慈悲水懺法 3.7

3.7

禮諸佛已，次復懺悔。已懺地獄報竟，今當復次懺悔三惡道報。經中佛說：多欲之人多求利故，苦惱亦多。知足之人雖臥地上，猶以為樂。不知足者，雖處天堂猶不稱意。但世間人忽有急難，便能捨財不計多少。而不知此身臨於三塗深坑之上，一息不還便應墮落。忽有知識勸營功德，令修未來善法資糧，執此慳心無肯作理。夫如是者極為愚惑。何以故爾？經中佛說：生時不齎一文而來，死亦不持一文而去。苦身積聚為之憂惱，於己無益徒為他有，無善可恃無德可怙，致使命終墮諸惡道。是故今日歸命三寶，至誠懺悔。次復懺悔畜生道中無所識知罪報，懺悔畜生道中負重牽犁償他宿債罪報，懺悔畜生道中不得自在為他斫刺屠割罪報，懺悔畜生道中無足二足四足多足罪報，懺悔畜生道中身諸毛羽鱗甲之內為諸小蟲之所唼食罪報。如是畜生道中有無量罪報，今日至誠皆悉懺悔。次復懺悔餓鬼道中長受飢渴百千萬歲初不曾聞漿水之名罪報，懺悔餓鬼食噉膿血糞穢罪報，懺悔餓鬼動身之時一切肢節火然罪報，懺悔餓鬼腹大咽小罪報。如是餓鬼道中無量苦報，今日稽顙求哀皆悉懺悔。次復懺悔一切鬼神修羅道中諛諂憍詐罪報，懺悔鬼神道中擔沙負石填河塞海罪報，懺悔鬼神羅剎鳩槃茶諸惡鬼神生噉血肉受此醜陋罪報。如是鬼神道中無量無邊一切罪報，今日稽顙向十方佛大地菩薩求哀懺悔悉令消滅。願承是懺悔畜生等報所生功德，生生世世滅愚癡垢，自識業緣智慧明照斷惡道身。願以懺悔餓鬼等報所生功德，生生世世永離慳貪飢渴之苦，常飡甘露解脫之味。願以懺悔鬼神修羅等報所生功德，生生世世質直無諂，離邪命因、除醜陋果，福利人天。願從今以去乃至道場，決定不受四惡道報，唯除大悲為眾生故，以誓願力處之無厭。已懺三塗等報，今當復次稽懇懺悔人天餘報。相與稟此閻浮壽命，雖曰百年滿者無幾，於其中間盛年夭枉其數無量，但有眾苦煎追心形愁憂恐怯未曾暫離。如此皆是善根微弱惡業滋多，致使現在凡有所為皆不稱意，當知悉是過去已來惡業餘報。是故某甲等今當懺悔，無始以來至于今日所有現在及以未來人天之中無量餘報，懺悔人間流殃宿對癃殘百病六根不具罪報，懺悔人間邊地邪見三惡八難罪報，懺悔人間多病消瘦促命夭枉罪報，懺悔人間六親眷屬不能得常相保守罪報，懺悔人間親友凋喪愛別離苦罪報，懺悔人間冤家聚會愁憂怖畏罪報，懺悔人間水火盜賊刀兵危險驚恐怯弱罪報，懺悔人間孤獨困苦流離波迸亡失國土罪報，懺悔人間牢獄繫閉幽執側立鞭撻栲楚罪報，懺悔人間公私口舌更相羅染、更相誣謗罪報，懺悔人間惡病連年累月不瘥枕臥床席不能起居罪報，懺悔人間冬瘟夏疫毒癘傷寒罪報，懺悔人間賊風腫滿否塞罪報，懺悔人間為諸惡神伺求其便欲作禍祟罪報，懺悔人間鳥嗚百怪飛屍邪鬼為作妖異罪報，懺悔人間為虎豹豺狼水陸一切諸惡禽獸所傷罪報，懺悔人間自縊自殺罪報，懺悔人間投坑赴火自沈自墮罪報，懺悔人間無有威德名聞罪報，懺悔人間衣服資生不能稱心罪報，懺悔人間行來出入有所運為值惡知識為作留難罪報。如是現在未來人天之中，無量禍橫災疫厄難衰惱罪報，某甲等今日至誠向十方佛尊法聖眾求哀懺悔，願皆消滅。前已懺悔三業六根一切煩惱障、一切業障、四生六道一切報障，今當次第發願回向。某甲等願以此懺悔三障所生功德，悉皆回向施與一切眾生，俱同懺悔，願與一切眾生現生之內身心安樂，三災八難不吉祥事咸悉消除，衣食豐饒，正信三寶，捨此報身皆得往生極樂世界，親覲彌陀得授記莂，當來世中見彌勒佛，聽聞正法如教進修。又願生生世世在在處處，常值國王興隆三寶，不生外道邪見之家。又願生生世世在在處處，蓮華化生種族尊勝，安隱快樂衣食自然。又願生生世世在在處處，慈仁忠孝等心濟物，不生一念逆害之心。又願生生世世在在處處，常為諸佛之所護念，能降魔怨及諸外道，與諸菩薩俱會一處，菩提道心相續不斷。又願生生世世在在處處，興顯佛法修行大乘，分身無量救度眾生，直至道場無有退轉。如諸佛菩薩所發誓願，所修福智所行回向，我亦如是發願修集回向，虛空界盡、眾生界盡、眾生業煩惱盡，我此修行回向終無有盡。發願回向已，至心信禮常住三寶。

Having paid homage to the Buddhas, next we repent once more. Having finished repenting the retributions of the hells, now we should next repent the retributions of the three evil destinies. In the sūtras the Buddha said: Because a person of many desires seeks much profit, his sufferings and afflictions are also many. Although a content person sleeps upon the bare ground, he still takes joy in it. One who is not content, though dwelling in heavenly halls, is still unsatisfied. Yet when people of the world suddenly face an emergency, they can abandon wealth without reckoning how much, not knowing that this very body teeters over the deep pit of the three paths, and if a single breath fails to return, one must plunge down. Should a spiritual friend suddenly urge them to perform meritorious deeds and cultivate provisions of good dharmas for the future, they cling to this stingy mind and are unwilling to do so. Such as these are utterly foolish and deluded. Why is this? In the sūtras the Buddha said: At birth one comes without bringing a single coin, and at death one also departs without holding a single coin. Tormenting one’s body to accumulate [wealth] brings only grief and distress; it is of no benefit to oneself and in vain becomes the possession of others. With no good to rely on and no virtue to depend upon, one is brought at the end of life to fall into the various evil destinies. Therefore today we take refuge in the Triratna and repent with utmost sincerity. / Next we repent the retributions of having no understanding or discernment in the realm of tiryagyonis; we repent the retributions of bearing heavy loads and pulling plows to repay past debts in the realm of tiryagyonis; we repent the retributions of lacking freedom, being hacked, pierced, slaughtered, and cut apart by others in the realm of tiryagyonis; we repent the retributions of having no feet, two feet, four feet, or many feet in the realm of tiryagyonis; we repent the retributions of having one’s body gnawed and devoured by various small vermin within feathers, hair, and scales in the realm of tiryagyonis. There are immeasurable retributions for sins such as these in the realm of tiryagyonis; today with utmost sincerity we repent them all. / Next we repent the retributions of enduring perpetual hunger and thirst for hundreds of thousands of years without ever hearing the name of water or broth in the realm of pretas; we repent the retributions of feeding upon pus, blood, feces, and filth as pretas; we repent the retributions of having all one’s limbs and joints burst into flames whenever moving the body as pretas; we repent the retributions of having a belly as large [as a mountain] and a throat as small [as a