大通方廣懺悔滅罪莊嚴成佛經 2.51

2.51

爾時。佛讚虛空藏菩薩摩訶薩言。善哉善哉。善男子。汝過去世時。曾已供養。無量諸佛。久達大乘。無上空義。了知萬法。皆悉空寂。亦知如來。畢竟常住。善男子。譬如清淨瑠璃寶珠。雖在泥中。逕歷千年。其性常淨。出已如本。汝等今者。亦復如是。了知法相。本性清淨。汝等今者。雖在三界五濁泥中。助佛揚化。亦復不為泥之所污。以不污故。能問此義。善男子。汝今復聽。當為說之。一切萬法。實無相貌。有文字故。說言有法。法中無字。字中無法。為流布故。說有文字。文字之中。亦無菩提。菩提之中。亦無文字。第一義諦。雖無文字。世俗道中。說有文字。眾生佛性。無上菩提。不離文字。善男子。實如所說。如來無盡無生。不修不行。離諸修行。不入正位。亦不退轉。一生不生兜率陀天。不從天下。不處世胎。於一切法。心無所住。亦不說言。我已過去於生老病死。亦不四維七步而行。亦不自言。我是世間無上之尊。不處中宮婇女娛樂。不習世間伎樂之事。亦復不學槃馬角力。欲度眾生示現老人。為壞貪身示現病苦。為壞貪壽示現死相。為壞欲及我我所示現沙門。為令眾生不求梵天帝釋之身。懃求出世無上之法。踰出宮城示現出離三界繫縛。及示非果前後故示現無瞋愛。是故三十二相莊嚴其身。為示眾生良祐福田剃除周羅棄捨瓔珞。遣馬令還放闡陀羅示現遠離一切煩惱。現剃鬚髮。示現不貪著於一切法。受持袈裟示調眾生。從欝陀伽阿羅邊諮問受法示現破壞自高之心。六年苦行為外道。現受飲食隨世俗法。現受[葶-丁+呆]草示於知足。坐草褥上示壞憍慢。諸天龍神讚嘆恭敬示現功德莊嚴果報。降伏外道示勇猛力。右手指地示作福力。大地震動示報恩故。修無相願。獲得無上菩提之道。示現了知一切法相。觀法平等。名之為佛。佛之智慧。無能勝者。所說法要。知去來現佛。以是義故。名為如來。了了見知。三世之事。善不善法。名薩婆若。真實語故。名天人師。若有學者。能作是觀。是名菩薩。若作異觀。不名菩薩。則名欺誑一切諸佛。善男子。一切諸佛。不出不入。不生不滅。為度眾生。唱言出世。為度眾生。唱言滅度。

At that time, the Buddha praised Ākāśagarbha Bodhisattva Mahāsattva, saying: "Excellent, excellent! Good man, in past ages you have already made offerings to immeasurable Buddhas and have long penetrated the unsurpassable meaning of emptiness in the Mahāyāna, thoroughly knowing that all dharmas are entirely empty and quiescent, and also knowing that the Tathāgata is ultimately ever-abiding. Good man, it is like a pure vaiḍūrya jewel which, though left in mud for a thousand years, has a nature that remains perpetually pure, and when brought out is just as before. You all at present are also like this, thoroughly knowing that the characteristics of dharmas are pure by nature. Although you are now amid the mud of the five corruptions in the three realms assisting the Buddha in spreading the teachings, you are likewise untainted by the mud. Because you are untainted, you can ask about this meaning. Good man, listen again now, and I shall explain it for you. In reality, all dharmas have no characteristics; it is because of written characters that one speaks of dharmas. Within dharmas there are no characters, and within characters there are no dharmas. For the sake of dissemination, one speaks of written characters. Within written characters there is also no bodhi, and within bodhi there are also no characters. Although the ultimate truth has no written characters, in the worldly path one speaks of written characters. The buddhadhātu and unsurpassable bodhi of sentient beings are not apart from written characters. Good man, it is truly as you have said: the Tathāgata is inexhaustible and unarisen, without cultivation and without practice, apart from all practices, not entering the correct position, nor backsliding, in a single life not being born in the Tuṣita heaven, not descending from heaven, not dwelling in a worldly womb; regarding all dharmas, his mind dwells nowhere. Nor does he say: 'I have already transcended birth, old age, sickness, and death.' Nor does he pace seven steps in the four directions, nor does he say of himself: 'I am the unsurpassable lord of the world.' He does not reside in the inner palace amusing himself with courtesans, nor does he practice worldly musical entertainments, nor does he learn equestrian arts and wrestling. Wishing to deliver sentient beings, he manifests an old person. To destroy attachment to the body, he manifests the suffering of illness. To destroy attachment to lifespan, he manifests the sign of death. To destroy desire and 'I' and 'mine', he manifests a śramaṇa. To cause sentient beings not to seek the bodies of Brahmā and Śakra, but diligently to seek the unsurpassable supramundane Dharma, he leaped over the palace walls, manifesting deliverance from the fetters of the three realms; and to demonstrate the sequence of what is not the fruit, he manifested an absence of wrath and lust. For this reason the thirty-two marks adorn his body. To show sentient beings an excellent field of merit, he shaved his topknot and cast aside his jewelry. He sent his horse back and dismissed Chanda, manifesting abandonment of all afflictions. He shaved his beard and hair, manifesting non-attachment to all dharmas. Receiving and wearing the kāṣāya, he manifested the taming of sentient beings. He consulted and received teachings from Udraka Rāmaputra, manifesting the destruction of a haughty mind. For six years he practiced austerities for the tīrthikas. He received food and drink, complying with worldly conventions. He received kuśa grass, showing contentment. He sat on a grass mat, showing the destruction of arrogance. The devas, dragons, and spirits praised and revered him, manifesting the fruit of merit and adornment. He subdued the tīrthikas, showing heroic strength. His right hand pointed to the earth, showing the power of meritorious deeds. The great earth shook, showing the requiting of kindness. Cultivating signlessness and wishlessness, he attained the path of unsurpassable bodhi, manifesting full knowledge of the characteristics of all dharmas. Contemplating the equality of dharmas, he is called 'Buddha'. The wisdom of the Buddha is unsurpassed; his spoken essentials of the Dharma know the Buddhas of past, future, and present: for this reason he is called 'Tathāgata'. Clearly seeing and knowing the affairs of the three times and wholesome and unwholesome dharmas, he is called 'Sarvajña'. Because his words are true, he is called 'Teacher of Gods and Humans'. If there are practitioners who can cultivate such contemplation, they are called 'bodhisattvas'. If they practice a different contemplation, they are not called bodhisattvas; they are called deceivers of all Buddhas. Good man, all Buddhas do not emerge and do not enter, do not arise and do not cease. To deliver sentient beings, they proclaim their appearance in the world; to deliver sentient beings, they proclaim their passage into cessation."