辯正論 6.80

6.80

注薩遮經云。非色生性勝。諸相百福勝。八十種妙勝。莊嚴佛日身。譬如三千大千世界四生眾生並成輪王。更增百倍。始就如來一毛功德。復加百倍。始成一好功德。復加百倍。始成一相功德。復加百倍。始成眉間白毫相功德。復加百倍。始成一無見頂相功德。復加百倍。始成梵䗍聲功德也。仙人覩而自悲。嗟衰葉之旦暮。梵志見而興感。歎靈華之罕逢。何止蹈五把十而標奇。蒙倛斷菑以顯異。注曹植相論云。孔子面如蒙倛。周公形如斷菑也。

Commentary: The Satyaka[-nirgrantha] Sūtra says: 'Supreme is the nature born of non-matter; supreme are the marks born of a hundred merits; supreme are the eighty secondary marks, adorning the body of the Buddha-sun. Suppose all the beings of the four modes of birth in a trichiliocosm were to become wheel-turning kings, and this were multiplied a hundredfold: this would only equal the merit of a single hair of the Tathāgata. Adding another hundredfold produces the merit of one secondary mark. Adding another hundredfold produces the merit of one primary mark. Adding another hundredfold produces the merit of the white ūrṇā between the eyebrows. Adding another hundredfold produces the merit of the invisible usṇīṣa mark. Adding another hundredfold produces the merit of the voice like a Brahmic conch.' When seers behold it, they mourn for themselves, lamenting that they are like fading leaves at dawn and dusk; when brahmacārins see it, their feelings are stirred, sighing that the miraculous blossom is rarely encountered. How could it merely be treading on five and clutching ten to claim wonder, or an exorcist mask and a dead tree trunk to display extraordinary nature? (Commentary note: Cao Zhi's Treatise on Physiognomy says: 'Confucius's face was like an exorcist mask; the Duke of Zhou's form was like a dead tree trunk.')