如來成所作事品第八
爾時，曼殊室利菩薩摩訶薩請問佛言：「世尊！如佛所說如來法身，如來法身有何等相？」
At that time, Mañjuśrī Bodhisattva mahasattva inquired of the Buddha saying, “World-Honored One! As the Buddha has explained the Dharma Body of the Thus Come One, what are the characteristics of the the Dharma Body of the Thus Come One?”
佛告曼殊室利菩薩曰：「善男子！若於諸地波羅蜜多，善修出離，轉依成滿，是名如來法身之相。當知此相，二因緣故不可思議：無戲論故，無所為故。而諸眾生計著戲論，有所為故。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! Being well cultivated in the transcendence of the stages and pāramitās, [and] completely converting (’transforming’) the reliance (’base’), these are called the characteristics of the the Dharma Body of the Thus Come One. You should know, these characteristics are inconceivable for two reasons: Because they are without elaboration (prapañca), and because they are unconditioned. Yet, sentient beings all imagine and cling to elaborations about the conditioned.”
「世尊！聲聞、獨覺所得轉依，名法身不？」
World-Honored One! Is the conversion of the base of voice-hearers and solitary awakened ones called the Dharma Body, or not?”
「善男子！不名法身。」
“Kulaputra! It is not called the Dharma Body.”
「世尊！當名何身？」
“World-Honored One! What should that body be called?”
「善男子！名解脫身。由解脫身故，說一切聲聞、獨覺與諸如來平等平等；由法身故，說有差別。如來法身有差別故，無量功德最勝差別，算數譬喻所不能及。」
“Kulaputra! It is called the Liberation Body. It is in regard to the Liberation Body that it is said that voice-hearers, solitary awakened ones, and all Thus Come Ones are equal. It is in regard to the Dharma Body that it is said that there is a difference [between them]. Because there is a difference between the Dharma Body of the Thus Come One, a difference of immeasurable superior merit unable to be calculated or compared.”
曼殊室利菩薩復白佛言：「世尊！我當云何應知如來生起之相？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! How should I understand the characteristics of the arising of the Thus Come One?”
佛告曼殊室利菩薩曰：「善男子！一切如來化身作業，如世界起一切種類；如來功德眾所莊嚴，住持為相。當知化身相有生起，法身之相無有生起。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! The karma performed by the transformational bodies of every Thus Come One are like the arisings of all the kinds and types of things in the world; characterized by the sustainment of the adornments of the accumulated merit of the Thus Come One. You should know, the characteristics of transformational bodies have arising. Characteristics of the Dharma Body are without arising.”
曼殊室利菩薩復白佛言：「世尊！云何應知示現化身方便善巧？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! How should one understand the appearance of the skillful upāya of transformational bodies?”
佛告曼殊室利菩薩曰：「善男子！遍於一切三千大千佛國土中，或眾推許增上王家，或眾推許大福田家，同時入胎、誕生、長大、受欲、出家、示行苦行、捨苦行已成等正覺，次第示現。是名如來示現化身方便善巧。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! Throughout all the three thousand great thousand Buddha Lands, in honorable and royal households, or in honorable and wealthy households, at that time there is entering the womb, birth, growing up, experiencing desire, leaving home, performing austerities and, relinquishing the practice of austerities, achieving supreme correct awakening, manifesting each one at a time. This is called the appearance of the skillful upāya of transformational bodies of the Thus Come One.”
曼殊室利菩薩復白佛言：「世尊！凡有幾種，一切如來身所住持言音差別？由此言音所化有情，未成熟者令其成熟，已成熟者緣此為境速得解脫？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of voices are sustained by each body of the Thus Come Ones? By which these voices transform sentient beings, causing those not yet matured to become mature, and those already matured to quickly attain liberation?
佛告曼殊室利菩薩曰：「善男子！如來言音略有三種：一者、契經；二者、調伏；三者、本母。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! In general, there are three kinds of voices of the Thus Come One: 1. Sutras, 2. Discipline, and 3. The ‘originating mothers’ (i.e. mātṛkā).”
「世尊！云何契經？云何調伏？云何本母？」
“World-Honored One! What are the sutras? What is the Discipline? What are the originating mothers?”
Sutra
「曼殊室利！若於是處，我依攝事顯示諸法，是名契經。謂依四事，或依九事，或復依於二十九事。
“Mañjuśrī! If, in regard to these foundations, I rely upon means of unification (saṃgraha-vastu) to demonstrate the Dharma, this is called a sutra. This may depend upon four means (’doings’), or upon nine means, or again it may depend upon twenty-nine things. “
「云何四事？一者、聽聞事；二者、歸趣事；三者、修學事；四者、菩提事。
What are the four means? 1. Learning; 2. Refuge (’surrender’); 3. Study; and 4. Bodhi.”
