[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) › 19.6 # 廣弘明集 19.6 廣弘明集 19.6 - **Language:** Classical Chinese ### [19.6](https://indike.org/pramana/in.bauddha.taisho.2103.19.6) 尚矣哉群生之始也。義隱三藏之外。事非二乘所窺。自並識達同奔隨緣受業。人天異軌翱動殊貫。苦樂翻回愚智相襲。莫不宅火輪騖擬焰飈遷。以寸陰之短晷。馳永劫之遙路。精靈起伏萬緒千名。如來發源恒品。蓋亦含生之一至於並首爭馳。斯固未或異也。至於覆簣無始之初成功短籌之末。塗遙業遠妙軫遐長。累明積慧靈覺獨曉。巨相四八照曜於大千。尊法二九苞籠乎無外。六度之業既深十力之功自遠。濟物以權降魔匪力。妙法輪轉甘露啟霏。舟輿六趣津梁五道。登四衢之長陌。由一乘之廣路。斯既事盈方等義滿神宮。逮于大權恊化對揚宗極。徇物兆於慈悲。亡身著于非已。行符四等道昇十地。若乃靈性特達得自懷抱。神功妙力無待學成。孤策獨騖莫知所限。結習紛綸一隨理悟。又有捐情屏慮身心靡欲。厭生死之長勤。眷寂滅而投軫。遙然自得漏累煙銷。且津心適道功非一業。雖會理共源而萌情或異。是故高心邈行分路同趨。忘懷屏欲殊塗一致。或草礫身體投骸林澤。內亡形相外馴兕虎。或坐臥行立迹不違眾。禪業定門造次無爽。安忍與金石同固。戒行與寶珠等色。雖秋禽季至春鮪時登。而耿介長蔬。忡怛在念妙迹匪遐。神塗密邇有悟必通。由之斯至。故能藉智探虛乘心照理。區區懷抱融然靡執。俱處三界獨與神遊。包括四天卷舒萬劫。聞片義而陟道場。受一言而昇彼岸。長夜未開心關自曉。淹迴聖迹寢息神光。既負槖以從師。亦栖林以綜業。足蹈慧門學通龍藏。妙吼遐徹鸞音自遠。若夫叉跪運心期誠匪迹。而導達神功照啟未悟。唱說之美義兼在斯。暨九土殊風八方舛俗。遊化所苞事出弘獎。皆足以遷光淨域登儀寶地。並黜華剪飾破愛辭親。鼓枻無生之流。方軌俗表之路。固已千佛摩頂七住齊功。至夫清信士女植緣曠劫。雖復容服未改而戒德內弘。瞻毘耶而聳轡。望波斯而迴軫駕四禪之眇眇。泛八解之悠悠。若乃十號尊崇三達靡礙。雖法身非有而常住在躬。能仁權迹四門。既非悟道之始假滅雙樹。寧有薪盡之窮。而天人瞻慕髣髴興情。彫金範玉圖容寫狀。靈儀炫日寶剎臨雲。或役鬼神之功。或資髓腦之力。製非人匠寶以合成。莫不龍章八采瓊華九色。至乃齒髮傳靈衣履遺證。聖迹彪炳日煥於閻浮。神光陸離星繁於淨域。若乃乘此直心推誠闇往。則半息可追一念斯至。感降參差雲霏霧委。此又照被象譯輝映縑圖。夫秉牘書事其流已遠蓋所以彪著往迹煥述遐聲。雖篆籀異文胡華殊則。至於叶暢心靈抑揚訓義。固亦內外同規人神一揆。墳典丘索域中之史策。本起下生方外之紀傳。統而為言未始或異也。而經記繁廣條流舛散。一事始末帙理卷分。或詞義離斷。或文字互出。甫涉後條已昧前覽。尋源討流未知攸適。雖精理瑩心止乎句偈。而初悟始學致惑者多。且中外群聖咸載訓典。雖教有殊門而理無異趣。故真俗兩書遞相扶獎。孔發其端釋窮其致。撤網去綱仁惠斯在。變民遷俗宜以漸至。精麁抑引各有由然。是故曲辯情靈栖心妙典。伏膺空有之說。博綜兼忘之書。該括群流集成茲典。事以例分義隨理合。功約悟廣莫尚於斯。可以理求證成妙果。若乃載司南之車猶稱靡惑。服四照之草得用不迷。況乎六馬同鑣萬流共貫。日月經天方斯未已。河海帶地夫豈足云。蓋入道之筌蹄。群生有悟於此也。 > How remote indeed is the origin of all sentient beings! Its meaning lies hidden beyond the three piṭakas; its reality is not something the Two Vehicles can discern. Since consciousness first arose, \[all beings\] have rushed forth together, receiving retribution in accord with their conditions. Humans and devas have different courses; flying and crawling creatures belong to distinct orders. Suffering and joy overturn each other; folly and wisdom succeed one another. None do not dwell in the fire\[-driven\] chariot, galloping wildly, shifting like leaping flames and fierce storms. Through the fleeting daylight of a mere inch of shadow, they race along the remote path of eternal kalpas. Their spirits rise and fall amid myriad strands and thousands of designations. When the Tathāgata brought forth his beginning from ordinary ranks, he too was among those who possessed life; when it came to racing neck and neck, he was originally no different from them. But coming to the tipping of the first basket at the beginningless start and the completion of success at the end of the short counting-slips, the road was long and the practice extended, the wonderful carriage reaching far. Accumulating brilliance and amassing wisdom, his numinous awakening alone comprehended \[the truth\]. The great four-and-eight marks illumined the great thousandworlds; the honored two-and-nine dharmas enveloped what is beyond external limits. The practice of the six perfections was profound; the merit of the ten powers was naturally far-reaching. He saved living things through skillful means and subdued māras without force. The wonderful Dharma-wheel turned, and amṛta parted the mist. He served as boat and carriage for the six destinies, and as ford and bridge across the five paths. Ascending the long thoroughfare of the four crossroads, he proceeded by the broad road of the One Vehicle. These matters filled the Vaipulya scriptures; their meaning pervaded the divine palace. Coming down to the great provisional avatars assisting transformation, proclaiming and exalting the ultimate principle: giving oneself for living beings began in compassion, and casting away the body was rooted in selflessness. Their practices conformed to the four immeasurables; their path ascended the ten grounds. As for those whose numinous natures were exceptionally penetrating, obtaining it from within their own breasts: their spiritual efficacy and wondrous power required no study to attain. Galloping alone on a solitary spur, none knew their limits; tangled habituated defilements were instantly resolved in accord with their awakening to principle. There were also those who abandoned passions and eliminated thoughts, their bodies and minds