大方廣佛華嚴經疏 6.71

6.71

偈中亦有十一。初中，前半淨光普照，後半常為利益滅惡生善。破愚為智等，為多方便。二三可知。四中，前半即一切苦行，此有四難：一背己利世難、二行相唯苦難、三處經諸有難、四時劫無量難。於此具行，故云一切。次句明深心歡喜，亦有四義：一為物苦行滿本願故，義在初句；二智照苦性本空寂故，即光明照空；三遍淨無染非雜毒故，即遍淨如空；四自他有果非無利故，即第三句全。五六可知。光網之義，如〈賢首品〉。七中，通明舉劣顯勝，以辯難思，故能成辦諸妙功德。言世不及者，世雖多光，益非究竟；佛光雖少，必徹真源，不可盡故，以一況諸。八九與十，文亦可知。十一中，初句即能照法門，猶一日宮千光並照，隨舉一法有無量門。然有二義：一約相類，如一無常門有生老病死、聚散合離、得失成壞、三災四相、外器內身、剎那一期、生滅轉變、染淨隱顯，皆無常門，餘亦如是；二就性融不可盡也。次二句普運照義，一日周天則日日無盡，一門歷事則劫劫難窮，方便多門終歸一極。廣者無邊，大者無上。

In the verses, there are also eleven. In the first, the first half is pure light universally illuminating, and the second half is constantly benefiting, destroying evil and generating good. Breaking delusion into wisdom, and so forth, constitute many skillful means. The second and third are easy to understand. In the fourth, the first half is all ascetic practices, which have four difficulties: first, the difficulty of turning one's back on oneself to benefit the world; second, the difficulty that the aspect of practice is purely suffering; third, the difficulty of passing through all realms of existence; fourth, the difficulty of boundless time and kalpas. Fully practicing through these, it is said 'all'. The next line clarifies the deep mind's joy, which also has four meanings: first, through ascetic practices for beings, fulfilling the original vow, the meaning lies in the first line; second, wisdom illuminates that the nature of suffering is fundamentally empty and quiescent, which is the bright light illuminating emptiness; third, being universally pure and unpolluted, it is not mixed with poison, which is being universally pure like empty space; fourth, oneself and others have results and it is not without benefit, which is the entire third line. The fifth and sixth are easy to understand. The meaning of the net of light is as in the 'Bhadraśrī Chapter'. In the seventh, thoroughly clarifying, it raises the inferior to manifest the superior, so as to explain what is inconceivable, and hence can accomplish various wondrous virtues. In saying that the world does not match it: although the world has much light, its benefit is not ultimate; though the Buddha's light is little, it inevitably reaches the true source and cannot be exhausted; hence one illustrates many with one. The eighth, ninth, and tenth, the text is also easy to understand. In the eleventh, the first line is the Dharma-gate capable of illuminating; just as in a single sun-palace a thousand rays of light shine together, whichever dharma is raised, there are boundless gates. However, there are two meanings: first, regarding identical categories: like a single gate of impermanence having birth, old age, sickness, death, gathering, dispersing, uniting, separating, gain, loss, formation, destruction, the three disasters and four marks, the outer vessel and the inner body, an instant and a lifetime, arising, ceasing, transforming, defilement, purity, concealment, and manifestation—all are the gate of impermanence, and the rest are also like this; second, in terms of the fusion of nature, it cannot be exhausted. The next two lines mean universally operating the illumination: as one sun traverses the heavens, day after day is unending; as one gate goes through phenomena, kalpa after kalpa is hard to exhaust. Though skillful means have many gates, they ultimately return to a single culmination. 'Vast' means boundless, 'great' means unsurpassable.