大乘百福相經
Mahayana Sutra of the Hundred Blessings
大唐天竺三藏地婆訶羅譯
Translated by the Tripitaka Master Divākara of Tang Dynasty India.
如是我聞：
Thus I have heard:
一時佛在舍衛國普妙宮中，坐寶莊嚴師子之座，與大比丘僧千二百五十人俱，菩薩摩訶薩無央數眾，恭敬圍繞，瞻仰尊顏身心不動。爾時，文殊師利菩薩於大眾中，承佛威神從座而起，偏袒右肩右膝著地，合掌向佛而作是言：「世尊！一切眾生根性差別、欲樂不同，如來一音隨類演說，種種無量咸蒙利益。如是所說大法言音，皆以如來福德成就。何等名為如來福德？所言福德其量云何？惟願為我解說其義，饒益無數百千眾生。」
Once, the Buddha was in the city of Shravasti, within the magnificent Palace of Universal Wonder. He sat upon a lion throne adorned with jewels, accompanied by a gathering of twelve hundred and fifty great monks, along with countless bodhisattvas and mahasattvas. They respectfully surrounded him, gazing upon his noble countenance, their bodies and minds perfectly still.
At that time, the Bodhisattva Manjushri, inspired by the Buddha’s spiritual power, rose from his seat among the assembly. He bared his right shoulder, knelt on his right knee, pressed his palms together, and said to the Buddha: “World-Honored One! All sentient beings have different natures and diverse desires. Yet the Tathagata, with a single voice, speaks teachings suited to each, benefiting them in countless and immeasurable ways. The great Dharma spoken thus arises from the Tathagata’s perfected merit and virtue. What is meant by the Tathagata’s merit and virtue? What is the measure of such merit? I only ask that you explain its meaning for us, bringing benefit to countless hundreds of thousands of beings.”
爾時，世尊告文殊師利菩薩言：「善男子！汝已超過聲聞及辟支佛，能以大慧大悲請問如來如是之義。諦聽諦聽，善思念之，吾當為汝分別解說。文殊師利！假使閻浮提一切眾生，行十善道所有福德總為一聚，如是積數滿百千倍，成一轉輪聖王福德之量。文殊師利！轉輪聖王成就七寶、具足千子。何謂七寶？一者金輪寶、二者象寶、三者馬寶、四者珠寶、五者女寶、六者主藏寶、七者主兵寶。千子皆悉端正勇健，能伏怨敵。如是名為轉輪聖王所有福德。文殊師利！假使四天下一切眾生，皆悉成就轉輪聖王所有福德，如是積數滿百千倍，成一帝釋福德之量。文殊師利！假使四天下一切眾生，皆悉成就帝釋所有福德，如是積數滿百千倍，成一第六他化自在天王福德之量。文殊師利！假使四天下一切眾生，皆悉成就魔王福德，如是積數滿百千倍，成一小千世界主初禪梵王福德之量。文殊師利！假使小千世界一切眾生，皆悉成就初禪梵王所有福德，如是積數滿百千倍，成一中千世界主二禪梵王福德之量。文殊師利！假使中千世界一切眾生，皆悉成就二禪梵王所有福德，如是積數滿百千倍，成一三千大千世界主第四禪梵王摩醯首羅福德之量。文殊師利！摩醯首羅有大福德、有大智慧、有大威神，非少善根而得成就。何以故？如劫燒已將更成立，於第四禪降澍大雨經五中劫，其水積滿三千大千上至梵世，一一雨渧摩醯首羅悉能知之。文殊師利！假使三千大千世界一切眾生，皆悉成就摩醯首羅所有福德，如是積數滿百千倍，成一獨出辟支福德之量。文殊師利！且置如是三千世界。假使十方諸佛國土一切眾生，皆悉成就辟支所有福德，如是積數乃至無量無邊億百千倍，成一最後身菩薩福德之量。
At that time, the World-Honored One said to Mañjuśrī Bodhisattva, "Good man! You have already gone beyond the level of Voice-Hearers and Solitary Buddhas, and now, with great wisdom and great compassion, you ask the Tathāgata about this profound meaning. Listen carefully, listen carefully, and reflect upon it well. I will explain it to you in detail.
