[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) › [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a) › 2.169 # 樂邦文類 2.169 樂邦文類 2.169 - **Language:** Classical Chinese ### [2.169](https://indike.org/pramana/in.bauddha.taisho.1969a.2.169) 朝士謝靈運、高人劉遺民等一百二十三人為蓮社，令遺民著誓辭。其辭曰：維歲在攝提格七月戊辰朔二十八日乙未，法師釋慧遠，真感幽奧，霜懷特發，乃延命同志，息心貞信之士百有二十三人，集於廬山之陰般若臺精舍阿彌陀像前，率以香華敬薦而誓焉。惟斯一會之眾，夫緣化之理既明，則三世之傳顯矣；遷感之數既符，則善惡之報必矣。推交臂之潛淪、悟無常之期切，審三報之相催、知險趣之難拔，此其同志諸賢所以夕惕宵勤仰思攸濟者也。蓋神者可以感涉而不可迹求，必感之有物，則幽路咫尺；苟求之無生，則渺茫何津。今幸以不謀，而僉心西境，叩篇開信、亮情天發，乃機象通於寢夢、忻歡百於子來。於是靈圖表暉、景侔神造，功由理諧、事非人運，茲實天啟其誠，冥運來萃者矣。可不剋心剋念，重精疊思，以凝其慮哉。然其景續參差、功福不一，雖晨祈云同，而夕歸攸隔，即我師友之眷，良可悲矣。是以慨焉，胥命整矜法堂，等施一心、亭懷幽極，誓茲同人俱遊絕域。其有警出絕倫首登神界，則無獨善於雲嶠、忘兼全於幽谷。先進之與後升，勉思彙征之道，然後妙觀大儀，啟心貞照，識以悟新、形由化革。藉芙蓉於中流、蔭瓊柯以詠言，飄雲衣於八極、泛香風以窮年，體妄安而彌穆、心超樂以自怡，臨三塗而緬謝、傲天宮而長辭，紹眾靈之繼軌、指太息以為期。究茲道也，豈不洪哉。並棄世榮，慕西方之訓，終時各感佛來迎也。 > Court official Xie Lingyun, eminent gentleman Liu Yimin, and others, numbering one hundred and twenty-three people, formed the Lotus Society and ordered Yimin to compose the pledge. The text states: In the year of Shetige, on the twenty-eighth day, yewei, of the seventh month whose new moon fell on wuchen, Dharma Master Shi Huiyuan, with genuine resonance toward the profound and mysterious and frost-like purity of mind remarkably aroused, invited like-minded companions, one hundred and twenty-three men of tranquil mind and steadfast faith, to assemble at the foot of Mount Lu before the image of Amitābha in the Prajñā Platform Hermitage, leading them in respectfully offering incense and flowers and making this vow: Looking upon this assembly of one gathering: when the principle of dependent transformation is understood, the transmission through the three periods of time becomes manifest; when the tally of shifting resonances accords, the retribution of good and evil is certain. Deducing that those who brush shoulders sink unseen away, and realizing the urgency of the term of impermanence, examining the mutual pressing of the three retributions, and knowing the difficulty of extrication from the perilous destinies—this is why these like-minded worthies are watchful at dusk and diligent by night, looking upward and contemplating where salvation lies. The spirit may be resonated with and reached, but cannot be sought through physical traces; if the resonance surely has an object, then the dark path is but a foot away; but if one vainly seeks it without real birth, then how vast and where is the ford? Now fortunately, without prior planning, all have united their minds toward the Western realm; knocking upon the scriptures, faith opens; when their pure intentions are naturally aroused, forms and signs penetrate into their dreams, and their joyous delight multiplies like children coming to build \[the tower of King Wen\]. Thereupon the divine depiction displays its radiance, its appearance rivaling divine creation; the achievement accords with the principle, the affair is not moved by human effort. This indeed is Heaven inspiring their sincerity, their dark fortunes converging here. How could one not conquer one’s mind and conquer one's thoughts, redoubling refinement and layering reflection, in order to congeal one's contemplation? Yet the sequence of their shadows is uneven, and their merit and blessings are not identical; though their morning prayers are said to be the same, their evening return may be separated; looking upon the fellowship of my teachers and friends, this is truly sorrowful. Therefore, sighing with emotion, we mutually command each other to compose ourselves in the Dharma hall, impartially applying a unified mind, harboring thoughts of the profound ultimate, vowing that these companions shall together roam the transcendent realm. If there is one who awakens and transcends beyond his fellows to be the first to ascend the spiritual realm, let him not cultivate personal goodness upon the cloudy ridges and forget all-inclusive rescue in the dark valleys. Let those who advance first and those who ascend later exert themselves to think upon the path of journeying together. Thereafter, wondrously contemplating the Great Form, they open their minds in steadfast illumination; consciousness is transformed through awakening to what is new, and physical form changes through apparitional rebirth. Resting upon lotuses in mid-stream, shaded by jade branches to chant their verses, fluttering cloudy robes across the eight extremities, drifting upon fragrant breezes through the end of years, the body is at ease in falsity yet ever more tranquil, the mind transcends pleasure to delight itself; looking down upon the three paths, they bid an eternal farewell; scorning the heavenly palaces, they take leave forever, continuing the successive track of all spirits, designating a great sigh as their appointed limit. Probing this path to the end, is it not vast? They cast aside worldly glory together, yearning for the instructions of the West, and at the end of their lives each sensed the Buddha coming to welcome them. > — English (machine translation) (machine translation) - [Previous: 2.168](https://indike.org/pramana/in.bauddha.taisho.1969a.2.168) - [Next: 2.170](https://indike.org/pramana/in.bauddha.taisho.1969a.2.170) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1969a.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.2.169) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.7.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.2.169](https://indike.org/pramana/in.bauddha.taisho.1969a.2.169) · Pramāṇa