菩薩從兜術天降神母胎說廣普經 2.19

2.19

「吾從無數阿僧祇劫修口神通，言教往來終不中滯，有所言說言則有光，脣脣有光、齒齒有光、舌舌有光，如來於大眾中說甚深法，所有法者，一名、阿，阿者無，有千萬義，無有千萬義中，取一無義度無量眾生。二名、羅，羅者除垢，除垢有千萬義，千萬義中取一除垢義，除無量眾生垢。三名、波遮，波遮名果熟，果熟有千萬義，千萬義中取一果熟義，使無量眾生皆悉果熟。四名、那，那者非常義，非常義有千萬義，千萬義中取一非常義，使無量眾生悉解非常義。五名、茶，茶者盡無，名盡無名，言有無有、言無亦無無，無盡義有千萬義，千萬義中取一無盡義，使無量眾生得解於盡，是為茶盡義。十方無量恒河沙諸佛，受食威儀，從閻浮提上至十八天，皆見如來食。從一住至四住菩薩，見如來身琉璃咽喉，不退轉菩薩乃至九地，見健疾天子接如來食，乃至他方施行佛事，是為如來神口果報。如來現食味，次第味味不動味，不哊咽不㗘㗱，世尊舉飯向口時，心念十方諸五道眾生等同此味，即如念皆悉飽滿，猶如比丘得九次第禪心軟美飽，是謂菩薩摩訶薩口通清淨。

"For countless asaṃkhyeya kalpas I have cultivated the divine faculty of speech, so that the teachings spoken coming and going never stall halfway. Whenever something is spoken, the speech radiates light: lip by lip there is light, tooth by tooth there is light, and tongue by tongue there is light. When the Tathāgata expounds the profound Dharma amidst the great assembly, among all phenomena: The first is named *a*; *a* means non-existence, which has tens of thousands of meanings, and from within those tens of thousands of meanings of non-existence, one meaning of non-existence is taken to deliver immeasurable sentient beings. The second is named *ra*; *ra* means removing defilements, which has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of removing defilements is taken to remove the defilements of immeasurable sentient beings. The third is named *paca*; *paca* means ripening of fruit, which has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of fruit ripening is taken to make immeasurable sentient beings all ripen their fruits. The fourth is named *na*; *na* means impermanence, which has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of impermanence is taken to make immeasurable sentient beings all understand the meaning of impermanence. The fifth is named *ḍha*; *ḍha* means exhaustive cessation, its name being the name of exhaustive cessation; saying it exists is non-existence, saying it is non-existent is also without non-existence; the meaning of exhaustive cessation has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of exhaustive cessation is taken to make immeasurable sentient beings attain an understanding of cessation—this is the meaning of *ḍha* as cessation. Immeasurable Buddhas as numerous as the sands of the Ganges in the ten directions receive food with deportment: from Jambudvīpa up to the eighteen heavens, all behold the Tathāgata eating. Bodhisattvas from the first abode to the fourth abode see the Tathāgata's body with a throat of lapis lazuli; non-retrogressing bodhisattvas up to the ninth stage see the Devaputra of Swift Agility receive the Tathāgata's food and even carry out Buddha-work in other regions. Such is the retribution of the Tathāgata's divine faculty of speech. When the Tathāgata displays tasting food, he tastes flavor after flavor successively without disturbance of taste, neither hiccuping nor gobbling greedily. When the Bhagavat brings food to his mouth, his mind focuses upon all the sentient beings of the five destinies in the ten directions, wishing them to share equally in this taste, and immediately, as he intends, they are all completely satisfied, just as when a monk attains the nine successive absorptions, his mind is tenderly, exquisitely sated. This is called the purity of the bodhisattva-mahāsattva's faculty of speech.