Mañjuśrī, suppose that all the beings in Jambudvīpa were to practice the ten good deeds, and all their merit were gathered into a single mass. If this mass were multiplied ten thousand times over, it would equal the merit of a single Wheel-Turning King.
Mañjuśrī, a Wheel-Turning King possesses seven treasures and is endowed with a thousand sons. What are the seven treasures? First, the wheel treasure; second, the elephant treasure; third, the horse treasure; fourth, the jewel treasure; fifth, the woman treasure; sixth, the treasurer; seventh, the commander. His thousand sons are all handsome, strong, and able to defeat enemies. This is called the merit of a Wheel-Turning King.
Mañjuśrī, suppose that all beings in the four continents were to possess the merit of a Wheel-Turning King. If this mass were multiplied ten thousand times over, it would equal the merit of a single Lord Śakra.
Mañjuśrī, suppose that all beings in the four continents were to possess the merit of Lord Śakra. If this mass were multiplied ten thousand times over, it would equal the merit of a single king of the Paranirmita-vaśavartin Heaven.
Mañjuśrī, suppose that all beings in the four continents were to possess the merit of a demon king. If this mass were multiplied ten thousand times over, it would equal the merit of a single First Dhyāna Brahmā King, the ruler of a small world system.
Mañjuśrī, suppose that all beings in a small world system were to possess the merit of a First Dhyāna Brahmā King. If this mass were multiplied ten thousand times over, it would equal the merit of a single Second Dhyāna Brahmā King, the ruler of a medium world system.
Mañjuśrī, suppose that all beings in a medium world system were to possess the merit of a Second Dhyāna Brahmā King. If this mass were multiplied ten thousand times over, it would equal the merit of Maheśvara, the Fourth Dhyāna Brahmā King who rules over a great trichiliocosm.
Mañjuśrī, Maheśvara possesses great merit, great wisdom, and great power. It is not through the accumulation of small goodness that one attains this. Why? Because when the universe is destroyed by fire and begins to form again, great rain falls from the Fourth Dhyāna Heaven for five medium kalpas. Water fills the great trichiliocosm, reaching up to the Brahmā worlds. Maheśvara knows every single raindrop.
Mañjuśrī, suppose that all beings in a great trichiliocosm were to possess the merit of Maheśvara. If this mass were multiplied ten thousand times over, it would equal the merit of a single Solitary Buddha.
Mañjuśrī, let us set aside the trisāhasramahāsāhasra world system. Suppose that all beings in the Buddha lands of the ten directions were to possess the merit of a Solitary Buddha. If this mass were multiplied ten thousand times, even countless times, it would equal the merit of a single Bodhisattva in their final life.
「文殊師利！如是最後身菩薩及十方盡虛空界一切眾生——卵生、胎生、濕生、化生，有色、無色，有想、無想、非有想非無想——如是等眾生，皆悉成就最後身菩薩所有福德，如是積數乃至無量無邊億百千倍，成如來身一毛孔中福德之量。文殊師利！當知如來身諸毛孔，其數正有九千九億，一一皆具無量福德，如上所說。文殊師利！諸佛如來一一毛孔所有福德，乃至積數無量無邊億百千倍，以是福德成如來身一隨好福。文殊師利！如是佛身所有隨好，略說其數有八十種：一者肉髻高顯無能見頂；二者鼻高修直孔不外現；三者眉如初月又紺青色；四者耳輪埵成；五者身堅如那羅延；六者骨節相連如鉤鎖；七者行時去地四寸，印文成就；八者身迴如象王；九者甲如赤銅薄而光澤；十者膝骨圓好；十一者身常鮮潔；十二者膚體柔軟；十三者身體端直；十四者手指纖長；十五者指文嚴麗；十六者筋脈潛隱；十七者身色潤好；十八者踝不露現；十九者身不逶迤；二十者身相圓滿；二十一者識清淨；二十二者威儀備足；二十三者住處安隱，無能動搖；二十四者威振一切；二十五者眾生樂見；二十六者面不狹長；二十七者容色不撓；二十八者面相姝廣；二十九者脣色如頻婆果；三十者音聲深遠；三十一者臍深圓好；三十二者臍分右旋；三十三者手足圓滿；三十四者手足從心所作；三十五者手足文明徹；三十六者手足文不斷；三十七者手足光有五彩；三十八者眾生見皆喜悅；三十九者面如滿月；四十者先意與語；四十一者毛孔出無上香；四十二者足下平滿；四十三者威容如師子王；四十四者進止如象王；四十五者行步如鵝王；四十六者首如摩陀那；四十七者身極端正；四十八者一切聲相具足；四十九者牙利鮮白；五十者舌色如赤銅；五十一者舌薄而長；五十二者諸根清淨；五十三者身色光潔；五十四者手足潤澤；五十五者手足有德相；五十六者面門相具；五十七者手足掌如紅蓮；五十八者腹不現；五十九者臍不出；六十者腰細稱形；六十一者身毛上靡；六十二者身持重；六十三者臆前有室利婆瑳像；六十四者身相洪大；六十五者手足柔軟；六十六者圓光一尋；六十七者常光照身；六十八者等視眾生；六十九者不輕眾生；七十者應眾生音聲不增不減；七十一者說法不著；七十二者一音普遍同眾生語；七十三者說法有因緣；七十四者一切眾生無能盡觀；七十五者行順於右；七十六者無瞋狀；七十七者髮長好；七十八者髮不亂；七十九者髮右旋；八十者髮青紺。
Manjushri, the merit of a being in their final life before enlightenment, combined with the merit of every sentient being throughout the infinite cosmos—whether born from an egg, a womb, moisture, or spontaneously; whether with form or without form; whether with perception, without perception, or neither—when multiplied endlessly, even billions of trillions of times, creates the merit contained in a single pore on the body of a Tathagata. Manjushri, know that the body of a Tathagata has exactly nine thousand nine hundred billion pores, each one possessing immeasurable merit as described. Furthermore, Manjushri, the merit in every single pore of a Tathagata, when multiplied countless times, creates the merit of one of his auspicious marks.
Manjushri, the body of a Buddha possesses, in brief, eighty such auspicious marks:
1. A cranial protuberance that is high and visible, with no one able to see its top. 2. A nose that is high, long, and straight, with nostrils hidden. 3. Eyebrows like the new moon, a deep blue-black color. 4. Earlobes that are long and well-formed. 5. A body as firm as a Nārāyaṇa’s. 6. Joints connected like interlocking hooks. 7. When walking, four inches above the ground, leaving a clear wheel-pattern imprint. 8. Turning his body with the grace of a royal elephant. 9. Fingernails and toenails like thin, shiny, reddish copper. 10. Rounded and perfect kneecaps. 11. A body that is always fresh and clean. 12. Skin that is soft and supple. 13. A straight and upright posture. 14. Long and slender fingers. 15. Delicate and beautiful lines on the fingers. 16. Veins and tendons hidden beneath the skin. 17. A luminous and well-toned complexion. 18. Ankles that do not protrude. 19. A body not stooped or crooked. 20. A perfectly rounded physique. 21. Pure and clear awareness. 22. Full and dignified in deportment. 23. A steady, unmovable abiding. 24. A commanding presence that inspires all. 25. Beings delight in seeing him. 26. A face neither narrow nor long. 27. A serene expression, never agitated. 28. A broad and beautiful countenance. 29. Lips the color of the bimba fruit. 30. A voice that is deep and far-reaching. 31. A deep and perfectly rounded navel. 32. A navel that spirals to the right. 33. Hands and feet that are full and round. 34. Hands and feet acting in harmony with the heart. 35. Clear and bright lines on the hands and feet. 36. Unbroken lines on the hands and feet. 37. Five-colored light radiating from his hands and feet. 38. Beings rejoice upon seeing him. 39. A face like a full moon. 40. Speaking first to others in greeting. 41. Sublime fragrance emanating from his pores. 42. Soles of the feet full and level. 43. A majestic countenance like a lion king. 44. Movement like a royal elephant. 45. Gait like a swan king. 46. A head like the madana fruit. 47. An exceedingly upright body. 48. Perfectly complete in all sounds. 49. Sharp, white, and clean teeth. 50. A tongue the color of red copper. 51. A tongue that is thin and long. 52. All sense faculties pure. 53. A radiant and clean body. 54. Hands and feet moist and glossy. 55. Auspicious signs on the hands and feet. 56. A well-formed mouth and face. 57. Palms and soles like red lotus flowers. 58. A belly that does not protrude. 59. A navel that does not stick out. 60. A waist slender and proportional. 61. Bodily hair curling upward. 62. A dignified and weighty presence. 63. The śrīvatsa mark on the chest. 64. A large and majestic build. 65. Tender and soft hands and feet. 66. A halo of light one arm-span wide. 67. A constant radiance illuminating his body. 68. Impartial compassion for all beings. 69. No contempt for any being. 70. His speech matches the capacity of every being, neither adding nor subtracting. 71. He teaches without attachment. 72. With a single sound, he communicates in the language of all beings. 73. His teachings are grounded in meaningful causes. 74. No being can see him entirely, from crown to toe. 75. Graceful movement tending to the right. 76. No expression of anger. 77. Beautiful and long hair. 78. Hair that is never disheveled. 79. Hair that curls to the right. 80. Hair that is deep blue-black.
