大方廣佛華嚴經隨疏演義鈔 21.34

21.34

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.'