華嚴法界玄鏡 1.6

1.6

大十義者，則七字皆大，一大者體大，法界常遍故；二方者相大，性德無際故；三廣者用大，稱體用周故；四佛者果大，十身皆悉遍法界故；五華者因大，普賢行願自體遍故；六嚴者智大，佛智如空能為嚴故；七經者教大，竭海墨不能書一句故；八者義大，上六字所證皆稱性故；九者境大，總斯七字普以眾生為所緣故；十者業大，以斯教旨橫遍竪窮無休息故。具十無盡，故稱大也。

Regarding the ten meanings of "great," all seven characters are "great": First, "great" is greatness of essence, because the dharmadhātu is eternal and all-pervading. Second, "broad" (fang) is greatness of characteristics, because the nature-virtue is boundless. Third, "expansive" (guang) is greatness of function, because the function corresponds to the essence and is all-pervading. Fourth, "Buddha" is greatness of fruit, because the ten bodies entirely pervade the dharmadhātu. Fifth, "flower" is greatness of cause, because Samantabhadra's practices and vows are themselves all-pervading in essence. Sixth, "adornment" is greatness of wisdom, because the Buddha's wisdom is like space and capable of serving as adornment. Seventh, "sūtra" is greatness of teaching, because exhausting the oceans as ink cannot write a single phrase. Eighth is greatness of meaning, because what is realized by the above six characters all accords with the nature. Ninth is greatness of sphere, because these seven characters collectively take all sentient beings as their cognitive object. Tenth is greatness of karmic activity, because these pedagogical principles extend horizontally throughout space and vertically exhaust time without cessation. Possessing the ten inexhaustibilities, it is therefore called "great."