廣弘明集 11.116

11.116

對曰。莊周云。六合之內。聖人論而不議。六合之外。聖人存而不論。老子云。域中有四大而道居其一。考詩書禮樂之致。但欲攸序彝倫明忠列孝慈之先。意在敬事君父。縱稱至德。唯是安上治民。假令要道。不出移風變俗。自衛反魯。詎述解脫之言。六府九疇。未宣究竟之指。及養生齊物之談。龍圖鳳紀之說。亦可懷仁抱信遵厲鄉之志。刪經贊象肆闕里之文。次曰九流。末云七略。案前漢藝文志所紀眾書一萬三千二百六十九卷。莫不功在近益。俱未暢遠途。皆自局於一生之內。非逈拔於三世之表者矣。遂使當現因果理。涉旦而猶昏。業報吉凶義。經丘而未曉。故知逍遙一部。猶迷有有之情。道德二篇。未入空空之境。斯乃六合之寰塊。五常之俗謨。詎免四流浩汗。為煩惱之場。六趣諠譁。造塵勞之業也。原夫實相杳冥。逾要道之要。法身凝寂。出玄之又玄。惟我大師體斯妙覺。二邊頓遣萬德俱融。不諠不寂。安能以境智求。非爽非昧。胡可以形名取。為小則小也而無內。處大則大也而無垠。故能量法界而興悲。揆虛空而立誓。所以現生穢土誕聖王宮。示金色之身。吐玉毫之相。布慈雲於鷲嶺。則火宅焰銷。扇慧風於雞峰。則幽途霧卷。行則金蓮捧足。坐則寶座承軀。出則帝釋居前。入則梵王從後。左輔密迹。以滅惡為功。右弼金剛。以長善為務。聲聞菩薩儼若侍臣。八部萬靈森然翊衛。演涅槃則地現六動。說般若則天雨四花。百福莊嚴。狀滿月之臨蒼海。千光照曜。猶聚日之映寶山。師子一吼則外道摧鋒。法鼓暫鳴則天魔稽首。是故號佛為法王也。豈得與衰周迦葉比德爭衡。末世儒童輒相聯類者矣。是以天上天下。獨稱調御之尊。三千大千。咸仰慈悲之澤。然而理深趣遠。假筌蹄而後悟教門善巧。憑師友而方通統其教也。八萬四千之藏。二諦十地之文。祇園鹿苑之談。海殿龍宮之旨。玉諜金書之字。七處八會之言。莫不垂至道於百王。扇玄風於萬古。如語實語不思議也。近則安國利民。遠則超凡證聖。故能形遍六道教滿十方。實為世界福田。蓋是蒼生歸處。於時敬信之侶。猶七曜之環北辰。受化之徒。如萬川之投巨海。考其神變功業利益人天。故無得而名也。既滿恒沙之因。故得常樂之果。善矣哉。不可測也。但以時運未融。遂令梵漢殊感。所以西方先音形之奉。東國暫見聞之益。及慈雲卷潤慧日收光。迺夢金人於永平之年。覩舍利於赤烏之歲。於是漢魏齊梁之政。像教勃興。燕秦晉宋已來。名僧間出。或畫滿月於清臺之側。表相輪於雍門之外。逮河北翻辭漢南著錄。道興三輔信洽九州。跨江左而彌殷。歷金行而轉盛。渭水備逍遙之苑。廬岳總般若之臺。深文奧旨發越來儀。碩學高僧蟬聯遠至。暨梁武之世。三教連衡三乘並鶩。雖居紫極情契汾陽。屏酒正而撤饔人。薰戒香而味法喜。恐四流難拔。躬以七辯能將。乃輕袞飾而御染衣。捨雕輦而敷草座。於時廣創慧臺之業。大啟表塔之基（梁記云。東臺西府在位八十餘年。都邑大寺七百餘所。僧尼講眾常有萬人。討論內典共遵聖業。孜孜無倦。各厭世榮也）遂令五都豪族厭冠冕而歸依。四海名家棄榮華而入道。自皇王所居之土。聲教所覃之域。莫不頂禮迴向五體歸依。利物之深。其來久矣。孔老垂化安能與京。案三十六國春秋高僧名僧牟子等紀傳。始後漢永平十年已來。佛法東流。政經十代年將六百。名僧大德世所尊敬者。凡二百五十七人。傍出附見者。及燕趙王公齊梁卿相等。凡二百五十一人。陳其行業大開十例。一曰譯經。二曰解義。三曰神異。四曰習禪。五曰明律。六曰遺身。七曰誦經。八曰興福。九曰經師。十曰唱導。此例高僧。皆德効四依功備三業。法傳震旦寔所賴焉（邪見隱而不論。但說五三惡者。夫雪山之內。本多甘露。亦有毒草。大海之中既有明珠。亦饒羅剎。喻昆岳缺於片石。鄧林損於一枝耳。復何可怪之耳）。

It is answered: Zhuang Zhou said: 'Regarding what is within the six directions, the Sage speaks of it but does not debate it. Regarding what is outside the six directions, the Sage reserves it but does not speak of it.' Laozi said: 'Within the realm there are four greats, and the Dao is one of them.' Examining the purport of the Odes, Documents, Rites, and Music, they only sought to arrange the constant relationships and clarify that loyalty, filial piety, and parental love come first; their intent was to reverently serve rulers and fathers. Even if they speak of 'utmost virtue', it is solely to bring peace to superiors and govern the common people; even if one supposes an 'essential way', it does not go beyond shifting customs and changing habits. Returning to Lu from Wei, did [Confucius] ever set forth words of liberation? The six faculties and nine categories have not yet proclaimed the ultimate meaning. As for the discussions of nourishing life and the equality of things, or the tales of the Dragon Diagram and Phoenix Annals, one may indeed harbor benevolence, hold to good faith, and follow the intentions of Lixiang, or edit the classics, comment on the trigrams, and spread the texts of Queli. Next were called the Nine Currents, and finally were named the Seven Summaries. Examining the various books recorded in the 'Treatise on Arts and Writings' of the Book of the Former Han, numbering 13,269 fascicles, none fails to have its efficacy in immediate benefits, yet none of them penetrates the distant path. All are self-confined within a single lifetime, not loftily transcending beyond the three realms of time. This has caused the principles of cause and effect in the present and the future to remain dark even past dawn, and the meanings of karmic retribution and fortune or misfortune to remain uncomprehended through Confucius. Thus we know that the entire single scroll of the Xiaoyao [you] is still deluded by the attachment to existing things, and the two fascicles of the Daode [jing] have not entered the realm of absolute emptiness. These are merely the terrestrial confines of the six directions, the mundane maxims of the five constants; how could they escape the vast flooding of the four torrents as an arena of afflictions, or the clamor of the six destinies creating the karma of toil and dust? Verily, the true mark is profound and dark, surpassing the essential of essential ways; the dharmakāya is tranquil and still, emerging beyond the mystery of mysteries. Only our Great Master realized this