菩薩從兜術天降神母胎說廣普經 6.32

6.32

「身如灰土糞，四大和合成，
無風、水莊嚴，地大各自離，
火滅在斯須，識無住處所，
多罪積苦本，此是識所為；
我今知識本，捨汝不有汝。
五色玄黃綵，壞敗人心意；
如人出入息，行法不久停。
解知非常苦，無我彼中間；
一音報萬億，興顯第一教。
無常、苦、空身，曉了諸法相；
一還住六淨，解空無相願。
了身非我有，如佛教化眾；
留身心識離，若佛無此神。
云何分身化？隨前罪福報，
各令充足願，今受後不受。
現在亦如是，殺害父母罪；
亦現亦不現，猶如拍毱報。
神識之所染，或逆或變悔；
一意向清淨，無為大導師。
捨身去俗累，本無因緣法；
其報如影響，如有亦不有。
邪見言真實，癡網所纏裹；
從黑還入黑，不別清白法。
戒忍有五行，無畏無所懼；
定力動大千，降魔如使兵。
人求無上道，有退有進者，
如河趣大海，往多達者少；
遭遇大悲緣，善權渡彼岸，
佛為一切智，無染無所著。
我本行苦業，捨國、城、妻子；
除父母、師長，不惜身體命。
如人行曠野，渴乏須漿水；
遇河泉池井，自濟無渴乏。
人受四大身，有定不定處；
況識無善惡，受報識明白。
持戒七寶堂，天女數百萬；
天樂自娛樂，念念無愁想。
佛力一切智，遍潤一切人；
先進五神通，甘露法自潤。
稱揚四句義，無前、後、中間；
法法然熾法，法性內外通。
如我本所造，愛使之所縛；
展轉五道中，以為屋舍堂。
天道琢石光，尋究無有盡；
盲龜浮木孔，時時猶可值；
人一失命根，億劫復難是。
海水深廣大，三百三十六，
一針投海中，求之尚可得；
一失人身命，難得過於是。
奉律持戒人，處世難可值；
於億千萬劫，佛如優曇花。
有緣眾生等，受化於佛道；
斷滅除結使，永盡無想著。」

“The body is like ash, earth, and dung,
Formed by the combination of the four great elements;
Without the adornment of wind and water,
The earth elements separate from one another;
Fire is extinguished in an instant,
And consciousness has no place to abide.
The accumulation of manifold sins is the root of suffering;
This is created by consciousness.
Now I know the root of consciousness:
I cast you off and have no more to do with you.
The five colors—dark, yellow, and patterned silks—
Corrupt and ruin the minds of people;
Like a person’s inhalation and exhalation,
The conditioned phenomena do not linger long.
Understanding impermanence and suffering,
There is neither self, other, nor the interval between;
With a single sound responding to ten thousand billion,
He makes manifest the supreme teaching.
With an impermanent, painful, and empty body,
He clearly understands the characteristics of all phenomena;
Once returned, he abides in the six purities,
Comprehending emptiness, signlessness, and wishlessness.
He understands that the body is not his own possession;
Like the Buddha, he teaches and transforms the multitudes.
Leaving the body behind, the conscious mind departs;
If the Buddha did not possess such spiritual power,
How could he divide his body to teach?
According with their prior retribution of sin and merit,
He causes each to fulfill their vows,
Receiving retribution now and not hereafter.
The present is also like this:
The sin of killing father and mother
Both appears and does not appear,
Just like the bounce of a struck ball.
That which is tainted by mental consciousness
May be contrary or may transform into repentance;
With a single intent directed toward purity,
He becomes the great unconditioned guide.
Discarding the body and abandoning worldly burdens,
Phenomena are originally devoid of causes and conditions;
Their retribution is like an echo or a shadow,
Existing as it were, yet not existing.
Those with wrong views call it real,
Entangled in the net of delusion;
From darkness they re-enter darkness,
Failing to distinguish pure, white phenomena.
Precepts and patience have five practices;
Fearless, one has nothing to dread.
The power of samādhi shakes the great trichiliocosm,
Subduing Māra as if deploying troops.
Among people seeking the unsurpassed Way,
Some regress and some advance;
Like rivers flowing toward the great ocean,
Many set out, but few arrive.
Meeting with the conditions of great compassion,
Through skillful means one crosses to the other shore;
The Buddha is the All-Knowing One,
Unstained and unattached.
Originally I practiced austere deeds,
Renouncing kingdom, city, wife, and child;
Except for parents, teachers, and elders,
I did not spare body or life.
Like a person traveling in the wilderness,
Parched and in need of broth and water,
Encountering a river, spring, pool, or well,
He relieves himself, free from thirst.
When people receive a body of the four great elements,
There are fixed and unfixed places;
How much more so, as consciousness is without good or evil,
Receiving retribution, consciousness is distinct and clear.
In the hall of the seven treasures of upholding precepts,
There are millions of heavenly maidens;
They entertain themselves with celestial music,
From thought to thought free of sorrowful ideas.
The Buddha’s power of all-knowledge
Pervasively moistens all people;
First advancing with the five supernatural powers,
They are naturally moistened by the Dharma of amṛta.
Praising the meaning of the four verses,
Without before, after, or the interval between;
Phenomena are flaming, blazing phenomena,
Their Dharma-nature penetrating inside and out.
Just as in what I originally created,
Bound by the defilement of attachment,
Transmigrating through the five realms of existence,
I took them to be my rooms and halls.
The light of striking stone in the heavenly realm
Can never be completely investigated;
A blind turtle meeting a hole in floating wood
May still happen upon it from time to time;
Once a human loses the root of life,
In hundreds of millions of kalpas it is hard to regain it again.
The ocean water is deep and vast,
Three hundred and thirty-six [yojanas];
If a single needle is cast into the ocean,
Searching for it, it can still be found;
Yet once a human body and life are lost,
To regain them is harder than this.
A person who upholds the Vinaya and observes precepts
Is rarely encountered in the world;
In hundreds of thousands of millions of kalpas,
A Buddha is like the udumbara flower.
Sentient beings with the conditions
Receive transformation in the Buddha’s Way;
Severing and extinguishing defilements and fetters,
Forever exhausted, free from ideation and attachment.”