菩薩從兜術天降神母胎說廣普經 1.23

1.23

「昔來無數劫，成佛身無數；
今復入胎舍，欲度諸眾生。
身淨無惡行，口行無虛妄，
意行常慈悲，清淨菩薩道。
愍彼眾生類，恒處四駛河；
計常及斷滅，迴向菩提道。
勤苦獲此身，勿興穢污想；
計身如丘墓，野干之所伺。
愚者深染著，耽愛不能捨；
此身無反復，晝夜欲唼𠲿。
九苦為關楗，如畫瓶盛糞；
欲渴之所逼，何為生苦惱？
如海吞眾流，愚者以為寶。
身非金剛數，莫為眾惡行，
受身要當殞，何不速行道？
若人壽億劫，彼亦應捨欲，
況壽不滿百，何不知止足？
愚者恒自稱，宿福獲此身，
應當快自恣，未樂便當終，
此欲無牢固，非智而能守。
夫人欲捨欲，十慧無想觀；
欲非真實法，起滅如水泡。
幻師之所造，變現若干像；
愚者謂為實，求實無所得。
空性本自空，終始無起滅；
分別無想定，能盡眾生漏。
文殊汝今知！十方無漏會；
我入琉璃定，廣演方等法。
十方恒沙佛，如我說無異，
愍此群萌類，永處焰火舍，
捨胎復受胎，往彼復來此；
十方諸菩薩，積行恒河劫，
雖處娑婆界，五苦五惱劫。
如我十方界，方比於此土，
周旋五道中，受罪此最劇。
解空無定相，亦復無本際，
究竟一相義，性自本虛寂，
常想無起滅，有餘及無餘。
昔我弘誓願，遍受五道胎；
化、濕、卵、胎中，亦說難有法。
染著五陰者，與說無所有；
十二牽連法，癡行生死本。
墜墮四顛倒，為說四真實；
苦諦無有諦，習盡道亦爾！
欲我戒見受，亦及於四愛；
分別真實性，虛無寂寞要。
雖度生死岸，不處於涅槃；
今處於母胎，說法悟群生。
娑婆國土中，無數恒河沙；
處胎說法者，濟度阿僧祇。
虛空無邊界，佛國亦如是；
眾生受識神，真實性不同。
明慧所教化，隨類而度之，
或見身而度，聞聲得解脫。
或復思惟苦，集諦盡道本；
思惟四意止，斷意四神足。
五根及五力，七覺以為花；
賢聖八品道，以用瓔珞身。
分別彼我空，無想寂滅慧；
不願有所求，永處空無慧。
初入有覺定，三十不淨觀；
逆順知有覺，入定解無觀。
九次入初定，分別無覺觀；
又樂滅盡道，初定不（丹五）行法，
喜樂意已滅，安隱入四法。
通慧諸大士，不以此為行，
為諸煩惱故，應適前眾生；
禪定經歷劫，形枯如槁木，
三禪香氣熏，五枝不凋落。
佛慧不可量，於有亦不有，
無上最正覺，無生死亦無。
吾從成佛來，遊觀於三禪，
設當入四禪，無說而得度。
我觀虛空界，眾生無有依，
諸佛神力智，乃能盡原本。
斷漏諸學人，未能悉分別；
道品甚深妙，二乘所不及。
吾以天眼觀，慧眼及佛眼；
四識所受形，亦復於中化。
亦無地、水、火，形色可觀見；
唯佛大神力，皆令至彼岸。
十方諸佛土，恒沙阿僧祇；
亦以道慧本，遊處虛空界。
設當以肉眼，觀空界眾生；
欠口出入息，無數眾生入。
爾時此等輩，各得成道跡；
當知佛法身，真實不思議。
佛為三界將，愍而濟一切；
欲、色、無色有，令受道慧證。
彼亦無婬、怒，及癡眷屬眾；
覩形即入道，豈須學、無學？
無量諸佛剎，成道各各異；
或從有想成，或從無想成，
不復修習此，真如四聖諦。
菩薩清淨觀，入禪無礙道，
羅漢、辟支佛，入定各不同。
生生不見生，豈當有生本？
愚惑染著人，謂為生是我，
吾我自稱我，不見有吾我。
菩薩四禪行，緣覺亦不知；
菩薩入初禪，三十無漏行，
百七三昧定，出入息具足。
二定七十二，自觀無我想；
雖經累劫苦，不離於禪行，
四住斷諸漏，乃逮此二禪。
六住故猶豫，入定如水波，
八萬四千行，猶尚不自制。
我本於六住，十二劫退轉，
常想起樂想，輪轉生死淵；
大聖定光佛，記別心堅固，
立志不退轉，爾乃逮三禪。
斷除七萬垢，永滅無根本，
無畏師子步，闡揚大法典，
廣遊諸佛剎，禮事常供敬。
過去阿僧祇，諸佛世尊等，
各各於本剎，誓願行佛事，
心雖不退轉，常恐墮下劣。
億千魔徒眾，不能動一毛，
超越八住行，進入於菩提。
可樂所戀著，永除無想念，
除師尊父母，餘者不顧戀。
方成一禪行，名施度無極，
習觀無等倫，九地通慧本，
不復入滅盡，移坐即成佛。
為緣眾生故，往詣佛樹下；
廣及阿僧祇，普集在道場。
十方無量界，諸佛世尊等；
各各舒右手，善哉大師子！
十力無所畏，堅固入四禪；
慈愍群萌類，願速從禪覺，
未度者使度，未脫者使脫。
四識處幽冥，渴仰禪悅味，
不達諸佛教，輒便自稱揚；
復自內思念，用此身累為，
畢取於涅槃，用度眾生為？
諸佛各面現，善哉！釋迦文！
建立弘誓意，勿起退轉心；
轉無上法輪，擊於大法鼓，
聞者速解脫，不經劫數難。
捷智、無閡智，辯智、通達智，
道智、明慧智，斷智、無生智，
不起盡滅智，消智、九次智，
無畏師子智，雷吼音響智，
端坐不動智，大悲無礙智，
身相莊嚴智，拔苦愍護智，
結解無縛智，受別取證智，
降魔破軍智，成無我慢智，
意勇精進智，施不望報智，
行忍受辱智，金剛十力智，
住劫不動智，集眾和合智，
最上導師智，慚愧法服智，
菩薩誓願智，神足變現智，
境界無礙智，斷意滅結智，
清淨照明智，自識宿命智，
玄鑒他心智，父母真淨智，
分身剎土智，處胎無穢智，
識定不亂智，一向信受智，
入定觀察智，分別身相智，
三十不淨智，滅災除患智，
菩薩次第智，超越教化智，
滅十二緣智，緣覺時悟智，
聞聲受化智，出十二入智，
觀慧無礙智，受道玄鑒智，
一夜為劫智，以劫為日智，
念佛佛現智，剎土清淨智，
無有二乘智，獨步無畏智，
悅可眾意智，所作已辦智，
不造前後智，滅故無新智，
入定除想智，觀內外身智，
如來受慧智，賢聖默然智。」

"In the past over countless kalpas, I accomplished countless Buddha-bodies;
now I enter the womb chamber once more, wishing to deliver all sentient beings.
Purified in bodily action, without evil conduct; bodily speech without falsehood;
mental action ever compassionate: pure is the bodhisattva path.
Feeling pity for that class of sentient beings, who ever dwell in the four swift rivers,
reckoning permanence or annihilation, I dedicate [merit] toward the path of bodhi.
Having obtained this body through diligent toil, do not give rise to notions of foulness;
reckon the body to be like a grave-mound, waited upon by jackals.
The foolish are deeply attached to it, indulging in love and unable to relinquish it;
this body has no loyalty, day and night seeking to suck and nibble.
The nine afflictions serve as its bolts and latches, like a painted vase filled with dung;
pressed by the thirst of desire, why give birth to bitter distress?
