大方廣佛華嚴經疏 6.61

6.61

偈中亦十。初中，初句體遍；次句用周故能現前；次句教藏能成；後句所成自在，開於法藏悟深法門，即成熟也。二中，初二句二樂，次句令入。三四可知。五中三句共顯如來大慈：初二句舉劣顯勝，次句以喻正顯，謂世慈有相，若須彌之高、大海之廣，終可傾盡；佛慈稱性，若芥子之空、投刃之地，即不可盡。又如空有普覆常攝，廣容無礙難壞無盡。略舉一無盡耳。六七與八文亦可知。九中，初二句明佛體普遍無成不成，次句隨眾生心現成正覺。十中，普現十方即普入一切世間，餘皆威力自在。

In the verses there are also ten. In the first, the first line is the essence pervading; the next line is the function being universal, and thus able to manifest before them; the next line is the treasury of teachings capable of accomplishing; the final line is the mastery of what is accomplished, opening the treasury of Dharma and awakening to profound Dharma gates, which is bringing to maturity. In the second [verse], the first two lines are the two pleasures; the next line causes them to enter. The third and fourth are understandable. In the fifth [verse], three lines together reveal the Tathāgata's great compassion: the first two lines adduce the inferior to reveal the superior; the next line directly reveals it through a simile, meaning that worldly compassion has marks—like the height of Mount Sumeru or the breadth of the great ocean, it can ultimately be poured out and exhausted; the Buddha's compassion accords with nature—like the emptiness of a mustard seed or the space where a blade touches, it cannot be exhausted. Furthermore, like empty space, it universally covers and constantly gathers, broadly accommodating without obstruction, indestructible and inexhaustible. It merely adduces one aspect of inexhaustibility. The sixth, seventh, and eighth texts are also understandable. In the ninth [verse], the first two lines clarify that the Buddha's essence is universal, without attainment or non-attainment; the next line is manifesting the attainment of sambodhi in accordance with the minds of sentient beings. In the tenth [verse], universally manifesting in the ten directions is universally entering all worlds; the rest are all mastery of mighty power.