廣弘明集 30
English (machine translation) 30
- Language
- English
30.1
Compiled by the Śramaṇa Shi Daoxuan of Ximing Temple of the Great Tang
30.2
[Table of Contents:]
Poems in Praise of the Buddha by Śramaṇa Zhi Daolin of the Jin (eight poems)
Poems Expressing Feelings on Mountain Living and Chan Contemplation by the Worthy Śramaṇa Zhi Dun of the Jin (ten poems)
Preface to Poems on the Samādhi of Mindfulness of the Buddha by Śramaṇa Shi Huiyuan of the Jin (together with praises of Buddhas and bodhisattvas)
Poem on the Samādhi of Mindfulness of the Buddha by Wang Qizhi of the Jin
Lyrics for the Hymn of Dharma Joy by Prince Yuanzhang of Qi (twelve stanzas)
Poem Stating the Three Teachings by Emperor Wu of the Liang
Poem on the Dharma Assembly at Kaishan Temple by Crown Prince Zhaoming of the Liang
Poem on Beholding the Pagoda of Tongtai Temple by Emperor Jianwen of the Liang (with five responding poems)
Text on Contemplating Consciousness among the Five Aggregates by Emperor Jianwen
Poem on Renouncing Sins and Blessings in the Śata-śāstra by Liu Xiaochuo of the Liang
Poem on Receiving Precepts in the Hualin Garden by Emperor Jianwen of the Liang
Poem of Thirty Rhymes Composed upon Concluding a Lecture by Crown Prince Zhaoming of the Liang
Poem on Early Confession and Official Notes by Emperor Jianwen of the Liang (with matching poem)
Poem on Going Out to Lecture at Xingye Temple by Emperor Jianwen of the Liang
Poem Matching the Anthology of the Five Sciences by Emperor Yuan of the Liang
Matching Poems by Various Men on Crown Prince Zhaoming's Concluding of the Lecture at Mount Zhong
Poem on Touring the Four City Gates on the Night of the Eight Precepts by the Liang Crown Prince (with matching poem)
Poem on Touring Guangzhai Temple by Emperor Jianwen of the Liang
Poems Expressing Intentions while Confined by Emperor Jianwen of the Liang (four poems)
Final Memorial Submitted upon the Brink of Death by Shen Yue, Marquis of Yin of the Liang
Poem on the Brink of Death by Xie Lingyun of the Song
Poem on the Brink of Death by Śramaṇa Shi Zhikai of the Chen
Poems on Visiting a Mountain Temple and Miscellaneous Poems by the Recluse He of the Chen (four poems)
Melancholic Reminiscence on Visiting Mingqing Temple by Yao Cha of the Chen
Poems on Visiting the Temple of Mount She by Jiang Zong, Director of the Department of State Affairs of the Chen (with preface and ten matching poems)
Poem on Visiting the Temple of Mount Wuku by Director Jiang of the Chen (with matching poem)
Poem on Following the Imperial Carriage to Da Cizhao Temple by Lu Sidao of the Northern Qi (with preface)
Miscellaneous Poems by Zhang Junzu of the Chen (three poems, with praises and matching poems)
Poems on the Five Sufferings by Śramaṇa Shi Wangming of the Zhou (six poems)
Poem on Visiting Lingyan Temple at Fangshan by Emperor Yang of the Sui (with matching poem)
Poem on Ascending the Tower to Behold the Spring Lanterns by Emperor Yang of the Sui (with matching poem)
Poem on the Vimalakīrti by Editorial Director Wang Zhou of the Sui
Poem on Entering Fenglin Temple by Xue Daoheng of the Sui (one poem on Emperor Wen of the Tang visiting the temple in late winter)
Poems on Emperor Wen of the Tang Touring Daxingguo Temple in Bingzhou (two poems)
Poem on the Current Emperor Touring Da Cien Temple in the Capital (with matching poem)
In Praise of Eminent Monks by Dharma Master Xuan of Changzhou under the Tang
Poem on Dharma Master Xuan of the Tang Touring the Eastern Mountains in Search of the Two Dharma Masters Shu and Tan
30.3
Poems in Praise of the Buddha on the Eighth Day of the Fourth Month
30.4
By Śramaṇa Zhi Daolin of Mount Wozhou, Eastern Jin
30.5
The three months of spring decline in succession; / Early summer harbors the vermilion brilliance.
Auspicious omens bring serenity to this fine day; / Clear and luminous, the dark evening is pure.
The Bodhisattva gathers spiritual harmony, / Remotely born through transformative birth.
The Four Heavenly Kings arrive at the appointed time; / Raising their hands, they receive the sovereign's form.
Flying devas play slender nets, / Leaping and ascending, scattering mushroom blossoms.
Following the billows, dragon heads descend; / Floating buds veil the cool currents.
Lotuses nurture ample flowers; / Bending their branches, they offer morning splendour.
Fragrant mists mist the four borders; / Sweet dew congeals in jade jars.
Precious auspicious signs fill all four eights; / Black and yellow dazzle in the purple courtyard.
The profound response is not from sentient fancy; / Tranquil and detached, he is free of contrivance.
The mysterious root is lodged in the spiritual mansion; / The divine branch flourishes beyond form and name.
The circular nimbus brightens the eastern dawn; / The golden countenance is radiant with spring's essence.
Containing harmony, it gathers the eight sounds; / Exhaling and inhaling, it disperses sweet fragrance.
His traces follow causes, rising and falling with the waves; / His mind is merged into the great void.
The six pāramitās liberate worldly beings from extremity; / The eight liberations wash clean worldly tethers.
The moisture of wisdom blends universally without boundary; / Emptiness levels the sentiments of delusion and transformation.
30.6
Three Poems on the Eighth Day
30.7
The Great Clod turns the dark pivot; / Luminous, the two poles reflect each other.
The myriad kinds give birth to wandering splendors; / Settling clear, they congeal the mysterious sage.
Śākya mounts the spiritual conjunction; / Perfect spirit rises, timely and true.
Mutually nurtured, guarding quiet harmony; / Spiritual knowing permeates nature and life.
In movement, he acts for the world below; / In stillness, he is a mirror in nothingness.
30.8
The True Man broadcasts divine transformation; / The flowing and pooling surely have their causes.
The dragon submerged in the city of Tuṣita; / His floating radiance shone on the shores of Jambudvīpa.
Halting the carriage as the three spring months expired, / He flew the reins in the decade of vermilion brilliance.
The eight coordinates parted the heavy haze; / From the nine heavens fell fragrant dew.
Dark spirits presented the myriad dances; / Pañca played the tunes of Ling Lun.
Pure white congealed in the spiritual chamber; / The orchid spring washed the physical form.
Stepping forth, the three realms attained peace; / Raising his voice, the five paths were extinguished.
Not acting, he is therefore noble; / Forgetting wonder, he is therefore wondrously divine.
30.9
How distant, the thoughts of dark antiquity! / Concepts arise depending upon worldly matters.
Together we depict the spiritual vessel, / Making an image that resembles that form.
Yellow skirts and gauze headcloths of silk; / Dark robes trailing vermilion and cyan.
The spirit confers grace upon the reverent; / The traces move forth for those in action.
In the empty hall are arrayed music and offerings; / Luxuriantly arise wondrous splendors.
As if hanging upon precipitous subtleties, / I truly understand the artist's feeling.
Hereupon I abandon what is esteemed; / With a calm mind, I congeal in the Great Pure.
30.10
Poem on the Long Fast of the Fifth Month
30.11
The fiery essence nurtures the mid-summer ether; / The vermilion brightness exhales congealed heat.
The broad wilderness subtly shifts at its source; / The gentle wind soars aboard the harmony.
The auspicious month begins the pure retreat; / Virtuous bounty enriches without bound.
The four assemblies revere the joyous occasion; / Purifying themselves, they ascend the empty hall.
Quiet and peaceful, matching the spring sunshine; / Vigilant at dusk, stern as the autumn frost.
In desolate ease, chanting by forests and marshes; / Calm and joyful, relishing the city outskirts.
With graceful bearing, investigating profound peace; / In colorful cadence, shifting notes of gong and shang.
The master holds the divine standard; / Riding the wind, he breathes mysterious fragrance.
Profound and vast, his practice of the Way is deep; / Graceful and flowing, the principle of transformation is enduring.
Untiring is the spirit of Vimalakīrti; / The sound of virtue resonates through the wandering lands.
The encompassing marvel overturns the occult; / The ultimate principle is reached from proximate goodness.
Clear and concise, his subtle demeanor is plain; / The eight words invigorate the cord of the Way.
Gleaning what is tangled, refining old phrases; / Facing peril, he unravels circuitous discourse.
Vast as a scattering gale; / Brilliant as waving a night-shining pearl.
How could allegories be what he relies upon? / Once the meaning is obtained, the fish-trap is naturally forgotten.
Moistened and steeped, wondrous habitations dissolve; / Little by little, the fine dust disappears.
Desolate, the windows of emotion collapse; / Vast and clear, the eaves of the spirit unfold.
Who says the dark ford is far away? / With a single awakening, one can cross over.
I wish to become an ocean-faring mariner, / Guiding the rudder into the azure waves,
Surging on billows, scooping up drifted travelers, / That returning in the dark, we may gather at the bodhimaṇḍa.
30.12
Preface to the Poems on the Fast of the Eight Precepts
30.13
Recently, I made an agreement with General of Agile Cavalry He to hold a fast of the eight precepts together. On the twenty-second day of the tenth month, we gathered those of like mind at the tomb beneath Tushan in Wu County. At dawn on the third day, the fast began. At first, there were twenty-four persons in all, including monastics and white-robed laity. Clear, harmonious, solemn, and reverent, there was none who was not quietly at ease. By the morning of the fourth day, the worthies had departed. Because I delighted in the solitude of the rustic lodge and also harbored the intention of digging medicinal herbs, I stayed behind alone. Thereupon, waving my hand, I saw them off, gazing after them on the road. Sitting quietly with folded hands in the empty chamber, I realized the truth of externalizing the body. Ascending the mountains to gather plants, I enjoyed the pleasures of cliffs and waters. Then I took up my brush and dipped it in ink, so as to comfort the feelings of my few companions.
30.14
Three Poems on the Fast of the Eight Precepts
30.15
Establishing the intention to arrange a Dharma fast, / We abide in benevolence and establish luminous fields.
Together we set a date for a fine dawn; / Having bathed, we arrive at the secluded hill.
Solemn and stately, the worthies ascend the hall; / Bright and pure, their quiet minds cultivate.
Graceful are the guests of the eight precepts; / Without bolts, they are naturally fastened.
In silent stillness, the five practices become real; / Tirelessly, the coarse mind is softened.
The Dharma drum brings forth the three exhortations; / Vehement and sharp, the pure teachings flow.
With sorrowful concern, we vow to deliver all extensively; / The whole hall is in the same boat.
Luminous and clear is the sage beyond the mysterious; / Responding to the seekers among these simple ones.
Cultivating sincerity in the interior chamber, / The three realms praise the pure excellence.
May the auspicious blessings return to the Prime Minister, / Luxuriant as floating auspicious clouds.
30.16
The three repentances initiate the early morning; / The double confession reaches the midnight.
Calling birds warn of the bright dawn; / Rites completed, the mysterious duties cease.
Dispersing in desolation, the guests leave the courtyard, / Drifting away with the wind wherever it goes.
Hesitating at the fork in the road, / I wave my hand, bidding farewell to those departing.
Light carriages race through the fields, / Breezily darting like flashes of lightning.
Resting my mind, I walk with feigned leisure, / Lightly striking my metal staff.
Stretching my neck, I gaze after the travelers, / Resentful sorrow and lonely thoughts accumulating.
Alas! The physical form is not me; / External objects are indeed already quiet.
Chanting poetry, I return to the empty chamber, / Holding to truth and enjoying subtle mysteries.
Though this is not a permanent journey, / For now I release myself through seclusion.
30.17
Quiet and unified, I hide away in my thatched hut, / Softly chanting the initial nine [of the Qian hexagram].
The broad wilderness parts the grove of bamboos; / Gusts of wind sprinkle against the latticed window.
Leisurely, my distant thoughts wander free; / Gathering herbs, I climb the high mound.
Ruggedly I ascend a thousand fathoms; / In desolate isolation, I overlook ten thousand acres.
Gazing at the mountain, I delight in the lush pines; / Beholding the marsh, I grieve for the pale willows.
Loosening my sash at the fork of the long ridge, / I stroll casually to the right of the clear stream.
A cool breeze dissolves troubled thoughts; / The cold spring washes my warm hands.
Vast and clear, the spiritual energy flows freely, / Reverently abiding like the sturdy spring marsh.
Attaining liberation, I merge with the three powers; / In a trance, I lose the counterpart of spirit.
Roaming and viewing, akin to the recluse of the hill, / I am ashamed to lack the linked arms of transformation.
30.18
Five Poems Expressing My Feelings
30.19
Aloof and lofty, I live idly without purpose; / Days depart and months turn around.
Feeble in abandonment, distressed by wind and waves; / Drifting, I follow things as they change.
Midway, high resonance overflows; / Profoundly I revere the Double Mystery.
Where does the Double Mystery reside? / Gathering the real, I roam amid the principles.
Simplicity serves as my nourishment; / Wandering free makes me leisurely.
Clear and bright, mind and spirit are luminous; / Harboring emptiness, they reflect the natural state.
Tirelessly, sinking passions depart; / Radiant and fresh is the serene breast.
Hesitating, I observe the appearances of things, / Never yet having seen the ox whole.
Among fur and scales there is that which is valued; / What is valued lies in forgetting the trap.
30.20
Sitting upright, adjacent to a solitary shadow, / Far and indistinct, my dark contemplation is weary.
Proud and unyielding, I guide the spiritual reins; / Outlining and summarizing, I synthesize famous texts.
Wading through Laozi, I chuckle at the Double Mystery; / Opening Zhuangzi, I appreciate the Great Beginning.
As chanting rises, the clear wind gathers; / Whatever thoughts I touch are all calm and joyful.
Looking down, I rejoice in the richness of substance and elegance; / Looking up, I mourn the passing of the two masters.
Desolate, the far pillar is distant; / Quiet, the town of Meng is empty.
How vast, the affairs of a thousand years! / Melting away, they return to emptiness and nothingness.
Since it is nothingness, what sorrow is there again? / Myriad distinctions return to a single path.
The conjunction with the Way values dark reflection; / Wangxiang gathers the dark pearl.
Grieving, the turbid water settles clear; / How could I forget to reflect in the pure canal?
Reversing the mirror, I return to pure tranquility; / Leisurely, I harbor the tallies of the Way.
The mind is close to the principle of principles; / The body is distant from the thing of things.
Desolate, human affairs depart; / Alone, I dwell with the divine spirit.
30.21
Basking in the sun warms the spring garden; / In distant reverie, I sigh over time's passing.
Moved by things, I ponder where to place my trust; / Desolate, the lofty tone ascends.
I fondly recall the steep heights of Tiantai; / Vaguely, I gaze up at its craggy cliffs.
A cool wind sprinkles the orchid grove; / Pipes and flutes play clear sounds.
Heavenly cliffs nurture spiritual mist; / The spirit, unburdened, holds enduring moisture.
Cinnabar reflects in the emerald rapids; / Fragrant fungi shine with five bright colors.
Towering, the layered peaks are deep; / Vast and quiet, the stone chamber is bright.
Within there is a master seeking transformation; / Externalizing the body, he unties the worldly net.
Holding to simplicity, he calms the calculating mind; / Waving the dark, he brushes away non-thought.
Towering, the cliff of form collapses; / Bright and open, the hall of spirit unfolds.
Ceaselessly shifting without a creator; / Fleeting as a glimpse, adjacent to human forms.
I wish to follow that person's footsteps, / Stepping high, brandishing my staff.
30.22
Warding off depravity, I entrust myself to a quiet chamber; / Desolate and quiet, it is empty and true.
Leisurely thoughts drift to the mountain crags; / Dimly, I look toward the hidden hermit.
Lamentable! The mysterious wind brings deliverance; / Pure and bright, it leaves defilement and chaos.
In this age there is no sleeping through inquiries into the Way; / Strolling and singing, on what can I rely?
The spiritual creek has no alarming waves; / The four peaks are without dust.
I shall roam in its corner, / Unhitching the carriage and putting away the flying wheels.
Fragrant springs substitute for sweet wine; / Mountain fruits serve as seasonal delicacies.
The tall grove gives free rein to my light footsteps; / The stone chamber shelters my humble body.
Exalting emptiness, I practice the original radiance; / Diminishing to nothingness, I return to the primordial spirit.
Dim and murky, troubled feelings are outmoded; / Falling gently, the mid-season ether is fresh.
Close at hand, I am no guest of the realm; / Far off, I am no minister of the outside world.
Serene and tranquil, doing nothing; / How solitary! Yet naturally I have neighbors.
The foundation of Earth produces plain excellence; / The light of Heaven radiates ease and brilliance.
The spiritual principle is swift without hurrying; / The meeting with the Way has no violent striving.
Surpassing and firm as a rock, / Grasping the mystery, seizing the pivotal collar.
How dissipated is my life! / My lot has not received heavenly excellence.
Submerged, without the resonance of dark attainment; / In transformations, not displaying brilliance.
Gradually, the passing years hesitate; / Enduring is the distant期 of transformation.
Raising my head, I hope for the dark ford; / Thinking to ascend, I have not yet aligned.
Though the paths of life are three in ten, / The days already approach the realm of death.
I wish to obtain the principle of having no body, / Where the Way is lofty, and serene silence is peaceful.
30.23
Two Poems Expressing My Intentions
30.24
The soaring luan cries on the crags of Kunlun; / Its lofty intention ascends into the dark void.
In a blur, turning its spiritual plumage, / Resting its shoulders, it perches at the southern corner.
Washing its feet in the diminished billows, / It picks white silk and pecks divine herbs.
Chanting aloud, it rinses its mouth with fragrant wine; / Flying up and down, it climbs the divine parasol tree.
Rustling, it raises its bright wings; / Remotely, it nurtures its pure body.
Long contemplating the pacification of mysterious cycles, / It bows its head, awaiting the spiritual tally.
The river running clear may indeed be hoped for; / But folding one's wings makes one weary.
30.25
In early youth I was earnest in the Great Way; / at capping age I sported with the Twin Mysteries. / Hesitating, I cast off the long net; / with lofty stride I sought the Sovereign of First Origins. / By wondrous lessening I stepped after the Mysterious Elder; / forgetting worldly care, I wandered freely by the Hao River. / In comprehensive view nothing is inadmissible; / all worldly entanglements are naturally blown away. / Exhausting the principles, I begrudged the physical firewood; / brightly burns the transmission of the spirit-flame. / Joyful and serene, I rest in the vast void; / roaming at ease, I delight in tranquil seclusion. / Rich meats offer no enticing taste; / delicate dalliance is no elegant music. / With an expansive mind, I surrender bodily forms; / ceaselessly I drift along with transformation.
30.26
Poem in Praise of Great Virtues
30.27
Far-off thoughts abide in the Mysterious: / how expansive the gentle wind! / The myriad creatures weave flourishing prosperity; / the path of life runs unbroken in dim confusion. / Once the great limpidity and truth are lost, / lured by external things, wisdom is dispersed. / Of old we heard of Cook Ding: / wielding his cleaver, he followed his spirit's movement. / If one can carry on the subtle sound, / tending life is easy as turning one's palm. / Astride the gap where incoming things arise, / one casts oneself into this silent, bright illumination. / Surpassing ordinary bounds, pushing through coiling and unfurling, / forgetting worldly care, one joins with the Formless. / Intermingled joys fill heart and breast; / spiritual communion flows through every motion. / The Great Unity gathers the myriad differences, / flourishing as though filling the royal hunt-nets. / A traveler in this ocean of flesh, surrendering to native earth, / one transforms together with Heaven and Earth.
30.28
Poem in Praise of a Monk Practicing Dhyāna Meditation
30.29
Sun Changyue made an image of a practitioner seated in dhyāna meditation and appended a praise to it. It may be said that through this humble face-to-face contemplation he conveyed his sincere heart, seeking to place himself beside it as yoke and shaft; depicting the transcendent presence of cliffs and forests, he imagined that very person here. Admiring the refinement of his craftsmanship and the beauty of his fine verse, I could not remain silent, and so composed a poem to follow upon his left. Its words say:
30.30
Cloudy peaks tower over the vast wilderness; / rugged and prominent, fine crags are spread. / Winding ravines cradle orchid-bordered springs; / exquisite ridges cluster with lovely trees. / Luxuriant foliage conceals wandering beasts; / precipitous cliffs sever paths and tracks. / Within sits a master of the subtle and rarefied, / upright in meditation, taking the Primordial Plainness as his model. / Self-strengthening, alert to the movement of Heaven; / with meek intent, his desires have departed. / A jade-like constitution braves wind and frost; / chill and piercing, it tempers his pure delight. / Directing his heart, he pledges with the winter pine, / enduring together through the year's end. / Gathering within between inhalation and exhalation, / continuously he advances his work of dhyāna. / Casting aside the one, sense-knowledge is extinguished; / holding to the two, he is guided by spiritual encounter. / As with catching cicadas by piling up perilously balanced balls, / stacking ten balls, his focus remains concentrated. / Suspending his mind in the realm of breathlessness, / through wondrous scrutiny he refines away coarse thoughts. / Deep contemplation calms shock and agitation; / serene and quiet, he unfolds hidden measures. / Climbing step by step, he reaches the six purities; / in the Kongtong void, the seven abodes vanish. / Passing into emptiness, he mounts what comes from being, / forever guiding those who still depend on conditions.
30.31
Poem in Praise of Mountain Dwelling
30.32
The Five Peaks rest on spiritual foundations; / the Four Waterways surge with tossing fords. / Seeking in motion is considered wisdom of square and compass; / keeping silence marks tranquil benevolence. / If one does not delight in emerging or retreating, / one's inclinations must rely on a constant cause. / Seeking the Origin, one communes with antiquity; / penetrating the past, one envisions the recluse sages. / Pure as jade beneath the crags, / like a chiming bell he rinses in the Yi River's shores. / Rolling up blossoms, he conceals them in dense mist; / shaking out his coarse hemp robes, he brushes away dust. / In outward traces he coils like an inchworm with the Way; / in inward virtue he stretches forward like a soaring dragon. / High and aloof, he faces no slaughter like Shan Bao; / his lot is unlike the starvation of the loyalists of Mount Shouyang. / With a long whistle, he returns to forest and peak, / desolate and carefree, entrusting himself to the Great Potter.
30.33
Preface to the Collected Poems on the Samādhi of Mindfulness of the Buddha
30.34
By Shi Huiyuan of Mount Lu under the Jin
30.35
The Preface says: What is meant by samādhi? It refers to concentrated reflection and tranquil contemplation. When reflection is concentrated, the will is single and undivided; when contemplation is tranquil, the breath is empty and the spirit is luminous. When the breath is empty, wisdom is calm in its illumination; when the spirit is luminous, there is no obscurity that it does not penetrate. These two are the mysterious tally of nature: when brought together into unity, their application is realized. For this reason, resting in reverent quiet and guarding seclusion, one moves all things and communicates with the spiritual. When the mind is guided solely by correctness, every movement enters into the subtle. This is to employ cultivation to coalesce the spirit, accumulating merit to transform one's nature. How much more so for one who, like a corpse at rest or in 'sitting and forgetting,' deeply merges with the ultimate limit, whose wisdom leaves the universe behind, walking serenely in the Great Square! / Let us speak of its beginning: when a bodhisattva first ascends the stage of the Path and just peers into the mysterious portal, he embodies quiescence as asaṃskṛta yet leaves nothing undone. When it comes to his spiritual transformations, he causes the long and short to alter their normal measures, and the vast and minute to enclose one another. The three luminaries reverse their courses to shift their radiance, while heaven and earth roll up and unfold into his bosom. / Furthermore, the names of the various samādhis are exceedingly numerous; but for supreme efficacy and ease of progress, mindfulness of the Buddha stands foremost. Why is this? The One who exhausts the mysterious and reaches the utmost quiescence is venerably titled the Tathāgata. Embodying the spirit and uniting with transformation, his response is not confined to any quarter. Therefore, he causes one who enters this concentration to forget knowledge in profound stillness, using the object of contemplation to form a mirror: when it shines, internal illumination inter-reflects and the myriad forms are born therein; where ears and eyes cannot reach, hearing and seeing nevertheless take place. Thereupon, beholding that substance of a deep, still, empty mirror, one realizes that the spiritual root is clear, unified, luminous, and natural. Perceiving the mysterious sound striking the hearing of the heart, defilements melt away with each strike and stagnant feelings become harmonious and radiant. If it were not the utmost wonder under heaven, who could take part in this? / Viewed from this, the impression of a single vision can disclose the deep veils of long-accumulated habits and clear away the heavy delusions of the murky world. If compared with the objects of ordinary people's various concentrations, their relative merits certainly cannot be spoken of in the same breath—this can be known without leaving one's seat. / For this reason, the worthy practitioners who uphold the Dharma all longed for the harmony of a single tally; moved by the declining shadows of fleeting moments, they feared that future provisions were not yet amassed. Thereupon, washing their minds in the Dharma hall and adjusting their lapels toward the pure direction, they forgot sleep at midnight and were diligent morning and night. They hoped that through the merit of upright attainment they might realize the aspirations of the three vehicles; standing at the ferry crossings, they would go forth together with the nine conditions. Looking upward, they sought to emulate the inspiration of plucking reed roots to leap forward; looking downward, they guided the weak in progress, holding out the whip behind them. Looking upon the wielding of brushes in these numerous pieces, how could they be merely literary verses?
30.36
Mindfulness of the Buddha Samādhi in Four-Character Verse
30.37
By Wang Qizhi of Langye
30.38
The wondrous function resides in the dark; / traversing existence, one surveys nonexistence. / Spirit penetrates by means of the obscure; / consciousness illuminates coarse forms through clarity. / Accumulating the minute, it naturally guides itself; / resting on practice, it is fundamentally empty. / Extinguishing those three contemplations, / obliterating the finest lingering trace. (The first) / In the beginning, the Heavenly River was empty; / the principle is mysterious, penetrating the subtle. / Melting away, forgetting where to go, / thereupon expands the spiritual radiance. / The mind stretches to distant realms; / how could it fail to tread on the pivotal mechanism? / Apply it with the vast void; / meet it with the imperceptible. (The second) / The spirit is endowed by heavenly stillness; / circularly mirroring the morning clouds. / Responding along with transformations, / herding together with creatures. / Its response is not confined to any quarter; / recipients receive according to their lot. / Quiescent like a deep mirror, / undisturbed by dust from golden waters. (The third) / Mourning over this single life, / having early possessed wise discernment, / I entrust myself to the profound man, / hoping to rely on his dark power. / Thinking to direct the merit of the hair-tip, / reaching what is deep and immeasurable. / In this supreme mindfulness, / I fix my heart on the Western Limit.
30.39
Praise of Sadāprarudita (Composed upon Painting the Prajñā Platform in Accord with Transformations)
30.40
How profound is the realized man! / His wondrous merit spans past ages. / A dragon submerged in nine marshes, / before the brilliant light had reached him. / When his destiny opened to the encounter, / spirit carved out his track. / Responding to dreams where souls mingled, / this sage was inspired.
30.41
Praise of Sadāprarudita Entering the Mountains in Search of the Dharma
30.42
A reverberating echo in the deep mountains / stirred his hidden sincerity. / The flowing sound in his ears, / he leaped with joy on the dawn journey. / Receiving the command, he traveled by night; / the hundred anxieties all fell silent. / Striking his heart upon his vow, / the transformative apparition lowered its divine presence.
30.43
Praise of Sadāprarudita First Awakening and Wishing to Make Offerings to the Master
30.44
The path of return is about to open; / the spiritual gate unlocks once more. / Divine merit is hard to conceive; / awaiting decrease, increase arrives. / Believing in the Way, he forgot his body; / his joy did not depend on comfort. / Were it not for that wise man, / who could probe the mysterious design?
30.45
Praise of the Bodhisattva Dharmodgata
30.46
Ceaseless and profound master, / the mysterious numbers of the Way are exhausted in him. / Like that great gorge, / the hundred streams are drawn together. / The shore awaits no ferry; / on the road, no carriage turns back. / The three streams open at the source, / thereupon merging in extinction.
30.47
Praise of the Buddhas (Because Sadāprarudita’s Mindfulness of the Buddha Manifested Divine Images)
30.48
Wondrous is True Enlightenment! / Embodying the spirit through nonexistence. / In motion, it does not touch existence; / in stillness, it is not neighbor to empty void. / Transforming, yet not through mutation; / imaging, yet not by imitation. / Mirroring that true nature, / reflecting all these coarse forms.
30.49
Verses on Dharma Joy in Twelve Stanzas
30.50
By Wang Yuanchang of the Qi
30.51
Heaven is long, yet life is brief; / the world is fleeting, while the Way stretches far. / The thoroughfare of dhyāna is broad for distant carriages; / the ocean of desire troubles the frail boat. / Accumulated defilements have never reached an end; / how can the mind-tree be measured? / With what can the dust of passions be washed away? / The water of correctness has a clear flow.
30.52
The above song is on the Original Origin.
30.53
The hundred spirits solemnly pass in review; / the three luminaries cross the dawn sky. / The constant brightness dims the fragrant sky; / the balmy breeze stirs the orchid moon. / Vermilion blooms adorn the jade steps; / kingfisher plumes decorate the scarlet palace gates. / The white-down feather came not in vain; / how could the crossed wheels have set forth for nothing?
30.54
The above song is on Spiritual Auspices.
30.55
In youthful years, spring is already mid-season; / the bright star shines while the night is not yet ended. / A thousand years bring together the auspicious calendar; / ten thousand states are decreed happy omens. / The golden countenance holds the evening light; / kingfisher temples bear the morning glow. / Transcending the dust, he is the Pure Enlightened One; / floating over the mundane world, he would be a wheel-turning king.
30.56
The above song is on Descent and Birth.
30.57
Inherited vapors change the detached palace; / repeated night-watches sound through the tiered halls. / Graceful music stirs mind and spirit; / lovely faces present joyful banquets. / Birth and old age will entangle in the end; / sickness and death are bound to advance. / About to roam in the pure land, / how could he cling in love to a perilous city?
30.58
The above song is on Living in the Palace.
30.59
Spring branches often wither early from disease; / autumn leaves have little joy or flourishing. / Mind and skeleton will ultimately collapse and perish; / those we love are born only for a moment. / The long wind blows over the northern mounds; / the swift light rushes toward the eastern sea. / Knowing the three, emotions are already unburdened; / grasping the One, the body becomes steadfast.
30.60
The above song is on the Four Outings.
30.61
Spurring his mount, he leaves the city gates; / of upright bearing, he rests beneath suburban trees. / Loving parents long for him in vain; / in the inner chambers, they grieve and yearn for nothing. / The windy servant turns back from the journey; / the swift steed returns alone on the path. / Raising his sleeve, he bids farewell to the people of the time: / 'Having attained the Way, I shall return.'
30.62
The above song is on Leaving the Kingdom.
30.63
With an enlightened mind, he magnifies the ten powers; / with tranquil thoughts, he penetrates the four dhyānas. / The blue bird follows the transcendent track; / the patterned steed mirrors the layered streams. / Vulture Peak displays distant excellence; / the Deer Park investigates clear mystery. / Without a treasure rare in the world, / how could one guide the blind spring?
30.64
The above song is on Attaining the Way.
30.65
Aloof, the night moon drifts along; / gleaming, the morning frost forms. / Above the stream, there is no lingering; / between the boughs, extinction is contained. / Spiritual wisdom is clear and constantly so; / bending in response, it has waxing and waning. / Moved by conditions, it comes again to be seen; / for now, it tires of the fetters of the human world.
30.66
The above song is on the Twin Trees.
30.67
Spring mountains are the treasury of jade; / sandalwood groves are where fragrance perches. / Drawing fire, one returns to the burning hearth; / scooping water, it comes from pure dikes. / In Āmrapālī's grove there are no divergent tracks; / in Jetavana monastery they ascend together. / Shoulder to shoulder, unbound by past or present; / following in step, how could it be limited to Yan and Qi?
30.68
The above song is on the Worthy Multitude.
30.69
Of old, I made light of months and years; / now, I treasure fleeting moments. / In the bedchambers, cosmetic powders are put away; / beneath the palace towers, tassels and hairpins are hung. / The joy of dhyāna combines fragrant delights; / the joy of the Dharma makes one forget the pure lute. / Unity and difference cannot be distinguished; / for whom would favor or disgrace stir the heart?
30.70
The above song is on the Disciples.
30.71
Lofty eaves face the tiered vault; / high and airy, they catch the distant breeze. / Surging fragrance rises within the pure Milky Way; / chanting of scriptures echoes high in the clouds. / Golden blossoms drift in rich profusion; / jade trees flourish in lush green. / With constant hearts, they prolong the pure realm; / through profound practice, they succeed to heavenly palaces.
30.72
The above song is on Requisites for Offerings.
30.73
Shadow and echo are never separated; / dark and bright are closely united. / Vast compassion reaches far and wide; / the wise ruler fans the lofty dust. / Within the realm, great blessings are secured; / beyond the borders, all bathe in profound benevolence. / For myriad generations the dynastic mandate will flow; / the myriad peoples rejoice as subjects of Tang.
30.74
The above song is on the Response of Blessings.
30.75
After Hearing a Lecture at Qixuan Temple, Roaming in the Prince's Garden, Composed in Seven Rhymes in Response to the Minister of Education's Command
30.76
By Wang Rong of the Qi
30.77
As the Way prevails, practice reaches far; / when the mind is at ease, even a small ground opens wide. / Cassia torches burn brightly, newly trimmed; / orchid steps lie level, about to open. / The airy eaves face the long islet; / the high balcony overlooks the expansive waters. / Fragrant grasses are lined in rows; / fine trees cluster in abundance. / Floating breezes swirl and turn back;
30.78
along the path, pure mist drifts over tall stones. / The sun rests on the mountain, shining red; / pines reflect on the water, blooming green. / How delightful, this appreciation beyond the human world! / Lingering, the spring day draws toward evening.
30.79
Poem Explaining the Three Teachings
30.80
By Emperor Wu of the Liang
30.81
In my youth I studied the Duke of Zhou and Confucius; / at capping age I exhausted the Six Classics. / Filial piety and righteousness filled the tablets and books; / benevolence and forgiveness suffused the portraits. / Fulfilling one's words prizes the elimination of boasting; / practicing goodness lies in loving life. / In middle age I also looked into Daoist texts: / the named and the nameless. / Wondrous arts were carved on golden plates; / true words were concealed in Shangqing. / Secret practices leave behind hidden virtue; / manifest verification lies in longevity. / In later years I opened Buddhist scrolls: / they were like the moon outshining the multitude of stars. / Suffering and accumulation only then became known; / causes and effects were thereupon made bright and clear. / Non-destruction is simply equality; / the ultimate principle returns to the unproduced. / With diverse roots, unity is difficult; / grasping attachments, nature is easily startled. / Tracing to the source, there are no two sages; / measuring the good, there are not three champions. / The great toon tree spans a hundred million cubits; / the tiny grass barely sprouts. / The great cloud pours down great rain; / according to their capacity, each receives flourishing. / Mental characteristics give rise to divergent understandings; / karmic retributions take on distinct forms. / How could differences be intentional? / Depth and shallowness are indeed creaturely dispositions.
30.82
Dharma Assembly at Kaishan Temple by Crown Prince Zhaoming of the Liang
30.83
The roosting birds have not yet flown; / I order my chariot and depart the mountain lodge. / Winding and turning, I ascend Mount Ma; / Twisting and turning, I enter the Sheep-Intestine Pass. / By degrees I look upon the plains, dim and misty; / Gradually I behold the peaks, dark azure. / Falling Stars is buried amid the distant trees; / Fresh morning mist rises with the dawn sun. / In the shaded pond, early geese roost for the night; / The cold wind hurries on the nocturnal frost. / This place is truly quiet and serene; / Pure and spacious, it is indeed a sanctuary of the Way. / Jade trees and lapis lazuli waters; / Curtains of feathers and a bed of saffron. / Purple pillars on coral ground; / Divine banners and earrings of bright pearl. / Pulling down creepers, I descend the stone stairway; / Grasping cassia branches, I mount the pine-tree bridge. / The ravine tilts as the sun prepares to sink; / Mists rise as the high towers are half-concealed. / Through a thousand eras, what shall endure in the end? / For a hundred generations, all converges upon our Sovereign. / His divine achievements illuminate without limit; / His sagacious mirror is profound and boundless. / The wheel of the Dharma illuminates dark rooms; / The ocean of wisdom carries the raft of compassion across. / My defiled senses have long remained unwashed; / I hope to be moistened by the glow of dripping dew.
