大方廣佛華嚴經疏 48.4

48.4

二釋名者，如來十身，標人顯德。言相海者，依人顯相。如來十身，並如前釋。福報奇狀炳著名相，相德深廣故稱為海。故文云「有十蓮華藏微塵數相」，相體廣矣；一一用遍，相用廣矣；一一難思，互相融入，體用深矣。若此之相，唯屬圓教，標以十身故。《觀佛三昧海經》辯相有三類：一略中略說，有三十二相；二略說，八萬四千相；三廣說，有無量相，如《雜華經》中為普賢賢首等說。《雜華》即此經異名。三中，初通權小，示同於人，端正不亂故；次唯大乘菩薩，修八萬四千波羅蜜故；後唯一乘，一乘修無盡行故。又初化、次報、後屬十身。十身之相海，依主釋也。又初凡聖同見、次唯地上、後唯圓機。然通五位，若語其體，初以形色、次即定慧、後以無盡法界。若語其因，後通純雜，如初會說，故一一相果皆周法界；前二相因，如《瑜伽》、《智度》等論、《涅槃》、《大集》等經，廣如章說。

Second, as for explaining the title: "the Tathāgata's ten bodies" indicates the person to reveal their virtues. Stating "the ocean of marks" reveals the marks relying on the person. "The Tathāgata's ten bodies" are both explained as before. The wondrous configurations of the retribution of merit are manifest, and so are called "marks"; the virtues of the marks are deep and vast, and thus termed an "ocean." Hence the text states: "There are marks as numerous as the dust motes (paramāṇu) in ten Padmagarbha [worlds]"—the essence of the marks is vast indeed! Each and every function is all-pervading—the function of the marks is vast indeed! Each and every one is hard to conceive, mutually interpenetrating—essence and function are deep indeed! Marks such as these belong solely to the perfect teaching, as indicated by the ten bodies. The Guanfo sanmei hai jing distinguishes three classes of marks: first, the most concise among the concise explanations, which has thirty-two marks; second, the concise explanation, which has eighty-four thousand marks; third, the extensive explanation, which has immeasurable marks, as explained in the Za hua jing for Samantabhadra, Bhadraśrī, and others. The Za hua [jing] is an alternative title for this sūtra. Among the three, the first applies to the provisional and the Hīnayāna, showing conformity with human beings because they are upright and orderly; the next belongs solely to Mahāyāna bodhisattvas, because they practice the eighty-four thousand pāramitās; the last belongs solely to the Ekayāna, because the Ekayāna practices inexhaustible deeds. Furthermore, the first is the transformation [body], the next is the retribution [body], and the last belongs to the ten bodies. "The ocean of marks of the ten bodies" is a tatpuruṣa compound (relying-on-the-principal compound). Furthermore, the first is seen jointly by ordinary beings and sages; the next is seen only by those on the stages; the last is seen only by those of capacities suited to the perfect [teaching]. Yet it extends through the five stations. If speaking of their essence: the first is form and color; the next is samādhi and wisdom; the last is the inexhaustible dharmadhātu. If speaking of their cause: the last penetrates the pure and the mixed, as explained in the first assembly, and thus each and every mark as a fruit pervades the dharmadhātu; the causes of the former two marks are extensively treated in treatises such as the Yogācārabhūmi and the Da zhidu lun, and in sūtras such as the Mahāparinirvāṇa and the Mahāsaṃnipāta, as explained in the thematic essays.