慈悲水懺法 1.11

1.11

弟子今日所以懺悔者，正言無始以來在凡夫地，莫問貴賤罪自無量，或因三業而生罪、或從六根而起過、或以內心自邪思惟、或藉外境起於染著，如是乃至十惡，增長八萬四千諸塵勞門。然其罪相雖復無量，大而為悟不出有三：一者煩惱、二者是業、三者是果報。此三種法能障聖道及以人天勝妙好事，是故經中目為三障，所以諸佛菩薩教作方便，懺悔除滅此三障者，則六根十惡乃至八萬四千諸塵勞門皆悉清淨。是故弟子某甲等，今日運此增上勝心懺悔三障。欲滅三障者，當用何等心可令此障滅除？先當興七種心以為方便，然後此障乃可得滅。何等為七？一者慚愧、二者恐怖、三者厭離、四者發菩提心、五者怨親平等、六者念報佛恩、七者觀罪性空。第一慚愧者，自惟我與釋迦如來同為凡夫，而今世尊成道以來已經爾所塵沙劫數，而我等相與耽染六塵輪轉生死永無出期，此實天下可慚可愧可羞可恥。第二恐怖者，既是凡夫身口意業常與罪相應，以是因緣命終之後，應墮地獄、畜生、餓鬼受無量苦，如此實為可驚可恐可怖可懼。第三厭離者，相與常觀生死之中，唯有無常苦空無我，不淨虛假如水上泡速起速滅，往來流轉猶如車輪，生老病死八苦交煎無時暫息。眾等相與但觀自身，從頭至足其中但有三十六物，髮毛爪齒、眵淚涕唾、垢汗二便、皮膚血肉、筋脈骨髓、肪膏腦膜、脾腎心肺、肝膽腸胃、赤白痰癊、生熟二藏，如是九孔常流。是故經言：此身眾苦所集，一切皆是不淨。何有智慧者而當樂此身？生死既有如此種種惡法，甚可患厭。第四發菩提心者，經言：當樂佛身。佛身者即法身也。從無量功德智慧生、從六波羅蜜生、從慈悲喜捨生、從三十七助菩提法生、從如是等種種功德智慧生如來身。欲得此身者，當發菩提心求一切種智常樂我淨薩婆若果，淨佛國土成就眾生，於身命財無所悋惜。第五怨親平等者，於一切眾生起慈悲心無彼我相。何以故爾？若見怨異於親即是分別，以分別故起諸相著，相著因緣生諸煩惱，煩惱因緣造諸惡業，惡業因緣故得苦果。第六念報佛恩者，如來往昔無量劫中，捨頭目髓腦支節手足、國城妻子、象馬七珍，為我等故修諸苦行。此恩此德實難酬報，是故經言：若以頂戴兩肩荷負，於恒沙劫亦不能報。我等欲報如是恩者，當於此世勇猛精進，捍勞忍苦不惜身命，建立三寶弘通大乘，廣化眾生同入正覺。第七觀罪性空者，罪無自性從因緣生，顛倒而有。既從因緣而生，則可從因緣而滅。從因緣而生者，狎近惡友造作無端。從因緣而滅者，即是今日洗心懺悔。是故經言：此罪性不在內、不在外、不在中間。故知此罪從本是空。生如是等七種心已，緣想十方諸佛賢聖，擎拳合掌，披陳至到慚愧改革，舒歷心肝洗蕩腸胃。如此懺悔，亦何罪而不滅，亦何福而不生。若復不爾，悠悠緩縱情慮躁動，徒自勞形於事何益？且復人命無常喻如轉燭，一息不還便同灰壤。三塗苦報即身膺受，不可以錢財寶貨囑託求脫，杳杳冥冥恩赦無期，獨嬰此苦無代受者。莫言我今生中無有此罪，所以不能懇禱懺悔。經中謂言：凡夫之人，舉足動步無非是罪。又復過去生中皆悉成就無量惡業，追逐行者如影隨形，若不懺悔罪惡日深。故知包藏瑕疵，佛不許可；說悔先罪，淨名所尚。故使長淪苦海，實由隱覆。是故弟子某甲，今日發露懺悔不復覆藏。所言三障者，一曰煩惱、二名為業、三是果報。此三種法更相由藉，因煩惱故所以起諸惡業，惡業因緣故得苦果。是故弟子某甲今日至心懺悔，第一先應懺悔煩惱障，而此煩惱皆從意起。所以者何？意業起故，則身與口隨之而動。意業有三：一者慳貪、二者瞋恚、三者癡闇。由癡闇故，起諸邪見、造諸不善。是故經言：貪瞋癡業，能令眾生墮於地獄、餓鬼、畜生受苦。若生人中，得貧窮孤露兇很頑鈍、愚迷無知諸煩惱報。意業既有如此惡果，是故某甲等今日至心歸命諸佛，求哀懺悔。夫此煩惱，諸佛菩薩入理聖人種種訶責，亦名此煩惱以為怨家。何以故？能斷眾生慧命根故。亦名此煩惱以之為賊，能劫眾生諸善法故。亦名此煩惱以為瀑河，能漂眾生入於生死大苦海故。亦名此煩惱以為羈鎖，能繫眾生於生死獄不能得出故。所以六道牽連、四生不絕，惡業無窮、苦果不息，當知皆是煩惱過患。是故今日運此增上善心求哀懺悔。某甲等自從無始以來至于今日，或在人天六道受報，有此心識常懷愚惑繁滿胸䘳，或因三毒根造一切罪、或因三漏造一切罪、或因三苦造一切罪、或緣三倒造一切罪、或貪三有造一切罪，如是等罪無量無邊，惱亂一切六道四生，今日慚愧皆悉懺悔。又復某甲等自從無始以來至于今日，或因四識住造一切罪、或因四流造一切罪、或因四取造一切罪、或因四執造一切罪、或因四緣造一切罪、或因四大造一切罪、或因四縛造一切罪、或因四貪造一切罪、或因四生造一切罪，如是等罪無量無邊，惱亂六道一切眾生，今日慚愧皆悉懺悔。又復某甲等自從無始以來至于今日，或因五住地煩惱造一切罪、或因五蓋造一切罪、或因五慳造一切罪、或因五見造一切罪、或因五心造一切罪，如是等煩惱無量無邊，惱亂六道一切眾生，今日發露皆悉懺悔。又復某甲等自從無始以來至于今日，或因六情根造一切罪、或因六識造一切罪、或因六想造一切罪、或因六受造一切罪、或因六行造一切罪、或因六愛造一切罪、或因六疑造一切罪，如是等煩惱無量無邊，惱亂六道一切眾生，今日慚愧發露皆悉懺悔。又復某甲等自從無始以來至于今日，或因七漏造一切罪、或因七使造一切罪、或因八倒造一切罪、或因八垢造一切罪、或因八苦造一切罪，如是等煩惱無量無邊，惱亂六道一切眾生，今日發露皆悉懺悔。又復某甲等自從無始以來至于今日，或因九惱造一切罪、或因九結造一切罪、或因九緣造一切罪，或因十煩惱造一切罪、或因十纏造一切罪，或因十一遍使造一切罪，或因十二入造一切罪，或因十六知見造一切罪，或因十八界造一切罪，或因二十五我造一切罪，或因六十二見造一切罪，或因見諦思惟九十八使百八煩惱晝夜熾然，開諸漏門造一切罪，惱亂賢聖及以四生，遍滿三界、彌亘六道無處可避。今日至禱向十方佛尊法聖眾，慚愧發露，皆悉懺悔。願某甲等承是懺悔，三毒一切煩惱所生功德，生生世世，三慧明、三達朗，三苦滅、三願滿。願承是懺悔，四識等一切煩惱所生功德，生生世世，廣四等心、立四信業，滅四惡趣、得四無畏。願承是懺悔五蓋等諸煩惱所生功德，度五道、豎五根，淨五眼、成五分。願承是懺悔六受等諸煩惱所生功德，生生世世，具足六神通、滿足六度業，不為六塵惑，常行六妙行。又願承是懺悔七漏八垢九結十纏等一切諸煩惱所生功德，生生世世，坐七淨華、洗八解水、具九斷智、成十地行。願以懺悔十一遍使及十二入十八界等一切諸煩惱所生功德，願十一空能解常用栖心自在，能轉十二行法輪，具足十八不共之法，無量功德一切圓滿。發願已，歸命禮諸佛。

