菩薩從兜術天降神母胎說廣普經 6.26

6.26

“The Supreme Victor is peerless,
Pure and without blemish or stain;
His eyes are clear as the lotus flower,
Unsoiled by dust and defilement.
Abiding in the conditioned phenomena of the world,
Beings fall into the distress of the three realms of existence;
‘Self’ is empty and ‘other’ is likewise absent,
The mind is tranquil, devoid of mental consciousness.
Just as water takes the shape of its vessel,
Conforming to the form of that which precedes it,
The past is not inherently existent;
In the present, with wholesome and unwholesome deeds,
Phenomena are destined for destruction in the future—
This mind is not an inherently abiding mind.
The bodhisattva practices great compassion,
And likewise manifests encounter and non-encounter;
Washing away the sickness of defilement and stain,
He securely abides on the ultimate path.
Humans are obscured by five coverings,
Causing obstruction to their minds;
Just as when the sun shines over the world,
There are constantly five things that obscure it.
Asuras, smoke, fog, and dust
Block the faculties and the gateway of phenomena;
The mind is inherently neither good nor bad,
Being shaped according to the deeds performed.
Quenched, empty, and without phenomena,
It is like a branch broken by an excess of fruit;
Just as with the plantain tree,
Leaf after leaf is empty and devoid of reality.
The four great elements compose the human body;
Seeking the mind, no faculty of mind is found.
The mind is said to be in the past, future, or present,
Yet in past, future, and present, there is no mind;
Analyzing the phenomena of the conscious mind,
Seeking reality, nothing at all exists.
The phenomenon of mind has no form or appearance;
It cannot be said: ‘This is the mind.’
The mind thinks of manifold matters,
Arising and ceasing without interruption;
Thinking back upon wholesome and unwholesome matters,
In the future one will surely receive retribution.
In the present, actions reach completion;
They are created by the mind, not made by another.
In a single instant of thought, with ninety billion [moments],
There are wholesome and unwholesome actions;
What is created in a single thought
Cannot be eliminated to the end;
How much more so for the wholesome and unwholesome actions
Created over months, days, and kalpas!
The wise protect their bodies,
Firm and unwavering;
Like that convicted criminal
Carrying a full bowl of oil:
If he spills a single drop of oil,
His crime will lead straight to execution;
To his left and right various entertainers perform,
Yet in fear of death he looks neither way.
The bodhisattva cultivates pure contemplation,
Holding his intent firm as a vajra;
Against praise, blame, and vexation,
His mind remains unwavering.
Understanding emptiness, he fundamentally seeks purity,
Without self, other, or the interval between;
Through the phenomena of tathatā and the four truths,
He advances toward the gate of nirvāṇa.
The actions fundamentally performed by oneself
Bind the very root of the body;
Not even a master calculator and his disciples
Could ever measure them.
For countless hundreds of thousands of millions of kalpas,
With the body one pays back the retribution for sin;
Taking the forms of elephants, horses, and the six kinds of livestock,
Humans alone are excluded from this sequence.
Even when attaining a human body,
One may be deaf, blind, mute, or hunched;
When a Buddha appears to illuminate the world,
In the borderlands one does not see the Buddha.
Afflictions boil like five cauldrons;
In pure evil, one never hears of goodness;
Perverted and heterodox teachings flourish,
While the true nature and the middle way decline.
For countless kalpas,
I maintained my practice like the bowl of oil;
Loving my body, I protected myself,
Leading it to the place of fearlessness.
When the ninety-six varieties of heterodox teachings arose,
They were like seeing fireflies in the night;
When the Buddha-sun illuminates the world,
It dispels all darkness and gloom.
A Buddha appearing in the world is joy for humanity;
A physician appearing is joy for the sick;
Treasure appearing is joy for the poor;
Attaining Buddhahood is the joy of nirvāṇa;
Austere practice and patient endurance are joy;
My non-attachment to form is joy;
Giving in the face of stinginess and greed is joy;
Upholding precepts without infraction is joy;
Receiving the holy teachings face-to-face is joy;
Contemplation in dhyāna-concentration is joy;
The equality of existence and non-existence is joy;
Encountering what is difficult to meet is joy.
The hells and the eight difficulties are suffering;
Being without salvation is the foremost suffering;
A seed rotting away is suffering;
A sprout failing to mature is suffering;
Being born in heaven and then falling into sin is suffering;
Right view turning into perversion is suffering;
Nanda and Upananda
Coiling around Mount Sumeru is suffering;
The blazing fire at the destruction of a kalpa is suffering;
Regret in the heart while seeking the Buddha is suffering.
With one practice heading toward one path,
With single-mindedness the intention does not waver;
With one body cultivating the virtue of the Way,
In the end one becomes a single jewel.
Cultivating the One, never departing from the One;
Upright and solemn, one discerns the One;
Guarding the One, never departing from the One—
Therefore it is named the ‘Solitary Single Step.’”