T14n0473_佛說妙吉祥菩薩所問大乘法螺經

大正藏第 14 冊 No. 0473 佛說妙吉祥菩薩所問大乘法螺經

No. 473

佛說妙吉祥菩薩所問大乘法螺經

西天譯經三藏、朝散大夫、試光祿卿、明教大師臣法賢奉　詔譯

如是我聞：

一時佛在舍衛國普遍殿內，坐寶師子之座，與大苾芻眾萬二千五百人俱，復有菩薩摩訶薩，及百千緣熟所度之眾。

爾時妙吉祥菩薩摩訶薩，承佛威神即從座起，偏袒右肩右膝著地，合掌頂禮而白佛言：「世尊！有大福德，云何挍量？如是大福，有無量俱胝那由他百千之數，緣熟所度之眾意願欲滿，云何如來為彼法螺？」

爾時世尊聞是語已，告妙吉祥菩薩言：「妙吉祥！不可思議行，大智慧、大慈大悲，是大福德。如是大福，令一切聲聞、緣覺，發大方便精進、持戒願行，成就得最上三摩地，觀想一切緣熟所度之眾，即是如來法螺。」

佛告妙吉祥菩薩：「所有南閻浮提一切眾生，持十善法所獲福德，如是挍量：于彼福德積成百倍，是即一金輪王福德。而彼輪王，統四大洲，七寶具足，所謂輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏寶、主兵寶，復有千子，勇猛威德，色相端嚴，能破他軍。妙吉祥！彼金輪王有如是大威力。

「複次，妙吉祥菩薩

【現代漢語翻譯】現代漢語譯本佛說妙吉祥菩薩所問大乘法螺經

西天譯經三藏、朝散大夫、試光祿卿、明教大師臣法賢奉詔譯

如是我聞：

一時，佛在舍衛國（Śrāvastī）普遍殿內，坐在寶師子座上，與一萬二千五百位大比丘眾在一起，還有菩薩摩訶薩（bodhisattva-mahāsattva），以及成百上千的因緣成熟等待被度化的眾生。

這時，妙吉祥菩薩摩訶薩（Mañjuśrī bodhisattva-mahāsattva）承蒙佛的威神力加持，即從座位上起身，袒露右肩，右膝著地，合掌頂禮，對佛說：『世尊！怎樣衡量大的福德？如此大的福德，有無量俱胝那由他百千之數，因緣成熟等待被度化的眾生，他們的意願想要得到滿足，如來如何為他們吹響法螺（dharma conch）？』

這時，世尊聽了這話后，告訴妙吉祥菩薩說：『妙吉祥！不可思議的行持，大智慧、大慈大悲，就是大的福德。如此大的福德，能令一切聲聞（Śrāvaka）、緣覺（Pratyekabuddha），發起大方便精進、持戒願行，成就得到最上的三摩地（samādhi），觀想一切因緣成熟等待被度化的眾生，這就是如來的法螺。』

佛告訴妙吉祥菩薩：『所有南閻浮提（Jambudvīpa）的一切眾生，持守十善法所獲得的福德，這樣來衡量：在那些福德的基礎上積累成百倍，這就是一個金輪王（cakravartin）的福德。而那位輪王，統治四大洲，七寶具足，所謂的輪寶、象寶、馬寶、摩尼寶（maṇi-ratna）、玉女寶、主藏寶、主兵寶，還有一千個兒子，勇猛威德，容貌端莊，能攻破敵人的軍隊。妙吉祥！那位金輪王有如此大的威力。

『其次，妙吉祥菩薩！』

【English Translation】 English version The Sutra of the Dharma Conch of the Great Vehicle as Asked by Mañjuśrī Bodhisattva Spoken by the Buddha

Translated by the Tripiṭaka Master of Western India, Grand Master of Court, Vice President of the Court of Imperial Sacrifices, and Great Teacher Mingjiao, the Minister Fa Xian, by Imperial Decree

Thus have I heard:

At one time, the Buddha was in the Universal Hall in Śrāvastī, seated on a jeweled lion throne, together with a great assembly of twelve thousand five hundred bhikṣus (monks), as well as bodhisattva-mahāsattvas and hundreds of thousands of beings whose karmic conditions were ripe for liberation.

At that time, Mañjuśrī bodhisattva-mahāsattva, empowered by the Buddha's majestic power, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined in reverence, said to the Buddha: 'World-Honored One! How is great merit measured? Such great merit, in immeasurable kotis (crores), nayutas (hundred thousands), and hundreds of thousands, the wishes of beings whose karmic conditions are ripe for liberation desire to be fulfilled, how does the Tathagata sound the dharma conch for them?'

At that time, the World-Honored One, having heard these words, said to Mañjuśrī Bodhisattva: 'Mañjuśrī! Inconceivable conduct, great wisdom, great compassion and great mercy, this is great merit. Such great merit causes all Śrāvakas and Pratyekabuddhas to generate great skillful means, diligent effort, uphold precepts, vows and practices, achieve the supreme samādhi, contemplate all beings whose karmic conditions are ripe for liberation, this is the Tathagata's dharma conch.'

The Buddha told Mañjuśrī Bodhisattva: 'All sentient beings in Jambudvīpa who uphold the ten virtuous acts, the merit they obtain, measure it thus: accumulating a hundredfold of that merit, that is the merit of one cakravartin (wheel-turning king). And that wheel-turning king, rules over the four continents, possessing the seven treasures, namely the wheel-jewel, the elephant-jewel, the horse-jewel, the maṇi-ratna (wish-fulfilling jewel), the lady-jewel, the treasurer-jewel, the military leader-jewel, and also has a thousand sons, brave and majestic, with dignified appearances, able to defeat enemy armies. Mañjuśrī! That cakravartin has such great power.

'Furthermore, Mañjuśrī Bodhisattva!'

！四大洲界，所有一切眾生，如是一一眾生，各等一金輪王福德。于彼眾生所有福德，如是挍量乃至千倍，是即一帝釋天主福德；如是帝釋，有大威神福德之力。

「複次，妙吉祥菩薩！四大洲界所有一切眾生，如是一一眾生，各等一帝釋福德，于彼眾生所有福德，如是挍量百千倍數，是即一大力那羅延天福德；如是那羅延天，有大威神福德力故。

「複次，妙吉祥菩薩！四大洲界所有一切眾生，如是一一眾生，各等一大力那羅延天福德，于彼眾生所有福德，如是挍量無數百千倍，是即一欲界他化自在天魔王福德；如是魔王宿種善根，生彼欲天，有大威力，而能調伏諸天人故。

「複次，妙吉祥菩薩！四大洲界所有一切眾生，如是一一眾生，各等一魔王福德，于彼眾生所有福德，如是挍量無數百千倍，是即一二千世界梵天福德；而彼梵天，於二千世界行慈悲化故。

「複次，妙吉祥菩薩！於二千世界所有眾生，如是一一眾生，各等一二千世界梵天福德，于彼所有福德，如是挍量無數百千倍，是即一三千大千世界主大自在天及梵天福德；彼大自在天及梵王，於三千大千世界行慈悲化故。」

佛告妙吉祥菩薩：「汝應見此劫壞之時，大火所燒，經一中劫。爾時，大自在天及梵天王，降澍大

【現代漢語翻譯】現代漢語譯本『四大洲（Sì Dàzhōu，指須彌山周圍的四大部洲）區域內，所有一切眾生，如果每一個眾生都具有一個金輪王（jīnlúnwáng，統治世界的理想君主）的福德。將所有這些眾生的福德加起來，再乘以一千倍，就相當於一個帝釋天主（Dìshì Tiānzhǔ，佛教的護法神）的福德；這位帝釋天主，具有強大的威神和福德之力。』

『再者，妙吉祥菩薩（Miàojíxiáng Púsà，文殊菩薩的別名）！四大洲區域內所有一切眾生，如果每一個眾生都具有一個帝釋的福德，將所有這些眾生的福德加起來，再乘以百千倍，就相當於一個大力那羅延天（Dàlì Nàluóyántiān，印度教的毗濕奴神）的福德；這位那羅延天，具有強大的威神和福德之力。』

『再者，妙吉祥菩薩！四大洲區域內所有一切眾生，如果每一個眾生都具有一個大力那羅延天的福德，將所有這些眾生的福德加起來，再乘以無數百千倍，就相當於一個欲界他化自在天魔王（Yùjiè Tāhuà Zìzài Tiān Mówáng，佛教欲界頂層的天主，常被視為障礙修行的魔）的福德；這位魔王宿世種下善根，所以能生到欲界天，具有強大的威力，能夠調伏諸天人和阿修羅。』

『再者，妙吉祥菩薩！四大洲區域內所有一切眾生，如果每一個眾生都具有一個魔王的福德，將所有這些眾生的福德加起來，再乘以無數百千倍，就相當於一個二千世界梵天（Èrqiān Shìjiè Fàntiān，小千世界之主）的福德；這位梵天，在二千世界中行慈悲教化。』

『再者，妙吉祥菩薩！在二千世界中的所有眾生，如果每一個眾生都具有一個二千世界梵天的福德，將所有這些福德加起來，再乘以無數百千倍，就相當於一個三千大千世界主大自在天（Sānqiān Dàqiān Shìjiè Zhǔ Dàzìzài Tiān，三千大千世界之主，常被認為是濕婆神）及梵天（Fàntiān，大梵天）的福德；這位大自在天和梵天王，在三千大千世界中行慈悲教化。』

