解深密經 品八 如來成所作事品
成佛之後，究竟是個什麼樣子？
境也明了，行也修了，這最後一品，世尊為曼殊室利菩薩揭開佛果的諸相。經文明說法身、化身與無加行心生起，也辨二乘所得解脫身與如來法身之別；圓測、遁倫據此判攝為法身、化身、受用身三身。換言之，三身是古德對經文的科判，不是經文自立的三身名目。
再順下去，是佛之「說」與「智」——言音三藏、四種道理、一切智的五相；是佛之大用——法身放大智光、化現無量身影；乃至淨土、穢土之別。
整部解深密經，正以這「成佛之相」作結：前面所立的境與行，到此纔見其所歸。且來看一看，那無功用而起用的佛果，是怎樣的果。
Once one has become a Buddha, what, in the end, does it look like?
The object is made clear, the practice is cultivated; in this last chapter the World-Honoured One, for the bodhisattva Mañjuśrī, lifts the veil on the marks of the fruit of Buddhahood. The text explicitly speaks of the Dharma-body, the transformation-body, and mind arising without application, and distinguishes the two vehicles' liberation-body from the Tathāgata's Dharma-body. Woncheuk and Dunlun read these passages as a three-body structure, identifying the last with the enjoyment-body. The triad is their ancient exegesis, not terminology stated by T676 itself.
Following on down, there is the Buddha's "speech" and "wisdom" — the three baskets of speech, the four kinds of principle, the five marks of all-knowing-wisdom; there is the Buddha's great function — the Dharma-body sending forth the great wisdom-light and issuing measureless transformation-body images; and on to the difference between pure land and impure land.
The whole Saṃdhinirmocana-sūtra closes upon just this "mark of becoming a Buddha": the object and the practice set up before, only here are seen in their homecoming. Come, then, and look — that Buddha-fruit, functioning without application, what kind of fruit is it.
唐玄奘奉詔譯《解深密經》T16n0676，逐字原文，依底本斷句；逐字校 CBETA。
〔T16 0708b13〕
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。」
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。」
「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。
「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。」
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。」
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。」
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。」
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。」
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。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
法身相（轉依成滿·非二乘解脫身）
那時，曼殊室利菩薩摩訶薩請問佛說：「世尊！如佛所說的如來法身，如來法身有什麼樣的相？」
佛告訴曼殊室利菩薩說：「善男子！若於諸地波羅蜜多，善加修習出離，轉依成滿，這就名為如來法身之相。當知這相，由二種因緣不可思議：一是無戲論，二是無所為。而諸眾生卻計著戲論、有所為。」
曼殊室利又問：「世尊！聲聞、獨覺所得的轉依，可名為法身嗎？」
佛說：「善男子！不名法身。」
「世尊！那當名什麼身？」
「善男子！名為解脫身。由解脫身的緣故，說一切聲聞、獨覺與諸如來平等平等；由法身的緣故，說有差別。如來法身有差別的緣故，無量功德最為殊勝、最為差別，不是算數譬喻所能及的。」
化身生起相
曼殊室利菩薩又對佛說：「世尊！我當怎樣才能了知如來生起之相？」
佛告訴曼殊室利菩薩說：「善男子！一切如來化身的作業，就像世界生起一切種類那樣；以如來的功德為眾所莊嚴，以住持為相。當知化身之相有生起，法身之相則無有生起。」
化身善巧
曼殊室利菩薩又對佛說：「世尊！怎樣才能了知如來示現化身的方便善巧？」
佛告訴曼殊室利菩薩說：「善男子！遍於一切三千大千佛國土中，或在眾所推許的增上王家，或在眾所推許的大福田家，同時入胎、誕生、長大、受欲、出家、示行苦行、捨苦行已成等正覺，這樣次第示現。這就名為如來示現化身的方便善巧。」
言音差別（契經調伏本母·四道理·一切智五相·五相清淨七相不清淨）
曼殊室利菩薩又對佛說：「世尊！一切如來身所住持的言音差別共有幾種？由這言音所教化的有情，未成熟的令他成熟，已成熟的緣此為境而速得解脫？」
佛告訴曼殊室利菩薩說：「善男子！如來的言音略有三種：一是契經，二是調伏，三是本母。」
「世尊！什麼是契經？什麼是調伏？什麼是本母？」
「曼殊室利！若在某處，我依攝事而顯示諸法，這名為契經——就是依四事，或依九事，或更依二十九事。
「怎麼叫四事？一是聽聞事，二是歸趣事，三是修學事，四是菩提事。
「怎麼叫九事？一是施設有情事，二是彼所受用事，三是彼生起事，四是彼生已住事，五是彼染淨事，六是彼差別事，七是能宣說事，八是所宣說事，九是諸眾會事。
「怎麼叫二十九事？就是依雜染品有：攝諸行事，彼次第隨轉事，即於這當中作補特伽羅想後於當來世流轉因事，作了這想後於當來世流轉因事。依清淨品有：繫念於所緣事，即於這當中勤精進事，心安住事，現法樂住事，超一切苦緣方便事，彼遍知事——這又有三種：顛倒遍知所依處故，依有情想於外有情中邪行遍知所依處故，內離增上慢遍知所依處故；又有修依處事，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，以及就於這不修退事——於善說法毘奈耶中因為不修習，所以名為退，並非見有過失，故名為退。
「曼殊室利！若在某處，我依聲聞及諸菩薩，顯示別解脫及別解脫相應之法，這名為調伏。」
「世尊！菩薩的別解脫由幾相所攝？」
「善男子！當知有七相：一是宣說受軌則事，二是宣說隨順他勝事，三是宣說隨順毀犯事，四是宣說有犯自性，五是宣說無犯自性，六是宣說出所犯，七是宣說捨律儀。
「曼殊室利！若在某處，我以十一種相決了分別、顯示諸法，這名為本母。哪十一種相呢？一是世俗相，二是勝義相，三是菩提分法所緣相，四是行相，五是自性相，六是彼果相，七是彼領受開示相，八是彼障礙法相，九是彼隨順法相，十是彼過患相，十一是彼勝利相。
「世俗相，當知有三種：一是宣說補特伽羅，二是宣說遍計所執自性，三是宣說諸法的作用事業。勝義相，當知是宣說七種真如。菩提分法所緣相，當知是宣說遍一切種所知事。
「行相，當知是宣說八行觀。怎麼叫八行觀呢？一是諦實，二是安住，三是過失，四是功德，五是理趣，六是流轉，七是道理，八是總別。
「諦實，是說諸法真如。
「安住，是說或安立補特伽羅，或安立諸法遍計所執自性，或安立一向記、分別記、反問記、置記，或安立隱密、顯了、記別、差別。
「過失，是說我宣說諸雜染法有無量門的差別過患。
「功德，是說我宣說諸清淨法有無量門的差別勝利。
「理趣，當知有六種：一是真義理趣，二是證得理趣，三是教導理趣，四是遠離二邊理趣，五是不可思議理趣，六是意趣理趣。
「流轉，就是三世、三有為相，以及四種緣。
「道理，當知有四種：一是觀待道理，二是作用道理，三是證成道理，四是法爾道理。觀待道理，是說若因若緣能生諸行，以及由此起隨說，這樣名為觀待道理。作用道理，是說若因若緣能得諸法，或能成辦，或生起以後作諸業用，這樣名為作用道理。證成道理，是說若因若緣能令所立、所說、所標之義得以成立，令人正覺悟，這樣名為證成道理。
「又這道理略有二種：一是清淨，二是不清淨。由五種相名為清淨，由七種相名為不清淨。
「怎麼叫由五種相名為清淨？一是現見所得相，二是依止現見所得相，三是自類譬喻所引相，四是圓成實相，五是善清淨言教相。
「現見所得相，是說一切行皆是無常性，一切行皆是苦性，一切法皆是無我性——這是世間現量所得的；這樣一類，名為現見所得相。
「依止現見所得相，是說一切行皆剎那性、有他世性、淨不淨業無失壞性。由那能依的麁無常性現可得故，由諸有情種種差別依種種業現可得故，由諸有情或樂或苦以淨不淨業為依止現可得故；由這因緣，於不現見者可作比度。這樣一類，名為依止現見所得相。
「自類譬喻所引相，是說在內外諸行聚中，引諸世間共所了知所得的生死作譬喻，引諸世間共所了知所得的生等種種苦相作譬喻，引諸世間共所了知所得的不自在相作譬喻，又於外引諸世間共所了知所得的衰盛作譬喻。這樣一類，當知名為自類譬喻所引相。
「圓成實相，是說即這現見所得相、依止現見所得相、自類譬喻所得相，於所成立決定能成；當知名為圓成實相。
「善清淨言教相，是說一切智者所宣說的，如說涅槃究竟寂靜，這樣一類，當知名為善清淨言教相。
「善男子！所以由這五種相，名為善觀察的清淨道理；由清淨故，應可修習。」
曼殊室利菩薩又對佛說：「世尊！一切智相當知有幾種？」
佛告訴曼殊室利菩薩說：「善男子！略有五種：一是若有一切智之聲出現世間，無不普聞；二是成就三十二種大丈夫相；三是具足十力，能斷一切眾生的一切疑惑；四是具足四無所畏宣說正法，不被一切他論所伏，而能摧伏一切邪論；五是於善說法、毘奈耶中，八支聖道、四沙門等皆現可得。由這樣出生故、由相故、由斷疑網故、由非他所伏而能伏他故、由聖道沙門現可得故——這五種，當知名為一切智相。
「善男子！這證成道理，由現量、由比量、由聖教量，由五種相而名為清淨。
「怎麼叫由七種相名為不清淨？一是此餘同類可得相，二是此餘異類可得相，三是一切同類可得相，四是一切異類可得相，五是異類譬喻所得相，六是非圓成實相，七是非善清淨言教相。
「若一切法都是意識所識性，這名為一切同類可得相。若一切法的相、性、業、法、因、果各有異相，由隨這樣一一異相、決定展轉各各異相，這名為一切異類可得相。善男子！若在此餘同類可得相及譬喻中夾有一切異類相，由這因緣於所成立並非決定，這名為非圓成實相。又在此餘異類可得相及譬喻中夾有一切同類相，由這因緣於所成立並不決定，也名為非圓成實相。既非圓成實，便不是善觀察的清淨道理；既不清淨，便不應修習。若異類譬喻所引相，若非善清淨言教相，當知其體性都不清淨。
「法爾道理，是說如來出世也好、不出世也好，那法性、安住、法住、法界——這名為法爾道理。
「總別，是說先總說一句法後，再以後後諸句作差別分別、究竟顯了。
「自性相，是說我所說的有行、有緣，所有能取的菩提分法——就是念住等——這樣名為彼自性相。
「彼果相，是說無論世間還是出世間，諸煩惱斷，以及所引發的世出世間諸果功德，這樣名為得彼果相。
「彼領受開示相，是說即於那果，以解脫智而領受它，並廣為他人宣說開示，這樣名為彼領受開示相。
「彼障礙法相，是說即於修菩提分法時，能隨而障礙的諸染污法，這名為彼障礙法相。
「彼隨順法相，是說即於那菩提分法多所助成之法，這名為彼隨順法相。
「彼過患相，當知就是那諸障礙法所有的過失，這名為彼過患相。
「彼勝利相，當知就是那諸隨順法所有的功德，這名為彼勝利相。」
心生起相（不共陀羅尼·重頌）
曼殊室利菩薩又對佛說：「但願世尊為諸菩薩略說契經、調伏、本母不共外道的陀羅尼義；由這不共陀羅尼義，令諸菩薩得入如來所說諸法的甚深密意。」
佛告訴曼殊室利菩薩說：「善男子！你如今諦聽，我當為你略說不共陀羅尼義，令諸菩薩於我所說的密意言詞能善加悟入。
「善男子！無論雜染法、無論清淨法，我說一切都無有作用，也都無有補特伽羅，因為一切種都離開了所為。並不是雜染法先染而後淨，也不是清淨法後淨而先染。凡夫異生，於麁重之身執著諸法、補特伽羅的自性差別，以隨眠妄見為緣的緣故，計著我、我所；由這妄見，便說我見、我聞、我嗅、我嘗、我觸、我知、我食、我作、我染、我淨——這樣一類邪加行運轉不息。若有人能如實了知這樣的道理，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！當知這就名為略說的不共陀羅尼義。」
那時，世尊想要重新宣明這個義理，便以偈頌重明，後人可如此解其意：一切雜染、清淨之法，都無有作用、無有數取趣；由我宣說它們離於所為，染污與清淨並無先後。眾生於麁重之身依隨眠妄見為緣而計著我及我所，由這妄見而說我見等等，乃至說我食、我為、我染、我淨。若能如實了知這樣的道理，纔能永斷麁重之身，得無染淨、無戲論，以無為為依止、無有加行。
曼殊室利菩薩摩訶薩又對佛說：「世尊！怎樣才能了知諸如來心生起之相？」
佛告訴曼殊室利菩薩說：「善男子！如來這一位，並不是由心、意、識的生起所顯現的；然而諸如來有無加行的心法生起，當知這事猶如變化。」
曼殊室利菩薩又對佛說：「世尊！若諸如來法身遠離一切加行，既無加行，怎麼會有心法生起呢？」
佛告訴曼殊室利菩薩說：「善男子！由於先前所修習的方便、般若加行之力，所以有心生起。善男子！譬如人正入無心睡眠，並不是在覺悟上作加行，而是由先前所作的加行勢力而又覺悟過來。又如人正在滅盡定中，並不是在出定上作加行，而是由先前所作的加行勢力而還從定起。就像從睡眠及滅盡定中心又生起那樣，如來也是這樣，由先前所修習的方便、般若加行之力，當知便又有心法生起。」
化身有心無心
曼殊室利菩薩又對佛說：「世尊！如來的化身，當說是有心呢，還是無心呢？」
佛告訴曼殊室利菩薩說：「善男子！既非有心，也非無心。為什麼呢？因為它無有自依之心，卻有依他之心。」
所行與境界的差別
曼殊室利菩薩又對佛說：「世尊！如來所行、如來境界，這二種有什麼差別？」
佛告訴曼殊室利菩薩說：「善男子！如來所行，是說一切種如來共有的不可思議無量功德、為眾所莊嚴的清淨佛土。如來境界，是說一切種五界的差別。哪五種呢？一是有情界，二是世界，三是法界，四是調伏界，五是調伏方便界。這樣名為二種差別。」
成等正覺·轉法輪·入涅槃三無二相（化身見聞奉事之功德因緣）
曼殊室利菩薩又對佛說：「世尊！如來成等正覺、轉正法輪、入大涅槃，這三種當知是什麼相？」
佛告訴曼殊室利菩薩說：「善男子！當知這三種皆是無二之相：所謂非成等正覺、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。為什麼呢？因為如來法身究竟清淨，如來化身常示現。」
曼殊室利菩薩又對佛說：「世尊！諸有情類只是在化身上見、聞、奉事而生諸功德，如來於他們有什麼因緣？」
佛告訴曼殊室利菩薩說：「善男子！因為如來是他們的增上所緣之因緣，又因為那化身是如來力所住持的。」
放大智光、出化身影像
曼殊室利菩薩又對佛說：「世尊！同樣是無加行，什麼因緣如來法身能為諸有情放大智光、出無量化身影像，而聲聞、獨覺的解脫之身卻無這樣的事？」
佛告訴曼殊室利菩薩說：「善男子！譬如同樣是無加行，從日輪、月輪這水、火二種頗胝迦寶能放大光明，其餘的水火二種頗胝迦寶卻不能——這是因為被大威德有情所住持，以及由諸有情的業增上力。又如從那善巧工匠所雕飾的末尼寶珠能出印文之像，不雕飾的就不能。如來也是這樣：緣於無量法界的方便、般若，極善修習、磨瑩，集成如來法身，從此便能放大智光明、出種種化身影像；並不是只從那解脫之身能有這樣的事。」
威德住持身財（令生大富貴家）
曼殊室利菩薩又對佛說：「世尊！如世尊所說：『如來、菩薩的威德住持，能令諸眾生於欲界中生在剎帝利、婆羅門等大富貴家，人身、財寶無不圓滿；或於欲界天、色界、無色界，一切身、財圓滿可得。』世尊！這當中有什麼密意？」
佛告訴曼殊室利菩薩說：「善男子！如來、菩薩的威德住持，無論是道、是行，於一切處能令眾生獲得身、財皆圓滿——就隨他所應，為他宣說這道、這行。若有人能於這道、這行正修行，於一切處所獲的身、財無不圓滿。若有眾生於這道、這行違背輕毀，又於我這裡起損惱心及瞋恚心，命終以後，於一切處所得的身、財無不下劣。曼殊室利！由這因緣，當知如來及諸菩薩的威德住持，不但能令身、財圓滿；如來、菩薩所住持的威德，也能令眾生身、財下劣。」
威德住持有情之相
淨穢二土差別（依教奉持·大會得圓滿法身證覺）
曼殊室利菩薩又對佛說：「世尊！諸穢土中什麼事容易得、什麼事難得？諸淨土中什麼事容易得、什麼事難得？」
佛告訴曼殊室利菩薩說：「善男子！諸穢土中，八事容易得、二事難得。哪八事容易得？一是外道，二是有苦眾生，三是種姓家世興衰的差別，四是行諸惡行，五是毀犯尸羅，六是惡趣，七是下乘，八是下劣意樂、加行的菩薩。哪二事難得？一是增上意樂、加行的菩薩之所遊集，二是如來出現於世。曼殊室利！諸淨土中與上面相反，當知那八事甚為難得，那二事卻容易得。」
那時，曼殊室利菩薩對佛說：「世尊！在這解深密法門中，這叫什麼教？我當怎樣奉持？」
佛告訴曼殊室利菩薩說：「善男子！這名為如來成所作事了義之教；於這如來成所作事了義之教，你當奉持！」
說這如來成所作事了義教時，在大會中有七十五千菩薩摩訶薩，都得了圓滿法身的證覺。
The Mark of the Dharma-body (transformation of the basis fully accomplished; not the liberation-body of the two vehicles)
At that time the bodhisattva-mahāsattva Mañjuśrī asked the Buddha: "World-Honoured One! As for the Tathāgata's Dharma-body that the Buddha has spoken of — what kind of mark does the Tathāgata's Dharma-body have?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! If, throughout the perfections of the grounds, one well cultivates and brings forth deliverance, so that the transformation of the basis is fully accomplished — this is what is called the mark of the Tathāgata's Dharma-body. You should know that this mark, by reason of two causes-and-conditions, is beyond conceiving: first, it is free of conceptual elaboration; second, it is free of any doing. Yet beings reckon and cling to conceptual elaboration and to doing."
Mañjuśrī asked further: "World-Honoured One! The transformation of the basis won by śrāvakas and pratyekabuddhas — may that be called the Dharma-body?"
The Buddha said: "Good son! It is not called the Dharma-body."
"World-Honoured One! Then what body should it be called?"
"Good son! It is called the liberation-body. By reason of the liberation-body, all śrāvakas and pratyekabuddhas are said to be equal — utterly equal — with all the Tathāgatas; by reason of the Dharma-body, they are said to differ. And because the Tathāgata's Dharma-body differs, its measureless virtues are the most surpassing and the most distinct — beyond what number or simile can reach."
The Mark of the Arising of the Transformation-body
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How am I to know the mark of the Tathāgata's arising?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! The activity of all the Tathāgatas' transformation-bodies is like the arising of all the kinds of a world; it is adorned for the multitude by the Tathāgata's virtues, and has upholding-and-maintaining for its mark. You should know that the mark of the transformation-body has an arising, whereas the mark of the Dharma-body has no arising."
The Skillfulness of the Transformation-body
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How is one to know the skillful means by which the Tathāgata displays the transformation-body?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! Throughout all the Buddha-lands of the three-thousand-great-thousandfold world — whether in a most-sovereign royal house that the multitude esteems, or in a house of great merit-field that the multitude esteems — He at one stroke enters the womb, is born, grows up, partakes of desires, leaves the household life, displays the practice of austerities, and, having set austerities aside, attains right and full awakening: thus does He display Himself in due order. This is called the skillful means by which the Tathāgata displays the transformation-body."
The Differences of Speech (sūtra, discipline, and mātṛkā · the four principles · the five marks of all-knowing-wisdom · the five marks of purity and seven marks of impurity)
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How many kinds of difference are there, all told, in the speech upheld and maintained by the body of all the Tathāgatas — that speech whereby the beings it teaches and transforms, the unripened are ripened, and the already-ripened, taking it for their object, swiftly win liberation?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! The Tathāgata's speech is, in brief, of three kinds: first, the sūtra; second, the discipline; third, the mātṛkā."
"World-Honoured One! What is the sūtra? What is the discipline? What is the mātṛkā?"
"Mañjuśrī! If anywhere I set forth the dharmas by way of the matters-gathered, this is called the sūtra — that is, by way of the four matters, or by way of the nine matters, or further by way of the twenty-nine matters.
"What are the four matters? First, the matter of hearing; second, the matter of taking refuge; third, the matter of training; fourth, the matter of awakening.
"What are the nine matters? First, the matter of the designating of sentient beings; second, the matter of what they make use of; third, the matter of their arising; fourth, the matter of their abiding once arisen; fifth, the matter of their defilement and purity; sixth, the matter of their differences; seventh, the matter of what proclaims; eighth, the matter of what is proclaimed; ninth, the matter of the assemblies.
"What are the twenty-nine matters? By way of the class of defilement there are: the matter of the gathering-in of the formations; the matter of their turning-along in succession; the matter, herein, of forming the conception of a pudgala and thereafter the cause of flowing-on in lives to come; the matter, having formed this conception, of the cause of flowing-on in lives to come. By way of the class of purity there are: the matter of binding mindfulness upon an object; the matter, herein, of diligent and vigorous effort; the matter of the settled abiding of the mind; the matter of dwelling at ease in the present Dharma; the matter of the means for transcending the conditions of all suffering; the matter of the full knowledge thereof — and this is of three kinds: because it is the basis for the full knowledge of distortion; because, taking up the conception of "being" toward outer sentient beings, it is the basis for the full knowledge of wrong conduct toward them; because it is the basis for the full knowledge that inwardly departs from overweening pride. Further there are: the matter of the basis for cultivation; the matter of bearing-witness; the matter of cultivating-and-practising; the matter of making it firm; the matter of its mode-of-appearance; the matter of its object; the matter of skill in observing what is severed and not yet severed; the matter of its scatteredness; the matter of its non-scatteredness; the matter of the basis for non-scatteredness; the matter of not casting aside the toil and exertion of cultivation; the matter of the benefit of cultivation; the matter of its solidity; the matter of the gathering-in of holy practice; the matter of the gathering-in of the retinue of holy practice; the matter of penetrating the real; the matter of realizing nirvāṇa; the matter, within the well-spoken Dharma-and-discipline, of the worldly right-view that climbs aloft past the right-views won by all outsiders; and the matter, herein, of the not-cultivating that is a turning-back — for within the well-spoken Dharma-and-discipline it is by reason of not cultivating that it is called a turning-back; it is not that any fault is found in it, and so it is called a turning-back.
"Mañjuśrī! If anywhere, by way of śrāvakas and bodhisattvas, I set forth the prātimokṣa and the dharmas that accord with the prātimokṣa, this is called the discipline."
"World-Honoured One! By how many marks is the bodhisattva's prātimokṣa gathered up?"
"Good son! You should know that there are seven marks: first, the setting-forth of the rules for receiving it; second, the setting-forth of what accords with defeat; third, the setting-forth of what accords with transgression; fourth, the setting-forth of the nature of an offense; fifth, the setting-forth of the nature of no-offense; sixth, the setting-forth of issuing from what has been offended against; seventh, the setting-forth of the relinquishing of the discipline-precepts.
"Mañjuśrī! If anywhere, by way of eleven kinds of mark, I determine, analyze, and set forth the dharmas, this is called the mātṛkā. Which eleven kinds of mark? First, the mark of the conventional; second, the mark of the ultimate; third, the mark of the object of the dharmas that are limbs of awakening; fourth, the mark of mode-of-appearance; fifth, the mark of own-nature; sixth, the mark of its fruit; seventh, the mark of the receiving and disclosing thereof; eighth, the mark of the dharmas that obstruct it; ninth, the mark of the dharmas that accord with it; tenth, the mark of its drawbacks; eleventh, the mark of its benefits.
"The mark of the conventional — you should know that it is of three kinds: first, the setting-forth of the pudgala; second, the setting-forth of the own-nature that is imagined-and-clung-to; third, the setting-forth of the functions and works of the dharmas. The mark of the ultimate — you should know that it is the setting-forth of the seven kinds of suchness. The mark of the object of the dharmas that are limbs of awakening — you should know that it is the setting-forth of the matter of the knowable in all its kinds.
"The mark of mode-of-appearance — you should know that it is the setting-forth of the eight observations. What are the eight observations? First, the true-and-real; second, the abiding; third, fault; fourth, virtue; fifth, the principled approach; sixth, flowing-on; seventh, principle; eighth, the general and the particular.
"The true-and-real is the speaking of the suchness of the dharmas.
"The abiding is the speaking of: either the establishing of the pudgala, or the establishing of the own-nature of the dharmas that is imagined-and-clung-to, or the establishing of the categorical answer, the analytic answer, the counter-question answer, and the set-aside answer, or the establishing of the hidden, the disclosed, the explicit, and the differentiated.
"Fault is the speaking of how I set forth that the defiled dharmas have, through measureless gateways, their differing drawbacks.
"Virtue is the speaking of how I set forth that the pure dharmas have, through measureless gateways, their differing benefits.
"The principled approach — you should know that it is of six kinds: first, the principled approach to the true meaning; second, the principled approach to realization; third, the principled approach to instruction; fourth, the principled approach that departs from the two extremes; fifth, the inconceivable principled approach; sixth, the principled approach to underlying intent.
"Flowing-on is the three times, the mark of the three becomings, and the four kinds of condition.
"Principle — you should know that it is of four kinds: first, the principle of dependence; second, the principle of function; third, the principle of proving; fourth, the principle of dharma-nature. The principle of dependence is this: that cause and condition can give rise to the formations, and that an account is set forth based thereon — this is called the principle of dependence. The principle of function is this: that cause and condition can attain the dharmas, or can bring them about, or, having arisen, can carry out their various works — this is called the principle of function. The principle of proving is this: that cause and condition can cause the meaning set up, set forth, and set as a mark to be established, and can make one rightly awaken to it — this is called the principle of proving.
"And this principle is, in brief, of two kinds: first, pure; second, impure. By five kinds of mark it is called pure; by seven kinds of mark it is called impure.
"What is it that, by five kinds of mark, is called pure? First, the mark won by direct seeing; second, the mark resting upon what is won by direct seeing; third, the mark drawn from a simile of its own kind; fourth, the mark of the perfected-real; fifth, the mark of well-purified instruction.
"The mark won by direct seeing is the speaking that all formations are of an impermanent nature, that all formations are of a painful nature, that all dharmas are of a no-self nature — this is what the world wins by direct measure; a class such as this is called the mark won by direct seeing.
"The mark resting upon what is won by direct seeing is the speaking that all formations are of a momentary nature, that there is an other-world nature, that pure and impure deeds are of a nature that does not fail or perish. Because the coarse impermanence that rests thereon is presently obtainable; because the manifold differences among sentient beings, resting upon their manifold deeds, are presently obtainable; because sentient beings, whether at ease or in pain, resting upon their pure and impure deeds, are presently obtainable — by reason of these causes-and-conditions, one may make inference as to what is not directly seen. A class such as this is called the mark resting upon what is won by direct seeing.
"The mark drawn from a simile of its own kind is this: that within the heaps of inner and outer formations, one draws as a simile the birth-and-death that the world commonly knows and obtains; one draws as a simile the manifold marks of suffering, such as birth and the rest, that the world commonly knows and obtains; one draws as a simile the mark of not-being-one's-own-master that the world commonly knows and obtains; and outwardly, too, one draws as a simile the waning and waxing that the world commonly knows and obtains. A class such as this, you should know, is called the mark drawn from a simile of its own kind.
"The mark of the perfected-real is this: that these very three — the mark won by direct seeing, the mark resting upon what is won by direct seeing, and the mark won from a simile of its own kind — are surely able to establish what is set up; this, you should know, is called the mark of the perfected-real.
"The mark of well-purified instruction is this: what all the wise ones set forth, as when they say that nirvāṇa is the ultimate, quiescent, and still — a class such as this, you should know, is called the mark of well-purified instruction.
"Good son! Therefore, by reason of these five kinds of mark, it is called the pure principle that is well observed; because it is pure, it ought to be cultivated."
