大方廣佛華嚴經疏 6.72

6.72

第七月天長行十法。初名法亦總。謂光有身智二殊，法界亦事理兩別。事即機之身心及所依剎，身光照身令覺、照剎令淨；智光照心破癡、照理令顯。身智二光相即，則所照四法亦融，以之稱普。並除惑障，俱得淨名。二觀察等者，悲心普觀，授以多法，令入無邊法界。三眾生藏識皆名心海。前七轉識名攀緣轉，轉謂轉生，亦流轉也。緣境非一，立種種名。故經云「藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。」喻云「洪波鼓溟壑，無有斷絕期。」既知機殊，隨應授法。四與一切眾生等者，謂示物聖樂，令得初地。此樂本有，染而不染，為不思議。五謂以菩提心為家，二利為作業，並以身口為牛、利智為犁，耕於心地，下聞熏種、生信解芽、起正行莖、開諸覺華、獲菩提果。自利則以不放逸隨時守護，利他則以能化大願守護，不令魔惑禽獸侵犯。從因至果得成就也。六慈悲等者，謂慈護現樂、悲救其苦，令見因果斷惡修善，名真救護。七以佛智風持大悲月，使明見正覺，離苦清涼。八開示等者，一切法有二種：一是所迷，謂緣起不實故如幻，緣成故無性；二是能迷，謂遍計無物故如空，妄計故無相。又緣起法有二義：一無相如空，則蕩盡無所有，是相空也；二無自性如幻，則業果恒不失，即性空也。此二不二為一緣起，是故兩喻共顯一法。既不迷能所，則悟真如，成正智火。九悲願為物現相好形，是大業也。十普斷等者，毛光普演，何疑不斷？

Seventh, the prose on the lunar devas has ten dharmas. The first name and dharma are also general. That is to say, light has the two distinctions of body and wisdom, and the dharmadhātu also has the two differences of phenomena and noumenon. Phenomena are the bodies and minds of beings with capacities and the lands they rely upon; the body's light illuminates the body to bring awakening, and illuminates the lands to bring purity; the wisdom's light illuminates the mind to destroy delusion, and illuminates the noumenon to make it apparent. When the two lights of body and wisdom are mutually identical, then the four dharmas illuminated are also fused, and by this it is called 'universal'. Removing both obscurations and afflictions, they both receive the name 'pure'. Second, 'observing...' and so forth: with a compassionate mind universally observing, conferring many dharmas, and causing them to enter the boundless dharmadhātu. Third, the storehouse consciousness of sentient beings is called the ocean of the mind. The previous seven transforming consciousnesses are named transforming through grasping at conditions; 'transforming' means transforming and arising, and also wandering in saṃsāra. The conditions and objects are not one, establishing various names. Therefore the sūtra says: 'The ocean of the storehouse consciousness is permanently abiding; stirred by the wind of objects, the waves of various consciousnesses leap and arise transformed.' The simile says: 'Huge waves stir the boundless deep, without any period of cessation.' Having known the difference in capacities, he confers the Dharma according to what is fitting. Fourth, 'bestowing upon all sentient beings...' and so forth: it means showing beings noble joy, causing them to attain the first stage. This joy is fundamentally possessed; defiled yet undefiled, it is inconceivable. Fifth, it means taking the bodhicitta as home, the two benefits as occupation, taking body and mouth as the ox, sharp wisdom as the plow, plowing the field of the mind, sowing the seed of hearing and perfuming, sprouting the shoots of faith and understanding, raising the stalks of correct practice, blooming the flowers of various awakenings, and reaping the fruit of bodhi. For self-benefit, one guards it at all times with heedfulness; for benefiting others, one guards it with the great vows capable of converting, not allowing demonic delusions, birds, or beasts to invade. From cause to fruit, one attains completion. Sixth, 'compassion...' and so forth: it means kindness protects present happiness, compassion rescues from its suffering, causing them to see cause and effect, sever evil, and cultivate good; this is called true rescue and protection. Seventh, using the wind of the Buddha's wisdom to hold the moon of great compassion, causing them to clearly see sambodhi, leaving behind suffering and gaining coolness. Eighth, 'explaining...' and so forth: all dharmas are of two kinds: first is what is deluded about, meaning that because conditioned arising is unreal, it is like an illusion, and because it is formed by conditions, it has no self-nature; second is that which deludes, meaning that because universal conceptualization has no real entity, it is like empty space, and because it is falsely conceptualized, it is without marks. Furthermore, conditioned dharmas have two meanings: first, being without marks like empty space, it completely washes away until nothing exists, which is emptiness of marks; second, lacking self-nature like an illusion, karmic results are never lost, which is emptiness of nature. These two being non-dual constitute a single conditioned arising; therefore the two similes together reveal a single dharma. When not deluded about either subject or object, one awakens to tathatā and accomplishes the fire of correct wisdom. Ninth, compassionate vows manifest forms of marks and signs for beings; this is a great endeavor. Tenth, 'universally severing...' and so forth: pore-light universally expounds—what doubt would not be severed?