[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) › 9.3 # 慈悲道場懺法 9.3 慈悲道場懺法 9.3 - **Language:** Classical Chinese ### [9.3](https://indike.org/pramana/in.bauddha.taisho.1909.9.3) 今日道場同業大眾！從歸依已來訖此章後，每言萬法雖差功用不一，至於明闇相形唯善與惡，善者則謂人天之勝途、惡者則謂三途之異轍，修仁義則歸於勝、興殘害則墜於劣。其居勝者良由業勝，非諍競之所要，受自然之妙樂，期解脫之逍遙；其墜劣者良由業劣，處火城鐵網之中，食則鐵丸熱鐵，飲則沸石烊銅，年歷踰於造化，劫數等於無窮。又地獄之苦不可親嬰，神離此軀識投彼城，報以刀輪加體、償以火磨毀形，命不肯促，抱苦長齡。縱復獲免，又墮餓鬼，口中火出，命不全活。從此死已，又墮畜生，復受眾苦，或負重致遠驅役險難，分布鼎鑊星羅几案，肌肉充饋，命不盡算。實三惡之重苦，悲長夜之難旦，而優劣皎然，無能信者，以吾我故好起疑惑，以疑惑故多不向善。所以佛言：世有十事死入惡道。意不專善不修功德，貪著飲食如彼餓虎，酖嗜酒味喜懷瞋毒，常習愚癡不受人諫，自任其力辦諸惡事，喜殺眾生凌㑥孤弱，恒黨惡人侵暴他界，有所宣說言不真要，不慈一切起諸惡業。若人如是，不久存世，死入惡道。今日道場同業大眾！如佛所言，誰能免者？既不能免，於地獄中皆有罪分。大眾各各覺悟此意，唯願大眾宜與時競，行菩薩道，勤求諸法、利益眾生，一自滅罪、二生他福，此則自利利他、彼我兼利。相與今日起勇猛心、起堅固心、起慈悲心、度一切心、救眾生心，至坐道場勿忘此願。仰承十方盡虛空界一切諸佛、諸大菩薩，大神通力、大慈悲力、解脫地獄力、濟度餓鬼力、救拔畜生力、大神呪力、大威猛力，令（某甲）等所作利益、所願成就。等一痛切五體投地，為阿鼻大地獄受苦眾生，乃至十八寒氷地獄、黑闇地獄，十八熱地獄，十八刀輪地獄、劍林地獄、火車地獄、沸屎地獄、鑊湯地獄，如是地獄復有八萬四千地獄眷屬等獄，其中受苦一切眾生，（某甲）等以菩提心、以菩提行、以菩提願，悉皆代為歸依世間大慈悲父。 > Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! From taking refuge down to the end of this chapter, it has been constantly said that although the myriad dharmas differ and their functions are not identical, when it comes to the contrast between light and dark, there are only good and evil. Good refers to the superior paths of humans and devas; evil refers to the divergent tracks of the three wretched paths. Cultivating benevolence and righteousness leads to what is superior; indulging in cruelty and harm precipitates one into what is inferior. That those who dwell in the superior do so is entirely due to their superior karma; it is not achieved through contention. They experience natural, marvelous bliss and anticipate the ease of liberation. That those who fall into the inferior do so is entirely due to their inferior karma: dwelling amidst fiery cities and iron nets, their food consists of iron pellets and hot iron, and their drink of boiling stone and molten copper. The passing of years exceeds creation, and the number of kalpas equals the infinite. Furthermore, the sufferings of hell are such that one cannot bear to encounter them personally: when the spirit departs from this body and consciousness is cast into that city, retribution applies wheels of blades to the body, and restitution uses fiery grindstones to destroy the form; life refuses to be shortened, and one endures agony for a long age. Even if one should gain release, one falls again among the hungry ghosts, with fire bursting from the mouth, life barely sustained. Dying from there, one falls again among animals to endure various sufferings once more: either bearing heavy burdens to distant places, driven through perilous hardships, or carved up in cauldrons and boilers, spread across chopping blocks and tables, their flesh supplying food, their lives lost beyond reckoning. Truly, these are the heavy sufferings of the three evils; grievous is the long night so difficult to dawn! Yet though the superior and inferior are as clear as day, none can believe it: because of self and me, they are fond of giving rise to doubt, and because of doubt, most do not turn toward the good. Therefore the Buddha said: There are ten things in the world by which one dies and enters the evil paths: having an intention not devoted to the good and not cultivating merit; greedily craving food and drink like a hungry tiger; being addicted to the taste of liquor and fond of harboring the poison of anger; constantly practicing ignorance and not accepting others' admonitions; relying on one's own power to carry out all evil deeds; being fond of killing sentient beings and oppressing the weak and orphaned; constantly siding with evil persons to invade and violate other realms; making statements that are untrue and unessential; and having no compassion for all beings, initiating all manner of evil karma. If a person is like this, they will not long remain in the world, and upon death will enter the evil paths. Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! As the Buddha said, who can escape this? Since we cannot escape it, we all have our share of guilt in hell. Let everyone in the assembly awaken to this meaning! We only pray that the great assembly should vie with time, practice the bodhisattva path, diligently seek all dharmas, and benefit sentient beings: first, to extinguish one's own sins, and second, to generate others' blessings; this is to benefit oneself and benefit others, benefiting both that and this. Together today, let us give rise to a courageous mind, give rise to a resolute mind, give rise to a compassionate mind, give rise to a mind to deliver all, and give rise to a mind to rescue sentient beings; until sitting in the bodhimaṇḍa, do not forget this vow! Looking up with reliance to all the buddhas and all great bodhisattvas throughout the ten directions and the entirety of space, through the power of their great supernatural faculties, the power of their great compassion and loving-kindness, the power to liberate hells, the power to ferry across hungry ghosts, the power to rescue animals, the power of their great divine dhāraṇīs, and their great majestic power, may they cause the benefits we perform and the vows we make to be fulfilled. Equaling a single pierced heart, let us make prostrations with the five limbs touching the ground, on behalf of sentient beings suffering in the great Avīci Hell, and extending to the eighteen freezing-ice hells, the dark hells, the eighteen hot hells, the eighteen sword-wheel hells, the forest of swords hell, the fire-cart hell, the boiling feces hell, and the boiling cauldron hell—and such hells also have eighty-four thousand subsidiary hells and the like—on behalf of all sentient beings suffering within them, we, \[so-and-so\] and the rest, with bodhicitta, with bodhisattva practices, and with bodhisattva vows, all take refuge in their stead in the great compassionate Father of the world. > — English (machine translation) (machine translation) - [Previous: 9.2](https://indike.org/pramana/in.bauddha.taisho.1909.9.2) - [Next: 9.4](https://indike.org/pramana/in.bauddha.taisho.1909.9.4) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1909.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1909~en-mt.9.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1909.9.3](https://indike.org/pramana/in.bauddha.taisho.1909.9.3) · Pramāṇa