廣弘明集 20.68

20.68

夫事秉文辭理通氣象。涉之者尚迷。求之者或躓。是以問玄經於楊子。且云不習。奏古樂於文侯。猶稱則睡。曆校清臺。壽王之課不密。氣現斗牛。南昌之地或爽。況乎慧門深邃。入之者固希。法海波瀾。汎之者未易。自使河渭混淆魔塵紛糺。皎皎毒霜童童苦樹。善田之苗不吐。意華之采詎發。無常之樓互起。闇室之火無暉。是以餐蜜挫糟俱珍異論。持牛臥棘競起邪宗。自佛日團空正流蕩垢。手擎四鉢。始乎鹿園之教。身臥雙林。終於象喻之說。含生弗等。開塞之義因機。感受不同。淺深之言或異。處處散說本應根緣。有不次第各隨群品。金棺已掩。栴檀之炭無追。乳池且涸。白疊之灰斯盡。迦葉入定歡喜智滅。末地之報已終。優波之身且謝。於是五部橫流八乾起執。尋源既舛取著尤別。四相乃無常之刀。三聚為苦家之質。習續不斷稱為集諦。無為有體分然可求。等智能斷羅漢猶退。豈啻千里之舛義起豪釐。三豕之書謬符晉史。北轅趨郢木末搴蕖。譬乎服子論兵利害不識。膠柱鳴瑟燥濕無變。自佛滅之後八百餘年。中天竺國婆羅門子名訶梨跋摩。梁云師子鎧。四種圍陀在家必習。三品慧藏入道彌通。師事達摩沙門。事均反啟。於是歎微言之已絕。傷頹風之不振。抗言動論。以朱紫為先。發意吐談。必涇渭由己。於是標撮領會商搉異端。刪夷浮詭搜聚貞實。造百有二品以為斯論。成則據文實則明理。舉成對壞稱實形虛。欲令毘曇外道二途皆廢。如來論主兩理兼興。若夫龍樹馬鳴止筌大教。旃延法勝縈縛小乘。兼而總之無踰此說。故花氏之王於茲頂戴。樓佉外道結舌無辭。百流異出同歸一海。萬義區分總乎成實。豈止鼓腹涅槃旗靡轍亂。雞鳴真諦喪精掩色。多歷年所復寡英才。粵我大梁。炎圖啟運。皇帝含天苞地之德。春生夏長之仁。以本誓願率化斯土。梵輪常轉三寶現前。甘露聿宣四部無厭。有莊嚴旻法師。羽儀鸞鳳負揭光景。深以通志神以知來。其跡同凡其源莫測。故以心苞四忍行合三空。慧比文殊玄如善吉。總持均阿難之德。樂說有富樓之功。思媚我皇起予正法。宣弘此論大盛乎京師。負笈爭趨懷鉛來遠。無勞冠軍之勢。自傾衛容。固有華陰之德。人歸成市。擬儀舍衛超邁泗洙。西關自恥南宮不競。湘宮寺智蒨。筆札之功。不殊法汰之報安石。清辯之妙。何止道林之折子猷。凡如十卷勒成一部。法師大漸深相付囑。豈直田生之亡獨臥。施讐之手馬公之學。方由鄭氏而東其義云。

Now, mundane affairs are governed by literary composition, and underlying principles communicate through meteorological signs; yet those who wade through them are still confounded, and those who seek them may stumble. Thus, when Yangzi was questioned about the *Classic of the Mysterious*, he replied that he had not studied it; and when ancient music was performed for Marquess Wen, he still claimed he felt sleepy. In the calendar calculations at the Clean Terrace, the reckoning of Shouwang was not precise; and when the astral vapor appeared between the Dipper and the Ox, the location at Nanchang was nearly mistaken. How much more so is the gateway of wisdom profound and deep—those who enter it are indeed rare; and the billows of the dharma-ocean—those who float upon it find it not easy! Consequently, the rivers He and Wei have become commingled, and the dust of māras has become tangled. Dazzling is the poisonous frost; barren are the bitter trees. The sprouts in the field of merit do not shoot forth; how could the radiance of the mind-flower blossom? The towers of impermanence rise alternately; the fire in the dark room casts no glow. Thus, those who relish honey and those who press dregs alike prize disparate treatises; those who revere cows and those who lie on thorns contend in establishing heterodox doctrines. Since the sun of the Buddha shone in the round sky, the pure stream washed away defilement. Carrying the four bowls in his hands, he began his teachings at Mṛgadāva; lying down between the twin śāla trees, he concluded with the discourse on the elephant simile. Sentient beings are not uniform; the meaning of revealing or concealing depends upon the capacity. Experiences and acceptances differ; words of shallowness or depth may vary. Scattered teachings in various places originally corresponded to roots and conditions; without a fixed sequence, each followed the multitude of classes. The golden coffin has already been closed; the sandalwood charcoal cannot be recalled. The milk-pond is about to dry up; the ashes of the fine cotton are exhausted. Kāśyapa entered absorption, and the joy of wisdom was extinguished; Madhyāntika's retribution came to an end, and Upagupta's bodily existence ceased. Thereupon the five schools flooded across, and the eight dry [realms] gave rise to attachments. Seeking the source has already gone astray, and seizing upon views has become all the more divergent. The four characteristics are taken as the blade of impermanence, and the three aggregates as the substance of the house of suffering. The unbroken succession of habitual conditioning is termed the samudaya-satya; the asaṃskṛta has an entitative nature that can be distinctly sought. Even equal wisdom can cut off defilements, yet an arhat still retrogresses. How is this merely an error of a thousand li arising from the breadth of a hair, or the text of the 'three pigs' erroneously matching the Jin annals? It is like pointing one's carriage north to hurry to Ying, or plucking lotus flowers from the tops of trees; it is like Master Fu discoursing on warfare without understanding advantage and harm, or gluing the bridges of a zither so that its tuning cannot change with dryness or dampness. More than eight hundred years after the Buddha's passing, in the country of Central India, there was the son of a brāhmaṇa named Harivarman, translated in the Liang as Shizikai ('Lion Armor'). At home, he must have studied the four Vedas; entering the path, he became thoroughly versed in the threefold store of wisdom. He served a Dharma-śramaṇa as his teacher, and his service was equivalent to reciprocal instruction. Thereupon, lamenting that the subtle words had ceased and grieving that the declining custom had not been revived, he raised his voice and stirred debates, giving precedence to distinguishing vermilion from purple; expressing thoughts and uttering discourse, he made sure the distinction between the Jing and Wei rivers stemmed from himself. Thereupon he outlined the essentials, evaluated divergent extremes, cut away what was superficial and deceitful, and gathered what was genuine and true. He composed one hundred and two chapters to make this treatise. Becoming complete, it relies on the text; being real, it clarifies principle. Proposing completion counters destruction; stating reality exposes vanity. He wished to cause both the paths of Abhidharma and the non-Buddhists to be abolished, and the two principles of the Tathāgata and the treatise-master to flourish together. As for Nāgārjuna and Aśvaghoṣa, they merely provided the snare for the Great Teaching; Kātyāyana and Dharmaśrī were entangled in the Lesser Vehicle. To combine and summarize them, none surpasses this exposition. Therefore the King of Pāṭaliputra bore it atop his head, and the Ulūka non-Buddhists tied their tongues and had no words. A hundred streams flowing differently return together to the single ocean; myriad principles divided into sections are unified in the *Tattvasiddhi-śāstra*. How is it merely that the belly-drummers of the *Mahāparinirvāṇa-sūtra* saw their banners collapse and their wheel-ruts become disordered, or that those crowing like roosters over the *Tattvasiddhi* lost their spirit and paled in complexion? Many years have elapsed, and once again outstanding talents have been scarce. Ah, our Great Liang! The fiery chart has initiated its fortune. The Emperor possesses the virtue of encompassing Heaven and Earth, and the benevolence of spring sprouting and summer growing. With his original vows he leads and transforms this land: the wheel of Brahmā turns constantly, and the triratna is manifested before us; the amṛta is promptly proclaimed, and the fourfold assembly is never sated. There is Dharma Master Min of Zhuangyan, who possesses the deportment of simurghs and phoenixes, and carries on his back the light of the sun and moon. Deeply he communicates his intention, and spiritually he knows what is to come. His traces are the same as the common, but his source cannot be fathomed. Thus his mind encompasses the four patiences, and his conduct accords with the three emptinesses. His wisdom is comparable to Mañjuśrī's; his profundity is like Subhūti's. His dhāraṇī equals the virtue of Ānanda; his delight in speaking possesses the merit of Pūrṇa. Thinking to flatter our sovereign and bring forth the true Dharma for him, he propagated and magnified this treatise, making it flourish greatly in the capital. Carrying their book-boxes, people vied to hasten there; carrying pencils, they came from afar. Without needing the authority of the Champion General, they naturally bowed before Wei Rong; originally possessing the virtue of Huayin, people gathered to form a market. Its emulation of Śrāvastī surpassed the Rivers Si and Zhu; the Western Pass felt ashamed of itself, and the Southern Palace could not compete. The literary achievements of Zhiqian of Xiangong Temple were no different from Fatai's requiting Anshi; the marvel of his pure eloquence—how was it merely Daolin refuting Ziyou? In all, it formed ten fascicles, compiled into one work. When the Dharma Master was near death, he gave his profound final instructions to him. How could this merely be Master Tian's death, leaving him lying alone? The mastery of Shi Chou and the learning of Lord Ma are now, through the lineage of Zheng, spreading their meaning eastward.