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How many kinds, should one know, has the mark of all-knowing-wisdom?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! In brief there are five kinds: first, that if there appears in the world the sound of an all-knowing one, there is none that does not hear it everywhere; second, the accomplishing of the thirty-two marks of a great being; third, the being furnished with the ten powers, able to sever all the doubts of all beings; fourth, the being furnished with the four fearlessnesses, setting forth the right Dharma, not subdued by any rival doctrine, yet able to crush all wrong doctrines; fifth, that within the well-spoken Dharma-and-discipline, the eightfold holy path and the four kinds of recluse-fruit are all presently obtainable. By reason of this appearing, by reason of the marks, by reason of the severing of the net of doubt, by reason of not being subdued by others yet able to subdue others, and by reason of the holy path and recluses being presently obtainable — these five, you should know, are called the mark of all-knowing-wisdom.
"Good son! This principle of proving, by direct measure, by inference, and by the measure of holy teaching, is, by five kinds of mark, called pure.
"What is it that, by seven kinds of mark, is called impure? First, the mark obtainable among others of the same kind here; second, the mark obtainable among others of a different kind here; third, the mark obtainable among all of the same kind; fourth, the mark obtainable among all of a different kind; fifth, the mark won from a simile of a different kind; sixth, the mark that is not the perfected-real; seventh, the mark that is not well-purified instruction.
"If all dharmas are of a nature cognized by mind-consciousness, this is called the mark obtainable among all of the same kind. If the mark, nature, function, dharma, cause, and fruit of all dharmas each have differing marks, so that, following thus one differing mark after another, surely each in turn is a differing mark from the other — this is called the mark obtainable among all of a different kind. Good son! If within the mark obtainable among others of the same kind here, and within the simile, there is mixed in some mark of all of a different kind, then by reason of this, what is to be established is not surely so — this is called the mark that is not the perfected-real. And if within the mark obtainable among others of a different kind here, and within the simile, there is mixed in some mark of all of the same kind, then by reason of this, what is to be established is not surely so — this too is called the mark that is not the perfected-real. Since it is not the perfected-real, it is not the pure principle that is well observed; since it is not pure, it ought not to be cultivated. As for the mark drawn from a simile of a different kind, and the mark that is not well-purified instruction — you should know that their very nature is all impure.
"The principle of dharma-nature is this: that whether or not a Tathāgata appears in the world, that dharma-nature, that abiding, that dharma-abiding, that dharma-realm — this is called the principle of dharma-nature.
"The general and the particular is this: that having first spoken one statement of dharma in general, one then takes the later and later statements to make the differentiated analysis, until at last it is fully made explicit.
"The mark of own-nature is this: that the dharmas which are limbs of awakening — that is, the foundations of mindfulness and the rest — which I have spoken of as having a course and having an object, and which can take hold: thus is it called the mark of their own-nature.
"The mark of its fruit is this: that whether worldly or supramundane, the afflictions are severed, together with the worldly and supramundane fruit-virtues drawn forth thereby: thus is it called the mark of the attaining of its fruit.
"The mark of the receiving and disclosing thereof is this: that toward that very fruit, one receives it by the wisdom of liberation, and sets it forth and discloses it widely for others: thus is it called the mark of the receiving and disclosing thereof.
"The mark of the dharmas that obstruct it is this: that at the very time of cultivating the dharmas that are limbs of awakening, the defiled dharmas that follow along and obstruct them — this is called the mark of the dharmas that obstruct it.
"The mark of the dharmas that accord with it is this: that toward those dharmas that are limbs of awakening, the dharmas that much help to accomplish them — this is called the mark of the dharmas that accord with it.
"The mark of its drawbacks — you should know that it is just the faults that belong to those obstructing dharmas: this is called the mark of its drawbacks.
"The mark of its benefits — you should know that it is just the virtues that belong to those according dharmas: this is called the mark of its benefits."
The Mark of the Arising of Mind (the dhāraṇī not shared with outsiders · the repeated verse)
The bodhisattva Mañjuśrī again said to the Buddha: "Would that the World-Honoured One might, for the bodhisattvas, briefly speak the dhāraṇī-meaning of the sūtra, the discipline, and the mātṛkā that is not shared with outsiders; that, by this dhāraṇī-meaning not shared, He might cause the bodhisattvas to enter into the very profound hidden intent of the dharmas that the Tathāgata has spoken."
The Buddha told the bodhisattva Mañjuśrī: "Good son! Listen closely now, and I shall briefly speak for you the dhāraṇī-meaning that is not shared, so as to cause the bodhisattvas well to awaken into the hidden-intent words that I have spoken.
"Good son! Whether the defiled dharmas, whether the pure dharmas — I say that all of them, every kind, are without any function, and are also without any pudgala, because in every kind they are apart from any doing. It is not that the defiled dharmas are first defiled and afterward made pure; nor that the pure dharmas are pure afterward and defiled before. The common run of ordinary beings, upon the coarse-and-heavy body, cling to the own-nature and the differences of the dharmas and of the pudgala, and, with the deluded view that has dormant tendencies for its condition, reckon and cling to an "I" and a "mine"; by reason of this deluded view, they then say: I see, I hear, I smell, I taste, I touch, I know, I eat, I do, I am defiled, I am purified — a class such as this of wrong applications turns on without rest. If anyone can know, as it truly is, a principle such as this, he can forever sever the coarse-and-heavy body, and win that in which all afflictions do not abide, utmost purity, freedom from all conceptual elaboration, the unconditioned for its resting-place, and freedom from all application. Good son! You should know that this is what is called the briefly-spoken dhāraṇī-meaning that is not shared."
At that time the World-Honoured One, wishing to make this meaning clear once more, proclaimed it again in a verse, which one may construe thus: All the defiled and the pure dharmas are without any function, without any pudgala; because I declare that they are apart from any doing, the defiled and the pure have no before-and-after. Upon the coarse-and-heavy body, beings, with the deluded view that has dormant tendencies for its condition, reckon and cling to an "I" and a "mine," and by this deluded view they say "I see" and the rest, on to saying "I eat, I do, I am defiled, I am purified." If one can know, as it truly is, a principle such as this, only then can one forever sever the coarse-and-heavy body, and win that which has neither defilement nor purity, no conceptual elaboration, with the unconditioned for its resting-place, and freedom from all application.
The bodhisattva-mahāsattva Mañjuśrī again said to the Buddha: "World-Honoured One! How is one to know the mark of the arising of the mind of the Tathāgatas?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! This one, the Tathāgata, is not made manifest by the arising of mind, manas, and consciousness; and yet the Tathāgatas do have an arising of mind-dharmas that is without application — you should know that this is like a transformation."
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! If the Tathāgatas' Dharma-body is apart from all application, then, there being no application, how can there be an arising of mind-dharmas?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! By reason of the power of the means and prajñā cultivated formerly, there is an arising of mind. Good son! It is as when a person is just entering mindless sleep: it is not that he makes any application toward waking, but rather that, by the force of the application made formerly, he wakes again. Or as when a person is just within the cessation-attainment: it is not that he makes any application toward emerging from it, but rather that, by the force of the application made formerly, he again rises from the attainment. Just as the mind arises again out of sleep and out of the cessation-attainment, so too is it with the Tathāgata: by reason of the power of the means and prajñā cultivated formerly, you should know that there is again an arising of mind-dharmas."
Whether the Transformation-body Has Mind or Is Without Mind
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! As for the Tathāgata's transformation-body, should it be said to have mind, or to be without mind?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! It is neither possessed of mind nor without mind. Why so? Because it has no mind of its own, yet it has a mind dependent on another."
The Difference Between the Tathāgata's Sphere of Activity and His Domain
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! The Tathāgata's sphere of activity and the Tathāgata's domain — what difference is there between these two?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! The Tathāgata's sphere of activity is the inconceivable, measureless virtue that, in all its kinds, all the Tathāgatas hold in common — the pure Buddha-land adorned for the multitude. The Tathāgata's domain is the difference of the five realms in all their kinds. Which five? First, the realm of sentient beings; second, the realm of worlds; third, the realm of dharmas; fourth, the realm of the disciplined; fifth, the realm of the means of disciplining. Thus is named the difference between the two."
The Three Marks of Non-Duality in Attaining Right and Full Awakening, Turning the Dharma-wheel, and Entering Nirvāṇa (the causes-and-conditions of the merits won by seeing, hearing, and serving the transformation-body)
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! The Tathāgata's attaining of right and full awakening, His turning of the right Dharma-wheel, and His entering into great nirvāṇa — these three, what mark, should one know, do they have?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! You should know that these three are all of a non-dual mark: namely, neither attaining right and full awakening, nor not attaining right and full awakening; neither turning the right Dharma-wheel, nor not turning the right Dharma-wheel; neither entering great nirvāṇa, nor not entering great nirvāṇa. Why so? Because the Tathāgata's Dharma-body is ultimately pure, and the Tathāgata's transformation-body ever displays itself."
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! The classes of sentient beings merely see, hear, and serve upon the transformation-body, and thereby give rise to merits; what causes-and-conditions has the Tathāgata toward them?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! Because the Tathāgata is the cause-and-condition that is their predominant object, and because that transformation-body is upheld and maintained by the Tathāgata's power."
The Sending-Forth of the Great Wisdom-Light and the Issuing of Transformation-body Images〔where Woncheuk's segment naming skips this "nine"〕
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! Equally without application, by what cause-and-condition can the Tathāgata's Dharma-body send forth the great wisdom-light for sentient beings and issue measureless transformation-body images, whereas the liberation-body of śrāvakas and pratyekabuddhas has no such thing?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! It is as when, equally without application, the two kinds of crystal gem, water and fire, of the sun-disc and the moon-disc can send forth a great light, whereas the other water-and-fire crystal gems cannot — this is because they are upheld and maintained by beings of great majestic virtue, and by the predominant force of beings' deeds. Or as when, from a maṇi-gem carved and adorned by that skillful craftsman, there can issue an image of an imprint, whereas the uncarved cannot. Just so is the Tathāgata: founded upon the means and prajñā of the measureless dharma-realm, most well cultivated and polished, gathered together into the Tathāgata's Dharma-body, He can thereupon send forth the great wisdom-light and issue every kind of transformation-body image; it is not that from that liberation-body alone can such a thing be."
The Majestic Virtue That Upholds and Maintains Body and Wealth (causing birth in houses of great wealth and rank)
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! As the World-Honoured One has said: 'The majestic virtue, upheld and maintained, of the Tathāgata and the bodhisattvas can cause beings, within the desire realm, to be born in great and wealthy and high-ranking houses, such as those of the kṣatriyas and brahmins, with human body and wealth and treasures all complete; or, in the desire-realm heavens, the form realm, and the formless realm, to obtain body and wealth all complete.' World-Honoured One! What hidden intent is there in this?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! The majestic virtue, upheld and maintained, of the Tathāgata and the bodhisattvas — whether the path or the practice — can in every place cause beings to obtain body and wealth all complete; and accordingly, as is fitting for each, He sets forth for them this path and this practice. If anyone can rightly cultivate-and-practise this path and this practice, then in every place the body and wealth he obtains are all complete. If any beings go against and slight this path and this practice, and moreover give rise toward Me to a mind of harm and a mind of anger, then after their lives end, the body and wealth they obtain in every place are all low and mean. Mañjuśrī! By reason of these causes-and-conditions, you should know that the majestic virtue, upheld and maintained, of the Tathāgata and the bodhisattvas not only can cause body and wealth to be complete; the majestic virtue upheld and maintained by the Tathāgata and the bodhisattvas can also cause beings' body and wealth to be low and mean."
The Mark of the Majestic Virtue That Upholds and Maintains Sentient Beings
The Difference Between Pure and Impure Lands (upholding the teaching in practice · the great assembly's winning of the realization-awakening of the perfect Dharma-body)
The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! In the impure lands, what is easy to obtain and what is hard to obtain? In the pure lands, what is easy to obtain and what is hard to obtain?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! In the impure lands, eight matters are easy to obtain, and two matters are hard to obtain. Which eight matters are easy to obtain? First, outsiders; second, beings who suffer; third, the differences of rise and fall in lineage and family-station; fourth, the doing of evil deeds; fifth, the breaking of moral discipline; sixth, the evil destinies; seventh, the lower vehicle; eighth, bodhisattvas of low and mean resolve and application. Which two matters are hard to obtain? First, the resort and gathering of bodhisattvas of surpassing resolve and application; second, the appearing of a Tathāgata in the world. Mañjuśrī! In the pure lands it is the opposite of the above: you should know that those eight matters are exceedingly hard to obtain, while those two matters are easy to obtain."
At that time the bodhisattva Mañjuśrī said to the Buddha: "World-Honoured One! In this Dharma-gateway of unravelling the profound mystery, what is this teaching called? How am I to uphold it?"
The Buddha told the bodhisattva Mañjuśrī: "Good son! This is named the teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done; toward this teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done, you should uphold it!"
When this teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done was spoken, within the great assembly there were seventy-five thousand bodhisattva-mahāsattvas, who all won the realization-awakening of the perfect Dharma-body.
開篇總說
前面七品，一路把「境」與「行」鋪了過來：勝義、心意識、諸法相、無自性，是所觀的境；分別瑜伽的止觀、地波羅蜜多的十地十度，是能觀的行。境立了，行歷了，只剩最後一問——修到盡頭、成了佛，那是個什麼相？
這一品，就答這一問。它不再說因地之修，而是把果位和盤托出：如來法身怎樣以「轉依成滿」為其相、化身怎樣現身人間、佛以什麼言音說法、佛智是怎樣的智、淨穢二土差在哪裡，乃至整部大經如何收尾。圓測判全經正說七品為三段——初四品明所觀境，次二品辨能觀行，後一品顯所得果；本品正是那「顯所得果」的一品，其佛果身義可與後世唯識五位中的究竟位互讀。五位名目是後論安立，不反署為本品經文。一句話：這是本經顯示佛果的一品。
全品由文殊師利（曼殊室利）一位問主貫成。圓測就此分作十二問答，又把這十二段收為三身——法身、化身、受用身。所以讀這一品，骨架就在三身：哪一身不生、哪一身現起、哪一身於無功用中起心。先交代兩處體例：其一，圓測傳本列這十二問答時，自第八逕跳到第十、不標「九」——這是圓測傳本自身的編次，經文則無缺（放大智光一段在經中具存），故下文如實隨經順列，不補不改。其二，圓測現存疏本止於第三段化身善巧，卷九末有識語「罄于第九卷」；故第四段言音以下的古德釋，依的是遁倫《瑜伽論記》（釋攝決擇分牒引段，全品十四門俱備），不是圓測。所講皆有經、有古德之判為據，零新義理。
法身相——轉依成滿、與二乘解脫身之別
文殊先問：如來的法身，是個什麼相？
佛答得很實在：若於諸地、諸波羅蜜多裡善修出離，修到「轉依成滿」，這就是如來法身之相。什麼叫「轉依」？ 圓測順攝大乘論說得明白：把所依轉一轉，到那一切虛妄不再顯現、一切真實全然顯現的地步——那一轉，就是法身。它有兩點教人不可思議：無戲論、無所為。佛這邊早已不落言戲、不假造作，眾生那邊卻偏要起戲論、要有所為——一邊歇了，一邊還忙著，所以「不可思議」。可見法身不是別的，正是諸地波羅蜜多善修出離所證得的那個轉依；此果身義可與後論究竟位互讀。
接著文殊追一句：那聲聞、獨覺也有他們所得的轉依，那算不算法身？
佛答：不算，那只能叫「解脫身」。這一刀，把二乘與佛分得極清楚。就「解脫身」說，三乘是平等的——聲聞、獨覺、諸佛如來，同樣從生死裡解脫出來，這一點上彼此無二無別；就「法身」說，纔有差別——而且這差別「無量功德最勝差別，算數譬喻所不能及」。差在哪？遁倫一語道破：二乘只斷了煩惱障，所顯的真如叫解脫身，於此三乘平等；如來更斷了所知障，所顯的纔叫法身，於此纔有差別。那「算數難知」的一句，又正反證了本有的真如本具恒沙功德——不是修出來添上去的，是障盡了自然顯出來的。一斷惑障、一斷所知障，解脫身與法身的分界，就立在這裡。
段二、段三：化身相——生起與善巧（八相成道）
第二、第三問，轉到化身。
化身怎麼來的？經說：如來的化身作業，「如世界起一切種類」——像一個世界生起時，萬類隨之而起一樣，化身也以如來功德所莊嚴、所住持為相而現起。緊接一句最要緊的對照：化身之相「有生起」，法身之相「無有生起」。一個起、一個不起——化身與法身的分野，就在這一起一不起之間。遁倫引備師、景師說，這裡辨的是他受用身與變化身的生起，自受用身略而不辨；又引泰師，說正如三千世界生起時是一切眾生共業所感，化身的業也這樣，以如來一切功德所起為相。
遁倫把本段化身的「善巧」判作八相成道。經把佛的一生列了出來：遍在三千大千一切佛國土中，或生在尊貴的王家、或生在大福田家，同時入胎、誕生、長大、受欲、出家、示行苦行、捨苦行而後成等正覺——次第示現，演一遍人間成佛的全程。這「次第示現」四字最堪玩味：佛的法身本不生不滅，可它偏偏在世間演一場有生有長、有出家有成道的戲給眾生看——這就叫『示現化身的方便善巧』。圓測指出各經所列化相多少不一（無上依經十三相、相續解脫經十一相），本經唯標七相，他便兼取諸經的住天、住胎、轉法輪、入涅槃，合為十一相來釋本經；遁倫則徑判此即八相成道。化身一面真有生起、一面只是方便示現，這便是它與「不生」的法身相對之處。
言音差別——三藏、四道理、一切智五相
第四問最長，問的是如來的「言音」——佛成了佛，怎麼說法？這是佛果之「說」。
如來言音，總不出三種：契經、調伏、本母，就是佛說的三藏。遁倫釋這三名：契經，是依「攝事」而顯示諸法；調伏，舊名為「滅」，依聲聞與菩薩顯示別解脫及其相應之法；本母，舊名摩德勒伽、今譯摩呾履迦、此方意譯「本母」——因為這一藏裡廣辨諸義、出生種種道理，像母親生子一樣生出義理來，所以叫本母。三藏各有所攝：契經攝四事、九事、二十九事；調伏顯別解脫等七相；本母以十一種相決了顯示諸法。
本母十一相裡，「行相」一相又開為八種觀法（諦實、安住、過失、功德、理趣、流轉、道理、總別），其中第七「道理」，便是著名的四道理：
- 觀待道理——有因有緣纔生起諸行，並依之而起言說；
- 作用道理——有因有緣纔能得諸法、成辦諸事、生已而起作用；
- 證成道理——有因有緣纔能令所立、所說的義得以成立、令人正覺悟；
- 法爾道理——這一條最該細味。經只一句：如來出世也好、不出世也好，「法性、安住、法住、法界」，恒就這樣安住著。遁倫怕人不解，補了一個極樸素的喻：就像地常是堅的、乃至風常是動的——有沒有佛來出世，都不改它分毫。這就叫「法爾」——法的本然如此，不待誰去造作安排。佛說法，所依的正是這樣四種正理，尤其末一種：佛不是替天地立法，佛只是把那本然如是的理，如實說出來而已。
四道理裡的「證成道理」，又分清淨、不清淨：由五種相纔算清淨（現見所得、依止現見所得、自類譬喻所引、圓成實、善清淨言教），夾雜異類、不成決定的七種相便不清淨。經更點明：這證成道理靠現量、比量、聖教量三量而成；合於五相的，纔是善觀察的清淨道理，可以修習；不合的，不應修習。一個「成立義」的正與不正，經分判得這樣細。
至於能說法的佛智，經立一切智五相：一、一切智之聲出現於世，無不普聞；二、成就三十二大丈夫相；三、具足十力，能斷一切眾生的疑惑；四、具足四無所畏，宣說正法而不被他論所伏、反能摧伏邪論；五、於善說的法與毘奈耶中，八支聖道、四沙門等皆現前可得。遁倫說這是「初辨後結」：「如是生故」一句結頭一相，餘四相例此可知。——一面是佛說的三藏、四道理、清淨道理，一面是能說者的一切智五相；本品這一段，把佛果的「言」與「智」整幅鋪開了。
心生起相——不共陀羅尼·受用身於無功用中起心
第五段先應文殊之請，略說一段『不共外道的陀羅尼』——佛密意言詞裡最甚深的一義：無論雜染法、清淨法，佛說它一概『無作用、亦無補特伽羅』，因為染淨諸法在一切方面都離於作用與作者；不是先有雜染、後加清淨，也不是先有清淨、後落染污。眾生卻在這粗重之身上，硬執諸法與補特伽羅各有自性，以那潛伏的妄見為緣，計度「我」與「我所」，於是說「我見、我聞」乃至「我染、我淨」。若能如實了知這一層，便能永斷粗重之身，得煩惱不住、最極清淨、離諸戲論、無為依止、無有加行——這就是佛不共外道的陀羅尼義，世尊更以一首重頌重宣了一遍。
正是這「無有加行」四字，逼出了下面一問：如來既已遠離一切加行、一切造作，那如來的心，還會「生起」嗎？怎麼生起？
佛先答得斬截：如來並不是由心、意、識的生起所顯——可是，如來確有一種「無加行」的心法生起，這事「猶如變化」。文殊不解：法身既已遠離一切加行，怎還會有心生起？
佛便打了兩個再貼切不過的譬喻——這兩個喻，是這一段的眼：
譬如一個人正在無心睡眠中，不於當下為覺悟作加行，卻由先前所作加行之勢力而復覺；又譬如一個人正在滅盡定中，不於當下為起定作加行，卻由先前所作加行之勢力還從定起。
睡眠中人之覺、滅盡定中人之起——都不在當下作加行，而由先前所作加行之勢力起。如來的心生起，正是這樣：不靠當下的造作，而由早先所修的方便、般若加行之力起用。圓測、遁倫都把這一段判為受用身之相；遁倫說它『有法、有喻、有合』三節俱全。須分清層次：經文只說如來有無加行心法生起，未用「受用身」一詞；受用身之名與三身合科，出自古德釋讀。如此讀來，法身不生、化身示現、無加行心段判為受用身，各成一面。
化身有心無心
第六問緊扣化身再追一刀：如來的化身，到底該說它有心、還是無心？
佛答得像個機鋒：非有心，亦非無心。為什麼？——無自依心故，有依他心故。遁倫解得最切：心是不能被「變化」變出來的，所以佛的化身沒有它自己的一個心（無自依心）；然而它依著受用佛的心、對著機緣去利益眾生，所以又說它有一個依他的心（有依他心）。窺基在《大乘法苑義林章·三身義林》裡辨「成事智」所變的化身，也正引本經這「無自依心故、有依他心故」一句來釋——化身沒有自心、卻有依他之心，這就是它「非有非無」的所以然。
所行與境界的差別
第七問，把如來的「所行」與「境界」分作兩面。如來的所行，是一切種如來共有的、不可思議無量功德所莊嚴的清淨佛土；如來的境界，是一切種「五界」的差別——有情界、世界、法界、調伏界、調伏方便界。一邊就佛德所成的淨土說「所行」，一邊就五界差別說「境界」，二者於此判開。
成等正覺、轉法輪、入涅槃三無二相
第八問：如來的成等正覺、轉正法輪、入大涅槃，這三件，是什麼相？
佛答：這三件都「無二相」——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。為什麼這樣兩頭都不坐實？經自答得乾淨：如來法身究竟清淨故，如來化身常示現故。——就法身那一面說，它本來究竟清淨，無所謂成、無所謂轉、無所謂入（故『非成、非轉、非入』）；就化身這一面說，它又常在世間示現成道、說法、涅槃（故『非不成、非不轉、非不入』）。一句話分兩面看，三件大事便都「無二」了。文殊再問：眾生只在化身上見聞奉事便能生功德，如來於此有什麼因緣？佛答：如來正是眾生那功德的「增上所緣之因緣」，而那化身又是如來威力所住持——所以見聞化身而得功德，因緣其實還在如來身上。
放大智光、出化身影像
第九問問得很尖：同樣是「無加行」、都不費力，為什麼偏偏如來的法身能為眾生放大智光、湧出無量化身影像，而二乘的解脫身卻沒有這回事？
佛仍以兩個喻答之——這兩個喻，把『同是無功用，用處卻天差地別』的道理照得透亮：
其一：同樣是不費一分力，日輪、月輪這兩種「水火頗胝迦寶」（水精寶）便能放大光明，普照世間；別的水火頗胝迦寶卻放不出來。何以獨它能放？因為它被大威德的有情所住持、由有情的業增上力所成。 其二：又像一顆末尼寶珠，要經善巧工匠雕琢磨治過，纔能映出印文之像；不曾雕治的，就映不出來。
合起這兩喻：如來的法身，正是『緣於無量法界的方便、般若，極善修習、磨瑩』而集成的——就像那被住持的日月之寶、被雕治的末尼之珠，所以纔能放大智光、湧出化身影像。二乘的解脫之身沒有經這一番「磨瑩」，便沒有這兩種大用。遁倫說得明白：法身能放大光明，非餘水火頗胝迦寶能放，正譬二乘所證的解脫身無此二用。原來法身勝過二乘解脫身的地方，不在「解脫」二字——那是平等的——而在它經了方便般若的極善磨瑩，纔有這放光、現身的大用。
段十、段十一：威德住持身財與有情之相
第十、十一問同出一處，明如來、菩薩的「威德住持」。這威德住持，無論是道是行，於一切處能令眾生得身財圓滿——隨所應而為他宣說此道此行，能正修行的，便於一切處身財圓滿。反過來，若有人違背、輕毀這道行，又對佛起損惱瞋恚之心，那命終以後，身財無不下劣。所以威德住持不是只能成就一面：順之則身財圓滿，違之則身財下劣——順違之間，便見威德住持加於有情之相。
淨穢二土差別與全經之結
末一問，問淨土、穢土各有什麼難得、易得。穢土裡「八事易得」——外道、受苦的眾生、種姓家世的興衰差別、行種種惡行的、毀犯戒律的、墮惡趣的、入下乘的、意樂加行下劣的菩薩，這八樣在穢土裡到處是；「二事難得」——增上意樂加行的菩薩來遊集、如來出現於世，這兩樣穢土裡極難遇。淨土則恰恰反過來：那八事甚難得，那二事卻容易。一順一反之間，淨穢二土的分量便稱出來了。
問到這裡，文殊請問這一品教法該叫什麼名字。世尊答以「如來成所作事了義之教」，囑令奉持。就在說這了義教時，大會中有七萬五千菩薩，「皆得圓滿法身證覺」。——一品的名、一品的歸，連同整部大經的結穴，於此一齊收束。經文以「皆得圓滿法身證覺」作結；圓測、遁倫則把本品諸段判攝為三身。境、行說到頭，果上所證以圓滿法身收束——因與果，到此相應。
承衍與互讀
本品經文明說如來法身、轉依、化身、言音四道理與一切智五相；圓測、遁倫據法身、化身和無加行心生起段判攝三身。《攝大乘論》〈彼果智分〉立自性身、受用身、變化身三身，〈果斷分〉明轉依，可與本品佛果身義互讀；圓測釋本品法身轉依時亦引攝論第七卷。《成唯識論》卷十究竟位立四智、三身、轉依與障斷，可與本品法身、化身及古德三身科判互讀。《辯中邊論》只取〈辯修分位品〉三身明文〔T31n1600 0473a09–11〕，不再把〈辯無上乘品〉的教授、四道理、一切智或轉依泛配本品。《瑜伽師地論·攝決擇分》卷七十八則逐句牒引本品全文，是明確的同譯者平行。這些層次分開：經文所說、古德科判、後論互讀，各不相混。
The whole sūtra has laid out the Object and the Path, chapter by chapter; one question only remains — when one has cultivated to the very end and become a Buddha, what does that look like? This chapter answers it through the Dharma-body, the transformation-body, the Buddha's speech, and pure and impure lands. Woncheuk and Dunlun read its passages as a three-body structure.
Opening overview
The preceding seven chapters have laid down, one stretch after another, both the Object and the Path: the ultimate, mind-manas-and-consciousness, the characteristics of dharmas, and non-self-nature are the object to be contemplated; the calm-and-insight of the analytic-yoga chapter and the ten grounds and ten perfections of the grounds-and-perfections chapter are the practice that contemplates. The object is established, the practice is traversed — and only one last question remains: when one has cultivated to the very end and become a Buddha, what kind of mark is that?
This chapter answers that question. It no longer speaks of the cultivation of the causal stage; it holds the fruit-stage out in full: how completed transformation-of-basis is the mark of the Tathāgata's Dharma-body, how the transformation-body shows itself in the human world, by what speech-and-sound the Buddha sets forth the Dharma, what kind of wisdom the Buddha's wisdom is, where pure and impure lands differ, and at last how the whole great sūtra draws to its close. Woncheuk divides the seven chapters of the sūtra's main exposition into three stretches — the first four chapters clarify the object to be contemplated, the next two distinguish the contemplating practice, and the last one displays the fruit attained. This chapter is that last chapter, and its account of the Buddha-fruit may be cross-read with the ultimate position in the later five-position scheme of Consciousness-Only. The five-position nomenclature belongs to the later treatises and is not attributed back to the sūtra. In a word: this is the sūtra's chapter displaying the Buddha-fruit.
