---
title: "大方廣佛華嚴經疏 · 9 光明覺品"
description: "大方廣佛華嚴經疏是唐代高僧澄觀為八十卷本華嚴經所作的權威注疏。澄觀被尊為華嚴四祖之一，此疏成於中唐時期，旨在闡發華嚴奧義，系統詮釋經中法界緣起、四法界、十玄門等核心教理。全疏結構嚴謹，內容廣博，融合諸宗思想，深入闡釋一真法界與事事無礙的圓融境界。此疏被譽為華嚴宗最重要的注疏之一，對中國佛教哲學體系建構影響深遠，是研習華嚴經論的必讀典籍，在漢傳佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcywa2su03wilb04oi1ypby9"
---

### 光明覺品第九入第十三經

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。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。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。如下三會將說正位，皆有偈讚，此其類也。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。〈四諦〉即實之權遍，此品顯即權之實遍故。五現驗故。上二云遍，眾未目覩，今光示遍相故。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。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。九示前神通相故。上云現通。如何現耶？一會不動遍法界故。十為顯理事俱無障礙，令捨執從法故。此意雖通，在文遍顯。有上諸義，故此品來也。

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。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。《涅槃經》瑠璃光菩薩處云「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。」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。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。

> Second, explaining the name: it can be analyzed in two ways—by distinguishing its aspects and by unifying them. First, distinguishing: - "Light" refers to the essence. - "Awareness" refers to the function. Each of these has two aspects: - Light includes both the light of the body and the light of wisdom. - Awareness includes both perceiving and awakening. Furthermore: - Light has the capacity to illuminate and that which is illuminated. - Awareness has the capacity to be aware and that which is aware. Thus, the Tathāgata emits the light of his body to illuminate the realm of phenomena, enabling bodhisattvas to perceive the unobstructed nature of phenomena. Mañjuśrī radiates the light of wisdom, illuminating both phenomena and principle, enabling beings to awaken to the nature and characteristics of the Dharma. Second, unifying: Because phenomena and principle are harmoniously fused into a single, unobstructed realm, a single phenomenon can pervade all boundaries without losing its original form. Similarly, body and wisdom are not separate but form a single, unobstructed light. As the \*Nirvāṇa Sūtra\* states in the section on the Bodhisattva Lapis Lazuli Light: "Light is called wisdom; knowing and awakening are not different—they are one and equal. The mind that awakens knows that there is no phenomenon separate from principle." Moreover, these two lights are not separate from the realm of awareness. These three—light, awareness, and realm—are perfectly harmonized within the unobstructed Dharma realm. Although they are equal and transcend characteristics, they do not negate the illuminating function of awareness. This chapter elucidates this, hence its name. If analyzed by distinguishing, "light of awareness" means that light possesses the function of awareness, which can be understood through both dependent and possessive relationships. If analyzed by unifying, "light is awareness," which can be understood through an attributive relationship.

第三宗趣者，以身智二光無礙覺悟為宗，令物生信為趣。又釋名並是品宗來意，盡為意趣。

第四解疑妨。問：此足輪光何時放耶？若說名諦意如何？佛剎菩薩眾數並同名號，如前已放，前何不說？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。菩薩即前菩薩，故並全同。次有妨云：光照百億，百億何不照此？釋云：此為主故。若彼為主，則說彼照。又疑云：下光既窮法界，金色更在何許？當剎當剎有本會處，皆去十剎，主伴遍故。

第五釋文。大分為二：初如來放光、二「照此」下光至分齊。今初。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，《智度論》第九云「足下放光者，身得住處皆由於足。」四顯信該果海，已滿足故。輪義亦然，圓無缺故。言百億光者，以遍法界所照之剎皆百億故。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。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。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。在佛文殊節節皆遍，如月普照百川各見。若法界機頓見，前來諸類所見信會既爾，住行等會同遍亦然。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。今初，長行中二：先照本界染淨、二「如此處」下現自法會普遍之相。前中三：初總標分齊、二「百億閻浮」下別顯所照、三「其中」下類結明顯。今初。言三千大千者，《俱舍論》云「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。」梵世謂即初禪，故云同一成壞。以三度積，故曰三千。略去小中，舉其末後，故云大千。《長阿含》十八、《雜阿含》十六、《正理》三十一，及《瑜伽》、《智論》、《雜集》、《顯揚》亦不殊此。有云：然《顯揚》第一明三千世界三災所壞，故知初禪小千、二禪中千、三禪大千。若《金光明》，直至非想皆云百億，意在遍諸天故。此經文中但至色頂，約無色無處故。今依二經。二別顯所照中，初現人中、二現八相、三現諸天。初中閻浮提者，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。東弗婆提者，此云勝身，身勝餘洲故。西衢耶尼，此云牛貨，以牛貨易故。北欝單越，此云勝生，以定壽千歲，衣食自然故。大海者，即外鹹海也。百億輪圍者，一四天下一小鐵圍故，中者有千，大者唯一。皆云百億者，此方黃帝算法，數有三等，謂上、中、下，下等數法，十十變之；中等，百百變之；上等，倍倍變之。今此三千，若以小數，計有萬億。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。測公《深密記》第六云「俱胝相傳釋有三種：一者十萬、二者百萬、三者千萬。由此三千以俱胝數，或至百數、或至千數、或至百千。唐三藏譯是千萬也，故至百數。」又依《俱舍》，譯洛叉為億。此譯俱胝為億故，下光照一億十億等，梵本皆云俱胝，總由俱胝之數不同故也。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。大菩薩等化處見報，下位之機報處見化，二不並故。能照所照唯是一佛，顯佛自在超思議故。三「百億須彌」下現諸天中舉須彌者，二天所依故。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。二「悉以佛神力」下現新集眾。言佛神力者，亦即是前各隨其類現神通也。文有四段，謂總顯、列名、剎號、佛名皆同〈名號品〉中，但增百億為異耳。

