[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) › 20.10 # 廣弘明集 20.10 廣弘明集 20.10 - **Language:** Classical Chinese ### [20.10](https://indike.org/pramana/in.bauddha.taisho.2103.20.10) 皇帝。以湛然法身不捨本誓。神力示現降應茲土。龍顏日角參漏重瞳。衡表連珠文為玉斗。自納麓開基。天地之德已布。封唐啟跡。日月之照先明。百揆之序方舜。九河之導均禹。尚弘事殷之體。且屈在田之則。自五昴朝飛告赤文之瑞。其雨七日受綠色之符。神器有歸鼎運斯集。焦門厭棄德之君。鮪水發白旄之陣。然後受皇天之睠命。當四海之樂推。豈假祀蚩尤於沛庭。託河氷於王霸。于時鳳鳳（芃音）裂序蒼蒼舛度。乃選五石以補之。坤軸傾斜積氷發坼。乃緯九藪而正之。陰兔兩重陽烏三足。乃定王業以暉之。攝提乖方孟陬失紀。乃置清臺而辨之。維冠冕於己頹。綴珩珮於既毀。自憑玉几握天鏡。履璿璣而端拱。居巖廊而淵默。於今三十有二載也。是以天德一於上。地數二於下。復朗參辰。不易日月。兩曜如合璧。五精如連珠。禋宗類昊虔丘禮澤。敬行五祀功被百神。川岳呈祥風煙効祉。青雲千呂黃氣出翼。聽瑜山之威鳳。製大夏之貞筠。陽管叶春雌鍾應律。上林之課匪疎。相府之占無謬。奏六英於若水。張咸池於洞庭。秉翟動和天之樂。建華宣易俗之奏。協律有渢渢之序。典樂致雍雍之節。詩書乃。陳緗縹斯備。蒲輪受伏生之誦。科斗薦魯宅之文。蒸栗殺青。玉牒石記。填委廣內。暉煥騏驎。置台命秩。法河依嶽。建職樹司。圖雲祥火高山容與赤黻逶迤。色麗文翬章妍織鳥。諫鼓高懸芻言不棄。肺石通怨書謗橋板。草名指佞便僻去朝。獸稱觸罪姦回放黜。是以龍翔鳳集河溓海夷。露下若飴泉浮如醴。桂薪不斧而丹甑自熟。玉臯詎牽而銀甕斯滿。河光似羃樹釆成車。氛氳四照暉麗五色。神明磥硌徵祥布濩。金鱗鐵面貢碧砮之賝。航海梯山奉白環之使。戴日戴斗靡不來王。太平太蒙無思不服。方叔邵虎之臣。均鼙應鼓之將。秉龍虎之祕韜。握朱玄之異略。受脤於廟堂之上。揚威於關塞之下。出玉門而直指。度金城而奏策。蕩雜種之殘妖。匡中原之塗炭。北臨地脈西出天渠。昆夷罷患夙沙自服。獲犬戎之鹿懸密須之鼓。槀街有受纓之虜。渃水觀受降之酋。四表無塵六合共貫。皇德隆矣。太平之風浹乎無外矣。天子內韜無生之至慧。外應體乾之弘跡。將欲改權教示實道。遣方便之說。導化城之迷。乃端扆宸居吁而言曰。若夫眇夢華胥。怡然姑射。服齋宮於玄扈。想至治於汾陽。輕九鼎於褰裳。視萬乘如脫屣。斯蓋示至公之要道。未臻於出世也。至於藏金玉於川岫棄琴瑟乎大壑。卑躬菲食茨堂土階。彤車非巧鹿裘靡飾。斯蓋示物以儉。亦未階於出世也。解網放禽穿泉掩胔。起泣辜之澤。行扇暍之。慈。推溝之念有如不足。納隍之心無忘宿寤。蓋所以示物以為仁。亦未階乎出世也。紫府青丘鈃山漳水。敦河上之道文。悅岐伯之章句。甘泉啟太一之壇。嵩山置奉高之邑。碣石刻羨門之誓。不其作交門之歌。斯蓋止愛久齡事在諸己。篤而為論彌有未弘。雖獲巃嵷之禪。終墮長生之難。徒階三清之樂。不祛八倒之境。豈若然智惠之炬。照生死之闇。出五陰之聚。升六度之舟。浮眾德之海。踐不生之岸。於是莊嚴國界建立道場。廣行利益開闡佛事。驅彼眾生同躋仁壽。引茲具縛俱入大乘。九有傾心十方草靡。如憑津濟咸賴歸依。曄乎若朝日之開眾華霈。乎若農夫之遇膏雨。功德之翼已圓。智惠之門必備。以為般若經者方等大法。峻極靡際深邃不底。籠萬善乎無相。兆九垓而無邊。譬猶枝川派別入大海而同味。眾芳雜綵到須彌而一色。空空不著如如俱會。不合不散無去無來。種覺可生允茲佛母。群典弗逮是號經王。乃欲振一音雨法雨示五眼引重昏。昭陽紀歲玄枵次星。夾鍾應乎仲春。甲申在乎吉日。將幸同泰大轉法輪。茲寺者我皇之所建立。改大理之署。成伽藍之所。化鐵繩為金沼。變鐵網為香城。照神光於熱沙。起清涼於炎火。千櫨嶻㜸百栱穹隆。紅壁玄梁華榱玉砌。三階齊列四注周流。上玉翼而捫天。飛銀楹而蔽景。虹拕蜿垂承甍繞𣠚。蓮抽井倒冒字臨窓。彤彤寶塔。既等法華之座。峨峨長表。更同意樂之國。下鑿白銀之塹。傍暉金薄之塼。高門洞啟。不因銅馬之飾。寶殿霞開。無假鳳凰之瑞。金輪燭日。妙臨淄之地下。層臺累架。邁宛委之空飛。夏宇凝霜溫室含煖。雕樓之內蠖動而響生。洞扉之裏鷦歸而氣激。幢號摩尼旛懸金縷。盤徑十丈鈴圍四斛。舒七寶之交枝。流八功之淨水。地芝候月天華逆風。法鼓夜鳴聲中聞法。瓊枝旦動葉裏成音。妙德陽之宮。麗未央之閫。故銅欄三丈追嗤井幹。玉樓十二遙恥神仙。譬彼清涼之臺。同符蘭臺之寺。忉利照園之東。帝釋天城之北。故以辛壬癸甲。綿蠻黮䨴。吁哉其不可狀。鏘鏘旰旰瓌譎雜錯。邈乎其不可名。於是璧日揚精景雲麗色。熏風徐動淵露微垂。後距屯威前茅警迾。武晈星連鴻鍾吐響。運天宮之法駕。啟天路之威神。百靈扶持千乘雷動。六虬齊軫七斗垂暉。雲罕乘空鉤陳翼駕。超光躡景日被天迴。金蓋玉輿豹服鼉鼓。𩦷驪沃若天馬半漢。綠弓黃弩象飾魚文。佽飛。案節。不勞斬蛟之劍。虎賁𭚱羽。豈假鳴烏之射。湛湛弈弈轔轔弈弈。出乎大通之門。天子降彫輦之貴。行接足之禮。頂拜金山。歸依月面。如聞萬歲之聲。若觀六變之動。於是乃披如來之衣。登師子之座。均百慮之紛總。愍三請之慇懃。啟真慧之深宗。明度彼之弘教。二諦現空有之津。二智苞權實之底。大乘豁其靡礙。道心究其歸涯。因果不攝不運而行。真俗莫求弗動斯到。不以二法會乎中道。盡佛淵海入佛法藏。極修妬之妙典。研龍宮之祕法。宣娑婆之奧旨。闡眾聖之微言。正水既沾邪難自息。慧日普照毒霜並消。除黑闇於四生。遣無明於三界。巍巍乎若彌樓之在巨海。穆穆乎譬眾星之繞圓月。于時天龍八部側塞空界。積衣成座散華至膝。三千化穢土之質。火宅有離苦之期。惡道蒙休泥犁普息。莘莘學侶濟濟名僧。皆樂說如辨才。智慧如身子。踰乎青目黑齒。高彼廣膝赤髭。咸符瀉瓶之思。並沾染㲲之施。如金復冶似玉更雕。聞所未聞得未曾得。欝搖動色請益無勌。百司具列簪履相趨。豐貂焜煌華綬苒蒻。謂舍衛之集大林之講。無以過也。將令一一佛性逢了因而俱出。一一佛土咸遣二而除三。比夫歌南風尚黃老臨辟雍講孔宅么麼安足而語哉。距于三月甲辰。法席圓滿。如來放大光明。現希有事。熊熊吐色珠火非儔。曈曈上映丹紫競發。榮河恥其祥潤。汾陰陋其暉影。掩入殿之紫雲。奪鴻門之妙氣。昔法華初唱毫照普臨。般若聿宣通身盡笑。王城之瑞千載更逢。豈非聖主同諸佛身降茲妙相。等諸佛力若符契焉。猶秉淵默之謙虛。弘懍焉之至誡。為而不宰推而勿居。以百姓之心為心非關諸己。荷負無勌攝受四生。皇太子臣綱。視膳東廂親承大法。以為西巡東狩贊頌以興。柴山望祀詠歌斯作。況頂開而受露。鞠躬而聞道。敢述盛德之形容。以為頌曰。 > The Emperor, not relinquishing his original vow through the quiescent Dharma-body, by spiritual potency manifested himself and responded by descending to this land. With a dragon visage and sun horn, profound eyes with double pupils, an astral balance displaying connected pearls, and heavenly patterns forming a jade dipper. From the time he accepted the woodland domain and laid the foundation, the virtue of Heaven and Earth had already been displayed; when enfeoffed at Tang and initiating his traces, the illumination of the sun and moon was made luminous beforehand. The ordering of the hundred offices equalled that of Shun; the channeling of the nine rivers matched that of Yu. Still he carried forth the posture of serving the Yin, and for a while yielded to the principle of remaining in the fields. From the time the five Pleiades flew at dawn announcing the auspicious omen of red inscriptions, and it rained for seven days receiving the tally of verdant hue, the sacred vessels found their true home and the dynastic fortunes gathered here. Jiao Gate grew weary of the virtue-abandoning ruler; upon the Wei Waters were deployed the ranks with white banners. Thereafter, receiving the gracious mandate of August Heaven, he met with the joyous acclaim of the four seas. How could he have needed to sacrifice to Chiyou at the courtyard of Pei, or rely on river ice for hegemonic kingship? At that time, the lush canopy lost its order and the azure heavens erred in degree; he thereupon selected the five-coloured stones to mend them. The earth's axis tilted and accumulated ice cracked; he thereupon regulated the nine marshes to correct them. The lunar hare was doubled and the solar crow had three feet; he thereupon settled the royal enterprise to brighten them. When the Sheti star strayed from its direction and the first month lost its calendar, he thereupon established the Pure Terrace to discern them. He sustained crowns and caps where they had fallen; he rejoined girdle jades where they had been broken. Since leaning on the jade armrest and grasping the heavenly mirror, treading the astronomical sphere with hands folded in reverent composure, dwelling in the cliff galleries in profound silence, it has now been thirty-two years. Thus heaven's virtue is unified above, and earth's number is doubled below. He restored brightness to the constellations Shen and Chen, leaving the sun and moon unswerving. The two luminaries were like joined jade discs; the five essences were like strung pearls. Sacrificing to ancestors and offering to Heaven, worshipping at the sacred mound and paying rites to the marsh, he reverently conducted the five sacrifices, his merit reaching all hundreds of spirits. Rivers and peaks presented omens; wind and mist displayed blessings. Blue clouds matched the pitch-pipes; yellow vapor issued from the wings. Hearing the majestic phoenix of Mount Yu, he fashioned the chaste bamboo of the Great Xia. The yang pitch-pipe harmonized with spring; the yin bell resonated with the pitch. The examinations of the Shanglin Park were not remiss; the divinations of the ministerial mansion were free from error. Playing the Six Excellences at Ruoshui, stretching the Xianchi tune at Lake Dongting, holding the pheasant feathers he moved the music that harmonizes with heaven; erecting the magnificent bells he proclaimed the tunes that transform customs. The Office of Music possessed a harmonious order; the director of music produced dignified rhythms. When the Classic of Poetry and Classic of History were arrayed, the turquoise and pale blue wrappers were all complete. The rush-wheeled carriage received Fu Sheng’s recitation; the tadpole script was presented from the mansion of Lu. Steaming chestnuts and preparing the bamboo slats, jade tablets and stone records piled high in the imperial libraries, their brilliance outshining the Qilin Hall. Establishing ministerial seats and bestowing ranks, the laws flowed like rivers and rested on peaks. Appointing offices and establishing departments, cloud omens and fire signs were mapped. High mountains were tranquil, red robes wound gently; their colors were as lovely as pheasant plumage, their patterns as beautiful as woven birds. The remonstrance drum hung high, and unpolished words were not discarded; the lung stone communicated grievances, and censuring words were inscribed on bridge boards. Grasses named for pointing out flattery removed fawning courtiers from the court; beasts named for butting guilt banished treacherous schemers. Therefore dragons soared and phoenixes gathered; the Yellow River became clear and the seas calm. The dew fell like maltose, and the springs welled up like sweet wine. Cinnamon firewood needed no axe, yet the cinnabar caldrons