華嚴經探玄記 15.81

15.81

初頂有三十二種相。何故此中略明十九處相，多少不同者？釋：此皆無盡，但隨說少多，多少無在。問：既各無在，何故頂相最多？答：以最勝故，故《善生經》云「一切世間所有福德，不及如來一毛功德。如來一切毛功德，不及一好功德。聚合八十種好功德，不及一相功德。一切相功德，不如一白毫相功德。白毫相功德，復不及無見頂相功德」。頂相中，初七正明頂相、後二十五別顯莊嚴。初中名明淨者，勘梵本名毘盧遮那者，具翻名光明遍照莊嚴也。二三十二寶以為莊嚴者，正顯相體具德。釋名中，淨字即是莊嚴義也。三普放等，辨放光業用，此釋明字，則光明義。四遍照等，明業用成益之相，則釋遍照義也。此之一門亦總亦別，以標三十二相故是總，則三十二中是初門故亦別。二中「圓滿」下明相體具德。三「金剛」下顯光業用。起此光明於彼世界故云所起，此釋名佛方便海也。四普照法界者，顯業用成益，證理法界故、照事法界故。三中，初窮事遍理，充果該因，故名充滿法界。雲者，周遍義、潤益義、無本義、無礙義、現相義、降雨義，是雲義。下竝准此。四中，名普照者，有二義：一相中現難思佛剎名普照、二照現法界佛光名普照。五中「摩尼寶王」下明第二相體具德，釋名中瑠璃寶也。三「普照」下辨相光業用，釋名中普照也。歎佛等，略出往因。四「悉放」下正顯成益，釋名中大自在雲義也。六中，初名體合舉；二「放諸光明」下業益齊明，謂以平等普照法界，等以教聲法燈令菩薩功德在佛離垢智寶幢海。七中「伊那」下顯相體具德。伊那羅，此云主，則天主寶等竝可貴義等，具六種義，是故名寶。自在義等，是故稱王。悉是佛果無障礙德，此釋佛光。三「普照」下明業益，釋廣雲義可知。自下有二十五種莊嚴頂相。於中，初「內瑠璃摩尼」下明業用及益，釋成圓滿光明之義可知。二中，先名體同舉；二「無量世界」下顯業用，釋光明雲；三「出生無量」下明成益相，說深大法，釋菩薩行藏。三中放琉璃色等，明第三業用，明身光聲智，釋普照雲也。四中「於一切」下明業益，有開覺、除障，釋覺雲義。五中業用內，長養智身者，釋體中心海王也。長法身者，釋如意法寶，令彼滿足如來相海。六中，初寶花嚴剎；後四行嚴人，或四攝、或四無量等亦得。初相嚴事法界、後行嚴理法界，故名一切莊嚴也。七明佛於三昧念念現佛，令機得見，用此為相。八從佛無障礙意業中所出依正一切化用，故名化海。九於其座內現諸佛像名為解脫，光明演法嚴剎稱雲。十內業用中，正法光雲嚴淨一切者，開覺菩薩，令因種姓增修正行，故名嚴淨，則釋覺佛種姓。餘亦同此。十一過去福智如輪顯現，故以為名。十二頂寶花中盡窮法界，諸佛依正皆於中現，故名普照自在雲。十三中，普照一切等，名入一切也。十四名明淨者，若具亦名遍照莊嚴，體用中具釋此名可知。十五以法輪光明開覺一切，故以為名。十六能現菩薩道場成佛，名一切莊嚴。十七現眾生業報名法界因，但現因必帶果，故亦有報。十八以法輪普被一切世界，名普照莊嚴；令深解法界，故云淨法輪雲也。十九中，標、釋可知。二十巧入眾生等位，照現法界，名淨燈雲。二十一智照無量諸三寶海，名分別法界。令一切眾生等，明分別所為可知。二十二相光凝住遍空法界，普現諸佛菩薩功德，令觀無厭足。二十三中，於眉間出寶光等者，古人將此下三相屬眉間相收，令以次後二相竝是頂相、末後一種復是眉相，此之一相或是交錯、或亦用此莊嚴頂相屬頂收，以光明普照成勝益，故名寶光炎雲也。二十四頂上次第起諸莊嚴，謂嚴現佛身、嚴現佛剎、嚴現菩薩，故名一切法界莊嚴雲。二十五如來頂相悉能等，總結中先麁結前三十二種寶相莊嚴、後細結莊嚴一切法界。《智論》第五，頂有骨髻如捲等，在其頭上。《觀佛三昧經》，如合捲相也。上來三十二門明頂相竟。

First, the crown has thirty-two kinds of marks. Why are nineteen locations of marks briefly explained here, differing in quantity? Explanation: These are all inexhaustible, but are expounded according to less or more; the quantity is of no consequence. Question: Since they are of no consequence in each case, why are the crown marks the most numerous? Answer: Because they are the most supreme. Thus the Sujāta Sūtra says: 'All the merit of all worldly beings does not equal the merit of a single hair of the Tathāgata. All the merits of the Tathāgata's hairs do not equal the merit of a single secondary sign. Gathering the merits of the eighty secondary signs together does not equal the merit of a single major mark. The merits of all the marks do not equal the merit of the white curl mark. The merit of the white curl mark, moreover, does not equal the merit of the mark of the invisible crown.' Among the crown marks, the first seven directly explain the marks of the crown, and the following twenty-five distinctly reveal the adornments. In the first, that which is named 'Clear and Pure': consulting the Sanskrit text, it is called Vairocana, which fully translates as 'Adornment of Light Universally Illuminating'. Second, 'adorned with thirty-two jewels' directly reveals that the essence of the mark possesses virtues. In explaining the name, the word 'pure' is precisely the meaning of 'adornment'. Third, 'universally emitting', etc., analyzes the karmic function of emitting light; this explains the word 'clear', which is the meaning of radiance. Fourth, 'universally illuminating', etc., clarifies the characteristics of the benefit accomplished by the karmic function, which explains the meaning of 'universally illuminating'. This one section is both general and specific: because it designates the thirty-two marks, it is general, yet because it is the first section among the thirty-two, it is also specific. In the second, from 'complete' down clarifies that the essence of the mark possesses virtues. Third, from 'vajra' down reveals the light's karmic function. Arising this light in that world, it is thus called 'that which arises'; this explains the name 'ocean of the Buddha's upāya'. Fourth, 'universally illuminating the dharmadhātu' reveals the benefit accomplished by the karmic function, because it realizes the