> Fifth, Explanation of the Text. It is broadly divided into two parts: first, the Tathāgata emits light; second, from "illuminating this" onward, the light reaches its extent. Now, the first part. Emitting light from the feet signifies faith in four meanings: First, from below upward, because faith is the initial foundation. Second, because it is the most humble. Third, because it is the basis for practice, as stated in the ninth volume of the \*Mahāprajñāpāramitā Śāstra\*: "Emitting light from the feet signifies that all places where the body resides depend on the feet." Fourth, to reveal that faith encompasses the ocean of fruition, as it is already complete. The meaning of the wheel is likewise, signifying perfection without deficiency. The phrase "billions of lights" indicates that the realms illuminated throughout the dharma realm are all counted in billions. Second, the extent reached by the light. Here, the light illuminates a great number, and based on the present text, there are twenty-six sections: the first nine are distinct names, and the later seventeen are explained together, forming ten segments. In terms of true meaning, there should be sections equal to the inexhaustible dharma realm, with verses in each section. The middle and higher versions of this sutra must elaborate extensively. However, it is not that light is emitted multiple times, nor is it that light is emitted once and sequentially illuminates multiple sections. Rather, it is a single emission of light that simultaneously and instantly illuminates all empty worlds. Yet, because words cannot be spoken simultaneously, the explanation proceeds sequentially. According to the minds of sentient beings, each section appears individually. Thus, the Tathāgata's light illuminates section by section, and the golden Manjushri arrives section by section. Even throughout the dharma realm, each being perceives it accordingly. In the Buddha and Manjushri, each section is fully pervaded, like the moon shining universally while each river reflects it individually. If the dharma realm's beings perceive it instantly, then the faith and understanding seen by the various categories mentioned earlier are likewise. The assemblies of abiding, practice, and others are similarly universally pervaded. Among the ten segments, each has two parts: the prose, where the Buddha uses bodily light to manifest events and realms, allowing the assembly to witness with their eyes; and the verses, where Manjushri's wisdom-light praises and explains events and principles, enabling the assembly to awaken and enter. The ten segments correspond to answers, divided into three parts: the first five answer about bodhi, further divided into five: first, generally revealing bodhi as transcending conceptualization; second, broadly revealing the cause and effect of bodhi; third, revealing the eight aspects of bodhi; fourth, revealing the nature of bodhi; fifth, revealing the cause of bodhi. Now, the first: in the prose, there are two parts: first, illuminating the defiled and pure aspects of the fundamental realm; second, from "such as this place" onward, manifesting the universal characteristics of one's own dharma assembly. The former is divided into three: first, generally indicating the extent; second, from "billions of Jambudvīpa" onward, specifically revealing what is illuminated; third, from "among them" onward, summarizing and clarifying. Now, the first. The phrase "three thousand great thousand worlds" is explained in the \*Abhidharmakośa\*: "Four great continents, the sun and moon, Mount Sumeru, the desire heavens, and the Brahma heavens each constitute one thousand, called a small thousand world. This small thousand multiplied by a thousand is called a middle thousand world. This thousand multiplied by a thousand is a great thousand world, all sharing the same formation and destruction." The Brahma heavens refer to the first dhyāna, hence they share the same formation and destruction. Because it is accumulated three times, it is called three thousand. Omitting the small and middle, the final term is used, hence "great thousand." The \*Dīrgha Āgama\* 18, \*Saṃyukta Āgama\* 16, \*Nyāyānusāra\* 31, as well as the \*Yogācārabhūmi\*, \*Mahāprajñāpāramitā Śāstra\*, \*Saṃgraha\*, and \*Prakaraṇa\* do not differ from this. Some say: However, the