English
English version The being said: 'World-Honored One! When is the bodily strength of a Bodhisattva (Bodhisattva, one who aspires to become a Buddha) accomplished, as described by the Buddha?' The Buddha said: 'Good man! It is accomplished when one first cultivates the karma of the thirty-two marks. Good man! When a Bodhisattva cultivates such karma, he is named a Bodhisattva and also attains two samadhis (Samadhi, a state of meditative consciousness): first, Bodhi Samadhi (Bodhi Samadhi, the samadhi of enlightenment), and second, Bhava Samadhi (Bhava Samadhi, the samadhi of existence). Again, there are two samadhis: first, Purva-nivasânusmriti Samadhi (Purva-nivasânusmriti Samadhi, the samadhi of knowing past lives), and second, Saddharma Hetu Samadhi (Saddharma Hetu Samadhi, the samadhi that generates the cause of the true Dharma). Good man! From the time a Bodhisattva cultivates the karma of the thirty-two marks until he attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), he is never satiated with learning. A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) cultivates each mark, surrounded by a hundred merits. Cultivating fifty aspects of mind and possessing fifty aspects of mind is called a hundred kinds of merit.' 'Good man! All the merits in the world are not equal to the merit of a single hair of the Tathagata (Tathagata, one of the titles of the Buddha); the merit of all the pores of the Tathagata is not equal to the merit of a single minor mark; the aggregate of the eighty minor marks is not equal to the merit of a single major mark; the merit of all the major marks is not equal to the merit of the urna (Urna, the white curl of hair between the eyebrows); the merit of the urna is not equal to the usnisa (Usnisa, the cranial protuberance).' 'Good man! A Bodhisattva constantly benefits all beings in countless kalpas (Kalpa, an aeon), diligently performing all good deeds with utmost sincerity. Therefore, the Tathagata has accomplished and possesses immeasurable merits; these thirty-two marks are the result of great compassion. Although a Chakravartin (Chakravartin, an ideal universal ruler) possesses these marks, the marks are not clear and fully accomplished. The essence of this karma of marks is the karma of body, speech, and mind. When cultivating this karma, it is not done in the heavens or in Uttarakuru (Uttarakuru, one of the four continents), but only in the three continents, in the body of a man, not in the body of a woman. After a Bodhisattva-Mahasattva has cultivated this karma, it is said that he has completed three Asamkhya Kalpas (Asamkhya Kalpa, countless great aeons) and gradually attains Anuttara-samyak-sambodhi.' 'Good man! In the past, at the place of Buddha Baoding, I fulfilled the first Asamkhya Kalpa; at the place of Dipankara Buddha (Dipankara Buddha), I fulfilled the second Asamkhya Kalpa; at the place of Kasyapa Buddha (Kasyapa Buddha), I fulfilled the third Asamkhya Kalpa. Good man! In the past, at the place of Sakyamuni Buddha (Sakyamuni Buddha), I first generated the aspiration for Anuttara-samyak-sambodhi.' --------------------------------------------------------------------------------
Chinese
提心，发是心已，供养无量恒沙诸佛，种诸善根，修道持戒，精进多闻。善男子！菩萨摩诃萨修是三十二相业已，了了自知定得阿耨多罗三藐三菩提，如观掌中庵摩勒果。其业虽定，修时次第不必定耶。 “或有人言：如来先得牛王眼相。何以故？为菩萨时，于无量世，乐以善眼和视众生，是故先得牛王眼相；次得余相。或有说言：如来先得八梵音相，余次第得。何以故？为菩萨时，于无量世，恒以软语，先语实语，教化众生，是故先得八梵音相。或有说言：如来先得无见顶相，余次第得。何以故？为菩萨时，于无量世，供养师长、诸佛、菩萨、头顶礼拜破憍慢故，是故先得无见顶相。或有说言：如来先得白毫毛相，余次第得。何以故？为菩萨时，于无量世，不诳一切诸众生故，是故先得眉间毫相。善男子！除佛世尊，余无能说如是相业。 “善男子！或复有人次第说言：如来先得足下平相，余次第得。何以故？为菩萨时，于无量世，布施、持戒，修集道时，其心不动，是故先得足下平相。得是相已，次第获得足下轮相。何以故？为菩萨时，于无量世，供养父母、师长、善友，如法拥护一切众生，是故次得手足轮相。得是相已，次第获得纤长指相。何以故？为菩萨时，至心受持第一、第四优婆塞戒，是故 现代汉语译本： ‘提心’，指的是发起菩提心之后，供养无量如恒河沙数般的诸佛，种下各种善根，修习佛道，坚持戒律，精进修行，广学多闻。善男子！菩萨摩诃萨修习这三十二相的业因之后，清清楚楚地知道自己必定能够证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），就像观看掌中的庵摩勒果（Amalaka fruit）一样清晰。虽然证得佛果的业因已定，但修习这些业因的次第不一定有先后吗？ 或者有人说：如来（Tathagata）先得到牛王眼相。为什么呢？因为菩萨在过去无量世中，乐于用慈祥的目光和善地看待众生，所以先得到牛王眼相；然后依次得到其余的相。或者有人说：如来先得到八梵音相，然后依次得到其余的相。为什么呢？因为菩萨在过去无量世中，总是用柔和的语言，先说真实的话语，来教化众生，所以先得到八梵音相。或者有人说：如来先得到无见顶相，然后依次得到其余的相。为什么呢？因为菩萨在过去无量世中，供养师长、诸佛、菩萨，用头顶礼拜来破除骄慢，所以先得到无见顶相。或者有人说：如来先得到白毫毛相，然后依次得到其余的相。为什么呢？因为菩萨在过去无量世中，不欺骗一切众生，所以先得到眉间白毫相。善男子！除了佛世尊，没有人能够像这样解说这些相的业因。 善男子！或者又有人按次第说：如来先得到足下平相，然后依次得到其余的相。为什么呢？因为菩萨在过去无量世中，布施、持戒，修习佛道时，内心不动摇，所以先得到足下平相。得到这个相之后，依次获得足下轮相。为什么呢？因为菩萨在过去无量世中，供养父母、师长、善友，如法地拥护一切众生，所以接着得到手足轮相。得到这个相之后，依次获得纤长指相。为什么呢？因为菩萨在过去世中，至诚恳切地受持第一条和第四条优婆塞戒（Upasaka Sila，在家居士戒），所以得到这个相。
English
English version: ‘Raising the Mind’ refers to, after generating the Bodhi mind, making offerings to countless Buddhas as numerous as the sands of the Ganges, planting various roots of goodness, practicing the Buddha's path, upholding precepts, diligently cultivating, and extensively learning. Good man! After a Bodhisattva-Mahasattva (great being) cultivates the causes for these thirty-two marks, he clearly knows that he will definitely attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), just as clearly as seeing an Amalaka fruit in the palm of his hand. Although the causes for attaining Buddhahood are certain, is the order of cultivating these causes necessarily fixed? Or someone might say: The Tathagata (Thus Come One) first attained the eyes of a bull-king. Why? Because when he was a Bodhisattva, in countless lifetimes, he delighted in looking at beings with kind eyes and a gentle gaze, therefore he first attained the eyes of a bull-king; then he attained the remaining marks in order. Or some say: The Tathagata first attained the mark of the eight Brahma sounds, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he always used gentle speech, first speaking truthfully, to teach and transform beings, therefore he first attained the mark of the eight Brahma sounds. Or