國清百錄 3.55

3.55

菩薩戒弟子皇太子總持稽首和南。十方三世法佛、報佛、應佛，法身、應身、化身，諸佛所師所謂法也。以法常故諸佛亦常，佛常法常比丘僧常，世間皆空而實不空，諸佛妙有而實不有。不有而有、不空而空，至寂恬然始名至樂。凡情弊報皆生極苦，迷之者則生盲皓首，得之者則罔像玄珠。弟子幸憑勝緣，微因宿種方便智度，生在佛家，至尊皇后慈仁胎教，有八王子日月燈明之恩，十六沙彌大通智勝之勗。加以昔蒞淮海欽尚釋門，先師天台智者顗禪師，膺請江都授菩薩戒，由是開悟歸憑有在。而夢楹託諷梁木先頹，合掌安禪端坐示滅，于今數載儼然若思。適現儀形續於光焰，彈指之聲震于龕室，僧使報述遐邇聳踊，皆由佛法僧力感應相關，汲引含靈故現斯瑞。肅奉明詔，暫輟監國巡慰淮海，銜籲毘黎思報佛恩少酬師道。以今大隋仁壽元年歲次辛酉十二月十七日，謹遣員外散騎侍郎通事舍人張乾威，到天台山寺敬設蔬飯。雖調八水多慚百味，庶同純陀之末供，有如淨名之遙請，色香細軟遍滿十方，歡喜甘餐寧唯百億，天仙龍神並希雲布，任持世界盡望星羅。以智者之分身，納師資之攝受。經稱信為能入、智為能度，願銷甘露咸濟苦海，應變穢土通同淨國，天覆地載長轉金輪，七廟六宗永安玉座，本支百世紹隆萬紀，男女緇素皆染大乘，水陸空行咸知佛性。須彌入於芥子未足成難，食頃猶如巨劫曷以為怪。井蛙不識江海，蚊睫安知鵬翼。以我今懺並乞氷銷，以我今誠皆入願海。發菩提心遍在諸物。菩提心者即是佛心，下度眾生上求佛果，不可以身得、不可以心得，以無所得即菩提心，無所得即是得無所得。稽首歸命十方三寶。

The Bodhisattva-precept disciple, the Crown Prince Zongchi, bows his head in salutation. To the Dharma Buddhas, Reward Buddhas, and Transformation Buddhas of the ten directions and three periods of time; the Dharma bodies, Reward bodies, and Transformation bodies: what all Buddhas take as their master is the so-called Dharma. Because the Dharma is eternal, the Buddhas are also eternal; the Buddha being eternal and the Dharma being eternal, the bhikṣu saṃgha is also eternal. The world is entirely empty yet truly not empty; the Buddhas' wondrous existence is truly non-existent. Non-existent yet existent, not empty yet empty, supreme tranquility and serene peace is first called supreme bliss. Ordinary sentiments and base retributions all give rise to extreme suffering: those who are deluded by it are blind from birth and grow white-haired; those who attain it are like the formless Wangxiang obtaining the dark pearl. Fortunately relying on superior conditions, with slight causes from past plantings and the wisdom-perfection of skillful means, I was born in the house of the Buddha; with the kind and benevolent prenatal education of the Supreme Empress, I have received the grace of the eight prince-sons of the Buddha Candrasūryapradīpa and the encouragement of the sixteen novice monks of Mahābhijñājñānābhibhū. Furthermore, when I formerly governed Huaihai, I revered the Buddhist teaching; the late master, Dhyāna Master Yi, Zhizhe of Tiantai, accepted my invitation to Jiangdu to transmit the bodhisattva precepts, and from this I was awakened and found a refuge. Yet, like the dream of the pillar serving as a warning, the ridgepole first collapsed; pressing his palms together in peaceful meditation, he sat upright and manifested extinction, and now several years have passed, yet it feels as if he were still here. Just now, his form has manifested, continuing in radiant flames; the sound of snapping fingers shook the shrine chamber; the monk envoys reported and narrated this, causing near and far to leap with awe. These are all due to the mutual resonance and response of the power of the Buddha, Dharma, and Saṃgha, manifesting these auspicious omens to guide sentient beings. Having reverently received the imperial edict, I have temporarily ceased overseeing the realm to tour and comfort Huaihai; carrying the imperial will to pity the populace, I ponder repaying the Buddha's kindness and humbly requiting the master's Way. On this seventeenth day Bingyin of the twelfth month, the year Xiyou, the first year of the Renshou era of the great Sui (601 CE), I respectfully dispatch the Supernumerary Cavalier Attendant Gentleman and Receptionist Zhang Qianwei to go to the monastery of Mount Tiantai to reverently offer a vegetarian meal. Although prepared with the eight waters, I am much ashamed before the hundred flavors, yet I hope it may resemble the final offering of Cunda, like the distant invitation of Vimalakīrti, with colors and fragrances delicate and soft pervading the ten directions, and joyful, sweet dining not restricted to a hundred billion worlds; may gods, immortals, dragons, and spirits all assemble like clouds, and those who uphold the world be arranged like stars. Through the divided bodies of Zhizhe, may you receive the acceptance between master and disciple. The sūtras state that faith can enable one to enter, and wisdom can enable one to cross over; I pray that melted by sweet dew, all will be saved from the ocean of suffering, transforming the defiled land to harmonize with the pure realm, with heaven covering and earth bearing, forever turning the golden wheel, the seven ancestral temples and six shrines forever resting upon the jade throne, the imperial line for a hundred generations flourishing for myriad periods, men and women, monastics and laity, all imbued with the Mahāyāna, and all creatures of water, land, and air coming to know the Buddha-nature. Sumeru entering a mustard seed is not yet difficult; a meal's time being like a great kalpa, why should it be thought strange? A frog in a well knows nothing of rivers and seas; how could a mosquito's eyelash comprehend the wings of a peng? May all that I now repent melt away like ice; may all my present sincerity enter the ocean of vows. Arousing the bodhicitta that pervades all things: the bodhicitta is none other than the Buddha-mind, delivering sentient beings below and seeking the Buddha-fruit above. It cannot be obtained through the body, nor can it be obtained through the mind; by having nothing to be obtained, that is bodhicitta, and having nothing to be obtained is precisely obtaining that which cannot be obtained. I bow my head and take refuge in the Three Jewels of the ten directions.