first volume of the \*Prakaraṇa\* states that the three thousand worlds are destroyed by the three calamities, so it is understood that the first dhyāna corresponds to the small thousand, the second dhyāna to the middle thousand, and the third dhyāna to the great thousand. In the \*Suvarṇaprabhāsa Sūtra\*, it extends up to the realm of neither perception nor non-perception, all described as billions, intending to encompass all heavens. In this sutra, it only reaches the peak of the form realm, because the formless realm has no location. Now, follow the two sutras. Second, in specifically revealing what is illuminated, first, manifesting among humans; second, manifesting the eight aspects; third, manifesting the various heavens. In the first, Jambudvīpa is newly called Jambū. The \*Abhidharmakośa\* says: "By the shore of Lake Anavatapta, there is a tree called Jambū, after which the continent is named." "Dvīpa" means continent. East Pūrvavideha is called "Superior Body," because the bodies there are superior to other continents. West Aparagodānīya is called "Cattle-Trading," because cattle are used for trade. North Uttarakuru is called "Superior Life," because lifespans are fixed at a thousand years, and clothing and food arise naturally. "Great sea" refers to the outer salty ocean. "Billions of encircling iron mountains" refers to one small iron mountain surrounding each set of four continents. There are a thousand in the middle, and only one in the great. All are described as billions because, according to the Yellow Emperor's calculation method in this land, numbers have three grades: upper, middle, and lower. The lower counting method changes by tens; the middle, by hundreds; the upper, by doubling. Now, these three thousand, if calculated with the small number, amount to trillions. Here, using the middle number, from a thousand upward, changing by hundreds, yields billions. Thus, the Tang Dynasty translator rendered it as "billions of koṭis." Master Ce's \*Record on the Saṃdhinirmocana Sūtra\*, volume six, states: "Traditionally, koṭi is interpreted in three ways: one hundred thousand, one million, or ten million. Thus, these three thousand, counted in koṭis, may amount to hundreds, thousands, or hundreds of thousands. The Tang Dynasty translator used ten million, hence it reaches hundreds." Also, according to the \*Abhidharmakośa\*, lakṣa is translated as "hundred million." Here, koṭi is translated as "billion." Below, when the light illuminates one billion, ten billion, etc., the Sanskrit original all says koṭi. This is due to the varying interpretations of koṭi. Second, in manifesting the eight aspects, the text includes five aspects, with birth encompassing three. The Buddha emitted light only after attaining enlightenment. Yet, the initial birth and later nirvāṇa are manifested because, from the subtle perspective, the three times are interpenetrated. Nor is it that the emitting light is the reward body and the illuminated is the transformation body, because the light-emitting body is in Magadha. In this sutra, reward and transformation bodies are interpenetrated. Great bodhisattvas and others see the reward body in transformation realms, while beings of lower capacities see the transformation body in reward realms, because the two do not coexist simultaneously. The emitter and the illuminated are solely one Buddha, revealing the Buddha's freedom beyond conceptualization. Third, from "billions of Sumerus" onward, manifesting the various heavens. Sumeru is mentioned because it is the support for the two heavens. Second, in manifesting one's own dharma assembly, there are two parts: first, manifesting the original assembly. This is one assembly pervading all places, not multiple places each having separate assemblies. Even throughout the dharma realm, it is similarly pervasive. This principle of perfect interpenetration is beyond conceptual thought. Second, from "all by the Buddha's spiritual power" onward, manifesting the newly assembled multitude. "Buddha's spiritual power" also refers to the earlier manifestation of spiritual powers according to each category. The text has four sections: general revelation, listing names, realm names, and Buddha names, all similar to those in the "Names and Epithets" chapter, except for the addition of "billions" as a difference.

