[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) › 62.6 # 法苑珠林 62.6 法苑珠林 62.6 - **Language:** Classical Chinese ### [62.6](https://indike.org/pramana/in.bauddha.taisho.2122.62.6) 竊聞。金玉異珍在人共寶。玄儒別義遐邇同遵。豈必孔生自國便欲師從。佛處遠邦有心捐棄。不勝事切輒陳愚亮。是非之理不敢自專。昔孔丘辭逝。廟千載之規摹。釋迦言往。寺萬代之靈塔。欲使見形剋念面像歸心。敬師忠主。其義一也。至如丁蘭束帶。孝事木母之形。無盡解瓔奉承多寶佛塔。眇尋曠古。邈想清塵。既種成林。於理不越。又按禮經。天子七廟。諸侯五廟。大夫卿士各有階級。故天曰神。祭天於圓丘。地曰祇。祭地於方澤。人曰鬼。祭之於宗廟。龍鬼降雨之勞。牛畜挽犁之効。由或立形村足。樹像城門。豈況天上天下三界大師。此方他方四生慈父。威德為萬億所遵。風化為萬靈之範。故善人迴向。若群流之歸溟壑。大光攝受。如兩曜之伴眾星。自月氏遺影那竭。灰身舍利遍流祇洹遂造乃聖乃賢。憑茲景福。或尊或貴。冀此獲安者矣。 > I have heard: Gold and jade are different treasures, yet commonly prized by all people; the dark \[Daoism\] and the Ru \[Confucianism\] have distinct doctrines, yet are equally revered far and wide. Why must one desire to take Kong \[Qiu\] as master merely because he was born in one's own land, yet be minded to cast the Buddha aside because he dwelt in a distant realm? Overcome by the urgency of the matter, I venture to present my humble discernment; regarding the principles of right and wrong, I dare not decide them on my own. > In ancient times, when Kong Qiu departed and passed away, his temple became a model for a thousand years; when Śākyamuni left and passed on, monasteries established his numinous stūpas for ten thousand generations. This is to cause those who see the form to arouse recollection, and those facing the image to turn their hearts in devotion. Reverencing the master and remaining loyal to the lord—their meaning is one and the same. > As when Ding Lan fastened his belt to filially serve the form of his wooden mother; or when Boundless \[Intention\] took off his necklace to present it to the stūpa of Prabhūtaratna Buddha. Gazing back into distant antiquity and pondering their pure dust, since the seed has formed a grove, this does not transgress principle. > Furthermore, according to the Classic of Rites: The Son of Heaven has seven ancestral temples, the feudal lords have five temples, and grand masters and ministers each have their respective ranks. Therefore, that of heaven is called 'spirit' (shen), and one sacrifices to heaven at the circular mound; that of earth is called 'earthly deity' (qi), and one sacrifices to earth at the square marsh; that of humans is called 'ghost' (gui), and one sacrifices to them in ancestral temples. The labor of dragon spirits in bringing down rain and the utility of cattle in pulling plows have led people to set up forms at the entrance of villages and erect images at city gates. How much more so for the Great Master of the Three Realms, supreme above heaven and beneath heaven, the Compassionate Father of the four forms of birth in this realm and other realms! His majestic virtue is revered by tens of thousands, and his transformative influence serves as a standard for myriad spirits. > Therefore, the redirection of merit by good people is like the myriad streams returning to the dark abyss; the embrace of his great radiance is like the two luminaries accompanied by the host of stars. Since the Yuezhi realm received the shadow left at Nagarahāra, and the śarīra of his cremated body spread throughout Jetavana, following which the holy and the wise were produced, relying upon this magnificent blessing, whether honored or noble, people hope thereby to obtain peace." > — English (machine translation) (machine translation) - [Previous: 62.5](https://indike.org/pramana/in.bauddha.taisho.2122.62.5) - [Next: 62.7](https://indike.org/pramana/in.bauddha.taisho.2122.62.7) - [Up: 62](https://indike.org/pramana/in.bauddha.taisho.2122.62) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.62.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.62.6](https://indike.org/pramana/in.bauddha.taisho.2122.62.6) · Pramāṇa