慈悲道場懺法 1.15

1.15

今日道場同業大眾！善攝心聽。夫人天幻惑世界虛假，由其幻惑非真故無實果，虛假浮脆故則遷變無窮。無實果故，所以久滯生死之流；遷變改故，所以長泛愛苦之海。如是眾生，聖所悲念。故《悲華經》云「菩薩成佛各有本願。」釋迦不現長年，促為短壽。悲此眾生變化俄頃，長淪苦海不得捨離，故在此土救諸弊惡。教有剛強苦切之言，不捨於苦而度眾生，未嘗不以善法方便弘濟益之心。所以《三昧經》言「諸佛心者，是大慈悲。慈悲所緣，緣苦眾生。若見眾生受苦惱時，如箭入心、如破眼目。見已悲泣心無暫安，欲拔其苦令得安樂。」又諸佛等智其化是均，至於釋迦偏稱勇猛，以能忍苦度脫眾生。當知本師慈恩實重，能於苦惱眾生之中，說種種語利益一切。我等今日不蒙解脫，進不聞一音之旨、退不覩雙樹潛輝，良由業障，念與悲隔。相與今日起悲戀心，以悲戀如來故善心濃厚。既在苦中憶如來恩，嗚咽懊惱慚顏哽慟，等一痛切。五體投地，志心奉為：

Assembly sharing this karmic endeavor in the bodhimaṇḍa today! Restrain your minds well and listen. The realms of humans and devas are illusory and delusive, and the worlds are false and unreal. Because they are illusory, delusive, and not real, they bear no true fruit; because they are false, unreal, and fragile, their shifts and changes are endless. Because they bear no true fruit, one remains stranded for long in the flow of birth and death; because they shift and change, one drifts for long in the sea of painful longing. Such sentient beings are the object of the sages' compassionate concern. Therefore, the Karuṇāpuṇḍarīka-sūtra says: 'Bodhisattvas each have their original vows upon attaining Buddhahood.' Śākyamuni did not manifest a long lifespan, but shortened it to a brief life. Grieving that these sentient beings change in the twinkling of an eye and remain sunken for long in the sea of suffering without being able to leave it, he appeared in this world to save those plagued by evils. His teachings contain unyielding and poignant words; not abandoning them to suffering, he delivers sentient beings, never failing to use the skillful means of wholesome dharmas to expand his intention to benefit and succor them. Therefore, the Samādhi Sūtra says: 'The mind of all Buddhas is great compassion and loving-kindness. That on which compassion and loving-kindness focus is suffering sentient beings. When they see sentient beings undergoing afflictions of suffering, it is like an arrow piercing their hearts, like having their eyes gouged out. Having seen them, they weep with sorrow and their hearts are never at ease for a single moment, wishing to pluck out their suffering and bring them peace and bliss.' Furthermore, the equal wisdom of all Buddhas makes their transforming work uniform, yet Śākyamuni is especially praised as valiant because he was able to endure suffering to deliver and liberate sentient beings. You should know that our original master's kind grace is truly profound; amid afflicted sentient beings, he spoke various words to benefit all. Today, we have not attained liberation: going forward, we did not hear the purport of his single sound; looking back, we did not behold the twilight radiance between the twin śāla trees. This is truly due to karmic obstacles, so that our thoughts are separated from compassion. Let us all together today give rise to a mind of mournful longing: because we mournfully long for the Tathāgata, our wholesome minds will be deep and rich. Since we are in the midst of suffering, remembering the Tathāgata's kindness, we sob in grief and chagrin, our faces abashed and our throats choked with weeping, united in poignant sorrow. Cast your five limbs to the ground, and with dedicated minds make this offering on behalf of: