華嚴經內章門等雜孔目章 3.48

3.48

三十二大人相者，一足下安平；二足下千輻輪；三𦟛足跟；四踝骨不現；五𦟛[跳-兆+專]膓如伊尼延鹿王；六陰藏如馬王；七纖長指；八平立手摩膝；九臂肘𦟛圓；十手足網縵；十一手足柔軟；十二兩手兩足兩肩頸七處滿；十三身圓滿如尼拘律樹；十四依《大論》菩薩身齊為中，四邊量等，身𦟛直上，身如師子；十五身金色；十六缺骨滿；十七皮膚細軟；十八塵垢不著；十九身毛上靡；二十一一毛右旋；二十一圓光一尋；二十二咽已上有十一相：一四十齒、二齒齊密、三齒白淨、四廣長舌、五次第得上味、六梵音聲、七頰車方如師子、八目紺色、九眼上下瞬如牛王、十眉間白毫、十一肉髻。三十二相無差別因，皆是持戒得。何以故？若犯戒者，不得下賤人身，況大人相。又由別因，如《瞿夷問經》說。三十二相，通凡夫、小乘、三乘、一乘，但深淺異。凡夫有人，小乘無人，初教即空，終教即如；一乘無盡，具因陀羅及微細等。依別教，其相如十蓮華藏莊嚴世界海塵數等相。餘義如別章。

The thirty-two marks of a great person are: first, level feet; second, thousand-spoked wheels under the feet; third, slender and rounded heels; fourth, ankle bones not protruding; fifth, slender and rounded calves like the royal aineya deer; sixth, concealed private parts like a horse king; seventh, long and slender fingers; eighth, standing erect with hands touching the knees; ninth, slender, rounded arms and elbows; tenth, webbed hands and feet; eleventh, soft and tender hands and feet; twelfth, seven places full on both hands, both feet, both shoulders, and the neck; thirteenth, the body rounded and full like a nyagrodha tree; fourteenth, relying on the Great Treatise, the bodhisattva's body is balanced around the navel as the center, with the four dimensions equal, the body upright and straight, and the torso like a lion; fifteenth, a golden body; sixteenth, full clavicles; seventeenth, soft and delicate skin; eighteenth, dust and dirt not adhering; nineteenth, body hair growing upward; twentieth, each individual hair curling to the right; twenty-first, a halo of one fathom; twenty-second, from the throat upward there are eleven marks: (1) forty teeth, (2) teeth even and tight, (3) teeth white and pure, (4) a broad and long tongue, (5) sequentially attaining the supreme taste, (6) a Brahmā voice, (7) jaws square like a lion's, (8) dark-blue eyes, (9) eyes blinking up and down like an ox king, (10) a white curl between the eyebrows, (11) a fleshy protuberance on the crown. The thirty-two marks do not have distinct causes: all are attained by keeping precepts. Why? Because if one breaks the precepts, one cannot even attain the body of a base person, much less the marks of a great person. Furthermore, they are due to distinct causes, as spoken in the Sūtra of Gopā's Questions. The thirty-two marks apply to ordinary persons, the Hīnayāna, the Triyāna, and the Ekayāna, but differ in depth. In ordinary persons there is a person; in the Hīnayāna there is no person; in the initial teaching they are precisely empty; in the final teaching they are precisely suchness; in the Ekayāna they are inexhaustible, possessing the Indra [net], the subtle, and so forth. Based on the distinct teaching, their marks are as numerous as the dust motes in the sea of ten lotus-treasury adornment worlds. The remaining meanings are as in the separate chapter.