菩薩從兜術天降神母胎說廣普經 6.30

6.30

佛告持空菩薩：「能使眾生聞苦聲響，苦行菩薩斷苦滅苦不見苦本，一道推苦由恩愛而生，集結恩愛縛著人心，以藥療治二十八行無從苦本，積行累劫滅以復生。邪見眾生稱言真道，轉入清淨三昧定意，清淨無瑕無彼無此，心識開悟暫得定意。善哉我利，安隱快樂無過此勝，意識心結當時漸解，謂是真道此非真實。何以故？虛偽誑法非佛本行，古昔諸佛所行真實，非我非過佛所行法真實，四不思議。何謂為四？持意菩薩能令佛土三千大千剎土盡為七寶，還復如故，是一不思議。如我今日處母胞胎，引及無量阿僧祇眾生，不度者度不到者到，除垢至無垢，是二不思議。我本誓願要度苦人到無苦處，一苦不度吾終不取涅槃，是三不思議。佛身無量非東、西、南、北方之所能受，獨一無侶自性法空，觀別眾生自觀己性，此好此醜，此淨此不淨，此地、水、火、風，此我所此非我所，此苦此非苦，此樂此非樂，此常此非常，此今世此後世，作福得福作罪得罪。」

The Buddha said to Bodhisattva Upholder of Emptiness: “They are able to cause sentient beings to hear the sounds of suffering. The ascetic bodhisattva severs suffering and extinguishes suffering, yet does not perceive the root of suffering. On the single path he traces suffering, seeing that it arises from affection and love; the knots of affection and love bind fast the human heart. Treating them with medicine through the twenty-eight practices, without any source, the root of suffering is extinguished over accumulated practices and successive kalpas, only to arise again. Sentient beings of wrong views declare this to be the true Way. Entering progressively into the pure samādhi of focused intent, pure and unblemished, free from ‘that’ and ‘this’, the conscious mind is awakened and temporarily attains focused intent, thinking: ‘Excellent is my gain! No peace or joy surpasses this!’ The knots of the conscious mind are gradually untied at that time, and they think this is the true Way; yet this is not genuine reality. Why is that? False and deceptive teachings are not the original practice of the Buddhas. What was practiced by the Buddhas of old was genuine reality; the genuine reality of the Dharma practiced neither by myself nor by past Buddhas consists in four inconceivable things. What are the four? Bodhisattva Upholder of Intent is able to cause the Buddha fields of a trichiliocosm to become completely made of the seven treasures, and then return again as before; this is the first inconceivable thing. Just as I today dwell in my mother’s womb, reaching and gathering immeasurable asaṃkhyeya sentient beings, delivering those not yet delivered, causing those who have not arrived to arrive, and purifying defilements to reach stainlessness; this is the second inconceivable thing. My original vow was to ensure the delivery of suffering beings to the place devoid of suffering, such that if a single suffering being is not delivered, I would never attain nirvāṇa; this is the third inconceivable thing. The Buddha’s body is immeasurable, not to be contained by the eastern, western, southern, or northern directions; solitary and without companion, its self-nature is the emptiness of phenomena. He contemplates and differentiates sentient beings, and contemplates his own nature: this is good, this is ugly; this is pure, this is impure; this is earth, water, fire, and wind; this is mine, this is not mine; this is suffering, this is not suffering; this is pleasure, this is not pleasure; this is permanent, this is impermanent; this is the present world, this is the future world; performing meritorious deeds one receives merit, performing sinful deeds one receives retribution for sin.”