The Translation
[B1] [F.1.b]
禮敬所有諸佛陀及菩薩！
1.1Homage to all buddhas and bodhisattvas!
1.1敬禮一切佛陀與菩薩！
1.2Thus did I hear at one time. The Blessed One was dwelling in the Samanta Assembly Hall in Śrāvastī together with a great saṅgha of 1,250 monks, innumerable bodhisattva mahāsattvas, and many hundreds of thousands of beings to be tamed, and other bodhisattva mahāsattvas headed by Avalokiteśvara.
1.2我聞如是。一時，世尊住在舍衛城遍集講堂，與大比丘僧一千二百五十人、無數大士菩薩、許多百千萬被調伏的眾生，以及由觀自在菩薩率領的其他大士菩薩共處一起。
1.3The Blessed One sat unwavering upon a jeweled lion throne. Through the power of the Buddha, the bodhisattva mahāsattva Mañjuśrī rose from his seat, draped his upper robe over one shoulder, and knelt on his right knee. Joining his palms toward the Blessed One, [F.2.a] he said, “Blessed One, how extensive is the great merit of the Tathāgata’s Dharma conch, the great merit by which the wishes of the many hundred sextillions of beings to be tamed are completely fulfilled?”
1.3世尊安坐於七寶獅子座上，安穩不動。藉著佛陀的威力，大士菩薩文殊師利菩薩從座位起身，將上衣搭在一肩，單膝跪地。向世尊合掌，說道：「世尊，如來法螺的大福德有多廣大？藉著這大福德，眾多百千萬億被調化的眾生的所有願望都得以圓滿成就。這到底有多廣大？」
1.4The Blessed One replied to the bodhisattva mahāsattva Mañjuśrī, “Mañjuśrī, the great merit of the Tathāgata’s Dharma conch, the great merit by which the wishes of a hundred sextillion beings to be tamed are completely fulfilled, arises from insight and is imbued with great compassion. It is inconceivable.
1.4世尊回答大士菩薩文殊師利菩薩說：「文殊師利菩薩，如來法螺的大福德，以及由此大福德而使百兆眾生的願望得以圓滿成就的大福德，是由智慧而生，充滿了大悲，是不可思議的。」
1.5“Mañjuśrī, if all of the beings in the world were to engage in the path of the ten virtuous actions, and if that collection of merit, which is the collection of merit of all those beings, were multiplied by a hundred, it would equal that of a cakravartin king who has dominion over the four continents and possesses the seven treasures. The seven treasures are as follows: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious steward, and the precious minister. He has a thousand heroic sons who are courageous, have excellent well-built bodies, and utterly defeat opposing armies. Mañjuśrī, such is the cakravartin king’s great miraculous powers and might. [F.2.b]
1.5「文殊師利菩薩，假如世界中所有的眾生都實踐十善業道，把這所有眾生積累的福德合在一起，再乘以一百倍，也只相當於統治四大洲的轉輪王所具有的福德。轉輪王擁有七寶，這七寶分別是：輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶和將軍寶。他還擁有一千個勇敢的兒子，這些兒子身體強健，英勇善戰，能夠擊敗所有的敵軍。文殊師利菩薩，這就是轉輪王巨大的神通力和威力。」
1.6“Mañjuśrī, if all beings in the world with its four continents were to possess the cakravartin king’s merit, and if that merit, which is the merit of all those beings, were multiplied by a hundred, it would equal that of Śakra, lord of the gods. Such is the lord of the gods’ great miraculous powers and great might.
1.6「文殊師利菩薩，若世間四大洲中所有眾生都具有轉輪王的福德，將那一切眾生的福德聚集起來再增加百倍，其福德相等於帝釋天的福德。帝釋天乃天帝，其神通妙力和威力不可思議。」
1.7“Mañjuśrī, if all of the beings in the realm of the world with its four continents were to possess Śakra’s merit, and if that merit, which is the merit of all those beings, were multiplied by a hundred thousand, it would equal that of Māra, lord of the desire realm, who understands the teachings within the desire realm. Such is Māra of the desire realm’s great miraculous powers and great might.
1.7「文殊師利菩薩，如果四大洲世界中的一切眾生都具有帝釋天的福德，將這一切眾生的福德總和增加一百千倍，就相當於欲界魔王的福德。這位欲界魔王通達欲界的教法。文殊師利菩薩，欲界魔王具有如此偉大的神通力和威勢。」
1.8“Mañjuśrī, if all of the beings in the realm of the world with its four continents were to possess Māra’s merit, and if that merit, which is the merit of all of those beings, were multiplied by a hundred thousand, it would equal that of a brahmā, sovereign of a chiliocosm, whose love pervades the domain of a chiliocosm.
1.8「文殊師利菩薩，如果四大洲世界中的一切眾生都具有魔王的福德，將那一切眾生的福德總和增加十萬倍，也相等於一位統領千世界的梵天的福德，其慈悲之心遍及整個千世界的範圍。」
1.9“Mañjuśrī, if all of the beings in this chiliocosm were to possess the merit of a brahmā god, sovereign of a chiliocosm, and if that merit, which is the merit of all those beings, were multiplied by a hundred thousand, it equal that of a brahmā god, sovereign of a dichiliocosm, whose love pervades the domain of a dichiliocosm.
1.9「文殊師利菩薩，如果這個千世界中的所有眾生都具有統領千世界的梵天的福德，將所有這些眾生的福德合併起來再增加十萬倍，就相等於統領二千世界的梵天的福德，他的慈愛遍滿二千世界的領域。」
1.10“Mañjuśrī, if all of the beings in this dichiliocosm were to possess the merit of a brahmā god, sovereign of a dichiliocosm, and if that merit, which is the merit of all of those beings, were multiplied by a hundred thousand, it would equal that of a supremely great almighty brahmā, sovereign of a trichiliocosm, [F.3.a] whose love pervades the domain of a great trichiliocosm.
1.10「文殊師利菩薩，若二千世界中一切眾生，皆具有二千世界梵天之福德，將該一切眾生之福德總和增加十萬倍，其所得福德相等於至高無上的全能梵天，即三千大千世界之主宰，其慈悲遍及於大三千大千世界。
1.11“Mañjuśrī, consider a supremely great almighty brahmā. In a single intermediate eon following the rise of the waters after the eon of destruction, the trichiliocosm fills up with rainfall with its droplets of water. A supremely great almighty brahmā knows all the drops of water that have amassed in his world. Therefore, he is endowed with great wisdom and has great miraculous powers and great might. The root of virtue of a great almighty one is no trifling thing.
1.11「文殊師利菩薩，考慮一位最高無上的大梵天。在壞劫之後，洪水上升起的中劫中，三千大千世界被雨水充滿，其中水滴眾多。最高無上的大梵天知曉在他的世界中聚集的所有水滴。因此，他具足偉大的智慧，擁有偉大的神通力和偉大的威力。一位大梵天的福德根源不是微不足道的。」
1.12“Mañjuśrī, if all of the beings in this trichiliocosm were to possess the merit of a great brahmā, sovereign of a trichiliocosm, and if that merit, which is the merit of all those beings, were multiplied by many hundred sextillions, it would equal that of a pratyekabuddha who had obtained great might.
1.12「文殊師利菩薩，假如這個三千大千世界中的一切眾生都具有統治三千大千世界的大梵天的福德，如果那個福德——即所有那些眾生的福德——乘以許多百千萬億，就會等於獲得大威力的辟支佛的福德。」
1.13“Mañjuśrī, put aside this great trichiliocosm. Mañjuśrī, if all the beings in the domain of the buddhas, the realm of the worlds of the ten directions, were to possess the merit obtained by a pratyekabuddha who had obtained great might, and if that merit, which is the merit of all of those beings, were multiplied by many hundred sextillions, it would equal that of a single bodhisattva in their final existence.
1.13「文殊師利菩薩，將這個三千大千世界放在一邊吧。文殊師利菩薩，如果佛陀領域內、十方世界的所有眾生——都具備了一位獲得大威力的辟支佛所獲得的福德，而將所有這些眾生的福德相加後再乘以許多百萬億倍，其總和也只等於一位最後身菩薩所獲得的福德。
1.14“Mañjuśrī, if all of the beings in the realm of the worlds of the ten directions of space—beings born from an egg, born from a womb, born from heat and moisture, and born miraculously; those with form and those without; and those with perception, those without perception, and those with neither perception nor nonperception [F.3.b]—were to possess the merit of a bodhisattva in their final existence, and if that merit, which is the merit of all of those beings, were multiplied by many hundred sextillions, it would equal that of a single hair pore on the body of the Tathāgata. Each of the nine million nine hundred thousand hair pores on the body of the Tathāgata are established in the same way.
1.14「文殊師利菩薩，假使十方世界中的所有眾生——卵生、胎生、濕生、化生的眾生，有色的和無色的，有知覺的、無知覺的，以及既無知覺也無非知覺的眾生，都具備一位最後身菩薩的福德，如果將所有這些眾生的福德加起來，再乘以許多百千兆，就等於如來身上一個毛孔的福德。如來身上的九百九十萬個毛孔，都是以同樣的方式成就的。」
1.15“Mañjuśrī, if the merit that is equal to the merit contained in all those hair pores were multiplied many hundred sextillions, it would equal that of one of the eighty excellent signs on the body of the Tathāgata. Each of the eighty excellent signs is established on the body of the Tathāgata in the same way.
1.15「文殊師利菩薩，如果將等同於所有那些毛孔中所含的福德相乘以多百拳數，它將等於如來身體上八十種好中的其中一種。如來身體上的每一種八十種好都是以同樣的方式成就的。」
1.16“Mañjuśrī, if that merit, which is the merit contained in the eighty excellent signs, were multiplied by many hundred sextillions, it would be like that of one of the designs marking the Tathāgata’s hands and feet.
1.16「文殊師利菩薩，如果八十種好所含的福德，倍增千百億倍，就相當於如來手掌和足底所刻畫的八十種紋飾中的一種。」
1.17“The eighty designs are as follows: (1) a parasol, (2) a victory banner, (3) a śrīvatsa , (4) a garland, (5) a hook, (6) a diadem, (7) a staff, (8) a vase, (9) an elephant, (10) a horse, (11) a tiger, (12) a makara, (13) a fish, (14) a turtle, (15) a peacock, (16) a kalaviṅka bird, (17) a partridge, (18) a cāṣa bird, (19) a cakravāka shelduck, (20) a parrot, (21) a goose, (22) a dove, (23) barley, (24) the great medicine, (25) bamboo, (26) a gayal, (27) a nāga, (28) a goat, (29) a bull, (30) a mountain, (31) a bilva fruit tree, (32) a black antelope, (33) a precious jewel, (34) a supreme sword, (35) a vajra, (36) a bow, (37) an arrow, (38) a lance, (39) a trident, (40) a plow, (41) a mace, (42) an axe, (43) a lasso, (44) a boat, (45) a pearl ornament, (46) a cloud, (47) Brahmā, (48) Indra, (49) Dhṛtarāṣṭra, (50) Varuṇa, (51) Virūḍhaka, (52) Virūpākṣa, (53) Dhanada, (54) a great sage, (55) Śrī, (56) a sun, (57) a moon, [F.4.a] (58) a fire, (59) wind, (60) a lotus, (61) a nandyāvarta , (62) a triangle, (63) an excellent throne, (64) a mirror, (65) a tail whisk, (66) dūrvā grass, (67) puroḍāśa cake, (68) a boy, (69) a girl, (70) a drum, (71) a conch , (72) a mṛdaṅga drum, (73) a bracelet, (74) an armband, (75) an earring, (76) a ring, (77) a dangling earring, (78) an excellent flower, (79) a wish-granting tree, and (80) a lion at the center of a wheel. These are the eighty designs. They appear on the palms of the Tathāgata’s hands and the soles of his feet.
