大方廣佛華嚴經疏 6.62

6.62

第二化樂天長行十一法中，一為物開示諸業如化，化雖體虛而有作用為力，業亦從緣無性而報不亡。二捨離等者，攀取緣慮是惑病之本，若心境無得則捨攀緣。三闇滅智生，如月盈缺。四示現等者，梵聲微妙故云悅意，應遍十方故云無邊。五知一切等者，此有三義：一福德之相有十蓮華藏世界微塵數，故無有盡。二謂清淨慈門等，無限因所生故，一一因果皆稱真故，一一即無有盡，皆同虛空。三大慈悲行是福德相，使盲聾視聽等，皆慈善根力故。《涅槃經》中有聞讚佛為大福德，怒云：「生經七日，母便命終。豈謂大福德相？」讚者云：「年志俱盛而不卒暴，打之不瞋、罵之不報，是故我言大福德相。」怒者聞而心伏。故慈為無盡福相，然與前義相成。六三達圓智了三世劫，此就天王且言宿住耳。七開悟等者，此門闕偈。上下文中屢有開悟，即同《法華》開示悟入，以開攝示、以悟攝入，謂開示約能化、悟入約所化。彼論云「開者無上義，謂除一切智智更無餘事。即雙開菩提涅槃，謂以知見之性為涅槃、知見之相為菩提。眾生本有，障翳不現，佛為開除，則本智顯故。示者同義，三乘同法身故。悟者不知義，不知唯一實事。故今令知，成報身菩提故。入者，令證不退轉地故，即是因義，為證初地已上為菩提涅槃因故。」廣如彼釋。八稱性之光有阿難遍。九一切等者，謂契理具修長劫無倦，故眾魔外道所不能摧。十善惡等殊、苦樂等異，皆知性相。十一示現等者，無邊品類一毛頓現，更無來去，尤顯難思。

Second, in the eleven dharmas of the prose on the Nirmāṇarati devas: First, opening and revealing to living beings that all karmas are like illusions: although an illusion's essence is empty, it has function as power; karma likewise arises from conditions and lacks intrinsic nature, yet retribution does not perish. Second, regarding 'abandoning' and so forth: grasping and conceptualizing are the root of the illness of afflictions; if mind and object are ungraspable, one abandons conditioned clinging. Third, darkness being eliminated and wisdom arising, like the waxing and waning of the moon. Fourth, regarding 'manifesting' and so forth: the Brahma voice is subtle and wondrous, hence called 'pleasing'; it responds pervading the ten directions, hence called 'boundless'. Fifth, regarding 'knowing all' and so forth: this has three meanings: first, the marks of blessed virtues are as numerous as the dust motes in ten Lotus Treasury Worlds, and therefore have no end; second, the pure gates of compassion and so forth are generated by limitless causes; because each cause and fruit conforms to the real, each is inexhaustible and identical to empty space; third, great compassionate conduct is the mark of blessed virtue: causing the blind to see and the deaf to hear is entirely due to the power of the roots of goodness of compassion. In the Nirvāṇa Sūtra, someone who heard the Buddha praised as having great blessed virtue became angry and said: 'Seven days after his birth, his mother died. How can he be called a mark of great blessed virtue?' The one praising replied: 'His years and aspiration were both flourishing yet he was never rash or violent; when struck he did not anger, when reviled he did not retaliate; for this reason I say he is a mark of great blessed virtue.' The angry person heard this and submitted in his mind. Hence compassion is the mark of inexhaustible blessing, and it complements the previous meanings. Sixth, the three penetrations of perfect wisdom comprehend the kalpas of the three times; here, with respect to the deva king, it merely speaks of past abodes. Seventh, regarding 'opening and awakening' and so forth: this door lacks a verse. In the context above and below, 'opening and awakening' frequently occurs, which is identical to 'opening, displaying, awakening, and entering' in the Lotus Sūtra: 'opening' subsumes 'displaying', and 'awakening' subsumes 'entering', meaning that opening and displaying relate to what can transform, while awakening and entering relate to what is transformed. That commentary says: 'Opening has the meaning of the unsurpassed, meaning that apart from sarvākārajñatā there is no other matter. It simultaneously opens bodhi and nirvāṇa, taking the nature of knowledge and vision as nirvāṇa and the marks of knowledge and vision as bodhi. Sentient beings originally possess it, but obscured by obstructions it does not appear; the Buddha opens and removes them for them, so that fundamental wisdom is revealed. Displaying has the meaning of sameness, because the three vehicles share the same dharmakāya. Awakening has the meaning of not knowing, not knowing the single real fact. Therefore he now causes them to know it, accomplishing the bodhi of the saṃbhogakāya. Entering has the meaning of causing them to realize the stage of non-retrogression, which is the meaning of cause, because realizing from the first stage upward is the cause of bodhi and nirvāṇa.' It is extensively explained as in that commentary. Eighth, the light that accords with nature pervades with joy. Ninth, regarding 'all' and so forth: conforming to the noumenon, one completely cultivates throughout long kalpas without weariness; hence the various Māras and non-Buddhists cannot destroy it. Tenth, the distinctions of good and evil, the differences of suffering and pleasure—he knows both their nature and marks. Eleventh, regarding 'manifesting' and so forth: boundless varieties are suddenly manifested in a single hair, without coming or going, which is especially revealed as inconceivable.