出三藏記集 7.29

7.29

Regarding the Śūraṅgama-samādhi: in the Jin language, it is called the 'valiant and subjugating concentration of mind.' It means that a person of the Ten Stages forgets what is fitting, yet his merit is manifest; he does not act, yet his tasks are accomplished. The name 'valiant and subjugating' arose merely from those who aspire to and admire it. Though his merit is the highest in the world, how could it be tied to a name? Simply because he forgets the essential, names are established and names are relinquished. Thus his name is valued as a model across the three thousand [realms], enumerating the records so that the multitude of living beings look up to him without reaching him, and delve into him without comprehending. If not for an extraordinary accomplishment transcending the profound, how could one correspond to it? That which the sacred records call 'valiant' is indeed difficult to scale! 'Concentration of mind' means that traces of benevolence and wisdom are severed, and being and non-being are both forgotten. Although he responds to stimuli in stillness, when has his benevolent grace ever failed to reach the multitude of living beings? Illuminating with benevolence and wisdom and based on the profound principle, the reason for his stillness cannot be differentiated. Therefore its chapter says: 'Extending completely throughout all realms, there is no differentiation, yet the dharmakāya is not destroyed.' It means that although he responds to stimuli like flowing water and his body fills the universe, how could there be anyone intentionally acting? It means that the transformer takes non-transformation as his foundation, and the actor takes non-acting as his master. When acting as master, he forgets himself; how could forms be differentiated? If the ultimate principle could be differentiated, it would not be the utmost ultimate. If it can be differentiated, there is deficiency; if it is formed, there is dispersion. What is called the dharmakāya transcends formation and deficiency and relinquishes joining and dispersion. His spiritual mirror runs abreast of the profound wind; his perfect spirit shines together with the sun. His brilliance does not divide, yet the myriad kinds see it variously; is it not fitting that the dharmakāya saves completely? Hence it says: 'Undifferentiated, there is nothing destroyed.' In the Śūraṅgama, the soaring breeze surpasses the loss of knowledge, and the grand continuity resides in forgetting words. Its subtle purport is exhausted in the seven stages; its outward traces are made manifest in the three expedients. It penetrates the ultimate mysteries of the double obscurity, shines upon the transforming valley of the eight superiorities, erects the profound mark of the high tree, establishes the ten standards to observe capacity, and savors the wonderful purport to cultivate and practice. Having practiced and dissolved, one knows the profound; abandoning compassion, compassion is thereby pervasive; relinquishing illumination, illumination is thereby magnified. Thus there is the molding and transformation that nurtures all things, carrying forward the great design. If one does not grasp the profound principle and reach the extraordinary purport, how could one be said to have plumbed it? As for the śramaṇa Zhi Daolin: his mind for the Way was mysteriously attuned to ancient times, and his spiritual awakening issued from nature. Preeminent, luminous, and clear, he mysteriously reflected form and emptiness; opening up past teachings, he set forth the Three Vehicles. At times I consulted him and was privileged to hear one part of it. Presuming upon my ineptitude, I have attached this to the end of the lines, hoping that future sages will assist in editing and emending it. (Master Dao'an's Canon Catalogue says: translated by Lokakṣema on the eighth day of the twelfth month in the second year of Zhongping [185 CE]. The opening of the sūtra omits 'Thus have I heard,' stating only that the Buddha was on the Vulture Peak mountain in Rājagṛha.)