[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) › [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076) › 27.13 # 景德傳燈錄 27.13 景德傳燈錄 27.13 - **Language:** Classical Chinese ### [27.13](https://indike.org/pramana/in.bauddha.taisho.2076.27.13) 天台山修禪寺智者禪師智顗荊州華容人。姓陳氏。母徐氏。始娠夢香煙五色縈饒于懷。誕生之夕祥光燭于隣里。幼有奇相膚不受垢。七歲入果願寺。聞僧誦法華經普門品即隨念之。忽自憶記七卷之文宛如宿習。十五禮佛像誓志出家。怳焉如夢見大山臨海際峯頂有僧招手。復接入一伽藍云。汝當居此。汝當終此。十八喪二親。於果願寺依僧法緒出家。二十進具。陳天嘉元年謁光州大蘇山慧思禪師。思一見乃謂曰。昔靈鷲同聽法華經。今復來矣。即示以普賢道場。說四安樂行。師入觀三七日。身心豁然定慧融會。宿通潛發唯自明了。以所悟白思。思曰。非汝弗證非吾莫識。此乃法華三昧前方便初旋陀羅尼也。縱令文字之師千萬不能窮汝之辯。汝可傳燈。莫作最後斷佛種人。師既承印可。太建元年禮辭住金陵闡化。凡說法不立文字。以辯才故晝夜無倦。七年乙未謝遣徒眾隱天台山佛隴峯。有定光禪師先居此峯。謂弟子曰。不久當有善知識領徒至此。俄爾師至。光曰。還憶疇昔舉手招引時否。師即悟禮像之徵悲喜交懷。乃執手共至庵所。其夜聞空中鍾磬之聲。師曰。是何祥也。光曰。此是犍稚集僧得住之相。此處金地吾已居之。北峯銀地汝宜居焉開山。後宣帝建修禪寺。割始豐縣租以充眾費。及隋煬帝請師受菩薩戒。師為帝立法名號總持。帝乃號師為智者。師常謂。法華為一乘妙典。蕩化城之執教。釋草庵之滯情。開方便之權門。示真實之妙理。會眾善之小行。歸廣大之一乘。遂出玄義。曰釋名辨體明宗論用判教相之五重也。名則法喻齊舉。謂一乘妙法即眾生本性。在無明煩惱不為所染。如蓮華處于淤泥而體常淨。故以為名。此經開權顯實廢權立實會權歸實。如蓮之華有含容開落之義。華之蓮有隱現成實之義。亦謂從本垂迹因迹顯本。夫經題不越法喻人。單複具足凡七種（單三複三具足一）攝一切名。妙法蓮華即複之一也（法譬為複）名以召體。體即實相。謂一切相離實相無體故。宗則一乘因果。開示悟入佛之知見可尊尚故。用則力用。以開廢會之義有其力故。然後判教相者。以如來一代之說。總判為五時八教。五時者。一佛初成道為上根菩薩說華嚴時。二為小機說阿含時。三彈偏折小歎大褒圓說方等時。四蕩相遣執說般若時。五會權歸實。授三乘人及一切眾生成佛記。說法華涅槃時。八教者。謂化儀四教即頓漸祕密不定也。化法四教即藏（生滅四諦）通（無生）別（無量）圓也（無作四諦唯法華圓理。乃至治生產業一色一香無非實相）該三世如來所演罄殫其致（四正三接廣如本教）捨此皆魔說故。教理既明。非觀行無以復性。乃依一心三諦之理（真俗中）示三止三觀。一一觀心念念不可得。先空次假後中。離二邊而觀一心如雲外之月者。此乃別教之行相也。嘗云。破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中。故一中一切中無假無空而不中。空假亦爾。即圓教之行相。如摩醯首羅天之三目。非縱橫並別故（第十四祖龍樹菩薩偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義。斯與楞嚴圓覺經說奢摩他三摩鉢底禪那三觀。名目雖殊其致一也。達磨大師以心傳心不滯名數。直為上上根智俾忘筌忘意故。與此教同而不同。智者禪師窮理盡性備足之門故。與禪宗異而非異也）三觀圓成法身不素。即免同貧子也。尚盧學者昧於修性或墮偏執故。復創六即之義以絕斯患。一理即佛者。十法界眾生下至蟭螟同稟妙性。從本以來常住清淨覺體圓滿一理齊平故（執名相者不信即心即佛。覩此而生信也）二名字即佛者。雖理性坦平。而隨流者日用不知。必假言教外熏得聞名字。生信發解故（起信論云。以有忘想心故。能知名義。自此已下簡暗證者）三觀行即佛者。既聞名開解。要假前之三觀而返源故（圓教外凡也。圓觀五陰為不思議境。即五品位。大師示居此位。別教十信及藏通教。皆名資糧位）四相似即佛者。觀行功深發相似用故（內凡也圓伏無明入十信鐵輪位。不斷見思惑。至七信以去見思惑自隕得六根清淨。如經云。父母所生眼悉見三千界云云。思大禪師示居此位。若別教乃地前三十心也。藏通皆名加行位。楞嚴經唯識論三十心後。別立四加行。名位雖同詮旨逈異。惟通悟者善巧融會）五分真即佛者。三心開發得真如用。位位增勝故（發圓初住即銅輪位也。如龍女一念成佛現百界身。從此轉勝至等覺位。凡四十一心盡目真因。分位雖殊圓理無別。若別教即名十地。藏通皆言見道位）六究竟即佛者。無明永盡覺心圓極證無所證故（妙覺也。起信云。始本不二名究竟覺。仁王名寂滅上忍也。別教權佛攝。對圓行第二位耳。藏通二教佛可知）如上六位既皆即佛（不屈不濫）通具法報化三身為正（三寶三德屬對交絡。乃至十種三法含攝無遺。偈云。道識性般若。菩提大乘身。涅槃三寶德。一一皆三法）隨居四土為依。四土者。一常寂光（法性土也。法身居之身土相稱）二實報無障礙（攝二受用也。自受用土報佛自居。他受用土登地菩薩所居）三方便有餘。四淨穢同居（並為應化土也。地前菩薩二乘凡夫所居）其實則非身非土無優無劣。為對機故假說身土而分優劣。師得身土互融權實無礙故。三十餘年晝夜宣演。生四種益具四悉檀（悉遍也。檀翻名施。禪師之法遍施有情隨根得益如雲。世界悉檀生歡喜益云云）門人灌頂日記萬言而編結之。總目為天台教。別即分諸部類。（法華玄義文句大小止觀金光明仁王淨名涅槃諸觀章十六觀經等及四教禪門凡百餘軸）歷代付授盛于江浙。隋開皇十七年十一月十七日帝遣使詔師。將行乃告門人曰。吾今往而不返。汝等當成就佛隴南寺一依我圖。侍者曰。若非師力豈能成辦。師曰。乃是王家所辦。汝等見之吾不見也（師初欲建寺於石橋。禪寂見三神人。皁幘絳衣從一老僧。謂師曰。若欲造寺今非其時。三國成一當有大力施主與師造寺。寺成國即清。宜號為國清。言訖不見。開皇十八年帝遣司馬王弘入山依圖造寺。方應前誌）師二十一日到剡東石城寺百尺石像前不進。至二十四日顧侍者曰。觀音來迎不久應去。時門人智朗請曰。不審何位何生。師曰。吾不領眾必淨六根捐己利他獲預五品耳（五品弟子。即法華三昧前方便之位。與思大禪師昔語冥符）命筆作觀心偈。唱諸法門綱要訖。趺坐而逝。壽六十。臘四十。弟子等迎歸佛隴巖。大業元年九月煬帝巡幸准海。遣使送弟子智璪及題寺額入山赴師忌齋。到日集僧開石室唯覩空榻。時會千僧至忽剩一人。咸謂師化身來受國供。師始受禪教終乎滅度。常披一壞衲冬夏不釋。來往居天台山二十二年。建造大道場一十二所。國清最居其後。及荊州玉泉寺等共三十六所。度僧一萬五千人。寫經一十五藏。造金銅塑畫像八十萬尊。事迹甚廣如本傳。 > Chan Master Zhizhe, Zhiyi of Xiuchan Monastery on Mount Tiantai, was a native of Huarong in Jingzhou. His secular surname was Chen. His mother was of the Xu clan. When she first became pregnant, she dreamt of fragrant five-colored smoke wafting and coiling around her bosom. On the night of his birth, an auspicious light shone throughout the neighborhood. From childhood he had remarkable features, and his skin seemed never to take on dirt. At the age of seven, he entered Guoyuan Monastery; hearing a monk recite the "Universal Gate" chapter of the Lotus Sūtra, he chanted along with him. Suddenly he spontaneously remembered the text of all seven scrolls as though from past familiarity. At fifteen, he made vows before a Buddha image, resolving to leave home. In a trance-like state, as in a dream, he saw a great mountain bordering the sea, atop whose peak a monk was beckoning with his hand, and then led him into a monastery, saying: "You shall dwell here, and you shall