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English version Within the Tathagata's (Thus Come One) wheel, beings perceive two locations, like seeing the moon's reflection in clear water. These thirty-two marks (Buddha's 32 marks) are named based on the physical body. Like a Mani jewel (Mani jewel), it is inseparable from its light and color. The physical body is also like this, inseparable from these thirty-two marks. The Ultimate Mahayana Ratnagotravibhāga, Chapter Ten on the Buddha Activity of Natural Non-Cessation Treatise: Having spoken of the immaculate virtues of all Buddhas, next, I will speak of the activities of all Buddhas and Tathagatas (Thus Come Ones). These Buddha activities occur naturally, constantly without rest, to teach and transform sentient beings, it should be known. This is based on a brief explanation; there are two kinds of dharmas that occur naturally. Because of this reason, based on the Buddha's activities occurring naturally, constantly without rest, constantly doing Buddha-deeds, therefore, six verses are spoken. For those sentient beings who can be transformed, with the skillful means of teaching, initiating the activity of teaching and transforming sentient beings, teaching and transforming the realm of sentient beings. These Buddhas, these self-mastered ones, for those sentient beings who can be transformed, constantly await the place, await the time, naturally doing Buddha-deeds. Universally aware of the Mahayana (Great Vehicle), the most subtle accumulation of merits, like the treasure in the ocean's water, the Tathagata's (Thus Come One) wisdom is also like this. Bodhi (Enlightenment) is vast and boundless, like the realm of empty space. Within the immeasurable merits, the sunlight of great wisdom, universally illuminates all sentient beings, there is the Buddha's wondrous Dharmakaya (Dharma Body), the immaculate treasury of merits, like my body without difference. Klesha-avarana (Afflictive Obstructions) and Jnana-avarana (Cognitive Obstructions), like clouds and nets covering, the wind of the Buddhas' compassion, blows and causes them to scatter and completely vanish. The meaning of these six lines of verses, should be known by briefly explaining with fourteen verses. The verses say: With what kind of Svabhava-jnana (Nature Wisdom), what person, in what place, what time, is there no differentiation in activity? Therefore, it is said that activity is natural. With what kind of root nature can sentient beings be liberated? With what kind of wisdom can sentient beings be liberated? And what is it that is the skillful means of transforming sentient beings? In what place, in what time, can sentient beings be taught and transformed? Progress and merit, for what fruit, for what is being gathered? Those obstructions and severed obstructions, all conditions are not differentiated. Progress refers to the Ten Bhumis (Ten Grounds), merit is due to the Two Truths (Two Truths), the fruit refers to Mahabodhi (Great Enlightenment). -------------------------------------------------------------------------------- 摄菩提眷属 彼障谓无边 烦恼及习气 断障谓大慈 及大悲心等 是名一切时 常种种因缘 如是等六处 次第说应知 如大海水宝 空日地云风 诸地如大海 智水功德宝 菩提如空界 广无中后边 为利益众生 二种业如日 能悉遍照知 一切众生界 皆有如来性 如地中伏藏 犹如彼大地 体安固不动 为利益众生 见彼我无别 客尘烦恼等 本自无体性 一切皆虚妄 如云聚不实 起大慈悲心 犹如猛风吹 烦恼智障尽 如彼云聚散 化事未究竟 故常在世间 从本际以来 自然不休息
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问曰。如向所说诸佛如来不生不灭。若如是者即无为法。无为法者不修行业。云何自然不休息常教化众生事。答曰。为示现彼诸佛大事断诸疑惑。是故依彼不可思议无垢清净诸佛境界。示现大事故。以譬喻说一行偈。 帝释妙鼓云 梵天日摩尼 响及虚空地 如来身亦尔 依此一行修多罗摄取义。偈九种譬喻。自此以下广说余残六十六偈应知。又复依彼广说偈义。九种譬喻略说彼义。及以次第广说如来无上利益一切众生修行究竟。以十九偈解释应知。偈言。 远离一切业 未曾见有果 为一切疑人 除诸疑 现代汉语译本 摄取菩提眷属 那些障碍被称为无边，烦恼以及习气。 断除障碍被称为大慈，以及大悲心等等。 这被称为一切时，常常以种种因缘。 像这样等等六处，应当知道是依次解说的。 如同大海水宝，天空、太阳、大地、云、风。 诸地如同大海，智慧之水，功德之宝。 菩提如同空界，广大没有中间、后面和边际。 为了利益众生，两种事业如同太阳。 能够完全普遍地照知，一切众生界。 都具有如来性（Tathagatagarbha，如来藏），如同地中的伏藏。 犹如那大地，本体安稳不动。 为了利益众生，见到彼和我的没有差别。 客尘烦恼等等，本来自身没有体性。 一切都是虚妄的，如同云聚不真实。 生起大慈悲心，犹如猛烈的风吹。 烦恼和智障消尽，如同那些云聚消散。 化度众生的事情没有究竟，所以常常在世间。 从本源以来，自然不休息。 问：如果像您所说的诸佛如来不生不灭，如果这样，那就是无为法（Asamskrta-dharma，无为法）。无为法不修习行业，为什么说自然不休息，常常教化众生呢？ 答：为了示现那些诸佛的大事，断除各种疑惑。因此依靠那些不可思议、无垢清净的诸佛境界，示现大事。用譬喻说一行偈。 帝释（Indra，帝释天）的妙鼓、云，梵天（Brahma，梵天）、太阳、摩尼（Mani，宝珠）。 响声到达虚空和大地，如来的身也是这样。 依靠这一行修多罗（Sutra，经）摄取的意义。偈有九种譬喻。从这以下广泛解说剩余的六十六偈应当知道。又依靠那些广泛解说的偈的意义。九种譬喻简略解说那些意义。以及依次广泛解说如来无上利益一切众生修行究竟。用十九偈解释应当知道。偈说： 远离一切业，未曾见过有果。 为了一切疑惑的人，除去各种疑惑。