The whole chapter is carried through by Mañjuśrī in a continuous question-and-answer exchange. Woncheuk divides this into twelve questions-and-answers, and gathers these twelve into the three bodies — the Dharma-body, the transformation-body, and the enjoyment-body. So in reading this chapter, the framework lies in the three bodies: which body does not arise, which body shows itself, which body gives rise to mind within no-application. First, two points of editorial form. The first: when Woncheuk's transmitted edition lists these twelve questions-and-answers, it leaps straight from the eighth to the tenth and marks no "nine" — this is the ordering of Woncheuk's own transmitted edition; the sūtra text itself wants for nothing (the segment on the sending-forth of the great wisdom-light is present in full in the sūtra), and so the segments below follow the sūtra faithfully in order, neither supplying nor altering. The second: Woncheuk's extant commentary stops at the third segment, the skillfulness of the transformation-body, with a closing note at the end of scroll nine, "ending at the ninth scroll"; and so, from the fourth segment on speech onward, the ancient masters' glosses drawn upon are from Dunlun's Notes on the Yogācārabhūmi (where, glossing the cited section of the Division of Ascertainment, all fourteen gateways of the chapter are present in full), and not from Woncheuk. All that is set forth here has scripture, and the ancient masters' judgement, for its warrant; nothing of doctrine is newly invented.
Section One: The Mark of the Dharma-body — transformation of the basis fully accomplished, and its difference from the liberation-body of the two vehicles
Mañjuśrī first asks: the Tathāgata's Dharma-body — what kind of mark does it have?
The Buddha answers very plainly: if, throughout the grounds and the perfections, one well cultivates and brings forth deliverance, cultivating until "the transformation of the basis is fully accomplished" — this is the mark of the Tathāgata's Dharma-body. What is meant by "transformation of the basis"? Woncheuk, following the Mahāyāna-saṃgraha, says it clearly: to turn the basis around, to the point where all that is false and deluded no longer shows itself and all that is true shows itself entire — that turning is the Dharma-body. It has two points that make it beyond conceiving: it is free of conceptual elaboration, and free of any doing. On the Buddha's side, there is long since no falling into the play of words, no recourse to contrivance; whereas on beings' side, they will insist on raising conceptual elaboration and on having something to do — the one has come to rest while the other is still busy, and so it is "beyond conceiving." One sees, then, that the Dharma-body is nothing else: it is precisely that transformation of the basis won by well cultivating deliverance throughout the grounds and perfections; this fruit-body teaching may be cross-read with the later ultimate position.
Mañjuśrī then presses a step further: the śrāvakas and the pratyekabuddhas also have the transformation of the basis that they have won — does that count as the Dharma-body?
The Buddha answers: it does not; that can only be called the "liberation-body." This single stroke divides the two vehicles from the Buddha with utter clarity. Spoken of as the "liberation-body," the three vehicles are equal — śrāvakas, pratyekabuddhas, and all the Tathāgatas alike are delivered out of birth-and-death, and in just this they are no different one from another; spoken of as the "Dharma-body," only then is there difference — and this difference is one of "measureless virtues, most surpassing and most distinct, beyond what number or simile can reach." Where does the difference lie? Dunlun points to it in a word: the two vehicles have severed only the affliction-obstruction, and the suchness thereby made manifest is called the liberation-body, and in this the three vehicles are equal; the Tathāgata has further severed the obstruction-to-the-knowable, and only what is thereby made manifest is called the Dharma-body, and in this alone is there difference. And that phrase "beyond what number can know" itself bears witness, the other way round, that the suchness originally present is inherently endowed with virtues as numerous as the sands of the Ganges — not added on by cultivation, but shown forth of itself once the obstructions are spent. The one severs the affliction-obstruction, the other severs the obstruction-to-the-knowable: just here stands the boundary between the liberation-body and the Dharma-body.
Sections Two and Three: The Mark of the Transformation-body — its arising and its skillfulness (the eight phases of attaining the Way)
The second and third questions turn to the transformation-body.
How does the transformation-body come to be? The sūtra says: the activity of the Tathāgata's transformation-body is "like the arising of all the kinds of a world" — as, when a world arises, the myriad kinds arise along with it, so too the transformation-body arises with the Tathāgata's virtues for its adornment and its upholding-and-maintaining for its mark. And then comes one most essential contrast: the mark of the transformation-body "has an arising," the mark of the Dharma-body "has no arising." The one arises, the other does not — and the dividing line between the transformation-body and the Dharma-body lies just in this between-arising-and-not-arising. Dunlun, citing Master Bei and Master Jing, says that what is distinguished here is the arising of the other-enjoyment-body and the transformation-body, the self-enjoyment-body being passed over and not distinguished; and citing Master Tai, says that just as the arising of the three-thousandfold world is brought about by the common karma of all beings, so too the karma of the transformation-body is like this, having the whole of the Tathāgata's virtues as the mark from which it arises.
Dunlun reads the transformation-body's "skillfulness" in this passage as the eight phases of attaining the Way. The sūtra lays out the Buddha's life: throughout all the Buddha-lands of the three-thousand-great-thousandfold world, whether born in an honoured royal house or in a house of great merit-field, He at one stroke enters the womb, is born, grows up, partakes of desires, leaves the household life, displays the practice of austerities, and, having set austerities aside, attains right and full awakening — displaying Himself in due order, playing through the whole course of becoming a Buddha in the human world. Those four words, "displaying Himself in due order," are most worth dwelling on: the Buddha's Dharma-body is in itself neither born nor perishing, yet it will play out, in the world, a drama with birth and growth, with leaving home and with attaining the Way, for beings to behold — and this is called "the skillful means by which the transformation-body is displayed." Woncheuk points out that the count of marks the various sūtras list is not the same (the Sūtra of the Unsurpassed Basis has thirteen marks, the Sūtra of Continuous Liberation eleven), while the present sūtra marks only seven; he therefore takes in besides, from the various sūtras, the abiding in the heavens, the abiding in the womb, the turning of the Dharma-wheel, and the entering into nirvāṇa, combining them into eleven marks to gloss the present sūtra; Dunlun, for his part, judges this straightway to be the eight phases of attaining the Way. The transformation-body, truly arising in one respect and only a skillful display in another, is just where it stands over against the Dharma-body that "does not arise."
Section Four: The Differences of Speech — the three baskets, the four principles, the five marks of all-knowing-wisdom
The fourth question is the longest; what it asks is the Tathāgata's "speech" — once one has become a Buddha, how does He set forth the Dharma? This is the "speaking" of the Buddha-fruit.
The Tathāgata's speech, all told, does not exceed three kinds: sūtra, discipline, and mātṛkā — that is, the three baskets the Buddha spoke. Dunlun glosses these three names: the sūtra displays the dharmas by way of "the matters-gathered"; the discipline, of old named "the quelling," displays, by way of śrāvakas and bodhisattvas, the prātimokṣa and the dharmas that accord with it; the mātṛkā — formerly transliterated 摩德勒伽 and in the newer rendering 摩呾履迦, translated here as "the mother-source" — because within this basket the various meanings are widely distinguished and the various principles are brought forth, giving birth to meaning as a mother gives birth to a child, is therefore called "the mother-source." Each of the three baskets has its own range: the sūtra gathers the four matters, the nine matters, the twenty-nine matters; the discipline displays the seven marks of the prātimokṣa; the mātṛkā, by eleven kinds of mark, determines and displays the dharmas.
Within the mātṛkā's eleven marks, the one mark of "mode-of-appearance" further opens into eight observations (the true-and-real, the abiding, fault, virtue, the principled approach, flowing-on, principle, and the general and particular); and of these the seventh, "principle," is the famous four principles:
- The principle of dependence — that it is upon cause and condition that the formations arise, and an account is set forth based thereon;
- The principle of function — that it is upon cause and condition that the dharmas can be attained, the various works brought about, and, once arisen, function set going;
- The principle of proving — that it is upon cause and condition that the meaning set up and set forth can be established, and one can be made to awaken rightly to it;
- The principle of dharma-nature — and this one most deserves to be savoured. The sūtra has but one line: whether the Tathāgata appears in the world or does not, that "dharma-nature, that abiding, that dharma-abiding, that dharma-realm" abides just so, constant. Dunlun, fearing one might not catch it, supplies an utterly plain simile: just as the earth is ever firm, and on to the wind being ever in motion — whether or not a Buddha comes into the world, it is not altered one whit. This is what is called "dharma-nature" — the dharma being thus of itself, not waiting on anyone to make or arrange it. The Buddha's setting-forth of the Dharma rests precisely upon these four right principles, and most of all upon this last: the Buddha does not legislate for heaven and earth; the Buddha only speaks forth, as it truly is, the principle that is of itself thus.
The "principle of proving" among the four principles further divides into pure and impure: only by five kinds of mark does it count as pure (the mark won by direct seeing, the mark resting upon what is won by direct seeing, the mark drawn from a simile of its own kind, the perfected-real, and well-purified instruction); the seven kinds of mark that mix in things of a different kind and reach no certainty are impure. The sūtra makes it plainer still: this principle of proving is accomplished by the three measures — direct measure, inference, and the measure of holy teaching; only what accords with the five marks is the well-observed pure principle, which may be cultivated, and what does not accord ought not to be cultivated. Whether a "meaning is established" rightly or not, the sūtra divides off this finely.
As for the Buddha's wisdom that can set forth the Dharma, the sūtra establishes the five marks of all-knowing-wisdom: first, the sound of an all-knowing one appears in the world, and there is none that does not hear it everywhere; second, the accomplishing of the thirty-two marks of a great being; third, the being furnished with the ten powers, able to sever all the doubts of all beings; fourth, the being furnished with the four fearlessnesses, setting forth the right Dharma and not subdued by rival doctrines, but able rather to crush wrong doctrines; fifth, that within the well-spoken Dharma-and-discipline the eightfold holy path and the four recluse-fruits are all presently obtainable. Dunlun says this is "the first distinguished, the rest summed up": the line "because of this appearing" rounds off the first mark, and the other four are known by its example. On the one side stand the Buddha's spoken three baskets, four principles, and pure principle; on the other, the five marks of all-knowing-wisdom of the one who can speak — and this segment of the chapter lays the "speech" and the "wisdom" of the Buddha-fruit out in their full breadth.
Section Five: The Mark of the Arising of Mind — the dhāraṇī not shared with outsiders; the enjoyment-body's arising of mind within no-application
The fifth segment first answers Mañjuśrī's request and speaks briefly of "the dhāraṇī not shared with outsiders" — the most profound of all the meanings within the Buddha's hidden-intent words: whether defiled dharmas or pure dharmas, the Buddha says that all of them alike are "without function and also without any pudgala," because in every respect the defiled and pure dharmas are apart from agency and doing; it is not that defilement comes first and purity is added after, nor that purity is first and defilement falls upon it after. Beings, however, upon this coarse-heaviness body, will insist on grasping at the dharmas and at the pudgala as each having an own-nature, and, with that dormant deluded view for their condition, reckon and cling to an "I" and a "mine," and so say "I see, I hear," on to "I am defiled, I am purified." Could one but know this layer as it truly is, one could forever sever the coarse-heaviness body and win that in which all afflictions do not abide, utmost purity, freedom from all conceptual elaboration, the unconditioned for its resting-place, and freedom from all application — and this is the Buddha's dhāraṇī-meaning not shared with outsiders, which the World-Honoured One then proclaimed again in a verse.
It is just those words, "freedom from all application," that force out the next question: since the Tathāgata is already far apart from all application and all contrivance, does the Tathāgata's mind still "arise"? And how does it arise?
The Buddha first answers decisively: the Tathāgata is not made manifest by the arising of mind, manas, and consciousness — yet the Tathāgata does have a kind of mind-dharma arising that is "without application," and this matter is "like a transformation." Mañjuśrī does not grasp it: since the Dharma-body is already far apart from all application, how can there yet be an arising of mind?
The Buddha then sets forth two similes that could not be more apt — these two similes are the eye of this segment:
It is as when a person is in mindless sleep: he makes no present application toward waking, yet wakes again through the force of application made earlier. Or it is as when a person is in the cessation-attainment: he makes no present application toward emerging, yet rises from the attainment through the force of application made earlier.
The waking of one in sleep and the rising of one in the cessation-attainment involve no present application; both occur through the force of application made earlier. The Tathāgata's arising of mind is just so: it leans on no present contrivance, but on the power of the means and prajñā cultivated formerly. Woncheuk and Dunlun both read this segment as the mark of the enjoyment-body; Dunlun says it has all three members—proposition, simile, and application. The levels must remain distinct: the sūtra speaks only of the Tathāgata's mind arising without application and does not use the term “enjoyment-body” here. That term, and the three-body grouping, belong to the ancient exegesis.
Section Six: Whether the Transformation-body Has Mind or Is Without Mind
The sixth question presses one more stroke, hard upon the transformation-body: the Tathāgata's transformation-body — is it to be said to have mind, or to be without mind?
The Buddha answers as with a turning-word: neither possessed of mind, nor without mind. Why? — Because it has no mind of its own, yet it has a mind dependent on another. Dunlun glosses it most aptly: mind is something that cannot be produced by "transformation," and so the Buddha's transformation-body has no mind that is its own (no mind of its own); yet it leans upon the mind of the enjoyment-Buddha, and faces the conditions to benefit beings, and so it is also said to have a mind dependent on another (a mind dependent on another). Kuiji too, in the Forest of Categories of the Mahāyāna Dharma-Garden, 〈Forest of Categories on the Three Bodies〉, distinguishing the transformation-body transformed by the "wisdom of accomplishing what is to be done," cites this sūtra's very phrase "because it has no mind of its own, yet has a mind dependent on another" to gloss it — the transformation-body has no mind of its own, yet has a mind dependent on another, and this is the reason for its being "neither possessed nor without."
Section Seven: The Difference Between the Tathāgata’s Sphere of Activity and His Domain
The seventh question divides the Tathāgata's "sphere of activity" and "domain" into two faces. The Tathāgata's sphere of activity is the pure Buddha-land, adorned for the multitude with the inconceivable, measureless virtue that all the Tathāgatas hold in common, in all its kinds; the Tathāgata's domain is the difference of "the five realms" in all their kinds — the realm of sentient beings, the realm of worlds, the realm of dharmas, the realm of the disciplined, and the realm of the means of disciplining. The one, in terms of the pure land made by the Buddha's virtues, speaks of "sphere of activity"; the other, in terms of the difference of the five realms, speaks of "domain"; and the two are here divided off.
Section Eight: The Three Marks of Non-Duality in Attaining Right and Full Awakening, Turning the Dharma-wheel, and Entering Nirvāṇa
The eighth question: the Tathāgata's attaining of right and full awakening, His turning of the right Dharma-wheel, and His entering into great nirvāṇa — these three, what mark do they have?
The Buddha answers: these three are all "of a non-dual mark" — neither attaining right and full awakening, nor not attaining right and full awakening; neither turning the right Dharma-wheel, nor not turning it; neither entering great nirvāṇa, nor not entering it. Why are both ends thus left unfixed? The sūtra answers itself cleanly: because the Tathāgata's Dharma-body is ultimately pure, and the Tathāgata's transformation-body ever displays itself. Spoken of from the side of the Dharma-body, it is in itself ultimately pure, with no attaining, no turning, no entering to speak of (hence "neither attaining, nor turning, nor entering"); spoken of from the side of the transformation-body, it ever displays in the world the attaining of the Way, the setting-forth of the Dharma, and nirvāṇa (hence "neither not-attaining, nor not-turning, nor not-entering"). One statement viewed from two sides, and all three great matters are thereby "non-dual." Mañjuśrī asks again: beings, merely by seeing, hearing, and serving upon the transformation-body, can give rise to merit — what causes-and-conditions has the Tathāgata herein? The Buddha answers: the Tathāgata is precisely the "predominant object as cause-and-condition" for that merit of beings, and that transformation-body is in turn upheld and maintained by the Tathāgata's power — so that the merit won by seeing and hearing the transformation-body has its cause-and-condition, in truth, still upon the Tathāgata's body.
Section Nine: The Sending-Forth of the Great Wisdom-Light and the Issuing of Transformation-body Images
The ninth question asks very pointedly: equally "without application," equally effortless — why is it that the Tathāgata's Dharma-body alone can send forth the great wisdom-light for beings and well up measureless transformation-body images, while the liberation-body of the two vehicles has no such thing?
The Buddha again answers with two similes — these two similes light through and through the principle that "the same no-application is put to uses worlds apart":
The first: equally without lifting a particle of effort, the two kinds of "water-and-fire crystal gem" (the crystal gems) of the sun-disc and the moon-disc can send forth a great light that lights up the world everywhere; yet other water-and-fire crystal gems cannot. Why can these alone send it forth? Because they are upheld and maintained by beings of great majestic virtue, and brought to be by the predominant force of beings' deeds. The second: it is like a maṇi-jewel — only when worked by a skillful craftsman, carved and ground and polished, can it mirror forth the image of an imprint; the unworked cannot.
Joining the two similes: the Tathāgata's Dharma-body is precisely what is gathered together by "founding upon the means and prajñā of the measureless dharma-realm, most well cultivated, ground, and polished" — like that sun-and-moon gem upheld and maintained, like that maṇi-jewel carved and worked — and so it can send forth the great wisdom-light and well up transformation-body images. The liberation-body of the two vehicles has not passed through this "grinding and polishing," and so it has not these two great uses. Dunlun says it plainly: that the Dharma-body can send forth a great light, which no other water-and-fire crystal gem can send forth, is precisely the simile that the liberation-body won by the two vehicles has not these two uses. So where the Dharma-body surpasses the liberation-body of the two vehicles lies not in the word "liberation" — there they are equal — but in its having passed through the most thorough grinding and polishing of means and prajñā, and only thereby having this great use of sending forth light and showing forth bodies.
Sections Ten and Eleven: The Majestic Virtue That Upholds and Maintains Body, Wealth, and Sentient Beings
The tenth and eleventh questions issue from the same place, clarifying the "majestic virtue that upholds and maintains" of the Tathāgata and the bodhisattvas. This majestic virtue, whether of the path or of the practice, can in every place cause beings to obtain body and wealth complete — He sets forth for them this path and this practice as is fitting for each, and those who can rightly cultivate-and-practise it then in every place obtain body and wealth complete. The other way round, if anyone goes against and slights this path and this practice, and moreover gives rise toward the Buddha to a mind of harm and anger, then after their life ends their body and wealth are in every case low and mean. So the majestic virtue that upholds and maintains is not able to accomplish only the one face: follow it, and body and wealth are complete; go against it, and body and wealth are low and mean — and between following and going-against, one sees the mark of the majestic virtue that upholds and maintains as it is laid upon sentient beings.
Section Twelve: The Difference Between Pure and Impure Lands, and the Close of the Whole Sūtra
The last question asks what, in the pure and the impure lands, is hard to obtain and what easy. In the impure lands "eight matters are easy to obtain" — outsiders, beings who suffer, the differences of rise and fall in lineage and family-station, those who do all manner of evil deeds, those who break the precepts, those who fall into the evil destinies, those who enter the lower vehicle, and bodhisattvas of low and mean resolve and application: these eight are everywhere in the impure lands; "two matters are hard to obtain" — the resort and gathering of bodhisattvas of surpassing resolve and application, and the appearing of a Tathāgata in the world: these two are exceedingly hard to meet in the impure lands. The pure lands are just the reverse: those eight matters are exceedingly hard to obtain, while those two are easy. Between the one way and its reverse, the weight of pure and impure lands is weighed out.
Having asked thus far, Mañjuśrī asks by what name this chapter's teaching should be called. The World-Honoured One answers with "the teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done," and charges him to uphold it. In that very teaching, seventy-five thousand bodhisattvas "all won the realization-awakening of the perfect Dharma-body." The sūtra itself closes on the perfect Dharma-body; Woncheuk and Dunlun read the chapter's several passages as a three-body structure. Object and Path have been spoken to the end, and the fruit is gathered into this final Dharma-body realization.
What the later tradition carries on
The chapter explicitly speaks of the Tathāgata's Dharma-body, transformation of the basis, transformation-body, four principles, and five marks of all-knowing wisdom; Woncheuk and Dunlun group the Dharma-body, transformation-body, and mind-without-application passages as the three bodies. The Mahāyāna-saṃgraha's Fruit-Wisdom division establishes the own-nature, enjoyment, and transformation bodies, while its Fruit-Severance division treats transformation of the basis; these may be compared with the chapter's fruit-body teaching, and Woncheuk cites the Saṃgraha's seventh scroll while glossing transformation of the basis here. The Cheng Weishi Lun's tenth scroll treats the four wisdoms, three bodies, transformation of the basis, and the obstructions, for a later comparison. In the Madhyānta-vibhāga, only the explicit three-body passage in the Chapter Distinguishing the Stages of Cultivation 〔T31n1600 0473a09–11〕 is used; its Chapter Distinguishing the Unsurpassed Vehicle is not made to carry this chapter's speech, four principles, omniscience, or transformation of the basis. The Yogācārabhūmi's Division of Ascertainment, scroll seventy-eight, explicitly quotes the whole chapter and is therefore the direct same-translator parallel. Sūtra wording, ancient exegesis, and later thematic comparison remain separate.
