T16n0661_大乘百福相經

大正藏第 16 冊 No. 0661 大乘百福相經

No. 661 [No. 662]

大乘百福相經

大唐天竺三藏地婆訶羅譯

如是我聞：

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。爾時文殊師利菩薩于大眾中，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？惟愿為我解說其義，饒益無數百千眾生。」

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

【現代漢語翻譯】現代漢語譯本

大正藏第 16 冊 No. 0661 大乘百福相經

大乘百福相經

大唐天竺三藏地婆訶羅譯

如是我聞：

一時，佛在舍衛國（Śrāvastī）普妙宮中，坐在寶莊嚴的獅子座上，與一千二百五十位大比丘僧眾在一起，還有無數的菩薩摩訶薩，恭敬地圍繞著佛，瞻仰著佛的尊容，身心不動。這時，文殊師利菩薩（Mañjuśrī）在大眾中，憑藉佛的威神力，從座位上站起來，袒露右肩，右膝著地，合掌向佛說道：『世尊！一切眾生的根性不同，慾望和愛好也不同，如來用一種聲音隨著不同的類別進行演說，種種無量眾生都蒙受利益。像這樣所說的大法言音，都是以如來的福德成就的。什麼叫做如來的福德？所說的福德它的量有多少？希望您能為我解釋其中的意義，饒益無數百千眾生。』

這時，世尊告訴文殊師利菩薩說：『善男子！你已經超過了聲聞和辟支佛，能夠以大智慧大慈悲來請問如來這樣的意義。仔細聽，仔細聽，好好地思考，我將為你分別解說。文殊師利！假使閻浮提（Jambudvīpa）一切眾生，修行十善道所獲得的全部福德加起來，成為一個整體，像這樣積累到百千倍，成就一個轉輪聖王（cakravartin）的福德之量。文殊師利！轉輪聖王成就七寶，具足千子。什麼是七寶？一是金輪寶，二是象寶，三是馬寶，四是珠寶，五是女寶，六是主藏寶，七是主兵寶。千子都端正勇健，能夠降伏怨敵。這叫做轉輪聖王所擁有的福德。文殊師利！假使四天下一切眾生，都成就轉輪聖

【English Translation】 English version

T16 No. 0661 The Sutra of the Hundred Blessed Marks of the Great Vehicle

The Sutra of the Hundred Blessed Marks of the Great Vehicle

Translated by Divākara, a Tripiṭaka master from India of the Great Tang Dynasty

Thus have I heard:

At one time, the Buddha was in the Pu Miao Palace in Śrāvastī, seated on a lion throne adorned with treasures, together with twelve hundred and fifty great Bhikṣu monks, and countless Bodhisattva Mahāsattvas, respectfully surrounding him, gazing upon his venerable countenance with unwavering body and mind. At that time, Mañjuśrī Bodhisattva, amidst the assembly, relying on the Buddha's majestic power, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, spoke to the Buddha, saying: 'World Honored One! All sentient beings have different natures, and their desires and pleasures are not the same. The Tathāgata uses one voice to expound according to their different categories, and countless beings receive benefits. Such Dharma teachings are all accomplished by the Tathāgata's merit and virtue. What is called the Tathāgata's merit and virtue? How great is the measure of this merit and virtue? I hope you will explain its meaning to me, benefiting countless hundreds of thousands of beings.'

At that time, the World Honored One said to Mañjuśrī Bodhisattva: 'Good son! You have surpassed the Śrāvakas and Pratyekabuddhas, and are able to ask the Tathāgata about such meanings with great wisdom and great compassion. Listen carefully, listen carefully, and contemplate well, and I will explain it to you in detail. Mañjuśrī! Suppose all the sentient beings in Jambudvīpa practice the ten wholesome paths, and all the merit and virtue they obtain is combined into one, and this is accumulated a hundred thousand times, it becomes the measure of the merit and virtue of a Cakravartin (wheel-turning king). Mañjuśrī! A Cakravartin possesses seven treasures and has a thousand sons. What are the seven treasures? First, the gold wheel treasure; second, the elephant treasure; third, the horse treasure; fourth, the jewel treasure; fifth, the woman treasure; sixth, the treasurer treasure; seventh, the military leader treasure. All the thousand sons are upright, brave, and able to subdue enemies. This is called the merit and virtue possessed by a Cakravartin. Mañjuśrī! Suppose all the sentient beings in the four continents all achieve the state of a Cakravartin,'

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，于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。

「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

【現代漢語翻譯】現代漢語譯本王的福德如果積累到百千倍，才能成就一個帝釋（Indra，天神之王）的福德量。文殊師利（Manjushri，菩薩名）！假使整個四天下（Sumeru, Jambudvipa, Godaniya, Uttarakuru，佛教宇宙觀中的一個世界系統）的一切眾生，都成就了帝釋的所有福德，這樣積累百千倍，才能成就一個第六他化自在天王（Paranimmita-vasavatti，欲界頂層天王）的福德量。文殊師利！假使整個四天下的一切眾生，都成就了魔王（Mara，佛教中的惡神）的福德，這樣積累百千倍，才能成就一個小千世界（small chiliocosm，由一千個小世界組成的世界系統）之主，初禪梵王（First Dhyana Brahma，色界第一禪天的天王）的福德量。文殊師利！假使小千世界的一切眾生，都成就了初禪梵王的所有福德，這樣積累百千倍，才能成就一個中千世界（medium chiliocosm，由一千個小千世界組成的世界系統）之主，二禪梵王（Second Dhyana Brahma，色界第二禪天的天王）的福德量。文殊師利！假使中千世界的一切眾生，都成就了二禪梵王的所有福德，這樣積累百千倍，才能成就一個三千大千世界（great chiliocosm，由一千個中千世界組成的世界系統）之主，第四禪梵王摩醯首羅（Maheshvara，印度教主神濕婆的別稱，此處指色界頂層天王）的福德量。文殊師利！摩醯首羅有大福德、有大智慧、有大威神，不是靠少量善根就能成就的。為什麼呢？就像劫火燒盡后將要重新成立世界時，在第四禪天降下大雨，經過五個中劫（antarakalpa，佛教時間單位），其水積滿三千大千世界，上至梵天世界，每一滴雨水摩醯首羅都能知道。文殊師利！假使三千大千世界的一切眾生，都成就了摩醯首羅的所有福德，這樣積累百千倍，才能成就一個獨出辟支佛（Pratyekabuddha，不依師自悟的修行者）的福德量。文殊師利！暫且放下這三千世界。假使十方諸佛國土的一切眾生，都成就了辟支佛的所有福德，這樣積累乃至無量無邊億百千倍，才能成就一個最後身菩薩（Bodhisattva in his last life before Buddhahood，即將成佛的菩薩）的福德量。

『文殊師利！像這樣最後身菩薩以及十方盡虛空界的一切眾生，卵生（oviparous，卵生）、胎生（viviparous，胎生）、濕生（moisture-born，濕生）、化生（metamorphic，化生），有色（corporeal，有形色）、無色（non-corporeal，無形色），有想（percipient，有思想）、無想（non-percipient，無思想）、非有想非無想（neither percipient nor non-percipient，非有思想也非無思想），如

【English Translation】 English version The merit of a king, if accumulated a hundred thousand times, amounts to the merit of one Indra (king of the gods). Manjushri (a Bodhisattva)! Suppose all beings in the four continents (Sumeru, Jambudvipa, Godaniya, Uttarakuru, a world system in Buddhist cosmology) all attain the merit of Indra, and this is accumulated a hundred thousand times, it amounts to the merit of one Paranimmita-vasavatti (king of the highest heaven in the Desire Realm). Manjushri! Suppose all beings in the four continents all attain the merit of Mara (a demon in Buddhism), and this is accumulated a hundred thousand times, it amounts to the merit of the lord of a small chiliocosm (small chiliocosm, a world system consisting of a thousand small worlds), the First Dhyana Brahma (king of the first Dhyana heaven in the Form Realm). Manjushri! Suppose all beings in the small chiliocosm all attain the merit of the First Dhyana Brahma, and this is accumulated a hundred thousand times, it amounts to the merit of the lord of a medium chiliocosm (medium chiliocosm, a world system consisting of a thousand small chiliocosms), the Second Dhyana Brahma (king of the second Dhyana heaven in the Form Realm). Manjushri! Suppose all beings in the medium chiliocosm all attain the merit of the Second Dhyana Brahma, and this is accumulated a hundred thousand times, it amounts to the merit of the lord of a great chiliocosm (great chiliocosm, a world system consisting of a thousand medium chiliocosms), the Fourth Dhyana Brahma Maheshvara (another name for the Hindu god Shiva, here referring to the king of the highest heaven in the Form Realm). Manjushri! Maheshvara has great merit, great wisdom, and great divine power, which cannot be attained with little good roots. Why? Just as when a kalpa (aeon) is burned and about to be re-established, great rain falls in the Fourth Dhyana heaven for five antarakalpas (intermediate kalpas, a unit of time in Buddhism), and the water accumulates to fill the three thousand great chiliocosms, up to the Brahma world, Maheshvara knows every drop of rain. Manjushri! Suppose all beings in the three thousand great chiliocosms all attain the merit of Maheshvara, and this is accumulated a hundred thousand times, it amounts to the merit of one Pratyekabuddha (a solitary Buddha, one who attains enlightenment on their own without a teacher). Manjushri! Let us put aside these three thousand worlds. Suppose all beings in the Buddha lands of the ten directions all attain the merit of a Pratyekabuddha, and this is accumulated even immeasurable, boundless, billions of times, it amounts to the merit of a Bodhisattva in his last life before Buddhahood (Bodhisattva in his last life before Buddhahood, a Bodhisattva about to become a Buddha).

'Manjushri! Like this Bodhisattva in his last life and all beings in the ten directions throughout the empty realm, born from eggs (oviparous), born from wombs (viviparous), born from moisture (moisture-born), born by transformation (metamorphic), with form (corporeal), without form (non-corporeal), with perception (percipient), without perception (non-percipient), neither with perception nor without perception (neither percipient nor non-percipient), like'

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；八者身回如象王；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；二十一者識清凈；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；二十九者唇色如頻婆果；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

【現代漢語翻譯】現代漢語譯本：如果這些眾生都能成就最後身菩薩所具有的福德，這樣積累的數量乃至達到無量無邊億百千倍，才能成就如來身上一根毛孔中所含的福德之量。文殊師利（Manjushri，菩薩名）！你應該知道如來身上的所有毛孔，其數量正好有九千九億，每一個毛孔都具備如上所說的無量福德。文殊師利（Manjushri，菩薩名）！諸佛如來每一個毛孔所具有的福德，乃至積累的數量達到無量無邊億百千倍，用這些福德才能成就如來身上一個隨形好。文殊師利（Manjushri，菩薩名）！像這樣佛身所具有的隨形好，簡略地說有八十種：一是肉髻高顯，沒有人能見到頂端；二是鼻子高挺修直，鼻孔不外露；三是眉毛像初生的月亮，又是紺青色；四是耳輪和耳垂完整；五是身體堅固如那羅延（Narayana，印度教神祇）；六是骨節相連如鉤鎖；七是行走時離地四寸，印文成就；八是身體迴轉如象王；九是手指甲像赤銅一樣薄而有光澤；十是膝蓋骨圓潤美好；十一是身體常常鮮潔；十二是面板柔軟；十三是身體端正筆直；十四是手指纖細修長；十五是指紋莊嚴美麗；十六是筋脈潛藏隱沒；十七是身色潤澤美好；十八是腳踝不外露；十九是身體不委靡傾斜；二十是身相圓滿；二十一是意識清凈；二十二是威儀完備充足；二十三是住處安穩，沒有人能夠動搖；二十四是威勢震懾一切；二十五是眾生樂於見到；二十六是面部不狹窄細長；二十七是容貌顏色不改變；二十八是面相美好寬廣；二十九是嘴唇顏色像頻婆果；三十是聲音深沉悠遠；三十一是肚臍深陷圓潤美好；三十二是肚臍紋路向右旋轉；三十三是手足圓滿；三十四是手足能隨心所想而動作；三十五是手足紋路光明透徹；三十六是手足紋路沒有斷裂；三十七是手足的光芒有五種顏色；三十八是眾生見到都心生歡喜。

【English Translation】 English version: If these beings can all achieve the merits possessed by a Bodhisattva in their last life, accumulating such merits to an immeasurable, boundless, billion-fold extent, it would amount to the merit contained within a single pore of a Tathagata's (如來，another name for Buddha) body. Manjushri (文殊師利, a Bodhisattva)! You should know that the number of pores on a Tathagata's (如來，another name for Buddha) body is exactly nine billion nine hundred million, and each pore possesses immeasurable merits as described above. Manjushri (文殊師利, a Bodhisattva)! The merits possessed by each pore of all Buddhas and Tathagatas (如來，another name for Buddha), even if accumulated to an immeasurable, boundless, billion-fold extent, are required to form one minor mark of excellence on a Tathagata's (如來，another name for Buddha) body. Manjushri (文殊師利, a Bodhisattva)! The minor marks of excellence possessed by such a Buddha's body, briefly stated, are eighty in number: First, the protuberance of flesh on the crown of the head is high and prominent, and no one can see its top; second, the nose is high and straight, and the nostrils are not visible; third, the eyebrows are like a crescent moon and are dark blue in color; fourth, the earlobes are fully formed; fifth, the body is as firm as Narayana (那羅延, a Hindu deity); sixth, the joints are connected like interlocking hooks; seventh, when walking, the feet are four inches above the ground, and the imprint is perfectly formed; eighth, the body turns like an elephant king; ninth, the nails are like red copper, thin and lustrous; tenth, the kneecaps are round and beautiful; eleventh, the body is always fresh and clean; twelfth, the skin is soft; thirteenth, the body is upright and straight; fourteenth, the fingers are slender and long; fifteenth, the finger lines are solemn and beautiful; sixteenth, the veins are hidden and concealed; seventeenth, the body color is moist and beautiful; eighteenth, the ankles are not exposed; nineteenth, the body is not drooping or inclined; twentieth, the body form is complete; twenty-first, the consciousness is pure; twenty-second, the deportment is complete and sufficient; twenty-third, the dwelling place is secure and cannot be shaken; twenty-fourth, the majesty shakes everything; twenty-fifth, beings are happy to see; twenty-sixth, the face is not narrow and long; twenty-seventh, the appearance and color do not change; twenty-eighth, the facial features are beautiful and broad; twenty-ninth, the lip color is like the bimba fruit; thirtieth, the voice is deep and far-reaching; thirty-first, the navel is deep, round, and beautiful; thirty-second, the navel swirls to the right; thirty-third, the hands and feet are complete; thirty-fourth, the hands and feet can act according to the mind's intentions; thirty-fifth, the lines on the hands and feet are bright and clear; thirty-sixth, the lines on the hands and feet are not broken; thirty-seventh, the light of the hands and feet has five colors; thirty-eighth, all beings who see it are filled with joy.

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；五十二者諸根清凈；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；七十八者發不亂；七十九者發右旋；八十者發青紺。

「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；四者毗樓勒叉像；五者毗樓博叉像；六者毗沙門像；

【現代漢語翻譯】現代漢語譯本：『悅；第三十九種是面容像滿月一樣；第四十種是能先了解對方的心意並與之交談；第四十一種是毛孔散發出無上的香氣；第四十二種是足底平滿；第四十三種是威儀容貌像獅子王一樣；第四十四種是前進和停止像象王一樣；第四十五種是行走的姿態像鵝王一樣；第四十六種是頭部的形狀像摩陀那一樣；第四十七種是身體極其端正；第四十八種是具備一切美好的聲音；第四十九種是牙齒鋒利潔白；第五十種是舌頭的顏色像赤銅一樣；第五十一種是舌頭薄而長；第五十二種是諸根清凈；第五十三種是身體的顏色光亮潔凈；第五十四種是手和腳潤澤；第五十五種是手和腳具有功德之相；第五十六種是面部的各種特徵都具備；第五十七種是手掌和腳掌像紅蓮花一樣；第五十八種是腹部不顯露；第五十九種是肚臍不突出；第六十種是腰部纖細勻稱；第六十一種是身上的毛向上生長；第六十二種是身體穩重；第六十三種是胸前有室利婆瑳（Srivatsa，吉祥結）的像；第六十四種是身相高大；第六十五種是手和腳柔軟；第六十六種是周圍的光環有一尋（古代長度單位）長；第六十七種是常有光芒照耀身體；第六十八種是平等看待眾生；第六十九種是不輕視眾生；第七十種是迴應眾生的聲音不增不減；第七十一種是說法時不執著；第七十二種是用一種聲音普遍地以眾生的語言說法；第七十三種是說法有因緣；第七十四種是一切眾生無法完全看清；第七十五種是行為順著右方；第七十六種是沒有嗔恨的樣子；第七十七種是頭髮長而美好；第七十八種是頭髮不散亂；第七十九種是頭髮向右旋轉；第八十種是頭髮呈青黑色。

『文殊師利（Manjusri，智慧的象徵）！如上面所說的，稱為如來的隨好。積累的福德數量滿足無量無邊億百千倍，才能成就如來身上隨相的一個文福德的量。這樣的隨相又有八十種：第一種是梵王（Brahma，創造之神）的形象；第二種是帝釋（Indra，眾神之王）的形象；第三種是提頭賴吒（Dhritarashtra，持國天）的形象；第四種是毗樓勒叉（Virudhaka，增長天）的形象；第五種是毗樓博叉（Virupaksha，廣目天）的形象；第六種是毗沙門（Vaishravana，多聞天）的形象；』

【English Translation】 English version: 『Pleasing; the thirty-ninth is a face like the full moon; the fortieth is to understand the other person's mind and speak to them accordingly; the forty-first is that the pores emit unsurpassed fragrance; the forty-second is that the soles of the feet are flat; the forty-third is that the majestic appearance is like a lion king; the forty-fourth is that the advance and retreat are like an elephant king; the forty-fifth is that the gait is like a goose king; the forty-sixth is that the shape of the head is like a Madana; the forty-seventh is that the body is extremely upright; the forty-eighth is that all beautiful sounds are complete; the forty-ninth is that the teeth are sharp and white; the fiftieth is that the color of the tongue is like red copper; the fifty-first is that the tongue is thin and long; the fifty-second is that the faculties are pure; the fifty-third is that the color of the body is bright and clean; the fifty-fourth is that the hands and feet are moist; the fifty-fifth is that the hands and feet have virtuous marks; the fifty-sixth is that the features of the face are complete; the fifty-seventh is that the palms of the hands and feet are like red lotuses; the fifty-eighth is that the abdomen is not visible; the fifty-ninth is that the navel does not protrude; the sixtieth is that the waist is slender and well-proportioned; the sixty-first is that the body hair grows upwards; the sixty-second is that the body is dignified; the sixty-third is that there is an image of Srivatsa (auspicious knot) on the chest; the sixty-fourth is that the body is large and tall; the sixty-fifth is that the hands and feet are soft; the sixty-sixth is that the surrounding halo is one fathom (ancient unit of length); the sixty-seventh is that constant light shines on the body; the sixty-eighth is that all beings are regarded equally; the sixty-ninth is that beings are not despised; the seventieth is that the response to the voices of beings is neither increased nor decreased; the seventy-first is that there is no attachment when teaching the Dharma; the seventy-second is to teach the Dharma with one voice universally in the languages of beings; the seventy-third is that teaching the Dharma has causes and conditions; the seventy-fourth is that all beings cannot fully see; the seventy-fifth is that the conduct is to the right; the seventy-sixth is that there is no appearance of anger; the seventy-seventh is that the hair is long and beautiful; the seventy-eighth is that the hair is not disheveled; the seventy-ninth is that the hair rotates to the right; the eightieth is that the hair is bluish-black.'

『Manjusri (symbol of wisdom)! As mentioned above, these are called the minor marks of the Tathagata. The accumulated merit and virtue must be fulfilled countless billions of times to achieve the amount of merit and virtue of one minor mark on the body of the Tathagata. There are eighty such minor marks: the first is the image of Brahma (the creator god); the second is the image of Indra (the king of the gods); the third is the image of Dhritarashtra (Guardian of the East); the fourth is the image of Virudhaka (Guardian of the South); the fifth is the image of Virupaksha (Guardian of the West); the sixth is the image of Vaishravana (Guardian of the North);』

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；三十者跖俱羅鳥像；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；五十三者耳珰像；五十四者金剛杵像；五十五者戈戟像；五十六者矛槊像；五十七者長刀像；五十八者斗輪像；五十九者弓矢像；六十者鉞斧像；六十一者罥索像；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

【現代漢語翻譯】現代漢語譯本七是水天像（水神）；八是日天像（太陽神）；九是月天像（月亮神）；十是火天像（火神）；十一是風天像（風神）；十二是龍王像（龍族之王）；十三是仙人像（得道之人）；十四是童男像（年輕男子）；十五是童女像（年輕女子）；十六是賢聖座像（賢者聖人的座位）；十七是寶幢像（珍貴的旗幟）；十八是牛王像（牛中之王）；十九是功德天女像（帶來功德的天女）；二十是山王像（山中之王）；二十一是摩竭大魚像（巨大的摩竭魚）；二十二是金翅鳥王像（金翅鳥之王）；二十三是彪王像（老虎之王）；二十四是馬王像（馬中之王）；二十五是孔雀王像（孔雀之王）；二十六是共命鳥像（擁有共同命運的鳥）；二十七是迦陵頻伽像（美妙歌聲的鳥）；二十八是翡翠像（翡翠鳥）；二十九是鸚鵡像（鸚鵡）；三十是跖俱羅鳥像（一種鳥類）；三十一是鵝王像（鵝中之王）；三十二是鳩鴿像（鳩和鴿子）；三十三是象王像（象中之王）；三十四是宮殿像（宮殿）；三十五是摩尼珠像（如意寶珠）；三十六是瓔珞像（珠玉裝飾品）；三十七是大海像（大海）；三十八是蓮華像（蓮花）；三十九是難陀跋多像（一種蓮花）；四十是浴池像（沐浴的池塘）；四十一是靈茅像（神聖的茅草）；四十二是薩底迦像（一種植物）；四十三是華鬘像（花環）；四十四是寶冠像（珍貴的頭冠）；四十五是尸利婆瑳像（吉祥的光輝）；四十六是傘蓋像（傘）；四十七是江河像（江河）；四十八是雲天像（雲彩）；四十九是寶劍像（珍貴的劍）；五十是長鉤像（長長的鉤子）；五十一是頻婆果樹像（頻婆果樹）；五十二是指環像（戒指）；五十三是耳珰像（耳環）；五十四是金剛杵像（金剛杵）；五十五是戈戟像（戈和戟）；五十六是矛槊像（矛和槊）；五十七是長刀像（長刀）；五十八是斗輪像（戰鬥用的輪）；五十九是弓矢像（弓和箭）；六十是鉞斧像（鉞和斧）；六十一是罥索像（繩索）；六十二是耒耜像（犁和鋤）；六十三是藥草像（藥草）；六十四是乳牛像（產奶的牛）；六十五是野牛像（野牛）；六十六是羖羊像（公羊）；六十七是白拂像（白色的拂塵）；六十八是天鼓像（天上的鼓）；六十九是

【English Translation】 English version Seven, images of Water Deva (god of water); eight, images of Sun Deva (sun god); nine, images of Moon Deva (moon god); ten, images of Fire Deva (fire god); eleven, images of Wind Deva (wind god); twelve, images of Dragon King (king of dragons); thirteen, images of Immortals (enlightened beings); fourteen, images of Young Men (young males); fifteen, images of Young Women (young females); sixteen, images of Seats of the Wise and Holy (seats of the wise and holy); seventeen, images of Precious Banners (precious flags); eighteen, images of King of Cows (king of cows); nineteen, images of Goddess of Merit (goddess who brings merit); twenty, images of King of Mountains (king of mountains); twenty-one, images of Makara Great Fish (giant Makara fish); twenty-two, images of Garuda King (king of the Garuda birds); twenty-three, images of Tiger King (king of tigers); twenty-four, images of Horse King (king of horses); twenty-five, images of Peacock King (king of peacocks); twenty-six, images of Jivamkara Bird (birds with a shared destiny); twenty-seven, images of Kalavinka Bird (birds with beautiful voices); twenty-eight, images of Kingfisher (kingfisher bird); twenty-nine, images of Parrot (parrot); thirty, images of Cuckubha Bird (a type of bird); thirty-one, images of Goose King (king of geese); thirty-two, images of Doves and Pigeons (doves and pigeons); thirty-three, images of Elephant King (king of elephants); thirty-four, images of Palaces (palaces); thirty-five, images of Mani Jewel (wish-fulfilling jewel); thirty-six, images of Necklaces (jeweled ornaments); thirty-seven, images of Great Ocean (great ocean); thirty-eight, images of Lotus Flowers (lotus flowers); thirty-nine, images of Nanda-Bhadra (a type of lotus); forty, images of Bathing Pond (bathing pond); forty-one, images of Sacred Grass (sacred grass); forty-two, images of Shatika (a type of plant); forty-three, images of Flower Garland (flower garland); forty-four, images of Jeweled Crown (precious crown); forty-five, images of Shri Prabha (auspicious radiance); forty-six, images of Umbrella (umbrella); forty-seven, images of Rivers (rivers); forty-eight, images of Cloud Sky (cloudy sky); forty-nine, images of Precious Sword (precious sword); fifty, images of Long Hook (long hook); fifty-one, images of Bimbi Fruit Tree (Bimbi fruit tree); fifty-two, images of Finger Ring (finger ring); fifty-three, images of Earring (earring); fifty-four, images of Vajra (vajra); fifty-five, images of Spears and Halberds (spears and halberds); fifty-six, images of Lances and Spears (lances and spears); fifty-seven, images of Long Knife (long knife); fifty-eight, images of Battle Wheel (battle wheel); fifty-nine, images of Bow and Arrow (bow and arrow); sixty, images of Axes (axes); sixty-one, images of Snares (snares); sixty-two, images of Plows (plows); sixty-three, images of Medicinal Herbs (medicinal herbs); sixty-four, images of Milk Cow (milk cow); sixty-five, images of Wild Ox (wild ox); sixty-six, images of Ram (ram); sixty-seven, images of White Whisk (white whisk); sixty-eight, images of Heavenly Drum (heavenly drum); sixty-nine, images of

金椎像；七十者商佉像；七十一者寶映象；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；七十八者雁王像；七十九者輪中師子像；八十者鹿王像。

「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；二十九者眼如優缽羅華；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。

「文殊師利！如是所說，名為如來三十二

【現代漢語翻譯】現代漢語譯本七十是商佉像（海螺像）；七十一是寶映象（寶映象）；七十二是大龜像（大龜像）；七十三是䡴刃像（車輪的刀刃像）；七十四是華瓶像（花瓶像）；七十五是粉米像（米粉像）；七十六是華樹像（花樹像）；七十七是果樹像（果樹像）；七十八是雁王像（雁王像）；七十九是輪中師子像（輪中的獅子像）；八十是鹿王像（鹿王像）。

『文殊師利（Manjushri，菩薩名）！如上所說，名為如來隨相福德。積累的數目滿足無量無邊億百千倍，合成如來身的一個相。如來身相有三十二種：一是足下安平；二是手足有千輻輪輞；三是手指和腳趾纖長；四是手足柔軟如兜羅綿（一種柔軟的棉花）；五是足跟飽滿美好；六是手指和腳趾間有網縵；七是腳背高而平，與腳跟相稱；八是𨄔𦟛（小腿）長如伊尼鹿王（一種鹿）；九是身體端正站立，垂手過膝；十是陰藏不顯露；十一是身軀縱廣相等，如同尼拘陀樹（榕樹）；十二是一個毛孔生一根毛；十三是身上的毛向上生長，青色柔軟且向右旋轉；十四是身色微妙，勝過閻浮金（一種金）；十五是身光有一丈遠；十六是面板薄而細滑，不受塵垢沾染；十七是兩肩圓潤美好；十八是身軀寬廣端正；十九是胸膛如同獅子王；二十是兩腋下飽滿；二十一是牙齒潔白而大；二十二是共有四十顆牙齒；二十三是牙齒潔白整齊緊密，且根部深固；二十四是七處飽滿；二十五是面頰方正如同獅子王；二十六是品嚐食物能得到上等的美味，咽喉中有兩處津液流出；二十七是舌頭柔軟而薄，能夠覆蓋面部直至髮際；二十八是梵音深遠，如同迦陵伽鳥（一種鳥）的聲音；二十九是眼睛如同優缽羅花（青蓮花）；三十是眼睫如同牛王；三十一是眉間白毫，顏色如同珂雪（白色的玉）；三十二是頭頂的肉骨隆起。』

『文殊師利（Manjushri，菩薩名）！如是所說，名為如來三十二相。』

【English Translation】 English version Seventy is the Samkha image (conch image); seventy-one is the Baojing image (treasure mirror image); seventy-two is the Great Turtle image (great turtle image); seventy-three is the Arani image (wheel blade image); seventy-four is the Huaping image (flower vase image); seventy-five is the Fenmi image (rice flour image); seventy-six is the Huashu image (flowering tree image); seventy-seven is the Guoshu image (fruit tree image); seventy-eight is the Yanwang image (goose king image); seventy-nine is the Lunzhong Shizi image (lion in the wheel image); eighty is the Luwang image (deer king image).

'Manjushri (a Bodhisattva)! As described above, these are called the attendant blessings of the Tathagata. The accumulated number, fulfilling immeasurable, boundless, billions, hundreds of thousands of times, combines to form one characteristic of the Tathagata's body. The Tathagata's body has thirty-two characteristics: first, the soles of the feet are level and firm; second, the hands and feet have thousand-spoked wheels; third, the fingers and toes are slender and long; fourth, the hands and feet are as soft as cotton; fifth, the heels are full and beautiful; sixth, there are webs between the fingers and toes; seventh, the instep is high and flat, matching the heel; eighth, the calves are as long as those of the Inilaka deer king (a type of deer); ninth, standing upright with arms hanging down, the hands reach past the knees; tenth, the genitals are concealed; eleventh, the body's length and width are equal, like the Nigrodha tree (banyan tree); twelfth, one hair grows from each pore; thirteenth, the body hair grows upwards, is blue, soft, and spirals to the right; fourteenth, the body color is subtle, surpassing Jāmbū gold (a type of gold); fifteenth, the body's light extends one fathom; sixteenth, the skin is thin, fine, and smooth, not susceptible to dust; seventeenth, the shoulders are round and beautiful; eighteenth, the body is broad and upright; nineteenth, the chest is like a lion king; twentieth, the armpits are full; twenty-first, the teeth are white and large; twenty-second, there are forty teeth; twenty-third, the teeth are white, even, close together, and deeply rooted; twenty-fourth, the seven areas are full; twenty-fifth, the cheeks are square like a lion king; twenty-sixth, when tasting food, one obtains the best flavor, and saliva flows from two places in the throat; twenty-seventh, the tongue is soft and thin, able to cover the face up to the hairline; twenty-eighth, the Brahma voice is deep and far-reaching, like the sound of the Kalaviṅka bird (a type of bird); twenty-ninth, the eyes are like the Utpala flower (blue lotus); thirtieth, the eyelashes are like a bull king; thirty-first, the white hair between the eyebrows is the color of crystal snow (white jade); thirty-second, the crown of the head has a fleshy protuberance.'

'Manjushri (a Bodhisattva)! As described, these are called the thirty-two marks of the Tathagata.'

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。」

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，清凈無染猶如虛空。我今得值甚為希有。」

佛說是經已，文殊師利菩薩等並諸比丘，合掌信受歡喜奉行。

大乘百福相經

【現代漢語翻譯】現代漢語譯本：佛陀的相好，是所有福德積累的總和，其數量之多，無量無邊，經歷了阿僧祇（asaṃkhya，無數）劫，無法度量，不可思議，不可言說，這才合成瞭如來大法之音。文殊師利（Mañjuśrī）！這些諸佛的大法之音，能夠適應無量無邊阿僧祇世界中一切眾生的意樂差別，隨著他們的根器和理解能力，說法教化他們。文殊師利！諸佛如來的所有言音，都具足如此無量的功德，普遍於世界，利益眾生也是如此。文殊師利！如上所說的福德之量不可思議，不與聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）共通。為什麼呢？因為這些福德是從佈施、持戒、修行、大悲、大慧、方便力等諸功德而生，所以不與聲聞、辟支佛共通。文殊師利！有兩種法產生如來之身。哪兩種呢？一是殊勝的願力，二是方便力，以這兩種法產生如來之身。乃至音聲、相好、說法、所行，都從這兩種因而得到成就。文殊師利！如來爲了憐憫、利益、安樂一切眾生而出現於世，而眾生有若干種意樂不同，隨其差別，顯現種種相，說法教化，指示他們所行之路，使他們得以進入佛法。

這時，文殊師利菩薩聽了佛所說的諸功德后，對佛說：『世尊！我今天得到了極大的善利，能夠知道如來是無等等（無可比擬）、是無上上（至高無上），是所有眾生的大依止，清凈無染，猶如虛空。我今天能夠遇到佛，真是太稀有了。』

佛說完這部經后，文殊師利菩薩等以及所有的比丘（bhikkhu），合掌信受，歡喜奉行。

大乘百福相經

【English Translation】 English version: The physical characteristics of a Buddha are the sum total of all accumulated merits, immeasurable and boundless, having passed through asaṃkhya (countless) eons, beyond measure, inconceivable, and inexpressible, thus forming the Dharma voice of the Tathagata (如來). Mañjuśrī (文殊師利)! These Dharma voices of all Buddhas can adapt to the diverse inclinations of all beings in immeasurable and boundless asaṃkhya worlds, teaching and transforming them according to their capacities and understanding. Mañjuśrī! All the voices of the Buddhas and Tathagatas are endowed with such immeasurable merits, universally benefiting sentient beings throughout the world in the same way. Mañjuśrī! The amount of merit described above is inconceivable and not shared with Śrāvakas (聲聞) or Pratyekabuddhas (辟支佛). Why? Because such merit arises from virtues such as giving, moral discipline, practice, great compassion, great wisdom, and skillful means, therefore it is not shared with Śrāvakas or Pratyekabuddhas. Mañjuśrī! There are two kinds of Dharma that give rise to the body of a Tathagata. What are the two? One is the power of supreme vows, and the other is the power of skillful means. With these two Dharmas, the body of a Tathagata is produced. Even the voice, physical characteristics, teachings, and actions are all accomplished through these two causes. Mañjuśrī! The Tathagata appears in the world to have compassion for, benefit, and bring happiness to all sentient beings. And since sentient beings have various different inclinations, the Tathagata manifests various forms according to their differences, teaching and transforming them, showing them the path to follow so that they may enter the Buddha Dharma.

At that time, after hearing the Buddha's description of these merits, Mañjuśrī Bodhisattva said to the Buddha: 'World Honored One! Today I have obtained great benefit, being able to know that the Tathagata is unequaled (無等等), is supreme (無上上), is the great refuge for all sentient beings, pure and undefiled like the void. It is extremely rare that I have encountered the Buddha today.'

After the Buddha finished speaking this Sutra, Mañjuśrī Bodhisattva and all the bhikkhus (比丘), with palms together, accepted it with faith, joyfully practicing it.

Mahayana Sutra on the Hundred Marks of Merit