大乘義章 20.68

20.68

次第二門明相好因。經明相因，好因不論。明相因中，四門分別：一正辨因、二就位分別、三明此因具無量能生相好、四明大小所說不同。正辨因中，義別三門：一者別因、二者失因、三者通因。言別因者，三十二相得因各異，如《地持》說「持戒、忍辱、惠施，故得足下安平。」如《涅槃》說「持戒不動、施心不移、安住實語，得足下平。供養父母和上師長，苦惱眾生為作救護，故得足下千輻輪相。不客眾生，無劫盜想，於所尊重，先語問訊合掌恭敬，以愛念財而為供養，破諸憍慢，得纖長指。即上得三相業，得𦟛足跟。以四攝事攝取眾生，故得手足網縵。為所尊重，塗身洗浴捉持案摩故，得手足柔軟相。修諸善法，轉身無厭，得𦟛膊踢。」《涅槃經》說「專心聽法，演說正教，得鹿王[跳-兆+專]。自受正法，廣為人說，為法走使，得踝骨不現相。次第修行三業清淨，瞻病施藥，離諸我慢，修習知足，得手摩膝。見分離者以法和合，修習慚愧，施人衣服，得馬藏相。淨修三業，亦教人修，飲食知量，病者施藥，攝受難業、集聚難財，四大增損能令調順，得身圓滿相。即上得𦟛腨踢業，得身毛上靡。修諸善法，智慧明達，思惟諸法微細之義，於所尊重樂修供養，於同住者以善友攝，教令入義，得一一毛右旋。以上衣食車輿瓔珞嚴身之具，施於一切，不起嗔恚，得身金色圓光尋二相。即上得一一毛右旋業，彼皮膚柔軟。廣施眾生供設大會，得七處滿。已起未起一切善法為作導首，離於我慢柔和其性，為除不善，教以善法，得上身如師子。即上得纖長指業，得臂肘𦟛圓、缺骨滿、身𦟛直三相。遠離兩舌，壞者和合，得四十齒、齒齊密二相。修欲界慈，思惟法義，得齒白淨。隨眾生等歡喜施與，得頰車方。施勝法味，壞諸味者為淨其味，得次第得上味。受持五戒，轉以授人，常行悲心，迴向大法，得肉髻無見頂相及廣長舌二相。常修實語、愛語、時語、如法語，方便說法，得梵音聲。普於眾生等行慈心，猶如父母，得目紺色、眼上下瞬二相。見實德者，稱揚讚彼，得眉間白毫相。」別因如是。次明共因。眾多相好共一因生，名為共因。於中兩門，如《地持》說：第一約就四修分別。於諸善法決定修者，得足下安平相。專心修者，得足下千輻輪、𦟛腨膓、手足網縵、手足柔軟、七處滿、缺骨滿、臂肘𦟛圓、身𦟛直、廣長舌九相。常修者，得纖長指、𦟛指𦟛足跟、立手摩膝、身圓滿、齒齊密五相。無罪修者，得餘諸相。二約八種淨業分別。於諸眾生無忿恚心，得手足柔軟、皮膚細濡二相。次第修時，得𦟛腨踢相。歡喜光明而為供養，善心音聲而為讚嘆，得圓光一尋、身金色、齒白淨、眉間白毫四相。聞譽不喜、覆藏功德，得馬藏相。所修善根迴向菩提，得身毛上靡、四十齒、次第得上味、肉髻四相。勤修精進，得上身如師子、頰車方二相。安眾生心，如視一子，得齒齊密、眼紺𮌟、眼上下瞬三相。修善無厭，獲得餘相。共因如是。次論通因。一切諸相因行無別，名為通因。於此門中，差別有三：第一總說戒行為因，如《地持》說「三十二相無差別因，皆是持戒。若不持戒，尚不能得下賤人身，況大人相。」第二宣說百福為因，如《涅槃》說「三十二相，一一皆為百福嚴之。其百福者，五品心中修行十善，謂下、中、上、上中、上上，即為五十。始修五十，終成五十，是為百福。此百猶是戒行差別。」三就一切諸行說因。理實通論，一切諸行一一皆得相好之果，無有差別。因體如是（此一門竟）。

