大方廣佛華嚴經隨疏演義鈔 88.11

88.11

「第十釋女瞿波寄法雲地」者，謂大法智雲含眾德水，蔽如空麁重，充滿法身故。疏「悲智逆順權實寂用無礙雙行之行」者，此中疏有四種無礙，亦名四種雙行。其十句中，句句皆是雙行。約雙行事，有十差別，其中雙行但有四別耳。如第一句云「云何於生死中而不為生死過患所染」者，即悲智無礙，謂於生死中即有大悲故，不為生死過患所染即具大智故。二了法自性而不住聲聞辟支佛地，即寂用雙行。三即實而權雙行。四即權而實雙行。五即逆順雙行。六即寂用雙行。七八皆即實而權。九十皆權實雙行，九約化生、十約供佛。十一真俗雙行，各有別相。疏「然前長行但名帝網」等者，此即顯帝網之義也。疏「先具相」者，經有三十二相，前文指此廣明，以文具故。今當略說，準《瑜伽》四十九及《大般若》第三百八十一說，然彼經次與今不同，今依彼經次第列名，以今經文注之於下。經云「佛言：『善現！云何如來三十二相？善現！一、世尊足下有平滿相，妙善安住猶如奩底，地雖高下隨足所蹈，皆悉坦然無不等觸（今經當第三相）。二、世尊足下有千輻輪紋，網轂眾相無不圓滿（四）。三、世尊手足皆悉柔軟，如覩羅綿，勝過一切（八）。四、世尊手足二指中間，猶如鵝王咸有網鞔，金色交絡，文同綺畫（六）。五、世尊手足所有諸指，圓滿纖長甚可愛樂（義當第二）。六、世尊足跟廣長圓滿，與趺相稱，勝餘有情（七）。七、世尊足趺修高充滿，柔軟妙好，與跟相稱（五）。八、世尊雙腨漸次纖圓，如伊泥耶仙鹿王腨（九）。九、世尊雙臂修直𦟛圓，如象王鼻，平立摩膝（十四）。十、世尊陰藏相，勢峯藏密，其猶龍馬亦如象王（十一）。十一、世尊毛孔各一毛生，柔潤紺青，右旋宛轉（二十九）。十二、世尊髮毛端皆上靡右旋宛轉，柔潤紺青，嚴金色身，甚可愛樂（三十）。十三、世尊身皮細薄潤滑，塵垢水等皆所不住（二十七）。十四、世尊身皮皆真金色，光潔晃曜，如妙金臺眾寶莊嚴，人所樂見（二十八）。十五、世尊兩足、二手掌中、頸及兩肩，七處充滿（十）。十六、世尊肩項圓滿殊妙（十三）。十七、世尊膊腋皆悉充滿（十五）。十八、世尊容儀洪滿端直（三十一）。十九、世尊身相修廣端嚴（義當第一）。二十、世尊體相縱廣量等，周匝圓滿，如尼瞿陀樹（三十二）。二十一、世尊頷臆并身上半，威容廣大，如師子王（十二）。二十二、世尊常光面各一尋（欠此一相，含在第二樂見之中）。二十三、世尊齒相四十齊平，淨密根深，白逾珂雪（十八）。二十四、世尊四牙鮮白鋒利（二十）。二十五、世尊常得味中上味，喉脈直故，能引身中諸支節脈，所有上味風熱痰疾不能為雜。由彼不雜，脈離沈浮延縮損壞壅曲等過，能正吞咽津液通流故，身心適悅常得上味（義似頸文三道即當十六）。二十六、世尊舌相薄淨廣長，能覆面輪，上至髮際（二十一）。二十七、世尊梵音詞韻和雅，隨眾多少無不等聞，其聲洪震猶如天鼓，發言婉約如頻伽音（二十二）。二十八、世尊眼睫猶若牛王，紺青齊整不相雜亂（二十四）。二十九、世尊眼睛紺青鮮白，紅環間飾，晈潔分明（二十三）。三十、世尊面輪其猶滿月，眉相皎淨如天帝弓（義是頰如師子，則當第十七）。三十一、世尊眉間白毫相，右旋柔軟如兜羅綿，鮮白光淨如珂雪等（二十五）。三十二、世尊頂上烏瑟膩沙，高顯周圓，猶如天蓋（二十六）。善現！是名三十二大士相。』」釋曰：上依彼次具引。今經望之，闕於圓光一尋，含在人所樂見之中。若依《瑜伽》，開四十齒與牙齒鮮白有異，則具三十二。今更依今經次列之，注《大般若》次第於下。一、端正殊特（十九）。二、人所樂見（含於第五甚可愛樂及第二十二圓光一尋）。三、足下平滿（一）。四、輪相具備（二）。五、足趺隆起（七）。六、手足指間皆有網鞔（四）。七、足跟齊整（六）。八、手足柔軟（三）。九、伊尼耶鹿王腨（八）。十、七處圓滿（十五）。十一、陰藏隱密（十）。十二、其身上分如師子王（二十一）。十三、兩肩平滿（十六）。十四、雙臂𦟛長（九）。十五、身相端真（十七）。十六、頸文三道（義當二十五）。十七、頰如師子（義當三十）。十八、具四十齒（二十三）。十九、四牙悉皆齊密（《大般若》合上二，則亦當二十三，今皆《瑜伽》開也）。二十、四牙鮮白（二十四）。二十一、其舌長廣（二十六）。二十二、出梵音聲（二十七）。二十三、眼目紺青（二十九）。二十四、睫如牛王（二十八）。二十五、眉間毫相（二十一）。二十六、頂上肉髻（三十二）。二十七、皮膚細軟（十三）。二十八、如真金色（十四）。二十九、身毛上靡（十二）。三十、髮帝青色（當第十一）。三十一、其身洪滿（十八）。三十二、如尼俱陀樹（二十）。釋曰：上略會二經。若依《瑜伽》及《涅槃》說，相因各異。又小不同，具如初會。疏「三寶女求歸」者，女人謂嫁曰歸，故《周易》中有歸妹卦。

"The tenth, the Śākya girl Gopā, is assigned to the Stage of the Dharma Cloud": because the great dharma-wisdom cloud holds the waters of all virtues, conceals rough heaviness as if empty space, and fills the dharmakāya. Commentary: "The practice wherein compassion and wisdom, counter and accordant, expedient and real, quiescence and function proceed together without hindrance": here the commentary has four kinds of unhinderedness, which are also named four kinds of proceeding together. Among its ten phrases, every single phrase is a proceeding together. In terms of the phenomena of proceeding together, there are ten distinctions, but within them the proceeding together has only four distinctions. As the first phrase says: "How, being within saṃsāra, is one not defiled by the faults and afflictions of saṃsāra?"—this is the unhinderedness of compassion and wisdom; for being within saṃsāra constitutes great compassion, and not being defiled by the faults and afflictions of saṃsāra constitutes possessing great wisdom. The second, comprehending the self-nature of dharmas yet not abiding in the stage of śrāvakas and pratyekabuddhas, is the concurrent practice of quiescence and function. The third is the concurrent practice of the expedient as the real. The fourth is the concurrent practice of the real as the expedient. The fifth is the concurrent practice of the counter and accordant. The sixth is the concurrent practice of quiescence and function. The seventh and eighth are both the expedient as the real. The ninth and tenth are both the concurrent practice of the expedient and the real, the ninth in terms of transforming sentient beings, the tenth in terms of making offerings to buddhas. The eleventh is the concurrent practice of the ultimate and conventional; each has distinct characteristics. Commentary: "However, the preceding prose text is only called the Net of Indra..." and so forth: this reveals the meaning of Indra's Net. Commentary: "First, the complete marks": the sūtra has the thirty-two marks; the earlier text pointed to this for a full explanation because the text here is complete. Now I shall explain them briefly, following the explanations in the forty-ninth fascicle of the Yogācārabhūmi and the three hundred and eighty-first fascicle of the Mahāprajñāpāramitā. However, that sūtra's order differs from the present one. Now, listing their names in accordance with that sūtra's order, I annotate them below with the text of the present sūtra. The sūtra says: "The Buddha said: 'Subhūti! What are the Tathāgata's thirty-two marks? Subhūti! 1. The World-Honoured One has the mark of level and full soles of the feet, wonderfully and well planted like the base of a casket; though the ground may be high or low, wherever his feet tread, it is completely even, touching without unevenness (in the present sūtra this corresponds to the third mark). 2. The World-Honoured One has on the soles of his feet the pattern of thousand-spoked wheels, with rims, hubs, and all marks fully complete (the fourth). 3. The World-Honoured One's hands and feet are all soft and supple, like tūla cotton, surpassing all others (the eighth). 4. Between the digits of the World-Honoured One's hands and feet, like a king of swans, there is a web throughout, intertwined with golden colour, patterned like brocade (the sixth). 5. All the digits of the World-Honoured One's hands and feet are round, full, slender, and long, extremely delightful (in sense corresponding to the second). 6. The World-Honoured One's heels are broad, long, and full, well-proportioned to the insteps, surpassing other sentient beings (the seventh). 7. The World-Honoured One's insteps are high, arched, and full, soft, supple, and wonderful, well-proportioned to the heels (the fifth). 8. The World-Honoured One's calves gradually taper to a rounded shape, like the calves of the aiṇeya king of deer (the ninth). 9. The World-Honoured One's arms are long, straight, plump, and round, like the trunk of an elephant king, touching his knees when standing straight (the fourteenth). 10. The World-Honoured One has the mark of a concealed organ, its peak tightly retracted and secret, like that of a dragon-horse or an elephant king (the eleventh). 11. The World-Honoured One has a single hair growing from each pore, soft, glossy, deep blue, curling to the right (the twenty-ninth). 12. The tips of the World-Honoured One's hairs all slant upward, curling to the right, soft, glossy, deep blue, adorning his golden body, extremely delightful (the thirtieth). 13. The skin of the World-Honoured One's body is fine, thin, moist, and smooth, so that dust, dirt, water, and the like never cling to it (the twenty-seventh). 14. The skin of the World-Honoured One's body is entirely of pure golden hue, radiant and brightly shining, like an exquisite golden dais adorned with various gems, delightful for people to see (the twenty-eighth). 15. The World-Honoured One has seven places full and rounded: his two feet, the palms of his two hands, his neck, and his two shoulders (the tenth). 16. The World-Honoured One's shoulders and neck are full and remarkably wonderful (the thirteenth). 17. The World-Honoured One's upper arms and armpits are completely filled out (the fifteenth). 18. The World-Honoured One's posture and bearing are vast, full, upright, and straight (the thirty-first). 19. The marks of the World-Honoured One's body are long, broad, upright, and majestic (in sense corresponding to the first). 20. The proportions of the World-Honoured One's physique are equal in height and width, rounded on all sides, like a nyagrodha tree (the thirty-second). 21. The World-Honoured One's jaw, chest, and upper half of the body have an expansive and majestic presence, like a lion king (the twelfth). 22. The World-Honoured One has an aura constantly extending one fathom on every side (this one mark is lacking; it is subsumed under the second, being delightful to see). 23. The World-Honoured One's teeth are forty in number, even, pure, closely set, deeply rooted, and whiter than conch and snow (the eighteenth). 24. The World-Honoured One's four canine teeth are bright white and sharp (the twentieth). 25. The World-Honoured One constantly obtains the supreme among tastes: because the vessels of his throat are straight, they can draw forth through all the vessels of his limbs and joints, and whatever supreme taste there is cannot be adulterated by disorders of wind, bile, or phlegm; because it is unadulterated, the vessels are free from faults such as sinking, floating, stretching, shrinking, damage, obstruction, and crookedness, enabling proper swallowing and the unimpeded flow of fluids, so that his body and mind are filled with joy, constantly obtaining the supreme taste (in sense resembling the three lines on the neck, which corresponds to the sixteenth). 26. The mark of the World-Honoured One's tongue is thin, pure, broad, and long, able to cover the disk of his face and reach up to his hairline (the twenty-first). 27. The World-Honoured One's brahma-voice has a harmonic and refined tone; whether the assembly is large or small, all hear it equally; its sound reverberates like a celestial drum, and its speech is melodious like the call of a kalaviṅka (the twenty-second). 28. The World-Honoured One's eyelashes are like those of a king of cattle, deep blue, even, and untangled (the twenty-fourth). 29. The World-Honoured One's eyes are deep blue and bright white, bordered with red rings, pure, bright, and distinct (the twenty-third). 30. The World-Honoured One's face is like a full moon, and his eyebrows are bright and clear like the bow of the Lord of Heaven (in sense this is cheeks like a lion, which corresponds to the seventeenth). 31. The World-Honoured One has the mark of the white curl between his eyebrows, curling to the right, soft like tūla cotton, bright white and radiant like conch or snow (the twenty-fifth). 32. The uṣṇīṣa upon the World-Honoured One's crown is elevated, prominent, and completely rounded, like a heavenly canopy (the twenty-sixth). Subhūti! These are called the thirty-two marks of a great person.'" Explanation: Above, the text is cited in full according to that sūtra's order. Compared with it, the present sūtra lacks the one-fathom halo, which is subsumed under being delightful for people to see. If one follows the Yogācārabhūmi, dividing the forty teeth and the bright white canine teeth into separate marks, then the thirty-two are complete. Now, listing them further according to the order of the present sūtra, I annotate the order in the Mahāprajñāpāramitā below: 1. Upright, proper, and extraordinary (19). 2. Delightful for people to see (subsuming the fifth, extremely delightful, and the twenty-second, the one-fathom halo). 3. Soles of the feet level and full (1). 4. Wheel marks fully complete (2). 5. Insteps high and arched (7). 6. Webs between digits of hands and feet (4). 7. Heels even and regular (6). 8. Hands and feet soft and supple (3). 9. Calves like the aiṇeya deer king (8). 10. Seven places full and rounded (15). 11. Concealed organ hidden and retracted (10). 12. Upper body like a lion king (21). 13. Two shoulders level and full (16). 14. Arms plump and long (9). 15. Bodily marks upright and true (17). 16. Three lines on the neck (in sense corresponding to 25). 17. Cheeks like a lion (in sense corresponding to 30). 18. Possessing forty teeth (23). 19. Four canine teeth all even and close (the Mahāprajñāpāramitā combines the above two, which would also correspond to 23; here they are divided following the Yogācārabhūmi). 20. Four canine teeth bright white (24). 21. Tongue long and broad (26). 22. Producing a brahma-voice (27). 23. Eyes deep blue (29). 24. Eyelashes like a king of cattle (28). 25. The curl between the eyebrows (21). 26. Fleshly uṣṇīṣa on the crown (32). 27. Skin fine and soft (13). 28. Golden-hued like pure gold (14). 29. Body hair slanting upward (12). 30. Hair indranīla-coloured (corresponding to 11). 31. Body expansive and full (18). 32. Like a nyagrodha tree (20). Explanation: Above is a brief harmonisation of the two sūtras. If one follows the accounts in the Yogācārabhūmi and the Mahāparinirvāṇa-sūtra, the causes of the marks are distinct in each, and there are further minor differences, all fully explained as in the first assembly. Commentary: "The maiden of the Three Jewels seeks to return": when a woman marries, it is called "returning" (gui); hence in the Zhouyi there is the hexagram Guimei ("The Marrying Maiden").