大方廣佛華嚴經疏 6.65

6.65

In the verses: the first half of the first verse is the meaning of appearing in the world: the upper line means essence and wisdom both pervade; the lower line means compassion and function are both universal. The latter half is the wheel of the complete and perfect teaching: the previous line means taking the provisional that is identical with the real as the wondrous gate; the latter line means converging the provisional into the real as complete and perfect.
The second can be known.
In the third [verse]: the first two lines use practice to purify vows; the next line means that defilements are originally empty, so previously it had them extinguished; the Buddha-dharmas are originally complete, so now it has them fulfilled; delusions exhausted and the real revealed—the two statements complement each other.
In the fourth [verse]: the first two lines: relying on the essence, it universally manifests, like the moon entering a hundred rivers; searching for the reflected moon, the essence of the moon is not divided; the function that is identical with the essence, its function fills the dharmadhātu; essence and function thoroughly interpenetrate, hence it is inconceivable. The next line: preaching the Dharma according to faculties.
In the fifth [verse]: the first half is the sentient beings who are purified, because they possess the three defilements. Within it, the upper line designates, and the lower line briefly shows the marks of affliction. Pride is the root, and arrogance and laxity are secondary afflictions. Arrogance means attachment to one's own flourishing; pride means relying on oneself to demean others; laxity is giving free rein [to passions]. Arrogance is that on which defiled dharmas rely; pride can cause one to sink long in saṃsāra; laxity is the root of the manifold afflictions; hence these three are especially cited. 'Tossing' means motion, indicating that the wind of sensory realms whips up and tosses them into scattering. The next line is the dharma-gate that can purify: meaning not grasping at marks, because its very essence is quiescent.
The texts of the sixth, seventh, and eighth can all be known.
In the ninth [verse]: it generally shows that having drawn close above, one must venerate, make offerings, and hear the Dharma; using what is heard to attune others is the true offering. In the enumeration of names it says 'Banner of Constellations,' and here it is 'Adornment,' alternating between prose and verse.
In the tenth [verse]: the first half is the minds of sentient beings that are known: the upper line indicates depth and vastness; the lower line shows the marks. Thoughts not abiding are more numerous than grass, hence 'vast.' 'Deep' has three meanings: first, constantly turning like a flow, hence not abiding; second, the fundamental essence is quiescent, hence unmoving; third, falsely arising from conditions, having no other basis. The next line means knowing them all in a single thought.