大方廣佛華嚴經疏 9.15

9.15

第二「爾時世尊」下，明光召有緣分。長分為十：一放光意，以領念故、供聲易了故，略不明念但疑法。何以放光現相答故。答相云何？謂佛三昧力加持放光，令菩薩來。遠遠能為，此即佛地境界，是佛所行無攝無畏故。此為總意。若別明者，如文思之。又召來菩薩，亦是言答。上之十問，至文當知。二「即於」下，明光依處。面門即口。言眾齒者，表四十問。教道遐舒，口生真子故。咀法滋味，益法身故。總處放者，此會總故。三「放佛」下，顯光體，隨機多演故。四「所謂」下，列光明。略列十名，皆從體用立稱。五「如是」下，結光數。六「一一」下，彰眷屬。七「其光」下，辯色相。眾寶隱映，表教道含容。八「普照」下，明光應遠。九「彼世界」下，彼眾感通。十「以佛」下，偈聲命召，即通舉十號示為所歸。十偈在文且分為五：初六偈自彰因果已圓，勸同觀禮。於中，初一總明二利因滿成正遍知；次一毛光開覺是明行足；次一頌往來諸趣是世間解，一念解脫可謂善逝；次一云成正覺，即佛義焉；次一大音演寂謂無上士，隨心開覺是調御丈夫；次一諸力皆圓，即天人師也。二有一頌明眾海已集，引例勸歸。既云已雨諸雲為供，是應供也。為對引例，故不當次。三一頌圓音隨機，見必蒙益。結云兩足尊，即世尊也。四一頌義海頓演，宜速及時。如三世佛大願而來，故結云如來也。五一頌特命有緣，是光本意。

Second, from "At that time the Bhagavat" downward, illuminates the division of emitting light to summon those with affinity. In the prose, it is divided into ten: (1) The intention of emitting light: because he accepted their thoughts and because the sound of the offerings was easy to understand, it briefly does not clarify the thoughts but only doubts about the Dharma. Why does he emit light? Because he answers by manifesting marks. What are the marks of the answer? It means that through the empowerment of the Buddha's samādhi, he emits light, causing the bodhisattvas to arrive. Being capable from far away, this is the realm of the Buddha ground; it is that which the Buddha walks, without hindrance and without fear. This is the general intention. If explained specifically, reflect upon it according to the text. Moreover, summoning the arriving bodhisattvas is also an answer in speech. The above ten questions will be known when reaching the text. (2) From "from the" downward clarifies the locus of the light. The front of the face is the mouth. Speaking of the many teeth represents the forty questions. The path of the teaching extends far, because true sons are born from the mouth. They chew the flavor of the Dharma, benefiting the dharmakāya. Emitting it from the comprehensive locus is because this assembly is comprehensive. (3) From "emitted the Buddha..." downward reveals the essence of the light, because it is extensively expounded according to the faculties. (4) From "namely" downward lists the rays of light. It briefly lists ten names, all establishing their designations from essence and function. (5) From "such..." downward concludes the number of lights. (6) From "each and every..." downward reveals the retinue. (7) From "their light..." downward distinguishes the color and appearance. The various jewels shine and reflect, representing the inclusiveness of the path of teaching. (8) From "universally illuminating" downward clarifies the distance to which the light responds. (9) From "those worlds" downward is the resonance and penetration of those assemblies. (10) From "with the Buddha..." downward summons them with the sound of verses, which broadly adduces the ten epithets to show that he is the one to whom they take refuge. In the text, the ten verses are provisionally divided into five: First, six verses show from [the Buddha's] own perspective that cause and fruit are already perfected, exhorting them to jointly observe and pay homage. Therein, the first one generally clarifies that the causes of the two benefits are fulfilled, accomplishing right and universal knowledge (samyak-saṃbuddha); the next one, the light from the pores awakening beings, is understanding and conduct perfected (vidyā-caraṇa-saṃpanna); the next verse, going and coming among the various destinies, is knower of the world (lokavid); liberation in a single thought can be called well-gone (sugata); the next one says accomplishing sambodhi, which is the meaning of Buddha; the next one, the great sound expounding tranquility, means unexcelled person (anuttara), and awakening them according to their minds is tamer of beings (puruṣa-damya-sārathi); the next one, all powers being perfected, is teacher of devas and humans (śāstā deva-manuṣyāṇām). Second, there is one verse clarifying that the ocean of assemblies has already gathered, adducing a precedent to exhort refuge. Since it says they have already rained clouds of offerings, this is one worthy of offerings (arhat); to match the adduced precedent, it is not in sequence. Third, one verse on the perfect voice adapting to faculties, where seeing it inevitably brings benefit; it concludes with "Honored Among Two-Footed Beings," which is the Bhagavat. Fourth, one verse on the ocean of meanings being expounded suddenly, which should be seized in time; just as the Buddhas of the three periods came with great vows, it therefore concludes with Tathāgata. Fifth, one verse specifically summoning those with affinity, which is the original intent of the light.