dharmadhātu of principle and illuminates the dharmadhātu of phenomena. In the third, first it exhausts phenomena and pervades principle, filling the fruition and encompassing the cause; hence it is named 'filling the dharmadhātu'. A 'cloud' has the meanings of pervasiveness, moistening and benefiting, having no root, unhinderedness, manifesting forms, and raining down; these are the meanings of 'cloud'. The following are all parallel to this. In the fourth, that which is named 'universally illuminating' has two meanings: first, manifesting unfathomable Buddha lands within the mark is named 'universally illuminating'; second, illuminating and manifesting the Buddha light of the dharmadhātu is named 'universally illuminating'. In the fifth, from 'mani jewel king' down clarifies the second mark's essence possessing virtues, explaining the lapis lazuli jewel in the name. Third, from 'universally illuminating' down analyzes the mark's light and its karmic function, which is the 'universally illuminating' in the name. 'Praising the Buddha', etc., briefly brings forth past causes. Fourth, from 'all emitting' down directly reveals the accomplishment of benefit, which is the meaning of 'great sovereignty cloud' in the name. In the sixth, first the name and essence are presented together; second, from 'emitting various lights' down, the function and benefit are clarified together, meaning that by equally and universally illuminating the dharmadhātu, equally using the sound of teaching and the lamp of Dharma, it causes the bodhisattvas' merit to reside in the Buddha's ocean of undefiled wisdom jeweled banners. In the seventh, from 'ina' down reveals that the essence of the mark possesses virtues. Inara is translated here as 'master'—thus the treasure of the lord of devas and so forth are all of noble meaning, possessing six kinds of meanings; therefore it is named 'jewel'. It has the meaning of sovereignty, etc., and is therefore called 'king'. All are the Buddha fruition's unhindered virtues; this explains the Buddha light. Third, from 'universally illuminating' down clarifies the function and benefit, explaining the meaning of 'vast cloud', which can be understood. Below this are twenty-five kinds of adorned crown marks. Therein, first, from 'internal lapis lazuli maṇi' down clarifies the karmic function and benefit, explaining the accomplishment of the meaning of 'complete light', which can be understood. In the second, first the name and essence are presented together; second, from 'immeasurable worlds' down reveals the karmic function, explaining 'light cloud'; third, from 'giving birth to immeasurable' down clarifies the characteristics of accomplishing benefit, expounding the profound, great Dharma, explaining 'bodhisattva practice treasury'. In the third, 'emitting the color of lapis lazuli', etc., clarifies the third karmic function, clarifying body, light, sound, and wisdom, explaining 'universally illuminating cloud'. In the fourth, from 'in all' down clarifies the function and benefit: there are awakening and dispelling obstacles, explaining the meaning of 'cloud of awakening'. In the fifth, within the karmic function, 'nourishing the body of wisdom' explains the 'king of the ocean of the mind' in the essence. 'Nourishing the dharmakāya' explains the 'wish-fulfilling Dharma jewel', causing them to fulfill the Tathāgata's ocean of marks. In the sixth, first jeweled flowers adorn the lands; later four practices adorn persons, or the four means of embracing, or the four immeasurables, etc., may also be understood. The initial marks adorn the dharmadhātu of phenomena, and the subsequent practices adorn the dharmadhātu of principle; hence it is named 'all adornments'. The seventh clarifies that the Buddha, within samādhi, manifests Buddhas thought after thought, causing those with capacity to be