English
English version: Associated with the aggregates, manifesting various Jataka (birth stories) in impure Buddha-lands, or manifesting ascending to Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm in Buddhism), or manifesting descending from that heaven, or manifesting entering the womb of the divine mother, or manifesting the initial birth from the womb, or manifesting the stage of Kumaras (youth), or manifesting studying the eighteen branches of knowledge, or manifesting various plays and amusements in the rear garden, or manifesting renunciation, or manifesting ascetic practices, or going to the Bodhi-tree (place of enlightenment), or attaining Buddhahood, or turning the wonderful Dharma wheel in Varanasi (ancient Indian city where the Buddha first taught), or entering Parinirvana (final nirvana) in the Sal grove (place of Buddha's death), manifesting such various events, even to the final limit of the cycle of birth and death. Ananda (one of the ten great disciples of Shakyamuni)! Supreme Bodhi encompasses the three bodies (Trikaya, the three bodies of a Buddha), therefore it is called the place of Bodhi practice. ‘Ananda! What is the permanent Dharma of Supreme Bodhi? And this permanence has two Dharmas as its causes and conditions: first, ‘non-arising and non-ceasing,’ and second, ‘infinite and inexhaustible,’ this is called the permanent Dharma of Bodhi.’ ‘Ananda! What are the unique characteristics of Supreme Bodhi? There are two kinds of uniqueness: first, ‘unknowable,’ ordinary people, Sravakas (disciples who hear the Buddha's teachings and attain enlightenment), and Pratyekabuddhas (those who attain enlightenment on their own) cannot understand it, it is not their realm; second, ‘unattainable,’ no one can attain it except for the Buddha. These unique Dharmas are of five kinds: first, the Suchness (Tathata, the principle of true reality) is very profound; second, it is self-existent and immovable; third, it is encompassed by the pure, unconditioned realm; fourth, there is no obstruction to all that is knowable; fifth, it is perfect for the benefit of all beings, this is called the unique characteristic of Bodhi.’ ‘Ananda! What is the inconceivable nature of Supreme Bodhi? There are six reasons why it is inconceivable: first, it transcends the realm of language; second, it is encompassed by the ultimate truth (Paramartha-satya, the highest truth in Buddhism); third, it has transcended the discrimination of perception and thought; fourth, it cannot be obtained through analogies; fifth, it is the most supreme among all Dharmas; sixth, it cannot be established in the realms of birth, death, and Nirvana, this is called the inconceivable nature of Supreme Bodhi.’ ‘Ananda! How is the Tathagata (Buddha) inconceivable in relation to Supreme Bodhi? Ananda! All Tathagatas dwell in the place of Supreme Bodhi, and there are five causes and conditions that make it inconceivable. What are the five? First, self-nature; second, place; third, --------------------------------------------------------------------------------
Chinese
