大方廣佛華嚴經疏 49.6

49.6

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.