The Wish-Fulfilling Jewel and the Twelve Deeds
Chapter Eight closes with buddha-activity itself: a wish-fulfilling jewel that grants whatever is asked while never being any particular thing itself, the twelve deeds of a buddha's earthly life from Tuṣita Heaven to parinirvāṇa, the Lotus Sūtra's own correction of the śrāvaka's premature sense of having already finished, and finally the constancy and utter inconceivability of the dharmakāya that underlies it all.
The Space Simile Completed: Eight Verses on Manifestation
此偈明何義？虛空譬喻者，明諸佛如來無為諸功德不離佛法身。於所有諸有得不可思議勝大方便業、勝大悲業、勝大智業，為與一切眾生樂相、無垢、清淨三種佛身，所謂實佛、受法樂佛及化身佛，常不休息、常不斷絕、自然修行，以為利益一切眾生應知。以不共餘人，唯諸佛如來法身相應故。此明何義？以依此身相應諸行差別故，說八偈：
非初非中後， 不破壞不二，
遠離於三界， 無垢無分別。
此甚深境界， 非二乘所知，
具勝三昧慧， 如是人能見。
出過於恒沙， 不思議功德，
唯如來成就， 不與餘人共。
如來妙色身， 清淨無垢體，
遠離諸煩惱， 及一切習氣。
種種勝妙法， 光明以為體，
令眾生解脫， 常無有休息。
所作不思議， 如摩尼寶王，
能現種種形， 而彼體非實。
為世間說法， 示現寂靜處，
教化使淳熟， 授記令入道。
如來鏡像身， 而不離本體，
猶如一切色， 不離於虛空。
此八行偈，以二十五偈略釋應知。偈言：
向說佛法身， 及一切種智，
自在與涅槃， 及第一義諦，
不可思議法， 應供等功德，
唯自身內證， 應當如是知。
What meaning does this verse make clear? The simile of space clarifies that the unconditioned qualities of the buddhas, the tathāgatas, are never separate from the buddha-dharmakāya. Within every mode of existence, they attain the inconceivable, supreme activity of skillful means, the supreme activity of great compassion, and the supreme activity of great wisdom, bestowing upon every sentient being the mark of bliss, stainlessness, and purity through the three kinds of buddha-body — namely, the real buddha, the buddha who receives the bliss of the Dharma, and the transformation-body buddha — ceaselessly, unbrokenly, spontaneously practicing, for the benefit of every sentient being, it should be understood. This is unshared with anyone else, being the correspondence of the tathāgatas' dharmakāya alone. What does this clarify? In dependence on the distinct activities corresponding to this body, eight verses are spoken:
Neither first, nor middle, nor last; indestructible, non-dual;
apart from the three realms, stainless, without discrimination.
This profound domain is not known by the two vehicles;
only one complete with supreme samādhi and wisdom is able to see it.
Surpassing the sands of the Ganges, inconceivable qualities
are accomplished by the Tathāgata alone, shared with no one else.
The Tathāgata's wondrous form-body, its pure, stainless essence,
apart from every affliction and every habitual trace.
Every kind of supreme, wondrous dharma, having light as its essence,
causes sentient beings to attain liberation, ceaselessly, without ever resting.
Its activity is inconceivable, like a sovereign maṇi-jewel,
able to manifest forms of every kind, though its own essence is not any of them.
Teaching the Dharma for the world, manifesting the place of tranquility,
teaching and transforming beings to ripen them fully, bestowing predictions to bring them onto the path.
The Tathāgata's mirror-image body, yet never separate from its root essence —
just as every form is never separate from empty space.
It should be understood that these eight verses are briefly explained by twenty-five further verses. A verse says:
The dharmakāya explained above, and omniscient wisdom, mastery and nirvāṇa,
and the truth of ultimate meaning, the inconceivable dharma, and the quality of being worthy of offerings and the rest —
it should be understood that these are known only through one's own inner realization.
The mirror-image simile that closes this section — "never separate from its root essence, just as every form is never separate from empty space" — directly anticipates the maṇi-jewel simile opening the section that follows: both images make the identical point that a buddha's manifested activity in the world is real without being, in itself, what a buddha most fundamentally is. The claim that this domain is known "only through one's own inner realization" is a candid admission of the limits of the entire chapter's project: every simile offered here approximates something the text itself says cannot, finally, be taught from outside.
The Wish-Fulfilling Jewel and Five Masteries
略說五種相， 五功德應知。
無為無差別， 遠離於二邊，
出離煩惱障， 智障三昧障。
以離一切垢， 故聖人境界，
清淨光明照， 以法性如是。
無量阿僧祇， 不可數思議，
無等諸功德， 到第一彼岸。
實法身相應， 以快不可數，
非思量境界， 及遠離習氣。
無邊等佛法， 次第不離報，
受種種法味， 示現諸妙色。
淨慈悲習氣， 無虛妄分別，
利益諸眾生， 自然無休息。
如如意寶珠， 滿足眾生心，
受樂佛如是， 神通力自在。
此神力自在， 略說有五種，
說法及可見， 諸業不休息，
及休息隱沒， 示現不實體，
是名要略說， 有五種自在。
Briefly stated, five marks — the five qualities — should be understood.
Unconditioned, undifferentiated, apart from the two extremes,
transcending the afflictive obstruction, the cognitive obstruction, and the obstruction of samādhi.
Because it is apart from every taint, it is the domain of the noble ones, pure and radiantly illuminating —
because the nature of the Dharma is thus.
Immeasurable, countless kalpas, uncountable and inconceivable,
peerless qualities, having reached the supreme far shore.
Corresponding to the true dharmakāya, joyous beyond counting,
not the domain of ordinary thought, and apart from every habitual trace.
Boundless, equal buddha-dharmas, in due order never separate from the reward-body,
receiving every kind of flavor of the Dharma, manifesting every wondrous form.
The pure habitual trace of loving-kindness and compassion, without false discrimination,
benefits every sentient being, spontaneously and without rest.
Like a wish-fulfilling jewel that satisfies the wishes of sentient beings' hearts,
the buddha who receives bliss is likewise, with the mastery of spiritual power.
This mastery of spiritual power is, briefly stated, of five kinds:
teaching the Dharma, being visible, performing activity without rest,
resting and disappearing from view, and manifesting an unreal body —
this is called, in brief summary, the five kinds of mastery.
The wish-fulfilling jewel simile is chosen deliberately, not decoratively: such a jewel produces exactly what a petitioner asks for, yet has no inherent color or shape of its own beyond what it is currently reflecting or granting. The fifth mastery, "manifesting an unreal body," extends this logic directly to a buddha's own appearances in the world — not unreal in the sense of illusory or false, but unreal in the sense that no particular manifested form is what the buddha, at bottom, actually is, any more than the jewel is actually the color it happens to be reflecting at a given moment.
The Twelve Deeds, and the Lotus Sūtra's Revision
如摩尼寶珠， 依種種諸色，
異本生諸相， 一切皆不實。
如來亦如是， 方便力示現，
從兜率陀退， 次第入胎生，
習學諸伎藝， 嬰兒入王宮，
厭離諸欲相， 出家行苦行，
推問諸外道， 往詣於道場，
降伏諸魔眾， 成大妙覺尊，
轉無上法輪， 入無餘涅槃，
於不清淨國， 現如是等事。
世間無休息， 宣說無常苦，
無我寂靜名， 方便智慧力，
令彼諸眾生， 厭離三界苦，
後入於涅槃， 以入寂靜道。
諸聲聞人等， 有是虛妄相，
言我得涅槃。 法華等諸經，
皆說如實法， 般若方便攝，
迴先虛妄心， 令淳熟上乘，
授妙菩提記。 微細大勢力，
令愚癡眾生， 過嶮難惡道。
Just as a maṇi-jewel, in dependence on things of every color,
produces marks different from its own original nature, all of which are unreal.
