[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) › 29.29 # 廣弘明集 29.29 廣弘明集 29.29 - **Language:** Classical Chinese ### [29.29](https://indike.org/pramana/in.bauddha.taisho.2103.29.29) 惟一實之淵曠。嗟萬相之繁雜。真俗異而體同。凡聖分而道合。承師友之遺訓。藉經論之垂芳。罄塵庸之小識。請興言於大方。何群類之蠢蠢。處法界之茫茫。性窮幽而彌曉。理至寂而逾彰。既非空而非有。又若存而若亡。談祕密於慈氏。歎窅冥於伯陽。湛一虛而致極。總萬有以為綱。雖即事而易迷。亦至近而難識。非名言之所顯。豈情智而能測。口欲辯而詞喪。心將緣而慮息。故雖一音遍告之能。三轉窮微之力。莫不停八梵於寂泊之門。輟四辯於恬惔之域。尋其涯也。豁乎無際。眇乎無窮。源乎無始。極乎無終。解惑以之齊貫。染淨於此俱融。該空有而閴寂。括宇宙以通同。論其用也。一而能多。靜而能亂。挺萬類之殊形。吐群情之別觀。結五住之盤根。起十纏之羈絆。隨迷悟而通塞。逐昏明而集散。四流因之漂蕩。六道以之悠漫。三賢十聖曖以聯綿。二智五眼曄而暉渙。渾升沈而共壑。派違順以分岐。體無非而不是。用無相而不為。若純金不隔於環釧。等積水不憚於漣漪。故令名用諠雜集起紛馳。事若萬軫殊轍。理則千輪共規。觀無礙於緣起。信難思於物性。猶寶殿之垂珠。若瑤臺之懸鏡。彼此異而相入。紅紫分而交映。法無定於心境。人靡隔於凡聖。物不滯於自他。事莫擁於邪正。何巨細之殊越。遂參互而容持。隣虛含大千之界。剎那總三世之時。懼斯言之少信。借帝網以除疑。蓋普眼而能矚。豈惑識以知之。覿九會之玄文。覽萬聖之貽則。睠常啼於東市。慕善財於南國。歷多城而進解。訪眾師而遣惑。始承命於文殊。終歸宗於妙德。雖遊形於法界。未動足於祇園。歎一生之似虐。嗟五熱之非昏。握手入和修之舍。彈指開阿逸之門。聞理音之常韻。覩極聖之恒存。三九於茲絕聽。二七自此亡魂。斯甚深之境界。亦何易而詳論。悼稟識之多迷。慨群生之少慧。保一異之四邪。起斷常之雙計。怖夢虎於長眠。翫空花於久翳。縈結纏而未解。任漂流而莫濟。背七覺而逾昏。染六欲而方滯。何理通而志隔。既法是而情非。忽伶竮而獨往。久逃逝而亡歸。埋積寶於窮舍。瘞明珠於弊衣。抱一真而不識。縈萬惱以歔欷。嗟余生於季俗。惑己纏而命局。藉五部之流輝。蒙四依之睠錄。陟講肆以開愚。託禪林而遣欲。猴著鎖而停躁。蛇入筒而改曲。涉曠海以戒舟。曉重幽以慧燭。絕諍論於封想。息是非於妄情。創斂緣於有覺。終寂慮於無生。顯真宗之實相。達世用之虛名。道莫遺於始行。暗弗拒於初明。擬六賊其方潰。冀十軍之可平。辭曰。昏雲聚還散。心河濁更清。性海無增減。行月有虧盈。疑兔足之致淺。懼鴻毛之見輕。為山託於始簣。庶崑崙之可成。 > Consider the profound vastness of the One Reality; / lament the tangled confusion of the myriad marks! / Ultimate and conventional differ, yet their essence is identical; / ordinary and noble are divided, yet the Way unites them. / Receiving the bequeathed instructions of masters and friends, / relying on the lingering fragrance of the sūtras and treatises, / exhausting my petty understanding of worldly mediocrity, / I beg to raise my voice concerning the Great Realm. / How teeming are the multitudinous creatures, / abiding in the boundless expanse of the dharmadhātu! / The nature, reaching the utmost depth, becomes ever clearer; / the principle, reaching utmost stillness, is ever more manifest. / Neither empty nor existent, / yet as if preserved and as if perished. / Maitreya discoursed on its secrets; / Boyang sighed over its obscurity. / Clear and unified in vacuity, it reaches the ultimate; / grasping the myriad existences, it serves as the guiding rope. / Although easily strayed from in concrete affairs, / it is also most intimate yet hard to recognize. / It is not something revealed by names and words; / how could conceptual intellect measure it? / The mouth wishes to argue, yet speech is lost; / the mind is about to seize on conditions, yet thoughts cease. / Thus, even with the power of a single voice proclaiming everywhere, / or the strength of the Three Turnings plumbing the subtle, / none fail to halt the eightfold Brahmā-sound at the gate of serene stillness, / and stay the fourfold unimpeded eloquence in the realm of tranquil calm. / Seeking its limits: / wide open without boundary, / vast without end, / originating without beginning, / culminating without finish. / Understanding and delusion are equally threaded by it; / defilement and purity are together fused herein. / Encompassing emptiness and existence, it is silent; / containing the cosmos, it is universally uniform. / Discussing its function: / being one, it can be many; / being tranquil, it can be turbulent. / Bringing forth the distinct forms of the myriad species, / it pours out the divergent perspectives of all sentiments. / Tying the entrenched roots of the five entrenchments, / it raises the entangling bonds of the ten fetters. / Following delusion and awakening, it is obstructed or unimpeded; / chasing darkness and brightness, it gathers and disperses. / The four currents because of this drift and surge; / the six realms of rebirth through this become endless and slow. / The three ranks of the worthy and ten ranks of sages are dimly linked in succession; / the two wisdoms and five eyes shine brightly and disperse in brilliance. / Blending rising and sinking in a shared ravine, / it diverges into conflicting and conforming branches. / In essence, there is nothing that is not right; / in function, there is no mark that is not enacted. / Just as pure gold is not barred from rings and bracelets, / and accumulated water does not fear ripples and waves. / Thus names and functions noisily gather and swiftly course: / phenomena are like myriad carriages on different ruts, / while principle is like a thousand wheels sharing the same gauge. / Contemplating the unhindered nature of dependent origination, / one truly finds the nature of things difficult to fathom: / like pearls hanging in a jeweled hall, / like mirrors suspended in a jade terrace. / Differing from each other, they interpenetrate; / red and purple are distinct, yet inter-reflect. / Dharmas are not fixed in mind and realm; / humans are not separated into ordinary and holy. / Things do not stall in self and other; / events are not obstructed in wrong and right. / How vast is the disparity between the immense and minute! / Yet they interpenetrate and contain each other: / an adjacent atom contains a trichiliocosm, / and an instant unifies the time of the three periods. / Fearing these words might find little faith, / I borrow Indra's net to dispel doubts. / Only the universal eye can behold it; / how could deluded consciousness know it? / Beholding the profound texts of the Nine Assemblies, / reviewing the bequeathed models of the myriad sages: / gazing with admiration at Sadāprarudita in the eastern city, / yearning for Sudhana in the southern lands. / Passing through many cities to advance understanding, / visiting numerous masters to resolve doubts. / First receiving the command from Mañjuśrī, / finally returning to the lineage of Wonderful Virtue. / Though roaming in bodily form through the dharmadhātu, / he never moved his foot from the Jetavana. / Sighing at the lifetime like a tyranny, / lamenting the five heats that were not delusion. / Grasping hands to enter the house of Vasumitra, / snapping fingers to open the gate of Maitreya. / Hearing the constant rhythm of the sound of principle, / beholding the eternal presence of the ultimate sage. / The three and nine ceases hearing here; / the two and seven loses spirit from here on. / Such a profound realm: / how can it be easily discussed in detail? / Mourning the many delusions of those endowed with consciousness, / grieving the scarce wisdom of living beings: / clinging to the four wrongful views of oneness and difference, / giving rise to the dual reckonings of annihilation and permanence. / Fearing the tiger in a dream during a long sleep, / playing with sky-flowers under chronic cataract. / Entangled in knots and fetters without release, / allowing themselves to drift without crossing over. / Turning their backs on the seven factors of awakening, they grow ever more dim; / tainted by the six desires, they are thoroughly obstructed. / Why is the principle penetrating yet intentions are blocked? / While the Dharma is correct, emotions are amiss. / Suddenly wandering alone in destitute isolation, / having fled long ago, they fail to return. / Burying accumulated treasures in an impoverished house, / concealing a bright jewel in tattered garments. / Embracing the One Reality without knowing it, / entangled in myriad afflictions, they weep and sigh. / Alas, I was born in a decadent age: / delusions entangle me and my life is constrained. / Relying on the spreading radiance of the five vinaya recensions, / receiving the considerate care of the four reliances. / Ascending the lecture hall to open my ignorance, / lodging in the dhyāna grove to cast away desires. / A monkey tethered with chains halts its restlessness; / a snake entered into a bamboo tube straightens its curves. / Crossing the vast ocean with the boat of precepts, / illuminating the dense darkness with the torch of wisdom. / Cutting off disputation over conceptual attachments, / putting an end to right and wrong arising from deluded passions. / Initially gathering conditions in reflective awareness, / finally quieting thoughts in the unproduced. / Revealing the true mark of the authentic lineage, / realizing the empty names of worldly functions. / The Way does not abandon initial practice; / darkness does not resist the first dawn. / Resisting the six thieves, they are on the verge of rout; / hoping that the ten armies can be subdued. / The envoi says: / Dim clouds gather and then disperse; / the mind's river is turbid, then clear again. / The ocean of nature neither increases nor decreases; / the moon of practice waxes and wanes. / Suspecting that the hare's foot reaches only the shallows, / fearing to be held light as a goose feather. / Making a mountain relies on the first basket of earth: / I hope that Mount Kunlun may be achieved. > — English (machine translation) (machine translation) - [Previous: 29.28](https://indike.org/pramana/in.bauddha.taisho.2103.29.28) - [Next: 29.30](https://indike.org/pramana/in.bauddha.taisho.2103.29.30) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.2103.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.29.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.29.29](https://indike.org/pramana/in.bauddha.taisho.2103.29.29) · Pramāṇa