廣弘明集 28.205

28.205

竊觀。雅誥奧義。皇王興在予之言。禮經令典。聖人揚罪己之說。故亡身濟物。仁者之恒心。克己利人。君子之常德。況復菩薩大士法本行處。應訃三界攝受四生。運無量之四心。修平等之六度。國城妻子僶俛哀荒。承祖宗之大業。扶曳喘息。當天下之重任。黎民弗乂庶績未熙。御朽履氷無忘兢業。又以世相泡影有為露電。愛河奔迅欲海飛騰。稟識同焚含靈共溺。垂瑱憑玉。還覺萬乘非尊。當宁負扆。翻以萬機成累。夕惕若厲思弘汲引每旦不顯。奉為七廟聖靈。奉為皇大后聖御。奉為天龍鬼神幽冥空有三界四生五道六趣若色若想若怨若親若非怨親遍虛空滿法界窮過去盡未來無量名識一切種類平等大捨。捨弟子自身及乘輿法服。五服鑾輅六冕龍章。玉几玄裘金輪紺馬。珠交瓔珞寶飾莊嚴。給用之所資待。生平之所玩好。並而檀那咸施三寶。今謹於前殿設無礙大會。奉行所願。并諸功德具列于前。願諸佛菩薩冥空幽顯俱到證明。開智慧日映慈悲雲。樹寶幢於大千。擊法鼓於百億。震動世界覺悟群生。放三昧之淨光。流一味之法雨。引愚癡於火穽。拔煩惱於棘林。出輪轉河到無生岸。

Looking into the matter: In the profound meanings of the refined proclamations, sovereign kings gave voice to the words 'it rests on me alone'; in the ritual classics and fine statutes, sages proclaimed the principle of blaming oneself. Thus sacrificing one's body to save living things is the constant mind of the benevolent; restraining oneself to benefit others is the regular virtue of the noble person. How much more so is this the fundamental field of practice of great bodhisattvas: responding to summons throughout the three realms, gathering in the four forms of birth, activating the four immeasurable minds, and cultivating the six perfections of equality!

Regarding the state, city, wives, and children, I exert myself out of pity for the desolate and uncultivated; inheriting the grand enterprise of the ancestors, I drag my breath along, bearing the heavy responsibilities of all under Heaven. The common people are not yet well-governed, and the myriad achievements are not yet radiant; driving with rotten reins and treading on thin ice, I never forget to be fearful and circumspect. Furthermore, considering that worldly appearances are like bubbles and shadows, and conditioned things like dew and lightning: the river of desire runs swiftly, and the ocean of craving surges high; those endowed with consciousness are burned alike, and sentient beings are drowned together. Wearing jade ear-plugs and leaning against jade armrests, one realizes instead that having ten thousand chariots is no true nobility; standing before the screen and backing against the royal partition, the myriad affairs of state turn out to be burdensome entanglements. Vigilant at evening as if in peril, I think of broadly delivering them, never failing to be manifest each morning.

On behalf of the sacred spirits of the seven ancestral temples; on behalf of Her Imperial Majesty the Empress Dowager; on behalf of devas, dragons, ghosts, spirits, the unseen and the manifest, emptiness and existence, the three realms, the four forms of birth, the five destinies, and the six paths, whether with form or with perception, whether enemies, kin, or neither enemies nor kin, filling space and pervading the Dharma realm, exhausting the past and extending to the end of the future—all kinds of limitless names and consciousnesses—I perform this grand renunciation in equality. I renounce my own person as disciple, as well as the imperial carriage and ceremonial robes, the five styles of carriages with bells, the six crowns and dragon robes, the jade armrest, the dark fur robes, the golden wheels, and the bay horses, together with pearl necklaces and adornments of precious ornaments, all the provisions for daily use and all the cherished objects of a lifetime; all are given in dāna and offered to the triratna.

Now, reverently in the front hall, I establish an unhindered great assembly to carry out what has been vowed, together with all the merits listed completely above. I pray that all Buddhas and Bodhisattvas in the unseen, the empty, the obscure, and the manifest, will all arrive to bear witness: opening the sun of wisdom to illumine the clouds of compassion, erecting precious banners across the trichiliocosm, and beating the Dharma drum across the hundred billion [realms], shaking the worlds to awaken all living beings, emitting the pure light of samādhi, and pouring down the Dharma rain of a single flavor; leading the foolish out of the pit of fire, plucking the afflicted from the forest of thorns, and causing them to emerge from the river of transmigration to reach the shore of non-arising.