華嚴經內章門等雜孔目章 3.50

3.50

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.