妙法蓮華經玄贊 5.38

5.38

三十二相者，依《大般若經》第三百八十一「佛言：善現！云何如來三十二相？善現！一世尊足下有平滿相，妙善安住猶如奩底，地雖高下隨足所蹈，皆悉坦然無不等觸。二世尊足下千輻輪文，輞轂眾相無不圓滿。三世尊手足皆悉柔軟，如都羅綿勝過一切。四世尊手足一一指中間，猶如雁王咸有鞔網，金色交絡文同綺畫。五世尊手足所有諸指，圓滿纖長甚可愛樂。六世尊足跟廣長圓滿，與趺相稱勝餘有情。七世尊足趺脩高充滿，柔軟妙好與跟相稱。八世尊雙腨漸次纖圓，如翳泥耶仙鹿王腨。九世尊雙臂脩直𦟛圓，如象王鼻平立摩膝。十世尊陰相勢峯藏密，其猶龍馬亦如象王。十一世尊毛孔各一毛生，柔潤紺青右旋宛轉。十二世尊髮毛端皆上靡右旋宛轉，柔潤紺青嚴金色身甚可愛樂。十三世尊身皮細薄潤滑，塵垢水等皆所不住。十四世尊身皮皆真金色光潔晃曜如妙金臺，眾寶莊嚴眾所樂見。十五世尊兩足、二手掌中、頸、及雙肩，七處充滿。十六世尊肩項圓滿殊妙。十七世尊髆腋悉皆充實。十八世尊容儀洪滿端直。十九世尊身相脩廣端嚴。二十世尊體相縱廣量等，周匝圓滿如諾瞿陀。二十一世尊頷臆并身上半，威容廣大如師子王。二十二世尊常光面各一尋。二十三世尊齒相四十齊平，淨密根深白逾珂雪。二十四世尊四牙鮮白鋒利。二十五世尊常得味中上味，喉脈直故，能引身中諸支節脈所有上味，風、熱、淡病不能為雜；由彼不雜，脈離沈浮延縮壞損擁曲等過，能正吞咽津液通流，身心適悅常得上味。二十六世尊舌相薄淨廣長，能覆面輪至耳髮際。二十七世尊梵音詞韻和雅，隨眾多少無不等聞，其聲洪震猶如天鼓，發言婉約如頻迦音。二十八世尊眼睫猶若牛王，紺青齊整不相雜亂。二十九世尊眼睛紺青鮮白，紅環間飾咬潔分明。三十世尊面輪其猶滿月，眉相晈淨如天帝弓。三十一世尊眉間有白毫相，右旋柔軟如覩羅綿，鮮白光淨逾珂雪等。三十二世尊頂上烏瑟膩沙高顯周圓猶如天蓋。善現！是名三十二大士相。」依此經文總說頌言：「等輻柔網纖，　跟趺腨臂密，　毛生靡潤滑，　皮金七肩滿，　髆儀脩廣齊，　師子光具齒，　牙味舌音睫，　睛輪豪相蓋。」若依《瑜伽》，與此不同。《瑜伽》之中仍說因業，恐繁且止。如彼應言：「等輻纖跟細，　網摩膊不傴，　勢身光上靡，　生金滑七處，　師子肩充直，　具齒無隙鮮，　頷廣味聲青，　牛王頂豪相。」此總以彼眼耳身男四根依處并舌根為體。十力解脫如前已解。鶖子自歎同共一佛法而不得此事。

