Chinese
五分法身 戒身。定身。慧身。解脱身。解脱知见身。是名五法身。戒者防非止恶。定者心住一境。慧者缘中决断。解脱身者。绝缚离羁。解脱知见身。解脱缘中。审之明白。此五分法身。是佛德体故。言为说身。 七净 戒净。定净。见净。度超净。道非道净。行断净。菩提分上法上净。 七财 信戒施闻慧惭愧。是名七财。以能资助正道故名为财。 四相 自正。正他。能随问答。善解因缘义。 四心 广大心。第一心。常心。不颠倒心。 三十七道品 四念处。四正勤。四如意足。五根。五力。七觉分。八正道。总而合数为三十七道品。四念处大小乘名有异。观身不净。观受有苦。观心生灭。观法无我。是小乘四念处。观身如虚空。观受内外空。观心但名字。观法善恶俱不可得。是大乘四念处。四正勤。恶法未生方便令不生。名一正勤。恶法已生方便令灭。二正勤。善法未生方便令生。三正勤。善法已生方便令增。四正勤。四如意足。欲如意足。念如意足。精进如意足。慧如意足。五根。信根。进根。念根。定根。慧根。前能生后。名之为根。五力。信力。进力。念力。定力。慧力。前能掌后。目之为力。七觉分。念觉分。精进觉分。喜觉分。猗觉分。 现代汉语译本：外观多为白色。 五分法身（Wufen Fashen，构成佛陀法身的五个部分）：戒身（Jieshen，持戒之身）、定身（Dingshen，禅定之身）、慧身（Huishen，智慧之身）、解脱身（Jietuoshen，解脱之身）、解脱知见身（Jietuo Zhijianshen，具有解脱知见之身）。这被称为五法身。戒，是防止错误和停止邪恶；定，是心专注于一个境界；慧，是缘起中作出决断；解脱身，是脱离束缚和羁绊；解脱知见身，是在解脱的因缘中，审视明白。这五分法身，是佛陀的德行和本体，所以说是佛陀的身。 七净（Qijing，七种清净）：戒净（Jiejing，持戒清净）、定净（Dingjing，禅定清净）、见净（Jianjing，见解清净）、度超净（Duchaojing，超越清净）、道非道净（Daofeidaojing，对道与非道的认知清净）、行断净（Xingduanjing，行为断除烦恼清净）、菩提分上法上净（Puti Fenshang Fashangjing，在菩提分法之上的清净）。 七财（Qicai，七种财富）：信（Xin，信仰）、戒（Jie，戒律）、施（Shi，布施）、闻（Wen，听闻佛法）、慧（Hui，智慧）、惭（Can，惭愧）、愧（Kui，羞愧）。这被称为七财，因为它们能够资助正道，所以被称为财富。 四相（Sixiang，四种德相）：自正（Zizheng，自身端正）、正他（Zhengta，端正他人）、能随问答（Nengsui Wenda，能够随顺回答问题）、善解因缘义（Shanjie Yinyuan Yi，善于理解因缘的含义）。 四心（Sixin，四种心）：广大心（Guangda Xin，广大的心）、第一心（Diyi Xin，第一的心）、常心（Chang Xin，恒常的心）、不颠倒心（Bu Diandao Xin，不颠倒的心）。 三十七道品（Sanshiqi Daopin，通往觉悟的三十七种修行方法）：四念处（Sinianchu）、四正勤（Sizhengqin）、四如意足（Siyirizu）、五根（Wugen）、五力（Wuli）、七觉分（Qijuefen）、八正道（Bazhengdao）。总合起来数为三十七道品。四念处，大小乘的名称有所不同。观身不净（Guan Shen Bu Jing，观察身体是不清净的）、观受有苦（Guan Shou You Ku，观察感受是痛苦的）、观心生灭（Guan Xin Shengmie，观察心是生灭变化的）、观法无我（Guan Fa Wu Wo，观察诸法是无我的），这是小乘的四念处。观身如虚空（Guan Shen Ru Xukong，观察身体如同虚空）、观受内外空（Guan Shou Neiwai Kong，观察感受内外皆空）、观心但名字（Guan Xin Dan Mingzi，观察心只是一个名字）、观法善恶俱不可得（Guan Fa Shanean Ju Bu Kede，观察诸法善与恶都不可得），这是大乘的四念处。四正勤，未生的恶法，想办法使它不生起，名为一正勤；已生的恶法，想办法使它灭除，名为二正勤；未生的善法，想办法使它生起，名为三正勤；已生的善法，想办法使它增长，名为四正勤。四如意足，欲如意足（Yirizu，通过愿望达成的如意足）、念如意足（Nian Yirizu，通过专注达成的如意足）、精进如意足（Jingjin Yirizu，通过精进达成的如意足）、慧如意足（Hui Yirizu，通过智慧达成的如意足）。五根，信根（Xingen，信仰之根）、进根（Jingen，精进之根）、念根（Niangen，正念之根）、定根（Dinggen，禅定之根）、慧根（Huigen，智慧之根）。前面的能够生起后面的，所以称为根。五力，信力（Xinli，信仰之力）、进力（Jinli，精进之力）、念力（Nianli，正念之力）、定力（Dingli，禅定之力）、慧力（Huili，智慧之力）。前面的能够掌控后面的，所以称为力。七觉分，念觉分（Nianjuefen，正念觉悟的因素）、精进觉分（Jingjinjuefen，精进觉悟的因素）、喜觉分（Xijuefen，喜悦觉悟的因素）、猗觉分（Yijuefen，轻安觉悟的因素）。
English
English version: The appearance is mostly white. The Fivefold Dharmakaya (Wufen Fashen, the five components constituting the Dharmakaya of the Buddha): Sila-kaya (Jieshen, the body of precepts), Samadhi-kaya (Dingshen, the body of meditation), Prajna-kaya (Huishen, the body of wisdom), Vimukti-kaya (Jietuoshen, the body of liberation), Vimukti-jnana-darsana-kaya (Jietuo Zhijianshen, the body of the knowledge and vision of liberation). These are called the Five Dharmakayas. Sila is to prevent errors and stop evil; Samadhi