[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) › [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037) › 2.190 # 釋氏稽古略 2.190 釋氏稽古略 2.190 - **Language:** Classical Chinese ### [2.190](https://indike.org/pramana/in.bauddha.taisho.2037.2.190) 傅大士　齊明帝建武四年五月八日生婺州義烏縣雙林鄉傅宣慈家。名翕。字玄風。號善慧。至是壬辰十六歲。娶劉氏有子二人。曰普建普成。梁普通元年年二十四。泝水於稽亭塘下。西域沙門嵩頭陀引之臨水觀影。圓光寶蓋法從甚盛。心感悟之。遂於松山之頂。因雙稠樹創庵而居。名曰雙林。自號雙林樹下當來解脫善慧大士。種植蔬果。為人傭作。晝作夜歸。與妻妙光敷演佛法。苦行七年。至大通二年。弟子日眾大士欲導群品。乃化妻子鬻身昉設大會。中大通六年大士遣弟子傅暀詣闕奉書。有詔赴闕。閏十二月到建康。帝聞大士神異。預鎖諸門。大士以木槌扣一門諸門悉啟。直入善言殿。帝問師事從誰。答曰。從無所從。師無所師。事無所事。帝為設食竟。上鍾山定林寺。詔令資給。大同五年大士再入都。三月帝召見壽光殿。共論真諦。大士曰。息而不滅。帝又請講金剛經。大士揮按一拍而起。帝不喻再請講。大士乃索拍版陞座。唱四十九頌遂便去。逮今頌行于世。大士一日頂冠披衲靸履。帝問是僧邪。士以手指冠。帝曰是道邪。士以手指靸履。帝曰是俗邪。士以手指衲衣辭闕而還。大同十年大士設大法會。普為眾生懺滅罪苦。速得解脫。大士以佛經目繁多人或不能遍閱。乃建大層龕。中心立一柱。啟八面而實諸經。謂之輪藏。立願曰。登吾藏門者。生生世世不失人身。發菩提心者。能推輪藏。即與持誦諸經功德無異。今之輪藏設大士像始此也。大士於陳宣帝大建元年四月告普建普成二法師等曰。我從第四天來。為度眾生。汝等慎護三業。精勤六度。行懺悔法。免墮三塗。至二十四日入于涅槃。壽七十三。闍維收舍利。頂骨葬雙林。今成大道場。大士偈語並行於世。嘗著心王銘。其辭曰。觀心空王。玄妙難測。無名無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色裏膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。念念佛心。佛心念佛。欲得早成。戒心自律。淨律淨心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪瞋體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沈。諸佛菩薩。了此安心。明心大士。悟此玄音。身心性妙。用無能改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性雖空。能凡能聖。是故相勸。好生防慎。剎那造作。還復漂沈。清淨心智。如世黃金。般若法藏。盡在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。 > Mahāsattva Fu: Born on the eighth day of the fifth month in the fourth year of the Jianwu era of Emperor Ming of Southern Qi, in the home of Fu Xuanci in Shuanglin Village, Yiwu County, Wuzhou. His given name was Xi, his courtesy name Xuanfeng, and his sobriquet Shanhui. By the renchen year \[512\], he was sixteen years old. He married Lady Liu and had two sons, named Pujian and Pucheng. In the first year of the Putong era of Liang \[520\], at the age of twenty-four, while wading in the water below the dike of Jiting, the Western Regions śramaṇa Song the Ascetic led him to the water's edge to look at his reflection: a circular halo, a jewelled canopy, and a magnificent retinue of Dharma protectors. His mind awakened to this. He then founded a hermitage and dwelt at the summit of Mount Song, beside two intertwined trees, naming it Shuanglin (Twin Trees). He gave himself the title "Mahāsattva Shanhui of Future Liberation under the Twin Trees." He planted vegetables and fruit and worked for others as a hired hand; he worked by day and returned by night, expounding the Buddha Dharma together with his wife, Miaoguang. After practicing austerities for seven years, by the second year of the Datong era \[528\], his disciples grew more numerous by the day. Wishing to guide all beings, the Mahāsattva converted his wife and children to sell themselves so as to initiate a great assembly. In the sixth year of the Zhongdatong era \[534\], the Mahāsattva sent his disciple Fu Wang to the palace to present a letter. An edict summoned him to court. In the intercalary twelfth month, he arrived in Jiankang. The emperor, having heard of the Mahāsattva's spiritual wonders, had all the gates locked in advance. The Mahāsattva knocked on one gate with a wooden mallet, and all the gates opened. He entered directly into the Shanyan Hall. The emperor asked: "Whom does the master serve and follow?" He answered: "Following nothing to follow, the master is no master; serving nothing to serve." After the emperor hosted a meal for him, the Mahāsattva went up Mount Zhong to Dinglin Monastery; an edict ordered that he be provided with necessities. In the fifth year of the Datong era \[539\], the Mahāsattva entered the capital a second time. In the third month, the emperor summoned him to an audience in the Shouguang Hall to discuss the ultimate truth together. The Mahāsattva said: "It ceases, yet is not extinguished." The emperor further invited him to lecture on the Diamond Sūtra. The Mahāsattva swept the table with a single slap and rose. The emperor did not understand and invited him to lecture again. The Mahāsattva then asked for clappers, ascended the seat, sang forty-nine verses, and promptly departed. To this day, these verses circulate in the world. One day, the Mahāsattva wore a hat, donned a patchwork robe, and slipped into sandals. The emperor asked: "Are you a monk?" The Mahāsattva pointed his finger at his hat. The emperor said: "Are you a Daoist?" The Mahāsattva pointed his finger at his sandals. The emperor said: "Are you a layman?" The Mahāsattva pointed his finger at his patchwork robe, took his leave of the palace, and returned. In the tenth year of the Datong era \[544\], the Mahāsattva established a great Dharma assembly, broadly repenting and eradicating sins and sufferings for sentient beings so that they might swiftly attain liberation. Considering that the catalogue of Buddhist sutras was vast and many people might not be able to read through them all, the Mahāsattva constructed a great tiered shrine, erected a single pillar in the centre, and opened eight sides to house the various sutras, calling it a revolving repository (lunzang). He made a vow: "May those who enter the doors of my repository not lose the human body throughout life after life. If those who arouse the bodhicitta can turn this revolving repository, the merit shall be no different from upholding and reciting the various sutras." The present-day revolving repositories featuring statues of the Mahāsattva began with this. In the fourth month of the first year of the Dajian era of Emperor Xuan of Chen \[569\], the Mahāsattva told the two Dharma masters Pujian and Pucheng and others: "I have come from the fourth heaven to deliver sentient beings. You must carefully guard the three karmas, diligently practice the six perfections, and carry out the method of repentance, to avoid falling into the three wretched paths." On the twenty-fourth day, he entered nirvāṇa at the age of seventy-three. The cremation (jhāpita) yielded relics (śarīra), and his parietal bone was buried at Shuanglin, which has now become a great bodhimaṇḍa. The Mahāsattva's verses and sayings circulate throughout the world. He once composed the Inscription on the Mind King, which says: / "Contemplate the Mind King of emptiness, / Mysterious, wondrous, and hard to fathom. / Devoid of name and devoid of form, / It possesses great spiritual power, / Able to eradicate a thousand calamities / And accomplish ten thousand virtues. / Though its substance and nature are empty, / It can administer the norms of phenomena. / Look at it, yet it has no form; / Call to it, and there is sound. / Serving as the great Dharma commander, / With the mind-precepts it transmits the sutras. / Like the saltiness in water, / Or the glue-lacquer inside pigment, / It is definitely present, / Though its form is unseen. / The Mind King is also like this, / Residing within the body, / Entering and exiting through the facial gates, / Responding to things and according with feelings. / Free, easy, and unimpeded, / Whatever it undertakes is accomplished. / Comprehend the original and recognize the mind; / Recognizing the mind, one sees the Buddha. / This mind is the Buddha; / This Buddha is the mind. / In thought after thought, it is the Buddha-mind; / The Buddha-mind is mindful of the Buddha. / If you wish to achieve it early, / Restrain the mind with self-discipline. / Pure discipline makes the mind pure; / The mind itself is the Buddha. / Aside from this Mind King, / There is no other Buddha. / If you seek to become a Buddha, / Do not be defiled by a single thing. / Though mind-nature is empty, / Greed and anger have substantial form. / Entering this Dharma gate, / Sit upright and attain Buddhahood. / Having reached the other shore, / One obtains the pāramitās. / The true seeker who admires the Way / Observes his own mind; / Knowing the Buddha is within, / He does not seek outside. / The mind itself is the Buddha; / The Buddha itself is the mind. / When the mind is bright, one recognizes the Buddha; / Clearly comprehending, one recognizes the mind. / Apart from the mind, there is no Buddha; / Apart from the Buddha, there is no mind. / If not for the Buddha, none can fathom it; / None can be equal to the task. / Grasping at emptiness and lingering in quiescence, / One drifts and sinks therein. / The Buddhas and Bodhisattvas / Comprehended this and pacified the mind. / The Mahāsattvas of enlightened mind / Awoke to this subtle tone. / The nature of body and mind is wondrous, / Its function cannot be altered. / Therefore, the wise person / Sets the mind free in ease. / Do not say the Mind King / Is empty and lacks substance or nature: / It can cause the physical body / To act evilly or act rightly. / It is neither existent nor non-existent, / Hidden and manifest without fixity. / Though mind-nature is empty, / It can be ordinary and can be holy. / Therefore, I urge you all / To carefully guard and be cautious. / In an instant of fabrication, / You will drift and sink once again. / The pure mind-wisdom / Is like gold in the world. / The Dharma treasury of prajñā / Is entirely within body and mind. / The Dharma-jewel of the unconditioned / Is neither shallow nor deep. / All Buddhas and Bodhisattvas / Have comprehended this fundamental mind. / For those with the conditions to encounter it, / It belongs neither to past, future, nor present." > — English (machine translation) (machine translation) - [Previous: 2.189](https://indike.org/pramana/in.bauddha.taisho.2037.2.189) - [Next: 2.191](https://indike.org/pramana/in.bauddha.taisho.2037.2.191) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2037.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2037~en-mt.2.190) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2037.2.190](https://indike.org/pramana/in.bauddha.taisho.2037.2.190) · Pramāṇa