What the Tathāgata Accomplishes
Mañjuśrī Bodhisattva asks how the Tathāgata's dharma-body, transformation body, speech, mind, activity, and buddhafields should be understood. The sūtra closes by naming this the definitive teaching of the Tathāgata's accomplished work.
The Tathāgata's Dharma-Body 如來法身
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？」
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。」
「世尊！聲聞、獨覺所得轉依，名法身不？」
「善男子！不名法身。」
「世尊！當名何身？」
「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。」
At that time, Bodhisattva Mahāsattva Mañjuśrī asked the Buddha, "World-Honored One, the Buddha has taught the Tathāgata's dharma-body. What characteristics does the Tathāgata's dharma-body have?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, when, with regard to the grounds and the perfections, one has well cultivated release and completed the transformation of the basis, this is called the characteristic of the Tathāgata's dharma-body. You should understand that this characteristic is inconceivable for two reasons: because it is without conceptual play and because it is without anything made or done. Sentient beings, however, cling to conceptual play and to what is made and done."
"World-Honored One, is the transformation of the basis obtained by śrāvakas and solitary buddhas called the dharma-body?"
"Good son, it is not called the dharma-body."
"World-Honored One, what body should it be called?"
"Good son, it is called the liberation-body. Because of the liberation-body, all śrāvakas and solitary buddhas are said to be equally equal with the Tathāgatas. Because of the dharma-body, they are said to differ. Because the Tathāgata's dharma-body differs, its immeasurable virtues and supremely excellent distinctions cannot be reached by calculation or analogy."
Transformation Body and Speech 化身與言音
曼殊室利菩薩復白佛言：「世尊！我當云何應知如來生起之相？」
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。」
曼殊室利菩薩復白佛言：「世尊！云何應知示現化身方便善巧？」
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。」
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？」
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。」
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, how should I understand the characteristic of the Tathāgata's arising?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, all activities performed by the Tathāgata's transformation bodies arise in all kinds throughout the world. They are adorned by the assembly of the Tathāgata's virtues, and their characteristic is being sustained. You should understand that the characteristic of the transformation body has arising, while the characteristic of the dharma-body has no arising."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, how should the skillful means by which the transformation body is displayed be understood?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, throughout all three-thousand-great-thousand buddhafields, the Tathāgata simultaneously enters the womb, is born, grows up, enjoys sense pleasures, renounces home, displays the practice of austerities, abandons austerities, and attains complete, perfect awakening in sequence, either in royal families highly honored by the people or in great field-of-merit families highly honored by the people. This is called the Tathāgata's skillful means in displaying the transformation body."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, how many kinds of different speech-sounds are sustained by the bodies of all Tathāgatas, so that, through these speech-sounds, sentient beings to be transformed who are not yet mature are brought to maturity, and those already mature take them as object and quickly obtain liberation?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, the Tathāgata's speech-sounds are, in brief, of three kinds: sūtra, discipline, and matrix."
Sūtra, Discipline, and Matrix 契經調伏本母
「世尊！云何契經？云何調伏？云何本母？」
「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。
「云何四事？一者、聽聞事；二者、歸趣事；三者、修學事；四者、菩提事。
「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。
「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。
「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。」
「世尊！菩薩別解脫，幾相所攝？」
「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。
「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。
「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。
"World-Honored One, what is sūtra? What is discipline? What is matrix?"
"Mañjuśrī, wherever I reveal dharmas by relying on matters of inclusion, this is called sūtra. That is, I rely on four matters, or on nine matters, or again on twenty-nine matters.
"What are the four matters? The matter of hearing, the matter of going for refuge, the matter of training, and the matter of bodhi.
"What are the nine matters? The matter of establishing sentient beings, what they use and enjoy, their arising, their abiding after arising, their defilement and purity, their differences, what can proclaim, what is proclaimed, and the assemblies.