is the mind dwelling in one state; Prajna is making decisions in dependent origination; Vimukti-kaya is being free from bondage and fetters; Vimukti-jnana-darsana-kaya is examining and understanding clearly in the conditions of liberation. These Fivefold Dharmakayas are the virtues and essence of the Buddha, so it is said to be the Buddha's body. The Seven Purities (Qijing, seven kinds of purity): Sila-purity (Jiejing, purity of precepts), Samadhi-purity (Dingjing, purity of meditation), Insight-purity (Jianjing, purity of insight), Transcendence-purity (Duchaojing, purity of transcendence), Purity of the Path and Non-path (Daofeidaojing, purity of the knowledge of the path and non-path), Cessation-purity (Xingduanjing, purity of the cessation of afflictions), Purity above the factors of enlightenment and above the Dharma (Puti Fenshang Fashangjing, purity above the factors of enlightenment and above the Dharma). The Seven Treasures (Qicai, seven kinds of wealth): Faith (Xin), Precepts (Jie), Generosity (Shi), Learning (Wen, hearing the Dharma), Wisdom (Hui), Shame (Can), and Remorse (Kui). These are called the Seven Treasures because they can support the right path, so they are called treasures. The Four Characteristics (Sixiang, four kinds of virtues): Self-uprightness (Zizheng, being upright oneself), Uprightness of others (Zhengta, making others upright), Ability to answer questions accordingly (Nengsui Wenda, being able to answer questions accordingly), Skillful understanding of the meaning of dependent origination (Shanjie Yinyuan Yi, being skilled in understanding the meaning of dependent origination). The Four Minds (Sixin, four kinds of minds): Vast mind (Guangda Xin, a vast mind), Supreme mind (Diyi Xin, a supreme mind), Constant mind (Chang Xin, a constant mind), Non-inverted mind (Bu Diandao Xin, a non-inverted mind). The Thirty-Seven Factors of Enlightenment (Sanshiqi Daopin, thirty-seven practices leading to enlightenment): The Four Foundations of Mindfulness (Sinianchu), the Four Right Exertions (Sizhengqin), the Four Bases of Supernormal Powers (Siyirizu), the Five Roots (Wugen), the Five Powers (Wuli), the Seven Factors of Enlightenment (Qijuefen), and the Eightfold Noble Path (Bazhengdao). Altogether, they number thirty-seven factors of enlightenment. The Four Foundations of Mindfulness have different names in the Hinayana and Mahayana traditions. Contemplation of the body as impure (Guan Shen Bu Jing, contemplating the body as impure), contemplation of feelings as suffering (Guan Shou You Ku, contemplating feelings as suffering), contemplation of the mind as impermanent (Guan Xin Shengmie, contemplating the mind as arising and ceasing), contemplation of phenomena as selfless (Guan Fa Wu Wo, contemplating phenomena as without self) are the Four Foundations of Mindfulness in the Hinayana tradition. Contemplation of the body as like empty space (Guan Shen Ru Xukong, contemplating the body as like empty space), contemplation of feelings as empty internally and externally (Guan Shou Neiwai Kong, contemplating feelings as empty internally and externally), contemplation of the mind as merely a name (Guan Xin Dan Mingzi, contemplating the mind as merely a name), contemplation of phenomena as neither good nor bad can be obtained (Guan Fa Shanean Ju Bu Kede, contemplating phenomena as neither good nor bad can be obtained) are the Four Foundations of Mindfulness in the Mahayana tradition. The Four Right Exertions: making efforts to prevent unwholesome states that have not yet arisen from arising is called the first Right Exertion; making efforts to eliminate unwholesome states that have already arisen is called the second Right Exertion; making efforts to generate wholesome states that have not yet arisen is called the third Right Exertion; making efforts to increase wholesome states that have already arisen is called the fourth Right Exertion. The Four Bases of Supernormal Powers: the base of supernormal power attained through desire (Yirizu, the base of supernormal power attained through desire), the base of supernormal power attained through mindfulness (Nian Yirizu, the base of supernormal power attained through mindfulness), the base of supernormal power attained through effort (Jingjin Yirizu, the base of supernormal power attained through effort), the base of supernormal power attained through wisdom (Hui Yirizu, the base of supernormal power attained through wisdom). The Five Roots: the root of faith (Xingen, the root of faith), the root of effort (Jingen, the root of effort), the root of mindfulness (Niangen, the root of mindfulness), the root of concentration (Dinggen, the root of concentration), the root of wisdom (Huigen, the root of wisdom). The former can generate the latter, so they are called roots. The Five Powers: the power of faith (Xinli, the power of faith), the power of effort (Jinli, the power of effort), the power of mindfulness (Nianli, the power of mindfulness), the power of concentration (Dingli, the power of concentration), the power of wisdom (Huili, the power of wisdom). The former can control the latter, so they are called powers. The Seven Factors of Enlightenment: the factor of mindfulness enlightenment (Nianjuefen, the factor of mindfulness enlightenment), the factor of effort enlightenment (Jingjinjuefen, the factor of effort enlightenment), the factor of joy enlightenment (Xijuefen, the factor of joy enlightenment), the factor of tranquility enlightenment (Yijuefen, the factor of tranquility enlightenment). --------------------------------------------------------------------------------
