大毘盧遮那成佛經疏 3.27

3.27

Regarding the sūtra saying, "For those bodhisattvas from the initial arousal of the mind up to the ten bhūmis": this means that when initially arousing the pure bodhicitta, one sees this maṇḍala already pervading the dharmadhātu. Ascending to the second abode, it becomes still broader and deeper. It unfolds in ten turning illuminations, until in the eleventh bhūmi what is seen reaches ultimate perfection. Having laid out the divisions and positions in this way, they then universally reach the ten directions, performing mantra activities at their own dharmadhātu gateways, demonstrating the stages of progress in practice, and instructing sentient beings, with these marks appearing clearly and unimpeded. What is stated below merely opens up this mind to circulate it in names. Furthermore, having them universally manifest bodies conforming to different kinds, while saying that "all manifested bodies of the Tathāgata," clarifies that origin and traces are both inconceivable, and adhiṣṭhāna is non-dual; how could it mean that the singular dharmadhātu merely takes on diverse forms? When the practitioner understands in this way, contemplating Vairocana and spirits, animals, and so forth with equal veneration, their mind is impartial, without notions of superiority or inferiority; whenever entering through a single gateway, they see the mind-king. Therefore, after performing Buddha activities, the sūtra says, "universally reaching the ten directions, they return and enter the Buddha body's original position, and having dwelt within the original position, they enter again." The intention is to clarify that all upāyas ultimately return to the same [source].