大方廣佛華嚴經隨疏演義鈔 5.4

5.4

疏「故諸會」下，第三別明放光。於中文三：初總明；次「然有二」下別顯；後「隨處放異總有十光，各有所表至文當知」者，重釋隨相。三中言十光者，第一會放於二光，謂〈現相品〉初，於如來眾齒之間放種種光；二亦於此品放眉間光。第二會放足輪光。第三會足指放光。第四會足上放光。第五會膝輪放光。第六會亦眉間放光。第七會初不放光，而〈出現品〉放二種光，謂放眉間光加於妙德，放於口光加於普賢。第八會總不放光。第九會亦放眉間白毫光明。初會、七會各二光，八會不放故，故九會共有十也。言各有所表者，初面門眾齒放者，表教道遐舒，金口所流，從佛口生，真佛子故。以是義故，於總處放也。又表咀嚼法味滋法身故等。眉間放者，通表一乘中正之道。足輪最下，表信四義：一自下而上，信最初故；二最卑微故；三為行本故；四信該果海，已滿足故。第三會足指安住故。四足上依行故。五膝輪屈伸，可迴向故。六十地眉間，表所證十如具足中道故。七出現眉間，表出現中道，不住生死涅槃之二邊故；又口放光，表佛口生，真長子故。第八會不放。行依解發，依解光故；或略無故。第九眉間，表證窮法界之中道故。廣如下疏，故云至文當知。

From 'thus in the various assemblies' downward in the commentary is the third, specifically clarifying the emission of light. In this there are three parts: first, a general explanation; next, specific revelation from 'however, there are two' downward; finally, 'depending on the location, the emission differs, having ten lights in total; each signifies something, as will be understood when arriving at the text' re-explains according with signs. Among the three, as for the mention of ten lights: in the first assembly two lights are emitted, namely at the beginning of the 'Chapter on Manifesting Signs', where all kinds of lights are emitted from between the teeth of the Tathāgata; second, also in this chapter, light is emitted from between his eyebrows. In the second assembly, light is emitted from the wheel-marks on his feet. In the third assembly, light is emitted from his toes. In the fourth assembly, light is emitted from the tops of his feet. In the fifth assembly, light is emitted from his knee-discs. In the sixth assembly, light is also emitted from between his eyebrows. In the seventh assembly, light is initially not emitted, but the 'Chapter on Manifestation' emits two kinds of light: namely, light is emitted from between the eyebrows to empower Suprecipitous Virtue (Mañjuśrī), and light is emitted from the mouth to empower Samantabhadra. In the eighth assembly, light is not emitted at all. In the ninth assembly, light is also emitted from the white ūrṇā between the eyebrows. The first and seventh assemblies have two lights each, and the eighth assembly does not emit any; therefore, across the nine assemblies there are ten in total. As for 'each signifies something': the initial emission from the gate of the face and the teeth signifies that the path of teaching extends afar, flowing from the golden mouth, born from the mouth of the Buddha, because they are true children of the Buddha. For this reason, it is emitted from a comprehensive place. It also signifies chewing the flavor of the Dharma to nourish the dharmakāya, and so forth. That emitted from between the eyebrows universally signifies the upright and central path of the One Vehicle. The wheel-marks on the feet are lowest, signifying four meanings of faith: first, going from below to above, because faith is the very first; second, because it is the most humble; third, because it is the root of practice; fourth, because faith encompasses the ocean of fruition and is already perfected. In the third assembly, the toes signify abiding securely. Fourth, the tops of the feet signify relying on practice. Fifth, the bending and extending of the knee-discs signify that one can dedicate [merit]. Sixth, the eyebrows in the ten grounds signify that the ten suchnesses realized are fully endowed with the middle way. Seventh, the eyebrows in [the chapter on] manifestation signify the manifestation of the middle way, not abiding in the two extremes of saṃsāra and nirvāṇa; also, emitting light from the mouth signifies being born from the Buddha's mouth, because they are the true eldest sons. In the eighth assembly it is not emitted: practice arises relying on understanding, relying on the light of understanding; or it is omitted for brevity. In the ninth, the eyebrows signify realizing the middle way that exhausts the dharmadhātu. These are elaborated in the commentary below, hence it says 'will be understood when arriving at the text'.