出三藏記集 6.32

6.32

夫心者。眾法之原。臧否之根。同出異名禍福分流。以身為車以家為國。周遊十方稟無惓息。家欲難足。由海吞流火之獲薪。六邪之殘已甚於蒺䔧網之賊魚矣。女人佞等三𩲐其善偽而信寡家之為禍也。尊邪𤻀賤清真。連叢瑣謗聖賢。興獄訟喪九親。斯家之所由矣。是以上士恥其𤻀懼其厲。為之懾懾如也。默思遁邁。由明哲之避無道矣。剔髮毀容法服為珍。靖處廟堂練情攘𤻀。懷道宣德闓導聾瞽。或有隱處山澤枕石嗽流。專心滌垢神與道俱。志寂齊乎無名。明化同乎群生。賢聖競乎清靖。稱斯道曰大明。故曰法鏡。騎都尉安玄臨淮嚴浮調。斯二賢者。年在束齓弘志聖業。鉤深致遠窮神達幽。愍世矇惑不覩大雅。竭思譯傳斯經景摸。都尉口陳嚴調筆受。言既稽古義又微妙。然時干戈未戢志士。莫敢或遑。大道淩遲內學者寡聞。覩其景化可以拯塗炭之尤嶮。然義壅而不達。因閑竭愚為之注義。喪師歷載莫由重質。心憤口悱停筆愴如。追遠慕聖涕泗并流。今記識闕疑俟後明哲。庶有暢成以顯三寶矣。

Now, the mind is the origin of all dharmas, the root of good and bad; springing from the same source with different names, misfortune and fortune flow apart. Taking the body as a carriage and household as a state, it roams the ten directions without fatigue or rest. Household desires are hard to satisfy, like the ocean swallowing rivers or fire catching firewood; the ravages of the six evils are far worse than caltrops or nets preying on fish. Flattering women are like the three corpses: their goodness is false and their trustworthiness scant; this is the calamity of the household! They honor the perverse and crippled, despising the pure and true; entangling clusters of petty concerns, they slander the sages and worthies, causing lawsuits and ruining the nine familial relations—such is what stems from the household. Therefore, superior persons are ashamed of its crookedness and fear its plagues, being constantly fearful of it, quietly contemplating escape and departure, like the wise and enlightened fleeing an unprincipled state. Shaving their hair and altering their appearance, they treasure the Dharma robes, quietly dwelling in temples, refining their sentiments, and expelling defilement; harboring the Way and proclaiming virtue, they open and guide the deaf and blind. Some dwell in seclusion among mountains and marshes, pillowing on stones and rinsing their mouths with streams, concentrating their minds to wash away grime, their spirit uniting with the Way. Their aims are quiet and equal to the nameless; their bright transformation is identical with all living beings. Worthies and sages vie in purity and quietude, calling this Way the Great Illumination; hence it is called the *Dharma Mirror*. Cavalry Commandant An Xuan and Yan Fodiao of Linhuai—these two worthies, when their hair was bound in youth, broadened their resolve for the sacred enterprise, probing depths and reaching the distant, exhausting the spirit and penetrating the obscure. Pitying the world's bewilderment and ignorance of the Great Elegance, they exhausted their minds to translate and transmit this sūtra's exemplary pattern. The Commandant recited it orally, and Yan Diao recorded it with his brush. The words conform to antiquity, and the principles are subtle and profound. However, at that time weapons of war were not yet laid down, and men of aspiration dared not take leisure. The Great Way declined, and internal students had heard little. Seeing that its glorious teaching could rescue the utmost perils of the mire and ashes, yet its principles were blocked and not understood, taking advantage of leisure I exhausted my foolishness to write an annotated commentary on its meaning. Since losing my teacher years ago, there has been no way to re-examine doubts; my heart is indignant and my mouth falters, so I halt my brush in sorrow. Longing for the distant past and admiring the sages, tears and snivel stream together. Now I record my understanding and leave doubts open, awaiting later wise and enlightened persons, in the hope that it will be fully brought to fruition so as to manifest the Three Jewels.