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# 大方廣佛華嚴經隨疏演義鈔 18.91

大方廣佛華嚴經隨疏演義鈔 18.91

- **Language:** Classical Chinese

### [18.91](https://indike.org/pramana/in.bauddha.taisho.1736.18.91)

疏「既云照世」下，通妨。謂有問言：既十身圓融則普應一切，何為唯處菩薩眾耶？故義取喻中如日輪出之言，則無所不益，故云「終益生盲及照高山」。皆是〈出現品〉，並如前引。疏「今三際已斷」者，此下釋清淨義。若有三世相，福非清淨。稱法界修，故無三際，謂不從前際來、非向後際去、不於現在住。法身已淨，為斷三際，福豈可量？萬行之上，垢習斯亡，故云清淨，謂恒沙等煩惱皆已盡故。

> On the commentary’s "Since it is said to illuminate the world..." downward: resolving an objection. Namely, someone asks: since the ten bodies are perfectly fused and universally respond to all, why does he dwell solely in the assemblies of bodhisattvas? Therefore, in meaning it draws upon the words "like the solar disc rising" in the metaphor, so that there is nothing that is not benefited; hence it says "it ultimately benefits the congenitally blind and illuminates the high mountains." These are all from the "Chapter on the Manifestation \[of the Tathāgata\]," both as cited before. Regarding the commentary’s "Now the three limits are already severed": below this explains the meaning of purity. If there are characteristics of the three times, merit is not pure. Cultivated in accord with the dharmadhātu, there are therefore no three limits, meaning not coming from the prior limit, not going to the posterior limit, and not abiding in the present. The dharmakāya is already pure, and because the three limits are severed, how could its merit be measured? Upon the myriad practices, defiled habits have vanished; thus it is called pure, meaning afflictions equal to the sands of the Ganges have all been exhausted.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.18.91) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.18.91](https://indike.org/pramana/in.bauddha.taisho.1736.18.91) · Pramāṇa
