慈悲道場懺法 2.2

2.2

今日道場同業大眾！相與已得洗浣心垢，十惡重障淨盡無餘。業累既遣內外俱潔，次應仰學菩薩修行直道，功德智慧由之而生，所以諸佛每歎發心。是道場能辦事故，唯願大眾各堅其志，莫以年命待時漏盡，勿令空去，後悔無益。相與今日值遇好時，不應日夜煩惱覆心，宜當努力發菩提心。菩提心者即是佛心，功德智慧不可格量，蓋論一念況復多念，假使歷劫修無量福，乃至今生備行餘善，不及發心萬分之一，算數譬喻亦不能盡。又有一人但作福德，不發菩提無上道心，譬如耕田不下種子，既無其芽何處求實？以是義故，須發菩提心因緣為證，上報佛恩下拔一切。所以佛讚諸天子言：「善哉善哉！如汝所說。為欲利益一切眾生發菩提心，是為第一供養如來。又發菩提心非止一過，唯應數發，令菩提心相續不斷。」是以經言「於那由他河沙佛所發大善願」，是知發心其數無量。又發菩提心，但遇善知識便得心發，未必皆須值佛出世。如文殊師利始向菩提，乃因女人以發初心。慧式不惟凡品輕標心志，實由渴仰大乘、貪求佛法，依倚諸經取譬世事，怨親無差、六道一相，願因斯善俱得解脫。若同信解，知非戲論。

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Together we have already washed away the defilements of the mind, and the heavy obstacles of the ten unwholesome actions are completely cleansed without residue. The encumbrances of karma having been dispelled, both inside and outside are pure. Next, we should look up to and learn the direct path practiced by bodhisattvas; merit and wisdom arise from it, which is why the Buddhas constantly praise generating this mind. Because this bodhimaṇḍa can accomplish this matter, we only pray that the assembly will each firm their resolve, not letting the years of life pass away while waiting for time to run out, and not letting them pass in vain, for regret afterwards will be of no avail. Together we meet with an auspicious time today; we should not let afflictions shroud our minds day and night, but ought to exert our efforts to generate the bodhicitta. The bodhicitta is none other than the Buddha-mind. Its merit and wisdom cannot be measured, even if spoken of for a single thought-moment, not to mention many thought-moments. Even if one were to cultivate limitless merits throughout kalpas, or fully practice other wholesome deeds in this present life, it would not equal a ten-thousandth part of generating this mind; no calculation, number, or simile can exhaust it. Furthermore, if a person only performs meritorious deeds without generating the unexcelled path-mind of bodhi, it is like plowing a field without planting seeds: when there are no sprouts, where can one look for fruit? For this reason, one must generate the bodhicitta as the cause and condition for realization, above to repay the Buddha's kindness, and below to pull out all beings [from suffering]. Therefore, the Buddha praised the devaputras, saying: 'Excellent, excellent! It is just as you have said. Generating the bodhicitta for the sake of benefiting all sentient beings is the foremost offering to the Tathāgata. Moreover, generating the bodhicitta should not be done only once; one should generate it repeatedly, causing the bodhicitta to continue without interruption.' Hence the sūtra says: 'Before Buddhas as numerous as the sands of nayutas of Ganges Rivers, they generated great wholesome vows.' Thus we know that the instances of generating this mind are limitless. Furthermore, in generating the bodhicitta, one can generate this mind simply by encountering a kalyāṇamitra; it is not necessary to meet a Buddha appearing in the world. For instance, when Mañjuśrī first turned toward bodhi, it was in fact because of a woman that he generated his initial aspiration. This ritual model does not presumptuously declare its aspiration as an ordinary being; it truly arises from thirsting for and looking up to the Mahāyāna and coveting the Buddhadharma, relying on the various sūtras to draw similes from worldly affairs, seeing no difference between enemies and loved ones, and regarding the six destinies as of a single mark, wishing that through this wholesome root all may together attain liberation. If you share in faith and understanding, you will know this is no frivolous discourse.