華嚴經 品九 光明覺品Avataṃsaka Sūtra · Awakening by Light
佛放了光，然後一句話也沒說。
說話的是文殊，十段偈，一百首。光一番比一番遠，直到「盡法界、虛空界、所有世界」。人讀著讀著會以為佛放了十次光。古德說不是：唯一放光，同時頓照；先後只在言語，不在光。他打了個比方——如月普照百川各見。月沒有分身，是水各自受。
那一百首偈在做什麼？從第一首起就在拆。見佛解脫離漏，「彼非證道眼」；以威德色種族見佛，「是為病眼顛倒見」；末一首連「遍」也不許抓——「譬如空中無量剎，無來無去遍十方」，取的是無依，不是大。
所以品名叫光明覺。『光明』是體，『覺』是用；佛的身光照事，文殊的智光照理。照到最後，你手上抓著的那尊佛，一層一層被拿掉了。
拿掉之後還剩什麼——那才是它照見的。
The Buddha released light, and then did not say a single word.
The one who speaks is Mañjuśrī: ten segments of verses, one hundred verses in all. The light goes one round further than the last, until it reaches “all the worlds to the end of the Dharma realm and of the realm of empty space.” Reading on, one comes to suppose that the Buddha released light ten times. The ancient masters say it is not so: a single release of light, shining upon all at once; the before and after lie in speech, not in the light. And he made a comparison for it — as the moon shines everywhere upon a hundred streams and is seen in each. The moon does not divide its body; it is the waters that each receive it.
What are those hundred verses doing? From the very first they are taking things apart. To see the Buddha as liberated and free of the outflows — “he is not one with the eye of the realized path”; to see the Buddha by his majesty, his color, his clan — “this is the topsy-turvy view of a diseased eye”; and the last verse will not let one grasp even the “everywhere” — “Just as in empty space there are measureless lands, that come not and go not and yet pervade the ten directions” — what it takes from the comparison is being without support, not being vast.
Hence the chapter is named Awakening by Light. ‘Light’ is the substance, ‘awakening’ is the function; the Buddha's bodily light shines upon events, Mañjuśrī's light of wisdom shines upon principle. And when the shining has gone to its end, the buddha you were holding in your hand has been taken away, layer by layer.
What is left once it has been taken away — that is what the light has shown.
〔T10 0062〕
爾時，世尊從兩足輪下放百億光明，照此三千大千世界百億閻浮提、百億弗婆提、百億瞿耶尼、百億欝單越、百億大海、百億輪圍山、百億菩薩受生、百億菩薩出家、百億如來成正覺、百億如來轉法輪、百億如來入涅槃、百億須彌山王、百億四天王眾天、百億三十三天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億梵眾天、百億光音天、百億遍淨天、百億廣果天、百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶；其百億閻浮提中，百億如來亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其名曰：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。是諸菩薩所從來國，所謂：金色世界、妙色世界、蓮華色世界、薝蔔華色世界、優鉢羅華色世界、金色世界、寶色世界、金剛色世界、玻瓈色世界、平等色世界。此諸菩薩各於佛所淨修梵行，所謂：不動智佛、無礙智佛、解脫智佛、威儀智佛、明相智佛、究竟智佛、最勝智佛、自在智佛、梵智佛、觀察智佛。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「若有見正覺，解脫離諸漏，
不著一切世，彼非證道眼。
若有知如來，體相無所有，
修習得明了，此人疾作佛。
能見此世界，其心不搖動，
於佛身亦然，當成勝智者。
若於佛及法，其心了平等，
二念不現前，當踐難思位。
若見佛及身，平等而安住，
無住無所入，當成難遇者。
色受無有數，想行識亦然，
若能如是知，當作大牟尼。
世及出世見，一切皆超越，
而能善知法，當成大光耀。
若於一切智，發生迴向心，
見心無所生，當獲大名稱。
眾生無有生，亦復無有壞，
若得如是智，當成無上道。
一中解無量，無量中解一，
了彼互生起，當成無所畏。」
〔T10 0063〕
爾時，光明過此世界，遍照東方十佛國土；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶；彼一一世界中，各有百億閻浮提、百億如來，亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「眾生無智慧，愛刺所傷毒，
為彼求菩提，諸佛法如是。
普見於諸法，二邊皆捨離，
道成永不退，轉此無等輪。
不可思議劫，精進修諸行，
為度諸眾生，此是大仙力。
導師降眾魔，勇健無能勝，
光中演妙義，慈悲故如是。
以彼智慧心，破諸煩惱障，
一念見一切，此是佛神力。
擊于正法鼓，覺寤十方剎，
咸令向菩提，自在力能爾。
不壞無邊境，而遊諸億剎，
於有無所著，彼自在如佛。
諸佛如虛空，究竟常清淨，
憶念生歡喜，彼諸願具足。
一一地獄中，經於無量劫，
為度眾生故，而能忍是苦。
不惜於身命，常護諸佛法，
無我心調柔，能得如來道。」
爾時，光明過十世界，遍照東方百世界；南、西、北方，四維、上、下，亦復如是。彼諸世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等：所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「佛了法如幻，通達無障礙，
心淨離眾著，調伏諸群生。
或有見初生，妙色如金山，
住是最後身，永作人中月。
或見經行時，具無量功德，
念慧皆善巧，丈夫師子步。
或見紺青目，觀察於十方，
有時現戲笑，為順眾生欲。
或見師子吼，殊勝無比身，
示現最後生，所說無非實。
或有見出家，解脫一切縛，
修治諸佛行，常樂觀寂滅。
或見坐道場，覺知一切法，
到功德彼岸；癡暗煩惱盡。
或見勝丈夫，具足大悲心，
轉於妙法輪，度無量眾生。
或見師子吼，威光最殊特，
超一切世間，神通力無等。
或見心寂靜，如世燈永滅，
種種現神通，十力能如是。」
爾時，光明過百世界，遍照東方千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「佛於甚深法，通達無與等，
眾生不能了，次第為開示。
我性未曾有，我所亦空寂，
云何諸如來，而得有其身。
解脫明行者，無數無等倫，
世間諸因量，求過不可得。
佛非世間蘊，界處生死法，
數法不能成，故號人師子。
其性本空寂，內外俱解脫，
離一切妄念，無等法如是。
體性常不動，無我無來去，
而能寤世間，無邊悉調伏。
常樂觀寂滅，一相無有二，
其心不增減，現無量神力。
不作諸眾生，業報因緣行，
而能了無礙，善逝法如是。
種種諸眾生，流轉於十方，
如來不分別，度脫無邊類。
諸佛真金色，非有遍諸有，
隨眾生心樂，為說寂滅法。」
〔T10 0064〕
爾時，光明過千世界，遍照東方十千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天：其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「發起大悲心，救護諸眾生，
永出人天眾，如是業應作。
意常信樂佛，其心不退轉，
親近諸如來，如是業應作。
志樂佛功德，其心永不退，
住於清涼慧，如是業應作。
一切威儀中，常念佛功德，
晝夜無暫斷，如是業應作。
觀無邊三世，學彼佛功德，
常無厭倦心，如是業應作。
觀身如實相，一切皆寂滅，
離我無我著，如是業應作。
等觀眾生心，不起諸分別，
入於真實境，如是業應作。
悉舉無邊界，普飲一切海，
此神通智力，如是業應作。
思惟諸國土，色與非色相，
一切悉能知，如是業應作。
十方國土塵，一塵為一佛，
悉能知其數，如是業應作。」
爾時，光明過十千世界，遍照東方百千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「若以威德色種族，而見人中調御師，
是為病眼顛倒見，彼不能知最勝法。
如來色形諸相等，一切世間莫能測，
億那由劫共思量，色相威德轉無邊。
如來非以相為體，但是無相寂滅法，
身相威儀悉具足，世間隨樂皆得見。
佛法微妙難可量，一切言說莫能及，
非是和合非不合，體性寂滅無諸相。
佛身無生超戲論，非是蘊聚差別法，
得自在力決定見，所行無畏離言道。
身心悉平等，內外皆解脫，
永劫住正念，無著無所繫。
意淨光明者，所行無染著，
智眼靡不周，廣大利眾生。
一身為無量，無量復為一，
了知諸世間，現形遍一切。
此身無所從，亦無所積聚，
眾生分別故，見佛種種身。
心分別世間，是心無所有，
如來知此法，如是見佛身。」
爾時，光明過百千世界，遍照東方百萬世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「如來最自在，超世無所依，
具一切功德，度脫於諸有。
無染無所著，無想無依止，
體性不可量，見者咸稱歎。
光明遍清淨，塵累悉蠲滌，
不動離二邊，此是如來智。
若有見如來，身心離分別，
則於一切法，永出諸疑滯。
一切世間中，處處轉法輪，
無性無所轉，導師方便說。
於法無疑惑，永絕諸戲論，
不生分別心，是念佛菩提。
了知差別法，不著於言說，
無有一與多，是名隨佛教。
多中無一性，一亦無有多，
如是二俱捨，普入佛功德。
眾生及國土，一切皆寂滅，
無依無分別，能入佛菩提。
眾生及國土，一異不可得，
如是善觀察，名知佛法義。」
〔T10 0065〕
爾時，光明過百萬世界，遍照東方一億世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，各見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「智慧無等法無邊，超諸有海到彼岸，
壽量光明悉無比，此功德者方便力。
所有佛法皆明了，常觀三世無厭倦，
雖緣境界不分別，此難思者方便力。
樂觀眾生無生想，普見諸趣無趣想，
恒住禪寂不繫心，此無礙慧方便力。
善巧通達一切法，正念勤修涅槃道，
樂於解脫離不平，此寂滅人方便力。
有能勸向佛菩提，趣如法界一切智，
善化眾生入於諦，此住佛心方便力。
佛所說法皆隨入，廣大智慧無所礙，
一切處行悉已臻，此自在修方便力。
恒住涅槃如虛空，隨心化現靡不周，
此依無相而為相，到難到者方便力。
晝夜日月及年劫，世界始終成壞相，
如是憶念悉了知，此時數智方便力。
一切眾生有生滅，色與非色想非想，
所有名字悉了知，此住難思方便力。
過去現在未來世，所有言說皆能了，
而知三世悉平等，此無比解方便力。」
爾時，光明過一億世界，遍照東方十億世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「廣大苦行皆修習，日夜精勤無厭怠，
已度難度師子吼，普化眾生是其行。
眾生流轉愛欲海，無明網覆大憂迫，
至仁勇猛悉斷除，誓亦當然是其行。
世間放逸著五欲，不實分別受眾苦，
奉行佛教常攝心，誓度於斯是其行。
眾生著我入生死，求其邊際不可得，
普事如來獲妙法，為彼宣說是其行。
眾生無怙病所纏，常淪惡趣起三毒，
大火猛焰恒燒熱，淨心度彼是其行。
眾生迷惑失正道，常行邪徑入闇宅，
為彼大然正法燈，永作照明是其行。
眾生漂溺諸有海，憂難無涯不可處，
為彼興造大法船，皆令得度是其行。
眾生無知不見本，迷惑癡狂險難中，
佛哀愍彼建法橋，正念令昇是其行。
見諸眾生在險道，老病死苦常逼迫，
修諸方便無限量，誓當悉度是其行。
聞法信解無疑惑，了性空寂不驚怖，
隨形六道遍十方，普教群迷是其行。」
爾時，光明過十億世界，遍照東方百億世界、千億世界、百千億世界、那由他億世界、百那由他億世界、千那由他億世界、百千那由他億世界，如是無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
〔T10 0066〕
「一念普觀無量劫，無去無來亦無住，
如是了知三世事，超諸方便成十力。
十方無比善名稱，永離諸難常歡喜，
普詣一切國土中，廣為宣揚如是法。
為利眾生供養佛，如其意獲相似果，
於一切法悉順知，遍十方中現神力。
從初供佛意柔忍，入深禪定觀法性，
普勸眾生發道心，以此速成無上果。
十方求法情無異，為修功德令滿足，
有無二相悉滅除，此人於佛為真見。
普往十方諸國土，廣說妙法興義利，
住於實際不動搖，此人功德同於佛。
如來所轉妙法輪，一切皆是菩提分，
若能聞已悟法性，如是之人常見佛。
不見十力空如幻，雖見非見如盲覩，
分別取相不見佛，畢竟離著乃能見。
眾生隨業種種別，十方內外難盡見，
佛身無礙遍十方，不可盡見亦如是。
譬如空中無量剎，無來無去遍十方，
生成滅壞無所依，佛遍虛空亦如是。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
光照此三千大千世界：世尊放光，十方十大菩薩來集
那時，世尊從兩足下的輪相中放出百億道光明，照亮這個三千大千世界裡的百億閻浮提（南方的洲）、百億弗婆提（東方的洲）、百億瞿耶尼（西方的洲）、百億欝單越（北方的洲）、百億大海、百億輪圍山、百億菩薩受生之事、百億菩薩出家之事、百億如來成就正覺之事、百億如來轉法輪之事、百億如來入涅槃之事、百億須彌山王、百億四天王眾天、百億三十三天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億梵眾天、百億光音天、百億遍淨天、百億廣果天、百億色究竟天；這其中所有的一切，全都明白顯現出來。
就像此處這樣：見到佛世尊坐在蓮華藏師子座上，有十佛剎微塵數那麼多的菩薩共同圍繞著；那百億個閻浮提之中，百億位如來也同樣這樣坐著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。他們的名字是：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。
這些菩薩所從來的國土，就是：金色世界、妙色世界、蓮華色世界、薝蔔華色世界、優鉢羅華色世界、金色世界、寶色世界、金剛色世界、玻瓈色世界、平等色世界。這些菩薩各自在佛的處所清淨修習梵行，所依止的佛是：不動智佛、無礙智佛、解脫智佛、威儀智佛、明相智佛、究竟智佛、最勝智佛、自在智佛、梵智佛、觀察智佛。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「如果有人見到正覺者，只見到他解脫而離開了種種漏（煩惱的滲漏），只見到他不執著於一切世間——這樣的見，還不是證道的眼目。
「如果有人了知如來的體與相都無所有，這樣修習而得到明白透徹，這個人很快就能作佛。
「能夠見到這個世界，而他的心不搖動；對於佛的身，也同樣不搖動——這樣的人將成為殊勝的智者。
「如果對於佛與法，心中明了二者平等，分作兩邊的念頭不再現前——這樣的人將踏進難以思量的地位。
「如果見到佛與自身，平等而安住其中，既沒有所住，也沒有所入——這樣的人將成為世間難遇的人。
「色與受沒有數量可計，想、行、識也是這樣；如果能這樣了知，將作大牟尼（大寂默的聖者）。
「世間的見解與出世間的見解，一切都能超越，而又能善巧了知法——這樣的人將成就廣大的光耀。
「如果對於一切智發起迴向之心，又見到這能發的心本來無所生——這樣的人將獲得廣大的名稱。
「眾生本來沒有生，也沒有壞滅；如果得到這樣的智慧，將成就無上的道。
「在一之中理解無量，在無量之中理解一，明白這兩者是互相生起的——這樣的人將成就無所畏懼。」
光過此世界，遍照東方十佛國土：諸佛法如是
那時，光明越過這個世界，遍照東方十個佛的國土；南方、西方、北方，以及四維（東南、西南、東北、西北）與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。就像此處這樣：見到佛世尊坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著；那每一個世界之中，各有百億閻浮提、百億位如來，也同樣這樣坐著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「眾生沒有智慧，被愛欲這根刺所刺傷中毒；為了他們而求取菩提——諸佛之法就是這樣。
「普遍見到一切法，有與無這兩邊都能捨離，道業成就以後永不退轉，轉動這個無可比等的法輪。
「在不可思議那麼久遠的劫數裡，精進修習種種行門，為的是度脫眾生——這是大仙（佛）的力量。
「導師降伏了眾多的魔，勇猛強健沒有誰能勝過；在光明之中演說微妙的義理——因為慈悲的緣故才這樣做。
「用他的智慧之心，破除種種煩惱的障礙，一念之間見到一切——這是佛的神力。
「敲擊正法的鼓，警覺喚醒十方的佛剎，使他們全都趣向菩提——自在的力量能夠這樣。
「不破壞無邊的境界，卻能遊行於億萬佛剎；對於一切存在的事物都無所執著——那樣的自在如同佛一樣。
「諸佛如同虛空，究竟而恆常清淨；憶念他們就生起歡喜——那些人的種種願都會具足。
「在每一個地獄之中，經歷無量的劫數；為了度脫眾生的緣故，而能夠忍受這樣的苦。
「不吝惜自己的身體性命，常常守護諸佛之法；沒有我的執著而心地調和柔順——這樣就能得到如來之道。」
光過十世界，遍照東方百世界：或見八相示現（澄觀科）
那時，光明越過十個世界，遍照東方一百個世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那些世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，都見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「佛了達諸法如同幻化，通達而沒有障礙，心地清淨而離開種種執著，因此能夠調伏眾多的群生。
「有的人見到他初生的樣子，妙好的容色如同金山，安住在這最後一次受生的身中，永遠作人間的明月。
「有的人見到他經行的時候，具足無量的功德，正念與智慧都很善巧，如同大丈夫獅子般的步伐。
「有的人見到他紺青色的眼目，觀察著十方；有時現出微微的笑容，是為了隨順眾生的意欲。
「有的人見到他作獅子吼，那身相殊勝而無可比擬，示現最後一次受生，所說的話沒有一句不真實。
「有的人見到他出家，解脫了一切的繫縛，修習整治諸佛的行門，常常樂於觀照寂滅。
「有的人見到他坐在道場，覺知一切法，到達功德的彼岸；愚癡的暗昧與煩惱都窮盡了。
「有的人見到這位殊勝的丈夫，具足廣大的悲心，轉動微妙的法輪，度脫無量的眾生。
「有的人見到他作獅子吼，威嚴的光明最為殊特，超過一切世間，神通的力量無可比等。
「有的人見到他心地寂靜，如同世間的燈永遠熄滅一樣；卻又種種地示現神通——十力的境界能夠這樣。」
光過百世界，遍照東方千世界：佛非世間蘊界處
那時，光明越過一百個世界，遍照東方一千個世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，都見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「佛對於甚深的法，通達而無人能與他相等；眾生不能了解，所以他依著次第為眾生開示。
「我的自性從來不曾存在，我所擁有的一切也是空寂的；那麼諸位如來，又怎麼會有他的身呢。
「解脫而明行具足的人，數量無可計、無人能與同列；世間種種推度因由的量度，想要在他身上尋求過失，是求不到的。
「佛不是世間的蘊、界、處這些生死之法；用數目來計算的法不能構成他——所以稱他為人中的獅子。
「他的體性本來空寂，內與外都已解脫，離開一切的妄念——無可比等的法就是這樣。
「體性恆常不動，沒有我，也沒有來去；卻能夠喚醒世間，把無邊的眾生全都調伏。
「常常樂於觀照寂滅，是一相而沒有第二相；他的心不增也不減，卻示現無量的神力。
「他不造作眾生那樣的業報因緣之行，卻能夠了達而無所障礙——善逝之法就是這樣。
「種種不同的眾生，在十方流轉不停；如來對他們不起分別，而度脫這無邊的種類。
「諸佛是真金的顏色，並不實有卻遍在一切有之中；隨著眾生心中的愛樂，為他們宣說寂滅之法。」
光過千世界，遍照東方十千世界：如是業應作
那時，光明越過一千個世界，遍照東方一萬個世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，都見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「發起廣大的悲心，救護一切眾生，永遠超出人與天的群類——這樣的行業應當去作。
「心意常常信仰愛樂於佛，那個心不退轉，親近諸位如來——這樣的行業應當去作。
「志向愛樂佛的功德，那個心永遠不退，安住在清涼的智慧之中——這樣的行業應當去作。
「在一切的威儀之中，常常憶念佛的功德，日夜沒有片刻中斷——這樣的行業應當去作。
「觀察無邊的三世，學習那些佛的功德，常常沒有厭倦之心——這樣的行業應當去作。
「觀察自身的真實之相，一切都是寂滅的，離開我與無我這兩種執著——這樣的行業應當去作。
「平等觀察眾生的心，不生起種種分別，入於真實的境界——這樣的行業應當去作。
「能全部舉起無邊的世界，能普遍飲盡一切的海——這樣的神通智力，這樣的行業應當去作。
「思惟種種的國土，有色相的與非色相的差別，一切都能了知——這樣的行業應當去作。
「十方國土的微塵，一粒微塵算作一位佛，都能知道它們的數目——這樣的行業應當去作。」
光過十千世界，遍照東方百千世界：不以色相見如來
那時，光明越過一萬個世界，遍照東方十萬個世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，都見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「如果憑著威嚴的德相、色身與種族，來看待人中的調御師——這是病眼的顛倒見解，那樣的人不能了知最殊勝的法。
「如來的色身形貌與種種相好，一切世間都無法測量；就算用億那由他那麼多劫一同思量，他的色相與威德只會轉為更加無邊。
「如來並不以色相作為體性，而只是無相的寂滅之法；但身相與威儀又樣樣具足，世間隨著各自的愛樂都能見到。
「佛法微妙而難以量度，一切的言說都不能觸及；既不是和合而成的，也不是不和合的；體性寂滅而沒有種種相。
「佛身本來無生而超越了戲論，不是五蘊聚合的差別之法；得到自在之力的人才能有決定的見，他所行的無所畏懼而離開了言語之道。
「身與心都平等，內與外都解脫，永劫安住在正念之中，無所執著也無所繫縛。
「心意清淨而放出光明的人，所行之處沒有染著，智慧的眼目沒有照不到的地方，廣大地利益眾生。
「一個身化為無量的身，無量的身又合為一個身；了知種種世間，示現形相遍滿一切處。
「這個身沒有從什麼地方來，也沒有積聚成什麼；只因為眾生的分別，才見到佛有種種不同的身。
「是心在分別世間，而這個心本身無所有；如來了知這個法——這樣才是見到佛身。」
光過百千世界，遍照東方百萬世界：一多俱捨入佛功德
那時，光明越過十萬個世界，遍照東方一百萬個世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，都見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「如來最為自在，超出世間而無所依傍，具足一切的功德，度脫在種種有之中的眾生。
「沒有染著，也沒有執取；沒有想念，也沒有依止；體性不可量度，見到的人全都稱歎。
「光明周遍而清淨，塵勞的累縛全都洗滌乾淨，不動搖而離開有無兩邊——這就是如來的智慧。
「如果有人見到如來，身與心都離開分別，那麼對於一切法，都永遠脫出了種種疑惑滯礙。
「在一切世間之中，處處轉動法輪；其實沒有自性，也沒有什麼被轉動——這是導師的方便說法。
「對於法沒有疑惑，永遠斷絕種種戲論，不生起分別的心——這就是憶念佛的菩提。
「了知種種差別的法，卻不執著於言說，沒有所謂一與多——這就叫作隨順佛的教法。
「多之中沒有一的自性，一之中也沒有多；像這樣把兩邊都捨去，就能普遍入於佛的功德。
「眾生與國土，一切都是寂滅的；沒有依傍，也沒有分別——這樣就能入於佛的菩提。
「眾生與國土，說它們是一還是異都不可得；能這樣好好觀察，就叫作了知佛法的義理。」
光過百萬世界，遍照東方一億世界：此方便力
那時，光明越過一百萬個世界，遍照東方一億個世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，各自見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「智慧無可比等而法無邊際，超越種種有的大海而到達彼岸，壽命的量與光明都無可比擬——這是有此功德的人的方便之力。
「所有的佛法都能明白了達，常常觀照三世而不厭倦，雖然攀緣種種境界卻不起分別——這是難以思議的人的方便之力。
「樂於觀察眾生而沒有眾生實有生的想法，普遍見到諸趣而沒有實有趣的想法，恆常安住在禪定的寂靜之中而心無所繫——這是無礙智慧的方便之力。
「善巧地通達一切法，以正念勤修涅槃之道，樂於解脫而離開不平等——這是寂滅之人的方便之力。
「能夠勸人趣向佛的菩提，趣向如同法界那樣的一切智，善巧地教化眾生入於真諦——這是安住佛心的人的方便之力。
「佛所說的法都能隨順悟入，廣大的智慧沒有障礙，一切處所的行門都已經到達——這是自在修行的人的方便之力。
「恆常安住在涅槃之中如同虛空，隨著眾生的心而化現，沒有一處不周遍；這是依著無相而作為相——是到達那難以到達之處的人的方便之力。
「晝與夜、日與月，以及年與劫，世界從開始到終了的成壞之相，這樣憶念而全都了知——這是通達時節數量之智的方便之力。
「一切眾生有生有滅，有色的、非色的、有想的、非想的，所有的名字都能了知——這是安住難思境界的方便之力。
「過去、現在、未來三世，所有的言說都能了達，而又了知三世全然平等——這是無可比擬的理解的方便之力。」
光過一億世界，遍照東方十億世界：是其行
那時，光明越過一億個世界，遍照東方十億個世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，都見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「廣大的苦行全都修習，日夜精勤而沒有厭倦懈怠，已經度過了難度之處而作獅子吼，普遍教化眾生——這就是他的行。
「眾生在愛欲的大海中流轉，被無明的網覆蓋著，大為憂苦所逼迫；至為仁慈而勇猛的人把這些全都斷除，並且發誓也要讓眾生如此——這就是他的行。
「世間放縱逸樂而執著五欲，以不真實的分別而承受眾多的苦；奉行佛的教法而常常收攝其心，發誓度脫這樣的眾生——這就是他的行。
「眾生執著於我而墮入生死，尋求生死的邊際卻不可得；普遍承事如來而獲得妙法，為那些眾生宣說——這就是他的行。
「眾生沒有依怙而被病所纏縛，常常沉淪惡趣而生起三毒，如同大火猛焰恆常燒灼；以清淨之心度脫他們——這就是他的行。
「眾生迷惑而失去正道，常常行走在邪僻的小徑上，進入黑暗的屋宅；為他們大大地點燃正法之燈，永遠作他們的照明——這就是他的行。
「眾生在種種有的大海中漂流沉溺，憂患苦難沒有邊涯而無處可安；為他們建造廣大的法船，使他們全都得度——這就是他的行。
「眾生無知而不見根本，在迷惑癡狂的險難之中；佛哀憐他們而建起法的橋樑，用正念使他們登上——這就是他的行。
「見到眾生走在險道上，被老、病、死之苦常常逼迫；修習種種方便而沒有限量，發誓應當全部度脫——這就是他的行。
「聽聞法而信解沒有疑惑，了達自性空寂而不驚不怖，隨著形類進入六道遍及十方，普遍教化群迷——這就是他的行。」
光過十億世界，遍照盡法界虛空界：佛遍虛空亦如是
那時，光明越過十億個世界，遍照東方一百億個世界、一千億個世界、十萬億個世界、那由他億個世界、百那由他億個世界、千那由他億個世界、百千那由他億個世界，像這樣無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說，窮盡法界、虛空界所有的世界；南方、西方、北方，以及四維與上方、下方，也都是這樣。那每一個世界之中，都有百億閻浮提，乃至有百億色究竟天；其中所有的一切，全都明白顯現出來。那每一個閻浮提之中，都見到如來坐在蓮華藏師子座上，有十佛剎微塵數的菩薩共同圍繞著。全都是因為佛的神力的緣故，十方各有一位大菩薩，每一位各與十佛剎微塵數的諸位菩薩一同，前來佛的處所。那些大菩薩，就是文殊師利等十位；所從來的國土，就是金色世界等十個；本來所承事的佛，就是不動智如來等十位。
那時，一切處的文殊師利菩薩，各自在自己所在的佛的處所，同時發出聲音，說了這樣的偈頌：
「一念之間普遍觀照無量的劫數，沒有過去、沒有到來，也沒有停住；這樣了知三世之事，超越種種方便而成就十力。
「十方之中無可比擬的美好名稱，永遠離開種種災難而常常歡喜，普遍到達一切的國土之中，廣泛地為眾生宣揚這樣的法。
「為了利益眾生而供養佛，隨他的心意而獲得相似的果報，對於一切法都能隨順了知，遍在十方之中示現神力。
「從最初供養佛起，心意柔和忍辱，入於深深的禪定觀察法的自性，普遍勸導眾生發起道心——用這個方法迅速成就無上的果。
「在十方求法而心情沒有差別，為了修習功德使它圓滿具足，有與無這兩種相全都滅除——這樣的人對於佛才算是真正的見。
「普遍前往十方的諸國土，廣泛宣說妙法而興起義利，安住在真實際中而不動搖——這樣的人的功德等同於佛。
「如來所轉動的微妙法輪，一切都是菩提的支分；如果能夠聽聞之後悟入法性——這樣的人常常見佛。
「不見十力空如幻，雖然看見卻等於沒有看見，如同瞎子在看；以分別心取相的人是見不到佛的，畢竟離開執著才能夠見。
「眾生隨著各自的業而種種差別，十方的內與外難以完全見盡；佛身無礙而遍滿十方，也同樣是不可能完全見盡的。
「譬如虛空之中有無量的佛剎，沒有來也沒有去而遍滿十方，生起、形成、壞滅都無所依傍；佛周遍虛空也是這樣。」
The Light Shines upon This Three-Thousandfold Great-Thousand World-System: The World-Honored One Releases Light, and Ten Great Bodhisattvas of the Ten Directions Come and Gather
At that time the World-Honored One released a hundred koṭis of rays of light from the wheel-marks beneath his two feet, illuminating, within this three-thousandfold great-thousand world-system, a hundred koṭis of Jambudvīpas (the continent to the south), a hundred koṭis of Pūrvavidehas (the continent to the east), a hundred koṭis of Godānīyas (the continent to the west), a hundred koṭis of Uttarakurus (the continent to the north), a hundred koṭis of great seas, a hundred koṭis of encircling mountains, a hundred koṭis of events of a bodhisattva's taking birth, a hundred koṭis of events of a bodhisattva's going forth from the household, a hundred koṭis of events of a tathāgata's accomplishing right awakening, a hundred koṭis of events of a tathāgata's turning the wheel of the Dharma, a hundred koṭis of events of a tathāgata's entering nirvāṇa, a hundred koṭis of Sumerus, kings of mountains, a hundred koṭis of Heavens of the Multitudes of the Four Heavenly Kings, a hundred koṭis of Heavens of the Thirty-Three, a hundred koṭis of Yāma Heavens, a hundred koṭis of Tuṣita Heavens, a hundred koṭis of Heavens of Delight in Emanations, a hundred koṭis of Heavens of Free Enjoyment of Others' Emanations, a hundred koṭis of Heavens of the Multitudes of Brahmā, a hundred koṭis of Heavens of Radiant Sound, a hundred koṭis of Heavens of Universal Purity, a hundred koṭis of Heavens of Vast Fruit, a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly.
Just as it is here — one sees the Buddha, the World-Honored One, seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together — so within those hundred koṭis of Jambudvīpas a hundred koṭis of tathāgatas were seated in just the same way. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Their names were these: the bodhisattva Mañjuśrī, the bodhisattva Foremost in Awakening, the bodhisattva Foremost in Wealth, the bodhisattva Foremost in Jewels, the bodhisattva Foremost in Virtue, the bodhisattva Foremost in Vision, the bodhisattva Foremost in Diligence, the bodhisattva Foremost in Dharma, the bodhisattva Foremost in Wisdom, the bodhisattva Foremost in Worthiness.
The lands from which these bodhisattvas came were these: the world Golden Color, the world Wondrous Color, the world Lotus Color, the world Campaka-Flower Color, the world Utpala-Flower Color, the world Golden Color, the world Jewel Color, the world Adamantine Color, the world Crystal Color, the world Equal Color. Each of these bodhisattvas had purely cultivated the holy life in the place of a buddha, and the buddhas on whom they relied were these: the Buddha Unmoving Wisdom, the Buddha Unobstructed Wisdom, the Buddha Liberation Wisdom, the Buddha Deportment Wisdom, the Buddha Bright-Mark Wisdom, the Buddha Ultimate Wisdom, the Buddha Most Excellent Wisdom, the Buddha Sovereign Wisdom, the Buddha Brahmā Wisdom, the Buddha Contemplating Wisdom.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“If someone sees the one who is rightly awakened, and sees only that he is liberated and has departed from the outflows (the seeping away that the afflictions are), and sees only that he clings to nothing in any world — such seeing is still not the eye of the realized path.
“If someone knows that the substance and the marks of the Tathāgata are alike without anything at all, and by cultivating in this way arrives at clear penetration, that person will quickly become a buddha.
“One who can see this world and whose mind does not waver, and who toward the body of the Buddha likewise does not waver — such a one will become an excellent knower.
“If, toward the Buddha and toward the Dharma, the mind understands the two to be equal, and the thought that divides them into two sides no longer comes before one — such a one will step into a station hard to fathom.
“If one sees the Buddha and one's own self as equal and abides at rest therein, with nothing dwelt in and nothing entered — such a one will become a person rarely met with in the world.
“Form and feeling have no number that can be reckoned, and perception, formations, and consciousness are likewise; if one can know them so, one will become a Great Muni (a sage of the great silence).
“Views of the world and views beyond the world — all of them he can pass beyond, and yet he can skillfully know the dharmas; such a one will accomplish a vast radiance.
“If toward omniscience one gives rise to the mind that dedicates and directs, and sees also that this mind which gives rise is from the first without any arising — such a one will obtain a vast renown.
“Sentient beings from the first have no birth, nor have they any perishing; if one obtains a wisdom such as this, one will accomplish the unsurpassed path.
“Within one he understands the measureless, and within the measureless he understands one; understanding that these two arise from one another — such a one will accomplish fearlessness.”
The Light Passes beyond This World and Shines Everywhere upon Ten Buddha-Lands to the East: Such Is the Dharma of the Buddhas
At that time the light passed beyond this world and shone everywhere upon ten buddha-lands to the east; and to the south, to the west, to the north, and in the four intermediate directions (southeast, southwest, northeast, northwest) and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Just as it is here — one sees the Buddha, the World-Honored One, seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together — so within each and every one of those worlds there were a hundred koṭis of Jambudvīpas and a hundred koṭis of tathāgatas, seated in just the same way. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“Sentient beings are without wisdom, wounded and poisoned by that thorn which is craving; for their sake he seeks awakening — such is the Dharma of the buddhas.
“Seeing all dharmas everywhere, he can let go of both sides, existence and nonexistence; his work of the path accomplished, he never turns back, and he turns this wheel of the Dharma that has no equal.
“Through kalpas inconceivably long he vigorously cultivates every gate of practice, and it is in order to deliver sentient beings — this is the power of the Great Seer (the Buddha).
“The Guiding Master has subdued the hosts of Māra, valiant and strong, whom none can overcome; within the light he sets forth the subtle meaning — it is by reason of compassion that he does so.
“With his mind of wisdom he breaks through the obstructions that the afflictions are, and in a single thought he sees everything — this is the spiritual power of the Buddha.
“Striking the drum of the right Dharma, he rouses and wakes the buddha-lands of the ten directions and makes them all turn toward awakening — the power of sovereign freedom can do this.
“Without destroying the boundless realms, he can roam through koṭis of buddha-lands; toward all things that exist he clings to nothing — such sovereign freedom is like a buddha's.
“The buddhas are like empty space, ultimate and constantly pure; to call them to mind is to give rise to joy — the vows of such persons will all be fulfilled.
“Within each and every hell he passes through measureless kalpas; and it is for the sake of delivering sentient beings that he can bear suffering such as this.
“Not begrudging his own body and life, he constantly guards the Dharma of the buddhas; without the clinging to a self, his mind is harmonious and pliant — thus can one obtain the path of the Tathāgata.”
The Light Passes beyond Ten Worlds and Shines Everywhere upon a Hundred Worlds to the East: Some See the Eight Aspects Displayed (Chengguan's Outline)
At that time the light passed beyond ten worlds and shone everywhere upon a hundred worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“The Buddha has fully understood that dharmas are like a conjuring, penetrating them without obstruction; his mind is pure and has departed from every clinging, and therefore he can tame the multitudes of beings.
“Some see the manner of his first birth, his wondrous color like a mountain of gold, abiding in this body of the last birth, forever the bright moon among human beings.
“Some see him at the time of his walking meditation, complete in measureless merit, right mindfulness and wisdom both of them skillful, with the lion's stride of a great man.
“Some see his deep blue eyes contemplating the ten directions; at times he shows a slight smile, and it is in order to accord with the wishes of sentient beings.
“Some see him give the lion's roar, his bodily marks excellent and beyond compare, displaying the last of his births, with not one word that he speaks that is not true.
“Some see him go forth from the household, liberated from every bond, cultivating and ordering the practices of the buddhas, constantly delighting to contemplate quiescence.
“Some see him seated at the site of awakening, awake to all dharmas, arrived at the far shore of merit; the darkness of folly and the afflictions are alike exhausted.
“Some see this excellent man, complete in the vast mind of compassion, turning the subtle wheel of the Dharma and delivering measureless sentient beings.
“Some see him give the lion's roar, his majestic light most singular, surpassing every world, the power of his supernormal penetrations without equal.
“Some see his mind at rest and still, as when a lamp of the world is forever extinguished; and yet in every manner he displays supernormal penetrations — the realm of the ten powers can be thus.”
The Light Passes beyond a Hundred Worlds and Shines Everywhere upon a Thousand Worlds to the East: The Buddha Is Not the Aggregates, Elements, and Bases of the World
At that time the light passed beyond a hundred worlds and shone everywhere upon a thousand worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“Toward the profound Dharma the Buddha is penetrating, and none can be his equal; sentient beings cannot understand it, and so he reveals and expounds it for them in due order.
“The self's own nature has never once existed, and all that is mine is likewise empty and still; how then should the tathāgatas come to have a body of their own?
“He who is liberated and complete in knowledge and conduct is beyond reckoning in number and has none to stand beside him; the world's various measurings that infer from causes, wishing to seek out a fault in him, cannot find one.
“The Buddha is not the aggregates, the elements, and the bases, those dharmas of birth-and-death that belong to the world; dharmas reckoned by number cannot constitute him — and therefore he is called the lion among men.
“His own nature is from the first empty and still, inwardly and outwardly he is liberated, and he has departed from every deluded thought — the Dharma that has no equal is just so.
“His nature is constantly unmoving, without a self and without coming or going; and yet he can wake the world and tame boundless sentient beings, all of them.
“Constantly he delights to contemplate quiescence: it is one mark and there is no second; his mind neither increases nor decreases, and yet he displays measureless spiritual power.
“He does not perform those practices of karmic recompense and causal conditions that sentient beings perform, and yet he can fully understand them without obstruction — the Dharma of the Well-Gone is just so.
“Sentient beings of every kind turn and turn without ceasing in the ten directions; the Tathāgata gives rise to no discrimination toward them, and yet delivers these boundless kinds.
“The buddhas are of the color of true gold; they are not really existent, and yet they are everywhere within all that exists; and according to what the minds of sentient beings delight in, they expound for them the Dharma of quiescence.”
The Light Passes beyond a Thousand Worlds and Shines Everywhere upon Ten Thousand Worlds to the East: Deeds Such as These Are to Be Done
At that time the light passed beyond a thousand worlds and shone everywhere upon ten thousand worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“Give rise to the vast mind of compassion, rescue and protect all sentient beings, and forever come out beyond the throngs of humans and gods — deeds such as these are to be done.
“Let the mind constantly believe in and delight in the Buddha, let that mind not turn back, and draw near to the tathāgatas — deeds such as these are to be done.
“Aspire to and delight in the merit of the Buddha, let that mind never retreat, and abide within a cool and clear wisdom — deeds such as these are to be done.
“Within all the deportments, constantly call to mind the merit of the Buddha, with never a moment's break by day or by night — deeds such as these are to be done.
“Contemplate the boundless three times, learn the merit of those buddhas, and constantly be without a mind of weariness — deeds such as these are to be done.
“Contemplate the true mark of one's own body, that all of it is quiescent, and depart from the two clingings, to a self and to no-self — deeds such as these are to be done.
“Contemplate the minds of sentient beings equally, give rise to no discriminations, and enter the realm of the real — deeds such as these are to be done.
“To be able to lift up boundless worlds entire, to be able to drink dry all the seas everywhere — such power of supernormal penetration and wisdom: deeds such as these are to be done.
“Ponder the lands of every kind, the difference between those with the marks of form and those without, and be able to know them all — deeds such as these are to be done.
“The dust-motes of the lands of the ten directions, reckoning one dust-mote as one buddha, and being able to know their number — deeds such as these are to be done.”
The Light Passes beyond Ten Thousand Worlds and Shines Everywhere upon a Hundred Thousand Worlds to the East: The Tathāgata Is Not Seen by Marks of Form
At that time the light passed beyond ten thousand worlds and shone everywhere upon a hundred thousand worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“If by majestic marks of virtue, by the body of form, and by clan one regards the Tamer among men — this is the topsy-turvy view of a diseased eye, and such a one cannot know the most excellent Dharma.
“The Tathāgata's form and figure and all his marks and signs no world at all can measure; though one should ponder together for koṭis of nayutas of kalpas, his form and majestic virtue would only turn the more boundless.
“The Tathāgata does not take marks of form for his nature, but is only the markless Dharma of quiescence; yet his bodily marks and deportments are complete in every particular, and the world, each according to what it delights in, is able to see them.
“The Buddha's Dharma is subtle and hard to measure, and no speech whatever can touch it; it is neither something made by combining nor something not combined; its nature is quiescent and without any marks.
“The Buddha's body is from the first unborn and has passed beyond frivolous talk; it is not the differentiated dharma of a heap of five aggregates; one who has obtained the power of sovereign freedom alone can have a settled seeing, and what he practices is fearless and has departed from the way of words.
“Body and mind are alike equal, and inwardly and outwardly there is liberation; through eternal kalpas he abides in right mindfulness, with nothing clung to and nothing that binds.
“One whose mind is pure and gives out light is unstained wherever he goes; there is no place his eye of wisdom does not reach, and vastly he benefits sentient beings.
“One body becomes measureless bodies, and measureless bodies become one body again; knowing the worlds of every kind, he displays his form filling every place.
“This body has come from nowhere at all, nor has it been heaped up into anything; it is only because of the discriminating of sentient beings that the Buddha is seen to have bodies of every kind.
“It is the mind that discriminates the world, and this mind is itself without anything at all; the Tathāgata knows this Dharma — and it is thus that one sees the Buddha's body.”
The Light Passes beyond a Hundred Thousand Worlds and Shines Everywhere upon a Million Worlds to the East: Letting Go of Both One and Many, One Enters the Merit of the Buddha
At that time the light passed beyond a hundred thousand worlds and shone everywhere upon a million worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“The Tathāgata is most sovereignly free, come out beyond the world and leaning upon nothing, complete in every merit, delivering the sentient beings that are within all the states of existence.
“No staining and no grasping; no thinking and no dependence; his nature cannot be measured, and all who see him praise him.
“His light is everywhere and pure, the encumbering bonds of dust and toil are washed wholly clean, and unwavering he has departed from both sides, existence and nonexistence — this is the wisdom of the Tathāgata.
“If someone sees the Tathāgata with body and mind alike departed from discrimination, then as to all dharmas he has forever come out from every doubt and hindrance.
“Within all the worlds, everywhere he turns the wheel of the Dharma; yet in truth there is no own-nature and there is nothing turned — this is the Guiding Master's expounding by skillful means.
“Toward the Dharma there is no doubt, all frivolous talk is forever cut off, and no discriminating mind arises — this is to call to mind the awakening of the Buddha.
“To know the dharmas in all their differences and yet not cling to speech, so that there is neither one nor many — this is called according with the teaching of the Buddha.
“Within the many there is no own-nature of one, and within one there is no many; letting go of both in this way, one enters everywhere into the merit of the Buddha.
“Sentient beings and the lands are all of them quiescent; with nothing leaned upon and no discrimination — thus can one enter the awakening of the Buddha.
“Sentient beings and the lands: to say that they are one or that they are different is in neither case attainable; to be able to contemplate this well is called knowing the meaning of the Buddha's Dharma.”
The Light Passes beyond a Million Worlds and Shines Everywhere upon a Koṭi of Worlds to the East: This Is the Power of Skillful Means
At that time the light passed beyond a million worlds and shone everywhere upon a koṭi of worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen, each severally, seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“His wisdom is without equal and the Dharma is without bound; he passes beyond the sea of all existence and arrives at the far shore; the measure of his life-span and his light are alike beyond compare — this is the power of skillful means of one who has this merit.
“All the Dharma of the buddhas he can clearly and fully understand; constantly he contemplates the three times without weariness; and though he takes objects as his conditions, he gives rise to no discrimination — this is the power of skillful means of one who is beyond conceiving.
“He delights to contemplate sentient beings, yet has no notion that a being really is born; he sees the destinies everywhere, yet has no notion that a destiny really is; constantly he abides in the stillness of meditative concentration, and his mind is bound to nothing — this is the power of skillful means of an unobstructed wisdom.
“Skillfully he penetrates all dharmas; with right mindfulness he diligently cultivates the path of nirvāṇa; he delights in liberation and departs from what is unequal — this is the power of skillful means of one who is quiescent.
“He is able to urge others toward the awakening of the Buddha, toward the omniscience that is like the Dharma realm, and skillfully to teach and transform sentient beings so that they enter the true truth — this is the power of skillful means of one who abides in the mind of a buddha.
“Whatever Dharma the Buddha expounds he can accord with and enter; his vast wisdom is without obstruction; and every gate of practice in every place he has already reached — this is the power of skillful means of one who cultivates in sovereign freedom.
“Constantly he abides in nirvāṇa as in empty space, and manifests transformations according to the minds of sentient beings, with no place he does not reach; this is to take the markless as a mark — the power of skillful means of one who has arrived where it is hard to arrive.
“Day and night, sun and moon, and years and kalpas, and the marks of formation and destruction of a world from its beginning to its end — thus he calls them to mind and knows them all — this is the power of skillful means of the wisdom that penetrates the numbering of times and seasons.
“All sentient beings have birth and have cessation, those with form and those without form, those with perception and those without perception, and all their names he can know — this is the power of skillful means of one who abides in a realm hard to conceive.
“The three times, past, present, and future, and all their speech he can fully understand, and he knows further that the three times are wholly equal — this is the power of skillful means of an understanding beyond compare.”
The Light Passes beyond a Koṭi of Worlds and Shines Everywhere upon Ten Koṭis of Worlds to the East: This Is His Practice
At that time the light passed beyond a koṭi of worlds and shone everywhere upon ten koṭis of worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“Vast austerities he cultivates one and all, diligent day and night without weariness or sloth; having crossed already where it is hard to cross, he gives the lion's roar and teaches and transforms sentient beings everywhere — this is his practice.
“Sentient beings turn and turn in the sea of craving, covered over by the net of ignorance, greatly pressed by grief and suffering; the most benevolent and valiant one has cut all of this off, and vows that sentient beings too shall do so — this is his practice.
“The world gives itself to license and clings to the five desires, and by unreal discrimination undergoes manifold suffering; upholding the Buddha's teaching, he constantly gathers in his mind, and vows to deliver sentient beings such as these — this is his practice.
“Sentient beings cling to a self and fall into birth-and-death, and though they seek the limit of birth-and-death it cannot be found; serving the tathāgatas everywhere, he obtains the wondrous Dharma and expounds it for those beings — this is his practice.
“Sentient beings have nothing to rely upon and are bound about by sickness, constantly sinking into the evil destinies and giving rise to the three poisons, which burn constantly as a great fire's fierce blaze; with a purified mind he delivers them — this is his practice.
“Sentient beings are deluded and have lost the right path, constantly walking upon crooked bypaths and entering a house of darkness; for them he greatly kindles the lamp of the right Dharma and is forever their illumination — this is his practice.
“Sentient beings drift and sink in the sea of all existence, their griefs and hardships without shore and with no place to rest; for them he builds the vast ship of the Dharma and causes them all to be ferried across — this is his practice.
“Sentient beings are without knowledge and do not see the root, and are amid the perils of delusion and mad folly; the Buddha pities them and raises up the bridge of the Dharma, and by right mindfulness causes them to mount it — this is his practice.
“Seeing sentient beings walking upon a perilous road, constantly pressed by the suffering of old age, sickness, and death, he cultivates skillful means of every kind without limit and vows that he shall deliver them all — this is his practice.
“Hearing the Dharma, he believes and understands and has no doubt; fully understanding that own-nature is empty and still, he is neither startled nor afraid; following the kinds of forms he enters the six destinies throughout the ten directions and teaches and transforms the throngs of the deluded everywhere — this is his practice.”
The Light Passes beyond Ten Koṭis of Worlds and Shines Everywhere to the End of the Dharma Realm and of the Realm of Empty Space: The Buddha Pervades Empty Space in Just This Way
At that time the light passed beyond ten koṭis of worlds and shone everywhere upon a hundred koṭis of worlds to the east, a thousand koṭis of worlds, a hundred thousand koṭis of worlds, nayutas of koṭis of worlds, a hundred nayutas of koṭis of worlds, a thousand nayutas of koṭis of worlds, a hundred thousand nayutas of koṭis of worlds, and, in this manner, worlds numberless, measureless, boundless, matchless, uncountable, unnameable, unthinkable, unweighable, unspeakable, all the worlds to the end of the Dharma realm and of the realm of empty space; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.
At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:
“In a single thought he contemplates measureless kalpas everywhere, with no going, no coming, and no abiding; thus he knows the affairs of the three times, and passing beyond all skillful means he accomplishes the ten powers.
“Throughout the ten directions his fair renown is beyond compare; forever departed from all calamities, he is constantly joyful; he arrives everywhere within all the lands, and broadly for sentient beings he proclaims a Dharma such as this.
“For the benefit of sentient beings he makes offerings to the buddhas, and according to his intention obtains a corresponding fruit; toward all dharmas he is able to accord and to know, and throughout the ten directions he displays spiritual power.
“From his first offering to the buddhas his mind has been gentle and forbearing; he enters deep meditative concentration and contemplates the nature of dharmas; everywhere he urges sentient beings to give rise to the mind of the path — and by this he swiftly accomplishes the unsurpassed fruit.
“He seeks the Dharma in the ten directions with a disposition that makes no distinction; he cultivates merit in order that it be perfectly complete; and the two marks, existence and nonexistence, are wholly extinguished — such a one, where the Buddha is concerned, truly sees.
“Everywhere he goes to the lands of the ten directions, broadly expounding the wondrous Dharma and raising up benefit and profit, abiding in the true limit and not wavering — the merit of such a one is equal to a buddha's.
“The subtle wheel of the Dharma that the Tathāgata turns is in every part a limb of awakening; if one is able, having heard it, to awaken and enter the nature of dharmas — such a one constantly sees the Buddha.
“Not seeing that the ten powers are empty, like a conjuring, then though one looks it is as not looking, as when a blind man looks; one who grasps at marks with a discriminating mind does not see the Buddha, and only by departing from clinging altogether is one able to see.
“Sentient beings differ in every way according to their own deeds, and the inward and the outward of the ten directions are hard to see through to the end; the Buddha's body is unobstructed and fills the ten directions everywhere, and it likewise cannot be seen through to the end.
“Just as within empty space there are measureless buddha-lands, which come not and go not and yet fill the ten directions everywhere, and whose arising, forming, and perishing lean upon nothing at all — so too does the Buddha pervade empty space.”
佛放了光，卻一句話也沒說
一部經裡有一品，主角放光而不說法，說法的是弟子——讀者第一個反應多半是：那佛在做什麼？這一品從頭到尾，世尊只做了一件事，就是從兩足下的輪相放出百億光明；此後十番光照遞增，十段偈頌全由文殊師利說出，佛未親口說一字。
要看懂這個安排，得先看它擺在哪裡。澄觀判此品的來意列了十義，第一義是「一為答前所依果問故」，第二義說它是廣開前面〈如來名號品〉之所總標，第三義更直接：「三者即說十信之體性故」。法藏於六十本判得更好記：前二品明佛的身業與語業，這一品明意業——「一前明身語，今明意業，故來也」。李通玄同繫此意，說〈如來名號品〉舉佛的身與名號遍周、〈四聖諦品〉明佛口業說法遍周，此品則放光覺悟信心之人。
所以佛不說話不是缺席，是這一品所要顯的正是意業之遍。名可以稱、諦可以說，唯獨「遍」這件事說不出來，得照給人看。排一個誤讀：不要把放光當成神異的排場。澄觀說得明白，前二品文殊說法本來「不俟光照」，到這一品要辨的是百億剎乃至遍法界同時而說，所以「須光以顯，示其所來」——光是為了讓「遍」成為可見之事。落到讀法上：這一品的每一段，都該當作一次『你看見了嗎』的追問來讀。
「光明」是體，「覺」是用：品名裡的兩重
品名四個字，古德分了兩層來讀。澄觀先開後合。開的時候說：「光明體也。覺者，用也。」——光明是體，覺是用。這兩者又各分為二：「謂光有身智二光，覺有覺知覺悟。」佛放的是身光，照的是事法界，令菩薩覺知見事無礙；文殊演的是智光，雙照事與理，令大眾覺悟法的性與相。這一分，正好把全品的體例切開了：長行是身光照事，偈頌是智光照理。
合的時候呢？澄觀說：「身智無二，唯一無礙光故。」身光與智光其實不是兩道光；他引《涅槃經》瑠璃光菩薩處之語為證：「光明者名為智慧，知悟不殊。」法藏在六十本那邊判法完全一致，並引《涅槃經》「是光無相，非青見青也」——這光不是青色的東西被看見，它本身無相。
智儼分得最細，四個字一字一義：「如來即化主，光者智體，明者用，覺者開曉於緣耳。」李通玄則不從能照說，從所被之機說：「以光所照覺悟信心令修行故，以是因緣，名〈光明覺品〉。」四家的落點不同，卻沒有一家把「光明」讀成物理的光。排誤：讀這一品若一路想著亮度與範圍，就把體用兩層都丟了。落地處在澄觀的宗趣一句——「以身智二光無礙覺悟為宗，令物生信為趣」：這一品最後要成的不是見聞的奇特，是信。
十番光照，是放了十次光嗎
經文十段，光明一段比一段遠：此世界、十世界、百、千、十千、百千、百萬、一億、十億，末段直到盡法界虛空界。讀到第三段，人自然會問：佛是一次一次地放嗎？
澄觀把三種可能的讀法一併排掉了：「然非多度放光，亦非一度放光次第照於多節，唯一放光同時頓照盡空世界。」不是放了很多次，也不是放一次而依序照過去——是一放而頓照。那經文為什麼有先後？他答：「但為言不並，彰說有前後，隨機心現節節各見」語言不能同時說出一切，所以說有次第；至於眾生那邊，是隨各人之機而節節各見。他用了一個極好的比喻收尾：「在佛文殊節節皆遍，如月普照百川各見。」月只有一個，百川各見一月——不是月分身，是水各自受。
還有一層更要緊。澄觀說：「若據實義，應有等法界無盡之節，節節有偈」十不是實數，是就現存的經文說的；他甚至點出現文「約其現文且有二十六節，前九別名、後十七同辨，即為十段」——二十六節之文而科為十段，可見「十」是科的取數，非事之定量。排誤：不要去數光跑了幾趟。落地處：讀者每讀一段，該問的不是『又遠了多少』，而是『我這一段見到的，是不是還是同一件事』。
說偈的為什麼是文殊
十段偈頌的說者，經文逐段標得一字不改：「爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言」。要注意兩件事：一是說者不是佛，二是說者冠了「一切處」三字。
「一切處」怎麼講？澄觀申三義。其一約當節：「如初節中，百億佛前有百億文殊為一切也。」所以經文才逐段說「各於佛所」——各說各那一節的偈。其二約來去：「一文殊從一處東來，即從一切處東來。至一法會，即至一切法會故。」其三約表法：「文殊乃是不動智之妙用，觸境斯了。」
為什麼是文殊而不是別人？智儼答得極簡：「第五偈頌文言出文殊，意表餘十菩薩。所以文殊說者，示法從慧出故。」李通玄自設問答，答得更長：「為明文殊是十方諸佛妙慧，善簡擇正邪。正邪既定，方以行修行，即名普賢行也。」他還順帶答了另一個難：五位法門中菩薩都要入定才說，這一品何以不入定？答曰：「信是凡夫生滅心，信未入證，故無定也。」——這是李通玄以十信位讀此品的判法，古有此說，誌之。
排誤：說者不是佛，並不表示這些偈的分量輕。澄觀判「十段之中，文各有二」，長行是佛的身光現事、偈頌是文殊的智光說理——二者是一件事的兩面，不是主與副。落地處：讀後面十段時，每一段都要同時讀兩層——長行給你看見了什麼，偈頌告訴你該怎麼看。
段一 光照此三千大千世界：見到了，還不算見
第一段長行寫的是最近的一圈：百億閻浮提、弗婆提、瞿耶尼、欝單越四洲，百億大海與輪圍山，百億菩薩受生、出家，百億如來成正覺、轉法輪、入涅槃，再上到須彌山王與諸天，直至色究竟天。澄觀於此逐名作釋——閻浮提「新云贍部」，弗婆提「此云勝身，身勝餘洲故」，欝單越「此云勝生，以定壽千歲，衣食自然故」；至於「百億」之數，他說是黃帝算法三等中的中等數，「從千已上百百變之，則有百億」。這一長串的用意不在博物，在把『一個世界』的全幅攤開給人看：從地到天、從生到滅，一樣不漏，全在一光之中。長行後半更關鍵：見佛坐蓮華藏師子座，十方十位大菩薩各與眷屬來集，列名、列國、列所事之佛各十。澄觀提醒這不是十個各別的法會：「先現本會，此是一會遍一切處，非是多處各別有會。」
十偈接著把這一切翻轉一次。第一偈「若有見正覺，解脫離諸漏，不著一切世，彼非證道眼」——先問：見到佛解脫無漏、不著世間，這不是很好嗎？偈說這還「非證道眼」，因為你所見的仍是一個『有解脫可得』的對象。第二偈補上正面：「若有知如來，體相無所有」，體與相都無所有，這樣修習明了的人「疾作佛」。第三偈把功夫落到心上：見世界而「其心不搖動」，見佛身也同樣不搖動。第四偈更進：於佛與法「其心了平等」，而且「二念不現前」——不是想著平等，是連分作兩邊的念都不起。第五偈說見佛與見自身平等安住而「無住無所入」，連能入的姿態也放掉。第六偈轉到五蘊：「色受無有數，想行識亦然」——不是說五蘊多得數不清，是說它們本無定數可執。第七偈說世間與出世間兩種見「一切皆超越」，卻仍「善知法」，可見超越不是不管。第八偈最細：發迴向心是好的，但要同時「見心無所生」，否則迴向本身又成一個所執。第九偈把眼光放到眾生：「眾生無有生，亦復無有壞」。第十偈收於相入：「一中解無量，無量中解一，了彼互生起」。
排一個大誤：這十偈不是在否定「見佛」，是在拆掉「見」裡面的那個能所。落地處在第三偈——一個人心若隨境搖動，他所見的佛也隨之搖動；心不搖，才有資格談見。
段二 光過此世界遍照東方十佛國土：諸佛法如是
第二段長行，光明第一次越出本界，遍照東方十個佛國土，四維上下亦然；來集之眾與所事之佛則以「文殊師利等」「金色世界等」「不動智如來等」略舉。經文自此定下十段的敘事定格。這一段的十偈，主題整個換了：前一段說怎麼見佛，這一段說佛為什麼這樣做。
第一偈「眾生無智慧，愛刺所傷毒，為彼求菩提，諸佛法如是」——澄觀釋此偈的上半說：「謂無明造業，愛能潤業，故生死無窮，如泥中刺不覺其傷」刺在泥裡，人踩上去不覺得傷，這是愛欲最險之處。第二偈說佛「二邊皆捨離」而後「轉此無等輪」——捨二邊不是中立，是法輪得以轉的前提。第三偈「不可思議劫，精進修諸行」，把成佛從神蹟拉回長劫的作業。第四偈說降魔「勇健無能勝」，末句卻歸到「慈悲故如是」——力量的來歷是悲，不是強。第五偈說「以彼智慧心，破諸煩惱障，一念見一切」，破障與遍見是同一件事。第六偈「擊于正法鼓，覺寤十方剎」，用的是喚醒的意象，不是說服。第七偈「不壞無邊境，而遊諸億剎」——遊遍而不壞境，這是自在的定義。第八偈說諸佛「如虛空，究竟常清淨」，而憶念者「彼諸願具足」，把佛的清淨與行者的願接起來。第九偈最重：「一一地獄中，經於無量劫，為度眾生故，而能忍是苦。」第十偈收在自己身上：「不惜於身命，常護諸佛法，無我心調柔」——調柔的根是無我，不是修養。
排誤：這一段容易讀成讚歎詞。它其實是因果句——每一偈的末句都在指認『這是什麼力』：大仙力、佛神力、自在力。落地處在第一偈：若不先承認自己是被愛刺所傷而不覺的人，後面九偈都與你無關。
段三 光過十世界遍照東方百世界：或見初生，或見涅槃
第三段長行的格式與前段同，光明由十世界推至百世界。這一段的十偈極特別：除首偈外，九偈都以「或見」「或有見」起頭——同一位佛，眾生所見各各不同。澄觀判此段為八相菩提，其釋段一長行現八相處云：「文有五相，受生含三。佛成道後始放光明。却現初生及後涅槃者，約微細門融三世故。」佛已成道之後，光中卻現出初生與涅槃，這是三世相融之故。
第一偈是總綱：「佛了法如幻，通達無障礙，心淨離眾著，調伏諸群生」——先立能現之本，是了達如幻。第二偈見初生，「妙色如金山」「永作人中月」，兩個譬喻一寫尊貴、一寫清涼。第三偈見經行，「念慧皆善巧，丈夫師子步」——行住之間即是功德。第四偈見「紺青目」而「有時現戲笑」，末句點破：「為順眾生欲」，連微笑都是應機。第五偈見師子吼，重點在末句「所說無非實」。第六偈見出家，「解脫一切縛」而「常樂觀寂滅」。第七偈見坐道場成正覺，「到功德彼岸」與「癡暗煩惱盡」一福一智並舉。第八偈見轉法輪，前提是「具足大悲心」。第九偈再見師子吼，此番重在「威光最殊特」與「神通力無等」——與第五偈同名而異義，一約說法之實、一約威神之勝。第十偈見涅槃：「或見心寂靜，如世燈永滅」，卻緊接「種種現神通」——燈滅而用不絕。
排誤：不要把這十種「或見」讀成佛有十個階段。它們是同時的、被不同的機所見的。落地處：你此刻見到的是哪一相，說明的不是佛，是你。
段四 光過百世界遍照東方千世界：佛不是可被計算的東西
第四段光明推至千世界。這一段十偈的主題最為峻拔——佛不落在任何可計量的範疇裡。
第一偈立場：「佛於甚深法，通達無與等」，而眾生不能了，所以「次第為開示」——甚深而仍肯次第，是慈悲。第二偈直接下刀：「我性未曾有，我所亦空寂，云何諸如來，而得有其身。」第三偈說「世間諸因量，求過不可得」；澄觀於此點出所破為何：「因明立量，依世俗分別定有定無，故曰世間。」——用世俗的定有定無去量佛，本來就量不到。第四偈把範疇一一排掉：「佛非世間蘊，界處生死法，數法不能成」，蘊、界、處這些數法構不成佛。第五偈說「其性本空寂，內外俱解脫」。第六偈是全段的樞紐：「體性常不動，無我無來去，而能寤世間」——不動而能喚醒，這是體與用不相礙。第七偈「常樂觀寂滅，一相無有二，其心不增減」，卻「現無量神力」，同一個不相礙。第八偈說佛「不作諸眾生，業報因緣行」而仍「了無礙」——不同在其中，故能盡見。第九偈「如來不分別，度脫無邊類」，不分別不等於不理會。第十偈以色相收：「諸佛真金色，非有遍諸有」——不是實有，卻遍在一切有中。
排誤：讀到「佛非世間蘊」，不要滑成『佛不存在』。偈拆的是『以蘊界處為佛』的想法，不是拆佛。落地處在第六偈：一個人若以為不動就必然無用、有用就必然動，這一段十偈都讀不進去。
段五 光過千世界遍照東方十千世界：如是業應作
第五段光明推至十千世界。這一段十偈句句以「如是業應作」結尾——實計十偈，末句十見，無一例外。前四段都在說佛與見佛，到這一段忽然轉為對讀者下令：這些事，你去做。
澄觀科此段時說：初偈是悲，「救業，不求自利，故云永出人天」；接下來「次四修智上攀業，一信、二樂、三念、四學」。對著經文看得很清楚：第一偈「發起大悲心，救護諸眾生，永出人天眾」——先立悲。第二偈「意常信樂佛，其心不退轉」是信。第三偈「志樂佛功德，其心永不退，住於清涼慧」是樂。第四偈「一切威儀中，常念佛功德，晝夜無暫斷」是念——注意「一切威儀中」，行住坐臥都算。第五偈「觀無邊三世，學彼佛功德，常無厭倦心」是學。信、樂、念、學四事，正是澄觀所標的「修智上攀業」。
後五偈轉為觀行。第六偈「觀身如實相，一切皆寂滅，離我無我著」——連「無我」也不執，這是最容易被跳過的一句。第七偈「等觀眾生心，不起諸分別，入於真實境」。第八偈忽然放大：「悉舉無邊界，普飲一切海」，末句自己標明「此神通智力」——神通也列在應作之業裡。第九偈「思惟諸國土，色與非色相」。第十偈最奇：「十方國土塵，一塵為一佛，悉能知其數」。
排誤：這十件事不是十個修行項目的清單，是一條線——悲起、信立、念持、觀成、量廣。落地處在第四偈：真正的分水嶺不在你打坐時想什麼，在「一切威儀中」有沒有斷。
段六 光過十千世界遍照東方百千世界：病眼顛倒見
第六段光明推至百千世界。這一段前五偈改為七言，後五偈仍五言——實計十偈中前五偈七言、後五偈五言，這是全品句式第一次變。所說之事也最為著名：不可以色相見如來。
第一偈是全品最重的一記棒喝：「若以威德色種族，而見人中調御師，是為病眼顛倒見，彼不能知最勝法。」以威德、色身、種族來認佛，經直判為病眼。第二偈退一步說色相本身：「如來色形諸相等，一切世間莫能測」，澄觀釋此偈云「初偈明如來色相無邊故，超情莫測」，並判無邊有二義，其一是「深故，隨一一相稱真無邊」——不是相不好，是相本身就深不可測。第三偈把話說圓：「如來非以相為體，但是無相寂滅法」，可是「身相威儀悉具足，世間隨樂皆得見」——非以相為體，不礙相之具足。第四偈說法之難量：「非是和合非不合」，兩邊都不落。第五偈說身：「佛身無生超戲論，非是蘊聚差別法」。
後五偈轉為行人分上。第六偈「身心悉平等，內外皆解脫，永劫住正念」。第七偈「意淨光明者，所行無染著，智眼靡不周」——「意淨光明」四字正扣品名。第八偈「一身為無量，無量復為一」，是一多相入。第九偈「此身無所從，亦無所積聚，眾生分別故，見佛種種身」；澄觀釋此處云「謂一身多身但由眾生分別心起，故無積無從」——多身的來歷在眾生的分別，不在佛那邊有個倉庫。第十偈把這個道理收到最後一句：「心分別世間，是心無所有，如來知此法，如是見佛身。」
排誤：第一偈否掉的是『以色相為佛之體』，不是否掉相好莊嚴；第三偈已經把話補齊了。落地處：拜佛時心裡若在盤算靈驗與感應，那正是「威德色種族」的另一種寫法。
段七 光過百千世界遍照東方百萬世界：一與多俱捨
第七段光明推至百萬世界。李通玄於此有云「七有十行頌，歎如來無依自在德，具一切功德，令信心」——這一段確實從歎德起，而收在一多俱捨。
第一偈總歎：「如來最自在，超世無所依」。第二偈說其體：「無染無所著，無想無依止，體性不可量」。第三偈點題：「光明遍清淨，塵累悉蠲滌，不動離二邊，此是如來智」——全品名為光明覺，這一偈是唯一把「光明」直接判為「如來智」的地方。第四偈說見的效果：見如來而「身心離分別」，則於一切法「永出諸疑滯」。第五偈說轉法輪：「一切世間中，處處轉法輪，無性無所轉」；澄觀釋此句云「雖法界遍轉，無性寂滅故無所轉，假以言宣云方便說」——遍轉與無所轉不衝突，說有所轉是方便語。第六偈說念佛：「於法無疑惑，永絕諸戲論，不生分別心，是念佛菩提」——原來念佛菩提不是憶想，是不起分別。第七偈「了知差別法，不著於言說，無有一與多」。第八偈把一多拆到底：「多中無一性，一亦無有多，如是二俱捨，普入佛功德。」第九偈把眾生與國土一併寂滅：「眾生及國土，一切皆寂滅，無依無分別」。第十偈再從一異上收：「眾生及國土，一異不可得」；澄觀於此云「皆寂不可言異，依正兩殊不可云一」——同寂故不可說異，依報正報有別故不可說一。
排誤：第八偈的「二俱捨」不是取消一與多的分別能力，第七偈才剛說「了知差別法」。捨的是把一或多當作實有自性。落地處在第六偈：一個念頭若還在計較『這樣算不算念佛』，它就還在分別裡。
段八 光過百萬世界遍照東方一億世界：此方便力
第八段光明推至一億世界。澄觀於此標「第八重光照一億界。前云百萬，今十倍於前」。這一段十偈全為七言，實計十偈末句十見「方便力」，句句以之作結，是全品第二次重言格。
第一偈「智慧無等法無邊，超諸有海到彼岸」，末句「此功德者方便力」。第二偈「所有佛法皆明了，常觀三世無厭倦，雖緣境界不分別」——緣境而不分別，這是方便的第一義。第三偈「樂觀眾生無生想，普見諸趣無趣想，恒住禪寂不繫心」，觀而無想、住而不繫。第四偈「善巧通達一切法，正念勤修涅槃道，樂於解脫離不平」。第五偈轉向利他：「有能勸向佛菩提，趣如法界一切智，善化眾生入於諦」，末句標為「此住佛心方便力」。第六偈「佛所說法皆隨入，廣大智慧無所礙，一切處行悉已臻」。第七偈最精：「恒住涅槃如虛空，隨心化現靡不周，此依無相而為相」——無相而為相，正是方便二字的定義。第八偈「晝夜日月及年劫，世界始終成壞相」，末句自標「此時數智方便力」。第九偈「一切眾生有生滅，色與非色想非想，所有名字悉了知」。第十偈「過去現在未來世，所有言說皆能了，而知三世悉平等」；澄觀釋此段末二偈云「上二偈但了差別即是方便。十無比方便，初二句知相，上句竪窮、下句橫攝」——第十偈前二句一竪一橫，竪窮三世、橫攝言說。
排誤：方便不是權宜的次等辦法。這十偈把方便一律繫在智上——功德者、難思者、無礙慧、寂滅人、住佛心、自在修、到難到者、時數智、住難思、無比解，十個主語沒有一個是低階的。落地處在第七偈：能不能在無所住之中生起有形的作用，是方便真假的唯一檢驗。
段九 光過一億世界遍照東方十億世界：是其行
第九段光明推至十億世界。這一段十偈實計末句十見「是其行」，是全品第三次重言格，也是最富悲心的一段。澄觀科此段為逐偈之「所救」與「能救」二分，一偈救一類眾生，末偈總結。
第一偈是總：「廣大苦行皆修習，日夜精勤無厭怠」，先立能救者之本。第二偈救癡愛眾生：「眾生流轉愛欲海，無明網覆大憂迫」；法藏釋此偈之難處云「如人墮海，由四義難脫：一水深、二波峻、三被網繫」——水深、浪高、又被網纏，三重之外還無處可攀。第三偈救放逸眾生：「世間放逸著五欲，不實分別受眾苦」，能救之方是「奉行佛教常攝心」。第四偈救著我眾生：「眾生著我入生死，求其邊際不可得」。第五偈救惡趣眾生；澄觀釋此偈云「三句所救，謂無善可恃，顯唯惡業及惑病因，招三惡趣，展轉復起三毒之過，因果俱燒。末句救方，但淨其心，因亡果喪」——前三句寫盡病苦與三毒的循環，末句只給一味藥：淨其心。第六偈救邪見眾生：「常行邪徑入闇宅」，澄觀云「邪見翳理即為闇宅」，能救之方是「大然正法燈」。第七偈救著有眾生：「眾生漂溺諸有海，憂難無涯不可處」，救以「大法船」。第八偈救無明眾生；澄觀云「由本住無明故，不見無住之本，迷理惑事狂走於生死之中」，救以「建法橋」。第九偈救險道眾生：「見諸眾生在險道，老病死苦常逼迫」，救以「修諸方便無限量」。第十偈總結；澄觀判此偈「前半結有教證之智，能導無緣之悲。次句結有同體之悲，能遍十方六道」——「聞法信解無疑惑，了性空寂不驚怖」是智，「隨形六道遍十方」是悲。
排誤：燈、船、橋三個譬喻不是修辭的堆疊，各對一種困境——迷路要燈、沉溺要船、隔絕要橋。落地處在第十偈：智與悲缺一，救就落空——只有悲會被境所溺，只有智會旁觀。
段十 光過十億世界遍照盡法界虛空界：佛遍虛空亦如是
第十段是結段。長行把世界數一路推到底：百億、千億、百千億、那由他億，乃至「無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界」。澄觀判此段長行分二，「先明世界數量，略有十七，漸窮法界；後明彼諸世界所有皆現」，並判十偈為「明因果圓遍德」，內分二：「前四示佛因果遍說、後六勸物順行」。
前四偈。第一偈「一念普觀無量劫，無去無來亦無住」，澄觀云「初三句三達因圓，後句十力果滿」——前三句是因，末句「超諸方便成十力」是果。第二偈「十方無比善名稱，永離諸難常歡喜，普詣一切國土中」，是大用外彰、說法周遍。第三偈說遍因：「為利眾生供養佛，如其意獲相似果」，澄觀釋云「法供養佛故於法順知，普為眾生故能遍用，斯即等流名相似果」，並引晉譯之文為證：「晉經云正心供養，明是法供養也」——供養不是財物之事，是法。第四偈說深因：「從初供佛意柔忍，入深禪定觀法性，普勸眾生發道心」，澄觀分之為六度自利與利他二行，二行既圓「故云速成」。
後六偈是勸行。第五偈是求法行：「十方求法情無異，為修功德令滿足，有無二相悉滅除」，澄觀云「於一切法都無所求，若此之求則見真法身也」。第六偈是說法行：「普往十方諸國土，廣說妙法興義利」，澄觀釋「義利」為令眾生離惡攝善、此世他世、世出世、福德智慧四對之益。第七偈是聽法行：「如來所轉妙法輪，一切皆是菩提分」，澄觀在此下了一句極重的話——「無有一文一法非菩提因，豈止三十七品」。第八至第十偈是破相行，澄觀判「初一正明、後二轉釋」。第八偈正明：「不見十力空如幻，雖見非見如盲覩，分別取相不見佛，畢竟離著乃能見」——前三句反面說，末句正面說。第九偈轉釋其一：「眾生隨業種種別，十方內外難盡見，佛身無礙遍十方，不可盡見亦如是」，澄觀云「眾生妄惑尚不可窮，諸佛契真如何見盡」，以妄喻真。第十偈轉釋其二，也是全品的結：「譬如空中無量剎，無來無去遍十方，生成滅壞無所依，佛遍虛空亦如是。」澄觀對此偈開了兩組四義：剎遍空「一多剎滿空、二體無來去、三不妨成壞、四無別所依」，佛身遍空「一頓遍多剎、二恒不去來、三應有出沒、四體用無依」，結論是「佛身亦不可以遍空而取耳」。
排誤：末偈說佛遍虛空，最容易被讀成『佛是一個充滿空間的巨大存在』——那正是澄觀所遮的「以遍空而取」。虛空之喻取的是無依，不是大。落地處：全品從第一偈「彼非證道眼」開始拆見，到最後一偈連「遍」也不許執取——這一品自始至終只做一件事，把你手上抓住的佛，一層一層拿掉。
承衍
本品之義為後世四軌所承，並錄不判。澄觀一系：開來意十義、釋名開合、宗趣、解疑妨、釋文五門，判光明為體、覺為用，立「唯一放光同時頓照」與「一會遍一切處」二義，並以十段長行偈頌各分身光智光二層逐段科釋；他於品末結三品曰「上來三品答初十句所依果問竟」，把名遍、權實之遍與身遍收為一組。法藏一系：於六十本〈如來光明覺品〉四門分別，以三業之次判來意，於宗趣外別立「意趣」一門，並於偈文釋處以三性、三無性、雙融三重釋有無雙離——五教家法在此品有一次完整的施用。智儼一系：辨名分「如來」「光」「明」「覺」四字，判本品所答為「第八佛功德勢力及第十示成正覺二問」，並於品末別開二十二門攝六道、二乘、迴心、直進、頓教乃至普賢位之因果，自云「此依普賢阿含說」。李通玄一系：以十信位讀全品，判十智佛為「信心中所信之果，是自己之智，與佛本同」、十色世界為法身、文殊為自心妙慧，並判此品之光為「如來信位教行之光」，又以信位不入定、文殊主說二問答自釋其例。
四家所繫之答問目不一，所立之科亦不一，古有異說，誌錄之，不判高下。至於華嚴宗綱領之書，《華嚴經旨歸》一處引本品為「遍」義之例證，屬教相舉例，非疏釋本品經文，亦誌錄不判；《華嚴一乘教義分齊章》《十玄門》《法界玄鏡》《還源觀》四書於本品品名皆零命中，據實標闕。本品亦無牒經論釋之別行論，與〈十地品〉之有《十地經論》不同，一併記闕。
至於本品與前後之繫：上承〈如來名號品〉之名遍與〈四聖諦品〉之法遍，下接〈菩薩問明品〉。李通玄判得最直：此品是信之所入，〈問明品〉則「即是已入信中，問答法則，成其信力修行故」——光照過了，接著就要開口問。
The Buddha Released Light, and Yet Did Not Say a Single Word
In one scripture there is a chapter whose protagonist releases light and does not expound the Dharma, while the one who expounds it is a disciple — and a reader's first response is most often this: then what is the Buddha doing? From beginning to end of this chapter the World-Honored One does one thing only, which is to release a hundred koṭis of rays of light from the wheel-marks beneath his two feet; thereafter the light shines in ten successively increasing rounds, and all ten segments of verses issue from Mañjuśrī, the Buddha not himself speaking one word.
To make sense of this arrangement one has first to look at where the chapter is placed. Chengguan, determining the reason for this chapter's coming, sets out ten meanings, of which the first is “first, because it answers the earlier question about the fruit upon which one relies”; the second says that it broadly opens out what the preceding chapter, “The Names of the Tathāgata,” had indicated only in general; and the third is more direct still: “third, because it sets forth the very substance of the ten faiths.” Fazang, determining it on the sixty-fascicle text, puts it in a way easier to keep in mind: the preceding two chapters make clear the Buddha's bodily and verbal deeds, and this chapter makes clear the deeds of his mind — “first, the earlier chapters clarified body and speech, and now this clarifies the deeds of the mind; therefore it comes next.” Li Tongxuan ties it to the same intent, saying that “The Names of the Tathāgata” raises up the Buddha's body and his names as pervading everywhere, and that “The Four Noble Truths” makes clear that the Buddha's verbal deeds of expounding the Dharma pervade everywhere, while this chapter releases light to awaken those who have the mind of faith.
So the Buddha's not speaking is not an absence; what this chapter means to display is precisely the pervading of the deeds of the mind. A name can be uttered and a truth can be spoken; this one thing, “pervading,” cannot be said, and has to be shone upon and shown. Clear away one misreading: do not take the releasing of light for a display of wonders. Chengguan says it plainly — in the two preceding chapters Mañjuśrī's expounding “did not wait upon the shining of light”; what this chapter has to discern is that within a hundred koṭis of lands, and on to the whole Dharma realm, the expounding is simultaneous, and so “light is required to display it, and to show whence they have come” — the light is there so that “pervading” may become a visible thing. Coming down to the reading of it: every segment of this chapter should be read as one more asking of ‘do you see it?’
‘Light’ Is the Substance and ‘Awakening’ Is the Function: The Two Levels within the Chapter's Name
The four graphs of the chapter's title the ancient worthies read on two levels. Chengguan first opens them and then closes them. Opening them, he says: “Light is the substance. Awakening is the function.” Light is the substance, awakening the function. And these two are each of them twofold again: “that is, light has the two lights, of the body and of wisdom, and awakening has the awareness that knows and the awakening that realizes.” What the Buddha releases is the bodily light, and it shines upon the realm of events, causing the bodhisattvas to be aware and to see events without obstruction; what Mañjuśrī sets forth is the light of wisdom, and it shines upon both events and principle, causing the assembly to awaken to the nature and the marks of dharmas. This one division cuts open exactly the form of the whole chapter: the prose is the bodily light shining upon events, the verses are the light of wisdom shining upon principle.
And when he closes them? Chengguan says: “body and wisdom are not two, for there is only one unobstructed light.” The bodily light and the light of wisdom are not in fact two beams; and he cites, as warrant, the words of the Nirvāṇa Sūtra at the place of the bodhisattva Beryl Light: “‘Light’ is a name for wisdom; knowing and awakening are not different.” Fazang, over on the sixty-fascicle side, determines the matter in exactly the same way, and cites the Nirvāṇa Sūtra: “this light is markless; it is not that, being blue, it is seen as blue” — this light is not a blue thing that gets seen; it is itself without marks.
Zhiyan divides it most finely of all, one meaning to each of the four graphs: “‘Tathāgata’ is the lord of the transforming; ‘light’ is the substance of wisdom, ‘bright’ is its function, and ‘awakening’ is the opening and enlightening of those who are its conditions.” Li Tongxuan speaks not from the side that shines but from the side of those whom the shining reaches: “because the light that shines awakens the mind of faith and causes them to cultivate, for this cause it is named the chapter Awakening by Light.” The four masters come down in different places, and yet not one of them reads “light” as physical light. Clearing away a misreading: if one reads this chapter thinking all the while of brightness and of range, both levels, substance and function, have been thrown away. Where it comes to earth is Chengguan's one sentence on the tenet and the aim — “the unobstructed awakening of the two lights, of the body and of wisdom, is the tenet; to cause beings to give rise to faith is the aim”: what this chapter means in the end to accomplish is not a marvel of sight and hearing but faith.
Ten Rounds of Shining — Was the Light Released Ten Times?
The scripture has ten segments, and in each the light goes further than in the last: this world, ten worlds, a hundred, a thousand, ten thousand, a hundred thousand, a million, a koṭi, ten koṭis, and in the last segment straight on to the end of the Dharma realm and of the realm of empty space. Reading to the third segment, a person naturally asks: does the Buddha release it once, and then again?
Chengguan clears away all three possible readings at one stroke: “yet it is not a releasing of light many times over, nor is it one release of light shining in order upon the many nodes; it is a single release of light shining all at once upon the worlds to the end of space.” It is not that it was released many times, nor that it was released once and then shone through them in order — it is one release and an all-at-once shining. Then why does the text have a before and an after? He answers: “but because words cannot be uttered side by side, the setting forth is shown as having before and after, and according to their capacities it appears in the minds of beings and is seen node by node” — language cannot say everything at once, and so the setting forth has a sequence; and on the side of sentient beings, it is seen node by node according to each one's capacity. He closes with a comparison of the finest sort: “as regards the Buddha and Mañjuśrī, at every node they pervade everywhere, as the moon shines everywhere upon a hundred streams and is seen in each.” There is only one moon, and the hundred streams each see a moon — it is not that the moon divides its body; it is that the waters severally receive it.
There is a further layer, and it matters more. Chengguan says: “if one goes by the real meaning, there should be endless nodes equal to the Dharma realm, with verses at every node” — ten is not a real number; it is said with reference to the text as it now stands. He even points out that “taking the text as it stands, there are for the moment twenty-six nodes, the first nine named separately and the latter seventeen discerned together, which makes ten segments” — a text of twenty-six nodes outlined as ten segments, which shows that “ten” is a number taken by the outline and not a fixed quantity of the thing itself. Clearing away a misreading: do not go counting how many trips the light made. Where it comes to earth: at each segment the reader should ask, not ‘how much further has it gone’, but ‘is what I see in this segment still the very same thing?’
Why It Is Mañjuśrī Who Speaks the Verses
The speaker of the ten segments of verses is marked by the scripture in each segment without one graph altered: “At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke these verses.” Two things are to be noticed: first, that the speaker is not the Buddha; second, that the speaker is crowned with the three graphs “of all places.”
What is meant by “of all places”? Chengguan sets out three meanings. The first is with reference to the node in hand: “as in the first node, before a hundred koṭis of buddhas there are a hundred koṭis of Mañjuśrīs, and that is ‘all’.” And this is why the scripture says in every segment “each in the place of the buddha where he was” — each speaks the verses belonging to his own node. The second is with reference to coming and going: “one Mañjuśrī coming from one place in the east is coming from all places in the east; arriving at one Dharma assembly, he arrives at all Dharma assemblies.” The third is with reference to the symbolizing of the Dharma: “Mañjuśrī is the wondrous functioning of unmoving wisdom, which understands the moment it touches an object.”
Why Mañjuśrī, and not another? Zhiyan answers with the utmost brevity: “in the fifth part, the verses, the text has them issue from Mañjuśrī, and the intent is that he stands for the other ten bodhisattvas. The reason Mañjuśrī is the one who speaks is to show that the Dharma issues from wisdom.” Li Tongxuan sets himself a question and answer, and answers at more length: “it is to make clear that Mañjuśrī is the wondrous wisdom of the buddhas of the ten directions, well discriminating the right from the wrong. Right and wrong once settled, one then cultivates by practice, and this is named the practice of Samantabhadra.” He answers in passing a further difficulty as well: in the teaching of the five stations the bodhisattvas must all enter concentration before they speak; why is there no entering of concentration in this chapter? The answer: “faith is the arising-and-ceasing mind of an ordinary person; faith has not yet entered realization, and therefore there is no concentration.” — this is Li Tongxuan's way of determining the chapter, reading it throughout as the station of the ten faiths; there was such a saying in antiquity, and it is recorded.
Clearing away a misreading: that the speaker is not the Buddha does not mean that these verses carry the lesser weight. Chengguan determines that “within the ten segments the text is in each case twofold” — the prose is the Buddha's bodily light displaying events, the verses are Mañjuśrī's light of wisdom expounding principle; the two are two faces of one thing, not a principal and a subordinate. Where it comes to earth: in reading the ten segments that follow, each segment is to be read on both levels at once — the prose shows you what has been seen, the verses tell you how it is to be looked at.
Segment One · The Light Shines upon This Three-Thousandfold Great-Thousand World-System: To Have Seen Is Not Yet Seeing
The prose of the first segment writes out the nearest circle: a hundred koṭis of Jambudvīpas, Pūrvavidehas, Godānīyas, and Uttarakurus, the four continents; a hundred koṭis of great seas and encircling mountains; a hundred koṭis of bodhisattvas taking birth and going forth from the household; a hundred koṭis of tathāgatas accomplishing right awakening, turning the wheel of the Dharma, and entering nirvāṇa; and then upward to Sumeru, king of mountains, and to the heavens, as far as the Heaven of the Ultimate of Form. Chengguan glosses these names one by one — Jambudvīpa is “in the new rendering called Jambu”; Pūrvavideha is “here rendered Excellent Body, because its bodies are more excellent than those of the other continents”; Uttarakuru is “here rendered Excellent Birth, because the life-span there is fixed at a thousand years and clothing and food come of themselves.” As for the number “a hundred koṭis,” he says that it is the middle of the three grades in the reckoning attributed to the Yellow Emperor: “from a thousand upward it changes by hundreds a hundred times over, and thus there is a hundred koṭis.” The point of this long string is not natural history but the spreading open of the whole breadth of ‘one world’ for a person to see: from earth to heaven, from birth to cessation, not one thing omitted, all of it within a single light. The latter half of the prose matters still more: one sees the Buddha seated upon the lion throne of the lotus treasury, and the ten great bodhisattvas of the ten directions come and gather, each with his following; the names, the lands, and the buddhas served are listed by tens. Chengguan warns that these are not ten separate Dharma assemblies: “first the original assembly is manifested; this is one assembly pervading all places, and it is not that there are many places each having its own separate assembly.”
The ten verses then turn all of this over once. The first verse — “If someone sees the one rightly awakened, liberated and departed from the outflows, clinging to nothing in any world, he is not one with the eye of the realized path” — first asks: to see the Buddha as liberated, free of the outflows, unattached to the world — is that not excellent? The verse says that this is still “not the eye of the realized path,” because what you have seen is still an object of which ‘there is a liberation to be had’. The second verse supplies the positive side: “If someone knows the Tathāgata, that his substance and marks are without anything at all,” and the person who cultivates and understands in this way “will quickly become a buddha.” The third verse brings the work down onto the mind: seeing the world, “his mind does not waver,” and toward the body of the Buddha likewise it does not waver. The fourth goes further: toward the Buddha and toward the Dharma “his mind understands them to be equal,” and moreover “the two thoughts do not come before him” — it is not that one thinks about equality; it is that the very thought which divides into two sides does not arise. The fifth says that seeing the Buddha and seeing oneself are equal, and one abides therein “with nothing dwelt in and nothing entered” — even the posture of one who could enter is set down. The sixth turns to the five aggregates: “form and feeling have no number, and perception, formations, and consciousness are likewise” — it does not say that the aggregates are too many to count, but that they have of themselves no fixed number to be grasped. The seventh says that the two kinds of view, worldly and world-transcending, are “all of them passed beyond,” and yet one still “well knows the dharmas” — from which it is plain that passing beyond is not a refusal to attend. The eighth is the subtlest: to give rise to the mind that dedicates and directs is good, but one must at the same time “see that the mind is without arising,” or else the dedicating itself becomes one more thing clung to. The ninth turns the gaze upon sentient beings: “sentient beings have no birth, nor have they any perishing.” The tenth closes on mutual entering: “within one he understands the measureless, within the measureless he understands one, and understands that these arise from one another.”
Clear away one large misreading: these ten verses are not denying ‘the seeing of the Buddha’; they are dismantling the grasper and the grasped inside the ‘seeing’. Where it comes to earth is the third verse — if a person's mind wavers along with objects, then the buddha he sees wavers along with them too; only when the mind does not waver is one entitled to speak of seeing.
Segment Two · The Light Passes beyond This World and Shines Everywhere upon Ten Buddha-Lands to the East: Such Is the Dharma of the Buddhas
In the prose of the second segment the light for the first time passes out beyond this world and shines everywhere upon ten buddha-lands to the east, and so likewise in the four intermediate directions and above and below; the assembly that comes and the buddhas served are now given in the abridged form, “Mañjuśrī and the rest,” “the world Golden Color and the rest,” “the Tathāgata Unmoving Wisdom and the rest.” From here on the scripture settles the narrative frame of the ten segments. The ten verses of this segment change subject entirely: the segment before spoke of how to see the Buddha; this one speaks of why the Buddha does as he does.
The first verse — “Sentient beings are without wisdom, wounded and poisoned by the thorn of craving; for their sake he seeks awakening: such is the Dharma of the buddhas” — is glossed by Chengguan in its first half thus: “that is, ignorance makes deeds, and craving is able to moisten those deeds, and therefore birth-and-death is without end, as with a thorn in the mud one does not feel the wound.” The thorn is in the mud, and one treads upon it without feeling the wound: this is what is most perilous about craving. The second verse says that the Buddha “lets go of both sides” and thereafter “turns this wheel that has no equal” — the letting go of the two sides is not neutrality; it is the precondition of the wheel's being turned at all. The third, “through kalpas inconceivable he vigorously cultivates the practices,” pulls the becoming of a buddha back from miracle to the long labor of kalpas. The fourth says of his subduing of Māra that he is “valiant and strong, and none can overcome him,” and yet its last line comes home to “it is by reason of compassion that he is so” — the provenance of the strength is compassion, not force. The fifth says “with his mind of wisdom he breaks the obstructions of the afflictions and in a single thought sees all” — the breaking of obstruction and the seeing of everything are one and the same act. The sixth, “he strikes the drum of the right Dharma and wakes the lands of the ten directions,” uses the image of rousing from sleep, not of persuasion. The seventh, “without destroying the boundless realms he roams the koṭis of lands” — to roam everywhere without destroying the realms is the definition of sovereign freedom. The eighth says that the buddhas “are like empty space, ultimate and constantly pure,” and that of those who call them to mind “the vows are fulfilled,” joining the purity of the Buddha to the vow of the practitioner. The ninth weighs heaviest: “within each and every hell he passes through measureless kalpas; and for the sake of delivering beings he can bear this suffering.” The tenth closes upon oneself: “not begrudging body and life, constantly guarding the Dharma of the buddhas, without self and with a mind harmonious and pliant” — the root of pliancy is no-self, not good manners.
Clearing away a misreading: this segment is easily read as a hymn of praise. It is in fact a set of causal statements — the last line of every verse identifies ‘what power this is’: the power of the Great Seer, the spiritual power of the Buddha, the power of sovereign freedom. Where it comes to earth is the first verse: unless one first grants that one is oneself the person wounded by the thorn of craving and not feeling it, the nine verses that follow have nothing to do with one.
Segment Three · The Light Passes beyond Ten Worlds and Shines Everywhere upon a Hundred Worlds to the East: Some See the First Birth, Some See the Nirvāṇa
The prose of the third segment has the same form as the one before, the light moving on from ten worlds to a hundred. The ten verses of this segment are most singular: apart from the first, all nine begin with “some see” or “some there are who see” — one and the same buddha, and what sentient beings see differs in each case. Chengguan determines this segment to be the awakening under the eight aspects, and in glossing the display of the eight aspects in the prose he says: “within the second, the display of the eight aspects, the text has five aspects, the taking of birth containing three. The Buddha released light only after accomplishing the path; that he nevertheless displays the first birth and the later nirvāṇa is by reason of the gate of the subtle, which fuses the three times.” The Buddha has already accomplished the path, and yet within the light there appear the first birth and the nirvāṇa; this is because the three times are mutually fused.
The first verse is the general heading: “The Buddha has understood that dharmas are like a conjuring; penetrating them without obstruction, his mind is pure and departed from every clinging, and therefore he tames the multitudes of beings” — it first establishes the ground of the displaying, which is the full understanding of the conjuring-like. The second sees the first birth, “his wondrous color like a mountain of gold,” “forever the bright moon among men,” two comparisons, one writing dignity and one coolness. The third sees the walking meditation, “right mindfulness and wisdom both skillful, the lion's stride of a great man” — between going and staying is merit itself. The fourth sees the “deep blue eyes” and that “at times he shows a slight smile,” and the last line breaks it open: “in accord with the wishes of sentient beings” — even the smile is a response to capacity. The fifth sees the lion's roar, and its weight lies in the last line, “not one word he speaks is untrue.” The sixth sees the going forth from the household, “liberated from every bond,” and “constantly delighting to contemplate quiescence.” The seventh sees him seated at the site of awakening and accomplishing right awakening, with “arrived at the far shore of merit” and “the darkness of folly and the afflictions exhausted” raised together, the one merit and the other wisdom. The eighth sees the turning of the wheel of the Dharma, whose precondition is “complete in the great mind of compassion.” The ninth sees the lion's roar again, and this time the weight lies in “his majestic light most singular” and “the power of his supernormal penetrations without equal” — the same name as the fifth verse but a different meaning, the one with reference to the truth of what is said, the other to the excellence of majestic power. The tenth sees the nirvāṇa: “some see his mind at rest and still, as a lamp of the world forever extinguished,” and yet immediately after, “in every manner he displays supernormal penetrations” — the lamp is out and the functioning does not cease.
Clearing away a misreading: do not read these ten “some see” as ten stages that the Buddha has. They are simultaneous, and are seen by differing capacities. Where it comes to earth: which aspect you see at this moment tells you nothing about the Buddha; it tells you about yourself.
Segment Four · The Light Passes beyond a Hundred Worlds and Shines Everywhere upon a Thousand Worlds to the East: The Buddha Is Not Something That Can Be Reckoned
In the fourth segment the light moves on to a thousand worlds. The subject of these ten verses is the most severe of all — the Buddha does not fall within any category that can be measured.
The first verse states the position: “toward the profound Dharma the Buddha is penetrating and without equal,” and sentient beings cannot understand, and so “in due order he reveals it for them” — that he is profound and yet still consents to due order is compassion. The second puts the knife in directly: “the self's own nature has never existed, and what is mine is empty and still; how then should the tathāgatas come to have a body?” The third says “the world's measurings that infer from causes cannot find a fault”; and Chengguan points out here what is being refuted: “by logic one sets up an inference, and in dependence upon the conventional one discriminates a fixed existence or a fixed nonexistence; hence it is called worldly.” — to measure the Buddha with the worldly fixities of is and is-not is from the outset to fail to reach him. The fourth clears the categories away one by one: “the Buddha is not the worldly aggregates, the elements and bases, the dharmas of birth-and-death; dharmas reckoned by number cannot constitute him” — aggregates, elements, and bases, these reckoned dharmas, do not compose a buddha. The fifth says “his nature is from the first empty and still, and inwardly and outwardly he is liberated.” The sixth is the pivot of the whole segment: “his nature is constantly unmoving, without self and without coming or going,” and yet “he can wake the world” — unmoving and yet able to wake: this is substance and function not obstructing each other. The seventh, “constantly he delights to contemplate quiescence, one mark and no second, his mind neither increasing nor decreasing,” and yet “he displays measureless spiritual power” — the same non-obstruction. The eighth says the Buddha “does not perform the deeds of karmic recompense and causal conditions that sentient beings perform,” and yet still “fully understands without obstruction” — not being inside them, he can see them entire. The ninth, “the Tathāgata does not discriminate, and delivers the boundless kinds”: not discriminating is not the same as not attending. The tenth closes with form and color: “the buddhas are of the color of true gold, not really existent and yet everywhere within all that exists” — not really existent, and yet pervading everything that is.
Clearing away a misreading: reading “the Buddha is not the worldly aggregates,” do not slide into ‘the Buddha does not exist’. What the verse dismantles is the notion that takes aggregates, elements, and bases for the Buddha; it does not dismantle the Buddha. Where it comes to earth is the sixth verse: if a person supposes that being unmoving must mean being useless, and that being useful must mean moving, these ten verses cannot be read at all.
Segment Five · The Light Passes beyond a Thousand Worlds and Shines Everywhere upon Ten Thousand Worlds to the East: Deeds Such as These Are to Be Done
In the fifth segment the light moves on to ten thousand worlds. Every one of these ten verses ends with “deeds such as these are to be done” — ten verses reckoned out, and the closing line seen ten times, without a single exception. The four preceding segments all spoke of the Buddha and of seeing the Buddha; at this segment the text turns suddenly into a charge laid upon the reader: these things, you are to do.
Chengguan, outlining this segment, says that the first verse is compassion, “the deed of rescuing, not seeking one's own benefit, hence it says ‘forever come out beyond humans and gods’”; and that the next are “four deeds of ascending toward wisdom: first faith, second delight, third mindfulness, fourth learning.” Set against the scriptural text it is quite plain: the first verse, “give rise to the great mind of compassion, rescue and protect sentient beings, forever come out beyond the throngs of humans and gods,” first establishes compassion. The second, “let the mind constantly believe and delight in the Buddha, let that mind not turn back,” is faith. The third, “aspire to and delight in the Buddha's merit, let that mind never retreat, abide in cool and clear wisdom,” is delight. The fourth, “within all the deportments constantly call to mind the Buddha's merit, with no break by day or night,” is mindfulness — and note “within all the deportments”: walking, standing, sitting, and lying down all count. The fifth, “contemplate the boundless three times, learn the merit of those buddhas, constantly without a weary mind,” is learning. Faith, delight, mindfulness, and learning, these four, are exactly what Chengguan marks as the “deeds of ascending toward wisdom.”
The latter five verses turn to contemplative practice. The sixth, “contemplate the true mark of the body, that all is quiescent, and depart from the clinging to self and to no-self” — even “no-self” is not clung to, and this is the line most easily skipped. The seventh, “contemplate the minds of beings equally, give rise to no discriminations, enter the realm of the real.” The eighth suddenly widens: “lift up the boundless realms entire, drink dry all the seas everywhere,” and its last line marks itself, “such power of supernormal penetration and wisdom” — supernormal power too is listed among the deeds that are to be done. The ninth, “ponder the lands, those with the marks of form and those without.” The tenth is the most extraordinary: “the dust-motes of the lands of the ten directions, one dust-mote reckoned as one buddha, and being able to know their number.”
Clearing away a misreading: these ten things are not a checklist of ten items of practice; they are one line — compassion arising, faith established, mindfulness maintained, contemplation accomplished, measure made vast. Where it comes to earth is the fourth verse: the true watershed is not what you think about while sitting in meditation, but whether there is any break “within all the deportments.”
Segment Six · The Light Passes beyond Ten Thousand Worlds and Shines Everywhere upon a Hundred Thousand Worlds to the East: The Topsy-Turvy View of a Diseased Eye
In the sixth segment the light moves on to a hundred thousand worlds. In this segment the first five verses change to seven-graph lines while the latter five remain five-graph — ten verses reckoned out, the first five in seven-graph lines and the latter five in five — and this is the first change of prosody in the chapter. What it says is also the most famous thing in it: the Tathāgata is not to be seen by marks of form.
The first verse is the heaviest blow of the whole chapter: “If by majestic marks of virtue, by the body of form, and by clan one sees the Tamer among men, this is the topsy-turvy view of a diseased eye, and such a one cannot know the most excellent Dharma.” To identify the Buddha by majesty, by the body of form, by clan is judged outright by the scripture to be a diseased eye. The second verse steps back and speaks of the marks of form themselves: “the Tathāgata's form and figure and all his marks, no world at all can measure”; Chengguan glosses this verse, “the first verse makes clear that the Tathāgata's marks of form are boundless, and therefore beyond the fathoming of sentiment,” and determines that boundlessness has two senses, of which the first is “because it is deep, for each single mark, matching the real, is boundless” — it is not that the marks are unworthy, but that the marks themselves are unfathomably deep. The third verse rounds the statement out: “the Tathāgata does not take marks for his substance, but is only the markless Dharma of quiescence,” and yet “his bodily marks and deportments are complete in every particular, and the world sees them each according to its delight” — not taking marks for his substance does not obstruct the completeness of the marks. The fourth speaks of the unmeasurableness of the Dharma: “neither combined nor uncombined,” falling on neither side. The fifth speaks of the body: “the Buddha's body is unborn and beyond frivolous talk, not the differentiated dharma of a heap of aggregates.”
The latter five verses turn to the part of the practitioner. The sixth, “body and mind are alike equal, inwardly and outwardly liberated, through eternal kalpas abiding in right mindfulness.” The seventh, “one whose mind is pure and gives out light is unstained wherever he goes, and there is no place his eye of wisdom does not reach” — the phrase “mind pure and giving out light” fastens exactly upon the chapter's name. The eighth, “one body becomes measureless, and the measureless becomes one again,” which is the mutual entering of one and many. The ninth, “this body has come from nowhere and is not heaped up; because sentient beings discriminate, the Buddha is seen to have bodies of every kind”; Chengguan glosses here, “that is to say, the one body and the many bodies arise only from the discriminating minds of sentient beings, and therefore there is no heaping up and no coming from” — the provenance of the many bodies lies in the discriminating of sentient beings, not in some storehouse on the Buddha's side. The tenth gathers this principle into its final line: “it is the mind that discriminates the world, and this mind is without anything at all; the Tathāgata knows this Dharma, and thus one sees the Buddha's body.”
Clearing away a misreading: what the first verse negates is ‘taking marks of form for the Buddha's substance’; it does not negate the dignity of the marks and signs, and the third verse has already supplied the balance. Where it comes to earth: if, while bowing to a buddha, the mind is calculating efficacy and response, that is only another way of writing “majesty, form, and clan.”
Segment Seven · The Light Passes beyond a Hundred Thousand Worlds and Shines Everywhere upon a Million Worlds to the East: Both One and Many Are Let Go
In the seventh segment the light moves on to a million worlds. Li Tongxuan says of it, “the seventh has ten verses of practice, praising the Tathāgata's virtue of sovereign freedom without reliance, complete in every merit, so as to bring about the mind of faith” — and indeed this segment begins from the praising of virtue and closes in the letting go of both one and many.
The first verse praises in general: “the Tathāgata is most sovereignly free, come out beyond the world and leaning on nothing.” The second speaks of his substance: “no staining and no clinging, no thinking and no dependence, his nature not to be measured.” The third states the theme: “his light is everywhere and pure, the encumbering dust washed clean, unwavering and departed from both sides — this is the Tathāgata's wisdom” — the chapter is named Awakening by Light, and this is the one place where “light” is judged outright to be “the Tathāgata's wisdom.” The fourth speaks of the effect of seeing: seeing the Tathāgata with “body and mind departed from discrimination,” one then “forever comes out from every doubt and hindrance” as to all dharmas. The fifth speaks of the turning of the wheel: “within all worlds, everywhere he turns the wheel of the Dharma; there is no own-nature and there is nothing turned”; Chengguan glosses the line, “though he turns it pervading the Dharma realm, because it is without own-nature and quiescent there is nothing turned, and, borrowing words to proclaim it, it is called an expounding by skillful means” — the pervading turning and the nothing-turned do not conflict, and to say that something is turned is a word of skillful means. The sixth speaks of calling the Buddha to mind: “toward the Dharma no doubt, all frivolous talk forever cut off, no discriminating mind arising — this is to call to mind the Buddha's awakening” — so calling the Buddha to mind is not a matter of thinking of him, but of no discrimination arising. The seventh, “knowing the dharmas in their differences and not clinging to speech, so that there is neither one nor many.” The eighth takes one and many apart to the end: “within the many there is no own-nature of one, and within one there is no many; letting go of both in this way, one enters everywhere the merit of the Buddha.” The ninth makes beings and lands alike quiescent: “beings and lands are all quiescent, nothing leaned upon and no discrimination.” The tenth closes it again from one and different: “beings and lands, one or different, are not attainable”; and Chengguan says here, “being alike quiescent, one cannot call them different; the two being distinct, the recipient world and the recipient body, one cannot call them one” — being alike quiescent one cannot say different; the world and the body being distinct, one cannot say one.
Clearing away a misreading: the “both let go” of the eighth verse does not cancel the capacity to distinguish one from many; the seventh has only just said “knowing the dharmas in their differences.” What is let go is the taking of one or of many as really having own-nature. Where it comes to earth is the sixth verse: a thought that is still weighing up ‘does this count as calling the Buddha to mind’ is still inside discrimination.
Segment Eight · The Light Passes beyond a Million Worlds and Shines Everywhere upon a Koṭi of Worlds to the East: This Is the Power of Skillful Means
In the eighth segment the light moves on to a koṭi of worlds. Chengguan marks it here, “the eighth: the light shines again upon a koṭi of realms. Before it said a million; now it is tenfold what went before.” These ten verses are all in seven-graph lines, and ten verses reckoned out, the closing line showing “the power of skillful means” ten times, every verse ending in it — the second instance of the chapter's repeated closing formula.
The first verse, “his wisdom without equal and the Dharma without bound, passing beyond the sea of existence to the far shore,” closes with “this is the power of skillful means of one who has this merit.” The second, “all the Dharma of the buddhas he clearly understands, constantly contemplating the three times without weariness, and though he takes objects as conditions he does not discriminate” — to take objects as conditions and not discriminate is the first sense of skillful means. The third, “he delights to contemplate beings without the notion of a being born, sees the destinies everywhere without the notion of a destiny, and constantly abides in the stillness of concentration with a mind bound to nothing”: contemplating without notions, abiding without being bound. The fourth, “skillfully penetrating all dharmas, with right mindfulness diligently cultivating the path of nirvāṇa, delighting in liberation and departing from the unequal.” The fifth turns toward the benefit of others: “able to urge others toward the Buddha's awakening, toward the omniscience that is like the Dharma realm, skillfully transforming beings so that they enter the truth,” its closing line marked as “this is the power of skillful means of one who abides in the mind of a buddha.” The sixth, “whatever Dharma the Buddha expounds he accords with and enters, his vast wisdom unobstructed, every practice in every place already reached.” The seventh is the finest: “constantly abiding in nirvāṇa as in empty space, manifesting transformations according to the minds of beings, with no place he does not reach; this is to take the markless for a mark” — the markless taken as a mark is exactly the definition of the two words ‘skillful means’. The eighth, “day and night, sun and moon, and years and kalpas, and the marks of a world's formation and destruction from beginning to end,” its closing line marking itself as “this is the power of skillful means of the wisdom of times and numbers.” The ninth, “all beings have birth and cessation, with form and without, with perception and without, and all their names he knows.” The tenth, “the three times, past, present, and future, all their speech he understands, and he knows the three times to be wholly equal”; Chengguan glosses the last two verses of this segment, “the two verses above merely understand the differences, and that is skillful means. Of the ten incomparable skillful means, the first two lines know the marks, the upper line exhausting vertically and the lower gathering horizontally” — the first two lines of the tenth verse are the one vertical and the other horizontal, the vertical exhausting the three times and the horizontal gathering in all speech.
Clearing away a misreading: skillful means is not an expedient of the second rank. These ten verses tie skillful means without exception to wisdom — one who has this merit, one beyond conceiving, unobstructed wisdom, one who is quiescent, one who abides in the mind of a buddha, one who cultivates in sovereign freedom, one who has arrived where it is hard to arrive, the wisdom of times and numbers, one who abides in the realm hard to conceive, an understanding beyond compare: not one of the ten subjects is of a low order. Where it comes to earth is the seventh verse: whether one can, within the state of dwelling nowhere, give rise to a functioning that has shape, is the sole test of whether the skillful means is genuine.
Segment Nine · The Light Passes beyond a Koṭi of Worlds and Shines Everywhere upon Ten Koṭis of Worlds to the East: This Is His Practice
In the ninth segment the light moves on to ten koṭis of worlds. In these ten verses, reckoned out, the closing line shows “this is his practice” ten times; it is the third instance of the chapter's repeated closing formula, and it is also the segment richest in compassion. Chengguan outlines this segment verse by verse under the two heads of ‘those rescued’ and ‘the rescuing’, one verse to one class of sentient beings, with the last verse as the summation.
The first verse is the general one: “vast austerities all cultivated, diligent day and night without weariness or sloth,” first establishing the ground of the one who rescues. The second rescues beings of folly and craving: “beings turn in the sea of craving, covered by the net of ignorance and greatly pressed”; Fazang, glossing the difficulty of this verse, says, “in the first pair, the former rescues beings of folly and craving. It is as when a person falls into the sea and by four circumstances finds it hard to escape: first, the water is deep; second, the waves are steep; third, he is bound in a net” — the water deep, the waves high, and himself tangled in a net, and beyond these three nothing to take hold of. The third rescues beings given to license: “the world gives itself to license and clings to the five desires, and by unreal discrimination undergoes suffering,” and the means of rescue is “upholding the Buddha's teaching, constantly gathering in the mind.” The fourth rescues beings who cling to a self: “beings cling to a self and fall into birth-and-death, and seek its limit and cannot find it.” The fifth rescues beings of the evil destinies; Chengguan glosses this verse, “the three lines are those rescued, that is, having no good to rely on, showing that it is only evil deeds and the causes that are the sickness of delusion which summon the three evil destinies, and that in turn there arise again the faults of the three poisons, cause and fruit both burning. The last line is the means of rescue: only purify the mind, and the cause perishes and the fruit is lost” — the first three lines write out to the full the sickness and the round of the three poisons, and the last line gives one medicine only: purify the mind. The sixth rescues beings of wrong views: “constantly walking crooked bypaths and entering the house of darkness,” of which Chengguan says, “wrong views veil principle, and that is the house of darkness,” the means of rescue being to “greatly kindle the lamp of the right Dharma.” The seventh rescues beings who cling to existence: “beings drift and sink in the sea of existence, their hardships shoreless with no place to rest,” rescued with “the great ship of the Dharma.” The eighth rescues beings of ignorance; Chengguan says, “because of the ignorance that abides at the root, they do not see the root that abides nowhere, and, deluded as to principle and confused as to events, they run madly within birth-and-death,” rescued by “raising up the bridge of the Dharma.” The ninth rescues beings on the perilous road: “seeing beings on a perilous road, constantly pressed by the suffering of old age, sickness, and death,” rescued by “cultivating skillful means without limit.” The tenth is the summation; Chengguan determines that “the first half concludes that there is the wisdom of teaching and of realization, which is able to guide the compassion that has no object. The next line concludes that there is the compassion of one same substance, which is able to pervade the six destinies of the ten directions” — “hearing the Dharma, believing and understanding without doubt, understanding that the nature is empty and still and not being afraid” is the wisdom, and “following the kinds of forms he enters the six destinies throughout the ten directions” is the compassion.
Clearing away a misreading: the three comparisons of lamp, ship, and bridge are not a heaping up of figures; each answers a different plight — one who has lost the road needs a lamp, one who is sinking needs a ship, one who is cut off needs a bridge. Where it comes to earth is the tenth verse: with either wisdom or compassion missing, the rescue comes to nothing — compassion alone will be drowned by the object, and wisdom alone will stand and watch.
Segment Ten · The Light Passes beyond Ten Koṭis of Worlds and Shines Everywhere to the End of the Dharma Realm and of the Realm of Empty Space: The Buddha Pervades Empty Space in Just This Way
The tenth segment is the closing segment. The prose pushes the number of worlds all the way to the end: a hundred koṭis, a thousand koṭis, a hundred thousand koṭis, nayutas of koṭis, and on to “numberless and measureless, boundless and matchless, uncountable, unnameable, unthinkable, unweighable, unspeakable, all the worlds to the end of the Dharma realm and of the realm of empty space.” Chengguan determines that the prose of this segment divides in two, “first clarifying the number of worlds, of which there are roughly seventeen, gradually exhausting the Dharma realm; afterward clarifying that all that is within those worlds appears,” and determines the ten verses to be “clarifying the virtue of the perfect pervading of cause and fruit,” which divides in two: “the former four display the pervading of the Buddha's cause and fruit; the latter six urge beings to practice accordingly.”
The former four verses. The first, “in one thought he contemplates measureless kalpas everywhere, with no going, no coming, and no abiding”; Chengguan says, “the first three lines are the three penetrations, the cause complete; the last line is the fullness of the fruit in the ten powers” — the first three lines are cause, and the last line, “passing beyond all skillful means he accomplishes the ten powers,” is fruit. The second, “throughout the ten directions his fair renown beyond compare, forever departed from calamities and constantly joyful, arriving everywhere within all lands,” is the great functioning displayed outwardly, the expounding pervading everywhere. The third speaks of the pervading cause: “for the benefit of beings he makes offerings to the buddhas, and according to his intention obtains a corresponding fruit”; Chengguan glosses, “because he makes offerings to the buddhas with the Dharma, he accords and knows with regard to the Dharma; because he acts universally for beings, he can function universally; and this is the outflowing of the same kind, called a corresponding fruit,” and cites the words of the Jin rendering as warrant: “the Jin scripture says ‘offering with an upright mind’, which makes clear that it is an offering of Dharma” — the offering is not a matter of goods, but of Dharma. The fourth speaks of the deep cause: “from his first offering to the buddhas his mind gentle and forbearing, entering deep concentration and contemplating the nature of dharmas, everywhere urging beings to give rise to the mind of the path,” which Chengguan divides into the two practices, the six perfections for one's own benefit and those for others' benefit, the two practices being complete “and therefore it says ‘swiftly accomplishes’.”
The latter six verses urge practice. The fifth is the practice of seeking the Dharma: “seeking the Dharma in the ten directions with a disposition making no distinction, cultivating merit that it may be complete, the two marks of existence and nonexistence wholly extinguished,” of which Chengguan says, “in all dharmas there is nothing at all sought; a seeking of this kind is the seeing of the true dharma-body.” The sixth is the practice of expounding the Dharma: “everywhere going to the lands of the ten directions, broadly expounding the wondrous Dharma and raising up benefit and profit,” Chengguan glossing “benefit and profit” as the fourfold gain of causing beings to depart from evil and take up good, of this life and other lives, of the worldly and the world-transcending, of merit and of wisdom. The seventh is the practice of hearing the Dharma: “the wondrous wheel of the Dharma that the Tathāgata turns is in every part a limb of awakening,” upon which Chengguan lays down a sentence of the utmost weight — “there is not one graph and not one dharma that is not a cause of awakening; how should it stop at the thirty-seven factors?” The eighth through the tenth are the practice of dismantling marks, which Chengguan determines as “the first stating it directly, the latter two glossing it further.” The eighth states it directly: “not seeing that the ten powers are empty as a conjuring, though he looks it is not seeing, as a blind man looks; one who grasps marks by discrimination does not see the Buddha, and only by departing from clinging altogether can one see” — the first three lines say it from the negative side, the last from the positive. The ninth is the first further gloss: “beings differ according to their deeds, and the inward and outward of the ten directions are hard to see through; the Buddha's body is unobstructed and pervades the ten directions, and likewise cannot be seen through”; Chengguan says, “the deluded confusion of beings cannot even be exhausted; how then should the buddhas, who accord with the real, be seen to the end?” — taking the deluded as a figure for the real. The tenth is the second further gloss, and is also the close of the whole chapter: “Just as in empty space there are measureless lands, that come not and go not and yet pervade the ten directions, whose arising, forming, and perishing lean upon nothing — so too does the Buddha pervade empty space.” Chengguan opens two sets of four meanings upon this verse: for lands pervading space, “first, many lands fill space; second, their substance neither comes nor goes; third, it does not prevent their forming and perishing; fourth, there is no separate thing relied upon”; and for the Buddha's body pervading space, “first, it pervades many lands all at once; second, it constantly neither goes nor comes; third, it should have appearing and disappearing; fourth, its substance and function rely on nothing”; and the conclusion is that “the Buddha's body likewise is not to be grasped by way of its pervading space.”
Clearing away a misreading: the last verse's saying that the Buddha pervades empty space is most easily read as ‘the Buddha is one enormous existent that fills up space’ — and that is exactly what Chengguan blocks with “grasping by way of pervading space.” What the figure of empty space takes is the being without support, not the being vast. Where it comes to earth: from the first verse's “he is not one with the eye of the realized path” the whole chapter is dismantling seeing, and at the last verse it will not permit even “pervading” to be grasped — from beginning to end this chapter does one thing only, which is to take away, layer by layer, the buddha you are holding in your hand.
Lineage
The meaning of this chapter was carried on by four later tracks, which are recorded together without adjudication. The line of Chengguan: he opens five gates — the ten meanings of the reason for its coming, the explanation of the name in its opening and closing, the tenet and aim, the resolving of doubts and objections, and the explanation of the text — determines light to be the substance and awakening the function, establishes the two meanings of “a single release of light shining all at once” and “one assembly pervading all places,” and outlines the ten segments one by one, dividing the prose and the verses of each into the two levels of bodily light and light of wisdom; at the end of the chapter he concludes the three chapters together, saying “the three chapters above have now answered the question about the fruit relied upon in the first ten clauses,” gathering the pervading of the name, the pervading of the expedient and the real, and the pervading of the body into one set. The line of Fazang: on the sixty-fascicle chapter “The Awakening by the Tathāgata's Light” he distinguishes four gates, determines the reason for its coming by the sequence of the three kinds of deeds, sets up beside the tenet and aim a separate gate of “intent,” and in glossing the verses explains the twofold departure from existence and nonexistence in three layers, by the three natures, by the three non-natures, and by their mutual fusion — the household method of the school of the five teachings receives here one complete application. The line of Zhiyan: in discerning the name he divides the four graphs “Tathāgata,” “light,” “bright,” and “awakening,” determines what this chapter answers to be “the eighth question, on the power of the Buddha's merit, and the tenth, on the display of the accomplishing of right awakening,” and at the end of the chapter opens twenty-two separate gates that gather in the cause and fruit of the six destinies, the two vehicles, those who turn about, those who advance directly, the sudden teaching, and on up to the station of Samantabhadra, saying of it himself, “this is said in dependence upon the transmitted teaching of Samantabhadra.” The line of Li Tongxuan: he reads the whole chapter as the station of the ten faiths, determines the ten wisdom-buddhas to be “the fruit believed in within the mind of faith, one's own wisdom, the same from the first as the Buddha's,” the ten color-worlds to be the dharma-body and Mañjuśrī to be the wondrous wisdom of one's own mind, determines the light of this chapter to be the light of the teaching and practice of the station of faith, and explains his own procedure by the two questions and answers on faith's not entering concentration and on Mañjuśrī's being the one who expounds.
The question-topics to which the four masters tie the chapter are not the same, and the outlines they set up are not the same either; there was divergence of saying in antiquity, and it is recorded without adjudication of high or low. As for the compendia of the Huayan school, the Huayan jing zhigui cites this chapter in one place as an instance of the meaning of “pervading,” which belongs to the raising of an example in doctrinal classification and is not a glossing of this chapter's scriptural text; that too is recorded without adjudication. In the four books Huayan yisheng jiaoyi fenqi zhang, Shixuan men, Fajie xuanjing, and Huanyuan guan the chapter's name yields no occurrence at all, and the absence is recorded as the facts stand. This chapter likewise has no separately circulating treatise that quotes and glosses the scripture, unlike the chapter “The Ten Grounds,” which has the Treatise on the Ten Grounds Sūtra; that absence is recorded along with the rest.
As for this chapter's ties with what precedes and follows: it receives from above the pervading of the name in “The Names of the Tathāgata” and the pervading of the Dharma in “The Four Noble Truths,” and joins below to “Bodhisattvas Ask for Clarification.” Li Tongxuan determines it most directly: this chapter is that into which faith enters, and the chapter “Ask for Clarification” “is already within faith, where by question and answer the rule of the Dharma establishes the cultivation of the power of faith” — the light having shone, the next thing is to open one's mouth and ask.
考據Apparatus
光明覺品＝世尊於普光明殿不起於座，從兩足輪下放百億光明，光明十番遞增遍照，自此三千大千世界以至盡法界虛空界所有世界；每一番光照，十方各有一大菩薩來詣佛所，一切處文殊師利菩薩同時發聲說十偈。全品十段、百偈，世尊未親說一字，說者唯文殊。澄觀開五門釋之，判「光明」為體、「覺」為用，並謂唯一放光同時頓照，非多度放光；法藏於六十本〈如來光明覺品〉四門分別，智儼《搜玄記》於此品開二十二門，李通玄則以十信位讀之，判十智佛為自己智身、十色世界為法身、文殊為自心妙慧。三家所繫之答問目各異，古有異說，誌錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 底本 T279 三十九品 | 品九 光明覺品（第二會 普光明殿 · 卷十三〔T10n0279 0062b15〕起–下品〈菩薩問明品第十〉品題〔0066a26〕前訖） |
| 澄觀《華嚴經疏》 | 光明覺品疏〔T35n1735 0594c10〕起–〔0600c05〕前訖；開五門：來意（十義）・釋名・宗趣・解疑妨・釋文 |
| 法藏《探玄記》（六十華嚴疏） | 如來光明覺品第五〔T35n1733 0171c14〕起–〔0175b18〕前訖；四門：釋名・來意（七義）・宗趣・意趣 |
| 智儼《搜玄記》（六十華嚴疏） | 光明覺品第五〔T35n1732 0026b24〕起–〔0027c12〕前訖；四門同前：辨名・來意・宗・分文釋 |
| 李通玄《新華嚴經論》 | 光明覺品第九〔T36n1739 0818b04〕起–〔0820a01〕前訖；三門：釋品名目・釋品來意・隨文釋義 |
來意——澄觀立十義，首義即繫於前二品之答問：
「解此一品，略以五門。初來意中，自有其十：一為答前所依果問故。」〔T35n1735 0594c11〕
其第二、第三義繫於〈如來名號品〉與十信之體：
「二為廣〈名號品〉總標多端故，正廣種種觀察是意業故。三者即說十信之體性故。」〔T35n1735 0594c17〕
第四至第七義辨「遍」之四層：
「四顯實遍故。但所說有二：一佛、二法。佛有二：一身、二名。法亦有二：一權、二實。前但佛名遍，此顯身遍。」〔T35n1735 0594c20〕
「六顯總遍故。前但名諦別遍，今此一會即遍法界，一一皆悉同時、同處、同眾、同說、同遍故。七顯圓遍故。謂前顯差別，一切方能遍一切；今顯無差別，一切即圓融遍一切故。」〔T35n1735 0594c25〕
法藏於六十本立七義，第一義繫三業之次：
「二來意者，有七：一前明身語，今明意業，故來也。二為別答前功德勢力等問故。」〔T35n1733 0171c17〕
智儼《搜玄記》則極簡：「二來意。何故來者？將欲說故，集有緣眾并顯法分齊也。」〔T35n1732 0026b27〕
李通玄繫於十信：「二釋品來意者，為此第二會中普光明殿說十信心，明成凡夫自心所契佛果信。」〔T36n1739 0818b20〕
釋名——澄觀分開、合二釋：
「第二釋名者，一開、二合。初開者，光明體也。覺者，用也。此二各二，謂光有身智二光，覺有覺知覺悟。又光有能照所照，覺有能覺所覺。如來放身光照事法界，令菩薩覺知見事無礙；文殊演智光雙照事理，令眾覺悟法之性相。」〔T35n1735 0595a06〕
「若從開釋，光明之覺，光明有覺之用，通依主、有財。若從合說，光明即覺，可持業也。」〔T35n1735 0595a18〕
法藏作依主釋：「初釋名者，謂如來之光明，光明之開覺，謂依體起用，依用成益，皆依主釋可知。」〔T35n1733 0171c15〕
智儼分四字：「一辨名者，如來即化主，光者智體，明者用，覺者開曉於緣耳。又覺諸菩薩。」〔T35n1732 0026b25〕
李通玄從所被之機立名：「以光所照覺悟信心令修行故，以是因緣，名〈光明覺品〉。」〔T36n1739 0818b12〕
宗趣——澄觀：「第三宗趣者，以身智二光無礙覺悟為宗，令物生信為趣。」〔T35n1735 0595a20〕；法藏開合二釋，開中三：「一能照之光、二光所照境、三照所成覺。」〔T35n1733 0172a03〕；智儼：「三宗。為集同法眾亦顯法增微，人法體相用準之。」〔T35n1732 0026b28〕
正釋文（澄觀）——大分為二，次分十段：
「第五釋文。大分為二：初如來放光、二『照此』下光至分齊。」〔T35n1735 0595b02〕
「第二光至分齊者，此中光照大數，約其現文且有二十六節，前九別名、後十七同辨，即為十段。」〔T35n1735 0595b09〕
十段之內科與答問之配屬：
「十段之中，文各有二：皆長行，佛以身光照現事境，令眾目覩；偈頌，文殊智光讚述事理，令眾悟入。十段依答，文三：初五答菩提，即分為五：初一總顯菩提超情、二通顯菩提因果、三顯八相菩提、四顯菩提體性、五體菩提之因。」〔T35n1735 0595b19〕
底本十段之段界與此科一一相扣：段一〔T10n0279 0062b16〕· 段二〔0063a03〕· 段三〔0063b06〕· 段四〔0063c08〕· 段五〔0064a10〕· 段六〔0064b12〕· 段七〔0064c14〕· 段八〔0065a16〕· 段九〔0065b18〕· 段十〔0065c20〕。
二、術語
| 漢 | 所徵 | 精義 |
|---|---|---|
| 光明覺 | 澄觀：「光明體也。覺者，用也。」〔T35n1735 0595a07〕 | 開則體用二分・合則「光明即覺」持業釋〔0595a19〕 |
| 身光・智光 | 澄觀：「謂光有身智二光，覺有覺知覺悟。」〔T35n1735 0595a07〕 | 長行是佛身光照事境・偈頌是文殊智光照事理〔0595b19〕 |
| 一切處文殊師利 | 澄觀：「言一切處文殊者，略申三義」〔T35n1735 0596a14〕 | 一約當節百億佛前有百億文殊・二一處東來即一切處東來・三約表法為不動智之妙用〔0596a14–0596a20〕 |
| 兩足輪 | 澄觀：「足下放者，表信四義：一自下而上，信最初故。二最卑微故。三為行本故」〔T35n1735 0595b04〕 | 第四義「顯信該果海，已滿足故。輪義亦然，圓無缺故。」〔0595b07〕 |
| 百億光明 | 澄觀：「言百億光者，以遍法界所照之剎皆百億故。」〔T35n1735 0595b08〕 | 光數繫於所照剎數，非另有數量 |
| 三千大千世界 | 澄觀引《俱舍論》：「四大洲、日月、蘇迷盧、欲天梵世各一千，名一小千界。此小千千倍，說名一中千，此千倍大千，皆同一成壞。」〔T35n1735 0595b28〕 | 「以三度積，故曰三千。略去小中，舉其末後，故云大千。」〔0595c03〕 |
| 百億（數法） | 澄觀：「今約中數，從千已上百百變之，則有百億，故唐三藏譯為百億俱胝。」〔T35n1735 0595c20〕 | 三等數法之中等；下光照一億十億等「梵本皆云俱胝」〔0595c27〕 |
| 閻浮提 | 澄觀：「閻浮提者，新云贍部。」《俱舍》云「阿耨達池岸有樹名贍部，因以名洲。」「提者，此云洲也。」〔T35n1735 0595c12〕 | 底本作舊譯「閻浮提」 |
| 弗婆提 | 澄觀：「東弗婆提者，此云勝身，身勝餘洲故。」〔T35n1735 0595c13〕 | 東洲 |
| 瞿耶尼 | 澄觀：「西衢耶尼，此云牛貨，以牛貨易故。」〔T35n1735 0595c14〕 | 疏作「衢耶尼」・經作「瞿耶尼」，同名異寫 |
| 欝單越 | 澄觀：「北欝單越，此云勝生，以定壽千歲，衣食自然故。」〔T35n1735 0595c14〕 | 北洲 |
| 輪圍山 | 澄觀：「百億輪圍者，一四天下一小鐵圍故，中者有千，大者唯一。」〔T35n1735 0595c16〕 | 六十本作「金剛圍山」〔T09n0278 0422b20〕 |
| 不動智佛 | 李通玄：「明已上不動智佛等十箇智佛，是信心中所信之果，是自己之智，與佛本同。」〔T36n1739 0818b29〕 | 十智佛之首・通玄判為自己智身 |
| 二十六節 | 澄觀：「約其現文且有二十六節，前九別名、後十七同辨，即為十段。」〔T35n1735 0595b09〕 | 現文節數與科為十段之所以 |
〔查無〕：「蓮華藏師子之座」「十佛剎微塵數」二語，四家疏論於本品段內皆無別釋，據實標闕。
三、譬喻·修辭
- 月照百川（澄觀釋一光頓照而節節各見）——「在佛文殊節節皆遍，如月普照百川各見。」〔T35n1735 0595b17〕
- 泥中刺（澄觀釋段二「愛刺所傷毒」）——「上半所為，謂無明造業，愛能潤業，故生死無窮，如泥中刺不覺其傷」〔T35n1735 0597a01〕
- 光無相（法藏引《涅槃經》釋身光即智光）——「是光無相，非青見青也。」〔T35n1733 0172a10〕
- 瑠璃光菩薩（澄觀引《涅槃經》釋光明即智慧）——「光明者名為智慧，知悟不殊。唯一平等；覺悟之心，知無事非理故。」〔T35n1735 0595a14〕
- 金山・人中月・師子步（澄觀科段三為八相，此其喻）——「或有見初生，妙色如金山，住是最後身，永作人中月。」〔T10n0279 0063b19〕；「念慧皆善巧，丈夫師子步。」〔0063b22〕
- 世燈永滅（經文段三示涅槃）——「或見心寂靜，如世燈永滅，種種現神通，十力能如是。」〔T10n0279 0063c06〕
- 法燈・法船・法橋（經文段九三喻連舉）——「為彼大然正法燈，永作照明是其行。」〔T10n0279 0065c11〕；「為彼興造大法船，皆令得度是其行。」〔0065c13〕；「佛哀愍彼建法橋，正念令昇是其行。」〔0065c15〕
- 墮海四難（法藏釋救癡愛眾生）——「初對中，前一救癡愛眾生，如人墮海，由四義難脫：一水深、二波峻、三被網繫」〔T35n1733 0175a01〕
- 盲覩（經文段十第八偈）——「不見十力空如幻，雖見非見如盲覩」〔T10n0279 0066a20〕；六十本作「雖見無所見，如盲對五色」〔T09n0278 0426c20〕
- 空中無量剎（經文段十結偈·澄觀開四義對配）——「譬如空中無量剎，無來無去遍十方，生成滅壞無所依，佛遍虛空亦如是。」〔T10n0279 0066a24〕；澄觀：「如剎遍空，有其四義：一多剎滿空、二體無來去、三不妨成壞、四無別所依。佛身遍空亦具四義：一頓遍多剎、二恒不去來、三應有出沒、四體用無依」〔T35n1735 0600b20〕
- 重言之體例——後九段長行「南、西、北方，四維、上、下，亦復如是」逐段同辭（段一無此句）；十段引偈句「爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言」十段全同。段五十偈句句以「如是業應作」結、段八十偈句句以「方便力」結、段九十偈句句以「是其行」結——三段之句末重言，為本品最顯之修辭格。
四、異譯對勘
本品之漢譯校本：實叉難陀 T279（底本·〈光明覺品第九〉）· 佛馱跋陀羅 T278（晉譯六十華嚴·〈如來光明覺品第五〉〔T09n0278 0422b17〕起–〔0427a02〕前訖）。本品無別行經、無牒經論釋〔查無〕。以下逐句全錄不判。
句一 放光起句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，世尊從兩足輪下放百億光明，照此三千大千世界 | T10n0279 0062b16 |
| 佛馱 T278 | 爾時，世尊從兩足相輪放百億光明，遍照三千大千世界 | T09n0278 0422b18 |
異文所繫：(甲) 80「兩足輪下」↔ 60「兩足相輪」。(乙) 80「照此」↔ 60「遍照」——澄觀科文即以「照此」二字立第二段之界〔T35n1735 0595b03〕。
句二 所照之洲與山
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 百億弗婆提、百億瞿耶尼、百億欝單越、百億大海、百億輪圍山 | T10n0279 0062b17 段內 |
| 佛馱 T278 | 百億弗婆提、百億拘伽尼、百億欝單越、百億大海、百億金剛圍山 | T09n0278 0422b19 |
異文所繫：80「瞿耶尼」↔ 60「拘伽尼」；80「輪圍山」↔ 60「金剛圍山」。
句三 所照之天
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 百億四天王眾天、百億三十三天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億梵眾天、百億光音天、百億遍淨天、百億廣果天、百億色究竟天 | T10n0279 0062b21 段內 |
| 佛馱 T278 | 百億四天王天、百億三十三天、百億時天、百億兜率陀天、百億化樂天、百億他化樂天、百億梵天、百億光音天、百億遍淨天、百億果實天、百億色究竟天 | T09n0278 0422b23 |
異文所繫：80「夜摩天」↔ 60「時天」（音譯與義譯之異）；80「梵眾天」↔ 60「梵天」；80「廣果天」↔ 60「果實天」；80「他化自在天」↔ 60「他化樂天」。澄觀誌二本同止於色究竟：「此經文中但至色頂，約無色無處故。」〔T35n1735 0595c08〕
句四 十菩薩名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩 | T10n0279 0062c01 段內 |
| 佛馱 T278 | 文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩 | T09n0278 0422c02 |
異文所繫：十名之中唯第五異——80「功德首」↔ 60「德首」，餘九全同。
句五 十世界名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 金色世界、妙色世界、蓮華色世界、薝蔔華色世界、優鉢羅華色世界、金色世界、寶色世界、金剛色世界、玻瓈色世界、平等色世界 | T10n0279 0062c04 段內 |
| 佛馱 T278 | 金色世界、樂色、華色、薝蔔華色、青蓮華色、金色、寶色、金剛色、玻瓈色、如實色世界 | T09n0278 0422c05 |
異文所繫：(甲) 第二名 80「妙色」↔ 60「樂色」。(乙) 第三名 80「蓮華色」↔ 60「華色」。(丙) 第五名 80「優鉢羅華色」↔ 60「青蓮華色」（音譯與義譯之異）。(丁) 第十名 80「平等色」↔ 60「如實色」。
句六 十佛名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 不動智佛、無礙智佛、解脫智佛、威儀智佛、明相智佛、究竟智佛、最勝智佛、自在智佛、梵智佛、觀察智佛 | T10n0279 0062c08 段內 |
| 佛馱 T278 | 不動智佛、智慧火佛、淨智佛、具威儀智佛、明星智佛、究竟智佛、無上智佛、自在智佛、梵天智佛、伏怨智佛 | T09n0278 0422c08 |
異文所繫：十名之中同者三——第一「不動智佛」、第六「究竟智佛」、第八「自在智佛」；餘七皆異——80 之第二、三、四、五、七、九、十名依次作『無礙智』『解脫智』『威儀智』『明相智』『最勝智』『梵智』『觀察智』，60 同位依次作『智慧火』『淨智』『具威儀智』『明星智』『無上智』『梵天智』『伏怨智』。
句七 說偈者之標
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言 | T10n0279 0062c10 段內 |
| 佛馱 T278（初段） | 爾時，文殊師利以偈頌曰 | T09n0278 0422c10 |
| 佛馱 T278（初段結） | 如此處文殊師利說偈，一切處亦復如是。 | T09n0278 0423a03 |
| 佛馱 T278（第二段起） | 爾時，一切處文殊師利以偈頌曰 | T09n0278 0423a14 |
異文所繫：80 十段之引偈句全同，初段即冠「一切處」三字，並具「各於佛所，同時發聲」六字；60 初段不冠「一切處」，而於偈末別置「如此處文殊師利說偈，一切處亦復如是」一句結類，自第二段起始冠「一切處」。澄觀於 80 之「各於佛所」立當節之義：「各各皆說當節之偈，故文皆云各於佛所。」〔T35n1735 0596a16〕
句八 段一第一偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 若有見正覺，解脫離諸漏，不著一切世，彼非證道眼。 | T10n0279 0062c12 |
| 佛馱 T278 | 若有知正覺，解脫離諸漏，不著一切世，彼非淨道眼。 | T09n0278 0422c12 |
異文所繫：80「見正覺」↔ 60「知正覺」；80「非證道眼」↔ 60「非淨道眼」。
句九 段一第十偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 一中解無量，無量中解一，了彼互生起，當成無所畏。 | T10n0279 0063a01 |
| 佛馱 T278 | 一中解無量，無量中解一，展轉生非實，智者無所畏。 | T09n0278 0423a01 |
異文所繫：前二句全同；第三句 80「了彼互生起」↔ 60「展轉生非實」——80 就相生說、60 就非實說。第四句 80「當成無所畏」↔ 60「智者無所畏」。法藏於此句設問會通：「問：上云一中解無量等，與此相違，如何會釋？」〔T35n1733 0174c01〕
句十 全品結偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 譬如空中無量剎，無來無去遍十方，生成滅壞無所依，佛遍虛空亦如是。 | T10n0279 0066a24 |
| 佛馱 T278 | 譬如無量剎，依止虛空住，不從十方來，去亦無所至，世界若成敗，本來無所依，佛身亦如是，充滿虛空界。 | T09n0278 0426c27 |
異文所繫：80 作七言四句、60 作五言八句——80 之句式逐段實計為段一至段五皆五言、段六前五偈七言後五偈五言、段七全五言、段八至段十全七言，所見 60 本裁段內諸偈皆五言，故末三段偈之行數不能對數比併。喻依喻體全同：剎依空而住、無來無去、成壞無依，佛身亦爾。
全錄不判：以上十句之異，或音譯義譯之異（夜摩／時・優鉢羅華色／青蓮華色）、或名相開合之異（功德首／德首・梵眾天／梵天）、或譯語取義之異（見／知・證／淨・了彼互生起／展轉生非實）、或句式長短之異（七言／五言），二本並錄，不判優劣。
五、宗義之經據〔眼〕
(一) 光明與覺不二——澄觀於合釋處立本品之宗眼：
「二合者，良以事理俱融唯一無礙境，故得一事即遍無邊而不壞本相；身智無二，唯一無礙光故。」〔T35n1735 0595a11〕
「又此二光不異覺境，此三圓融唯無礙之法界，雖平等絕相，不壞光明之覺。品中辨此，故以為名。」〔T35n1735 0595a15〕
法藏於六十本判同：「二合者，良以理事俱融唯一境故，故得一事即遍無邊而不壞本相。由境無二故，身光即智光，唯一無礙光。」〔T35n1733 0172a07〕
(二) 唯一放光，同時頓照——本品十番光照，古德不作十度放光解：
「然非多度放光，亦非一度放光次第照於多節，唯一放光同時頓照盡空世界。但為言不並，彰說有前後，隨機心現節節各見，則如來光明節節而照，金色文殊節節而至，乃至法界各見亦爾。」〔T35n1735 0595b12〕
澄觀並謂據實義本無十之限：「若據實義，應有等法界無盡之節，節節有偈，中上本經必應廣說。」〔T35n1735 0595b11〕
