國清百錄 2.48

2.48

使持節上柱國太尉楊州總管諸軍事楊州刺史晉王弟子楊廣稽首。奉請十方三世諸佛本師釋迦如來，當降此土補處彌勒，一切尊經無量法寶，初心以上金剛以降諸尊大權摩訶薩埵，辟支緣覺獨脫明悟二十七賢聖，他心道眼乃至三有最頂，十八梵王、六欲天子、帝釋天主、四天大王，天仙龍神、飛騰隱顯，任持世界作大利益，守塔衛法防身護命、護淨戒無量善神，咸願一念之頃，承佛神力俱會道場，證明弟子誓願，攝受弟子功德。竊以識暗萌興即如來性，無明俯墜本有未彰，理數斯歸物極則反，欲顯當果必積于因。是調御世雄備歷生死，草木為籌不可勝計，恒沙集起固難思議，深染塵勞方能厭離。法王啟運本化菩薩，譬如日出先照高山，隨逗根宜權為方便，如彼眾流咸宗大海。弟子基承積善生在皇家，庭訓早趨貽教夙漸，福理攸鍾妙機須悟，恥崎嶇於小逕、希優游於大乘，笑止息於化城、誓舟航於彼岸。但開士萬行戒善為先，菩薩十受專持最上，喻造宮室必因基址，徒架虛空終不成立，弗揆庸懜。抑又聞之孔老釋門，咸資鎔鑄不有軌儀，吾將安仰誠。復釋迦能仁本為和尚，文殊師利冥作闍黎，而必藉人師顯傳。聖授自近之遠，感而遂通。薩陀波崙罄髓於無竭，善財童子忘身於法界，經有明文敢為臆說，深信佛語聿遵明導。天台智顗禪師佛法龍象，童真出家戒珠圓淨，年將耳順定水淵澄，因靜發慧安無礙辯，先物後己謙挹盛風，名稱普聞眾所知識。弟子所以虔誠遙注命檝遠延，每畏緣差值諸留難，亦既至止心路豁然，及披雲霧即銷煩惱。謹以今開皇十一年十一月二十三日，總管金城設千僧蔬飯，敬屈禪師授菩薩戒。戒名為孝亦名制止，方便智度歸親奉極，以此勝福奉資至尊皇后，作大莊嚴同如來慈，普諸佛愛等視四生猶如一子。弟子即日種羅睺業，生生世世還生佛家，如日月燈明之八王子，如大通智勝十六沙彌，眷屬因緣法成等侶，俱出有流到無為地，平均六度恬和四等，眾生無盡度脫不窮，結僧那於始心，終大悲以赴難。博遠如法界，究竟若虛空，具足成就皆滿願海。楊廣和南。

Yang Guang, disciple, Bearer of the Tally, Upper Pillar of the State, Grand Defender, Area Commander-in-Chief of Yangzhou in Charge of All Military Affairs, Regional Inspector of Yangzhou, and Prince of Jin, bows his head. I reverently invoke all Buddhas of the ten directions and three periods of time, the root teacher Śākyamuni Tathāgata, the next successor Maitreya who is to descend into this land, all the revered sūtras, the immeasurable Dharma-jewel, all the revered great-power Mahāsattvas from the initial resolve upward to the Diamond [stage] and downward, the pratyekabuddhas, individually liberated and clearly awakened, the twenty-seven worthy and noble ones, those with the divine eye of others' minds and the eye of the Way up to the summit of the three existences, the eighteen Brahmā kings, the devaputras of the six desire [heavens], Śakra Lord of the Devas, the Four Great Heavenly Kings, the devas, ṛṣis, nāgas, and spirits, flying and soaring, hidden and manifest, who uphold the world and produce great benefit, protect stūpas, defend the Dharma, guard our bodies and preserve our lives, and the immeasurable good spirits who safeguard the pure precepts: may they all, in the space of a single thought-moment, rely on the Buddha's spiritual power to assemble together at this bodhimaṇḍa, bear witness to the disciple's vows, and accept the disciple's merit. I humbly consider that when consciousness stirs in darkness, that very thing is the Tathāgata-nature; when one falls headlong into ignorance, the fundamental existence is not yet manifested. When principles and numbers reach their limit, things turn back: wishing to manifest the future fruit, one must accumulate the cause. Thus did the Tamer and World Hero pass through life and death; using grass and wood as counting rods, [his lives] could not be reckoned; their aggregation like sands of the Ganges is indeed hard to conceive; only after being deeply tainted by worldly toils could he feel revulsion and detachment. When the Dharma King initiated his transformation, he fundamentally converted bodhisattvas, just as when the sun rises it first illuminates the high mountains, according with the capacities of their faculties as an expedient means, just as all the diverse streams pay homage to the great sea. The disciple has inherited an accumulation of goodness and was born into the imperial family; early on I hastened to heed the family instructions and was steeped from youth in the bequeathal of teachings. Where blessings and principles converge, the wondrous mechanism must be awakened to: feeling ashamed of the ruggedness of the small path, I long to wander at ease in the Great Vehicle; laughing at resting in the conjured city, I vow to sail a boat to the other shore. Yet for the myriad practices of the Great Being, the good of the precepts comes first; among the ten receptions of the bodhisattva, exclusive adherence is supreme. It is like building a palace: one must rely on the foundation; trying to build it in empty space will never succeed. Disregarding my own mediocre ignorance, I have also heard that the gates of Confucius, Laozi, and Śākya all rely on smelting and casting: without standards and models, to what could I look up? Truly, Śākyamuni the Muni was originally the preceptor (upādhyāya), and Mañjuśrī secretly served as the ācārya, yet one must rely on human teachers to visibly transmit [the precepts]. The holy transmission proceeds from near to far, and through resonance it penetrates. Sadāprarudita exhausted his marrow for the sake of the inexhaustible; the youth Sudhana forgot his body in the Dharmadhātu. There is clear scriptural evidence; how could I dare invent my own view? With deep faith in the Buddha's words, I respectfully follow the clear guide. Dhyāna Master Zhiyi of Tiantai is a dragon and elephant of the Buddha's Dharma; having left home while still a pure youth, his precept-jewel is perfectly pure; approaching sixty years of age, the waters of his concentration are deep and clear; through tranquility he brings forth wisdom and dwells peacefully in unhindered eloquence; putting others before himself, his modesty and yielding form a prevailing style; his reputation is heard everywhere, and he is a good friend to all. For this reason, the disciple sent my devout sincerity afar and commanded a vessel to invite him from afar, constantly fearing that unfavorable conditions might lead to obstacles and delays. Once he arrived, my heart's path became open and unobstructed, and as the clouds and mists were swept away, my afflictions dissolved. Respectfully, on this twenty-third day of the eleventh month of the eleventh year of Kaihuang, having arranged a vegetarian meal for a thousand monks at the Area Command's Jincheng, I respectfully invited the Dhyāna Master to confer the bodhisattva precepts. The precept is called 'filial piety' and also called 'restraint'; through the perfections of expedient means and wisdom, one returns to parents and reveres the ultimate. With these superior blessings, I reverently dedicate them to assist the Most Sovereign Empress, to create great adornment, to share the Tathāgata's compassion, to universalize all Buddhas' love, and to regard the four kinds of beings equally as an only child. On this very day, the disciple plants the karma of Rāhula, to be reborn in the Buddha's house life after life, like the eight princes of Candrasūryapradīpa, like the sixteen novices of Mahābhijñājñānābhibhū; may our retinue and karmic connections become Dharma companions together, all departing the stream of existence and reaching the unconditioned realm, equitably practicing the six perfections, harmoniously dwelling in the four immeasurables, liberating the inexhaustible sentient beings without end, tying the knot of the great resolve (saṃnāha) at the initial aspiration, and ultimately meeting disasters with great compassion. Vast and distant like the Dharmadhātu, ultimate like empty space, fully accomplished, may all be fulfilled in the ocean of vows. Yang Guang bows in reverence.