慈悲道場懺法 7.1

7.1

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.