瑜伽師地論 菩薩地 · 究竟瑜伽處 · 建立品之一
一句：果德是因地每一件善行的如實結算——三十二相逐相有業因而「皆用淨戒為因」〔0568a15〕，相好自「種性地中唯有種子依身而住」〔0568b17〕五位長成，四清淨把「麁重—所依」軸線推到「并諸習氣無餘永滅」的終點〔0568c22〕，十力是同一份智慧對十境的如實運轉。
三眼目：
- 相好五位＝種子的生長線（眼）：種性地唯有種子依身而住→勝解行地修能得方便→淨勝意樂地乃名為得（初得異熟）→上地轉勝→到究竟地善淨無上〔0568b16-20〕；遁倫五位配（含「勝解行地十解已去學作空觀為能得無漏之方便」）〔T42n1828 0582c12-17〕；窺基以此判資糧遠近＝地前／入地〔T43n1829 0167b25-27〕——迴響種姓品本性住種姓。
- 所依淨＝麁重并習氣無餘永滅（眼·唯識義眼）：「一切煩惱品麁重并諸習氣，於自所依無餘永滅；又於自體……取住捨中自在而轉」〔0568c21-24〕；遁倫分受用身（永滅）／變化身（取住捨）二據〔T42n1828 0582c27-29〕；窺基對法第十四對勘（攝法周／有為淨之開合）〔T43n1829 0167c04-09〕——地品初地除遣惡趣品麁重，佛地連習氣俱盡，同一軸線之終點。
- 界力緣種子（眼）：種種界智力，遁倫直訓「緣於種子種子界」〔T42n1828 0583c18-19〕；八十千行＝大數（舊論作八萬四千行）——十力知眾生，知到種子層。
附指引：
- 三十二相業因表＝倒寫的菩薩行傳（不損不盜感纖長指·和合乖離感齒齊無隙·誠諦愛語感大梵音·慈悲如父母感目紺青……）；四種善修事業（決定／委悉／恒常／無罪）攝一切相好；佛說業因之用意＝令眾生愛果而離惡修善——見〈白話〉〈義疏〉。
- 福聚校量幾何級數（一切有情福聚＝一毛孔→隨好→相×百→白毫×千→無見頂相×百千→大法螺相×俱胝百千）＋三無量（時／妙善意樂／品）——佛身福德以「利益有情」為單位。
- 十力別釋眼目：處非處「非處＝自在天不平等因」（遁倫）·宿住八言說句六種略行＝人類自我敘事全部格式·死生力「三藏云：光明故名天」〔T42n1828 0584a19-20〕·漏盡內證景遠並列——見〈考據〉目三(四)。
- 異譯：地持一品攝全（前分於隨好下並列「四無礙智、一切種清淨」二門，與品內一門開合異，唯錄）；善戒拆為三十二相八十種好品＋住品二品——見〈考據〉目二。
- 下接之二——「如是別釋佛十力已，今當總辨」〔0571a08〕：七門總辨、餘七門功德、如來十事業、全品收束。
In one line: The fruit-virtues are the true-and-real accounting of every single wholesome deed of the causal stage — the thirty-two marks have, mark by mark, a karmic cause and yet are "all evoked with pure discipline as their cause" 〔0568a15〕; the marks and signs grow up through five levels from "in the Lineage Stage there is only the seed abiding as the supporting body" 〔0568b17〕; the four purities push the "coarse-heaviness — support" axis to its terminus of "everlasting extinction without remainder, together with the various residual perfumings" 〔0568c22〕; and the ten powers are one and the same wisdom operating, true to reality, over ten kinds of object.
Three points of the eye:
- The five levels of the marks and signs = the growth-line of a seed (eye): in the Lineage Stage there is only the seed abiding as the supporting body → in the Stage of Conviction-and-Practice one cultivates the means able to obtain them → in the Stage of Pure and Superior Resolve it is only then named "obtained" (the maturational fruit first obtained) → in the higher stages it turns superior → at the Culmination Stage it is well-purified and unsurpassed 〔0568b16-20〕; Dunlun matches the five levels (including "in the Stage of Conviction-and-Practice, from the tenth-abiding onward, one learns to make the contemplation of emptiness as the means able to obtain the undefiled") 〔T42n1828 0582c12-17〕; Kuiji judges by this the far-and-near of the provisions = before-the-grounds / entering-the-grounds 〔T43n1829 0167b25-27〕 — echoing the innate-abiding lineage of the Chapter on Lineage.
- The purity of the support = coarse-heaviness together with the perfumings everlastingly extinguished without remainder (eye · the consciousness-only eye): "The coarse-heaviness of the whole class of afflictions, together with the various residual perfumings, is everlastingly extinguished without remainder in one's own support; and further, within one's own body … one operates in mastery over taking, abiding, and relinquishing" 〔0568c21-24〕; Dunlun parts it into two grounds, the enjoyment body (everlasting extinction) / the emanation body (taking, abiding, relinquishing) 〔T42n1828 0582c27-29〕; Kuiji collates the Abhidharma-samuccaya fascicle fourteen (the opening-and-joining of the completeness of the gathering of dharmas / the conditioned purity) 〔T43n1829 0167c04-09〕 — the Chapter on the Grounds' first ground clears away the coarse-heaviness of the evil-destiny class, the buddha-stage exhausts even the perfumings together with it: the terminus of one and the same axis.
- The power of the elements takes the seed for its object (eye): the power of knowing the various elements — Dunlun glosses it directly, "it takes for its object the seed, the seed-element" 〔T42n1828 0583c18-19〕; the eighty thousand conducts = a great number (the old treatise reads "eighty-four thousand conducts") — the ten powers know sentient beings down to the level of the seed.
Appended guidance:
- The table of karmic causes of the thirty-two marks = a biography of bodhisattva-conduct written in reverse (not injuring, not stealing evokes the slender fingers · reconciling the estranged evokes the teeth even and without gaps · truthful and kind words evoke the great Brahmā-voice · loving-kindness like father and mother evokes the eyes dark blue …); the four kinds of well-cultivated endeavor (resolute / thorough / constant / faultless) gather in all the marks and signs; the Buddha's purpose in expounding the karmic causes = to let sentient beings love the fruit and thereby forsake evil and cultivate the wholesome — see 〈Vernacular〉 and 〈Exposition〉.
- The comparative measuring of merit-heaps, a geometric progression (the merit-heaps of all sentient beings = one pore → a secondary sign → a mark ×100 → the white tuft ×1,000 → the invisible-crown mark ×100,000 → the great Dharma-conch mark ×koṭi-100,000) + the three immeasurables (time / wondrous-wholesome resolve / class) — the Buddha's bodily merit has "the benefit of sentient beings" for its unit.
- Points of the eye in the item-by-item explanation of the ten powers: the possible-and-impossible, "the impossible = Īśvara as an unequal cause" (Dunlun) · the recollection of former abodes' eight statement-phrases and six brief conducts = the whole format of human self-narration · the death-and-birth power, "the Tripiṭaka-master says: because of light it is named 'heavenly'" 〔T42n1828 0584a19-20〕 · the exhaustion-of-outflows' "inwardly-realized," Jing and Yuan set side by side — see 〈Apparatus〉 heading III (four).
- Alternate translations: the Bodhisattvabhūmi gathers the whole into one chapter (its earlier portion lists, under the secondary signs, the two categories "the four analytic knowledges" and "the purity of all kinds," which opens and joins differently from the single category within this chapter — recorded only); the Bodhisattva-śīla-sūtra splits it into the two chapters, the Chapter on the Thirty-Two Marks and Eighty Kinds of Fine Feature and the Chapter on Abiding — see 〈Apparatus〉 heading II.
- Next comes Part 2 — "having thus explained the Buddha's ten powers item by item, we shall now treat them as a whole" 〔0571a08〕: the sevenfold whole treatment, the remaining seven categories of virtue, the Tathāgata's ten works, and the summation of the whole chapter.
本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之一依如來住及依如來到究竟地，諸佛世尊有百四十不共佛法。 謂諸如來三十二大丈夫相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣，及一切種妙智。 云何如來三十二種大丈夫相？ 一者、具大丈夫足善安住等案地相，是大丈夫大丈夫相。 二者、於雙足下現千輻輪，轂輞眾相無不圓滿。 三者、具大丈夫纖長指相。 四者、足跟趺長。 五者、手足細軟。 六者、手足網縵。 七者、立手摩膝。 八者、瑿泥耶踹。 九者、身不僂曲。 十者、勢峯藏密。 十一者、身相圓滿如諾瞿陀。 十二者、常光一尋。 十三者、身毛上靡。 十四者、身諸毛孔一一毛生，如紺青色螺文右旋。 十五者、身皮金色。 十六者、身皮細滑，塵垢不著。 十七者、於其身上兩手、兩足、兩肩及項七處皆滿。 十八者、其身上半如師子王。 十九者、肩善圓滿。 二十者、髆間充實。 二十一者、身分洪直。 二十二者、具四十齒，皆悉齊平。 二十三者、其齒無隙。 二十四者、其齒鮮白。 二十五者、頷如師子。 二十六者、其舌廣薄，若從口出，普覆面輪及髮邊際。 二十七者、於諸味中得最上味。 二十八者、得大梵音，言詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。 二十九者、其目紺青。 三十者、睫如牛王。 三十一者、其頂上現烏瑟膩沙。 三十二者、眉間毫相其色光白，螺文右旋，是大丈夫大丈夫相。 云何如來八十隨好？ 謂兩手足具二十指及以節爪、並皆殊妙，是即名為二十隨好。 兩手、兩足表裏八處，手四、足四並皆殊妙，是即名為八種隨好。 兩踝、膝、股六處殊妙，是即名為六種隨好。 兩臂、肘、腕六處殊妙，是即名為六種隨好。 腰、縫殊妙，各一隨好。 兩核殊妙，為二隨好。 陰藏殊妙，為一隨好。 兩臀殊妙，為二隨好。 臗、臚、臍三並皆殊妙，各一隨好。 兩脇、腋、乳並皆殊妙，為六隨好。 腹、胸、項、脊，各一隨好。 如是所說，除頸已上，於下身分六十隨好。 上下齒鬘並皆殊妙，為二隨好。 𮯓腭殊妙，為一隨好。 兩脣眷屬並皆殊妙，為二隨好。 頤善圓滿，為一隨好。 兩頰圓滿善安其所，為二隨好。 兩目眷屬並皆殊妙，為二隨好。 兩眉殊妙，為二隨好。 其鼻二孔並皆殊妙，為二隨好。 其額殊妙，為一隨好。 角鬢、兩耳並皆殊妙，為四隨好。 頭髮殊妙，為一隨好。 如是所說，從頸已上二十隨好。 前有六十，後有二十，總合說為八十隨好。 如是諸相及諸隨好，若諸菩薩始入淨勝意樂地時，已得異熟。 從此已上，諸相隨好，展轉獲得殊勝清淨。 當知乃至坐菩提座，方乃證得其餘所有四一切種妙清淨等不共佛法，善淨圓滿。 若下劣者，先菩薩時亦已成就。 始從清淨勝意樂地，一切所有菩提資糧無有差別，能感一切相及隨好。 又此一切菩提資糧略有二種，謂去菩提若遠、若近。 此中遠者，謂未獲得諸相、隨好異熟果時。 所言近者，謂初獲得諸相、隨好異熟果時，或從此上，展轉獲得殊勝清淨。 又薄伽梵由所化力，為眾宣說造種種業，感得如是相、隨好果。 何以故？ 所化有情於其種種惡業現行深生憙樂。 如是種種現行惡業是所對治，感相、隨好種種善業是能對治。 彼聞如是種種殊勝大果勝利，便於如是大果勝利深生愛樂；由是因緣，當離諸惡，當修諸善，是故為說。 廣如諸相素呾纜說。 謂諸菩薩，於戒禁忍及惠捨中善安住故，感得足下善安住相。 於其父母種種供養，於諸有情諸苦惱事種種救護，由往來等動轉業故，感得足下千輻輪相。 於他有情遠離損害及不與取；於諸尊長先語省問，恭敬、禮拜、合掌、起迎，修和敬業；於他有情深心所喜所愛財位不令乏短；及能摧伏自憍慢故；感大丈夫纖長指相。 即上所說感三相業，總能感得足跟趺長，是前三相所依止故。 由四攝事，攝諸尊長，是故感得手足網縵。 奉施尊長塗身、按摩、沐浴、衣服，是故感得手足細軟。 修諸善法不生喜足，令諸善法展轉增長，是故感得立手摩膝。 自於正法如實攝受，令得究竟，廣為他說；及正為他善作給使；是故感得瑿泥耶𨄔。 於其正法漸次等顯續索轉故，於身語意種種惡業皆能止息，於疾病者卑屈瞻侍，給施良藥，病力羸頓能正策舉，飲食知量，於諸欲中曾不低下，是故感得身不僂曲。 於被他擯無依有情，以法以正慈悲攝受，修習慚愧，施他衣服，是故感得勢峯藏密。 於身語意能自防禁，於自攝受及諸飲食皆善知量，施病醫藥，於不平等事業攝受及不平等所受用中皆不隨轉，於界互違能令隨順，是故感得身相圓滿如諾瞿陀。 由業感得立手摩膝，即能感得身毛上分。 自善觀察，親近明智，能思微義，尊所居處能淨修治，敷舉沐浴。 唯一住故，依一支故，入微義故，草葉等穢能蠲除故，又能除去客塵垢故，感身毛孔一一毛生，如紺青色螺文右旋。 能施悅意發喜飲食、騎乘、衣服、莊嚴具等資身什物，離諸忿恚，是故感得身皮金色、常光一尋。 由此業感身諸毛孔一一毛生，當知即此復能感得身皮細滑，塵垢不著。 以其廣多上妙清淨肴饌飲食，惠施大眾皆令充足，由此感得於其身上七處皆滿。 於諸有情隨所生起如法所作，能為上首而作助伴，離於我慢，無諸獷悷，能為有情遮止無利，安立有利，由此感得其身上半如師子王。 於一切事稟性勇決，如師子故。 即由此業，當知復感肩善圓滿、髆間充實。 由此業感纖長指相，復即感得身分洪直。 遠離一切破壞親友離間語言，若諸有情已乖離者，能令和合，由此感得具四十齒皆悉齊平，其齒無隙。 修欲界慈，思惟法義，由此感得其齒鮮白。 若諸有情有所悕冀，隨其所樂，正捨珍財，由此感得頷如師子。 視諸有情猶如己子，愛念救護，淨信哀愍，給施醫藥澄淨無穢，由此感得於諸味中得最上味。 施法味故，甞法味故，能淨修治變壞味故。 於離殺等五種學處，能自受護，亦勸他受。 修悲心故，於大法受能正行故，由此感得其頂上現烏瑟膩沙、其舌廣薄普覆面輪。 常修諦語、愛語、時語，及以法語，由是因緣，得大梵音，言詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。 普於世間恒常修習慈心悲哀，如父如母，由此感得其目紺青、睫如牛王。 於有德者如實讚歎稱揚其美，由此感得眉間毫相其色光白，螺文右旋。 如是一切三十二種大丈夫相無有差別，當知皆用淨戒為因而能感得。 何以故？ 若諸菩薩毀犯淨戒，尚不能得下賤人身，何況能感大丈夫相。 當知此中，其頂上現烏瑟膩沙，及以如來無見頂相，合立一種大丈夫相。 離此更無別可得故。 如是且說能感相似三十二相種種業因廣建立已。 復次，略說在家、出家二分菩薩，所有四種善修事業，當知能感一切相好。 謂於此中決定修作，能感足下善安住相。 委悉修作，能感足下千輻輪相、立手摩膝、手足網縵、身皮細滑、於其身上七處皆滿、肩善圓滿、膊間充實、身分洪直、其舌廣薄。 恒常修作，感纖長指、足跟趺長、身不僂曲、其身圓滿如諾瞿陀、其齒無隙。 無罪修作，能感餘相。 當知此中，於諸有情無損加行，由此能感手足細軟、身皮細滑。 於諸善中次第加行、應時加行，由此感得瑿泥耶𨄔。 深生歡喜，極光淨心現行諸善，由此感得常光一尋、身皮金色、其齒鮮白、眉間白毫。 不依稱譽聲頌修善，覆藏己德，由此能感勢峯藏密。 所修善根迴向菩提，由此感得身毛上靡、具四十齒皆悉齊平、於諸味中得最上味、其頂上現烏瑟膩沙。 修善無厭無劣加行，由此感得其身上分如師子王、頷如師子。 於諸有情，以利益心平等瞻視，得齒齊平、目紺青色、睫如牛王。 於下劣善不生喜足，起勝加行，由此因緣，得大梵音，言詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。 如是四種善修事業，能得菩薩三十二種大丈夫相殊勝清淨。 當知如是三十二種大丈夫相、八十隨好，菩薩若在種性地中，唯有種子依身而住。 菩薩若在勝解行地，始能修彼能得方便。 菩薩若在清淨增上意樂地中，乃名為得。 菩薩若在諸餘上地，如是相好轉勝清淨。 若在如來到究竟地，當知相好善淨無上。 如是諸相是有色故，劣中勝品諸有情類易了知故，雖有一切不共佛法皆得名為大丈夫相，唯立此為大丈夫相。 又即如是三十二種大丈夫相，由所依性能任持故，由極殊妙令端嚴故，說名隨好。 又於此中以要言之，一切有情福聚量等爾所福聚，能感如來一毛孔處。 乃至一切所有毛孔隨入福聚爾所福聚，能感如來一種隨好。 乃至一切所有隨好隨入福聚，增至百倍爾所福聚，能感如來相中一相。 乃至一切所有諸相隨入福聚，除白毫相、烏瑟膩沙，增至千倍爾所福聚，能感如來眉間白毫。 乃至白毫隨入福聚，增至百千倍爾所福聚，能感如來其頂上現烏瑟膩沙無見頂相。 乃至白毫隨入福聚，增至俱胝百千倍數爾所福聚，能感如來諸相、隨好所不攝、餘大法螺相。 由此法螺隨如來欲發大音聲，普能遍告無邊無際諸世界中所化有情。 如是無量福德資糧修證圓滿，能感如來不可思議、無上無等、遍一切種最極圓滿所攝自體。 又此能感諸相、隨好無量善業，當知略由三因緣故，說名無量。 謂經於三無數大劫，無間修習乃圓證故，名時無量。 於諸有情無量利益安樂意樂增上緣力所集成故，名為妙善意樂無量。 無量善業差別品類所集成故，名品無量。 故言無量福德資糧修習圓證，能起如來諸相、隨好。 云何如來四一切種清淨？ 一者、一切種所依清淨，二者、一切種所緣清淨，三者、一切種心清淨，四者、一切種智清淨。 云何一切種所依清淨？ 謂一切煩惱品麁重并諸習氣，於自所依無餘永滅；又於自體，如自所欲取住捨中自在而轉；是名一切種所依清淨。 云何一切種所緣清淨？ 謂於種種若化、若變、若所顯現一切所緣皆自在轉，是名一切種所緣清淨。 云何一切種心清淨？ 謂如前說一切心麁重永滅離故，又於心中一切種善根皆積集故，是名一切種心清淨。 云何一切種智清淨？ 謂如前說一切無明品麁重永滅離故，又遍一切所知境中智無障礙、智自在轉，是名一切種智清淨。 云何如來十力？ 一者、處非處智力，二者、自業智力，三者、靜慮解脫等持等至智力，四者、根勝劣智力，五者、種種勝解智力，六者、種種界智力，七者、遍趣行智力，八者、宿住隨念智力，九者、死生智力，十者、漏盡智力。 如是十種如來智力，當知廣如十力經說。 當知此中，諸有所言、所說、所宣，一切如實皆無虛妄，故名如來。 淨不淨果非不平等，如實轉因，是名為處，亦名建立、亦名為依、亦名為起。 淨不淨果不平等因，與上相違，是名非處。 遠離一切增上慢智，說名如實。 若一切智、若無滯智、若清淨智，當知說名遠離一切增上慢智。 如是一切智等諸句，當知如前最極無上菩提品說。 數之次第最居其首，故名第一。 以無上故，與一切種饒益一切有情功能具相應故，畢竟勝伏一切魔怨大威力故，說名為力。 攝受如實圓證因故，如其所欲皆能現行自在轉故，說名成就最上涅槃。 以無上故，說名為大。 八支聖道所證得故，遠離一切災患畏故，名仙尊位。 能自了知自所證故，說名自知。 既自證已，由哀愍心，廣為有情等開示故，名轉梵輪。 何以故？ 謂諸如來有是增語，說名為梵，名為寂靜，亦名清涼。 最初能轉，從此已後餘復為餘，如是展轉梵所推運，周旋一切有情眾中，故名梵輪。 自顯墮在最上施設無上大師圓滿攝故；能說彼道對治一切餘邪道故；於道怨敵異論現前無怯弱故；為欲勝伏一切他論，宣揚廣大無上論故；名大眾中正師子吼。 以要言之，當知此中顯發、辯了、施設、開示自利行滿，利他行滿，自利利他圓滿不共。 復有異門。 此中略義，謂所應得得勝方便。 此勝方便，一切眾會隨所樂欲，或天或人一切皆從我所獲得此勝方便。 如病除愈，當知此顯自知已得大安隱處。 如彼疾病除愈方便，當知此顯轉於梵輪。 如遮一切邪醫，自稱顯已決定能愈眾疾，當知此顯於大眾中正師子吼。 若有諸業已作、已增、已滅，名為過去。 若有諸業非是已作、已增、已滅，亦非正作，而是當作，名為未來。 若有諸業非是已作、已增、已滅，而是正作、正造、正為，名為現在。 如是諸業品類差別復有三種。 所謂身業、語業、意業。 法受分別復有四種，如前廣說。 謂有法受得現世樂，後苦異熟，乃至廣說。 又此諸業現法當來有益無益加行差別，如應當知。 若所造業依此方所，是名為處。 若所造業以有情數、非有情數為所依事，是名為事。 若所造業以不善根、或以善根為因緣起，是名為因。 若所造業感愛非愛過失功德相應諸果，是名異熟。 如是略說一切時分、一切品類、一切分位加行差別、一切方所、一切依處、一切因緣、一切過患及與功德。 於此一切種類差別，皆如實知。 是名如來自業智力。 除此無有若過若增。 有四靜慮、有八解脫，即由如是靜慮、解脫，心有堪能，心得自在，隨所樂事皆能成辦。 若隨彼彼色類差別三摩地相而入定時，當知說名等持、等至。 如說世尊隨此色類三摩地相而入定時，如其定心，大光普照一切梵世妙音說法，但聞其聲，都無所見。 乃至廣說。 如是如來隨欲顯示彼彼事義，或共世間、不共世間，隨此色類三摩地相而入定時，速疾能辦。 當知此中，即由靜慮、解脫勢力，心得自在。 心自在故，依止於心，隨所樂事一切成辦。 齊此名為修靜慮者一切所作，除此無有若過若增。 如來於此靜慮所作一切種類，皆如實知，是故唯說靜慮、解脫、等持、等至。 又若略說此靜慮等有二雜染。 一者、為得所未得中障礙雜染，謂無方便善巧加行，及以諸蓋隨一現行。 二者、已得所應得中自地雜染，謂煩惱纏及以隨眠。 如是清淨復有四種。 與上相違，應知其相。 又即如是諸靜慮等種種引發假立名字，隨其色類如應安立，是名建立。 又即如是諸靜慮等具證得已，後更勝進修習圓滿，得隨所欲、得無艱難、得無梗澁，是名清淨。 如來於此，如其未得、如其已得，於所得中，若劣、若勝、若彼假名、若彼所有增進邊際，如是一切皆如實知，故說如來普於一切靜慮、解脫、等持、等至，得無上智。 如所成熟修證圓滿，信等五根成軟中上，當知是名諸根勝劣。 若從他信以為其先，或觀諸法以為其先，成軟中上愛樂印解，當知是名種種勝解。 若廣建立種種種性，或諸聲聞所有種性，或諸獨覺所有種性，或諸如來所有種姓，或有種種不定種性，或貪等行差別道理，乃至有情八十千行，當知此中名種種界。 若即如是諸趣入門隨順正行，如貪行者修不淨觀，如聲聞地已廣宣說。 當知此等名遍趣行。 復有異門。 謂趣一切五趣之行，當知此等名遍趣行。 復有異門。 謂依種種黨類差別，更互相違，各各異見、異欲諍論、互相違背諸外道類，即諸沙門、或婆羅門所有諸行；或餘一切品類差別此世他世無罪趣行；當知此等名遍趣行。 如迦羅摩經等廣說。 若於種種有情眾中，謂於東方南西北方，種種名字假設安立品類差別。 隨先過去所有自體八言說句差別類中，隨念六種略所行行，有無量種宿住隨念。 何等名為八言說句？ 謂如是名、如是生類、如是種性、如是飲食、如是領受苦樂差別、如是長壽、如是久住、如是所有壽量邊際。 何等名為隨言說句六種略行？ 一者、呼召假名，二者、剎帝利等色類差別，三者、父母差別，四者、飲食方軌，五者、興盛衰損，六者、壽量差別。 由諸世間依憑如是八言說句、六種略行，於自於他起言起說：此是我名，此是彼名。 我是剎帝利，彼是剎帝利。 我是婆羅門、吠舍、戍達羅，彼是婆羅門、吠舍、戍達羅。 此是我母，此是彼母。 如說其母，父亦如是。 我食如是色類飲食、所謂酪、漿、羹、飯、糜等。 彼食如是色類飲食，乃至廣說。 我有如是色類興衰差別而轉，彼有如是色類興衰差別而轉。 我住如是色類年齒，所謂或少、或中、或老。 彼住如是色類年齒，乃至廣說。 唯有爾所隨先過去所有自體八言說句差別類中六種略行，過此無有餘言說句及以略行。 是故唯於如是品類發起隨念，更無有增。 即於此中，若言說行所有行相，若言說句所有標說，及即於此隨起憶念，是故說言并相、并說皆能隨念。 此中靜慮說名天住。 眼依彼故，是彼果故，彼攝受故，名為天眼。 是極圓滿、是善清淨靜慮果故，名極清淨。 於其人中，所有名字皆不相似，是故說言超過於人。 欲界天中亦有生得，名相似轉清淨天眼，人中亦無。 諸有情類臨欲終沒，名為死時；住在中有，名為生時。 趣黑闇者，由二種相，起如是類意生中有，如黑羺光及陰闇夜，故名惡色。 趣明白者，由二種相，起如是類意生中有，如晴明夜及婆羅痆斯極鮮白衣，故名好色。 諸惡色者，說名為劣；諸好色者，說名為妙。 諸下劣者，名往惡趣；諸勝妙者，名往善趣。 所有壞戒及彼等起，說名成就諸身語意三種惡行。 有二邪見。 謂壞見者所成邪見，誹謗一切；及住彼意異品類者所成邪見，誹謗賢聖。 如是皆名謗賢聖者。 由邪見故，計著邪因及以邪果；由此為緣，造作邪業。 造邪業故，所有法受或現受樂，於當來世受苦異熟；或現受苦，於當來世受苦異熟。 是故復說起諸邪見業法受因。 彼雖成就其餘所有種種善法，而但由此往於惡趣，是故說言由此因緣。 名色二種更互乖離，故名身壞。 一切死中，如是死者最極下劣，故名極死。 為欲開示那落迦想，是故說言墮險惡趣。 為欲開示自性體事，是故復須說那落迦。 由非法行、不平等行往趣於彼，故名為險。 於此趣中，觸諸苦觸，長時種種猛利無間受諸苦惱平等出現，故名惡趣。 墮下分故，大深坑故，難救拔故，甚可悲故，極下賤故，以大綺言常悲怨故，說名為墮。 由能發起上品厭離，是故唯說墮那落迦。 當知此中，若由此生、若得生已，受諸苦惱；若受苦已，復起所餘自業所作種種眾苦，如是一切由此諸想之所顯示。 與上相違，隨其所應一切白品，皆當了知。 此差別者，善行為先所有諸趣，名為善趣。 受極樂故，名樂世界。 一切諸漏所有隨眠無餘永斷，逮得能治勝無漏心、勝無漏慧，是其最勝增上心攝、增上慧攝。 由漏盡故，說名無漏心、慧解脫。 即此心、慧二種解脫，於最後有，說名內證第六神通，由依見道及依修道內所證故。 既自證已，如實了知，隨其所欲能為他說，是故說言於現法中自證通慧，具足開覺，我生盡等諸句差別。 廣說如後攝異門分，應知其相。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
總標：百四十不共佛法
依於如來住及依於如來到究竟地，諸佛世尊有一百四十種不共佛法，即：諸如來的三十二大丈夫相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣，及一切種妙智。
一、三十二大丈夫相
什麼是如來的三十二種大丈夫相？一、具足大丈夫雙足善於安住、平穩著地之相——這是大丈夫的大丈夫相。二、雙足之下現千輻輪紋，轂、輞等眾相無不圓滿。三、具足大丈夫手指纖長之相。四、足跟與足背寬長。五、手足細軟。六、手足指間有網縵相連。七、直立時雙手摩膝。八、瑿泥耶踹。九、身不僂曲。十、勢峯藏密。十一、身相圓滿如諾瞿陀。十二、常光一尋。十三、身毛向上而靡。十四、身上每一毛孔各生一毛，如紺青色，螺紋右旋。十五、身皮金色。十六、身皮細滑，塵垢不沾。十七、身上兩手、兩足、兩肩及頸項七處皆豐滿。十八、上半身如師子王。十九、雙肩圓滿。二十、兩髆之間充實。二十一、身形洪大挺直。二十二、具四十齒，全都齊平。二十三、齒間無縫隙。二十四、牙齒鮮白。二十五、下頷如師子。二十六、舌廣而薄，若從口中伸出，能普覆整個面輪直至髮際。二十七、於諸味中得最上味。二十八、得大梵音，言詞哀雅、能悅眾意，如羯羅頻迦妙音，其聲雷震猶如天鼓。二十九、眼目紺青。三十、眼睫如牛王。三十一、頂上現烏瑟膩沙。三十二、眉間毫相色澤光白、螺紋右旋——這是大丈夫的大丈夫相。
二、八十隨好
什麼是如來的八十隨好？兩手兩足共二十指，連同指節與指甲全都殊妙，即名二十隨好。兩手兩足表裏八處（手四、足四）全都殊妙，即名八種隨好。兩踝、兩膝、兩股六處殊妙，即名六種隨好。兩臂、兩肘、兩腕六處殊妙，即名六種隨好。腰與腰縫殊妙，各為一隨好。兩核殊妙，為二隨好。陰藏殊妙，為一隨好。兩臀殊妙，為二隨好。臗、臚、臍三處各皆殊妙，各為一隨好。兩脇、兩腋、兩乳全都殊妙，為六隨好。腹、胸、項、脊，各為一隨好。如上所說，除頸部以上，下身共六十隨好。上下齒鬘全都殊妙，為二隨好。𮯓腭殊妙，為一隨好。兩脣及其周邊全都殊妙，為二隨好。下巴圓滿，為一隨好。兩頰圓滿、各安其所，為二隨好。兩目及其周邊全都殊妙，為二隨好。兩眉殊妙，為二隨好。鼻之二孔全都殊妙，為二隨好。額殊妙，為一隨好。角鬢與兩耳全都殊妙，為四隨好。頭髮殊妙，為一隨好。如上所說，頸部以上共二十隨好。前有六十、後有二十，總合說為八十隨好。
三、相好的得位與資糧
這些相與隨好，菩薩初入淨勝意樂地時就已獲得異熟果；從此以上，諸相隨好輾轉獲得殊勝清淨。應知直到坐上菩提座，才證得其餘的四一切種妙清淨等不共佛法，善淨圓滿。至於較下劣的（相好），先前作菩薩時也已成就。從清淨勝意樂地開始，一切菩提資糧無有差別，都能感得一切相與隨好。
又，這一切菩提資糧簡略地說有兩種：離菩提尚遠的，與離菩提已近的。此中「遠」，是說尚未獲得諸相隨好異熟果之時；所謂「近」，是說初獲得諸相隨好異熟果之時，或從此以上輾轉獲得殊勝清淨。
四、感相好的業因
又，薄伽梵是由於所化有情的緣故，為大眾宣說「造種種業，感得如是相、隨好之果」。為什麼？因為所化有情對種種惡業的現行深生喜樂——這些現行的種種惡業是所對治，感相隨好的種種善業是能對治；他們聽聞這樣種種殊勝大果的勝利，便對這大果勝利深生愛樂，由此因緣，將會離惡修善——所以才這樣宣說。詳如諸相素呾纜（經）所說。
是說諸菩薩：於戒、禁、忍及惠捨中善於安住，感得足下善安住相。於父母種種供養、於有情種種苦惱之事種種救護，由往來等奔走之業，感得足下千輻輪相。於他有情遠離損害與不與取，於諸尊長先開口問候、恭敬禮拜、合掌起迎、修和敬之業，於他有情深心所喜愛的財位不令匱乏，又能摧伏自己的憍慢——感得大丈夫纖長指相。上述感前三相之業合起來，總能感得足跟趺長，因為它是前三相的所依。以四攝事攝受諸尊長，感得手足網縵。奉施尊長塗身、按摩、沐浴、衣服，感得手足細軟。修諸善法不生滿足，令諸善法輾轉增長，感得立手摩膝。對正法如實攝受、令得究竟、廣為他說，又正確地為他人善作供役，感得瑿泥耶𨄔。於正法漸次等顯、相續傳持，於身語意種種惡業皆能止息，對病者謙卑照料、施給良藥、扶助病弱，飲食知量，於諸欲中不曾沉溺，感得身不僂曲。對被擯棄、無依無靠的有情，以法、以正慈悲攝受，修習慚愧，施人衣服，感得勢峯藏密。於身語意能自我防護，於自所受用及飲食皆善知量，施病者醫藥，於不正當的事業攝受及不正當的受用皆不隨從，於互相違逆的界性能令隨順，感得身相圓滿如諾瞿陀。由感立手摩膝之業，即能感得身毛上分（列名段作「身毛上靡」，三宮聖知本此亦作「分」，詳〈考據〉）。善於自我觀察、親近明智者、能思惟微細義理、能淨治尊者住處、鋪設灑掃沐浴——由唯一安住故、依一支故、入微義故、能除草葉等穢故、又能除客塵垢故，感得身上毛孔一一生毛、如紺青色螺紋右旋。能布施悅意可喜的飲食、車乘、衣服、莊嚴具等資身用品，遠離忿恚，感得身皮金色、常光一尋。由感毛孔一一生毛之業，應知又能感得身皮細滑、塵垢不著。以廣多上妙清淨的餚饌飲食惠施大眾、皆令充足，感得身上七處皆滿。於有情所生起的如法事務，能作上首而為助伴，離於我慢、無諸粗暴，能為有情遮止無利、安立有利，感得上半身如師子王——因為於一切事稟性勇決，如師子故。即由此業，應知又感得肩善圓滿、髆間充實。由感纖長指之業，又感得身分洪直。遠離一切離間親友的話語，有情已經乖離的能令和合，感得四十齒皆悉齊平、其齒無隙。修欲界慈、思惟法義，感得其齒鮮白。有情有所希求時，隨其所樂正捨珍財，感得頷如師子。看待有情如自己的孩子，愛念救護、淨信哀愍、施給澄淨無穢的醫藥，感得於諸味中得最上味——因為施法味故、嚐法味故、能淨治變壞味故。於離殺生等五種學處，能自己受持守護、也勸他人受持，修悲心故、於大法受能正行故，感得頂上烏瑟膩沙、其舌廣薄普覆面輪。恆常說誠諦語、愛語、合時語及如法語，由此因緣得大梵音，言詞哀雅能悅眾意，如羯羅頻迦之音，其聲雷震猶如天鼓。普於世間恆常修習慈心悲哀，如父如母，感得其目紺青、睫如牛王。對有德者如實讚歎、稱揚其美，感得眉間毫相色光白、螺紋右旋。
如此一切三十二種大丈夫相沒有差別，應知都是以淨戒為因而感得的。為什麼？菩薩若毀犯淨戒，連下賤的人身尚且不能得到，何況能感大丈夫相！應知此中，頂上烏瑟膩沙與如來無見頂相，合立為一種大丈夫相，因為離此之外別無可得。以上且說能感三十二相的種種業因，已廣建立。
五、四種善修事業
再者，簡略地說，在家、出家兩類菩薩，有四種善修事業，應知能感一切相好。此中：決定修作（堅定不移地做），能感足下善安住相。委悉修作（周到詳盡地做），能感足下千輻輪相、立手摩膝、手足網縵、身皮細滑、身上七處皆滿、肩善圓滿、膊間充實、身分洪直、其舌廣薄。恆常修作（持之以恆地做），感纖長指、足跟趺長、身不僂曲、其身圓滿如諾瞿陀、其齒無隙。無罪修作（清淨無過地做），能感其餘諸相——此中：於諸有情無損害的加行，感手足細軟、身皮細滑；於諸善法次第加行、應時加行，感瑿泥耶𨄔；深生歡喜、以極光淨之心現行諸善，感常光一尋、身皮金色、其齒鮮白、眉間白毫；不依恃名聲讚頌修善、隱藏自己的功德，感勢峯藏密；所修善根迴向菩提，感身毛上靡、四十齒齊平、於諸味中得最上味、頂上烏瑟膩沙；修善無厭倦、無下劣加行，感上半身如師子王、頷如師子；以利益心平等看待有情，得齒齊平、目紺青色、睫如牛王；於下劣善不生滿足、發起殊勝加行，由此因緣得大梵音。這四種善修事業，能使菩薩三十二種大丈夫相殊勝清淨。
六、相好的修證五位與立名
應知這三十二大丈夫相、八十隨好：菩薩若在種性地中，唯有種子依身而住；若在勝解行地，才開始修習能得相好的方便；若在清淨增上意樂地中，才名為「得」；若在其餘上地，相好輾轉更加清淨；若在如來到究竟地，應知相好善淨無上。
這些相是有色可見的，劣中勝三品的有情都容易了知，所以雖然一切不共佛法都可以稱為大丈夫相，卻唯獨立這三十二種為大丈夫相。又，即此三十二大丈夫相，由於所依之性能任持故、由於極為殊妙令（身）端嚴故，說名隨好。
七、福聚校量與三無量
又，此中簡要地說：一切有情的福聚總量，等於能感如來一個毛孔之處的福聚。乃至一切毛孔所攝的福聚總量，能感如來一種隨好。乃至一切隨好所攝的福聚增至百倍，能感如來相中一相。乃至一切諸相所攝的福聚（白毫相、烏瑟膩沙除外）增至千倍，能感如來眉間白毫。乃至白毫所攝福聚增至百千倍，能感如來頂上烏瑟膩沙無見頂相。乃至白毫所攝福聚增至俱胝百千倍，能感如來諸相隨好所不攝的其餘大法螺相——由此法螺，隨如來之意發大音聲，能普遍告示無邊無際諸世界中的所化有情。如此無量福德資糧修證圓滿，能感如來不可思議、無上無等、遍一切種最極圓滿所攝的自體。
又，能感諸相隨好的無量善業，應知簡略由三種因緣而說名無量：經三無數大劫無間修習方得圓證，名時無量；由對有情無量利益安樂意樂的增上緣力所集成，名妙善意樂無量；由無量善業差別品類所集成，名品無量。所以說：無量福德資糧修習圓證，能生起如來的諸相、隨好。
八、四一切種清淨
什麼是如來的四一切種清淨？一、一切種所依清淨，二、一切種所緣清淨，三、一切種心清淨，四、一切種智清淨。
什麼是一切種所依清淨？一切煩惱品的麁重連同種種習氣，在自己的所依中無餘永滅；又於自己的身體，能隨自己所欲，於取、住、捨中自在而轉——這名一切種所依清淨。什麼是一切種所緣清淨？對種種或變化、或變現、或所顯現的一切所緣都能自在而轉——這名一切種所緣清淨。什麼是一切種心清淨？如前所說，一切心的麁重永滅離故，又於心中一切種善根皆已積集故——這名一切種心清淨。什麼是一切種智清淨？如前所說，一切無明品的麁重永滅離故，又遍於一切所知境中智無障礙、智自在轉故——這名一切種智清淨。
九、如來十力：列名與處非處智力
什麼是如來十力？一、處非處智力，二、自業智力，三、靜慮解脫等持等至智力，四、根勝劣智力，五、種種勝解智力，六、種種界智力，七、遍趣行智力，八、宿住隨念智力，九、死生智力，十、漏盡智力。這十種如來智力，應知詳如《十力經》所說。
應知此中：如來凡有所言、所說、所宣，一切如實、皆無虛妄，故名「如來」。淨與不淨之果並非不平等，是如實而轉之因——這名為「處」，也名建立、也名為依、也名為起；淨不淨果的不平等之因，與上相違，名為「非處」。遠離一切增上慢的智，說名「如實」——一切智、無滯智、清淨智，應知都稱為遠離一切增上慢智，這些「一切智」等句，應知如前面最極無上菩提品所說。在數目次第中位居其首，故名「第一」。因為無上、與一切種饒益一切有情的功能全然相應、畢竟勝伏一切魔怨有大威力，故說名「力」。攝受如實圓證之因、如其所欲皆能現行自在而轉，故說名「成就最上涅槃」。因為無上，說名為「大」。由八支聖道所證得、遠離一切災患怖畏，名「仙尊位」。能自己了知自己所證，說名「自知」。自證之後，以哀愍心廣為有情平等開示，名「轉梵輪」——為什麼？諸如來有這樣的增語：說名為梵、名為寂靜、亦名清涼；最初能轉，從此以後輾轉由一人推及另一人，如此輾轉為梵所推運，周遍運行於一切有情眾中，故名梵輪。自己顯示自己位居最上施設、無上大師的圓滿所攝；能宣說那出離之道、對治一切其餘邪道；面對道的怨敵、異論現前而無怯弱；為了勝伏一切他論、宣揚廣大無上之論——名「大眾中正師子吼」。簡要地說，此中顯發、辯了、施設、開示的是：自利之行圓滿、利他之行圓滿、自利利他圓滿而不共。
又有另一種說法（異門）。此中略義：所應得、以及得之的勝方便；這勝方便，一切集會大眾隨其所樂，或天或人，一切皆從我處獲得；「如病除愈」，應知這顯示自知已得大安隱處；「如彼疾病除愈的方便」，應知這顯示轉於梵輪；「如遮止一切邪醫、自我宣示唯有自己決定能治眾病」，應知這顯示於大眾中正師子吼。
十、自業智力
諸業若已作、已增、已滅，名為過去；若非已作已增已滅、亦非正作、而是將作，名為未來；若非已作已增已滅、而是正作、正造、正為，名為現在。這些業的品類差別又有三種，即身業、語業、意業。法受的分別又有四種，如前面詳說——有的法受現世得樂、後世受苦異熟，乃至廣說。又，這些業於現法、當來有益無益的加行差別，應如實了知。所造之業依什麼方所，名為「處」；所造之業以有情數、非有情數為所依之事，名為「事」；所造之業以不善根或善根為因而生起，名為「因」；所造之業感可愛、非可愛的過失功德相應諸果，名為「異熟」。如此簡略地說：一切時分、一切品類、一切分位加行差別、一切方所、一切依處、一切因緣、一切過患與功德——於這一切種類差別皆如實知，是名如來自業智力，除此無有超過或增加。
十一、靜慮解脫等持等至智力
有四靜慮、有八解脫；由這些靜慮、解脫，心有堪能、心得自在，隨所樂之事皆能成辦。若隨那一種色類差別的三摩地相而入定時，應知說名等持、等至。如經說：世尊隨此色類三摩地相入定時，如其定心，大光普照一切梵世、以妙音說法，（聞者）只聞其聲、都無所見，乃至廣說。如此，如來隨欲顯示種種事義——或共世間、或不共世間——隨此色類三摩地相入定時，迅速能辦。應知此中，即由靜慮解脫的勢力心得自在；心自在故，依止於心，隨所樂事一切成辦。到此為止是修靜慮者的一切所作，除此無有超過或增加。如來對這靜慮所作的一切種類皆如實知，所以只說靜慮、解脫、等持、等至。
又，簡略地說，這些靜慮等有兩種雜染：一是為求「所未得」中的障礙雜染，即無方便善巧的加行、以及諸蓋隨一現行；二是已得「所應得」中的自地雜染，即煩惱纏與隨眠。與此相違，清淨應知又有四種。又，這些靜慮等所引發的種種功德，假立名字、隨其色類如應安立，名為「建立」。又，這些靜慮等具足證得之後，再進一步勝進修習圓滿，得隨所欲、得無艱難、得無滯澀，名為「清淨」。如來對此——未得的如其未得、已得的如其已得，於所得中或劣或勝、或其假名、或其增進的邊際——這一切皆如實知，故說如來普於一切靜慮解脫等持等至得無上智。
十二、根勝劣、勝解、界、遍趣行四智力
如其成熟、修證圓滿，信等五根成軟中上三品，應知名為諸根勝劣。若以從他聽聞之信為先，或以自己觀察諸法為先，成軟中上三品的愛樂、印可、勝解，應知名為種種勝解。若廣泛建立種種種性——或聲聞種性、或獨覺種性、或如來種姓、或種種不定種性、或貪等行的差別道理，乃至有情八十千行——應知此中名種種界。
若就這些趣入之門隨順正行——如貪行者修不淨觀，如〈聲聞地〉已廣說——應知此等名遍趣行。又有異門：趣向一切五趣之行，應知此等名遍趣行。又有異門：依種種黨類差別、互相違背，各持異見、異欲而諍論、互相違背的諸外道類，即諸沙門或婆羅門的種種行；或其餘一切品類差別的此世他世無罪趣行——應知此等名遍趣行，如《迦羅摩經》等廣說。
十三、宿住隨念智力
若於種種有情眾中——東方南西北方，種種名字假設安立的品類差別——隨過去世所有自體的八言說句差別類中，隨念六種簡略的所行之行，有無量種宿住隨念。什麼是八言說句？即：如是名、如是生類、如是種姓、如是飲食、如是領受苦樂差別、如是長壽、如是久住、如是壽量邊際。什麼是隨言說句的六種略行？一、稱呼的假名；二、剎帝利等出身色類差別；三、父母差別；四、飲食方式；五、興盛衰損；六、壽量差別。世間之人就是依這八言說句、六種略行，對自對他起言起說：這是我的名字、這是他的名字；我是剎帝利、他是剎帝利；我是婆羅門、吠舍、戍達羅，他是婆羅門、吠舍、戍達羅；這是我母、這是彼母（父亦如是）；我吃這類飲食——酪、漿、羹、飯、粥等，他吃這類飲食，乃至廣說；我有這樣的興衰變化，他有這樣的興衰變化；我正值這樣的年紀——或少、或中、或老，他正值這樣的年紀，乃至廣說。唯有這些，過去世所有自體的八言說句差別類中六種略行，超過此外再無其他言說句與略行——所以只對這些品類發起隨念，更無有增。就在此中，言說之行的所有行相、言說之句的所有標說，以及對此隨起的憶念——所以說「連同行相、連同標說皆能隨念」。
十四、死生智力
此中，靜慮說名「天住」；天眼依於靜慮、是靜慮之果、為靜慮所攝受，故名「天眼」。它是最極圓滿、善清淨靜慮之果，故名「極清淨」。人中所有同名之眼都與它不相似，所以說「超過於人」——欲界天中雖有與生俱得、名為相似轉的清淨天眼，人中則連這也沒有。
有情臨命終時，名為死時；住在中有，名為生時。趣向黑闇者，由兩種相，生起這一類意生中有——如黑羺羊之光、如陰闇之夜——故名惡色。趣向明白者，由兩種相，生起這一類意生中有——如晴明之夜、如婆羅痆斯極鮮白衣——故名好色。惡色者說名為劣，好色者說名為妙；下劣者名往惡趣，勝妙者名往善趣。
所有毀壞戒行及其等起，說名成就身語意三種惡行。有二種邪見：壞見者所成的邪見，誹謗一切；及安住彼意的異品類者所成的邪見，誹謗賢聖——這些都名誹謗賢聖者。由邪見故，計著邪因與邪果；以此為緣，造作邪業；造邪業故，其法受或現世受樂、當來受苦異熟，或現世受苦、當來亦受苦異熟——所以又說「起諸邪見業法受因」。他們雖然成就其餘種種善法，卻只由此而墮往惡趣，所以說「由此因緣」。名色二者互相乖離，故名「身壞」；一切死中這樣的死最極下劣，故名「極死」。為了開示那落迦之想，所以說「墮險惡趣」；為了開示其自性體事，所以又必須說「那落迦」。由非法行、不平等行而趣往彼處，故名為「險」；於此趣中觸種種苦觸，長時領受種種猛利無間的苦惱平等出現，故名「惡趣」；因為墮於下分、是大深坑、難以救拔、甚可悲愍、極為下賤、以大綺言常自悲怨，說名為「墮」；由於能發起上品的厭離，所以唯說「墮那落迦」。應知此中：或由此而生、或已生之後領受種種苦惱、或受苦之後又生起其餘自業所作的種種眾苦——這一切皆由這些「想」所顯示。與上相違的，隨其所應，一切白品皆當了知；其差別是：以善行為先的諸趣名為善趣，受極樂故名樂世界。
十五、漏盡智力
一切諸漏的所有隨眠無餘永斷，證得能對治的殊勝無漏心、殊勝無漏慧——這是最殊勝的增上心所攝、增上慧所攝。由於漏盡，說名無漏的心解脫、慧解脫。這心、慧二種解脫，在最後有身中，說名「內證第六神通」——因為是依見道及依修道於內所證。既已自證，如實了知，隨其所欲能為他說，所以說「於現法中自證通慧，具足開覺」，以及「我生已盡」等諸句差別。詳如後面〈攝異門分〉所說，應知其相。
Overall Heading: The Hundred and Forty Dharmas Exclusive to a Buddha
In dependence on the Tathāgata's abiding and in dependence on the Tathāgata's arrival at the culminating stage, the buddhas, the world-honored ones, possess a hundred and forty kinds of dharmas exclusive to a buddha, namely: the thirty-two marks of a great being of the tathāgatas, the eighty secondary signs, the four purities of all kinds, the ten powers, the four fearlessnesses, the three establishments of mindfulness, the three non-guardings, great compassion, the dharma free of forgetfulness, the everlasting destruction of the residual perfumings, and the wondrous knowledge of all kinds.
I. The Thirty-Two Marks of a Great Being
What are the thirty-two marks of a great being of the Tathāgata? (1) The mark of a great being's two feet being well-settled and treading level upon the ground — this is a mark of a great being's great-being-hood. (2) Beneath the two feet there appear the patterns of thousand-spoked wheels, the hubs, the rims, and all the other features perfect without exception. (3) The mark of a great being's slender, long fingers. (4) The heels and the insteps broad and long. (5) The hands and feet soft and supple. (6) A webbing connecting the spaces between the fingers of hands and feet. (7) When standing erect, the two hands reach to stroke the knees. (8) The aiṇeya [antelope-like] calves. (9) The body not stooped or bent. (10) The male organ concealed within a sheath. (11) The bodily form perfect and full like the nyagrodha [banyan]. (12) A constant halo of one fathom. (13) The body-hairs turned upward. (14) In each single pore of the body one single hair grows, of dark blue-black color, coiling to the right. (15) The skin of the body golden. (16) The skin of the body fine and smooth, so that dust and grime do not cling. (17) On the body, the two hands, two feet, two shoulders, and the nape — these seven places all full. (18) The upper body like a lion-king. (19) The two shoulders round and full. (20) The space between the two shoulder-blades filled out. (21) The bodily form great, large, and upright. (22) Possessing forty teeth, all of them even. (23) No gaps between the teeth. (24) The fangs and teeth fresh-white. (25) The lower jaw like a lion's. (26) The tongue broad and thin, so that if extended from the mouth it can cover the whole disc of the face right up to the hairline. (27) Among all tastes he obtains the supreme taste. (28) He obtains the great Brahmā-voice, its words mournfully elegant, able to gladden the minds of the many, like the wondrous sound of the kalaviṅka bird, its resonance thundering like a heavenly drum. (29) The eyes dark blue. (30) The eyelashes like a bull-king's. (31) On the crown appears the uṣṇīṣa. (32) The tuft-mark between the brows, luminous and white in hue, coiling to the right — this is a mark of a great being's great-being-hood.
II. The Eighty Secondary Signs
What are the eighty secondary signs of the Tathāgata? The twenty digits of the two hands and two feet together, along with the finger-joints and the nails, are all exquisite — these are named twenty secondary signs. The inner and outer surfaces of the two hands and two feet, eight places in all (four of the hands, four of the feet), are all exquisite — these are named eight kinds of secondary sign. The two ankles and two knees and two thighs, six places, are exquisite — these are named six kinds of secondary sign. The two arms, two elbows, and two wrists, six places, are exquisite — these are named six kinds of secondary sign. The waist and the crease of the waist are exquisite, each being one secondary sign. The two testicles being exquisite is two secondary signs. The concealed organ being exquisite is one secondary sign. The two buttocks being exquisite is two secondary signs. The hip, the belly-front, and the navel, three places, are each exquisite, each being one secondary sign. The two flanks, the two armpits, and the two breasts are all exquisite, being six secondary signs. The abdomen, the chest, the nape, and the spine are each one secondary sign. As stated above, apart from the neck and above, the lower body has sixty secondary signs in all. The upper and lower rows of teeth are all exquisite, being two secondary signs. The palate being exquisite is one secondary sign. The two lips and their surroundings are all exquisite, being two secondary signs. The chin being round and full is one secondary sign. The two cheeks being round and full, each set in its place, is two secondary signs. The two eyes and their surroundings are all exquisite, being two secondary signs. The two brows being exquisite is two secondary signs. The two nostrils of the nose being all exquisite is two secondary signs. The forehead being exquisite is one secondary sign. The side-locks and the two ears being all exquisite is four secondary signs. The hair of the head being exquisite is one secondary sign. As stated above, the neck and above has twenty secondary signs in all. There being sixty in front and twenty behind, they are stated together as the eighty secondary signs.
III. The Level at Which the Marks and Signs Are Obtained, and Their Provisions
These marks and secondary signs — a bodhisattva, upon first entering the Stage of Pure and Superior Resolve, already obtains their maturational fruit; and from this point upward, the marks and secondary signs are gained, step by step, in a superior purity. It should be known that only upon taking the seat of awakening does he realize the remaining wondrous purities of all kinds and the other dharmas exclusive to a buddha, well-purified and perfected. As for the lesser ones (of the marks and signs), these were already accomplished while formerly a bodhisattva. From the Stage of Pure Superior Resolve onward, all the provisions of awakening are without difference and can all evoke all the marks and secondary signs.
Further, these provisions of awakening, stated briefly, are of two kinds: those still far from awakening, and those already near to awakening. Here, "far" refers to the time when the maturational fruit of the marks and secondary signs has not yet been obtained; what is called "near" refers to the time when the maturational fruit of the marks and secondary signs is first obtained, or when, from this point upward, a superior purity is gained step by step.
IV. The Karmic Causes That Evoke the Marks and Signs
Further, the Blessed One, for the sake of the sentient beings to be trained, proclaims to the great assembly that "by performing such-and-such kinds of karma, one evokes the fruit of such-and-such marks and secondary signs." Why? Because the sentient beings to be trained deeply delight in the present activity of the various kinds of evil karma — these various evil karmas that are being enacted are what is to be counteracted, and the various wholesome karmas that evoke the marks and signs are what counteracts them; when they hear of such superior and great fruits and their excellences, they conceive a deep love and delight in the excellence of this great fruit, and by this cause and condition they will come to forsake evil and cultivate the wholesome — this is why he proclaims it thus. In detail it is as stated in the sūtras on the various marks.
This says of the bodhisattvas: By being well-settled in discipline, the observances, patience, and generosity, one evokes the mark of the feet being well-settled beneath. By the various offerings to father and mother, and by the various rescuings from the various sufferings and troubles of sentient beings, through the karma of running to and fro on their behalf, one evokes the mark of the thousand-spoked wheels beneath the feet. By keeping away from injuring other sentient beings and from taking what is not given, by being the first to open with a greeting to the elders, revering and bowing, joining palms and rising to welcome, cultivating the karma of harmony and respect; by not letting the wealth and station deeply cherished by other sentient beings fall into want; and further by subduing one's own pride and conceit — one evokes the mark of a great being's slender, long fingers. The karmas evoking the above three marks, taken together, all together evoke the length of the heels and insteps, because it is the support of the former three marks. By gathering in the elders through the four means of gathering, one evokes the webbing of the hands and feet. By reverently offering to the elders ointment for the body, massage, bathing, and clothing, one evokes the softness and suppleness of the hands and feet. By cultivating the various wholesome dharmas without giving rise to satiety, causing the various wholesome dharmas to grow step by step, one evokes the standing-and-stroking-the-knees. By truly embracing the true Dharma, bringing it to its culmination, and expounding it widely for others, and further by correctly performing good service for others, one evokes the aiṇeya calves. By progressively and evenly displaying the true Dharma, upholding and transmitting it in continuity, by being able to still all the various evil karmas of body, speech, and mind, by humbly tending the sick, giving good medicine, and helping the ill and weak, by knowing measure in food and drink, and by never sinking into the various desires — one evokes the body's not being stooped or bent. Toward sentient beings who are cast out and without refuge or support, by embracing them with the Dharma and with right loving-compassion, by cultivating conscience and shame, and by giving people clothing, one evokes the male organ's concealment within a sheath. By being able to guard oneself in body, speech, and mind, by knowing measure well in what one enjoys and in food and drink, by giving medicine to the sick, by not following after improper enterprises or improper enjoyments, and by being able to bring mutually opposed natures into accord — one evokes the bodily form's being perfect and full like the nyagrodha. By the karma of evoking the standing-and-stroking-the-knees, one is able to evoke the body-hairs' upper part (the listing passage reads "the body-hairs turned upward"; the Song, Palace, Sheng, and Zhi editions here likewise read "part" — see 〈Apparatus〉). By observing oneself well, drawing near to the wise, being able to reflect upon subtle principles of meaning, being able to purify an elder's dwelling-place, spreading out, sprinkling and sweeping, and preparing the bath — because of abiding singly, because of depending on one support, because of entering into subtle meaning, because of being able to clear away the impurities of grass and leaves and such, and further because of being able to clear away adventitious dust and grime — one evokes each single hair growing in each single pore of the body, of dark blue-black color, coiling to the right. By being able to give pleasing and delightful food and drink, carriages, clothing, adornments, and other body-sustaining provisions, and by keeping away from anger and rage, one evokes the golden color of the skin and the constant halo of one fathom. By the karma of evoking each single hair in each single pore, it should be known that one further evokes the skin's being fine and smooth so that dust and grime do not cling. By bestowing upon the great assembly abundant, excellent, pure delicacies of food and drink, all made ample, one evokes the seven places on the body all being full. In the dharma-affairs that arise for sentient beings, by being able to act as chief and be their helper and companion, being free of the conceit of self and free of all coarseness and violence, being able to shut off what is unprofitable for sentient beings and establish them in what is profitable — one evokes the upper body's being like a lion-king, because in all affairs one's nature is brave and decisive, like a lion. By this very karma, it should be known, one further evokes the shoulders' being well rounded and the shoulder-blades' being filled out. By the karma of evoking the slender, long fingers, one further evokes the bodily part's being great and upright. By keeping away from all speech that estranges kin and friends, and by being able to reconcile sentient beings who have already fallen apart, one evokes the forty teeth all being even and the teeth without gaps. By cultivating loving-kindness within the desire-realm and reflecting upon the meaning of the Dharma, one evokes the teeth's being fresh-white. When sentient beings have something they seek, by rightly giving up precious wealth according to what they delight in, one evokes the jaw's being like a lion's. By regarding sentient beings as one's own children, cherishing and rescuing them, having pure faith and pity, and giving clear, unsullied medicine, one evokes obtaining the supreme taste among all tastes — because of giving the taste of the Dharma, tasting the taste of the Dharma, and being able to purify what has spoiled the taste. By being able oneself to receive and uphold and guard the five precepts of keeping away from killing and the rest, and to urge others also to receive and uphold them, by cultivating a compassionate mind, and by being able to practice rightly in the reception of the great Dharma — one evokes the uṣṇīṣa upon the crown and the tongue's being broad and thin, covering the disc of the face. By constantly speaking truthful words, kind words, timely words, and words in accord with the Dharma, by this cause and condition one obtains the great Brahmā-voice, its words mournfully elegant, able to gladden the minds of the many, like the sound of the kalaviṅka, its resonance thundering like a heavenly drum. By universally and constantly cultivating a mind of loving-kindness and compassion toward the world, like a father, like a mother, one evokes the eyes' being dark blue and the eyelashes' being like a bull-king's. By truly praising those of virtue and extolling their fineness, one evokes the tuft-mark between the brows, luminous and white in hue, coiling to the right.
Thus all these thirty-two marks of a great being, without difference, should all be known to be evoked with pure discipline as their cause. Why? If a bodhisattva violates pure discipline, he cannot obtain even a lowly human body, how much less evoke the marks of a great being! It should be known that here, the uṣṇīṣa upon the crown and the Tathāgata's mark of the invisible crown are together established as one mark of a great being, because apart from these there is nothing else to be obtained. The above, then, states the various karmic causes able to evoke the thirty-two marks, established in full.
V. The Four Kinds of Well-Cultivated Endeavor
Furthermore, stated briefly, the two classes of bodhisattva — the householder and the renunciant — have four kinds of well-cultivated endeavor, which should be known to be able to evoke all the marks and signs. Here: resolute performance (doing it firmly and unshakably) is able to evoke the mark of the feet being well-settled beneath. Thorough performance (doing it minutely and exhaustively) is able to evoke the thousand-spoked wheels beneath the feet, the standing-and-stroking-the-knees, the webbing of the hands and feet, the skin's being fine and smooth, the seven places on the body all being full, the shoulders' being well rounded, the shoulder-blades' being filled out, the bodily part's being great and upright, and the tongue's being broad and thin. Constant performance (doing it perseveringly) evokes the slender, long fingers, the length of the heels and insteps, the body's not being stooped, the body's being perfect and full like the nyagrodha, and the teeth without gaps. Faultless performance (doing it purely and without fault) is able to evoke the remaining marks — here: by the effort that does no harm to sentient beings, one evokes the hands and feet being soft and supple and the skin being fine and smooth; by the progressive effort and timely effort in the various wholesome dharmas, one evokes the aiṇeya calves; by deeply giving rise to gladness and enacting the various wholesome dharmas with a mind of utmost radiant purity, one evokes the constant halo of one fathom, the golden color of the skin, the teeth's being fresh-white, and the white tuft between the brows; by not relying on repute and praise in cultivating the wholesome and by concealing one's own merits, one evokes the male organ's concealment within a sheath; by dedicating the wholesome roots one cultivates to awakening, one evokes the body-hairs turned upward, the forty teeth being even, obtaining the supreme taste among all tastes, and the uṣṇīṣa upon the crown; by cultivating the wholesome without weariness and without lowly effort, one evokes the upper body's being like a lion-king and the jaw's being like a lion's; by regarding sentient beings equally with a mind of benefit, one obtains the teeth being even, the eyes being dark blue, and the eyelashes being like a bull-king's; by not giving rise to satiety over lesser wholesomeness and setting in motion superior effort, by this cause and condition one obtains the great Brahmā-voice. These four kinds of well-cultivated endeavor are able to make the bodhisattva's thirty-two marks of a great being purified in a superior way.
VI. The Five Levels of Cultivation-and-Realization of the Marks and Signs, and the Establishing of Their Name
It should be known that these thirty-two marks of a great being and eighty secondary signs: if a bodhisattva is within the Lineage Stage, there is only the seed abiding as the supporting body; if within the Stage of Conviction-and-Practice, he only then begins to cultivate the means able to obtain the marks and signs; if within the Stage of Pure and Heightened Resolve, it is only then named "obtained"; if within the other higher stages, the marks and signs are step by step further purified; if within the Tathāgata's Stage of Arrival at the Culmination, it should be known that the marks and signs are well-purified and unsurpassed.
These marks are of visible form, easily discerned by sentient beings of the three grades — lesser, middling, and superior — and therefore, although all the dharmas exclusive to a buddha may be called marks of a great being, yet these thirty-two alone are established as the marks of a great being. Further, these very thirty-two marks of a great being, because the nature that is their support is able to sustain them, and because they are exceedingly exquisite so as to make [the body] stately, are named secondary signs.
VII. The Comparative Measuring of Merit-Heaps and the Three Immeasurables
Further, here stated briefly: the total measure of the merit-heaps of all sentient beings equals what is able to evoke the site of a single pore of the Tathāgata. And so on up: the total measure of the merit-heaps subsumed under all the pores is able to evoke a single one of the Tathāgata's secondary signs. And so on up: the total measure of the merit-heaps subsumed under all the secondary signs, increased a hundredfold, is able to evoke one of the marks among the Tathāgata's marks. And so on up: the total of the merit-heaps subsumed under all the marks (excepting the white-tuft mark and the uṣṇīṣa), increased a thousandfold, is able to evoke the Tathāgata's white tuft between the brows. And so on up: the merit-heap subsumed under the white tuft, increased a hundred-thousandfold, is able to evoke the Tathāgata's uṣṇīṣa upon the crown, the mark of the invisible crown. And so on up: the merit-heap subsumed under the white tuft, increased a koṭi-hundred-thousandfold, is able to evoke the remaining great Dharma-conch mark of the Tathāgata not subsumed under the marks and secondary signs — and by this Dharma-conch, following the Tathāgata's intent, a great sound is issued, able to universally announce to the sentient beings to be trained in the boundless, limitless world-systems. Such immeasurable provisions of merit, cultivated and realized to perfection, are able to evoke the Tathāgata's inconceivable, unsurpassed, unequalled self-substance subsumed under the utmost perfection of all kinds.
Further, the immeasurable wholesome karma able to evoke the various marks and secondary signs should be known, stated briefly, to be named "immeasurable" by three cause-and-conditions: because it is fully realized only through cultivation, without interval, across three incalculable great kalpas, it is named immeasurable in time; because it is brought together by the force of the dominant condition that is the immeasurable resolve for the benefit and ease of sentient beings, it is named immeasurable in wondrous-wholesome resolve; because it is brought together by the immeasurable classes and kinds of wholesome karma, it is named immeasurable in class. Therefore it is said: the immeasurable provisions of merit, cultivated and realized to perfection, are able to give rise to the Tathāgata's marks and secondary signs.
VIII. The Four Purities of All Kinds
What are the four purities of all kinds of the Tathāgata? (1) the purity of the support in all kinds, (2) the purity of the object in all kinds, (3) the purity of the mind in all kinds, (4) the purity of the knowledge in all kinds.
What is the purity of the support in all kinds? The coarse-heaviness of the whole class of afflictions, together with the various residual perfumings, is everlastingly extinguished without remainder in one's own support; and further, within one's own body, one is able, according to one's own wish, to operate in mastery over taking, abiding, and relinquishing — this is named the purity of the support in all kinds. What is the purity of the object in all kinds? Over every object — whether transformed, or manifested, or made to appear — one is able to operate in mastery: this is named the purity of the object in all kinds. What is the purity of the mind in all kinds? As stated before, because the coarse-heaviness of the whole mind is everlastingly extinguished and left behind, and further because within the mind all kinds of wholesome roots have already been amassed — this is named the purity of the mind in all kinds. What is the purity of the knowledge in all kinds? As stated before, because the coarse-heaviness of the whole class of ignorance (avidyā) is everlastingly extinguished and left behind, and further because throughout every knowable object the knowledge is unobstructed and operates in mastery — this is named the purity of the knowledge in all kinds.
IX. The Ten Powers of the Tathāgata: The Listing, and the Power of Knowing the Possible and the Impossible
What are the ten powers of the Tathāgata? (1) the power of knowing the possible and the impossible, (2) the power of knowing karma-of-its-own, (3) the power of knowing the meditative absorptions, liberations, concentrations, and attainments, (4) the power of knowing the superior and inferior faculties, (5) the power of knowing the various resolute convictions, (6) the power of knowing the various elements, (7) the power of knowing the courses leading everywhere, (8) the power of the recollection of former abodes, (9) the power of knowing death and birth, (10) the power of knowing the exhaustion of the outflows. These ten powers of the Tathāgata's knowledge should be known in detail as stated in the Sūtra on the Ten Powers.
It should be known that here: whatever the Tathāgata speaks, states, or proclaims is entirely true and altogether free of falsehood, and therefore he is named "Tathāgata" [Thus-Come]. That the pure and impure fruits are not unequal is the cause of what operates in accord with reality — this is named "the possible," and is also named establishment, also named support, also named arising; the cause of the inequality of the pure and impure fruits, being contrary to the above, is named "the impossible." The knowledge free of all pride-and-conceit is named "in accord with reality" — the all-knowledge, the unimpeded knowledge, the pure knowledge should all be called the knowledge free of all pride-and-conceit; these phrases "all-knowledge" and the rest should be known as stated before in the Chapter on the Utmost Unsurpassed Awakening. Standing at the head in the sequence of number, he is named "the First." Because he is unsurpassed, is wholly matched with the capacity to benefit all sentient beings in all kinds, and utterly subdues all Māra-foes with great might, he is named "power." Because he embraces the cause of the realization in accord with reality, and can, according to whatever he wishes, cause it all to operate in mastery, he is named "the accomplishing of the supreme nirvāṇa." Because he is unsurpassed, he is named "great." Because it is realized through the eightfold noble path and is free of all calamity and terror, he is named "the seer's honored station." Because he is able himself to know what he himself has realized, he is named "self-knowing." Having realized it himself, by a mind of pity he widely and equally reveals it to sentient beings, and is named "turning the Brahmā-wheel" — why? The tathāgatas have this designation: named Brahmā, named quiescent, and also named cool; at first he is able to turn it, and from this point onward it is passed step by step from one person to another, thus being step by step propelled onward by Brahmā, moving universally throughout all the multitudes of sentient beings, and therefore it is named the Brahmā-wheel. Revealing himself to stand at the highest designation, subsumed under the perfection of the unsurpassed great master, able to proclaim that path of departure and to counteract all other, wrong paths, without timidity in the face of the enemies of the path and of contrary theories present before him, in order to subdue all other theories and to proclaim the vast and unsurpassed theory — he is named "the true lion's roar amid the great assembly." Stated briefly, what is here brought forth, elucidated, designated, and revealed is: the perfection of the practice of self-benefit, the perfection of the practice of benefiting others, and the perfection, exclusive [to a buddha], of both self-benefit and benefiting others.
There is also another manner of statement (an alternate mode). Here the brief meaning: what is to be obtained, and the superior means of obtaining it; this superior means, all the gathered assembly, according to what they delight in — whether gods or humans — all obtain from me; "as when a sickness is cured," it should be known, reveals the self-knowing that one has already obtained the great place of security; "as the means of curing that sickness," it should be known, reveals the turning of the Brahmā-wheel; "as shutting off all false physicians and proclaiming that only oneself can definitely cure the many sicknesses," it should be known, reveals the true lion's roar amid the great assembly.
X. The Power of Knowing Karma-of-Its-Own
Karmas, if already performed, already increased, already ceased, are named past; if not already performed, increased, and ceased, and also not now being performed, but about to be performed, are named future; if not already performed, increased, and ceased, but now being performed, now being made, now being done, are named present. The classes and kinds of these karmas, further, are of three sorts, namely bodily karma, verbal karma, and mental karma. The distinctions of dharma-reception are further of four kinds, as stated in detail before — some dharma-receptions obtain pleasure in the present life and undergo suffering as maturation in the later life, and so on at length. Further, the distinctions of these karmas as to their profit or unprofit, in the present dharma and in the time to come, in their effort, should be known as they truly are. That whereby the karma performed depends on some locale is named "the possible" [locus]; that whereby the karma performed takes for its support-basis some thing counted among sentient beings or not counted among sentient beings is named "the thing"; that whereby the karma performed arises with an unwholesome root or a wholesome root as its cause is named "the cause"; that whereby the karma performed evokes the fruits matched with the faults and merits, agreeable and disagreeable, is named "the maturation." Thus stated briefly: over every time-division, every class and kind, every effort in every phase, every locale, every support-basis, every cause-and-condition, every fault and merit — over all these kinds and distinctions he knows them as they truly are; this is named the Tathāgata's power of knowing karma-of-its-own, and beyond this there is nothing exceeding or added.
XI. The Power of Knowing the Meditative Absorptions, Liberations, Concentrations, and Attainments
There are the four meditative absorptions, and there are the eight liberations; by these absorptions and liberations, the mind has capacity, the mind gains mastery, and whatever matter one delights in can all be accomplished. If, according to that certain aspect of a samādhi of a form-class distinction, one enters concentration, it should be known to be named a concentration, a meditative attainment. As the sūtra says: when the World-Honored One, according to this form-class aspect of samādhi, enters concentration, then, according to that concentrated mind, a great light universally illumines all the Brahmā-worlds, and with a wondrous voice he teaches the Dharma; (those who hear) only hear his voice and see nothing at all, and so on at length. Thus the Tathāgata, according to his wish to reveal the various matters and meanings — whether shared with the world or not shared with the world — when according to this form-class aspect of samādhi he enters concentration, is swiftly able to accomplish it. It should be known that here, it is by the force of the meditative absorptions and liberations that the mind gains mastery; and because the mind has mastery, in dependence on the mind, whatever matter one delights in is all accomplished. Up to this point is the whole of what a cultivator of the meditative absorptions does, and beyond this there is nothing exceeding or added. The Tathāgata knows as they truly are all the kinds concerning these absorptions, and therefore only the meditative absorptions, liberations, concentrations, and attainments are stated.
Further, stated briefly, these meditative absorptions and the rest have two kinds of defilement: the first is the defilement of obstruction within the seeking of "what has not yet been obtained," namely effort without skillful means and the present activity of any one of the various hindrances; the second is the defilement of one's own stage within "what is to be obtained" already obtained, namely the enwrapment and the latent proclivity of the afflictions. Contrary to these, the purity should be known likewise to be of four kinds. Further, the various merits drawn forth by these meditative absorptions and the rest are given provisional names and established according to their form-classes as fitting, being named "establishment." Further, once these meditative absorptions and the rest have been fully realized and one goes further to a superior advance and cultivates them to perfection, one gains them according to one's wish, gains them without difficulty, gains them without impediment, being named "purity." The Tathāgata, concerning this — the unobtained as unobtained, the obtained as obtained, and within what is obtained, whether inferior or superior, or its provisional name, or its furthering to the utmost limit — knows all this as it truly is, and therefore it is said that the Tathāgata, universally over all the meditative absorptions, liberations, concentrations, and attainments, gains unsurpassed knowledge.
XII. The Four Powers of the Superior-and-Inferior Faculties, the Resolute Convictions, the Elements, and the Courses Leading Everywhere
According as they are matured and cultivated-and-realized to perfection, the five faculties of faith and the rest become the three grades — soft, middling, and superior; this should be known to be named the superiority and inferiority of the faculties. If, with faith derived from hearing from another taken as prior, or with one's own observation of the dharmas taken as prior, the love-and-delight, the endorsement, and the resolute conviction become the three grades — soft, middling, and superior — this should be known to be named the various resolute convictions. If one widely establishes the various lineages — whether the śrāvaka lineage, or the pratyekabuddha lineage, or the tathāgata lineage, or the various indeterminate lineages, or the principles of the distinctions of the conduct of greed and the rest, up to the eighty thousand conducts of sentient beings — this should be known here to be named the various elements.
If, with respect to these gates of entering, one accords with right practice — as one of greedy conduct cultivates the contemplation of the impure, as stated in detail already in the 〈Śrāvaka Stage〉 — this and the like should be known to be named the courses leading everywhere. There is also an alternate mode: the conduct leading toward all five destinies, this and the like should be known to be named the courses leading everywhere. There is also an alternate mode: relying on the distinctions of various factions and classes, mutually opposed, each holding a different view and different desire and disputing, mutually opposed — the various non-Buddhist classes, namely the various conducts of the various śramaṇas or brāhmaṇas; or all the other conduct, of every class and kind, faultless in coursing through this world and the other — this and the like should be known to be named the courses leading everywhere, as stated in detail in the Kālāma Sūtra and the rest.
XIII. The Power of the Recollection of Former Abodes
If, within the various multitudes of sentient beings — in the east, south, west, north, the various classes and kinds provisionally set up under various names — one recollects, within the classes of the eightfold distinctions of statement-phrase concerning all the self-substances of past lives, the six briefly-stated conducts that were coursed through, there are immeasurable kinds of recollection of former abodes. What are the eight statement-phrases? Namely: such a name, such a class of birth, such a lineage, such food and drink, such experience of the distinctions of suffering and pleasure, such long life, such long abiding, such the limit of the life-span. What are the six brief conducts according with the statement-phrases? (1) the provisional name of address; (2) the distinctions of birth-class such as the kṣatriya and the rest; (3) the distinctions of father and mother; (4) the manner of food and drink; (5) flourishing and decline; (6) the distinctions of life-span. Worldly people, relying on these eight statement-phrases and six brief conducts, make statements and speak of themselves and others: this is my name, this is his name; I am a kṣatriya, he is a kṣatriya; I am a brāhmaṇa, a vaiśya, a śūdra, he is a brāhmaṇa, a vaiśya, a śūdra; this is my mother, this is his mother (and likewise the father); I eat such-and-such food and drink — curds, gruel, broth, rice, congee, and so on — he eats such-and-such food and drink, and so on at length; I have such-and-such changes of flourishing and decline, he has such-and-such changes of flourishing and decline; I am now at such-and-such an age — whether young, or middling, or old — he is now at such-and-such an age, and so on at length. Only these — within the classes of the eightfold distinctions of statement-phrase concerning all the self-substances of past lives, the six brief conducts — beyond these there are no further statement-phrases or brief conducts, and therefore recollection is set in motion only over these classes and kinds, with nothing more added. Right within this, all the modes of the conduct of statement, all the markings of the statement-phrases, and the remembrance that arises accordingly over them — therefore it is said "together with their modes, together with their markings, all can be recollected."
XIV. The Power of Knowing Death and Birth
Here, the meditative absorption is named "heavenly abiding"; the heavenly eye depends on the meditative absorption, is the fruit of the meditative absorption, and is subsumed under the meditative absorption, and therefore it is named the "heavenly eye." It is the fruit of the utterly perfect, well-purified meditative absorption, and therefore it is named "utterly pure." All the eyes of the same name among humans are dissimilar to it, and therefore it is said to "surpass that of humans" — though among the gods of the desire-realm there is a pure heavenly eye obtained together with birth, named the similitude-operating one, among humans there is not even this.
When a sentient being is at the point of death, it is named the time of death; abiding in the intermediate existence, it is named the time of birth. For one heading toward the dark, by two aspects there arises this class of mind-produced intermediate existence — like the glow of a black ewe, like a night of gloomy dark — and therefore it is named of evil color. For one heading toward the bright, by two aspects there arises this class of mind-produced intermediate existence — like a clear bright night, like the utterly fresh-white cloth of Vārāṇasī — and therefore it is named of good color. The one of evil color is named inferior, the one of good color is named wondrous; the inferior is named going to an evil destiny, the wondrous is named going to a good destiny.
All the ruining of disciplined conduct and its co-arising is named the accomplishing of the three evil conducts of body, speech, and mind. There are two kinds of wrong view: the wrong view formed by the one whose view is ruined, slandering everything; and the wrong view formed by the one of a differing class who abides in that intent, slandering the worthies and sages — these are all named slanderers of the worthies and sages. Because of wrong view, they cling to wrong causes and wrong fruits; with this as condition, they perform wrong karma; because of performing wrong karma, their dharma-reception either obtains pleasure in the present life and undergoes suffering as maturation in the time to come, or undergoes suffering in the present life and likewise undergoes suffering as maturation in the time to come — and therefore it is further said "giving rise to the cause that is the dharma-reception of the karma of wrong views." Although they accomplish the various other wholesome dharmas, yet by this alone they fall toward an evil destiny, and therefore it is said "by this cause and condition." Name and form, the two, being mutually estranged, it is named "the body's ruin"; among all deaths, such a death is the utterly most inferior, and therefore it is named "the utmost death." In order to reveal the notion of the naraka, it is said "falling to a perilous evil destiny"; in order to reveal its intrinsic-nature substance-matter, it is further necessary to say "naraka." By unrighteous conduct and unequal conduct one heads toward that place, and therefore it is named "perilous"; within this destiny one touches the various sufferings' touches, and for a long time undergoes the various fierce, unremitting sufferings appearing equally, and therefore it is named "evil destiny"; because one falls into the lower part, it being a great deep pit, hard to rescue from, exceedingly pitiable, utterly lowly, constantly bewailing oneself with great flowery lamentation, it is named "falling"; because it is able to set in motion the highest-grade weariness-and-detachment, therefore it is said only "falling into the naraka." It should be known that here: either being born by this, or, after being born, undergoing the various sufferings, or, after undergoing suffering, further giving rise to the various sufferings brought about by one's own other karma — all this is revealed by these "notions." Contrary to the above, according as fitting, all the white class should be understood; the distinction being: the destinies with wholesome conduct as prior are named good destinies, and because one undergoes utmost pleasure they are named pleasant worlds.
XV. The Power of Knowing the Exhaustion of the Outflows
All the latent proclivities of all the outflows being everlastingly cut off without remainder, and the realizing of the superior undefiled mind and the superior undefiled wisdom able to counteract them — this is subsumed under the most superior heightened mind and subsumed under the heightened wisdom. Because of the exhaustion of the outflows, it is named the undefiled liberation of mind and liberation of wisdom. These two liberations of mind and of wisdom, in the body of the last existence, are named "the inwardly-realized sixth supernormal knowledge" — because they are inwardly realized in dependence on the path of seeing and in dependence on the path of cultivation. Having realized it himself, knowing it as it truly is, and able according to his wish to teach it to others, therefore it is said "in the present dharma, the supernormal wisdom of self-realization, fully awakened," together with such distinctions of the phrases "my births are exhausted" and the rest. In detail it is as stated later in the 〈Section on the Gathering of the Alternate Modes〉; its features should be known accordingly.
果位終於揭幕
地品說過：「如來住地，於後建立佛法品中，當廣演說」——現在就是那個「後」。究竟瑜伽處前四品講菩薩怎麼生、怎麼攝、依什麼位、行什麼行，全是因地的事；建立品轉過身來，正面描寫果地：成佛之後，到底「成」了什麼？窺基給品名下定義：「依地行因，行因既圓，大劫勤功，須有果遂；得果成滿，求遂本心，建立所成，名〈建立品〉。」修了三大劫，總得有個交代——這一品就是那份交代，遁倫科之為五品中「對行辨果」的終章。
論的答案是一份清單：百四十不共佛法——三十二大丈夫相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣、一切種妙智，十一個門類。「不共」，是聲聞獨覺所無；「百四十」，是逐項點數的總帳。之一（本子）講前四門：相好、四淨、十力別釋。
三十二相：每一個身體特徵，都有一條業因
論先把三十二相列完——足下安平、千輻輪、纖長指……直到頂上烏瑟膩沙、眉間白毫。這份清單諸經論略有開合，遁倫用四句料簡與廣論對勘（此合彼離、彼合此離、俱合、俱離），說明相名的開合本非一概。
但本品真正的重心不在列名，在後面那一長段業因：每一個相，都對應一組具體的修行。於戒禁忍捨中善安住，感足下安平；為父母奔走供養、救護苦難，感千輻輪；不損害、不偷盜、敬事尊長、摧伏自慢，感纖長指；四攝攝尊長，感手足網縵；為病人卑屈瞻侍、飲食知量，感身不僂曲；替被排擠的人出頭、施衣修慚愧，感勢峯藏密；不說離間語、能令乖離者和合，感四十齒齊平無隙；視眾生如子、施澄淨醫藥，感得最上味；常說誠諦語愛語時語法語，感大梵音；恆修慈悲如父如母，感目紺青、睫如牛王；如實讚歎有德者，感眉間白毫……
讀完這份對應表，會發現它其實是一部倒過來寫的菩薩行傳：佛身上沒有一寸是白來的。論還怕人看漏了總綱，補上一個判語：三十二相千差萬別，「當知皆用淨戒為因而能感得」——毀犯淨戒的人連下賤人身都得不到，何況大丈夫相。逐相的業因是枝葉，淨戒是共同的根。而論也交代了佛陀說這套業因的用意：眾生喜歡造惡，佛就講『造這些善業能感這麼殊勝的果』，讓人先愛上果報、再肯離惡修善——相好之教本身就是一味應機的藥。
五個位次：從一顆種子到善淨無上
相好從哪一站開始「領貨」？論給了一條清楚的時間線：種性地中，「唯有種子依身而住」——還只是一顆種子埋在身心相續裡；勝解行地，開始修能得相好的方便；清淨增上意樂地（初地），「乃名為得」——異熟果首次現前；上地輾轉清淨；到究竟地，善淨無上。窺基由此判定：資糧「遠」是地前（未得相好），「近」是入地以上——地前不得實報相好。
留意首站的用語：種子。整個菩薩地從種姓品「本性住種姓＝種子依身」開場，到果地的相好，論仍用同一個詞交代它的來歷——佛的三十二相，最初也只是行者身中的一顆種子，被五個位次的修行一路澆灌到「善淨無上」。因與果之間，是同一條種子的生長線。
福聚的天文學
相與相之間也不等值。論用一段幾何級數作校量：一切有情的福聚總和，只夠感如來『一個毛孔』；一切毛孔的福聚，感一種隨好；一切隨好的福聚乘一百，感一相；一切相的福聚乘一千，感眉間白毫；白毫再乘十萬，感頂上無見頂相；再乘到俱胝百千倍，感諸相隨好之外的「大法螺相」——遁倫解釋這一相：如來咽喉中形如螺的發聲之處，「從此發聲遍無邊界最極圓滿」。論自己收束：這叫時無量（三大劫）、妙善意樂無量（利樂一切有情的存心）、品無量（無量善業品類）——佛身是用天文數字的福德堆出來的，而這個天文數字的單位，是「利益有情」。
四一切種清淨：果地的「淨」淨在哪裡
相好是看得見的果，四清淨是看不見的果：所依、所緣、心、智，四個層面的一切種清淨。第一項所依清淨的定義值得放慢讀：「一切煩惱品麁重并諸習氣，於自所依無餘永滅；又於自體，如自所欲取住捨中自在而轉。」——又是「麁重」與「所依」。地品講初地菩薩超惡趣，是惡趣品麁重於所依中除遣；佛地的所依清淨，是一切煩惱品麁重連同習氣無餘永滅——同一條軸線，走到了終點。遁倫把定義的兩半分開安放：麁重習氣永滅，據受用身說；取住捨自在（要住世就住世、要捨壽就捨壽），據變化身說。窺基則對勘《對法》第十四：彼處只說取住捨、不說永滅習氣，因為「此中據攝法周，彼中據有為淨」——兩處開合不同，據實會通。心清淨與智清淨，遁倫各分體用：麁重盡是離過（體），善根積集、智自在是攝德（用）。
十力別釋：如來智力的十個工作面
之一的後半，是十力的逐力別釋。論開宗明義：「當知廣如十力經說」——這一段其實是隨經作釋。遁倫點出體性：十力總以五根為自性，「由慧勝故」但說智力；緣十種境即名十力，「從境為名」。
處非處智力的釋文最長，逐句訓「如來」「處」「非處」「如實」「第一」「力」，乃至「轉梵輪」「大眾中正師子吼」——遁倫特別點明「非處」的所指：「自在天不平等因非生果處」，把「無因、惡因」的諍論釘在具體的對象上。自業智力，是因果法則的人稱化：誰造誰受。靜慮解脫等持等至智力講定境，並附二雜染四清淨的判分。根勝劣、勝解、界、遍趣行四力是一組遞進：先知根器利鈍，再知愛樂傾向，再知「界」——遁倫在此直訓：「緣於種子種子界」，界力知的是眾生心中種子的差別；然後知一切趣入之門。宿住隨念智力一段別有趣味：它把人類自我敘述的格式整個收進「八言說句、六種略行」——名字、出身、父母、飲食、苦樂、壽量……論斷言：「過此無有餘言說句及以略行」——眾生對「我曾是誰」的一切講法，格式只有這幾種，而如來對這一切盡皆隨念。死生智力即天眼力，遁倫記下玄奘一句課堂訓詁：「三藏云：光明故名天，天是光明義」；此段並帶出中有好惡色、那落迦逐字釋名（險、惡趣、墮）的一串訓義。漏盡智力收尾：隨眠無餘永斷、心慧二解脫，「內證第六神通」——景師與遠師對「內證」各有一解，並存於論記。
十力講到這裡只是「別釋」。論文自己預告：「如是別釋佛十力已，今當總辨」——總辨七門，在之二。
此子照出的一義
之一從相好講到十力，實只立一義：果德不是另一個世界空降的光環，是因地每一件善行的如實結算。 三十二相逐相有業因、總因是淨戒；相好從種子到善淨無上有五個位次；福聚以「利益有情」為單位累積到天文數字；四清淨把地品開始的「麁重—所依」軸線推到終點；十力則是同一份智慧對十種境的如實運轉。建立品寫佛，筆筆都在寫因果。
承衍
建立品之一承行品而來（四行是因位總目，此品對行辨果——遁倫科）；兌現地品「如來住地後品廣說」之預告。相好五位之「種子依身而住」迴響種姓品本性住種姓；四清淨與功德品互勘（窺基指「文同對法」）；十力承力種姓品 2＋8 之綱而逐力別釋；大悲互見供養親近無量品（之二）。下接之二——「如是別釋佛十力已，今當總辨」：十力總辨七門、四無所畏至一切種妙智、如來十事業、全品總結。
The Fruit-Stage at Last Draws Back Its Curtain
The Chapter on the Grounds had said: "The Tathāgata's abiding-stage will be expounded in full later, in the Chapter on Establishing the Buddha-Dharmas" — and now we are at that "later." The first four chapters of the Culmination of Yogic Practice told how a bodhisattva is born, how he is gathered in, on what stage he rests, what practice he practices — all of it the business of the causal stage; the Chapter on Establishment turns about and describes head-on the fruit-stage: after becoming a buddha, what, in the end, has been "become"? Kuiji sets a definition under the chapter's name: "In dependence on the ground he practices the cause; the practice of the cause being complete, and the diligent labor of great kalpas [expended], there must be a coming-to-fruition of the fruit; the fruit being obtained and perfected, and the original aim fulfilled, what has thus been established is named the 〈Chapter on Establishment〉." Three great kalpas were cultivated — there must be an accounting for them — and this chapter is that accounting, what Dunlun classes as, among the five chapters, the closing chapter that "against the practice discerns the fruit".
The treatise's answer is an inventory: the hundred and forty dharmas exclusive to a buddha — the thirty-two marks of a great being, the eighty secondary signs, the four purities of all kinds, the ten powers, the four fearlessnesses, the three establishments of mindfulness, the three non-guardings, great compassion, the dharma free of forgetfulness, the everlasting destruction of the residual perfumings, the wondrous knowledge of all kinds — eleven categories. "Exclusive" means what the śrāvaka and pratyekabuddha do not have; "a hundred and forty" is the running total, counted item by item. Part 1 (the present unit) treats the first four categories: the marks and signs, the four purities, and the item-by-item explanation of the ten powers.
The Thirty-Two Marks: Every Bodily Feature Has a Karmic Cause Behind It
The treatise first finishes listing the thirty-two marks — the feet well-settled and level beneath, the thousand-spoked wheels, the slender fingers … down to the uṣṇīṣa upon the crown and the white tuft between the brows. This inventory is opened or joined somewhat differently across the various sūtras and treatises; Dunlun uses a fourfold sorting to collate it against the Extensive Treatise (joined here yet parted there, parted here yet joined there, joined in both, parted in both), showing that the opening-and-joining of the mark-names is not one uniform thing.
But the true weight of this chapter lies not in the listing of names; it lies in the long passage on karmic causes that follows: every single mark corresponds to a concrete set of practices. By being well-settled in discipline, the observances, patience, and generosity, one evokes the feet well-settled and level beneath; by running about and making offerings for father and mother, and rescuing from suffering and distress, one evokes the thousand-spoked wheels; by not injuring, not stealing, revering and serving the elders, and subduing one's own conceit, one evokes the slender fingers; by gathering in the elders through the four means of gathering, one evokes the webbing of the hands and feet; by humbly tending and serving the sick and knowing measure in food and drink, one evokes the body's not being stooped; by standing up for those who are cast out, giving clothing and cultivating conscience-and-shame, one evokes the male organ's concealment within a sheath; by not speaking words that estrange, and by being able to reconcile those who have fallen apart, one evokes the forty teeth being even and without gaps; by regarding sentient beings as one's own children and giving clear, unsullied medicine, one evokes obtaining the supreme taste; by constantly speaking truthful words, kind words, timely words, and words in accord with the Dharma, one evokes the great Brahmā-voice; by constantly cultivating loving-kindness and compassion like a father, like a mother, one evokes the eyes dark blue and the eyelashes like a bull-king's; by truly praising those of virtue, one evokes the white tuft between the brows …
Reading through this table of correspondences, one finds that it is in fact a biography of bodhisattva-conduct written in reverse: not one inch of the Buddha's body came for free. The treatise, still fearing that one might overlook the master-thread, adds a verdict: the thirty-two marks differ in a thousand ways, yet "it should be known that they are all evoked with pure discipline as their cause" — a person who violates pure discipline cannot obtain even a lowly human body, how much less the marks of a great being. The per-mark karmic causes are branches and leaves; pure discipline is the common root. And the treatise also accounts for the Buddha's purpose in expounding this set of karmic causes: sentient beings delight in doing evil, so the Buddha teaches that "performing these wholesome karmas can evoke so superior a fruit," letting people first come to love the fruit-reward and then be willing to forsake evil and cultivate the wholesome — the teaching of the marks and signs is itself a medicine matched to the capacity of the hearer.
The Five Levels: From a Single Seed to Well-Purified and Unsurpassed
From which station do the marks and signs begin to be "collected as goods"? The treatise gives a clear timeline: in the Lineage Stage, "there is only the seed abiding as the supporting body" — still only a seed buried within the body-mind continuum; in the Stage of Conviction-and-Practice, one begins to cultivate the means able to obtain the marks and signs; in the Stage of Pure and Heightened Resolve (the first ground), "it is only then named 'obtained'" — the maturational fruit appears for the first time; in the higher stages it is step by step purified; and at the Culmination Stage it is well-purified and unsurpassed. Kuiji accordingly judges: as for the provisions, "far" is before the grounds (the marks and signs not yet obtained), "near" is from entering the grounds onward — before the grounds one does not obtain the actual-reward marks and signs.
Note the wording of the first station: seed. The whole Bodhisattva Stage opens, in the Chapter on Lineage, with "the innate-abiding lineage = the seed abiding as the supporting body," and here, at the fruit-stage's marks and signs, the treatise still uses the very same word to account for their origin — the Buddha's thirty-two marks were, at the first, only a single seed within the practitioner's body, watered all along by the practice of the five levels until "well-purified and unsurpassed." Between the cause and the fruit lies the one single growth-line of one and the same seed.
The Astronomy of Merit-Heaps
Mark and mark are not of equal value either. The treatise uses a passage of geometric progression as its measuring: the sum-total of the merit-heaps of all sentient beings is only enough to evoke a single "pore" of the Tathāgata; the merit-heaps of all the pores evoke one secondary sign; the merit-heaps of all the secondary signs, multiplied by a hundred, evoke one mark; the merit-heaps of all the marks, multiplied by a thousand, evoke the white tuft between the brows; the white tuft, multiplied again by a hundred thousand, evokes the uṣṇīṣa upon the crown, the mark of the invisible crown; multiplied again to a koṭi-hundred-thousandfold, it evokes the "great Dharma-conch mark" beyond the marks and secondary signs — Dunlun explains this mark: the sound-issuing place within the Tathāgata's throat, shaped like a conch, "from which the sound issues, universal over the boundless realms, utterly perfect." The treatise draws it to a close itself: this is called immeasurable in time (three great kalpas), immeasurable in wondrous-wholesome resolve (the intention to benefit and gladden all sentient beings), and immeasurable in class (the immeasurable classes of wholesome karma) — the Buddha's body is heaped up out of an astronomical figure of merit, and the unit of that astronomical figure is "the benefit of sentient beings."
The Four Purities of All Kinds: Where Does the Fruit-Stage's "Purity" Lie Pure?
The marks and signs are the visible fruit; the four purities are the invisible fruit: the support, the object, the mind, and the knowledge — the purity of all kinds on four planes. The definition of the first item, the purity of the support, is worth reading slowly: "The coarse-heaviness of the whole class of afflictions, together with the various residual perfumings, is everlastingly extinguished without remainder in one's own support; and further, within one's own body, one operates in mastery over taking, abiding, and relinquishing according to one's own wish." — Once again it is "coarse-heaviness" and "the support." The Chapter on the Grounds, speaking of the first-ground bodhisattva's transcending of the evil destinies, meant the coarse-heaviness of the evil-destiny class being cleared away within the support; the purity of the support at the buddha-stage is the coarse-heaviness of the whole class of afflictions, together with the perfumings, being everlastingly extinguished without remainder — the same axis, arrived at its terminus. Dunlun sets the two halves of the definition down separately: the everlasting extinction of coarse-heaviness and perfumings is stated with respect to the enjoyment body; mastery over taking, abiding, and relinquishing (to abide in the world if one would abide, to relinquish the life-span if one would relinquish it) is stated with respect to the emanation body. Kuiji, for his part, collates it against the Abhidharma-samuccaya, fascicle fourteen: there it speaks only of taking, abiding, and relinquishing, and does not speak of the everlasting extinction of perfumings, because "here it is with respect to the completeness of the gathering of dharmas, there with respect to the conditioned purity" — the two places open and join differently, and are reconciled according to the fact. As for the purity of the mind and the purity of the knowledge, Dunlun parts each into substance and function: the exhaustion of coarse-heaviness is the leaving-behind of faults (substance); the amassing of wholesome roots and the mastery of knowledge is the gathering of virtues (function).
The Item-by-Item Explanation of the Ten Powers: The Ten Working-Faces of the Tathāgata's Knowledge
The latter half of Part 1 is the item-by-item explanation of the ten powers. The treatise states its principle at the outset: "It should be known in detail as stated in the Sūtra on the Ten Powers" — this passage is in fact an explanation made following the sūtra. Dunlun points out the essential nature: the ten powers take, as a whole, the five faculties for their intrinsic nature, and "because wisdom is preeminent" they are called powers of knowledge; taking ten kinds of object as their sphere, they are named the ten powers — "named from the object."
The explanation of the power of knowing the possible-and-impossible is the longest; it glosses phrase by phrase "Tathāgata," "the possible," "the impossible," "in accord with reality," "the First," "power," and on to "turning the Brahmā-wheel" and "the true lion's roar amid the great assembly" — Dunlun especially points out what "the impossible" refers to: "Īśvara [the self-mastering god] as an unequal cause is not a place that produces the fruit," nailing the dispute over "no cause, wrong cause" to a concrete object. The power of knowing karma-of-its-own is the personalizing of the law of cause and effect: who does, receives. The power of knowing the meditative absorptions, liberations, concentrations, and attainments treats the concentrated states, and appends the sorting-out of the two defilements and the four purities. The four powers of the superior-and-inferior faculties, the resolute convictions, the elements, and the courses leading everywhere are a graded set: first knowing the sharpness or dullness of the faculty-capacity, then knowing the tendency of love-and-delight, then knowing the "elements" — here Dunlun glosses directly: "it takes for its object the seed, the seed-element," so that what the power of the elements knows is the distinctions of the seeds within sentient beings' minds; and then knowing all the gates of entering. The passage on the power of the recollection of former abodes has its own peculiar interest: it draws the whole format of human self-narration into "the eight statement-phrases, the six brief conducts" — name, birth, father and mother, food and drink, suffering and pleasure, life-span … the treatise flatly asserts: "beyond these there are no further statement-phrases or brief conducts" — every way sentient beings have of telling "who I once was" has only these few formats, and the Tathāgata recollects them all. The power of knowing death-and-birth is the heavenly-eye power; Dunlun records a gloss of Xuanzang's from the lecture-hall: "The Tripiṭaka-master says: because of light, it is named 'heavenly'; 'heavenly' has the sense of light"; and this passage further brings out the good-and-evil color of the intermediate existence and a string of glosses on the naraka explained character by character (perilous, evil destiny, falling). The power of knowing the exhaustion of the outflows closes it off: the latent proclivities everlastingly cut off without remainder, the two liberations of mind and of wisdom, "the inwardly-realized sixth supernormal knowledge" — Master Jing and Master Yuan each have one reading of "inwardly-realized," set side by side in the Notes.
The ten powers, up to this point, are only the "item-by-item explanation." The treatise itself gives advance notice: "Having thus explained the Buddha's ten powers item by item, we shall now treat them as a whole" — the sevenfold whole treatment is in Part 2.
The One Meaning This Unit Casts into Light
Part 1 speaks from the marks and signs to the ten powers, yet establishes in truth only one meaning: the fruit-virtues are no halo airdropped from another world; they are the true-and-real accounting of every single wholesome deed of the causal stage. The thirty-two marks have, mark by mark, a karmic cause, with pure discipline as the master-cause; the marks and signs, from seed to well-purified-and-unsurpassed, have five levels; the merit-heaps accumulate, with "the benefit of sentient beings" as their unit, to an astronomical figure; the four purities push to its terminus the "coarse-heaviness — support" axis that began back in the Chapter on the Grounds; and the ten powers are one and the same wisdom operating, true to reality, over ten kinds of object. The Chapter on Establishment writes of the Buddha, and every stroke of the brush is writing of cause and effect.
Carrying Forward
The Chapter on Establishment, Part 1, comes down from the Chapter on Practice (the four practices being the master-list of the causal stage, and this chapter discerning the fruit against the practice — Dunlun's classing); it makes good the Chapter on the Grounds' advance notice, "the Tathāgata's abiding-stage will be expounded in full in a later chapter." The marks-and-signs' first level, "the seed abiding as the supporting body," echoes the innate-abiding lineage of the Chapter on Lineage; the four purities are to be collated together with the Chapter on Qualities (Kuiji points out "the text is the same as the Abhidharma-samuccaya"); the ten powers inherit the 2+8 master-outline of the Chapter on the Power-Lineage and explain it power by power; great compassion is seen together with the Chapter on Offering, Attending, and the Immeasurables (in Part 2). Next comes Part 2 — "having thus explained the Buddha's ten powers item by item, we shall now treat them as a whole": the sevenfold whole treatment of the ten powers, the four fearlessnesses on to the wondrous knowledge of all kinds, the Tathāgata's ten works, and the summation of the whole chapter.
考據Apparatus
建立品之一＝百四十不共佛法前四門（三十二大丈夫相・八十隨好・四一切種清淨・十力別釋）。聖教義之眼重在相好修證五位「菩薩若在種性地中，唯有種子依身而住」〔0568b17〕之種子軌跡、三十二相「皆用淨戒為因」〔0568a15〕、四清淨所依淨「一切煩惱品麁重并諸習氣，於自所依無餘永滅」〔0568c22〕之麁重習氣義（遁倫分受用身／變化身二據），及種種界智力「緣於種子」（遁倫直訓「界＝種子界」）。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·究竟瑜伽處 建立品第五之一〔T30n1579 0566c05-06 品題起–0570c25 正文迄〕（卷49 末幅；0570c26 卷尾·之二品題 0571a06-07）。之一／之二為玄奘原譯自帶卷界，接縫恰為論文自標轉語「如是別釋佛十力已，今當總辨」〔0571a08〕——別釋（之一）／總辨（之二）之天然義理縫 |
| 論文自身 | 百四十不共佛法總標〔0566c07〕·十一門列名〔0566c08-11〕→ 三十二大丈夫相〔0566c11〕：列相→業因廣建立→「皆用淨戒為因」〔0568a15〕→四種善修事業〔0568a21〕→修證五位〔0568b16 起〕→相名廢立→福聚校量〔0568b27 起·大法螺相 0568c08〕→三無量〔0568c13 起〕→ 八十隨好〔0567a05〕→ 四一切種清淨〔0568c19〕→ 十力〔0569a04〕：列名·「廣如十力經說」〔0569a09〕·處非處（十一句·轉梵輪 0569a26·師子吼 0569b04）·自業〔0569b13-28〕·靜慮解脫等持等至（二雜染 0569c14）·根勝劣〔0569c27〕·勝解〔0569c28〕·界〔0570a01〕·遍趣行〔0570a05〕·宿住（八言說句 0570a16）·死生（天住 0570b10·那落迦 0570c05 起）·漏盡〔0570c18〕 |
| 遁倫《瑜伽論記》T1828 | 建立品釋前幅〔T42n1828 0582a07–0584b11〕；品名科判〔0582a08-14〕·相好六分科〔0582a15-17〕·與廣論離合四句〔0582a18-29〕·烏瑟膩沙音義〔0582b01〕·舊論隨好開合判謬〔0582b04-05〕·得滿位〔0582b06-14〕·業因（六十三業·四行）〔0582b17-0582c12〕·修證五位〔0582c12-17〕·廢立〔0582c17-21〕·校量法螺〔0582c21-26〕·四清淨〔0582c27-0583a10〕·十力總科〔0583a10-16〕·十力逐力釋〔0583a16-0584b11〕 |
| 窺基《略纂》T1829 | 建立品釋前幅〔T43n1829 0167b19–0167c15〕；品名〔0167b20-22〕·地住雙舉〔0167b23-24〕·資糧遠近＋相好五位〔0167b25-0167c03〕·四清淨對法對勘〔0167c04-09〕·定力雜染〔0167c10-15〕。三十二相名數、八十隨好、十力別釋（定力一條外之九力）皆無釋（據實標） |
| 最勝子《瑜伽師地論釋》T1580 | 無品釋 |
二、異譯·經內平行對勘
(一) 三家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 建立品之一 | 曇無讖 T1581 建立品第五 | 求那跋摩 T1582（畢竟地二品） |
|---|---|---|---|
| 品之結構 | 建立品一品攝十一門（之一／之二卷分） | 畢竟方便處建立品第五 0955a05–0959b13〔卷10 末·經終於此品〕，一品攝全 | 無單一對應品——分作「畢竟地三十二相八十種好品第五」〔1009b17〕與「畢竟地住品第六」〔1010c10 四淨起〕二品，唯錄 |
| 百四十總名 | 「諸佛世尊有百四十不共佛法」〔0566c07〕 | 「諸佛世尊有百四十不共法」〔0955a06〕（本經前分無上菩提章 0901b29 亦列百四十，然彼處於「八十隨形好」下並列「四無礙智、一切種清淨」二門，與此品「四一切種清淨」一門開合有異——地持自身前後列名有異，唯錄） | 「百四十不共之法」〔1009b19〕；門名「四一切行淨」「常不忘失」「一切智」 |
| 三十二相／八十好 | 三十二大丈夫相〔0566c11〕·八十隨好〔0567a05〕 | 三十二大人相〔0955a10〕·八十隨形好〔0955a25〕 | 三十二相〔1009b21-22〕·八十種好〔1009c08〕 |
| 四一切種清淨 | 所依／所緣／心／智四清淨〔0568c19 起〕 | 四一切種清淨：身淨等〔0956a21〕 | 「菩薩四淨」〔1010c10〕（在住品第六） |
| 十力 | 十力列名〔0569a04〕·別釋〔0569a10 起〕 | 如來十力〔0956a26〕·別釋約 0957b–0958b17 | 十力〔1010c16-17「知是處非處力」〕 |
三家唯錄不判：百四十之總數、門目、次第三譯同其骨；善戒經拆一品為二品、地持前後列名之異（四無礙智／四一切種清淨），皆譯本自身結構實況，唯錄。
(二) 經內平行＝攝決擇分（持究竟瑜伽處決擇·相好分）
持究竟瑜伽處決擇〔0738b17–0738c28〕為建立品專屬決擇（究竟瑜伽處五品唯此品有決擇）。其涉本子（相好門）者為末段〔0738c25-28〕：「又復世尊於餘經中所說隨好，為令所化生淨信故，顯示於彼，然不立相。安立諸相，如建立品已廣顯示。從此隨好，當知分出彼諸隨好。」——餘經所說隨好不別立為相，諸相之安立以建立品為準，隨好從相分出。（十八不共佛法會通段屬之二，見彼考據。）
(三) 校勘
建立品之一段大正本校勘欄異讀凡四十二條，多為單字形近、通假之異（踹／腨·髆／𮪴·腭／齶·呾／怛·膞／膊等），本編譯文從大正底本，不逐錄。義理相關者逐錄：〔諸〕三宮本無〔0566c08〕·「靡＝分」三宮聖知〔0566c19〕（列名段作「身毛上靡」而業因段底本正文自作「身毛上分」〔0567c09〕，一品之內兩用並存，唯錄）·「支＝友」三宮〔0567c11〕（「依一支故」——遁倫所據本正作「友」：「依一友故者，依友為師造此業也」〔T42n1828 0582b22-23〕，古德所見本與大正底本相違，並錄）·「任＝住」三宮〔0568b25，隨好定義句〕·「名為＝亦名」三宮聖知〔0569a27〕·「〔施設無上〕」三宮本無〔0569b01〕·「印＝即」三宮〔0569c29〕·「苦＋（於當來世受苦）」三宮〔0570b28，法受句三宮本文長〕·「墮＝墜」宮聖知〔0570c09〕·「住＝依」元明〔0570b10，「說名天住」句〕。0570c25 後大正校勘記「此下聖本有光明皇后願文」（卷49 末記事）。
三、聖教義之經據（眼·重在相好五位種子軌跡與所依淨麁重習氣義）
(一) 三十二相皆用淨戒為因——〔T30n1579 0568a14-17〕「如是一切三十二種大丈夫相無有差別，當知皆用淨戒為因而能感得。何以故？若諸菩薩毀犯淨戒，尚不能得下賤人身，何況能感大丈夫相。」逐相業因之上，論自立一個總判：三十二相千差萬別，因地只有一個共同的地基——淨戒。遁倫科業因段〔T42n1828 0582b17-19〕：「先標說意，道理一切淨業得滅相好，由無差別而隨樂說業差別，次正辨業因」；又數四種善修事業所感〔0582c01-12〕：決定修作感一相、委悉修作感九相、恒常修作感五相、無罪修作開八句感餘相，「如是總數三十三……故其若加一合二，還成數三十二也」。
(二) 相好修證五位＝種子→方便→得→轉勝→善淨無上——〔T30n1579 0568b16-20〕「菩薩若在種性地中，唯有種子依身而住。菩薩若在勝解行地，始能修彼能得方便。菩薩若在清淨增上意樂地中，乃名為得。菩薩若在諸餘上地，如是相好轉勝清淨。若在如來到究竟地，當知相好善淨無上。」遁倫配五位〔T42n1828 0582c12-17〕：「一、種姓唯有相好無漏種子；二、勝解行地十解已去學作空觀為能得無漏之方便也；三、增上意樂地，現起無漏資重有漏感勝異熟；四、上地轉勝；五、佛地無上。」窺基同錄〔T43n1829 0167b29-0167c03〕，並以此文判資糧遠近：「未得相好名遠，即在地前；若得相好名近，謂得入地以上」〔0167b26-27〕——相好初得異熟在入淨勝意樂地（初地），地前不得實報相好。
(三) 四一切種清淨——所依淨＝麁重習氣永滅（受用／變化二據）——〔T30n1579 0568c21-24〕「云何一切種所依清淨？謂一切煩惱品麁重并諸習氣，於自所依無餘永滅；又於自體，如自所欲取住捨中自在而轉。」遁倫分二據〔T42n1828 0582c27-29〕：「一、所依淨，謂煩惱品麁重氣習永滅者，此據受用身。又於自體，住捨中自在而轉者，此據變化身也。」窺基對勘《對法》〔T43n1829 0167c04-09〕：「此中兼取諸煩惱品、習氣，於自所依，無餘永滅，如《對法》第十四唯有取住捨，無前永滅習氣等……此有何意？此中據攝法周，彼中據有為淨，不取無為淨，據實通有、無為。」（遁倫錄同〔0583a01-05〕。）心淨、智淨遁倫各分體用：「由麁重盡入住無礙，此明離過……佛甚深定善根積集，此明定用」〔0583a05-08〕、「諸佛四智皆得清淨，已離無明麁重，此明智體離過」〔0583a08-10〕。
(四) 十力別釋——體、境與逐力眼目——遁倫立總科〔T42n1828 0583a10-16〕：「依下決擇十力以如量為體，依後卷初出自性言謂總五根為其自性，由慧勝故但言處非處智力等……以緣十境即名十力，從境為名。」逐力眼目（皆遁倫，窺基唯釋定力一條）：處非處力十一句義〔0583a16-19〕，「非處」＝「自在天不平等因非生果處」〔0583a21-23〕；勝解力「舊名欲也」〔0583c18〕；界力「緣於種子種子界」〔0583c18-19〕，八十千行為大數、「舊論云：八萬四千行」〔0583c19-20〕；遍趣行與處非處寬狹問答〔0583c26-29〕，迦羅摩「此云時，外國別有時經也」〔0584a02-03〕；宿住力八言說句六種略行，泰云「略說六行故云六種略行，舊云六種同行者，同義與略義相濫，故謬譯也」〔0584a04-06〕、景云「於八言說中，後三合一同是壽量，故但有六」〔0584a07-08〕；死生力（天眼力）三藏云：「光明故名天，天是光明義」〔0584a19-20〕；漏盡力「內證」景云（羅漢最後身內證／佛金剛心後佛智起時內證）與遠師云（我生盡等四，引成實）並列〔0584b06-11〕。
四、諸家異釋（古德·標宗）
藏內古德涉本子：遁倫《瑜伽論記》（六分科·廣論離合四句·舊論二判·五位·四清淨二據·十力逐力，含泰景遠三藏諸家）·窺基《略纂》（品名·地住雙舉·資糧遠近五位·對法對勘·定力一條）·最勝子《釋》（無品釋）。諸說唯錄不判。
(一) 品名與地住雙舉——窺基／遁倫
窺基〔T43n1829 0167b20-22〕：「依地行因，行因既圓，大劫勤功，須有果遂；得果成滿，求遂本心，建立所成，名〈建立品〉。」又〔0167b23-24〕：「論云『依如來住，依如來地』，此雙舉者，舉十三住，舉前明七地，地、住雙舉，攝義圓也。」遁倫同〔T42n1828 0582a12-14〕。
(二) 三十二相與廣論之離合四句——遁倫
〔T42n1828 0582a18-29〕：與廣論相望「可有四句：一、此合彼離如跟趺等；二、彼合此離如身不曲等；三、彼此俱合如七處滿等；四、此彼俱離除上三句」——諸經論相名開合非一概，遁倫以四句攝其對應。又烏瑟膩沙〔0582b01-02〕：「是重頂骨，如來冠髮中有重頂骨，存其梵音名烏瑟膩沙。」
(三) 隨好開合——遁倫判舊論
〔T42n1828 0582b04-05〕：「𪙫腭為一，舊論分二者，謬。角鬢兩耳為四者，舊論云：兩鬢兩角兩耳故即為六。今角鬢各一，分耳為二，故為四好。」——遁倫於此直判舊譯開合為謬（古德自判，照錄）。
(四) 十力逐力諸家——泰／景／遠／三藏（遁倫並錄）
見目三(四)。
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 烏瑟膩沙 | uṣṇīṣa（古德音寫；遁倫「存其梵音名烏瑟膩沙」〔T42n1828 0582b01-02〕訓「重頂骨」） | 〔本論 0567a02〕 | 頂上無見頂相，與白毫合立一相 |
| 諾瞿陀 | nyagrodha（古德音寫·榕樹） | 〔本論 0566c18〕 | 身相圓滿如諾瞿陀（縱廣等量） |
| 羯羅頻迦 | kalaviṅka（古德音寫·妙音鳥） | 〔本論 0566c29〕 | 大梵音喻 |
| 瑿泥耶 | aiṇeya（古德音寫） | 〔本論 0566c16〕 | 瑿泥耶踹（第八相之名） |
| 那落迦 | naraka（古德音寫·地獄） | 〔本論 0570c04〕 | 死生智力段開示自性體事 |
| 迦羅摩 | （遁倫音義「梵云迦羅摩，此云時」〔T42n1828 0584a02〕） | 〔本論 0570a13〕 | 遍趣行力所引時經 |
界力之「界」遁倫直訓種子（見目三(四)），梵音從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 大法螺相（福聚校量）——〔T30n1579 0568c08-11〕「能感如來諸相、隨好所不攝、餘大法螺相。由此法螺隨如來欲發大音聲，普能遍告無邊無際諸世界中所化有情」：福聚校量至頂處別出一相。遁倫釋其體〔T42n1828 0582c22-24〕：「法螺相者即是如來咽喉中霜佉四大其形如螺，從此發聲遍無邊界最極圓滿。」
(二) 福聚階梯（校量）——〔T30n1579 0568b27 起〕一切有情福聚→感一毛孔；一切毛孔福聚→感一隨好；一切隨好福聚百倍→感一相；諸相福聚千倍→感白毫；白毫福聚百千倍→感烏瑟膩沙無見頂相；增至俱胝百千倍→感大法螺相——以幾何級數鋪陳佛身福德之不可思議，論本自有之修辭結構。
七、互讀
- 地品（15-03-03）：相好「始入淨勝意樂地時，已得異熟」〔0567a24-25〕與地品超惡趣「已入淨勝意樂地」同一位次；建立品即地品「如來住地，於後建立佛法品中，當廣演說」〔0565a10-11〕之兌現。
- 種姓品（15-01-01）：相好五位首位「種性地中唯有種子依身而住」〔0568b17〕——種姓品本性住種姓之種子義於果德相好上重現。
- 力種姓品（15-01-08）：十力（2＋8）之綱已於力種姓品立，本品逐力別釋 → T30n1579 0500b08 起。
- 供養親近無量品（15-01-16）：大悲互見（之二）；本子四清淨與功德品互勘（窺基〔0167c06-08〕「即此菩薩地解〈功德品〉中，文同《對法》」）→ 功德品 T30n1579 0545b22 起。
- 建立品之二（15-03-05-02）：十力別釋（之一）→總辨七門（之二），「如是別釋佛十力已，今當總辨」〔0571a08〕直承。
- 異譯：曇無讖建立品第五〔T30n1581 0955a05〕·求那跋摩三十二相八十種好品第五〔T30n1582 1009b17〕＋住品第六〔1010c10 起〕——對勘見目二。
- 攝決擇分：相／隨好分立〔0738c25-28〕，見目二(二)。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：建立品之一〔0566c05-06 品題〕–〔0570c25 正文迄〕。百四十總標 0566c07 · 十一門列名 0566c08-11 · 三十二相 0566c11 · 八十隨好 0567a05 · 皆用淨戒為因 0568a15 · 四種善修事業 0568a21 · 五位 0568b16-20 · 福聚校量 0568b27 起 · 大法螺相 0568c08 · 三無量 0568c13 起 · 四一切種清淨 0568c19 · 所依淨 0568c21-24 · 十力 0569a04 · 十力經 0569a09 · 轉梵輪 0569a26 · 師子吼 0569b04 · 自業力結 0569b28 · 二雜染 0569c14 · 八言說句 0570a16 · 天住 0570b10 · 那落迦 0570c05-09 · 漏盡 0570c18。
- 異譯：曇無讖 T1581 建立品第五〔0955a05–0959b13〕。
- 攝決擇分〔T30n1579〕：相／隨好分立 0738c25-28。
- 遁倫 T1828：建立品釋前幅〔0582a07–0584b11〕。
- 窺基 T1829：建立品釋前幅〔0167b19–0167c15〕。
- 最勝子 T1580：無品釋。
- 校勘：之一段（0566c05–0570c25）異讀凡四十二條（義理相關者見目二(三)；餘為單字形近通假），譯文從大正底本。
The Chapter on Establishment, Part 1 = the first four categories of the hundred and forty dharmas exclusive to a buddha (the thirty-two marks of a great being · the eighty secondary signs · the four purities of all kinds · the item-by-item explanation of the ten powers). The eye of the scriptural-teaching meaning rests on the seed-trajectory of the five levels of cultivation-and-realization of the marks and signs, "if a bodhisattva is within the Lineage Stage, there is only the seed abiding as the supporting body" 〔0568b17〕; on the thirty-two marks being "all evoked with pure discipline as their cause" 〔0568a15〕; on the coarse-heaviness-and-perfuming meaning of the purity of the support among the four purities, "the coarse-heaviness of the whole class of afflictions, together with the various residual perfumings, is everlastingly extinguished without remainder in one's own support" 〔0568c22〕 (Dunlun parts it into the two grounds of the enjoyment body / the emanation body); and on the power of knowing the various elements as "taking the seed for its object" (Dunlun glosses directly, "element = the seed-element").
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | The Bodhisattva Stage · The Culmination of Yogic Practice · The Chapter on Establishment, the Fifth, Part 1 〔T30n1579 0566c05-06 chapter-title begins – 0570c25 main text ends〕 (the end-portion of fascicle 49; 0570c26 fascicle-end · the Part-2 chapter-title 0571a06-07). Part 1 / Part 2 are the fascicle-boundary that Xuanzang's own translation carries, and the seam falls exactly at the treatise's own self-marked transitional phrase 「如是別釋佛十力已，今當總辨」 tr. "having thus explained the Buddha's ten powers item by item, we shall now treat them as a whole" 〔0571a08〕 — the natural doctrinal seam between the item-by-item explanation (Part 1) and the whole treatment (Part 2) |
| The treatise itself | The overall heading of the hundred and forty dharmas exclusive to a buddha 〔0566c07〕 · the listing of the eleven categories 〔0566c08-11〕 → the thirty-two marks of a great being 〔0566c11〕: listing the marks → the extensive establishment of the karmic causes → 「皆用淨戒為因」 tr. "all evoked with pure discipline as their cause" 〔0568a15〕 → the four kinds of well-cultivated endeavor 〔0568a21〕 → the five levels of cultivation-and-realization 〔from 0568b16〕 → the abolishing-and-establishing of the mark-names → the comparative measuring of merit-heaps 〔from 0568b27 · the great Dharma-conch mark 0568c08〕 → the three immeasurables 〔from 0568c13〕 → the eighty secondary signs 〔0567a05〕 → the four purities of all kinds 〔0568c19〕 → the ten powers 〔0569a04〕: the listing · 「廣如十力經說」 tr. "in detail as stated in the Sūtra on the Ten Powers" 〔0569a09〕 · the possible-and-impossible (eleven phrases · turning the Brahmā-wheel 0569a26 · the lion's roar 0569b04) · karma-of-its-own 〔0569b13-28〕 · the meditative absorptions, liberations, concentrations, and attainments (two defilements 0569c14) · the superior-and-inferior faculties 〔0569c27〕 · the resolute convictions 〔0569c28〕 · the elements 〔0570a01〕 · the courses leading everywhere 〔0570a05〕 · former abodes (eight statement-phrases 0570a16) · death-and-birth (heavenly abiding 0570b10 · the naraka from 0570c05) · the exhaustion of the outflows 〔0570c18〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | The earlier portion of the Establishment-chapter explanation 〔T42n1828 0582a07–0584b11〕; the chapter-name outline 〔0582a08-14〕 · the sixfold sub-outline of the marks and signs 〔0582a15-17〕 · the fourfold parting-and-joining against the Extensive Treatise 〔0582a18-29〕 · the sound-and-sense of the uṣṇīṣa 〔0582b01〕 · the verdict of "wrong" on the old treatise's opening-and-joining of the secondary signs 〔0582b04-05〕 · the level of complete obtaining 〔0582b06-14〕 · the karmic causes (sixty-three karmas · four performances) 〔0582b17-0582c12〕 · the five levels of cultivation-and-realization 〔0582c12-17〕 · the abolishing-and-establishing 〔0582c17-21〕 · the measuring and the Dharma-conch 〔0582c21-26〕 · the four purities 〔0582c27-0583a10〕 · the general outline of the ten powers 〔0583a10-16〕 · the item-by-item explanation of the ten powers 〔0583a16-0584b11〕 |
| Kuiji, Concise Compendium T1829 | The earlier portion of the Establishment-chapter explanation 〔T43n1829 0167b19–0167c15〕; the chapter-name 〔0167b20-22〕 · the joint raising of the ground and the abiding 〔0167b23-24〕 · the far-and-near of the provisions + the five levels of the marks and signs 〔0167b25-0167c03〕 · the Abhidharma-samuccaya collation of the four purities 〔0167c04-09〕 · the defilement of the power of concentration 〔0167c10-15〕. The number of the thirty-two mark-names, the eighty secondary signs, and the item-by-item explanation of the ten powers (the nine powers apart from the single item of the power of concentration) all have no explanation (marked as it stands) |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | No chapter-explanation |
II. Alternate Translations · Collation of In-Treatise Parallels
(i) The three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Point of meaning | Xuanzang T1579 Establishment ch. Part 1 | Dharmakṣema T1581 Establishment ch. the Fifth | Guṇavarman T1582 (the two Ultimate-Stage chapters) |
|---|---|---|---|
| Structure of the chapter | The Chapter on Establishment, one chapter gathering eleven categories (Part 1 / Part 2 by fascicle-division) | 畢竟方便處建立品第五 [the Chapter on Establishment, the Fifth, in the Locus of Ultimate Means] 0955a05–0959b13〔the end of fascicle 10 · the sūtra ends with this chapter〕, one chapter gathering the whole | No single corresponding chapter — divided into the two chapters 「畢竟地三十二相八十種好品第五」 [the Chapter on the Thirty-Two Marks and Eighty Kinds of Fine Feature of the Ultimate Stage, the Fifth] 〔1009b17〕 and 「畢竟地住品第六」 [the Chapter on Abiding of the Ultimate Stage, the Sixth] 〔1010c10 the four purities begin〕 — recorded only |
| The overall name "hundred and forty" | 「諸佛世尊有百四十不共佛法」 tr. "the buddhas, the world-honored ones, possess a hundred and forty dharmas exclusive to a buddha" 〔0566c07〕 | 「諸佛世尊有百四十不共法」 tr. "the buddhas, the world-honored ones, possess a hundred and forty exclusive dharmas" 〔0955a06〕 (this sūtra's earlier portion, the Chapter on the Unsurpassed Awakening 0901b29, likewise lists a hundred and forty, but there, under 「八十隨形好」 [the eighty conforming fine features], it lists in parallel the two categories "the four analytic knowledges" and "the purity of all kinds", which opens and joins differently from this chapter's single category "the four purities of all kinds" — the Bodhisattvabhūmi itself lists differently before and after — recorded only) | 「百四十不共之法」 tr. "a hundred and forty exclusive dharmas" 〔1009b19〕; the category-names 「四一切行淨」 [the purity of all conduct of all kinds] 「常不忘失」 [constantly free of forgetfulness] 「一切智」 [all-knowledge] |
| The thirty-two marks / eighty fine features | 三十二大丈夫相 tr. the thirty-two marks of a great being 〔0566c11〕 · 八十隨好 tr. the eighty secondary signs 〔0567a05〕 | 三十二大人相 tr. the thirty-two marks of a great man 〔0955a10〕 · 八十隨形好 tr. the eighty conforming fine features 〔0955a25〕 | 三十二相 tr. the thirty-two marks 〔1009b21-22〕 · 八十種好 tr. the eighty kinds of fine feature 〔1009c08〕 |
| The four purities of all kinds | The four purities: the support / the object / the mind / the knowledge 〔from 0568c19〕 | 四一切種清淨 tr. the four purities of all kinds: purity of the body, etc. 〔0956a21〕 | 「菩薩四淨」 tr. "the bodhisattva's four purities" 〔1010c10〕 (in the Chapter on Abiding, the Sixth) |
| The ten powers | The listing of the ten powers 〔0569a04〕 · item-by-item explanation 〔from 0569a10〕 | 如來十力 tr. the Tathāgata's ten powers 〔0956a26〕 · item-by-item explanation approx. 0957b–0958b17 | 十力 tr. the ten powers 〔1010c16-17 「知是處非處力」 tr. "the power of knowing the possible and the impossible"〕 |
The three translations are recorded only, not adjudicated: the total number of a hundred and forty, the category-items, and the sequence are the same in bone across the three translations; that the Bodhisattva-śīla-sūtra splits the one chapter into two, and that the Bodhisattvabhūmi lists differently before and after (the four analytic knowledges / the four purities of all kinds), are the structural facts of the translation-editions themselves — recorded only.
(ii) In-treatise parallel = the Section on Ascertainment (the ascertainment of the Locus of the Culmination of Yogic Practice · the marks-and-signs portion)
The ascertainment of the Locus of the Culmination of Yogic Practice 〔0738b17–0738c28〕 is the ascertainment proper to the Chapter on Establishment (of the five chapters of the Culmination of Yogic Practice, only this chapter has an ascertainment). What concerns this unit (the marks-and-signs category) is the closing passage 〔0738c25-28〕: 「又復世尊於餘經中所說隨好，為令所化生淨信故，顯示於彼，然不立相。安立諸相，如建立品已廣顯示。從此隨好，當知分出彼諸隨好。」 tr. "Further, the secondary signs the World-Honored One states in the other sūtras, in order to make the sentient beings to be trained give rise to pure faith, are displayed there, yet are not established as marks. The establishment of the marks is as already widely displayed in the Chapter on Establishment. From these marks, it should be known, those various secondary signs are parted out." — The secondary signs stated in the other sūtras are not separately established as marks; the establishment of the marks takes the Chapter on Establishment as its standard; the secondary signs are parted out from the marks. (The reconciliation-passage on the eighteen exclusive dharmas belongs to Part 2 — see its apparatus.)
(iii) Collation
The Taishō-edition collation column for the Part-1 span carries forty-two variant readings in all, mostly single-character differences of similar form or of loan-usage (踹／腨 · 髆／𮪴 · 腭／齶 · 呾／怛 · 膞／膊, etc.); this edition's translation follows the Taishō base text and does not record each one. Those bearing on the meaning are recorded item by item: 〔諸〕 absent in the Song, Palace 〔0566c08〕 · 「靡＝分」 in the Song, Palace, Sheng, Zhi 〔0566c19〕 (the listing passage reads 「身毛上靡」 tr. "the body-hairs turned upward" while the base text of the karmic-cause passage itself reads 「身毛上分」 tr. "the body-hairs' upper part" 〔0567c09〕 — the two usages coexist within one chapter — recorded only) · 「支＝友」 in the Song, Palace 〔0567c11〕 (「依一支故」 tr. "because of depending on one support" — the edition Dunlun relied on reads 「友」 [friend]: 「依一友故者，依友為師造此業也」 tr. "'because of depending on one friend' means: depending on a friend as teacher, one performs this karma" 〔T42n1828 0582b22-23〕 — the edition seen by the ancient master differs from the Taishō base text — both recorded) · 「任＝住」 in the Song, Palace 〔0568b25, the secondary-signs definition sentence〕 · 「名為＝亦名」 in the Song, Palace, Sheng, Zhi 〔0569a27〕 · 「〔施設無上〕」 absent in the Song, Palace 〔0569b01〕 · 「印＝即」 in the Song, Palace 〔0569c29〕 · 「苦＋（於當來世受苦）」 in the Song, Palace 〔0570b28, the dharma-reception sentence is longer in the Song, Palace text〕 · 「墮＝墜」 in the Palace, Sheng, Zhi 〔0570c09〕 · 「住＝依」 in the Yuan, Ming 〔0570b10, the sentence 「說名天住」 tr. "named heavenly abiding"〕. After 0570c25 the Taishō collation note 「此下聖本有光明皇后願文」 tr. "below this, the Sheng edition has the vow-text of Empress Kōmyō" (a record-entry at the end of fascicle 49).
III. Scriptural Grounds for the Scriptural-Teaching Meaning (Eye · Resting on the Seed-Trajectory of the Five Levels of the Marks and Signs and the Coarse-Heaviness-and-Perfuming Meaning of the Purity of the Support)
(1) The thirty-two marks are all evoked with pure discipline as their cause — 〔T30n1579 0568a14-17〕「如是一切三十二種大丈夫相無有差別，當知皆用淨戒為因而能感得。何以故？若諸菩薩毀犯淨戒，尚不能得下賤人身，何況能感大丈夫相。」 tr. "Thus all these thirty-two marks of a great being, without difference, should be known to be evoked with pure discipline as their cause. Why? If a bodhisattva violates pure discipline, he cannot obtain even a lowly human body, how much less evoke the marks of a great being." Above the per-mark karmic causes, the treatise sets up for itself a master-verdict: the thirty-two marks differ in a thousand ways, yet the causal stage has only one common foundation — pure discipline. Dunlun outlines the karmic-cause passage 〔T42n1828 0582b17-19〕: 「先標說意，道理一切淨業得滅相好，由無差別而隨樂說業差別，次正辨業因」 tr. "first it marks out the intent of the statement — in principle every pure karma obtains the completion of the marks and signs, and because [they are] without difference it states the karmic distinctions according to [the hearer's] delight — next it discerns the karmic causes proper"; and he counts what the four kinds of well-cultivated endeavor evoke 〔0582c01-12〕: resolute performance evokes one mark, thorough performance evokes nine marks, constant performance evokes five marks, and faultless performance, opening eight phrases, evokes the remaining marks, 「如是總數三十三……故其若加一合二，還成數三十二也」 tr. "thus the total number is thirty-three … therefore if one adds one and joins two, it comes back to the number thirty-two."
(2) The five levels of cultivation-and-realization of the marks and signs = seed → means → obtaining → turning-superior → well-purified-and-unsurpassed — 〔T30n1579 0568b16-20〕「菩薩若在種性地中，唯有種子依身而住。菩薩若在勝解行地，始能修彼能得方便。菩薩若在清淨增上意樂地中，乃名為得。菩薩若在諸餘上地，如是相好轉勝清淨。若在如來到究竟地，當知相好善淨無上。」 tr. "If a bodhisattva is within the Lineage Stage, there is only the seed abiding as the supporting body. If a bodhisattva is within the Stage of Conviction-and-Practice, he only then begins to cultivate the means able to obtain them. If a bodhisattva is within the Stage of Pure and Heightened Resolve, it is only then named 'obtained.' If a bodhisattva is within the other higher stages, the marks and signs thus turn superior and pure. If within the Tathāgata's Stage of Arrival at the Culmination, it should be known that the marks and signs are well-purified and unsurpassed." Dunlun matches the five levels 〔T42n1828 0582c12-17〕: 「一、種姓唯有相好無漏種子；二、勝解行地十解已去學作空觀為能得無漏之方便也；三、增上意樂地，現起無漏資重有漏感勝異熟；四、上地轉勝；五、佛地無上。」 tr. "First, in the Lineage there is only the undefiled seed of the marks and signs; second, in the Stage of Conviction-and-Practice, from the tenth-abiding onward, one learns to make the contemplation of emptiness as the means able to obtain the undefiled; third, in the Stage of Heightened Resolve, the undefiled arising into activity supports the contaminated to evoke the superior maturation; fourth, in the higher stages it turns superior; fifth, at the buddha-stage it is unsurpassed." Kuiji records the same 〔T43n1829 0167b29-0167c03〕, and by this text judges the far-and-near of the provisions: 「未得相好名遠，即在地前；若得相好名近，謂得入地以上」 tr. "the marks and signs not yet obtained is named far, that is, before the grounds; the marks and signs obtained is named near, that is, obtained from entering the grounds onward" 〔0167b26-27〕 — the maturation of the marks and signs is first obtained on entering the Stage of Pure Superior Resolve (the first ground); before the grounds one does not obtain the actual-reward marks and signs.
(3) The four purities of all kinds — the purity of the support = the everlasting extinction of coarse-heaviness and perfumings (the two grounds of the enjoyment / the emanation [body]) — 〔T30n1579 0568c21-24〕「云何一切種所依清淨？謂一切煩惱品麁重并諸習氣，於自所依無餘永滅；又於自體，如自所欲取住捨中自在而轉。」 tr. "What is the purity of the support in all kinds? The coarse-heaviness of the whole class of afflictions, together with the various residual perfumings, is everlastingly extinguished without remainder in one's own support; and further, within one's own body, according to one's own wish, one operates in mastery over taking, abiding, and relinquishing." Dunlun parts it into two grounds 〔T42n1828 0582c27-29〕: 「一、所依淨，謂煩惱品麁重氣習永滅者，此據受用身。又於自體，住捨中自在而轉者，此據變化身也。」 tr. "First, the purity of the support: 'the coarse-heaviness and perfumings of the class of afflictions everlastingly extinguished' is stated with respect to the enjoyment body; 'and further, within one's own body, operating in mastery over abiding and relinquishing' is stated with respect to the emanation body." Kuiji collates the Abhidharma-samuccaya 〔T43n1829 0167c04-09〕: 「此中兼取諸煩惱品、習氣，於自所依，無餘永滅，如《對法》第十四唯有取住捨，無前永滅習氣等……此有何意？此中據攝法周，彼中據有為淨，不取無為淨，據實通有、無為。」 tr. "Here it takes in as well the classes of afflictions and the perfumings, everlastingly extinguished without remainder in one's own support; whereas the Abhidharma-samuccaya fascicle fourteen has only taking, abiding, and relinquishing, without the foregoing everlasting extinction of perfumings and the rest … What is the intent of this? Here it is with respect to the completeness of the gathering of dharmas, there with respect to the conditioned purity, not taking the unconditioned purity; in fact it runs through both the conditioned and the unconditioned." (Dunlun records the same 〔0583a01-05〕.) The purity of the mind and the purity of the knowledge Dunlun parts each into substance and function: 「由麁重盡入住無礙，此明離過……佛甚深定善根積集，此明定用」 tr. "by the exhaustion of coarse-heaviness one enters and abides unimpeded — this makes clear the leaving-behind of faults … the buddha's profound-concentration wholesome roots are amassed — this makes clear the function of concentration" 〔0583a05-08〕; 「諸佛四智皆得清淨，已離無明麁重，此明智體離過」 tr. "the four knowledges of the buddhas all attain purity, having left behind the coarse-heaviness of ignorance (avidyā) — this makes clear the knowledge-substance's leaving-behind of faults" 〔0583a08-10〕.
(4) The item-by-item explanation of the ten powers — the substance, the object, and the points of the eye power by power — Dunlun sets up a general outline 〔T42n1828 0583a10-16〕: 「依下決擇十力以如量為體，依後卷初出自性言謂總五根為其自性，由慧勝故但言處非處智力等……以緣十境即名十力，從境為名。」 tr. "According to the ascertainment below, the ten powers take measuring-in-accord for their substance; according to the opening of the later fascicle, which brings out the intrinsic nature, it says the five faculties as a whole are their intrinsic nature, and because wisdom is preeminent it says only 'the power of knowing the possible and the impossible' and so forth … taking ten kinds of object as their sphere, they are named the ten powers — named from the object." The points of the eye power by power (all Dunlun's; Kuiji explains only the single item of the power of concentration): the eleven-phrase meaning of the possible-and-impossible power 〔0583a16-19〕, "the impossible" = 「自在天不平等因非生果處」 tr. "Īśvara as an unequal cause is not a place that produces the fruit" 〔0583a21-23〕; the resolute-conviction power 「舊名欲也」 tr. "the old name is 'desire'" 〔0583c18〕; the element power 「緣於種子種子界」 tr. "takes for its object the seed, the seed-element" 〔0583c18-19〕, the eighty thousand conducts being a great number, 「舊論云：八萬四千行」 tr. "the old treatise says: eighty-four thousand conducts" 〔0583c19-20〕; the question-and-answer on the broadness-and-narrowness of the courses-leading-everywhere against the possible-and-impossible 〔0583c26-29〕, the Kālāma 「此云時，外國別有時經也」 tr. "here rendered 'time'; the foreign lands separately have a Time Sūtra" 〔0584a02-03〕; the former-abodes power's eight statement-phrases and six brief conducts, Tai saying 「略說六行故云六種略行，舊云六種同行者，同義與略義相濫，故謬譯也」 tr. "because it briefly states six conducts, it says 'six brief conducts'; the old [rendering] 'six kinds of shared conduct' — the sense of 'shared' and the sense of 'brief' are confounded, hence it is a mistaken translation" 〔0584a04-06〕, Jing saying 「於八言說中，後三合一同是壽量，故但有六」 tr. "among the eight statement-phrases, the latter three joined into one are alike the life-span, hence there are but six" 〔0584a07-08〕; the death-and-birth power (the heavenly-eye power) the Tripiṭaka-master saying: 「光明故名天，天是光明義」 tr. "because of light it is named 'heavenly'; 'heavenly' has the sense of light" 〔0584a19-20〕; the exhaustion-of-outflows power "inwardly-realized," Jing saying (the arhat inwardly realizes it in the last body / the buddha inwardly realizes it when the buddha-knowledge arises after the adamantine mind) and Master Yuan saying (the four, "my births are exhausted" and the rest, citing the Tattvasiddhi) set side by side 〔0584b06-11〕.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
The ancient masters within the canon bearing on this unit: Dunlun, Notes on the Yogācārabhūmi (the sixfold sub-outline · the fourfold parting-and-joining against the Extensive Treatise · the two verdicts on the old treatise · the five levels · the two grounds of the four purities · the ten powers power by power, including the various masters Tai, Jing, and Yuan) · Kuiji, Concise Compendium (the chapter-name · the joint raising of the ground and the abiding · the far-and-near of the provisions and the five levels · the Abhidharma-samuccaya collation · the single item of the power of concentration) · Jinaputra, Commentary (no chapter-explanation). The various statements are recorded only, not adjudicated.
(i) The chapter-name and the joint raising of the ground and the abiding — Kuiji / Dunlun
Kuiji 〔T43n1829 0167b20-22〕: 「依地行因，行因既圓，大劫勤功，須有果遂；得果成滿，求遂本心，建立所成，名〈建立品〉。」 tr. "In dependence on the ground he practices the cause; the practice of the cause being complete, and the diligent labor of great kalpas [expended], there must be a coming-to-fruition of the fruit; the fruit being obtained and perfected, and the original aim fulfilled, what has thus been established is named the 〈Chapter on Establishment〉." Again 〔0167b23-24〕: 「論云『依如來住，依如來地』，此雙舉者，舉十三住，舉前明七地，地、住雙舉，攝義圓也。」 tr. "The treatise says 'in dependence on the Tathāgata's abiding, in dependence on the Tathāgata's ground' — this joint raising raises the thirteen abidings and raises the foregoing clarified seven grounds; the ground and the abiding jointly raised, the gathering of the meaning is complete." Dunlun the same 〔T42n1828 0582a12-14〕.
(ii) The thirty-two marks and the fourfold parting-and-joining against the Extensive Treatise — Dunlun
〔T42n1828 0582a18-29〕: viewed against the Extensive Treatise 「可有四句：一、此合彼離如跟趺等；二、彼合此離如身不曲等；三、彼此俱合如七處滿等；四、此彼俱離除上三句」 tr. "there can be four phrases: first, joined here yet parted there, as with the heels and insteps and the rest; second, joined there yet parted here, as with the body not bent and the rest; third, joined in both here and there, as with the seven places full and the rest; fourth, parted in both here and there — apart from the foregoing three phrases" — the opening-and-joining of the mark-names across the various sūtras and treatises is not one uniform thing, and Dunlun gathers their correspondence by the four phrases. Again on the uṣṇīṣa 〔0582b01-02〕: 「是重頂骨，如來冠髮中有重頂骨，存其梵音名烏瑟膩沙。」 tr. "it is the doubled crown-bone; within the crown-hair of the Tathāgata there is a doubled crown-bone; preserving its Sanskrit sound it is named uṣṇīṣa."
(iii) The opening-and-joining of the secondary signs — Dunlun's verdict on the old treatise
〔T42n1828 0582b04-05〕: 「𪙫腭為一，舊論分二者，謬。角鬢兩耳為四者，舊論云：兩鬢兩角兩耳故即為六。今角鬢各一，分耳為二，故為四好。」 tr. "The palate being one, the old treatise's parting it into two is wrong. The side-locks and the two ears being four: the old treatise says — the two temples, the two horns [side-locks], and the two ears, hence six. Here the side-lock and the horn are each one, and the ears are parted into two, hence four fine signs." — Dunlun here directly judges the old translation's opening-and-joining as wrong (the ancient master's own verdict, transcribed as it stands).
(iv) The ten powers power by power, the various masters — Tai / Jing / Yuan / the Tripiṭaka-master (Dunlun records them together)
See heading III (four).
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (transliteration · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 烏瑟膩沙 | uṣṇīṣa (ancient-master transliteration; Dunlun, 「存其梵音名烏瑟膩沙」 tr. "preserving its Sanskrit sound it is named uṣṇīṣa" 〔T42n1828 0582b01-02〕, glossing it "the doubled crown-bone") | 〔this treatise 0567a02〕 | The mark of the invisible crown upon the head, established together with the white tuft as one mark |
| 諾瞿陀 | nyagrodha (ancient-master transliteration · the banyan tree) | 〔this treatise 0566c18〕 | The bodily form perfect and full like the nyagrodha (height and breadth of equal measure) |
| 羯羅頻迦 | kalaviṅka (ancient-master transliteration · the sweet-voiced bird) | 〔this treatise 0566c29〕 | The simile for the great Brahmā-voice |
| 瑿泥耶 | aiṇeya (ancient-master transliteration) | 〔this treatise 0566c16〕 | The aiṇeya calves (the name of the eighth mark) |
| 那落迦 | naraka (ancient-master transliteration · the hells) | 〔this treatise 0570c04〕 | Revealed as the intrinsic-nature substance-matter in the death-and-birth-power passage |
| 迦羅摩 | (Dunlun's sound-and-sense, 「梵云迦羅摩，此云時」 tr. "in Sanskrit kālāma, here rendered 'time'" 〔T42n1828 0584a02〕) | 〔this treatise 0570a13〕 | The Time Sūtra drawn in by the courses-leading-everywhere power |
The 「界」 [element] of the element-power Dunlun glosses directly as the seed (see heading III (four)); its Sanskrit sound is left absent, not filled in from modern critical editions.
VI. Similes · Rhetoric
(1) The great Dharma-conch mark (the comparative measuring of merit-heaps) — 〔T30n1579 0568c08-11〕「能感如來諸相、隨好所不攝、餘大法螺相。由此法螺隨如來欲發大音聲，普能遍告無邊無際諸世界中所化有情」 tr. "able to evoke the remaining great Dharma-conch mark of the Tathāgata not subsumed under the marks and secondary signs. By this Dharma-conch, following the Tathāgata's wish, a great sound is issued, able universally to announce to the sentient beings to be trained in the boundless, limitless world-systems": at the summit of the comparative measuring of merit-heaps, one further mark is brought out. Dunlun explains its substance 〔T42n1828 0582c22-24〕: 「法螺相者即是如來咽喉中霜佉四大其形如螺，從此發聲遍無邊界最極圓滿。」 tr. "the Dharma-conch mark is the four great elements — śaṅkha [conch] — within the Tathāgata's throat, its form like a conch, from which the sound issues, universal over the boundless realms, utterly perfect."
(2) The ladder of merit-heaps (the measuring) — 〔T30n1579 from 0568b27〕 the merit-heaps of all sentient beings → evoke one pore; the merit-heaps of all the pores → evoke one secondary sign; the merit-heaps of all the secondary signs a hundredfold → evoke one mark; the merit-heaps of the marks a thousandfold → evoke the white tuft; the merit-heap of the white tuft a hundred-thousandfold → evoke the uṣṇīṣa, the invisible-crown mark; increased to a koṭi-hundred-thousandfold → evoke the great Dharma-conch mark — setting forth by geometric progression the inconceivability of the Buddha's bodily merit, a rhetorical structure the treatise itself possesses.
VII. Cross-Reading
- The Chapter on the Grounds (15-03-03): the marks and signs 「始入淨勝意樂地時，已得異熟」 tr. "upon first entering the Stage of Pure Superior Resolve, one already obtains the maturation" 〔0567a24-25〕 is the same level as the Chapter on the Grounds' transcending of the evil destinies 「已入淨勝意樂地」 tr. "having entered the Stage of Pure Superior Resolve"; the Chapter on Establishment is the making-good of the Chapter on the Grounds' 「如來住地，於後建立佛法品中，當廣演說」 tr. "the Tathāgata's abiding-stage will be expounded in full later, in the Chapter on Establishing the Buddha-Dharmas" 〔0565a10-11〕.
- The Chapter on Lineage (15-01-01): the first of the five levels of the marks and signs, 「種性地中唯有種子依身而住」 tr. "in the Lineage Stage there is only the seed abiding as the supporting body" 〔0568b17〕 — the seed-meaning of the innate-abiding lineage of the Chapter on Lineage reappears upon the fruit-virtue's marks and signs.
- The Chapter on the Power-Lineage (15-01-08): the master-outline of the ten powers (2+8) is already set up in the Chapter on the Power-Lineage, and this chapter explains them power by power → T30n1579 from 0500b08.
- The Chapter on Offering, Attending, and the Immeasurables (15-01-16): great compassion is seen together (in Part 2); this unit's four purities are collated together with the Chapter on Qualities (Kuiji 〔0167c06-08〕 「即此菩薩地解〈功德品〉中，文同《對法》」 tr. "in the explanation of the 〈Chapter on Qualities〉 within this Bodhisattva Stage, the text is the same as the Abhidharma-samuccaya") → the Chapter on Qualities, T30n1579 from 0545b22.
- The Chapter on Establishment, Part 2 (15-03-05-02): the item-by-item explanation of the ten powers (Part 1) → the sevenfold whole treatment (Part 2), 「如是別釋佛十力已，今當總辨」 tr. "having thus explained the Buddha's ten powers item by item, we shall now treat them as a whole" 〔0571a08〕 directly inherits.
- Alternate translations: Dharmakṣema's Establishment Chapter, the Fifth 〔T30n1581 0955a05〕 · Guṇavarman's Chapter on the Thirty-Two Marks and Eighty Kinds of Fine Feature, the Fifth 〔T30n1582 1009b17〕 + the Chapter on Abiding, the Sixth 〔1010c10 begins〕 — for the collation see heading II.
- The Section on Ascertainment: the separate establishing of the marks / secondary signs 〔0738c25-28〕, see heading II (ii).
Cross-reading is chiefly by stable citation (canon number · page anchor).
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Chapter on Establishment, Part 1 〔0566c05-06 chapter-title〕–〔0570c25 main text ends〕. The overall heading of the hundred and forty 0566c07 · the listing of the eleven categories 0566c08-11 · the thirty-two marks 0566c11 · the eighty secondary signs 0567a05 · all evoked with pure discipline as their cause 0568a15 · the four kinds of well-cultivated endeavor 0568a21 · the five levels 0568b16-20 · the comparative measuring of merit-heaps from 0568b27 · the great Dharma-conch mark 0568c08 · the three immeasurables from 0568c13 · the four purities of all kinds 0568c19 · the purity of the support 0568c21-24 · the ten powers 0569a04 · the Sūtra on the Ten Powers 0569a09 · turning the Brahmā-wheel 0569a26 · the lion's roar 0569b04 · the conclusion of the karma-of-its-own power 0569b28 · the two defilements 0569c14 · the eight statement-phrases 0570a16 · heavenly abiding 0570b10 · the naraka 0570c05-09 · the exhaustion of the outflows 0570c18.
- Alternate translations: Dharmakṣema T1581 the Establishment Chapter, the Fifth 〔0955a05–0959b13〕.
- The Section on Ascertainment 〔T30n1579〕: the separate establishing of the marks / secondary signs 0738c25-28.
- Dunlun T1828: the earlier portion of the Establishment-chapter explanation 〔0582a07–0584b11〕.
- Kuiji T1829: the earlier portion of the Establishment-chapter explanation 〔0167b19–0167c15〕.
- Jinaputra T1580: no chapter-explanation.
- Collation: the Part-1 span (0566c05–0570c25) has forty-two variant readings in all (those bearing on the meaning are under heading II (iii); the rest are single-character similar-form loan-usages); the translation follows the Taishō base text.