The reason why your disciples repent today is precisely because, from beginningless time, we have been on the stage of ordinary beings. Regardless of noble or lowly, our sins are inherently immeasurable. Some sins arise on account of the three karmas, some faults originate from the six sense bases, some stem from internal wrong contemplation, and some arise by relying on external objects to produce defiling attachment. In this way, reaching up to the ten unwholesome actions, they augment the eighty-four thousand gates of afflictions. Yet, although the marks of these sins are immeasurable, broadly comprehended they do not exceed three kinds: the first is affliction, the second is karma, and the third is retribution. These three kinds of phenomena can obstruct the noble path as well as the supreme, wondrous, and good matters of humans and devas; therefore, in the sūtras they are named the 'three obstacles'. For this reason, the Buddhas and bodhisattvas taught skilful means: if one repents to eradicate these three obstacles, then the six sense bases, the ten unwholesome actions, and up to the eighty-four thousand gates of afflictions will all become completely pure. Therefore, we, your disciples so-and-so, today give rise to this superior, supreme aspiration to repent of the three obstacles.

For those who wish to extinguish the three obstacles, what kind of mind should be used so that these obstacles may be extinguished? One should first arouse seven kinds of mind as skilful means; only then can these obstacles be extinguished. What are the seven? The first is shame and remorse; the second is terror; the third is aversion and detachment; the fourth is generating the bodhicitta; the fifth is equality toward enemies and kin; the sixth is mindfulness of repaying the Buddha's kindness; the seventh is contemplating that the nature of sin is empty.

First, concerning shame and remorse: one reflects that Śākyamuni Tathāgata and I were once ordinary beings together, yet now, since the World-Honoured One attained enlightenment, as many kalpas as dust and sand have already passed; meanwhile, we have mutually indulged in and been defiled by the six dusts, transmigrating in saṃsāra with no time of departure. In truth, this is the most shameful, disgraceful, humiliating, and scandalous thing in the world.

Second, concerning terror: since we are ordinary beings, the karmas of body, speech, and mind are constantly corresponding with sins. Due to these causes and conditions, after life ends we should fall into the hells, tiryagyoni, and pretas to undergo immeasurable suffering. This is indeed terrifying, fearful, frightening, and dreadful.

Third, concerning aversion and detachment: we mutually and constantly contemplate that within saṃsāra there are only impermanence, suffering, emptiness, and non-self, impure, false, and fleeting, swiftly arising and swiftly ceasing like bubbles on water, circulating back and forth like the wheel of a cart. Birth, old age, sickness, and death—the eight sufferings torment us unceasingly without a moment's rest. All of you together should simply observe your own bodies: from head to foot, within there are only thirty-six foul things—hair on the head, hair on the body, nails, teeth, rheum, tears, mucus, saliva, grime, sweat, feces, urine, skin, blood, flesh, sinews, veins, bones, marrow, fat, grease, brain, membranes, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red and white phlegm, the two viscera of undigested and digested food; thus the nine apertures constantly flow. Therefore the sūtra says: 'This body is a collection of manifold sufferings; all is impure. How could any person of wisdom find delight in this body?' Since saṃsāra possesses such diverse bad phenomena, it is exceedingly to be lamented and abhorred.

Fourth, concerning generating the bodhicitta: the sūtra says: 'One should delight in the Buddha's body.' The Buddha's body is the dharmakāya. It is born from immeasurable merits and wisdom, born from the six pāramitās, born from loving-kindness, compassion, sympathetic joy, and equanimity, born from the thirty-seven factors conducive to awakening; from such manifold merits and wisdom is the Tathāgata's body born. One who wishes to attain this body should generate the bodhicitta, seeking the all-inclusive wisdom (sarvajñā), the fruit of sarvajñā which is constant, joyous, self, and pure, purifying the Buddha-lands, maturing sentient beings, and having no stinginess toward body, life, or wealth.

Fifth, concerning equality toward enemies and kin: one arouses a mind of loving-kindness and compassion toward all sentient beings, free from the perception of other and self. Why is that? If one sees enemies as different from kin, that is discrimination; through discrimination, attachments to characteristics arise; with attachments to characteristics as condition, kleśas are born; with kleśas as condition, unwholesome karmas are created; with unwholesome karmas as condition, bitter fruits are received.

Sixth, concerning mindfulness of repaying the Buddha's kindness: the Tathāgata, in immeasurable kalpas in the past, renounced head, eyes, marrow, brain, limbs, hands, and feet, country, cities, wife, children, elephants, horses, and the seven precious jewels, practicing various austerities for our sake. This kindness and this virtue are truly difficult to repay; therefore the sūtra says: 'Even if one carried him upon the crown of the head and bore him upon both shoulders for kalpas as numerous as the sands of the Ganges, one could not repay it.' If we wish to repay such kindness, we must in this world be valiant and vigorous, withstand toil and endure suffering without sparing body or life, establish the Triratna, propagate the Mahāyāna, and broadly transform sentient beings so that they enter right awakening together.

Seventh, concerning contemplating that the nature of sin is empty: sin has no intrinsic nature; it arises from causes and conditions, existing through inversion. Since it arises from causes and conditions, it can therefore be extinguished through causes and conditions. Arising from causes and conditions means associating closely with bad companions and committing deeds without cause. Being extinguished through causes and conditions means cleansing the mind and repenting today. Therefore the sūtra says: 'The nature of this sin is not within, not without, nor in between.' Thus we know that this sin is originally empty.

Having aroused these seven kinds of mind, we contemplate and envision the Buddhas, worthies, and sages of the ten directions, lift our clasped palms, and declare our utmost sincerity with shame and remorse to reform ourselves, laying bare our heart and liver, washing clean our intestines and stomach. In repenting like this, what sin will not be extinguished, what merit will not be generated? If not so, and one is heedless, lax, indulgent in emotion, and agitated in thought, vainly fatiguing one's body, what benefit could there be? Moreover, human life is impermanent, like a flickering candle; when one breath does not return, one is immediately identical to ashes and dust. The bitter retribution of the three paths must be undergone in one's own body; one cannot rely on money, valuables, or commodities to solicit release. In the dark and dim obscurity, pardon and grace are beyond expectation; one alone bears this suffering, with none to undergo it in one's place. Do not say, 'In this present life I have no such sin, and so I cannot earnestly pray and repent.' A sūtra states: 'For an ordinary person, lifting a foot and moving a step is nothing other than sin.' Furthermore, in past lives immeasurable unwholesome karma was completely accomplished, pursuing the practitioner like a shadow following a form; if one does not repent, the sin and unwholesomeness deepen day by day. Thus we know that harboring defects is not permitted by the Buddha; speaking out and repenting past sins is esteemed by Vimalakīrti. That one long sinks in the ocean of suffering is truly caused by concealment. Therefore, we, your disciples so-and-so, today disclose and repent, no longer concealing.

Regarding the three obstacles: the first is called kleśa, the second is named karma, and the third is vipāka. These three phenomena mutually rely on one another: because of kleśa, unwholesome karmas arise; because of unwholesome karmas as condition, bitter fruits are received. Therefore, your disciples so-and-so today single-mindedly repent. First, one should repent of the obstacle of kleśa, and these kleśas all arise from the mind. Why is that? Because when mental karma arises, body and speech move in accordance with it. Mental karma has three types: the first is stinginess and greed, the second is anger and hatred, and the third is delusion and darkness. Due to delusion and darkness, wrong views arise and unwholesome deeds are performed. Therefore the sūtra says: 'The karmas of greed, anger, and delusion can cause sentient beings to fall into the hells, pretas, and tiryagyoni to suffer pain. If born among humans, they receive retributions of poverty, destitute exposure, fierceness, obstinacy, stupidity, and bewildered ignorance.' Since mental karma produces such evil fruits, we, so-and-so, today single-mindedly take refuge in the Buddhas, beseeching compassion and repenting.

Now, these kleśas are rebuked in various ways by the Buddhas, bodhisattvas, and sages who have entered reality. They are also called 'enemies'. Why? Because they can sever the life-root of wisdom of sentient beings. These kleśas are also called 'thieves', because they can rob sentient beings of all wholesome dharmas. These kleśas are also called 'a raging torrent', because they can drift sentient beings into the great ocean of suffering in saṃsāra. These kleśas are also called 'fetters', because they can bind sentient beings within the prison of saṃsāra so they cannot escape. Therefore the six paths are linked in succession and the four modes of birth do not cease; unwholesome karma is endless, and bitter fruits never rest. One should know that these are all the faults and afflictions of kleśa. Therefore, today we give rise to this superior wholesome mind, beseeching compassion and repenting.

