廣弘明集 1.2

1.2

自大夏化行布流東漸。懷信開道代有澆淳。斯由情混三堅智昏四照。故使澆薄之黨。輕舉邪風。淳正之徒。時遭佞辯。所以教移震旦六百餘年。獨夫震虐三被殘屏禍不旋踵。畢顧前良殃咎己形。取笑天下。且夫信為德母智寔聖因肇祖道元終期正果。據斯論理。則內傾八慢之惑。覈此求情。則外蕩六塵之蔽。蕭然累表。非小道之登臨。廓爾高昇。乃上仁之翔集。然以時經三代。弊五滓之沈淪。識蒙邪正。銓人法之天網。是以內教經緯。立法依以攝機。外俗賢明。垂文論以弘範。昔梁鍾山之上定林寺僧祐律師。學統九流義包十諦。情敦慈救志存住法。詳括梁晉列辟群英。留心佛理構敘篇什。撰弘明集一部一十四卷。討顏謝之風規。總周張之門律。辯駮通議。極情理之幽求。窮較性靈。誠智者之高致。備于祕閣廣露塵心。然智者不迷迷者非智。故智士興言。舉旨而通標領。迷夫取悟。繁詞而啟神襟。若夫信解之來諒資神用。契必精爽事襲玄模。故信有三焉。一知。二見。三謂愚也。知謂生知。佩三堅而入正聚。愚謂愚叟。滯四惑而溺欲塵。化不可遷下愚之與上智。中庸見信從善。其若流哉。是以法湮三代。並惟寡學所纏。故得師心獨斷禍集其計向若披圖八藏綜文義之成明尋繹九識達情智之迷解者則正信如皎日。五翳雖掩而逾光矣。余博訪前敘廣綜弘明。以為江表五代三寶載興。君臣士俗情無異。奉是稱文國。智藉文開。中原周魏政襲昏明。重老輕佛。信毀交貿。致使工言既申佞倖斯及。時不乏賢。剖心特達脫頴拔萃。亦有人焉。然則昏明互顯邪正相師。據像則雲泥兩分。論情則倚伏交養。是以六術揚於佛代。三張冐於法流。皆大士之權謀。至人之適化也。斯則滿願行三毒之邪見。淨名降六欲之魔王。咸開逼引之殊途。各立向背之弘轍。今且據其行事決滯胥徒。喻達蒙泉疎通性海。至如寇謙之搆崔浩。禍福皎然。鄭藹之抗周君。成敗俄頃。姚安著論。抑道在於儒流。陳琳綴篇。揚釋越於朝典。此之諷議涅而不緇。墜在諸條羌難綜緝。又梁周二武。咸分顯晦之儀。宋魏兩明同乘弘誘之略。沈休文之慈濟。顏之推之歸心。詞釆卓然迥張物表。嘗以餘景試為舉之弊於庸朽綜集牢落有漢陰博觀沙門繼贊成紀顧惟直筆即而述之。命族題篇披圖藻鏡。至若尋條揣義有悟賢明。孤文片記撮而附列。名曰廣弘明集。一部三十卷。有梁所撰。或未討尋。略隨條例銓目歷舉。庶得程諸未覩廣信釋紛擬人以倫。固非虛託。如有隱括。覽者詳焉。