finish your days here." At eighteen, having lost both parents, he went to Guoyuan Monastery and left home under the monk Faxu. At twenty, he took the full precepts. In the first year of Tianjia of the Chen dynasty, he went to Mount Dasu in Guangzhou to visit Chan Master Huisi. As soon as Huisi saw him, he said: "Formerly on Vulture Peak we listened together to the Lotus Sūtra; now you have come again." He then revealed to him the bodhimaṇḍa of Samantabhadra and explained the four comfortable practices. The Master entered contemplation for three weeks; his body and mind were completely opened, and concentration and wisdom blended together. Past supernormal knowledges secretly dawned within him, known clearly to himself alone. When he reported his awakening to Huisi, Huisi said: "Were it not for you, none would have realized it; were it not for me, none would have recognized it. This is the preliminary skillful means of the Lotus Samādhi, the initial revolving dhāraṇī. Even tens of thousands of scholars of written texts could never exhaust your eloquence. You may transmit the lamp; do not become one of the last people who extinguish the seed of Buddhahood." Having received this seal of confirmation, in the first year of Taijian he took his leave with bows and went to stay in Jinling to propagate the teachings. Whenever he preached the Dharma, he did not establish words and letters, and due to his eloquence, he never tired day or night. In the seventh year, the yimao year, he dismissed his disciples and went into seclusion at the Folong Peak of Mount Tiantai. Chan Master Dingguang had already been living on this peak; he said to his disciples: "Before long, a kalyāṇamitra leading disciples will arrive here." Shortly thereafter, the Master arrived. Dingguang said: "Do you still remember that time in the past when I raised my hand to beckon you?" The Master immediately realized the sign given when he had bowed before the image, and was filled with mingled joy and sorrow. They then clasped hands and went together to the hermitage. That night, they heard the sounds of bells and chimes in the empty air. The Master asked: "What auspicious omen is this?" Dingguang said: "This is the sign of the gaṇḍī gathering the monks to take up residence. This place of golden ground, I have already occupied; you should reside on the silver ground of the northern peak and open a mountain monastery." Later, Emperor Xuan built Xiuchan Monastery and allotted the tax revenue of Shifeng county to cover the community's expenses. When Emperor Yang of the Sui invited the Master to confer the Bodhisattva Precepts upon him, the Master gave the Emperor the Dharma name Zongchi ("Dharani"), and the Emperor in turn honored the Master with the title Zhizhe ("Wise One"). The Master often said: "The Lotus Sūtra is the wonderful scripture of the One Vehicle. It sweeps away attachment to the teachings of the phantom city, releases stagnant feelings regarding the straw hut, opens the provisional gate of skillful means, reveals the marvelous principle of reality, integrates the minor practices of diverse good deeds, and returns them to the vast and great One Vehicle." Thereupon he produced the Profound Meaning, setting forth the fivefold mysteries: explaining the title, discerning the essence, clarifying the central theme, discussing the function, and classifying the teachings. In terms of the title, it raises both Dharma and metaphor together: the wonderful Dharma of the One Vehicle is the fundamental nature of sentient beings, which is not defiled even when amidst ignorance and afflictions, just as a lotus flower dwells in muddy mire yet its nature is ever pure; hence it is taken as the title. This sūtra opens the provisional to reveal the real, abolishes the provisional to establish the real, and integrates the provisional to return to the real, just as the flower of the lotus contains, opens, and drops away, while the fruit of the lotus conceals, appears, and is fully formed. It also means manifesting traces from the origin and revealing the origin through the traces. Now, the titles of sūtras do not go beyond Dharma, metaphor, and person; whether single, compound, or complete, there are seven types in all (three single, three compound, and one complete), which subsume all titles. "Wonderful Dharma Lotus Flower" is one of the compounds (Dharma and metaphor combined as a compound). The title serves to evoke the essence. The essence is the true aspect of reality, for all characteristics have no substance apart from the true aspect. The central theme is the cause and effect of the One Vehicle, which is worthy of veneration because it opens, reveals, awakens to, and enters into the insight and vision of the Buddhas. The function is its powerful operation, for it possesses the power to open, abolish, and integrate. Then, as for classifying the teachings: the teachings of the Tathāgata throughout his lifetime are comprehensively classified into five periods and eight teachings. The five periods are: first, the period when the Buddha, newly awakened to the Way, taught the Avataṃsaka for bodhisattvas of superior faculties; second, the period of teaching the Āgamas for those of lesser capacity; third, the period of teaching the Vaipulya sūtras to reprimand partiality and suppress the lesser, while praising the great and extolling the complete; fourth, the period of teaching the Prajñāpāramitā sūtras to sweep away characteristics and dispel attachments; fifth, the period of integrating the provisional to return to the real, conferring predictions of Buddhahood upon practitioners of the three vehicles and all sentient beings, by preaching the Lotus Sūtra and the Mahāparinirvāṇa Sūtra. The eight teachings comprise the four teachings of ritual method—namely sudden, gradual, secret, and indeterminate—and the four teachings of doctrinal content—namely the Tripiṭaka teaching (the four noble truths of arising and ceasing), the Shared teaching (the non-arising four noble truths), the Distinct teaching (the immeasurable four noble truths), and the Complete teaching (the non-contrived four noble truths; only the complete principle of the Lotus Sūtra, extending even to making a livelihood, business enterprises, a single color or scent—none of which is not the true aspect of reality). These encompass all that the Tathāgatas of the three periods of time have expounded, exhausting their import (the four direct teachings and three connecting teachings are detailed in the original doctrinal works); anything departing from this is the teaching of Māra. The doctrinal principles having been clarified, without contemplative practice there is no way to return to one's nature. Thus, relying on the principle of the three truths in one mind (the true, the conventional, and the middle), he demonstrated the three cessations and three contemplations: in each contemplation of the mind, thought after thought cannot be grasped. Moving first through emptiness, next through conventionality, and later through the middle, leaving behind the two extremes to contemplate the single mind like the moon beyond the clouds—this is the active characteristic of the Distinct teaching. He once said: "For shattering all delusions, nothing surpasses emptiness; for establishing all phenomena, nothing surpasses conventionality; for plumbing all natures to their depths, nothing is greater than the middle." Therefore, when one is the middle, all are the middle; there is no conventionality and no emptiness that is not the middle. Emptiness and conventionality are likewise so: this is the active characteristic of the Complete teaching, like the three eyes of Maheśvara, neither