Chinese
观无厌足，六十七者一切声分具足，六十八者善事显现，六十九者刚强众生见即调善、怖畏众生便得安乐，七十者音声明净，七十一者身不倾动，七十二者身分大，七十三者其身长，七十四者身不染着，七十五者遍身光各一丈，七十六者光照身而行，七十七者其身净洁，七十八者发螺不乱其发长好、发色光润犹妙青珠，七十九者手足满，八十者手足有德相。阿难！是名如来八十种好庄严佛身。 “阿难！如来有十力，何者为十？一者处非处智力、二者随业智力、三者定类智力、四者根品智力、五者欲乐智力、六者性类智力、七者至一切处智力、八者宿生智力、九者死生智力、十者漏尽智力。因此智力，如来显说最大胜处，转于无上清净梵轮，于大众中正师子吼。 “阿难！如来有四种无畏：一一切智无畏、二漏尽无畏、三说障道无畏、四说尽苦道无畏。 “阿难！如来有三种念处：一者正行正念、二者邪行正念、三者杂行正念。阿难！如来又有大悲之法。 “阿难！如来有十八不共法：一身无过、二口无过、三意无过、四无不定心、五无异相执、六无非知舍、七无欲乐无减失、八无正精进无减失、九无念无减失、十无智无减失。十一解脱无减、十二解脱知见无减、十三身随智慧行、十四口随 现代汉语译本 观看不厌足，第六十七种好是一切声音都圆满具足，第六十八种好是善行事迹显现，第六十九种好是刚强难化的众生见到就调伏向善，使恐怖畏惧的众生得到安乐，第七十种好是声音明亮清净，第七十一种好是身体不倾斜动摇，第七十二种好是身形高大，第七十三种好是身体修长，第七十四种好是身体不被世俗沾染，第七十五种好是全身的光芒各自有一丈远，第七十六种好是光明照耀着身体而行，第七十七种好是身体清净无瑕，第七十八种好是发髻整齐不乱，头发长而美好，发色光亮润泽如同美妙的青色宝珠，第七十九种好是手掌和脚掌饱满，第八十种好是手掌和脚掌具有功德之相。阿难（Ananda）！这被称为如来的八十种好，庄严佛身。 ‘阿难（Ananda）！如来具有十种力量，哪十种呢？第一是知是处非处智力，第二是知业报智力，第三是知禅定种类智力，第四是知众生根性高下智力，第五是知众生种种欲乐智力，第六是知众生性类差别智力，第七是知一切至处道智力，第八是知宿世因缘智力，第九是知众生死生智力，第十是知断尽烦恼智力。因为这十种智力，如来能够显明宣说最大的殊胜之处，转动无上清净的梵轮（Brahma-wheel），在大众之中发出真正的狮子吼。’ ‘阿难（Ananda）！如来具有四种无畏：第一是于一切法得一切智无所畏惧，第二是断尽一切烦恼无所畏惧，第三是说障道法无所畏惧，第四是说尽苦之道无所畏惧。’ ‘阿难（Ananda）！如来具有三种念处：第一是于正行生起正念，第二是于邪行生起正念，第三是于杂行生起正念。阿难（Ananda）！如来又具有大悲之法。 ‘阿难（Ananda）！如来具有十八种不共法：一是身无过失，二是口无过失，三是意无过失，四是无不定心，五是无异相执着，六是无不知而舍，七是欲乐没有减少，八是正精进没有减少，九是正念没有减少，十是智慧没有减少，十一是解脱没有减少，十二是解脱知见没有减少，十三是身随智慧而行，十四是口随
English
English version ‘Having no satiety in beholding, the sixty-seventh excellence is the perfection of all sounds; the sixty-eighth is the manifestation of good deeds; the sixty-ninth is that the strong and obstinate beings, upon seeing him, are tamed and become good, and the frightened beings obtain peace and happiness; the seventieth is that his voice is clear and pure; the seventy-first is that his body does not incline or move; the seventy-second is that his body is large; the seventy-third is that his body is tall; the seventy-fourth is that his body is not defiled; the seventy-fifth is that the light around his body extends one fathom in every direction; the seventy-sixth is that the light illuminates his body as he walks; the seventy-seventh is that his body is pure and immaculate; the seventy-eighth is that his hair whorls are not disordered, his hair is long and beautiful, and the color of his hair is bright and lustrous, like exquisite blue jewels; the seventy-ninth is that his hands and feet are full; the eightieth is that his hands and feet possess virtuous marks. Ananda (阿难)! These are called the eighty minor marks of excellence of the Tathagata (如来), which adorn the Buddha's body.’ ‘Ananda (阿难)! The Tathagata (如来) has ten powers. What are the ten? First, the power of knowing what is possible and impossible; second, the power of knowing the consequences of actions; third, the power of knowing the different kinds of meditation; fourth, the power of knowing the different faculties of beings; fifth, the power of knowing the different desires of beings; sixth, the power of knowing the different dispositions of beings; seventh, the power of knowing the paths that lead everywhere; eighth, the power of knowing past lives; ninth, the power of knowing the death and rebirth of beings; tenth, the power of knowing the exhaustion of defilements. Because of these ten powers, the Tathagata (如来) can clearly proclaim the greatest and most excellent truths, turn the unsurpassed pure Brahma-wheel (梵轮), and roar the true lion's roar in the midst of the assembly.’ ‘Ananda (阿难)! The Tathagata (如来) has four kinds of fearlessness: first, fearlessness in knowing everything; second, fearlessness in the exhaustion of all defilements; third, fearlessness in speaking about the obstacles to the path; fourth, fearlessness in speaking about the path to the end of suffering.’ ‘Ananda (阿难)! The Tathagata (如来) has three kinds of mindfulness: first, mindfulness in right conduct; second, mindfulness in wrong conduct; third, mindfulness in mixed conduct. Ananda (阿难)! The Tathagata (如来) also has the Dharma of great compassion.’ ‘Ananda (阿难)! The Tathagata (如来) has eighteen unshared qualities: first, no fault in body; second, no fault in speech; third, no fault in mind; fourth, no instability of mind; fifth, no perception of difference; sixth, no abandonment without knowledge; seventh, no decrease in desire for liberation; eighth, no decrease in right diligence; ninth, no decrease in mindfulness; tenth, no decrease in wisdom; eleventh, no decrease in liberation; twelfth, no decrease in the knowledge and vision of liberation; thirteenth, the body follows wisdom; fourteenth, the speech follows --------------------------------------------------------------------------------
Chinese
智慧行、十五意随智慧行、十六穷过去智圆满、十七穷现在智圆满、十八穷未来智圆满。 “阿难！如来独得如意自在捷疾神通，如来独得无有边际变化神通，如来独得无量无尽圣神通处，如来独得心自在法，如来独得自在无边知他心通，如来独得自在无阂天耳神通，如来独得知无色界众生种别，如来独得通达圣众般涅槃后，如来独得智慧明了有不定答，如来独得大波罗蜜善能答问，如来独得分别说法无有过失，如来独得开化众生无有空过，如来独得第一导首，如来独得不可害灭，如来独得金刚三昧，如来独得一切诸法非色非心心不相应如来至知，如来独得无阂解脱，如来独得三不护法，如来独得断灭习气，如来独得一切种智，如来独得金刚聚身，如来独得未曾作意一切事成，如来独得一切诸相与处相应明净具足，如来独得所授记莂无有不定，如来独得于胜负心佛不许可不得见佛，如来独得转一切种胜妙法轮，如来独得荷负众生能舍重担，如来独得入般涅槃复更起心，如来独得修因圆满无余，如来独得至果圆满无余，如来独得利益他事圆满无余，如来独得辩才无尽，如来独得说一切法悉皆如理。 “阿难！如来功德略说有六种：一者具足、二者无垢、三者不动、四者无阂、五者利他、六者自在巧能。阿难 现代汉语译本 智慧行、十五意随智慧行、十六穷过去智圆满、十七穷现在智圆满、十八穷未来智圆满。 ‘阿难（Ananda）！如来独得如意自在捷疾神通，如来独得无有边际变化神通，如来独得无量无尽圣神通处，如来独得心自在法，如来独得自在无边知他心通，如来独得自在无阂天耳神通，如来独得知无**众生种别，如来独得通达圣众般涅槃后，如来独得智慧明了有不定答，如来独得**罗蜜善能答问，如来独得分别说法无有过失，如来独得开化众生无有空过，如来独得第一导首，如来独得不可害灭，如来独得金刚三昧（Vajra Samadhi），如来独得一切诸法非色非心心不相应如来至知，如来独得无阂解脱，如来独得三不护法，如来独得断灭习气，如来独得一切种智，如来独得金刚聚身，如来独得未曾作意一切事成，如来独得一切诸相与处相应明净具足，如来独得所授记莂无有不定，如来独得于胜负心佛不许可不得见佛，如来独得转一切种胜妙法轮，如来独得荷负众生能舍重担，如来独得入般涅槃复更起心，如来独得修因圆满无余，如来独得至果圆满无余，如来独得利益他事圆满无余，如来独得辩才无尽，如来独得说一切法悉皆如理。 ‘阿难（Ananda）！如来功德略说有六种：一者具足、二者无垢、三者不动、四者无阂、五者利他、六者自在巧能。阿难（Ananda）！’