Like the sea swallowing myriad streams, the foolish take it to be a treasure.
The body is not counted among diamonds; do not perform myriad evil acts!
Having received a body, one must surely perish; why not swiftly practice the path?
If a person lived for a hundred million kalpas, he too ought to abandon desires;
how much more so when life does not fill a hundred [years]—why not know contentment?
The foolish always boast of themselves: 'Through past merits I gained this body;
I should freely indulge myself in pleasure; before delight is ended I shall perish.'
These desires have no firmness; they cannot be guarded by wisdom.
When a person wishes to abandon desire, [they practice] the ten wisdoms of non-conceptual contemplation;
desire is not a real phenomenon: its arising and ceasing are like water bubbles,
created by an illusionist, displaying various apparitions;
the foolish call them real, but seeking reality they find nothing.
The nature of emptiness is intrinsically empty, without arising or ceasing from beginning to end;
discriminating the samādhi of non-conception is able to exhaust the outflows of sentient beings.
Mañjuśrī, you should know now! In the outflow-free assembly of the ten directions,
I enter the vaiḍūrya samādhi and extensively expound the vaipulya teachings.
The Buddhas of the ten directions, [numerous as] the sands of the Ganges, preach as I do without difference,
pitying this multitude of sentient beings, who perpetually abide in the blazing house of fire,
abandoning a womb only to take another womb, departing there only to come here.
The bodhisattvas of the ten directions have accumulated practices for Ganges-kalpas;
though abiding in the Sahā World, [they endure] the kalpa of the five sufferings and five afflictions.
Just as in my ten directions' realms, when compared to this land,
revolving in the five destinies, the suffering of retributions is here most severe.
Understanding emptiness has no fixed mark, nor does it have an ultimate beginning;
thoroughly realizing the meaning of the single mark, its nature is originally empty and tranquil,
with constant notions of neither arising nor ceasing, whether with remainder or without remainder.
Of old, I made great vows to take birth universally in the wombs of the five destinies;
among apparitional, moisture-born, egg-born, and womb-born, I also preached the rare Dharma.
For those attached to the five aggregates, I preached that nothing exists;
the twelve interconnected dharmas: ignorant action is the root of birth and death.
Falling into the four inverted views, for their sake I preached the four realities;
the truth of suffering is without [inherent] truth, and the same holds for the exhaustion [of suffering] through accumulation and the path!
Desire, self, precepts, views, and grasping, as well as the four types of craving;
discriminating the real nature, emptiness and tranquility are essential.
Though having crossed to the shore beyond birth and death, I do not abide in nirvāṇa;
now abiding in the mother's womb, I preach the Dharma to awaken the multitude of beings.
Within the lands of the Sahā World, countless as the sands of the Ganges,
those who preach the Dharma while abiding in the womb deliver asaṃkhyeyas [of beings].
Empty space has no boundary; the Buddha-lands are also like this;
the conscious spirits received by sentient beings are not identical in their true nature.
Transformed through luminous wisdom, I deliver them according to their kind;
some are delivered by seeing the body, some attain liberation upon hearing the voice.
Some again contemplate suffering, the root of the truth of accumulation and the path of cessation;
they contemplate the four smṛtyupasthānas, the samyakprahāṇas, and the four ṛddhipādas,
the five indriyas and the five balas, taking the seven bodhyaṅgas as flowers,
and the noble eightfold path to adorn their bodies as necklaces;
they discriminate that other and self are empty, with wisdom of non-conception and tranquil extinction;
wishing for nothing to seek, they ever abide in the wisdom of emptiness and non-being.
Initially entering the samādhi with thought, [they practice] thirty foulness contemplations;
knowing thought in direct and reverse order, entering samādhi they realize the absence of contemplation.
Nine times they enter the first dhyāna, discriminating the absence of coarse and subtle thought;
further delighting in the path of extinction, the first dhyāna does not practice these dharmas;
joy and pleasure in the mind having ceased, they peacefully enter the four dharmas.
Great beings of penetrating wisdom do not take this as their practice;
for the sake of afflictions, they adapt to the sentient beings before them;
undergoing dhyāna-meditation for kalpas, their bodies withered like dried wood;
perfumed by the fragrance of the third dhyāna, the five branches do not wither.
The Buddha's wisdom is immeasurable: it is not found in existence, nor is it non-existent;
in unsurpassed, most right awakening, birth and death are absent, and it too is absent.
Ever since I attained Buddhahood, I have roamed and contemplated in the third dhyāna;
were I to enter the fourth dhyāna, [sentient beings] would be delivered without any preaching.
I contemplate the realm of empty space: sentient beings have no reliance;
only the divine power and wisdom of the Buddhas can exhaust the fundamental origin.
Disciples who have severed outflows cannot yet fully discern it;
the limbs of the path are extremely profound and subtle, beyond the reach of the two vehicles.
I contemplate with the divine eye, the wisdom eye, and the Buddha eye;
the forms received by the four consciousnesses are also transformed within it.
Nor are there earth, water, or fire, or physical forms and colors that can be seen;
only through the Buddha's great divine power are they all caused to reach the other shore.
The Buddha-lands of the ten directions are as asaṃkhyeyas of Ganges sands;
also based on the fundamental wisdom of the path, they roam and abide in the realm of empty space.
Were one to use the fleshy eye to view the sentient beings of the space-realm,
with every yawn and inhalation or exhalation of breath, countless sentient beings would enter.
At that time, these beings each attained the traces of the path;
one should know that the Buddha's dharmakāya is truly inconceivable.
The Buddha is the general of the three realms, pitying and delivering all;
causing those in the existence of desire, form, and formlessness to receive the realization of path-wisdom.
There, there are also no lust, anger, or ignorance among the retinue;
seeing the form they immediately enter the path—how could they need the stages of learning and no-learning?
In the immeasurable Buddha-lands, the attainment of the path is each different:
some attain it from conception, some attain it from non-conception;
they do not cultivate again this tathatā of the four noble truths.
The pure contemplation of the bodhisattva enters the unimpeded path of dhyāna;
arhats and pratyekabuddhas each enter samādhi differently.
In birth after birth, birth is not seen—how could there be a root of birth?
Deluded and attached people say that birth is the self;
calling 'I' and 'mine' a self, they do not see that there is no 'I' or 'mine'.
The bodhisattva's practice of the four dhyānas is unknown even to pratyekabuddhas;
when a bodhisattva enters the first dhyāna, there are thirty practices without outflows,
one hundred and seven samādhi absorptions, complete with inhalation and exhalation.
In the second dhyāna there are seventy-two, personally contemplating the notion of non-self;
though undergoing the suffering of accumulated kalpas, they do not depart from the practice of dhyāna;
severing all outflows at the fourth abode, they only then attain this second dhyāna.
At the sixth abode there is still hesitation, entering samādhi like waves on water;
in eighty-four thousand practices, they still cannot master themselves.
I originally fell back for twelve kalpas at the sixth abode,
always generating notions of permanence and notions of pleasure, revolving in the abyss of birth and death;
the Great Sage Dīpaṅkara Buddha prophesied that my mind would be firm,
resolving not to fall back, and only then did I attain the third dhyāna.
Severing seventy thousand defilements, they are perpetually extinguished without root;
with the fearless lion's stride, expounding the great Dharma scriptures,
extensively roaming the Buddha-lands, always paying homage and reverently serving.
The past asaṃkhyeya Buddhas, Bhagavats and the like,
each in their own realm made vows to carry out the Buddha-work;
though their minds did not fall back, they were always fearful of falling into inferiority.
A hundred million demon hordes could not move a single hair;
surpassing the practices of the eight abodes, they advanced into bodhi.
Those lovable things that are longed for are perpetually removed without conceptual thought;
except for teachers, the honored, and parents, toward the rest there is no lingering regard.
Only then completing the practice of a dhyāna, it is named the perfection of giving;
practicing contemplation without peer, the root of penetrating wisdom of the nine grounds,
no longer entering cessation, by merely shifting seat one becomes a Buddha.
For the sake of sentient beings, going beneath the Buddha-tree;
extending broadly to asaṃkhyeyas, all assemble at the bodhimanda.
In the boundless realms of the ten directions, the Buddhas, Bhagavats, and the like,
each extend their right hands: 'Excellent, O Great Lion!
With the ten powers and fearlessness, firmly enter the fourth dhyāna;
with compassion pity the multitude of beings, and pray swiftly awaken from dhyāna,
causing those not yet crossed over to cross over, and those not yet liberated to be liberated.'
The four consciousnesses dwell in deep darkness, thirsting and longing for the taste of dhyāna-joy;
not comprehending the teachings of the Buddhas, they rashly praise themselves;
again pondering within themselves: 'What use is the burden of this body?
I shall directly attain nirvāṇa; what use is delivering sentient beings?'
The Buddhas each appeared before me: 'Excellent, Śākyamuni!
Establish the resolve of your great vows; do not give rise to a regressive mind!
Turn the unsurpassed wheel of the Dharma, strike the great drum of the Dharma;
those who hear will swiftly attain liberation, without undergoing the tribulations of kalpas.'
Swift wisdom, unimpeded wisdom, oratorical wisdom, penetrating wisdom,
path wisdom, luminous wisdom, severing wisdom, unborn wisdom,
unarisen exhausted extinction wisdom, dissolving wisdom, nine-successive-stages wisdom,
fearless lion wisdom, thunder-roaring sound wisdom,
upright-sitting unmoving wisdom, great compassionate unimpeded wisdom,
body-marks-adorned wisdom, suffering-eradicating pitying-protecting wisdom,
bond-untying unbinding wisdom, prophecy-receiving realization-attaining wisdom,
demon-subduing army-crushing wisdom, accomplishing non-egotism wisdom,
mind-valiant vigor wisdom, giving without expecting reward wisdom,
practicing forbearance under insult wisdom, diamond-ten-powers wisdom,
abiding-for-kalpas unmoving wisdom, gathering-assemblies harmonious wisdom,
supreme-guide wisdom, shame-and-conscience-Dharma-robes wisdom,
bodhisattva-vow wisdom, ṛddhi-transformation wisdom,
realm-unimpeded wisdom, mind-severing defilement-extinguishing wisdom,
pure-illuminating wisdom, self-cognizing past-lives wisdom,
deeply-perceiving others'-minds wisdom, truly-pure-parents wisdom,
body-manifesting-in-lands wisdom, dwelling-in-womb-without-defilement wisdom,
consciousness-stabilized-unperturbed wisdom, single-mindedly-believing-and-accepting wisdom,
entering-samādhi-contemplating wisdom, discriminating-body-marks wisdom,
thirty-foulness wisdom, disaster-extinguishing trouble-removing wisdom,
bodhisattva-successive-stages wisdom, surpassing-and-transforming wisdom,
twelve-causes-extinguishing wisdom, pratyekabuddha-timely-awakening wisdom,
hearing-sound-receiving-transformation wisdom, escaping-twelve-sense-fields wisdom,
contemplation-wisdom-unimpeded wisdom, receiving-the-path deeply-perceiving wisdom,
one-night-as-a-kalpa wisdom, taking-a-kalpa-as-a-day wisdom,
recollecting-the-Buddha-and-the-Buddha-appearing wisdom, land-purifying wisdom,
absence-of-the-two-vehicles wisdom, solitary-striding-fearless wisdom,
pleasing-the-minds-of-the-multitude wisdom, that-which-was-to-be-done-is-done wisdom,
not-creating-before-or-after wisdom, extinguished-thus-without-newness wisdom,
entering-samādhi-removing-notions wisdom, contemplating-inner-and-outer-body wisdom,
Tathāgata-receiving-wisdom wisdom, noble-silent wisdom."