English
English version Embracing the Bodhi Family Those obstacles are called boundless, afflictions and habitual tendencies. Cutting off obstacles is called great loving-kindness, and great compassion, etc. This is called all the time, often with various causes and conditions. Like these and other six places, it should be known that they are explained in order. Like the great ocean of water and jewels, the sky, the sun, the earth, the clouds, and the wind. The various grounds are like the great ocean, the water of wisdom, and the jewels of merit. Bodhi is like the realm of space, vast without middle, end, or boundary. For the benefit of sentient beings, the two kinds of activities are like the sun. Able to completely and universally illuminate and know all realms of sentient beings. All have the Tathagatagarbha (如来藏, the womb of the Tathagata), like hidden treasures in the earth. Like that great earth, the essence is stable and unmoving. For the benefit of sentient beings, seeing no difference between 'that' and 'me'. Adventitious defilements, afflictions, etc., originally have no inherent nature. Everything is illusory, like unreal cloud formations. Arousing great loving-kindness and compassion, like a fierce wind blowing. Afflictions and intellectual obscurations are exhausted, like those cloud formations scattering. The work of transformation is not yet complete, so it is always in the world. From the very beginning, naturally without rest. Question: If, as you said, the Buddhas and Tathagatas neither arise nor cease, if that is so, then it is unconditioned dharma (Asamskrta-dharma, 无为法). Unconditioned dharma does not cultivate actions, so why is it said that it naturally does not rest and constantly teaches sentient beings? Answer: In order to demonstrate the great deeds of those Buddhas and cut off various doubts. Therefore, relying on those inconceivable, immaculate, and pure realms of the Buddhas, great deeds are demonstrated. Using a metaphor, a line of verse is spoken. The wonderful drum of Indra (帝释, the lord of gods), clouds, Brahma (梵天, the creator god), the sun, and Mani (摩尼, a jewel). The sound reaches the sky and the earth, so is the body of the Tathagata. Relying on this line of Sutra (修多罗, scripture), the meaning is embraced. The verse has nine kinds of metaphors. From here onwards, the remaining sixty-six verses should be known to be extensively explained. Furthermore, relying on those extensively explained meanings of the verses. The nine kinds of metaphors briefly explain those meanings. And in order, extensively explaining the ultimate practice of the Tathagata's unsurpassed benefit to all sentient beings. It should be known that it is explained with nineteen verses. The verse says: Far from all actions, never seen to have a result. For all those who doubt, removing all doubts.
Chinese
网故 说九种譬喻 彼修多罗名 广说此诸法 彼修多罗中 广说九种喻 彼名智境界 快妙智庄严 有智者速入 具足佛境界 说彼天帝释 琉璃镜像等 九种诸譬喻 应知彼要义 见说及遍至 以离诸相智 身口意业密 大慈悲者得 离诸功用心 无分别寂静 以智故无垢 如大毗琉璃 帝释等譬喻 智究竟满足 故究竟寂静 以有净智慧 是故无分别 为成种种义 故说释等喻 为成彼义者 说九种见等 离生离神通 诸佛现是事 是名为略说 种种义譬喻 先喻解异后 后喻解异前 佛体如镜像 如彼琉璃地 人非不有声 如天妙法鼓 非不作法事 如彼大云雨 非不作利益 而亦非不生 种种诸种子 如梵天不动 而非不淳熟 如彼大日轮 非不破诸闇 如彼如意宝 而非不希有 犹如彼声响 非不因缘成 犹如彼虚空 非不为一切 众生作依止 犹如彼大地 而非不住持 一切种种物 以依彼大地 荷负诸世间 种种诸物故 依诸佛菩提 出世间妙法 成就诸白业 诸禅四无量 及以四空定 诸如来自然 常住诸世间 有如是诸业 一时非前后 现代汉语译本 世尊开示了九种譬喻，这些都记载在那部名为《网故》的修多罗（Sutra，经）中。 这部修多罗广泛地阐述了这些法，其中详细解释了九种譬喻，因此它也被称为‘智境界’。 它以快速而精妙的智慧来庄严，有智慧的人能够迅速领悟。 这部经具足了佛的境界，其中讲述了天帝释（Śakra，佛教的护法神）的譬喻。 琉璃、镜像等等，这九种譬喻，应当了解它们重要的意义，即‘见’、‘说’和‘遍至’。 通过远离一切相的智慧，身、口、意三业的秘密，大慈大悲的人才能获得。 远离一切功用之心，达到无分别的寂静状态，因为智慧的缘故而没有垢染。 就像大毗琉璃（Vaiḍūrya，一种宝石）一样，天帝释等的譬喻，智慧究竟圆满，因此达到究竟的寂静。 因为具有清净的智慧，所以没有分别。为了成就种种意义，所以宣说了天帝释等的譬喻。 为了成就那些意义，宣说了九种‘见’等等。远离生灭，远离神通，诸佛显现这些事。 这被称为对种种意义譬喻的简略说明。先前的譬喻解释了后面的，后面的譬喻解释了先前的。 佛的法身就像镜像，又像琉璃地一样。 佛陀说法，但又像人并非没有声音一样，如同天上的妙法鼓。 佛陀行种种教化之事，但又像并非不作为一样，如同大云降雨。 佛陀利益众生，但又像并非生出一样，如同种种种子。 佛陀如梵天（Brahmā，印度教的创世神）一样不动摇，但又像并非不成熟一样，如同大日轮。 佛陀破除一切黑暗，但又像并非不破除一样，如同如意宝（Cintāmaṇi，能满足愿望的宝珠）。 佛陀的教法非常希有，但又像并非不希有一样，犹如声音的回响。 佛陀的教法依因缘而生，但又像并非因缘所成一样，犹如虚空。 佛陀为一切众生作依止，但又像并非不作依止一样，犹如大地。 大地承载和维系着一切种种事物，因为依靠大地，荷负着世间种种事物。 依靠诸佛的菩提（Bodhi，觉悟），出世间的妙法，成就种种善业，诸禅定、四无量心（catvāri apramāṇāni，慈、悲、喜、舍），以及四空定（catasra ārūpya-samāpattayaḥ，四种无色界禅定）。 诸如来自然常住在世间，有这样的种种事业，一时具足而非有先后次序。
English
English version The World Honored One spoke of nine kinds of parables, which are recorded in the Sutra named 'Net Cause'. This Sutra extensively elaborates on these Dharmas, and it explains in detail the nine kinds of parables, hence it is also called 'Realm of Wisdom'. It is adorned with swift and exquisite wisdom, and those with wisdom can quickly comprehend it. This Sutra is complete with the realm of the Buddha, and it tells the parable of Śakra (Lord of the Devas, a protector deity in Buddhism). Vaḍūrya, mirrors, and so on, these nine kinds of parables, one should understand their important meanings, namely 'seeing', 'speaking', and 'pervading'. Through the wisdom of being apart from all characteristics, the secrets of body, speech, and mind, those with great compassion can attain. Being apart from all effort of mind, reaching the state of non-discrimination and tranquility, because of wisdom, there is no defilement. Just like great Vaiḍūrya (a type of gemstone), the parables of Śakra and others, wisdom is ultimately complete, therefore reaching ultimate tranquility. Because of having pure wisdom, therefore there is no discrimination. In order to accomplish various meanings, therefore the parables of Śakra and others are spoken. In order to accomplish those meanings, the nine kinds of 'seeing' and so on are spoken. Being apart from birth and death, being apart from supernatural powers, the Buddhas manifest these things. This is called a brief explanation of the parables of various meanings. The previous parable explains the later one, and the later parable explains the previous one. The Dharma body of the Buddha is like a mirror, and also like a Vaḍūrya ground. The Buddha speaks the Dharma, but it is like a person not being without sound, like the wonderful Dharma drum in the heavens. The Buddha performs various acts of teaching, but it is like not being inactive, like great clouds raining. The Buddha benefits sentient beings, but it is like not being born, like various seeds. The Buddha is unmoving like Brahmā (the creator god in Hinduism), but it is like not being unripe, like the great sun wheel. The Buddha breaks through all darkness, but it is like not breaking through, like the Cintāmaṇi (wish-fulfilling jewel). The Buddha's teachings are very rare, but it is like not being rare, like the echo of a sound. The Buddha's teachings arise from conditions, but it is like not being conditioned, like empty space. The Buddha serves as a refuge for all sentient beings, but it is like not serving as a refuge, like the earth. The earth bears and sustains all kinds of things, because relying on the earth, bearing the various things of the world. Relying on the Bodhi (enlightenment) of the Buddhas, the wonderful Dharma beyond the world, accomplishing various good deeds, the various Dhyanas, the four immeasurables (catvāri apramāṇāni, loving-kindness, compassion, joy, equanimity), and the four formless attainments (catasra ārūpya-samāpattayaḥ, the four formless absorptions). The Tathagatas naturally abide in the world, having such various activities, complete at once without any sequence. -------------------------------------------------------------------------------- 作如是妙业