T16n0679_相續解脫如來所作隨順處了義經
大正藏第 16 冊 No. 0679 相續解脫如來所作隨順處了義經
No. 679 [Nos. 675(11), 676(8)]
相續解脫如來所作隨順處了義經
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，善修習乘身轉整合，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。」
文殊師利白佛言：「世尊！聲聞、緣覺身轉，亦是法身耶？」
佛告文殊師利：「不名法身。」
文殊師利白佛言：「世尊！名何等身？」
佛告文殊師利：「名解脫身(五分法身名解脫，梵音云毗尼木叉，涅槃解脫梵音云木叉也)。文殊師利！解脫身者，聲聞、緣覺；諸如來等，唯法身差別。法身差別者，謂無量功德殊勝奇特，不可為譬。」
文殊師利白佛言：「世尊！如來因起有何相？」
佛告文殊師利：「化身相如世界起一切種如來功德，及清凈莊嚴住相。當知化身相起，法身無起。」
文殊師利白佛言：「世尊！以何等巧方便示現化身？」
佛告文殊師利：「一切三千大千諸佛世界，增上主家生
【現代漢語翻譯】 現代漢語譯本 《相續解脫如來所作隨順處了義經》
如《相續解脫經》所說：
文殊師利（Manjushri）菩薩問佛說：『世尊！您所說的如來法身，如來法身有什麼樣的相狀呢？』
佛告訴文殊師利：『地波羅蜜（Bhumi-paramita，地的圓滿）善於修習，乘身轉變整合，文殊師利！這就是如來法身的相狀。應當知道還有不可思議的相狀，有兩種因緣，就是遠離虛偽、沒有造作；眾生執著于虛偽的造作。』
文殊師利菩薩問佛說：『世尊！聲聞、緣覺的身轉變，也是法身嗎？』
佛告訴文殊師利：『不稱為法身。』
文殊師利菩薩問佛說：『世尊！那叫什麼身呢？』
佛告訴文殊師利：『稱為解脫身（五分法身名為解脫，梵文發音為Vini-moksha，涅槃解脫梵文發音為Moksha）。文殊師利！解脫身，是聲聞、緣覺所證得的；諸如來等，唯有法身有差別。法身的差別，是指無量功德殊勝奇特，無法用比喻來形容。』
文殊師利菩薩問佛說：『世尊！如來因何而起，有什麼樣的相狀？』
佛告訴文殊師利：『化身相如世界生起一切種類如來的功德，以及清凈莊嚴的住相。應當知道化身相的生起，法身是沒有生起的。』
文殊師利菩薩問佛說：『世尊！用什麼樣的巧妙方便來示現化身？』
佛告訴文殊師利：『一切三千大千諸佛世界，增上主家生……』
【English Translation】 English version The Sutra on the Meaning of the Continuous Liberation Accomplished by the Tathagata in Accordance with the Place
As stated in the 'Sutra on Continuous Liberation':
Manjushri (Manjushri) Bodhisattva asked the Buddha: 'World Honored One! What you speak of as the Dharmakaya of the Tathagata, what are the characteristics of the Dharmakaya of the Tathagata?'
The Buddha told Manjushri: 'The Bhumi-paramita (Perfection of the Ground), well cultivated, transforms and integrates the body of the vehicle. Manjushri! This is the characteristic of the Dharmakaya of the Tathagata. You should know that there are also inconceivable characteristics, with two causes and conditions, namely, being apart from falsehood and without action; sentient beings are attached to false actions.'
Manjushri Bodhisattva asked the Buddha: 'World Honored One! The transformation of the bodies of Sravakas and Pratyekabuddhas, is that also the Dharmakaya?'
The Buddha told Manjushri: 'It is not called the Dharmakaya.'
Manjushri Bodhisattva asked the Buddha: 'World Honored One! What is it called then?'
The Buddha told Manjushri: 'It is called the Liberation Body (the fivefold Dharmakaya is called Liberation, in Sanskrit it is pronounced Vini-moksha, Nirvana Liberation in Sanskrit is pronounced Moksha). Manjushri! The Liberation Body is attained by Sravakas and Pratyekabuddhas; only the Dharmakayas of the Tathagatas are different. The difference in the Dharmakaya refers to the immeasurable merits, which are supremely wonderful and unique, and cannot be described with metaphors.'
Manjushri Bodhisattva asked the Buddha: 'World Honored One! What are the characteristics of the arising of the Tathagata's cause?'
The Buddha told Manjushri: 'The characteristics of the Nirmanakaya are like the arising of all kinds of Tathagata's merits in the world, as well as the characteristics of pure and adorned dwelling. You should know that with the arising of the characteristics of the Nirmanakaya, the Dharmakaya has no arising.'
Manjushri Bodhisattva asked the Buddha: 'World Honored One! With what skillful means is the Nirmanakaya manifested?'
The Buddha told Manjushri: 'In all the three thousand great thousand Buddha worlds, the birth in the family of the supreme lord...'
，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。」
文殊師利白佛言：「世尊！如來化身幾種語為眾生說法，諸未熟者調伏令熟，已熟者令于緣解脫？」
佛告文殊師利：「如來語者，說修多羅語、毗尼語、摩德勒伽語。」
文殊師利白佛言：「世尊！云何修多羅？云何毗尼？云何摩德勒伽？」
佛告文殊師利：「若我說諸法，攝事分齊，名修多羅，謂因四事、九事、二十九事，如是四十二事。何等四事？謂聞事、歸依事、戒事、菩薩事。何等九事？謂施設眾生事、受用事、彼因起事、起已住事、彼滅事、彼種種事、說事、所說事、徒眾事。何等二十九事？謂從染污分行攝事，彼主漸次隨起事，彼作如是人想已未來生因事，作法想已未來生因事，從清凈分緣中繫念事，于彼決定事，心住事，現法樂住事，起一切苦緣方便事，彼斷知事——彼亦三種，謂顛倒處斷知、從眾生想外眾生邪向處斷知、內離增上慢處斷知——修處事，作證事，修事，彼所作堅固事，彼行事，彼緣事，斷不斷觀察巧便事，彼散亂事，彼不散亂事，不散亂處事，修習無厭方便不捨所作事，修福利事，彼堅固修事，真實覺知事，到涅槃事，善說
{ "translations": [ '福田家生（在有福報的家庭出生），入胎出胎生（經歷入胎、住胎和出胎的過程），長受五欲（長期享受色、聲、香、味、觸五種慾望），出家苦行（出家修行，經歷各種苦行），往詣道場（前往菩提道場），菩提樹下降魔成佛（在菩提樹下克服魔障，最終成佛），轉法輪已（開始轉動法輪，宣講佛法），現般涅槃（示現進入涅槃），當知是示現化身巧方便（應當知道這都是佛陀示現化身的巧妙方便）。', '', '文殊師利（Manjushri）白佛言（對佛說）：「世尊（Bhagavan）！如來（Tathagata）化身幾種語為眾生說法（以幾種語言為眾生說法），諸未熟者調伏令熟（對於那些尚未成熟的眾生，調伏他們使之成熟），已熟者令于緣解脫（對於已經成熟的眾生，使他們從因緣中解脫）？」', '', '佛告文殊師利（Buddha said to Manjushri）：「如來語者（如來的語言），說修多羅語（Sutra，經），毗尼語（Vinaya，律），摩德勒伽語（Matrika，論）。」', '', '文殊師利（Manjushri）白佛言（對佛說）：「世尊（Bhagavan）！云何修多羅（Sutra，什麼是經）？云何毗尼（Vinaya，什麼是律）？云何摩德勒伽（Matrika，什麼是論）？」', '', '佛告文殊師利（Buddha said to Manjushri）：「若我說諸法（如果我說諸法），攝事分齊（包含各種事物的分類和界限），名修多羅（Sutra，就叫做經），謂因四事（基於四種事）、九事（九種事）、二十九事（二十九種事），如是四十二事（總共四十二種事）。何等四事（什麼是四種事）？謂聞事（聽聞佛法的事）、歸依事（皈依三寶的事）、戒事（持守戒律的事）、菩薩事（菩薩行的事）。何等九事（什麼是九種事）？謂施設眾生事（教化眾生的事）、受用事（享受事物的事）、彼因起事（事物因緣生起的事）、起已住事（生起后存在的事）、彼滅事（事物滅亡的事）、彼種種事（事物的種種差別）、說事（說法的事）、所說事（所說的內容）、徒眾事（僧團的事）。何等二十九事（什麼是二十九種事）？謂從染污分行攝事（從染污的角度進行攝持的事），彼主漸次隨起事（隨著主要因素逐漸產生的事），彼作如是人想已未來生因事（產生這樣的人的念頭后，成為未來出生的原因的事），作法想已未來生因事（產生法的念頭后，成為未來出生的原因的事），從清凈分緣中繫念事（從清凈的角度在因緣中繫念的事），于彼決定事（對於那個決定的事），心住事（心安住的事），現法樂住事（在當下獲得快樂安住的事），起一切苦緣方便事（產生一切痛苦的因緣和方便的事），彼斷知事（斷除和了解這些事）——彼亦三種（這些斷除和了解的事也有三種），謂顛倒處斷知（斷除和了解顛倒之處）、從眾生想外眾生邪向處斷知（從眾生的角度斷除和了解對外在眾生的邪見）、內離增上慢處斷知（在內心斷除和了解遠離增上慢的地方）——修處事（修行的地方的事），作證事（作證的事），修事（修行的事），彼所作堅固事（所做的事情堅固的事），彼行事（修行的行為），彼緣事（修行的因緣），斷不斷觀察巧便事（斷除與不斷除的觀察和方便的事），彼散亂事（散亂的事），彼不散亂事（不散亂的事），不散亂處事（不散亂的地方的事），修習無厭方便不捨所作事（修習沒有厭倦的方便，不捨棄所做的事），修福利事（修習福利的事），彼堅固修事（那個堅固的修行），真實覺知事（真實覺知的事），到涅槃事（到達涅槃的事），善說（善說）" ], "english_translations": [ 'Born into a family of blessed fields (born into a family with merit), experiencing entry into the womb, dwelling in the womb, and birth (experiencing the process of entering the womb, dwelling in the womb, and being born), long enjoying the five desires (long-term enjoyment of the five desires of form, sound, smell, taste, and touch), renouncing the household life and practicing asceticism (leaving home to practice, experiencing various ascetic practices), going to the Bodhi field (going to the Bodhi field), subduing the demons under the Bodhi tree and attaining Buddhahood (overcoming demonic obstacles under the Bodhi tree and finally attaining Buddhahood), having turned the Dharma wheel (having started to turn the Dharma wheel, expounding the Dharma), manifesting Parinirvana (showing the appearance of entering Nirvana), it should be known that this is a skillful means of manifesting a transformation body (it should be known that these are all skillful means of the Buddha manifesting a transformation body).', '', 'Manjushri said to the Buddha: \'Bhagavan! How many kinds of languages does the Tathagata use to preach the Dharma to sentient beings, taming and maturing those who are not yet mature, and liberating those who are already mature from conditions?\'', '', 'The Buddha said to Manjushri: \'The language of the Tathagata is the language of Sutra (scriptures), the language of Vinaya (discipline), and the language of Matrika (treatises).\'', '', 'Manjushri said to the Buddha: \'Bhagavan! What is Sutra? What is Vinaya? What is Matrika?\'', '', 'The Buddha said to Manjushri: \'If I speak of all dharmas, encompassing the categories and boundaries of things, it is called Sutra, based on four things, nine things, and twenty-nine things, thus totaling forty-two things. What are the four things? They are the matter of hearing (hearing the Dharma), the matter of taking refuge (taking refuge in the Three Jewels), the matter of precepts (upholding the precepts), and the matter of Bodhisattvas (the practice of Bodhisattvas). What are the nine things? They are the matter of establishing sentient beings (teaching sentient beings), the matter of enjoyment (enjoying things), the matter of the arising of causes (the arising of things from causes), the matter of dwelling after arising (the existence of things after arising), the matter of their cessation (the cessation of things), the matter of their various differences (the various differences of things), the matter of speaking (the matter of speaking the Dharma), the matter of what is spoken (the content of what is spoken), and the matter of the assembly (the matter of the Sangha). What are the twenty-nine things? They are the matter of encompassing actions from the aspect of defilement, the matter of the gradual arising of the main factor, the matter of the cause of future birth after having such a thought of a person, the matter of the cause of future birth after having a thought of Dharma, the matter of focusing the mind on conditions from the aspect of purity, the matter of determination regarding that, the matter of the mind dwelling, the matter of dwelling in happiness in the present life, the matter of the means of arising all suffering conditions, the matter of knowing the cessation of that—these are also of three kinds, namely, knowing the cessation of inverted places, knowing the cessation of wrong views towards external sentient beings from the thought of sentient beings, knowing the cessation of internal separation from increased pride—the matter of the place of practice, the matter of making proof, the matter of practice, the matter of the firmness of what is done, the matter of that action, the matter of that condition, the matter of skillful means of observing cessation and non-cessation, the matter of that distraction, the matter of that non-distraction, the matter of the place of non-distraction, the matter of practicing without weariness, the means of not abandoning what is done, the matter of practicing benefits, the matter of that firm practice, the matter of truly knowing, the matter of reaching Nirvana, well spoken.' ] }
法律世俗正見得一切內外正見頂事，彼修退事。文殊師利！彼善說法律不修習退非見過。
「文殊師利！若我為弟子——聲聞、菩薩——說波羅提木叉，波羅提木叉相應學，是名毗尼事。」
文殊師利白佛言：「菩薩有幾種波羅提木叉？」
佛告文殊師利：「有七種：一者說受威儀、二者說波羅夷處事、三者說犯自性、四者說不犯自性、五者說出犯、六者說受律儀、七者說舍律儀。
「文殊師利！有十一種相，宣通分別廣說顯示，是名摩德勒伽。云何十一種相？一者等相、二者第一義相、三者菩提分法攀緣相、四者行相、五者果相、六者神力顯示相、七者自性相、八者彼持相、九者彼順法相、十者彼患相、十一者彼利相。
「文殊師利！等相者，說人、說妄想自性、說諸法動作業事。第一義相者，說七種。如緣相者，說一切種爾焰事。行相者，說八行觀察。何等八行觀察？一者諦、二者立、三者過、四者德、五者通、六者生、七者成、八者略廣。諦者如。立者建立眾生等，若建立妄想自性，若建立一向分別詰問置答，若建立隱覆顯現記說。過者我于煩惱法無量因緣說過患。德者我于清凈無量因緣說福利。通者有六種：一者真實義通、二者得通、三者說通、四者離二邊通、五者不可思議
【現代漢語翻譯】 現代漢語譯本：如果有人以世俗的正確見解來衡量一切內外（身心內外）的正確見解，並認為這是最重要的，那麼他就是在修習退步之法。文殊師利（Manjushri）！如果有人善於講解法律，卻不修習，那麼退步並非是過錯。
『文殊師利（Manjushri）！如果我為我的弟子——聲聞（Sravaka）、菩薩（Bodhisattva）——宣說波羅提木叉（Pratimoksha），以及與波羅提木叉（Pratimoksha）相應的學處，這就被稱為毗尼（Vinaya）之事。』
文殊師利（Manjushri）問佛說：『菩薩（Bodhisattva）有幾種波羅提木叉（Pratimoksha）？』
佛告訴文殊師利（Manjushri）說：『有七種：第一是宣說受持威儀，第二是宣說波羅夷（Parajika）之處事，第三是宣說所犯的自性，第四是宣說不犯的自性，第五是宣說出犯之法，第六是宣說受持律儀，第七是宣說捨棄律儀。』
『文殊師利（Manjushri）！有十一種相，用來宣揚、通達、分別、廣泛解說和顯示，這被稱為摩德勒伽（Matrka）。哪十一種相？第一是等相，第二是第一義相，第三是菩提分法（Bodhipaksika-dharmas）攀緣相，第四是行相，第五是果相，第六是神力顯示相，第七是自性相，第八是彼持相，第九是彼順法相，第十是彼患相，第十一是彼利相。』
『文殊師利（Manjushri）！等相，是說人、說妄想的自性、說諸法的動作事業。第一義相，是說七種。如緣相，是說一切種類的爾焰（Iryapatha）之事。行相，是說八種行觀察。哪八種行觀察？第一是諦，第二是立，第三是過，第四是德，第五是通，第六是生，第七是成，第八是略廣。諦，是如實。立，是建立眾生等，或者建立妄想的自性，或者建立一向分別詰問置答，或者建立隱覆顯現記說。過，是我于煩惱法無量因緣說過患。德，是我于清凈無量因緣說福利。通，有六種：第一是真實義通，第二是得通，第三是說通，第四是離二邊通，第五是不可思議通。
【English Translation】 English version: If someone uses worldly right views to measure all internal and external right views, considering it the most important, then they are practicing the path of regression. Manjushri! If someone is good at explaining the law but does not practice it, then regression is not a fault.
'Manjushri! If I explain the Pratimoksha (code of monastic discipline) and the corresponding precepts to my disciples—Sravakas (hearers) and Bodhisattvas (enlightenment beings)—this is called the matter of Vinaya (discipline).'
Manjushri asked the Buddha, 'How many kinds of Pratimoksha do Bodhisattvas have?'
The Buddha told Manjushri, 'There are seven kinds: first, explaining the upholding of deportment; second, explaining the matters of Parajika (defeats); third, explaining the nature of offenses committed; fourth, explaining the nature of offenses not committed; fifth, explaining the method of exiting offenses; sixth, explaining the upholding of vows; and seventh, explaining the abandoning of vows.'
'Manjushri! There are eleven aspects used to proclaim, understand, differentiate, widely explain, and reveal, which are called Matrka (matrix). What are the eleven aspects? First is the aspect of equality; second is the aspect of ultimate meaning; third is the aspect of clinging to the limbs of enlightenment (Bodhipaksika-dharmas); fourth is the aspect of practice; fifth is the aspect of result; sixth is the aspect of displaying miraculous powers; seventh is the aspect of self-nature; eighth is the aspect of their upholding; ninth is the aspect of their conforming to the Dharma; tenth is the aspect of their suffering; and eleventh is the aspect of their benefit.'
