梵網經古迹記 1.138

1.138

述曰：第二、外化。十世界者，十方大千故。所現身別相好具足，自在無礙與虛空同，無量大悲智慧光明，福相智相莊嚴法身。言「一切法外」等者，非趣生法而行趣生，轉魔界等入佛界等，性平等故說無礙也。「光光照」者，二空故。「慧慧」者，彼後智故。「明炎明炎」者，無間解脫故。備四無畏、四無量、十力、十八不共法、八解脫等，無住涅槃不住二邊，無為一道所知障淨，為諸眾生作父母等，說法窮劫令得道果。「從生死際起」者，從初發心至金剛心，所有願行於一心現，入眾生界而教化也。

The commentary says: Second, the external transformation. The 'ten worlds' are because of the great chiliocosms of the ten directions. The distinct marks and signs of the bodies manifested are fully complete, unimpeded and free just like empty space, with immeasurable light of great compassion and wisdom, their physical marks of merit and marks of wisdom adorning the dharmakāya. The words 'beyond all dharmas,' and so forth, mean that though they are not dharmas of the destinies and births, they act within the destinies and births, transforming the realms of Māra and the like into the realms of the Buddhas and the like; because their nature is equal, it is called unimpeded. 'Light after light illuminating' is because of the two emptinesses. 'Wisdom after wisdom' is because of their subsequent wisdom. 'Blazing radiantly, blazing radiantly' is because of uninterrupted liberation. Being equipped with the four fearlessnesses, four immeasurables, ten powers, eighteen exclusive dharmas, eight liberations, and so forth, abiding in non-abiding nirvāṇa and not abiding in the two extremes, the unconditioned single path, the cognitive hindrances being purified, they act as father, mother, and so forth for all sentient beings, expounding the Dharma to the ends of kalpas to cause them to attain the fruit of the Path. 'Arising from the limit of birth and death' means that from the initial aspiration of the mind up to the adamantine mind, all vows and practices are manifested in a single mind, entering the realm of sentient beings to instruct and transform them.