---
title: "佛祖綱目 · 諸菩薩羅漢機緣"
description: "佛祖綱目是明代朱時恩所著的一部佛教经典汇编，成书于明朝万历年间。该书系统梳理了佛教历代祖师的法脉传承与重要教义，内容涵盖禅宗、净土宗等多个宗派的核心思想，并收录了大量高僧大德的言行事迹。朱時恩以纲目体例编撰，条理清晰，便于研习。作为明代重要的佛教文献，佛祖綱目不仅保存了珍贵的佛教史料，也为后世研究中国佛教发展提供了重要参考。该书在佛教史上具有承前启后的地位，是了解汉传佛教传承体系的重要典籍之一。"
url: "https://rushiwowen.co/en/r/cma9nlh00002nl504yx9ad3lu"
---

### ○諸菩薩羅漢機緣

> Opportunities for Bodhisattvas and Arhats

文殊菩薩。一日令善財採藥曰。不是藥者。採將來。善財徧觀大地。無不是藥。却來白曰。無不是藥者。殊曰。是藥者採將來。善財遂於地上。拈一莖草。度與文殊。殊接得。示眾曰。此藥亦能殺人亦能活人○文殊問菴提遮女曰。生以何為義。女曰。生以不生生為生義。曰如何是生以不生生為生義。女曰。若能明知地水火風四緣。未甞自得。有所和合。而能隨其所宜。是為生義。曰死以何為義。女曰。死以不死死為死義。曰如何是死以不死死為死義。女曰。若能明知地水火風四緣。未甞自得有所離散。而能隨其所宜。是為死義○菴提遮女問文殊曰。明知生是不生之理。為何却被生死之所流轉。殊曰。其力未充○文殊甞謂善住意天子曰。汝今若能違背諸佛。毀謗法僧。吾即將同汝如是梵行。天子曰。大士。今何故復如是語。殊曰。天子。如汝意者。以何為佛。天子曰。如如法界。我言是佛。殊曰。天子。於汝意云何。如如法界可染著乎。曰弗也。殊曰。以是義故。我如是說。汝今若能背毀佛法僧。吾將同汝如是梵行○善住天子白文殊。可共俱往如來之所。咨受未聞。亦同此時如法問難。殊曰。爾莫分別取著如來。天子曰。如來今在何所。令我莫著。殊曰。祇在目前。天子曰。若如是者。我何不見。殊曰。爾若一切不見。是名真見如來。天子曰。若見在前。云何戒我莫取著如來。殊曰。爾今見前何有。天子曰。有虗空界。殊曰。如來者虗空界。是故虗空界者。即是如來。此中無有一物可分別者○維摩會上三十二菩薩。各說不二法門。文殊曰。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。於是文殊又問維摩。仁者當說。何等是菩薩入不二法門。維摩默然。文殊讚曰。乃至無有語言文字。是菩薩真入不二法門○善財參五十三員善知識。末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮曰。願樓閣門開。令我得入。彌勒尋至善財前。彈指一聲。樓閣門開。善財已入閣。門即閉。見百千萬億樓閣。一一樓閣有一彌勒。領諸眷屬。并一善財而立其前○須菩提尊者。在巖中宴坐。諸天雨花讚嘆。者曰。空中雨花讚嘆。復是何人。云何讚嘆。天曰。我是梵天。敬重尊者善說般若。者曰。我於般若。未甞說一字。云何讚嘆。天曰。如是尊者無說。我乃無聞。無說無聞是真說般若○須菩提一日說法次。帝釋雨花。提問。此花從天得耶。從地得耶。從人得耶。釋曰弗也提曰。從何得耶。釋乃舉手。提曰。如是如是○無厭足王入大寂定。乃勅有情無情。皆順於王。若有一物不順於王。即入大寂定不得○舍利弗因入城。遙見月上女出城。舍利弗心口思惟。此姊見佛否。知得忍不得忍否。我當問之。纔近便問。大姊往甚麼處去。女曰。如舍利弗與麼去。弗曰。我方入城汝方出城。何言如我恁麼去。女曰。諸佛弟子。當依何住。弗曰。諸佛弟子。依大涅槃而住。女曰。諸佛弟子。既依大涅槃而住。我亦如舍利弗與麼去○舍利弗問須菩提。夢中說。六波羅蜜。與覺時同異。提曰。此義深遠。吾不能說。會中有彌勒大士。汝往彼問。舍利弗問彌勒。彌勒曰。誰是彌勒。誰名彌勒。○舍利弗問天女曰。何以不轉女身。女曰。我從十二年來。求女人相。了不可得。當何所轉。即時天女以神通力。變舍利弗。令如天女。女自化身。如舍利弗。乃問言。何以不轉女身。舍利弗以天女像而答言。我今不知云何轉面。而變為女身○鴦崛魔羅尊者。未出家時。外道受教。為憍尸迦。欲登王位。用千人拇指為花冠。已得九百九十九。惟欠一指。遂欲殺母取指。時佛在靈山。以天眼觀之。乃作沙門。在鴦崛前。鴦崛遂釋母。欲殺佛。佛徐行。鴦崛急行。追之不及。乃喚曰。瞿曇住住。佛告曰。我住久矣。是汝不住。鴦崛聞之。心忽開悟。遂棄刃。投佛出家○障蔽魔王。領諸眷屬一千年。隨金剛齊菩薩。覔起處不得。忽一日得見。乃問曰。汝當依何而住。我一千年。覔汝起處不得。齊曰。我不依有住而住。不依無住而住。如是而住○那叱太子。析骨還父。析肉還母。然後現本身。運大神力。為父母說法○廣額屠兒。於涅槃會上。放下屠刀。立地成佛。自云。是賢劫千佛一數。

> Manjushri Bodhisattva once told Sudhana, "Go gather medicinal herbs. Bring me whatever is not medicine." Sudhana searched the entire land and found nothing that was not medicine. He returned and said, "There is nothing that is not medicine." Manjushri said, "Then bring me whatever is medicine." Sudhana picked up a single blade of grass from the ground and handed it to Manjushri. Manjushri took it and showed it to the assembly, saying, "This medicine can kill people and can also bring them to life." Manjushri asked the woman Amrtika, "What is the meaning of birth?" She said, "Birth means being born without being born." He asked, "How is birth the meaning of being born without being born?" She said, "If one can clearly understand that the four elements of earth, water, fire, and wind have never existed independently, yet can come together in harmony and adapt appropriately to circumstances — this is the meaning of birth." He asked, "What is the meaning of death?" She said, "Death means dying without dying." He asked, "How is death the meaning of dying without dying?" She said, "If one can clearly understand that the four elements of earth, water, fire, and wind have never existed independently, yet can separate and disperse appropriately according to circumstances — this is the meaning of death." The woman Amrtika asked Manjushri, "If one clearly understands that birth is the principle of non-birth, why is one still swept along by birth and death?" Manjushri said, "One's power is not yet sufficient." Manjushri once said to the deity Sushitantamati, "If