辯正論 8.88

8.88

臣綸啟。臣聞如來端嚴相好巍巍架于有頂。微妙色身的的顯乎無際。假金輪而啟物。託銀粟以應凡。砥波若之利鐮。收涅槃之實果。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。五時四諦。利益之方無盡。並氷清日盛霧豁雲除。爝火翳光塵熱自靜。可謂入俗化於曚底出世成此真如。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。道樹始乎迦維。德音盛於京洛。恒星不現周鑒娠徵。滿月圓姿漢感宵夢。五法用傳萬德方兆。華洛潛故競扇高風。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。以本願力攝受群生。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矣。道既光被民亦化之。於是應真飛錫騰虛接影。破邪外道堅持政國。伽藍精舍寶剎相望。講道傳經德音盈耳。臣昔未達理源稟承外道。如欲須甘果而種苦栽。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。

Your servant Lun presents: Your servant has heard that the Tathāgata's dignified marks and fine characteristics tower majestically over the Peak of Existence; his subtle and wondrous form-body shines clearly and limitlessly. He borrowed the golden wheel to enlighten beings, and manifested as silver millet to respond to ordinary mortals. Whet the sharp scythe of prajñā to reap the true fruit of nirvāṇa; sail across the bitter sea of birth and death to ferry beings to the other shore of permanence and bliss. Thus, he can lower the clouds of compassion and bestow the rain of sweet dew (amṛta). Across the seven locations and eight assemblies, the meanings of his edification are inexhaustible; in the five periods and four noble truths, the methods of his benefit are endless. Together, they are as pure as ice and as bright as the sun, causing mists to part and clouds to disperse; the faint torch's dim light and the dust and heat subside naturally. This may truly be called entering the mundane to convert those at the bottom of darkness, and transcending the world to accomplish this suchness. He caused those in the dense forest of heterodox paths to admire the Dharma gate without weariness, and men of thirsting desire, deafness, and blindness to long for profound investigations and know how to return. The Bodhi tree began in Kapilavastu; the virtuous teachings flourished in the capital of Luoyang. When the fixed stars did not appear, the Zhou dynasty perceived the sign of conception; when the full moon's round posture appeared, the Han dynasty was moved by the nocturnal dream. The five dharmas were transmitted, and the myriad virtues first became manifest. Because ancient traditions had declined, high customs were competitively fanned. Relying on these three knowledges, he illuminated the errors of deluded paths; depending on these seven factors of awakening, he pulled beings out of the suffering of the long night. Now we encounter the Emperor Bodhisattva, who responds to Heaven to govern creation, facing the screen to oversee the populace. Harboring radiance throughout the universe, he brings clarity beyond the seas. Bestowing unhindered eloquence to receive the common people, he gathers sentient beings through the power of his original vow. Thus, he can dispense medicine according to conditions, manifesting expedient means to clearly promote the purport of the One Vehicle and broaden the foundation of the ten grounds. Therefore, the myriad states turn toward him, all receiving correct discernment; spiritual deities, hidden and manifest, are all blessed with guidance and deliverance. People give rise to the vow of equal awakening; living beings arouse the bodhicitta. There are none who do not eagerly aspire to the realm of returning to the origin, or delight in the trend of returning to the source, mutually preserving loving-kindness and compassion, and jointly cultivating forbearance. This is what is called sheltering, benefiting, and serving as a bridge and ford. Since the Dao has illuminated all, the people are also transformed. Thereupon, arhats fly their tin staffs, soaring into the void in succession. Refuting heterodox non-Buddhists, they firmly preserve the governance of the state. Saṃghārāmas, monasteries, and precious temples face each other; expounding the Dao and transmitting scriptures, virtuous sounds fill the ears. Formerly, your servant did not comprehend the source of principle and adhered to heterodox paths, which was like desiring sweet fruit yet planting bitter seeds, or wishing to quench thirst yet rushing toward saltwater. Now my deluded mind is opened and I roughly know where to turn. Receiving the great Bodhisattva precepts, I regulate body and mind, abandon the heterodox customs of Laozi, and enter the true teaching of the Dharma stream. I prostrate myself in the hope that Your Heavenly Kindness will condescend to grant permission. Respectfully memorialized.