30.84
Emperor Jianwen, Gazing at the Stūpa of Tongtai Temple (with matching poems)
30.85
From afar I view the imperial stūpa, / Girt with jade disks and hung with pearls. / Its candle-like silver surpasses the maiden of the Han; / Its precious bells outshine Kunwu. / The sun rises, and rays of light disperse; / The wind sings, alternating gong and zhi notes. / The dew falls, and the basin is ever full; / The paulownia thrives, and the phoenix leads its young. / Flying banners mingle with the evening rainbow; / Painted birds associate with the morning mallards. / The Brahma realm descends from on high; / The arhats hasten forward, blotting out the light. / The sovereign's horses are all driven with a thousand reins; / The heavenly robes all weigh a mere six zhu. / Joyous intent unfolds the boundless exterior; / Prabhūtaratna manifests his complete body. / It can bring about the crossing of the sea of suffering, / And also cause the mountain of pride to be surmounted. / May we together attain the four patiences, / And forever depart from the nine abodes of beings.
30.86
Respectfully composed in harmony by Wang Xun
30.87
The Crown Prince sits in the soaring belvedere; / Beside the city walls lies the Great Forest. / Though the royal gates open in all eight directions, / The dew-catching stūpa rises a thousand fathoms high. / Tiered brackets extend beyond the Milky Way; / Layered corbels thrust through the heart of the clouds. / Carved of moist jade from Mount Kunlun, / Polished with shining gold from the River Li. / The suspended basin resembles the dew-receiving palm; / The inserted phoenix looks like a living bird. / As the moon sets, the west eaves grow dark; / As the sun departs, it encroaches east of the pillars. / Countering the mundane currents, sagacious kin unfold the teaching; / Holding the brush, they stir the divine mind. / I hope to entrust myself to friends on this sturdy boat, / And forever escape the depths of the river of passion.
30.88
Respectfully composed in harmony by Wang Taiqing
30.89
The morning radiance is brilliantly bright; / The soaring stūpa rises a myriad feet. / The auspicious phoenix differs from the sacred crow; / The golden basin takes the place of the immortal's palm. / Layered brackets support carved rafters; / High eaves hang with nets of pearls. / The jewelled ground is like sand in a pond; / Wind-bells resound in sustained echoes. / Carving and chiselling give rise to a thousand transformations; / Vermilion and azure portray the myriad forms. / Mist and rosy clouds appear and disappear at times; / Divine immortals suddenly come and go. / Morning fog rises at mid-tier; / Flying banners ascend to meet the clouds. / Roaming dragons dare not pause; / How could soaring ruks look up to it? / Praising the good relies upon the wise man; / Composing verse redounds to the Two Luminaries. / I wish to avail myself of the stern of this vessel: / Who could say the other shore is wide?
30.90
Respectfully composed in harmony by Yu Xin
30.91
Soaring loftily, it mounts the Great Clarity; / Illuminating the halls, it rivals the Eastern Capital. / Its long shadow falls across the double gate-towers; / Its high tiers rise above the ninefold city walls. / Layered brackets obstruct passing clouds; / Fluttering banners startle crossing birds. / Flying phoenixes seem to have just alighted; / Closed lotuses look as though newly born. / The layered rings face the full moon; / The chime of the bells imitates the call of the luan-bird. / Painted waters flow as gushing springs; / Depicted clouds show colors partly light. / In late dew, the basin still drips; / On morning gems, the brilliance shines ever brighter. / Though linked to the Bowang Garden, / It joins again the City of Silver Sand. / Heavenly incense descends upon the cassia hall; / Immortal Sanskrit chants blend with Yi-river reed-pipes. / We hope to hear the joy of the eight liberations, / And thereupon cast off passions for the six sense objects.
30.92
Emperor Jianwen, Gazing at Night upon the Stūpa's Mast-Rings
30.93
Amid the radiance, I discern the hanging phoenix; / Through the mist, I behold the flying luan-bird. / Surely they use water from the moon-mirror plate / To continually replenish the dew-catching basin.
30.94
Emperor Jianwen, Chant on the Consciousness-Link of the Five Skandhas
30.95
Frivolity and purity mingle in the mental causes; / Dependent on form, they further rely on matter. / Waves of desire toss following emotion; / The net of attachment is woven by the mind. / Though casting gold changes the shape, / Cutting tally-sticks has no end. / Since observation of the dove yields no differentiation, / How can the monkey's grasping ever cease?
30.96
Liu Chuo, Chant on Renouncing Both Demerit and Merit in the Śata-śāstra
30.97
Tracing their causes, their paths diverge; / When renounced, their destinations converge. / When suffering peaks, it descends and reverts to joy; / When joy peaks, suffering arises once more. / Is it not attachment to the cycle of transmigration, / All arising from conditions of clinging emotions? / When one knows the characteristics of mind in every instance, / Thirsting for joy, the flow of the Dharma is pure.
30.98
Emperor Jianwen, on Receiving the Precepts in the Hualin Garden
30.99
Common men indulge in worldly pleasures; / Mundane scholars value empty fame. / Since the three emptannesses are difficult to comprehend, / The eight winds are ever prone to topple them. / For long have I leveled all things as equal, / Viewing withering and flourishing as fundamentally one. / In my youth I loved Mount Ji and the River Ying; / From the beginning I held Bocheng in high regard. / Not out of delight in reclusion, / But simply from weariness with sycophancy. / Holding the jade tablet, I guarded the feudatory realm; / Inheriting the vessel, I became the primary heir. / In days past, I inscribed silver characters, / Long ashamed before the eminent of my clan. / Now wearing the golden seal, / How might I spread a virtuous reputation? / Dwelling on high, I ever dread deficiency; / Bearing a full vessel, I always worry over spillage. / These words are truly unfeigned; / My sincere heart is clear to see. / The vessel of salvation receives sagacious instruction; / Extending guidance, the imperial favor descends. / The lamp of the mind illuminates the dark room; / The sturdy boat crosses the ocean of attachment. / It is the season of late high autumn, / Vast and silent, the air is crisp and clear. / At the cross-patterned gates, the scenery is lovely; / Over the Qi'nian Shrine, clouds and mist arise. / Red water-lilies mingle with blue-lattice windows; / Purple dew moistens vermilion pillars. / Leaves sparse, winding paths emerge; / Gushing springs encircle the hills with their murmurs. / Green-collared birds dwell by the shore forts; / Crimson-crested ones brush past the forest as they fly. / I hope to receive the canopy of the eight liberations, / And make the six sense objects light. / If I hear that the time has come to depart, / I will not begrudge relinquishing the multi-walled city.
30.100
Emperor Jianwen, on Being Granted the Text of the Repentance Rite and Harmonizing, in Five Poems
30.101
The sovereign's heart pities the illusory world; / His holy virtue commiserates with dense ignorance. / Imperial decrees open the gate of embrace; / Silk-like edicts widen the gate of wisdom. / Talents of the era fill the sovereign's realm; / Dharma companions flourish in the heavenly garden. / Together they dissolve the fetters of the five destinies; / In unison they wash away the resentments of the four forms of birth. / The three cultivations banish the horse of craving; / The six recollections pacify the monkey of the mind. / In deep courtyards, the forest colors are splendid; / In this tranquil realm, bird songs ring out. / An upstream wind sounds the Dharma drum; / Hanging bells chime on the painted balustrade. / Fresh plums are budding, not yet bloomed; / Fallen cassia petals gather, then scatter again. / Morning mist veils the stone stairway; / The cold tide soaks the water-gate. / Once graced with your skillful guidance, / I now desire to cast off the cage and snare.
30.102
Emperor Wu of Liang, Harmonizing
30.103
The jade-spring water clock is almost exhausted; / Light at the Golden Gate has not yet formed... and so forth.
30.104
Wang Jun, Composed in Response to Imperial Command, with Preface
30.105
I respectfully harmonize with the Crown Prince's repentance poem. It was then presented to the imperial court. His utmost sagacious Majesty promptly composed a reply, using the same ten rhymes. In my private heart I rejoiced and leapt, having attained what was never before had. Gathering up the remaining rhymes, I again inscribed my rustic, clumsy verse.
30.106
The Holy One's wisdom rivals the sun and moon; / The Emperor's virtue illuminates the four seas. / The burden of responsibility truly resides in him; / Deliverance and liberation indeed abide here. / Expounding repentance saves the ignorant; / Opening the heart excludes deception and falsehood. / Renowned monks guide with concentration and wisdom; / Court officials stand in line like the virtuous ministers of old. / Returning from delusion, we rely on the good guide; / Reversing our hearts depends on the true master. / Harmonious bells blend with pipe-blown tones; / Auspicious banners coil with snow-white colors. / Early rushes are about to sprout leaves; / New bamboo begins to unfurl its sheaths. / Dedicated diligence is truly earnest and thorough; / Devoting sincerity is certainly doubled. / Sagacious brilliance is like mist and rosy clouds; / Interwoven balustrades are like strings of pearls. / Though I wish to follow your skillful guidance, / Setting down the brush, I feel ashamed before its literary grace.
30.107
Crown Prince Zhaoming, Thirty-Rhyme Poem Composed in Succession as the Lecture Series Was Drawing to a Close
30.108
The Dharma garden is called the fine apple; / This park is splendid with slender bamboos. / Spiritual awakenings reciprocate like casting shadows; / Divine immortals roost and lodge together. / Wisdom and meaning are compared to jasper and jade; / Refining influence is like orchids and chrysanthemums. / The profound principle matches the ten calculations; / The deep achievement resembles the ninefold rammed earth. / Flower-strewn waters awaken the silver boat; / The square avenues display golden axles. / Subtle words have long been severed; / Worldly toils have multiplied in accumulation. / By virtue of this, wisdom clouds are expounded, / Seeking to subdue the dust of the mind. / Eight waters moisten scorched sprouts; / The three vidyās open the eyes of the multitude. / Precious bells alternate at dawn; / Renowned incense grows fragrant in the evening. / For a time set aside reverence for the six dragons; / Briefly dispel the anxiety over the two mice. / The tree of intent blossoms with sky-flowers; / The lotus of the heart emits a gentle fragrance. / Compare this to the transformation of the vast ocean; / Likened to the ripening of the mango fruit. / Wondrous wisdom is like richly brocaded silk; / Deep words are like misty gossamer. / Skilful learning is like the Brahmā fingernail; / True words differ from the brass belly. / Meandering, parasol-like clouds cover the city; / Luxuriantly, golden saffron spreads out. / Jewel-flowers shade the eight streams; / Jade currents flow through the nine valleys. / Green birds suddenly descend and ascend; / Cloud-geese fly, wheeling and turning. / Lofty discussions belong to supreme occasions; / With little learning, I am ever self-ashamed. / The sun beautifies the mandarin-duck tiles; / The wind sweeps past the spider-webbed roof. / Falling petals scatter distant fragrances; / Drifting clouds gather far-off clusters. / Vast salvation matches the Elephant Park; / The middle vehicle seems to stand in solitude. / Later flames are difficult to maintain bright; / The initial mind easily shrinks in fear. / One should depart from the flower-strewn water, / And not run counter to the lacquered wood. / Throwing oneself from a cliff is not to be valued; / How can one dwell in a forest of brambles? / Like the moon reflected in a vessel, we hope the shadow stays; / Like ashes of the heart, we hope they will be quenched. / Viewing passions is like bees gathering nectar; / Wandering in virtue is like beans in the field. / The Eight Towns of the Mountain of the Rṣi; / The Four Jewels in the bay of the divine dragon. / The medicinal tree ever flourishes; / How could the branches of dhyāna wither? / Delighting herein in hearing the Way, / We hope thereby to surpass worldly pursuits. / Wishing to pursue the open-air jewel cart, / Casting off our slippers, we personally push the wheels.
First 108 of 322 passages. Read on
Linked texts (1)
- 廣弘明集 — Classical Chinese