[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 77.45 # 大方廣佛華嚴經隨疏演義鈔 77.45 大方廣佛華嚴經隨疏演義鈔 77.45 - **Language:** Classical Chinese ### [77.45](https://indike.org/pramana/in.bauddha.taisho.1736.77.45) 疏「若語其因」下，第四辨因。「通純雜」者，即是圓融相因，如前主水神處已明。疏「前二相因如瑜伽等」者，指廣有源。《瑜伽》四十九云「一切菩薩資糧皆感相好，作惡業者宣說種種業，各各感等。如是三十二相無有差別，當知皆由淨戒為因。若犯戒，尚不得下賤人身，況佛相好。若言各各業感，如契經說，即是別因。就中有一行感一相，如云若諸有情有所希冀，隨其所樂正捨珍財，感得頰如師子。是或一行感多相，如能施悅意發喜飲食嚴具等，感身皮金色常光一尋，一毛孔一毛生，身皮細滑等。或多行感一相，如言於其父母種種供養，於諸有情諸苦惱事種種救護，由往來等動轉業故，得足下千輻輪相。又由四種修事業感一切相，謂決定修，感足下善安住；由委悉修，感千輻輪等；由恒常修，感纖長指等；由無罪修，感餘相皮金色等。又諸佛加行感異。」釋曰：此即一行品類所感不同。論云「此相好，種性地有種子，勝解行地修方便，清淨增上意樂地名得，餘上地轉勝清淨，佛地善淨無上。即此相由所依性能任持故，由極殊妙令端嚴故，說名隨好。」釋曰：從即此相由所依下釋好義，好義後品方用，因便此引。其《智論》、《涅槃》等經，初會主水神處已引。若《觀佛三昧海經》，次前明三品相後云「佛告阿難：『如來往昔無量無邊阿僧祇劫，以智慧火燒煩惱薪，修無相定，不作非時證，是故獲得如是相好。一一相中無量化佛，何況多耶！』」釋曰：此通後二相因。 > Regarding the Commentary's passage beginning with: 'If speaking of their causes': the fourth part distinguishes the causes. 'Pervading the pure and the mixed' refers to the perfectly fused mutual cause, as already clarified earlier at the section on the water-governing spirits. Regarding the Commentary's statement: 'The mutual causes of the first two are as in the Yogācārabhūmi and elsewhere': pointing to the extensive treatment has its source. The forty-ninth \[fascicle\] of the Yogācārabhūmi states: 'The provisions of all bodhisattvas all induce the marks and minor signs; for those who commit evil deeds, various deeds are expounded, each inducing them respectively, and so forth. In this way, the thirty-two marks have no difference; one should know that all take pure precepts as their cause. If one violates the precepts, one cannot even attain a lowly human body, much less the Buddha's marks and minor signs. If one says that each deed induces them, as taught in the sūtras, these are specific causes. Among them, there is one practice that induces one mark, as in saying: if sentient beings have something they hope for, and following what they desire one properly gives away precious wealth, one induces cheeks like a lion's. Or one practice induces many marks, as when one is able to give delightful, joy-generating food, drink, ornaments, and so forth, inducing the body's skin to be golden-colored, an aura of one fathom, a single hair growing from each pore, the body's skin being delicate and smooth, and so forth. Or many practices induce one mark, as in saying: making various offerings to one's parents, and providing various rescues and protections for sentient beings in various sufferings and distresses, due to the moving activities of coming and going and so forth, one attains the mark of thousand-spoked wheels under the feet. Furthermore, through four kinds of cultivated activities one induces all the marks: through decisive cultivation, one induces the feet well planted; through thorough cultivation, one induces the thousand-spoked wheels and so forth; through constant cultivation, one induces slender, long fingers and so forth; through guiltless cultivation, one induces the remaining marks, such as golden-colored skin and so forth. Furthermore, the preparatory applications of all buddhas induce differences.' / Explanation: This refers to differences in what is induced by the categories of a single practice. The treatise states: 'Regarding these marks and minor signs, at the stage of lineage there are the seeds; at the stage of practice in resolute faith one cultivates the expedient means; at the stage of pure superior intention it is called attainment; on the remaining higher stages it becomes increasingly pure; at the Buddha stage it is excellently pure and unsurpassed. These very marks, because their underlying nature is able to support them, and because they are extremely wondrous, making them upright and magnificent, are called minor signs.' / Explanation: From 'These very marks, because their underlying nature' and below explains the meaning of minor signs; the meaning of minor signs will only be used in the subsequent chapter, and is cited here merely in passing. Texts such as the Mahāprajñāpāramitopadeśa and the Mahāparinirvāṇa-sūtra have already been cited earlier at the water-governing spirits of the first assembly. As for the Samādhisāgara-buddhānusmṛti-sūtra, following the earlier explanation of the marks of the three grades, it states: 'The Buddha told Ānanda: "In the past, during immeasurable, boundless asaṃkhyeya kalpas, the Tathāgata burned the fuel of afflictions with the fire of wisdom, cultivated signless samādhi, and did not make untimely realization; therefore he attained such marks and minor signs. In each and every mark there are immeasurable transformation buddhas, not to mention many!"' / Explanation: This applies to the causes of the latter two marks. > — English (machine translation) (machine translation) - [Previous: 77.44](https://indike.org/pramana/in.bauddha.taisho.1736.77.44) - [Next: 77.46](https://indike.org/pramana/in.bauddha.taisho.1736.77.46) - [Up: 77](https://indike.org/pramana/in.bauddha.taisho.1736.77) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.77.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.77.45](https://indike.org/pramana/in.bauddha.taisho.1736.77.45) · Pramāṇa