菩薩從兜術天降神母胎說廣普經 6.32

6.32

“The body is like ash, earth, and dung,
Formed by the combination of the four great elements;
Without the adornment of wind and water,
The earth elements separate from one another;
Fire is extinguished in an instant,
And consciousness has no place to abide.
The accumulation of manifold sins is the root of suffering;
This is created by consciousness.
Now I know the root of consciousness:
I cast you off and have no more to do with you.
The five colors—dark, yellow, and patterned silks—
Corrupt and ruin the minds of people;
Like a person’s inhalation and exhalation,
The conditioned phenomena do not linger long.
Understanding impermanence and suffering,
There is neither self, other, nor the interval between;
With a single sound responding to ten thousand billion,
He makes manifest the supreme teaching.
With an impermanent, painful, and empty body,
He clearly understands the characteristics of all phenomena;
Once returned, he abides in the six purities,
Comprehending emptiness, signlessness, and wishlessness.
He understands that the body is not his own possession;
Like the Buddha, he teaches and transforms the multitudes.
Leaving the body behind, the conscious mind departs;
If the Buddha did not possess such spiritual power,
How could he divide his body to teach?
According with their prior retribution of sin and merit,
He causes each to fulfill their vows,
Receiving retribution now and not hereafter.
The present is also like this:
The sin of killing father and mother
Both appears and does not appear,
Just like the bounce of a struck ball.
That which is tainted by mental consciousness
May be contrary or may transform into repentance;
With a single intent directed toward purity,
He becomes the great unconditioned guide.
Discarding the body and abandoning worldly burdens,
Phenomena are originally devoid of causes and conditions;
Their retribution is like an echo or a shadow,
Existing as it were, yet not existing.
Those with wrong views call it real,
Entangled in the net of delusion;
From darkness they re-enter darkness,
Failing to distinguish pure, white phenomena.
Precepts and patience have five practices;
Fearless, one has nothing to dread.
The power of samādhi shakes the great trichiliocosm,
Subduing Māra as if deploying troops.
Among people seeking the unsurpassed Way,
Some regress and some advance;
Like rivers flowing toward the great ocean,
Many set out, but few arrive.
Meeting with the conditions of great compassion,
Through skillful means one crosses to the other shore;
The Buddha is the All-Knowing One,
Unstained and unattached.
Originally I practiced austere deeds,
Renouncing kingdom, city, wife, and child;
Except for parents, teachers, and elders,
I did not spare body or life.
Like a person traveling in the wilderness,
Parched and in need of broth and water,
Encountering a river, spring, pool, or well,
He relieves himself, free from thirst.
When people receive a body of the four great elements,
There are fixed and unfixed places;
How much more so, as consciousness is without good or evil,
Receiving retribution, consciousness is distinct and clear.
In the hall of the seven treasures of upholding precepts,
There are millions of heavenly maidens;
They entertain themselves with celestial music,
From thought to thought free of sorrowful ideas.
The Buddha’s power of all-knowledge
Pervasively moistens all people;
First advancing with the five supernatural powers,
They are naturally moistened by the Dharma of amṛta.
Praising the meaning of the four verses,
Without before, after, or the interval between;
Phenomena are flaming, blazing phenomena,
Their Dharma-nature penetrating inside and out.
Just as in what I originally created,
Bound by the defilement of attachment,
Transmigrating through the five realms of existence,
I took them to be my rooms and halls.
The light of striking stone in the heavenly realm
Can never be completely investigated;
A blind turtle meeting a hole in floating wood
May still happen upon it from time to time;
Once a human loses the root of life,
In hundreds of millions of kalpas it is hard to regain it again.
The ocean water is deep and vast,
Three hundred and thirty-six [yojanas];
If a single needle is cast into the ocean,
Searching for it, it can still be found;
Yet once a human body and life are lost,
To regain them is harder than this.
A person who upholds the Vinaya and observes precepts
Is rarely encountered in the world;
In hundreds of thousands of millions of kalpas,
A Buddha is like the udumbara flower.
Sentient beings with the conditions
Receive transformation in the Buddha’s Way;
Severing and extinguishing defilements and fetters,
Forever exhausted, free from ideation and attachment.”