宋高僧傳 30.44

30.44

太極是生兩儀，兩儀生萬物，絪縕而出，鼓動而萌。由庶類以蚩蚩，稟自然而歷歷。自然者道，道惟本心，心無不通，通物之理之謂道也。道其不一，蕃息流形，若究天倪。物亦惟一，乾一也，坤一也，殆乎因動成變，以變求占，則生象不一歟？至如鳥獸交氣，草木構精，或肖其牝而疎其雄，或同乎根而異乎實。鰐飛似鳥，橘移成枳。交玃為傖，羽嘉生鳳，若此之倫，物類糅錯之所致也。雜之時大矣哉！事有重䝯，物有紛綸，乃彰雜名，非一名而統盡。故曰義雖博，則知可以一名舉也。昔梁傳中立篇第十曰〈唱導〉也，蓋取諸經中「此諸菩薩皆唱導之首」之義也。唱者，固必有和乎？導者，固必有達者。終南釋氏觀覽此題，得在乎歌讚表宣，失在乎兼才別德也。譬若別均天分，重賦全才，虎雙翼而飛，鷹四足而擊也。於是建立〈雜篇〉包藏眾德，何止聲表？無所不容。

The Great Ultimate generates the Two Modes; the Two Modes generate the myriad things, which emerge in vital intermingling and sprout through stirring and agitation. Through the multitude of kinds they appear in teeming abundance, each receiving nature with distinct clarity. 'Nature' is the Way. The Way is simply the original mind; the mind pervades everything, and pervading the principles of things is what is called the Way. The Way is not uniform: it flourishes, multiplies, and flows into form, as if fathoming the heavenly pivot. Things, too, are singular: Qian is one, and Kun is one; but when through movement changes are effected and one seeks divination through these changes, do not the arising phenomena cease to be uniform? As for beasts and birds mingling their breath, and grasses and trees conjoining their essences, some resemble the female and are estranged from the male; some share the same root yet differ in their fruits. The flying alligator resembles a bird; the orange transplanted becomes a bitter trifoliate orange. Crossing with an ape yields a savage; the Feathered Jia gave birth to the phoenix. Such kinds as these are brought about by the intermixing of things. Great indeed is the time of the miscellaneous! Affairs have manifold layers; things are intricately tangled: thus the name 'Miscellaneous' is manifested, for no single label can subsume them entirely. Hence it is said: although the meaning is vast, one knows it can be encompassed by a single name. Formerly, the tenth chapter established in the Liang Biographies was entitled 'Guiding Recitation', which was based on the meaning in the scriptures that 'these bodhisattvas are all foremost in guiding recitation.' As for 'guiding recitation' (chang), must it not be answered by a response? As for 'leading' (dao), there must surely be those who are led to realization. When the Śākya [monk] of Zhongnan examined this title, [he found that] its merit lay in singing praises and proclaiming them publicly, but its defect lay in omitting versatile talents and distinct virtues. It is as if Heaven had bestowed an extraordinary endowment, conferring complete talent twice over—a tiger taking flight on a pair of wings, an eagle striking with four feet. Thereupon he established the 'Miscellaneous Section' to encompass and harbor manifold virtues: how could it be limited merely to vocal proclamation? Nothing was not included.