止觀輔行傳弘決 7.44

7.44

次攝三十二相者，應具明四教相好不同。初三藏中，引《婆沙》云「阿毘曇相品」者，《十住婆沙》引小乘中相體業果，以為初心菩薩立觀法故，具如第二卷記。從「還用至終不出施戒慧」者，取六中三以攝相因。施戒生人天，以慧導諸行，略舉此三攝相亦足。次通教中云「不同上」者，即空心修，豈三祇後方百劫耶？故知通教相體業果並與藏異，故引《般若》相即非相，及引十住空為相體。既異三藏、不同相海，故知屬通。故《大論》十三，初以一施生三十七品，次以一施而為相因，復云一一度各為相因。此並屬於通教意也。「復次前兩道品」下，欲明別圓，更重比決有本無本、如銅如鏡以分前後。次從「無量壽觀」下，正明別圓法身現相。「薩遮華嚴」等者，《薩遮尼乾經》中，此尼乾子為嚴熾王說，無過人者唯有瞿曇，因此廣說如來相好種性化物。《華嚴》廣列八十四名，於一一名皆云相好雲等。初云「如來有大相好名莊嚴雲等，有十蓮華藏海微塵數佛大人相好。」又〈小相光明功德品〉明十種菩薩從兜率下，放大光明名幢王普照，照十世界微塵數佛剎，令彼十種眾生六根清淨。如是相好，豈與丈六三十二空慧等同耶？故知前二但是教門權說之耳。

Next, regarding subsuming the thirty-two marks: one should fully explain the differences in the marks and characteristics according to the four teachings. First, within the Tripiṭaka [teaching], where it quotes the *Vibhāṣā* saying "the Marks Chapter of the Abhidharma," this refers to the *Daśabhūmika-vibhāṣā* citing the marks' substance, karmic causes, and results in the Hīnayāna in order to establish methods of contemplation for beginner bodhisattvas, as fully described in the notes to the second fascicle. From "still using [the former] up to never going beyond giving, morality, and wisdom," it takes three out of the six [perfections] to subsume the causes of the marks. Giving and morality give birth to humans and devas, and with wisdom guiding all practices, briefly presenting these three is sufficient to subsume the marks. Next, where it states in the shared teaching "unlike the above," this means practicing with a mind [attuned to] emptiness; how could it be that [the marks are cultivated only] for a hundred kalpas after three [innumerable] kalpas? Thus we know that the substance, karmic causes, and results of the marks in the shared teaching are all different from those of the Tripiṭaka. Hence it cites the *Prajñā[-pāramitā]*: "marks are precisely non-marks," and cites the emptiness of the ten abodes as the substance of the marks. Since it differs from the Tripiṭaka and is not the same as the ocean of marks, we know it belongs to the shared [teaching]. Therefore, the thirteenth fascicle of the *Dazhidulun* first takes a single [act of] giving to give rise to the thirty-seven aids, next takes a single [act of] giving as the cause of the marks, and further states that each and every perfection is individually the cause of the marks. These all belong to the meaning of the shared teaching. Below "furthermore, the preceding two path-factors," wishing to explain the distinctive and perfect [teachings], it further compares and determines the rooted and the rootless, and like bronze and like a mirror, to distinguish before and after. Next, from "Contemplation of Immeasurable Life" downward, it directly clarifies the manifestation of marks by the dharma-body in the distinctive and perfect [teachings]. Regarding "Satyaka, Avataṃsaka, and so forth": in the *Satyakanirgrantha-sūtra*, this Nirgrantha explained to King Yaśovatī that there is no one superior among humans except Gautama, and on this basis extensively explained the Tathāgata's marks, characteristics, lineage, and conversion of beings. The *Avataṃsaka* extensively lists eighty-four names, saying of each and every name that they are clouds of marks and characteristics, and so forth. At the beginning, it says: "The Tathāgata has great marks and characteristics called clouds of adornment and so forth, having the marks and characteristics of a great person of Buddhas as numerous as the dust motes in ten oceans of the Lotus Treasury." Furthermore, the "Chapter on the Merits of the Minor Marks and Radiance" explains that ten kinds of bodhisattvas descend from Tuṣita and emit a great radiance called Banner King Illuminating Everywhere, illuminating Buddha-lands as numerous as the dust motes of ten worlds, causing those ten kinds of sentient beings to have their six sense faculties purified. How could such marks and characteristics be identical with the sixteen-foot [body] or the empty wisdom of the thirty-two [marks]? Therefore we know that the preceding two were merely provisional teachings expounded in the doctrinal gates.