廣弘明集 28
English (machine translation) 28
- Language
- English
28.1
Compiled by the Śramaṇa Shi Daoxuan of Ximing Temple of the Great Tang
28.2
What is merit? It is called inducing pleasant feeling to ease the physical form, and taking pleasure and amusement to delight the nature. Now, the King of the Dharma established the teachings to comprehensively govern the conscious mind. In the prison of the triple realm, three categories examine and determine it: the first is transgression, the second is merit, and the third is the path. Transgression is bound by the three poisons, its binding karma belonging to the ghost kings; its characteristics are set out in detail in a subsequent section. Merit is accomplished by the four vast vows, its self assuredly belonging to the sovereign of heaven. The path is open, unimpeded, and unhindered; according to practice, it is not without clarity and obscurity: when obscure, the vehicles are divided into small and great, and wisdom is engaged with faith and Dharma; when clear, it penetrates directly to the principle and nature, soaring high above existence and emptiness. The glorious manifestation of this path is as shown elsewhere. Now, in discussing merit, compassion and reverence are the foremost: compassion pities the hardships of the suffering destinies, thinking of rescuing and liberating them; reverence recognizes that the Buddha's Dharma is difficult to encounter, broadening faith and ascending to the divine. Relying on objects involves worldly feelings, but relying on principle, only the mind is the foundation. Therefore, if the open mind is unattached, then its merit is not turned away from oneself or others; if inverted conceptions are not removed, then the deeds performed run contrary to their proper function. Thus, stretching from antiquity across the present, they follow upon one another without cease: rulers, realizing that the physical body does not belong to the self, promote the maintenance of stūpas and temples; the rest, troubled by insufficiency, practice much giving to provide for others. From this we know that creating karma for the sake of existence cannot be called transcendent ascent; it mostly arises from producing faults that further increase birth and death. Therefore it is said: in creating transgressions for the sake of existence, one must renounce them entirely; in generating merit for the sake of existence, though one practices it, one must not be attached. By this intent, stages and practices are divided in two: attachment increases rebirth, while renunciation increases the path. The path relies on going against the current, leaving the ordinary and entering the sagehood; merit follows rebirth, giving rise to inverted views and binding karma. Therefore, inspiring merit was originally intended to pass through the stages of the worthy and the enlightened.
28.3
Table of Contents of the Chapter on Inspiring Merit from the Hongming ji of the Liang Dynasty / Wang Gai's "Sunlight Lamp"
28.4
Chapter 8 of the Guang hongming ji of the Tang: Inspiring Merit (with the Chapter on Repenting Transgressions appended)
Letters of the Emperors of the Northern Dynasty, Southern Jin, Former Qin, Former Yan, Southern Yan, and Later Qin to Dharma Master Lang of Mount Tai (with his replies)
Letter to Dharma Master Lin (Wang Qia of the Jin)
Petition on Paying Homage to the Buddha by the Crown Prince of the Southern Qi (Shen Xiuwen)
Petition on Renouncing the Body (Shen Xiuwen)
Petition on Renouncing the Body by the Prince of Nanjun of the Southern Qi (Shen Yue)
Text of Vows for Practicing Repentance in Accordance with Various Sūtras (Emperor Gaozu of the Liang)
Vow Text for an Assembly of a Thousand Monks (Shen Yue)
Vow Text for Ordaining People as Monastics on the Eighth Day of the Fourth Month (Emperor Jianwen of the Liang)
Preface to the Regulations of the Eight Precepts Fast (with ten regulations; Emperor Jianwen of the Liang)
Petition on Building a Temple for Others (Emperor Jianwen of the Liang)
Memorial Thanking [the Emperor] for the Imperial Gift of a Kaṣāya (Three pieces; Emperor Jianwen of the Liang)
Vow Petition on Becoming a Dānapati for Various Temples (Emperor Jianwen of the Liang)
Instruction on Establishing an Unhindered Merit Assembly (Xiao Lun of the Liang)
Reply to the Prince of Xiangdong (Emperor Jianwen of the Liang)
Letters to Dharma Master Yan (Two pieces; Emperor Jianwen of the Liang)
Letter to Liu Zhizang (Emperor Yuan of the Liang)
Letter to Dharma Master Yue (Shen Yue)
Letter to Ācārya Yin (Liu Zhilin of the Liang)
Letter to Sangha-rectifier Yun (Wang Jun of the Liang)
Farewell Letter to the Prince of Changsha (Wang Jun of the Liang)
Reply to Dharma Master Yun (Liu Xiaochuo of the Liang)
Edict of Emperor Wucheng of the Northern Qi on Converting the Three Terraces into a Temple (Wei Shou)
Edict of Emperor Ming of the Zhou on Establishing the Two Temples of Zhiqi and Zhihu
Vow Text for Liaoyang Mountain Temple of the Northern Qi (Lu Sidao)
Stele Edict of Emperor Gaozu of the Sui on Building a Temple for Emperor Taizu (Li Dezhu)
Edict of Emperor Gaozu of the Sui on Establishing a Temple at the Xiangzhou Battlefield
Imperial Decree of Emperor Yang of the Sui on Practicing the Path and Ordaining People Throughout the Realm
Edict of Emperor Taizong of the Tang on Establishing Seven Temples at Battlefronts
Bell Inscription for the Two Teachings by Emperor Wu of the Zhou
Edict of Emperor Taizong of the Tang on Establishing a Fast and Practicing the Path for the War Dead
Bell Inscription of Daxingshan Temple by Emperor Taizong of the Tang
Edict of Emperor Taizong of the Tang on Ordaining Monks Throughout the Realm
Edict of Emperor Taizong of the Tang on Renouncing His Former Residence to Become a Temple
Imperial Decree of Emperor Taizong of the Tang Prohibiting the Sale of Buddha Images
Personal Petition of Emperor Taizong of the Tang for Cultivating Merit for Empress Mu
Bell Inscription of Ximing Temple by the Crown Prince of the Tang Eastern Palace
Letter to Vinaya Master Xian and Others (Chu Liang)
Edict of Emperor Taizong of the Tang on Building Xingsheng Temple
28.5
Letter from Tuoba Gui, the Son of Heaven of the Northern Wei
28.6
The Emperor respectfully inquires after the Upādhyāya Lang of Mount Tai: Having received news of your wondrous, holy spirit, at a time when military strategy is required, We have already ordered the chief generals. The Venerable One's virtue is equal to the seas and mountains, and your divine calculations are far-reaching. We hope you will assist Our martial plans to bring peace to the outlying regions. We now dispatch an envoy to deliver twenty bolts of plain silk, fifty white felt cloaks, and two silver alms bowls. Upon arrival, may you deign to accept them.
28.7
Letter from Sima Changming, the Son of Heaven of the Jin
28.8
The Emperor respectfully inquires after the Upādhyāya Lang of Mount Tai: We have heard that your sagely virtue shines upon the age, your renown resounding across the Eastern Peak. Your ocean of spirit is vast and deep, and living beings are bathed in its moisture. When a great person arises in the world, he skillfully assists and rectifies the times; as We now unfold military plans, We look afar to receive your wondrous reckonings. In the past, Liu Yao brought ruin to the borderlands, and the Rong and Di barbarians inherited his work; when Emperor Yuan arose like a dragon, he took refuge south of the Yangtze. The ancient capital was submerged, and the divine land was plunged into turmoil; the common people suffered hardships, left under foreign dress. Whenever this thought occurs to Us, Our heart sighs in sorrow. Driving deep into Wei and Zhao, We have swept away and pacified the Yan. Now Our dragon banners are rising to recover the Yi and Luo rivers, and We desire to join with the Upādhyāya in nurturing living beings. Since the ultimate person penetrates subtle matters, We trust you understand Our intention. We now dispatch an envoy to deliver an image decorated with five-colored pearls, fifty bolts of Mingguang brocade, five ivory mats, and five gold alms bowls. Upon arrival, may you deign to accept them.
28.9
Senglang bows his head and bows his head. The ultimate person has nothing concealed; when virtue is born, one becomes a sage. Being neither virtuous nor sagely, how could I dare invite comparison? Leaving home means lodging beyond the dust, admiring the stillness of mountain and forest, the mind aspiring to dark tranquility. My spiritual traces are hard to match; it is merely an encumbrance of the physical form. Receiving the imperial decree, I am consoled by your consideration. The Great Jin has reestablished its foundation, first receiving governance through filial piety; your benevolence equals heaven and earth, sheltering and nurturing without bound. I pray that you unfold the Great Vehicle and spread the flavor of the path. Senglang bows his head and bows his head.
28.10
Letter from Fu Jian, the Son of Heaven of the Qin
28.11
The Emperor respectfully inquires after Upādhyāya Lang of Mount Tai. The Great Sage responds to the times; his numinous expediency is transcendent and supreme. His shade covers the ten directions, and his transformation blends without exterior, like the mountains and oceans nourishing the multitude of living beings, or heaven and earth rearing the myriad things. He nurtures life and death, clarifying the spirit in quietude and subtlety. With my slight and meager virtues, I was born to encounter the Sage; yet, separated by myriad state affairs, I am unable to ride forth to visit you. Now I send an envoy with a comfortable carriage to invite you, humbly hoping that your numinous light will turn its canopy toward the capital city. I also send herewith several pounds of purple gold to gild your images, thirty bolts of dark-red damask silk, and three servant boys to be available for sweeping and sprinkling. A person of the highest attainment never goes against others; I fortunate hope you will accept them. I imagine that your mysterious insight will surely perceive my intention.
28.12
Senglang bows his head and prostrates himself. Since the Tathāgata entered the eternal realm, the breeze of the Way has sunk into dormancy. Unworthily occupying the rank of the renunciants, I lodge my mind amid mountain ridges; my sincerity is feeble and slight, and I have not been able to act as a great master. I did not imagine that Your Majesty would inquire from afar into the mountains and streams with such earnest imperial decrees. I am truly grateful for your benevolent intention. Yet my strength is frail and slight, not up to traversing the distance. I wish that you may widely turn the wheel of the Dharma and manifestly protect the heavenly mandate. Senglang bows his head and prostrates himself. Receiving your profound and generous gifts, I shall immediately put them to use. By the power of the merit and virtue, none shall fail to rely upon it. This poor monk's talent is inferior; I am overwhelmed by such heavy esteem.
28.13
Letter from Murong Chui, the Son of Heaven of Yan
28.14
The Emperor respectfully inquires after Upādhyāya Lang of Mount Tai. Your clarified spirit and numinous lineage cast their compassionate shade over a hundred states. Among all that breathe life, who does not receive your moisture? Having inherited the dynastic succession, I face affairs in the central lands. In the past, when Shu was disrespectful, Emperor Wu of Wei harbored indignant grief; now that two rebels remain unpacified, how could I obtain peace? Moreover, the grand army has risen to punish and sweep away violent chaos. As an utmost person who communicates with the numinous, you guide and transform according to expediency. I wish that weapons need not be bloodied and the four seas may submit in harmony. Entrusting my mind and turning in sincerity, how could my long-held veneration ever cease? Now I dispatch an envoy to present one hundred bolts of official silk, three robes, and fifty catties of silk floss. I fortunate hope that you will utter incantations and prayers on our behalf.
28.15
Senglang bows his head and prostrates himself. When the Capable One governs the world, his heroic models reach far into the distance, brightly spreading the transformation of the Way and blending to rescue the four seas. This poor monk unworthily partakes in the flavor of the Way, practicing the teachings amid mountain forests; how could the imperial edict consult even on national crises? When a king responds to his period, he unites and commands the six directions; the great absorbs the small, which is naturally the constant order. Just as the sunflower leans toward the sun, and the flying and walking creatures venerate the qilin and phoenix, the imperial favor spreads wide, and the multitude of living beings look up in reliance. With Your Majesty's lofty brilliance, what thought could fail to submit? In this remote forest, this poor monk has received gifts far exceeding my station. Senglang bows his head.
28.16
Letter from Murong De, the Son of Heaven of Southern Yan
28.17
The Emperor respectfully inquires after Upādhyāya Lang of Mount Tai. Having met with many hardships in our house, disasters and calamities have repeatedly arrived. Formerly, in the Jianxi era, the royal house fled westward. Relying on King Wu's restoration, his divine martial prowess governed the world and vastly opened the eastern lands; he rescued and elevated the realm, and far and near received revitalization. The world was exceedingly fortunate. Yet Heaven had not forgotten disaster: King Wu suddenly passed away. At the beginning of the Yongkang era, we leaned to the west and were tossed to the east; the sovereign of the capital fled into exile. Whenever I think of the numinous palace, I pace anxiously and drink my tears. Having no virtue, I was born amid chaotic troops, and with the surviving people not yet settled, I succeeded to the heavenly mandate. Relying on the Upādhyāya's great grace and the canopy of protection from the spirits and deities, an envoy is sent with one hundred bolts of silk, and I additionally bestow the revenues of the two counties of Fenggao and Shanren in Eastern Qi. The letter cannot exhaust my meaning, but expresses my heart.
28.18
Senglang bows his head. Your Majesty soars like a dragon and governs a hundred states; heaven and earth overflow with harmony, and the imperial favor is relied upon. With good understanding and lofty insight, you benevolently rescue the black-haired people; at the time of pacification, why worry about lack of unity? Your Majesty has faith in and turns toward the Triratna, and your gracious decrees are extraordinarily generous. This poor monk practices meditation and savors the quiet in the deep mountains; how could I oversee such positions? Moreover, I shall manage the civilian households and erect numinous sanctuaries. Through the merits of venerating statues, unseen retributions will find their destination. Senglang bows his head and prostrates himself.
28.19
Letter from Yao Xing, the Son of Heaven of Qin
28.20
The Emperor respectfully inquires after Upādhyāya Lang of Mount Tai. Diligently applying your spirit and treading the Way, your flying fame illumines the world; your auspicious repute vibrates afar, constantly without end. From my capital in the Western Xia, I ponder aiding the great plan. At present, the passes are not yet pacified, and affairs depend solely on our retinue. I have already ordered the grand army to pacify the Yi and Luo rivers. I hope that through this campaign, I may perform the Feng sacrifices in the east and inspect the provinces. Depending on the numinous and relying on your power, I must seek your guidance. Now I dispatch an envoy to present a three-tiered golden stūpa, one set of scriptures, and one jeweled terrace, humbly hoping that your mysterious insight will illuminate my intention.
28.21
Letter to Dharma Master Lin
28.22
Wang Qia of the Jin
28.23
Qia bows his head and pays reverence. The purpose of teaching must be to elucidate what beings have not yet comprehended; that which enables beings to understand is also acquired from teachers. Although the mysterious lineage is subtle and remote, and its wondrous tenets are deep and obscure, that which unifies them is inherently simple and easy. Therefore, though the reach is distant, one must employ proximate words to clarify it; though the principle is dark, one must borrow bright metaphors to verify it. Thus, tenets on the verge of falling can be preserved across a thousand years, and tendencies about to be severed can be realized in a single morning. At present, the discourse on original non-being (benwu) is generally clear and straightforward; every scripture clarifies it, which may be said to be manifold. Yet expressions that penetrate the subtle are truly difficult to frame; the true principle reaches the ultimate, and understanding it is not easy. How could one, simply because understanding is not easy, then expand disparate and converging theories, thereby making the discourses on emptiness and existence wildly divergent, so that later students hesitate and know not what to follow? Now your Guide to the Practice of the Way comprehensively sets forth form and emptiness with exceedingly refined purport. Yet it is not yet clear whether the scriptural text possesses an explicit teaching, or whether you have grasped it beyond the images, extending it according to categories? Now the scriptures are very numerous, and their metaphors are not far to seek; how could there not be a single word that makes it lucid and easy to understand? The ancients said: 'The words of the sages can make people believe them, but cannot make them understand.' Therefore, examining them in the texts, I do not know how they are explained. Now, I inquire into several matters, longing to hear your fine instructions to resolve my doubts. Qia bows his head and pays reverence.
28.24
Memorial of Vows for Worshipping the Buddha by the Crown Prince of the Southern Qi
28.25
Shen Xiuwen
28.26
On the [blank] day, which is the new moon, of the [blank] month of the [blank] year, the disciple, the Crown Prince, personal name [blank], bows his head and pays reverence to the Buddhas of the ten directions and all the worthy and holy ones. When the ultimate principle is to be entreated, one must rely on sincerity toward the Rightly Enlightened One; when the supreme subtlety is to be moved, one must turn in veneration to Suchness. Thereafter, one attains verification in the present and gains proof on this very day. Last year, the Emperor's imperial meals were briefly diminished, and his celestial movements were slightly impaired. The four seas were shaken with terror, and the hundred officials trembled in fear. Through my multi-kalpa good fortune and past-life virtuous affinities, I unworthily was born into the royal house and presumptuously hold the position of heir apparent. The heart and mind of this subject and son were doubly scorched and pressed with anxiety. When the palace gates opened at dawn, I joyfully inquired of the attendants after his well-being; when the bedchamber gates were opened early, I questioned the stewards about the chef's preparations. In the Jetavana grove, I bent my breast and prostrated low; in the saṅghārāmas and vihāras, I circumambulated their feet and made obeisance with the crown of my head. The hundred spirits guarded and protected him, and the myriad blessings fully arrived: before two nights had passed, the imperial body had recovered and was cured. How could this not be the great compassion of the Triratna and the Dharma power of the Ten Epithets? Furthermore, Heaven complied with our heartfelt desire, and our sincere vow was fulfilled. Today, in the Chongzheng Hall, we respectfully offer a Dharma gathering for one thousand monks, and additionally retain one hundred monks to practice the Way with the eight precepts; furthermore, we ordain two gentlemen to leave the household on the same day. We only wish that, relying on this merit, we may support His Majesty the Emperor: may his longevity be as enduring as the Southern Mountain, and his years be as prolonged as the Northern Pole; may his Way flourish beyond Shennong and Xuan Yuan, and his virtue surpass Yao and Shun. The eighty thousand kalpas of the upper realms may be expected, and the seven hundred years of prosperity in the realm below cannot compare. From the position of the First Good, may I long preserve the joy at his knees; from the station of the heir apparent, may I eternally retain the affection in his embrace and sleeves. With this field of merit, we offer it to Her Majesty the Empress of the Central Palace: may her blessed conduct be excellent, with nothing desired failing to arrive; the virtue of the Celestial Mother is such that the great earth's load cannot surpass it, and the splendor of Ren and Si is such that the Earthly Model cannot equal it. Furthermore, it reaches the various princes, consorts, princesses, and the ladies of the inner chambers, as well as future causes and conditions, and past relatives: may all together on this day partake in this compassionate goodness. Again, universally for the hungry ghosts accumulating suffering, the beasts enduring punishment, the three destinies, the eight difficulties, the six realms, the ten evil deeds, the wriggling creatures of water and land, the fluttering fliers of mountains and thickets, moisture-born, transformation-born, those with perception and those without perception: may all, relying on today's compassion, be washed and cleansed. May humans and devas receive them, and the unseen and manifest bear witness, hoping that by relying on the collective power we may ferry each other across. Respectfully submitted in this memorial.
28.27
Memorial of Vows on Renouncing the Body
28.28
Lord Shen
28.29
The upāsaka, Lord Shen, respectfully speaks to the Buddhas of the ten directions and the three times, the original teacher Śākyamuni Tathāgata, the World-Honoured One Amitābha of Sukhāvatī, and so on, all holy ones, and today's great worthies and virtues of both the clergy and the laity: The physical form has no fixed essence; it is an aggregation of multiple conditions. The four subtleties are not the same, and the wind element is likewise different. When analyzed and separated, it is fundamentally not a single thing; the liver of Yan and the gallbladder of Chu are insufficient as an analogy. In quiet contemplation seeking the self, at no time can it be found. Yet we accumulate this sinking ignorance, birth after birth without end. If even for a single thought we encounter it, before an instant has elapsed, the agitation of habituated obstacles immediately misleads us on our path. We arbitrarily point to emptiness and call it out, naming it 'existence.' We enrich ourselves and harm others, without rest day or night, accumulating wealth outside the body to satisfy our desires, and seizing what is not our portion to accomplish our extravagance. How could it merely be warming the flesh and satisfying the belly like this? It goes as far as accumulating full chests and filling storehouses, yet never wearing the garments; overflowing the vessels and stuffing the kitchens, only to discard the excess after sating ourselves. We never consider where the grain and silk come from, nor that our affairs do not stem from ourselves alone. The drifting black-haired people
28.30
all have their share in it. When separated among many, even sharing a little is still unequal; if I possess a surplus, by what means could others have enough? The mind of the benevolent should not be like this. Encroaching upon another's property is called theft by the world; among the extremes of theft, what surpasses this? Investigating it in the unseen and the manifest, not one part is permissible. Relying on the arrival of favorable times, I have long ridden upon auspicious fortunes; grains of jade were cooked in the morning, and splendid candles shone at night. From then until now, thirty years have elapsed. Thus I donned the ceremonial cap and brought honor to the state, received enfiefment, and succeeded to the house. Moisture filled my own person, and blessings flowed down to servants and maids; my house was not empty like an overturned chime stone, and my salary included double measures of gold. To fend off the cold, a single heavy fur robe was enough, yet leftover layers were piled in the hampers; on winter nights, having already covered myself with layered silks, surplus quilts remained in the trunks. From this on up, extravagance and excess were not singular. Although matching those wealthy magnates, my baseness was already extreme; compared to impoverished households, what I exceeded was truly vast. Realizing that these are impermanent things stems from the Buddhas; harboring the wish to renounce and disperse, one should bring luster to the bodhimanda. Hunger, cold, distress, and suffering are urgent afflictions; spreading through provinces and counties, it is difficult to exhaustively address these conditions. One ought to match one's strength, acting according to circumstances at once according to one's age. The head, eyes, marrow, and brain are truly difficult to lightly emulate, and diminishing oneself to provide for others is not easily practiced all at once. I vow to broadly contemplate profound grace and accumulate the subtle into the prominent, hoping that I may be able to tread the road of giving and the gate of dāna. On the eighteenth day of the second month, when the year was at Xuanxiao, the sun was at the constellation of Yin, and the birds crossed the interval of the Jiazhong pitch-pipe, in the eighth year of the Tianjian reign era of the Great Liang, at the newly established imperial residence at Jiangling, I invited the Buddha and the Saṅgha, resembling the Jetavana. There were one hundred superior gentlemen who have stilled their minds. Although the fruits fall short of the Āmrapālī grove, and the meal is not from the Land of Fragrance, wild grains and mountain vegetables may equally satisfy hunger. In addition, I renounce one hundred and seventeen kinds of personal requisites, clothing, and utensils, slightly divesting and removing them myself, to offer to the present Saṅgha. The troubles and sufferings of the household are not as severe as the knife and the butcher's block; shaving and shedding them, one becomes untrammeled, and the physical form is transcendent. All those wriggling living beings possess the Buddha-nature; without shaving and cutting, there is no way through this path. Because conditions and karmas are discordant, conventional truths are troublesome to record; changing one's form and altering one's adornment are difficult matters at present. Therefore, the eight branches are opened to guide those of pure faith, so that for one day and one night they are like the Buddha leaving the household. Originally expounding the external teaching, the affair does not follow the full monastic vinaya. Yet worldly sentiments are discordant, together straying upon this path: they invite and trouble famous monks, placing them in empty chambers, while the master lies high, taking his ease in the tranquil hall; calling it the eight precepts, it is in truth far from it. Although there are conditions of offerings and giving, it is not the practice that cuts off outflows. From this morning until tomorrow dawn, Yue now respectfully casts aside worldly burdens, completely conforming to 'come, good monk.' I detain these virtues of superior caliber to encourage and fulfill my slight intention. Relying on this light cause, I hope to realize future fruits. As for words of merit and virtue, I do not dare speak of them.
28.31
Memorial of the Prince of Nanjun of the Southern Qi on Renouncing the Body
28.32
Shen Yue
28.33
The disciple Prince Xiao speaks to all Buddha World-Honoured Ones and the virtuous assembly of monks: Indeed, form is originally without fixed characteristic, and whatever is touched inevitably returns to emptiness. The three times are as if provisional, and the eight subtle particles must eventually disperse. Even with the majesty that moves heaven and shakes earth, one exhausts it in quiescent extinction; the splendour of Qi caps and Chu tassels cannot rescue one from dust and soil. Yet cravings and desires easily proliferate, constantly distressing one's mental arts; renunciation and giving are difficult to expand, and thus one is deluded by provisional appearances. Your disciple planted causes across kalpas in the distant past, and inherited his retribution in this present life. Lodging my reflection within the Imperial Jade, connecting blossoms with the solar radiance, jade cords were wound from of old, and a princely banner was raised early on. Carriages from Orchid Pond and swift steeds as Purple Swallows clamour outside the paddocks; embroidered screens and kingfisher drapes shine in the inner bedchamber. It is merely that the mental source has inherited stagnations and the path of feelings is not yet enlightened; my consciousness falls short of dual forgetting, and before the principle I am ashamed of solitary awakening. I cannot harmonise the five qi nor soothe and govern the six spirits. Frost and summer heat sometimes cast down illness; wind and dew at times fall awry. Therefore, laying open my bosom to the supreme jewel, lodging my sincerity in the wondrous enlightenment, I reverently renounce beyond my flesh and skin a total of one hundred and eighteen kinds [of possessions]. May this cause my meridians and defensive qi to be early regulated, and the supplies of my treasury to be timely and harmonious. May myriad blessings soar like clouds, and a hundred evils be cleansed away like mist. Looking up to the Northern Culmen, may it endure; gazing toward the Southern Mountain, may it be equally eternal. Furthermore, I pray that the Imperial Abode receive blessing, matching Heaven in shared celebration; that the Young Yang (Crown Prince) share in good fortune, matching the sun in receiving grace; that the Crown Princess manifest the tally of receiving auspicious omens; and that the imperial lineage broaden the blessing of thinking upon fortune. Reverently decorating the lofty ridgepoles, strictly setting up the jewelled canopy, I respectfully invite those who have stilled their minds, and assemble nearby pure believers, encouraging this great vow to testify across obscure doubts. May it evoke the descent of auspicious harmony and elicit wondrous responses. The dark path is not dimmed; in our contract there is no breach.
28.34
(At the head of the chapter there was listed 'No. 6: Vow Text for Confession according to the Sūtras by Emperor Gao of Liang', but its text is missing; below in the chapter 'Confessing Sins' there is 'Vow Text for Confession according to the Sūtras by the Emperors of Liang and Chen', which should be it.)
28.35
Vow Text for the Assembly of a Thousand Monks
28.36
The disciple Shen Yue speaks to all Buddhas of the ten directions, all Great Sages of the ten directions, and the present assembly of monks today: The three realms do not exist, and the five aggregates are all empty. The four inversions and the ten fetters join together in harmony. All things are like lightning, flashing past ten thousand kalpas in an instant. The mound and well are easily fallen into, drifting and sinking at last onto the shore of suffering. The straying path extends ever further; lost from youth, one forgets to return. This petty seven-foot body—none realize it is provisional; what lies beyond ear and eye, they deem empty talk. Having nothing to rely on and nowhere to return, they neither believe nor accept. Once a living being perishes, there is no prospect of regaining life. This is why I, Shen Yue, touch my heart in self-pity, and face my actions with no comparison. The Supreme Sage is frozen in stillness, leaving no trace to be sought; responding to causes according to receptivity, His sole concern is rescuing beings. Bearing His bowl and walking in peace, He set out from that Jetavana; before the high noon passed, He brought blessing to sentient beings. His fragrant traces and remaining Dharma stand lofty and unchanged. In the summer past, Yue contracted an illness; the Sovereign above had pity and deeply extended his sympathetic care. When the month turned to departing heat and the day was binyin, he assembled a thousand monks at his private residence. His exalted kindness and weighty generosity knew no bounds. Having already revered this vast virtue, I also reflect upon exhausting my own family wealth; yet to gather a thousand at one stroke was difficult to manage privately, whereas doing so gradually to reach full number might be easily fulfilled. For this, Dharma Master Yue of Caotang organized it at the mountain temple where he resides, this being one of eight assemblies. Relying above upon Dharma Master Sengyou of Upper Dinglin Temple, on the twenty-ninth day of this month, a tenth assembly of a hundred monks was gathered at the rural cottage I founded. 'Blessings are not spent in vain'—hearing this from the scriptural teachings, my mind's path became bright and clear, even surpassing this. Whatever tiny drop there may be that should testify to future karma, whether great or small, shall all redound to the Sagely Lord. I look up and pray that the ten directions jointly illumine this vow. How could it suffice even slightly to repay the heavenly favour? It is merely to lodge my slight sincerity, that is all.
28.37
Vow Text for Ordaining People as Renunciants on the Eighth Day of the Fourth Month
28.38
Emperor Jianwen of Liang
28.39
The disciple Xiao Gang, through the causes and conditions of the merit of establishing the vegetarian feast and providing the assembly today, takes refuge in all Buddhas of the ten directions throughout the entirety of space. I take refuge in all revered Dharmas of the ten directions throughout the entirety of space. I take refuge in all holy Saṅghas of the ten directions throughout the entirety of space. I have humbly heard that the Nirvāṇa Sūtra says: 'The body is like drawing on water; as soon as drawn, it closes up. This body is impure; nine apertures constantly flow. Ordinary and foolish people always savor and cling to it; foolish rākṣasas dwell therein.' Furthermore, as the Ruiying jing says: 'As for the practice of a śramaṇa: leaving behind family, wife, and children, discarding love and desire, cutting off the six emotions, keeping the precepts in the unconditioned (asaṃskṛta)—one who is pure and attains single-mindedness will have ten thousand evils extinguished. The Path of single-mindedness is called the Arhat. Sounds and sights cannot defile him; glory and position cannot bend him; he is unshakeable like the earth, and thus avoids sorrow and suffering.' Thus we know that leaving the prison of affection and attachment and despising the vulgar world is difficult; when one is welcomed as a bhikṣu, his blessing is deep and weighty. By these causes and conditions, the disciple today ordains people into homelessness. I pray that all beings of the six realms and four forms of birth may forever part from love and desire, pull out the root of ignorance forever, and shave away and expel dark delusions; may their minds cultivate prajñā wisdom, their feet tread the light of the swift wheel, their mouths speak unsurpassed eloquence; may they don the armour of patience, wield the sword of wisdom, mount the vehicle of the bodhisattva, and sit upon the seat of the Tathāgata. May their fetters untie and release; may the light of their uṣṇīṣa be bright, the causes of their precepts pure and white; may their subsequent retribution be honoured, and all their karmic fruits excel. May they uphold the Dharma treasury and be true children of the Buddha; may they be able to practice all practices of the Path, and may all their great vows never pause or cease. I look up and pray that all Buddhas of the ten directions throughout the entirety of space, all revered Dharmas of the ten directions throughout the entirety of space, and all holy Saṅghas of the ten directions throughout the entirety of space will all bear witness. Furthermore, I look up and pray that all devas of the ten directions throughout the entirety of space, all ṛṣis of the ten directions throughout the entirety of space, and all intelligent, upright, and protective good spirits throughout the entirety of space, as well as the present assembly of both the unseen and visible realms today, will all bear witness. May today's vows enable the disciple Xiao Gang to attain what he wishes and fulfill his bodhi vow, and may all sentient beings follow along and attain what they wish. May all make one prostration.
28.40
Preface to the Regulations for the Eight-Precept Retreat
28.41
Emperor Jianwen of Liang
28.42
Indeed, the five abodes easily grow dim, and the four currents do not stay. Karma stirs the wind of the mind, and emotion drifts in the flame of attachment. Unless consciousness reaches true emptiness, illuminating the spiritual pearl amidst the hard to comprehend, and the spirit attaches to the wondrous realm, gathering the root of compassion before transformation, there is no way to repel these four Māras and ascend to these ten virtuous deeds. Now the banqueting mats are set in quiet solemnity, and the lofty eaves are serene and deep. Incense exhales six-zhu fragrance, and smoke floats in five colours. Eyes behold the golden countenance, and ears feed upon the jade tones. There is no room to let feelings attach to strange defilements, or allow bodies to be irreverent. It would be like leaning against the drake's palace, or joining force with a whirlwind. One ought to subdue this mind-snake and dispel this drunken elephant. The regulations are established as follows; let all strive to listen and reflect. The regulations for the Eight-Precept Retreat are respectfully itemized below:
28.43
1. If one sleeps and does not notice the tally arriving: penalty of twenty prostrations, and holding the incense burner to listen to the sūtra for three passages.
28.44
2. If one leaves without requesting a pass: penalty of ten prostrations.
28.45
3. If one leaves and does not return after more than three passages of sūtra recitation: penalty of ten prostrations.
28.46
4. If a neighbour sleeps and the karmadāna arrives but one does not speak up: penalty of ten prostrations.
28.47
5. If a neighbour sleeps and one privately conceals it without telling the karmadāna: penalty of ten prostrations.
28.48
6. If the karmadāna does not diligently listen and observe those who violate regulations, failing to investigate and report immediately, and is instead discovered by the assembly: the karmadāna is penalized with twenty prostrations.
28.49
7. Holding the incense burner to listen to the sūtra for three passages: the white and black karmadānas shall mutually investigate each other. If there is flattery or concealment: penalty of twenty prostrations.
28.50
8. When the passages of sūtra listening conclude, if someone fails to chant praises: penalty of ten prostrations.
28.51
9. If one requests a pass out of proper order: penalty of ten prostrations.
28.52
10. If in requesting passes, there is an error between the white and black passes: penalty of ten prostrations.
28.53
Memorial for Building a Temple on Behalf of Another
28.54
Emperor Jianwen of Liang
28.55
So-and-so of Yingzhou respectfully speaks: I have humbly heard that Sudatta, who covered the ground with gold, manifested a vihāra in the Jetavana; the ṛṣi of the shadow stone built a saṅghārāma at Revata. In every case, their deeds manifested in this world, while their minds relied upon the transcendent realm. But with the four fetters of delusion and affliction, we are distant from the source of good without cleansing; in the five turbidities of heavy calluses, without the blade of wisdom how could one cut through? Therefore, pitying that damp firewood and lamenting this leaky vessel, we now establish a monastery for the saṅgha of the ten directions on a certain mountain in Yingzhou. It coils around and backs onto the suburban plains, facing the city parapets; leaning against crags and ravines, it exhales and inhales mists and clouds. Multiple gates are opened wide, though the soaring palace is not yet founded; walking beneath eaves through midnight, the craft of dense stonework is still scarce. The work of majestic adornment is difficult to reach, and the resources of bowl and bottle are already exhausted. If monastic and lay people could slightly retain good thoughts and modestly encourage supreme conditions, then the matter would be like the observation of incense, and the meaning identical to the gift of a vehicle. In ancient times, those who cultivated dāna rained down the seven treasures from their hands; former worthies who gave slight offerings brought forth double gold from their palms. Merit has unseen transfers, and words have no excess modesty. Respectfully spoken.
28.56
Memorial of Thanks for the Imperial Gift of a Patchwork Kaṣāya
28.57
Your subject Gang presents: The palace master Wu Miao has proclaimed the imperial decree, bestowing a fine patchwork kaṣāya of yuni colour. Its sections are like wondrous leaves; its boundaries depict long field-ridges. Stroking the stone, it shames blossoms; cutting the gold, it is not heavy. On this day newly dyed, it is indeed the field-robe! It straightway makes the fragrant herbs of secluded chastity ashamed to stitch lotus blossoms, and immortals parting the clouds embarrassed by skirts of flying feathers. With a foully nourished ordinary body and dark consciousness of ignorance, I repeatedly receive weighty grace and can hardly bear such moisture. Unable to contain my utmost gratitude, I respectfully present this memorial of thanks. Respectfully presented.
28.58
Memorial of Thanks for the Gift of a Kaṣāya
28.59
Your subject Gang presents: I have received the gift of a patchwork kaṣāya of yuni colour. With the needle of Xun and thread of Qin, it was stitched and patterned; like plain silk of Lu and fine silk of Qi, it took on colour from fragrant paste. First opening the chest, one sees again the fields of Śrāvastī; without leaving the courtyard, one sits viewing the balks and ridges of the Southern Mountain. I humbly consider that the light and soft three-zhu garment was hailed as fine clothing in the Śuddhāvāsa heaven, and the immense magnificence worth a thousand pieces of gold was fit to be used by Kāśyapa. Yet vast grace has specifically covered, gathering upon this foolish person. When frost fell, clothes were bestowed, and special kindness immediately reached me; joy overflows the cliff of my heart, as if dropped from mid-air, suddenly forgetting myself, even thinking it came from a treasure branch. Vermilion and green in four colours are not affairs of leaving the world; two leaves with hooked balustrades—the extraordinary grace is truly magnificent! Unable to bear the utmost gratitude, I respectfully present this memorial of thanks. Respectfully presented.
28.60
Memorial of Thanks for the Imperial Gift of a Kaṣāya
28.61
Your subject Gang presents: The messenger of the left and right, Yu Jingmao, has proclaimed the imperial decree, bestowing a straight patchwork nine-strip kaṣāya of yuni colour. In fineness, it matches woven threads; in skill, it equals knotted down. Surpassing those fine fields, it forms this wondrous robe. Even if its price were valued at a thousand gold coins and its lightness surpassed two ounces, nothing could match this vast grace or compare to this extraordinary gift. Your subject has been bedridden with illness for several ten-day periods, and is not yet able to walk; I was unable immediately to don the newly dyed robe and attend at the jewelled monastery. Earthly conditions and a foul body make me feel shame and gratitude gathering together. Unable to bear my utmost trepidation, I respectfully present this memorial of thanks. Respectfully presented.
28.62
Memorial Requesting to Become Dānapati for Several Temples
28.63
Emperor Jianwen of Liang
28.64
The disciple of the bodhisattva precepts Xiao Gang takes refuge in all Buddhas of the ten directions throughout the entirety of space. I take refuge in all revered Dharmas of the ten directions throughout the entirety of space. I take refuge in all holy Saṅghas of the ten directions throughout the entirety of space. Accumulated habits throughout the long night revolve as dust covering ash; the bubble-like kalpas easily perish, and the swift stream of defilements is difficult to rescue. If one does not plant the two gates, how can one cultivate the two wings? I constantly fear that empty plantains, defiled by delusions, will forever tie me to the swift river; the vine of attachment hangs a net, dangling forever over the shore of suffering. Daring to rely upon the awakening power of the Three Jewels, before the unseen and visible realms I bring forth this great vow. Today I vow, for Taiping Temple of Wudang Mountain, as well as the Wangchu, Baita, Tong'an, Xishan, Yanming, Toutuo, Upper Fenglin, Lower Fenglin, and Guangyan temples of this commandery, to remain forever as their dānapati throughout my life. Although the seven treasures and four requirements fall far short of past worthies, may a single thought and a few words accord with prajñā. It will resemble an inextinguishable lamp, and ultimately not be a cloud that merely raises smoke. With this merit, I look up to bring blessings to the Emperor, the Crown Prince, and the household and state, within and without, that all may share in this goodness, up to the eight classes of devas and dragons, the six realms of rebirth, and the four forms of birth, that all may universally receive blessing.
28.65
Directive on Establishing an Unhindered Blessing Assembly
28.66
Xiao Lun of Liang
28.67
The recorded Mahāsattvas broadly saved others, their purpose never being for themselves, guiding all living beings through diverse skillful means. Thus emptying oneself and delighting in stillness is praised in internal scriptures; firmness hard to uproot is written in external texts; and wandering forth in solitary transcendence—such intention is worthy of discourse. That seclusion does not obstruct reality: this alone makes one a bodhisattva. Dharma Master Zhibiao of the Dhyāna quarters at Donglin Temple on Mount Lu possesses virtue lauded as preeminent among the Saṅgha, truly titled a dragon among men. Harbouring the Way and maintaining simplicity across many years, he was neither bent by worldly affairs nor flattered by the times. Rising and falling without fixity, within the single mark he abided in the markless. Thus he could renounce Gṛdhrakūṭa to come and roam amid the defiled and turbid. Even before meeting, our friendship was forged as pestle and mortar. With meager virtue, I erroneously preside over a great state; before having heard instructions on doctrine, esteemed worthies arrive en masse. In the past, when Master Qiji emerged in the Han years and Fan and Xu arose during the Tang era, it was because the sagely sovereign shed compassion and heavenly favour spread far and wide; that extraordinary men appear together again in this present hour causes me to dance without measure in gratitude for the Emperor's ubiquitous kindness. On the tenth of this month, an unimpeded assembly shall be established at Xixian Temple, where I shall pay homage to the bodhisattvas, personally consult on supreme merit, and sit below at the mats to feed on the Way. May all the subjects and common scholars follow along without exception; let everyone seek instruction to repay heaven’s kindness from above, and forever join in reaching the other shore. Outwardly, let this be announced and carried out according to the protocol.
28.68
Letter in Reply to the Prince of Xiangdong
28.69
By Emperor Jianwen of the Liang
28.70
In the fair scenery of late spring, the breezes and clouds are magnificent and bright: orchid leaves are fit to grasp, and the Yi River is suitable for bathing. You, my younger brother, having few lawsuits in Shaonan, from time to time linger in the shade of the sweet-pear tree; administering government in Jizhou, you have temporarily halted the duties of pulling aside carriage curtains. Tang Jing offered rhapsodies of great boasting, and An Tai expounded on the eloquence of interlocking rings; having exhausted all the delights of touring and gazing, are you truly joyful? At the beginning of spring, I took to bed with sickness, utterly languid and worn down. Even with the white deer of the Western Mountains, I fear I could not be healed; and with Ziyu's red pills, I still worry about not recovering. Lying on my couch in Liu'an, I repeatedly think of Bian Que's inquiries; quietly enclosed within four walls, my thoughts are cut off from the incense of Xiudu. How could I expect Mañjuśrī to arrive, when I only ponder the eloquence of the guest from Wu? Just then, our August Sovereign's compassion covered the whole realm, and the amṛta was swiftly proclaimed. Silver drums sounded in the jewel monastery, and the golden wheel was turned on fragrant ground. The thunder of the Dharma startled waking dreams; the sun of wisdom illuminated the court. Monastics and laity converged like spokes at a hub; near and far gathered entirely. The black and white robes in the listening assembly were about twenty to thirty thousand a day. Yet, solely hindered by illness, I was kept from hearing the Way. Why speak only of Yang Pu's sorrow outside the Pass, or the regret of remaining stranded in Zhounan? Only on the thirteenth day did I at last attend the Dharma mat. This is why when the lord of ministers recently returned, I was still unable to hold a brush. Jingzu walked on ahead, barely able to bear his clothes; whenever I reflect on this, I am filled with grief, feeling loss at the river's infinite stretch. Sleeping and waking, we long for each other. Every time I receive your letter, my slight illness is dispelled. There will soon be another messenger; for now I express no more.
28.71
Letter to Dharma Master Yan
28.72
By Emperor Jianwen of the Liang
28.73
The five obscurations have dispersed in the sky; the lovely light marks the season. A hundred flowers of varied colours weave their splendours into spring. How is the state of your practice? May you be ever pure and at ease. Contemplating the pure and void, you already stand beyond the wind and clouds; wandering your mind into principle, you enjoy much of the bliss of concentration and wisdom. This disciple is entangled in worldly affairs and especially deeply fatigued. Looking back toward the Northern Peak, my admiration for your virtue has long accumulated. I hope the time for our meeting can surely be accomplished. Those bound by affinity are like the famished and thirsty, yearning for your arrival as three years in a single day. Thinking that you spread benefit, this should naturally not fail. I dispatch this letter with no words adequate to convey my sincere thoughts. Gang bows in reverence.
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Linked texts (1)
- 廣弘明集 — Classical Chinese