devoid of desire. Wearying of the long toil of birth and death, looking yearningly to quiescent cessation, they turned their carriages \[toward it\]; comfortably self-possessed, their defilements vanished like smoke. Furthermore, the ways to direct the mind and reach the Dao do not rely on a single practice. Although merging in principle and sharing a common source, the sprout of inclination may differ. Therefore, elevated minds and lofty deeds take divergent paths toward the same goal; forgetting mental grasping and casting off desire, different routes reach the same destination. Some bruised their bodies upon grasses and stones, casting their bones into forests and marshes, inwardly devoid of physical form, outwardly taming wild rhinos and tigers. Some walked, stood, sat, or lay down without diverging in traces from the multitude; yet in their dhyāna practices and samādhi gates, never failing for an instant. Their patient endurance was as solid as metal and stone; their conduct in precepts had the pure lustre of precious jewels. Though autumn birds arrived in their season and spring sturgeons ran at their time, they remained steadfast in long-term vegetarian practice, with anxious vigilance ever in mind. The wondrous traces were not far off; the spiritual path was intimately close. Wherever there was awakening, there was comprehension; by proceeding along it, they arrived. Therefore, they could rely on wisdom to probe emptiness and mount the mind to illumine principle. Their modest inner feelings merged completely without attachment. Dwelling together in the three realms, they roamed alone with the spirit. Embracing the four heavens, they rolled up and unfurled myriad kalpas. Hearing a single phrase, they ascended the bodhimaṇḍa; receiving one word, they reached the other shore. Before the long night opened, the portal of their minds enlightened itself. Lingering along the sacred traces, they reposed their spiritual radiance. They carried book-bags to follow masters, and also dwelt in forests to organize their studies. Their feet trod the gate of wisdom, and their learning mastered the dragon treasury. Their wondrous lion-roar resounded afar, and their luan-bird voice carried to the distance. As for kneeling with crossed hands and focusing the mind, seeking sincerity rather than outward traces: they guided forth spiritual efficacy, illuminating and initiating the unawakened. The beauty of chanting and preaching shared in this significance. Reaching the differing customs of the nine lands and the diverging habits of the eight directions: whatever their roaming transformations encompassed arose from magnificent encouragement. All was sufficient to transfer radiance to the pure realm and elevate deportment to the precious land. They also renounced vanity, pruned adornments, severed love, and bid farewell to their kin. Striking the oars in the stream of non-arising, they aligned their carriage with the road beyond the mundane. They had indeed received the crowns of their heads stroked by a thousand Buddhas, and equaled the merits of the seventh abhimukhī ground. As for pure-believing laymen and laywomen who planted affinities across vast kalpas: though their attire remained unchanged, the virtue of precepts burgeoned within. Looking toward Vaiśālī, they raised their reins; gazing toward Persia, they turned their carriages. They drove through the far reaches of the four dhyānas, and drifted across the distant expanses of the eight liberations. Then there is the veneration of the Ten Epithets, and the three vidyās without obstruction: although the Dharmakāya has no material existence, it permanently resides in the person. The compassionate and capable Śākyamuni left provisional traces at the four gates, which was not the true beginning of his awakening to the Dao; his apparent extinction between the twin trees—how could it be an exhaustion like wood turning to ash? Yet devas and humans gaze up in yearning, feelings arising in their faint memory. They carve gold and mold jade to portray his countenance and depict his likeness. Numinous images outshine the sun; precious monasteries rise to the clouds. Some