Chinese
三十二大人相 一者足下安平。二者足下千辐轮。三者纤长指。四者𦢚足跟。五者手足网缦。六者手足柔软。七者𦢚𨄔肠如伊尼近鹿王。八者踝骨不见。九者平身立手摩两膝。十者阴藏如马王。十一者身圆满如尼𤘽类树。十二者身毛上靡。十三者一一毛右旋。十四者身如金色。十五者圆光一寻。十六者皮肤细软尘垢不着。十七者两手两足两肩顶七处满。十八者身上如师子王。十九者臂肘𦢚圆。二十者肩骨平满。二十一者身𦢚直。二十二者四十齿。二十三者齿白净。二十四者齿齐密。二十五者颊骨车方如师子。二十六者次第味中得上味。二十七者肉髻相。二十八者广长舌。二十九者梵音声。三十者目如绀色。三十一者上下眴如王。三十二者眉间白毫。 八十随形好 咽已下六十种好。咽已上二十种好。是为八十种好。咽下六十种。足二十抓指手足八处表里平满。两踝两膝两𨹫两肩两腕两股两臂藏相两圆两膊两胁两腋两乳腰背心脐咽覆(悉皆妙好。是名咽下六种十好)咽上二十者。上下耳齿两唇两龂两颊两发鬓两眼两耳两鼻孔两眉两额两角。已上是名咽上二十种好。若犯戒者不课下贱人身。况大人相。复次好差叶三种无量。三阿僧祇劫修习名为无量。安乐一切众生名心无量。种 现代汉语译本： 由于所缘的境界不同，所以将它分为五种。 三十二大丈夫相：一者，足底平稳安立。二者，足底有千辐轮相。三者，手指纤长。四者，脚跟圆满。五者，手足有网状纹路。六者，手足柔软。七者，胫骨如伊尼延鹿王（Eṇeya，一种鹿）的腿一般纤细。八者，踝骨不显露。九者，站立时双手可触及双膝。十者，阴藏如马王。十一者，身形圆满如尼拘律树（Nyagrodha，榕树）。十二者，身上的毛向上生长。十三者，每一根毛都向右旋。十四者，身如金色。十五者，身光周围有一寻（古代长度单位）。十六者，皮肤细致柔软，不沾染尘垢。十七者，两手、两足、两肩、头顶七处饱满。十八者，身形如狮子王。十九者，手臂肘部圆润。二十者，肩骨平满。二十一者，身体端正挺直。二十二者，有四十颗牙齿。二十三者，牙齿洁白。二十四者，牙齿排列整齐紧密。二十五者，面颊方正如狮子。二十六者，次第品尝味道时能得到最上等的味道。二十七者，有肉髻相（头顶隆起的肉髻）。二十八者，舌头广而长。二十九者，声音如梵天般清净。三十者，眼睛如绀青色。三十一者，上下眼睫毛如牛王一般。三十二者，眉间有白毫相（两眉之间有白色的毫毛）。 八十随形好：咽喉以下有六十种好，咽喉以上有二十种好，合起来是八十种好。咽喉以下的六十种好包括：足部的二十个脚趾和手指，手足八个部位的内外都平满。两踝、两膝、两胫、两肩、两腕、两股、两臂都隐藏着美好的相，两圆（指肩或臂的圆形）、两膊（肩胛骨）、两胁、两腋、两乳、腰、背、心、脐、咽喉的覆盖（都非常美好，这些是咽喉以下的六十种好）。咽喉以上的二十种好包括：上下颚、牙齿、两唇、两腮、两颊、头发、鬓角、两眼、两耳、两鼻孔、两眉、两额、两角。以上是咽喉以上的二十种好。如果违犯戒律，尚且不能得到人身，更何况是大丈夫相。此外，随形好有三种无量。经历三大阿僧祇劫（Asaṃkhya，极长的时间单位）的修习称为修习无量，使一切众生安乐称为心无量，种植...
