大方廣佛華嚴經隨疏演義鈔 49.19

49.19

Regarding the commentary's phrase “What is the cognition of the self-nature of phenomena…”, the four-fascicle [version] states: “Mahāmati, what is the manomayakāya of the cognition of the self-nature of phenomena? It refers to the eighth ground where one observes and fully comprehends that phenomena such as illusions are all completely non-existent; body and mind undergo transformation, and one attains the māyopama-samādhi and immeasurable marks, powers, sovereign masteries, and illuminations of other samādhi-doors. Like an exquisite flower adorned and swift as thought, just like an illusion, a dream, the moon in water, or a reflection in a mirror, neither created nor uncreated, yet like created and like uncreated forms, fully endowed with adornments in all varieties of limbs and parts, one enters according to inclination into the assemblies of all Buddha-lands, because one thoroughly penetrates the self-nature of phenomena. This is called the manomayakāya of the cognition of the self-nature of phenomena.”
Commentary: Comparing the two sūtras makes this clearly evident. That commentary explains: “It means that an eighth-ground bodhisattva perceives that all phenomena have no self-nature, and hence it is called the manomayakāya of the cognition of the self-nature of phenomena. In the sūtra’s explanation, because from the eighth ground upward one extinguishes mind, thought, and mental consciousness, and realizes that all phenomena are non-existent, one attains immeasurable samādhi-doors such as the māyopama[-samādhi]. From ‘immeasurable marks’ onward, it refers to the virtuous functions arising from samādhi; because one attains sovereignty within samādhi, they are called powers, sovereign masteries, and illuminations. Decorating one’s body with these merits is why it says ‘like an exquisite flower adorned.’ The body born of dharmatā arises in accordance with thought, swift as thought. From ‘just like’ onward, it shows that the manifested bodies brought forth are not real; they are not created by the four great elements, yet are like forms created by the four great elements. From ‘all forms’ onward, it explains the completeness of the adornments. From ‘enters according to inclination’ onward, it refers to entering the realms of Buddhas to transform sentient beings. ‘Because one thoroughly penetrates the self-nature of phenomena’ explains the reason for being able to transform.”