English
English version: ‘The wise one who has accomplished the wisdom of action, is like beings who diligently engage in physical actions, whereby beings pursue various things, such as seeking profit, engaging in agriculture, and working diligently. Similarly, the Tathagata (如来) [Thus Come One] , with the wisdom of accomplished action, diligently employs the transformation of physical actions, whereby the Tathagata demonstrates various skillful crafts and the like, subduing those arrogant beings in skills. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them. ‘Furthermore, just as beings enjoy their physical actions, whereby beings enjoy various realms of form and the like. Similarly, the Tathagata, with the wisdom of accomplished action, enjoys the transformation of physical actions, whereby the Tathagata goes to various birthplaces of beings, demonstrating the same kind of birth and residing in a position of honor. Because he demonstrates the same kind of birth, he subdues all beings of different kinds. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them. ‘Furthermore, just as beings receive the consequences of their physical actions, whereby beings receive the results of their good and bad deeds. Similarly, the Tathagata, with the wisdom of accomplished action, receives the transformation of physical actions, whereby the Tathagata demonstrates the reception of past lives and the difficult practices in the Jataka (本生) [birth stories]. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them.’ ‘Furthermore, just as beings celebrate and comfort with speech, whereby beings talk to each other, conveying congratulations and comfort. Similarly, the Tathagata, with the wisdom of accomplished action, employs the transformation of celebratory speech, whereby the Tathagata proclaims various Dharma (佛法) [teachings] that are pleasing to beings, with skillful words and meanings, so that even beings of little wisdom believe upon first hearing. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them. ‘Furthermore, just as beings use expedient speech, whereby beings instruct and teach each other, focusing on what is being done, criticizing evil, praising good, and summoning each other. Similarly, the Tathagata, with the wisdom of accomplished action, initiates the transformation of expedient speech, whereby the Tathagata establishes the correct precepts, criticizes indulgence, and praises non-indulgence. He also establishes those who follow faith, those who follow the Dharma, and so on. Through this skillful means, he leads beings into the Holy Teaching, maturing them and liberating them. ‘Furthermore, just as beings eloquently use speech, whereby beings mutually reveal and clarify meanings that are not understood, proclaiming and reciting various treatises. --------------------------------------------------------------------------------
