[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) › 2.5 # 慈悲水懺法 2.5 慈悲水懺法 2.5 - **Language:** Classical Chinese ### [2.5](https://indike.org/pramana/in.bauddha.taisho.1910.2.5) 禮諸佛已，次復懺悔。某甲等略懺煩惱障竟，今當次第懺悔業障。夫業者，能莊飾世趣，在在處處不復思惟求離世解脫。所以六道果報種種不同形類各異，當知皆是業力所作。佛十力中業力甚深，凡夫之人多於此中好起疑惑。何以故爾？現見世間行善之人觸向轗軻，為惡之者是事諧偶，謂言天下善惡無分。如此計者，皆是不能深達業理。何以故爾？經中說言：有三種業。何等為三？一者現報、二者生報、三者後報。現報業者，現在作惡、現身受報。生報業者，此生作善作惡、來生受報。後報業者，或是過去無量生中作善作惡於此生中受，或在未來無量生中方受其報。若今行惡之人現在見好者，此是過去生報、後報善業熟故，所以現在有此樂果，豈關現在作諸惡業而得好報？若今行善之人現在縈苦者，此是過去生報、後報惡業熟故，現在善根力弱不能排遣，是故得此苦報，豈關現在作善而招惡報？何以知然？現見世間為善之者，人所讚歎、人所尊重，故知未來必招樂果。過去既有如此惡業，所以諸佛菩薩教令親近善友共行懺悔。善知識者於得道中則為全利，是故今日至誠歸依於佛。某甲等無始以來至于今日，積惡如恒沙、造罪滿大地，捨身與受身，不覺亦不知。或作五逆深厚濁纏無間罪業，或造一闡提斷善根業、輕誣佛語謗方等業、破滅三寶毀正法業、不信罪福起十惡業、迷真反正癡惑之業、不孝二親反戾之業、輕慢師長無禮敬業、朋友不信無義之業，或作四重八重障聖道業、毀犯五戒破八齋業、五篇七聚多缺犯業、優婆塞戒輕重垢業，或菩薩戒不能清淨如說行業、前後方便污梵行業、月無六齋懈怠之業、年三長齋不常修業、三千威儀不如法業、八萬律儀微細罪業、不修身戒心慧之業、春秋八王造眾罪業、行十六種惡律儀業、於諸眾生無愍傷業、不矜不念無憐愍業、不拔不濟無救護業、心懷嫉妬無度彼業、於怨親境不平等業、耽荒五欲不厭離業，或因衣食園林池沼生蕩逸業、或以盛年放恣情欲造眾罪業、或作有漏善迴向三有障出世業。如是等罪無量無邊，今日發露向十方佛尊法聖眾皆悉懺悔。願某甲等承是懺悔，無明等罪、諸不善業願皆消滅，所生福善，願生生世世滅五逆罪、除闡提惑。如是輕重諸罪惡業從今已去，乃至道場誓不更犯，常習出世清淨善法，精持律行守護威儀，如渡海者愛惜浮囊，六度四等常標行首，戒定慧品轉得增明，速成如來三十二相、八十種好、十力、無畏、大悲三念、常樂妙智八自在我。歸依諸佛，願垂護念。某甲等前已總相懺悔一切諸業，今當次第更復一一別相懺悔。若總若別、若麁若細，若輕若重、若說不說，品類相從願皆消滅。別相懺者，先懺身三、次懺口四，其餘諸障次第稽顙。身三業者，第一殺害。如經所明恕己可為喻。勿殺勿行杖，雖復禽獸之殊，保命畏死其事是一。若尋此眾生，無始以來或是我父母兄弟六親眷屬，以業因緣輪迴六道，出生入死改形易報不復相識，而今興害食噉其肉，傷慈之甚。是故佛言：設得餘食，當如饑世食子肉想，何況食噉此魚肉耶？又言：為利殺眾生，以財網諸肉，二俱是惡業，死墮號叫獄。故知殺害及以食噉，罪深河海、過重丘嶽。然某甲等無始以來，不遇善友皆為此業。是故經言：殺害之罪，能令眾生墮於地獄、餓鬼受苦；若在畜生則受虎豹豺狼鷹鷂等身、或受毒蛇蝮蠍等身，常懷惡心；或受麞鹿熊羆等身，常懷恐怖。若生人中，得二種果報：一者多病、二者短命。殺害食噉既有如是無量種種諸惡果報，是故至誠求哀懺悔。某甲等自從無始以來至于今日，有此心識常懷慘毒無慈愍心，或因貪起殺，因瞋因癡及以慢殺，或興惡方便誓殺願殺及以呪殺，或破決湖池、焚燒山野、畋獵漁捕，或因風放火、飛鷹放犬，惱害一切。如是等罪今悉懺悔。或以檻弶坑撥扠戟弓弩彈射飛鳥走獸之類、或以罟網罾釣撩漉水性魚鼈黿鼉蝦蜆螺蚌濕居之屬，使水陸空行藏竄無地。或畜養鷄猪牛羊犬豕鵝鴨之屬自供庖厨，或貨他宰殺。使其哀聲未盡毛羽脫落、鱗甲傷毀身首分離、骨肉消碎剝裂屠割，炮燒煮炙楚毒酸切，橫加無辜，但使一時之快，口得味甚寡，不過三寸舌根而已，然其罪報殃累永劫。如是等罪，今日至誠皆悉懺悔。又復無始以來至于今日，或復興師相伐疆場交爭，兩陣相向更相殺害。或自殺、教殺、聞殺歡喜，或習屠儈賃為刑戮，烹宰他命行於不忍，或恣暴怒揮戈舞刃或斬或刺、或推著坑塹、或以水沈溺、或塞穴壞巢、或土石磓磹、或以車馬雷轢踐踏一切眾生。如是等罪無量無邊，今日發露皆悉懺悔。又復無始以來至于今日，或墮胎破卵、毒藥蠱道傷殺眾生。墾土掘地種植田園養蠶煮繭，傷殺滋甚。或打撲蚊蚋掐嚙蚤虱、或燒除糞掃開決溝渠，枉害一切。或噉果實、或用穀米、或用菜茹橫殺眾生，或然樵薪、或露燈燭燒諸蟲類，或取醬醋不先搖動、或瀉湯水澆殺蟲蟻。如是乃至行住坐臥四威儀中，恒常傷殺飛空著地微細眾生，凡夫識暗不覺不知，今日發露皆悉懺悔。又復無始以來至于今日，或以鞭杖枷鎖桁械壓拉拷掠打擲、手脚蹴踏拘縛籠繫、斷絕水穀，如是種種諸惡方便苦惱眾生，今日至誠向十方佛尊法聖眾皆悉懺悔。願承是懺悔殺害等罪所生功德，生生世世得金剛身，壽命無窮，永離怨憎無殺害想。於諸眾生得一子地，若見危難急厄之者，不惜身命方便救脫，然後為說微妙正法，使諸眾生覩形見影皆蒙安樂，聞名聽聲恐怖悉除。我今稽顙歸依於佛。 > Having paid homage to the Buddhas, next we repent once more. We, so-and-so and the others, have briefly repented of the afflictive obscurations; now we must systematically repent of karmic obscurations. Karma adorns worldly destinies, so that in every place one no longer contemplates seeking deliverance and liberation from the world. Thus the retributions in the six destinies are varied and their physical types diverse; one must know that all are produced by the power of karma. Among the Buddha's ten powers, the power of karma is extremely profound, and ordinary persons frequently harbor doubts regarding it. Why is this? In the present world one sees that people who do good encounter hardship and obstruction at every turn, while those who commit evil find success in every endeavor, so that people claim there is no difference between good and evil under heaven. Those who hold such views simply fail to deeply penetrate the principles of karma. Why is this? The sūtras say that there are three kinds of karma. What are the three? The first is karma with immediate retribution; the second is karma with rebirth retribution; the third is karma with subsequent retribution. Immediate retribution karma is committing evil in the present and receiving retribution in this very body. Rebirth retribution karma is doing good or committing evil in this life and receiving retribution in the next life. Subsequent retribution karma is doing good or committing evil in immeasurable past lives and receiving retribution in this life, or receiving its retribution only in immeasurable lives to come. If someone who now acts evilly currently meets with good fortune, this is because good karma of past rebirth retribution or subsequent retribution has ripened, so that in the present they enjoy this happy fruit; how could it be that committing evil deeds now brings about a good retribution? If someone who now does good is currently beset by suffering, this is because evil karma of past rebirth retribution or subsequent retribution has ripened, and because the strength of present wholesome roots is weak and cannot dispel it, they therefore receive this painful retribution; how could it be that doing good now invites an evil retribution? How is this known to be so? One presently sees in the world that those who do good are praised by others and respected by others; therefore one knows that in the future they will inevitably invite happy fruits. Since there has been such evil karma in the past, the Buddhas and bodhisattvas have taught beings to draw near to good friends and practice repentance together. A good spiritual friend constitutes total benefit in attaining the Way; therefore today with utmost sincerity we take refuge in the Buddha. From beginningless time until today, we, so-and-so and the others, have accumulated evils like the sands of the Ganges and committed transgressions filling the great earth; discarding bodies and taking up bodies, we have been neither aware nor conscious of it. Either we have committed the unceasing karmic deeds of the five heinous crimes, with deep, thick, and turbid entanglements; or created the karma of an icchantika cutting off wholesome roots; or lightly disparaged the Buddha's words and slandered the Vaipulya scriptures; or destroyed the Triratna and ruined the true Dharma; or, disbelieving in transgressions and blessings, committed the ten evil deeds; or committed deeds of delusion and confusion that abandon truth and turn to the contrary; or committed unfilial and rebellious deeds against both parents; or committed deeds of slighting and disrespecting teachers and elders without courtesy; or committed faithless and unrighteous deeds toward friends; or committed deeds that transgress the four pārājikas or eight pārājikas, obstructing the noble path; or violated the five precepts and broken the eight purificatory fasts; or frequently breached and transgressed the five skandhas and seven categories \[of monastic rules\]; or incurred minor and major tainted deeds regarding the upāsaka precepts; or failed to keep the bodhisattva precepts pure and act in accordance with the teachings; or defiled brahmacarya before and after its preparatory practices; or committed deeds of laxity by failing to observe the six monthly fast days; or failed to regularly practice the three annual extended fasts; or acted improperly regarding the three thousand dignified manners; or committed subtle transgressions against the eighty thousand rules of deportment; or committed deeds of not cultivating body, discipline, mind, and wisdom; or committed multitude of crimes on the days of the eight kings of spring and autumn; or practiced the sixteen kinds of evil rules of deportment; or acted without pity toward beings; or were callous, unmindful, and without compassion; or failed to rescue and deliver without offering protection; or harbored jealousy in our hearts and lacked the intent to deliver others; or failed to maintain impartiality toward foes and kin; or indulged in the five desires without revulsion and renunciation; or engaged in reckless dissipation on account of clothing, food, gardens, ponds, and pools; or gave free rein to passions and desires in our prime of youth to commit all manner of crimes; or performed tainted good deeds dedicated to the three realms of existence, thereby obstructing supramundane attainment. Transgressions such as these are immeasurable and boundless; today we confess them all before the Buddhas of the ten directions, the honored Dharma, and the holy assembly, repenting of them all. May we, so-and-so and the others, by virtue of this repentance, see all our transgressions of avidyā and all unwholesome deeds extinguished; and may the blessings and good produced cause us, life after life, to eliminate the five heinous crimes and remove the delusion of an icchantika. From this day forward until reaching the bodhimaṇḍa, we vow never again to commit such minor and major evil karmic deeds; we will constantly practice the supramundane, pure, and wholesome Dharma, strictly uphold the Vinaya practices, and guard our deportment, just as one crossing the ocean treasures a flotation buoy. May the six pāramitās and the four apramāṇas always head our practice; may the categories of discipline, samādhi, and wisdom become increasingly bright; may we quickly achieve the Tathāgata's thirty-two marks, eighty minor characteristics, ten powers, fearlessnesses, great compassion, the three mental states, and the eight autonomous sovereignties of eternal, blissful, and wondrous wisdom. Taking refuge in the Buddhas, we pray they will extend their protective mindfulness upon us. Previously we have repented of all karma in general terms; now we must systematically proceed to repent of each specific aspect one by one. Whether general or specific, coarse or fine, light or heavy, spoken or unspoken, may each category be extinguished in turn. Repenting specific aspects: first we repent of the three bodily deeds, next we repent of the four verbal deeds, and for all remaining obscurations we will bow down in turn. Regarding the three bodily karmas, the first is killing. As explained in the sūtras, one may take oneself as an analogy: do not kill, do not use the stick; though there is a difference between humans and beasts, in preserving life and fearing death they are the same. If we trace these beings back, from beginningless time they may have been our parents, siblings, or kinfolk; through karmic causes and conditions they revolve in the six destinies, born and dying, changing forms and altering retributions so that we no longer recognize them; yet now we harm them and eat their flesh, wounding compassion to the extreme. Therefore the Buddha said: 'Even if one obtains other food, one should think of it as eating the flesh of one's own child during a famine; how much more so eating this fish and meat?' He also said: 'Killing living beings for profit and using wealth to purchase meat—both are evil karma; at death one falls into the Raurava Hell.' Thus we know that killing and eating \[meat\] incurs guilt deep as rivers and seas, and faults heavy as hills and peaks. Yet we, so-and-so and the others, from beginningless time, not meeting good spiritual friends, have all committed such deeds. Therefore the sūtras state: The sin of killing causes beings to fall into the hells and the preta realm to suffer; if reborn among tiryagyoni, they receive bodies such as tigers, leopards, jackals, wolves, falcons, and hawks, or bodies such as pit vipers, adders, and scorpions, constantly harboring evil intentions; or they receive bodies such as roe deer, stags, and bears, constantly harboring terror. If born among humans, they receive two kinds of retribution: first, frequent illness; second, short life. Since killing and eating \[meat\] bring about such immeasurable and diverse evil retributions, we therefore seek mercy and repent with utmost sincerity. From beginningless time until today, having this consciousness, we have constantly harbored venomous cruelty and lacked a compassionate mind: killing out of greed, killing out of anger, delusion, and arrogance; or devising evil expedients, vowing to kill, wishing to kill, or killing by curses; or breaching lakes and ponds, burning mountains and plains, hunting, and fishing; or setting fires with the wind, releasing hawks and loosing hounds, tormenting and harming all beings. All such transgressions we now repent. Or using snares, traps, pit-falls, spears, halberds, bows, and crossbows to shoot birds and beasts; or using casting-nets, haul-nets, traps, fishing hooks, and ladles to drag and scoop up aquatic creatures—fish, softshell turtles, giant sea turtles, alligators, shrimp, clams, snails, and mussels—and all things that dwell in moisture, leaving those that move through water, land, and sky with no place to hide. Or raising chickens, pigs, cattle, sheep, dogs, swine, geese, and ducks to supply our own kitchens, or selling them for others to slaughter. Leaving their wails unfinished while their feathers are plucked, their scales and shells wounded and ruined, their bodies and heads severed, their bones and flesh pulverized, flayed, butchered, and sliced, baked, roasted, boiled, and broiled with agonizing pain and bitter torment—inflicting this unjustly upon the innocent merely for a moment's pleasure! The taste gained by the palate is exceedingly little, merely passing over a three-inch tongue, yet its karmic retribution entails calamities for eternal kalpas. All such transgressions we today repent with utmost sincerity. Furthermore, from beginningless time until today, we may have raised armies to wage war, contending on the frontiers, two battle lines confronting one another to slaughter mutually. Or we killed with our own hands, instructed others to kill, or rejoiced upon hearing of killing; or engaged in butchery or took hire as executioners, slaughtering other lives and acting without forbearance; or, indulging violent wrath, brandished spears and wielded blades to behead or stab, or pushed victims into pits and moats, or drowned them in water, or blocked burrows and destroyed nests, or crushed them with earth and stone, or crushed and trampled all beings with chariots and horses. Such transgressions are immeasurable and boundless; today we confess and repent them all. Furthermore, from beginningless time until today, we may have aborted fetuses, broken eggs, or harmed and killed beings with poison or sorcery. Plowing the earth, digging the ground, planting fields and gardens, raising silkworms, and boiling cocoons have harmed and killed even more abundantly. Or swatting mosquitoes and gnats, pinching and biting fleas and lice, or burning away refuse, or opening and digging drainage ditches, unjustly harming all things. Or eating fruits, using grains, or using vegetables, casually killing living beings; or burning firewood, or leaving lamps and candles exposed to incinerate various insects; or taking soy sauce and vinegar without first shaking them, or pouring boiling water, scalding and killing insects and ants. In this way, down to the four postures of walking, standing, sitting, and lying down, we have constantly harmed and killed minute creatures flying in the air and clinging to the earth; darkened by ordinary consciousness, we were unaware and unconscious of it. Today we confess and repent all of it. Furthermore, from beginningless time until today, we may have used whips, canes, cangues, locks, stocks, and fetters, crushing, dragging, beating, flaying, striking, and hurling, kicking and trampling with hands and feet, binding, caging, and tying up, cutting off food and water—using such diverse evil expedients to afflict and torment beings. Today with utmost sincerity before the Buddhas of the ten directions, the honored Dharma, and the holy assembly, we repent of all of this. May the merits produced by repenting these sins of killing grant us, life after life, a vajra body with limitless life, forever free from enmity and hatred, without thoughts of killing. Toward all living beings may we attain the stage of regarding them as an only child; if we see those who are in danger, distress, or emergency, without begrudging our bodily lives we will skillfully rescue and deliver them, and then preach the profound, wondrous, true Dharma to them, causing all beings who see our forms or catch our shadows to receive peace and joy, and those who hear our names or listen to our voices to have all terrors removed. We now bow down and take refuge in the Buddha. > — English (machine translation) (machine translation) - [Previous: 2.4](https://indike.org/pramana/in.bauddha.taisho.1910.2.4) - [Next: 2.6](https://indike.org/pramana/in.bauddha.taisho.1910.2.6) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1910.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1910~en-mt.2.5) — English, machine translation ## Linked texts (1) - [過去莊嚴劫千佛名經](https://indike.org/pramana/in.bauddha.taisho.446a.1.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1910.2.5](https://indike.org/pramana/in.bauddha.taisho.1910.2.5) · Pramāṇa