住、四者为一异、五者为利益。阿难！云何如来为菩提自性不可思议？即色是如来不可得，离色是如来不可得，受想行识亦如是；即地界是如来不可得，离地界是如来不可得，水火风界亦如是；即眼入是如来不可得，离眼入是如来不可得，耳鼻舌身意亦如是；即有法是如来不可得，无法亦如是，是名菩提性不可思议。阿难！云何如来为菩提处不可思议？如来在欲界不可思议，离欲界亦不可思议，色无色界亦如是；如来在人中不可思议，离人中亦不可思议，六道亦如是；如来在东方不可思议，离东方亦不可思议，十方亦如是，是名为处不可思议。阿难！何者是如来为菩提住不可思议？阿难！安乐住如来住不可思议，寂静住如来住不可思议，有心住如来住不可思议，无心住如来住不可思议，如是梵住圣住如来住不可思议，是名为住不可思议。阿难！云何如来为一异不可思议？三世如来在一处住。何者一处？自性清净无漏法界是诸如来，若一若异不可思议，是名一异不可思议。阿难！云何如来为利益事不可思议？如是如来等一法界，智慧神力正勤威德悉皆平等，住于无漏清净法界，诸如来等因此转依，能为众生无量利益，是名利益不可思议。复次不可思议有二种：一者不可言说，过语言境界故；二者出一切世，于世间中无譬 现代汉语译本 住、四者为一异、五者为利益。阿难（Ananda，佛陀的十大弟子之一）！云何如来（Tathagata，佛的称号）为菩提（Bodhi，觉悟）自性不可思议？即色（Rupa，物质）是如来不可得，离色是如来不可得，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、识（Vijnana，意识）亦如是；即地界（Earth element，地元素）是如来不可得，离地界是如来不可得，水（Water element，水元素）、火（Fire element，火元素）、风界（Wind element，风元素）亦如是；即眼入（Eye base，眼根）是如来不可得，离眼入是如来不可得，耳（Ear base，耳根）、鼻（Nose base，鼻根）、舌（Tongue base，舌根）、身（Body base，身根）、意（Mind base，意根）亦如是；即有法（Existing phenomena，存在的现象）是如来不可得，无法亦如是，是名菩提性不可思议。阿难！云何如来为菩提处不可思议？如来在欲界（Desire realm，充满欲望的境界）不可思议，离欲界亦不可思议，色（Form realm，色界）、无色界（Formless realm，无色界）亦如是；如来在人中不可思议，离人中亦不可思议，六道（Six realms，六道轮回）亦如是；如来在东方不可思议，离东方亦不可思议，十方（Ten directions，十方世界）亦如是，是名为处不可思议。阿难！何者是如来为菩提住不可思议？阿难！安乐住如来住不可思议，寂静住如来住不可思议，有心住如来住不可思议，无心住如来住不可思议，如是梵住（Brahma-vihara，梵住）、圣住（Arya-vihara，圣住）如来住不可思议，是名为住不可思议。阿难！云何如来为一异不可思议？三世（Three times，过去、现在、未来）如来在一处住。何者一处？自性清净无漏法界（Dharmadhatu，法界）是诸如来，若一若异不可思议，是名一异不可思议。阿难！云何如来为利益事不可思议？如是如来等一法界，智慧（Wisdom，智慧）、神力（Supernatural power，神通力）、正勤（Right diligence，精进）、威德（Majesty and virtue，威德）悉皆平等，住于无漏清净法界，诸如来等因此转依（Transformation of the basis，转依），能为众生无量利益，是名利益不可思议。复次不可思议有二种：一者不可言说，过语言境界故；二者出一切世，于世间中无譬。
English
English version 'Dwelling', the fourth is 'oneness and difference', and the fifth is 'benefit'. Ananda (Buddha's primary disciple)! How is the Tathagata's (Buddha's title) Bodhi (Enlightenment) nature inconceivable? That is, form (Rupa, materiality) is unattainable in the Tathagata, and apart from form, the Tathagata is unattainable. Sensation (Vedana, feeling), conception (Samjna, perception), volition (Samskara, mental formations), and consciousness (Vijnana, awareness) are also the same. That is, the earth element (Earth element) is unattainable in the Tathagata, and apart from the earth element, the Tathagata is unattainable. The water (Water element), fire (Fire element), and wind elements (Wind element) are also the same. That is, the eye base (Eye base) is unattainable in the Tathagata, and apart from the eye base, the Tathagata is unattainable. The ear (Ear base), nose (Nose base), tongue (Tongue base), body (Body base), and mind bases (Mind base) are also the same. That is, existing phenomena (Existing phenomena) are unattainable in the Tathagata, and non-existence is also the same. This is called the inconceivable nature of Bodhi. Ananda! How is the Tathagata's Bodhi place inconceivable? The Tathagata in the desire realm (Desire realm) is inconceivable, and apart from the desire realm, it is also inconceivable. The form (Form realm) and formless realms (Formless realm) are also the same. The Tathagata among humans is inconceivable, and apart from humans, it is also inconceivable. The six realms (Six realms of existence) are also the same. The Tathagata in the east is inconceivable, and apart from the east, it is also inconceivable. The ten directions (Ten directions) are also the same. This is called the inconceivable place. Ananda! What is the Tathagata's inconceivable Bodhi dwelling? Ananda! Dwelling in bliss, the Tathagata's dwelling is inconceivable. Dwelling in tranquility, the Tathagata's dwelling is inconceivable. Dwelling with mind, the Tathagata's dwelling is inconceivable. Dwelling without mind, the Tathagata's dwelling is inconceivable. Thus, the Brahma-viharas (Divine abodes), the Arya-viharas (Noble abodes), and the Tathagata's dwelling are inconceivable. This is called the inconceivable dwelling. Ananda! How is the Tathagata's oneness and difference inconceivable? The Tathagatas of the three times (Past, present, and future) dwell in one place. What is that one place? The self-nature pure and undefiled Dharmadhatu (Dharmadhatu) is all the Tathagatas. Whether one or different, it is inconceivable. This is called the inconceivable oneness and difference. Ananda! How is the Tathagata's beneficial activity inconceivable? Thus, the Tathagatas are equal in the one Dharmadhatu. Wisdom (Wisdom), supernatural power (Supernatural power), right diligence (Right diligence), majesty and virtue (Majesty and virtue) are all equal. Dwelling in the undefiled and pure Dharmadhatu, the Tathagatas, through this transformation of the basis (Transformation of the basis), can bring immeasurable benefits to sentient beings. This is called the inconceivable benefit. Furthermore, there are two types of inconceivability: first, that which is beyond words, because it transcends the realm of language; second, that which transcends all worlds, having no comparison in the world. --------------------------------------------------------------------------------
Chinese
类故，是名不可思议。复次真如，本不被染、末无垢污不可思议。阿难！是名菩提不可思议。” 佛说无上依经卷上 大正藏第 16 册 No. 0669 佛说无上依经 佛说无上依经卷下 梁天竺三藏真谛译 如来功德品第四 佛告阿难：“有百八十不共之法，此是如来胜妙功德：一者三十二相、二者八十种好、三者六十八法。何者三十二相？菩萨修四因缘：一持戒、二禅定、三者忍辱、四者舍财及诸烦恼。修此四因坚固不动，以此业缘得二种相：一者足下平满，所履践地悉皆平夷，称菩萨脚无有坑陷；二者行步平整无有斜戾。若菩萨种种供养父母师长，种种给济苦难众生，去来往反勤行此事，以此业缘得足下轮相，毂辋成就千辐庄严。若菩萨不逼恼他不行窃盗，见他所爱不生贪夺，不自矜高除却憍慢，于师尊长起迎问讯侍立瞻奉合掌恭敬，以此业缘得二种相：一者手指纤长𦟛直没节；二者其身方大端政庄严。具前三种业因缘故，得足跟长，行前三业更修四摄利益他事，以此业缘手足十指悉皆网密，犹如鹅王。若菩萨于师父母扶持侍养，自手涂傅苏油膏药，按摩洗浴衣饴瞻视，得手足柔软润泽细滑，掌色赤好如红莲花。若菩萨修诸善法心无厌惓，增长上上得足踝𦟛满。若菩 现代汉语译本：因此，这被称为不可思议。再者，真如（Tathata），其本性未被污染，最终也没有任何瑕疵，是不可思议的。阿难（Ananda）！这就是菩提（Bodhi，觉悟）的不可思议之处。 《佛说无上依经》卷上 大正藏第16册 No. 0669 《佛说无上依经》 《佛说无上依经》卷下 梁朝天竺三藏真谛（Paramārtha）译 如来功德品第四 佛告诉阿难（Ananda）：“有百八十种不共之法，这些是如来（Tathagata）殊胜微妙的功德：一是三十二相、二是八十种好、三是六十八法。什么是三十二相？菩萨（Bodhisattva）修习四种因缘：一是持戒、二是禅定、三是忍辱、四是舍财以及各种烦恼。修习这四种因缘，使其坚固不动摇，以此业缘得到两种相：一是足下平满，所踩踏的地面都平坦，显示菩萨的脚没有坑洼；二是行走时步伐平稳端正，没有倾斜不正。如果菩萨以种种方式供养父母师长，以种种方式救济困苦的众生，来来往往勤奋地做这些事情，以此业缘得到足下轮相，轮毂轮辋完整，具有千辐庄严。如果菩萨不逼迫恼害他人，不行偷盗之事，见到他人所爱之物不生贪婪之心，不自我夸耀，去除骄慢之心，对于师长起立迎接，问候侍奉，站立瞻仰，合掌恭敬，以此业缘得到两种相：一是手指纤细修长，笔直且关节不显露；二是身体方正广大，端庄庄严。具备前面三种业因缘的缘故，得到足跟修长的相。在做前面三种善业的基础上，更修习四摄法来利益他人，以此业缘手足十指之间都有蹼相连，就像鹅王一样。如果菩萨对于师长父母扶持侍奉，亲自用苏油膏药涂抹，洗浴身体，提供衣食，细心照料，就能得到手足柔软润泽，细腻光滑，手掌颜色红润美好，如同红莲花。如果菩萨修习各种善法，内心没有厌倦，不断增长，就能得到足踝丰满。