"What are called the twenty-nine matters? Based on the side of defilement, there are the matter of including all conditioned practices, the matter of their turning in sequence, the matter of forming the notion of a person within them and thereby the cause of future wandering in saṃsāra, and, after forming this notion, the matter of the cause of future wandering in saṃsāra. Based on the side of purity, there are the matter of tying mindfulness to the object, the matter of diligence within that, the matter of the mind's abiding, the matter of joyful abiding in the present Dharma, the matter of skillful means as conditions for transcending all suffering, and the matter of full knowledge of that. This full knowledge is again of three kinds: because it is the support for full knowledge of inversion, because it is the support for full knowledge of wrong conduct among outer sentient beings based on the notion of sentient beings, and because it is the support for full knowledge inwardly separated from overweening pride.
"There are also the matter of the support for cultivation, the matter of realization, the matter of cultivation, the matter of making it firm, the matter of its modes, the matter of its objects, the matter of skill in observing what has been severed and not yet severed, the matter of its scattering, the matter of its non-scattering, the matter of the support for non-scattering, the matter of not abandoning the labor and applied effort of cultivation, the matter of the benefit of cultivation, the matter of its firmness, the matter of including noble conduct, the matter of including the retinue of noble conduct, the matter of penetrating reality, the matter of realizing nirvāṇa, the matter of worldly right view within the well-spoken Dharma and Vinaya rising above the summit of right views attained by all outsiders, and, in that very context, the matter of decline through non-cultivation. Because one does not cultivate within the well-spoken Dharma and Vinaya, it is called decline; it is not called decline because of a fault in view.
"Mañjuśrī, wherever, relying on śrāvakas and bodhisattvas, I reveal the prātimokṣa and dharmas corresponding to the prātimokṣa, this is called discipline."
"World-Honored One, by how many characteristics is the bodhisattva prātimokṣa included?"
"Good son, you should understand seven characteristics: teaching the matter of the rules for receiving it, teaching matters that accord with defeat by another, teaching matters that accord with transgression, teaching the nature of what constitutes an offense, teaching the nature of what does not constitute an offense, teaching how to emerge from offenses, and teaching the giving up of the discipline.
"Mañjuśrī, wherever I reveal dharmas by decisive analysis through eleven characteristics, this is called matrix. What are the eleven characteristics? The conventional characteristic, the ultimate characteristic, the characteristic of the objects of the factors of awakening, the characteristic of modes, the characteristic of own-nature, the characteristic of their fruits, the characteristic of receiving and disclosing them, the characteristic of their obstructing dharmas, the characteristic of dharmas that accord with them, the characteristic of their faults, and the characteristic of their benefits.
"The conventional characteristic should be understood as threefold: teaching persons, teaching the discriminated, attached-to own-nature, and teaching the functions and activities of dharmas. The ultimate characteristic should be understood as teaching the seven suchnesses. The characteristic of the objects of the factors of awakening should be understood as teaching knowable matters in every way."
Modes and Reasoning 行相與道理
「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。
「諦實者，謂諸法真如。
「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。
「功德者，謂我宣說諸清淨法，有無量門差別勝利。
「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。
「流轉者，所謂三世三有為相，及四種緣。
「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。
「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。
「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。
「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。
「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。
「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。
「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。
「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。
「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。」
"The characteristic of modes should be understood as teaching the eight contemplations by mode. What are the eight contemplations by mode? Truth and reality, abiding, faults, virtues, principle, circulation, reasoning, and general and specific.
"Truth and reality means the suchness of dharmas.
"Abiding means establishing persons, establishing the discriminated, attached-to own-nature of dharmas, establishing categorical answers, analytical answers, counterquestions, and setting aside questions, and establishing what is hidden, explicit, predictive, and differentiated. Faults means that I teach the defiled dharmas with their immeasurable gateways and distinct faults.
"Virtues means that I teach the pure dharmas with their immeasurable gateways and distinct benefits.
