菩薩從兜術天降神母胎說廣普經 2.19

2.19

"For countless asaṃkhyeya kalpas I have cultivated the divine faculty of speech, so that the teachings spoken coming and going never stall halfway. Whenever something is spoken, the speech radiates light: lip by lip there is light, tooth by tooth there is light, and tongue by tongue there is light. When the Tathāgata expounds the profound Dharma amidst the great assembly, among all phenomena: The first is named *a*; *a* means non-existence, which has tens of thousands of meanings, and from within those tens of thousands of meanings of non-existence, one meaning of non-existence is taken to deliver immeasurable sentient beings. The second is named *ra*; *ra* means removing defilements, which has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of removing defilements is taken to remove the defilements of immeasurable sentient beings. The third is named *paca*; *paca* means ripening of fruit, which has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of fruit ripening is taken to make immeasurable sentient beings all ripen their fruits. The fourth is named *na*; *na* means impermanence, which has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of impermanence is taken to make immeasurable sentient beings all understand the meaning of impermanence. The fifth is named *ḍha*; *ḍha* means exhaustive cessation, its name being the name of exhaustive cessation; saying it exists is non-existence, saying it is non-existent is also without non-existence; the meaning of exhaustive cessation has tens of thousands of meanings, and from within those tens of thousands of meanings, one meaning of exhaustive cessation is taken to make immeasurable sentient beings attain an understanding of cessation—this is the meaning of *ḍha* as cessation. Immeasurable Buddhas as numerous as the sands of the Ganges in the ten directions receive food with deportment: from Jambudvīpa up to the eighteen heavens, all behold the Tathāgata eating. Bodhisattvas from the first abode to the fourth abode see the Tathāgata's body with a throat of lapis lazuli; non-retrogressing bodhisattvas up to the ninth stage see the Devaputra of Swift Agility receive the Tathāgata's food and even carry out Buddha-work in other regions. Such is the retribution of the Tathāgata's divine faculty of speech. When the Tathāgata displays tasting food, he tastes flavor after flavor successively without disturbance of taste, neither hiccuping nor gobbling greedily. When the Bhagavat brings food to his mouth, his mind focuses upon all the sentient beings of the five destinies in the ten directions, wishing them to share equally in this taste, and immediately, as he intends, they are all completely satisfied, just as when a monk attains the nine successive absorptions, his mind is tenderly, exquisitely sated. This is called the purity of the bodhisattva-mahāsattva's faculty of speech.