釋淨土群疑論 6.27

6.27

釋曰：有釋者言，此無見頂相既名無見頂，實不可見。然言見八萬四千相者，此實除無見頂相，但見餘八萬三千九百九十九相。以少從多，總名為見，其實不見斯一相也。不爾，名義遂即相違。如須彌被焚唯一塵在，大海將竭唯一渧在，不可說言有山海在。此亦如是，總觀諸相皆悉周遍，唯此一相不可觀見，不可說言不觀諸相。有釋言：此相雖復不同諸相，多分不見，名無見頂相。佛威神力加被眾生，於觀行中還復得見。然他受用身變化身等，從首至足皆為物現，令得瞻仰利益有情。他既不見，即無利益，何得名為他受用身？即應此之一相非他受用，為顯此相殊勝第一令物尊重，多不得見故，名無見頂相。復為眾生現斯眾相，令他受用尊重修者，何妨得見。如釋迦佛為剃除髮上令見頂，彼佛亦然。不可執文以取其義，即令一切眾生觀見此相。

Explanation: Some commentators say: since this mark of the invisible usṇīṣa is called "invisible usṇīṣa", it is truly invisible. However, when it says that one sees eighty-four thousand marks, this actually excludes the mark of the invisible usṇīṣa, and one sees only the remaining eighty-three thousand nine hundred and ninety-nine marks. Subsuming the few under the many, it is collectively said to be seen, while in reality this single mark is not seen. Were it not so, the name and meaning would contradict each other. Just as when Mount Sumeru is burned and only a single speck of dust remains, or when the great ocean is about to dry up and only a single drop remains, one cannot say that the mountain and ocean exist. This is also like that: comprehensively, all marks are universally seen, and only this single mark cannot be contemplated and seen; one cannot say that one does not contemplate the marks. Other commentators say: although this mark differs from the other marks and is mostly not seen, hence named the "mark of the invisible usṇīṣa", through the Buddha's spiritual power augmenting sentient beings, it can indeed be seen in the practice of contemplation. Furthermore, the parasaṃbhogakāya, nirmāṇakāya, and so forth manifest for beings from head to foot, enabling them to gaze in reverence and benefiting sentient beings. If others cannot see it, there is no benefit; how could it be called a parasaṃbhogakāya? That would imply that this single mark is not parasaṃbhoga. In order to show that this mark is supreme and foremost so that beings revere it, it is mostly not seen; hence it is called the mark of the invisible usṇīṣa. Furthermore, when he manifests these various marks for sentient beings so that others may enjoy them and those who revere them cultivate them, what is there to prevent it from being seen? Just as Śākyamuni Buddha shaved his hair above to let them see his crown, that Buddha is likewise. One should not cling rigidly to the text to derive the meaning, thereby demanding that all sentient beings contemplate and see this mark.