如來光明覺品第五
Chapter 5: The Light of the Tathāgata's Enlightenment
四門同上。
All Four Gates are ascended together.
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。
Now, to first explain the term "Lord of Light": it refers to the Tathagata's light—the light that awakens and illuminates. It means that based on the essence, the function arises; and based on the function, benefit is realized. This two-part explanation can be understood in terms of "the master" and its manifestation.
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。三前二品別明人法遍，此為雙顯二遍故。四為前但論佛名普遍，此顯佛身實德亦遍。前說四諦權教普遍，此辨十偈實教亦遍，謂長行及頌二處是也。五為斷疑故，謂前品文殊說佛名法名差別普遍，恐眾疑故，佛以身光照現彼事，令眾目覩疑網自消，故來。六非直如前，但佛名諦名遍虛空法界等世界，而今如來即此說華嚴時，亦如是遍一切盡空世界，一一皆時同、處同、眾同、說同，即自驗見，為下軌則，故來也。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。
The second meaning has seven aspects: First, the previous section discussed physical and verbal actions, while this section clarifies mental actions, hence its inclusion. Second, it separately addresses questions about the merits and powers mentioned earlier. Third, the two previous chapters individually explained the universality of people and teachings; this one demonstrates both simultaneously. Fourth, earlier it was only said that buddha names are universal, now it reveals that the buddha’s actual body and virtues are also universal. The previous discussion on the Four Noble Truths was a conventional teaching of universality, while these ten verses express the true teaching of universality—this applies to both the prose and verses. Fifth, it eliminates doubts. In the previous chapter, Manjushri explained the separate universality of buddha names and teaching names. To prevent doubts, the buddha uses his body’s light to manifest these events, allowing witnesses to dissolve their net of doubts—hence its inclusion. Sixth, it is not just that buddha names and teaching names pervade the space of all Dharma-realm worlds, but that the Tathagata, while expounding the Avatamsaka Sutra at this very moment, also universally pervades all worlds throughout space. In each, time, place, assembly, and teaching are identical—this can be personally verified and serves as a model for what follows, hence its inclusion. Seventh, earlier, the many separate universals of buddha names and teaching names were distinguished as conventional. Now, this one teaching and one assembly are harmoniously universal, being the ultimate truth. Also, the earlier was a universal of differences, while this is a universal of non-difference, so it must be included.
三宗趣者，先宗、後趣。宗有二：一開、二合。開中三：一能照之光、二光所照境、三照所成覺。此三各二：一身光照事境，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。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。如《涅槃經》云「是光無相，非青見青也。」又亦則事覺即理覺，平等唯一覺。又以此光不異覺境，三法圓融唯一法界，雖平等絕相而具一切恒不雜亂，以無障礙故。二明意趣者，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；二遠與下文一部為則，以下諸會等中皆結通云一切世界亦如是說者，指此文也；三為顯如來出世，以一乘圓教於須彌樓山等一類世界施化分齊故；四為顯一會則一切會故，第一卷云「其身遍坐一切道場」者是也；五顯理事俱無障礙，令眾生捨執依法故也。
**Three Aspects: The Principle and Purpose**
**First, The Principle; Second, The Purpose.**
**The Principle has two aspects: A) Detailed Division, and B) Unification.**
**A) Detailed Division consists of three components:** 1. The illuminating light (the active principle) 2. The realm illuminated by the light (the object) 3. The awakening realized through illumination (the result)
Each of these three has two sub-aspects:
1. The light of the awakened body illuminates the *world of phenomena*, allowing beings to realize that things are limitless and unobstructed. This understanding corresponds to the prose section of the scripture. 2. The light of wisdom illuminates the *world of principles*, allowing beings to realize that these principles are non-dual and undifferentiated. This understanding corresponds to the verse section.
**B) Unification:** Because phenomena and principles interpenetrate completely, they form one single reality. Therefore, a single phenomenon can pervade the entire universe without losing its own specific characteristics. Because this reality is non-dual, the light of the body is identical to the light of wisdom—they are one single, unobstructed light.
As the *Nirvana Sutra* says: "This light is formless, yet from a non-blue state, we see blue." Consequently, the awakening inherent in phenomena is identical to the awakening inherent in principles—a single, equal, universal awakening. Furthermore, since this light is not separate from the awakening or the reality it illuminates, these three elements (light, reality, and awakening) are perfectly integrated into the one single Dharma Realm (the ultimate reality). Although it is equal and transcends all forms, it simultaneously contains all distinctions without ever becoming chaotic, for it is utterly unobstructed.
