[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) › [曆代法寶記](https://indike.org/pramana/in.bauddha.taisho.2075) › 1.9 # 曆代法寶記 1.9 曆代法寶記 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.2075.1.9) 自教法東流三百年。前盡無事相法則。後因晉石勒時。佛圖澄弟子道安法師在襄陽。秦苻堅遙聞道安名。遂遣使伐襄陽取道安法師。秦帝重遇之。長安衣冠子弟詩賦諷誦皆依附學。不依道安法師。義不中難此是也。智辯聰俊。講造說章門。作僧尼軌範。佛法憲章。受戒法則。條為三例。一曰行香定坐。二曰常六時禮懺。三曰每月布薩悔過。事相威儀法事呪願讚歎等。出此道安法師。近代蜀僧嗣安法師。造齋文四卷。現今流行。楞伽經云。乃至有所立。一切皆錯亂。若見於自心。則是無為諍。又云。若依止少法。而有少法起。若依止於事。此法即便壞。又云。隨言而取義。建立於佛法。以彼建立故。死墮地獄中。又云。理教中求我。是妄垢惡離。離聖教正理。欲滅或返增。是外道狂言。智者不應說。金剛經云。離一切諸相即名諸佛。又云。若以色見我。以音聲求我。是人行邪道。不能見如來。思益經云。比丘云何隨佛教。云何隨佛語。若稱讚毀辱。其心不動。是隨佛教。又答云。若不依文字語言。是名隨佛語。比丘云何應受供養。答言。於法無所取者。云何消供養。不為世法之所牽者。誰人報佛恩。答言。依法修行者。諸小乘禪及諸三昧門。不是達摩祖師宗旨。列名如後。白骨觀。數息觀。九相觀。五停觀。日觀。月觀。樓臺觀。池觀。佛觀。又禪祕要經云。人患熱病相涼冷觀。患冷病作熱相觀。色相作毒蛇觀不淨觀。愛好飯食作蛇蛆觀。愛好衣作熱鐵纏身觀。諸餘三昧觀等。禪門經云。坐禪觀中。見佛形像。三十二相。種種光明。飛行騰虛空。變現自在。為真耶為虛妄。佛言。坐禪見空無有物。若見於佛三十二相。種種光明。飛騰虛空。變為自在。皆是自心顛倒。繫著磨網。於空寂滅見如是事。即虛妄。楞伽經云。如是種種相。墮於外道見。法句經云。若學諸三昧。是動非坐禪。心隨境界流。云何名為定。金剛經三昧經云。我不入三昧。不住坐禪。是無生禪。思益經云。不依止欲界。不住色無色。行如是禪定。是菩薩遍行。維摩經云。維摩詰訶舍利弗林間晏坐。訶須菩提大迦葉不平等。轉女身經云。無垢光女訶天帝釋。汝聲聞乘人。畏生死樂涅槃。決定毘尼經。菩薩乘人。畏生持開通戒。聲聞乘人。持盡遮戒盡護戒。藥師經云。佛訶阿難。汝聲聞人。如盲如聾。不識無上空義。佛頂經云。訶聲聞人。得少為足此七。佛藏經云。舍利弗。如來在世。三寶一味。我滅度後。分為五部。舍利弗。惡魔於今。猶尚隱身。佐助調達。破我法僧。如來大智。現在世故。弊惡魔眾。不能成其大惡。當來之世。惡魔變身。作沙門形。入於僧中。種種邪說。令多眾生。入於邪見。為說邪法。爾時惡人。為魔所迷。各執所見。我是彼非。舍利弗。如來豫見未來世中如是破法事。故說是深經。悉斷惡魔諸所執著。阿難。譬如惡賊於王大臣不敢自見盜他物者。不自言賊。如是阿難。破戒比丘成就非沙門法。尚不自言我是惡人。況能向餘人說自言罪。阿難。如是經者。破戒比丘隨得聞時。自降伏則有慚愧。持戒比丘得自增長。大佛頂經云。即時如來普告大眾及阿難言。汝等有學緣覺聲聞。今日迴心趣大菩提無上妙覺。吾今已說真修行法。汝由未識。修奢摩他。毘鉢舍那。微細魔事。境現前。汝不能識。洗心非正。落於邪見。或汝蘊魔。或復天魔。或著鬼神。或遭魑魅。心中不明。認賊為子。又復於中。得少為足。如第四禪無聞比丘。妄言證聖。天報已畢。衰相現前。謗阿羅漢。身遭難後。有墮入阿鼻地獄。所以釋迦如來傳金襴袈裟。令摩訶迦葉在鷄足山。待彌勒世尊下生分付。今惡世時。學禪者眾。我達摩祖師遂傳袈裟表其法正。令後學者有其稟承也。忽大師當在黃梅憑茂山日。廣開法門。接引群品。當此之時。學道者千萬餘人。並是昇堂入室。智詵。神秀。玄蹟。義方。智德。惠藏。法如。老安。玄約。劉主薄等。並盡是當官領袖。蓋國名僧。各各自言。為大龍像。為言得底。乃知非底也。忽有新州人。俗姓盧。名惠能。年二十二。拜忍大師。大師問。汝從何來。有何事意。惠能答言。從嶺南來。亦無事意。唯求作佛。大師知是非常人也。大師緣左右人多。汝能隨眾作務否。惠能答。身命不惜。但作務。遂隨踏碓八箇月。大師惠能根機成就。遂默喚付法及與所傳信袈裟。即令出境。後惠能恐畏人識。常隱在山林。或在新州。或在韶州。十七年在俗。亦不說法。後至海南制心寺。遇印宗法師講涅槃經。惠能亦在坐下。時印宗問眾人。汝總見風吹幡。于上頭幡動否。眾言見動。或言見風動。或言見幡動。不是幡動。是見動。如是問難不定。惠能於座下立答法師。自是眾人妄相心。動與不動。非見幡動。法本無有動不動。法師聞說驚愕忙然。不知是何言。問。居士從何處來。惠能答。本來不來。今亦不去。法師下高座。迎惠能就房。子細借問。一一具說東山佛法及有付囑信袈裟。印宗法師見已。頭面禮足歎言。何期座下有大菩薩。語已又頂禮。請惠能為和上。印宗師自稱弟子。即與惠能禪師剃頭披衣已。自許弟子及講下門徒嘆言。善哉善哉。黃梅忍大師法比見聞流嶺南。誰知今在此間。眾人識否。咸言不識。印宗法師曰。吾所說法猶如瓦礫。今有能禪師。傳忍大師法。喻如真金深不思議。印宗法師領諸徒眾。頂禮能禪師足。恐人疑。及請所傳信袈裟。示眾人。并自身受菩薩戒。印宗師共大眾送。能禪師歸漕溪。接引群品。廣開禪法。天下知聞漕溪法最不思議。後時大周立則天即位。敬重佛法。至長壽元年。勅天下諸州。各置大雲寺。二月二十日。勅使天冠郎中張昌期。往韶州漕溪。請能禪師。能禪師託病不去。則天後至萬歲通天元年。使往再請能禪師能禪師。既不來。請上代達摩祖師傳信袈裟。朕於內道場供養。能禪師依請即擎達摩祖師傳信袈裟與勅使。迴得信袈裟。則天見得傳信袈裟來甚喜悅。於內道場供養。萬歲通天二年七月。則天勅天冠郎中張昌期。往資州得純寺。請詵禪師。詵禪師授請赴京內道場供養。至久待年。使荊州玉泉寺請秀禪師。安州受山寺請玄蹟禪師。隨州大雲寺請玄約禪師。洛州嵩山會善寺請老安禪師。則天內道場供養。則天本請大德。緣西國有三藏婆羅門。則天常偏敬重。釰南智詵禪師當有疾。思念歸鄉。為關山阻遠。心有少憂。其邪通婆羅門云。彼與此何殊。禪師何得思鄉。智詵答。三藏何以知之。答云。禪師但試舉意看無有不知者。詵有云。去也。看相身著俗人衣裳於西市曹門看望。其三藏云。大德僧人何得著俗衣市中而看。詵又云。好看去也。相身往禪定寺佛圖相輪上立。三藏又云。僧人何得登高而立。詵云。赭迴好好更看去也。即當處依法想念不生。其三藏於三界內尋看竟不可得。三藏婆羅門遂生敬仰。頂禮詵足。白和上言。不知唐國有大佛法。今自責身心懺悔。則天見三藏歸依詵禪師。則天諮問諸大德。和上等有慾否。神秀玄約老安玄蹟等皆言無慾。則天問詵禪師。和上有慾否。詵禪師恐不放歸順則天意。答有慾。則天又問云。何得有慾。詵答曰。生則有慾。不生則無慾。則天言下悟。又見三藏歸依詵和上。則天倍加敬重。詵禪師因便奏請歸鄉。勅賜新翻花嚴經一部。彌勒繡像及幡花等。及將達摩祖師信袈裟。則天云。能禪師不來。此代袈裟亦奉上和上。將歸故鄉永為供養。則天至景龍元年十一月。又使內侍將軍薛蕳至曹溪能禪師所。宣口勅云。將上代信袈裟奉上詵禪師。將受持供養。今別將摩納袈裟一領。及絹五百疋充乳藥供養。 > For three hundred years after the teaching flowed east, there were initially no formal rules for phenomenal practice. Later, during the time of Shi Le of the Jin, Dharma Master Dao'an, a disciple of Fotudeng, was in Xiangyang. Fu Jian of the Qin heard Dao'an's reputation from afar and thereupon dispatched an army to attack Xiangyang to take Dharma Master Dao'an. The Emperor of Qin treated him with great esteem. The scions of the elite families of Chang'an relied upon him when studying poetry, rhapsodies, and recitation; hence the saying: "If one does not rely on Dharma Master Dao'an, one's sense will not withstand challenge." He was intellectually brilliant, giving lectures and composing commentaries, establishing standards for monks and nuns, institutional regulations for the Buddhadharma, and rules for receiving precepts, which were divided into three categories: first, offering incense and determining the seating; second, regular worship and repentance throughout the six periods of the day; third, monthly poṣadha and repentance of transgressions. Phenomenal practices, deportment, ritual services, spells, prayers, praises, and the like all originated from this Dharma Master Dao'an. In recent times, the Shu monk Dharma Master Ci'an composed the Fasting Rituals in four scrolls, which are currently in circulation. The Laṅkāvatāra Sūtra says: "Whatever is established is all confused and erroneous; if one sees into one's own mind, then there are no conditioned disputes." It also says: "If one relies on the slightest dharma, then the slightest dharma arises; if one relies on phenomenal things, this dharma is immediately destroyed." It also says: "Grasping meanings according to words and thereby establishing the Buddhadharma—because of that establishment, upon death one falls into hell." It also says: "To seek me within doctrinal teaching is a delusion, defilement, and an evil departure; departing from the holy teachings and correct principle, desiring extinction they instead increase \[defilements\]—these are the wild words of non-Buddhists, which the wise should not utter." The Diamond Sūtra says: "Leaving behind all characteristics is called the Buddhas." It also says: "If one sees me by form, or seeks me by sound, this person walks a deviant path and cannot see the Tathāgata." The Sūtra of the Questions of Viśeṣacinti says: "How does a monk follow the Buddha's teaching? How does he follow the Buddha's words? If praised or reviled, his mind is unmoved—this is following the Buddha's teaching." It also answers: "If one does not rely on written words or spoken language, this is called following the Buddha's words. How should a monk receive offerings? Answer: One who grasps nothing in phenomena. How does he digest offerings? One who is not dragged along by worldly dharmas. Who repays the Buddha's kindness? Answer: One who practices according to the Dharma." The various Hīnayāna meditations and various samādhi gates are not the central宗旨 of Patriarch Bodhidharma. Their names are listed as follows: white bone visualization, counting breaths visualization, nine aspects visualization, five stops visualization, sun visualization, moon visualization, tower visualization, pond visualization, and Buddha visualization. Furthermore, the Sūtra of the Secret Essentials of Chan says: "When a person suffers from a hot disease, perform the cool and cold visualization; when suffering from a cold disease, perform the hot visualization. Perform the poisonous snake visualization and impurity visualization on physical form. Perform the snake and maggot visualization on beloved food and drink. Perform the burning iron wrapped around the body visualization on beloved clothing." As for all the other samādhi visualizations and the like, the Chan Gate Sūtra says: "In seated meditation and visualization, if one sees the Buddha's bodily form, thirty-two marks, various lights, flying