cooked spontaneously; the jade wells required no pulling, yet the silver pitchers were filled. The river’s gleam was like a carriage canopy; trees grew into the shapes of carriages. Sweet vapors shone on all sides, radiant with the five colors. Wondrous deities stood tall and auspicious omens spread far and wide. With golden scales and iron visages, they paid tribute of blue stone arrowheads; crossing oceans and climbing mountains, envoys offered white jade rings. Those who crown the sun and crown the dipper all came to court; from Great Peace to Great Darkness, none did not submit. Ministers like Fang Shu and Shao Hu, generals answering the war drums and responding to the beat, grasped the secret strategies of dragon and tiger, holding the extraordinary plans of red and black. Receiving the sacrificial meat in the ancestral temple, they demonstrated majesty beneath the frontier passes. Exiting the Jade Gate, they pointed straight ahead; crossing Jincheng, they reported plans. They swept away the remaining demons among the heterogeneous tribes, and rescued the scorched and wretched of the Central Plains. Facing north toward the earth's veins and heading west to the heavenly channel, the Kunyi ceased their harassment, and the Susha submitted of themselves. Capturing the deer of the Quanrong, they hung the drums of Mixu; in Gao Street were captives bound with cords, and at Lake Ruoshui chieftains were seen surrendering. The four quarters were free from dust; the six directions were united as one. The imperial virtue is lofty! The winds of Great Peace permeate everything, leaving nothing outside. Within, the Son of Heaven harbors the supreme wisdom of the unborn; without, he responds to the vast traces of the Qian hexagram. Wishing to transform the provisional teachings to reveal the true path, to dispel expedient expositions and guide those lost in the conjured city, he straightened his screens in the imperial residence, sighed and said: 'Now, dreaming distantly of Huaxu, resting peacefully on Mount Gushi, donning robes in the fasting hall at Xuanhu, longing for the supreme governance of Fenyang, lightly regarding the nine cauldrons like lifting one's skirts, and viewing the ten-thousand-chariot empire like casting off worn shoes—these merely demonstrate the essential path of supreme impartiality, but do not attain transcendence of the world. As for concealing gold and jade in streams and cliffs, casting zithers into the great ravine, humbling one's person with meager food, living in thatched halls with earthen steps, without skill applied to red carriages and without ornament on deerskin robes—these merely show frugality to beings, yet do not ascend to transcendence of the world. Untying nets to release birds, digging wells to bury exposed bones, giving rise to the benevolence of weeping for the guilty, practicing the compassion of fanning the sunstruck, feeling that one's concern for those pushed into ditches is never enough, and remembering in sleepless nights those fallen into moats—these merely show humaneness to beings, yet do not ascend to transcendence of the world. The Purple Palace, the Azure Mound, Mount Ting, and the Zhang River; honoring the Daoist texts of the River Master, taking pleasure in Qibo’s verses; erecting the altar to the Great One at Ganquan, establishing the township of Fenghao at Mount Song; carving the oath of Xianmen at Mount Jieshi, and singing the song of Jiaomen at Buqi—these merely serve the love of longevity, matters concerning only oneself. If one evaluates them rigorously, they fall far short of being vast. Although one may attain the dhyāna of Longzong, one ultimately falls into the difficulty of mere longevity; in vain does one mount the joys of the Three Purities, never