T85n2756_華嚴經義記卷第一
大正藏第 85 冊 No. 2756 華嚴經義記卷第一
No. 2756 [cf. No. 278]
花嚴經義記卷第一
大覺寺沙門惠光述
如來光明覺品者。明如來意業教化智行無礙。猶如光明也。開曉于緣故名為覺。就此品中放相輪光者。乃至十地放眉間光。就如來自體智行隨修人不同彰位殊之異也。菩薩名別者彰行業德位差別也。就此光所照中初明世界實際相顯也。次明佛者實相內明故次明佛也。實覺緣起故明菩薩。此明器世間在初智正覺世間在中。眾生世間後者明始顯內集起修相也。次後先明別菩薩。次別世界。后明佛者。此明終集起得實滿足修相也。就此菩薩中。初明文殊者。始證真性波若根本妙惠故也。次明覺首者。內明外朗故曰覺首。既有覺照之明。故能集萬行。有資助之功故曰財首。既有集助之行。故能利潤無窮出世勝益故曰寶首也。有資潤無窮故。能自利利他德備具足。故云德首也。既有德備。若非方便波若鑒達無遺無以善了于緣故。次云目首也。既有了緣不迷故能達曰新之功故。次明精進首也。既有曰新之功法無不集故。次明法首也。既備集諸法真融暉炎明照無滯故。次明智首也。既有明照無滯故。能道備圓滿善順調柔故。次明賢首也。何故皆云首
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2756 《華嚴經義記》卷第一
No. 2756 [cf. No. 278]
《華嚴經義記》卷第一
大覺寺沙門惠光 述
《如來光明覺品》闡明如來意業教化之智行，毫無阻礙，猶如光明一般。開啟並曉喻因緣，故名為『覺』。在此品中，釋放相輪光，乃至十地菩薩釋放眉間光，這是因為如來自身之智行隨著修行者的不同，而彰顯出果位的差異。菩薩名號的差別，彰顯了行業、功德和果位的不同。在此光明所照耀之處，首先闡明世界實際之相。其次闡明佛，因為實相內明，所以其次闡明佛。由於實覺緣起，所以闡明菩薩。這闡明了器世間在先，智正覺世間居中，眾生世間在後，闡明了初始顯現內在集起修行的狀態。
其次，先闡明個別菩薩，再闡明個別世界，最後闡明佛，這闡明了最終集起獲得真實圓滿的修行狀態。在此菩薩中，首先闡明文殊（Manjusri，智慧的象徵），因為他最初證悟真性，是般若（Prajna，智慧）根本的微妙智慧。其次闡明覺首（覺悟之首），因為他內在光明外在朗照，所以稱為覺首。既然有了覺照之光明，所以能夠聚集萬行。具有資助之功，所以稱為財首（財富之首）。既然有了集助之行，所以能夠利潤無窮，產生出世殊勝利益，所以稱為寶首（珍寶之首）。具有資潤無窮之功，所以能夠自利利他，德行完備具足，所以稱為德首（德行之首）。既然有了德行完備，如果不是方便般若（Prajna，智慧）鑑別通達毫無遺漏，就無法很好地瞭解因緣，所以其次稱為目首（眼目之首）。既然瞭解因緣而不迷惑，所以能夠達到日新之功，所以其次闡明精進首（精進之首）。既然有了日新之功，一切法無不聚集，所以其次闡明法首（佛法之首）。既然完備地聚集了諸法，真融暉炎，光明照耀毫無滯礙，所以其次闡明智首（智慧之首）。既然有了光明照耀毫無滯礙，能夠使道業完備圓滿，善於順應調伏柔和，所以其次闡明賢首（賢善之首）。為什麼都稱為『首』呢？
【English Translation】 English version Tripitaka Volume 85 No. 2756 The Avatamsaka Sutra Commentary, Volume 1
No. 2756 [cf. No. 278]
The Avatamsaka Sutra Commentary, Volume 1
Commented by Shramana Huiguang of Dajue Temple
The chapter 『Tathagata's Light of Awakening』 elucidates the Tathagata's (如來) karma of mind, the wisdom and conduct of teaching and transformation, being unimpeded, just like light. To open and enlighten conditions is called 『Awakening』. Within this chapter, the release of the light of the wheel of characteristics, up to the Bodhisattvas of the Tenth Ground releasing light from between their eyebrows, is because the Tathagata's (如來) own wisdom and conduct manifest differences in position according to the different practitioners. The differences in the names of the Bodhisattvas manifest the differences in karma, merit, and position. Within the places illuminated by this light, first, the actual characteristics of the world are elucidated. Second, the Buddha is elucidated, because the true nature is illuminated internally, hence the Buddha is elucidated next. Because the true awakening arises from conditions, the Bodhisattva is elucidated. This elucidates that the world of vessels is first, the world of wisdom and true awakening is in the middle, and the world of sentient beings is last, elucidating the state of initially manifesting the internal accumulation and practice.
Next, first, individual Bodhisattvas are elucidated, then individual worlds, and finally the Buddha, which elucidates the state of ultimately accumulating and attaining true and complete practice. Among these Bodhisattvas, first, Manjusri (文殊, symbol of wisdom) is elucidated, because he initially realized true nature, which is the subtle wisdom of the root of Prajna (般若, wisdom). Next, Awakening Chief (覺首) is elucidated, because his inner light shines outwardly, hence he is called Awakening Chief. Since there is the light of awakening and illumination, he is able to gather myriad practices. Having the merit of assistance, he is called Wealth Chief (財首). Since there is the practice of gathering and assisting, he is able to infinitely benefit and produce transcendent and excellent benefits, hence he is called Treasure Chief (寶首). Having the merit of infinitely nourishing, he is able to benefit himself and others, and his virtues are complete and fully possessed, hence he is called Virtue Chief (德首). Since there is complete virtue, if it were not for the expedient Prajna (般若, wisdom) to discern and penetrate without omission, there would be no way to understand conditions well, hence he is called Eye Chief (目首) next. Since he understands conditions without being confused, he is able to achieve the merit of daily renewal, hence the next elucidation is Diligence Chief (精進首). Since there is the merit of daily renewal, all Dharmas are gathered without exception, hence the next elucidation is Dharma Chief (法首). Since he has completely gathered all Dharmas, true fusion shines brightly, illuminating without obstruction, hence the next elucidation is Wisdom Chief (智首). Since there is bright illumination without obstruction, he is able to make the path complete and perfect, and is good at conforming to and taming gentleness and harmony, hence the next elucidation is Virtue Chief (賢首). Why are they all called 『Chief』?
者。欲明世間修集中最故名首也。以世間之行窮滿在茲故云首也。又言修集真道之初故言首也。此中放光始照三千終至百千億世界者。欲明始發自相解即相也。又亦以近及遠復所以皆言東方者。義同前釋也。又言一方各有一大菩薩者。欲明方便之中自體因行也。各有眷屬菩薩者。明行無不攝也。各來至此者。明圓入自體果行也。文殊為首者。欲明始發於妙實也。復所以終至賢首者。欲明此行雖復深廣而成在於世間故云賢首也。然行非孤立。必托境而發。故云始於金色終至如實色界也。既有實契於心是以得真覺發中。故言于諸佛所凈修梵行也。所以初明不動智者。明始發真本也。終至伏怨者。亦明成在於世未彰正離故伏怨也。所以無問而皆文殊自說者。為欲明妙辯發中非托外緣。又明不請之友也。若據受益而言。此品明求聞法行。下品明求說法行。若論緣起行集次第時。以妙實應于方便故。言文殊說也。既明方便契實故方便德。就是以德熟歸本還應于實故。下明難品。文殊顯問諸菩薩答。諸菩薩問文殊復答者。欲明德熟歸本故。彰菩薩問也。以本攝眾德故。如實圓彰名為答也。
【現代漢語翻譯】 現代漢語譯本 這些是關於『首』的解釋。想要闡明世間修習聚集的根本，所以稱之為『首』。因為世間的修行窮盡圓滿都在於此，所以說『首』。又因為是修習真道的開端，所以稱之為『首』。這裡所說的放光開始照耀三千大千世界，最終達到百千億世界，是爲了闡明最初發起自相的理解就是實相。而且也是由近及遠。再次，都說是東方，意義與之前的解釋相同。又說每一方都有一大菩薩，是爲了闡明方便法門中自體因行的作用。各自有眷屬菩薩，說明一切行都包含在內。各自來到這裡，說明圓滿進入自體果行。以文殊菩薩為首，是爲了闡明最初發起于妙實。再次，最終到達賢首菩薩，是爲了闡明此行雖然深廣，但最終成就於世間，所以稱為賢首。然而，修行並非孤立存在，必須依託于境界而發起，所以說是開始於金色，最終達到如實。既然有實相契合於心，因此才能在真覺中發起，所以說在諸佛處清凈修習梵行。最初闡明不動智，是爲了闡明最初發起于真本。最終達到降伏怨敵，也是爲了闡明成就於世間，尚未彰顯真正的解脫，所以要降伏怨敵。所以沒有提問而都是文殊菩薩自己說，是爲了闡明妙辯的生髮不依賴於外在的因緣，也說明了是不請之友。如果從受益的角度來說，此品闡明了求聞法的修行，下一品闡明了求說法的修行。如果從緣起行集次第來說，因為妙實應當與方便相應，所以說是文殊菩薩所說。既然闡明了方便契合于實相，所以方便的功德，就是以功德成熟迴歸根本，還應于實相，所以下面闡明了『難』品。文殊菩薩提問，諸菩薩回答；諸菩薩提問，文殊菩薩又回答，是爲了闡明功德成熟迴歸根本，所以彰顯菩薩的提問。因為根本統攝眾多功德，所以如實圓滿地彰顯，稱之為回答。
【English Translation】 English version These are explanations regarding 『Chief』. The reason for wanting to clarify the fundamental of worldly cultivation and gathering is why it is called 『Chief』. Because worldly practice is exhausted and fulfilled in this, it is said to be 『Chief』. Also, because it is the beginning of cultivating the true path, it is called 『Chief』. The statement here that the light begins to illuminate the three thousand great thousand worlds, eventually reaching hundreds of thousands of billions of worlds, is to clarify that the initial arising of self-nature understanding is the true nature. Moreover, it is also from near to far. Again, the fact that it is always said to be the East has the same meaning as the previous explanation. Furthermore, the statement that there is a great Bodhisattva in each direction is to clarify the function of the self-nature causal practice within the expedient means. Each has attendant Bodhisattvas, indicating that all practices are included. Each coming here indicates the perfect entry into the self-nature fruition practice. Taking Manjushri Bodhisattva as the chief is to clarify the initial arising from the wonderful reality. Again, ultimately reaching the Worthy Chief Bodhisattva is to clarify that although this practice is profound and vast, it ultimately achieves in the world, so it is called Worthy Chief. However, practice does not exist in isolation; it must rely on the realm to arise, so it is said to begin with golden color and ultimately reach suchness. Since there is true nature in accordance with the heart, therefore it can be initiated in true awareness, so it is said to purify and cultivate Brahma conduct in the presence of all Buddhas. Initially clarifying the immovable wisdom is to clarify the initial arising from the true essence. Ultimately reaching the subduing of enemies is also to clarify the achievement in the world, without yet manifesting true liberation, so it is necessary to subdue enemies. The reason why there are no questions and it is all Manjushri Bodhisattva speaking is to clarify that the arising of wonderful eloquence does not depend on external causes and conditions, and it also indicates a friend who is not invited. If viewed from the perspective of benefiting, this chapter clarifies the practice of seeking to hear the Dharma, and the next chapter clarifies the practice of seeking to speak the Dharma. If viewed from the perspective of the order of arising, practice, and gathering, because the wonderful reality should correspond to expedient means, it is said to be spoken by Manjushri Bodhisattva. Since it is clarified that expedient means are in accordance with true nature, therefore the merit of expedient means is to return to the root with the maturation of merit, and it should also correspond to true nature, so the following clarifies the 『Difficulty』 chapter. Manjushri Bodhisattva asks questions, and the Bodhisattvas answer; the Bodhisattvas ask questions, and Manjushri Bodhisattva answers again, in order to clarify that the maturation of merit returns to the root, so it highlights the Bodhisattvas' questions. Because the root encompasses many merits, therefore it is truthfully and completely manifested, which is called the answer.