考據Apparatus
本品經文明說如來法身·化身·無加行心生起·如來言音（契經、調伏、本母·四道理·一切智五相）·五相清淨；圓測、遁倫據前三組文判攝法身／化身／受用身三身。「受用身」「三身」為古德科判，不是 T676 本品用語。本品圓測「於一品內總分為二」（問答正說分〔十二問答〕＋依教奉持分）；十二問答中圓測列名跳「九」（八→十），為圓測傳本自身編次，如實保留。圓測現存疏本罄於卷九，止於段三化身善巧，段四言音差別以下無傳。本品另有求那跋陀羅 T679 獨立異譯可逐段對勘。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T676 八品 | 第八 如來成所作事品（卷五；〔T16 0708b13〕起，〔T16 0711b21〕「皆得圓滿法身證覺」訖，全經末品） |
| 圓測科文（X21n0369·主錨） | 聖教正說分 → 顯所得果〔X0203b23〕 →「如來成所作事品」〔X0400b13〕（七品攝三段之後段「所得果」一品；品內「於一品內總分為二」〔X0400c15〕：問答正說分〔十二問答〕＋依教奉持分） |
| 流支 T675 十一品 | 第十一 聖者文殊師利法王子菩薩問品（卷五；〔T16 0685a09〕起，〔0688a25〕訖，全經末品） |
| 求那 T679 專譯 | 《相續解脫如來所作隨順處了義經》全本之內容對應品8 獨立異譯（文殊師利問；藏經原始標記未立正式品目；活校本逐段對勘；T679 藏經號自記繫流支 T675 品十一·玄奘 T676 品八之別譯） |
| 真諦《佛說解節經》T677 | 不涵蓋（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，無如來成所作事品） |
| 攝決擇分 T1579 | 卷七十八 攝決擇分：「復次，即依乘假安立，分別如來成所作事，當知如解深密經中，曼殊室利菩薩摩訶薩請問佛言…」〔T30 0733c15（後半）–17〕下牒引品8全文（十二段俱引，至〔0736c12〕「皆得圓滿法身證覺」止，即卷七十八卷末，續品7觀自在段之後） |
| 遁倫 T1828 | 釋攝決擇分品8牒引段：「自下大段第七曼殊室利菩薩請問三身義…前中有十四門」〔T42 0787b06–08〕，判十四門（法身相·二乘轉依·化身作業·化身善巧·言音差別·不共陀羅尼·受用身心生起·化心有心無心·所行境界·三無二相·佛變德·放大智光·威德住持·穢土八二），終於〔0790c07〕「下立名時益，可知」，續入卷七十九 |
| 窺基 T1861 | 大乘法苑義林章〈三身義林〉引品8之化身有心無心：「解深密經問變化身為有心為無心…不得言有心，無自依心故；不得言無心，有依他心故」〔T45 0359c14–17〕（餘段未見直接引文，從闕） |
圓測判全經正說分「七品攝為三段」，如來成所作事品繫於後段「顯所得果」之一品：
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。所以如是說三分者，夫觀行者…」〔X21n0369 X0203b19–23〕
〔題名異文：此科判行作「如來成所住事品」；T676 與本疏品題作「如來成所作事品」，兩形並錄。〕
圓測就本品「於一品內總分為二」之上層科文（頂層綱目·並列十二問答·如實標列名跳九）：
「釋曰：第三正釋經文。於一品內總分為二：初問答正說分；後爾時曼殊室利至云何奉持下，明依教奉持分。就正說中十二問答，即分十二：一問答分別法身之相；二明如來化身生起相；三明如來化身善巧；四明如來言音差別；五爾時曼殊室利下，明諸如來心生起相；六明化身有心無心；七明如來所行境界差別之相；八明如來於相性為緣差別；十明如來法身三乘解說身差別相；十一明如來菩薩威德住持有情相；十二明淨穢二土差別相。」〔X21n0369 X0400c15–24〕
〔列名跳「九」（八→十）如實保留：圓測此處逐標問答次第「…八明如來於相性為緣差別；十明如來法身三乘解說身差別相…」，自八直接跳至十，無「九」目之文。此為圓測傳本自身編次不規則（經文則無缺，子⑼放大智光段在經中具存〔T16n0676 0711a06–18〕），如實錄之，不補不改序。〕
圓測復就「十二」開合為「三身」三段（法身／化身／受用身·三身科），明判本品所辨即三身義，且下指三身別章：
「此即第一問答分別法身之相。或可十二，即分為三：初明法身相；次曼殊室利至云何應知如來生起，明化身相；爾時曼殊室利下，明受用身相。雖有兩解，且依後釋。然此三身之義，具如別章。」〔X21n0369 X0400c24–0401a03〕
遁倫於瑜伽論記，據攝決擇分品8牒引段判為『請問三身義·十四門』，與圓測三身科同骨：
「自下大段第七曼殊室利菩薩請問三身義。先標宗指經；次正引經文。於中，先問答正辨；後立名時益。前中，有十四門。」〔T42n1828 0787b06–08〕
圓測現存疏本止於子⑶：圓測疏釋本品至子⑶化身善巧（化身八相·七相）之結而止，卷九末有識語「經文未竟，宜有次疏，惜哉！此本罄于第九卷，後學須尋而全備焉」〔X21n0369 X0406a01–02〕。故子⑷言音差別以下（迄子⑿），圓測疏無傳，逐目如實標〔圓測疏闕〕；其段之古德釋倚遁倫《瑜伽論記》（釋攝決擇分牒引段·全品十四門俱備）。
二、異譯·論中明引／同譯者平行對勘
本品要句之漢譯校本：玄奘 T676（底本）· 流支 T675（全本主對校·第十一文殊師利問品）· 求那 T679（品8 專譯·活校本·逐段對勘）· 攝決擇分 T1579 卷七十八（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·十二段俱引全文）。真諦《佛說解節經》T677 完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，不涵蓋本品，從闕。十二段不必每段四欄，下擇義理樞要者對校（法身相·言音三藏·四道理·一切智五相·心生起三身·三無二相·放大智光·淨穢土）。
〔求那 T679《相續解脫如來所作隨順處了義經》全本內容對應品8 之獨立異譯（藏經原始標記未立正式品目），活校本逐段可勘，本品主要異譯材料；其經末校注引明本夾註「此一經即解深密經第四第五卷別譯」〔T16n0679 0718004 校注〕。真諦《佛說解節經》不及品8，從闕。〕
〔子⑴〕句一 如來法身相·轉依·二乘解脫身
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 世尊！如佛所說如來法身，如來法身有何等相？…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。…聲聞、獨覺所得轉依，名法身不？…不名法身。…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。 | T16n0676 0708b14–24 |
| 流支 T675 | 世尊！世尊！如來法身有何等相？佛告文殊師利：如實修行十地波羅蜜，轉身成就得妙法身，是名諸佛如來法身相應知。…彼佛法身有二種相不可思議…所謂法身離諸戲論、離諸一切有為行相…聲聞、緣覺轉身所得，為是法身？為非法身？…非法身也。…名解脫身，非法身也。依解脫身，聲聞、緣覺、諸佛如來其身平等，而佛法身差別殊勝。 | T16n0675 0685a11–22 |
| 求那 T679 | 如《相續解脫經》說：文殊師利白佛言：「世尊！世尊所說如來法身，如來法身有何相？」佛告文殊師利：地波羅蜜，善修習乘身轉集成，文殊師利！是如來法身相。當知復有不可思議相，有二因緣，謂彼離虛偽、無行；眾生計著虛偽行。…聲聞、緣覺身轉，亦是法身耶？…不名法身。…名解脫身〔夾註：五分法身名解脫，梵音云毘尼木叉，涅槃解脫梵音云木叉也〕。…解脫身者，聲聞、緣覺；諸如來等，唯法身差別。 | T16n0679 0718a27–b08 |
| 攝決擇分 T1579 | 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。…聲聞、獨覺所得轉依，名法身不？善男子！不名法身。…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。 | T30n1579 0733c17–27 |
異文所繫：（甲）問主，玄奘／攝決擇分作「曼殊室利」，流支／求那作「文殊師利」（同 Mañjuśrī 異譯；圓測「此云妙吉祥」〔X0401a05〕，遁倫「舊云文殊師利，舊翻妙德，今譯妙吉祥」〔T42n1828 0787b09–11〕）。（乙）「轉依成滿」玄奘／攝決擇分，流支作「轉身成就」，求那作「乘身轉集成」（轉依／轉身異譯；古德音寫無徵，不據現代還原補梵）。（丙）「無戲論故，無所為故」玄奘／攝決擇分，流支作「離諸戲論、離諸一切有為行相」，求那作「離虛偽、無行」（無所為／無行／有為行相·異譯）。（丁）求那「解脫身」下夾註存古德音寫「毘尼木叉」「木叉」（vimokṣa／mokṣa；五分法身），他本無；此音寫只證解脫語根，不證「解脫身」複合詞。
〔子⑵〕〔子⑶〕句二 化身生起·化身善巧（八相成道）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。…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。 | T16n0676 0708b28–c08 |
| 流支 T675 | 化身生相隨世界相，一切種一切功德莊嚴住持相相應，是即化身生世間相應知。文殊師利！而佛如來法身不生。…一切佛國土三千大千世界中大勢力家及福田家一時退，入胎、住胎、出胎，生已增長，受五欲樂，而行大捨出家苦行、證菩提、轉法輪、入涅槃。…是應化身所作方便示現應知。 | T16n0675 0685a26–b05 |
| 求那 T679 | 化身相如世界起一切種如來功德，及清淨莊嚴住相。當知化身相起，法身無起。…一切三千大千諸佛世界，增上主家生，福田家生，入胎出胎生，長受五欲，出家苦行，往詣道場，菩提樹下降魔成佛，轉法輪已，現般涅槃，當知是示現化身巧方便。 | T16n0679 0718b10–17 |
| 攝決擇分 T1579 | 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。…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。 | T30n1579 0734a01–09 |
異文所繫：（甲）化身八相，玄奘／攝決擇分作『入胎·誕生·長大·受欲·出家·示行苦行·捨苦行·成等正覺』（八相略），流支增『住胎·大捨·轉法輪·入涅槃』，求那增『往詣道場·降魔·轉法輪·般涅槃』（圓測本品兼取諸經合十一相·遁倫「則是八相成道相」〔T42n1828 0787b23〕）。（乙）『化身／應化身』，玄奘／求那／攝決擇分作「化身」，流支作「應化身」。
〔子⑷〕句三 言音三種（契經·調伏·本母）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 如來言音略有三種：一者、契經；二者、調伏；三者、本母。…若於是處，我依攝事顯示諸法，是名契經。…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。…我以十一種相決了分別顯示諸法，是名本母。 | T16n0676 0708c12–13·0708c15·0709a10–11·0709a17–18 |
| 流支 T675 | 如來有三種語。何等為三？謂說修多羅、毘尼、摩得勒伽。…我所說少事法，是名修多羅。…我為聲聞及諸菩薩說波羅提木叉及波羅提木叉相應法，是名毘尼事。…我所說十一種相示現了義經，是名摩得勒伽。…所謂世諦相、第一義諦相、觀菩提分法相、彼法相、自體相、彼法果相、受彼法說相、彼法障相、彼法隨順相、彼法過失相、彼法利益相。 | T16n0675 0685b09–10·0685b12–13·0685c05–06·0685c13–19 |
| 求那 T679 | 如來語者，說修多羅語、毘尼語、摩德勒伽語。…若我說諸法，攝事分齊，名修多羅…若我為弟子——聲聞、菩薩——說波羅提木叉，波羅提木叉相應學，是名毘尼事。…有十一種相，宣通分別廣說顯示，是名摩德勒伽。 | T16n0679 0718b21–22·0718b24–25·0718c13–14·0718c19–20 |
| 攝決擇分 T1579 | 如來言音略有三種。一者、契經，二者、調伏，三者、本母。世尊！云何契經？云何調伏？云何本母？善男子！若於是處，我依攝事顯示諸法，是名契經。…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。…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。 | T30n1579 0734a12–15·0734b09–11·0734b17–18 |
異文所繫：（甲）三藏譯名，玄奘／攝決擇分譯義作「契經·調伏·本母」，流支／求那存音作『修多羅·毘尼·摩得（德）勒伽』（sūtra／vinaya／mātṛkā；遁倫『契經；調伏，舊名為滅；本母，舊名摩德勒伽，今云摩呾履迦，此云本母』〔T42n1828 0787b25–27〕）。（乙）調伏，玄奘「別解脫」（prātimokṣa），求那存音「波羅提木叉」。（丙）『摩得勒伽（流支）／摩德勒伽（求那）／摩呾履迦（遁倫今譯）』字異音同（mātṛkā）。
〔子⑷〕句四 四道理（觀待·作用·證成·法爾）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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…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…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…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。 | T16n0676 四道理 0709b11–18·法爾道理 0710a17–18 |
| 流支 T675 | 相應相者，有四種應知。何等為四？謂相待相應、能作所作相應、生相應、法體相應。相待相應者，謂何等因、何等緣能生有為行、名字等用，是名相待相應。能作所作相應者，何等因、何等緣能得法、能生法，能生法已能成辦業，是名能作所作相應。生相應者，謂何等因、何等緣知法、說法、示法，能成能正覺知，是名生相應。法體相應者，略說有二種。 | T16n0675 0686a23–0686b02 |
| 求那 T679 | 成者有四種：一者以有成、二者所作事成、三者助成、四者法成。若因若緣諸行起及隨說，是名以有成。若因若緣，諸法若得若成，若已起者作所作，是名所作事成。若因若緣，或宗或說或授或義，而成之覺之…若如來出世、若不出世，如是法住住法界，是名法成。 | T16n0679 0719a06–11·0719b17–18 |
| 攝決擇分 T1579 | 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…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。 | T30n1579 0734c11–14·0735b16–18 |
異文所繫：（甲）四道理名目，玄奘／攝決擇分作『觀待·作用·證成·法爾道理』，求那作『以有成·所作事成·助成·法成』（成／道理異譯；四名次第與義同——以有成＝觀待·所作事成＝作用·助成＝證成·法成＝法爾，遁倫四道理逐釋〔T42n1828 0788b20·0789c20〕；古德音寫無徵，不據現代還原補梵）。（乙）法爾道理「法性·安住·法住·法界」三家同（求那「法住住法界」），遁倫釋法爾「地常堅性乃至風常動性…故言有佛無佛法性安住法住法界」〔T42n1828 0789c20–22〕。
〔子⑷〕句五 五相清淨·一切智五相
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。…一切智相者，當知有幾種？…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。…如是五種，當知名為一切智相。 | T16n0676 五相清淨 0709b22–24·一切智 0709c18–28 |
| 流支 T675 | 淨有五種相…一者、彼現前見相，二者、依彼現前見相，三者、自相譬喻相，四者、成就相，五者、說清淨阿含相。…有五種法知一切智人相。何等為五？有人出世於諸一切天人世間名一切智，有人畢竟成就三十二大人之相、得十力法能斷一切眾生疑、具四無畏降伏一切諸魔怨敵、說法更無能作礙難、於說法中善說八聖菩提道分，現證成就四沙門果。…是名一切智人相應知。 | T16n0675 五相清淨 0686b02–06·一切智 0686b22–0686c02 |
| 求那 T679 | 淨有五種相…一者彼現前得相，二者彼依現前得相，三者自種比相，四者成相，五者快淨語說相。…一切智相有幾種？…有五種：一者若一切智名聞出于世間，二者成就三十二大人相，三者十力決斷一切眾生疑網，四者四無畏說法，一切外論不能難問、不能屈伏，五者若彼法律知，有八聖道、四沙門果。當知此五行，是一切智相。 | T16n0679 五相清淨 0719a12–14·一切智 0719a28–0719b05 |
| 攝決擇分 T1579 | 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。…世尊！一切智者相，當知有幾種？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。…如是五種，當知名為一切智相。 | T30n1579 五相清淨 0734c22–24·一切智 0735a18–27 |
異文所繫：（甲）一切智五相，玄奘／攝決擇分作『一切智聲·三十二大丈夫相·十力斷疑·四無所畏摧邪論·八支聖道四沙門』，求那作『一切智名聞·三十二大人相·十力決斷疑網·四無畏不能難屈·八聖道四沙門果』（大丈夫相／大人相與四沙門等／四沙門果，皆為異譯；古德音寫無徵，不據現代還原補梵）。（乙）五相清淨，玄奘『現見所得·依止現見所得·自類譬喻所引·圓成實·善清淨言教』，求那『現前得·依現前得·自種比·成·快淨語說』（自類譬喻所引／自種比·異譯；圓成實／成；善清淨言教／快淨語說）。
〔子⑸〕句六 不共陀羅尼·重頌首句·心生起相
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 〔重頌〕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。…〔心生起〕云何應知諸如來心生起之相？…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。…先所修習方便般若加行力故，有心生起。…譬如正入無心睡眠…又如正在滅盡定中…還從定起。 | T16n0676 重頌 0710b23–24·心生起 0710b29–c14 |
| 流支 T675 | 〔重頌〕諸法本無染、後時不清淨，染及於清淨，是諸法無我。…〔心生起〕世尊！世尊！如來心生有何等相？…如來非心意意識得名，而無諸行心生得名，依應化身說名為生。…依本方便般若修行自然而生。…如是，如來心生，依本般若方便修行成就應知。 | T16n0675 重頌 0687a25–0687b02·心生起 0687b03–13 |
| 求那 T679 | 〔重頌〕染污清淨法，無作亦無人，我說無所取，淨穢無先後。…〔心起〕如來心起有何相？…如來無心意識起，然如來無行心起當知如化…本所修智慧起故。譬如非無心眠作覺行…譬如非入滅受想定作覺行…如來心起亦復如是，本修習慧所起故。 | T16n0679 重頌 0719c13–14·心起 0719c21–28 |
| 攝決擇分 T1579 | 〔不共陀羅尼〕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。…〔重頌〕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。…〔心生起〕云何應知諸如來心生起之相？…如是如來由先修習方便般若加行力故，當知復有心法生起。 | T30n1579 不共陀羅尼 0735c10–20·重頌 0735c21–27·心生起 0735c28–0736a12 |
異文所繫：（甲）「諸如來心生起之相」玄奘／攝決擇分，求那作「如來心起有何相」（心生起／心起·異譯）。（乙）「方便般若加行力」玄奘／攝決擇分，求那作『本所修智慧／本修習慧』（方便般若／智慧·異譯）。（丙）『無心睡眠·滅盡定』玄奘，求那作『非無心眠·入滅受想定』（滅盡定／滅受想定異譯；古德音寫無徵，不據現代還原補梵）。三家俱以睡眠覺·定起喻佛無加行心生起（遁倫「受用身心生起相…有法、喻、合」〔T42n1828 0790a22–25〕）。
〔子⑹〕句七 化身有心無心
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 如來化身，當言有心為無心耶？…非是有心，亦非無心。何以故？無自依心故，有依他心故。 | T16n0676 0710c14–17 |
| 流支 T675 | 世尊！世尊說如來應化所作化身，為是有心？為是無心？…佛言：文殊師利！得言有心、得言無心。何以故？以自心不得自在故，言無心；假他力故，言有心。 | T16n0675 0687b14–17 |
| 求那 T679 | 如來身為有心、為無心耶？…無心心不自在大自在故。 | T16n0679 0719c29–0720a01 |
| 攝決擇分 T1579 | 世尊！如來化身當言有心，為無心耶？善男子！非是有心，亦非無心。何以故？無自依心故，有依他心故。 | T30n1579 0736a12–14 |
| 窺基 T1861 | 解深密經問變化身為有心為無心。經應定答言化身有心。說佛五識為此身故。如何經說不得言有心無自依心故。不得言無心有依他心故。 | T45n1861 0359c14–17 |
異文所繫：（甲）玄奘／攝決擇分作『非是有心，亦非無心。無自依心故，有依他心故』，求那譯語省作「無心心不自在大自在故」（求那此句最簡）。（乙）窺基〈三身義林〉據成事智辨化身，引此經「無自依心故，有依他心故」（與遁倫「化心有心無心…心不可化故佛化身無自依心，然依受用佛心對緣利物故云有依他心」〔T42n1828 0790a25–27〕同詮）。
〔子⑻〕句八 成等正覺·轉法輪·入涅槃三無二相
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 如來成等正覺、轉正法輪、入大涅槃，如是三種，當知何相？…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。 | T16n0676 0710c24–0711a02 |
| 流支 T675 | 如來得大菩提、轉大法輪、入大涅槃，此三種相云何差別？…無有二相，不證菩提、非不證菩提，不轉法輪、非不轉法輪，非入大涅槃、非不入大涅槃。…如來法身本來常清淨故、應化身示現故。 | T16n0675 0687b26–c03 |
| 求那 T679 | 如來成正覺及轉法輪乃至大般涅槃，此有何相？…無有二相，不成正覺非不成正覺，非轉法輪非不轉法輪，不大般涅槃非不大般涅槃，法身究竟清淨故，示現化身故。 | T16n0679 0720a07–12 |
| 攝決擇分 T1579 | 如來成等正覺、轉正法輪、入大涅槃，如是三種當知何相？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。 | T30n1579 0736a21–26 |
異文所繫：（甲）「成等正覺·轉正法輪·入大涅槃」玄奘／攝決擇分，流支作「得大菩提·轉大法輪·入大涅槃」，求那作『成正覺·轉法輪·大般涅槃』。（乙）「如來法身究竟淨故，如來化身常示現故」玄奘／攝決擇分，流支作「法身本來常清淨故、應化身示現故」，求那作「法身究竟清淨故，示現化身故」（三家俱以法身淨·化身現釋三無二相）。
〔子⑼〕句九 放大智光出化身影像〔圓測列名跳此「九」處〕
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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？…譬如等無加行，從日、月輪水火二種頗胝迦寶放大光明…謂大威德有情所住持故，諸有情業增上力故。…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。 | T16n0676 0711a06–18 |
| 流支 T675 | 世尊等無心、無作、無行，何義故如來法身為諸眾生出大光明及出無量應化鏡像，而諸聲聞、辟支佛等解脫之身無如是相？…譬如日、月、摩尼珠等…而水、琉璃、頗梨珠等無心、無作，不出一切光明等物…依佛法身方便智慧出諸光明及出無量應化色像；聲聞、緣覺解脫之身不能修集一切善根，故不能出。 | T16n0675 0687c07–20 |
| 求那 T679 | 同有無行，何故如來法身為眾生出大智光明，及出無量化像，非聲聞、緣覺解脫身耶？…譬如日月水火頗梨珠寶，彼同無行而出光明普照眾生；善法頗梨，眾生大威德故，眾生增上業故…如是攀緣無量法界修方便慧，得善治如來法身故，出智光明及化色像，非純解脫身。 | T16n0679 0720a16–23 |
| 攝決擇分 T1579 | 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？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彫飾末尼寶珠出印文像，不從所餘不彫飾者。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。 | T30n1579 0736b02–12 |
異文所繫：（甲）「化身影像」玄奘／攝決擇分，流支作『應化鏡像／應化色像』，求那作『化像／化色像』。（乙）喻體「頗胝迦寶」玄奘／攝決擇分（sphaṭika·圓測品4「此云黃綠色」〔X0186a20〕），流支作「頗梨珠」，求那作「頗梨珠寶」（頗胝迦／頗梨·異譯；求那校本明本作「玻瓈」）。（丙）此即圓測列名跳「九」之段——經文具存，圓測列名自八跳十，無「九」標目，如實記。
〔子⑿〕句十 淨穢二土差別·奉持·圓滿法身證覺
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 諸穢土中，何事易得？何事難得？…諸穢土中，八事易得，二事難得。…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。…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。…此名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。 | T16n0676 淨穢土 0711b03–14·奉持證覺 0711b15–21 |
| 流支 T675 | 不淨國土中，何法易得？何法難得？…不淨國土中有八事易得、二事難得。…外道易得、受苦眾生易得、生下姓家勢力敗壞易得、惡行眾生易得、破戒眾生易得、入惡道眾生易得、發下品心小乘眾生易得、發菩提心菩薩狹劣心易得。…二事難得？高心修行菩薩難得、諸佛如來出世難得。…此法門名『說諸佛如來住持力了義經』…汝當奉持。說此如來住持力了義經時，七萬五千菩薩得滿足法身。 | T16n0675 淨穢土 0688a07–17·奉持 0688a18–23·得益 0688a22–24 |
| 求那 T679 | 不淨佛國，何者難得易得耶？…不淨佛國，八事易得，二事難得，所謂外道，貧窮眾生，生下姓家，具足不具足，壞行諸惡行，犯戒，惡趣，下劣悕望方便行菩薩…勝悕望方便行，菩薩及如來出世，是名二事難得。…此經名『如來所作隨順處了義說』，如是奉持。說是如來所作隨順處了義說經時，七萬五千菩薩得分別滿足法身三昧。 | T16n0679 淨穢土 0720b05–12·奉持 0720b13–17 |
| 攝決擇分 T1579 | 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？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。善男子！諸淨土中與上相違，當知八事甚為難得，二事易得。世尊！於此解深密法門中，此名何教？我當云何奉持？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。 | T30n1579 0736b27–0736c12 |
異文所繫：（甲）『穢土／不淨國土／不淨佛國』三譯；古德音寫無徵，不據現代還原補梵。（乙）奉持經名，玄奘／攝決擇分作「如來成所作事了義之教」，流支作「說諸佛如來住持力了義經」，求那作「如來所作隨順處了義說」（成所作事／住持力／所作隨順處·異譯，本品題名所本）。（丙）末句「皆得圓滿法身證覺」玄奘／攝決擇分（七十五千菩薩摩訶薩），流支作「得滿足法身」（七萬五千），求那作「得分別滿足法身三昧」（七萬五千）。
攝決擇分卷78 對品8 為全品完整牒引（〔T30n1579 0733c15（後半）–17〕「復次，即依乘假安立，分別如來成所作事，當知如解深密經中，曼殊室利菩薩摩訶薩請問佛言…」起，〔0736c12〕「皆得圓滿法身證覺」訖，即卷七十八卷末），續品7觀自在段（〔0729a18–19〕起）之後，《瑜伽師地論》署彌勒菩薩說、玄奘譯，於論中明引本經，牒引時略去多數對告問答之框句（曼殊室利菩薩復白佛言／佛告曼殊室利菩薩曰等），餘文與玄奘本近同，間有小異（異體字·與／由等）；十二段（法身相迄淨穢土）俱在。〔此為攝決擇分牒引解深密經之末段，品8 訖即卷78 訖。〕
三、唯識義之經據（眼）
本品是果位佛身與佛說的經據：經文明說如來法身、化身、無加行心生起、言音三種、四道理、一切智五相與五相清淨。圓測判本品繫「顯所得果」〔X0203b22–23〕，並把經文諸段開為三身科〔X0400c24–0401a03〕；因此三身之說須標為古德科判，不可反署為 T676 經文名目。
（一）如來法身·轉依·化身，以及古德三身科判〔子⑴⑵⑸⑹⑺⑻〕——逐繫本經與古德出處：
- 法身相·轉依成滿〔T16n0676 0708b14–20〕「若於諸地波羅蜜多，善修出離，轉依成滿，是名如來法身之相…無戲論故，無所為故」：法身＝諸地波羅蜜多善修出離所證之轉依（圓測「言轉依者…所有真義皆悉顯現，故名轉依圓成實性」〔X0401b06–08〕）。
- 二乘解脫身·法身差別〔T16n0676 0708b21–26〕「世尊！聲聞、獨覺所得轉依，名法身不？」〔…〕「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。」：經文立解脫身平等、法身有別；惑障／所知障之配屬見遁倫古釋〔T42n1828 0787b12–16〕。
- 化身生起·化身善巧·化身有心無心〔T16n0676 化身生起 0708b28–c02·善巧 0708c04–08·有心無心 0710c15–17〕「化身相有生起，法身之相無有生起」「同時入胎…成等正覺，次第示現」「善男子！非是有心，亦非無心。何以故？無自依心故，有依他心故。」：化身（變化身）之生起·八相·心相。
- 無加行心生起（古德判為受用身相）〔T16n0676 0710c01–14〕「非心意識生起所顯，然諸如來有無加行心法生起…先所修習方便般若加行力故，有心生起」：經文未用「受用身」；圓測、遁倫俱判此段為受用身相〔X0400c24–0401a02·T42n1828 0790a22–23〕。
- 三無二相〔T16n0676 0710c27–0711a02〕「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。」
- → 攝大乘論〈彼果智分〉三身（自性身·受用身·變化身）·〈果斷分〉轉依 · 成唯識論卷十究竟位（四智·三身·轉依·障斷）· 辯中邊論〈辯修分位品〉三身〔T31n1600 0473a09–11〕。
（二）如來言音（契經·調伏·本母）·四道理·一切智五相·五相清淨〔子⑷〕——逐繫本經出處：
- 言音三種〔T16n0676 0708c12–13〕「如來言音略有三種：一者、契經；二者、調伏；三者、本母」：佛說三藏（sūtra／vinaya／mātṛkā）；契經依四事·九事·二十九事〔0708c16–0709a09〕。
- 本母十一相·八行觀〔T16n0676 本母 0709a17–23·八行觀 0709a27–b02〕「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。」〔…〕「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。」
- 四道理〔T16n0676 0709b11–18·0710a17–18〕「觀待道理·作用道理·證成道理·法爾道理」：佛說所依之四種正理（本母行相之第七「道理」）。
- 五相清淨·一切智五相·七相不清淨〔T16n0676 五相清淨 0709b22–24·一切智 0709c18–28·七相不清淨 0710a02–06〕「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。」「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。」「由現量故、由比量故、由聖教量故」〔0709c28–0710a01〕：證成道理之清淨（三量）·一切智之五相。
- → 瑜伽師地論〈攝決擇分〉卷七十八逐句牒引本品言音三種、四道理與一切智五相，是同譯者直接平行。其餘後論只在有明確段落時另列，不以泛稱宣稱直接依存。
（三）不共陀羅尼義·放大智光〔子⑸⑼〕——逐繫本經出處：
- 不共陀羅尼義〔T16n0676 0710b11–21〕「若雜染法、若清淨法，我說一切皆無作用，亦都無有補特伽羅…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」：佛密意言詞之不共陀羅尼（重頌〔0710b23–28〕重宣）。
- 放大智光出化身影像〔T16n0676 0711a06–18〕「等無加行…如來法身，為諸有情放大智光，及出無量化身影像…緣於無量法界方便般若，極善修習磨瑩，集成如來法身」：法身無加行而放智光出化身（二乘解脫身無此事）。
- → 成唯識論卷十究竟位（法身大用·二障斷之無加行用）· 攝大乘論〈彼果智分〉受用·變化身之業用。
四、諸家異釋（古德·標宗）
藏經內現存古德源涉本品者：圓測《解深密經疏》（主·現存專疏主錨，現存本止於子⑶化身善巧·卷九末識語「罄于第九卷」，子⑷以下無傳）· 遁倫《瑜伽論記》（釋攝決擇分品8牒引段·十四門·全品俱備，存備·景·泰諸家讀）· 窺基《大乘法苑義林章》（〈三身義林〉引品8化身有心無心一句）。
圓測《解深密經疏》X21n0369（主·止子⑶）
判本品『總分為二·十二問答』科文（目①科文即出此·如實標列名跳九）：
「於一品內總分為二：初問答正說分；後爾時曼殊室利至云何奉持下，明依教奉持分。就正說中十二問答，即分十二：一問答分別法身之相；二明如來化身生起相；三明如來化身善巧；四明如來言音差別；五爾時曼殊室利下，明諸如來心生起相；六明化身有心無心；七明如來所行境界差別之相；八明如來於相性為緣差別；十明如來法身三乘解說身差別相；十一明如來菩薩威德住持有情相；十二明淨穢二土差別相。」〔X21n0369 X0400c15–24〕
開十二為三身科（法身／化身／受用身·指三身別章）：
「或可十二，即分為三：初明法身相；次曼殊室利至云何應知如來生起，明化身相；爾時曼殊室利下，明受用身相。雖有兩解，且依後釋。然此三身之義，具如別章。」〔X21n0369 X0400c24–0401a03〕
釋法身相（轉依成滿·了因生因·引攝論雜集）：
「文有四節：一佛告等者，標說聽者。二若於諸地波羅蜜多善修出離者，顯法身因有其二種：一者六度地是修因所依位地，度即依地所修正因，望於法身即是了因，於餘二身即生因…言轉依者，如攝大乘第七卷說，謂非真義皆不顯現所執性也。所有真義皆悉顯現，故名轉依圓成實性。言成滿者，簡異圓滿…至於果轉名成滿。」〔X21n0369 X0401a21–b09〕
釋曼殊室利名義（妙吉祥·真諦記）：
「曼殊室利菩薩者，此云妙吉祥。真諦師云：心恒寂靜，於怨親中平等利益，不為損惱，名為吉祥。」〔X21n0369 X0401a04–06〕
釋化身八相（兼取諸經合十一相）：
「第二正明化相。然此化相多少差別，諸教不同。無上依經有十三相…依相續經為十一相…依深密經亦十一相，與相續經大同少異，謂加住胎及大捨相，闕詣道場及降魔相。今此經中唯為七相，兼取諸經住天、住胎、轉法輪、入涅槃，合十一相以釋此經。」〔X21n0369 X0403a22–b08〕
現存疏終識語（子⑶後罄·子⑷以下無傳）：
「第二經結文，可知。」〔X21n0369 X0405c22〕「經文未竟，宜有次疏，惜哉！此本罄于第九卷，後學須尋而全備焉。」〔X21n0369 X0406a01–02〕
〔故圓測疏實覆子⑴法身相（X0400c13–0402c05）·子⑵化身生起（X0402c06–0403a06）·子⑶化身善巧（X0403a07–0405c22）三段；子⑷言音差別·子⑸心生起·子⑹化身有心無心·子⑺所行境界·子⑻三無二相·子⑼放大智光·子⑽⑾威德住持·子⑿淨穢土，圓測疏俱闕，逐目標〔圓測疏闕〕。〕
遁倫《瑜伽論記》T42n1828（釋攝決擇分品8牒引段·十四門·全品俱備）
遁倫釋攝決擇分卷78曼殊室利段，判『請問三身義·十四門』，存備·景·泰諸家：
「自下大段第七曼殊室利菩薩請問三身義。先標宗指經；次正引經文。於中，先問答正辨；後立名時益。前中，有十四門。」〔T42n1828 0787b06–08〕
釋法身相·二乘轉依（斷惑障得解脫身·斷所知障得法身·恒沙功德）：
「初問答辨法身之相…於諸地中修出離以為了因，顯淨真如轉依成滿是法身相。第二明二乘轉依不名法身。以其未斷所知障故，由斷惑障所顯真如名解脫身，由解脫身三乘平等，由法身故有其差別。無量功德最勝差別，算數難知者，此文則證本有真如有恒沙功德。」〔T42n1828 0787b09–16〕
釋化身作業（他受用身及變化身生起·略不辨自受用身·備景泰三家）：
「第三明諸如來化身作業，備、景師云：化身作業，如世界起者，此文意辨他受用身及變化身生起之相，略不辨自受用身…泰師云：如三千世界起時，一切眾生種類共感所起，化身業亦復如是，如來一切功德所起為相。第四明化身身方便善巧，則是八相成道相。」〔T42n1828 0787b16–23〕
釋言音差別（三藏·本母梵名）：
「第五明如來言音差別。初問答總標，如來言音不過三藏。一者、契經；二者、調伏，舊名為滅；三者、本母，舊名摩德勒伽，今云摩呾履迦，此云本母，由此藏中廣辨諸義，出生種種道理，故名本母。」〔T42n1828 0787b24–29〕
釋四道理（法爾道理·地常堅性…有佛無佛法性安住）：
「七、道理，有四道理。一、觀待道理〔…〕。二、作用道理〔…〕。三、證成道理〔…〕。四、法爾道理〔…〕。」又云：「四、法爾道理，如來出世至名法爾道理者，地常堅性乃至風常動性，善招樂報惡招苦果，故言有佛無佛法性安住法住法界。」〔T42n1828 0788b20–0789c22〕
釋一切智五相（初辨後結·三量）：
「一切智相，當有幾下，因問答辨一切智相略有五種，初辨後結。言如是生故者結初，若有出現世間一切智聲無不普聞，結餘四句可知。」〔T42n1828 0788c26–29〕
釋受用身心生起·化心有心無心：
「第七明受用身心生起相，有二問答…然遠由內地方便般若加行力故有心生起，有法、喻、合。第八明化心有心無心義，心不可化，故佛化身無自依心。然依受用佛心，對緣利物，故云有依他心。」〔T42n1828 0790a22–27〕
釋放大智光（法身對二乘解脫身辨差別）：
「第十二明如來法身對彼二乘解脫之身辨其差別。景、備等云：言如來法身為諸有情故大智光，及無量化身影像者，并據增上遠緣中說，從受用身出化身等，則親緣起。言謂大威德有情所住持故者，日月天子所住持力故放大光明，此況諸佛大威德者所證法身故，能現彼化身影像，諸有情業增上力故者，是第二緣，由諸有情為黑闇修光明業增上力故，感彼日月頗胝迦寶，故放大光，則譬諸眾生有見佛業緣，彼法身，放大光明，非餘水火頗胝迦寶能放光者，譬彼二乘證解脫身，無前二用故也。」〔T42n1828 0790b15–26〕
校記：遁倫底本作「為諸有情故大智光」，此處不逕改作「放」。
遁倫十四門終於「下立名時益，可知」〔T42n1828 0790c07〕，續入卷七十九（別處·非品8）。十四門即：法身相·二乘轉依·化身作業·化身善巧·言音差別·不共陀羅尼·受用身心生起·化心有心無心·所行境界·三無二相·佛變德·放大智光·威德住持·穢土八事易得二事難得。
窺基《大乘法苑義林章》T45n1861（〈三身義林〉引品8化身有心無心）
窺基於三身義辨成事智變化身，逐句引本經化身有心無心：
「若成事智為變化者。解深密經問變化身為有心為無心。經應定答言化身有心。說佛五識為此身故。如何經說不得言有心無自依心故。不得言無心有依他心故。」〔T45n1861 0359c13–17〕
