大方廣佛華嚴經疏 6.60

6.60

自下第二欲界諸天，文有七段。第一他化天王。長行十法中，一謂現眾生前自在調伏，使其成熟化法無盡，故名為藏。二觀世樂相皆苦故應捨，觀世樂性即入聖樂。三隨樂斷疑，令起正行。四一言普攝諸義，遍於時處為物而說。五倣佛修慈。六示現等者，大悲十力摧彼慢高，而無摧心，故云示現。七以智慧光照諸世間，令離三毒之闇則無惡趣之果。瞋癡障重故，與偈互陳。八十方等者，為念佛三昧純熟故，隨念何佛即能得見，如休捨解脫等。九應念現成。十普入等者，寂用自在現世調生，總名威力。

From here on is the second section, the various devas of the desire realm; the text has seven passages. First is the king of the Paranirmitavaśavartin devas. In the ten dharmas of the prose: First, manifesting before sentient beings with mastery in subduing them, bringing them to maturity with inexhaustible methods of transformation; hence it is called a 'treasury'. Second, contemplating that the marks of worldly pleasures are all suffering, and therefore ought to be abandoned; contemplating the nature of worldly pleasures, one immediately enters noble pleasure. Third, severing doubts in accordance with their inclinations, causing them to generate correct practice. Fourth, a single utterance universally encompasses all meanings, expounding for living beings pervading all times and places. Fifth, emulating the Buddha in cultivating compassion. Sixth, regarding 'manifesting' and so forth: through great compassion and the ten powers, he crushes their high arrogance without any intention to crush, hence it says 'manifesting'. Seventh, illuminating all worlds with the light of wisdom, causing them to leave behind the darkness of the three poisons so that there are no fruits of evil destinies. Because the obstructions of anger and delusion are heavy, they are mutually set forth with the verse. Eighth, regarding 'the ten directions' and so forth: because mindfulness-of-the-Buddha samādhi is thoroughly matured, whichever Buddha one is mindful of, one is immediately able to see, as in the liberation of Xiuxie and others. Ninth, manifesting attainment in response to a thought. Tenth, regarding 'universally entering' and so forth: quiescent function possessed of mastery, manifesting in the world to tame living beings; this is collectively called 'mighty power'.