Chinese
大正藏第 17 册 No. 0766 佛说法身经 No. 766 佛说法身经 西天译经三藏朝奉大夫试光禄卿明教大师臣法贤奉 诏译 尔时，世尊于大众中以微妙音作如是言：“诸佛如来有二种身，皆具河沙功德。何等为二？所谓化身、法身。 “而化身者，示从父母所生，具三十二相、八十种好，庄严其身，以智慧眼普观众生，智者瞻仰心生适悦，三业清净，一一相好百福具足，如是庄严百千福聚，大丈夫相皆色蕴摄；又复具足十力、四无所畏、三不空法、三念住法、三不护法、四无量法，具大丈夫一一最胜那罗延力，如是略说如来、应供、正等正觉庄严功德，具足圆满，是名化身。 “又复诸佛、如来、应供、正等正觉所有法身，不可思议、不可称量，而无有人能广宣说。假使缘觉及诸声闻——舍利弗等，最上利根善解深法，大智明达了种种义——而亦不能广大宣说法身功德。诸佛如来为三界师，是大悲者，为诸众生作大利益，平等护念无所分别，住奢摩他、毗钵舍那，而复善解三调伏法，善度四难，具四神足，而于长夜行四摄法，离于五欲超五趣苦，具六分法圆满六波罗蜜，开七觉花演八正道，善解九种三摩钵底，具十智力。以此智力，名闻十方，是故 现代汉语译本 尔时，世尊在大众中用微妙的声音这样说道：‘诸佛如来有两种身，都具备像恒河沙一样多的功德。是哪两种呢？就是化身和法身。’ ‘化身，示现从父母所生，具备三十二相、八十种好，庄严自身，用智慧的眼睛普遍观察众生，有智慧的人瞻仰后内心感到喜悦，身口意三业清净，每一个相好都具备百福，像这样庄严百千福聚，大丈夫相都属于色蕴所摄；又具备十力、四无所畏、三不空法、三念住法、三不护法、四无量法，具备大丈夫一一最殊胜的那罗延力（Narayana-bala，金刚力士之力），像这样简略地说如来、应供、正等正觉的庄严功德，具足圆满，这叫做化身。’ ‘还有，诸佛、如来、应供、正等正觉所有的法身，不可思议、不可称量，没有人能够广泛宣说。 即使是缘觉和各位声闻——像舍利弗（Sariputra）等，最上等的利根，善于理解深奥的佛法，具有大智慧，明了通达种种义理——也不能够广大地宣说法身的功德。诸佛如来是三界的导师，是大慈大悲的人，为了众生作大利益，平等地守护忆念，没有分别心，安住在奢摩他（Samatha，止）和毗钵舍那（Vipassana，观）中，并且善于理解三种调伏法，善于度过四难，具备四神足，在漫长的黑夜里实行四摄法，远离五欲，超越五趣的痛苦，具备六分法，圆满了六波罗蜜（Paramita，六度），开启七觉花，演说八正道，善于理解九种三摩钵底（Samapatti，等至），具备十智力。凭借这种智力，名声传遍十方，所以’
English
English version At that time, the World Honored One, in the midst of the assembly, spoke with a subtle voice, saying: 'The Tathagatas (Tathagata, 如来) 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, 蕴) 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, 金刚力士之力), the strength of a great being. Thus, briefly speaking of the adornment and merits of the Tathagata, Arhat (Arhat, 应供), Samyak-sambuddha (Samyak-sambuddha, 正等正觉), 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, 声闻) and Pratyekabuddhas (Pratyekabuddha, 缘觉)—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, 观), 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' --------------------------------------------------------------------------------
Chinese
称为第一义天。于时方处，昼三夜三常善观察如是诸佛内功德法，无有能者而为广说，是故我今略说此法。 “是法身者，纯一无二、无漏、无为，应当修证诸有为法从无为生，如是真实，无净、无染、无念、无依，离诸方便而与众生作大依止，一切众生所作行法无诸过失，是真善法离诸记念，于无边三摩地门不动不摇而得解脱。以二种奢摩他、毗钵舍那，于欲离欲而得解脱，无明欲法以慧解脱，学无学法以念了知，以明解脱善达自性，而于诸法深能系念，善以阿钵底而生阿钵底法，善以三摩钵底而生三摩钵底法，于一切法无求无证。离此二法，即无所缘，复无所修，而以尽智及无生智，毕竟成就三究竟法、三善根法、三方便门，离诸妄想得真实生。 “了三种慧，谓闻、思、修。离三杂染，谓烦恼、业、苦。有三种三摩地，谓空、无相、无愿；复名三解脱门，即空、无相、无愿解脱门。三种蕴法，谓戒、定、慧蕴。三种学法，谓戒、定、慧学。有三种修，谓戒修、定修、慧修，有学、无学、非有学非无学。有三种道，谓见道、修道、无学道。有三种根，谓未知根、已知根、具知根。有三种行法，谓圣行、天行、梵行。有三分别，谓蕴、处、界，了三法已获大福聚，证得解脱寂静涅盘，三不空念住。如来 现代汉语译本：被称为第一义天（Paramārtha-satya-deva，指最高的真理之天）。在那个时候，白天三个时辰，夜晚三个时辰，（诸佛）常常善于观察这些诸佛内在的功德法，没有人能够为（众生）广泛解说，所以我现在简略地说说这个法。 ‘这个法身（Dharmakāya，佛的法性之身），纯一无二、没有烦恼、不是人为造作的，应当修证，一切有为法（Saṃskṛta-dharma，因缘和合而生的法）都是从无为（Asaṃskṛta，不生不灭的法）而生。这是真实的，没有清净与染污，没有念头与依赖，离开各种方便法门，而作为众生最大的依靠。一切众生所作的修行方法没有过失，这是真正的善法，远离各种记忆和念想，在无边的三摩地（Samādhi，禅定）之门中不动不摇而得到解脱。通过两种奢摩他（Śamatha，止）和毗钵舍那（Vipaśyanā，观），在想要离开欲望时就能得到解脱。用智慧解脱无明和欲望，用正念了知有学法和无学法，用光明解脱，善于通达自性，并且对于各种法能够深刻地系念。善于用阿钵底（Āpatti，忏悔）而生出阿钵底法（Āpatti-dharma，忏悔之法），善于用三摩钵底（Samāpatti，等至）而生出三摩钵底法（Samāpatti-dharma，等至之法），对于一切法没有追求也没有证得。离开这两种法，就没有所缘，也没有所修，而是以尽智（Kṣayajñāna，断尽烦恼的智慧）和无生智（Anutpādajñāna，证悟不生不灭的智慧），最终成就三究竟法、三善根法、三方便门，离开各种妄想而得到真实的生命。 ‘了知三种智慧，即闻慧、思慧、修慧。离开三种杂染，即烦恼、业、苦。有三种三摩地，即空三摩地、无相三摩地、无愿三摩地；又名三种解脱门，即空解脱门、无相解脱门、无愿解脱门。三种蕴法，即戒蕴、定蕴、慧蕴。三种学法，即戒学、定学、慧学。有三种修，即戒修、定修、慧修，有有学、无学、非有学非无学。有三种道，即见道、修道、无学道。有三种根，即未知根、已知根、具知根。有三种行法，即圣行、天行、梵行。有三种分别，即蕴、处、界，了解这三种法后，获得巨大的福德聚集，证得解脱寂静的涅盘（Nirvāṇa，寂灭），三不空念住。如来（Tathāgata，佛的称号之一）。’
English
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).' --------------------------------------------------------------------------------
Chinese
于诸众生平等覆护，三种蕴法，有三补特伽罗，谓上、中、下。 “诸佛如来具三种大悲，谓无缘大悲、微妙大悲、为一切众生大悲。有三种自在，谓身自在、世自在、法自在。有三不护法，谓诸如来身业清净离不净法、口业清净离不净法、意业清净离不净法。有三种剑，谓闻剑、思剑、修剑。有三种最上，谓定最上、慧最上、解脱最上。有三种界法，谓正断、离欲、寂灭。复有三界，谓欲界、色界、无色界。有三种无学明，谓过去宿命明、未来天眼明、现在漏尽明。有三种无为法，谓诸行无常、诸法无我、涅盘寂静。有三种菩提，谓声闻菩提、缘觉菩提、无上菩提。有三种无学智，谓尽智、无生智、正见智。三宝、三归、三最上智；四念处、四正断、四神足、四信心法，四解脱句。 “有四种善法，谓第一义善，自性善、发起善、相应善。四种修法、四种智法、四圣谛法、四禅定、四轮藏。四法，四依止，谓亲近善友，听闻正法，系念思惟，如理修行。 “复有四缘，谓因缘、等无间缘、增上缘、所缘缘。四加行位、谓暖位、顶位、忍位、世第一位。有四种道，谓方便道、无间道、解脱道、最胜道。四沙门果四种圣族，有四无量心，谓慈、悲、喜、舍。复有四生、四圣住、四记念、四威仪，有四 现代汉语译本： 对于一切众生平等地覆盖和保护，三种蕴法，有三种补特伽罗（Pudgala，人），即上等、中等、下等。 ‘诸佛如来具有三种大悲，即无缘大悲、微妙大悲、为一切众生的大悲。有三种自在，即身自在、世自在、法自在。有三种不护法，即诸如来的身业清净远离不净之法、口业清净远离不净之法、意业清净远离不净之法。有三种剑，即闻剑、思剑、修剑。有三种最上，即定最上、慧最上、解脱最上。有三种界法，即正断、离欲、寂灭。又有三界，即欲界、色界、无色界。有三种无学明，即过去宿命明、未来天眼明、现在漏尽明。有三种无为法，即诸行无常、诸法无我、涅盘寂静。有三种菩提（Bodhi，觉悟），即声闻菩提、缘觉菩提、无上菩提。有三种无学智，即尽智、无生智、正见智。三宝、三归、三种最上之智；四念处、四正断、四神足、四信心法，四解脱句。 ‘有四种善法，即第一义善，自性善、发起善、相应善。四种修法、四种智法、四圣谛法、四禅定、四轮藏。四法，四依止，即亲近善友，听闻正法，系念思惟，如理修行。 ‘又有四缘，即因缘、等无间缘、增上缘、所缘缘。四加行位，即暖位、顶位、忍位、世第一位。有四种道，即方便道、无间道、解脱道、最胜道。四沙门果四种圣族，有四无量心，即慈、悲、喜、舍。又有四生、四圣住、四记念、四威仪，有四