[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) › [辯偽錄](https://indike.org/pramana/in.bauddha.taisho.2116) › 5.19 # 辯偽錄 5.19 辯偽錄 5.19 - **Language:** Classical Chinese ### [5.19](https://indike.org/pramana/in.bauddha.taisho.2116.5.19) 蓋聞三祇鍊行。證真淨之法身。六度修因。果圓融之妙覺。無生無滅。絕三際之去來。不晦不明。離百非之朕跡。但以真慈易物昔願今酬。鳳翥迦維龍飛道樹。無相見相。頓彰百億之身常名非名。傳應大千之界。破十軍於座上。聲振於九天。會諸聖於覺場。光流於萬國。御三輪而赴感。遐邇咸周。縣四辯以談詮。聖凡總被。教闡一十二部。門開八萬四千。蘊十智之韜鉗知來藏往。運六通之神鑑。洞古披今。綰十號以稱尊。跨三界而獨步智窮真際。十聖慶獲於朝聞。妙極重玄。六師甘欣於夕死。拔火宅之熱惱。引解脫之清涼。無勞傅說之霖。濟四生於六道。非假曦和之照。蕩七趣於重昏。慈雲蔭有頂之天。法雨潤無疆之域。萬靈翊衛。若眾星之拱北辰。五印傾心。類百川之宗東海。豈止孕虞育夏甄殷陶周實。乃彈壓九流牢籠萬彙。縱周公之制禮作樂。仲尼之讚易修書。莊老之談玄。軻雄之論道。張華之博物。輔嗣之通微。郭璞之多聞。左慈之神化。舒向金玉淵海。馬班黼黻河漢。並驅馳於域內。言未達於大方。宜為治世之高賢。難作出塵之教主。若非理包象外道越寰中。蔽群聖而不慚。冠百家而拔萃。何能總斯眾妙集此大成者哉。逮乎化緣將謝顧命慇懃。正法付於阿難心印傳於迦葉。然後拂衣雙樹脫屣金河。超二死之樊籠。湛三點之圓寂。然而大慈不悋。利物情深。粉金剛不壞之身。留舍利通靈之骨。色含明玉堅侔真金。龍王天帝。各分建於自宮。印度閻浮。競崇興於寶塔。百年之後敬奉彌隆。有阿育輪王統攝贍部。廣樹露塔八萬四千。從此神跡遍於五天。聖化覃於四海。洎乎漢明夜夢聲教昭宣。譯梵貝於蘭臺室中。繪金容於顯節陵上。始波騰於帝紀。終風靡於閭閻。由是吳王創起於建初。隨主盛興於京洛。皇都帝邑棊布伽藍。沃野名山星陳窣堵。莫不金盤耀日。與仙掌以相高。寶鐸搖風。雜天音而共響。層簷偃蹇。上軼於大清。疊栱駢羅。傍迴於日月。丹楹雁列紺瓦鴛分。金龍蚴蟉於華梁。玉鳳翱翔於繡戶。忽若龍宮之化出。恍疑天上之移來。斯皆發自於信心。非是誘惑而妄作。我大元之有天下也。宗堯祖舜踵禹基湯。聖道協於金輪。明德光於玉曆。應乾革命有此武功。英聲震於百蠻。威稜加於萬國。八荒入貢九服來賓。纂四聖之丕圖膺千載之期運。規億兆之遠度。恢奕世之宏綱。緯武經文制禮作樂。建都定鼎樹闕營宮。以為非巨麗無以顯尊嚴。非雄壯無以威天下。遂乃闢閶闔搆元殿。興傑閣架紫宸。飾以丹青縟以綺繢。金題玉磶上下交輝。藻梲雕梁縱橫散彩。行商容之洪範。列步武之威儀。陳鐘鼓以醼王侯。會百僚而朝萬國。將將濟濟穆穆煌煌。真天子之盛禮也。聽政之暇。留意佛門。遵祖宗之舊章。行寬仁之溫詔。凡是佛子悉獲肅安。屢召名僧講論玄奧。誠心佛法。誦百藏之金文。探賾未聞。聆三乘之妙義。恒慮新都既建宜卜永年。以福為基莫如起塔。冀神龍之扶護。資社稷之久長。即於都城坤隅禁苑之內。𥬹踵漫衍\[塽-(爻\*爻)+((人/人)\*(人/人))\]塏寬平。磨玉礲珉樹斯寶塔。初舊都通玄關北有永安寺。殿堂廢盡。惟塔存焉。觀其名額釋迦舍利之塔。考其石刻。大遼壽昌二年三月十五日。顯密圓通法師道㲀之所造也。內有舍利戒珠二十粒。香泥小塔二千。無垢淨光等陀羅尼經五部。水晶為軸。因罹兵火荒涼蕪沒。每於淨夜屢放神光。近居驚惶疑為失火。即而仰視煙焰却無。乃知舍利威靈人始禮敬奉御禿列奏其祥瑞。上聞而信之。欲增巨麗俾開舊塔發而詳視。果有香泥小塔。下啟石函中有鐵塔。內貯銅瓶香水盈滿。皎然鮮白色如玉漿。舍利堅圓燦若金粟。前二龍王跪而守護。案上五經宛然無損。金珠七寶異果十種。列而供養。瓶底獲一銅錢。上鑄至元通寶四字。乃知聖人制法預定冥中。待時呈顯開乎天意。即至元八年三月二十五日。帝后閱之愈加崇重。即迎其舍利立斯寶塔。取軍持之像標馱都之儀。妙罄奇功深窮剞劂。瓊瑤上釦碔砆下成表法。設模座鎪禽獸角垂。玉杵階布石欄簷掛。華鬘身絡。珠網珍鐸迎風而韻響。金盤向日而光輝。亭亭高聳遙映於紫宮。岌岌孤危上陵於碧落。制度之巧古今罕有。爰有國師益隣真者。西番人也。聰明神解器局淵深。顯教密教無不通融。大乘小乘悉皆朗悟。勝緣符會德簡帝心。每念皇家信佛建此靈勳。益國安民須憑神呪。乃依密教排布莊嚴安置如來。身語意業上下周匝。條貫有倫。第一身所依者。先於塔底鋪設石函刻五方佛。白玉石像隨立陳列。傍安八大鬼王八鬼母輪。并其形像用固。其下次於須彌石座之上。鏤護法諸神主財寶天。八大天神八大梵王。四王九曜。及護十方天龍之像。後於瓶身安置。圖印諸聖圖像。即十方諸佛三世調御般若佛母。大白傘蓋佛尊勝無垢淨光摩利支天。金剛摧碎不空羂索不動尊明王。金剛手菩薩文殊親音。甲乙環布。第二語所依陀羅尼者。即佛頂無垢祕密寶篋菩提場莊嚴迦囉沙拔尼幢頂嚴軍廣博樓閣三記句呪。般若心經諸法因緣生偈。如是等百餘大經。一一各造百千餘部。夾盛鐵錮嚴整鋪累。第三意所依事者。瓶身之外琢五方佛。表法標顯。東方單杵。南方寶珠。西方蓮華。北方交杵。四維間廁四大天毋所執器物。又取西方佛成道處金剛座下黃膩真土。及此方東西五臺岱嶽名山聖迹處土。龍腦沈箋紫白栴檀蘇合欝金等香。金銀珠璣珊瑚七寶。共擣香泥造小香塔。一千八箇。又以安息金顏白膠熏陸都梁甘松等香。和雜香泥印造小香塔。一十三萬。並置塔中。宛如三寶常住不滅。則神功聖德空界難量。護國佑民於斯有在。竊論古今賢哲。但載空名校其靈蹤。杳然無迹。黃帝喬山之塚。謾葬衣冠。虞舜蒼梧之陵。空委韶樂。伏羲但存於八卦。文命唯設於九疇。奚聞不朽之真。詎見剛貞之骨。豈若牟尼舍利神化無方。鍊而愈精鎚而愈固。金堅玉潤歷古恒傳。聖帝明王累朝欽奉。故唐太宗皇帝有讚云。 > I have heard that through three \[asaṃkhyeya\] kalpas of refined practice, the pure, real dharmakāya is verified; through the cultivation of the six perfections as causes, the wondrous awakening of perfect interfusion bears fruit. Unborn and unceasing, he cuts off the coming and going of the three times; neither dim nor bright, he leaves behind the traces of the hundred negations. Yet, because his true compassion transforms beings and his past vows are now fulfilled, the phoenix soared over Kapilavastu, and the dragon took flight by the tree of awakening. The signless manifested signs, suddenly displaying bodies in hundreds of millions; the eternal name is not a name, transmitting responses throughout the trichiliocosm. Defeating the ten armies upon the seat \[of awakening\], his voice shook the nine heavens; assembling the holy ones at the bodhimaṇḍa, his light streamed across ten thousand lands. Guiding the three wheels, he responded to spiritual resonance, reaching near and far alike; setting forth the four unhindered pratisaṃvids, he expounded the principles, embracing both the noble and the ordinary. His teachings opened the twelve divisions; his gates laid bare eighty-four thousand \[dharma-doors\]. Concealing the sheath and bridle of the ten knowledges, he knew the future and held the past; employing the divine mirror of the six supernatural knowledges, he penetrated the ancient and unfolded the present. Bearing the ten epithets, he was revered as the supreme one; striding alone across the trailokya, his wisdom plumbed the ultimate reality. The ten holy ones rejoiced to have heard it in the morning; its wondrousness reaching the supreme mystery, the six teachers gladly died in the evening. Pulling \[beings\] out of the burning house's fever of afflictions, he led them to the coolness of liberation. Without need for Fu Yue's torrential rain, he ferried across the four modes of birth within the six paths; without relying on the light of Xihe, he dispelled the heavy darkness of the seven destinies. Clouds of compassion shaded the heaven of the peak of existence; rain of Dharma moistened boundless realms. Myriad spirits stood guard as attendants, like the multitude of stars circumambulating the Northern Pole; the five Indias inclined their hearts toward him, like the hundred rivers paying homage to the Eastern Sea. How could he merely nurture Yu, rear Xia, fashion Yin, and mold Zhou? He truly suppressed the nine schools and encompassed the myriad phenomena. Even if the Duke of Zhou instituted rituals and composed music, Zhongni praised the Changes and edited the Classic of Documents, Zhuangzi and Laozi discoursed on the mystery, Mencius and Yang Xiong disputed the Dao, Zhang Hua was vast in knowledge of things, Wang Bi penetrated the subtleties, Guo Pu was erudite, Zuo Ci performed divine transformations, Dongshu and Liu Xiang were treasuries of gold and jade, Sima Qian and Ban Gu embroidered the river and heavens—they merely galloped within the mundane realm; their words did not attain the Great Way. Fit to be eminent worthies in governing the age, it was difficult for them to serve as masters of the teaching that transcends the world. If his principle did not encompass what is beyond forms, and his Dao did not transcend the mundane world, eclipsing the multitude of sages without shame, and standing preeminent atop the hundred schools, how could he sum up these myriad wonders and synthesize this grand completion? When his conditions for transformation were about to expire, his final testament was earnest: he entrusted the True Dharma to Ānanda and transmitted the mind-seal to Kāśyapa. Thereafter, he shook his robes between the twin trees and slipped off his shoes by the golden river, transcending the cage of the two kinds of death, sinking serenely into the perfect quiescence of the three dots. Yet his great compassion was unstinting, and his care to benefit beings ran deep. Pulverizing his adamantine, indestructible body, he left behind the spirit-permeated bones of the śarīra. Its color held the brilliance of clear jade; its hardness matched true gold. Dragon kings and heavenly emperors each divided them to erect \[shrines\] in their own palaces; India and Jambudvīpa vied to raise and honor them in jeweled stūpas. A hundred years later, reverent veneration became still more exalted: the wheel-turning king Aśoka governed Jambudvīpa and broadly erected eighty-four thousand open stūpas. From then on, miraculous traces spread throughout the five Indias, and holy transformation extended across the four seas. When Emperor Ming of Han dreamed at night, the sound of the teaching was clearly proclaimed. Sanskrit palm leaves were translated in the Orchid Terrace chamber, and the golden countenance was painted atop the Xianshijie Mausoleum. At first it surged like waves through the imperial annals; in the end, it swept through the lanes and hamlets like the wind. Hence the King of Wu founded \[a stūpa\] at the Jianchu \[Monastery\], and the Sui rulers made them flourish in the capitals of Chang'an and Luoyang. In imperial capitals and