菩薩從兜術天降神母胎說廣普經 5.46

5.46

「如來金色體，三世所奉敬；
為人作重任，無上無極尊。
忉利諸天人，晝夜散花香；
梵天及營從，作樂而娛樂。
於百由旬內，遍滿虛空界；
高聲稱善哉，佛識不可見。
無內、外、中間，為世愚惑故，
現有六通法。過去無數佛，
光相亦如今，欲求識法本，
寂滅不可見。菩薩六通道，
現盡無有盡，出息、入息念，
不著三界有。觀身內、外淨，
金色空無著，識法亦如是，
無去、來、現在。五陰性清淨，
無今身、後身，一一分別相，
永到安隱處。識相有六事，
亦名六障法，六識所住處，
生滅不可盡。猶如水上泡，
一滅已復生；識法自然空，
流馳滿諸方。我本所造行，
身識二事俱，獨步無等侶，
說法無上道。諸法識為本，
所向隨身相，雖住亦不住，
教化苦惱者。眼見前色法，
識在中間障，非色來入眼，
亦不眼就色。分別此彼法，
由識知善惡，識自無識法；
耳聲、鼻香別，六業自生緣，
故造善惡行。聲不來就耳，
鼻、口、意亦爾，法法相因緣，
無著空無法。賢聖八品道，
三十七行觀，虛空寂然界，
無相無有願。行有白黑報，
受對識分別，欲求識實相，
不見有住處。莊嚴佛剎土，
四等無所畏，解了諸法空，
識滅行亦滅。菩薩成道果，
無去、來、今法，識如幻化道，
不住於彼此，識滅歸虛空，
假號無真實。初入四空定，
除想無係著，竪顯高法幢，
演暢識相法。前識非後識，
亦不離於識，三界第一尊，
乃能究識性。如人在山頂，
通達見四遠，分別善惡行。
天眼通第一，遠見十方界；
有黠智慧人，如掌觀明珠。」

"The Tathāgata's golden body / Is revered by the three periods of time;
Taking up heavy burdens for mankind, / He is the unsurpassed, boundless Lord.
The gods and men of Trāyastriṃśa / Scatter flowers and incense day and night;
Brahmā and his retinue / Play music to make him glad.
Within a hundred yojanas, / It permeates the space of the cosmos;
In loud voices they praise, 'Excellent!', / Yet the Buddha's consciousness cannot be seen.
It is neither within, nor without, nor between them; / For the sake of the ignorant world,
He manifests the six supernormal powers. / The countless Buddhas of the past
Possessed light and signs just like now; / But if you seek the source of consciousness,
It is extinct, calm, and cannot be seen. / The six supernormal powers of a bodhisattva
Manifest completely yet have no exhaustion; / Mindfulness of exhaling and inhaling breaths
Does not cling to existence in the three realms. / He contemplates the purity of the body inside and out,
Golden, empty, and without attachment; / The nature of consciousness is also like this,
Without past, future, or present. / The nature of the five aggregates is pure,
Without this present body or a future body; / Distinguishing each and every characteristic,
He arrives forever at the place of peace.
The characteristic of consciousness has six aspects, / Which are also named the six hindrances;
The places where the six consciousnesses abide / Arise and cease without end.
Like bubbles upon water, / As one perishes another is reborn;
The nature of consciousness is naturally empty, / Galloping and permeating all directions.
The practices I cultivated originally / Conjoined both body and consciousness;
Walking alone without equal, / I preached the Dharma of the unsurpassed Path.
Consciousness is the root of all dharmas; / Wherever it turns, it follows the bodily characteristics.
Though abiding, it also does not abide, / Transforming those who suffer.
When the eye sees form before it, / Consciousness stands as an obstruction between them;
Form does not enter into the eye, / Nor does the eye proceed toward form.
Distinguishing this dharma and that dharma, / One knows good and evil through consciousness;
Consciousness itself lacks any entity of consciousness. / Sounds for the ear, scents for the nose differ;
The six karmas arise from their own conditions, / Thereby creating good and evil deeds.
Sound does not come to approach the ear, / And the same is true of the nose, mouth, and mind.
Dharmas are conditionally related to one another; / Unattached, empty, there are no entities.
The eightfold path of the noble ones, / The thirty-seven practices and contemplations,
The realm of empty, tranquil space, / Signless and wishless.
Actions yield white or black retributions; / Experiences are distinguished by consciousness;
If you seek the true reality of consciousness, / You will not see any place where it abides.
Adorning the Buddha lands, / With the four immeasurables and fearlessnesses,
Fully understanding the emptiness of all dharmas, / When consciousness ceases, action also ceases.
When a bodhisattva attains the fruit of the Path, / There are no dharmas of past, future, or present.
Consciousness is like a path of illusion, / Not abiding in this or that;
Consciousness ceases and returns to empty space; / It is a provisional designation, without reality.
First entering the four formless absorptions, / Banishing thoughts without attachment,
He erects and reveals the high Dharma banner, / Proclaiming the characteristics of consciousness.
The former consciousness is not the later consciousness, / Nor is it detached from consciousness;
Only the most venerable in the three realms / Can fathom the nature of consciousness.
Like a man upon a mountain peak, / Who clearly sees far into the four directions,
Distinguishing good and evil deeds.
The supernormal power of the divine eye is supreme, / Seeing far into the realms of the ten directions;
A person possessed of cleverness and wisdom / Is like one viewing a bright pearl in the palm of his hand."