Chinese
大正藏第 16 册 No. 0661 大乘百福相经 No. 661 [No. 662] 大乘百福相经 大唐天竺三藏地婆诃罗译 如是我闻： 一时佛在舍卫国普妙宫中，坐宝庄严师子之座，与大比丘僧千二百五十人俱，菩萨摩诃萨无央数众，恭敬围绕，瞻仰尊颜身心不动。尔时文殊师利菩萨于大众中，承佛威神从座而起，偏袒右肩右膝着地，合掌向佛而作是言：“世尊！一切众生根性差别、欲乐不同，如来一音随类演说，种种无量咸蒙利益。如是所说大法言音，皆以如来福德成就。何等名为如来福德？所言福德其量云何？惟愿为我解说其义，饶益无数百千众生。” 尔时世尊告文殊师利菩萨言：“善男子！汝已超过声闻及辟支佛，能以大慧大悲请问如来如是之义。谛听谛听，善思念之，吾当为汝分别解说。文殊师利！假使阎浮提一切众生，行十善道所有福德总为一聚，如是积数满百千倍，成一转轮圣王福德之量。文殊师利！转轮圣王成就七宝、具足千子。何谓七宝？一者金轮宝、二者象宝、三者马宝、四者珠宝、五者女宝、六者主藏宝、七者主兵宝。千子皆悉端正勇健能伏怨敌。如是名为转轮圣王所有福德。文殊师利！假使四天下一切众生，皆悉成就转轮圣 现代汉语译本 大正藏第 16 册 No. 0661 大乘百福相经 大乘百福相经 大唐天竺三藏地婆诃罗译 如是我闻： 一时，佛在舍卫国（Śrāvastī）普妙宫中，坐在宝庄严的狮子座上，与一千二百五十位大比丘僧众在一起，还有无数的菩萨摩诃萨，恭敬地围绕着佛，瞻仰着佛的尊容，身心不动。这时，文殊师利菩萨（Mañjuśrī）在大众中，凭借佛的威神力，从座位上站起来，袒露右肩，右膝着地，合掌向佛说道：‘世尊！一切众生的根性不同，欲望和爱好也不同，如来用一种声音随着不同的类别进行演说，种种无量众生都蒙受利益。像这样所说的大法言音，都是以如来的福德成就的。什么叫做如来的福德？所说的福德它的量有多少？希望您能为我解释其中的意义，饶益无数百千众生。’ 这时，世尊告诉文殊师利菩萨说：‘善男子！你已经超过了声闻和辟支佛，能够以大智慧大慈悲来请问如来这样的意义。仔细听，仔细听，好好地思考，我将为你分别解说。文殊师利！假使阎浮提（Jambudvīpa）一切众生，修行十善道所获得的全部福德加起来，成为一个整体，像这样积累到百千倍，成就一个转轮圣王（cakravartin）的福德之量。文殊师利！转轮圣王成就七宝，具足千子。什么是七宝？一是金轮宝，二是象宝，三是马宝，四是珠宝，五是女宝，六是主藏宝，七是主兵宝。千子都端正勇健，能够降伏怨敌。这叫做转轮圣王所拥有的福德。文殊师利！假使四天下一切众生，都成就转轮圣
English
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,' --------------------------------------------------------------------------------
Chinese
王所有福德，如是积数满百千倍，成一帝释福德之量。文殊师利！假使四天下一切众生，皆悉成就帝释所有福德，如是积数满百千倍，成一第六他化自在天王福德之量。文殊师利！假使四天下一切众生，皆悉成就魔王福德，如是积数满百千倍，成一小千世界主初禅梵王福德之量。文殊师利！假使小千世界一切众生，皆悉成就初禅梵王所有福德，如是积数满百千倍，成一中千世界主二禅梵王福德之量。文殊师利！假使中千世界一切众生，皆悉成就二禅梵王所有福德，如是积数满百千倍，成一三千大千世界主第四禅梵王摩醯首罗福德之量。文殊师利！摩醯首罗有大福德、有大智慧、有大威神，非少善根而得成就。何以故？如劫烧已将更成立，于第四禅降澍大雨经五中劫，其水积满三千大千上至梵世，一一雨渧摩醯首罗悉能知之。文殊师利！假使三千大千世界一切众生，皆悉成就摩醯首罗所有福德，如是积数满百千倍，成一独出辟支福德之量。文殊师利！且置如是三千世界。假使十方诸佛国土一切众生，皆悉成就辟支所有福德，如是积数乃至无量无边亿百千倍，成一最后身菩萨福德之量。 “文殊师利！如是最后身菩萨及十方尽虚空界一切众生，卵生、胎生、湿生、化生，有色、无色，有想、无想、非有想非无想，如 现代汉语译本 王的福德如果积累到百千倍，才能成就一个帝释（Indra，天神之王）的福德量。文殊师利（Manjushri，菩萨名）！假使整个四天下（Sumeru, Jambudvipa, Godaniya, Uttarakuru，佛教宇宙观中的一个世界系统）的一切众生，都成就了帝释的所有福德，这样积累百千倍，才能成就一个第六他化自在天王（Paranimmita-vasavatti，欲界顶层天王）的福德量。文殊师利！假使整个四天下的一切众生，都成就了魔王（Mara，佛教中的恶神）的福德，这样积累百千倍，才能成就一个小千世界（small chiliocosm，由一千个小世界组成的世界系统）之主，初禅梵王（First Dhyana Brahma，色界第一禅天的天王）的福德量。文殊师利！假使小千世界的一切众生，都成就了初禅梵王的所有福德，这样积累百千倍，才能成就一个中千世界（medium chiliocosm，由一千个小千世界组成的世界系统）之主，二禅梵王（Second Dhyana Brahma，色界第二禅天的天王）的福德量。文殊师利！假使中千世界的一切众生，都成就了二禅梵王的所有福德，这样积累百千倍，才能成就一个三千大千世界（great chiliocosm，由一千个中千世界组成的世界系统）之主，第四禅梵王摩醯首罗（Maheshvara，印度教主神湿婆的别称，此处指色界顶层天王）的福德量。文殊师利！摩醯首罗有大福德、有大智慧、有大威神，不是靠少量善根就能成就的。为什么呢？就像劫火烧尽后将要重新成立世界时，在第四禅天降下大雨，经过五个中劫（antarakalpa，佛教时间单位），其水积满三千大千世界，上至梵天世界，每一滴雨水摩醯首罗都能知道。文殊师利！假使三千大千世界的一切众生，都成就了摩醯首罗的所有福德，这样积累百千倍，才能成就一个独出辟支佛（Pratyekabuddha，不依师自悟的修行者）的福德量。文殊师利！暂且放下这三千世界。假使十方诸佛国土的一切众生，都成就了辟支佛的所有福德，这样积累乃至无量无边亿百千倍，才能成就一个最后身菩萨（Bodhisattva in his last life before Buddhahood，即将成佛的菩萨）的福德量。 ‘文殊师利！像这样最后身菩萨以及十方尽虚空界的一切众生，卵生（oviparous，卵生）、胎生（viviparous，胎生）、湿生（moisture-born，湿生）、化生（metamorphic，化生），有色（corporeal，有形色）、无色（non-corporeal，无形色），有想（percipient，有思想）、无想（non-percipient，无思想）、非有想非无想（neither percipient nor non-percipient，非有思想也非无思想），如
English
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' --------------------------------------------------------------------------------
Chinese
是等众生，皆悉成就最后身菩萨所有福德，如是积数乃至无量无边亿百千倍，成如来身一毛孔中福德之量。文殊师利！当知如来身诸毛孔，其数正有九千九亿，一一皆具无量福德如上所说。文殊师利！诸佛如来一一毛孔所有福德，乃至积数无量无边亿百千倍，以是福德成如来身一随好福。文殊师利！如是佛身所有随好，略说其数有八十种：一者肉髻高显无能见顶；二者鼻高修直孔不外现；三者眉如初月又绀青色；四者耳轮埵成；五者身坚如那罗延；六者骨节相连如钩锁；七者行时去地四寸印文成就；八者身回如象王；九者甲如赤铜薄而光泽；十者膝骨圆好；十一者身常鲜洁；十二者肤体柔软；十三者身体端直；十四者手指纤长；十五者指文严丽；十六者筋脉潜隐；十七者身色润好；十八者踝不露现；十九者身不逶迤；二十者身相圆满；二十一者识清净；二十二者威仪备足；二十三者住处安隐无能动摇；二十四者威振一切；二十五者众生乐见；二十六者面不狭长；二十七者容色不挠；二十八者面相姝广；二十九者唇色如频婆果；三十者音声深远；三十一者脐深圆好；三十二者脐分右旋；三十三者手足圆满；三十四者手足从心所作；三十五者手足文明彻；三十六者手足文不断；三十七者手足光有五彩；三十八者众生见皆喜 现代汉语译本： 如果这些众生都能成就最后身菩萨所具有的福德，这样积累的数量乃至达到无量无边亿百千倍，才能成就如来身上一根毛孔中所含的福德之量。文殊师利（Manjushri，菩萨名）！你应该知道如来身上的所有毛孔，其数量正好有九千九亿，每一个毛孔都具备如上所说的无量福德。文殊师利（Manjushri，菩萨名）！诸佛如来每一个毛孔所具有的福德，乃至积累的数量达到无量无边亿百千倍，用这些福德才能成就如来身上一个随形好。文殊师利（Manjushri，菩萨名）！像这样佛身所具有的随形好，简略地说有八十种：一是肉髻高显，没有人能见到顶端；二是鼻子高挺修直，鼻孔不外露；三是眉毛像初生的月亮，又是绀青色；四是耳轮和耳垂完整；五是身体坚固如那罗延（Narayana，印度教神祇）；六是骨节相连如钩锁；七是行走时离地四寸，印文成就；八是身体回转如象王；九是手指甲像赤铜一样薄而有光泽；十是膝盖骨圆润美好；十一是身体常常鲜洁；十二是皮肤柔软；十三是身体端正笔直；十四是手指纤细修长；十五是指纹庄严美丽；十六是筋脉潜藏隐没；十七是身色润泽美好；十八是脚踝不外露；十九是身体不委靡倾斜；二十是身相圆满；二十一是意识清净；二十二是威仪完备充足；二十三是住处安稳，没有人能够动摇；二十四是威势震慑一切；二十五是众生乐于见到；二十六是面部不狭窄细长；二十七是容貌颜色不改变；二十八是面相美好宽广；二十九是嘴唇颜色像频婆果；三十是声音深沉悠远；三十一是肚脐深陷圆润美好；三十二是肚脐纹路向右旋转；三十三是手足圆满；三十四是手足能随心所想而动作；三十五是手足纹路光明透彻；三十六是手足纹路没有断裂；三十七是手足的光芒有五种颜色；三十八是众生见到都心生欢喜。