English
English version: If a Bodhisattva speaks harmonious words, uses the four means of conversion (giving, kind speech, beneficial action, and identification) to gather beings, contemplates profound meanings, and cultivates impartial loving-kindness, by this karmic connection, they obtain two excellent marks: first, they have forty teeth in their mouth, which are even, close together, not sparse, and as white as crystal snow; second, they obtain four teeth that resemble a newly rising moon. If a Bodhisattva sees that various beings have needs and desires, they generously give according to their wishes, whether it be wealth or Dharma, by this karmic connection, they obtain two excellent marks: first, they possess a jaw like a lion; second, their neck is round and pure. If a Bodhisattva protects beings as if they were their own child, generates great faith, and has immeasurable loving-kindness, widely gives medicine without any defiled mind, by this karmic connection, they obtain two excellent marks: first, their throat is complete with a thousand vessels, allowing them to receive delicious flavors and have flowing, moistening fluids; second, the collarbones of their body are as strong as Narayana (Vishnu's incarnation). If a Bodhisattva practices the ten wholesome actions themselves and teaches others to practice them, rejoices and praises those who practice, has immeasurable great compassion and pities beings, makes great vows, and embraces and protects the true Dharma, by this karmic connection, they obtain two excellent marks: first, they have an Ushnisha (cranial protuberance) on the crown of their head, which rises up naturally forming a topknot; second, their tongue is broad, thin, and long like a lotus leaf. If a Bodhisattva constantly speaks truthful words, loving words, and beautiful words, expounds the true Dharma without causing it to be inverted or confused, by this karmic connection, they obtain a Brahma-like voice, as beautiful as the sound of a Kalavinka (mythical bird with a beautiful voice), with a profound and far-reaching sound like the resounding of a heavenly drum. If a Bodhisattva regards all beings in the world with a compassionate and respectful mind, as if they were their own parents, does not generate the three poisons of greed, hatred, and delusion, and views all beings equally, by this karmic connection, they obtain two excellent marks: first, their eyelids are blue and beautiful like an Utpala (blue lotus) flower; second, their eyelashes are dark blue like those of a bull king. If a Bodhisattva sees virtuous beings practicing the three trainings of morality, concentration, and wisdom, praises their virtues without generating any criticism, and restrains and protects those who slander them, by this karmic connection, they obtain the white hair mark (Urna) between their eyebrows, which spirals to the right and upwards. ‘Furthermore, Ananda (one of the Buddha's ten principal disciples)! A Bodhisattva who cultivates four right actions obtains the thirty-two marks: first, being resolute and unmixed; second, observing subtle details; third, constantly practicing without interruption; and fourth, acting without inversion. The first karmic connection results in the mark of having flat soles. The second karmic connection results in nine marks: first, having wheel marks on the soles of the feet; second, having full ankles; third, having webbed fingers and toes; fourth, having fine and soft skin; fifth, having seven full places; sixth, ...’ --------------------------------------------------------------------------------
Chinese
两肩平整两腋下满、七者臂𦟛圆、八者舌广长、九者师子臆。第三业缘得五种相：一者指纤长、二者脚跟长、三者身端不曲、四者横竖量等、五者颈圆净。第四业缘得诸余相。 “复次阿难！若十方一切众生俱行十善，如此功德更百倍增长，以此业缘，惟得菩萨一毛之相。入一切毛，功德更百倍增，然后能得菩萨一好。入一切好，功德更百倍增，然后能得菩萨一相。入一切相功德，离白毫相离郁尼沙，如是功德更增百倍得白毫相，又增百倍得郁尼沙相。入郁尼沙功德千倍增长，得如来商珂不共之法相好所摄，因此相好，如来一声遍满十方无量世界。阿难！是三十二相有三因缘不可思议：一者时节不可思议，修行数满三阿僧祇劫；二者心乐不可思议，为安乐利益一切众生故；三者品类不可思议，修一切善离一切恶，是种类无穷故。是故如来身具相好不可思议。 “阿难！何者如来八十种好？一者无见顶，二者顶骨无颏，三者额广平正，四者眉高而长形如初月绀琉璃色，五者广长眼，六者鼻高圆直孔不现，七者耳广厚长轮埵成就，八者身坚实如那罗延，九者身分不可坏，十者身节坚密，十一者身一时回如象王，十二者身柔软，十三者身不曲，十四者身常少，十五者身润泽，十六者身自持不逶迤，十七者身分满 现代汉语译本： 两肩平整，两腋下丰满；第七，手臂浑圆；第八，舌头宽而长；第九，胸膛如狮子般宽广。第三种业缘能获得五种相：第一，手指纤细修长；第二，脚后跟长；第三，身体端正不弯曲；第四，横向和纵向的尺寸相等；第五，脖颈圆润光洁。第四种业缘能获得其他各种相。 ‘再者，阿难（Ananda，佛陀的十大弟子之一）！如果十方一切众生都奉行十善业，这样的功德再增长一百倍，凭借这种业缘，也只能获得菩萨（Bodhisattva，佛教中发愿要普度众生的修行者）身上一根毫毛的相。进入每一根毫毛，功德再增长一百倍，然后才能获得菩萨身上一个‘好’。进入每一个‘好’，功德再增长一百倍，然后才能获得菩萨的一个‘相’。进入一切‘相’的功德，去除白毫相（Urna，位于眉间的白色毫毛）和郁尼沙（Ushnisha，头顶肉髻），这样的功德再增长一百倍才能获得白毫相，再增长一百倍才能获得郁尼沙相。进入郁尼沙的功德增长一千倍，才能获得如来（Tathagata，佛的称号之一）商珂（Shanka，海螺）般不共的法相好所摄持，凭借这种相好，如来一声能遍满十方无量世界。阿难！这三十二相有三种因缘不可思议：第一，时节不可思议，修行圆满三个阿僧祇劫（Asankhya kalpa，极长的时间单位）；第二，心乐不可思议，为了安乐利益一切众生；第三，品类不可思议，修一切善，离一切恶，这种种类是无穷无尽的。因此，如来身具相好，不可思议。’ ‘阿难！什么是如来的八十种好？第一，无见顶相（无能见其顶）；第二，顶骨没有下颏；第三，额头宽广平正；第四，眉毛高挑而修长，形状如新月，颜色如绀琉璃；第五，广长眼；第六，鼻梁高挺圆润笔直，鼻孔不外露；第七，耳朵宽大厚实，耳轮和耳垂都圆满成就；第八，身体坚实如那罗延（Narayana，印度教神祇，毗湿奴的化身）；第九，身体各部分不可破坏；第十，身体关节坚固紧密；第十一，身体能像象王一样一时回转；第十二，身体柔软；第十三，身体不弯曲；第十四，身体常保年轻；第十五，身体润泽；第十六，身体能自我支撑，不摇摆；第十七，身体各部分饱满。’
English
English version: The two shoulders are level, and the two armpits are full; seventh, the arms are round; eighth, the tongue is broad and long; ninth, the chest is like a lion's. The third karmic condition obtains five characteristics: first, the fingers are slender and long; second, the heels are long; third, the body is upright and not bent; fourth, the horizontal and vertical dimensions are equal; fifth, the neck is round and clean. The fourth karmic condition obtains all other characteristics. 'Furthermore, Ananda (one of the ten principal disciples of the Buddha)! If all sentient beings in the ten directions practice the ten wholesome deeds together, the merit of this will increase a hundredfold. With this karmic condition, one can only obtain one hair characteristic of a Bodhisattva (a being who is on the path to Buddhahood). Entering every hair, the merit increases a hundredfold, and then one can obtain one 'good' characteristic of a Bodhisattva. Entering every 'good' characteristic, the merit increases a hundredfold, and then one can obtain one 'characteristic' of a Bodhisattva. Entering all 'characteristics', apart from the Urna (a white curl of hair between the eyebrows) and the Ushnisha (a cranial protuberance), such merit increases a hundredfold to obtain the Urna, and then increases a hundredfold to obtain the Ushnisha. Entering the Ushnisha, the merit increases a thousandfold to obtain the unique Dharma characteristics of the Tathagata (one of the titles of the Buddha) like the Shanka (conch shell), which are encompassed by the auspicious signs. Because of these auspicious signs, the voice of the Tathagata pervades countless worlds in the ten directions. Ananda! These thirty-two characteristics have three inconceivable causes: first, the time is inconceivable, having completed the practice for three Asankhya kalpas (immeasurably long periods of time); second, the joy of the mind is inconceivable, for the sake of the peace and benefit of all sentient beings; third, the categories are inconceivable, cultivating all good and abandoning all evil, these categories are endless. Therefore, the Tathagata's body possesses inconceivable auspicious signs.' 'Ananda! What are the eighty minor marks of the Buddha? First, the invisible crown of the head; second, the skull has no chin; third, the forehead is broad, flat, and upright; fourth, the eyebrows are high and long, shaped like a crescent moon, and the color is like dark blue lapis lazuli; fifth, the wide and long eyes; sixth, the nose is high, round, and straight, and the nostrils are not visible; seventh, the ears are wide, thick, and long, and the helix and lobes are perfectly formed; eighth, the body is as firm as Narayana (a Hindu deity, an avatar of Vishnu); ninth, the body parts are indestructible; tenth, the body joints are firm and tight; eleventh, the body can turn around at once like an elephant king; twelfth, the body is soft; thirteenth, the body is not bent; fourteenth, the body is always youthful; fifteenth, the body is lustrous; sixteenth, the body is self-supporting and does not sway; seventeenth, the body parts are full.' --------------------------------------------------------------------------------
