說無垢稱經疏 2.128

2.128

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.