Regarding the thirty-two marks, according to the *Mahāprajñāpāramitā-sūtra*, fascicle 381: 'The Buddha said: "Subhūti! What are the Tathāgata's thirty-two marks? Subhūti! First, the soles of the Bhagavat's feet have the mark of being flat and full, staying well and wonderfully placed like the bottom of a box; though the ground may have highs and lows, wherever his feet step it is entirely level, with nothing that does not touch evenly. Second, beneath the soles of the Bhagavat's feet are markings of thousand-spoked wheels, complete with rims and hubs, without any mark that is not fulfilled. Third, the Bhagavat's hands and feet are completely soft and supple, like cotton, surpassing all else. Fourth, between each of the Bhagavat's fingers and toes, as on a king of geese, there are webbed nets of golden interlaced lines resembling fine embroideries. Fifth, all the Bhagavat's fingers and toes are rounded, slender, and long, extremely delightful. Sixth, the Bhagavat's heels are broad, long, and rounded, matching the insteps and surpassing other sentient beings. Seventh, the Bhagavat's insteps are high-arching and full, soft and wonderful, matching the heels. Eighth, the Bhagavat's calves are gradually slender and rounded, like the calves of the aineya deer king. Ninth, the Bhagavat's arms are long, straight, fleshy, and rounded, like the trunk of an elephant king, touching his knees while standing erect. Tenth, the Bhagavat's male organ is concealed in a sheath, like that of a dragon-horse or an elephant king. Eleventh, a single hair grows from each of the Bhagavat's pores, soft, glossy, deep blue, and curling clockwise. Twelfth, the tips of the Bhagavat's body hairs all slant upward and curl clockwise, soft, glossy, deep blue, adorning his golden body and being extremely delightful. Thirteenth, the Bhagavat's skin is subtle, thin, and smooth, so that dust, dirt, water, and the like do not cling to it. Fourteenth, the Bhagavat's skin is purely of golden hue, shining and radiant like an exquisite golden terrace, adorned with all manner of jewels and delightful for all to behold. Fifteenth, the Bhagavat's seven places are full—the two feet, the two palms, the neck, and both shoulders. Sixteenth, the Bhagavat's shoulders and neck are rounded and extraordinary. Seventeenth, his armpits are entirely filled out. Eighteenth, the Bhagavat's demeanor is vast, full, upright, and straight. Nineteenth, the Bhagavat's body is tall, broad, dignified, and majestic. Twentieth, the Bhagavat's physical frame has equal height and width, fully proportioned all around like a nyagrodha tree. Twenty-first, the Bhagavat's jaw, chest, and upper half of the body are vast and majestic like a lion king. Twenty-second, the Bhagavat's aura extends one fathom on each side. Twenty-third, the Bhagavat has forty teeth, even and flat, clean, close-set, deeply rooted, and whiter than conch shells and snow. Twenty-fourth, the Bhagavat's four canine teeth are bright white and sharp. Twenty-fifth, the Bhagavat always attains the supreme among tastes: because the throat channels are straight, they can draw the supreme tastes from all the channels of the limbs and joints in the body, without wind, bile, or phlegm disorders adulterating them; because they are unadulterated, the channels are free from sinking, floating, stretching, shrinking, damaged, congested, or crooked defects, swallowing properly with fluids flowing freely, bringing contentment to body and mind, and always obtaining the supreme taste. Twenty-sixth, the Bhagavat's tongue is thin, clean, broad, and long, capable of covering the disc of his face up to the ears and hairline. Twenty-seventh, the Bhagavat's brahma-voice has harmonious and elegant tone and rhythm, heard equally by all regardless of the assembly's size; its sound resonates mightily like a celestial drum, and its speech is pleasing like the voice of a kalaviṅka. Twenty-eighth, the Bhagavat's eyelashes are like those of a bovine king, deep blue, neat, and unkempt. Twenty-ninth, the Bhagavat's eyes are deep blue and pure white, accented with red circles, bright and distinctly clear. Thirtieth, the disc of the Bhagavat's face is like the full moon, and his eyebrows are pure and bright like the bow of the Lord of Devas. Thirty-first, between the Bhagavat's eyebrows is the mark of a white curl, turning clockwise, soft like cotton, radiant, clean, and surpassing conch shells and snow. Thirty-second, the uṣṇīṣa atop the Bhagavat's crown is high, prominent, and completely rounded like a heavenly canopy. Subhūti! These are called the thirty-two marks of a great being.'
Based on this sūtra text, the summary verse states:
'Level, spoked, soft, webbed, slender,
Heels, insteps, calves, arms, sheathed;
Hairs grow, slant up, smooth,
Skin gold, seven [places] and shoulders full;
Armpits, demeanor, tall, broad, equal,
Lion, aura, complete teeth;
Canines, taste, tongue, voice, lashes,
Eyes, [face] disc, white curl mark, canopy.'
If based on the *Yogācārabhūmi*, it differs from this. In the *Yogācārabhūmi*, the causal karmas are also explained, but fearing verbosity, I will omit them for now. According to it, the verse should state:
'Level, spoked, slender, heels, thin,
Webbed, touches [knees], shoulders, unbent;
Sheath, body, aura, slanting up,
[Single hair] grows, gold, smooth, seven places;
Lion, shoulders full and straight,
Complete teeth, gapless, bright;
Jaw, broad, taste, voice, blue,
Bovine king, crown, white curl mark.'
These [marks] generally take the bases of the four faculties—eye, ear, body, and male organ—together with the tongue faculty as their substance. The ten powers and liberations have already been explained above. Śāriputra laments for himself that, though sharing the very same Buddhadharma, he failed to obtain these things.