**Second, The Purpose**
This reveals the many intentions behind the principle of unobstructed phenomena and principles. They can be briefly summarized in five points:
1. **Immediate purpose:** To provide a tangible reality for the Bodhisattvas of faith to contemplate and rely upon. 2. **Broader, textual purpose:** To serve as the foundational principle for the entire scripture. All subsequent assemblies and chapters conclude by stating that "the same teaching is spoken in every world system," which refers back to this opening principle. 3. **Display of the Buddha’s activity:** To show how the Buddha, through the One-Vehicle Perfect Teaching, guides and transforms beings in realms of a specific class (such as Mount Sumeru). 4. **Unity of all assemblies:** To demonstrate that one single assembly encompasses all assemblies. As the first volume states: "His body sits in all places of enlightenment." 5. **Liberation from attachment:** To reveal the perfect non-obstruction of both principles and phenomena, allowing beings to abandon their attachments and rely on the Dharma itself.
四釋文者，此光所照隨處無限，大約總數有二十五重，前九別說、後十六同辨，則為十段。此中非是二十五度放光，亦非一放光次第漸照二十五處，但一放光則並頓照同時顯現，以引機入法令漸覩見自近及遠故有次第。
Explanation of the scripture: The light shines without limit, encompassing a total of twenty-five levels. The first nine are discussed individually, while the remaining sixteen are explained together, forming ten sections. This does not mean the light is emitted in twenty-five separate bursts, nor does it gradually illuminate twenty-five places in sequence. Rather, it shines all at once, revealing everything simultaneously, guiding beings step by step from near to far so they may gradually perceive it.
於初段中二：先佛以身光照事令眾得見、後文殊智光說法令眾得聞。前中二：初明能照之光、二明所照之境。前中初放光人、次光出處、後顯光數。足下相輪放光者，有三意：一初義，表信為萬行首故；二卑義，表信行最微故；三本義，表信為萬行之本故。《智論》第九云「足下放光者，身得住處皆由於足。」此之謂也。百億光明者，以所照世界雖復無邊，皆是須彌樓山世界故，各有百億四天等為所照故，是故光明亦唯百億。二所照現，中二：先明照現本世界中染淨等事、二「如此見佛」下明照現自法會普遍之相。前中四：一現人界。此海邊有大樹名閻浮提，因樹立此洲名也。弗婆提，此云勝身，以生彼者身皆殊勝故。狗伽尼，此云牛貨，以彼以牛為貨易故。欝單越，此云勝生，以定壽千歲、衣食自然故。二現佛興。於八相中，初三未是出現相，故此不論。
In the opening section, there are two parts: first, the Buddha manifests through the light of his body, allowing beings to see; second, Manjushri's wisdom shines through his teaching, allowing beings to hear.
Within the first part, there are two subdivisions: first, explaining the light that illuminates; second, explaining the objects illuminated by the light.
Within the explanation of the light, there is first the one who emits the light, then the source of the light, and finally the number of the light rays.
As for the light emitted from the wheel of a thousand spokes on the soles of the feet, there are three meanings: first, the meaning of the beginning—it symbolizes that faith is the foremost among all practices; second, the meaning of humility—it symbolizes that faith-based practice is the most subtle; third, the meaning of the foundation—it symbolizes that faith is the root of all practices.
The *Great Treatise on the Perfection of Wisdom* (Chapter 9) states: "The Buddha emits light from the soles of his feet because the body's stable abode depends on the feet." This is the meaning.
As for the hundred billion light rays: although the worlds illuminated are countless, they are all worlds centered on Mount Sumeru. Each such world includes a hundred billion four-continent systems, so the light is also in the number of a hundred billion.
Now, regarding the illuminated objects: first, the light reveals the pure and impure phenomena within the original world; second, the phrase "thus seeing the Buddha" introduces the light showing the universal presence of the Dharma assembly.
Within the first part, there are four aspects: 1. Revealing the human realm. - On this seashore, there is a great tree called Jambu, which gives its name to the continent Jambudvīpa. - Pūrvavideha means "surpassing form," because those born there have superior bodies. - Godānīya means "cattle trade," because they use cattle as currency. - Uttarakuru means "supreme birth," because beings there have a fixed lifespan of a thousand years and enjoy natural food and clothing.
2. Revealing the Buddha's appearance. - Among the eight phases of a Buddha's life, the first three do not belong to the phase of manifestation, so they are not discussed here.
