慈悲水懺法 1.5

1.5

竊謂聖教經律論藏譯席所翻之外，爾後群賢製作，未有無所感而為之者乎。若條陳枚舉品別而言，未易紀極。即此靈文而曰水懺者，請言其由。昔唐懿宗朝有悟達國師知玄者，未顯時嘗與一僧邂逅於京師，忘其所寓之地。其僧乃患迦摩羅疾，眾皆惡之。而知玄與之為隣，時時顧問，略無厭色。因分袂，其僧感其風義，祝之曰：「子向後有難，可往西蜀彭州茶隴山相尋，其山有二松為誌。」後悟達國師居安國寺，道德昭著，懿宗親臨法席，賜沈香為法座，恩渥甚厚。自爾忽生人面瘡於膝上，眉目口齒俱備，每以飲食餧之，則開口吞啖與人無異。遍召名醫，皆拱手默默。因記昔日同住僧之語，竟入山相尋。值天色已晚，彷徨四顧，乃見二松於煙雲間，信期約之不誣，即趨其所。崇樓廣殿金碧交輝，其僧立於門首，顧接甚歡。因留宿，遂以所苦告之。彼云：「無傷也。巖下有泉，明旦濯之即愈。」黎明，童子引至泉所，方掬水間，其人面瘡遂大呼：「未可洗。公識達深遠、考究古今，曾讀《西漢書．袁盎晁錯傳》否？」曰：「曾讀。」「既曾讀之，寧不知袁盎殺晁錯乎？公即袁盎，吾即晁錯也。錯腰斬東市，其冤為何如哉。累世求報於公，而公十世為高僧，戒律精嚴，報不得其便。今汝受人主寵遇過奢，名利心起，於德有損，故能害之。今蒙迦諾迦尊者洗我以三昧法水，自此以往不復與汝為冤矣。」悟達聞之凜然，魂不住體，連忙掬水洗之。其痛徹髓，絕而復甦，覺來其瘡不見。乃知聖賢混跡，非凡情所測。再欲瞻敬回顧，寺宇不可復見。因卓菴其所，遂成招提。迨我宋朝至道年中，賜名至德禪寺，有高僧信師古作記，紀其事甚詳。悟達當時感其殊異，深思積世之冤，非遇聖人何由得釋。因述為懺法，朝夕禮誦，後傳播天下。今之懺文三卷者，乃斯文也。蓋取三昧水洗冤業為義，命名曰水懺。此悟達感迦諾迦之異，應正名立義報本而為之云耳。今輒敘夫故實、標顯先猷，庶幾開卷若禮若誦者，知前賢事跡之有端由，歷劫果因之不昧也。

I consider that, apart from what was translated at the translation assemblies of the Pitakas of sutras, vinaya, and treatises of the holy teachings, among the subsequent compositions by the many sages, none has ever been made without being prompted by some response. If one were to set them forth item by item, enumerating them according to their categories, it would not be easy to reach the limit. As for this spiritual text called the 'Water Repentance', allow me to state its origins. Formerly, in the reign of Emperor Yizong of the Tang, there was National Preceptor Wuda Zhixuan. Before he became renowned, he once had a chance encounter with a monk in the capital, whose lodging he forgot. That monk suffered from the kāmalā disease, and everyone loathed him. But Zhixuan was his neighbor, frequently inquiring after him without the slightest look of distaste. When they parted, the monk was moved by his noble character and bade him farewell, saying: 'If you have difficulty in the future, you may go to Mount Chalong in Pengzhou of western Shu to find me; that mountain has two pines as a mark.' Later, National Preceptor Wuda resided at Anguo Monastery. His moral virtue was widely renowned, and Emperor Yizong attended his Dharma seat in person, bestowing an aloeswood Dharma seat upon him, his favor being most generous. From then on, a human-face sore suddenly grew upon his knee, complete with eyebrows, eyes, mouth, and teeth. Whenever he fed it with food and drink, it opened its mouth and swallowed, no different from a human being. Famous physicians were summoned from everywhere, but all clasped their hands and remained silent. He then remembered the words of the monk who had lived with him in former days, and went into the mountains to search for him. The daylight was already waning, and as he hesitated, looking all around, he saw two pines amidst the mists and clouds. Trusting that the appointed promise was not false, he immediately hurried to that place. There were lofty towers and spacious halls, gold and emerald green shimmering together. The monk stood at the entrance, welcoming him with great joy. Zhixuan stayed the night and recounted what he was suffering from. The monk said: 'There is no harm. Beneath the cliff is a spring; wash it tomorrow morning and it will be cured.' At daybreak, a boy led him to the spring. Just as he was scooping up the water, the human-face sore cried out loudly: 'Do not wash yet! You are of deep and far-reaching discernment, having investigated ancient and modern times; have you ever read the "Biographies of Yuan Ang and Chao Cuo" in the Book of the Western Han?' He replied: 'I have read it.' [The sore said:] 'Since you have read it, do you not know that Yuan Ang had Chao Cuo killed? You were Yuan Ang, and I was Chao Cuo. When Cuo was cut in two at the waist in the Eastern Market, how great was that grievance! Through successive lifetimes I sought retribution against you, but for ten lifetimes you were an eminent monk of strict and pure discipline, so I could find no opening for retribution. Now you have received the sovereign's favor too lavishly, and thoughts of fame and gain arose, causing harm to your virtue; therefore I was able to harm you. Now, having received the Venerable Kanaka's washing with the samādhi Dharma water, from this time forward I will no longer hold a grievance against you.' Wuda was terrified upon hearing this, his spirit shaken to the core, and he hurriedly scooped up the water to wash it. The pain penetrated to his marrow; he fainted and then revived, and upon awakening the sore had disappeared. He then knew that sages and worthies mingle their traces [among humans], which cannot be fathomed by ordinary sentiments. When he wished to turn and pay homage again, the monastery buildings could no longer be seen. Therefore, he established a hermitage at that place, which eventually became a monastery. By the Zhidao era of our Song dynasty, it was bestowed the name Zhide Chan Monastery. An eminent monk, Master Guxin, composed a record detailing the matter thoroughly. At that time, Wuda was moved by its extraordinary nature, deeply reflecting that grievances accumulated over successive lifetimes could not be resolved unless one met a sage. He therefore composed this repentance method, reciting and revering it morning and evening, and later it spread throughout the realm. The present repentance text in three fascicles is this very composition. Taking the meaning of washing away hostile karma with samādhi water, it was named the Water Repentance. This was produced by Wuda because he was moved by the miracle of Kanaka, in order to rectify the name, establish its meaning, and repay the root. Now I briefly recount the ancient affair and display the former model, in the hope that those who open the fascicles to bow or recite will know the origins of the former worthy's deeds, and that cause and effect across kalpas are never obscure.