菩薩從兜術天降神母胎說廣普經 6.30

6.30

The Buddha said to Bodhisattva Upholder of Emptiness: “They are able to cause sentient beings to hear the sounds of suffering. The ascetic bodhisattva severs suffering and extinguishes suffering, yet does not perceive the root of suffering. On the single path he traces suffering, seeing that it arises from affection and love; the knots of affection and love bind fast the human heart. Treating them with medicine through the twenty-eight practices, without any source, the root of suffering is extinguished over accumulated practices and successive kalpas, only to arise again. Sentient beings of wrong views declare this to be the true Way. Entering progressively into the pure samādhi of focused intent, pure and unblemished, free from ‘that’ and ‘this’, the conscious mind is awakened and temporarily attains focused intent, thinking: ‘Excellent is my gain! No peace or joy surpasses this!’ The knots of the conscious mind are gradually untied at that time, and they think this is the true Way; yet this is not genuine reality. Why is that? False and deceptive teachings are not the original practice of the Buddhas. What was practiced by the Buddhas of old was genuine reality; the genuine reality of the Dharma practiced neither by myself nor by past Buddhas consists in four inconceivable things. What are the four? Bodhisattva Upholder of Intent is able to cause the Buddha fields of a trichiliocosm to become completely made of the seven treasures, and then return again as before; this is the first inconceivable thing. Just as I today dwell in my mother’s womb, reaching and gathering immeasurable asaṃkhyeya sentient beings, delivering those not yet delivered, causing those who have not arrived to arrive, and purifying defilements to reach stainlessness; this is the second inconceivable thing. My original vow was to ensure the delivery of suffering beings to the place devoid of suffering, such that if a single suffering being is not delivered, I would never attain nirvāṇa; this is the third inconceivable thing. The Buddha’s body is immeasurable, not to be contained by the eastern, western, southern, or northern directions; solitary and without companion, its self-nature is the emptiness of phenomena. He contemplates and differentiates sentient beings, and contemplates his own nature: this is good, this is ugly; this is pure, this is impure; this is earth, water, fire, and wind; this is mine, this is not mine; this is suffering, this is not suffering; this is pleasure, this is not pleasure; this is permanent, this is impermanent; this is the present world, this is the future world; performing meritorious deeds one receives merit, performing sinful deeds one receives retribution for sin.”