大乘起信論內義略探記 1.71

1.71

第五相好多少者，若依小乘，三十二相八十種好，說是實報之德。若依始教，說八萬四千相為實，如〈離世間品〉說，此通始終。又《佛地經》中說二十一殊勝功德，此約終教也。頓教中不說相好差別。若依圓教，有十蓮華藏世界海微塵數相好，一一相好周遍法界，業用亦爾。所以說十者，顯無盡義故，如〈相海品〉。又《觀佛三昧經》中，約此三宗佛相好，分三收故。彼經云「略中略者，我今為此時會及淨飯王，略說相好。佛生人間示同人事，同人相故說三十二相，勝諸天故說八十好，為諸菩薩說八萬四千諸妙相好。佛實相好，我初成道摩伽國寂滅道場，為普賢、賢首等諸大菩薩，於《雜華經》已廣分別。」解云：此中三十二相等，當略中之略，為人天二乘等即當初也；八萬四千等義當但略；為三乘菩薩等當次也；佛實相好，如《雜華經》說者，義當廣說，即指《華嚴．相海品》也。

Fifth, the number of marks and minor characteristics. According to the Hīnayāna, the thirty-two marks and eighty minor characteristics are said to be the virtues of the real retribution. According to the initial teaching, the eighty-four thousand marks are said to be real, as explained in the 'Chapter on Transcending the World'; this applies to both the initial and final [teachings]. Furthermore, in the Buddhabhūmi-sūtra twenty-one superior virtues are explained; this refers to the final teaching. Within the sudden teaching, no distinction of marks and minor characteristics is spoken of. According to the perfect teaching, there are marks and minor characteristics numerous as the fine dust particles of ten Lotus Treasury Oceans of Worlds, each mark and minor characteristic pervading the dharmadhātu, and the operations of function are likewise. The reason ten is spoken of is to reveal the meaning of inexhaustibility, as in the 'Chapter on the Ocean of Marks'. Furthermore, in the Guanfo sanmei jing, the buddha-marks and minor characteristics are categorized into three according to these three lineages. That sūtra says: 'Regarding the abridged among abridged, I now, for this assembly and for King Śuddhodana, briefly explain the marks and minor characteristics. The Buddha was born among humans to show conformity with human affairs; to conform with human marks, thirty-two marks are spoken of; to surpass all devas, eighty minor characteristics are spoken of; for all bodhisattvas, eighty-four thousand wondrous marks and minor characteristics are spoken of. Regarding the Buddha's real marks and characteristics, when I first attained the Way in the site of extinction and tranquility in Magadha, for Samantabhadra, Bhadraśrī, and all the other great bodhisattvas, in the Za hua jing I already discriminated them extensively.' The interpretation is: Here, the thirty-two marks and so forth correspond to the abridged of the abridged, which is for humans, devas, the two vehicles, and so on, corresponding to the first; the eighty-four thousand and so forth corresponds in meaning to merely abridged, which is for the bodhisattvas of the three vehicles and so on, corresponding to the second; the Buddha's real marks and characteristics, as spoken of in the Za hua jing, corresponds in meaning to the extensive explanation, referring to the 'Chapter on the Ocean of Marks' in the Avataṃsaka-sūtra.