大方廣佛華嚴經疏 6.27

6.27

In the verses, contemplating the three classes of devas within his own assembly is because the upper five Śuddhāvāsa [heavens] are not what is addressed. The order of the ten verses is just like that of the prose. In the first, the first two lines are the realm about which there is doubt. The word "realm" covers both limits and objects of contemplation. "Universally causing" is because one expounds in accordance with the capacities [of beings]. "To generate faith and understanding" means cutting off doubt. Because the limits of the Buddha's great functioning are difficult to fathom, one cuts off doubts regarding the Buddha and generates right understanding. Believing in the realm contemplated by the Buddha cuts off doubts regarding phenomena and also generates right understanding. That is, if one doubts, saying: "Does the persistence of cause and effect imply it is not true emptiness? Or, because it is empty, are there no causes and effects?" Now it is made clear that precisely because of true emptiness can causes and effects be established, and because causes and effects are established, it is true emptiness. The fourth line explains the word "all"; because the Buddha has the intention to benefit sentient beings, and since it encompasses all, it is vast and inexhaustible. In the second, the first line is recollection; the next two lines cause one to see the Buddha. In the third, the first line is the equality of dharmatā being without reliance; the next two lines are the adorned body, meaning that having dharmatā as adornment, there is no place of reliance. In the fourth, the first line is understanding all worlds; the next two lines are the instantaneous establishment of an inconceivable ocean of adornments. In the fifth, the first two lines are the manifestation of lands in the pores. Above, it spoke of inconceivable Buddha-lands simply in terms of their horizontal multiplicity; now it speaks of the past, thereby vertically exhausting the prior limit. That all are manifested is like a mirror manifesting images. The next line is unobstructedness; causing those who should be delivered to see is the Buddha's spiritual penetrations. Contemplated relying on the Buddha's mirror wisdom, dharmatā is ever thus. In the sixth, the first two lines are the universal approach; the next line is the dharmadhātu; the final line's meaning also includes entering. In the seventh, the first two lines are appearing in various ways for all sentient beings; the next line is constantly appearing through boundless kalpas, meaning that in terms of the hiding and revealing for beings' faculties, the Buddha has no coming or going, and therefore constantly appears. In the eighth, the first line is contemplating all worlds; the next two lines are entering the inconceivable Dharma. If one considers it in terms of noumenon, its depth is deep, but not extremely so; here, not destroying phenomena yet being identical to noumenon, it is said to be "extremely deep." Entirely grasping the noumenon to form phenomena is called the "profound and mysterious place." Combining the two phenomena above as constantly tranquil explains the meaning above; because all phenomena are precisely tranquil, they cannot be conceived through noumenon or phenomena. In the ninth, the first two lines show all sentient beings; the next line reveals the Dharma that is the essential way of deliverance. In the tenth, the first two lines are contemplating sentient beings who are to be transformed; the next line causes them to enter the Buddha-Dharma.