[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [慈悲道場懺法](https://indike.org/pramana/in.bauddha.taisho.1909) › 5.11 # 慈悲道場懺法 5.11 慈悲道場懺法 5.11 - **Language:** Classical Chinese ### [5.11](https://indike.org/pramana/in.bauddha.taisho.1909.5.11) 今日道場同業大眾！相與已解父母怨竟，次復應解師長怨結。自大聖已還，體未圓極，至於無生法忍猶為三相遷滅，在乎如來尚假苦言，令惡眾生因茲悟道。而德明化物猶現此辭，況復凡愚理絕淨境。今善惡雜糅明白未分，豈能頓離三業之失。若聞所說正當慚愧，師長恩德深自悔責，不得驚疑人懷惡念。經言：雖復出家，未盡煩惱、未得解脫，不得便言無復諸惡。在俗之人，不得便言都無其善。且置是事，如經所說。佛告大眾：「汝當緣念師長之恩。父母雖復生育訓誨，而不能使離於三途。師長大慈誘進童蒙，使得出家稟受具戒，是即懷羅漢胎、生羅漢果，離生死苦、得涅槃樂。師長既有如是出世恩德，誰能上報？若能終身行道，正可自利，非報師恩。」佛言：「天下善友莫過師長。」今日道場同業大眾！如佛所說，師長有如此恩德。而未曾發念報師長恩，或復教誨亦不信受，乃至麁言起於誹謗，橫生是非使佛法衰落。如是等罪何當免離，三途苦報無人代者，及其捨命樂去苦歸，神情慘惱意用惛迷，六識不聰、五根喪敗，欲行足不能動、欲坐身不自立，假使欲聽法言則耳無所復聞、欲視勝境則眼無復所見。當如此時，共思今日禮懺，豈可復得？但有地獄無量眾苦，如是苦報自作自受。故經言：愚癡自恃不信殃禍，謗師毀師、憎師嫉師，如是等人法中大魔、地獄種子，自結怨對受報無窮。如華光比丘善說法要，有一弟子恒懷驕慢，和上為說都不信受。即作是言：「我大和上空無智慧，但能讚歎虛空之事。願我後生不復樂見。」於是弟子法說非法、非法說法，雖持禁戒無有毀犯，以謬解故，命終之後如射箭頃墮阿鼻獄，八十億劫恒受大苦。今日道場同業大眾！如經所說，豈得不人人起大怖畏。止於和尚發一惡言，墮阿鼻獄八十億劫。何況出家已來至于今日，於和尚邊所起惡業其罪無量，判捨身形同彼無疑。何以故爾？和上闍梨恒加訓誨，而未曾如法修行，於諸師長多生違逆，或復給與而無厭足，或師瞋弟子、或弟子恨師，於三世中喜怒無量，如是等罪不可稱計。經言：起一瞋心，怨對無量。如是怨對非但六親，師徒弟子嫌恨亦甚。又復同房共住上中下座，不能深信出家是遠離法，不知忍辱是安樂行、不知平等是菩提道、不知離忘相是出世心。師及弟子同房同住，結業未盡互相違悷，忿諍之心紛然亂起，所以世世不得和合。又出家人，或同學業、或復共師，見解不等，昇進之日便含毒懷瞋，而不自言宿習智慧，彼有福德、我無善根。聞見他榮不安隱性，有漏之心亟生高下，多起鬪諍、少能和合，不能推厚居薄，更相嫌恨；不省己非，唯談他短。或以三毒更相讒謗，無忠信心、無恭敬意，何處復念我違佛戒。乃至高聲大語惡罵醜言，師長教誨都無信受。上中下座人各懷恨，以懷恨故更相是非。於惡道中多有怨對，皆是我等師徒弟子，同學共住上中下座，起一恨心怨對無量。所以經言：今世恨意微相憎嫉，後世轉劇至成大怨，何況終身所起惡業。今日道場同業大眾！各不自知在何道中，於諸師長上中下座起諸怨結，如是怨對無有窮盡、無有年期、亦無劫數，當受苦時不可堪忍。所以菩薩摩訶薩捨怨親心、離怨親想，以慈悲心平等攝受。相與今日已得發菩提心、發菩提願，宜應習行菩薩所行四無量心、六波羅蜜、四攝法、四弘誓。如諸佛菩薩所行之行，我等今日亦應習行，怨親平等一切無礙。從今已去至于菩提，誓當救護一切眾生，令諸眾生究竟一乘。相與至心五體投地，奉為有識神已來經生出家和上闍梨有怨對者、同壇尊證有怨對者、同學眷屬上中下座有怨對者，三世眾怨若對非對、若輕若重，各及眷屬，（某甲）等若於六道一切眾生有怨對者，於未來現在應受對者，今日懺悔願乞除滅。若六道中一切眾生各各有怨對者，（某甲）等今日以慈悲心無怨親想，普為三世一切眾怨求哀懺悔，願悉捨施，無復惡念相加懷毒相向，同共捨施，一切歡喜。從今解結無復瞋恨，各自恭敬念報恩心，等諸佛心、同諸佛願，各各至心歸依世間大慈悲父。 > Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! Together we have now untied enmities with our parents; next, we should untie the knots of enmity with our masters and elders. From the great sages down, whose essences are not yet perfectly consummate, even those who reach the forbearance of the non-arising of dharmas are still subject to the changing and extinguishing of the three marks. As for the Tathāgata, he still made use of harsh words to cause evil sentient beings to awaken to the path thereby. If one whose virtues are bright and who transforms beings still manifested such words, how much more so must ordinary fools who are far removed from the pure realm! Now, with good and evil intermingled and the clear and the dark not yet separated, how could one abruptly leave behind the faults of the three karmic actions? If you hear what is spoken, you ought to feel ashamed, and deeply regret and reproach yourselves for the kindness and virtue of your masters and elders, and not harbor doubt or cherish evil thoughts. The sūtra says: 'Although one has gone forth from home, if one has not exhausted the afflictions and has not attained liberation, one cannot straightway say that one is free of all evils. A person in the secular world cannot straightway say that he is entirely devoid of goodness.' Setting this matter aside for now, as the sūtra says, the Buddha told the great assembly: 'You should contemplate the kindness of your masters and elders. Although parents give birth, nourish, and instruct, they cannot cause one to leave the three wretched paths. With great compassion, masters and elders guide and advance the ignorant youth, enabling them to go forth from home and receive the complete precepts; this is conceiving the womb of an arhat and giving birth to the fruit of an arhat, leaving the suffering of birth and death and obtaining the bliss of nirvāṇa. Since masters and elders have such supramundane kindness and virtue, who can repay them? If one can practice the path for one's whole life, that may merely benefit oneself, but does not repay the master's kindness.' The Buddha said: 'Among the good friends in the world, none surpasses masters and elders.' Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! As the Buddha said, masters and elders possess such kindness and virtue. Yet we have never generated a thought to repay the kindness of masters and elders, or we have not believed and accepted their teachings and instructions, even using coarse words to give rise to slander, creating dispute out of nothing and causing the Buddha-Dharma to decline. How could such offenses ever be escaped? No one can take one's place in the bitter retribution of the three wretched paths. When one abandons life, pleasure departs and suffering arrives; the conscious spirit is distressed and aggrieved, the mental functions are confounded and confused, the six consciousnesses are no longer keen, and the five faculties are shattered and ruined. Wishing to walk, the feet cannot move; wishing to sit, the body cannot support itself. Even if one wishes to listen to the words of the Dharma, the ears can hear nothing; wishing to look upon superior realms, the eyes can see nothing. When such a time comes, even if you together think of repenting and prostrating today, how could you obtain it again? There will only be the immeasurable sufferings of hell; such bitter retributions are created by oneself and endured by oneself. Therefore the sūtra says: 'Those who foolishly rely on themselves and do not believe in calamity and misfortune, who slander and defame their masters, who hate and envy their masters—such people are great Māras within the Dharma, seeds of hell, who forge knots of enmity by themselves and receive endless retribution.' Just as the monk Padmaprabha was skilled at preaching the essentials of the Dharma, he had a disciple who constantly harbored arrogance; when the upādhyāya preached for him, he did not believe or accept it at all. He then said: 'My great upādhyāya is completely devoid of wisdom; he can only praise matters of empty space. I vow that in future births I will no longer delight in seeing him.' Thereupon this disciple preached that which is Dharma as non-Dharma, and non-Dharma as Dharma. Although he maintained the prohibitions and precepts without violation, because of his erroneous understanding, after his life ended, in the time it takes to shoot an arrow he fell into the Avīci Hell, constantly enduring great suffering for eighty koṭis of eons. Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! As the sūtra says, how could everyone not give rise to great dread? Merely uttering a single evil word to the upādhyāya caused him to fall into the Avīci Hell for eighty koṭis of eons. How much more so since we went forth from home up to the present day, the unwholesome karma generated toward our upādhyāyas involves immeasurable offenses; when judged upon shedding this bodily form, we will undoubtedly be the same as him! Why is this so? The upādhyāyas and ācāryas constantly provide instruction, yet we have never practiced according to the Dharma, frequently defying various masters and elders, or receiving provisions without satisfaction, or the master becomes angry with the disciple, or the disciple resents the master, with immeasurable joys and angers throughout the three times. Such offenses cannot be numbered. The sūtra says: 'If one generates a single thought of anger, the enmities and grievances will be immeasurable.' Such enmities and grievances are not only toward the six relations; the resentment and hatred between masters and disciples is also severe. Furthermore, sharing rooms and living together, seniors, middles, and juniors are unable to deeply believe that going forth from home is a dharma of detachment; they do not know that forbearance is the practice of peace and bliss, do not know that equanimity is the path of bodhi, and do not know that leaving behind forgetting and signs is the supramundane mind. Masters and disciples sharing rooms and living together, with their karmic bond not yet exhausted, oppose and conflict with one another; thoughts of anger and dispute arise in tumult and disorder, which is why generation after generation they cannot be harmonious. Furthermore, among renunciants, whether studying together or sharing the same master, their understandings are unequal; on the day of promotion and advancement, they harbor malice and cherish anger, and do not say to themselves that it is due to wisdom practiced in past lives: 'He has merit and virtue, while I have no wholesome roots.' Hearing of or seeing another's glory, their natures are uneasy; with minds of outflows they repeatedly produce thoughts of superior and inferior, frequently