大方廣佛華嚴經隨疏演義鈔 78.3

78.3

疏「一列名，名從用立」者，謂此名光照一切方等，下辨業用云「一一咸放摩尼寶光」等，明知從用以立光名。下諸文勢皆悉如是，或從用立、或從體得、可以意求。疏「觀佛三昧經云如合拳」者，即第四經，引此成上如拳。拳言尚隱，合拳即覆拳於頂上，有隆起之相也。然此相能滅一切罪、長一切福，故《佛頂尊勝》正明於此。即烏瑟尼沙暫念暫觀，延善住之壽、滅地獄之苦，不受七反畜、生永離人間殘報。疏「即具十楞」等者，亦《觀佛三昧經》第二廣說觀白毫相。彼經先說白毫之因，云「從捨心不慳不見前相不憶財物無所封著而行布施，（下取意引）持戒忍辱六度十力四無所畏諸妙功德生。」次云：「我滅度，後有諸弟子晝夜六時能於一時中、少分少分之中，能須臾間念佛白毫，令心了了無謬亂想，分明止住注意不息。念白毫者，若見相好、若不得見，如是等人除九十六億那由他恒河沙微塵數劫生死之罪。」佛告父王：「如來有無量相好，一一相中有八萬四千諸小相好，如是相好不及白毫少分功德。」釋曰：故應觀察，況依此經如是而觀。

Regarding the Commentary's 'First, listing the names: the names are established based on function': this refers to this name, 'illuminating all directions', and so forth; below, in distinguishing their operative functions, it says, 'Each and every one radiates mani-jewel light,' and so forth, from which we clearly know that the name of the light is established based on function. The manner of all the subsequent passages is entirely like this: some are established based on function, some are derived from the essence, and their meaning can be sought accordingly. Regarding the Commentary's 'The *Guanfo sanmei jing* says it is like a closed fist': this is the fourth fascicle; it cites this to substantiate the earlier phrase 'like a fist'. The word 'fist' is still obscure; a 'closed fist' means a downturned fist upon the crown of the head, having a raised protuberance. Moreover, this characteristic can eradicate all sins and increase all blessings; hence the *Uṣṇīṣavijayā* explicitly clarifies this. That is, by temporarily recollecting and temporarily contemplating the uṣṇīṣa, one prolonged Supratiṣṭhita's lifespan, extinguished the sufferings of the hells, avoided seven rebirths as an animal, and forever departed from the residual retributions in the human realm. Regarding the Commentary's 'possessing ten ridges' and so forth: this is also from the second fascicle of the *Guanfo sanmei jing*, which extensively explains the contemplation of the white curl of hair (ūrṇā). That sūtra first explains the causes of the white curl, saying: 'Arising from a mind of renunciation without stinginess, not seeing prior characteristics, not recollecting wealth, and practicing generosity without attachment—(what follows is cited by summarizing the gist)—it is born from the sublime merits of upholding the precepts, forbearance, the six pāramitās, the ten powers, and the four fearlessnesses.' Next it says: 'After my passing into nirvāṇa, if there are disciples who, during the six periods of the day and night, can in a single period, or even in a small fraction of a fraction thereof, for the briefest moment recollect the Buddha's white curl, causing their minds to be lucid without confused thoughts, distinctly abiding with concentrated attention without ceasing—then those who recollect the white curl, whether they see the marks and characteristics or do not see them, will eradicate the sins of birth and death spanning ninety-six billion nayutas of Ganges sands of dust-mote kalpas.' The Buddha told his royal father: 'The Tathāgata has immeasurable marks and characteristics; in each characteristic there are eighty-four thousand minor marks and characteristics. Yet such marks and characteristics do not equal a fraction of the merit of the white curl.' Explanation: Therefore one should observe and contemplate it; how much more so should one contemplate it in accordance with this sūtra!