廣弘明集 28.177

28.177

菩薩戒弟子皇帝稽首。和南十方諸佛無量尊法一切賢聖。如來以四十年中所說般若。本末次第略有五時。大品小品枝條分散。仁王天王宗源流別。金剛道行隨義制名。須真法身以人標題。雖復前說後說應現不同。至理至言其歸一揆。莫非無相妙法。悉是智慧深經。以有取之既為殊失。就無求也彌見深乖。義異去來道非內外。遣之又遣之。不能得其真。空之以空之。未足明其妙。真俗同棄本迹俱冥。得之於心然後為法。是以無言童子妙得不言之妙。不說菩薩深見無說之深。弟子習學空無修行智慧。早窮尊道克己行法。方欲以家形國自近及遠。一念之善千里斯應。一心之力萬國皆歡。恒沙眾生皆為法侶。微塵世界悉是道場。今謹於某處建如干僧如干日金剛般若懺。見前大眾至心敬禮釋迦牟尼佛金剛波若。禮長老須菩提。願諸佛菩薩以般若因緣同時集會。哀怜萬品護念群生。引入惠流同歸佛海。得金剛之妙寶見金牒之深經。頂戴奉持終不捨離。逮得己利盡諸有結。心得自在無復塵勞。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. Regarding the prajñā spoken by the Tathāgata over forty years, its beginning and end, its sequence, roughly has five periods. The Pañcaviṃśatisāhasrikā and Aṣṭasāhasrikā branch and diverge; the Jen-wang and Devarāja have different ancestral sources and streams; the Vajracchedikā and Daoxing are named according to their meaning; the Śūraṃgama and Dharmakāya are titled after persons. Although the earlier and later preachings and manifested responses were not identical, their ultimate principle and supreme words converge into one single track: none is not the markless wondrous Dharma, and all are profound scriptures of wisdom. To grasp it through existence is already a grave mistake; to seek it through non-existence shows an even deeper departure. Its meaning differs from coming and going; the Way is neither internal nor external. Discarding it and discarding it again, one still cannot attain its truth; emptying it by means of emptiness, it is still not enough to clarify its wonder. Ultimate and conventional are abandoned together; origin and trace are both obscured. Only when obtained in the mind does it become the Dharma. Therefore, the Boy of No Words wondrously attained the wonder of non-speech; the Bodhisattva of Non-Preaching deeply saw the depth of non-preaching. I, your disciple, practice and study emptiness and non-existence, cultivating wisdom; I have early plumbed the revered Way, overcoming myself to practice the Dharma. I am about to take the family as a model for the state, proceeding from the near to the far: with a single thought of goodness, a thousand leagues instantly respond; with the power of one mind, myriad states all rejoice. Sentient beings like the sands of the Ganges all become companions in the Dharma; worlds as many as dust motes are all places of enlightenment. Now, I respectfully establish at such-and-such place a Vajracchedikā-prajñā repentance ritual for such-and-such number of monks and such-and-such days. Let the present great assembly reverently pay homage with sincere hearts to Śākyamuni Buddha, to the Vajracchedikā-prajñā, and pay homage to Elder Subhūti. We pray that all Buddhas and bodhisattvas, through the causes and conditions of prajñā, will assemble at the same time, pity the myriad kinds, protect and be mindful of the multitude of beings, guide them into the stream of wisdom, and return together to the Buddha-ocean; that they may obtain the wondrous jewel of the vajra, see the profound scripture of the golden tablets, crown their heads with it, uphold it, and never abandon it; that they may achieve their own benefit, exhaust all fetters of existence, attain mastery of mind, and be free from worldly toil forever. We bow our heads and pay homage to the eternally abiding triratna.