大方廣佛華嚴經疏 6.59

6.59

偈中，先上首觀眾，開成四天合則梵身，即眾亦有。經云「梵眾、梵身、梵輔。」梵眷屬身即是眾，輔即眷屬。十偈。初中，初句法身普遍道場、次句智光說法、次句行淨無染，境相智行既亡，則大用影像亦寂；後句通以喻顯，雲不離空、空不礙雲，以況寂用。二中，初二句入禪之境，如來法身即是心性，若能觀之為上定故；次句示入方便雖多，同入一寂。三中，初句即不思議法。次二句明普入義，以一言說盡故。一言說盡之辯，劫海亦不能窮，顯法無盡也。約能包則一言說盡，約能久則劫海莫窮。然一言但說剎塵，未是無盡；設欲一言盡者，則二三兩句相違。一言說盡，劫海更何所演而得無窮？更有所演前則不盡。又不可重說。若欲通者，總望則可說盡，隱映重重則不可盡。如擊水文，小擊大擊遍擊各隨文生，盡未來際擊盡未來文生，為難思法也。四中，圓音之義，文略有三義：一廣無邊、二別詮表、三無分別，如次三句。餘如〈出現品〉辯。五中，初二句即教化眾生方便行，三世諸佛皆以利他為向菩提，自清淨業故；次句前就梵王故云憶念，今據如來故身現耳。一毛尚現，何況全身？六中，初句業相差別，次句報相差別，次句現同世間。七中，前二句即隨類調生調法，自在故能隨類廣遍；次句顯明前義無思成事故。八中，初二句明佛體性，即前清淨寂滅，「不可盡」下略顯四義如空；次句佛用應現為行，既皆如化，不失寂滅。九中，初二句所現無有邊，次句勤現無依著。十中，初二句常思大用無盡，謂安住大悲宮，能現大事故；次句常觀法體無盡。

In the verses, first the leader observes the assembly. Divided, they form the four heavens; united, they are the Brahma-kāyika, so the assembly also exists. The sūtra says: 'Brahmapariṣadya, Brahma-kāyika, Brahmapurohita.' The Brahma retinue-body is precisely the assembly, and the attendants are the retinue. There are ten verses. In the first, the first line is the dharmakāya pervading the bodhimaṇḍa; the next line is the light of wisdom expounding the Dharma; the next line is pure, unstained practice. Since objective marks and wise practice have both vanished, the images of the great function are also quiescent. The final line generally reveals this through a simile: clouds do not depart from space, and space does not obstruct clouds, illustrating quiescence and function. In the second [verse], the first two lines are the realm of entering dhyāna, for the Tathāgata's dharmakāya is precisely the nature of mind: if one can contemplate it, this constitutes superior concentration; the next line shows that although the skillful means of entry are many, they all enter into the single quiescence. In the third [verse], the first line is the inconceivable Dharma. The next two lines clarify the meaning of universal entry, because it is expounded exhaustively in a single utterance. The eloquence that expounds exhaustively in a single utterance cannot be fathomed even in an ocean of kalpas, revealing the inexhaustibility of the Dharma. In terms of capacity to encompass, it is expounded exhaustively in a single utterance; in terms of enduring duration, an ocean of kalpas cannot exhaust it. However, if a single utterance were only to expound worlds as numerous as dust motes, it would not yet be inexhaustible; suppose one wished a single utterance to exhaust it, then the second and third lines would contradict each other. If it were expounded exhaustively in a single utterance, what more could be expounded in an ocean of kalpas so as to be unending? If there were something further to be expounded, then the former would not be exhaustive. Furthermore, it cannot be expounded redundantly. If one wishes to reconcile them: looking comprehensively, it can be expounded exhaustively; looking at the overlapping layers of concealment and manifestation, it cannot be exhausted. Just like ripples when water is struck: whether struck lightly, struck hard, or struck everywhere, each follows with ripples arising; if one strikes to the end of future time, ripples will arise to the end of future time—this is the inconceivable Dharma. In the fourth [verse], the meaning of the perfect sound briefly has three aspects in the text: first, vast and boundless; second, distinctly expressing and designating; third, free from conceptual discrimination, corresponding to the three lines in sequence. The rest is explained as in the 'Chapter on Manifestation'. In the fifth [verse], the first two lines are the skillful practice of transforming sentient beings, for the Buddhas of the three times all regard benefiting others as progressing toward bodhi, which is their own pure karma; the next line previously spoke of recollection with respect to the Brahma King, but now, based on the Tathāgata, it refers to the bodily manifestation. If even a single hair manifests, how much more so the entire body? In the sixth [verse], the first line is the distinct marks of karma; the next line is the distinct marks of retribution; the next line is manifesting identically with the world. In the seventh [verse], the first two lines are taming living beings according to their categories and taming dharmas; because of mastery, he can pervade broadly according to their categories; the next line reveals the preceding meaning: accomplishing matters without thought. In the eighth [verse], the first two lines clarify the Buddha's essence and nature, which is the aforementioned pure quiescence; from 'cannot be exhausted' downward, four meanings are briefly revealed like space; the next line is the Buddha's function responding and manifesting as practice; since all are like illusions, they do not lose quiescence. In the ninth [verse], the first two lines are the boundlessness of what is manifested; the next line is constantly manifesting without reliance or attachment. In the tenth [verse], the first two lines mean constantly contemplating the inexhaustibility of the great function, which means that abiding in the palace of great compassion, he can manifest great undertakings; the next line is constantly contemplating the inexhaustibility of the substance of dharmas.