廣弘明集 20.27

20.27

I venture to consider: observing the celestial patterns, the sun and moon are that by which constancy and brilliance are revealed; observing the human patterns, decorative embroidery and blazing flame are that by which illumination and expression are displayed. How much more so when the jade ūrṇā shines radiantly, surpassing the realm of gods and humans, and the empty liberation of the golden tablets arises beyond literary compositions! Although objective sphere and wisdom are merged in obscurity, and verbal speech is cut off, when songs and praises are composed, one may speak of them in outline. Thus, the Book of Documents records the "Announcement of Tang," and the chapters set forth the "Dream of Yue." In antiquity, the royal domain lay in Bo; now, the imperial enterprise is solely centered in Yangzhou. His merit extends throughout the world, and our lineage originates from this. How could it merely compare with the origins in Yaoxu, Shiniu, Qiaocheng, or Wenxian, or the Master of Dragons dwelling in Xia, or the Tang and Du entering Zhou? The Emperor hangs his robes and leans on the screen, distinguishing the quarters and righting the positions. Where carts and writings converge, in the south it reaches Jiaozhi; where the wind and clouds shower down blessings, in the west it gradually imbues the flowing sands. In military matters, he truly puts an end to weapons, wielding the sword that ensures life; in music, he manifests settled order, reducing the strings of Baoxi's zither. His ministers combine the sixteen virtuous ones, knowing the subtle and the manifest; his generals rival the twenty-eight heroes, like bears and tigers. Would he ever need the excursion to Rongcheng's Jade Chamber or the assembly in Guangcheng's Stone Room? Therefore, those who take it to heart forget outward forms; those who take refuge in it enjoy constant bliss. In the past, when the Wheel-Turning King protected the Dharma, the Southern Palace had the auspicious sign of a golden dragon; when Brahmā requested the Way, the Eastern Court heard of the auspicious omen of the jeweled canopy. Perfectly good and perfectly beautiful, he singularly towers over imperial reigns. In ancient times, the reason princes had instructors when going forth and guardians when entering, and were taught with winter feathers and autumn flutes, was truly because in the Zhou hymns the young and tender needed to rely on upright men, and in the Han dynasty superficial scholars relied on authoritative discourses. The Grand Tutor discussed the Lord of Meng, and the Younger Dai spoke of the Erudite of Ceremonies. The rare treasures of mountains and rivers can be known only by waiting for the suburban welcoming; the words spoken from within the tent require the reclamation of fields to be verified. Comparing the present with the past, the matter is quite otherwise. Our Crown Prince's achievements surpass Xuan-ni (Confucius); his Dao is superior to the work of the divination of Qi. His fame transcends Ji Fa (King Wu); why would he rely on the encomium of Bian Lan? He may be compared to the towering peaks of Heng and Hua, or to the surging waves of the Bohai Sea. He manifests loyalty and establishes filial piety; he cultivates conduct and speaks of the Way. He gives broadly and esteems benevolence; he acts on the subtle and accomplishes affairs. In wisdom, he discerns the dancing cock; in divination, he distinguishes the swarming ants. When he first entered official service, his achievements were clearly tested. His virtue embraced the Three Adjunct areas, and his authority swept across the Nine Streams. Commanding the troops with tiger-like presence, bearing the halberd and crowned with cicada ornaments; as Ford Officer he rescued those who were sinking, and all things looked up to the grace of his impartial division. In the regions of Yi, Dai, Qiong, and Min, the people yearned for the governance of his coming. In Chen and Cang, he left behind the transformation of wearing furs inside out; in the Huai and sea regions, his renown for the black cap was exalted. His majesty gradually reached Huangzhi, and his transformative influence moved across Chigu. In the south, he opened access to Shun's jade; in the north, he pacified Yao's willows. Chaoxian navigated the seas to pay tribute, and Yelang knocked at the border gates. Thereafter, embodying the Way, the thunder struck, the rain fell, and the clouds drifted. The Han used wushen, and the Jin solely relied on gengwu; he adds brilliance to previous luminaries and uniquely commands prime virtue. His grace is like the spring breeze; his benevolence is like the winter sun. Walking the Dao, he makes it his carriage; spurring the worthy, they form his team of four. He turns his attention to the