廣弘明集 13.128

13.128

內箴曰。左澈慕聖。刻像而拜軒皇。勾踐思賢。鎔金而模范䗍。丁蘭允孝。剞劂以代親。顏在資仁。綵璧而圖聖。故使憂喜形乎容色精誠通乎夢寐。亦其至矣。豈如忉利不還。優填以茲鏤木。堅林晦影。阿輸於是鑄金。託妙相於丹青。寄靈儀於銑鋈。或覩真避坐寫貌迴軀（感應傳云。揚州長干寺有育王像人欲摸寫。寺僧恐損金色不許。造像主乃至心發願。若精誠有感乞像轉身西向。於是瑣閉高閣明旦開視。像身宛已西向遂許圖之）神應不窮由來尚矣。自像流東被正化南移。夕夢金人河浮玉馬。神光導於湘水。瑞彩發於檀溪（感應傳云。廬陵發蒙寺育王像記云。像身出廬陵。三曲瑞光趺出湘州昭潭並放光明照曜崕岸。武昌檀溪寺瑞像身出檀溪。光映水上）長沙摽聚日之姿。廬岳顯融金之質。其事廣焉。略而言矣。如干寶搜神臨川宣驗。及徵應冥祥幽明錄感應傳等。自漢明以下訖于齊梁。王公守牧清信士女。及比丘比丘尼等。冥感至聖目覩神光者。凡二百餘人。至如見迹萬山浮輝滬瀆。清臺之下覩滿月之容。雍門之外觀相輪之影。南平獲應於瑞像。文宣感夢於聖牙。蕭后一鑄而剋成。宋皇四摸而不就其例甚眾。不可具陳。豈以爾之無目而斥彼之有靈哉。然德無不備者。謂之為涅槃。道無不通者。名之為菩提。智無不周者。稱之為佛陀。以此漢語譯彼梵言。則彼此之佛昭然可信也。何以明之。夫佛陀者。漢言大覺也。菩提者。漢言大道也。涅槃者。漢言無為也。而吾子終日踐菩提之地。不知大道即菩提之異號也。稟形大覺之境。未閑大覺即佛陀之譯名也。故莊周云。且有大覺者。而後知其大夢也。郭注。覺者聖人也。言患在懷者皆未悟。丘與爾皆夢也。注云。夫子與子游未能忘言而神解。故非大覺也。君子曰。孔丘之談茲亦盡矣。涅槃寂照不可識識不可智知。則言語斷而心行滅。故忘言也。法身乃三點四德之所成。蕭然無累。故稱解脫。此其神解而患息也。夫子雖聖。遙以推功於佛。何者案劉向古舊二錄云。佛經流於中夏一百五十年後。老子方說五千文。然而周之與老並見佛經。所說言教往往可驗。故夫子有言曰。夫易者無為也。無思也。寂然不動感而遂通。非天下之至神。其孰能與於此。余今提耳語。子當捨其積迷。而荷其晚悟也。支提之製其流蓋遠。夫且封且樹。比干以忠勁顯墳。勿剪勿伐展季以清貞禁壟。四民懷於十善。緬邈輪王之恩。三界尊於六通。照旍羅漢之德（正法念經。四種人得樹。偷婆漢言塚。謂輪王羅漢辟支如來也）況智周十力德滿四弘。妙辯契於忘言。能垂訓於不測。大明窮於勿照。乃暘燭於無幽。故有香炭金瓶。全身遍乎八國。光螺鮮貝。散體周於十方。乍五色凝輝。旋空彰於漢世八彩分耀。神應顯於吳宮。爾其百鏡靈龕千花妙塔。掌承雲露鐸韻高風。紫柱紅梁遙浮空界。翔鵾跂鳳遠接虛方。盡壯麗之容。窮輪煥之美。豈夫高山仰止不忘景行。崇表峻闕標樹鴻猷而已哉。無以欄甃之辯譏滄海之廣陜。榆枋之智測崑閬之高卑乎。而汝莫知。其盲二也。

