[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 9.50 # 佛祖歷代通載 9.50 佛祖歷代通載 9.50 - **Language:** Classical Chinese ### [9.50](https://indike.org/pramana/in.bauddha.taisho.2036.9.50) 雙林樹下當來解脫善惠大士。白國主救世菩薩。今欲修上中下善悉能受持。其上善略以虛懷為本。不著為宗。無相為因。涅槃為果。其中善略以治身為本。治國為宗。天上人間果報安樂。其下善略以護養眾生勝殘去殺普令百姓皆稟六齋。今聞皇帝崇法欲申論義未遂襟懷。故遣弟子傅暀告白。暀投書太樂令何昌。昌曰。約法師猶置啟。翕是國民。又非長老。殊無謙卑。豈敢進達。暀燒手御路。昌乃馳往同泰寺詢皓法師。勸速呈。二月十一日進書。帝覽之。遽遣詔迎。既至。帝問曰。從來師事何人。答曰。從無所從。來無所來。師事亦爾。昭明太子問大士。何不論義。答曰。菩薩所說非長非短非廣非狹非有邊非無邊如如正理。復有何言。帝曰。何為真諦。答曰。息而不滅。帝曰。息而不滅。此則有色。有色故鈍。如此則居士未免流俗。答曰。臨財無苟得。臨難無苟免。帝曰。居士大識禮。答曰。一切諸法不有不無。大千世界所有色像莫不皆空。百川叢注不過於海。無量如法不出真如。如來何故於三界九十六道中獨超其最。視一切眾生有若赤子。天下非道不安非禮不樂。帝默然。大士辭退。異日帝於壽光殿講金剛經。聖師云。大士能耳。帝即召大士。大士對帝執拍板講經。唱成四十九頌。遂還雙林。至陳太建元年四月將示寂。謂其徒曰。此身甚可厭惡。眾苦所集。要在護持三業精勤六度。若墮地獄卒難得脫。常須懺悔。又曰。吾滅已不得移寢床。七日當有法猛上人持像及鐘來鎮于此。弟子問。既歸寂後形體如何。曰山頂焚之。問若不遂復何如。曰勿用棺斂。但累甓為壇。移尸於上。屏風周繞。絳紗覆之。上建浮圖隨意安立。又問諸佛滅度時皆說功德。師之發迹可得聞乎。曰。我從第四天來為度汝等次補釋迦。故大品云。有菩薩從兜率天來。諸根猛利。疾與般若相應。即吾身是也。言訖跏趺而逝。壽七十有三。至七日上人法猛果持織成彌勒像及九乳鐘來鎮龕所。須臾不見。大士道具十餘事。晉天福中錢王發塔取靈骨十有六片。皆紫金色。并道具。就府城南建龍華寺。塑像安置。大士甞著心王銘一篇。其辭曰。 > 'Shanhui, the Great Being of future liberation beneath the twin grove trees, addresses the Lord of the State, the World-Saving Bodhisattva: He who now wishes to cultivate superior, middling, and inferior good can uphold them all. Superior good takes an empty mind as its root, non-attachment as its principle, signlessness as its cause, and nirvāṇa as its fruit. Middling good takes personal governance as its root, governing the state as its principle, yielding peaceful and joyful retribution in the heavens and the human realm. Inferior good takes protecting and nurturing living beings, subduing cruelty, abandoning slaughter, and causing all the common people universally to observe the Six Fast Days as its principle. Now, hearing that the Emperor venerates the Dharma and wishing to expound doctrine, yet not having fulfilled this aspiration, I have sent my disciple Fu Wang to declare this.' Wang submitted the letter to He Chang, Director of the Imperial Music Bureau. Chang said, 'Even Master Yue submits humble petitions. Xi is an ordinary subject, and not a venerable elder; he shows utter lack of humility. How could I dare present it?' Wang burnt his hand on the imperial road. Chang then galloped to Tongtai Monastery to consult Master Hao, who urged him to present it promptly. On the eleventh day of the second month, the letter was presented. The Emperor read it and immediately dispatched an imperial decree to welcome him. Once he arrived, the Emperor asked, 'From where did you come, and who did you serve as master?' He replied, 'Coming comes from nowhere; arriving arrives nowhere. Serving a master is likewise so.' Crown Prince Zhaoming asked the Great Being, 'Why do you not expound doctrine?' He replied, 'What the Bodhisattva speaks is neither long nor short, neither broad nor narrow, neither bounded nor boundless, the true principle of Suchness. What further words could there be?' The Emperor asked, 'What is the absolute truth (paramārtha-satya)?' He replied, 'It ceases, yet is not annihilated.' The Emperor said, 'If it ceases yet is not annihilated, then it has form. Having form, it is obtuse. In this case, the layman has not avoided vulgarity.' He replied, 'Faced with wealth, do not gain it improperly; faced with danger, do not avoid it improperly.' The Emperor said, 'The layman understands propriety well.' He replied, 