廣弘明集 22.78

22.78

歸敬曰。昔能仁示現王宮假歿雙樹。微言既暢至理亦弘。剎土蒙攝受之恩。懷生沾昭蘇之慧。自佛樹西蔭覺影東臨。漢魏寔為濫觴。符姚盛其風彩。自是名僧間出達士連鑣。慧日長懸法輪恒馭。開鑿之功始自騰顯。弘闡之力仍資什安。別有善開遠適羅浮。圖澄近現趙魏。粗言圭角未可縷陳。莫不辯空有於一乘。論苦集於四諦。假銓明有。終未離於有為。息言明道。方契證於凝寂。猶執玄以求玄。是玄非玄理。因玄以忘玄。或是玄義。雖冥會幽塗事絕言象。然攝生歸寂終藉筌蹄。亦既立言是非鋒起。如彼戰爭干戈競發。負者屏氣勝者先鳴。故尚降魔制諸外道。自非辯才無畏答難有方。則物輩喧張我等恥辱。是故專心適道。一意總持建立法幢祇植法鼓。旗鼓既正則敵者殘摧。法輪既轉能威不伏。若使望風旗靡對難含膠而能闡弘三寶。無有是處。尚藥呂奉御。入空有之門。馳正見之路。聞持擬於昔賢。洞微侔於往哲。其辭辨其義明。其德真其行著。已沐八解之流。又悟七覺之分。影響成教。若淨名之詣菴園。聞道必求。猶善才之歸無竭。意在弘宣佛教。立破因明之疏。若其是也。必須然其所長。如其非也。理合指其所短。今現僧徒雲集。並是採石他山。朝野俱聞。呂君請益莫不側聽。瀉瓶皆望盪滌掉悔之源。銷屏疑忿之聚。有太史令李淳風者。聞而進曰。僕心懷正路行屬歸依。以實際為大覺玄軀。無為是調御法體。然皎日麗天。寔助上玄運用。賢僧闡法。實裨天師妙道。是所信受是所安心。但不敢以黃葉為金。山雉成鳳。南郭濫吹。淄澠混流耳。或有異議。豈僕心哉。豈僕心哉。然鶴林已後歲將二千。正法既過末法初踐。玄理欝而不彰。覺道浸將湮落。玄奘法師。頭陀法界遠達迦維。目擊道樹金流。仍覩七處八會。毘城鷲嶺身入彼鄉。娑羅寶階目驗虛實。至如歷覽王舍檀特恒河。如斯等輩未易具言也。加之西域名僧莫不面論波若。東域疑義悉皆質之彼師。毘尼之藏既奉持而不捨。毘曇明義亦洞觀而為常。蘇妬路既得之於聲明。耨多羅亦剖斷於疑滯。法無大小。莫不韞之胸懷。理無深淺。悉能決之敏慮。故三藏之名振旦之所推定。摩訶之號乃羅衛之所共稱。名實之際何可稱道。然呂君學識該博義理精通。言行樞機是所詳悉。至於陀羅佛法。稟自生知。無礙辯才寧由伏習。但以因明義隱。所見不同。猶觸象各得其形。共器飯有異色。呂君既已執情道俗。企望指定。秋霜已降側聽鍾鳴。法雲既敷雷震希發。但龍象蹴蹋非驢所堪。猶緇服壼奧白衣不踐。脫如龍種抗說無垢釋疑則苾芻悉曇亦優婆能盡輒附微志請不為煩。若有滯疑望諮三藏裁決。以所承稟傳示四眾。則正道克昌覆障永絕。紹隆三寶其在茲乎。過此已往非復所悉。弟子柳宣白。

In homage it is said: Formerly, Śākyamuni manifested in the royal palace and feigned passing away amid the twin śāla trees. Once his subtle words were proclaimed, the ultimate truth was also made broad. The Buddha-lands received the grace of being embraced, and sentient beings were steeped in the wisdom that revived and enlightened them. From the time the tree of awakening cast its shade in the west and the shadow of enlightenment descended upon the east, the Han and Wei dynasties were truly the source, and Fu [Jian] and Yao [Xing] flourished in its brilliance. From then on, renowned monks emerged continually, and realized masters rode side by side. The sun of wisdom remained long suspended; the wheel of the Dharma was constantly driven. The merit of pioneering began with She Moteng and Zhu Falan, while the strength of widespread propagation still relied on Kumārajīva and Daoan. Besides them, Shan Kai traveled far to Mount Luofu, and Fotudeng appeared in nearby Zhao and Wei. These are rough indications; they cannot be recounted in detail. None did not discuss emptiness and existence within the One Vehicle, or debate suffering and origin within the Four Noble Truths. Relying on words to illuminate existence ultimately does not transcend the conditioned; quieting words to illuminate the Path only then accords with serene quiescence. To still cling to the abstruse in seeking the abstruse is an abstruse that is not the principle of the abstruse. Relying on the abstruse to forget the abstruse may perhaps be the abstruse meaning. Although merging with the profound path transcends words and concepts, gathering sentient beings to return to quiescence ultimately relies on the trap and the snare. Yet once words are set forth, right and wrong rise sharply like weapons; just like a war where spears and halberds are wielded in competition, the defeated hold their breath while the victors crow first. Therefore, [the Buddha] still subdued māras and brought the non-Buddhists under control. If one lacks fearless eloquence and skilled answers to objections, then those fellows will raise an uproar and bring shame upon us. For this reason, one must single-mindedly turn to the Path, intent on dhāraṇī, raising the Dharma banner and firmly planting the Dharma drum. Once banners and drums are aligned, the enemy is crushed; once the wheel of the Dharma turns, it overawes those who are not subdued. If one's banners fold at the sight of the wind and one's mouth is sealed when facing difficulties, to still hope to propagate the triratna—there is no such possibility! Director Lü of the Imperial Pharmacy has entered the gateway of emptiness and existence and traversed the road of right view. In retaining what he has heard, he matches ancient sages; in penetrating subtleties, he equals past philosophers. His words are eloquent and his meanings lucid; his virtue is genuine and his conduct renowned. He has already bathed in the currents of the eight liberations and awakened to the factors of the seven limbs of enlightenment. In shaping teachings by response, he is like Vimalakīrti visiting the Āmrapālī grove; in seeking whenever he hears the Path, he is like Sudhana turning to Anivartana. Intent on propagating the Buddhist teachings, he has composed a commentary establishing and refuting hetuvidyā. If it is correct, one must certainly affirm its merits; if it is flawed, principle dictates pointing out its defects. Now, the assembly of monks gathers like clouds, all mining jade from other mountains. Both court and countryside have heard of this; when Lord Lü asks for instruction, none fail to listen attentively. Like decanting between jars, all hope to cleanse the source of agitation and remorse, and dispel the accumulation of doubt and resentment. The Grand Astrologer Li Chunfeng, hearing this, came forward and said: 'In my heart I cherish the right path, and in my conduct I belong to those who take refuge. I regard the limit of reality as the profound body of the Great Awakened One, and the unconditioned as the Dharma body of the Tamer. Yet, as the bright sun embellishes the sky, it truly assists the operation of the highest heavens; when virtuous monks propagate the Dharma, it truly aids the wondrous Way of the Heavenly Master. This is what I believe and accept, and where my heart finds peace. However, I dare not take yellow leaves for gold, or a mountain pheasant for a phoenix, or feign playing the pipe like Master Nanguo, or confound the waters of the Zi and the Mian. If there are dissenting opinions, how could that be my wish? How could that be my wish? Yet, nearly two thousand years have passed since the Crane Forest. The true Dharma has passed and the final Dharma has begun; the profound principle is obscured and not manifest, and the Way of awakening gradually falls into oblivion. Dharma Master Xuanzang has practiced the dhūta throughout the dharmadhātu, reaching far to Kapilavastu. With his own eyes he beheld the Bodhi tree and the golden river Nairañjanā, and gazed upon the seven places and eight assemblies. In the city of Vaiśālī and on Vulture Peak, he entered those lands in person; at the śāla trees and the jeweled staircase, he verified their truth and falsity. As for touring Rājagṛha, Mount Daṇḍaka, and the Ganges, such things cannot be recounted in full. Moreover, all renowned monks of the Western Regions debated prajñā with him face-to-face, and all doubtful meanings in the eastern realm have been questioned and settled by that master. He upholds the basket of vinaya without forsaking it, and clearly contemplates the teachings of Abhidharma as his constant practice. Having mastered the sūtras through vyākaraṇa, he has also cut through doubts and blockages concerning anuttara. Whether the teachings are great or small, none are not treasured in his heart; whether the principles are profound or shallow, all are resolved by his sharp reflection. Therefore, the title of "Tripiṭaka" was determined and conferred upon him by Cīnasthāna, and the appellation "Mahā" was universally praised throughout Kapilavastu. How could the fullness of his name and reality be described? Furthermore, Lord Lü's learning is broad and his grasp of doctrines profound; the subtle springs of his words and actions are thoroughly known to all. As for the dharani Buddhist Dharma, it was endowed from innate knowing; could unhindered eloquence ever depend on ordinary study? Yet because the meaning of hetuvidyā is obscure, viewpoints differ—just like touching the elephant, each gaining only one shape, or eating from the same vessel, seeing different colors. Since Lord Lü has already attached his thoughts to the clerics and laity, hoping for a definitive verdict, autumn frost has already fallen and we listen attentively for the toll of the bell; the Dharma cloud is spread, and we hope the thunder will roll. But the trampling of dragons and elephants cannot be endured by donkeys, just as the inner chambers of the dark robes cannot be trodden by those in white. If, as Nāgārjuna raised debates or Vimalakīrti dispelled doubts, a bhikṣu's siddhānta could also be exhausted by an upāsaka, I respectfully append this slight intention and request that it not be seen as a burden. If there are persistent doubts, I hope you will consult the Tripiṭaka Master for a decision. Imparting what is received to the four assemblies, the right path will surely prosper and obscuring hindrances will be forever ended. Does not the succession and enhancement of the triratna lie in this? Beyond this, it is no longer what I know.' Disciple Liu Xuan respectfully states.