問：佛初成道第二七日放此光明，如何却現菩薩生等？又佛始出世，何因乃現有般涅槃？答：下文云「於一念中顯現三世一切佛事。」此明現在攝過未也。問：若爾，何不現彼無量劫事？答：此中文意但為論此世界中佛興之事，故不說餘耳。三現諸天，可知。四「此世界等」一句總結悉現。二現自法會，中二：先現本會、二「以佛神力」下現新眾來集。於中佛神力者，是前則如其像現神力是也。所集中有三世間等可知。又如此處光照無邊界，一一眾會皆悉顯現，彼一一會皆亦如是光照無邊，以法無二與此不別也。又諸光交往不相突礙，以各見當處光照他、不見他處光照自故。何以故？主主及伴伴皆不並故、主伴伴主皆不違故。問：此諸會云何相顯？答：有二相。一以此光照彼，令彼現此攝成一會，彼處亦爾，此同《法華》分身諸佛；二即此一會佛及文殊等融遍法界，是一切會，以圓教中未有一法不則一切者。是故一文殊從東來，則是一切處文殊一時來。縱今西方過無邊世界說華嚴處，亦見文殊從東十剎外來。東方亦爾，未有見彼過向西者，乃至賢首亦然，以是一乘緣起門不雜故，思之。二智光覺，中二：先此處、後結通。此中頌意只融會前光所照諸事，於中二義：一約境，有三種：初一頌明法離情謂、二有八頌會事同理、三末後一頌顯事無礙，皆依前起後。二約心者，一恐眾見前光所照事隨相執取，是故初偈約佛遣之，令眾捨相離乖理之失。又《涅槃經》云「如來非無流。何以故？如來常行有流中故。」又《佛地論》明佛非流非無流故也。二恐眾生疑：何因此事而得普遍？故次八偈會事同理，令眾見真顯順法之得。三疑云：事既同理則平等無二，何因得有事事普遍？故後一偈明則理之事，故而得一事則無量事也。八頌中，初一前既知佛是無流法便為過失，未知若為是無失邪？今云觀佛無所有是無失也，以佛功德法從緣，無性自散滅故。又釋：觀佛及法悉離性故，此即會前放光之佛，明離見也。二會前光所照處，又明前依正俱絕住著。三明依正不二也，又明佛身及無流法俱無所有故不二也。心隨者，是方便觀也。入者，是正證觀。四通會三世間。我是眾生我執也，佛是智正覺，此二主伴平等。彼二所住是器世間，無所住故，離諸有也。又我謂妄執，佛則真智，此二平等，是標也。下二句釋真智。於理住無所住，妄我當體遠離於有。五通會五蘊。數是緣起俗數之相，謂五蘊若有可在俗數，以蘊空故無有數。又會前所放百億光等，及所照世界諸數量等，皆依五蘊色心上立，求此五蘊實無彼數，故云無數。六絕能所觀，非直所見世界等空，能見之智亦無所有。又見者是人，此亦空也。七即用常寂觀，謂此佛出世即無起故。又如此空理現前名為佛出，則空佛名無起。八二空觀，上句人空、次句法空。轉如是相者，一約執轉却二執之相、二轉現二空理相。皆下一句明觀益，並可知。一中解無量等者，為明此一會等中而有無量會等，無量會等中而是一會，是前光所照處也。於中，初二句標、次一句釋、後一句益。標中，通論此有同體異體，各有相容相即，准上釋應知。此文且明相容，故云一中無量等，然通同異體也。二釋中，略舉二因以釋，一由展轉生故、二由非實故。初門者，總攬如此盡窮法界差別之緣成一緣起，是故一一諸緣相望各有二義：一約體，具空有義，故有相即。謂若無一，即一切緣全失自體。何以故？以無一時，多無所成，無所成故不是緣也。是故有一即有一切、却一即却一切，此即一切是空義故，泯自即他；以一是有義故，攝他即自。返上，即一是空義故，亦泯自即他；多是有義故，攝他即自。由二空二有各不俱故，無不相即時；一空一有不相礙故，恒時有相即。又由一一緣中空有不二故，不壞自而即他。妙義思之。二約用，有有力、無力義，故有相入。謂諸緣起非各少力而共生故，即一一緣各有全作義、全不作義。何以故？若無一緣，餘全不作，則一有力，餘皆無力。餘緣亦爾。是即一有力故能容多、多無力故潛入一。多有力等亦爾，亦由二有力、二無力不俱故，無不相入時。一有力、一無力無礙故，常恒相入耳。又於一一緣中各由有力無力不二故，不壞在外而恒相入，思之。由緣起門中有此相作等義成一多，故云展轉生也。此即一多更互展轉相生，故得一中無量、無量中一也。二非實故者，亦二門：一相即義，謂一非實一故能攝多，多非實多故能即一；又多非實多故能攝一，一非實一故能即多；又即多之一非一，即一之多非多。何以故？以不實故。又即多之一方名一、即一之多乃名多。何以故？是不實一故。多亦爾。又是亦一亦不一、亦多亦不多。何以故？不實故具二義。又非一非不一、非多非不多。何以故？不實故，絕二相也，思之。二相容門者，謂一事是不實，以無性故。無性真理既無分限，是故於一事上觀無性時，無不圓盡法界真如。若觀一少事無自性時不得圓盡法界真者，即真如有分，便同有為，是故一事無性即攝真盡。攝真盡時，餘一切法既不礙存而即真故，同理俱在一事中現。多中亦爾，准之。又由俱不壞本事故，不是相即門也；由不實之事攝真理故，得相入也。又可前展轉生，約異體即入；此門約同體即入，思之。又但此經中相即相入義，釋皆有二門：一約緣起相由門、二約法性融通門。故是此二文也，由展轉生故不實，即二門不別。又由相即容，二門各攝法盡，故亦不別也。然義恒不雜，思之。此下文與此同者，應准此知。此文且約相容義說，故云一中無量等，知之。觀益者，達此正理，於緣不懼，故云無所畏也。以境法無礙，故令智無畏也。二結通中，唯結此一娑婆界中百億閻浮處，非是後文盡空界等。次第二重，云一切處文殊者，但是十方十佛國土各百億處，非是第三重處。乃至末後方為盡法界，文意如此，應知。
Question: The Buddha had just attained enlightenment, and on the twenty-first day he emitted this light—so why did he then manifest such things as the Bodhisattva's birth? Also, the Buddha had only just appeared in the world—why did he manifest his final entrance into Parinirvana? Answer: The following passage says, "In a single thought, he manifests all the Buddha's deeds throughout the three times." This shows that the present encompasses the past and future. Question: If so, why does he not manifest the events of countless kalpas? Answer: The intent of this passage is only to discuss the arising of Buddhas within this world, and so no others are mentioned. Third, the manifestation of the heavenly beings—this can be understood. Fourth, the single phrase "this world and so on" summarizes and concludes that all are manifested.
