大方廣佛華嚴經隨疏演義鈔 48.52

48.52

疏「然準瑜伽賢首皆明施燈」等者，《瑜伽》文廣，事亦可知。賢首偈云「又放光名眼清淨，能令盲者見眾色。以燈施佛及佛塔，是故得成此光明。」疏「然燈功德經」者，亦名施燈功德，唯有一卷。前廣說施燈所獲功德，近後偈云「於彼佛塔施燈已，其人身光如日照，牟尼牛王清淨眼，以好燈明照彼塔，得於無漏無上道，其身光明照十方，見四真諦具十力，不共之法亦究竟，得遍見眼成善逝，此果皆由布施燈。」釋曰：此明至極功德。次有偈校量云「設令一切諸眾生，昔曾供養無量佛，具大威德見實義，億劫來成緣覺道。十方所有諸世界，悉布燈明無有餘，以是世界諸燈鬘，若人信心供養彼，是人如是修供養，於無量劫常不斷。若人一燈供養佛，得福過前無有量。燈油譬如大海水，其炷猶如須彌山，有人能然如是燈，遍照一切諸世界，是人深心懷敬信，其志唯求緣覺道，十方遍置如是燈，一心恭敬而供養。若人發於菩提心，手執草炬暫供佛，是人得福過於彼，我見實義作是說。」釋曰：案上經文以佛德難思，故舉廣供辟支不及佛塔，非令發願。今取下七十八大願為炷，大悲為油等例之，應廣發願，令其事理皆廣大耳。

Regarding the commentary's "However, based on the Yogācāra[-bhūmi] and Xianshou, both explain the offering of lamps": The text of the Yogācāra is extensive, and its matter is also known. Xianshou's verse states: "Furthermore, emitting light is named the purification of the eyes, / enabling the blind to see various forms. / Because lamps were offered to the Buddha and stūpas of the Buddha, / one is therefore able to accomplish this radiance." As for the commentary's "Sūtra on the Merit of Burning Lamps": it is also titled The Merit of Offering Lamps and consists of only one fascicle. Earlier, it extensively explains the merits gained from offering lamps, and towards the end, a verse states: "Having offered lamps at that Buddha's stūpa, / that person's bodily radiance is like the shining sun; / the pure eyes of the sage, the bull among men, / with fine lamp light illuminating that stūpa, / they attain the undefiled unsurpassed path, / their bodily radiance illuminating the ten directions; / seeing the four noble truths and endowed with the ten powers, / they also consummate the unshared dharmas; / gaining the all-seeing eye, they become a Sugata— / these fruits all stem from donating lamps." Explanation: This clarifies the ultimate merit. Next, there is a verse of evaluation, which states: "Suppose all sentient beings / had formerly made offerings to immeasurable Buddhas, / possessing great majesty and seeing the real truth, / for a hundred million kalpas attaining the path of the pratyekabuddha; / and throughout all worlds in the ten directions, / lamps were spread everywhere without remainder: / if someone with a faithful mind offered those garlands of lamps of the worlds to them, / and that person thus cultivated offerings / constantly without interruption for immeasurable kalpas; / yet if someone offers a single lamp to the Buddha, / the merit gained surpasses the former beyond measure. / If the lamp oil were like the great ocean water, / and its wick like Mount Sumeru, / and someone were able to light such a lamp, / illuminating all worlds everywhere; / and that person cherished reverent faith in their deep mind, / with an aspiration solely seeking the path of the pratyekabuddha, / placing such lamps everywhere in the ten directions, / making offerings with single-minded reverence; / yet if someone arouses the bodhicitta / and, holding a torch of grass in hand, temporarily makes an offering to the Buddha, / that person's merit surpasses that— / seeing the real truth, I declare this." Explanation: Examining the above sūtra text, because the Buddha's virtue is inconceivable, it adduces the extensive offerings to pratyekabuddhas as not equaling [an offering to] a Buddha's stūpa, not to induce the making of vows. Now, drawing upon the later seventy-eight great vows as the wick, great compassion as the oil, and so forth, as an analogy, one should extensively make vows so that both phenomena and principle become vast.