偈文分二：先彰說人、後顯偈辭。今初。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。雖東來而即一切處，以是法界即體之用身故。三約表法，文殊乃是不動智之妙用，觸境斯了。六根三業盡是文殊，實相體周，萬像森羅無非般若，何有一處非文殊哉。下九節中皆有二段，倣此可知。二正顯偈辭。然釋此偈，有通有別，通者此明菩提超情，別謂顯前光中所見之事。於中又二：一約境，謂融前所照，顯理法故。二約觀，謂令大眾泯絕諸見，於所照事不生執取。然觀資理成、理由觀顯，故通而釋之即明菩提超情。大分為二：初一反顯、餘九順釋。今初，反顯違理之失，謂菩提體德超絕一切。《佛地論》明佛非漏非無漏，亦應於世非著非無著。今乃見佛內離諸漏、外不著世，則有漏可離、有世不著，取捨未亡，此見違理，故非道眼。證道眼者，無分別故。餘偈順顯見理之益，皆上三句觀相、下句觀益。於中九偈各是一義，且分為四：初六觀佛、次一趣求、次一觀生、後一了法。初中，初偈正顯佛菩提性本來自空，稱此而知，則無上失。體謂真性、相謂德相，並性無所有，竟何所離？本無有著，誰為無著？如是知者名為正解，修習明了斯為正行。下句觀益。言疾作佛者，約文殊門，情盡理現即名作佛；約普賢門，信終圓收；約行布說，則不見此理，成佛未期。他皆倣此。次一偈依正等觀，佛菩提性依正無二故。亦顯光所照處，以明離見。謂上半於前所見世界，令離妄動，知真法界不應動故。次句例前八相，佛身亦同，平等不動而了，故成勝智。次偈佛法等觀了同體故，二念豈生、一亦不存，得難思果。次偈生佛等觀，言身即眾生，以梵本中云佛及我故，我即行人之身，稱理普周云平等住，平等則無能所，故曰無住。我即法性，更不證入。法性無性，復何所入？如是知者，曠世難逢，故《般若》文殊分云「若知我性即知無法，若知無法即無境界，若無境界即無所依，若無所依即無所住」也。又本會即住無所住，新集則入無所入。問：若皆平等，云何分別有三寶耶？《智論》答云：平等即是三寶。謂平等即法寶，法寶即是佛，以未得法不名佛故。得平等法，分別有須菩提等。次偈會通平等，謂上來主伴依正不離五蘊，五蘊性空即是平等。有相差別總名為數，即同無為故非數法，離數超世成寂靜果。次偈拂上出世，謂真出世者超越入出、不礙照知，故成光耀。又上第三偈佛即是法。第四偈法即是眾。第五偈明是三寶皆無為相，此偈與虛空等。二有一偈趣求者，以上雖離見而知，猶恐帶寂，故上半勸求。次句又觀性離，謂了迴向心本自不生，是離相迴向也。離相求佛，得名稱果。三次一偈，所見眾生亦皆稱真，故無生壞，知無眾生是無上道故。下經云「無上摩訶薩，遠離眾生想。」末後一偈知法，即成前法會周遍所由。上半標門，即十玄門中一多相容不同門也。次一句釋所由，即十種所由中緣起相由門也。並如義分齊中謂一與多互相生起。且一依多起，則一是所起而無力也，多是能起故有力也。以多有力能攝一，以一無力入於多，是故此一恒在多中；多依一起準上知之，是則此多恒在一中也。以俱有力及俱無力各不並故，無彼不相在也；以一有力一無力不相違故，有此恒相在也。緣起法界理數常爾，稱斯而見何所畏哉？由此緣起成前平等，由前平等成此緣起，文理昭然，不許事事無礙，恐未著深思。

> The verses are divided into two parts: first, clarifying the speaker; second, revealing the verses themselves. First, regarding the phrase "Manjushri of All Places," three meanings are briefly explained: 1. Regarding the specific section, as in the first section, there are billions of Manjushris before billions of Buddhas, representing "all places." Each recites the verses of their respective section, hence the text states, "each before their Buddha." 2. A single Manjushri coming from the east from one place means coming from all places in the east. Arriving at one Dharma assembly means arriving at all Dharma assemblies. Thus, though coming from the east, it is from all places, because this is the functional body arising from the Dharmadhatu as its essence. 3. Regarding symbolic meaning, Manjushri represents the wondrous function of unmoving wisdom, understanding upon encountering any circumstance. The six senses and three karmas are all Manjushri. The true reality's essence pervades everywhere; all myriad phenomena are none other than Prajna. How could there be any place that is not Manjushri? In the following nine sections, there are also two parts, which can be understood similarly. Second, revealing the verses themselves. In explaining these verses, there are general and specific aspects. Generally, this clarifies that Bodhi transcends conceptual thinking. Specifically, it reveals the events seen within the light earlier. This further divides into two: 1. Regarding the object: It integrates the previously illuminated aspects to reveal the principle-dharma. 2. Regarding the contemplation: It enables the great assembly to dissolve all views, not clinging to the illuminated events. However, contemplation relies on principle to be established, and principle is revealed through contemplation. Therefore, explaining it generally clarifies that Bodhi transcends conceptual thinking. It is broadly divided into two: the first verse reveals by negation; the remaining nine explain positively. Now, the first: Negatively revealing the fault of contradicting principle, meaning the essence and virtues of Bodhi transcend all. The \*Buddhabhūmi Śāstra\* states the Buddha is neither defiled nor undefiled, and regarding the world, neither attached nor unattached. Now, if one sees the Buddha as internally free from defilements and externally unattached to the world, then there are defilements to be abandoned and a world to be unattached to; grasping and rejecting are not yet extinguished. This view contradicts principle, thus it is not the eye of the Way. One who realizes the eye of the Way is free from discrimination. The remaining verses positively reveal the benefit of seeing principle. In each, the first three lines describe the contemplation's characteristics; the last line describes the contemplation's benefit. Among them, the nine verses each express one meaning, and can be divided into four groups: the first six contemplate the Buddha; the next one seeks; the next one contemplates beings; the last one understands the Dharma. Within the first group: The first verse directly reveals that the Buddha's Bodhi-nature is originally empty. Knowing accordingly, there is no fault of superiority. "Essence" refers to true nature; "characteristics" refer to virtuous marks. Both are natureless; what, then, is to be abandoned? Originally there is no attachment; who is unattached? Knowing thus is called correct understanding; cultivating and clearly realizing this is correct practice. The last line states the contemplation's benefit. "Quickly becomes a Buddha": From Manjushri's perspective, when conceptual thinking is exhausted and principle appears, that is called becoming a Buddha. From Samantabhadra's perspective, it is the ultimate perfection of faith. From the perspective of gradual stages, if one does not see this principle, becoming a Buddha is not imminent. Others are similar. The next verse contemplates environment and beings equally, because the Buddha's Bodhi-nature is non-dual regarding environment and beings. It also reveals, through the places illuminated by the light, the transcendence of views. The first two lines refer to the previously seen worlds, urging one to abandon false movement, knowing the true Dharmadhatu should not be moved. The next lines analogize the previous eight aspects; the Buddha's body is also the same. Realizing equality and unmoving, thus superior wisdom is achieved. The next verse contemplates Buddha and Dharma equally, realizing they share the same essence. How could dualistic thoughts arise? Even oneness is not maintained. One attains the inconceivable fruit. The next verse contemplates beings and Buddha equally. "Body" refers to beings, because the Sanskrit original says "Buddha and I." "I" is the practitioner's body. Accordant with principle, it universally pervades, called "dwelling equally." Equality means no subject-object, thus called "non-dwelling." "I" is Dharmata; there is no further realization to enter. Dharmata is natureless; what is there to enter? One who knows thus is rare to encounter even over vast ages. Therefore, the Prajñāpāramitā's Manjushri Chapter says: "If one knows my nature, one knows there is no Dharma. If one knows there is no Dharma, there are no objects. If there are no objects, there is nothing to rely upon. If there is nothing to rely upon, there is no dwelling." Furthermore, the original assembly dwells in non-dwelling; the newly gathered enter non-entering. Question: If all are equal, why differentiate the Three Jewels? The \*Mahāprajñāpāramitā Śāstra\* answers: Equality itself is the Three Jewels. Equality is the Dharma Jewel; the Dharma Jewel is the Buddha, because without attaining the Dharma, one is not called Buddha. Attaining the equal Dharma, one differentiates there being Subhūti, etc. The next verse reconciles into equality. The above host, companions, environment, and beings are not apart from the five aggregates. The five aggregates' nature is empty; this is equality. Having differentiated characteristics is collectively called "number." Being identical to the unconditioned, it is "non-numerical dharma." Transcending number and surpassing the world, one accomplishes the fruit of tranquility. The next verse sweeps away the previous "transcending the world." True transcendence of the world surpasses entering and exiting, without hindering illuminating knowledge, thus accomplishing radiance. Also, the third verse above: Buddha is Dharma. The fourth verse: Dharma is beings. The fifth verse clarifies the Three Jewels all have unconditioned characteristics. This verse is equal to space. Second, one verse on seeking: Although above one knows by transcending views, there is still fear of clinging to quiescence. Therefore, the first two lines encourage seeking. The next line again contemplates the nature's transcendence: realizing the mind of dedication is originally unproduced; this is dedication without characteristics. Seeking Buddha without characteristics, one attains the fruit of renown. Third, one verse: The seen beings are also all accordant with truth, thus there is no production or destruction. Knowing there are no beings is the unsurpassed Way. The scripture below says: "The unsurpassed Mahāsattva is far removed from the notion of beings." The final verse is knowing the Dharma, completing the reason for the Dharma assembly's universal pervasion. The first two lines indicate the gateway: the "One and Many Mutually Containing Yet Distinct Gate" among the Ten Profound Gates. The next line explains the reason: the "Gate of Dependent Arising Through Mutual Reliance" among the ten types of reasons. Both are as explained in the section on meaning and boundaries: one and many mutually give rise to each other. For instance, one depends on many to arise; then the one is the arisen and without power, while the many are the arising and thus have power. Because the many have power, they can contain the one; because the one lacks power, it enters into the many. Therefore, this one is always within the many. That the many depend on the one to arise is understood similarly above. Thus, this many is always within the one. Because having power together and lacking power together do not coexist, there is no non-interpenetration. Because one having power and one lacking power are not contradictory, there is this constant mutual containment. The principle and pattern of the dependently arisen Dharmadhatu are always thus. Seeing accordingly, what is there to fear? Through this dependent arising, the aforementioned equality is accomplished. Through the aforementioned equality, this dependent arising is accomplished. The text and principle are clear. To not accept the unimpeded interpenetration of all phenomena is likely due to insufficient deep reflection.