窺基義林章餘段（法身相·言音三藏·四道理·一切智·三無二相·放大智光·淨穢土）未見直接引文本品（其本母四事九事二十九事·別解脫七相·本母十一相段〔T45 0274a01–08〕窺基明繫《顯揚論》第二十，非繫本經，從闕）。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音義所徵 | 唯識精確義 |
|---|---|---|---|
| 法身 ／ 轉依 | — | 〔本經 T16n0676 0708b17〕；圓測「言轉依者，如攝大乘第七卷說…所有真義皆悉顯現，故名轉依圓成實性」〔X0401b06–08〕；遁倫「顯淨真如轉依成滿是法身相」〔T42n1828 0787b11–12〕；古德音寫無徵，從闕 | 諸地波羅蜜多善修出離所證之轉依（斷所知障所顯真如）；如來法身具無量功德最勝差別。若依後世五位框架互讀，可對照「究竟位」；該位名非本經語 |
| 化身 ／ 變化身 | — | 〔本經 T16n0676 0708b28·0710c15〕；圓測「明化身相」〔X0401a02〕；遁倫「他受用身及變化身生起之相」〔T42n1828 0787b18〕；古德音寫無徵，從闕 | 三身之一；如世界起一切種類·八相示現·非有心非無心（無自依心·有依他心） |
| 受用身 | — | 〔本經 T16n0676 0710c01 心生起段；經文未用「受用身」名〕；圓測「明受用身相」〔X0401a02〕；遁倫「受用身心生起相」〔T42n1828 0790a22–23〕；古德音寫無徵，從闕 | 三身之一；無加行心生起（先所修習方便般若加行力故） |
| 解脫身 | — | 〔本經 T16n0676 0708b22〕；求那夾註「五分法身名解脫，梵音云毘尼木叉，涅槃解脫梵音云木叉」〔T16n0679 0718b06〕；『毘尼木叉／木叉』只證解脫語根音寫，不證「解脫身」複合詞，故從闕 | 聲聞獨覺斷惑障所顯之身；三乘平等（非法身·無法身之無量功德差別） |
| 契經 ／ 修多羅（流支·求那） | sūtra | 〔本經 T16n0676 0708c13·流支 T16n0675 0685b10–12·求那 T16n0679 0718b21–23〕；遁倫「契經」〔T42n1828 0787b25〕 | 如來言音三藏之一；依攝事顯示諸法（四事·九事·二十九事） |
| 調伏 ／ 毘尼（流支·求那） | vinaya | 〔本經 T16n0676 0708c13·流支 T16n0675 0685b10–12·求那 T16n0679 0718b21–23〕；遁倫「調伏，舊名為滅」〔T42n1828 0787b25–26〕；求那「波羅提木叉」prātimokṣa〔T16n0679 0718c13–14〕 | 如來言音三藏之一；顯示別解脫及別解脫相應法（七相） |
| 本母 ／ 摩得勒伽（流支）／ 摩德勒伽（求那） | mātṛkā | 〔本經 T16n0676 0708c13〕；遁倫「本母，舊名摩德勒伽，今云摩呾履迦，此云本母，由此藏中廣辨諸義，出生種種道理，故名本母」〔T42n1828 0787b26–29〕 | 如來言音三藏之一；以十一種相決了分別顯示諸法（含八行觀·四道理） |
| 四道理 | — | 〔本經 T16n0676 0709b11〕；遁倫「七、道理，有四道理。一、觀待道理〔…〕。二、作用道理〔…〕。三、證成道理〔…〕。四、法爾道理〔…〕。」〔T42n1828 0788b20–0789c22〕；古德音寫無徵，從闕 | 本母行相之第七；觀待道理·作用道理·證成道理·法爾道理（佛說所依之四正理） |
| 陀羅尼 | dhāraṇī | 〔本經 T16n0676 0710b06–07「不共外道陀羅尼義」·古德「持明者，梵云陀羅尼」T39n1797 0795a26〕 | 不共外道之密意言詞；令菩薩善悟入佛所說甚深密意 |
| 爾焰（求那）／ 所知 | jñeya | 求那本品譯「所知」作「爾焰」（如緣相「說一切種爾焰事」〔T16n0679 0718c26〕，與品7求那爾焰同例）；古德音寫即求那音譯 | 所知（境）；菩提分法所緣相之「遍一切種所知事」（〔本經 0709a26–27〕） |
| 頗胝迦 ／ 頗梨（流支·求那） | sphaṭika | 〔本經 T16n0676 0711a11〕；圓測品4「頗胝迦者，此云黃綠色」〔X0186a20〕；求那校本明本作「玻瓈」 | 水精寶；放大智光喻之喻體（日月輪水火二種頗胝迦寶放大光明） |
| 五分法身（求那夾註） | — | 求那夾註「五分法身名解脫」〔T16n0679 0718b06〕；古德音寫無徵，從闕 | 戒·定·慧·解脫·解脫知見五分；古德以五分法身釋解脫身名 |
六、譬喻·修辭
本品多為法義問答（三身·言音·四道理·一切智·五界差別），喻體較疏；唯心生起段與放大智光段有喻，餘多無喻，從闕者註明。
（一）〔子⑸〕睡眠覺·滅盡定起喻（受用身無加行心生起）——〔T16n0676 0710c08–14〕「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」：
- 喻體：無心睡眠之覺·滅盡定之起（皆非現加行，由先所作加行勢力而起）。
- 喻依：如來受用身無加行心生起（由先所修方便般若加行力）。
- 所顯：如來法身無加行而有心法生起——非心意識所顯，然由本修加行力故心起，猶如變化。
- 流支／求那異譯同設此二喻（求那「非無心眠作覺行…非入滅受想定作覺行」〔T16n0679 0719c25–27〕）。
（二）〔子⑼〕日月頗胝迦寶放光·末尼寶珠出印文像喻（法身放大智光出化身影像）——〔T16n0676 0711a10–18〕「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」：
- 喻體一：日月輪水火二種頗胝迦寶（等無加行而放大光明，非餘水火頗胝迦寶；由大威德有情住持·有情業增上力）。
- 喻體二：善工雕飾之末尼寶珠（出印文像，不從不雕飾者）。
- 喻依：緣無量法界方便般若極善修習磨瑩所集成之如來法身（能放大智光明·出化身影像）。
- 所顯：法身等無加行而能放智光出化身影像，二乘解脫之身無此事——由法身極善修習方便般若磨瑩故（遁倫「彼法身放大光明，非餘水火頗胝迦寶能放光者，譬彼二乘證解脫身，無前二用故也」〔T42n1828 0790b24–26〕）。
- 流支作『日月摩尼珠·善巧練治珠寶』〔T16n0675 0687c11–15〕，求那作『日月水火頗梨珠寶·善法頗梨』〔T16n0679 0720a18–21〕，喻骨同（頗胝迦／頗梨·摩尼／末尼）。
餘段（法身相·化身善巧·言音差別·化身有心無心·所行境界·三無二相·威德住持·淨穢土）多法義問答·法數開列，喻少；流支／求那異譯亦無別喻可對勘。
七、互讀
本品經文明說如來法身、化身、無加行心生起、言音四道理與一切智五相；古德再將相關段落判攝為三身。以下分開經文、古德科判與後論互讀：
- 攝大乘論〈彼果智分〉三身·〈果斷分〉轉依：可與本品法身轉依、化身及古德三身科判互讀；圓測釋法身轉依引「攝大乘第七卷」〔X0401b06〕，釋出離引「攝大乘第八卷」〔X0401b04〕。
- 成唯識論卷十究竟位：四智、三身、轉依與障斷，可與本品佛果身義及古德三身科判互讀；不把其全部果位學說反署為本品明文。
- 辯中邊論〈辯修分位品〉：只取三身明文〔T31n1600 0473a09–11〕互讀；不把〈辯無上乘品〉的教授、四道理、一切智或轉依泛配本品。
- 瑜伽師地論〈攝決擇分〉卷七十八：以「即依乘假安立，分別如來成所作事」〔T30n1579 0733c15（後半）–16〕為框句，逐句牒引本品全文，是論中明引／同譯者平行；其所引仍是法身、化身與無加行心等經文，三身合科另屬圓測、遁倫之釋。
互讀為主題指引；只有條目明列之藏經號與行號才作來源主張。
八、校本定位
- 玄奘 T676（底本）：如來成所作事品〔T16n0676 0708b13〕起—〔0711b21〕「皆得圓滿法身證覺」訖（全經末品·卷五）。子⑴ 法身相 0708b14–26（法身相 0708b14–20·二乘解脫身 0708b21–26）· 子⑵ 化身生起 0708b26–c02 · 子⑶ 化身善巧 0708c02–08 · 子⑷ 言音差別 0708c08–0710b04（言音三種 0708c12–16·契經四九二十九事 0708c17–0709a09·調伏七相 0709a09–16·本母十一相 0709a17–0710b04·八行觀 0709a27–b02·四道理 0709b11–18·五相清淨 0709b19–c16·一切智五相 0709c17–28·七相不清淨 0710a02–17·法爾道理 0710a17–18·自性相等六相 0710a21–b04）· 子⑸ 心生起相 0710b05–c14（不共陀羅尼 0710b05–21·重頌 0710b23–28·心生起 0710b29–c14）· 子⑹ 化身有心無心 0710c14–17 · 子⑺ 所行境界差別 0710c17–24（五界差別 0710c21–24）· 子⑻ 於相性為緣差別 0710c24–0711a06（三無二相 0710c27–0711a02·化身見聞奉事 0711a02–06）· 子⑼〔列名跳九處〕放大智光 0711a06–18 · 子⑽ 威德住持身財 0711a18–b03 · 子⑾ 威德住持有情相〔按經文與子⑽同一問答〕· 子⑿ 淨穢土 0711b03–14·奉持「如來成所作事了義之教」0711b15–19·圓滿法身證覺 0711b19–21。
- 流支 T675（全本主對校·第十一文殊師利問品·全經末品）：聖者文殊師利法王子菩薩問品〔T16n0675 0685a09〕起—〔0688a25〕訖（卷五）。法身相 0685a11–24·化身生起 0685a26–28·化身善巧 0685b01–05·言音三種（修多羅毘尼摩得勒伽）0685b09–10·契經四九二十九事 0685b12 起·三無二相 0687b26–c03·化身有心無心 0687b15 起·放大智光 0687c07–20·威德住持 0687c21–0688a06·淨穢土 0688a07–17·奉持「說諸佛如來住持力了義經」0688a18–23·得滿足法身＋歡喜奉行 0688a22–25。
- 求那 T679 專譯（品8 活校本·全本內容對應本品；藏經原始標記未立正式品目）：《相續解脫如來所作隨順處了義經》〔T16n0679 0718a27〕起—〔0720b17〕訖。法身相 0718a28–b08（解脫身夾註「毘尼木叉」0718b06）·化身生起 0718b10–12·化身善巧 0718b13–17·言音三種（修多羅毘尼摩德勒伽）0718b21–23·契經四九二十九事 0718b24–c12·別解脫七相 0718c13–18·本母十一相 0718c19–0719b26·八行觀（八行觀察）0718c26–0719b18·四道理（四種成）0719a06–11·五相清淨（五淨相）0719a12–27·一切智五相 0719a28–b05·七相不淨 0719b05–17·法爾道理（法成）0719b17–18·重頌 0719c13–20·心起（古德判為受用身段）0719c21–28·化身有心無心 0719c29–0720a01·所行境界五種 0720a04–07·三無二相 0720a07–12·化身見聞 0720a12–15·放大智光 0720a16–23·威德住持 0720a23–0720b05·淨穢土 0720b05–12·奉持「如來所作隨順處了義說」0720b13–15·得分別滿足法身三昧 0720b15–17。
- 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·十二段俱引全文·卷七十八卷末）：卷七十八。「復次，即依乘假安立，分別如來成所作事，當知如解深密經中…」〔T30n1579 0733c15（後半）–17〕起—「皆得圓滿法身證覺」〔0736c12〕訖（即卷七十八卷末·續品7觀自在段後）。法身相 0733c17–28·化身生起 0733c29–0734a03·化身善巧 0734a04–09·言音三種 0734a11–15·本母 0734b18 起·四道理 0734c11–0735b18·一切智五相 0735a18–27·法爾道理 0735b16–18·不共陀羅尼與重頌 0735c06–27·心生起 0735c28–0736a12·五界差別 0736a17–20·放大智光與頗胝迦喻 0736b02–12·淨穢土 0736b27–0736c07·奉持證覺 0736c08–12。
- 圓測 X0369（主·專疏·現存本止子⑶）：如來成所作事品釋（卷九「如來成所作事品第八」X0400b13 起）。大科 X0203b19–23 · 總分為二·十二問答（列名跳九）X0400c15–24 · 三身科（法身／化身／受用身·指別章）X0400c24–0401a03 · 子⑴法身相 X0400c13–0402c05（曼殊室利名義 X0401a04–06·法身轉依成滿 X0401a21–b09·二因不思議 X0401b21–c03·解脫身 X0401c21 起）· 子⑵化身生起 X0402c06–0403a06 · 子⑶化身善巧 X0403a07–0405c22（化相多少諸教不同·合十一相 X0403a22–b08·經結文 X0405c22）。現存疏終識語「罄于第九卷」X0406a01–02；子⑷言音差別·子⑸心生起·子⑹化身有心無心·子⑺所行境界·子⑻三無二相·子⑼放大智光·子⑽⑾威德住持·子⑿淨穢土，圓測疏俱闕。
- 遁倫 T1828（釋攝決擇分品8牒引段·十四門·全品俱備）：「自下大段第七曼殊室利菩薩請問三身義…前中有十四門」〔T42n1828 0787b06–08〕起—「下立名時益，可知」〔0790c07〕訖。法身相 0787b09–12·二乘轉依解脫身 0787b12–16·化身作業（三身·備景泰）0787b16–22·化身善巧八相 0787b22–24·言音三藏（本母梵名）0787b24–29·五種界 0787c14–15·四道理 0788b20·法爾道理 0789c20–22·一切智五相 0788c26–29·三量 0789a01–04·受用身心生起 0790a22–25·化心有心無心 0790a25–27·放大智光（對二乘）0790b15–26·威德住持 0790b26–c05·穢土八二 0790c05–07。
- 窺基 T1861：〈三身義林〉引品8化身有心無心〔T45n1861 0359c13–17〕。餘段（法身相·言音三藏·四道理·一切智·三無二相·放大智光·淨穢土）未見直接引文，從闕（本母四九二十九事·七相·十一相段繫《顯揚論》第二十〔T45 0274a01–08〕，非繫本經）。
- 真諦《佛說解節經》T677：不涵蓋本品，從闕（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本）。
The chapter explicitly speaks of the Tathāgata's Dharma-body, transformation-body, mind arising without application, three kinds of speech, four principles, five marks of all-knowing wisdom, and five marks of purity. Woncheuk and Dunlun read the first three groups as the Dharma-body, transformation-body, and enjoyment-body; “enjoyment-body” and “three bodies” are exegetical labels, not terms used by T676 here. Woncheuk divides the chapter into a question-and-answer portion of twelve exchanges and an upholding-the-teaching portion; his list skips “nine,” a feature of the transmitted commentary. The surviving commentary ends in scroll nine after the third section. Guṇabhadra's T679 supplies an independent alternate translation for segment-by-segment collation.
I. Doctrinal-structural placement (科判定位)
| Structural system | Position of this chapter |
|---|---|
| Xuanzang T676, eight-chapter scheme | Eighth, the Chapter on the Tathāgata's Accomplishment of What Is to Be Done (如來成所作事品; scroll five; beginning at 〔T16 0708b13〕, ending with 「皆得圓滿法身證覺」 ["all won the realization-awakening of the perfect Dharma-body"] at 〔T16 0711b21〕, the final chapter of the whole sūtra) |
| Woncheuk's structural outline (X21n0369 · primary anchor) | The Section of the Holy Teaching's Right Exposition → displaying the fruit attained 〔X0203b23〕 → "the Chapter on the Tathāgata's Accomplishment of What Is to Be Done" (聖教正說分 → 顯所得果 →「如來成所作事品」) 〔X0400b13〕; the latter, "fruit attained," among the seven chapters gathered into three stretches — one chapter; within the chapter, "dividing the whole into two within a single chapter" 〔X0400c15〕: the question-and-answer right-exposition portion 〔twelve questions-and-answers〕 + the upholding-the-teaching portion |
| Bodhiruci T675, eleven-chapter scheme | Eleventh, the Chapter of the Holy Dharma-Prince Bodhisattva Mañjuśrī's Questions (第十一 聖者文殊師利法王子菩薩問品; scroll five; beginning at 〔T16 0685a09〕, ending at 〔0688a25〕, the final chapter of the whole sūtra) |
| Guṇabhadra T679, dedicated translation | The whole of the Xiāngxù-jiětuō rúlái suǒzuò suíshùn-chù liǎoyì jīng ＝ the independent alternate translation of Chapter 8 (Mañjuśrī's questions; the source text has no formal chapter heading; collatable segment by segment as a live witness; the T679 canon-number's own note records it as the separate translation of Bodhiruci T675's Chapter 11 and Xuanzang T676's Chapter 8) |
| Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 | Not covered (the Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; there is no Chapter on the Tathāgata's Accomplishment of What Is to Be Done) |
| Saṃdhinirmocana-section T1579 (攝決擇分) | Scroll 78, the Section that Settles the Meaning (卷七十八 攝決擇分): 「復次，即依乘假安立，分別如來成所作事，當知如解深密經中，曼殊室利菩薩摩訶薩請問佛言…」 ["Furthermore, relying upon the conventional establishing of the vehicle, distinguishing the Tathāgata's accomplishment of what is to be done — you should know it as in the Saṃdhinirmocana-sūtra, where the bodhisattva-mahāsattva Mañjuśrī asked the Buddha…"] 〔T30 0733c15 (second half)–17〕 below; the first half of that same lb closes Chapter 7 before the inline Chapter-8 paragraph, citing the whole text of Chapter 8 (all twelve sections cited), up to 〔0736c12〕 「皆得圓滿法身證覺」, i.e. the end of scroll 78, following on after the Avalokiteśvara passage of Chapter 7 |
| Dunlun T1828 | Glossing the citation-block of Chapter 8 within the Saṃdhinirmocana-section: 「自下大段第七曼殊室利菩薩請問三身義…前中有十四門」 ["From here, the seventh main section: the bodhisattva Mañjuśrī asks about the meaning of the three bodies… within the former there are fourteen gates"] 〔T42 0787b06–08〕, judging it into fourteen gates (the mark of the Dharma-body · the transformation-of-basis of the two vehicles · the activity of the transformation-body · the skillfulness of the transformation-body · the differences of speech · the dhāraṇī not shared with outsiders · the arising of the enjoyment-body's mind · whether the transformation-body's mind has mind or is without mind · His domain · the three marks of non-duality · the Buddha's transformation-virtue · the sending-forth of the great wisdom-light · the majestic virtue that upholds and maintains · the eight and two of the impure land), ending at 〔0790c07〕 「下立名時益，可知」 ["below, the naming and the benefit at the time, may be understood"], then entering scroll 79 |
| Kuiji T1861 | The Forest of Categories of the Mahāyāna Dharma-Garden, 〈Forest of Categories on the Three Bodies〉, citing Chapter 8's "whether the transformation-body has mind or is without mind": 「解深密經問變化身為有心為無心…不得言有心，無自依心故；不得言無心，有依他心故」 ["The Saṃdhinirmocana-sūtra asks whether the transformation-body has mind or is without mind… one cannot say it has mind, because it has no mind of its own; one cannot say it is without mind, because it has a mind dependent on another"] 〔T45 0359c14–17〕 (no direct citation of the remaining passages is seen; left blank) |
Woncheuk judges the whole sūtra's Section of Right Exposition to be "seven chapters gathered into three stretches," with the Chapter on the Tathāgata's Accomplishment of What Is to Be Done belonging to the latter stretch, "displaying the fruit attained" — one chapter:
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。所以如是說三分者，夫觀行者…」〔X21n0369 X0203b19–23〕
Title variant: this outline line reads 「如來成所住事品」; T676 and the chapter heading in this commentary read 「如來成所作事品」. Both forms are recorded as transmitted.
[From here, second, the Section of the Holy Teaching's Right Exposition. Within this section there are seven chapters gathered into three stretches: first, four chapters set forth the object to be contemplated 〔the chapter “The Mark of Ultimate Truth”, the chapter “The Marks of Mind, Manas, and Consciousness”, the chapter “The Marks of All Dharmas”, the chapter “The Absence of Intrinsic Nature”〕; next, two chapters distinguish the contemplating practice 〔the chapter “The Yoga of Discernment”, the chapter “The Grounds and the Perfections”〕; last, one chapter displays the fruit attained 〔the chapter “The Tathāgata's Accomplishment of What Is to Be Done”〕. The reason for speaking thus of three stretches is: as for the contemplative practitioner…]
Woncheuk's upper-level structural division of this chapter, "dividing the whole into two within a single chapter" (the top-level outline · listing the twelve questions-and-answers in parallel · with the listing of names skipping nine preserved as it stands):
「釋曰：第三正釋經文。於一品內總分為二：初問答正說分；後爾時曼殊室利至云何奉持下，明依教奉持分。就正說中十二問答，即分十二：一問答分別法身之相；二明如來化身生起相；三明如來化身善巧；四明如來言音差別；五爾時曼殊室利下，明諸如來心生起相；六明化身有心無心；七明如來所行境界差別之相；八明如來於相性為緣差別；十明如來法身三乘解說身差別相；十一明如來菩薩威德住持有情相；十二明淨穢二土差別相。」〔X21n0369 X0400c15–24〕
[Commentary: Third, properly explaining the sūtra-text. Within a single chapter, dividing the whole into two: first, the question-and-answer right-exposition portion; afterward, from "At that time Mañjuśrī… up to 'How am I to uphold it'" onward, setting forth the upholding-the-teaching portion. Within the right exposition there are twelve questions-and-answers, dividing into twelve: one, the question-and-answer distinguishing the mark of the Dharma-body; two, setting forth the mark of the arising of the Tathāgata's transformation-body; three, setting forth the skillfulness of the Tathāgata's transformation-body; four, setting forth the differences of the Tathāgata's speech; five, from "At that time Mañjuśrī" onward, setting forth the mark of the arising of the mind of the Tathāgatas; six, setting forth whether the transformation-body has mind or is without mind; seven, setting forth the mark of the difference of the Tathāgata's domain; eight, setting forth the Tathāgata's difference in being a condition for mark-and-nature; ten, setting forth the mark of the difference of the Tathāgata's Dharma-body and the three-vehicle expounding-bodies; eleven, setting forth the mark of the Tathāgata's and bodhisattvas' majestic virtue that upholds and maintains sentient beings; twelve, setting forth the mark of the difference between pure and impure lands.]
〔The listing of names skipping "nine" (eight → ten) preserved as it stands: here Woncheuk marks the question-and-answer sequence in order — "…eight, setting forth the Tathāgata's difference in being a condition for mark-and-nature; ten, setting forth the mark of the difference of the Tathāgata's Dharma-body and the three-vehicle expounding-bodies…" — jumping straight from eight to ten, with no text for a "nine" heading. This is an irregularity in Woncheuk's own transmitted edition's numbering (the sūtra-text itself is not deficient: the section ⑼ great-wisdom-light passage is fully present in the sūtra 〔T16n0676 0711a06–18〕); it is recorded as it stands, neither supplied nor reordered.〕
Woncheuk further opens "the twelve" by collecting them into three stretches as "the three bodies" (Dharma-body / transformation-body / enjoyment-body · the three-bodies division), making clear that what this chapter distinguishes is precisely the meaning of the three bodies, and pointing onward to a separate chapter on the three bodies:
「此即第一問答分別法身之相。或可十二，即分為三：初明法身相；次曼殊室利至云何應知如來生起，明化身相；爾時曼殊室利下，明受用身相。雖有兩解，且依後釋。然此三身之義，具如別章。」〔X21n0369 X0400c24–0401a03〕
[This is the first, the question-and-answer distinguishing the mark of the Dharma-body. Or alternatively the twelve may be divided into three: first, setting forth the mark of the Dharma-body; next, from "Mañjuśrī…" up to "How is one to know the Tathāgata's arising," setting forth the mark of the transformation-body; from "At that time Mañjuśrī" onward, setting forth the mark of the enjoyment-body. Though there are two readings, let us follow the latter explanation. Yet the meaning of these three bodies is fully as in a separate chapter.]
Dunlun, in his Notes on the Yogācārabhūmi, on the basis of the Chapter 8 citation-block of the Saṃdhinirmocana-section, judges it to be "asking about the meaning of the three bodies · fourteen gates," sharing the same bones as Woncheuk's three-bodies division:
「自下大段第七曼殊室利菩薩請問三身義。先標宗指經；次正引經文。於中，先問答正辨；後立名時益。前中，有十四門。」〔T42n1828 0787b06–08〕
[From here, the seventh main section: the bodhisattva Mañjuśrī asks about the meaning of the three bodies. First the tenet is marked and the sūtra pointed to; next the sūtra-text is properly cited. Therein, first the question-and-answer properly distinguishes; afterward, the naming and the benefit at the time. Within the former, there are fourteen gates.]
Woncheuk's surviving commentary breaks off at section ⑶: Woncheuk's commentarial gloss on this chapter goes up to the conclusion of section ⑶, the skillfulness of the transformation-body (the transformation-body's eight marks · seven marks), and there stops. At the end of scroll nine there is a colophon note: 「經文未竟，宜有次疏，惜哉！此本罄于第九卷，後學須尋而全備焉」 ["The sūtra-text is not finished; there ought to be a further commentary — alas! This copy is exhausted at the ninth scroll; later students must seek it out and complete it"] 〔X21n0369 X0406a01–02〕. Therefore, from section ⑷, the differences of speech, onward (down to section ⑿), there is no transmitted Woncheuk commentary, and each heading is marked 〔Woncheuk's commentary wanting〕 as it stands; for those segments the 古德 gloss leans on Dunlun's Notes on the Yogācārabhūmi (glossing the Saṃdhinirmocana-section citation-block · all fourteen gates of the whole chapter complete).
