慈悲道場懺法 7.4

7.4

今日道場同業大眾！從歸依已來知至德可憑斷疑，懺悔則罪惑俱遣，續以發心勸獎兼行，怨結已解、逍遙無礙，豈得不人人踊躍歡喜。所應自慶，今宣其意。經云八難：一者地獄、二者餓鬼、三者畜生、四者邊地、五者長壽天、六者雖得人身癃殘百疾、七者生邪見家、八者生佛前或生佛後。有此八難，所以眾生輪迴生死，不得出離。我等相與生在如來像法之中，雖不值佛，而慶事光多。凡難之為語罪在於心，若心生疑非難成難，心若無疑是難非難。何以知之？第八難云：生在佛前或在佛後，是名為難。而城東老母，與佛同生一世，共佛俱在一處，而不見佛。故知心疑是難，未必異世皆云是難。波旬懷惡生陷地獄、龍聞說法便得悟道，當知人天未必非難。心苟不善稟報不殊，六天之主墜在地獄、畜生之賤超登道場，是則心邪故輕難成重、心正故重難無礙。今日道場同業大眾！以心疑故觸向成難，心能正者則難非難，舉此一條在處可從。故知佛前佛後無非正法、邊地畜生莫非道處，今若正心則無復八難，如其疑惑則難成無量。如是自慶，事實不少。大眾日用不知其功，今略陳管見示自慶之端。大眾若能知自慶者，則復應須修出世心。何者自慶？佛言地獄難免，相與已得免離此苦，是一自慶。餓鬼難脫，相與已得遠離痛切，是二自慶。畜生難捨，相與已得不受其報，是三自慶。生在邊地不知仁義，相與已得共住中國，道法流行親承妙典，是四自慶。生長壽天不知植福，相與已得更復樹因，是五自慶。人身難得一失不返，相與已得各獲人身，是六自慶。六根不具不預善根，相與清淨、得深法門，是七自慶。世智辯聰反成為難，相與一心歸憑正法，是八自慶。佛前佛後復謂為難，或云：面不覩佛又為大難。相與已能發大善願，於未來世誓拔眾生，不以不覩如來為難。但一見色像、一聞正法，自同在昔鹿苑初唱。事貴滅罪生人福業，不以不見佛故，稱之為難。佛言見佛為難，相與已得瞻對尊像，是九自慶。佛言聞法復難，相與已得飡服甘露，是十自慶。佛言出家為難，相與已得辭親割愛歸向入道，是十一自慶。佛言自利者易、利他為難，相與今日一拜一禮普為十方，是十二自慶。佛言捍勞忍苦為難，相與今日各自翹勤，有所為作不為自身，是十三自慶。佛言讀誦為難，我今大眾同得讀誦，是十四自慶。坐禪為難，而今見有息心定意者，是十五自慶。今日道場同業大眾！如是自慶事多無量，非復弱辭所能宣盡。凡人處世苦多樂少，一欣一喜尚不可諧，況今相與有多無礙，得此無礙皆是十方三寶威力，宜各至心懷憶此恩，等一痛切，五體投地，奉為：

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Since taking refuge, we have known that ultimate virtue can be relied upon and doubt has been severed. In repenting, offenses and delusions are both dispelled. Continuing by generating the aspiration [for awakening] and encouraging combined practice, resentful knots have already been untied, and we roam free without hindrance; how could each and every person not leap with joy? As for what we should congratulate ourselves on, we now proclaim its meaning. The sūtras speak of eight difficulties: first, hell; second, hungry ghosts; third, animals; fourth, borderlands; fifth, long-lived gods; sixth, although obtaining a human body, being crippled, handicapped, or afflicted with a hundred illnesses; seventh, being born into a family with wrong views; eighth, being born before a Buddha or born after a Buddha. Because of these eight difficulties, sentient beings transmigrate in birth and death and cannot attain release. We have been born together in the Tathāgata's Semblance Dharma age; although we have not encountered a Buddha, our reasons for congratulation are glorious and manifold. Generally, regarding the word 'difficulty', the fault lies in the mind. If the mind gives rise to doubt, what is not a difficulty becomes a difficulty; if the mind is without doubt, what is a difficulty is not a difficulty. How do we know this? The eighth difficulty says: 'Being born before a Buddha or after a Buddha is called a difficulty.' Yet the Old Woman of the Eastern City was born in the same generation as the Buddha and was in the same place together with the Buddha, but she did not see the Buddha. Therefore, know that doubt in the mind is the difficulty; it is not necessarily that different ages are all called difficulties. Pāpīyān harbored evil and fell alive into hell; a nāga heard the preaching of the Dharma and thereupon attained awakening; one should know that humans and gods are not necessarily free from difficulty. If the mind is not good, the retribution received is no different: the lord of the six heavens fell into hell, while a lowly animal leaped up to ascend the bodhimaṇḍa. Thus, because the mind is crooked, a light difficulty becomes heavy; because the mind is upright, a heavy difficulty poses no obstacle. Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Because of doubt in the mind, whatever one encounters becomes a difficulty; for one whose mind can be upright, difficulties are not difficulties. Taking this one principle, it can be applied anywhere. Therefore, know that before a Buddha and after a Buddha is nowhere not the True Dharma; borderlands and animals are nowhere not places of the Way. If one now rectifies the mind, there are no longer the eight difficulties; if one harbors doubt, difficulties become measureless. As for rejoicing in this manner, the matters are truly not few. The assembly uses its benefits daily without knowing its efficacy; now I briefly present my humble view to show the starting points of self-congratulation. If the assembly can understand self-congratulation, then you should also cultivate a mind of world-transcendence. What is self-congratulation? The Buddha said that hell is hard to avoid, yet we together have already attained escape from this suffering; this is the first self-congratulation. Hungry ghosts are hard to escape, yet we together have already attained distance from its acute pain; this is the second self-congratulation. Animals are hard to cast off, yet we together have already attained freedom from receiving its retribution; this is the third self-congratulation. Being born in a borderland, one knows not humaneness and righteousness, yet we together have already been able to dwell in the central realm, where the teachings of the Way circulate and we directly receive the wondrous scriptures; this is the fourth self-congratulation. Being born as a long-lived god, one knows not how to plant blessings, yet we together have already been able to plant causes anew; this is the fifth self-congratulation. A human body is difficult to obtain, and once lost does not return, yet we together have already each obtained a human body; this is the sixth self-congratulation. When the six sense faculties are incomplete, one cannot participate in wholesome roots, yet we together are pure and have attained the profound Dharma gates; this is the seventh self-congratulation. Worldly knowledge and eloquence contrary-wise become a difficulty, yet we together single-mindedly take refuge in and rely on the True Dharma; this is the eighth self-congratulation. Before a Buddha or after a Buddha is also said to be a difficulty, or it is said: 'Not seeing a Buddha face-to-face is further a great difficulty.' We together have already been able to make great wholesome vows, vowing to rescue sentient beings in future ages; we do not consider not beholding the Tathāgata to be a difficulty. Merely seeing his form and image once, or hearing the True Dharma once, is naturally the same as being present when it was first proclaimed in the Deer Park of old. What is valuable in this matter is extinguishing sins and generating blessings and karmic merit for people; we do not, because of not seeing a Buddha, call it a difficulty. The Buddha said that seeing a Buddha is difficult, yet we together have already attained beholding his venerated image; this is the ninth self-congratulation. The Buddha said that hearing the Dharma is also difficult, yet we together have already tasted and consumed the sweet dew; this is the tenth self-congratulation. The Buddha said that leaving the household life is difficult, yet we together have already taken leave of family, severed affection, and taken refuge to enter the Way; this is the eleventh self-congratulation. The Buddha said that benefiting oneself is easy, but benefiting others is difficult, yet we together today make every bow and prostration universally on behalf of the ten directions; this is the twelfth self-congratulation. The Buddha said that enduring labor and suffering is difficult, yet we together today each exert ourselves diligently, doing what we do not for our own sake; this is the thirteenth self-congratulation. The Buddha said that reading and reciting is difficult, yet our great assembly now together can read and recite; this is the fourteenth self-congratulation. Practicing seated meditation is difficult, yet now we see those who quiet their minds and stabilize their thoughts; this is the fifteenth self-congratulation. Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! In this way, matters of self-congratulation are immeasurably manifold, no longer something that weak words can fully express. Ordinary people dwelling in the world experience much suffering and little joy; even a single joy or delight cannot easily be harmonized. How much more so now, when we together have so much unhindered freedom! Attaining this unhindered freedom is entirely due to the mighty power of the Three Jewels of the ten directions. It is fitting that each of us, with utmost sincerity, bear in mind this grace, equal in acute feeling, prostrating with our five limbs touching the ground, on behalf of: