English
English version: ‘Why is the Tathagata's (如来) merit inconceivable?’ All the Tathagatas' (如来) immeasurable merits throughout countless kalpas (劫) like the sands of the Ganges River (恒河沙), whether in the realm of delusion (惑地) or the realm of purity (净地), are interconnected and corresponding, never separated, neither defiled nor pure, and thus inconceivable. Chapter 5 on the Deeds of the Tathagata (如来) from the Anavatapta Sutra (无上依经) ‘Ananda (阿难)! The deeds of the Tathagata (如来) are eighteen in number. The Tathagata (如来) is incomparable, most subtle, and supreme, with no equal, causing all beings to develop a sense of wonder, respect, and offer worship. This is the first deed.’ Accomplished through the thirty-two marks (三十二相) and eighty minor marks (八十种好), the Tathagata (如来) thoroughly understands cause and effect according to principle. If any Shramana (沙门) or Brahmin (婆罗门) speaks of no cause and effect or of unequal cause and effect, I will subdue them and cause them to fall into a state of defeat. This is the second deed. Accomplished through the power of knowing what is appropriate and inappropriate, the Tathagata (如来) knows and sees that one's own actions are one's own consequences; there is no such thing as one acting and another receiving the result. If any Shramana (沙门) or Brahmin (婆罗门) falsely teaches and explains the bearing and receiving of karma, I will subdue them and cause them to fall into a state of defeat. This is the third deed. Accomplished through the power of knowing the categories of karma, the Tathagata (如来) teaches and reveals the three wheels: first, the wheel of supernatural power (神通轮); second, the wheel of reading minds (记心轮); and third, the wheel of instruction (示教轮), guiding disciples to become a holy assembly. If any Shramana (沙门) or Brahmin (婆罗门), with a mind of competition, speaks of doctrines contrary to the Dharma (法) and opposes the correct scriptures, I will subdue them and cause them to fall into a state of defeat. This is the fourth deed. Accomplished through the power of meditative wisdom, the Tathagata (如来) understands the superior, middling, and inferior faculties and speaks accordingly, enabling them to plant seeds, mature, and attain liberation. This is the fifth deed. Accomplished through the power of knowing the faculties and seeds, the Tathagata (如来) knows and sees the wholesome and unwholesome desires and pleasures of the three types of beings. Having truly seen this, he uproots evil desires and increases wholesome desires. This is the sixth deed. Accomplished through the power of knowing desires and pleasures, the Tathagata (如来) observes and knows that beings are of three types: coarse, middling, and subtle, enabling these three types of people to enter various Dharma (法) gates according to principle. This is the seventh deed. Accomplished through the power of knowing the nature and realms, the Tathagata (如来) clearly sees that practicing the path of liberation leads to the fruit of liberation, while obstructing the path leads to the fruit of birth and death, causing beings to eliminate the path of obstruction and cultivate the path of liberation. This is the eighth deed. Accomplished through the power of reaching all places, the Tathagata (如来) clearly sees past lives and speaks of past events, in order to cause beings to arise --------------------------------------------------------------------------------
Chinese
厌畏心。若执常见沙门婆罗门，便能制伏令堕负处；此第九事。因宿生智力得成，如来明见一切众生死此生彼如理受记。若执断见沙门婆罗门，便能制伏令堕负处；此第十事。因生死智力得成，如来自知解脱通达无阂。若增上慢沙门婆罗门，未得罗汉谓言已得，即能制伏令堕负处；此第十一事。因漏尽智力得成，如来为利益事最上善巧，若有人问如来十力，如实答难除决彼疑，能立自正说，能破他邪说，此第十二事。因四无畏得成，如来正教，有能修者，有不修者，亦修不修者，如来于此三人无染浊心，此第十三事。因三念处得成，如来佛眼昼夜恒观一切众生在胜负处救护济拔，此第十四事。因大悲得成，如来如说而行，能行能说，此第十五事。因三不护法得成，如来于诸众生为利益事，悉皆圆满无有损减，此第十六事。因念无忘失得成，如来四威仪中，随从于理无有失误，此第十七事。因灭除习气得成，如来观三种法：一者行法得利，二者行法减损，三者行法亦利亦损，离余二法，如来宣说得利益行，此第十八事，因一切种智及诸不共法得成。阿难！如是等如来事，汝应知！ “阿难！云何如来为事不可思议？阿难！诸如来事无数无量，世间众生不能觉知，虽依语言不能显现，不可示人令他悟解，一切佛土处 现代汉语译本 厌恶和畏惧的心。如果执着于常见（认为世界和生命是永恒存在的）的沙门（出家修行者）和婆罗门（祭司），就能制伏他们，使他们处于失败的境地；这是第九件事。这是因为宿命通的智慧力量而成就的，如来（佛陀）明了地看见一切众生在此生彼生，如实地为他们授记。 如果执着于断见（认为世界和生命是断灭的）的沙门和婆罗门，就能制伏他们，使他们处于失败的境地；这是第十件事。这是因为生死智的力量而成就的，如来自己知道解脱，通达无碍。 如果增上慢（未证得圣果却自认为已证得）的沙门和婆罗门，未证得阿罗汉果却说自己已经证得，就能制伏他们，使他们处于失败的境地；这是第十一件事。这是因为漏尽智（断尽一切烦恼的智慧）的力量而成就的，如来为了利益众生的事业是最上善巧的。如果有人问如来十力（佛陀所具有的十种力量），如实地回答，消除他们的疑惑，能够确立自己的正说，能够破斥他人的邪说；这是第十二件事。这是因为四无畏（佛陀在众人面前宣说佛法时的四种无所畏惧的自信）而成就的，如来的正教，有人能够修行，有人不能修行，也有修行与不修行的人，如来对于这三种人没有染浊的心；这是第十三件事。这是因为三念处（佛陀对众生保持正念的三种情况）而成就的，如来用佛眼昼夜恒常地观察一切众生处于胜负的境地，救护和济拔他们；这是第十四件事。这是因为大悲心而成就的，如来如所说的那样去做，能够行也能说；这是第十五件事。这是因为三不护法（佛陀没有需要守护的秘密）而成就的，如来对于众生为了利益他们的事业，全部都圆满没有损减；这是第十六件事。这是因为念无忘失（佛陀的正念永不忘失）而成就的，如来在四威仪（行住坐卧）中，都随顺于真理，没有失误；这是第十七件事。这是因为灭除习气（佛陀断除了一切烦恼习气）而成就的，如来观察三种法：第一种是修行此法能得到利益，第二种是修行此法会减损利益，第三种是修行此法既有利也有损，远离其余两种法，如来说明能够得到利益的修行方法；这是第十八件事，因为一切种智（佛陀通达一切事物的智慧）以及诸不共法（佛陀独有的功德）而成就。 阿难（佛陀的弟子）！像这些如来的事迹，你应该知道！ 阿难！如来为了利益众生的事业是怎样不可思议的呢？阿难！诸如来的事业无数无量，世间的众生不能觉知，即使依靠语言也不能完全显现，不能指示给他人使他们领悟理解，一切佛土的处所
English
English version Aversion and fear. If one clings to the 'eternalist' views of Śramaṇas (wandering ascetics) and Brahmins (priests), one can subdue them and place them in a losing position; this is the ninth matter. This is accomplished through the power of the wisdom of past lives, as the Tathāgata (Buddha) clearly sees all beings passing away from here and being reborn there, accurately predicting their destinies. If one clings to the 'annihilationist' views of Śramaṇas and Brahmins, one can subdue them and place them in a losing position; this is the tenth matter. This is accomplished through the power of the wisdom of birth and death, as the Tathāgata knows liberation for himself, having attained unobstructed understanding. If arrogant Śramaṇas and Brahmins, who have not attained Arhatship (state of enlightenment) claim to have attained it, one can subdue them and place them in a losing position; this is the eleventh matter. This is accomplished through the power of the wisdom of the exhaustion of outflows (elimination of all defilements), as the Tathāgata is supremely skilled in benefiting beings. If someone asks the Tathāgata about the ten powers (ten powers of a Buddha), he answers truthfully, resolving their doubts, establishing his own correct teachings, and refuting others' incorrect teachings; this is the twelfth matter. This is accomplished through the four confidences (four kinds of fearlessness of a Buddha), the Tathāgata's true teachings, some are able to practice, some are not able to practice, and some both practice and do not practice, the Tathāgata has no defiled mind towards these three types of people; this is the thirteenth matter. This is accomplished through the three establishments of mindfulness (three foundations of mindfulness of a Buddha), the Tathāgata constantly observes all beings day and night with his Buddha-eye, in situations of victory and defeat, rescuing and delivering them; this is the fourteenth matter. This is accomplished through great compassion, the Tathāgata acts as he speaks, able to act and able to speak; this is the fifteenth matter. This is accomplished through the three protections (three ways in which a Buddha is not secretive), the Tathāgata, in all his actions to benefit beings, is complete and without any diminution; this is the sixteenth matter. This is accomplished through unforgetfulness (perfect mindfulness of a Buddha), the Tathāgata, in his four modes of conduct (walking, standing, sitting, and lying down), always follows the truth without error; this is the seventeenth matter. This is accomplished through the eradication of habitual tendencies (elimination of all habitual tendencies of a Buddha), the Tathāgata observes three kinds of practices: first, practicing this dharma brings benefit; second, practicing this dharma diminishes benefit; third, practicing this dharma brings both benefit and harm, apart from the other two practices, the Tathāgata explains the practice that brings benefit; this is the eighteenth matter, accomplished through omniscience (Buddha's wisdom of knowing everything) and the unique qualities (unique qualities of a Buddha). Ānanda (Buddha's disciple)! You should know these matters of the Tathāgata! Ānanda! How are the Tathāgata's actions for the benefit of beings inconceivable? Ānanda! The actions of the Tathāgatas are countless and immeasurable, worldly beings cannot perceive them, even relying on language cannot fully reveal them, cannot be shown to others to make them understand, all Buddha-lands --------------------------------------------------------------------------------
Chinese
无所阂，一切如来随顺平等，过于意境无分别相，犹如虚空无有分别，与法界相称故。诸善男子！是故佛说如来之事不可思议，行遍一切处，一切处无失，随行三世处，不灭三宝性，如来住是事中，如来身相不舍虚空性，一切佛土显现自身，如来言说非音声性，同其类音而说正法，如来不取心为境界，诸众生心根性欲乐皆悉通达。阿难！是名如来为事不可思议。” 佛说此经已，是此大会中七万五千菩萨摩诃萨即得证见圆满法身，复有七万五千菩萨摩诃萨即得大乘妙光三昧，复有七万五千菩萨摩诃萨于一切法得无生忍，无数阿僧祇众生于无上菩提起不退心，无量阿僧祇众生远尘离垢得法眼净，复有无量众生得增上果。 无上依经赞叹品第六 尔时，阿难于众会中闻佛说已，欢喜踊跃得未曾有，从坐而起偏袒右肩，右膝着地顶礼佛足，恭敬合掌瞻仰尊颜以清净心，说偈赞叹： “于诸三世众生中， 如来最尊无譬类， 于人法处无等等， 是故平等等一切。 所应伏灭悉永除， 所应知法悉通达， 为智为胜极第一， 惟佛世尊更非余。 有力不怖是实语， 如来有力无畏故， 世尊大能不损他， 即是难思希有事。 善巧方便化众生， 非是险恶心迷醉， 众生邪 现代汉语译本 没有阻碍，一切如来随顺平等，超越了意境而没有分别之相，犹如虚空没有分别，与法界（Dharmadhatu，宇宙万法的总称）的相状相符。诸位善男子！因此佛说如来的事业不可思议，行为遍及一切处，在一切处都没有缺失，随着三世（过去、现在、未来）而行，不灭三宝（佛、法、僧）的本性，如来安住于这些事业中，如来的身相不舍弃虚空的本性，一切佛土都显现自身，如来的言说不是音声的本性，而是以同类的声音宣说正法，如来不以心作为境界，对于众生的心根、欲望、喜好都完全通达。阿难（Ananda，佛陀的十大弟子之一）！这叫做如来的事业不可思议。' 佛说完这部经后，在这个大会中，七万五千位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）立即证见了圆满法身（Dharmakaya，佛的法性之身），又有七万五千位菩萨摩诃萨立即获得了大乘妙光三昧（Samadhi，一种高度集中的冥想状态），又有七万五千位菩萨摩诃萨对于一切法得到了无生忍（Anutpattika-dharmaksanti，对诸法不生不灭的真理的领悟），无数阿僧祇（Asankhya，极大的数字单位）众生对于无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）生起了不退转之心，无量阿僧祇众生远离尘垢，得到了法眼净（Dharmacaksu，能见真理的智慧之眼），又有无量众生得到了增上果。 无上依经赞叹品第六 这时，阿难（Ananda）在众会中听闻佛的说法后，欢喜踊跃，得到了前所未有的体验，从座位上站起来，偏袒右肩，右膝着地，顶礼佛足，恭敬合掌，瞻仰佛的尊容，以清净的心，说偈赞叹： '在一切三世的众生中，如来最尊贵，没有可以比拟的， 在人法之处没有同等者，因此平等对待一切。 所有应该降伏灭除的都永远除去了，所有应该知道的法都完全通达了， 作为智慧，作为殊胜，最为第一，只有佛世尊，没有其他。 有力而不恐惧，这是真实语，如来有力，所以无所畏惧， 世尊大能，不损害他人，这就是难以思议的稀有之事。 善巧方便地教化众生，不是险恶的心，不是迷惑沉醉， 众生邪'