[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) › 19.21 # 廣弘明集 19.21 廣弘明集 19.21 - **Language:** Classical Chinese ### [19.21](https://indike.org/pramana/in.bauddha.taisho.2103.19.21) 劉虬初為富陽令。後為南郡丞。頃之自免。始事拂衣。時年三十二。論者比漢疎邴焉。遂辟穀却粒。餌朮衣麻。布衣草屩茅室土帳。禮誦長齋六時不闕。世諦典籍不復修綜。碁書小藝一切屏絕。惟研精佛理。述善不受報。頓悟成佛義。當時莫能屈。注法華等經。講涅槃大小品等。齊建元初。詔徵通直散騎侍郎。不就。文宣深弘妙法。以虬精於釋理。要其東下與虬書曰。玉燭登年金商在律。炎涼始貿動靜惟安。勤味道腴幸遵雅尚。豈不樂哉。僕誠幸甚。百姓一心眾生不疾。比屋可封。將又何求。但良書獨擁善談無析。願言之子。實痗我心。所以不遠千里尺書道意。自淳清既辨澆醨代襲。隱顯之術參差。默語之途紛互。或飾智以驚愚。或激清以忤俗。或穢己以闇通。或謬歌以明道。屠羊駔馬未足磷其堅。陽狂如愚豈能緇其白。官楚蕃魏。人外之氣逾邈。入漢遊梁。區中之韻彌少。及攉其輕重品其得失。則淵懷洞賞。寧或符之。僕夙養閑衿長慕出概。迹塵珪組心逸江湖。未面自親聞風如舊。而迴駕之念徒軫。軾門之禮無階。固已佇軸深衷。傾筐遐路者矣。君矯然獨遠。確乎難拔。素志與白雲同悠。高情與青松共爽。宣習質文。緇林枯而重䓲。昭辨空有。連河壅而復滔。所謂忘言之人可論天人之際。豈能鳳舉鶴翻有心儀萃。高踰愛海比策禪衢。沾濠射之冥遊。屈祇鷲之法侶。闡三乘於窮子。發二諦於困蒙。有是因也。何其暢歟。今皇風具穆至道弘被。四海不溢五嶽無塵。膠序肇修經法敷廣。人賤璣璜家習禮讓。樵蘇以時郊林全欝。罿網有節鱗羽偕翔。至於曾山絕㵎環帶畿畎。膏田沃野亘望無躔。信可以招往隱倫栖集勝寄。故文舉築室治城之阿。次宗植楥西山之趾。葛洪考磐於海岫。釋遠肥遁於鍾幽。每踐其遺蹤輒深九原之歎。若高步可迂復何懷乎四子。昔宣尼之見伯雪。師利之往維摩。豈不知相忘之道哉。諒有以也。未敘之間為道自愛。一二令陵琚之口具王元長之辭也。 > Liu Qiu served initially as magistrate of Fuyang and later as assistant governor of Nanjun. Soon afterwards he resigned of his own accord, beginning to shake off worldly dust; he was then thirty-two years of age. Commentators compared him to Shu Guang and Bing Han of the Han dynasty. Thereupon he abstained from cereals and renounced grains, taking atractylis as food and wearing hempen cloth. In coarse garments and straw sandals, in a thatched hut with earthen screens, he performed prostrations, recited scriptures, observed the long fast, and never missed the six periods of devotion. He no longer cultivated or compiled secular classical books, and utterly cast aside minor arts such as weiqi and calligraphy. He devoted himself exclusively to investigating the subtleties of Buddhist principles, expounding the doctrines that goodness does not incur retributive rebirth and that one attains Buddhahood through sudden enlightenment; at that time none could confute him. He annotated the \*Lotus Sūtra\* and other texts, and lectured on the \*Nirvāṇa Sūtra\*, the Large and Small Prajñāpāramitā sūtras, and so on. In the early Jianyuan era of the Qi, an imperial edict summoned him to be Palace Attendant and Cavalier Attendant-in-Ordinary, but he did not take up the post. Prince Wenxuan deeply promoted the wondrous Dharma; because Liu Qiu was refined in Buddhist principles, he invited him to come down east, sending him a letter that read: 'The jade candle marks a fruitful year, and the metal tone of autumn is in the pitch-pipes. As warmth and coolness begin to exchange, in motion or stillness may you be at peace. You diligently relish the flavour of the Way and fortunately abide by your refined aspirations; is this not delightful? I am truly most fortunate. The common people are of one heart, and sentient beings suffer no sickness; every house could be enfiefed—what more then could one seek? Yet good books are kept to myself alone, and fine discussions find no analysis; longing for you, sir, truly aches my heart. Thus, regardless of a thousand li, I send a foot-long letter to convey my feelings. Ever since purity and limpidity parted and flimsy decadence took their place, methods of seclusion and public life have varied, and paths of silence and speech have been tangled. Some adorn wisdom to astonish the simple; some stir up purity to offend the vulgar; some soil themselves to attain dark communion; some sing erratic songs to illumine the Way. Slaughtering sheep or dealing horses could not grind away their firmness; feigning madness or acting like fools, how could it blacken their purity? Holding office in Chu or enfeoffed in Wei, their unworldly aura grew ever more distant; entering Han or wandering in