廣弘明集 20.85

20.85

自夫六爻爰起八卦成列。肇有書契。昭乎訓典。鳳篆龍圖金簡玉字。百家異轍萬卷分區。雖理究精微言殫物範。而紀情括性未出於寰中。原始要終詎該於俗外。亦有藏史之說園吏之談。寶經浮誕錦籍紆怪。同鏤氷而無成。若書空而匪實。與夫貫華妙旨寫葉玄詞。二乘之宏博八藏之沈祕。競以淺深較其優劣。亦猶蟻垤之小比峻於嵩華。牛涔之微爭長於江漢。夫其顯了之義隱密之規。解脫之門總持之苑。前際後際並契真如。初心末心咸歸正覺。導迷生於慾海。情塵共心垢同消。引窮子於慈室。衣寶與髻珠雙至。化溢恒沙之境。功被微塵之劫。大哉至矣。不可得而稱焉。洎偕雨徵周佩日通漢。蔡愔西涉竺蘭東遊。金口之詞寶臺之旨。盈縑積籀被乎中域。而卷軸繁夥條流深曠。實相真源卒難詳覽。暨我皇唐造物聖上君臨。玄教聿宣緇徒允合。傳輝寫液照潤區宇。梵響誦音喝咽都甸。弘宣之盛指喻難極。屬有西明大德道世法師者字玄惲。釋門之領袖也。幼嶷聚砂。落飾綵衣之歲。慈殷接蟻。資成具受之壇。戒品圓明。與吞珠而等護。律義精曉。隨照鏡而同欣。愛慕大乘洞明實相。爰以英博召居西明。遂以五部餘閑三藏遍覽。以為古今綿代制作多人。雖雅趣佳詞無足於博記。所以搴文囿之菁華。嗅大義之瞻蔔。以類編錄。號曰法苑珠林。總一百篇。勒成十帙。義豐文約。紐虞氏之博要。跡宣道鏡。晞祐上之弘明。其言以美其道斯著。舉至賾而無遺。包妙門而必盡。粵以。

Ever since the six lines of the hexagrams arose and the eight trigrams were set in order, writing and tallies first came into being, shining forth in the instructional canons. There were phoenix seal-scripts, dragon charts, golden slips, and jade characters; the hundred schools took different paths, and the myriad volumes divided into distinct realms. Although their principles investigated the subtle and their words exhausted the models for things, their recording of passions and summarising of natures never went beyond the mundane world; their tracking of beginnings and grasping of ends never encompassed what lies outside the secular sphere. There were also the discourses of the archival historian [Laozi] and the talks of the garden official [Zhuangzi]; their precious scriptures were boastful and unfounded, their brocade records meandering and bizarre. They were like carving ice without achieving anything, or writing in the empty air without any reality. Compare them to the sublime purport strung like flowers or the profound words inscribed on palm leaves—the vast breadth of the Two Vehicles and the deep secrets of the Eight Treasuries! If one contends to compare their superiority and inferiority by depth and shallowness, it is like comparing the smallness of an ant-hill with the loftiness of Mounts Song and Hua, or the pettiness of water in an ox's footprint striving in length against the Yangtze and Han rivers! Indeed, their evident meanings and hidden norms, the gate of liberation and the garden of dhāraṇī, both the previous limit and the future limit equally tally with true suchness; the initial mind and the final mind all return to correct enlightenment. They guide confused beings in the ocean of desire, so that emotional defilements and mental impurities are dissolved together; they lead the impoverished son into the chamber of compassion, so that the jewel in the clothes and the pearl in the topknot arrive together. Their transformation overflows realms numerous as the sands of the Ganges; their merit covers kalpas numerous as dust motes. How grand! How supreme! They cannot be adequately praised! When the signs of rain manifested in the Zhou and the sun was held in the bosom under the Han, Cai Yin journeyed west and Zhu Moteng wandered east. The words from the golden mouth and the purports of the jewelled terrace filled silks and piled rolls, covering the central realm. Yet the scrolls are manifold and their streams run deep and vast; the true source of the true mark is ultimately difficult to peruse in detail. When our August Tang opened creation and the Sage Sovereign ruled the land, the mysterious teaching was forthrightly proclaimed and the dark-robed assembly was harmoniously united. Transmitting radiance and dripping dew, they illuminated and moistened the realm; Sanskrit sounds and chanting tones resonated through the capital and environs. The flourish of great propagation can scarcely be conveyed by analogy. At this time there was the Great Virtue of Ximing, Dharma Master Daoshi, whose style was Xuanyun; he was a leader of the Shakya clan. In his youth, as precocious as gathering sand into stupas, he cast off secular ornaments at the age of wearing colourful garments. His deep compassion spared the crawling ants; he completed the requirements at the altar for receiving full ordination. The rank of his precepts was fully luminous, guarded as strictly as swallowing the jewel; he was intimately versed in the vinaya meanings, joyfully matching them like gazing into a mirror. Loving and admiring the Mahāyāna, he thoroughly understood the true mark. Thereupon, due to his brilliance and vast learning, he was summoned to reside at Ximing. Thus, in his leisure from the five sections [of the vinaya], he perused the three baskets. Considering that through the continuous succession of ancient and modern ages authors have been numerous, although elegant purports and fine expressions abound, they are not sufficient for a comprehensive record. Therefore he plucked the finest flowers of the literary garden and inhaled the champaka blossoms of the great doctrines. Categorising and compiling them, he entitled it the Fayuan zhulin. It comprises one hundred chapters in all, bound into ten cases. Its meanings are rich and its text is concise; it ties together the breadth and essentials of Yu Shirong, and its traces broadcast the Mirror of the Way, aspiring to the Hongming of Master Sengyou. Its language is beautiful, its Way is thereby manifest; it raises the ultimate subtleties without omission and embraces the wondrous gates completely. Accordingly,