大方廣佛華嚴經疏 48.6

48.6

後正釋文。文有三別：第一誡聽許說、二正陳相狀、三結略顯廣。今初。所以普賢說者，相海普周故，令行普行獲普相故。普賢本是會主，前說已窮，此便說故。或前品末經來未盡，更應別答國土等問故。第二「佛子如來頂上」下正陳相狀，略舉九十七相。文通有五：一依處、二列名、三體嚴、四業用、五結數，或略不具，至文當知。或加成益，業用中攝。然名依體用以立，皆以體用釋名，或單從體用、或雙從二，隨文思之。或名與體用義不相似者，則是文略義含耳。細論一相，各依一處，則為九十七段。經自標次，今以類例相從，依十九處即為十九段，始自於頂終至於足，斯即順觀相海。今初依頂，中三：初約處總標、次「其中」下別列名相、後「佛子」下總結為嚴。今初。寶莊嚴者，通顯體嚴，事寶則云皆摩尼等，為莊嚴故。亦顯智寶，圓淨嚴故。一一相中皆有事理二嚴，隨宜解釋。大人相者，大人之相故。二別列中，三十二相文各唯四：以依處一種已總標故，此處獨有三十二者，理實應多，為顯圓融一即一切，故一頂中便具權教三十二數。若爾，餘何不然？顯頂尊勝，故《善生經》云「一切世間福不及如來一毛功德，一切毛功德不及一好功德，一切好功德不及一相，一切相不及白毫，白毫復不及無見頂相。」故知勝也。此約相好，相對明之。若約人具，有好為勝故。相伏於人，好勝諸天，故餘處說好為微細。第一相中四者：一列名，名從用立；二「一切妙寶」下體嚴；三「一一」下業用；四「是為一」者結數。他皆倣此。二中「以摩尼」下體嚴，即釋光明義。「其光」下業用，釋佛眼義，佛眼無不照故。餘並準思。毫相放光，如〈現相品〉說。雲義，亦如初會。八中，嚴內摩尼名意故，不同如意。十一中，如「是皆從」下辨業用因，亦業用攝。十四用中，云四菩薩行者，《瑜伽．菩薩地》云「一切菩薩略有四行：一波羅蜜行、二菩提分法行、三神通行、四成熟有情行。」十九云具足千輪者，梵本云具千輻輪也。二十一示身智二光，俱顯智慧。二十六中莊嚴云如來淨眼為莊嚴者，此通十眼。「光照」下顯業用，亦通身智二光。淨眼及光，釋前普照。現於嚴具，是上輪義，即法輪故。從二十七至三十一，並略無莊嚴，亦由名中已含有故。三十二，先名；次「最處」下體嚴。此居頂極，特顯別處，故云處中。則知所餘皆繞此相，略不明耳。漸次隆起者，正顯其相。《智論》第五云「如來頂有骨髻如拳。」《觀佛三昧經》云如合拳，即隆起之相也。

Finally, the proper commentary on the text. The text has three divisions: first, admonishing to listen and promising to explain; second, properly setting forth the shapes of the marks; third, concluding the concise to reveal the extensive. Now the first. The reason Samantabhadra speaks is that the ocean of marks pervades everywhere, and it is to cause people to practice universal deeds and obtain the universal marks. Samantabhadra was originally the host of the assembly, and since the previous exposition was exhausted, he proceeds to speak here. Or, because the text at the end of the previous chapter did not exhaust everything, he must further answer separately the questions about the lands and so forth. Second, from "Disciples of the Buddha, on the crown of the Tathāgata's head..." downward, he properly sets forth the shapes of the marks, concisely enumerating ninety-seven marks. The text generally has five parts: first, the location; second, listing the names; third, the adornment of the essence; fourth, the activities and functions; fifth, concluding the number. Some are concise and incomplete, which should be known as the text arrives. Or the conferring of benefits is added, which is subsumed under activities and functions. However, the names are established based on essence and function, and all names are explained through essence and function, either solely from essence, or solely from function, or from both; reflect on this in accordance with the text. Or, where a name does not resemble the meaning of essence and function, it is because the text is concise and the meaning is implied. If discussed in detail, each mark is based on one location, which yields ninety-seven sections. The sūtra itself marks the order; now grouping them by category according to nineteen locations, there are nineteen sections, beginning from the crown of the head and ending at the feet—this is the sequential observation of the ocean of marks. Now the first: based on the crown of the head, which contains three parts: first, generally indicating according to the location; next, from "wherein..." downward, separately listing the names and marks; finally, from "disciples of the Buddha" downward, concluding generally as adornment. Now the first. "Adorned with jewels" generally reveals the adornment of the essence; as for worldly jewels, it says they are all maṇis and so forth, because they constitute the adornment. It also reveals the jewel of wisdom, because it is perfectly pure and adorned. Within each and every mark there are the two adornments of phenomena and noumenon, explained as appropriate. "Marks of a great man" (mahāpuruṣa-lakṣaṇa): because they are the marks of a great man. In the second part, the separate listing, the thirty-two marks each have only four aspects: because the single item of the location has already been generally stated. That there are uniquely thirty-two here: in principle there should actually be more, but in order to reveal the perfect interpenetration of the one being the all, a single crown of the head already possesses the provisional teaching's number of thirty-two. If so, why are the rest not like this? It reveals the supremacy of the crown. Hence the Sujāta-sūtra (Shansheng jing) says: "All the merit of the world does not equal the merit of a single bodily hair of the Tathāgata; the merit of all the bodily hairs does not equal the merit of one minor mark (anuvyañjana); the merit of all the minor marks does not equal one major mark (lakṣaṇa); all the major marks do not equal the white curl of hair (ūrṇā); the white curl of hair does not equal the unseeable crown of the head (uṣṇīṣa)." Thus we know it is supreme. This is explained relatively in terms of marks and minor signs. If considered in terms of being possessed by persons: having minor signs is superior; the marks subdue humans, while the minor signs surpass the devas. Thus in other places the minor signs are said to be subtle. In the first mark, there are four aspects: first, listing the name, the name being established from the function; second, from "all wondrous jewels" downward, the adornment of the essence; third, from "each and every" downward, the activities and functions; fourth, "this is the first," which concludes the count. The others all follow this model. In the second, from "with maṇi" downward is the adornment of the essence, which explains the meaning of "radiance." From "its light" downward is the activity and function, explaining the meaning of "the Buddha's eye," because the Buddha's eye leaves nothing unilluminated. The rest are to be inferred accordingly. The radiating of light from the ūrṇā mark is as explained in the "Chapter on the Manifestation of Marks." The meaning of "cloud" is also as in the first assembly. In the eighth, the maṇi within the adornment is named "intention," and is thus not the same as cintā[maṇi] (wish-fulfilling). In the eleventh, from "all these arise from..." downward, it distinguishes the causes of the activities and functions, which are also subsumed under activities and functions. In the fourteenth's function, it mentions the "four bodhisattva practices." The Bodhisattvabhūmi in the Yogācārabhūmi states: "All bodhisattvas have concisely four practices: first, the practice of the pāramitās; second, the practice of the bodhipakṣa-dharmas; third, the practice of spiritual powers; fourth, the practice of maturing sentient beings." The nineteenth says "fully endowed with a thousand wheels"; the Sanskrit text says "endowed with wheels of a thousand spokes." The twenty-first shows the two lights of body and wisdom, both revealing wisdom. In the twenty-sixth, regarding the adornment, it says that the Tathāgata's pure eyes serve as adornments; this extends to the ten eyes. From "the light shines" downward, it reveals the activities and functions, which also extend to the two lights of body and wisdom. The pure eyes and the light explain the preceding "universal illumination." Manifesting in decorative implements is the meaning of the "wheel" above, which is the Dharma wheel. From the twenty-seventh to the thirty-first, they all concisely lack the adornment, also because it is already contained within the name. In the thirty-second, first is the name; next, from "at the uppermost position" downward, is the adornment of the essence. This resides at the very summit of the crown, specifically revealing a distinct location; hence it says "situated in the middle." Thus one knows that all the rest encircle this mark, though concisely not made explicit. "Gradually rising and prominent": this directly reveals its mark. Fascicle five of the Dazhidu lun says: "On the Tathāgata's crown there is a bone topknot shaped like a fist." The Guanfo sanmei jing says it is like a clasped fist; this is the mark of being raised and prominent.