慈悲水懺法 1.2

1.2

夫三昧水懺者，因唐悟達國師知玄，遇迦諾迦尊者，以三昧水為濯積世怨讐，知玄遂演大覺之旨述為懺文，普利將來甚盛心也，其為福德莫可涯涘。所謂三昧者，正受之名也。不受諸受乃為正受，真空寂定此心不動，其要使人求之於己而已。蓋人之生於世也，自非上智之資，豈能無故作誤為之愆，或宿世冤業之繞。如來廣慈悲之念、啟懺悔之門，苟能精白一心懺悔為善，則積累罪業一旦氷釋。譬諸水也，身之煩而濯之無不清，衣之污而澣之無不潔，器之穢而溉之無不淨，其幾不踰於方寸之間而已矣。故曰心者身之神明，所為善則善應、所為惡則惡應，若影之隨形、響之隨聲，其效驗之捷速不爽毫髮。此三昧水懺之作，所以利於人也，其功博哉。恒惟知玄以十世高僧尚負宿報，矧常人乎！昔孫皓穢犯金像，陰遭譴罰，懺悔自陳，禍即消釋。法佐交車議師，不慎幽獨，師重加責，以懺獲免。若此者固多。凡人揆之于心，豈能無愧？匪由懺悔，曷以滌除？端能趨進善塗、一絲惡念不萌於心，則菑禍潛消、福德增長，若雨潤群卉，生息繁茂。目雖不覩，而陰受其滋益者多矣。然則三昧者，其惟在於人心，而不必他求也。朕遂書此以冠于篇，并以鋟梓作方便利益，是為汲大海之三昧以遍周沙界灌濯塵劫者也。觀於斯者，尚慎其所趨向哉。

Now, as for the Samādhi Water Repentance: because National Preceptor Wuda Zhixuan of the Tang encountered the Venerable Kanaka, who washed away his accumulated grievances of past lives with samādhi water, Zhixuan thereupon expounded the import of the Great Awakened One and composed this text of repentance. His mind was exceedingly intent on benefiting future generations everywhere, and its merit and virtue cannot be bounded. That which is called 'samādhi' is the name for correct reception (samāpatti). Not receiving any feelings is indeed correct reception; in the calm tranquility of true emptiness, this mind does not move. Its essential point is merely to cause people to seek it within themselves. For humans born into the world, unless they are endowed with the highest wisdom, how could they be free from the faults of deliberate actions or mistaken deeds, or from the entanglement of hostile karma from past lives? The Tathāgata broadened his thoughts of compassion and opened the gate of repentance. If one can sincerely and with a single mind repent and do good, then one's accumulated sinful karma will instantly dissolve like ice. It is like water: when the body is troubled with heat and is bathed, there is none that is not refreshed; when clothing is soiled and washed, there is none that is not cleansed; when a vessel is dirty and rinsed, there is none that is not purified. Its crucial turning point does not exceed the square inch [of the mind]. Therefore it is said: the mind is the spiritual brightness of the body; what is done that is good receives a good response, and what is done that is evil receives an evil response, like a shadow following a form or an echo answering a sound, the swiftness of its verification not erring by a single hair. This composition of the Samādhi Water Repentance—the reason it benefits people—how vast its efficacy is! I constantly reflect that Zhixuan, as an eminent monk of ten lifetimes, still bore past retributions; how much more so ordinary people! Formerly, Sun Hao defiled and violated a golden statue and secretly incurred condemnation and punishment; when he repented and stated his faults, the calamity was immediately dissolved. Fazuo discussed his master in a carriage and was not cautious in private; his master rebuked him severely, but through repentance he obtained pardon. Cases such as these are truly numerous. When ordinary people reflect upon this in their minds, how could they be without shame? If not through repentance, how can it be cleansed? If one can truly advance along the path of goodness, so that not a single thread of evil thought sprouts in the mind, then disasters and calamities will secretly vanish, and blessings and virtue will increase and grow, just as rain moistens the various plants, so that they generate and flourish. Although the eye does not see it, those who secretly receive its nourishment are many. Thus, samādhi lies solely in the human mind, and one need not seek it elsewhere. I have therefore written this to head the work, and also had it carved on woodblocks to bring expedient benefit, which is to draw upon the samādhi of the great ocean to bathe the dusty kalpas throughout the worlds [numerous as the] sands. May those who look upon this be circumspect in what they pursue!