大方廣佛華嚴經疏 7.27

7.27

第六主火神長行十法。有云：準梵本，此脫第四。一以進力現世，除物無明。以最初故，偏從火義。二惑有二義：一漂、二惱，善巧迴轉則能息之。三稱性之福，相惑不動。與大悲合，自利不動。俱能攝德無盡名藏。四有云：準梵本，神名勝上蘂光普照，法門名普能除煩惱塵，謂劫海行滿故。今能現通滅惑，偈云「眾妙宮神」，同前列名。眾妙即勝上義耳。然諸本多無，或有本則具云眾妙宮殿主火神，得大慈悲廣蔭眾生解脫門，恐是傳寫脫漏耳。五光明照耀等者，日光合空等空無際，智符實相稱實無邊。雖曠劫修成，全同本有。窮靈極數，妙盡難思。實為惑本，即是正因；智照心源，即是了因，如空與日。今略申十義，以辯難思。一謂日與空非即非離。二非住非不住。三而日善作破闇良緣，顯空之要。四雖復滅闇顯空，空無損益。五理實無損，事以推之，闇蔽永除，性乃無增，空界所含萬像皆現。六而此虛空性雖清淨，若無日光則有闇起。七非以虛空空故自能除闇，闇若除者必假日光。八日若無空，無光無照；空若無日，闇不自除。九然此闇性無來無去，日之體相亦不生不滅。十但有日照空則乾坤洞曉，以智慧日照心性空，亦有十義，準喻思之。非唯釋此文，亦乃遠通眾經、該羅前後。六體寂發照名寂靜光，以斯成福莊嚴身相。七八可知。九分別法相，永離不了愚癡；悟法實性，便無執著之見。十以行扶願，故能現世作師子吼。

Sixth, the ten teachings of the prose regarding the fire-governing spirits. Some say: according to the Sanskrit text, the fourth is missing here. First, manifesting in the world through the power of vigor eliminates the ignorance of beings. Because it is the very first, it exclusively draws upon the meaning of fire. Second, delusion has two meanings: first, drifting, and second, distress; turning them around skillfully then allows them to be stilled. Third, merit that accords with the nature is unmoved by marks and delusions. Combined with great compassion, its self-benefit is unmoved. Both being able to gather virtues inexhaustibly is called a treasury. Fourth, some say: according to the Sanskrit text, the spirit's name is Supremely Exalted Calyx-Light Universally Illuminating, and the Dharma door is named Able to Universally Eliminate the Dust of Defilements, meaning that practices throughout an ocean of kalpas have been perfected. Now being able to manifest supernormal powers to eliminate delusions, the verse says "Spirit of the Myriad Wondrous Palaces," identical with the previous listing of names. "Myriad wondrous" is simply the meaning of "supremely exalted." However, most editions lack it; some editions have the complete reading: "the fire-governing spirit Palace of Myriad Wonders attained the liberation door of a great compassion that broadly shelters sentient beings." It is feared that this is an omission in transmission. Fifth, regarding "radiant light shining," and so forth: the sunlight merging with space is boundless like space; wisdom tallying with the true mark is boundless matching reality. Although cultivated and achieved over vast kalpas, it is completely identical with what is fundamentally possessed. Exhausting the spiritual and reaching the ultimate of numbers, it is subtly exhausted and difficult to conceive. Reality is the root of delusion, which is the direct cause (hetu); wisdom illuminating the source of the mind is the revealing cause, just like space and the sun. Now we briefly set forth ten meanings to clarify what is difficult to conceive: first, that the sun and space are neither identical nor separate; second, they are neither abiding nor non-abiding; third, yet the sun skillfully acts as a good condition for destroying darkness, an essential factor in revealing space; fourth, although it destroys darkness and reveals space, space undergoes neither loss nor gain; fifth, while in noumenon there is indeed no loss, deducing from phenomena, once the obscuration of darkness is forever removed, the nature does not increase, and the myriad phenomena contained in the realm of space all appear; sixth, and yet although the nature of this empty space is pure, if there is no sunlight, then darkness arises; seventh, it is not that because empty space is empty it can eliminate darkness of itself: if darkness is eliminated, it must rely on sunlight; eighth, if the sun lacked space, it would have neither light nor illumination; if space lacked the sun, darkness would not eliminate itself; ninth, yet the nature of this darkness neither comes nor goes, and the essence and marks of the sun are also neither born nor extinguished; tenth, only when there is the sun illuminating space are heaven and earth thoroughly brightened. The sun of wisdom illuminating the emptiness of mind-nature also has ten meanings, which may be understood by analogy with this. This does not merely explain this passage, but also connects broadly with numerous sūtras, encompassing what comes before and after. Sixth, the essence being quiescent and emitting illumination is called tranquil light; by this, merit is accomplished to adorn the marks of the body. The seventh and eighth can be understood. Ninth, distinguishing the marks of dharmas leaves forever behind unresolved foolishness; awakening to the true nature of dharmas leaves behind views of attachment. Tenth, sustaining vows with practice, one is thus able to manifest in the world and make the lion's roar.