English
English version: It is divided into five because of the difference in the objects of perception. The Thirty-two Marks of a Great Man: 1. Level feet. 2. Feet with thousand-spoked wheels. 3. Slender fingers. 4. Well-rounded heels. 5. Webbed hands and feet. 6. Soft hands and feet. 7. Ankles like those of the Eṇeya (a type of deer) king. 8. Invisible ankle bones. 9. Standing, the hands can touch the knees. 10. Hidden genitals like a horse king. 11. Body perfectly round like a Nyagrodha (banyan) tree. 12. Body hair growing upwards. 13. Each hair curls to the right. 14. Body like gold. 15. A fathom (ancient unit of length) of light around the body. 16. Fine and soft skin, untouched by dust. 17. Seven places full: both hands, both feet, both shoulders, and the crown of the head. 18. Body like a lion king. 19. Well-rounded arms and elbows. 20. Level and full shoulder bones. 21. Upright body. 22. Forty teeth. 23. White teeth. 24. Evenly spaced teeth. 25. Cheeks square like a lion. 26. Obtains the best taste among successive tastes. 27. Uṣṇīṣa (protuberance on the crown of the head). 28. Broad and long tongue. 29. Brahma-like voice. 30. Eyes like dark blue. 31. Eyelashes like a bull king. 32. White hair between the eyebrows (ūrṇā). The Eighty Minor Marks: Sixty minor marks below the throat, and twenty minor marks above the throat, making eighty minor marks in total. The sixty minor marks below the throat include: twenty toes and fingers on the feet, eight places on the hands and feet, both inside and out, are level and full. Both ankles, both knees, both shanks, both shoulders, both wrists, both thighs, both arms have hidden marks, both rounds (referring to the roundness of the shoulders or arms), both shoulder blades, both ribs, both armpits, both breasts, waist, back, heart, navel, and the covering of the throat (all are wonderfully good; these are the sixty minor marks below the throat). The twenty minor marks above the throat include: upper and lower jaws, teeth, both lips, both gums, both cheeks, hair, sideburns, both eyes, both ears, both nostrils, both eyebrows, both forehead, both temples. The above are the twenty minor marks above the throat. If one violates the precepts, one will not even obtain a human body, let alone the marks of a great man. Furthermore, the minor marks have three immeasurables. Cultivating for three great Asaṃkhya (incalculable eons) kalpas is called immeasurable cultivation, bringing happiness to all beings is called immeasurable mind, planting... --------------------------------------------------------------------------------
Chinese
种善业名行无量。称德众具修习出如来相好。 理教品法门名义第四 三佛 法佛。报佛。应佛。是三佛也。法佛者。佛之法身也。名为法佛。凡圣俱有。隐显则异。惑障未除。佛者性常隐。烦恼既尽。法身乃现。但由了因出。不从生。因有。报佛者。佛之报身。名为报佛。修因得果。名之为报。应佛者。佛之应身。名之为应佛。随惑应现。名之为应。始习闻思修。习能观了法身生成报应。故般若论云。于实令各了因。亦为余生因。 三宝 佛宝。法宝。僧宝。三宝有三种。一者一体三宝。法身体有妙觉。名为佛宝。法身体有妙轨。名为法宝。法身离违争。名为僧宝。二者别相三宝。丈六化身以为佛宝。不说教法以为法宝。大乘十信已上。小乘初果已上。名为僧宝。三者住持三宝。泥龛素像以为佛宝。纸素竹帛以为法宝。凡夫比丘以为僧宝。 三藏 修多罗藏。诠戒定二学随机破病。毗尼藏。唯诠戒学。摩德勒伽藏。唯诠慧学。亦名阿毗达摩藏。此三藏约大小乘分为二藏。所谓声闻菩萨藏。 三乘 声闻乘。缘觉乘。佛菩萨乘。 五乘 人乘。天乘。声闻乘。缘觉乘。佛菩萨乘。能运众生从因至果。故名为乘。 二谛 一者世谛。亦名俗谛。二者第一义谛。亦名真谛。