佛告訴妙吉祥菩薩：『你應該看到劫難毀滅的時候，大火焚燒，經歷一個中劫（zhōngjié，佛教時間單位）。那時，大自在天和梵天王，降下大

【English Translation】 English version 『The Four Great Continents (Sì Dàzhōu, referring to the four continents surrounding Mount Sumeru), all sentient beings within, if each and every sentient being possessed the merit of a Gold Wheel-Turning King (jīnlúnwáng, an ideal monarch who rules the world). If all the merits of these sentient beings are added together and multiplied by a thousand, it would be equivalent to the merit of one Lord Śakra (Dìshì Tiānzhǔ, a protector deity in Buddhism); this Lord Śakra possesses great divine power and merit.』

『Furthermore, Mañjuśrī Bodhisattva (Miàojíxiáng Púsà, another name for Manjushri Bodhisattva)! All sentient beings within the Four Great Continents, if each and every sentient being possessed the merit of one Śakra, if all the merits of these sentient beings are added together and multiplied by hundreds of thousands, it would be equivalent to the merit of one mighty Nārāyaṇa (Dàlì Nàluóyántiān, the Hindu god Vishnu); this Nārāyaṇa possesses great divine power and merit.』

『Furthermore, Mañjuśrī Bodhisattva! All sentient beings within the Four Great Continents, if each and every sentient being possessed the merit of one mighty Nārāyaṇa, if all the merits of these sentient beings are added together and multiplied by countless hundreds of thousands, it would be equivalent to the merit of one Māra King of the Paranirmitavasavartin Heaven in the Desire Realm (Yùjiè Tāhuà Zìzài Tiān Mówáng, the lord of the highest heaven in the Desire Realm of Buddhism, often regarded as a demon who obstructs practice); this Māra King planted good roots in past lives, so he was born in the Desire Realm heaven, possessing great power, and is able to subdue gods, humans, and asuras.』

『Furthermore, Mañjuśrī Bodhisattva! All sentient beings within the Four Great Continents, if each and every sentient being possessed the merit of one Māra King, if all the merits of these sentient beings are added together and multiplied by countless hundreds of thousands, it would be equivalent to the merit of one Brahmā of the Second Thousandfold World (Èrqiān Shìjiè Fàntiān, the lord of a small chiliocosm); this Brahmā practices loving-kindness and compassion in the Second Thousandfold World.』

『Furthermore, Mañjuśrī Bodhisattva! All sentient beings in the Second Thousandfold World, if each and every sentient being possessed the merit of one Brahmā of the Second Thousandfold World, if all these merits are added together and multiplied by countless hundreds of thousands, it would be equivalent to the merit of one Great Lord of the Three Thousand Great Thousand World (Sānqiān Dàqiān Shìjiè Zhǔ Dàzìzài Tiān, the lord of the tri-chiliocosm, often identified with Shiva) and Brahmā (Fàntiān, Mahabrahma); this Great Lord and Brahmā King practice loving-kindness and compassion in the Three Thousand Great Thousand World.』

The Buddha told Mañjuśrī Bodhisattva: 『You should see that when a kalpa is destroyed, a great fire burns for one intermediate kalpa (zhōngjié, a unit of time in Buddhism). At that time, the Great Lord and Brahmā King will send down great

雨，其水遍滿三千大千世界，上至梵天。而此大水，即是大自在天及梵王威力所作，如是大自在天及彼梵王，種大善根，得生彼天，具智慧有大威力。

「複次，妙吉祥菩薩！所有三千大千世界一切眾生，如是一一眾生，各等一三千大千世界大自在天及梵王福德，于彼眾生所有福德，如是挍量無數百千俱胝倍，是即一大精進緣覺福德。妙吉祥！勿謂三千大千世界一切眾生，皆如大梵王福德，等彼緣覺而以為多。假使十方佛剎，一切眾生所有福德，等一精進緣覺猶未為多。

「複次，妙吉祥菩薩！于彼十方佛剎，一切眾生所有福德，如是一一眾生，各等緣覺福德，于彼眾生所有福德，如是挍量無數百千俱胝那由他倍，是即一初發心菩薩福德。妙吉祥！勿謂無數百千俱胝那由他倍一切眾生福德，等一初發心菩薩福德，而以為多。假使十方盡虛空界，所有卵生、胎生、濕生、化生，有色、無色，有想、無想，非有想、非無想，如是一切眾生所有福德，無數百千俱胝那由他倍，等一初發心菩薩，亦未為多。

「複次，妙吉祥菩薩！如是盡虛空界一切眾生，各等初發心菩薩福德，如是挍量無數百千俱胝那由他倍，是即如來一毛孔量福德。諸佛如來身中毛孔，各各復有九十九千細妙毛孔。妙吉祥！如是佛身一切

