菩薩從兜術天降神母胎說廣普經 7.18

7.18

"Viewing internal and external purity, / the cessation of conditions and conceptualization are also like this. / In the buddha-realms of the ten directions, / divine virtues are without difference. / It is entirely due to sentient beings' capacities / that the wondrous and non-wondrous appear. / Considering the body in which I attained buddhahood, / this realm is the smallest. / Because there were doubts in the assembly, / transformations were manifested within the womb. / My body is like a speck of dust, / yet now I am in another Buddha's realm. / The thirty-two marks are brilliant; / nowhere do they fail to appear. / Originally I was the teacher of the Able Sage (Śākya); / now, however, I become his disciple. / The Buddha Path is vast indeed, / pure, without increase or decrease. / If someone wishes to see a buddha-body, / two Honoured Ones do not stand together. / In this realm teachings are received, / while in my realm the Buddha's body is seen. / In this realm there is kalpa-conflagration; / my land knows no destruction. / The Buddha's power is all-pervading, / but the minds of sentient beings are not uniform. / Let the great assembly listen to what I teach: / beyond this there are still others. / There is a buddha-realm named Unobstructed, / where the Buddha is named Supreme Ascending Sage. / His land is twofold upon twofold [vaster], / pure and free from defilement. / His cities are all made of the seven treasures, / with grounds of crystal and lapis lazuli. / In the ambrosia pools of the eight liberations, / they bathe to remove dust and dirt, / causing them to dwell in the unobstructed realm, / brilliantly beholding the great illumination. / That Ascending Sage Buddha— / do not take him to be someone else; / if the assembly wishes to know, / my own person, the Soft-Headed One, is he. / Setting this aside, there is yet another / realm named Ultimate, / where the Buddha is named Great Wisdom, / surpassing the measure of all bodhisattvas. / There are no practices of the two vehicles there, / neither pratyekabuddhas nor śrāvakas. / The bodhisattva-mahāsattvas / are free from desire, anger, and delusion; / when roots are ruined, leaves do not grow, / how much less could there be fruit? / Endowed with the marks of the great person, / they first rescue others and only later liberate themselves. / Life is like the five rivers, / the five proclivities and the five entanglements; / sucked into the five grasping aggregates, / they transmigrate through the five paths. / The seven proclivities take firm hold, / never leaving the seven states of rebirth. / The unconditioned eightfold noble path / eliminates the eight wrong actions. / The eight wisdoms of pure contemplation / are washed with the water of the eight liberations. / The eight abodes and eight spheres of liberation / form the path of the eight conditioned phenomena. / The dharmas of suffering have nine divisions, / practiced by sentient beings in the six destinies. / Ultimately possessing the nine non-obstructions, / they adorn the tree of the Buddha Path. / With the ten powers and the fearlessnesses, / they put on the great armor of compassion and vow. / Holding the sword of wisdom in hand, / they cut down the forest of defilements. / Sentient beings in this realm / are covetous and become arrogant. / When severe illness lacks a good physician, / attempts to treat it make it worse; / just like a raging wildfire / burning mountains, forests, and marshes, / blown by the great vairambha wind, / when will the blazing fire ever be extinguished? / Now in our world, / Great Wisdom is expounded extensively; / the body I have today / is that very Tathāgata of Great Wisdom."