谓 种下善良的业因被称为‘行无量’（xing wu liang），通过称扬佛的功德，积聚各种资粮，修习可以显现如来的相好。 理教品法门名义第四 三佛：法佛（fa fo，佛的法身）。报佛（bao fo，佛的报身）。应佛（ying fo，佛的应身）。这就是三佛。法佛，是佛的法身，名为法佛。凡夫和圣人都有法身，只是显现与隐藏不同。迷惑和障碍没有消除时，佛性常常隐藏；烦恼已经断尽时，法身就会显现。但法身是由了因所生，不是从生因而来。因为有了因，所以有报佛，是佛的报身，名为报佛。通过修行因地而得到果报，名为报。应佛，是佛的应身，名为应佛。随着众生的迷惑而应化显现，名为应。开始学习听闻、思考和修习，通过修习能够观照和了解法身，从而生成报身和应身。所以《般若论》说，对于实相，使各自了解了因，也为其余的生因。 三宝：佛宝（fo bao）。法宝（fa bao）。僧宝（seng bao）。三宝有三种：一是‘一体三宝’，法身本体具有妙觉，名为佛宝；法身本体具有妙轨，名为法宝；法身远离违背和争论，名为僧宝。二是‘别相三宝’，丈六金身化现的佛像作为佛宝；所说的教法作为法宝；大乘十信位以上，小乘初果位以上的人，称为僧宝。三是‘住持三宝’，泥塑或木雕的佛像作为佛宝；书写在纸张或竹帛上的经书作为法宝；凡夫比丘作为僧宝。 三藏：修多罗藏（xiu duo luo zang，经藏），诠释戒和定二学，随机破除众生的病苦。毗尼藏（pi ni zang，律藏），只诠释戒学。摩德勒伽藏（mo de le qie zang，论藏），只诠释慧学，也称为阿毗达摩藏（a pi da mo zang）。这三藏按照大乘和小乘可以分为二藏，即声闻藏和菩萨藏。 三乘：声闻乘（sheng wen cheng）。缘觉乘（yuan jue cheng）。佛菩萨乘（fo pu sa cheng）。 五乘：人乘（ren cheng）。天乘（tian cheng）。声闻乘（sheng wen cheng）。缘觉乘（yuan jue cheng）。佛菩萨乘（fo pu sa cheng）。能够运载众生从因地到达果地，所以称为乘。 二谛：一是世谛（shi di），也叫俗谛（su di）。二是第一义谛（di yi yi di），也叫真谛（zhen di）。
English
Cultivating good karma is called 'Boundless Action' (xing wu liang). By praising the virtues and accumulating various resources, one cultivates the auspicious marks and qualities of the Tathagata. Chapter Four: Names and Meanings of the Doctrines in the Category of Principles and Teachings The Three Buddhas: Dharma Buddha (fa fo, the Dharma body of the Buddha). Reward Buddha (bao fo, the Reward body of the Buddha). Manifestation Buddha (ying fo, the Manifestation body of the Buddha). These are the Three Buddhas. The Dharma Buddha is the Dharma body of the Buddha, called Dharma Buddha. Both ordinary beings and sages possess the Dharma body, but their manifestation differs. When delusion and obstacles have not been removed, the Buddha-nature is often hidden; when afflictions have been exhausted, the Dharma body appears. However, the Dharma body arises from the 'cause of understanding' (liao yin), not from the 'cause of production' (sheng yin). Because of the cause, there is the Reward Buddha, which is the Reward body of the Buddha, called Reward Buddha. Obtaining the result through cultivating the cause, is called Reward. The Manifestation Buddha is the Manifestation body of the Buddha, called Manifestation Buddha. Manifesting in response to the delusions of sentient beings, is called Manifestation. Beginning to learn through hearing, thinking, and cultivating, one can contemplate and understand the Dharma body through cultivation, thereby generating the Reward body and the Manifestation body. Therefore, the *Prajna Sutra* says, 'Regarding reality, enabling each to understand the cause of understanding, also serves as the cause of production for the rest.' The Three Jewels: Buddha Jewel (fo bao). Dharma Jewel (fa bao). Sangha Jewel (seng bao). There are three types of Three Jewels: First, the 'One-Substance Three Jewels': the essence of the Dharma body possesses wondrous awareness, called Buddha Jewel; the essence of the Dharma body possesses wondrous principles, called Dharma Jewel; the Dharma body is free from contradiction and conflict, called Sangha Jewel. Second, the 'Distinctive-Aspect Three Jewels': the sixteen-foot-tall manifested body is regarded as the Buddha Jewel; the spoken teachings are regarded as the Dharma Jewel; those above the tenth level of faith in the Mahayana tradition, and those above the first fruit in the Hinayana tradition, are called Sangha Jewel. Third, the 'Abiding Three Jewels': clay or wooden statues are regarded as the Buddha Jewel; scriptures written on paper or bamboo are regarded as the Dharma Jewel; ordinary Bhikkhus are regarded as the Sangha Jewel. The Three Baskets: Sutra Pitaka (xiu duo luo zang, Sutra Basket), explains the two studies of precepts and concentration, and eliminates the suffering of sentient beings according to their needs. Vinaya Pitaka (pi ni zang, Vinaya Basket), only explains the study of precepts. Abhidhamma Pitaka (a pi da mo zang, Abhidhamma Basket), only explains the study of wisdom, also called Matrika Pitaka (mo de le qie zang). These three baskets can be divided into two baskets according to Mahayana and Hinayana, namely the Sravaka Basket and the Bodhisattva Basket. The Three Vehicles: Sravaka Vehicle (sheng wen cheng). Pratyekabuddha Vehicle (yuan jue cheng). Buddha-Bodhisattva Vehicle (fo pu sa cheng). The Five Vehicles: Human Vehicle (ren cheng). Deva Vehicle (tian cheng). Sravaka Vehicle (sheng wen cheng). Pratyekabuddha Vehicle (yuan jue cheng). Buddha-Bodhisattva Vehicle (fo pu sa cheng). It can transport sentient beings from the cause to the result, so it is called a vehicle. The Two Truths: First, the Conventional Truth (shi di), also called the Mundane Truth (su di). Second, the Ultimate Truth (di yi yi di), also called the Absolute Truth (zhen di). --------------------------------------------------------------------------------
Chinese
缘法不目名用万差别言显相。皆是世谛。谛者实也。于凡是实。于圣非实。故名世谛。第一义谛真妄平等垢净不二。凡是无实无相无诠。皆是第一义谛所摄。出世圣人乃证斯理。最实无比。故言。第一义谛。诸佛说法是依二谛。共表一法。不相违反。故维摩经云。无我无造。无受善恶之业。亦不之。上明无造受。下说有善恶。上下句岂相反乐。故有理有会通。不可偏取。世人有着空而背教者。岂不迷惑哉。 四谛 苦谛。集谛。灭谛。道谛。是为四谛。四谛有二。一者小乘有作四谛。二者大乘无作四谛。生死果为苦。烦恼为集谛。寂灭圣是名灭圣谛。以无二法得道。是名道圣谛。大乘无作四谛。观苦圣谛。知集无和合。是集圣谛。知灭无灭。是灭圣谛。以无二法得道。是名道圣谛。 三法印 一切作法无常。一切法无我。涅槃寂灭。无常有为作法体藉缘兴。迁变非恒。故名无常。无我一切诸法体无性实自在之功。故名无我。别依大乘二无我(人无我法无我)涅槃寂灭者。三毒六垢永离无余。山体恬怕。名为寂灭。若依大乘亦通理灭。此三法咸言印者。揩定不移故为印。 六垢 害恨恼诳高谄。 四优坛那 一切行无常。一切行苦。一切法无我。涅槃寂灭。 四种悉檀 世界悉檀。各为 现代汉语译本 缘法不直接说明，而是用万千差别之言来显现诸法之相，这些都属于世俗谛（Satya，真理）。谛的意思是真实。对于凡夫来说是真实的，对于圣人来说则不是真实的，所以称为世俗谛。第一义谛（Paramārtha-satya，胜义谛）是真妄平等，垢净不二的。凡是无实、无相、无诠释的，都属于第一义谛所摄。出世间的圣人才能证得这个道理，最为真实无比，所以说第一义谛。诸佛说法是依据二谛，共同表达一个法，不互相违背。所以《维摩诘经》说：‘无我无造，无受善恶之业。’也不执着于此。上面说明没有造作和接受，下面又说有善恶，上下两句难道是相反的吗？所以其中有理可寻，可以会通，不可偏执一端。世人有执着于空而背离佛教教义的，岂不是迷惑吗？ 四谛（catuḥ-satya，四圣谛）：苦谛（duḥkha-satya），集谛（samudaya-satya），灭谛（nirodha-satya），道谛（mārga-satya），这就是四谛。四谛有两种：一是小乘有作四谛，二是大乘无作四谛。生死的果报是苦谛，烦恼是集谛，寂灭的圣境称为灭谛，以无二之法证得菩提，称为道谛。大乘无作四谛：观苦谛，知集谛无和合之相，是集圣谛；知灭谛无灭，是灭圣谛；以无二之法得道，称为道圣谛。 三法印（tri-lakṣaṇa）：一切有为法无常（anitya），一切法无我（anātman），涅槃寂灭（nirvāṇa-śānta）。无常，有为作法之体，凭借因缘而生起，迁流变化，不是恒常不变的，所以称为无常。无我，一切诸法本体没有自性，没有真实自在的功用，所以称为无我。特别依据大乘的二无我（人无我（pudgala-nairātmya），法无我（dharma-nairātmya））。涅槃寂灭，是说三毒（贪嗔痴）六垢（害恨恼诳高谄）永远断离，没有剩余，身心恬淡安宁，称为寂灭。如果依据大乘，也通于理灭。这三法都称为‘印’，是因为可以作为衡量真理的标准，不可改变，所以称为印。 六垢（ṣaṭ-mala）：害、恨、恼、诳、高、谄。 四优陀那（udāna，自说经）：一切行无常，一切行苦，一切法无我，涅槃寂灭。 四种悉檀（siddhānta，四种成就）：世界悉檀（lokasiddhānta），各为...