giving rise to contention and rarely able to harmonize. Unable to yield the thick and take the thin, they mutually resent one another; not examining their own faults, they only speak of others' shortcomings. Or through the three poisons they slander one another, without loyalty or faith, without reverence or respect; when would they ever remember that they are violating the Buddha's precepts? They even raise their voices with loud speech, evil curses, and ugly words, not believing or accepting the teachings and instructions of their masters and elders at all. Seniors, middles, and juniors each harbor hatred, and harboring hatred, they blame and condemn one another. In the evil paths there are many enmities and grievances; all of them stem from us, masters and disciples, classmates living together, seniors, middles, and juniors, generating a single thought of resentment, which brings immeasurable grievances. Therefore the sūtra says: 'In the present life, slight resentment, mutual hatred, and jealousy will grow more severe in future lives, culminating in great enmity.' How much more so the evil karma generated throughout one's entire life! Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! None of us knows in which destinies we have generated knots of enmity toward masters, elders, seniors, middles, and juniors. Such enmities and grievances have no end, no term of years, and no count of eons; when undergoing the suffering, it cannot be endured. Therefore the bodhisattva-mahāsattvas discard thoughts of enemies and kin, leave behind concepts of enemies and kin, and embrace beings equally with minds of compassion and loving-kindness. Together today, having been able to generate the bodhicitta and make the vows of bodhi, we should practice what the bodhisattvas practice: the four immeasurable minds, the six pāramitās, the four means of embracing, and the four great vows. As the Buddhas and bodhisattvas have practiced, we today should also practice, treating enemies and kin with equanimity, unhindered in all respects. From this day forward until we reach bodhi, we vow to rescue and protect all sentient beings, causing all sentient beings ultimately to attain the One Vehicle. Together with utmost sincerity, prostrating with our five limbs touching the ground, on behalf of our upādhyāyas and ācāryas with whom we have enmities and grievances through successive lives since we first possessed conscious spirits after going forth from home; on behalf of our precept witnesses at the same ordination platform with whom we have enmities and grievances; on behalf of our fellow students, relatives, seniors, middles, and juniors with whom we have enmities and grievances; and for all enmities of the three times, whether direct adversaries or not, whether light or heavy, each together with their dependents; and if we have enmities and grievances with all sentient beings in the six destinies, who are to receive retribution in the future or present: repenting today, we pray and beseech that they be eliminated. If all sentient beings within the six destinies each have their own enmities and grievances, we today, with minds of compassion and loving-kindness and without notions of enemy or kin, universally seek mercy and repent on behalf of all grievances of the three times. We pray that they will all relinquish and forgive, having no further evil thoughts to inflict upon one another or malicious intent directed toward each other, but jointly relinquish and forgive, all rejoicing. From now on, may the knots be untied with no further anger or resentment; may each revere the other, mindful of repaying kindness, equaling the minds of the Buddhas, sharing the vows of the Buddhas, each with utmost sincerity taking refuge in the Great Compassionate and Loving Father of the world. > — English (machine translation) (machine translation) - [Previous: 5.10](https://indike.org/pramana/in.bauddha.taisho.1909.5.10) - [Next: 5.12](https://indike.org/pramana/in.bauddha.taisho.1909.5.12) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1909.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1909~en-mt.5.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1909.5.11](https://indike.org/pramana/in.bauddha.taisho.1909.5.11) · Pramāṇa