English
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 --------------------------------------------------------------------------------
Chinese
出生门，谓出入寂静正觉。复有四证位。有学五蕴，五解脱处，五度生法，五圣智想。有五三摩地分，谓正断分、调伏分、离过分、离相分、离性分。复有五种最上分五现行，三摩钵底五蕴五界，复五取蕴。六功德法、六通六念。复六种法、五种离欲、六种修法、六见道位、六相续行、六证明想。七补特伽罗、七大丈夫行、七识住、七觉支、七无过失法、七三摩地受用法、七种妙法、七种界分、七善解处、七种修道。八正道分、八种补特伽罗、八种别解脱戒。复八解脱、八处、八智、八道、八戒、八会，及八种世法，如来相续真常精进清净无所染着。 “复有九种过去三摩钵底，九信心法、九证得法、九名色灭、九众生住、九种依法、九无漏地、九修道地。十种补特伽罗，谓四向四果第九缘觉，第十正等正觉。十大地善法、十种有学法、十如来力、十善业道、十恶业道、十种圣住、十如理作法。十一功德相好思念法、十一种起善解智具足法、十一种具足戒法。十二种出生言辞、十二处、十二缘、十二刹那会证得圣法。十三喜法、十三出生法、十三作业地。十四种化心。十五心见道。十六心正念。十七种相有学、十七乐欲相。十八界、十八不共法。十九分别地。二十二根。三十七菩提分法，谓四念处、四正断、四 现代汉语译本 ‘出生门’，指的是出离和进入寂静正觉（Nirvana，涅槃）的途径。还有四种证位（证悟的层次）。有学位的五蕴（Skandha，构成个体的五种要素：色、受、想、行、识），五解脱处（从五种束缚中解脱的处所），五度生法（五种导致轮回的法），五圣智想（五种圣者的智慧观想）。 有五种三摩地分（Samadhi，禅定）的组成部分，即正断分（正确的断除），调伏分（调伏身心），离过分（远离过失），离相分（离于表相），离性分（离于自性）。还有五种最上分（最殊胜的部分），五现行（五种显现的行为），三摩钵底（Samapatti，等至）五蕴五界（Dhatu，构成经验世界的五种元素：地、水、火、风、空），还有五取蕴（执取五蕴）。 六功德法（六种功德之法），六通（Abhijna，六种神通），六念（六种忆念）。还有六种法，五种离欲（五种远离欲望的方式），六种修法（六种修行方法），六见道位（六种见道的阶段），六相续行（六种相续不断的行为），六证明想（六种证明的观想）。 七补特伽罗（Pudgala，七种不同类型的人），七大丈夫行（七种大丈夫的行为），七识住（七种意识停留的地方），七觉支（七种觉悟的因素），七无过失法（七种没有过失的法），七三摩地受用法（七种体验三摩地的方式），七种妙法（七种微妙的法），七种界分（七种界限的划分），七善解处（七种善于理解的地方），七种修道（七种修行的道路）。 八正道分（八正道），八种补特伽罗（八种不同类型的人），八种别解脱戒（八种特殊的解脱戒律）。还有八解脱（八种解脱），八处（八种处所），八智（八种智慧），八道（八种道路），八戒（八种戒律），八会（八种集会），以及八种世法（八种世间法），如来（Tathagata，佛陀）相续真常精进清净无所染着。 ‘还有九种过去三摩钵底（Samapatti，等至），九信心法（九种信心的法），九证得法（九种证得的法），九名色灭（九种名色寂灭的状态），九众生住（九种众生居住的地方），九种依法（九种所依赖的法），九无漏地（九种没有烦恼的境界），九修道地（九种修行的境界）。 十种补特伽罗（Pudgala，十种不同类型的人），即四向（四种趋向果位的人），四果（四种证得果位的人），第九缘觉（Pratyekabuddha，第九种缘觉），第十正等正觉（Samyaksambuddha，第十种正等正觉）。十大地善法（十种大地善法），十种有学法（十种有学位的法），十如来力（十种如来的力量），十善业道（十种善业的道路），十恶业道（十种恶业的道路），十种圣住（十种圣者的住处），十如理作法（十种如理作意的方法）。 十一功德相好思念法（十一种功德和美好相貌的思念方法），十一种起善解智具足法（十一种生起善解智慧的具足法），十一种具足戒法（十一种具足戒律的法）。十二种出生言辞（十二种产生的言辞），十二处（十二处），十二缘（十二因缘），十二刹那会证得圣法（十二个刹那的时间内能够证得圣法）。 十三喜法（十三种欢喜的法），十三出生法（十三种产生的法），十三作业地（十三种作业的场所）。十四种化心（十四种变化的心）。十五心见道（十五种心见道）。十六心正念（十六种心正念）。 十七种相有学（十七种相的有学位），十七乐欲相（十七种乐欲的相）。十八界（十八界），十八不共法（十八不共法）。十九分别地（十九种分别的境界）。二十二根（二十二根）。三十七菩提分法（三十七道品），即四念处（四念处），四正断（四正断），四
English
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 --------------------------------------------------------------------------------
Chinese
神足、五根、五力、七觉支、八正道。四十四智法。复七十七智法，百六十二道，是谓修地。 “如是等无量无边相续真常之法，离诸烦恼，甚深广大微妙难思，是大智者如实了知。而此佛法，乃是殑伽沙数正等正觉殊妙之法，是平等法，若有求证正等觉智，诸苾刍、苾刍尼、优婆塞、优婆夷，及诸外道尼乾子等，具正智者如实了知，复为众生广大宣说，如佛所化，令无量无边阿僧祇众生，悉皆证得寂静无畏究竟涅盘。” 佛说法身经 现代汉语译本：神足（神通的基础）、五根（信、精进、念、定、慧五种能力）、五力（信力、精进力、念力、定力、慧力五种力量）、七觉支（择法觉支、精进觉支、喜觉支、轻安觉支、念觉支、定觉支、舍觉支七种觉悟的因素）、八正道（正见、正思惟、正语、正业、正命、正精进、正念、正定八种正确的道路）。四十四智法（四十四种智慧的法门）。又有七十七智法（七十七种智慧的法门），一百六十二道（一百六十二种修行的道路），这些被称为修地（修行的境界）。 ‘像这样无量无边相续真常的法，远离各种烦恼，非常深奥广大微妙难以思议，是大智慧者如实了解的。而这佛法，乃是殑伽沙（Ganga sand，恒河沙）数正等正觉殊妙的法，是平等法，如果有求证正等觉智（完全觉悟的智慧）的，诸苾刍（bhiksu，比丘）、苾刍尼（bhiksuni，比丘尼）、优婆塞（upasaka，男居士）、优婆夷（upasika，女居士），以及各种外道尼乾子（Nigantha，耆那教徒）等，具有正确智慧的人如实了解，再为众生广大的宣说，如同佛所教化，令无量无边阿僧祇（asamkhya，无数）众生，全部都证得寂静无畏究竟涅盘（nirvana，涅槃）。’ 佛说法身经
English
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 --------------------------------------------------------------------------------