'Manjushri! The aspect of equality is speaking of people, speaking of the nature of delusion, and speaking of the actions and affairs of all dharmas. The aspect of ultimate meaning is speaking of seven kinds. The aspect of suchness as condition is speaking of all kinds of Iryapatha (conduct) matters. The aspect of practice is speaking of eight kinds of practice observation. What are the eight kinds of practice observation? First is truth, second is establishment, third is fault, fourth is virtue, fifth is penetration, sixth is arising, seventh is accomplishment, and eighth is brief and extensive. Truth is suchness. Establishment is establishing beings, etc., or establishing the nature of delusion, or establishing one-sided differentiation, questioning and answering, or establishing concealed and revealed records. Fault is that I have spoken of the faults in the immeasurable causes and conditions of afflictions. Virtue is that I have spoken of the benefits in the immeasurable causes and conditions of purity. Penetration has six kinds: first is penetration of true meaning, second is attainment penetration, third is speaking penetration, fourth is penetration of leaving the two extremes, and fifth is inconceivable penetration.'
通、六者意通。生者謂三禪、三有為相及四緣。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，彼復略說二種：一者凈，二者不凈。凈有五種相，不凈有七種相。何等為五凈相？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，五者快凈語說相，一切行無常，一切行苦，一切法無我，若世間現前得如是等，名現前得相。一切行剎那，故有他世及凈不凈業不壞，若依現見粗無常故得，若依現見種種眾生及種種業故得，若依現見苦樂眾生凈不凈業故得，以此比類得不現前，如是等名彼依現前得相。若復內外諸行，一切世間緣起沒生得，如是比苦等得，如是比不自在得，如是比外世間緣起成敗得，如是比如是等，名自種比相。彼現前得相，彼依現前得相，自種比相，作一向成相已，當知是相若廣演說，一切智所說，謂涅槃寂靜，如是等名快凈語說相。文殊師利！是故此五相成清凈觀，以清凈故應當修習。」
文殊師利白佛言：「世尊！一切智相有幾種？」
佛告文殊師利：「有五種：一者若一切智名聞出於世間，二者成就三十二大人相
【現代漢語翻譯】 通，六者指的是意義上的貫通。生，指的是三禪（Dhyana of the Third Realm）、三有為相（Three conditioned characteristics）以及四緣（Four conditions）。成，有四種：第一種是以有而成，第二種是所作之事而成，第三種是助成，第四種是法成。如果因為因或緣，諸行生起並隨之演說，這叫做以有而成。如果因為因或緣，諸法得以獲得或成就，或者已經生起的法繼續運作，這叫做所作之事而成。如果因為因或緣，或者宗派，或者說法，或者傳授，或者義理，而成就並覺悟，那麼又可以簡略地說成兩種：一種是清凈，一種是不清凈。清凈有五種相，不清凈有七種相。哪五種是清凈之相？第一種是彼現前得相，第二種是彼依現前得相，第三種是自種比相，第四種是成相，第五種是快凈語說相。一切行無常，一切行苦，一切法無我，如果世間現前得到這些，就叫做現前得相。一切行都是剎那生滅的，所以有他世以及清凈與不清凈的業不會壞滅，如果依據現見粗略的無常而得到，如果依據現見種種眾生以及種種業而得到，如果依據現見苦樂眾生清凈與不清凈的業而得到，用這些來比類推得不現前的事物，像這些就叫做彼依現前得相。如果內外諸行，一切世間緣起而生滅，用這些來比類推得苦等，用這些來比類推得不自在，用這些來比類推得外世間緣起成敗，像這些就叫做自種比相。彼現前得相，彼依現前得相，自種比相，作為一種確定的成相之後，應當知道這種相如果廣泛演說，就是一切智者所說的，指的是涅槃寂靜，像這些就叫做快凈語說相。文殊師利（Manjushri）！因此這五種相成就清凈的觀想，因為清凈的緣故應當修習。
文殊師利（Manjushri）問佛說：『世尊（World-Honored One）！一切智相有幾種？』
佛告訴文殊師利（Manjushri）說：『有五種：第一種是一切智的名聲傳揚於世間，第二種是成就三十二大人相（Thirty-two marks of a great man）』
【English Translation】 The 'thorough' and the 'six' refer to the thoroughness in meaning. 'Birth' refers to the Three Dhyanas (Dhyana of the Third Realm), the Three Conditioned Characteristics (Three conditioned characteristics), and the Four Conditions (Four conditions). 'Accomplishment' has four types: first, accomplishment through existence; second, accomplishment through actions; third, assisting accomplishment; and fourth, accomplishment through Dharma. If, due to causes and conditions, all actions arise and are spoken of, this is called accomplishment through existence. If, due to causes and conditions, all Dharmas are obtained or accomplished, or if actions that have already arisen continue to operate, this is called accomplishment through actions. If, due to causes and conditions, or sects, or teachings, or transmissions, or meanings, one achieves and awakens, then it can be briefly said to be of two types: one is pure, and the other is impure. Purity has five characteristics, and impurity has seven characteristics. What are the five characteristics of purity? First, the characteristic of obtaining directly; second, the characteristic of relying on obtaining directly; third, the characteristic of comparison with one's own kind; fourth, the characteristic of accomplishment; and fifth, the characteristic of speaking with quick and pure words. All actions are impermanent, all actions are suffering, all Dharmas are without self. If the world directly obtains these, it is called the characteristic of obtaining directly. All actions are momentary, therefore there is another life, and pure and impure karma do not perish. If it is obtained by relying on the direct observation of coarse impermanence, if it is obtained by relying on the direct observation of various beings and various karmas, if it is obtained by relying on the direct observation of suffering and joyful beings and pure and impure karmas, using these to infer things that are not directly present, these are called the characteristic of relying on obtaining directly. If internal and external actions, all worldly phenomena arise and cease due to conditions, using these to infer suffering, etc., using these to infer non-self-reliance, using these to infer the success and failure of external worldly conditions, these are called the characteristic of comparison with one's own kind. The characteristic of obtaining directly, the characteristic of relying on obtaining directly, the characteristic of comparison with one's own kind, after establishing a definite characteristic of accomplishment, it should be known that if this characteristic is widely expounded, it is what the All-Knowing One speaks of, referring to Nirvana and tranquility, these are called the characteristic of speaking with quick and pure words. Manjushri (Manjushri)! Therefore, these five characteristics accomplish pure contemplation, and because of purity, one should practice them.'
Manjushri (Manjushri) asked the Buddha, 'World-Honored One (World-Honored One)! How many characteristics of all-knowing wisdom are there?'
The Buddha told Manjushri (Manjushri), 'There are five types: first, the fame of all-knowing wisdom spreads throughout the world; second, one achieves the Thirty-two Marks of a Great Man (Thirty-two marks of a great man).'
，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。若此助成如是現前量、比量、信言量，是名五種快凈相。云何七種相？一者彼異相似得相，二者彼異不相似得相，三者一切相似得相，四者一切不相似得相，五者異生比相，六者不成相，七者不凈語說相。若彼一切法意識識，是名一切相似得相。若復形自性業法因果異相，名各各異相，決定各各異相，是名一切不相似得相。文殊師利！彼有比異一切相似得相，有一切不相似相，以彼不一向成故，是名不成相；又復彼有比異不相似得相，有一切相似相，以彼不一向成故，是名不成相；不成故不成清凈觀，不凈故不應習近不凈語說相者，當知是性不清凈。若如來出世、若不出世，如是法住住法界，是名法成。
「彼略廣者總說一句法漸增廣句，分別解說乃至究竟，若有行有攀緣決定菩提分法，我說念處等，是名自性相。世間出世間道共，斷諸煩惱，招引世間出世間功德果，是名彼得果相。若彼解脫智知，廣為眾生演說顯示，是名神力顯示相。如是修菩提分法，彼違道處染污，是名障法相；彼多利益，是名順法相。若障過，是名過患相；若隨順功德，是名利相。」
【現代漢語翻譯】 現代漢語譯本： 『三者，以十力（Tathāgatabala，如來所具有的十種力量）決斷一切眾生的疑惑。四者，以四無畏（catu-vaiśāradya，佛陀在眾人面前宣說自己證悟的真理時，內心的四種無所畏懼）說法，一切外道理論不能詰難、不能屈服。五者，如果那個法律知道有八聖道（āryāṣṭāṅgamārga，達到涅槃的八種正確方法）、四沙門果（sāmaññaphala，修道者所證得的四種果位），應當知道這五種行為，是一切智慧的表相。如果這些助成如此現前量（pratyakṣa-pramāṇa，通過感官直接獲得的知識）、比量（anumāna-pramāṇa，通過推理獲得的知識）、信言量（āpta-pramāṇa，通過可靠來源獲得的知識），這被稱為五種快速清凈的表相。』 『什麼是七種表相？一者，彼異相似得相，二者，彼異不相似得相，三者，一切相似得相，四者，一切不相似得相，五者，異生比相，六者，不成相，七者，不凈語說相。如果那個一切法意識識，這被稱為一切相似得相。如果形、自性、業、法、因果的差異表相，名稱各各不同，決定各各不同，這被稱為一切不相似得相。文殊師利（Mañjuśrī），彼有比異一切相似得相，有一切不相似相，因為彼不完全成就，這被稱為不成相；又彼有比異不相似得相，有一切相似相，因為彼不完全成就，這被稱為不成相；因為不成，所以不成清凈觀，因為不凈，所以不應習近。不凈語說相者，應當知道這是不清凈的性質。如果如來出世、或者不出世，這樣的法住於法界（dharmadhātu，一切法的本性），這被稱為法成。』 『彼略廣者總說一句法漸增廣句，分別解說乃至究竟，若有行有攀緣決定菩提分法（bodhipākṣikadharmāḥ，通往覺悟的三十七種修行方法），我說念處（smṛtyupasthāna，四念住）等，這被稱為自性相。世間出世間道共同，斷除諸煩惱，招引世間出世間功德果，這被稱為彼得果相。如果彼解脫智知，廣為眾生演說顯示，這被稱為神力顯示相。如此修菩提分法，彼違道處染污，這被稱為障法相；彼多利益，這被稱為順法相。如果障礙過失，這被稱為過患相；如果隨順功德，這被稱為利益相。』
【English Translation】 English version: 『Third, with the ten powers (Tathāgatabala, the ten powers of a Tathagata) to resolve all doubts of sentient beings. Fourth, with the four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness in the Buddha's mind when proclaiming the truth he has realized in front of the public) to preach the Dharma, all external theories cannot challenge or subdue him. Fifth, if that law knows that there are the eight noble paths (āryāṣṭāṅgamārga, the eight correct ways to reach Nirvana) and the four fruits of a Śrāmaṇa (sāmaññaphala, the four fruits attained by practitioners), one should know that these five actions are the characteristics of all wisdom. If these assist in such present valid cognition (pratyakṣa-pramāṇa, knowledge obtained directly through the senses), inference (anumāna-pramāṇa, knowledge obtained through reasoning), and reliable testimony (āpta-pramāṇa, knowledge obtained through reliable sources), these are called the five aspects of quick purification.』 『What are the seven aspects? First, the aspect of obtaining similarities in differences; second, the aspect of obtaining dissimilarities in differences; third, the aspect of obtaining all similarities; fourth, the aspect of obtaining all dissimilarities; fifth, the aspect of comparison by ordinary beings; sixth, the aspect of non-accomplishment; seventh, the aspect of impure speech. If that consciousness of all dharmas, this is called the aspect of obtaining all similarities. If the different aspects of form, self-nature, action, dharma, cause, and effect, the names are each different, and the determinations are each different, this is called the aspect of obtaining all dissimilarities. Mañjuśrī, there is the aspect of obtaining all similarities in comparison to differences, and there is the aspect of all dissimilarities, because it is not completely accomplished, this is called the aspect of non-accomplishment; also, there is the aspect of obtaining dissimilarities in comparison to differences, and there is the aspect of all similarities, because it is not completely accomplished, this is called the aspect of non-accomplishment; because of non-accomplishment, there is no pure observation, and because of impurity, one should not practice approaching. Those with the aspect of impure speech should know that this is an impure nature. Whether a Tathagata appears in the world or does not appear, such a dharma abides in the Dharmadhatu (dharmadhātu, the nature of all dharmas), this is called the accomplishment of dharma.』 『Those who briefly and extensively speak a single phrase of Dharma, gradually increasing and expanding the phrase, explaining and analyzing it until the end, if there is practice and reliance on the definitive factors of enlightenment (bodhipākṣikadharmāḥ, the thirty-seven practices leading to enlightenment), such as the four foundations of mindfulness (smṛtyupasthāna, the four establishments of mindfulness), this is called the aspect of self-nature. The worldly and supramundane paths together, cutting off all afflictions, attracting the fruits of worldly and supramundane merits, this is called the aspect of obtaining the result. If that knowledge of liberation knows and extensively explains and reveals it to sentient beings, this is called the aspect of displaying miraculous powers. Thus, cultivating the factors of enlightenment, those places that oppose the path are defiled, this is called the aspect of obstructing dharmas; those that are greatly beneficial, this is called the aspect of conforming to dharmas. If there is obstruction and fault, this is called the aspect of fault; if there is conformity to merit, this is called the aspect of benefit.』
爾時文殊師利白佛言：「世尊！唯愿更為諸菩薩眾，說修多羅、毗尼、摩德勒伽略受持義，不與一切諸外道共，令諸菩薩，于如來所說甚深之法，次第隨順入。」
佛告文殊師利：「汝今諦聽！我當爲說略受持義，令諸菩薩善入如來不了義說。文殊師利！若染污法、若清凈法，我說一切法無作無人，一切無所取，非染污法先染污后清凈，非清凈法后清凈先染污。彼愚癡凡夫于罪過身，若法若人計著先自性，妄見因緣，言此是我此是我，所見聞嗅嘗及觸識相，妄作凈穢而起邪行。若有如實知者，舍離過身，一切煩惱所不能染，得畢竟快凈離諸虛偽，得無為身永離諸行。文殊師利！當知此是略說受持義。」
爾時世尊欲重宣此義，而說偈言：
「染污清凈法， 無作亦無人， 我說無所取， 凈穢無先後。 愚於過患身， 計我及我所， 緣彼起見著， 我食我所作。 此是我煩惱， 此是我清凈， 如是如實知， 永舍過惡身。 煩惱不染著， 畢竟快清凈， 永離諸虛偽， 無為常住身。」
爾時文殊師利白佛言：「世尊！如來心起有何相？」
佛告文殊師利：「如來無心意識起，然如來無行心起當知如化，若諸如來法身離一切行者，云何無行中間心起
【現代漢語翻譯】 現代漢語譯本 這時，文殊師利（Manjushri，菩薩名）對佛說：『世尊！懇請您再次為諸位菩薩大眾，講解修多羅（Sutra，經）、毗尼（Vinaya，戒律）、摩德勒伽（Matrika，論）的簡略受持之義，這不與一切外道相同，使諸位菩薩，對於如來所說的甚深之法，能夠次第隨順地進入。』
佛告訴文殊師利：『你現在仔細聽！我將為你講解簡略受持之義，使諸位菩薩能夠很好地領悟如來的不了義說。文殊師利！無論是染污之法，還是清凈之法，我說一切法都是無作者、無受者，一切都無所執取，不是染污之法先染污后清凈，也不是清凈之法先清凈后染污。那些愚癡的凡夫對於充滿罪過的身體，無論是法還是人，都執著于先天的自性，錯誤地看待因緣，說「這是我，這是我的」，對於所見、所聞、所嗅、所嘗以及所觸、所識之相，錯誤地認為是清凈或污穢，從而產生邪惡的行為。如果有人能夠如實地知曉，捨棄這個充滿罪過的身體，一切煩惱都不能夠染污他，得到究竟的快樂清凈，遠離一切虛偽，得到無為之身，永遠脫離各種行為。文殊師利！應當知道這就是簡略受持之義。』
這時，世尊想要再次宣說這個意義，於是說了偈語：
『染污與清凈之法，沒有作者也沒有人，我說一切都無所取，清凈與污穢無先後。愚癡的人對於充滿罪過的身體，執著于「我」以及「我的」，緣於此而生起見解和執著，說「我吃，我所做」。「這是我的煩惱，這是我的清凈」，如果能夠這樣如實地知曉，永遠捨棄充滿罪惡的身體。煩惱不能夠染著，得到究竟的快樂清凈，永遠脫離各種虛偽，得到無為常住之身。』
這時，文殊師利對佛說：『世尊！如來心念生起有什麼樣的相狀？』
佛告訴文殊師利：『如來沒有心意識的生起，然而如來沒有行為的心念生起應當知道如同幻化一般，如果諸位如來的法身遠離一切行為，怎麼會在沒有行為的中間生起心念呢？』
【English Translation】 English version At that time, Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One! I beseech you to again explain to the assembly of Bodhisattvas the meaning of briefly upholding the Sutras (Sutra, discourses of the Buddha), the Vinaya (Vinaya, monastic rules), and the Matrikas (Matrika, treatises), which is not shared by all non-Buddhist paths, so that the Bodhisattvas may, in due order, follow and enter the profound Dharma spoken by the Tathagata.'
The Buddha told Manjushri: 'Listen carefully now! I will explain to you the meaning of briefly upholding, so that the Bodhisattvas may well understand the Tathagata's teachings that are not definitive. Manjushri! Whether it be defiled dharmas or pure dharmas, I say that all dharmas are without a maker and without a receiver, and that nothing should be grasped. It is not that defiled dharmas are first defiled and then purified, nor that pure dharmas are first pure and then defiled. Those foolish ordinary beings, regarding this body full of faults, whether it be dharmas or persons, cling to inherent self-nature, falsely viewing causes and conditions, saying, 'This is me, this is mine.' Regarding what is seen, heard, smelled, tasted, touched, and cognized, they falsely consider them pure or impure, and thus engage in evil conduct. If there are those who know the truth as it is, they will abandon this faulty body, and no afflictions can defile them. They will attain ultimate joy and purity, be free from all falsehood, and attain the unconditioned body, forever free from all actions. Manjushri! You should know that this is the meaning of briefly upholding.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'Defiled and pure dharmas, have no maker and no person. I say that nothing should be grasped, purity and defilement have no precedence. Fools regarding this faulty body, cling to 'I' and 'mine'. Based on that, they arise with views and attachments, saying 'I eat, I do'. 'This is my affliction, this is my purity.' If one can know thus as it is, they will forever abandon this evil body. Afflictions cannot defile, attaining ultimate joy and purity, forever free from all falsehood, the unconditioned, permanent body.'
At that time, Manjushri said to the Buddha: 'World Honored One! What is the characteristic of the arising of the Tathagata's mind?'
The Buddha told Manjushri: 'The Tathagata has no arising of mind-consciousness. However, the arising of the Tathagata's mind without action should be known as like an illusion. If the Dharmakaya of the Tathagatas is free from all actions, how can a mind arise in the middle of no action?'
？文殊師利，本所修智慧起故。譬如非無心眠作覺行，然有覺本作行力故。譬如非入滅受想定作覺行，然有起本作行力故。如眠及滅受想定心起，如來心起亦復如是，本修習慧所起故。」
文殊師利白佛言：「世尊！如來身為有心、為無心耶？」
佛告文殊師利：「無心心不自在大自在故。」
文殊師利復白佛言：「世尊！如來行處、如來境界，有何差別？」
佛告文殊師利：「如來行處者，乃至一切如來共，謂不思議無量功德嚴凈佛國。文殊師利！如來境界有五種：一切種眾生界、世界、法界、調伏界、調伏方便界，是則差別。」
文殊師利白佛言：「世尊！如來成正覺及轉法輪乃至大般涅槃，此有何相？」
佛告文殊師利：「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，法身究竟清凈故，示現化身故。」
文殊師利白佛言：「世尊！化身者，眾生見聞供養何故生功德？」
佛告文殊師利：「緣凈心攀緣如來故，化身是如來化故，般涅槃行故。」
文殊師利白佛言：「世尊！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？」
佛告文殊師利：「譬如日月水火頗梨珠寶，彼同
【現代漢語翻譯】 現代漢語譯本： 『文殊師利（Manjushri，菩薩名），這是因為我過去所修習的智慧而生起的。譬如說，不是沒有心識的睡眠狀態會產生覺醒的行為，而是因為有覺醒的根本力量在推動行為。又譬如說，不是進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態）就沒有覺醒的行為，而是因為有從滅盡定中生起的根本力量在推動行為。就像睡眠和滅盡定中，心識會生起一樣，如來的心識生起也是如此，都是因為過去修習的智慧所生起的。』
文殊師利對佛說：『世尊！如來的身體是有心識的，還是沒有心識的呢？』
佛告訴文殊師利：『沒有心識，因為心識不是自在的，而如來是大自在的。』
文殊師利又對佛說：『世尊！如來的行處（活動範圍）、如來的境界，有什麼差別呢？』
佛告訴文殊師利：『如來的行處，乃至一切如來共同的，就是不可思議的無量功德所莊嚴清凈的佛國。文殊師利！如來的境界有五種：一切種類的眾生界、世界、法界、調伏界、調伏方便界，這就是差別。』
文殊師利對佛說：『世尊！如來成就正覺（Sammasambuddha，完全覺悟的佛陀）、轉法輪（Dharmacakra-pravartana，開始宣講佛法）乃至大般涅槃（Mahaparinirvana，佛陀的最終涅槃），這有什麼征相呢？』
佛告訴文殊師利：『沒有兩種征相，不是成就正覺，也不是沒有成就正覺；不是轉法輪，也不是不轉法輪；不是大般涅槃，也不是不大般涅槃，因為法身（Dharmakaya，佛陀的法性之身）是究竟清凈的，只是爲了示現化身（Nirmanakaya，佛陀爲了度化眾生而顯現的應化之身）的緣故。』
文殊師利對佛說：『世尊！化身，眾生見聞供養，為什麼會生功德呢？』
佛告訴文殊師利：『因為以清凈心攀緣如來的緣故，化身是如來的化現的緣故，是般涅槃的行為的緣故。』
文殊師利對佛說：『世尊！同樣是沒有造作的行為，為什麼如來的法身能為眾生髮出大智慧光明，以及顯現無量化身，而不是聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自覺悟者）的解脫身呢？』
佛告訴文殊師利：『譬如日月、水火、頗梨（Sphatika，水晶）珠寶，它們同樣……』
【English Translation】 English version: 『Manjushri (Bodhisattva's name), this arises because of the wisdom I have cultivated in the past. For example, it is not that a sleeping state without consciousness produces waking actions, but rather that there is a fundamental power of wakefulness driving the actions. Similarly, it is not that entering Nirodha-samāpatti (a profound state of meditative absorption) produces waking actions, but rather that there is a fundamental power arising from Nirodha-samāpatti driving the actions. Just as consciousness arises in sleep and Nirodha-samāpatti, so too does the consciousness of the Tathagata (another name for Buddha) arise, because it arises from the wisdom cultivated in the past.』
Manjushri said to the Buddha: 『World Honored One! Is the body of the Tathagata with consciousness or without consciousness?』
The Buddha told Manjushri: 『Without consciousness, because consciousness is not self-mastered, while the Tathagata is greatly self-mastered.』
Manjushri again said to the Buddha: 『World Honored One! What is the difference between the activity range of the Tathagata and the realm of the Tathagata?』
The Buddha told Manjushri: 『The activity range of the Tathagata, even all Tathagatas together, is the Buddha-land adorned and purified by inconceivable, immeasurable merits. Manjushri! The realm of the Tathagata has five aspects: the realm of all kinds of sentient beings, the world, the Dharma realm, the realm of taming, and the realm of taming methods. This is the difference.』
Manjushri said to the Buddha: 『World Honored One! What are the signs of the Tathagata attaining complete enlightenment (Sammasambuddha, a fully enlightened Buddha), turning the Dharma wheel (Dharmacakra-pravartana, setting in motion the wheel of Dharma), and even the Great Parinirvana (Mahaparinirvana, the final passing away of the Buddha)?』
The Buddha told Manjushri: 『There are not two signs. It is neither attaining complete enlightenment nor not attaining complete enlightenment; neither turning the Dharma wheel nor not turning the Dharma wheel; neither Great Parinirvana nor not Great Parinirvana, because the Dharmakaya (Dharmakaya, the body of Dharma) is ultimately pure, and it is only for the sake of manifesting the Nirmanakaya (Nirmanakaya, the emanation body of the Buddha).』
Manjushri said to the Buddha: 『World Honored One! Why do sentient beings generate merit by seeing, hearing, and making offerings to the Nirmanakaya?』
The Buddha told Manjushri: 『Because of clinging to the Tathagata with a pure mind, because the Nirmanakaya is a manifestation of the Tathagata, because it is the action of Parinirvana.』
Manjushri said to the Buddha: 『World Honored One! Although both are without action, why does the Dharmakaya of the Tathagata emit great wisdom light for sentient beings and manifest immeasurable emanations, and not the liberated bodies of Sravakas (Sravaka, a disciple who hears and practices the Dharma) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha)?』
The Buddha told Manjushri: 『For example, the sun, moon, water, fire, sphatika (Sphatika, crystal), and jewels, they are all the same...』
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，是凈頗梨現眾色像；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。」
文殊師利白佛言：「世尊！所說如來神力，令欲界人自身具足，謂剎利婆羅門大姓家，欲界天一切自身具足，色界天一切自身具足，無色界天一切自身具足，有何義？」
佛告文殊師利：「如來神力建立若道若跡，令一切處得一切自身具足，謂于彼道彼跡隨所說行，彼一切處得一切自身具足，若違背道跡譏訶毀呰，復於我所起恚害心，若命終時彼一切處得一切下劣身。以是故，文殊師利！當知非但由如來神力建立得自身具足，亦有由於如來所起恚害心得下劣身。」
文殊師利白佛言：「世尊！不凈佛國，何者難得易得耶？清凈佛國，何者難得易得耶？」
佛告文殊師利：「不凈佛國，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，是名八事易得；勝悕望方便行，菩薩及如來出世，是名二事難得。文殊師利！清凈佛國與上相違，八事難得二事易得。」
爾時文殊師利白佛言：「世尊！《相續解脫經》中，此經何名？云何奉持？」
佛告
【現代漢語翻譯】 現代漢語譯本： 『無行』而出光明普照眾生；善法『頗梨』（一種寶石），因眾生有大威德，因眾生增上善業，這清凈的『頗梨』顯現各種色像；如此攀緣無量法界修習方便智慧，才能得到善於治理的如來法身，從而發出智慧光明及化現各種色像，並非純粹是解脫之身。 文殊師利菩薩對佛說：『世尊！您所說的如來神力，令欲界的人自身具足，指剎帝利、婆羅門等大姓家族，欲界天的一切自身具足，天的一切自身具足，無天的一切自身具足，這有什麼意義呢？』 佛告訴文殊師利：『如來神力建立起道路和足跡，令一切處都能得到一切自身具足，即在那些道路和足跡上，按照所說的去修行，那麼一切處都能得到一切自身具足。如果違背這些道路和足跡，譏諷譭謗，又對我生起嗔恨和傷害之心，那麼命終時，在一切處都會得到下劣之身。因此，文殊師利！應當知道，不僅僅是由於如來神力的建立才能得到自身具足，也有由於對如來生起嗔恨和傷害之心而得到下劣之身。』 文殊師利菩薩對佛說：『世尊！不凈的佛國，什麼難得，什麼容易得到呢？清凈的佛國，什麼難得，什麼容易得到呢？』 佛告訴文殊師利：『不凈的佛國，八件事容易得到，兩件事難以得到，即外道、貧窮的眾生、生於下賤姓氏之家、具足或不具足（各種根器）、行為敗壞的各種惡行、犯戒、惡趣、下劣希望的方便行菩薩，這稱為八件事容易得到；殊勝希望的方便行菩薩以及如來出世，這稱為兩件事難以得到。文殊師利！清凈的佛國與上述情況相反，八件事難以得到，兩件事容易得到。』 這時，文殊師利菩薩對佛說：『世尊！在《相續解脫經》中，這部經叫什麼名字？應該如何奉持？』 佛告訴……
【English Translation】 English version: 'Without action' comes forth light universally illuminating all beings; the 'Phori' (a type of gem) of good Dharma, because beings possess great power and virtue, because beings increase their superior karma, this pure 'Phori' manifests various forms and images; thus, by relying on the boundless Dharma realms to cultivate skillful wisdom, one obtains the well-governed Dharma body of the Tathagata, thereby emitting the light of wisdom and manifesting various forms and images, not purely a body of liberation. Manjushri Bodhisattva said to the Buddha: 'World Honored One! What is the meaning of what you said about the Tathagata's divine power, which enables beings in the desire realm to be fully endowed, referring to Kshatriyas, Brahmins, and great families, all beings in the desire realm being fully endowed, all beings in the ** realm being fully endowed, and all beings in the without ** realm being fully endowed?' The Buddha told Manjushri: 'The Tathagata's divine power establishes paths and traces, enabling all places to attain complete self-possession, that is, by following the paths and traces and practicing as instructed, all places can attain complete self-possession. If one violates these paths and traces, ridicules and slanders them, and harbors hatred and harmful intentions towards me, then upon death, one will attain an inferior body in all places. Therefore, Manjushri! You should know that it is not only through the establishment of the Tathagata's divine power that one can attain complete self-possession, but also that one can attain an inferior body by harboring hatred and harmful intentions towards the Tathagata.' Manjushri Bodhisattva said to the Buddha: 'World Honored One! In an impure Buddha-field, what is difficult to obtain and what is easy to obtain? In a pure Buddha-field, what is difficult to obtain and what is easy to obtain?' The Buddha told Manjushri: 'In an impure Buddha-field, eight things are easy to obtain, and two things are difficult to obtain, namely, non-Buddhists, impoverished beings, those born into low-caste families, those with complete or incomplete (faculties), those with corrupt conduct and various evil deeds, those who violate precepts, evil destinies, and Bodhisattvas with inferior aspirations for skillful practice; these are called the eight things that are easy to obtain. Bodhisattvas with superior aspirations for skillful practice and the appearance of a Tathagata in the world are called the two things that are difficult to obtain. Manjushri! A pure Buddha-field is the opposite of the above; eight things are difficult to obtain, and two things are easy to obtain.' At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! In the 'Sutra of Continuous Liberation', what is the name of this sutra? How should it be upheld?' The Buddha told...
文殊師利：「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。
如來所作隨順處了義說經
【現代漢語翻譯】 現代漢語譯本： 文殊師利（Manjushri）說：『這部經名為《如來所作隨順處了義說》，應當這樣奉持。』 在宣說這部《如來所作隨順處了義說經》時，有七萬五千位菩薩獲得了分別滿足法身三昧（Samadhi）。 《如來所作隨順處了義說經》
【English Translation】 English version: Manjushri: 'This sutra is named 『Thus Come One's (Tathagata) Accomplished, Accordant, Meaningful Exposition of Places,』 uphold it as such.' When this Sutra, 『Thus Come One's (Tathagata) Accomplished, Accordant, Meaningful Exposition of Places,』 was spoken, seventy-five thousand Bodhisattvas attained the Samadhi of Discriminating Fulfillment of the Dharma Body (Dharmakaya). Thus Come One's (Tathagata) Accomplished, Accordant, Meaningful Exposition of Places Sutra