華嚴經內章門等雜孔目章 3.50

3.50

八十隨形好者，手足二十爪指，手足八處表裏平滿，兩踝、兩[跳-兆+專]、兩膝兩䏶、兩、股、臀皮、藏相、兩圓、兩脇、兩腋、兩乳、兩肩、兩肘、兩腕、腰、背、心、臍、咽、腹，悉皆妙好，是名咽已下有六十種好。言䏶股者，即外曰䏶、內曰股。上下牙齒、兩斷、兩脣、兩頰、兩鬢、兩眼、兩耳、兩眉、鼻兩孔、額兩角，是名咽已上有二十種好。一切眾生福德積聚等一毛相，一切毛相福德積聚等一隨形好，一切隨形好福德積聚增至百倍乃至一相，除白毫、肉髻，餘一切相增至千倍乃得白毫相。即二十九相名一切相。白毫相功德增至百千倍乃至肉髻無見頂相，白毫相功德增至億百千倍乃得如來法䗍音相。如來隨意發聲清淨梵音，乃至十方無量世界種性地菩薩成相好種子，解行地菩薩修集方便，淨心地菩薩證得，餘地菩薩漸勝清淨，如來畢竟快淨無上。人中不具，諸天分有，小乘實具，初教即空，終教即如；一乘無量，具因陀羅微細等故。餘義如別章。

Regarding the eighty minor marks: the twenty nails and fingers of hands and feet; the eight places of hands and feet being even and full on the inside and outside; both ankles, both calves, both knees, both thighs, both buttocks, hip skin, the mark of concealed parts, both rounded sides, both flanks, both armpits, both breasts, both shoulders, both elbows, both wrists, waist, back, chest, navel, throat, and abdomen—all are exquisitely excellent; these are called the sixty minor marks from the throat downward. Speaking of thighs and hips: the outer is called thigh, the inner is called hip. Upper and lower teeth, both jawlines, both lips, both cheeks, both temples, both eyes, both ears, both eyebrows, both nostrils, both forehead temples—these are called the twenty minor marks from the throat upward. The merit amassed by all sentient beings equals one hair mark; the merit amassed from all hair marks equals one minor mark; the merit amassed from all minor marks increases a hundredfold up to one mark; excluding the white curl and the fleshy protuberance, all other marks increase a thousandfold to obtain the white curl mark—that is, the twenty-nine marks are called all marks. The merit of the white curl mark increases a hundred-thousandfold up to the fleshy protuberance and the mark of an invisible crown; the merit of the white curl mark increases a hundred-billion-thousandfold to obtain the Tathāgata's mark of the conch-like voice of the Dharma. When the Tathāgata emits sounds at will, they are pure Brahmā voices. Up to the boundless worlds of the ten directions: bodhisattvas on the lineage stage accomplish the seeds of the marks; bodhisattvas on the stage of understanding and practice cultivate the expedient means; bodhisattvas on the stage of the pure mind realize them; bodhisattvas on the remaining stages gradually surpass in purity; the Tathāgata is ultimately, joyfully pure and unsurpassed. They are not complete among humans; the devas have them partially; the Hīnayāna genuinely possesses them; the initial teaching takes them as empty; the final teaching takes them as suchness; the Ekayāna is boundless, because it possesses the Indra [net], the subtle, and so forth. The remaining meanings are as in the separate chapter.