佛說無上依經卷下
Sutra on the Supreme Reliance Spoken by the Buddha, Scroll Two
梁天竺三藏真諦譯
Translated by Paramārtha, Tripitaka Master from Central India during the Liang Dynasty.
如來功德品第四
Chapter 4: Tathagata's Merits
佛告阿難：「有百八十不共之法，此是如來勝妙功德：一者三十二相、二者八十種好、三者六十八法。何者三十二相？菩薩修四因緣：一持戒、二禪定、三者忍辱、四者捨財及諸煩惱。修此四因堅固不動，以此業緣得二種相：一者足下平滿，所履踐地悉皆平夷，稱菩薩脚無有坑埳；二者行步平整無有斜戾。若菩薩種種供養父母師長，種種給濟苦難眾生，去來往反勤行此事，以此業緣得足下輪相，轂輞成就千輻莊嚴。若菩薩不逼惱他不行竊盜，見他所愛不生貪奪，不自矜高除却憍慢，於師尊長起迎問訊侍立瞻奉合掌恭敬，以此業緣得二種相：一者手指纖長𦟛直沒節；二者其身方大端政莊嚴。具前三種業因緣故，得足跟長，行前三業更修四攝利益他事，以此業緣手足十指悉皆網密，猶如鵝王。若菩薩於師父母扶持侍養，自手塗傅蘇油膏藥，按摩洗浴衣飴瞻視，得手足柔軟潤澤細滑，掌色赤好如紅蓮花。若菩薩修諸善法心無厭惓，增長上上得足踝𦟛滿。若菩薩修學正法為他演說，往來宣化不生疲極，以是業緣得鹿王𨄔。若菩薩未得之法勤求欲知，已得之法利他轉化，三種惡業斷塞不起，六塵惡法不染身心，於身病者施其湯藥，於心病者為作良醫，以此業緣得身端直。若菩薩見怖畏者為作救護，於貧裸者施與衣食，恒懷慚愧遮惡不起，以此業緣得陰馬藏。若菩薩護身口意恒令清淨，受施知足用亦知量，施病者藥施貧者財，若有眾生不平等業，乃至受用亦不平等，勸其修行平等之事，以此業緣得身方滿，從橫量等如尼拘類樹。若菩薩方便巧修諸勝善法，無中下品恒令增上，以此業緣得身毛上靡右旋宛轉。若菩薩自性利根多思惟義，親近智者值善知識，於尊長處灑掃清淨，於尊長身洗持按摩，於支提處除去糞穢，客塵煩惱不令污心，以此業緣得一孔一毛皮膚細滑不受塵水。若菩薩衣服飲食車乘臥具諸莊嚴物，歡喜施與心無悔悋，以此業緣得身金色圓光一丈。若菩薩軟美飲食廣施無限，令多眾生悉得飽足，以此業緣得七處滿。若菩薩見善眾生欲興善法，同其正業為其尊導，安立善中除斷惡事，以此業緣得師子臆。若菩薩於眾生中為利益事修四正勤，如師子王心無所畏，以此業緣得二種相：一者兩肩平整兩腋下滿，二者兩臂圓直如象王鼻立過于膝。若菩薩離兩舌業，於怨憎中作和合語，行四攝法攝取眾生，思惟深義修平等慈，以此業緣得二種相：一者口四十齒齊密不疎白猶珂雪，二者得四牙相如月初生。若菩薩見諸眾生有所須欲，稱心施與若財若法，以此業緣得二種相：一者師子頤，二者頸圓淨。若菩薩守護眾生如視一子，多生信心慈念無量，廣施醫藥無穢濁心，以此業緣得二種相：一者咽喉具足千脈，以受美味津液流潤，二者身鉤鎖骨如那羅延。若菩薩自行十善教他修行，見修行者歡喜讚歎，大悲無量憐愍眾生，發弘誓心攝受正法，以此業緣得二種相：一者有欝尼沙頂骨涌起自然成髻，二者舌廣薄長如蓮華葉。若菩薩恒說實語愛語美語，敷演正法不使顛倒，以此業緣得梵音聲如迦陵頻伽，妙響深遠如天鼓振。若菩薩起慈敬心觀諸世間如父如母，不起三毒視諸眾生，以此業緣得二種相：一者眼瞼青好如優鉢羅華，二者眼睫紺焰猶如牛王。若菩薩見善眾生修三學法，稱讚其美不起毀呰，見有謗者遮制守護，以此業緣得白毫相，當於眉間右旋上靡。
The Buddha told Ananda, "There are 180 uncommon qualities unique to the Tathagata, representing his supreme and wondrous virtues. These include the 32 marks, the 80 minor marks, and the 68 dharmas.
