廣弘明集 22.78

22.78

In homage it is said: Formerly, Śākyamuni manifested in the royal palace and feigned passing away amid the twin śāla trees. Once his subtle words were proclaimed, the ultimate truth was also made broad. The Buddha-lands received the grace of being embraced, and sentient beings were steeped in the wisdom that revived and enlightened them. From the time the tree of awakening cast its shade in the west and the shadow of enlightenment descended upon the east, the Han and Wei dynasties were truly the source, and Fu [Jian] and Yao [Xing] flourished in its brilliance. From then on, renowned monks emerged continually, and realized masters rode side by side. The sun of wisdom remained long suspended; the wheel of the Dharma was constantly driven. The merit of pioneering began with She Moteng and Zhu Falan, while the strength of widespread propagation still relied on Kumārajīva and Daoan. Besides them, Shan Kai traveled far to Mount Luofu, and Fotudeng appeared in nearby Zhao and Wei. These are rough indications; they cannot be recounted in detail. None did not discuss emptiness and existence within the One Vehicle, or debate suffering and origin within the Four Noble Truths. Relying on words to illuminate existence ultimately does not transcend the conditioned; quieting words to illuminate the Path only then accords with serene quiescence. To still cling to the abstruse in seeking the abstruse is an abstruse that is not the principle of the abstruse. Relying on the abstruse to forget the abstruse may perhaps be the abstruse meaning. Although merging with the profound path transcends words and concepts, gathering sentient beings to return to quiescence ultimately relies on the trap and the snare. Yet once words are set forth, right and wrong rise sharply like weapons; just like a war where spears and halberds are wielded in competition, the defeated hold their breath while the victors crow first. Therefore, [the Buddha] still subdued māras and brought the non-Buddhists under control. If one lacks fearless eloquence and skilled answers to objections, then those fellows will raise an uproar and bring shame upon us. For this reason, one must single-mindedly turn to the Path, intent on dhāraṇī, raising the Dharma banner and firmly planting the Dharma drum. Once banners and drums are aligned, the enemy is crushed; once the wheel of the Dharma turns, it overawes those who are not subdued. If one's banners fold at the sight of the wind and one's mouth is sealed when facing difficulties, to still hope to propagate the triratna—there is no such possibility! Director Lü of the Imperial Pharmacy has entered the gateway of emptiness and existence and traversed the road of right view. In retaining what he has heard, he matches ancient sages; in penetrating subtleties, he equals past philosophers. His words are eloquent and his meanings lucid; his virtue is genuine and his conduct renowned. He has already bathed in the currents of the eight liberations and awakened to the factors of the seven limbs of enlightenment. In shaping teachings by response, he is like Vimalakīrti visiting the Āmrapālī grove; in seeking whenever he hears the Path, he is like Sudhana turning to Anivartana. Intent on propagating the Buddhist teachings, he has composed a commentary establishing and refuting hetuvidyā. If it is correct, one must certainly affirm its merits; if it is flawed, principle dictates pointing out its defects. Now, the assembly of monks gathers like clouds, all mining jade from other mountains. Both court and countryside have heard of this; when Lord Lü asks for instruction, none fail to listen attentively. Like decanting between jars, all hope to cleanse the source of agitation and remorse, and dispel the accumulation of doubt and resentment. The Grand Astrologer Li Chunfeng, hearing this, came forward and said: 'In my heart I cherish the right path, and in my conduct I belong to those who take refuge. I regard the limit of reality as the profound body of the Great Awakened One, and the unconditioned as the Dharma body of the Tamer. Yet, as the bright sun embellishes the sky, it truly assists the operation of the highest heavens; when virtuous monks propagate the Dharma, it truly aids the wondrous Way of the Heavenly Master. This is what I believe and accept, and where my heart finds peace. However, I dare not take yellow leaves for gold, or a mountain pheasant for a phoenix, or feign playing the pipe like Master Nanguo, or confound the waters of the Zi and the Mian. If there are dissenting opinions, how could that be my wish? How could that be my wish? Yet, nearly two thousand years have passed since the Crane Forest. The true Dharma has passed and the final Dharma has begun; the profound principle is obscured and not manifest, and the Way of awakening gradually falls into oblivion. Dharma Master Xuanzang has practiced the dhūta throughout the dharmadhātu, reaching far to Kapilavastu. With his own eyes he beheld the Bodhi tree and the golden river Nairañjanā, and gazed upon the seven places and eight assemblies. In the city of Vaiśālī and on Vulture Peak, he entered those lands in person; at the śāla trees and the jeweled staircase, he verified their truth and falsity. As for touring Rājagṛha, Mount Daṇḍaka, and the Ganges, such things cannot be recounted in full. Moreover, all renowned monks of the Western Regions debated prajñā with him face-to-face, and all doubtful meanings in the eastern realm have been questioned and settled by that master. He upholds the basket of vinaya without forsaking it, and clearly contemplates the teachings of Abhidharma as his constant practice. Having mastered the sūtras through vyākaraṇa, he has also cut through doubts and blockages concerning anuttara. Whether the teachings are great or small, none are not treasured in his heart; whether the principles are profound or shallow, all are resolved by his sharp reflection. Therefore, the title of "Tripiṭaka" was determined and conferred upon him by Cīnasthāna, and the appellation "Mahā" was universally praised throughout Kapilavastu. How could the fullness of his name and reality be described? Furthermore, Lord Lü's learning is broad and his grasp of doctrines profound; the subtle springs of his words and actions are thoroughly known to all. As for the dharani Buddhist Dharma, it was endowed from innate knowing; could unhindered eloquence ever depend on ordinary study? Yet because the meaning of hetuvidyā is obscure, viewpoints differ—just like touching the elephant, each gaining only one shape, or eating from the same vessel, seeing different colors. Since Lord Lü has already attached his thoughts to the clerics and laity, hoping for a definitive verdict, autumn frost has already fallen and we listen attentively for the toll of the bell; the Dharma cloud is spread, and we hope the thunder will roll. But the trampling of dragons and elephants cannot be endured by donkeys, just as the inner chambers of the dark robes cannot be trodden by those in white. If, as Nāgārjuna raised debates or Vimalakīrti dispelled doubts, a bhikṣu's siddhānta could also be exhausted by an upāsaka, I respectfully append this slight intention and request that it not be seen as a burden. If there are persistent doubts, I hope you will consult the Tripiṭaka Master for a decision. Imparting what is received to the four assemblies, the right path will surely prosper and obscuring hindrances will be forever ended. Does not the succession and enhancement of the triratna lie in this? Beyond this, it is no longer what I know.' Disciple Liu Xuan respectfully states.