新華嚴經論 23.45

23.45

隨文釋義者，從爾時世尊在他化自在天王宮者，明如來智身應位而現故，託處表法。明此菩薩十地道終至欲界頂故。又為眾生故而修行十地，非為己自有所求故，名為他化。又為十地道終，降心境魔得自在故。入離垢三昧，白淨清潔，法合然故，處欲界頂。常處三昧不住淨心，不居禪界故。為明此十地功終法雲普潤，不拘垢淨對現色身故，於此天說此十地故。如故初會中自在天王獲益頌曰「佛身周遍等法界、普應眾生悉現前、種種教門常化誘、於法自在能開悟。」

Explaining the meaning according to the text: from "At that time the World-Honoured One was in the palace of the king of the Heaven of Making Use of Others' Transformations," this shows that the Tathāgata's wisdom body manifests in response to stages; thus a location is used to symbolize the Dharma. It shows that this bodhisattva's path of the ten grounds reaches its culmination at the summit of the desire realm. Furthermore, it is for the sake of sentient beings that one cultivates the ten grounds, not for oneself having anything to seek; hence it is called "others' transformations." Moreover, because the path of the ten grounds reaches its culmination, one subdues the māras of mind and realm and attains mastery. Entering the stain-free samādhi, one is pure, white, and pristine; since the Dharma accords with this naturally, he dwells at the summit of the desire realm. He constantly dwells in samādhi and does not abide in a pure mind, nor does he dwell in the realm of dhyāna. In order to show that with the completion of the merits of these ten grounds, the cloud of Dharma universally moistens [all beings], and unconstrained by stain or purity, he confronts them by manifesting physical bodies, he therefore preaches these ten grounds in this heaven. As in the first assembly, the hymn of the king of the Heaven of Mastery upon attaining benefit says: "The Buddha's body is all-pervading, equal to the dharmadhātu; / universally responding to sentient beings, it appears before them all. / With various doctrinal gates he constantly transforms and guides them; / possessing mastery in the Dharma, he is able to awaken them."