wondrous awakening: the two extremes are suddenly dispelled, and the myriad virtues are totally fused. Neither clamorous nor solitary, how could one seek him through realm or cognition? Neither distinct nor obscured, how could one grasp him through form or name? Being small, he is so small as to have no interior; dwelling in greatness, he is so great as to have no bound. Therefore he is able to measure the dharmadhātu and arouse compassion, to fathom empty space and establish his vows. Thus he manifested birth in an impure land and was born a sage in a royal palace, displaying a golden body and revealing the sign of the jade urna. Spreading the cloud of compassion upon Vulture Peak, the flames of the burning house were quenched; fanning the wind of wisdom upon Cock's Foot Mountain, the mists of the dark paths rolled away. When he walked, golden lotuses held up his feet; when he sat, a jeweled throne bore his body. When he went forth, Śakra was before him; when he entered, the King of Brahmā followed behind. His left assistant, Guhyapada, took extinguishing evil as his merit; his right aide, the Vajra[-holder], took growing good as his task. Śrāvakas and bodhisattvas stood solemn like attendant ministers; the eight classes of beings and myriad spirits were arrayed like guarding escorts. When he expounded nirvāṇa, the earth manifested the six movements; when he spoke prajñā, heaven rained down the four kinds of flowers. Adorned with a hundred merits, he was like the full moon overlooking the blue sea; radiant with a thousand lights, he was like the assembled suns shining on the jeweled mountain. With a single lion's roar, the non-Buddhists' spearheads were broken; when the dharma drum sounded for a moment, the deva-māras bowed their heads. Therefore the Buddha is called the King of the Dharma. How could he ever compete in virtue or vie for precedence with Kāśyapa of the declining Zhou, or be linked in class with the Juwen Boy of the decadent age? Therefore above and below the heavens, he alone is praised as the Honored Tamer; across the three-thousand great-thousand worlds, all look up to the moisture of his compassion. However, the principle is deep and the purport distant, requiring the fishtrap and hare-snare before awakening; the gates of teaching are skillful, relying on teachers and friends before becoming accessible. In unifying his teachings: the treasury of eighty-four thousand, the texts of the two truths and the ten grounds, the discourses at the Jetavana and the Deer Park, the purports of the ocean palace and dragon palace, the characters of the jade tablets and golden scripts, the words of the seven places and eight assemblies—none fails to bequeath the utmost way to a hundred kings and fan the mysterious breeze for ten thousand ages, being true words and real words, inconceivable. At hand, they bring peace to the state and benefit the people; far off, they transcend the ordinary and realize the sage. Thus his forms pervade the six realms of rebirth and his teachings fill the ten directions. He is truly the field of merit for the world, indeed the refuge of the living multitude. At that time, those companions of reverent faith were like the seven luminaries circling the Northern Celestial Pole; those disciples who received conversion were like the myriad rivers plunging into the great ocean. Examining his spiritual transformations and meritorious undertakings that benefit humans and devas, he is indeed beyond naming. Having fulfilled causes numerous as the sands of the Ganges, he attained the fruit of permanent bliss. Excellent indeed! Beyond measure! Yet because the cycle of time was not yet unified, it brought about differing responses between India and China. Therefore the Western Regions were the first to revere his sounds and forms, while the Eastern Country only later received the benefits of seeing and hearing. When the clouds of compassion rolled up their moisture and the sun of wisdom withdrew its light, a golden man was dreamt of in the Yongping