華嚴經探玄記 16.34

16.34

四釋文者，此品長分為七：一加分、二本分、三請分、四說分、五顯名受持分、六表瑞證成分、七偈頌總攝分。就初分中有二：先毫光加請主、二口光加說主。前中亦二：初光加、後加益。前中有十：初明出處。眉間者，表證道，離二邊故。白毫者，表性起，是諸教之本故。二顯光名。明如來法者，欲表說佛性起法故。三因業。四舒業。五敬業。六覺業。七止業。八降伏業。九示現業。十卷業。入妙德頂者，正明加相。何故加此菩薩者，如名表說性起法故、入頂是加持之相故。二「爾時」下辨加益。於中二：先大眾益。初心喜等，成法器益。二念法益。二妙德益中，以光入頂，三業改儀，以成請相。初身儀袒跪、二意無異念、三語偈讚請。讚請中十偈，分六：初一歎佛申禮、二有五頌歎佛放光、三有一頌歎前光益、四有一頌歎眾有堪聞之德、五有一頌歎佛有開示之德、六末後一頌請佛示說主。何故不請佛乃求餘說主？以光入身時，已令知覺非佛自說。又同上多例，知非佛說，故別求說主也。

Fourth, regarding the explanation of the text: broadly speaking, this chapter is divided into seven parts: (1) the part on empowerment; (2) the fundamental part; (3) the part on requesting; (4) the part on expounding; (5) the part on revealing the title and receiving and upholding [the teaching]; (6) the part on manifesting portents and attesting to accomplishment; and (7) the part on verse summaries. Within the first part, there are two: first, the ray of light from the ūrṇā empow-ering the requester; second, the light from the mouth empowering the expounder. Within the former, there are also two: first, the empowerment by light; second, the benefit of the empowerment. Within the former, there are ten: 1. Explaining the point of origin: [the light coming from] between the eyebrows symbolizes the path of realization, because it is free from the two extremes. The white ūrṇā symbolizes nature manifestation, because it is the root of all teachings. 2. Revealing the name of the light: naming it "Clarifying the Tathāgata's Dharma" is because it seeks to symbolize the expounding of the Dharma of the Buddha's nature manifestation. 3. The causal activity. 4. The unfolding activity. 5. The venerating activity. 6. The awakening activity. 7. The resting activity. 8. The subjugating activity. 9. The manifesting activity. 10. The recoiling activity. Its entering the crown of the head of Mañjuśrī directly explains the characteristic of empowerment. Why does it empower this bodhisattva? Because his name symbolizes the expounding of the Dharma of nature manifestation, and entering the crown of the head is the characteristic of adhiṣṭhāna (empowerment). Second, from "At that time" onward, it elucidates the benefit of empowerment. There are two parts within this: first, the benefit to the great assembly—first, the joy of mind and so forth, which is the benefit of becoming vessels of the Dharma; second, the benefit of mindfulness of the Dharma. Second, within the benefit to Mañjuśrī: because the light entered the crown of his head, his three karmas changed deportment so as to form the appearance of requesting. First, the bodily deportment of baring [the shoulder] and kneeling; second, the mental [deportment] of having no extraneous thoughts; third, the verbal [deportment] of verses of praise and request. Within the praise and request there are ten verses, divided into six: first, one verse praising the Buddha and expressing reverence; second, five verses praising the Buddha's emission of light; third, one verse praising the benefit of the preceding light; fourth, one verse praising the assembly's possession of the virtue of being capable of hearing; fifth, one verse praising the Buddha's possession of the virtue of opening and showing; sixth, the final verse requesting the Buddha to indicate the expounder. Why does he not request the Buddha, but instead seek another expounder? Because when the light entered his body, it already caused him to be aware that the Buddha would not speak it himself. Furthermore, as with many precedents above, knowing that the Buddha would not speak it, he separately sought an expounder.