deploy the labor of spirits and ghosts; some draw upon the strength of bone and marrow. Crafted not by human artisans, they are completed through the synthesis of jewels. None lack the dragon-like adornments of eight colors and the jade blossoms of nine hues. Even his teeth and hair transmit spiritual efficacy, and his robes and shoes leave enduring proof. Sacred traces shine brightly, daily radiating over Jambudvīpa; divine lights glisten, numerous as stars over the pure realm. If one mounts this straightforward mind, sincerely proceeding in secret, then within half a breath one can overtake it, and within a single thought one arrives. Spiritual responses descend in variety, drifting like clouds and gathering like mist. These are further illumined in foreign translations and displayed on silk scrolls. Now, holding the tablets to record events has a long history: it is the means to record past traces and radiantly narrate far-reaching fame. Though seal scripts and bell inscriptions differ in style, and Central Asian and Chinese writings vary in rules, yet when it comes to expressing minds and spirits and modulating instructions and meanings, internal and external teachings indeed share the same standard, and humans and spirits follow a single track. The ancient classics of the Sanfen, Wudian, Baxuo, and Jiuxiu are the historical annals of the realm; the accounts of the Buddha's original arising and descent to be born are the chronicles outside the realm. Spoken of comprehensively, they have never been different. But scriptures and records are vast and complex, their lineages branching and scattered. The beginning and end of a single matter are divided across different cases and rolls. Words and meanings are broken off, or texts overlap with one another. No sooner has one stepped into a later passage than what was read earlier is obscured. Tracing the source and following the stream, one knows not where to turn. Although exquisite principles clarify the mind, if one stops at individual lines and verses, many among initial realizers and beginning students will be led into confusion. Moreover, the various sages of both inside and outside \[the Buddhist teaching\] have all recorded instructions and canons. Although their teachings have distinct portals, their principles share the same destination. Therefore, the two classes of books—the true and the conventional—mutually assist and encourage one another. Confucius brought forth their beginnings; the Buddha exhausted their ultimate reaches. Removing the net and casting away the guide-rope, benevolence and grace are present herein. Changing the people and transforming customs must be achieved gradually; whether refined or coarse, restrained or guided, each has its reason. Therefore, minutely discerning the mind and spirit, lodging the heart in the wondrous scriptures, yielding to the expositions of emptiness and existence, and comprehensively synthesizing the books that forget both: gathering the multitude of currents, I have compiled this classic. Matters are classified by categories, and meanings are grouped according to principle. For economy of effort and breadth of awakening, nothing surpasses this. One may seek by principle to prove and realize the wondrous fruition. If mounting a south-pointing chariot is still praised for preventing disorientation, and ingesting the four-glowing herb enables one to be free of delusion, how much more so when the six horses share a single bridle and the myriad streams flow into a single course! The sun and moon traversing the sky cannot compare to this; how could rivers and oceans girding the earth be enough to mention? This is indeed the trap and snare for entering the Dao, whereby all sentient beings may attain awakening. > — English (machine translation) (machine translation) - [Previous: 19.5](https://indike.org/pramana/in.bauddha.taisho.2103.19.5) - [Next: 19.7](https://indike.org/pramana/in.bauddha.taisho.2103.19.7) - [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.19.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.19.6](https://indike.org/pramana/in.bauddha.taisho.2103.19.6) · Pramāṇa