大方廣佛華嚴經疏 7.3

7.3

偈中亦十。前五可知。六中，初句現身。次二句一切獲安樂也。世間，即一切也。無盡樂，總顯也，謂佛現於世足履影覆，若在人天，現增快樂；若在下苦，七日之中身心安樂，乃至終獲涅槃之樂，故云無盡。次句別示出世因果之樂，先因後果、先世後出世，皆次第義。又總取偈意，佛身清淨是解脫因，生無盡樂是解脫果。世無盡樂又解脫因，能現淨身又解脫果。又佛身清淨是樂見因，樂見即為清淨身果。眾生樂見是安樂因，無盡安樂是樂見果。無盡安樂是淨身因，能現淨業是無盡果。如是展轉因果，名次第成。七中，初二句寶所濟機。堅謂難壞，密謂無隙間、無空處智不得生。次句正散寶也。八中，結句應云普放寶光如是見，而云妙音，譯者之誤，妙音屬前師子幢故。九中，初二句法水普滋。次句道樹普榮也。又方便多門是開權也，入菩提行是顯實也。種種方便但為一乘，是普滋也。十中，初二句佛境也，次句安樂也。佛力能現無所動者，遮妄見也。非促多劫就一剎那、非展剎那受於多劫，本相如故名無所動。隨應度者，佛力令見。

In the verses there are also ten. The first five are self-evident.
In the sixth, the first line is the manifestation of the body. The next two lines describe all obtaining peace and bliss. 'The world' means all [beings]. 'Endless bliss' is an overall manifestation; it means that when the Buddha appears in the world and his feet tread upon it or his shadow covers it, if beings are among humans and devas, their present joy and happiness increase; if they are in the lower states of suffering, for seven days they experience peace and bliss in body and mind, up until ultimately obtaining the bliss of nirvāṇa; hence it is called 'endless'. The next line specifically indicates the bliss of cause and effect that transcends the world: cause first and then effect, the worldly first and then the supramundane, both having the meaning of gradual sequence. Furthermore, taking the meaning of the verse as a whole: the purity of the Buddha's body is the cause of liberation, and the generation of endless bliss is the fruit of liberation. The endless bliss of the world is again the cause of liberation, and the ability to manifest a pure body is again the fruit of liberation. Again, the purity of the Buddha's body is the cause for delight in seeing [him], and delight in seeing is the fruit of the pure body. Sentient beings' delight in seeing is the cause of peace and bliss, and endless peace and bliss is the fruit of delight in seeing. Endless peace and bliss is the cause of a pure body, and the ability to manifest pure karma is the fruit of the endless [bliss]. Such cyclical causality is termed 'accomplishment in sequence'.
In the seventh, the first two lines describe the jewel house rescuing faculties. 'Solid' means hard to destroy; 'dense' means free of gaps, where, having no empty space, wisdom would otherwise fail to arise. The next line is the actual dispersing of jewels.
In the eighth, the concluding line should say: 'universally radiating jewel-like radiance, he is seen thus'; yet it says 'wondrous sound'. This is an error of the translator, because 'wondrous sound' belongs to the preceding Siṃhaketu.
In the ninth, the first two lines describe the water of the Dharma universally nourishing. The next line is the universal flourishing of the trees of the Way. Furthermore, the multiple gates of expedient means are the opening of the provisional; entering the practices of bodhi is the revelation of the real. Diverse expedient means are solely for the sake of the Ekayāna; this is universal nourishment.
In the tenth, the first two lines are the Buddha's realm, and the next line is peace and bliss. That the Buddha's power can manifest without moving is to refute erroneous views: he does not contract many kalpas into a single kṣaṇa, nor does he expand a single kṣaṇa to receive many kalpas; because the original characteristics remain as such, it is called 'without moving'. In accordance with those who should be saved, the Buddha's power causes them to see.