大方廣佛華嚴經疏 48.4

48.4

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.