Liang, their worldly sentiments grew ever more scant. When weighing their relative gravity and grading their merits and flaws, then with a profound mind and penetrating appreciation, could they ever be matched? Long have I nurtured leisure in my breast and ever yearned for the transcendent spirit; my tracks tread the dust of jade tallies and ribboned seals, but my heart wanders free among rivers and lakes. Even before meeting you I felt an innate intimacy, hearing of your style as if an old friend. Yet the wish to turn your carriage hither has stirred in vain, and there are no means to show the rites of bowing at your gate. Truly, I have long stood resting against the carriage-axle from the bottom of my heart, and emptied my baskets onto the distant road. You stand out distinct and aloof, resolute and hard to uproot; your pure aspirations are as boundless as white clouds, and your lofty sentiments share their freshness with green pines. Explicating and practicing the plain and the refined, the withered monkish forest puts forth new shoots; clearly discerning emptiness and existence, the obstructed River joins again in a torrent. Those called men who have forgotten words may discuss the juncture of Heaven and man; how could you, like soaring phoenixes and wheeling cranes, harbor any calculating intent to gather together? Rising high above the ocean of craving, you walk in step along the thoroughfares of dhyāna; tasting the dark excursions of the Hao and She rivers, you bring into your fold the Dharma-companions of Jetavana and Gṛdhrakūṭa. You open up the three vehicles to the impoverished son, and reveal the two truths to the confused and ignorant. With such conditions, how exhilarating it is! Today the imperial influence is entirely harmonious, and the supreme Way is vastly spread. The four seas do not overflow, and the five sacred peaks are free of dust. The imperial academies have begun to be renovated, and the scriptural Dharma is broadly unfurled. People hold pearls and gems in low regard, and households practice propriety and deference. Gathering firewood and hay follows the seasons, so suburban forests are utterly lush; casting nets has its limits, so fish and birds soar and swim together. As for towering peaks and severed ravines encircling the imperial domains, fertile fields and rich plains stretch out of sight without obstruction. It is truly fit to beckon those of the reclusive fold to dwell and lodge their exquisite sentiments. Thus Wenju built his dwelling by the bend of the Zhicheng, and Cizong planted a hedge at the foot of the Western Hills; Ge Hong made his home amid the sea-facing crags, and Shi Huiyuan reposed in seclusion in the depths of Mount Zhong. Whenever I tread their lingering tracks, deep laments of the Nine Springs always arise. If your lofty steps could be deflected hither, why should we long further for those four masters? In antiquity, Confucius met Boxue, and Mañjuśrī went to Vimalakīrti; did they not understand the way of forgetting each other? Surely there was good reason for it! Before we meet face to face, take care of yourself for the sake of the Way. The details are entrusted to the mouth of Lingju, delivering the words of Wang Yuanzhang.' > — English (machine translation) (machine translation) - [Previous: 19.20](https://indike.org/pramana/in.bauddha.taisho.2103.19.20) - [Next: 19.22](https://indike.org/pramana/in.bauddha.taisho.2103.19.22) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.2103.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.19.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.19.21](https://indike.org/pramana/in.bauddha.taisho.2103.19.21) · Pramāṇa