T17n0766_佛說法身經

大正藏第 17 冊 No. 0766 佛說法身經

No. 766

佛說法身經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

爾時，世尊于大眾中以微妙音作如是言：「諸佛如來有二種身，皆具河沙功德。何等為二？所謂化身、法身。

「而化身者，示從父母所生，具三十二相、八十種好，莊嚴其身，以智慧眼普觀眾生，智者瞻仰心生適悅，三業清凈，一一相好百福具足，如是莊嚴百千福聚，大丈夫相皆色蘊攝；又復具足十力、四無所畏、三不空法、三念住法、三不護法、四無量法，具大丈夫一一最勝那羅延力，如是略說如來、應供、正等正覺莊嚴功德，具足圓滿，是名化身。

「又復諸佛、如來、應供、正等正覺所有法身，不可思議、不可稱量，而無有人能廣宣說。假使緣覺及諸聲聞——舍利弗等，最上利根善解深法，大智明達了種種義——而亦不能廣大宣說法身功德。諸佛如來為三界師，是大悲者，為諸眾生作大利益，平等護念無所分別，住奢摩他、毗缽舍那，而復善解三調伏法，善度四難，具四神足，而於長夜行四攝法，離於五欲超五趣苦，具六分法圓滿六波羅蜜，開七覺花演八正道，善解九種三摩缽底，具十智力。以此智力，名聞十方，是故

【現代漢語翻譯】現代漢語譯本爾時，世尊在大眾中用微妙的聲音這樣說道：『諸佛如來有兩種身，都具備像恒河沙一樣多的功德。是哪兩種呢？就是化身和法身。』『化身，示現從父母所生，具備三十二相、八十種好，莊嚴自身，用智慧的眼睛普遍觀察眾生，有智慧的人瞻仰后內心感到喜悅，身口意三業清凈，每一個相好都具備百福，像這樣莊嚴百千福聚，大丈夫相都屬於色蘊所攝；又具備十力、四無所畏、三不空法、三念住法、三不護法、四無量法，具備大丈夫一一最殊勝的那羅延力（Narayana-bala，金剛力士之力），像這樣簡略地說如來、應供、正等正覺的莊嚴功德，具足圓滿，這叫做化身。』『還有，諸佛、如來、應供、正等正覺所有的法身，不可思議、不可稱量，沒有人能夠廣泛宣說。即使是緣覺和各位聲聞——像舍利弗（Sariputra）等，最上等的利根，善於理解深奧的佛法，具有大智慧，明瞭通達種種義理——也不能夠廣大地宣說法身的功德。諸佛如來是三界的導師，是大慈大悲的人，爲了眾生作大利益，平等地守護憶念，沒有分別心，安住在奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀）中，並且善於理解三種調伏法，善於度過四難，具備四神足，在漫長的黑夜裡實行四攝法，遠離五欲，超越五趣的痛苦，具備六分法，圓滿了六波羅蜜（Paramita，六度），開啟七覺花，演說八正道，善於理解九種三摩缽底（Samapatti，等至），具備十智力。憑藉這種智力，名聲傳遍十方，所以』

