大方廣佛華嚴經疏 9.15

9.15

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.