From beginningless time until today, whether receiving retributions in the six paths of humans and devas, having this consciousness constantly harboring foolish delusions overflowing our bosoms: whether creating all sins through the three poison roots, or creating all sins through the three outflows, or creating all sins through the three sufferings, or creating all sins through the three inversions, or creating all sins through craving the three realms of existence—such sins are immeasurable and boundless, disturbing all within the six paths and four modes of birth. Today, with shame and remorse, we completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the four abodes of consciousness, or creating all sins through the four floods, or creating all sins through the four graspings, or creating all sins through the four attachments, or creating all sins through the four conditions, or creating all sins through the four great elements, or creating all sins through the four bonds, or creating all sins through the four cravings, or creating all sins through the four modes of birth—such sins are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, with shame and remorse, we completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the kleśas of the five dwelling stages, or creating all sins through the five hindrances, or creating all sins through the five stinginesses, or creating all sins through the five views, or creating all sins through the five minds—such kleśas are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, we disclose and completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the six sense faculties, or creating all sins through the six consciousnesses, or creating all sins through the six perceptions, or creating all sins through the six feelings, or creating all sins through the six conducts, or creating all sins through the six loves, or creating all sins through the six doubts—such kleśas are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, with shame and remorse, we disclose and completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the seven outflows, or creating all sins through the seven proclivities, or creating all sins through the eight inversions, or creating all sins through the eight defilements, or creating all sins through the eight sufferings—such kleśas are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, we disclose and completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the nine vexations, or creating all sins through the nine fetters, or creating all sins through the nine conditions, or creating all sins through the ten kleśas, or creating all sins through the ten entanglements, or creating all sins through the eleven universal proclivities, or creating all sins through the twelve sense fields, or creating all sins through the sixteen views of self, or creating all sins through the eighteen realms, or creating all sins through the twenty-five concepts of self, or creating all sins through the sixty-two views, or through the ninety-eight proclivities and one hundred and eight kleśas of seeing the truth and mental contemplation blazing day and night, opening the gates of all outflows and committing all sins, disturbing the worthies and sages as well as the four modes of birth, filling the three realms and extending across the six paths with no place to escape. Today, with utmost prayer toward the Buddhas, the revered Dharma, and the assembly of sages of the ten directions, with shame and remorse we disclose and completely repent.

May we, so-and-so, by virtue of the merit generated from this repentance of all kleśas of the three poisons, in life after life, have the three wisdoms bright and the three knowledges clear, the three sufferings extinguished, and the three vows fulfilled. May we, by virtue of the merit generated from this repentance of all kleśas such as the four consciousnesses, in life after life, expand the four immeasurable minds, establish the karmas of the four faiths, extinguish the four evil destinies, and obtain the four fearlessnesses. May we, by virtue of the merit generated from this repentance of all kleśas such as the five hindrances, cross over the five paths, establish the five faculties, purify the five eyes, and accomplish the five parts [of the dharmakāya]. May we, by virtue of the merit generated from this repentance of all kleśas such as the six feelings, in life after life, be endowed with the six spiritual penetrations, fulfill the deeds of the six pāramitās, not be deluded by the six dusts, and constantly practice the six wondrous practices. Furthermore, may we, by virtue of the merit generated from this repentance of all kleśas such as the seven outflows, the eight defilements, the nine fetters, and the ten entanglements, in life after life, sit upon the seven flowers of purity, bathe in the waters of the eight liberations, possess the nine knowledges of abandonment, and accomplish the practices of the ten bhūmis. May we, by virtue of the merit generated from the repentance of all kleśas such as the eleven universal proclivities, the twelve sense fields, and the eighteen realms, be able to understand the eleven emptinesses and constantly dwell at ease in them, be able to turn the twelvefold Dharma wheel, be endowed with the eighteen unshared dharmas, and make all immeasurable merits completely fulfilled.

Having made these vows, we take refuge and pay homage to all Buddhas.