金光明最勝王經疏 3.95

3.95

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.