大方廣佛華嚴經疏 13.5

13.5

第四廣顯難思，文二：先總顯多端、二隨門別顯。今初也。舉娑婆為首，略顯十種差別多端。準下結通，實通法界。十句不出三業：一身為總相，現十法界不同，故云種種。二名以召實，次下廣辨。三金銀等色不同、三十二相等異。四形有長短，三尺丈六乃至無邊。五壽命限量，或無量劫、或不滿百年，下至朝現暮寂。六處，謂化處染淨等殊。七根，謂眼等隨感現異。八生處，有剎利等別。九依語之用，隨方言音施設非一故。十觀察者，周旋顧盻以應群機。又觀存亡安危，可不智照諸境示有多端。下結意云「令諸眾生各稱己分，而自知見得調伏耳。」

Fourth, broadly revealing the inconceivable; the text has two parts: first, revealing in general the multiple aspects; second, revealing individually according to each portal. Now, the first. Adducing Sahā as the foremost, it briefly reveals ten kinds of multiple differences. Following the concluding summary below, it truly pervades the dharmadhātu. The ten phrases do not go beyond the three karmas: 1. body is the general mark, manifesting distinctly in the ten realms of existence, hence called 'various.' 2. Name is used to summon the reality, which is broadly distinguished right below. 3. Colors such as gold and silver differ, and the thirty-two marks and so forth are distinct. 4. Forms have long and short: three feet, sixteen feet, up to boundless. 5. Lifespan has limits: either immeasurable kalpas, or not reaching a hundred years, down to appearing in the morning and entering quiescence at dusk. 6. Places: meaning the differences of defilement, purity, and so forth in the places of transformation. 7. Faculties: meaning eyes and so forth manifesting differently according to resonance. 8. Birthplace: having distinctions such as kṣatriya. 9. Relying on the function of speech: designations are not one, according with local dialects and sounds. 10. Contemplation: looking around and turning about to respond to the multitude of capacities; furthermore, observing survival and destruction, safety and peril—how could wisdom not illuminate all objects, showing multiple aspects? Below, the text concludes the meaning by stating, 'Causing all sentient beings, each according to their own capacity, to understand and see for themselves, thereby attaining taming.'