"Principle should be understood as sixfold: the principle of true meaning, the principle of realization, the principle of instruction, the principle of separation from the two extremes, the inconceivable principle, and the principle of intent.
"Circulation means the three times, the three characteristics of conditioned things, and the four conditions.
"Reasoning should be understood as fourfold: reasoning through dependence, reasoning through function, reasoning through proof, and reasoning through the way dharmas naturally are. Reasoning through dependence means that causes and conditions can give rise to conditioned practices and can give rise to corresponding explanation. Reasoning through function means that causes and conditions can obtain dharmas, accomplish them, or, after they have arisen, perform their activities. Reasoning through proof means that causes and conditions can establish the meaning that has been set up, spoken, or indicated, causing right awakening to it.
"This reasoning, in brief, is of two kinds: pure and impure. Through five characteristics it is called pure; through seven characteristics it is called impure.
"How is it called pure through five characteristics? Through the characteristic obtained by direct seeing, the characteristic relying on what is obtained by direct seeing, the characteristic drawn from examples of the same kind, the perfectly accomplished characteristic, and the characteristic of well-purified verbal teaching.
"The characteristic obtained by direct seeing is that all conditioned practices are impermanent, all conditioned practices are suffering, and all dharmas have no self. These are obtained by worldly direct perception. Such things are called the characteristic obtained by direct seeing.
"The characteristic relying on what is obtained by direct seeing is that all conditioned practices are momentary, that other worlds exist, and that pure and impure karma is not lost. Because the coarse impermanence on which these depend can presently be obtained, because the various differences among sentient beings can presently be obtained depending on various karmas, and because the pleasure and suffering of sentient beings can presently be obtained as depending on pure and impure karma, by this condition one can infer what is not directly seen. Such things are called the characteristic relying on what is obtained by direct seeing.
"The characteristic drawn from examples of the same kind is this: among inner and outer aggregates of conditioned practices, one draws as examples birth and death as commonly known and obtained by the world, various suffering characteristics such as birth as commonly known and obtained by the world, the characteristic of lack of mastery as commonly known and obtained by the world, and, externally, decline and flourishing as commonly known and obtained by the world. Such things should be known as the characteristic drawn from examples of the same kind.
"The perfectly accomplished characteristic means that these characteristics obtained by direct seeing, relying on what is obtained by direct seeing, and drawn from examples of the same kind can definitely establish what is to be established. You should understand this as the perfectly accomplished characteristic.
"The characteristic of well-purified verbal teaching is what is proclaimed by those who know all things, such as the statement that nirvāṇa is ultimately quiescent. Such things should be known as the characteristic of well-purified verbal teaching.
"Good son, therefore, through these five characteristics it is called well-observed pure reasoning. Because it is pure, it should be cultivated."
Signs of Omniscience and Impure Reasoning 一切智相與不清淨道理
曼殊室利菩薩復白佛言：「世尊！一切智相者，當知有幾種？」
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。
「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。
「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。
「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。
「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。
「總別者，謂先總說一句法已，後後諸句差別分別究竟顯了。
「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。
「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。
「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。
「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。
「彼隨順法相者，謂即於彼多所作法，是名彼隨順法相。
「彼過患相者，當知即彼諸障礙法所有過失，是名彼過患相。
「彼勝利相者，當知即彼諸隨順法所有功德，是名彼勝利相。」
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, how many signs of omniscience should be understood?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, in brief there are five. First, when the name of an omniscient one appears in the world, there is no place it is not widely heard. Second, he accomplishes the thirty-two marks of a great person. Third, he is complete in the ten powers and can cut through every doubt of all sentient beings. Fourth, complete in the four fearlessnesses, he proclaims the true Dharma, is not overcome by any opposing doctrine, and can subdue all false doctrines. Fifth, within the well-spoken Dharma and Vinaya, the noble eightfold path, the four fruits of the renunciant, and so on can all presently be found. Because of such birth, such marks, cutting the net of doubt, not being overcome by others and being able to overcome others, and because the noble path and the fruits of the renunciant can presently be found, these five should be understood as the signs of omniscience.
"Good son, this reasoning through proof, through direct perception, inference, and the measure of noble teaching, is called pure through five characteristics.
"How is it called impure through seven characteristics? Through the characteristic of obtaining other things of the same kind here, the characteristic of obtaining other things of a different kind here, the characteristic of obtaining all things of the same kind, the characteristic of obtaining all things of a different kind, the characteristic obtained from an example of a different kind, a characteristic that is not perfectly accomplished, and a characteristic that is not well-purified verbal teaching.
"If all dharmas are known by mental consciousness, this is called the characteristic of obtaining all things of the same kind. If all dharmas differ in characteristic, nature, activity, dharma, cause, and fruit, and in accordance with each distinct difference they are definitely different from one another, this is called the characteristic of obtaining all things of a different kind. Good son, if, within these other characteristics obtained from the same kind and within examples, there are characteristics of all different kinds, then, because what is being established is not definite, this is called a characteristic that is not perfectly accomplished. Again, if, within these other characteristics obtained from different kinds and within examples, there are characteristics of all the same kind, then, because what is being established is not definite, this too is called a characteristic that is not perfectly accomplished. Because it is not perfectly accomplished, it is not well-observed pure reasoning. Because it is impure, it should not be cultivated. Whether a characteristic is drawn from an example of a different kind or is not a well-purified verbal teaching, you should understand that its nature is impure.
"Reasoning through the way dharmas naturally are means that whether Tathāgatas appear in the world or do not appear in the world, the dharma-nature abides, the Dharma abides, and the dharma-realm abides. This is called reasoning through the way dharmas naturally are.
"General and specific means that first one speaks one Dharma sentence generally, and then, through later sentences, distinguishes and analyzes it specifically until it is completely clear.
"The characteristic of own-nature means the factors of awakening I have taught that have activity and conditions and are able to take up, namely the establishments of mindfulness and so on. This is called their characteristic of own-nature.
"The characteristic of their fruit means the severing of afflictions, whether worldly or world-transcending, and the worldly and world-transcending fruits and virtues brought forth by that. This is called the characteristic of obtaining their fruit.
"The characteristic of receiving and disclosing them means receiving them through the wisdom of liberation and broadly proclaiming and revealing them for others. This is called the characteristic of receiving and disclosing them.
"The characteristic of their obstructing dharmas means the defiled dharmas that can obstruct the cultivation of the factors of awakening.
"The characteristic of dharmas that accord with them means dharmas that do much work with regard to them.
"The characteristic of their faults should be understood as the faults belonging to those obstructing dharmas.
"The characteristic of their benefits should be understood as the virtues belonging to those dharmas that accord with them."
The Unshared Dhāraṇī Meaning 不共陀羅尼義
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。」
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。
「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。」
Mañjuśrī Bodhisattva again said to the Buddha, "May the World-Honored One briefly explain for bodhisattvas the meaning of the unshared dhāraṇī of sūtra, discipline, and matrix, which is not shared with outsiders. Through this unshared dhāraṇī meaning, may bodhisattvas enter the profound hidden intent of the dharmas the Tathāgata has taught."
The Buddha told Mañjuśrī Bodhisattva, "Good son, listen carefully. I will briefly explain for you the meaning of the unshared dhāraṇī, so that bodhisattvas can well awaken and enter into the hidden-intent words I have taught.
"Good son, whether defiled dharmas or pure dharmas, I say that all are without activity, and that there is no person at all, because in every way they are separated from what is made and done. It is not that defiled dharmas are first defiled and later purified. It is not that pure dharmas are later purified and formerly defiled. Ordinary beings, with regard to the body of coarseness and heaviness, cling to the differences in own-nature of dharmas and persons. Taking latent false views as condition, they conceive 'I' and 'mine.' Because of this false view, they say, 'I see, I hear, I smell, I taste, I touch, I know, I eat, I act, I am defiled, I am purified.' Such wrong applied activities turn in this way. If one knows this exactly as it is, one can permanently sever the body of coarseness and heaviness and obtain the state in which all afflictions do not abide, the state most utterly pure, separated from all conceptual play, with the unconditioned as support and without applied effort. Good son, you should understand that this is the briefly stated meaning of the unshared dhāraṇī."
Verse Summary
爾時，世尊欲重宣此義，而說頌曰：
「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。
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。
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。」
Then the World-Honored One, wishing to restate this meaning, spoke these verses:
All defiled and pure dharmas
have no activity, no transmigrating person.
Because I teach separation from what is made,
defilement and purity are not before and after.
Latent views toward the body of coarseness and heaviness
condition the conceiving of "I" and "mine."
Because of this, one falsely says, "I see," and so on,
"I eat, I act, I am defiled, I am pure."
If one knows this exactly as it is,
then one can permanently sever the body of coarseness and heaviness,
and obtain what is without defilement or purity, without conceptual play,
with the unconditioned as support and without applied effort.
The Tathāgata's Mind, Activity, and Realm 如來心行境界
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？」
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。」
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？」
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。」
曼殊室利菩薩復白佛言：「世尊！如來化身，當言有心為無心耶？」
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。」
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？」
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。」
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？」
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。」
At that time, Bodhisattva Mahāsattva Mañjuśrī again said to the Buddha, "World-Honored One, how should the characteristic of the arising of the Tathāgatas' mind be understood?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, the Tathāgata is not revealed by the arising of mind, intellect, and consciousness. Yet for the Tathāgatas there is the arising of mental dharmas without applied effort. You should understand this as being like magical transformation."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, if the dharma-body of the Tathāgatas is far removed from all applied effort, and since there is no applied effort, how can mental dharmas arise?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, mind arises because of the power of the applied practice of skillful means and prajñā cultivated previously. Good son, it is like being rightly entered into dreamless sleep: one does not make applied effort toward waking, yet through the force of prior applied effort one wakes again. It is also like being in the attainment of cessation: one does not make applied effort toward rising from that concentration, yet through the force of prior applied effort one rises from it again. Just as mind arises again from sleep and the attainment of cessation, in the same way, because the Tathāgata has previously cultivated the force of applied practice in skillful means and prajñā, you should understand that mental dharmas again arise."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, should the Tathāgata's transformation body be said to have mind or to be without mind?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, it is not with mind, and it is not without mind. Why? Because it has no self-dependent mind, yet has mind dependent on others."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, what is the difference between the Tathāgata's activity and the Tathāgata's realm?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, the Tathāgata's activity refers, in every way, to pure buddhafields adorned by all the inconceivable and immeasurable virtues shared by the Tathāgatas. The Tathāgata's realm refers, in every way, to the differences among five realms. What are the five? The realm of sentient beings, the world-realm, the dharma-realm, the realm of those to be disciplined, and the realm of skillful means for discipline. This is called the distinction between the two."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, what characteristics should be understood for the Tathāgata's attaining complete perfect awakening, turning the true Dharma wheel, and entering great nirvāṇa?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, you should understand that all three have the characteristic of nonduality: neither attaining complete perfect awakening nor not attaining complete perfect awakening; neither turning the true Dharma wheel nor not turning the true Dharma wheel; neither entering great nirvāṇa nor not entering great nirvāṇa. Why? Because the Tathāgata's dharma-body is ultimately pure, and because the Tathāgata's transformation body constantly displays them."
Blessing, Pure Lands, and the Final Title 威德住持與教名
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？」
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。」
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？」
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。」
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？」
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。」
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？」
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。」
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？」
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。」
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。
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, sentient beings give rise to virtues simply by seeing, hearing, honoring, and serving the transformation body. What condition does the Tathāgata have in relation to them?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, the Tathāgata is the condition of their superior object. Also, that transformation body is sustained by the Tathāgata's power."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, since they are equally without applied effort, for what reason does the Tathāgata's dharma-body emit great light of wisdom for sentient beings and produce immeasurable images of transformation bodies, while the liberation-body of śrāvakas and solitary buddhas has no such function?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, it is like this: equally without applied effort, great light is emitted from the sun and moon disks and from two kinds of crystal jewels related to water and fire, but not from other water and fire crystal jewels, because they are sustained by sentient beings of great majestic virtue and because of the superior power of sentient beings' karma. It is also like a maṇi jewel engraved and adorned by a skilled artisan: images of seals and writing appear from it, but not from other jewels that have not been engraved. In the same way, the Tathāgata's dharma-body is gathered and completed by taking the boundless dharma-realm as object and by extremely well cultivating and polishing skillful means and prajñā. From this, it can emit the great light of wisdom and produce various images of transformation bodies. Such a thing does not come merely from that liberation-body."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, as the World-Honored One has said, 'Through the majestic sustaining power of Tathāgatas and bodhisattvas, sentient beings are caused, in the desire realm, to be born in great, wealthy, noble families such as kṣatriya and brahmin families, with human body, wealth, and treasures all complete; or among desire-realm devas, or in the form and formless realms, all body and wealth can be obtained complete.' World-Honored One, what hidden intent is there in this?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, if any path or practice sustained by the majestic virtue of Tathāgatas and bodhisattvas can, everywhere, cause sentient beings to obtain complete body and wealth, then, as appropriate, that path and practice is proclaimed for them. If anyone can rightly cultivate that path and practice, then wherever they are, the body and wealth they obtain are never incomplete. If sentient beings oppose and belittle that path and practice, and also give rise toward me to minds of harm and anger, after death the body and wealth they obtain everywhere are never anything but inferior. Mañjuśrī, for this reason, you should understand that the majestic sustaining power of Tathāgatas and bodhisattvas can not only cause body and wealth to be complete; the majestic sustaining power of Tathāgatas and bodhisattvas also causes the body and wealth of sentient beings to be inferior."
Mañjuśrī Bodhisattva again said to the Buddha, "World-Honored One, in impure lands, what things are easy to obtain and what things are difficult to obtain? In pure lands, what things are easy to obtain and what things are difficult to obtain?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, in impure lands, eight things are easy to obtain and two things are difficult to obtain. What are the eight things easy to obtain? Outsiders, suffering sentient beings, differences in the rise and decline of lineage and family status, the practice of evil conduct, violations of discipline, lower destinies, the lower vehicle, and bodhisattvas whose applied practice has inferior intention. What are the two things difficult to obtain? The wandering and gathering of bodhisattvas whose applied practice has superior intention, and the appearance of a Tathāgata in the world. Mañjuśrī, in pure lands it is the opposite of the above: you should understand that the eight things are very difficult to obtain, while the two things are easy to obtain."
At that time, Mañjuśrī Bodhisattva said to the Buddha, "World-Honored One, within this Dharma-gateway of the Saṃdhinirmocana, what is this teaching called? How should I uphold it?"
The Buddha told Mañjuśrī Bodhisattva, "Good son, this is called the definitive teaching of the Tathāgata's accomplished work. You should uphold it as the definitive teaching of the Tathāgata's accomplished work."
When this definitive teaching of the Tathāgata's accomplished work was spoken, within the great assembly seventy-five thousand bodhisattva mahāsattvas all obtained realization of the complete dharma-body.
Reading note: The final chapter gathers the whole sūtra into buddhahood. The Tathāgata's dharma-body is not a produced thing, yet the transformation body appears, teaches, and benefits beings through the prior completion of skillful means and prajñā.