大方廣佛華嚴經隨疏演義鈔 21.34

21.34

疏「若三十二相」下，第二引經及論說三身相。唯語化身，而總指在餘。《智論》當三十二，《瑜伽》當四十九，《涅槃》當二十九。經云「善男子！若菩薩摩訶薩持戒不動、施心不移，安住實語如須彌山，以是業緣，得足下平滿如奩底相。若菩薩摩訶薩於父母所、和尚師長乃至畜生，以如法財供養供給，以是業緣，得成足下千輻輪相。若菩薩摩訶薩不殺不盜，於父母師長常生歡喜，以是業緣，得成三相：一者手指纖長、二足跟修長、三其身方直，如是三相同一業緣。若菩薩摩訶薩修四攝法攝取眾生，以是業緣，得網縵指如白鵝王。若菩薩摩訶薩，父母師長若病苦時，以手洗拭捉持案摩，以是業緣，得手足軟嫰。若菩薩摩訶薩，持戒聞法、慧施無厭，以是業緣，得節踝𦟛滿、身毛上靡。若菩薩摩訶薩，以專心聽法、演說正教，以是業緣，得鹿王腨。若菩薩摩訶薩，於諸眾生不生害心，飲食知足、常樂惠施、瞻病施藥，以是業緣，其身圓滿如尼拘陀樹，立手過膝，頂有肉髻無見頂相。若菩薩摩訶薩，見怖畏者為作救護，見裸露者施與衣服，以是業緣，得陰藏相。若菩薩摩訶薩，親近智者、遠離愚人，善喜問答、掃飾行路，以是業緣，得皮膚細滑、身毛右旋。若菩薩摩訶薩，常以飲食衣服臥具醫藥、香華燈明施人，以是業緣，得身金色、常光照耀。若菩薩摩訶薩行施之時，所施之物能捨不悋，不觀福田及非福田，以是業緣，得七處平滿相。若菩薩摩訶薩，布施之時心不生疑，以是業緣，得柔軟聲相。若菩薩摩訶薩，如法求財以用布施，以是業緣，得缺骨充滿、師子上身、臂肘𦟛纖。若菩薩摩訶薩，遠離兩舌、惡口、恚心，以是業緣，得四十齒白淨齊密。若菩薩摩訶薩，於諸眾生常修大慈悲，以是業緣，得二互相。若菩薩摩訶薩，常作是願：有來求者，隨意給與。以是業緣，得師子頰。若菩薩摩訶薩，隨諸眾生所須之食悉皆與之，以是業緣，得味中上味。若菩薩摩訶薩，自修十善遍以化人，以是業緣，得廣長舌。若菩薩摩訶薩，不訟彼短、不謗正法，以是業緣，得梵音聲。若菩薩摩訶薩，見諸怨憎生於喜心，以是業緣，得目睫紺色。若菩薩摩訶薩，不隱他德稱揚其善，以是業緣，得白毫相。善男子！若菩薩摩訶薩，修習如是三十二相業因緣時，則得不退菩提之心。」

Regarding the Commentary's citation beginning with "As for the thirty-two marks": secondly, it cites sūtras and treatises to explain the characteristics of the three bodies. It speaks only of the transformation body, yet points universally to the rest. The Mahāprajñāpāramitopadeśa corresponds to thirty-two, the Yogācārabhūmi corresponds to forty-nine, and the Mahāparinirvāṇa-sūtra corresponds to twenty-nine. The sūtra states: 'Good sons! If a bodhisattva-mahāsattva observes the precepts unshakeably, has a generous mind that never wavers, and abides securely in truthful speech like Mount Sumeru, through such karmic conditions he attains the mark of soles that are flat and full like the bottom of a box. If a bodhisattva-mahāsattva, toward parents, upādhyāyas, teachers and elders, and even down to animals, makes offerings and provisions with lawful wealth, through such karmic conditions he attains the mark of thousand-spoked wheels under his soles. If a bodhisattva-mahāsattva does not kill or steal, and constantly feels joy toward parents, teachers, and elders, through such karmic conditions he attains three marks: first, fingers slender and long; second, heels long and projecting; third, the body upright and straight. These three marks share the same karmic condition. If a bodhisattva-mahāsattva cultivates the four means of embracing to gather in sentient beings, through such karmic conditions he attains webbed fingers like the king of white geese. If a bodhisattva-mahāsattva, when parents, teachers, or elders are afflicted with illness, washes and cleans them with his hands, supports them, and massages them, through such karmic conditions he attains soft and tender hands and feet. If a bodhisattva-mahāsattva observes precepts, hears the Dharma, and bestows wisdom without satiation, through such karmic conditions he attains joints and ankles that are well-rounded and full, with body hair curling upward. If a bodhisattva-mahāsattva single-mindedly listens to the Dharma and expounds the correct teaching, through such karmic conditions he attains the shanks of a deer king. If a bodhisattva-mahāsattva harbors no intention to harm toward any sentient beings, is content with food and drink, constantly delights in giving, and nurses the sick by providing medicines, through such karmic conditions his body is well-rounded like a nyagrodha tree, his hands reach past his knees when standing, and atop his crown is an uṣṇīṣa, the mark of an invisible crown. If a bodhisattva-mahāsattva sees those who are terrified and acts to save and protect them, and sees those who are naked and gives them clothing, through such karmic conditions he attains the mark of a concealed organ. If a bodhisattva-mahāsattva draws close to the wise and stays far from fools, takes pleasure in question and answer, and sweeps and adorns the pathways, through such karmic conditions he attains skin that is soft and smooth, with body hair turning to the right. If a bodhisattva-mahāsattva constantly gives food and drink, clothing, bedding, medicine, incense, flowers, and lamps to others, through such karmic conditions he attains a golden body radiating constant light. If a bodhisattva-mahāsattva, when practicing giving, can relinquish the items given without stinginess, not discriminating between fields of merit and non-fields of merit, through such karmic conditions he attains the mark of seven full-rounded places. If a bodhisattva-mahāsattva, at the time of giving, harbors no doubt in mind, through such karmic conditions he attains the mark of a soft and gentle voice. If a bodhisattva-mahāsattva seeks wealth according to the Dharma to use for giving, through such karmic conditions he attains full collarbones, an upper body like a lion, and slender, rounded arms and elbows. If a bodhisattva-mahāsattva stays far from double-tongued speech, harsh speech, and malice, through such karmic conditions he attains forty teeth, white, pure, even, and close-set. If a bodhisattva-mahāsattva constantly cultivates great benevolence and compassion toward sentient beings, through such karmic conditions he attains the mark of the two cheeks. If a bodhisattva-mahāsattva constantly makes this vow: "Whenever someone comes seeking, I will provide it according to their wish," through such karmic conditions he attains lion-like jaws. If a bodhisattva-mahāsattva gives sentient beings whatever food they need, through such karmic conditions he attains the supreme of all tastes. If a bodhisattva-mahāsattva cultivates the ten virtues himself and universally transforms others with them, through such karmic conditions he attains a broad and long tongue. If a bodhisattva-mahāsattva does not litigate over the faults of others and does not slander the correct Dharma, through such karmic conditions he attains the voice of Brahmā. If a bodhisattva-mahāsattva sees enemies and haters and gives rise to a joyful mind, through such karmic conditions he attains dark blue eyelashes. If a bodhisattva-mahāsattva does not conceal the virtues of others and praises their goodness, through such karmic conditions he attains the mark of the white curl of hair (ūrṇā). Good sons! When a bodhisattva-mahāsattva practices the karmic causes and conditions of these thirty-two marks, he then attains an irreversible mind of bodhi.'