妙法蓮華經文句 2.184

2.184

復次，眾經明放光不同，《大品》從足下千輻輪相，乃至頂髻，一一各放六萬億光明，如彼廣說。《大經》面門放光，此經白毫放光，緣宜不同耳。又收光不同，《育王經》云：「收從背入，欲記過去事；收從前入，欲記未來事。」而不見記現在事，私謂脇入應記現在事也。足入記地獄，踝入記畜生，脚指入記鬼，膝入記人，左掌入記鐵輪王，右掌入記金輪王及記諸天，臍入記聲聞，口入記緣覺，白毫入記菩薩，肉髻入記佛。而今經放白毫光，而未見收光之文者，略耳。又解云，放光照現在事，收光明將來事，此經正論此土、他土諸佛道同，故正論放光。若解諸佛道同，即開示悟入，任運獲記則放光為正，收光是傍，故略而不說耳。若丈六佛放光者，三藏義也；若尊特佛與丈六佛共放光者，通義也；若尊特佛獨放光者，別義也；若丈六佛即毘盧遮那法身放光者，圓義也。舊云：「此土六瑞訖至膩吒天。」今尋文從照東方萬八千土下，即是他土六瑞之文，蓋斟酌由人耳。舊云：「實照十方，照東方者，表一乘因果是諸因果之上，萬是數圓表果位滿，八千數缺表因果未足，若照東方義已足，更照九方復何所表？」今明東是方始，表十住是位始，迹門說法，生身菩薩朗然見理，入於十住開佛知見。舉初即知中後，故云：「靡不周遍者」。當知諸方亦然，諸位亦然，若就本門說法，四方佛集即表本門說法，法身菩薩增道損生，四位增長也。

Furthermore, various sūtras explain the emission of light differently. The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra explains extensively that from the thousand-spoked wheel marks under the feet up to the uṣṇīṣa, each emits sixty billion rays of light. The Mahāparinirvāṇa-sūtra speaks of emitting light from the gate of the face; this sūtra speaks of emitting light from the white ūrṇā hair. This is merely because circumstances and suitability differ. Moreover, the gathering in of the light differs. The Aśokarāja-sūtra says: 'If it is gathered in through the back, it intends to prophesy past events; if it is gathered in through the front, it intends to prophesy future events.' Yet it does not mention prophesying present events; I personally consider that entering through the flanks should prophesy present events. Entering the feet prophesies for hells; entering the ankles prophesies for animals; entering the toes prophesies for hungry ghosts; entering the knees prophesies for humans; entering the left palm prophesies for iron-wheel-turning kings; entering the right palm prophesies for gold-wheel-turning kings and the various devas; entering the navel prophesies for śrāvakas; entering the mouth prophesies for pratyekabuddhas; entering the white ūrṇā hair prophesies for bodhisattvas; entering the fleshy uṣṇīṣa prophesies for buddhas. Yet in the present sūtra, where light is emitted from the white ūrṇā hair, there is no text mentioning the gathering in of the light; this is merely an abbreviation. Another explanation says: emitting light illuminates present events, while gathering in the light clarifies future events. Because this sūtra specifically discusses the identical path of all buddhas in this land and other lands, it specifically discusses the emission of light. If one understands the identical path of all buddhas, one thereby opens, demonstrates, awakens to, and enters [buddha knowledge and vision], naturally obtaining prophecy; hence the emission of light is primary, and the gathering in of light is secondary, and for this reason it is abbreviated and not stated. If the sixteen-foot buddha emits light, this is the meaning of the Tripiṭaka [teaching]. If the Superior-Manifestation Buddha and the sixteen-foot buddha jointly emit light, this is the meaning of the shared [teaching]. If the Superior-Manifestation Buddha alone emits light, this is the meaning of the distinctive [teaching]. If the sixteen-foot buddha is none other than the Vairocana Dharma-body emitting light, this is the meaning of the perfect [teaching]. An older commentary said: 'The six portents of this land conclude at the Akaniṣṭha Heaven.' Now, examining the text, from 'illuminating eighteen thousand lands in the eastern direction' downwards is the text of the six portents of the other lands; this is simply a matter of human judgment. An older commentary said: 'It actually illuminates the ten directions; illuminating the eastern direction symbolizes that the cause and effect of the One Vehicle is superior to all other causes and effects. Ten thousand is a complete number, symbolizing the fulfillment of the stage of effect; eight thousand is a deficient number, symbolizing that causes and effects are not yet complete. If illuminating the eastern direction has already completed the meaning, what would be symbolized by additionally illuminating the nine directions?' Now I clarify: the east is the beginning of directions, symbolizing that the ten abodes are the beginning of stages. When the teaching is expounded in the trace gate, physical bodhisattvas clearly perceive the principle, enter the ten abodes, and open buddha knowledge and vision. By presenting the beginning, one understands the middle and the end; hence it says: 'there is nowhere it does not pervade.' One should know that the other directions are also like this, and the other stages are also like this. If we consider expounding the teaching in terms of the origin gate, the assembly of the buddhas of the four directions symbolizes expounding the teaching in the origin gate, where Dharma-body bodhisattvas advance on the path and diminish rebirth, and the four stages are augmented.