'All dharmas are neither existent nor nonexistent. All forms and appearances throughout the trichiliocosm are entirely empty. The gathering and pouring of a hundred rivers do not exceed the sea; immeasurable dharmas of Suchness do not depart from True Suchness. For what reason is the Tathāgata uniquely supreme among the three realms and ninety-six paths? He regards all living beings as infants. The realm is not peaceful without the Way, nor joyful without propriety.' The Emperor remained silent. The Great Being took his leave. On another day, when the Emperor was lecturing on the Vajracchedikā Prajñāpāramitā Sūtra at the Shouguang Hall, the Sage Teacher said, 'Only the Great Being can do it.' The Emperor summoned the Great Being. Facing the Emperor, the Great Being held clappers and expounded the scripture, singing forty-nine verses; he then returned to Shuanglin. Coming to the fourth month of the first year of the Taijian era of the Chen dynasty, when about to demonstrate entering quiescence, he said to his disciples, 'This body is greatly detestable, a gathering of manifold sufferings. What is essential is guarding the three karmas and practicing the six pāramitās with diligence. If one falls into hell, it is difficult to escape quickly; one must constantly repent.' He also said, 'After my cessation, you must not move my couch. On the seventh day, the Superior Man Fameng will bring an image and a bell to guard this place.' A disciple asked, 'After you return to quiescence, how should the physical body be disposed of?' He said, 'Cremate it on the mountain peak.' He was asked, 'If that cannot be done, what then?' He said, 'Do not use a coffin. Merely stack bricks to make an altar and move the corpse atop it. Surround it with folding screens, cover it with crimson gauze, and erect a stupa above as you see fit.' They also asked, 'When the Buddhas enter cessation, they all proclaim their merits. May we hear the revelation of Master’s origins?' He said, 'I have come from the fourth heaven to deliver you all, succeeding next to Śākyamuni. Therefore, the Large Sūtra says: "There is a bodhisattva who comes from Tuṣita Heaven, whose faculties are keen and sharp, swiftly corresponding with prajñā." That is my very body.' Having spoken, he sat cross-legged and passed away at the age of seventy-three. On the seventh day, the Superior Man Fameng indeed brought a woven Maitreya image and a nine-boss bell to guard the shrine, which disappeared in an instant. There were more than ten items of the Great Being’s implements. During the Tianfu era of the Later Jin, King Qian opened the stupa and retrieved sixteen pieces of numinous relics, all of purplish-gold color, together with the implements. South of the prefecture city, he built Longhua Monastery, sculpted an image, and installed them. The Great Being once composed 'Inscription on the Mind King' (Xinwang ming), which read: > — English (machine translation) (machine translation) - [Previous: 9.49](https://indike.org/pramana/in.bauddha.taisho.2036.9.49) - [Next: 9.51](https://indike.org/pramana/in.bauddha.taisho.2036.9.51) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2036.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.9.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.9.50](https://indike.org/pramana/in.bauddha.taisho.2036.9.50) · Pramāṇa