[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) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 4.300 # 說無垢稱經疏 4.300 說無垢稱經疏 4.300 - **Language:** Classical Chinese ### [4.300](https://indike.org/pramana/in.bauddha.taisho.1782.4.300) 贊曰：下八攝善有二：初三嚴因、後五嚴果。此初文也。一修佛二因，不生穢土，因體如前〈序品〉中說。二相好圓滿，無醜陋故。三善修福慧，離生死故。舊經第三明修諸功德，而無樂字，乃屬相好，與新懸別。三十二相者，依《大般若》第三百八十一，佛言善現：「云何如來、應、正等覺三十二大士相？善現！世尊足中有平滿相，妙善安住，猶如奩底。地雖高下，隨足所蹈皆悉坦然，無不等觸，是為第一。世尊足下千輻輪文，輞轂眾相，無不圓滿，是為第二。世尊手足皆悉柔軟，如都羅綿，勝過一切，是為第三。世尊手足一一指間，猶如雁王，或有鞔網金色交絡，文同綺畫，是為第四。世尊手足所有諸指，圓滿纖長，甚可愛樂，是為第五。世尊足跟廣長圓滿，與趺相稱，勝餘有情，是為第六。世尊足趺修高充滿，柔軟妙好，與跟相稱，是為第七。世尊雙腨漸次纖圓，如鑿泥耶仙鹿王腨，是為第八。世尊雙臂修直𦟛圓，如象王鼻，平立摩膝，是為第九。世尊陰相勢峯藏密，其猶龍馬，亦如象王，是為第十。世尊毛孔各一毛生，柔潤紺青，右旋宛轉，是第十一。世尊髮毛端皆上靡，右旋宛轉，柔潤紺青，嚴金色身，甚可愛樂，是第十二。世尊身皮細薄潤滑，塵垢水等皆所不住，是第十三。世尊身皮皆真金色，光潔光耀如妙金臺，眾寶莊嚴，眾所樂見，是第十四。世尊兩足二手掌中頸及雙肩，七處充滿，是第十五。世尊肩項圓滿殊妙，是第十六。世尊髆腋悉皆充實，是第十七。世尊容儀圓滿端直，是第十八。世尊身相脩廣端嚴，是第十九。世尊體相縱廣量等，周匝圓滿，如諸瞿陀，是第二十。世尊領臆并身上半威容廣大，如師子王，是二十一。世尊常光面各一尋，是二十二。世尊齒相四十齊平，淨密根深，白逾珂雪，是二十三。世尊四牙鮮白鋒利，是二十四。世尊常得味中上味，喉脈直故，能引身中諸支節脈，所有上味，風熱痰病，不能為雜；由彼不雜，脈離沈浮延縮壞損摧曲等過，能正吞咽，津腋通流，故身心適，常得上味，是二十五。世尊舌相薄淨廣長，能䨱面輪，至耳髮際，是二十六。世尊梵音詞韻和雅，隨眾多少無不等聞，其聲洪震猶如天鼓，發言婉約如頻迦音，是二十七。世尊眼睫猶若牛王，紺青齊整，不相雜亂，是二十八。世尊眼睛紺青鮮白，紅環間飾，皎潔分明，是二十九。世尊面輪其猶滿月，眉相皎淨，如天帝弓，是第三十。世尊眉間有白毫相，右旋柔軟如都羅綿，鮮白光淨，逾珂雪等，是三十一。世尊頂上烏瑟膩沙，高顯周圓，猶如大蓋，是三十二。善現！是名三十二大士相。善現！云何如來應正等覺八十隨好？善現！世尊指爪狹長薄潤，光潔鮮淨，如花赤銅，是為第一。世尊手足指圓纖長，𦟛直柔軟，節骨不現，是為第二。世尊手足各等無差，於諸指間悉皆充密，是為第三。世尊手足圓滿如意，軟淨光澤，色如蓮花，是為第四。世尊筋脈盤結堅固，深隱不現，是為第五。世尊兩踝俱隱不現，是為第六。世尊行步直進庠審，如龍象王，是為第七。世尊行步威容齊肅，如師子王，是為第八。世尊行步安平庠序，不過不減，猶如牛王，是為第九。世尊行步進止儀雅，猶如鵝王，是為第十。世尊迴顧必皆右旋，如龍象王，舉身隨轉，是為第十一。世尊支節漸次𦟛圓，妙善安布，是第十二。世尊骨節交結無隙，猶若龍盤，是第十三。世尊膝輪妙善安布，堅固圓滿，是第十四。世尊隱處其文妙好，威勢具足，圓滿清淨，是第十五。世尊身支潤滑柔軟，光悅鮮淨，塵垢不著，是第十六。世尊身容敦肅無畏，常不怯弱，是第十七。世尊身支堅固稠密，善相屬著，是第十八。世尊身支安定敦重，曾不掉動，圓滿無壞，是第十九。世尊身相猶如仙王，周匝端嚴，光淨離翳，是第二十。世尊身有周匝圓光，於行等時恒自照曜，是第二十一。世尊腹形方正無欠，柔軟不現，眾相莊嚴，是二十二。世尊䐡深，右旋圓妙，清淨光澤，是二十三。世尊臍厚，不窊不凸，周匝妙好，是二十四。世尊皮膚遠離疥癬，亦無黶點疣贅等過，是二十五。世尊手足充滿柔軟，足下安平，是二十六。世尊手文深長明直，潤澤不斷，是二十七。世尊脣色光潤丹輝，如頻婆果，上下相稱，是二十八。世尊面門不長不短、不大不小，如量端嚴，是二十九。世尊舌相軟薄廣長，如赤銅色，是第三十。世尊發聲威震深遠，如象王吼，明朗清徹，是三十一。世尊音韻美妙具足，如深谷響，是三十二。世尊鼻高脩而且直，其孔不現，是三十三。世尊諸齒方整鮮白，是三十四。世尊諸牙圓白光潔，漸次鋒利，是三十五。世尊眼淨青白分明，是三十六。世尊眼相脩廣，譬如青蓮花葉，甚可愛樂，是三十七。世尊眼睫上下齊整，稠密不白，是三十八。世尊雙眉長而不白，緻而細軟，是三十九。世尊雙眉綺靡順次，紺瑠璃色，是第四十。世尊雙眉高顯光潤形如初月，是四十一。世尊耳厚廣大脩長，輪埵成就，是四十二。世尊兩耳綺麗齊平，離眾過失，是四十三。世尊容儀，能令見者無損無染，皆生愛敬，是四十四。世尊額廣圓滿平正，形相殊妙，是四十五。世尊身分上半圓滿，如師子王，威嚴無對，是四十六。世尊首髮脩長紺青，細密不白，是四十七。世尊首髮香潔細軟，潤澤旋轉，是四十八。世尊首髮齊整無亂，亦不交雜，是四十九。世尊首髮堅固不斷，永無褫落，是第五十。世尊首髮光滑殊好，塵垢不著，是五十一。世尊身分堅固充實，逾那羅延，是五十二。世尊身體長大端直，是五十三。世尊諸竅清淨圓好，是五十四。世尊身支勢力殊勝，無與等者，是五十五。世尊身相眾所樂觀，常無厭足，是五十六。世尊面輪修廣得所，皎潔光淨，如秋滿月，是五十七。世尊顏貌舒泰光顯，含咲先言，唯向不背，是五十八。世尊面貌光澤熙怡，遠離顰蹙青赤等過，是五十九。世尊身皮清淨無垢，常無臭穢，是第六十。世尊所有諸毛孔中，常出如意微妙之香，是六十一。世尊面門常出最上殊勝之香，是六十二。世尊首相周圓妙好，如來達那亦猶天蓋，是六十三。世尊身毛紺青光淨，如孔雀項，紅暉綺飾，色類亦銅，是六十四。世尊法音隨眾大小，不增不減，應理無差，是六十五。世尊頂相無能見者，是六十六。世尊手足指網分明，莊嚴妙好，如赤銅色，是六十七。世尊行時，其足去地如四指量，而現印文，是六十八。世尊自持，不待他衛，身無傾動亦不逶迤，是六十九。世尊威德遠震一切，惡心見喜、恐怖見安，是第七十。世尊音聲不高不下，隨眾生意，和悅與言，是七十一。世尊能隨諸有情類言音意樂，而為說法，是七十二。世尊一音演說正法，隨有情類各令得解，是七十三。世尊說法咸依次第，必有因緣，言無不善，是七十四。世尊等觀諸有情類，讚善毀惡而無愛憎，是七十五。世尊所為先觀後作，軌範具足，令識善淨，是七十六。世尊相好一切有情無能觀盡，是七十七。世尊頂骨堅實圓滿，是七十八。世尊顏容常少不老，好巡舊處，是七十九。世尊手足及胸臆前，俱有吉祥喜旋德相，文同綺畫，色類朱丹，是第八十。善現！是名八十隨好。善現！如來、應、正等覺成就如是諸相好故，身光任運能照三千大千世界，無不遍滿。若作意時，即能普照無量無邊無數世界。然為憐愍諸有情故，攝光常照，面各一尋。若縱身光，即日月等所有光明皆常不現，諸有情類便不能知晝夜半月日時歲數，所作事業有不得成。佛聲任運能遍三千大千世界，若作意時，即能遍滿無量無邊無數世界。然為利樂諸有情故，聲隨眾量，不減不增。善現！如是功德勝利，我先菩薩位修行般若波羅密多時，已能成辨，故今相好圓滿莊嚴，一切有情見者歡喜，皆獲殊勝利益安樂。如是。善現！菩薩摩訶薩行深般若波羅密多時，能以財法二種布施攝諸有情，是甚為奇希有之法。」故具相好，名為安樂。諸文等缺，不名為樂。修此因行，如《瑜伽》說。 > Commentary: The following eight \[points on\] gathering virtues have two parts: the first three adorn the causes, and the latter five adorn the results. This is the first passage. First, cultivating the two causes of a Buddha, one is not born in an impure land; the substance of the causes is as explained previously in the introductory chapter. Second, the primary and secondary physical marks are complete, for there is no ugliness. Third, one skillfully cultivates merit and wisdom, for one is separated from saṃsāra. The older translation in the third point explains cultivating all virtues, but lacks the word "joy"; it belongs instead to the physical marks, which is far different from the new \[translation\]. Regarding the thirty-two marks, according to the three hundred and eighty-first fascicle of the Great Prajñāpāramitā-sūtra, the Buddha said to Subhūti: "What are the thirty-two marks of a great person belonging to the Tathāgata, Arhat, Samyaksambuddha? Subhūti! The soles of the Bhagavat's feet are level and full, well and wondrously situated, like the bottom of a round box. Though the ground be uneven, wherever his feet step it is entirely flat, with none \[of the ground\] not touched equally; this is the first. Beneath the Bhagavat's feet are patterns of thousand-spoked wheels, with rims, hubs, and all marks, none incomplete; this is the second. The Bhagavat's hands and feet are all soft and tender, like tula-cotton, surpassing all; this is the third. Between each of the Bhagavat's fingers and toes, like those of a king of geese, there is a webbed network interwoven with golden color, with patterns like fine painted silk; this is the fourth. All the Bhagavat's fingers and toes are round, full, slender, and long, extremely delightful; this is the fifth. The Bhagavat's heels are broad, long, and full, matching the insteps, surpassing other sentient beings; this is the sixth. The Bhagavat's insteps are elevated, full, soft, and wondrously fine, matching the heels; this is the seventh. The Bhagavat's shanks are gradually slender and round, like the shanks of the aineyaka royal deer-seer; this is the eighth. Both of the Bhagavat's arms are long, straight, round, and plump, like the trunk of an elephant king, touching his knees while standing upright; this is the ninth. The Bhagavat's male organ is concealed in a sheath, like that of a dragon-horse or an elephant king; this is the tenth. From each of the Bhagavat's pores a single hair grows, soft, lustrous, dark blue, curling to the right; this is the eleventh. The tips of the Bhagavat's body hairs all point upward, curling to the right, soft, lustrous, and dark blue, adorning his golden body, extremely delightful; this is the twelfth. The skin of the Bhagavat's body is fine, thin, and smooth, so that neither dust, dirt, nor water can adhere; this is the thirteenth. The skin of the Bhagavat's body is entirely of pure golden hue, radiant and brilliant like a wondrous golden dais, adorned with myriad jewels, seen with delight by all; this is the fourteenth. The Bhagavat's two feet, two palms, neck, and two shoulders—these seven places are fleshy and full; this is the fifteenth. The Bhagavat's shoulders and neck are round, full, and singularly wondrous; this is the sixteenth. The Bhagavat's armpits are entirely full; this is the seventeenth. The Bhagavat's deportment is complete, upright, and straight; this is the eighteenth. The marks of the Bhagavat's body are tall, broad, upright, and majestic; this is the nineteenth. The height and width of the Bhagavat's physical frame are equal, all around completely round, like a nyagrodha tree; this is the twentieth. The Bhagavat's bust, chest, and upper body are majestically broad, like a lion king; this is the twenty-first. The Bhagavat's regular halo extends one fathom on each side; this is the twenty-second. The Bhagavat's teeth are forty in number, even, regular, clean, close-set, deep-rooted, and whiter than conch or snow; this is the twenty-third. The Bhagavat's four canine teeth are bright white and sharp; this is the twenty-fourth. The Bhagavat always experiences the supreme of all tastes, because the channels in his throat are straight and can draw the channels of all the bodily limbs; regarding whatever supreme taste there is, disorders of wind, bile, or phlegm cannot disturb it; because they do not disturb it, the channels are free of faults such as sinking, floating, stretching, shrinking, damaging, and bending, so that he swallows properly and bodily fluids flow freely, whereby body and mind are comfortable and he always experiences the supreme taste; this is the twenty-fifth. The Bhagavat's tongue is thin, clean, broad, and long, capable of covering his entire face up to his ears and hairline; this is the twenty-sixth. The Bhagavat's Brahmā voice is harmonious and elegant in tone; regardless of the size of the assembly, all hear it equally; its resonance is deep and vast like a celestial drum, and its utterance is melodious like the voice of a kalaviṅka; this is the twenty-seventh. The Bhagavat's eyelashes are like those of a king of cattle, dark blue, neat, and not disordered; this is the twenty-eighth. The Bhagavat's pupils are dark blue and clear white, adorned with red rims, luminous and distinct; this is the twenty-ninth. The disc of the Bhagavat's face is like the full moon, and his eyebrows are bright and clean, like the bow of Śakra; this is the thirtieth. Between the Bhagavat's eyebrows is the white hair mark (ūrṇā), curling to the right, soft as tula-cotton, bright white, luminous, and clean, surpassing conch, snow, and the like; this is the thirty-first. On the crown of the Bhagavat's head is an uṣṇīṣa, elevated, prominent, and completely rounded, like a great canopy; this is the thirty-second. Subhūti! These are called the thirty-two marks of a great person. Subhūti! What are the eighty secondary marks of the Tathāgata, Arhat, Samyaksambuddha? Subhūti! The Bhagavat's fingernails are narrow, long, thin, and glossy, lustrous and clean, like red copper; this is the first. The Bhagavat's fingers and toes are round, slender, long, straight, and