萬善同歸集 2.68

2.68

「或勸請諸佛，初轉法輪，不般涅槃，悲濟含識。《智論》問云：『菩薩法爾，六時勸請十方佛者，若於目前，面請諸佛則可；今十方無量佛亦不目見，云何可請？』答：『如慈心念眾生，令得快樂，眾生雖無所得，念者大得其福。請佛說法亦復如是。又雖眾生，不面請佛，佛常見其心，亦聞彼請。或隨喜讚善，助他勝緣，如觀買香，傍染香氣，雖不親作，得同善根。』論云：『有人作功德，見者心隨喜，讚言：「善哉！在無常世界中，為癡冥所蔽，能弘大心，建此福德。」菩薩但以隨喜心，過於二乘人上，何況自行。又菩薩晝夜六時，常行三事：一、禮十方佛，懺三世罪。二、隨喜十方三世諸佛，所行功德。三、勸請諸佛初轉法輪，及久住世間。行此三事，功德無量，轉近得佛。』若作諸善，悉皆迴向，成就菩提，免墜生滅。如微聲入角，遂致遠聞；似滴水投河，即同廣潤。以少善而至極果；運微意而成大心。

"Or entreating the buddhas to turn the Dharma wheel for the first time and not to enter parinirvāṇa, compassionately rescuing conscious beings. The Mahāprajñāpāramitopadeśa asks: 'By the nature of bodhisattvas, they entreat the buddhas of the ten directions at the six times of day and night. If it were before their eyes, entreating the buddhas in person would be proper; but now, as the immeasurable buddhas of the ten directions are not seen with their eyes, how can they entreat them?' It answers: 'Just as by mindfully regarding sentient beings with loving-kindness to cause them to attain happiness, although the sentient beings obtain nothing, the one who is mindful obtains great merit. Entreating the buddhas to preach the Dharma is also like this. Moreover, although sentient beings do not entreat the buddhas in person, the buddhas constantly see their minds and also hear their entreaties. Or by rejoicing in sympathy and praising good deeds, one assists others' supreme conditions; like watching the purchase of incense and being scented from the side, although one does not personally make it, one attains an equal root of goodness.' The treatise says: 'When someone performs merit, those who see it rejoice in sympathy in their minds and praise them, saying: "Excellent! In this impermanent world, shrouded by ignorance and darkness, you are able to broaden a great mind and establish this merit." Bodhisattvas merely through a mind of sympathetic rejoicing surpass the adherents of the two vehicles, not to mention their own practice. Furthermore, day and night during the six periods, bodhisattvas constantly practice three matters: first, paying homage to the buddhas of the ten directions and repenting of the sins of the three times; second, rejoicing in sympathy with the merit practiced by all buddhas of the ten directions and three times; third, entreating the buddhas to turn the Dharma wheel for the first time and to abide long in the world. Practicing these three matters yields immeasurable merit and brings one ever closer to attaining buddhahood.' If one performs all kinds of goodness and completely dedicates it toward the accomplishment of bodhi, one avoids falling into arising and ceasing. Like a faint sound entering a horn, it consequently reaches far; like a droplet of water cast into a river, it becomes identical with the vast moisture. Through minor goodness one reaches the ultimate fruit; by deploying a minute intention one accomplishes the great mind.