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「童子！是故菩薩摩訶薩欲行佛所行、欲求如來身、欲求如來智、欲知如來身、欲知如來智，於此三昧經典應當受持、讀誦、為他廣說、修習相應。
"O Youth! Therefore, if a bodhisattva mahāsattva wishes to practice what the buddhas practice, to seek the Tathāgata's body, to seek the Tathāgata's wisdom, to understand the Tathāgata's body, and to understand the Tathāgata's wisdom, they should uphold, recite, widely explain to others, and cultivate the teachings of this Samādhi Sūtra.
「童子！彼如來身，無量福德之所出生，如來說於一義，所謂：諸法從因生故；是離諸相，以甚深故；法無限量，無分齊故；法無有相，無相性故；法無有相，離諸相故；法無動搖，善安住故；法無有二，惟一相故；法不可見，過眼境故；法不可思，過心地故；法無動轉，離戲論故；法不可說，過音聲故；法無居處，離窟宅故；法無窟宅，離言音故；法無所依，過諸見故；法無諸漏，過諸報故。以心堅固離諸欲故、以不壞心離諸瞋故、以堅正智過諸癡故有所說，說諸法空故；無有生，斷諸生故；以無常但言說故；出離聲地，寂滅於聲故；有音聲，以思想故；同思想，以和會故。以世俗第一義諦故、以清涼離熱惱故、第一義諦以如實語故、無熱惱以涅槃故、無有壞無能勝故、無取著滅戲論義故、無戲論離攀緣故、無有邊際以說福故、無有微塵說微細故、次第大神通本業出生故、得自由自在力故、無破壞以堅實故、無有邊際以名號無盡故、廣大說大悲本業故，是為如來身。」
"O Youth! The Tathāgata's body arises from boundless merit. The Tathāgata explains one principle, namely: all dharmas arise from causes; they are free from all characteristics, due to being profoundly subtle; dharmas are boundless and without limits; dharmas are without characteristics because they are devoid of characteristics; dharmas are unwavering, well-established; dharmas are non-dual, having only one characteristic; dharmas are invisible, beyond the range of the eyes; dharmas are inconceivable, beyond the mind's realm; dharmas are unshakable, free from conceptual fabrication; dharmas are indescribable, beyond sound and words; dharmas have no abode, free from dwellings; dharmas have no dwelling, free from speech and sound; dharmas have no reliance, transcending all views; dharmas are without the outflows, beyond all retribution. Because the mind is firm and free from all desires, because the unshakeable mind is free from all anger, and because firm and correct wisdom transcends all ignorance, the emptiness of all dharmas is declared; there is no arising, for all arising is cut off; because impermanence is but a verbal designation; the sound of liberation is free from sound; because there is sound due to thought; due to harmonisation, there is unity. Due to the conventional and ultimate truth, due to the coolness free from afflictions, due to the ultimate truth being in accordance with reality, due to freedom from afflictions being nirvāṇa, due to being unbroken and unconquerable, due to the cessation of clinging to conceptual elaborations, due to being free from conceptual fabrication and beyond clinging, due to being boundless and expressing merit, due to being beyond the subtlest particles and expressing subtlety, due to the sequential arising of great supernormal powers, due to attaining the power of unobstructed freedom, due to being unbreakable and firm, due to being boundless and with endless names, due to the vast and great compassion as the fundamental practice, this is the Tathāgata's body."
爾時，世尊而說偈言：
At that time, the Bhagavān spoke this gāthā:
「若有欲見世間親、
及知佛身云何耶，
於此三昧修習已，
即能知於如來身。
"If there is one who wishes to see the world's kin,
And know how the Buddha's body is,
After cultivating this Samādhi,
They will know the Tathāgata's body
佛從福德所出生，
其身清淨甚光曜，
其相平等如虛空，
種種差別不可得；
The Buddha's body arises from merit,
Pure and radiant is his form,
Equal to empty space in its characteristics,
In all its various differences, none can be found.
諸佛菩提既如是，
其相狀貌亦復然，
其相狀貌不可得，
如來身相亦如是；
The Buddha's bodhi is thus,
His form and features are likewise,
His form and features are inapprehensible,
The Tathāgata's body is also thus.
菩提相貌及以身、
諸佛世界亦復爾，
諸力、諸禪、諸解脫，
如是悉同其一相。
The bodies of bodhi and appearances,
The worlds of the Buddhas are the same,
The powers, the dhyānas, the liberations,
Are all of one characteristic.
諸佛體性正如此，
如來世親亦復然，
無有能得見佛者，
肉眼何能見正覺？
The Buddha's essence is just so,
The Tathāgata's kin is likewise,
There is none who can see the Buddha,
How can fleshly eyes see the Perfect Awakening?
無量多人作是說：
Countless beings say thus:
『我曾得見於諸佛，
金色微妙無比身，
一切世間皆顯照。』
‘I have seen the buddhas,
With golden, wondrous, incomparable bodies,
Illuminating all worlds.’
諸佛如來之所加，
以其力能有神通，
便能得見於彼身，
種種妙相自莊嚴。
Due to the buddhas’ empowerment,
With their power, they can perform supernormal deeds,
And can see that body,
Adorned with various wondrous marks.
隨廣長相而能現，
世間無能見其相，
若有能知身相者，
佛與世間無有別；
Manifesting according to the vast and broad characteristics,
No one in the world can see those marks,
If there is one who knows the body’s marks,
The Buddha and the world would be indistinguishable.
若有能知其身量，
所謂一切諸如來，
佛身無身、無差異，
人與修羅亦復然。
If there is one who knows the body’s measure,
Which is said to be all the tathāgatas,
The Buddha’s body is without a body, without differences,
Humans and asuras are likewise.
一切諸心悉空寂，
受諸異報相亦爾，
名色、相貌既如是，
清淨具足有光明。
All minds are empty and still,
Receiving various different retributions,
Name and form, features and characteristics are thus,
Pure, complete, and radiant.
無有能知者，
修此寂滅定，
惟有世間親，
不思億劫修。
There is none who can know,
Who cultivates this tranquil Samādhi,
Only the world’s kin,
Who cultivates for countless kalpas.
無量白淨法，
從此三昧出，
以定報力故，
他不見我身。
Boundless pure Dharma arises,
From this Samādhi,
Due to the power of Samādhi’s effects,
Others do not see my body.
若有如是心，
名色亦復然，
心類各不同，
名色相亦爾。
If there is such a mind,
Name and form are likewise,
Each kind of mind is different,
Name and form are also thus.
若以麁大想，
名色亦隨彼；
名色若麁細，
悉從憶想起。
If one conceives in gross terms,
Name and form also follow that;
Whether name and form are gross or subtle,
They arise from thought.
若人想微細，
名色亦如此，
名色若不著，
其心身光照。
If one thinks in subtle terms,
Name and form are also like this;
If one's name and form are not attached,
Their mind and body are radiant.
我念過去生，
七十阿僧祇，
此三種惡想，
從本未曾起。
I recall past lives,
Seventy asaṃkhyeya [kalpas]:
These three kinds of evil thoughts,
Have never arisen from the beginning.
以其無漏心，
不思議億劫，
利益眾生故，
他不見我身。
Due to the mind free from the outflows,
Through inconceivable kalpas
For the sake of benefiting sentient beings,
Others do not see my body.
若有以此物，
心意得棄捨，
是人於彼物，
更不共和合。
If there is one who abandons such a thing [as the three kinds of evil thought],
Their mind and intention relinquishing it,
That person will never again,
Associate with that thing.
我心得解脫，
一切種物中，
能體知其性，
而起於智慧。
My mind is liberated,
From all kinds of things,
Able to know their nature,
And give rise to wisdom.
於千億佛剎，
我於中現化，
為眾生說法，
是故不可見。
In countless Buddha fields,
I manifest and transform,
To teach the Dharma to sentient beings,
Therefore, I cannot be seen.
無相、無狀貌，
猶如於虛空，
我身不可說，
語言道斷故。
Without form, without features,
Just like empty space,
My body is indescribable,
For words have been cut off.
法身大雄猛，
其身從法生，
曾無有色身，
說之以為佛。
The Dharma body is heroic and powerful,
That body is born from the Dharma,
It has never had a physical body,
But it is spoken of as the Buddha.
若說於此身，
聞已生欣樂，
彼諸魔波旬，
不能得其便。
If one speaks of this body,
And after hearing that description, one experiences joy,
Those Māra Pāpīyans,
Cannot find an opportunity.
聞是深妙法，
而不生驚怖，
不以活命故，
誹謗佛菩提。
Hearing this profound and subtle Dharma,
Without giving rise to fear,
Without clinging to life:
One does not slander the Buddha's bodhi.
千億修多羅，
如實智演說，
為眾生照明，
彼彼所至處。
Countless sūtras,
Truly explained by wisdom,
Illuminate for sentient beings,
Wherever they go.