Chinese
。如是如来成所作智辩语化业，由是如来断诸众生无量疑惑。以是善巧方便力故，引诸众生令入圣教成熟解脱。 “又如众生决择意业，由是众生决择可作及不可作。如是如来成所作智决意化业，由是如来决择众生八万四千心行差别，以是善巧方便力故，引诸众生令入圣教成熟解脱。 “又如众生造作意业，由是众生造作种种诸所起业。如是如来成所作智造意化业，由是如来观诸众生所行之行，行与不行、若得若失，为令取舍，造作对治。以是善巧方便力故，引诸众生令入圣教成熟解脱。 “又如众生发起意业，由是众生发起诸业。如是如来成所作智发意化业，由是如来为欲宣说彼对治故，显彼所乐名句字身。以是善巧方便力故，引诸众生令入圣教成熟解脱。 “又如众生受领意业，由是众生受领苦乐。如是如来成所作智受意化业，由是如来于定、不定、反问、置记为记别故，随其所应，受领去来现在等义。以是善巧方便力故，引诸众生令入圣教成熟解脱。” 尔时妙生菩萨摩诃萨白佛言：“世尊！为独如来于净法界受用和合一味事智，而诸菩萨亦能如是？” 佛告妙生菩萨：“亦能受用和合一味事智。” 妙生菩萨复白佛言：“何等菩萨受用和合一味事智？” 现代汉语译本： 像这样，如来的成所作智在语言上的教化事业，是因为如来断除了众生无量的疑惑。凭借这种善巧方便的力量，引导众生进入圣教，使他们成熟解脱。 又如众生决断选择的意业，是因为众生能够决断选择可以做和不可以做的事情。像这样，如来的成所作智在决断选择上的教化事业，是因为如来能够决断选择众生八万四千种心行上的差别，凭借这种善巧方便的力量，引导众生进入圣教，使他们成熟解脱。 又如众生造作的意业，是因为众生能够造作种种所发起的业。像这样，如来的成所作智在造作上的教化事业，是因为如来观察众生所行的行为，是应该行还是不应该行，是得到还是失去，为了让他们能够取舍，造作对治的方法。凭借这种善巧方便的力量，引导众生进入圣教，使他们成熟解脱。 又如众生发起的意业，是因为众生能够发起各种业。像这样，如来的成所作智在发起上的教化事业，是因为如来为了宣说那些对治的方法，显现他们所喜爱的名句字身。凭借这种善巧方便的力量，引导众生进入圣教，使他们成熟解脱。 又如众生领受的意业，是因为众生能够领受苦和乐。像这样，如来的成所作智在领受上的教化事业，是因为如来对于确定、不确定、反问、置记等情况进行记别，根据他们所应的情况，领受过去、未来、现在等的意义。凭借这种善巧方便的力量，引导众生进入圣教，使他们成熟解脱。 这时，妙生菩萨摩诃萨（Miaosheng Pusa Mohesa，妙生大菩萨）对佛说：‘世尊！难道只有如来在清净法界中受用和合一味的事智，而各位菩萨也能这样吗？’ 佛告诉妙生菩萨（Miaosheng Pusa）说：‘也能受用和合一味的事智。’ 妙生菩萨（Miaosheng Pusa）又对佛说：‘什么样的菩萨能够受用和合一味的事智呢？’
English
English version: Thus, the Buddha's activity of transformation through speech, arising from the Wisdom of Accomplishing Activities (Chengsuozuo Zhi), is how the Buddha cuts off the immeasurable doubts of sentient beings. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation. Furthermore, just as sentient beings have the volitional activity of discernment, by which they discern what is proper to do and what is not proper to do, so too, the Buddha's activity of transformation through discernment, arising from the Wisdom of Accomplishing Activities, is how the Buddha discerns the eighty-four thousand different mental activities of sentient beings. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation. Furthermore, just as sentient beings have the volitional activity of creation, by which they create various activities that arise, so too, the Buddha's activity of transformation through creation, arising from the Wisdom of Accomplishing Activities, is how the Buddha observes the actions that sentient beings perform, whether they should be performed or not, whether they lead to gain or loss, and creates remedies to enable them to adopt what is beneficial and abandon what is harmful. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation. Furthermore, just as sentient beings have the volitional activity of initiation, by which they initiate various activities, so too, the Buddha's activity of transformation through initiation, arising from the Wisdom of Accomplishing Activities, is how the Buddha, in order to proclaim the remedies for those activities, reveals the names, phrases, and syllables that they delight in. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation. Furthermore, just as sentient beings have the volitional activity of reception, by which they receive suffering and happiness, so too, the Buddha's activity of transformation through reception, arising from the Wisdom of Accomplishing Activities, is how the Buddha, in order to distinguish between definite, indefinite, questioning, and reserved responses, receives the meanings of past, future, and present, according to what is appropriate. Through this skillful means, the Buddha leads sentient beings into the Holy Teaching, maturing them for liberation. At that time, the Bodhisattva Mahasattva Miaosheng (Miaosheng Pusa Mohesa, Bodhisattva Great Being Miaosheng) said to the Buddha, 'World Honored One! Is it only the Tathagata who enjoys the unified, single-flavored wisdom of affairs in the pure Dharma realm, or can the Bodhisattvas also do so?' The Buddha said to the Bodhisattva Miaosheng (Miaosheng Pusa), 'They can also enjoy the unified, single-flavored wisdom of affairs.' The Bodhisattva Miaosheng (Miaosheng Pusa) again said to the Buddha, 'What kind of Bodhisattvas can enjoy the unified, single-flavored wisdom of affairs?' --------------------------------------------------------------------------------
Chinese
佛告妙生：“证得无生法忍菩萨，由彼菩萨无生法中，得忍解时对治二想，由遣自他二种想故，得平等心。从此已上，彼诸菩萨自他异想不复现前，受用和合一味事智。” 妙生菩萨复白佛言：“唯愿如来广说譬喻，令诸菩萨悟甚深义，随所化缘广宣流布，令诸众生闻已疾悟无生法忍。” 佛告妙生：“譬如三十三天未入杂林，终不能于若事若受无我我所和合受用，若入杂林即无分别随意受用。由此杂林有如是德，能令诸天入此林者，天诸果报若事若受，无所思惟和合受用。如是菩萨若未证得无生法忍，终不能得平等之心平等之舍，乃与一切声闻独觉无有差别，有二想故，彼不能住受用和合一味事智。若已证得无生法忍，遣二想故得平等心，遂与声闻独觉差别，由平等心而能住舍，受用和合一味事智。 “复次妙生！譬如种种大小众流，未入大海各别所依，异水少水水有增减，随其水业所作各异，少分依持水族生命。若入大海无别所依，水无差别、水无限量、水无增减，所作业一，广大依持水族生命。如是菩萨，若未证入如来清净法界大海，各别所依异智少智智有增减，随其智业所作各异，少分众生成熟善根之所依止。若已证入如来清净法界大海，无别所依，智无差别、智无限量、智无增减，受用 现代汉语译本 佛告诉妙生（Miaosheng，菩萨名）: ‘证得了无生法忍（Wushengfaren，对事物不生不灭的深刻理解）的菩萨，由于他们在无生法中获得忍解时，能够对治两种想法。通过去除自我的想法和非自我的想法，他们获得了平等心。从那时起，这些菩萨的自我和他人的差异想法不再出现，他们能够体验和合一味的事智。’ 妙生菩萨再次对佛说：‘唯愿如来（Rulai，佛的称号）广泛地讲述譬喻，使菩萨们领悟这甚深的意义，并随所教化的因缘广泛地宣扬流布，使众生听闻后迅速领悟无生法忍。’ 佛告诉妙生：‘譬如三十三天（三十三天，佛教宇宙观中的一个天界）的天人未进入杂林（Zalin，一个比喻），就始终不能在事物和感受上体验无我（wuwo，佛教术语，指没有永恒不变的自我）和我所（wosuo，佛教术语，指属于我的事物）的和合受用。如果进入杂林，他们就没有分别，可以随意受用。因为这个杂林有这样的功德，能让进入此林的诸天，对于他们的果报，无论是事物还是感受，都不再思惟，而是和合受用。同样，菩萨如果未证得无生法忍，就始终不能获得平等之心和平等之舍（pingdengzhishe，指平等的心境），与一切声闻（Shengwen，听闻佛法而悟道的修行者）和独觉（Dujue，不依赖他人教导而独自悟道的修行者）没有差别，因为他们有二种想法，所以他们不能安住于体验和合一味的事智。如果已经证得无生法忍，去除了两种想法，就获得了平等心，从而与声闻和独觉有所差别，由于平等心而能够安住于舍，体验和合一味的事智。’ ‘再者，妙生！譬如种种大小河流，未流入大海之前，各自有不同的归属，水质不同，水量或多或少，水量有增有减，随着各自的水业所作而各不相同，只能少部分地维持水族生命。如果流入大海，就没有不同的归属，水质没有差别，水量没有**，水量没有增减，所作之业相同，能够广大地维持水族生命。同样，菩萨如果未证入如来清净法界（Rulai qingjing fajie，佛的清净法身所显现的境界）的大海，各自有不同的归属，智慧不同，智慧或多或少，智慧有增有减，随着各自的智业所作而各不相同，只能少部分地使众生成熟善根。如果已经证入如来清净法界的大海，就没有不同的归属，智慧没有差别，智慧没有**，智慧没有增减，受用