華嚴經探玄記 15.99

15.99

第十九足相，有十三相：初金剛足下相，名菩薩海莊嚴者，用中釋顯，謂光照開菩薩法故、出化菩薩故、光住菩薩海故以為名。《智論》足下安平相，足下一切著地，間無所受，不容一針也。二足趺上相，名明淨雲者，眾寶莊嚴者，體攝眾德。《智論》足趺上真金色，於上毛青瑠璃色，其足嚴好，如雜寶履種種莊嚴也。「放妙」下明用益，釋名可知。三足指間相名覺雲者，用中初示覺相、次照所覺法、次現覺法、次現覺處、後照覺用時。未來未有，若為照？以依九世，如彼現故。《智論》足指網縵，纖長端直，次第𦟛好，指節參差，指爪如淨赤銅。四千輻輪相，名照法界海者，用中初嚴照剎海、次嚴照佛海、後照淨法界海，故以為名。《智論》千輻輞轂三事具足，自然成就不待人工，諸天工師雖毘首羯摩天不能化作。五足相，名示現一切諸佛雲者，用中初發行雲聲教，雲花嚴雲示現世界，故以為名。六足相，名自在光明雲者，示現佛光明，故云自在常放等，顯業用可知。七足下後分者，是足跟相也。「普照」下明用中，初照法界現化身普覆、後一一身出音聲海充滿法界，故以為名。《智論》跟廣平相。八足底相，名深寶原底者，體具寶嚴，用窮深底，如文可知。九中，初一切寶等，名體合舉；後「於念念」下益用俱陳可知。十名普雲藏者，體具普雲光明照藏。十一名平等光雲者，「出生」下明業用中，音聲稱法界，故云平等。次「一一相」下光稱法界，故云平等光也。十二名示現莊嚴雲，初體具德嚴、次用嚴佛剎、次佛雲滿剎、次嚴因法海、後照因果法，同嚴法界，故以為名。十三名諸佛自在普示現雲者，「放不思」下明業用中，先現佛光自在、後顯佛聲自在雲可知。上來總十九處，略明九十四種大相竟。

Nineteenth, the marks of the feet are thirteen marks: First, the mark under the vajra feet, named "adornment of the bodhisattva ocean," is explained and revealed in its function: meaning that because light illuminates and opens the bodhisattva Dharma, because it produces transformed bodhisattvas, and because light abides in the bodhisattva ocean, it is named thus. The Dà zhìdù lùn [says of] the mark of flat and level soles of the feet: under the feet all touches the ground, with no space between them, not admitting even a single needle. Second, the mark on the instep, named "bright and pure cloud," being adorned with all jewels, its essence gathers all virtues. The Dà zhìdù lùn [says]: on the instep it is pure golden color, the hairs upon it are of blue vaiḍūrya color, and the feet are adorned and fine, like various adornments of assorted jeweled shoes. From "emitting wondrous" onward clarifies the function and benefit, and the explanation of the name can be understood. Third, the mark between the toes, named "cloud of awakening," in its function, first demonstrates the mark of awakening; next illuminates the Dharma that is awakened to; next manifests the awakened Dharma; next manifests the place of awakening; and finally illuminates the time of the function of awakening. As the future does not yet exist, how can it be illuminated? Because relying on the nine times, it appears as such. The Dà zhìdù lùn [says]: the toes are webbed, slender, long, upright, and straight, gradually fine and well-proportioned, the joints of the toes are staggered, and the toenails are like pure red copper. Fourth, the mark of the thousand-spoked wheel, named "illuminating the ocean of the dharmadhātu," in its function, first adorns and illuminates the ocean of lands; next adorns and illuminates the ocean of Buddhas; and finally illuminates the pure ocean of the dharmadhātu, hence it is named thus. The Dà zhìdù lùn [says]: the three things—the thousand spokes, the rim, and the hub—are fully complete, naturally accomplished without waiting for human labor; even the craftsmen of the devas, even Viśvakarman Deva, cannot create it. Fifth is the mark of the feet named "cloud manifesting all Buddhas"; in its function, it first sends forth clouds of practice, voices, and teachings, and clouds of floral adornments manifesting worlds, hence it is named thus. Sixth is the mark of the feet named "cloud of sovereign radiance"; because it manifests the Buddha's radiance, it says sovereignly constantly emitting, and so on, revealing the karmic function, as can be understood. Seventh, the lower posterior part of the feet is the mark of the heels. From "universally illuminating" onward, in clarifying the function, first it illuminates the dharmadhātu, manifesting nirmāṇakāyas that universally cover [all]; later, each body emits an ocean of sounds filling the dharmadhātu, hence it is named thus. The Dà zhìdù lùn [has] the mark of broad and flat heels. Eighth, the mark of the soles of the feet, named "deep jeweled source and bottom"; the essence possesses jeweled adornment, and the function exhausts the deep bottom, as can be understood from the text. In the ninth, first, "all jewels" and so on mentions the name and essence together; later, from "in thought after thought" onward, the benefit and function are stated together, as can be understood. Tenth is named "cloud-store of universality"; the essence possesses the illuminating store of the radiance of universal clouds. Eleventh is named "cloud of equal light"; from "bringing forth" onward, in clarifying the karmic function, because the sounds match the dharmadhātu, it says "equal"; next, from "each mark" onward, light matches the dharmadhātu, hence it says "equal light." Twelfth is named "cloud of manifesting adornment"; first the essence possesses virtuous adornment, next the function adorns the Buddha lands, next Buddha clouds fill the lands, next it adorns the ocean of causal Dharma, and finally it illuminates the causal and fruitional Dharma, together adorning the dharmadhātu, hence it is named thus. Thirteenth is named "cloud of the Buddhas' sovereign universal manifestation"; from "emitting the inconceivable" onward, in clarifying the karmic function, first it manifests the sovereignty of the Buddha's light, and later reveals the cloud of sovereignty of the Buddha's voice, as can be understood. Above, in nineteen bodily locations in total, the brief explanation of the ninety-four kinds of major marks is completed.