Chinese
。云何身胜？如来身为三十二相、八十种好之所严饰，一一节力敌万八十伊罗钵那香象之力，众生乐见无有厌足，是名身胜。云何如法住胜？如来既自得利益已，复能怜愍救济利益无量众生，是名如法住胜。云何智胜？如来所有四无碍智，非诸声闻、缘觉所及，是名智胜。云何具足胜？如来具足行、命、戒、见，是名具足胜。云何行处胜？如来世尊修三三昧、九次第等，非诸声闻、缘觉所及，是名行处胜。云何不可思议胜？如来所有六种神通，亦非声闻，缘觉所及；如来十力、四无所畏、大悲、三念处，是名不可思议胜。云何解脱胜？如来具足二种解脱胜，除智慧障及烦恼障，永断一切烦恼习气，智缘二事俱得自在，是名解脱胜。是故舍利弗于契经中赞叹如来具七胜法，如来从观不净乃至得阿耨多罗三藐三菩提，从庄严地至解脱地，胜于声闻、辟支佛等，是故如来名无上尊。如来世尊修空三昧，灭定三昧，四禅慈悲，观十二因缘，皆悉为利诸众生故。如来正觉，发言无二，故名如来。如往先佛从庄严地出，得阿耨多罗三藐三菩提，故名如来。具足获得微妙正法，名阿罗呵。能受一切人天供养，名阿罗呵。觉了二谛——世谛、真谛——名三藐三佛陀。修持净戒，具足三明，名明行足。更不复生诸有之中，故名善逝。知二 现代汉语译本 什么是身胜？如来的身体以三十二相（Thirty-two Marks of a Great Man）、八十种好（Eighty Minor Marks）庄严，每一处关节的力量都相当于一万八千伊罗钵那香象（Erawana elephant）的力量，众生乐于见到而没有厌倦，这叫做身胜。 什么是如法住胜？如来自己获得利益后，又能怜悯救济利益无量众生，这叫做如法住胜。 什么是智胜？如来所具有的四无碍智（Four Kinds of Unimpeded Wisdom），不是那些声闻（Śrāvaka，声闻乘的修行者）、缘觉（Pratyekabuddha，独自觉悟者）所能达到的，这叫做智胜。 什么是具足胜？如来具足行、命、戒、见，这叫做具足胜。 什么是行处胜？如来世尊修习三三昧（Three Samādhis）、九次第定（Nine Successive Absorptions）等，不是那些声闻、缘觉所能达到的，这叫做行处胜。 什么是不可思议胜？如来所具有的六种神通（Six Supernormal Powers），也不是声闻、缘觉所能达到的；如来的十力（Ten Powers of a Buddha）、四无所畏（Four Kinds of Fearlessness）、大悲（Great Compassion）、三念处（Three Applications of Mindfulness），这叫做不可思议胜。 什么是解脱胜？如来具足两种解脱胜，去除智慧障（Obstruction of Wisdom）及烦恼障（Obstruction of Afflictions），永远断除一切烦恼习气，智慧和因缘二事都得到自在，这叫做解脱胜。 因此，舍利弗（Śāriputra）在契经中赞叹如来具有七胜法，如来从观不净（Contemplation of Impurity）乃至获得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉），从庄严地至解脱地，胜过声闻、辟支佛（Pratyekabuddha）等，因此如来名为无上尊。 如来世尊修习空三昧（Emptiness Samādhi），灭定三昧（Cessation Samādhi），四禅慈悲（Four Dhyānas of Loving-kindness and Compassion），观察十二因缘（Twelve Links of Dependent Origination），都是为了利益众生。 如来正觉，发言无二，所以叫做如来（Tathāgata）。如往昔诸佛从庄严地而出，得阿耨多罗三藐三菩提，所以叫做如来。 具足获得微妙正法，名叫阿罗呵（Arhat，应供）。能接受一切人天供养，名叫阿罗呵。 觉悟了二谛——世谛（Conventional Truth）、真谛（Ultimate Truth）——名叫三藐三佛陀（Samyak-saṃbuddha，正等觉者）。修持净戒，具足三明（Threefold Knowledge），名叫明行足（Vidyā-caraṇa-saṃpanna）。 更不再生于诸有之中，所以名叫善逝（Sugata）。知二
English
English version What is excellence of body? The Tathāgata's body is adorned with the Thirty-two Marks and Eighty Minor Marks, the strength of each joint being equal to the power of eighteen thousand Erawana elephants. Beings rejoice in seeing it without ever being satiated. This is called excellence of body. What is excellence of abiding in accordance with the Dharma? The Tathāgata, having attained benefit for himself, is also able to compassionately rescue and benefit immeasurable beings. This is called excellence of abiding in accordance with the Dharma. What is excellence of wisdom? The Tathāgata's Four Kinds of Unimpeded Wisdom are beyond the reach of Śrāvakas and Pratyekabuddhas. This is called excellence of wisdom. What is excellence of completeness? The Tathāgata is complete in conduct, life, precepts, and views. This is called excellence of completeness. What is excellence of conduct? The Tathāgata, the World-Honored One, cultivates the Three Samādhis and the Nine Successive Absorptions, which are beyond the reach of Śrāvakas and Pratyekabuddhas. This is called excellence of conduct. What is excellence of inconceivability? The Tathāgata's Six Supernormal Powers are also beyond the reach of Śrāvakas and Pratyekabuddhas; the Tathāgata's Ten Powers, Four Kinds of Fearlessness, Great Compassion, and Three Applications of Mindfulness. This is called excellence of inconceivability. What is excellence of liberation? The Tathāgata is complete in two kinds of excellence of liberation, removing the Obstruction of Wisdom and the Obstruction of Afflictions, eternally severing all habitual tendencies of afflictions, with both wisdom and conditions being freely attained. This is called excellence of liberation. Therefore, Śāriputra praises the Tathāgata in the sutras as possessing the seven excellences. The Tathāgata, from the Contemplation of Impurity to the attainment of Anuttarā-samyak-saṃbodhi, from the ground of adornment to the ground of liberation, surpasses Śrāvakas and Pratyekabuddhas, and is therefore called the Supreme Honored One. The Tathāgata, the World-Honored One, cultivates the Emptiness Samādhi, the Cessation Samādhi, the Four Dhyānas of Loving-kindness and Compassion, and contemplates the Twelve Links of Dependent Origination, all for the benefit of all beings. The Tathāgata is rightly enlightened, and his words are without duality, therefore he is called Tathāgata. Like the Buddhas of the past who emerged from the ground of adornment and attained Anuttarā-samyak-saṃbodhi, therefore he is called Tathāgata. Having fully attained the subtle and correct Dharma, he is called Arhat. Being able to receive the offerings of all humans and gods, he is called Arhat. Being enlightened to the two truths—Conventional Truth and Ultimate Truth—he is called Samyak-saṃbuddha. Cultivating pure precepts and possessing the Threefold Knowledge, he is called Vidyā-caraṇa-saṃpanna. No longer being reborn in any realm of existence, he is called Sugata. Knowing the two --------------------------------------------------------------------------------
Chinese
世界——众生世界、国土世界——名世间解。善知方便调伏众生，名调御丈夫。能令众生不生怖畏，方便教化离苦受乐，是名天人师。知一切法及一切行，故名为佛。能破四魔，名婆伽婆。复观如来行戒定慧，为益众生。久于无量无数世中，怨亲等利，无有差别。悉断一切无量烦恼，一一皆知，一一众生为一烦恼无量世中受大苦恼。如来世尊为众生故，难施能施，难忍能忍。佛有二净：一、庄严净，二、果报净。如是二净因缘力故，从初十十至后十十，无有人天能说其过。如来具足八万音声，众生闻之不生厌离，以是因缘，如来出胜一切声闻、辟支佛等。 “善男子！若人受持优婆塞戒欲净戒者，当作如是修念佛心。若修念佛，是人则离内外诸恶不净因缘，增长悲慧，贪、瞋、痴断，具足成就一切善法。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨修念佛心，是不为难；在家修集，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经供养三宝品第十七 善生言：“世尊！