廣弘明集 15.10

15.10

夫立人之道。曰仁與義。然則仁義有本。道德之謂也。昔姬周之末有大聖號佛。天竺釋王白淨之太子也。俗氏母族。厥姓裘曇焉。仰靈胄以丕承。藉乃哲之遺芳。吸中和之誕化。稟白淨之浩然。生自右脇。弱而能言。諒天爵以不加為貴。誠逸祿以靡須為足。故常夕惕上位逆旅紫庭。紆軫儲宮擬翮區外。俄而高逝周覽郊野。四闢皇扉。三鑒疾苦。風人勵辭以激興。乃甘心受而莫逆。訊大猷於有道。慨在茲之致淹。遂乃明發遐征栖遲幽閑。脫皇儲之重寶。希無待以輕舉。褫龍草之盛飾。貿窮巖之蓰褐。資送之儔自崖而反矣。爾乃抗志匪石。安仁以山。斑卉匡居。摧心立盟。釐安般之氣緒。運十算以質心。偋運四籌之八記。從二隨而簡巡。絕送迎之兩際。緣妙一於鼻端。發三止之矇秀。洞四觀而合泯。五陰遷於還府。六情虛於靜林。涼五內之欲火。廓太素之浩心。濯般若以進德。潛七住而挹玄。搜冥魚於六絕。齒既立而廢筌。豁萬劫之積習。同生知於當年。掩五濁以擅曜。嗣六佛而微傳。偉准丈六。體佩圓光。啟度黃中。色艶紫金。運動凌虛。悠往儵忽。八音流芳。逸預揚采。妙覽未兆。則卓絕六位。曲成已著。則化隆三五。沖量弘乎太虛。神蓋宏於兩儀。易簡待以成體。大和擬而稱劭。員蓍者象其神寂。方卦者法其智周。照積祐之留祥。元宿命以制作。或綢之以德義。或疎之以冲風。亮形搖於日新。期妙主於不盡。美既青而青藍。逞百練以就粹。導庶物以歸宗。拔堯孔之外揵。屬八億以語極。罩墳素以興典。掇道行之三無。絡聃周以曾玄。神化著於西域。若朝暉昇于暘谷。民望景而興行。猶曲調諧於宮商。當是時也。希夷緬邈於羲風。神奇卓絕於皇軒。蔚采冲漠於周唐。頌味有餘於鄒魯。信可謂神化之都領。皇王之宗謨也。年逾從心泯迹泥洹。夫至人時行而時止。或隱此而顯彼。迹絕於忍土。冥歸於維衛。俗徇常以駭奇。固以存亡而充之。至於靈覺之性。三果殄悴。豁若川傾。頹如乾墜。黔首與永夜同幽。冥流與涸津並遺。六度與崩岑俱褫。三乘與絕軸解轡。門徒泣血而心喪。百靈銜哀而情悸。夫道高者應卑。因巡者親譽。故不祈哭而哭。豈非兼忘天下易使天下兼忘。雖靈几播越環周六合。曆數終於赤縣。後死所以與聞。景仰神儀。而事絕於千載。祇洹既已漂落。玉樹卒亦荒蕪。道喪人亡時亦已矣。遁以不才仰遵大猷。追朝陽而弗暨。附桑榆而未升。神馳在昔願言再欽。遂援筆興古述厥遐思。其詞曰。