What are the 32 marks? A Bodhisattva cultivates four causes: moral discipline, meditative concentration, patience, and the relinquishment of wealth and all afflictions. By steadfastly practicing these four without wavering, two marks are achieved: first, the soles of the feet are flat and full, so wherever the Bodhisattva steps, the ground becomes level without any dips; second, the gait is steady and even without any slanting.
If a Bodhisattva provides diverse offerings to parents and teachers, generously supports suffering beings, and diligently pursues these actions without rest, as a karmic result, the wheel mark appears on the soles of the feet, with a complete hub and spokes in a thousand-spoked design.
If a Bodhisattva does not oppress others, does not steal, does not covet what others love, does not elevate himself, and sets aside arrogance; and if he greets, waits upon, attends, and pays respect to his teachers and elders with palms together in reverence—through these actions he attains two marks: first, fingers that are long, slender, straight, and without protruding joints; second, a body that is square, large, upright, and majestic.
Further, by practicing the earlier three kinds of actions, he gains long heels. By continuing these three and also practicing the four methods of embracing others (giving, kind speech, beneficial action, and cooperation) for their benefit, as a result his fingers and toes are webbed and net-like, like those of a royal goose.
If a Bodhisattva supports, serves, and cares for his teachers and parents, personally applies oils and ointments, gives massages and baths, and provides clothing and food with devoted attention, his hands and feet become soft, smooth, and delicate, with palms as red as a blooming lotus.
If a Bodhisattva cultivates wholesome dharmas without ever tiring, and advances to higher levels, his ankles become full and rounded.
If a Bodhisattva studies the true dharma and teaches it to others, traveling back and forth to spread it without exhaustion, then as a karmic result he gains calves like a stag.
If a Bodhisattva diligently seeks to understand the dharma he has not yet attained, and for the sake of benefiting others transforms what he has already known, cuts off the three evil actions without rising to them, does not let the six sense objects defile body or mind, gives medicine to the physically ill, and acts as a good doctor for those with mental afflictions, through these actions he attains a straight, upright body.
If a Bodhisattva protects those in fear, gives clothes and food to the poor and naked, always feels a sense of shame and prevents evil from arising, he attains the mark of a concealed organ like a horse.
If a Bodhisattva continually keeps body, speech, and mind pure, is content with offerings, uses them in moderation, gives medicine to the sick and wealth to the poor, and when encountering beings who act with inequality or enjoy unequal things, encourages them to practice equality, he then attains a body that is square and full, with width and height equal, like the nyagrodha tree.
If a Bodhisattva skillfully cultivates all superior good dharmas, never settling for lower or middling results but always striving to enhance them, he attains the mark of bodily hair turning upward and swirling to the right.
If a Bodhisattva has keen intelligence which ponders the meaning of things, keeps the company of the wise and associates with good spiritual teachers, cleans the dwelling places of elders, washes and massages the bodies of the venerable, removes filth and impurities from sacred sites, and does not let adventitious afflictions stain his mind, he attains the mark of each pore growing a single hair, and skin so fine and smooth that it repels dust and water.
If a Bodhisattva happily gives away clothes, food, vehicles, beds, and various ornaments without resentment or regret, he attains a golden-hued body surrounded by a halo of one fathom.
If a Bodhisattva generously offers soft and delicious food without limit, satisfying many beings, he attains the mark of fullness in seven places.
If a Bodhisattva, upon seeing good beings who wish to cultivate wholesome actions, guides them in proper practices, establishes them in goodness, and cuts off evil, he attains a chest like a lion's.
If a Bodhisattva, for the benefit of beings, cultivates the four right efforts with the fearlessness of a lion king, he attains two marks: first, both shoulders are level and the armpits are full; second, his arms are round and straight like an elephant's trunk and are so long they hang past his knees.
If a Bodhisattva refrains from divisive speech, speaks words that unite enemies, practices the four methods of embracing beings to attract them, contemplates deep truths, and cultivates impartial loving-kindness, he attains two marks: first, his mouth has forty teeth, closely set, not spaced apart, as white as a conch shell; second, he has four canines as bright as newly risen moonlight.
If a Bodhisattva, seeing beings' needs, gives them exactly what they wish for—whether material wealth or the dharma—he attains two marks: first, a jaw like a lion's; second, a neck that is round and clean.
If a Bodhisattva protects beings as if they were his only child, generates great faith, has boundless loving care, and generously gives medicine with a pure mind free from turbidity, he attains two marks: first, his throat is endowed with a thousand veins, allowing him to delight in tastes and have flowing saliva; second, his collarbone is like that of Narayana, strong and unbroken.
If a Bodhisattva himself practices the ten wholesome actions and teaches others to do likewise, rejoices in and praises those who practice them, feels boundless compassion and pity for beings, makes great vows, and upholds the true dharma, he attains two marks: first, his crown (usnisha) rises with a natural protrusion like a topknot; second, his tongue is wide, thin, and long, like a lotus petal.
If a Bodhisattva always speaks truthful speech, loving speech, and elegant speech, and expounds the dharma without distortion, he attains the sound of Brahma, like a kalavinka bird, with a wonderful resonance that is deep and far-reaching, like the rumble of a heavenly drum.
If a Bodhisattva regards all beings as parents and maintains a respectful, kind attitude, without rising to the three poisons of greed, hatred, or delusion, he attains two marks: first, his eyelids are a beautiful dark blue, like an utpala flower; second, his eyelashes are dark and curly like those of a bull.
If a Bodhisattva, upon seeing good beings practice the three learnings (moral discipline, concentration, and wisdom), praises their virtues without slandering them, and prevents or stops others who disparage them, he attains the mark of a white hair-tuft (urna) between his eyebrows, which curves and swirls to the right."
「復次阿難！菩薩修行四種正業，得三十二相：一者決定無雜、二者諦觀微密、三者常修無間、四者不顛倒行。第一業緣得足下平滿。第二業緣得九種相：一者足下輪相、二者足踝𦟛滿、三者手足十指網密、四者皮膚細軟、五者得七處滿、六者兩肩平整兩腋下滿、七者臂𦟛圓、八者舌廣長、九者師子臆。第三業緣得五種相：一者指纖長、二者脚跟長、三者身端不曲、四者橫竪量等、五者頸圓淨。第四業緣得諸餘相。
Furthermore, Ananda, a Bodhisattva who cultivates these four kinds of correct actions will attain the thirty-two marks of a great being.
The first action is unwavering resolve. The second is careful observation of the subtle details. The third is continuous cultivation without interruption. The fourth is practicing without distorted views.
**Through the first action**, a Bodhisattva attains the mark of level and full soles of the feet.
**Through the second action**, a Bodhisattva attains nine marks: 1. Wheel-patterns on the soles of the feet. 2. Full and rounded ankles. 3. Webbed fingers and toes. 4. Soft and delicate skin. 5. Seven prominent parts of the body. 6. Broad, level shoulders and full armpits. 7. Rounded arms. 8. A long and broad tongue. 9. A chest like a lion.
**Through the third action**, a Bodhisattva attains five marks: 1. Slender fingers. 2. Long heels. 3. An upright and unstooped body. 4. A body of equal height and width. 5. A round, clean neck.
**Through the fourth action**, a Bodhisattva attains all the remaining marks.
「復次阿難！若十方一切眾生俱行十善，如此功德更百倍增長，以此業緣，惟得菩薩一毛之相。入一切毛，功德更百倍增，然後能得菩薩一好。入一切好，功德更百倍增，然後能得菩薩一相。入一切相功德，離白毫相離欝尼沙，如是功德更增百倍得白毫相，又增百倍得欝尼沙相。入欝尼沙功德千倍增長，得如來商珂不共之法相好所攝，因此相好，如來一聲遍滿十方無量世界。阿難！是三十二相有三因緣不可思議：一者時節不可思議，修行數滿三阿僧祇劫；二者心樂不可思議，為安樂利益一切眾生故；三者品類不可思議，修一切善離一切惡，是種類無窮故。是故如來身具相好不可思議。
Again, Ananda, if all beings throughout the ten directions were to practice the ten virtuous actions, the merit from this would then be multiplied a hundredfold. Through the power of this karmic foundation, one would only attain the quality of a single hair-pore of a Bodhisattva. Then, entering into all the hair-pores, the merit multiplies another hundredfold before one can attain a single minor mark of a Bodhisattva. Entering into all the minor marks, the merit multiplies another hundredfold before one can attain a single major characteristic of a Bodhisattva. From the merit of all the major characteristics, setting aside the white hair-tuft curl and the crown protuberance, this merit again multiplies a hundredfold to attain the white hair-tuft curl, and again multiplies a hundredfold to attain the crown protuberance. Then, from the merit of the crown protuberance multiplied a thousandfold, one attains the Tathagata’s unique, extraordinary characteristics and marks, including the conch-like voice. Through these marks and characteristics, a single sound of the Tathagata pervades the countless worlds throughout the ten directions.
Ananda, these thirty-two marks have three causes that are inconceivable. First, the duration is inconceivable: the cultivation must be completed over three countless eons. Second, the intention is inconceivable: it is done for the peace, happiness, and benefit of all beings. Third, the scope is inconceivable: it involves cultivating all virtues and abandoning all evils, and thus the categories are endless. Therefore, the Tathagata’s body is endowed with marks and characteristics that are inconceivable.
「阿難！何者如來八十種好？一者無見頂，二者頂骨無頦，三者額廣平正，四者眉高而長形如初月紺琉璃色，五者廣長眼，六者鼻高圓直孔不現，七者耳廣厚長輪埵成就，八者身堅實如那羅延，九者身分不可壞，十者身節堅密，十一者身一時迴如象王，十二者身柔軟，十三者身不曲，十四者身常少，十五者身潤澤，十六者身自持不逶迤，十七者身分滿足，十八者識滿足，十九者容儀備足，二十者威神遠振，二十一者一切處不背他，二十二者住處安無能動者，二十三者面部如量不大不長，二十四者廣姝，二十五者面淨如滿月，二十六者面具足滿，二十七者正容貌不壞色，二十八者儀容如師子，二十九者進止如象王，三十者行法如鵝王，三十一者頭如摩陀那果，三十二者足趺厚四指行時印文現，三十三者爪如赤銅色高薄圓潤，三十四者膝骨堅著圓好，三十五者指文莊嚴，三十六者脈理深，三十七者手文明直，三十八者手文長，三十九者手文不斷，四十者手足如意，四十一者手足赤白如蓮華色，四十二者孔門相具，四十三者步無廣狹，四十四者腰圓大，四十五者腹不現，四十六者齊文如盤蛇右轉圓深，四十七者毛色青紅如孔雀項，四十八者毛潔淨，四十九者毛右旋，五十者口出無上香、身毛皆香氣，五十一者脣色赤潤如頻婆果，五十二者舌色赤，五十三者舌形薄，五十四者一切樂觀，五十五者隨眾生意和悅與語，五十六者於一切處無非善語，五十七者先與語，五十八者隨眾音聲不過不減，五十九者隨眾語言而為說法，六十者說法不著，六十一者等視眾生，六十二者先見後作，六十三者發一音報眾聲，六十四者次第有因緣說法，六十五者一切眾生眼不能盡觀相，六十六者觀無厭足，六十七者一切聲分具足，六十八者善事顯現，六十九者剛強眾生見即調善、怖畏眾生便得安樂，七十者音聲明淨，七十一者身不傾動，七十二者身分大，七十三者其身長，七十四者身不染著，七十五者遍身光各一丈，七十六者光照身而行，七十七者其身淨潔，七十八者髮螺不亂其髮長好、髮色光潤猶妙青珠，七十九者手足滿，八十者手足有德相。阿難！是名如來八十種好莊嚴佛身。
Ānanda, what are the Tathāgata's eighty excellent marks? 1. The crown of his head cannot be seen; 2. His skull has no indentations; 3. His forehead is broad, flat, and perfectly formed; 4. His eyebrows are high, long, shaped like a new moon, and the color of deep lapis lazuli; 5. His eyes are long and wide; 6. His nose is high, rounded, straight, with no visible nostrils; 7. His ears are broad, thick, long, with well-formed lobes; 8. His body is firm and solid, like Nārāyaṇa; 9. His body's parts are indestructible; 10. His joints are compact and strong; 11. His body can turn all at once, like an elephant king; 12. His body is supple; 13. His body does not bend; 14. His body is perpetually youthful; 15. His body is radiant and moist; 16. His body carries itself without leaning; 17. His body's parts are complete; 18. His consciousness is complete; 19. His bearing is flawless; 20. His majestic presence is felt from afar; 21. He never turns his back on anyone; 22. He remains unmovable, wherever he dwells; 23. His face is proportionate, neither too wide nor too long; 24. His face is broad and beautiful; 25. His face is as pure as a full moon; 26. His face is perfectly full; 27. His noble features never lose their color; 28. His bearing is like a lion's; 29. His movements are like an elephant king's; 30. His walk is like a goose king's; 31. His head resembles the *madana* fruit; 32. His insteps are four finger-breadths thick, leaving marks as he walks; 33. His nails are copper-colored, delicate, rounded, and glossy; 34. His kneecaps are firm, rounded, and perfect; 35. His finger lines are beautifully defined; 36. His veins are deep and hidden; 37. The lines on his hands are clear and straight; 38. The lines on his hands are long; 39. The lines on his hands are unbroken; 40. His hands and feet respond to his will; 41. His hands and feet are red and white, like lotus petals; 42. His orifices are all well-formed; 43. His stride is even, neither too wide nor too narrow; 44. His waist is round and large; 45. His belly is not prominent; 46. His navel pattern spirals rightward, deep and round like a coiled snake; 47. His body hair is blue-red, like a peacock's neck; 48. His body hair is pure and clean; 49. His body hair curls clockwise; 50. His mouth emits a supreme fragrance, and his every body hair is fragrant; 51. His lips are red and glossy, like the *bimba* fruit; 52. His tongue is red; 53. His tongue is thin; 54. He is pleasing in every way to behold; 55. He speaks gently and joyfully, adapting to the minds of beings; 56. He speaks only good and wholesome words, in all situations; 57. He always speaks to others first; 58. His voice perfectly matches and never overpowers any sound; 59. He teaches the Dharma in accordance with the language of beings; 60. He teaches without attachment; 61. He regards all beings with impartiality; 62. He sees clearly before acting; 63. One single syllable can convey the meaning of all sounds; 64. He teaches the Dharma in an orderly manner, based on causes and conditions; 65. No being can see all his features at once; 66. Beholding him never becomes tiresome; 67. Every element of his voice is perfect; 68. His virtuous deeds are clearly manifest; 69. At the mere sight of him, the stubborn become gentle, and the fearful find peace; 70. His voice is clear and pure; 71. His body never sways; 72. His body is large; 73. His height is majestic; 74. His body is free from defilements; 75. A halo of light, one fathom in radius, surrounds his body; 76. He walks within a circle of light; 77. His body is perfectly pure; 78. His hair is coiled in tufts without tangling; his hair is long, lovely, glossy, and radiant like fine blue gemstones; 79. His hands and feet are full and ample; 80. His hands and feet bear the marks of virtue. Ānanda, these are called the eighty excellent marks that adorn the Tathāgata's body.
「阿難！如來有十力，何者為十？一者處非處智力、二者隨業智力、三者定類智力、四者根品智力、五者欲樂智力、六者性類智力、七者至一切處智力、八者宿生智力、九者死生智力、十者漏盡智力。因此智力，如來顯說最大勝處，轉於無上清淨梵輪，於大眾中正師子吼。
"Ānanda! The Tathāgata possesses ten powers. What are these ten? First, the power to know what is and is not possible. Second, the power to understand the consequences of actions. Third, the power to discern all states of meditative concentration. Fourth, the power to recognize beings' spiritual capacities. Fifth, the power to know beings' various desires. Sixth, the power to understand beings' inherent natures. Seventh, the power to know the path leading to all destinations. Eighth, the power to recall past lives. Ninth, the power to see where beings are reborn after death. Tenth, the power to understand the ending of all mental defilements. Through these powers, the Tathāgata clearly proclaims the highest teaching, turns the supreme, pure wheel of truth, and roars like a lion in the assembly."
「阿難！如來有四種無畏：一一切智無畏、二漏盡無畏、三說障道無畏、四說盡苦道無畏。
"Ānanda, the Tathāgata possesses four kinds of fearlessness: first, the fearlessness of universal wisdom; second, the fearlessness of the end of defilements; third, the fearlessness in teaching the obstacles to the path; fourth, the fearlessness in teaching the path that leads to the end of suffering."
「阿難！如來有三種念處：一者正行正念、二者邪行正念、三者雜行正念。阿難！如來又有大悲之法。
Ānanda! The Tathāgata possesses three kinds of mindfulness: first, mindfulness of those who practice correctly; second, mindfulness of those who practice wrongly; third, mindfulness of those whose practice is mixed. Ānanda! The Tathāgata also has the practice of great compassion.
「阿難！如來有十八不共法：一身無過、二口無過、三意無過、四無不定心、五無異相執、六無非知捨、七無欲樂無減失、八無正精進無減失、九無念無減失、十無智無減失。十一解脫無減、十二解脫知見無減、十三身隨智慧行、十四口隨智慧行、十五意隨智慧行、十六窮過去智圓滿、十七窮現在智圓滿、十八窮未來智圓滿。
「阿難！如來獨得如意自在捷疾神通，如來獨得無有邊際變化神通，如來獨得無量無盡聖神通處，如來獨得心自在法，如來獨得自在無邊知他心通，如來獨得自在無閡天耳神通，如來獨得知無色界眾生種別，如來獨得通達聖眾般涅槃後，如來獨得智慧明了有不定答，如來獨得大波羅蜜善能答問，如來獨得分別說法無有過失，如來獨得開化眾生無有空過，如來獨得第一導首，如來獨得不可害滅，如來獨得金剛三昧，如來獨得一切諸法非色非心心不相應如來至知，如來獨得無閡解脫，如來獨得三不護法，如來獨得斷滅習氣，如來獨得一切種智，如來獨得金剛聚身，如來獨得未曾作意一切事成，如來獨得一切諸相與處相應明淨具足，如來獨得所授記莂無有不定，如來獨得於勝負心佛不許可不得見佛，如來獨得轉一切種勝妙法輪，如來獨得荷負眾生能捨重擔，如來獨得入般涅槃復更起心，如來獨得修因圓滿無餘，如來獨得至果圓滿無餘，如來獨得利益他事圓滿無餘，如來獨得辯才無盡，如來獨得說一切法悉皆如理。
Ānanda! The Tathāgata alone possesses unimpeded, sovereign, and swift supranormal powers. The Tathāgata alone possesses boundless and limitless powers of transformation. The Tathāgata alone possesses the infinite and inexhaustible sphere of sacred supranormal powers. The Tathāgata alone possesses the dharma of sovereign mastery over the mind. The Tathāgata alone possesses the sovereign, boundless ability to know the minds of others. The Tathāgata alone possesses the sovereign, unimpeded divine ear. The Tathāgata alone knows the different types of beings in the formless realm. The Tathāgata alone understands how the noble assembly fares after parinirvāṇa. The Tathāgata alone possesses the wisdom that clearly discerns when answers are not definitive. The Tathāgata alone possesses great perfections and excels at answering questions. The Tathāgata alone teaches the Dharma with discrimination, free from any fault. The Tathāgata alone transforms beings without ever failing to benefit them. The Tathāgata alone is the supreme guide. The Tathāgata alone cannot be harmed or destroyed. The Tathāgata alone possesses the vajra samādhi. The Tathāgata alone knows all dharmas, whether form or non-form, whether belonging to mind or not belonging to mind, with perfect understanding. The Tathāgata alone possesses unimpeded liberation. The Tathāgata alone possesses the three unguarded qualities. The Tathāgata alone has completely eradicated habitual tendencies. The Tathāgata alone possesses omniscience. The Tathāgata alone possesses a vajra-like body. The Tathāgata alone accomplishes all things without deliberate effort. The Tathāgata alone possesses all characteristics and marks in perfect clarity and completeness. The Tathāgata alone gives predictions that never fail. The Tathāgata alone does not permit those with a mind of victory or defeat to see the Buddha. The Tathāgata alone turns the supremely excellent wheel of Dharma in all its aspects. The Tathāgata alone can bear the heavy burden of beings and set it down. The Tathāgata alone enters parinirvāṇa and then arises again with a mind of compassion. The Tathāgata alone has completed the cultivation of causes without remainder. The Tathāgata alone has completed the attainment of fruits without remainder. The Tathāgata alone has completed the benefit of others without remainder. The Tathāgata alone possesses eloquence without end. The Tathāgata alone teaches all dharmas in accordance with truth.
「阿難！如來功德略說有六種：一者具足、二者無垢、三者不動、四者無閡、五者利他、六者自在巧能。阿難！云何如來為功德不可思議？一切如來恒河沙劫無邊功德，在於惑地及於淨地，相攝相應未曾相離，無垢無淨不可思議。
"Ananda! The Tathagata's merits can be briefly summarized in six kinds: first, completeness; second, purity; third, unwavering stability; fourth, unobstructedness; fifth, benefiting others; sixth, sovereign skillful ability. Ananda! How is it that the Tathagata's merits are inconceivable? All Tathagatas, throughout countless eons as numerous as the sands of the Ganges, possess boundless merits. Whether in the realm of delusion or the realm of purity, these merits interpenetrate and correspond, never separating from one another—beyond impurity and purity alike, utterly inconceivable.