English
English version Wisdom conduct, fifteenth: intention follows wisdom conduct, sixteenth: exhaustive knowledge of the past is complete, seventeenth: exhaustive knowledge of the present is complete, eighteenth: exhaustive knowledge of the future is complete. ‘Ananda! The Tathagata (如来, one of the titles of a Buddha) uniquely attains effortless and swift supernatural powers; the Tathagata uniquely attains limitless transformative supernatural powers; the Tathagata uniquely attains immeasurable and endless sacred supernatural states; the Tathagata uniquely attains the Dharma of mental freedom; the Tathagata uniquely attains unobstructed and boundless knowledge of others' minds; the Tathagata uniquely attains unobstructed divine hearing; the Tathagata uniquely knows the different kinds of beings without remainder; the Tathagata uniquely understands the Parinirvana (般涅槃, complete nirvana) of the holy assembly; the Tathagata uniquely possesses wisdom and clarity with indefinite answers; the Tathagata is skilled in answering questions through Prajna Paramita (**罗蜜, perfection of wisdom); the Tathagata uniquely distinguishes and speaks the Dharma without error; the Tathagata uniquely converts beings without empty passing; the Tathagata uniquely is the foremost guide; the Tathagata uniquely is indestructible; the Tathagata uniquely attains the Vajra Samadhi (金刚三昧, diamond-like concentration); the Tathagata uniquely knows that all dharmas are neither form nor mind, and mind is not in accordance; the Tathagata uniquely attains unobstructed liberation; the Tathagata uniquely attains the three non-protective dharmas; the Tathagata uniquely attains the cessation of habitual tendencies; the Tathagata uniquely attains omniscience; the Tathagata uniquely attains the Vajra (金刚, diamond) aggregate body; the Tathagata uniquely accomplishes all things without prior intention; the Tathagata uniquely possesses all characteristics that correspond to their locations, being clear and complete; the Tathagata uniquely possesses predictions that are never uncertain; the Tathagata uniquely possesses that if one has a mind of winning or losing, the Buddha does not permit one to see the Buddha; the Tathagata uniquely turns the supreme and wonderful Dharma wheel of all kinds; the Tathagata