大方廣佛華嚴經隨疏演義鈔 29.35

29.35

疏「第二釋名」，疏中先得名、後「若從開」下釋名。前中先開者，正有三重，義含四對：一二光；二二覺；三能所，能所中義分為二：一上二光能所、二下二覺能所。從「如來放身光」下，二別示上來四對之相，謂分二光各屬文殊及佛二覺，別配身智二光。而二光中各有兩重能所，謂如來放身光能照也，照事法界即所照也；令菩薩覺知即能覺也，見事無礙是所覺也，所覺即照所成益。上即長行中事。二文殊以智光即能照也，雙照事理即所照也；令眾覺悟即能覺也，法之性相即所覺也，所覺即照所成益，即偈頌中意。

Regarding the commentary's "Second, explaining the title": in the commentary, it first derives the title and then, from "if in terms of opening..." onwards, explains the title. In the former part, it first opens [them], which precisely has three layers and implicates four pairs: first, the two lights; second, the two awakenings; third, the active and passive [capacities], wherein the meaning is divided into two: 1) the active and passive of the above two lights, and 2) the active and passive of the lower two awakenings. From "the Tathāgata emits bodily light" onwards, it secondly indicates separately the characteristics of the aforementioned four pairs, meaning that it divides the two lights to belong respectively to Mañjuśrī and the Buddha, and the two awakenings to correspond separately to the two lights of body and wisdom. And within each of the two lights there are two layers of active and passive: namely, the Tathāgata emitting bodily light is the active illuminating, and illuminating the phenomenal dharmadhātu is the illuminated object; enabling the bodhisattvas to awaken and know is the active awakening, and seeing phenomena without obstruction is the awakened object, the awakened object being the benefit resulting from the illumination. The above concerns the events in the prose passage. Second, Mañjuśrī using the light of wisdom is the active illuminating, and doubly illuminating phenomena and principle is the illuminated object; enabling the assembly to awaken and realize is the active awakening, and the nature and characteristics of phenomena are the awakened object, the awakened object being the benefit resulting from the illumination, which is the meaning in the verses.