慈悲水懺法 3.5

3.5

禮諸佛已，次復懺悔。向來已懺悔煩惱障、已懺悔業障，所餘報障今當次第披陳懺悔。經中說言：業報至時，非空非海中、非入山石間，無有地方所，脫之不受報。唯有懺悔力，乃能得除滅。何以知然？釋提桓因五衰相見，恐懼切心歸誠三寶，五相即滅，得延天年。如是等比，經教所明其事非一，故知懺悔實能滅禍。但凡夫之人若不值善友獎導，則靡惡而不造，致使大命將盡臨窮之際，地獄惡相皆現在前。當爾之時悔懼交至，不預修善臨窮方悔，悔之於後將何及乎？殃禍異處宿預嚴待，當獨趣入到地獄所，但得前行入於火鑊，身心摧碎精神痛苦。如此之時，欲求一禮一懺豈可復得？眾等莫自恃盛年財寶勢力，懶惰懈怠放逸自恣。死苦一至，無問老少貧富貴賤皆悉摩滅，奄忽而至不令人知。夫人命無常喻如朝露，出息雖存入息難保，云何忽此而不懺悔？但五天使者既來、無常殺鬼卒至，盛年壯色無得免者。當爾之時，華堂邃宇何關人事？高車大馬豈得自隨？妻子眷屬非復我親，七珍寶飾乃為他玩。以此而言，世間果報皆為幻化。天上雖樂會歸敗壞，壽盡魂逝墮落三塗。是故佛語須跋陀言：「汝師欝頭藍弗利根聰明，能伏煩惱至於非非想處。命終還作畜生道中飛狸之身，況復餘者。」故知未登聖果已還，皆應輪轉備經惡趣。如不謹慎，忽爾一朝親嬰斯事，將不悔哉。如今被罪行詣公門己是小苦，情地慞惶、眷屬恐懼求救百端。地獄眾苦比於此者，百千萬倍不得為喻。眾等相與塵劫以來罪若須彌，云何聞此安然，不畏不驚不恐，令此精神復嬰斯苦，實為可痛。是故志誠求哀懺悔。某甲等從無始以來至于今日，所有報障然其重者，第一唯有阿鼻地獄。如經所明，今當略說其相。此獄周匝有七重鐵城，復有七重鐵網羅覆其上，下有七重鐵刀為林，無量猛火縱廣八萬四千由旬。罪人之身遍滿其中，罪業因緣不相妨礙。上火徹下下火徹上，東西南北通徹交過，如魚在𨫼脂膏皆盡。此中罪苦亦復如是。其城四門有四大銅狗，其身縱廣四千由旬，牙爪鋒長眼如掣電。復有無量鐵觜諸鳥，奮翼飛騰噉罪人肉。牛頭獄卒形如羅剎而有九尾，尾如鐵叉。復有九頭，頭上十八角，角有六十四眼，一一眼中皆悉迸出諸熱鐵丸燒罪人肉，然其一瞋一怒哮吼之時聲如霹靂。復有無量無邊刀輪空中而下，從罪人頂入從足而出，於是罪人痛徹骨髓苦切肝心。如是經無數歲求生不得求死不得。如是等報，今日皆悉稽顙慚愧懺悔。次復懺悔刀山劍樹地獄身首脫落罪報，懺悔鑊湯爐炭地獄燒煮罪報，懺悔鐵床銅柱地獄燋然罪報，懺悔刀輪火車地獄劈礫罪報，懺悔拔舌犁耕地獄楚痛罪報，懺悔吞噉鐵丸烊銅灌口地獄五內消爛罪報，懺悔鐵磨地獄骨肉灰粉罪報，懺悔黑繩地獄肢節分離罪報，懺悔灰河沸屎地獄惱悶罪報，懺悔鹹水寒氷地獄皮膚拆裂裸凍罪報，懺悔豺狼鷹犬地獄更相殘害罪報，懺悔刀兵距爪地獄更相搏撮斫刺罪報，懺悔火坑地獄炮炙罪報，懺悔兩石相磕地獄形骸碎破罪報，懺悔眾合黑耳地獄解剔罪報，懺悔闇冥肉山地獄斬剉罪報，懺悔鋸解釘身地獄斷截罪報，懺悔鐵棒倒懸地獄屠割罪報，懺悔燋熱叫喚地獄煩冤罪報，懺悔大小鐵圍山間長夜冥冥不識三光罪報，懺悔阿波波地獄、阿婆婆地獄、阿吒吒地獄、阿羅羅地獄。如是八寒八熱一切諸地獄中，復有八萬四千鬲子地獄以為眷屬。此中罪苦炮煮楚痛，剝皮刷肉削骨打髓抽腸拔肺無量諸苦，不可聞不可說南無佛。今日在此中者，或是我等無始以來經生父母一切眷屬，我等與彼命終之後，或當復墮如此獄中。今日洗心懇禱叩頭稽顙，向十方佛大地菩薩求哀懺悔，令此一切罪報畢竟消滅。願承是懺悔地獄等報所生功德，即時破壞阿鼻鐵城，悉為淨土無惡道名。其餘地獄一切苦具轉為樂緣，刀山劍樹變成寶林，鑊湯爐炭蓮華化生，牛頭獄卒除捨暴虐皆起慈悲無有惡念，地獄眾生得離苦果更不造因，等受安樂如第三禪，一時俱發無上道心。懺悔已，至心信禮常住三寶。

Having paid homage to the Buddhas, next we repent again. Hitherto we have repented the obstacle of afflictions and the obstacle of karma; the remaining obstacle of retribution must now be disclosed and repented in due order. The sūtras say: “When karmic retribution arrives, it is neither in the air nor in the sea, nor entering into mountain rocks; there is no place on earth where one can escape it without receiving retribution. Only the power of repentance can eliminate and extinguish it.” How do we know this is so? When Śakra Devānām Indra saw the five signs of decay, filled with acute dread he took refuge with sincere faith in the Triratna; the five signs immediately vanished, and his heavenly lifespan was extended. Similar examples made clear in the sūtras and teachings are not solitary occurrences; thus we know that repentance can indeed extinguish disaster. Yet ordinary worldlings, if not guided and encouraged by good friends, will commit every evil imaginable, so that when their great life is ending and they face their final extremity, all the evil signs of hell appear before them. At that very moment, remorse and terror arrive together; not having cultivated good in advance, they only regret at the brink of death—having regretted it afterwards, how can it avail? Calamities and disasters await in another realm, having long been prepared in advance; one must journey alone to the place of hell, only able to advance forward into the caldron of fire, body and mind shattered, the spirit suffering agony. At such a time, even if one wished to perform a single bow or a single repentance, how could it be obtained again? Let all of you not rely complacently on youth, wealth, and power, falling into laziness, negligence, and wanton indulgence. Once the suffering of death arrives, regardless of old or young, poor or rich, noble or base, all are obliterated; it arrives suddenly without letting people know. Human life is impermanent, likened to morning dew; though the out-breath remains, the in-breath is hard to guarantee—how can one neglect this and not repent? Once the five heavenly messengers have come and the murderous ghost of impermanence