Second, the manifestation of the assembly of his own Dharma gathering has two parts: first, the manifestation of the original assembly; second, from "by the Buddha's spiritual power" onward, the manifestation of newly arriving multitudes. Here, "the Buddha's spiritual power" refers to the earlier statement that he manifests spiritual power in accordance with his image. Within what is gathered, the three kinds of worlds and so on can be understood. Moreover, just as here the light shines upon boundless realms and each and every assembly is fully manifested, so too does each and every one of those assemblies likewise shine with light upon boundless realms—because the Dharma is without duality and is no different from this. Furthermore, the lights intermingle without obstructing one another, because each sees only the light of its own location shining upon others, and does not see the light of other locations shining upon itself. Why is this? Because host and host, and attendant and attendant, are never simultaneous, and host and attendant, attendant and host, never conflict. Question: How do these assemblies manifest one another? Answer: There are two aspects. First, by this light shining upon that, it causes that to appear here, gathering them into one assembly; and in that place it is likewise so. This matches the manifestation bodies of the Buddhas in the Lotus Sutra. Second, this one assembly—the Buddha, Manjushri, and the others—interfuses and pervades the entire Dharma realm and is all assemblies, because in the perfect teaching not a single dharma is not all dharmas. Therefore, when one Manjushri comes from the east, it is Manjushri from every place coming at once. Even if in the west, beyond boundless worlds, there were a place where the Flower Ornament is being taught, one would still see Manjushri coming from beyond ten Buddha-fields to the east. The east is likewise—no one has ever seen him going west beyond that, and so too with Xianshou. This is because the gateway of dependent arising of the One Vehicle is unmixed. Reflect on this.
Second, the awakening through the light of wisdom has two parts: first, this location; afterward, the concluding integration. The meaning of the verses here is simply to blend together all the matters illuminated by the earlier light. Within this there are two aspects. First, with regard to the object: there are three kinds. The first verse clarifies that dharmas transcend conceptual fabrication. The next eight verses bring together matters as identical in principle. The final verse reveals that matters are non-obstructive. Each depends on what precedes and gives rise to what follows.
Second, with regard to the mind: first, there is the fear that the assembly, seeing the matters illuminated by the earlier light, might grasp at them according to their appearances. Therefore the first verse is spoken from the Buddha's perspective to dispel this, causing the assembly to abandon appearances and departure from principle. Also, the Nirvana Sutra says, "The Tathagata is not without outflows. Why? Because the Tathagata constantly moves within outflows." And the Treatise on the Buddha Stage clarifies that the Buddha is neither with outflows nor without outflows. Second, there is the fear that beings might doubt: how is it that these matters attain universality? Therefore the next eight verses bring together matters as identical in principle, causing the assembly to see the true and revealing the gain of accord with Dharma. Third, a doubt arises: if matters are identical in principle, then they are equal and non-dual—how then can matters upon matters be universal? Therefore the last verse clarifies that principle-identical matters thus attain the arising of one matter encompassing immeasurable matters.
Among the eight verses, the first: since it is already known that the Buddha is a dharma without outflows, this then becomes a fault—how can one know whether this is faultless or not? Now it says: contemplating the Buddha as non-existent is to be without fault, because the Buddha's merit-dharmas arise from conditions, are without intrinsic nature, and naturally disperse and cease. Another explanation: contemplating both Buddha and Dharma as entirely beyond intrinsic nature—this integrates the earlier Buddha who emitted light and clarifies freedom from views. Second, this integrates the places illuminated by the earlier light, and further clarifies that both the dependent and the primary are utterly beyond dwelling or attachment. Third, it clarifies the non-duality of dependent and primary; it also clarifies that the Buddha's body and the dharma without outflows are both non-existent, and therefore non-dual. "Mind follows" is the contemplation of skillful means. "Enters" is the contemplation of direct realization. Fourth, it universally integrates the three kinds of worlds. "I" is the self-attachment of beings; "Buddha" is the wisdom of perfect enlightenment. These two, host and attendant, are equal. The dwelling place of these two refers to the world of vessels—because there is nothing dwelt upon, one transcends all kinds of existence. Also, "I" is deluded attachment, "Buddha" is true wisdom; these two are equal—this is the thesis. The two following lines explain true wisdom. In principle, one dwells without dwelling; the false self, in its very substance, is utterly apart from existence. Fifth, it universally integrates the five aggregates. "Number" is the characteristic of conventional enumeration in dependent arising. That is, if the five aggregates existed, they could be counted conventionally; but because the aggregates are empty, there is no number. It also integrates the hundreds of billions of lights emitted earlier, and the various quantities of worlds illuminated—all are established on the color-mind of the five aggregates. When one seeks these five aggregates, truly there is no such number, and so it says "numberless." Sixth, it cuts off both the act of contemplation and its object. Not only are the worlds and so on that are seen empty—the wisdom that sees is also non-existent. Also, "the seer" is the person; this too is empty. Seventh, this is the contemplation of functioning while perpetually still: this Buddha's appearance in the world is itself non-arising. Also, when this principle of emptiness is present before one, it is called the Buddha's appearance; thus the empty Buddha is called non-arising. Eighth, the contemplation of the two emptinesses: the first line is the emptiness of persons, the next line the emptiness of dharmas. "Turning such characteristics" means: first, by grasping, one turns away from the characteristics of the two attachments; second, one turns to reveal the principle-characteristics of the two emptinesses. The last line in each clarifies the benefit of contemplation—all can be understood.
"Within the one, understanding the immeasurable" and so on: this is to clarify that within this one assembly and so on there are immeasurable assemblies and so on, and within the immeasurable assemblies and so on there is the one assembly. This refers to the places illuminated by the earlier light. Within this, the first two lines are the thesis, the next line the explanation, the last line the benefit. In the thesis, generally speaking there is same-substance and different-substance, each having mutual inclusion and mutual identity. According to the above explanation, this should be understood. This passage specifically clarifies mutual inclusion, and so it says "within the one, the immeasurable," and so on. However, it applies across both same and different substance.
In the explanation, two causes are briefly given: first, because of successive generation; second, because of being non-real. The first gateway: gathering together all the differentiated conditions throughout the entire Dharma realm into a single dependent arising, each and every condition, when set against the others, has two meanings. First, with regard to substance, it possesses both emptiness and existence, and therefore there is mutual identity. That is, if there were no one, then all conditions would completely lose their own substance. Why? Because if there were no one, the many could not be established; and because they could not be established, they would not be conditions. Therefore, when there is one, there is all; when one is removed, all are removed. This is: because all is emptiness, one erases oneself and identifies with others; because the one has the meaning of existence, it absorbs others and identifies with itself. Conversely: because the one has the meaning of emptiness, it also erases itself and identifies with others; because the many have the meaning of existence, they absorb others and identify with themselves. Since the two emptinesses and two existences are never simultaneous, there is no time when they are not mutually identical. Since one emptiness and one existence do not obstruct each other, there is always mutual identity. Moreover, because within each and every condition emptiness and existence are non-dual, one does not destroy oneself while identifying with others. Reflect on this wondrous meaning.
Second, with regard to function, there is the meaning of having power and lacking power, and therefore there is mutual penetration. That is, since dependent arisings do not arise from each contributing a little power together, each and every condition has the meaning of entirely producing and entirely not producing. Why? If one condition were absent, the rest would entirely not produce; therefore the one has power and the rest all lack power. The other conditions are likewise. This means: because the one has power, it can contain the many; because the many lack power, they merge into the one. When the many have power and so on, it is likewise. Also, because the two having-power and two lacking-power are never simultaneous, there is no time when they are not mutually penetrating. Because one having-power and one lacking-power do not obstruct each other, they perpetually mutually penetrate. Moreover, within each and every condition, because having-power and lacking-power are non-dual, one does not destroy being outside while perpetually mutually penetrating. Reflect on this. Because within the gateway of dependent arising there are these meanings of mutual production and so on that accomplish one and many, it says "successive generation." This means one and many mutually and successively generate each other, and thus one can contain the immeasurable, and the immeasurable can contain the one.
Second, "because of being non-real" also has two gateways. First, the meaning of mutual identity: because the one is not a real one, it can contain the many; because the many are not real many, they can identify with the one. Also, because the many are not real many, they can contain the one; because the one is not a real one, it can identify with the many. Also, the one that is identical with the many is not one; the many that are identical with the one are not many. Why? Because they are not real. Also, only the one that is identical with the many is called one; only the many that are identical with the one are called many. Why? Because it is a non-real one. The many are likewise. Also, it is both one and not one, both many and not many. Why? Because being non-real, it possesses both meanings. Also, it is neither one nor not one, neither many nor not many. Why? Because being non-real, it cuts off both characteristics. Reflect on this.
