大方廣佛華嚴經疏 57.15

57.15

第四謙己推勝中，謙己結前。名隨順燈者，用無念之真智，順法順機，無不照故。後「如諸」下推勝中，初句為總，亦別顯家族勝。上但云燈照未必常，故今推之，明金剛智燈親證真如為真正，生則常照矣，不同解行生也。二報命勝，由所證常故，即金剛義。三內智勝，如於所證無盡滅故，即是燈義。四報體勝，法性成身，相不遷故，亦金剛義。五「現於」下明業用勝，即對上隨順義，以是即體之用故，皆不可壞。餘並可知。指示後友，次文當說。

Fourth, in humbling himself and deferring to the superior, he humbles himself and concludes what came before. Being named the Lamp of Accordance is because, using true wisdom devoid of thought, it accords with Dharma and accords with faculties, failing to illuminate nothing. Later, in deferring to the superior from 'Like all' downwards, the first phrase is general and also specifically reveals the superiority of their lineage. Above, it only said that a lamp's illumination is not necessarily constant; therefore he now defers, explaining that the diamond lamp of wisdom personally realizes tathatā as genuine truth, and once born it constantly illuminates, unlike the life of understanding and practice. Second, the lifespan of retribution is superior: because what is realized is permanent, that is the meaning of 'diamond'. Third, internal wisdom is superior: like being unextinguished and undestroyed in what is realized, that is the meaning of 'lamp'. Fourth, the physical substance of retribution is superior: the dharmatā constitutes the body, and its marks do not alter, which is also the meaning of 'diamond'. Fifth, from 'Manifesting in' downwards explains that functional activity is superior: this corresponds to the meaning of 'accordance' above; because it is the function identical to essence, none can be destroyed. The rest can all be understood. Pointing out the next spiritual friend will be explained in the following text.