大方廣佛華嚴經疏 6.68

6.68

Fifth, the assembly of the Trāyastriṃśa Devas.
The prose has eleven dharmas:
In the first: receiving [the Buddha's] power, they recollect. Recollecting past Buddhas: because they had once entered this heaven. As for the three periods of time, there are two meanings: first, also recollecting the future; second, the past, looking at one another mutually, also has three periods of time. Arising great joy: because the realm is supreme and because they celebrate their own merit.
Second, regarding 'able to cause' and so on: now, the Buddha's body has no defilement or purity, large or small, nor is there superior or inferior; it is like empty space: when clouds gather, it is dark; when the sun shines brightly, it is bright; when form is dim, it is inferior; when objects obstruct, it is called small. Now, the clouds of delusion being exhausted, the light of wisdom shines, hence it is pure; the emptiness of nature appearing, it is vast; wondrous form being revealed, it is peerless: all are the power of liberation, hence it is said 'able to cause.'
Third: great compassion does not distinguish enemy from friend, just as clouds are without intention yet cover universally.
Fourth, regarding 'constantly seeing' and so on: the leaders of the world among humans and devas mostly rely on majesty and virtue, so the Buddha manifests surpassing them, causing them to revere and rejoice.
Fifth: knowing the differentiations of causes and effects, causing beings to cultivate diligently; both causes and effects obtain the name of merit.
Sixth, regarding 'revealing and showing' and so on: showing the Buddha taming beings, causing bodhisattvas to emulate and practice it.
Seventh: initial formation, subsequent destruction, transformations while abiding, up to fine lands within a pore—all are fully known. As for 'transformations': when a person of merit appears in the world, fine gems appear; when one of meager merit appears, thorns and brambles arise.
Eighth, regarding 'recollecting' and so on: the Buddha's pores manifest causes and practices of taming; when devas recollect this, they are able to emulate it.
Ninth: all pleasures take the Buddha as their cause, because he possesses supreme virtues. In terms of pleasure increasing in supremacy, it speaks of the various heavens.
Tenth, regarding 'revealing and showing' and so on: the wholesome roots of receiving rebirth are the power of recollecting the Buddha. Revealing and showing causes them not to be confused, so they get rid of laxity and advance in cultivation.
Eleventh: doubting oneself, doubting others, doubting principle, or doubting phenomena—there are various kinds. Such as: hearing of emptiness, one doubts it is annihilation; hearing of existence, one doubts it is eternal; hearing of both-affirmation, one doubts its two parts; hearing of both-negation, one doubts there is no basis. Furthermore, hearing of emptiness one doubts existence; hearing of existence one doubts emptiness, and so forth, doubting mutually. Now, he opens it to make them awaken.