續高僧傳 29.27

29.27

論曰。夫住持之相。其例乃多。包舉精博要惟二種。道法弘世。則靜倒絕其生源。相法所持。則導昏開其耳目。宗途既闡。萬代奉其風規。雖或中微。終亦依之成則昔如來創化。寺開須達之源。塔現古今初惟積土之漸。沿斯已後福事彌隆。無憂之碣林繁。有信之園星布。自摩滕入洛。其相先揚。建寺以宅僧尼顯福門之出俗。圖繪以開依信。知化主之神工。故有列寺將千繕塔數百。前修標其華望。後進重其高奇。遂得金剎干雲。四遠瞻而懷敬。寶臺架逈。七眾望以知歸。並弘道之初津。攝度之權術也。至如引風治閣。出慧達之深誠。傳聲停毒。寔智興之通感。僧明志開遺寄。僧晃操動幽明。達公因治水而集材。美上假冥聖而陳供。慧雲貞烈。黃金以之不沈。道積抗言。白刃由斯不拔。若斯監護。不蔑由來。然則經理眾事。論陳退沒。並由志節素少情非巧能。致涉艱違便虧誓願。功敗垂成。義當斯也。昔如來在世。躬治院門。大集僧務。非聖不履。迦葉之營五寺。恒預蹋泥。目連之任月直。常供掃地。是以福事之來。導引逾遠。下凡祖習。故是常科。而頃世惰窳每多欺負。覩塗塔為庸夫。謂引材為竪伍。出道無宜。行施入俗有絕清心。斯語不倫殊乖正則。故天報為貴。尚行乞於人間。聖果為高。猶被餓於僧部。斯徒眾矣。略舉可知。是以福智二嚴。空有兩諦。大經大論盛列綱猷。即可師承難為排斥。且自世有諸福。其流多雜。倚傍了經陳揚疑偽。隋祖開皇之始。釋教勃興。真偽混流恐乖遺寄。乃勅沙門法經。定其正本。所以人中造者五百餘卷。同並燔之。餘不盡者隨方間出。比諸經藏惟錄正本。通數則有三萬餘卷。已外別生雜集。並不寫之至於疑偽時復抄錄。斯由未曾陶練故致此涉。試為論之。至如藥師行事。源出宋朝。比用在疑。頗存沿俗。隋煬洛水彥琮所翻。義節全同。文鋪少略。斯則梵本有據。祈福之元宰也。但以世惟相有非相。何以曉心。大聖逗機任物。而敷此要。如說行者必致攘除。恐涉懷己自虧名實。故彼文云。口為說空。行在有中。誠言得矣。或有精專懇苦厚供彌隆而所祈無應者。則往業堅明。定須酬償。故文云。惟除宿殃餘則可脫。然則業無永定。皆可轉除。任業增生。無成聖義。故經明懺止約內心。有愧則亡。無慚斯有。三報輕重具顯涅槃。六根淳薄亦陳實觀。是知宿殃不請。例是別時。通諸理教義須隱括。又有普賢別行金光總懺。多歸清眾事乖通俗。比有行事執著者多。遍告雖來皆虧法利。故彼文云。諸業障海從妄想生。還須體妄。乃傾前業。今則緣念彼此。我所兩存倒想逾增。故難遭聖義應。塵無以表達真。識有以明通俗。在凡下位行漸若斯。順舊常熏理非筌悟。梁初方廣。源在荊襄。本以厲疾所投祈誠悔過。哀茲往業悲慟酸涼。能使像手摩頭。所苦欻然平復。同疾相重遂廣其塵。乃依約諸經抄撮成部。擊聲以和動發恒流。談述罪緣。足使汗垂淚瀉。統括福慶。能令藏府俱傾。百司以治一朝萬化惟通一道被時濟世。諒可嘉之。而恨經出非本。事須品藻六根大懺。其本惟梁武帝親行情矜默識。故文云。萬方有罪。在予一人。當由根識未調。故使情塵濫染。年別廣行。捨大寶而充儓僕。心力所被感地震而天降祥。是稱風靡欝成恒則。有陳真觀。因而廣之。但為文涉菁華。心行頗淡。原夫懺悔之設。務在專貞。欲使肝膽露於眾前。慚愧成於即日。固得罪終福始。言行可依。如文宣之製淨住。言詞可屬。引經教如對佛。述厭欣如寫面。卷雖二十。覽者不覺其繁。文乃重生。讀人不嫌其妨。世稱筆海。固匪浮言。又有妄讀懺文行於悔法。罪事叢雜不解。位以十條。因構煩挐。未知本於三惱。浪誦盡紙。昏憒通於自他。為師難哉。墮負歸於彼此。如斯遣累未曰清澄。固約前論薄為准的。六道慈懺源亦同前。事在歲終方行此祀。道別開奠海陸之味畢陳。隨趣請祝。慈悲之意弘矣。原夫。六道至果趣別重輕。人含十等之差。餘則舉例可悉。阿含所述入處鬼道。有親供祭心生隨喜。心喜身飽故曰充飢。非由供福業令自受。以正法義理有所從。無有自作他人受果。斯則目連飯母事也。自外五趣報局所收。隨報位隔無由通給。今則道別陳奠。恐非臨饗。然又報得諸通。事含生趣不妨他心徹視待會而從祭酹。自此已外其例難收。或度星安宅決明罪福。占察投輪懷疑結線。同歸淺俗未入深經。然罪積由來福興伊始。俱惟妄想而善卦難諧。愚凡所履諒參其用。又有不揆分量登冐聖賢。端然思道剋成位地。此並想心懷道不識道是妄心知妄思心不起有起實歸惟識。識心達俗知何不為。用此投輪應分業相。又有方等佛名般舟誦呪。多以夢王表淨。准此用顯澆淳。且夢惟冥妄想象尚取依憑。況在現輪舉擲其心可准。若夫惑業所起。梯構有因。惑必違理而生。故懺務觀其理。業生依事而起。故懺還須緣。事悔必勤身營構。慚愧為其所宗。理悔必析破我人。知妄是其大略。並如別錄。悔法廣之。是知釋宗一化。大較三門。若樂罪時須弘福事。因修福故便起想著。則應破遣教思理觀。如斯易奪集業可期。若滯此三全乖教意。惟夫。大聖垂世末欲增生。福順情欣。還資故習。義須思擇。斷結入道。斯言極矣。世不達者。以福為道。耽附情纏。用為高勝。正是戒見二結所收。我倒常行。何能遣縛。是以通人。審權實之有從。達界繫之無爽。明惑性之重輕。曉分量之優劣。莫不以罪障天人一向須捨。福為有基雖行不普。由諸八禪滯情六度不淨事觀及世順善皆為有法。大論明言計並封心故非道業。至如色有初定。凡聖通行。非想極居。無生不止。終乖出要未靜輪迴。但為封迷不厭故也。況以亂善用充靜業。有識聞之足為殷鑒。流俗儒素尚捐固我之心。但謂我能行之。故非清蕩所攝。豈得心用浮動。觸境增迷妄計為道。一何可笑。復聞福為有本潛神不修。身行處世何能無事。事涉罪福理必通知。且如衣食四資。無時不假。佛制取納。惟依觀門。輕侮對治。斯誠罪也。奉觀勤行。斯誠福也。謂我能行。便成違理。我不能行。又是違事。違事則業繫三途。違理則福纏諸欲。在凡使性何能靜心。入止正見方傾苦趣。故知因修世相知何不為。惟勤觀用漸當缺有。不爾沈淪還歸無始。伊我同舟可不免哉。

The evaluation states: The aspects of upholding the Dharma are manifold. To embrace the essential and extensive, there are principally only two kinds: when the Path-Dharma is propagated in the world, it quiets illusions and cuts off the source of rebirth; when phenomenal forms are maintained, they guide the deluded and open their ears and eyes. Once the ancestral path is illuminated, ten thousand generations honor its standard; though it may decline in mid-course, ultimately relying upon it establishes the norm. Formerly, when the Tathāgata first instituted his teachings, monasteries began from the source of Sudatta, and stūpas manifesting past and present started only with the gradual accumulation of earth. From then on, meritorious activities became ever more flourishing; the stelae of Aśoka were dense as forests, and the groves of the faithful were scattered like stars. From the time Kāśyapa Mātaṅga entered Luoyang, these phenomenal forms were first displayed: monasteries were erected to house monks and nuns, demonstrating how the gate of merit transcends the mundane; paintings were made to inspire reliance and faith, revealing the marvelous skill of the Lord of Transformation. Thus monasteries lined up by the thousands and repaired stūpas numbered in the hundreds. Earlier practitioners marked their illustrious reputation; later successors honored their lofty marvels. Consequently, golden finials brushed the clouds, so that those in the four quarters looked up with reverence; jeweled towers were suspended in the void, so that the sevenfold assembly looked upon them and knew where to return. These are both the initial fords for propagating the Way and the expedient means for gathering and delivering beings. As for summoning the wind to repair the pavilion, it arose from Huida's profound sincerity; passing sound to arrest poison was truly Zhixing's spiritual resonance. Sengming's intention opened the path for bequests; Senghuang's moral power moved the unseen and the seen. Master Da gathered timber through regulating water; Meishang set out offerings relying upon the unseen holy ones. Huiyun was staunch and resolute, so the yellow gold did not sink; Daoji spoke with defiance, so the bare blade was not drawn. Overseers such as these have never been held in contempt from the past. However, when managing collective affairs, discussions tell of retreat and downfall; this is all because their moral fiber was inherently deficient and their dispositions were not skillful or capable, leading them to abandon their vows when confronted with adversity and obstacles. 'Defeat on the verge of success'—this applies to them. Formerly, when the Tathāgata was in the world, he personally repaired the courtyard gates; in the great assemblies of monastic duties, none but the holy did not tread. When Kāśyapa managed the five monasteries, he always took part in trampling mud; when Maudgalyāyana served as monthly overseer, he constantly provided sweeping of the grounds. Thus, when meritorious affairs originated, their guidance reached ever farther; for mundane mortals to inherit the practice is indeed the regular rule. Yet in recent generations, the indolent and lazy often deceive themselves and others; seeing the plastering of stūpas, they deem it a task for base men; calling the hauling of timber, they consider it suitable for the menial ranks. They say: 'Leaving the household has no such obligation; practicing giving and entering worldly tasks cuts off the pure mind.' Such words are inconsistent and completely contrary to the correct rule. Therefore, heavenly retribution is valued, yet [the Buddha] still practiced begging among mortals; the holy fruit is lofty, yet [the Buddha] still suffered hunger within the sangha. Such examples are numerous; a brief mention will make it clear. Therefore, the two adornments of merit and wisdom, and the two truths of emptiness and existence, are amply set forth as guiding principles in the great sūtras and great treatises; they can indeed be taken as models and can hardly be rejected. Furthermore, among the various merits in the world, their streams are largely mixed, leaning upon definitive scriptures while presenting spurious and doubtful works. At the beginning of the Kaihuang reign of the Sui founder, the teaching of Śākya suddenly flourished; true and false mixed together in the stream, threatening to pervert the bequeathed teachings. An imperial decree was issued to the śramaṇa Fajing to determine the authentic texts. Hence, more than five hundred fascicles forged by people were all burned together. Those remaining unexhausted appeared intermittently according to region. Comparing the various scriptural canons, only authentic texts were recorded, totaling more than thirty thousand fascicles; apart from these, newly produced miscellaneous collections were not copied. As for doubtful and spurious texts, they were still transcribed from time to time; this occurred because they had not been thoroughly refined and examined. Let us attempt to discuss this. For instance, the practice of Bhaiṣajyaguru originated in the Song dynasty; its recent use has been subject to doubt, yet it still largely survives among popular customs. The version translated by Yancong at the Luo River under Emperor Yang of the Sui has completely identical doctrinal structure, with only slightly abbreviated literary phrasing. This, then, has basis in an Indic manuscript, and is the chief method for praying for blessings. Yet because the world is confined to phenomenal existence, without phenomenal forms how could the mind be awakened? The Great Sage adapted to capacities and accommodated beings in expounding this essential teaching. If one acts as instructed, misfortune will certainly be dispelled. Fearing that harbouring self-interest would compromise both name and reality, that text says: 'Orally expounding emptiness, yet the practice resides in existence'—truly spoken indeed! There may be those who are intensely devoted and painstakingly sincere, making offerings ever more bountiful, yet receive no response to their prayers; this is because past karma is firmly fixed and must inevitably be repaid. Thus the text says: 'Only past calamities are excluded; the rest may be escaped.' However, karma is never eternally fixed and can all be transformed and eliminated; if one simply lets karma increase rebirths, there would be no meaning to attaining sagehood. Therefore the scriptures explain that repentance only restricts the inner mind: with shame it perishes, without remorse it persists. The lightness and heaviness of the three retributions are fully revealed in the Nirvāṇa [Sūtra]; the pure and the defiled among the six faculties are also expounded in real contemplation. Hence we know that when past calamities are not dispelled, it generally refers to another time; synthesizing the various doctrines and teachings, the meaning must be properly harmonized. Furthermore, there are the specific practices of Samantabhadra and the general repentance of the Suvarṇaprabhāsa; these mostly pertain to the pure assembly and are contrary to ordinary worldly affairs. Recently, many who carry out these practices harbor attachment; though they summon universally, they lose the benefit of the Dharma. Thus that text says: 'The ocean of all karmic hindrances arises from delusive thoughts; one must understand delusion in order to topple past karma.' Nowadays, they keep objects and others in mind, retaining both self and what belongs to self; inverted thoughts increase all the more, making it difficult to encounter the holy response. Without dust, there is no way to express the real; with consciousness, there is a way to clarify what is accessible to the world. For ordinary people in inferior positions, gradual practice is like this; conforming to old, habitual perfuming, the principle cannot be grasped through the snare. The Vaipulya of the early Liang originated in Jing and Xiang; originally, those afflicted with terrible illnesses came to pray sincerely and repent of their faults. Lamenting their past karma with bitter grief and sorrow, they caused the statue's hand to stroke their heads, whereupon their suffering suddenly vanished. Those with similar ailments esteemed this mutually and expanded its forms; thus, relying loosely on various scriptures, they compiled it into a text. Beating instruments to harmonize, they moved and stirred the ordinary crowd; recounting the conditions of sin, it was enough to make sweat pour and tears flow; summarizing blessings and celebrations, it could make the internal organs turn over completely. The hundred offices used it to govern a court; ten thousand transformations reached through a single path, covering the times and saving the world—truly praiseworthy indeed! Yet we regret that the scripture did not derive from an authentic source and its affairs require critical assessment. As for the Great Repentance of the Six Faculties, its text was personally composed by Emperor Wu of Liang with sympathetic sentiment and silent understanding. Thus the text says: 'If the myriad regions have sins, they lie upon my single person.' This must be because the faculties and consciousness were not yet regulated, thus allowing emotional dust to contaminate indiscriminately. He practiced it extensively year after year, abandoning the great throne to serve as a menial servant; the power of his mind moved the earth to quake and heaven to send down auspicious omens. This was acclaimed as sweeping the land like wind, flourishing into a constant standard. Under the Chen dynasty, Zhenguan expanded upon it; however, because the style was overly ornate, the mental practice was quite diluted. Now, the institution of repentance prioritizes dedication and uprightness, seeking to lay bare one's inner feelings before the assembly and cultivate shame and remorse on that very day; thus sin ends and blessings begin, and words and deeds can be relied upon. As when Prince Wenxuan composed the Jingzhu, the language was appropriate: quoting scriptural teachings as if facing the Buddha, and expressing revulsion and aspiration as if sketching faces. Though consisting of twenty fascicles, those who read it do not find it cumbersome; though the text repeats itself, readers do not resent its interference. The world called it an 'ocean of writing,' which was by no means an empty saying. Furthermore, there are those who blindly read repentance texts to carry out the method of repentance: the matters of sin are tangled, yet they do not understand how to classify them into the ten categories; complications are thus stirred up, while they do not know the root lies in the three afflictions. Reading heedlessly to the end of the paper, confusion spreads to both self and others. How difficult it is to be a master! Downfall and blame accrue to both sides. To dispel defilements like this cannot be called clear and pure; we must briefly take the previous treatises as our standard. The Compassionate Repentance of the Six Destinies also originated similarly to the above; this ceremony was performed only at year's end. Offerings were set out separately for each path, with delicacies of sea and land fully displayed; supplications were made according to each destiny, and the intention of compassion was vast indeed! Now, the ultimate fruits of the six destinies differ in weight and lightness; humanity encompasses ten grades of differences, and the rest can be known by following the analogy. As recounted in the Āgamas, regarding those who enter the ghost realm, when their relatives present offerings and sacrifices, joy arises in their hearts; through mental joy, the body is sated, hence it is called 'relieving hunger.' It is not that the merit of the offering causes them to receive it directly through karma. According to the principle of the correct Dharma, there is a consistent rationale: no one creates an action while another receives the fruit. This is the case of Maudgalyāyana feeding his mother. Aside from this, the other five destinies are restricted by their retribution; separated by their retributive status, there is no way to provide for them universally. Now setting out offerings separately for each destiny, I fear they do not actually partake of the feast. Yet beings possess various retributive supernormal powers, and their condition encompasses the living destinies; it does not impede their reading others' minds and seeing through clearly to wait for the gathering and partake of the offerings. Beyond this, such cases are difficult to encompass. Some perform star-crossing to pacify the dwelling and determine sin and merit; some use the divination of casting wheels, harboring doubts and tying cords. These all belong to shallow worldliness and do not enter the deep scriptures. However, the accumulation of sins has its origin, and the arising of blessings has its beginning; both are merely delusive thoughts, yet auspicious hexagrams are difficult to match. For ignorant mortals to practice them, their utility may indeed be admitted. Furthermore, there are those who do not measure their own capacity and impudently imitate the sages and worthies, sitting upright to contemplate the Way and attain spiritual stages. These are all minds of conception harbouring the Way, not recognizing that the Way is the deluded mind; knowing delusion, they contemplate that the mind does not arise, yet whatever arises truly returns to consciousness-only. If the conscious mind penetrates the mundane, what could it not do? Using this casting of wheels can indeed distinguish the marks of karma. Furthermore, there are the Vaipulya, the Buddha-names, the Pratyutpanna, and the recitation of dhāraṇīs, which mostly use the Dream King to signify purity; based on this, it is used to reveal purity or defilement. Moreover, a dream is merely a dark delusion, yet a mental image is still relied upon; how much more so when the wheel is present before one and cast—can its mind not be taken as a standard? Now, the arising of afflictions and karma is constructed through causes: afflictions necessarily arise contrary to principle, so repentance must contemplate their principle; karma arises dependent on phenomena, so repentance must also rely on phenomena. Phenomenal repentance requires diligent bodily exertion, taking shame and remorse as its foundation; principle repentance requires breaking down the notions of self and person, taking knowledge of delusion as its general outline. These are detailed in separate records, where the methods of repentance are expanded. Hence we know that the single teaching of Śākya's lineage consists broadly of three gates: when beings delight in sin, one must promote meritorious deeds; because of practicing merit, they give rise to conceptual attachments, so one should dispel them and teach them to contemplate the principle. In this way, through exchange and transformation, the eradication of accumulated karma can be anticipated. If one stagnates in these three, one completely contradicts the intent of the teaching. Now, the Great Sage bequeathed his teachings to the world, yet in the final age desires increase; merit accords with emotional joy and merely nourishes old habits. One must employ discernment to sever fetters and enter the Way—these words are ultimate! Those in the world who do not understand this regard merit as the Way, indulging in emotional entanglements and taking them as supreme. This is precisely what is subsumed under the two fetters of morality and views; constantly practicing the inversion of self, how can they dispel bondage? Therefore, comprehensive individuals investigate the source of expedients and reality, understand that the bindings of the realms are unfailing, comprehend the lightness and heaviness of the nature of defilement, and know the superior and inferior of capacities. None among them fails to recognize that karmic sins obstruct heaven and humanity and must be unconditionally abandoned; merit serves as a foundation, yet though practiced, it is not universal. Because the eight dhyānas stagnate emotions, the six perfections and the impure phenomenal contemplations, along with worldly conforming goodness, are all conditioned dharmas. The Great Treatise clearly states that these are all clingings of the mind, and therefore not the practice of the Way. As for the initial dhyāna of the form realm, it is traversed by both mortals and sages; the peak dwelling of neither-perception-nor-non-perception is not where the unborn halts. They ultimately run counter to the essential means of liberation and do not quiet saṃsāra, merely because of clinging to delusions without revulsion. How much more so when scattered goodness is used to substitute for quiet practice—any conscious person who hears of this will find in it a clear mirror. Even common scholars of Confucianism still discard the mind of obstinate ego; if one merely says 'I can practice it,' it is not subsumed under pure detachment. How can one allow the mind's function to be fickle and restless, increasing delusion upon contacting sense-objects, and falsely deeming it to be the Way? How ridiculous! Furthermore, hearing that merit is the root of existence, some conceal their spirits and do not practice; yet with a body living in the world, how can one be free from affairs? When affairs involve sin and merit, the principle must certainly be known. Moreover, the four requisites such as food and clothing are never dispensed with for a moment. The Buddha instituted their acceptance solely relying upon the gate of contemplation: to despise them and neglect countermeasures is truly a sin; to uphold contemplation and practice diligently is truly merit. To claim 'I can practice' is contrary to principle; to claim 'I cannot practice' is contrary to phenomena. Contrary to phenomena, karma binds one to the three destinies; contrary to principle, merit entangles one in various desires. When mortals act on their nature, how can they quiet the mind? Only by entering cessation and right view can one overthrow the painful destinies. Therefore we know that by cultivating worldly marks, what could one not accomplish? Only by diligently applying contemplation will one gradually diminish existence. Otherwise, sinking down, one will return to beginningless [saṃsāra]. Can those of us in the same boat not exert ourselves to avoid it?