大方廣佛華嚴經隨疏演義鈔 20.45

20.45

疏「涅槃經中有聞讚佛」等者，即三十八經、南經三十五。「諸婆羅門欲與佛捔力。爾時復有一婆羅門，作如是言：『諸仁者！瞿曇沙門成就具足無量功德，是故汝等不應與諍。』大眾答言：『癡人！云何說言沙門瞿曇具大功德？其生七日，母便命終。是何得名福德相耶？』婆羅門言：『罵時不瞋、打時不報，當知即是大福德相。其身具足三十二相、八十種好、無量神通，是故當知是福德相。心無憍慢先意問訊，言語柔軟初無麁獷，年志俱盛心不卒暴，王國多財無所愛戀，捨之出家如棄涕唾，是故我說沙門瞿曇成就具足無量功德。』大眾答言：『善哉仁者！瞿曇沙門實如所說，成就無量神通變化。我不與彼捔試是事。』」釋曰：文甚昭著，今但義引。略不引相好者，前已有故，非功德類。言「然與前義相成」者，第二義慈為相因。此義慈即是相果，果由因致。復相顯因，故云相成。

Regarding the commentary's statement, “In the Nirvāṇa-sūtra, there is hearing praise of the Buddha,” and so forth: This refers to fascicle thirty-eight (fascicle thirty-five of the Southern edition): “The brāhmaṇas wished to contest their strength with the Buddha. At that time, another brāhmaṇa spoke thus: ‘O virtuous ones! The recluse Gautama has accomplished and is fully endowed with immeasurable merit; therefore, you should not dispute with him.’ The multitude replied: ‘Foolish man! Why do you say that the recluse Gautama possesses great merit? Seven days after his birth, his mother passed away. How can this be called a sign of fortune and merit?’ The brāhmaṇa said: ‘Not becoming angry when reviled, not retaliating when struck—know that this is a sign of great fortune and merit. His body is fully endowed with the thirty-two marks, eighty minor marks, and immeasurable supernormal powers; therefore, know that this is a sign of fortune and merit. With a mind free of arrogance, he takes the initiative to greet others; his speech is gentle, never coarse or rough; his years and vitality are both flourishing, yet his mind is not reckless; he possesses no longing for the great wealth of a royal realm, casting it aside to go forth as one discards saliva. Therefore, I say that the recluse Gautama has accomplished and is fully endowed with immeasurable merit.’ The multitude replied: ‘Excellent, O virtuous one! The recluse Gautama is indeed as you have spoken, accomplished in immeasurable supernormal transformations. We will not contest this matter with him.’” Explanation: The text is extremely clear; here it is merely cited for its meaning. The marks and signs are briefly omitted from the citation because they were discussed before and are not of the category of meritorious virtues. As for the statement, “Yet it complements the preceding meaning,” the compassion of the second meaning serves as the cause of the marks. Here, the compassion of this meaning is the fruit of the marks; the fruit is brought about by the cause. Moreover, they reciprocally illuminate the cause; hence it is said to complement.