English
English version: Having obtained the marks of slender fingers and long heels, one then successively obtains the mark of a full and well-developed body. Why is this? Because as a Bodhisattva, one is good at receiving the teachings of teachers, parents, and virtuous friends, therefore one successively obtains the mark of a full and well-developed body. Having obtained this mark, one then successively obtains the mark of webbed hands and feet. Why is this? Because as a Bodhisattva, one embraces sentient beings with the four means of attraction (giving, kind speech, beneficial action, and cooperation), therefore one successively obtains the mark of webbed hands and feet. Having obtained this mark, one then successively obtains the mark of hands and feet that are softer than the rest of the body. Why is this? Because as a Bodhisattva, for countless eons, one has used one's hands to rub and wash the bodies of teachers and parents, removing dirt and grime, and anointing them with fragrant oils, therefore one successively obtains the mark of soft hands and feet. Having obtained this mark, one then successively obtains the mark of body hair that grows upwards. Why is this? Because as a Bodhisattva, for countless eons, one has constantly transformed sentient beings, causing them to cultivate giving, morality, and all virtuous dharmas, therefore one successively obtains the mark of upward-growing hair. Having obtained this mark, one then successively obtains the mark of legs like those of a deer king. Why is this? Because as a Bodhisattva, one listens to the Dharma with utmost sincerity and speaks the Dharma with utmost sincerity, in order to destroy the faults of birth and death, therefore one successively obtains the mark of legs like those of a deer king. Having obtained this mark, one then successively obtains the mark of a body that is square and round, like the king of Nyagrodha trees (banyan tree). Why is this? Because as a Bodhisattva, for countless eons, one has constantly given medicine to all sentient beings who are sick, therefore one successively obtains the mark of a body that is square and round. Having obtained this mark, one then successively obtains the mark of hands that reach beyond the knees. Why is this? Because as a Bodhisattva, one never deceives all the virtuous sages, parents, teachers, virtuous friends, and acquaintances, therefore one successively obtains the mark of hands that reach beyond the knees. Having obtained this mark, one then successively obtains the mark of a hidden sexual organ like that of an elephant king or a horse king. Why is this? Because as a Bodhisattva, for countless eons, upon seeing those who are fearful, one is able to protect them, one feels ashamed, one does not speak of the faults of others, and one is good at covering up the sins of others, therefore one successively obtains the mark of a hidden sexual organ like that of an elephant king or a horse king. Having obtained this mark, one then successively obtains the mark of a soft body with one hair growing from each pore. Why is this? Because as a Bodhisattva, for countless eons, one has been close to the wise, one enjoys hearing and discussing the Dharma, and after hearing it, one enjoys practicing it, one enjoys preparing roads and removing thorns, therefore one successively obtains soft skin, and one hair growing from each pore. --------------------------------------------------------------------------------
