華嚴經探玄記 15.80

15.80

四釋文者，明佛相海曠周法界，故普賢說也。文中三：初誡聽許說、二略說九十四相、三廣結十蓮花藏塵數。就第二略說中，大相有九十四種，明相所依有十九處。然一一相中皆有四義：一列相名、二顯相體莊嚴、三明相光業用、四辨業用成益；亦有不具者，至文應知。最初明頂上相、最後明足相者，依《觀佛經》有順觀逆觀，從頂漸下明順觀、從足漸上明逆觀，今顯順觀故也。

Fourth, explaining the text: It clarifies that the Buddha's ocean of marks vastly pervades the dharmadhātu, and therefore Samantabhadra speaks of it. Within the text, there are three parts: first, admonishing them to listen and granting permission to speak; second, briefly explaining the ninety-four marks; third, extensively concluding with the dust motes of ten Padmagarbha [worlds]. Concerning the second, the brief explanation, there are ninety-four kinds of major marks, and nineteen loci on which the marks depend are clarified. In each and every mark there are four meanings: first, listing the name of the mark; second, displaying the adornment of the mark's essence; third, clarifying the karmic function of the mark's light; fourth, discerning the benefits accomplished by the karmic function; there are also instances where these are incomplete, which should be recognized upon reaching the text. The reason that the mark upon the crown of the head is explained first and the marks on the feet are explained last is that according to the Guanfo jing there are direct contemplation and reverse contemplation: gradually descending from the crown clarifies direct contemplation, and gradually ascending from the feet clarifies reverse contemplation; here, it is to display direct contemplation.