Guang Hong Ming Collection (廣弘明集)

Expanded Collection of Buddhist Literature, Volume 1

Preface by Shih Dao-xuan, Monk of Ximing Temple, in the First Year of Linde Era of Tang Dynasty

From the great land of India, the teachings spread and flowed eastward. With sincere faith, the path was opened, though each age saw its own mix of purity and corruption. This is because people's minds were clouded by the three poisons and their wisdom dimmed regarding the four truths. Thus, those of shallow virtue lightly embraced deviant winds, while the upright and sincere often faced cunning arguments.

Therefore, when the teachings moved to the land of China, for over six hundred years, they suffered three major persecutions by tyrannical rulers. Disaster followed swiftly, and looking back at the wise ones of the past, the calamities had already taken shape, becoming a laughingstock for the world.

Now, faith is the mother of virtue, and wisdom is indeed the cause of sagehood. From the beginning of the path to the final attainment of true fruition, based on this principle, internally it overcomes the delusion of the eight kinds of arrogance; examining this with feeling, it externally sweeps away the obscurations of the six dusts. To rise above worldly attachments is no small achievement; to soar broadly is the gathering of those with supreme benevolence.

Yet, as time passed through three dynasties, the flaws of the five turbidities sank people into confusion. Discernment between right and wrong became clouded, and the net of heavenly law weighed upon people and teachings. Thus, the internal teachings were organized, establishing methods to guide according to capacity, while wise individuals among the external world composed essays and discussions to spread the model.

In the past, during the Liang dynasty, the Vinaya master Sengyou of Dinglin Temple on Zhongshan Mountain, whose learning encompassed the nine schools and whose understanding covered the ten truths, was deeply compassionate and dedicated to preserving the Dharma. He meticulously compiled the works of emperors and elites from the Liang and Jin dynasties who were attentive to Buddhist principles, composing the *Hongming Ji* in 14 volumes. He examined the styles of Yan and Xie, summarized the disciplines of Zhou and Zhang, debated and discussed principles, exhaustively exploring the depths of reason and nature, truly representing the lofty aims of the wise. This work was stored in the imperial library and widely revealed to worldly minds.

However, the wise are not confused, and the confused are not wise. Thus, wise individuals express themselves, conveying the essence with clear headings, while the confused seek understanding through elaborate words to open their spiritual minds. As for the arrival of faith and understanding, it relies on spiritual function. Realization must be refined, and matters follow profound models. Therefore, faith is of three kinds: first, knowing; second, seeing; third, what is called foolishness. Knowing refers to innate understanding, embracing the three refuges and entering the right assembly. Foolishness refers to the stubborn old man, mired in the four perplexities and drowning in the dust of desires. Those who cannot be transformed are the lowest fools, while the highest wise are those of moderate discernment who follow goodness, flowing like a stream.

Thus, when the Dharma was obscured for three dynasties, it was largely due to being entangled by limited learning. Hence, holding to one's own views and making solitary judgments led to calamity gathering upon such plans. If only they had consulted the eight treasuries of scriptures, synthesizing the clarity of meanings, and sought to understand the nine consciousnesses to resolve the confusion of emotion and wisdom, then correct faith would be as bright as the sun; even if the five obscurations covered it, its light would shine even brighter.

I have broadly consulted previous records and comprehensively studied the *Hongming Ji*. I consider that in the five dynasties south of the Yangtze, the Three Jewels were revived. Rulers, ministers, scholars, and commoners were no different in their sincere devotion, earning the name "Land of Culture." Wisdom was opened through culture. In the central plains, during the Zhou and Wei dynasties, governance alternated between darkness and light, valuing Laozi and轻视ing the Buddha. Faith and slander were exchanged, leading to cunning words being promoted and flattery prevailing. Yet, each age was not lacking in worthy individuals—those who spoke from the heart, stood out exceptionally, and rose above the rest. There were such people.

However, darkness and brightness revealed each other; the deviant and the correct learned from one another. In terms of appearance, they were as different as clouds and mud; in terms of feeling, they relied on and nurtured each other. Thus, the six heterodox schools flourished in the Buddha's age, and the three Zhangs encroached upon the Dharma stream. These were all the skillful means of great beings, the adaptive transformations of the highest sages. This is like Mañjuśrī practicing the three poisons' deviant views, or Vimalakīrti subduing the demon king of the six desires—all opening different paths of guidance, each establishing broad tracks of orientation.

Now, based on their actions, I will resolve the stagnation for followers, using metaphors to reach the ignorant spring and疏通 the ocean of nature. As for Kou Qianzhi's plot with Cui Hao, the consequences of fortune and misfortune are clear. Zheng Ai's resistance to the Zhou ruler saw success and failure in an instant. Yao An's essays suppressed the Dao among Confucian circles; Chen Lin's compositions promoted Buddhism beyond court canons. Such critiques remain unstained, falling among various entries, difficult to compile comprehensively.

Furthermore, Emperor Wu of Liang and Emperor Wu of Zhou each displayed different postures of clarity and obscurity. Emperor Ming of Song and Emperor Ming of Wei both employed strategies of broad guidance. Shen Yue's compassionate aid and Yan Zhitui's turning of the heart—their literary excellence stood out, distinctly manifesting beyond worldly forms. I have occasionally used my remaining energy to try and lift what has been obscured by mediocrity and decay, compiling scattered fragments. With the broad vision of a Han Yin and the continuing records of monastic successors, I have simply taken up the brush and recounted accordingly.

Naming the chapters and adorning them with illustrations, for those who seek the meaning within the lines and gain insight, even isolated texts and fragments are gathered and attached. It is titled *Guang Hongming Ji*, in 30 volumes. Some works from the Liang dynasty may not have been consulted; I have roughly followed the categories, listing them item by item, hoping to present what has not been seen before, broadening faith and resolving disputes. Comparing people to their kind, it is certainly not an empty claim. If there are omissions, may the reader examine them in detail.