肇論 1.46

1.46

服像雖殊，妙期不二；江山雖緬，理契則隣。所以望途致想，虛襟有寄。君既遂嘉遯之志，標越俗之美，獨恬事外，歡足方寸。每一言集，何嘗不遠喻林下之雅詠，高致悠然。清散未期，厚自保愛。每因行李，數有承問。願彼山僧無恙，道俗通佳。承遠法師之勝常，以為欣慰。雖未清承，然服膺高軌。企佇之勤，為日久矣。公以過順之年，湛氣彌厲，養徒幽巖，抱一沖谷，遐邇仰詠，何美如之！每亦翹想一隅，懸庇霄岸。無由寫敬，致慨良深！君清對終日，快有悟心之歡也。即此大眾尋常，什法師如宜。秦王道性自然，天機邁俗，城塹三寶，弘道是務。由使異典、勝僧方遠而至，靈鷲之風萃於茲土。領公遠舉，乃千載之津梁也。於西域還，得方等新經二百餘部，請大乘禪師一人、三藏法師一人、毘婆沙法師二人。什法師於大石寺出新至諸經，法藏淵曠，日有異聞。禪師於瓦官寺教習禪道，門徒數百，夙夜匪懈，邕邕蕭蕭，致可欣樂。三藏法師於中寺出律藏，本末精悉，若覩初制。毘婆沙法師於石羊寺出《舍利弗阿毘曇》胡本，雖未及譯，時問中事，發言新奇。貧道一生，猥參嘉運，遇茲盛化。自恨不覩釋迦祇桓之集，餘復何恨？而慨不得與清勝君子同斯法集耳。生上人頃在此同止數年，至於言話之際，常相稱詠。中途還南，君得與相見。未更近問，惘悒何言！威道人至，得君《念佛三昧詠》，并得遠法師《三昧詠》及〈序〉。此作興寄既高，辭致清婉。能文之士，率稱其美。可謂游涉聖門，扣玄關之唱也。君與法師當數有文集，因來何少？什法師以午年出《維摩經》，貧道時預聽次；參承之暇，輒復條記成言，以為注解。辭雖不文，然義承有本。今因信持一本往南。君閑詳，試可取看。

Although our clothing and appearances differ, our wondrous destination is not two; though rivers and mountains are distant, when principles tally, we are neighbors. For this reason, looking along the road I direct my thoughts, and my empty bosom finds a place to lodge. You have already fulfilled your aspiration for fine seclusion, displaying the beauty of transcending the mundane; solitary and tranquil beyond worldly affairs, your joy fills your heart. Whenever I speak of you in gatherings, how could I ever fail to evoke from afar the elegant chants beneath the grove, your lofty aspirations so serene! A pure and untrammeled meeting cannot yet be expected; take good care of yourself. Whenever travelers pass, I frequently receive your inquiries. May the monks of that mountain remain well, and both religious and lay enjoy good health. Hearing that Dharma Master Yuan continues in excellence brings joy and comfort. Although I have not received his presence in person, I cherish his lofty standard. The diligence of my longing has lasted long indeed. Past the age of sixty, his serene energy is ever more vigorous; nurturing disciples among secluded cliffs, embracing the One in the empty valley, looked up to and praised near and far—what beauty can compare to this! I also constantly incline my thoughts toward that distant quarter, relying under his celestial eaves from afar. With no way to convey my respect, my sighs of admiration are truly deep! In your pure company throughout the day, you must pleasantly have the joy of an awakened mind. Presently the great assembly here is as usual, and Master Kumārajīva is well. The King of Qin possesses a nature naturally attuned to the Way, his innate endowment transcending the common; serving as a fortress for the Three Jewels, his sole endeavor is to propagate the Way. This has caused uncommon scriptures and superior monks to arrive from far and wide, and the atmosphere of Gṛdhrakūṭa gathers in this land. The far-reaching enterprise led by his majesty is indeed a ford and bridge for a thousand years. Returning from the Western Regions, they obtained over two hundred new vaipulya sūtras, and invited one Mahāyāna meditation master, one Tripiṭaka master, and two Vibhāṣā masters. Master Kumārajīva is translating the newly arrived sūtras at Dashi Monastery; the treasury of Dharma is profound and vast, with uncommon teachings heard every day. The meditation master is instructing in the practice of meditation at Waguan Monastery; his disciples number in the hundreds, never slacking day or night, harmonious and solemn, truly cause for joy. The Tripiṭaka master is translating the Vinaya Piṭaka at Zhong Monastery; its origins and details are so precise and comprehensive that it is like witnessing the original institution. The Vibhāṣā master is producing the Indic manuscript of the *Śāriputrâbhidharma* at Shiyang Monastery; although it has not yet been translated, when we occasionally inquire about its contents, his statements are novel and extraordinary. In my humble lifetime, having unworthily encountered this auspicious fortune and met with this flourishing transformation, I regret only that I did not witness the assembly at the Jetavana of Śākyamuni—what other regret could I have? I only lament that I cannot share this assembly of the Dharma with superior and pure gentlemen like you. Master Sheng stayed here together with us for several years; whenever we conversed, we constantly praised each other. On his return south, you were able to meet him. Since we have not received recent news, how can words express my melancholy! When the monk Wei arrived, I received your *Chant on the Buddha-Recitation Samādhi*, along with Dharma Master Yuan's *Samādhi Chant* and its preface. The inspirational spirit of these works is lofty, their diction and expression pure and graceful. Men of literary talent all praise their beauty. They can truly be called songs that traverse the sacred gate and knock upon the mystery's threshold. You and the Dharma master must frequently produce literary collections; why have so few arrived via travelers? Master Kumārajīva translated the *Vimalakīrti-nirdeśa-sūtra* in the year of the horse; I had the occasion to attend the audience at that time, and in my leisure after receiving instruction, I set down notes of what had been established into a commentary. Although the prose is unpolished, its meaning inherits a basis. Now, by means of a messenger, I send one copy to the south. In your leisure, you may take a look.