華嚴經探玄記 15.79

15.79

三宗趣者，正辨佛果無邊相海，即以為宗。別釋此義，略作八門：一釋名者，《智論》第五「問：相義云何？答：易知故名相，如水異火，以相故知。」解云：顯著義明，了義標別，義是相義。二體性者，此三十二相，小乘俱以色形為體。若初教大乘，依《瑜伽》於二十二根中四根為體，一眼根、二舌根、三男根、四身根。若依終教，依《對法論》以定慧為體。又攝相歸本，唯是淨識為體。又會緣歸實，唯是真如為性。若圓教相海，以無盡法界為性。三種類者，依《觀佛三昧經》有三類：一略中略，說有三十二相；二略說，有八萬四千相；三廣說，有無量相，如《雜花經》中為普賢、賢首等說。解云：雜花即花嚴異名。此品中十蓮花藏世界塵數相，名無量也。此三中，初唯小乘、次兼前為三乘、後具前為一乘。又初唯地前見、次唯地上見、後通五位見。又初唯化身相、次唯報身相、後是十身相。四出因者，略明七種：一依《智論》，此三十二相俱以布施為因，彼論中一一約施別別釋出。二依《瑜伽》、《地持》，俱以持戒為因。三有經中用忍辱為因。四《善生經》以大悲為因，彼經云「是三十二相即是大悲之果報。」五《楞伽經》及《如來藏經》，竝如來藏中恒沙功德具三十二相，則以藏性為因。六依《涅槃經》，以十善為因。七依《大集經》第七，三十二相一一各別出因。餘經云云。解云：良以佛果萬德圓融故，或一行通感多相、或萬行俱成一相、或性待了因而唯說行、或行證理成唯約性具。五積成者，《智論》第五云「一一相皆為百福所成。其百福者，或以一轉輪聖王福為一，如是數至百；或以一帝釋福為一；或以一他化天王福為一；或云除補處菩薩，餘一切眾生福為一；或云同感一三千大千世界福為一；或云如大千世界一切眾生皆盲，一人治差；一切人被毒藥，一人治差；一切人應死，一人救脫；一切人破戒破見，一人教淨戒正見，如是等為一福，數至百等。或云福德不可量不可譬喻等為一，乃至百。」解云：彼約小乘及初教等說。若准此相海，無盡福所成。上文云「求空邊際猶可得，佛一毛孔無涯限。」是則若大若小皆滿法界，悉無限量。六修時者，三十二相，若小乘及初教，三僧祇後百劫中修相好別業。若或極遲百劫、或超九劫等，如《智論》第五說也。若終教已去，從初發心修因滿果便現，或是修生、或是修顯。若一乘相海，無量劫修。七建立者，《智論》第五云「問：菩薩相何故三十二不多不少？答：有言以端正不亂故，若少則不端正、若多身相亂。」又《觀佛三昧經》，佛生世間示同人故，說三十二相；為勝諸天故，說八十種好。為諸菩薩說八萬四千相，以菩薩修八萬四千諸度行故。上約三乘等說。若一乘，此十蓮花藏塵數相為普賢等說者，以修普賢無盡行海故。八明業用者，一乘業用如〈小相品〉說，餘乘相用如別說。

Third, regarding the central theme: directly discerning the Buddha fruit's boundless ocean of marks is precisely taken as the central theme. In separately explaining this meaning, it is briefly divided into eight sections: First, explaining the name: The Dà zhìdù lùn, fascicle five, states: "Question: What is the meaning of 'mark' (lakṣaṇa)? Answer: It is called a mark because it is easily known; just as water differs from fire, they are known through marks." Explanation: The meaning of being manifest, clear, and distinctively marked—these are the meanings of "mark." Second, the essential nature: As for these thirty-two marks, the Hīnayāna collectively takes form and shape as their essence. In the initial teaching of the Mahāyāna, relying on the Yogācārabhūmi, four of the twenty-two faculties are taken as the essence: first, the eye faculty; second, the tongue faculty; third, the male faculty; fourth, the body faculty. According to the advanced teaching, relying on the Abhidharmasamuccaya, concentration and wisdom are taken as the essence. Furthermore, gathering marks back to their source, they have only pure consciousness as their essence. Furthermore, integrating conditions back to reality, they have only suchness as their nature. In the ocean of marks of the Perfect Teaching, they take the inexhaustible dharmadhātu as their nature. Third, varieties: According to the Guanfo sanmei jing, there are three classes: first, the briefest of the brief, which speaks of thirty-two marks; second, the brief explanation, which has 84,000 marks; third, the extensive explanation, which has immeasurable marks, as spoken in the Avataṃsaka Sūtra for Samantabhadra, Bhadraśrī, and others. Explanation: "Zahua" is another name for the Avataṃsaka. In this chapter, the marks numbered as the dust motes of ten Padmagarbha worlds are called "immeasurable." Among these three, the first is exclusively for the Hīnayāna; the next combines the former for the three vehicles; the last completely encompasses the former for the One Vehicle. Furthermore, the first is seen only prior to the bhūmis; the next is seen only above the bhūmis; the last is universally seen across the five stages. Furthermore, the first is exclusively marks of the nirmāṇakāya; the next is exclusively marks of the saṃbhogakāya; the last is the marks of the ten bodies. Fourth, setting forth the causes: Seven kinds are briefly clarified: 1. According to the Dà zhìdù lùn, these thirty-two marks all take giving (dāna) as their cause; that treatise separately explains them, one by one, in terms of giving. 2. According to the Yogācārabhūmi and Bodhisattvabhūmi, they all take keeping the precepts as their cause. 3. Some sūtras employ forbearance as the cause. 4. The Upāsakaśīla Sūtra takes great compassion as the cause; that sūtra states, "These thirty-two marks are the fruit and reward of great compassion." 5. The Laṅkāvatāra Sūtra and Tathāgatagarbha Sūtra both state that the sands-of-the-Ganges merits within the tathāgatagarbha are endowed with the thirty-two marks, thus taking the nature of the garbha as the cause. 6. According to the Nirvāṇa Sūtra, they take the ten good deeds as the cause. 7. According to the Mahāsaṃnipāta Sūtra, fascicle seven, the thirty-two marks each have their causes separately set forth. Other sūtras speak variously. Explanation: Truly, because the myriad virtues of the Buddha fruit are perfectly interpenetrating, either a single practice universally induces many marks, or the myriad practices together form a single mark, or the innate nature awaits the revealing cause and thus practice alone is spoken of, or practice realizes principle into completion and thus innate endowment alone is addressed. Fifth, accumulation and formation: The Dà zhìdù lùn, fascicle five, states: "Each and every mark is produced by a hundred merits. As for those hundred merits: either the merit of a wheel-turning sage king is taken as one, and so counted up to a hundred; or the merit of an Indra is taken as one; or the merit of a Paranirmitavaśavartin king of devas is taken as one; or it is said that the merit of all sentient beings other than bodhisattvas bound to one last birth is taken as one; or it is said that the merit of jointly inducing one trichiliocosm is taken as one; or it is said: suppose all sentient beings in a great chiliocosm were blind, and one person cured them; all people were poisoned, and one person cured them; all people were to die, and one person rescued and liberated them; all people broke the precepts and broke views, and one person taught them pure precepts and right view—such as these are taken as one merit, counted up to a hundred, and so forth. Or it is said that merits that are immeasurable, incomparable, and so forth are taken as one, and so forth up to a hundred." Explanation: That is stated in terms of the Hīnayāna and the initial teaching. If evaluated by this ocean of marks, they are formed by inexhaustible merits. The text above states: "Seeking the boundaries of empty space may yet be accomplished, but a single pore of the Buddha has no limit." Therefore, whether great or small, all fill the dharmadhātu, completely without measure. Sixth, the time of cultivation: As for the thirty-two marks, in the Hīnayāna and initial teaching, after the three asaṃkhyeyas, one cultivates the distinct karma of the marks and secondary characteristics over a hundred kalpas. Or it is extremely slow, taking a hundred kalpas, or skipping nine kalpas, and so on, as explained in fascicle five of the Dà zhìdù lùn. From the advanced teaching onward, from the initial generating of the mind, when one cultivates the cause to completion the fruit immediately appears, either as cultivation-produced or cultivation-manifested. In the One Vehicle's ocean of marks, they are cultivated over immeasurable kalpas. Seventh, establishment: The Dà zhìdù lùn, fascicle five, states: "Question: Why are the marks of a bodhisattva thirty-two, neither more nor less? Answer: Some say it is because they are dignified and unconfused; if there were fewer, he would not be dignified; if there were more, the bodily marks would be confused." Furthermore, the Guanfo sanmei jing states that because the Buddha was born into the world and manifested as identical to humans, he spoke of thirty-two marks; to surpass all the devas, he spoke of the eighty secondary characteristics. For the bodhisattvas, he spoke of 84,000 marks, because bodhisattvas cultivate 84,000 pāramitā practices. The above is stated in terms of the three vehicles and so forth. In the One Vehicle, the reason these marks, numbered as the dust motes of ten Padmagarbha [worlds], were spoken for Samantabhadra and others is that they cultivate Samantabhadra's inexhaustible ocean of practice. Eighth, clarifying the karmic function: The karmic function of the One Vehicle is as spoken in the "Chapter on Minor Marks"; the marks and functions of the other vehicles are as separately explained.