大方廣佛華嚴經疏 11.36

11.36

後應頌不次，文分為三：初六頌寶樹；次一頌白蓮華；後三結嚴所因，謂由佛等力，明體用無礙，現而常如。然此三偈有多意趣。一者，初一偈則器世間、次一智正覺、後一眾生，欲明一一事中皆現三世間嚴，影略其文耳。又初明一果能現、次例一切莊嚴、後明塵塵皆爾，從略至廣、從麁至細。又初明佛力、次彰願力、後隨樂力。又初果、後因、願通因果。又初自、後他、願通自他。又初明即性無性體本不生、次明即相無相現無來去、後明不壞於相各見不同。方顯華藏之嚴，皆言亡慮絕，非可情求也。

The subsequent geyas are not in sequence and are divided into three parts: the first six versify the jewel trees; the next one versifies the white lotus flowers; the latter three conclude the causes of the adornments, namely being due to the power of the Buddhas and so forth, clarifying that essence and function are unobstructed, manifested yet constantly such. However, these three verses have many purports. First: the first single verse is the vessel world, the next is the sambodhi of wisdom, and the last is sentient beings, intending to clarify that within each and every phenomenon, the adornments of the three worlds are all manifested, with the text using reciprocal omission. Furthermore: the first clarifies that a single result can manifest; the next analogies all adornments; the last clarifies that each and every dust mote is likewise, moving from brief to extensive, from coarse to subtle. Furthermore: the first clarifies the Buddha's power; the next shows the power of vows; the last is according to the power of inclination. Furthermore: the first is result, the latter is cause, and vows span both cause and result. Furthermore: the first is self, the latter is other, and vows span both self and other. Furthermore: the first clarifies that identity with nature is lack of nature, its essence fundamentally unborn; the next clarifies that identity with marks is lack of marks, manifesting without coming or going; the last clarifies that without destroying marks, each sees differently. Only then is it revealed that the adornments of the Padmagarbha all transcend speech and exhaust thought, not to be sought through ordinary sentiment.