【English Translation】 English version At that time, the World Honored One, in the midst of the assembly, spoke with a subtle voice, saying: 'The Tathagatas (Tathagata, 如來) have two kinds of bodies, both possessing merits as numerous as the sands of the Ganges. What are the two? They are the Nirmanakaya (Nirmanakaya, 化身) and the Dharmakaya (Dharmakaya, 法身).' 'The Nirmanakaya appears to be born from parents, possessing the thirty-two major marks and eighty minor characteristics, adorning its body. With the eye of wisdom, it universally observes sentient beings. Wise individuals, upon beholding it, feel joy in their hearts, their three karmas (body, speech, and mind) are purified, and each mark and characteristic is endowed with a hundred blessings. Adorning itself with hundreds of thousands of blessings, the marks of a great being are all contained within the skandha (Skandha, 蘊) of form. Furthermore, it possesses the ten powers, the four fearlessnesses, the three non-empty dharmas, the three establishments of mindfulness, the three non-protective dharmas, and the four immeasurable minds. It possesses the supreme Narayana-bala (Narayana-bala, 金剛力士之力), the strength of a great being. Thus, briefly speaking of the adornment and merits of the Tathagata, Arhat (Arhat, 應供), Samyak-sambuddha (Samyak-sambuddha, 正等正覺), being complete and perfect, this is called the Nirmanakaya.' 'Furthermore, the Dharmakaya of all Buddhas, Tathagatas, Arhats, Samyak-sambuddhas is inconceivable and immeasurable, and no one can extensively proclaim it. Even Sravakas (Sravaka, 聲聞) and Pratyekabuddhas (Pratyekabuddha, 緣覺)—such as Sariputra (Sariputra, 舍利弗) and others—who possess the sharpest faculties, are skilled in understanding profound dharmas, and have great wisdom, clearly comprehending various meanings—even they cannot extensively proclaim the merits of the Dharmakaya. The Buddhas and Tathagatas are teachers of the three realms, are beings of great compassion, and bring great benefit to all sentient beings. They protect and remember them equally, without discrimination, abiding in Samatha (Samatha, 止) and Vipassana (Vipassana, 觀), and are skilled in understanding the three methods of taming, skilled in crossing the four difficulties, possessing the four divine abidings, practicing the four embracing dharmas throughout the long night, being apart from the five desires, transcending the suffering of the five realms, possessing the sixfold dharma, perfecting the six Paramitas (Paramita, 六度), opening the seven flowers of enlightenment, expounding the eightfold noble path, skilled in understanding the nine Samapattis (Samapatti, 等至), and possessing the ten wisdom powers. With this wisdom power, their fame is heard in the ten directions, therefore'

稱為第一義天。於時方處，晝三夜三常善觀察如是諸佛內功德法，無有能者而為廣說，是故我今略說此法。

「是法身者，純一無二、無漏、無為，應當修證諸有為法從無為生，如是真實，無凈、無染、無念、無依，離諸方便而與眾生作大依止，一切眾生所作行法無諸過失，是真善法離諸記念，于無邊三摩地門不動不搖而得解脫。以二種奢摩他、毗缽舍那，于欲離欲而得解脫，無明欲法以慧解脫，學無學法以唸了知，以明解脫善達自性，而於諸法深能繫念，善以阿缽底而生阿缽底法，善以三摩缽底而生三摩缽底法，於一切法無求無證。離此二法，即無所緣，復無所修，而以盡智及無生智，畢竟成就三究竟法、三善根法、三方便門，離諸妄想得真實生。

「了三種慧，謂聞、思、修。離三雜染，謂煩惱、業、苦。有三種三摩地，謂空、無相、無愿；複名三解脫門，即空、無相、無愿解脫門。三種蘊法，謂戒、定、慧蘊。三種學法，謂戒、定、慧學。有三種修，謂戒修、定修、慧修，有學、無學、非有學非無學。有三種道，謂見道、修道、無學道。有三種根，謂未知根、已知根、具知根。有三種行法，謂聖行、天行、梵行。有三分別，謂蘊、處、界，了三法已獲大福聚，證得解脫寂靜涅盤，三不空念住。如來

【現代漢語翻譯】現代漢語譯本：被稱為第一義天（Paramārtha-satya-deva，指最高的真理之天）。在那個時候，白天三個時辰，夜晚三個時辰，（諸佛）常常善於觀察這些諸佛內在的功德法，沒有人能夠為（眾生）廣泛解說，所以我現在簡略地說說這個法。

『這個法身（Dharmakāya，佛的法性之身），純一無二、沒有煩惱、不是人為造作的，應當修證，一切有為法（Saṃskṛta-dharma，因緣和合而生的法）都是從無為（Asaṃskṛta，不生不滅的法）而生。這是真實的，沒有清凈與染污，沒有念頭與依賴，離開各種方便法門，而作為眾生最大的依靠。一切眾生所作的修行方法沒有過失，這是真正的善法，遠離各種記憶和念想，在無邊的三摩地（Samādhi，禪定）之門中不動不搖而得到解脫。通過兩種奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀），在想要離開慾望時就能得到解脫。用智慧解脫無明和慾望，用正念了知有學法和無學法，用光明解脫，善於通達自性，並且對於各種法能夠深刻地繫念。善於用阿缽底（Āpatti，懺悔）而生出阿缽底法（Āpatti-dharma，懺悔之法），善於用三摩缽底（Samāpatti，等至）而生出三摩缽底法（Samāpatti-dharma，等至之法），對於一切法沒有追求也沒有證得。離開這兩種法，就沒有所緣，也沒有所修，而是以盡智（Kṣayajñāna，斷盡煩惱的智慧）和無生智（Anutpādajñāna，證悟不生不滅的智慧），最終成就三究竟法、三善根法、三方便門，離開各種妄想而得到真實的生命。

