[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) › 2.7 # 慈悲水懺法 2.7 慈悲水懺法 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1910.2.7) 禮諸佛已，次復懺悔。某甲等次懺劫盜之業。經中說言：若物屬他、他所守護，於此物中一草一葉不與不取，何況竊盜。但自眾生唯見現在利故，以種種不道而取，致使未來受此殃累。是故經言：劫盜之罪，能令眾生墮於地獄、餓鬼受苦；若在畜生，則受牛馬驢騾駱駝等形，以其所有身力血肉償他宿債；若生人中，為他奴婢，衣不蔽形、食不充口，貧寒困苦人理殆盡。劫盜既有如是苦報，是故今日至誠求哀懺悔。某甲等自從無始以來至于今日，或盜他財寶興刃強奪、或自奮身逼迫而取；或恃公威、或假勢力，高桁大械枉壓良善吞納姦貨、拷直為曲，為此因緣身罹憲網。或任邪治領他財物，侵公益私、侵私益公，損彼利此、損此利彼，割他自饒、口與心悋；或竊沒租估、偷渡關津、私匿公課、藏隱使役。如是等罪皆悉懺悔。又復無始以來至于今日，或是佛法僧物不與而取，或經像物、或治塔寺物、或供養常住僧物、或擬招提僧物、或盜取誤用恃勢不還，或自借、或貸人、或復換貸漏忘；或三寶物混亂雜用，或以眾物穀米樵薪鹽豉醬醋、菜茹果實、錢帛竹木、繒綵旛蓋、香華油燭隨情逐意，或自用、或與人；或摘佛華果用僧鬘物，因三寶財物私自利己。如是等罪無量無邊，今日慚愧皆悉懺悔。又復無始以來至于今日，或作周旋朋友師僧同學、父母兄弟六親眷屬共住同止，百一所須更相欺誷；或於鄉隣比近，移籬拓墻侵他地宅、改標易相虜掠資財、包占田園因公託私、奪人邸店及以屯野，如是等罪今悉懺悔。又復無始以來，或攻城破邑燒村壞柵、偷賣良民誘他奴婢；或復枉壓無罪之人，使其形殂血刃身彼徒鎖，家緣破散骨肉生離，分張異域生死隔絕。如是等罪無量無邊，今悉懺悔。又復無始以來至于今日，或商估博貨邸店市易，輕秤小斗減割尺寸、盜竊分銖欺誷圭合、以麁易好以短換長，欺巧百端希望毫利，如是等罪今悉懺悔。又復無始以來至于今日，穿窬墻壁斷道抄掠，抵捍債息、負情違要，面欺心取；或非道陵奪鬼神禽畜四生之物，或假託卜相取人財寶。如是乃至以利求利，惡求多求無厭無足。如是等罪無量無邊不可說盡，今日至禱向十方佛尊法聖眾皆悉懺悔。願承是懺悔劫盜等罪所生功德，生生世世得如意寶常雨七珍，上妙衣服百味甘饌種種湯藥隨其所須應念即至。一切眾生無偷奪想，皆能少欲知足不耽不染，常樂惠施行給濟道，捨頭目髓腦如棄涕唾，迴向滿足檀波羅蜜。某甲等次復懺悔貪愛之罪。經中說言：但為欲故關在癡獄，沒生死河莫知能出。眾生為是五欲因緣，從昔以來流轉生死，一切眾生歷劫生中所積身骨如王舍城毘富羅山，所飲母乳如四海水，身所出血復過於此。父母兄弟六親眷屬，命終哭泣所出目淚如四海水。是故說言：有愛則生，愛盡則滅。故知生死貪愛為本。所以經言：婬欲之罪，能令眾生墮於地獄、餓鬼受苦；若在畜生，則受鴿雀鴛鴦等身；若在人中，妻不貞良，得不隨意眷屬。婬欲既有如此惡果，是故今日至誠求哀懺悔。某甲等從無始以來至于今日，或偷人妻妾、奪他婦女；侵陵貞潔污比丘尼、破他梵行逼迫不道、濁心邪視言語嘲調；或復恥他門戶、污賢善名；或於男子五種人所起不淨行。如是等罪無量無邊，今日至誠皆悉懺悔。願承是懺悔婬欲等罪所生功德，生生世世自然化生不由胞胎，清淨皎潔相好光明，六情開朗聰利明達，了悟恩愛猶如桎梏，觀彼六塵如幻如化，於五欲境決定厭離，乃至夢中不起邪想，內外因緣永不能動。懺悔發願已，歸命禮三寶。 > Having paid homage to the Buddhas, next we repent. We next repent the karma of robbery and theft. The sūtras say: If an object belongs to another and is guarded by another, then even a single blade of grass or single leaf among these things must not be taken if not given—how much more so theft! Yet sentient beings, seeing only present benefit, take by all kinds of unrighteous means, causing themselves to suffer these calamitous repercussions in the future. Therefore the sūtras say: The sin of robbery and theft can cause sentient beings to fall into the hells or suffer as pretas. If among animals, they receive the forms of oxen, horses, donkeys, mules, camels, and the like, repaying their past debts with their physical strength, flesh, and blood. If born among humans, they become servants and slaves to others; clothing does not cover their bodies, food does not fill their mouths, and in poverty, cold, hardship, and distress, their human dignity is almost entirely destroyed. Since robbery and theft incur such painful retribution, today with utmost sincerity we plead for mercy and repent. From the beginningless past down to the present day, we may have stolen others' wealth and treasures, wielding blades to take them by force, or rushed forth in person to extort them; or relied on official authority or borrowed influence, using high pillories and heavy shackles to unjustly oppress the innocent, pocketing illicit goods, and torturing the upright to make them plead guilty, so that due to these causes and conditions we ourselves became entangled in the net of the law; or holding corrupt office, we managed others' property, infringing on the public to benefit the private, or infringing on the private to benefit the public, harming that to benefit this, or harming this to benefit that, cutting into others to enrich ourselves, promising with our mouths while withholding in our hearts; or secretly embezzled taxes and duties, smuggled across checkpoints and ferries, concealed public assessments, or hid corvée laborers. All such sins we entirely repent. Furthermore, from the beginningless past down to the present day, we may have taken without permission the property of the Buddha, Dharma, or Saṅgha—whether property of scriptures and images, or property for repairing stūpas and monasteries, or property for making offerings to the resident Saṅgha, or property intended for the Saṅgha from the four quarters—or stolen it, misused it, or relied on influence not to return it; or borrowed it ourselves, lent it to others, or exchanged and loaned it and then forgot it; or mingled and confused the property of the Triratna for miscellaneous use; or according to our own whims and desires taken community property—grain, rice, firewood, salt, fermented beans, sauce, vinegar, vegetables, fruits, money, silk, bamboo, timber, patterned silk banners and canopies, incense, flowers, oil, and candles—and either used it ourselves or given it to others; or plucked flowers and fruits dedicated to the Buddha, used the Saṅgha's garlands, or personally enriched ourselves through the wealth and property of the Triratna. Such sins are measureless and boundless; today, full of shame and remorse, we entirely repent them. Furthermore, from the beginningless past down to the present day, in our dealings with acquaintances, friends, teachers, monks, classmates, parents, siblings, and six kin relations, while living and dwelling together, we may have deceived and defrauded one another over the slightest necessity; or among village neighbors and nearby residents, moved fences and expanded walls to encroach upon others' lands and residences, altered boundary markers to seize property, taken over fields and gardens under the pretext of public duty for private gain, or usurped others' shops, inns, and agricultural settlements. All such sins we now entirely repent. Furthermore, from the beginningless past, we may have attacked cities, destroyed towns, burned villages, and torn down stockades, illicitly sold free citizens, and enticed away others' servants and slaves; or unjustly oppressed innocent people, causing their bodies to perish by the bloody blade, their persons to be subjected to penal servitude and chains, their households to be broken and scattered, their flesh and blood to be separated in life, and kin to be parted in foreign lands, separated forever in life and death. Such sins are measureless and boundless; we now entirely repent them. Furthermore, from the beginningless past down to the present day, in merchant trading, shopkeeping, and marketplace bartering, we may have used light scales and small bushels, trimmed inches and feet, stolen minims and grains, cheated on measures, swapped coarse for fine, and exchanged short for long, employing hundreds of deceptions in hopes of the tiniest profit. All such sins we now entirely repent. Furthermore, from the beginningless past down to the present day, we may have broken through walls, cut off roads, and committed highway robbery; repudiated debts and interest, betrayed trust, breached agreements, and taken by deceiving face-to-face; or by improper means usurped the property of ghosts, spirits, birds, beasts, and the four modes of birth; or made false divinations and physiognomic readings to take people's wealth and treasures. In this way, even pursuing profit through profit, evilly seeking and abundantly seeking without satiation or contentment. Such sins are measureless, boundless, and cannot be fully spoken; today, with utmost prayer toward the Buddhas of the ten directions, the honored Dharma, and the assembly of sages, we entirely repent them all. May the merit generated by repenting the sins of robbery, theft, and the like enable us, in life after life and world after world, to obtain the wish-fulfilling jewel that constantly rains down the seven treasures, supreme wondrous garments, sweet delicacies of a hundred flavors, and various medicines, arriving immediately upon thought according to what is needed. May all sentient beings be free of thoughts of theft and robbery, all able to have few desires, know contentment, and remain unindulgent and unstained; may they always delight in charity, practicing the path of giving and relief, abandoning head, eyes, marrow, and brain as if discarding phlegm and saliva, dedicating this toward the fulfillment of the dāna-pāramitā. We next repent the sins of greedy attachment. The sūtras say: Merely because of desire, one is locked in the prison of folly, sinking into the river of birth and death without knowing how to escape. Because of the causes and conditions of the five desires, sentient beings from of old have transmigrated through birth and death; the accumulated bones of each sentient being across kalpas and lifetimes are like Mount Vipula in Rājagṛha, the mother's milk they have drunk is like the water of the four oceans, and the blood shed from their bodies is even more than this. When parents, siblings, and six kin relations die, the tears shed from weeping are also like the water of the four oceans. Therefore it is said: Where there is attachment, there is birth; when attachment is exhausted, birth is extinguished. Thus we know that greedy attachment is the root of birth and death. Hence the sūtras say: The sin of sexual desire can cause sentient beings to fall into the hells and pretas to suffer pain; if among animals, they receive bodies such as doves, sparrows, or mandarin ducks; if among humans, their wives are unchaste and they obtain disagreeable family members. Since sexual desire has such evil results, today with utmost sincerity we plead for mercy and repent. From the beginningless past down to the present day, we may have stolen others' wives and concubines or seized others' women; violated the chaste, defiled bhikṣuṇīs, broken others' pure conduct, coerced them unrighteously, or harbored impure minds, looked askance, and used mocking words; or brought shame upon others' families and stained the reputation of the virtuous; or engaged in impure acts with men or with the five types of eunuchs. Such sins are measureless and boundless; today with utmost sincerity we entirely repent them all. May the merit generated by repenting the sins of sexual desire and the like enable us, in life after life and world after world, to be born spontaneously by transformation rather than through a womb, pure and spotless, endowed with marks, characteristics, and radiance; may our six senses be bright and clear, sharp and discerning; may we fully awaken to the fact that affectionate love is like fetters and shackles, contemplate the six dusts as illusory and transformative, be resolutely detached from the realms of the five desires, and never give rise to unwholesome thoughts even in dreams, utterly unmoved by internal and external causes and conditions. Having repented and made vows, we take refuge in and pay homage to the Triratna. > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.1910.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.1910.2.8) - [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.2.7) — English, machine translation ## Linked texts (2) - [現在賢劫千佛名經](https://indike.org/pramana/in.bauddha.taisho.447a.1.33) — Classical Chinese - [過去莊嚴劫千佛名經](https://indike.org/pramana/in.bauddha.taisho.446a.1.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1910.2.7](https://indike.org/pramana/in.bauddha.taisho.1910.2.7) · Pramāṇa