[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) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 2.80 # 萬善同歸集 2.80 萬善同歸集 2.80 - **Language:** Classical Chinese ### [2.80](https://indike.org/pramana/in.bauddha.taisho.2017.2.80) 「又師子現指，醉象禮足，慈母遇子，盲則得明，城變金璃，石舉空界，釋女瘡合，調達病痊，皆是本師積劫熏修，慈善根力，能令苦者見如是事。今既承紹，合履玄蹤；乃至放生贖命，止殺興哀。斷燒煮之殃，釋籠罩之縶；續壽量之海，成慧命之因。遂得水陸全形，息陷網、吞鉤之苦；飛沈任性，脫焚林、竭澤之憂。免使穴罷新胎，巢無舊卵，脂消鼎鑊，肉碎刀砧。《梵網經》云：『若佛子，以慈心故，行放生業。一切男子是我父，一切女子是我母，我生生無不從之受生，故六道眾生，皆是我父母。而殺食者即殺我父母，亦殺我故身。一切地水，是我先身；一切火風，是我本體，故常行放生。乃至若不爾者，犯輕垢罪。』故知有情、無情不可傷害。《華嚴經》云：『佛子，菩薩摩訶薩作大國王，於法自在，普行教命，令除殺業；閻浮提內，城邑聚落，一切屠殺皆令禁斷。無足、二足、多足，種種生類，普施無畏，無欺奪心。廣修一切諸行，仁慈莅物，不行侵惱。發妙寶心，安隱眾生；於諸佛所，立深志樂。常自安住，三種淨戒；亦令眾生，皆如是住。菩薩摩訶薩，令諸眾生，住於五戒，永斷殺業；以此善根，如是迴向，所謂：「願一切眾生發菩薩心，具足智慧，永保壽命，無有終盡。」乃至見眾生，心懷殘忍，損諸人畜，所有男形，令身缺減，受諸楚毒；見是事已，起大慈悲，而哀救之。令閻浮提，一切人民，皆捨此業。』《涅槃經》云：『一切惜身命，無不畏刀杖；恕己以為喻，勿殺勿行杖。』昔有禪僧鄧隱峯，未出家時，曾射一猿子，墮地而終。須臾，猿母亦墮而死；因剖腹開，見肝腸寸寸而斷。遂捨其射業，因此出家。是知人形獸質，受報千差；愛結情根，其類一等。所以失林窮虎，乃委命於廬中；鎩翮驚禽，遂投身於案側。至如楊生養雀，寧有意於玉環？孔氏放龜，本無情於金印。命既無於大小，罪豈隔於賢愚？三業施為，切宜競慎。誤傷誤殺，尚答餘殃；故作故為，寧逃業迹？或受一日戒，或持八關齋；或不噉有情，或永斷葷血，不值三災之地，能昇六欲之天；既為長壽之緣，又積大慈之種。經云：『昔有迦羅越，興設大檀，請佛及僧。時有一人賣酪，主人駐食，勸令持齋聽經，至冥乃歸。婦語之言：「我朝來不食，相待至今。」遂破夫齋。半齋之福，猶生天上，七世人間，常得自然衣食。一日持齋，得六十萬歲自然之糧；又有五福：一者、少病。二者、身意安隱。三者、少婬。四者、少睡臥。五者、命終之後，神得生天，常識宿命。』 > Furthermore, lions manifested from his fingers; a drunken elephant bowed at his feet; a loving mother was reunited with her son; the blind gained sight; a city turned to gold and lapis lazuli; a stone was lifted into empty space; the wounds of a Śākya maiden healed; Devadatta's illness was cured—all these were due to our fundamental teacher's cultivation through accumulated kalpas, the power of his wholesome roots of benevolence, which enabled sufferers to behold such phenomena. Now that we have succeeded to his lineage, we ought to tread his profound footsteps, extending even to releasing living beings and ransoming life, halting slaughter and giving rise to pity. Sever the calamity of boiling and roasting, and loose the bonds of cages and nets; continue the ocean of lifespan, and bring about the cause for the life of wisdom. Thus beings of water and land maintain their whole forms, putting an end to the suffering of being trapped in nets and swallowing hooks; flying and diving freely according to their natures, they escape the dread of burning forests and drained lakes. Prevent dens from losing new broods, nests from lacking old eggs, fat from melting away in cauldrons, and flesh from being chopped upon cutting boards. The Brahmajāla Sūtra says: 'If one is a disciple of the Buddha, out of a compassionate heart one should carry out the practice of releasing living beings. All men are my fathers, and all women are my mothers; there has not been a life in which I was not born from them, and therefore the sentient beings of the six destinies are all my parents. Thus, killing and eating them is killing my parents, and also killing my former bodies. All earth and water have been my previous bodies; all fire and wind are my original substance; therefore, always practice releasing living beings. \[…\] Indeed, if one does not do so, one commits a light defiling offense.' Thus we know that sentient and insentient beings must not be harmed. The Avataṃsaka Sūtra says: 'Disciples of the Buddha, when a bodhisattva-mahāsattva acts as a great king, being sovereign in the Dharma, he universally executes decrees to eradicate the karma of killing; throughout Jambudvīpa, in all cities, towns, and settlements, all butchery and slaughter are completely prohibited. To footless beings, two-footed beings, and many-footed beings—all the various classes of life—he universally grants fearlessness, harboring no mind of deceit or plunder. He extensively cultivates all practices, overseeing creatures with benevolence and kindness, never committing encroachment or torment. Generating the wondrous jewel-mind, he brings peace and security to sentient beings; in the presence of the Buddhas, he establishes deep aspiration. He constantly abides naturally in the three kinds of pure precepts, and also causes sentient beings to abide likewise. The bodhisattva-mahāsattva causes sentient beings to abide in the five precepts and eternally sever the karma of killing; with these wholesome roots, he makes dedication in this way, namely: "May all sentient beings generate the bodhisattva mind, be endowed with wisdom, and eternally preserve their lifespans without ever coming to an end." \[…\] Furthermore, seeing sentient beings harbor cruelty, harming the male forms of humans and animals so as to mutilate their bodies and inflict bitter pain, having seen these things, he gives rise to great compassion and piteously rescues them, causing all the people of Jambudvīpa to abandon this karma.' The Mahāparinirvāṇa Sūtra says: 'All cherish their bodies and lives; none does not fear knives and staves. Take yourself as an analogy: do not kill, do not strike.' Formerly there was the Chan monk Deng Yinfeng: before leaving householder life, he once shot a young ape, which fell to the ground and died. Shortly after, the mother ape also fell and died. When he cut open her belly, he saw that her liver and intestines were severed inch by inch. He thereupon abandoned his archery and left householder life because of this. Thus we know that though human forms and animal natures receive a thousand different retributions, their bonds of affection and roots of feeling are of one identical kind. For this reason, a cornered tiger that lost its forest entrusted its life to a hut; a frightened bird with clipped wings threw itself beside a desk. As for Mr. Yang raising the sparrow, did he have any intention toward jade rings? When Kong released the turtle, he originally had no thought for a golden seal. Since life knows no distinction between great and small, how could sin distinguish between the worthy and the foolish? In carrying out the actions of the three karmas, one should be exceedingly cautious and vigilant. If accidental injury and accidental killing still incur remaining retribution, how could deliberate deeds and intentional actions escape the traces of karma? Whether observing the precepts for a single day or upholding the eight fasting vows; whether not consuming sentient beings or eternally cutting off pungent roots and blood, one will not encounter places of the three calamities and can ascend to the heavens of the six desires; this serves both as a condition for long life and accumulates the seeds of great compassion. A sūtra says: 'Formerly, a gṛhapati held a great dana-offering, inviting the Buddha and the Saṅgha. At that time, a man selling curd was detained by the host to eat, and was urged to uphold the fast and listen to the sūtras, returning home only at dusk. His wife said to him: "I have not eaten since morning, waiting for you until now." Thereupon he broke his fast. Yet for the merit of half a day's fast, he was still born in heaven, and for seven lifetimes among humans he always obtained natural food and clothing. Upholding the fast for one day obtains natural sustenance for six hundred thousand years; moreover, there are five blessings: first, few illnesses; second, peace and ease of body and mind; third, little lust; fourth, little sleep; fifth, after the end of life, the spirit is born in heaven and constantly knows past lives.' > — English (machine translation) (machine translation) - [Previous: 2.79](https://indike.org/pramana/in.bauddha.taisho.2017.2.79) - [Next: 2.81](https://indike.org/pramana/in.bauddha.taisho.2017.2.81) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2017.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.2.80) — English, machine translation ## Linked texts (1) - [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121.44.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.2.80](https://indike.org/pramana/in.bauddha.taisho.2017.2.80) · Pramāṇa