[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b) › 2.70 # 法界圖記叢髓錄 2.70 法界圖記叢髓錄 2.70 - **Language:** Classical Chinese ### [2.70](https://indike.org/pramana/in.bauddha.taisho.1887b.2.70) 錐穴問答云：問：自未來佛還化自現在者，以何文知乎？答：《纓絡經》第八地菩薩云「自見己身當果，諸佛摩頂說法故」，則聖說炳然可知。又既諸經云：三世諸佛拜敬故，諸罪業滅未來諸佛者何乎？問：此他已成佛拜義，何為自未成佛乎？答：拜他佛之義，非無而遠疎。所以者？凡諸佛為眾生說佛德，意為欲眾生自亦得彼果，故令修行。是故眾生望自當來所得之果德，為欲得彼，不惜身命修行，不為得他佛果故修行，是故正令吾發心修行，佛但吾當果已成佛，非他佛也。此義不疑怪也。又他已成佛，即是自當果佛。所以者何？他成佛時即得三世佛平等果。又吾當果佛，即是他今成佛。所以者何？吾得當果佛時，即得三世佛平等法故，如是轉展更互平等平等無差別果德。又此吾佛於一切法界有情無情中，全全即作在，無一物非吾體佛故。若能拜自體佛者，無物不所拜。此甚大要，常可思之。 > The Awl-Bore Questions and Answers states: Question: That one's future Buddha returns to transform one's present self—by what text is this known? Answer: The Yingluo jing says regarding the bodhisattva of the eighth bhūmi: 'Because one sees one's own body's future fruit, the Buddhas rub one's crown and preach the Dharma.' Thus it can be clearly known from the holy teaching. Furthermore, since various sūtras state that because of paying homage and reverence to the Buddhas of the three periods of time, all sinful karmas are extinguished, what about the future Buddhas? Question: This homage to Buddhas who have already attained Buddhahood—why is it homage to one's own future Buddha? Answer: The meaning of paying homage to other Buddhas is not absent, but it is distant and remote. Why is this? Generally, when Buddhas explain the Buddha's virtues for sentient beings, their intention is to desire that sentient beings themselves also attain that fruit, and so they cause them to cultivate. Therefore, sentient beings look toward the fruit virtues to be attained by themselves in the future, and desiring to attain that, they cultivate without begrudging body or life; they do not cultivate in order to attain another's Buddha fruit. Therefore, the Buddha who truly causes me to give rise to the aspiration and cultivate practice is only my already perfected Buddha of the future fruit, not another Buddha. This meaning is not to be doubted or wondered at. Moreover, another's already perfected Buddha is immediately one's own future-fruit Buddha. Why is this? When another attains Buddhahood, he immediately attains the equal fruit of the Buddhas of the three periods of time. Moreover, my future-fruit Buddha is immediately his present perfected Buddha. Why is this? When I attain the future-fruit Buddha, I immediately attain the equal Dharma of the Buddhas of the three periods of time; thus they turn into each other, mutually equal and non-differentiated in fruit virtues. Furthermore, this Buddha of mine is fully and immediately present within all sentient and insentient things in the entire dharmadhātu; there is not a single thing that is not the Buddha of my own essence. If one can pay homage to the Buddha of one's own essence, there is nothing that is not paid homage to. This is of the utmost importance and should constantly be reflected upon. > — English (machine translation) (machine translation) - [Previous: 2.69](https://indike.org/pramana/in.bauddha.taisho.1887b.2.69) - [Next: 2.71](https://indike.org/pramana/in.bauddha.taisho.1887b.2.71) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1887b.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.2.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.2.70](https://indike.org/pramana/in.bauddha.taisho.1887b.2.70) · Pramāṇa