大方便佛報恩經 7.31

7.31

佛言：「如來久於無量阿僧祇劫，至心修持淨戒故，得足下平。供養父母、和上、師長、有德之人，以是因緣，得足下輪相。於諸眾生不生害心，無劫盜想；若見父母、和上、師長有德之人，遠出奉迎，安施床座，恭敬禮拜，破除憍慢，以是因緣，得纖長指。具上三行，得足跟𦟛滿。以四攝法攝取眾生，以是因緣，得指網縵。以好酥油摩洗父母、和上、師長、有德之人，以是因緣，得手足柔軟。修集善法，不知厭足，以是因緣，得𦟛𨄔腸。聞法歡喜，樂為人說，為法走使，以是因緣，得踝骨不現相。三業清淨，瞻病施藥，破除憍慢，飲食知足，以是因緣，得平立手摩膝相。見分離者，善言和合；自修慙愧，亦教人修，以是因緣，得馬藏相。自淨三業，亦教人淨；若有眾生四大不調，能為療治，以是因緣，得身圓相。聞法歡喜，樂為人說，以是因緣，得身毛上靡相。思惟諸法，甚深之義，樂修善法，供養父母、和上、師長、有德之人；若行道路，佛塔僧坊，除去塼石、荊棘、不淨，以是因緣，得一一毛右旋相。若以飲食瓔珞施人，除去瞋心，以是因緣，獲得二相：一者金色，二者常光。以何業緣得一一毛相？即此業緣，得身細軟，塵垢不著。常施眾生所須之物，以是因緣，得七處滿相。自破憍慢，調柔其性，隨眾生心，如法而行，為除不善，教以善法，以是因緣，得上身如師子相，得肩圓相，缺骨平滿相。以何業緣得纖指相？即此業緣，得身𦟛相。遠離兩舌，和合鬪諍，以是因緣，得四十齒相，齒密不踈相，齒齊平相。修欲界慈，以是因緣，得白齒相。見有求者，歡喜迎送，以是因緣，得方頰車相。等視眾生，猶如一子，以是因緣，得上味相。常施眾生無上法味；見有忘者，施其憶念；自持五戒，轉以教人；修集悲心，能大法施，以是因緣，得肉髻相、廣長舌相。實語，法喜語，法軟語，非時不語，以是因緣，得梵音聲相。修集悲心，視諸眾生，猶如父母，以是因緣獲得二相：一者，目紺青色；二者，眼如牛王。見有德者，稱實讚歎，以是因緣，得白毫相。三十二相，雖復各各說其因緣，真因緣者，持戒精進。何以故？若不持戒，能修精進，尚不得人身，況得三十二相，無見頂及肉髻相，等無差別。

The Buddha said: "Because the Tathāgata, for immeasurable asaṃkhyeya kalpas, with a sincere mind cultivated and maintained pure precepts, he obtained level soles of the feet. Because he made offerings to parents, upādhyāyas, teachers, elders, and virtuous people, through this cause and condition he obtained the mark of the wheels under his feet. Because he did not give rise to harmful thoughts toward sentient beings, had no intention of robbery or theft, and upon seeing parents, upādhyāyas, teachers, elders, and virtuous people, went out from afar to welcome them, set out seats for them, reverently bowed to them, and destroyed arrogance—through these causes and conditions, he obtained slender and long fingers. Endowed with the above three practices, he obtained full and rounded heels. Because he gathered in sentient beings through the four means of embracing, through this cause and condition he obtained webbed fingers and toes. Because he rubbed and washed parents, upādhyāyas, teachers, elders, and virtuous people with fine ghee, through this cause and condition he obtained soft and tender hands and feet. Because he cultivated and gathered wholesome dharmas without feeling satisfied or weary, through this cause and condition he obtained calves [like an antelope king]. Because he rejoiced upon hearing the Dharma, delighted in speaking it for others, and served and ran errands for the Dharma, through this cause and condition he obtained the mark of ankle bones that do not protrude. Because his three karmic actions were pure, he tended to the sick and gave medicine, destroyed arrogance, and was moderate in eating and drinking, through this cause and condition he obtained the mark of hands touching the knees when standing upright. Because upon seeing those separated he reconciled them with good words, and cultivated shame and remorse himself while also teaching others to cultivate them, through this cause and condition he obtained the mark of the horse-concealed organ. Because he purified his own three karmic actions and also taught others to purify them, and if there were sentient beings whose four elements were out of harmony, he was able to treat and cure them, through this cause and condition he obtained the mark of a rounded body. Because he rejoiced upon hearing the Dharma and delighted in speaking it for others, through this cause and condition he obtained the mark of body hairs growing upward. Because he contemplated the profound meanings of all dharmas, delighted in cultivating wholesome dharmas, made offerings to parents, upādhyāyas, teachers, elders, and virtuous people, and, when walking along roads, at stupas, or in monasteries, removed bricks, stones, thorns, and impurities, through this cause and condition he obtained the mark of each hair coiling to the right. If he gave food, drink, and necklaces to others and eliminated anger, through these causes and conditions he obtained two marks: first, a golden color; second, a constant aura. Through what karmic condition did he obtain the mark of each individual hair? Through that very karmic condition, he obtained a fine and soft body to which dust and dirt do not adhere. Because he constantly gave sentient beings what they required, through this cause and condition he obtained the mark of the seven places being full. Because he broke down his own arrogance, softened his nature, acted in accordance with the Dharma according to the minds of sentient beings, and, to eliminate what is unwholesome, instructed them in wholesome dharmas, through these causes and conditions he obtained the mark of an upper body like a lion, the mark of rounded shoulders, and the mark of full and level collarbones. Through what karmic condition did he obtain the mark of slender fingers? Through that very karmic condition, he obtained a fleshed, rounded body mark. Because he stayed away from divisive speech and reconciled disputes, through these causes and conditions he obtained the mark of forty teeth, the mark of close-set teeth without gaps, and the mark of even teeth. Because he cultivated loving-kindness in the desire realm, through this cause and condition he obtained the mark of white teeth. Because upon seeing those who came seeking, he welcomed and sent them off with joy, through this cause and condition he obtained the mark of square jawbones. Because he viewed sentient beings equally, just like an only child, through this cause and condition he obtained the mark of the supreme taste. Because he constantly bestowed the unexcelled flavor of the Dharma upon sentient beings, gave mindfulness to those who were forgetful, observed the five precepts himself and successively taught them to others, and cultivated a compassionate mind and was able to make great gifts of Dharma, through these causes and conditions he obtained the mark of the fleshy protuberance [uṣṇīṣa] and the mark of the broad and long tongue. Because of speaking truthfully, speaking with the joy of the Dharma, speaking gentle words of the Dharma, and not speaking at improper times, through these causes and conditions he obtained the brahma-sound mark. Because he cultivated a compassionate mind and regarded all sentient beings just like parents, through these causes and conditions he obtained two marks: first, dark-blue eyes; second, eyes like an ox king. Because upon seeing virtuous people he praised them truthfully, through this cause and condition he obtained the white curl mark. Although the causes and conditions for each of the thirty-two marks have been spoken individually, their true cause and condition is the keeping of precepts and vigor. Why is that? If one does not keep the precepts, even if one were able to cultivate vigor, one would not even attain a human body, how much less the thirty-two marks, the invisible crown, and the fleshy protuberance mark, which are equal and without differentiation."