大方廣佛華嚴經疏 9.18

9.18

Third, the self-narration in light and sound. Previously, there was summons and command through light and sound; now there is also self-narration through light and sound. The bodhisattvas' station is ultimate and their functions exhaustively deep and vast; if not narrated by themselves, the assembly at that time would find it difficult to know. The ten verses are divided into two: the first one broadly explains [it] and also states the place of exposition; the latter nine distinctly reveal the extraordinary nature of their virtues and functions. The text is divided into three: The first three generally reveal the sovereignty of essence and function. In the first verse, compassion and wisdom guide one another, delivering sentient beings without fatigue. In the next verse, emptiness and existence are contemplated together, entering dharma-doors while remaining constantly tranquil. In the last verse, there is no obstruction between self and others; hence while transforming others, one is inherently pure. The next five verses distinctly recount the previous manifestation of sovereignty, implicitly corresponding to what came before: (1) The body pervades the ten directions, and wisdom contemplates quiescent cessation, which reveals that they did not merely come to this assembly. (2) The body's light universally enters, and the eye of wisdom universally contemplates. (3) Abiding on the tip of a single hair, they universally shake all kṣetras, how much more so when seated upon the precious lotus flower above. (4) In atom after atom there are many bodies, and in door after door the transformations differ; by raising the single door of death and rebirth, the others may be inferred. (5) Thought-moments and kalpas are unobstructed, concluding that this is due to deep realization. Since thought-moments and kalpas are fused, they are able to act in thought-moment after thought-moment. As for the dharmatā being unobstructed: it is because both having parts and lacking parts are unobstructed. That is, realizing the noumenon is not merely lacking parts; therefore, while being in all places, it is completely within a single phenomenon, and all phenomena are also like this, each having four propositions. Because the body and so forth do not merely have parts, they are constantly here and yet nowhere absent; ponder this. The final verse concludes that the vast has a source of return. The supreme practices of Samantabhadra are all entered, not merely what was previously stated; therefore, from within the light, they can expound this sovereignty.