慈悲水懺法 2.8

2.8

前已懺悔身三業竟，今當次第懺悔口四惡業。經中說言：口業之罪，能令眾生墮於地獄、餓鬼受苦；若在畜生，則受鵂鶹鴝鵅鳥形，聞其聲者無不憎惡；若生人中，口氣常臭，有所言說人不信受，眷屬不和常好鬪諍。口業既有如此惡果，是故今日志誠歸依三寶皆悉懺悔。某甲等自從無始以來至于今日，以惡口業於四生六道造種種罪，出言麁獷發語暴橫，不問尊卑親疎貴賤，稍不如意便懷瞋怒，罵詈毀辱猥褻穢惡無所不至，使彼銜恨終身不忘，連禍結讎無有窮已。又或怨黷天地、訶責鬼神，貶斥聖賢、誣污良善。如是惡口所起罪業無量無邊，今日至誠皆悉懺悔。又復無始以來至于今日，以妄語業作種種罪，意中希求名譽利養，匿情變詐昧心厚顏，指有言空。指空言有。見言不見、不見言見。聞言不聞、不聞言聞，知言不知。不知言知，作言不作、不作言作，欺誷賢聖、誑惑世人。至於父子君臣親戚朋舊，有所談說未嘗誠實，致使他人誤加聽信，亡家敗國咸此由之。或假妖幻每自稱讚，謂得四禪四無色定、安那般那十六行觀、得須陀洹至阿羅漢、得辟支佛不退菩薩、天來龍來鬼來神來、旋風土鬼皆至我所，顯異惑眾求其恭敬四事供養。如是妄語所起罪業無量無邊，今日至誠皆悉懺悔。又復無始以來至于今日，以綺語業作種種罪，言辭華靡翰墨艶麗，文過飾非巧作歌曲，形容妖冶模寫婬態，使中下之流動心失性，耽荒酒色不能自返。或恣任私讎忘其公議，使彼忠臣孝子志士仁人，強作篇章文致其惡，後世披覽遂以為然，令其抱恨重泉無所明白。如是綺語所起罪業無量無邊，今日至誠皆悉懺悔。又復無始以來至于今日，以兩舌業作種種罪，面譽背毀巧語百端，向彼說此、向此說彼，唯知利己不顧害他，讒間君臣、誣毀良善，使君臣猜忌、父子不和、夫妻生離、親戚疎曠、師資恩喪、朋友道絕。至於交扇二國渝盟失歡，結怨連兵傷殺百姓。如是兩舌所起罪業無量無邊，今日至誠向十方佛尊法聖眾發露求哀皆悉懺悔。願某甲等承是懺悔口四惡業所生功德，生生世世具八音聲、得四辯才，常說和合利益之語，其聲清雅一切樂聞，善解眾生方俗言語，若有所說應時應根，令彼聽者即得解悟，超凡入聖開發慧眼。懺悔發願已，歸命禮三寶。

Having previously completed the repentance of the three physical karmas, we should now sequentially repent the four unwholesome vocal karmas. The sūtras say: The sins of vocal karma can cause sentient beings to fall into the hells or suffer as pretas. If among animals, they receive the forms of screech owls or night herons, whose cries none hear without detesting them. If born among humans, their breath is constantly foul, what they say is not believed or accepted, and their families are discordant and fond of quarreling. Since vocal karma has such evil results, today with utmost sincerity we take refuge in the Triratna and entirely repent. From the beginningless past down to the present day, through the karma of harsh speech we have committed all kinds of sins toward the four modes of birth and the six destinies: uttering coarse and unrefined words, speaking violent and tyrannical language, regardless of high or low, close or distant, noble or base. At the slightest displeasure, we harbor wrath and rage, resorting to scolding, reviling, insulting, obscenity, and filthy foulness to the utmost degree, causing others to hold grudges to the end of their lives without forgetting, intertwining calamities and forming enmities without end. Or we have resented heaven and earth, rebuked ghosts and spirits, disparaged sages and worthies, and defamed the innocent and virtuous. The sinful karma arising from such harsh speech is measureless and boundless; today with utmost sincerity we entirely repent it all. Furthermore, from the beginningless past down to the present day, through the karma of false speech we have committed all kinds of sins: desiring fame, reputation, and material gain in our minds, concealing our true feelings, practicing deceit, darkening our conscience, and thickening our faces; declaring what exists to be void, and declaring what is void to exist; saying we saw when we did not see, and saying we did not see when we saw; saying we heard when we did not hear, and saying we did not hear when we heard; saying we knew when we did not know, and saying we did not know when we knew; saying we acted when we did not act, and saying we did not act when we acted; defrauding sages and worthies, and misleading worldly people. Even toward fathers and sons, rulers and ministers, relatives and old friends, our speech has never been truthful, causing others mistakenly to trust and believe, so that the ruin of families and the downfall of states all stemmed from this. Or feigning sorcery and illusions, we repeatedly praised ourselves, claiming to have attained the four dhyānas, the four formless absorptions, the sixteen practices of ānāpāna, or having attained from srotāpanna up to arhat, having become pratyekabuddhas or non-retrogressing bodhisattvas; claiming that devas come, nāgas come, ghosts come, spirits come, and whirlwinds and earth spirits all come to our presence—displaying anomalies to delude the masses and seeking their reverence and the four requirements of offerings. The sinful karma arising from such false speech is measureless and boundless; today with utmost sincerity we entirely repent it all. Furthermore, from the beginningless past down to the present day, through the karma of frivolous speech we have committed all kinds of sins: using ornate phrasing and flowery calligraphy, glossing over faults, skillfully composing songs, describing seductive charm, and portraying lewd manners, causing people of middling and lower capacity to be stirred in mind and lose their nature, indulging in wine and lust unable to turn back. Or giving free rein to private grudges and disregarding public opinion, we willfully composed writings to fabricate evil against loyal ministers, filial sons, persons of high principle, and benevolent people, so that later generations read them and took them to be true, leaving those victims to harbor grievances in the Yellow Springs with no way to clear their names. The sinful karma arising from such frivolous speech is measureless and boundless; today with utmost sincerity we entirely repent it all. Furthermore, from the beginningless past down to the present day, through the karma of divisive speech we have committed all kinds of sins: praising people to their faces and slandering them behind their backs, using hundreds of cunning words, saying this to that person and saying that to this person, only seeking self-benefit without regard for harming others; slandering and alienating rulers and ministers, defaming the good and virtuous, causing suspicion between rulers and ministers, discord between fathers and sons, separation between husbands and wives, estrangement among kin, the destruction of kindness between teachers and disciples, and the severance of friendship. Even inciting two nations to break treaties and lose harmony, forging grudges, mobilizing armies, and wounding and killing common people. The sinful karma arising from such divisive speech is measureless and boundless; today with utmost sincerity toward the Buddhas of the ten directions, the honored Dharma, and the assembly of sages, we expose, seek mercy, and entirely repent it all. May we, through the merit generated by repenting the four unwholesome vocal karmas, in life after life and world after world be endowed with the eight tones of voice and attain the four kinds of eloquence; may we always speak harmonious and beneficial words, with voices pure, elegant, and delightful for all to hear; may we clearly understand the regional dialects and vernaculars of sentient beings; and whenever we speak, may it accord with the time and the faculties of others, enabling the listeners immediately to attain understanding and awakening, transcend the ordinary and enter the noble state, and open the eye of wisdom. Having repented and made vows, we take refuge in and pay homage to the Triratna.