大方廣佛華嚴經隨疏演義鈔 49.24

49.24

疏「百福相」等者，百福，〈十行品〉已辯。三十二相，至〈法界品〉瞿波處廣說。八十種好，今當略示。《大般若》三百八十一，今當具引。經云「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，作赤銅色。二世尊手足指圓滿纖長，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。七世尊行步直進庠審，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，猶如鵞王。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。二十世尊身相猶如山王，周匝端嚴光淨離翳。二十一世尊身有周匝圓光，於行等時常自照曜。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，不𮃹不凸，周匝妙好。二十五世尊身皮遠離疥癬，亦無靨黠疣贅等過。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輝，如頻婆果上下相稱。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。三十三世尊鼻高修直，兩孔不現。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。三十七世尊眼相修廣，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，廣大修長，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，能令見者無捨無染，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。四十七世尊首髮修長紺青，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，永無褫落。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，常無厭足。五十七世尊面輪修廣得所，皎潔光淨如秋滿月。五十八世尊顏貌舒泰光顯，含笑先言，惟向不背。五十九世尊面貌光澤熙怡，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，亦猶天蓋。六十四世尊身毛紺青光淨，如孔雀項，紅輝綺飾，色類赤銅。六十五世尊法音隨眾大小，不增不減，應現無差。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。七十世尊威德遠振一切，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，讚善毀惡而不愛憎。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德相，文同綺畫，色類丹珠。善現！是名八十隨好。」但經結次後云「是為一二」等，今迴次在前，意不欲具如經文耳。若《瑜伽》說，與上有異，今當更說。論云「如來八十種好，謂手足具二十指，及以節爪並皆殊妙，是即名為一十種隨好。兩手兩足表裏八處，手四足四並皆殊妙，是即名為八種隨好。兩踝膝股六處殊妙，是名為六種隨好。兩臂肘腕六處殊妙，是即名為六種隨好。腰膝殊妙各一隨好。兩核殊妙為二隨好。陰藏殊妙為一隨好。兩臀殊妙為二隨好。腕臚臍三並皆殊妙各一隨好。兩脇腋乳並皆殊妙為六隨好。腹胸項脊各一隨好。如是所說除頸已上，於下身分六十隨好。上下齒勢並皆殊妙為二隨好（其齒勇出行列猶如華鬘，故名勢也）。䶥腭殊妙為一隨好。兩脣眷屬並皆殊妙為二隨好。頤蓋圓滿為一隨好。兩頰圓滿善安其所為二隨好。兩目眷屬並皆殊妙為二隨好。兩眉殊妙為二隨好。其鼻二孔並皆殊妙為二隨好。其額殊妙為一隨好。角鬢兩耳並皆殊妙為四隨好。頭髮殊妙為一隨好。如是所說從頸已上二十隨好。總合說為八十隨好。」若依《無上依經》亦有八十，與《大般若》大同，恐繁不引。然釋此相好，《瑜伽》之中乃有二門：一列名、二辨釋。初中，上瑜伽但列名而已。二辨釋中，論更有五門：一相好起位、二相好之因、三相好位差、四相好廢立、五相好優劣。初起位者，論云「如是諸相及諸隨好，若諸菩薩入淨勝意樂地時，以得異熟，從此已上諸相隨好展轉獲得殊勝清淨。」二明因者，大同《涅槃》，前疏已引。三位差別者，論云「當知如是三十二相、八十隨好，菩薩在種性地，唯有種子依身而住。菩薩若在勝解行地，始能修彼，能得方便。若在清淨增上意樂地中，乃名為得。若在諸餘上地，如是相好轉勝清淨。若在如來到究竟地，當知相好善淨無上。」四廢立者，論云「如是諸相是有色故，劣中勝品，諸有清淨易了知故。餘有一切不共佛法，皆得名為大丈夫相，唯立此為大丈夫相。又即如是三十二種大丈夫相，由所依性為任持故。」釋曰：此三十二：與餘功德為所依故：偏得立名：餘不得名。下辨好，論云「由極殊妙令端嚴故，說名隨好。」五優劣者，至〈隨好品〉當廣分別。

Regarding the Commentary's statement: "the marks of a hundred merits," and so forth: The hundred merits have already been explained in the "Chapter on the Ten Practices." The thirty-two marks will be fully expounded in the "Dharmadhātu Chapter" under the section on Gopā. The eighty minor characteristics shall now be briefly indicated. They will now be cited in full from Fascicle 381 of the Mahāprajñāpāramitā-sūtra. The sūtra states:
"Subhūti! What are the eighty minor characteristics of a Tathāgata, Arhat, Samyaksaṃbuddha?
