T17n0763_佛說法乘義決定經

大正藏第 17 冊 No. 0763 佛說法乘義決定經

No. 763 [No. 762]

佛說法乘義決定經卷上

西天三藏明因妙善普濟法師金總持等奉　詔譯

如是我聞：

一時薄伽梵在舍衛國祇園精舍，與大比丘眾千二百五十人俱。時有一比丘，名曰甚深勇猛，美妙音聲，善問法要，初中后善，利益自他，能修梵行，清凈圓滿，敬禮合掌，前白佛言：「世尊！如來往昔鹿野苑中，所說法乘決定之義，是事云何？唯愿世尊！敷演分明，開示眾生，皆令悟入。」

世尊嘆言：「善哉比丘！汝如是問甚深法要，最勝利益不可思議，汝應諦聽，善思念之！吾當為汝分別解說。

「我于爾時，說四諦法，義無窮盡。所謂：五蘊、五取蘊、十二處、十八界、十二緣生支、四聖諦法、二十二根、五三摩地、四禪天定、四無色定、四三摩地、四念處、四正勤、五根、五力、七覺支、八聖道、十六心念、聲聞四果、如來十力、四無所畏、四無礙辯、十八不共法、三十二大丈夫相、八十種隨形相好。」佛言：「比丘！如上所說，是名法乘決定之義。」

比丘復白佛言：「世尊！云何五蘊？」

世尊答言：「所謂色蘊、受蘊、想蘊、行蘊、識蘊。比丘！是名

【現代漢語翻譯】 現代漢語譯本 佛說法乘義決定經卷上 西天三藏明因妙善普濟法師金總持等奉 詔譯 如是我聞： 一時，薄伽梵（Bhagavan，世尊）在舍衛國（Śrāvastī）祇園精舍（Jetavana Vihara），與一千二百五十位大比丘眾在一起。當時有一位比丘，名叫甚深勇猛，擁有美妙的音聲，善於提問佛法的精要，初善、中善、后善，能利益自己和他人，能夠修習清凈圓滿的梵行。他恭敬地合掌，走到佛前稟告說：『世尊！如來往昔在鹿野苑（Mrigadava）中所說的法乘（Dharmayāna）決定的意義，這件事是怎樣的呢？唯愿世尊為我們詳細地敷演說明，開示眾生，使他們都能領悟進入。』 世尊讚歎說：『善哉，比丘！你這樣提問甚深微妙的佛法要義，是最殊勝的利益，不可思議。你應該仔細地聽，好好地思念它！我將為你分別解說。』 『我于那時，說了四諦法（Four Noble Truths），其意義無窮無盡。 所謂：五蘊（Five Skandhas）、五取蘊（Five Aggregates of Clinging）、十二處（Twelve Āyatanas）、十八界（Eighteen Dhātus）、十二緣生支（Twelve Nidānas of Dependent Origination）、四聖諦法（Four Noble Truths）、二十二根（Twenty-two Indriyas）、五三摩地（Five Samādhis）、四禪天定（Four Dhyānas）、四無色定（Four Arūpa Samāpattis）、四三摩地（Four Samādhis）、四念處（Four Smṛtyupasthānas）、四正勤（Four Samyakprahāṇas）、五根（Five Indriyas）、五力（Five Balas）、七覺支（Seven Bodhyaṅgas）、八聖道（Eightfold Noble Path）、十六心念、聲聞四果（Four Fruits of Śrāvakayāna）、如來十力（Ten Tathāgata Powers）、四無所畏（Four Vaiśāradyas）、四無礙辯（Four Pratisaṃvids）、十八不共法（Eighteen Āveṇika Dharmas）、三十二大丈夫相（Thirty-two Marks of a Great Man）、八十種隨形好。』 佛說：『比丘！如上面所說的，就叫做決定義的法乘。』 比丘再次稟告佛說：『世尊！什麼是五蘊呢？』 世尊回答說：『所謂色蘊（Rūpa Skandha）、受蘊（Vedanā Skandha）、想蘊（Saṃjñā Skandha）、行蘊（Saṃskāra Skandha）、識蘊（Vijñāna Skandha）。比丘！這就叫做五蘊。』

【English Translation】 English version The Sutra on the Definitive Meaning of the Buddha's Teaching on the Vehicle Translated under Imperial Order by the Tripiṭaka Master Mingyin Miaoshan Puji, the Dharma Master Jinzongchi, and others from the Western Regions Thus have I heard: At one time, the Bhagavan (Blessed One) was in the Jeta Grove Vihara (Jetavana Vihara) in Śrāvastī (Śrāvastī), together with a great assembly of twelve hundred and fifty Bhikshus (monks). At that time, there was a Bhikshu named Profound Courage, who had a beautiful voice, was skilled in asking about the essentials of the Dharma, was good in the beginning, middle, and end, could benefit himself and others, and could cultivate pure and complete Brahmacharya (pure conduct). He respectfully joined his palms and approached the Buddha, saying: 'World Honored One! What is the meaning of the definitive Dharmayāna (Dharmayāna) that the Tathagata (Tathāgata) spoke of in the past in Mrigadava (Deer Park)? I beseech the World Honored One to explain it in detail, to enlighten sentient beings, so that they may all awaken and enter.' The World Honored One praised him, saying: 'Excellent, Bhikshu! You ask about the profound and subtle essentials of the Dharma in this way, which is the most supreme benefit, inconceivable. You should listen carefully and contemplate it well! I will explain it to you separately.' 'At that time, I spoke of the Four Noble Truths (Four Noble Truths), whose meaning is inexhaustible. Namely: the Five Skandhas (Five Skandhas), the Five Aggregates of Clinging (Five Aggregates of Clinging), the Twelve Āyatanas (Twelve Āyatanas), the Eighteen Dhātus (Eighteen Dhātus), the Twelve Nidānas of Dependent Origination (Twelve Nidānas of Dependent Origination), the Four Noble Truths (Four Noble Truths), the Twenty-two Indriyas (Twenty-two Indriyas), the Five Samādhis (Five Samādhis), the Four Dhyānas (Four Dhyānas), the Four Arūpa Samāpattis (Four Arūpa Samāpattis), the Four Samādhis (Four Samādhis), the Four Smṛtyupasthānas (Four Smṛtyupasthānas), the Four Samyakprahāṇas (Four Samyakprahāṇas), the Five Indriyas (Five Indriyas), the Five Balas (Five Balas), the Seven Bodhyaṅgas (Seven Bodhyaṅgas), the Eightfold Noble Path (Eightfold Noble Path), the Sixteen Thoughts, the Four Fruits of Śrāvakayāna (Four Fruits of Śrāvakayāna), the Ten Tathāgata Powers (Ten Tathāgata Powers), the Four Vaiśāradyas (Four Vaiśāradyas), the Four Pratisaṃvids (Four Pratisaṃvids), the Eighteen Āveṇika Dharmas (Eighteen Āveṇika Dharmas), the Thirty-two Marks of a Great Man (Thirty-two Marks of a Great Man), and the Eighty Minor Marks.' The Buddha said: 'Bhikshu! As mentioned above, this is called the definitive meaning of the Dharmayāna.' The Bhikshu again reported to the Buddha, saying: 'World Honored One! What are the Five Skandhas?' The World Honored One replied: 'They are the Rūpa Skandha (Rūpa Skandha), the Vedanā Skandha (Vedanā Skandha), the Saṃjñā Skandha (Saṃjñā Skandha), the Saṃskāra Skandha (Saṃskāra Skandha), and the Vijñāna Skandha (Vijñāna Skandha). Bhikshu! These are called the Five Skandhas.'

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五蘊。」

「云何五取蘊？」

佛言：「所謂色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。比丘！是名五取蘊。」

「云何十二處？」

佛言：「所謂眼為內處、色為外處；耳為內處、聲為外處；鼻為內處、香為外處；舌為內處、味為外處；身為內處、觸為外處；意為內處、法為外處。比丘！是名十二處。」

「云何十八界？」

佛言：「所謂眼界、色界、眼識界；耳界、聲界、耳識界；鼻界、香界、鼻識界；舌界、味界、舌識界；身界、觸界、身識界；意界、法界、意識界。比丘！是名十八界。」

「云何十二緣生支？」

佛言：「所謂無明緣行；行緣識；識緣名色；名色緣六入；六入緣觸；觸緣受；受緣愛；愛緣取；取緣有；有緣生；生緣老盡、憂悲、苦惱。無明滅則行滅；行滅則識滅；識滅則名色滅；名色滅則六入滅；六入滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老盡、憂悲、苦惱滅。比丘！是名十二緣生支。」

比丘復白佛言：「世尊！云何名無明？」

世尊答言：「所謂癡惑暗蔽，無他明慧故。前際無智、后際無智、現在際無智；內無智、外無智、內外無智；業無智、果無智、業果無智；善作業

【現代漢語翻譯】 現代漢語譯本： 『五蘊。』

『什麼是五取蘊？』

佛說：『所謂的色取蘊（rūpaskandha，物質的聚集）、受取蘊（vedanāskandha，感受的聚集）、想取蘊（saṃjñāskandha，認知的聚集）、行取蘊（saṃskāraskandha，意志的聚集）、識取蘊（vijñānaskandha，意識的聚集）。比丘！這稱為五取蘊。』

『什麼是十二處？』

佛說：『所謂的眼為內處（眼根），色為外處（色塵）；耳為內處（耳根），聲為外處（聲塵）；鼻為內處（鼻根），香為外處（香塵）；舌為內處（舌根），味為外處（味塵）；身為內處（身根），觸為外處（觸塵）；意為內處（意根），法為外處（法塵）。比丘！這稱為十二處。』

『什麼是十八界？』

佛說：『所謂的眼界（cakṣudhātu，眼界）、色界（rūpadhātu，色界）、眼識界（cakṣurvijñānadhātu，眼識界）；耳界（śrotradhātu，耳界）、聲界（śabdadhātu，聲界）、耳識界（śrotravijñānadhātu，耳識界）；鼻界（ghrāṇadhātu，鼻界）、香界（gandhadhātu，香界）、鼻識界（ghrāṇavijñānadhātu，鼻識界）；舌界（jihvādhātu，舌界）、味界（rasadhātu，味界）、舌識界（jihvāvijñānadhātu，舌識界）；身界（kāyadhātu，身界）、觸界（spraṣṭavyadhātu，觸界）、身識界（kāyavijñānadhātu，身識界）；意界（manodhātu，意界）、法界（dharmadhātu，法界）、意識界（manovijñānadhātu，意識界）。比丘！這稱為十八界。』

『什麼是十二緣生支？』

佛說：『所謂的無明緣行（avidyāpratyayāḥ saṃskārāḥ，無明緣於行）；行緣識（saṃskārapratyayaṃ vijñānam，行緣于識）；識緣名色（vijñānapratyayaṃ nāmarūpam，識緣于名色）；名色緣六入（nāmarūpapratyayaṃ ṣaḍāyatanam，名色緣於六入）；六入緣觸（ṣaḍāyatanapratyayaḥ sparśaḥ，六入緣于觸）；觸緣受（sparśapratyayā vedanā，觸緣于受）；受緣愛（vedanāpratyayā tṛṣṇā，受緣于愛）；愛緣取（tṛṣṇāpratyayopādānam，愛緣于取）；取緣有（upādānapratyayo bhavaḥ，取緣于有）；有緣生（bhavapratyayā jātiḥ，有緣于生）；生緣老盡、憂悲、苦惱（jātipratyayā jarāmaraṇaṃ śokaparidevadukhadarmanasyopāyāsāḥ，生緣于老死、憂悲、苦惱）。無明滅則行滅（avidyānirodhātsaṃskāranirodhaḥ，無明滅則行滅）；行滅則識滅（saṃskāranirodhādvijñānanirodhaḥ，行滅則識滅）；識滅則名色滅（vijñānanirodhānnāmarūpanirodhaḥ，識滅則名色滅）；名色滅則六入滅（nāmarūpanirodhātṣaḍāyatananirodhaḥ，名色滅則六入滅）；六入滅則觸滅（ṣaḍāyatananirodhātsparśanirodhaḥ，六入滅則觸滅）；觸滅則受滅（sparśanirodhāvedanānirodhaḥ，觸滅則受滅）；受滅則愛滅（vedanānirodhāttṛṣṇānirodhaḥ，受滅則愛滅）；愛滅則取滅（tṛṣṇānirodhādupādānanirodhaḥ，愛滅則取滅）；取滅則有滅（upādānanirodhādbhavanirodhaḥ，取滅則有滅）；有滅則生滅（bhavanirodhājjātinirodhaḥ，有滅則生滅）；生滅則老盡、憂悲、苦惱滅（jātinirodhājjarāmaraṇaṃ śokaparidevadukhadarmanasyopāyāsā nirudhyante，生滅則老死、憂悲、苦惱滅）。比丘！這稱為十二緣生支。』

比丘再次稟告佛說：『世尊！什麼叫做無明？』

世尊回答說：『所謂的愚癡迷惑、黑暗矇蔽，沒有其他的明智和智慧。對於過去無智、對於未來無智、對於現在無智；對於內在無智、對於外在無智、對於內外無智；對於業無智、對於果無智、對於業果無智；對於善業的作業

English version: 『The five aggregates.』

『What are the five aggregates of clinging?』

The Buddha said: 『They are the aggregate of clinging to form (rūpaskandha), the aggregate of clinging to feeling (vedanāskandha), the aggregate of clinging to perception (saṃjñāskandha), the aggregate of clinging to mental formations (saṃskāraskandha), and the aggregate of clinging to consciousness (vijñānaskandha). Bhikkhu! These are called the five aggregates of clinging.』

『What are the twelve sense bases?』

The Buddha said: 『They are the eye as the internal sense base and forms as the external sense base; the ear as the internal sense base and sounds as the external sense base; the nose as the internal sense base and odors as the external sense base; the tongue as the internal sense base and flavors as the external sense base; the body as the internal sense base and tactile objects as the external sense base; the mind as the internal sense base and mental objects as the external sense base. Bhikkhu! These are called the twelve sense bases.』

『What are the eighteen elements?』

The Buddha said: 『They are the eye element (cakṣudhātu), the form element (rūpadhātu), the eye-consciousness element (cakṣurvijñānadhātu); the ear element (śrotradhātu), the sound element (śabdadhātu), the ear-consciousness element (śrotravijñānadhātu); the nose element (ghrāṇadhātu), the odor element (gandhadhātu), the nose-consciousness element (ghrāṇavijñānadhātu); the tongue element (jihvādhātu), the flavor element (rasadhātu), the tongue-consciousness element (jihvāvijñānadhātu); the body element (kāyadhātu), the tactile object element (spraṣṭavyadhātu), the body-consciousness element (kāyavijñānadhātu); the mind element (manodhātu), the mental object element (dharmadhātu), the mind-consciousness element (manovijñānadhātu). Bhikkhu! These are called the eighteen elements.』

『What are the twelve links of dependent origination?』

The Buddha said: 『They are: with ignorance as condition, volitional formations (avidyāpratyayāḥ saṃskārāḥ); with volitional formations as condition, consciousness (saṃskārapratyayaṃ vijñānam); with consciousness as condition, name and form (vijñānapratyayaṃ nāmarūpam); with name and form as condition, the six sense bases (nāmarūpapratyayaṃ ṣaḍāyatanam); with the six sense bases as condition, contact (ṣaḍāyatanapratyayaḥ sparśaḥ); with contact as condition, feeling (sparśapratyayā vedanā); with feeling as condition, craving (vedanāpratyayā tṛṣṇā); with craving as condition, clinging (tṛṣṇāpratyayopādānam); with clinging as condition, becoming (upādānapratyayo bhavaḥ); with becoming as condition, birth (bhavapratyayā jātiḥ); with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair (jātipratyayā jarāmaraṇaṃ śokaparidevadukhadarmanasyopāyāsāḥ). With the cessation of ignorance, volitional formations cease (avidyānirodhātsaṃskāranirodhaḥ); with the cessation of volitional formations, consciousness ceases (saṃskāranirodhādvijñānanirodhaḥ); with the cessation of consciousness, name and form cease (vijñānanirodhānnāmarūpanirodhaḥ); with the cessation of name and form, the six sense bases cease (nāmarūpanirodhātṣaḍāyatananirodhaḥ); with the cessation of the six sense bases, contact ceases (ṣaḍāyatananirodhātsparśanirodhaḥ); with the cessation of contact, feeling ceases (sparśanirodhāvedanānirodhaḥ); with the cessation of feeling, craving ceases (vedanānirodhāttṛṣṇānirodhaḥ); with the cessation of craving, clinging ceases (tṛṣṇānirodhādupādānanirodhaḥ); with the cessation of clinging, becoming ceases (upādānanirodhādbhavanirodhaḥ); with the cessation of becoming, birth ceases (bhavanirodhājjātinirodhaḥ); with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease (jātinirodhājjarāmaraṇaṃ śokaparidevadukhadarmanasyopāyāsā nirudhyante). Bhikkhu! These are called the twelve links of dependent origination.』

The Bhikkhu further said to the Buddha: 『Venerable Sir! What is called ignorance?』

The Blessed One replied: 『It is called delusion, confusion, darkness, obscurity, because there is no other clear wisdom. Ignorance of the past, ignorance of the future, ignorance of the present; ignorance of the internal, ignorance of the external, ignorance of both internal and external; ignorance of action, ignorance of result, ignorance of action and result; ignorance of good action

【English Translation】 English version: 『The five aggregates.』

『What are the five aggregates of clinging?』

The Buddha said: 『They are the aggregate of clinging to form (rūpaskandha), the aggregate of clinging to feeling (vedanāskandha), the aggregate of clinging to perception (saṃjñāskandha), the aggregate of clinging to mental formations (saṃskāraskandha), and the aggregate of clinging to consciousness (vijñānaskandha). Bhikkhu! These are called the five aggregates of clinging.』

『What are the twelve sense bases?』

The Buddha said: 『They are the eye as the internal sense base and forms as the external sense base; the ear as the internal sense base and sounds as the external sense base; the nose as the internal sense base and odors as the external sense base; the tongue as the internal sense base and flavors as the external sense base; the body as the internal sense base and tactile objects as the external sense base; the mind as the internal sense base and mental objects as the external sense base. Bhikkhu! These are called the twelve sense bases.』

『What are the eighteen elements?』

The Buddha said: 『They are the eye element (cakṣudhātu), the form element (rūpadhātu), the eye-consciousness element (cakṣurvijñānadhātu); the ear element (śrotradhātu), the sound element (śabdadhātu), the ear-consciousness element (śrotravijñānadhātu); the nose element (ghrāṇadhātu), the odor element (gandhadhātu), the nose-consciousness element (ghrāṇavijñānadhātu); the tongue element (jihvādhātu), the flavor element (rasadhātu), the tongue-consciousness element (jihvāvijñānadhātu); the body element (kāyadhātu), the tactile object element (spraṣṭavyadhātu), the body-consciousness element (kāyavijñānadhātu); the mind element (manodhātu), the mental object element (dharmadhātu), the mind-consciousness element (manovijñānadhātu). Bhikkhu! These are called the eighteen elements.』

『What are the twelve links of dependent origination?』

The Buddha said: 『They are: with ignorance as condition, volitional formations (avidyāpratyayāḥ saṃskārāḥ); with volitional formations as condition, consciousness (saṃskārapratyayaṃ vijñānam); with consciousness as condition, name and form (vijñānapratyayaṃ nāmarūpam); with name and form as condition, the six sense bases (nāmarūpapratyayaṃ ṣaḍāyatanam); with the six sense bases as condition, contact (ṣaḍāyatanapratyayaḥ sparśaḥ); with contact as condition, feeling (sparśapratyayā vedanā); with feeling as condition, craving (vedanāpratyayā tṛṣṇā); with craving as condition, clinging (tṛṣṇāpratyayopādānam); with clinging as condition, becoming (upādānapratyayo bhavaḥ); with becoming as condition, birth (bhavapratyayā jātiḥ); with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair (jātipratyayā jarāmaraṇaṃ śokaparidevadukhadarmanasyopāyāsāḥ). With the cessation of ignorance, volitional formations cease (avidyānirodhātsaṃskāranirodhaḥ); with the cessation of volitional formations, consciousness ceases (saṃskāranirodhādvijñānanirodhaḥ); with the cessation of consciousness, name and form cease (vijñānanirodhānnāmarūpanirodhaḥ); with the cessation of name and form, the six sense bases cease (nāmarūpanirodhātṣaḍāyatananirodhaḥ); with the cessation of the six sense bases, contact ceases (ṣaḍāyatananirodhātsparśanirodhaḥ); with the cessation of contact, feeling ceases (sparśanirodhāvedanānirodhaḥ); with the cessation of feeling, craving ceases (vedanānirodhāttṛṣṇānirodhaḥ); with the cessation of craving, clinging ceases (tṛṣṇānirodhādupādānanirodhaḥ); with the cessation of clinging, becoming ceases (upādānanirodhādbhavanirodhaḥ); with the cessation of becoming, birth ceases (bhavapratyayā jātiḥ); with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease (jātinirodhājjarāmaraṇaṃ śokaparidevadukhadarmanasyopāyāsā nirudhyante). Bhikkhu! These are called the twelve links of dependent origination.』

The Bhikkhu further said to the Buddha: 『Venerable Sir! What is called ignorance?』

The Blessed One replied: 『It is called delusion, confusion, darkness, obscurity, because there is no other clear wisdom. Ignorance of the past, ignorance of the future, ignorance of the present; ignorance of the internal, ignorance of the external, ignorance of both internal and external; ignorance of action, ignorance of result, ignorance of action and result; ignorance of good action

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無智、惡作業無智；因無智、果無智、因果法無智；緣無智、緣生無智、緣生法無智；無佛智、無法智、無僧智；苦無智、集無智、滅無智、道無智；有恥無智、無恥無智、有恥無恥無智、有恥無恥法無智，乃至愛支有恥無恥法無智；世無智、出世無智、世出世法無智；依止無智、非依止無智、依止非依止法無智；有為無智、無為無智、有為無為法無智；過去無智、現在無智、未來無智、過去現在未來法無智。比丘！是名無明。」

「云何無明緣行？」

佛言：「所謂身行、語行、意行。是名無明緣行。」

「云何身行？」

「動轉所作，身為濟渡，任持諸法，為依止處。是名身行。」

「云何語行？」

「能詮能顯，分別校量，諸法實性。是名語行。」

「云何意行？」

「心所愛樂、心所思惟、心所攝受、心所依止。是名意行。」

「云何行緣識？」

佛言：「所謂眼識、耳識、鼻識、舌識、身識、意識。比丘！是名行緣識。」

「云何識緣名色？」

佛言：「名謂非色四蘊（受、想、行、識）；色謂形質，體即四大。是名識緣名色。」

「云何四大？」

佛言：「所謂地大、水大、火大、風大。」

「云何四大

【現代漢語翻譯】 現代漢語譯本： 『什麼是無明？』 佛說：『對於無智、惡業的無智；因為無智，對於果報的無智；對於因果之法的無智；對於緣起的無智；對於緣生之法的無智；對於佛智、法智、僧智的無智；對於苦諦的無智、集諦的無智、滅諦的無智、道諦的無智；對於有慚的無智、無慚的無智、有慚無慚之法的無智，乃至對於愛支有慚之法的無智；對於世間的無智、出世間的無智、世間出世間之法的無智；對於依止的無智、非依止的無智、依止非依止之法的無智；對於有為的無智、無為的無智、有為無為之法的無智；對於過去的無智、現在的無智、未來的無智、過去現在未來之法的無智。比丘們！這叫做無明。』

『什麼是無明緣行？』 佛說：『所謂身行、語行、意行。這叫做無明緣行。』

『什麼是身行？』 『動轉所作，身體用來濟渡，任持諸法，作為依止之處。這叫做身行。』

『什麼是語行？』 『能夠詮釋、能夠顯現，分別校量諸法的實性。這叫做語行。』

『什麼是意行？』 『心所愛樂、心所思惟、心所攝受、心所依止。這叫做意行。』

『什麼是行緣識？』 佛說：『所謂眼識、耳識、鼻識、舌識、身識、意識。比丘們！這叫做行緣識。』

『什麼是識緣名色？』 佛說：『名指的是非色的四蘊（受、想、行、識）；色指的是形質，其體性就是四大。這叫做識緣名色。』

『什麼是四大？』 佛說：『所謂地大、水大、火大、風大。』

【English Translation】 English version: 'What is ignorance (Avijjā)?' The Buddha said: 'Ignorance of wisdom, ignorance of evil deeds; because of ignorance, ignorance of consequences; ignorance of the law of cause and effect; ignorance of conditions; ignorance of conditioned arising; ignorance of the law of conditioned arising; ignorance of Buddha-wisdom, Dharma-wisdom, Sangha-wisdom; ignorance of suffering (Dukkha), ignorance of the origin (Samudaya), ignorance of cessation (Nirodha), ignorance of the path (Magga); ignorance of shame, ignorance of shamelessness, ignorance of the law of shame and shamelessness, even ignorance of the law of shame in the branch of craving; ignorance of the world, ignorance of transcendence, ignorance of the law of the world and transcendence; ignorance of dependence, ignorance of non-dependence, ignorance of the law of dependence and non-dependence; ignorance of the conditioned (Saṃkhata), ignorance of the unconditioned (Asaṃkhata), ignorance of the law of the conditioned and unconditioned; ignorance of the past, ignorance of the present, ignorance of the future, ignorance of the law of the past, present, and future. Monks! This is called ignorance.'

'What is ignorance as a condition for volitional formations (Saṅkhāra)?' The Buddha said: 'Namely, bodily action, verbal action, mental action. This is called ignorance as a condition for volitional formations.'

'What is bodily action?' 'Movement and activity, the body used for crossing over, upholding all dharmas, serving as a place of reliance. This is called bodily action.'

'What is verbal action?' 'Being able to explain, being able to reveal, distinguishing and comparing the true nature of all dharmas. This is called verbal action.'

'What is mental action?' 'What the mind loves, what the mind thinks about, what the mind embraces, what the mind relies on. This is called mental action.'

'What are volitional formations as a condition for consciousness (Viññāṇa)?' The Buddha said: 'Namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Monks! This is called volitional formations as a condition for consciousness.'

'What is consciousness as a condition for name and form (Nāmarūpa)?' The Buddha said: 'Name refers to the four non-material aggregates (feeling (Vedanā), perception (Saññā), volitional formations (Saṅkhāra), consciousness (Viññāṇa)); form refers to physical matter, whose essence is the four great elements. This is called consciousness as a condition for name and form.'

'What are the four great elements?' The Buddha said: 'Namely, the earth element, the water element, the fire element, the air element.'

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體相差別？」

「所謂：地以堅硬為性，水以濕潤為性，火以溫熱為性，風以輕動為性。比丘！是名四大體相差別。」

「云何名色緣六入？」

佛言：「所謂眼入處、耳入處、鼻入處、舌入處、身入處、意入處。比丘！是名名色緣六入。」

「云何六入緣觸？」

佛言：「所謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。比丘！是名六入緣觸。」

「云何觸緣受？」

佛言：「所謂：眼觸生受，謂生苦受、樂受、非苦非樂受。耳、鼻、舌、身、意生受，亦復如是。比丘！是名觸緣受。」

比丘復白佛言：「世尊！云何受緣愛？」

佛言：「所謂：色愛、聲愛、香愛、味愛、觸愛、法愛。」

「云何色愛？」

「所謂：一切有色，可愛可樂，深心戀著，無有厭離。是名色愛。聲、香、味、觸、法愛，亦復如是。比丘！是名受緣愛。」

「云何愛緣取？」

佛言：「所謂：欲取、見取、戒禁取、我語取。比丘！是名愛緣取。」

「云何取緣有？」

佛言：「所謂欲有、色有、無色有。」

「云何欲有？」

「謂：欲界五趣及四王天、忉利天、焰摩天、兜率天、化樂天、他化自在天。是名欲有。」

「云何

色有？」

佛言：「所謂：梵眾天、梵輔天、大梵天、少光天、無量光天、極光天、少凈天、無量凈天、極遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天。比丘！是名色有。」

「云何無色有？」

佛言：「所謂：空無邊處、識無邊處、無所有處、非想非非想處。是名無色有。比丘！如是三種，是謂取緣有。」

「云何有緣生？」

佛言：「所謂：一切眾生，以愛取為緣，潤生五蘊，住世動作，隨順流轉，種種差別所與及取，皆從蘊起，身之所生，以命為本。比丘！是名有緣生。」

「云何生緣老盡？」

佛言：「所謂：四大遷變，諸根衰朽，身體羸弱，動輒疲苶，博識多知，智已昧劣。一切眾生，身識欲離，諸根欲滅，性境冥昧，無所覺知。比丘！是名生緣老盡。」

比丘復白佛言：「世尊！云何四聖諦法？」

佛言：「所謂：苦聖諦法、集聖諦法、真聖諦法、道聖諦法。」

「云何苦聖諦法？」

「所謂：生苦、老苦、病苦、壞苦、愛別離苦、冤憎會苦、求不得見、五盛陰苦。比丘！是名苦聖諦法。」

「云何苦集諦法？」

佛言：「所謂：眾生愛著世間一切有及有具，隨順貪慾。比丘！是

名苦集諦法。」

「云何苦真諦法？」

佛言：「所謂：以智慧刀，斷除愛著世間一切有及有具，隨順貪慾永盡無餘，入勝義諦，證寂滅理。是名苦真諦法。」

「云何苦道諦法？」

佛言：「所謂：八聖道支。正見、正思惟、正語、正業、正命、正念、正定、正精進。是名苦道諦法。」

「云何二十二根？」

佛言：「所謂：眼等五根，謂：眼、耳、鼻、舌、身。信等五根，謂：信、進、念、定、慧。五受根，謂：苦、樂、憂、喜、舍。三無漏根，謂：未知當知根、已知根、具知根。及意、命、男、女。比丘！是名二十二根。」

「云何五三摩地？」

佛言：「所謂身支五體，可喜可樂，無毀無損，深生戀著，於一切身，皆生愛樂。由如是心，隨順染欲，種種愛著，不了虛幻，妄執為實。是故應當如實觀察，如是五體，皆從四大緣會而生，一心思惟，安住悟入妙三摩地，名身定智。譬如山上散水于下，流佈四方，如是散已，不見其水，地復乾涸。時有天人，空中告言：『汝若須水，我有天水大泉，自然涌出，潔凈清涼，甚可愛樂，濟渡潤益，無有窮盡。』身生定智，利益無窮，亦復如是！」

復告比丘：「當審思惟觀察籌量，此身不實，勿應愛著。譬如優

【現代漢語翻譯】 現代漢語譯本 『名苦集諦法。』

『云何苦真諦法？』

佛言：『所謂：以智慧刀，斷除愛著世間一切有及有具，隨順貪慾永盡無餘，入勝義諦（paramārtha-satya），證寂滅理。是名苦真諦法。』

『云何苦道諦法？』

佛言：『所謂：八聖道支。正見（samyag-dṛṣṭi）、正思惟（samyak-saṃkalpa）、正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva）、正念（samyak-smṛti）、正定（samyak-samādhi）、正精進（samyag-vyāyāma）。是名苦道諦法。』

『云何二十二根？』

佛言：『所謂：眼等五根，謂：眼（cakṣu）、耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）。信等五根，謂：信（śraddhā）、進（vīrya）、念（smṛti）、定（samādhi）、慧（prajñā）。五受根，謂：苦（duḥkha）、樂（sukha）、憂（daumanasya）、喜（pramoda）、舍（upekṣā）。三無漏根，謂：未知當知根（anājñātamājñāsyāmīndriya）、已知根（ājñendriya）、具知根（ājñātāvīndriya）。及意（manas）、命（jīvita）、男（puruṣa）、女（strī）。比丘（bhikṣu）！是名二十二根。』

『云何五三摩地（samādhi）？』

佛言：『所謂身支五體，可喜可樂，無毀無損，深生戀著，於一切身，皆生愛樂。由如是心，隨順染欲，種種愛著，不了虛幻，妄執為實。是故應當如實觀察，如是五體，皆從四大緣會而生，一心思惟，安住悟入妙三摩地，名身定智。譬如山上散水于下，流佈四方，如是散已，不見其水，地復乾涸。時有天人，空中告言：『汝若須水，我有天水大泉，自然涌出，潔凈清涼，甚可愛樂，濟渡潤益，無有窮盡。』身生定智，利益無窮，亦復如是！』

復告比丘：『當審思惟觀察籌量，此身不實，勿應愛著。譬如優

【English Translation】 English version 'It is called the Dharma of the Truth of Suffering and its Arising (duḥkha-samudaya-satya).'

'What is the Dharma of the Truth of Suffering (duḥkha-satya)?'

The Buddha said: 'It is what is called using the sword of wisdom to cut off attachment to all existence and the means of existence in the world, following the complete exhaustion of greed without remainder, entering the supreme truth (paramārtha-satya), and realizing the principle of cessation. This is called the Dharma of the Truth of Suffering.'

'What is the Dharma of the Truth of the Path to the Cessation of Suffering (duḥkha-mārga-satya)?'

The Buddha said: 'It is what is called the Eightfold Noble Path. Right View (samyag-dṛṣṭi), Right Thought (samyak-saṃkalpa), Right Speech (samyag-vāc), Right Action (samyak-karmānta), Right Livelihood (samyag-ājīva), Right Effort (samyag-vyāyāma), Right Mindfulness (samyak-smṛti), Right Concentration (samyak-samādhi). This is called the Dharma of the Truth of the Path to the Cessation of Suffering.'

'What are the twenty-two faculties (indriya)?'

The Buddha said: 'They are what are called the five faculties such as the eye, namely: eye (cakṣu), ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya). The five faculties such as faith, namely: faith (śraddhā), effort (vīrya), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā). The five feeling faculties, namely: suffering (duḥkha), pleasure (sukha), sorrow (daumanasya), joy (pramoda), equanimity (upekṣā). The three undefiled faculties, namely: the faculty of 'I will come to know what is not yet known' (anājñātamājñāsyāmīndriya), the faculty of knowledge (ājñendriya), the faculty of complete knowledge (ājñātāvīndriya). And mind (manas), life (jīvita), male (puruṣa), female (strī). Bhikṣus (bhikṣu)! These are called the twenty-two faculties.'

'What are the five samādhis (samādhi)?'