【現代漢語翻譯】現代漢語譯本雨水遍佈三千大千世界（Sahasra-lokadhatu，由一千個中千世界組成的世界系統，而一個中千世界又由一千個小千世界組成），甚至到達梵天（Brahma Heaven，色界天的最高層）。這巨大的雨水，是由大自在天（Maheshvara，濕婆神，在佛教中被認為是護法神）和梵王（Brahma，創造之神）的威力所產生的。像這樣的大自在天和梵王，種下了巨大的善根，才能生到這些天界，具備智慧和巨大的威力。『再者，妙吉祥菩薩（Manjushri Bodhisattva）！所有三千大千世界的一切眾生，如果每一個眾生都具有等同於一個三千大千世界的大自在天和梵王的福德，那麼將這些眾生的所有福德加起來，再乘以無數百千俱胝倍，才等於一個精進緣覺（Pratyekabuddha，獨覺或辟支佛，靠自己領悟佛法而證悟的人）的福德。妙吉祥！不要認為三千大千世界一切眾生的福德，都像大梵王的福德一樣，就覺得等同於緣覺的福德而很多。即使十方佛剎（Buddha-kshetra，佛的國土）中，一切眾生的所有福德加起來，也比不上一個精進緣覺的福德。』『再者，妙吉祥菩薩！在十方佛剎中，如果一切眾生，每一個眾生都具有等同於緣覺的福德，那麼將這些眾生的所有福德加起來，再乘以無數百千俱胝那由他倍，才等於一個初發心菩薩（Bodhisattva，立志成佛的修行者）的福德。妙吉祥！不要認為乘以無數百千俱胝那由他倍的一切眾生的福德，就等同於一個初發心菩薩的福德而很多。即使十方盡虛空界（Dharmadhatu，法界）中，所有卵生、胎生、濕生、化生，有色、無色，有想、無想，非有想、非無想的一切眾生所有福德，再乘以無數百千俱胝那由他倍，也比不上一個初發心菩薩的福德。』『再者，妙吉祥菩薩！如果盡虛空界的一切眾生，每一個眾生都具有等同於初發心菩薩的福德，那麼將這些眾生的所有福德加起來，再乘以無數百千俱胝那由他倍，才等于如來（Tathagata，佛的稱號）一個毛孔所具有的福德。諸佛如來的身體中，每一個毛孔里，又各有九十九千個細微精妙的毛孔。妙吉祥！像這樣佛身的一切

【English Translation】 English version The rain, its water pervades the entire Sahasra-lokadhatu (three-thousand great thousand world system), reaching up to the Brahma Heaven. And this great water is produced by the power of Maheshvara (Shiva, considered a protector deity in Buddhism) and Brahma (the creator god). Such Maheshvara and Brahma, having planted great roots of goodness, are born in those heavens, possessing wisdom and great power. 『Furthermore, Manjushri Bodhisattva! If all beings in the entire Sahasra-lokadhatu, each and every one of them, possessed merit equal to that of Maheshvara and Brahma of a Sahasra-lokadhatu, then the sum of all the merit of those beings, multiplied by countless hundreds of thousands of kotis (a large number), would equal the merit of one diligent Pratyekabuddha (a solitary Buddha who attains enlightenment on their own). Manjushri! Do not think that the merit of all beings in the Sahasra-lokadhatu, being like the merit of the Great Brahma, is equal to the merit of a Pratyekabuddha and therefore abundant. Even if the combined merit of all beings in the Buddha-kshetra (Buddha-field) of the ten directions were added together, it would still not surpass the merit of one diligent Pratyekabuddha.』『Furthermore, Manjushri Bodhisattva! In the Buddha-kshetra of the ten directions, if all beings, each and every one of them, possessed merit equal to that of a Pratyekabuddha, then the sum of all the merit of those beings, multiplied by countless hundreds of thousands of kotis of nayutas (another large number), would equal the merit of one Bodhisattva (a being striving for Buddhahood) who has just generated the aspiration for enlightenment. Manjushri! Do not think that the merit of all beings, multiplied by countless hundreds of thousands of kotis of nayutas, is equal to the merit of one Bodhisattva who has just generated the aspiration for enlightenment and therefore abundant. Even if the merit of all beings in the entire Dharmadhatu (realm of phenomena) of the ten directions, born from eggs, wombs, moisture, or transformation, with form, without form, with perception, without perception, neither with perception nor without perception, were multiplied by countless hundreds of thousands of kotis of nayutas, it would still not surpass the merit of one Bodhisattva who has just generated the aspiration for enlightenment.』『Furthermore, Manjushri Bodhisattva! If all beings in the entire Dharmadhatu, each and every one of them, possessed merit equal to that of a Bodhisattva who has just generated the aspiration for enlightenment, then the sum of all the merit of those beings, multiplied by countless hundreds of thousands of kotis of nayutas, would equal the amount of merit contained in one pore of a Tathagata (Buddha). In the body of the Buddhas, each pore contains ninety-nine thousand subtle and wondrous pores. Manjushri! All the

毛孔所有福德，而以挍量無數百千俱胝那由他倍，是即如來身份之中一種好福德。如是佛身八十種好，各各具足如前福德。

「複次，妙吉祥菩薩！如來八十種好所有福德，而以挍量無數百千俱胝那由他倍，是即如來手足之下相文福德之量。如是各各相文，皆有八十種好，顯現手足之下。」

頌曰：

「傘蓋幢吉祥，　　鬘鉤冠寶杖，　寶瓶象馬虎，　　金翅摩竭魚，　龜魚及孔雀，　　迦陵頻伽鳥，　命命佐沙鳥，　　拶俱啰鴛鴦，　鸚鵡鵝鳩麥，　　大藥提努牛，　羖羊龍牛王，　　寶山吉祥果，　播那波鹿王，　　摩尼寶利劍，　金剛杵弓旗，　　三叉犁鉞斧，　搗杵箭𦊰索，　　虞拏與彌伽，　梵天帝釋主，　　持國天水天，　廣目多聞天，　　大仙吉祥日，　火天月風天，　　蓮花萬字相，　莎悉帝迦好，　　訥哩嚩賢座，　鏡拂憍尸迦，　　童子童女天，　鼓螺蜜哩誐，　　手釧及鈴鐸，　耳環與指環，　　軍拏羅羅多，　妙花王樹王，　　眾中釋師子，　如是等八十，　　一一俱名好，　出現手足下。」

佛告妙吉祥菩薩：「所有如是八十種好一切福德，如是挍量無數百千俱胝那由他倍，是即如來身份之中一大丈夫相福德。如是佛身三十二

【現代漢語翻譯】現代漢語譯本毛孔所具有的一切福德，如果用無數百千俱胝那由他倍（俱胝：crore，一千萬；那由他：nayuta，一萬萬）來衡量，這僅僅是如來身份中的一種好相的福德。像這樣，佛身的八十種好，每一種都具足像前面所說的福德。

『再者，妙吉祥菩薩（Manjushri Bodhisattva）！如來八十種好所具有的一切福德，如果用無數百千俱胝那由他倍來衡量，這僅僅是如來手足之下的相紋的福德之量。像這樣，每一個相紋，都具有八十種好，顯現在手足之下。』

頌曰：

『傘蓋幢吉祥，鬘鉤冠寶杖，寶瓶象馬虎，金翅摩竭魚，龜魚及孔雀，迦陵頻伽鳥，命命佐沙鳥，拶俱啰鴛鴦，鸚鵡鵝鳩麥，大藥提努牛，羖羊龍牛王，寶山吉祥果，播那波鹿王，摩尼寶利劍，金剛杵弓旗，三叉犁鉞斧，搗杵箭𦊰索，虞拏與彌伽，梵天帝釋主，持國天水天，廣目多聞天，大仙吉祥日，火天月風天，蓮花萬字相，莎悉帝迦好，訥哩嚩賢座，鏡拂憍尸迦，童子童女天，鼓螺蜜哩誐，手釧及鈴鐸，耳環與指環，軍拏羅羅多，妙花王樹王，眾中釋師子，如是等八十，一一俱名好，出現手足下。』

佛告訴妙吉祥菩薩：『所有像這樣的八十種好的一切福德，如果用無數百千俱胝那由他倍來衡量，這僅僅是如來身份中的一個大丈夫相的福德。像這樣，佛身的三十二

【English Translation】 English version The merit of all the pores, if measured by countless hundreds of thousands of kotis (crore: ten million) of nayutas (nayuta: ten million), is only one kind of auspicious merit among the body parts of the Tathagata. Thus, the eighty minor marks of the Buddha's body, each fully possesses the aforementioned merit.

