弘明集 14.14

14.14

聖朝尚書。謹案夫六合同曜靈之鑒。群流歸百谷之王。萬化均于空玄。眾奇宗於一智。斯蓋理有宗極之統。物無殊趣之會。是以如來越重昏而孤興。蔚勤功於曠劫。曜三塗之高明。拔洪癡於始造。窮聖德之區奧。究無生之虛致。覽物化之樞機。握宏德之統紐。至若英姿挺特神光赫弈。雖復千暉並照固已絕矣。身殊萬狀而非眾。體合至妙而不一。應出五道而非生。示入形止而非滅。希夷恍惚無名無像。莫測其深靡知其廣。應群感而不勞。周萬動而常靜。歷恒沙以倏忽。撫八荒於俄頃。兩儀頹陷而不夷。力負潛移而不易。吸大火而不燋。懷洪流而不溺。乾坤不足以語其德。文玄不足以明其道。巨包六合。不可以稱其大。妙入無間不可以名其小。爾乃亭毒蒼生化兼始母。無欲無為而無不為。翱翔于應變之塗。逍遙于有無之表。挺達群聖之端。恬澹涅槃之域。二乘韜思於重忘之致。十住息慮於動靜之機。梵王咨嗟以歸德。帝釋伏膺而厭位。其為聖也。亦已極矣。於是應定光之遐記。驗大通之圖錄。出五道而龍興。超帝皇以命世。道王三界德被十方。畿甸恒沙都邑大千。偃九定之閑室。登七覺之雲觀。濯八解之清池。遊總持之廣苑。爾乃居慈悲之殿。處空同之坐。袞龍眾好天官頂相。左輔彌勒之流。右弼文殊之匹。前歌大方之雅頌。後舞四攝之鑾拂。衛以八住體虛匹士。侍以四果卓落通仙。三臺唯聖六府唯賢。爾乃宣教姬孔。宰守虞唐。揚威湯武。州牧三皇。其為化也。坦八正之平衢。開三乘之通津。列無為之妙宅。濟大苦於勞塵。杜三惡之姦路。啟歡樂於天人。爵以果任之位。祿以甘露之餐。功巨者賞以淨土之封。勳小者指以化城之安。此乃超百王之洪業。太平之至始也。五趣宦身之清朝。四生士位之宗極。而群迷遇嶮背真彌曠。欣濡沫之近足。忘江湖於遠全。故魔王波旬植愚根於曠始。積迷心于妄境。泛三染之洪波。入邪見之稠林。至乃竊弄神器假偽冐真。夸王天宮分列嶽土。制命六天縱肆偏威。內以三公諸毒卿相九結。外以軍將六師戎卒四兵。內行跋扈不忌皇憲。自螢光爭暉天照。故乃頃者抗行神威揚兵道樹。震雷公霹靂之聲。列擔山吐火之眾。又持世致惑於靜室。波崙悲號於都肆。斯皆癡狂縱暴虧于聖節。作亂中夏為日久矣。聖皇悼昏俗之聾瞽。悲弱喪以增懷。將總群邪以齊見。會九流而同津。於是命將大勢之徒。簡卒金剛之類。茹金嚼鐵之夫。衝氷蹈火之士。勇卒塵沙驍雄億萬。星流風發龍騰魔境。置軍萬全之策。逼寇必死之野。而魔賊不祗敢執蠻荊之蠢爾。抗宗糩之逋傲。建麾於自憍之地。結固於雲迷之嶮。傍唐重複俠疊鱗次。且其形勢也。則癡山嶆㠂固其前。愛水浩汗張於後。邪林蔚薈蒙其左。癡㵎淵玄帶其右。塵勞之卒豺視於交境。六師之將虎步於長逵。望若雲起蔽天霧塞六合。其為盛也。開闢罕有。臣等於是承聖朝之遐威。出超圖之奇略。蓋以高算之籠。彌以玄策之圍。精騎千重步卒萬匝。遊師翳野屯塞要害。使前將軍檀那望慳麾以直進。後軍毘耶蹴懈卒於其後。禪那略游騎於其左。尸羅防密姦於其右。外軍漚和浪騎隊於平原之上。走短兵於詰屈之下。陳虎旅而高驤。設危機於幽伏。中軍般若握玄樞之妙鑒。把戰勝之奇術。控億兆之雄將。擁塵沙之勁卒。於是眾軍響應萬塗競進。感動六合聲震天地。雄夫奮威。浪奔白刃之光奪於曦曜。法鼓之音亂於雷震。勤馬䟃𧽼以騰擲。迅象飛控以馳驅。禪弓煙舉而雲興。慧箭雨灑以流虛。鞭以假名之策。蹴入無有之原。研以師子之吼。刺以苦空之音。揮干將而亂斬。動戈矛而競捷。橫塵尸以被野。流勞血於長川。崩癡山之磋峨。竭愛水之洪流。窮僭於諸見之窟。挫高於七慢之樔。於是魔賊進無抗鱗之用。退無悕脫之隱。慮盡路窮迴遑靡據。魔王面縛於麾庭。群將送命於軍門。諸天電卷以歸化。迷徒風馳於初暉。皇威掃蕩其猶太陽之撲晨。霜注洪流以滅火。故使萬世之逋寇土崩於崇朝。中華之昔難肅清於俄頃。斯誠聖皇神會之奇功。曠代著世之休烈雖昔殷湯建雲功於夏郊。周武掃清氛於商野。斯乃上古之雄奇。豈以得齊於聖勳。臣輒奉宣皇猷綏慰初附。安以空同之宅。充以八解之流。防以戒善之禮。習以六度之風。耆年者悟其即真於新唱。弱喪者始聞歸與之音。夫應天順罰春秋之道。興功定亂先王所美。元惡以賓祇從聖憲。六合同明廓清宇內。玄風遐扇率土懷慶。朝有康哉之歌。野有樂郊之詠。功高道大非見所表。聖慮幽深非言能宣。粗條皇威奇算之方。又列眾軍龍驤之勢。電驛星馳謹露布以聞。臣等誠惶以抃。

To the Department of State Affairs of the Sacred Court: We respectfully submit that within the six directions, all share the mirror of the radiant sun; all streams flow into the king of a hundred valleys. The ten thousand transformations are equal in empty profundity; all wonders take the single wisdom as their source. This is because principle possesses a thread of ultimate sovereignty, and things meet in no disparate destiny. Therefore, the Tathāgata crossed the deepest darkness to arise alone, accumulating diligent merits over vast kalpas. Radiating the lofty brightness that illuminates the three wretched paths, he plucked out immense delusion from its very inception. He plumbed the innermost recesses of sage virtue, and investigated the empty principle of non-production. Observing the pivotal turning of material transformation, he grasped the guiding bond of vast virtue. As for his peerless, heroic form and the dazzling brilliance of his divine radiance, even if a thousand suns were to shine together, he would still surpass them by far. His body varies in ten thousand forms yet is not many; his essence unites with supreme wonder yet is not one. He manifests emergence in the five paths of rebirth yet is not born; he displays entry into the cessation of form yet does not perish. Inaudible and subtle, indistinct and hazy, without name and without mark, none can fathom his depth, nor can any know his breadth. Responding to the manifold sentiments of beings, he never grows weary; traversing the ten thousand movements of things, he remains ever still. He crosses the sands of the Ganges in an instant, and consoles the eight wildernesses in the blink of an eye. Though Heaven and Earth were to collapse, he would not be disrupted; though hidden shifts might bear all away with force, he would not change. Inhaling the great fire [of the kalpa's end], he is not scorched; immersed in the great flood, he does not drown. Heaven and Earth are insufficient to express his virtue; literature and profound mysteries are inadequate to illuminate his Way. Immensely encompassing the six directions, his greatness cannot be measured; subtly entering what is without gap, his smallness cannot be named. Thereupon, he nurtures and matures all living beings, his transformation rivaling the primordial Mother. Free from desire and of non-action, yet there is nothing he does not do. He soars along the paths of responding to conditions, and wanders at ease beyond being and non-being. Towering above the foremost ranks of all sages, he rests serene and tranquil within the realm of Nirvāṇa. The Two Vehicles hide their thoughts in the attainment of manifold forgetting; the Ten Abodes still their reflections before the subtleties of motion and stillness. The King of the Brahmā gods sighs in admiration and yields to his virtue; Śakra submits his heart and disdains his own throne. For a sage to be such, it is indeed the ultimate! Thereupon, fulfilling the ancient prophecy of Dīpaṅkara, and verifying the portents and charts of Mahābhijñā[jñānābhibhū], he emerged through the five paths of rebirth with the rising of a dragon, surpassing emperors and kings to give law to his age. As king of the Way, he rules the three realms; his virtue covers the ten directions. His royal domain spans the sands of the Ganges, and his capital is the great chiliocosm. He reposes in the tranquil chambers of the nine concentrations, and ascends the cloud towers of the seven limbs of awakening. He bathes in the pure pools of the eight liberations, and strolls through the vast gardens of dhāraṇī. Thereupon, he dwells in the palace of compassion, and occupies the throne of Kongtong. Robed in imperial dragons and adorned with the secondary signs, his crown is marked with the uṣṇīṣa. Flanked on the left by the retinue of Maitreya, and supported on the right by the peers of Mañjuśrī; before him are sung the elegant odes of the Great Direction (Mahāyāna), while behind him are danced the imperial fan ceremonies of the four means of embracing. He is guarded by the virtuous gentlemen of the eight abodes whose bodies are empty; he is attended by the transcendent immortals of the four fruits who rise above the rest. The Three Terraces consist solely of sages; the Six Ministries consist solely of worthies. Thereupon, he proclaims teachings to King Wen of Ji and Confucius, governs as chancellor and wardens over Yu and Tang, brandishes his might to Tang and Wu, and serves as pastoral governor to the Three Sovereigns. As for his transforming work: he clears the level highway of the eightfold correct path, opens the open crossing of the three vehicles, lines up the marvelous mansions of non-action, and ferries beings across great suffering amid the weary dust. He bars the treacherous paths of the three evil destinies, and opens joy and delight to gods and humans. He confers nobility through the positions of the fruits [of practice], and bestows emoluments through the nourishment of sweet dew (amṛta). Those of immense merit he rewards with enfeoffments in pure lands; those of lesser achievement he directs to the safety of the conjured city. This is indeed a vast enterprise surpassing a hundred kings, the ultimate beginning of Great Peace! It is the pure court where the forms wandering the five destinies attain office, and the supreme summit for the ranks of scholars among the four modes of birth. Yet the deluded multitude meet with steep cliffs and turn their backs on the truth ever more distantly, rejoicing in the nearby satisfaction of moistening each other with foam, and forgetting how to preserve their wholeness afar in rivers and lakes. Therefore, the Demon King Pāpīyān planted the roots of folly in the beginningless past, accumulating deluded thoughts toward deceptive realms. Drifting on the great waves of the three taints, he plunged into the dense thicket of heterodox views. He went so far as to usurp the divine regalia, masquerading falsehood as truth, boasting himself a king in the heavenly palace and partitioning the lands of the sacred peaks. Issuing commands across the six heavens, he gave free rein to his biased might. Domestically, he appointed the various poisons as the Three Excellencies, and the nine bonds as the ministers of state; externally, he took the six heterodox masters as his generals, and the four arms of the military as his foot soldiers. Behaving arrogantly within, he had no dread of the imperial laws, vying in brilliance like fireflies against the heavenly sun. Thus of late, he raised his troops and brandished weapons at the Tree of the Way to resist divine majesty, thundering with the sounds of lightning and crashes, and deploying hordes that carried mountains and spat fire. Moreover, he brought delusion upon Dhāraṇīśvara in his quiet room, and caused Sadāprarudita to wail in grief in the city marketplace. These are all mad, unrestrained acts of violence that violated the sage's decorum, disturbing China for a long time. The Sage Emperor grieved over the blindness and deafness of the benighted world; sorrowing over the fallen and lost, his grief only deepened. Intending to bring all heterodoxies together into a single view, and to merge the nine schools into the same crossing, he thereupon ordered generals of the company of Mahāsthāmaprāpta and selected soldiers of the ranks of the Vajrapāṇis—men who chew gold and crunch iron, warriors who charge through ice and tread upon fire. The brave soldiers were numerous as grains of sand, and the valiant heroes numbered hundreds of millions. Like streaming stars and rising winds, like dragons ascending, they advanced into the realm of the demons. They deployed the army with flawless strategies, pressing the foes into the fields of certain death. But the demonic bandits were disobedient, daring to cling to their barbarous obstinacy, and resisting like insolent outlaws. They planted their banners in lands of self-pride, and fortified themselves along the precipices of cloud-covered delusion, lining up their layers of resistance like fish scales. As for their tactical formation: the craggy Mountains of Folly defended their front, the surging Waters of Craving expanded at their rear, the dense Forests of Heterodoxy shadowed their left, and the deep Ravines of Ignorance girded their right. The soldiers of dust and toil glared like wolves at the front line, while the generals of the six heterodox masters strutted like tigers along the broad roads. Seen from afar, they rose like clouds eclipsing the heavens, or mists choking the six directions. Such a grand display has rarely been seen since the creation of the world! We, your servants, thereupon received the far-reaching majesty of the Sacred Court and deployed extraordinary strategies that surpassed the manuals of warfare. We encircled them with the cage of lofty calculation, and encompassed them with the net of profound plans. With elite cavalry a thousand ranks deep, infantry marching in ten thousand rings, and light detachments shading the wilderness, we occupied and blocked all strategic passes. We commanded the Front General Dāna to advance directly toward the banner of parsimony; the Rear General Vīrya drove the sluggish soldiers forward from behind; Dhyāna led skirmishing cavalry along their left flank; and Śīla guarded against stealthy treachery on their right. The Outer Army of Upāya deployed squadrons of surging cavalry across the level plains, and maneuvered light infantry beneath the winding gullies; they arrayed the tiger cohorts to soar high, and laid ambushes in hidden recesses. The Central Army of Prajñā grasped the wondrous mirror of the profound pivot, held the extraordinary arts of victory, commanded hundreds of millions of valiant generals, and directed vigorous soldiers numerous as the sands of the dust. Thereupon, the various armies echoed the call and advanced competitively by ten thousand roads, shaking the six directions and making Heaven and Earth tremble with their roar. Heroic warriors exerted their might, surging forward as the glitter of their naked blades eclipsed the sunlight, and the sound of the Dharma drums drowned out the peals of thunder. Diligent horses leaped and bounded; swift elephants flew as they were spurred into a charge. Bows of dhyāna rose like smoke and gathered like clouds; arrows of prajñā poured down like rain, flying through the sky. They whipped the foe with the lash of provisional names, driving them into the wilderness of non-being; they ground them down with the roar of the lion, and pierced them with the sounds of suffering and emptiness. Brandishing swords of Ganjiang, they cleaved wildly; thrusting spears and halberds, they vied in winning victory. Bodies of dust were strewn across the wilds, and blood of toil flowed into the long rivers. They smashed the crags of the Mountain of Folly, and dried up the torrents of the Waters of Craving. They tracked the usurpers down into the caverns of wrong views, and brought low the heights of the nests of the seven conceits. Thereupon, the demonic bandits had no scales left to raise in defense before them, and no hiding places in which to hope for escape behind them. With thoughts exhausted and roads cut off, they wavered in terror without support. The Demon King surrendered bound before the headquarters courtyard; the various generals surrendered their lives at the army gates. The gods submitted swiftly as lightning; the deluded followers hastened along the first rays of light like the wind. The imperial majesty swept through, just like the sun striking the dawn, or frost turning into a torrent to extinguish fire. Thus the fugitive rebels of ten thousand generations collapsed like crumbling earth in a single morning; the ancient troubles of China were cleared away in an instant! This was truly the miraculous achievement of the Sage Emperor's spiritual union [with the Way], a glorious deed renowned in the world across the ages. Even when Tang of Yin established cloud-like merits on the outskirts of the Xia, and King Wu of Zhou swept away the murky atmosphere on the fields of Shang, these were merely heroic deeds of high antiquity—how could they ever compare to the sacred merits [of today]? We, your servants, respectfully proclaimed the imperial plans to soothe and comfort those newly attached, establishing them in the mansion of Kongtong, nourishing them with the streams of the eight liberations, guarding them with the propriety of the precepts and virtues, and training them in the customs of the six perfections. The elderly have awakened to the truth through the new proclamations; the fallen and lost have finally heard the call to return home. Now, to accord with Heaven and comply with punishment is the way of the Chunqiu; to establish achievements and settle chaos was praised by the ancient kings. The chief evil has submitted and now reverently obeys the sacred laws. The six directions share the same brilliance, and all within the universe has been cleared. The profound breeze blows afar, and throughout the entire land all harbor celebration. The court sings the song of Kangzai, and the wilderness hums with poems of the joyful realm. The merit is lofty and the Way is great, beyond what sight can represent; the sage's thoughts are dark and deep, beyond what words can proclaim. We have outlined in brief the imperial majesty's extraordinary calculations, and also arrayed the soaring power of the various armies. Speeding as on electric relays and shooting like stars, we respectfully present this open declaration. We, your servants, are filled with sincere awe and clap our hands in praise.