[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) › 55.108 # 法苑珠林 55.108 法苑珠林 55.108 - **Language:** Classical Chinese ### [55.108](https://indike.org/pramana/in.bauddha.taisho.2122.55.108) 臣綸聞。如來嚴相。巍巍架于有頂。微妙色身。蕩蕩顯乎無際。假金輪而啟物。託銀粟以應凡。砥般若之利刀。收涅槃之妙果。汎生死之苦海。濟常樂於彼岸。故能降慈悲雲垂甘露雨。七處八會。教化之義不窮。四諦五時。利益之方無盡。並氷清日盛霧散雲除。爝火螢光塵熱自靜。可謂入俗化於蒙底。出世冥此真如。使稠林邪逕之人。景法門而無倦。渴愛聾瞽之士。慕探賾而知迴。道樹始於迦維。德音盛于京洛。恒星不現周鑒娠徵。滿月圓姿漢感宵夢。五法用傳萬德方兆。華俗潛故競扇高風。資此三明。照迷途之失。憑茲七覺。拔長夜之苦。屬值皇帝菩薩。應天御物負扆臨民。含光宇宙照清海表。垂無礙辯以接黎庶。以本願力攝受眾生。故能隨方逗藥示權顯正。崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祇皆蒙誘濟。人興等覺之願。物起菩提之心。莫不翹勤歸宗之境。悅懌還源之趣。共保慈悲俱修忍辱。所謂覆護饒益橋梁津濟者矣。道既光被。民亦化之。於是應真飛錫騰虛接影。破邪外道堅持正國。伽藍精舍寶剎相望。講會傳經德音盈耳。臣昔未達理源承事外道。如欲須甘果翻種苦栽。欲除渴乏反趣醎水。今啟迷方粗知歸向。受菩薩大戒。誡節身心。捨老子之邪風。入法流之真教。伏願天慈曲垂矜許。 > "Your subject Xiao Lun has heard: The majestic marks of the Tathāgata tower aloft at the pinnacle of existence; his subtle, wondrous form body shines boundlessly and vast. Borrowing the golden wheel, he awakens beings; relying on the silver grains, he responds to the ordinary. He hones the sharp sword of prajñā; he gathers the wondrous fruit of nirvāṇa. Sailing across the bitter ocean of birth and death, he ferries beings to the other shore of permanence and bliss. Therefore he can bring down clouds of loving-kindness and rain down the amṛta rain. At the seven locations and eight assemblies, the meaning of his edification is inexhaustible; in the four truths and five periods, his methods of benefit are unending. Like the clarity of ice, the brilliance of the sun, the scattering of mists, and the clearing of clouds, torch fires and firefly glimmers naturally quiet their dust and heat. He may be said to enter the worldly to teach those at the depths of ignorance, and transcend the world to merge into this tathatā. He causes those on the dense forests of heterodox paths to gaze upon the Dharma gate without weariness, and those blind and deaf from craving to yearn to fathom the depths and know to return. The tree of enlightenment began in Kapilavastu; his virtuous voice flourished in Chang'an and Luoyang. The permanent stars did not appear, which the Zhou understood as the omen of conception; the full moon’s rounded posture gave Han the nocturnal dream. When the five dharmas were transmitted, the myriad virtues began to manifest; Chinese customs were secretly transformed, and high virtues competed in spreading. Relying on these three knowledges, he illuminates the errors of the lost paths; trusting in these seven factors of awakening, he plucks out the suffering of the long night. Now we encounter the Bodhisattva Emperor, who responds to Heaven to govern things, faces south from behind the imperial screen to rule the people, conceals light within the universe, and illuminates the seas with clarity. He bestows unimpeded eloquence to guide the common people; with the power of his fundamental vows, he embraces sentient beings. Thus, he can dispense medicine according to circumstance, display the expedient to reveal the ultimate, extol the purport of the One Vehicle, and expand the foundation of the ten stages. For this reason, the ten thousand states turn in homage, all receiving correct awareness; the spirits of the hidden and manifest realms are all guided and saved. People bring forth the vow of equivalent awakening; beings generate the bodhicitta. There are none who do not eagerly return to the ancestral domain, or joyfully head toward the origin. Together they maintain loving-kindness; together they cultivate kṣānti. He is truly one who shelters, enriches, bridges, and ferries across! Since the Dao is gloriously extended, the people are likewise transformed by it. Thereupon the holy ones fly their staffs, soaring through the void and following one another; defeating heterodox outsiders, they firmly maintain the correct state. Saṃghārāmas and monasteries, jeweled shrines stand in mutual view; lecture assemblies transmit the scriptures, and the virtuous voice fills the ears. Formerly, your subject did not comprehend the source of principle and served heterodox paths; it was like wanting sweet fruit but conversely planting bitter seeds, or wanting to quench thirst but conversely turning to salty water. Now having dispelled my confusion, I roughly know where to turn. Receiving the Great Bodhisattva Precepts, I restrain body and mind, abandon the heterodox winds of Laozi, and enter the true teaching of the Dharma stream. I prostrate myself and pray that Your Heavenly Compassion will condescend to grant permission." > — English (machine translation) (machine translation) - [Previous: 55.107](https://indike.org/pramana/in.bauddha.taisho.2122.55.107) - [Next: 55.109](https://indike.org/pramana/in.bauddha.taisho.2122.55.109) - [Up: 55](https://indike.org/pramana/in.bauddha.taisho.2122.55) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.55.108) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.55.108](https://indike.org/pramana/in.bauddha.taisho.2122.55.108) · Pramāṇa