菩薩從兜術天降神母胎說廣普經 1.23

1.23

"In the past over countless kalpas, I accomplished countless Buddha-bodies;
now I enter the womb chamber once more, wishing to deliver all sentient beings.
Purified in bodily action, without evil conduct; bodily speech without falsehood;
mental action ever compassionate: pure is the bodhisattva path.
Feeling pity for that class of sentient beings, who ever dwell in the four swift rivers,
reckoning permanence or annihilation, I dedicate [merit] toward the path of bodhi.
Having obtained this body through diligent toil, do not give rise to notions of foulness;
reckon the body to be like a grave-mound, waited upon by jackals.
The foolish are deeply attached to it, indulging in love and unable to relinquish it;
this body has no loyalty, day and night seeking to suck and nibble.
The nine afflictions serve as its bolts and latches, like a painted vase filled with dung;
pressed by the thirst of desire, why give birth to bitter distress?
Like the sea swallowing myriad streams, the foolish take it to be a treasure.
The body is not counted among diamonds; do not perform myriad evil acts!
Having received a body, one must surely perish; why not swiftly practice the path?
If a person lived for a hundred million kalpas, he too ought to abandon desires;
how much more so when life does not fill a hundred [years]—why not know contentment?
The foolish always boast of themselves: 'Through past merits I gained this body;
I should freely indulge myself in pleasure; before delight is ended I shall perish.'
These desires have no firmness; they cannot be guarded by wisdom.
When a person wishes to abandon desire, [they practice] the ten wisdoms of non-conceptual contemplation;
desire is not a real phenomenon: its arising and ceasing are like water bubbles,
created by an illusionist, displaying various apparitions;
the foolish call them real, but seeking reality they find nothing.
The nature of emptiness is intrinsically empty, without arising or ceasing from beginning to end;
discriminating the samādhi of non-conception is able to exhaust the outflows of sentient beings.
Mañjuśrī, you should know now! In the outflow-free assembly of the ten directions,
I enter the vaiḍūrya samādhi and extensively expound the vaipulya teachings.
The Buddhas of the ten directions, [numerous as] the sands of the Ganges, preach as I do without difference,
pitying this multitude of sentient beings, who perpetually abide in the blazing house of fire,
abandoning a womb only to take another womb, departing there only to come here.
The bodhisattvas of the ten directions have accumulated practices for Ganges-kalpas;
though abiding in the Sahā World, [they endure] the kalpa of the five sufferings and five afflictions.
Just as in my ten directions' realms, when compared to this land,
revolving in the five destinies, the suffering of retributions is here most severe.
Understanding emptiness has no fixed mark, nor does it have an ultimate beginning;
thoroughly realizing the meaning of the single mark, its nature is originally empty and tranquil,
with constant notions of neither arising nor ceasing, whether with remainder or without remainder.
Of old, I made great vows to take birth universally in the wombs of the five destinies;
among apparitional, moisture-born, egg-born, and womb-born, I also preached the rare Dharma.
For those attached to the five aggregates, I preached that nothing exists;
the twelve interconnected dharmas: ignorant action is the root of birth and death.
Falling into the four inverted views, for their sake I preached the four realities;
the truth of suffering is without [inherent] truth, and the same holds for the exhaustion [of suffering] through accumulation and the path!
Desire, self, precepts, views, and grasping, as well as the four types of craving;
discriminating the real nature, emptiness and tranquility are essential.
Though having crossed to the shore beyond birth and death, I do not abide in nirvāṇa;
now abiding in the mother's womb, I preach the Dharma to awaken the multitude of beings.
Within the lands of the Sahā World, countless as the sands of the Ganges,
those who preach the Dharma while abiding in the womb deliver asaṃkhyeyas [of beings].
Empty space has no boundary; the Buddha-lands are also like this;
the conscious spirits received by sentient beings are not identical in their true nature.
Transformed through luminous wisdom, I deliver them according to their kind;
some are delivered by seeing the body, some attain liberation upon hearing the voice.
Some again contemplate suffering, the root of the truth of accumulation and the path of cessation;
they contemplate the four smṛtyupasthānas, the samyakprahāṇas, and the four ṛddhipādas,
the five indriyas and the five balas, taking the seven bodhyaṅgas as flowers,
and the noble eightfold path to adorn their bodies as necklaces;
they discriminate that other and self are empty, with wisdom of non-conception and tranquil extinction;
wishing for nothing to seek, they ever abide in the wisdom of emptiness and non-being.
Initially entering the samādhi with thought, [they practice] thirty foulness contemplations;
knowing thought in direct and reverse order, entering samādhi they realize the absence of contemplation.
Nine times they enter the first dhyāna, discriminating the absence of coarse and subtle thought;
further delighting in the path of extinction, the first dhyāna does not practice these dharmas;
joy and pleasure in the mind having ceased, they peacefully enter the four dharmas.
Great beings of penetrating wisdom do not take this as their practice;
for the sake of afflictions, they adapt to the sentient beings before them;
undergoing dhyāna-meditation for kalpas, their bodies withered like dried wood;
perfumed by the fragrance of the third dhyāna, the five branches do not wither.
The Buddha's wisdom is immeasurable: it is not found in existence, nor is it non-existent;
in unsurpassed, most right awakening, birth and death are absent, and it too is absent.
Ever since I attained Buddhahood, I have roamed and contemplated in the third dhyāna;
were I to enter the fourth dhyāna, [sentient beings] would be delivered without any preaching.
I contemplate the realm of empty space: sentient beings have no reliance;
only the divine power and wisdom of the Buddhas can exhaust the fundamental origin.
Disciples who have severed outflows cannot yet fully discern it;
the limbs of the path are extremely profound and subtle, beyond the reach of the two vehicles.
I contemplate with the divine eye, the wisdom eye, and the Buddha eye;
the forms received by the four consciousnesses are also transformed within it.
Nor are there earth, water, or fire, or physical forms and colors that can be seen;
only through the Buddha's great divine power are they all caused to reach the other shore.
The Buddha-lands of the ten directions are as asaṃkhyeyas of Ganges sands;
also based on the fundamental wisdom of the path, they roam and abide in the realm of empty space.
Were one to use the fleshy eye to view the sentient beings of the space-realm,
with every yawn and inhalation or exhalation of breath, countless sentient beings would enter.
At that time, these beings each attained the traces of the path;
one should know that the Buddha's dharmakāya is truly inconceivable.
The Buddha is the general of the three realms, pitying and delivering all;
causing those in the existence of desire, form, and formlessness to receive the realization of path-wisdom.
There, there are also no lust, anger, or ignorance among the retinue;
seeing the form they immediately enter the path—how could they need the stages of learning and no-learning?
In the immeasurable Buddha-lands, the attainment of the path is each different:
some attain it from conception, some attain it from non-conception;
they do not cultivate again this tathatā of the four noble truths.
The pure contemplation of the bodhisattva enters the unimpeded path of dhyāna;
arhats and pratyekabuddhas each enter samādhi differently.
In birth after birth, birth is not seen—how could there be a root of birth?
Deluded and attached people say that birth is the self;
calling 'I' and 'mine' a self, they do not see that there is no 'I' or 'mine'.
The bodhisattva's practice of the four dhyānas is unknown even to pratyekabuddhas;
when a bodhisattva enters the first dhyāna, there are thirty practices without outflows,
one hundred and seven samādhi absorptions, complete with inhalation and exhalation.
In the second dhyāna there are seventy-two, personally contemplating the notion of non-self;
though undergoing the suffering of accumulated kalpas, they do not depart from the practice of dhyāna;
severing all outflows at the fourth abode, they only then attain this second dhyāna.
At the sixth abode there is still hesitation, entering samādhi like waves on water;
in eighty-four thousand practices, they still cannot master themselves.
I originally fell back for twelve kalpas at the sixth abode,
always generating notions of permanence and notions of pleasure, revolving in the abyss of birth and death;
the Great Sage Dīpaṅkara Buddha prophesied that my mind would be firm,
resolving not to fall back, and only then did I attain the third dhyāna.
Severing seventy thousand defilements, they are perpetually extinguished without root;
with the fearless lion's stride, expounding the great Dharma scriptures,
extensively roaming the Buddha-lands, always paying homage and reverently serving.
The past asaṃkhyeya Buddhas, Bhagavats and the like,
each in their own realm made vows to carry out the Buddha-work;
though their minds did not fall back, they were always fearful of falling into inferiority.
A hundred million demon hordes could not move a single hair;
surpassing the practices of the eight abodes, they advanced into bodhi.
Those lovable things that are longed for are perpetually removed without conceptual thought;
except for teachers, the honored, and parents, toward the rest there is no lingering regard.
Only then completing the practice of a dhyāna, it is named the perfection of giving;
practicing contemplation without peer, the root of penetrating wisdom of the nine grounds,
no longer entering cessation, by merely shifting seat one becomes a Buddha.
For the sake of sentient beings, going beneath the Buddha-tree;
extending broadly to asaṃkhyeyas, all assemble at the bodhimanda.
In the boundless realms of the ten directions, the Buddhas, Bhagavats, and the like,
each extend their right hands: 'Excellent, O Great Lion!
With the ten powers and fearlessness, firmly enter the fourth dhyāna;
with compassion pity the multitude of beings, and pray swiftly awaken from dhyāna,
causing those not yet crossed over to cross over, and those not yet liberated to be liberated.'
The four consciousnesses dwell in deep darkness, thirsting and longing for the taste of dhyāna-joy;
not comprehending the teachings of the Buddhas, they rashly praise themselves;
again pondering within themselves: 'What use is the burden of this body?
I shall directly attain nirvāṇa; what use is delivering sentient beings?'
The Buddhas each appeared before me: 'Excellent, Śākyamuni!
Establish the resolve of your great vows; do not give rise to a regressive mind!
Turn the unsurpassed wheel of the Dharma, strike the great drum of the Dharma;
those who hear will swiftly attain liberation, without undergoing the tribulations of kalpas.'
Swift wisdom, unimpeded wisdom, oratorical wisdom, penetrating wisdom,
path wisdom, luminous wisdom, severing wisdom, unborn wisdom,
unarisen exhausted extinction wisdom, dissolving wisdom, nine-successive-stages wisdom,
fearless lion wisdom, thunder-roaring sound wisdom,
upright-sitting unmoving wisdom, great compassionate unimpeded wisdom,
body-marks-adorned wisdom, suffering-eradicating pitying-protecting wisdom,
bond-untying unbinding wisdom, prophecy-receiving realization-attaining wisdom,
demon-subduing army-crushing wisdom, accomplishing non-egotism wisdom,
mind-valiant vigor wisdom, giving without expecting reward wisdom,
practicing forbearance under insult wisdom, diamond-ten-powers wisdom,
abiding-for-kalpas unmoving wisdom, gathering-assemblies harmonious wisdom,
supreme-guide wisdom, shame-and-conscience-Dharma-robes wisdom,
bodhisattva-vow wisdom, ṛddhi-transformation wisdom,
realm-unimpeded wisdom, mind-severing defilement-extinguishing wisdom,
pure-illuminating wisdom, self-cognizing past-lives wisdom,
deeply-perceiving others'-minds wisdom, truly-pure-parents wisdom,
body-manifesting-in-lands wisdom, dwelling-in-womb-without-defilement wisdom,
consciousness-stabilized-unperturbed wisdom, single-mindedly-believing-and-accepting wisdom,
entering-samādhi-contemplating wisdom, discriminating-body-marks wisdom,
thirty-foulness wisdom, disaster-extinguishing trouble-removing wisdom,
bodhisattva-successive-stages wisdom, surpassing-and-transforming wisdom,
twelve-causes-extinguishing wisdom, pratyekabuddha-timely-awakening wisdom,
hearing-sound-receiving-transformation wisdom, escaping-twelve-sense-fields wisdom,
contemplation-wisdom-unimpeded wisdom, receiving-the-path deeply-perceiving wisdom,
one-night-as-a-kalpa wisdom, taking-a-kalpa-as-a-day wisdom,
recollecting-the-Buddha-and-the-Buddha-appearing wisdom, land-purifying wisdom,
absence-of-the-two-vehicles wisdom, solitary-striding-fearless wisdom,
pleasing-the-minds-of-the-multitude wisdom, that-which-was-to-be-done-is-done wisdom,
not-creating-before-or-after wisdom, extinguished-thus-without-newness wisdom,
entering-samādhi-removing-notions wisdom, contemplating-inner-and-outer-body wisdom,
Tathāgata-receiving-wisdom wisdom, noble-silent wisdom."