大方廣佛華嚴經疏 6.27

6.27

頌中，觀己眾內三類天者，上五淨居非所被故。十偈次第，一如長行。初中，前二句即所疑境界。境界之言，通分齊、所觀。普令者，觀根為說故。生信解者，斷疑也。信佛大用分齊難測故，斷佛上疑、生其正解。信佛所觀之境，則斷法上疑，亦生正解。謂如有疑云：為存因果非真空耶？為是空故無因果耶？今明只由真空能立因果，因果立故乃是真空也。第四句釋一切之言，佛以利生為意樂故，既該一切故廣大無盡。二中，初句即憶念，次二句令見佛。三中，初句則法性平等無依；次二句即莊嚴身，謂如法性為嚴故無依處。四中，初一句即了一切世間，次二句即一念安立不思議莊嚴海。五中，初二句即毛孔現剎。上云不思議佛剎，但以橫多；今云過去，乃豎窮前際。皆示現者，如鏡現像。次一句是無障礙，令應度者見，即佛神通。依佛鏡智而觀，乃法性恒爾。六中，初二句即普門；次一句即法界；末句義兼於入。七中，初二句即為一切眾生種種出現；次句即無邊劫常現前，謂約機隱顯佛無去來，故常現也。八中，初句即觀一切世間也；次二句即入不思議法也。若約理論深，是深非甚；今不壞事而即理，故曰甚深。全攬理以成事，名為幽奧處。兼上二法常寂然，釋上義也，以諸法即寂故，不可以理事思也。九中，初二句示一切眾生，次一句顯出要法。十中，初二句即觀應化眾生，次句令入佛法。

In the verses, contemplating the three classes of devas within his own assembly is because the upper five Śuddhāvāsa [heavens] are not what is addressed. The order of the ten verses is just like that of the prose. In the first, the first two lines are the realm about which there is doubt. The word "realm" covers both limits and objects of contemplation. "Universally causing" is because one expounds in accordance with the capacities [of beings]. "To generate faith and understanding" means cutting off doubt. Because the limits of the Buddha's great functioning are difficult to fathom, one cuts off doubts regarding the Buddha and generates right understanding. Believing in the realm contemplated by the Buddha cuts off doubts regarding phenomena and also generates right understanding. That is, if one doubts, saying: "Does the persistence of cause and effect imply it is not true emptiness? Or, because it is empty, are there no causes and effects?" Now it is made clear that precisely because of true emptiness can causes and effects be established, and because causes and effects are established, it is true emptiness. The fourth line explains the word "all"; because the Buddha has the intention to benefit sentient beings, and since it encompasses all, it is vast and inexhaustible. In the second, the first line is recollection; the next two lines cause one to see the Buddha. In the third, the first line is the equality of dharmatā being without reliance; the next two lines are the adorned body, meaning that having dharmatā as adornment, there is no place of reliance. In the fourth, the first line is understanding all worlds; the next two lines are the instantaneous establishment of an inconceivable ocean of adornments. In the fifth, the first two lines are the manifestation of lands in the pores. Above, it spoke of inconceivable Buddha-lands simply in terms of their horizontal multiplicity; now it speaks of the past, thereby vertically exhausting the prior limit. That all are manifested is like a mirror manifesting images. The next line is unobstructedness; causing those who should be delivered to see is the Buddha's spiritual penetrations. Contemplated relying on the Buddha's mirror wisdom, dharmatā is ever thus. In the sixth, the first two lines are the universal approach; the next line is the dharmadhātu; the final line's meaning also includes entering. In the seventh, the first two lines are appearing in various ways for all sentient beings; the next line is constantly appearing through boundless kalpas, meaning that in terms of the hiding and revealing for beings' faculties, the Buddha has no coming or going, and therefore constantly appears. In the eighth, the first line is contemplating all worlds; the next two lines are entering the inconceivable Dharma. If one considers it in terms of noumenon, its depth is deep, but not extremely so; here, not destroying phenomena yet being identical to noumenon, it is said to be "extremely deep." Entirely grasping the noumenon to form phenomena is called the "profound and mysterious place." Combining the two phenomena above as constantly tranquil explains the meaning above; because all phenomena are precisely tranquil, they cannot be conceived through noumenon or phenomena. In the ninth, the first two lines show all sentient beings; the next line reveals the Dharma that is the essential way of deliverance. In the tenth, the first two lines are contemplating sentient beings who are to be transformed; the next line causes them to enter the Buddha-Dharma.