廣弘明集 28.174

28.174

菩薩戒弟子皇帝。稽首和南十方諸佛及無量尊法一切賢聖。觀夫常樂我淨。蓋真常之妙本。無常苦空。乃世相之累法。而苦樂殊見。分別之路興。真俗異名。計著之情反。顛倒我人之所。彌見愚癡取捨有無之間。轉成專附。豈知妙道無相至理絕言。實法唯一真如不二。諸佛以慈悲之力。開方便之門。教之以遣盪。示之以冥滅。百非俱棄四句皆亡。然後無復塵勞。解脫清淨。但般若之說唯有五時。而智慧之旨終歸一趣。莫非第一義諦悉是無上法門。弟子頗學空無深知虛假。主領四海。不以萬乘為尊。攝受兆民。彌覺萬機成累。每時丕顯。嗟三有之洞然終日乾乾。歎四生之俱溺。常願以智慧燈照朗世間波若舟航濟渡凡識。今謹於某處建如干僧如干日大品懺。現前大眾至心敬禮惠命須菩提。願諸眾生離染著相。迴向法喜安住禪悅。同到香城共見寶臺。般若識諸法之無相。見自性之恒空。無生法忍自然具足。稽首敬禮常住三寶。

The disciple Emperor, who has received the bodhisattva precepts, bows his head in worship to the Buddhas of the ten directions, the boundless venerable Dharma, and all the wise and noble ones. When contemplating permanence, bliss, self, and purity, they are the wondrous basis of the truly permanent; impermanence, suffering, and emptiness are the burdensome dharmas of worldly characteristics. Yet divergent views of suffering and pleasure arise, giving rise to paths of discrimination; ultimate and conventional truth have different names, reversing sentiments of clinging. In the deluded locus of self and person, foolish ignorance is increasingly seen; between grasping and abandoning, existence and non-existence, one turns to obstinate attachment. How could one know that the wondrous Way is markless, and the ultimate principle transcends words? The real dharma is unique, and true suchness is non-dual. The Buddhas, through the power of compassion, opened the gates of expedient means: they taught by casting away, and showed by obscure extinction; the hundred negations are all abandoned, and the four propositions all perished. Only then is there no more worldly toil, and one attains liberation and purity. Although the preaching of prajñā encompasses only five periods, the import of wisdom ultimately converges into a single destination. None is not the highest ultimate truth, and all are the unsurpassed dharma gates. I, your disciple, have somewhat studied emptiness and non-existence, and deeply know what is false and provisional. Governing the four seas, I do not regard ten thousand chariots as noble; embracing the millions of people, I increasingly feel that the myriad affairs are an encumbrance. At all times brightly manifested, I sigh that the three realms of existence are ablaze; laboring diligently all day long, I lament that the four forms of birth are all drowning. I constantly vow to use the lamp of wisdom to illuminate the world, and the raft of prajñā to cross over ordinary consciousness. Now, I respectfully establish at such-and-such place a repentance ritual of the Pañcaviṃśatisāhasrikā-prajñāpāramitā for such-and-such number of monks and such-and-such days. Let the present great assembly reverently pay homage with sincere hearts to the Venerable Subhūti. We pray that all sentient beings will be freed from the marks of defilement and attachment, dedicate [merit] to the joy of the Dharma, abide peacefully in the delight of dhyāna, arrive together at the Fragrant City, and behold the Jeweled Terrace together. Through prajñā, may they recognize the marklessness of all dharmas, see the constant emptiness of their self-nature, and naturally become endowed with the forbearance of the non-arising of dharmas. We bow our heads and pay homage to the eternally abiding triratna.