菩萨已受优婆塞戒，复当云何供养三宝？” “善男子！世间福田凡有三种：一、报恩田，二、功德田，三、贫穷田。报恩田者：所谓父母、师长、和上。功德田者：从得暖法乃至得阿耨多 现代汉语译本：世界——众生世界、国土世界——被称为世间解（Lokavidū）。善于运用方便法门调伏众生，被称为调御丈夫（Purusa-damya-sarathi）。能够使众生不产生怖畏，用方便法门教化众生，使他们脱离苦难，享受快乐，这被称为天人师（Śāstā deva-manusyānām）。知晓一切法以及一切行，所以被称为佛（Buddha）。能够破除四魔，被称为婆伽婆（Bhagavat）。进一步观察如来在戒、定、慧方面的修行，是为了利益众生。长久以来，在无量无数世中，对待怨家和亲人一样平等利益，没有差别。完全断除一切无量的烦恼，并且一一知晓。每一个众生因为一个烦恼，在无量世中遭受巨大的苦恼。如来世尊为了众生的缘故，难施舍的也能施舍，难忍受的也能忍受。佛有两种清净：一是庄严清净，二是果报清净。因为这两种清净的因缘力量，从最初的十个十到最后的十个十，没有人和天能够说出其中的过失。如来具有八万种音声，众生听了不会产生厌倦和远离，因为这个因缘，如来胜过一切声闻（Śrāvaka）、辟支佛（Pratyekabuddha）等。 ‘善男子！如果有人受持优婆塞戒（Upāsaka-śīla），想要清净戒律，应当这样修习念佛之心。如果修习念佛，这个人就能远离内外各种恶的不净因缘，增长悲心和智慧，贪、嗔、痴断除，具足成就一切善法。’ ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家的菩萨修习念佛之心，这不难；在家的菩萨修习念佛之心，这才是难的。为什么呢？因为在家的人被很多恶的因缘所缠绕。’ 《优婆塞戒经·供养三宝品》第十七 善生（Subhūti）说：‘世尊！菩萨已经受了优婆塞戒，又应当如何供养三宝呢？’ ‘善男子！世间的福田大致有三种：一是报恩田，二是功德田，三是贫穷田。报恩田是指：父母、师长、和尚（Upādhyāya）。功德田是指：从得到暖法乃至得到阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi）的人。’
English
English version: The world—the world of sentient beings, the world of lands—is called Lokavidū (knower of the world). Being skilled in using expedient means to tame sentient beings is called Purusa-damya-sarathi (tamer of men). Being able to make sentient beings not generate fear, and using expedient means to teach and transform them to leave suffering and enjoy happiness, is called Śāstā deva-manusyānām (teacher of gods and humans). Knowing all dharmas and all practices, therefore is called Buddha (awakened one). Being able to break the four maras, is called Bhagavat (the blessed one). Furthermore, observing the Tathagata's practice of morality, concentration, and wisdom is for the benefit of sentient beings. For a long time, in immeasurable and countless eons, treating enemies and relatives equally, without any difference. Completely cutting off all immeasurable afflictions, and knowing each and every one of them. Each sentient being, because of one affliction, suffers great torment for immeasurable eons. The Tathagata, the World Honored One, for the sake of sentient beings, is able to give what is difficult to give, and able to endure what is difficult to endure. The Buddha has two kinds of purity: first, the purity of adornment; second, the purity of karmic retribution. Because of the power of these two kinds of pure causes and conditions, from the first ten tens to the last ten tens, no human or deva can speak of their faults. The Tathagata possesses eighty thousand kinds of voices, and sentient beings do not generate aversion or detachment upon hearing them. Because of this cause and condition, the Tathagata surpasses all Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and