[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 40.5 # 法苑珠林 40.5 法苑珠林 40.5 - **Language:** Classical Chinese ### [40.5](https://indike.org/pramana/in.bauddha.taisho.2122.40.5) 夫聖德遐邈冠絕人天。理妙六經神高百氏。超群有之遺蹤。越賢良之勝迹。化緣既畢從俗韜光。故雙樹八枝隨義所表。舍利八分亦逐緣感。會入金剛定預碎全身。欲使福被天人功流海陸。至於牙齒髮爪之屬。頂蓋目睛之流。衣鉢瓶杖之具。坐處足蹈之迹。囊括今古聖變無窮。祥應荐臻瑞光頻朗。賢愚共覩豈猜來惑。且如三皇五帝夏殷文武孔丘莊老。惟聖惟賢共遵共敬。莫不葬骨五泉遺塵九土。聲光寂寞孰識其蹤。罕知生福奚感來報。豈比能仁大聖形影垂芳。應感之道不窮。敬仰之風逾遠。紹化迹於大千。拔沈冥於沙界。致使開示之道隨義或殊。會空之旨齊其一實也。 > Now, the holy virtue \[of the Buddha\] is vastly distant, towering above humans and devas. Its principle is more subtle than the Six Classics, and its spirit surpasses the hundred philosophical schools; it transcends the remaining traces of all conditioned realms and surpasses the supreme vestiges of worthies and good men. Once his teaching affinity was completed, he conformed to worldly ways and concealed his light; therefore, the eight branches of the twin \[śāla\] trees corresponded to the meaning they symbolized, and the eightfold division of the relics likewise answered to the karmic affinities of beings. Entering the adamantine samādhi (vajrasamādhi), he predetermined the fragmentation of his entire body, intending that blessings should cover humans and devas and merit should flow across oceans and continents. As for relics such as teeth, hair, and nails; the cranial dome and eyeballs; the robes, bowl, water flask, and staff; the places where he sat and the prints of his feet—encompassing past and present, the holy transformations are inexhaustible. Auspicious responses arrive repeatedly, and miraculous radiance shines forth time and again. Seen by both worthies and fools alike, how could it elicit doubt or confusion? Furthermore, consider the Three Sovereigns, the Five Emperors, the Xia, the Shang, King Wen, King Wu, Kong Qiu (Confucius), Zhuangzi, and Laozi: revered and respected as worthies and sages by all, every one of them had their bones buried in the five springs and their dust left in the nine territories. Their fame and brilliance fell into silence; who can know their traces? Rarely are they known to generate blessings, so how could they evoke future retributions? How could they compare to the Great Sage Śākyamuni, whose form and shadow bestow lingering fragrance? The way of sympathetic response is inexhaustible, and the custom of reverent admiration extends ever farther. He continues the traces of transformation across the great chiliocosm and salvages those sunken in darkness throughout worlds numerous as sand grains, causing the path of opening and revealing to differ according to the meaning, while the principle of converging into emptiness equals the one ultimate reality. > — English (machine translation) (machine translation) - [Previous: 40.4](https://indike.org/pramana/in.bauddha.taisho.2122.40.4) - [Next: 40.6](https://indike.org/pramana/in.bauddha.taisho.2122.40.6) - [Up: 40](https://indike.org/pramana/in.bauddha.taisho.2122.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.40.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.40.5](https://indike.org/pramana/in.bauddha.taisho.2122.40.5) · Pramāṇa