廣弘明集 16
English (machine translation) 16
- Language
- English
16.1
Compiled by the monk Shi Daoxuan of Ximing Temple of the Great Tang
16.2
Chapter 3: Virtues of the Buddha (Part 2)
16.3
Memorials and Letters Expressing Thanks and Describing Buddhist Affairs (fourteen pieces) by Emperor Jianwen of the Liang
Inscriptions on Monasteries, Stūpas, and Images (ten pieces) by Shen Yue and others of the Liang
16.4
Memorial Presenting Coins to King Aśoka Monastery
16.5
Emperor Jianwen of the Liang
16.6
Your subject [Xiao Gang], speaking his tabooed name, states: Your subject has heard that the joint prayers of the eight kingdoms were an affair that elevated the origin of the Dharma; that the seven regions were all endowed with it was a principle fully manifested in the gushing springs. Thus the ivory couch and the white parasol could never be seen without a cause; the golden vase and the jeweled reliquary-casket emerged solely through conditions. We humbly reflect that Your Majesty suspends the heavenly mirror within the realm and exercises great expedients across the universe. As the three realms of existence share in a single dream, You shine upon them with the sun of wisdom; as the hundred herbs wither alike, You moisten them with the rain of compassion. Your movement and stillness do not stem from Yourself; Your walking and abiding accord with external things. None is able to give it a name; how could your subject praise it? Therefore, beside the illustrious light of the red book, former histories appear insignificant in their portents; compared to the magic herbs and radiant jades, past generations seem trivial in their treasures. What is truly hard to encounter are the relics of the Tathāgata's true form: illuminating the precious vase, gleaming upon the virtuous water, like beholding chain-links of bone, like seeing a dragon's jewel. Were it not for sage virtue and awe-inspiring spiritual power, there would be no means to encounter such rarity! Devas and humans place them upon their heads; near and far turn their hearts in refuge. Your subject humbly hears that King Aśoka Monastery is just now to be adorned, with a bestowal of millions of gold pieces and generous gifts from the ten storehouses, treasures displayed from the River treasury and funds issued from the Bureau of the Water Clock. Monks bear earth as the great edifice is being constructed; arhats stretch the cords as the lofty stūpa is about to be raised. Filled with boundless joy, I respectfully present one million copper coins. Although my devotion matches the scattering of flowers and my mind accords with the inexhaustible, my modest gift is merely like trickling drops, utterly base and next to nothing. Presumptuously venturing to bring this to Your imperial attention, your subject humbly submits this memorial with trepidation and sweat. Respectfully submitted.
16.7
Memorial Expressing Thanks for the Bestowal of an Image of Ascetic Practice and Buddha Footprints
16.8
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: The Palace Attendant Gu Jie conveyed the imperial decree, bestowing a gilded-bronze image of the Buddha in ascetic practice along with Buddha footprints and offering implements to be kept and venerated. Your subject humbly considers that after six years beneath the Bodhi tree, the Buddha surpassed the four Māras; with the thousand-spoked wheels on His soles, His virtue perfected the myriad goods. Therefore, those who see or hear Him awaken to understanding; those who encounter Him have their defilements dispelled. The Heavenly Hearing has extended its lofty grace and graciously bestowed protection and reward. I have respectfully adorned the balustrades and chambers, purified my body and mind, and now gaze upward toward the compassionate light, awaiting its illustrious descent. Even a thousand eloquent speakers with the four analytical knowledges could not fully express my heart; how could a light brush and fragile paper express my gratitude? Unable to bear my humble feelings, I respectfully submit this memorial to convey my thanks. Respectfully submitted.
16.9
Memorial Expressing Thanks for the Imperial Command to Join in Welcoming the Buddha
16.10
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: The Palace Secretary Zhou Ang conveyed the imperial decree graciously granting me the favor of taking part. Your subject immediately went to Jianyuan Monastery to await the Dharma-body. When the golden mountain arrived, the royal messenger consoled and inquired after me. Glorious favors have repeatedly accumulated, leaving me without words to express my gratitude. Unable to bear my humble feelings, I respectfully submit this memorial to express my thanks. Respectfully submitted.
16.11
Memorial Replying to the Imperial Decree Permitting Me to Follow the Relics into the Palace for Worship
16.12
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: The Palace Attendant Wang Jingyao arrived and conveyed the imperial decree graciously inquiring after me, and also permitting your subject to follow the relics into the palace to pay homage. Respectfully receiving this, the autumn hues were clear and bright, presaging luminous portents. Lately, your subject's body and mind have been free from hindrances and afflictions. Tomorrow, I will accompany the precious reliquary-casket, bowing respectfully as I arrive. Without growing wings, I have no need for supernatural powers; in body I ascend to the Pure Land, soaring high through the Changhe Gates of Heaven. Treadling upon lotuses cannot compare to this; climbing jeweled stairs cannot match its weight. This extraordinary grace of guidance truly surpasses my initial hopes. Looking at this worldly bond, I am overcome with joy and veneration. Respectfully submitted.
16.13
Memorial Expressing Thanks for the Bestowal of Bronze to Make the Dew-Receiving Basin for the Stūpa of Shanjue Monastery
16.14
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: The Palace Secretary Chen Sengcong conveyed the imperial decree graciously bestowing 13,000 catties of bronze for making the dew-receiving basin for the stūpa of Shanjue Monastery. This may be called the treasure of Xiuyang, and indeed the gem of Kunwu. Unchanging in dryness or dampness, it reveals its rarity in the ninefold casting; well-suited to cold and heat, it finds use in tuning the six pitches. Furthermore, divine dragons bear its children to illumine this wondrous stūpa; golden birds hold banners in their beaks to adorn this lofty pinnacle. Hangu Pass would be ashamed of its celebrated songs, and Linzi would feel humbled by its auspicious responses. Containing sunlight like a burning mirror, it is likened to the wheel of the sun; collecting amṛta into the basin, it may well be called heavenly wine. My forest of words is fundamentally deficient, and my mental eloquence is also ashamed; merely bearing this profound grace, in the end it is difficult to express my thanks. Unable to bear my sincere gratitude, I respectfully present this memorial. Respectfully submitted.
16.15
Memorial Expressing Thanks for the Imperial Command to Enter the Guangyan Hall for Homage
16.16
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: The Palace Attendant Wang Jingyao conveyed the imperial decree graciously expressing solicitous concern and ordering me to enter the Guangyan Hall tomorrow to pay homage to the Dharma-body. Respectfully receiving this, your subject has broadly received imperial grace. Tomorrow I shall reverently keep the opening of the gates and respectfully arrive, repeatedly ascending to the Pure Land through this imperial favor. Accumulated wind and deep water are insufficient as metaphors. My humble heart leaps with awe, and words fail me to express my thanks above. Unable to bear my humble feelings, I respectfully submit this memorial to express my thanks. Respectfully submitted.
16.17
Memorial Expressing Thanks for the Imperial Command to Oversee the Erection of the Stūpa Pillar at Shanjue Monastery
16.18
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: I humbly observe the imperial decree commanding the Director-Attendant Wang Tanming, the General of Materiel Shen Hui, and the Imperial Guard Wu Jing to oversee the erection of the stūpa pillar at Shanjue Monastery. Hereupon, receiving the sage's grace, spiritual power is graciously sent down, commanding these officials to construct this lofty spire. A jeweled stūpa rises into the clouds without needing the Joyous Garden; the crystal edifice is singularly erected, rivaling the Dragon's Ocean. Great turtles bearing mud would not suffice as an extraordinary sight; Śāriputra drawing the cords appears inferior in comparison. Looking up at the compassionate moisture, I am overcome with joy and veneration; looking down upon my past vows, my tears and choking sighs secretly increase. Unable to bear my deep gratitude, I respectfully present this memorial to express my thanks. Respectfully submitted.
16.19
Memorial Expressing Thanks for the Imperial Visit to Shanjue Monastery to Inspect the Pillar, with the Imperial Reply
16.20
Your subject [Xiao Gang], speaking his tabooed name, states: On this day the imperial chariot visited Shanjue Monastery. Where Your majesty and divine power reached, the golden pinnacle was erected, soaring high to brush against the Taiching heavens and rising upward to meet the Kulou constellations. Already serene and clear, it is forever equal to a pure land; it will perform the Buddha's work and eternally benefit devas and humans. Your subject's sincerity in bearing this on his head is a hundred times the ordinary measure. Unable to bear my humble feelings, I respectfully present this memorial to express my thanks. Respectfully submitted.
16.21
"The compassionate jeweled stūpa that you have constructed did not require much labor owing to the awe-inspiring spiritual power of the Buddhas: scarcely was effort exerted before it was raised up and established. The unseen and the manifest rejoice in admiration, and I too join in rejoicing. That I could not gaze upon it and worship together with you is my only regret." Imperial Decree.
16.22
Memorial Expressing Thanks for the Imperial Bestowal of Coins and White Sandalwood Incense for a Dharma Assembly
16.23
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: The imperial messenger conveyed the imperial decree graciously bestowing 200,000 coins, together with ten catties each of white sandalwood, frankincense, and agarwood, for your subject's Dharma assembly tomorrow. The edict on yellow paper first unlocked the treasury of coins; the auspicious vapor of blue clouds then gathered at the cassia palace. The currency is as precious as patterned tortoises; the fragrance surpasses splendid grasses. Scattering gold under the eaves reaches only military officers; accumulating grain to fill the home is merely distributed among relatives. They cannot compare to supporting this fertile field of merit to dispel the five hindrances, or entering these Dharma regulations to transcend forever the four floods. Borrowing words from Jingzu would still feel inadequate to describe it; borrowing the eloquence of Junqing would still fall short of an expression of thanks. Unable to bear my gratitude, I respectfully submit this memorial. Respectfully submitted.
16.24
Memorial Expressing Thanks for the Bestowal of a Cypress Stūpa Pillar and Ten Thousand Catties of Bronze
16.25
Your subject [Xiao Gang], speaking his tabooed name, submits this memorial: The imperial messenger Lü Wenqiang conveyed the imperial decree bestowing upon your subject one cypress stūpa pillar and ten thousand catties of bronze for the construction of the Tianzhongtian Monastery. The nine regions contribute metal, and towering trees of a thousand fathoms are selected. The Brahma-wheel will shine eternally, and the jeweled stūpa is newly raised. The Xia dynasty would feel ashamed of its divine cauldrons, and the Jin dynasty would despise its weather vanes. This causes blessings to spread throughout the realm and merit to uplift all without exclusion. Being mediocre and foolish, your subject has received this supreme good: joyous acceptance fills my heart, and the light of grace illuminates my countenance. Lacking words to express my gratitude, and unable to bear my profound veneration, I respectfully present this memorial to express my thanks. Respectfully submitted.
16.26
Vow for the Thousand Buddhas
16.27
Emperor Jianwen of the Liang
16.28
I have heard that the nine regions are divided, and the four classes of people have different customs. The waves of confusion easily stain them, while the foundation of wisdom is difficult to lay. Therefore, when the mirror of the tranquil Dharma-body reflects, it responds to whatever moves it. It cleanses ignorance in the sea of desire and ferries sentient beings aboard the jeweled ship. Sometimes gentle compassion guides them to let go; sometimes a slight smile draws forth their sorrow. Skillful words are spoken from the mouth; slanting light enters through the crown of the head. Ever since the twin śāla trees showed forth their light and the Golden River concealed its brilliance, beings of the semblance-Dharma age have sought and yearned for visible forms. Although the thousand sages have different traces, their single wisdom travels the same path. Your disciple, So-and-so, has long been submerged in the waves of delusion and has continuously drifted in the foam of suffering, failing to give rise to the tree of wisdom and not yet opening the lamp of the mind. Yet, as a single thought of good arose, I have reverently fashioned these Thousand Buddhas. Although the unexcelled, unconditioned ultimate mark is difficult to distinguish, and marvelous wisdom that is neither empty nor existent cannot be observed, yet with dark blue hair like sunlight and lotus eyes like the moon's face, I hope they may perpetually manifest my sincerity and reverence, and forever express my heartfelt aspiration.
16.29
Appeal on Behalf of Others for the Making of an Eighteen-Foot Gilded Lacquer Image
16.30
Emperor Jianwen of the Liang
16.31
The monk So-and-so respectfully states: I humbly reflect that the sun of wisdom has hidden its reflection and the wheel of compassion has ceased its response. Karma follows the tossing of afflictions; craving is woven according to emotional desires. In vain do we pity the jewel hidden in the garment, unaware of holding a famed treasure; from afar we sigh over the golden leaves used to stop weeping children with empty words. Were we not to manifest this superior karma and plant those marvelous conditions, how could we depart from this hall of the mind and remove this cave of the body? Therefore, the crystal dragon stūpa laments eternally over the Buddha's left-behind whiskers, and the bright-mirror stone grotto lingers alone before the preserved shadow. I, So-and-so, long ago made a vow to fashion an eighteen-foot lacquer Buddha image on behalf of all the beings of the six paths and four forms of birth. Months and years have slipped away, and conditions are easily snatched away. I have constantly feared that this transient body would suddenly follow the water-drawing, and that the retribution of returning to nothingness would flash like lightning. Now I establish sincere devotion to fulfill this original vow, so that the gathered moons display their countenance and the golden mountain manifests its traces. Seeing this form, goodness may arise; hearing the name, evil may be abandoned. May it pull out the painful afflictions of the six sense-bases and dispel the burning blaze of the five fires! However, the four treasures are often depleted and the seven kinds of wealth are mostly lacking. Looking up to the twin lotuses, I sigh in solitude; gazing upon the svastika, I have no way forward. If you could slightly detach from the five perils and make modest donations of the four requisites, uniting this unseen compassion to accomplish this karmic cause and effect together, then the merit of the plain silk will not belong only to past ages, and the reward of scattering flowers will be verified in future conditions. In speaking of goodness there is no extravagance; in my words, there is much shame. Respectfully stated.
16.32
Directive to the Monastic Controller
16.33
Emperor Jianwen of the Liang
16.34
In this province, monasteries and caityas stand in rows on their foundations. Although many decorations are provided and offerings are lavishly prepared, when one observes their external appearance, they are invariably luxurious and extravagant, yet in the realm of mind there is truly something not yet broadened. Why is this? In casting gold, carving jade, incising lacquer, and painting tiles, one's purpose is to reverently transmit the responsive body and direct one's thoughts from afar to the miraculous awakening, yearning for the first dawn at the Kundika Dragon and pursuing the lingering longing for the Crane Forest. Therefore, 'Sacrifice to the spirits as if they were present.' When the way of revering the spirits is carried to the utmost, then the further we are from the Sage, the deeper the principle of cherishing the Sage must be. The various monasteries of this land merely display images temporarily on the day of his responsive birth; from then on, they lock them away in boxes and hampers. They even take the leaf garments from their bodies, and straightaway remove the flames from their crowns. Sometimes ten Honoured Ones and five Sages dwell together in a single cupboard; sometimes Great Beings and Tathāgatas are hidden together in one chest. Truly it may be said that their minds are contrary to their deeds, their outward appearance is right but their feeling is wrong; prideful thoughts abound, while the mind of vigor is slight. In ancient times, the red casket within the stupa merely transmitted relics; the white parasol at the Elephant Head did not signify the whole body. Now, pursuing the past through painted portraits can still cause officials and commoners to know reverence; casting statues in gold will ultimately make the King of Yue cherish memories. By analogy, the Longquan sword can still leap from its scabbard; likened to tigers and wild oxen, they are still spoken of as escaping their cage. How much more so for the Greatest and Perfectly Compassionate, the Unsurpassed Mass of Goodness! Hearing his name dispels affliction; seeing his form leads one onto the Path. How could one treat this carved incense with neglect, or stow this wooden image away, concealing the jade ūrṇā and sealing up the golden palms? This is neither like Rājagṛha, where he entered the Four Deva Realms for a long time, nor like the Jetavana, where he closed the door for three months. The jeweled hall is visited in vain, the jade stairs are open to emptiness; the dense curtains are not opened, yet this is not Dong Zhongshu's crooked scholarship; the red walls are kept shut, seeming like Shaobing avoiding his enemy. Moreover, the vast halls have clouds hanging over them, and the lofty eaves rise like perching birds. If they are placed upon jade thrones and adorned with golden ornaments, no dust or haze will surely obscure the wheel-like countenance, nor speckle the moon-like face. Dense lapis lazuli windows will naturally keep gentle breezes from entering; fine dragon-whisker screens will suffice to keep flying swallows from passing through. In addition, the principle of reverent respect will surely be exalted, and the mind of bowing to the feet will be even deeper. Let an instruction be issued immediately, making this an everlasting model to follow.
