T16n0662_大乘百福莊嚴相經

大正藏第 16 冊 No. 0662 大乘百福莊嚴相經

No. 662 [No. 661]

大乘百福莊嚴相經

大唐天竺三藏地婆訶羅再譯

如是我聞：

一時婆伽婆在舍衛大城普妙宮殿，為欲化導無量眾生，坐寶莊嚴師子之座，與大比丘等千二百五十人俱，菩薩摩訶薩無央數眾，皆共恭敬周匝圍繞，瞻仰世尊身心不動。時彼眾中有大菩薩，名文殊師利，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！我聞如來有大福聚，大福聚者其量云何？惟愿世尊為我解說，利益無量百千眾生，令其意樂鹹得滿足。」

爾時世尊告文殊師利言：「善男子！汝已超過一切聲聞及辟支佛，能以智慧大悲之心，為諸眾生請問如來如是之義，諦聽諦聽，善思念之，吾當為汝分別解說。

「文殊師利！如一閻浮提所有眾生十善福聚，如是福聚挍計籌量數滿百倍，成一轉輪聖王王四天下自在福聚，七寶成就、千子具足。何謂七寶？一者金輪寶、二者白象寶、三者紺馬寶、四者神珠寶、五者玉女寶、六者主藏寶、七者主兵寶。彼之千子，各各威猛端正勇健能破怨敵。文殊師利！如是名為轉輪聖王所有福聚。

「文殊師利！如是轉輪聖王，及四天下一切眾

【現代漢語翻譯】現代漢語譯本《大乘百福莊嚴相經》

唐朝天竺三藏地婆訶羅再次翻譯

我是這樣聽說的：

一時，婆伽婆（Bhagavan，世尊）在舍衛大城（Śrāvastī）的普妙宮殿，爲了化導無量眾生，坐在寶莊嚴的獅子座上，與一千二百五十位大比丘等一同，還有無央數（數不清）的菩薩摩訶薩，都恭敬地圍繞著他，瞻仰世尊，身心不動。當時，他們之中有一位大菩薩，名叫文殊師利（Mañjuśrī），承蒙佛的威神之力，從座位上站起來，袒露右肩，右膝著地，合掌向佛說道：『世尊！我聽說如來有大福聚，這大福聚的量有多少呢？希望世尊為我解說，利益無量百千眾生，使他們的心意都能得到滿足。』

這時，世尊告訴文殊師利說：『善男子！你已經超過了一切聲聞（Śrāvaka）和辟支佛（Pratyekabuddha），能夠以智慧和大悲之心，為眾生請問如來這樣的意義，仔細聽，仔細聽，好好思考，我將為你分別解說。』

『文殊師利！如一個閻浮提（Jambudvīpa，南贍部洲）所有眾生的十善福聚，這樣的福聚計算衡量，數滿一百倍，成就一個轉輪聖王（cakravartin）統治四天下的自在福聚，七寶成就，千子具足。什麼是七寶呢？一是金輪寶，二是白象寶，三是紺馬寶，四是神珠寶，五是玉女寶，六是主藏寶，七是主兵寶。他的千子，個個威猛端正，勇健能破怨敵。文殊師利！這叫做轉輪聖王的所有福聚。』

『文殊師利！像這樣的轉輪聖王，以及四天下一切眾

【English Translation】 English version The Sutra of the Marks of the Great Vehicle's Hundredfold Blessings

Translated again by Tripiṭaka Divākara of India during the Great Tang Dynasty

Thus have I heard:

At one time, the Bhagavan (Blessed One) was in the Pǔmiào Palace in the great city of Śrāvastī (Savatthi), seated on a jeweled lion throne in order to transform and guide limitless sentient beings. He was accompanied by twelve hundred and fifty great Bhikshus (monks), as well as countless Bodhisattva-Mahasattvas (great beings), all of whom respectfully surrounded him, gazing upon the World-Honored One with unwavering minds and bodies. At that time, among them was a great Bodhisattva named Mañjuśrī (Manjushri), who, empowered by the Buddha's majestic power, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'World-Honored One! I have heard that the Tathagata (Thus Come One) possesses a great accumulation of blessings. What is the measure of this great accumulation of blessings? I beseech the World-Honored One to explain it to me, so as to benefit countless hundreds of thousands of sentient beings, and to satisfy their aspirations.'

Then, the World-Honored One said to Mañjuśrī: 'Good man! You have surpassed all Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), and with wisdom and great compassion, you are able to ask the Tathagata about such a profound meaning for the sake of sentient beings. Listen attentively, listen attentively, and contemplate it well. I will explain it to you in detail.'

'Mañjuśrī! The accumulation of the ten virtuous deeds of all sentient beings in one Jambudvīpa (continent), when measured and calculated, and multiplied a hundredfold, constitutes the sovereign accumulation of blessings of a Cakravartin (Wheel-Turning King) who rules over the four continents, possessing the seven treasures and a thousand sons. What are the seven treasures? First, the golden wheel treasure; second, the white elephant treasure; third, the azure horse treasure; fourth, the divine jewel treasure; fifth, the jade maiden treasure; sixth, the treasurer treasure; and seventh, the military leader treasure. Each of his thousand sons is majestic, upright, brave, and capable of defeating enemies. Mañjuśrī! This is called the accumulation of blessings of a Cakravartin.'

'Mañjuśrī! Such a Cakravartin, and all the beings of the four continents,'

生所有福聚，如是福聚挍計籌量復滿百倍，成一忉利天王帝釋福聚。

「文殊師利！如是忉利天王，及四天下一切眾生所有福聚，如是福聚挍計籌量復滿百倍，成一欲界最第六天教受護持魔王福聚。

「文殊師利！如是第六自在天魔，及四天下一切眾生所有福聚，如是福聚挍計籌量滿百千倍，成一慈心照察小千世界初禪梵王所有福聚。

「文殊師利！如是慈心照察小千世界初禪梵王，及彼世界一切眾生所有福聚，如是福聚挍計籌量復百千倍，成一中千世界二禪梵王所有福聚。

「文殊師利！如是中千世界二禪梵王，及彼世界一切眾生所有福聚，如是福聚挍計籌量復百千倍，成一大千世界慈心照察第四禪內摩醯首羅所有福聚。

「文殊師利！是大千主摩醯首羅，非少善根之所成就。何以故？摩醯首羅有大智慧、大威神故，如器世間災火焚已將更成立，于第四禪天降大雨，經五中劫不斷不絕，其水遍彼大千界上至梵世，無缺無減如是雨渧，彼大千主摩醯首羅悉能得知。

