大方廣佛華嚴經疏 13.27

13.27

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。

Third, the light shining again upon a hundred realms: in the verses, the Buddha's bodhi of the eight aspects is revealed. The ten verses are divided into two: the first verse indicates the pervasive fulfillment of virtues; the subsequent nine broadly specify the taming of beings. First, the first verse: understanding that the conventional is precisely the real, it is originally empty like an illusion; the real does not obstruct the conventional, so one thoroughly penetrates all dharma-marks. The non-obstruction of nature and marks is true thorough penetration. Free from the two obstructions and attachments, the mind of the transformation of the basis is pure; with great compassion of the same essence, one tames sentient beings. Thus the three virtues are complete, and one can gather and transform them. In the subsequent nine: compassion and vows are sovereign, and taming is all-pervading. Although exceeding dust and sand in number, they are briefly discussed as nine. All state "sometimes seeing," which has multiple meanings: 1. many capacities in different places each experience seeing; 2. in the same place they each see; 3. at different times they see separately; 4. at the same time they see differently; 5. at the same time in different places they see; 6. in the same place at different times they see; 7. at different times in different places they see; 8. at the same time and in the same place they see; 9. one person across alternating times and places sees what many people see; 10. one person simultaneously across different times and places sees what all people see. This is because they are capacities of the universal eye. The Buddha, however, does not divide his body, but appears universally without conceptual thought. 1. At the time of initial birth, his body is like the night moon, bright and clear to behold, and his wisdom is like the full moon, cooling and illuminating beings; hence it says "eternally acts." 2. At the time of walking seven steps, his complete virtues are revealed. 3. At the time of gazing, he looks upon the directions and reveals a smile. 4. At the time of the lion's roar, he proclaims "I alone am supreme." 5. At the time of renouncing home, he unties bonds and cultivates quiescence. 6. At the time of sitting at the place of awakening, obstacles are exhausted and virtues perfected. 7. At the time of turning the wheel of the Dharma, he delivers beings through compassion. 8. At the time of displaying spiritual powers, he tames those difficult to tame. 9. At the time of manifesting entry into nirvāṇa, it does not hinder spiritual function. Furthermore, the final two lines also conclude by summarizing that the preceding nine are all spiritual penetrations, each with a profound meaning, as in the eighth assembly.