「云何九事？一者、施設有情事；二者、彼所受用事；三者、彼生起事；四者、彼生已住事；五者、彼染淨事；六者、彼差別事；七者、能宣說事；八者、所宣說事；九者、諸眾會事。
What are the nine means? 1. Establishing sentient beings; 2. Their experiences; 3. Their birth; 4. Their abiding after birth; 5. Their purification; 6. Their differences; 7. Their ability to be taught; 8. What is taught; and 9. The assemblies.”
「云何名為二十九事？謂依雜染品有：攝諸行事，彼次第隨轉事，即於是中作補特伽羅想已，於當來世流轉因事，作是想已，於當來世流轉因事。依清淨品有：繫念於所緣事，即於是中勤精進事，心安住事，現法樂住事，超一切苦緣方便事，彼遍知事。此復三種：顛倒遍知所依處故，依有情想外有情中邪行遍知所依處故，內離增上慢遍知所依處故。修依處事，作證事，修習事，令彼堅固事，彼行相事，彼所緣事，已斷未斷觀察善巧事，彼散亂事，彼不散亂事，不散亂依處事，不棄修習劬勞加行事，修習勝利事，彼堅牢事，攝聖行事，攝聖行眷屬事，通達真實事，證得涅槃事，於善說法毘奈耶中世間正見超昇一切外道所得正見頂事，及即於此不修退事，於善說法毘奈耶中不修習故，說名為退，非見過失，故名為退。
What are the twenty-nine means? These are [first], things which depend upon defilement: The gathering [together] of all habits/conditioning (saṁskāra), their subsequent turning, which then, within this, since there is the perception of a pudgala (’self’), there is the continued turning in the future, and, having had this perception, there is the continued turning in the future. [Then] there are things which depend upon purification: Binding mindfulness to the object [of meditation], diligent virya therein, the mind peacefully abiding, abiding in the presence of Dharma joy, the upaya of transcending all states of suffering, and pervasive knowledge of these. This has three further kinds: The pervasive knowledge of the basis of inversion, the pervasive knowledge of the basis of heretical practices among outsiders that depend upon the perception of sentient beings, and the pervasive knowledge of the basis of the absence of pride among insiders (i.e. the orthodox). [Then there is] cultivation [of meditation] based on the foundations, realization, and practice, which causes one to be steadfast, the activities [of meditation], the objects [of meditation], skillfulness in knowing what has already been abandoned and what has yet to be abandoned, distractions [to meditation], the basis for not being distracted, persevering (increased effort, prayoga) in cultivation, the benefits [of meditation], its steadfastness, the embracing of sagely practice, embracing the aids to sagely practice, penetrating reality, the realization of Nirvana, the correct view held by those of the world regarding the well-explained Dharma surpasses the correct view of outsiders, and the regression that comes from not cultivating, and because of not practicing insight into the well-explained Dharma it is called regressing. It is not called regressing because of mistaken views.”
Vinaya
「曼殊室利！若於是處，我依聲聞及諸菩薩，顯示別解脫及別解脫相應之法，是名調伏。」
Mañjuśrī! If, in regard to these foundations, I rely upon the Dharma(s) of liberation (別解脫 - prātimokṣa) and the characteristics of those Dharmas that I have revealed to voice-hearers and bodhisattvas, this is called Discipline.
「世尊！菩薩別解脫，幾相所攝？」
“World-Honored One! How many aspects are there to the bodhisattva-prātimokṣa?”
「善男子！當知七相：一者、宣說受軌則事故；二者、宣說隨順他勝事故；三者、宣說隨順毀犯事故；四者、宣說有犯自性故；五者、宣說無犯自性故；六者、宣說出所犯故；七者、宣說捨律儀故。
“Kulaputra! You should know there are seven aspects: 1. Instruction on things pertaining to receiving the (or, the received) rules; 2. Instruction on things pertaining to being in accord with them; 3. Instruction on things pertaining to being in accord with transgression; 4. Instruction on things pertaining to the nature of transgression; 5. Instruction on things pertaining to the nature of not transgressing; 6. Instruction on things pertaining to how to depart from transgression; and 7. Instruction on the relinquishment of proper conduct.”
Mātṛkā - Eleven Characteristics
「曼殊室利！若於是處，我以十一種相決了分別顯示諸法，是名本母。何等名為十一種相？一者、世俗相；二者、勝義相；三者、菩提分法所緣相；四者、行相；五者、自性相；六者、彼果相；七者、彼領受開示相；八者、彼障礙法相；九者、彼隨順法相；十者、彼過患相；十一者、彼勝利相。
Mañjuśrī! If, in regard to these foundations, I define, analyze, and demonstrate things in terms of eleven kinds of characteristics, these are called the originating mothers (mātṛkā). What are these eleven kinds of characteristics? 1. Characteristics of worldly conventions; 2. Characteristics of ultimate meaning; 3. Characteristics of the objects that are aids to awakening; 4. Characteristics of practice [of the aids to awakening]; 5. Characteristics of inherent nature [of the aids to awakening]; 6. Characteristics of [karmic] results [of the aids to awakening]; 7. Characteristics of the explanations [of the aids to awakening]; 8. Characteristics of things that obstruct [the aids to awakening]; 9. Characteristics of things in accord [with the aids to awakening]; 10. Characteristics of things harmful [to the aids to awakening]; and 11. Characteristics that benefit [the aids to awakening].”
