法華文句記 8.160

8.160

「三十二相」者，諸教所列修得不同，多在教道；若實道者，但是發得不須各修。如下龍女歎佛偈中，自非深達安能具相，具如《止觀》第一見相發菩提心中已略辨之。今文雖即具對四相，意在發得，故次文云「實相是圓教相本，雖修發不等，相體多同」。今文多在《大論》、兼在諸經，《法界次第》具列名竟，今與彼文仍有同異，今剩有二相，又足跟直、踝不現、項光、萬字、青髮，此五相《法界次第》中無，《法界次第》中有丈光、喉中津液，此二相今文則無。八十種好文亦不同，秖是經論譯異。

Regarding the "thirty-two marks": their cultivation and attainment as listed in the various teachings differ, mostly residing in the teaching-path; if speaking of the real path, they are merely uncovered and attained, not requiring separate cultivation. As in the dragon girl's verse praising the Buddha below, unless one has deeply penetrated, how could one possess the marks? This has already been briefly discerned in the first fascicle of the Mohe zhiguan under 'Seeing the Marks and Generating the Bodhicitta.' Although the present text fully corresponds to the four marks, the intent lies in uncovering and attaining them; hence the subsequent text states: 'The true character is the root of the marks of the Perfect Teaching; although cultivation and uncovering are not identical, the essence of the marks is mostly the same.' The present text mostly relies on the Mahāprajñāpāramitā-śāstra and concurrently on various sūtras; the Fajie cidi has already fully listed their names. Comparing the present text with that text, there are still similarities and differences: the present text has two extra marks—moreover, straight heels, invisible anklebones, nuchal radiance, the svastika mark, and blue hair—these five marks are absent in the Fajie cidi; the Fajie cidi has a fathom of radiance and throat saliva—these two marks are absent in the present text. The eighty secondary signs also differ across texts, which is simply due to differences in translations of sūtras and treatises.