needle] as pretas. There are immeasurable bitter retributions such as these in the realm of pretas; today, knocking our heads on the ground and begging for mercy, we repent them all. / Next we repent the retributions of sycophancy, arrogance, and deceit in the realm of spirits and asuras; we repent the retributions of carrying sand and bearing stones to fill rivers and dam up oceans in the realm of spirits; we repent the retributions of devouring raw flesh and blood and receiving ugly forms as spirits, rākṣasas, kumbhāṇḍas, and other evil spirits. For all such immeasurable and boundless retributions for sins in the realm of spirits, today, knocking our heads on the ground before the Buddhas of the ten directions and the great bodhisattvas of the earth, we beg for mercy and repent, wishing that all may be extinguished. / May it be that by virtue of the merit generated through repenting the retributions of tiryagyonis and the like, in life after life we will eradicate the defilement of foolishness, recognize our own karmic conditions, illuminate with wisdom, and cut off the bodies of evil destinies. May it be that through the merit generated by repenting the retributions of pretas and the like, in life after life we will forever be separated from the suffering of stinginess, greed, hunger, and thirst, and ever feed upon the flavor of the ambrosia of liberation. May it be that through the merit generated by repenting the retributions of spirits, asuras, and the like, in life after life we will be upright and free of flattery, leave behind the causes of wrong livelihood, eliminate the fruits of ugliness, and bestow blessings and benefits upon humans and devas. May it be that from now until we reach the bodhimaṇḍa, we will definitely not undergo the retributions of the four evil destinies, except out of great compassion for the sake of sentient beings, dwelling among them untiringly through the power of our vows. / Having repented the retributions of the three paths and the like, now we should once more knock our heads and earnestly repent the remaining retributions among humans and devas. We have all received this lifespan in Jambudvīpa: though said to be one hundred years, few attain it in full; during that interval, those who die young and prematurely in their prime are countless, and there are only myriad sufferings tormenting and pursuing them, so that grief, anxiety, fear, and dread never leave mind or form for an instant. All of this is because good roots are weak and evil karma is rampant, so that in the present whatever one undertakes fails to satisfy one's wishes. One should know that these are all the remaining retributions of past evil karma. Therefore we now repent all the immeasurable remaining retributions among humans and devas in the present and the future from beginningless time down to the present day: we repent the retributions of inherited disasters, past retributions, crippling disabilities, the hundred illnesses, and incomplete sense faculties in the human world; we repent the retributions of borderlands, wrong views, the three evil destinies, and the eight difficulties in the human world; we repent the retributions of frequent illness, emaciation, short life, and premature death in the human world; we repent the retributions of being unable to preserve and stay together forever with the six kinds of relatives in the human world; we repent the retributions of relatives and friends perishing and the suffering of separation from loved ones in the human world; we repent the retributions of gathering together with enemies and bitter rivals with anxiety and terror in the human world; we repent the retributions of water, fire, robbers, weapons, peril, terror, and cowardice in the human world; we repent the retributions of loneliness, distress, wandering displaced, being scattered, and losing one’s homeland in the human world; we repent the retributions of being imprisoned in jails, bound in dark confinement, forced to stand sideways, flogged, and beaten under torture in the human world; we repent the retributions of public and private gossip and disputes, being entangled, implicated, and slandering one another in the human world; we repent the retributions of severe illnesses lasting for years and months without cure, lying confined to bed and unable to get up or move about in the human world; we repent the retributions of winter pestilences, summer epidemics, virulent contagions, and cold-damage disorders in the human world; we repent the retributions of pathogenic wind, swelling, abdominal fullness, and blockages in the human world; we repent the retributions of evil spirits lying in wait for an opportunity to cause misfortune and hauntings in the human world; we repent the retributions of birds crying out omens, a hundred monstrosities, flying corpses, and evil specters creating weird occurrences in the human world; we repent the retributions of being harmed by tigers, leopards, jackals, wolves, and all manner of fierce beasts and fowl on land and water in the human world; we repent the retributions of hanging oneself and committing suicide in the human world; we repent the retributions of throwing oneself into pits, leaping into fire, drowning, and throwing oneself down in the human world; we repent the retributions of having no majesty, virtue, or renown in the human world; we repent the retributions of clothing and material goods failing to meet one's desires in the human world; we repent the retributions of encountering bad companions who obstruct and hinder one's actions whenever coming, going, or conducting business in the human world. For all such immeasurable retributions of calamities, disasters, epidemics, misfortunes, decline, and distress among humans and devas in the present and future, we today with utmost sincerity beg for mercy and repent before the Buddhas of the ten directions, the venerable Dharma, and the holy Saṅgha, wishing that they may all be extinguished. / Previously we have repented all obstacles of afflictions of the three karmas and six sense faculties, all obstacles of karma, and all obstacles of retribution throughout the four modes of birth and six destinies. Now we should make vows and dedicate merit in proper sequence. We vow that all the merits generated by this repentance of the three obstacles will be dedicated and bestowed upon all sentient beings, repenting together with them. We pray that together with all sentient beings, within this present life, our bodies and minds may be peaceful and joyful; that the three disasters, eight difficulties, and inauspicious occurrences will all be eliminated; that clothing and food will be abundant; that we will have correct faith in the Triratna; and that upon casting off this retribution body, we may all be reborn in the Land of Ultimate Bliss, behold Amitābha in person, receive the prediction of enlightenment, see Maitreya Buddha in a future world, listen to the true Dharma, and cultivate according to the teachings. We further vow that in life after life, in every place, we will always encounter rulers who cause the Triratna to flourish, and never be born into households of non-Buddhist heterodox views. We further vow that in life after life, in every place, we will be born transformationally from lotuses into noble and eminent lineages, peaceful, happy, and naturally provided with clothing and food. We further vow that in life after life, in every place, we will be compassionate, benevolent, loyal, and filial, helping living beings with an equal mind, never conceiving a single thought of rebellion or harm. We further vow that in life after life, in every place, we will always be protected and kept in mind by all Buddhas, able to subdue the hordes of Māra and all non-Buddhists, assemble in one place together with all bodhisattvas, and have the mind directed toward the path of bodhi continue without interruption. We further vow that in life after life, in every place, we will cause the Buddha-Dharma to flourish, practice the Mahāyāna, divide our bodies into immeasurable forms to save sentient beings, and proceed straight to the bodhimaṇḍa without regression. Just as the vows made, the merit and wisdom cultivated, and the dedication of merit performed by all Buddhas and bodhisattvas, so too do I make vows, cultivate, accumulate, and dedicate: until the realm of empty space is exhausted, until the realm of sentient beings is exhausted, and until the karma and afflictions of sentient beings are exhausted, may this practice and dedication of mine never come to an end. Having made vows and dedicated merit, with the utmost heart we faithfully pay homage to the ever-abiding Triratna.