[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) › 6.26 # 菩薩從兜術天降神母胎說廣普經 6.26 菩薩從兜術天降神母胎說廣普經 6.26 - **Language:** Classical Chinese ### [6.26](https://indike.org/pramana/in.bauddha.taisho.384.6.26) 「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.’” > — English (machine translation) (machine translation) - [Previous: 6.25](https://indike.org/pramana/in.bauddha.taisho.384.6.25) - [Next: 6.27](https://indike.org/pramana/in.bauddha.taisho.384.6.27) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.384.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.384~en-mt.6.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.384.6.26](https://indike.org/pramana/in.bauddha.taisho.384.6.26) · Pramāṇa