辯正論 1.10

1.10

通人曰。觀一可以知百。覩此足以明彼。但佛教沖曠名義弘多。總而言之具有玄錄。今為吾子略舉大猷。自祥雨散空瑞蓮現海。半滿之門洞啟。空有之策兼揚。毘城有迴情入法之謨。靈山有攝末歸本之訓。在用如水分千月。為體若鏡鑒萬形。斬籌含識共蔭慈雲。塵沙佛土咸霑甘露。及收光白㲲韜影提河。於是乎五百應供搖象扇而聞持。八萬修多拂龍床而器寫。珠函寶印既溢王宮。貝葉梵文還盈海藏。昇堂萬計競沐身田。負牆百億爭開心樹。爰至摩騰入洛僧會遊吳。遠流法鼓之音。俱傳慧風之業。以類相聚亦有九流。顯其嘉名稱為九籙。一曰真詮。二曰權旨。三曰戒品。四曰禪門。五曰呪術。六曰論部。七曰注解。八曰章疏。九曰傳記。言真詮者。蓋方等之中心。諸佛之要觀也。事無不統理無不窮。其言巧妙其義深遠。包十仙之奧行。總八藏之玄文。緣覺涉求迷同汎海。聲聞在聽怳若闚天。此華嚴之引致也。裂見網之宏宗。破邪軍之要術。珠清濁水藥現深叢。迷乳之色既分。迴天之醉俄醒。樂民剋滿常果仍圓。斯涅槃之極旨也。三獸混迹一乘總轡。衣珠已現髻寶仍傳。十無上之冲規。四安樂之妙行。鑑多寶之所為。悟長者之本心。迺法華之會歸也。布此十如冥茲四絕。即色非色離名無名。招招乎汎六度之舟。濔濔焉登三空之岸。謂般若之玄鋒也。理之包舉在此四焉。

The scholar of broad learning said: “From observing one, you can know a hundred; seeing this suffices to illuminate that. However, the Buddhist teaching is vast and boundless, and its terms and meanings are exceedingly numerous. To summarize them, it possesses profound records; now, for your sake, my friend, I shall briefly bring up its grand outlines. Ever since the auspicious rain scattered through the void and the marvelous lotuses appeared upon the ocean, the gates of the half-word and full-word teachings opened wide, and the doctrines of emptiness and existence were both promulgated. In the city of Vaiśālī, there were plans to turn sentiments toward the Dharma; at the Vulture Peak, there were instructions to gather the branches back to the root. In its function, it is like water dividing the reflection of a thousand moons; as its substance, it is like a mirror reflecting ten thousand forms. Those who draw lots and all sentient beings together rest in the shade of the cloud of loving-kindness; Buddha lands as numerous as dust and sand all receive the moisture of sweet dew. When [the Buddha] withdrew his light on the white felt and concealed his shadow by the Hiraṇyavatī River, thereupon the five hundred worthy of offerings shook their ivory fans and memorized the teachings; the eighty thousand sūtras brushed against the dragon couch and were transcribed into vessels. Pearl cases and jeweled seals already overflowed the royal palace; palm leaves and Sanskrit texts once again filled the ocean storehouse. By the tens of thousands, those ascending the hall competed to bathe the fields of their bodies; by the hundreds of millions, those leaning against the walls vied to open the trees of their minds. When Kāśyapa Mātanga entered Luoyang and Senggui traveled to Wu, the sound of the Dharma drum resounded far and wide, and the work of the wind of wisdom was jointly transmitted. Grouped according to category, there are also nine streams; to manifest their excellent titles, they are called the Nine Records. The first is the definitive exposition; the second, the provisional purport; the third, the precepts; the fourth, the gate of dhyāna; the fifth, incantations; the sixth, treatises; the seventh, commentaries; the eighth, subcommentaries; and the ninth, biographies. As for the definitive exposition, it is the core of the vaipulya and the essential contemplation of all Buddhas. In phenomena, it leaves nothing unintegrated; in principle, it leaves nothing unexhausted. Its words are skillful, and its meaning is profound and far-reaching. It encompasses the secret practices of the ten immortals and synthesizes the profound texts of the eight treasuries. When pratyekabuddhas seek to penetrate it, they are as bewildered as if drifting on an ocean; when śrāvakas hear it, they are as dazed as if peering up at heaven. This is the guiding principle of the Avataṃsaka Sūtra. It is the grand doctrine that rends the net of views, the essential art that shatters the army of evil. A jewel clarifies turbid water; a medicinal herb appears in deep thickets. The illusion of the milk’s true color is clarified, and the drunkenness that spins heaven is suddenly sobered. The aspirations of the joyous people are completely fulfilled, and the eternal fruit remains perfected. This is the ultimate purport of the Mahāparinirvāṇa Sūtra. Three beasts blend their tracks, and the One Vehicle gathers all reins. The jewel in the garment has been revealed, and the gem in the topknot continues to be handed down. The ten unsurpassable, lofty standards, and the four pleasant and marvelous practices: reflecting upon what Prabhūtaratna did, one awakens to the original intention of the Elder. This is the synthesis of the Lotus Sūtra. Spreading these ten suchnesses and darkening these four absolutes: form is non-form, transcending names and devoid of name. Majestically sails the boat of the six perfections; gently does it ascend to the shore of the three emptinesses. Such is the profound tip of prajñā. The comprehensive embrace of principle lies in these four.”