大方廣佛華嚴經疏 34.16

34.16

第二「佛子此大願」下，以十盡句與眾生共。謂前十願皆為眾生，由十無盡，成前大願皆無盡也。文分為二：初總標舉、後「何等」下徵以別顯。今初，晉經名為不可盡法，下釋亦云皆不可盡；今言十盡句者，窮彼無盡皆無有餘，故名為盡，斯則盡無盡之眾生等也。故下論云盡者，示現不斷盡，非念念盡，由此故。今前之十願得大願名，故云此大誓願而得成就。

Second, from "O sons of the Buddha, these great vows..." onward shares them with sentient beings through the ten exhaustion-clauses. That is, the previous ten vows are all for the sake of sentient beings, and through the ten inexhaustibilities, the previous great vows are all accomplished as inexhaustible. The text is divided into two: first, a general indication; later, from "What are they..." onward, an interrogation to specifically reveal them. Now, the first: The Jin translation names them "inexhaustible dharmas," and the explanation below also says they are all inexhaustible. Here, calling them the "ten exhaustion-clauses" means that exhausting their inexhaustibility leaves no remainder, hence called "exhaustion"; this is exhausting the inexhaustible sentient beings and so forth. Therefore, the treatise below says that "exhaustion" manifests ceaseless exhaustion, not thought-moment-by-thought-moment exhaustion, and it is on this account. Now, the former ten vows receive the name of great vows, hence it says "these great vows are thus fulfilled."