16.35
Letter to the Marquis of Guangxin
16.36
By Emperor Jianwen of the Liang
16.37
Gang speaks: News from you has long been cut off, and I am ever anxious with longing. The wind is stern and the cold is bitter; I hope that you are tranquil and harmonious. I respectfully understand that at the Vimalakīrti Dharma assembly you personally received the words from the golden mouth. The treasured words rivaled Mṛgadāva; the principles were as congenial as Gṛdhrakūṭa. Here the subtle and secret treasury has flourished, and from here the adorned bodhimaṇḍa has been further propagated. Not only did the mind-lamp shine at night, but the blossoms of thought also took flight in the morning. Your expansive thoughts of broad clarity were originally superior in the inner teachings. Now you accompany the chariot of the ten virtues and open the road of the eight governings; flowing with the waters of prajñā, you wash away the dust of mental consciousness. To put forth spring sprouts in this way will surely yield autumn fruits. I ever recall the splendid gathering at Hualin, where I also humbly occupied the lowest seat. From morning to night, we bathed in wondrous words. When the assembly was over and the day lingered, we retired to the side pavilion; hand in hand, we ascended high places and engaged in conversation and laughter. Looking up at the nine stories, peering down upon a hundred cubits: the moon stirred in the golden pond, and the jade trees held the breeze. At that time, it was truly worthy of being called Dharma joy. Now I have rolled up my carriage curtains and ride post horses in a remote corner. Hearing that the rain of wisdom is pouring down, I am filled with leaping joy. In vain I gaze up at your torrent of eloquence, with no way to receive your teachings. I am empty and have nothing, unable to brighten my inner spirit; conditioned by delusion, love arises, and I sigh that it is hard to extricate myself. Furthermore, since descending from my carriage, doctrinal discussions have become ever fewer. Old memories are exhausted, and new understandings have not yet been tasted. I feel ashamed of reciting by mouth, and I also lack mental eloquence. I am forever unsuited to receive the poured vessel, and ever ashamed before the dyed cloth. Thus, as the clouds of compassion gather and the ocean of wisdom is deep, I hope that at times a few drops from the edge of the shadows and the remnants of the waves may be sprinkled upon me. But separation accumulates more and more, and words of longing fill my eyes. I hope you will graciously receive this. My words do not fully convey my heart. Respectfully stated.
16.38
Letter to Dharma Master Huiyan
16.39
By Emperor Jianwen of the Liang
16.40
The five obscurations have dispersed into the void, and the radiant light heralds the season. A hundred flowers of varied colors weave silk into spring. How is your noble health? It must always be serene and well. Contemplating the pure and empty, you dwell beyond the wind and clouds; letting your mind roam and entering the principle, you enjoy much joy of samādhi and prajñā. This disciple is entangled in worldly affairs and deeply exhausted. Turning my gaze toward the northern ridge, my admiration for the worthy has long accumulated. I hope the time of our meeting can surely be arranged. Those who have a karmic bond are as if thirsty and hungry. Awaiting your arrival, one day feels like three years. Thinking of propagating benefit, the principle should surely not go astray. I send this letter without fully expressing my feelings. Gang bows in reverence.
16.41
Since morning, the vapor of rain has brought a distinct early chill. Having taken care of my health for a long time, I have gradually gained strength. Although in other dharma realms the conditions for teaching have briefly ceased, within the Jetavana there is always dialogue. My deep longing and anticipation accumulate without cease. Long relying on Master Qian, I frequently expressed my thoughts; I do not know whether the monk of 'artful smile' conveyed them or not. Since yesterday and the day before, subtle discussions of doctrines have assembled: the dragons and elephants were fully united, and those worthy of offerings all gathered. The torch of wisdom opened the mind, and amṛta entered the crown of the head. Interspersed with wholesome banter, our joy was truly complete. My feelings of yearning are increasingly boundless. In the past, during my youth, I heard your instructions; I received the teachings for only a brief time and did not bow deeply toward the north. Although different from dhyāna, it was like pouring water on flowers. Now, taking advantage of traveling west, I especially preserve my original intention: inquiring into principles and resolving doubts rests upon the brightly virtuous. Unexpectedly, prajñā met with hindrance; the manifested illness has not yet recovered. With nowhere to ask the way, how can my lamentation ever end? I respectfully understand that the imperial carriage has recently visited the monastery; I hope at this time to obtain a single meeting with you, to debate in the room of green beans, and dispel doubts in the lodge of red flowers, pursuing the longstanding affection of former years and expressing the humble thoughts of this day. For this matter and this appointment, I surely hope there will be no failure. Sending this to convey inquiries, I await your reply. Gang speaks, bowing in reverence.
