廣弘明集 15.52

15.52

文殊師利者是遊方菩薩。因離垢之言而有斯目。非厥號所先也。原夫稱謂之生蓋至道與其貌。何者虛引之性彰於五德。軌世之表聞於童真。廉俗之風移則感時之訓興。故云濡首。又以法王子為名焉。夫欲窮其淵致者。必先存其深大。終古邈矣。豈言象之所極。難算之劫功高積塵。悠悠遐曠焉可為言。請略敘其統。若人之始出也。爰自帝胄尊號法王。無上之心兆於獨悟。發中之感無不由也。近壹遇正覺而靈珠內映。玄景未移遂超登道位。於是深根永搆於冲壤條翼神柯而月茂。慈悲之氣與惠風俱扇。三達之明與日月並耀。具體而微。固已功侔法身矣。若乃天機將運即神通為館宇。圓應密會。以不疾為影跡。斯其所以動不離寂而彌綸宇宙。倏忽無常境而名冠遊方者也。世尊興出乃授躍進之明。顯潛德于香林。因慶雲而西徂。復龍見於茲剎。法輪既轉則玄音屢唱。對明淵極輒暢發深言。道映開士。故諸佛美其稱。體絕塵俗。故濯纓者高其跡。非夫合天和以挺作。吸冲氣而為靈。舒重宵以迴蔭。吐德音而流聲。亦孰能與於此哉。將欲搖蕩群生之性宅至宗而至。開宏基於一簣。廓恒沙而為宇。若然而不悅文殊之風。則未達無窮之量。長笑於大方之寂矣。自世尊泥曰幾將千祀。流光福蔭復與時而昇降。由是冥懷宗極者。感悲長津之喪源。懼風日之潛損。遂共表容金石繼以文頌。人思自盡。庶雲露以增潤。今之所遇。蓋是數減百年。有轉輪王王閻浮提。號曰阿育。仰規逸軌擬而像焉。雖真宰不存於形。而靈位若有主。雖幽司不以情求而感至斯應。神變之異屢革民聽。因險悟時信有自來矣。意以為接頹薄之運。寔由冥維之功。通夫昏否之俗。固非一理所弘。是以託想之賢。祗誠攸寄。思紐將絕之緒。引豪心以摽位。乃遠摸元匠像夫所像。感來自衷不覺欣然同詠。

Mañjuśrī is a bodhisattva who roams the regions. He obtained this title due to the words of abandoning defilement, yet this was not his original designation. Tracing the origin of how titles arise, they probably correspond to the supreme Way and its appearance. Why is this so? His nature of empty attraction is manifested in the five virtues; his model for the world is heard in the Kumārabhūta. When the mores of pure modesty shift, then the instruction responding to the times arises; hence he is called Ruoshou, and is also named Dharma Prince. Now, those who wish to fathom his profound import must first contemplate his vast greatness. The antiquity is distant; how could words and forms exhaust it? Across incalculable eons, his merits tower over accumulated dust; vast and far-reaching, how could it be spoken? Let me briefly narrate the outline. When this person first appeared, he came from imperial lineage and had the honorable title of Dharma King. The supreme mind was presaged in solitary awakening; the inner resonance did not fail to arise. Once he encountered the Rightly Awakened One, the spiritual pearl shone within; before the dark shadow had moved, he swiftly ascended to the position of the Way. Thereupon, the deep root was eternally laid in the empty soil, the divine branches flourished monthly with leaves and wings, the breath of compassion was fanned along with the wind of grace, and the brightness of the three knowledges shone together with the sun and moon. Embodied in all parts though in miniature, his merits were already equal to the dharmakāya. When the heavenly mechanism is about to turn, he takes spiritual penetrations as his mansions. Perfectly responding and secretly meeting, he takes non-haste as his reflection and traces. This is the reason why his motion does not depart from tranquility while encompassing the universe, and why, swiftly without constant realm, his name is foremost among those who roam the regions. When the World-Honoured One arose, he granted him the brilliance of leaping forward, revealing his hidden virtue in Gandhamādana. Relying on auspicious clouds, he went west; then, dragon-like, he appeared in this realm. Once the Dharma wheel turned, the mysterious sound was repeatedly chanted; facing the profound ultimate, he unreservedly gave voice to deep words. His path shone upon the great beings, wherefore all Buddhas praised his name; his substance transcended the dusty world, wherefore those washing their hat-strings regarded his traces as lofty. Were it not for harmonizing with heavenly concord to stand upright, inhaling the serene ether to become spiritual, unfurling the deep night to return shade, and giving utterance to virtuous sound to spread renown, who could take part in this? Wishing to stir the nature of all beings, he made his dwelling in the ultimate ancestor and attained it; laying a grand foundation with a single basket of earth, he made the sands of the Ganges into a single dwelling. If one were not to delight in the wind of Mañjuśrī in this manner, then one has not attained the infinite measure, and will forever be laughed at by the tranquility of the great expanse. Since the World-Honoured One entered nirvāṇa, it has been nearly a thousand years; his flowing light and sheltering blessings have again risen and fallen with the times. For this reason, those who darkly cherish the ancestral ultimate grieve at the loss of the source of the long ford, fearing that the wind and sun will silently damage it. Thereupon, they jointly manifested his likeness in metal and stone, continuing with written eulogies, each person wishing to exhaust themselves, hoping that clouds and dew would increase moisture. What is encountered today is that, several centuries ago, there was a wheel-turning king who ruled over Jambudvīpa, named Aśoka. Looking up to model the transcendent traces, he represented them in an image. Though the true ruler does not reside in forms, the spiritual seat seems to have a master; though the hidden officials are not sought through passion, when resonance arrives, response follows. The marvels of divine transformations have repeatedly altered the people's hearing; awakened by adversity according to the times, there truly is a source from which this comes. In my estimation, sustaining the fortunes of decadent decline is truly due to the work of the mysterious fabric; clearing the customs of darkness and obstruction is certainly not something a single principle can broaden. Therefore, the virtuous who entrust their thoughts have that upon which to lodge their reverent sincerity. Longing to reconnect the thread about to snap, drawing forth heroic minds to mark the station, they modelled afar the primal craftsman, picturing that which is pictured. The resonance coming from within, unawares they joyfully chanted in unison: