慈悲道場懺法 5.2

5.2

今日道場同業大眾！一切眾生皆有怨對。何以知之？若無怨對則無惡道。今惡道不休、三途長沸，是知怨對無有窮已。經言：一切眾生悉皆有心，有心者皆得作佛。而諸眾生心想顛倒，長寢生死不能覺悟，貪著世間不知出要，建立苦本長養怨根，所以輪迴三有、往來六道，捨身受身無暫停息。何以故爾？一切眾生無始已來，闇識相傳，無明所覆、愛水所溺，起三毒根、起四顛倒。從三毒根起十煩惱，依於身見起於五見，依於五見起六十二見，依身口意起十惡行，身殺盜婬、口妄言綺語兩舌惡罵、意貪瞋癡，自行十惡、教他行十惡，讚歎十惡法、讚歎行十惡法者，如是依身口意起四十種惡。復依六情貪著六塵，乃至廣開八萬四千塵勞門。一念之間起六十二見，一念之頃行四十種惡，一念之間開八萬四千塵勞門。況復一日所起眾罪，一月一年終身歷劫所起眾罪，如是罪惡無量無邊，怨對相尋無有窮已。而諸眾生與愚癡俱，無明覆慧、煩惱覆心，不自覺知。心想顛倒，不信經說、不依佛語，不知解怨、不望解脫，怨怨相報何時解脫？自投惡道如蛾赴火，歷劫長夜受無量苦。假使業極有終得還人道，如是惡人終不改革。是以眾聖起大慈悲，正為如是怨對眾生。我等相與發菩提心行菩薩道，菩薩摩訶薩救苦為資糧、解怨為要行、不捨眾生為本，我等今日亦復如是，起勇猛心、起慈悲心、等如來心，承諸佛力，建道場幡、擊甘露鼓，秉智慧弓、執堅固箭，普為四生六道三世眾怨、父母師長六親眷屬解怨釋結，已作之罪一切捨施，未起之怨畢竟不造。仰願諸佛諸大菩薩，以慈悲力、以本願力、以神通力同加覆護折伏攝受，令三世無量眾怨，從今日去乃至菩提，解怨釋結無復怨對，一切眾苦畢竟斷除。相與至心等一痛切，五體投地，奉為天人六道三世眾怨、父母師長一切眷屬，歸依世間大慈悲父。

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! All sentient beings have enmity and grievances. How do we know this? If there were no enmity and grievances, there would be no evil destinies. Now, the evil destinies do not cease, and the three wretched paths seethe unceasingly; thus we know that enmity and grievances are without end. The sūtra states: all sentient beings possess mind; those who possess mind can all become Buddhas. Yet all sentient beings have inverted mental thoughts; they sleep long in birth and death and are unable to awaken; they are greedily attached to the world and do not know the essentials for emergence, establishing the root of suffering and fostering the root of enmity. For this reason, they transmigrate through the three realms of existence and travel back and forth among the six destinies, relinquishing bodies and receiving bodies without a moment's rest. Why is this so? From the beginningless past, all sentient beings have transmitted dark consciousness from one to another, covered by ignorance and drowned in the water of craving, giving rise to the roots of the three poisons and giving rise to the four inversions. From the roots of the three poisons they give rise to the ten afflictions; relying on the view of self, they give rise to the five views; relying on the five views, they give rise to the sixty-two views; relying on body, speech, and mind, they give rise to the ten unwholesome deeds: body killing, stealing, and committing sexual misconduct; speech speaking falsely, uttering frivolous speech, using divisive speech, and speaking malicious abuse; mind having greed, anger, and delusion. Committing the ten unwholesome deeds oneself, instructing others to commit the ten unwholesome deeds, praising the dharmas of the ten unwholesome deeds, and praising those who commit the ten unwholesome deeds—in this way, relying on body, speech, and mind, they give rise to forty kinds of unwholesome deeds. Furthermore, relying on the six sense faculties, they greedily cling to the six sense objects, even widely opening the eighty-four thousand gates of defilement. In a single thought-moment they give rise to sixty-two views; in the instant of a single thought they commit forty kinds of unwholesome deeds; in a single thought-moment they open the eighty-four thousand gates of defilement. How much more so the multiple sins produced in a single day, the multiple sins produced in a month, a year, throughout a lifetime, and traversing kalpas! Such sins and evils are measureless and boundless, with enmities and grievances pursuing one another without end. Yet sentient beings are accompanied by folly; ignorance obscures wisdom, and afflictions obscure their minds, so that they are not consciously aware. With inverted mental thoughts, they do not believe what the sūtras explain and do not rely on the Buddha's words; they do not know how to untie enmities and do not hope for liberation. When enmity repays enmity, when will there ever be liberation? Throwing themselves into the evil destinies like moths plunging into fire, through kalpas of long nights they endure immeasurable suffering. Even when their karma is exhausted and at last they manage to return to the human destiny, such evil persons never reform. Therefore, the multitude of sages give rise to great compassion and loving-kindness precisely for the sake of such sentient beings bound by enmity and grievances. We together generate the bodhicitta and practice the bodhisattva path; bodhisattva-mahāsattvas take rescuing from suffering as their provision, untying enmity as their essential practice, and not abandoning sentient beings as their foundation. Today we also act likewise: giving rise to a courageous mind, giving rise to a mind of compassion and loving-kindness, and equalling the Tathāgata's mind; relying on the power of all Buddhas, we erect the banner of the bodhimaṇḍa, strike the drum of amṛta, hold the bow of wisdom, and grasp the firm arrow, universally untying enmities and releasing knots on behalf of the multitude of enemies across the three times among the four modes of birth and six destinies, parents, teachers, elders, and the six relations of kin; all sins already committed are entirely relinquished, and enmities not yet arisen will never be created. We look up and pray that all Buddhas and all great bodhisattvas, through the power of compassion and loving-kindness, the power of original vows, and the power of spiritual penetrations, will together provide cover and protection, subdue, and embrace them, causing the immeasurable multitude of enemies across the three times, from this day forth until bodhi, to untie enmities and release knots with no further grievances or enmities, bringing all suffering to an absolute end. Let us together, with utmost sincerity and an equal degree of acute anguish, make prostration with the five limbs touching the ground, and on behalf of the multitude of enemies across the three times among devas, humans, and the six destinies, as well as parents, teachers, elders, and all kin, take refuge in the Great Compassionate Father of the World.