The Buddha said: 'They are what are called the five limbs of the body, which are pleasing and delightful, without damage or harm, giving rise to deep attachment, and giving rise to love and delight in all bodies. Because of such a mind, following defiled desires, various attachments, not understanding illusion, and falsely clinging to them as real. Therefore, one should observe them as they truly are. These five limbs all arise from the aggregation of the four great elements. With one mind contemplate and abide in the wonderful samādhi of enlightenment, called the wisdom of bodily concentration. It is like scattering water from a mountain down below, spreading in all directions. Once it is scattered, the water is not seen, and the ground becomes dry again. At that time, a deva (deva) in the sky proclaims: 'If you need water, I have a great spring of heavenly water, which naturally gushes forth, clean, pure, and cool, very lovely and delightful, providing aid and benefit without end.' The arising of the wisdom of bodily concentration brings immeasurable benefits, and so it is! '

Again, the Buddha told the bhikṣus: 'You should carefully contemplate, observe, and consider that this body is not real and should not be loved and attached to. It is like a fine

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曇缽羅華、缽頭摩華、俱勿陀華、奔茶利迦華。如是青黃赤白四種蓮華，眾色殊好，甚可愛樂，皆生於水而壞於水。此身變異，虛幻不實，亦復如是！」

復告比丘：「身語意業，圓滿清凈，獲得勝解，如實安住三摩地門，以清凈心，觀一切身，皆非堅固。譬如長者及長者子，以眾珍寶新凈妙衣，嚴飾其身，色相雖好，體非堅固；能以清凈身語意業，而為莊嚴，是名堅固。」

復告比丘：「如是觀察，善思念之！此身五體，有為無常，應行住坐臥四威儀中，繫念思惟，清凈定智，堅固攝受。比丘！是名五三摩地。」

比丘復白佛言：「世尊！云何四禪定地？」

佛言：「所謂：離生喜樂地：離諸欲染一切煩惱故。定生喜樂地：已離尋伺降伏障染故。離喜妙樂地：安住方便作利樂行故。舍念清凈地：苦樂已離，善惡心伏，非苦非樂，念已離故，方便修習圓滿清凈。比丘！是名四禪定地。」

「云何四無色定。」

佛言：「所謂空無邊處定：一切色想俱已遠離，平等持心，如實安住故。識無邊處定：內識無邊，如實安住故。無所有處定：於一切法，皆無所有故。非想非非想處定：粗想非有，細想非無故。比丘！是名四無色定。」

爾時比丘復白佛言：「世尊！云何名為四無量

【現代漢語翻譯】 現代漢語譯本：曇缽羅華（Utpala，青蓮花）、缽頭摩華（Padma，紅蓮花）、俱勿陀華（Kumuda，白蓮花）、奔茶利迦華（Pundarika，大白蓮花）。這青、黃、赤、白四種蓮花，顏色各異，非常美好，令人喜愛，都生長在水中，最終卻又在水中腐壞。這身體的變化，虛幻不實，也是如此！'

佛陀又告訴比丘：'身、語、意三業，如果圓滿清凈，獲得殊勝的理解，如實安住在三摩地（Samadhi，禪定）之門，以清凈的心，觀察一切身體，都不是堅固的。譬如長者和長者的兒子，用各種珍寶和嶄新干凈美妙的衣服，來裝飾他們的身體，顏色和外表雖然美好，但身體本身並非堅固；能夠用清凈的身、語、意三業，來作為真正的莊嚴，這才是真正的堅固。'

佛陀又告訴比丘：'像這樣觀察，好好地思念它！這身體的五蘊，是有為法，是無常的，應當在行、住、坐、臥四種威儀中，繫念思惟，用清凈的定力智慧，堅定地攝受它。比丘！這叫做五種三摩地。'

比丘又對佛說：'世尊！什麼是四禪定地？'

佛說：'所謂離生喜樂地：因為遠離各種慾望的污染和一切煩惱。定生喜樂地：因為已經遠離尋伺，降伏了障礙和污染。離喜妙樂地：安住在方便法中，行作利益和快樂的行為。舍念清凈地：苦和樂都已經遠離，善和惡的心也都被降伏，既非苦也非樂，念頭也已經遠離，用方便法修習，達到圓滿清凈。比丘！這叫做四禪定地。'

'什麼是四無色定？'

佛說：'所謂空無邊處定：一切色想都已經遠離，平等地持心，如實地安住其中。識無邊處定：內在的識是無邊的，如實地安住其中。無所有處定：對於一切法，都認為是沒有所有的。非想非非想處定：粗的念想已經沒有了，細的念想也不是完全沒有。比丘！這叫做四無色定。'

當時，比丘又對佛說：'世尊！什麼叫做四無量心？'

【English Translation】 English version: 'Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), Pundarika (large white lotus). These four types of lotus, blue, yellow, red, and white, have various beautiful colors and are very pleasing. They all grow in water but decay in water. The changes of this body, illusory and unreal, are also like this!'

The Buddha further told the Bhikshus (monks): 'If the karma of body, speech, and mind is complete and pure, and one attains supreme understanding, and dwells in the gate of Samadhi (meditative absorption) in accordance with reality, observing all bodies with a pure mind, knowing that none are permanent. For example, a wealthy man and his son adorn their bodies with various precious jewels and new, clean, and exquisite clothes. Although their appearance is beautiful, the body itself is not firm. Being able to use pure karma of body, speech, and mind as true adornment is what is truly firm.'

The Buddha further told the Bhikshus: 'Observe in this way, and contemplate it well! The five aggregates of this body are conditioned and impermanent. One should, in the four postures of walking, standing, sitting, and lying down, maintain mindfulness and contemplation, and firmly embrace it with pure, concentrated wisdom. Bhikshus! This is called the five Samadhis.'

The Bhikshu then asked the Buddha: 'World Honored One! What are the four Dhyana (meditation) abodes?'

The Buddha said: 'They are called the Joy and Bliss Born of Detachment: because one is detached from the defilements of all desires and all afflictions. The Joy and Bliss Born of Samadhi: because one has already detached from initial and sustained thought, and subdued obstacles and defilements. The Subtle Bliss Born of Detachment from Joy: because one dwells in skillful means, performing beneficial and joyful actions. The Purity of Equanimity and Mindfulness: because suffering and joy have already been detached, good and evil minds are subdued, neither suffering nor joy, and mindfulness has already been detached, cultivating with skillful means to attain complete purity. Bhikshus! These are called the four Dhyana abodes.'

'What are the four Arupadhatu (formless realms)?'

The Buddha said: 'They are called the Sphere of Infinite Space: because all thoughts of form have already been abandoned, maintaining the mind with equanimity, dwelling in it in accordance with reality. The Sphere of Infinite Consciousness: because inner consciousness is infinite, dwelling in it in accordance with reality. The Sphere of No-thingness: because one considers all dharmas (phenomena) to be without anything. The Sphere of Neither Perception nor Non-Perception: because coarse thoughts are non-existent, and subtle thoughts are not completely non-existent. Bhikshus! These are called the four Arupadhatu.'

At that time, the Bhikshu again asked the Buddha: 'World Honored One! What are the four Immeasurables?'

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心？」

佛言：「所謂：慈無量心、悲無量心、喜無量心、舍無量心。」

「云何名為慈無量心？」

「謂：一切時處，慈心隨順，利益眾生，不損害他，離諸冤結，以廣大心等示眾生，愍念救護猶如赤子，于冤親所而無差別，令斷纏蓋皆得解脫，如是名為慈無量心。悲心隨順、喜心隨順、舍心隨順，亦復如是。比丘！如是名為四無量心。

「復有四種苦樂，皆應了知。所謂：了知眾苦、了知有苦、了知眾樂、了知有樂。」

「云何名爲了知眾苦？謂：觀一種補特伽羅，所著者貪、所著者瞋、所著者癡。于貪不怖，因貪故生苦憂悲隨順；于瞋不怖，因瞋故生苦憂悲隨順；于癡不怖，因癡故生苦憂悲隨順，皆悉了知。于出世間五種善根，精勤修習。所謂：信根、進根、念根、定根、慧根。次第獲得三摩地門，名曰漏盡比丘！此則名爲了知眾苦。

「云何名爲了知有苦？謂：觀一種補特伽羅，少貪少瞋少癡，雖少分貪不懼貪過，故生苦憂悲隨順；雖少分瞋不懼瞋過，故生苦憂悲隨順；雖少分癡不懼癡過，故生苦憂悲隨順，皆悉了知。于出世間五種善根，精勤修習，次第獲得三摩地門，名曰漏盡比丘！此則名爲了知有苦。

「云何名爲了知眾樂？所謂：一種補特伽羅，皆悉了達

【現代漢語翻譯】 「什麼是（四）無量心？」

佛說：『所謂的（四無量心）是：慈無量心、悲無量心、喜無量心、舍無量心。』

『如何稱為慈無量心？』

『是指：在一切時間、一切處所，以慈心隨順眾生，利益眾生，不損害他人，遠離各種冤仇糾葛，以廣大的心平等地對待眾生，憐憫愛護他們如同對待自己的孩子，對於怨家和親人都無差別，使他們斷除煩惱的覆蓋，都能夠得到解脫，這樣就稱為慈無量心。悲心隨順、喜心隨順、舍心隨順，也是如此。比丘！這樣就稱為四無量心。

還有四種苦和樂，都應該瞭解。所謂的（四種苦樂）是：瞭解眾苦、瞭解有苦、瞭解眾樂、瞭解有樂。』

『如何稱爲了解眾苦？是指：觀察一種補特伽羅（pudgala，人），完全被貪所迷惑、完全被嗔所迷惑、完全被癡所迷惑。對於貪不感到恐懼，因為貪的緣故產生苦惱憂愁悲傷相隨順；對於嗔不感到恐懼，因為嗔的緣故產生苦惱憂愁悲傷相隨順；對於癡不感到恐懼，因為癡的緣故產生苦惱憂愁悲傷相隨順，這些都完全瞭解。對於出世間的五種善根，精勤地修習。所謂的（五善根）是：信根、進根、念根、定根、慧根。次第獲得三摩地（samadhi，禪定）之門，名為漏盡比丘（arhat，阿羅漢）！這就稱爲了解眾苦。

『如何稱爲了解有苦？是指：觀察一種補特伽羅（pudgala，人），少許貪、少許嗔、少許癡，即使有少部分的貪，也不懼怕貪的過患，所以產生苦惱憂愁悲傷相隨順；即使有少部分的嗔，也不懼怕嗔的過患，所以產生苦惱憂愁悲傷相隨順；即使有少部分的癡，也不懼怕癡的過患，所以產生苦惱憂愁悲傷相隨順，這些都完全瞭解。對於出世間的五種善根，精勤地修習，次第獲得三摩地（samadhi，禪定）之門，名為漏盡比丘（arhat，阿羅漢）！這就稱爲了解有苦。

『如何稱爲了解眾樂？是指：一種補特伽羅（pudgala，人），完全通達……』

【English Translation】 『What are the (Four) Immeasurable Minds?』

The Buddha said: 『The so-called (Four Immeasurable Minds) are: Immeasurable Kindness, Immeasurable Compassion, Immeasurable Joy, and Immeasurable Equanimity.』

『What is called Immeasurable Kindness?』

『It means: at all times and in all places, with a mind of kindness following along, benefiting sentient beings, not harming others, staying away from all grudges and entanglements, treating sentient beings equally with a vast mind, pitying and protecting them as if they were one's own children, without discrimination between enemies and loved ones, enabling them to cut off the coverings of afflictions and all to attain liberation. This is called Immeasurable Kindness. Compassion following along, Joy following along, Equanimity following along, are also like this. Bhikshus! This is called the Four Immeasurable Minds.』

『There are also four kinds of suffering and happiness, all of which should be understood. The so-called (four kinds of suffering and happiness) are: understanding the suffering of the many, understanding the suffering that exists, understanding the happiness of the many, understanding the happiness that exists.』

『What is called understanding the suffering of the many? It means: observing a kind of pudgala (person), who is completely deluded by greed, completely deluded by anger, completely deluded by delusion. Not fearing greed, because of greed, suffering, sorrow, and grief arise and follow along; not fearing anger, because of anger, suffering, sorrow, and grief arise and follow along; not fearing delusion, because of delusion, suffering, sorrow, and grief arise and follow along, all of which are completely understood. Diligently cultivating the five roots of goodness that transcend the world. The so-called (five roots of goodness) are: the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom. Gradually attaining the gate of samadhi (meditative absorption), called a Bhikshu (arhat, one who has exhausted all outflows)! This is called understanding the suffering of the many.』

『What is called understanding the suffering that exists? It means: observing a kind of pudgala (person), with a little greed, a little anger, a little delusion, even if there is a small amount of greed, not fearing the faults of greed, therefore suffering, sorrow, and grief arise and follow along; even if there is a small amount of anger, not fearing the faults of anger, therefore suffering, sorrow, and grief arise and follow along; even if there is a small amount of delusion, not fearing the faults of delusion, therefore suffering, sorrow, and grief arise and follow along, all of which are completely understood. Diligently cultivating the five roots of goodness that transcend the world, gradually attaining the gate of samadhi (meditative absorption), called a Bhikshu (arhat, one who has exhausted all outflows)! This is called understanding the suffering that exists.』

『What is called understanding the happiness of the many? It means: a kind of pudgala (person), completely understands...』

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此貪、瞋、癡三不善根為生苦本，能永除斷，于出世間信等五種無漏善根，精勤修習，次第獲得三摩地門，名曰漏盡比丘！此則名爲了知眾樂。了知有樂，精勤修習，次第獲得三摩地門，亦如上說。比丘！如是四種苦樂，皆應了知。」

比丘復白佛言：「世尊！云何名為四三摩地？」

佛言：「所謂：信解受持，如法修行，能斷貪慾故；信解受持，如法修行，通達一切諸妙法門故；信解受持，如法修行，獲得一切甚深智見故；信解受持，如法修行，獲得一切清凈妙慧故。」

「云何能斷貪慾？」

佛言：「比丘！汝等應當于顯露處，或林間、或樹下、或空寂處，常坐不臥，安住禪定。應觀此身，三十六物和合而成，體非清凈，虛幻不實，不應妄生愛念戀著，如是思惟，深生厭離。比丘！如是名為能斷貪慾。」

「云何三十六物？」

佛言：「所謂外相十二：發、毛、爪、齒、眵、淚、耵聹、涕、唾、垢汗、大小便溺。中相十二：皮、膚、血、肉、筋、脈、骨、髓、肪、膏、腦、膜。內相十二：脾、腎、心、肺、肝、膽、臟、胃、赤白二痰、生熟二臟。比丘！是名三十六物。」

復告比丘：「又諸世間，地中所生，百穀苗稼，須假耕種，亦非清凈自然而生，是故汝應于顯露

【現代漢語翻譯】 現代漢語譯本：此貪（Tanha，渴愛）、瞋（Dosa，嗔恨）、癡（Moha，愚癡）三種不善的根源是產生痛苦的根本，如果能夠永遠去除斷滅，對於出世間的信（Saddha，信心）、進（Viriya，精進）、念（Sati，正念）、定（Samadhi，禪定）、慧（Panna，智慧）這五種無漏的善根，精勤地修習，次第獲得三摩地（Samadhi，禪定）之門，就叫做漏盡比丘（Arahat，阿羅漢）！這便叫做爲了知眾樂。了知有樂，精勤修習，次第獲得三摩地之門，也如上面所說。比丘！像這樣四種苦樂，都應當了知。

比丘又稟告佛說：『世尊！什麼叫做四三摩地？』

佛說：『就是：信解受持，如法修行，能夠斷除貪慾的緣故；信解受持，如法修行，通達一切諸妙法門的緣故；信解受持，如法修行，獲得一切甚深智見的緣故；信解受持，如法修行，獲得一切清凈妙慧的緣故。』

『怎樣才能斷除貪慾？』

佛說：『比丘！你們應當在顯露的地方，或者林間、或者樹下、或者空寂的地方，常常坐著不躺臥，安住在禪定之中。應當觀察這個身體，由三十六種不凈之物和合而成，體性並非清凈，虛幻不實，不應該妄生愛念戀著，像這樣思惟，深深地生起厭離之心。比丘！像這樣就叫做能夠斷除貪慾。』

『什麼是三十六物？』

佛說：『就是外相十二種：頭髮、毛髮、指甲、牙齒、眼屎、眼淚、耳垢、鼻涕、唾液、污垢汗水、大小便溺。中相十二種：面板、血、肉、筋、脈、骨、髓、脂肪、膏、腦、膜。內相十二種：脾、腎、心、肺、肝、膽、臟、胃、赤白二痰、生熟二臟。比丘！這就叫做三十六物。』

又告訴比丘：『世間上，土地中所生長的各種穀物苗稼，必須依靠耕種，也不是清凈自然而生，因此你們應當在顯露

【English Translation】 English version: These three unwholesome roots of greed (Tanha, craving), hatred (Dosa, aversion), and delusion (Moha, ignorance) are the source of suffering. If one can permanently eliminate them and diligently cultivate the five pure faculties of faith (Saddha, confidence), energy (Viriya, effort), mindfulness (Sati, awareness), concentration (Samadhi, meditation), and wisdom (Panna, insight) in the supramundane realm, gradually attaining the gates of Samadhi (Samadhi, concentration), one is called a 'Bhikkhu who has exhausted all outflows' (Arahat, one who is free from rebirth)! This is called 'knowing the pleasure of the many.' Having known pleasure, diligently cultivate and gradually attain the gates of Samadhi, as described above. Bhikkhus! You should understand these four types of suffering and pleasure.

The Bhikkhu then said to the Buddha: 'Venerable One! What are the four Samadhis?'

The Buddha said: 'They are: believing, understanding, receiving, and upholding, practicing according to the Dharma, thereby able to cut off greed; believing, understanding, receiving, and upholding, practicing according to the Dharma, thereby comprehending all the wonderful Dharma gates; believing, understanding, receiving, and upholding, practicing according to the Dharma, thereby obtaining all profound wisdom and insight; believing, understanding, receiving, and upholding, practicing according to the Dharma, thereby obtaining all pure and wonderful wisdom.'

'How can one cut off greed?'

The Buddha said: 'Bhikkhus! You should always sit without lying down in open places, or in forests, or under trees, or in quiet places, abiding in meditation. You should contemplate this body, which is composed of thirty-six impure substances, its nature is not pure, it is illusory and unreal, and you should not foolishly generate love and attachment. By contemplating in this way, deeply generate aversion. Bhikkhus! This is called being able to cut off greed.'

'What are the thirty-six substances?'

The Buddha said: 'They are the twelve external aspects: hair, body hair, nails, teeth, eye mucus, tears, earwax, nasal mucus, saliva, dirt and sweat, urine and feces. The twelve intermediate aspects: skin, flesh, blood, sinews, veins, bones, marrow, fat, grease, brain, membrane. The twelve internal aspects: spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red and white phlegm, raw and cooked internal organs. Bhikkhus! These are called the thirty-six substances.'

He further told the Bhikkhus: 'Furthermore, all the grains and crops that grow in the earth in this world must rely on cultivation; they do not arise purely and naturally. Therefore, you should in open places

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處，或林樹下，一心安住，如實觀察，此身不凈，虛假浮脆；眼耳等處，常行垢濁，而不堅固，極可厭離。如是安住三摩地門，信解受持，如法修行，永斷貪慾。」

「云何通達一切諸妙法門？」

佛言：「比丘！汝等應當于顯露處，或林樹下、或空寂處，常坐不臥，修習禪定，護念憐愍一切眾生，而為引導，皆令了悟。一切有為，虛幻不實，譬如優曇缽羅華，顏色殊好，既開敷已，非能堅固。此身非堅，亦復如是！是故汝應于顯露處，或林樹下，寂靜之處，安住禪定，觀一切身，有為不實，如夢如幻，方便開示，引導眾生，皆令信受愛樂禪定。比丘！是名於三摩地信解受持如法修行，通達一切諸妙法門。」

「云何獲得一切甚深智見？」

佛言比丘：「安住禪定，悟此甚深微妙法已，深心愛樂，決定堅固，晝夜繫念，精進無懈，智光遍照，無明暗蔽，永盡無餘。譬如虛空密雲暗蔽，于日中時云忽退散得見日光，普照一切無有障礙。三摩地門一切智光，除其煩惱無明暗蔽，亦復如是！是故汝應善思念之，如實安住，晝夜無懈，於一切智，堅固攝受。比丘！是名於三摩地門信解受持如法修行，獲得一切甚深智見。」

「云何獲得一切清凈妙慧？」

佛言比丘：「汝等應當于顯露處

【現代漢語翻譯】 現代漢語譯本：『在空曠的地方，或者樹林下，一心安住，如實觀察，這個身體是不乾淨的，虛假而脆弱；眼耳等器官，常常產生污垢和濁物，而且不堅固，非常令人厭惡。像這樣安住於三摩地（Samadhi，禪定）之門，以信心理解並接受奉持，如法修行，永遠斷除貪慾。』

『怎樣才能通達一切美好的法門呢？』

佛說：『比丘（Bhiksu，出家修行的男子）！你們應當在顯露的地方，或者樹林下、或者空曠寂靜的地方，經常坐著不躺臥，修習禪定，護念憐憫一切眾生，並且引導他們，使他們都能夠覺悟。一切有為法，都是虛幻不真實的，譬如優曇缽羅華（Udumbara，一種稀有的花），顏色非常美好，即使開放了，也不能長久保持。這個身體不堅固，也是這樣！所以你們應當在顯露的地方，或者樹林下，寂靜的地方，安住于禪定，觀察一切身體，有為法是不真實的，如夢如幻，方便開示，引導眾生，使他們都能夠信受並喜愛禪定。比丘！這叫做對於三摩地以信心理解並接受奉持，如法修行，通達一切美好的法門。』

『怎樣才能獲得一切甚深的智慧和見解呢？』

佛對比丘說：『安住于禪定，領悟這甚深微妙的法之後，內心深切地喜愛，堅定不移，日夜繫念，精進不懈怠，智慧的光芒普遍照耀，沒有無明的黑暗遮蔽，永遠斷盡無餘。譬如虛空中濃密的雲彩遮蔽，在正午的時候雲彩忽然消散，能夠看見太陽的光芒，普遍照耀一切沒有障礙。三摩地之門的一切智慧光芒，去除煩惱和無明的黑暗遮蔽，也是這樣！所以你們應當好好地思念它，如實安住，日夜不懈怠，對於一切智慧，堅定地攝取和接受。比丘！這叫做對於三摩地之門以信心理解並接受奉持，如法修行，獲得一切甚深的智慧和見解。』

『怎樣才能獲得一切清凈的妙慧呢？』

佛對比丘說：『你們應當在顯露的地方

【English Translation】 English version: 'In a secluded place, or under a forest tree, abide with a focused mind, observing truthfully that this body is impure, false, and fragile; the eyes, ears, and other organs constantly produce filth and turbidity, and are not firm, being extremely repulsive. Thus abiding in the Samadhi (concentration) gate, with faith understand and uphold it, practice according to the Dharma, and forever cut off greed.'

'How can one thoroughly understand all the wonderful Dharma gates?'

The Buddha said: 'Bhikshus (monks)! You should, in open places, or under forest trees, or in quiet, empty places, constantly sit without lying down, cultivate meditation, protect and have compassion for all sentient beings, and guide them, enabling them all to awaken. All conditioned phenomena are illusory and unreal, like the Udumbara (a rare flower) flower, whose color is exceptionally beautiful, but even when it blooms, it cannot remain firm. This body is not firm, and it is the same! Therefore, you should, in open places, or under forest trees, in quiet places, abide in meditation, observe all bodies, that conditioned phenomena are unreal, like dreams and illusions, skillfully explain and guide sentient beings, enabling them all to believe, accept, and love meditation. Bhikshus! This is called, with faith, understanding and upholding Samadhi, practicing according to the Dharma, and thoroughly understanding all the wonderful Dharma gates.'

'How can one obtain all profound wisdom and insight?'

The Buddha said to the Bhikshus: 'Abiding in meditation, having awakened to this profound and subtle Dharma, deeply cherish it in your hearts, be resolute and firm, keep it in mind day and night, be diligent without懈怠(laziness), the light of wisdom will shine everywhere, without the darkness of ignorance obscuring it, forever exhausting it without remainder. Just as dense clouds obscure the sky, but at midday the clouds suddenly disperse, and one can see the sunlight, shining universally without obstruction. The light of all wisdom from the Samadhi gate, removing the darkness of afflictions and ignorance, is also like this! Therefore, you should contemplate it well, abide truthfully, day and night without懈怠(laziness), and firmly embrace and accept all wisdom. Bhikshus! This is called, with faith, understanding and upholding the Samadhi gate, practicing according to the Dharma, and obtaining all profound wisdom and insight.'

'How can one obtain all pure and wonderful wisdom?'

The Buddha said to the Bhikshus: 'You should, in open places

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，或林樹下、或空寂處，常坐不臥，正念安住三摩地門。苦受、樂受、憂受、喜受及與舍受，皆已離故，勝定熏修，圓滿清凈，則為安住四三摩地，悉能了知四種信解，攝受通達作大導師。若攝受者、若通達者，則為安住善平等地，觀察度量，一切智智，如是如是！」

復告比丘：「汝應于顯露處，或林樹下、或空寂處，苦已離故、樂已離故、憂已離故、喜已離故、舍已離故，勝定解脫，圓滿清凈，如實安住四三摩地。比丘！是名於三摩地門信解受持如法修行，獲得一切清凈妙慧。比丘！如是名為四三摩地。」

佛說法乘義決定經卷上 大正藏第 17 冊 No. 0763 佛說法乘義決定經

佛說法乘義決定經卷中

西天三藏明因妙善普濟法師金總持等奉　詔譯

爾時勇猛甚深比丘復白佛言：「世尊！云何名為住四念處？」

佛言：「比丘！所謂應觀內身、外身、內外身住，有色不凈。一切世間，憂悲苦惱，正念了知；觀內受、外受、內外受住，種種諸苦。一切世間，受悲苦惱，正念了知；觀內心、外心、內外心住，虛幻無常。一切世間，憂悲苦惱，正念了知；觀內法、外法、內外法住，悟無我理。一切世間，憂悲苦惱，正念了知。比丘！是名住四念處。」

比

【現代漢語翻譯】 現代漢語譯本： 『或在林樹下，或在空寂處，經常端坐不臥，以正念安住於三摩地（Samadhi，禪定）之門。因為已經遠離了苦受、樂受、憂受、喜受以及舍受，通過殊勝禪定的熏修，達到圓滿清凈的狀態，這就是安住於四三摩地。能夠完全了知四種信解，攝受和通達，成為偉大的導師。能夠攝受和通達的人，就是安住于善平等地，觀察和度量一切智智（Sarvajna-jnana，一切種智），就是這樣，就是這樣！』

佛又告訴比丘：『你應該在顯露之處，或在林樹下，或在空寂處，因為已經遠離了苦、樂、憂、喜、舍，通過殊勝禪定的解脫，達到圓滿清凈的狀態，如實地安住於四三摩地。比丘！這被稱為在三摩地之門信解受持，如法修行，獲得一切清凈妙慧。比丘！這就是所謂的四三摩地。』

《佛說法乘義決定經》捲上 大正藏第 17 冊 No. 0763 《佛說法乘義決定經》

《佛說法乘義決定經》卷中

西天三藏明因妙善普濟法師金總持等奉 詔譯

這時，勇猛甚深的比丘再次稟告佛說：『世尊！什麼叫做安住於四念處（Sati-patthana，四念住）？』

佛說：『比丘！就是說應當觀察內身、外身、內外身安住，看到有色的不凈。對於一切世間的憂愁、悲傷、痛苦、煩惱，以正念了知；觀察內受、外受、內外受安住，看到種種諸苦。對於一切世間的感受、悲傷、痛苦、煩惱，以正念了知；觀察內心、外心、內外心安住，看到虛幻無常。對於一切世間的憂愁、悲傷、痛苦、煩惱，以正念了知；觀察內法、外法、內外法安住，領悟無我的道理。對於一切世間的憂愁、悲傷、痛苦、煩惱，以正念了知。比丘！這就叫做安住於四念處。』

【English Translation】 English version: 'Either under a forest tree, or in a secluded place, constantly sit without lying down, abiding in the Samadhi (禪定, concentration) gate with right mindfulness. Because one has already departed from painful feelings, pleasant feelings, sorrowful feelings, joyful feelings, and neutral feelings, through the cultivation of superior Samadhi, achieving a state of perfect purity, this is abiding in the four Samadhis. Being able to fully understand the four kinds of faith and understanding, embracing and comprehending, becoming a great teacher. One who can embrace and comprehend is abiding in the ground of good equality, observing and measuring the Sarvajna-jnana (一切種智, all-knowing wisdom), it is like this, it is like this!'

The Buddha further told the Bhikshu (比丘, monk): 'You should, in a conspicuous place, or under a forest tree, or in a secluded place, because you have already departed from suffering, pleasure, sorrow, joy, and equanimity, through the liberation of superior Samadhi, achieving a state of perfect purity, truly abide in the four Samadhis. Bhikshu! This is called believing, understanding, receiving, upholding, and practicing according to the Dharma (佛法, the teachings) in the Samadhi gate, obtaining all pure and wonderful wisdom. Bhikshu! This is what is called the four Samadhis.'

The Sutra on the Definitive Meaning of the Buddha's Teaching Vehicle, Volume 1 Taisho Tripitaka Volume 17, No. 0763, The Sutra on the Definitive Meaning of the Buddha's Teaching Vehicle

The Sutra on the Definitive Meaning of the Buddha's Teaching Vehicle, Volume 2

Translated by the Tripitaka Master Mingyin Miaoshan Puji of Western India, Jin Zongchi, etc., under Imperial Decree

At that time, the courageous and profound Bhikshu (比丘, monk) again said to the Buddha: 'World Honored One! What is called abiding in the four Sati-patthana (四念住, foundations of mindfulness)?'

The Buddha said: 'Bhikshu! It is said that one should observe the inner body, the outer body, and the inner and outer body abiding, seeing the impurity of form. For all the sorrows, grief, suffering, and afflictions of the world, knowing them with right mindfulness; observing the inner feelings, the outer feelings, and the inner and outer feelings abiding, seeing all kinds of suffering. For all the feelings, grief, suffering, and afflictions of the world, knowing them with right mindfulness; observing the inner mind, the outer mind, and the inner and outer mind abiding, seeing the illusion and impermanence. For all the sorrows, grief, suffering, and afflictions of the world, knowing them with right mindfulness; observing the inner Dharma (佛法, the teachings), the outer Dharma, and the inner and outer Dharma abiding, realizing the principle of no-self. For all the sorrows, grief, suffering, and afflictions of the world, knowing them with right mindfulness. Bhikshu! This is called abiding in the four Sati-patthana.'

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丘復白佛言：「世尊！云何四正斷？」

佛言：「所謂未生不善法，以精進力，攝伏斷除，令永不生故；已生不善法，以精進力，攝伏斷除，令永斷滅故；未生善法，以精進力，正念攝受，令生起故；已生善法，以精進力，堅固安住，正念攝受，令增長故。是名四正斷。」

比丘復白佛言：「世尊！云何四神足？」

佛言：「所謂欲定斷行具神足力，自欲獲得思惟依止、離欲依止、寂滅依止，於此攝受伏除諍論。勤定斷行具神足力，自勤獲得思惟依止、離欲依止、寂滅依止，於此攝受伏除諍論。心定斷行具神足力，自心獲得思惟依止、離欲依止、寂滅依止，於此攝受伏除諍論。觀定斷行具神足力，自觀獲得思惟依止、離欲依止、寂滅依止，於此攝受伏除諍論。」佛言：「比丘！是謂四神足。」

比丘復白佛言：「世尊！云何五根？」

佛言：「所謂：信根、進根、念根、定根、慧根。云何信根？謂于因果而生信樂，輪迴世間信行正見業報差別。若作諸業，或善或惡，彼彼業果，如如招報，于自信根，如實了知。是名信根。云何進根？謂于妙法而生信樂，勤加精進，如法修行。是名進根。云何念根？以精進力，積集善行，唸唸修習，而無退轉。是名念根。云何定根？謂於法念，專心一境

【現代漢語翻譯】 現代漢語譯本： 丘復（Qiu Fu）稟告佛陀說：『世尊！什麼是四正斷？』 佛陀說：『所謂對於未生起的惡法，以精進的力量，攝伏斷除，使它永遠不生起；對於已經生起的惡法，以精進的力量，攝伏斷除，使它永遠斷滅；對於未生起的善法，以精進的力量，以正念攝受，使它生起；對於已經生起的善法，以精進的力量，使它堅固安住，以正念攝受，使它增長。這叫做四正斷。』 比丘（Biqiu）又稟告佛陀說：『世尊！什麼是四神足？』 佛陀說：『所謂以欲定（yu ding）為基礎，配合精進的修行，具足神通的力量，自己想要獲得思惟的依止、離欲的依止、寂滅的依止，於此攝受，伏除諍論。以勤定（qin ding）為基礎，配合精進的修行，具足神通的力量，自己勤奮獲得思惟的依止、離欲的依止、寂滅的依止，於此攝受，伏除諍論。以心定（xin ding）為基礎，配合精進的修行，具足神通的力量，自己內心獲得思惟的依止、離欲的依止、寂滅的依止，於此攝受，伏除諍論。以觀定（guan ding）為基礎，配合精進的修行，具足神通的力量，自己觀察獲得思惟的依止、離欲的依止、寂滅的依止，於此攝受，伏除諍論。』佛陀說：『比丘！這就是四神足。』 比丘又稟告佛陀說：『世尊！什麼是五根？』 佛陀說：『所謂：信根（xin gen）、進根（jin gen）、念根（nian gen）、定根（ding gen）、慧根（hui gen）。什麼是信根？就是對於因果而生起信心和喜樂，相信輪迴世間，相信行為和正見，相信業報的差別。如果造作各種業，或是善或是惡，那些業的果報，就像那樣招致回報，對於自己的信根，如實了知。這叫做信根。什麼是進根？就是對於妙法而生起信心和喜樂，勤加精進，如法修行。這叫做進根。什麼是念根？以精進的力量，積集善行，唸唸修習，而沒有退轉。這叫做念根。什麼是定根？就是對於法念，專心一境

【English Translation】 English version: Qiu Fu reported to the Buddha, 'World Honored One! What are the Four Right Exertions?' The Buddha said, 'They are: for unwholesome states that have not yet arisen, to prevent them from arising by energetic effort, subduing and eliminating them; for unwholesome states that have already arisen, to eliminate them permanently by energetic effort, subduing and eliminating them; for wholesome states that have not yet arisen, to cause them to arise by energetic effort, mindfully embracing them; for wholesome states that have already arisen, to cause them to be firm and stable, to grow and increase by energetic effort, mindfully embracing them. These are called the Four Right Exertions.' A Bhikshu (Biqiu) again reported to the Buddha, 'World Honored One! What are the Four Foundations of Supernormal Powers?' The Buddha said, 'They are: the foundation of supernormal power based on desire-concentration (yu ding), combined with diligent practice, possessing the power of supernormal abilities, oneself desiring to obtain reliance on thought, reliance on detachment, reliance on tranquility, embracing these and subduing and eliminating disputes. The foundation of supernormal power based on effort-concentration (qin ding), combined with diligent practice, possessing the power of supernormal abilities, oneself diligently obtaining reliance on thought, reliance on detachment, reliance on tranquility, embracing these and subduing and eliminating disputes. The foundation of supernormal power based on mind-concentration (xin ding), combined with diligent practice, possessing the power of supernormal abilities, oneself mentally obtaining reliance on thought, reliance on detachment, reliance on tranquility, embracing these and subduing and eliminating disputes. The foundation of supernormal power based on observation-concentration (guan ding), combined with diligent practice, possessing the power of supernormal abilities, oneself observing and obtaining reliance on thought, reliance on detachment, reliance on tranquility, embracing these and subduing and eliminating disputes.' The Buddha said, 'Bhikshu! These are called the Four Foundations of Supernormal Powers.' A Bhikshu again reported to the Buddha, 'World Honored One! What are the Five Roots?' The Buddha said, 'They are: the root of faith (xin gen), the root of effort (jin gen), the root of mindfulness (nian gen), the root of concentration (ding gen), and the root of wisdom (hui gen). What is the root of faith? It is to generate faith and joy in cause and effect, to believe in the cycle of rebirth in the world, to believe in actions and right views, and to believe in the differences in karmic retribution. If one creates various karmas, whether good or bad, the fruits of those karmas will bring about corresponding retributions, and to truly understand one's own root of faith. This is called the root of faith. What is the root of effort? It is to generate faith and joy in the wonderful Dharma, to diligently apply effort, and to cultivate according to the Dharma. This is called the root of effort. What is the root of mindfulness? It is to accumulate good deeds with energetic effort, to cultivate them moment by moment, without regression. This is called the root of mindfulness. What is the root of concentration? It is to focus one's mind on a single state

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，而無散動，是名定根。云何慧根？謂于定中，觀照一切，通達無礙，是名慧根。」

比丘復白佛言：「世尊！云何五力？」

佛言：「所謂：信力、進力、念力、定力、慧力。云何信力？謂諸有情，受如來法，信為根本，善能安住，而無流轉。若沙門婆羅門、若天魔梵，若世間法皆能信解，隨順攝受。是名信力。云何進力？謂能勇猛，精進堅固，安住善法，無有疲懈，雖被眾苦，而能堪忍，不捨善軛，行大精進。是名進力。云何念力？謂于念中，安住分位，堅固憶持，常無散動，亦無忘失，是名念力。云何定力？謂能摧伏欲染業果諸不善法，乃至安住四禪、三昧。是名定力。云何慧力？謂住世間，發起正慧，于聖道行，具足修行，擇不善法，離諸苦際，是名慧力。」

比丘復白佛言：「世尊！云何七覺支？」

佛言：「所謂：擇法覺支、念覺支、定覺支、精進覺支、輕安覺支、舍覺支、喜覺支。云何擇法覺支？謂于諸法，而能揀擇，思惟依止、離欲依止、寂滅依止，攝伏諍論故。云何念覺支？謂于諸法，正念修習，思惟依止、離欲依止、寂滅依止，攝伏諍論故。云何定覺支？謂能發起清凈妙慧，思惟依止、離欲依止、寂滅依止，攝伏諍論故。云何精進覺支？謂于善行，精進無懈，思惟依止

【現代漢語翻譯】 現代漢語譯本：不散亂動搖，這就叫做定根。什麼是慧根？就是在禪定中，觀察照見一切事物，通達無礙，這就叫做慧根。

比丘再次稟告佛說：『世尊！什麼是五力？』

佛說：『就是：信力、進力、念力、定力、慧力。什麼是信力？就是一切眾生，接受如來的教法，以信為根本，能夠很好地安住其中，而沒有動搖流轉。對於沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，祭司），對於天魔梵（Deva-Māra-Brahma，天界的魔和梵天），對於世間法都能信解，隨順接受。這就叫做信力。什麼是進力？就是能夠勇猛精進，堅定穩固，安住于善法，沒有疲憊懈怠，即使遭受各種苦難，也能夠忍受，不捨棄善的責任，行持大的精進。這就叫做進力。什麼是念力？就是在正念中，安住于所緣境，堅定地憶持，常常沒有散亂動搖，也沒有忘失，這就叫做念力。什麼是定力？就是能夠摧伏貪慾染污和業報所產生的各種不善法，乃至安住於四禪（catuḥ-dhyāna，四種禪定境界）、三昧（samādhi，專注狀態）。這就叫做定力。什麼是慧力？就是安住於世間，發起正確的智慧，對於聖道之行，具足修行，選擇不善之法，遠離各種痛苦的邊際，這就叫做慧力。』

比丘再次稟告佛說：『世尊！什麼是七覺支？』

佛說：『就是：擇法覺支、念覺支、定覺支、精進覺支、輕安覺支、舍覺支、喜覺支。什麼是擇法覺支？就是對於各種法，能夠揀擇，思惟依止於遠離貪慾、思惟依止於寂滅，爲了止息諍論的緣故。什麼是念覺支？就是對於各種法，以正念修習，思惟依止於遠離貪慾、思惟依止於寂滅，爲了止息諍論的緣故。什麼是定覺支？就是能夠發起清凈微妙的智慧，思惟依止於遠離貪慾、思惟依止於寂滅，爲了止息諍論的緣故。什麼是精進覺支？就是對於善行，精進不懈怠，思惟依止

【English Translation】 English version: Without scattering or wavering, this is called the root of concentration (定根, Dìng gēn). What is the root of wisdom (慧根, Huì gēn)? It is, in the state of concentration, observing and illuminating all things, understanding and penetrating without obstruction. This is called the root of wisdom.

The Bhikṣu (比丘, Bǐqiū, a Buddhist monk) further said to the Buddha: 'World Honored One (世尊, Shìzūn)! What are the five powers (五力, Wǔ lì)?'

The Buddha said: 'They are: the power of faith (信力, Xìnlì), the power of vigor (進力, Jìnlì), the power of mindfulness (念力, Niànlì), the power of concentration (定力, Dìnglì), and the power of wisdom (慧力, Huìlì). What is the power of faith? It is that all sentient beings, receiving the Dharma (法, Fǎ, the teachings) of the Tathāgata (如來, Rúlái, 'Thus Come One', an epithet of the Buddha), take faith as the root, are able to abide well, and are without wandering or turning away. Whether Śrāmaṇa (沙門, Śrāmaṇa, wandering ascetics), Brāhmaṇa (婆羅門, Brāhmaṇa, priests), Deva-Māra-Brahma (天魔梵, Déva-Māra-Brahma, gods, demons, and Brahma), or worldly dharmas, they are able to believe and understand, and follow and accept them. This is called the power of faith. What is the power of vigor? It is being able to be courageous, vigorous, firm, and steadfast, abiding in good dharmas, without weariness or laziness. Although afflicted by various sufferings, they are able to endure them, not abandoning the yoke of goodness, and practicing great vigor. This is called the power of vigor. What is the power of mindfulness? It is, in mindfulness, abiding in the object of focus, firmly remembering, constantly without scattering or wavering, and without forgetting. This is called the power of mindfulness. What is the power of concentration? It is being able to subdue desires, defilements, karmic results, and all unwholesome dharmas, and even abiding in the four dhyānas (四禪, sì chán, four states of meditative absorption) and samādhi (三昧, sānmèi, a state of concentrated awareness). This is called the power of concentration. What is the power of wisdom? It is abiding in the world, generating right wisdom, fully practicing the path of the Noble Ones, choosing unwholesome dharmas, and departing from the boundaries of all suffering. This is called the power of wisdom.'

The Bhikṣu further said to the Buddha: 'World Honored One! What are the seven factors of enlightenment (七覺支, Qī jué zhī)?'

The Buddha said: 'They are: the factor of discrimination of dharmas (擇法覺支, Zéfǎ jué zhī), the factor of mindfulness (念覺支, Niàn jué zhī), the factor of concentration (定覺支, Dìng jué zhī), the factor of vigor (精進覺支, Jīngjìn jué zhī), the factor of tranquility (輕安覺支, Qīng'ān jué zhī), the factor of equanimity (舍覺支, Shě jué zhī), and the factor of joy (喜覺支, Xǐ jué zhī). What is the factor of discrimination of dharmas? It is being able to discriminate among all dharmas, contemplating reliance on detachment from desire, contemplating reliance on tranquility, for the sake of subduing disputes. What is the factor of mindfulness? It is, with regard to all dharmas, practicing right mindfulness, contemplating reliance on detachment from desire, contemplating reliance on tranquility, for the sake of subduing disputes. What is the factor of concentration? It is being able to generate pure and wonderful wisdom, contemplating reliance on detachment from desire, contemplating reliance on tranquility, for the sake of subduing disputes. What is the factor of vigor? It is, with regard to good actions, being vigorous without懈怠, contemplating reliance

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、離欲依止、寂滅依止，攝伏諍論故。云何輕安覺支？謂于諸法，遠離粗重，調暢身心，思惟依止、離欲依止、寂滅依止，攝伏諍論故。云何舍覺支？謂于諸法，遠離放逸，令心寂靜，思惟依止、離欲依止、寂滅依止，攝伏諍論故。云何喜覺支？謂于諸法，而生喜受，思惟依止、離欲依止、寂滅依止，攝伏諍論故。」佛告比丘：「是名七覺支。」

比丘復白佛言：「世尊！云何八聖道？」

佛言：「所謂正見、正思惟、正語、正業、正命、正勤、正念、正定。云何正見？于所見境，有取有與；有善惡行；有善惡行所招之果；有世出世間一切眾生所作之業，乃至須陀洹果、斯陀含果、阿那含果、阿羅漢果。此世他世，微妙善行，皆以正見，通達明瞭，凈修梵行，永斷惑障，所作已辦，到于彼岸。是名正見。云何正思惟？謂以智慧，分別揀擇，令身、語、意三業無失，離諸過咎。是名正思惟。云何正語？謂能永斷妄言、綺語、惡罵、兩舌。是名正語。云何正業？謂諸有情永離殺生、偷盜、染欲。是名正業。云何正命？謂受世間衣服、臥具、飲食、醫藥，而為資養，非邪命故。是名正命。云何正精進？謂能勇猛，破煩惱魔，常修善行，無有懈怠。是名正精進。云何正念？謂憶過去所修善法，唸唸攝持，而無錯謬

【現代漢語翻譯】 現代漢語譯本：云何輕安覺支？謂于諸法，遠離粗重，調暢身心，思惟依止、離欲依止、寂滅依止，攝伏諍論故。云何舍覺支？謂于諸法，遠離放逸，令心寂靜，思惟依止、離欲依止、寂滅依止，攝伏諍論故。云何喜覺支？謂于諸法，而生喜受，思惟依止、離欲依止、寂滅依止，攝伏諍論故。』佛告比丘：『是名七覺支。』

比丘復白佛言：『世尊！云何八聖道？』

佛言：『所謂正見、正思惟、正語、正業、正命、正勤、正念、正定。云何正見？于所見境，有取有與；有善惡行；有善惡行所招之果；有世出世間一切眾生所作之業，乃至須陀洹果（Sotapanna-phala，入流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果）、阿羅漢果（Arahat-phala，無學果）。此世他世，微妙善行，皆以正見，通達明瞭，凈修梵行，永斷惑障，所作已辦，到于彼岸。是名正見。云何正思惟？謂以智慧，分別揀擇，令身、語、意三業無失，離諸過咎。是名正思惟。云何正語？謂能永斷妄言、綺語、惡罵、兩舌。是名正語。云何正業？謂諸有情永離殺生、偷盜、染欲。是名正業。云何正命？謂受世間衣服、臥具、飲食、醫藥，而為資養，非邪命故。是名正命。云何正精進？謂能勇猛，破煩惱魔，常修善行，無有懈怠。是名正精進。云何正念？謂憶過去所修善法，唸唸攝持，而無錯謬。

【English Translation】 English version: What is the enlightenment factor of tranquility? It means that in all dharmas, one is far from coarseness and heaviness, harmonizes body and mind, and contemplates reliance, detachment, and cessation, thus subduing disputes. What is the enlightenment factor of equanimity? It means that in all dharmas, one is far from negligence, calms the mind, and contemplates reliance, detachment, and cessation, thus subduing disputes. What is the enlightenment factor of joy? It means that in all dharmas, one generates joyful feelings, and contemplates reliance, detachment, and cessation, thus subduing disputes.' The Buddha told the monks, 'These are called the seven factors of enlightenment.'

The monk further asked the Buddha, 'World Honored One! What is the Noble Eightfold Path?'

The Buddha said, 'They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What is right view? Regarding the objects of perception, there is taking and giving; there are good and bad actions; there are the fruits of good and bad actions; there are the actions of all sentient beings in this world and beyond, up to the fruits of Sotapanna (Sotapanna-phala, Stream-enterer), Sakadagami (Sakadagami-phala, Once-returner), Anagami (Anagami-phala, Non-returner), and Arhat (Arahat-phala, Worthy One). In this life and the next, subtle and virtuous actions are all understood and clarified through right view, purely cultivating Brahma-conduct, permanently cutting off delusions and obstacles, accomplishing what needs to be done, and reaching the other shore. This is called right view. What is right thought? It means using wisdom to discern and select, ensuring that the three karmas of body, speech, and mind are without fault, and free from all errors. This is called right thought. What is right speech? It means permanently abandoning false speech, embellished speech, harsh speech, and divisive speech. This is called right speech. What is right action? It means that all sentient beings permanently abstain from killing, stealing, and sexual misconduct. This is called right action. What is right livelihood? It means receiving worldly clothing, bedding, food, and medicine for sustenance, and not engaging in wrong livelihood. This is called right livelihood. What is right effort? It means being courageous, breaking the demon of afflictions, constantly cultivating virtuous actions, and being without laziness. This is called right effort. What is right mindfulness? It means remembering the virtuous dharmas cultivated in the past, constantly maintaining them in mind without error.'

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。是名正念。云何正定？謂心能安住于奢摩他、毗缽舍那，寂然不動。是名正定。」佛告比丘：「是名八聖道。」

爾時勇猛甚深比丘復白佛言：「世尊！云何十六心念？」

佛言：「所謂念心和合故，和合平等，如實了知；念心相應故，相應平等，如實了知。念法自性和合故，和合平等，如實了知；念法自性相應故，相應平等，如實了知；念法增長和合故，和合平等，如實了知；念法增長相應故，相應平等，如實了知。念身正知和合故，和合平等，如實了知；念身正知相應故，相應平等，如實了知；念身行正知和合故，和合平等，如實了知；念身行正知相應故，相應平等，如實了知。念一切身正知和合故，和合平等，如實了知；念一切身正知相應故，相應平等，如實了知；念一切身行正知和合故，和合平等，如實了知；念一切身行正知相應故，相應平等，如實了知。念輕安身行和合故，和合平等，如實了知；念輕安身行相應故，相應平等，如實了知。念喜正知和合故，和合平等，如實了知；念喜正知相應故，相應平等，如實了知。念樂正知和合故，和合平等，如實了知；念樂正知相應故，相應平等，如實了知。念心正知和合故，和合平等，如實了知；念心正知相應故，相應平等，如實了知。念心行正知

【現代漢語翻譯】 現代漢語譯本 『這就是所謂的正念。什麼是正定呢？就是說心能夠安住在奢摩他（止，samatha）、毗缽舍那（觀，vipassana）中，寂靜不動。這就叫做正定。』佛陀告訴比丘們：『這就是八聖道。』 這時，勇猛甚深比丘又對佛說：『世尊！什麼是十六心念呢？』 佛說：『所謂念心和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念心相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念法自性和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念法自性相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知；念法增長和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念法增長相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念身正知和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念身正知相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知；念身行正知和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念身行正知相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念一切身正知和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念一切身正知相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知；念一切身行正知和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念一切身行正知相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念輕安身行和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念輕安身行相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念喜正知和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念喜正知相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念樂正知和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念樂正知相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念心正知和合的緣故，（對於這種）和合（的狀態），平等地、如實地了知；念心正知相應的緣故，（對於這種）相應（的狀態），平等地、如實地了知。念心行正知』

【English Translation】 English version 『This is called Right Mindfulness. What is Right Concentration? It means the mind can abide in Samatha (tranquility, samatha) and Vipassana (insight, vipassana), still and unmoving. This is called Right Concentration.』 The Buddha told the Bhikkhus (monks): 『This is the Noble Eightfold Path.』 At that time, the valiant and profound Bhikkhu said to the Buddha: 『Venerable One! What are the sixteen mindful thoughts?』 The Buddha said: 『Because of the union of mindful thought, one knows the union equally and truthfully; because of the correspondence of mindful thought, one knows the correspondence equally and truthfully. Because of the union of the nature of mindful Dharma, one knows the union equally and truthfully; because of the correspondence of the nature of mindful Dharma, one knows the correspondence equally and truthfully; because of the union of the growth of mindful Dharma, one knows the union equally and truthfully; because of the correspondence of the growth of mindful Dharma, one knows the correspondence equally and truthfully. Because of the union of mindful awareness of the body, one knows the union equally and truthfully; because of the correspondence of mindful awareness of the body, one knows the correspondence equally and truthfully; because of the union of mindful awareness of the body's actions, one knows the union equally and truthfully; because of the correspondence of mindful awareness of the body's actions, one knows the correspondence equally and truthfully. Because of the union of mindful awareness of all bodies, one knows the union equally and truthfully; because of the correspondence of mindful awareness of all bodies, one knows the correspondence equally and truthfully; because of the union of mindful awareness of all body's actions, one knows the union equally and truthfully; because of the correspondence of mindful awareness of all body's actions, one knows the correspondence equally and truthfully. Because of the union of mindful awareness of the body's actions of ease, one knows the union equally and truthfully; because of the correspondence of mindful awareness of the body's actions of ease, one knows the correspondence equally and truthfully. Because of the union of mindful awareness of joy, one knows the union equally and truthfully; because of the correspondence of mindful awareness of joy, one knows the correspondence equally and truthfully. Because of the union of mindful awareness of pleasure, one knows the union equally and truthfully; because of the correspondence of mindful awareness of pleasure, one knows the correspondence equally and truthfully. Because of the union of mindful awareness of the mind, one knows the union equally and truthfully; because of the correspondence of mindful awareness of the mind, one knows the correspondence equally and truthfully. Because of mindful awareness of the mind's actions』

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和合故，和合平等，如實了知；念心行正知相應故，相應平等，如實了知。念輕安心行和合故，和合平等，如實了知；念輕安心行相應故，相應平等，如實了知。念喜樂心和合故，和合平等，如實了知；念喜樂心相應故，相應平等，如實了知。念勝解心和合故，和合平等，如實了知；念勝解心相應故，相應平等，如實了知。念等引心和合故，和合平等，如實了知；念等引心相應故，相應平等，如實了知。如是乃至無常觀、離欲觀、寂滅觀、出離觀，和合平等，如實了知；相應平等，如實了知。」佛言：「比丘！如是名為十六心念。」

比丘復白佛言：「世尊！云何聲聞四果？」

佛言：「所謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。如是四果，諸聲聞眾，皆能信解，如來十號，功德圓滿；了知正法，清凈流佈，無有窮盡；了知僧伽，具足眾善，功德圓滿，于無我理，皆悉了達。如是信解，凈修梵行，具戒定慧、無礙解脫、解脫知見，出世功德，轉正法輪，證須陀洹果，功德具足；證斯陀含果，功德具足；證阿那含果，功德具足；證阿羅漢果，功德具足。凈戒圓滿，聖智現前，自在安隱，離諸熱惱，清凈無染，盡未來際，無有間斷，亦無退轉，以方便智，觀察一切，通達無礙。」佛言：「比丘！如是名

【現代漢語翻譯】 現代漢語譯本：由於（念）與（心）和合，所以（念、心）和合平等，如實了知；由於（念）與（心）的行持正知相應，所以（念、心）相應平等，如實了知。由於（念）、輕安（心）行和合，所以（念、輕安、心）和合平等，如實了知；由於（念）、輕安（心）行相應，所以（念、輕安、心）相應平等，如實了知。由於（念）、喜樂（心）和合，所以（念、喜樂、心）和合平等，如實了知；由於（念）、喜樂（心）相應，所以（念、喜樂、心）相應平等，如實了知。由於（念）、勝解（心）和合，所以（念、勝解、心）和合平等，如實了知；由於（念）、勝解（心）相應，所以（念、勝解、心）相應平等，如實了知。由於（念）、等引（心）和合，所以（念、等引、心）和合平等，如實了知；由於（念）、等引（心）相應，所以（念、等引、心）相應平等，如實了知。像這樣乃至無常觀、離欲觀、寂滅觀、出離觀，和合平等，如實了知；相應平等，如實了知。'比丘！'佛說，'這叫做十六心念。'

比丘又對佛說：'世尊！什麼是聲聞四果？'

佛說：'就是須陀洹果（Sotapanna-phala，預流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果）、阿羅漢果（Arahat-phala，無學果）。這四種果位，所有的聲聞眾，都能信解如來的十種稱號，功德圓滿；了知正法，清凈流佈，沒有窮盡；了知僧伽，具足各種善行，功德圓滿，對於無我的道理，都能完全通達。像這樣信解，清凈地修習梵行，具足戒、定、慧、無礙解脫、解脫知見，出世間的功德，轉正法輪，證得須陀洹果，功德具足；證得斯陀含果，功德具足；證得阿那含果，功德具足；證得阿羅漢果，功德具足。清凈的戒行圓滿，聖人的智慧顯現，自在安穩，遠離各種熱惱，清凈沒有污染，直到未來際，沒有間斷，也沒有退轉，用方便的智慧，觀察一切，通達無礙。'佛說：'比丘！這叫做'

【English Translation】 English version: Because of the union of (mindfulness) and (mind), there is union and equality, truly knowing; because of the correspondence of (mindfulness) and (mind)'s conduct with right knowledge, there is correspondence and equality, truly knowing. Because of the union of (mindfulness), tranquility (mind), and conduct, there is union and equality, truly knowing; because of the correspondence of (mindfulness), tranquility (mind), and conduct, there is correspondence and equality, truly knowing. Because of the union of (mindfulness), joy (mind), there is union and equality, truly knowing; because of the correspondence of (mindfulness), joy (mind), there is correspondence and equality, truly knowing. Because of the union of (mindfulness), conviction (mind), there is union and equality, truly knowing; because of the correspondence of (mindfulness), conviction (mind), there is correspondence and equality, truly knowing. Because of the union of (mindfulness), concentration (mind), there is union and equality, truly knowing; because of the correspondence of (mindfulness), concentration (mind), there is correspondence and equality, truly knowing. Likewise, up to the contemplation of impermanence, the contemplation of detachment, the contemplation of cessation, the contemplation of renunciation, there is union and equality, truly knowing; there is correspondence and equality, truly knowing.'Monks!' the Buddha said, 'This is called the sixteen mindfulness of mind.'

The monk further asked the Buddha: 'Venerable One! What are the four fruits of the Sravakas (Śrāvaka, Hearers)?'

The Buddha said: 'They are the Sotapanna-phala (須陀洹果, Stream-enterer fruit), the Sakadagami-phala (斯陀含果, Once-returner fruit), the Anagami-phala (阿那含果, Non-returner fruit), and the Arahat-phala (阿羅漢果, Arahant fruit). These four fruits, all the Sravakas can believe and understand, the Tathagata's (如來) ten titles, whose merits are complete; understanding the true Dharma (正法), purely flowing, without end; understanding the Sangha (僧伽), possessing all good qualities, whose merits are complete, and fully understanding the principle of non-self. Believing and understanding in this way, purely cultivating Brahma-conduct, possessing precepts, concentration, wisdom, unobstructed liberation, and the knowledge and vision of liberation, the merits of transcending the world, turning the wheel of the Dharma, attaining the Sotapanna-phala, whose merits are complete; attaining the Sakadagami-phala, whose merits are complete; attaining the Anagami-phala, whose merits are complete; attaining the Arahat-phala, whose merits are complete. Pure precepts are complete, the wisdom of the sages appears, being free and peaceful, away from all heat and vexation, pure and without defilement, until the future, without interruption, and without regression, using skillful wisdom, observing everything, and understanding without obstruction.' The Buddha said: 'Monks! This is called'

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為聲聞四果。」

比丘復白佛言：「云何如來十力？」

佛言：「所謂處非處智力：因果相應及不相應，如實了知故。自業智力：三世三業，如實了知故。靜慮解脫等持等至智力：皆能了知故。根勝劣智力：信等五根，或軟中上，皆能了知故。種種勝解智力：觀一切法，勝解明瞭，皆能通達故。種種界智力：無量世界，種種界性，皆能了知故。遍趣行智力：諸趣遍行，種種差別，皆能了知故。宿住隨念智力：過去世境，宿住隨念，皆能了知故。生滅智力：諸有情類，生滅因緣，皆能了知故。漏盡智力：根隨諸惑，淨盡無餘故。」佛告比丘：「如是名為如來十力。」

比丘復白佛言：「云何四無所畏？」

佛言：「所謂正等覺無畏：佛于正覺，諸法等覺，諸法皆悉了知，心無所畏故。諸天、魔、梵、沙門、婆羅門、天人、阿修羅等，皆悉恭敬。漏盡智無畏：如來諸漏欲染煩惱，皆已盡故，住安隱地，無有驚怖，于大眾中，作師子吼，梵、釋、諸天、轉輪聖王，尊重讚歎。出障道無畏：如來通達三乘聖道，於一切法，無有障礙故，心無所畏，諸天、魔、梵、沙門、婆羅門等，皆悉恭敬。出苦道無畏：如來於無數劫，修習善法，乃能決定出離苦道。諸天、魔、梵、沙門、婆羅門等，皆悉恭敬。」佛

【現代漢語翻譯】 現代漢語譯本：被稱為聲聞四果（Sravaka Four Fruits，指聲聞乘修行所證悟的四個階段）。

比丘再次稟告佛陀說：『什麼是如來的十力（Tathagata's Ten Powers）？』

佛陀說：『所謂的處非處智力（Power of Knowing What Is Possible and Impossible）：對於因果相應和不相應，如實了知。自業智力（Power of Knowing the Ripening of Karma）：對於過去、現在、未來三世的三業，如實了知。靜慮解脫等持等至智力（Power of Knowing Dhyana, Liberation, Samadhi, and Samapatti）：皆能了知。根勝劣智力（Power of Knowing the Superiority or Inferiority of Faculties）：對於信等五根（Five Roots of Faith, etc.），或軟、中、上，皆能了知。種種勝解智力（Power of Knowing Various Understandings）：觀察一切法，勝解明瞭，皆能通達。種種界智力（Power of Knowing Various Realms）：對於無量世界，種種界性，皆能了知。遍趣行智力（Power of Knowing Where All Paths Lead）：對於諸趣遍行，種種差別，皆能了知。宿住隨念智力（Power of Knowing Past Lives）：對於過去世境，宿住隨念，皆能了知。生滅智力（Power of Knowing the Cessation and Rebirth of Beings）：對於諸有情類，生滅因緣，皆能了知。漏盡智力（Power of Knowing the Extinction of Defilements）：根隨諸惑，淨盡無餘。』佛陀告訴比丘：『這些被稱為如來的十力。』

比丘再次稟告佛陀說：『什麼是四無所畏（Four Fearlessnesses）？』

佛陀說：『所謂的正等覺無畏（Fearlessness Regarding Perfect Enlightenment）：佛陀對於正覺，諸法等覺，諸法皆悉了知，心無所畏。諸天（Devas）、魔（Maras）、梵（Brahmas）、沙門（Sramanas）、婆羅門（Brahmins）、天人（Devas and Humans）、阿修羅（Asuras）等，皆悉恭敬。漏盡智無畏（Fearlessness Regarding the Exhaustion of Defilements）：如來諸漏欲染煩惱，皆已盡故，住安隱地，無有驚怖，于大眾中，作師子吼，梵、釋、諸天、轉輪聖王（Universal Monarch），尊重讚歎。出障道無畏（Fearlessness Regarding the Teaching of the Path Out of Obstacles）：如來通達三乘聖道，於一切法，無有障礙故，心無所畏，諸天、魔、梵、沙門、婆羅門等，皆悉恭敬。出苦道無畏（Fearlessness Regarding the Teaching of the Path Out of Suffering）：如來於無數劫，修習善法，乃能決定出離苦道。諸天、魔、梵、沙門、婆羅門等，皆悉恭敬。』佛

【English Translation】 English version: These are called the Four Fruits of Sravaka (Sravaka Four Fruits, referring to the four stages of enlightenment attained through the Sravaka path).'

The Bhiksu then said to the Buddha: 'What are the Ten Powers of the Tathagata (Tathagata's Ten Powers)?'

The Buddha said: 'The so-called Power of Knowing What Is Possible and Impossible: Because one truly knows what is appropriate and inappropriate regarding cause and effect. Power of Knowing the Ripening of Karma: Because one truly knows the three karmas of the three times. Power of Knowing Dhyana, Liberation, Samadhi, and Samapatti: Because one is able to know all of these. Power of Knowing the Superiority or Inferiority of Faculties: Because one is able to know whether the five roots of faith (Five Roots of Faith, etc.) are weak, middling, or superior. Power of Knowing Various Understandings: Because one observes all dharmas, clearly understands them, and is able to penetrate them all. Power of Knowing Various Realms: Because one is able to know the various natures of the limitless worlds. Power of Knowing Where All Paths Lead: Because one is able to know the various differences in the paths that beings take. Power of Knowing Past Lives: Because one is able to know past lives and recall past experiences. Power of Knowing the Cessation and Rebirth of Beings: Because one is able to know the causes and conditions of the birth and death of all sentient beings. Power of Knowing the Extinction of Defilements: Because all defilements associated with the roots are completely extinguished without remainder.' The Buddha told the Bhiksu: 'These are called the Ten Powers of the Tathagata.'

The Bhiksu then said to the Buddha: 'What are the Four Fearlessnesses?'

The Buddha said: 'The so-called Fearlessness Regarding Perfect Enlightenment: Because the Buddha has perfect enlightenment, equal enlightenment of all dharmas, and knows all dharmas completely, the mind is without fear. All Devas (Devas), Maras (Maras), Brahmas (Brahmas), Sramanas (Sramanas), Brahmins (Brahmins), Devas and Humans (Devas and Humans), Asuras (Asuras), and others, all respectfully revere him. Fearlessness Regarding the Exhaustion of Defilements: Because the Tathagata has exhausted all defilements, desires, and afflictions, he dwells in a place of peace and security, without fear or terror, and roars like a lion in the great assembly, and the Brahmas, Sakra, the Devas, and the Universal Monarch (Universal Monarch) respect and praise him. Fearlessness Regarding the Teaching of the Path Out of Obstacles: Because the Tathagata has penetrated the holy path of the Three Vehicles, and has no obstacles in all dharmas, the mind is without fear, and all the Devas, Maras, Brahmas, Sramanas, Brahmins, and others, all respectfully revere him. Fearlessness Regarding the Teaching of the Path Out of Suffering: Because the Tathagata has cultivated good dharmas for countless kalpas, he is able to decisively leave the path of suffering. All the Devas, Maras, Brahmas, Sramanas, Brahmins, and others, all respectfully revere him.' The Buddha

---

告比丘：「如是名為四無所畏。」

比丘復白佛言：「云何四無礙辯？」

佛言：「所謂法無礙辯、義無礙辯、詞無礙辯、辯才無礙辯。法無礙辯：于無漏法智無退轉故。義無礙辯：于所詮理，智無退轉故。詞無礙辯：隨諸眾生所有問難，一音解釋，普令歡喜故。辯才無礙辯：世出世間，一切諸法，皆悉通達，智無退轉故。」佛告比丘：「如是名為四無礙辯。」

比丘復白佛言：「云何如來十八不共法？」

佛言：「所謂如來無誤失、無卒暴語、無種種想；無不定心、無忘失念、無不擇舍；欲無減、念無減、精進無減、定無減、慧無減、解脫無減；身業隨智慧行、語業隨智慧行、意業隨智慧行；知過去世無著無礙、知未來世無著無礙、知現在世無著無礙。」佛告比丘：「如是名為十八不共法。」

比丘復白佛言：「云何如來三十二相？」

佛言：「所謂：足下平滿高下等觸相。足下千輻輪文網轂圓滿相。手足柔軟如睹羅綿相。手足指間咸有網鞔金色交絡相。手足諸指纖長圓滿相。足跟廣長與趺相稱相。足趺修高充滿柔軟與跟相稱相。雙腨纖圓如翳泥耶鹿王腨相。雙臂修圓如象王鼻平立過膝相。密處深隱如龍象王相。身諸毛孔一一毛生柔軟紺青右旋宛轉相。發毛上靡柔軟紺青螺文

【現代漢語翻譯】 現代漢語譯本： 佛告比丘：『這被稱為四無所畏。』

比丘再次問佛：『什麼是四無礙辯？』

佛說：『就是法無礙辯、義無礙辯、詞無礙辯、辯才無礙辯。法無礙辯：對於無漏法（anāsrava-dharma）的智慧沒有退轉的緣故。義無礙辯：對於所詮釋的道理，智慧沒有退轉的緣故。詞無礙辯：隨著各種眾生所有的問題和疑問，用一種聲音解釋，普遍使他們歡喜的緣故。辯才無礙辯：世間和出世間的一切諸法，都能夠通達，智慧沒有退轉的緣故。』佛告比丘：『這被稱為四無礙辯。』

比丘再次問佛：『什麼是如來的十八不共法？』

佛說：『就是如來沒有誤失、沒有卒暴語、沒有種種想；沒有不定心、沒有忘失念、沒有不擇舍；慾望沒有減少、念沒有減少、精進沒有減少、定沒有減少、慧沒有減少、解脫沒有減少；身業隨著智慧而行、語業隨著智慧而行、意業隨著智慧而行；知道過去世沒有執著沒有障礙、知道未來世沒有執著沒有障礙、知道現在世沒有執著沒有障礙。』佛告比丘：『這被稱為十八不共法。』

比丘再次問佛：『什麼是如來的三十二相？』

佛說：『就是：足底平滿，高低相等，觸感舒適之相。足底有千輻輪紋，網狀紋路，輪轂圓滿之相。手足柔軟如同兜羅綿（tula）之相。手足手指之間都有網狀薄膜，金色交錯之相。手足的各個手指纖細修長圓滿之相。腳跟寬廣修長，與腳背相稱之相。腳背高聳飽滿柔軟，與腳跟相稱之相。雙腿纖細圓潤，如同翳泥耶（Eṇeya）鹿王的小腿之相。雙臂修長圓潤，如同象王的鼻子，平直站立時超過膝蓋之相。隱秘之處深藏不露，如同龍象王之相。身體的每個毛孔都長一根毛，柔軟紺青色，向右旋轉之相。頭髮向上捲曲，柔軟紺青色，呈螺紋狀。

【English Translation】 English version: The Buddha told the monks: 'These are called the Four Fearlessnesses.'

The monk again asked the Buddha: 'What are the Four Unimpeded Eloquences?'

The Buddha said: 'They are unobstructed eloquence in dharma (dharma-pratisaṃvidā), unobstructed eloquence in meaning (artha-pratisaṃvidā), unobstructed eloquence in language (nirukti-pratisaṃvidā), and unobstructed eloquence in eloquence (pratibhāna-pratisaṃvidā). Unobstructed eloquence in dharma: because there is no regression in the wisdom of undefiled dharma (anāsrava-dharma). Unobstructed eloquence in meaning: because there is no regression in the wisdom of the principles being explained. Unobstructed eloquence in language: because, according to the questions and difficulties of all beings, one explains with one voice, universally causing them to rejoice. Unobstructed eloquence in eloquence: because one is able to understand all dharmas of the world and beyond, and there is no regression in wisdom.' The Buddha told the monks: 'These are called the Four Unimpeded Eloquences.'

The monk again asked the Buddha: 'What are the Eighteen Uncommon Qualities of a Tathagata?'

The Buddha said: 'They are: the Tathagata has no missteps, no loud or harsh speech, no random thoughts; no unfixed mind, no loss of mindfulness, no non-selective equanimity; no decrease in desire, no decrease in mindfulness, no decrease in diligence, no decrease in concentration, no decrease in wisdom, no decrease in liberation; bodily actions follow wisdom, verbal actions follow wisdom, mental actions follow wisdom; knowing the past without attachment or hindrance, knowing the future without attachment or hindrance, knowing the present without attachment or hindrance.' The Buddha told the monks: 'These are called the Eighteen Uncommon Qualities.'

The monk again asked the Buddha: 'What are the Thirty-Two Marks of a Tathagata?'

The Buddha said: 'They are: the soles of the feet are level, full, and of even height and touch. The soles of the feet have thousand-spoked wheel patterns, web-like patterns, and fully rounded hubs. The hands and feet are soft like tula cotton. There are webbed membranes between the fingers and toes, interwoven with golden color. The fingers and toes are slender, long, and fully rounded. The heels are broad and long, corresponding to the instep. The insteps are high, full, and soft, corresponding to the heels. The calves are slender and round, like the calves of the Eṇeya deer king. The arms are long and round, like the trunk of an elephant king, extending past the knees when standing upright. The private parts are deeply hidden, like those of a dragon elephant king. Each pore of the body grows one hair, soft, dark blue, and curling to the right. The hair curls upwards, soft, dark blue, and in a spiral pattern.'

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右旋相。身真金色光潔晃曜眾寶莊嚴相。面板薄潤塵垢不住相。手足掌中頸及雙肩七處平滿相。肩項之間妙好充滿相。膊腋清凈悉皆充實相。容儀圓滿端嚴殊妙相。身相修廣端直相稱相。體相縱廣量等周匝圓滿如諾瞿陀相。其身上半如師子王威容廣大相。身常放光面各一尋相。具四十齒齊平凈密相。四牙鋒利白逾珂雪相。于諸味中得最上味相。舌相廣薄遍覆面輪相。梵音洪雅隨眾等聞相。眼睫齊整猶若牛王相。其目紺青鮮白紅環間飾皎潔相。面如滿月。雙眉皎凈如天帝弓相，眉間白毫右旋宛轉如睹羅綿鮮白光凈相。其頂上現烏瑟膩沙，高顯周圓如天蓋相。」佛告比丘：「如是名為三十二相。」

佛說法乘義決定經卷中 大正藏第 17 冊 No. 0763 佛說法乘義決定經

佛說法乘義決定經卷下

西天三藏明因妙善普濟法師金總持等奉　詔譯

爾時世尊復告勇猛甚深比丘言：「如來所現三十二相金色之身，皆由過去修種種行之所感得，亦為汝等，分別解說。」

時比丘眾：「唯然諦聽！」

佛言：「所謂諸佛世尊經無量劫修菩薩行，于戒禁忍及惠舍中善能安住，堅固平等故，感得足下平滿之相。有情苦惱，方便救護，孝順父母，嚴飾佈施，未嘗退轉故，感得足下千輻

【現代漢語翻譯】 現代漢語譯本： 右旋相（指毛髮向右旋轉）。身真金色光潔晃曜眾寶莊嚴相（指身體呈現真正的金色，光潔明亮，並以各種珍寶莊嚴）。面板薄潤塵垢不住相（指面板薄而滋潤，不沾染塵垢）。手足掌中頸及雙肩七處平滿相（指手掌、腳掌、頸部和雙肩等七處平滿）。肩項之間妙好充滿相（指肩膀和頸項之間美妙而充滿）。膊腋清凈悉皆充實相（指上臂和腋下清凈而充實）。容儀圓滿端嚴殊妙相（指容貌儀態圓滿端正，非常美妙）。身相修廣端直相稱相（指身形修長寬廣，端正勻稱）。體相縱廣量等周匝圓滿如諾瞿陀相（指身體的縱向和橫向尺寸相等，周圍圓滿，如同諾瞿陀樹）。其身上半如師子王威容廣大相（指上半身如同獅子王一樣威嚴而廣大）。身常放光面各一尋相（指身體常常放出光芒，每道光芒照亮一尋的範圍）。具四十齒齊平凈密相（指具有四十顆牙齒，整齊、平整、潔凈而緊密）。四牙鋒利白逾珂雪相（指四顆牙齒鋒利，潔白勝過珂雪）。于諸味中得最上味相（指在各種味道中能品嚐到最上等的味道）。舌相廣薄遍覆面輪相（指舌頭寬而薄，能夠覆蓋整個面部）。梵音洪雅隨眾等聞相（指聲音洪亮而優雅，能讓所有聽眾都能聽到）。眼睫齊整猶若牛王相（指眼睫毛整齊，如同牛王一般）。其目紺青鮮白紅環間飾皎潔相（指眼睛呈紺青色，眼白鮮明，紅色眼圈裝飾，顯得皎潔）。面如滿月（指面容如同滿月一般）。雙眉皎凈如天帝弓相（指雙眉潔白而明亮，如同天帝的弓）。眉間白毫右旋宛轉如睹羅綿鮮白光凈相（指眉間有一根白色的毫毛，向右旋轉，如同睹羅綿一樣潔白，並且發出明亮的光芒）。其頂上現烏瑟膩沙，高顯周圓如天蓋相（指頭頂上顯現出烏瑟膩沙，高聳而圓滿，如同天蓋）。』佛告比丘：『如是名為三十二相。』 《佛說法乘義決定經卷中》 大正藏第 17 冊 No. 0763 《佛說法乘義決定經》

《佛說法乘義決定經卷下》

西天三藏明因妙善普濟法師金總持等奉詔譯

爾時世尊復告勇猛甚深比丘言：『如來所現三十二相金色之身，皆由過去修種種行之所感得，亦為汝等，分別解說。』

時比丘眾：『唯然諦聽！』

佛言：『所謂諸佛世尊經無量劫修菩薩行，于戒禁忍及惠舍中善能安住，堅固平等故，感得足下平滿之相。有情苦惱，方便救護，孝順父母，嚴飾佈施，未嘗退轉故，感得足下千輻輪相。

【English Translation】 English version: 'Rightward-coiled mark' (referring to hair coiling to the right). 'Body of true golden color, radiant and adorned with various treasures mark' (referring to the body being truly golden, radiant, and adorned with various treasures). 'Skin thin and smooth, free from dust mark' (referring to the skin being thin and smooth, not accumulating dust). 'Seven places—palms of hands and feet, neck, and both shoulders—are full and even mark' (referring to the palms of the hands and feet, neck, and both shoulders being full and even). 'Exquisite fullness between shoulders and neck mark' (referring to the area between the shoulders and neck being exquisite and full). 'Armpits pure and completely filled mark' (referring to the armpits being pure and completely filled). 'Appearance complete, dignified, and exceptionally wonderful mark' (referring to the appearance being complete, dignified, and exceptionally wonderful). 'Body upright, broad, and well-proportioned mark' (referring to the body being upright, broad, and well-proportioned). 'Body's vertical and horizontal dimensions equal, circumference complete like a Nigrodha tree mark' (referring to the body's vertical and horizontal dimensions being equal, and the circumference being complete like a Nigrodha tree). 'Upper body like a lion king, majestic and vast mark' (referring to the upper body being majestic and vast like a lion king). 'Body constantly emits light, each ray illuminating one fathom mark' (referring to the body constantly emitting light, each ray illuminating one fathom). 'Possessing forty teeth, even, clean, and close together mark' (referring to possessing forty teeth that are even, clean, and close together). 'Four fangs sharp, whiter than Ke Xue snow mark' (referring to the four fangs being sharp and whiter than Ke Xue snow). 'Obtaining the supreme taste among all flavors mark' (referring to being able to taste the supreme taste among all flavors). 'Tongue broad and thin, covering the entire face mark' (referring to the tongue being broad and thin, covering the entire face). 'Brahma-like voice, resonant and elegant, heard equally by all mark' (referring to the voice being resonant and elegant like Brahma's, heard equally by all). 'Eyelashes even and orderly, like a bull king mark' (referring to the eyelashes being even and orderly, like a bull king). 'Eyes dark blue, clear white, adorned with red rings, bright and pure mark' (referring to the eyes being dark blue, clear white, adorned with red rings, bright and pure). 'Face like a full moon' (referring to the face being like a full moon). 'Eyebrows bright and pure, like the bow of the heavenly emperor mark' (referring to the eyebrows being bright and pure, like the bow of the heavenly emperor). 'White hair between the eyebrows, coiled to the right, like Tula cotton, bright, white, and pure mark' (referring to a white hair between the eyebrows, coiled to the right, like Tula cotton, bright, white, and pure). 'On the crown of the head appears Ushnisha, high, prominent, and round like a heavenly canopy mark' (referring to the Ushnisha appearing on the crown of the head, high, prominent, and round like a heavenly canopy).' The Buddha told the Bhikshus, 'These are called the Thirty-Two Marks.' 《The Sutra on the Definitive Meaning of the Buddha's Teaching Vehicle, Volume Middle》 Taisho Tripitaka Volume 17, No. 0763 《The Sutra on the Definitive Meaning of the Buddha's Teaching Vehicle》

《The Sutra on the Definitive Meaning of the Buddha's Teaching Vehicle, Volume Lower》

Translated by the Western Heaven Tripitaka Mingyin Miaoshan Pujifa Master Jin Zongchi and others under imperial decree

At that time, the World Honored One again told the courageous and profound Bhikshu, 'The Tathagata's manifested body of golden color with the Thirty-Two Marks is all due to the accumulation of various practices in the past. I will also explain them to you in detail.'

The Bhikshu assembly said, 'Yes, we will listen attentively!'

The Buddha said, 'The Buddhas, World Honored Ones, cultivate the Bodhisattva path for countless kalpas, and are able to dwell well in precepts, prohibitions, patience, and generosity. Because of their steadfastness and equality, they attain the mark of flat and full feet. They skillfully protect sentient beings from suffering, are filial to their parents, adorn their giving, and never retreat. Therefore, they attain the mark of thousand-spoked wheels on the soles of their feet.'

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輪文相。給侍尊長，涂身按摩，沐浴衣服，莊嚴之具，未嘗退轉故，由是感得手足柔軟相。以四攝法，饒益有情，平等護念，無有差別，由是感得手足指間金色網挽相。于諸尊長，恭敬和順，於他有情，遠離損害及不與取，能以妙法，密護眾生，由是感得手足諸指纖長圓滿相。以方便智，勸導覆護一切有情，令修善行，未嘗退轉故，由是感得足跟廣門與趺相稱相、足趺修高充滿柔軟與跟相稱相。自於正法，如實攝受，皆能瞭解，廣為人說及正為他善作給使，是故感得雙腨纖圓如翳泥耶鹿王腨相。修習善行，無有懈惓，令諸善法展轉增長，是故感得雙臂修圓平立過膝相。于被他擯無依有情，能以正法，慈悲攝受，令知慚愧，是故感得密處深隱如龍象王相。自善觀察明智賢善樂欲親近唯一住故，依一支故，入微義故，又能蠲除客塵垢故，是故感得身諸毛孔一一毛生柔軟紺青右旋宛轉相、發毛上靡柔軟紺青螺文右旋相。能施悅意法喜飲食、騎乘、衣服、嚴飾之具，資身什物，永離瞋恚，由此感得身真金色、面板薄潤塵垢不住相。廣以上妙餚饌飲食，普施眾生，皆令充足，由此感得其身七處皆悉平滿相。于諸有情，隨所生起，如法所作，能為上首而作助伴，離於我慢心無獷悷，能為有情興利益事，由是感得其身上半如師子王。

【現代漢語翻譯】 現代漢語譯本： 輪文相（手足有輪寶紋的妙相）。因為經常服侍尊長，涂香于身，勤于沐浴更衣，提供各種莊嚴器具，從未懈怠退轉，因此感得手足柔軟相。 以四攝法（佈施、愛語、利行、同事），饒益有情眾生，平等地守護憐念，沒有差別對待，因此感得手足指間有金色網狀紋路相。 對於各位尊長，恭敬和順，對於其他有情眾生，遠離損害和偷盜，能夠以微妙的佛法，秘密地守護眾生，因此感得手足的各個手指纖細修長圓滿相。 以方便智慧，勸導覆護一切有情眾生，使他們修習善行，從未懈怠退轉，因此感得足跟寬廣與足背相稱相，足背高隆充滿柔軟與足跟相稱相。 自己對於正法，如實地領受，都能瞭解，廣泛地為人宣說，並且正直地為他人做好服務，因此感得雙腿纖細圓潤如翳泥耶鹿王（一種鹿王）的腿。 修習善行，沒有懈怠疲倦，使各種善法輾轉增長，因此感得雙臂修長圓潤，站立時能過膝。 對於被他人排斥、沒有依靠的有情眾生，能夠以正法和慈悲心來攝受，使他們知道慚愧，因此感得隱秘之處深藏不露，如龍象王一般。 自己善於觀察，明智賢善，樂於親近唯一真理，依靠唯一真理，深入微妙的義理，並且能夠清除客塵垢染，因此感得身上每個毛孔都長一根柔軟紺青色、向右旋轉的毛髮，以及頭髮柔軟紺青色，呈螺紋狀向右旋轉。 能夠施捨令人喜悅的佛法、歡喜的飲食、騎乘工具、衣服、裝飾品以及維持生活的各種物品，永遠遠離嗔恚，因此感得身體呈現真正的金色，面板薄而潤澤，不沾染塵垢。 廣泛地用上妙的佳餚美食，普遍地佈施給眾生，使他們都得到充足，因此感得身體的七個部位都平滿。 對於各位有情眾生，隨著他們所生起的，如法所作的事情，能夠成為他們的領導者，並且作為他們的助手，遠離我慢，內心沒有粗暴乖戾，能夠為有情眾生興辦利益的事情，因此感得上半身如獅子王一般雄偉。

【English Translation】 English version: The mark of the wheel (having auspicious wheel patterns on the hands and feet). Because of constantly serving elders, applying fragrant substances to the body, diligently bathing and changing clothes, providing various adornments, and never retreating from these practices, one attains the mark of soft and supple hands and feet. By benefiting sentient beings with the Four Means of Attraction (generosity, kind speech, beneficial action, and acting in accordance), equally protecting and cherishing them without discrimination, one attains the mark of golden net-like patterns between the fingers and toes. Being respectful and harmonious towards all elders, refraining from harming or stealing from other sentient beings, and secretly protecting beings with the wonderful Dharma, one attains the mark of slender, long, and perfectly rounded fingers and toes. Using skillful wisdom to guide and protect all sentient beings, encouraging them to cultivate virtuous actions without ever retreating, one attains the mark of broad heels that are proportionate to the insteps, and insteps that are high, full, soft, and proportionate to the heels. Personally and truthfully receiving the correct Dharma, understanding it completely, widely proclaiming it to others, and righteously serving others well, one attains the mark of having slender and rounded calves like those of the Eṇeya deer king (a type of deer king). Cultivating virtuous actions without laziness or weariness, causing all virtuous Dharmas to grow and increase, one attains the mark of having long, rounded arms that, when standing, extend past the knees. For sentient beings who are rejected by others and have no support, being able to embrace them with the correct Dharma and compassion, causing them to know shame, one attains the mark of having deeply concealed private parts, like those of a dragon or elephant king. Being skilled in observation, wise, virtuous, and delighting in approaching the sole truth, relying on the sole truth, deeply entering into subtle meanings, and being able to remove adventitious defilements, one attains the mark of having one soft, dark blue, clockwise-curling hair growing from each pore, and soft, dark blue hair that curls clockwise in a spiral pattern. Being able to give pleasing Dharma, joyful food and drink, vehicles, clothing, ornaments, and the necessities of life, and forever being free from anger, one attains the mark of having a body of true gold color, and skin that is thin, lustrous, and free from dust. Widely offering excellent and delicious food to all beings, causing them all to be satisfied, one attains the mark of having the seven parts of the body all full and even. For all sentient beings, according to what arises for them, acting righteously, being able to be their leader and assistant, being free from arrogance, and having no rudeness or violence in the heart, being able to perform beneficial deeds for sentient beings, one attains the mark of having an upper body like that of a lion king.

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於一切事稟性勇決，又復感得肩項圓滿、膊腋充實、容儀端嚴、身相修廣。能自防護身語意業，見疾病人給施良藥，于不平等事業，皆不攝受，于界互違能令隨順，由此感得身相圓滿如諾瞿陀、常光一尋。遠離一切破壞親友離間語言，設已乖離能以善言方便和合，由是感得具四十齒齊平凈密。修廣大慈思惟法義，由是感得四牙鋒利白逾珂雪。愍念眾生猶如一子，方便救護，給施醫藥，由是感得於諸味中得最上味。遠離殺害，修慈心故，于廣大法，能正行故，由是感得其頂上現烏瑟膩沙、舌相廣薄遍覆面輪。常修諦語、愛語、法語，及悅意語，由是因緣得大梵音，言詞辯雅能悅眾意。于諸世間，行大慈悲，憐愍饒益一切有情，由是感得目紺青色、睫如牛王。見有德者，如實讚歎，稱揚其美，由是感得面如滿月、眉若帝弓、眉間白毫有旋宛轉，鮮白光潔，如睹羅綿。」

佛告比丘：「如是諸佛三十二相，往昔因緣，應如是知。」

比丘復白佛言：「云何世尊八十種好？」

佛言：「所謂世尊指爪狹長，薄潤光潔。世尊諸指纖圓𦟛直。世尊手足各等指間充密。世尊骨節深隱不現。世尊手足如意柔軟。世尊筋脈盤結深隱。世尊兩踝俱隱不現。世尊行步庠序，如龍象王。世尊進止儀雅猶如鵝王。世尊右旋迴顧

【現代漢語翻譯】 現代漢語譯本 對於一切事情，稟性勇敢果決，又能感得肩項圓滿、臂膀充實、容貌端正莊嚴、身形修長寬廣。能夠自我防護身、語、意三業，見到生病的人給予好的藥物，對於不公平的事業，都不接受，對於互相違背的界限，能夠使其隨順，由此感得身相圓滿如諾瞿陀（榕樹），常光一尋（古代長度單位）。遠離一切破壞親友、離間關係的語言，即使已經乖離，也能用善言方便和合，因此感得具有四十顆牙齒，齊平、潔凈、緊密。修習廣大慈悲，思惟佛法義理，因此感得四顆牙齒鋒利，白如珂雪（潔白的玉）。憐憫眾生猶如獨子，方便救護，給予醫藥，因此感得在各種味道中得到最上等的味道。遠離殺害，修習慈悲心，對於廣大的佛法，能夠正確奉行，因此感得頭頂上顯現烏瑟膩沙（頂髻），舌相廣薄，能夠遍覆面輪。常常修習真實語、愛語、法語，以及悅意語，因此因緣得到大梵音，言辭辯才美好，能夠使眾人喜悅。在世間，行大慈悲，憐憫饒益一切有情眾生，因此感得眼睛紺青色，睫毛如牛王。見到有德行的人，如實讚歎，稱揚其美，因此感得面容如滿月，眉毛如帝弓，眉間白毫有旋宛轉，鮮白光潔，如睹羅綿（柔軟的棉花）。'

佛告訴比丘：『這些諸佛的三十二相，往昔的因緣，應當這樣瞭解。』

比丘又問佛說：『世尊的八十種好是什麼樣的呢？』

佛說：『世尊的指甲狹長，薄潤光潔。世尊的各個手指纖細圓潤修長挺直。世尊的手足各個手指之間充滿密實。世尊的骨節深藏不露。世尊的手足如意柔軟。世尊的筋脈盤結深藏。世尊的兩個腳踝都隱藏不顯露。世尊行走安詳有秩序，如龍象王。世尊進退舉止儀態文雅，猶如鵝王。世尊右旋迴顧

【English Translation】 English version In all matters, being courageous and decisive by nature, one also gains a rounded neck and shoulders, full armpits, a dignified and upright appearance, and a tall and broad physique. One is able to protect oneself in body, speech, and mind, and provides good medicine to those who are ill. One does not accept unfair endeavors and is able to bring harmony to conflicting boundaries. As a result, one gains a body as perfect as a Nigrodha tree (banyan tree), and a constant light of one fathom (ancient unit of length). One avoids all language that destroys friendships or causes discord, and if there is already discord, one can reconcile it with skillful and kind words. Therefore, one gains forty teeth that are even, clean, and closely set. By cultivating great compassion and contemplating the meaning of the Dharma, one gains four sharp teeth, whiter than Ka-xue (white jade). One cherishes all beings as if they were one's only child, providing convenient protection and giving medicine. Therefore, one gains the most superior taste among all flavors. By abstaining from killing and cultivating a compassionate heart, and by practicing the vast Dharma correctly, one gains the Ushnisha (cranial protuberance) on the top of one's head, and a broad, thin tongue that can cover the entire face. One constantly cultivates truthful speech, loving speech, Dharma speech, and pleasing speech. As a result, one obtains a great Brahma voice, and eloquent speech that can please all. In the world, one practices great compassion, showing pity and benefiting all sentient beings. Therefore, one gains eyes of dark blue color, and eyelashes like those of a bull king. When seeing virtuous people, one praises them truthfully and extols their virtues. Therefore, one gains a face like a full moon, eyebrows like an emperor's bow, and a white hair between the eyebrows that spirals and curls, fresh, white, and clean, like Tula cotton (soft cotton).'

The Buddha told the Bhikshus (monks): 'These thirty-two marks of the Buddhas, their past causes and conditions, should be understood in this way.'

The Bhikshu (monk) then asked the Buddha: 'What are the eighty minor marks of excellence of the World Honored One?'

The Buddha said: 'The World Honored One's fingernails and toenails are long and narrow, thin, lustrous, and clean. The World Honored One's fingers are slender, round, and straight. The World Honored One's hands and feet have fingers that are equally spaced and filled in between. The World Honored One's joints are deeply hidden and not visible. The World Honored One's hands and feet are soft and pliable. The World Honored One's veins are knotted and deeply hidden. The World Honored One's ankles are both hidden and not visible. The World Honored One walks with a dignified and orderly gait, like a dragon or elephant king. The World Honored One's movements are graceful, like a swan king. The World Honored One turns to the right when looking back.

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，舉身隨轉如龍象王。世尊肢節𦟛圓，妙善安布。世尊容貌敦蕭無有所畏。世尊身支安定，無有掉動。世尊骨節交絡無隙，猶如龍蟠。世尊膝輪圓滿殊妙。世尊密處，清凈無垢。世尊肢節，稠密堅固。世尊身相，周匝端嚴。世尊身光，常自照曜。世尊臍深，圓妙殊異。世尊臍厚，不窊不凸。世尊身體光潔離垢。世尊面板無疣贅等。世尊手掌，平滿潤澤。世尊腹間方正柔軟。世尊手紋深長，明直不斷。世尊唇色丹輝，如頻婆果。世尊面如滿月，端嚴稱量。世尊舌相廣長，遍覆面輪。世尊梵音圓滿，猶如天鼓。世尊鼻高修直，其竅不現。世尊諸齒方整齊密。世尊四牙鋒利鮮白。世尊目凈紺青，青白分明。世尊眼相修廣，如青蓮華葉。世尊上下眼睫齊整稠密。世尊雙眉不白長致細軟。世尊身份上半威嚴，最上如師子王。世尊額廣圓滿，平正殊妙。世尊耳厚修長，輪埵圓滿。世尊兩耳綺麗齊平離諸過失。世尊儀容能令見者無舍無染皆生恭敬。世尊雙眉綺靡順次，其色紺青。世尊雙眉高顯光潤，猶如初月。世尊首發紺青，修長稠密不白。世尊首發香潔細軟，潤澤旋轉。世尊首發齊整光凈。世尊首發堅固不落。世尊首發塵垢不著。世尊身份充實堅固。世尊身相修長端直。世尊諸竅清凈妙好。世尊身相勢力殊勝，無與等者。世尊身相

【現代漢語翻譯】 現代漢語譯本： 舉身隨轉如龍象王（如同龍象之王一樣舉身隨之轉動）。世尊的肢體關節連線圓潤，巧妙而妥善地安排。世尊的容貌敦厚安詳，沒有絲毫的畏懼。世尊的身軀穩固安定，沒有絲毫的動搖。世尊的骨節交錯連線沒有縫隙，猶如龍盤踞一般。世尊的膝蓋圓滿殊妙。世尊的隱秘之處，清凈沒有污垢。世尊的肢體關節，稠密而堅固。世尊的身相，周匝端正莊嚴。世尊的身光，常常自然照耀。世尊的肚臍深陷，圓潤美妙與衆不同。世尊的肚臍厚實，不凹陷也不凸出。世尊的身體光潔沒有污垢。世尊的面板沒有疣子等瑕疵。世尊的手掌，平坦飽滿潤澤。世尊的腹部方正柔軟。世尊的手紋深長，清晰筆直沒有中斷。世尊的嘴唇顏色鮮紅，如同頻婆果（一種紅色水果）。世尊的面容如同滿月，端正莊嚴恰如其分。世尊的舌頭廣長，能夠遍覆整個面部。世尊的聲音圓潤飽滿，猶如天鼓一般。世尊的鼻子高挺修直，鼻孔不外露。世尊的牙齒方正整齊緊密。世尊的四顆牙齒鋒利潔白。世尊的眼睛清澈紺青色，青色和白色分明。世尊的眼形修長寬廣，如同青蓮花的花瓣。世尊的上下眼睫毛整齊稠密。世尊的雙眉不白，長而細軟。世尊上半身的威嚴，最上猶如獅子王。世尊的額頭寬廣圓滿，平正殊妙。世尊的耳朵厚實修長，耳輪和耳垂圓滿。世尊的兩隻耳朵綺麗齊平，沒有絲毫過失。世尊的儀容能夠讓見到的人沒有捨棄和染著，都生起恭敬之心。世尊的雙眉綺麗順暢，顏色紺青。世尊的雙眉高顯光潤，猶如新月。世尊的頭髮紺青色，修長稠密不泛白。世尊的頭髮香潔細軟，潤澤旋轉。世尊的頭髮齊整光亮潔凈。世尊的頭髮堅固不脫落。世尊的頭髮不沾染塵垢。世尊的身體充實堅固。世尊的身相修長端正筆直。世尊的各個孔竅清凈美妙。世尊的身相勢力殊勝，沒有誰可以與之相比。世尊的身相

【English Translation】 English version: His whole body moves in accordance, like a Dragon Elephant King. The World Honored One's limbs and joints are round and well-connected, wonderfully and skillfully arranged. The World Honored One's countenance is dignified and peaceful, without any fear. The World Honored One's body is stable and firm, without any wavering. The World Honored One's bones are interlocked without gaps, like a coiled dragon. The World Honored One's knees are perfectly round and exquisite. The World Honored One's secret parts are pure and without defilement. The World Honored One's limbs and joints are dense and strong. The World Honored One's bodily form is completely adorned and dignified. The World Honored One's body light constantly shines forth. The World Honored One's navel is deep, round, wonderful, and unique. The World Honored One's navel is thick, neither sunken nor protruding. The World Honored One's body is radiant and free from impurities. The World Honored One's skin is without warts or other blemishes. The World Honored One's palms are flat, full, and smooth. The World Honored One's abdomen is square, upright, and soft. The World Honored One's hand lines are deep, long, clear, straight, and unbroken. The World Honored One's lip color is vermilion and radiant, like the Bimba fruit (a red fruit). The World Honored One's face is like the full moon, dignified, and perfectly proportioned. The World Honored One's tongue is broad and long, covering the entire face. The World Honored One's voice is complete and perfect, like a heavenly drum. The World Honored One's nose is high and straight, with the nostrils not visible. The World Honored One's teeth are square, even, and closely set. The World Honored One's four canine teeth are sharp and brilliantly white. The World Honored One's eyes are clear and dark blue, with the blue and white distinctly defined. The World Honored One's eyes are long and wide, like the petals of a blue lotus flower. The World Honored One's upper and lower eyelashes are even, dense, and thick. The World Honored One's eyebrows are not white, long, delicate, and soft. The World Honored One's upper body is majestic, supreme like a lion king. The World Honored One's forehead is broad, round, full, level, upright, wonderful, and exquisite. The World Honored One's ears are thick, long, with round helixes and lobes. The World Honored One's two ears are beautiful, level, and free from all faults. The World Honored One's appearance enables those who see him to be without abandonment or attachment, and all give rise to reverence. The World Honored One's eyebrows are beautiful, smooth, and sequential, their color dark blue. The World Honored One's eyebrows are high, radiant, and lustrous, like the new moon. The World Honored One's hair is dark blue, long, dense, and not white. The World Honored One's hair is fragrant, clean, fine, soft, smooth, and spiraling. The World Honored One's hair is even, radiant, and pure. The World Honored One's hair is strong and does not fall out. The World Honored One's hair does not adhere to dust or dirt. The World Honored One's body is substantial and strong. The World Honored One's bodily form is long, upright, and straight. The World Honored One's various orifices are pure and wonderful. The World Honored One's bodily form has supreme power and strength, with no equal. The World Honored One's bodily form

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眾樂瞻仰，無有厭足。世尊面輪修廣相稱，皎潔光凈如秋滿月。世尊顏貌舒泰光顯，含笑先言唯向不背。世尊面貌光澤熙怡，遠離顰蹙無青赤色。世尊肢體清凈無垢亦無臭穢。世尊所有身毛孔中，常出如意微妙之香。世尊面門常出最上殊勝之香。世尊首相周圓妙好猶如天蓋。世尊身毛光凈紺青如孔雀項，紅輝綺錯。世尊法音隨眾等聞應理無差。世尊頂相無能見者。世尊手足指節分明莊嚴妙好。世尊行時其足去地，如四指量而現印紋。世尊自持不待他衛身無傾動亦不逶迤。世尊威德遠震一切瞋心見喜，恐怖見安。世尊音聲不高不下，隨眾生意和悅與言。世尊能觀諸有情類，言音意樂而為說法。世尊一音演說諸法，隨有情類各令得解。世尊說法咸依次第，必有因緣言無不善。世尊等觀諸有情類，贊善毀惡而無愛憎。世尊所為先觀後作，軌範具足令識善凈。世尊相好一切有情不能觀盡。世尊頂骨堅實圓滿。世尊顏容無衰老相。世尊手足及胸臆前，皆有吉祥喜旋德相。」

佛告比丘：「如是名為八十種好。」

爾時世尊說是經已，復告勇猛甚深比丘言：「吾今所說法乘妙理決定之義，所詮法要初中后善，利益安樂。汝善誦持敷演分別，引導眾生，令修梵行，一食如法，三衣具足，住顯露處，或住冢間、或林樹下、

【現代漢語翻譯】 現代漢語譯本 眾人喜悅地瞻仰世尊，沒有厭倦的時候。世尊的面容圓潤寬廣，相貌端正，潔白光亮如同秋天的滿月。世尊的容顏舒展安泰，光彩照人，面帶微笑，總是面向眾人，從不背對。世尊的面容光澤喜悅，沒有皺眉蹙額，也沒有青紅之色。世尊的身體清凈無垢，也沒有臭氣污穢。世尊所有的毛孔中，常常散發出如意微妙的香氣。世尊的口中常常散發出最上殊勝的香氣。世尊的頭頂圓滿美好，猶如天上的華蓋。世尊身上的毛髮光亮潔凈，呈紺青色，如同孔雀的頸項，紅色的光輝交錯輝映。世尊的法音隨著聽眾的不同而有所差異，但都符合道理，沒有偏差。世尊的頭頂之相，沒有人能夠看見。世尊的手指和腳趾，關節分明，莊嚴美好。世尊行走時，腳離開地面約四指高，並顯現出印紋。世尊自己保持威儀，不需要他人護衛，身體沒有傾斜晃動，也沒有彎曲搖擺。世尊的威德遠播，一切心懷嗔恨的人見到都會心生歡喜，心懷恐懼的人見到都會感到安寧。世尊的聲音不高不低，隨著眾人的心意，和悅地與人交談。世尊能夠觀察各種有情眾生的語言、聲音和心意，然後為他們說法。世尊用一種聲音演說諸法，讓各種有情眾生都能理解。世尊說法總是按照次第，必定有因緣，所說的話沒有不善的。世尊平等地看待各種有情眾生，讚揚善良，批評邪惡，沒有愛憎之心。世尊所做的事情，總是先觀察後行動，行爲規範具足，使人能夠認識善與凈。世尊的相好，一切有情眾生都無法完全觀盡。世尊的頂骨堅實圓滿。世尊的顏容沒有衰老的跡象。世尊的手足以及胸前，都有吉祥喜旋的德相。

佛陀告訴比丘：『這些就叫做八十種好。』

這時，世尊說完這部經后，又告訴勇猛甚深比丘說：『我現在所說的法乘（Dharmayāna，通往覺悟的道路）的微妙道理和決定性的意義，所詮釋的法要，從開始到中間到最後都是美好的，能夠帶來利益和安樂。你要好好地誦讀、受持、敷演和分別，引導眾生，讓他們修習梵行（Brahmacarya，清凈的行為），一日一餐，如法而行，三衣（Tricīvara，比丘所持有的三種袈裟）具足，住在顯露的地方，或者住在墳墓之間，或者在樹林之下。

【English Translation】 English version The assembly gazes upon the World Honored One with joy, never tiring. The World Honored One's face is round and broad, perfectly proportioned, radiantly pure like the full moon in autumn. The World Honored One's countenance is serene and radiant, always smiling and facing the assembly, never turning away. The World Honored One's face is lustrous and joyful, without frowns or wrinkles, and without any red or blue hues. The World Honored One's body is pure and immaculate, without any foul odor. From every pore of the World Honored One's body, a subtle and wondrous fragrance, like that of a wish-fulfilling jewel, constantly emanates. From the World Honored One's mouth, the most supreme and extraordinary fragrance constantly emanates. The World Honored One's head is perfectly round and beautiful, like a celestial canopy. The World Honored One's body hair is lustrous and clean, a dark blue-green like a peacock's neck, with interwoven patterns of red radiance. The World Honored One's Dharma sound is heard by all according to their capacity, in accordance with reason and without error. No one can see the crown of the World Honored One's head. The World Honored One's fingers and toes are clearly defined, adorned with exquisite beauty. When the World Honored One walks, his feet rise four fingers' breadth above the ground, leaving imprinted marks. The World Honored One maintains himself without relying on others for support, his body is steady and without wavering or swaying. The World Honored One's majestic virtue resonates far and wide, causing joy in those with anger and peace in those with fear. The World Honored One's voice is neither too high nor too low, speaking harmoniously according to the minds of the assembly. The World Honored One can observe the speech, sounds, and intentions of all sentient beings and teach them accordingly. The World Honored One expounds all Dharmas with a single sound, enabling each sentient being to understand. The World Honored One teaches the Dharma in a sequential manner, always with a cause and condition, and his words are invariably good. The World Honored One regards all sentient beings equally, praising the good and criticizing the evil without love or hatred. The World Honored One always observes before acting, with perfect conduct, enabling others to recognize goodness and purity. The auspicious marks of the World Honored One cannot be fully observed by all sentient beings. The World Honored One's skull is solid and complete. The World Honored One's countenance shows no signs of aging. The World Honored One's hands, feet, and chest all bear auspicious swastika marks.

The Buddha said to the Bhikshus (monks): 'These are called the eighty minor marks of excellence.'

Then, after the World Honored One had spoken this Sutra, he further said to the Bhikshu (monk) Dhridhaviryagambhira (Courageous and Profound): 'The profound principles and definitive meanings of the Dharmayana (Dharmayāna, vehicle of Dharma, path to enlightenment) that I have now taught, the essential Dharma teachings that I have explained, are good in the beginning, middle, and end, bringing benefit and happiness. You should diligently recite, uphold, expound, and analyze them, guiding sentient beings to cultivate Brahmacarya (Brahmacarya, pure conduct), eating one meal a day in accordance with the Dharma, possessing the three robes (Tricīvara, the three robes held by a Bhikshu), dwelling in open places, or among tombs, or under trees.'

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或空寂處，修頭陀行，常勤精進，無有懈怠，永離惑染，究竟解脫。」

時勇猛甚深比丘與俱來會中諸大比丘等，及天、人、阿修羅等，一切大眾聞佛所說，歡喜作禮，信受奉行。

佛說法乘義決定經卷下

【現代漢語翻譯】 現代漢語譯本：或者在空曠寂靜的地方，修習頭陀行（佛教的一種苦行），經常勤奮精進，沒有絲毫懈怠，永遠遠離迷惑染污，最終獲得解脫。

當時，勇猛甚深比丘和一同前來的法會中的各位大比丘等，以及天、人、阿修羅等一切大眾，聽聞佛陀所說，歡喜地行禮，信受奉行。

《佛說法乘義決定經》卷下

【English Translation】 English version: 'Or in empty, quiet places, cultivate the Dhuta practices (ascetic practices in Buddhism), always diligently strive forward, without any懈怠 (xie dai, laxity or negligence), forever depart from delusion and defilement, and ultimately attain liberation.'

At that time, the Bhikshu (Buddhist monk) 'Courageous Profundity' and the great Bhikshus who came with him to the assembly, as well as all the great assembly of Devas (gods), humans, Asuras (demigods), and others, having heard what the Buddha said, joyfully made obeisance, faithfully accepted, and respectfully practiced it.

'The Sutra on the Buddha's Explanation of the Definitive Meaning of the Dharma Vehicle', Volume 2

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