Characteristics 1 - 3
「世俗相者，當知三種：一者、宣說補特伽羅故；二者、宣說遍計所執自性故；三者、宣說諸法作用事業故。勝義相者，當知宣說七種真如故。菩提分法所緣相者，當知宣說遍一切種所知事故。
“Characteristics of worldly conventions, you should know, are of three kinds: 1. Instruction about pudgalas; 2. Instruction about clinging to totally imaginary inherent natures; 3. Instruction about the karma of the using and doing of all dharmas. The Characteristic of the Ultimate Meaning, you should know, is explained (instructed) by the Seven Suchnesses. The characteristics of the objects of the aids to awakening, you should know, pervade knowledge of the doing of all kinds of things.”
Characteristic 4 - Eight practices of insight
「行相者，當知宣說八行觀故。云何名為八行觀耶？一者、諦實故；二者、安住故；三者、過失故；四者、功德故；五者、理趣故；六者、流轉故；七者、道理故；八者、總別故。
“Characteristics of practice, you should know, are explained by the eight practices of insight. What are called the eight practices of insight? 1. Truth; 2. Propositions; 3. Errors; 4. Merit; 5. Principles; 6. Turning (saṃsāra); 7. Reason; 8. Unity and difference.”
Characteristic 4.1
「諦實者，謂諸法真如。
“Truth refers to the suchness of all dharmas.”
Characteristic 4.2 - 4.3
「安住者，謂或安立補特伽羅，或復安立諸法遍計所執自性，或復安立一向、分別、反問、置記，或復安立隱密、顯了、記別、差別。過失者，謂我宣說諸雜染法，有無量門差別過患。
“Propositions refer to proposing a pudgala, or proposing the inherent nature of the totally imagined that is clung to, or propositions that are one-sided, contrary, or silent, or propositions that are secret, revealed, predicted, or differentiated. Errors refer to what I have explained as all defiling dharmas in immeasurable different teachings on error.”
Characteristic 4.5
「功德者，謂我宣說諸清淨法，有無量門差別勝利。
“Merit refers to what I have explained as pure dharmas in immeasurable different teachings on what is advantageous.”
Characteristic 4.6 - Six kinds of Principles
「理趣者，當知六種：一者、真義理趣；二者、證得理趣；三者、教導理趣；四者、遠離二邊理趣；五者、不可思議理趣；六者、意趣理趣。
Principles you should know, are of six kinds: 1. The principle of meaning of Truth; 2. The principle of realization; 3. The principle of guidance; 4. The principle of transcending the two extremes; 5. The principle of inconceivability; and 6. The principle of intention.”
Characteristic 4.6
「流轉者，所謂三世三有為相，及四種緣。
“Saṃsāra refers to the three times, the three characteristics of the conditioned [arising, abiding, and ceasing], and the four kinds of causes [direct, antecedent, objective, and dominant].”
Characteristic 4.7 - Four kinds of logical reasoning
「道理者，當知四種：一者、觀待道理；二者、作用道理；三者、證成道理；四者、法爾道理。觀待道理者，謂若因若緣，能生諸行，及起隨說，如是名為觀待道理。作用道理者，謂若因若緣，能得諸法，或能成辦，或復生已作諸業用，如是名為作用道理。證成道理者，謂若因若緣，能令所立、所說、所標、義得成立，令正覺悟，如是名為證成道理。
Logical reasoning, you should know, is of four kinds: 1. Logical reasoning from observation; 2. Logical reasoning from function; 3. Logical reasoning from realization; and 4. Logical reasoning according to natural law. Logical reasoning from observation refers to causes and conditions that are able to give rise to all conditioned behaviors (saṃskāra) and their subsequent [verbal] descriptions. This is called logical reasoning from observation. Logical reasoning from function refers to causes and conditions which are able to attain all Dharmas, or able to bring them to completion, or that, once arisen, put them into action. This is called logical reasoning from function. Logical reasoning from realization refers to causes and conditions that are able to cause establishment, explanation, indication, and understanding of the meaning, which [in turn] cause correct awakening. This is called logical reasoning from realization.”
「又此道理略有二種：一者、清淨；二者不清淨。由五種相名為清淨，由七種相名不清淨。
“Moreover, this logical reasoning [from realization] , generally speaking, is of two kinds: 1. Pure; and 2. Not pure. There are five aspects to what is called pure, and there are seven aspects of what is called not pure.”