soft, with the joints and bones not protruding; this is the second. The Bhagavat's hands and feet are each equal without discrepancy, and between the digits they are entirely fleshy and close-fitting; this is the third. The Bhagavat's hands and feet are rounded as desired, soft, clean, glossy, with a color like a lotus flower; this is the fourth. The Bhagavat's veins and sinews are deeply coiled and firm, hidden deep and not showing; this is the fifth. Both of the Bhagavat's ankle bones are hidden and not showing; this is the sixth. The Bhagavat walks straight ahead, deliberate and composed, like a dragon-elephant king; this is the seventh. The Bhagavat walks with dignified, solemn deportment, like a lion king; this is the eighth. The Bhagavat walks with peaceful, deliberate regularity, neither exceeding nor falling short, like a king of cattle; this is the ninth. The Bhagavat walks with an elegant demeanor in proceeding and halting, like a king of geese; this is the tenth. Whenever the Bhagavat turns to look back, he always turns to the right, like a dragon-elephant king, his entire body turning together; this is the eleventh. The Bhagavat's limbs and joints are progressively plump, round, and exquisitely arranged; this is the twelfth. The Bhagavat's bones and joints interlock without gap, like a coiled dragon; this is the thirteenth. The Bhagavat's kneecaps are exquisitely arranged, solid, and round; this is the fourteenth. The patterns on the Bhagavat's concealed parts are fine and wondrous, fully dignified, round, and pure; this is the fifteenth. The Bhagavat's limbs are smooth, soft, lustrous, clean, and free of dust and dirt; this is the sixteenth. The Bhagavat's bodily presence is dignified, solemn, and fearless, never timorous; this is the seventeenth. The Bhagavat's bodily limbs are solid, compact, and well-connected; this is the eighteenth. The Bhagavat's bodily limbs are steady, solid, and weighty, never agitated, complete and indestructible; this is the nineteenth. The Bhagavat's physical appearance is like that of an ṛṣi king, completely stately, radiant, clean, and free of blemish; this is the twentieth. The Bhagavat's body has an encircling round halo that constantly illuminates on its own when walking and at other times; this is the twenty-first. The shape of the Bhagavat's belly is square, upright, and without deficiency, soft, not protruding, adorned with all marks; this is the twenty-second. The Bhagavat's navel is deep, curling to the right, rounded and wondrous, pure and lustrous; this is the twenty-third. The Bhagavat's navel is thick, neither concave nor convex, all around exquisite; this is the twenty-fourth. The Bhagavat's skin is far removed from scabies and ringworm, and is free of faults such as moles, dark spots, and warts; this is the twenty-fifth. The Bhagavat's hands and feet are fleshy, soft, and the soles of his feet rest evenly; this is the twenty-sixth. The lines on the Bhagavat's hands are deep, long, clear, straight, moist, and uninterrupted; this is the twenty-seventh. The Bhagavat's lips are lustrous with a cinnabar glow, like bimba fruit, with upper and lower matching each other; this is the twenty-eighth. The Bhagavat's mouth is neither long nor short, neither large nor small, appropriately proportioned and stately; this is the twenty-ninth. The Bhagavat's tongue is soft, thin, broad, and long, with the color of red copper; this is the thirtieth. When the Bhagavat utters sound, its majesty resounds deep and far, like the roar of an elephant king, clear and resonant; this is the thirty-first. The Bhagavat's tone and resonance are fully endowed with beauty, like an echo in a deep valley; this is the thirty-second. The Bhagavat's nose is high, long, and straight, with the nostrils not showing; this is the thirty-third. All of the Bhagavat's teeth are square, even, bright, and white; this is the thirty-fourth. All of the Bhagavat's canine teeth are round, white, lustrous, and progressively sharp; this is the thirty-fifth. The Bhagavat's eyes are clear, with blue and white distinct; this is the thirty-sixth. The Bhagavat's eyes are long and broad, like the petals of a blue lotus, extremely delightful; this is the thirty-seventh. The Bhagavat's eyelashes, upper and lower, are even, dense, and not white; this is the thirty-eighth. Both of the Bhagavat's eyebrows are long and not white, dense, fine, and soft; this is the thirty-ninth. Both of the Bhagavat's eyebrows are finely curved in sequence, with the color of dark-blue lapis lazuli; this is the fortieth. Both of the Bhagavat's eyebrows are elevated, lustrous, and shaped like the crescent moon; this is the forty-first. The Bhagavat's ears are thick, broad, and long, with fully formed lobes; this is the forty-second. Both of the Bhagavat's ears are beautifully shaped, symmetrical, and free of all defects; this is the forty-third. The Bhagavat's demeanor can cause those who see it to be without harm or defilement, giving rise to love and reverence in all; this is the forty-fourth. The Bhagavat's forehead is broad, round, full, flat, and regular, of an exquisite shape; this is the forty-fifth. The upper half of the Bhagavat's body is round and full, like a lion king, incomparably majestic; this is the forty-sixth. The Bhagavat's head hair is long and dark blue, fine, dense, and not white; this is the forty-seventh. The Bhagavat's head hair is fragrant, clean, fine, soft, moist, and curling; this is the forty-eighth. The Bhagavat's head hair is orderly and untangled, neither disheveled nor mixed; this is the forty-ninth. The Bhagavat's head hair is firm, unbroken, and never falls out; this is the fiftieth. The Bhagavat's head hair is smooth, glossy, and exceedingly fine, untouched by dust or dirt; this is the fifty-first. The Bhagavat's body is firm and solid, surpassing Nārāyaṇa; this is the fifty-second. The Bhagavat's body is tall, large, upright, and straight; this is the fifty-third. All the apertures of the Bhagavat's body are pure, rounded, and fine; this is the fifty-fourth. The physical power of the Bhagavat's limbs is singularly superior, with none equal; this is the fifty-fifth. Sentient beings delight in gazing at the Bhagavat's physical marks, never satiated; this is the fifty-sixth. The disc of the Bhagavat's face is appropriately broad and long, luminous, clean, and bright, like the autumn full moon; this is the fifty-seventh. The Bhagavat's facial expression is relaxed, radiant, smiling before speaking, facing forward and never turning away; this is the fifty-eighth. The Bhagavat's face is lustrous, joyful, and serene, free from frowning, pallor, flushing, and other faults; this is the fifty-ninth. The skin of the Bhagavat's body is pure and free of defilement, permanently without foul odor; this is the sixtieth. From all the pores of the Bhagavat's body, an exquisite, wish-fulfilling fragrance constantly emanates; this is the sixty-first. From the Bhagavat's mouth, a supreme, wondrous fragrance constantly emanates; this is the sixty-second. The Bhagavat's head is completely round and wondrous, like a ratna (jewel) or a heavenly canopy; this is the sixty-third. The hairs on the Bhagavat's body are dark blue, bright, and clean, like the neck of a peacock, decorated with red luminescence, of a color like red copper; this is the sixty-fourth. The Bhagavat's Dharma voice accords with the size of the assembly, neither increasing nor decreasing, matching the principle without discrepancy; this is the sixty-fifth. The mark on the crown of the Bhagavat's head is invisible to all; this is the sixty-sixth. The webs of the Bhagavat's fingers and toes are clearly distinct, adorned and wondrous, like red copper; this is the sixty-seventh. When the Bhagavat walks, his feet are about four finger-breadths above the ground, yet leave imprinted patterns; this is the sixty-eighth. The Bhagavat maintains his own bearing without depending on others for protection, his body not leaning or swaying; this is the sixty-ninth. The Bhagavat's majesty and virtue resound far and wide, so that those with evil minds rejoice upon seeing him, and those who are terrified find safety; this is the seventieth. The Bhagavat's voice is neither too high nor too low, matching the minds of sentient beings, speaking harmoniously and pleasantly; this is the seventy-first. The Bhagavat can preach the Dharma in accordance with the speech, sounds, and inclinations of all sentient beings; this is the seventy-second. With a single voice, the Bhagavat expounds the true Dharma, enabling all sentient beings to understand according to their kinds; this is the seventy-third. In expounding the Dharma, the Bhagavat always proceeds in orderly sequence, invariably based on causes and conditions, with no unwholesome speech; this is the seventy-fourth. The Bhagavat looks upon all sentient beings with equanimity, praising the good and censuring the evil without attachment or aversion; this is the seventy-fifth. In whatever he does, the Bhagavat observes first and acts later, complete in proper conduct, causing consciousness to be well purified; this is the seventy-sixth. No sentient beings can fully view all the Bhagavat's primary and secondary marks; this is the seventy-seventh. The crown bone of the Bhagavat's head is solid and full; this is the seventy-eighth. The Bhagavat's countenance is