「童子！是如來、應、正遍知。若欲知如來色身相業者，終不能知若青、若青色、若青相似、若青相貌，若黃、若黃色、若黃相似、若黃相貌，若赤、若赤色、若赤相似、若赤相貌，若白、若白色、若白相似、若白相貌，若紅紫、若紅紫色、若紅紫相似、若紅紫相貌，若頗梨、若頗梨色、若頗梨相似、若頗梨相貌，若火、若火色、若火相似、若火相貌，若金、若金色、若金相似、若金相貌，若電、若電色、若電相似、若電相貌，若蘇、若蘇色、若蘇相似、若蘇相貌，若毘琉璃、若毘琉璃色、若毘琉璃相似、若毘琉璃相貌，若天、若天色、若天相似、若天相貌，若梵、若梵色、若梵相似、若梵相貌，童子！是為如來身。如來一切身相不可量，不可思議故亦不可說，所成就色身諸天世人莫能測量；如是，長、短、廣、狹一切種無有限齊、不可思議、如是等不可數。」
"O Youth! This is the Tathāgata, the Arhat, the Perfectly Awakened One. If one wishes to know the Tathāgata's characteristics and deeds, they can never comprehend whether they are blue, or blue-coloured, or similar to blue, or blue-like in appearance, whether yellow, or yellow-coloured, or similar to yellow, or yellow-like in appearance, whether red, or red-coloured, or similar to red, or red-like in appearance, whether white, or white-coloured, or similar to white, or white-like in appearance, whether crimson, or crimson-coloured, or similar to crimson, or crimson-like in appearance, whether emerald, or emerald-coloured, or similar to emerald, or emerald-like in appearance, whether fire, or fire-coloured, or similar to fire, or fire-like in appearance, whether gold, or gold-coloured, or similar to gold, or gold-like in appearance, whether lightning, or lightning-coloured, or similar to lightning, or lightning-like in appearance, whether ruby, or ruby-coloured, or similar to ruby, or ruby-like in appearance, whether lapis lazuli, or lapis lazuli-coloured, or similar to lapis lazuli, or lapis lazuli-like in appearance, whether heavenly, or heavenly-coloured, or similar to heavenly, or heavenly-like in appearance, whether brahma, or brahma-coloured, or similar to brahma, or brahma-like in appearance. O Youth! This is the Tathāgata's body. All the Tathāgata’s bodily characteristics are immeasurable, inconceivable, and unspeakable; the physical body achieved by the Tathāgata cannot be measured by devas or worldly beings; thus, its length, shortness, width, narrowness, and all kinds of measures are without limit, inconceivable, and incalculable."
爾時，世尊而說頌曰：
At that time, the Bhagavān spoke this gāthā:
「一切世界中，
所有諸微塵、
并及泉池源、
大海所有水，
"In all the worlds,
Within all the fine particles,
As well as in springs, pools, and sources,
And in all the water of the great ocean,
設有巧算術，
無有知其邊，
亦不知塵數、
及與水渧者。
Even if there were skillful calculations,
None could know their limites,
Nor could they know the number of particles,
Or the drops of water.
如來之導師，
引斯譬喻已，
其水渧無限、
微塵亦復然，
The Tathāgata, the teacher,
After providing this analogy,
Says that the drops are infinite,
And so too are the fine particles.
我觀一切生，
多於彼塵數，
發心及起信，
於一時悉知。
I observe all sentient beings,
They are more numerous than those particles;
Those who generate the mind [of bodhicitta] and arouse faith,
I know them all in a single moment.
若於我自身，
顯現外皮色，
諸眾生信欲，
無有譬知者。
If in my own body,
The outer colour of my skin revealed
The faith and desires of all sentient beings,
None could compare or know them.
若相及與業，
其色像如是，
莫能知佛者，
我相正如是。
If there are marks and activities,
The form and appearance are as such;
None can know the Buddha;
My marks are just like this.
佛遠離於相，
顯示於法身，
甚深無限量，
是佛不思議。
The Buddha is free from marks,
Revealing the Dharma body,
Profound and immeasurable;
This Buddha is inconceivable.
正覺不思議，
如來身亦然，
是不思法身，
以顯法身故。
Perfect enlightenment is inconceivable,
And so is the Tathāgata's body;
This inconceivable body of dharmas
Reveals the Dharma body.
心業不能知、
無能思此身、
及與其身相，
都無測量者。
The mind and activities cannot know,
None can think of this body,
Nor the marks of this body;
None can measure it.
彼法無限量，
億劫所修習，
得此難思身，
發淨大光明。
The Dharma has no measure,
Practiced over kalpas,
Attaining this inconceivable body,
Manifesting pure great radiance.
眾生無能取，
取之不可得，
是故如來身，
難量不可思。
Sentient beings cannot grasp it;
It is unattainable;
Therefore, the Tathāgata's body,
Is hard to measure and inconceivable.
於諸無量法，
而取於限量，
無分別法中，
雖無有分別，
In countless dharmas,
There is a grasp of limitation;
In non-discriminating dharmas;
Even though there is no discrimination,
於分別限量，
說於無分別，
離念無分別，
是佛不思議。
Regarding the limitations of discrimination,
It is said to be non-discriminating,
Free from thought and non-discrimination;
This Buddha is inconceivable.
無限如虛空，
莫能度量者；
佛身亦復爾，
猶如太虛空。
Limitless like empty space,
None can measure it;
The Buddha's body is also like this,
Just like the vast empty space.
若有諸佛子，
如實知我身，
彼得成於佛，
世覩不思議。◎
If there are any children of the Buddha,
Who truly know my body,
They will attain Buddhahood,
Inconceivable world-viewers."
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