大通方廣懺悔滅罪莊嚴成佛經 2.50

2.50

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?"