法苑珠林 9.56

9.56

如佛本行經云。時淨飯王復白仙言。大師。我意欲令我子常在。云何方便及今幼年勿使捨我。阿私陀仙復白王言。大王。我實不能專正決定說是方便令作障礙。時淨飯王復語仙人。作如是言。大師善聽。我今當作種種方便。設方便已。不令我子從今幼稚及到盛年。不聽暫離捨我出家。阿私陀仙即問王言。大王。今者因何事故說如是語。時淨飯王報彼仙人阿私陀言。尊師當知。如我國內所有相師皆語我言。若是童子在家當作轉輪聖王。以是因緣我如是語。阿私陀仙復白王言。大王當知。彼等相師皆大妄語。何以故。如是勝相非是轉輪聖王之相。今此童子有百善相八十隨形。挺特殊好分明炳著皆悉具足。時淨飯王問仙人言。大師。何等是八十隨形好。時阿私陀具白王言（具說八十種好其文如經今依勝天王經說）故勝天王經。佛自說云。八十種好者。一無能見頂。二頂骨堅實。三額廣平正四眉高而長形如初月紺瑠璃色。五目廣長。六鼻高圓直而孔不現。七耳厚廣長埵輪成就。八身堅實如那羅延。九身分不可壞。十身節堅密。十一合身迴顧猶如象王。十二身有光明。十三身調直。十四常少不老。十五身常潤澤。十六身自將衛不待他人。十七身分滿足。十八識滿足。十九容儀具足。二十威德遠震。二十一一切向不背他。二十二住處安隱不危動。二十三面門如量不大不長二十四面廣而平。二十五面圓淨如滿月。二十六無顦顇容。二十七進止如象王。二十八容儀如師子王。二十九行步如鵝王。三十頭如摩陀那菓。三十一身色光悅。三十二足趺厚。三十三爪如赤銅葉。三十四行時印文現地。三十五指文莊嚴。三十六指文明了不闇。三十七手文明直。三十八手文長。三十九手文不斷。四十手足如意。四十一手足紅白色如蓮華。四十二孔門相具。四十三行步不減。四十四行步不過。四十五行步安平。四十六臍深厚狀如盤蛇團圓右轉。四十七手色青紅如孔雀項。四十八毛色潤淨。四十九身毛右靡。五十口出無上香身毛皆爾。五十一脣色赤潤如頻婆菓。五十二脣潤相稱。五十三舌形薄。五十四一切樂觀。五十五隨眾生意和悅與語。五十六於一切處無非善言。五十七若見人先與語。五十八音聲不高不下。隨眾生樂。五十九說法隨眾生語言。六十說法不著。六十一等觀眾生。六十二先觀後作。六十三發一音答眾聲。六十四說法次第皆有因緣。六十五無有眾生能見相盡。六十六觀者無厭。六十七具足一切音聲。六十八顯現善色。六十九剛強之人見則調伏。恐怖者見即得安隱。七十音聲明淨。七十一身不傾動。七十二身分大。七十三身長。七十四身不染。七十五光遍身各一丈。七十六光照身而行。七十七身清淨。七十八光色潤澤猶如青珠。七十九手足滿。八十手足德字。依佛說寶女經云。於是寶女問世尊曰。如來有三十二大人之相。前世宿命行何功德。而致是相遍布于體。佛告寶女。吾往古世行無量德。合集眾行由得是相遍于身體。今粗舉要。如來之相足安平立。大人相者。乃往古世堅固勸助而不退轉。未曾覆蔽他人功德故。

As the *Fo benxing jing* states: Then King Śuddhodana again addressed the ṛṣi, saying: 'Great Master, my intention is to keep my son always with me. By what expedient means, while he is still in his youth, can I prevent him from forsaking me?' The ṛṣi Asita again said to the King: 'Great King, I truly cannot decisively specify such an expedient means so as to create an obstruction.' Then King Śuddhodana again spoke to the ṛṣi, saying: 'Great Master, listen well! I shall now employ various expedient means. Having devised these expedients, I shall not allow my son, from his youth up to his prime, to be permitted to depart for a moment, forsaking me to go forth from the household life.' The ṛṣi Asita then asked the King: 'Great King, on what account do you speak such words today?' King Śuddhodana replied to the ṛṣi Asita: 'Venerable Master, you should know: all the physiognomists throughout my realm have told me that if this boy remains at home, he will become a wheel-turning sacred king. On account of this circumstance, I speak in this manner.' The ṛṣi Asita again said to the King: 'Great King, you should know: those physiognomists are all speaking great falsehoods! Why? Such supreme marks are not the marks of a wheel-turning sacred king. Now this boy possesses the hundred auspicious marks and the eighty secondary signs, surpassing, distinctive, exceptionally fine, distinct, and luminous, all completely fulfilled.' King Śuddhodana asked the ṛṣi: 'Great Master, what are the eighty secondary signs?' Then Asita fully addressed the King (The full explanation of the eighty secondary signs is as in the sūtra; here it is explained according to the *Śrīkaṇṭha-sūtra* [Sheng tianwang jing]). Thus the *Sheng tianwang jing* states that the Buddha himself said: 'As for the eighty secondary signs: (1) The crown of the head cannot be seen; (2) The crown bone is firm and solid; (3) The forehead is broad, flat, and regular; (4) The eyebrows are high, long, shaped like the crescent moon, and the color of deep blue lapis lazuli; (5) The eyes are wide and long; (6) The nose is prominent, round, and straight, and the nostrils are not exposed; (7) The ears are thick, wide, and long, with fully developed lobes; (8) The body is firm and solid like Nārāyaṇa's; (9) The parts of the body are indestructible; (10) The joints of the body are firm and compact; (11) Turning the entire body to look back, he is like an elephant king; (12) The body possesses radiance; (13) The body is harmonious and erect; (14) He is ever youthful and never ages; (15) The body is always lustrous; (16) The body protects and guards itself without relying on others; (17) The parts of the body are complete; (18) Consciousness is fulfilled; (19) Deportment is fully perfected; (20) Majestic virtue resounds afar; (21) He faces all and turns his back on none; (22) His dwelling place is secure, without peril or agitation; (23) The mouth is well-proportioned, neither too large nor too long; (24) The face is broad and flat; (25) The face is round and pure like the full moon; (26) There is no haggard countenance; (27) His advancing and stopping are like an elephant king; (28) His demeanor is like a lion king; (29) His gait is like a goose king; (30) The head is shaped like a madana fruit; (31) The complexion of the body is radiant and pleasing; (32) The insteps are thick; (33) The nails are like red copper leaves; (34) When walking, impressions of wheel-marks appear on the ground; (35) The lines on the fingers are ornate; (36) The lines on the fingers are distinct and not obscured; (37) The lines on the hands are distinct and straight; (38) The lines on the hands are long; (39) The lines on the hands are unbroken; (40) The hands and feet are as desired; (41) The hands and feet are red and white, like lotus blossoms; (42) The orifices are completely endowed with marks; (43) His stride does not fall short; (44) His stride does not overshoot; (45) His stride is calm and even; (46) The navel is deep and thick, shaped like a coiled snake, round and turning to the right; (47) The color of the hands is bluish-red like a peacock's neck; (48) The hair is lustrous and pure; (49) The body hairs curl to the right; (50) The mouth emits supreme fragrance, as do all the body hairs; (51) The color of the lips is red and moist like the bimba fruit; (52) The moistness of the lips is well-matched; (53) The tongue is thin in shape; (54) All delight in beholding him; (55) He speaks harmoniously and pleasantly according to the minds of sentient beings; (56) In all places his words are nothing but good; (57) Seeing people, he greets them first; (58) The voice is neither high nor low, matching the delight of sentient beings; (59) He preaches the Dharma according to the languages of sentient beings; (60) He preaches the Dharma without attachment; (61) He looks upon sentient beings equally; (62) He observes first and acts afterward; (63) Emitting a single sound, he answers the voices of the multitude; (64) In preaching the Dharma, the sequence is always based on causes and conditions; (65) There are no sentient beings who can fathom his marks completely; (66) Those who gaze upon him never tire; (67) He is fully endowed with all voices; (68) He displays auspicious complexions; (69) Obstinate persons who see him are subdued; frightened persons who see him attain peace and security; (70) The voice is clear and pure; (71) The body does not lean or shake; (72) The parts of the body are grand; (73) The body is tall; (74) The body is undefiled; (75) The light enveloping the body extends one zhang on every side; (76) Light illuminates his body as he walks; (77) The body is pure; (78) The light and complexion are lustrous like a blue pearl; (79) The hands and feet are plump; (80) The hands and feet bear the śrīvatsa mark.' According to the *Bao nü jing* (Sūtra of the Precious Maiden) spoken by the Buddha: Thereupon the Precious Maiden asked the World-Honoured One: 'The Tathāgata possesses the thirty-two marks of a great personage. In past existences and former lives, what merits did you cultivate to attain these marks spread throughout the body?' The Buddha told the Precious Maiden: 'In ancient kalpas I cultivated immeasurable merits and brought together myriad practices, whereby I attained these marks spread throughout my body. Now I will briefly summarize the essentials. That the Tathāgata's feet stand firm and level—this mark of a great personage—is because in ancient kalpas I firmly encouraged and aided others without retreating, and never concealed the merits of others.'