大方廣佛華嚴經疏 13.21

13.21

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 title has two parts: first, analyzed; second, combined. First, as for being analyzed: 'radiance' (guāngmíng) is the essence; 'awakening' (jué) is the function. Each of these two has two aspects: radiance comprises the two radiances of body and wisdom; awakening comprises cognitive knowing and awakening to realization. Furthermore, radiance has the illuminator and that which is illuminated; awakening has that which awakens and that which is awakened. The Tathāgata emits bodily radiance to illuminate the dharmadhātu of phenomena, causing bodhisattvas to cognize and see that phenomena are unobstructed; Mañjuśrī expounds the radiance of wisdom to jointly illuminate both phenomena and noumenon, causing the assembly to awaken to the nature and marks of dharmas. Second, as for being combined: truly because phenomena and noumenon interpenetrate to form solely a single unobstructed realm, a single phenomenon can pervade the boundless without destroying its original mark; body and wisdom are non-dual, being solely a single unobstructed radiance. In the section on Vaiḍūryaprabha Bodhisattva in the Nirvāṇa Sūtra, it says: 'Radiance is named wisdom. Knowing and awakening are not different; they are solely a single equality, because the mind awakened to realization knows that there is no phenomenon that is not noumenon.' Furthermore, these two radiances are not different from the realm of awakening; these three are perfectly interpenetrated as solely the unobstructed dharmadhātu. Although it is equal and devoid of marks, it does not destroy the awakening of radiance. It is because this chapter distinguishes this that it is used as its title. If explained from analysis, it is 'the awakening of radiance' or 'radiance possesses the function of awakening', admitting genitive-determiner (tatpuruṣa) or possessive (bahuvrīhi) compound interpretations. If explained from combination, radiance is itself awakening, which can be an appositional (karmadhāraya) compound.