慈悲道場懺法 7.1

7.1

今日道場同業大眾！夫至德渺漠本無言無說，然言者德之詮、道之逕，說者理之階、聖之導。所以藉言而理顯，理故非言；理由言彰，言不越理。雖言理兩乖、善惡殊絕，然影響相符未曾差濫。在於初學要言以會道，至於無學乃合理而忘言。自惟凡愚，惛惑障重，於諸法門未能捨言，今識麁故不盡其妙，見淺故不臻其極。然言之且易、行之實難，唯聖與聖乃得備舉。今有難言自不能正，云何正他？汝自三業穢濁，云何勸人清淨？自不清淨，欲使他清淨，無有是處。既不堅固，何以勸人？今言行空說便成惱他，他既生惱何不且止，反覆尋省寧不自愧。余是善知識故發此言。於是整理衣服斂容無對。今聞善知識此辭，心情慚恧，自知深過，不敢欺誷聖人、隱覆其失。今欲毀除，恐脫有人因此增福；適欲存之，復恐有人生謗。進退迴遑，不知所措。且立懺法心既是善，善法無礙但應努力，不得計此。今唯憑世間大慈悲父覆護攝受，既已有其言不容毀滅，正當慚愧，大眾願無觸惱。若謬與理合，相與因此懺法改往修來，為善知識。如其不會眾心，願布施歡喜，不成惡知識，猶為菩提眷屬。

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Ultimate virtue is vast and silent, originally without words and without speech. Yet words are the expression of virtue, the path to the Way; speech is the staircase to principle, the guide of the sages. Thus, by relying on words, principle is revealed, yet principle is inherently not words; principle is manifested through words, yet words do not exceed principle. Although words and principle are distinct, and good and evil are utterly disparate, cause and effect correspond like a shadow or echo, never failing or confused. For beginners, words are essential to converge with the Way; reaching the stage beyond learning, one accords with principle and forgets words. Considering that I am an ordinary fool, whose confusion and obscurations are heavy, I have not yet been able to abandon words regarding the various Dharma gates. Now, because my discernment is coarse, I do not exhaust its subtlety; because my insight is shallow, I do not reach its ultimate limit. However, speaking of it is easy, but putting it into practice is truly difficult; only sage with sage can fully carry it out. Now someone might challenge me, saying: 'If you yourself cannot correct yourself, how can you correct others? If your own three karmic actions are defiled and turbid, how can you encourage others to be pure? If you are not pure yourself and wish to make others pure, there is no such possibility. Since you are not steadfast, how can you encourage others? Now that your practice is empty, merely speaking ends up annoying others; since it gives rise to vexation in others, why not desist for now? Searching and examining yourself again and again, are you not ashamed?' It was because he is a kalyāṇamitra that he uttered these words. Thereupon, straightening my robes and composing my countenance, I had no reply. Hearing these words of the kalyāṇamitra now, my heart feels ashamed; knowing my own deep faults, I dare not deceive the sages or conceal my errors. Now, wishing to destroy [this text], I fear someone might thereby increase their blessings; just wishing to preserve it, I again fear someone might give rise to slander. Hesitating back and forth, I know not what to do. Yet since the intention in establishing this repentance rite is good, and wholesome dharmas are unimpeded, one should simply exert effort and not calculate these things. Now, relying solely on the world's Great Father of Compassion and Loving-Kindness to shield, protect, and embrace us—since these words already exist, they cannot be destroyed; we must truly feel ashamed, and we pray that the great assembly will not be offended. If [this text] erroneously accords with principle, let us mutually use this repentance rite to reform the past and cultivate the future, acting as kalyāṇamitras. If it does not suit the minds of the assembly, we pray that you bestow joy, not becoming bad spiritual friends, but remaining bodhi-companions.