「文殊師利！如上所說，名為如來隨好。福德積數滿足無量無邊億百千倍，成如來身隨相一文福德之量。如是隨相復有八十：一者梵王像；二者帝釋像；三者提頭賴吒像；四者毘樓勒叉像；五者毘樓博叉像；六者毘沙門像；七者水天像；八者日天像；九者月天像；十者火天像；十一者風天像；十二者龍王像；十三者仙人像；十四者童男像；十五者童女像；十六者賢聖座像；十七者寶幢像；十八者牛王像；十九者功德天女像；二十者山王像；二十一者摩竭大魚像；二十二者金翅鳥王像；二十三者彪王像；二十四者馬王像；二十五者孔雀王像；二十六者共命鳥像；二十七者迦陵頻伽像；二十八者翡翠像；二十九者鸚鵡像；三十者蹠俱羅鳥像；三十一者鵝王像；三十二者鳩鴿像；三十三者象王像；三十四者宮殿像；三十五者摩尼珠像；三十六者瓔珞像；三十七者大海像；三十八者蓮華像；三十九者難陀跋多像；四十者浴池像；四十一者靈茅像；四十二者薩底迦像；四十三者華鬘像；四十四者寶冠像；四十五者尸利婆瑳像；四十六者傘蓋像；四十七者江河像；四十八者雲天像；四十九者寶劍像；五十者長鉤像；五十一者頻婆果樹像；五十二者指環像；五十三者耳璫像；五十四者金剛杵像；五十五者戈戟像；五十六者矛矟像；五十七者長刀像；五十八者鬪輪像；五十九者弓矢像；六十者鉞斧像；六十一者羂索像；六十二者耒耜像；六十三者藥草像；六十四者乳牛像；六十五者野牛像；六十六者羖羊像；六十七者白拂像；六十八者天鼓像；六十九者金椎像；七十者商佉像；七十一者寶鏡像；七十二者大龜像；七十三者䡴刃像；七十四者華瓶像；七十五者粉米像；七十六者華樹像；七十七者果樹像；七十八者鴈王像；七十九者輪中師子像；八十者鹿王像。
Manjushri, the characteristics I have just described are called the Auspicious Marks of a Tathagata. The merit accumulated to produce even one of these secondary marks is immeasurably greater than the merit required to bring forth all eighty of the primary marks. Now, there are eighty of these secondary marks:
1. Form of Brahma 2. Form of Shakra 3. Form of Dhritarashtra 4. Form of Virudhaka 5. Form of Virupaksha 6. Form of Vaishravana 7. Form of Varuna 8. Form of Surya 9. Form of Chandra 10. Form of Agni 11. Form of Vayu 12. Form of the Naga King 13. Form of a Sage 14. Form of a Young Boy 15. Form of a Young Girl 16. Form of a Sage's Seat 17. Form of a Jeweled Banner 18. Form of a Bull King 19. Form of the Goddess of Fortune 20. Form of a Mountain King 21. Form of a Makara Fish 22. Form of a Garuda Bird King 23. Form of a Tiger King 24. Form of a Horse King 25. Form of a Peacock King 26. Form of a Two-Headed Bird 27. Form of a Kalavinka Bird 28. Form of a Kingfisher 29. Form of a Parrot 30. Form of a Curlew 31. Form of a Goose King 32. Form of a Pigeon 33. Form of an Elephant King 34. Form of a Palace 35. Form of a Mani Jewel 36. Form of a Necklace 37. Form of the Great Ocean 38. Form of a Lotus Flower 39. Form of a Nandavarta 40. Form of a Bathing Pool 41. Form of Sacred Grass 42. Form of a Svastika 43. Form of a Flower Garland 44. Form of a Jeweled Crown 45. Form of a Shrivatsa 46. Form of a Parasol 47. Form of a River 48. Form of a Cloud in the Sky 49. Form of a Precious Sword 50. Form of a Long Hook 51. Form of a Bimba Apple Tree 52. Form of a Finger Ring 53. Form of an Earring 54. Form of a Vajra Scepter 55. Form of a Halberd 56. Form of a Spear 57. Form of a Long Sword 58. Form of a Spoked Wheel 59. Form of a Bow and Arrow 60. Form of a Battle Axe 61. Form of a Lasso 62. Form of a Plow 63. Form of Medicinal Herbs 64. Form of a Milk Cow 65. Form of a Wild Ox 66. Form of a Ram 67. Form of a White Fly Whisk 68. Form of a Celestial Drum 69. Form of a Golden Hammer 70. Form of a Conch Shell 71. Form of a Jeweled Mirror 72. Form of a Great Tortoise 73. Form of a Battle Blade 74. Form of a Flower Vase 75. Form of Powdered Rice 76. Form of a Flowering Tree 77. Form of a Fruit Tree 78. Form of a Swan King 79. Form of a Lion on a Wheel 80. Form of a Deer King
「文殊師利！如上所說，名為如來隨相福德。積數滿足無量無邊億百千倍，合成如來身之一相。如來身相有三十二：一者足下安平；二者手足千輻輪輞；三者手足指纖長；四者手足柔軟如兜羅綿；五者足跟滿好；六者手足指網縵；七者足趺高平與跟相稱；八者𨄔𦟛長如伊尼鹿王；九者平身端立垂手過膝；十者陰藏不現；十一者身縱廣等如尼拘陀樹；十二者一毛孔有一毛生；十三者身毛上靡，青色柔軟而右旋；十四者身色微妙勝閻浮金；十五者身光一丈；十六者皮薄細滑不受塵垢；十七者兩肩圓好；十八者身廣端正；十九者臆如師子王；二十者兩腋下滿；二十一者牙白而大；二十二者四十齒；二十三者齒白齊密而根深；二十四者七處滿足；二十五者方頰如師子王；二十六者味中得上味，咽中二處津液流出；二十七者舌軟薄能覆面至髮際；二十八者梵音深遠如迦陵伽；二十九者眼如優鉢羅華；三十者眼睫如牛王；三十一者眉間白毫色如珂雪；三十二者頂肉骨成。
Manjushri, as described above, these are the signs of merit that follow the Tathagata's form. If you multiply that immense, boundless, countless, billions of trillions of times, you get the characteristics of just one of the Tathagata's physical marks. The Tathagata's body has thirty-two major marks:
1. His feet are level and firm. 2. The soles of his hands and feet have thousand-spoked wheel patterns. 3. His fingers and toes are long and slender. 4. His hands and feet are soft and tender, like cotton. 5. His heels are broad and well-formed. 6. His fingers and toes are webbed with a fine net. 7. His ankles are high and level, matching his heels. 8. His calves are long and full, like a king of antelopes. 9. When standing upright with arms hanging down, his hands reach past his knees. 10. His male organ is concealed within his body. 11. His height and arm span are equal, like a banyan tree. 12. Each pore of his skin grows a single hair. 13. The hairs on his body shine upward, are blue-black, soft, and curl to the right. 14. His skin color is radiant, surpassing the finest Jambu river gold. 15. A circle of light, one fathom wide, emanates from his body. 16. His skin is delicate, smooth, and repels dust and dirt. 17. His shoulders are round and well-formed. 18. His body is broad, upright, and symmetrical. 19. His chest is full and broad, like a lion's. 20. Both armpits are filled out. 21. His teeth are white and large. 22. He has forty teeth in total. 23. His teeth are white, even, closely set, and deeply rooted. 24. The seven parts of his body are full and complete. 25. His cheeks are square and full, like a lion's. 26. He tastes the finest flavor, and saliva flows from two ducts in his throat. 27. His tongue is soft and thin, able to cover his entire face and reach his hairline. 28. His voice is profound and far-reaching, like a kalavinka bird's. 29. His eyes are like blue lotus petals. 30. His eyelashes are like a king of oxen's. 31. Between his eyebrows is a tuft of white hair, pure as snow or conch shell. 32. On top of his head is an invisible fleshy protuberance.
「文殊師利！如是所說，名為如來三十二相。所有福德積數滿足，無量無邊阿僧祇不可度量、不可思議、不可說倍，合成如來大法言音。文殊師利！如是諸佛大法言音，能被無量無邊阿僧祇世界一切眾生意樂差別，隨其類解說法教化。文殊師利！諸佛如來所有言音，具足如是無量功德，普遍世界利益眾生亦復如是。文殊師利！如上所說福德之量不可思議，不與聲聞、辟支佛共。何以故？如是福德從施戒修，大悲、大慧、方便力等諸功德生，是故不與聲聞、辟支佛共。文殊師利！有二種法生如來身。何等為二？一者勝願力、二者方便力。以此二法生如來身。乃至音聲、相好、說法、所行，皆從二因而得成就。文殊師利！如來為欲憐愍、利益、安樂諸眾生故，出現於世，而諸眾生若干種性、欲樂不同，隨其差別現種種相，說法教化示其所行，得入佛法。」
"Manjushri, what has just been described are the thirty-two marks of a Tathagata. The entire collection of merit that brings them about, accumulated to its fullest extent—immeasurable, countless, inconceivable, and beyond any comparison—ultimately coalesces into the great Dharma voice and speech of a Tathagata.
Manjushri, the great Dharma voice and speech of the Buddhas can reach all beings in countless, boundless worlds, matching their varied inclinations and dispositions. It explains the teachings and guides them according to their understanding.
Manjushri, the speech of all Tathagatas is endowed with such infinite virtues, spreading throughout the world to benefit all beings in the same way.
Manjushri, the extent of the merit described above is inconceivable. It is not shared with Hearers (Shravakas) or Solitary Realizers (Pratyekabuddhas). Why? Because this merit arises from giving, ethical discipline, cultivation, great compassion, great wisdom, and skillful means. Therefore, it is not shared with Hearers or Solitary Realizers.
Manjushri, there are two causes from which a Tathagata's body arises. What are these two? The first is the power of a supreme vow, and the second is the power of skillful means. From these two causes, the Tathagata's body arises. In the same way, his voice, marks of excellence, teachings, and actions are all accomplished through these two causes.
Manjushri, a Tathagata appears in the world out of compassion, to benefit and bring happiness to all beings. Because beings have differing natures and preferences, he manifests various forms accordingly, teaches them through explanations, and shows them the path to follow so that they may enter the Dharma."
爾時，文殊師利菩薩聞佛所說諸功德已，白佛言：「世尊！我於今者得大善利。能知如來為無等等、為無上上，為諸眾生作大依止，清淨無染猶如虛空。我今得值甚為希有。」
At that time, the Bodhisattva Manjushri, having heard the Buddha describe these many virtues, said to the Buddha: "World-Honored One, I have now gained tremendous benefit. I can understand that the Tathagata is peerless and supreme, providing a great refuge for all beings, pure and undefiled like the open sky. It is extremely rare that I have been able to encounter you in this lifetime."
佛說是經已，文殊師利菩薩等并諸比丘，合掌信受歡喜奉行。
After the Buddha had taught this sutra, Manjushri Bodhisattva, along with all the monks, pressed their palms together, accepted the teaching with faith, rejoiced, and put it into practice.
大乘百福相經
Mahayana Sutra of the Hundred Blessings