慈悲道場懺法 1.29

1.29

今日道場同業大眾！經言「在凡謂之縛，在聖謂之解。」縛即是三業所起之惡，解即是無礙之善。一切聖人安心斯在，神智方便無量法門，明了眾生善惡之業。能以一身作無量身、能以一形種種變現、能促一劫以為一日、能延一日以為一劫，欲停壽命則永不滅、欲現無常則示涅槃，神通智慧出沒自在，飛行適性坐臥虛空，履水如地不見險難，畢竟空寂以為棲止，通達萬法空有俱明、成就辯才智慧無量。如是等法，不從惡業中生、不從貪瞋嫉妬中生、不從愚癡邪見中生、不從懶惰懈怠中生、不從憍慢自養中生，唯從謹慎不作眾惡、勤行善業中生。何處見人修諸善業、隨從佛語，而有貧窮者、有醜陋者、有癃殘百疾不自在者、有卑賤為人陵懱者、有所言說不為人信用者。今以身證，若有一人隨從佛語，修諸功德不為自身而得惡報者，寧以我身入阿鼻地獄受種種苦，使此等人得惡報者，無有是處。

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! The sūtra says: 'In an ordinary person it is called bondage; in a sage it is called liberation.' Bondage is the evil arising from the three karmic actions; liberation is unimpeded good. This is where all sages settle their minds; possessing spiritual wisdom and skillful means through boundless Dharma-gates, they clearly understand the wholesome and unwholesome karma of sentient beings. They are able with one body to make countless bodies, and with one form to manifest various transformations; they can compress a kalpa into a day and extend a day into a kalpa; if they wish to halt their lifespan, they are never extinguished; if they wish to manifest impermanence, they show nirvāṇa; their spiritual penetrations and wisdom appear and disappear with ease; they fly according to their will, and sit or recline in empty space; they tread on water as if on land without seeing peril or hardship; they take ultimate emptiness and stillness as their dwelling; they penetrate the ten thousand dharmas, with both emptiness and existence clearly understood; and they accomplish eloquence and boundless wisdom. Dharmas such as these do not arise from evil karma, do not arise from greed, anger, and jealousy, do not arise from ignorance and wrong views, do not arise from laziness and negligence, and do not arise from arrogance and self-indulgence; they arise solely from being cautious not to commit various evils and from diligently practicing wholesome karma. Where have you ever seen someone cultivating wholesome karma and following the Buddha's words who is impoverished, who is ugly, who is crippled or afflicted with a hundred illnesses without autonomy, who is lowly and despised by others, or whose speech is not trusted and relied upon by others? Now I testify with my own person: if there were a single person who followed the Buddha's words and cultivated merits not for themselves, yet obtained an evil retribution, I would rather enter the Avīci Hell with my own body and suffer all kinds of pain—for such a person to receive an evil retribution is impossible.