金光明經文句記 3.348

3.348

二、「如釋」下，釋尊特相。巍巍，高也。堂堂，明也。言尊崇奇特者，此別圓機所見身也。常身常光者，即凡夫二乘所見身也。然高明身相，應知兩意：有須現起、有不須現，皆是如來鑑機進不中道之力。於須現者即為現之，如《梵網經》云「方坐蓮華臺」，《華嚴》藏塵相，《維摩》所說身如須彌映于大海，《觀無量壽》相好八萬、身量無邊。此等皆是現起尊特相也。有不須現者，但以力加，令於劣身見無分齊，作巍巍堂堂而解、以不可思議而觀，此如今經讚三十二為尊特法性之身，《法華》以三十二相莊嚴法身，相相皆與虛空等量。此等機緣，悉以業識而見。以中智而觀，劣即無邊、色即智性，故不須現起而稱尊特。若不爾者，龍尊所讚三十二相，疏云「融三正讚尊特」，如何和會？學人於此當善了之。

Second, from "As explained" onwards, explaining the exalted-and-special marks. "Towering": lofty. "Magnificent": bright. The phrase "revered, exalted, singular, and special" refers to the body seen by faculties of the Distinct and Round [teachings]. The ordinary body and ordinary light refer to the body seen by ordinary beings and [followers of] the two vehicles. However, regarding the lofty and bright bodily marks, one should know two meanings: some must be manifested, and some do not need to be manifested; both are the Tathāgata's power of assessing the faculty's progress or non-progress in the Middle Way. For those where it must be manifested, he manifests it for them, as the Brahmajāla Sūtra says, "Sitting squarely upon the lotus pedestal," the Avataṃsaka's marks like world-dust, the Vimalakīrtinirdeśa's description of the body being like Mount Sumeru reflected in the great ocean, and the Contemplation of Immeasurable Life's eighty thousand marks and minor characteristics with an immeasurable body size. These are all the manifested exalted-and-special marks. As for those where it does not need to be manifested, merely through empowerment, he causes them to see the inferior body as limitless, understand it as towering and magnificent, and contemplate it as inconceivable. This is like this sūtra praising the thirty-two [marks] as the exalted-and-special body of Dharma-nature, and the Saddharmapuṇḍarīka taking the thirty-two marks as adorning the Dharma body, each and every mark equal in measure to empty space. Such faculties all see through the karmic consciousness. Contemplating with the wisdom of the Middle, the inferior is identical to the boundless, and physical form is identical to the nature of wisdom; hence it is called "exalted and special" without needing to be manifested. Were it not so, regarding the thirty-two marks praised by King Suvarṇaprabhāsa, which the commentary says "fuse the three and directly praise the exalted and special," how could this be reconciled? Students should thoroughly understand this.