大方廣佛華嚴經隨疏演義鈔 78.2

78.2

疏「第二佛子」下，疏文有三：初舉數總科、二「或略不具」下料揀、三「細論一相」下大科。於中，先縱成經次、後「今以類例」下大科十九。言「斯即順觀相海」者，《觀佛三昧海經》觀佛相海有二：一總觀，有三十二等；二別觀，一一諸相。就別觀中復有二義：一從頂至足名為順觀、二從足輪至頂名逆觀，故云今是順觀。據普賢言，應言順說，為欲成觀是本意故，名為順觀，即彼第九經〈觀像品〉第九。疏「若爾餘可不然」者，上正圓融，此下通妨。謂有問言：若表圓融，何不諸相皆具三十二耶？答意可知。而文亦三：初正答、二「故善生」下引證、三「此約相好相對」下亦是通難。難云：諸經論說，伏於人故說三十二相。伏諸天故說八十種好，故人中輪王許有三十二相而無八十種好，則好勝矣。故為此通。謂此約相體以對好體，相勝於好；彼約人具，則具好為勝。亦如世人一尺之面不及三寸之鼻，三寸之鼻不及一寸之目，則相相相望以辨勝劣。若有人有三寸之鼻、一寸之目，更無餘相，則不及身總具多相為貴人矣。

Regarding the Commentary's line beginning with 'Second, Sons of the Buddha', the Commentary's text has three parts: first, stating the enumeration to provide a general classification; second, discriminating from 'Or briefly, they are incomplete' onward; third, setting out the major headings from 'Discussing in detail a single characteristic' onward. Within this, it first conditionally accepts and completes the scriptural sequence, and afterwards, from 'Now by analogy' onward, it establishes nineteen major headings. When it says, 'This then is the direct contemplation of the ocean of characteristics,' the *Guanfo sanmei hai jing* has two kinds of contemplation of the Buddha's ocean of characteristics: first, the general contemplation, having the thirty-two and so forth; second, the particular contemplation of each individual characteristic. Within the particular contemplation, there are again two meanings: first, from the uṣṇīṣa to the feet is called direct contemplation; second, from the wheel on the sole of the foot to the uṣṇīṣa is called reverse contemplation. Therefore it says that this is now direct contemplation. According to Samantabhadra's words, one ought to say 'direct exposition'; because the fundamental intention is the desire to accomplish contemplation, it is called 'direct contemplation'—namely, chapter nine, 'Contemplation of the Image', in the ninth fascicle of that sūtra. Regarding the Commentary's statement 'If so, then could the others not be like this?': above, it correctly expounded perfect interpenetration; from here onward, it resolves an objection. That is to say, an objection asks: 'If this expresses perfect interpenetration, why do all the characteristics not possess thirty-two each?' The intention of the answer is understandable. And that text also has three parts: first, the direct answer; second, adducing proof from 'Therefore the Sujāta...' onward; third, resolving a difficulty from 'This is stated by contrasting the characteristics with the secondary marks' onward. The difficulty says: 'Various sūtras and treatises say that the thirty-two characteristics are spoken of in order to subdue humans, while the eighty secondary marks are spoken of in order to subdue the devas. Therefore, wheel-turning kings among humans are allowed to possess the thirty-two characteristics, but not the eighty secondary marks; thus the secondary marks must be superior.' Therefore, it resolves this [as follows]: this [text] contrasts the essence of the characteristics with the essence of the secondary marks, where the characteristics are superior to the secondary marks; whereas that [other text] refers to what persons possess, where possessing the secondary marks is considered superior. It is also like an ordinary person whose one-foot-long face is not as valued as a three-inch nose, and whose three-inch nose is not as valued as a one-inch eye; thus, characteristic is compared against characteristic to distinguish superiority and inferiority. If someone had a three-inch nose and a one-inch eye, but lacked the other features, he would not be as noble a person as one whose body fully possessed many features.