Ten Masteries, and Nothing Done Wrongly
Each of the ten bodies is now taken apart — the land's body with its inverted and upright aspects, the tathāgata body in ten kinds, the body of open space that nonetheless shows a form. Out of that knowledge come ten masteries, and out of the masteries a life in which body, speech and mind are finally without fault.
The Bodies, Aspect by Aspect
Some of these bodies are known by their contents, some only by their conventional names, and the last of them — open space — is known by six aspects, of which the sixth is that it displays physical form.
此菩薩知眾生集業身、報身、煩惱身、色身、無色身，又知國土身小相、大相、無量相、染相、淨相、廣相、倒住相、正住相、普入相、方網差別相，知業報身假名差別，知聲聞身、獨覺身、菩薩身假名差別，知如來身有菩提身、願身、化身、力持身、相好莊嚴身、威勢身、意生身、福德身、法身、智身。
This bodhisattva knows, of the body of beings, its body of accumulated karma, its body of recompense, its body of affliction, its body of form and its formless body. They know too, of the body of the land, its small aspect, its great aspect, its measureless aspect, its defiled aspect, its pure aspect, its broad aspect, its aspect of standing inverted, its aspect of standing upright, its aspect of universal entry, and the differentiated aspects of its net-like array of quarters. They know the differentiation by conventional designation of the body of karmic recompense; they know the differentiation by conventional designation of the body of a śrāvaka, the body of a pratyekabuddha and the body of a bodhisattva. They know that the body of a tathāgata comprises the body of awakening, the body of vows, the body of transformation, the body of sustaining power, the body adorned with the marks and signs, the body of awesome majesty, the body born of intent, the body of merit, the body of Dharma, and the body of wisdom.
知智身善思量相、如實決擇相、果行所攝相、世間出世間差別相、三乘差別相、共相、不共相、出離相、非出離相、學相、無學相，知法身平等相、不壞相、隨時隨俗假名差別相、眾生非眾生法差別相、佛法聖僧法差別相，知虛空身無量相、周遍相、無形相、無異相、無邊相、顯現色身相。
They know, of the body of wisdom, its aspect of skilful deliberation, its aspect of deciding things exactly as they are, its aspect of being comprised within fruits and practices, its aspect of the difference between the worldly and the world-transcending, its aspect of the differences among the three vehicles, its shared aspect and its unshared aspect, its aspect of issuing forth and its aspect of not issuing forth, its aspect of the learner and its aspect of the one beyond learning. They know, of the body of Dharma, its aspect of sameness, its aspect of indestructibility, its aspect of differentiation by conventional designation according to the times and according to custom, its aspect of the difference between the dharmas of beings and of what is not a being, and its aspect of the difference between the Dharma of the Buddha and the Dharma of the noble Saṅgha. And they know, of the body of open space, its measureless aspect, its all-pervading aspect, its formless aspect, its aspect of being without difference, its boundless aspect, and its aspect of displaying bodies of form.
倒住相、正住相 — the aspect of standing inverted and the aspect of standing upright. Lands in this sūtra hang in every orientation, some of them upside down relative to others, and no orientation is the correct one. 方網差別相, the differentiated aspects of a net-like array of quarters, describes how they are disposed: not stacked but netted, as in Indra's net.
知虛空身…顯現色身相 — of the body of open space, its aspect of displaying bodies of form. The list of six aspects is arranged so that this one comes last and contradicts the third, 無形相, the formless aspect. Space is what has no form and is also where all form is seen; the eighth ground knows it as both without needing to reconcile them.
Mastery, and Fault Ended
Ten masteries follow, covering everything a life consists of — its span, its mind, its means, its deeds, its births — and then, quietly, the claim that the works of body, speech and mind have ceased to go wrong at all.
佛子！菩薩成就如是身智已，得命自在、心自在、財自在、業自在、生自在、願自在、解自在、如意自在、智自在、法自在。得此十自在故，則為不思議智者、無量智者、廣大智者、無能壞智者。「此菩薩如是入已，如是成就已，得畢竟無過失身業、無過失語業、無過失意業。身、語、意業隨智慧行，般若波羅蜜增上，大悲為首，方便善巧，善能分別，善起大願，佛力所護，常勤修習利眾生智，普住無邊差別世界。佛子！舉要言之：菩薩住此不動地，身、語、意業諸有所作，皆能積集一切佛法。
Child of the Buddha! When a bodhisattva has accomplished such knowledge of bodies as this, they attain mastery over life, mastery over mind, mastery over material things, mastery over karma, mastery over birth, mastery over vows, mastery over understanding, mastery over what is wished for, mastery over wisdom, and mastery over Dharma. Because they attain these ten masteries, they become one of inconceivable wisdom, one of measureless wisdom, one of vast and expansive wisdom, one whose wisdom none can destroy. "Having entered in this way and accomplished in this way, this bodhisattva attains works of body that are ultimately without fault, works of speech without fault, and works of mind without fault. Their works of body, speech and mind proceed in accordance with wisdom; the pāramitā of wisdom is preeminent in them; great compassion goes at their head; they are skilled in means and expedients, well able to discriminate, and good at raising up great vows; they are guarded by the power of the buddhas, and constantly and diligently cultivate the wisdom that benefits beings, abiding universally throughout boundless and differentiated worlds. Child of the Buddha! To state the essential point: for a bodhisattva abiding on this Immovable Ground, whatever is done by the works of body, speech and mind is able to gather in all the dharmas of the buddhas.
得畢竟無過失身業 — works of body that are ultimately without fault. This is placed after the ten masteries rather than before them, and the order is the argument. Faultlessness here is not restraint successfully maintained; it is what remains when there is nothing left to restrain and no separate agent doing the restraining.
舉要言之 — to state the essential point. The formula appears when the sūtra means to stop enumerating, and what it stops to say is remarkably plain: on this ground, anything at all that is done accumulates buddha-dharma. The gathering no longer depends on the deed being a religious one.
Part 460 Complete
This continues Acalā, the Immovable Ground, the eighth of the Ten Grounds, in fascicle thirty-eight. Part 461 gives the ten powers well abided in on this ground — of profound mind, of surpassing mind, of great compassion, of great loving-kindness, of dhāraṇī, of eloquence, of spiritual power, of great vows, of the pāramitās, and the power of the Tathāgata's holding in mind — and then the ten names by which this ground itself is called.