Chinese
足，十八者识满足，十九者容仪备足，二十者威神远振，二十一者一切处不背他，二十二者住处安无能动者，二十三者面部如量不大不长，二十四者广姝，二十五者面净如满月，二十六者面具足满，二十七者正容貌不坏色，二十八者仪容如师子，二十九者进止如象王，三十者行法如鹅王，三十一者头如摩陀那果，三十二者足趺厚四指行时印文现，三十三者爪如赤铜色高薄圆润，三十四者膝骨坚着圆好，三十五者指文庄严，三十六者脉理深，三十七者手文明直，三十八者手文长，三十九者手文不断，四十者手足如意，四十一者手足赤白如莲华色，四十二者孔门相具，四十三者步无广狭，四十四者腰圆大，四十五者腹不现，四十六者齐文如盘蛇右转圆深，四十七者毛色青红如孔雀项，四十八者毛洁净，四十九者毛右旋，五十者口出无上香、身毛皆香气，五十一者唇色赤润如频婆果，五十二者舌色赤，五十三者舌形薄，五十四者一切乐观，五十五者随众生意和悦与语，五十六者于一切处无非善语，五十七者先与语，五十八者随众音声不过不减，五十九者随众语言而为说法，六十者说法不着，六十一者等视众生，六十二者先见后作，六十三者发一音报众声，六十四者次第有因缘说法，六十五者一切众生眼不能尽观相，六十六者 现代汉语译本 一者足跟满足，二者足趺平满，三者手指纤长，四者手足柔软，五者手足指间有缦网相，六者足跟广，七者行步安庠，八者举足离地高，九者行步庠序如龙象，十者进止仪范，十一者回顾合仪，十二者身柔软，十三者身圆满，十四者诸窍清净，十五者身清洁，十六者身贞廉，十七者身具足，十八者识满足，十九者容仪备足，二十者威神远振，二十一者一切处不背他，二十二者住处安无能动者，二十三者面部如量不大不长，二十四者广姝，二十五者面净如满月，二十六者面具足满，二十七者正容貌不坏色，二十八者仪容如师子，二十九者进止如象王，三十者行法如鹅王，三十一者头如摩陀那果（一种果实），三十二者足趺厚四指行时印文现，三十三者爪如赤铜色高薄圆润，三十四者膝骨坚着圆好，三十五者指文庄严，三十六者脉理深，三十七者手文明直，三十八者手文长，三十九者手文不断，四十者手足如意，四十一者手足赤白如莲华色，四十二者孔门相具，四十三者步无广狭，四十四者腰圆大，四十五者腹不现，四十六者齐文如盘蛇右转圆深，四十七者毛色青红如孔雀项，四十八者毛洁净，四十九者毛右旋，五十者口出无上香、身毛皆香气，五十一者唇色赤润如频婆果（一种果实），五十二者舌色赤，五十三者舌形薄，五十四者一切乐观，五十五者随众生意和悦与语，五十六者于一切处无非善语，五十七者先与语，五十八者随众音声不过不减，五十九者随众语言而为说法，六十者说法不着，六十一者等视众生，六十二者先见后作，六十三者发一音报众声，六十四者次第有因缘说法，六十五者一切众生眼不能尽观相，六十六者
English
English version 1. Full heels, 2. Flat and full insteps, 3. Slender and long fingers, 4. Soft hands and feet, 5. Webbed fingers and toes, 6. Broad heels, 7. Graceful gait, 8. High lift of feet when walking, 9. Graceful walking like a dragon or elephant, 10. Proper deportment in movement, 11. Proper turning of the head, 12. Soft body, 13. Full body, 14. Clean orifices, 15. Clean body, 16. Virtuous body, 17. Complete body, 18. Full awareness, 19. Complete appearance, 20. Far-reaching majesty, 21. Never opposing others, 22. Immovable dwelling place, 23. Face of proper proportion, neither too large nor too long, 24. Broad and beautiful, 25. Face as pure as the full moon, 26. Full and complete face, 27. Correct appearance without discoloration, 28. Appearance like a lion, 29. Movement like an elephant king, 30. Conduct like a goose king, 31. Head like a Madana fruit (a type of fruit), 32. Thick insteps, four fingers' width, with imprints visible when walking, 33. Nails like red copper, high, thin, round, and smooth, 34. Firm and well-formed kneecaps, 35. Adorned finger lines, 36. Deep pulse lines, 37. Straight and clear hand lines, 38. Long hand lines, 39. Unbroken hand lines, 40. Hands and feet as desired, 41. Hands and feet red and white like lotus flowers, 42. Complete orifices, 43. Even stride, neither too wide nor too narrow, 44. Round and large waist, 45. Invisible abdomen, 46. Navel mark like a coiled snake, turning right, round and deep, 47. Hair color blue and red like a peacock's neck, 48. Clean hair, 49. Hair turning to the right, 50. Mouth emitting supreme fragrance, body hair all fragrant, 51. Lip color red and moist like a Bimba fruit (a type of fruit), 52. Red tongue color, 53. Thin tongue shape, 54. All optimistic, 55. Speaking harmoniously and pleasantly according to the minds of the assembly, 56. Always speaking good words, 57. Speaking first, 58. Voice neither too loud nor too soft, matching the assembly's voices, 59. Preaching according to the languages of the assembly, 60. Preaching without attachment, 61. Treating all beings equally, 62. Seeing before acting, 63. Uttering one sound that responds to many sounds, 64. Preaching in order with causes and conditions, 65. The eyes of all beings cannot fully see the form, 66. --------------------------------------------------------------------------------