The Tathāgata's Body, Complete
A wish-fulfilling jewel from the ocean's depths cannot be seen by those without merit; the tathāgata's own body is shown to work the same way, granting sight of itself only to those whose wholesome roots have ripened enough to receive it. Samantabhadra then closes the ten marks with a ten-fold reason clause, and opens a verse that begins retracing the whole teaching from its very first image.
A Jewel Only Ripened Merit Can See
The tenth mark closes the section on the tathāgata's body with a wish-fulfilling jewel visible only to sufficient merit, then Samantabhadra gives ten reasons for everything just taught before turning to verse.
「復次，佛子！譬如大海有大如意摩尼寶王，名：一切世間莊嚴藏，具足成就百萬功德，隨所住處，令諸眾生災患消除、所願滿足；然此如意摩尼寶王非少福眾生所能得見。如來身如意寶王亦復如是，名為：能令一切眾生皆悉歡喜，若有見身、聞名、讚德，悉令永離生死苦患；假使一切世界一切眾生，一時專心欲見如來，悉令得見，所願皆滿。佛子！佛身非是少福眾生所能得見，唯除如來自在神力所應調伏；若有眾生因見佛身便種善根乃至成熟，為成熟故，乃令得見如來身耳。佛子！是為如來身第十相，諸菩薩摩訶薩應如是見。以其心無量遍十方故，所行無礙如虛空故，普入法界故，住真實際故，無生無滅故，等住三世故，永離一切分別故，住盡後際誓願故，嚴淨一切世界故，莊嚴一一佛身故。」
"Furthermore, Sons of the Buddha! It is like the great ocean, within which there is a great, wish-fulfilling king of maṇi jewels, named the Treasury Adorning Every World, endowed with the accomplishment of a million merits; wherever it dwells, it causes sentient beings to have their disasters and afflictions dissolved and their wishes fulfilled — and yet this wish-fulfilling king of maṇi jewels cannot be seen by sentient beings of little merit. The tathāgata's own body, the wish-fulfilling king of jewels, is likewise just the same, named the one able to cause every sentient being to entirely rejoice; whoever sees this body, hears this name, or praises this virtue has thereby all suffering of birth and death forever removed; even were every sentient being of every world to wish, all at once and with a single mind, to see the tathāgata, all of them would be caused to see him, and every wish would be fulfilled. Sons of the Buddha! The buddha's own body cannot be seen by sentient beings of little merit, except through the tathāgata's own sovereign spiritual power acting to tame them; whatever sentient being, through seeing the buddha's body, plants a wholesome root and brings it to ripeness, it is for the sake of that ripening that they are caused to see the tathāgata's body at all. Sons of the Buddha! This is the tenth mark of the tathāgata's body — bodhisattva-mahāsattvas should behold it thus. This is because his mind is measureless, pervading the ten directions; because his practice is unobstructed, like empty space; because he universally enters the dharma-realm; because he dwells in the true, ultimate reality; because he is without arising and without ceasing; because he dwells equally in the three times; because he is forever free of every discrimination; because he dwells in a vow that continues to the farthest bounds of the future; because he purifies and adorns every world; and because he adorns each and every buddha-body."
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：「譬如虛空遍十方，若色非色有非有，三世眾生身國土，如是普在無邊際。
諸佛真身亦如是，一切法界無不遍，不可得見不可取，為化眾生而現形。
譬如虛空不可取，普使眾生造眾業，不念：『我今何所作，云何我作為誰作？』
諸佛身業亦如是，普使群生修善法，如來未曾有分別：『我今於彼種種作。』
譬如日出閻浮提，光明破闇悉無餘，山樹池蓮地眾物，種種品類皆蒙益。
諸佛日出亦如是，生長人天眾善行，永除癡闇得智明，恒受尊榮一切樂。
譬如日光出現時，先照山王次餘山，後照高原及大地，而日未始有分別。
善逝光明亦如是，先照菩薩次緣覺，後照聲聞及眾生，而佛本來無動念。
譬如生盲不見日，日光亦為作饒益，令知時節受飲食，永離眾患身安隱。」
"At that time, Samantabhadra Bodhisattva-Mahāsattva, wishing to illuminate this meaning once more, spoke in verse, saying: It is like empty space, pervading the ten directions, whether form or non-form, whether existent or non-existent; the bodies and lands of sentient beings of the three times are, in just this way, universally present everywhere without any boundary.
The true body of every buddha is likewise just the same, nowhere in the entire dharma-realm left unpervaded; it can never be seen and never be grasped, and yet displays a form for the sake of transforming sentient beings.
It is like empty space, which cannot be grasped, and yet universally allows sentient beings to create every kind of karma, without ever thinking: 'What am I doing now, and how do I act, and for whose sake do I act?'
The bodily karma of every buddha is likewise just the same, universally causing the multitude of beings to cultivate wholesome dharmas, and yet the tathāgata has never once made the discrimination: 'I am now acting in this or that way toward them.'
It is like when the sun rises over Jambudvīpa, its light breaking apart the darkness entirely without remainder; the mountains, trees, pools, lotuses, and every thing of the earth, every kind and category of them, all receive its benefit.
The rising sun of every buddha is likewise just the same, causing the manifold wholesome practices of gods and humans to grow, forever removing the darkness of ignorance and attaining the clarity of wisdom, so that they constantly receive every honor and every joy.
It is like when the light of the sun first appears: it first illuminates the king of mountains, next the remaining mountains, and afterward the high plateaus and the great earth, and yet the sun has never once made any discrimination.
The light of the well-gone one is likewise just the same: it first illuminates the bodhisattvas, next the pratyekabuddhas, afterward the śrāvakas and every sentient being, and yet the buddha, from the very beginning, gives rise to no such intending thought at all.
It is like one born blind who does not see the sun, and yet the sun's own light still works its benefit for them, causing them to know the time of day and receive food and drink, forever departing from every affliction with a body at ease."
不念：『我今何所作，云何我作為誰作？』 — without ever thinking: "What am I doing now, and how do I act, and for whose sake do I act?" The verse here puts the tathāgata's absence of intention into the tathāgata's own imagined first-person voice, a rhetorical move the prose version of the same teaching never used — rather than simply stating that no discrimination occurs, the verse briefly voices the very question a discriminating mind would ask, only to deny that such a question is ever actually posed.
Part 652 Complete
This continues chapter thirty-seven, 如來出現品, in fascicle fifty. Part 653 continues the verse recap through the remaining marks — the wisdom-moon, the undivided Brahmā king, the physician-king, and the wish-fulfilling jewel of the ocean.