(三) 長行是身光照事，偈頌是智光照理——本品長行與偈之分工，是全品體例之骨：
「十段之中，文各有二：皆長行，佛以身光照現事境，令眾目覩；偈頌，文殊智光讚述事理，令眾悟入。」〔T35n1735 0595b19〕
法藏所判全同：「一身光照事境，令眾覺見事無限礙，即長行所辨二智光照理境令眾覺見，理無差別即頌中所明。」〔T35n1733 0172a04〕
(四) 差別遍與無差別遍——本品之「遍」異於前二品之「遍」：
「七顯圓遍故。謂前顯差別，一切方能遍一切；今顯無差別，一切即圓融遍一切故。」〔T35n1735 0594c27〕
法藏同判：「七前佛名諦名則多名別別遍，以是權故；今明一法一會即圓融遍，以是約實故。又前是差別遍，此是無差別遍，故須來也。」〔T35n1733 0171c28〕
(五) 一切處文殊之三義——說者何以標「一切處」，澄觀立三義：
「言一切處文殊者，略申三義：一約當節，如初節中，百億佛前有百億文殊為一切也。各各皆說當節之偈，故文皆云各於佛所。二一文殊從一處東來，即從一切處東來。至一法會，即至一切法會故。」〔T35n1735 0596a14〕
「三約表法，文殊乃是不動智之妙用，觸境斯了。」〔T35n1735 0596a19〕
(六) 一會不動而遍法界——澄觀釋長行「如此處」下之現自法會：
「二現自法會中二：先現本會，此是一會遍一切處，非是多處各別有會。乃至法界亦如是遍，此圓融法非思之境。」〔T35n1735 0596a07〕
此即前文所謂「九示前神通相故。上云現通。如何現耶？一會不動遍法界故。」〔T35n1735 0595a02〕
(七) 佛身遍空四義——全品結偈之義據，澄觀以剎遍空四義對配佛身遍空四義：
「如剎遍空，有其四義：一多剎滿空、二體無來去、三不妨成壞、四無別所依。佛身遍空亦具四義：一頓遍多剎、二恒不去來、三應有出沒、四體用無依，是故佛身亦不可以遍空而取耳。」〔T35n1735 0600b20〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
答問配屬之二解——澄觀先舉古德之判，再別出一解，二解並存：
「一為答前所依果問故。然古德對前二品已答二問，此品正答三問，謂長行放光答佛威德，見成正覺答成菩提，文殊說偈正答佛法性問。今更一解：謂長行但現相答，已如前說。偈中具答三問，謂初五答菩提、次一答威德、後四答法性。」〔T35n1735 0594c12〕
解疑妨——澄觀第四門專列三難三答：其一問足輪光何時放，答「是前〈名號品〉放。但前二品明文殊此會說法不俟光照。今辨百億剎中，乃至遍法界說故，須光以顯，示其所來。」〔T35n1735 0595a24〕；其二問「光照百億，百億何不照此」，答「此為主故。若彼為主，則說彼照。」〔T35n1735 0595a28〕；其三疑「下光既窮法界，金色更在何許」，答「當剎當剎有本會處，皆去十剎，主伴遍故。」〔T35n1735 0595b01〕
八相之現而不礙報化——釋長行所現八相：
「二現八相中，文有五相，受生含三。佛成道後始放光明。却現初生及後涅槃者，約微細門融三世故。亦非能照是報、所照是化，以放光身在摩竭故，此經報化融故。」〔T35n1735 0595c28〕
段九救眾生之八科——澄觀以『所救』『能救』二分逐偈立科：如「四救惡趣眾生。三句所救，謂無善可恃，顯唯惡業及惑病因，招三惡趣，展轉復起三毒之過，因果俱燒。末句救方，但淨其心，因亡果喪。」〔T35n1735 0599c29〕；「七救無明眾生。前半所救，由本住無明故，不見無住之本，迷理惑事狂走於生死之中。」〔T35n1735 0600a09〕
段十之六行科——「後六偈觀物順行。佛昔如是行，今得說法果，令物行之亦得斯果。初一偈求法行、二說法行、三聽法行、四有三偈破相行。」〔T35n1735 0600b01〕
引晉經為證——釋段十第三偈「如其意獲相似果」時引六十本：「晉經云正心供養，明是法供養也。」〔T35n1735 0600a26〕
法藏《探玄記》T35n1733（六十華嚴疏〈如來光明覺品〉）
意趣五種——法藏於宗趣之外別立意趣門：「顯此無礙理事有多意趣，略謂五種：一近與信中菩薩為所信境故」〔T35n1733 0172a14〕
「一切有無法了達非有無」之三門釋——法藏於六十本此偈開三門，並以三性、三無性、雙融次第釋之：
「一切有無法了達非有無者，有三門：一約三性、二約三無性、三約雙融。初中復二：初別、後總。別中三性各有二義。所執中，一是情有、二是理無。依他中，一是幻有、二是性空。圓成中，一離相、二是體實。」〔T35n1733 0175a27〕
「二約三無性者，初無相觀境中，所執有無皆虛故。又無有有無，故俱離也。依他無生性中，無幻有、有性空，不二故俱離也。圓成無性中，無二性、有真理，亦不二故俱絕也。三約雙融者，三有三無圓融無礙，二相絕故俱離也。」〔T35n1733 0175b05〕
段十之七行科——法藏科末段為七對：「四二偈受法行，即是見正說法身，以七覺為法輪故也。五二偈明捨相見真行。六二偈佛等生界行。七二偈生滅無本行喻。上來通答前初十問竟。」〔T35n1733 0175b13〕——其科依六十本五言之偈行立，故作「二偈」為一行，與八十本七言四句一偈者不同。
智儼《搜玄記》T35n1732（六十華嚴疏〈光明覺品〉）
文殊說偈之表法——「第五偈頌文言出文殊，意表餘十菩薩。所以文殊說者，示法從慧出故。」〔T35n1732 0027a01〕
本品所答之問目——「此品答上第八佛功德勢力及第十示成正覺二問。」〔T35n1732 0027b26〕
增光集眾之所表——「問：何故約增光覺集眾？答：為表法有淺深、行有增微故也。」〔T35n1732 0027b27〕
二十二門——智儼於本品末開一大科，攝諸位因果：
「此文與後為則，今略開諸位為二十二門：六道因果即為六門，聲聞辟支二人因果通說復為二門。」〔T35n1732 0027b29〕
「普賢位中，從信已上乃至十地，皆通因果菩薩及佛復為五門。此依普賢阿含說。」〔T35n1732 0027c09〕
李通玄《新華嚴經論》T36n1739（表法異軌）
十智佛・十色世界・文殊之表法——
「明已上不動智佛等十箇智佛，是信心中所信之果，是自己之智，與佛本同。」〔T36n1739 0818b29〕
文殊與餘九菩薩之表法，通玄繼之曰：「餘九是行。十色世界是所見之法。」〔T36n1739 0818c02〕
「法身者，即十色世界是。智身者，即十智佛是。慧身者，即文殊師利是。大悲者，即一百四十大願成之是。」〔T36n1739 0819c16〕
光明觀之修法——「修行者，一一隨光觀照十方，已能觀之心亦盡，即與法身同體，入十住初心。」〔T36n1739 0818b13〕；「若作此寶色光明觀，不成一切普賢願海神通力，諸佛大用皆悉不成。」〔T36n1739 0818b17〕
二問答——其一：「問曰：何故成十信門皆文殊師利說法？答曰：為明文殊是十方諸佛妙慧，善簡擇正邪。正邪既定，方以行修行，即名普賢行也。」〔T36n1739 0819c20〕；其二：「又問曰：五位法中菩薩入定方說，何故信位不入定說？答曰：信是凡夫生滅心，信未入證，故無定也。」〔T36n1739 0819c25〕
入信之難——「為凡夫總自認是凡夫，不肯認自心是不動智佛故，是故入十信難。」〔T36n1739 0819b01〕
誌錄不判：本品之所答問目，四家所繫不一——澄觀繫「所依果問」並錄古德「正答三問」與自出「偈中具答三問」二解，法藏繫「別答前功德勢力等問」，智儼繫「第八佛功德勢力及第十示成正覺二問」；本品之科段，澄觀依八十本十段立、法藏依六十本五言偈行立七對、智儼別開二十二門、李通玄則以十信位貫之。就表法而言，澄觀以文殊為「不動智之妙用」，智儼以文殊為「示法從慧出」，李通玄以文殊為「自心妙理之慧」而十智佛為自己智身。四家並行，皆古德成說，誌錄之，不判高下。
七、互讀·承衍
- 前後品之繫：本品承〈如來名號品第七〉〈四聖諦品第八〉、下接〈菩薩問明品第十〉。澄觀以三品配名遍・法遍・身遍：「前但佛名遍，此顯身遍。〈四諦〉即實之權遍，此品顯即權之實遍故。」〔T35n1735 0594c22〕；並於品末結三品：「上來三品答初十句所依果問竟。」〔T35n1735 0600b24〕
- 三業之繫：法藏以三品配佛之身語意三業——「一前明身語，今明意業，故來也。」〔T35n1733 0171c17〕；李通玄同：「其前之〈如來名號品〉，舉佛身眼耳鼻舌等及名號遍周。〈四聖諦品〉，明如來口業說法行遍周，總明佛果遍也。」〔T36n1739 0818b21〕
- 下接問明品之繫：李通玄以本品為信之所入、〈問明品〉為信之所成——「如〈問明品〉即是已入信中，問答法則，成其信力修行故。」〔T36n1739 0819c19〕
- 下經之則：澄觀判本品為後文一切「遍」文之範式——「八與下經為其則故。謂下結經通云遍一切者，皆如此辨，以如來一乘圓教，於須彌山等一類世界，施化分齊皆若此故。」〔T35n1735 0594c29〕；智儼同：「此文與後為則」〔T35n1732 0027b29〕
- 華嚴宗論之承：《華嚴經旨歸》T45n1871 一處舉本品為證——「無不同時皆說此法。如光明覺品說。四遍塵道者」〔T45n1871 0589c25〕。此為釋「遍」義時舉本品作教相之例，非疏釋本品經文，誌錄之。
- 澄觀所引他典（釋三千大千與百億數法時所徵，誌錄不判）：《俱舍論》〔T35n1735 0595b28〕·《長阿含》十八·《雜阿含》十六·《正理》三十一·《瑜伽》·《智論》·《雜集》·《顯揚》〔0595c04〕·《金光明》〔0595c07〕· 測公《深密記》第六〔0595c22〕·《智度論》第九「足下放光者，身得住處皆由於足。」〔0595b06〕
- 〔查無〕：《華嚴一乘教義分齊章》T45n1866 ·《十玄門》T45n1868 ·《法界玄鏡》T45n1883 ·《還源觀》T45n1876 四書「光明覺」零命中，記闕。《成唯識論》T31n1585 ·《攝大乘論》T31n1594 ·《瑜伽師地論》T30n1579 ·《解深密經》T16n0676 四典「光明覺」亦零命中，記闕——本品為放光說頌之場景經文，非教義術語密集之段，唯識橋薄弱屬本品性質，非漏檢。底本 T10n0279 全檔「光明覺品」四字唯本品品題一處，他品迴指零命中，記闕。本品亦無牒經論釋之別行論（不同於〈十地品〉之有《十地經論》），記闕。
八、校本定位
- 實叉 T279（底本）：〈光明覺品第九〉〔T10n0279 0062b15〕起（卷十三內）–下品〈菩薩問明品第十〉品題〔0066a26〕前訖。段一 0062b16（偈起 0062c12）· 段二 0063a03（偈起 0063a15）· 段三 0063b06（偈起 0063b17）· 段四 0063c08（偈起 0063c19）· 段五 0064a10（偈起 0064a21）· 段六 0064b12（偈起 0064b23）· 段七 0064c14（偈起 0064c25）· 段八 0065a16（偈起 0065a27）· 段九 0065b18（偈起 0065b29）· 段十 0065c20（偈起 0066a06·訖 0066a25）。十段各十偈，共一百偈。
- 佛馱 T278（晉譯主對校）：〈如來光明覺品第五〉〔T09n0278 0422b17〕起–下品〈菩薩明難品第六〉〔0427a02〕前訖。放光起句 0422b18 · 十菩薩名 0422c02 · 十世界名 0422c05 · 十佛名 0422c08 · 初段引偈 0422c11 · 初段結類句 0423a03 · 第二段起 0423a04 · 第二段引偈 0423a14 · 末段引偈 0426b19 · 結偈 0426c27–0427a01。
- 澄觀《疏》T35n1735：光明覺品疏 0594c10 起（五門標 0594c11 · 來意十義 0594c12–0595a05 · 釋名開合 0595a06 · 涅槃經引 0595a13 · 宗趣 0595a20 · 解疑妨 0595a22 · 釋文大分為二 0595b02 · 足輪表信四義 0595b04 · 二十六節十段 0595b09 · 唯一放光頓照 0595b12 · 月照百川 0595b17 · 十段文各有二 0595b19 · 十段依答文三 0595b22 · 三千大千俱舍引 0595b28 · 洲名釋 0595c11 · 百億數法 0595c17 · 深密記引 0595c22 · 八相 0595c28 · 現自法會 0596a07 · 一切處文殊三義 0596a14 · 段九救眾生科 0599c29–0600a17 · 段十科 0600a17 · 六行科 0600b01 · 剎遍空四義 0600b20 · 三品結 0600b24）–0600c05 前訖。卷跋「大方廣佛華嚴經疏卷第十三」0600b26 ·「卷第十四」0600c02 落於本品疏末。
- 法藏《探玄記》T35n1733：〈如來光明覺品第五〉0171c14 起（四門同上 0171c15 · 釋名 0171c15 · 來意七義 0171c17 · 宗趣開合 0172a02 · 涅槃經引 0172a09 · 意趣五種 0172a14 · 放光三意 0172b01 · 諸會相顯 0172c01 · 三性三無性雙融 0175a27–0175b10 · 末段七對科 0175b10 ·「上來通答前初十問竟」0175b16）–0175b18 前訖。
- 智儼《搜玄記》T35n1732：〈光明覺品第五〉0026b24 起（四門同前 0026b25 · 辨名 0026b25 · 來意 0026b27 · 宗 0026b28 · 分文釋 0026b29 · 初文分六 0026c02 · 諸會放光料簡 0026c08 · 文殊說偈表法 0027a01 · 答二問 0027b26 · 增光集眾 0027b27 · 二十二門 0027b29–0027c11）–0027c12 前訖。
- 李通玄《論》T36n1739：〈光明覺品第九〉0818b04 起（三門 0818b05 · 釋品名目 0818b07 · 光明觀 0818b13 · 釋品來意 0818b20 · 十智佛表法 0818b29 · 入信難 0819b01 · 十行頌歎 0819c01 · 一百四十大願 0819c14 · 三身配屬 0819c16 · 問明品之繫 0819c19 · 文殊說法問答 0819c20 · 信位不入定問答 0819c25）–0820a01 前訖。
- 異讀：本單元 T279 範圍〔0062b15〕–〔0066a25〕內大正校記 8 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0062b21〕天【大】｜大【宮】 · 〔0062c05〕薝【大】｜瞻【宮】 · 〔0062c06〕玻瓈【大】｜頗梨【宮】 · 〔0063a25〕寤【大】＊｜悟【宋】【元】【明】【宮】＊ · 〔0064b07〕此神通智力【大】｜神通大智力【明】【宮】 · 〔0064b29〕言說【大】｜言語【宮】 · 〔0064c24〕言【大】｜曰【宮】 · 〔0065b22〕十【大】｜七【聖】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）夾注（音注·校注）已於原典層剝除誌錄。原典層
□缺字符零命中。 - 異讀補記：CBETA 回改 1 條（不入上列大正校記之數）：〔0063a02〕互【CB】｜亙【大】。
Awakening by Light = the World-Honored One, in the Hall of Universal Light, without rising from his seat, releases a hundred koṭis of rays of light from beneath the wheel-marks of his two feet; the light shines everywhere in ten successively increasing rounds, from this three-thousandfold great-thousand world-system on to all the worlds to the end of the Dharma realm and of the realm of empty space. At each round of shining, one great bodhisattva from each of the ten directions comes to the place of the Buddha, and the bodhisattva Mañjuśrī of all places sends forth his voice at the same time and speaks ten verses. In the whole chapter there are ten segments and a hundred verses, and the World-Honored One does not himself speak a single word; the only speaker is Mañjuśrī. Chengguan opens five gates in explaining it, determining 「光明」 tr. “light” to be the substance and 「覺」 tr. “awakening” to be the function, and holds that there is a single release of light shining upon all at once, and not a releasing of light many times over; Fazang, on the sixty-fascicle chapter “The Awakening by the Tathāgata's Light,” distinguishes four gates; Zhiyan, in the Souxuan ji, opens twenty-two gates upon this chapter; and Li Tongxuan reads it as the station of the ten faiths, determining the ten wisdom-buddhas to be one's own wisdom-body, the ten color-worlds to be the dharma-body, and Mañjuśrī to be the wondrous wisdom of one's own mind. The question-topics to which the three masters tie the chapter differ in each case; there was divergence of saying in antiquity, and it is recorded without adjudication.
I. Doctrinal Outline and Placement
| Outline system | The place of this chapter within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 9, Awakening by Light (the second assembly, the Hall of Universal Light · fascicle 13, beginning at 〔T10n0279 0062b15〕 – ending before the title of the following chapter, “Bodhisattvas Ask for Clarification,” chapter 10, at 〔0066a26〕) |
| Chengguan, Huayan jing shu | The commentary on the chapter Awakening by Light begins at 〔T35n1735 0594c10〕 – ending before 〔0600c05〕; it opens five gates: the reason for its coming (ten meanings) · the explanation of the name · the tenet and aim · the resolving of doubts and objections · the explanation of the text |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | “The Awakening by the Tathāgata's Light,” chapter 5, begins at 〔T35n1733 0171c14〕 – ending before 〔0175b18〕; four gates: the explanation of the name · the reason for its coming (seven meanings) · the tenet and aim · the intent |
| Zhiyan, Souxuan ji (commentary on the sixty-fascicle Avataṃsaka) | “Awakening by Light,” chapter 5, begins at 〔T35n1732 0026b24〕 – ending before 〔0027c12〕; four gates as before: discerning the name · the reason for its coming · the tenet · dividing and explaining the text |
| Li Tongxuan, Xin Huayan jing lun | “Awakening by Light,” chapter 9, begins at 〔T36n1739 0818b04〕 – ending before 〔0820a01〕; three gates: explaining the title of the chapter · explaining the reason for the chapter's coming · explaining the meaning following the text |
The reason for its coming — Chengguan sets up ten meanings, of which the first is tied to the questions and answers of the two preceding chapters:
「解此一品，略以五門。初來意中，自有其十：一為答前所依果問故。」 tr. “In explaining this one chapter, five gates will serve. Within the first, the reason for its coming, there are of themselves ten: first, because it answers the earlier question about the fruit upon which one relies.” 〔T35n1735 0594c11〕
His second and third meanings are tied to “The Names of the Tathāgata” and to the substance of the ten faiths:
「二為廣〈名號品〉總標多端故，正廣種種觀察是意業故。三者即說十信之體性故。」 tr. “Second, because it broadly opens out the many heads that the chapter on the Names had indicated in general, and what it properly opens out is that contemplating of every sort which is the deeds of the mind. Third, because it sets forth the very substance of the ten faiths.” 〔T35n1735 0594c17〕
His fourth through seventh meanings discern four layers of 「遍」 tr. “pervading”:
「四顯實遍故。但所說有二：一佛、二法。佛有二：一身、二名。法亦有二：一權、二實。前但佛名遍，此顯身遍。」 tr. “Fourth, because it displays the pervading of the real. What is set forth is only twofold: first the Buddha, second the Dharma. The Buddha is twofold: first the body, second the name. The Dharma too is twofold: first the expedient, second the real. Earlier it was only the Buddha's name that pervaded; here the pervading of the body is displayed.” 〔T35n1735 0594c20〕
「六顯總遍故。前但名諦別遍，今此一會即遍法界，一一皆悉同時、同處、同眾、同說、同遍故。七顯圓遍故。謂前顯差別，一切方能遍一切；今顯無差別，一切即圓融遍一切故。」 tr. “Sixth, because it displays the pervading that is total. Earlier it was only the name and the truths that pervaded separately; now this one assembly pervades the Dharma realm, each and every one of them being at the same time, in the same place, with the same assembly, with the same expounding, and pervading alike. Seventh, because it displays the pervading that is perfect. That is, earlier what was displayed was difference, and everything was then able to pervade everything; now what is displayed is the absence of difference, and everything perfectly and fusedly pervades everything.” 〔T35n1735 0594c25〕
Fazang sets up seven meanings on the sixty-fascicle text, the first tied to the sequence of the three kinds of deeds:
「二來意者，有七：一前明身語，今明意業，故來也。二為別答前功德勢力等問故。」 tr. “Second, the reason for its coming, of which there are seven: first, the earlier chapters clarified body and speech, and now this clarifies the deeds of the mind, and therefore it comes. Second, because it separately answers the earlier questions about the power of merit and the rest.” 〔T35n1733 0171c17〕
Zhiyan, in the Souxuan ji, is extremely terse: 「二來意。何故來者？將欲說故，集有緣眾并顯法分齊也。」 tr. “Second, the reason for its coming. Why does it come? Because the expounding is about to be, gathering the assembly that has the connection and displaying the compass of the Dharma as well.” 〔T35n1732 0026b27〕
Li Tongxuan ties it to the ten faiths: 「二釋品來意者，為此第二會中普光明殿說十信心，明成凡夫自心所契佛果信。」 tr. “Second, explaining the reason for the chapter's coming: it is because in this second assembly, in the Hall of Universal Light, the ten minds of faith are expounded, making clear and accomplishing that faith in the buddha-fruit to which an ordinary person's own mind is joined.” 〔T36n1739 0818b20〕
The explanation of the name — Chengguan divides it into an opening and a closing explanation:
「第二釋名者，一開、二合。初開者，光明體也。覺者，用也。此二各二，謂光有身智二光，覺有覺知覺悟。又光有能照所照，覺有能覺所覺。如來放身光照事法界，令菩薩覺知見事無礙；文殊演智光雙照事理，令眾覺悟法之性相。」 tr. “Second, the explanation of the name: first opening, second closing. As to the first, opening: light is the substance. Awakening is the function. These two are each twofold: that is, light has the two lights, of the body and of wisdom, and awakening has the awareness that knows and the awakening that realizes. Again, light has that which shines and that which is shone upon, and awakening has that which awakens and that which is awakened to. The Tathāgata releases the bodily light and shines upon the realm of events, causing the bodhisattvas to be aware and to see events without obstruction; Mañjuśrī sets forth the light of wisdom and shines upon both events and principle, causing the assembly to awaken to the nature and the marks of dharmas.” 〔T35n1735 0595a06〕
「若從開釋，光明之覺，光明有覺之用，通依主、有財。若從合說，光明即覺，可持業也。」 tr. “If one explains by way of the opening, then it is the awakening of the light, and the light has the function of awakening — it runs through both the dependent-determinative and the possessive construals. If one speaks by way of the closing, then the light is itself the awakening, and it may be taken as the appositional construal.” 〔T35n1735 0595a18〕
Fazang makes it a dependent-determinative construal: 「初釋名者，謂如來之光明，光明之開覺，謂依體起用，依用成益，皆依主釋可知。」 tr. “First, the explanation of the name: that is, the light of the Tathāgata, and the opening and awakening of the light; that is to say, in dependence upon the substance the function arises, and in dependence upon the function the benefit is accomplished — both are to be understood as the dependent-determinative construal.” 〔T35n1733 0171c15〕
Zhiyan divides the four graphs: 「一辨名者，如來即化主，光者智體，明者用，覺者開曉於緣耳。又覺諸菩薩。」 tr. “First, discerning the name: the Tathāgata is the lord of the transforming; light is the substance of wisdom, brightness is its function, and awakening is simply the opening and enlightening of those who are the conditions. It also awakens the bodhisattvas.” 〔T35n1732 0026b25〕
Li Tongxuan sets up the name from the side of those whom it reaches: 「以光所照覺悟信心令修行故，以是因緣，名〈光明覺品〉。」 tr. “Because the light that shines awakens the mind of faith and causes them to cultivate, for this cause it is named the chapter Awakening by Light.” 〔T36n1739 0818b12〕
The tenet and aim — Chengguan: 「第三宗趣者，以身智二光無礙覺悟為宗，令物生信為趣。」 tr. “Third, the tenet and the aim: the unobstructed awakening of the two lights, of the body and of wisdom, is the tenet; to cause beings to give rise to faith is the aim.” 〔T35n1735 0595a20〕; Fazang explains by both opening and closing, and within the opening there are three: 「一能照之光、二光所照境、三照所成覺。」 tr. “First, the light that shines; second, the object the light shines upon; third, the awakening the shining accomplishes.” 〔T35n1733 0172a03〕; Zhiyan: 「三宗。為集同法眾亦顯法增微，人法體相用準之。」 tr. “Third, the tenet: it is to gather the assembly of the same Dharma, and also to display the increase and the subtlety of the Dharma; person and Dharma, substance, mark, and function are to be taken accordingly.” 〔T35n1732 0026b28〕
The proper explanation of the text (Chengguan) — a great division into two, then a subdivision into ten segments:
「第五釋文。大分為二：初如來放光、二『照此』下光至分齊。」 tr. “Fifth, the explanation of the text. The great division is twofold: first, the Tathāgata's releasing of light; second, from ‘it shone upon this’ onward, the compass to which the light reaches.” 〔T35n1735 0595b02〕
「第二光至分齊者，此中光照大數，約其現文且有二十六節，前九別名、後十七同辨，即為十段。」 tr. “As to the second, the compass to which the light reaches: the great number of the light's shinings here, taking the text as it stands, comes for the moment to twenty-six nodes, the first nine named separately and the latter seventeen discerned together, and this makes ten segments.” 〔T35n1735 0595b09〕
The inner outline of the ten segments and their assignment to the questions and answers:
「十段之中，文各有二：皆長行，佛以身光照現事境，令眾目覩；偈頌，文殊智光讚述事理，令眾悟入。十段依答，文三：初五答菩提，即分為五：初一總顯菩提超情、二通顯菩提因果、三顯八相菩提、四顯菩提體性、五體菩提之因。」 tr. “Within the ten segments the text is in each case twofold: in every case there is prose, where the Buddha with the bodily light shines and displays the objects that are events, causing the assembly to behold them with the eye; and verse, where Mañjuśrī with the light of wisdom praises and recounts events and principle, causing the assembly to awaken and enter. The ten segments follow the answers, and the text is threefold: the first five answer concerning awakening, and these divide into five: the first, generally displaying that awakening surpasses sentiment; the second, displaying in general the cause and fruit of awakening; the third, displaying awakening under the eight aspects; the fourth, displaying the very nature of awakening; the fifth, embodying the cause of awakening.” 〔T35n1735 0595b19〕
The boundaries of the ten segments in the base text lock one by one into this outline: segment one 〔T10n0279 0062b16〕 · segment two 〔0063a03〕 · segment three 〔0063b06〕 · segment four 〔0063c08〕 · segment five 〔0064a10〕 · segment six 〔0064b12〕 · segment seven 〔0064c14〕 · segment eight 〔0065a16〕 · segment nine 〔0065b18〕 · segment ten 〔0065c20〕.