『了知三種智慧，即聞慧、思慧、修慧。離開三種雜染，即煩惱、業、苦。有三種三摩地，即空三摩地、無相三摩地、無愿三摩地；又名三種解脫門，即空解脫門、無相解脫門、無愿解脫門。三種蘊法，即戒蘊、定蘊、慧蘊。三種學法，即戒學、定學、慧學。有三種修，即戒修、定修、慧修，有有學、無學、非有學非無學。有三種道，即見道、修道、無學道。有三種根，即未知根、已知根、具知根。有三種行法，即聖行、天行、梵行。有三種分別，即蘊、處、界，瞭解這三種法后，獲得巨大的福德聚集，證得解脫寂靜的涅盤（Nirvāṇa，寂滅），三不空念住。如來（Tathāgata，佛的稱號之一）。』

【English Translation】 English version: It is called the Highest Meaning Heaven (Paramārtha-satya-deva, referring to the heaven of the highest truth). At that time, for three periods during the day and three periods during the night, (the Buddhas) constantly and skillfully observe these inner meritorious dharmas of all the Buddhas. No one is able to extensively explain them for (sentient beings), so I will now briefly speak about this dharma.

'This Dharmakāya (the body of the Dharma, the Buddha's Dharma-nature body) is pure, unique, without outflows, and unconditioned. One should cultivate and realize that all conditioned dharmas (Saṃskṛta-dharma, dharmas arising from causes and conditions) arise from the unconditioned (Asaṃskṛta, the dharma of non-arising and non-ceasing). This is the truth, without purity or defilement, without thought or reliance, apart from all expedient means, and serves as the great refuge for sentient beings. All practices performed by sentient beings are without fault. This is true good dharma, free from all memory and thought, and one attains liberation without moving or shaking in the boundless gates of Samādhi (meditative concentration). Through the two, Śamatha (calm abiding) and Vipaśyanā (insight), one attains liberation when desiring to be free from desire. Ignorance and desire are liberated through wisdom, the dharmas of learning and no-more-learning are known through mindfulness, and liberation is attained through clarity, skillfully understanding one's own nature, and being able to deeply focus on all dharmas. One is skilled in using Āpatti (confession) to generate Āpatti-dharma (the dharma of confession), and skilled in using Samāpatti (attainment) to generate Samāpatti-dharma (the dharma of attainment), without seeking or attaining anything in all dharmas. Apart from these two dharmas, there is nothing to be fixated upon, nor is there anything to be cultivated, but with the Exhaustion Knowledge (Kṣayajñāna, the wisdom of exhausting afflictions) and the Non-arising Knowledge (Anutpādajñāna, the wisdom of realizing non-arising and non-ceasing), one ultimately accomplishes the three ultimate dharmas, the three roots of goodness, and the three expedient means, and attains true life, free from all delusions.

'Understanding the three kinds of wisdom, namely, hearing, thinking, and cultivating. Separating from the three kinds of defilements, namely, afflictions, karma, and suffering. There are three kinds of Samādhi, namely, emptiness Samādhi, signlessness Samādhi, and wishlessness Samādhi; also known as the three doors of liberation, namely, the door of emptiness liberation, the door of signlessness liberation, and the door of wishlessness liberation. The three aggregates of dharma, namely, the aggregate of precepts, the aggregate of concentration, and the aggregate of wisdom. The three learnings, namely, the learning of precepts, the learning of concentration, and the learning of wisdom. There are three kinds of cultivation, namely, the cultivation of precepts, the cultivation of concentration, and the cultivation of wisdom, there are learners, non-learners, and neither learners nor non-learners. There are three paths, namely, the path of seeing, the path of cultivation, and the path of no-more-learning. There are three roots, namely, the unknown root, the known root, and the fully known root. There are three kinds of conduct, namely, noble conduct, heavenly conduct, and Brahma conduct. There are three distinctions, namely, aggregates, bases, and realms. Having understood these three dharmas, one obtains a great accumulation of merit, attains liberation, the peaceful Nirvāṇa (extinction), and the three non-empty mindfulness. The Tathāgata (one of the titles of the Buddha).'

于諸眾生平等覆護，三種蘊法，有三補特伽羅，謂上、中、下。

「諸佛如來具三種大悲，謂無緣大悲、微妙大悲、為一切眾生大悲。有三種自在，謂身自在、世自在、法自在。有三不護法，謂諸如來身業清凈離不凈法、口業清凈離不凈法、意業清凈離不凈法。有三種劍，謂聞劍、思劍、修劍。有三種最上，謂定最上、慧最上、解脫最上。有三種界法，謂正斷、離欲、寂滅。復有三界，謂欲界、色界、無色界。有三種無學明，謂過去宿命明、未來天眼明、現在漏盡明。有三種無為法，謂諸行無常、諸法無我、涅盤寂靜。有三種菩提，謂聲聞菩提、緣覺菩提、無上菩提。有三種無學智，謂盡智、無生智、正見智。三寶、三歸、三最上智；四念處、四正斷、四神足、四信心法，四解脫句。

「有四種善法，謂第一義善，自性善、發起善、相應善。四種修法、四種智法、四聖諦法、四禪定、四輪藏。四法，四依止，謂親近善友，聽聞正法，繫念思惟，如理修行。

「復有四緣，謂因緣、等無間緣、增上緣、所緣緣。四加行位、謂暖位、頂位、忍位、世第一位。有四種道，謂方便道、無間道、解脫道、最勝道。四沙門果四種聖族，有四無量心，謂慈、悲、喜、舍。復有四生、四聖住、四記念、四威儀，有四

【現代漢語翻譯】現代漢語譯本：對於一切眾生平等地覆蓋和保護，三種蘊法，有三種補特伽羅（Pudgala，人），即上等、中等、下等。

『諸佛如來具有三種大悲，即無緣大悲、微妙大悲、為一切眾生的大悲。有三種自在，即身自在、世自在、法自在。有三種不護法，即諸如來的身業清凈遠離不凈之法、口業清凈遠離不凈之法、意業清凈遠離不凈之法。有三種劍，即聞劍、思劍、修劍。有三種最上，即定最上、慧最上、解脫最上。有三種界法，即正斷、離欲、寂滅。又有三界，即欲界、色界、無色界。有三種無學明，即過去宿命明、未來天眼明、現在漏盡明。有三種無為法，即諸行無常、諸法無我、涅盤寂靜。有三種菩提（Bodhi，覺悟），即聲聞菩提、緣覺菩提、無上菩提。有三種無學智，即盡智、無生智、正見智。三寶、三歸、三種最上之智；四念處、四正斷、四神足、四信心法，四解脫句。

『有四種善法，即第一義善，自性善、發起善、相應善。四種修法、四種智法、四聖諦法、四禪定、四輪藏。四法，四依止，即親近善友，聽聞正法，繫念思惟，如理修行。

『又有四緣，即因緣、等無間緣、增上緣、所緣緣。四加行位，即暖位、頂位、忍位、世第一位。有四種道，即方便道、無間道、解脫道、最勝道。四沙門果四種聖族，有四無量心，即慈、悲、喜、舍。又有四生、四聖住、四記念、四威儀，有四

【English Translation】 English version: Equally covering and protecting all sentient beings, there are three aggregates of phenomena, and three types of Pudgalas (persons), namely superior, middling, and inferior.

『The Buddhas and Tathagatas possess three kinds of great compassion, namely, great compassion without conditions, subtle great compassion, and great compassion for all sentient beings. There are three kinds of sovereignty: sovereignty over the body, sovereignty over the world, and sovereignty over the Dharma. There are three non-protective Dharmas: the Tathagatas' bodily karma is pure and free from impure Dharmas, their verbal karma is pure and free from impure Dharmas, and their mental karma is pure and free from impure Dharmas. There are three swords: the sword of hearing, the sword of thinking, and the sword of cultivation. There are three supreme things: supreme concentration, supreme wisdom, and supreme liberation. There are three realm Dharmas: right effort, detachment from desire, and quiescence. Furthermore, there are three realms: the desire realm, the form realm, and the formless realm. There are three kinds of non-learning wisdom: the wisdom of knowing past lives, the wisdom of the future divine eye, and the wisdom of the present exhaustion of outflows. There are three kinds of unconditioned Dharmas: all conditioned things are impermanent, all Dharmas are without self, and Nirvana is quiescence. There are three kinds of Bodhi (enlightenment): the Bodhi of the Sravakas (hearers), the Bodhi of the Pratyekabuddhas (solitary realizers), and the unsurpassed Bodhi. There are three kinds of non-learning wisdom: the wisdom of exhaustion, the wisdom of non-arising, and the wisdom of right view. The Three Jewels, the Three Refuges, the three supreme wisdoms; the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernormal Powers, the Four Dharmas of Faith, and the Four Phrases of Liberation.』

『There are four kinds of wholesome Dharmas: the wholesome Dharma of the ultimate meaning, the wholesome Dharma of self-nature, the wholesome Dharma of arising, and the wholesome Dharma of correspondence. Four kinds of cultivation, four kinds of wisdom Dharmas, the Four Noble Truths, the four Dhyanas (meditative states), and the four wheel repositories. Four Dharmas, four reliances: associating with good friends, listening to the right Dharma, focusing the mind on contemplation, and cultivating according to the Dharma.』

『Furthermore, there are four conditions: causal condition, immediate condition, dominant condition, and object condition. Four stages of application: the stage of warmth, the stage of peak, the stage of forbearance, and the stage of the highest worldly Dharma. There are four kinds of paths: the path of skillful means, the path of immediacy, the path of liberation, and the path of supreme victory. The four Sramana fruits, the four noble lineages, there are four immeasurable minds: loving-kindness, compassion, joy, and equanimity. Furthermore, there are four births, four noble abodes, four recollections, four dignities, there are four

出生門，謂出入寂靜正覺。復有四證位。有學五蘊，五解脫處，五度生法，五聖智想。有五三摩地分，謂正斷分、調伏分、離過分、離相分、離性分。復有五種最上分五現行，三摩缽底五蘊五界，復五取蘊。六功德法、六通六念。復六種法、五種離欲、六種修法、六見道位、六相續行、六證明想。七補特伽羅、七大丈夫行、七識住、七覺支、七無過失法、七三摩地受用法、七種妙法、七種界分、七善解處、七種修道。八正道分、八種補特伽羅、八種別解脫戒。復八解脫、八處、八智、八道、八戒、八會，及八種世法，如來相續真常精進清凈無所染著。

「復有九種過去三摩缽底，九信心法、九證得法、九名色滅、九眾生住、九種依法、九無漏地、九修道地。十種補特伽羅，謂四向四果第九緣覺，第十正等正覺。十大地善法、十種有學法、十如來力、十善業道、十惡業道、十種聖住、十如理作法。十一功德相好思念法、十一種起善解智具足法、十一種具足戒法。十二種出生言辭、十二處、十二緣、十二剎那會證得聖法。十三喜法、十三出生法、十三作業地。十四種化心。十五心見道。十六心正念。十七種相有學、十七樂欲相。十八界、十八不共法。十九分別地。二十二根。三十七菩提分法，謂四念處、四正斷、四