uniquely bears the burden of beings and can relinquish heavy burdens; the Tathagata uniquely enters Parinirvana (般涅槃, complete nirvana) and then arises again in mind; the Tathagata uniquely completes the causes of cultivation without remainder; the Tathagata uniquely completes the attainment of the result without remainder; the Tathagata uniquely completes the benefit of others without remainder; the Tathagata uniquely possesses inexhaustible eloquence; the Tathagata uniquely speaks all dharmas in accordance with reason.’ ‘Ananda! The Tathagata's (如来, one of the titles of a Buddha) merits can be briefly summarized in six ways: first, completeness; second, purity; third, immovability; fourth, unobstructedness; fifth, benefiting others; sixth, skillful ability. Ananda!’ --------------------------------------------------------------------------------
Chinese
！云何如来为功德不可思议？一切如来恒河沙劫无边功德，在于惑地及于净地，相摄相应未曾相离，无垢无净不可思议。 无上依经如来事品第五 “阿难！如来事有十八，如来无比最妙最上无有及者，令诸众生起奇特心恭敬供养，此第一事。因三十二相、八十种好而得成就，如来如理通达因果。若沙门婆罗门说无因果、说不平等因果之法，我即制伏令堕负处；此第二事。因是处非处智力得成，如来知见自业自受，无有自作他受果者。若沙门婆罗门邪说邪教度业度受，便能制伏令堕负处；此第三事。因业类智力得成，如来教化显三种轮：一者神通轮，二者记心轮，三者示教轮，训导弟子以成圣众。若沙门婆罗门，有胜负心说违逆法对治正典，便能制伏令堕负处；此第四事。因禅定智力得成，如来了达上中下根如理为说，令其下种成熟解脱，此第五事。因根种智力得成，如来知见三品众生邪正欲乐，如实见已拔断恶欲增长善欲，此第六事。因欲乐智力得成，如来观知众生三种：一者粗，二者中，三者妙，令此三人如理得入种种法门，此第七事。因性界智力得成，如来明见出离道法得解脱果，障阂道法得生死果，令灭障阂道修出离道，此第八事。因至一切处智力得成，如来明了见宿命事说过去事，为令众生起 现代汉语译本： ‘云何如来为功德不可思议？’（为什么如来的功德是不可思议的？）一切如来恒河沙劫（无数个时期）无边功德，在于惑地（迷惑之地）及于净地（清净之地），相摄相应未曾相离，无垢无净不可思议。 无上依经如来事品第五 ‘阿难！（Ananda，佛陀的十大弟子之一）如来事有十八，如来无比最妙最上无有及者，令诸众生起奇特心恭敬供养，此第一事。’（如来的事业有十八种，如来是无比的、最微妙的、最至上的，没有谁能比得上，能让众生生起惊奇之心，恭敬供养，这是第一件事。）因三十二相（Thirty-two marks of the Buddha）、八十种好（Eighty minor marks of the Buddha）而得成就，如来如理通达因果。（如来如实地通达因果。）若沙门婆罗门（Shramana and Brahmin，两种修行者）说无因果、说不平等因果之法，我即制伏令堕负处；（如果沙门或婆罗门宣扬没有因果，或者宣扬不平等的因果之法，我就会制伏他们，让他们理屈词穷。）此第二事。（这是第二件事。）因是处非处智力得成，如来知见自业自受，无有自作他受果者。（因为如来具有辨别是处非处的智慧，所以如来知道自己造的业自己承受，没有自己造业他人受果的事情。）若沙门婆罗门邪说邪教度业度受，便能制伏令堕负处；（如果沙门或婆罗门以邪说邪教来解释业和果报，我便能制伏他们，让他们理屈词穷。）此第三事。（这是第三件事。）因业类智力得成，如来教化显三种轮：一者神通轮（supernatural power），二者记心轮（reading minds），三者示教轮（teaching），训导弟子以成圣众。（因为如来具有业类智力，所以如来教化众生，展现三种轮：一是神通轮，二是记心轮，三是示教轮，训导弟子成就圣众。）若沙门婆罗门，有胜负心说违逆法对治正典，便能制伏令堕负处；（如果沙门或婆罗门，怀着争胜之心，宣扬违背正法的理论来对抗正典，我便能制伏他们，让他们理屈词穷。）此第四事。（这是第四件事。）因禅定智力得成，如来了达上中下根如理为说，令其下种成熟解脱，（因为如来具有禅定智力，所以如来了解上中下三种根器的众生，如理为他们说法，使他们种下善根，成熟解脱。）此第五事。（这是第五件事。）因根种智力得成，如来知见三品众生邪正欲乐，如实见已拔断恶欲增长善欲，（因为如来具有根种智力，所以如来知道三种众生的邪正欲乐，如实地了解之后，拔除恶欲，增长善欲。）此第六事。（这是第六件事。）因欲乐智力得成，如来观知众生三种：一者粗，二者中，三者妙，令此三人如理得入种种法门，（因为如来具有欲乐智力，所以如来观察了解众生有三种：一是粗，二是中，三是妙，使这三种人如理地进入种种法门。）此第七事。（这是第七件事。）因性界智力得成，如来明见出离道法得解脱果，障阂道法得生死果，令灭障阂道修出离道，（因为如来具有性界智力，所以如来清楚地看到修习出离之道能得到解脱的果报，障碍正道的法会得到生死的果报，因此让众生灭除障碍正道的法，修习出离之道。）此第八事。（这是第八件事。）因至一切处智力得成，如来明了见宿命事说过去事，为令众生起