leather bindings and fixes his mind on the light-yellow scrolls. Xu Shang's arithmetic and Wang Wei's archery manuals, the southern turtle's diverse theories and the eastern scryer's miscellaneous rhapsodies, Ren Liang's game of go and Xianmen's divination methods, admonitions inscribed on zithers and swords, and inscriptions cast on basins and vessels—there is none he does not understand as clearly as pointing to his palm, or tracing the Jing to distinguish the Wei. Moreover, with the phoenix-like charm of winds taking flight and luan-bird patterns like soaring flames, his subtle thoughts enter the realm of the matchless, while his great ideas encompass the primordial qi. His rhymes harmonize with the pitch-pipes; his ornamentation stirs the primal hues of heaven and earth. How could he need to seek approval from Yanxian, or make inquiries of Zhigui? Coming to the profound meanings of Mṛgadāva and the arcane teachings of the Dragon Palace, he summoned scholars from afar and personally mounted the lecture seat. His expressions became the model laws, and his words formed the standard rules. In dialogues with Wang Can, his deeds surpassed those of the Wei heir apparent; in exchanges with Cai Mo, his virtue towered above the Jin dual luminaries. He was like a suspended bell answering the sound, or like a street vat waiting to be scooped. Those of hasty mind followed in his footsteps; those who heard from afar took in his prevailing wind. Thus the secret teachings of adamantine firmness and the jewels of Dharma became obscure in nocturnal dreams; the emperor of Wuhuai did not perish, and Huaxu was moved in the night. Were it not for building the bridge of insight, brandishing the sword of wisdom, perfuming with the incense of the precepts, and bathing in the waters of concentration, how could the minute accumulations of emptiness, having passed through the Wise Kalpa, finally manifest as tiny grains of millet, or how could turning and revolving the concealed repository of gems be transmitted today? Furthermore, the texts of Daqin do not conform to the eight script styles, and the seal characters of Kangju differ from the six lines of the hexagrams. The Two Vehicles were first opened, compared to the horse conveying the hare; the single body equally converges, discarding the rhinoceros and venerating the elephant. The nourishing leaves grow ever more plentiful, and views and thoughts accumulate evenly. The fundamentally existent is subtle and distant; comprehension and the true cause mutually condition one another. Although speaking of provisional continuity, it does not apprehend a single shadow; yet this subsequent mind retraces the steps of the initial flame. Both taking their stand on liberation from inverted views, the lotus flower rises out of the muddy mire; both converging in the aggregate treasury, the bright jewel shines for the poor woman. Nature and characteristics are always empty; prajñā knows no theory of five periods. Defilements do not arise; nirvāṇa is the ancestor of myriad virtues. There was none whose essence he did not draw, whose main points he did not gather. He gathered those tortoiseshell scales and plucked these kingfisher feathers; the moistening pearl followed the water, and the jade was struck from the Kun mountains. Whenever the magpie gates opened at dawn, the companions of the Four Whiteheads of Shang gathered in the morning; when the fish lamps shone radiantly in the evening, the followers of Chen and Wu served him late into the night. All looked up to receive the divine regulations and personally received the sagely intentions. Thereupon, he bestowed an auspicious name, calling it Linked Bi-Discs. 'Linked' refers to holding pearls and being comparable; the 'bi-disc' is like the sun rising anew. In this year, when the Jupiter indicator is in Sheti and the star is in Jiande, the hundred Dharmas and clear gates are all fully prepared here. A thousand pieces of gold cannot alter it; uniquely lofty is this scripture. Comprising two hundred and twenty fascicles in all, it is titled The Linked Bi-Discs of the Dharma-Treasure. Although Dong Zhongshu's Jade Cup and Luxuriant Dew seem like leaning against reeds, and the Golden Pot and carved pillars seem like swallowing Yunmeng marsh, I, Yi, have long stayed as an unharnessed horse in Xihe and assumed office in the southern lands. Ten times have the phoenix pitch-pipes turned, yet only once have I received the dragon's radiance. In wielding the brush I have not been diligent, vainly glorying in the preface of Bu Shang; in investigating the magnificent models of antiquity, in my writing I am ashamed before the compositions of Kong Anguo. Respectfully I have compiled the noble ranks and titles and set them out to the left as follows: