[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 49.6 # 大方廣佛華嚴經疏 49.6 大方廣佛華嚴經疏 49.6 - **Language:** Classical Chinese ### [49.6](https://indike.org/pramana/in.bauddha.taisho.1735.49.6) 四正釋文。文為七分：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。今初，有二：先毫光加請主、後口光加說主。前中三：初光、次加、後益。光中有十，分三：一光出處。眉間者，表證中道，離有無二邊故，表無住道離真應二邊故。白毫者，表所出現性無垢故，能詮出現諸教本故；二「放大」下辨光名體，如所說故；三「無量」下八段皆是光業，初眷屬光，即是因業，總攝諸法皆此生故；四「其光」下舒業；五「顯現」下敬業；六「覺悟」下覺業；七「除滅」下止業；八「映蔽」下降伏業；九「顯示」下示現業；十「作是」下卷業。二「入如來」下正明加相。所以加此菩薩者，如名所顯故。性有二義：一種性義，因所起故；二法性義，若真若應皆此生故。亦有釋云：此之妙德，即是文殊說此法門加性起稱。此釋無違大理，以文殊大智為能顯、普賢法界為所顯，共成毘盧遮那之出現故，亦是解行滿故佛出現也。從頂入者，是加持相，妙智之極方能顯故。第三「時此道場」下加益，中二：先大眾同欣，知法將被故。二「爾時」下妙德領旨，知令求說主故。於中二：先長行，身心致敬。跽者跪也。後偈頌讚請。十偈分二：前五讚、後五請。前中，初一總讚申敬、餘四別讚。放光中有讚因讚果讚用等，文並可知。後五中，初一自敘得益，即是領旨；次偈領眾意請；次偈歎眾堪聞；次偈敘佛令請；後偈正求說主。已領佛意，故不請佛。第二口光加說主者，示所請故。文中三：初光、次加、後益。今初亦十：一出處。口放者，表教道傳通故。二光明，令得無礙辯，不畏大眾及深理故。餘如前辨。二「入普」下加中，入口者，教以口傳故，如佛說故。加普賢者，是普賢行之果故，所證法界由理顯故。三「其光入」下明益中，唯除如來，揀師資故。 > Fourth, directly explaining the text. The text has seven parts: (1) the part on empowerment; (2) the fundamental part; (3) the part on requesting; (4) the part on exposition; (5) the part on revealing the name and reception/retention; (6) the part on verifying signs and verification; (7) the part summarizing in verses. In the first part, there are two: first, the ray of light from the ūrṇā empowers the requester; second, the light from the mouth empowers the speaker. In the former, there are three: first, the light; second, the empowerment; third, the benefit. Within the light, there are ten aspects, divided into three: 1. The place where the light emerges. Between the brows represents the realization of the middle way, free from the two extremes of existence and non-existence, and represents the path of non-abiding, free from the two extremes of true and responsive. The white ūrṇā hair represents that the nature being manifested is undefiled, and is the source of all teachings capable of explaining the appearance. 2. From "emanated a great..." onward, it explains the name and essence of the light, in accord with what is taught. 3. From "immeasurable..." onward, eight sections are all the activities of the light: first, the retinue light, which is the causal activity, because it generally gathers all dharmas as arising from this; 4. from "that light..." onward, the activity of extension; 5. from "manifesting..." onward, the activity of reverence; 6. from "awakening..." onward, the activity of awakening; 7. from "eliminating..." onward, the activity of cessation; 8. from "outshining..." onward, the activity of subjugation; 9. from "displaying..." onward, the activity of manifestation; 10. from "doing this..." onward, the activity of retraction. Second, from "entered the Tathāgata..." onward, directly explains the aspect of empowerment. The reason this bodhisattva is empowered is because it corresponds to what the name signifies. "Nature" has two meanings: first, the meaning of lineage/gotra, because it is that from which the cause arises; second, the meaning of dharmatā, because whether true or responsive, both are born from this. There is also an explanation stating: this Mañjuśrī (Wondrous Virtue) is precisely Mañjuśrī speaking this Dharma gate with the added title of Xingqi (Arising of Nature). This explanation does not contradict the great principle, because Mañjuśrī's great wisdom is the revealer and Samantabhadra's dharmadhātu is what is revealed, mutually accomplishing the appearance of Vairocana; it also means that because understanding and practice are perfected, the Buddha appears. Entering through the crown of the head is the mark of adhiṣṭhāna empowerment, because only the culmination of wondrous wisdom can reveal it. Third, from "at that time, this bodhimanda..." onward, the benefit of empowerment, within which are two: first, the great assembly rejoices together, knowing that the Dharma is about to be bestowed; second, from "at that time..." onward, Wondrous Virtue receives the intention, knowing that he is being commanded to seek the speaker. Therein are two: first, prose, rendering homage with body and mind—ji means kneeling; second, verses of praise and request. The ten verses are divided into two: the first five praise, and the latter five request. In the former, the first one is a general praise expressing reverence; the remaining four are specific praises. Within the light emission, there are praises of cause, praises of fruition, praises of function, etc., all of which are evident from the text. In the latter five: the first one narrates one's own attainment of benefit, which is the reception of the intention; the next verse receives the assembly's intention and requests; the next verse praises the assembly as capable of hearing; the next verse narrates the Buddha commanding the request; the final verse directly seeks the speaker. Having already understood the Buddha's intention, he does not request the Buddha \[himself to speak\]. Second, the light from the mouth empowering the speaker shows the one being requested. In the text there are three: first, the light; second, the empowerment; third, the benefit. In the first, there are also ten: 1. the place of emergence. Emanating from the mouth represents the transmission and dissemination of the path of teaching; 2. the radiance, causing him to attain unobstructed eloquence, without fear of the great assembly or the profound principle. The remainder are as distinguished before. Second, in the empowerment from "entered Samantabhadra..." onward, entering the mouth is because the teaching is transmitted by mouth, just as spoken by the Buddha. Empowering Samantabhadra is because this is the fruition of Samantabhadra's practice, and the verified dharmadhātu is revealed through the noumenon. Third, in explaining the benefit from "when that light entered..." onward, only the Tathāgata is excluded, distinguishing master from disciple. > — English (machine translation) (machine translation) - [Previous: 49.5](https://indike.org/pramana/in.bauddha.taisho.1735.49.5) - [Next: 49.7](https://indike.org/pramana/in.bauddha.taisho.1735.49.7) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.1735.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.49.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.49.6](https://indike.org/pramana/in.bauddha.taisho.1735.49.6) · Pramāṇa