you can now turn against all Buddhas, slander the Dharma and the Sangha, then I will practice the holy life together with you in just that way." The deity said, "Great One, why do you speak like this now?" Manjushri said, "Deity, according to your understanding, what do you take as Buddha?" The deity said, "Suchness, the Dharma realm — this I call Buddha." Manjushri said, "Deity, what do you think? Can suchness, the Dharma realm, be stained or clung to?" He said, "No." Manjushri said, "For this reason, I speak as I do. If you can turn against and slander Buddha, Dharma, and Sangha, then I will practice the holy life together with you in just that way." The deity Sushitantamati said to Manjushri, "Let us go together to where the Tathagata is, to inquire about what we have not yet heard, and at the same time to question him according to the Dharma." Manjushri said, "Do not make distinctions or cling to the Tathagata." The deity said, "Where is the Tathagata now, that you tell me not to cling?" Manjushri said, "He is right before your eyes." The deity said, "If that is so, why do I not see him?" Manjushri said, "If you see nothing at all, that is called truly seeing the Tathagata." The deity said, "If he is seen before me, how can you tell me not to cling to the Tathagata?" Manjushri said, "What is before you now?" The deity said, "There is the realm of empty space." Manjushri said, "The Tathagata is the realm of empty space. Therefore the realm of empty space is the Tathagata. Within this, there is not a single thing that can be distinguished." At the gathering of Vimalakirti, thirty-two bodhisattvas each spoke of the Dharma gate of non-duality. Manjushri said, "For me, regarding all dharmas, there is no speaking, no explaining, no showing, no knowing, free from all questions and answers — this is how a bodhisattva enters the Dharma gate of non-duality." Then Manjushri asked Vimalakirti, "Noble one, it is your turn to speak. What is a bodhisattva's entry into the Dharma gate of non-duality?" Vimalakirti remained silent. Manjushri praised him, saying, "Excellent! Even without any words or letters — this is a bodhisattva's true entry into the Dharma gate of non-duality." Sudhana visited fifty-three good spiritual teachers. Finally he arrived before Maitreya's tower and saw that the tower door was closed. He looked up in admiration and praise. He saw Maitreya coming from another place. Sudhana bowed and said, "May the tower door open and let me enter." Maitreya came before Sudhana, snapped his fingers once, and the tower door opened. Sudhana had already entered the tower when the door closed again. He saw hundreds of thousands of millions of towers. In each tower there was a Maitreya, leading all his followers, and a Sudhana standing before him. The elder Subhuti was sitting in meditation in a cave when heavenly beings rained down flowers in praise. He said, "Who is it that rains down flowers in the sky and offers praise? What are you praising?" The heavenly being said, "I am Brahma. I deeply respect the elder's excellent teaching of Prajna." Subhuti said, "I have never spoken a single word about Prajna. What are you praising?" The heavenly being said, "It is exactly so — the elder speaks nothing, and I hear nothing. Speaking nothing and hearing nothing is the true teaching of Prajna." One day when Subhuti was teaching the Dharma, Indra rained down flowers. Subhuti asked, "Do these flowers come from the sky, from the earth, or from people?" Indra said, "No." Subhuti said, "Then where do they come from?" Indra simply raised his hand. Subhuti said, "So it is, so it is." King Insatiable entered the great meditative absorption and commanded all sentient and insentient beings to submit to the king. If even one thing did not submit to the king, he could not enter the great meditative absorption. Shariputra was entering the city when he saw from afar the maiden Chandrottara leaving the city. Shariputra thought to himself, "Has this sister seen the Buddha? Does she know the acceptance of non-arising or not? I should ask her." As soon as he drew near, he asked, "Elder sister, where are you going?" She said, "I am going just as Shariputra is going." Shariputra said, "I am just entering the city, and you are just leaving the city. How can you say you are going just as I am going?" She said, "Where do all the Buddha's disciples abide?" Shariputra said, "All the Buddha's disciples abide in great Nirvana." She said, "Since all the Buddha's disciples abide in great Nirvana, I too am going just as Shariputra is going." Shariputra asked Subhuti, "Is explaining the six paramitas in a dream the same as or different from when awake?" Subhuti said, "This meaning is profound and far-reaching. I cannot explain it. In this assembly there is the great being Maitreya. Go ask him." Shariputra asked Maitreya. Maitreya said, "Who is Maitreya? Who is called Maitreya?" Shariputra asked the goddess, "Why do you not change out of your female form?" The goddess said, "For twelve years I have searched for the characteristic of being female and cannot find it at all. What is there to change?" Immediately the goddess used her supernatural power to transform Shariputra into a goddess, and she herself transformed into Shariputra's form. Then she asked, "Why do you not change out of your female form?" Shariputra, in the goddess's form, replied, "I do not know how to change my face and become female." The elder Angulimala, before he left home, received teachings from a non-Buddhist teacher. For the sake of Kaushika, who wanted to ascend to the throne, he was to make a flower garland from a thousand people's thumbs. He had already obtained nine hundred and ninety-nine, and lacked only one finger. So he sought to kill his own mother to take her finger. At that time the Buddha was on Vulture Peak. Observing with his divine eye, he manifested as a monk and stood in Angulimala's path. Angulimala released his mother and wanted to kill the Buddha. The Buddha walked slowly, while Angulimala ran swiftly but could not catch up. Then he called out, "Gautama, stop, stop!" The Buddha told him, "I have stopped long ago. It is you who have not stopped." Hearing this, Angulimala's mind suddenly awakened. He threw down his sword and took refuge with the Buddha, leaving home. The demon king Obscuration led his followers for a thousand years, following the bodhisattva Vajrasamadhi, but could not find where he arose. Suddenly one day he did see him. He asked, "What do you rely on to abide? For a thousand years I have searched and cannot find where you arise." Vajrasamadhi said, "I do not abide by relying on abiding, nor do I abide by relying on non-abiding. Thus do I abide." Prince Natazi split open his bones and returned them to his father, split open his flesh and returned it to his mother, and then manifested his original body, displaying great supernatural power to teach the Dharma to his parents. The butcher Broad-Forehead, at the assembly of Nirvana, put down his butcher's knife and immediately became a Buddha. He himself declared, "I am counted among the thousand Buddhas of the Auspicious Aeon."