Second, the gateway of mutual inclusion: a single matter is non-real because it lacks intrinsic nature. Since the truth of intrinsic-naturelessness has no limits, when one contemplates intrinsic-naturelessness upon a single matter, there is nothing that does not perfectly exhaust the Dharma realm of true suchness. If, when contemplating any small matter as lacking self-nature, one could not perfectly exhaust the Dharma realm of true suchness, then true suchness would have limits and would be the same as conditioned things. Therefore the intrinsic-naturelessness of a single matter perfectly encompasses the true. When it perfectly encompasses the true, all other dharmas, since they do not obstruct their existence and are themselves the true, by the same principle are all present within the single matter. The same holds within the many—apply this accordingly. Also, because they all do not destroy their fundamental matters, this is not the gateway of mutual identity; because non-real matters encompass the truth, there is mutual penetration. Also, the earlier successive generation is with regard to different substance and mutual penetration; this gateway is with regard to same substance and mutual penetration. Reflect on this.
Also, in this sutra, the meanings of mutual identity and mutual penetration are both explained through two gateways: first, the gateway of dependent arising as mutually arising; second, the gateway of the fusion of Dharma nature. Thus these two passages. Because of successive generation, there is non-reality, and so the two gateways are not different. Also, because mutual identity and mutual inclusion each encompass all dharmas, they too are not different. Yet the meanings are perpetually unmixed. Reflect on this. Wherever later passages match this, they should be understood accordingly. This passage specifically discusses the meaning of mutual inclusion, and so it says "within the one, the immeasurable," and so on. Understand this.
The benefit of contemplation: penetrating this correct principle, one is unafraid amid conditions, and so it says "without fear." Because the object-dharmas are non-obstructive, the wisdom is made fearless.
Second, in the concluding integration: it concludes only the hundreds of billions of Jambudvipa places within this one Saha world, not the later passage's exhaustion of empty space and so on. Next, in the second layer, "Manjushri in all places" refers only to the hundreds of billions of places in each of the ten directions' ten Buddha lands, not the third layer. Only at the very end does it become the exhaustion of the Dharma realm. The intent of the text is thus. Understand this.
第二重照十方各十世界。長行同前。偈中分二：初六歎佛、後四歎菩薩。初中，一顯佛求道之因、二轉正法輪。初句標；次句釋不常、下二句釋不斷；三大誓為本；四慈力伏魔；五內智斷證；六外智化益。歎菩薩中，一遊剎、二念佛、三救苦、四護法，皆下句結因果。
The second layer of illumination reaches ten worlds in each of the ten directions. The prose section is the same as before. The verse section divides into two parts: the first six lines praise the Buddha, the last four praise the Bodhisattvas.
In the first part: one reveals the Buddha's causal ground of seeking the Path; two turns the wheel of the true Dharma. The first line states the topic; the second line explains "not permanent"; the next two lines explain "not interrupted"; the third is the great vow as foundation; the fourth is the power of compassion subduing demons; the fifth is inner wisdom cutting off and realizing; the sixth is outer wisdom transforming and benefiting.
In the praise of Bodhisattvas: one travels through realms; two recites the Buddha's name; three saves beings from suffering; four protects the Dharma—each concluding with a line on cause and effect.
