無上依經如來事品第五
Chapter 5: The Tathagata's Deeds
「阿難！如來事有十八，如來無比最妙最上無有及者，令諸眾生起奇特心恭敬供養，此第一事。因三十二相、八十種好而得成就，如來如理通達因果。若沙門婆羅門說無因果、說不平等因果之法，我即制伏令墮負處；此第二事。因是處非處智力得成，如來知見自業自受，無有自作他受果者。若沙門婆羅門邪說邪教度業度受，便能制伏令墮負處；此第三事。因業類智力得成，如來教化顯三種輪：一者神通輪，二者記心輪，三者示教輪，訓導弟子以成聖眾。若沙門婆羅門，有勝負心說違逆法對治正典，便能制伏令墮負處；此第四事。因禪定智力得成，如來了達上中下根如理為說，令其下種成熟解脫，此第五事。因根種智力得成，如來知見三品眾生邪正欲樂，如實見已拔斷惡欲增長善欲，此第六事。因欲樂智力得成，如來觀知眾生三種：一者麁，二者中，三者妙，令此三人如理得入種種法門，此第七事。因性界智力得成，如來明見出離道法得解脫果，障閡道法得生死果，令滅障閡道修出離道，此第八事。因至一切處智力得成，如來明了見宿命事說過去事，為令眾生起厭畏心。若執常見沙門婆羅門，便能制伏令墮負處；此第九事。因宿生智力得成，如來明見一切眾生死此生彼如理受記。若執斷見沙門婆羅門，便能制伏令墮負處；此第十事。因生死智力得成，如來自知解脫通達無閡。若增上慢沙門婆羅門，未得羅漢謂言已得，即能制伏令墮負處；此第十一事。因漏盡智力得成，如來為利益事最上善巧，若有人問如來十力，如實答難除決彼疑，能立自正說，能破他邪說，此第十二事。因四無畏得成，如來正教，有能修者，有不修者，亦修不修者，如來於此三人無染濁心，此第十三事。因三念處得成，如來佛眼晝夜恒觀一切眾生在勝負處救護濟拔，此第十四事。因大悲得成，如來如說而行，能行能說，此第十五事。因三不護法得成，如來於諸眾生為利益事，悉皆圓滿無有損減，此第十六事。因念無忘失得成，如來四威儀中，隨從於理無有失誤，此第十七事。因滅除習氣得成，如來觀三種法：一者行法得利，二者行法減損，三者行法亦利亦損，離餘二法，如來宣說得利益行，此第十八事，因一切種智及諸不共法得成。阿難！如是等如來事，汝應知！
Ānanda! The Tathāgata possesses eighteen unique qualities, supreme, unsurpassed, and incomparable, inspiring sentient beings with wonder, reverence, and offerings. This is the first matter.
Due to the thirty-two marks and eighty excellent characteristics, the Tathāgata perfectly understands cause and effect in accordance with truth. If any ascetic or Brahmin denies cause and effect or teaches a distorted principle of cause and effect, the Tathāgata subdues them, causing them to fall into defeat. This is the second matter.
Due to the power of understanding what is and is not the case, the Tathāgata sees that beings reap what they sow, and that no one experiences the results of another’s actions. If any ascetic or Brahmin falsely teaches that deeds and their results can be transferred, the Tathāgata subdues them, causing them to fall into defeat. This is the third matter.
Due to the power of understanding the results of actions, the Tathāgata teaches through three types of demonstration: the miraculous display of power, the reading of minds, and the instructing of disciples, training them to form a holy community. If any ascetic or Brahmin, out of competitive spirit, preaches a hostile doctrine to contest true teachings, the Tathāgata subdues them, causing them to fall into defeat. This is the fourth matter.
Due to the power of meditative concentration, the Tathāgata understands the superior, mediocre, and inferior capacities of beings and teaches them accordingly, enabling them to plant seeds, mature, and attain liberation. This is the fifth matter.
Due to the power of understanding beings’ faculties and inclinations, the Tathāgata sees the wholesome and unwholesome desires of three types of beings, and upon seeing them truly, uproots evil desires and cultivates good ones. This is the sixth matter.
Due to the power of understanding beings’ aspirations, the Tathāgata observes three kinds of beings: coarse, moderate, and refined, and enables each to enter various teachings in accordance with truth. This is the seventh matter.
Due to the power of understanding the diverse realms of beings, the Tathāgata clearly sees the path leading to liberation and the result of freedom, as well as the obstructive path leading to rebirth. He guides beings to abandon the obstructive path and cultivate the path to liberation. This is the eighth matter.
Due to the power of understanding the path leading everywhere, the Tathāgata clearly perceives past lives and recounts past events to inspire weariness and fear in beings. If any ascetic or Brahmin clings to eternalism, the Tathāgata subdues them, causing them to fall into defeat. This is the ninth matter.
Due to the power of remembering past lives, the Tathāgata clearly sees beings dying here and being reborn there, and makes accurate predictions accordingly. If any ascetic or Brahmin clings to nihilism, the Tathāgata subdues them, causing them to fall into defeat. This is the tenth matter.
Due to the power of understanding death and rebirth, the Tathāgata knows his own liberation and is unobstructed in realization. If any arrogant ascetic or Brahmin claims to have attained arhatship without having done so, the Tathāgata subdues them, causing them to fall into defeat. This is the eleventh matter.
Due to the power of understanding the extinction of defilements, the Tathāgata is supremely skillful in beneficial actions. If anyone asks about the Tathāgata’s ten powers, he answers truthfully, resolves their doubts, establishes his own correct teaching, and refutes others’ mistaken views. This is the twelfth matter.
Due to the four kinds of fearlessness, the Tathāgata’s true teaching has those who practice it, those who do not, and those who both do and do not. Toward these three types, the Tathāgata maintains an unstained mind. This is the thirteenth matter.
Due to the three bases of mindfulness, the Tathāgata, with his Buddha eye, constantly watches over all beings day and night, rescuing and supporting those who are in states of victory or defeat. This is the fourteenth matter.
Due to great compassion, the Tathāgata practices as he teaches, and teaches as he practices. This is the fifteenth matter.
Due to the three unguarded conducts, the Tathāgata’s beneficial actions for all beings are completely fulfilled without any deficiency. This is the sixteenth matter.
Due to unwavering mindfulness, the Tathāgata, in all four postures, acts in accord with truth without any mistake. This is the seventeenth matter.
Due to the complete elimination of habitual tendencies, the Tathāgata observes three kinds of practices: those that bring benefit, those that bring loss, and those that bring both benefit and loss. Setting aside the other two, the Tathāgata teaches the practice that brings benefit. This is the eighteenth matter, accomplished through omniscience and the unique qualities not shared with others.
Ānanda! These are the Tathāgata’s qualities. You should know them!
「阿難！云何如來為事不可思議？阿難！諸如來事無數無量，世間眾生不能覺知，雖依語言不能顯現，不可示人令他悟解，一切佛土處無所閡，一切如來隨順平等，過於意境無分別相，猶如虛空無有分別，與法界相稱故。諸善男子！是故佛說如來之事不可思議，行遍一切處，一切處無失，隨行三世處，不滅三寶性，如來住是事中，如來身相不捨虛空性，一切佛土顯現自身，如來言說非音聲性，同其類音而說正法，如來不取心為境界，諸眾生心根性欲樂皆悉通達。阿難！是名如來為事不可思議。」
"Ananda, how is the Tathagata's activity inconceivable? Ananda, the activities of the Tathagatas are countless and immeasurable; sentient beings in the world cannot perceive them. Although expressed through words, they cannot be fully shown, nor can they be taught to others for their comprehension. They are unobstructed throughout all Buddha-lands. All Tathagatas are equally in accord, transcending the realm of thought, without any marks of discrimination. They are like space, undifferentiated, in harmony with the nature of the Dharma-realm.
Good men, therefore the Buddha says the activities of the Tathagata are inconceivable. They pervade all places without any loss. They follow the three times without extinguishing the nature of the Triple Gem. The Tathagata abides in these activities; his physical form does not abandon the nature of space. In all Buddha-lands he manifests his own body. The Tathagata's speech is not of the nature of sound; yet, in accord with the language of beings, he speaks the true Dharma. The Tathagata does not take mind as his realm, yet he fully comprehends the faculties, dispositions, and desires of all sentient beings. Ananda, this is called the inconceivable activity of the Tathagata."
佛說此經已，是此大會中七萬五千菩薩摩訶薩即得證見圓滿法身，復有七萬五千菩薩摩訶薩即得大乘妙光三昧，復有七萬五千菩薩摩訶薩於一切法得無生忍，無數阿僧祇眾生於無上菩提起不退心，無量阿僧祇眾生遠塵離垢得法眼淨，復有無量眾生得增上果。
After the Buddha had delivered this sutra, in that great assembly, seventy-five thousand Mahasattva Bodhisattvas immediately realized and beheld the complete Dharmakaya. Another seventy-five thousand Mahasattva Bodhisattvas attained the Sublime Light Samadhi of the Mahayana. Another seventy-five thousand Mahasattva Bodhisattvas achieved the patient endurance of the non-arising of all phenomena. Countless asamkhyeyas of beings developed an irreversible mind toward unsurpassed enlightenment. Immeasurable asamkhyeyas of beings, far removed from defilements, attained the pure Dharma-eye. And yet countless other beings attained superior fruits.