大方廣佛華嚴經隨疏演義鈔 29.40

29.40

疏「第二光至分齊」，疏文有三：初明光至節數、二「然非多」下揀非、三「唯一」下顯正。於中三：初正明一光頓照。二「隨機心現」下次通難。難云：既一時頓照，何以有二十六節等耶？釋云：隨機見故。三「在佛文殊」下揀濫。云何濫耶？上釋妨中文有三節：一權機節節見、二光節節照、三文殊節節至。如第一百億內機，則非百世界中機。百世界中機，則非千世界中機。則應第一節中文殊如來，非第二節中文殊如來。故今釋云：唯第一機節節互非，下二節節皆遍。如第一三千佛光，即是第二乃至遍法界光。文殊亦爾，正遍第一節，文殊即遍法界。而節節見者，但由機感，故云百川各見。機復有差，若未入法界節節不同，已入法界皆如文殊諸節頓見。

Regarding the commentary's "Second, the stages of the light's arrival": the commentary text has three parts: first, clarifying the number of stages of the light's arrival; second, from "however, it is not multiple..." onwards, eliminating errors; third, from "solely one..." onwards, revealing the correct [view]. Within this there are three: first, directly clarifying that a single light illuminates instantaneously. Second, from "appearing according to the minds of the capacities" onwards, next resolving an objection. The objection says: since it illuminates instantaneously at one time, why are there twenty-six stages and so forth? It explains: it is because they see according to their capacities. Third, from "in the Buddha and Mañjuśrī..." onwards, eliminating confusion. How is it confusing? Above, in resolving the objection, the text had three stages: 1) provisional capacities seeing stage by stage, 2) the light illuminating stage by stage, and 3) Mañjuśrī arriving stage by stage. For instance, the capacities within the first hundred kotis are not the capacities within the hundred worlds. The capacities within the hundred worlds are not the capacities within the thousand worlds. Thus the Mañjuśrī and Tathāgata in the first stage should not be the Mañjuśrī and Tathāgata in the second stage. Therefore it now explains: only the capacities in the first are mutually distinct stage by stage, whereas the lower two pervade all stages. Just as the first light of the three-thousand-world Buddha is identical to the second and even to the light pervading the dharmadhātu. Mañjuśrī is also like this: precisely when pervading the first stage, Mañjuśrī is pervading the dharmadhātu. Yet that they see stage by stage is only due to the response of their capacities; hence it is said that a hundred rivers each see [the moon]. Capacities also have differences: if one has not yet entered the dharmadhātu, the stages are different; having entered the dharmadhātu, all are like Mañjuśrī, seeing all stages instantaneously.