others. ‘Good man! If a person upholds the Upāsaka-śīla (layman's precepts) and desires to purify the precepts, he should cultivate the mind of mindfulness of the Buddha in this way. If he cultivates mindfulness of the Buddha, then this person will be able to stay away from all evil and impure causes and conditions, both internal and external, increase compassion and wisdom, cut off greed, anger, and delusion, and fully accomplish all good dharmas.’ ‘Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to cultivate the mind of mindfulness of the Buddha; it is difficult for a householder to cultivate it. Why? Because householders are entangled by many evil causes and conditions.’ Upāsaka-śīla Sūtra, Chapter Seventeen, Offering to the Three Jewels Subhūti (Good Life) said: ‘World Honored One! A Bodhisattva who has already received the Upāsaka-śīla, how should he make offerings to the Three Jewels?’ ‘Good man! There are generally three kinds of fields of merit in the world: first, the field of repaying kindness; second, the field of merit; and third, the field of poverty. The field of repaying kindness refers to: parents, teachers, and Upādhyāyas (preceptors). The field of merit refers to: those who have attained from the stage of warmth up to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).’ --------------------------------------------------------------------------------
Chinese
罗三藐三菩提。贫穷田者：一切穷苦困厄之人。如来世尊是二种福田：一者、报恩田，二、功德田。法亦如是，是二种田。众僧三种：一、报恩田，二、功德田，三、贫穷田。以是因缘，菩萨已受优婆塞戒，应当至心勤供养三宝。 “善男子！如来即是一切法藏，是故智者应当至心勤心供养生身、灭身、形像、塔庙！若于空野无塔像处，常当系念尊重赞叹，若自力作，若劝人作；见人作时，心生欢喜；如其自有功德力者，要当广教众多之人而共作之。既供养已，于己身中莫生轻想，于三宝所亦应如是。凡所供养，不使人作，不为胜他，作时不悔，心不愁恼，合掌赞叹，恭敬尊重。若以一钱至无量宝，若以一綖至无量綖，若以一花至无量花，若以一香至无量香，若以一偈赞至无量偈赞，若以一礼至无量礼，若绕一匝至无量匝，若一时中乃至无量时，若自独作若共人作，善男子！若能如是至心供养佛、法、僧者，若我现在及涅槃后，等无差别。见塔庙时，应以金、银、铜、铁、绳锁、幡盖、伎乐、香油、灯明而供养之。若见鸟兽践蹋毁坏，要当涂治扫除令净；暴风水火之所坏处，亦当自治。自若无力，当劝人治。或以金、银、铜、铁、土、木。若有尘土，洒扫除拂，若有垢污，以香水洗。若作宝塔及作宝像，作讫当 现代汉语译本： 无上正等正觉（阿耨多罗三藐三菩提，Anuttara-samyak-sambodhi）。贫穷田是指：一切生活在穷困和苦难中的人。如来世尊是两种福田：第一种是报恩田，第二种是功德田。佛法也是如此，是两种田。僧众有三种：第一种是报恩田，第二种是功德田，第三种是贫穷田。因为这个缘故，菩萨在受了优婆塞戒（在家男居士戒）后，应当以至诚之心勤奋地供养三宝（佛、法、僧）。 ‘善男子！如来就是一切佛法的宝藏，因此有智慧的人应当以至诚之心勤奋地供养如来的生身（在世之身）、灭身（涅槃后的舍利）、形像（佛像）、塔庙！如果在空旷的野外没有塔和佛像的地方，应当常常心怀忆念，尊重赞叹。如果自己有能力就自己建造，或者劝别人建造；见到别人建造的时候，心里生起欢喜；如果自己有功德和能力，一定要广泛地教导更多的人一起来建造。供养完毕后，不要轻视自己，对于三宝也应该如此。凡是所做的供养，不强迫别人去做，不是为了胜过别人，做的时候不后悔，心里不忧愁烦恼，合掌赞叹，恭敬尊重。无论是用一文钱乃至无量的珍宝，无论是用一根丝线乃至无量的丝线，无论是用一朵花乃至无量的花，无论是用一炷香乃至无量的香，无论是用一句赞偈乃至无量的赞偈，无论是行一礼乃至无量的礼，无论是绕塔一圈乃至无量的圈，无论是在一个时间乃至无量的时间，无论是自己独自做还是和别人一起做，善男子！如果能够这样至诚地供养佛、法、僧，无论是我现在住世还是涅槃之后，都是没有差别的。见到塔庙的时候，应该用金、银、铜、铁、绳索、幡盖、伎乐、香油、灯明来供养它。如果见到鸟兽践踏毁坏，一定要修补整理，打扫干净；被暴风、水、火损坏的地方，也要自己修复。如果自己没有能力，就劝别人修复。或者用金、银、铜、铁、土、木等材料。如果塔庙上有尘土，就洒扫擦拭，如果塔庙上有污垢，就用香水清洗。如果建造宝塔以及建造宝像，建造完毕后’