era, and relics were witnessed in the Chiwu era. Thereupon, during the governance of the Han, Wei, Qi, and Liang, the image teachings vigorously arose; from the Yan, Qin, Jin, and Song onward, famous monks emerged at intervals. Some painted the full moon beside the Clear Terrace, or displayed the harmikā outside the Yongmen Gate. Coming down to the translation of texts in the north and the compilation of catalogues in the south, the Way flourished in the Three Auxiliaries and faith was harmonized across the Nine Provinces. It grew increasingly abundant as it crossed the left bank of the Yangtze, and turned ever more flourishing as it passed through the Metal Dynasties. The Wei River was provided with the park of Xiaoyao, and Mount Lu assembled the terrace of prajñā. Profound texts and esoteric purports were disclosed to usher in propriety; eminent scholars and venerable monks arrived in unbroken succession from afar. Coming down to the reign of Emperor Wu of Liang, the three teachings moved abreast and the three vehicles galloped together. Although he dwelled in the purple zenith, his heart was attuned to Fenyang; he set aside the master of wine and dismissed the slaughterer, perfuming himself with the fragrance of precepts and savoring the joy of the Dharma. Fearing that the four torrents were hard to pull out of, he personally led with the seven eloquence-powers; he made light of imperial robes to wear dyed garments, and renounced the carved palanquin to sit on a grass seat. At that time, he broadly initiated the enterprise of terraces of wisdom and widely laid the foundations of raised stupas. (The Chronicles of Liang states: 'His reign in the eastern terrace and western court lasted for over eighty years. The grand monasteries in the capitals numbered over seven hundred, and the lecturing assemblies of monks and nuns constantly counted ten thousand people, discussing internal scriptures and together observing the sacred enterprise, tireless and diligent, each tired of worldly glory.') This caused the prominent clans of the five capitals to grow weary of official caps and take refuge, and famous families across the four seas to cast aside glory and enter the Way. From the lands where sovereign emperors reside to the domains where sound-teachings reach, there was none who did not prostrate and dedicate merit, taking refuge with all five limbs. The depth of his benefit to beings has indeed been long-standing! How could the conversions bequeathed by Confucius and Laozi ever compare with this? Examining the Chronicles of the Thirty-Six States, the Biographies of Eminent Monks, the Biographies of Famous Monks, and the records of Mouzi and others: beginning from the tenth year of Yongping of the Later Han onward, the Buddha Dharma flowed east, spanning ten dynastic reigns and nearly six hundred years. Eminent monks and great virtues who were revered by the world totaled 257 persons; those who were mentioned incidentally or appended, along with princes and dukes of Yan and Zhao and ministers of Qi and Liang, totaled 251 persons. Setting forth their deeds, they are broadly divided into ten categories: first, translators of sutras; second, interpreters of meaning; third, workers of miracles; fourth, practitioners of dhyāna; fifth, elucidators of the vinaya; sixth, self-immolators; seventh, reciters of sutras; eighth, promoters of blessings; ninth, cantors of sutras; tenth, preachers. These eminent monks all had their virtue patterned upon the four refuges, their merit complete in the three karmas; that the Dharma was transmitted to Cīnasthāna was truly what relied upon them. (Heterodox views are concealed and not discussed, only mentioning three or five bad ones. Within the Snowy Mountains, there is inherently much amṛta, yet there are also poisonous weeds; in the great ocean, while there are bright pearls, it also abounds in rākṣasas. It is like Mount Kun lacking a chip of stone, or the Forest of Deng damaged in a single branch. What is there to find strange about it?)