[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) › 4.7 # 廣弘明集 4.7 廣弘明集 4.7 - **Language:** Classical Chinese ### [4.7](https://indike.org/pramana/in.bauddha.taisho.2103.4.7) 至四月十七日。侍中安前將軍丹陽尹邵陵王上啟云。臣綸聞。如來嚴相巍巍架于有頂。微妙色身蕩蕩顯乎無際。假金輪而啟物。託銀粟以應凡。砥波若之利刀。收涅槃之妙果。汎生死之苦海。濟常樂於彼岸。故能降慈悲雲垂甘露雨。七處八會。教化之義不窮。四諦五時。利益之方無盡。並𣲙清日盛霧豁雲除。爝火翳光塵熱自靜。可謂入俗化於蒙底。出世冥此真如。使稠林邪逕之人景法門而無倦。渴愛聾瞽之士慕探賾而知迴。道樹始於迦維。德音盛于京洛。恒星不見周鑒娠徵。滿月圓姿漢感宵夢。五法用傳萬德方兆。華俗潛啟競扇高風。資此三明照迷途之失。憑茲七覺拔長夜之苦。屬值皇帝菩薩應天御物負扆臨民。含光宇宙照清海表。垂無礙辯以接黎庶。以本願力攝受眾生。故能隨方逗藥示權顯因。崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祇皆蒙誘濟。人興等覺之願。物起菩提之心。莫不翹勤歸宗之境。悅懌還源之趣。共保慈悲俱修忍辱。所謂覆護饒益橋梁津濟者矣。道既光被民亦化之。於是應真飛錫騰虛接影破邪。外道堅持正國伽藍精舍。寶剎相望。講會傳經德音盈耳。臣昔未達理源。稟承外道。如欲須甘果翻種苦栽。欲除渴乏反趣鹹水。今啟迷方粗知歸向。受菩薩大戒。戒節身心。捨老子之邪風。入法流之真教。伏願天慈曲垂矜許。謹啟。 > On the seventeenth day of the fourth month, the Palace Attendant, General Pacifying the Front, and Governor of Danyang, Prince of Shaoling, submitted a memorial saying: 'Your subject Lun has heard: The majestic marks of the Tathāgata tower high, mounting the pinnacle of existence; his subtle and wondrous form-body spreads broadly, manifesting beyond all limits. Taking the golden wheel as a pretext, he enlightens beings; relying on the silver grains, he responds to ordinary mortals. Whetstone to the sharp blade of prajñā, he gathers the wondrous fruit of nirvāṇa; floating upon the bitter ocean of birth and death, he ferries across to the other shore of eternal bliss. Thus he can lower clouds of compassion and drop rains of amṛta. Across the seven places and eight assemblies, the meanings of his teaching and conversion are inexhaustible; in the four truths and five periods, the methods of his benefit know no bounds. All is clear as ice and glorious as the sun; the fog clears away and the clouds disperse; torch-fires obscure their glow, and dust and heat naturally calm. It can be said that entering the world, he transforms those at the bottom of ignorance; leaving the world, he merges into this suchness. He causes those in the dense forests of heterodox paths to gaze upon the Dharma-gate without weariness; he leads those of thirsting desire, blind and deaf, to admire the profound depths and know to return. The Bodhi-tree began in Kapilavastu; the virtuous sound flourished in the capital of Luoyang. The fixed stars were invisible when the Zhou observed the sign of pregnancy; the full-moon circular form appeared when the Han was moved by the night dream. The five dharmas were transmitted accordingly, and the myriad virtues began to dawn; the Chinese customs were imperceptibly illuminated, vying to fan the lofty wind. Relying on these three vidyās, he illuminates the errors of the lost paths; trusting in these seven factors of awakening, he uproots the suffering of the long night. It is our fortune to encounter the Bodhisattva Emperor, who responds to Heaven to rule creation, facing south from the imperial screen to oversee the populace. Harboring light throughout the universe, he clears and illumines beyond the seas; bestowing unhindered eloquence to receive the common people, he gathers and protects sentient beings through the power of his fundamental vow. Thus, according to the situation he administers medicine, showing the expedient and revealing the causal, exalting the purport of the One Vehicle and broadening the foundation of the ten grounds. Consequently, the myriad states turn toward it, all receiving the true knowledge; spiritual deities, both hidden and manifest, all receive his guidance and salvation. People give rise to the vow of equal awakening; beings produce the bodhicitta. There are none who do not yearn and labor toward the realm of the fundamental lineage, or rejoice in the path of returning to the source. Together they maintain compassion; together they cultivate patience. He is what may be called a protector, a benefactor, a bridge, and a ferryman. Since the Way is so gloriously shed, the people are likewise transformed by it. Thereupon the true arhats fly their staves, soaring into the air and casting their shadows, shattering the heterodox; those of outer paths firmly uphold the true state. Saṅghārāmas and pure retreats, jeweled temples face one another; lecture assemblies transmit the scriptures, and the sounds of virtue fill the ears. In the past, your subject had not arrived at the source of principle and adhered to heterodox paths, just as if wishing for sweet fruit, one should conversely plant bitter sprouts, or wishing to dispel thirst, one should instead run to salt water. Now I have uncovered the deluded directions and roughly know where to turn. Receiving the great bodhisattva precepts, I restrain body and mind; renouncing the false wind of Laozi, I enter the true teaching of the Dharma stream. Prostrate I pray that the heavenly compassion may bend down to grant permission. Respectfully memorialized.' > — English (machine translation) (machine translation) - [Previous: 4.6](https://indike.org/pramana/in.bauddha.taisho.2103.4.6) - [Next: 4.8](https://indike.org/pramana/in.bauddha.taisho.2103.4.8) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2103.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.4.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.4.7](https://indike.org/pramana/in.bauddha.taisho.2103.4.7) · Pramāṇa