大通方廣懺悔滅罪莊嚴成佛經 2.50

2.50

虛空藏菩薩白佛言。世尊。我觀諸法。都無相貌。又觀如來。亦非是行。云何而言。廣修諸行。我觀諸佛法僧。苦集滅道。陰入界等。十二因緣。諸波羅蜜。內外因果。空無相願。不見出生。不見滅沒。如幻如化。如炎如響。如水中月。龜毛兔角。如空中之花。如石女之子。如著影衣。夢乘白象。如有如無。及以有無。非有非無。非常非斷。非生非滅。非內非外。非見非識。猶如虛空。云何而言。我修諸法。我觀如來。亦非眾生壽命士夫。亦非眼非色非眼色相行。非耳非聲非耳聲相行。非鼻非香非鼻香相行。非舌非味非舌味相行。非身非觸非身觸相行。非意非法非意法相行。非識非色非識色相行。非色非苦非色苦相行。非我非願。非行非陰。非實非虛。非聚非散。非出非入。受想行識。亦復如是。非去非來。無有住處。無心意意識。無有身口意業。非一非二。非去來現在。非垢非淨。非我眾生壽命士夫。非常非斷。無生無滅。無修無行。無捨無受。畢竟常住。云何而言。廣修諸行。

Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, when I contemplate all dharmas, they lack any characteristics whatsoever. Furthermore, when I contemplate the Tathāgata, he is likewise not an activity. Why then is it said that he broadly cultivates all practices? When I contemplate the Buddhas, Dharma, and Saṅgha, suffering, accumulation, cessation, and the path, the aggregates, sense fields, and realms, the twelve links of dependent origination, the perfections, internal and external causes and effects, emptiness, signlessness, and wishlessness, I do not see arising, nor do I see cessation. They are like an illusion, like a phantom, like a mirage, like an echo, like the moon in the water, turtle hair and rabbit horns, like flowers in the sky, like the child of a barren woman, like wearing a garment of shadows, like riding a white elephant in a dream. They are like existence, like non-existence, both existing and not existing, neither existing nor non-existing, neither permanent nor annihilated, neither arising nor ceasing, neither internal nor external, neither seen nor known, just like empty space. Why then is it said that I cultivate all dharmas? When I contemplate the Tathāgata, he is neither a sentient being, a life span, nor a person. Nor is he eye, form, or activity associated with eye and form; nor is he ear, sound, or activity associated with ear and sound; nor is he nose, odor, or activity associated with nose and odor; nor is he tongue, taste, or activity associated with tongue and taste; nor is he body, touch, or activity associated with body and touch; nor is he mind, mental object, or activity associated with mind and mental object; nor is he consciousness, form, or activity associated with consciousness and form; nor is he form, suffering, or activity associated with form and suffering; nor is he self, nor wish; nor activity, nor aggregate; neither real nor false; neither gathered nor scattered; neither emerging nor entering. Sensation, perception, volition, and consciousness are also like this. There is no going and no coming, and there is no dwelling place. There is no mind, intellect, or mental consciousness, nor are there bodily, verbal, or mental karmas. He is neither one nor two, neither past, future, nor present, neither defiled nor pure, neither self, sentient being, life span, nor person, neither permanent nor annihilated, without arising and without cessation, without cultivation and without practice, without relinquishing and without receiving, ultimately ever-abiding. Why then is it said that he broadly cultivates all practices?"