Chinese
十二因缘。菩萨修事六度。二乘则自调自度。菩萨乃弘誓。与拔因虽小异俱析实阴而归但空。声闻阶位立于七贤七圣不同。种福乃三生六十劫。次明支佛者。支佛此翻缘觉。若出无佛世观华飞叶落。顿悟支佛名为独觉。生于佛世闻说因缘顿悟支佛名为缘觉。并福厚根利谓四生一百劫所修因也。三明菩萨乘者。从初发心缘生灭四谛。发四弘誓愿一味度者令度。即众生无边誓愿度。谓度天魔外道。爱见二种六道众生。此缘苦谛境而发心也。二未解者令解。即烦恼无数誓愿断愿断。爱见六道众生二十五有。见思之缚令得解脱。即缘集谛境而发心也。三未安者令安。谓法门无尽誓愿知。即令爱见六道众生。知三十七品道谛。自安此缘道谛而发心也。四未得涅槃者令得涅槃。即佛道无上誓愿成。此令六道爱见众生。灭二十五有因果证灭谛理。此依灭谛境而发心也。既以发心须行填愿行。即三祇百劫所修六度。从初值释迦牟尼。至罽那尸弃名初僧祇。从此常离女人身。亦不自知当得作佛。即是外凡五停心总别念位。从尸弃至然灯佛。用七茎莲华供养布发掩泥。受然灯记当得作佛号释迦文。尔时自知口亦未说名二僧祇。此是暖法修事六度。次从然灯至毗婆尸佛为第三僧祇。亦知亦说此是顶法之位修行六度。若过三祇百劫。种福三十二 现代汉语译本 十二因缘（Dvadashanga-pratityasamutpada）。菩萨修行六度（Paramita）。二乘（Shravakayana and Pratyekabuddhayana）则是自我调伏自我解脱。菩萨乃有弘大誓愿，与二乘在断除烦恼的根本上虽略有不同，但都是解析色蕴（Rupa-skandha）的虚幻性而归于空性（Shunyata）。声闻（Shravaka）的阶位建立在七贤七圣的不同层次上。种福需要经历三生六十劫。接下来阐明支佛（Pratyekabuddha），支佛在此翻译为缘觉。如果出生在没有佛陀的时代，观察花朵凋谢、树叶飘落等现象，顿悟成支佛，称为独觉。如果出生在佛陀住世的时代，听闻佛陀宣说十二因缘的道理而顿悟成支佛，称为缘觉。他们都具有深厚的福德和锐利的根器，是经过四生一百劫所修的因。接下来阐明菩萨乘（Bodhisattvayana），从最初发心缘于生灭的四圣谛（Arya-satyani），发起四弘誓愿：第一，要度一切众生，即众生无边誓愿度。这里指的是度化天魔外道、以及具有爱见二种烦恼的六道众生。这是缘于苦谛（Dukkha-satya）的境界而发心。第二，要解除众生的迷惑，即烦恼无数誓愿断。要断除具有爱见烦恼的六道众生在二十五有（二十五种存在状态）中的见思惑，使他们得到解脱。这是缘于集谛（Samudaya-satya）的境界而发心。第三，要使众生得到安乐，即法门无尽誓愿知。要使具有爱见烦恼的六道众生，了解三十七道品（Bodhipakkhiya-dhamma），从而自我安顿，这是缘于道谛（Magga-satya）而发心。第四，要使众生证得涅槃（Nirvana），即佛道无上誓愿成。要使六道中具有爱见烦恼的众生，灭除二十五有的因果，证得灭谛（Nirodha-satya）的真理。这是依于灭谛的境界而发心。既然已经发心，就必须以行动来实践誓愿，即经历三祇百劫所修的六度（Paramita）。从最初遇到释迦牟尼佛（Shakyamuni Buddha），到罽那尸弃佛（Kanakashikhin Buddha），称为初僧祇（Asankhyeya kalpa）。从那时起，常常远离女身，也不知道自己将来会成佛。这属于外凡位的五停心观和总别念住位。从尸弃佛到燃灯佛（Dipankara Buddha），用七茎莲花供养，并铺散头发遮盖泥泞，受到燃灯佛的授记，预言将来会成佛，号为释迦文。那时自己已经知道，但口中还未说出，称为第二僧祇。这是暖法位，修习六度。接下来从燃灯佛到毗婆尸佛（Vipashyin Buddha）为第三僧祇，既知道也说出，这是顶法位，修行六度。如果超过三祇百劫，种福三十二相。
English
English version The Twelve Nidanas (Dvadashanga-pratityasamutpada). Bodhisattvas cultivate the Six Perfections (Paramita). The Two Vehicles (Shravakayana and Pratyekabuddhayana) focus on self-discipline and self-liberation. Bodhisattvas have great vows, and although they differ slightly from the Two Vehicles in eradicating the root of afflictions, both analyze the illusory nature of the Skandha of Form (Rupa-skandha) and return to emptiness (Shunyata). The stages of the Shravakas (Shravaka) are established on the different levels of the Seven Worthies and Seven Sages. Accumulating merit requires sixty kalpas over three lifetimes. Next, the Pratyekabuddhas (Pratyekabuddha) are explained; Pratyekabuddha is translated here as 'Solitary Realizer'. If born in a world without a Buddha, they observe the falling of flowers and leaves, and attain enlightenment as a Pratyekabuddha, known as a 'Solitary Awakened One'. If born in a world with a Buddha, they hear the Buddha expound the