第二重光照十方各十佛土者，是娑婆隣次之十剎也。十偈通顯菩提因果，分三：初偈菩提之因、次五菩提果用、後四令物思齊。今初。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，如瘡中刺為其所毒。下半能為，即從癡有愛，菩薩悲生，非大菩提莫之能拔，無此悲智非佛法故。次五菩提果用中，初偈悲智雙滿，智見諸法、悲以轉授。普見通於性相故離二邊，謂真故無有、俗故無無，真故無有則雖無而有、俗故無無則雖有而無、雖有而無則不累於有、雖無而有則不滯於無，不滯於無則斷滅見息、不存於有則常著氷消，俱不俱等何由而有？諸邊都寂故云皆離。次一美往因行、次一慈力降魔、次一智斷致用、後一法鼓警機，文相並顯。後四令物思齊者，斯即佛因，能如是行得諸佛道。四偈顯四種行：一游剎無著，謂不壞其相故能普游，了剎性空故於有無著。二念佛生喜。上半所念法身顯故如空永常，解脫累亡如空清淨；下半能念憶持明記，故喜生願足。三亡苦濟物、四護法輕身，文並可知。

第三重光照百界，偈中顯佛八相菩提。十偈分二：初偈標德充滿、後九別廣調生。今初。謂了俗即真故如幻本虛，真不礙俗故達諸法相，性相無礙是真通達。無二礙著則轉依心淨，大悲同體故調伏眾生，則三德備矣，故能攝化。後九中即悲願自在調伏普周。雖數越塵沙，略論其九。皆言或見者，然有多義：一或多機異處各感見、二或同處各見、三或異時別見、四或同時異見、五或同時異處見、六或同處異時見、七或異時異處見、八或同時同處見、九或一人於同異交互時處見多人所見、十或一人於同異俱時處見一切人所見，以是普眼機故。然佛不分身，無思普現也。一初生時，身如夜月皎鏡可觀，智猶滿月清涼照物，故云永作。二行七步時，顯其具德。三顧眄時，觀方現笑。四師子吼時，說我獨尊。五出家時，解縛修寂。六坐道場，時障盡德圓。七轉法輪時，因悲度物。八顯神道時，調彼難調。九示入涅槃，不妨神用。又下二句亦總結前九皆是神通，並有深意，如第八會。

第四重光照千界，頌中顯菩提體性。十頌分三：初偈雙具悲智為菩提體、次四三德內圓、後五即體悲用。今初，上半智深、下半悲濟。次四偈中，一歎菩提永絕。二我德，謂二我之見必因於身，今觀於身，若我即陰，我即生滅；若我異陰，以何相知？故但妄情，曾未暫有。既無有我，誰是我所？我我所空，身從何有？無身之身，顯法身德。二顯解脫般若德。《涅槃》二十五云「貪瞋癡心永斷滅故，心善解脫。於一切法知無障礙故，慧善解脫。」《涅槃》略有一百八句以顯深廣。言明行者，即般若德。若作明行足釋，即禪慧德。《瑜伽》三十八云「明謂三明，行諸止觀二品。」《涅槃》十六又云「明者三明，一菩薩明、二佛明、三無明明。菩薩明者，即是般若波羅蜜。佛明者，即是佛眼。無明明者，即畢竟空。」然皆般若因果理智異耳。足有二義：一脚足義，約因；二圓足義，約果。此文略無。「無數」下，顯其離過，非有為故，無數超下位故。無等豈是因明能求其過？因明立量，依世俗分別定有定無，故曰世間。今體絕有無，故彼莫能過也。如說佛聲非定有故，不同外道立常；從法性生、離造作故，不同菩薩所立無常。三科皆爾，豈將佛德判屬無常？諸因量者，謂諸因諸量，及自他共等三種比量。比量雖有三支，五分因是量主，故曰因量。三一偈歎佛超絕三科德。蘊者聚義，謂是有為生死果相。界者種族義，謂是愛著生死因相。處者生門義，謂諸識內外緣相，然不離色心。《俱舍論》云「愚根樂三故，說蘊處界三。」蘊等有二：一者有漏，是世數法，佛非此成。二是無漏，則佛非無，因滅無常色等獲常色等故，如來妙色常安隱故。四歎佛超離根境德。境智雙寂契彼性空，根塵兩亡內外解脫，亦常照內外脫於無知。空尚不存，妄從何起？又上四偈，初一法身故常、二無過故樂、三數不能成故自在稱我、四解脫故淨。後五即體悲用中，初偈不動普應德，上半不動、下半普應。二我永亡稱性不動，智周法界何有去來？次偈動寂無二德，三句入寂、一句起用。一相是表所謂無相，無二是遮體不可分。又無二者，非對有說無也。觀無始終，故心不增減。三輪之化，云無量神力。次偈無染了機。次偈度心平等。後偈無生現生智契非有，悲心遍生隨機引之，令歸常寂。

第五重光照十千界，頌中明等菩提因行。文有十行，皆三句辨相、一句勸修。雖皆作業，而展轉深細。略分為五：初一大悲下救業，不求自利，故云永出人天。次四修智上攀業，一信、二樂、三念、四學。又初一長時修，常信不轉故。次一殷重修，志樂不退故。清涼慧者，無惑熱故。次偈無間修，不暫斷故。後偈無餘修，常遍學故。三有一偈內照業。觀身實相者，如《淨名》觀佛前際不來等，又如《法華》不顛倒等。《中論．法品》云「諸法實相者，心行言語斷，無生亦無滅，寂滅如涅槃。」即上半也。又云「諸佛或說我，或說於無我。諸法實相中，無我無非我。」即下半也。又離我者超凡夫、離無我者超二乘，故能悲濟。然我無我通有四句：一唯有我；二唯無我；三者雙辨，即生死無我、涅槃有我；四雙非上二，互形奪故。四一偈等觀業。大悲同體，所以等觀。見真息妄，不起分別，妄盡契如，名入真實。五後三偈大用業。初偈神足通、後二法智通。於中，初一知土，法性土為非色、餘皆為色，此二融即皆悉委知。後一知佛。又十展轉者，初悲欲救生。當云何救？信樂近佛。樂其何法？樂佛功德，佛以功德成其身故。空樂何益？當念念修學。學他不如自觀，自觀不及物我齊致，入真滯寂當起大用。用何所為？當擬窮十方界、入諸佛海。

第六重照百千界，即第二答佛威德問，威德約身故。前五法身、後五智身。前中分二：初一揀迷，謂以威德則自在熾盛，色相則端嚴吉祥，種族則名稱尊貴。雖是薄伽而見從外來，取相乖於最勝，故為倒見，猶眼有病故。見外空華，執內為外，謂空為有。後四示悟，顯最勝法。初偈明如來色相無邊故，超情莫測。無邊有二：一深故，隨一一相稱真無邊；二廣故，謂具十蓮華藏塵數之相。次偈釋上二義，前半釋深相，即無相故；後半釋廣，無相之相故。廣復有二：一無限因成；二應機普現，謂色無定色，若金剛之合朱紫；形無定形，猶光影之任修短；相無定相，似明鏡之對妍媸，故隨樂皆見。三一偈明所證超情，以成前義。前半正顯，謂欲言其有，體相寂滅；欲言其無，色相無邊。故止言顯妙。唯智方契故，心慮叵量；理圓言偏故，言說莫及。後半重釋，謂應緣非不合，住體非和合。又緣起修成非不合，契真相盡非和合。又緣即非緣故非和合，非緣即緣故非不合。合相離故無諸相，非合亦離體寂滅也。四有一偈明能證超絕，結歸佛身。上來體性寂滅遣有，身相具足遣無，非合不合遣俱有無，而復謂佛是非有非無，還成戲論。《中論》云「戲論破慧眼，是皆不見佛。」故次遣之。謂妄惑不生故非蘊聚，起心則生便成戲論。決定見者，不隨境相，名自在力。有無不能累其神，故無畏也。非言行處，為絕言道。後五智身中，初知解脫智，謂外身非業繫，內心無取著，為皆解脫。常契等理，故云正念。又內脫二障、外用無羇，此明自住。下四大用自在，展轉相釋。初一以寂照智利生。意淨，寂也。光明，照也。淨故無著，明故智周，故能大作佛事。次一云何利生？謂變化智自在，上半一多無礙、下半隨器普現。次偈明一多所從，以無生智隨物而感，謂一身多身但由眾生分別心起，故無積無從。其猶並安千器數步而千月不同，一道澄江萬里而一月孤映。情隔則法身成異，心通而玄旨必均，云云自他於佛何預。後偈復拂前迹，謂即前分別之器亦無所有，妄見之身豈當可得？此法是佛所知，當依此理見佛。此後二句兼通結上。

第七重光照十方百萬世界。此下四段答法性問，佛以功德為法性故。即分為四：初一總顯內外包攝德、二方便幹能德、三大悲救攝德、四因果圓遍德。今初，偈中分二：前五歎佛法難思、後五示入方便。今初，分三：初三直就佛明、次一對機以辨、後一約法以明。今初，初一句所緣，及一切種智清淨。於所緣所知中，無礙智自在轉故。次句所依清淨，煩惱習氣永無餘故。三一切種心清淨，一切善根皆積集故。四具大悲故。五無憂喜之離染，安住捨故，故無所著。六惡想都絕，不依止名聞利養故。七八二句體雖叵量，具相好故稱歎。九智光遍覺，離倒名淨，身光可知。十永害習氣故。十一住正念故離邊常，明記故不動，亦是成上智光所觀，故結云佛智。又此一偈即四無所畏，光明即正覺、清淨即出苦，滌累漏盡及與障道無畏。不動即無畏之義，外難不能傾故。不墮勝負二邊故，是無畏智。二一偈對機以辨中，身心離分別者，含於二意：一約佛，以三業隨智慧行等故；二約機，即知上功德而能身心無分別者，則得無疑無滯益。三有一偈約法以顯。雖法界遍轉，無性寂滅故無所轉，假以言宣云方便說。其能轉智即十力智。後五示入方便者，上來說佛，不離功德菩提；上所說法，不離教義次第令入。初偈令念菩提，初句善決性相。次二句契理絕想，以生分別想即戲論故。具斯二義，為念菩提，故《大般若》云「覺法自性離諸分別，同菩提故。」又心絕動搖、言亡戲論。又《瑜伽》九十五有六種戲論，故名為諸。次偈隨教。上二句了法亡言。次句得旨方名隨順，次偈入佛功德。上二句雙存，一多相別故。次句雙泯，相形奪故。一因於多有，多中應有一；多因於一有，一中應有多。今多中無一，一無從矣；一中無多，多無從矣，故二俱捨也。而性相融通，入一即是入多，名普入也。然一多相依互為本末，通有四義：一相成義，則一多俱立，以互相持有力俱存也，即初二句。二相害義，形奪兩亡，以相依故各無性也，即二俱捨是。三互存義，以此持彼，不壞彼而在此，彼持此亦爾，故上文云「一中解無量」等是。四互泯義，以此持彼，彼相盡而唯此；以彼持此，此相盡而唯彼。故下文云「知一即多，多復即一」是也。諸文各據一義，故不相違矣。復總收之以為十義：一孤標獨立、二雙現同時、三兩相俱亡、四自在無礙、五去來不動、六無力相持、七彼此無知、八力用交徹、九自性非有、十究竟離言。次偈入佛菩提，依正皆寂，故無所依。智契於斯，故無分別。後偈知法義，上明生土皆寂不可言異，依正兩殊不可云一。

第八重光照一億界。前云百萬，今十倍於前，即千萬為一億也。十偈歎佛權實雙行方便幹能。然方便之言，略有三意：一以因中十種加行方便之力，修成佛果自在之德。二但是差別之用皆名方便，其無礙慧無若干故。三即實之權起用自在，故名方便。今文具三，皆三句辨相、一句結名。初偈即體起用為方便。然有六義：一智超下位、二證法無邊、三解脫有海、四具上三義到涅槃岸、五壽兼真應、六身光無涯皆佛功德。二歎寂照方便，初句橫照、次句竪窮、次句即寂照而無思，故難思也。三歎佛事理無礙方便，初二句有無無礙、次一句定散無礙。四歎佛修無修方便，初句善窮性相；次句無念勤修樂於解脫，釋修涅槃。離不平者，釋前正念，以不見生死為雜染、涅槃為清淨，此二無差為真寂滅。五歎迴向方便，初二句趣如法界是迴向實際，餘皆迴向菩提。次句迴向眾生，住如化物，故為方便。六證知方便，初句隨順證入、次句知而無障。次句知遍趣行，即利生法，即知即證為自在修也。七寂用方便，初句寂、次句用、次句寂用無礙。為無住涅槃，凡小難到。八時數方便，可知。九難思方便，初句了生滅，剎那一期皆悉了知。次十一字了相即眾生體，不出三界九地。下二界是色，無色界非色，二界八地皆名為想，無想天為非想，有頂非想非非想。悉了知者，能了兼了其性即是無生。此是無邊之境，故難思也。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。次句知性，此二不二故無比，即為方便也。

第九重光照十億界，歎佛大悲救生德。十偈，多以第四句為結。於中分三：初偈總標行海已圓而能普化、次八別顯化類不同、後一總結悲智周遍。初中，初句無餘修。廣謂遍受，大謂極苦。次句長時無間。次句功行已圓，極惡難度已能度故。云何能度？謂師子吼。師子吼者，名決定說，定說一切眾生皆有佛性，度一闡提。定說無我，度諸外道。定說欲苦不淨，以度波旬。定說如來常樂我淨，度諸聲聞。定說大悲，以度緣覺。定說如來無礙大智，以度菩薩。故云普化眾生。次八別中，云何普化？初化癡愛眾生。前半所救，如人墮海，五事難出：一水深、二波迅、三迷闇、四蟲執、五憂迫失力。眾生欲海流轉亦爾。此中愛有二義：一已得無厭，深廣如海；二於未得處，無足如流。癡亦二義：一迷不見過；二妄見有德，結網自纏。五由前癡愛招大憂苦。次句舉古佛已行，亡身為物故曰至人；後句立誓當作。二度著欲眾生。上半所救。放逸者，著欲緣也。著五欲，欲事也。不實分別，欲因也。受眾苦，欲果也。未得已失，皆受大苦；正得亦苦，橫生樂想，況當受三塗，故云眾苦。次句受教自修。後句立誓轉化。三救著我眾生。前半所救著我為因受生死果，未證無我浩無邊際。次句救方。說二無我，唯佛有之。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。五救邪見眾生。前半所救，上句明因，迷四真諦，惑現境故。次句起見，邪見翳理即為闇宅。後半能救之方。六救著有眾生。前半所救，三有深廣總喻於海，漂至人天還溺惡趣，未遇如來多成難處。希求不已故名為憂，未有對治故無涯畔，具上諸失故不可處。後半能救，可知。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。後半能救，佛既授法，正念即升也。八救險道眾生。前半所救，人天報危臨墮惡趣，名為險道。能救可知。後一偈總結者，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。後句結於所救不越群迷。

第十重光照十方，總結無盡。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。十頌明因果圓遍德，於中分二：前四示佛因果遍說、後六勸物順行。今初，初一偈因圓果滿，彰有說因。初三句三達因圓，後句十力果滿。次一偈大用外彰，正明說法周遍，可知。後二對因辨果。初一偈遍因，初可為因，三句皆果。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。晉經云正心供養，明是法供養也。後一偈深因，故能速證。初二句六度自利，謂供佛是檀，意柔兼戒，從初至末是進策也。次句利他，兼方便等。二行既圓則佛果朝夕，故云速成。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。今初，初句離過勝他名利，名為異情。次二句顯德，一句滿福、一句圓智。又無異者，於一切法都無所求，若此之求則見真法身也。二說法行。前半說法益物。義利者，令眾生得離惡攝善故、此世他世益故、世出世益故、福德智慧益故。上四對皆先義後利。後半，若無說無示，同佛說也。三聽法行，兼顯法輪之體。初句教法、次句即教成行。無有一文一法非菩提因，豈止三十七品。次句悟理，揀去隨文。後句理無廢興，故常見佛果也。後三破相行。初一正明、後二轉釋。今初，初三句反顯，金容煥目而非形，安可以相取；後句正顯，法性超乎視聽，唯可虛己而求。後二轉釋云何不見。前偈以妄喻真。眾生妄惑尚不可窮，諸佛契真如何見盡，後偈復轉釋云，雖遍十方，不可定取。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。上來三品答初十句所依果問竟。

## 大方廣佛華嚴經疏卷第十三