[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) › [弘明集](https://indike.org/pramana/in.bauddha.taisho.2102) › 12.6 # 弘明集 12.6 弘明集 12.6 - **Language:** Classical Chinese ### [12.6](https://indike.org/pramana/in.bauddha.taisho.2102.12.6) 興寧三年四月五日。鑿齒稽首和南。承應真履正明白內融。慈訓兼照道俗齊蔭。宗虛者悟無常之旨。存有者達外身之權。清風藻於中夏。鸞響厲乎八冥。玄味遠猷。何勞如之。弟子聞不終朝而雨六合者。彌天之雲也。弘淵源以潤八極者。四大之流也。彼真無為降而萬物賴其澤。此本無心行而高下蒙其潤。況哀世降步愍時而生。資始繫於度物。明道存乎練俗。乘不疾之輿。以涉無遠之道。命外身之駕。以應十方之求。而可得玉潤於一山氷結於一谷。望閬風而不迴儀。損此世而不誨度者哉。且夫自大教東流四百餘年矣。雖藩王居士時有奉者。而真丹宿訓先行上世。道運時遷俗未僉悟。藻悅濤波下士而已。唯肅祖明皇帝。實天降德。始欽斯道。手畫如來之容。口味三昧之旨。戒行峻於巖隱。玄祖暢乎無生。大塊既唱萬竅怒呺。賢哲君子靡不歸宗。日月雖遠光景彌暉。道業之隆莫盛於今。豈所謂月光首寂將生真土。靈鉢東遷忽驗于茲乎。又聞三千得道俱見南陽。明學開士陶演真言。上考聖達之誨。下測道行之驗。深經並往非斯而誰。懷道邁訓舍茲孰降。是以此方諸僧咸有傾想。目欣金色之瑞。耳遲無上之藏。老幼等願道俗同懷。繫詠之情非常言也。若慶雲東徂摩尼迴曜。一躡七寶之座。暫視明誓之燈。雨甘露於豐草。植栴檀於江湄。則如來之教復崇於今日。玄波逸響重蕩濯於一代矣。不勝延豫。裁書致心意之蘊積。曷云能暢。弟子襄陽習鑿齒稽首和南（庾闡樂賢堂頌序亦云肅祖明皇帝雅好佛道手摹靈像）。 > On the fifth day of the fourth month of the third year of Xingning, Zuochi bows his head and makes prostration. I have heard that you respond to the true and tread in the correct, your brilliant understanding harmonizing within; your compassionate teachings shine comprehensively, sheltering both the religious and the secular alike. Those who take emptiness as fundamental awaken to the import of impermanence; those who preserve being realize the expedient of treating the body as external. Your pure breeze washes across the Central Lands; your luan-call resonates throughout the eight directions of obscurity. In profound taste and far-reaching planning, what toil could compare to yours? Your disciple has heard that that which rains upon the six directions before the morning ends is the cloud that fills the sky; that which broadens its deep source to moisten the eight limits is the flow of the four great \[rivers\]. The true and non-active descends, and the myriad things rely on its beneficence; the fundamentally mindless moves, and high and low receive its moisture. How much more so when, pitying the world, you descend to walk among us, and taking compassion on the era, you are born, your origins tied to delivering beings and your illumination of the Dao consisting in training the secular. You mount the carriage that does not rush so as to traverse the path that has no distance; you command the conveyance of treating the body as external so as to respond to the quests of the ten directions. How then could jade merely bestow moisture upon a single mountain, or ice freeze in but one valley, gazing toward Langfeng without turning your carriage, withholding yourself from this world without teaching and delivering? Furthermore, since the Great Teaching flowed eastward, more than four hundred years have passed. Although regional princes and laymen have occasionally practiced it, the ancient teachings of Zhendan were enacted in earlier ages; the fortune of the Dao shifts with time, and the secular world has not entirely awakened, merely causing lower scholars to delight in ripples and waves. Only Emperor Ming, the Ancestor Su, was truly endowed with virtue sent from Heaven and began to revere this Dao. With his own hand he painted the Tathāgata's countenance; in his mouth he tasted the purport of samādhi. His strict precepts surpassed those of recluse hermits; his profound ancestors were celebrated in non-arising. Once the Great Clod made its song, the myriad cavities roared. Among worthy and wise gentlemen, none did not turn to this lineage. Although the sun and moon are distant, their light shines ever brighter; the flourishing of the endeavors of the Dao was never more splendid than today. Is this not what is meant by the Moon Radiance Youth passing into quiescence and about to be born in the true land, and the wondrous bowl moving eastward suddenly verified in our time? Furthermore, I have heard that three thousand who attained the Dao have all been seen in Nanyang; brilliant scholars and bodhisattvas have refined and expounded the true words, examining above the instructions of sages and masters, and testing below the efficacy of practicing the Dao. If the profound sūtras go forth together, who could it be but you? Cherishing the Dao and surpassing in instructions, whom else could descend? For this reason, the monks of this region all cherish eager longing, their eyes yearning to rejoice in the golden-colored auspicious sign, their ears awaiting the supreme treasury; old and young share the same vow, religious and secular harbor the same aspiration, and their feelings of deep longing cannot be described in ordinary words. If the auspicious clouds move eastward and the jewel turns its radiance, if you step once upon the seven-jeweled seat and look for a moment upon the lamp of the bright vow, raining sweet dew upon the abundant grass and planting sandalwood on the riverbanks, then the Tathāgata's teaching will once more be exalted in this present day, and the profound waves and extraordinary resonances will again cleanse our whole generation. Unable to bear my longing, I draft this letter to express the accumulation within my heart; how could I fully convey it? Disciple Xi Zuochi of Xiangyang bows his head and makes prostration. (The preface to Yu Chan's Eulogy on the Hall of Delighting in the Worthy also states: 'Emperor Ming, the Ancestor Su, deeply loved the Buddha-Dao and personally traced the wondrous image.') > — English (machine translation) (machine translation) - [Previous: 12.5](https://indike.org/pramana/in.bauddha.taisho.2102.12.5) - [Next: 12.7](https://indike.org/pramana/in.bauddha.taisho.2102.12.7) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2102.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.12.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2102.12.6](https://indike.org/pramana/in.bauddha.taisho.2102.12.6) · Pramāṇa