II. Cross-translation and explicit treatise quotation / same-translator parallel (異譯·論中明引／同譯者平行對勘)
The Chinese collation-witnesses for the key sentences of this chapter: Xuanzang T676 (base text) · Bodhiruci T675 (the full-text primary cross-collation · Chapter 11, the Chapter of Mañjuśrī's Questions) · Guṇabhadra T679 (the dedicated translation of Chapter 8 · live witness · collated segment by segment) · the Saṃdhinirmocana-section T1579, scroll 78 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all twelve sections cited in full text). Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; it does not cover this chapter; it is left blank. The twelve sections need not all carry four columns; below, those of doctrinal pith are selected for collation (the mark of the Dharma-body · the three baskets of speech · the four principles · the five marks of all-knowing-wisdom · the three-bodies arising of mind · the three marks of non-duality · the sending-forth of the great wisdom-light · pure and impure lands).
〔The whole of Guṇabhadra T679's Xiāngxù-jiětuō rúlái suǒzuò suíshùn-chù liǎoyì jīng is the independent alternate translation of Chapter 8, collatable segment by segment as a live witness — the principal alternate witness of this chapter; its end-of-text collation-note cites a Ming-edition interlinear gloss, 「此一經即解深密經第四第五卷別譯」 ["this one sūtra is the separate translation of the fourth and fifth scrolls of the Saṃdhinirmocana-sūtra"] 〔T16n0679 0718004 collation-note〕. Paramārtha's Foshuo Jiejie jing (佛說解節經) does not reach Chapter 8; left blank.〕
〔⑴〕Sentence 1 The mark of the Tathāgata's Dharma-body · transformation-of-basis · the liberation-body of the two vehicles
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 世尊！如佛所說如來法身，如來法身有何等相？…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。…聲聞、獨覺所得轉依，名法身不？…不名法身。…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。 | T16n0676 0708b14–24 |
| Bodhiruci T675 | 世尊！世尊！如來法身有何等相？佛告文殊師利：如實修行十地波羅蜜，轉身成就得妙法身，是名諸佛如來法身相應知。…彼佛法身有二種相不可思議…所謂法身離諸戲論、離諸一切有為行相…聲聞、緣覺轉身所得，為是法身？為非法身？…非法身也。…名解脫身，非法身也。依解脫身，聲聞、緣覺、諸佛如來其身平等，而佛法身差別殊勝。 | T16n0675 0685a11–22 |
| Guṇabhadra T679 | 如《相續解脫經》說：文殊師利白佛言：「世尊！世尊所說如來法身，如來法身有何相？」佛告文殊師利：地波羅蜜，善修習乘身轉集成，文殊師利！是如來法身相。當知復有不可思議相，有二因緣，謂彼離虛偽、無行；眾生計著虛偽行。…聲聞、緣覺身轉，亦是法身耶？…不名法身。…名解脫身〔夾註：五分法身名解脫，梵音云毘尼木叉，涅槃解脫梵音云木叉也〕。…解脫身者，聲聞、緣覺；諸如來等，唯法身差別。 | T16n0679 0718a27–b08 |
| Saṃdhinirmocana-section T1579 | 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。…聲聞、獨覺所得轉依，名法身不？善男子！不名法身。…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。 | T30n1579 0733c17–27 |
English of the base text (Xuanzang T676): "World-Honoured One! As for the Tathāgata's Dharma-body that the Buddha has spoken of — what kind of mark does the Tathāgata's Dharma-body have?… Good son! If, throughout the perfections of the grounds, one well cultivates and brings forth deliverance, so that the transformation of the basis is fully accomplished — this is what is called the mark of the Tathāgata's Dharma-body. You should know that this mark, by reason of two causes-and-conditions, is beyond conceiving: because it is free of conceptual elaboration; because it is free of any doing.… The transformation-of-basis won by śrāvakas and pratyekabuddhas — may it be called the Dharma-body?… It is not called the Dharma-body.… It is called the liberation-body. By reason of the liberation-body, all śrāvakas and pratyekabuddhas are said to be equal — utterly equal — with all the Tathāgatas; by reason of the Dharma-body, they are said to differ."
Variant-significance: (a) The questioner — Xuanzang / the Saṃdhinirmocana-section write 曼殊室利, Bodhiruci / Guṇabhadra write 文殊師利 (the same Mañjuśrī, a different transliteration; Woncheuk 「此云妙吉祥」 ["here 'Wondrous Auspiciousness'"] 〔X0401a05〕, Dunlun 「舊云文殊師利，舊翻妙德，今譯妙吉祥」 ["the old name is 文殊師利, the old translation 'Wondrous Virtue,' the present translation 'Wondrous Auspiciousness'"] 〔T42n1828 0787b09–11〕). (b) 轉依成滿 ["the transformation of the basis is fully accomplished"] Xuanzang / the Saṃdhinirmocana-section; Bodhiruci writes 轉身成就 ["the turning of the body is accomplished"], Guṇabhadra writes 乘身轉集成 ["the vehicle-body is turned and gathered together"] (transformation-of-basis / turning-of-body are alternate renderings; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied). (c) 無戲論故，無所為故 ["because it is free of conceptual elaboration; because it is free of any doing"] Xuanzang / the Saṃdhinirmocana-section; Bodhiruci writes 離諸戲論、離諸一切有為行相 ["apart from all conceptual elaboration, apart from all the marks of conditioned activity"], Guṇabhadra writes 離虛偽、無行 ["apart from the false-and-deceptive, without activity"] (free-of-doing / without-activity / marks-of-conditioned-activity · alternate renderings). (d) Below Guṇabhadra's "liberation-body" the interlinear gloss preserves the 古德 sound-forms 毘尼木叉 and 木叉; the other witnesses lack them. These sound-forms attest the liberation root, not the compound “liberation-body,” so no compound IAST is supplied.
〔⑵〕〔⑶〕Sentence 2 The arising of the transformation-body · the skillfulness of the transformation-body (the eight marks of attaining the way)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。…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。 | T16n0676 0708b28–c08 |
| Bodhiruci T675 | 化身生相隨世界相，一切種一切功德莊嚴住持相相應，是即化身生世間相應知。文殊師利！而佛如來法身不生。…一切佛國土三千大千世界中大勢力家及福田家一時退，入胎、住胎、出胎，生已增長，受五欲樂，而行大捨出家苦行、證菩提、轉法輪、入涅槃。…是應化身所作方便示現應知。 | T16n0675 0685a26–b05 |
| Guṇabhadra T679 | 化身相如世界起一切種如來功德，及清淨莊嚴住相。當知化身相起，法身無起。…一切三千大千諸佛世界，增上主家生，福田家生，入胎出胎生，長受五欲，出家苦行，往詣道場，菩提樹下降魔成佛，轉法輪已，現般涅槃，當知是示現化身巧方便。 | T16n0679 0718b10–17 |
| Saṃdhinirmocana-section T1579 | 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。…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。 | T30n1579 0734a01–09 |
English of the base text (Xuanzang T676): "The activity of all the Tathāgatas' transformation-bodies is like the arising of all the kinds of a world; it is adorned for the multitude by the Tathāgata's virtues, and has upholding-and-maintaining for its mark. You should know that the mark of the transformation-body has an arising, whereas the mark of the Dharma-body has no arising.… Throughout all the Buddha-lands of the three-thousand-great-thousandfold world — whether in a most-sovereign royal house that the multitude esteems, or in a house of great merit-field that the multitude esteems — He at one stroke enters the womb, is born, grows up, partakes of desires, leaves the household life, displays the practice of austerities, and, having set austerities aside, attains right and full awakening: thus does He display Himself in due order. This is called the skillful means by which the Tathāgata displays the transformation-body."
Variant-significance: (a) The eight marks of the transformation-body — Xuanzang / the Saṃdhinirmocana-section write 入胎·誕生·長大·受欲·出家·示行苦行·捨苦行·成等正覺 ["enters the womb · is born · grows up · partakes of desires · leaves the household life · displays austerities · sets austerities aside · attains right and full awakening"] (the eight marks in brief); Bodhiruci adds 住胎·大捨·轉法輪·入涅槃 ["abides in the womb · the great renouncing · turns the Dharma-wheel · enters nirvāṇa"], Guṇabhadra adds 往詣道場·降魔·轉法輪·般涅槃 ["goes to the place of awakening · subdues Māra · turns the Dharma-wheel · parinirvāṇa"] (Woncheuk for this chapter takes the various sūtras together to make eleven marks; Dunlun 「則是八相成道相」 ["this is the mark of attaining the way in eight phases"] 〔T42n1828 0787b23〕). (b) 化身 / 應化身 ["transformation-body / responsive-transformation-body"] — Xuanzang / Guṇabhadra / the Saṃdhinirmocana-section write 化身, Bodhiruci writes 應化身.
〔⑷〕Sentence 3 The three kinds of speech (sūtra · discipline · mātṛkā)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 如來言音略有三種：一者、契經；二者、調伏；三者、本母。…若於是處，我依攝事顯示諸法，是名契經。…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。…我以十一種相決了分別顯示諸法，是名本母。 | T16n0676 0708c12–13·0708c15·0709a10–11·0709a17–18 |
| Bodhiruci T675 | 如來有三種語。何等為三？謂說修多羅、毘尼、摩得勒伽。…我所說少事法，是名修多羅。…我為聲聞及諸菩薩說波羅提木叉及波羅提木叉相應法，是名毘尼事。…我所說十一種相示現了義經，是名摩得勒伽。…所謂世諦相、第一義諦相、觀菩提分法相、彼法相、自體相、彼法果相、受彼法說相、彼法障相、彼法隨順相、彼法過失相、彼法利益相。 | T16n0675 0685b09–10·0685b12–13·0685c05–06·0685c13–19 |
| Guṇabhadra T679 | 如來語者，說修多羅語、毘尼語、摩德勒伽語。…若我說諸法，攝事分齊，名修多羅…若我為弟子——聲聞、菩薩——說波羅提木叉，波羅提木叉相應學，是名毘尼事。…有十一種相，宣通分別廣說顯示，是名摩德勒伽。 | T16n0679 0718b21–22·0718b24–25·0718c13–14·0718c19–20 |
| Saṃdhinirmocana-section T1579 | 如來言音略有三種。一者、契經，二者、調伏，三者、本母。世尊！云何契經？云何調伏？云何本母？善男子！若於是處，我依攝事顯示諸法，是名契經。…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。…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。 | T30n1579 0734a12–15·0734b09–11·0734b17–18 |
English of the base text (Xuanzang T676): "The Tathāgata's speech is, in brief, of three kinds: first, the sūtra; second, the discipline; third, the mātṛkā.… If anywhere I set forth the dharmas by way of the matters-gathered, this is called the sūtra.… If, by way of śrāvakas and bodhisattvas, I set forth the prātimokṣa and the dharmas that accord with the prātimokṣa, this is called the discipline.… If, by way of eleven kinds of mark, I determine, analyze, and set forth the dharmas, this is called the mātṛkā."
Variant-significance: (a) The three baskets, by translated name — Xuanzang / the Saṃdhinirmocana-section translate the sense as 契經·調伏·本母 ["sūtra · discipline · mātṛkā"]; Bodhiruci / Guṇabhadra preserve the sound as 修多羅·毘尼·摩得（德）勒伽 ["sūtra · vinaya · mātṛkā"] (sūtra / vinaya / mātṛkā; Dunlun 『契經；調伏，舊名為滅；本母，舊名摩德勒伽，今云摩呾履迦，此云本母』 ["sūtra; discipline, whose old name is 'extinction'; mātṛkā, whose old name is 摩德勒伽, now 摩呾履迦, here 'mother-source'"] 〔T42n1828 0787b25–27〕). (b) The discipline — Xuanzang 「別解脫」 ["prātimokṣa"] (prātimokṣa), Guṇabhadra preserves the sound as 波羅提木叉. (c) 摩得勒伽 (Bodhiruci) / 摩德勒伽 (Guṇabhadra) / 摩呾履迦 (Dunlun's present translation) differ in graphs but agree in sound (mātṛkā).
〔⑷〕Sentence 4 The four principles (dependence · function · proving · dharma-nature)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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…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…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…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。 | T16n0676 四道理 0709b11–18·法爾道理 0710a17–18 |
| Bodhiruci T675 | 相應相者，有四種應知。何等為四？謂相待相應、能作所作相應、生相應、法體相應。相待相應者，謂何等因、何等緣能生有為行、名字等用，是名相待相應。能作所作相應者，何等因、何等緣能得法、能生法，能生法已能成辦業，是名能作所作相應。生相應者，謂何等因、何等緣知法、說法、示法，能成能正覺知，是名生相應。法體相應者，略說有二種。 | T16n0675 0686a23–0686b02 |
| Guṇabhadra T679 | 成者有四種：一者以有成、二者所作事成、三者助成、四者法成。若因若緣諸行起及隨說，是名以有成。若因若緣，諸法若得若成，若已起者作所作，是名所作事成。若因若緣，或宗或說或授或義，而成之覺之…若如來出世、若不出世，如是法住住法界，是名法成。 | T16n0679 0719a06–11·0719b17–18 |
| Saṃdhinirmocana-section T1579 | 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…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。 | T30n1579 0734c11–14·0735b16–18 |
English of the base text (Xuanzang T676): "Principle — you should know that it is of four kinds: first, the principle of dependence; second, the principle of function; third, the principle of proving; fourth, the principle of dharma-nature. The principle of dependence: that cause and condition can give rise to the formations, and that an account is set forth based thereon…; the principle of function: that cause and condition can attain the dharmas, or can bring them about, or, having arisen, can carry out their various works…; the principle of proving: that cause and condition can cause the meaning set up, set forth, and set as a mark to be established, and can make one rightly awaken to it…; the principle of dharma-nature: that whether or not a Tathāgata appears in the world, that dharma-nature, that abiding, that dharma-abiding, that dharma-realm — this is called the principle of dharma-nature."
Variant-significance: (a) The names of the four principles — Xuanzang / the Saṃdhinirmocana-section write 觀待·作用·證成·法爾道理 ["the principle of dependence · function · proving · dharma-nature"], Guṇabhadra writes 以有成·所作事成·助成·法成 ["accomplishment-by-what-exists · accomplishment-of-the-work-done · auxiliary-accomplishment · dharma-accomplishment"] (accomplishment / principle are alternate renderings; the four names agree in sequence and sense — accomplishment-by-what-exists ＝ dependence · accomplishment-of-the-work-done ＝ function · auxiliary-accomplishment ＝ proving · dharma-accomplishment ＝ dharma-nature; Dunlun glosses the four principles one by one 〔T42n1828 0788b20·0789c20〕; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied). (b) The principle of dharma-nature's 法性·安住·法住·法界 ["dharma-nature · abiding · dharma-abiding · dharma-realm"] agrees in all three (Guṇabhadra 「法住住法界」 ["dharma-abiding, abiding in the dharma-realm"]); Dunlun glosses dharma-nature, 「地常堅性乃至風常動性…故言有佛無佛法性安住法住法界」 ["the constant solidity-nature of earth, on to the constant motion-nature of wind… therefore it says: whether there is a Buddha or no Buddha, the dharma-nature abides, the dharma-abides, the dharma-realm"] 〔T42n1828 0789c20–22〕.
〔⑷〕Sentence 5 The five marks of purity · the five marks of all-knowing-wisdom
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。…一切智相者，當知有幾種？…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。…如是五種，當知名為一切智相。 | T16n0676 五相清淨 0709b22–24·一切智 0709c18–28 |
| Bodhiruci T675 | 淨有五種相…一者、彼現前見相，二者、依彼現前見相，三者、自相譬喻相，四者、成就相，五者、說清淨阿含相。…有五種法知一切智人相。何等為五？有人出世於諸一切天人世間名一切智，有人畢竟成就三十二大人之相、得十力法能斷一切眾生疑、具四無畏降伏一切諸魔怨敵、說法更無能作礙難、於說法中善說八聖菩提道分，現證成就四沙門果。…是名一切智人相應知。 | T16n0675 五相清淨 0686b02–06·一切智 0686b22–0686c02 |
| Guṇabhadra T679 | 淨有五種相…一者彼現前得相，二者彼依現前得相，三者自種比相，四者成相，五者快淨語說相。…一切智相有幾種？…有五種：一者若一切智名聞出于世間，二者成就三十二大人相，三者十力決斷一切眾生疑網，四者四無畏說法，一切外論不能難問、不能屈伏，五者若彼法律知，有八聖道、四沙門果。當知此五行，是一切智相。 | T16n0679 五相清淨 0719a12–14·一切智 0719a28–0719b05 |
| Saṃdhinirmocana-section T1579 | 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。…世尊！一切智者相，當知有幾種？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。…如是五種，當知名為一切智相。 | T30n1579 五相清淨 0734c22–24·一切智 0735a18–27 |
English of the base text (Xuanzang T676): "The mark of all-knowing-wisdom — you should know it is, in brief, of five kinds: first, that if there appears in the world the sound of an all-knowing one, there is none that does not hear it everywhere; second, the accomplishing of the thirty-two marks of a great being; third, the being furnished with the ten powers, able to sever all the doubts of all beings; fourth, the being furnished with the four fearlessnesses, setting forth the right Dharma, not subdued by any rival doctrine, yet able to crush all wrong doctrines; fifth, that within the well-spoken Dharma-and-discipline, the eightfold holy path and the four kinds of recluse, and the rest, are all presently obtainable. These five, you should know, are called the mark of all-knowing-wisdom.… By five kinds of mark it is called pure: first, the mark won by direct seeing; second, the mark resting upon what is won by direct seeing; third, the mark drawn from a simile of its own kind; fourth, the mark of the perfected-real; fifth, the mark of well-purified instruction."
Variant-significance: (a) The five marks of all-knowing-wisdom — Xuanzang / the Saṃdhinirmocana-section write 一切智聲·三十二大丈夫相·十力斷疑·四無所畏摧邪論·八支聖道四沙門 ["the sound of an all-knowing one · the thirty-two marks of a great being · the ten powers severing doubt · the four fearlessnesses crushing wrong doctrines · the eightfold holy path and the four recluses"], Guṇabhadra writes 一切智名聞·三十二大人相·十力決斷疑網·四無畏不能難屈·八聖道四沙門果 ["the renown of an all-knowing one · the thirty-two marks of a great person · the ten powers resolving the net of doubt · the four fearlessnesses that cannot be questioned or subdued · the eightfold holy path and the four recluse-fruits"] (great-being marks / great-person marks and the four recluses / the four recluse-fruits are alternate renderings; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied). (b) The five marks of purity — Xuanzang 現見所得·依止現見所得·自類譬喻所引·圓成實·善清淨言教 ["won by direct seeing · resting upon what is won by direct seeing · drawn from a simile of its own kind · perfected-real · well-purified instruction"], Guṇabhadra 現前得·依現前得·自種比·成·快淨語說 ["won in the present · resting upon what is won in the present · inferred from its own kind · accomplished · swift-pure speech-and-speaking"] (drawn from a simile of its own kind / inferred from its own kind · alternate renderings; perfected-real / accomplished; well-purified instruction / swift-pure speech-and-speaking).
〔⑸〕Sentence 6 The dhāraṇī not shared with outsiders · the repeated verse · the mark of the arising of mind
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 〔重頌〕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。…〔心生起〕云何應知諸如來心生起之相？…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。…先所修習方便般若加行力故，有心生起。…譬如正入無心睡眠…又如正在滅盡定中…還從定起。 | T16n0676 重頌 0710b23–24·心生起 0710b29–c14 |
| Bodhiruci T675 | 〔重頌〕諸法本無染、後時不清淨，染及於清淨，是諸法無我。…〔心生起〕世尊！世尊！如來心生有何等相？…如來非心意意識得名，而無諸行心生得名，依應化身說名為生。…依本方便般若修行自然而生。…如是，如來心生，依本般若方便修行成就應知。 | T16n0675 重頌 0687a25–0687b02·心生起 0687b03–13 |
| Guṇabhadra T679 | 〔重頌〕染污清淨法，無作亦無人，我說無所取，淨穢無先後。…〔心起〕如來心起有何相？…如來無心意識起，然如來無行心起當知如化…本所修智慧起故。譬如非無心眠作覺行…譬如非入滅受想定作覺行…如來心起亦復如是，本修習慧所起故。 | T16n0679 重頌 0719c13–14·心起 0719c21–28 |
| Saṃdhinirmocana-section T1579 | 〔不共陀羅尼〕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。…〔重頌〕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。…〔心生起〕云何應知諸如來心生起之相？…如是如來由先修習方便般若加行力故，當知復有心法生起。 | T30n1579 不共陀羅尼 0735c10–20·重頌 0735c21–27·心生起 0735c28–0736a12 |
English of the base text (Xuanzang T676): "How is one to know the mark of the arising of the mind of the Tathāgatas?… This one, the Tathāgata, is not made manifest by the arising of mind, manas, and consciousness; and yet the Tathāgatas do have an arising of mind-dharmas that is without application — you should know that this is like a transformation.… By reason of the power of the means and prajñā cultivated formerly, there is an arising of mind.… It is as when a person is just entering mindless sleep… or as when a person is just within the cessation-attainment… he again rises from the attainment.… 〔Repeated verse〕 All the defiled and the pure dharmas are without any function, without any pudgala; because I declare that they are apart from any doing, the defiled and the pure are not before-and-after."
Variant-significance: (a) 諸如來心生起之相 ["the mark of the arising of the mind of the Tathāgatas"] Xuanzang / the Saṃdhinirmocana-section; Guṇabhadra writes 如來心起有何相 ["what mark does the Tathāgata's arising of mind have"] (arising-of-mind / mind-arising · alternate renderings). (b) 方便般若加行力 ["the power of the means and prajñā application"] Xuanzang / the Saṃdhinirmocana-section; Guṇabhadra writes 本所修智慧 / 本修習慧 ["the wisdom cultivated formerly"] (means-and-prajñā / wisdom · alternate renderings). (c) 無心睡眠·滅盡定 ["mindless sleep · the cessation-attainment"] Xuanzang; Guṇabhadra writes 非無心眠·入滅受想定 ["it-is-not-that-without-mind sleep · entering the attainment of the cessation of perception-and-feeling"] (cessation-attainment / cessation-of-perception-and-feeling-attainment · alternate renderings; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied). All three take the waking from sleep and the rising from the attainment as similes for the Buddha's arising of mind without application (Dunlun 「受用身心生起相…有法、喻、合」 ["the mark of the arising of the enjoyment-body's mind… has the proposition, the simile, the joining"] 〔T42n1828 0790a22–25〕).
〔⑹〕Sentence 7 Whether the transformation-body has mind or is without mind
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 如來化身，當言有心為無心耶？…非是有心，亦非無心。何以故？無自依心故，有依他心故。 | T16n0676 0710c14–17 |
| Bodhiruci T675 | 世尊！世尊說如來應化所作化身，為是有心？為是無心？…佛言：文殊師利！得言有心、得言無心。何以故？以自心不得自在故，言無心；假他力故，言有心。 | T16n0675 0687b14–17 |
| Guṇabhadra T679 | 如來身為有心、為無心耶？…無心心不自在大自在故。 | T16n0679 0719c29–0720a01 |
| Saṃdhinirmocana-section T1579 | 世尊！如來化身當言有心，為無心耶？善男子！非是有心，亦非無心。何以故？無自依心故，有依他心故。 | T30n1579 0736a12–14 |
| Kuiji T1861 | 解深密經問變化身為有心為無心。經應定答言化身有心。說佛五識為此身故。如何經說不得言有心無自依心故。不得言無心有依他心故。 | T45n1861 0359c14–17 |
English of the base text (Xuanzang T676): "The Tathāgata's transformation-body — should it be said to have mind, or to be without mind?… It is neither possessed of mind nor without mind. Why so? Because it has no mind of its own, yet it has a mind dependent on another."
Variant-significance: (a) Xuanzang / the Saṃdhinirmocana-section write 非是有心，亦非無心。無自依心故，有依他心故 ["it is neither possessed of mind nor without mind; because it has no mind of its own, yet it has a mind dependent on another"]; Guṇabhadra abbreviates the rendering as 無心心不自在大自在故 ["without mind, mind not self-mastered, because of great self-mastery"] (Guṇabhadra's wording here is the most condensed). (b) Kuiji's 〈Forest of Categories on the Three Bodies〉, distinguishing the transformation-body by the wisdom-of-accomplishing-tasks, cites this sūtra's 無自依心故，有依他心故 ["because it has no mind of its own, yet it has a mind dependent on another"] (the same construal as Dunlun's 「化心有心無心…心不可化故佛化身無自依心，然依受用佛心對緣利物故云有依他心」 ["whether the transformed mind has mind or is without mind… because mind cannot be transformed, the Buddha's transformation-body has no mind of its own; yet, depending on the enjoyment-Buddha's mind, meeting conditions to benefit creatures, it is said to have a mind dependent on another"] 〔T42n1828 0790a25–27〕).
〔⑻〕Sentence 8 The three marks of non-duality in attaining right and full awakening · turning the Dharma-wheel · entering nirvāṇa
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 如來成等正覺、轉正法輪、入大涅槃，如是三種，當知何相？…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。 | T16n0676 0710c24–0711a02 |
| Bodhiruci T675 | 如來得大菩提、轉大法輪、入大涅槃，此三種相云何差別？…無有二相，不證菩提、非不證菩提，不轉法輪、非不轉法輪，非入大涅槃、非不入大涅槃。…如來法身本來常清淨故、應化身示現故。 | T16n0675 0687b26–c03 |
| Guṇabhadra T679 | 如來成正覺及轉法輪乃至大般涅槃，此有何相？…無有二相，不成正覺非不成正覺，非轉法輪非不轉法輪，不大般涅槃非不大般涅槃，法身究竟清淨故，示現化身故。 | T16n0679 0720a07–12 |
| Saṃdhinirmocana-section T1579 | 如來成等正覺、轉正法輪、入大涅槃，如是三種當知何相？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。 | T30n1579 0736a21–26 |
English of the base text (Xuanzang T676): "The Tathāgata's attaining of right and full awakening, His turning of the right Dharma-wheel, and His entering into great nirvāṇa — these three, what mark, should one know, do they have?… You should know that these three are all of a non-dual mark: namely, neither attaining right and full awakening, nor not attaining right and full awakening; neither turning the right Dharma-wheel, nor not turning the right Dharma-wheel; neither entering great nirvāṇa, nor not entering great nirvāṇa. Why so? Because the Tathāgata's Dharma-body is ultimately pure, and the Tathāgata's transformation-body ever displays itself."
Variant-significance: (a) 成等正覺·轉正法輪·入大涅槃 ["attaining right and full awakening · turning the right Dharma-wheel · entering great nirvāṇa"] Xuanzang / the Saṃdhinirmocana-section; Bodhiruci writes 得大菩提·轉大法輪·入大涅槃 ["attaining great bodhi · turning the great Dharma-wheel · entering great nirvāṇa"], Guṇabhadra writes 成正覺·轉法輪·大般涅槃 ["attaining full awakening · turning the Dharma-wheel · great parinirvāṇa"]. (b) 如來法身究竟淨故，如來化身常示現故 ["because the Tathāgata's Dharma-body is ultimately pure, and the Tathāgata's transformation-body ever displays itself"] Xuanzang / the Saṃdhinirmocana-section; Bodhiruci writes 法身本來常清淨故、應化身示現故 ["because the Dharma-body is originally and ever pure, and the responsive-transformation-body displays itself"], Guṇabhadra writes 法身究竟清淨故，示現化身故 ["because the Dharma-body is ultimately pure, and it displays the transformation-body"] (all three explain the three marks of non-duality by the Dharma-body's purity and the transformation-body's displaying).
〔⑼〕Sentence 9 The sending-forth of the great wisdom-light and the issuing of transformation-body images〔where Woncheuk's listing of names skips this "nine"〕
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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？…譬如等無加行，從日、月輪水火二種頗胝迦寶放大光明…謂大威德有情所住持故，諸有情業增上力故。…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。 | T16n0676 0711a06–18 |
| Bodhiruci T675 | 世尊等無心、無作、無行，何義故如來法身為諸眾生出大光明及出無量應化鏡像，而諸聲聞、辟支佛等解脫之身無如是相？…譬如日、月、摩尼珠等…而水、琉璃、頗梨珠等無心、無作，不出一切光明等物…依佛法身方便智慧出諸光明及出無量應化色像；聲聞、緣覺解脫之身不能修集一切善根，故不能出。 | T16n0675 0687c07–20 |
| Guṇabhadra T679 | 同有無行，何故如來法身為眾生出大智光明，及出無量化像，非聲聞、緣覺解脫身耶？…譬如日月水火頗梨珠寶，彼同無行而出光明普照眾生；善法頗梨，眾生大威德故，眾生增上業故…如是攀緣無量法界修方便慧，得善治如來法身故，出智光明及化色像，非純解脫身。 | T16n0679 0720a16–23 |
| Saṃdhinirmocana-section T1579 | 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？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彫飾末尼寶珠出印文像，不從所餘不彫飾者。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。 | T30n1579 0736b02–12 |
English of the base text (Xuanzang T676): "Equally without application, by what cause-and-condition can the Tathāgata's Dharma-body send forth the great wisdom-light for sentient beings and issue measureless transformation-body images, whereas the liberation-body of śrāvakas and pratyekabuddhas has no such thing?… It is as when, equally without application, the two kinds of crystal gem, water and fire, of the sun-disc and the moon-disc can send forth a great light… this is because they are upheld and maintained by beings of great majestic virtue, and by the predominant force of beings' deeds.… Just so, founded upon the means and prajñā of the measureless dharma-realm, most well cultivated and polished, gathered together into the Tathāgata's Dharma-body, He can thereupon send forth the great wisdom-light and issue every kind of transformation-body image; it is not that from that liberation-body alone is there such a thing."
