[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 15.46 # 廣弘明集 15.46 廣弘明集 15.46 - **Language:** Classical Chinese ### [15.46](https://indike.org/pramana/in.bauddha.taisho.2103.15.46) 昔眾祐降靈出自天竺。託化王宮興于上國。顯迹重冥開闢神路。明暉宇宙光宅大千。萬流澄源圓映無主。覺已虛凝湛焉遺照。於是乘變化以動物而眾邪革心。躇神步以感時而群疑同釋。法輪玄運三乘並轍。道世交興天人攸夢。淨音既暢逸響遠流。密風遐扇遠生善教。末年垂千祀徒欣大化。而運乖其會。弗獲叩津妙門。發明淵極。罔兩神影餐服至言。雖欣味餘塵道風遂邁。擬足逸步玄迹已邈。每希想光晷。髣髴容儀寤寐興懷。若形心目。冥應有期幽情莫發。慨焉自悼悲憤靡寄。乃遠契百念慎敬慕之思。追述八王同志之感。魂交寢夢而情悟於中。遂命門人鑄而像焉。夫形理雖殊階塗有漸。精麁誠異悟亦有因。是故擬狀靈範啟殊津之心。儀形神摸闢百慮之會。使懷遠者兆玄根於來葉。存近者遘重劫之厚緣。乃道福兼弘真迹可踐。三原反流九神同淵。于時四輩悅情道俗高趣。迹嚮和應者如林。鑄均有虛室之供。而進助者不以纖毫為挫。勸佐有彌劫之勤。操務者不以昏疲告勞。因物任能不日而成。功自人事猶天匠焉。夫明志莫如詞。宣德莫如頌。故志以詞顯而功業可存。德以頌宣而形容可像。匪詞匪頌將何美焉。乃作頌曰。 > In the past, the Many-Blessed descended in spirit, arising from India. Entrusting his transformation to the royal palace, he arose in the exalted realm. Revealing his traces amid layered obscurity, he opened the divine path; his bright radiance filled the universe, gloriously dwelling in the great trichiliocosm. The ten thousand streams clarified their sources; the perfect reflection was without possessor. Once awakened, he was empty and congealed, deep and placid, leaving behind his illuminating reflection. Thereupon, mounting transformation to move beings, the host of heterodoxies reformed their hearts; hesitating his divine steps to respond to the times, the flocks of doubts were together resolved. The Dharma wheel turned mysteriously; the three vehicles ran parallel. The way and the world flourished together; gods and humans had that upon which to dream. Once the pure voice resounded, its exceptional echoes flowed far; the subtle breeze fanned afar, generating virtuous teachings in the distance. In these latter years, approaching a thousand millennia, we vainly rejoice in the grand conversion, yet our fortune misses its assembly. Unable to knock at the ferry of the wondrous gate and illuminate the profound ultimate, or in shadowy silhouette behold the divine reflection and consume the supreme words, though we relish the remaining dust, the wind of the Way has departed afar. Imitating his swift steps, his mysterious traces are already remote. Constantly yearning for his radiant shadow, his semblance and deportment arise in our minds waking and sleeping, as if taking shape before heart and eye; yet silent resonance has its appointed time, and our deep sentiments cannot be voiced. Sighing, we lament ourselves, with grief and indignation finding no refuge. Thereupon, reaching afar to the tally of a hundred thoughts, careful and reverent in our longing reflection, we recall the sentiment of the eight kings of common purpose: our souls mingling in sleeping dreams, our sentiments inwardly awakened. Consequently, we commanded disciples to cast and model his image. Now, form and principle, though distinct, have gradual gradations of approach; refinement and coarseness, though truly different, also have causes for awakening. Therefore, modelling the spiritual pattern opens the heart toward the exceptional ferry; representing the divine archetype unrolls the confluence of a hundred deliberations. It causes those harboring what is distant to omen the dark root in future generations, and those preserving what is near to encounter the profound conditions of repeated eons. Thus the blessings of the Way are both widely extended, and the true traces can be trodden; the three sources reverse their flow, and the nine spirits share the same deep pool. At that time, the four classes rejoiced in heart, and monastics and laity had elevated aspirations. Those who followed the traces and responded in harmony were like a forest. For the casting and balancing, there were offerings from empty chambers, yet those coming forward to assist were not deterred by a hair's breadth. For exhortation and aid, there was exertion extending through eons, yet those who held the tasks did not plead weariness from dusk or fatigue. Following materials and employing abilities, it was completed before long; the achievement came from human effort, yet seemed as if fashioned by Heaven. Now, for clarifying the intent, nothing compares to words; for proclaiming virtue, nothing compares to eulogy. Therefore, intent is revealed through words so that achievements may be preserved; virtue is proclaimed through eulogy so that appearance may be portrayed. Were it not for words and eulogies, how could it be praised? Thereupon the eulogy was composed: > — English (machine translation) (machine translation) - [Previous: 15.45](https://indike.org/pramana/in.bauddha.taisho.2103.15.45) - [Next: 15.47](https://indike.org/pramana/in.bauddha.taisho.2103.15.47) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2103.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.15.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.15.46](https://indike.org/pramana/in.bauddha.taisho.2103.15.46) · Pramāṇa