Chinese
一孔中一毛生相。得是相已。次第获得身金色相。何以故？为菩萨时，于无量世常施众生房舍卧具，饮食、灯明，是故次得金色身相。得是相已，次第获得七处满相。何以故？为菩萨时，于无量世，可瞋之处不生瞋心，乐施众生随意所须，是故次得七处满相。得是相已，次第获得缺骨满相。何以故？为菩萨时，于无量世，善能分别善不善相，言无错谬，不说无义，可受之法口常宣说，不可受者不妄宣传，是故次得缺骨满相。得是相已，次得二相：一者、上身，二者、颊车，皆如师子。何以故？为菩萨时，于无量世中，自无两舌，教他不为，是故次得如是二相。得是相已，次得三相：一、四十齿，二、白净相，三、齐密相。何以故？为菩萨时，于无量世，以十善法教化众生，众生受已，心生欢喜，常乐称扬他人功德，是故次得如是三相。得是相已，次第获得四牙白相。何以故？为菩萨时，于无量世修欲界慈，乐思善法，是故次得四牙白相。得是相已，次得味中最上味相。何以故？为菩萨时，于无量世不待求已然后方施，是故次得味中上味相。得是相已，次得二相：一者、肉髻，二、广长舌。何以故？为菩萨时，于无量世，至心受持十善法教，兼化众生，是故次得如是二相。得是相已，次得梵音相。何以故？为菩萨时，于 现代汉语译本 一孔中一毛生相（ekaromamukhekaroma-jata-laksana）。得到这个相之后，次第获得身金色相（suvarna-varna-kaya-laksana）。为什么呢？因为菩萨在无量世中，常常布施众生房舍卧具、饮食、灯明，所以次第获得金色身相。得到这个相之后，次第获得七处满相（saptotsada-laksana）。为什么呢？因为菩萨在无量世中，在可以嗔怒的地方不生嗔心，乐于布施众生随意所需，所以次第获得七处满相。得到这个相之后，次第获得缺骨满相（citantara-purna-laksana）。为什么呢？因为菩萨在无量世中，善于分别善与不善之相，言语没有错谬，不说无意义的话，对于可以接受的佛法经常宣说，对于不可接受的佛法不妄加宣传，所以次第获得缺骨满相。得到这个相之后，次第获得两个相：一是上半身，二是颊车，都像狮子。为什么呢？因为菩萨在无量世中，自己没有两舌，也教导他人不两舌，所以次第获得这样的两个相。得到这个相之后，次第获得三个相：一是四十齿（catvarimsat-danta），二是牙齿洁白（sita-danta），三是牙齿排列整齐紧密（aviraladanta）。为什么呢？因为菩萨在无量世中，以十善法教化众生，众生接受后，心生欢喜，常常乐于称扬他人的功德，所以次第获得这样的三个相。得到这个相之后，次第获得四牙洁白相（catur-danta-sita-laksana）。为什么呢？因为菩萨在无量世中修习欲界慈心，乐于思考善法，所以次第获得四牙洁白相。得到这个相之后，次第获得味中最上味相（rasagrata-laksana）。为什么呢？因为菩萨在无量世中不等待别人请求之后才布施，所以次第获得味中最上味相。得到这个相之后，次第获得两个相：一是肉髻（usnisa），二是广长舌（jihva-praksalana）。为什么呢？因为菩萨在无量世中，至诚受持十善法教，并且教化众生，所以次第获得这样的两个相。得到这个相之后，次第获得梵音相（brahma-svara-laksana）。为什么呢？因为菩萨在
English
English version The characteristic of having one hair growing from each pore (ekaromamukhekaroma-jata-laksana). Having obtained this characteristic, one successively obtains the characteristic of a golden-colored body (suvarna-varna-kaya-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he constantly gave dwellings, bedding, food, and lamps to sentient beings, therefore he successively obtained the golden-colored body characteristic. Having obtained this characteristic, one successively obtains the characteristic of having seven full places (saptotsada-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he did not generate anger in places where anger could arise, and he happily gave sentient beings whatever they needed, therefore he successively obtained the characteristic of having seven full places. Having obtained this characteristic, one successively obtains the characteristic of having fully filled bones (citantara-purna-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he was skilled at distinguishing between good and bad characteristics, his words were without error, he did not speak meaningless words, he constantly proclaimed the Dharma that could be received, and he did not falsely propagate what could not be received, therefore he successively obtained the characteristic of having fully filled bones. Having obtained this characteristic, one successively obtains two characteristics: first, the upper body, and second, the cheekbones, are both like a lion. Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he himself did not engage in divisive speech, and he taught others not to do so, therefore he successively obtained these two characteristics. Having obtained this characteristic, one successively obtains three characteristics: first, forty teeth (catvarimsat-danta), second, white and pure teeth (sita-danta), and third, evenly spaced and closely aligned teeth (aviraladanta). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he taught sentient beings with the ten wholesome dharmas, and after sentient beings received them, their minds were filled with joy, and they constantly delighted in praising the merits of others, therefore he successively obtained these three characteristics. Having obtained this characteristic, one successively obtains the characteristic of having four white tusks (catur-danta-sita-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he cultivated loving-kindness in the desire realm and delighted in contemplating wholesome dharmas, therefore he successively obtained the characteristic of having four white tusks. Having obtained this characteristic, one successively obtains the characteristic of the most superior taste among tastes (rasagrata-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he did not wait to be asked before giving, therefore he successively obtained the characteristic of the most superior taste among tastes. Having obtained this characteristic, one successively obtains two characteristics: first, the ushnisha (usnisa), and second, the broad and long tongue (jihva-praksalana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he sincerely upheld the teachings of the ten wholesome dharmas and also transformed sentient beings, therefore he successively obtained these two characteristics. Having obtained this characteristic, one successively obtains the characteristic of the Brahma-like voice (brahma-svara-laksana). Why is that? Because when the Bodhisattva was --------------------------------------------------------------------------------
Chinese
无量世，自不恶口、教他不为，是故次得梵音声相。得是相已，次得牛王绀色目相。何以故？为菩萨时，于无量世，等以慈善视怨亲故，是故次得牛王目相。得是相已，次得白毫相。何以故？为菩萨时，于无量世宣说正法，实法不虚，是故次得白毫光相。得是相已，次得无见顶相。何以故？为菩萨时，于无量世，头顶礼拜一切圣贤、师长、父母，尊重赞叹，恭敬供养，是故获得无见顶相。” “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨修如是业，是不为难；在家之人，是乃为难。何以故？在家之人多恶因缘所缠绕故。”◎ 优婆塞戒经卷第一 大正藏第 24 册 No. 1488 优婆塞戒经 优婆塞戒经卷第二 北凉中印度三藏昙无谶译◎ 发愿品第七 善生言：“世尊！是三十二相业谁能作耶？”佛言：“善男子！智者能作。” “世尊！云何名智者？” “善男子！若能善发无上大愿，是名智者。菩萨摩诃萨发菩提心已，身、口、意等所作善业，愿为众生；将来得果，一切共之。菩萨摩诃萨常亲近佛、声闻、缘觉、善知识等，供养恭敬，咨问深法，受持不失。作是愿言：‘我今亲近诸佛、声闻、缘觉、善友，宁无量世受大苦恼，不于菩 现代汉语译本： ‘无量世以来，从不恶语伤人，并且教导他人也不要恶语伤人，因此接下来获得了梵音声相（Brahmaghosha-laksana，佛的三十二相之一，指佛的声音清净美妙）。获得这个相之后，接下来获得了牛王绀色目相（Usabha-netra-laksana，佛的三十二相之一，指佛的眼睛像牛王一样绀青）。为什么呢？因为作为菩萨时，在无量世中，平等地以慈悲的眼光看待怨亲，所以接下来获得了牛王目相。获得这个相之后，接下来获得了白毫相（Urna-laksana，佛的三十二相之一，指两眉之间的白色毫毛）。为什么呢？因为作为菩萨时，在无量世中宣说正法，所说的真实不虚，所以接下来获得了白毫光相。获得这个相之后，接下来获得了无见顶相（Usnisa-laksana，佛的三十二相之一，指头顶上的肉髻，无法看见顶端）。为什么呢？因为作为菩萨时，在无量世中，以头顶礼拜一切圣贤、师长、父母，尊重赞叹，恭敬供养，所以获得了无见顶相。’ ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家菩萨修习这样的业，是不难的；在家之人，才是难的。为什么呢？因为在家之人多被恶劣的因缘所缠绕。’ 《优婆塞戒经》卷第一 大正藏第24册 No. 1488 《优婆塞戒经》 《优婆塞戒经》卷第二 北凉中印度三藏昙无谶译 发愿品第七 善生（Shan Sheng，人名）说：‘世尊！这三十二相业（Dvātrimśat Mahāpuruṣa Lakṣaṇāni，佛的三十二种殊胜的身体特征）是谁能够修成的呢？’佛说：‘善男子！有智慧的人能够修成。’ ‘世尊！什么叫做有智慧的人呢？’ ‘善男子！如果能够善于发起无上大愿，这就叫做有智慧的人。菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）发起菩提心（Bodhi-citta，觉悟之心）之后，身、口、意等所做的善业，都愿为众生；将来得到的果报，一切与众生共同分享。菩萨摩诃萨常常亲近佛（Buddha）、声闻（Śrāvaka，听闻佛法而证悟的弟子）、缘觉（Pratyekabuddha，靠自己力量证悟的修行者）、善知识（Kalyāṇa-mitra，良师益友）等，供养恭敬，请教深奥的佛法，受持而不忘失。并发愿说：‘我现在亲近诸佛、声闻、缘觉、善友，宁愿在无量世中遭受巨大的苦恼，也不愿背离菩