dispelling the sphere of the eight inversions. How could this compare to igniting the torch of wisdom to illuminate the darkness of birth and death, transcending the skandha-aggregates, boarding the vessel of the six pāramitās, floating upon the ocean of manifold virtues, and treading the shore of non-arising?' Thereupon he adorned the state, established the place of practice, widely performed beneficial acts, and opened and propagated Buddhist matters. He steered those sentient beings to ascend together to humaneness and longevity; he led these fettered ones to enter together into the Mahāyāna. The nine realms of existence turned their hearts, and the ten directions bent like grass. As though relying on a ferry, all depended on this refuge. Radiant as the morning sun opening manifold flowers, bountiful as a farmer meeting enriching rain. The wings of merit were already complete, and the gates of wisdom were fully provided. He considered that the Prajñāpāramitā Sūtra is the great Dharma of the Vaipulya: loftiest without boundary, deep without bottom. It encompasses all good deeds in signlessness, and兆prefigures the nine domains without border. It is like the branching streams flowing apart, yet possessing the same single flavor upon entering the great sea; like the manifold fragrances and diverse colors that become of a single hue upon reaching Mount Sumeru. Emptiness and emptiness do not cling; suchness and suchness meet together. Neither uniting nor dispersing, neither departing nor coming. The wisdom of all types of knowledge can be born from it—truly, it is the mother of Buddhas! The manifold scriptures cannot equal it; it is called the King of Sūtras. He then wished to utter the single sound, rain down the Dharma rain, display the five eyes, and guide through the dense darkness. In the year of Zhaoyang, when the star resided in Xuanxiao, the Jiazhong pitch-pipe corresponded to mid-spring, and Jia-shen fell on an auspicious day. He was about to visit Tongtai Temple to turn the great wheel of the Dharma. This monastery was founded by our Emperor: transforming the Bureau of the Grand Justice into a place of the saṅghārāma. He changed the iron cords into golden ponds, transformed the iron nets into an aromatic city, shone spiritual radiance upon the burning sand, and gave rise to refreshing coolness amid blazing fire. Thousands of corbels stood tall, and hundreds of brackets arched high. Crimson walls and dark beams, ornate rafters and jade stairs. The three tiers of steps stood in equal array, and the four sloping roofs flowed around. Ascending on jade eaves to touch the sky, flying silver pillars blocked the sun. A rainbow curved down to hold the ridge-pole and encircle the pillars; lotuses grew inverted in caissons, their carved characters facing the windows. The crimson jeweled pagoda equalled the seat of the Lotus Sūtra; the towering high spire matched the land of Joyful Intention. Below was dug a moat of white silver; along the sides shone bricks of gold leaf. The high gates stood wide open, requiring no decoration of copper horses; the jeweled halls opened like rosy clouds, needing no auspicious omen of phoenixes. Golden wheels illuminated the sun, surpassing the subterranean vaults of Linzi; tiered terraces and stacked balustrades exceeded the airborne flights of Wanwei. The summer halls condensed frost; the warm chambers harbored heat. Within the carved towers, the movement of an inchworm produced an echo; inside the cavernous portals, the return of a wren stirred a breeze. The banners were named maṇi; the pendants were strung with gold thread. The disc-wheels were ten fathoms in diameter; the bells measured four hu in circumference. They unfolded the intertwined branches of the seven