大般涅槃經金剛身品第五
Chapter 5: The Diamond Body
爾時，世尊復告迦葉：「善男子！如來身者，是常住身、不可壞身、金剛之身，非雜食身，即是法身。」
Then the World-Honored One said to Kashyapa: "Good man, the body of the Thus-Come One is an eternal body, an indestructible body, a vajra body, not a body sustained by ordinary food—this is the Dharma body."
迦葉菩薩白佛言：「世尊！如佛所說如是等身我悉不見，唯見無常、破壞、塵土、雜食等身。何以故？如來今當入涅槃故。」
Kashyapa Bodhisattva said to the Buddha: "World-Honored One! As the Buddha has taught, I do not see any of these kinds of bodies. I see only a body that is impermanent, decaying, made of dust, sustained by mixed foods. Why is this? Because the Tathagata is about to enter Parinirvana."
佛告迦葉：「汝今莫謂如來之身不堅、可壞、如凡夫身。善男子！汝今當知，如來之身，無量億劫堅牢難壞，非人天身、非恐怖身、非雜食身。如來之身非身，是身不生、不滅，不習、不修，無量、無邊，無有足跡，無知、無形，畢竟清淨，無有動搖，無受、無行，不住、不作，無味、無雜，非是有為，非業、非果，非行、非滅，非心、非數，不可思議、常不可議，無識離心亦不離心，其心平等，無有亦有，無有去來而亦去來，不破、不壞，不斷、不絕，不出、不滅，非主亦主，非有、非無，非覺、非觀，非字、非不字，非定、非不定，不可見、了了見，無處亦處，無宅亦宅，無闇、無明，無有寂靜而亦寂靜，是無所有，不受、不施，清淨無垢，無諍、斷諍，住無住處，不取、不墮，非法、非非法，非福田、非非福田，無盡、不盡、離一切盡，是空、離空，雖不常住、非念念滅，無有垢濁，無字、離字，非聲、非說，亦非修習，非稱、非量，非一、非異，非像、非相，諸相莊嚴，非勇、非畏，無寂、不寂，無熱、不熱，不可覩見、無有相貌。
The Buddha said to Kasyapa: "Do not think that the Tathagata's body is fragile and perishable like an ordinary mortal's body. Good man, you should understand: the Tathagata's body has been firm and indestructible for countless eons. It is not a human or heavenly body, not a body that knows fear, not a body sustained by mixed food.
The Tathagata's body is no-body, yet it is body— it neither arises nor ceases, is neither cultivated nor practiced. It is measureless and boundless, has no trace, no knowledge, and no form. It is utterly pure, unmoving, free from sensation and action. It does not dwell or create, is without flavor or impurity. It is not conditioned, not karma, not result, not action, not cessation, not mind, not number.
It is inconceivable and cannot even be conceived of as permanent. It has no consciousness yet is apart from mind nonetheless; its mind is equanimous, neither existing nor non-existing. It has no coming or going yet comes and goes. It is not broken or destroyed, not interrupted or ended, does not emerge or cease. It is not a master yet is master, neither exists nor does not exist, neither perceived nor observed, neither named nor unnamed, neither in samadhi nor out of it.
It cannot be seen, yet is seen clearly. It has no location yet is present, no dwelling yet dwells. It is neither dark nor light, neither still nor moving. While completely still, it is a state of no-possession. It does not receive or give, is pure and stainless. It has no conflict and ends all conflict. It abides in no fixed place, neither clings nor falls. It is neither Dharma nor non-Dharma, neither a field of merit nor not a field of merit. It has no exhaustion nor inexhaustibility, transcending all endings.
It is emptiness yet beyond emptiness. Though not permanent, it does not vanish moment by moment. It is free of defilement and turbidity, has no name yet has transcended names. It is not voice, not speech, and not something to be cultivated. It cannot be weighed, measured, or counted. It is neither one nor many, neither image nor characteristic, yet adorned with all characteristics. It is neither brave nor timid, neither silent nor vocal, neither hot nor cool. It cannot be seen, has no appearance.
「如來度脫一切眾生，無度脫故；能解眾生，無有解故；覺了眾生，無覺了故；如實說法，無有二故，不可量、無等等。平如虛空，無有形貌，同無生性，不斷、不常。常行一乘，眾生見三。不退、不轉，斷一切結，不戰、不觸，非性、住性，非合、非散，非長、非短，非圓、非方，非陰入界、亦陰入界，非增、非損，非勝、非負，如來之身成就如是無量功德。
The Tathagata liberates all beings, yet there is no liberation itself; He can free beings, yet there is no freedom itself; He awakens beings, yet there is no awakening itself; He teaches the truth as it is, without any duality—immeasurable, incomparable.
It is level like space, without any form or appearance; It shares the nature of non-arising, neither continuous nor discontinuous.
He constantly travels the One Vehicle, yet beings perceive three paths. He does not retreat or turn back, cutting off all bonds. He does not fight or clash, Neither possessing a nature nor abiding in one, Neither uniting nor separating, Neither long nor short, Neither round nor square, Neither the aggregates, sense-fields, or elements—yet also the aggregates, sense-fields, and elements, Neither increasing nor decreasing, Neither superior nor inferior.
The body of the Tathagata accomplishes such immeasurable virtues.
「無有知者、無不知者，無有見者、無不見者，非有為、非無為，非世、非不世，非作、非不作，非依、非不依，非四大、非不四大，非因、非不因，非眾生、非不眾生，非沙門、非婆羅門，是師子、大師子，非身、非不身，不可宣說，除一法相不可算數，般涅槃時不般涅槃，如來法身皆悉成就如是無量微妙功德。迦葉！唯有如來乃知是相，非諸聲聞、緣覺所知。
There is no one who knows, yet there is nothing unknown. There is no one who sees, yet there is nothing unseen. It is neither created nor uncreated, neither worldly nor non-worldly, neither acting nor non-acting, neither dependent nor independent, neither of the four elements nor beyond them, neither caused nor uncaused, neither a living being nor not a living being, neither a renunciant nor a priest. It is the lion, the great lion. It is neither embodied nor disembodied, cannot be described in words, beyond all reckoning except for the marks of a single principle. At the time of final nirvana, it is not nirvana. The Dharma-body of the Tathagata is fully endowed with limitless, sublime qualities such as these.
Kashyapa! Only the Tathagata truly knows these characteristics—they are not known by voice-hearers or solitary realizers.
「迦葉！如是功德成如來身，非是雜食所長養身。迦葉！如來真身功德如是，云何復得諸疾患苦，危脆不堅如坏器乎？迦葉！如來所以示病苦者，為欲調伏諸眾生故。善男子！汝今當知，如來之身即金剛身。汝從今日常當專心思惟此義，莫念食身，亦當為人說如來身即是法身。」
"Kashyapa, the body of the Tathagata is formed by such merit, not nourished by ordinary food. Kashyapa, the true body of the Tathagata is like this—how then could it experience illness, suffering, or be as fragile and impermanent as a clay pot? Kashyapa, the Tathagata manifests illness and suffering solely to guide and transform living beings. Good man, you should understand from now on: the Tathagata's body is a vajra body. From this day forward, always focus your mind on this truth, do not dwell on the body that is fed by food, and also teach others that the Tathagata's body is the Dharma body."
迦葉菩薩白佛言：「世尊！如來成就如是功德，其身云何當有病苦、無常破壞？我從今日常當思惟如來之身是常、法身、安樂之身，亦當為人如是廣說。唯然，世尊！如來法身金剛不壞，而未能知所因云何。」
Kashyapa Bodhisattva said to the Buddha: "World-Honored One! Since the Tathagata has perfected such virtues, how could his body ever suffer from illness, pain, impermanence, or decay? From now on, I will constantly reflect that the Tathagata's body is eternal, the Dharma-body, and a body of ease and joy. I will also widely teach this to others. Indeed, World-Honored One! The Tathagata's Dharma-body is indestructible like a diamond, but I still do not understand the cause and means by which it is so."
佛告迦葉：「以能護持正法因緣故，得成就是金剛身。迦葉！我於往昔護法因緣，今得成就是金剛身，常住不壞。善男子！護持正法者，不受五戒、不修威儀，應持刀、劍、弓箭、鉾槊守護持戒清淨比丘。」
The Buddha said to Kāśyapa, "Because of my efforts to protect and uphold the true Dharma, I have attained this indestructible diamond body. Kāśyapa! In the past, due to my commitment to protect the Dharma, I have now attained this diamond body that is everlasting and indestructible. Good son! Those who protect the true Dharma do not necessarily need to observe the five precepts or practice formal etiquette. Instead, they should take up swords, knives, bows, arrows, spears, and halberds to guard and protect the pure monks who keep the precepts."
迦葉菩薩白佛言：「世尊！若有比丘離於守護，獨處空閑塚間樹下，當說是人為真比丘。若有隨逐守護者行，當知是輩是禿居士。」
Kashyapa Bodhisattva said to the Buddha, "World-Honored One! If there is a monk who abandons protective attachments and dwells alone in a quiet place, among tombs or beneath a tree, such a person should be called a true monk. But those who follow after protectors and attendants should be known as shaven-headed laypeople."
佛告迦葉：「莫作是語，言：『禿居士。』若有比丘隨所至處供身取足，讀誦經典，思惟坐禪，有來問法即為宣說，所謂布施、持戒福德、少欲知足。雖能如是種種說法，然故不能作師子吼、不為師子之所圍繞、不能降伏非法惡人。如是比丘不能自利及利眾生，當知是輩懈怠懶惰。雖能持戒、守護淨行，當知是人無所能為。
The Buddha said to Kāśyapa, “Do not say such things, calling them ‘bald laymen.’
If a monk, wherever he goes, takes only what he needs to sustain himself, recites the scriptures, contemplates in meditation, and when someone comes to ask about the Dharma, he explains it—speaking of generosity, upholding ethical precepts, accumulating merit, having few desires, and being content—even though he can teach in various ways like this, if he cannot roar like a lion, nor is he surrounded by lions, nor can he subdue those who are evil and unrighteous, then such a monk cannot benefit himself nor benefit others. You should know that such people are lazy and negligent. Even if they can uphold ethical precepts and maintain pure conduct, you should know that such people are incapable of accomplishing anything of true significance.
「若有比丘供身之具亦常豐足，復能護持所受禁戒，能師子吼廣說妙法，謂修多羅、祇夜、受記、伽陀、優陀那、伊帝目多伽、闍陀伽、毘佛略、阿浮陀達磨，以如是等九部經典為他廣說。利益安樂諸眾生故，唱如是言：『《涅槃經》中制諸比丘不應畜養奴婢、牛、羊、非法之物，若有比丘畜如是等不淨之物應當治之。如來先於異部經中說有比丘畜如是等非法之物，某甲國王如法治之，驅令還俗。』若有比丘能作如是師子吼時，有破戒者聞是語已，咸共瞋恚害是法師。是說法者設復命終，故名持戒自利利他。以是緣故，我聽國主、群臣、宰相、諸優婆塞護說法人。若有欲得護正法者，當如是學。迦葉！如是破戒、不護法者，名禿居士；非持戒者得如是名。
"If there is a monk whose basic necessities are always abundant, who upholds the precepts he has received, and who can roar a lion's roar by extensively teaching the wonderful Dharma—namely, the sutras, geyas, prophecies, gathas, poems of inspiration, stories of past lives, previous birth tales, expanded teachings, and marvels—and teaches these nine categories of scriptures widely for the benefit and well-being of all beings, he may declare: 'The Nirvana Sutra establishes that monks should not keep slaves, cattle, sheep, or other improper possessions. Any monk who keeps such impure items should be disciplined. The Thus-Come One has previously stated in other scriptural divisions that if a monk keeps such improper possessions, a certain king may lawfully discipline him and force him to return to lay life.'
If a monk can roar such a lion's roar, and in response, those who have broken the precepts, upon hearing these words, all become enraged and harm this Dharma teacher, then that teacher, even if he dies as a result, is still called one who upholds the precepts and benefits both himself and others. For this reason, I permit kings, ministers, chancellors, and lay disciples to protect those who teach the Dharma. Those who wish to protect the true Dharma should learn in this way.
Kashyapa, such people who break the precepts and do not protect the Dharma are called 'bald laymen'; it is not those who uphold the precepts who earn this name."