II. Terminology
| Chinese | What is adduced | The essential sense |
|---|---|---|
| Awakening by Light | Chengguan: 「光明體也。覺者，用也。」 tr. “Light is the substance. Awakening is the function.” 〔T35n1735 0595a07〕 | Opened, the substance and the function divide in two; closed, 「光明即覺」 tr. “light is itself awakening”, the appositional construal 〔0595a19〕 |
| The bodily light · the light of wisdom | Chengguan: 「謂光有身智二光，覺有覺知覺悟。」 tr. “That is, light has the two lights, of the body and of wisdom, and awakening has the awareness that knows and the awakening that realizes.” 〔T35n1735 0595a07〕 | The prose is the Buddha's bodily light shining upon the objects that are events; the verse is Mañjuśrī's light of wisdom shining upon events and principle 〔0595b19〕 |
| Mañjuśrī of all places | Chengguan: 「言一切處文殊者，略申三義」 tr. “as for the saying ‘Mañjuśrī of all places’, three meanings will be set out in brief” 〔T35n1735 0596a14〕 | First, with reference to the node in hand, before a hundred koṭis of buddhas there are a hundred koṭis of Mañjuśrīs · second, coming from one place in the east is coming from all places in the east · third, with reference to the symbolizing of the Dharma, it is the wondrous functioning of unmoving wisdom 〔0596a14–0596a20〕 |
| The wheel-marks of the two feet | Chengguan: 「足下放者，表信四義：一自下而上，信最初故。二最卑微故。三為行本故」 tr. “that it is released from beneath the feet symbolizes four meanings of faith: first, that it goes from below upward, faith being the very first; second, that faith is the humblest; third, that it is the root of practice” 〔T35n1735 0595b04〕 | The fourth meaning: 「顯信該果海，已滿足故。輪義亦然，圓無缺故。」 tr. “it displays that faith comprehends the ocean of the fruit, being already fulfilled. The sense of the wheel is likewise, being round and without a gap.” 〔0595b07〕 |
| A hundred koṭis of rays of light | Chengguan: 「言百億光者，以遍法界所照之剎皆百億故。」 tr. “As for saying ‘a hundred koṭis of rays’, it is because the lands shone upon throughout the Dharma realm are in every case a hundred koṭis.” 〔T35n1735 0595b08〕 | The number of the rays is tied to the number of the lands shone upon; it is not a separate quantity |
| The three-thousandfold great-thousand world-system | Chengguan cites the Abhidharmakośa: 「四大洲、日月、蘇迷盧、欲天梵世各一千，名一小千界。此小千千倍，說名一中千，此千倍大千，皆同一成壞。」 tr. “A thousand each of the four great continents, of suns and moons, of Sumerus, of the heavens of desire and the Brahmā world, is called one small-thousand realm. A thousandfold of this small thousand is called one middling thousand; a thousandfold of this is the great thousand; and all of them share one forming and destroying.” 〔T35n1735 0595b28〕 | 「以三度積，故曰三千。略去小中，舉其末後，故云大千。」 tr. “Because it is accumulated three times over, it is called three-thousandfold. Omitting the small and the middling and raising up only the last of them, it is called the great thousand.” 〔0595c03〕 |
| A hundred koṭis (the method of numbering) | Chengguan: 「今約中數，從千已上百百變之，則有百億，故唐三藏譯為百億俱胝。」 tr. “Here it is by the middling number: from a thousand upward it changes by hundreds a hundred times over, and then there is a hundred koṭis; and therefore the Tripiṭaka master of the Tang rendered it as a hundred koṭis of koṭis.” 〔T35n1735 0595c20〕 | The middle of the three grades of numbering; of the shinings below upon a koṭi and ten koṭis and so forth, 「梵本皆云俱胝」 tr. “the Sanskrit text says koṭi in every case” 〔0595c27〕 |
| Jambudvīpa | Chengguan: 「閻浮提者，新云贍部。」 tr. “As for Jambudvīpa, in the new rendering it is Jambu.” The Abhidharmakośa says 「阿耨達池岸有樹名贍部，因以名洲。」 tr. “on the shore of Lake Anavatapta there is a tree named jambu, and from it the continent is named.” 「提者，此云洲也。」 tr. “As for dvīpa, it is here rendered ‘continent’.” 〔T35n1735 0595c12〕 | The base text uses the older rendering 「閻浮提」 tr. “Jambudvīpa” |
| Pūrvavideha | Chengguan: 「東弗婆提者，此云勝身，身勝餘洲故。」 tr. “As for Pūrvavideha in the east, it is here rendered Excellent Body, because its bodies are more excellent than those of the other continents.” 〔T35n1735 0595c13〕 | The eastern continent |
| Godānīya | Chengguan: 「西衢耶尼，此云牛貨，以牛貨易故。」 tr. “Godānīya in the west is here rendered Cattle-Goods, because they trade with cattle as goods.” 〔T35n1735 0595c14〕 | The commentary writes 「衢耶尼」 tr. “Godānīya” while the scripture writes 「瞿耶尼」 tr. “Godānīya”: the same name written differently |
| Uttarakuru | Chengguan: 「北欝單越，此云勝生，以定壽千歲，衣食自然故。」 tr. “Uttarakuru in the north is here rendered Excellent Birth, because the life-span is fixed at a thousand years and clothing and food come of themselves.” 〔T35n1735 0595c14〕 | The northern continent |
| The encircling mountains | Chengguan: 「百億輪圍者，一四天下一小鐵圍故，中者有千，大者唯一。」 tr. “As for a hundred koṭis of encircling mountains: one set of four continents has one small iron ring; the middling has a thousand of them, and the great has only one.” 〔T35n1735 0595c16〕 | The sixty-fascicle text writes 「金剛圍山」 tr. “the adamantine encircling mountains” 〔T09n0278 0422b20〕 |
| The Buddha Unmoving Wisdom | Li Tongxuan: 「明已上不動智佛等十箇智佛，是信心中所信之果，是自己之智，與佛本同。」 tr. “It makes clear that the ten wisdom-buddhas above, the Buddha Unmoving Wisdom and the rest, are the fruit believed in within the mind of faith, are one's own wisdom, and are from the first the same as the Buddha's.” 〔T36n1739 0818b29〕 | The first of the ten wisdom-buddhas · Li Tongxuan determines them to be one's own wisdom-body |
| Twenty-six nodes | Chengguan: 「約其現文且有二十六節，前九別名、後十七同辨，即為十段。」 tr. “Taking the text as it stands, there are for the moment twenty-six nodes, the first nine named separately and the latter seventeen discerned together, and this makes ten segments.” 〔T35n1735 0595b09〕 | The number of nodes in the text as it stands, and the reason the outline makes it ten segments |
〔not found〕: for the two expressions 「蓮華藏師子之座」 tr. “the lion throne of the lotus treasury” and 「十佛剎微塵數」 tr. “as many as the dust-motes of ten buddha-lands”, none of the four commentaries and treatises gives a separate gloss within the passages of this chapter; the absence is recorded as the facts stand.
III. Similes and Rhetoric
- The moon shining upon a hundred streams (Chengguan glosses the one light's shining all at once while each node has its own seeing) — 「在佛文殊節節皆遍，如月普照百川各見。」 tr. “As regards the Buddha and Mañjuśrī, at every node they pervade everywhere, as the moon shines everywhere upon a hundred streams and is seen in each.” 〔T35n1735 0595b17〕
- The thorn in the mud (Chengguan glosses segment two's 「愛刺所傷毒」 tr. “wounded and poisoned by the thorn of craving”) — 「上半所為，謂無明造業，愛能潤業，故生死無窮，如泥中刺不覺其傷」 tr. “what the first half is about is that ignorance makes deeds and craving is able to moisten those deeds, and therefore birth-and-death is without end, as with a thorn in the mud one does not feel the wound” 〔T35n1735 0597a01〕
- Light without marks (Fazang cites the Nirvāṇa Sūtra to gloss the bodily light as being the light of wisdom) — 「是光無相，非青見青也。」 tr. “This light is markless; it is not that, being blue, it is seen as blue.” 〔T35n1733 0172a10〕
- The bodhisattva Beryl Light (Chengguan cites the Nirvāṇa Sūtra to gloss light as being wisdom) — 「光明者名為智慧，知悟不殊。唯一平等；覺悟之心，知無事非理故。」 tr. “‘Light’ is a name for wisdom; knowing and awakening are not different. There is only one sameness; and as for the mind that awakens and realizes, it is because it knows that there is no event that is not principle.” 〔T35n1735 0595a14〕
- The golden mountain · the moon among men · the lion's stride (Chengguan outlines segment three as the eight aspects, and these are its figures) — 「或有見初生，妙色如金山，住是最後身，永作人中月。」 tr. “Some there are who see the first birth, the wondrous color like a mountain of gold, abiding in this body of the last birth, forever the moon among human beings.” 〔T10n0279 0063b19〕; 「念慧皆善巧，丈夫師子步。」 tr. “Mindfulness and wisdom both skillful, the lion's stride of a great man.” 〔0063b22〕
- The lamp of the world forever extinguished (the scriptural text of segment three displaying the nirvāṇa) — 「或見心寂靜，如世燈永滅，種種現神通，十力能如是。」 tr. “Some see his mind at rest and still, as a lamp of the world forever extinguished; and in every manner he displays supernormal penetrations — the ten powers can be thus.” 〔T10n0279 0063c06〕
- The lamp of the Dharma · the ship of the Dharma · the bridge of the Dharma (the scriptural text of segment nine raises three figures in succession) — 「為彼大然正法燈，永作照明是其行。」 tr. “For them he greatly kindles the lamp of the right Dharma and is forever their illumination: this is his practice.” 〔T10n0279 0065c11〕; 「為彼興造大法船，皆令得度是其行。」 tr. “For them he raises up and builds the great ship of the Dharma and causes them all to be ferried across: this is his practice.” 〔0065c13〕; 「佛哀愍彼建法橋，正念令昇是其行。」 tr. “The Buddha pities them and raises up the bridge of the Dharma, and by right mindfulness causes them to mount it: this is his practice.” 〔0065c15〕
- The four difficulties of one fallen into the sea (Fazang glosses the rescuing of beings of folly and craving) — 「初對中，前一救癡愛眾生，如人墮海，由四義難脫：一水深、二波峻、三被網繫」 tr. “In the first pair, the former one rescues beings of folly and craving. It is as when a person falls into the sea and by four circumstances finds it hard to escape: first, the water is deep; second, the waves are steep; third, he is bound in a net” 〔T35n1733 0175a01〕
- The looking of a blind man (the eighth verse of segment ten) — 「不見十力空如幻，雖見非見如盲覩」 tr. “Not seeing that the ten powers are empty as a conjuring, though he looks it is not seeing, as a blind man looks” 〔T10n0279 0066a20〕; the sixty-fascicle text has 「雖見無所見，如盲對五色」 tr. “though he looks there is nothing seen, as a blind man faces the five colors” 〔T09n0278 0426c20〕
- The measureless lands within space (the closing verse of the chapter · Chengguan opens four meanings and matches them) — 「譬如空中無量剎，無來無去遍十方，生成滅壞無所依，佛遍虛空亦如是。」 tr. “Just as in empty space there are measureless lands, that come not and go not and yet pervade the ten directions, whose arising, forming, and perishing lean upon nothing — so too does the Buddha pervade empty space.” 〔T10n0279 0066a24〕; Chengguan: 「如剎遍空，有其四義：一多剎滿空、二體無來去、三不妨成壞、四無別所依。佛身遍空亦具四義：一頓遍多剎、二恒不去來、三應有出沒、四體用無依」 tr. “As lands pervade space, there are four meanings: first, many lands fill space; second, their substance neither comes nor goes; third, it does not prevent their forming and perishing; fourth, there is no separate thing relied upon. The Buddha's body pervading space likewise has four meanings: first, it pervades many lands all at once; second, it constantly neither goes nor comes; third, it should have appearing and disappearing; fourth, its substance and function rely upon nothing” 〔T35n1735 0600b20〕
- The form of repeated wording — in the prose of the latter nine segments (segment one lacks this clause) the words 「南、西、北方，四維、上、下，亦復如是」 tr. “to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise” are the same segment by segment; and the line introducing the verses in the ten segments, 「爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言」 tr. “At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke these verses”, is wholly identical in all ten. In segment five every one of the ten verses closes with 「如是業應作」 tr. “deeds such as these are to be done”, in segment eight with 「方便力」 tr. “the power of skillful means”, and in segment nine with 「是其行」 tr. “this is his practice” — the repeated closing wording of these three segments is the most conspicuous rhetorical figure of the chapter.
IV. Collation with Parallel Translations
The Chinese renderings collated for this chapter: Śikṣānanda's T279 (the base text · “Awakening by Light,” chapter 9) · Buddhabhadra's T278 (the Jin rendering in sixty fascicles · “The Awakening by the Tathāgata's Light,” chapter 5, beginning at 〔T09n0278 0422b17〕 – ending before 〔0427a02〕). This chapter has no separately circulating scripture and no treatise that quotes and glosses it 〔not found〕. What follows is a complete record, sentence by sentence, without adjudication.
Sentence one The opening line of the releasing of light
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the World-Honored One released a hundred koṭis of rays of light from beneath the wheel-marks of his two feet, and it shone upon this three-thousandfold great-thousand world-system | T10n0279 0062b16 |
| Buddhabhadra T278 | At that time the World-Honored One released a hundred koṭis of rays of light from the wheel-marks of his two feet, shining everywhere upon the three-thousandfold great-thousand world-system | T09n0278 0422b18 |
Where the variants lie: (a) the eighty has 「兩足輪下」 tr. “beneath the wheel-marks of the two feet” while the sixty has 「兩足相輪」 tr. “the wheel-marks of the two feet”. (b) The eighty has 「照此」 tr. “it shone upon this” while the sixty has 「遍照」 tr. “shining everywhere” — and Chengguan's outline sets the boundary of the second segment precisely by the two graphs 「照此」 tr. “it shone upon this” 〔T35n1735 0595b03〕.
Sentence two The continents and mountains shone upon
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | a hundred koṭis of Pūrvavidehas, a hundred koṭis of Godānīyas, a hundred koṭis of Uttarakurus, a hundred koṭis of great seas, a hundred koṭis of encircling mountains | T10n0279 0062b17, within the passage |
| Buddhabhadra T278 | a hundred koṭis of Pūrvavidehas, a hundred koṭis of Kugāyanīs, a hundred koṭis of Uttarakurus, a hundred koṭis of great seas, a hundred koṭis of adamantine encircling mountains | T09n0278 0422b19 |
Where the variants lie: the eighty has 「瞿耶尼」 tr. “Godānīya” while the sixty has 「拘伽尼」 tr. “Kugāyanī”; the eighty has 「輪圍山」 tr. “the encircling mountains” while the sixty has 「金剛圍山」 tr. “the adamantine encircling mountains”.
Sentence three The heavens shone upon
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | a hundred koṭis of Heavens of the Multitudes of the Four Heavenly Kings, a hundred koṭis of Heavens of the Thirty-Three, a hundred koṭis of Yāma Heavens, a hundred koṭis of Tuṣita Heavens, a hundred koṭis of Heavens of Delight in Emanations, a hundred koṭis of Heavens of Free Enjoyment of Others' Emanations, a hundred koṭis of Heavens of the Multitudes of Brahmā, a hundred koṭis of Heavens of Radiant Sound, a hundred koṭis of Heavens of Universal Purity, a hundred koṭis of Heavens of Vast Fruit, a hundred koṭis of Heavens of the Ultimate of Form | T10n0279 0062b21, within the passage |
| Buddhabhadra T278 | a hundred koṭis of Heavens of the Four Heavenly Kings, a hundred koṭis of Heavens of the Thirty-Three, a hundred koṭis of Heavens of Time, a hundred koṭis of Tuṣita Heavens, a hundred koṭis of Heavens of Delight in Emanations, a hundred koṭis of Heavens of Delight in Others' Emanations, a hundred koṭis of Brahmā Heavens, a hundred koṭis of Heavens of Radiant Sound, a hundred koṭis of Heavens of Universal Purity, a hundred koṭis of Heavens of the Fruit of Ripening, a hundred koṭis of Heavens of the Ultimate of Form | T09n0278 0422b23 |
Where the variants lie: the eighty has 「夜摩天」 tr. “the Yāma Heaven” while the sixty has 「時天」 tr. “the Heaven of Time” (a difference of transliteration against sense-rendering); the eighty has 「梵眾天」 tr. “the Heaven of the Multitudes of Brahmā” while the sixty has 「梵天」 tr. “the Brahmā Heaven”; the eighty has 「廣果天」 tr. “the Heaven of Vast Fruit” while the sixty has 「果實天」 tr. “the Heaven of the Fruit of Ripening”; the eighty has 「他化自在天」 tr. “the Heaven of Free Enjoyment of Others' Emanations” while the sixty has 「他化樂天」 tr. “the Heaven of Delight in Others' Emanations”. Chengguan records that both texts stop alike at the Ultimate of Form: 「此經文中但至色頂，約無色無處故。」 tr. “In the text of this scripture it goes only as far as the summit of form, because the formless has no place.” 〔T35n1735 0595c08〕
Sentence four The names of the ten bodhisattvas
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | the bodhisattva Mañjuśrī, the bodhisattva Foremost in Awakening, the bodhisattva Foremost in Wealth, the bodhisattva Foremost in Jewels, the bodhisattva Foremost in Virtue, the bodhisattva Foremost in Vision, the bodhisattva Foremost in Diligence, the bodhisattva Foremost in Dharma, the bodhisattva Foremost in Wisdom, the bodhisattva Foremost in Worthiness | T10n0279 0062c01, within the passage |
| Buddhabhadra T278 | the bodhisattva Mañjuśrī, the bodhisattva Foremost in Awakening, the bodhisattva Foremost in Wealth, the bodhisattva Foremost in Jewels, the bodhisattva Foremost in Virtue, the bodhisattva Foremost in Vision, the bodhisattva Foremost in Diligence, the bodhisattva Foremost in Dharma, the bodhisattva Foremost in Wisdom, the bodhisattva Foremost in Worthiness | T09n0278 0422c02 |
Where the variants lie: of the ten names only the fifth differs — the eighty has 「功德首」 tr. “Foremost in Virtue” while the sixty has 「德首」 tr. “Foremost in Virtue”; the other nine are wholly the same.
Sentence five The names of the ten worlds
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | the world Golden Color, the world Wondrous Color, the world Lotus Color, the world Campaka-Flower Color, the world Utpala-Flower Color, the world Golden Color, the world Jewel Color, the world Adamantine Color, the world Crystal Color, the world Equal Color | T10n0279 0062c04, within the passage |
| Buddhabhadra T278 | the world Golden Color, Delightful Color, Flower Color, Campaka-Flower Color, Blue-Lotus-Flower Color, Golden Color, Jewel Color, Adamantine Color, Crystal Color, the world True-as-Real Color | T09n0278 0422c05 |
Where the variants lie: (a) in the second name the eighty has 「妙色」 tr. “Wondrous Color” while the sixty has 「樂色」 tr. “Delightful Color”. (b) In the third name the eighty has 「蓮華色」 tr. “Lotus Color” while the sixty has 「華色」 tr. “Flower Color”. (c) In the fifth name the eighty has 「優鉢羅華色」 tr. “Utpala-Flower Color” while the sixty has 「青蓮華色」 tr. “Blue-Lotus-Flower Color” (a difference of transliteration against sense-rendering). (d) In the tenth name the eighty has 「平等色」 tr. “Equal Color” while the sixty has 「如實色」 tr. “True-as-Real Color”.
Sentence six The names of the ten buddhas
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | the Buddha Unmoving Wisdom, the Buddha Unobstructed Wisdom, the Buddha Liberation Wisdom, the Buddha Deportment Wisdom, the Buddha Bright-Mark Wisdom, the Buddha Ultimate Wisdom, the Buddha Most Excellent Wisdom, the Buddha Sovereign Wisdom, the Buddha Brahmā Wisdom, the Buddha Contemplating Wisdom | T10n0279 0062c08, within the passage |
| Buddhabhadra T278 | the Buddha Unmoving Wisdom, the Buddha Fire of Wisdom, the Buddha Pure Wisdom, the Buddha Wisdom Complete in Deportment, the Buddha Bright-Star Wisdom, the Buddha Ultimate Wisdom, the Buddha Unsurpassed Wisdom, the Buddha Sovereign Wisdom, the Buddha Brahmā-Heaven Wisdom, the Buddha Wisdom Subduing Foes | T09n0278 0422c08 |
Where the variants lie: of the ten names three are the same — the first 「不動智佛」 tr. “the Buddha Unmoving Wisdom”, the sixth 「究竟智佛」 tr. “the Buddha Ultimate Wisdom”, and the eighth 「自在智佛」 tr. “the Buddha Sovereign Wisdom”; the other seven all differ — the second, third, fourth, fifth, seventh, ninth, and tenth names of the eighty run in order ‘Unobstructed Wisdom’, ‘Liberation Wisdom’, ‘Deportment Wisdom’, ‘Bright-Mark Wisdom’, ‘Most Excellent Wisdom’, ‘Brahmā Wisdom’, ‘Contemplating Wisdom’, while the sixty in the same positions runs in order ‘Fire of Wisdom’, ‘Pure Wisdom’, ‘Wisdom Complete in Deportment’, ‘Bright-Star Wisdom’, ‘Unsurpassed Wisdom’, ‘Brahmā-Heaven Wisdom’, ‘Wisdom Subduing Foes’.
Sentence seven The marking of the speaker of the verses
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke these verses | T10n0279 0062c10, within the passage |
| Buddhabhadra T278 (first segment) | At that time Mañjuśrī spoke in verses, saying | T09n0278 0422c10 |
| Buddhabhadra T278 (close of the first segment) | As Mañjuśrī spoke verses here, so it was likewise in all places. | T09n0278 0423a03 |
| Buddhabhadra T278 (opening of the second segment) | At that time Mañjuśrī of all places spoke in verses, saying | T09n0278 0423a14 |
Where the variants lie: in the eighty the line introducing the verses is wholly the same in all ten segments, crowned already in the first segment with the three graphs 「一切處」 tr. “of all places” and having the six graphs 「各於佛所，同時發聲」 tr. “each in the place of the buddha where he was, sent forth his voice at the same time”; the sixty does not crown the first segment with 「一切處」 tr. “of all places”, but places at the end of the verses a separate sentence to close the class, 「如此處文殊師利說偈，一切處亦復如是」 tr. “As Mañjuśrī spoke verses here, so it was likewise in all places”, and only from the second segment onward begins to crown it with 「一切處」 tr. “of all places”. Chengguan establishes upon the eighty's 「各於佛所」 tr. “each in the place of the buddha where he was” the sense of the node in hand: 「各各皆說當節之偈，故文皆云各於佛所。」 tr. “Each and every one of them speaks the verses of his own node, and therefore the text says in every case ‘each in the place of the buddha where he was’.” 〔T35n1735 0596a16〕
Sentence eight The first verse of segment one
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | If someone sees the one rightly awakened, liberated and departed from the outflows, clinging to nothing in any world — he is not one with the eye of the realized path. | T10n0279 0062c12 |
| Buddhabhadra T278 | If someone knows the one rightly awakened, liberated and departed from the outflows, clinging to nothing in any world — he is not one with the eye of the pure path. | T09n0278 0422c12 |
Where the variants lie: the eighty has 「見正覺」 tr. “sees the one rightly awakened” while the sixty has 「知正覺」 tr. “knows the one rightly awakened”; the eighty has 「非證道眼」 tr. “not the eye of the realized path” while the sixty has 「非淨道眼」 tr. “not the eye of the pure path”.
Sentence nine The tenth verse of segment one
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Within one he understands the measureless, within the measureless he understands one; understanding that these arise from one another, he shall accomplish fearlessness. | T10n0279 0063a01 |
| Buddhabhadra T278 | Within one he understands the measureless, within the measureless he understands one; what arises in turn is not real, and the wise one is without fear. | T09n0278 0423a01 |
Where the variants lie: the first two lines are wholly the same; in the third line the eighty has 「了彼互生起」 tr. “understanding that these arise from one another” while the sixty has 「展轉生非實」 tr. “what arises in turn is not real” — the eighty speaking with reference to mutual arising, the sixty with reference to unreality. In the fourth line the eighty has 「當成無所畏」 tr. “he shall accomplish fearlessness” while the sixty has 「智者無所畏」 tr. “the wise one is without fear”. Fazang sets a question upon this line and reconciles them: 「問：上云一中解無量等，與此相違，如何會釋？」 tr. “Question: above it said ‘within one he understands the measureless’ and so forth, which contradicts this; how are they to be reconciled?” 〔T35n1733 0174c01〕
Sentence ten The closing verse of the chapter
| Collated text | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Just as in empty space there are measureless lands, that come not and go not and yet pervade the ten directions, whose arising, forming, and perishing lean upon nothing — so too does the Buddha pervade empty space. | T10n0279 0066a24 |
| Buddhabhadra T278 | Just as measureless lands abide in dependence upon empty space, not coming from the ten directions and going nowhere either; and as worlds may form and be destroyed and yet from the first lean upon nothing — the Buddha's body too is thus, filling the realm of empty space. | T09n0278 0426c27 |
Where the variants lie: the eighty makes four lines of seven graphs, the sixty eight lines of five. The line-forms of the eighty, reckoned segment by segment, are: segments one through five all of five graphs, segment six seven graphs in the first five verses and five graphs in the latter five, segment seven wholly of five graphs, and segments eight through ten wholly of seven; while in the sixty text as seen, the verses within the segments are cut wholly into five graphs, and so the number of lines in the verses of the last three segments cannot be compared by count. The figure and what it figures are wholly the same: lands abide in dependence upon space, they neither come nor go, their forming and perishing lean upon nothing, and the Buddha's body is likewise.
Recorded in full without adjudication: the differences in these ten sentences are either differences of transliteration against sense-rendering (Yāma / Time · Utpala-Flower Color / Blue-Lotus-Flower Color), or differences in the opening out and closing up of names (Foremost in Virtue / Foremost in Virtue · the Heaven of the Multitudes of Brahmā / the Brahmā Heaven), or differences in the sense a rendering takes (seeing / knowing · realized / pure · understanding that these arise from one another / what arises in turn is not real), or differences in the length of the line (seven graphs / five graphs); both texts are recorded together, and neither is judged the better.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Light and awakening are not two — Chengguan sets up the doctrinal eye of this chapter at the place of the closing explanation:
「二合者，良以事理俱融唯一無礙境，故得一事即遍無邊而不壞本相；身智無二，唯一無礙光故。」 tr. “As to the second, the closing: it is precisely because events and principle are both fused into a single unobstructed object that one event can pervade the boundless and yet not destroy its own mark; body and wisdom are not two, for there is only one unobstructed light.” 〔T35n1735 0595a11〕
「又此二光不異覺境，此三圓融唯無礙之法界，雖平等絕相，不壞光明之覺。品中辨此，故以為名。」 tr. “Moreover these two lights are not different from the object of awakening, and these three are perfectly fused into nothing but the unobstructed Dharma realm; and though it is even and cut off from marks, it does not destroy the awakening that is of light. The chapter discerns this, and therefore it is so named.” 〔T35n1735 0595a15〕
Fazang determines the same on the sixty-fascicle text: 「二合者，良以理事俱融唯一境故，故得一事即遍無邊而不壞本相。由境無二故，身光即智光，唯一無礙光。」 tr. “As to the second, the closing: it is precisely because principle and events are both fused into a single object that one event can pervade the boundless and yet not destroy its own mark. Because the object is not two, the bodily light is itself the light of wisdom, and there is only one unobstructed light.” 〔T35n1733 0172a07〕
(2) A single release of light, shining upon all at once — for the ten rounds of shining in this chapter the ancient worthies do not construe ten releasings of light:
「然非多度放光，亦非一度放光次第照於多節，唯一放光同時頓照盡空世界。但為言不並，彰說有前後，隨機心現節節各見，則如來光明節節而照，金色文殊節節而至，乃至法界各見亦爾。」 tr. “Yet it is not a releasing of light many times over, nor is it one release of light shining in order upon the many nodes; it is a single release of light shining all at once upon the worlds to the end of space. But because words cannot be uttered side by side, the setting forth is shown as having before and after; and according to their capacities it appears in the minds of beings and is seen node by node, so that the Tathāgata's light shines node by node and the golden Mañjuśrī arrives node by node, and on to the Dharma realm each one's seeing is likewise.” 〔T35n1735 0595b12〕
Chengguan says further that, going by the real meaning, there is no limit of ten: 「若據實義，應有等法界無盡之節，節節有偈，中上本經必應廣說。」 tr. “If one goes by the real meaning, there should be endless nodes equal to the Dharma realm, with verses at every node, and the middling and the higher recensions of the scripture would surely set this forth at length.” 〔T35n1735 0595b11〕
(3) The prose is the bodily light shining upon events, the verses are the light of wisdom shining upon principle — the division of labor between prose and verse in this chapter is the very bone of its form:
「十段之中，文各有二：皆長行，佛以身光照現事境，令眾目覩；偈頌，文殊智光讚述事理，令眾悟入。」 tr. “Within the ten segments the text is in each case twofold: in every case there is prose, where the Buddha with the bodily light shines and displays the objects that are events, causing the assembly to behold them with the eye; and verse, where Mañjuśrī with the light of wisdom praises and recounts events and principle, causing the assembly to awaken and enter.” 〔T35n1735 0595b19〕
Fazang's determination is wholly the same: 「一身光照事境，令眾覺見事無限礙，即長行所辨二智光照理境令眾覺見，理無差別即頌中所明。」 tr. “First, the bodily light shines upon the objects that are events, causing the assembly to be aware and to see that events are without limit or obstruction — this is what the prose discerns. Second, the light of wisdom shines upon the object that is principle, causing the assembly to be aware and to see that principle is without difference — this is what the verses make clear.” 〔T35n1733 0172a04〕
(4) The pervading that is differentiated and the pervading that is undifferentiated — the 「遍」 tr. “pervading” of this chapter differs from the 「遍」 tr. “pervading” of the two preceding chapters:
「七顯圓遍故。謂前顯差別，一切方能遍一切；今顯無差別，一切即圓融遍一切故。」 tr. “Seventh, because it displays the pervading that is perfect. That is, earlier what was displayed was difference, and everything was then able to pervade everything; now what is displayed is the absence of difference, and everything perfectly and fusedly pervades everything.” 〔T35n1735 0594c27〕
Fazang determines the same: 「七前佛名諦名則多名別別遍，以是權故；今明一法一會即圓融遍，以是約實故。又前是差別遍，此是無差別遍，故須來也。」 tr. “Seventh: earlier, with the Buddha's names and the names of the truths, the many names pervaded each separately, because that was the expedient; now it is made clear that one Dharma and one assembly pervade perfectly and fusedly, because this is with reference to the real. Again, the earlier was the differentiated pervading and this is the undifferentiated pervading, and therefore it must come.” 〔T35n1733 0171c28〕
(5) The three meanings of Mañjuśrī of all places — as to why the speaker is marked 「一切處」 tr. “of all places”, Chengguan sets up three meanings:
「言一切處文殊者，略申三義：一約當節，如初節中，百億佛前有百億文殊為一切也。各各皆說當節之偈，故文皆云各於佛所。二一文殊從一處東來，即從一切處東來。至一法會，即至一切法會故。」 tr. “As for the saying ‘Mañjuśrī of all places’, three meanings will be set out in brief. First, with reference to the node in hand: as in the first node, before a hundred koṭis of buddhas there are a hundred koṭis of Mañjuśrīs, and that is ‘all’. Each and every one of them speaks the verses of his own node, and therefore the text says in every case ‘each in the place of the buddha where he was’. Second, one Mañjuśrī coming from one place in the east is coming from all places in the east; arriving at one Dharma assembly, he arrives at all Dharma assemblies.” 〔T35n1735 0596a14〕
「三約表法，文殊乃是不動智之妙用，觸境斯了。」 tr. “Third, with reference to the symbolizing of the Dharma: Mañjuśrī is the wondrous functioning of unmoving wisdom, which understands the moment it touches an object.” 〔T35n1735 0596a19〕
(6) One assembly unmoving and yet pervading the Dharma realm — Chengguan glosses the manifesting of the assembly's own Dharma assembly under the words 「如此處」 tr. “just as it is here”:
「二現自法會中二：先現本會，此是一會遍一切處，非是多處各別有會。乃至法界亦如是遍，此圓融法非思之境。」 tr. “Second, within the manifesting of the assembly's own Dharma assembly there are two: first the original assembly is manifested; this is one assembly pervading all places, and it is not that there are many places each having its own separate assembly. And on to the Dharma realm it pervades in just this way; this perfectly fused Dharma is not an object of thought.” 〔T35n1735 0596a07〕
This is what was said earlier: 「九示前神通相故。上云現通。如何現耶？一會不動遍法界故。」 tr. “Ninth, because it shows the marks of the supernormal penetrations spoken of earlier. Above it said that the penetrations were manifested. How are they manifested? Because one assembly, unmoving, pervades the Dharma realm.” 〔T35n1735 0595a02〕
(7) The four meanings of the Buddha's body pervading space — the ground of the closing verse of the chapter; Chengguan matches four meanings of lands pervading space to four meanings of the Buddha's body pervading space:
「如剎遍空，有其四義：一多剎滿空、二體無來去、三不妨成壞、四無別所依。佛身遍空亦具四義：一頓遍多剎、二恒不去來、三應有出沒、四體用無依，是故佛身亦不可以遍空而取耳。」 tr. “As lands pervade space, there are four meanings: first, many lands fill space; second, their substance neither comes nor goes; third, it does not prevent their forming and perishing; fourth, there is no separate thing relied upon. The Buddha's body pervading space likewise has four meanings: first, it pervades many lands all at once; second, it constantly neither goes nor comes; third, it should have appearing and disappearing; fourth, its substance and function rely upon nothing — and therefore the Buddha's body likewise is not to be grasped by way of its pervading space.” 〔T35n1735 0600b20〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their tenets marked)
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · principal)
Two construals of the assignment of the questions answered — Chengguan first raises the determination of the older worthies and then puts forward a separate construal, both standing together:
「一為答前所依果問故。然古德對前二品已答二問，此品正答三問，謂長行放光答佛威德，見成正覺答成菩提，文殊說偈正答佛法性問。今更一解：謂長行但現相答，已如前說。偈中具答三問，謂初五答菩提、次一答威德、後四答法性。」 tr. “First, because it answers the earlier question about the fruit upon which one relies. Yet the older worthies, matching the two preceding chapters, held that two questions had been answered and that this chapter properly answers three: that is, the prose's releasing of light answers the question about the Buddha's majestic virtue; the seeing of the accomplishing of right awakening answers the accomplishing of awakening; and Mañjuśrī's speaking of verses properly answers the question about the nature of the Buddha's Dharma. Now here is one further construal: the prose merely answers by manifesting marks, as was said before. Within the verses all three questions are answered: the first five answer concerning awakening, the next one answers concerning majestic virtue, and the last four answer concerning the nature of the Dharma.” 〔T35n1735 0594c12〕
The resolving of doubts and objections — Chengguan's fourth gate sets out three difficulties with three answers. The first asks when the light from the feet was released, and answers 「是前〈名號品〉放。但前二品明文殊此會說法不俟光照。今辨百億剎中，乃至遍法界說故，須光以顯，示其所來。」 tr. “It was released in the earlier chapter on the Names. But the two preceding chapters made clear that Mañjuśrī's expounding in this assembly did not wait upon the shining of light. Now, since what is discerned is that within a hundred koṭis of lands, and on to the whole Dharma realm, the expounding takes place, light is required to display it, and to show whence they have come.” 〔T35n1735 0595a24〕; the second asks 「光照百億，百億何不照此」 tr. “the light shines upon the hundred koṭis; why do the hundred koṭis not shine upon this?”, and answers 「此為主故。若彼為主，則說彼照。」 tr. “Because this is the principal one. If that one were the principal, then it would be said that that one shines.” 〔T35n1735 0595a28〕; the third doubts 「下光既窮法界，金色更在何許」 tr. “the light below has already exhausted the Dharma realm; where then is the Golden Color world to be?”, and answers 「當剎當剎有本會處，皆去十剎，主伴遍故。」 tr. “Land by land there is the place of the original assembly, and each is ten lands away, because the principal and the companions pervade.” 〔T35n1735 0595b01〕
The eight aspects manifested without obstructing the reward body and the emanation body — glossing the eight aspects manifested in the prose:
「二現八相中，文有五相，受生含三。佛成道後始放光明。却現初生及後涅槃者，約微細門融三世故。亦非能照是報、所照是化，以放光身在摩竭故，此經報化融故。」 tr. “Second, within the manifesting of the eight aspects, the text has five aspects, the taking of birth containing three. The Buddha released light only after accomplishing the path; that he nevertheless manifests the first birth and the later nirvāṇa is by reason of the gate of the subtle, which fuses the three times. Nor is it that what shines is the reward body and what is shone upon is the emanation body, for the body that releases the light is in Magadha, and in this scripture reward and emanation are fused.” 〔T35n1735 0595c28〕
The eightfold outline of the rescuing of sentient beings in segment nine — Chengguan sets up the outline verse by verse under the two heads of ‘those rescued’ and ‘the rescuing’: thus 「四救惡趣眾生。三句所救，謂無善可恃，顯唯惡業及惑病因，招三惡趣，展轉復起三毒之過，因果俱燒。末句救方，但淨其心，因亡果喪。」 tr. “Fourth, rescuing beings of the evil destinies. Three lines are those rescued: that is, having no good to rely on, showing that it is only evil deeds and the causes that are the sickness of delusion which summon the three evil destinies, and that in turn there arise again the faults of the three poisons, cause and fruit both burning. The last line is the means of rescue: only purify the mind, and the cause perishes and the fruit is lost.” 〔T35n1735 0599c29〕; 「七救無明眾生。前半所救，由本住無明故，不見無住之本，迷理惑事狂走於生死之中。」 tr. “Seventh, rescuing beings of ignorance. The first half is those rescued: because of the ignorance that abides at the root, they do not see the root that abides nowhere, and, deluded as to principle and confused as to events, they run madly within birth-and-death.” 〔T35n1735 0600a09〕
The outline of six practices in segment ten — 「後六偈觀物順行。佛昔如是行，今得說法果，令物行之亦得斯果。初一偈求法行、二說法行、三聽法行、四有三偈破相行。」 tr. “The latter six verses contemplate beings and urge them to practice accordingly. The Buddha of old practiced thus and now has obtained the fruit of expounding the Dharma; he causes beings to practice it and to obtain that fruit as well. The first is one verse on the practice of seeking the Dharma; second, the practice of expounding the Dharma; third, the practice of hearing the Dharma; fourth, three verses on the practice of dismantling marks.” 〔T35n1735 0600b01〕
Citing the Jin scripture as warrant — in glossing the third verse of segment ten, 「如其意獲相似果」 tr. “according to his intention he obtains a corresponding fruit”, he cites the sixty-fascicle text: 「晉經云正心供養，明是法供養也。」 tr. “The Jin scripture says ‘offering with an upright mind’, which makes clear that it is an offering of Dharma.” 〔T35n1735 0600a26〕
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka, “The Awakening by the Tathāgata's Light”)
Five kinds of intent — Fazang sets up a gate of intent beside the tenet and aim: 「顯此無礙理事有多意趣，略謂五種：一近與信中菩薩為所信境故」 tr. “To display that this unobstructed principle and events have many intents; in brief there are five kinds: first, proximately, because it serves the bodhisattvas within faith as the object believed in” 〔T35n1733 0172a14〕
A threefold gloss of 「一切有無法了達非有無」 tr. “all dharmas of existence and nonexistence, understood fully, are neither existent nor nonexistent” — Fazang opens three gates upon this verse of the sixty-fascicle text and glosses it in order by the three natures, the three non-natures, and their mutual fusion:
「一切有無法了達非有無者，有三門：一約三性、二約三無性、三約雙融。初中復二：初別、後總。別中三性各有二義。所執中，一是情有、二是理無。依他中，一是幻有、二是性空。圓成中，一離相、二是體實。」 tr. “As for ‘all dharmas of existence and nonexistence, understood fully, are neither existent nor nonexistent’, there are three gates: first, with reference to the three natures; second, with reference to the three non-natures; third, with reference to their mutual fusion. Within the first there are again two: first the separate, then the general. In the separate, each of the three natures has two senses. In the grasped-at, first that it exists for sentiment, second that in principle it is nonexistent. In the other-dependent, first that it is illusorily existent, second that its nature is empty. In the perfectly accomplished, first that it is apart from marks, second that its substance is real.” 〔T35n1733 0175a27〕
「二約三無性者，初無相觀境中，所執有無皆虛故。又無有有無，故俱離也。依他無生性中，無幻有、有性空，不二故俱離也。圓成無性中，無二性、有真理，亦不二故俱絕也。三約雙融者，三有三無圓融無礙，二相絕故俱離也。」 tr. “Second, with reference to the three non-natures: in the first, the object of the contemplation of no-mark, the existence and nonexistence that are grasped at are both empty; moreover there is neither existence nor nonexistence, and therefore both are departed from. In the nature of the non-arising of the other-dependent, there is no illusory existence and there is emptiness of nature, and being not two, both are departed from. In the no-nature of the perfectly accomplished, there is no duality of nature and there is the true principle, and this too being not two, both are cut off. Third, with reference to their mutual fusion: the three existences and the three non-existences are perfectly fused without obstruction, and because the two marks are cut off, both are departed from.” 〔T35n1733 0175b05〕
The outline of seven practices in segment ten — Fazang outlines the last segment as seven pairs: 「四二偈受法行，即是見正說法身，以七覺為法輪故也。五二偈明捨相見真行。六二偈佛等生界行。七二偈生滅無本行喻。上來通答前初十問竟。」 tr. “Fourth, two verses on the practice of receiving the Dharma, which is to see the properly expounded dharma-body, since the seven factors of awakening are the wheel of the Dharma. Fifth, two verses clarifying the practice of letting go of marks and seeing the real. Sixth, two verses on the practice of the Buddha's being equal to the realm of beings. Seventh, two verses on the figure for the practice of arising and ceasing being without a root. With this the earlier first ten questions have been answered throughout.” 〔T35n1733 0175b13〕 — his outline is set up on the verse-lines of the sixty-fascicle text in five graphs, and so he says 「二偈」 tr. “two verses” for one item, unlike the eighty-fascicle text where four lines of seven graphs make one verse.
Zhiyan, Souxuan ji T35n1732 (commentary on the sixty-fascicle Avataṃsaka, “Awakening by Light”)
What Mañjuśrī's speaking of verses symbolizes — 「第五偈頌文言出文殊，意表餘十菩薩。所以文殊說者，示法從慧出故。」 tr. “In the fifth part, the verses, the text has the words issue from Mañjuśrī, and the intent is that he stands for the other ten bodhisattvas. The reason Mañjuśrī is the one who speaks is to show that the Dharma issues from wisdom.” 〔T35n1732 0027a01〕
The questions this chapter answers — 「此品答上第八佛功德勢力及第十示成正覺二問。」 tr. “This chapter answers the two questions above, the eighth on the power of the Buddha's merit and the tenth on the display of the accomplishing of right awakening.” 〔T35n1732 0027b26〕
What the increasing light and the gathering of the assembly symbolize — 「問：何故約增光覺集眾？答：為表法有淺深、行有增微故也。」 tr. “Question: why is the gathering of the assembly taken with reference to the increasing light and the awakening? Answer: it is to symbolize that the Dharma has shallow and deep, and that practice has increase and subtlety.” 〔T35n1732 0027b27〕
The twenty-two gates — at the end of the chapter Zhiyan opens one great section that gathers in the causes and fruits of all the stations:
「此文與後為則，今略開諸位為二十二門：六道因果即為六門，聲聞辟支二人因果通說復為二門。」 tr. “This text serves as the rule for what follows; now, in brief, the stations are opened into twenty-two gates: the causes and fruits of the six destinies make six gates, and the causes and fruits of the two persons, the śrāvaka and the pratyekabuddha, spoken of together, make two gates more.” 〔T35n1732 0027b29〕
「普賢位中，從信已上乃至十地，皆通因果菩薩及佛復為五門。此依普賢阿含說。」 tr. “Within the station of Samantabhadra, from faith upward on to the ten grounds, all of which run through cause and fruit, bodhisattva and buddha, make five gates more. This is said in dependence upon the transmitted teaching of Samantabhadra.” 〔T35n1732 0027c09〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a separate track of symbolic construal)
What the ten wisdom-buddhas, the ten color-worlds, and Mañjuśrī symbolize —
「明已上不動智佛等十箇智佛，是信心中所信之果，是自己之智，與佛本同。」 tr. “It makes clear that the ten wisdom-buddhas above, the Buddha Unmoving Wisdom and the rest, are the fruit believed in within the mind of faith, are one's own wisdom, and are from the first the same as the Buddha's.” 〔T36n1739 0818b29〕
On what Mañjuśrī and the other nine bodhisattvas symbolize, Li Tongxuan goes on to say: 「餘九是行。十色世界是所見之法。」 tr. “The other nine are practice. The ten color-worlds are the dharmas that are seen.” 〔T36n1739 0818c02〕
「法身者，即十色世界是。智身者，即十智佛是。慧身者，即文殊師利是。大悲者，即一百四十大願成之是。」 tr. “The dharma-body is the ten color-worlds. The wisdom-body is the ten wisdom-buddhas. The body of insight is Mañjuśrī. Great compassion is what the one hundred and forty great vows accomplish.” 〔T36n1739 0819c16〕
The method of contemplating the light — 「修行者，一一隨光觀照十方，已能觀之心亦盡，即與法身同體，入十住初心。」 tr. “The practitioner, following the light one by one, contemplates and illumines the ten directions; and when the contemplating mind too is exhausted, he is then of one substance with the dharma-body and enters the first mind of the ten abodes.” 〔T36n1739 0818b13〕; 「若作此寶色光明觀，不成一切普賢願海神通力，諸佛大用皆悉不成。」 tr. “If one does not accomplish this contemplation of the jewel-colored light, the ocean of Samantabhadra's vows and the power of the supernormal penetrations are not accomplished, and the great functioning of all the buddhas is in every case unaccomplished.” 〔T36n1739 0818b17〕
Two questions and answers — the first: 「問曰：何故成十信門皆文殊師利說法？答曰：為明文殊是十方諸佛妙慧，善簡擇正邪。正邪既定，方以行修行，即名普賢行也。」 tr. “Question: why is it that in the accomplishing of the gate of the ten faiths it is always Mañjuśrī who expounds the Dharma? Answer: it is to make clear that Mañjuśrī is the wondrous wisdom of the buddhas of the ten directions, well discriminating the right from the wrong. Right and wrong once settled, one then cultivates by practice, and this is named the practice of Samantabhadra.” 〔T36n1739 0819c20〕; the second: 「又問曰：五位法中菩薩入定方說，何故信位不入定說？答曰：信是凡夫生滅心，信未入證，故無定也。」 tr. “Question again: in the teachings of the five stations the bodhisattvas enter concentration and only then expound; why in the station of faith is there no entering of concentration before expounding? Answer: faith is the arising-and-ceasing mind of an ordinary person; faith has not yet entered realization, and therefore there is no concentration.” 〔T36n1739 0819c25〕
The difficulty of entering faith — 「為凡夫總自認是凡夫，不肯認自心是不動智佛故，是故入十信難。」 tr. “Because ordinary people all take themselves to be ordinary people and are unwilling to acknowledge that their own mind is the Buddha Unmoving Wisdom, entering the ten faiths is therefore difficult.” 〔T36n1739 0819b01〕
Recorded without adjudication: as to the question-topics this chapter answers, the four masters tie them differently — Chengguan ties it to the 「所依果問」 tr. “question about the fruit upon which one relies” and records both the older worthies' 「正答三問」 tr. “it properly answers three questions” and his own 「偈中具答三問」 tr. “within the verses all three questions are answered”; Fazang ties it to 「別答前功德勢力等問」 tr. “separately answering the earlier questions about the power of merit and the rest”; Zhiyan ties it to 「第八佛功德勢力及第十示成正覺二問」 tr. “the two questions, the eighth on the power of the Buddha's merit and the tenth on the display of the accomplishing of right awakening”. As to the outlining of the chapter, Chengguan sets up ten segments on the eighty-fascicle text, Fazang sets up seven pairs on the verse-lines of the sixty-fascicle text in five graphs, Zhiyan separately opens twenty-two gates, and Li Tongxuan runs the station of the ten faiths through the whole. As for the symbolizing, Chengguan takes Mañjuśrī to be 「不動智之妙用」 tr. “the wondrous functioning of unmoving wisdom”, Zhiyan takes him to be 「示法從慧出」 tr. “showing that the Dharma issues from wisdom”, and Li Tongxuan takes him to be 「自心妙理之慧」 tr. “the insight into the wondrous principle of one's own mind” while the ten wisdom-buddhas are one's own wisdom-body. The four run side by side, all of them established sayings of the ancient worthies; they are recorded, and none is judged higher or lower.
VII. Cross-Reading and Lineage
- The tie with the chapters before and after: this chapter receives from “The Names of the Tathāgata,” chapter 7, and “The Four Noble Truths,” chapter 8, and joins below to “Bodhisattvas Ask for Clarification,” chapter 10. Chengguan matches the three chapters to the pervading of the name, the pervading of the Dharma, and the pervading of the body: 「前但佛名遍，此顯身遍。〈四諦〉即實之權遍，此品顯即權之實遍故。」 tr. “Earlier it was only the Buddha's name that pervaded; here the pervading of the body is displayed. The chapter on the Four Truths is the pervading of the expedient that is the real; this chapter displays the pervading of the real that is the expedient.” 〔T35n1735 0594c22〕; and at the chapter's end he concludes the three chapters: 「上來三品答初十句所依果問竟。」 tr. “The three chapters above have now answered the question about the fruit relied upon in the first ten clauses.” 〔T35n1735 0600b24〕
- The tie with the three kinds of deeds: Fazang matches the three chapters to the Buddha's deeds of body, speech, and mind — 「一前明身語，今明意業，故來也。」 tr. “First, the earlier chapters clarified body and speech, and now this clarifies the deeds of the mind, and therefore it comes.” 〔T35n1733 0171c17〕; Li Tongxuan is the same: 「其前之〈如來名號品〉，舉佛身眼耳鼻舌等及名號遍周。〈四聖諦品〉，明如來口業說法行遍周，總明佛果遍也。」 tr. “The chapter before it, ‘The Names of the Tathāgata’, raises up the Buddha's body — eyes, ears, nose, tongue and the rest — and his names as pervading everywhere. The chapter ‘The Four Noble Truths’ makes clear that the Tathāgata's verbal deeds of expounding the Dharma pervade everywhere; together they make clear the pervading of the buddha-fruit.” 〔T36n1739 0818b21〕
- The tie with the chapter “Ask for Clarification” below: Li Tongxuan takes this chapter to be that into which faith enters and the chapter “Ask for Clarification” to be that by which faith is accomplished — 「如〈問明品〉即是已入信中，問答法則，成其信力修行故。」 tr. “As for the chapter ‘Ask for Clarification’, it is already within faith, where by question and answer the rule of the Dharma establishes the cultivation of the power of faith.” 〔T36n1739 0819c19〕
- The rule for the scripture that follows: Chengguan determines this chapter to be the model for every later passage on 「遍」 tr. “pervading” — 「八與下經為其則故。謂下結經通云遍一切者，皆如此辨，以如來一乘圓教，於須彌山等一類世界，施化分齊皆若此故。」 tr. “Eighth, because it serves as the rule for the scripture below. That is to say, wherever the scripture below concludes by saying in general that something pervades everything, it is in every case to be discerned as here; for by the Tathāgata's perfect teaching of the One Vehicle, in the one class of worlds such as Sumeru, the compass of the giving of transformation is in every case like this.” 〔T35n1735 0594c29〕; Zhiyan is the same: 「此文與後為則」 tr. “this text serves as the rule for what follows” 〔T35n1732 0027b29〕
- What the treatises of the Huayan school carry on: the Huayan jing zhigui T45n1871 raises this chapter in one place as warrant — 「無不同時皆說此法。如光明覺品說。四遍塵道者」 tr. “there is none that does not expound this Dharma at the same time. As the chapter Awakening by Light says. Fourth, pervading the paths of dust” 〔T45n1871 0589c25〕. This is the raising of this chapter as an instance in doctrinal classification while glossing the sense of 「遍」 tr. “pervading”, and not a glossing of this chapter's scriptural text; it is recorded.
- The other texts Chengguan cites (adduced in glossing the three-thousandfold great thousand and the method of numbering by hundreds of koṭis; recorded without adjudication): the Abhidharmakośa 〔T35n1735 0595b28〕 · the Dīrgha Āgama, fascicle eighteen · the Saṃyukta Āgama, fascicle sixteen · the Nyāyānusāra, fascicle thirty-one · the Yogācārabhūmi · the Treatise on the Great Perfection of Wisdom · the Abhidharmasamuccaya-vyākhyā · the Prakaraṇāryavācā 〔0595c04〕 · the Golden Light 〔0595c07〕 · Master Ce's Record on the Saṃdhinirmocana, fascicle six 〔0595c22〕 · the Treatise on the Perfection of Wisdom, fascicle nine: 「足下放光者，身得住處皆由於足。」 tr. “That the light is released from beneath the feet is because the place where the body finds its standing is in every case by way of the feet.” 〔0595b06〕
- 〔not found〕: in the four books Huayan yisheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883 · Huanyuan guan T45n1876, 「光明覺」 tr. “awakening by light” yields no occurrence at all, and the absence is recorded. In the four texts Cheng weishi lun T31n1585 · She dasheng lun T31n1594 · Yuqie shidi lun T30n1579 · Jie shenmi jing T16n0676, 「光明覺」 tr. “awakening by light” likewise yields no occurrence at all, and the absence is recorded — this chapter is scriptural text of the scene of releasing light and speaking verses, not a passage dense with doctrinal terms, and the thinness of the bridge to the consciousness-only teaching belongs to the character of the chapter and is not a failure of searching. In the base text T10n0279 the four graphs 「光明覺品」 tr. “the chapter Awakening by Light” occur only once, in this chapter's own title, and references back to it from other chapters yield no occurrence at all; the absence is recorded. This chapter likewise has no separately circulating treatise that quotes and glosses the scripture, unlike the chapter “The Ten Grounds,” which has the Treatise on the Ten Grounds Sūtra; that absence is recorded.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): “Awakening by Light,” chapter 9, begins at 〔T10n0279 0062b15〕 (within fascicle 13) – ending before the title of the following chapter, “Bodhisattvas Ask for Clarification,” chapter 10, at 〔0066a26〕. Segment one 0062b16 (verses begin 0062c12) · segment two 0063a03 (verses begin 0063a15) · segment three 0063b06 (verses begin 0063b17) · segment four 0063c08 (verses begin 0063c19) · segment five 0064a10 (verses begin 0064a21) · segment six 0064b12 (verses begin 0064b23) · segment seven 0064c14 (verses begin 0064c25) · segment eight 0065a16 (verses begin 0065a27) · segment nine 0065b18 (verses begin 0065b29) · segment ten 0065c20 (verses begin 0066a06 · ending 0066a25). Ten segments of ten verses each, one hundred verses in all.
- Buddhabhadra T278 (the Jin rendering, principal text for collation): “The Awakening by the Tathāgata's Light,” chapter 5, begins at 〔T09n0278 0422b17〕 – ending before the following chapter, “Bodhisattvas Dispel Difficulties,” chapter 6, at 〔0427a02〕. The opening line of the releasing of light 0422b18 · the names of the ten bodhisattvas 0422c02 · the names of the ten worlds 0422c05 · the names of the ten buddhas 0422c08 · the introduction to the verses of the first segment 0422c11 · the sentence closing the class in the first segment 0423a03 · the opening of the second segment 0423a04 · the introduction to the verses of the second segment 0423a14 · the introduction to the verses of the last segment 0426b19 · the closing verse 0426c27–0427a01.
- Chengguan, Huayan jing shu T35n1735: the commentary on the chapter Awakening by Light begins 0594c10 (the marking of the five gates 0594c11 · the ten meanings of the reason for its coming 0594c12–0595a05 · the opening and closing of the explanation of the name 0595a06 · the citation of the Nirvāṇa Sūtra 0595a13 · the tenet and aim 0595a20 · the resolving of doubts and objections 0595a22 · the great division of the explanation of the text into two 0595b02 · the four meanings of the wheel-marks of the feet symbolizing faith 0595b04 · the twenty-six nodes and ten segments 0595b09 · the single release of light shining all at once 0595b12 · the moon shining upon a hundred streams 0595b17 · the text of the ten segments being in each case twofold 0595b19 · the ten segments following the answers, the text threefold 0595b22 · the three-thousandfold great thousand and the citation of the Abhidharmakośa 0595b28 · the glossing of the names of the continents 0595c11 · the method of numbering by hundreds of koṭis 0595c17 · the citation of the Record on the Saṃdhinirmocana 0595c22 · the eight aspects 0595c28 · the manifesting of the assembly's own Dharma assembly 0596a07 · the three meanings of Mañjuśrī of all places 0596a14 · the outline of the rescuing of sentient beings in segment nine 0599c29–0600a17 · the outline of segment ten 0600a17 · the outline of six practices 0600b01 · the four meanings of lands pervading space 0600b20 · the conclusion of the three chapters 0600b24) – ending before 0600c05. The fascicle colophons 「大方廣佛華嚴經疏卷第十三」 tr. “Commentary on the Great and Vast Buddha Flower Ornament Scripture, fascicle thirteen” 0600b26 and 「卷第十四」 tr. “fascicle fourteen” 0600c02 fall at the end of the commentary on this chapter.
- Fazang, Tanxuan ji T35n1733: “The Awakening by the Tathāgata's Light,” chapter 5, begins 0171c14 (the four gates as above 0171c15 · the explanation of the name 0171c15 · the seven meanings of the reason for its coming 0171c17 · the opening and closing of the tenet and aim 0172a02 · the citation of the Nirvāṇa Sūtra 0172a09 · the five kinds of intent 0172a14 · the three intentions of the releasing of light 0172b01 · the mutual display of the several assemblies 0172c01 · the three natures, the three non-natures, and their mutual fusion 0175a27–0175b10 · the outline of the last segment in seven pairs 0175b10 · 「上來通答前初十問竟」 tr. “with this the earlier first ten questions have been answered throughout” 0175b16) – ending before 0175b18.
- Zhiyan, Souxuan ji T35n1732: “Awakening by Light,” chapter 5, begins 0026b24 (the four gates as before 0026b25 · discerning the name 0026b25 · the reason for its coming 0026b27 · the tenet 0026b28 · dividing and explaining the text 0026b29 · the first passage divided into six 0026c02 · the sorting out of the releasing of light in the several assemblies 0026c08 · what Mañjuśrī's speaking of verses symbolizes 0027a01 · the answering of two questions 0027b26 · the increasing light and the gathering of the assembly 0027b27 · the twenty-two gates 0027b29–0027c11) – ending before 0027c12.
- Li Tongxuan, Xin Huayan jing lun T36n1739: “Awakening by Light,” chapter 9, begins 0818b04 (the three gates 0818b05 · explaining the title of the chapter 0818b07 · the contemplation of the light 0818b13 · explaining the reason for the chapter's coming 0818b20 · what the ten wisdom-buddhas symbolize 0818b29 · the difficulty of entering faith 0819b01 · the ten practices praised in verse 0819c01 · the one hundred and forty great vows 0819c14 · the assignment of the three bodies 0819c16 · the tie with the chapter “Ask for Clarification” 0819c19 · the question and answer on Mañjuśrī's expounding the Dharma 0819c20 · the question and answer on the station of faith not entering concentration 0819c25) – ending before 0820a01.
- Variant readings: within the range of T279 covered by this unit, 〔0062b15〕–〔0066a25〕, the Taishō base text carries 8 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0062b21〕天【大】｜大【宮】 · 〔0062c05〕薝【大】｜瞻【宮】 · 〔0062c06〕玻瓈【大】｜頗梨【宮】 · 〔0063a25〕寤【大】＊｜悟【宋】【元】【明】【宮】＊ · 〔0064b07〕此神通智力【大】｜神通大智力【明】【宮】 · 〔0064b29〕言說【大】｜言語【宮】 · 〔0064c24〕言【大】｜曰【宮】 · 〔0065b22〕十【大】｜七【聖】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.) The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer; the original-text layer carries no
□lacuna marks. - A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0063a02〕互【CB】｜亙【大】.