大方廣佛華嚴經疏 6.63

6.63

偈中脫於第七，唯有十偈。初中，初句總；次句開示；後二句顯如化力，差別業者果不亡故。二中，初句所攀緣，後二無得。然緣境有二：一真、二妄。真佛有緣亦成妄惑，況於妄耶？種種觀者，五求不得故。謂佛有耶，常見為惑。謂佛無耶，邪見深厚。四句百非所不能加，故無所有。非唯一佛，十方亦然。應化示現非真實故，求實無得即見真身。真即無緣，佛尚應捨，何況餘境。三四可知。五中，初二句福德相，次句無盡相。相好者，經云「盡人中福不及一天」，乃至云「盡世間福不及如來一相」等。六中，約天之智普知，約佛一毛能現。七中，初二句明毛孔過空，謂靈智證理非如虛空，真理超事故亦非比。無限理智不可分析，隨其少分即融攝重重，故一毛之量便越虛空。次句別示越相，謂毛孔不大而無涯，即廣陜無礙，故杜絕思議之境。前即一光外展，今即一毛內廣，文綺互耳。一毛本自遍空十方，豈得難滿？八中，初句長時修，次句無餘修，次句無間修。具此三修，故進力難壞。而言廣大波羅蜜者，至第五經釋。九中，初句總顯業之性相，即緣生果報之不亡，便是無性之非有，故不可有無思也；次句佛如是說、天如是知；次句以法性示業性。十中，初二句小一現大多，為一難思；次句現時不來、不現不去，又難思也。

Among the verses, the seventh is missing, so there are only ten verses. In the first [verse]: the first line is general; the next line reveals and shows; the final two lines manifest the power of being like an illusion, because differentiated karma entails that the retributions do not perish.
In the second [verse]: the first line is that which is grasped as conditions; the latter two [lines] are without attainment. Now, conditioned objects are of two kinds: first, real; second, illusory. Even if the real Buddha is taken as an object of conditions, it also becomes illusory confusion—how much more so for the illusory? Regarding 'various kinds of contemplation,' it is because five kinds of seeking do not attain it. If one says the Buddha exists, the eternalist view is a confusion. If one says the Buddha does not exist, the nihilist view is profound. The four propositions and hundred negations cannot apply to him, so there is nothing existent. This is not only true of one Buddha; the ten directions are also like this. Adapted manifestations are not real; hence, when seeking the real without attainment, one immediately sees the true body. The true is without conditions; even the Buddha should be relinquished, how much more other objects?
The third and fourth can be known.
In the fifth [verse]: the first two lines are marks of meritorious virtue; the next line is the mark of inexhaustibility. Regarding the marks and signs, the sūtra states: 'Exhausting all merit among humans does not equal one heaven,' up to stating, 'Exhausting all merit in the world does not equal one mark of the Tathāgata,' and so forth.
In the sixth [verse]: in terms of the devas' wisdom, it is universally known; in terms of the Buddha, a single pore can manifest it.
In the seventh [verse]: the first two lines explain that a pore surpasses empty space, meaning that the spiritual wisdom verifying the principle is not like empty space, and the true principle transcends phenomena, so it also cannot be compared to it. Limitless principle and wisdom cannot be analyzed; following a minor fraction thereof, it immediately interpenetrates and gathers multifold [realms], so the measure of a single hair surpasses empty space. The next line specifically illustrates the marks of surpassing: it means that the pore is not large yet has no boundary, which is the non-obstruction between the broad and the narrow, thus cutting off the realm of conceptual thought. The previous was a single light extending outward; this is a single hair being vast within: the text is interwoven. A single hair originally pervades empty space and the ten directions; how could it be difficult to fill?
In the eighth [verse]: the first line is long-term cultivation; the next line is cultivation without remainder; the next line is uninterrupted cultivation. Possessing these three cultivations, the power of energetic progress is difficult to destroy. As for mentioning 'vast pāramitā,' this is explained at the fifth fascicle.
In the ninth [verse]: the first line generally manifests the nature and marks of karma: that is, the non-perishing of karmic retributions born of conditions is itself the non-existence of having no own-nature; thus it is inconceivable whether it exists or not. The next line: the Buddha speaks thus and the devas understand thus. The next line: using the dharmatā to show the nature of karma.
In the tenth [verse]: the first two lines: the small and one manifests the great and many, which is one inconceivable [point]; the next line: when appearing it does not come, when not appearing it does not go, which is another inconceivable [point].