最后劝发菩提心
[v] Final Encouragement For Giving Rise To The Bodhi Mind
甲三、结论（流通分）
A3: Conclusion Of Treatise (Transmission Section)
乙一、躬自反省
B1: Personal Self-Reflections
如是十缘备识，八法周知，则趣向有门，开发有地。
Thus with the ten causes and conditions completely understood, and the eight Dharma teachings well known, then will our inclination have a door, and development have ground.
相与得此人身，居于华夏，六根无恙，四大轻安，具有信心，幸无魔障。
With one another having attained this human body, residing in Huáxià [i.e. China, where the Buddha’s Dharma can be learnt well], with our six roots without sickness, with our four great elements of the body tranquil, complete with the faithful mind, we are fortunately without demonic obstacles.
况今我等又得出家，又受具戒，又遇道场，又闻佛法，又瞻舍利，又修忏法，又值善友，又具胜缘，不于今日发此大心，更待何日？
Moreover, now, myself and others also attained leaving of the household life, also having received the Complete Precepts, also encountering this place for realising the path, also hearing the Buddha’s Dharma, also gazing reverently at the Buddha’s śarīra, also cultivating the repentance Dharma, also encountering good-knowing friends, also complete with such supreme conditions, if not today giving rise to this great Bodhi Mind, which day are we further waiting for?
乙二、普劝大众
B2: Universal Exhortation For The Great Assembly
唯愿大众，愍我愚诚，怜我苦志，同立此愿，同发是心，未发者今发，已发者增长，已增长者今令相续。
I only wish that this great assembly sympathise with my foolish sincerity, and have pity on my painstaking efforts and aspiration. May we together establish these vows, and together give rise to this Bodhi Mind. May those yet to give rise now give rise to it, those already given rise grow it, and those already growing now enable it to continue successively.
勿畏难而退怯，勿视易而轻浮。勿欲速而不久长，勿懈怠而无勇猛。勿委靡而不振起，勿因循而更期待。勿因愚钝而一向无心，勿以根浅而自鄙无分。
Do not fear difficulties and retreat in fear. Do not regard this as easy and be frivolous. Do not desire swift progress and not persevere for long. Do not be lazy and without boldness and power. Do not be dispirited and not rise with vigour. Do not continue former habits and further hope and wait for later. Do not because of foolishness and dullness, then all along be without the Bodhi Mind. Do not with roots shallow, then feel yourself to be lowly and without your part in Buddhahood.
譬诸种树，种久则根浅而日深；又如磨刀，磨久则刀钝而成利。岂可因浅勿种，任其自枯；因钝弗磨，置之无用？
For example, all kinds of trees, planted for a long time already, then will their roots shallow, then with the days deepen. Also, like sharpening knives, sharpened for long, then will knives dull then become sharp. How can we, because of shallowness, not plant trees, and allow them to naturally wither, because of dullness, not sharpen knives, and set them aside as useless?
乙三、苦乐相校
B3: With Suffering And Bliss Compared With Each Other
又若以修行为苦，则不知懈怠尤苦。修行则勤劳暂时，安乐永劫；懈怠则偷安一世，受苦多生。
Moreover, if with cultivating of practices as suffering, this is then not knowing that laziness will especially cause suffering. Cultivating of practices, is then with diligent toil for a brief period, leading to peace and bliss for eternal kalpas. With laziness, then ‘stealing’ ease for this one present life, then receiving suffering for many future lives.
乙四、至再叮咛
B4: Sincere Repeated Instructions
况乎以净土为舟航，则何愁退转？又得无生为忍力，则何虑艰难？
Moreover, with the Pure Land as our ship, why then worry about retrogression? Also having attained non-birth as forbearance’s power, why then be anxious about difficulties?
当知地狱罪人，尚发菩提于往劫；岂可人伦佛子，不立大愿于今生？
We should know that some hell-beings with transgressions, also gave rise to the Bodhi Mind in past kalpas. How can we, as human Buddhist disciples, not establish great vows in this life then?
无始昏迷，往者既不可谏；而今觉悟，将来犹尚可追。
With beginningless confusion, those in the past already cannot be admonished. Yet, now aware, for the future, we can still make amends.
然迷而未悟，固可哀怜；苟知而不行，尤为痛惜。
However, confused and yet to be awakened, this is certainly pitiable. If knowing this, yet not practising, this is especially painful and regrettable.
若惧地狱之苦，则精进自生；若念无常之速，则懈怠不起。
If fearing suffering of the hells, then will diligence naturally arise. If mindful of the swiftness of impermanence, then will laziness not arise.
又须以佛法为鞭策，善友为提携，造次弗离，终身依赖，则无退失之虞矣。
Moreover, we must be with the Buddha’s Dharma as our whip to spur us on, and be with good-knowing friends for guiding and supporting us. In rashness, not leaving them, with lifelong depending on them, then will we be without worry of retrogression or loss of the Bodhi Mind.
勿言一念轻微，勿谓虚愿无益。心真则事实，愿广则行深。虚空非大，心王为大；金刚非坚，愿力最坚。
Do not say that one thought is of slight significance. Do not speak of vows being empty and without benefit. With our minds true, then will our practices be realised. With our vows vast, then will our practices be profound [i.e. deep]. Empty space is not great, while the mind’s king is great. Vajra is not firm, while vows’ power is the most firm.
大众诚能不弃我语，则菩提眷属从而联姻，莲社宗盟自今缔好。
May this great assembly truly be able to not abandon my words. Then will Bodhi and family members thus be related by marriage, and lotus societies be clans for pledging fellowship, from now on, connecting well with one another.
所愿同生净土，同见弥陀，同化众生，同成正觉，则安知未来三十二相、百福庄严，不从今日发心立愿而始也？
With that vowed to together be born in Pure Land, together see Amitābha Buddha [i.e. Āmítuófó], together transform sentient beings, and together accomplish Right Awakening, how then do we know that our future thirty-two forms and hundred blessings’ adornments, do not from today’s giving rise to the Bodhi Mind to establish vows, then begin to form?
愿与大众共勉之。幸甚幸甚！
I hope, together with this great assembly, we can encourage one another on this. How very fortunate we are, how very fortunate!
净土宗十一祖省庵大师
Pure Land Tradition’s 11th Patriarch Great Master Xǐng’ān
《劝发菩提心文》
Essay On Exhortation To Give Rise To The Bodhi Mind
全文
Complete Text:
《劝发菩提心文》
Essay On Exhortation To Give Rise To The Bodhi Mind
https://purelanders.com/quan