第三重照十方各百世界。偈中作二釋：一初一偈歎報身德、餘九歎化身德。前中，初二句明大智德、次一句大定德、下一句大悲德。又釋：以理智照真故，覺諸法如空，得心淨無礙也。以量智了俗故，覺諸法如幻，得調群生也。二釋：初一是總、餘九別。總中由應機現起故、如幻故，令見差別。由則不起故、如空故，平等一味。由起不起無二故、調伏眾生，則常心淨，故云無障礙。下九偈中各具此無二義，故用常寂也。又前三句明淨緣起體、下一句明緣。下九偈以體從緣，正明緣起相。於中或見者，有三義：一就一人異時見，謂如初時見初生，乃至後時見涅槃，次第而見；二多人同時見，謂有人見正說法時，則於彼上有見涅槃等，皆無障礙，互不相見；三一人同時見，謂見初生時於中則見涅槃等，如下文八相微細等，良由淨心無礙，故得圓融普應。於中，一初生、二行七步時、三顧眄十方時、四師子吼說天上天下我獨尊時、五出家、六成道、七轉法輪、八現神力、九入涅槃。
The third layer of radiance illuminating a hundred worlds in each of the ten directions. In the verses, there are two interpretations: first, the first verse praises the virtues of the reward body, and the remaining nine praise the virtues of the manifestation body. In the first, the first two lines clarify the virtue of great wisdom, the next line the virtue of great concentration, and the last line the virtue of great compassion. Another interpretation: through the wisdom of principle illuminating true reality, one awakens to all dharmas as empty, attaining a pure mind without obstruction. Through the wisdom of measure understanding conventional reality, one awakens to all dharmas as illusory, gaining the ability to guide living beings. The second interpretation: the first is general, the remaining nine are specific. In the general, because it arises in response to capacities, like an illusion, it causes differences to be seen. Because it does not arise, like space, it is equal and of one flavor. Because arising and non-arising are non-dual, one tames living beings while the mind remains ever pure—hence it is called unobstructed. In each of the nine verses below, both non-dual meanings are present, hence the constant stillness. Also, the first three lines clarify the nature of pure dependent origination, and the last line clarifies its conditions. The nine verses below take the essence as following conditions, directly clarifying the characteristics of dependent origination. In this, "or seeing" has three meanings: first, one person seeing at different times—such as first seeing the initial birth, and later seeing nirvana, seeing in sequence; second, many people seeing at the same time—some see him expounding the Dharma, while at that same moment others see nirvana and so on, all without obstruction, not seeing one another; third, one person seeing at the same time—seeing the initial birth and within that also seeing nirvana and so on, as in the eight characteristics and subtle interpenetration described below, all because the pure mind is unobstructed, thus achieving perfect fusion and universal response. Among these: first, initial birth; second, the time of taking seven steps; third, the time of gazing in the ten directions; fourth, the lion's roar declaring "in heaven and on earth, I alone am honored"; fifth, leaving home; sixth, attaining enlightenment; seventh, turning the wheel of Dharma; eighth, displaying spiritual powers; ninth, entering nirvana.
第四重照千世界。偈中分三：初二明法身、次四辨解脫、後四明般若。法身中，初一明理應緣起，謂初句標深。下釋無所取相，亦無有能取智，然不住此，故應機現也。後一明現即不現，故離諸塵也。二明解脫中三：初一何者解脫？謂初句明脫體、下三句明脫用，謂機感相應名和合起。次二偈半辨何處解脫？謂初一離苦縛離，分段故不在世間，離變易故號人師子。次一離業縛，謂根境本空，虛妄業盡，故俱脫也。次一句離煩惱縛。次一句通結永盡，故長流不轉也。下半偈明由何解脫？謂由二利圓滿故，如文。三明般若中三：初一照真、次二了俗、後一雙結真俗融無礙也。
The fourth illumination of a thousand worlds. The verses divide into three parts: the first two clarify the Dharma-body, the next four distinguish liberation, and the last four illuminate prajnā. Within the Dharma-body: the first clarifies that principle responds to dependent origination, meaning the opening line points to profundity. The following explains the absence of any grasped mark, and also the absence of a grasping intellect—yet it does not abide in this, and so manifests according to capacity. The latter one clarifies that manifestation is itself non-manifestation, and thus is free from all dust.
Within the second, clarifying liberation, there are three parts: first, what is liberation? The opening line clarifies the essence of liberation; the following three lines clarify its function—meaning that the correspondence between capacity and response is called arising through harmony. Next, two and a half verses distinguish where liberation occurs: the first one departs from the bondage of suffering—free from segmental birth-and-death, it is not in the world; free from transformative birth-and-death, it is called the Lion of Men. The next one departs from the bondage of karma—meaning that faculties and objects are originally empty, and once false karma is exhausted, one is freed from both. The next line departs from the bondage of afflictions. The next line comprehensively concludes their eternal exhaustion, so the long stream no longer turns. The latter half-verse clarifies by what one is liberated—by the perfection of the two benefits, as the text says.
Within the third, clarifying prajnā, there are three parts: the first illumines the true, the next two comprehend the conventional, and the last pair concludes both true and conventional in unobstructed harmony.
第五重照萬世界。偈中勸諸菩薩修十種業：一慈悲業、二信心念佛業、三善慧業、四無間業、五長時業、六觀身實相業、七觀心實境業、八神通業、九分別佛土業、十了知多佛業。於此十中，初一緣眾生行；次四緣佛行，一信、二慧、三觀、四求；次二入觀行，一自、二他，又一身、二心；後三起用行，初一通用，下二智用，一知土、二知佛。
The fifth layer illuminates all worlds. In the verses, bodhisattvas are encouraged to practice ten kinds of actions: first, the action of compassion; second, the action of faithful Buddha Recitation; third, the action of wholesome wisdom; fourth, the action of unbroken continuity; fifth, the action of long duration; sixth, the action of contemplating the true nature of the body; seventh, the action of contemplating the true realm of the mind; eighth, the action of spiritual powers; ninth, the action of discerning Buddha lands; tenth, the action of knowing many Buddhas. Among these ten, the first is an action directed toward sentient beings; the next four are actions directed toward the Buddha—faith, wisdom, contemplation, and seeking; the next two are actions of entering contemplation—one concerning oneself, one concerning others, or again, one concerning the body, one concerning the mind; the last three are actions that give rise to function—the first is general function, the latter two are the function of wisdom, one knowing lands, the other knowing Buddhas.