Chinese
定觉分。舍觉分。择觉分。八正道。正见。正思惟。正语。正业。正命。正精进。正念。正定。 十力 是处非是处力。业力。定力。根力。欲力。性力。至处道力。宿命力。天眼力。漏尽力。是佛十力。是处非处力。善招乐报。恶得苦果。因果相当。名为是处。与上相违。名为非处。佛于是非二处。皆如实知。是名是处非处力。二业力。一切众生三世诸业。造业之处。受报之所。皆如实知。是名业力。三定力。于诸禅定。垢净分别。皆如实知。名为定力。四根力。众生诸根上下之相。皆如实知。是名根力。五欲力。知他众生种种诸欲。是名欲力。六性力。知诸世间种种之性。是名性力。七至道处力。知一切道至处之相。名至处道力。八宿命力。知诸众生种种宿命。是名宿命力。九天眼力。佛之天眼净过人天。视诸众生。无所不见。是天眼力。十漏尽力。佛诸漏尽解脱尽如实知。是名漏尽力。烦恼结使点污流注。名之为漏。漏无之处。名为漏尽。以如来智慧。于此十境。照之穷极。无过无伏。故名为力。 四无畏 一切智无畏。漏尽无畏。说障道无畏。说尽苦道无畏。一切智无畏。佛作是诚言。我是一切正智人。无有人天能如实难言。是法不知。乃至不见是微畏相。漏尽无畏。佛作诚言。我一切漏尽。无 能如实难言。是漏不尽。乃至不见微畏相。说障道无畏。佛作诚言。我说障法。无能如实难言。受障法不能障道。乃至不见是微畏相。惑法碍圣。名为障道。说尽苦道无畏。佛作诚言。我说圣道能出世间。随是行能尽苦。无有人天能如实难言。行是圣人道不出世间。不能尽苦。乃至不见微畏相。能除烦恼。名为尽苦。难不惧名无畏。 四无碍智 义无碍智。法无碍智。辞无碍智。乐说无碍智。义名下所以。称之为义。法自义之名。称之为法。辞说法之言。名之为辞。乐说随欲善授。名为乐说。善通无滞。故言无碍智。 十八不共法 一者诸佛身无失。身行善顺。名身无失。二者口无失。口业善顺。名口无失。三者念无失。念顺无差。名念无失。四者无异相。怨亲等节护。名无异想。五者无不定心。常住三昧。无散须臾。故名无不定心。六者无不知已舍。粗细等事所有经心莫不知而后辩。故言无知已舍。七者欲无减。欲善满足。名为无减。八者精进无减。荣修不住。名为精进。九者念无减。系心守境。名之为念。十者慧无减。缘中决断。名为智慧。十一者解脱无减。绝缚离羁。名为解脱。十二者解脱智见无减。于解脱能照了明白。名解脱知见。知满足故言无减。十三者身业随智慧行。色形动作。名为身业。 现代汉语译本： 真实地反驳是难以做到的。如果（修行者）没有完全断尽烦恼，甚至没有看到丝毫对恶行的畏惧，却宣称自己无畏于阻碍正道的因素，这是在说虚妄之语。佛陀以诚实之言教导：我说阻碍正法的因素确实存在，没有人能真实地反驳这一点。接受阻碍正法的因素却不能阻碍正道，甚至没有看到对这些因素的丝毫畏惧，被迷惑的法所障碍圣道的修行，这就被称为阻碍正道。宣说断尽痛苦之道而无所畏惧，佛陀以诚实之言教导：我说圣道能够使人脱离世间轮回，遵循此道修行能够断尽痛苦，没有人或天人能够真实地反驳说，修行圣人的道路不能脱离世间轮回，不能断尽痛苦。甚至没有看到对不能断尽痛苦的丝毫畏惧，能够去除烦恼，这就被称为断尽痛苦。无惧于反驳，这被称为无畏。 四无碍智（catu-pratisamvida）：义无碍智（attha-patisambhida，对事物意义的透彻理解），法无碍智（dhamma-patisambhida，对佛法的透彻理解），辞无碍智（nirutti-patisambhida，对语言表达的透彻理解），乐说无碍智（patibhana-patisambhida，流畅且令人愉悦的说法能力）。‘义’指的是事物内在的含义，因此被称为‘义’。‘法’指的是事物本身的名称，因此被称为‘法’。‘辞’指的是表达佛法的言语，因此被称为‘辞’。‘乐说’指的是随心所欲地善巧传授佛法，因此被称为‘乐说’。能够通达无碍，因此被称为无碍智。 十八不共法（astaadasa-avenika-dharma）：一者，诸佛身无失（tathaagatassa na santi skhalitam，佛陀的身行没有过失）。身行善妙顺应正法，称为身无失。二者，口无失（tathaagatassa na santi ravam，佛陀的言语没有过失）。口业善妙顺应正法，称为口无失。三者，念无失（tathaagatassa na santi mussasati，佛陀的念力没有过失）。念力顺应正法而无差错，称为念无失。四者，无异相（tathaagatassa na santi nanattasangyaa，佛陀没有分别心）。对怨亲平等对待，平等守护，称为无异相。五者，无不定心（tathaagatassa na santi asamahitam cittam，佛陀没有不定的心）。常住于三昧（samaadhi，禅定），没有丝毫散乱，所以称为无不定心。六者，无不知已舍（tathaagatassa na santi apratisankhaanupapekkhitaa，佛陀没有不了解就舍弃的事物）。对于粗细等一切事物，所有经过内心的，没有不了解就舍弃的，所以称为无不知已舍。七者，欲无减（tathaagatassa na santi chando haani，佛陀的愿望没有减少）。愿望善妙且圆满，称为无减。八者，精进无减（tathaagatassa na santi viriya haani，佛陀的精进没有减少）。精进修行而不停歇，称为精进。九者，念无减（tathaagatassa na santi sati haani，佛陀的念力没有减少）。系心于所缘境，守护正念，称为念。十者，慧无减（tathaagatassa na santi pannyaa haani，佛陀的智慧没有减少）。对于因缘果报能够决断，称为智慧。十一者，解脱无减（tathaagatassa na santi vimutti haani，佛陀的解脱没有减少）。脱离束缚，远离羁绊，称为解脱。十二者，解脱智见无减（tathaagatassa na santi vimutti-naana-dassana haani，佛陀的解脱知见没有减少）。对于解脱能够照了明白，称为解脱知见。知见圆满，所以称为无减。十三者，身业随智慧行（tathaagatassa sarva-kaaya-karmma jnaanapurvvangama jnaanaanuparivarttii，佛陀的身业随智慧而行）。色身的形态和动作，称为身业。