doctrine of the Twelve Nidanas and attain enlightenment as a Pratyekabuddha, known as a 'Condition-Realized One'. They possess deep merit and sharp faculties, having cultivated the causes for one hundred kalpas over four lifetimes. Next, the Bodhisattva Vehicle (Bodhisattvayana) is explained. From the initial aspiration based on the Four Noble Truths (Arya-satyani) of arising and ceasing, they make the Four Great Vows: First, to liberate all beings, i.e., the vow to liberate limitless beings. This refers to liberating celestial demons, heretics, and beings in the six realms who possess the two kinds of afflictions of love and wrong views. This is making the aspiration based on the realm of the Truth of Suffering (Dukkha-satya). Second, to resolve the confusion of beings, i.e., the vow to eradicate countless afflictions. To eradicate the afflictions of views and thoughts of beings in the six realms within the Twenty-Five Existences, enabling them to attain liberation. This is making the aspiration based on the realm of the Truth of Accumulation (Samudaya-satya). Third, to bring peace to beings, i.e., the vow to know limitless Dharma doors. To enable beings in the six realms who possess the afflictions of love and wrong views to understand the Thirty-Seven Limbs of Enlightenment (Bodhipakkhiya-dhamma), thereby settling themselves, this is making the aspiration based on the Truth of the Path (Magga-satya). Fourth, to enable beings to attain Nirvana (Nirvana), i.e., the vow to achieve the unsurpassed Buddha Path. To enable beings in the six realms who possess the afflictions of love and wrong views to extinguish the causes and effects of the Twenty-Five Existences, realizing the truth of the Truth of Cessation (Nirodha-satya). This is making the aspiration based on the realm of the Truth of Cessation. Having made the aspiration, one must act to fulfill the vows, i.e., cultivate the Six Perfections (Paramita) over three Asankhyeya kalpas and one hundred kalpas. From the initial encounter with Shakyamuni Buddha (Shakyamuni Buddha) to Kanakashikhin Buddha (Kanakashikhin Buddha), it is called the first Asankhyeya kalpa (Asankhyeya kalpa). From that time on, they are often separated from female bodies and do not know when they will become a Buddha. This belongs to the stage of the Five Stopping-the-Mind Contemplations and the General and Specific Mindfulness Positions of the Outer Ordinary Person. From the time of the Kanakashikhin Buddha to Dipankara Buddha (Dipankara Buddha), they offer seven lotus flowers and spread their hair to cover the mud, receiving the prediction from Dipankara