大方廣佛華嚴經疏 6.65

6.65

偈中，初偈前半即出世義，上句體智俱遍、下句悲用皆普；後半即圓滿教輪，前句即實之權為妙門、後句會權入實為圓滿。二中可知。三中，初二句以行淨願；次句雜染本空故前令滅，佛法本具故今令滿，妄盡真顯，二言相成。四，初中二句，依體普現若月入百川，尋影之月月體不分，即體之用用彌法界，體用交徹故不思議；次句稱根說法。五中，前半即所淨之眾生，具三雜染故。於中，上句標、下句略示惑相。慢是根本，憍逸隨惑。憍謂染自盛事，慢謂恃己陵他，放逸即是縱蕩。憍謂染法所依，慢能長淪生死，放逸眾惑之本，故偏舉此三。蕩者動也，謂境風鼓擊飄蕩馳散。次句能淨法門，謂不取於相，當體寂故。六七及八文並可知。九中，通顯上既親近，必當敬養聞法，以聞調他為真供養。列名中云星宿幢，今故莊嚴，與長行互出。十中，前半所知眾生心，上句標深廣、下句顯相。念慮不住多於草，故廣也。深者有三義：一恒轉如流故不住、二本體寂然故不動、三從緣妄起無別所依。次句即一念悉知。

In the verses: the first half of the first verse is the meaning of appearing in the world: the upper line means essence and wisdom both pervade; the lower line means compassion and function are both universal. The latter half is the wheel of the complete and perfect teaching: the previous line means taking the provisional that is identical with the real as the wondrous gate; the latter line means converging the provisional into the real as complete and perfect.
The second can be known.
In the third [verse]: the first two lines use practice to purify vows; the next line means that defilements are originally empty, so previously it had them extinguished; the Buddha-dharmas are originally complete, so now it has them fulfilled; delusions exhausted and the real revealed—the two statements complement each other.
In the fourth [verse]: the first two lines: relying on the essence, it universally manifests, like the moon entering a hundred rivers; searching for the reflected moon, the essence of the moon is not divided; the function that is identical with the essence, its function fills the dharmadhātu; essence and function thoroughly interpenetrate, hence it is inconceivable. The next line: preaching the Dharma according to faculties.
In the fifth [verse]: the first half is the sentient beings who are purified, because they possess the three defilements. Within it, the upper line designates, and the lower line briefly shows the marks of affliction. Pride is the root, and arrogance and laxity are secondary afflictions. Arrogance means attachment to one's own flourishing; pride means relying on oneself to demean others; laxity is giving free rein [to passions]. Arrogance is that on which defiled dharmas rely; pride can cause one to sink long in saṃsāra; laxity is the root of the manifold afflictions; hence these three are especially cited. 'Tossing' means motion, indicating that the wind of sensory realms whips up and tosses them into scattering. The next line is the dharma-gate that can purify: meaning not grasping at marks, because its very essence is quiescent.
The texts of the sixth, seventh, and eighth can all be known.
In the ninth [verse]: it generally shows that having drawn close above, one must venerate, make offerings, and hear the Dharma; using what is heard to attune others is the true offering. In the enumeration of names it says 'Banner of Constellations,' and here it is 'Adornment,' alternating between prose and verse.
In the tenth [verse]: the first half is the minds of sentient beings that are known: the upper line indicates depth and vastness; the lower line shows the marks. Thoughts not abiding are more numerous than grass, hence 'vast.' 'Deep' has three meanings: first, constantly turning like a flow, hence not abiding; second, the fundamental essence is quiescent, hence unmoving; third, falsely arising from conditions, having no other basis. The next line means knowing them all in a single thought.