[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) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 1.23 # 廣弘明集 1.23 廣弘明集 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.2103.1.23) 志曰。佛者漢言覺也。將以覺悟群生也。統其教以修善慈心為主。不殺生類專務清淨精進者為沙門。漢言息心剔髮去家絕情洗慾。而歸於無為也。又以人死精神不滅。隨復受形。所行善惡。後生皆有報應。所貴行善以練其精神。練而不已。以至無生。而得為佛也。身長一丈六尺。黃金色項中佩日月光。變化無常。無所不入。故能化通萬物而大濟群生也。有經書數千卷。以虛無為宗。包羅精粗無所不統。善為宏闊勝大之言。所求在一體之內。所明在視聽之表。歸依玄微深遠難得而測。故王公大人。觀生死報應之際。無不懅然自失也。魏書云。其佛經大抵言生生之類。皆因行業而起。有過去當今未來三世也。其修道階次等級非一。皆緣淺以及深。藉微以為著。率在於積仁順蠲嗜慾。習虛靜而成通照也。云云。 > The treatise says: “Fo” in Chinese means “awakened,” implying the awakening of all living beings. In unifying its teaching, it takes the cultivation of goodness and a compassionate mind as principal; one who does not kill living beings and devotes himself exclusively to purity and vigor is a śramaṇa. In Chinese this means resting the mind, shaving the hair, leaving home, severing passions, washing away desires, and returning to the unconditioned (asaṃskṛta). Furthermore, they believe that when a person dies, the spirit is not extinguished, but receives a bodily form again according to \[karma\]. The good and evil done will all have retribution in a later birth. What is prized is practicing goodness to refine the spirit; refining it without end, one reaches the unborn and can become a Buddha. His body is sixteen feet tall, golden in color, bearing the light of the sun and moon at the back of his neck, with transformations unfathomable, pervading everywhere; hence he can convert and penetrate the ten thousand things and broadly save all beings. There are several thousand fascicles of scriptures, taking emptiness as their principle, encompassing the fine and the coarse, unifying everything. They are adept at grand and magnificent words; what they seek is within one’s own body, and what they illuminate is beyond seeing and hearing. The refuge is mysterious and subtle, deep and far-reaching, difficult to fathom. Therefore, when princes, dukes, and great men contemplate the juncture of life and death, and retribution, there are none who are not struck with fear and lose their composure. The Book of Wei says: “Its Buddhist scriptures generally speak of all living species arising on account of actions and karmic deeds, spanning the three periods of past, present, and future. Its stages and ranks of cultivating the Way are not singular; all proceed from the shallow to the deep, relying on the subtle to reach the prominent. In general, it lies in accumulating benevolence and compliance, getting rid of cravings and desires, and practicing emptiness and stillness so as to achieve penetrating illumination.” And so forth. > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.2103.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.2103.1.24) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2103.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.1.23) — English, machine translation ## Linked texts (1) - [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023.10.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.1.23](https://indike.org/pramana/in.bauddha.taisho.2103.1.23) · Pramāṇa