『Furthermore, Manjushri Bodhisattva! The merit of all the eighty minor marks of the Tathagata, if measured by countless hundreds of thousands of kotis of nayutas, is only the amount of merit of the auspicious marks under the hands and feet of the Tathagata. Thus, each auspicious mark has eighty minor marks, appearing under the hands and feet.』

A verse says:

『Auspicious umbrella and banner, Garland, hook, crown, and jeweled staff, Precious vase, elephant, horse, tiger, Golden-winged garuda, makara fish, Turtle, fish, and peacock, Kalavinka bird, Jivajiva, Jasha bird, Chakora, mandarin duck, Parrot, goose, dove, wheat, Great medicine, Tinni bull, Ram, dragon, bull king, Jeweled mountain, auspicious fruit, Panava, deer king, Mani jewel, sharp sword, Vajra, bow, banner, Trident, plow, axe, Pestle, arrow, goad, rope, Urna and Megha, Brahma, Indra, lord, Dhritarashtra, Varuna, Virupaksha, Vaishravana, Great sage, auspicious sun, Agni, moon, Vayu, Lotus, swastika mark, Svastika auspiciousness, Nripa worthy seat, Mirror, whisk, Kaushika, Boy, girl, deva, Drum, conch, Mriga, Bracelet and bell, Earring and finger ring, Kundala, Ratna, Wonderful flower, king of trees, Lion among the assembly, Such are the eighty, Each named auspicious, Appearing under the hands and feet.』

The Buddha told Manjushri Bodhisattva: 『All the merit of these eighty minor marks, if measured by countless hundreds of thousands of kotis of nayutas, is only the merit of one major mark among the body parts of the Tathagata. Thus, the thirty-two

大丈夫相，一一各有如前福德，于佛身中分明出現。」

頌曰：

「烏瑟膩沙相，　　螺髻發紺青，　滋潤而右旋，　　額廣而平正，　眉間白毫光，　　面板妙柔軟，　目廣青蓮葉，　　齒密而齊整，　四十悉具足，　　四牙俱鋒利，　白類如珂雪，　　腮臉並胸臆，　上半如師子，　　舌相而廣長，　身形妙圓滿，　　如尼拘陀樹，　身毛順右旋，　　臍輪凈深隱，　雙股俱平正，　　兩腨如鹿王，　二足下平滿，　　手足俱柔軟，　十指而纖長，　　俱有網鞔相，　行步而直進，　　舌常得上味，　善相屬著身，　　七處皆平滿，　足下而平正，　　常現千輻輪，　如是大丈夫，　　三十二種相。」

佛告妙吉祥菩薩：「如是三十二大丈夫相，於此三十二相所有福德，而以挍量阿僧祇不可思議、不可稱量，無等等、不可說不可說倍數，為緣熟度眾所愿圓滿福德，是故如來說因緣成熟所度之眾而為法螺。」

佛告妙吉祥菩薩：「所有如來妙法螺音，無量無邊阿僧祇世界一切眾生，悉得普聞。妙吉祥菩薩！非唯螺音如是，如來身光亦能照曜無量無邊阿僧祇世界，令諸有情得見佛身，如是不可思議。」

佛告妙吉祥菩薩：「大智慧、大慈悲是大福德，一切

【現代漢語翻譯】現代漢語譯本：『大丈夫相，一一都具有像前面所說的福德，在佛的身上分明地顯現出來。』

頌詞說：

『Uṣṇīṣa相（頂髻相），螺發呈紺青色，滋潤且向右旋轉，額頭寬廣而平正，眉間有白毫光，面板美妙而柔軟，眼睛寬廣如青蓮花瓣，牙齒緊密而整齊，四十顆牙齒全部具足，四顆牙齒都鋒利，潔白如珂雪，腮幫臉頰和胸膛，上半身如獅子般雄偉，舌頭廣長，身形美妙而圓滿，如尼拘陀樹（榕樹）般勻稱，身上的毛髮順著向右旋轉，肚臍深凈而隱蔽，雙腿平正，兩小腿如鹿王般勻稱，兩腳底平滿，手腳都柔軟，十個手指纖細而修長，都具有網狀紋路，行走時正直前進，舌頭常常能嚐到最上等的美味，美好的相好附著在身上，七處都平滿，腳底平正，常常顯現千輻輪相，像這樣的大丈夫，具有三十二種殊勝的相。』

佛告訴妙吉祥菩薩（Mañjuśrī Bodhisattva）: 『像這樣的三十二大丈夫相，這三十二相所具有的福德，用阿僧祇（asaṃkhya，無數）不可思議、不可稱量、無等等、不可說不可說的倍數來衡量，是爲了因緣成熟而度化眾生，使他們所愿圓滿的福德。所以如來說因緣成熟所度化的眾生而為法螺。』

佛告訴妙吉祥菩薩（Mañjuśrī Bodhisattva）: 『所有如來美妙的法螺之音，無量無邊的阿僧祇（asaṃkhya，無數）世界的一切眾生，都能夠普遍聽聞。妙吉祥菩薩（Mañjuśrī Bodhisattva）！不僅僅是螺音如此，如來的身光也能照耀無量無邊的阿僧祇（asaṃkhya，無數）世界，讓所有的有情眾生都能見到佛身，這是不可思議的。』

