Chinese
大正藏第 85 册 No. 2756 华严经义记卷第一 No. 2756 [cf. No. 278] 花严经义记卷第一 大觉寺沙门惠光述 如来光明觉品者。明如来意业教化智行无碍。犹如光明也。开晓于缘故名为觉。就此品中放相轮光者。乃至十地放眉间光。就如来自体智行随修人不同彰位殊之异也。菩萨名别者彰行业德位差别也。就此光所照中初明世界实际相显也。次明佛者实相内明故次明佛也。实觉缘起故明菩萨。此明器世间在初智正觉世间在中。众生世间后者明始显内集起修相也。次后先明别菩萨。次别世界。后明佛者。此明终集起得实满足修相也。就此菩萨中。初明文殊者。始证真性波若根本妙惠故也。次明觉首者。内明外朗故曰觉首。既有觉照之明。故能集万行。有资助之功故曰财首。既有集助之行。故能利润无穷出世胜益故曰宝首也。有资润无穷故。能自利利他德备具足。故云德首也。既有德备。若非方便波若鉴达无遗无以善了于缘故。次云目首也。既有了缘不迷故能达曰新之功故。次明精进首也。既有曰新之功法无不集故。次明法首也。既备集诸法真融晖炎明照无滞故。次明智首也。既有明照无滞故。能道备圆满善顺调柔故。次明贤首也。何故皆云首 现代汉语译本 大正藏第 85 册 No. 2756 《华严经义记》卷第一 No. 2756 [cf. No. 278] 《华严经义记》卷第一 大觉寺沙门惠光 述 《如来光明觉品》阐明如来意业教化之智行，毫无阻碍，犹如光明一般。开启并晓喻因缘，故名为‘觉’。在此品中，释放相轮光，乃至十地菩萨释放眉间光，这是因为如来自身之智行随着修行者的不同，而彰显出果位的差异。菩萨名号的差别，彰显了行业、功德和果位的不同。在此光明所照耀之处，首先阐明世界实际之相。其次阐明佛，因为实相内明，所以其次阐明佛。由于实觉缘起，所以阐明菩萨。这阐明了器世间在先，智正觉世间居中，众生世间在后，阐明了初始显现内在集起修行的状态。 其次，先阐明个别菩萨，再阐明个别世界，最后阐明佛，这阐明了最终集起获得真实圆满的修行状态。在此菩萨中，首先阐明文殊（Manjusri，智慧的象征），因为他最初证悟真性，是般若（Prajna，智慧）根本的微妙智慧。其次阐明觉首（觉悟之首），因为他内在光明外在朗照，所以称为觉首。既然有了觉照之光明，所以能够聚集万行。具有资助之功，所以称为财首（财富之首）。既然有了集助之行，所以能够利润无穷，产生出世殊胜利益，所以称为宝首（珍宝之首）。具有资润无穷之功，所以能够自利利他，德行完备具足，所以称为德首（德行之首）。既然有了德行完备，如果不是方便般若（Prajna，智慧）鉴别通达毫无遗漏，就无法很好地了解因缘，所以其次称为目首（眼目之首）。既然了解因缘而不迷惑，所以能够达到日新之功，所以其次阐明精进首（精进之首）。既然有了日新之功，一切法无不聚集，所以其次阐明法首（佛法之首）。既然完备地聚集了诸法，真融晖炎，光明照耀毫无滞碍，所以其次阐明智首（智慧之首）。既然有了光明照耀毫无滞碍，能够使道业完备圆满，善于顺应调伏柔和，所以其次阐明贤首（贤善之首）。为什么都称为‘首’呢？
English
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 (如来) 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 (如来) 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 (觉首) 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 (财首). 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 (宝首). 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 (精进首). 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 (贤首). Why are they all called ‘Chief’? --------------------------------------------------------------------------------
Chinese
者。欲明世间修集中最故名首也。以世间之行穷满在兹故云首也。又言修集真道之初故言首也。此中放光始照三千终至百千亿世界者。欲明始发自相解即相也。又亦以近及远复所以皆言东方者。义同前释也。又言一方各有一大菩萨者。欲明方便之中自体因行也。各有眷属菩萨者。明行无不摄也。各来至此者。明圆入自体果行也。文殊为首者。欲明始发于妙实也。复所以终至贤首者。欲明此行虽复深广而成在于世间故云贤首也。然行非孤立。必托境而发。故云始于金色终至如实色界也。既有实契于心是以得真觉发中。故言于诸佛所净修梵行也。所以初明不动智者。明始发真本也。终至伏怨者。亦明成在于世未彰正离故伏怨也。所以无问而皆文殊自说者。为欲明妙辩发中非托外缘。又明不请之友也。若据受益而言。此品明求闻法行。下品明求说法行。若论缘起行集次第时。以妙实应于方便故。言文殊说也。既明方便契实故方便德。就是以德熟归本还应于实故。下明难品。文殊显问诸菩萨答。诸菩萨问文殊复答者。欲明德熟归本故。彰菩萨问也。以本摄众德故。如实圆彰名为答也。 现代汉语译本 这些是关于‘首’的解释。想要阐明世间修习聚集的根本，所以称之为‘首’。因为世间的修行穷尽圆满都在于此，所以说‘首’。又因为是修习真道的开端，所以称之为‘首’。这里所说的放光开始照耀三千大千世界，最终达到百千亿世界，是为了阐明最初发起自相的理解就是实相。而且也是由近及远。再次，都说是东方，意义与之前的解释相同。又说每一方都有一大菩萨，是为了阐明方便法门中自体因行的作用。各自有眷属菩萨，说明一切行都包含在内。各自来到这里，说明圆满进入自体果行。以文殊菩萨为首，是为了阐明最初发起于妙实。再次，最终到达贤首菩萨，是为了阐明此行虽然深广，但最终成就于世间，所以称为贤首。然而，修行并非孤立存在，必须依托于境界而发起，所以说是开始于金色，最终达到如实。既然有实相契合于心，因此才能在真觉中发起，所以说在诸佛处清净修习梵行。最初阐明不动智，是为了阐明最初发起于真本。最终达到降伏怨敌，也是为了阐明成就于世间，尚未彰显真正的解脱，所以要降伏怨敌。所以没有提问而都是文殊菩萨自己说，是为了阐明妙辩的生发不依赖于外在的因缘，也说明了是不请之友。如果从受益的角度来说，此品阐明了求闻法的修行，下一品阐明了求说法的修行。如果从缘起行集次第来说，因为妙实应当与方便相应，所以说是文殊菩萨所说。既然阐明了方便契合于实相，所以方便的功德，就是以功德成熟回归根本，还应于实相，所以下面阐明了‘难’品。文殊菩萨提问，诸菩萨回答；诸菩萨提问，文殊菩萨又回答，是为了阐明功德成熟回归根本，所以彰显菩萨的提问。因为根本统摄众多功德，所以如实圆满地彰显，称之为回答。
English
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. --------------------------------------------------------------------------------