[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) › 27.29 # 廣弘明集 27.29 廣弘明集 27.29 - **Language:** Classical Chinese ### [27.29](https://indike.org/pramana/in.bauddha.taisho.2103.27.29) 夫淨住之來。其流尚矣。祖述法王開化道達之方。統引群生履信成濟之務也。是以正法存沒畢乘信毀之功。神用昏明終藉惰勤之力。竊聞輪王興運肇於有劫之初。法主膺期開於濁域之始。其故何耶。良有以也。諒由淳薄結於夙心。故使機感隆於視聽。自教流震土六百餘年。道俗崇仰其蹤可悉。至於知機明略弘贊被時。垂清範於遺黎。導成規於得信者。斯文在斯。可宗鏡矣。昔南齊司徒竟陵王文宣公蕭子良者。崇仰釋宗深達至教。注釋經論鈔略詞理。掩邪道而闢正津。弘一乘而揚七眾。世稱筆海。時號智山。或通夢於獨尊。諡天王之嘉稱。或冥授於經唄。傳神度之英。規其德難詳輒從蓋闕。以齊永明八年。感夢東方普光世界天王如來樹立淨住淨行法門。因其開衍。言淨住者。即布薩之翻名。布薩天言。淨住人語。或云增進。亦稱長養通道及俗俱稟修行。所謂淨身口意。如戒而住。故曰淨住也。子者紹繼為義。以三歸七眾制御情塵善根增長紹續佛種。故曰淨住子也。言淨行法門者。以諸業淨所以化行於世。了諸法門。故有性相差別。始於懷鉛終於絕筆。凡經七旬兩帙都了。遂開筵廣第盛集英髦。躬處元座談敘宗致。十眾雲合。若赴華陰之墟。四部激揚。同謁靈山之會。咸曰。聞所未聞。清心傾耳。故江表通德體道乘權。綜而習之用開靈府。陳平隨統被及關河。傳度不虧備于藏部。後進學寡識昧。前修曾不披尋。任情抑斷號曰偽經。相從捐擲。斯徒眾矣。可為悲夫。余以暇景試括檢之。文寔精華理存信本矣。故知今所學教全是師心。心何可師一至如此。是以智度論云。佛滅度後凡所製述弘贊佛經者。並號阿毘達磨。即十二部經之所攝也。聖教明訣理絕凡謀。但以初學或昧未能瞻及。輒又隱括略成一卷。撮梗概之貞明。摘扶疎之茂美。足以啟初心之跬步。標後銳之前蹤。又圖而贊之廣于寺壁。庶使愚智齊曉識信牢強。萬載之道遐開。七眾之基成立。敬而信者是稱淨行之人。宗而行之不亡淨住之目。貽厥諸友知其意焉。 > The origin of 'Pure Abiding' (Jingzhu) has an ancient lineage. It transmits the methods of opening, transforming, leading, and guiding of the Dharma King, and undertakes the task of bringing the multitude of living beings to cross over through faith. Thus the preservation or decline of the true Dharma depends entirely on the efficacy of faith or slander, and the dimness or brilliance of spiritual functioning ultimately relies on the effort of indolence or diligence. I have quietly heard that the turn of a wheel-turning king's fortune begins at the outset of a cosmic aeon, while the Dharma Lord's response to the era opens at the inception of the defiled realm. Why is this? There is truly good reason. Assuredly, because purity and shallowness are bound up in ancient hearts, resonant capacity flourishes through sight and hearing. Since the teaching flowed into the land of Cīnasthāna for more than six hundred years, monastics and laypeople have revered it, and its traces may all be known. As for discerning the capacity, having clear strategies, broadly propagating and covering the times, bequeathing pure standards to the remaining people, and guiding established models for those who gain faith—such writings reside here, and can be taken as an ancestral mirror. In the past, the Minister over the Masses, Prince of Jingling, Duke Wenxuan Xiao Ziliang of the Southern Qi, revered the Buddhist tradition and deeply penetrated the ultimate teaching. He annotated sutras and treatises, summarised their phrasing and principles, blocked deviant paths and opened the correct crossing, propagated the One Vehicle, and elevated the seven assemblies. In his time, he was called an ocean of writings, and termed a mountain of wisdom. He was either understood in dreams by the Solitary Honoured One, being given the fine posthumous title of Heavenly King, or was unseen imparted sutra chanting, transmitting the heroic regulations of spiritual deliverance. His virtues are difficult to recount in detail, so I pass over them briefly here. In the eighth year of the Yongming era of the Qi, moved by a dream of the Heavenly King Tathāgata of the Pure Radiance World in the east establishing the dharma gate of pure abiding and pure practice, he opened and expounded it on that basis. As for 'pure abiding' (jingzhu), it is the translation of the term poṣadha. Poṣadha is heavenly speech, while pure abiding is human speech. It is also called 'increasing and advancing', and likewise called 'nourishing'. It is open to both monastics and laypeople, who together receive and practice it. That is to say: purifying body, speech, and mind, and abiding according to the precepts; hence it is called 'pure abiding'. 'Zi' (child/master) carries the meaning of succession. Because through the three refuges the seven assemblies control emotional defilements, their roots of goodness increase, and they succeed to the lineage of the Buddha seeds; therefore it is called 'Jingzhuzi' (Master of Pure Abiding). As for the 'dharma gate of pure practice', because all actions are purified, transformation spreads through the world; and understanding all dharma gates, there are distinctions in nature and characteristics. Beginning with holding the lead and ending with laying down the brush, through altogether seventy days the two wrappers were completed. Thereupon he opened a lecture at his grand mansion, gathering eminent talents in great numbers. He personally occupied the primal seat to discourse on its essential tenets. The ten assemblies gathered like clouds, as if flocking to the hills of Huayin; the four assemblies were inspired, as though attending the gathering at Vulture Peak. All said: 'We hear what we have never heard before,' purifying their minds and inclining their ears. Therefore the virtuous men south of the Yangtze who embodied the Way and rode upon expedients synthesised and practiced it to open their spiritual palaces. From Chen and Ping onwards, the unified influence reached the passes and rivers; transmitted without impairment, it was fully preserved in the canon. Later students, deficient in learning and dim in understanding, never opened and investigated what former practitioners had done; following their own inclinations, they suppressed and condemned it, declaring it an apocryphal scripture, and following one another, discarded it. Such people are numerous! How lamentable! In my leisure time, I tried examining and inspecting it: its text is truly refined, and its principles preserve the root of faith. Thus we know that current study and teaching entirely rely on one's own mind. How could the mind be taken as master to such an extent? Therefore, the Da zhidu lun states: 'After the Buddha's parinirvāṇa, all compositions that propagate and praise the Buddhist sutras are termed Abhidharma, which is subsumed under the twelve divisions of scriptures.' The sage's teaching is clear and decisive; its principles transcend ordinary contrivance. Yet because beginners may be confused and unable to view it fully, I have once again summarised and condensed it into one roll, gathering the essential brilliance and plucking the lush beauty. This suffices to initiate the first steps of beginners and mark the foremost traces for later zeal. Furthermore, I have illustrated and praised it widely on temple walls, hoping that the foolish and wise may understand alike, and their discernment and faith become firm and strong; that the way of ten thousand years may open afar, and the foundation of the seven assemblies be established. Those who revere and believe it are called people of pure practice; those who take it as ancestral and practice it will not lose the designation of pure abiding. I bequeath this to my friends so that they may know its meaning. > — English (machine translation) (machine translation) - [Previous: 27.28](https://indike.org/pramana/in.bauddha.taisho.2103.27.28) - [Next: 27.30](https://indike.org/pramana/in.bauddha.taisho.2103.27.30) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.2103.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.27.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.27.29](https://indike.org/pramana/in.bauddha.taisho.2103.27.29) · Pramāṇa