金光明最勝王經疏 3.95

3.95

贊曰：一百八十不共之法者，依《無上依經》云「佛告阿難：『有百八十不共之法，此是如來殊勝功德。一、三十二相；二、八十種好。』」此二廣如餘經論辨，今但略明三十二相。《大般若經》三百八十一說「一、世尊足下具有安平相；二、世尊足下有千輻輪文相；三、手足柔軟相；四、手定指間有鞔網相；五、手足諸指圓滿纖長；六、足跟廣長與趺相稱；七、足趺充滿與跟相稱（伽無此相）；八、世尊雙[跳-兆+專]如瑿泥耶仙鹿王[跳-兆+專]；九、雙臂修直平立摩膝；十、陰相峯密；十一、毛孔各一毛生；十二、髮毛端皆上靡；十三、身皮細滑；十四、身皮金色；十五、七處充滿；十六、肩項圓滿；十七、髆腋充實；十八、世尊容儀洪滿端直；十九、世尊身相修廣端嚴；二十、世尊體相縱廣量等；二十一、世尊頷臆并身上半如獅子王；二十二、常光一尋；二十三、齒相四十齊白深密；二十四、四牙鮮白；二十五、常得五味；二十六、舌相薄長覆面輪際；二十七、梵音和雅隨眾樂聞；二十八、目睫紺青齊整不亂；二十九、眼睛紺青鮮白紅環間飾皎潔；三、十面如滿月眉如帝弓；三十一、眉間毫相光逾於珂雪；三十二、烏瑟膩沙猶如天蓋。」然與《瑜伽》開合有異。《瑜伽》開第十八洪滿端直為身不僂曲，復開二十三為齒無隙齒鮮白，開二十一頷臆為二，合第七足趺與跟相稱，合四牙入齒，合十九修廣端嚴入縱廣量等，無面如滿月。此隨世俗說相不同，故說有別。依前列相，頌曰：等現柔網纖，跟趺[跳-兆+專]臂密，毛生靡潤滑，皮金七眉滿，體儀修廣高，師子光具齒，牙味舌音睫，晴輪毫相蓋。四十九云「所化有情於其種種惡業現行深生喜樂，如是種種現行惡業是所對治，感相隨好種種善業是能對治。」又云「如是一切三十二種大丈夫相無有差別，當知皆用淨戒為因而能感得。何以故？若諸菩薩毀犯淨戒，尚不能得下賤人身，何況能感大丈夫相？」《大般若》又云「如是善現！菩薩摩訶薩行深般若，能以財法二種布施攝諸有情，是為甚奇希有之法。」又由行五修，一發心、二長時、三無間、四殷重、五無餘，之所感得。依《寶女經》第四，修因并相少有差別。《無上依經》第二明所修因，與《瑜伽》四十九同，說相少別，由翻者耳。又說修行四正業得三十二相：一者決定無雜，《瑜伽論》名決定修作。二者諦觀微密，伽名委悉修作。三者常修無間，伽名恒常修作。四者不顛倒心，伽名無罪修作。第一業得足下平相。第二業得九：一足下輪文、二足踝滿、三手足十指網密、四皮細軟、五七處滿、六兩肩平兩腋滿、七臂𦟛圓、八舌廣長、九師子臆。第三業得五：一指纖長、二脚跟長、三身端不曲、四橫竪等量、五顏貌圓淨。第四業得餘相，與《瑜伽》同。《十住毘婆沙》第六亦明三十二相等因，《薩遮尼乾子經》第六亦明三十二相八十種好，廣如彼釋。相好總用眼舌身男四根依處及舌根為體。若諸菩薩種姓地中唯有種子依身而住，勝解行地始能修彼能得方便，淨勝意樂地乃名為得。若在餘上地，如是相好轉勝清淨。若在如來，當知相好善淨無上。問：何故但立此三十二為大丈夫相？答：四十九云「如是諸相是有色故劣中勝品，諸有情類易了知故。雖有一切不共佛法皆得名為大丈夫相，唯立此為大丈夫相。」《大般若經》三百八十一云「云何如來八十隨好？善現！一、指爪狹長；二、手足指圓纖𦟛柔軟；三、手足各等相間充密；四、手足圓滿如意軟淨；五、筋脈盤結深隱不現；六、兩踝俱隱；七、行步直進如龍象王；八、行步威容如師子王；九、行步安平猶如牛王；十、行步進止猶如鵝王；十一、迴領右旋如龍象王；十二、支節漸次圓𦟛好妙；十三、骨節交結猶若龍盤；十四、膝輪妙善堅固圓滿；十五、隱處姣好圓滿清淨；十六、身皮潤滑塵垢不著；十七、身容敦肅常不怯弱；十八、身支堅固稠密相著；十九、身支安定敦重不掉；二十、身相猶如仙王嚴淨；二十一、身光周匝恒自照耀；二十二、腹形方正無欠柔軟；二十三、臍深右旋圓淨光澤；二十四、臍厚不窊不凸妙好；二十五、皮膚遠離疥癬點贅；二十六、手掌充滿足下安平；二十七、手文深長直潤不斷；二十八、脣色光潤如頻婆果；二十九、面門不長不短大小如量；三十、舌相軟薄廣長赤色；三十一、發聲威振明朗清徹；三十二、音韻美妙如深谷響；三十三、鼻高修直其孔不現；三十四、世尊諸齒方整鮮白；三十五、諸牙圓白光潔峯利；三十六、世尊眼淨青白分明；三十七、眼相修廣如青蓮華；三十八、眼睫齊整稠密不白；三十九、眉長不白緻而細軟；四十、雙眉綺靡修次紺色；四十一、雙眉高顯潤如初月；四十二、耳厚廣大輪埵成就；四十三、兩耳綺麗齊平離過；四十四、容儀見者無生染愛；四十五、額廣圓滿形相殊妙；四十六、身分上半如師子王；四十七、首髮脩長紺青稠密；四十八、首髮香潔潤澤旋轉；四十九、首髮齊整不亂不雜；五十、首髮堅固不斷不落；五十一、首髮光滑塵垢不著；五十二、身分堅固逾那邏延；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、身支勢力殊勝無等；五十六、世尊身相樂覩無厭；五十七、面圓脩廣如秋滿月；五十八、顏貌舒泰含笑先言；五十九、面貌光澤遠離頻蹙；六十、身支清淨無垢無臭；六十一、諸毛孔中常出妙香；六十、二面門常出勝妙之香；六十三、首相圓妙猶如天蓋；六十四、身色紺青如孔雀項；六十五、法音隨眾應理無差；六十六、世尊頂相無能見者；六十七、手足指約分明嚴好；六十八、行足去地四指文現；六十九、自持非他身無傾動；七十、威德遠振見喜怖安；七十一、聲不高下出和悅言；七十二、隨類言音隨意樂說；七十三、一音演說隨類得解；七十四、說咸依次必有因緣；七十五、平觀有情讚毀等現；七十六、所為先觀威儀善淨；七十七、世尊相好無能觀盡；七十八、世尊頂骨堅實圓滿；七十九、顏容常少好巡舊處；八十、手足胸臆喜旋德相。」《瑜伽》四十九云「謂兩手足具二十指，及以節爪皆悉殊好，即為二十。兩手兩足表裏八處竝皆殊勝，即為八種。兩踝膝股六處殊好，即為六種。兩臂肘腕，即為六種。腰縫各一，兩核為二。陰藏為一，兩臀為二。臗臚臍三即為三好，兩脇腋乳為六隨好。腹胸項脊各一隨好。除𩒐已下六十隨好，上下齒鬘為二隨好，𪙫腭為一，兩脣為二。頤善圓滿為一隨好，兩頰為二，兩目為二，兩眉為二，鼻二孔為二，額妙為一，角鬢兩耳為四隨好，頭髮為一。頭有二十，合前八十。」略為頌曰：手足二十八，踝膝股臂肘，并腕成十二。腰縫核陰臀，臗臚臍有十。脇腋乳為六，腹胸項脊四，𩒐已下六十。鬘腭脣頤六，頰目眉鼻八，額鬢角耳五，頭髮殊妙一。《無上依經》又有六十八法，足成一百八十。言六十八者，即如大乘所說，佛十八不共法：一、無有誤失；二、無卒暴音；三、無妄失念；四、無不定心；五、無種種相；六、無不擇捨；七者、欲無退；八、精進無退；九、念無退；十、定無退；十一、智慧無退；十二、勝解無退；十三、一切身業智為前導隨智而轉；十四、語業智為前導隨智而轉；十五、一切意業智為前導隨智而轉；十六、知過去世無著無礙；十七、知未來世無著無礙；十八、知現在世無著無礙。如本師《無垢稱經疏》辨，并如《俱舍》說。十力、四無畏、大悲、三念處，復為十八。又有經云獨得法者，如彼經說「如來獨得如意自在捷疾神通，一也。如來獨得無有邊際變化神通，二也。如來獨得無量無盡神通處，三也。如來獨得心自在法，四也。自在無邊知化他心通，五也。自在無礙天耳神通，六也。知無色界眾生種子，七也。通達聖眾般涅槃後，八也。智慧明了無有不定答，九也。大波羅蜜善能答問，十也。分別說法無有過失，十一也。開化眾生無有空過，十二也。如來獨得第一導首，十三也。如來獨得不可害滅，十四也。如來獨得金剛三昧，十五也。一切諸法非色非心心不相應如來了知，十六也。無礙解脫，十七也。三不染法，十八也。斷滅習氣，十九也。一切種智，二十也。如來獨得金剛聚身，二十一也。未曾作意一切事成，二十二也。一切諸相與處相應明淨具足，二十三也。所授記別無有不定，二十四也。於勝負心佛不聽許不得見佛，二十五也。轉一切種勝妙法輪，二十六也。荷負眾生能捨重擔，二十七也。入般涅槃後更起心，二十八也。如來獨得修因圓滿無餘，二十九也。如來獨得至果圓滿無餘，三十也。如來獨得利益他事圓滿無餘，三十一也。如來獨得辨才無盡，三十二也。如來獨得說一切法悉能如理，三十三也。」解云：此中雖有三十三數，《般若》唯取果，有三十二，以修因滿非果德故，是故唯有百八十法。一切希有不可思議法悉皆顯現者，第三結也。謂諸功德勝過一切名希有，超諸情計名不思議。然準《瑜伽》三十六，無上菩提有五希奇：一於諸有情非有因緣而生親愛；二唯為饒益諸有情故，常處生死忍無量苦；三於多煩惱難伏有情，善能解了調伏方便；四於極難解真實義理能隨悟入；五具不思議大威神力。此等希有不可思議，皆依大智而得顯現。

Commentary: Regarding "the one hundred and eighty unshared dharmas," the *Anuttarāśraya-sūtra* states: "The Buddha told Ānanda: 'There are one hundred and eighty unshared dharmas; these are the extraordinary qualities of the Tathāgata: first, the thirty-two marks; second, the eighty minor marks.'" These two are detailed in other sūtras and treatises, and now only the thirty-two marks will be briefly explained. Fascicle 381 of the *Mahāprajñāpāramitā-sūtra* says: "First, under the soles of the World-Honoured One's feet there are well-planted level marks; second, under the soles of the World-Honoured One's feet there are thousand-spoked wheel marks; third, soft and pliable hands and feet; fourth, webbed fingers and toes; fifth, fingers and toes rounded, slender, and long; sixth, heels broad and long, matching the insteps; seventh, insteps full, matching the heels (the *Yogācārabhūmi* lacks this mark); eighth, the calves of the World-Honoured One are like those of the Aineya deer king; ninth, arms long and straight, touching the knees while standing upright; tenth, the organ concealed in a sheath; eleventh, one hair growing from each pore; twelfth, hair and body hairs with their tips turned upward; thirteenth, skin smooth and delicate; fourteenth, body skin of a golden hue; fifteenth, fullness in the seven places; sixteenth, shoulders and neck rounded and full; seventeenth, area below the shoulders and armpits well-filled; eighteenth, the World-Honoured One's deportment majestic, full, and erect; nineteenth, the World-Honoured One's bodily form tall, broad, and majestic; twentieth, the proportions of the World-Honoured One's body symmetrical like a banyan tree; twenty-first, the World-Honoured One's jaw, chest, and upper body like that of a lion king; twenty-second, an aura of one fathom around him; twenty-third, forty teeth, even, white, and close-set; twenty-fourth, four pure white canines; twenty-fifth, constantly possessing the finest sense of taste; twenty-sixth, a tongue thin and long, covering the circumference of the face; twenty-seventh, a voice of Brahmā, melodious and pleasing to hear for all assemblies; twenty-eighth, eyelashes dark blue, neat, and unruffled; twenty-ninth, pupils dark blue, with whites clear and red rings encircling, bright and pure; thirtieth, face like a full moon, eyebrows like Indra's bow; thirty-first, a white tuft between the eyebrows, shining brighter than conch-shell or snow; thirty-second, an uṣṇīṣa like a celestial canopy." However, there are differences in division and combination with the *Yogācārabhūmi*. The *Yogācārabhūmi* divides the eighteenth, majestic and erect, into the body not being stooped; it further divides the twenty-third into teeth without gaps and teeth pure white; it divides the twenty-first, jaw and chest, into two; it combines the seventh, insteps matching the heels; it incorporates the four canines into the teeth; it incorporates the nineteenth, tall and broad, into the symmetrical body proportions; and it lacks the face like a full moon. Because these marks differ according to worldly conventions, the descriptions vary. According to the preceding list of marks, a verse says:
Level, wheel, soft, webbed, slender,
Heels, insteps, calves, arms, sheath,
Hair growing, turned up, smooth, soft,
Skin golden, seven [places], eyebrows full,
Form and deportment tall, broad, high,
Lion, light, full teeth,
Canines, taste, tongue, voice, lashes,
Pupils, wheel, tuft mark, canopy.
Fascicle 49 states: "The sentient beings to be converted take deep delight in the performance of various evil actions. Such various active evil deeds are what is to be countered; the various good deeds that bring about the marks and minor marks are that which counters them." It also says: "All these thirty-two marks of a great person without distinction should be known to take pure precepts as their cause and thus be obtained. Why? If bodhisattvas violate pure precepts, they cannot even attain an inferior human body, much less bring about the marks of a great person." The *Mahāprajñāpāramitā* also says: "Thus, Subhūti, a bodhisattva-mahāsattva who practices profound prajñā is able to gather sentient beings with the two kinds of giving, of wealth and of Dharma; this is a most marvelous and rare dharma." Furthermore, they are obtained through cultivating the five kinds of practice: first, generating the aspiration; second, long duration; third, uninterruptedness; fourth, earnestness; and fifth, without remainder. According to the fourth fascicle of the *Ratnadārikā-sūtra*, the causes of cultivation and the marks differ slightly. The second fascicle of the *Anuttarāśraya-sūtra* explains the causes of cultivation identically to fascicle 49 of the *Yogācārabhūmi*, though the descriptions of the marks differ slightly, due merely to the translators. It also says that by cultivating four correct actions one obtains the thirty-two marks: first, decisive and unmixed—called "decisive cultivation" in the *Yogācārabhūmi*; second, observing with subtle precision—called "detailed cultivation" in the *Yogācārabhūmi*; third, cultivating constantly without interruption—called "constant cultivation" in the *Yogācārabhūmi*; fourth, a mind free from inverted views—called "faultless cultivation" in the *Yogācārabhūmi*. The first action brings about the mark of level soles. The second action brings about nine: first, wheel marks on the soles; second, full ankles; third, finely webbed fingers and toes; fourth, soft and fine skin; fifth, fullness in seven places; sixth, level shoulders and full armpits; seventh, rounded and fleshed arms; eighth, a wide and long tongue; ninth, a lion's chest. The third action brings about five: first, slender and long fingers; second, long heels; third, body straight and unbent; fourth, horizontal and vertical proportions equal; fifth, facial appearance round and pure. The fourth action brings about the remaining marks, which are the same as in the *Yogācārabhūmi*. Fascicle 6 of the *Daśabhūmika-vibhāṣā* also explains the causes of the thirty-two marks and so forth; fascicle 6 of the *Satyaka-nirgrantha-sūtra* also explains the thirty-two marks and eighty minor marks, detailed as in their respective commentaries. The marks and minor marks generally take the bases of the four faculties—eye, tongue, body, and male organ—and the faculty of the tongue as their essential nature. If bodhisattvas are in the stage of gotra, they possess only the seeds abiding in reliance on the body; in the stage of practicing through resolute faith they can first cultivate the means to attain them; and in the stage of pure and exalted aspiration they are said to attain them. In the remaining higher stages, these marks and minor marks become increasingly pure. In the Tathāgata, one should know that the marks and minor marks are exquisitely pure and unsurpassed. Question: Why are only these thirty-two established as the marks of a great person? Answer: Fascicle 49 says: "Because these marks belong to the physical form, they are superior among the inferior and intermediate, and are easily known by sentient beings. Although all unshared qualities of the Buddha may be named marks of a great person, only these are established as the marks of a great person." Fascicle 381 of the *Mahāprajñāpāramitā-sūtra* says: "What are the eighty minor marks of the Tathāgata? Subhūti: 1. Nails narrow and long; 2. Fingers and toes rounded, slender, fleshy, and soft; 3. Hands and feet uniform, proportional, and full; 4. Hands and feet well-rounded, pleasing, soft, and pure; 5. Veins and sinews hidden without knotting, deep and concealed; 6. Both ankles concealed; 7. Gait proceeding straight like the king of nāgas and elephants; 8. Gait dignified like the king of lions; 9. Gait stable and calm like the king of bulls; 10. Gait pacing like the king of hamsas; 11. Turning the neck to the right like the king of nāgas and elephants; 12. Limbs and joints gradually rounded, fleshy, and well-formed; 13. Bone joints interlocking like coiled dragons; 14. Knee discs excellent, firm, and rounded; 15. Private parts shapely, rounded, and pure; 16. Skin smooth, free of dust and grime; 17. Bodily deportment dignified and solemn, never timid; 18. Limbs firm, dense, and knit together; 19. Limbs stable, steady, and unmoving; 20. Bodily form pure and majestic like a king of rṣis; 21. Body light shining all around constantly of itself; 22. Abdomen square and upright, without defect, and soft; 23. Navel deep, turning to the right, rounded, pure, and lustrous; 24. Navel thick, neither hollow nor protruding, exquisite; 25. Skin free from scabs, blemishes, and moles; 26. Palms full, soles level; 27. Lines on hands deep, long, straight, moist, and unbroken; 28. Lips lustrous red like bimba fruit; 29. Mouth neither long nor short, properly proportioned; 30. Tongue soft, thin, broad, long, and red; 31. Voice resonant, bright, clear, and penetrating; 32. Tone of voice melodious like an echo in a deep valley; 33. Nose high and straight, nostrils unexposed; 34. The World-Honoured One's teeth square, even, and pure white; 35. Canines rounded, white, bright, and sharp; 36. The World-Honoured One's eyes pure, with blue and white clearly distinct; 37. Eyes elongated and wide like blue lotus flowers; 38. Eyelashes even, thick, and not gray; 39. Eyebrows long, not gray, dense, and soft; 40. Eyebrows delicate, neatly arranged, and dark blue; 41. Eyebrows prominent and moist like the crescent moon; 42. Ears thick and broad, with complete earlobes; 43. Both ears beautiful, level, and free of defects; 44. Composure that evokes no attachment or desire in those who see it; 45. Forehead broad and round, wonderfully formed; 46. Upper body like that of a lion king; 47. Head hair long, dark blue, and dense; 48. Head hair fragrant, clean, moist, and curling; 49. Head hair neat, unruffled, and unentangled; 50. Head hair firm, neither breaking nor falling out; 51. Head hair smooth, untouched by dust; 52. Body firm, surpassing Nārāyaṇa; 53. The World-Honoured One's body tall, large, and erect; 54. The World-Honoured One's bodily apertures pure and well-rounded; 55. Strength of limbs superior and peerless; 56. The World-Honoured One's bodily marks delightful to behold without satiety; 57. Face round, broad, and long like an autumn full moon; 58. Facial expression composed, greeting with a smile before speaking; 59. Face glowing, free from frowning; 60. Limbs pure, free of filth and odor; 61. All pores constantly emitting wonderful fragrance; 62. Mouth constantly emitting superior and wonderful fragrance; 63. Head