some say: The Tathagata first attained the invisible crown of the head mark, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he made offerings to teachers, elders, Buddhas, and Bodhisattvas, bowing with his head to break down arrogance, therefore he first attained the invisible crown of the head mark. Or some say: The Tathagata first attained the white hair mark between the eyebrows, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he did not deceive any beings, therefore he first attained the white hair mark between the eyebrows. Good man! Apart from the World Honored One Buddha, no one else can explain the causes for these marks in this way. Good man! Or someone else might say in order: The Tathagata first attained the flat feet mark, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he practiced giving, upheld precepts, and when cultivating the path, his mind was unwavering, therefore he first attained the flat feet mark. After attaining this mark, he then attained the wheel marks on the soles of his feet. Why? Because when he was a Bodhisattva, in countless lifetimes, he made offerings to his parents, teachers, elders, and good friends, and protected all beings according to the Dharma, therefore he then attained the wheel marks on his hands and feet. After attaining this mark, he then attained the long and slender fingers mark. Why? Because when he was a Bodhisattva, in past lifetimes, he sincerely upheld the first and fourth Upasaka Sila (layperson's precepts), therefore he attained this mark. --------------------------------------------------------------------------------
Chinese
次得纤长指相、足跟长相。得是相已，次第获得身𦟛满相。何以故？为菩萨时，善受师长、父母、善友所教敕故，是故次得身𦟛满相。得是相已，次得手足合网缦相。何以故？为菩萨时，以四摄法摄众生故，是故次得手足网缦相。得是相已，次第获得手足柔软胜余身相。何以故？为菩萨时，于无量世，以手摩洗师长、父母身，除去垢秽，香油涂之，是故次得手足软相。得是相已，次得身毛上向靡相。何以故？为菩萨时，于无量世，常化众生，令修施、戒一切善法，是故次得毛上靡相。得是相已，次第获得鹿王腨相。何以故？为菩萨时，至心听法、至心说法，为坏生死诸过咎故，是故次得鹿王腨相。得是相已，次第获得身方圆相，如尼拘陀树王。何以故？为菩萨时，于无量世，常施一切众生病药，是故次得身方圆相。得是相已，次第获得手过膝相。何以故？为菩萨时，终不欺诳一切贤圣、父母、师长、善友知识，是故次得手过膝相。得是相已，次得象王马王藏相。何以故？为菩萨时，于无量世，见怖畏者能为救护，心生惭愧，不说他过，善覆人罪，是故次得象马藏相。得是相已，次得软身，一一孔中一毛生相。何以故？为菩萨时，于无量世，亲近智者，乐闻乐论，闻已乐修，乐治道路，除去棘刺，是故次得皮肤柔软，一 现代汉语译本： 获得纤长手指和足跟的相。获得这些相之后，依次获得身体丰满的相。为什么呢？因为作为菩萨时，善于接受师长、父母、善友的教导，所以依次获得身体丰满的相。获得这个相之后，依次获得手足之间有蹼的相。为什么呢？因为作为菩萨时，用四摄法（布施、爱语、利行、同事）摄受众生，所以依次获得手足之间有蹼的相。获得这个相之后，依次获得手足柔软胜过其他身体部位的相。为什么呢？因为作为菩萨时，在无量世中，用手摩擦清洗师长、父母的身体，除去污垢，用香油涂抹，所以依次获得手足柔软的相。获得这个相之后，依次获得身上的毛发向上生长的相。为什么呢？因为作为菩萨时，在无量世中，经常教化众生，让他们修习布施、持戒一切善法，所以依次获得毛发向上生长的相。获得这个相之后，依次获得像鹿王一样的小腿的相。为什么呢？因为作为菩萨时，至诚地听法、至诚地说法，为了破除生死诸种过失，所以依次获得鹿王一样的小腿的相。获得这个相之后，依次获得身体方正圆满的相，就像尼拘陀树王（榕树）一样。为什么呢？因为作为菩萨时，在无量世中，经常施舍给一切众生医药，所以依次获得身体方正圆满的相。获得这个相之后，依次获得双手过膝的相。为什么呢？因为作为菩萨时，始终不欺骗一切贤圣、父母、师长、善友知识，所以依次获得双手过膝的相。获得这个相之后，依次获得像象王、马王一样隐密的阴藏相。为什么呢？因为作为菩萨时，在无量世中，见到有怖畏的人能够为他们救护，内心生起惭愧，不说别人的过失，善于掩盖别人的罪过，所以依次获得象王马王隐密的阴藏相。获得这个相之后，依次获得柔软的身体，每一个毛孔中只生一根毛发的相。为什么呢？因为作为菩萨时，在无量世中，亲近有智慧的人，喜欢听闻和讨论佛法，听闻之后喜欢修行，喜欢治理道路，除去荆棘，所以依次获得皮肤柔软，一 一一孔中一毛生相。