[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) › 22.70 # 廣弘明集 22.70 廣弘明集 22.70 - **Language:** Classical Chinese ### [22.70](https://indike.org/pramana/in.bauddha.taisho.2103.22.70) 若夫大塊均形役智從物。情因習改性與慮遷。然則達鑒窮覽皎乎先覺。照慧炬以出重昏。拔愛河而升彼岸。與夫輪轉萬劫蓋染六塵。流遁以徇無涯踳駁而趨捷徑。豈同日而言也。頴川庾初孫早弘篤信以為般若所明。歸於正道。顯大乘之名相。標不住之宗極。出乎心慮之表。絕於言象之外。是以結髮受持多歷年所。雖妙音演說成誦不虧。而靈源邃湛或有未悟。嗟迷方之弗遠。睠砥途而太息。屬有慧淨法師。博通奧義。辯同炙輠理究連環。庾生入室研幾。伏膺善誘。乘此誓願仍求註述。法師懸鏡忘疲衢罇自滿。上憑神應之道。傍盡心機之用。敷暢微言宣揚至理。曩日舊疑渙焉氷釋。今茲妙義朗若霞開。為像法之梁棟。變群生之耳目。詞鋒秀上。映鷲岳而相高。言泉激壯。赴龍宮而競遠。且夫釋教西興道源東注。世閱賢智才兼優洽。精該睿旨罕見其人。今則妙門重闡籍甚當世。想此玄宗欝為稱首。歲惟閹茂始創懷油。月躔仲呂爰茲絕筆。緇俗攸仰軒蓋成陰。扣鍾隨其小大。鳴劍發其光彩。一時學侶專門受業。同涉波瀾遞相傳授。方且顧蔑林遠俯視安生。獨步高衢對揚正法。遼東真本。望懸金而不刊。指南所寄。藏群玉而無朽。豈不盛哉。豈不盛哉。 > Now, the Great Clod shapes bodies equally, yet beings employ wisdom in subservience to external things; human dispositions change with habits, and their natures shift with their thoughts. However, those of penetrating insight and exhaustive discernment are brightly foremost in awakening: they kindle the torch of wisdom to emerge from layered darkness, and pull beings from the river of craving to ascend to the other shore. Compared with revolving through myriad kalpas covered and defiled by the six sense objects, drifting away to indulge in boundless desires, or straying into discord in haste along shortcuts—how could these be spoken of in the same breath? Yu Chusun of Yingchuan early on fostered earnest faith, believing that what the Prajñā elucidates culminates in the true path, displays the terminology of the Great Vehicle, and establishes the ultimate principle of non-abiding, which emerges beyond thought and deliberation and is cut off from words and forms. Therefore, from the time he bound his hair he received and upheld it for many years. Although he recited its wondrous sounds without failing to memorize it completely, regarding its deep, tranquil spiritual source there were still things he had not comprehended. Sighing that he had not gone far from the deluded path, he looked toward the smooth road and sighed deeply. It happened that there was the Dharma Master Huijing, who was widely conversant with profound doctrines, whose eloquence was like the axle greased for revolving, and whose reasoning exhausted the interlocking links. Yu entered his chamber to study the subtleties, submitting his heart to his skillful guidance. Taking advantage of this vow, he requested a written commentary. The Dharma Master hung up his mirror and forgot fatigue; the roadside flagon filled itself. Above, he relied on the way of spiritual response; aside, he fully exerted the function of his mind's intellect, unfolding subtle words and proclaiming the ultimate principle. Former doubts melted away like thawing ice; today's wondrous meaning shone forth like parting clouds. He became a ridgepole and pillar of the semblance Dharma, transforming the ears and eyes of the multitude of beings. His sharp words, rising high, vied in loftiness with Vulture Peak; the surging font of his speech competed in distance with the dragon palace. Furthermore, since the teaching of Śākya arose in the west, the source of the Way has poured into the east; although generations have seen the wise and the intelligent whose talents were ample and abundant, those whose refinement covered the sagely purport have rarely been seen. Now the wondrous gate is reopened, renowned in the present age; one conceives that this dark school stands preeminent as the foremost. In the year of yanmao he first conceived the oil for writing; when the moon reached Zhonglü he brought his brush to a stop. Monks and laity looked up to him; carriages and canopies formed shade. Striking the bell, each received according to its size; sounding the sword, it brought forth its gleam. At that time, fellow students dedicated themselves to his teaching, wading together through its waves and transmitting it from one to another. Now he looks down upon Dao’an and looks askance at Huiyuan, walking alone on the high thoroughfare and proclaiming the true Dharma. As the true text of Liaodong, it is like the gold hung up that cannot be altered; being the lodestar relied upon, it gathers myriad jades without decay. Is this not splendid indeed? Is this not splendid indeed? > — English (machine translation) (machine translation) - [Previous: 22.69](https://indike.org/pramana/in.bauddha.taisho.2103.22.69) - [Next: 22.71](https://indike.org/pramana/in.bauddha.taisho.2103.22.71) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.2103.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.22.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.22.70](https://indike.org/pramana/in.bauddha.taisho.2103.22.70) · Pramāṇa