Ever since the teachings spread from Da Xia and flowed eastward, there have been varying periods of corruption and purity in embracing faith and initiating the Way. This is because passions confound the three stabilities, and wisdom is obscured toward the four illuminations. Consequently, corrupt factions have recklessly stirred up heterodox winds, while pure and upright followers have at times suffered flattery and sophistry. Therefore, although the teachings have moved to Cīnasthāna for over six hundred years, three autocrats raised fierce oppression and ruthlessly eradicated [the Dharma]; yet before their footsteps could even turn, disastrous recompense was already manifested upon themselves, making them the laughingstock of all under heaven. Moreover, faith is the mother of virtue, and wisdom is truly the cause of sagehood; from the foundational origin of the Way, one ultimately aspires to the true fruition. Arguing on this principle, one internally overthrows the delusion of the eightfold pride; investigating this seeking of sentiments, one externally cleanses the obscuration of the six sense objects. Free and aloof beyond worldly entanglements, this is no climbing of petty ways; expansive and soaring high, it is the flight and flocking of supreme benevolence. However, as times passed through the Three Dynasties, people suffered from sinking into the five defilements; their consciousnesses were clouded regarding the heterodox and the orthodox, confounding the heavenly net of persons and dharmas. Therefore, the inner teachings provided warp and weft, establishing doctrines to receive faculties; outside secular worthies and the wise bequeathed treatises to propagate standards. In the past, the Vinaya Master Sengyou of Dinglin Temple on Mount Zhong in the Liang dynasty commanded the scholarship of the Nine Schools and encompassed the doctrines of the ten truths; with heartfelt compassion to save others, his resolve lay in maintaining the Dharma. Thoroughly collecting the writings of the lords and luminaries of the Liang and Jin dynasties who paid heed to Buddhist principles, he composed and arranged texts, compiling the Hongming ji in one work of fourteen fascicles. He investigated the styles of Yan [Yanzhi] and Xie [Lingyun], and integrated the rules of Zhou [Yong] and Zhang [Rong]. With polemical debates and comprehensive discourses, he plumbed the profound depths of fact and reason; exhausting the examination of spiritual nature, it was truly the lofty attainment of the wise. Fully preserved in the secret pavilion, it broadly laid bare worldly minds. Yet the wise are not deluded, and the deluded are not wise. Thus when the wise speak, they raise the essentials to guide through main principles; when the deluded seek awakening, many words are needed to open their spiritual minds. Now, as for the arising of faith and understanding, it truly relies on spiritual capacity; matching it requires clear acuity, and the affair accords with mysterious models. Therefore, faith has three kinds: first, knowing; second, seeing; third, what is called foolish. 'Knowing' refers to innate knowing, bearing the three stabilities and entering the correct assembly. 'Foolish' refers to the foolish elder, clinging to the four delusions and drowning in desire-dust. The lower fools and upper wise cannot be shifted by transformation; if the mediocre see faith, they follow the good like flowing water! Therefore, the obliteration of the Dharma under three dynasties was entirely entangled in scant learning. Hence, relying solely on their own minds, calamities gathered upon their schemes. If they had examined the maps of the eight treasuries, synthesized the established clarity of texts and meanings, investigated the nine consciousnesses, and understood the delusion and awakening of sentiment and wisdom, their orthodox faith would have been like the bright sun, shining ever brighter even if obscured by the five cataracts. Having widely consulted former prefaces and broadly synthesized the Hongming ji, I consider that across the five dynasties south of the Yangtze, the triratna rose repeatedly; rulers, ministers, scholars, and commoners were of one mind, and honored it as a cultured state; their wisdom unfolded by means of culture. In the Central Plains under the Zhou and Wei, governance inherited darkness and brightness; they valued Laozi and slighted the Buddha, faith and defamation alternating, so that while skillful words were uttered, flattering favorites soon followed. Yet the era lacked not for worthies: those who laid bare their hearts in exceptional discernment, standing out above the crowd, were also not without representatives. Thus, darkness and brightness alternately appeared, and the heterodox and orthodox took each other as masters. In terms of appearances, they were separated as clouds and mud; in terms of sentiments, mutual reliance and concealed dangers nurtured each other. Therefore, the six arts flourished in the Buddha's era, and the three Zhangs presumed over the current of the Dharma: all were the expedient schemes of great beings, the adaptive transformations of supreme persons. Thus Pūrṇa practiced the false views of the three poisons, and Vimalakīrti subdued the Māra kings of the six desires. All opened distinct paths of pressing and guiding; each established grand tracks of turning toward or turning away. Now, relying on these deeds, I resolve the stagnations of the multitude, using allegories to illuminate the spring of ignorance and dredging the ocean of nature. As for Kou Qianzhi plotting with Cui Hao, misfortune and fortune were plain as day; Zheng Ai opposing the Zhou ruler, success and failure transpired in a moment. Yao An composed treatises, holding that the Tao resided within Confucianism; Chen Lin penned texts, extolling Śākya above court canons. Such satiric deliberations, 'though steeped in black, were not stained'; yet scattered among various records, they are difficult to gather and weave together. Furthermore, the two Martial Emperors of Liang and Zhou both distinguished rites of manifestation and concealment; the two Ming Emperors of Song and Wei rode together on strategies of broad enticement. The compassionate aid of Shen Xiuwen [Shen Yue], the turning of heart of Yan Zhitui: their literary style was preeminent, extending far beyond worldly matters. I once attempted to cite these in my remaining years, yet plagued by mediocrity and decay, my compilation was sparse. There was the Śramaṇa of Han'yin of broad sight who continuously praised and completed the record; mindful of straight brushwork, I followed and narrated it, naming chapters and entitling sections, opening figures for critique and evaluation. As for pursuing topics and assessing meanings to awaken the worthy and wise, isolated texts and brief records have been selected and appended, entitled the Guang hongming ji, in one work of thirty fascicles. What was compiled under the Liang might not have been fully investigated here; I have briefly followed the sections to list each title in turn, hoping to display them to those who have not yet seen, broadly inspiring faith and dispelling confusion. Comparing persons by categories is truly not done in vain. If there be any corrections, may the reader examine them carefully.