大方廣佛華嚴經搜玄分齊通智方軌 4.75

4.75

小相者，相形別德也。所以佛自說者，化身之用唯佛方窮故。亦可化身隨物劣令生信，有實德故，佛自說也。此文有二：初總舉形好被益、次「如來足下有千輻」下廣辨隨功攝益。初文有四：一列名；二明用相；三辨眷屬；四舉往因辨用益，影成如來小相德用難盡，此有四文，思之。二廣中有六：初辨形好攝益、二「汝等應當」下教往報恩及識因果、三「諸天子聞是音聲」下興供養行、四「是故諸天子」下教發心悔過、五「說是法時」下辨獲益轉更迴向、六「爾時諸天子」下得益故傳通不絕也。初文有二：初辨相輪光照攝益，此有二可知；二「生天上已」下勸成勝行。勸中有二：初正舉下況勸、二「諸天子盧舍那」下舉勝利以示。初文有三：初正勸、二天子讚美、三重示。重示有二：初總舉德勸；二「如我」下引喻以示，有六喻，中各二文可知，第一法性無我喻、二無有來者喻、三無方住處喻、四離作成善喻、五法無方面喻、六法無諸過喻。第二教往中有四：初舉益以教勸、二「天子其有」下舉損示勸、三「汝昔」下舉恩以示、四「諸天子」下示法以勸也。第三興供養，文有六：一興供具、二往、三不見、四天重示、五重生敬念、六「爾時天妙音」下重敬也。於其內外各有五百煩惱者，十使十惡自相乘即成一百，於內五塵迷生五百，於外五塵迷生五百也。二萬一千等者，可解也。第四教發心中有三：初教發心及悔過，天子得益略有三句；二「時諸天子」下重問有二句；三「爾時天聲」下答。答文有四：初示悔儀有五句；二「譬如明淨」下喻況有三句；三「譬如幻師」下釋伏疑；四「若如是」下結教誨義；第五獲益文有二，初明得益有二句、二「猶未能見」下結答分齊。六「爾時天子」下展轉修行教軌不絕，有四：初以香華等修供養行；二「爾時彼香雲」下，自行熟已復教攝餘人，有四句；三「摩訶薩安住如是」下行益成故復更轉益；四「左手持」下舉喻以況成觀境界也。文中有四：初舉喻廣大，彰法難信，有三句；二「佛告寶手菩薩如是」下法合，成其德用深廣；三「佛告寶手菩薩譬如千億」下廣增喻況；四「佛告寶手菩薩譬如定光」下舉喻分齊，結法深廣。此文難，須思之。且釋迦佛為菩薩時，有一相益於一生益一眾生，其一眾生展轉利益一切眾生，並一生至離垢三昧。如是一切眾生復利一切眾生，如是盡窮後際。下至遍傍化作如意珠，亦利益盡窮後際。菩薩一相既如是用，當知佛相德用不可說。佛一小相德既如是，佛大相海准之可識。文意如此，餘相可知。

