[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) › 3.3 # 慈悲水懺法 3.3 慈悲水懺法 3.3 - **Language:** Classical Chinese ### [3.3](https://indike.org/pramana/in.bauddha.taisho.1910.3.3) 禮諸佛已，次復懺悔。已懺身三口四竟，次復懺悔佛法僧間一切諸障。經中佛說：人身難得、佛法難聞、眾僧難值、信心難生、六根難具、善友難得。而今相與宿植善根，得此人身、六根完具，又值善友、得聞正法。於其中間復各不能盡心精勤，恐於未來長溺萬苦無有出期，是故今日至誠求哀懺悔。某甲等自從無始以來至于今日，常以無明覆心、煩惱障意，見佛形像不能盡心恭敬，輕蔑眾僧殘害善友，破塔毀寺焚燒經像，出佛身血。或自處華堂，安置尊像卑猥之處，使煙薰日曝、風吹雨露、塵土污坌、雀鼠毀壞，共住同宿曾無禮敬。或裸露像前初不嚴飾，遮掩燈燭關閉殿宇，障佛光明。如是等罪，今日至誠皆悉懺悔。又復無始以來至于今日，或於法間以不淨手把捉經卷，或臨經書非法俗語，或安置床頭坐起不敬，或關閉箱篋蟲蠧朽爛，或首軸脫落部帙失次，或挽脫漏誤紙墨破裂，自不修習不肯流傳。如是等罪，今日志誠皆悉懺悔。或眠地聽經、仰臥讀誦，高聲語笑亂他聽法，或邪解佛語僻說聖意，非法說法、法說非法，非犯說犯、犯說非犯，輕罪說重、重罪說輕。或抄前著後、抄後著前，前後著中、中著前後，綺飾文詞安置己典。或為利養名譽恭敬，為人說法無道德心，求法師過而為論義非理彈擊，不為長解求出世法。或輕慢佛語尊重邪教，毀呰大乘讚聲聞道。如是等罪無量無邊，皆悉懺悔。又復無始以來至于今日，或於僧間有障殺阿羅漢、破和合僧，害發無上菩提心人，斷滅佛種使聖道不行。或剝脫道人鞭拷沙門、楚撻驅使苦言加謗、或破淨戒及破威儀。或勸他人捨於八正受行五法，或假託形儀闚竊常住。如是等罪今悉懺悔。或裸露身形輕衣傏𠊲，在經像前不淨脚履踏上殿塔，或著屧屐入僧伽藍，涕唾堂房污佛僧地，乘車策馬排揬寺舍。凡如是等於三寶間所起罪障無量無邊，今日至禱向十方佛尊法聖眾皆悉懺悔。願承是懺悔佛法僧間所有罪障，生生世世常值三寶，尊仰恭敬無有厭倦，天繒妙綵眾寶纓絡百千伎樂、珍異名香華果鮮明，盡世所有常以供養。若有成佛先往勸請開甘露門，若入涅槃願我常得獻最後供。於眾僧中修六和敬，得自在力興隆三寶，上弘佛道、下化眾生。如上所說於三寶間輕重諸罪皆已懺悔，其餘諸惡今當次第更復懺悔。經中佛說：有二種健兒，一者自不作罪、二者作已能悔。又云：有二種白法，能為眾生滅除眾障，一者慚自不作惡、二者愧不令他作。有慚愧者可名為人，若不慚愧與諸禽獸不相異也。是故今日至誠歸依於佛，如法懺悔。某甲等自從無始以來至于今日，或信邪倒見殺害眾生，解奏魑魅魍魎鬼神，欲希延年終不能得，或妄言見鬼假稱神語，如是等罪皆悉懺悔。又復無始以來至于今日，或行動傲誕自高自大，或恃種姓輕慢一切，以貴輕賤用強陵弱，或飲酒鬪亂不避親疎，惛醉終日不識尊卑，如是等罪今悉懺悔。或嗜飲食無有期度，或食生鱠、或噉五辛，薰穢經像排揬淨眾，縱心恣意不知限極，疎遠善人狎近惡友，如是等罪今悉懺悔。或貢高矯假偃蹇自用，跋扈抵揬不識人情，自是他非希望僥倖，如是等罪今悉懺悔。或臨財無讓不廉不恥，屠肉沽酒欺誑自活，或出入息利計時賣日，聚積慳剋貪求無厭，受人供養不慚不愧，或無戒德空納信施，如是等罪今悉懺悔。或捶打奴婢驅使僮僕，不問饑渴、不問寒暑，或伐撤橋梁杜絕行路，如是等罪今悉懺悔。或放逸自恣，無記散亂摴蒲圍棊，群會屯聚飲食酒肉更相擾餞，無趣談話論說天下，從年竟歲空喪天日，初中後夜禪誦不修，懈怠懶惰尸臥終日，於六念處心不經理，見他勝事便生嫉妬，心懷慘毒備起煩惱，致使諸惡猛風吹罪薪火常以熾然無有休息，三業微善一切俱焚，善法既盡為一闡提，墮大地獄無有出期。是故今日至禱稽顙，向十方三寶皆悉懺悔。上來所有一切眾罪，若輕若重、若麁若細，若自作、若教他作、若隨喜作、若以勢力逼迫令作，如是乃至讚歎行惡法者，今日志誠皆悉懺悔。願承是懺悔一切諸惡所生功德，生生世世慈和忠孝謙卑忍辱，知廉識恥先意問訊，循良正謹清潔義讓，遠離惡友常遇善緣，收攝六情守護三業，捍勞忍苦心不退沒，立菩提志不負眾生。發願已，歸命禮諸佛。 > Having paid homage to the Buddhas, next we repent again. Having already repented of the three bodily and four verbal \[actions\], next we repent of all obstacles regarding the Buddha, the Dharma, and the Saṅgha. In the sūtras the Buddha said: a human body is difficult to obtain, the Buddha's Dharma is difficult to hear, the Saṅgha is difficult to encounter, faith is difficult to produce, the six faculties are difficult to possess completely, and good friends are difficult to meet. Now, having jointly planted good roots in the past, we have obtained this human body with the six faculties complete, and have also encountered good friends and been able to hear the true Dharma. Yet in the meantime, each of us has failed to be wholehearted and diligent, and we fear that in the future we will long drown in myriad sufferings with no time of release; therefore, today with utmost sincerity we beg for mercy and repent. From the beginningless past down to the present day, we and others: constantly had our minds shrouded by avidyā and our thoughts hindered by kleśas; seeing Buddha images, could not be wholehearted in reverence; disparaged the Saṅgha and harmed good friends; demolished stūpas, destroyed monasteries, burned sūtras and images, and caused the Buddha's body to bleed; or while living in magnificent halls ourselves, placed venerable images in base, improper places, exposing them to smoke, scorching sun, wind, rain, dust, grime, and destruction by birds and mice, dwelling together without ever paying homage; or went unclothed before images, not being well-adorned at all, or obscured lamps and candles and shut up shrine halls, obstructing the Buddha's light. All such sins as these, today with utmost sincerity we repent of them all. Furthermore, from the beginningless past down to the present day: regarding the Dharma, handled sūtra scrolls with impure hands; or faced sūtras and texts with improper, worldly speech; or placed them at the head of the bed, sitting and rising without respect; or shut them in boxes where worms gnawed and rotted them; or allowed the title pins and rollers to come loose and the case wrappers to lose order; or pulled and tore them, omitted or misread them, and ripped paper and ink; did not practice them ourselves, and were unwilling to circulate them. All such sins as these, today with utmost sincerity we repent of them all. Or lay on the ground while listening to sūtras, or