大方廣佛華嚴經疏 48.26

48.26

Next, explaining the text, which has two parts: first brief, then extensive. Within the brief there are two: first, identifying the secondary marks of the fruition; second, from 'Sons of the Buddha, I for...' onward, adducing the cause to reveal [them] by comparison. Now the first. That the Buddha spoke it himself has two reasons: First, the causes of the asaṃkhyeya [eons] have concluded, and this chapter reaches the culmination of fruition; hence both are spoken by the Buddha. Second, the function of the secondary marks is inferior to the major marks, yet its function is inconceivable; fearing that beings would not believe it, the Buddha spoke it himself. That he addressed Ratnahasta also has two meanings: First, to speak of the secondary marks of the hands, as he is the master of this portal; second, to cause beings to treasure and value it, giving rise to the hand of faith. That there are secondary marks is a general presentation, identical to the name of the secondary mark under the foot that comes later. Because its virtue and function are complete, it is called 'perfect.' Being sovereign in gathering and benefiting, it is the most supreme, called 'King.' The light named 'blazing' is like the sun possessing virtue, and thereby can also gather all retinues. 'Millions' and so forth reveal their great number; mentioning 'seven' again is because it purifies the seven branches, cultivates the seven limbs of awakening, and illuminates the seven stages. Second, adducing the cause to reveal [them] by comparison is for the sake of revealing superiority. This has several tiers: First, because the virtue of the major marks is profound and vast such that words cannot fully encompass it, they are set aside and the secondary marks are spoken of. Second, the virtues of the secondary marks are also numerous; since thirty-two major marks have eighty secondary marks, the major and secondary marks of ten Lotus-Store worlds are all the more numerous, so just one is mentioned for now. Third, within the one, setting aside the superior and speaking only of the inferior, he thus clarifies the soles of the feet. Fourth, a single secondary mark on the soles of the feet again has multiple lights, yet he speaks of only one light. Fifth, even a single light at the stage of fruition cannot be expressed in words; hence he relies on the cause to reveal it, and the light of the cause accomplishes benefit. Even more so the sudden and perfect [fruition]; how much more so a single light of fruition! Such being the case in progression, how much more so for all the major marks, and how much more so for a general exposition of all the Tathāgata's virtues! The ocean of fruition transcending words also has this meaning. In the text there are two parts: First, the scope illuminated by the light. That is, light is emitted from the aforementioned perfect secondary mark, so the place of emission is not separately marked; however, it is not the aforementioned light, because the secondary mark possesses many lights. Second, from 'in those worlds' onward, the benefits accomplished by the light. In this there are two: first, causing them to leave suffering, which is the benefit of purifying past good roots; second, from 'after their lives end' onward, transforming retribution and being born in heaven, which is the benefit of getting to hear the Dharma. In that, first, it indicates the past cause: that is, in the past having drawn near to good spiritual friends, they inevitably heard the universal Dharma and formed adamantine seeds. 'The mind was not heedless' reveals that they previously cultivated practice and planted all good roots, which encompasses seeing, hearing, and so forth. Next, from 'Vairocana' onward, it reveals their present conditions. Finally, from 'in that' onward, it concludes the causes and attributes them to the fruition. Because the text proceeds concisely, it concludes by attributing it to being born in heaven; in actual truth, the cessation of suffering and purification of the eyes and so forth all arise from these causes and conditions. From this we know that although the Buddha's light illuminates equally, without planting good causes one does not obtain such superior benefits. Why does a single light suddenly accomplish such benefits? Because it is manifested by inexhaustible merit and virtues, and flows forth purely and exhaustively from the dharmadhātu. It is not like the eighty secondary marks of the provisional teachings, which merely adorn the physical form and generate faith. Here the causes for falling into hell are concisely omitted, which refers to cases where, although one cultivated the vehicle, one's practice of the precepts was lax.