集古今佛道論衡 1.35

1.35

至四月十七日。侍中安前將軍丹陽尹邵陵王上啟云。臣綸聞。如來嚴相。巍巍架于有頂。微妙色身。蕩蕩顯乎無際。假金輪而啟物。託銀粟以應凡。砥波若之利刀。收涅槃之妙果。汎生死之苦海。濟常樂於彼岸。故能降慈悲雲垂甘露雨。七處八會。教化之義不窮。四諦五時。利益之方無盡。並氷清日盛霧豁雲除。爝火翳光塵熱自靜。可謂入俗化於蒙底。出世冥此真如。使稠林邪徑之人景法門而無倦。渴愛聾瞽之士慕探賾而知迴。道樹始於迦維。德音盛乎京洛。恒星不見周鑒娠徵。滿月圓姿漢感宵夢。五法用傳萬德方兆。華俗潛故競扇高風。資此三明。照迷途之失。憑茲七覺。拔長夜之苦。屬值皇帝菩薩應天御物負扆臨民。含光宇宙照清海表。垂無礙辯以接黎庶。以本願力攝受眾生。故能隨方逗藥示權因顯。崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祇皆蒙誘濟。人興等覺之願。物起菩提之心莫不翹勤歸宗之境。悅懌還源之趣。共保慈悲俱修忍辱。所謂覆護饒益橋梁津濟者。道既光被民亦化之。於是應真飛錫騰虛接影。破邪外道堅持正因。伽藍精舍寶剎相望。講會傳經德音盈耳。臣昔未達理源稟承外道。如欲須甘果翻種苦栽。欲除渴乏反趣醎水。今啟迷方粗知歸向。受菩薩大戒戒節身心。捨老子之邪風。入法流之真教。伏願天慈曲垂矜許。謹啟。

On the seventeenth day of the fourth month, the Palace Attendant, General Who Pacifies the Front, Governor of Danyang, and Prince of Shaoling memorialized, saying: 'Your minister Lun has heard: The majestic physical marks of the Tathāgata tower high above the peak of existence (bhavāgra); his subtle and wondrous form body broadly manifests beyond limits. He makes use of the golden wheel to enlighten beings, and relies on silver grains to respond to mortals. Honing the sharp blade of prajñā, he harvests the marvelous fruit of nirvāṇa; sailing the bitter sea of birth and death, he ferries across to the other shore of permanence and bliss. Therefore he can send down the clouds of compassion and let fall the rain of sweet dew (amṛta). At the seven locations and eight assemblies, the meaning of his edification is inexhaustible; through the four truths and five periods, the methods of his benefit are endless. Like ice melting and the sun shining brightly, mist scattering and clouds clearing, the glimmer of torchlight is dimmed and the dust and heat naturally settle. He may be said to enter the worldly to teach those at the depths of ignorance, and transcend the world to harmonize secretly with this True Suchness (tathatā), causing those in the dense forest of heterodox paths to gaze toward the Dharma gate without weariness, and men of thirsting craving, deaf and blind, to yearn to explore the profound and know to return. The Tree of Enlightenment began in Kapilavastu; the sound of his virtue flourished in Jingluo. When the constant stars became invisible, the Zhou perceived the sign of conception; when the circular form like a full moon appeared, the Han was moved by the night dream. With the transmission of the five dharmas, the myriad virtues first portended; the Chinese customs secretly turned away from the old, vying to fan the lofty wind. Relying on these three clarities (traividyā), he illuminates the errors of the deluded path; depending on these seven factors of enlightenment (bodhyaṅga), he uproots the suffering of the long night. Now we happen to meet with the Emperor Bodhisattva, who responds to Heaven to rule over all things and faces south from the screen to govern the people. Containing light throughout the universe, he brings clarity beyond the seas; conferring unhindered eloquence to receive the common people, he gathers and receives sentient beings by the power of his original vow. Thus he can dispense medicine according to the region and display expedient means so that the causes are revealed, honoring the tenet of the One Vehicle and broadening the foundation of the ten grounds. Hence the myriad states turn toward it and together receive correct discernment; the hidden and manifest spiritual beings all receive his guiding deliverance. Men give rise to the vow for equal enlightenment; creatures raise the mind of bodhi. None fail to exert themselves eagerly in the realm of taking refuge in the source, or to rejoice in the principle of returning to the origin, jointly preserving compassion and together cultivating forbearance. As for that which protects, enriches, bridges, and ferries across, since the Way is gloriously spread, the people are transformed by it. Thereupon the arhats fly with their pewter staffs, soaring through the void and casting their shadows, destroying heterodox paths and firmly upholding the right cause. Monasteries and jewel-adorned stupas look upon one another; lecture assemblies transmit the scriptures, and the sound of virtue fills the ears. Your minister formerly did not understand the origin of truth and received the external teachings—just like wanting sweet fruit but conversely planting bitter seedlings, or wanting to quench thirst but conversely rushing to salt water. Now my delusion is unsealed and I roughly know where to turn; receiving the great Bodhisattva Precepts, I restrain and discipline body and mind. Renouncing the heterodox ways of Laozi, I enter the true teaching of the Dharma stream. I humbly pray that your Heavenly Compassion will bend down to grant permission. Respectfully memorialized.'