The Tathāgata is likewise: by the power of skillful means, he manifests —
descending from Tuṣita Heaven, in due order entering the womb and being born,
learning every art and skill as a royal infant in the palace,
becoming disillusioned with the marks of desire, leaving home to practice austerities,
questioning every non-Buddhist teacher, proceeding to the seat of enlightenment,
subduing the hosts of Māra, becoming the great, wondrously awakened one,
turning the unsurpassed wheel of the Dharma, and entering nirvāṇa without remainder —
within impure lands, he manifests such deeds as these.
Without rest within the world, by the power of skillful means and wisdom,
he proclaims the names of impermanence, suffering, no-self, and tranquility,
causing those sentient beings to grow weary of the suffering of the three realms,
and afterward to enter nirvāṇa, entering the tranquil path.
The śrāvakas hold this false notion, saying "I have attained nirvāṇa."
The Lotus and other sūtras all teach the Dharma as it truly is, subsumed under the skillful means of prajñā,
turning back their former false minds, ripening them fully into the higher vehicle,
and bestowing on them the prediction of wondrous enlightenment.
By this subtle and great power, foolish sentient beings are led across the perilous, difficult, evil road.
The twelve deeds are recited here in the standard order this tradition inherited: descent from Tuṣita, conception, birth, youthful accomplishment, renunciation, austerities, the defeat of Māra, awakening, the turning of the Dharma-wheel, and parinirvāṇa — a biography told twice over in this treatise's larger argument, once as the literal life of the historical Buddha and once, in Chapter Eight's opening similes, as the general pattern of every buddha's arising from obscurity into full manifestation. The reference to "the Lotus and other sūtras" correcting the śrāvaka's premature claim to nirvāṇa directly continues the "illusory city" image from Part 16 — here made explicit that this correction is itself an act of skillful means, not a rebuke, gently converting a genuine but incomplete attainment into the basis for the further prediction of buddhahood.
The Constancy of the Three Buddha-Bodies
深快及以大， 次第說應知。
初法身如來， 第二色身佛，
譬如虛空中， 有一切色身，
於初佛身中， 最後身亦爾。
自此以下，即依如是三種佛身，為樂眾生利益眾生。略說二偈：
世尊體常住， 以修無量因，
眾生界不盡， 慈悲心如意，
智成就相應， 法中得自在，
降伏諸魔怨， 體寂靜故常。
此二行偈，以六行偈略釋應知。偈言：
棄捨身命財， 攝取諸佛法，
為利益眾生， 究竟滿本願。
得清淨佛身， 起大慈悲心，
修行四如意， 依彼力住世。
以成就妙智， 離有涅槃心，
常得心三昧， 成就樂相應。
常在於世間， 不為世法染，
得淨甘露處， 故離一切魔。
諸佛本不生， 本來寂靜故，
以常可歸依， 故言歸依我。
初七種譬喻， 如來色身常，
後三種譬喻， 善逝法身常。
It should be understood that the profound, the joyous, and the vast have, in this order, now been explained.
The first is the Tathāgata's dharmakāya; the second is the buddha's form-body —
just as, within empty space, every form-body exists,
so too, within the first buddha-body, the last body likewise exists.
From here on, in dependence on these three kinds of buddha-body, for the joy and benefit of sentient beings, two verses briefly state:
The World-Honored One's essence abides forever, having cultivated immeasurable causes;
because the realm of sentient beings is inexhaustible, the mind of loving-kindness and compassion is as he wishes;
his wisdom accomplished and corresponding, he attains mastery within the Dharma,
subduing every host of Māra — his essence is constant because it is tranquil.
It should be understood that these two verses are briefly explained by six further verses. A verse says:
Abandoning body, life, and wealth, taking up every buddha-dharma,
for the benefit of sentient beings, he ultimately fulfills his original vow.