The way of establishing humanity is called benevolence and righteousness. Yet benevolence and righteousness have their root: it is called the Way and virtue. In the past, at the end of the Ji-Zhou dynasty, there was a great sage named the Buddha. He was the crown prince of Śuddhodana, the Śākya king of India. His mundane clan on his mother's side had the surname of Gautama. Looking up to his divine lineage, he inherited it magnificently; relying on the lingering fragrance of those wise ones, he absorbed the generative transformation of harmonious equilibrium and was endowed with the vast purity of Śuddhodana. Born from the right rib, he was able to speak in infancy. Truly, he regarded heavenly nobility without addition as precious; sincerely, he considered leisurely emoluments without need as sufficient. Thus, he was always vigilant at night in the high seat, viewing the purple court as a traveler's lodge; he grieved in the crown prince's palace, planning to take wing beyond the realm. Soon he soared high to view the open country, opening the four imperial gates and thrice witnessing suffering. The poets encouraged him with stirring words, and he willingly accepted them without resistance. Inquiring of the great Way from those who possessed it, he lamented having tarried here so long. Thereupon, setting out at dawn on a distant journey, he reposed in seclusion. He cast off the heavy treasures of the imperial heir, hoping to rise lightly without dependence; he discarded the splendid robes of dragon-herbs and exchanged them for the humble coarse garments of the craggy peaks. The companions who escorted him turned back from the cliff. Thereupon, he held his resolve unyielding as stone, resting in benevolence like a mountain. Residing among patterned plants, he disciplined his mind and swore an oath. He ordered the breath-threads of ānāpāna, and employed the ten counts to settle his mind; he set aside the eight notes of the four tallies, and following the two kinds of pursuing, he examined and patrolled. Cutting off both extremities of sending off and welcoming, he focused on the subtle unity at the tip of his nose. He brought forth the clear illumination of the three cessations, and penetrating the four contemplations, he united and obliterated [distinctions]. The five aggregates reverted to the returning storehouse; the six senses became empty in the quiet grove. He cooled the fire of desire in the five internal organs, and broadened the vast mind of primordial simplicity. Cleansing himself in prajñā to advance his virtue, he submerged himself in the seventh abode to drink deeply of the mystery. He sought the dark fish across the six cut-offs, and once his purpose was established, he cast away the trap. Dispelling the accumulated habits of ten thousand kalpas, he was like one who has innate knowledge in his own time. Veiling the five defilements, he shone with unique radiance; succeeding the six Buddhas, he subtly transmitted [the teaching]. Greatly measuring sixteen feet, his body wore a circular halo; manifesting the moderation of the central yellow, his color was as brilliant as purple gold. His movements soared through the void, traveling far in an instant. The eight tones diffused fragrance, serenely radiating brilliance. Peering subtly into what had not yet omened, he surpassed the six lines; bringing things tortuously to completion where already manifest, his transformation exceeded the three and five sovereigns. His empty capacity was as vast as the great void; his spirit covered more broadly than Heaven and Earth. The easy and simple awaited him to form their substance; the great harmony was modeled on him to be acclaimed as noble. The round yarrow stalks resembled his spiritual stillness; the square hexagrams modeled his all-encompassing wisdom. Illuminating the lingering auspiciousness of accumulated blessings, he took past lives as the root of his creations. At times he bound them with virtue and righteousness; at times he dispersed them with empty breeze. Clear and shining, his form transformed daily with novelty; he anticipated the sublime lord who is inexhaustible. His excellence was already bluer than indigo; displaying a hundredfold smelting, he attained purity. Guiding the myriad beings to return to the source, he uprooted the external barriers of Yao and Confucius. Entrusting the eight hundred million to state the ultimate, he encompassed the ancient records to raise up the scriptures. Gathering the three absences of the Daoxing, he bound Laozi and Zhuangzi within the ancestral mystery. His spiritual transformation was manifest in the Western Regions, like the morning glow rising in the Valley of the Sun. The people looked to his light and arose to act, like melodies harmonizing with the gong and shang notes. At that time, the subtle and inaudible was far beyond the wind of Fuxi; the divine and wonderful surpassed the Yellow Emperor. His lush brilliance was tranquil and boundless compared to the Zhou and Tang; his lingering taste of eulogy exceeded that of Zou and Lu. Truly he can be called the sovereign leader of spiritual transformation, the ancestral model for august rulers. When his age exceeded following his heart's desire, he obliterated his traces in nirvāṇa. Now, the ultimate person acts at times and ceases at times; he may conceal himself here and appear there. His traces ended in the Sahā world; he returned darkly to Vipaśyin. Worldly people follow the ordinary and are startled by the extraordinary; naturally they gauge it by living and dying. As for the nature of spiritual awakening, the three fruits were ruined and withered. It was as sudden as a river collapsing, as falling as heaven crashing down. The dark-haired people shared the darkness of eternal night; the dark flow was abandoned along with the dried-up ford. The six pāramitās collapsed along with the crumbling peaks; the three vehicles uncoupled their axles and loosened their reins. The disciples wept tears of blood and mourned deeply; the hundred spirits harbored grief and their hearts trembled. Now, one whose Way is lofty responds to the lowly; one who follows along endears himself to praise. Thus, they wept without wishing to weep: is it not that forgetting all under heaven together makes it easy for all under heaven to forget one? Although his spiritual presence spread abroad to encompass the six directions, the destined cycle ended in the Red County, so that those who died later might participate in hearing of it. Looking up in admiration to his divine countenance, the matter has ended across a thousand years. Jetavana has already withered and fallen, and the jade tree has ultimately become desolate. The Way is lost and the man is gone; that time is truly finished. With my lack of talent, I look up and follow the great Way; pursuing the morning sun, I have not reached it; leaning on the mulberry and elm, I have not yet risen. My spirit races to the past, and I pray to pay reverence once more. Thereupon, taking up the brush and invoking antiquity, I express my far-reaching thoughts. The words say: