大方廣佛華嚴經疏 48.6

48.6

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.