大方廣佛華嚴經疏 3.19

3.19

三具彰義類者，謂大等七字義皆無量，並略以十義釋之。初明大十義者：一體大，謂若相若用等，皆同真性而常遍故，即是大字。《涅槃》云「所言大者，名之為常。」此明體不變易，如人最長故名為大。又云「大者，其性廣博猶如虛空。」此明體遍。二者相大，謂恒沙性德無不具故，互相即入微細重重等。具十玄門，皆其相故，即經方字。方者法也。三用大，謂業用周普，如體遍故，即經廣字。《涅槃》云「又大者，能建大義。」即是約用，良以涅槃無廣，廣與大同，故以廣釋大。方廣無大，大與廣合，故以大釋廣。今經具有，故各配之。四果大，謂智斷依正普周法界故，即經佛字。五因大，謂發菩提心，起解行願證，精勤匪懈，成諸位故，即經華字。六智大，謂大智為主，運諸萬行遍嚴一切無所遺故，即經嚴字。七者教大，謂一文一句無不結通遍於一切十方三際重重無盡故，即是經字。八者義大，謂所詮法盡窮法界，乃至帝網無所遺故，即總是六字。九者境大，以上法門普以無盡，一一為化境故。十者業大，謂盡三際時、窮法界處，常將此法利益眾生無休息故。如《攝大乘》等七種大性，不離於此。

Third, fully displaying the categories of meaning: the meanings of the seven characters 'Great' and the rest are all limitless, and each will be briefly explained with ten meanings.
First, clarifying the ten meanings of 'Great':
1. Greatness of essence: whether marks or function, all are identical with the true nature and are permanent and pervasive; thus it is the word 'Great'. The Mahāparinirvāṇa-sūtra says: 'What is called "great" is named permanent.' This clarifies that its essence does not change; just as the eldest among men is called 'great'. It also says: 'Great means its nature is vast and expansive, like empty space.' This clarifies the pervasiveness of the essence.
2. Greatness of marks: because the nature virtues, numerous as the sands of the Ganges, are all fully present, mutually identifying, penetrating, subtle, manifold, and so forth. Fully possessing the ten profound gates, these are all its marks; thus it is the character 'Broad' (fang) in the sūtra. 'Fang' means dharma (norm/principle).
3. Greatness of function: because the activities and functions are universal and, like the essence, all-pervading; thus it is the character 'Expansive' (guang) in the sūtra. The Mahāparinirvāṇa-sūtra says: 'Furthermore, "great" means being able to establish great purposes.' This is spoken regarding function. Truly, because the Mahāparinirvāṇa-sūtra lacks 'expansive', and 'expansive' is identical with 'great', it explains 'great' by means of 'expansive'. Vaipulya (fangguang) lacks 'great', and 'great' unites with 'expansive', so it explains 'expansive' by means of 'great'. The present sūtra possesses both, so each is assigned accordingly.
4. Greatness of fruit: because wisdom and elimination, the dependent and primary [retributions], universally pervade the dharmadhātu; thus it is the character 'Buddha' in the sūtra.
5. Greatness of cause: because generating the bodhicitta, giving rise to understanding, practice, vows, and realization, diligence without remiss, accomplishes all the stages; thus it is the character 'Flower' in the sūtra.
6. Greatness of wisdom: because great wisdom is the master, exercising all myriad practices to universally adorn everything without omission; thus it is the character 'Adornment' in the sūtra.
7. Greatness of teaching: because not a single phrase or sentence fails to connect and permeate all ten directions and three periods of time, layered and inexhaustible; thus it is the character 'Sūtra'.
8. Greatness of meaning: because the Dharma that is expressed completely exhausts the dharmadhātu, extending even to Indra's net without omission; thus it is the six characters together.
9. Greatness of object (sphere): because the Dharma gates above are universally inexhaustible, each one serving as an objective realm to be transformed.
10. Greatness of activity: because exhausting the times of the three periods and exhausting the locations of the dharmadhātu, one constantly brings this Dharma to benefit sentient beings without rest.
These do not deviate from the seven kinds of great natures in texts such as the Mahāyānasaṃgraha.