Having attained the pure buddha-body, he gives rise to the mind of great loving-kindness and compassion,
cultivates the four bases of mastery, and, in dependence on their power, abides in the world.
Having accomplished wondrous wisdom, apart from any mind attached to existence or nirvāṇa,
he ever attains the samādhi of mind, accomplishing correspondence with bliss.
Ever present within the world, he is not stained by worldly dharmas,
having attained the pure, nectar-like abode, and is therefore apart from every Māra.
Every buddha is, from the very beginning, unborn, being tranquil from the very beginning —
because he is an ever-constant refuge, it is said, "take refuge in me."
The first seven similes show the Tathāgata's form-body as constant;
the last three similes show the Well-Gone One's dharmakāya as constant.
The Inconceivability of the Dharmakāya
此偈明何義？諸佛如來依法身轉得無上身，不可思議應知。依不可思議故，說二偈：
非言語所說， 第一義諦攝，
離諸覺觀地， 無譬喻可說。
最上勝妙法， 不取有涅槃，
非三乘所知， 唯是佛境界。
此二行偈，以五行偈略釋應知。偈言：
不可得思議， 以離言語相，
離言語相者， 以第一義攝。
第一義攝者， 非思量境界，
非思量境者， 以無譬喻知。
無譬喻知者， 以最勝無上，
最勝無上者， 不取有涅槃。
不取是二者， 不取功德過，
前五種譬喻， 微細不思議。
如來法身常， 第六譬喻者，
以得自在故， 如來色身常。
What meaning does this verse make clear? It should be understood that the buddhas, the tathāgatas, in dependence on the transformation of the dharmakāya, attain the unsurpassed body, inconceivably. In dependence on inconceivability, two verses are spoken:
Not spoken by language, subsumed under the truth of ultimate meaning,
apart from the ground of thought and reflection, with no simile able to express it.
The most supreme, wondrous Dharma, taking up neither existence nor nirvāṇa,
not known by the three vehicles, the domain of the Buddha alone.
It should be understood that these two verses are briefly explained by five further verses. A verse says:
It cannot be conceived, because it is apart from the mark of language;
being apart from the mark of language, it is subsumed under the truth of ultimate meaning.
Being subsumed under the truth of ultimate meaning, it is not the domain of ordinary thought;
not being the domain of ordinary thought, it is known through the absence of any simile.
Being known through the absence of any simile, it is the most supreme, unsurpassed;
being the most supreme, unsurpassed, it takes up neither existence nor nirvāṇa.
Not taking up these two means not taking up the fault that would attach even to a quality —
the first five similes concern the subtle and inconceivable.
The Tathāgata's dharmakāya's constancy, the sixth simile,
shows that, by attaining mastery, the Tathāgata's form-body is constant.
This closing chain of reasoning is built as a ladder where each rung is entailed by the one below it: apart from language, therefore ultimate; ultimate, therefore beyond ordinary thought; beyond thought, therefore beyond simile; beyond simile, therefore supreme; supreme, therefore beyond both existence and nirvāṇa as graspable positions. The final line, "not taking up these two means not taking up the fault that would attach even to a quality," closes off a subtle trap: even calling the dharmakāya "supreme" or "unsurpassed" could itself become one more thing to grasp at, and the treatise's own logic here quietly undercuts its own superlatives at the very moment it offers them.
Part 26 Complete — Chapter Eight Concluded
This closes Chapter Eight, 身轉清淨成菩提品第八 ("The Body's Transformation into Pure Enlightenment"). Part 27 opens the treatise's ninth chapter, 如來功德品第九 ("The Tathāgata's Qualities"), cataloguing the specific powers, fearlessnesses, and unshared qualities that distinguish a buddha's realization from even the most advanced bodhisattva's.
Continue to Part 27 — The Tathāgata's Unshared Qualities →