大方廣佛華嚴經疏 7.51

7.51

Third, the ten bodhisattvas of distinct names also each have one dharma. In the prose: first, attaining the accomplishment of the four expedients of a bodhisattva: first, stages; second, pāramitā practices; third, taming sentient beings, which is that which is done in the practices and stages; fourth, adorning kṣetras, which encompasses the cause and fruit of both benefits. Either in one stage one pāramitā is fulfilled, or in stage after stage all pāramitās are fulfilled. This one is general, and the nine below are all particular. However, they do not go beyond the above four, mostly manifesting the taming of sentient beings: second, universally turning the wheel of the Dharma; third, universally showing the eradication of afflictions; fourth, universally adorning bodhimaṇḍa assemblies; fifth, according with capacities by means of the Dharma; sixth, eternally abiding for the sake of beings; seventh, awakening beings through the Dharma seal; eighth,頓-manifesting the end and the beginning; ninth, practicing together with the Buddha in the past; tenth, glorifying the Tathāgata's inconceivable realm with light. By matching them with the gāthās for explanation, the text can all be understood. Only the sixth gāthā briefly requires instruction. In the first line, the naturally pure dharmakāya realized is said to be 'without marks', which reveals the mark of tathatā. 'Body' has the meaning of essence; within defilement it is unstained, and emerging from obstructions it is not [newly] pure; ordinary beings and sages are necessarily identical, hence it says 'equal'. The next line is the dharmakāya emerging from defilement. Tathatā emerging from the affliction obstruction is called 'free from defilement'; emerging from the cognitive obstruction is called 'radiant'. Moreover, dust-mote habits both perishing is called 'free from defilement'; true wisdom being complete is called 'radiant'. 'Pure dharmakāya' is distinguished from being within defilement. In the second half, the body of the non-obstruction of essence and function, due to emerging from defilement, adapts and functions without fixed limit. In terms of noumenon, it is the non-obstruction of essence and function; in terms of function, it is the dual exercise of śamatha and vipaśyanā; therefore, attaining the fruit, tranquility and illumination constitute the body. Being the essence of function, it is tranquil; being the function of essence, it is wisdom. Since essence and function are nowhere absent, how could the Buddha's body have measure? Thus it can universally respond to the ten directions. This line directly reveals the transformative function. As the sūtra says: 'Mercury blended with genuine gold / Can coat all colored images. / Wisdom and the dharmakāya / Universally manifest and go everywhere.' It is precisely this meaning.