佛告訴妙吉祥菩薩（Mañjuśrī Bodhisattva）: 『大智慧、大慈悲就是大福德，一切』

【English Translation】 English version: 『Each of the marks of a great man possesses the aforementioned merits, appearing distinctly in the body of the Buddha.』

The verse says:

『The Uṣṇīṣa mark (protuberance on the crown of the head), the hair curls spiraling to the right in a dark blue hue, Moist and turning to the right, the forehead broad and even, A white hair-curl between the eyebrows emitting light, skin wonderfully soft, Eyes wide like blue lotus petals, teeth close-set and even, Forty teeth complete, four fangs sharp, White like conch shells and snow, cheeks, face, and chest, The upper body like a lion, the tongue broad and long, The form wonderfully complete and round, like a Nyagrodha tree (banyan tree), Body hair turning to the right, the navel pure, deep, and hidden, Both thighs even and straight, both calves like a deer king, Both soles flat and full, hands and feet soft, Ten fingers slender and long, all with webbed membranes, Walking straight forward, the tongue always tasting the finest flavors, Auspicious marks adhering to the body, seven places all full and even, The soles of the feet flat and even, constantly displaying thousand-spoked wheels, Such a great man possesses thirty-two marks.』

The Buddha said to Mañjuśrī Bodhisattva: 『These thirty-two marks of a great man, the merits of these thirty-two marks, measured by asaṃkhya (countless), inconceivable, immeasurable, unequaled, unspeakable and unspeakable multiples, are for the sake of maturing beings through conditions and fulfilling their wishes. Therefore, the Tathāgata speaks of the conch shell for those beings who are matured by conditions.』

The Buddha said to Mañjuśrī Bodhisattva: 『All the beings in the immeasurable and boundless asaṃkhya (countless) worlds can universally hear the wonderful Dharma conch sound of the Tathāgata. Mañjuśrī Bodhisattva! It is not only the conch sound that is like this, but the light of the Tathāgata's body can also illuminate immeasurable and boundless asaṃkhya (countless) worlds, allowing all sentient beings to see the Buddha's body, which is inconceivable.』

The Buddha said to Mañjuśrī Bodhisattva: 『Great wisdom and great compassion are great merits, all』

聲聞、緣覺善解願力行，大方便，清凈持戒，得最上三摩地。

「複次，妙吉祥菩薩！佛身無為離諸相故，一切聲聞、緣覺及諸菩薩不能見故。如來所化色身有二種義故，一者酬于因中度生愿故，二者所度有情今緣熟故，是以如來化現色身。所現之身清凈微妙，令諸眾生親近供養得大利益。

「複次，妙吉祥菩薩！佛身最上故，相好最上；相好最上故，光明最上；光明最上故，梵音最上；梵音最上故，說法最上；說法最上故，佛行最上。是故如來所現色身，令彼有情得大利益。

「複次，妙吉祥菩薩！如來身中具攝一切諸相；隨諸眾生根、欲、性等利鈍不同，所現色身各各有異，令諸眾生各得親近，樂聞妙法，皆得度脫，乃至行住之時常得見佛。」

佛告妙吉祥菩薩：「如來具足應供、正等正覺，出現世間，慈愍有情，利益安樂無量人天諸眾生故。」

爾時妙吉祥菩薩摩訶薩從座而起，偏袒右肩右膝著地，合掌向佛，頂禮世尊而白佛言：「我今快得善利。如是世尊，三界無著，最尊、最勝，利益一切眾生。佛觀一切世法，不動如須彌，無著如虛空，不可思、不可議，非見、非不見。」

爾時世尊說此經已，妙吉祥菩薩摩訶薩，及諸苾芻並諸菩薩摩訶薩，一切天、人、阿蘇啰、巘

【現代漢語翻譯】現代漢語譯本：聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，靠自身力量覺悟者）善於理解願力並付諸行動，擁有極大的方便（Upāya，善巧方便），清凈地持守戒律，從而獲得最上等的三摩地（Samādhi，禪定）。

『再者，妙吉祥菩薩（Mañjuśrī Bodhisattva）！佛身是無為（Asaṃskṛta，不生不滅）的，遠離一切表相，因此一切聲聞、緣覺以及諸位菩薩都無法見到。如來所化現的色身有兩種意義：一是酬償過去因地中度化眾生的願力，二是所要度化的有情眾生現在因緣成熟，因此如來化現色身。所顯現的身體清凈微妙，使眾生親近供養，從而獲得巨大的利益。』

『再者，妙吉祥菩薩！佛身是最上的，所以相好（Lakṣaṇa，佛的三十二相和八十隨形好）也是最上的；相好最上，所以光明也是最上的；光明最上，所以梵音（Brahmasvara，佛的聲音）也是最上的；梵音最上，所以說法也是最上的；說法最上，所以佛的行持也是最上的。因此如來所顯現的色身，能使那些有情眾生獲得巨大的利益。』

『再者，妙吉祥菩薩！如來的身體中具足包含了一切諸相；隨著眾生根器、慾望、習性等利鈍的不同，所顯現的色身也各有差異，使眾生各自得以親近，樂於聽聞妙法，都能得到度脫，乃至在行走站立之時，也能時常得見佛。』

佛告訴妙吉祥菩薩：『如來具足應供（Arhat，應受人天供養）、正等正覺（Sammasaṃbuddha，完全覺悟者）的果位，出現於世間，慈悲憐憫有情眾生，爲了利益安樂無量的人天等眾生。』

這時，妙吉祥菩薩摩訶薩（Mahāsattva，大菩薩）從座位上站起來，袒露右肩，右膝著地，合掌向佛，頂禮世尊，稟告佛說：『我現在真是獲得了極大的善利。像世尊這樣，在三界（Trailokya，欲界、色界、無色界）中沒有執著，是最尊貴、最殊勝的，能利益一切眾生。佛觀察一切世間法，不動如須彌山（Sumeru），無所執著如虛空，不可思議，不可言說，非可見，非不可見。』

這時，世尊說完這部經后，妙吉祥菩薩摩訶薩，以及各位比丘（Bhikṣu，出家受具足戒的男性佛教徒）和各位菩薩摩訶薩，一切天（Deva，天神）、人、阿蘇啰（Asura，阿修羅）、巘（Gandharva，乾闥婆）

【English Translation】 English version: Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas) are skilled in understanding the power of vows and putting them into practice, possess great Upāya (skillful means), purely uphold the precepts, and thereby attain the supreme Samādhi (meditative absorption).

'Furthermore, Mañjuśrī Bodhisattva! The Buddha's body is Asaṃskṛta (unconditioned) and devoid of all characteristics, therefore all Śrāvakas, Pratyekabuddhas, and Bodhisattvas are unable to see it. The manifested form body of the Tathāgata (Thus Come One) has two meanings: first, to repay the vows made in the past to liberate beings, and second, because the conditions are now ripe for the sentient beings to be liberated, therefore the Tathāgata manifests a form body. The manifested body is pure and subtle, enabling sentient beings to draw near, make offerings, and thereby obtain great benefits.'

'Furthermore, Mañjuśrī Bodhisattva! Because the Buddha's body is supreme, the Lakṣaṇas (marks and signs of a Buddha) are also supreme; because the Lakṣaṇas are supreme, the light is also supreme; because the light is supreme, the Brahmasvara (voice of Brahma) is also supreme; because the Brahmasvara is supreme, the Dharma teaching is also supreme; because the Dharma teaching is supreme, the Buddha's conduct is also supreme. Therefore, the form body manifested by the Tathāgata enables those sentient beings to obtain great benefits.'

'Furthermore, Mañjuśrī Bodhisattva! The Tathāgata's body fully encompasses all characteristics; according to the different capacities, desires, and natures of sentient beings, the manifested form bodies are each different, enabling sentient beings to draw near, delight in hearing the wonderful Dharma, and all attain liberation, even while walking or standing, they can constantly see the Buddha.'

The Buddha told Mañjuśrī Bodhisattva: 'The Tathāgata, possessing the qualities of Arhat (worthy of offerings) and Sammasaṃbuddha (perfectly enlightened), appears in the world, with compassion for sentient beings, for the benefit and happiness of countless humans, devas (gods), and other sentient beings.'

At that time, Mañjuśrī Bodhisattva Mahāsattva (great being) rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and, bowing to the World-Honored One, said to the Buddha: 'Now I have truly obtained great benefit. Such is the World-Honored One, without attachment in the Trailokya (three realms), most venerable and supreme, benefiting all sentient beings. The Buddha observes all worldly phenomena, unmoving like Mount Sumeru, without attachment like empty space, inconceivable, inexpressible, neither seen nor unseen.'

At that time, after the World-Honored One had spoken this sutra, Mañjuśrī Bodhisattva Mahāsattva, and all the Bhikṣus (monks) and Bodhisattva Mahāsattvas, all the Devas (gods), humans, Asuras (demigods), and Gandharvas (celestial musicians)

達哩嚩等，聞佛所說皆大歡喜，信受奉行。

佛說妙吉祥菩薩所問大乘法螺經

【現代漢語翻譯】現代漢語譯本：達哩嚩等（Dhariva），聽聞佛陀所說，都非常歡喜，信受奉行。

《佛說妙吉祥菩薩所問大乘法螺經》

【English Translation】 English version: Dhariva and others, hearing what the Buddha said, were all greatly pleased, and faithfully accepted and practiced it.

The Sutra of the Great Vehicle Conch Shell Asked by Manjushri Bodhisattva as Spoken by the Buddha