維摩經略疏 1.131

1.131

「相好至飾好」，二釋外用無畏法者，種性色身物所尊重。如迦旃延子所明種三十二相業，小福所致，何足為奇？故非第一。通教約真修相，諦理未極，相非第一。別教以緣修，緣修是智障，故相亦非第一。圓教相好者，法身若顯，相好具足。故《法華》云「深達罪福相，遍照於十方。微妙淨法身，具相三十二。」法身具此妙相，眾生無由能識，為顯此相，故於應身示白毫相表中道理，示紺眼相表無緣悲，餘各有表，故知此相即是法身三十二相。「色像第一」者，法性色也。《大經》云「妙色湛然常安住，不為生老病死遷。」此之妙色於諸色中最為第一，現十界像如如意珠。應色表真，真色第一，應佛身色於所化身色亦第一也。「捨諸世間」二句，傳釋前真相好也，非捨世間嚴飾之具。若捨此者，外道亦能，何足可歎？今言捨者，三藏菩薩捨人天飾好，百劫種相為菩提器。通菩薩捨有所得心世間嚴飾，故《大論》破百劫相。《金剛般若》云「若以色見我，是人行邪道。」別教菩薩捨界內空心飾好，用界外緣修修相好也。圓教菩薩界內外修，皆世飾好悉皆併捨，法身若顯即是真相，故云相好嚴身色像第一，豈同虛妄修因世間飾好？

The passage from "major and minor marks" to "ornamentation" is second, explaining the dharma of fearlessness in external functioning: the physical body of their lineage is revered by all beings. For instance, Kātyāyanīputra explains that the karma that plants the thirty-two marks is brought about by minor merit; how could it be considered extraordinary? Thus it is not foremost. The common teaching cultivates the marks in reference to the real [truth]; since the principle of the truth is not yet ultimate, the marks are not foremost. The separate teaching uses conditional cultivation, and conditional cultivation is an obstacle to wisdom; therefore its marks are also not foremost. As for the marks and signs of the perfect teaching: when the dharmakāya is revealed, the major and minor marks are fully complete. Thus the Lotus Sūtra says: "Deeply penetrating the marks of sin and merit, / Illuminating everywhere throughout the ten directions, / The subtle, wondrous, pure dharmakāya / Is fully endowed with the thirty-two marks." Although the dharmakāya possesses these wondrous marks, sentient beings have no way to recognize them; to reveal these marks, it manifests the white urna mark on the response body to represent the principle of the Middle Way, manifests the deep blue eyes mark to represent non-referential compassion, and the rest each have their representation; hence one knows that these marks are the thirty-two marks of the dharmakāya. "Foremost in physical appearance" refers to the form of the dharma nature. The Mahāparinirvāṇa Sūtra says: "Wondrous form is serene and ever abiding, / Unaltered by birth, old age, sickness, and death." This wondrous form is the most foremost among all forms, manifesting images of the ten realms like a wish-fulfilling jewel. The response form expresses the true; the true form is foremost, and the response buddha's physical form is also foremost among the forms of the bodies being converted. The two clauses "renouncing worldly..." explain by transmission the genuine marks and signs mentioned before; they do not refer to renouncing worldly articles of adornment. If it were renouncing those, non-Buddhists could also do so; how would it be worthy of praise? Now when it says "renouncing": the bodhisattvas of the Tripiṭaka renounce human and heavenly ornaments, planting the marks for a hundred kalpas to become vessels of bodhi. Bodhisattvas of the common [teaching] renounce worldly adornments with a mind of attainment; hence the Dàzhìdù lùn refutes the marks of the hundred kalpas, and the Diamond Prajñā says: "If one sees me by form, this person walks a deviant path." Bodhisattvas of the separate teaching renounce the adornment of the mind of emptiness within the realms, using conditional cultivation outside the realms to cultivate the major and minor marks. Bodhisattvas of the perfect teaching consider both internal and external cultivation to be worldly adornments and renounce them all completely; when the dharmakāya is revealed, that is the genuine mark. Therefore it is said that "major and minor marks adorn their bodies, foremost in physical appearance." How could this be the same as illusory cultivation of causes as worldly adornment?