rounded and exquisite like a celestial canopy; 64. Body dark blue like a peacock's neck; 65. Voice of the Dharma according with the assembly and matching the truth without error; 66. The World-Honoured One's crown mark invisible to anyone; 67. Creases on fingers and toes clear and well-formed; 68. Walking with feet four fingers above the ground, leaving prints; 69. Poised by oneself, not dependent on others, body unswerving; 70. Majesty echoing far, bringing joy and reassuring fear upon being seen; 71. Voice neither loud nor soft, giving forth harmonious and pleasant words; 72. Speaking according to the capacities and desires of each class of beings; 73. Proclaiming with a single voice, each class understanding according to its kind; 74. Speaking in proper sequence, always with cause and reason; 75. Impartially viewing sentient beings, remaining unchanged amid praise or blame; 76. Prior observation before acting, comportment pure and good; 77. The World-Honoured One's marks and characteristics fathomless to view; 78. The World-Honoured One's cranial bone solid and round; 79. Appearance ever youthful, delighting in visiting familiar places; 80. Marks of svastika and wheel on hands, feet, and chest." Fascicle 49 of the *Yogācārabhūmi* says: "That is, the two hands and feet possessing twenty fingers and toes, as well as joints and nails being exquisite, makes twenty. The inner and outer aspects of the two hands and two feet, being eight places, all superior, makes eight. The two ankles, knees, and thighs, being six places exquisite, makes six. The two arms, elbows, and wrists makes six. The waist and hips, one each, with the two buttocks making two. The concealed organ making one, the two buttocks making two. The hips, belly, and navel making three minor marks; the two sides, armpits, and breasts making six minor marks. The abdomen, chest, neck, and back making one minor mark each. Excluding below the collarbones, there are sixty minor marks; the upper and lower rows of teeth make two minor marks, the palate is one, the two lips are two. The chin well-rounded is one minor mark, the two cheeks are two, the two eyes are two, the two eyebrows are two, the two nostrils are two, the fine forehead is one, the temples and two ears are four minor marks, the hair on the head is one. The head has twenty, combining with the preceding to make eighty." Briefly summarized in a verse:
Hands and feet twenty-eight; ankles, knees, thighs,
Arms, elbows, and wrists make twelve.
Waist, hips, testes, private part, buttocks,
Flanks, belly, navel are ten.
Sides, armpits, breasts make six;
Abdomen, chest, neck, back are four;
Below the collarbones are sixty.
Rows of teeth, palate, lips, chin are six;
Cheeks, eyes, brows, nose are eight;
Forehead, temples, ears are five;
The head hair, exquisitely fine, is one.
The *Anuttarāśraya-sūtra* also contains sixty-eight dharmas, completing the one hundred and eighty. The sixty-eight are the eighteen unshared dharmas of the Buddha as taught in the Mahāyāna: 1. No errors; 2. No clamorous speech; 3. No loss of mindfulness; 4. No uncollected mind; 5. No manifold perceptions; 6. No unconsidered equanimity; 7. No decline in aspiration; 8. No decline in vigor; 9. No decline in mindfulness; 10. No decline in concentration; 11. No decline in wisdom; 12. No decline in liberation; 13. All bodily actions preceded by knowledge and accompanied by knowledge; 14. Verbal actions preceded by knowledge and accompanied by knowledge; 15. All mental actions preceded by knowledge and accompanied by knowledge; 16. Knowledge of the past free of attachment and hindrance; 17. Knowledge of the future free of attachment and hindrance; 18. Knowledge of the present free of attachment and hindrance. As explained in our Master's *Commentary on the Vimalakīrtinirdeśa-sūtra*, and as stated in the *Abhidharmakośa*. The ten powers, four fearlessnesses, great compassion, and three applications of mindfulness further make eighteen. In another sūtra, qualities attained solely [by the Buddha] are mentioned, stating: "The Tathāgata solely attains the swift supernatural power of mastery over wishes, the first. The Tathāgata solely attains boundless supernatural transformations, the second. The Tathāgata solely attains immeasurable and inexhaustible states of supernatural power, the third. The Tathāgata solely attains mastery over the mind, the fourth. The boundless supernatural power of knowing the minds of others to transform them with mastery, the fifth. The unimpeded supernatural power of the divine ear with mastery, the sixth. Knowing the seeds of sentient beings in the formless realm, the seventh. Penetrating the assembly of noble ones after their parinirvāṇa, the eighth. Clear wisdom without any uncertain answers, the ninth. Answering questions well through the great pāramitās, the tenth. Preaching the Dharma with discrimination and without faults, the eleventh. Developing and transforming sentient beings without vain passage, the twelfth. The Tathāgata solely attains the status of foremost guide, the thirteenth. The Tathāgata solely attains indestructibility, the fourteenth. The Tathāgata solely attains the vajra-samādhi, the fifteenth. Knowing all dharmas that are neither physical nor mental and unassociated with mind, the sixteenth. Unimpeded liberation, the seventeenth. The three undefiled dharmas, the eighteenth. Eradication of residual conditioning, the nineteenth. Omniscience (sarvākārajñatā), the twentieth. The Tathāgata solely attains a body like a vajra mass, the twenty-first. Accomplishing all tasks without prior intention, the twenty-second. All marks matching their places, clear, pure, and complete, the twenty-third. Giving predictions without uncertainty, the twenty-fourth. Not granting audience to or allowing the Buddha to be seen by those with a mind of victory and defeat, the twenty-fifth. Turning the supreme wheel of Dharma of all modes, the twenty-sixth. Bearing the burden of sentient beings and able to relinquish the heavy load, the twenty-seventh. Giving rise to intention once again after entering parinirvāṇa, the twenty-eighth. The Tathāgata solely attains the cultivation of causes complete without remainder, the twenty-ninth. The Tathāgata solely attains the realization of fruit complete without remainder, the thirtieth. The Tathāgata solely attains benefiting others complete without remainder, the thirty-first. The Tathāgata solely attains inexhaustible eloquence, the thirty-second. The Tathāgata solely attains preaching all dharmas strictly in accordance with reality, the thirty-third." Explanation: Although there are thirty-three listed here, the *Prajñāpāramitā* takes only the fruitional states, numbering thirty-two, because the completion of cultivated causes is not a fruitional quality; therefore, there are precisely one hundred and eighty dharmas. "All rare and inconceivable dharmas are fully manifested" is the third part, the conclusion. That is, qualities that surpass everything are called rare; those transcending conceptual thought are called inconceivable. According to fascicle 36 of the *Yogācārabhūmi*, unsurpassed bodhi has five marvelous features: first, conceiving affection for sentient beings without any prior cause or condition; second, enduring immeasurable suffering by abiding constantly in saṃsāra solely for the benefit of sentient beings; third, skillfully understanding the means of taming sentient beings who have many afflictions and are hard to tame; fourth, penetrating in accord with the true reality that is extremely difficult to understand; fifth, possessing inconceivable great majestic supernatural power. These rare and inconceivable qualities are all manifested in reliance on great wisdom.