妙法蓮華經玄贊 5.40

5.40

贊曰：好滿不共德也。八十種妙好者，《般若經》言：「善現！云何如來應正等覺八十隨好？善現！一世尊指爪狹長薄潤光潔鮮淨如華赤銅，二世尊手足指圓纖長𦟛直柔軟節骨不現，三世尊手足各等無差於諸指間悉皆充密，四世尊手足圓滿如意軟淨光澤色如蓮華，五世尊筋脈盤結堅固深隱不現，六世尊兩踝俱隱不現，七世尊行步直進庠序如龍象王，八世尊行步威容齊肅如師子王，九世尊行步安平庠序不過不減猶如牛王，十世尊行步進止儀雅猶如鵝王，十一世尊迴顧必皆右旋如龍象王舉身隨轉，十二世尊支節漸次𦟛圓妙善安布，十三世尊骨節交結無隙猶若龍盤。十四世尊膝輪妙善安布堅固圓滿，十五世尊隱處其文妙好威勢具足圓滿清淨，十六世尊身支潤滑柔軟光悅鮮淨塵垢不著，十七世尊身容敦肅無畏常不怯弱，十八世尊身支堅固稠密善相屬著，十九世尊身支安定敦重曾不掉動圓滿無壞，二十世尊身相猶如仙王周匝端嚴光淨離翳，二十一世尊身有周匝圓光明於行等時恒自照曜，二十二世尊腹形方正無欠柔軟不現眾相莊嚴，二十三世尊臍深右旋圓妙清淨光澤，二十四世尊臍厚不窊不凸周匝妙好，二十五世尊皮膚遠離疥癬亦無黶點疣贅等過，二十六世尊手掌充滿柔軟足下安平，二十七世尊手文深長明直潤澤不斷，二十八世尊脣色光潤丹暉如頻婆菓上下相稱，二十九世尊面門不長不短不大不小如量端嚴，三十世尊舌相軟薄廣長如赤銅色，三十一世尊發聲威震深遠如象王吼明朗清徹，三十二世尊音韻美妙具足如深谷響，三十三世尊鼻高脩而且直其孔不現，三十四世尊諸齒方整鮮白，三十五世尊諸牙圓白光潔漸次鋒利，三十六世尊眼淨青白分明，三十七世尊眼相脩廣譬如青蓮華葉甚可愛樂，三十八世尊眼睫上下齊整稠密不白，三十九世尊雙眉長而不白緻而細軟，四十世尊雙眉綺靡順次紺瑠璃色，四十一世尊雙眉高顯光潤形如初月，四十二世尊耳厚廣大脩長輪埵成就，四十三世尊兩耳綺麗齊平離眾過失，四十四世尊容儀能令見者無損無染皆生愛敬，四十五世尊額廣圓滿平正形相殊妙，四十六世尊身分上半圓滿如師子王威嚴無對，四十七世尊首髮脩長紺青稠密不白，四十八世尊首髮香潔細軟潤澤旋轉，四十九世尊首髮齊整無亂亦不交雜，五十世尊首髮堅固不斷永無𭏅落，五十一世尊首髮光滑殊妙塵垢不著，五十二世尊身分堅固充實逾那羅延，五十三世尊身體長大端直，五十四世尊諸竅清淨圓好，五十五世尊身支勢力殊勝無與等者，五十六世尊身相眾所樂觀嘗無厭足，五十七世尊面輪脩廣得所皎潔光淨如秋滿月，五十八世尊顏貌舒泰光顯含咲先言唯向不背，五十九世尊面貌光澤熈怡遠離頻蹙青赤等過，六十世尊身支清淨無垢常無臭穢，六十一世尊所有諸毛孔中常出如意微妙之香，六十二世尊面門常出最上殊勝之香，六十三世尊首相周圓妙好如末達那亦猶如天蓋，六十四世尊身毛紺青光淨如孔雀項紅暉綺飾色類赤銅，六十五世尊法音隨眾大小不增不減應理無差，六十六世尊頂相無能見者，六十七世尊手足指約分明莊嚴妙好如赤銅色，六十八世尊行時其足去地如四指量而現印文，六十九世尊自持不待他衛身無傾動亦不逶迤，七十世尊威德遠震一切惡心見喜恐怖見安，七十一世尊音聲不高不下隨眾生意和悅與言，七十二世尊能隨諸有情類言音意樂而為說法，七十三世尊一音演說正法隨有情類各各令得解，七十四世尊說法咸依次第必有因緣言無不善，七十五世尊等觀諸有情類讚善毀惡而無愛增，七十六世尊所為先觀後作軌範具足令識善淨，七十七世尊相好一切有情無能觀盡，七十八世尊頂骨堅實圓滿，七十九世尊顏容常少不老好巡舊處，八十世尊手足及胸臆前俱有吉祥喜旋起德相，文同綺畫色類朱丹。善現！是名八十隨好。善現！如來、應、正等覺成就如是諸相好故，身光任運能照三千大千世界無不遍滿，若作意時即能普照無量無邊無數世界。然為憐愍諸有情故，攝光常照面各一尋，若縱身光即日月等所有光明皆常不現，諸有情類便不能知晝夜半月月時歲數，所作事業有不得成。佛聲任運能遍三千大千世界，若作意時即能遍滿無量無邊無數世界，然為利樂諸有情故聲隨眾量不減不增。善現！如是功德勝利，我先菩薩位，脩行般若波羅蜜多時已能成辦，故今相好圓滿莊嚴，一切有情見者歎喜，皆獲殊勝利益安樂。如是善現！菩薩摩訶薩行深般若波羅蜜多時，能以財法二種布施攝諸有情，是為甚奇希有之法。」三十二相由行五修：一發心，二長時，三無間，四慇重，五無餘，之所感得，如《瑜伽論》三十七說。

The commentary says: The marks of excellence and [the special qualities] are unshared virtues. Regarding the eighty minor marks of excellence, the Prajñāpāramitā-sūtra says: “Subhūti! What are the eighty secondary marks of the Tathāgata, Arhat, Samyaksambuddha? Subhūti! First, the fingernails and toenails of the Bhagavat are narrow, long, thin, moist, luminous, fresh, and clean, like red copper in bloom. Second, the Bhagavat’s fingers and toes are rounded, slender, long, straight, soft, and their joint-bones are not prominent. Third, the Bhagavat’s hands and feet are each equal without discrepancy, and between all the fingers and toes they are completely plump and dense. Fourth, the Bhagavat’s hands and feet are rounded as desired, soft, pure, lustrous, and coloured like a lotus flower. Fifth, the Bhagavat’s tendons and veins are coiled and firm, deep and hidden, not appearing externally. Sixth, the Bhagavat’s two anklebones are both hidden and not prominent. Seventh, the Bhagavat’s gait is straight forward, dignified, and orderly like the king of dragons and elephants. Eighth, the Bhagavat’s gait has a solemn and majestic demeanor like a lion king. Ninth, the Bhagavat’s gait is calm, even, orderly, neither excessive nor deficient, like a bull king. Tenth, the Bhagavat’s gait in walking and pausing has an elegant bearing like a swan king. Eleventh, whenever the Bhagavat turns to look back, he always turns to the right like a dragon and elephant king, his whole body turning together. Twelfth, the Bhagavat’s limbs and joints are progressively rounded, well and beautifully arranged. Thirteenth, the Bhagavat’s bone-joints are interlocked without gaps, like a coiling dragon. Fourteenth, the Bhagavat’s kneecaps are well and beautifully arranged, firm, and fully rounded. Fifteenth, the Bhagavat’s hidden part has patterns that are subtle and beautiful, endowed with majesty, fully rounded and pure. Sixteenth, the Bhagavat’s bodily limbs are moist, smooth, soft, lustrous, fresh, and clean, unstained by dust and dirt. Seventeenth, the Bhagavat’s physical bearing is grave and solemn, fearless, and never timid or weak. Eighteenth, the Bhagavat’s bodily limbs are firm, dense, and well joined together. Nineteenth, the Bhagavat’s bodily limbs are stable, grave, and weighty, never agitated, rounded and indestructible. Twentieth, the Bhagavat’s bodily marks are like an ascetic king, completely upright and dignified, luminous, pure, and free of blemish. Twenty-first, the Bhagavat’s body has an all-around circular radiance that constantly shines of itself when walking and so forth. Twenty-second, the Bhagavat’s abdomen is square and upright, without deficiency, soft, not showing folds, and adorned with multiple marks. Twenty-third, the Bhagavat’s navel is deep, dextrorotatory, round, wondrous, pure, and lustrous. Twenty-fourth, the Bhagavat’s navel is thick, neither sunken nor protruding, and wondrously beautiful all around. Twenty-fifth, the Bhagavat’s skin is free of scabies and rashes, and also without defects such as black spots, warts, and moles. Twenty-sixth, the Bhagavat’s palms are full and soft, and the soles of his feet are flat and stable. Twenty-seventh, the lines on the Bhagavat’s hands are deep, long, clear, straight, moist, and unbroken. Twenty-eighth, the Bhagavat’s lip colour is lustrous with a cinnabar glow, like a bimba fruit, with upper and lower matching each other. Twenty-ninth, the Bhagavat’s face is neither long nor short, neither large nor small, upright and dignified in proper proportion. Thirtieth, the Bhagavat’s tongue is soft, thin, broad, and long, coloured like red copper. Thirty-first, the Bhagavat’s voice resounds with awe, deep and far-reaching like the roar of an elephant king, clear and limpid. Thirty-second, the Bhagavat’s melodic cadence is exquisite and complete, like the echo in a deep valley. Thirty-third, the Bhagavat’s nose is high, long, and straight, with nostrils not exposed. Thirty-fourth, the Bhagavat’s teeth are square, neat, fresh, and white. Thirty-fifth, the Bhagavat’s canine teeth are round, white, lustrous, and progressively sharp. Thirty-sixth, the Bhagavat’s eyes are pure, with the blue and white distinctly separated. Thirty-seventh, the Bhagavat’s eyes are long and wide, like the petals of a blue lotus, exceedingly lovely. Thirty-eighth, the Bhagavat’s eyelashes, upper and lower, are even, dense, and not white. Thirty-ninth, the Bhagavat’s eyebrows are long and not white, dense, fine, and soft. Fortieth, the Bhagavat’s eyebrows are delicate, smoothly following their course, and the colour of dark lapis lazuli. Forty-first, the Bhagavat’s eyebrows are high, prominent, luminous, and shaped like the crescent moon. Forty-second, the Bhagavat’s ears are thick, broad, long, with fully developed lobes. Forty-third, the Bhagavat’s two ears are elegant, even, and free of all flaws. Forty-fourth, the Bhagavat’s bearing causes those who see it to suffer no harm and no defilement, and all give rise to affection and reverence. Forty-fifth, the Bhagavat’s forehead is broad, round, flat, and upright, with an exquisite shape. Forty-sixth, the upper half of the Bhagavat’s body is fully rounded like a lion king, majestically dignified without peer. Forty-seventh, the hair on the Bhagavat’s head is long, dark blue, dense, and not white. Forty-eighth, the hair on the Bhagavat’s head is fragrant, clean, fine, soft, moist, and curling. Forty-ninth, the hair on the Bhagavat’s head is neat, unruffled, and not tangled. Fiftieth, the hair on the Bhagavat’s head is strong and unbroken, never falling out. Fifty-first, the hair on the Bhagavat’s head is smooth, exquisite, and unstained by dust and dirt. Fifty-second, the Bhagavat’s body is solid, firm, and surpasses Nārāyaṇa. Fifty-third, the Bhagavat’s body is tall, large, upright, and straight. Fifty-fourth, the Bhagavat’s orifices are pure, rounded, and fine. Fifty-fifth, the strength of the Bhagavat’s bodily limbs is pre-eminent, with none to equal it. Fifty-sixth, the Bhagavat’s bodily marks are delightsome for all to behold, never causing satiety. Fifty-seventh, the Bhagavat’s facial disk is well-proportioned in length and breadth, bright and pure like the autumn full moon. Fifty-eighth, the Bhagavat’s facial countenance is relaxed and serene, radiant, smiling with gentle speech, always turned toward others and never turned away. Fifty-ninth, the Bhagavat’s facial expression is lustrous and joyful, free of frowning, lividness, or redness. Sixtieth, the Bhagavat’s bodily limbs are pure and stainless, constantly free of foul odor. Sixty-first, from all the Bhagavat’s pores there constantly issues a wondrous fragrance that fulfills desires. Sixty-second, from the Bhagavat’s mouth there constantly issues a supreme, exquisite fragrance. Sixty-third, the Bhagavat’s head is completely round and wondrous, like a madana fruit or a heavenly parasol. Sixty-fourth, the Bhagavat’s body hair is dark blue, bright, and pure like a peacock’s neck, with a red glow and fine adornment, coloured like red copper. Sixty-fifth, the Bhagavat’s Dharma voice accords with the size of the assembly, neither increasing nor decreasing, conforming to principle without discrepancy. Sixty-sixth, the Bhagavat’s usṇīṣa is invisible to all. Sixty-seventh, the markings on the Bhagavat’s fingers and toes are distinct, well-adorned, and coloured like red copper. Sixty-eighth, when walking, the Bhagavat’s feet are four fingers’ breadth above the ground, yet leave imprinted marks. Sixty-ninth, the Bhagavat maintains himself without waiting for others to guard him; his body does not tilt or sway, nor does he meander. Seventieth, the Bhagavat’s majestic virtue resounds afar; those with evil minds rejoice upon seeing him, and those who are terrified find peace upon