[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 6.70 # 大方廣佛華嚴經疏 6.70 大方廣佛華嚴經疏 6.70 - **Language:** Classical Chinese ### [6.70](https://indike.org/pramana/in.bauddha.taisho.1735.6.70) 第六日天長行十一法。既為日天，多辯光益。初一名及法門，皆是總也。謂佛身智光，猶如彼日無私而照，是曰淨光，此光體也。次辯光用，略有四義：一約心，高下齊明，故名普照；二約處，則窮十方界；三約時，盡於未來；四約功用，常無間斷。如斯利益即大智之功。二以一切等者，眾生本有佛智，如海潛流；今佛以隨彼彼類身設種種方便，務在開悟，令其證入。三眾生愛染漂泊無依，佛德無礙應為其主。隨修絕染名淨功德，一行契理即曰無邊，況其具修耶？四修一切等者，以智導悲，為物受苦，故深歡喜。五謂體離障惑，用而遂通，故云無礙。若身若智俱得稱光，周而不偏故云普照。身心明利是益精爽。爽，明也。《大集經》云「國王護法，增長三種精氣：一地精氣，謂五穀豐熟。二眾生精氣，謂形貌端嚴，無諸疾疫。三善法精氣，謂修施戒信等。」今文正在第三，益其福智；義兼前二，法力遠資故。六淨光等者，身智二光淨物身心，信解深廣于何不喜。七晝則勤心修善業故。八大悲海等者，謂無緣大悲坐於道樹，出多奇寶故。色相寶者，應言寶色相圓，明可貴故以寶為體，寶莊嚴故具十蓮華藏，故云種種。一一色相用周法界，名現無邊境。如是皆從大悲海流，悲海包納不揀賢愚故。九慧除癡翳法眼則淨，淨見法界法界即藏。藏如前說。十發生等者，謂於佛所發生清淨心，曾一供養，能令其福續至菩提故，如〈出現品〉食金剛喻，況相續耶。十一使物居業，莫越日光；令人進德，寧過法義？ > Sixth, the prose on the solar devas has eleven dharmas. Since they are solar devas, they mostly expound the benefits of illumination. First, the name and the Dharma-gate are both general. That is to say, the light of the Buddha's body and wisdom, like the sun, shines without partiality; this is called 'pure radiance', which is the essence of this light. Next, expounding the function of the light, there are briefly four meanings: first, regarding the mind, it illuminates both high and low equally, hence it is called 'universally illuminating'; second, regarding place, it extends throughout the realms of the ten directions; third, regarding time, it exhausts the future; fourth, regarding functional capacity, it is constantly uninterrupted. Such benefits are the work of great wisdom. Second, 'with all...' and so forth: sentient beings fundamentally possess the Buddha's wisdom, like an ocean flowing beneath; now the Buddha, in accordance with the bodies of those various types, establishes various skillful means, devoted to opening enlightenment and causing them to enter and realize \[it\]. Third, sentient beings drift without reliance due to the pollution of craving, and the Buddha's unobstructed virtue should be their master. Practicing according to this and severing defilement is called 'pure virtue'; a single practice tallying with the noumenon is called 'boundless'—how much more so when cultivating them fully! Fourth, 'cultivating all...' and so forth: guiding compassion with wisdom and suffering pain for the sake of beings, therefore one has deep joy. Fifth, it means the essence is free from obscurations and delusions, and when functioning, it thoroughly penetrates; hence it says 'unobstructed'. Both body and wisdom may be called light; circling without partiality, it is called 'universally illuminating'. The brightness and sharpness of body and mind benefit one's clarity and vigor. 'Shuang' means clear. The Mahāsaṃnipāta-sūtra says: 'When the king of a country protects the Dharma, three kinds of vital energy increase: first, the vital energy of the earth, meaning the five grains ripen abundantly; second, the vital energy of sentient beings, meaning their forms and features are dignified and handsome, without any illnesses; third, the vital energy of wholesome dharmas, meaning cultivating giving, precepts, faith, and so forth.' The present text focuses on the third, increasing their merit and wisdom; the meaning also encompasses the former two, because the power of the Dharma provides distant assistance. Sixth, 'pure light...' and so forth: the two lights of body and wisdom purify the bodies and minds of beings; their faith and understanding being deep and vast, why would they not rejoice? Seventh, because during the day they diligently cultivate wholesome karma. Eighth, 'the ocean of great compassion...' and so forth: it means the unconditioned great compassion sits beneath the bodhi tree and produces many rare jewels. The jewel of bodily marks should be described as: 'the jewel marks are perfect, clearly precious, hence using jewel as essence; adorned with jewels, it possesses the ten lotus-garbhas', hence called 'various'. The function of each mark encompasses the dharmadhātu, which is called 'manifesting boundless realms'. All of these flow from the ocean of great compassion; the ocean of compassion embraces all, making no distinction between the worthy and the foolish. Ninth, wisdom removes the cataracts of delusion, and the Dharma eye becomes pure; cleanly seeing the dharmadhātu, the dharmadhātu is the treasury. Treasury is as explained before. Tenth, 'giving rise to...' and so forth: it means giving rise to a pure mind before the Buddha and making an offering even once can cause one's blessings to continue until bodhi, as in the simile of eating the vajra in the 'Manifestation Chapter'—how much more so if it continues unbroken! Eleventh, in causing beings to dwell in their vocations, nothing surpasses the light of the sun; in causing people to advance in virtue, how could anything exceed the meaning of the Dharma? > — English (machine translation) (machine translation) - [Previous: 6.69](https://indike.org/pramana/in.bauddha.taisho.1735.6.69) - [Next: 6.71](https://indike.org/pramana/in.bauddha.taisho.1735.6.71) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1735.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.6.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.6.70](https://indike.org/pramana/in.bauddha.taisho.1735.6.70) · Pramāṇa