able to see them; this is taken as the mark. The eighth: all transformative functions of the environment and sentient beings that emerge from the Buddha's unhindered mental karma are therefore named 'transformation ocean'. The ninth: manifesting the images of various Buddhas within their seats is named 'liberation'; light proclaiming the Dharma and adorning the lands is called 'cloud'. In the tenth, within the karmic function, 'the light clouds of the true Dharma adorn and purify all' awakens bodhisattvas, causing their causal spiritual disposition to increase and cultivate correct practice; hence it is named 'adorn and purify', which then explains 'awakening the Buddha gotra'. The rest are also like this. The eleventh: past merit and wisdom appear like a wheel, and hence it is taken as the name. The twelfth: within the crown's jeweled flower, the dharmadhātu is exhausted, and all Buddhas' environments and beings manifest within it; hence it is named 'universally illuminating sovereign cloud'. In the thirteenth, 'universally illuminating all', etc., is named 'entering all'. The fourteenth is named 'Clear and Pure': if spoken in full, it is also named 'universally illuminating adornment'; fully explaining this name in terms of essence and function can be understood. The fifteenth: by the light of the dharmacakra it awakens all, and hence it is taken as the name. The sixteenth: being able to manifest the bodhisattva bodhimaṇḍa and attaining buddhahood is named 'all adornments'. The seventeenth: manifesting sentient beings' karmic retribution is named 'cause of the dharmadhātu'; but manifesting causes must entail fruition, hence it also includes retribution. The eighteenth: universally covering all worlds with the dharmacakra is named 'universally illuminating adornment'; causing profound understanding of the dharmadhātu, it is therefore said 'pure dharmacakra cloud'. In the nineteenth, the designation and explanation can be understood. The twentieth: skillfully entering the equal stages of sentient beings and illuminating and manifesting the dharmadhātu is named 'pure lamp cloud'. The twenty-first: wisdom illuminating the immeasurable oceans of the Triratna is named 'differentiating the dharmadhātu'. 'Causing all sentient beings', etc., clarifies the purpose of differentiation, which can be understood. The twenty-second: the light of the mark condenses and abides, pervading the empty dharmadhātu, universally manifesting the merit of all Buddhas and bodhisattvas, causing one to gaze without satiation. In the twenty-third, that which states 'emitting jeweled light from between the eyebrows', etc.: ancient masters included the subsequent three marks under the mark of the space between the eyebrows; now, since the following two marks are both crown marks, and the very last one is again a brow mark, this single mark is perhaps an intercalation, or this adornment of the crown mark is also used as belonging to the crown; because the light universally illuminates and accomplishes supreme benefit, it is named 'jeweled light flame cloud'. The twenty-fourth: upon the crown, various adornments arise in sequence, meaning adorning and manifesting the Buddha's body, adorning and manifesting the Buddha's land, and adorning and manifesting bodhisattvas; hence it is named 'all dharmadhātu adornment cloud'. The twenty-fifth, 'the Tathāgata's crown mark is completely able to', etc.: in the general conclusion, it first roughly concludes the previous thirty-two kinds of jeweled mark adornments, and later subtly concludes the adornment of the entire dharmadhātu. Fascicle five of the Dà zhìdù lùn states that the crown has a fleshy protuberance coiled like a spiral shell on the head. The Guanfo sanmei jing says it has the appearance of a joined coil. The above thirty-two sections clarifying the crown mark are concluded.