大方廣佛華嚴經疏 7.16

7.16

第八阿修羅王十法。一修羅尊勝等須彌之高，如來威光蔽十方大眾，眾生各見真勝主也。二彼能以一絲作種種事，今一剎那現於多劫調生等事。三以多法門入佛境界則苦滅心淨，種種法門亦如幻也。下云「苫末羅即巧幻梵音」。四多劫多苦為物非己，如尸毘救鴿、薩埵投崖，已是丈夫最勝嚴飾，況終剋寂智萬德以嚴，翻顯無利勤苦誠為可醜。既為物而行，故有大眷屬。五以大幻通力動剎悟機，不怖眾生，斯為大力。大力、婆稚，華梵異耳。六開種種權門，安眾生於一極之樂。權為入大之本故，皆佛智因。權實不迷，斯為遍照。七萬善順理普不可壞，斯解脫處。何染不亡，功歸正覺。故偈云「佛力如是，修者堅固妙嚴。」八悲用智故普令無疑，主斯事者廣大因慧。九供事修善有勝德故。十普入諸趣，明處無不遍。偈云「三世時無不均，同有佛性名為決定。」具上三義，平等行焉。不宣實義，非善音也。此上一段及後夜神，皆結歸名，上下例然，恐繁不釋。

Eighth, the ten dharmas of the asura kings: 1. The supreme nobility of the asuras equals the height of Mount Sumeru; the Tathāgata's awe-inspiring radiance eclipses the great assemblies of the ten directions, and sentient beings each see the truly supreme lord. 2. Those [asuras] can perform various feats with a single thread; here, in a single kṣaṇa, [the Buddha] manifests deeds such as taming beings across many kalpas. 3. Entering the Buddha's realm through many Dharma-doors, suffering is extinguished and the mind is purified; the various Dharma-doors are also like illusions. Below it says: 'Śambara is the Sanskrit for skillful illusion.' 4. Experiencing much suffering for many kalpas is for the sake of other beings and not oneself; like Śibi rescuing the dove, or Mahāsattva throwing himself off the cliff—this is already the most supreme adornment of a hero; how much more so when he ultimately attains quiescent wisdom adorned with ten thousand virtues, which on the contrary reveals that unbeneficial toil and hardship are truly repulsive. Since he acts for the sake of beings, he has a great retinue. 5. Shaking the lands and awakening latent capacities through the power of great illusory supernormal feats, without terrifying sentient beings—this is great power. 'Bali' and 'great power' are merely Chinese and Sanskrit differences. 6. Opening various expedient gates to establish sentient beings in ultimate joy. Because expedients are the root of entering the Great [Vehicle], they are all causes for the Buddha's wisdom. Being unconfused about the expedient and the real is universal illumination. 7. The myriad good deeds according with noumenon are universally indestructible; this is the locus of liberation. What defilement is not extinguished? The merit returns to sambodhi. Thus the verse says, 'The Buddha's power is like this; those who cultivate are firmly and wondrously adorned.' 8. Compassion employing wisdom universally dispels all doubt; the one who governs this matter possesses vast causal wisdom. 9. Because of making offerings and cultivating goodness, he has supreme virtue. 10. Universally entering all destinies, the places of illumination are all-pervading. The verse says, 'The times of the three periods are everywhere equal; jointly having the Buddha-nature is called definitive.' Endowed with the three meanings above, he practices equanimity. If one does not proclaim the real meaning, it is not a 'good sound'. This preceding section, as well as the night spirits below, all conclude by returning to the names; the above and below follow this pattern, and for fear of prolixity, I do not explain it.