廣弘明集 15.178

15.178

夫有非自有。有取所以有。無非自無。無著所以無。故有取之惑興倏成萬累。無著之念起一超九劫。是知道之所貴。空有兼忘。行之所重。真假雙照。稟氣含靈莫聞斯本。宵形賦影靡測由來。故發茲識窟猶綿蒙。其莫辯導此愚根。尚窈冥而未悟。茫茫有同暗海。幽幽實在危城。業風縈薄三有長騖。惑水邅迴二死相屬。以苦捨苦從暗入暗。尋本不離色心。即事莫非生滅。是用抱此纏蓋淪迴生死。恣其六愛興其八邪。或狙詐而克昌。乍仁義而溘死。或才均智等。此賤彼豪。或共日並時。人升我墜。唯言報施寂寥。不知因對皎徹。曩緣今果過現殖成。有如符契不謬毫髮。而欲以促生運其長術浮命迴其冥數。當知剎那交謝瞬息不留。東扶裁吐西崦已仄。譬閱川之駛流。若栖葉之輕露。偽城易弛毒樹自攻。若非假實兩明真俗俱辯。豈能寫誠迴向刻意修習不退不沒愈堅愈固。南平大王殿下。含辰象之正氣。畜海岳之淳靈。宿侍八恒早遊七覺。藉妙因於永劫招勝果於茲地。若真金之愈鎣。美玉之載琢。是用未積已散。不藏而捨。故今式招靈指仰屈神儀。建此齋肅譬茲關揵。盛來緇素濟濟洋洋。名香遍室寶花覆地高梵宛轉。寧止震木遏雲。清桴遙奕非直騰魚仰馬。仰願四部至誠五體歸命東方。云云。

Now, existence is not self-existent; it is because of grasping that there is existence. Non-existence is not self-non-existent; it is because of non-attachment that there is non-existence. Therefore, when the delusion of grasping arises, it instantly forms ten thousand entanglements; when the thought of non-attachment arises, in a single step it transcends nine kalpas. Hence we know that what the Way values is forgetting both emptiness and existence; what practice esteems is illuminating both the real and the provisional. The creatures endowed with breath and sentience have not heard this source; taking form in the dark and receiving shadow, they do not discern where it originates. Thus, emerging from this cave of consciousness, it is still dense and obscure, with none able to distinguish it; guiding this root of ignorance, it remains dark and unawakened. Vast and boundless, it is like a dark sea; dim and secluded, it is truly within a perilous city. The wind of karma billows, and one gallops endlessly through the three existences; the waters of delusion swirl, and the two kinds of death follow one upon the other. Casting off suffering with suffering, entering darkness from darkness; inquiring into the source, it does not depart from form and mind; coming to actual phenomena, none is not arising and ceasing. For this reason, embracing these fetters and hindrances, one sinks and turns through birth and death, indulging the six desires and raising up the eightfold wrong views. Some who use deceit and guile achieve prosperity, while those of benevolence and righteousness suddenly perish; some are equal in talent and identical in wisdom, yet one is lowly and the other noble; some share the same day and time, yet another rises while oneself falls. They only say that karmic retribution is empty and silent, not knowing that causes and retributions are luminously clear; past conditions and present fruits, planted and formed across past and present, are like tally-halves matching without the error of a hair. Yet wishing to employ long-term arts for a fleeting life, or to alter obscure destiny for a buoyant existence—one must know that instants pass away and do not linger for a breath. The Fusang tree in the east has barely brought forth [the sun] before it has already tilted toward the western hills. It is like the swift current of a passing river, or the light dew perched upon a leaf. The phantom city easily crumbles; the poisonous tree attacks itself. Were it not for clarifying both the provisional and the real, and discerning both the conventional and the ultimate, how could one pour forth sincerity, dedicate merit, apply the mind to practice, and remain without retreat or sinking, becoming ever firmer and stronger? His Highness, the Prince of Nanping, embodies the upright qi of the heavenly bodies and harbours the pure spirit of the seas and mountains. In past lives he attended upon the eight Gaṅgā-sands [of Buddhas], and early on he roved through the seven factors of awakening. Resting upon wondrous causes throughout long kalpas, he reaps superior fruits in this realm. Like true gold becoming ever brighter, or fine jade repeatedly carved and polished; therefore, before accumulating he has already dispersed it, and without hoarding he bestows it. Thus he now invites the spiritual models and respectfully bows before the divine presences, establishing this strict fast, likened to this bolt and bar. Both monastics and laypeople gather in abundance, magnificent and vast. Famous fragrances fill the hall, precious flowers cover the ground, and lofty chanting winds smoothly—how could it merely shake the trees and arrest the clouds? The clear beats of the drum resound far and wide, not merely leaping fish and making horses gaze up. We pray that the four assemblies, with utmost sincerity and casting their five limbs to the ground, take refuge in the eastern direction, and so forth.