seeing him. Seventy-first, the Bhagavat’s voice is neither high nor low; he speaks gently and pleasantly according to the minds of the assembly. Seventy-second, the Bhagavat is able to preach the Dharma according to the speech, sounds, and inclinations of all sentient beings. Seventy-third, with a single sound, the Bhagavat proclaims the true Dharma, enabling each kind of sentient being to attain understanding according to its capacity. Seventy-fourth, the Bhagavat’s preaching of the Dharma always follows proper sequence and is invariably based on causes and conditions; his words are never other than wholesome. Seventy-fifth, the Bhagavat looks upon all sentient beings with impartiality, praising the good and censuring the evil without attachment or aversion. Seventy-sixth, in all he does, he first observes and then acts, fully possessing standards of conduct, causing consciousness to be wholesome and pure. Seventy-seventh, no sentient being is able to exhaustively contemplate all his physical marks and signs. Seventy-eighth, the cranial bone of the Bhagavat is solid and fully rounded. Seventy-ninth, the Bhagavat’s countenance is ever youthful and never ages, and he delights in revisiting familiar places. Eightieth, on the Bhagavat’s hands, feet, and chest there are svastika-like signs of auspicious joy, patterned like brocade and coloured like cinnabar. Subhūti! These are called the eighty secondary marks. Subhūti! Because the Tathāgata, Arhat, Samyaksambuddha accomplishes such marks and signs, his bodily light naturally illuminates the trichiliocosm completely without exception; and when he directs his mind, it can universally illuminate measureless, boundless, and countless worlds. However, out of compassion for sentient beings, he restrains the light so that it constantly illuminates one fathom on every side. If he were to unleash the bodily light, the light of the sun, moon, and so forth would never appear, and sentient beings would not know day and night, fortnights, months, seasons, or years, and the work they undertake could not be accomplished. The Buddha’s voice naturally pervades the trichiliocosm, and when he directs his mind, it can pervade measureless, boundless, and countless worlds; however, for the benefit and joy of sentient beings, the voice accords with the size of the assembly, neither decreasing nor increasing. Subhūti! Such benefits and pre-eminence of merit were already accomplished when I formerly was in the bodhisattva stage practicing the perfection of wisdom; therefore, now my marks and signs are fully rounded and adorned, and all sentient beings who see them praise them with joy, obtaining pre-eminent benefits, peace, and joy. Thus, Subhūti! When a bodhisattva-mahāsattva practices the deep perfection of wisdom, he can gather sentient beings through the two kinds of giving—material wealth and Dharma; this is an exceedingly wonderful and rare teaching.” The thirty-two marks are realized through practicing the five cultivations: first, generating the mind; second, long duration; third, without interruption; fourth, earnestness; fifth, without remainder; as expounded in the thirty-seventh fascicle of the Yogācārabhūmi.