[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) › [中天竺舍衛國祇洹寺圖經](https://indike.org/pramana/in.bauddha.taisho.1899) › 1.2 # 中天竺舍衛國祇洹寺圖經 1.2 中天竺舍衛國祇洹寺圖經 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1899.1.2) 蓋聞蒼生敬福之肇，歸真之基，起立支提，景仰塔像，其績實皇矣。至如給孤布黃金於祇陀之園，優填彫栴檀於牟尼之像，建乎爪髮兩塔、衣影二臺，竝皆如來在日既見成軌。且夫真身無形，因感故彰，感既有差池，形應亦有殊。若乃心路隔絕，則真儀無應；至諴精誠，則變動天地。昔者平仲憂大旱自焚，火起而雨至；杞婦哭梁殖之屍，莒城為之崩。由是觀之，神依物感，豈曰虛哉？釋教東漸，咸歸風化，形像塔廟，每懸競列。洎乎像末之運，法教衰替，人情浮薄，製造無範，輕慢於是乎生，禮敬於是乎廢。粵若有覺人，號曰南山教主澂照大師，利見震旦，應肇律主，天地同其大德，日月合厥重光。玄關幽鍵，感而遂通；遠源浚波，酌而不竭。龍鬼歸仰，天人擎足。烏虖！我祖之麗德，豈可得稱乎？而汎愛不捨物。恐後世造塔廟，無所表彰，竊據靈感，製《祇洹圖經》雙卷矣。叔世懷道之士，無有出乎玉關，超乎蒼嶺，繫索攀杙之勞，宛然如視聖迹者，匪此經之益耶？當大宋之曆，雖律風勃興，此經既喪矣。我大智律師邂逅遇乎日域，將至矣。方今漢地再有斯書，吾國之為也。（余）偶雖得乎一本，繕脫湮滅，書誤絡繹，每披卷未甞不喟然而歎矣。頃載有故移偶乎石清水神宮寺大乘律院。苾芻實長謂余云：「經坊之中，祇洹圖經舊本全者有焉。京兆書堂未有此經，以命剞劂氏壽梓布遐邇，請安一語於卷首。」（余）云：「吁咈！我鄙陋之言，何贅乎聖策矣。」長云：「寶珠觸於按劍，良馬羸乎駔闠者，為無因而至故也。嗚乎！何遜謙之甚哉？」（余）感斯言，遂不得固辭，操翰書焉。　旹 > I have heard that the inception of living beings venerating merit and the foundation of returning to the truth lie in erecting caityas and gazing in reverent awe upon stūpas and statues; these accomplishments are truly magnificent! For instance, Anāthapiṇḍada spread yellow gold in Jeta's garden, and Udayana carved sandalwood into the statue of the Muni; the construction of the two stūpas for the fingernails and hair, and the two platforms for the robe and shadow—these were all established models already witnessed while the Tathāgata was in the world. Moreover, the true body is without form, manifesting only in response to receptive resonance. Because receptive resonance varies, responsive manifestations also differ. If the avenues of the mind are severed, the true image offers no response; yet when utmost sincerity reaches its peak, heaven and earth are moved. In antiquity, Pingzhong, grieving over a great drought, would have burned himself, whereupon the fire flared and rain arrived; the wife of Qi wept over the corpse of Liang Zhi, and the walls of Ju collapsed for her sake. Viewed from this perspective, that the divine conforms to the resonance of things—how could this be false? As the teaching of the Śākya gradually spread east, all submitted to its transformative influence, with statues, stūpas, and temples vying to be erected everywhere. When it came to the fortune of the Semblance and Final Dharma ages, the teachings declined, human sentiments became shallow and frivolous, and construction lacked standards. Flippancy and insolence arose from this, and ritual veneration was abandoned as a result. There was, however, an enlightened master titled the Teaching Master of Nanshan, the Great Master Chengzhao, whose propitious appearance benefited Cīnasthāna and who responded as an inaugural Vinaya master. Heaven and earth matched his great virtue, and the sun and moon joined his brilliant light. At the mysterious barriers and profound keys, he resonated and immediately penetrated; from the far source and deep waves, he dipped without exhausting them. Nāgas and spirits took refuge in and revered him; devas and humans lifted his feet. Alas! How could our patriarch's magnificent virtue ever be adequately praised? Yet, with boundless love, he did not abandon sentient beings. Fearing that in later generations those who constructed stūpas and temples would have no standard to display, he humbly relied upon divine inspirations and produced this two-fascicle Illustrated Scripture on the Jetavana. For people of an era of decline who cherish the Way, without the toil of journeying beyond the Jade Gate, traversing the blue-green peaks, and binding ropes and climbing pegs, to be able to view the sacred sites vividly as if in person—is this not the benefit of this scripture? During the calendar of the Great Song, although the spirit of the Vinaya flourished, this scripture had already been lost. When our Vinaya Master Dazhi chanced upon it in the land of the Rising Sun, it was brought back. That this book now exists once again in the land of Han is due to the deeds of our country. Although I chanced upon a single copy, it had suffered omissions and obliterations, and scribal errors were continuous; whenever I unfolded the scrolls, I never failed to heave a deep sigh. In recent years, due to certain circumstances, I moved to the Mahāyāna Vinaya Cloister at Iwashimizu Hachimangū-ji. The bhikṣu Jitsuchō said to me: "In the scriptorium, an intact old copy of the Illustrated Scripture on the Jetavana exists. The book halls of the Capital do not possess this scripture. If you commission carvers to print it on blocks and distribute it far and wide, I request that you place a word at the head of the scroll." I replied: "Alas! How could my crude words be appended to a sacred text?" Jitsuchō said: "A precious jewel causes hands to grasp swords, and a fine horse grows emaciated in a broker's market precisely because they arrive without an introduction. Alas! Why be excessively modest?" Moved by these words, I could no longer firmly decline, so I took up my brush and wrote this. At the time: > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1899.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1899.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1899.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1899~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1899.1.2](https://indike.org/pramana/in.bauddha.taisho.1899.1.2) · Pramāṇa