第六重照十萬世界。偈中依梵本各四句為一頌，總有十一偈。於中二：初七言六偈明佛體性寂滅，後五言五偈明妙用自在。前中，初一明執色乖真；二妙相超情；三顯超情所以，謂以非相為相故；四相即非相，故無合散；五明佛無五蘊。若約小乘，佛有有流五蘊，如《婆沙》等說。若約始教，佛有無流五蘊，如《成唯識》等說。若終教及頓圓等，佛無無流五蘊，如《佛地論》云「如實義者，如來身土甚深微妙，乃至非蘊界等法門所攝，但隨所宜種種異說。」六明佛外身內心不異，以俱脫故、無二故、絕色心也。二妙用中三：初一智光照；次二身赴感無礙，初一一多無礙、後一理事無礙；後二舉妄顯真，初一舉妄、後一顯真。如是真實者，是前妄想也。由迷人謂妄為實，不見妄實；悟人見妄無實，即見妄實，以稱妄法故。又迷人有妄不識妄，故無妄實；悟人無妄故識妄，識妄故得妄實，思之。
第七重照百萬世界。頌十偈：初一獨拔超世；二妙絕心境，無依者無境也；三性治離染，上句性離、次句治離、下二釋成；四離妄解真；五轉不轉法輪；六離有無想名正意思；七約真諦法絕一多；八約俗諦，於中初二句一多無雜、後二句顯了知之益。問：上云一中解無量等，與此相違，如何會釋？答：此中緣起有四句。一、一中有多，以一無性故。二、一中無多，以一不壞故。三、一中亦多亦不多，以不壞一而無性、無性而不礙一，故具二義也。四、一中非多非不多，以二義全奪，融雙泯故。又由初故有二，以若非無性即壞一故；由二故有初，以若壞一無無性故。是故二義，唯一事也。此約不壞，前約無性，故不相違。是即由一中無多，故一中有多也；返上亦爾。第三句與第四句俱不俱相順亦爾，並無礙成立，思准之。九觀三法相盡名念菩提：一諸法、二眾生、三國土。十觀三法如性名了佛法義。
第八重照一億世界。西國數法有三種億：一百萬、二千萬、三萬萬。下文百千百千名一俱胝，俱胝者此云億，是千萬為億。此中據千萬為一億。《對法論》(云云)。二十偈歎佛善巧力，二頌為一義，皆先舉所作、末後一句結由巧力。於中有十：一智斷圓滿力；二大智樂境力；三無功成事力，於中三法，一眾生、二化處、三內禪，並離著故云巧力也；四理智入實力；五示果攝生力；六智入深密力；七境智雙亡力；八記時了處力；九了達群機力；十善達三際力。於中初一約俗、後一約真。
第九重照十億世界。二十偈歎佛利他行，亦二頌為一事。於中初二總標化意、次十六別辨化事、後二結用同體。初中師子吼者，決定度故。別中八對，皆初一舉所救、後一辨能救。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、四黑闇，故難脫也。眾生亦爾。此中愛有二義：一已得多故如海、二求不足如流。癡亦二義：一不見過故如冥、二見有樂故結網。後一是能精進行為能救，即是佛悲境，故云是佛境也。二救五欲眾生，謂色等五境昏心為醉，實無謂有，故云興妄等。三度著我眾生，慧者是佛，本際是我，我是生死本，故佛能滅也。下三句是所救，初句前無際、下句後無窮，無我法為寂滅也。四救惡趣眾生，初偈是深苦、後二句是重苦。五救外道邪見眾生。六救著三有眾生。七救無明眾生。八救長囚眾生。下結中二偈：初六句因圓，初句有緣；二行本；三行處；四行廣；五二句行深；下二句果滿，同一切三世間身故也。
第十有十六重，以別說難盡，故總論之。亦二十偈：初六舉果歎德、後十四明因趣入。前中，初二內智契真，於中初二句一念觀多劫、次二句一念泯三際、次二句知緣起即真、次二句功畢具果。次有二偈明勝德外彰，於中初二句名遍、次二句離染、次二句身遍、次二句說遍。下二偈明依正因果，於中初福因得依果、後智因得正果。後十四中，通論教修七種行：初二偈修二利行，先自利，初句福、二忍、三定、四慧，後利他。二二偈成見佛行，初見應、後見真。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。此上三一一各融不二、為一性故。總者，所執是無、圓成是有、依他是俱。以真妄該攝二相盡，故無二也。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。三二偈教說法行。於中初二句是所化境，樂是信樂，信樂非一，故滿十方也；次一句化處；次一句正說；次二句化益，先離染、後成德；下二句功成。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。