..续本文上一页nd why

　　 Because then his actions would be things (dharmas) subject to birth and death. This is why, Manjusri, that I do not regard the Tathagata as the same as his actions.

　　"Furthermore, Manjusri, knowing [him] and speaking, not knowing [him] and speaking [10], and the words of the Tathagata would also be the same as his actions. Supposing that the Tathagata is the same as the person who acts, he would not then be said to be the sovereign Dharma king, a god among the gods in the three realms. He is just like a human king who has great champions, and so his power will be a thousand times again [a single man”s] and cannot be defeated. Therefore it is held that these champions cause this single person to have the power of a thousand [men]. Thus, the king of the champions is fondly mindful of them. He is inclined to bestow noble titles and award fiefs to them, and so the champions themselves come to be held as the equals of a thousand [men]. The Tathagata is also so. He has defeated the mara of afflictions, the mara of skandhas, the heavenly maras, and the mara of death. This is why the Tathagata is called the Honored One of the three realms. Like that one warrior, who is equal to a thousand, he has become so through the causes and conditions of bringing to fruition the consummation of a variety of infinite and real virtues. This is why he is proclaimed the Tathagata, the Arhat, the perfectly enlightened.

　　"Manjusri, you should not consider and discern the Tathagata to be something (a dharma) the same as its actions. It is like when a wealthy elder has a son and a fortuneteller pines that the child will have a short life. Upon hearing this the mother and father know not to give up on continuing the family lineage or to never again cherish, esteem, or teach the child. Those of short life span do not become shramanas or brahmanas to whom men and women, young and old, are respectful. If it is that the Tathagata is the same as the person who acts, then is it also so that he would not become a sentient being among gods and men who give him respect. The Tathagata has said that the unchanging and unvarying Dharma of reality also is without a receiver. This is why, Manjusri, that you should not say that the Tathagata is the same as all of his actions.

　　"Furthermore, Manjusri, it is like an impoverished woman who has no household in which to have shelter. She is subjected to repeated diseases, distress, hunger, and thirst. She goes about begging and stops at a guest house where she stays and gives birth to a child. The landlord of this guest house chases her out and, embracing the child, she wishes to go to another country. On the way she encounters the distress of wickedness, winds, rains, and cold as she went. Many were the hungry noises of the biting mosquitoes, horseflies, and venomous snakes. Passing through the Ganges River, she embraces her child and begins to cross it. Its waters are tumultuous and swift, but she would not let go [of her child]. Both mother and child are drowned. Thus, having been compassionately mindful and virtuous, after the woman”s death she is reborn in the brahma heavens.

　　"Manjusri, if there is a good son who wishes to protect the true Dharma, he does not say that the Tathagata is the same as his actions. He is not the same as his actions. It may only be if he himself claims that I now am deluded and do not yet possess the wisdom eye. The Tathagata”s true Dharma is inconceivable. This is why it should not be proclaimed that the Tathagata is established to be conditioned, [but] that he is established to be unconditioned. Someone who has the correct view says that the Tathagata is established to be unconditioned. And why

　　 It is because he is able to give rise to the good Dharma for sentient beings, and because he…

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