[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) › 7.18 # 菩薩從兜術天降神母胎說廣普經 7.18 菩薩從兜術天降神母胎說廣普經 7.18 - **Language:** Classical Chinese ### [7.18](https://indike.org/pramana/in.bauddha.taisho.384.7.18) 「觀內外清淨，緣滅想亦然； 十方諸佛剎，神德無有異。 皆由眾生根，現有妙不妙； 計我成佛身，此剎為最小。 座中有疑故，於胎現變化； 我身如微塵，今在他佛國。 三十二相明，在在無不現； 本為能人師，今乃為弟子。 佛道極廣大，清淨無增減； 或欲見佛身，二尊不竝立。 此界現受教，我剎見佛身； 此剎有劫燒，我土無壞敗。 佛力悉周遍，眾生心非一； 眾會聽我說，除此更有餘。 佛剎名無閡，佛名升仙尊； 國土倍復倍，清淨無瑕穢。 國城皆七寶，水精琉璃地； 八解甘露池，洗浴去塵垢； 令住無礙處，㸌然覩大明。 彼升仙佛者，勿謂為異人； 眾會欲知者，我身軟首是。 置此更有餘，剎土名究竟； 佛名大智慧，過諸菩薩量； 彼無二乘學，辟支，聲聞等。 菩薩摩訶薩，無有欲怒癡； 根敗葉不生，況復有果實？ 大人相具足，先救後自濟。 命如五河流，五使五纏結； 五盛陰唼嗽，輪轉五道中。 七使勳堅著，不離七生處； 無為八正道，除去八邪業； 八慧清淨觀，洗以八解水； 八住八除入，有為八法道； 苦法有九分，六趣眾生行。 究竟九無閡，莊嚴佛道樹； 十力無畏法，被慈弘誓鎧。 手執智慧劍，芟除結使林； 此界諸眾生，貪著生貢高。 重病離良醫，療治方更劇； 猶如野火熾，焚燒山林澤； 隨嵐大風吹，焰熾何時滅？ 今我等世界，廣演大智慧； 我如今日身，大智如來是。」 > "Viewing internal and external purity, / the cessation of conditions and conceptualization are also like this. / In the buddha-realms of the ten directions, / divine virtues are without difference. / It is entirely due to sentient beings' capacities / that the wondrous and non-wondrous appear. / Considering the body in which I attained buddhahood, / this realm is the smallest. / Because there were doubts in the assembly, / transformations were manifested within the womb. / My body is like a speck of dust, / yet now I am in another Buddha's realm. / The thirty-two marks are brilliant; / nowhere do they fail to appear. / Originally I was the teacher of the Able Sage (Śākya); / now, however, I become his disciple. / The Buddha Path is vast indeed, / pure, without increase or decrease. / If someone wishes to see a buddha-body, / two Honoured Ones do not stand together. / In this realm teachings are received, / while in my realm the Buddha's body is seen. / In this realm there is kalpa-conflagration; / my land knows no destruction. / The Buddha's power is all-pervading, / but the minds of sentient beings are not uniform. / Let the great assembly listen to what I teach: / beyond this there are still others. / There is a buddha-realm named Unobstructed, / where the Buddha is named Supreme Ascending Sage. / His land is twofold upon twofold \[vaster\], / pure and free from defilement. / His cities are all made of the seven treasures, / with grounds of crystal and lapis lazuli. / In the ambrosia pools of the eight liberations, / they bathe to remove dust and dirt, / causing them to dwell in the unobstructed realm, / brilliantly beholding the great illumination. / That Ascending Sage Buddha— / do not take him to be someone else; / if the assembly wishes to know, / my own person, the Soft-Headed One, is he. / Setting this aside, there is yet another / realm named Ultimate, / where the Buddha is named Great Wisdom, / surpassing the measure of all bodhisattvas. / There are no practices of the two vehicles there, / neither pratyekabuddhas nor śrāvakas. / The bodhisattva-mahāsattvas / are free from desire, anger, and delusion; / when roots are ruined, leaves do not grow, / how much less could there be fruit? / Endowed with the marks of the great person, / they first rescue others and only later liberate themselves. / Life is like the five rivers, / the five proclivities and the five entanglements; / sucked into the five grasping aggregates, / they transmigrate through the five paths. / The seven proclivities take firm hold, / never leaving the seven states of rebirth. / The unconditioned eightfold noble path / eliminates the eight wrong actions. / The eight wisdoms of pure contemplation / are washed with the water of the eight liberations. / The eight abodes and eight spheres of liberation / form the path of the eight conditioned phenomena. / The dharmas of suffering have nine divisions, / practiced by sentient beings in the six destinies. / Ultimately possessing the nine non-obstructions, / they adorn the tree of the Buddha Path. / With the ten powers and the fearlessnesses, / they put on the great armor of compassion and vow. / Holding the sword of wisdom in hand, / they cut down the forest of defilements. / Sentient beings in this realm / are covetous and become arrogant. / When severe illness lacks a good physician, / attempts to treat it make it worse; / just like a raging wildfire / burning mountains, forests, and marshes, / blown by the great vairambha wind, / when will the blazing fire ever be extinguished? / Now in our world, / Great Wisdom is expounded extensively; / the body I have today / is that very Tathāgata of Great Wisdom." > — English (machine translation) (machine translation) - [Previous: 7.17](https://indike.org/pramana/in.bauddha.taisho.384.7.17) - [Next: 7.19](https://indike.org/pramana/in.bauddha.taisho.384.7.19) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.384.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.384~en-mt.7.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.384.7.18](https://indike.org/pramana/in.bauddha.taisho.384.7.18) · Pramāṇa