treasures, and poured forth the pure waters of the eight virtues. Earthly fungi awaited the moon; heavenly flowers flew against the wind. The Dharma drum sounded at night, with the Dharma heard within its tone; the jade branches moved at dawn, forming music among the leaves. It was more wondrous than the palace of Deyang, more magnificent than the threshold of Weiyang. Hence the copper balustrades of thirty feet laughed at the well-sweep terraces of old, and the twelve jade towers shamed the dwellings of the immortals from afar. It may be compared to the Cool Terrace, matching the Temple of the Orchid Terrace; to the east of the Garden of Illumination in Trāyastriṃśa, and to the north of the heavenly city of Śakra. Thus, in the cycle of the heavenly stems, it was dense, obscure, dark, and gloomy—ah, it defies description! Clanging and brilliant, wondrous and variegated—so distant it cannot be named. Thereupon, the disc-like sun shed radiance, and auspicious clouds bore fine colors. A warm breeze blew gently, and deep dew hung lightly. The rearguard massed its might, and the vanguard called out to clear the road. Armed warriors lined like stars, and the great bells sounded forth. Setting in motion the Dharma carriage of the Heavenly Palace, he revealed the majestic spirits of the Heavenly Road. A hundred spirits supported him, and a thousand chariots thundered. Six dragons pulled the axletrees together, and the Seven Stars of the Dipper cast down brilliance. Cloud banners rose into the sky, and the Gouchun constellation flanked the carriage. Outstripping light and treading on shadows, the sun enveloped heaven as it wheeled around. Golden canopies and jade carriages, leopard skins and alligator drums; horses glossy and fat, heavenly steeds magnificent and tall. Green bows and yellow crossbows, elephant-decorated and fish-patterned. The flying imperial guards kept the rhythm, with no need for swords that sever dragons; the tiger-brave guards bore feather banners, requiring no shots that bring down cawing crows. Vast and splendid, rumbling and glorious, they exited the Gate of Great Penetration. The Son of Heaven descended from the honor of his carved carriage, performed the rite of touching the feet, bowed his crown to the Golden Mountain, and took refuge in the Moon-faced One. It was as though the shouts of 'ten thousand years' were heard, and as though the movements of the six transformations were witnessed. Thereupon, donning the Tathāgata’s robe and ascending the lion seat, he harmonized the entanglement of a hundred thoughts, and took pity on the earnestness of the three requests. He revealed the profound principle of true wisdom, and illumined the vast teaching of crossing to the other shore. The two truths revealed the ferry of emptiness and existence; the two knowledges embraced the depths of provisional and real. The Mahāyāna opened wide without obstruction; the mind of the Way plumbed its ultimate shore. Cause and effect were ungraspable, yet functioned without movement; the ultimate and conventional could not be sought, yet were reached without stirring. Not taking the two dharmas, they converged in the Middle Way, exhausting the deep ocean of the Buddha and entering the Buddha’s Dharma treasury. He reached the pinnacle of the wondrous sūtras of the sūtras, and investigated the secret Dharma of the dragon palace. He proclaimed the profound principles of the Sahā world, and expounded the subtle words of all the sages. Once the water of the correct teaching had moistened, heterodox difficulties naturally ceased; as the sun of wisdom shone universally, poisonous frost entirely melted away. He eliminated darkness from the four forms of birth, and dispelled ignorance in the three realms. Lofty and imposing