16.42
Letter in Reply to the Prince of Xiangdong
16.43
In the fine scenery of late spring, the wind and clouds are radiant and beautiful. The orchid leaves can be held in hand, and one can bathe in the Yi River. In Shaonan, you, my brother, have few litigations, at times resting beneath the shade of the sweet pear; governing Jizhou, you temporarily pause the affairs of lifting carriage screens. Tang Jing presented the rhapsody of great words; An Tai expounded the eloquence of linked rings. Exhausting the beauty of recreation, is it not truly delightful? In early spring, I lay ill, becoming utterly worn out and depleted. Even with the white deer of the Western Mountains, I fear I could not recover; with Ziyu's red pill, I still worry about not rallying. Lying prostrate in Liu'an, I often think of Bian Que's inquiries; quietly resting within four walls, my thoughts are cut off from the incense of the cultivated capital. How could I expect Mañjuśrī's arrival? I merely think of the eloquence of the guest from Wu. Just then, our Emperor's compassion covered the whole realm, and amṛta was proclaimed. The silver drum was sounded at the treasured monastery, and the golden wheel was turned on the fragrant earth. The Dharma thunder startled dreams, and the wisdom sun illuminated the morning. Monastics and laity converged like spokes, gathering from far and near. The audience of lay and ordained numbered some twenty or thirty thousand a day. Yet I alone, obstructed by illness, was prevented from hearing the Dharma. How could this merely be Yang Pu's sorrow beyond the passes, or the regret of delay in Zhounan? On the thirteenth day, I only then attended the Dharma banquet. That is why when Junzhang recently returned, I was unable to hold a brush. Jingzu advanced earlier, barely able to bear his clothes. Whenever I reflect on this, I am afflicted and lose my bearings. The River is so long; waking and sleeping, I long for you. Every time I receive my brother's letter, my minor ailments are dispelled. There will soon be another messenger; here I have nothing more to express.
16.44
Inscriptions and Eulogies for Monasteries, Stupas, and Buddha Pagodas
16.45
Stone Inscription beneath the Pagoda of Zhiyuan Monastery by Wang Huan, Vice Director of the Left of the Southern Qi: One Piece
16.46
By Shen Yue of the Liang
16.47
When the Buddhist teachings flowed east, they were initially not very prominent; beginning in the capital Luoyang, they flourished to the east of the Yangtze. The late General of Chariots and Cavalry under the Jin, Wang Shao of Langye, possessed solitary insight and profound awakening, with faith and understanding deep and subtle. North of the ancestral temple of Duke Wenxian, he built the Zhiyuan Vihāra. At its inception, fragrant trifoliate oranges formed its hedge; hence the name was established from the circumstance. Although the rooms and halls were orderly, a precious pagoda had not yet been erected. Shao's great-great-grandson, Wang Huan, Vice Director of the Left of the Department of State Affairs and Grand Administrator of Nan-Xuzhou, deeply penetrated the characteristics of phenomena and thoroughly comprehended the ultimate principle. His diligent sincerity was manifest without, and his hidden benevolence was broadly practiced within. For eleven years he did not eat past noon. Though assisting with affairs at court, his activities bordered upon the mango grove. Formerly serving as administrator of Xiangzhou and planting banners in the Liefu region, his rank rose with his years, and his stipend increased with the seasons. Considering the abundance of imperial favor and the high regard of the sovereign, his charge was situated in the eastern region, entrusted deeply as an outer bulwark. He wished merely to exhaust his ability and mind, leaving nothing undone that he knew of, bringing harmony to the people below and proclaiming sage favor above. Yet he considered his own strength weak and the road far, feeling ultimately ashamed of his meager results. Moreover, righteousness is limited to this life, while retribution falls short in future fruits; this was not the way to repay great favors in the dark paths, or convey sincere devotion through distant kalpas. From the moment he took up the post in Henggao and parted his hairpin at the Paizhu stream, he vowed to gloriously erect five tiers at the old monastery. Giving up and cutting down his regional stipend, he set aside one-tenth, collecting in all three hundred and sixty thousand coins. On the third day of the sixth month of the sixth year of the Yongming era of the Qi, which was an auspicious hour when the Wood Phase was about to open and a propitious day when the Supreme Emperor stepped across heaven, he erected the lofty emblem toward the azure clouds and laid the multi-layered foundation in the dark earth. Reverently wishing that the imperial dwelling receive blessings and good fortune arrive, that the eight spirits guard the chamber and the myriad earthly deities protect his person; that the precious reign be exalted and distant, firm as Mount Sumeru, and the divine span be vast and enduring, matching the track of the permanently abiding. May the various sages extend good fortune, imbibing the heavenly harmony in the Shaowei constellation; may the regional princes flourish, broadcasting the family brilliance across Liang and Chu; may the queens and ministers transmit the wind of mutual deference, and the common folk be bestowed with the virtue worthy of ennoblement. May sentient beings be joyful and things not die young; may fine grains yield bountiful harvests, with surplus grain remaining in the fields; may the wilderness submit and the border towns cease their watchmen's clappers. May every household be equipped with the ten virtues, and every person cherish the six perfections. May the hordes of Māra bow their heads, and non-Buddhists bend their knees. May fuel be withdrawn and fire extinguished; may swords be broken and spearheads destroyed. May those in dark torment be saved from Avīci, and ascend through divine transformation to Akaniṣṭha. May all in the three realms and five paths share this vow. Inscribing this stone in the deep earth, let this mind be made manifest.
16.48
Text on the Inscription of the Buddha's Halo by Prince Jingling of the Qi: One Piece
16.49
Now, the principle pervades emptiness and tranquility; though cast in a mold, it cannot be transmitted. Karmic action stirs response through causes; without forms and characteristics, there is no way to effect resonance. Therefore, the luster of the sun and the radiance of the moon shine brightly beyond heaven; their scattered rays in all directions are but a foot away from the world of dust. The Grand Ancestor Emperor bathed his collar in the water of wisdom and focused his spirit on the pure realm; weary of the world of the jade terrace, his spirit departed for the treasured land. Prince Jingling, whose taboo name [is recorded], wept that the Bright Terrace was no longer attended, and grieved that the high mountain was growing distant. Longing for King Kundika, his sorrow intensified at the twin trees. Ever contemplating what could brightly manifest divine merit and exalt wondrous deeds, nothing surpassed casting gold to depict the excellent marks and employing craftsmen to transmit the forms. In the fourth year of the imperial Qi, on the [...] month, [...] day, he reverently created an image of Śākyamuni. Its reverence and beauty came as if from heaven, not made by worldly craft. Its color matched the retained shadow, and its subtlety surpassed sandalwood. May the longing of the Crane Forest be forever marked through myriad kalpas; may this glorious trace be carved to remain imperishable. Thus it is said.
16.50
Inscription on Amitābha Buddha
16.51
The Dharma-body has no form; / the permanently abiding is not a shape. / Emptiness of principle responds to conditions; / the extinction of wisdom acts as the spirit. / At the limit of stillness, a sound resounds; / the great night opens the dark. / Vast is the distant longevity, / neither measured by years nor by age. / Sentient beings love carved adornments; / humans value precious ornaments. / In moderation, desires are stirred; / when feelings are fulfilled, entanglements cease. / Utmost is the deep Sage; / flowing benevolence stirs compassion. / Complying with that worldly mind, / he accomplishes these vows and power. / Oh, behold that Pure Land: / it is both magnificent and adorned! / Jade roads of varied colors, / groves and ponds radiant and bright. / No womb, no pregnancy: / one transforms from other lands. / Entrusting rebirth therein, / in purple calyxes and blue chambers. / Looking back toward the land of Peaceful Nourishment, / rising thoughts journey afar. / Though the path of retribution is long, / from the mind it is but a foot away. / Where can hidden sincerity be lodged? / Carving the spirit manifests the trace: / resembling the Honoured Countenance, / painted in gold, inscribed in stone. / Following the helm upon jade sands, / now coming, now going; / crystalline precious trees / send forth sounds with the wind. / May I journey to that realm, / in the morning yearning and thinking of it! / The seven treasures are not what I admire; / the three clearances are what I revere.
16.52
Inscription on the Auspicious Stone Image (With Preface)
16.53
Divine responses are subtle and distant, leaving no traces that can be pursued. When the path of the mind is illumined and unimpeded, whatever evokes resonance meets with compliance. Our Emperor, embodying the spiritual and presiding over the ultimate realm, draws upon sagely wisdom and looks down upon the celestial sphere. Both the unseen and the manifest form a unified order; there is none whose thought does not submit. When the two primal forces harmonize their virtues, and the five essences assist in transforming [all], they penetrate down to the deep springs below and reach up to the azure heavens above. Heaven ceases not its auspicious omens, and Earth does not extinguish its felicitous portents. The ten abodes are faintly glimpsed amid the forested precincts; arhats make their mysterious presence felt in the clear night. The white curl raises like the moon, casting its brilliance into the Brahma chambers; wonderful feet tread with spiritual pace, pacing the pepper-plastered halls. As for affairs recorded on silk and bamboo, which already manifest auspicious blueprints, they all gather like drifting clouds and accumulating mists, filling the tablets and covering the records. The thrice-hooked black [stars] reappear after a thousand ages; the bright, rich dew falls before the phoenix canopy to moisten the palace steps. None of these were recorded in the days of Shun; they were rarely bestowed during the reign of Yao. How could they merely be the red bird fluttering its colors, or the black millet mutually gathering? Fine jade came from afar from the northern Rong, traversing the Ruoshui to submit its substance—its lucid moisture and rare wonder, unviewed across ages. White metal recently issued from the eastern mountains, cleaving hidden cliffs to reveal portents—overflowing cliff and peak, uncarved by the vast spirits. Even the exceptional gift of the white ring and the precious jade of candle-silver are utterly nothing compared to this. Metal and stone are hard as shells, not substances that float or swim. Were it not for virtue honed in hidden progression and a stimulus reaching its utmost to move the spirits, how could an unyielding, sinking substance transform to reveal a light, floating appearance? In the seventh year of the Yongming era, in a certain month, there was an auspicious stone that set forth afar from the heavenly ford. Drifting upon the sea, it rode the tide and turned back to arrive from afar. Manifesting its wonder at the Zhe River, it presented its rarity to the forbidden park. Its luster equaled carnelian and jade; its color matched refined gold. The Emperor looked with regard upon the easy opening of the mysterious portal and praised the unfathomable ways of the hidden response. Though the analysis of phenomenal affairs remains silent and detached, in accordance with the mind it is within a mere cubit. Loving its unswerving, constant nature and praising its enduring form, [he thought] nothing better than to depict the wondrous image with candana incense and render the remaining likeness in the Jetavana forest. Thereupon he commanded famed craftsmen to engrave and carve it. The spiritual marks and auspicious blossoms were as splendid as divine creations. As for the remnants of carving and chiseling, the discarded fragments and off-cuts, whether square or round, small or large, all sank upon touching water. The carriages were stayed and the imperial retinue halted to personally inspect and test it. Truly, it was because the Dharma-body was lodged within it that it did not drown in the abyss of sinking jade; once split and separated, it required the water of floating gold. How consummate an auspicious omen! So marvelous is it! Daring to inscribe this precious gift, may it bring everlasting blessings to gods and humans. Its verse says:
16.54
Far-reaching is the Supreme Enlightened One! / Vast are his spiritual merits! / The four dhyānas are formless, / The three vidyās are all empty. / Revealing the spirit, he descended into the world, / Spreading dew to enlighten the ignorant. / Only the sagely realm of benevolence, / Secretly blends with the precious transformation. / The Way does not respond by traces; / Affairs are communicated through sympathetic resonance. / Sinking essence and floating substance / Came from afar, from the Rivers and Congling. / Boundlessly traversing the waters, / Dimly riding upon the wind, / It floated past the distant Jieshi, / To bring an omen to our realm's east. / Fittingly matching the imperial virtue, / It engaged the sovereign's heart. / Ever meditating on the Vulture Peak chamber, / He lodged his sincerity in the Brahma palace. / Carved and molded, / Beautiful features were depicted with exquisite craft. / Relying on this wondrous power, / The imperial fortune expands and the great undertaking flourishes. / Wearing the crown facing south, / May his longevity equal Mounts Hua and Song!
16.55
Inscription on the Image of Śākyamuni Buddha
16.56
Accumulating wisdom brings forth luminosity; / Accumulating causes accomplishes karmic action. / How was the Capable Benevolent One stimulated? / About to roar the wondrous Dharma, / He paused his light in the high heavens, / And was born from the right flank. / First venturing through the four gates, / He ultimately transcended nine kalpas. / Dimly seeking the spiritual nature, / Vastly pursuing the mysterious wheel. / Though the Way has its gateway, / Its traces leave no omen. / Object and self both pass away; / Mental activities are alike extinguished. / Once the subsequent mind is gone, / How could the hundred negations be exhausted? / Resonance relies on realizing the principle; / Sometimes it is stated through words. / Words do not knock of themselves; / What issues them is the body. / Whatever comes will surely be answered, / Like clay upon the potter's wheel. / Forms reciprocate and echoes respond, / Pertaining both to things and to humans. / Responding to us with a form, / Yet I am blind and ignorant. / Keeping watch over this great night, / How can I pull myself from this suffering? / Looking up, I trace the spiritual marks, / Whence the words of Dharma are uttered. / Were there no revered countenance, / In this darkness, who would see?
16.57
Hymn to the Thousand Buddhas
16.58
The Way entails common accords; / The Principle has no twofold return. / Illumining quiescent stillness, they are the same; / In form and appearance, both are negated. / A thousand Awakened Ones bend to respond, / Alternately tapping the hidden mechanism. / The seven revered ones are far away; / Gratefully we reflect upon their departures of old. / The past is already extinguished; / The future is without form. / A single kṣaṇa does not stay; / The three thoughts pass away together. / Neither permanent nor abiding, / Neither present nor past. / Though the Bhadrakalpa is long, / It is instantaneous like an echo. / Lodging in forests and leaning against trees, / Leaving the house and forsaking the family, / Former Buddhas and later Buddhas— / In their traces, there is neither high nor low. / Some wander in the adamantine realm, / Some are shaded beneath the dragon-flower tree. / Those who can master this purport / May be counted like the Ganges' sands. / In glorious blooms and myriad throngs, / They share this wondrous summit. / Earlier or later, varied and uneven, / Each vows according to strength. / Secretly tracking to propagate the Way, / When their numbers end, they ascend. / Vowing to behold the coming aeons, / May they forever bring virtue to conscious beings.
16.59
Eulogy to Maitreya
16.60
The Crown Prince had a stone Maitreya made, and the Director of the Imperial Provisions Commission composed this eulogy:
16.61
The vehicle and the teaching are fundamentally one; / The Dharma-gate is non-dual. / The foundation of karmic actions accumulates brightness; / Merit comes from piling up stages. / Vast is the long ford, / Distant are the remote reaches. / The Way has constant honor; / The spirit has no fixed vessel. / Casting off sandals like a royal house, / He comes to inherit the precious throne. / The sun of wisdom opens in the morning; / The rain of incense falls from the night sky. / Relying on resonance, he surely follows; / Depending on conditions, he arrives. / Our sagely heir apparent, / Models himself on Heaven as deputy. / Esteeming the marks beneath the dragon branches, / In reverent gaze, he loves and admires. / Engraving stone to depict the subtle, / Carving gold to render the secret. / Looking up to the utmost of wondrous craft, / Ascending toward equal profoundness. / Transcendent, setting aside the mundane; / Blended together, the principle is complete. / Reverently inscribing the mysterious traces, / Thus transmitting this distant excellence.
16.62
Title and Eulogy on an Embroidered Image (with preface)
16.63
In the Qi dynasty, in the fourth year of the Yongming era, the cyclical year being Bingyin, in the autumn, eighth month, the first day being Jiwei, on the second day, Gengshen: Lady Chen, who gave birth to the third imperial grandson, harbors subtlety and dwells in principle, radiant in wisdom and facing emptiness. Fastening her vows to the precious abodes, she raises her mind toward pure enlightenment. Reverently, through the prioress of Yuelin Temple, the bhikṣuṇī Shi Baoyuan, she made an embroidered image of the Revered One of Immeasurable Life (Amitāyus). Thereupon she made a eulogy, which says:
16.64
Manifesting marks in diverse appearances, / Transmitting forms is not done in only one way: / Carving jade to depict light, / Chasing gold to render the substance. / There is also a noble lady, / Cherishing fragrance and observing the superior rules, / Brightly bringing forth silk-embroidered feelings, / Mysteriously deploying precious techniques. / Elaborate patterns shine within; / Spiritual countenance radiates without. / Waters sparkle with golden sand; / Trees are hung with carnelian fruit. / Manifesting to tally with the pure fruition, / Coming to answer the wondrous prayers. / Cultivating elegance in the imperial chambers, / Soaring in splendor within the Brahma halls. / Through a myriad of these years, / Unto tens of thousands of these days!
16.65
Inscription Beneath the Stūpa Pillar of Guangzhai Temple (with preface)
16.66
Guangzhai Temple was the former residence of the Supreme Emperor, the old site of his temporary palace. It is located in a certain ward of a certain village in Moling County, Danyang Commandery, Yangzhou. Ever since he left these regions of Bin and Bo to grace the imperial capital, he expanded his estate in the eastern quarter and paced the city walls. The sagely mind kept an affection for leisurely simplicity, and he moved south of the outer wall, its significance matching the departure from Feng and its circumstance equaling the following from Hao. When he conquered and crossed the overflowing torrents to receive this precious destiny, he ordered the imperial gates to be widely opened, taking the Great Tenuity constellation as his residence. This not only matched Emperor Gao of the Han dynasty spreading his fortunes at Feng and Pei, but was also the same as Emperor Guangwu's nostalgic yearning for Nanyang. Thinking of ways to cause the sagely traces to flow forever and be handed down unfadingly: now, this affair is equal to Mount Sumeru, and its principle is endless as heaven and earth. Nothing could be better than gloriously erecting a precious stūpa to transmit it to posterity. Thus, in the sixth year of the Tianjian era of the Great Liang, the year being Xingji, the month matching the Huangzhong pitch-pipe, on the twenty-third day, Wuyin, of the leap tenth month, in the season of midwinter: thereupon, the pillar was planted in the dark earth, its towering height marking the azure clouds. Below, it penetrates the deep springs; above, it presses close to the Milky Way. It shall surely witness the grinding down of great stones in the Bhadrakalpa, and reach the utmost of the future in this Saha world. As for the radiance shone by vermilion light and the approach of rosy clouds, they are not only the favor of Heaven, but also due to the virtue of the Earth. The Emperor opened the Changhe Gate and built a bridge of boats along the Huai riverbanks. Meeting the divine breeze, the team of horses set off; crossing the floating bridge, they passed directly over. The glossy-ganoderma canopy drifted gracefully; the kingfisher streamers waved luxuriantly. Stepping down from the carriage and halting the retinue, he personally presented sincere reverence. Broadly gathering the fourfold assembly, they looked upon the sun and flowed forth together, propagating this vast cause to cover the boundless realms, following the same path to arrive together at the place of enlightenment. Thereupon he made an inscription, saying:
16.67
Vast are the eight directions; / Boundless are the nine provinces. / Where spiritual sages reside, / All omens manifest their auspiciousness. / Mount Shou was shrouded in mists; / Lightning coiled around the heavenly pivot's light. / The plains of Zhou were fertile and rich; / The five planets entered the Fang mansion. / From then until the distant reaches, / Names exist where the places have perished. / How can one know the Ruoshui? / How can one discern the Qiongsang? / Heaven gave him free rein; / Oh, how great is our Emperor! / Taking as foundation the former omens, / He serves as a boat and bridge for the world. / Tiered eaves and stacked structures, / The distant pillar gallops aloft. / The soil becomes a pure land; / The earth is a golden platform. / Relying on this Great Ultimate, / Broadly spreading, it soars. / How could it merely be the three realms? / How could it stop at the ten directions? / Moistening the feet of ten thousand ages, / Extending hands to a hundred kings. / With a single thought responded to, / May his longevity be without bound! / Long-lasting like the sun, / Enduring like the heavens!
16.68
Inscription on Qichan Hermitage
16.69
This temple was founded by Lord Cai, General Who Pacifies the West. In former days I was ranked beneath his banner, and took part in the initial planning and establishment. Now visiting again, I survey the past and stir with memories. Therefore, I compose this inscription to transmit the fragrant traces. It was in Yingzhou, in the third year of the Yonghui era, in a certain year, a certain month, a certain new moon, on a certain day. The cliff-dwelling spirits wander at ease; the remote ground lodges in dhyāna. The orchid chambers are thatched with fragrant herbs; the high ridges support the mist. Looking south one views the wilds of Wu; gazing north one faces the skies of the Huai. Far-reaching are the forest wetlands; vast are the river fields. With an empty mind one contemplates stillness; the marks of wisdom are pure fishing-traps. Looking upon this visited ground, sorrowfully I look back upon distant years. Pursuing benevolence, I was ranked from afar; dwelling in admiration, I relied upon it. Distributing plans for the spiritual park, assisting the construction of divine eaves. Looking upon the forbidden precincts and opening gardens, gazing at Vulture Peak and cutting channels through mountains. Dressing stones to adjust the reverberations, lodging in the principle and concentrating on the mysterious. The feather-banners have long since moved away; far off was the parting from pines and springs. Relinquishing the sash in the eastern states; the transforming sun set among western lotuses. Cliffs and hillocks have leveled and changed; fleabane and fallen leaves have drifted away. Once again I rely on the distant Han river; once more I follow the hanging banners. Formerly bidding farewell to the wondrous tent, today I attend the Brahma mat. Eight times the sea cranes have turned; nine times the cliff cicadas have buzzed. The pendant-flower is forever buried; the glorious traces are transmitted in vain. Following the seal-script embraced by clouds, I dare to proclaim this auspicious karmic condition.
First 69 of 71 passages. Read on
Linked texts (1)
- 廣弘明集 — Classical Chinese