Ten Kinds of Body, Ten Kinds of Bodily Karmic Activity
Ten kinds of body open with paradox — a body that never comes because it is born nowhere, a body that is not real yet exactly what every world attains — before ten kinds of bodily karmic activity turn concrete: grinding mountains of adamant to dust with a single hand, containing the whole realm of sentient beings within one body. A further ten kinds of body then rebuild the same body from compassion, merit, and wisdom.
A Body That Never Comes or Goes
The first list of bodies is built almost entirely from negation — not coming, not going, not real, not unreal, not exhausted — arriving only at its final entry at something positive: a body reaching everywhere because it shares a single identity with every buddha of the three times. The bodily karmic activities that follow then translate this abstraction into physical feats, and the second list of bodies grounds it again in compassion, merit, and skillful means.
佛子！菩薩摩訶薩有十種身。何等為十？所謂：不來身，於一切世間不受生故；不去身，於一切世間求不得故；不實身，一切世間如實得故；不虛身，以如實理示世間故；不盡身，盡未來際無斷絕故；堅固身，一切眾魔不能壞故；不動身，眾魔外道不能動故；具相身，示現清淨百福相故；無相身，法相究竟悉無相故；普至身，與三世佛同一身故。是為十。若諸菩薩安住此法，則得如來無上無盡之身。
"Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of body. What are these ten? Namely: a body that never comes, because it is born in no world at all; a body that never goes, because it can never be found anywhere in any world; a body that is not real, because every world attains it exactly as it truly is; a body that is not unreal, because it reveals itself to the world through the principle exactly as it truly is; a body that is never exhausted, because it is never once interrupted to the very limit of the future; a firm body, because no māra whatsoever is able to destroy it; an unmoving body, because no māra or follower of another path is able to move it; a body complete with marks, because it manifests the pure marks born of a hundred merits; a body without any mark, because the mark of the dharma is, in the end, entirely without mark; and a body that universally reaches everywhere, because it is one and the same body as every buddha of the three times. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own unsurpassed, inexhaustible body.
「佛子！菩薩摩訶薩有十種身業。何等為十？所謂：一身充滿一切世界身業；於一切眾生前悉能示現身業；於一切趣悉能受生身業；遊行一切世界身業；往詣一切諸佛眾會身業；能以一手普覆一切世界身業；能以一手磨一切世界金剛圍山碎如微塵身業；於自身中現一切佛剎成壞示於眾生身業；以一身容受一切眾生界身業；於自身中普現一切清淨佛剎，一切眾生於中成道身業。是為十。若諸菩薩安住此法，則得如來無上佛業，悉能覺悟一切眾生。「佛子！菩薩摩訶薩復有十種身。何等為十？所謂：諸波羅蜜身，悉正修行故；四攝身，不捨一切眾生故；大悲身，代一切眾生受無量苦無疲厭故；大慈身，救護一切眾生故；福德身，饒益一切眾生故；智慧身，與一切佛身同一性故；法身，永離諸趣受生故；方便身，於一切處現前故；神力身，示現一切神變故；菩提身，隨樂、隨時成正覺故。是為十。若諸菩薩安住此法，則得如來無上大智慧身。
Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of bodily karmic activity. What are these ten? Namely: the bodily karmic activity of a single body filling every world; the bodily karmic activity of being able to manifest before every sentient being; the bodily karmic activity of being able to take birth within every destiny; the bodily karmic activity of wandering through every world; the bodily karmic activity of going to every assembly of every buddha; the bodily karmic activity of being able, with a single hand, to universally cover every world; the bodily karmic activity of being able, with a single hand, to grind the cakravāḍa mountains of adamant of every world into dust as fine as a mote; the bodily karmic activity of manifesting, within one's own body, the formation and destruction of every buddha-land, revealing it to sentient beings; the bodily karmic activity of containing the whole realm of sentient beings within a single body; and the bodily karmic activity of universally manifesting, within one's own body, every pure buddha-land, within which every sentient being attains the path. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own unsurpassed karmic activity of a buddha, able to fully awaken every sentient being. Son of the Buddha! A bodhisattva-mahāsattva further has ten kinds of body. What are these ten? Namely: the body of every pāramitā, because it rightly cultivates every one of them; the body of the four means of attraction, because it never abandons any sentient being; the body of great compassion, because it takes on measureless suffering in place of every sentient being without ever growing weary; the body of great loving-kindness, because it rescues and protects every sentient being; the body of merit, because it benefits every sentient being; the body of wisdom, because it shares a single nature with every buddha's own body; the dharma-body, because it is forever free of taking birth in any destiny; the body of skillful means, because it manifests before everyone, everywhere; the body of spiritual power, because it manifests every kind of spiritual transformation; and the body of awakening, because it attains right awakening according to whatever delights beings, at whatever time. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own unsurpassed, great wisdom-body.
不實身，一切世間如實得故；不虛身，以如實理示世間故 — a body that is not real, because every world attains it exactly as it truly is; a body that is not unreal, because it reveals itself to the world through the principle exactly as it truly is. These two entries do not resolve into a single stable claim about whether the body is real; each half is given its own reason, and the list simply holds both without forcing a choice between them.
Part 741 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-six. Part 742 opens ten kinds of speech, beginning with gentle speech that brings every sentient being to ease.