大方廣佛華嚴經隨疏演義鈔 4.35

4.35

Regarding the commentary's statement, "Ninth, unimpededness of covert entry", and so forth: there are two parts in the text: first, stating the topic; second, explaining below from "enters the realm of sentient beings". The explanation has two meanings: first, explaining the Buddha entering sentient beings; second, explaining sentient beings entering the Buddha below from "and also gathering in". In both cases sentient beings are unaware, hence it is called "covert entry". The first now has three parts: first, a single sentence directly explaining; next, citing an analogy below from "the tathāgatagarbha"; finally, citing proof below from "therefore the Chapter on the Arising". In the analogy, the true mind of sentient beings is called the tathāgatagarbha; following conditions such as avidyā, it becomes the various sentient beings transmigrating through the three realms, yet this true mind does not lose its own nature. Therefore the Śrīmālā-sūtra states: "Being undefiled yet defiled is difficult to understand; being defiled yet undefiled is also difficult to understand." If this is illustrated further by an analogy: it is like the water of the great ocean forming waves on account of wind, yet not losing its wet nature. The Buddha is also like this: in accord with the responses of sentient beings, he manifests distinct forms of ten thousand kinds, yet the body of the Tathāgata does not lose its own nature. This uses the sentient beings' own dharmakāya becoming their own sentient being [forms] to illustrate the Tathāgata's true body entering all sentient beings.