「文殊師利！如是摩醯首羅所有福聚，如是福聚名為梵福。

「文殊師利！如是三千大千世界主摩醯首羅，及彼世界一切眾生所有福聚，如是福聚挍計籌量，無量無邊億百千倍，成一獨出大辟支佛所有福聚。

【現代漢語翻譯】現代漢語譯本：能產生所有福德聚集的福聚，如果將這樣的福聚計算衡量，再乘以一百倍，才能成就一個忉利天王帝釋（Śakra，三十三天之主）的福聚。

『文殊師利（Mañjuśrī），像這樣的忉利天王，以及四大部洲一切眾生所有的福聚，如果將這樣的福聚計算衡量，再乘以一百倍，才能成就一個欲界第六天教唆受持魔王（Parinirmita-vaśavartin，他化自在天）的福聚。

『文殊師利（Mañjuśrī），像這樣的第六自在天魔，以及四大部洲一切眾生所有的福聚，如果將這樣的福聚計算衡量，再乘以一百千倍，才能成就一個以慈心照察小千世界初禪梵王（Brahmā，色界初禪天之主）所有的福聚。

『文殊師利（Mañjuśrī），像這樣以慈心照察小千世界初禪梵王，以及那個世界一切眾生所有的福聚，如果將這樣的福聚計算衡量，再乘以一百千倍，才能成就一個中千世界二禪梵王（Brahmā，色界二禪天之主）所有的福聚。

『文殊師利（Mañjuśrī），像這樣的中千世界二禪梵王，以及那個世界一切眾生所有的福聚，如果將這樣的福聚計算衡量，再乘以一百千倍，才能成就一個大千世界以慈心照察第四禪內的摩醯首羅（Maheśvara，大自在天）所有的福聚。

『文殊師利（Mañjuśrī），這位大千世界之主摩醯首羅（Maheśvara），不是憑藉少量善根就能成就的。為什麼呢？因為摩醯首羅（Maheśvara）有大智慧、大威神力。比如器世間被災火焚燒之後將要重新成立時，在第四禪天降下大雨，經過五個中劫不斷絕，這雨水遍佈整個大千世界，上至梵天，沒有缺失也沒有減少。像這樣的雨滴，這位大千世界之主摩醯首羅（Maheśvara）都能知道。

『文殊師利（Mañjuśrī），像這樣的摩醯首羅（Maheśvara）所有的福聚，這樣的福聚被稱為梵福。

『文殊師利（Mañjuśrī），像這樣的三千大千世界之主摩醯首羅（Maheśvara），以及那個世界一切眾生所有的福聚，如果將這樣的福聚計算衡量，經過無量無邊億百千倍，才能成就一個獨出的大辟支佛（Pratyekabuddha，緣覺）所有的福聚。

【English Translation】 English version: The accumulation of merit that generates all blessings, if such an accumulation of merit is calculated and measured, and then multiplied by a hundredfold, it will constitute the accumulation of merit of one Śakra (Lord of the Thirty-three Heavens, ruler of Trāyastriṃśa Heaven).

'Mañjuśrī, such an accumulation of merit of Śakra, and all the beings of the four continents, if such an accumulation of merit is calculated and measured, and then multiplied by a hundredfold, it will constitute the accumulation of merit of one Parinirmita-vaśavartin (the sixth heaven of the desire realm, the Heaven of Free Enjoyment of Others' Creations).

'Mañjuśrī, such an accumulation of merit of the demon of the sixth heaven of free enjoyment, and all the beings of the four continents, if such an accumulation of merit is calculated and measured, and then multiplied by a hundred thousandfold, it will constitute the accumulation of merit of one Brahmā (Lord of the First Dhyāna Heaven in the Realm of Form) who illuminates the small chiliocosm with loving-kindness.

'Mañjuśrī, such an accumulation of merit of the Brahmā who illuminates the small chiliocosm with loving-kindness, and all the beings of that world, if such an accumulation of merit is calculated and measured, and then multiplied by a hundred thousandfold, it will constitute the accumulation of merit of one Brahmā (Lord of the Second Dhyāna Heaven in the Realm of Form) of the intermediate chiliocosm.

'Mañjuśrī, such an accumulation of merit of the Brahmā of the intermediate chiliocosm, and all the beings of that world, if such an accumulation of merit is calculated and measured, and then multiplied by a hundred thousandfold, it will constitute the accumulation of merit of one Maheśvara (Great自在天) within the fourth Dhyāna who illuminates the great chiliocosm with loving-kindness.

'Mañjuśrī, this Maheśvara, the lord of the great chiliocosm, is not achieved by a small amount of good roots. Why? Because Maheśvara has great wisdom and great divine power. For example, when the world of vessels is burned by the fire of calamity and is about to be re-established, great rain falls in the fourth Dhyāna heaven, continuously for five intermediate kalpas, and the water covers the entire great chiliocosm, up to the Brahma world, without any deficiency or reduction. Such raindrops, this Maheśvara, the lord of the great chiliocosm, can know them all.

'Mañjuśrī, such an accumulation of merit of Maheśvara, such an accumulation of merit is called Brahma merit.

'Mañjuśrī, such an accumulation of merit of Maheśvara, the lord of the three thousand great chiliocosms, and all the beings of that world, if such an accumulation of merit is calculated and measured, after immeasurable, boundless, billions of hundreds of thousands of times, it will constitute the accumulation of merit of one Pratyekabuddha (Solitary Buddha) who appears alone.

「文殊師利！且置如是一大千界。假使十方諸佛世界，一切眾生及辟支佛所有福聚，如是福聚挍計籌量，至於無量億百千倍，成一最後生身菩薩福聚。

「文殊師利！如是最後生身菩薩福聚，及彼十方盡虛空際所有世界一切眾生，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，彼諸眾生所有福聚，如是福聚挍計籌量，至於無量億百千倍，成彼如來身一毛孔所有福聚。文殊師利！如是如來身諸毛孔，其數乃有九萬九千，如是毛孔一一皆具如上所說無量福聚。

「文殊師利！如是如來一切毛孔所有福聚，如是福聚挍計籌量，復至無量億百千倍，成如來身隨好之中一好福聚。

「文殊師利！如是如來身諸隨好，略說其數有八十種。何謂八十？一者首分圓滿、二者髮際嚴好、三者髮色青紺、四者髮香芬馥、五者發甚柔軟、六者發不紛亂、七者發不稀穊、八者發常增長、九者發本波委、十者發端螺旋、十一者髮狀花輪、十二者發如德字、十三者面部平正、十四者毫分充足、十五者眉色青紺、十六者眉不雜亂、十七者兩目美好、十八者兩目修廣、十九者兩目清凈、二十者兩目明朗、二十一者目色紺艷如青蓮花、二十二者耳甚長好、二十三者耳無缺減、二十四者耳

【現代漢語翻譯】現代漢語譯本『文殊師利（Manjushri，智慧的象徵）！暫且放下這一大千世界。假設十方諸佛世界，一切眾生以及辟支佛（Pratyekabuddha，緣覺）所有的福德聚集在一起，將這樣的福德聚集加以計算衡量，直至無量億百千倍，才能成就一個最後生身菩薩（Bodhisattva in their last life before Buddhahood）的福德聚集。

『文殊師利！像這樣最後生身菩薩的福德聚集，以及十方遍佈虛空的所有世界的一切眾生，無論是卵生、胎生、濕生、化生，無論是有色、無色，無論是有想、無想、非有想非無想，這些眾生所有的福德聚集在一起，將這樣的福德聚集加以計算衡量，直至無量億百千倍，才能成就如來（Tathagata，佛的稱號）身上一個毛孔所有的福德聚集。文殊師利！像這樣如來身上的毛孔，數量乃有九萬九千個，像這樣的毛孔每一個都具備如上所說的無量福德聚集。

『文殊師利！像這樣如來一切毛孔所有的福德聚集，將這樣的福德聚集加以計算衡量，再至無量億百千倍，才能成就如來身上隨形好（minor marks of physical perfection）中的一好（one minor mark）的福德聚集。

『文殊師利！像這樣如來身上的諸隨形好，簡略地說有八十種。什麼是八十種呢？一是首分圓滿，二是髮際嚴好，三是髮色青紺，四是髮香芬馥，五是發甚柔軟，六是發不紛亂，七是發不稀疏，八是發常增長，九是發本波委，十是發端螺旋，十一是髮狀花輪，十二是發如德字，十三是面部平正，十四是毫毛充足，十五是眉色青紺，十六是眉不雜亂，十七是兩目美好，十八是兩目修長寬廣，十九是兩目清凈，二十是兩目明朗，二十一是目色紺艷如青蓮花，二十二是耳甚長好，二十三是耳無缺減，二十四是耳...

【English Translation】 English version 『Manjushri (symbol of wisdom)! Let us set aside this one great thousandfold world for now. Suppose the accumulated merit of all beings and Pratyekabuddhas (Solitary Buddhas) in the Buddha-fields of the ten directions were gathered together. If this accumulation of merit were calculated and measured, and multiplied by countless billions of times, it would amount to the accumulated merit of a Bodhisattva (Enlightenment-being) in their last life before Buddhahood.

『Manjushri! Such an accumulation of merit of a Bodhisattva in their last life, together with all the beings in all the worlds throughout the expanse of space in the ten directions—whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with thought, without thought, or neither with thought nor without thought—the accumulated merit of all these beings, if this accumulation of merit were calculated and measured, and multiplied by countless billions of times, it would amount to the accumulated merit of one pore of the skin on the body of a Tathagata (Thus-gone-one, an epithet of the Buddha). Manjushri! The number of such pores on the body of a Tathagata is ninety-nine thousand. Each of these pores possesses the immeasurable accumulation of merit described above.

『Manjushri! Such an accumulation of merit of all the pores of the skin on the body of a Tathagata, if this accumulation of merit were calculated and measured, and multiplied again by countless billions of times, it would amount to the accumulated merit of one minor mark of physical perfection (Anuvyanjana) on the body of a Tathagata.

『Manjushri! The minor marks of physical perfection on the body of a Tathagata are, briefly speaking, eighty in number. What are the eighty? First, a perfectly rounded head; second, well-arranged hair at the hairline; third, hair the color of dark blue; fourth, fragrant hair; fifth, very soft hair; sixth, hair that is not disheveled; seventh, hair that is not sparse; eighth, hair that constantly grows; ninth, hair with whorls at the roots; tenth, hair with spiraling ends; eleventh, hair shaped like flower wheels; twelfth, hair shaped like the character for virtue; thirteenth, a face that is level and even; fourteenth, complete fine hairs; fifteenth, eyebrows the color of dark blue; sixteenth, eyebrows that are not disordered; seventeenth, beautiful eyes; eighteenth, long and wide eyes; nineteenth, pure eyes; twentieth, bright eyes; twenty-first, eyes the color of dark blue, as radiant as blue lotus flowers; twenty-second, very long and beautiful ears; twenty-third, ears without any defects; twenty-fourth, ears...

無過惡、二十五者鼻修高直、二十六者兩頰滿足、二十七者頰無缺減、二十八者頰無過惡、二十九者牙甚圓正、三十者其牙均等、三十一者唇色赤好如頻婆果、三十二者舌赤柔軟、三十三者聲如雷震、三十四者其音朗徹、三十五者身普滿足、三十六者身肉豐好、三十七者身肉平正、三十八者身肉柔軟、三十九者身漸𦟛直、四十者身份相稱、四十一者身極圓好、四十二者身無缺減、四十三者其身柔軟、四十四者其身清潔、四十五者其身輕妙、四十六者身不動搖、四十七者身極端嚴、四十八者身無疵穢、四十九者身光破闇、五十者其腹美好、五十一者其腹圓滿、五十二者其腹不現、五十三者其臍深密、五十四者其臍不曲、五十五者臍稱其位、五十六者腋下平滿、五十七者臂肘纖長、五十八者手指圓滿、五十九者手指纖美、六十者手文深好、六十一者手文徑徹、六十二者手文不亂、六十三者手文潤澤、六十四者文無粗細、六十五者文端纖銳、六十六者膝輪圓廣、六十七者足跟𦟛滿、六十八者足善按地、六十九者行順於右、七十者行如象王、七十一者行如牛王、七十二者行如鵝王、七十三者行步威猛如師子王、七十四者手足甲端微悉高起、七十五者手足等甲如赤銅色、七十六者手足等甲並皆潤澤、七十七者筋脈不現、七十八者

【現代漢語翻譯】現代漢語譯本：沒有過失和邪惡，第二十五種是鼻子高挺筆直，第二十六種是兩頰豐滿，第二十七種是面頰沒有缺陷減少，第二十八種是面頰沒有過失和邪惡，第二十九種是牙齒非常圓潤端正，第三十種是牙齒均勻整齊，第三十一種是嘴唇顏色紅潤美好如頻婆果（一種紅色水果），第三十二種是舌頭紅潤柔軟，第三十三種是聲音如雷霆震動，第三十四種是聲音洪亮清晰，第三十五種是身體普遍圓滿，第三十六種是身體肌肉豐滿美好，第三十七種是身體肌肉平整端正，第三十八種是身體肌肉柔軟，第三十九種是身體逐漸挺直，第四十種是身體各部分比例勻稱，第四十一種是身體極其圓潤美好，第四十二種是身體沒有缺陷減少，第四十三種是身體柔軟，第四十四種是身體清潔，第四十五種是身體輕盈美妙，第四十六種是身體不動搖，第四十七種是身體極端莊嚴，第四十八種是身體沒有瑕疵污穢，第四十九種是身體光芒破除黑暗，第五十種是腹部美好，第五十一種是腹部圓滿，第五十二種是腹部不顯露，第五十三種是肚臍深陷緊密，第五十四種是肚臍不彎曲，第五十五種是肚臍位置端正，第五十六種是腋下平坦豐滿，第五十七種是手臂肘部纖細修長，第五十八種是手指圓潤飽滿，第五十九種是手指纖細優美，第六十種是手紋深刻美好，第六十一種是手紋筆直通透，第六十二種是手紋不雜亂，第六十三種是手紋潤澤光亮，第六十四種是手紋沒有粗細之分，第六十五種是手紋末端纖細銳利，第六十六種是膝蓋圓潤寬廣，第六十七種是腳後跟豐滿，第六十八種是腳能很好地按在地面上，第六十九種是行走時順著右方，第七十種是行走如象王般穩重，第七十一種是行走如牛王般安詳，第七十二種是行走如鵝王般優雅，第七十三種是行走步伐威猛如獅子王，第七十四種是手足指甲末端微微高起，第七十五種是手足指甲顏色如赤銅色，第七十六種是手足指甲都潤澤光亮，第七十七種是筋脈不顯露，第七十八種是...

【English Translation】 English version: Without faults or evils, the twenty-fifth is having a nose that is high and straight, the twenty-sixth is having full cheeks, the twenty-seventh is having cheeks without defects or diminishment, the twenty-eighth is having cheeks without faults or evils, the twenty-ninth is having teeth that are very round and upright, the thirtieth is having teeth that are even and aligned, the thirty-first is having lips that are red and beautiful like the Bimba fruit (a type of red fruit), the thirty-second is having a tongue that is red and soft, the thirty-third is having a voice like thunder, the thirty-fourth is having a voice that is clear and resonant, the thirty-fifth is having a body that is universally complete, the thirty-sixth is having a body with flesh that is abundant and beautiful, the thirty-seventh is having a body with flesh that is level and upright, the thirty-eighth is having a body with flesh that is soft, the thirty-ninth is having a body that gradually straightens, the fortieth is having a body with proportions that are balanced, the forty-first is having a body that is extremely round and beautiful, the forty-second is having a body without defects or diminishment, the forty-third is having a body that is soft, the forty-fourth is having a body that is clean, the forty-fifth is having a body that is light and wondrous, the forty-sixth is having a body that does not shake, the forty-seventh is having a body that is extremely dignified, the forty-eighth is having a body without blemishes or impurities, the forty-ninth is having a body with light that dispels darkness, the fiftieth is having a beautiful abdomen, the fifty-first is having a full abdomen, the fifty-second is having an abdomen that is not visible, the fifty-third is having a navel that is deep and tight, the fifty-fourth is having a navel that is not crooked, the fifty-fifth is having a navel that is properly positioned, the fifty-sixth is having armpits that are flat and full, the fifty-seventh is having arms and elbows that are slender and long, the fifty-eighth is having fingers that are round and full, the fifty-ninth is having fingers that are slender and beautiful, the sixtieth is having hand lines that are deep and beautiful, the sixty-first is having hand lines that are straight and penetrating, the sixty-second is having hand lines that are not disordered, the sixty-third is having hand lines that are lustrous and bright, the sixty-fourth is having hand lines without thickness or thinness, the sixty-fifth is having hand lines with ends that are slender and sharp, the sixty-sixth is having kneecaps that are round and broad, the sixty-seventh is having heels that are full, the sixty-eighth is having feet that can press well on the ground, the sixty-ninth is walking in accordance with the right, the seventieth is walking like an elephant king, the seventy-first is walking like a bull king, the seventy-second is walking like a goose king, the seventy-third is walking with a majestic gait like a lion king, the seventy-fourth is having the tips of the fingernails and toenails slightly raised, the seventy-fifth is having fingernails and toenails that are the color of red copper, the seventy-sixth is having fingernails and toenails that are all lustrous and bright, the seventy-seventh is having veins that are not visible, the seventy-eighth is...

支節密緻、七十九者諸根無染、八十者見者歡喜。文殊師利！如向所說，此八十種是名如來隨好福聚。

「文殊師利！如是如來八十隨好所有福聚，如是福聚挍計籌量，復滿無量億百千倍，成如來身手足等中隨相之文一文福聚。文殊師利！如是如來手足等中隨相之文有八十種。何謂八十？一者梵王像、二者天帝像、三者提頭賴吒像、四者毗樓勒叉像、五者毗樓博叉像、六者毗沙門像、七者功德天女像、八者日天子像、九者月天子像、十者水天像、十一者火天像、十二者風天像、十三者雲天像、十四者大仙像、十五者山王像、十六者童男像、十七者童女像、十八者寶幢像、十九者傘蓋像、二十者寶冠像、二十一者花鬘像、二十二者珠瓔像、二十三者耳珰像、二十四者臂印像、二十五者寶釧像、二十六者指環像、二十七者寶映象、二十八者白拂像、二十九者德字像、三十者花瓶像、三十一者摩尼像、三十二者寶劍像、三十三者金剛杵像、三十四者弓弧像、三十五者箭矢像、三十六者戈戟像、三十七者矛槊像、三十八者鉞斧像、三十九者罥索像、四十者長鉤像、四十一者䡴刃像、四十二者金錘像、四十三者天棒像、四十四者天鼓像、四十五者天螺像、四十六者腰鼓像、四十七者花輪像、四十八者宮殿像、四十九者寶座

【現代漢語翻譯】現代漢語譯本：支節緊密細緻，第七十九種是諸根沒有染污，第八十種是見到的人都歡喜。文殊師利（Manjushri）！像剛才所說的，這八十種叫做如來隨好福聚。

『文殊師利（Manjushri）！像這樣如來的八十種隨好所具有的福聚，這樣的福聚經過計算衡量，再乘以無量億百千倍，才能成就如來身手足等處隨相之文的一個文的福聚。文殊師利（Manjushri）！像這樣如來手足等處的隨相之文有八十種。哪八十種呢？第一種是梵王像（image of Brahma），第二種是天帝像（image of Indra），第三種是提頭賴吒像（image of Dhritarashtra），第四種是毗樓勒叉像（image of Virulaksa），第五種是毗樓博叉像（image of Virupaksa），第六種是毗沙門像（image of Vaisravana），第七種是功德天女像（image of Sri-devi），第八種是日天子像（image of Surya），第九種是月天子像（image of Chandra），第十種是水天像（image of the god of water），第十一種是火天像（image of the god of fire），第十二種是風天像（image of the god of wind），第十三種是雲天像（image of the god of clouds），第十四種是大仙像（image of a great sage），第十五種是山王像（image of the king of mountains），第十六種是童男像（image of a young boy），第十七種是童女像（image of a young girl），第十八種是寶幢像（image of a jeweled banner），第十九種是傘蓋像（image of an umbrella），第二十種是寶冠像（image of a jeweled crown），第二十一種是花鬘像（image of a garland of flowers），第二十二種是珠瓔像（image of a pearl necklace），第二十三種是耳珰像（image of earrings），第二十四種是臂印像（image of armlets），第二十五種是寶釧像（image of bracelets），第二十六種是指環像（image of finger rings），第二十七種是寶映象（image of a jeweled mirror），第二十八種是白拂像（image of a white whisk），第二十九種是德字像（image of a virtuous character），第三十種是花瓶像（image of a flower vase），第三十一種是摩尼像（image of a mani jewel），第三十二種是寶劍像（image of a jeweled sword），第三十三種是金剛杵像（image of a vajra），第三十四種是弓弧像（image of a bow），第三十五種是箭矢像（image of arrows），第三十六種是戈戟像（image of a halberd），第三十七種是矛槊像（image of a spear），第三十八種是鉞斧像（image of an axe），第三十九種是罥索像（image of a lasso），第四十種是長鉤像（image of a long hook），第四十一種是䡴刃像（image of a sharp blade），第四十二種是金錘像（image of a golden hammer），第四十三種是天棒像（image of a divine club），第四十四種是天鼓像（image of a divine drum），第四十五種是天螺像（image of a divine conch），第四十六種是腰鼓像（image of a waist drum），第四十七種是花輪像（image of a flower wheel），第四十八種是宮殿像（image of a palace），第四十九種是寶座（image of a jeweled throne）。』

【English Translation】 English version: The limbs are closely knit and refined; the seventy-ninth is that the senses are without defilement; the eightieth is that those who see it rejoice. Manjushri! As just described, these eighty are called the secondary marks of excellence of the Tathagata, accumulated through merit.

『Manjushri! Such is the accumulation of merit from the eighty secondary marks of excellence of the Tathagata. Such an accumulation of merit, when calculated and measured, and then multiplied by countless billions of times, is equivalent to the accumulation of merit from a single mark among the auspicious marks on the Tathagata's body, hands, and feet. Manjushri! Such auspicious marks on the Tathagata's hands, feet, and so on, are eighty in number. What are the eighty? The first is the image of Brahma, the second is the image of Indra, the third is the image of Dhritarashtra, the fourth is the image of Virulaksa, the fifth is the image of Virupaksa, the sixth is the image of Vaisravana, the seventh is the image of Sri-devi, the eighth is the image of Surya, the ninth is the image of Chandra, the tenth is the image of the god of water, the eleventh is the image of the god of fire, the twelfth is the image of the god of wind, the thirteenth is the image of the god of clouds, the fourteenth is the image of a great sage, the fifteenth is the image of the king of mountains, the sixteenth is the image of a young boy, the seventeenth is the image of a young girl, the eighteenth is the image of a jeweled banner, the nineteenth is the image of an umbrella, the twentieth is the image of a jeweled crown, the twenty-first is the image of a garland of flowers, the twenty-second is the image of a pearl necklace, the twenty-third is the image of earrings, the twenty-fourth is the image of armlets, the twenty-fifth is the image of bracelets, the twenty-sixth is the image of finger rings, the twenty-seventh is the image of a jeweled mirror, the twenty-eighth is the image of a white whisk, the twenty-ninth is the image of a virtuous character, the thirtieth is the image of a flower vase, the thirty-first is the image of a mani jewel, the thirty-second is the image of a jeweled sword, the thirty-third is the image of a vajra, the thirty-fourth is the image of a bow, the thirty-fifth is the image of arrows, the thirty-sixth is the image of a halberd, the thirty-seventh is the image of a spear, the thirty-eighth is the image of an axe, the thirty-ninth is the image of a lasso, the fortieth is the image of a long hook, the forty-first is the image of a sharp blade, the forty-second is the image of a golden hammer, the forty-third is the image of a divine club, the forty-fourth is the image of a divine drum, the forty-fifth is the image of a divine conch, the forty-sixth is the image of a waist drum, the forty-seventh is the image of a flower wheel, the forty-eighth is the image of a palace, the forty-ninth is a jeweled throne.』

像、五十者浴池像、五十一者蓮花像、五十二者粉米像、五十三者麰麥像、五十四者藥草像、五十五者靈茅像、五十六者花樹像、五十七者果樹像、五十八者金翅鳥像、五十九者迦陵頻伽像、六十者共命鳥像、六十一者孔雀像、六十二者鳩鴿像、六十三者雁王像、六十四者青雀像、六十五者鸚鵡像、六十六者翠鳥像、六十七者輪中師子像、六十八者雪山白象像、六十九者龍王像、七十者象王像、七十一者馬王像、七十二者鹿王像、七十三者牛王像、七十四者野牛像、七十五者牸牛像、七十六者羖羊像、七十七者大鰲像、七十八者大龜像、七十九者魚王像、八十者螺王像。文殊師利！如是所說此八十種，是名如來隨相福聚。

「文殊師利！如是如來八十隨相所有福聚，如是福聚挍計籌量，復滿無量億百千倍，成如來身三十二種大人相中一相福聚。文殊師利！如是如來大人之相，其數乃有三十二種。何謂三十二種大人之相？一者頂有肉髻圓好高勝、二者發紺青色其毛右旋、三者其額廣大平正嚴好、四者眉間毫相白逾珂雪、五者目睫青致猶如牛王、六者口四十齒無有增減、七者其齒齊密無有疏缺、八者其齒白凈無有垢黑、九者口有四牙其色鮮潔、十者其頷圓滿如師子王、十一者其舌柔薄廣大紅赤、十二者于諸味中而得

【現代漢語翻譯】現代漢語譯本：像、第五十是浴池像、第五十一是蓮花像、第五十二是粉米像、第五十三是麰麥像、第五十四是藥草像、第五十五是靈茅像、第五十六是花樹像、第五十七是果樹像、第五十八是金翅鳥像、第五十九是迦陵頻伽像（妙音鳥）、第六十是共命鳥像、第六十一是孔雀像、第六十二是鳩鴿像、第六十三是雁王像、第六十四是青雀像、第六十五是鸚鵡像、第六十六是翠鳥像、第六十七是輪中師子像、第六十八是雪山白象像、第六十九是龍王像、第七十是象王像、第七十一是馬王像、第七十二是鹿王像、第七十三是牛王像、第七十四是野牛像、第七十五是牸牛像、第七十六是羖羊像、第七十七是大鰲像、第七十八是大龜像、第七十九是魚王像、第八十是螺王像。文殊師利（Manjushri）！像這樣所說的這八十種，就叫做如來隨形好所積聚的福德。文殊師利（Manjushri）！像這樣如來的八十種隨形好所具有的福德積聚，這樣的福德積聚，如果再增加無量億百千倍，才能成就如來身上三十二種大丈夫相中的一種相的福德積聚。文殊師利（Manjushri）！像這樣如來大丈夫的相，數量共有三十二種。什麼是三十二種大丈夫相呢？第一是頭頂有肉髻，圓滿美好高大殊勝；第二是頭髮紺青色，毛髮都向右旋轉；第三是額頭寬廣平正，莊嚴美好；第四是眉間有白毫相，潔白勝過珂雪；第五是眼睛的睫毛青色濃密，好像牛王一樣；第六是口中有四十顆牙齒，沒有增多也沒有減少；第七是牙齒整齊緊密，沒有稀疏缺漏；第八是牙齒潔白乾凈，沒有污垢黑色；第九是口中有四顆牙齒，顏色鮮明潔白；第十是下巴圓滿，好像獅子王一樣；第十一是舌頭柔軟輕薄，寬大紅赤；第十二是在各種味道中，都能得到最上味。

【English Translation】 English version: These are the images: the fiftieth is the image of a bathing pool, the fifty-first is the image of a lotus flower, the fifty-second is the image of powdered rice, the fifty-third is the image of barley, the fifty-fourth is the image of medicinal herbs, the fifty-fifth is the image of sacred grass, the fifty-sixth is the image of flowering trees, the fifty-seventh is the image of fruit trees, the fifty-eighth is the image of a Garuda (golden-winged bird), the fifty-ninth is the image of a Kalavinka (bird with a beautiful voice), the sixtieth is the image of a Jivamjivaka (two-headed bird), the sixty-first is the image of a peacock, the sixty-second is the image of a pigeon, the sixty-third is the image of a wild goose king, the sixty-fourth is the image of a bluebird, the sixty-fifth is the image of a parrot, the sixty-sixth is the image of a kingfisher, the sixty-seventh is the image of a lion in a wheel, the sixty-eighth is the image of a white elephant on a snowy mountain, the sixty-ninth is the image of a dragon king, the seventieth is the image of an elephant king, the seventy-first is the image of a horse king, the seventy-second is the image of a deer king, the seventy-third is the image of a bull king, the seventy-fourth is the image of a wild ox, the seventy-fifth is the image of a cow, the seventy-sixth is the image of a ram, the seventy-seventh is the image of a large turtle, the seventy-eighth is the image of a large tortoise, the seventy-ninth is the image of a fish king, the eightieth is the image of a conch king. Manjushri! These eighty types of images described are called the 'fortunate accumulation of the Tathagata's secondary marks'. Manjushri! The accumulation of merit from these eighty secondary marks of the Tathagata, if multiplied by countless billions of times, would equal the accumulation of merit from just one of the thirty-two major marks of a great being on the Tathagata's body. Manjushri! The Tathagata has thirty-two major marks of a great being. What are these thirty-two major marks? First, the crown of the head has a fleshy protuberance, round, beautiful, high, and superior; second, the hair is the color of dark blue, and the hairs spiral to the right; third, the forehead is broad, level, upright, adorned, and beautiful; fourth, between the eyebrows is a white hair-mark, whiter than the finest snow; fifth, the eyelashes are blue and thick, like those of a bull king; sixth, the mouth has forty teeth, neither more nor less; seventh, the teeth are even and close, without gaps or spaces; eighth, the teeth are white and clean, without dirt or blackness; ninth, the mouth has four canine teeth, their color bright and pure; tenth, the chin is round and full, like that of a lion king; eleventh, the tongue is soft, thin, broad, and red; twelfth, among all flavors, one obtains the supreme flavor.

上味、十三者其語雷震得梵音聲、十四者缺骨不現其處平滿、十五者兩肩圓正無有缺減、十六者垂申兩臂手摩其膝、十七者其身上分如師子王、十八者身所有毛皆悉上靡、十九者身相圓滿如尼拘陀樹、二十者其身高妙滿足七肘、二十一者身體面板皆作金色、二十二者一一毛孔有一毛生、二十三者勢峰藏匿隱密不現、二十四者兩髀圓正其肉滿足、二十五者𨄔相嚴好如伊尼鹿王、二十六者兩足豐滿無諸缺減、二十七者兩足掌下皆悉平滿、二十八者足膚骨肉皆悉隆起、二十九者兩手兩足皆悉柔軟、三十者兩手兩足皆有網鞔、三十一者兩手兩足皆悉纖長、三十二者兩手兩足皆有輪相。文殊師利！如是所說三十二種大人之相，是名如來正相福聚。

「文殊師利！如是如來三十二種大人福聚，如是福聚校計籌量，復滿無量阿僧祇倍，不可量倍不思議倍，始成如來大法圓螺，隨類教化一切眾生音聲福聚。

「文殊師利！如是如來大法圓螺，能隨彼彼無量無邊阿僧祇等無量世界一切眾生所有意樂，如其意樂能悉遍滿，隨其類音說法教化，利益安樂如是眾生。

「文殊師利！如彼如來所有音聲，能有如是無量勢力，如來威光亦復如是，等彼音聲能有如是無量勢力。

「文殊師利！如彼如來所有威光，能有如是無

【現代漢語翻譯】現代漢語譯本上味：第十三種是他的聲音如雷鳴般洪亮，能發出梵音（Brahmā-ghoṣa，清凈的聲音）。第十四種是鎖骨處平滿，沒有凹陷。第十五種是兩肩圓潤端正，沒有缺失。第十六種是站立時，雙手下垂可觸及膝蓋。第十七種是上半身如獅子王般雄偉。第十八種是身上所有的毛都向上生長。第十九種是身形圓滿，如同尼拘陀樹（Nyagrodha，榕樹）般勻稱。第二十種是身高挺拔，足有七肘（約合現代計量單位的長度）。第二十一種是身體面板呈現金色。第二十二種是每一個毛孔都只長一根毛。第二十三種是勢峰（男性性器官）隱藏，不顯露。第二十四種是兩腿圓潤端正，肌肉豐滿。第二十五種是𨄔相（腿部）美好，如同伊尼鹿王（Eṇi，一種鹿）一般。第二十六種是雙足豐滿，沒有缺失。第二十七種是雙足掌下都平滿。第二十八種是足部的面板、骨骼和肌肉都隆起。第二十九種是雙手雙足都柔軟。第三十種是雙手雙足之間有網狀膜相連。第三十一種是雙手雙足都纖長。第三十二種是雙手雙足都有輪相（Cakra，法輪）。文殊師利（Mañjuśrī，智慧的象徵）！以上所說的三十二種大人之相，是名為如來（Tathāgata，佛的稱號）的正相福聚。『文殊師利！如來這三十二種大人福聚，這樣的福聚經過校計籌量，超過無量阿僧祇（Asaṃkhya，極大的數字單位）倍，不可量倍，不可思議倍，才成就如來大法圓螺（佛的聲音），隨順不同種類教化一切眾生的音聲福聚。『文殊師利！如來大法圓螺，能夠隨順彼彼無量無邊阿僧祇等無量世界一切眾生所有的意樂，如其意樂能夠完全滿足，隨其種類音聲說法教化，利益安樂這些眾生。『文殊師利！如彼如來所有的音聲，能夠有如此無量的勢力，如來的威光也同樣如此，等同於他的音聲，能夠有如此無量的勢力。『文殊師利！如彼如來所有的威光，能夠有如此無量的勢力。

【English Translation】 English version The thirteenth is that his voice is like thunder, producing the Brahmā-ghoṣa (pure sound). The fourteenth is that the collarbones are full, with no depressions. The fifteenth is that the shoulders are round and upright, with no deficiencies. The sixteenth is that when standing, his arms reach his knees. The seventeenth is that his upper body is majestic like a lion king. The eighteenth is that all the hairs on his body grow upwards. The nineteenth is that his body is perfectly round, like a Nyagrodha (banyan tree). The twentieth is that his height is lofty, reaching seven cubits (a unit of length). The twenty-first is that his skin is golden in color. The twenty-second is that each pore grows only one hair. The twenty-third is that the sexual organ is concealed and not visible. The twenty-fourth is that his thighs are round and upright, with full muscles. The twenty-fifth is that his legs are beautiful, like those of an Eṇi (a type of deer). The twenty-sixth is that his feet are full, with no deficiencies. The twenty-seventh is that the soles of his feet are flat. The twenty-eighth is that the skin, bones, and muscles of his feet are raised. The twenty-ninth is that his hands and feet are soft. The thirtieth is that his hands and feet are webbed. The thirty-first is that his hands and feet are slender. The thirty-second is that his hands and feet have the marks of wheels (Cakra, Dharma wheel). Mañjuśrī (symbol of wisdom)! These thirty-two marks of a great man are called the Tathāgata's (title of the Buddha) perfect accumulation of blessings. 'Mañjuśrī! These thirty-two marks of the Tathāgata are such a collection of blessings that, when measured and calculated, they exceed immeasurable Asaṃkhya (extremely large number) times, immeasurable times, and inconceivable times, only then forming the Tathāgata's great Dharma conch (Buddha's voice), which accords with different kinds to teach and transform all beings, a collection of blessings of sound.' 'Mañjuśrī! The Tathāgata's great Dharma conch can accord with the intentions of all beings in immeasurable and boundless Asaṃkhya and other immeasurable worlds, and according to their intentions, it can completely fulfill them, teaching and transforming them with sounds of their own kind, benefiting and bringing peace and happiness to these beings.' 'Mañjuśrī! Just as the Tathāgata's voice has such immeasurable power, so too does the Tathāgata's radiance, equal to his voice, having such immeasurable power.' 'Mañjuśrī! Just as the Tathāgata's radiance has such immeasurable power.'

量勢力，如來之身亦復如是，等彼威光能有如是無量勢力。

「文殊師利！如上所說，如是福聚不可思議、不可算數，非諸聲聞、辟支佛等之所能得。何以故？如是福聚從大智慧及大慈悲普遍一切最上願力所生起故，是故聲聞、辟支佛等所不能得。

「文殊師利！如來如是妙色之身，悉是一切最勝清凈施戒修等及二因緣之所成立。何等為二？一者如來最勝願力，二者如來化導善巧。何謂如來化導善巧？謂諸眾生未種善根令種善根，已種善根令彼成熟，已成熟者令得解脫。由是二種因緣力故，是故獲得妙色之身。文殊師利！如是如來妙色之身，由二因緣之所成就；如來音聲亦復如是，以二因緣而得成就。

「文殊師利！如是如來所有音聲，以二因緣之所成就；如來威光亦復如是，以二因緣而得成就。

「文殊師利！如是如來所有威光，以二因緣之所成就；如來說法亦復如是，以二因緣而得成就。

「文殊師利！如是如來所有說法，以二因緣之所成就；如來之行亦復如是，以二因緣而得成就。

「文殊師利！如來如是為欲哀愍諸眾生故出現於世，為欲利益諸眾生故出現於世，為欲安樂諸眾生故出現於世，以諸眾生若干種性愿樂差別各各不同，是故如來隨其意樂，為現種種相好之身，

【現代漢語翻譯】現代漢語譯本：衡量其力量，如來的身軀也是如此，等同於那威光，能夠具有如此無量的力量。

『文殊師利（Manjushri，菩薩名）！如上面所說，這樣的福德聚集是不可思議、不可計數的，不是那些聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自悟道的修行者）等所能得到的。為什麼呢？因為這樣的福德聚集是從大智慧以及大慈悲普遍利益一切眾生的最上願力所生起的，所以聲聞、辟支佛等不能得到。』

『文殊師利！如來這樣美妙的身軀，完全是一切最殊勝清凈的佈施、持戒、修行等等以及兩種因緣所成就的。哪兩種呢？一是如來最殊勝的願力，二是如來教化引導的善巧方便。什麼是如來教化引導的善巧方便呢？就是對於那些沒有種下善根的眾生，使他們種下善根；對於已經種下善根的眾生，使他們的善根成熟；對於已經成熟的眾生，使他們得到解脫。由於這兩種因緣的力量，所以獲得美妙的身軀。文殊師利！像這樣如來美妙的身軀，由兩種因緣所成就；如來的音聲也是如此，以兩種因緣而得以成就。』

『文殊師利！像這樣如來所有的音聲，以兩種因緣所成就；如來的威光也是如此，以兩種因緣而得以成就。』

『文殊師利！像這樣如來所有的威光，以兩種因緣所成就；如來說法也是如此，以兩種因緣而得以成就。』

『文殊師利！像這樣如來所有的說法，以兩種因緣所成就；如來的行為也是如此，以兩種因緣而得以成就。』

『文殊師利！如來這樣是爲了哀憐愍念一切眾生的緣故而出現在世間，爲了利益一切眾生的緣故而出現在世間，爲了安樂一切眾生的緣故而出現在世間，因為一切眾生的根性願望和喜好各有不同，所以如來隨著他們的心意和喜好，為他們顯現種種具有相好莊嚴的身軀，』

【English Translation】 English version: Measuring its power, the body of the Tathagata (如來, Thus Come One) is also like that, equal to that majestic light, capable of possessing such immeasurable power.

'Manjushri (文殊師利, a Bodhisattva)! As mentioned above, such a collection of blessings is inconceivable and incalculable, unattainable by those Sravakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas). Why? Because such a collection of blessings arises from great wisdom and great compassion, universally benefiting all beings with the supreme power of vows. Therefore, Sravakas and Pratyekabuddhas cannot attain it.'

'Manjushri! The wonderful body of the Tathagata is entirely established by all the most excellent and pure giving, precepts, cultivation, and so on, as well as two causes and conditions. What are the two? First, the Tathagata's most excellent power of vows; second, the Tathagata's skillful means of guidance. What are the Tathagata's skillful means of guidance? It means causing beings who have not planted good roots to plant good roots; causing those who have already planted good roots to mature them; and causing those who have matured to attain liberation. Due to the power of these two causes and conditions, the wonderful body is obtained. Manjushri! Like this, the wonderful body of the Tathagata is accomplished by two causes and conditions; the Tathagata's voice is also like that, accomplished by two causes and conditions.'

'Manjushri! Like this, all the Tathagata's voices are accomplished by two causes and conditions; the Tathagata's majestic light is also like that, accomplished by two causes and conditions.'

'Manjushri! Like this, all the Tathagata's majestic light is accomplished by two causes and conditions; the Tathagata's Dharma teaching is also like that, accomplished by two causes and conditions.'

'Manjushri! Like this, all the Tathagata's Dharma teaching is accomplished by two causes and conditions; the Tathagata's conduct is also like that, accomplished by two causes and conditions.'

'Manjushri! The Tathagata appears in the world in this way for the sake of compassionating all beings, for the sake of benefiting all beings, and for the sake of bringing peace and happiness to all beings. Because the natures, wishes, and preferences of all beings are different, the Tathagata, according to their intentions and preferences, manifests various bodies with auspicious marks and adornments,'

說法教化令彼調伏，入佛法中使得成就。」

爾時文殊師利菩薩摩訶薩聞佛所說如上福聚，利益一切諸天世人，便作是言：「世尊！我於今者得大善利，我於今者得大最勝，我於今者得無等等，我於今者得大吉祥，我思如來於世間中為諸眾生作大依止，清凈不動猶如虛空，難遇難遭我今得見。」

佛說是經已，彼諸比丘及諸菩薩摩訶薩等，歡喜合掌，信受奉行。

大乘百福莊嚴相經

【現代漢語翻譯】現代漢語譯本：『說法教化，令他們調伏，進入佛法之中，使他們得以成就。』

這時，文殊師利菩薩摩訶薩（Manjushri Bodhisattva Mahasattva）聽聞佛陀所說的如上福德聚集，利益一切諸天和世人，便這樣說道：『世尊！我今天獲得了巨大的善利，我今天獲得了巨大的最勝，我今天獲得了無與倫比的功德，我今天獲得了巨大的吉祥。我思惟如來在世間中為一切眾生作大依止，清凈不動猶如虛空，難以遇到，難以遭遇，而我今天得以見到。』

佛陀說完這部經后，那些比丘以及諸位菩薩摩訶薩等，歡喜地合掌，信受奉行。

《大乘百福莊嚴相經》

【English Translation】 English version: 'Preaching the Dharma and teaching, causing them to be tamed, entering into the Buddha Dharma, enabling them to achieve.'

At that time, Manjushri Bodhisattva Mahasattva (great being bodhisattva Manjushri) heard the Buddha speak of the above-mentioned accumulation of blessings, benefiting all devas and people in the world, and then said: 'World Honored One! Today I have obtained great benefit, today I have obtained great supreme victory, today I have obtained the incomparable, today I have obtained great auspiciousness. I contemplate that the Tathagata (another name for the Buddha) in the world acts as a great refuge for all sentient beings, pure and unmoving like the void, difficult to encounter, difficult to meet, and today I am able to see him.'

After the Buddha finished speaking this sutra, those bhikshus (monks) and all the Bodhisattva Mahasattvas (great being bodhisattvas), joyfully joined their palms, believed, accepted, and practiced it.

The Sutra on the Great Vehicle's Adornment of a Hundred Blessings