up into empty space, and manifesting freely, is it true or is it illusory? The Buddha said: Seated meditation sees emptiness without any objects; if one sees the Buddha's thirty-two marks, various lights, flying into empty space, and manifesting freely, all are the inversions of one's own mind, bound in Māra's net. Seeing such things within empty extinction is illusory." The Laṅkāvatāra Sūtra says: "Such various characteristics fall into the views of non-Buddhists." The Dharmapada says: "If one studies various samādhis, this is movement, not seated meditation; when the mind flows along with sensory realms, how can it be called concentration?" The Diamond Samādhi Sūtra says: "I do not enter samādhi and do not abide in seated meditation; this is unproduced chan." The Sūtra of the Questions of Viśeṣacinti says: "Not relying on the desire realm, not abiding in form or formlessness—practicing meditation like this is the universal practice of a bodhisattva." The Vimalakīrti Sūtra says: Vimalakīrti rebuked Śāriputra for quiet sitting in the forest, and rebuked Subhūti and Mahākāśyapa for lack of impartiality. The Sūtra on Transforming the Female Body says: The Maiden Vimalaprabhā rebuked Śakra, Devānāmindra: "You people of the śrāvaka vehicle fear birth and death and delight in nirvāṇa." The Vinayaviniścaya Sūtra states: "Persons of the bodhisattva vehicle fear birth and uphold the open and permeable precepts; persons of the śrāvaka vehicle uphold strictly prohibitive precepts and completely protective precepts." The Bhaiṣajyaguru Sūtra says: The Buddha rebuked Ānanda: "You śrāvakas are like the blind and the deaf, not understanding the supreme meaning of emptiness." The Śūraṅgama Sūtra says: Rebuking the śrāvakas for taking a little to be sufficient—these seven instances. The Buddhapiṭaka Sūtra says: "Śāriputra, while the Tathāgata is in the world, the Three Jewels are of one taste; after my parinirvāṇa, they will divide into five divisions. Śāriputra, evil Māra even now still conceals his body and aids Devadatta in breaking my Dharma and Saṃgha. Because the Tathāgata's great wisdom is present in the world, the depraved and evil hosts of Māra cannot accomplish their great evil. In the future age, evil Māra will transform his body into the form of a śramaṇa and enter into the Saṃgha, preaching various deviant doctrines to cause many sentient beings to fall into deviant views, expounding deviant teachings for them. At that time evil people, deluded by Māra, will each grasp onto their own views, saying 'I am right and they are wrong.' Śāriputra, the Tathāgata foresaw such matters of destroying the Dharma in future ages; therefore, I preach this profound sūtra, entirely severing all that evil Māra grasps. Ānanda, just as an evil thief before the king and great ministers does not dare let it be seen that he has stolen another's goods and does not call himself a thief, so it is, Ānanda: a monk who breaks the precepts and accomplishes non-śramaṇa dharmas still does not say of himself, 'I am an evil person'—how much less could he state his own offenses to others? Ānanda, when a monk who has broken the precepts hears such a sūtra, if he subdues himself, he will feel shame and remorse, and a monk who upholds the precepts will naturally grow." The Great Śūraṅgama Sūtra says: "At that time the Tathāgata broadly addressed the great assembly and Ānanda: 'All of you who are learners, pratyekabuddhas, and śrāvakas, today turn your minds to aspire toward great bodhi, the supreme wondrous awakening. I have now expounded the true method of cultivation. Because you do not yet know it, when practicing śamatha and vipaśyanā subtle demonic events and sensory realms manifest before you, and you are unable to recognize them. Cleansing the mind incorrectly, you fall into deviant views, either from your own skandha demons, or heavenly demons, or possession by ghosts and spirits, or encounter with mountain elves. With an unclear mind, you mistake a thief for your son. Moreover, within this you take a little to be sufficient, like the Unlearned Monk of the fourth dhyāna, who falsely claimed to have realized sainthood; when his heavenly retribution ended and the signs of decay appeared before him, he slandered the arhats, and after his physical body met disaster, he fell into the Avīci Hell.' This is why Śākyamuni Tathāgata transmitted the golden brocade kāṣāya, ordering Mahākāśyapa to wait at Mount Kukkuṭapāda for Maitreya the World-Honoured One to descend and be born to hand it over. Now, in this evil age, those who study Chan are numerous. My Patriarch Bodhidharma therefore transmitted the kāṣāya to signify the correctness of his Dharma, so that later students would have their authentic lineage. Formerly, when the Great Master \[Hongren\] was at Mount Pingmao in Huangmei, he widely opened the Dharma gate to receive and guide all kinds of people. At that time, those studying the Way numbered more than ten thousand, and all entered the hall and entered the chamber. Zhizhen, Shenxiu, Xuanji, Yifang, Zhide, Huizang, Faru, Lao'an, Xuanyue, Liu Zhubu, and others were all leaders of their day, famous monks of the realm. Each said of himself that he was a great dragon-elephant, saying he had attained it, but actually did not attain it. Suddenly there was a man from Xinzhou, secular surname Lu, named Huineng, aged twenty-two, who came to pay homage to Master Ren. The Master asked: 'Where have you come from? What is your purpose?' Huineng answered: 'I have come from Lingnan; I also have no purpose other than to seek to become a Buddha.' The Master knew he was an extraordinary person. Because there were many people around him, the Master asked: 'Can you engage in labor alongside the community?' Huineng answered: 'I do not spare body or life; I will simply work.' Thereupon he trod the pestle along with them for eight months. The Master saw that Huineng's capacity was fulfilled, and so secretly summoned him, transmitted the Dharma and handed over the verified kāṣāya, and immediately ordered him to leave the region. Afterwards, Huineng feared that people would recognize him, and so constantly hid in mountain forests, sometimes in Xinzhou, sometimes in Shaozhou, remaining among the laity for seventeen years, and not preaching the Dharma. Later he went to Hainan's Zhixin Temple, where he encountered Dharma Master Yinzong lecturing on the Mahāparinirvāṇa Sūtra. Huineng was also in the audience. At that time, Yinzong asked the assembly: 'You all see the wind blowing the banner; above, is the banner moving or not?' The assembly said they saw it moving; some said they saw the wind moving, some said they saw the banner moving, and some said it was not the banner moving, but seeing that was moving. As the debate went on unsettled, Huineng stood up from among the audience and answered the Dharma Master: 'It is merely the assembly's deluded minds; movement and non-movement are not seeing the banner move. The Dharma fundamentally has neither movement nor non-movement.' The Dharma Master heard this and was astonished and bewildered, not knowing what these words meant. He asked: 'Where does the layman come from?' Huineng answered: 'Fundamentally I have not come, and now I do not go.' The Dharma Master stepped down from the high seat, welcomed Huineng into his room, and inquired in detail. Huineng recounted one by one the East Mountain Buddhadharma and that he had been entrusted with the verified kāṣāya. When Dharma Master Yinzong saw it, he prostrated with his head to the feet, praising: 'How could I have expected a great bodhisattva in my audience!' Having spoken, he bowed again and requested Huineng to be his upādhyāya, Yinzong himself claiming to be his disciple. He immediately shaved Chan Master Huineng's head and clothed him in monk's robes. Yinzong and his lecturing disciples sighed: 'How excellent! How excellent! Master Ren's Dharma of Huangmei was recently heard to have flowed to Lingnan; who knew it is now right here! Do you all recognize him?' Everyone said: 'We do not recognize him.' Dharma Master Yinzong said: 'The Dharma I preach is like tiles and rubble; now Chan Master Neng transmits Master Ren's Dharma, which is like pure gold, profoundly inconceivable.' Dharma Master Yinzong led the disciples to prostrate at Chan Master Neng's feet. Fearing people might doubt, he requested the transmitted verified kāṣāya to show to everyone, and personally received the bodhisattva precepts. Master Yinzong and the assembly escorted Chan Master Neng back to Caoxi to receive and guide all kinds of people and widely open the Chan teachings. The whole realm knew that Caoxi's Dharma was the most inconceivable. Later, when the Great Zhou was established and Zetian took the throne, she revered the Buddhadharma. In the first year of the Changshou era, she decreed that Dayun Temples be established in each prefecture of the realm. On the twentieth day of the second month, she imperial dispatched the Tianguan Gentleman Zhang Changqi to go to Caoxi in Shaozhou to invite Chan Master Neng. Chan Master Neng feigned illness and did not go. Later, in the first year of the Wansui Tongtian era, Zetian sent an envoy again to invite Chan Master Neng. Since Chan Master Neng would not come, she requested the verified kāṣāya transmitted from the ancestral master Bodhidharma of previous generations: 'Let Zhen make offerings to it within the palace chapel.' Chan Master Neng complied with the request, lifting up the verified kāṣāya transmitted from Patriarch Bodhidharma and giving it to the imperial envoy. Having received the verified kāṣāya back, Zetian was extremely delighted to see the transmitted verified kāṣāya arrive, and made offerings to it within the palace chapel. In the seventh month of the second year of Wansui Tongtian, Zetian decreed that the Tianguan Gentleman Zhang Changqi go to Dechun Temple in Zizhou to invite Chan Master Zhen. Chan Master Zhen accepted the invitation, proceeded to the capital, and was provided offerings in the palace chapel. During the Jiudai years, she sent envoys to Yuquan Temple in Jingzhou to invite Chan Master Xiu; to Shoushan Temple in Anzhou to invite Chan Master Xuanji; to Dayun Temple in Suizhou to invite Chan Master Xuanyue; and to Huishan Temple on Mount Song in Luozhou to invite Chan Master Lao'an, providing offerings in the palace chapel. Zetian originally invited these bhadantas because there was a Tripiṭaka Brahman from the Western Regions whom Zetian had always specially revered. Chan Master Zhizhen of Jiannan happened to be ill and longed to return to his homeland, feeling a little distressed because the mountain passes were far and blocked. That Brahman with deviant spiritual powers said: 'What difference is there between there and here? Why should the Chan master miss home?' Zhizhen answered: 'How does the Tripiṭaka master know this?' The Brahman answered: 'If the Chan master simply tries to raise a thought, there is nothing I will not know.' Zhen said: 'I am going! Look at my form wearing lay clothes and gazing out from the market gate of the Western Market.' That Tripiṭaka master said: 'How can a bhadanta monk wear secular clothes and look around in the marketplace?' Zhen said again: 'Look closely, I am going! My form is standing upon the finial rings of the stupa at Chanding Temple.' The Tripiṭaka master again said: 'How can a monk climb up high and stand there?' Zhen said: 'This time look even more closely!' Thereupon, right where he was, he relied on the Dharma so that no thought arose. That Tripiṭaka master searched within the triple world, but ultimately could not find him. The Tripiṭaka Brahman thereupon gave rise to reverence, bowed at Zhen's feet, and addressed the upādhyāya, saying: 'I did not know that the Tang realm possessed such great Buddhadharma! Now I reproach myself and repent in body and mind.' When Zetian saw that the Tripiṭaka master took refuge in Chan Master Zhen, Zetian inquired of the bhadantas: 'Do the upādhyāyas have desire?' Shenxiu, Xuanyue, Lao'an, Xuanji, and others all said they had no desire. Zetian asked Chan Master Zhen: 'Does the upādhyāya have desire?' Chan Master Zhen, fearing he would not be allowed to return if he did not accommodate Zetian's mind, answered: 'I have desire.' Zetian asked again: 'How can you have desire?' Zhen answered: 'When arising, there is desire; when not arising, there is no desire.' Zetian was awakened at these words. Seeing also that the Tripiṭaka master took refuge in Upādhyāya Zhen, Zetian revered him doubly. Taking this opportunity, Chan Master Zhen memorialized to request permission to return to his homeland. An imperial edict granted him one set of the newly translated Avataṃsaka Sūtra, an embroidered image of Maitreya, banners and flowers, and the verified kāṣāya of Patriarch Bodhidharma. Zetian said: 'Chan Master Neng did not come; this ancestral kāṣāya is also offered up to the upādhyāya to take back to your native land for perpetual offerings.' In the eleventh month of the first year of the Jinglong era, Zetian again sent the palace attendant General Xue Jian to Chan Master Neng at Caoxi, proclaiming the oral edict: 'We have offered the verified kāṣāya of the previous generations to Chan Master Zhen to receive, uphold, and offer to. Now We separately present one mānava kāṣāya and five hundred bolts of silk as an offering for your milk and medicine.' > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.2075.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.2075.1.10) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2075.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2075~en-mt.1.9) — English, machine translation ## Linked texts (1) - [諸經要抄](https://indike.org/pramana/in.bauddha.taisho.2819.1.58) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2075.1.9](https://indike.org/pramana/in.bauddha.taisho.2075.1.9) · Pramāṇa