慈悲道場懺法 3.3

3.3

今日道場同業大眾！前已具述罪惡過患，以過患故乖於勝業。以不善業，所以墜墮三途備歷惡趣，及生人間受諸苦報，皆由過去宿對因緣，捨身受身無暫停息。是以諸佛諸大菩薩，神通天眼見三界內一切眾生，福盡隨業墮於苦處。見無色界樂著定心，不覺命終墮於欲界，以福盡故受禽獸形。色界諸天亦復如是，從清淨處墮在欲界，既在不淨還受欲樂，六天福盡退墮地獄，於地獄中受無量苦。又見人道，就人道中以十善力資得人身，惡緣雜染復有多苦，壽盡多墮諸惡趣中。又見畜生道一切眾生受諸苦惱，鞭杖驅馳負重致遠困苦疲劇，項領穿破熱鐵燒烙。又見餓鬼常苦飢渴，恒被火燒猶如劫盡，若無微善永不解脫。有片福者劣得人身，多病短命以自莊嚴。大眾當知，善惡二輪未曾暫輟，果報連環初無休息，貧富貴賤隨行所生，非有無因而妄招果。所以經言「為人豪貴國王長者，從禮事三寶中來。為人大富，從布施中來。為人長壽，從持戒中來。為人端正，從忍辱中來。為人勤修無有懈怠，從精進中來。為人才明遠達，從智慧中來。為人音聲清徹，從歌詠三寶中來。為人潔淨無有疾病，從慈心中來。為人長大，恭敬人故。為人短小，輕蔑人故。為人醜陋，喜瞋恚故。生無所知，不學問故。為人顓愚，不教他故。為人瘖瘂，謗毀人故。為人下使，負他債故。為人醜黑，遮佛光明故。生在裸國，輕衣搪揬勝己故。生馬蹄國，著屐勝己前行故。生穿胸國，布施作福悔惜心故。生麞鹿中，驚怖人故。生墮龍中，喜調戲故。身生惡瘡，鞭撻眾生故。人見歡喜，見人歡喜故。喜遭縣官，籠繫眾生故。聞說法語於中兩舌亂人聽受，後墮耽耳狗中。聞說法語心不飡采，後生長耳驢中。慳貪獨食，墮餓鬼中，出生為人，貧窮飢餓。惡食飼人，後墮猪㹠蜣蜋之中。劫奪人物，後墮羊中，人生剝皮食噉其肉。喜偷盜人，後生牛馬，為人下使。喜作妄語傳人惡者，死入地獄烊銅灌口，拔出其舌以牛耕之，罪畢得出生鴝鵅中，人聞其聲無不驚怖，皆言變怪呪令其死。喜飲酒醉，後墮沸屎泥犁之中，罪畢得出生猩猩中，猩猩業畢後得為人，頑無所知人不齒錄。貪人力者，後生象中，夫處富貴，為人上者鞭杖捶打告訴無地。如是等人死入地獄，數千萬歲受諸苦報。從地獄出墮水牛中，貫穿鼻口挽船牽車，還復受彼大杖打扑償往宿殃。為人不淨，從猪中來。慳貪不恕己者，從狗中來。佷戾自用，從羊中來。為人輕躁不能忍事，從獼猴中來。身體鯹臭，從魚鱉中來。為人含毒，從蛇中來。人無慈心，從虎狼中來。」

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Previously, we have set forth in full the faults and perils of sin and evil. Because of these faults and perils, one runs contrary to excellent karmic deeds. Because of unwholesome karma, one falls into the three wretched paths and experiences all the evil destinies, and when born in the human realm, suffers various bitter retributions. All this is due to causes and conditions from past karmic retributions; shedding one body and receiving another, there is not a moment's rest. For this reason, the buddhas and great bodhisattvas, seeing with their divine eye of spiritual power all beings within the three realms, behold them falling into places of suffering according to their karma when their merit is exhausted. They see those in the formless realm clinging with joy to the mind of absorption, unaware that when their life ends they fall into the desire realm, taking on the forms of birds and beasts because their merit is exhausted. The devas of the form realm are also like this: from a pure place they fall into the desire realm, and once in impurity they again experience desires and pleasures; when the merit of the six desire heavens is exhausted, they fall back into hell, suffering immeasurable torments in hell. They also see the human path: within the human path, by the power of the ten wholesome deeds they obtain a human body, yet with evil conditions mixed and tainted, they have many more sufferings, and when their life ends, most fall into the various evil destinies. They also see all beings in the animal destiny suffering all manner of bitterness and distress—driven by whips and staves, carrying heavy loads across great distances, exhausted and severely afflicted, their necks pierced and worn away, burned and branded with red-hot irons. They also see the hungry ghosts constantly suffering hunger and thirst, perpetually burned by fire as if at the end of a kalpa; without some slight good, they are never liberated. Those with a sliver of merit barely obtain a human body, adorned with many illnesses and short lives. The great assembly should know that the two wheels of good and evil have never ceased for a moment, and the chain of retribution never rests. Poverty, wealth, nobility, and baseness arise according to one's conduct; it is not without causes that one errantly incurs retribution. Therefore the sutra states: 'For a person to be noble, an emperor, a king, or an elder, comes from revering and serving the Three Jewels. For a person to be wealthy comes from giving. For a person to have a long life comes from keeping the precepts. For a person to be handsome and dignified comes from forbearance. For a person to practice diligently without laxity comes from energetic vigor. For a person to have talent, insight, and farsighted intelligence comes from wisdom. For a person to have a clear and resonant voice comes from singing praises of the Three Jewels. For a person to be clean and free of illness comes from a mind of loving-kindness. For a person to be tall in stature is because of respecting others. For a person to be short and small is because of slighting others. For a person to be ugly is because of delighting in anger. To be born without knowledge is because of not studying and inquiring. For a person to be dull-witted and foolish is because of not teaching others. For a person to be mute is because of slandering and vilifying others. For a person to be a servant is because of owing debts to others. For a person to be ugly and dark-complexioned is because of obstructing the Buddha's light. To be born in a land of naked people is because of wearing flimsy clothes and showing disrespect before one's superiors. To be born in a land of horse-hoofed people is because of wearing wooden clogs and walking ahead of one's superiors. To be born in a land of hole-chested people is because of giving and making merit with a begrudging, regretful mind. To be born among roe deer is because of frightening others. To be born as a dragon is because of delighting in frivolous teasing. To have malignant sores erupt on one's body is because of flogging beings. To be seen by people with delight is because of viewing others with delight. To frequently suffer trouble with magistrate officials is because of caging and confining beings. Hearing the words of the Dharma and speaking divisively therein to disrupt others' listening, one later falls among floppy-eared dogs. Hearing the words of the Dharma without taking it to heart, one later is born among long-eared donkeys. Being stingy and eating alone, one falls among hungry ghosts, and when born as a human, one is poor, destitute, and starving. Feeding others with foul food, one later falls among pigs, piglets, and dung beetles. Robbing people of their goods, one later falls among sheep, flayed alive by humans who eat their flesh. Delighting in stealing, one is later born among oxen and horses to serve as people's beasts of burden. Delighting in lying and spreading others' faults, at death one enters hell, where molten copper is poured down one's mouth and one's tongue is pulled out and plowed with oxen; when the punishment is finished, one is born among night-herons, where no one hears their cry without alarm, all calling it an omen of calamity and cursing them to die. Delighting in intoxication with alcohol, one later falls into the boiling-excrement Niraya; when the punishment is finished, one is born among apes, and when the ape karma is finished, one later gets to be a human, ignorant and unknowing, disregarded by others. Those who covet others' labor are later born among elephants. Those who dwell in wealth and nobility, ruling over others, who beat and thrash people with no place for them to appeal—such people, at death, enter hell, suffering bitter retribution for tens of millions of years; coming out of hell, they fall among water buffaloes, their noses and mouths pierced, pulling boats and carts, again receiving beatings from heavy staves to repay their past calamities. A person being impure comes from being a pig. Being stingy and ungracious comes from being a dog. Being obstinate and self-willed comes from being a sheep. A person being frivolous, hasty, and unable to endure matters comes from being a monkey. Having a fishy and foul body comes from being a fish or turtle. A person harboring poison comes from being a snake. A person lacking a mind of compassion comes from being a tiger or wolf.'