大方廣佛華嚴經疏 7.18

7.18

自下第三諸神眾，有十九眾。今初，主晝神十法。一智了物心，如空入色；光照身器，如日合空；身遍器中，如像在鏡。世間主力能攝此身，此身之性等世間故，皆入觀機，故名普入。所入之處即為宮殿。二義圓稱機，故滿心成益。三身法二光皆可愛樂。四法雨潤種，已含實者解開善，未芽者信發。五無法不悟名普明力，曠劫修集成智莊嚴。六方便開示世樂亦苦，令其悟入，見理法樂，如歡喜地也。七如來身雲，就體則非有無，約機則差別遍於十方，不可謂之無；約佛則稱真法界，不可謂之有。此則隨緣非有之法身，恒不異事而顯現，以化寂滅非無之眾生，恒不異真而成立，即無差別之差別也。八處危者護之令安，有苦者救之令樂。九眾生闇於多欲，故沈淪長夜。以法開曉，喜足為先。喜足智俱是功德力，能令離苦得安樂故。十有覺德行，故名稱普聞。既福廣名高，故不虛其益。

Next is the third: the various assemblies of spirits, of which there are nineteen assemblies. Now first, the ten dharmas of the day spirits: 1. Wisdom comprehends the minds of beings as space penetrates matter; light illuminates the body and the world as the sun merges with the sky; the body pervades the container-world as images appear in a mirror. The principal power of the world can gather this body, because the nature of this body is equal to the world, and all enter the contemplation of capacities; hence it is called 'universally entering.' The places entered are themselves the palaces. 2. The meaning being complete accords with capacities, thus fulfilling minds and creating benefit. 3. The two lights of body and Dharma are both lovely and delightful. 4. Dharma rain moistens the seeds: for those that already hold fruit, understanding develops goodness; for those not yet sprouted, faith is generated. 5. Not failing to awaken to any dharma is called the power of universal illumination; accumulated through cultivation over vast kalpas, it becomes the adornment of wisdom. 6. Expeditiously revealing that worldly joy is also suffering, causing them to awaken and enter, and see the joy of the Dharma of noumenon, as in the Joyful Stage. 7. As for the Tathāgata's body-cloud: in terms of essence, it is neither existent nor non-existent; regarding capacities, distinctions pervade the ten directions, so it cannot be called non-existent; regarding the Buddha, it corresponds to the true dharmadhātu, so it cannot be called existent. This is the dharmakāya that is non-existent in according with conditions, constantly manifesting without being different from phenomena, in order to transform sentient beings who are non-non-existent in being quiescent and extinguished, constantly established without being different from the real; that is, the distinction within non-distinction. 8. Protecting those in danger to bring them peace; rescuing those who suffer to bring them joy. 9. Sentient beings are darkened by manifold desires, and thus sink into the long night. Illuminating them with the Dharma, joyful contentment comes first. Joyful contentment and wisdom are both the power of merit, being able to cause them to leave suffering and attain peace and joy. 10. Having the practice of the virtue of awakening, his fame is heard everywhere. Since his merit is vast and his fame lofty, his benefit is not in vain.