廣弘明集 19.47

19.47

夫理臻畢竟而照盡空寂。入三門而了觀。導五濁而超津。譬茲烈炎遠眾邪而不觸。如彼出日示一相以趨道。自羅閱闡其玄言香城弘其妙說。彌勒表字於圓光。帝釋念善於明呪。受持讀誦神力折於猛風。恭敬尊重福利踰於寶塔。蓋眾聖之圓極而萬法之本源也。皇帝真智自己大慈應物。送迎日月緯絡天地。鎮三季之澆風。緝五際之頹俗。出臨衢室退事齋居。非以黃屋為尊。每以蒼生為念。德遍區宇。未足顯於至仁。理絕名言。更殷勤於密說。昔慧燈隱耀法藏分流。二乘踳馳五部乖謬。訶黎狹劣。徒仰黑月之光。毘曇偏滯。未見沈珠之寶。自聖皇應期探盡幾妙。決散群迷摧伏異學。極天宮之浩博。窮龍殿之祕深。於是大發菩提深弘波若。永斷煩惑同歸清淨。潤甘露於群生。轉法輪而不息。上以天監十一年注釋大品。自茲以來躬事講說。重以所明三慧最為奧遠。迺區出一品別立經卷。亦由觀音力重特顯普門之章登住行深。迺出華嚴之品。故以撮舉機要昭悟新學者焉。大僧正慧令。蓋法門之上首。亦總持之神足。願等須提之問。遂同迦葉之請。迺啟請御講說斯經。有詔許焉。爰以大同七年三月十二日。講金字波若波羅蜜三慧經於華林園之重雲殿。華林園者。蓋江左以來後庭遊宴之所也。自晉迄齊年將二百世。屬威夷主多奢僣。舞堂鍾肆等。阿房之舊基。酒池肉林同朝歌之。故所自至人御宇。屏棄聲色。歸傾宮之美女。共靈囿於庶人。重以華園毀折。悟一切之無常。寶臺假合資十力而方固。捨茲天苑爰建道場。莊嚴法事招集僧侶。肅肅神宇。結翠巘之陰。峨峨重閣。臨丹雉之上。廣博光明。有邁菴羅之地。身心安樂。寔符歡喜之園。于時三春屆節萬物舒榮。風日依遲不寒不暑。瑞華寶樹照曜七重。玉底金池淪漪八德。洞啟高門雲集大眾。趨法席以沸諠。聽鳴鐘而寂靜。皇太子智均悉達德邁曇摩。捨三殿之俗娛。延二座以問道。宣成王及王侯宗室等亦咸發深心。並修淨行。薰戒香以調善。服染衣而就列。廕映蟬冕委蛇冠帶。排金門登玉階者濟濟成群。既而警蹕北趨棨戟東轉。門揚清梵傍吐香煙。被淨居之服。昇須彌之座。八種妙聲發言無滯。十方竦聽隨類得解。甚深之義在挹注而難竭。樂說之辯既往復而彌新。至如宿學耆僧。亟淪偏執。專扶數論。未了經文。變小意以稱量。仰大尊而發問。於是操持慧刃解除疑網。示之迷方歸以正轍。莫不渙然氷釋欣然頂戴。若蓮華之漸開。譬月初而增長。凡聽眾自皇太子王侯宗室外戚。及尚書令何敬容百辟卿士虜使主崔長謙使副陽休之及外域雜使一千三百六十人。皆路逾九驛途遙萬里。仰皇化以載馳。聞天華而踊躍頭面伸其盡禮。讚歎從其下陳。又別請義學僧一千人於同泰寺。夜覆制義。並名擅龍象智曉江河。傳習譬於瀉瓶。諷誦同於疾雨。沙門釋法隆。年將百歲。學周三藏識洞八禪。說法度人顯名於關塞之北。聞中國應講摩訶波若經。故自遠而至。時僧正慧令猶未啟講。京師道俗亦不知御應講也。至發講之日。又有外國僧眾。不可勝數。並眾所不識。同集法座。故知放光遍照地神唱告。豈勞馳象之使。冥符信鼓之期。會稽鄮縣阿育王寺釋法顯。修習苦行志求慧解。既等欝多之思惟。亦同波崙之懇到。迺於講所自陳願力。刺血灑地用表至誠。昔剜體供養析骨書寫。歸依正法匪悋身命。以今望古信非虛說。凡講二十三日。自開講迄於解座。日設遍供普施京師。文武侍衛並加班賚。上光宅天下四十餘年。躬務儉約體安菲素。常御小殿裁庇風雨。所居幄座僅於容膝。外絕三驅之禮。內屏千鍾之宴。膳夫所掌歲撤萬金。掖庭之費年減巨億。兼以博收地利同入珍於撓海。盈息泉府譬無盡於龍金。故能不勞人力無損國度。財法兼施周流不竭。是講也。靈異雜沓不可思議。一則宮中佛像悉放光明。二則大地震動備諸踊沒。三則夜必澍雨朝則晴霽。淑氣妍華埃塵不起。四則楗椎既鳴講筵將合。重肩絓轂填溢四門。而人馬調和不相驚擾。五則所施法席止坐萬人。而恒沙大眾更無迫迮。六則四部曠遠咸聞妙說。軒檻之外聽受益明。七則淨供遍設厨匪宿辯。妙食應時百味盈溢。八則氛氳異香從風滿觸。九則鏗鏘雅樂自然發響。十則同聲讚善遍於虛空。斯蓋先佛證見諸天應感。超踊寶於昔靈邁雨華於往瑞。是時率土藻抃含靈慶悅。願預福田爭事喜捨。上皆區其心迹為發大願。竊以一句奉持尚生眾善。二字經耳猶階勝報。況廣運大乘遍揚正法。等發慧根同趣妙果。方當祕諸寶函傳彼金字。亘萬劫以光明。彌大千而利益。盛矣哉。信無德而稱也。小臣預在講筵。職參史載。謹錄時事以立。今序。

Now, the principle reaches the ultimate, and its illumination exhausts the empty and quiescent. Entering the three gates, it clearly observes; guiding through the five defilements, it transcends the ford. It is like a fierce flame that stays far from all evils without touching them; like the rising sun that reveals the single mark to hasten along the Way. Since Rājagṛha expounded these profound words and the City of Fragrance magnified these wondrous teachings, Maitreya inscribed the letters within a circular aura, and Śakra contemplated goodness in dhāraṇī-spells. Receiving, upholding, reading, and reciting them, their spiritual power shatters violent gales; revering and honouring them, their blessings and benefits surpass [the merit of building] jewelled stupas. Indeed, it is the consummate perfection of the many sages and the fundamental source of the myriad phenomena. The Emperor’s true wisdom is self-arisen, and his great compassion responds to beings. Ushering in and seeing off the sun and moon, weaving together heaven and earth, he calms the frivolous trends of the three degenerations and mends the decadent customs of the five extremities. Coming forth, he oversees the thoroughfare hall; retiring, he attends to his fasting quarters. He does not hold the imperial carriage in high regard, but ever keeps the common people in mind. Though his virtue pervades the realms, it is yet insufficient to manifest utmost benevolence; though the principle transcends names and words, he is all the more earnest in esoteric exposition. In the past, the lamp of wisdom concealed its radiance, and the storehouse of Dharma diverged into streams. The two vehicles went astray in opposite directions, and the five divisions fell into discrepancy. Harivarman was narrow and inferior, gazing in vain upon the light of the waning moon; the Abhidharma was one-sided and stagnant, failing to perceive the treasure of the sunken pearl. Ever since the Sage Emperor responded to the era, he has plumbed the subtle depths to the utmost, dispelling