大方便佛報恩經 7.31

7.31

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."