Buddha that they will become a Buddha in the future, named Shakyamuni. At that time, they already know it themselves, but have not yet spoken it, called the second Asankhyeya kalpa. This is the stage of Warmth Dharma, cultivating the Six Perfections. Next, from Dipankara Buddha to Vipashyin Buddha (Vipashyin Buddha) is the third Asankhyeya kalpa, they both know and speak it, this is the stage of the Peak Dharma, practicing the Six Perfections. If it exceeds three Asankhyeya kalpas and one hundred kalpas, accumulating the merit of the thirty-two marks. --------------------------------------------------------------------------------
Chinese
相百福成一相。福谓相因福义多途难可定判。于南洲男身佛出世时。缘佛身相故得种也。一云。轮王于四天下自在为一福。有云。如帝释于二天下自在为一福。有云。大千人盲治差为一福。有云。一切人破戒能为说法。令舍毁禁为一福。有云。不可譬喻唯佛能知。入第三僧祇修行大行故福难量。问几时种三十二相因。答极迟百劫极疾九十一劫。故弗沙佛观见释迦弟子根熟宜在前度。于宝窟中放光远照。菩萨寻光至弗沙所。七日七夜一心观佛。目不暂眴。苦行赞叹。超弥勒前九劫获证。修行六度。各有满时。凡有所施而无遮碍。如尸毗王代鸽是檀满。如须陀摩王舍国。获偈护不妄语是名尸满。如羼提仙人为歌利王割截无恨。身体平复是忍辱满。如大施太子为诸众生。入海求珠充足穷乏得珠入手。海神见其睡即藏其珠。太子觉已。誓将此身抒海令尽。天帝感见诸天助之海水减半。乃至七日翘足偈赞。弗沙即精进满。如尚阇黎仙人入定鸟巢髻中。待子能飞方乃出定是名禅满。如劬嫔大臣分阎浮提地而为七分。息国仇诤是般若满。此讫前百劫并下忍位也。次入补处生兜率。托母胎出生出家降魔。魔军散已安坐住禅即中忍成就。次一刹那入上忍。次一刹那入世第一。次一刹那发真无漏。三十四心断惑证果。十力无畏等皆成就名佛 现代汉语译本： 一百种福报才能成就一个相好（xiàng hǎo，佛的三十二相之一）。所谓的‘福’，是指相好是由福德积累而成的，福德的意义多种多样，难以确定判断。在南赡部洲（nán zhān bù zhōu，四大部洲之一）男子之身，佛陀出世的时候，因为佛身相好的缘故才能种下（善根）。 一种说法是，转轮王（zhuǎn lún wáng，拥有统治世界的理想君主）在四天下（sì tiān xià，佛教宇宙观中的四大洲）自在，算作一种福报。也有说法是，如同帝释天（dì shì tiān，佛教中的护法神）在二天下自在，算作一种福报。还有说法是，让大千世界（dà qiān shì jiè，佛教宇宙观中的一个宇宙）的盲人恢复视力，算作一种福报。也有说法是，所有人即使破戒，如果能够说法，使人舍弃毁坏禁戒的行为，算作一种福报。还有说法是，这种福报不可比喻，只有佛陀才能知晓。进入第三阿僧祇劫（ā sēng qí jié，极长的时间单位）修行大行，所以福报难以衡量。 问：需要多久才能种下三十二相的因？答：最迟一百劫，最快九十一劫。所以弗沙佛（fú shā fó，过去七佛之一）观察到释迦（shì jiā，释迦牟尼佛的简称）的弟子根基成熟，适合提前度化。于是在宝窟中放光远照，菩萨（pú sà，立志成佛的修行者）寻光来到弗沙佛处，七日七夜一心观佛，眼睛不曾眨动，苦行赞叹。超越弥勒（mí lè，未来佛）之前九劫获得证悟。修行六度（liù dù，菩萨修行的六种方法），各有圆满的时候。凡有所施舍而没有阻碍，如同尸毗王（shī pí wáng，本生故事中的国王）代替鸽子，这是檀那（dān nà，布施）圆满。如同须陀摩王（xū tuó mó wáng，本生故事中的国王）舍弃国家，获得偈语守护不妄语，这叫做尸罗（shī luó，持戒）圆满。如同羼提仙人（chàn tí xiān rén，本生故事中的仙人）被歌利王（gē lì wáng，本生故事中的国王）割截身体而没有怨恨，身体恢复如初，这是忍辱（rěn rǔ，忍耐）圆满。如同大施太子（dà shī tài zǐ，本生故事中的太子）为了众生，入海求珠，充足穷乏，得到宝珠入手，海神见他睡着，就藏起宝珠。太子醒来后，发誓要用自己的身体把海水舀干。天帝（tiān dì，佛教中的神）感动，让诸天帮助他，海水减少一半。乃至七日翘足偈赞，弗沙佛，这就是精进（jīng jìn，努力修行）圆满。如同尚阇黎仙人（shàng shé lí xiān rén，本生故事中的仙人）入定，鸟在发髻中筑巢，等待小鸟能飞才出定，这叫做禅定（chán dìng，冥想）圆满。如同劬嫔大臣（qú pín dà chén，本生故事中的大臣）分割阎浮提（yán fú tí，四大部洲之一）的土地为七份，平息国家仇恨争端，这是般若（bō rě，智慧）圆满。这些是前一百劫以及下忍位（xià rěn wèi，菩萨修行的一个阶段）。 其次进入补处（bǔ chù，指弥勒菩萨等待成佛的地方）生于兜率天（dōu shuài tiān，欲界天之一），托母胎出生、出家、降魔，魔军散去后安坐住禅，即中忍成就。其次一刹那（chà nà，极短的时间单位）进入上忍（shàng rěn，菩萨修行的一个阶段）。其次一刹那进入世第一（shì dì yī，菩萨修行的一个阶段）。其次一刹那发起真无漏（zhēn wú lòu，没有烦恼），三十四心断惑证果，十力（shí lì，佛的十种力量）、无畏（wú wèi，佛的四种无所畏惧）等都成就，名为佛（fó，觉悟者）。