perpetually youthful and never grows old, fond of visiting familiar places; this is the seventy-ninth. On the Bhagavat's hands, feet, and chest are the virtuous auspicious svastika marks, patterned like fine painted silk, with a cinnabar color; this is the eightieth. Subhūti! These are called the eighty secondary marks. Subhūti! Because the Tathāgata, Arhat, Samyaksambuddha is endowed with such primary and secondary marks, the light of his body naturally illuminates the trichiliocosm, leaving none unpervaded. If he directs his intent, he can universally illuminate limitless, boundless, and innumerable worlds. However, out of compassion for sentient beings, he gathers in the light so that it constantly illuminates only one fathom on each side. If he let loose his bodily light, the radiance of the sun, moon, and the like would permanently fail to appear, and sentient beings would be unable to know day, night, fortnights, hours, seasons, and years, so that their tasks could not be accomplished. The Buddha's voice naturally pervades the trichiliocosm; if he directs his intent, it can pervade limitless, boundless, and innumerable worlds. However, for the benefit and joy of sentient beings, his voice matches the size of the assembly, neither decreasing nor increasing. Subhūti! Such virtues and superior benefits I was already able to accomplish formerly when I was on the bodhisattva stage practicing the perfection of wisdom; therefore, now my primary and secondary marks are fully complete and adorned, and all sentient beings who see them rejoice, all obtaining superior benefit, peace, and joy. Thus it is. Subhūti! When a bodhisattva-mahāsattva practices the profound perfection of wisdom, being able to gather sentient beings through the two kinds of giving—material wealth and the Dharma—this is an extremely marvelous and rare phenomenon.' Thus, being endowed with the primary and secondary marks is called 'joy and peace.' If texts lack these, it is not called 'joy.' The cultivation of these causal practices is as explained in the Yogācārabhūmi. > — English (machine translation) (machine translation) - [Previous: 4.299](https://indike.org/pramana/in.bauddha.taisho.1782.4.299) - [Next: 4.301](https://indike.org/pramana/in.bauddha.taisho.1782.4.301) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1782.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.4.300) — English, machine translation ## Linked texts (6) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.49.24) — Classical Chinese - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.4.259) — Classical Chinese - [འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.dasasahasrika*bo.619) — Classical Tibetan - [大般若波羅蜜多經般若理趣分述讚](https://indike.org/pramana/in.bauddha.taisho.1695.2.79) — Classical Chinese - [觀彌勒上生兜率天經贊](https://indike.org/pramana/in.bauddha.taisho.1772.2.123) — Classical Chinese - [མངོན་པར་འབྱུང་བའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.avadana.abhiniskramanasutra-d301*bo.24) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.4.300](https://indike.org/pramana/in.bauddha.taisho.1782.4.300) · Pramāṇa