出三藏記集 9.8

9.8

夫冥壑以冲虛靜用。百川以之本。至極以無相標玄。品物以之宗。故法性住湛一以居妙。寂紛累以運通。靈根朗圓燭以遂能。乘涉動以開用。然能要有資用必有本。用必有本。故御本則悟涉無方。能要有資。故悟虛則遂其通。通則苞鏡六合而有無圓照。塞則用隨緣感而應必慮偏。照圓則神功造極。慮偏則顛覆興焉。故四瀆開溢則洪川灌壑。玄象差轍則三光晦耀。因此而推。固知運通有宗化積有本。夫運通之宗。因緣開其會。無相極其終。化積之本。十道啟其謀。心術兆其始。故心術憑無則靈照通而大乘廓。滯有則神虛塞而九宅開矣。然推而極之則唯心與法。引而張之則綿彰八極。請辯而目焉。夫萬法浩然宗一無相。靈魄彌綸統極圓照。斯蓋目體用為萬法。言性虛為無相。稱動王為心識。謂靜御為智照。故滯有慮塞。則曰心曰識。憑虛照通。則曰智曰見。見者正見也。始曉之偏目也。智者正遍知也。體極之圓號也。正見創入轍之始。正遍標體極之終。四者蓋精魄彌綸水鏡萬法。雖數隨緣感。然靈照常一而不變者也。夫體用無方則用實異照。故亂識為塵穢心欲。開見謂寶。廓智謂種。穢心故。五欲為酖醴之室。開見故。三寶為荊石之門。亂識故。六塵為幻惑之肆。廓智故。一切種為驪龍之淵。四者寔萬法浩然同實異照。雖感應交映而宗一無相者也。故識御六塵以矇性。心赴五欲以昏慮。見憑四諦以洗鑒。智撫無相以通照。然則境雖理故心緣精魄彌綸體故靈照。靈照故統名一心。所緣故總號一法。若夫名隨數變則浩然無際。統以心法則末始非二。故十住為經。將窮賾心術之原本。遂真悟之始辯。神功啟于化彰。八萬歸於圓照。使靈機無隱伏之數。大造無虛竊之名。爾乃落滯識以反鑒。貞真慧以居宗。開十道運其用。恬無相遠其通。合三義以廓能則表宏稱謂菩提。菩提者統極十道之尊號。括囊通物之妙稱。乃十住啟靈照之圓極。遠弘大通之逸軌。故十住者。靜照息機反鑒之容目者也。夫所以冠大業之始唱。統十地之通目。表稱十住。諒義存於茲焉。義存於茲焉。然則十住之興。蓋廓明神覺之響像。發瑩真慧之砥礪。如來反流盡源之舟輿。世雄撫會誕化之天府。乃眾經之宗本。法藏之淵源。實鑒始領終之水鏡。光宣佛慧之日月者也。夫致弘不可以言象窮。道玄不可以名數極。故文約而義豐。詞婉而旨弘。兆百行開于心轍。啟八萬舉其一隅。非夫探鉤玄亹研機。孰能亢貞鑒敬於希微。開拔英悟返于三隅者哉。悲夫守習之迷。雖服膺舊聞不翫斯要。譬負日月而彌昏。面玄津而莫濟矣。當請彌而攉焉。夫舉高必詣遠。致深則興玄。故廓六天以妙處。引法雲以勝眾。蓋非勝無以扣其玄處。非妙不足光其道。道光要有方。玄扣必得人。故位妙處以殊方則境絕眾穢。開玄肆以引眾則英彥蓋時。處極六天則實映七珍。眾舉法靈則體鏡九宅。廓六變以開運。朗耀世之宏觀。叩三說以開奧。撫玄中之統韻。發五請以宣到。慮眾誠以彌淳。遞二七以運感。互交用於玄端開。神轍于三轉之際。兆靈覺於九識之淵。匹夫眾經以比興固不得同日而語。開八萬以辯用焉。可共劫而言非。夫體苞三義道總兩端。孰有若斯之弘哉。孰有若斯之弘哉。以此而斷。其道淵矣。其致玄矣。夫以金剛之幽殖總神辯以居用。猶日不可究其深。況自降慈者乎。然道不獨運。弘必由人。故令千載之下靈液有寄焉。夫外國法師究摩羅耆婆者。挺天悟於命世。邁英風于季俗。乘冥寄而孤遊。因秦運以弘道。撫玄節於希聲。暢微言于象外。可以祛故納新。非擬三益悟宗。入轍幾于過半。運啟其願彌遭其會。以鉛礫之質廁南金之肆。誠悟無返三之機。思無稽玄之謀。然在聞賞事庶無惑焉。故撫經靜慮感尋疇昔。每苦其文約而致弘。言婉而旨玄使靈燭映于隱數。大宗昧于褊文。神標繇是以權範。玄風自茲用澆。淳至于閑詣靖惟扣膺津門則何常不遙。然長慨撫頹薄以興懷哉。故遂撰記上聞略為注釋。豈曰淵壑之待晨露。蓋以申其用己之心耳。庶後來明哲有以引而補焉。

Now, the dark ravine uses emptiness and void to act in stillness, and the hundred rivers take it as their origin; the ultimate peak uses marklessness to signify the profound, and the myriad things take it as their ancestor. Therefore, dharmatā abides in tranquil oneness to dwell in the marvelous; it silences chaotic entanglements to operate smoothly. The spiritual root shines with perfect illumination to achieve its capacity; it mounts dynamic activity to unfold its application. Yet capacity essentially relies on an endowment, and application must have a foundation. Because application must have a foundation, when one governs the foundation, comprehension proceeds without fixed boundaries. Because capacity essentially relies on an endowment, when one comprehends emptiness, one achieves its smooth operation. When there is smooth operation, it encloses and reflects the six directions, and being and non-being are both perfectly illuminated. When there is obstruction, application follows external conditions, and responsive action is bound to be partial in thought. When illumination is perfect, spiritual efficacy reaches the ultimate; when thought is partial, ruin and subversion arise. Therefore, when the four great waterways overflow, their vast currents flood the ravines; when heavenly constellations deviate from their paths, the three luminaries dim their light. Deducing from this, we surely know that smooth operation has an ancestor, and the accumulation of transformation has a foundation. Now, as for the ancestor of smooth operation: conditioned arising initiates its convergence, and marklessness fulfills its culmination. As for the foundation of the accumulation of transformation: the ten paths inaugurate its stratagems, and the art of the mind portends its beginning. Therefore, when the art of the mind relies on non-being, spiritual illumination becomes unobstructed and the Mahāyāna expands; when it is attached to being, the spiritual void is obstructed and the nine abodes open. Yet if we examine it to the utmost, it is solely mind and dharmas; if we extend and unfold it, it continually displays itself across the eight bounds. Allow me to explain and designate them: The myriad dharmas are vast and boundless, taking the one marklessness as their ancestor; the spiritual soul encompasses them, unifying the ultimate in perfect illumination. This is merely designating substance and application as the myriad dharmas, calling the emptiness of nature marklessness, naming the fluctuating sovereign as mental consciousness, and calling tranquil governance wise illumination. Therefore, when attachment to being causes thoughts to be obstructed, it is called 'mind' and 'consciousness'; when relying on emptiness causes illumination to be unobstructed, it is called 'wisdom' and 'view'. 'View' is right view, the partial designation of initial understanding. 'Wisdom' is right universal knowledge, the perfect title of the ultimate substance. Right view is the beginning of first entering the path; right universal knowledge marks the end of realizing the ultimate substance. These four are indeed the refined soul encompassing, mirroring like water the myriad dharmas; though their numbers vary according to conditions, the spiritual illumination remains eternally one and unchanging. Now, when substance and application are without fixed boundaries, their application truly diverges from illumination. Therefore, chaotic consciousness becomes defilement, and the mind's desires open view, which is called 'jewel', and broaden wisdom, which is called 'seed'. Because the mind is defiled, the five desires are a chamber of poisoned wine; because view is opened, the Three Jewels are a gate of jade and stone; because consciousness is chaotic, the six dusts are a marketplace of illusions and bewilderment; because wisdom is broadened, the knowledge of all forms is the abyss of the black dragon. These four are truly the vastness of the myriad dharmas sharing the same reality while differing in illumination; though stimulus and response reflect one another, they take the one marklessness as their ancestor. Therefore, consciousness governs the six dusts and thus blinds the nature; the mind rushes toward the five desires and thus darkens thought; view relies on the Four Noble Truths and thus cleanses discernment; wisdom caresses marklessness and thus illuminates unhindered. Thus, although objects belong to principle, because the mind conditions them, the refined soul encompasses them; because it is the substance, there is spiritual illumination. Because it is spiritual illumination, they are collectively termed the 'One Mind'; because of that which is conditioned, they are generally named the 'One Dharma'. As names shift with numbers, they are vast and boundless; when unified through mind and dharmas, the end and the beginning are not two. Therefore, the Daśabhūmika became a sūtra in order to exhaust the profound origins of the art of the mind and fulfill the initial articulation of true awakening. Spiritual efficacy is initiated through the manifestation of transformation; the eighty thousand [teachings] converge in perfect illumination. It causes the spiritual mechanism to have no concealed traces, and the great creation to have no hollow, stolen name. Thereupon, one sloughs off clinging consciousness to reflect inward; one upholds true wisdom to dwell in the ancestor; one opens the ten paths to set its application in motion; one rests in marklessness to extend its smooth operation. Uniting the three meanings to expand capacity, one outwardly reveals the grand appellation called bodhi. 'Bodhi' is the exalted title unifying the ultimate of the ten paths, the marvelous designation encompassing and benefiting all beings. It is precisely the Daśabhūmika that initiates the perfect ultimate of spiritual illumination, far-reachingly propagating the extraordinary track of the great unimpeded path. Therefore, 'Daśabhūmika' (Ten Stages) is the designation for the tranquil illumination that stills the mechanism and turns the discernment inward. The reason it crowns the initial proclamation of the great undertaking and unifies the common designations of the ten stages under the outward title of 'Ten Abodes'—surely the meaning lies right here! The meaning lies right here! Thus, the arising of the Daśabhūmika indeed clarifies the resonance of spiritual awakening and polishes the whetstone of true wisdom; it is the Tathāgata's boat and carriage that travel against the stream to exhaust the source; it is the World Hero's heavenly treasury for responding to assemblies and giving birth to transformations. It is indeed the ancestral origin of the myriad sūtras, the deep wellspring of the Dharma treasury, truly the water-mirror discerning the beginning and grasping the end, the sun and moon brightly proclaiming the Buddha's wisdom. Now, an expansive reach cannot be exhausted by words and symbols; a profound Dao cannot be plumbed by names and numbers. Therefore, its text is concise yet its meaning is rich; its words are gentle yet its purport is vast. It portends the hundred practices by opening the rut of the mind; it initiates the eighty thousand [teachings] by raising a single corner. Were it not for one who probes the mysterious and subtle and examines the mechanism, who could raise upright discernment to revere the subtle and elusive, or awaken outstanding comprehension to infer the other three corners? How