As for 'minor marks', they are distinct virtues of the physical marks. The reason why the Buddha speaks of them himself is that the functioning of the transformation body can only be fully comprehended by a buddha. Alternatively, the transformation body accords with sentient beings' inferiority to induce faith, and because it possesses real virtue, the Buddha speaks of it himself. This text has two parts: first, a general presentation of the bodily excellence conferring benefit; next, from 'under the feet of the Tathāgata there are a thousand spokes' onward, a detailed differentiation of gathering and benefiting in accordance with efficacy. The first text has four parts: 1. listing the names; 2. explaining the marks of functioning; 3. distinguishing the retinue; 4. presenting past causes to distinguish functional benefits, by implication establishing that the virtues and functions of the Tathāgata's minor marks are inexhaustible. This has four textual sections; consider them. In the second, detailed part, there are six: 1. distinguishing bodily excellence gathering benefits; 2. from 'You all should' onward, instructing them to go to repay kindness and to recognize cause and effect; 3. from 'The devaputras, having heard this sound' onward, undertaking the practice of making offerings; 4. from 'Therefore, devaputras' onward, instructing them to resolve their minds and repent their faults; 5. from 'While this Dharma was being spoken' onward, distinguishing the attainment of benefit and further dedicating it; 6. from 'At that time, the devaputras' onward, because they attained benefit, the transmission continues without interruption. The first text has two parts: first, distinguishing the wheel-marks' light shining to gather benefits—this has two parts, as can be known; second, from 'after being born in heaven' onward, exhorting the accomplishment of superior practice. Within the exhortation there are two: first, directly adducing the lower to illustrate and exhort; second, from 'Devaputras, Vairocana...' onward, presenting the superior benefit to demonstrate it. The first text has three parts: first, direct exhortation; second, the devaputras' praise; third, repeated demonstration. The repeated demonstration has two parts: first, generally presenting the virtues to exhort; second, from 'like me' onward, drawing upon analogies to demonstrate, with six analogies, each having two textual sections as can be known: 1. the analogy of the non-self nature of dharmas; 2. the analogy of having no one who comes; 3. the analogy of having no spatial dwelling place; 4. the analogy of being free from fabrication yet producing goodness; 5. the analogy of dharmas lacking spatial orientation; 6. the analogy of dharmas lacking all faults. The second section, instructing them to go, has four parts: 1. presenting benefits to instruct and exhort; 2. from 'Devaputras, whoever has' onward, presenting harm to show and exhort; 3. from 'You in the past' onward, presenting kindness to demonstrate; 4. from 'Devaputras' onward, demonstrating the Dharma to exhort. The third section, undertaking offerings, has six parts: 1. preparing offering requisites; 2. going; 3. not seeing; 4. the devas re-demonstrating; 5. giving rise to respectful thoughts anew; 6. from 'At that time, the divine wondrous sound' onward, showing respect anew. As for the five hundred afflictions internally and externally, each of the ten unwholesome actions multiplied by the ten fetters equals one hundred; delusion concerning the internal five sense objects generates five hundred, and delusion concerning the external five sense objects generates five hundred. As for the twenty-one thousand and so forth, it can be understood. In the fourth section, instructing the resolution of the mind, there are three parts: first, instructing the resolution of the mind and repenting of faults, where the devaputras' attainment of benefit has briefly three phrases; second, from 'At that time, the devaputras' onward, repeated questions having two phrases; third, from 'At that time, the heavenly voice' onward, the reply. The reply text has four parts: first, showing the ritual of repentance, with five phrases; second, from 'just as clear and pure' onward, the illustrative analogy, with three phrases; third, from 'just as an illusionist' onward, resolving latent doubts; fourth, from 'if it is like this' onward, concluding the meaning of the instruction. In the fifth section, attaining benefit, the text has two parts: first, explaining the attainment of benefit, with two phrases; second, from 'still unable to see' onward, concluding the scope of the reply. In the sixth section, from 'At that time, the devaputras' onward, the progressive cultivation and the rule of teaching without interruption, there are four parts: first, cultivating the practice of offerings with incense, flowers, and so forth; second, from 'At that time, that incense cloud' onward, having perfected one's own practice, further teaching and gathering others, with four phrases; third, from 'The mahāsattva abides in such' onward, because the benefit of practice is completed, further turning to benefit others; fourth, from 'the left hand holding' onward, presenting an analogy to illustrate the accomplished realm of contemplation. In the text there are four parts: first, presenting the vastness of the analogy to reveal that the Dharma is difficult to believe, with three phrases; second, from 'The Buddha said to Ratnahasta Bodhisattva: Thus...' onward, the Dharma matching, establishing the depth and breadth of its virtuous functioning; third, from 'The Buddha said to Ratnahasta Bodhisattva: Just as a thousand koṭis...' onward, broadly multiplying analogies; fourth, from 'The Buddha said to Ratnahasta Bodhisattva: Just as Dīpaṃkara...' onward, presenting the scope of the analogy, concluding with the depth and breadth of the Dharma. This text is difficult; it must be reflected upon. Furthermore, when Śākyamuni Buddha was a bodhisattva, there was a single mark that benefited a single sentient being in a single lifetime, and that single sentient being progressively benefited all sentient beings, all in a single lifetime reaching the stainless samādhi (vimala-samādhi). In this way, all sentient beings further benefited all sentient beings, thus exhausting the future limit. Down to transforming horizontally everywhere into a wish-fulfilling jewel (cintāmaṇi), it also benefited [beings] exhausting the future limit. Since a bodhisattva's single mark functions like this, one should know that the virtuous functioning of a buddha's marks is ineffable. Since the virtue of a buddha's single minor mark is like this, the ocean of the Buddha's great marks can be understood by analogy. Such is the meaning of the text; the remaining marks can be understood accordingly.