vertical, horizontal, parallel, nor separate. (The verse of the fourteenth patriarch, the Bodhisattva Nāgārjuna, says: "Phenomena arisen through causes and conditions, I declare to be emptiness; they are also called conventional designations; they are also the meaning of the Middle Way." This accords with the three contemplations of śamatha, samāpatti, and dhyāna taught in the Śūraṅgama and Sūtra of Perfect Enlightenment; although the names are different, their purport is one. Master Bodhidharma transmitted mind with mind without stagnating in names and numbers, directly serving those of the highest supreme faculties and wisdom so that they might forget the trap and forget the concept; therefore, it is the same as this teaching yet not the same. Chan Master Zhizhe exhaustively investigated principles and fully developed natures, providing a complete gate; therefore, it differs from the Chan school yet is not different.) When the three contemplations are completely accomplished, the Dharma-body is not bare, and one avoids being like the poor son. Fearing that students might still be confused about cultivation and nature or fall into one-sided attachments, he further created the meaning of the "six stages of identity" to cut off this calamity. First is the identity in principle: the sentient beings of the ten Dharma realms, down to the tiniest midges, all share the wondrous nature; from the origin, it is ever-abiding, pure, and complete in its enlightened essence, uniformly equal in a single principle. (Those attached to names and characteristics do not believe that the mind itself is the Buddha; seeing this, they generate faith.) Second is the identity in words and names: although the principle nature is level and equal, those who follow the worldly flow use it daily without knowing it, and must rely on words and verbal teachings for external perfuming to hear the name and generate faith and understanding. (The Awakening of Faith says: "Because there is a deluded mind, one is able to know names and meanings." From this point onward, those of blind realization are excluded.) Third is the identity in contemplative practice: having heard the name and developed understanding, one must rely on the aforementioned three contemplations to return to the source. (This is the stage of external ordinary beings in the Complete teaching. Contemplating the five aggregates comprehensively as an inconceivable realm is the stage of the five grades. The Great Master manifested dwelling in this stage. The ten stages of faith in the Distinct teaching, as well as the Tripiṭaka and Shared teachings, are all called the stage of provisionary equipment.) Fourth is the identity in resemblance: as the merit of contemplative practice deepens, resembling functions are brought forth. (This is the stage of internal ordinary beings. Universally subduing ignorance, one enters the stage of the iron wheel of the ten faiths. Without severing delusions of view and thought, from the seventh faith onward, delusions of view and thought naturally collapse, and one attains purity of the six faculties. As the sūtra says: "The eyes born of father and mother see all three thousand realms," and so forth. Chan Master Huisi manifested dwelling in this stage. In the Distinct teaching, this corresponds to the thirty mental states before the grounds; in the Tripiṭaka and Shared teachings, both are called the stage of intensified effort. In the Śūraṅgama Sūtra and the Vijñaptimātratāsiddhi-śāstra, after the thirty minds, four intensified efforts are separately established; although the names and stages are the same, their purports are vastly different. Only those of thorough awakening skillfully synthesize them.) Fifth is the partial identity in reality: as the three minds open and develop, one attains the function of true suchness, and with each stage grows ever more superior. (Awakening the initial abode of the Complete teaching is the stage of the bronze wheel. Like the dragon girl attaining Buddhahood in a single thought and manifesting bodies in a hundred realms, from here onward one advances through to the stage of virtual enlightenment. All forty-one mental states are designated as true causes; though the stages differ, the complete principle is without distinction. In the Distinct teaching, this is called the ten grounds; in the Tripiṭaka and Shared teachings, both are called the stage of seeing the Way.) Sixth is the ultimate identity: ignorance is extinguished forever, the enlightened mind reaches its ultimate perfection, and one realizes that which is beyond realization. (This is wondrous enlightenment. The Awakening of Faith says: "The non-duality of the initial and fundamental enlightenment is called ultimate enlightenment." The Benevolent King Sūtra calls it the supreme forbearance of quiescent extinction. It subsumes the provisional Buddhas of the Distinct teaching, corresponding only to the second stage of the Complete practice. The Buddhas of the Tripiṭaka and Shared teachings may be understood from this.) As the above six stages are all identical with Buddha (neither degrading nor blurring them), they generally possess the three bodies—Dharma, enjoyment, and transformation—as their primary fruit (the three treasures and three virtues correspond and interweave; extending even to ten groups of three dharmas, completely subsumed without remainder. A verse says: "The Way, consciousness, nature, and prajñā; bodhi, the Great Vehicle, and the body; nirvāṇa and the virtues of the three treasures—each and every one consists of three dharmas"), and accordingly dwell in four lands as their dependent fruit. The four lands are: first, the Land of Eternally Quiescent Light (the land of Dharma-nature; the Dharma-body dwells in it, body and land corresponding); second, the Land of Real Reward and Unobstructedness (encompassing both forms of enjoyment: the land of self-enjoyment is dwelt in by the reward Buddha himself, while the land of other-enjoyment is dwelt in by bodhisattvas who have mounted the grounds); third, the Land of Expedient Means with Remainder; fourth, the Land of the Common Abode of the Pure and Defiled (both of these are lands of response and transformation, dwelt in by bodhisattvas prior to the grounds, practitioners of the two vehicles, and ordinary beings). In reality, it is neither body nor land, without superior or inferior; for the sake of responding to capacities, body and land are provisionally spoken of, and superior and inferior are distinguished. The Master attained the mutual interpenetration of body and land and the non-obstruction of the provisional and real; hence for more than thirty years, day and night he expounded them, producing four kinds of benefit and equipping the four siddhāntas. (Siddha means universal, and dāna translates as giving; the Chan Master's Dharma was universally bestowed upon sentient beings, who gained benefit according to their capacities, as it is said: the worldly siddhānta produces the benefit of joy, and so forth.) His disciple Guanding recorded tens of thousands of words daily and compiled them, comprehensively designating them the Tiantai Teaching, and dividing them into various categories (such as the Profound Meaning and Textual Phrases of the Lotus Sūtra, Great and Small Calming and Contemplation, treatises on contemplations for the Golden Light, Benevolent King, Vimalakīrti, and Nirvāṇa sūtras, the Sixteen Contemplations Sūtra, etc., and the Four Teachings and Gates of Chan, totaling over a hundred fascicles). The transmission through successive generations flourished in Jiangsu and Zhejiang. On the seventeenth day of the eleventh month in the seventeenth year of Kaihuang of the Sui dynasty, the Emperor sent an envoy to summon the Master. As he was about to set out, he said to his disciples: "I go now and shall not return. You must complete the Southern Monastery on Folong in strict accordance with my plans." An attendant said: "If not by the Master's own power, how could it be accomplished?" The Master said: "It will be accomplished by the royal house; you will see it, but I shall not." (Earlier, when the Master wished to build a monastery at the Stone Bridge, while in meditative quiescence he saw three spirits wearing black caps and crimson robes escorting an old monk, who said to the Master: "If you wish to build a monastery, now is not the time. When the three kingdoms become one, there will surely be a great donor who will build a monastery for you. When the monastery is completed, the realm will become pure; it should be named Guoqing ('Country Purified')." Having spoken, they disappeared. In the eighteenth year of Kaihuang, the Emperor dispatched the Sima Wang Hong to enter the mountain and build the monastery according to the plan, fulfilling the previous prediction.) On the twenty-first day, the Master arrived before the hundred-foot stone statue at Shicheng Monastery east of Shan and advanced no further. On the twenty-fourth day, he looked at his attendant and said: "Avalokiteśvara has come to welcome me; before long I should depart." At that time, his disciple Zhilang inquired: "I do not know what stage you have attained or where you will be born?" The Master said: "Because I did not refrain from leading the assembly, I have only attained the purification of the six faculties by abandoning myself to benefit others, being counted among the five grades." (The disciples of the five grades are at the stage of the preliminary skillful means of the Lotus Samādhi, secretly tallying with what Chan Master Huisi had said in the past.) He asked for a brush and composed a verse on contemplating the mind, and after chanting the essential guidelines of the various Dharma-gates, he sat cross-legged and passed away. He was sixty years old and had spent forty years as a monk. His disciples escorted him back to the Folong Cliff. In the ninth month of the first year of Daye, Emperor Yang was touring Huaihai; he sent an envoy to escort the disciple Zhizao and an inscription for the monastery's plaque into the mountain to attend the memorial feast on the anniversary of the Master's death. On the day they arrived, they gathered the monks and opened the stone chamber, only to see an empty couch. At that time, a thousand monks had gathered, but suddenly there was one extra person; all said that the Master's transformation body had come to receive the state offering. From the time the Master first received Chan teachings until his final passing away, he always wore a single tattered robe, never taking it off in winter or summer. He came and went, living on Mount Tiantai for twenty-two years, and constructed twelve great bodhimaṇḍas, of which Guoqing was the very last, and together with Yuquan Monastery in Jingzhou and others, there were thirty-six in all. He ordained fifteen thousand monks, copied fifteen complete sets of the Buddhist canon, and made eight hundred thousand gold, bronze, sculpted, and painted images. His deeds were extremely extensive, as recorded in his full biography. > — English (machine translation) (machine translation) - [Previous: 27.12](https://indike.org/pramana/in.bauddha.taisho.2076.27.12) - [Next: 27.14](https://indike.org/pramana/in.bauddha.taisho.2076.27.14) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.2076.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2076~en-mt.27.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2076.27.13](https://indike.org/pramana/in.bauddha.taisho.2076.27.13) · Pramāṇa