lamentable is the delusion of adhering to habits! Although people bear in mind what they have formerly heard, they do not study this essential teaching—like carrying the sun and moon on one's back and yet being increasingly blinded, or facing a dark ferry without crossing over. Allow me to summarize and outline it. Now, to raise something high one must reach far; to reach deep one must stir the profound. Therefore, it opens up the six heavens as a marvelous abode, and attracts the Cloud of Dharma as an extraordinary assembly. Truly, without an extraordinary [assembly] there is no way to knock at the profound abode; without a marvelous [place] there is not enough to brighten this Dao. For the Dao to shine, it essentially requires a method; to knock at the profound, one must find the right person. Therefore, situating the marvelous abode in an exceptional realm leaves behind all defilements; opening the profound court to lead the assembly causes outstanding talents to outshine their age. The abode reaches the peak of the six heavens, and its reality reflects the seven treasures; the assembly raises the spiritual nature of the Dharma, and their substance mirrors the nine abodes. It displays the six transformations to unfold the working of destiny, brightly illuminating the grand view that dazzles the world; it taps the three teachings to reveal the depths, harmonizing with the overarching rhythm of the profound middle; it issues five requests to express sincerity, ensuring the mass's devotion becomes ever purer; it passes through twice seven [days] to circulate the stimuli, mutually applying them at the profound tip. It opens the spiritual track at the juncture of the three turnings, and portends spiritual awakening in the abyss of the nine consciousnesses. Comparing other sūtras to this is certainly like comparing things that cannot be mentioned on the same day; unfolding the eighty thousand to distinguish their application—how could one speak of them in the same kalpa? The substance encloses the three meanings, and the Dao unifies the two extremes. Who could possess such grandeur? Who could possess such grandeur? Judging by this, its Dao is deep indeed! Its reach is profound indeed! Even one with the hidden cultivation of the diamond [nature], who unifies spiritual eloquence to dwell in application, still cannot fathom its depths in a single day—how much less can those who have descended from compassion? Yet the Dao does not operate alone; its broadening must depend on man. Therefore, across a thousand years, it has caused the spiritual fluid to have something to lodge in. The foreign Dharma Master Kumārajīva possessed a celestial awakening that was prominent in his age, and his heroic style surpassed the degenerate customs. Riding on his hidden destiny, he traveled alone, relying on the fortune of the Qin to propagate the Dao. He struck the profound tempo in soundless notes, and expressed subtle words beyond the forms. He could dispel the old and introduce the new; in setting his mind upon the three advantages and comprehending the ancestral principle, his entry into the rut was almost more than halfway achieved. Fate fulfilled his vows, and he met with this propitious occasion. With my nature of lead and rubble, I took a place in the market of southern gold. Truly, my understanding lacked the capacity to infer the other three corners, and my thought possessed no plan to investigate the profound. Yet regarding the matters I heard and appreciated, I hoped to have no doubts. Therefore, caressing the sūtra and quieting my thoughts, I deeply reflected upon the past. I was constantly troubled that its text was concise while its reach was grand, its words gentle while its purport was profound, causing the spiritual lamp to be eclipsed by hidden numbers, and the great ancestor to be obscured by narrow text. The spiritual standard came to be constrained by expedient models, and the profound style thenceforth declined from pure to dilute. When I withdrew in leisure and quietly reflected, beating my breast before the gate of the ferry, how could it not have long made me sigh deeply, stirring my feelings as I witnessed the decadent decline? Therefore, I have compiled this record of what I heard above, providing a brief commentary and explanation. How could I say that the deep ravine waits for the morning dew? It is merely to express the intent of utilizing my own heart, in the hope that later wise and enlightened ones may use it to extend and supplement.