Variant-significance: (a) 化身影像 ["transformation-body images"] Xuanzang / the Saṃdhinirmocana-section; Bodhiruci writes 應化鏡像／應化色像 ["responsive-transformation mirror-images / responsive-transformation form-images"], Guṇabhadra writes 化像／化色像 ["transformation-images / transformation-form-images"]. (b) The figure 頗胝迦寶 ["crystal gem"] Xuanzang / the Saṃdhinirmocana-section (sphaṭika; Woncheuk on Chapter 4 「此云黃綠色」 ["here 'yellow-green colour'"] 〔X0186a20〕), Bodhiruci writes 頗梨珠 ["crystal pearl"], Guṇabhadra writes 頗梨珠寶 ["crystal pearl-gem"] (頗胝迦 / 頗梨 · alternate renderings; the Guṇabhadra Ming-edition witness writes 「玻瓈」). (c) This is the segment where Woncheuk's listing of names skips "nine" — the sūtra-text is fully present, but Woncheuk's listing jumps from eight to ten, with no "nine" heading; recorded as it stands.
〔⑿〕Sentence 10 The difference between pure and impure lands · upholding the teaching · the perfect Dharma-body's realization-awakening
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 諸穢土中，何事易得？何事難得？…諸穢土中，八事易得，二事難得。…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。…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。…此名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。 | T16n0676 淨穢土 0711b03–14·奉持證覺 0711b15–21 |
| Bodhiruci T675 | 不淨國土中，何法易得？何法難得？…不淨國土中有八事易得、二事難得。…外道易得、受苦眾生易得、生下姓家勢力敗壞易得、惡行眾生易得、破戒眾生易得、入惡道眾生易得、發下品心小乘眾生易得、發菩提心菩薩狹劣心易得。…二事難得？高心修行菩薩難得、諸佛如來出世難得。…此法門名『說諸佛如來住持力了義經』…汝當奉持。說此如來住持力了義經時，七萬五千菩薩得滿足法身。 | T16n0675 淨穢土 0688a07–17·奉持 0688a18–23·得益 0688a22–24 |
| Guṇabhadra T679 | 不淨佛國，何者難得易得耶？…不淨佛國，八事易得，二事難得，所謂外道，貧窮眾生，生下姓家，具足不具足，壞行諸惡行，犯戒，惡趣，下劣悕望方便行菩薩…勝悕望方便行，菩薩及如來出世，是名二事難得。…此經名『如來所作隨順處了義說』，如是奉持。說是如來所作隨順處了義說經時，七萬五千菩薩得分別滿足法身三昧。 | T16n0679 淨穢土 0720b05–12·奉持 0720b13–17 |
| Saṃdhinirmocana-section T1579 | 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？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。善男子！諸淨土中與上相違，當知八事甚為難得，二事易得。世尊！於此解深密法門中，此名何教？我當云何奉持？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。 | T30n1579 0736b27–0736c12 |
English of the base text (Xuanzang T676): "In the impure lands, what is easy to obtain? what is hard to obtain?… In the impure lands, eight matters are easy to obtain, two matters are hard to obtain.… first, outsiders; second, beings who suffer; third, the differences of rise and fall in lineage and family-station; fourth, the doing of evil deeds; fifth, the breaking of moral discipline; sixth, the evil destinies; seventh, the lower vehicle; eighth, bodhisattvas of low and mean resolve and application.… Which two matters are hard to obtain? first, the resort and gathering of bodhisattvas of surpassing resolve and application; second, the appearing of a Tathāgata in the world.… This is named the teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done… you should uphold it. When this teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done was spoken, within the great assembly there were seventy-five thousand bodhisattva-mahāsattvas, who all won the realization-awakening of the perfect Dharma-body."
Variant-significance: (a) 穢土／不淨國土／不淨佛國 ["impure land / impure country-land / impure Buddha-country"] — the three translations; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied. (b) The name of the sūtra to be upheld — Xuanzang / the Saṃdhinirmocana-section write 如來成所作事了義之教 ["the teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done"], Bodhiruci writes 說諸佛如來住持力了義經 ["the sūtra of true and final meaning setting forth the upholding-and-maintaining power of the Buddhas and Tathāgatas"], Guṇabhadra writes 如來所作隨順處了義說 ["the discourse of true and final meaning on the place of conformity to the Tathāgata's doings"] (accomplishment-of-what-is-to-be-done / upholding-and-maintaining-power / place-of-conformity-to-the-doings · alternate renderings, the source of this chapter's title). (c) The final line — 皆得圓滿法身證覺 ["all won the realization-awakening of the perfect Dharma-body"] Xuanzang / the Saṃdhinirmocana-section (seventy-five thousand bodhisattva-mahāsattvas), Bodhiruci writes 得滿足法身 ["won the complete Dharma-body"] (seventy-five thousand), Guṇabhadra writes 得分別滿足法身三昧 ["won the samādhi of the distinguished and complete Dharma-body"] (seventy-five thousand).
The Saṃdhinirmocana-section, scroll 78, cites Chapter 8 as a complete citation of the whole chapter (from 〔T30n1579 0733c15 (second half)–17〕 「復次，即依乘假安立，分別如來成所作事，當知如解深密經中，曼殊室利菩薩摩訶薩請問佛言…」 ["Furthermore, relying upon the conventional establishing of the vehicle, distinguishing the Tathāgata's accomplishment of what is to be done — you should know it as in the Saṃdhinirmocana-sūtra, where the bodhisattva-mahāsattva Mañjuśrī asked the Buddha…"] to 〔0736c12〕 「皆得圓滿法身證覺」 ["all won the realization-awakening of the perfect Dharma-body"], i.e. the end of scroll 78), following on after the Avalokiteśvara passage of Chapter 7 (beginning at 〔0729a18–19〕). The Yogācārabhūmi—attributed to Maitreya and translated by Xuanzang—explicitly quotes the sūtra; in doing so, it mostly drops the framing clauses of the dialogue (『曼殊室利菩薩復白佛言／佛告曼殊室利菩薩曰』 ["the bodhisattva Mañjuśrī again said to the Buddha / the Buddha told the bodhisattva Mañjuśrī"] and the like); the remaining text closely follows Xuanzang's, with occasional minor differences (variant graphs · 與 / 由 and the like); the twelve sections (from the mark of the Dharma-body down to the pure-and-impure lands) are all present. 〔This is the final segment of the Saṃdhinirmocana-section's citation of the Saṃdhinirmocana-sūtra; Chapter 8 ending, scroll 78 ends.〕
III. The Yogācāra doctrinal warrant (唯識義之經據 · the eye)
This chapter is a scriptural source for the fruit-stage Buddha-bodies and the Buddha's word: it explicitly speaks of the Tathāgata's Dharma-body, transformation-body, mind arising without application, three kinds of speech, four principles, five marks of all-knowing wisdom, and five marks of purity. Woncheuk judges it to be the chapter “displaying the fruit attained” 〔X0203b22–23〕 and reads its passages through a three-body division 〔X0400c24–0401a03〕. The three-body grouping is therefore ancient exegesis, not wording attributed directly to T676.
(i) The Tathāgata's Dharma-body, transformation-of-basis, transformation-body, and the ancient three-body reading 〔sections ⑴⑵⑸⑹⑺⑻〕:
- The mark of the Dharma-body · the transformation-of-basis fully accomplished 〔T16n0676 0708b14–20〕 「若於諸地波羅蜜多，善修出離，轉依成滿，是名如來法身之相…無戲論故，無所為故」 ["if, throughout the perfections of the grounds, one well cultivates and brings forth deliverance, so that the transformation of the basis is fully accomplished — this is called the mark of the Tathāgata's Dharma-body… because it is free of conceptual elaboration; because it is free of any doing"]: the Dharma-body ＝ the transformation-of-basis realized through well-cultivating deliverance in the perfections of the grounds (Woncheuk 「言轉依者…所有真義皆悉顯現，故名轉依圓成實性」 ["as for 'transformation-of-basis'… all the true meaning is wholly made manifest, hence it is named the transformation-of-basis, the perfected-real nature"] 〔X0401b06–08〕).
- The two vehicles' liberation-body · its difference from the Dharma-body 〔T16n0676 0708b21–26〕 「世尊！聲聞、獨覺所得轉依，名法身不？」〔…〕「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。」 ["World-Honoured One, is the transformation of the basis attained by śrāvakas and pratyekabuddhas called the Dharma-body? … Good son, it is called the liberation-body. By reason of the liberation-body, śrāvakas and pratyekabuddhas are equal with the Tathāgatas; by reason of the Dharma-body, there is a difference"]: the affliction-obstruction / knowledge-obstruction analysis belongs to Dunlun's ancient gloss 〔T42n1828 0787b12–16〕.
- The arising of the transformation-body · the skillfulness of the transformation-body · whether the transformation-body has mind or is without mind 〔T16n0676 transformation-body arising 0708b28–c02 · skillfulness 0708c04–08 · has-mind-or-without-mind 0710c15–17〕 「化身相有生起，法身之相無有生起」「同時入胎…成等正覺，次第示現」「善男子！非是有心，亦非無心。何以故？無自依心故，有依他心故。」 ["the mark of the transformation-body has an arising, whereas the mark of the Dharma-body has no arising"; "at one stroke enters the womb… attains right and full awakening, displaying Himself in due order"; "Good son, it is neither possessed of mind nor without mind. Why? Because it has no mind of its own, yet it has a mind dependent on another"]: the arising · the eight marks · the mind-mark of the transformation-body.
- Mind arising without application (read by the ancient commentators as the enjoyment-body) 〔T16n0676 0710c01–14〕 「非心意識生起所顯，然諸如來有無加行心法生起…先所修習方便般若加行力故，有心生起」 ["not made manifest by the arising of mind, manas, and consciousness; and yet the Tathāgatas do have an arising of mind-dharmas without application… by reason of the power of the means and prajñā cultivated formerly, there is an arising of mind"]: T676 does not use “enjoyment-body”; Woncheuk and Dunlun identify the passage as its mark 〔X0400c24–0401a02 · T42n1828 0790a22–23〕.
- The three marks of non-duality 〔T16n0676 0710c27–0711a02〕 「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。」 ["Good son, know that these three all have a non-dual mark: neither attaining nor not attaining full awakening; neither turning nor not turning the Dharma-wheel; neither entering nor not entering great nirvāṇa. Why? Because the Tathāgata's Dharma-body is ultimately pure and the transformation-body constantly manifests"].
- → The Mahāyāna-saṃgraha, Fruit-Wisdom — the three bodies; Fruit-Severance — transformation of the basis · the Cheng Weishi Lun, scroll 10, the ultimate position · the Madhyānta-vibhāga, Chapter Distinguishing the Stages of Cultivation — the three bodies 〔T31n1600 0473a09–11〕.
(ii) The Tathāgata's speech (sūtra · discipline · mātṛkā) · the four principles · the five marks of all-knowing-wisdom · the five marks of purity 〔section ⑷〕 — each linked to its locus in this sūtra:
- The three kinds of speech 〔T16n0676 0708c12–13〕 「如來言音略有三種：一者、契經；二者、調伏；三者、本母」 ["the Tathāgata's speech is, in brief, of three kinds: first, the sūtra; second, the discipline; third, the mātṛkā"]: the Buddha's three baskets (sūtra / vinaya / mātṛkā); the sūtra rests on the four matters · nine matters · twenty-nine matters 〔0708c16–0709a09〕.
- The mātṛkā's eleven marks · the eight observations 〔T16n0676 mātṛkā 0709a17–23 · eight observations 0709a27–b02〕 「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。」〔…〕「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。」 ["Mañjuśrī, where by eleven kinds of mark I determine and display the dharmas, that is called mātṛkā … its mode of appearance teaches eight observations: the real, abiding, fault, virtue, rationale, flow, principle, and general and particular"].
- The four principles 〔T16n0676 0709b11–18 · 0710a17–18〕 「觀待道理·作用道理·證成道理·法爾道理」 ["the principle of dependence · function · proving · dharma-nature"]: the four principles upon which the Buddha's word rests (the seventh of the mātṛkā's mode-of-appearance, "principle").
- The five marks of purity · the five marks of all-knowing-wisdom · the seven marks of impurity 〔T16n0676 five marks of purity 0709b22–24 · all-knowing-wisdom 0709c18–28 · seven marks of impurity 0710a02–06〕 「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。」「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。」「由現量故、由比量故、由聖教量故」 〔0709c28–0710a01〕: the five marks of purity, the five marks of all-knowing wisdom, and the three measures.
- → The Yogācārabhūmi, Division of Ascertainment, scroll 78 quotes this chapter's three kinds of speech, four principles, and five marks of all-knowing wisdom verbatim as a direct same-translator parallel. Other later works are listed only where a specific passage supports the comparison.
(iii) The meaning of the dhāraṇī not shared with outsiders · the sending-forth of the great wisdom-light 〔sections ⑸⑼〕 — each linked to its locus in this sūtra:
- The meaning of the dhāraṇī not shared with outsiders 〔T16n0676 0710b11–21〕 「若雜染法、若清淨法，我說一切皆無作用，亦都無有補特伽羅…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」 ["whether the defiled dharmas, whether the pure dharmas — I say that all of them are without any function, and are also without any pudgala at all… if anyone can know, as it truly is, a thing such as this, he can forever sever the coarse-and-heavy body, and win that in which all afflictions do not abide, utmost purity, freedom from all conceptual elaboration, the unconditioned for its resting-place, and freedom from all application"]: the Buddha's hidden-intent words, the dhāraṇī not shared with outsiders (the repeated verse 〔0710b23–28〕 proclaims it again).
- The sending-forth of the great wisdom-light and the issuing of transformation-body images 〔T16n0676 0711a06–18〕 「等無加行…如來法身，為諸有情放大智光，及出無量化身影像…緣於無量法界方便般若，極善修習磨瑩，集成如來法身」 ["equally without application… the Tathāgata's Dharma-body sends forth the great wisdom-light for sentient beings and issues measureless transformation-body images… founded upon the means and prajñā of the measureless dharma-realm, most well cultivated and polished, gathered together into the Tathāgata's Dharma-body"]: the Dharma-body, without application, sends forth the wisdom-light and issues transformation-bodies (the two vehicles' liberation-body has no such thing).
- → The Cheng Weishi Lun, scroll 10, the ultimate position (the great function of the Dharma-body · the application-free function of the severance of the two obstructions) · the Mahāyāna-saṃgraha, the Division on the Wisdom of That Fruit — the activity of the enjoyment-body and the transformation-body.
IV. The ancient masters' readings (諸家異釋 · 古德 · marking the lineage)
The 古德 sources surviving within the canon that bear on this chapter: Woncheuk's Commentary on the Saṃdhinirmocana-sūtra (圓測《解深密經疏》 · the principal extant dedicated commentary, its surviving copy breaking off at section ⑶, the skillfulness of the transformation-body · with the colophon "exhausted at the ninth scroll" at the end of scroll nine, from section ⑷ onward no transmitted text) · Dunlun's Notes on the Yogācārabhūmi (遁倫《瑜伽論記》 · glossing the Chapter 8 citation-block of the Saṃdhinirmocana-section · fourteen gates · the whole chapter complete, preserving the readings of Bèi · Jǐng · Tài) · Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden (窺基《大乘法苑義林章》 · 〈Forest of Categories on the Three Bodies〉 citing the one line of Chapter 8 on whether the transformation-body has mind or is without mind).
Woncheuk, Commentary on the Saṃdhinirmocana-sūtra X21n0369 (primary · stops at section ⑶)
Judging this chapter's structural division "dividing the whole into two · the twelve questions-and-answers" (heading ① structural division issues from here · with the listing of names skipping nine preserved as it stands):
「於一品內總分為二：初問答正說分；後爾時曼殊室利至云何奉持下，明依教奉持分。就正說中十二問答，即分十二：一問答分別法身之相；二明如來化身生起相；三明如來化身善巧；四明如來言音差別；五爾時曼殊室利下，明諸如來心生起相；六明化身有心無心；七明如來所行境界差別之相；八明如來於相性為緣差別；十明如來法身三乘解說身差別相；十一明如來菩薩威德住持有情相；十二明淨穢二土差別相。」〔X21n0369 X0400c15–24〕
[Within a single chapter, dividing the whole into two: first, the question-and-answer right-exposition portion; afterward, from "At that time Mañjuśrī… up to 'How am I to uphold it'" onward, setting forth the upholding-the-teaching portion. Within the right exposition there are twelve questions-and-answers, dividing into twelve: one, the question-and-answer distinguishing the mark of the Dharma-body; two, setting forth the mark of the arising of the Tathāgata's transformation-body; three, setting forth the skillfulness of the Tathāgata's transformation-body; four, setting forth the differences of the Tathāgata's speech; five, from "At that time Mañjuśrī" onward, setting forth the mark of the arising of the mind of the Tathāgatas; six, setting forth whether the transformation-body has mind or is without mind; seven, setting forth the mark of the difference of the Tathāgata's domain; eight, setting forth the Tathāgata's difference in being a condition for mark-and-nature; ten, setting forth the mark of the difference of the Tathāgata's Dharma-body and the three-vehicle expounding-bodies; eleven, setting forth the mark of the Tathāgata's and bodhisattvas' majestic virtue that upholds and maintains sentient beings; twelve, setting forth the mark of the difference between pure and impure lands.]
Opening the twelve into the three-bodies division (Dharma-body / transformation-body / enjoyment-body · pointing to a separate chapter on the three bodies):
「或可十二，即分為三：初明法身相；次曼殊室利至云何應知如來生起，明化身相；爾時曼殊室利下，明受用身相。雖有兩解，且依後釋。然此三身之義，具如別章。」〔X21n0369 X0400c24–0401a03〕
[Or alternatively the twelve may be divided into three: first, setting forth the mark of the Dharma-body; next, from "Mañjuśrī…" up to "How is one to know the Tathāgata's arising," setting forth the mark of the transformation-body; from "At that time Mañjuśrī" onward, setting forth the mark of the enjoyment-body. Though there are two readings, let us follow the latter explanation. Yet the meaning of these three bodies is fully as in a separate chapter.]
Glossing the mark of the Dharma-body (transformation-of-basis fully accomplished · the revealing-cause and the generating-cause · citing the Saṃgraha and the Abhidharmasamuccaya):
「文有四節：一佛告等者，標說聽者。二若於諸地波羅蜜多善修出離者，顯法身因有其二種：一者六度地是修因所依位地，度即依地所修正因，望於法身即是了因，於餘二身即生因…言轉依者，如攝大乘第七卷說，謂非真義皆不顯現所執性也。所有真義皆悉顯現，故名轉依圓成實性。言成滿者，簡異圓滿…至於果轉名成滿。」〔X21n0369 X0401a21–b09〕
[The text has four sections: first, "the Buddha told," and the rest, marks the speaker and the hearer. Second, "if, throughout the perfections of the grounds, one well cultivates and brings forth deliverance," shows that the cause of the Dharma-body is of two kinds: first, the six perfections and the grounds are the position-grounds on which the cultivating-cause rests, the perfections being the right cause cultivated in dependence on the grounds — toward the Dharma-body this is the revealing-cause, toward the other two bodies it is the generating-cause… As for "transformation-of-basis," as stated in the seventh scroll of the Mahāyāna-saṃgraha: that is, the non-true meaning, the wholly clung-to nature, is not made manifest; all the true meaning is wholly made manifest, hence it is named the transformation-of-basis, the perfected-real nature. As for "fully accomplished," it is distinguished from "perfectly complete"… at the point of the fruit, the turning is named "fully accomplished."]
Glossing the name-meaning of Mañjuśrī (Wondrous Auspiciousness · as Paramārtha records):
「曼殊室利菩薩者，此云妙吉祥。真諦師云：心恒寂靜，於怨親中平等利益，不為損惱，名為吉祥。」〔X21n0369 X0401a04–06〕
[As for the bodhisattva Mañjuśrī, here "Wondrous Auspiciousness." Master Paramārtha says: the mind ever still and quiet, benefiting foe and friend with equal benefit, not causing harm or vexation — this is named "auspicious."]
Glossing the eight marks of the transformation-body (taking the various sūtras together to make eleven marks):
「第二正明化相。然此化相多少差別，諸教不同。無上依經有十三相…依相續經為十一相…依深密經亦十一相，與相續經大同少異，謂加住胎及大捨相，闕詣道場及降魔相。今此經中唯為七相，兼取諸經住天、住胎、轉法輪、入涅槃，合十一相以釋此經。」〔X21n0369 X0403a22–b08〕
[Second, properly setting forth the transformation-mark. Now the more-or-less of this transformation-mark differs, the various teachings not being the same. The Sūtra of the Unsurpassed Basis has thirteen marks… according to the Xiāngxù-jīng it is eleven marks… according to the Saṃdhinirmocana it is also eleven marks, much the same as the Xiāngxù-jīng with slight difference — that is, it adds the abiding-in-the-womb and the great-renouncing marks, and wants the going-to-the-place-of-awakening and the subduing-Māra marks. In this present sūtra it is only seven marks; taking together from the various sūtras the abiding-in-heaven, the abiding-in-the-womb, the turning of the Dharma-wheel, and the entering of nirvāṇa, it makes eleven marks to explain this sūtra.]
The colophon at the close of the surviving commentary (exhausted after section ⑶ · from section ⑷ onward no transmitted text):
「第二經結文，可知。」〔X21n0369 X0405c22〕「經文未竟，宜有次疏，惜哉！此本罄于第九卷，後學須尋而全備焉。」〔X21n0369 X0406a01–02〕
[Second, the concluding text of the sūtra, may be understood. The sūtra-text is not finished; there ought to be a further commentary — alas! This copy is exhausted at the ninth scroll; later students must seek it out and complete it.]
〔Therefore Woncheuk's commentary in fact covers the three segments: section ⑴ the mark of the Dharma-body (X0400c13–0402c05) · section ⑵ the arising of the transformation-body (X0402c06–0403a06) · section ⑶ the skillfulness of the transformation-body (X0403a07–0405c22); section ⑷ the differences of speech · section ⑸ the arising of mind · section ⑹ whether the transformation-body has mind or is without mind · section ⑺ His domain · section ⑻ the three marks of non-duality · section ⑼ the sending-forth of the great wisdom-light · sections ⑽⑾ the majestic virtue that upholds and maintains · section ⑿ the pure-and-impure lands are all wanting in Woncheuk's commentary, each heading marked 〔Woncheuk's commentary wanting〕.〕
Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the Chapter 8 citation-block of the Saṃdhinirmocana-section · fourteen gates · the whole chapter complete)
Dunlun, glossing the Mañjuśrī passage of the Saṃdhinirmocana-section, scroll 78, judges it to be "asking about the meaning of the three bodies · fourteen gates," preserving Bèi · Jǐng · Tài:
「自下大段第七曼殊室利菩薩請問三身義。先標宗指經；次正引經文。於中，先問答正辨；後立名時益。前中，有十四門。」〔T42n1828 0787b06–08〕
[From here, the seventh main section: the bodhisattva Mañjuśrī asks about the meaning of the three bodies. First the tenet is marked and the sūtra pointed to; next the sūtra-text is properly cited. Therein, first the question-and-answer properly distinguishes; afterward, the naming and the benefit at the time. Within the former, there are fourteen gates.]
Glossing the mark of the Dharma-body · the two vehicles' transformation-of-basis (severing the affliction-obstruction wins the liberation-body · severing the knowledge-obstruction wins the Dharma-body · Ganges-sand virtues):
「初問答辨法身之相…於諸地中修出離以為了因，顯淨真如轉依成滿是法身相。第二明二乘轉依不名法身。以其未斷所知障故，由斷惑障所顯真如名解脫身，由解脫身三乘平等，由法身故有其差別。無量功德最勝差別，算數難知者，此文則證本有真如有恒沙功德。」〔T42n1828 0787b09–16〕
[First, the question-and-answer distinguishing the mark of the Dharma-body… cultivating deliverance throughout the grounds as the revealing-cause, manifesting the pure suchness, the transformation-of-basis fully accomplished, is the mark of the Dharma-body. Second, setting forth that the two vehicles' transformation-of-basis is not called the Dharma-body. Because they have not severed the knowledge-obstruction, the suchness manifested by severing the affliction-obstruction is named the liberation-body; by reason of the liberation-body the three vehicles are equal, by reason of the Dharma-body there is difference among them. "The measureless virtues, most surpassing and most distinct, beyond what number can know" — this text then proves that the originally-present suchness has Ganges-sand virtues.]
Glossing the activity of the transformation-body (the arising of the other-enjoyment-body and the transformation-body · the self-enjoyment-body briefly not distinguished · the three masters Bèi-Jǐng-Tài):
「第三明諸如來化身作業，備、景師云：化身作業，如世界起者，此文意辨他受用身及變化身生起之相，略不辨自受用身…泰師云：如三千世界起時，一切眾生種類共感所起，化身業亦復如是，如來一切功德所起為相。第四明化身身方便善巧，則是八相成道相。」〔T42n1828 0787b16–23〕
[Third, setting forth the activity of all the Tathāgatas' transformation-body. Masters Bèi and Jǐng say: "the activity of the transformation-body, like the arising of a world" — the sense of this text distinguishes the mark of the arising of the other-enjoyment-body and the transformation-body, briefly not distinguishing the self-enjoyment-body… Master Tài says: as when the three-thousandfold world arises, it arises by the common impulse of all the kinds of sentient beings, so too the transformation-body's activity, having for its mark what arises from all the Tathāgata's virtues. Fourth, setting forth the skillful means of the transformation-body — this is the mark of attaining the way in eight phases.]
Glossing the differences of speech (the three baskets · the Sanskrit name of the mātṛkā):
「第五明如來言音差別。初問答總標，如來言音不過三藏。一者、契經；二者、調伏，舊名為滅；三者、本母，舊名摩德勒伽，今云摩呾履迦，此云本母，由此藏中廣辨諸義，出生種種道理，故名本母。」〔T42n1828 0787b24–29〕
[Fifth, setting forth the differences of the Tathāgata's speech. The first question-and-answer marks the whole: the Tathāgata's speech is no more than the three baskets. First, the sūtra; second, the discipline, whose old name is "extinction"; third, the mātṛkā, whose old name is 摩德勒伽, now 摩呾履迦, here "mother-source" — because within this basket the various meanings are widely distinguished and the various principles brought forth, hence it is named "mother-source."]
Glossing the four principles (the principle of dharma-nature · the constant solidity-nature of earth… whether there is a Buddha or no Buddha, the dharma-nature abides):
「七、道理，有四道理。一、觀待道理〔…〕。二、作用道理〔…〕。三、證成道理〔…〕。四、法爾道理〔…〕。」又云：「四、法爾道理，如來出世至名法爾道理者，地常堅性乃至風常動性，善招樂報惡招苦果，故言有佛無佛法性安住法住法界。」〔T42n1828 0788b20–0789c22〕
[Seventh, principle: there are four principles. First, the principle of dependence… second, the principle of function… third, the principle of proving… fourth, the principle of dharma-nature… the constant solidity-nature of earth, on to the constant motion-nature of wind… therefore it says: whether there is a Buddha or no Buddha, the dharma-nature abides, the dharma-abides, the dharma-realm.]
Glossing the five marks of all-knowing-wisdom (first distinguished, then concluded · the three measures):
「一切智相，當有幾下，因問答辨一切智相略有五種，初辨後結。言如是生故者結初，若有出現世間一切智聲無不普聞，結餘四句可知。」〔T42n1828 0788c26–29〕
[Under "the mark of all-knowing-wisdom — how many kinds should there be," through the question-and-answer it distinguishes the mark of all-knowing-wisdom as, in brief, of five kinds — first distinguished, then concluded. "Because there arises thus" concludes the first; "if there appears in the world the sound of an all-knowing one, there is none that does not hear it everywhere" — its concluding of the remaining four lines may be understood.]
Glossing the arising of the enjoyment-body's mind · whether the transformed mind has mind or is without mind:
「第七明受用身心生起相，有二問答…然遠由內地方便般若加行力故有心生起，有法、喻、合。第八明化心有心無心義，心不可化，故佛化身無自依心。然依受用佛心，對緣利物，故云有依他心。」〔T42n1828 0790a22–27〕
[Seventh, setting forth the mark of the arising of the enjoyment-body's mind, with two questions-and-answers… yet, remotely by reason of the power of the inner-ground means and prajñā application, there is an arising of mind, having the proposition, the simile, the joining. Eighth, setting forth the meaning of whether the transformed mind has mind or is without mind: mind cannot be transformed, hence the Buddha's transformation-body has no mind of its own; yet, depending on the enjoyment-Buddha's mind, meeting conditions to benefit creatures, it is said to have a mind dependent on another.]
Glossing the sending-forth of the great wisdom-light (the Dharma-body distinguished against the two vehicles' liberation-body):
「第十二明如來法身對彼二乘解脫之身辨其差別。景、備等云：言如來法身為諸有情故大智光，及無量化身影像者，并據增上遠緣中說，從受用身出化身等，則親緣起。言謂大威德有情所住持故者，日月天子所住持力故放大光明，此況諸佛大威德者所證法身故，能現彼化身影像，諸有情業增上力故者，是第二緣，由諸有情為黑闇修光明業增上力故，感彼日月頗胝迦寶，故放大光，則譬諸眾生有見佛業緣，彼法身，放大光明，非餘水火頗胝迦寶能放光者，譬彼二乘證解脫身，無前二用故也。」〔T42n1828 0790b15–26〕
[Dunlun distinguishes the Tathāgata's Dharma-body from the two vehicles' liberation-body through two conditions: the support of beings of great majesty, compared to the sun and moon deities supporting the light, and the predominant force of beings' karma, compared to deeds for light bringing about the sun and moon crystal gems. Thus the Dharma-body manifests transformation images and emits light for beings with the karmic condition to see a Buddha, whereas the two vehicles' liberation-body lacks these two functions.]
Textual note: Dunlun's base reads 「為諸有情故大智光」; it is not silently emended here to 「放」.
Dunlun's fourteen gates end at 「下立名時益，可知」 ["below, the naming and the benefit at the time, may be understood"] 〔T42n1828 0790c07〕, then entering scroll 79 (a separate place · not Chapter 8). The fourteen gates are: the mark of the Dharma-body · the two vehicles' transformation-of-basis · the activity of the transformation-body · the skillfulness of the transformation-body · the differences of speech · the dhāraṇī not shared with outsiders · the arising of the enjoyment-body's mind · whether the transformed mind has mind or is without mind · His domain · the three marks of non-duality · the Buddha's transformation-virtue · the sending-forth of the great wisdom-light · the majestic virtue that upholds and maintains · the eight matters easy to obtain and two matters hard to obtain of the impure land.
Kuiji, Forest of Categories of the Mahāyāna Dharma-Garden T45n1861 (〈Forest of Categories on the Three Bodies〉 citing Chapter 8's whether-the-transformation-body-has-mind-or-is-without-mind)
Kuiji, in distinguishing the transformation-body by the wisdom-of-accomplishing-tasks within the meaning of the three bodies, cites this sūtra's whether-the-transformation-body-has-mind-or-is-without-mind line by line:
「若成事智為變化者。解深密經問變化身為有心為無心。經應定答言化身有心。說佛五識為此身故。如何經說不得言有心無自依心故。不得言無心有依他心故。」〔T45n1861 0359c13–17〕
[If the wisdom-of-accomplishing-tasks is what does the transforming: the Saṃdhinirmocana-sūtra asks whether the transformation-body has mind or is without mind. The sūtra ought to answer definitely that the transformation-body has mind, because the Buddha's five consciousnesses are taken to be this body. How is it that the sūtra says one cannot say it has mind, because it has no mind of its own; one cannot say it is without mind, because it has a mind dependent on another?]
The remaining passages of Kuiji's Forest of Categories (the mark of the Dharma-body · the three baskets of speech · the four principles · all-knowing-wisdom · the three marks of non-duality · the sending-forth of the great wisdom-light · the pure-and-impure lands) are not seen citing Chapter 8 word-by-word (his passage on the mātṛkā's four matters, nine matters, twenty-nine matters · the prātimokṣa's seven marks · the mātṛkā's eleven marks 〔T45 0274a01–08〕 Kuiji clearly links to the Prakaraṇāryavāca-śāstra, scroll 20, not to this sūtra; left blank).
V. Terms (術語)
| Chinese | 古德-transmitted Sanskrit (Roman · pronunciation aid) | 古德 transliteration attested | Precise Consciousness-Only meaning |
|---|---|---|---|
| 法身 / 轉依 [Dharma-body / transformation-of-basis] | — | 〔this sūtra T16n0676 0708b17〕; Woncheuk 「言轉依者，如攝大乘第七卷說…所有真義皆悉顯現，故名轉依圓成實性」 ["as for 'transformation-of-basis,' as stated in the seventh scroll of the Mahāyāna-saṃgraha… all the true meaning is wholly made manifest, hence named the transformation-of-basis, the perfected-real nature"] 〔X0401b06–08〕; Dunlun 「顯淨真如轉依成滿是法身相」 ["manifesting the pure suchness, the transformation-of-basis fully accomplished, is the mark of the Dharma-body"] 〔T42n1828 0787b11–12〕; no 古德 transliteration attested, left blank | The transformation-of-basis realized through well-cultivating deliverance in the perfections of the grounds (the suchness manifested by severing the knowledge-obstruction); the Tathāgata's Dharma-body has measureless virtues, most surpassing and most distinct. In the later five-position framework this may be compared with the “ultimate position”; that stage-name is not wording of the sūtra |
| 化身 / 變化身 [transformation-body] | — | 〔this sūtra T16n0676 0708b28·0710c15〕; Woncheuk 「明化身相」 ["setting forth the mark of the transformation-body"] 〔X0401a02〕; Dunlun 「他受用身及變化身生起之相」 ["the mark of the arising of the other-enjoyment-body and the transformation-body"] 〔T42n1828 0787b18〕; no 古德 transliteration attested, left blank | One of the three bodies; like the arising of all the kinds of a world · displaying the eight marks · neither possessed of mind nor without mind (no mind of its own · a mind dependent on another) |
| 受用身 [enjoyment-body] | — | 〔this sūtra T16n0676 0710c01, the arising-of-mind passage; the sūtra does not use the name “enjoyment-body”〕; Woncheuk 「明受用身相」 ["setting forth the mark of the enjoyment-body"] 〔X0401a02〕; Dunlun 「受用身心生起相」 ["the mark of the arising of the enjoyment-body's mind"] 〔T42n1828 0790a22–23〕; no 古德 transliteration attested, left blank | One of the three bodies; the arising of mind without application (by reason of the power of the means and prajñā cultivated formerly) |
| 解脫身 [liberation-body] | — | 〔this sūtra T16n0676 0708b22〕; Guṇabhadra's interlinear gloss 「五分法身名解脫，梵音云毘尼木叉，涅槃解脫梵音云木叉」 ["the fivefold Dharma-body is named liberation, with the sound-form 毘尼木叉; nirvāṇa-liberation, with the sound-form 木叉"] 〔T16n0679 0718b06〕; these sound-forms attest the liberation root, not the compound “liberation-body,” so the composite IAST is left blank | The body manifested by śrāvakas and pratyekabuddhas severing the affliction-obstruction; the three vehicles equal (not the Dharma-body · without the Dharma-body's difference of measureless virtues) |
| 契經 / 修多羅（Bodhiruci·Guṇabhadra）[sūtra] | sūtra | 〔this sūtra T16n0676 0708c13·Bodhiruci T16n0675 0685b10–12·Guṇabhadra T16n0679 0718b21–23〕; Dunlun 「契經」 ["sūtra"] 〔T42n1828 0787b25〕 | One of the three baskets of the Tathāgata's speech; setting forth the dharmas by way of the matters-gathered (the four matters · nine matters · twenty-nine matters) |
| 調伏 / 毘尼（Bodhiruci·Guṇabhadra）[discipline] | vinaya | 〔this sūtra T16n0676 0708c13·Bodhiruci T16n0675 0685b10–12·Guṇabhadra T16n0679 0718b21–23〕; Dunlun 「調伏，舊名為滅」 ["discipline, whose old name is 'extinction'"] 〔T42n1828 0787b25–26〕; Guṇabhadra 「波羅提木叉」 prātimokṣa 〔T16n0679 0718c13–14〕 | One of the three baskets of the Tathāgata's speech; setting forth the prātimokṣa and the dharmas that accord with the prātimokṣa (the seven marks) |
| 本母 / 摩得勒伽（Bodhiruci）/ 摩德勒伽（Guṇabhadra）[mātṛkā] | mātṛkā | 〔this sūtra T16n0676 0708c13〕; Dunlun 「本母，舊名摩德勒伽，今云摩呾履迦，此云本母，由此藏中廣辨諸義，出生種種道理，故名本母」 ["mātṛkā, whose old name is 摩德勒伽, now 摩呾履迦, here 'mother-source' — because within this basket the various meanings are widely distinguished and the various principles brought forth, hence named 'mother-source'"] 〔T42n1828 0787b26–29〕 | One of the three baskets of the Tathāgata's speech; determining, analyzing, and setting forth the dharmas by way of eleven kinds of mark (containing the eight observations · the four principles) |
| 四道理 [the four principles] | — | 〔this sūtra T16n0676 0709b11〕; Dunlun 「七、道理，有四道理。一、觀待道理〔…〕。二、作用道理〔…〕。三、證成道理〔…〕。四、法爾道理〔…〕。」 〔T42n1828 0788b20–0789c22〕; no 古德 transliteration attested, left blank | The seventh of the mātṛkā's mode-of-appearance; the principle of dependence · function · proving · dharma-nature (the four right principles upon which the Buddha's word rests) |
| 陀羅尼 [dhāraṇī] | dhāraṇī | 〔this sūtra T16n0676 0710b06–07 「不共外道陀羅尼義」 ["the dhāraṇī-meaning not shared with outsiders"]·ancient gloss 「持明者，梵云陀羅尼」 T39n1797 0795a26〕 | The hidden-intent words not shared with outsiders; causing bodhisattvas well to enter into the very profound hidden intent the Buddha has spoken |
| 爾焰（Guṇabhadra）/ 所知 [the knowable] | jñeya | Guṇabhadra in this chapter translates 所知 ["the knowable"] as 爾焰 (as in the object-mark 「說一切種爾焰事」 ["setting forth the matter of the knowable in all its kinds"] 〔T16n0679 0718c26〕, the same as the Chapter 7 Guṇabhadra 爾焰); the 古德 transliteration is precisely Guṇabhadra's sound-rendering | The knowable (the object); the object-mark of the limbs-of-awakening dharmas, "the matter of the knowable in all its kinds" (〔this sūtra 0709a26–27〕) |
| 頗胝迦 / 頗梨（Bodhiruci·Guṇabhadra）[crystal] | sphaṭika | 〔this sūtra T16n0676 0711a11〕; Woncheuk on Chapter 4 「頗胝迦者，此云黃綠色」 ["as for 頗胝迦, here 'yellow-green colour'"] 〔X0186a20〕; the Guṇabhadra Ming-edition witness writes 「玻瓈」 | The crystal gem; the figure of the simile for the sending-forth of the great wisdom-light (the two kinds of crystal gem, water and fire, of the sun-disc and moon-disc, sending forth a great light) |
| 五分法身（Guṇabhadra's interlinear gloss）[the fivefold Dharma-body] | — | Guṇabhadra's interlinear gloss 「五分法身名解脫」 ["the fivefold Dharma-body is named liberation"] 〔T16n0679 0718b06〕; no ancient transliteration attested, left blank | The five portions of moral discipline · concentration · wisdom · liberation · the knowledge-and-vision of liberation; the ancient masters explain the name "liberation-body" by the fivefold Dharma-body |
VI. Similes & figures (譬喻·修辭)
This chapter is mostly doctrinal question-and-answer (the three bodies · speech · the four principles · all-knowing-wisdom · the fivefold difference of realms), and figures are sparse; only the arising-of-mind passage and the great-wisdom-light passage have similes, the rest mostly without; where wanting, it is noted.
(i) 〔⑸〕The simile of waking from sleep · rising from the cessation-attainment (the enjoyment-body's arising of mind without application) — 〔T16n0676 0710c08–14〕 「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」 ["It is as when a person is just entering mindless sleep: it is not that he makes any application toward waking, but rather that, by the force of the application made formerly, he wakes again. Or as when a person is just within the cessation-attainment: it is not that he makes any application toward emerging from it, but rather that, by the force of the application made formerly, he again rises from the attainment. Just as the mind arises again out of sleep and out of the cessation-attainment, so too the Tathāgata: by reason of the power of the means and prajñā cultivated formerly, you should know that there is again an arising of mind-dharmas"]:
- Figure (vehicle): waking from mindless sleep · rising from the cessation-attainment (both not a present application, but arising by the force of the application made formerly).
- Ground (tenor): the Tathāgata's enjoyment-body arising of mind without application (by reason of the power of the means and prajñā cultivated formerly).
- The meaning shown: the Tathāgata's Dharma-body has an arising of mind-dharmas without application — not made manifest by mind, manas, and consciousness, yet the mind arises by reason of the power of the application cultivated formerly, like a transformation.
- Bodhiruci / Guṇabhadra in their alternate translations set these same two similes (Guṇabhadra 「非無心眠作覺行…非入滅受想定作覺行」 ["it-is-not-that-without-mind sleep doing the waking-act… it-is-not-that-entering-the-cessation-of-perception-and-feeling-attainment doing the waking-act"] 〔T16n0679 0719c25–27〕).
(ii) 〔⑼〕The simile of the sun-and-moon crystal gem sending forth light · the maṇi-gem issuing an imprint-image (the Dharma-body sending forth the great wisdom-light and issuing transformation-body images) — 〔T16n0676 0711a10–18〕 「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」 ["It is as when, equally without application, the two kinds of crystal gem, water and fire, of the sun-disc and the moon-disc can send forth a great light, whereas the other water-and-fire crystal gems cannot — this is because they are upheld and maintained by beings of great majestic virtue, and by the predominant force of beings' deeds. Or as when, from a maṇi-gem carved and adorned by that skillful craftsman, there can issue an image of an imprint, whereas the uncarved cannot. Just so, founded upon the means and prajñā of the measureless dharma-realm, most well cultivated and polished, gathered together into the Tathāgata's Dharma-body, He can thereupon send forth the great wisdom-light and issue every kind of transformation-body image; it is not that from that liberation-body alone is there such a thing"]:
- Figure (vehicle) one: the two kinds of crystal gem, water and fire, of the sun-disc and moon-disc (equally without application yet sending forth a great light, whereas the other water-and-fire crystal gems cannot; because upheld and maintained by beings of great majestic virtue · by the predominant force of beings' deeds).
- Figure (vehicle) two: the maṇi-gem carved and adorned by a skillful craftsman (issuing an imprint-image, whereas the uncarved cannot).
- Ground (tenor): the Tathāgata's Dharma-body, gathered together by being most well cultivated and polished, founded upon the means and prajñā of the measureless dharma-realm (able to send forth the great wisdom-light · to issue transformation-body images).
- The meaning shown: the Dharma-body, equally without application, can send forth the wisdom-light and issue transformation-body images, whereas the two vehicles' liberation-body has no such thing — because the Dharma-body is most well cultivated and polished by the means and prajñā (Dunlun 「彼法身放大光明，非餘水火頗胝迦寶能放光者，譬彼二乘證解脫身，無前二用故也」 ["that Dharma-body sends forth the great light, whereas the other water-and-fire crystal gems cannot send forth light — a simile for the two vehicles' realized liberation-body, which has not the former two functions"] 〔T42n1828 0790b24–26〕).
- Bodhiruci writes 『日月摩尼珠·善巧練治珠寶』 ["the sun-and-moon maṇi-pearl · the gem skillfully refined"] 〔T16n0675 0687c11–15〕, Guṇabhadra writes 『日月水火頗梨珠寶·善法頗梨』 ["the sun-and-moon water-and-fire crystal pearl-gem · the good-dharma crystal"] 〔T16n0679 0720a18–21〕, the bones of the simile the same (頗胝迦 / 頗梨 · 摩尼 / 末尼).
The remaining sections (the mark of the Dharma-body · the skillfulness of the transformation-body · the differences of speech · whether the transformation-body has mind or is without mind · His domain · the three marks of non-duality · the majestic virtue that upholds and maintains · the pure-and-impure lands) are mostly doctrinal question-and-answer · enumerations of dharmas, with few figures; the Bodhiruci / Guṇabhadra alternate translations also have no separate figure to collate.
VII. Cross-readings (互讀)
The chapter explicitly speaks of the Tathāgata's Dharma-body, transformation-body, mind arising without application, four principles, and five marks of all-knowing wisdom; the ancient commentators group relevant passages as the three bodies. The following keeps sūtra wording, ancient exegesis, and later comparison separate:
- The Mahāyāna-saṃgraha, Fruit-Wisdom and Fruit-Severance: its three bodies and transformation of the basis may be compared with this chapter's fruit-body teaching and the ancient three-body reading. Woncheuk cites its seventh scroll while glossing transformation of the basis 〔X0401b06〕 and its eighth while glossing deliverance 〔X0401b04〕.
- The Cheng Weishi Lun, scroll 10: its four wisdoms, three bodies, transformation of the basis, and obstructions provide a later comparison; they are not all attributed to this chapter as explicit wording.
- The Madhyānta-vibhāga, Chapter Distinguishing the Stages of Cultivation: only its explicit three-body passage 〔T31n1600 0473a09–11〕 is used. Its Chapter Distinguishing the Unsurpassed Vehicle is not made to carry this chapter's speech, four principles, omniscience, or transformation of the basis.
- The Yogācārabhūmi, Division of Ascertainment, scroll 78: under the frame 「即依乘假安立，分別如來成所作事」 ["relying upon the conventional establishing of the vehicle, distinguishing the Tathāgata's accomplishment of what is to be done"] 〔T30n1579 0733c15 (second half)–16〕, it quotes the chapter verbatim. What it quotes remains the sūtra's Dharma-body, transformation-body, mind-without-application, speech, and related passages; the three-body grouping belongs separately to Woncheuk and Dunlun.
Cross-readings are thematic pointers; only canon numbers and loci printed in an item are source claims.
VIII. Witness collation (校本定位)
- Xuanzang T676 (base text): the Chapter on the Tathāgata's Accomplishment of What Is to Be Done, beginning at 〔T16n0676 0708b13〕, ending with 「皆得圓滿法身證覺」 ["all won the realization-awakening of the perfect Dharma-body"] at 〔0711b21〕 (the final chapter of the whole sūtra · scroll five). Sub ⑴ the mark of the Dharma-body 0708b14–26 (the mark of the Dharma-body 0708b14–20 · the two vehicles' liberation-body 0708b21–26) · section ⑵ the arising of the transformation-body 0708b26–c02 · section ⑶ the skillfulness of the transformation-body 0708c02–08 · section ⑷ the differences of speech 0708c08–0710b04 (the three kinds of speech 0708c12–16 · the sūtra's four-nine-twenty-nine matters 0708c17–0709a09 · the discipline's seven marks 0709a09–16 · the mātṛkā's eleven marks 0709a17–0710b04 · the eight observations 0709a27–b02 · the four principles 0709b11–18 · the five marks of purity 0709b19–c16 · the five marks of all-knowing-wisdom 0709c17–28 · the seven marks of impurity 0710a02–17 · the principle of dharma-nature 0710a17–18 · the six marks of own-nature and the rest 0710a21–b04) · section ⑸ the mark of the arising of mind 0710b05–c14 (the dhāraṇī not shared with outsiders 0710b05–21 · the repeated verse 0710b23–28 · the arising of mind 0710b29–c14) · section ⑹ whether the transformation-body has mind or is without mind 0710c14–17 · section ⑺ the difference of His domain 0710c17–24 (the fivefold difference of realms 0710c21–24) · section ⑻ the difference in being a condition for mark-and-nature 0710c24–0711a06 (the three marks of non-duality 0710c27–0711a02 · seeing-hearing-serving the transformation-body 0711a02–06) · section ⑼〔where the listing of names skips nine〕 the sending-forth of the great wisdom-light 0711a06–18 · section ⑽ the majestic virtue that upholds and maintains body and wealth 0711a18–b03 · section ⑾ the mark of the majestic virtue that upholds and maintains sentient beings 〔by the sūtra-text it is one question-and-answer with section ⑽〕 · section ⑿ the pure-and-impure lands 0711b03–14 · upholding "the teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done" 0711b15–19 · the perfect Dharma-body realization-awakening 0711b19–21.
- Bodhiruci T675 (full-text primary cross-collation · Chapter 11, the Chapter of Mañjuśrī's Questions · the final chapter of the whole sūtra): the Chapter of the Holy Dharma-Prince Bodhisattva Mañjuśrī's Questions, beginning at 〔T16n0675 0685a09〕, ending at 〔0688a25〕 (scroll five). The mark of the Dharma-body 0685a11–24 · the arising of the transformation-body 0685a26–28 · the skillfulness of the transformation-body 0685b01–05 · the three kinds of speech (sūtra-vinaya-mātṛkā) 0685b09–10 · the sūtra's four-nine-twenty-nine matters beginning at 0685b12 · the three marks of non-duality 0687b26–c03 · whether the transformation-body has mind or is without mind beginning at 0687b15 · the sending-forth of the great wisdom-light 0687c07–20 · the majestic virtue that upholds and maintains 0687c21–0688a06 · the pure-and-impure lands 0688a07–17 · upholding "the sūtra of true and final meaning setting forth the upholding-and-maintaining power of the Buddhas and Tathāgatas" 0688a18–23 · winning the complete Dharma-body ＋ rejoicing and respectfully practising 0688a22–25.
- Guṇabhadra T679 dedicated translation (the live witness of Chapter 8 · its whole text corresponds to this chapter; the source text has no formal chapter heading): the Xiāngxù-jiětuō rúlái suǒzuò suíshùn-chù liǎoyì jīng, beginning at 〔T16n0679 0718a27〕, ending at 〔0720b17〕. The mark of the Dharma-body 0718a28–b08 (the liberation-body interlinear gloss 「毘尼木叉」 0718b06) · the arising of the transformation-body 0718b10–12 · the skillfulness of the transformation-body 0718b13–17 · the three kinds of speech (sūtra-vinaya-mātṛkā) 0718b21–23 · the sūtra's four-nine-twenty-nine matters 0718b24–c12 · the prātimokṣa's seven marks 0718c13–18 · the mātṛkā's eleven marks 0718c19–0719b26 · the eight observations (eight observings) 0718c26–0719b18 · the four principles (the four accomplishments) 0719a06–11 · the five marks of purity (the five pure marks) 0719a12–27 · the five marks of all-knowing-wisdom 0719a28–b05 · the seven marks of impurity 0719b05–17 · the principle of dharma-nature (dharma-accomplishment) 0719b17–18 · the repeated verse 0719c13–20 · the arising of mind (read by ancient commentators as the enjoyment-body passage) 0719c21–28 · whether the transformation-body has mind or is without mind 0719c29–0720a01 · the fivefold domain 0720a04–07 · the three marks of non-duality 0720a07–12 · seeing-hearing the transformation-body 0720a12–15 · the sending-forth of the great wisdom-light 0720a16–23 · the majestic virtue that upholds and maintains 0720a23–0720b05 · the pure-and-impure lands 0720b05–12 · upholding "the discourse of true and final meaning on the place of conformity to the Tathāgata's doings" 0720b13–15 · winning the samādhi of the distinguished and complete Dharma-body 0720b15–17.
- The Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all twelve sections cited in full text · the end of scroll 78): scroll 78. From 「復次，即依乘假安立，分別如來成所作事，當知如解深密經中…」 ["Furthermore, relying upon the conventional establishing of the vehicle, distinguishing the Tathāgata's accomplishment of what is to be done — you should know it as in the Saṃdhinirmocana-sūtra…"] 〔T30n1579 0733c15 (second half)–17〕, ending at 「皆得圓滿法身證覺」 ["all won the realization-awakening of the perfect Dharma-body"] 〔0736c12〕 (i.e. the end of scroll 78 · following on after the Avalokiteśvara passage of Chapter 7). The mark of the Dharma-body 0733c17–28 · the arising of the transformation-body 0733c29–0734a03 · the skillfulness of the transformation-body 0734a04–09 · the three kinds of speech 0734a11–15 · the mātṛkā from 0734b18 · the four principles 0734c11–0735b18 · the five marks of all-knowing-wisdom 0735a18–27 · the principle of dharma-nature 0735b16–18 · the dhāraṇī not shared with outsiders and repeated verse 0735c06–27 · the arising of mind 0735c28–0736a12 · the fivefold difference of realms 0736a17–20 · the sending-forth of the great wisdom-light and the crystal-gem simile 0736b02–12 · the pure-and-impure lands 0736b27–0736c07 · upholding and the realization-awakening 0736c08–12.
- Woncheuk X0369 (primary · dedicated commentary · its surviving copy stops at section ⑶): the gloss on the Chapter on the Tathāgata's Accomplishment of What Is to Be Done (scroll nine, "the Chapter on the Tathāgata's Accomplishment of What Is to Be Done, the eighth," beginning at X0400b13). The major division X0203b19–23 · dividing the whole into two · the twelve questions-and-answers (the listing of names skipping nine) X0400c15–24 · the three-bodies division (Dharma-body / transformation-body / enjoyment-body · pointing to a separate chapter) X0400c24–0401a03 · section ⑴ the mark of the Dharma-body X0400c13–0402c05 (the name-meaning of Mañjuśrī X0401a04–06 · the Dharma-body transformation-of-basis fully accomplished X0401a21–b09 · the two causes beyond conceiving X0401b21–c03 · the liberation-body beginning at X0401c21) · section ⑵ the arising of the transformation-body X0402c06–0403a06 · section ⑶ the skillfulness of the transformation-body X0403a07–0405c22 (the more-or-less of the transformation-mark, the various teachings not the same · taking together to make eleven marks X0403a22–b08 · the concluding text of the sūtra X0405c22). The colophon at the close of the surviving commentary, "exhausted at the ninth scroll," X0406a01–02; section ⑷ the differences of speech · section ⑸ the arising of mind · section ⑹ whether the transformation-body has mind or is without mind · section ⑺ His domain · section ⑻ the three marks of non-duality · section ⑼ the sending-forth of the great wisdom-light · sections ⑽⑾ the majestic virtue that upholds and maintains · section ⑿ the pure-and-impure lands are all wanting in Woncheuk's commentary.
- Dunlun T1828 (glossing the Chapter 8 citation-block of the Saṃdhinirmocana-section · fourteen gates · the whole chapter complete): from 「自下大段第七曼殊室利菩薩請問三身義…前中有十四門」 ["From here, the seventh main section: the bodhisattva Mañjuśrī asks about the meaning of the three bodies… within the former there are fourteen gates"] 〔T42n1828 0787b06–08〕, ending at 「下立名時益，可知」 ["below, the naming and the benefit at the time, may be understood"] 〔0790c07〕. The mark of the Dharma-body 0787b09–12 · the two vehicles' transformation-of-basis liberation-body 0787b12–16 · the activity of the transformation-body (the three bodies · Bèi-Jǐng-Tài) 0787b16–22 · the eight marks of the skillfulness of the transformation-body 0787b22–24 · the three baskets of speech (the mātṛkā's Sanskrit name) 0787b24–29 · the five kinds of realm 0787c14–15 · the four principles 0788b20 · the principle of dharma-nature 0789c20–22 · the five marks of all-knowing-wisdom 0788c26–29 · the three measures 0789a01–04 · the arising of the enjoyment-body's mind 0790a22–25 · whether the transformed mind has mind or is without mind 0790a25–27 · the sending-forth of the great wisdom-light (against the two vehicles) 0790b15–26 · the majestic virtue that upholds and maintains 0790b26–c05 · the eight and two of the impure land 0790c05–07.
- Kuiji T1861: 〈Forest of Categories on the Three Bodies〉 citing Chapter 8's whether-the-transformation-body-has-mind-or-is-without-mind 〔T45n1861 0359c13–17〕. No direct citation is seen for the remaining passages (the mark of the Dharma-body · the three baskets of speech · the four principles · all-knowing-wisdom · the three marks of non-duality · the sending-forth of the great wisdom-light · the pure-and-impure lands), left blank (the mātṛkā's four-nine-twenty-nine matters · seven marks · eleven-marks passage is linked to the Prakaraṇāryavāca-śāstra, scroll 20 〔T45 0274a01–08〕, not to this sūtra).
- Paramārtha's Foshuo Jiejie jing (佛說解節經) T677: does not cover this chapter, left blank (the Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole).