大方廣佛華嚴經疏 6.73

6.73

偈中亦十。初二可知。三中，初句即心海攀緣轉。若以生滅八識，即彼第八亦名為轉，以恒轉故云念念殊。恒故非斷、轉故非常，新新而生、念念而滅，念念殊故，體恒不即。彼如來藏功德常具，義亦不離，如彼瀑流，離水無流、離流無水。又如海波濤，有漂溺故、多畜養故。法合思之。次句明了知，謂此識深細，唯佛智知故。次句示心海性即是佛智，不令外求，稱機故喜。四中，初二句明失聖樂。聖安樂者，即聖智涅槃。本有今無，故沈迷妄苦。次句明與示其性有，樂非苦外，名不思議。見性得樂，性即是門。五中但是法說，如來即田主也。悲佃物田，為利入有，是所作業。為利同於求果入有，似於耕犁。說法，即是下種。勸善，正當守護令熟可知。六中，前悲救護，語其本心；此明智光，彰其所用。悲智相導，能真救也。七中，初句佛為福依、月為涼本。次句應言大風持宮，而今云爾即是轉喻，大地如佛、宮室如福。次句即照現義，亦清涼義。八中可知。九中，初句佛如虛空，大業性也。次句大業體也。不利眾生，非大業故。次句大業相，依光有影，可以知動靜；依鏡有像，可以辯妍媸。然彼影像無自性相，如來相好當知亦爾。十亦可知。天眾竟。

In the verses there are also ten. The first two are easy to understand. In the third, the first line is the ocean of the mind transforming through grasping at conditions. If considered by way of the arising and ceasing eight consciousnesses, that eighth is also called transforming; because it constantly transforms, it says 'thought-instant by thought-instant they differ'. Being constant, it is not annihilated; transforming, it is not eternal; newly arising and ceasing thought-instant by thought-instant, because they differ thought-instant by thought-instant, the substance is never identical. That tathāgatagarbha is constantly endowed with merits, and its meaning is also not separated—like a rushing torrent: separated from water there is no torrent, separated from the torrent there is no water. Again, like the waves of the ocean, having drowning and having much nurturing. One should reflect on how this tallies with the Dharma. The next line clarifies knowing thoroughly, meaning that because this consciousness is deep and subtle, only the Buddha's wisdom knows it. The next line shows that the nature of the ocean of the mind is the Buddha's wisdom itself, not causing them to seek outside, tallying with their capacities and hence bringing joy. In the fourth, the first two lines clarify the loss of noble joy. Noble peace and joy is noble wisdom and nirvāṇa. Fundamentally possessed but presently absent, they sink and are lost in false suffering. The next line clarifies giving and showing that its nature exists, and joy is not outside of suffering, which is called inconceivable. Seeing the nature, one attains joy; nature is the gate itself. In the fifth, it is purely an exposition in terms of Dharma: the Tathāgata is the master of the field. Compassionately tenant-farming the field of beings, entering into existence for benefit is the work performed. For benefit is equivalent to seeking fruit; entering into existence resembles the plow. Preaching the Dharma is sowing the seed. Exhorting to goodness precisely corresponds to guarding and causing to ripen, as can be understood. In the sixth, the previous compassionate rescue and protection spoke of his original mind; this clarifies the light of wisdom, displaying its function. Compassion and wisdom guiding each other can truly rescue. In the seventh, the first line means the Buddha is the reliance of blessings, the moon is the root of coolness. The next line should say that the great wind holds the palace, but now saying this is a reversed simile: the great earth is like the Buddha, and the palace is like blessings. The next line is the meaning of illuminating and manifesting, and also the meaning of coolness. The eighth is easy to understand. In the ninth, the first line means the Buddha is like empty space, which is the nature of the great endeavor. The next line is the essence of the great endeavor; not benefiting sentient beings would not be a great endeavor. The next line is the mark of the great endeavor: relying on light there are shadows, by which movement and stillness can be known; relying on a mirror there are images, by which beauty and ugliness can be distinguished. Yet those reflections and images have no self-nature or marks; the Tathāgata's marks and signs should be known to be the same. The tenth is also easy to understand. The deva assembly concludes.