大方廣佛華嚴經疏 7.30

7.30

In the verses, the first half of the first verse distinguishes the cause and fruit of a single mark, the next line illustrates the rest by analogy, and the last line clarifies the benefit. What is said initially as "pure" is because it is free from faults and unconditioned. Being "as numerous as dust motes" is because it brings benefit and joy according to suitability. Taking compassion as the cause, one attains the fruit of wondrous marks; taking marks as the cause, one attains the fruit of inexhaustibility. However, the Tathāgata's marks have both pure and mixed aspects; this refers to the pure approach. If taken according to the mixed approach, then any single mark or single pore completely encompasses the Tathāgata's dharmadhātu practices. Every mark is also like this; pure and mixed are unobstructed, cause and effect mutually merge, because they are accomplished completely and not partially. A single mark or single pore of the Buddha is identical with the dharmadhātu, without measure; now this spirit enters the inexhaustible marks from a single door of compassion. This is spoken in terms of the marks of the ten bodies. As for the causes of the thirty-two marks, they only speak of one mark having one cause, as in treatises such as the Mahāprajñāpāramitopadeśa and Yogācārabhūmi, and sūtras such as the Mahāparinirvāṇa and Mahāsaṃnipāta, which will be cited when we reach the Chapter on the Ocean of Marks. In the fifth verse, saying "inexhaustible" at the beginning clarifies that the light is constant. Next, "filling the dharmadhātu" clarifies that the light is all-pervading. "Inconceivable" clarifies that the light is profound, manifesting form where there is no form, and being blue and yellow where it is neither blue nor yellow. Its third line clarifies the function of the light. The remaining nine can be understood.