廣弘明集 20.27

20.27

竊以。觀乎天文日月所以貞麗。觀乎人文藻火所以昭發。況復玉毫朗照出天人之表。金牒空解生文章之外。雖境智冥焉言語斯絕。詠歌作焉可略談矣。粵乃書稱湯誥篇陳夢說。昔則王畿居亳。今則帝業惟揚。功施天下。我之自出。豈與姚墟石紐譙城溫縣。御龍居夏唐杜入周而已哉。皇帝垂衣負扆辨方正位。車書之所會同。南暨交趾。風雲之所沾被。西漸流砂。武實止戈。秉宜生之劍。樂彰治定。減庖羲之瑟。相兼二八知微知章。將稱四七如𤠞如虎。寧俟容成翠屋之遊廣成石室之會。故以宗心者忘相。歸憑者常樂。昔轉輪護法。南宮有金龍之瑞。梵天請道。東朝聞寶蓋之祥。盡善盡美獨高皇代。古者所以出師入保冬羽秋籥。實以周頌幼冲用資端士。漢盈末學取憑通議。大傅之論孟侯。小戴之談司業。山川珍異俟郊迎而可知。帷幄後言籍墾田而求驗。以今方昔事則不然。我副君業邁宣尼。道高啟筮之作。聲超姬發。寧假卞蘭之頌。譬衡華之峻極。如浡澥之波瀾。顯忠立孝行修言道。博施尚仁動微成務。智察舞鷄爻分封蟻。爰初登仕明試以功。德加三輔威行九流。董師虎據操鈹蟬冕。津卿濟沈。物仰平分之恩。沂岱邛岷。民思后來之政。陳蒼留反裘之化。淮海高墨幘之聲。威漸黃支化行赤谷。南通舜玉北平堯柳。朝鮮航海夜郎欵塞。然後體道方震雨施雲行。漢用戊申晉惟庚午。增暉前曜獨擅元貞。恩若春風惠如冬日。履道為輿策賢成駟。降意韋編留神緗帙。許商算術王圍射譜。南龜異說東𥅓雜賦。任良弈棊羨門式法。箴興琴劍銘自盤盂。無不若指諸掌。尋涇辯渭重以鳳艶風飛鸞文焱竪。纖者入無倫。大者含元氣。韻調律呂藻振玄黃。豈俟取贊彥先詢問稚圭。至於鹿園深義龍宮奧說。遠命學徒親登講肆。詞為憲章言成楷式。往復王粲事軼魏儲。酬答蔡謨道高晉兩。似懸鍾之應響。猶衢罇之待酌。率爾者踵武。逖聽者風聲。是使金堅祕法寶冥夕夢。無懷不滅華胥夜感。自非建慧橋明智劍薰戒香沐定水。何以空積忽微。歷賢劫而終現黍累。迴斡蘊珠藏而方傳。加以大秦之籍非符八體。康居之篆有異六爻。二乘始闢譬馬傳兔。一體同歸棄犀崇象。潤葉滋多見思平積。本有凝邈了正相因。雖談假續不攝單影。即此後心還蹤初焰。俱宗出倒。蓮華起乎淤泥。並會集藏。明珠曜於貧女。性相常空。般若無五時之說。不生煩惱。涅槃為萬德之宗。無不酌其菁華撮其指要。採彼玳鱗拾茲翠羽。潤珠隨水扺玉琨山。每至鵠關旦啟黃綺之儔朝集。魚燈夕朗陳吳之徒晚侍。皆仰稟神規躬承睿旨。爰錫嘉名謂之聯璧。聯含珠而可擬。璧與日而方昇。以今歲次攝提星在監德。百法明門於茲總備。千金不刊獨高斯典。合二百二十卷號曰法寶聯璧。雖玉杯繁露若倚蒹葭。金壺鑿楹似吞雲夢。繹自伏櫪西河攝官南國。十迴鳳琯一奉龍光。筆削未勤。徒榮卜商之序。稽古盛則。文慚安國之製。謹抄纂爵位陳諸左云。

I venture to consider: observing the celestial patterns, the sun and moon are that by which constancy and brilliance are revealed; observing the human patterns, decorative embroidery and blazing flame are that by which illumination and expression are displayed. How much more so when the jade ūrṇā shines radiantly, surpassing the realm of gods and humans, and the empty liberation of the golden tablets arises beyond literary compositions! Although objective sphere and wisdom are merged in obscurity, and verbal speech is cut off, when songs and praises are composed, one may speak of them in outline. Thus, the Book of Documents records the "Announcement of Tang," and the chapters set forth the "Dream of Yue." In antiquity, the royal domain lay in Bo; now, the imperial enterprise is solely centered in Yangzhou. His merit extends throughout the world, and our lineage originates from this. How could it merely compare with the origins in Yaoxu, Shiniu, Qiaocheng, or Wenxian, or the Master of Dragons dwelling in Xia, or the Tang and Du entering Zhou? The Emperor hangs his robes and leans on the screen, distinguishing the quarters and righting the positions. Where carts and writings converge, in the south it reaches Jiaozhi; where the wind and clouds shower down blessings, in the west it gradually imbues the flowing sands. In military matters, he truly puts an end to weapons, wielding the sword that ensures life; in music, he manifests settled order, reducing the strings of Baoxi's zither. His ministers combine the sixteen virtuous ones, knowing the subtle and the manifest; his generals rival the twenty-eight heroes, like bears and tigers. Would he ever need the excursion to Rongcheng's Jade Chamber or the assembly in Guangcheng's Stone Room? Therefore, those who take it to heart forget outward forms; those who take refuge in it enjoy constant bliss. In the past, when the Wheel-Turning King protected the Dharma, the Southern Palace had the auspicious sign of a golden dragon; when Brahmā requested the Way, the Eastern Court heard of the auspicious omen of the jeweled canopy. Perfectly good and perfectly beautiful, he singularly towers over imperial reigns. In ancient times, the reason princes had instructors when going forth and guardians when entering, and were taught with winter feathers and autumn flutes, was truly because in the Zhou hymns the young and tender needed to rely on upright men, and in the Han dynasty superficial scholars relied on authoritative discourses. The Grand Tutor discussed the Lord of Meng, and the Younger Dai spoke of the Erudite of Ceremonies. The rare treasures of mountains and rivers can be known only by waiting for the suburban welcoming; the words spoken from within the tent require the reclamation of fields to be verified. Comparing the present with the past, the matter is quite otherwise. Our Crown Prince's achievements surpass Xuan-ni (Confucius); his Dao is superior to the work of the divination of Qi. His fame transcends Ji Fa (King Wu); why would he rely on the encomium of Bian Lan? He may be compared to the towering peaks of Heng and Hua, or to the surging waves of the Bohai Sea. He manifests loyalty and establishes filial piety; he cultivates conduct and speaks of the Way. He gives broadly and esteems benevolence; he acts on the subtle and accomplishes affairs. In wisdom, he discerns the dancing cock; in divination, he distinguishes the swarming ants. When he first entered official service, his achievements were clearly tested. His virtue embraced the Three Adjunct areas, and his authority swept across the Nine Streams. Commanding the troops with tiger-like presence, bearing the halberd and crowned with cicada ornaments; as Ford Officer he rescued those who were sinking, and all things looked up to the grace of his impartial division. In the regions of Yi, Dai, Qiong, and Min, the people yearned for the governance of his coming. In Chen and Cang, he left behind the transformation of wearing furs inside out; in the Huai and sea regions, his renown for the black cap was exalted. His majesty gradually reached Huangzhi, and his transformative influence moved across Chigu. In the south, he opened access to Shun's jade; in the north, he pacified Yao's willows. Chaoxian navigated the seas to pay tribute, and Yelang knocked at the border gates. Thereafter, embodying the Way, the thunder struck, the rain fell, and the clouds drifted. The Han used wushen, and the Jin solely relied on gengwu; he adds brilliance to previous luminaries and uniquely commands prime virtue. His grace is like the spring breeze; his benevolence is like the winter sun. Walking the Dao, he makes it his carriage; spurring the worthy, they form his team of four. He turns his attention to the leather bindings and fixes his mind on the light-yellow scrolls. Xu Shang's arithmetic and Wang Wei's archery manuals, the southern turtle's diverse theories and the eastern scryer's miscellaneous rhapsodies, Ren Liang's game of go and Xianmen's divination methods, admonitions inscribed on zithers and swords, and inscriptions cast on basins and vessels—there is none he does not understand as clearly as pointing to his palm, or tracing the Jing to distinguish the Wei. Moreover, with the phoenix-like charm of winds taking flight and luan-bird patterns like soaring flames, his subtle thoughts enter the realm of the matchless, while his great ideas encompass the primordial qi. His rhymes harmonize with the pitch-pipes; his ornamentation stirs the primal hues of heaven and earth. How could he need to seek approval from Yanxian, or make inquiries of Zhigui? Coming to the profound meanings of Mṛgadāva and the arcane teachings of the Dragon Palace, he summoned scholars from afar and personally mounted the lecture seat. His expressions became the model laws, and his words formed the standard rules. In dialogues with Wang Can, his deeds surpassed those of the Wei heir apparent; in exchanges with Cai Mo, his virtue