1.17「八十種紋飾如下：（1）傘蓋、（2）勝幢、（3）吉祥草、（4）花鬘、（5）鉤、（6）寶冠、（7）杖、（8）寶瓶、（9）象、（10）馬、（11）虎、（12）摩竭魚、（13）魚、（14）龜、（15）孔雀、（16）迦陵頻伽、（17）鷓鴣、（18）翡翠鳥、（19）鴛鴦、（20）鸚鵡、（21）雁、（22）鴿、（23）大麥、（24）良藥、（25）竹、（26）牛、（27）龍、（28）羊、（29）牛王、（30）山、（31）貝多樹、（32）黑羚羊、（33）珠寶、（34）寶劍、（35）金剛杵、（36）弓、（37）箭、（38）矛、（39）三叉戟、（40）犁、（41）棍棒、（42）斧、（43）繩索、（44）船、（45）珍珠飾、（46）雲、（47）梵天、（48）帝釋、（49）持國天王、（50）水天、（51）增長天王、（52）廣目天王、（53）毘沙門天王、（54）大聖仙人、（55）吉祥天女、（56）日輪、（57）月輪、（58）火、（59）風、（60）蓮花、（61）卐字紋、（62）三角形、（63）寶座、（64）鏡、（65）拂塵、（66）杜若草、（67）米糕、（68）童子、（69）童女、（70）鼓、（71）螺、（72）腰鼓、（73）手鐲、（74）臂釧、（75）耳環、（76）指環、（77）垂珠飾、（78）妙花、（79）如意樹、（80）輪中獅子。這就是八十種紋飾，出現在如來的手掌和腳底。」
1.18“Mañjuśrī, if that merit, which is the merit contained in those eighty designs, were multiplied by many hundred sextillions, it would be like one of the signs of a great being on the Tathāgata’s body; each of the thirty-two signs of a great being are established in the same way. They are as follows: (1) the uṣṇīṣa on the head, (2) right-curling dark blue hair on the head, (3) an even forehead, (4) being adorned with a beautiful complexion, (5) an ūrṇā hair between the eyebrows, (6) dark blue eyes with bovine eyelashes, (7) forty close-fitting teeth, (8) white canine teeth, (9) cheeks like a lion, (10) a large and slender tongue, (11) a torso like a lion, (12) an arm span and height that are identical like the banyan tree, (13) a hair growing from every pore, (14) a concealed male organ, (15) full and rounded thighs, (16) calves like those of Eṇeya, king of antelopes, (17) broad heels, (18) palms and soles that are soft and supple, (19) webbed fingers and toes, (20) long fingers and toes, (21) feet with high arches, (22) a supreme organ of taste, (23) round shoulders, (24) the seven prominent parts, (25) fine skin the color of gold, (26) the ability to reach the hands to the knees without bending, (27) well-positioned feet, (28) palms and soles with the mark of the wheel, [F.4.b] and (29) the voice of Brahmā. These are the thirty-two signs of a great being. They appear on the body of the Tathāgata.
1.18「文殊師利菩薩，如果那八十種紋飾所含的福德，乘以許多百千兆倍，就等於如來身上一種三十二相的福德；三十二相的每一相都同樣地在如來身上成就。它們如下：（1）頭上的肉髻相，（2）藍青紺色捲毛相，（3）眉間平正相，（4）顏色光彩相，（5）眉間白毫相，（6）目如牛王相，（7）四十齒相，（8）牙齒白相，（9）獅子頰相，（10）舌廣長相，（11）身如獅子相，（12）身臂等長相，（13）毛孔生毛相，（14）馬陰藏相，（15）股圓相，（16）小腿如羚羊相，（17）足跟廣相，（18）手足柔軟相，（19）手足縵網相，（20）手足長相，（21）足跗高相，（22）味覺最勝相，（23）肩圓相，（24）七處隆起相，（25）皮膚金色相，（26）手過膝相，（27）足安立相，（28）足心輪相，（29）梵音聲相。這些是三十二相。它們出現在如來的身上。」
1.19“Mañjuśrī, if that merit, which is the merit contained in the thirty-two signs of a great being, were multiplied innumerable times, multiplied inconceivably, multiplied incalculably, and multiplied beyond expression, it would be like that of the Tathāgata’s Dharma conch. By the power of taming with the Dharma conch, with his voice the Tathāgata engenders understanding throughout limitless and countless world realms. Just as with his voice, so it is with his light and his body.
1.19「文殊師利菩薩，假如那個功德，即三十二相所包含的功德，被無數次地增長，被不可思議地增長，被難以計量地增長，以及被無法言說地增長，那將猶如如來的法螺。藉由法螺教化的力量，如來用他的聲音在無邊無數的世界中喚起眾生的領悟。就像他的聲音一樣，他的光芒和身體也是如此。」
1.20“In this way, Mañjuśrī, this great merit, arisen from great insight, imbued with compassion, generated through skill-in-means and aspirations, completely pure in moral discipline, and authentically born from the distinctions of practice, is inconceivable to all śrāvakas and pratyekabuddhas.
1.20「文殊師利菩薩，如是這份巨大福德，由大智慧所生起，充滿大悲，透過方便和願力所生成，在戒律中完全清淨，且從修行的差別中真實而生，對所有聲聞和辟支佛來說都是不可思議的。
1.21“Mañjuśrī, the form body of the Tathāgata is especially exalted for two reasons. What are these two reasons? They are the power of aspiration and the power of the complete ripening of the virtue of sentient beings to be tamed. Mañjuśrī, for these two reasons the form body of the Tathāgata is especially exalted.
1.21「文殊師利菩薩，如來的色身所以特別殊勝，有兩個原因。這兩個原因是什麼呢？就是願力的力量和被調化眾生的福德圓滿成熟的力量。文殊師利菩薩，正是因為這兩個原因，如來的色身才特別殊勝。
1.22“Mañjuśrī, just as the form body of the Tathāgata is especially exalted, the Dharma taught is also especially exalted.
1.22「文殊師利菩薩，正如如來的色身特別殊勝，如來所宣說的法也同樣特別殊勝。」
“Mañjuśrī, just as the Dharma taught by the Tathāgata, his light is also especially exalted.
「文殊師利菩薩，就如同如來所說的法一樣，他的光明也特別殊勝尊貴。
“Mañjuśrī, just as the light of the Tathāgata is especially exalted, his conduct is also especially exalted.
「文殊師利菩薩，如同如來的光明特別殊勝，如來的行為也特別殊勝。」
1.23“Mañjuśrī, the Tathāgata pervades the entire world with his body.
1.23「文殊師利菩薩，如來以其色身遍滿整個世界。」
“Mañjuśrī, whatever particular color, shape, or conduct will tame sentient beings, [F.5.a] sentient beings will see the Tathāgata accordingly as having that particular color, shape, and conduct.
「文殊師利菩薩，無論什麼特殊的色相、形狀或行為能夠調伏有情眾生，有情眾生就會相應地見到如來具有那種特殊的色相、形狀和行為。」
1.24“Mañjuśrī, whatever particular signs will tame sentient beings, sentient beings will see the Tathāgata accordingly as having those particular signs.
1.24「文殊師利菩薩，如來以何特殊的相好能夠調伏有情眾生，有情眾生就會看到如來具有那些特殊的相好。」
1.25“Mañjuśrī, whatever Dharma teachings will fully ripen sentient beings, sentient beings will understand the particular Dharma teachings of the Tathāgata to be Dharma teachings of that kind.
1.25「文殊師利菩薩，無論什麼法教能夠使有情眾生得到圓滿成熟，有情眾生就會理解如來的特殊法教就是那樣的法教。」
1.26“Mañjuśrī, whatever conduct tames sentient beings and causes them to engage with the teachings of the Tathāgata, sentient beings will see the Tathāgata abiding by that conduct.
1.26「文殊師利菩薩，凡是能夠調化有情眾生、使他們信受如來教法的行為，有情眾生就會看見如來具有那樣的行為。」
1.27“Mañjuśrī, in this way the tathāgata, arhat, perfect Buddha comes into the world, benefits and brings happiness to many beings, has love and affection for the world, and takes birth in order to help, benefit, and bring happiness to gods, humans, and the host of beings.”
1.27「文殊師利菩薩，如來、阿羅漢、圓滿佛陀就是以這樣的方式降臨世間，利益和令許多有情眾生獲得快樂，對世間懷抱慈愛和親切，為了幫助、利益和令天神、人類以及眾多有情眾生獲得快樂而降生。」
1.28Then the bodhisattva Mañjuśrī rose from his seat and, approaching the Blessed One, pressed his palms together and said, “Blessed One—my unparalleled, matchless teacher, supreme protector in the three realms and benefactor for all sentient beings, unperturbed by worldly phenomena, unblemished like the sky, inconceivable, a worthy inspiration, desirable to behold, and beautiful to behold—I have truly found a great treasure! Sugata, I have truly found a great treasure!”
1.28那時菩薩文殊師利菩薩從座而起，來到世尊面前，合掌恭敬，說道：「世尊，您是無與倫比、獨一無二的導師，是三界中至高無上的保護者，是一切有情眾生的恩人，不為世間現象所動搖，如虛空一樣純淨無染，不可思議，值得敬仰，令人欣慕，美妙殊勝。我真的發現了一個偉大的寶藏！善逝，我真的發現了一個偉大的寶藏！」
1.29Youthful Mañjuśrī was overjoyed at what the Tathāgata had said. The bodhisattva great beings and the monks praised the words of the Blessed One.
1.29妙吉祥童子對如來所說的話感到非常歡喜。菩薩大士和諸比丘讚歎世尊的言語。
1.30This completes the noble Mahāyāna sūtra “The Question of Mañjuśrī.”
1.30（結尾）