as Mount Meru in the great ocean! Solemn and dignified, like the host of stars surrounding the full moon! At that time, the eight classes of gods and dragons packed the air; robes were heaped into seats, and scattered flowers reached to the knees. The three thousand worlds transformed their defiled nature; those in the burning house looked to a time of parting from suffering. The evil realms received rest; the Avīci hells were all quelled. Crowds of scholars and multitudes of renowned monks all possessed eloquence like Sarasvatī and wisdom like Śāriputra, surpassing those of green eyes and black teeth, towering over those of broad knees and red beards. All corresponded to the mind pouring from vase to vase; all were soaked in the dyeing of the cloth. Like gold refined anew, like jade carved again, they heard what they had never heard and attained what they had never attained. Deeply moved, their expressions stirred, they asked for instruction without wearying. The hundred officials were fully arrayed, caps and shoes hastening together; luxuriant sables shone brilliantly, and ornate sashes fluttered gently. One would say that the assembly at Śrāvastī and the preaching in the Great Forest could not surpass this! He would cause each and every Buddha-nature, upon meeting the revealing cause, to emerge together; and each and every Buddha-land to discard the two and eliminate the three. In comparison to singing the South Wind, esteeming the Huang-Lao, attending the Biyong Academy, or lecturing on the texts of Confucius’s mansion—how could such petty things even be mentioned? Coming to the Jia-chen day of the third month, the Dharma assembly was complete. The Tathāgata emitted a great light, manifesting rare phenomena. Blazing, it radiated color, incomparable even to the pearl-fire; glowing, it shone upward, vermilion and purple competing to burst forth. The Winged River would be shamed by its auspicious moisture; Fenyin would appear base before its radiant shadow. It eclipsed the purple clouds entering the palace, and surpassed the wondrous vapor of Hongmen. Formerly, when the Lotus Sūtra was first proclaimed, the ray from between the brows illuminated all; when the Prajñā was first expounded, the entire body smiled. The auspicious omens of the Royal City were met again after a thousand years! Was this not because the Sage Lord, sharing the same body as all Buddhas, manifested these wondrous signs, matching all the powers of the Buddhas as if by tally? Yet he still maintained the modesty of profound silence, magnifying the supreme caution of trepidation. Acting without claiming mastery, yielding without dwelling upon it, taking the heart of the common people as his heart, it concerned not himself; shouldering burdens without wearying, he gathered in the four forms of birth. The Crown Prince, your subject Gang, serving meals in the eastern chamber and personally receiving the great Dharma, considers that when kings journeyed west or hunted east, praises and odes were raised; and when they performed the burnt offering on mountains gazing in sacrifice, songs and chants were composed. How much more so when the crown of the head is opened to receive the nectar, and bowing low one hears the Way! I venture to describe the appearance of his magnificent virtue, and make this hymn: > — English (machine translation) (machine translation) - [Previous: 20.9](https://indike.org/pramana/in.bauddha.taisho.2103.20.9) - [Next: 20.11](https://indike.org/pramana/in.bauddha.taisho.2103.20.11) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2103.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.20.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.20.10](https://indike.org/pramana/in.bauddha.taisho.2103.20.10) · Pramāṇa