大方廣佛華嚴經疏 7.38

7.38

第十二主林神十法十頌。一佛德無邊皆依智海，含德流光所以名藏。二等眾生悲是為廣大，一一離障名普清淨。三一切勝因皆為佛道，各各心淨則種種芽生。四一切功德莊嚴一毛，一一皆然，故佛為德聚。良以佛果纜因，皆圓成非分成，是故一因生一切果、一果收一切因，皆圓融無礙耳。五智通萬法是曰普門，客塵不生故曰清淨。悟如日照頓周法界，功如拂鏡說智漸明。明是本明，漸為圓漸。六知遍趣行，如應布法。七了音聲性皆同佛音，故無不可意。能令世間皆聞佛音方云清淨。八昔行稱周法界，是廣大境。神通普，令物見倣而行之，如下喜目即其事也。九眾生諂佞，自不修德，寧有進賢之心？今福智益他，則物我兼利，偈云「譣詖即諂佞」也。十敬念則佛興，佛興則莊嚴德藏。障重者不念不見，於佛豈無常哉？故應見常見也。

Twelfth, the ten dharmas and ten verses of the forest-ruling spirits: First, the Buddha's boundless virtues all rely on the ocean of wisdom; containing virtues and radiating light, it is therefore named a 'treasury.' Second, compassion equal toward sentient beings is vast and great; each and every being departing from hindrances is called 'universal purity.' Third, all supreme causes are for the Buddha path; when each individual mind is pure, various sprouts grow. Fourth, all merits adorn a single hair-pore, and each and every [hair-pore] is likewise so; hence the Buddha is a 'gathering of virtues.' This is truly because the Buddha's fruit gathers causes, all being completely perfected, not partially perfected; therefore, one cause produces all fruits, and one fruit gathers all causes, all being perfectly interpenetrating and unobstructed. Fifth, wisdom penetrating ten thousand dharmas is called the 'universal gate'; adventitious defilements not arising is called 'pure.' Awakening is like the sun's illumination suddenly encompassing the dharmadhātu; cultivation is like wiping a mirror, where wisdom is said to gradually brighten. The brightness is the fundamental brightness; the gradual is the perfect gradual. Sixth, knowing the practices that reach all destinations, one dispenses the Dharma as appropriate. Seventh, understanding that the nature of sounds is entirely identical with the Buddha's voice, hence none are displeasing; only when one can cause the world to hear the Buddha's voice is it called 'pure.' Eighth, past practice matched the breadth of the dharmadhātu, which is the vast domain. Universal spiritual powers cause living beings to see, emulate, and practice it, just as with the later [account of] Ximu, which is that very matter. Ninth, sentient beings are flattery-prone and deceitful; failing to cultivate virtue themselves, how could they have the mind to advance the worthy? Now, using merit and wisdom to benefit others brings advantage to both living beings and oneself; the verse says that 'crookedness' is flattery and deceit. Tenth, with reverent mindfulness, the Buddha arises; when the Buddha arises, he adorns the treasury of virtues. Those with heavy hindrances neither remember nor see [him]; could the Buddha be impermanent? Hence those who should see, always see.