recited while lying on our backs; talked and laughed loudly, disturbing others from hearing the Dharma; or misconstrued the Buddha's words, explaining the holy intent perversely; taught non-Dharma as Dharma, and Dharma as non-Dharma; taught what was not a transgression as a transgression, and what was a transgression as not a transgression; spoke of light offenses as heavy, and heavy offenses as light; or moved the earlier to the later, and the later to the earlier; put the earlier and later into the middle, and the middle into the earlier and later; or ornamented words to include them in our own texts; or, for the sake of profit, reputation, and reverence, preached the Dharma to others without a mind of virtue, seeking out the Dharma master's faults in order to debate, launching improper attacks, not seeking supramundane dharmas for the sake of lasting understanding; or disdained the Buddha's words and respected false teachings; disparaged the Great Vehicle and praised the śrāvaka path. Sins such as these are measureless and limitless; we repent of them all. Furthermore, from the beginningless past down to the present day: regarding the Saṅgha, had obstacles such as killing an arhat, causing schism in the harmonious Saṅgha, harming those who had resolved on supreme bodhi, cutting off the Buddha seed so that the holy path could not proceed; or stripped monastics, whipped and beat śramaṇas, flogged and drove them, piling abuse and slander upon them; or broke pure precepts and broke deportment; or urged others to abandon the eightfold noble \[path\] and accept and practice the five dharmas; or feigned appearance and conduct while covertly stealing from the permanent property. All such sins as these we now repent. Or exposed our bodies, wearing flimsy clothing with careless haste, and with unclean feet and shoes stepped onto temple halls and stūpas before sūtras and images; or wearing wooden clogs entered the saṅghārāma; spat and blew noses in halls and rooms, polluting the ground of the Buddha and the Saṅgha; rode carriages and spurred horses, rushing into monasteries. All such sinful obstacles as these arising in relation to the Triratna are measureless and limitless; today, with utmost prayer, before the Buddhas of the ten directions, the honored Dharma, and the holy assembly, we repent of them all. We pray that by the power of this repentance of all sinful obstacles regarding the Buddha, the Dharma, and the Saṅgha, we may in life after life constantly encounter the Triratna, revere and respect it without wearying, and constantly make offerings of heavenly silks, wondrous tapestries, various jeweled necklaces, hundreds of thousands of musical entertainments, rare and fine perfumes, and bright flowers and fruits, exhausting all that exists in the world. When someone attains Buddhahood, may we be the first to go and entreat them to open the gate of nectar; when they enter nirvāṇa, may we always be able to present the final offering. In the Saṅgha, may we cultivate the six harmonies and reverences, obtain sovereign power to make the Triratna flourish, promoting the Buddha path above, and transforming sentient beings below. The light and heavy sins regarding the Triratna mentioned above have all been repented; the remaining evils we should now repent in succession. In the sūtras the Buddha said: there are two kinds of strong persons: first, those who do not commit sins themselves; second, those who can repent after committing them. It is also said: there are two kinds of pure dharmas that can eliminate many obstacles for sentient beings: first, shame, not doing evil oneself; second, remorse, not letting others do it. One who possesses shame and remorse can be called human; if one lacks shame and remorse, one is no different from beasts. Therefore, today with utmost sincerity we take refuge in the Buddha and repent in accordance with the Dharma. From the beginningless past down to the present day, we and others: either believed in false, inverted views and killed sentient beings, offering prayers and sacrifices to chī, mèi, wǎng, and liǎng ghosts and spirits, wishing to prolong life but in the end unable to do so; or falsely claimed to see ghosts, pretending