諸經要集 4.6

4.6

竊以因緣假有。眾生之滯根。法本不然。至人之妙理。是以三界六趣。造業障而自迷。八解十智。尊歸宗而虛豁。所以能仁大師。隨緣布教。愍焰宅之既焚。傷欲流之永霧。託白淨之宮。現黃金之色。居茲三惑。示畫篋之非真。出彼四門。厭浮雲之易滅。自嗟人代漂忽若此。於是天王捧白馬而逾城。給使持寶冠而詣闕。脫屣尋真。其於斯矣。雖復秦代簫史。周時子晉。許由洗耳於箕山。莊周曳尾於濮水。方茲去俗。何其蔑哉。致使慕其德者。斷惡以立身。欽其風者潔己而修善。毀形以成其志。故棄鬚髮美容。變俗以會其道。故去輪王華服。雖形闕奉親。而內懷其孝。禮乖事主。而心戢其恩。澤被怨親。以成大順。福霑幽顯。豈拘小違。上智之人。依佛語故為益。下凡之類。虧聖教故為損。懲惡則濫者自新。進善則通人感化。所以仙林始抽簪之地。禪河起苦行之迹。沐金軀之淨水。遊道場之吉樹食假獻糜。座因施草。於是十力智圓。六通神足。魔兵席卷。大覺道成也。

I venture that conditioned arising is nominal existence, where the roots of sentient beings stagnate; phenomena are originally unproduced, which is the wonderful truth of the ultimate person. Therefore, in the three realms and six destinies, beings create karmic obstacles and delude themselves; through the eight liberations and ten knowledges, the noble ones take refuge in the ultimate principle and become empty and open. For this reason, the Great Master of Capable Benevolence (Śākyamuni) disseminated teachings according to conditions: pitying that the burning house was already on fire, lamenting that the river of desire was perpetually shrouded in mist. Entrusting himself to the Pure White Palace, he displayed a golden-colored body. Dwelling amid these three delusions, he revealed that the painted box is not real; passing out through those four gates, he wearied of the floating clouds that so easily vanish. Sighing to himself that human generations drift away fleetingly like this, the Heavenly Kings then held aloft his white horse as he leaped over the city wall, and his attendant took his jeweled crown and presented it at the palace. Casting off his shoes to seek the truth—such was his departure. Even if we consider Xiao Shi of the Qin era or Zijin of the Zhou, Xu You washing his ears at Mount Ji, or Zhuang Zhou dragging his tail in the Pu River—when compared to this renunciation of the secular world, how insignificant they are! Thus he caused those who admire his virtue to cut off evil and establish themselves, and those who revere his style to purify themselves and cultivate good. Disfiguring the body to accomplish the resolve, they discard the fine appearance of beard and hair; changing secular ways to unite with the Path, they cast off the splendid garments of a wheel-turning king. Though their outward form neglects serving their parents, inwardly they cherish filial piety; though their ritual manners depart from serving their lord, their hearts hold his grace. Their beneficence covers both foes and kin, fulfilling great compliance; their blessings shower both the hidden and the manifest, so how could they be restricted by minor infractions? People of superior wisdom gain benefit because they rely on the Buddha's words; the base and ordinary suffer harm because they breach the sacred teaching. When evil is chastised, the corrupt renew themselves; when good is advanced, discerning persons are moved and transformed. Thus, the hermits' forest was where he first cast off his hairpin, and the river of dhyāna where the traces of his austerities arose. In the pure waters he bathed his golden body; beneath the auspicious tree of the bodhimaṇḍa he sat. For food he relied on the offered porridge; for a seat he made do with strewn grass. Thereupon, the ten powers and knowledges were perfected, the six supernormal knowledges and miraculous bases fulfilled; the demon armies were swept away, and the Path of the Great Awakening was accomplished.