慈悲水懺法 2.3

2.3

禮諸佛已，次復懺悔。某甲等相與，即今身心寂靜、無諂無障，正是生善滅惡之時。復應各起四種觀行，以為滅罪作前方便。何等為四？一者觀於因緣、二者觀於果報、三者觀我自身、四者觀如來身。第一觀因緣者，知我此罪藉以無明不善思惟，無正觀力不識其過，遠離善友諸佛菩薩，隨逐魔道行邪險徑，如魚吞鉤不知其患、如蠶作繭自纏自縛、如蛾赴火自燒自爛，以是因緣不能自出。第二觀於果報者，所有諸惡不善之業，三世輪轉苦果無窮，沈溺無邊巨夜大海，為諸煩惱羅剎所食，未來生死冥然無涯。設使報得轉輪聖王王四天下，飛行自在七寶具足，命終之後不免惡趣。四空果報、三界極尊，福盡還作牛領中蟲。況復其餘無福德者，而復懈怠不勤懺悔，此亦譬如抱石沈淵求出應難。第三觀我自身，雖有正因靈覺之性，而為煩惱黑暗叢林之所覆蔽，無了因力不能得顯。我今應當發起勝心，破裂無明顛倒重障，斷滅生死虛偽苦因，顯發如來大明覺慧，建立無上涅槃妙果。第四觀如來身，無為寂照，離四句、絕百非，眾德具足湛然常住，雖復方便入於滅度，慈悲救接未曾暫捨。生如是心，可謂滅罪之良津、除障之要行，是故志誠求哀懺悔。某甲等無始以來至于今日，長養煩惱日深日厚日滋日茂，覆蓋慧眼令無所見，斷除眾善不得相續，起障不得見佛、不聞正法、不值聖僧煩惱，起障不見過去未來一切善惡業行、出離煩惱，障受人天尊貴之煩惱，障生色無色界禪定福樂之煩惱，障不得自在神通飛騰隱顯遍至十方諸佛淨土聽法之煩惱，障學安那般那、數息、不淨、因緣觀等諸煩惱，障學煖、頂、忍、第一法、七方便等諸煩惱，障學慈、悲、喜、捨、聞、思、修等煩惱，障學空平等中道解三觀義煩惱，障學助道品念處、正勤、根、力、如意足諸煩惱，障學八正道示相之煩惱，障學七覺支不示相煩惱，障學八解脫、九空定煩惱，障學於十智三三昧煩惱，障學三明、六通、四無礙煩惱，障學六度、四等煩惱，障學四攝法廣化之煩惱，障學大乘心四弘誓願煩惱，障學十明、十行之煩惱，障學十回向、十願之煩惱，障學初地、二地、三地、四地明解之煩惱，障學五地、六地、七地諸知見煩惱，障學八地、九地、十地雙照之煩惱，如是乃至障學佛果百萬阿僧祇諸行之煩惱。如是行障無量無邊，弟子某甲今日至禱稽懇，向十方佛尊法聖眾慚愧懺悔願皆消滅。願藉此懺悔障於諸行一切煩惱所生功德，願在在處處自在受生，不為結集業行之所迴轉，以如意通於一念頃遍至十方淨諸佛土攝化眾生，於諸禪定甚深境界及諸知見通達無礙，心能普周一切諸法樂說無窮而不染著，得心自在、得法自在、方便自在，令此煩惱及無知結習畢竟永斷不復相續，無漏聖道朗然如日。發願已，歸命禮諸佛。

Having paid homage to the Buddhas, next we repent. As we, [names], are presently tranquil in body and mind, free from flattery and hindrances, this is precisely the time to produce good and extinguish evil. We should each also give rise to four kinds of contemplative practice to serve as preliminary expedients for extinguishing sins. What are the four? First, contemplating causes and conditions; second, contemplating karmic retribution; third, contemplating our own bodies; fourth, contemplating the Tathāgata's body. First, regarding contemplating causes and conditions: know that this sin of mine relied on avidyā and unwholesome thinking; lacking the power of correct contemplation, I did not recognize its faults, stayed far away from good friends, Buddhas, and bodhisattvas, followed Māra's path, and walked perilous, deviant ways. Like a fish swallowing a hook unaware of the peril, like a silkworm spinning a cocoon winding and binding itself, like a moth flying into a flame burning and scorching itself—due to these causes and conditions, one cannot escape on one's own. Second, regarding contemplating karmic retribution: through all evil and unwholesome karma, transmigrating in the three periods of time, the bitter fruit is endless; drowning in the great boundless ocean of the long night, devoured by the rākṣasas of kleśas, future births and deaths are dark and shoreless. Even if one's retribution were to be a cakravartin ruling the four continents, flying at will and endowed with the seven treasures, after life ends one cannot avoid the evil destinies. Though one attains the retribution of the four formless [heavens] and supreme honor in the three realms, when blessings are exhausted one returns to being a worm in an ox's neck. How much more so for the rest who lack merit and virtue, yet are indolent and not diligent in repenting! This too is like holding a rock and sinking into an abyss—seeking escape must be difficult. Third, contemplating our own bodies: although we possess the spiritual, awakening nature of the primary cause, it is covered and obscured by the dark jungle of kleśas; lacking the power of the revealing cause, it cannot be manifested. Now we ought to give rise to a supreme mind, tear apart the heavy obstacles of avidyā and inverted views, sever the deceptive causes of suffering in saṃsāra, reveal the Tathāgata's greatly luminous, awakening wisdom, and establish the unsurpassed, marvelous fruit of nirvāṇa. Fourth, contemplating the Tathāgata's body: unconditioned and serenely illuminating, free from the four propositions, beyond the hundred negations, complete with myriad virtues and serenely ever-abiding; although through expedient means he enters into extinction, his compassionate rescue has never ceased for a moment. Producing such a mind may be called a fine ford for extinguishing sins and an essential practice for removing obstacles; therefore, with utmost sincerity we plead for compassion and repent. From beginningless time until today, we, [names], have nurtured kleśas deeper, thicker, more rampant, and more lush day by day, covering the wisdom eye so that it sees nothing, cutting off myriad good deeds so that they cannot continue: giving rise to the kleśas that obstruct seeing the Buddha, hearing the true Dharma, and encountering the holy Saṅgha; the kleśas that obstruct seeing all good and evil karmic deeds of the past and future and renouncing [saṃsāra]; the kleśas that obstruct receiving the nobility of gods and humans; the kleśas that obstruct being born into the dhyānas, blessings, and bliss of the form and formless realms; the kleśas that obstruct obtaining unhindered supernatural powers to fly, ascend, conceal, appear, and travel everywhere to the pure lands of the Buddhas of the ten directions to hear the Dharma; the various kleśas that obstruct learning ānāpāna, counting the breath, the contemplation of impurity, and the contemplation of causes and conditions; the various kleśas that obstruct learning heat, summit, patience, the supreme worldly dharma, and the seven expedients; the kleśas that obstruct learning loving-kindness, compassion, sympathetic joy, equanimity, hearing, contemplating, and cultivating; the kleśas that obstruct learning the three contemplations of emptiness, equality, and the middle way; the various kleśas that obstruct learning the bodhipakṣa-dharmas—the foundations of mindfulness, correct exertions, faculties, powers, and bases of spiritual power; the kleśas that obstruct learning the eightfold noble path of demonstrated characteristics; the kleśas that obstruct learning the seven bodhyaṅgas without demonstrated characteristics; the kleśas that obstruct learning the eight vimokṣas and the nine successive absorptions; the kleśas that obstruct learning the ten knowledges and the three samādhis; the kleśas that obstruct learning the three clarities, six spiritual penetrations, and four unhindered knowledges; the kleśas that obstruct learning the six pāramitās and the four apramāṇas; the kleśas that obstruct learning the four saṃgraha-vastus for broadly transforming [sentient beings]; the kleśas that obstruct learning the Mahāyāna mind and the four universal vows; the kleśas that obstruct learning the ten clarities and ten practices; the kleśas that obstruct learning the ten dedications and ten vows; the kleśas that obstruct learning the clear understanding of the first bhūmi, second bhūmi, third bhūmi, and fourth bhūmi; the kleśas of knowledge and vision that obstruct learning the fifth bhūmi, sixth bhūmi, and seventh bhūmi; the kleśas of dual illumination that obstruct learning the eighth bhūmi, ninth bhūmi, and tenth bhūmi; down to the kleśas that obstruct learning the millions of asaṃkhyeyas of practices of the Buddha fruit. Such obstacles of practice being immeasurable and boundless, I, disciple [name], today with utmost prayer and prostration, feeling shame and remorse before the Buddhas of the ten directions, the venerable Dharma, and the holy Saṅgha, repent and vow that they all be eliminated. Relying on the merit generated by this repentance of all kleśas that obstruct practices, may we take birth freely in every place, not turned about by karmic deeds and habits; with sovereign spiritual power, in a single thought reach everywhere throughout the pure Buddha lands of the ten directions to gather and transform sentient beings; be unhindered in deep realms of dhyāna and all knowledges and visions; with a mind able to encompass all dharmas, delight in preaching endlessly without attachment; attain freedom of mind, freedom in Dharma, and freedom in expedient means; cause these kleśas and habitual traces of nescience to be severed ultimately and forever, never to continue; and let the anāsrava noble path shine radiantly like the sun. Having made these vows, we take refuge and pay homage to all Buddhas.