the multitude of delusions and subduing heterodox traditions. Reaching the vast breadth of the celestial palaces, plumbing the esoteric depths of the dragon mansions, he thereupon broadly generated the aspiration for awakening and profoundly magnified prajñā, cutting off afflictions forever and returning together to purity, showering amṛta upon sentient beings, and turning the wheel of the Dharma without cease. Formerly, in the eleventh year of the Tianjian era, His Majesty annotated the Great Chapter [of the Prajñāpāramitā], and since then has personally engaged in lecturing and expounding. Furthermore, as the three wisdoms elucidated within it are the most profound and far-reaching, he specially extracted a single chapter to constitute an independent scripture roll. This is just as, owing to Avalokiteśvara's mighty power, the Chapter of the Universal Gate was specifically highlighted; and when the attainments of the stages and practices reached profundity, the chapters of the Avataṃsaka were brought forth. Thus, he grasped the essential points to illuminate and awaken beginners. The Great Rectifier of Monks, Huiling, is the head of the Dharma gate and also a spiritual-foot disciple endowed with dhāraṇī. His vow equalled Subhūti's questioning, and his request matched Kāśyapa's entreaty; he thereupon petitioned for an imperial lecture to expound this scripture, and an edict granted permission. Thus, on the twelfth day of the third month in the seventh year of the Datong era, the Golden-Lettered Scripture of the Three Wisdoms of the Prajñāpāramitā was lectured on at the Chongyun Hall in the Hualin Garden. The Hualin Garden had been the imperial pleasure grounds of the rear court since the eastern crossing of the Yangtze. From the Jin through the Qi, for nearly two hundred generations, the times fell into decay and the rulers were mostly extravagant and usurpative. The dance halls and bell pavilions were like the old foundations of Epang; the wine pools and meat forests were identical to the former sites of Chaoge. Since the Perfected Man took charge of the realm, he abandoned sounds and sights, returned the beauties of the leaning palaces, and shared the numinous parks with the common folk. Moreover, taking the decay and collapse of the flowery garden as an awakening to the impermanence of all things, and recognizing that jewelled terraces, as temporary composites, are solid only when supported by the ten powers, he renounced this celestial garden and established a place of the Way therein. He adorned the Dharma ceremonies and gathered the assembly of monks. The solemn, spiritual halls nestled in the shade of emerald peaks; the towering multi-storeyed pavilions looked down upon crimson battlements. Broad and luminous, it surpassed the grounds of the Āmrapālī grove; serene and joyful in body and mind, it truly matched the Garden of Delight. At that time, the three spring months reached their season, and the myriad things unfolded their glory. The gentle wind and sun lingered, neither cold nor hot. Auspicious flowers and jewelled trees shone with seven tiers; jade bottoms and golden pools rippled with the eight virtues. Wide open stood the lofty gates, and the great assembly gathered like clouds. They hastened toward the Dharma seats with bubbling clamour, yet upon hearing the tolling bell, fell silent and tranquil. The Crown Prince's wisdom equalled Siddhārtha's and his virtue surpassed Dharmodgata's. Renouncing the worldly amusements of the three palaces, he approached the two seats to inquire after the Way. The Prince of Xuancheng, along with the princes, marquises, and members of the imperial clan, all generated profound aspiration and cultivated pure conduct together. Perfuming themselves with the incense of the precepts to become gentle and