大方廣佛華嚴經疏 6.68

6.68

第五三十三天眾。長行有十一法。初中，承力故憶念。念過去佛者，曾入此天故。三世有二：一亦念未來、二過去，自互相望亦有三世。生大喜者，境殊勝故、慶自福故。二能令等者，然佛身無染淨大小，亦無勝劣，猶若虛空，雲屯即闇、日朗即明，色昏即劣、物隔言小。今妄雲盡而智光照故清淨，性空現故廣大、妙色顯故無比，皆解脫力，故曰能令。三大慈不揀怨親，若雲無心而普覆。四恒見等者，人天世主多恃威德，故佛現超之，令其敬喜。五知其因果差別，使物勤修、因果並得名福。六開示等者，示佛調生，令菩薩倣習。七初成後壞、住時轉變，乃至毛孔細剎皆悉知之。言轉變者，福人出世則琳琅現矣，薄福者出則荊棘生焉。八憶念等者，佛毛現因調行，天憶則能思齊。九一切諸樂以佛為因，具勝德故。就樂增勝，說諸天耳。十開示等者，受生善根即念佛力。開示令不迷惑，則去放逸而進修。十一疑自疑他、疑理疑事有多種種，如聞空疑斷、聞有疑常、聞雙是則疑其兩分、聞雙非疑無所據。又聞空疑有、聞有疑空等，互相疑也。今開之使悟。

Fifth, the assembly of the Trāyastriṃśa Devas.
The prose has eleven dharmas:
In the first: receiving [the Buddha's] power, they recollect. Recollecting past Buddhas: because they had once entered this heaven. As for the three periods of time, there are two meanings: first, also recollecting the future; second, the past, looking at one another mutually, also has three periods of time. Arising great joy: because the realm is supreme and because they celebrate their own merit.
Second, regarding 'able to cause' and so on: now, the Buddha's body has no defilement or purity, large or small, nor is there superior or inferior; it is like empty space: when clouds gather, it is dark; when the sun shines brightly, it is bright; when form is dim, it is inferior; when objects obstruct, it is called small. Now, the clouds of delusion being exhausted, the light of wisdom shines, hence it is pure; the emptiness of nature appearing, it is vast; wondrous form being revealed, it is peerless: all are the power of liberation, hence it is said 'able to cause.'
Third: great compassion does not distinguish enemy from friend, just as clouds are without intention yet cover universally.
Fourth, regarding 'constantly seeing' and so on: the leaders of the world among humans and devas mostly rely on majesty and virtue, so the Buddha manifests surpassing them, causing them to revere and rejoice.
Fifth: knowing the differentiations of causes and effects, causing beings to cultivate diligently; both causes and effects obtain the name of merit.
Sixth, regarding 'revealing and showing' and so on: showing the Buddha taming beings, causing bodhisattvas to emulate and practice it.
Seventh: initial formation, subsequent destruction, transformations while abiding, up to fine lands within a pore—all are fully known. As for 'transformations': when a person of merit appears in the world, fine gems appear; when one of meager merit appears, thorns and brambles arise.
Eighth, regarding 'recollecting' and so on: the Buddha's pores manifest causes and practices of taming; when devas recollect this, they are able to emulate it.
Ninth: all pleasures take the Buddha as their cause, because he possesses supreme virtues. In terms of pleasure increasing in supremacy, it speaks of the various heavens.
Tenth, regarding 'revealing and showing' and so on: the wholesome roots of receiving rebirth are the power of recollecting the Buddha. Revealing and showing causes them not to be confused, so they get rid of laxity and advance in cultivation.
Eleventh: doubting oneself, doubting others, doubting principle, or doubting phenomena—there are various kinds. Such as: hearing of emptiness, one doubts it is annihilation; hearing of existence, one doubts it is eternal; hearing of both-affirmation, one doubts its two parts; hearing of both-negation, one doubts there is no basis. Furthermore, hearing of emptiness one doubts existence; hearing of existence one doubts emptiness, and so forth, doubting mutually. Now, he opens it to make them awaken.