[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 1.21 # 止觀輔行傳弘決 1.21 止觀輔行傳弘決 1.21 - **Language:** Classical Chinese ### [1.21](https://indike.org/pramana/in.bauddha.taisho.1912.1.21) 「始鹿苑至鶴林」者，既成道已說必託處，故略舉此始、中、終三，以法驗證，以處顯法，即所傳之法正指於斯，天真從藍功用盛矣。言鹿苑者，《大論》云「昔波羅奈王入山遊獵，見二鹿群數各五百，各有一主。有一鹿主身七寶色是釋迦菩薩，復有一主是提婆達多。菩薩鹿主見王殺其群黨，起大悲心直至王前，諸人競射飛箭如雨。王見此鹿無所忌憚，必有深意，勅令勿射。鹿至王所，跪白王言：『王以小事，一時令鹿受於死苦。若以供饌，當差次送每日一鹿。』王善其言，於是二主各差次送。次當調達群中有一母鹿，白其主言：『我死分當，而我懷子。子非死次，屈垂料理，使生者不濫、死者得次。』王怒之曰：『誰不惜命！次來但去。』母思惟言：『我王無慈橫見嗔怒。』即至菩薩王所，具白王言：『大王仁慈！如我今日天地曠遠無所控告。』具以事白。菩薩王言：『若我不理，枉殺其子。若非次更差，後次何遣？惟我當代。』思惟既定，即自送身，遣鹿母還群。菩薩鹿王到其王門，眾人見之怪其自來，以事白王。王亦怪之，王問曰：『群鹿盡耶？而忽自來。』鹿王言：『大王仁慈人無犯者，但有滋茂無有盡時。但彼群鹿歸告於我，我愍之故。若非分差，是亦不可；若縱而不救，無異木石。是身不久必不免死，慈救苦厄其德無量。若人無慈，與虎狼何別？』王聞是語，即從座起而說偈言：『我實是畜獸，名曰人頭鹿。汝雖是畜生，名曰鹿頭人。以理而為人，不以形為人。我從今日始，不食一切肉。我以無畏施，亦可安汝意。』諸鹿得安，王得仁信。」鹿群所居，故名鹿苑。佛初於此時轉法輪，是故云始。從樹為名，亦名奈苑。二仙所住，亦曰仙苑。中鷲頭者，《說文》云「此鳥黑色多子。」山形似鳥，故以名焉。又其山側有屍陀林，鷲食屍竟多居此山，故以名之。又多聖靈所居，故名靈鷲。亦名雞足，亦名狼迹。《增一》三十一「佛告諸比丘：『此山久遠同名靈鷲。更有餘名，汝等知不？亦名廣普山、白墡山、仙人山，恒有神通諸得道羅漢所居，又有五百支佛居之。佛欲下生，令淨居天子來下告令：「却後二歲佛出此間。」支佛聞之，燒身入滅。世無二佛故也。』」鶴林者，在拘尸城阿夷羅跋提河邊，樹有四雙，復云雙樹。四方各雙，故名為雙。又云：根分上合故名為雙。佛於中間而般涅槃。涅槃之時，其林變白猶如白鶴，因名鶴林。《中阿含》云「牛角娑羅林」，恐是以城而名林也。拘尸那城，此云角城，其城三角，故云角也。若爾，秖應云角，那云牛角？應是以牛角表雙、以娑羅名樹。娑羅西音，此云堅固。堅固之名，稱樹德也。故知牛角表雙，義兼三角。此即最後說涅槃處。於前二義自然證理，非今所論。師資相傳是今正意，是故次明法付迦葉，述佛滅後付法之人。於中先明金口祖承，次明今師展轉相承。金口祖承則人法兼舉，今師祖承則總別重出。別中，先人、次法。金口具在《付法藏傳》，過七十紙，具存煩廣。今先略依《阿含》及《婆沙論》，明初分舍利及結集三藏。《長阿含》云「迦葉從畢鉢羅窟出，赴闍維所。佛從金棺為現雙足，迦葉禮訖耶旬舍利。」傳中分法，先為三分，謂人、天、海。人中一分復分為八，與《阿含》同也。故《阿含》云「佛涅槃後，拘尸國諸末羅眾、波波國諸末梨眾、遮羅國諸跋離眾、摩伽陀國諸拘利民眾、毘提國諸婆羅門眾、迦維羅國諸釋種眾、毘舍離國諸離車眾、摩竭國阿闍世王眾，各自念言：『佛於拘尸而般涅槃，我當於彼求舍利分。』時諸國中各嚴四兵，即勅香姓婆羅門言：『汝持我名至拘尸城，問訊拘尸諸末羅眾，起居輕利遊步強耶。吾於諸賢每相宗敬，隣國敦義曾無諍言。我聞如來於君國中而般涅槃，惟無上尊實我所天，故從遠來請求骨分，冀還本國起塔供養。設與我者當贈重寶。』香姓受教具往傳白。諸末羅言：『誠如君言。但佛降此土，於茲滅度，國內人民自當供養。遠勞諸君求舍利分，終不可得。』時諸國王即集諸臣而說頌曰：『吾等義和，遠來拜首，遜言求分。如不見與，四兵在此，不惜身命。義而弗獲，當以力取。』時拘尸國即集諸臣共以偈答：『遠勞諸君，屈辱拜首。如來遺形，不敢相許。彼言舉兵，吾斯亦有。畢命相抵，未云有畏。』是時香姓喻眾人曰：『諸賢長者受佛教勅，口誦法言、心服仁化，一切眾生當念得安。豈諍舍利共相殺害？如來遺形，所以廣益。舍利現在，但當分取。』眾咸稱善。尋復語言：『誰能分者？』眾舉香姓仁智均平可分舍利（云云）。即分舍利以為八分，瓶塔第九，灰塔第十。生存時髮，天持上天起塔供養。阿闍世王先令送書以慰企仰，明星出時分舍利訖當自奉送。有餘灰者，畢鉢羅村人白眾人言：『乞地餘灰起塔供養。』皆云：『與之。』諸國各於本國起塔。」 > Regarding "from the Deer Park to the Crane Grove": Having attained awakening, preaching must be based in a location; hence these three—the beginning, middle, and end—are briefly cited, to verify through the teaching and reveal the teaching through the place. The transmitted teaching refers precisely to this: natural reality \[reaching its peak\] from indigo \[dye\], its functioning being truly magnificent. As for the Deer Park, the \*Dazhidulun\* states: "Formerly, the king of Vārāṇasī entered the mountains to hunt. He saw two herds of deer, each numbering five hundred, and each had a leader. One deer leader's body had the color of the seven treasures: he was the bodhisattva Śākyamuni. The other leader was Devadatta. The bodhisattva deer leader, seeing the king slaying his herd, gave rise to great compassion and went directly before the king. The men vied to shoot, flying arrows falling like rain. The king, seeing that this deer had no dread, knew there must be a deep reason, and commanded them not to shoot. The deer reached the king, knelt, and addressed the king, saying: 'For a minor matter, the king causes the deer all at once to suffer the agony of death. If it is to provide provisions, we should take turns sending one deer each day.' The king approved of his words; thereupon the two leaders each sent them in turn. Next came the turn of a doe in Devadatta's herd. She addressed her leader, saying: 'My death is indeed due, but I am pregnant with young. The young is not due to die; please deign to manage this, so that the living are not confused and the dead observe the turn.' Her king became angry and said: 'Who does not cherish life? When your turn comes, just go.' The doe reflected: 'Our king lacks compassion and has wrongfully become enraged.' She immediately went to the bodhisattva king's place and fully addressed the king, saying: 'Great King of benevolence and compassion! As for me today, heaven and earth are vast and wide, but I have none to appeal to.' She reported the matter in full. The bodhisattva king said: 'If I do not manage this, her young will be wrongfully killed. If someone else is sent out of order, how can the subsequent order be dispatched? I alone shall take her place.' His mind having been resolved, he went in person, sending the doe back to her herd. When the bodhisattva deer king reached the king's gate, the multitude saw him and marveled at his coming on his own, reporting the matter to the king. The king also marveled at it. The king asked, saying: 'Are the herds of deer exhausted, that you suddenly come on your own?' The deer king said: 'The Great King is benevolent and compassionate, and no one harms them; they only flourish and are never exhausted. But that doe came and appealed to me, and out of pity for her, if I were to send another out of turn, that too would be impermissible; if I were to let it go and not rescue her, I would be no different from wood and stone. This body before long will certainly not escape death; the merit of compassionately rescuing from suffering and adversity is boundless. If a person lacks compassion, what difference is there between them and tigers or wolves?' Hearing these words, the king immediately arose from his seat and spoke a verse, saying: 'I am in truth a beast, named a human-headed deer. You, though a beast, are named a deer-headed human. One is a human by virtue of principle, not by bodily form. Beginning today, I shall not eat any meat. Through the gift of fearlessness, I can also set your mind at peace.' The deer found peace, and the king attained benevolence and faith." Because it was the dwelling place of the deer herds, it is called the Deer Park. The Buddha first turned the wheel of Dharma here at this time, hence it is called the beginning. Named after trees, it is also called the Mango Park. Inhabited by two ṛṣis, it is also called the Rṣi Park. As for the Vulture Peak in the middle, the \*Shuowen\* states: "This bird is black and produces many offspring." The shape of the mountain resembles the bird, so it is named after it. Moreover, beside the mountain is a śītavana (charnel ground); after vultures finish devouring corpses, they mostly dwell on this mountain, hence it is named after them. Furthermore, it is the dwelling place of many holy beings, hence it is called Divine Vulture. It is also called Cock's Foot, and also Wolf's Footprint. Fascicle thirty-one of the \*Ekottarika-āgama\* says: "The Buddha addressed the bhikṣus: 'From long ago, this mountain has likewise been called Divine Vulture. Does it have other names? Do you know or not? It is also called Vast and Universal Mountain, White Earth Mountain, and Rṣi Mountain. It is constantly inhabited by arhats of supernormal powers who have attained the Path, and five hundred pratyekabuddhas dwell there. When the Buddha was about to descend to be born, he commanded a deity of the Śuddhāvāsa to descend and inform them, saying: "After two years, the Buddha will appear here." Hearing this, the pratyekabuddhas burned their bodies and entered extinction, because there are not two Buddhas in the world.'" As for the Crane Grove: It is beside the river Ajiravatī by the city of Kuśīnagara. The trees stand in four pairs, also called the Twin Trees. There is a pair in each of the four directions, hence called twins. It is also said: "The roots are separate, but the upper parts join together, hence called twins." The Buddha entered parinirvāṇa between them. At the time of nirvāṇa, the grove turned white just like white cranes, hence it was named the Crane Grove. The \*Madhyama-āgama\* refers to it as the "Ox-Horn Śāla Grove," which is probably naming the grove after the city. The city of Kuśīnagara is translated here as "Horn City"; the city was triangular, hence called horn. If so, it should simply be called horn; why say ox-horn? It must be that ox horns signify the pair, while śāla names the trees. Śāla is a Western sound, translated here as "firm and solid." The name "firm and solid" praises the virtue of the tree. Therefore, we know that the ox horns represent the pair, while the meaning also encompasses the three angles. This, then, was the place where the \*Nirvāṇa Sūtra\* was finally taught. The realization of principle spontaneously under the two preceding meanings is not the topic under discussion now. Transmission from master to disciple is the primary intent now; hence it next explains the transmission of the Dharma to Kāśyapa, narrating the persons who transmitted the Dharma after the Buddha's extinction. Herein, it first explains the transmission from the Golden Mouth, and next explains the continuous succession of the present master. The transmission from the Golden Mouth cites both person and Dharma; the transmission of the present master presents the general and the particular anew. Within the particular, first comes the persons, next the Dharma. The Golden Mouth \[transmission\] is completely found in the \*Fu fazang zhuan\*, taking up over seventy sheets of paper, and to record it all would be excessively lengthy. Now, briefly relying on the \*Āgamas\* and the \*Vibhāṣā-śāstra\*, we first clarify the initial division of the relics and the compilation of the Tripiṭaka. The \*Dīrgha-āgama\* says: "Kāśyapa came out of the Pippala Cave and proceeded to the cremation ground. From the golden coffin, the Buddha manifested his two feet for him; after Kāśyapa paid homage, the relics were consumed by fire." In the chronicle, the division of the Dharma is first divided into three portions: namely, humans, devas, and the ocean. The portion among humans was subdivided into eight, identical to the \*Āgama\*. Thus the \*Āgama\* states: "After the Buddha's nirvāṇa, the Malla assembly of Kuśīnagara, the Malli assembly of Pāvā, the Bhalli assembly of Calā, the Koliya people of Magadha, the Brahmin assembly of Vethadīpa, the Śākya clan assembly of Kapilavastu, the Licchavi assembly of Vaiśālī, and King Ajātaśatru's assembly of Magadha each thought to themselves: 'The Buddha entered parinirvāṇa in Kuśīnagara; we should seek our share of the relics there.' At that time, each of the countries assembled their fourfold armies, and immediately commanded the Brahmin Droṇa (Xiangxing), saying: 'In my name, go to the city of Kuśīnagara and inquire of the Malla assembly of Kuśīnagara whether their daily life is light and easy and their movements are vigorous. I have always revered you worthy ones; our neighboring states have maintained righteousness without any dispute. I have heard that the Tathāgata entered parinirvāṇa in your country. The Supreme Honored One is truly our refuge; therefore, having come from afar to seek our share of the bones, we hope to return to our own country, erect a stūpa, and make offerings. If you grant it to us, we shall present heavy treasures.' Droṇa received the instruction, went in person, and conveyed the message completely. The Mallas said: 'It is truly as you say. However, the Buddha descended to this land and entered extinction here; the people of our realm should make offerings themselves. If you gentlemen have toiled to come from afar to seek a share of the relics, you can never obtain it.' At that time, the kings assembled their ministers and spoke in verse: 'We, acting in righteousness and harmony, have come from afar to bow our heads and politely seek a share. If it is not granted, our fourfold armies are here, and we will not spare our lives. If we cannot obtain it through righteousness, we shall take it by force.' At that time, Kuśīnagara assembled its ministers and answered in verse: 'Toiling you gentlemen to come from afar and condescend to bow your heads. Regarding the Tathāgata's physical remains, we dare not permit this. You speak of raising troops; we also have them here. We will oppose you to the death, and do not say we are afraid.' At that time, Droṇa admonished the assembly, saying: 'Worthy elders! Having received the Buddha's teachings, chanting the words of the Dharma with your mouths, and taking benevolence to heart, you should consider bringing peace to all sentient beings. Why fight over relics and kill one another? The Tathāgata's physical remains are meant for widespread benefit. The relics are present; you should simply divide them.' The assembly all agreed. Soon they said again: 'Who can divide them?' The assembly nominated Droṇa, whose benevolence and wisdom were balanced and impartial, as fit to divide the relics (and so forth). Thereupon, they divided the relics into eight portions, the jar stūpa being the ninth, and the ashes stūpa being the tenth. As for the hair from when he was alive, devas took it up to heaven to erect a stūpa and make offerings. King Ajātaśatru had previously sent a letter to comfort their expectations; when the morning star appeared and the division of the relics was complete, they should present his share in person. As for the remaining ashes, the people of the village of Pipphalivana said to the assembly: 'We beg for the ashes left on the ground to erect a stūpa and make offerings.' All said: 'Grant it to them.' The various countries each erected a stūpa in their own land." > — English (machine translation) (machine translation) - [Previous: 1.20](https://indike.org/pramana/in.bauddha.taisho.1912.1.20) - [Next: 1.22](https://indike.org/pramana/in.bauddha.taisho.1912.1.22) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1912.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.1.21) — English, machine translation ## Linked texts (2) - [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035.3.12) — 志磐, Classical Chinese - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.8.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.1.21](https://indike.org/pramana/in.bauddha.taisho.1912.1.21) · Pramāṇa