Next, the second section clarifies the causes of marks and signs. The sūtras clarify the causes of the marks, but do not discuss the causes of the minor signs. Within clarifying the causes of the marks, there are four distinctions: first, directly determining the causes; second, distinguishing them by stage; third, clarifying that this cause possesses measureless capacity to produce the marks and signs; fourth, clarifying differences between the explanations of the Mahāyāna and Hīnayāna. Within directly determining the causes, the meaning is distinguished into three sections: first, particular causes; second, concurrent causes; third, universal causes. As for particular causes, the causes for attaining the thirty-two marks are each distinct, as the Bodhisattvabhūmi states: "Through keeping the precepts, patience, and giving, one attains level soles." As the Nirvāṇa [Sūtra] states: "Through keeping precepts unshakeably, giving with an unwavering mind, and abiding firmly in true words, one attains level soles. By making offerings to parents, preceptors, and teachers, and providing rescue and protection to distressed sentient beings, one attains the thousand-spoked wheel mark on the soles. Not mistreating sentient beings, having no thought of theft, greeting those one respects first with inquiries and joined palms in reverence, making offerings with cherished wealth, and crushing all arrogance, one attains slender and long fingers. Through the same karma that attains these three marks, one attains broad heels. By gathering sentient beings through the four means of embracing, one attains webbed hands and feet. Because one applies ointment, bathes, holds, and massages those one respects, one attains soft hands and feet. Cultivating all wholesome dharmas without weariness throughout rebirths, one attains rounded ankles." The Nirvāṇa Sūtra states: "Focusing single-mindedly on hearing the Dharma and preaching the correct teaching, one attains the calves of an aiṇeya deer-king. Personally accepting the true Dharma, broadly preaching it to others, and acting as an emissary for the Dharma, one attains ankles with bones that do not protrude. Practising progressively with pure triple action, caring for the sick and giving medicine, departing from all arrogance, and cultivating contentment, one's hands reach the knees. Seeing those who are estranged, harmonising them through the Dharma, cultivating shame and conscience, and giving clothing to others, one attains the concealed sheath mark. Purely cultivating the triple action and also teaching others to cultivate it, knowing moderation in eating and drinking, giving medicine to the sick, undertaking difficult tasks, gathering difficult wealth, and being able to regulate the increase and decrease of the four great elements, one attains a fully rounded body. Through the same karma that attains rounded calves, one attains body hair turning upward. Cultivating all wholesome dharmas with bright and penetrating wisdom, contemplating the subtle meanings of all dharmas, delighting in offering homage to those one respects, gathering companions as wholesome friends and instructing them to enter the meaning, one attains each body hair curling to the right. Giving supreme food and drink, carriages, necklaces, and bodily ornaments to all without giving rise to anger, one attains the two marks of golden body and fathom-wide halo. Through the same karma that attains each body hair curling to the right, one's skin is soft. Broadly giving to sentient beings and preparing great assemblies, one attains the seven filled places. Acting as a leader for all wholesome dharmas already arisen or yet to arise, departing from arrogance and softening one's nature, removing what is unwholesome and instructing with wholesome dharmas, one attains the upper body like a lion. Through the same karma that attains slender and long fingers, one attains the three marks of rounded elbows, filled collarbones, and an upright body. Leaving far behind divisive speech and reconciling those who are estranged, one attains the two marks of forty teeth and even, close-set teeth. Cultivating the benevolence of the desire realm and contemplating the meaning of the Dharma, one attains white, pure teeth. Joyfully giving to sentient beings according to their desires, one attains lion-like cheeks. Giving the supreme flavor of the Dharma and purifying taste for those whose tastes are corrupted, one attains receiving the supreme taste in sequence. Upholding the five precepts and in turn imparting them to others, constantly acting with compassionate mind and dedicating toward the great Dharma, one attains the two marks of the uṣṇīṣa with an invisible crown and the broad, long tongue. Constantly cultivating true speech, gentle speech, timely speech, and speech in accord with the Dharma, and expounding the Dharma expediently, one attains the Brahmā-voice. Universally practising a compassionate mind toward sentient beings equally as toward one's parents, one attains the two marks of deep blue eyes and eyelids moving both above and below. Seeing those with real virtues and praising them, one attains the white curl mark between the eyebrows." The particular causes are thus. Next, clarifying concurrent causes: where many marks and signs are produced concurrently from a single cause, this is called a concurrent cause. Within this are two sections, as the Bodhisattvabhūmi states: First, distinguishing according to the four cultivations: one who cultivates all wholesome dharmas with determination attains the mark of level soles. One who cultivates single-mindedly attains nine marks: the thousand-spoked wheel on the soles, rounded calves, webbed hands and feet, soft hands and feet, the seven filled places, filled collarbones, rounded elbows, an upright body, and the broad, long tongue. One who cultivates constantly attains five marks: slender and long fingers, broad heels, hands touching the knees when standing, a fully rounded body, and even, close-set teeth. One who cultivates faultlessly attains the remaining marks. Second, distinguishing according to the eight kinds of pure karma: lacking wrathful thoughts toward sentient beings, one attains the two marks of soft hands and feet and fine, delicate skin. When cultivating progressively, one attains the mark of rounded calves. Offering homage with joyful radiance and praising with wholesome mind and voice, one attains the four marks of a fathom-wide halo, golden body, white, pure teeth, and the white curl between the eyebrows. Hearing praise without joy and concealing one's own merit, one attains the concealed sheath mark. Dedicating the wholesome roots cultivated toward bodhi, one attains the four marks of body hair turning upward, forty teeth, receiving the supreme taste in sequence, and the uṣṇīṣa. Diligently cultivating vigor, one attains the two marks of the upper body like a lion and square cheeks. Calming the minds of sentient beings as though viewing an only child, one attains the three marks of even, close-set teeth, deep blue eyes, and eyelids moving both above and below. Cultivating the wholesome without weariness, one attains the remaining marks. Concurrent causes are thus. Next, discussing universal causes: where the causal practice for all marks has no distinction, this is called a universal cause. Within this section there are three differences: First, explaining precept practice generally as the cause, as the Bodhisattvabhūmi states: "The undifferentiated cause of the thirty-two marks is in all cases the keeping of precepts. If one does not keep the precepts, one cannot even attain the body of a lowly human, much less the marks of a great being." Second, proclaiming the hundred merits as the cause, as the Nirvāṇa [Sūtra] states: "Each of the thirty-two marks is adorned with a hundred merits. As for those hundred merits, cultivating the ten wholesome actions within five grades of mind—namely lower, middle, upper, upper-middle, and upper-upper—yields fifty. Beginning cultivation yields fifty, and completion yields fifty; these are the hundred merits. These hundred are still distinctions within precept practice." Third, explaining the cause in terms of all practices: discussing in accord with true principle, each and every one of all practices attains the fruit of the marks and signs without distinction. The substance of the cause is thus. (Here ends the first section.)