大方廣佛華嚴經隨疏演義鈔 77.45

77.45

Regarding the Commentary's passage beginning with: 'If speaking of their causes': the fourth part distinguishes the causes. 'Pervading the pure and the mixed' refers to the perfectly fused mutual cause, as already clarified earlier at the section on the water-governing spirits. Regarding the Commentary's statement: 'The mutual causes of the first two are as in the Yogācārabhūmi and elsewhere': pointing to the extensive treatment has its source. The forty-ninth [fascicle] of the Yogācārabhūmi states: 'The provisions of all bodhisattvas all induce the marks and minor signs; for those who commit evil deeds, various deeds are expounded, each inducing them respectively, and so forth. In this way, the thirty-two marks have no difference; one should know that all take pure precepts as their cause. If one violates the precepts, one cannot even attain a lowly human body, much less the Buddha's marks and minor signs. If one says that each deed induces them, as taught in the sūtras, these are specific causes. Among them, there is one practice that induces one mark, as in saying: if sentient beings have something they hope for, and following what they desire one properly gives away precious wealth, one induces cheeks like a lion's. Or one practice induces many marks, as when one is able to give delightful, joy-generating food, drink, ornaments, and so forth, inducing the body's skin to be golden-colored, an aura of one fathom, a single hair growing from each pore, the body's skin being delicate and smooth, and so forth. Or many practices induce one mark, as in saying: making various offerings to one's parents, and providing various rescues and protections for sentient beings in various sufferings and distresses, due to the moving activities of coming and going and so forth, one attains the mark of thousand-spoked wheels under the feet. Furthermore, through four kinds of cultivated activities one induces all the marks: through decisive cultivation, one induces the feet well planted; through thorough cultivation, one induces the thousand-spoked wheels and so forth; through constant cultivation, one induces slender, long fingers and so forth; through guiltless cultivation, one induces the remaining marks, such as golden-colored skin and so forth. Furthermore, the preparatory applications of all buddhas induce differences.' / Explanation: This refers to differences in what is induced by the categories of a single practice. The treatise states: 'Regarding these marks and minor signs, at the stage of lineage there are the seeds; at the stage of practice in resolute faith one cultivates the expedient means; at the stage of pure superior intention it is called attainment; on the remaining higher stages it becomes increasingly pure; at the Buddha stage it is excellently pure and unsurpassed. These very marks, because their underlying nature is able to support them, and because they are extremely wondrous, making them upright and magnificent, are called minor signs.' / Explanation: From 'These very marks, because their underlying nature' and below explains the meaning of minor signs; the meaning of minor signs will only be used in the subsequent chapter, and is cited here merely in passing. Texts such as the Mahāprajñāpāramitopadeśa and the Mahāparinirvāṇa-sūtra have already been cited earlier at the water-governing spirits of the first assembly. As for the Samādhisāgara-buddhānusmṛti-sūtra, following the earlier explanation of the marks of the three grades, it states: 'The Buddha told Ānanda: "In the past, during immeasurable, boundless asaṃkhyeya kalpas, the Tathāgata burned the fuel of afflictions with the fire of wisdom, cultivated signless samādhi, and did not make untimely realization; therefore he attained such marks and minor signs. In each and every mark there are immeasurable transformation buddhas, not to mention many!"' / Explanation: This applies to the causes of the latter two marks.