Subhūti!
1. The nails of the World-Honoured One's fingers and toes are narrow, long, thin, moist, luminous, and clean, fresh and pure like flowers, and of the colour of red copper.
2. The fingers and toes of the World-Honoured One's hands and feet are round and full, slender and long, straight and soft, with the joints and bones not protruding.
3. The World-Honoured One's hands and feet are each equal without discrepancy, and between all the fingers and toes they are completely filled and compact.
4. The World-Honoured One's hands and feet are round and full as desired, soft, clean, and lustrous, coloured like lotus flowers.
5. The World-Honoured One's tendons and veins are coiled and firm, deeply hidden and not protruding.
6. Both ankles of the World-Honoured One are hidden and do not protrude.
7. When walking, the World-Honoured One advances straight with composed discernment, like a lord of dragons and elephants.
8. When walking, the World-Honoured One's majestic deportment is fully disciplined, like a lion king.
9. When walking, the World-Honoured One is peaceful and orderly, neither exceeding nor falling short, just like a bull king.
10. The World-Honoured One's deportment in walking, advancing, and halting is elegant, just like a king of geese.
11. When turning around, the World-Honoured One invariably turns to the right, his entire body moving along, like a lord of dragons and elephants.
12. The World-Honoured One's limbs and joints are progressively tapering, round, and exquisitely arranged.
13. The joints of the World-Honoured One's bones are interlocked without gaps, just like coiling dragons.
14. The World-Honoured One's kneecaps are exquisitely arranged, firm, and round.
15. The marks on the World-Honoured One's secret place are wonderful and fine, possessing full majestic strength, round, full, and pure.
16. The World-Honoured One's limbs and torso are smooth, moist, and soft, radiant, pleasing, fresh, and pure, untouched by dust or dirt.
17. The World-Honoured One's bodily deportment is dignified, disciplined, and fearless, always unshrinking.
18. The World-Honoured One's limbs are firm, dense, and well-knit together.
19. The World-Honoured One's limbs are stable, dignified, and heavy, never agitated, complete and indestructible.
20. The World-Honoured One's physical marks are like the king of mountains, upright and adorned all around, luminous, pure, and free of obscurity.
21. The World-Honoured One's body has an enveloping circular halo, which always illuminates by itself when walking and so forth.
22. The World-Honoured One's belly is square and regular without deficiency, soft and not bulging, adorned with manifold marks.
23. The World-Honoured One's navel is deep, coiling to the right, round and wondrous, pure and lustrous.
24. The World-Honoured One's navel is thick, neither concave nor convex, and exquisite all around.
25. The skin of the World-Honoured One's body is free of scabies and ringworm, and is also without flaws such as birthmarks, freckles, or warts.
26. The palms of the World-Honoured One's hands are full and soft, and the soles of his feet are flat and level.
27. The lines on the World-Honoured One's hands are deep, long, clear, and straight, moist and unbroken.
28. The colour of the World-Honoured One's lips is lustrous with a cinnabar glow, like bimba fruit, with upper and lower matching each other.
29. The World-Honoured One's mouth is neither long nor short, neither large nor small, upright and adorned in proper proportion.
30. The mark of the World-Honoured One's tongue is soft, thin, broad, and long, of the colour of red copper.
31. When the World-Honoured One raises his voice, its majestic resonance is deep and far-reaching, clear, radiant, and penetrating like the roar of an elephant king.
32. The tone and resonance of the World-Honoured One's voice is fully melodious, like an echo in a deep valley.
33. The World-Honoured One's nose is high, long, and straight, with the two nostrils not exposed.
34. The World-Honoured One's teeth are square, neat, fresh, and white.
35. The World-Honoured One's canine teeth are round, white, luminous, clean, and progressively sharp.
36. The World-Honoured One's eyes are pure, with blue and white clearly distinct.
37. The mark of the World-Honoured One's eyes is long and wide, like the petals of a blue lotus, exceedingly lovely.
38. The World-Honoured One's eyelashes are upper and lower aligned, thick and not white.
39. The World-Honoured One's eyebrows are long and not white, dense, fine, and soft.
40. The World-Honoured One's eyebrows are fine, regular, and smoothly aligned, of the colour of dark-blue lapis lazuli.
41. The World-Honoured One's eyebrows are high, prominent, and lustrous, shaped like the crescent moon.
42. The World-Honoured One's ears are thick, broad, and long, with their lobes fully developed.
43. The World-Honoured One's two ears are beautifully patterned, symmetrical and even, free from all defects.
44. The World-Honoured One's deportment can make all who see him free of rejection and free of craving, giving rise in all to love and veneration.
45. The World-Honoured One's forehead is broad, round, flat, and regular, extraordinary in form and mark.
46. The upper half of the World-Honoured One's body is round and full, peerless in majestic dignity like a lion king.
47. The hair on the World-Honoured One's head is long and dark-blue, thick and not white.
48. The hair on the World-Honoured One's head is fragrant, clean, fine, and soft, moist and curling.
49. The hair on the World-Honoured One's head is neat, orderly, and without disarray, nor is it tangled.
50. The hair on the World-Honoured One's head is firm and unbroken, never falling out.
51. The hair on the World-Honoured One's head is glossy and extraordinary, untouched by dust or dirt.
52. The World-Honoured One's body is firm and solid, surpassing Nārāyaṇa.
53. The World-Honoured One's body is tall, large, upright, and straight.
54. All the apertures of the World-Honoured One are pure, round, and fine.
55. The strength of the World-Honoured One's limbs is extraordinary, without equal.
56. The marks of the World-Honoured One's body are a delight for all to behold, never causing satiety.
57. The circle of the World-Honoured One's face is long and wide in proper proportion, spotless, luminous, and pure like the autumn full moon.
58. The expression of the World-Honoured One's face is relaxed, radiant, and prominent; smiling before speaking, facing toward others and never turning away.
59. The expression of the World-Honoured One's face is lustrous, cheerful, and peaceful, free from faults such as frowning or turning blue or red.
60. The World-Honoured One's limbs are pure and without defilement, perpetually free from foul odours.
61. From all the pores of the World-Honoured One there perpetually emerges an exquisite fragrance as desired.
62. From the World-Honoured One's mouth there perpetually emerges supreme, extraordinary fragrance.
63. The shape of the World-Honoured One's head is round and wondrous, like a madana fruit, and also like a celestial parasol.
64. The hair on the World-Honoured One's body is dark-blue, luminous, and pure, like a peacock's neck, adorned with red luster, of the colour of red copper.
65. The World-Honoured One's Dharma voice conforms to the size of the assembly without increasing or decreasing, manifesting responsively without discrepancy.
66. The mark of the World-Honoured One's uṣṇīṣa is invisible to anyone.
67. The divisions of the World-Honoured One's fingers and toes are distinct, exquisitely adorned like the colour of red copper.
68. When walking, the World-Honoured One's feet are four finger-breadths above the ground, yet leave imprinted designs.
69. The World-Honoured One sustains himself without waiting for others to guard him; his body does not tilt, nor does it weave.
70. The World-Honoured One's majestic virtue reverberates far and wide to all: those with evil minds rejoice upon seeing him, and the terrified find peace upon seeing him.
71. The World-Honoured One's voice is neither too high nor too low; speaking pleasantly in accordance with the minds of sentient beings.
72. The World-Honoured One is able to preach the Dharma in accordance with the voice and inclination of all kinds of sentient beings.
73. The World-Honoured One expounds the true Dharma with a single voice, enabling all kinds of sentient beings to comprehend according to their capacity.
74. The World-Honoured One's preaching of the Dharma invariably follows proper sequence, necessarily has cause and condition, and his words are never unwholesome.
75. The World-Honoured One views all sentient beings impartially; praising the good and censuring the evil without attachment or aversion.
76. In whatever the World-Honoured One does, he observes first and acts afterward, fully possessing norms and standards, causing cognition to be wholesome and pure.
77. The World-Honoured One's marks and characteristics cannot be fully contemplated by any sentient beings.
78. The bone of the World-Honoured One's crown is firm, solid, and round.
79. The World-Honoured One's countenance is ever youthful and never ages, fond of visiting familiar places.
80. The World-Honoured One's hands, feet, and chest all bear the auspicious characteristic of the whorl of joy (śrīvatsa), with designs like patterned embroidery and colours like cinnabar pearls.
Subhūti! These are called the eighty minor characteristics."
However, after concluding each item, the sūtra states: "This is the first, second..." and so forth; here their order has been placed first, simply because there was no intention to duplicate the full sūtra text.
If one refers to the exposition in the Yogācārabhūmi, it differs from the above, and shall now be stated further. The treatise says:
"The Tathāgata's eighty minor characteristics: namely, the hands and feet possess twenty digits, which, together with their joints and nails, are all extraordinary—these are called ten minor characteristics.
The inner and outer aspects of the two hands and two feet, four on the hands and four on the feet, are all extraordinary—these are called eight minor characteristics.
The two ankles, knees, and thighs, making six places, are extraordinary—these are called six minor characteristics.
The two arms, elbows, and wrists, making six places, are extraordinary—these are called six minor characteristics.
The waist and knees are extraordinary, each being one minor characteristic.
The two testicles are extraordinary, making two minor characteristics.
The concealed organ is extraordinary, making one minor characteristic.
The two buttocks are extraordinary, making two minor characteristics.
The wrists, lower abdomen, and navel, these three are all extraordinary, each being one minor characteristic.
The two flanks, armpits, and breasts are all extraordinary, making six minor characteristics.
The abdomen, chest, neck, and spine each constitute one minor characteristic.
Those thus described, excluding the neck and above, constitute sixty minor characteristics on the lower body.
The posture and arrangement of the upper and lower teeth are both extraordinary, making two minor characteristics (the teeth emerge prominently in rows like flower garlands, hence called 'posture and arrangement').
The palate is extraordinary, making one minor characteristic.
The two lips and their surroundings are both extraordinary, making two minor characteristics.
The chin covering is round and full, making one minor characteristic.
The two cheeks are round, full, and well-positioned, making two minor characteristics.
The two eyes and their surroundings are both extraordinary, making two minor characteristics.
The two eyebrows are extraordinary, making two minor characteristics.
The two nostrils of the nose are both extraordinary, making two minor characteristics.
The forehead is extraordinary, making one minor characteristic.
The temples, sideburns, and two ears are all extraordinary, making four minor characteristics.
The hair on the head is extraordinary, making one minor characteristic.
Those thus described from the neck and above constitute twenty minor characteristics.
Combined together, they are described as eighty minor characteristics."
If according to the Anuttarāśraya-sūtra, there are also eighty, largely identical to the Mahāprajñāpāramitā; fearing excessive length, they are not cited.
Furthermore, in interpreting these marks and characteristics, there are two approaches in the Yogācārabhūmi: first, listing the names; second, distinguishing and explaining them. Under the first, the Yogācārabhūmi above merely listed the names. Under the second, distinguishing and explaining, the treatise additionally presents five approaches: 1. the stages where the marks and characteristics arise; 2. the causes of the marks and characteristics; 3. the distinctions of stages for the marks and characteristics; 4. the inclusion and exclusion of the marks and characteristics; 5. the superiority and inferiority of the marks and characteristics.
First, regarding the stages of arising: The treatise says: "Such marks and minor characteristics—when bodhisattvas enter the stage of pure and superior aspiration, because they have attained maturation, from this point upward these marks and minor characteristics progressively attain extraordinary purity."
Second, clarifying the causes: This is largely the same as the Nirvāṇa-sūtra and has already been cited in the preceding Commentary.
Third, the distinctions of stages: The treatise says: "One should know that regarding these thirty-two marks and eighty minor characteristics: when a bodhisattva is on the stage of the gotra, they dwell as seeds depending on the body. When a bodhisattva is on the stage of resolute conduct, they first become able to cultivate them and attain the means. When on the stage of pure and superior aspiration, they are called 'attained.' When on the other higher stages, these marks and characteristics become ever more purely refined. When the Tathāgata reaches the ultimate stage, one should know that the marks and characteristics are completely pure and unexcelled."
Fourth, inclusion and exclusion: The treatise says: "Because these marks are physical forms, and because their inferior, intermediate, and superior grades and their purities are easily understood; while all other unshared Buddha-dharmas may also be called 'marks of a great person' (mahāpuruṣalakṣaṇa), only these are established as the marks of a great person. Furthermore, it is because these thirty-two marks of a great person serve as the support that sustains [the rest]." Commentary explains: Because these thirty-two serve as the support for the other merits, they exclusively receive the designation; the others do not receive this designation. Below, in distinguishing the minor characteristics, the treatise says: "Because they adorn through extreme exquisiteness, they are called 'minor characteristics' (anuvyañjana)."
Fifth, superiority and inferiority: This will be distinguished in detail when reaching the "Chapter on the Minor Characteristics."