[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [菩薩從兜術天降神母胎說廣普經](https://indike.org/pramana/in.bauddha.taisho.384) › 1.23 # 菩薩從兜術天降神母胎說廣普經 1.23 菩薩從兜術天降神母胎說廣普經 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.384.1.23) 「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." > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.384.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.384.1.24) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.384.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.384~en-mt.1.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.384.1.23](https://indike.org/pramana/in.bauddha.taisho.384.1.23) · Pramāṇa