菩薩從兜術天降神母胎說廣普經 6.26

6.26

「最勝無等倫，清淨無瑕穢；
眼淨如蓮花，不為塵所污。
處世有為法，墜墮三有難；
我空彼亦無，意寂無心識。
如水在器中，規矩隨前物；
過去非本有，現在善惡行，
未來當壞法，此意非本意。
菩薩行大慈，亦現對無對；
洗除垢穢病，安處究竟道。
人有五蓋蔽，令心有障礙；
如日照天下，恒有五事蔽。
須倫煙霧塵，閉塞根門法；
意本無善惡，隨行之所造。
寂滅空無法，如果繁折枝；
譬如芭蕉樹，葉葉空無實。
四大成人身，求意無意根，
意在去來今，去來今無意；
分別識心法，求實無所有。
意法無形貌，不可言是意，
心念若干事，生滅不斷絕；
過念善、惡事，未來當受對，
現在行已滿，意造非他為。
一念九十億，有善有惡行，
一念之所造，蠲除不可盡；
況復日月劫，所造善惡行。
智者將護身，堅固不傾動；
如彼犯罪人，擎持滿鉢油，
若棄油一渧，罪交入大辟，
左右作眾伎，懼死不顧視。
菩薩修淨觀，執意如金剛；
毀譽及惱亂，心意不傾動。
解空本求淨，無彼此中間；
真如四諦法，趣向涅槃門。
本我所造行，牽連身根本；
非算師弟子，所可能籌量。
無數億千劫，以身償罪對；
象、馬、六畜形，除人不在次。
雖得為人身，聾盲瘖瘂僂；
佛出照世間，邊地不見佛。
苦惱五鼎沸，純惡不聞善；
顛倒邪法興，真性中道衰。
我於無數劫，持行如油鉢；
愛身自將護，引致無畏處。
九十六種興，如夜見螢火；
佛日照世間，除去諸闇冥。
佛出世人樂，醫出病人樂，
寶出貧人樂，得佛涅槃樂，
苦行忍辱樂，我不著色樂，
慳貪布施樂，持戒不犯樂，
面受聖教樂，思惟禪定樂，
有無平等樂，難遭值遇樂。
地獄八難苦，無救第一苦，
種子腐敗苦，生苗不成苦，
生天入罪苦，正見顛倒苦，
難陀拔難陀，繞著須彌苦，
劫燒火熾苦，心悔求佛苦。
一行向一道，一心意不迴，
一身修道德，終竟成一寶。
修一不離一，端嚴一識一；
守一不離一，故名獨一步。」

“The Supreme Victor is peerless,
Pure and without blemish or stain;
His eyes are clear as the lotus flower,
Unsoiled by dust and defilement.
Abiding in the conditioned phenomena of the world,
Beings fall into the distress of the three realms of existence;
‘Self’ is empty and ‘other’ is likewise absent,
The mind is tranquil, devoid of mental consciousness.
Just as water takes the shape of its vessel,
Conforming to the form of that which precedes it,
The past is not inherently existent;
In the present, with wholesome and unwholesome deeds,
Phenomena are destined for destruction in the future—
This mind is not an inherently abiding mind.
The bodhisattva practices great compassion,
And likewise manifests encounter and non-encounter;
Washing away the sickness of defilement and stain,
He securely abides on the ultimate path.
Humans are obscured by five coverings,
Causing obstruction to their minds;
Just as when the sun shines over the world,
There are constantly five things that obscure it.
Asuras, smoke, fog, and dust
Block the faculties and the gateway of phenomena;
The mind is inherently neither good nor bad,
Being shaped according to the deeds performed.
Quenched, empty, and without phenomena,
It is like a branch broken by an excess of fruit;
Just as with the plantain tree,
Leaf after leaf is empty and devoid of reality.
The four great elements compose the human body;
Seeking the mind, no faculty of mind is found.
The mind is said to be in the past, future, or present,
Yet in past, future, and present, there is no mind;
Analyzing the phenomena of the conscious mind,
Seeking reality, nothing at all exists.
The phenomenon of mind has no form or appearance;
It cannot be said: ‘This is the mind.’
The mind thinks of manifold matters,
Arising and ceasing without interruption;
Thinking back upon wholesome and unwholesome matters,
In the future one will surely receive retribution.
In the present, actions reach completion;
They are created by the mind, not made by another.
In a single instant of thought, with ninety billion [moments],
There are wholesome and unwholesome actions;
What is created in a single thought
Cannot be eliminated to the end;
How much more so for the wholesome and unwholesome actions
Created over months, days, and kalpas!
The wise protect their bodies,
Firm and unwavering;
Like that convicted criminal
Carrying a full bowl of oil:
If he spills a single drop of oil,
His crime will lead straight to execution;
To his left and right various entertainers perform,
Yet in fear of death he looks neither way.
The bodhisattva cultivates pure contemplation,
Holding his intent firm as a vajra;
Against praise, blame, and vexation,
His mind remains unwavering.
Understanding emptiness, he fundamentally seeks purity,
Without self, other, or the interval between;
Through the phenomena of tathatā and the four truths,
He advances toward the gate of nirvāṇa.
The actions fundamentally performed by oneself
Bind the very root of the body;
Not even a master calculator and his disciples
Could ever measure them.
For countless hundreds of thousands of millions of kalpas,
With the body one pays back the retribution for sin;
Taking the forms of elephants, horses, and the six kinds of livestock,
Humans alone are excluded from this sequence.
Even when attaining a human body,
One may be deaf, blind, mute, or hunched;
When a Buddha appears to illuminate the world,
In the borderlands one does not see the Buddha.
Afflictions boil like five cauldrons;
In pure evil, one never hears of goodness;
Perverted and heterodox teachings flourish,
While the true nature and the middle way decline.
For countless kalpas,
I maintained my practice like the bowl of oil;
Loving my body, I protected myself,
Leading it to the place of fearlessness.
When the ninety-six varieties of heterodox teachings arose,
They were like seeing fireflies in the night;
When the Buddha-sun illuminates the world,
It dispels all darkness and gloom.
A Buddha appearing in the world is joy for humanity;
A physician appearing is joy for the sick;
Treasure appearing is joy for the poor;
Attaining Buddhahood is the joy of nirvāṇa;
Austere practice and patient endurance are joy;
My non-attachment to form is joy;
Giving in the face of stinginess and greed is joy;
Upholding precepts without infraction is joy;
Receiving the holy teachings face-to-face is joy;
Contemplation in dhyāna-concentration is joy;
The equality of existence and non-existence is joy;
Encountering what is difficult to meet is joy.
The hells and the eight difficulties are suffering;
Being without salvation is the foremost suffering;
A seed rotting away is suffering;
A sprout failing to mature is suffering;
Being born in heaven and then falling into sin is suffering;
Right view turning into perversion is suffering;
Nanda and Upananda
Coiling around Mount Sumeru is suffering;
The blazing fire at the destruction of a kalpa is suffering;
Regret in the heart while seeking the Buddha is suffering.
With one practice heading toward one path,
With single-mindedness the intention does not waver;
With one body cultivating the virtue of the Way,
In the end one becomes a single jewel.
Cultivating the One, never departing from the One;
Upright and solemn, one discerns the One;
Guarding the One, never departing from the One—
Therefore it is named the ‘Solitary Single Step.’”