廣弘明集 15.3

15.3

序曰。夫以。蒙俗作梗。妙籍舟師。師之大者。所謂王也。故王者往也。若海之朝宗百川焉。王之取號況於此也。然則統言王者。約緣乃多。事理兩分舉要惟二。初謂詳事。二謂明理。故詳事之王。則人王天王是也。行化在事。事止於身。身存而化行。身滅而化息。此則外計其身。而莫思其內識。故目其化。為外教也。二謂明理。則法王佛覺是也。行化在理。理在於心。心存而化行。想滅而境絕。此則內撿其心。而不緣於外境。故目其化。為內教也。所以厚身而存生。生生而不窮。捐生而去情。情亡而照寂。致使存形之教萬國同儀。練心之術千聖齊一。是則道俗兩教出入升沈。俗則入有而沈形。六道以之而綿亘。道則出空而升位。三聖自此而昌明焉。自正道東流。六百餘載。釋蒙從信。其徒不一。獨夫振虐。而坑僧擊像者二三。明后重道。寺塔崇樹者亦眾矣。至如吳王之詳佛聖。曉天人之所歸。宋君之敘佛德。明朝賢之宗奉。諸餘蒙昧。無足勝言。故序現迹之祥瑞。又述頌作之盛德。隨類覽歷。豈不昭彰心性乎。

The Preface states: Now, because the benighted world causes obstruction, we depend on a sublime master of the boat. The greatest of masters is what is called a king. Therefore, 'a king (wang) is one to whom all go (wang)', just as all rivers pay court to the sea. The king takes his title by comparison with this. However, to speak generally of kings, in terms of conditions there are many, but dividing them between matters and principle, in summary there are only two. The first is called attending to matters; the second is called understanding principle. Thus, the kings who attend to matters are human kings and heavenly kings. Their guidance is carried out in matters, and matters end with the physical form. While the physical form exists, their transformation is carried out; when the physical form perishes, their transformation ceases. This reckons with the outer body and does not contemplate the inner consciousness. Hence, their teaching is termed the 'external teaching'. Second, those who understand principle are the Dharma kings and Awakened Buddhas. Their guidance is carried out in principle, and principle resides in the mind. While the mind exists, their transformation is carried out; when conceptual thoughts are extinguished, the objective realm ceases. This examines the mind within and does not cling to external realms. Hence, their teaching is termed the 'inner teaching'. Therefore, by nurturing the body one preserves life, and generation succeeds generation without end; by renouncing life one removes the emotions, and when emotions perish, illumination is tranquil. This results in the teachings of preserving the physical form being identical in etiquette across ten thousand realms, while the arts of training the mind are uniform among a thousand sages. Thus, the two teachings, worldly and Buddhist, involve entering and emerging, ascending and sinking. The worldly enters into existence and sinks the physical form, and the six realms of rebirth are perpetuated thereby. The Buddhist emerges into emptiness and ascends in stage, and the three sages have flourished from this. Since the true path flowed east, for more than six hundred years, the ranks of those who have shed delusion and followed faith have been more than one. Solitary tyrants who gave rein to cruelty and buried monks or smashed statues occurred two or three times; but enlightened sovereigns who revered the Way and erected temples and stūpas were also numerous. As for the King of Wu examining the Buddha's sagehood and understanding that to which devas and humans turn, or the Ruler of Song describing the Buddha's virtues and making plain the veneration of the court's worthies—the other benighted matters are too numerous to recount. Therefore, I introduce the auspicious signs of manifested traces, and further relate the magnificent virtues extolled in eulogies and compositions. If one examines them according to their categories, will they not illuminate the nature of the mind?