大方廣佛華嚴經疏 7.18

7.18

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.