they were the words of spirits; all such sins as these we repent. Furthermore, from the beginningless past down to the present day: either in actions were arrogant and haughty, self-important and proud; or relied on noble lineage to look down on everyone, using high status to scorn the low and using strength to oppress the weak; or drank wine, fought, and caused chaos, sparing neither kin nor stranger, drunken all day long without recognizing high or low; all such sins as these we now repent. Or indulged in food and drink without measure, eating raw shredded fish or consuming the five acrid roots, defiling sūtras and images, pushing past the pure assembly, letting the mind run wild without knowing limits, keeping distant from good people and being intimate with evil friends; all such sins as these we now repent. Or were haughty, hypocritical, stubborn, and opinionated, domineering and pushy, unmindful of human feelings, considering oneself right and others wrong, hoping for lucky gains; all such sins as these we now repent. Or when facing wealth, showed no yielding, lacking integrity and shame; butchered meat and sold wine, deceiving to sustain ourselves; or loaned at interest, counting hours and selling days, hoarding, stingy, harsh, greedy and insatiable; receiving offerings from others without shame or remorse; or lacking precept virtue, receiving the offerings of the faithful in vain; all such sins as these we now repent. Or beat male and female slaves, driving servants without asking after hunger and thirst, without asking after cold and heat; or demolished bridges and cut off roadways; all such sins as these we now repent. Or were heedless and self-indulgent, inindeterminate and scattered, playing dice and chess, gathering in groups to drink, eat, and feast, mutually disturbing and wining-and-dining, engaging in pointless talk about worldly affairs, wasting time in vain from year's beginning to year's end; during the initial, middle, and final periods of the night, not cultivating dhyāna and recitation; lazy, indolent, lying like a corpse all day long, taking no care in mind regarding the six mindful recollections; seeing others' superior achievements, immediately giving rise to jealousy, harboring cruelty and poison, giving full rise to kleśas, causing the fierce wind of all evils to fan the firewood and fire of sins, burning constantly without rest, so that the slight good of the three karmas was all burned together, and the good dharmas being exhausted, one became an icchantika, falling into the great hells with no time of release. Therefore, today with utmost prayer we bow our heads to the ground, before the Triratna of the ten directions, repenting of them all. All the myriad sins above, whether light or heavy, coarse or subtle, whether done by oneself, causing others to do them, rejoicing in their doing, or using force and power to coerce their doing, down to praising those who practice evil dharmas, today with utmost sincerity we repent of them all. We pray that by the power of the merit produced by this repentance of all evils, in life after life we may be compassionate, harmonious, loyal, filial, humble, and patient; understand integrity and know shame, greeting others proactively with consideration; be compliant, good, upright, cautious, pure, righteous, and yielding; stay far from evil friends and constantly encounter good conditions; restrain the six senses and protect the three karmas; bear toil and endure suffering, the mind not retreating; establish the resolve for bodhi and not fail sentient beings. Having made these vows, we take refuge and pay homage to all Buddhas. > — English (machine translation) (machine translation) - [Previous: 3.2](https://indike.org/pramana/in.bauddha.taisho.1910.3.2) - [Next: 3.4](https://indike.org/pramana/in.bauddha.taisho.1910.3.4) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1910.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1910~en-mt.3.3) — English, machine translation ## Linked texts (1) - [現在賢劫千佛名經](https://indike.org/pramana/in.bauddha.taisho.447a.1.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1910.3.3](https://indike.org/pramana/in.bauddha.taisho.1910.3.3) · Pramāṇa