[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 8.66 # 妙法蓮華經文句 8.66 妙法蓮華經文句 8.66 - **Language:** Classical Chinese ### [8.66](https://indike.org/pramana/in.bauddha.taisho.1718.8.66) 次「三十二相」下，明果圓。「三十二相」者，足平如奩底，足趺隆如龜背，兩相共一修堅固布施；千輻輪但一修，安慰恐怖者；足跟長、手足指長、圓直身，三相共一修，謂不殺戒；七處滿、肩頸臂脚一修，謂恒作施主；手足合縵及柔軟，兩相一修，謂四攝；足跟直、踝不現、毛右旋，三相共一修，恒以善法饒益眾生；鹿膞腸相一修，以經書教人不悋；皮膚不受塵垢相一修，如問而答；黃金色相一修，忍辱好衣施；陰馬藏相一修，和合諍訟；梵身圓等相、手摩膝相共一修，慈等心教導；肩圓、項光、師子臆，三相共一修，恒令施得增長；萬字相一修，不惱眾生；紺眼、牛王睫，二相共一修，不恚愛視眾生；頂髻、青髮，二相共一修，諸功德在人前；一孔一毛、白毫，二相共一修，不妄語；四十齒、白齊，二相共一修，不兩舌；廣長舌、梵音聲，二相共一修，不麁惡語；師子頰一修，不綺語；四牙一修，離邪命。一切眾生功德等佛一毛，佛諸毛功德等一好，諸好等一相，諸相等白毫肉髻，白毫肉髻百千萬億乃成梵音聲。三十二相因雖各各，論其真因者，持戒精進，精進無戒尚不得人天身，況餘相耶？此則三藏教相本也。空無生是通教相本，道種智是別教相本，實相是圓教相本。「八十種好」者，二十指手足表裏，八處平滿，踝膝髀六處好；妙肩肘腕六處滿，兩髂奇中三處好；髖尻二處馬藏一，兩膊二腰齊二，脇腋乳六，腹胸背項四，上下牙上下唇齶，兩頰兩鬢兩目兩眉，兩鼻孔額兩𮌋兩耳頭圓，若分別四種好義，準相可知。 > Next, from "the thirty-two marks…" downward, it explains the perfection of the fruit. Regarding "the thirty-two marks": the flat soles like the bottom of a box, and the raised insteps like a tortoise's shell—these two marks share a single cultivation: firm giving; the thousand-spoked wheel mark has just one cultivation: comforting the terrified; the long heels, long fingers and toes, and round and straight body—these three marks share a single cultivation: the precept of non-killing; the seven rounded prominences, and the shoulders, neck, arms, and legs are one cultivation: constantly being a patron of giving; the webbed fingers and toes and their softness—these two marks share one cultivation: the four means of embracing; the straight heels, invisible anklebones, and rightward-curling body hair—these three marks share a single cultivation: constantly benefiting sentient beings with wholesome dharmas; the antelope calf mark is one cultivation: teaching people with sūtras and treatises without stinginess; the mark of skin repelling dust and dirt is one cultivation: answering questions in accordance with inquiries; the golden-colored body mark is one cultivation: enduring humiliation and giving fine clothing; the concealed organ like that of a horse is one cultivation: reconciling disputes; the mark of a well-proportioned body like that of Brahmā and the hands reaching below the knees share a single cultivation: guiding with a mind of loving-kindness and equality; the rounded shoulders, light around the neck, and lion-like chest—these three marks share a single cultivation: constantly causing giving to increase; the svastika mark is one cultivation: not vexing sentient beings; the dark blue eyes and eyelashes like a king of cattle—these two marks share a single cultivation: looking upon sentient beings without anger or lust; the uṣṇīṣa atop the head and dark blue hair—these two marks share a single cultivation: preceding others in all meritorious deeds; a single hair in each pore and the white ūrṇā hair—these two marks share a single cultivation: non-false speech; the forty teeth and their white regularity—these two marks share a single cultivation: non-duplicitous speech; the broad and long tongue and the Brahmā voice—these two marks share a single cultivation: non-harsh speech; the lion-like jaw is one cultivation: non-frivolous speech; the four canine teeth are one cultivation: abandoning wrong livelihood. All sentient beings' merits equal a single hair of the Buddha; the merits of all the Buddha's hairs equal one minor mark; all the minor marks equal one major mark; all the major marks equal the white ūrṇā hair and the fleshy uṣṇīṣa; and only hundreds of thousands of millions of billions of white ūrṇās and fleshy uṣṇīṣas constitute the Brahmā voice. Although the causes of the thirty-two marks are each distinct, discussing their true cause: it is upholding precepts and vigor; vigor without precepts cannot even obtain a human or heavenly body, how much less the remaining marks? This, then, is the root of the marks in the Tripiṭaka teaching. Emptiness and non-arising are the root of the marks in the shared teaching; knowledge of the paths is the root of the marks in the distinctive teaching; the true aspect is the root of the marks in the perfect teaching. Regarding the "eighty minor marks": the fronts and backs of the twenty fingers and toes; eight places being even and full; the six places of the ankles, knees, and thighs being fine; the six places of the wondrous shoulders, elbows, and wrists being full; the three places of the two ilia and pubic bone being fine; the two places of the buttocks and hips, one for the concealed horse organ; two for the two upper arms, two for the waist, two for the navel; six for the flanks, armpits, and breasts; four for the belly, chest, back, and neck; upper and lower teeth, upper and lower lips, palate; two cheeks, two temples, two eyes, two eyebrows; two nostrils, forehead, two jaws, two ears, and round head. If one distinguishes the four kinds of meanings of the minor marks, they can be understood by analogy with the major marks. > — English (machine translation) (machine translation) - [Previous: 8.65](https://indike.org/pramana/in.bauddha.taisho.1718.8.65) - [Next: 8.67](https://indike.org/pramana/in.bauddha.taisho.1718.8.67) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1718.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.8.66) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.8.66](https://indike.org/pramana/in.bauddha.taisho.1718.8.66) · Pramāṇa