四分律行事鈔資持記 1.186

1.186

《地持》三十二相者，一、足下平如匳底（持戒不動，施心不移，安住實語，如須彌山。），二、足下千輻輪相（於父母所、和上師長、乃至畜生，以如法財供養供給。），三、手指纖長，四、足跟長，五、身方直（不殺不盜，於父母師長常生歡喜。），六、網縵指如白鵝王（修四攝法攝取眾生），七、手足軟（父母師長病苦時，自手洗拭捉持按摩。），八、節踝𦟛滿，九、身毛上靡（持戒聞法，惠施無厭。），十、鹿王腨（專心聽法，演說正教。），十一、身圓滿如尼拘陀樹，十二、立手過膝，十三、頂有肉髻，十四、無見頂（於諸眾生不生害心，飲食知足，常樂惠施，瞻病給藥。），十五、陰藏相（見怖畏者，為作救護；見裸跣者，施與衣服，有云馬陰藏相。），十六、皮膚細軟，十七、身毛右旋（親近智者，遠離愚人，善喜問答，掃治行路。），十八、身金色，十九、常光明曜（常以衣服飲食臥具醫藥，香花燈明施人。），二十、七處滿（行施之時所珍之物，能捨不悋，不觀福田及非福田，肩臂脚各二，及頸為七。），二十一、柔軟聲（布施之時，心不生疑。），二十二、缺骨充滿，二十三、師子上身，二十四、臂𦟛纖（如法求財，以用布施，上身謂胸臆，有作師子臆是也。），二十五、四十齒白淨齊密（遠離兩舌、惡口、恚心），二十六、四牙相（於諸眾生修大慈悲），二十七、師子頰（有來求者，隨意給與。），二十八、味中上味（隨諸眾生所須之食，悉皆與之。），二十九、廣長舌（自修十善，兼化他人。），三十、梵音聲（不訟彼短，不謗正法。），三十一、目𥇒紺色（見諸怨憎生於喜心），三十二、白毫相（不隱他德，稱揚其善。）。然諸經論名數不同，如上且依《涅槃》具出。智者云：三十二相，因雖各各。論其真因，持戒精進。精進無戒，尚不得人天，況餘相耶！故知因者，須分通別；若論別因，如上所配。若論通因，皆由持戒；今從通意以彰戒德，故云無差別也。上三句推果本因。若下，舉劣況勝。以不持戒必墜三塗，所以不得人中賤報。

Regarding the thirty-two marks in the Bodhisattvabhūmi: 1. Flat soles like the bottom of a casket (maintaining precepts without wavering, having an immovable mind of giving, abiding in truthful words like Mount Sumeru). 2. Thousand-spoked wheel mark on the soles (offering and supplying parents, upādhyāyas, teachers, elders, and even animals with dharmic wealth). 3. Slender and long fingers. 4. Long heels. 5. Upright and straight body (neither killing nor stealing, always generating joy toward parents, teachers, and elders). 6. Webbed fingers and toes like the king of white geese (cultivating the four means of embracing to gather sentient beings). 7. Soft hands and feet (personally washing, wiping, holding, and massaging parents, teachers, and elders when afflicted by illness). 8. Well-rounded joints and ankles. 9. Upward-pointing body hair (maintaining precepts and listening to the Dharma, giving without weariness). 10. Calves like an eneya deer (single-mindedly listening to the Dharma and expounding the correct teaching). 11. Body well-proportioned like a nyagrodha tree. 12. Standing with hands extending below the knees. 13. Fleshy ushnisha on the crown. 14. Invisible crown (generating no harmful mind toward sentient beings, knowing moderation in food and drink, always rejoicing in giving, and attending to the sick with medicines). 15. Sheathed private organ (providing rescue and protection for those who are afraid; giving clothing to those who are naked; some call it the horse-sheathed private organ). 16. Delicate and soft skin. 17. Body hair curling to the right (drawing near to the wise, staying away from fools, taking delight in questioning and answering, and sweeping and repairing roads). 18. Golden-hued body. 19. Constantly radiant and bright (always giving clothing, food and drink, bedding, medicines, fragrant flowers, and lamps to people). 20. Seven well-rounded places (at the time of giving, able to renounce cherished items without stinginess, not discriminating between fields of merit and non-fields of merit; the two shoulders, two arms, two feet, and the neck make seven). 21. Gentle voice (generating no doubt when giving). 22. Filled clavicles. 23. Upper body like a lion. 24. Full and slender arms (seeking wealth according to the Dharma to use for giving; the upper body refers to the chest, which is also rendered as a lion's chest). 25. Forty teeth, white, clean, even, and close together (staying away from divisive speech, harsh speech, and malice). 26. Four canine teeth (cultivating great compassion toward all sentient beings). 27. Lion-like cheeks (freely giving to whoever comes to ask). 28. Supreme among flavors (giving whatever food is required by all sentient beings). 29. Broad and long tongue (cultivating the ten virtues oneself and also transforming others). 30. Brahmā-voice (neither disputing others' faults nor slandering the true Dharma). 31. Dark blue eyes (generating a joyful mind upon seeing enemies and haters). 32. White curl mark (not concealing others' virtues, praising their good qualities). However, the names and numbers in various sūtras and treatises differ; the above is fully set forth by tentatively relying on the Mahāparinirvāṇa-sūtra. Zhiyi says: “Although the causes for the thirty-two marks are distinct, as for their true cause, it is keeping the precepts with vigor. If one has vigor without precepts, one cannot even attain [rebirth among] humans and gods, let alone the other marks!” Therefore, one should know that causes must be divided into general and particular: if discussing particular causes, they are distributed as above; if discussing the general cause, they all stem from maintaining precepts. Now following the general meaning to illuminate the virtue of the precepts, it is said that they are without distinction. The upper three lines trace the effect to the root cause. Below, from “if”, it cites the inferior to contrast with the superior. Since failing to maintain precepts inevitably leads to falling into the three wretched destinies, one would not even obtain a base retribution among humans.