說無垢稱經疏 2.128

2.128

贊曰：四句為一頌。此有十九頌半，舊有十八頌。於中分三：初有十一頌半，牒前事以讚揚，舊有十頌半。次有四頌，陳眾益以稱歎，古今相似。後有四頌，敘述別德一一歸誠，舊三頌半。初中有二：初十頌半，牒前事讚揚，舊有九頌。後有一頌，明現影意。初中復二：初三頌，牒現他方，舊有二頌。後七頌半，牒現此方。或總分二：初三頌，牒現他方以讚揚；後八頌半，牒現此方以讚揚。初中復二：初兩頌，讚佛六淨；後一頌，牒現十方。讚六淨中，初一頌半讚六德；後半頌，結申敬禮。此有四淨：一目淨、二意樂淨、三定淨、四彼岸淨。舊經意樂名「心淨」。彼岸淨名「已度」。六根之首目最為先，導引其身無目不可，見事聞理目用居先，於身端嚴目妙為勝，故偏歎目，餘根准知。言目淨者，目有六勝：一淨勝，離障翳故。二修勝，修者長也，若雲間之半月，長入鬢故。三廣勝，廣濶也，與長相稱，能闊大故。四妙端嚴勝，上下相稱、厚薄得所，極婉麗故。五皎勝，皎者明也，明朗可愛，能徹視故。六色勝，青紺色故。喻中有之舊但有三，今者新譯，猶如青紺蓮花之葉，不同其蓮花落結實、臺露名蓮，故目似葉，不似真蓮。諸蓮花中，青蓮花似目，形勢別故。不取餘色之花，花葉團故。青蓮花葉，極大皎潔，鮮淨喻目，修長復闊，婉麗可觀，含翠明皎，故以為喻。紺通眾紺，今取青紺。三十二相中，佛眼大晴青紺之色，仍有似環周圍絞之，故以青紺蓮花為喻。已證第一淨意樂。意樂者，廣大阿世耶信勝解為體，佛意樂淨無雜意樂，純利生故，勝過一切故名第一。此乃所證菩提品類，故與證名，證第一淨。言勝奢摩他等，奢摩他者此翻為止，止住心故，即是定淨。到彼岸者，即是菩提涅槃，佛已圓淨故名為淨；不同二乘分得障在，非第一淨故。

Commentary: Four lines make one verse. Here there are nineteen and a half verses; the older translation had eighteen verses. These are divided into three parts: First, there are eleven and a half verses that recap the preceding events to offer praise; the older translation had ten and a half verses. Next, there are four verses that state the benefit to the assembly to express acclaim; the ancient and modern versions are similar. Finally, there are four verses that recount distinct virtues, turning in devotion to each one; the older translation had three and a half verses.
Within the first part there are two sections: First, ten and a half verses recap the preceding events to offer praise; the older translation had nine verses. Next, one verse explains the intention behind manifesting the reflected shadows.
Within the first section there are again two parts: First, three verses recap the manifestation of other realms; the older translation had two verses. Next, seven and a half verses recap the manifestation of this realm. Alternatively, it can be divided into two main parts: the first three verses recap the manifestation of other realms to offer praise, and the following eight and a half verses recap the manifestation of this realm to offer praise.
Within the first part there are again two: the first two verses praise the Buddha's six purities; the following verse recaps the manifestation of the ten directions.
In praising the six purities, the first verse and a half praise the six virtues; the latter half verse concludes by offering homage. Here there are four purities: first, purity of the eyes; second, purity of aspiration; third, purity of concentration; fourth, purity of reaching the other shore. In the older sūtra, aspiration was called "purity of mind", and purity of the other shore was called "already crossed over".
Of the six sense organs, the eyes are foremost; to guide the body is impossible without eyes. In seeing phenomena and hearing principles the function of the eyes comes first, and in the body's upright majesty the excellence of the eyes is supreme; hence he specifically praises the eyes, and the remaining faculties may be understood accordingly.
Regarding "purity of the eyes", the eyes possess six superior qualities: First, superiority in purity, because they are free from obscuring cataracts. Second, superiority in length (xiu): "xiu" means long, like the crescent moon amid clouds, extending long into the temples. Third, superiority in breadth (guang): "guang" means wide, commensurate with their length, being expansive. Fourth, superiority in wondrous elegance: upper and lower are well-proportioned, thickness is well-balanced, and they are extremely delicate and handsome. Fifth, superiority in brightness (jiao): "jiao" means bright, clear, radiant, lovely, and able to see thoroughly. Sixth, superiority in colour, because they are indigo-blue.
In the simile, the older translation had only three, but now this new translation has "like the petals of a blue-lotus flower". Unlike the lotus whose petals fall to yield fruit, whose calyx is exposed and called a lotus, the eyes resemble the petals, not the lotus itself. Among all lotus flowers, the blue lotus resembles eyes because its shape is distinct; other colored flowers are not taken because their petals are round. The petals of the blue lotus are extremely large, bright, and clean; their fresh purity serves as a simile for the eyes, being long, broad, elegantly handsome to behold, containing dark-blue radiance and bright clarity, and therefore serve as the simile. "Indigo-blue" (gan) generally includes various shades of indigo, but here blue-indigo is chosen. Among the thirty-two marks, the large pupils of the Buddha's eyes are blue-indigo in color, moreover encircled as if by a ring; hence they are compared to the blue-lotus flower.
"Having realized the foremost pure aspiration": "aspiration" takes vast āśaya—faith and firm resolve—as its essence. The Buddha's aspiration is pure, without mixed intentions, purely benefiting sentient beings; since it surpasses all, it is called "foremost". This is the category of bodhi that is realized; hence it is designated with realization, "realizing the foremost purity".
"Supreme śamatha, etc.": śamatha is translated here as calming (zhi), because it calms and settles the mind; this is the purity of concentration.
"Reaching the other shore": this is bodhi and nirvāṇa. The Buddha has completely purified it, so it is called pure; unlike the two vehicles who obtain only a portion while hindrances remain, which is not the foremost purity.