新華嚴經論 3.59

3.59

Eighth, when the Tathāgata in the Universal Light Hall taught the 'Chapter on the Manifestation of the Tathāgata', he emitted light from the ūrṇā between his eyebrows to consecrate the crown of Mañjuśrī's head. This clarifies that following the completion of the fruits of the ten grounds in the Paranirmitavaśavartin Heaven above, and the fulfillment of the stage of equal enlightenment in the third dhyāna, the establishment of the teachings was already accomplished, displaying and setting forth the patterns and paradigms of the original teaching's practices. Once the paradigms were complete, cause and effect were fully prepared; only after the establishment of the teaching was concluded did the manifestation take place. If the Dharma gates had not yet been spoken, how could it be called 'manifestation'? Furthermore, in the 'Chapter on the Wondrous Adornments of the Rulers of the World', the initial attainment of correct enlightenment was the manifestation arising from one's own mind of faith, cultivating the five stages. Once the five stages were accomplished, the Buddha fruit manifested of itself. Later, in the 'Chapter on Manifestation', it clarifies the completion of the fruits of one's own cultivation and realization, wherein manifestation is seen in accord with the Dharma itself. It also clarifies that from the beginning to the end, the stages of sequential gates are established upon the essence of the Buddha-dharmadhātu, and from start to finish manifestation is constantly illuminated, originally of a single limit, with neither before nor after. Emitting light to consecrate the crown of Mañjuśrī's head uses the light of fruition to consecrate the fruition-dharma; because Mañjuśrī is the fundamental wisdom of the Buddha's dharmakāya, the Buddha wished to have the Bodhisattvas Mañjuśrī and Samantabhadra engage in mutual dialogue, to completely synthesize and consummate the essence and function of cause and effect throughout the beginning and end of the five stages. Bodhisattva Mañjuśrī, knowing already, intentionally asked—the sūtra says: 'Who is the eldest son of the Buddha? Whom should I now ask?' Thereupon the Tathāgata emitted light from his mouth to consecrate the mouth of Samantabhadra.