「善男子！過去久遠無量無邊阿僧祇劫，於此拘尸那城有佛出世，號歡喜增益如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時，世界廣博嚴淨，豐樂安隱，人民熾盛，無有飢渴，如安樂國諸菩薩等。彼佛世尊住世無量，化眾生已，然後乃於娑羅雙樹入般涅槃。佛涅槃後，遺法住世無量億歲。餘四十年佛法未滅，爾時有一持戒比丘名曰覺德，多有徒眾眷屬圍繞，能師子吼，頒宣廣說九部經典，制諸比丘不得畜養奴婢、牛、羊、非法之物。爾時，多有破戒比丘，聞作是說皆生惡心，執持刀杖逼是法師。
Good man! In the distant past, countless unimaginable eons ago, in this city of Kushinagar, a Buddha appeared in the world. His name was Joyful Increase, the Thus-Come One, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Beings, Teacher of Gods and Humans, the Buddha, the World-Honored One. At that time, the world was vast, majestic, and pure, abundant in happiness and peace. Its people flourished, free from hunger and thirst, like the Bodhisattvas in a land of bliss. That Buddha, the World-Honored One, lived for an immeasurable time. After transforming countless beings, he entered final nirvana between a pair of sala trees. After his nirvana, his teachings remained in the world for countless millions of years. Forty years before the Dharma was set to vanish, there lived a monk named Juede who upheld the precepts strictly. He was surrounded by many disciples and followers, roaring like a lion as he extensively proclaimed the nine-part scriptures. He commanded monks not to keep slaves, livestock, or other improper possessions. At that time, many monks who had broken their precepts heard these teachings and became hostile. They took up weapons—knives and staffs—and threatened this Dharma teacher.
「是時國王名曰有德，聞是事已，為護法故，即便往至說法者所，與是破戒諸惡比丘極共戰鬪，令說法者得免危害。王時被槍舉身周遍。爾時，覺德尋讚王言：『善哉，善哉。王今真是護正法者，當來之世此身當為無量法器。』王於是時得聞法已心大歡喜，尋即命終生阿閦佛國，而為彼佛作第一弟子。其王將從、人民、眷屬——有戰鬪者、有隨喜者——一切不退菩提之心，命終悉生阿閦佛國。覺德比丘却後壽終，亦得往生阿閦佛國，而為彼佛作聲聞眾中第二弟子。若有正法欲滅盡時，應當如是受持擁護。
At that time, there was a king named Youde (Virtue). Upon hearing this, in order to protect the Dharma, he went directly to where the Dharma teacher was and fought fiercely with those immoral monks, thereby saving the Dharma teacher from harm. The king was struck by spears all over his body. Then the monk Juede praised the king, saying: "Excellent, excellent! You, O king, are truly a protector of the righteous Dharma. In a future life, this body of yours will become a vessel for countless teachings." Having heard the Dharma, the king's heart was filled with great joy. He soon passed away and was reborn in the land of Akshobhya Buddha, where he became that Buddha's foremost disciple. The king's attendants, people, and retinue—those who fought alongside him and those who rejoiced in his deeds—all maintained unwavering Bodhi-mind without regression, and upon death they were all reborn in the land of Akshobhya Buddha. Later, when the monk Juede's life came to an end, he too was reborn in the land of Akshobhya Buddha, becoming the second disciple among the shravakas of that Buddha. When the true Dharma is on the verge of extinction, one should uphold and protect it in this manner.
「迦葉！爾時王者則我身是；說法比丘，迦葉佛是。迦葉！護正法者得如是等無量果報。以是因緣，我於今日得種種相以自莊嚴，成就法身、不可壞身。」
"Kashyapa! The king at that time was myself; the monk who expounded the Dharma was Kashyapa Buddha. Kashyapa! Those who protect the true Dharma attain such boundless rewards. For this reason, I now possess various marks that adorn me, having realized the Dharma body — the indestructible body."
迦葉菩薩復白佛言：「世尊！如來常身猶如畫石。」
Kashyapa Bodhisattva further asked the Buddha, "World-Honored One, the eternal body of the Tathagata is like a painting carved into stone."
佛告迦葉：「善男子！以是因緣故，比丘、比丘尼、優婆塞、優婆夷應當勤加護持正法，護法果報廣大無量。善男子！是故，護法優婆塞等應執刀杖擁護如是持法比丘。若有受持五戒具者，不得名為大乘人也。不受五戒，為護正法，乃名大乘。護正法者，應當執持刀、劍、器仗侍衛法師。」
The Buddha said to Kasyapa: "Good man! For this reason, monks, nuns, laymen, and laywomen should diligently protect and uphold the true Dharma. The reward for protecting the Dharma is vast and immeasurable. Good man! Therefore, laypeople who protect the Dharma should take up swords and staves to defend such a monk who upholds the Dharma. Those who observe the Five Precepts perfectly are not to be called practitioners of the Great Vehicle. But those who renounce the Five Precepts for the sake of protecting the true Dharma are called practitioners of the Great Vehicle. Those who protect the true Dharma should bear swords, knives, and weapons to serve as guardians for the Dharma teacher."
迦葉白佛言：「世尊！若諸比丘與如是等諸優婆塞持刀杖者共為伴侶，為有師耶？為無師乎？為是持戒？為是破戒？」
Kashyapa said to the Buddha: "World-Honored One, if monks associate with laymen who carry knives and weapons, do they still have a teacher? Do they lack a teacher? Are they keeping the precepts, or breaking them?"
佛告迦葉：「莫謂是等為破戒人。善男子！我涅槃後，濁惡之世國土荒亂，互相抄掠，人民飢餓。爾時，多有為飢餓故發心出家，如是之人名為禿人。是禿人輩見有持戒、威儀具足、清淨比丘護持正法，驅逐令出，若殺、若害。」
The Buddha told Kasyapa: "Do not think of these people as 'break the precepts.' Good man! After my Nirvana, in a corrupt and evil age, kingdoms will fall into chaos. People will plunder each other and suffer from famine. At that time, many will become monks out of hunger. Such people are called 'bald ones.' These bald ones, seeing a pure monk who maintains the precepts, possesses full dignity, and upholds the true Dharma, will expel him from the monastery, kill him, or harm him."
迦葉菩薩復白佛言：「世尊！是持戒人、護正法者，云何當得遊行村落城邑教化？」
Kashyapa Bodhisattva then said to the Buddha: "World-Honored One, how shall those who uphold the precepts and protect the true Dharma travel through villages, towns, and cities to teach and guide others?"
「善男子！是故，我今聽持戒人依諸白衣持刀杖者以為伴侶。若諸國王、大臣、長者、優婆塞等為護法故雖持刀杖，我說是等名為持戒。雖持刀杖，不應斷命。若能如是，即得名為第一持戒。
"Good man! Therefore, I now allow those who uphold the precepts to rely on laypeople who carry knives and staffs as their companions. If kings, ministers, elders, or male lay practitioners carry knives and staffs for the sake of protecting the Dharma, I declare that such people are called upholders of the precepts. Even though they carry knives and staffs, they should not take life. If they can act in this way, they are then called supreme upholders of the precepts.
「迦葉！夫護法者，謂具正見、能廣宣說大乘經典，終不捉持王者寶蓋、油瓶、穀米、種種果蓏，不為利養親近國王、大臣、長者。於諸檀越心無諂曲，具足威儀，摧伏破戒諸惡人等，是名持戒護法之師。能為眾生真善知識，其心弘廣譬如大海。
"Kasyapa, those who truly uphold the Dharma possess correct views and can extensively teach the Mahayana scriptures. They never carry the royal canopy, oil pitchers, grain, or various fruits, nor do they approach kings, ministers, or elders for personal gain. Toward donors, their minds are free from flattery and deceit. They are fully endowed with dignified conduct and subdue all those who break their precepts. Such a person is truly a teacher who upholds the precepts and protects the Dharma. They can be a true spiritual guide for all beings, with a mind as vast and expansive as the great ocean.
「迦葉！若有比丘以利養故為他說法，是人所有徒眾眷屬亦效是師貪求利養，是人如是便自壞眾。
"Kāśyapa! If a monk teaches the Dharma for the sake of material gain, then his disciples and followers will imitate their teacher in craving such rewards. In this way, that person corrupts his own community."
「迦葉！眾有三種：一者、犯戒雜僧，二者、愚癡僧，三者、清淨僧。破戒雜僧則易可壞；持戒淨僧，利養因緣所不能壞。云何破戒雜僧？若有比丘，雖持禁戒，為利養故與破戒者坐起行來，共相親附同其事業，是名破戒、亦名雜僧。云何愚癡僧？若有比丘在阿蘭若處，諸根不利，闇鈍𧄼瞢，少欲乞食，於說戒日及自恣時教諸弟子清淨懺悔，見非弟子多犯禁戒不能教令清淨懺悔，而便與共說戒自恣，是名愚癡僧。云何名清淨僧？有比丘僧，百千億魔所不能壞，是菩薩眾本性清淨，能調如上二部之眾，悉令安住清淨眾中，是名護法無上大師、善持律者。
"Kashyapa, there are three kinds of communities: first, the mixed sangha that includes those who break the precepts; second, the foolish sangha; third, the pure sangha.
A mixed sangha with broken precepts can easily be corrupted. A sangha of pure precepts cannot be corrupted by any benefit or offering.
What is the mixed sangha of broken precepts? When there is a monk who, though he himself upholds the precepts, still associates, sits, stands, walks, and works together with those who break the precepts for the sake of personal gain, this is called 'broken precepts' and also 'mixed sangha.'
What is the foolish sangha? When there is a monk who lives in a secluded place, has dull faculties, is dark and confused, and practices simplicity, begging for food. On the day of reciting precepts and during the time of self-examination, he instructs his pure disciples to confess and repent. But when he sees disciples who are not his own breaking many precepts, he is unable to teach them to cleanse themselves through confession and repentance, yet he still participates in confession and self-examination with them. This is called the 'foolish sangha.'
What is called a pure sangha? When there is a community of monks that cannot be corrupted by billions of demons. They are bodhisattvas pure by nature, capable of harmonizing the two kinds of communities mentioned above, settling them securely within the pure sangha. This is called the unsurpassed master of Dharma, the one who skillfully upholds the Vinaya."
「為欲調伏利眾生故，知諸戒相若輕、若重，非是律者則不證知，若是律者則便證知。云何調眾生故？若諸菩薩為化眾生常入聚落，不擇時節，或至寡婦及婬女舍與同住止經歷多年。若是聲聞所不應為，是名調伏利益眾生。云何知重？若見如來因事制戒，汝從今日慎莫更犯。如四重禁，出家之人所不應作，而故作者非是沙門、非釋種子，是名為重。云何為輕？若犯輕事，如是三諫，若能捨者，是名為輕。非律不證者，若有讚說不清淨物應受用者，不共同止。是律應證者，善學戒律，不近破戒，見有所行隨順戒律心生歡喜。如是能知佛法所作，善能解說，是名律師。善解一字、善持契經，亦復如是。如是，善男子！佛法無量，不可思議；如來亦爾，不可思議。」
"For the purpose of guiding and benefiting living beings, one must understand the details of precepts—what is serious and what is minor. If something is not in accordance with the precepts, one does not affirm or understand it; if it is in accordance, one does affirm and understand it. What does it mean to 'guide living beings'? For example, bodhisattvas, in order to teach beings, may enter villages at any time without regard for the hour. They might stay for many years in the homes of widows or prostitutes. Such actions are not permissible for a Hearer (Śrāvaka)—this is called guiding and benefiting beings. What does it mean to know what is 'serious'? If, having seen the Buddha establish a precept for a specific reason, you determine, 'From today onward, you must never break this again.' For instance, the four heavy prohibitions: those who have left home should never engage in them. If someone intentionally does so, they are no longer a true monk nor a member of the Śākya clan. This is called 'serious'. What is 'minor'? If someone commits a minor offense and, after being admonished three times, is willing to give it up, this is called 'minor'. As for 'not affirming what is not in accordance with the precepts': if someone praises the use of unclean things, you should not associate with them. As for 'affirming what is in accordance with the precepts': those who properly study the precepts do not associate with those who break them. When they see someone's actions align with the precepts, they feel joy. In this way, they can understand what the Buddha's teachings require, can explain them well—this person is called a teacher of the precepts (Vinaya Master). The same can be said for perfectly understanding a single word, or for thoroughly mastering the sutras. Thus, good man! The Buddha's teachings are boundless and inconceivable; the Tathāgata is equally so."
迦葉菩薩白佛言：「世尊！如是如是，誠如聖教。佛法無量，不可思議；如來亦爾，不可思議。故知如來常住、不壞、無有變異。我今善學，亦當為人廣宣是義。」
Gaṇeśa Bodhisattva said to the Buddha: "World-Honored One! Indeed, it is as the holy teachings say. The Buddha's Dharma is immeasurable, beyond all thought or explanation; the Tathāgata is likewise inconceivable. Therefore, we know the Tathāgata is eternal, indestructible, and unchanging. Now that I have learned this well, I shall also explain this meaning widely for others."
爾時，佛讚迦葉菩薩：「善哉，善哉。如來身者即是金剛不可壞身，菩薩應當如是善學，正見正知。若能如是了了知見，即是見佛金剛之身、不可壞身，如於鏡中見諸色像。」
At that time, the Buddha praised Bodhisattva Kasyapa, saying, "Excellent, excellent. The Thus-Come One's body is the indestructible vajra body. Bodhisattvas should study this well and cultivate right view and right understanding. If you can clearly perceive and understand this, then you are seeing the Buddha's vajra body, the indestructible body—just as you see various forms and images in a mirror."