Characteristic 4.7.3.1 - Five pure aspects of logical reasoning from realization
「云何由五種相名為清淨？一者、現見所得相；二者、依止現見所得相；三者、自類譬喻所引相；四者、圓成實相；五者、善清淨言教相。
“What are the five aspects [of logical reasoning from realization] that are called pure? 1. The aspects of directly seeing; 2. Aspects based upon directly seeing; 3. Aspects drawn from analogy; 4. Aspects [which are] completely true; and 5. Aspects of well purified teaching.”
「現見所得相者，謂一切行皆無常性，一切行皆是苦性，一切法皆無我性，此為世間現量所得。如是等類，是名現見所得相。
“Aspects of directly seeing refer to the impermanent nature of all conditioned behavior (saṃskāra), the suffering nature of all conditioned behavior, the selfless nature of all conditioned behavior. These are directly experienced in the world. Things like this are what are called aspects of directly seeing.”
「依止現見所得相者，謂一切行皆剎那性，他世有性，淨不淨業無失壞性。由彼能依麁無常性，現可得故。由諸有情種種差別，依種種業現可得故，由諸有情若樂若苦，淨不淨業以為依止，現可得故。由此因緣，於不現見可為比度。如是等類，是名依止現見所得相。
“Aspects based upon directly seeing refer to the totally momentary (kṣaṇa) nature of all conditioned behavior, the nature of other worlds, and the nature of pure and impure karma not disappearing. Since these are based upon the coarse nature of impermanence, they are directly perceived. Since the various differences among sentient beings depend upon their various karmic actions, they are directly perceived, and since the suffering or the joy of sentient beings is based upon their pure or impure karmic actions, they are directly perceived. Things like this are called aspects based upon directly seeing.”
「自類譬喻所引相者，謂於內外諸行聚中，引諸世間共所了知所得生死以為譬喻，引諸世間共所了知所得生等種種苦相以為譬喻，引諸世間共所了知所得不自在相以為譬喻，又復於外引諸世間共所了知所得衰盛以為譬喻。如是等類，當知是名自類譬喻所引相。
Aspects drawn from analogy refers to drawing upon things commonly known in the world as analogies, like birth and death among the assemblages of inner and outer conditioned bindings, drawing upon things commonly known in the world as analogies, like the suffering of birth, etc., drawing upon things commonly known in the world as analogies, like not being sovereignly free, and also drawing upon commonly known examples in the world as analogies, such as the idea of wealth. Thing like this are called aspects drawn from analogy.”
「圓成實相者，謂即如是現見所得相，若依止現見所得相，若自類譬喻所得相，於所成立，決定能成，當知是名圓成實相。
Aspects [which are] completely true refer to the ability to definitively achieve what has been established either through the aspects of directly seeing, through the aspects of what are based upon directly seeing, or throughout aspects drawn from analogy. You should know, this is called aspects [which are] completely true.”
「善清淨言教相者，謂一切智者之所宣說，如言涅槃究竟寂靜，如是等類，當知是名善清淨言教相。
“Aspects of well purified teaching refers to what is said by all-knowing ones, such as that Nirvana is ultimate quiescence. This like this, you should know, are called aspects of well purified teaching.”
「善男子！是故由此五種相故，名善觀察清淨道理，由清淨故，應可修習。」
“Kulaputra! It is because of these five aspects, called pure logical reasoning good insight, and because they are pure they should be cultivated.”
曼殊室利菩薩復白佛言：「世尊！一切智相者，當知有幾種？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of characteristics are there of an all-knowing one?”
佛告曼殊室利菩薩曰：「善男子！略有五種：一者、若有出現世間一切智聲，無不普聞；二者、成就三十二種大丈夫相；三者、具足十力，能斷一切眾生一切疑惑；四者、具足四無所畏宣說正法，不為一切他論所伏，而能摧伏一切邪論；五者、於善說法、毘奈耶中，八支聖道、四沙門等，皆現可得。如是生故，相故，斷疑網故，非他所伏能伏他故，聖道、沙門現可得故，如是五種，當知名為一切智相。
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! In general, there are five kinds: 1. If the voice of an all-knowing one arises in the world, there is nowhere it will not be heard; 2. They achieve the thirty-two characteristics of a great person; 3. Being replete with the Ten Powers, they are able to cut off all the doubts of all sentient beings; 4. Being replete with the Four Fearlessnesses in their teaching of the Correct Dharma, irrefutable by the arguments of other, able to refute all false arguments; and 5. Being able to completely bring about the well spoken Dharma, the Vinaya, the Noble Eightfold Path, and the the four śramaṇas. Due to arising like this, due to these characteristics, due to cutting away the net of doubt, not being subject to refutation by others, but rather able to refute others, the Noble Path and śramaṇas appear. These five, you should know, are called characteristics of an all-knowing one.”
