廣弘明集 29.68

29.68

博通將軍周物大。夫都督調達諸軍事監照王臣智。行言謹案臣聞。治靜泰平。兇徒有時以興。化清去殺。逆黨因之而作。是以文命引狩於九圍。遇死魔於嵞山。頂生騰輪於六合。值貪賊於忉利。故使身滅知威魂散閩越。淪蕩他鄉退失尊位。良由內挾姦邪外樹塵軌。賞差信功罰乖臣惡故也。自世宗釋迦文皇帝晏駕固林。儵餘千載。太子慈氏阿逸多有事兜率。未遑紹襲。法城暫空梵輪無主。塵域外叛沙州弗貢。遂使三界風驚六天烽起。邪徒詭說翻成異俗。偽自在天主賊王波旬。稟質昏猜體襲邪氣。我慢在心愛結盈慮。矯奪惠命竊弄神器。放縱欲界闚𨵦皇境。且其政教陵替內外相違。姊妹同姦千子貳志。三女邪蕩邀我上宮。姿態未施自貽伊耋。又波旬翫習小道。頗有才辯。愎諫飾非好是奰怒。不用順子之言。專從佞臣之計。伺國間隙乘亹來侵。偽結使大將諸煩惱等。因聖道消運鍾。八百光音無間十纏斯作。遂陳欲兵於愛海。策疑馬於高原。控轡於二見之域。馳騁於無明之境。值聖則卷跡高栖。遇惡則泄惡中區。負險重關觀時而設。或志求榮利假寐權門。或含忿威眾專行毒害。意氣稜層固守方等。憍慢邊隅未識正朔。方復假遣七使傳車。三障詭宣六條以致殊俗。愚者承教而濯纓。智人棄之而㵎飲。畜卒俟前儲烽候進。偽四天大都督五陰魔等。置宅於無始之原。卜居於有形之裏。浮游於苦海之中。放逸於火宅之畔。竊號躬身假署六府。偷榮瞬息耽樂時顏。元首未幾徒役無算。飢兵妬卒流川遍野。怖士愁人亘山滿谷。同惡相求緝結一方。異類群聚岨兵三界。偽署行臺有生死賊王。觀兵五道。置卒三塗。在生逆命處老作寇。五衰告期四生應世。擁塞泉原杜絕飄焰。業力咆𠷺。率危脆以先馳。三毒趦趄。挾群有而長逝。安忍無親禍連九族。威怒互行戮及忠孝。方乃忽聖誣賢欺真枉正。陷穽黎元羅絡凡庶。妄計苦空以為己有。驟驚之勢。謂固同金石者也。以正月三十日黃昏時。有一人姓善字知識。從道場來告云。賊去此不遠。宜急剪撲。不爾當為大患。臣聞此語未悉敬信。單駕羊車轉軍化城。深修塹柵自備而已。賊方於後夜遣一使。來多貢珍異。求結和好。臣知此賊勢若泡焰。智計莫出。意性狂勃難可親近。弗與之言。抱恨而去。方多設詭械欲來侵逼。即以月七日。向晨出方便門。頓解脫處。馳信郵以深入徵群迷以出海。纂集三昧以致一塹。冀蕩除五陰式清諸有。賊方恃固一川拒抗皇威。其水彌漫廣深難際。又值旋嵐傾勃。雹霰瀉澍擊浪揚波。海神竟涌七等雜類。或飛或沈。夜叉守塗羅剎據津。流瞽流聾覆沒善財。其欲淜泳鮮不沈溺。又臨圻阻涘。大築城壘。壁立隍濬險閤。唯有一門。四垂幽谷。一人執戈萬夫攝思。四果怯憚辟支戰慄。遂集眾唱識規望進。擊驟度能僉曰。或可即勒軍士為渡水。故備取諸草木編以為栰。附令抱蹋橫波直進。臣等手案浮囊。泝流而往。固護無非遂登彼岸。部分將士修備兵車。齊心戮力驅馳往撲。即遣安靜將軍。領觀累之卒。據散亂之原。又使平忿將軍。率洪裕之兵。塞怒谷之口。復令賑惠將軍。引廣濟之眾。截慳貪之路。更勒博通將軍。整洞達之士。守狂癡之徑。督師羅張四面交侵。積戰告捷不月而三。行臺恐眾邂逅不得競進。乃催厲六軍置阿惟越地。而餘燼遊魂偷安他化。驅率犬羊欲來拒戰。乃假虎兕以為威。招熊羆而自衛。異首別面之徒。吐風火而待發。擔山戴樹之類。方蟻聚以齊衡。希進皇家膺符受命。啟土塵劫。疊聖重光享祚無窮。先帝鼎湖之日。顧命慇懃。專令文德以來不許戰爭。而致幕府受詔之初。依勅而行。略設六奇斷截而已。但狂竪侜張猶敢逆節。雖遣貝多曉喻。都無悛心。乃更命將大權。徵兵十萬。嘗未浹辰。大弘淨土。資無畏以嚴身。兼眾妙而獨拔龍蟠道樹虎視娑婆。十號一宣則四八應期。言教暫設則二九雲集。遂擊討鼓而出三空。建慈幢以臨八難。講武大千曜威萬域。神戈暫指則魔徒失膽。惠劍一揮則群邪俱斃。現道身而斬死魔。因般若以戮煩惱。摧波旬於不動之林。滅五陰於計性之境。然後蹙巢守穴。到不到處。巡伏隱身者。唯一人而已。遠處膏肓。非勇力攻及也。遂乃竄生死於寂滅之原。流老病於常樂之境。排三障於六通之衢。投七使於薩婆之域。元凶既梟首徒黨伏誅。自餘從者並不追問。諸有誠心先欵者。悉令解甲去鋒。編戶民例。授以遠號。私之樂土。為拔五箭。并以善醫療除垢病。施惠湯藥。于時業風息吹六塵弗起。祥雲四舒靈禽翥翼。引八部而自誤。嚴四七以守衛。垂拱閑堂無為而已。大覺天王等。好尚風軌志存拔擢。援昔舊謨慇懃諫諍。辭不獲免。默許所奏。爾乃開甘露門出八正道。千輻雲迴來儀鹿苑。四天獻器於高掌。二商薦餚於初請。故緣行錄勳則陳如先封。真諦開賞則耶舍繼襲。或朋類蒙榮。或兄弟感澤。邑不肖於初果。表有德於十地。依准古禮巡省方岳。振旅六城治兵八國。理怨於三天之上。問罪於九地之下。徵英傑於十方。會萬國於鷲岳。華荒剋臻異士勇出。於是啟寶藏以賑貧窮。出三車以給諸子。撫納黔黎寧堵復業。乃身安一乘心固槃溪。據林眄水宣揚皇澤。依恒說逸召集未賓。仁風匝宇道光遐照。四面交通化流無別。聽訟於中路之域。決判於寶山之所。無量之威遠震城岳。無礙之智洞徹山河。故土無二統車書一軌。日月重光天地清朗。六萬之眾。解長圍以從正。十仙之徒。棄大河以就祑。不動之賢不遠千里。意樂之哲應感而至。工人率簞食於尸城。捷獸奉壺漿於長源。內外剋清表裏咸泰。寔由道音四敷餘波東訓。主上至心群僚深敬。稟承神規殄茲兇醜。豈臣智力所能剋感也。冀憑此一勳漸望更。進方事前計凱旋未日。並露布以聞。臣等死罪死罪。

General of Universal Comprehension and Grand Master of Comprehensive Care, Commander-in-Chief of Military Affairs in Tiaoda, King of Overseeing and Illumination, Your subject Zhi. On the matter of military operations, I reverently submit: I have heard that even when governance is tranquil and peace is grand, vicious bands will sometimes rise; when transformation is pure and killing has ceased, rebellious factions will on that account stir. Therefore did Wenming lead a hunting party across the Nine Regions, yet met the demon of death on Mount Tu; the Topknot-Born soared with his wheel through the six directions, yet encountered the bandit of greed in Trāyastriṃśa. Thus were bodies destroyed and known might broken, souls dispersed in Min and Yue; they sank and drifted in alien realms, retreating and forfeiting their exalted thrones. Truly, this was because inner treachery and evil were harboured while dusty ways were externally established—rewards deviated from faithfulness and merit, while punishments diverged from checking ministers' vices. Ever since Emperor Shijiawen of the Ancestral House passed away in the firm grove, more than a thousand years have swiftly passed. Crown Prince Maitreya Ajita has affairs in Tuṣita and has not yet had leisure to succeed to the throne. The Dharma-citadel is temporarily vacant, and the Brahma-wheel has no master. The dusty realms without rebel, and Shazhou offers no tribute. Thereupon, the winds of the three realms are startled, and beacon fires flare in the six heavens. Heterodox bands offer deceptive discourses, turning instead into alien customs. The false Lord of Paranirmitavaśavartin, the Bandit King Pāpīyāṃs, is endowed by nature