菩薩從兜術天降神母胎說廣普經 5.38

5.38

The Buddha told Suvikrānta: "These five kinds of people do not possess real superknowledges; they are sentient beings subject to retrogression. Or there are good sons and good daughters who cultivate the noble superknowledge of the eye, eliminating form, cutting off defilements, their mindfulness unshifting, culminating in the gate of the Path. What is called the gate of the Path? It is the samādhis of the three emptinesses. They are then able to see one thousand continents, two thousand continents, or a trichiliocosm of continents. Or there are good sons and good daughters who cultivate the noble superknowledge of the ear, entering into tranquil absorption, purely hearing the sounds of men, sounds of women, sounds of elephants, sounds of horses, chariots, bells, and drums throughout one continent, a thousand continents, two thousand continents, or a trichiliocosm of continents, distinguishing each one to know whether the sound is good or bad: that this sound leads to birth in heaven, knowing that a sound leads to birth as a human, knowing that a sound leads to birth as a hungry ghost, knowing that a sound leads to birth as an animal, knowing that a sound leads to birth in hell, knowing that a sound belongs to a sentient being with conditions, and knowing that a sound belongs to a sentient being without conditions, distinguishing and clearly understanding each and every one. Or there are good sons and good daughters who purely cultivate the Path, eliminating the defilements of consciousness, flawless inside and outside, who attain the noble superknowledge of the mind and naturally remember past lives: one life, two lives, three lives, four lives, up to countless asaṃkhyeya kalpas, the places from which they came, their parents, brothers, and the purity of their lands, all of which they are able to remember and know. Or there are good sons and good daughters who cultivate the six superknowledges, comprehending and knowing the nature of phenomena, possessing powerful memory without forgetfulness, established in mindfulness on the path of awakening, discerning the three clarities with concentrated attention undistracted, who are then able to know the thoughts of others' minds, the places from which they came for one life, two lives, three lives, four lives, up to countless asaṃkhyeya kalpas, knowing all of them; their parents, brothers, the purity of their lands, their names, surnames, and clans are all known. Or there are good sons and good daughters who contemplate the observation of phenomena, maintaining the body with the mind and maintaining the mind with the body, knowing contentment in food, their waking from sleep and their mental conceptions being like empty space, showing no ardent attachment toward lust, anger, or delusion, regarding the body as without self, their mental dharmas pure; when consciousness is concentrated, they are able to lift their bodies, gradually training in concentration for one drum-beat, two drum-beats, up to seven drum-beats, roaming through one continent, two continents, up to a trichiliocosm of buddha-realms, entering the earth as if into space, with mountains, rivers, rocks, and walls presenting no hindrance. Or there are good sons and good daughters who, when on the verge of attaining buddhahood, use the power of wisdom to eliminate the defilements of sentient beings, sit upright and contemplate beneath the king of trees, and make their own vow: 'If I do not attain buddhahood, I shall not rise from this seat.' Just as when I formerly sat beneath the jambu tree, contemplating the tree for thirty-eight days, when I made this vow, heaven and earth were moved and shook in six ways; the evil Māra Pāpīyān led his army of troops, raining down gravel, stones, lightning, and thunderous roars, yet could not stir a single hair of mine. Why? Because my moisture of loving-kindness was universal and I pitied sentient beings; thus attaining buddhahood, my six superknowledges became clear and penetrating."