[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) › 5.46 # 菩薩從兜術天降神母胎說廣普經 5.46 菩薩從兜術天降神母胎說廣普經 5.46 - **Language:** Classical Chinese ### [5.46](https://indike.org/pramana/in.bauddha.taisho.384.5.46) 「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." > — English (machine translation) (machine translation) - [Previous: 5.45](https://indike.org/pramana/in.bauddha.taisho.384.5.45) - [Next: 5.47](https://indike.org/pramana/in.bauddha.taisho.384.5.47) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.384.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.384~en-mt.5.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.384.5.46](https://indike.org/pramana/in.bauddha.taisho.384.5.46) · Pramāṇa