with dark suspicion, his substance steeped in heterodox pneuma. Self-pride dwells in his heart, and bonds of craving fill his reflections. Deceitfully seizing the life of wisdom, he purloins and tampers with the sacred vessel; giving free rein to his lusts in the desire realm, he spies upon the imperial domains. Furthermore, his government and teachings are in decline, internal and external at odds: sisters engage in mutual incest, and a thousand sons harbor double-minded disloyalty; his three daughters, depraved and licentious, invited themselves to our supreme palace, yet before their alluring airs could be displayed, they brought decrepit old age upon themselves. Moreover, Pāpīyāṃs is practiced in minor ways and possesses some rhetorical skill, but he resists admonition, glosses over his faults, and loves obstinate wrath; refusing the words of obedient sons, he exclusively follows the schemes of flatterers. Watching for gaps in the state, he seized the breach to invade. The false commanders of the fetters—the various defilements and so forth—taking advantage of the decline of the noble path and the arrival of the destined cycle, within the eight hundred Light-Sound heavens without interval gave rise to the ten entanglements. They then deployed the troops of desire upon the ocean of craving, spurred the steeds of doubt across the high plains, reined their steeds in the realm of the two views, and galloped freely in the domain of ignorance. Encountering a sage, they would retract their tracks and roost high; meeting evil, they would pour forth wickedness into the central regions. Relying on perils and multiple gates, they laid schemes according to the times: some aspiring to glory and profit pretended to slumber at the gates of power; some harbouring wrath to intimidate the masses made a specialty of practicing poisonous harms. Their spirits were towering and stiff, stubbornly entrenched in the Vaipulya; arrogant in their borderlands, they were ignorant of the calendar of the legitimate dynasty. Then again, they falsely dispatched the carriages of the seven proclivities, and the three obstacles deceitfully proclaimed the six regulations so as to bring about disparate customs. The foolish, receiving their teachings, washed their cap-strings, whereas the wise cast them aside and drank from mountain ravines. Animal troops waited at the vanguard, stockpiling beacons to await the advance. The false Grand Commanders of the Four Heavens, the Māras of the Five Skandhas and the like, established their residences at the origin of beginninglessness, and divined their dwellings within the realm of form; they drifted upon the ocean of suffering, and indulged themselves beside the burning house. Usurping titles for their own persons, they falsely staffed the six ministries; stealing a moment’s glory, they indulged in pleasures of the fleeting hour. The leaders were few, yet their forced conscripts were beyond count: hungry soldiers and envious troops flowed like streams across the plains; frightened warriors and sorrowful people stretched over the mountains and filled the valleys. Evil companions sought one another, knitting together into one region; diverse kinds congregated, mustering weapons across the three realms. In the false roving administration was the Bandit King of Birth-and-Death: reviewing troops across the five destinies, stationing soldiers throughout the three paths; rebelling against orders during life, turning bandit in old age; the five signs of decay proclaimed their term, and the four forms of birth answered to the world. They blocked up the springs and sources, and cut off floating flames. Karmic power roared and blustered, leading the fragile and precarious in a vanguard charge; the three poisons hesitated and faltered, dragging along all realms of existence into lasting death. Enduring cruelty without kin, their disasters reached the nine degrees of kin; displaying awe and fury in turn, their slaughters struck even the loyal and filial. Thereupon, they disdained sages and slandered the worthy, deceived the real and perverted the upright; snaring the common folk, they netted ordinary mortals; falsely reckoning suffering and emptiness as their own possession, their sudden and alarming power was claimed to be as solid as metal and stone. On the thirtieth day of the first month, at twilight, there was a man with the surname Shan and the style Zhishi. Coming from the bodhimanda, he reported: 'The bandits are not far from here; we ought to swiftly cut them down and suppress them; otherwise, they will become a great disaster.' Hearing these words, I, your subject, did not yet fully believe them; mounting a sheep-drawn carriage alone, I shifted the army to the transformation citadel, deeply digging moats and erecting stockades only for self-defense. Then in the late night, the bandits dispatched an envoy, who came offering many rare treasures, seeking to forge peace and friendship. I knew that the power of these bandits was like bubbles and flames, that they lacked wisdom and strategy, and that their nature was mad and insolent, difficult to draw close to; I did not speak with him, and he left harbouring resentment. Then they devised many deceitful contrivances, wishing to launch an invasive assault. Thus on the seventh day of the month, toward dawn, we went forth through the gate of expedients, halting at the place of liberation. Dispatching courier-posts to penetrate deep, we summoned the confused masses to emerge from the sea; assembling samādhis to form a single trench, we hoped to sweep away the five skandhas and purify the various realms of existence. The bandits then relied on the stronghold of a river to resist the imperial majesty; its waters were boundless, vast and deep, hard to measure. Moreover, swirling tempests raged violently, hail and sleet poured down, battering waves and raising billows; the sea-gods surged up in competition, with seven kinds of mixed species, some flying and some sinking. Yakṣas guarded the road, and rākṣasas occupied the ford; blinding streams and deafening currents submerged Sudhana. For those who sought to swim across, few escaped drowning. Furthermore, facing the steep borders and obstructive banks, they heavily built fortresses and ramparts; their walls rose like cliffs, their moats were deep, and the perilous defiles had only a single gate, surrounded on four sides by dark valleys. A single man holding a halberd could make ten thousand men check their minds; the attainers of the four fruitions were timorous and fearful, and pratyekabuddhas trembled. Thereupon, assembling the host, they proclaimed and recognized the strategy, aspiring to advance; calculating their speed and assessing their capacities, all said: 'It is possible.' Immediately ordering the soldiers to cross the water, we fully gathered grasses and trees, weaving them into rafts; we ordered them to clasp and tread upon them, cutting straight across the waves to advance. We, your subjects, pressing upon floating skins with our hands, traveled against the current; solidly guarding against error, we thereupon reached the other shore. Deploying the officers and soldiers, we prepared the war chariots; uniting our hearts and joining our strength, we galloped forward to strike. Thereupon, we dispatched the General of Tranquil Peace to lead the troops of contemplation of defilements and occupy the plain of distraction. We also sent the General of Leveling Anger to lead the soldiers of vast magnanimity and block the mouth of the valley of wrath. Furthermore, we ordered the General of Generous Charity to lead the host of broad salvation and cut off the road of parsimony and greed. Again, we instructed the General of Universal Comprehension to array the warriors of penetrating understanding and guard the path of wild folly. Commanding the armies and spreading our nets, we invaded and converged from four sides; piling battle upon battle, we reported victories three times in less than a month. The roving administration feared the host might encounter unexpected obstacles and fail to advance in rivalry, so it urged on the six armies and stationed them in the stage of non-retrogression (avaivartika). Yet the lingering embers and drifting souls stolenly settled in Paranirmita, driving herds of dogs and sheep to come and offer battle. They falsely borrowed the power of tigers and rhinoceroses, summoning bears and brown bears to defend themselves; hordes of strange heads and unusual faces spewed forth wind and fire, awaiting release; kinds carrying mountains and bearing trees on their heads gathered like ants to match our balance. Longing to advance, the Imperial House has received the tally and mandate, opening lands for dust-mote kalpas, accumulating sagacity with renewed radiance, enjoying endless blessings. In the days of the late Emperor at Dinghu, his parting decree was earnest and deep: he exclusively ordered civil virtue to attract them, not permitting warfare; so when the military headquarters initially received the edict, it acted in accordance with the command, merely setting forth the six wondrous stratagems to sever and block them. But the mad knaves were deceitful and arrogant, still daring to rebel; although we sent pattra leaves to admonish and instruct them, they had no intention of repenting. Thereupon we once again appointed generals of great expedients and mobilized one hundred thousand troops; before twelve days had passed, the Pure Land was vastly propagated. Relying on fearlessness to adorn themselves, combining diverse wonders and standing supremely apart, they coiled like dragons beneath the Bodhi tree and glared like tigers upon the Sahā world. When the ten epithets were once proclaimed, the thirty-two marks answered to the term; when the oral teachings were briefly set forth, the eighteen unique qualities gathered like clouds. Thereupon, beating the drums of chastisement, they emerged from the three emptannesses; raising the banner of compassion, they looked down upon the eight difficulties. Lecturing on martial arts in the trichiliocosm, they displayed their majesty to the myriad realms. When the divine halberd was briefly pointed, the demon bands lost their courage; when the sword of wisdom made a single sweep, the heterodox legions all fell dead. Manifesting the Dharma-body, they decapitated the demon of death; by means of wisdom (prajñā), they slaughtered the defilements. They crushed Pāpīyāṃs in the forest of the unmoving, and extinguished the five skandhas in the realm of calculated natures. Afterwards, cornering the nests and guarding the burrows, arriving at the realm of non-arrival, there was only one person who made the rounds while hiding his body; dwelling far in the vital organs, he was not to be reached by force of arms. Thereupon they banished birth-and-death to the plain of quelling and extinction, and exiled old age and illness to the realm of eternal joy; they cast out the three obstacles into the thoroughfares of the six superknowledges, and flung the seven proclivities into the domain of omniscience (sarvajñā). The chief villain having been beheaded and his confederates executed, the remaining followers were not investigated further. All those who harboured sincere hearts and surrendered earlier were ordered to lay down their armor and remove their weapon tips, registered among the common households, conferred distant titles, and privately granted joyous lands; their five arrows were plucked out, and with good medical treatments their defiled diseases were cured, bestowed with medicinal broths. At that time, the karmic winds ceased blowing, the six sense objects did not arise; auspicious clouds spread in the four directions, and divine birds spread their wings. Leading the eight classes to enjoy themselves, they sternly deployed the twenty-eight constellations to keep watch; hanging their sleeves in the leisure hall, they were simply in asaṃskṛta. The Heavenly King of Great Awakening and others, cherishing the wind and standard and intending to promote the worthy, invoked the ancient models of the past, earnestly remonstrating; unable to decline and avoid it, he tacitly consented to their memorial. Thereupon, he opened the door of amṛta and brought forth the eightfold noble path; turning like clouds with a thousand spokes, he came in ceremony to Mṛgadāva. The four heavenly kings offered vessels in their uplifted palms; the two merchants presented provisions at the initial request. Therefore, when records of conduct enumerated merits, Ājñātakauṇḍinya was enfeoffed first; when true reality disbursed rewards, Yaśas succeeded in turn. Some comrades received glory; some brothers felt the grace. An unfilial town attained the first fruit; those of manifest virtue were designated for the ten stages. Accompanying ancient ritual, he inspected the cardinal mountains, marched his troops to the six cities, and drilled soldiers across the eight states. He adjudicated grievances above the three heavens, and interrogated crimes beneath the nine earths; summoning heroes and outstanding men from the ten directions, he assembled the myriad states on Vulture Peak. The cultured and the wild were alike attained, and extraordinary heroes came forth with bravery. Thereupon, he opened the treasure houses to relieve the destitute, and brought forth the three carts to provide for his sons; soothing and receiving the common people, they pacified their residences and resumed their occupations. Then, their bodies at peace in the One Vehicle and their minds firm at the Pan Stream, relying on the forest and gazing at the waters, they propagated the imperial benevolence. Adhering to the eternal and addressing the indolent, they summoned those who had not yet submitted; the benevolent wind encircled the universe, and the light of the Way shone afar. The four directions communicating with one another, the flow of transformation was without distinction. Lawsuits were heard in the realm of the central road; judgments were rendered at the place of the treasure mountain. Immeasurable majesty shook the citadels and peaks from afar; unimpeded wisdom penetrated through the mountains and rivers. Thus the land knew no duplicate rule, and carriages and writings shared a single track; the sun and moon renewed their light, and heaven and earth were clear and bright. A host of sixty thousand lifted the long siege to follow what is upright; a band of ten ṛṣis abandoned the great river to enter the order. The worthy of the unmoving considered not a thousand li too far; the wise of joyful resolve arrived in response to the stimulus. Artisans led with baskets of food at Kuśīnagara; swift beasts presented jars of broth at the Long Source. Inside and outside were decisively purified; the surface and the interior were wholly peaceful. This was truly because the sound of the Way was spread in all four directions, and its lingering ripples instructed the east; our Sovereign had the utmost heart, and the multitude of officials held deep reverence; receiving the divine regulations, they annihilated these ugly fiends. How could it be achieved by the wisdom and strength of your subject? Relying on this single merit, I gradually hope to advance further; the matter is planned in advance, and the triumphant return is not far off. We submit this banner announcement for your hearing. Your subjects deserve death ten thousand times, deserve death ten thousand times.