菩薩從兜術天降神母胎說廣普經 5.46

5.46

"The Tathāgata's golden body / Is revered by the three periods of time;
Taking up heavy burdens for mankind, / He is the unsurpassed, boundless Lord.
The gods and men of Trāyastriṃśa / Scatter flowers and incense day and night;
Brahmā and his retinue / Play music to make him glad.
Within a hundred yojanas, / It permeates the space of the cosmos;
In loud voices they praise, 'Excellent!', / Yet the Buddha's consciousness cannot be seen.
It is neither within, nor without, nor between them; / For the sake of the ignorant world,
He manifests the six supernormal powers. / The countless Buddhas of the past
Possessed light and signs just like now; / But if you seek the source of consciousness,
It is extinct, calm, and cannot be seen. / The six supernormal powers of a bodhisattva
Manifest completely yet have no exhaustion; / Mindfulness of exhaling and inhaling breaths
Does not cling to existence in the three realms. / He contemplates the purity of the body inside and out,
Golden, empty, and without attachment; / The nature of consciousness is also like this,
Without past, future, or present. / The nature of the five aggregates is pure,
Without this present body or a future body; / Distinguishing each and every characteristic,
He arrives forever at the place of peace.
The characteristic of consciousness has six aspects, / Which are also named the six hindrances;
The places where the six consciousnesses abide / Arise and cease without end.
Like bubbles upon water, / As one perishes another is reborn;
The nature of consciousness is naturally empty, / Galloping and permeating all directions.
The practices I cultivated originally / Conjoined both body and consciousness;
Walking alone without equal, / I preached the Dharma of the unsurpassed Path.
Consciousness is the root of all dharmas; / Wherever it turns, it follows the bodily characteristics.
Though abiding, it also does not abide, / Transforming those who suffer.
When the eye sees form before it, / Consciousness stands as an obstruction between them;
Form does not enter into the eye, / Nor does the eye proceed toward form.
Distinguishing this dharma and that dharma, / One knows good and evil through consciousness;
Consciousness itself lacks any entity of consciousness. / Sounds for the ear, scents for the nose differ;
The six karmas arise from their own conditions, / Thereby creating good and evil deeds.
Sound does not come to approach the ear, / And the same is true of the nose, mouth, and mind.
Dharmas are conditionally related to one another; / Unattached, empty, there are no entities.
The eightfold path of the noble ones, / The thirty-seven practices and contemplations,
The realm of empty, tranquil space, / Signless and wishless.
Actions yield white or black retributions; / Experiences are distinguished by consciousness;
If you seek the true reality of consciousness, / You will not see any place where it abides.
Adorning the Buddha lands, / With the four immeasurables and fearlessnesses,
Fully understanding the emptiness of all dharmas, / When consciousness ceases, action also ceases.
When a bodhisattva attains the fruit of the Path, / There are no dharmas of past, future, or present.
Consciousness is like a path of illusion, / Not abiding in this or that;
Consciousness ceases and returns to empty space; / It is a provisional designation, without reality.
First entering the four formless absorptions, / Banishing thoughts without attachment,
He erects and reveals the high Dharma banner, / Proclaiming the characteristics of consciousness.
The former consciousness is not the later consciousness, / Nor is it detached from consciousness;
Only the most venerable in the three realms / Can fathom the nature of consciousness.
Like a man upon a mountain peak, / Who clearly sees far into the four directions,
Distinguishing good and evil deeds.
The supernormal power of the divine eye is supreme, / Seeing far into the realms of the ten directions;
A person possessed of cleverness and wisdom / Is like one viewing a bright pearl in the palm of his hand."