towered above the Jin dual luminaries. He was like a suspended bell answering the sound, or like a street vat waiting to be scooped. Those of hasty mind followed in his footsteps; those who heard from afar took in his prevailing wind. Thus the secret teachings of adamantine firmness and the jewels of Dharma became obscure in nocturnal dreams; the emperor of Wuhuai did not perish, and Huaxu was moved in the night. Were it not for building the bridge of insight, brandishing the sword of wisdom, perfuming with the incense of the precepts, and bathing in the waters of concentration, how could the minute accumulations of emptiness, having passed through the Wise Kalpa, finally manifest as tiny grains of millet, or how could turning and revolving the concealed repository of gems be transmitted today? Furthermore, the texts of Daqin do not conform to the eight script styles, and the seal characters of Kangju differ from the six lines of the hexagrams. The Two Vehicles were first opened, compared to the horse conveying the hare; the single body equally converges, discarding the rhinoceros and venerating the elephant. The nourishing leaves grow ever more plentiful, and views and thoughts accumulate evenly. The fundamentally existent is subtle and distant; comprehension and the true cause mutually condition one another. Although speaking of provisional continuity, it does not apprehend a single shadow; yet this subsequent mind retraces the steps of the initial flame. Both taking their stand on liberation from inverted views, the lotus flower rises out of the muddy mire; both converging in the aggregate treasury, the bright jewel shines for the poor woman. Nature and characteristics are always empty; prajñā knows no theory of five periods. Defilements do not arise; nirvāṇa is the ancestor of myriad virtues. There was none whose essence he did not draw, whose main points he did not gather. He gathered those tortoiseshell scales and plucked these kingfisher feathers; the moistening pearl followed the water, and the jade was struck from the Kun mountains. Whenever the magpie gates opened at dawn, the companions of the Four Whiteheads of Shang gathered in the morning; when the fish lamps shone radiantly in the evening, the followers of Chen and Wu served him late into the night. All looked up to receive the divine regulations and personally received the sagely intentions. Thereupon, he bestowed an auspicious name, calling it Linked Bi-Discs. 'Linked' refers to holding pearls and being comparable; the 'bi-disc' is like the sun rising anew. In this year, when the Jupiter indicator is in Sheti and the star is in Jiande, the hundred Dharmas and clear gates are all fully prepared here. A thousand pieces of gold cannot alter it; uniquely lofty is this scripture. Comprising two hundred and twenty fascicles in all, it is titled The Linked Bi-Discs of the Dharma-Treasure. Although Dong Zhongshu's Jade Cup and Luxuriant Dew seem like leaning against reeds, and the Golden Pot and carved pillars seem like swallowing Yunmeng marsh, I, Yi, have long stayed as an unharnessed horse in Xihe and assumed office in the southern lands. Ten times have the phoenix pitch-pipes turned, yet only once have I received the dragon's radiance. In wielding the brush I have not been diligent, vainly glorying in the preface of Bu Shang; in investigating the magnificent models of antiquity, in my writing I am ashamed before the compositions of Kong Anguo. Respectfully I have compiled the noble ranks and titles and set them out to the left as follows: