[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) › 2.8 # 廣弘明集 2.8 廣弘明集 2.8 - **Language:** Classical Chinese ### [2.8](https://indike.org/pramana/in.bauddha.taisho.2103.2.8) 諸服其道者。則剃落鬚髮釋累辭家。結師資遵律度相與和居。治心修淨行乞以自給。謂之沙門。或曰桑門。亦聲相近也。其根業各差。謂之三乘。聲聞緣覺及以大乘。取其可乘運以至道為名也。上根者修六度進萬行。拯度億流彌歷長遠。登覺境而號為佛也。本號釋迦文。此譯能仁。謂德充道備戡濟萬物也。降於天竺迦維羅衛國王之子。生於四月八日夜。從母右脇而出。姿相超異者三十二種。天降嘉瑞亦三十二而應之。以二月十五日而入涅槃。此云滅度。或言常樂我淨。明無遷謝及諸苦累也。又云。諸佛有二義。一者真實。謂至極之體妙絕拘累。不得以方處期。不可以形量限。有感斯應。體常湛然。二權應者。謂和光六道同塵萬類。生滅隨時脩短應物。形由感生體非實有。權形雖謝真體不遷。但時無妙感。故莫得常見耳。斯則明佛生非實生滅非實滅也。佛既謝往。香木焚屍靈骨分碎。大小如粒。擊之不壞。焚亦不燋。而有光明神驗。謂之舍利。弟子收奉竭香花致敬慕建宮宇。謂之為塔。猶宗廟也。故時稱為塔廟者是矣。於後百年。有王阿育者。以神力分佛舍利。役諸鬼神造八萬四千塔。布於世界。皆同日而就。今雒陽彭城姑臧臨淄。皆有阿育王寺。蓋承其遺迹焉。而影迹爪齒留於天竺。中途來往者。咸言見之。初說教法後皆著錄。綜覈深致無所漏失。故三藏十二部經。如九流之異。統其大歸終以三乘為本。後有羅漢菩薩。相繼著論贊明經義。以破外道。皆傍諸藏部大義。假立外問而以內法釋之。傳於中國漸流廣矣。漢初沙門皆衣赤布。後乃易以雜色。至於微言隱義。未之詳究。有沙門常山衛道安。性聰敏。日誦萬餘言研求幽旨。慨無師匠。獨坐靜室十有二年。覃思搆精神悟妙賾。以前出經多有舛駁。乃正其乖謬。爾後沙門傳法大著中原。 > Those who adhere to its Path shave off their beard and hair, cast aside burdens, and leave the household. They form master-disciple relations, abide by the rules of discipline, and live together in harmony; cultivating their minds, they practice pure conduct and sustain themselves by begging for alms. They are called śramaṇas, or sometimes sangmen, the pronunciations being close to one another. Their faculties and karmic predispositions vary, and are known as the three vehicles: the Śrāvaka, the Pratyekabuddha, and the Great Vehicle (Mahāyāna). The name is taken from the idea that they can serve as vehicles carrying one to the Path. Those of superior faculties cultivate the six perfections and advance through the myriad practices; they deliver countless streams \[of beings\], passing through vast stretches of time, ascend to the sphere of awakening, and are named Buddhas. \[Our Buddha's\] original name was Śākyamuni, which is translated here as 'Capable of Humaneness', meaning that his virtue was bountiful, his Path complete, and he was able to rescue the myriad beings. He descended as the son of the king of the realm of Kapilavastu in India. He was born on the night of the eighth day of the fourth month, issuing from his mother's right flank. His extraordinary physical marks were of thirty-two kinds, and thirty-two auspicious omens also descended from the heavens in response. On the fifteenth day of the second month he entered nirvāṇa, translated here as 'extinction-deliverance' or described as permanence, bliss, self, and purity, clarifying that he was free from passing away and all suffering and burdens. It is also said that the Buddhas have two aspects: the first is the real, meaning the supreme ultimate body, which is wonderfully beyond all constraints and burdens. It cannot be localized to any direction or place, nor can it be measured by form or quantity; whenever there is a stimulus it responds, its essence ever tranquil and clear. The second is the expediently responsive, meaning that it softens its glare within the six realms and mingles with the dust alongside the myriad kinds of beings; birth and death conform to the times, and long or short lifespans adapt to beings. Forms arise through stimulus; the body is not ultimately real. Although the expedient form passes away, the true body does not alter; it is merely that when the era lacks a wondrous stimulus, it cannot always be seen. This clarifies that the Buddha's birth was not a real birth, and his passing away was not a real passing away. After the Buddha passed away, his corpse was cremated with fragrant wood, and the numinous bones broke apart into fragments, large and small like grains; striking them would not break them, and fire would not scorch them, while emitting radiant light and miraculous signs. These are called relics (śarīra). His disciples collected and revered them, offering all their incense and flowers, expressing reverence and longing, and built palace-like structures called stūpas (towers), which are like ancestral temples; therefore they were called 'stūpa-temples' in their time. A hundred years later, there was King Aśoka, who with supernatural power divided the Buddha's relics, commanded ghosts and spirits, and built 84,000 stūpas throughout the world, all completed on the same day. Today, Luoyang, Pengcheng, Guzang, and Linzi all possess King Aśoka temples, which presumably inherit these traces. Furthermore, his shadow, traces, claws, and teeth remained in India, and travelers journeying there and back all claimed to have seen them. The doctrines he preached at first were later recorded, gathering together their deep significance without any omission. Thus the three baskets (Tripiṭaka) and twelve divisions of scripture, like the variations of the nine schools \[of philosophy\], ultimately take the three vehicles as their foundation when unified under their great destination. Later, arhats and bodhisattvas sequentially composed treatises to extol and clarify the meaning of the scriptures so as to defeat non-Buddhists; all relied on the great principles of the various collections and divisions, setting up external questions and resolving them through internal teachings. Transmitted to the Central Land, they gradually spread widely. In the early Han, śramaṇas all wore red cloth; later they changed to mixed colors. As for the subtle words and hidden meanings, they had not yet been thoroughly investigated. There was a śramaṇa, Shi Dao'an of Changshan, who was of an intelligent disposition; daily he would chant more than ten thousand words and investigate the profound purport. Lamenting the lack of a master, he sat alone in a quiet room for twelve years, thinking deeply and gathering his spirit, intuitively realizing the wondrous depths. Because the previously translated scriptures contained many discrepancies and contradictions, he corrected their errors. Thereafter, the śramaṇas' transmission of the Dharma flourished greatly in the Central Plains. > — English (machine translation) (machine translation) - [Previous: 2.7](https://indike.org/pramana/in.bauddha.taisho.2103.2.7) - [Next: 2.9](https://indike.org/pramana/in.bauddha.taisho.2103.2.9) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2103.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.2.8) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.7.114) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.2.8](https://indike.org/pramana/in.bauddha.taisho.2103.2.8) · Pramāṇa