The internal refutation says: Zuo Che admired the sage and carved an image to bow to the Yellow Emperor; Goujian yearned for the worthy and cast bronze to mold the likeness of Fan Li; Ding Lan was truly filial and carved wood to substitute for his parents; Yan Zai relied on benevolence and painted on jade-like walls to depict the sages. Thus did sorrow and joy manifest in their complexions, and their utmost sincerity communicate through dreams; this was their culmination! How could it be compared to when [the Buddha] did not return from the Trāyastriṃśa heaven, and Udayana on this account carved sandalwood? When the shadow faded in the Śāla Grove, and Aśoka on this account cast metal? They entrusted the wondrous marks to vermilion and azure, and lodged the numinous appearance in pure metal. Some 'beheld the genuine form when the image stepped aside from its seat,' and some 'drew the likeness as the image turned its body'—(The *Ganying zhuan* says: 'At Changgan Temple in Yangzhou, there was a statue by King Aśoka. A person wished to copy it, but the monks of the temple feared it would damage the golden hue and would not allow it. The patron who wished to make the image then made a vow with the utmost sincerity: "If my sincere devotion has a spiritual response, I pray that the statue will turn its body to face west." Thereupon they locked the high pavilion. When they opened it to view the next morning, the body of the statue had indeed turned to the west, so they permitted him to paint it.')—the spiritual responses have been inexhaustible and their origin is ancient! Ever since the dissemination of statues spread eastward and the orthodox transformation moved south: in the evening there was a dream of the golden man, and in the river floated a jade horse; the numinous radiance guided at the Xiang River, and auspicious colors emanated at Tan Brook—(The *Ganying zhuan* says: 'The record of King Aśoka's statue at Fameng Temple in Luling states: "The body of the statue emerged from Luling; the three-coiled auspiciously radiant base emerged from Zhaotan in Xiangzhou, and both emitted bright light illuminating the cliffs and shores. The body of the auspicious statue at Tanxi Temple in Wuchang emerged from Tan Brook, its light reflecting upon the water."')—Changsha displayed the posture of gathering the sun, and Mount Lu revealed the substance of molten gold. Such occurrences are vast, and I have only spoken of them in brief. Such as Gan Bao's *Soushen ji*, the *Xuanyan ji* of the Prince of Linchuan, as well as the *Zhengying ji*, *Mingxiang ji*, *Youming lu*, and *Ganying zhuan*: from Emperor Ming of the Han down to the Qi and Liang dynasties, princes, dukes, provincial governors, pure male and female lay believers, as well as monks and nuns, who invisibly resonated with the Supreme Sage and with their own eyes beheld the numinous radiance, totaled more than two hundred people. As for those who saw traces at Wanshan or floating glow on the Hudu river; who beheld the full-moon countenance beneath the Qingtai terrace; who gazed upon the shadow of the chattrāvalī wheels outside the Yong Gate; [the Prince of] Nanping obtained a response before an auspicious statue; [Emperor] Wenxuan was moved by a dream of the sacred tooth; Empress Xiao cast once and successfully accomplished it; Emperor Song modeled four times without success—such examples are exceedingly numerous and cannot be fully set forth. How can you, simply because you lack eyes, deny their possession of spiritual efficacy? Moreover, that whose virtues are completely consummate is called nirvāṇa; that whose Way is entirely unobstructed is named bodhi; that whose wisdom is all-pervading is called Buddha. Translating those Sanskrit terms with this Chinese language, the Buddha of both realms is luminously credible! How can this be made clear? 'Buddha' in the Chinese language means 'Great Awakening'; 'bodhi' in the Chinese language means 'Great Way'; 'nirvāṇa' in the Chinese language means 'unconditioned' (asaṃskṛta). Yet you, sir, tread the ground of bodhi all day long, without knowing that the 'Great Way' is an alternative name for bodhi; you receive form within the realm of the Great Awakening, without understanding that the 'Great Awakening' is the translated name of the Buddha. Therefore Zhuang Zhou said: 'Only when there is a great awakening does one know that it was a great dream.' Guo's commentary says: 'The awakened one is the sage. This means that all who harbor distress in their breasts are unawakened; both Qiu and you are in a dream.' The commentary says: 'The Master and Ziyou were not yet able to forget words and achieve spiritual comprehension; hence they were not the Great Awakening.' The superior man says: 'Kong Qiu's discourse here was indeed exhaustive.' The silent illumination of nirvāṇa cannot be known by cognition nor apprehended by intellect; then language is cut off and the workings of the mind are extinguished—hence words are forgotten. The dharma-body is formed from the three dots and the four virtues; it is serene and without encumbrances, and is therefore called liberation. This is its spiritual comprehension and the cessation of distress. Although the Master was a sage, he remotely attributed his merits to the Buddha. Why? According to the two ancient records of Liu Xiang: one hundred and fifty years after Buddhist scriptures flowed into the Central Radiance, Laozi first spoke his five-thousand-character text. Both Zhou and Lao, however, had seen Buddhist scriptures, and the teachings they spoke can often be verified. Therefore the Master had a saying: 'The Changes are unconditioned, without thought; silent and unmoving, they respond to circumstances and penetrate through. If not the utmost spirit under Heaven, who could take part in this?' I now pull you by the ear to tell you: you should abandon your accumulated delusions and shoulder your tardy enlightenment! The institutions of caityas are of remote origin indeed. 'Piling up mounds and planting trees'—Bi Gan marked his tomb with his staunch loyalty; 'do not trim, do not fell'—Zhan Ji restricted felling at his mound through his pure integrity. The four peoples cherish the ten good deeds, looking back from afar upon the grace of the Wheel-Turning King; the three realms revere the six spiritual penetrations, displaying the virtues of the arhats—(The *Saddharmasmṛtyupasthāna-sūtra* states: 'Four types of people obtain a stūpa. A stūpa in Chinese is a tumulus, referring to a Wheel-Turning King, an arhat, a pratyekabuddha, and a Tathāgata.')—how much more so for one whose wisdom encompasses the ten powers and whose virtue fulfills the four great vows! His wondrous eloquence accords with the forgetting of words, yet he can hand down instructions that are unfathomable; his great brightness exhausts itself in non-illumination, yet it brightly shines into every obscurity. Thus there were the fragrant charcoal and golden urns, and the whole body was distributed across the eight kingdoms; luminous conches and fresh shells, and the dispersed bodily relics pervaded the ten directions. Suddenly five colors congealed in radiance, revolving in the void and manifesting during the Han dynasty; eight hues radiated brilliance, and spiritual responses appeared in the Wu palace. And then, there are the numinous shrines of a hundred mirrors, the wondrous pagodas of a thousand flowers; the palms receive cloud and dew, and the bells chime in the high wind; purple pillars and vermilion beams float distantly in the empty sky; soaring kuns and perched phoenixes connect afar with the open void. They exhaust magnificent appearances and reach the height of splendour and grandeur! How could it merely be 'the high mountain I look up to, the great road I travel,' or raising tall monuments and lofty gate-towers to mark great plans? Do not use the dispute of the well-curb to disparage the breadth of the vast sea, or the intellect of the elm and sappan branches to measure the height of the Kunlun and Langyuan peaks! Yet you know nothing of this. This is your second blindness.