廣弘明集 18.118

18.118

詔云。放大光明諸神變者。此自應十方諸大菩薩將紹尊位者耳。斯理之玄固非庸近所參。然不已之情猶欲言所未達。夫萬有不同精麁亦異。應彼雖殊而聖心恒一。恒一故圓以應之。不同故權以濟之。雖鹿馬而未始乖其大。雖現神變而未始遺其細。故淨名經云。如來或以光明而作佛事。或以寂寞而作佛事。顯默雖異而終致不二。然則於小大之間。恐是時互說耳。如華手經。初佛為德藏放大光明。令諸眾生普蒙其潤。又思益經中網明所問。如來三十三種光明。一切遇者皆得利益。法華經云。佛放眉間相光亦使四眾八部咸皆生疑。又云。處闇眾生各得相見。苟有其緣雖小必益。苟無其因雖大或乖。故般若經云。若有眾生遇斯光者。必得無上道。又以神變令三惡眾生皆生天上。以此而言。至於光明神變之事似存平等。敢緣慈顧輒竭愚思。若復哀矜重開道者。豈直微臣獨受其賜。

The edict says: As for the emission of great radiance and the various spiritual transformations, these naturally respond only to the great bodhisattvas of the ten directions who are about to inherit the exalted rank. The profundity of this principle is indeed not something mediocre and mundane people can participate in. However, my ceaseless feelings still wish to state what I have not comprehended. Now the myriad beings are not identical, and their refined and coarse qualities are also distinct. Although responding to them differs, the sage's mind is ever constant and one. Because it is ever constant and one, he responds to them with completeness; because they are not identical, he delivers them with expedient means. Though appearing as deer and horse, he never deviates from his greatness; though displaying spiritual transformations, he never neglects their minutiae. Therefore the Vimalakīrti-nirdeśa says: 'The Tathāgata sometimes performs Buddha-work with radiance, and sometimes performs Buddha-work with silence.' Though revelation and silence are different, in the end their result is not-two. If so, between the small and the large, it is perhaps spoken alternately depending on the occasion. For example, in the Kuśalamūlasaṃparigraha-sūtra, at the beginning the Buddha emitted great radiance for Guṇagarbha, causing all sentient beings everywhere to receive its moisture. Furthermore, in the Viśeṣacintibrahmaparipṛcchā-sūtra, Jālinīprabha inquired about the Tathāgata's thirty-three kinds of radiance, and all who encountered them obtained benefit. The Lotus Sūtra says: 'The Buddha emitted light from the tuft of hair between his eyebrows, which also caused the fourfold assembly and eight classes of beings all to produce doubt.' It also says: 'Sentient beings dwelling in darkness were each able to see one another.' If there is the condition, though small they will certainly benefit; if there is not the cause, though great they may go astray. Therefore the Prajñāpāramitā-sūtra says: 'If there are sentient beings who encounter this light, they will certainly attain the unsurpassed Way.' Moreover, by spiritual transformations he caused sentient beings of the three evil paths all to be born in heaven. Judging from this, regarding the matters of radiance and spiritual transformations, equality seems to exist. Daring to rely on your benevolent regard, I have exhausted my foolish thoughts. If Your Majesty pities us and once more opens the Way, how could your humble subject alone be the one to receive your blessing?