arrives abruptly, none in their prime of youth and robust complexion can escape. At that moment, what do magnificent halls and deep chambers have to do with human affairs? How could tall chariots and grand horses accompany oneself? Wives, children, and kin are no longer dear to me; the seven precious gems and ornaments become playthings for others. Speaking from this, worldly retributions are all illusory transformations. Although heavenly realms are pleasurable, they inevitably decay; when lifespan ends and the spirit departs, one falls into the three paths. Therefore, the Buddha said to Subhadra: “Your teacher Udraka Rāmaputra had sharp faculties and was clever, able to subdue afflictions up to the sphere of neither-perception-nor-non-perception. When his life ended, he returned to be reborn in the realm of animals with the body of a flying fox—how much more so for others!” Hence we know that before ascending to the holy fruit, all must cycle through the rounds of existence, undergoing the evil destinies in full. If one is not circumspect, and suddenly one morning personally incurs these things, will one not regret it? Even now, to be convicted of a crime and dragged to the public court is already a minor suffering, yet the mind is panic-stricken, and relatives are terrified, seeking relief in a hundred ways. Compared to this, the myriad sufferings of hell are a hundred, a thousand, ten thousand times greater, beyond any analogy. From dust-mote eons onward, our sins have been like Mount Sumeru; how can we, upon hearing this, remain at ease, neither fearing, startled, nor terrified, allowing this spirit once again to undergo such suffering? It is truly lamentable. Therefore, with sincere devotion we seek compassion and repent. The retributions that have obstructed us, [so-and-so] and the rest, from beginningless time down to the present day—among the gravest of them, Avīci Hell is foremost. As explained in the sūtras, its features shall now be briefly described: around this hell there are sevenfold iron walls, and sevenfold iron nets covering it from above; below there are sevenfold iron knife forests, and boundless ferocious fire eighty-four thousand yojanas in extent. The bodies of the sinners fill it completely, yet through the conditions of sinful karma they do not obstruct one another. The fire above penetrates below, and the fire below penetrates above; from east, west, south, and north it thoroughly interpenetrates, like fish in a frying pan whose fat is entirely burnt away. The sinful suffering within it is also like this. At the four gates of its walls there are four great bronze dogs, four thousand yojanas in size, their fangs and claws sharp and long, their eyes like flashes of lightning. There are also boundless iron-beaked birds flapping their wings, soaring and devouring the flesh of the sinners. Ox-headed hell lictors shaped like rākṣasas have nine tails, their tails like iron forks. They also have nine heads, eighteen horns upon their heads, and sixty-four eyes on each horn; from each and every eye, hot iron pellets burst forth to scorch the flesh of the sinners. When they roar in anger, the sound is like thunderpeals. There are also boundless sword-wheels falling from the sky, entering through the crowns of the sinners' heads and emerging from their feet; thereupon the sinners' pain pierces the marrow of their bones, and bitter agony cuts through their livers and hearts. Passing thus through countless years, they seek life without success, and seek death without success. All such retributions we today prostrate ourselves with shame and repent. Next, we repent the retribution of bodies and heads falling off in the hell of sword-mountains and knife-trees; we repent the retribution of being burnt and boiled in the hell of boiling caldrons and furnace-coals; we repent the retribution of being scorched and scorched in the hell of iron beds and copper pillars; we repent the retribution of being cleaved and shattered in the hell of sword-wheels and fire-carts; we repent the retribution of the bitter pain in the hell of tongue-plucking and iron-plowing; we repent the retribution of the five viscera dissolving away in the hell of swallowing iron pellets and pouring molten copper into the mouth; we repent the retribution of flesh and bone ground to powder in the hell of iron mills; we repent the retribution of limbs and joints severed in the Black Rope Hell; we repent the retribution of distress and suffocation in the hell of the river of ashes and boiling feces; we repent the retribution of skin cracking and freezing naked in the hell of salt water and cold ice; we repent the retribution of mutually harming one another in the hell of jackals, wolves, hawks, and dogs; we repent the retribution of mutually striking, clawing, hacking, and stabbing in the hell of weapons, claws, and spurs; we repent the retribution of being roasted and scorched in the fire-pit hell; we repent the retribution of skeletons shattered in the hell where two rocks smash together; we repent the retribution of dismemberment and scraping in the Saṃghāta and Black Ear Hell; we repent the retribution of chopping and mincing in the dark mountain-of-flesh hell; we repent the retribution of being cut through in the hell of sawing and nailing the body; we repent the retribution of butchering and carving in the hell of iron batons and hanging upside down; we repent the retribution of torment and resentment in the burning-heat and wailing hells; we repent the retribution of the long night of darkness without knowing the three luminaries between the great and small Iron Enclosing Mountains; we repent the Apapa Hell, the Atata Hell, the Aṭaṭa Hell, and the Alala Hell. Within all such eight cold and eight hot hells, there are also eighty-four thousand subsidiary hells as their retinue. In these, the sinful sufferings of roasting, boiling, flogging, skinning, scraping flesh, paring bone, beating marrow, drawing intestines, and plucking lungs—boundless sufferings—are unbearable to hear, unbearable to speak of! Homage to the Buddhas! Those who are presently in their midst may be our parents and all our kin across successive births from beginningless time; and after our lives end, we and they may also fall again into such hells. Today, washing our hearts, praying earnestly, knocking our heads, and bowing to the ground, we turn to the Buddhas of the ten directions and the great bodhisattvas, begging for compassion and repenting, so that all these retributions of sin may be completely extinguished. May the merit generated by relying on this repentance of hellish retributions immediately shatter the iron walls of Avīci, making it entirely a pure land without the name of the evil destinies. May all instruments of suffering in the remaining hells transform into conditions for joy: sword-mountains and knife-trees become jeweled forests; boiling caldrons and furnace-coals transform into lotuses for birth; ox-headed hell lictors abandon violence and cruelty, all giving rise to compassion without any evil thought; beings of the hells attain liberation from bitter results and no longer generate causes, equally enjoying peace and bliss like the third dhyāna, and at once generating the supreme aspiration for awakening. Having repented, with utmost sincerity we faithfully pay homage to the eternally abiding Triratna.