good, they donned dyed robes and took their places. The shade of their cicada-wing caps and ceremonial headgear fluttered, and those pushing through the golden gates and ascending the jade steps were magnificent in vast crowds. Soon the imperial clearance was shouted as they proceeded north, and the halberds turned east. At the gates resounded pure Sanskrit chanting, while to the sides billowed fragrant smoke. Donning the robes of the Pure Abodes, His Majesty ascended the Sumeru seat. His eight kinds of wondrous voice uttered words without impediment; the ten directions listened with reverent awe, each understanding according to their kind. The profound meaning, when drawn upon, proved inexhaustible; his eloquence of delightful speech grew ever fresher through back-and-forth debate. As for seasoned scholars and elder monks, who had frequently sunk into biased attachments, solely upholding the treatises on enumerations without comprehending the scripture’s text: they measured with petty minds and looked up to the Great Honoured One to raise their questions. Thereupon, brandishing the blade of wisdom, he cut away the net of doubts, showing them the lost direction and returning them to the proper path. There were none who did not find their doubts melted like ice and who did not rejoice to uphold the teaching, like a lotus flower gradually unfolding or the waxing moon growing day by day. The audience ranged from the Crown Prince, princes, marquises, imperial clan, and maternal relatives, to the Prefect of the Masters of Writing, He Jingrong, the hundred lords and ministers, the chief envoy of the northern captives, Cui Changqian, the deputy envoy Yang Xiuzhi, and various envoys from foreign realms, numbering one thousand three hundred and sixty persons. All had travelled along roads exceeding nine post-stations and journeys of ten thousand leagues; admiring the imperial transformation, they came galloping, and hearing of the celestial flowers, they leapt for joy, prostrating themselves fully to express their courtesy, and voicing praise from their ranks below. Moreover, a thousand monks learned in doctrine were separately invited to the Tongtai Temple, where at night they reviewed the formulated theses. All were renowned as 'dragons and elephants,' their wisdom broad as the Yangzi and the Yellow Rivers. Their reception of the teachings was likened to water poured from one vase into another; their chanting was like rushing rain. The śramaṇa Śākya Falong, nearly a hundred years of age, whose learning encompassed the Tripiṭaka and whose understanding penetrated the eight dhyānas, who expounded the Dharma to deliver people and whose renown was celebrated north of the passes, had heard that the Mahāprajñāpāramitā Sūtra was to be lectured on in the Central Realm, and had therefore come from afar. At that time, the Monk Rectifier Huiling had not yet formally requested the lecture, nor did the clergy and laity of the capital know that His Majesty was to deliver it. On the day the lecture commenced, foreign monks beyond count, whom the multitude did not recognize, gathered together at the Dharma seat. Thus we know that when the emitted light shone everywhere, the earth spirits cried out to proclaim it; what need was there for couriers galloping on elephants? It mysteriously corresponded with the appointed time of the faithful drum. At the King Aśoka Temple in Mao County of Guiji, the Śākya Faxian practiced austerities and aspired to wisdom and understanding. His contemplation equalled that of Uttara, and his sincerity matched that of Sadāprarudita. Thereupon, at the lecture hall, he declared the power of his vow, piercing his flesh to sprinkle blood upon the ground to demonstrate his utmost sincerity. In the past, people gouged their bodies to make offerings and