大般涅槃經集解 50.18

50.18

案僧亮曰：五種心者，五品心得五品，或至正見亦爾。名初發心者，具五十心，名壹決定心。名滿足者，具五十定心，名滿足一福也。僧宗曰：五品心，修十善為十。若此心成就，復有五十。是以百福凡成三千二百，為三十二相也。寶亮曰：第七修清淨身者，初後不殺戒有五種心。論萬行不出十善，十善滿足則得成佛。菩薩初在性地時，持一戒有五品心，若持十戒則成五十心。三十心滿登初住，又持十戒復成五十。具有百心，名百福德。如是十地無漏具足，後時成佛，還來應三十，故有三十二相。今言百福成一相者，若就十地有萬福，應言成百相。何故言成三十二解者，意言三十二是一方之所須，若一一相來取盡具萬福。所以復修八十種好者，因世八十人事八十神。然凡夫得相來久，所事之神欲使各各相異。如來今欲化此人等故，一時之中令此人於佛身上各各見其所事之神。既見佛身上有己家所事者，便來歸依，受佛之化。下從十二日去，盡是列己家所事神之名。

Sengliang states: Regarding the 'five kinds of minds': the five grades of mind attain the five grades; or it is also thus up to right view. What is called the 'initial generation of the mind' is equipped with fifty minds, called 'one determined mind'. What is called 'fulfilment' is equipped with fifty determined minds, called 'fulfilling one merit'. Sengzong states: The five grades of mind cultivate the ten virtues to make ten. If this mind is perfected, there are another fifty. Therefore, one hundred merits altogether make three thousand two hundred, forming the thirty-two marks. Baoliang states: Regarding the seventh, 'cultivating a pure body': the precept against killing from beginning to end has five kinds of minds. In discussing the ten thousand practices, none exceed the ten virtues; when the ten virtues are fulfilled, one then attains Buddhahood. When a bodhisattva is initially at the stage of nature, maintaining one precept has five grades of mind; if one maintains ten precepts, this forms fifty minds. When the thirty minds are fulfilled and one ascends to the first abiting, one again maintains the ten precepts, which again forms fifty. Fully possessing one hundred minds is called 'one hundred merits'. In this way, when the undefiled is fully completed throughout the ten stages, when one later attains Buddhahood, one returns to correspond to the thirty; hence there are thirty-two marks. Now it says that one hundred merits form one mark; if in terms of the ten stages there are ten thousand merits, it should say that they form one hundred marks. Why is it explained as forming thirty-two? The intention is that thirty-two are what is needed for a single region; if one takes each individual mark, it fully possesses the ten thousand merits. As for why one also cultivates the eighty minor characteristics: it is because in the world eighty people served eighty deities. However, ordinary beings had obtained marks long ago, and the deities they served were desired to have distinct marks from each other. Now, because the Tathāgata wishes to transform these people, all at once he causes these people to each see the deity they serve upon the Buddha's body. Having seen upon the Buddha's body that which their own family serves, they then take refuge and accept the Buddha's transformation. Below, from the twelfth day onward, it lists all the names of the deities served by their own families.