dynastic seats, saṅghārāmas spread like chessboard pieces; on fertile plains and famous mountains, stūpas were laid out like stars. In every case, golden plates shone against the sun, vying in height with the immortals' palms; jeweled bells swayed in the wind, chiming in unison with heavenly sounds. Layered eaves soared majestically, vaulting upward into the Great Clear; clustered brackets lined up in rows, turning laterally beside the sun and moon. Vermilion pillars ranked like wild geese; dark azure tiles parted like mandarin ducks. Golden dragons coiled upon flowered beams; jade phoenixes soared across embroidered doors. Suddenly it seemed to have emanated from a dragon palace; dazingly one wondered if it had moved down from the heavens. All of these arose from faithful hearts, not from deception and wanton contrivance. Our Great Yuan came to possess all under heaven: taking Yao as model, Shun as ancestor, following Yu's footsteps, and founding upon Tang's basis. Its sagely Dao harmonizes with the golden wheel; its illustrious virtue shines upon the jade calendar. Responding to Heaven and accomplishing revolution, it achieved such martial merit; its heroic renown shook the hundred barbarians, and its awe-inspiring prestige pressed upon the myriad states. The eight wildernesses offered tribute, and the nine regions came as guests. Carrying forward the grand plan of the four sages, it was favored with the destined fortunes of a thousand years, drafting far-reaching measures for billions of beings and expanding the great guidelines across successive ages. Integrating the martial and the civil, instituting rituals and composing music, establishing the capital and settling the cauldrons, erecting the palace gates and constructing royal halls—it considered that without immense splendor, there is no way to manifest majesty, and without grand might, there is no way to awe all under heaven. Thereupon, the Changhe Gate was thrown open and the primordial hall was built; magnificent pavilions were raised, and the Zichen Palace was framed. Adorned with red and blue paints, enriched with intricate brocade and silk patterns, golden inscriptions and jade plinths shed radiance above and below; algal ceiling struts and carved rafters scattered luster all around. Practicing Shang Rong's Great Model, displaying the awe-inspiring ceremonies of measured paces, setting forth bells and drums to feast princes and nobles, assembling the hundred officials to receive the myriad states at court—how grand, how abundant, how solemn, how brilliant! Truly the magnificent ritual of the Son of Heaven. In the intervals of attending to governance, he turned his mind to the Buddhist fold, observing the established precedents of the imperial ancestors and issuing gentle edicts of broad benevolence. All sons of the Buddha attained quietude and peace. He repeatedly summoned eminent monks to lecture and discourse on the profound and obscure; with sincere heart for the Buddha's Dharma, he recited the golden words of the hundredfold canons; probing into what had never been heard before, he listened to the wondrous principles of the triyāna. Ever pondering that now the new capital was established, it was proper to divine for eternal years, and that to make merit the foundation nothing excelled the raising of a stūpa, hoping for the divine dragons' protection and fostering the endurance of the altars of the soil and grain, he selected a site within the forbidden gardens at the southwest corner of the capital city. The ground rose and undulated gently, spacious, elevated, dry, and flat. Polishing jade and chiseling stone, he erected this jeweled stūpa. Formerly, north of Tongxuan Gate in the old capital, there was the Yong'an Temple; its halls were completely ruined, with only the stūpa remaining. Examining its name plaque, it was the 'Stūpa of Śākyamuni's Śarīra'; inspecting its stone inscription, it was built on the fifteenth day of the third month of the second year of Shouchang of the Great Liao by the Master of Exoteric and Esoteric Interpenetration, Daocheng. Inside were twenty śarīra precept-beads, two thousand small fragrant clay stūpas, five copies of dhāraṇī scriptures such as the Pure Light without Defilement, with crystal rollers. Because it had suffered the fires of war, it was desolate and overgrown. Yet on clear nights, it repeatedly emitted divine light; nearby residents were alarmed, suspecting it was a fire, but when they approached and looked up, there was no smoke or flame. Only then did they recognize the awe-inspiring spirit of the śarīra, and people began to revere and worship it. The Palace Attendant Tule reported this auspicious omen, and His Majesty, having heard of it, believed it. Desiring to increase its great splendor, he ordered the old stūpa opened and unsealed for a close inspection. There were indeed small fragrant clay stūpas; opening the stone casket beneath, there was an iron stūpa inside, which held a bronze vase filled with fragrant water, gleaming pure and fresh white, like jade nectar. The śarīra were hard and round, dazzling like golden millet grains. In front, two dragon kings knelt in protection; upon a desk, the five scriptures lay intact without harm. Gold, pearls, the seven treasures, and ten kinds of rare fruits were arranged as offerings. At the bottom of the vase was found a bronze coin cast with the four characters 'Zhiyuan Tongbao.' Thus it was known that the Sage instituted the Dharma as preordained in the unseen world, awaiting its time to manifest and reveal the heavenly will. On the twenty-fifth day of the third month of the eighth year of Zhiyuan, the Emperor and Empress inspected it and held it in still higher reverence. Thereupon they welcomed the śarīra and erected this jeweled stūpa, taking the form of a kuṇḍikā and displaying the design of a dhātu. Their wondrous achievement exhausted singular craftsmanship, deeply plumbing the art of the chisel. Fine jade banded it above, and stone formed the lower part to symbolize the Dharma. Models were designed and carved with birds and beasts; the corners hung with jade pestles; the tiers were laid with stone balustrades; eaves were hung with flower garlands and draped with netting of pearls; precious bells met the wind and chimed in melody; golden disks faced the sun and shed radiance. Towering high into the distance, it reflected upon the Purple Palace; perilous and solitary, it climbed above into the blue skies. Such ingenuity of design was rare in ancient or modern times. Then there was the Imperial Preceptor Yilinzhen, a man of Tubo. Intelligent and divinely discerning, his capacity and vision were profound. There was no exoteric or esoteric teaching he did not master; he clearly awakened to both the Mahāyāna and Hīnayāna. Superior conditions converged, and his virtue met the Emperor's mind. Constantly mindful that the imperial house, with faith in the Buddha, had erected this spiritual achievement, and that benefiting the state and pacifying the people required reliance on divine dhāraṇīs, he arranged and adorned the installation of the Tathāgata's body, speech, and mind karma from top to bottom, all around, in an orderly sequence according to the esoteric teachings. First, for the support of the body: beneath the base of the stūpa, a stone casket was first laid out, engraved with the Buddhas of the Five Directions; white jade stone images were sequentially erected and displayed. Beside them were placed the wheels and images of the eight great ghost kings and eight ghost mothers to secure its base. Next, upon the stone Sumeru throne, statues were carved of the protective deities, the god governing wealth, the eight great devas, the eight great Brahmā kings, the Four Kings, the nine planets, and the devas and dragons guarding the ten directions. Afterward, upon the body of the vase, painted and printed icons of all the holy ones were installed: namely, the Buddhas of the ten directions, the Tamers of the three times, the Mother of the Buddhas Prajñā, Sitātapatrā Buddha, the Victorious and Pure Light without Defilement, Mārīcī, Vajravidāraṇa, Amoghapāśa, the Wrathful King Acala, Vajrapāṇi Bodhisattva, and Mañjuśrī Qin-yin, encircled systematically. Second, as for the dhāraṇīs supporting speech: namely, the Uṣṇīṣavimala, the Secret Karaṇḍamudrā, the Bodhimaṇḍa-alaṅkāra, the Garaṣapaṇi, the Banner-Crown Array, the Mahāpratisarā Vast Pavilion, the Three-Phrase Dhāraṇī, the Heart of Prajñā Sūtra, the verse 'All phenomena arise from causes and conditions,' and other such great scriptures over a hundred in number. Of each, more than a hundred thousand copies were produced, clamped and encased in iron bands, and neatly and compactly layered. Third, regarding the matters supporting mind: on the outside of the vase body, the Buddhas of the Five Directions were carved to signify the Dharma: in the east, a single pestle; in the south, a jewel; in the west, a lotus; in the north, a crossed pestle; and in the four intermediate directions, the implements held by the four great heavenly mothers. Furthermore, taking genuine yellow-rich earth from beneath the vajrāsana where the Buddha attained enlightenment in the Western Region, as well as earth from famous mountains and sacred traces in this region, such as Wutai and the Mount Tai of the east and west; perfumes such as camphor, aloeswood, purple and white sandalwood, storax, and saffron; and gold, silver, pearls, coral, and the seven treasures, they were pounded together with fragrant clay to form one thousand and eight small fragrant stūpas. Furthermore, blending benzoin, guggulu, white mastic, frankincense, tulasi, spikenard, and other perfumes with fragrant clay, they stamped out one hundred and thirty thousand small fragrant stūpas. All these were placed inside the stūpa, just as the Three Jewels abide constantly without perish. Thus, the divine merit and sagely virtue are difficult to measure in the realm of space; protecting the state and shielding the people resides herein. Quietly reflecting upon ancient and modern worthies and sages: only their empty names are recorded, yet when examining their miraculous traces, all is dark without trace. The Yellow Emperor's tomb at Mount Qiao vainly buried his robes and cap; Shun of Yu's tumulus at Cangwu was left with the Shao music in vain; Fuxi left only the eight trigrams, and Yu merely set forth the nine divisions. How could one ever hear of an imperishable true essence? How could one see adamantine, steadfast bones? How could they compare to Śākyamuni's śarīra, whose divine transformations are boundless? The more it is refined, the purer it becomes; the more it is hammered, the firmer it grows. Firm as gold, moist as jade, transmitted constantly through the ages, reverently honored across successive dynasties by sagely emperors and enlightened kings. Thus Emperor Taizong of the Tang had a eulogy saying: > — English (machine translation) (machine translation) - [Previous: 5.18](https://indike.org/pramana/in.bauddha.taisho.2116.5.18) - [Next: 5.20](https://indike.org/pramana/in.bauddha.taisho.2116.5.20) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2116.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2116~en-mt.5.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2116.5.19](https://indike.org/pramana/in.bauddha.taisho.2116.5.19) · Pramāṇa