Mahayana Sutra of the Hundred Blessings

Translated by the Tripitaka Master Divākara of Tang Dynasty India.

Thus I have heard:

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.”

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.

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.

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

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.

"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."

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."

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.

Mahayana Sutra of the Hundred Blessings