[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) › [慈悲水懺法](https://indike.org/pramana/in.bauddha.taisho.1910) › 1.13 # 慈悲水懺法 1.13 慈悲水懺法 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1910.1.13) 禮諸佛已，次復懺悔。夫論懺悔者，本是改往修來、滅惡興善。人之居世，誰能無過？學人失念尚起煩惱，羅漢結習動身口業，豈況凡夫而當無過？但智者先覺便能改悔，愚者覆藏遂使滋蔓，所以積習長夜曉悟無期。若能慚愧發露懺悔者，豈唯止是滅罪，亦復增長無量功德，竪立如來涅槃妙果。若欲行此法者，先當外肅形儀瞻奉尊像，內起敬意緣於想法，懇切至禱生二種心。何等為二？一者自念：我此形命難可常保，一朝散壞，不知此身何時可復？若復不值諸佛賢聖，忽逢惡友造眾罪業，復應墮落深坑險趣。二者自念：我此生中雖得值遇如來正法，不為佛法紹繼聖種，淨身口意善法自居。而今我等私自作惡而復覆藏，言他不知謂彼不見，隱慝在心傲然無愧。此實天下愚惑之甚。即今現有十方諸佛諸大菩薩諸天神仙，何曾不以清淨天眼見於我等所作罪惡。又復幽顯靈祇，注記罪福纖毫無差。夫論作罪之人，命終之後，牛頭獄卒錄其精神，在閻羅王所辯覈是非。當爾之時，一切怨對皆來證據，各言：汝先屠戮我身炮煮蒸炙，或先剝奪於我一切財寶、離我眷屬，我於今日始得汝便。於時現前證據，何得敢諱？唯應甘心分受宿殃。如經所明，地獄之中不枉治人。若其平素所作眾罪心自忘失者，臨命終時造惡之處，一切諸相皆現在前，各言：汝昔在於我邊作如是罪，今何得諱？是時作罪之人無藏隱處。於是閻羅王切齒訶責將付地獄，歷無量劫求出莫由。此事不遠、不關他人，正是我身自作自受。雖父子至親，一旦對至，無代受者。我等相與得此人身，體無眾疾，各自努力與性命競，大怖至時悔無所及，是故至心求哀懺悔。某甲等自從無始以來至于今日，積聚無明障蔽心目，隨煩惱性造三世罪，或耽染愛著起貪欲煩惱、或瞋恚忿怒懷害煩惱、或心憒惛懵不了煩惱、或我慢自高輕傲煩惱、疑惑正道猶豫煩惱、謗無因果邪見煩惱、不識緣假著我煩惱、迷於三世執斷常煩惱、朋狎惡法起見取煩惱、僻稟邪師造戒取煩惱，乃至一切等四執橫計煩惱，今日至誠悉皆懺悔。又復無始以來至于今日，守惜堅著起慳悋煩惱、不攝六情奢誕煩惱、心行弊惡不忍煩惱、怠惰緩縱不勤煩惱、疑慮躁動覺觀煩惱、觸境迷惑無知解煩惱、隨世八風生彼我煩惱、諂曲面譽不直心煩惱、獷強難觸不調和煩惱、易忿難悅多舍恨煩惱、嫉妬擊刺很戾煩惱、凶險暴害慘毒煩惱、乖背聖諦執相煩惱、於苦集滅道生顛倒煩惱、隨從生死十二因緣輪轉煩惱，乃至無始無明住地恒沙煩惱、起四住地構於三界苦果煩惱，無量無邊，惱亂賢聖六道四生，今日發露向十方佛尊法聖眾皆悉懺悔。願某甲等承是懺悔意業所起貪瞋癡等一切煩惱所生功德，生生世世，折憍慢幢、竭愛欲水，滅瞋恚火、破愚癡暗，拔斷疑根、裂諸見網，深識三界猶如牢獄、四大毒蛇、五陰怨賊、六入空聚愛詐親善，修八聖道斷無明源，正向涅槃不休不息，三十七品心心相續。十波羅蜜常得現前。懺悔已，至心信禮常住三寶。 > Having paid homage to the Buddhas, next we repent. In discussing repentance: basically, it is reforming the past and cultivating the future, extinguishing evil and raising up good. Living in the world, who among humans can be without fault? Even a learner, losing mindfulness, still gives rise to kleśas; even an arhat, through residual traces of habit, moves body and speech karma—how much more so could ordinary beings be without fault? Yet the wise, becoming aware first, can promptly reform and repent, whereas fools cover and conceal, thereby allowing \[evil\] to branch out and spread, so that habitual accumulations \[persist through\] the long night, with awakening nowhere in sight. If one can feel shame and remorse, disclose and repent, how could it merely stop at extinguishing sins? It also increases immeasurable merit and establishes the Tathāgata's marvelous fruit of nirvāṇa. If one wishes to practice this teaching, one should first compose one's physical bearing externally and gaze reverently upon the venerable statues, and internally give rise to reverence and focus upon the contemplation of the Dharma, and with utmost earnestness and prayer generate two kinds of mind. What are the two? First, reflecting to oneself: 'This physical life of mine is difficult to preserve for long; once it dissolves and breaks apart, when can this body ever be regained? If I do not again encounter the Buddhas, worthies, and sages, but abruptly meet evil friends and commit myriad sinful karmas, I will fall once more into deep pits and perilous destinies.' Second, reflecting to oneself: 'Although in this life I have encountered the Tathāgata's true Dharma, I have not carried on the sacred lineage for the sake of the Buddhadharma, nor purified body, speech, and mind to abide in wholesome dharmas. Instead, we now secretly commit evil and then conceal it, saying that others do not know and thinking they do not see, hiding vice in our hearts, proud and without shame. This is truly the height of folly and delusion in the world.' Presently there are the Buddhas of the ten directions, the great bodhisattvas, and the gods, spirits, and immortals: how could they not behold the sins and evils we commit with their pure divine eyes? Moreover, the spirits and deities of the unseen and seen realms record sins and blessings without the slightest error. When a person who commits sin dies, the ox-headed hell wardens register their spirit and distinguish right from wrong before King Yama. At that time, all hostile adversaries come to bear witness, each saying: 'You previously slaughtered my body, cooked, boiled, steamed, and roasted it; or you previously plundered all my wealth and treasures, and separated me from my family. Only today have I gained an opportunity against you.' When evidence is presented before one, how could one dare deny it? One can only willingly take one's share and receive past miseries. As explained in the sūtras, in hell no one is punished unjustly. If one personally forgot the myriad sins committed in ordinary times, at the time of death all the signs of the places where evil was committed appear before one, each saying: 'In the past you committed such sins against me; how can you deny it now?' At that time, the sinner has nowhere to hide. Thereupon King Yama, gnashing his teeth, rebukes them and commits them to hell, where for immeasurable kalpas they seek escape to no avail. This matter is not distant and does not concern others; it is precisely my own body creating it and receiving it. Even between father and child, though the closest of kin, once confronted \[with karma\] neither can bear it for the other. We who have obtained this human body, free of myriad diseases, must each exert effort and strive against \[fleeting\] life, for when great dread arrives, regret will be of no avail. Therefore, with utmost sincerity we plead for compassion and repent. From beginningless time until today, we, \[names\], have accumulated avidyā that obscures the eyes of our minds, following the nature of kleśas to create sins in the three periods of time: either indulging in attachment to give rise to the kleśa of greed; or raging in anger to harbor the kleśa of harm; or in mental confusion and stupefaction failing to understand, generating the kleśa of delusion; or through conceit elevating oneself to generate the kleśa of arrogance; the kleśa of hesitation, doubting the right path; the kleśa of wrong views, slandering the nonexistence of cause and effect; the kleśa of grasping at self, failing to recognize provisional conditions; the kleśa of grasping at annihilation and permanence, confused about the three periods of time; the kleśa of dogmatic attachment to views, associating with evil dharmas; the kleśa of dogmatic attachment to rules and rituals, wrongly adopting deviant teachers; down to the kleśas of all such perverse calculations of the four graspings—today, with utmost sincerity, we repent all of them. Furthermore, from beginningless time until today: the kleśa of miserliness, guarding and tightly clinging; the kleśa of extravagance and unrestraint, failing to rein in the six sense faculties; the kleśa of an evil mind-state, failing to be patient; the kleśa of remissness and indulgence, failing to be diligent; the kleśa of doubt and agitation, discursive thinking; the kleśa of lacking knowledge and comprehension, bewildered upon contacting objects; the kleśa of self-and-other, following the eight worldly winds; the kleśa of a crooked mind, flattering and praising to the face; the kleśa of discord, coarse, obstinate, and prickly; the kleśa of harboring resentment, easily angered and hard to please; the kleśa of perverse obstinacy, jealousy, and caustic malice; the kleśa of vicious cruelty, ferocity, and violent harm; the kleśa of grasping at signs, contrary to the noble truths; the kleśa of upside-down thinking regarding suffering, accumulation, cessation, and the path; the kleśa of revolving in saṃsāra, following the twelve links of dependent origination; down to the Ganges-sands of kleśas in the ground of beginningless avidyā, and the kleśas of giving rise to the four grounds of abiding to construct the bitter fruits of the three realms—immeasurable and boundless, tormenting the worthies and sages, the six destinies, and the four modes of birth—today we disclose them before the Buddhas of the ten directions, the venerable Dharma, and the holy Saṅgha, and repent them all. May the merit generated by we, \[names\], relying on this repentance of all kleśas of greed, anger, and delusion arisen from mental karma, in lifetime after lifetime, fell the banner of pride, dry up the water of love and desire, extinguish the fire of anger, destroy the darkness of ignorance, pull out the roots of doubt, tear open the nets of views, deeply recognize that the three realms are like a prison, the four elements like poisonous snakes, the five aggregates like treacherous thieves, and the six sense entrances like an empty village where love falsely feigns friendship; may we cultivate the eightfold noble path to sever the source of avidyā, proceed directly toward nirvāṇa without rest or pause, with the thirty-seven factors \[of enlightenment\] succeeding thought by thought, and the ten pāramitās constantly appearing before us. Having repented, with utmost sincerity we faithfully pay homage to the ever-abiding Triratna. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1910.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1910.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1910.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1910~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1910.1.13](https://indike.org/pramana/in.bauddha.taisho.1910.1.13) · Pramāṇa