「善男子！如是證成道理，由現量故、由比量故、由聖教量故。由五種相，名為清淨。
“Kulaputra! Logical reasoning from realization like this, being directly experienced, being inferred, being wisely taught, these five kinds of characteristics are called pure.”
Characteristic 4.7.3.2 - Seven impure aspects of logical reasoning from realization
「云何由七種相名不清淨？一者、此餘同類可得相；二者、此餘異類可得相；三者、一切同類可得相；四者、一切異類可得相；五者、異類譬喻所得相；六者、非圓成實相；七者、非善清淨言教相。
“What are the seven kinds of characteristics that are called not pure” 1. Characteristics ascertained by similitude; 2. Characteristics ascertained by difference; 3. Characteristics ascertained by similitude to everything; 4. Characteristics ascertained by difference from everything; 5. Characteristics ascertained through differing analogies; 6. Characteristics that are not completely true; and 7. Characteristics not from well purified teachings.”
「若一切法意識所識性，是名一切同類可得相，若一切法相性業法因果異相，由隨如是一一異相，決定展轉各各異相，是名一切異類可得相。善男子！若於此餘同類可得相，及譬喻中有一切異類相者，由此因緣，於所成立非決定故，是名非圓成實相。又於此餘異類可得相，及譬喻中有一切同類相者，由此因緣，於所成立不決定故，亦名非圓成實相。非圓成實故，非善觀察清淨道理，不清淨故，不應修習。若異類譬喻所引相，若非善清淨言教相，當知體性皆不清淨。
“If all dharmas are thought of as being of the nature of consciousness, this is called characteristics ascertained by similitude. If the characteristics, natures, karmic actions, causes, results, and differentiations of all dharmas are thought of according to each of these different characteristics, this is certain to produce more individually different characteristics. This is called characteristics ascertained by difference. Kulaputra! If, in that which is ascertained by similitude, the characteristics different from everything are included by analogy, for this reason, what is proposed cannot be established. This is called characteristics that are not completely true. If, in that which is ascertained by difference from everything, characteristics similar to everything are included by analogy, what is proposed cannot be established. This is also called characteristics that are not completely true. Due to being incomplete, it negates well-understood, purified reasoning. Because impure, it cannot be cultivated. If its characteristics are drawn from dissimilar analogies, if it negates well-purified teaching, you should know, fundamentally it is impure.”
Characteristic 4.7.4
「法爾道理者，謂如來出世，若不出世，法性，安住、法住，法界，是名法爾道理。
“Logical reasoning according to natural law refers to the Dharmadhatu, which abides in all dharmas and supports the nature of dharmas, whether a Thus Come One appears in the world or not. This is called logical reasoning according to natural law.”
Characteristic 4.8
「總別者，謂先總說一句法已，後後諸句差別分別究竟顯了。
“Unity and difference refers to the ultimate understanding of what is at first explained generally by a single dharma and later differentiated and distinguished by many terms.”
Characteristic 5
「自性相者，謂我所說有行有緣，所有能取菩提分法，謂念住等，如是名為彼自性相。
“Characteristics of inherent nature [of the aids to awakening] refer to what I have explained concerning the practices and objects of the aids to awakening, which are the foundations of mindfulness, etc. This is what are known as the characteristics of inherent nature.
Characteristic 6
「彼果相者，謂若世間若出世間，諸煩惱斷，及所引發世出世間諸果功德，如是名為得彼果相。
“Characteristics of [karmic] results [of the aids to awakening] refer to the abandonment of all mundane and trans-mundane afflictions, and all the mundane and trans-mundane merit resultant therefrom. These are called characteristics of [karmic] results.”
Characteristic 7
「彼領受開示相者，謂即於彼，以解脫智而領受之，及廣為他宣說開示，如是名為彼領受開示相。
“Characteristics of explanations [of the aids to awakening] refers to experiencing them through liberating wisdom, and then broadly explaining them for others. This is called characteristics of explanations.”
Characteristic 8
「彼障礙法相者，謂即於修菩提分法，能隨障礙諸染污法，是名彼障礙法相。
“Characteristics of things that obstruct [the aids to awakening] refers to all defiled dharmas that are able to obstruct the cultivation of the aids to awakening. These are called characteristics of things that obstruct [the aids to awakening].”
Characteristic 9
「彼隨順法相者，謂即於彼多所作法，是名彼隨順法相。
Characteristics of things in accord [with the aids to awakening] refers to things that increase the doing of them. This is called characteristics of things in accord [with the aids to awakening].”
Characteristic 10
「彼過患相者，當知即彼諸障礙法所有過失，是名彼過患相。
Characteristics harmful [to the aids to awakening], you should know, are the errors of all the things that obstruct them. This is called characteristics harmful [to the aids to awakening].”
Characteristic 11
「彼勝利相者，當知即彼諸隨順法所有功德，是名彼勝利相。」
Characteristics that benefit [the aids to awakening], you should know, are the merit of all the things in accord with them. This is called the characteristics that benefit [the aids to awakening].”
曼殊室利菩薩復白佛言：「唯願世尊為諸菩薩略說契經、調伏、本母、不共外道陀羅尼義，由此不共陀羅尼義，令諸菩薩得入如來所說諸法甚深密意。」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “Would the World-Honored One please give a general explanation of the unique meaning of the dhāraṇīs on/of/for sutras, vinaya, and the originating mothers, not common to heretics, by which unique dhāraṇī meaning bodhisattvas attain entry into the deepest, underlying (’secret’) meaning of the Dharma expounded by the Thus Come One.”
佛告曼殊室利菩薩曰：「善男子！汝今諦聽，吾當為汝略說不共陀羅尼義，令諸菩薩，於我所說密意言詞能善悟入。
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! Listen carefully and I will summarize for you the meaning of the unique dhāraṇīs by which bodhisattvas well penetrate the underlying meaning of what I have explained.”
「善男子！若雜染法、若清淨法，我說一切皆無作用，亦都無有補特伽羅，以一切種離所為故。非雜染法先染後淨，非清淨法後淨先染，凡夫異生，於麁重身，執著諸法、補特伽羅自性差別，隨眠妄見以為緣故，計我我所；由此妄見，謂我見、我聞、我嗅、我甞、我觸、我知、我食、我作、我染、我淨，如是等類邪加行轉。若有如實知如是者，便能永斷麁重之身，獲得一切煩惱不住，最極清淨，離諸戲論，無為依止，無有加行。善男子！當知是名略說不共陀羅尼義。」
“Kulaputra! Whether defiled dharmas or pure dharmas, I have explained that all are without purpose (function, use, activity), and are also without any pudgala, for everything is apart from conditionality. There are no defiled dharmas, for it is not the case that they are first defiled and then purified. There are no pure dharmas, for it is not the case that what is later purified was previously defiled. Common people in their ‘coarse heavy’ bodies cling to dharmas and are passionate in regard to their false views, differentiating the inherent nature of a pudgala, they imagine an ‘I’ and a ‘mine.’ Due to this false view they say, ‘I see,’ ‘I hear,’ ‘I smell,’ ‘I taste,’ ‘I touch,’ ‘I know,’ ‘I eat,’ ‘I do,’ ‘I am defiled,’ ‘I am purified.’ Like this, their perverse efforts persevere (prayoga). But if they knew things as they really are, then they would be able finally to abandon those ‘coarse heavy’ bodies and attain the unconditioned support that does not abide in afflictions, the highest purity apart from all verbal fabrication, and the unconditioned support without any persevering. Kulaputra! You should know, this is called a summary explanation of the meaning of unique dhāraṇīs.”
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, wanting to emphasize the meaning of this, spoke in verse saying:
一切雜染清淨法， 皆無作用數取趣。 由我宣說離所為， 染污清淨非先後。
All defiled and pure dharmas, Are completely without function or repeated incarnations (pudgala). As I explain, [everything is] apart from conditionality, Defilement and purity are without before or after.
於麁重身隨眠見， 為緣計我及我所； 由此妄謂我見等， 我食我為我染淨。
From the ‘coarse heaviness’ of the body follow stupefied views, Imagining an “I” and a “mine.” From this delusion of the view of a self, etc. [They say] “I eat,” “I do,” “I am defiled or pure.”
若如實知如是者， 乃能永斷麁重身， 得無染淨無戲論， 無為依止無加行。」
If one knows [things] as they really are, And forever cuts off the ‘coarse heaviness’ of the body, Attaining the unconditioned support apart from defilement or purification, without verbal fabrication, without effort.
爾時，曼殊室利菩薩摩訶薩復白佛言：「世尊！云何應知諸如來心生起之相？」
At that time, Mañjuśrī Bodhisattva mahasattva again addressed the Buddha saying, “World-Honored One! What should be understood as the characteristic of the arising of the mind of the Thus Come One?”
佛告曼殊室利菩薩曰：「善男子！夫如來者，非心意識生起所顯，然諸如來有無加行心法生起，當知此事猶如變化。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! A Thus Come One is not to be described as having mind, thought, or consciousness that arises. Rather, Thus Come Ones all arise from mental states without perseverance (i.e. effortlessness). You should know, they are like illusory transformations.”
曼殊室利菩薩復白佛言：「世尊！若諸如來法身，遠離一切加行；既無加行，云何而有心法生起？」
Mañjuśrī Bodhisattva mahasattva again addressed the Buddha saying, “World-Honored One! If the Dharma Body of all Thus Come Ones is apart from all effort (prayoga), being without effort, how does [such a] mental state arise?”
佛告曼殊室利菩薩曰：「善男子！先所修習方便般若加行力故，有心生起。善男子！譬如正入無心睡眠，非於覺悟而作加行，由先所作加行勢力而復覺悟。又如正在滅盡定中，非於起定而作加行，由先所作加行勢力，還從定起。如從睡眠及滅盡定心更生起，如是如來由先修習方便般若加行力故，當知復有心法生起。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! Due to the power of the effort whereby they have previously cultivated the prajñā of upaya, there is the arising of mind. Kulaputra! It is just as one needs no effort to wake up after a deep, thoughtless sleep, for one awakens because of the power of efforts previously expended. Or, it is like needing no effort to arise from correct cessative concentration, for one returns because of the power of previous efforts. Just as one produces thoughts when arising from sleep or cessative concentration, you should know, like this, a Thus Come One gives rise to thoughts because of the power of the prajñā of upaya previously cultivated.”
曼殊室利菩薩復白佛言：「世尊！如來化身，當言有心為無心耶？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! Should the transformation body of a Thus Come One be said to have mind, or be without mind?”
佛告曼殊室利菩薩曰：「善男子！非是有心，亦非無心。何以故？無自依心故，有依他心故。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! It is not that there is mind, and also not without mind. How so? Due to being without an independent mind, and there being mind dependent upon others.”
曼殊室利菩薩復白佛言：「世尊！如來所行，如來境界，此之二種，有何差別？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! The [sphere of] activity of the Thus Come One and the realm of the Thus Come One - what is the difference between these two?”
佛告曼殊室利菩薩曰：「善男子！如來所行，謂一切種，如來共有不可思議無量功德，眾所莊嚴清淨佛土。如來境界，謂一切種，五界差別。何等為五？一者、有情界；二者、世界；三者、法界；四者、調伏界；五者、調伏方便界。如是名為二種差別。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! The [sphere of] activity of the Thus Come One refers to all kinds of pure Buddha Lands adorned with inconceivable, immeasurable merit, common to all Thus Come Ones. The realm of the Thus Come One refers to five different kinds of realms. What five? 1. The realm of sentient beings; 2. Worldly realms; 3. The Dharma Realm; 4. The realm of Discipline; and 5. The realm of disciplinary upaya. These are the differences between those two.”
曼殊室利菩薩復白佛言：「世尊！如來成等正覺、轉正法輪、入大涅槃，如是三種，當知何相？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! What should be known as the characteristics of the Thus Come Ones correct awakening, turning of the wheel of the Correct Dharma, and entrance into the great Nirvana?”
佛告曼殊室利菩薩曰：「善男子！當知此三皆無二相。謂非成等正覺、非不成等正覺；非轉正法輪、非不轉正法輪；非入大涅槃、非不入大涅槃。何以故？如來法身究竟淨故，如來化身常示現故。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! You should know, these three are characterized as being non-dual. Which is to say, there is no development of correct awakening, nor is there no development of correct awakening; There is no turning of the wheel of the Correct Dharma, nor is there not a turning of the wheel of the Correct Dharma; There is no entering the great Nirvana, nor is there no entering the great Nirvana. How so? Because of the ultimate purity of the Dharma Body of the Thus Come One, and because of the constant manifestation of the Thus Come One.”
曼殊室利菩薩復白佛言：「世尊！諸有情類，但於化身見聞奉事生諸功德，如來於彼有何因緣？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! All kinds of sentient beings give rise to merit just from seeing, hearing, and making offerings to transformational bodies. How does the Thus Come One cause them [to do so]?”
佛告曼殊室利菩薩曰：「善男子！如來是彼增上所緣之因緣故。又彼化身，是如來力所住持故。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! It is because the Thus Come One is the dominant condition for them. Also, because those transformational bodies are sustained through the power of the Thus Come One.”
曼殊室利菩薩復白佛言：「世尊！等無加行，何因緣故如來法身，為諸有情放大智光，及出無量化身影像？聲聞、獨覺解脫之身，無如是事？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! How does the Dharma Body of the Thus Come One, without any effort, emit the great Light of Knowledge for all sentient beings, and produce the images of immeasurable transformational bodies? Why do the liberation bodies of voice-hearers and solitary awakened ones not ‘do things’ like this?”
佛告曼殊室利菩薩曰：「善男子！譬如等無加行，從日、月輪水火二種頗胝迦寶放大光明，非餘水火頗胝迦寶，謂大威德有情所住持故，諸有情業增上力故。又如從彼善工業者之所雕飾，末尼寶珠出印文像，不從所餘不雕飾者。如是緣於無量法界方便般若，極善修習磨瑩，集成如來法身，從是能放大智光明及出種種化身影像，非唯從彼解脫之身，有如斯事。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! It is just like how, without effort, light is emitted from the sun and moon, and the two kinds of water and fire sphaṭika jewels, not other water and fire sphaṭika jewels, because they are sustained by sentient beings of great, magnanimous merit, and because the the karma of all sentient beings is the dominant power. It is also like the karma of a carving done by a skilled craftsperson, whose maṇi jewel pearls emit the images inscribed, but not from those not carved so. From conditions like this, through the extremely skillful cultivation and refinement of Prajñā and Upāya throughout the immeasurable Dharma Realm, the Dharma Body of Thus Come One comes together, and from this is able to cast the great light of knowledge and emit the images of all kinds of transformational bodies, but not from those liberation bodies alone are there such ‘things’.
曼殊室利菩薩復白佛言：「世尊！如世尊說：『如來、菩薩威德住持，令諸眾生於欲界中，生剎帝利、婆羅門等大富貴家，人身財寶無不圓滿，或欲界天、色、無色界，一切身財圓滿可得。』世尊！此中有何密意？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! As the World-Honored One has said, ‘The sustaining righteousness of Tathagatas and bodhisattvas causes sentient beings in the Realm of Desire to be born among noble families of warriors and brahmins, their physical and material well-being lacking nothing, whether in the form of gods in the Realm of Desire, the Realm of Form, or the Formless Realm, they are able to attain perfection in their physical and material wellbeing.’ World-Honored One! What is the underlying (secret) meaning of this?”
佛告曼殊室利菩薩曰：「善男子！如來、菩薩威德住持，若道若行，於一切處，能令眾生獲得身財皆圓滿者，即隨所應，為彼宣說此道此行。若有能於此道此行正修行者，於一切處所獲身財無不圓滿。若有眾生於此道行違背輕毀，又於我所起損惱心及瞋恚心，命終已後，於一切處所得身財無不下劣。曼殊室利！由是因緣，當知如來及諸菩薩威德住持，非但能令身財圓滿，如來、菩薩住持威德，亦令眾生身財下劣。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! The sustaining righteousness of Tathagatas and bodhisattvas, whether in terms of the Path or practice, is capable of leading sentient beings in all places to obtain perfection in their physical and material well-being. As appropriate, they preach the Path and its practice. Those who are able to, and actually do, correctly cultivate the Path and the practice will never lack for such perfection of their physical and material well-being. But for sentient beings who turn away from and reject the Path and its practice, and harbor thoughts of bitterness or anger, after their lives are over the physicality and material [well-being] they may have had will dwindle. Mañjuśrī! From these causes and conditions, you should know, not only that the righteous Tathagatas and bodhisattvas bring about physical and material well-being, but also how the dwindling of the body and riches comes about for sentient beings.”
曼殊室利菩薩復白佛言：「世尊！諸穢土中，何事易得？何事難得？諸淨土中，何事易得？何事難得？」
Mañjuśrī Bodhisattva again addressed the Buddha saying, “World-Honored One! In all defiled lands, what are those things easy to find? What are those things difficult to find? In all pure lands, what are those things easy to find? What are those things difficult to find?
佛告曼殊室利菩薩曰：「善男子！諸穢土中，八事易得，二事難得。何等名為八事易得？一者、外道；二者、有苦眾生；三者、種姓家世興衰差別；四者、行諸惡行；五者、毀犯尸羅；六者、惡趣；七者、下乘；八者、下劣意樂加行菩薩。何等名為二事難得？一者、增上意樂加行菩薩之所遊集，二者、如來出現于世。曼殊室利！諸淨土中與上相違，當知八事甚為難得，二事易得。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! In all defiled lands there are eight things easy to find and two things difficult to find. What are the eight things easy to find? 1. Outside ways (’heretics’); 2. Suffering sentient beings; 3. Differences in the rising and falling of houses of high lineage in the world; 4. The doing of evil actions; 5. The transgressing of śīla; 6. Evil rebirths; 7. The lesser vehicle(s); and 8. Bodhisattvas with inferior intentions and effort. What are the two things difficult to find? 1. An assembly of bodhisattvas with superior intentions and effort; and 2. The appearance of a Thus Come One in the world. Mañjuśrī! In pure lands, it is the exact opposite. You should know, those eight things are hard to find, and those two things are easy to find.”
爾時，曼殊室利菩薩白佛言：「世尊！於此解深密法門中，此名何教？我當云何奉持？」
At that time, Mañjuśrī Bodhisattva addressed the Buddha saying, “World-Honored One! How should this Revealing the Secret Dharma Door be taught? How should we revere it?”
佛告曼殊室利菩薩曰：「善男子！此名如來成所作事了義之教，於此如來成所作事了義之教，汝當奉持。」
The Buddha replied to Mañjuśrī Bodhisattva saying, “Kulaputra! This is taught as the explicit meaning of the ’doings’ of the Thus Come One. You should revere it as the teaching on the explicit meaning of the ’doings’ of the Thus Come One”
說是如來成所作事了義教時，於大會中有七十五千菩薩摩訶薩，皆得圓滿法身證覺。
When this explicit meaning of the ’doings’ of the Thus Come One was spoken among the great assembly, there were seventy-five thousand great bodhisattvas who all realized the perfected the Dharma Body.