[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 18.25.1 # 宗鏡錄 18.25.1 宗鏡錄 18.25.1 - **Language:** Classical Chinese ### [18.25.1](https://indike.org/pramana/in.bauddha.taisho.2016.18.25.1) 答。 不共作一佛。 不各各自成。 此義難了。 試舉喻看。 如國清寺。 法界也。 住寺僧。 古佛也。 遠人暫遊。 暫感佛也。 他日愛慕剃髮。 配寺。 國清即我寺也。 五峯松徑。 臺殿房廊。 悉我有也。 頓得受用。 不減他物。 成我家也。 不人人別造一寺也。 不若他分一寺也。 分即隨人去。 常住法界不可分也。 此義出涅槃經中。 譬如路有一大樹。 樹陰清涼。 來者即納。 無人遮護。 無持去者。 既印金口。 可以奉持。 又機應相關。 感應緣會。 能見一切無邊佛事。 以佛是增上緣。 廣大悲願。 慈善根力。 以眾生是等流果。 志誠所感。 根熟而見。 然總不出自心。 如師子現指。 醉象禮足。 慈母遇子。 盲賊得明。 城變瑠璃。 石舉空界。 釋女瘡合。 調達病痊。 皆是本師。 積劫熏修慈善根力。 令一切眾生。 自心所見。 如上等事。 可證今文。 故大涅槃經云。 佛言。 善男子。 如提婆達多。 教阿闍世王。 欲害如來。 是時我入王舍大城。 次第乞食。 阿闍世王。 即放護財狂醉之象。 欲令害我。 及諸弟子。 乃至我於爾時。 為欲降伏護財象故。 即入慈定。 舒手示之。 即於五指出五師子。 是象見已。 其心怖畏。 尋即失糞。 舉身投地。 敬禮我足。 善男子。 我於爾時。 手五指頭。 實無師子。 乃是修慈善根力故。 令彼調伏。 復次善男子。 我欲涅槃。 始初發足。 向拘尸那城。 有五百力士。 於其中路。 平治掃灑。 中有一石。 眾欲舉棄。 盡力不能。 我時憐愍。 即起慈心。 彼諸力士。 尋即見我。 以足拇指。 舉此大石擲置虛空。 還以手接。 安置右掌。 吹令碎粖。 復還聚合。 令彼力士。 貢高心息。 即為略說種種法要。 令其俱發阿耨多羅三藐三菩提心。 善男子。 如來爾時。 實不以指。 舉此大石。 在虛空中。 還置右掌。 吹令碎粖復合如本。 善男子。 當知即是慈善根力。 令諸力士見如是事。 復次善男子。 此南天竺。 有一大城。 名首波羅。 於是城中。 有一長者。 名曰盧至。 為眾導主。 已於過去無量佛所。 植諸善本。 善男子。 彼大城中。 一切人民。 信伏邪道。 奉事尼乾。 我時欲度彼長者故。 從王舍城。 至彼城邑。 其路中間相去六十五由旬。 步涉而往。 為欲化度彼諸人故。 彼眾尼乾。 聞我欲至首波羅城。 即作是念。 沙門瞿曇。 若至此者。 此諸人民。 便當捨我。 更不供給。 我等窮悴。 奈何自活。 諸尼乾輩。 各各分散。 告彼城人。 沙門瞿曇今欲來此。 然彼沙門。 委棄父母。 東西馳騁。 所至之處。 能令土地穀米不登。 人民饑饉。 死亡者眾。 病瘦相尋。 無可救解。 瞿曇無賴。 純將諸惡羅剎鬼神。 以為侍從。 無父無母。 孤窮之人。 而來諮啟為作門徒。 所可教詔。 純說虛空。 隨其至處。 初無安樂。 彼人聞已。 即懷怖畏。 頭面敬禮尼乾子足。 白言。 大師。 我等今者。 當設何計。 尼乾答言。 沙門瞿曇。 性好叢林。 流泉清水。 外設有者。 宜應破壞。 汝等便可相與出城。 諸有之處。 斬伐令盡。 莫使有遺。 流泉井池。 悉置糞穢。 堅閉城門。 各嚴器仗。 當壁防護。 勤自固守。 彼設來者。 莫令得前。 若不前者。 汝當安隱。 我等亦當作種種術。 令彼瞿曇。 復道還去。 彼諸人民。 聞是語已。 敬諾施行。 斬伐樹木。 污辱諸水。 莊嚴器仗。 牢自防護。 善男子。 我於爾時。 至彼城已。 不見一切樹木叢林。 唯見諸人莊嚴器仗。 當壁自守。 見是事已。 尋生憐愍。 慈心向之。 所有樹木還生如本。 復更生長。 其餘諸樹。 不可稱計。 河池泉井。 其水清淨。 盈滿其中。 如青瑠璃。 > Answer: They do not together make up a single Buddha, nor does each separately become one. This principle is difficult to comprehend; let us try to cite an analogy to consider it. It is like Guoqing Monastery: it is the dharmadhātu. The monks residing in the monastery are the ancient Buddhas. A traveler from afar visiting temporarily is one who temporarily resonates with the Buddha. On a later day, out of admiration he shaves his head and is assigned to the monastery; Guoqing is then my monastery. The pine paths of the Five Peaks, the terraces, halls, chambers, and corridors—all are mine. Instantly I obtain their enjoyment, without diminishing what belongs to others; it becomes my home. It is not that each person separately constructs a monastery; nor is it like others dividing up a monastery. If it were divided, it would depart along with the person; but the ever-abiding dharmadhātu cannot be divided. This meaning comes from the Nirvāṇa Sūtra: for example, by the road there is a great tree; its shade is cool and refreshing, and anyone who comes receives it, with no one barring them and no one carrying it away. Since this has been sealed by the golden mouth \[of the Buddha\], it can be upheld and practiced. Furthermore, capacity and response are interrelated; when the conditions of resonance and response converge, one can see all boundless Buddha-activities. This is because the Buddha is the sovereign condition, with his vast compassionate vows and the power of his wholesome roots of benevolence; and sentient beings are the fruition of equal flow, responding through their utmost sincerity, seeing him when their faculties are mature. Yet in general, none of this goes beyond one's own mind. Like the manifestation of lions from the fingers, the drunken elephant bowing to the feet, the compassionate mother meeting her child, the blind thief gaining sight, the city turning into lapis lazuli, the rock being hoisted into empty space, the Śākya woman's sores healing, and Devadatta's illness being cured—all are the power of the wholesome roots of benevolence cultivated and perfumed through accumulated kalpas by our original teacher, causing all sentient beings to see them within their own minds. Such matters as those above can corroborate the present text. Therefore the Mahāparinirvāṇa Sūtra says: The Buddha said: "Good son, when Devadatta instructed King Ajātaśatru to harm the Tathāgata, at that time I entered the great city of Rājagṛha, begging for food in sequential order. King Ajātaśatru then released the wild, intoxicated elephant Dhanapāla, intending to harm me and my disciples. Thereupon, in order to subdue the elephant Dhanapāla, I entered the absorption of loving-kindness, extended my hand and displayed it to him, whereupon five lions emerged from my five fingers. When the elephant saw this, fear arose in its mind, and it immediately evacuated its bowels, threw its whole body to the ground, and paid homage at my feet. Good son, at that time, at the tips of the five fingers of my hand there were in reality no lions; it was merely through the power of having cultivated the wholesome roots of benevolence that I caused him to be subdued. "Furthermore, good son, when I was about to enter nirvāṇa and had just set out toward the city of Kuśinagara, there were five hundred wrestlers along the road leveling, sweeping, and sprinkling it. In the middle of the road was a boulder; the crowd wished to lift and remove it, but with all their strength they could not. At that time I felt pity and gave rise to a mind of loving-kindness. Those wrestlers immediately saw me lift this great boulder with my big toe, hurl it into the sky, catch it again with my hand, place it on my right palm, blow on it so that it shattered into powder, and then bring it together again as before, causing the wrestlers' pride to subside. I then briefly expounded various essentials of the Dharma for them, causing them all to give rise to the mind of anuttarasaṃyaksaṃbodhi. Good son, at that time the Tathāgata in truth did not lift this great boulder with his toe, hold it in the sky, place it back on his right palm, blow on it to shatter it into powder, and restore it as it originally was. Good son, you should know that it was the power of the wholesome roots of benevolence that caused the wrestlers to see such things. "Furthermore, good son, in South India there is a great city named Śūrpāraka. In this city there was an elder named Ruci, who was a leader of the multitude and had already planted wholesome roots before immeasurable Buddhas of the past. Good son, in that great city all the people had faith in and submitted to heterodox paths, serving the Nirgranthas. At that time, wishing to deliver that elder, I traveled on foot from the city of Rājagṛha to that city, a distance of sixty-five yojanas between them along the road, wishing to transform and deliver those people. When those Nirgranthas heard that I was about to arrive at the city of Śūrpāraka, they had this thought: 'If the recluse Gautama arrives here, these people will surely abandon us and provide for us no longer; we will be impoverished and distressed—how will we sustain ourselves?' The Nirgranthas then dispersed in various directions and told the people of that city: 'The recluse Gautama now wishes to come here. But that recluse abandoned his father and mother, rushing about east and west; wherever he goes, he causes the land to fail to yield grain, the people to suffer famine, many to die, and emaciation and disease to follow one after another without relief. Gautama is a vagrant who brings only evil rākṣasas and spirits as his retinue; fatherless, motherless, solitary and destitute people come to inquire of him and become his disciples. What he teaches speaks purely of emptiness; wherever he goes, there is never any peace or joy.' When those people heard this, they harbored fear, bowed their heads to the ground in homage at the feet of the Nirgranthas, and said: 'Great teachers, what plan should we devise now?' The Nirgranthas replied: 'The recluse Gautama by nature loves groves, forests, flowing springs, and clear waters; if there are any outside, they ought to be destroyed. You should go out of the city together, wherever such things exist, and cut them all down completely, leaving none behind. In flowing springs, wells, and ponds, deposit filth and feces. Firmly bolt the city gates, let each equip their weapons, guard the ramparts, and vigilantly maintain your defense. If he should come, do not let him advance. If he does not advance, you will be secure. We shall also perform various arts to cause that Gautama to retrace his path and depart.' Having heard these words, those people respectfully assented and carried them out: cutting down trees, polluting all waters, equipping weapons, and firmly defending themselves. Good son, when I arrived at that city at that time, I did not see any trees, groves, or forests; I saw only the people equipped with weapons, guarding themselves upon the walls. Having seen this, I immediately felt pity and directed a mind of loving-kindness toward them: all the trees grew back as they originally were, and grew even further, and the remaining trees were beyond count; the rivers, ponds, springs, and wells became filled with pure water, like blue lapis lazuli." > — English (machine translation) (machine translation) - [Previous: 18.24](https://indike.org/pramana/in.bauddha.taisho.2016.18.24) - [Next: 18.25.2](https://indike.org/pramana/in.bauddha.taisho.2016.18.25.2) - [Up: 18.25](https://indike.org/pramana/in.bauddha.taisho.2016.18.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.25.1) — English, machine translation ## Linked texts (2) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-dharmaksema.16.7) — Classical Chinese - [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121.5.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.18.25.1](https://indike.org/pramana/in.bauddha.taisho.2016.18.25.1) · Pramāṇa