金光明經文句 3.15

3.15

從「色中上色」下二十三行，是歷相別讚。其文間出，分為六意：初六行半讚七大相海，亦讚髮紺之好；次二行讚兩小相海；次兩句遍讚大相海；次十三行又讚四大相海；次兩句讚一小相海；次兩句讚手足柔軟，復是一大相海。所以然者？大相小相更相間填，共嚴佛身。龍尊巧智如法相解，如法相讚，故大相小相相間而讚爾。夫相好本莊嚴佛身，佛身多種，父母生身、尊特身、法性身，身既不同相好亦異，相體不同相用亦異，相用不同相業亦異。三身異者，如林微尼園舉手攀樹，化右脇生，天地大動，阿夷甚驚，披㲲而相，相相炳明決定成佛，悲不能聲。此是生身佛相也，如《釋論》說。尊特身佛巍巍堂堂，譬如須彌映臨大海，所有大相小相亦巍巍堂堂，不同常身常光常相，此即尊特佛身相也。法性身佛者，非是凡夫二乘下地之所能見，唯應度者亦令得見，此即無身之身無相之相。一切智為頭，第一義諦髻，八萬四千法門髮，大悲眼，中道白毫，無漏鼻，十八空舌，四十不共齒，四弘誓肩，三三昧腰，如來藏腹，權實智手，定慧足，如是等相莊嚴法性身佛也。種相業者，如《釋論》修百福德成於一相，三千二百福德成三十二相，此即生身佛種相義也。若以空慧導諸相業，一一業悉與空相應，諸相應中空相應最為第一，此是尊特身佛種相義也。若以實相慧導成諸業，一一業無非實相法界，此是法性身佛種相義。三身、三種相、三種相業不得縱橫並別。若一異者則不清淨，非微妙寂滅。以不縱橫並別，故是絕言，言歎所不及也。今經正讚尊特身相，上兼法性、下攝生身，處中而明，實讚者之巧（云云）。一一相皆明其用，如足下安平相，一切魔邪無能傾動者，一切有無無能動者，一切邊無能動者。如頂肉髻相，法不禮、人亦不禮、聖亦不禮，分中別有所出（云云）。

From "The supreme color among colors" onwards, twenty-three stanzas are specific praises proceeding through the marks. The text alternates, divided into six points: first, six and a half stanzas praise the ocean of seven major marks, and also praise the beauty of the dark-blue hair; next, two stanzas praise the ocean of two minor marks; next, two lines comprehensively praise the ocean of major marks; next, thirteen stanzas again praise the ocean of four major marks; next, two lines praise the ocean of one minor mark; next, two lines praise the suppleness of hands and feet, which is again an ocean of one major mark. Why is this so? The major marks and minor marks alternate and interweave, jointly adorning the Buddha's body. King Dragon-Lord's skillful wisdom understood the marks according to the Dharma and praised the marks according to the Dharma; therefore the major marks and minor marks are praised in alternation. Now, the marks and signs fundamentally adorn the Buddha's body. The Buddha's bodies are of multiple kinds: the physical body born of parents, the body of supreme distinction, and the dharmatā body. Since the bodies are different, the marks and signs are also different; since the substance of the marks differs, the function of the marks also differs; since the function of the marks differs, the karma of the marks also differs. Regarding the difference of the three bodies: as in the Lumbinī grove, raising his hand to hold the tree, he was born from the transformed right rib, the earth shook greatly, Asita was exceedingly astonished, and uncovering the cotton cloth examined the marks; each mark was brilliantly clear that he would definitively become a buddha, and [Asita] wept without voice. This is the mark of the Buddha's physical body, as expounded in the Da zhidu lun. The Buddha of the body of supreme distinction is towering and magnificent, like Mount Sumeru reflecting over the great ocean; all its major and minor marks are also towering and magnificent, unlike an ordinary body, ordinary light, or ordinary marks—this is the mark of the Buddha's body of supreme distinction. As for the Buddha of the dharmatā body: it cannot be seen by ordinary persons, the two vehicles, or those of lower stages; only those who should be saved are also caused to see it. This is the body without body, the mark without mark: omniscience is the head, the ultimate truth is the uṣṇīṣa, the eighty-four thousand Dharma-gates are the hair, great compassion is the eyes, the Middle Way is the white curl of hair (ūrṇā), outflow-free state is the nose, the eighteen kinds of emptiness are the tongue, the forty unshared attributes are the teeth, the four great vows are the shoulders, the three samādhis are the waist, the Tathāgatagarbha is the abdomen, expedient and real wisdom are the hands, and meditative stabilization and wisdom are the feet; such marks adorn the Buddha of the dharmatā body. As for the karma that plants the marks: as the Da zhidu lun says, cultivating one hundred merits accomplishes one mark, and three thousand two hundred merits accomplish the thirty-two marks—this is the meaning of planting the marks of the physical body Buddha. If one guides all karmas of the marks with wisdom of emptiness, every single karma corresponds with emptiness, and among all correspondences, correspondence with emptiness is foremost—this is the meaning of planting the marks of the body of supreme distinction Buddha. If one guides and accomplishes all karmas with wisdom of the true mark, every single karma is nothing other than the true mark of the dharmadhātu—this is the meaning of planting the marks of the dharmatā body Buddha. The three bodies, the three kinds of marks, and the three kinds of karmas of marks must not be viewed as vertical, horizontal, parallel, or distinct. If they were one or different, they would not be pure, nor subtle and quiescently extinct. Because they are neither vertical, horizontal, parallel, nor distinct, they transcend words, beyond the reach of verbal praise. The present sūtra primarily praises the marks of the body of supreme distinction, which above includes the dharmatā and below subsumes the physical body; by explaining from the middle, it is truly the skill of the one who praises (and so on). Every mark reveals its function: as with the mark of flat, level soles, none among all māras and heretics can shake it, none among all existence and non-existence can shake it, none among all extremes can shake it. As with the mark of the fleshy protuberance on the crown (uṣṇīṣa), dharmas do not bow to it, humans also do not bow to it, and sages also do not bow to it; there are distinct expositions in their specific sections (and so on).