【現代漢語翻譯】現代漢語譯本『出生門』，指的是出離和進入寂靜正覺（Nirvana，涅槃）的途徑。還有四種證位（證悟的層次）。有學位的五蘊（Skandha，構成個體的五種要素：色、受、想、行、識），五解脫處（從五種束縛中解脫的處所），五度生法（五種導致輪迴的法），五聖智想（五種聖者的智慧觀想）。有五種三摩地分（Samadhi，禪定）的組成部分，即正斷分（正確的斷除），調伏分（調伏身心），離過分（遠離過失），離相分（離於表相），離性分（離於自性）。還有五種最上分（最殊勝的部分），五現行（五種顯現的行為），三摩缽底（Samapatti，等至）五蘊五界（Dhatu，構成經驗世界的五種元素：地、水、火、風、空），還有五取蘊（執取五蘊）。六功德法（六種功德之法），六通（Abhijna，六種神通），六念（六種憶念）。還有六種法，五種離欲（五種遠離慾望的方式），六種修法（六種修行方法），六見道位（六種見道的階段），六相續行（六種相續不斷的行為），六證明想（六種證明的觀想）。七補特伽羅（Pudgala，七種不同型別的人），七大丈夫行（七種大丈夫的行為），七識住（七種意識停留的地方），七覺支（七種覺悟的因素），七無過失法（七種沒有過失的法），七三摩地受用法（七種體驗三摩地的方式），七種妙法（七種微妙的法），七種界分（七種界限的劃分），七善解處（七種善於理解的地方），七種修道（七種修行的道路）。八正道分（八正道），八種補特伽羅（八種不同型別的人），八種別解脫戒（八種特殊的解脫戒律）。還有八解脫（八種解脫），八處（八種處所），八智（八種智慧），八道（八種道路），八戒（八種戒律），八會（八種集會），以及八種世法（八種世間法），如來（Tathagata，佛陀）相續真常精進清凈無所染著。『還有九種過去三摩缽底（Samapatti，等至），九信心法（九種信心的法），九證得法（九種證得的法），九名色滅（九種名色寂滅的狀態），九眾生住（九種眾生居住的地方），九種依法（九種所依賴的法），九無漏地（九種沒有煩惱的境界），九修道地（九種修行的境界）。十種補特伽羅（Pudgala，十種不同型別的人），即四向（四種趨向果位的人），四果（四種證得果位的人），第九緣覺（Pratyekabuddha，第九種緣覺），第十正等正覺（Samyaksambuddha，第十種正等正覺）。十大地善法（十種大地善法），十種有學法（十種有學位的法），十如來力（十種如來的力量），十善業道（十種善業的道路），十惡業道（十種惡業的道路），十種聖住（十種聖者的住處），十如理作法（十種如理作意的方法）。十一功德相好思念法（十一種功德和美好相貌的思念方法），十一種起善解智具足法（十一種生起善解智慧的具足法），十一種具足戒法（十一種具足戒律的法）。十二種出生言辭（十二種產生的言辭），十二處（十二處），十二緣（十二因緣），十二剎那會證得聖法（十二個剎那的時間內能夠證得聖法）。十三喜法（十三種歡喜的法），十三出生法（十三種產生的法），十三作業地（十三種作業的場所）。十四種化心（十四種變化的心）。十五心見道（十五種心見道）。十六心正念（十六種心正念）。十七種相有學（十七種相的有學位），十七樂欲相（十七種樂欲的相）。十八界（十八界），十八不共法（十八不共法）。十九分別地（十九種分別的境界）。二十二根（二十二根）。三十七菩提分法（三十七道品），即四念處（四念處），四正斷（四正斷），四

【English Translation】 English version 'The Gate of Birth' refers to the path of exiting and entering tranquil perfect enlightenment (Nirvana). There are also four stages of attainment. The five Skandhas (aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness) of a learner, five places of liberation, five laws that generate existence, and five thoughts of holy wisdom. There are five components of Samadhi (concentration), namely right effort, subduing, freedom from faults, freedom from characteristics, and freedom from nature. There are also five supreme components, five manifestations, Samapatti (attainment), five Skandhas, five Dhatus (elements constituting the world of experience: earth, water, fire, wind, and space), and five aggregates of clinging. Six meritorious Dharmas (qualities), six Abhijna (supernatural powers), and six recollections. There are also six Dharmas, five kinds of detachment, six kinds of practices, six stages of the path of seeing, six continuous practices, and six thoughts of proof. Seven Pudgalas (types of individuals), seven great heroic practices, seven abodes of consciousness, seven factors of enlightenment, seven faultless Dharmas, seven ways of experiencing Samadhi, seven wonderful Dharmas, seven divisions of realms, seven places of good understanding, and seven kinds of cultivation paths. Eightfold Path, eight kinds of Pudgalas (individuals), eight kinds of separate liberation precepts. There are also eight liberations, eight places, eight wisdoms, eight paths, eight precepts, eight assemblies, and eight worldly Dharmas. The Tathagata (Buddha) is continuous, true, constant, diligent, pure, and unattached. 'There are also nine past Samapattis (attainments), nine Dharmas of faith, nine Dharmas of attainment, nine cessations of name and form, nine abodes of beings, nine kinds of dependent Dharmas, nine unconditioned grounds, and nine grounds of cultivation. Ten kinds of Pudgalas (individuals), namely the four who are approaching the fruits, the four who have attained the fruits, the ninth Pratyekabuddha (solitary Buddha), and the tenth Samyaksambuddha (perfectly enlightened Buddha). Ten great wholesome Dharmas, ten kinds of Dharmas for learners, ten powers of the Tathagata (Buddha), ten wholesome paths of action, ten unwholesome paths of action, ten holy abodes, and ten ways of appropriate mental activity. Eleven methods of contemplating the meritorious and beautiful marks, eleven Dharmas of fully possessing the wisdom of good understanding, and eleven Dharmas of fully possessing precepts. Twelve kinds of arising speech, twelve places, twelve conditions, and the attainment of holy Dharmas in twelve moments. Thirteen Dharmas of joy, thirteen Dharmas of arising, and thirteen places of action. Fourteen kinds of transformed minds. Fifteen minds of the path of seeing. Sixteen minds of right mindfulness. Seventeen kinds of characteristics of a learner, and seventeen aspects of joyful desire. Eighteen Dhatus (realms), and eighteen unshared Dharmas. Nineteen grounds of discrimination. Twenty-two roots. Thirty-seven factors of enlightenment, namely the four foundations of mindfulness, the four right exertions, four

神足、五根、五力、七覺支、八正道。四十四智法。復七十七智法，百六十二道，是謂修地。

「如是等無量無邊相續真常之法，離諸煩惱，甚深廣大微妙難思，是大智者如實了知。而此佛法，乃是殑伽沙數正等正覺殊妙之法，是平等法，若有求證正等覺智，諸苾芻、苾芻尼、優婆塞、優婆夷，及諸外道尼乾子等，具正智者如實了知，復為眾生廣大宣說，如佛所化，令無量無邊阿僧祇眾生，悉皆證得寂靜無畏究竟涅盤。」

佛說法身經

【現代漢語翻譯】現代漢語譯本：神足（神通的基礎）、五根（信、精進、念、定、慧五種能力）、五力（信力、精進力、念力、定力、慧力五種力量）、七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支七種覺悟的因素）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定八種正確的道路）。四十四智法（四十四種智慧的法門）。又有七十七智法（七十七種智慧的法門），一百六十二道（一百六十二種修行的道路），這些被稱為修地（修行的境界）。『像這樣無量無邊相續真常的法，遠離各種煩惱，非常深奧廣大微妙難以思議，是大智慧者如實瞭解的。而這佛法，乃是殑伽沙（Ganga sand，恒河沙）數正等正覺殊妙的法，是平等法，如果有求證正等覺智（完全覺悟的智慧）的，諸苾芻（bhiksu，比丘）、苾芻尼（bhiksuni，比丘尼）、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士），以及各種外道尼乾子（Nigantha，耆那教徒）等，具有正確智慧的人如實瞭解，再為眾生廣大的宣說，如同佛所教化，令無量無邊阿僧祇（asamkhya，無數）眾生，全部都證得寂靜無畏究竟涅盤（nirvana，涅槃）。』佛說法身經

【English Translation】 English version: The psychic power, the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (power of faith, power of vigor, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, and equanimity), and the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Forty-four wisdom dharmas. Furthermore, seventy-seven wisdom dharmas, one hundred and sixty-two paths, these are called the grounds of cultivation. 『Such immeasurable and boundless continuous true and constant dharmas, free from all afflictions, are profoundly vast, subtle, and difficult to conceive, and are truly understood by those of great wisdom. And this Buddha-dharma is the particularly wonderful dharma of as many perfect and complete enlightenments as the sands of the Ganges (Ganga sand), it is the dharma of equality. If there are those who seek to attain the wisdom of perfect and complete enlightenment, the bhikshus (bhiksu, monks), bhikshunis (bhiksuni, nuns), upasakas (upasaka, male lay devotees), upasikas (upasika, female lay devotees), and various non-Buddhist Niganthas (Nigantha, Jain ascetics), etc., those with correct wisdom truly understand it, and then widely proclaim it to sentient beings, just as the Buddha taught, causing immeasurable and boundless asamkhya (asamkhya, countless) sentient beings to all attain the ultimate nirvana (nirvana, cessation) of tranquility and fearlessness.』 The Sutra of the Dharma Body Spoken by the Buddha