新華嚴經論 3.51

3.51

Second, regarding the distinction of manifesting marks by which light expresses the Dharma: excluding the lights emitted from the ninety-seven kinds of marks in the 'Chapter on the Ocean of Marks of the Tathāgata's Ten Bodies,' and also excluding the lights emitted in the Yāma heaven and so forth, merely discussing directly the lights expressing the Dharma, there are ten from beginning to end. Each expresses the sequence of cause and effect, the stages of the ten faiths, ten abodes, ten practices, ten dedications of merit, ten grounds, and so forth. The marks of practice within them have no confusion, unlike other teachings where the transformation Buddha emits light: sometimes emitting a single light without having ten, sometimes emitting [light] entirely from the whole body without sequence, sometimes emitting fruit-light without cause, or emitting cause-light without fruit. For instance, the Saddharmapuṇḍarīka Sūtra directly emits the fruit-light of the curl of white hair between the eyebrows without having the cause-light of the stage of faith under the wheels of the feet. In the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, the Buddha emits light under the wheels of the feet, and also emits light all at once from the whole body, universally embracing the causes and effects of the three vehicles at once. It emits light directly from below moving upward, thereby forming a gradual sequence. From the ordinary to the noble, accumulating cultivation through many kalpas, only after practices are fulfilled does one achieve the fruit-virtue. It is not like this sūtra's emitting of light: fulfilling the cause from the fruit, and fulfilling the fruit through the cause; cause and effect are one essence, without destroying progressive cultivation.