split their bones to write scriptures, taking refuge in the true Dharma without begrudging bodily life; looking back from the present to antiquity, this is truly no empty tale. The lecture lasted for twenty-three days in all. From the commencement of the lecture to the dispersal of the assembly, all-encompassing offerings were set out daily and distributed throughout the capital. Civil and military guards were all conferred rewards. His Majesty had illuminated and ruled all under heaven for over forty years, personally practicing frugality and finding comfort in simple fare. He constantly occupied a small hall that merely sheltered him from wind and rain, and the curtained seat where he resided barely accommodated his knees. Externally, he renounced the rites of the three drives of the hunt; internally, he cast aside banquets of a thousand flagons. The culinary master's expenditures were reduced by ten thousand pieces of gold each year, and the expenses of the inner quarters were cut by hundreds of millions annually. In addition, broadly gathering the fruits of the land, he gathered treasures as if dredging the ocean; and filling the national treasury, it was inexhaustible like the dragon's gold. Thus, without toiling human labour or damaging state revenues, both wealth and Dharma were bestowed, circulating without end. During this lecture, numinous anomalies crowded together, beyond conception: First, the Buddha images in the palace all emitted bright light. Second, the great earth quaked, manifesting all manner of leaps and subsidences. Third, it invariably poured rain at night and cleared by morning; with gentle air and beauteous flowers, no dust arose. Fourth, once the ghaṇṭā sounded and the lecture assembly was about to convene, with shoulder to shoulder and wheel-hub brushing against wheel-hub crowding the four gates, yet horses and men were harmonious, neither startling nor disturbing one another. Fifth, the arranged Dharma seats could only accommodate ten thousand persons, yet a multitude like the sands of the Ganges felt no crowding or constriction. Sixth, the fourfold assembly, even far away, all heard the wondrous discourse; outside the balustrades, their hearing was all the clearer. Seventh, pure offerings were set out everywhere, without the kitchen preparing them overnight; wondrous food appeared in due season, with a hundred flavours overflowing. Eighth, an exquisite, anomalous fragrance filled the air along with the wind. Ninth, resonant, elegant music naturally rang out. Tenth, voices in unison praising goodness pervaded empty space. These are the testaments of past Buddhas and the sympathetic responses of the devas, surpassing the miraculous leaping jewels of old and exceeding the ancient portents of falling flowers. At that time, across the entire land, people danced with joy and all sentient beings were jubilant, longing to participate in the field of merit and vying to practice joyous giving. His Majesty distinguished their mental trajectories and made great vows for them. We reflect that upholding even a single verse gives rise to myriad goodnesses, and letting even two words pass through the ear leads to superior recompense; how much more so broadly turning the Great Vehicle and universally proclaiming the true Dharma, so that all alike generate the roots of wisdom and together advance toward the wondrous fruition! Truly, when preserved in jewelled boxes and transmitted in those golden letters, its light will endure for ten thousand kalpas and its benefits will pervade the great thousandfold world. How grand it is! Truly, its virtue is beyond praise. I, a petty official, was present at the lecture assembly, and my duty pertains to historical records; I respectfully record the events of the time to compose the present preface.