慈悲水懺法 1

English (machine translation) 1

Language: English

1.1

Imperial Preface to the Water Repentance

Now, as for the Samādhi Water Repentance: because National Preceptor Wuda Zhixuan of the Tang encountered the Venerable Kanaka, who washed away his accumulated grievances of past lives with samādhi water, Zhixuan thereupon expounded the import of the Great Awakened One and composed this text of repentance. His mind was exceedingly intent on benefiting future generations everywhere, and its merit and virtue cannot be bounded. That which is called 'samādhi' is the name for correct reception (samāpatti). Not receiving any feelings is indeed correct reception; in the calm tranquility of true emptiness, this mind does not move. Its essential point is merely to cause people to seek it within themselves. For humans born into the world, unless they are endowed with the highest wisdom, how could they be free from the faults of deliberate actions or mistaken deeds, or from the entanglement of hostile karma from past lives? The Tathāgata broadened his thoughts of compassion and opened the gate of repentance. If one can sincerely and with a single mind repent and do good, then one's accumulated sinful karma will instantly dissolve like ice. It is like water: when the body is troubled with heat and is bathed, there is none that is not refreshed; when clothing is soiled and washed, there is none that is not cleansed; when a vessel is dirty and rinsed, there is none that is not purified. Its crucial turning point does not exceed the square inch [of the mind]. Therefore it is said: the mind is the spiritual brightness of the body; what is done that is good receives a good response, and what is done that is evil receives an evil response, like a shadow following a form or an echo answering a sound, the swiftness of its verification not erring by a single hair. This composition of the Samādhi Water Repentance—the reason it benefits people—how vast its efficacy is! I constantly reflect that Zhixuan, as an eminent monk of ten lifetimes, still bore past retributions; how much more so ordinary people! Formerly, Sun Hao defiled and violated a golden statue and secretly incurred condemnation and punishment; when he repented and stated his faults, the calamity was immediately dissolved. Fazuo discussed his master in a carriage and was not cautious in private; his master rebuked him severely, but through repentance he obtained pardon. Cases such as these are truly numerous. When ordinary people reflect upon this in their minds, how could they be without shame? If not through repentance, how can it be cleansed? If one can truly advance along the path of goodness, so that not a single thread of evil thought sprouts in the mind, then disasters and calamities will secretly vanish, and blessings and virtue will increase and grow, just as rain moistens the various plants, so that they generate and flourish. Although the eye does not see it, those who secretly receive its nourishment are many. Thus, samādhi lies solely in the human mind, and one need not seek it elsewhere. I have therefore written this to head the work, and also had it carved on woodblocks to bring expedient benefit, which is to draw upon the samādhi of the great ocean to bathe the dusty kalpas throughout the worlds [numerous as the] sands. May those who look upon this be circumspect in what they pursue!

1.3

First day of the seventh month of the fourteenth year of the Yongle era [July 25, 1416].

1.4

Preface to the Water Repentance of the Bodhimaṇḍa of Compassion

1.5

I consider that, apart from what was translated at the translation assemblies of the Pitakas of sutras, vinaya, and treatises of the holy teachings, among the subsequent compositions by the many sages, none has ever been made without being prompted by some response. If one were to set them forth item by item, enumerating them according to their categories, it would not be easy to reach the limit. As for this spiritual text called the 'Water Repentance', allow me to state its origins. Formerly, in the reign of Emperor Yizong of the Tang, there was National Preceptor Wuda Zhixuan. Before he became renowned, he once had a chance encounter with a monk in the capital, whose lodging he forgot. That monk suffered from the kāmalā disease, and everyone loathed him. But Zhixuan was his neighbor, frequently inquiring after him without the slightest look of distaste. When they parted, the monk was moved by his noble character and bade him farewell, saying: 'If you have difficulty in the future, you may go to Mount Chalong in Pengzhou of western Shu to find me; that mountain has two pines as a mark.' Later, National Preceptor Wuda resided at Anguo Monastery. His moral virtue was widely renowned, and Emperor Yizong attended his Dharma seat in person, bestowing an aloeswood Dharma seat upon him, his favor being most generous. From then on, a human-face sore suddenly grew upon his knee, complete with eyebrows, eyes, mouth, and teeth. Whenever he fed it with food and drink, it opened its mouth and swallowed, no different from a human being. Famous physicians were summoned from everywhere, but all clasped their hands and remained silent. He then remembered the words of the monk who had lived with him in former days, and went into the mountains to search for him. The daylight was already waning, and as he hesitated, looking all around, he saw two pines amidst the mists and clouds. Trusting that the appointed promise was not false, he immediately hurried to that place. There were lofty towers and spacious halls, gold and emerald green shimmering together. The monk stood at the entrance, welcoming him with great joy. Zhixuan stayed the night and recounted what he was suffering from. The monk said: 'There is no harm. Beneath the cliff is a spring; wash it tomorrow morning and it will be cured.' At daybreak, a boy led him to the spring. Just as he was scooping up the water, the human-face sore cried out loudly: 'Do not wash yet! You are of deep and far-reaching discernment, having investigated ancient and modern times; have you ever read the "Biographies of Yuan Ang and Chao Cuo" in the Book of the Western Han?' He replied: 'I have read it.' [The sore said:] 'Since you have read it, do you not know that Yuan Ang had Chao Cuo killed? You were Yuan Ang, and I was Chao Cuo. When Cuo was cut in two at the waist in the Eastern Market, how great was that grievance! Through successive lifetimes I sought retribution against you, but for ten lifetimes you were an eminent monk of strict and pure discipline, so I could find no opening for retribution. Now you have received the sovereign's favor too lavishly, and thoughts of fame and gain arose, causing harm to your virtue; therefore I was able to harm you. Now, having received the Venerable Kanaka's washing with the samādhi Dharma water, from this time forward I will no longer hold a grievance against you.' Wuda was terrified upon hearing this, his spirit shaken to the core, and he hurriedly scooped up the water to wash it. The pain penetrated to his marrow; he fainted and then revived, and upon awakening the sore had disappeared. He then knew that sages and worthies mingle their traces [among humans], which cannot be fathomed by ordinary sentiments. When he wished to turn and pay homage again, the monastery buildings could no longer be seen. Therefore, he established a hermitage at that place, which eventually became a monastery. By the Zhidao era of our Song dynasty, it was bestowed the name Zhide Chan Monastery. An eminent monk, Master Guxin, composed a record detailing the matter thoroughly. At that time, Wuda was moved by its extraordinary nature, deeply reflecting that grievances accumulated over successive lifetimes could not be resolved unless one met a sage. He therefore composed this repentance method, reciting and revering it morning and evening, and later it spread throughout the realm. The present repentance text in three fascicles is this very composition. Taking the meaning of washing away hostile karma with samādhi water, it was named the Water Repentance. This was produced by Wuda because he was moved by the miracle of Kanaka, in order to rectify the name, establish its meaning, and repay the root. Now I briefly recount the ancient affair and display the former model, in the hope that those who open the fascicles to bow or recite will know the origins of the former worthy's deeds, and that cause and effect across kalpas are never obscure.

1.6

Commencing the Repentance Method of the Bodhimaṇḍa of Compassion

1.7

With single-minded devotion, I take refuge in the Buddhas of the three times: / Namo past Vipaśyin Buddha, / Namo Śikhin Buddha, / Namo Viśvabhū Buddha, / Namo Krakucchanda Buddha, / Namo Kanakamuni Buddha, / Namo Kāśyapa Buddha, / Namo our Fundamental Teacher Śākyamuni Buddha, / Namo the future Maitreya Honoured Buddha.

1.8

All Buddhas, pitying sentient beings, preach the general method of the Water Repentance bodhimaṇḍa. The Buddha said: Sentient beings have heavy defilements; what person is without sin? Who is without fault? Ordinary beings engage in foolish conduct, concealed by the darkness of avidyā, associating with evil friends, their minds perturbed by kleśas, of inherently ignorant disposition, indulging their minds in self-reliance, not believing in the Buddhas of the ten directions, not believing in the revered Dharma and the holy Saṅgha, unfilial to parents and relatives, in the prime of life negligent and arrogant, coveting all wealth and treasures, coveting all singing and music, coveting all female beauty, generating craving and attachment in their minds and giving rise to kleśas in their intentions, associating with the unholy and being intimate with evil friends, not knowing repentance. Or they kill all sentient beings, or become confused and intoxicated with alcohol, lacking a mind of wisdom. Today, opening our sincere hearts, we repent every one of them. For past sins and present evil deeds, today with supreme sincerity we repent them all; sins not yet committed we do not dare to commit again. We, disciples [name] and the others, today with sincere hearts take refuge in all the Buddhas, all the great bodhisattvas, the pratyekabuddhas, arhats of the four fruits and four directions, Brahmā, Śakra, and all the holy assemblies of the aṣṭagatyah throughout the ten directions and the entirety of empty space. May you deign to bear witness and examine us.

1.9

Namo Vairocana Buddha, / Namo our Fundamental Teacher Śākyamuni Buddha, / Namo Amitābha Buddha, / Namo Maitreya Buddha, / Namo King Supreme Honoured of Dragon Lineage Buddha, / Namo Dragon Sovereign King Buddha, / Namo Ratnacūḍa Buddha, / Namo Sovereign King of Enlightenment Flower Samādhi Buddha, / Namo Kāṣāya Banner Buddha, / Namo Lion's Roar Buddha, / Namo Mañjuśrī Bodhisattva, / Namo Samantabhadra Bodhisattva, / Namo Mahāsthāmaprāpta Bodhisattva, / Namo Kṣitigarbha Bodhisattva, / Namo Mahāvyūha Bodhisattva, / Namo Avalokiteśvara Bodhisattva.

1.10

Having paid homage to the Buddhas, next we repent. Now, those who wish to pay homage and repent must first revere the Triratna. Why is that? The Triratna is the good friend and field of merit for all sentient beings. If one can take refuge, then immeasurable sins will be extinguished and immeasurable blessings will grow, enabling the practitioner to leave the suffering of birth and death and attain the bliss of liberation. Therefore, we, disciples [name] and the others, take refuge in all the Buddhas throughout the ten directions and the entirety of empty space; take refuge in all the revered Dharma throughout the ten directions and the entirety of empty space; take refuge in all the holy Saṅgha throughout the ten directions and the entirety of empty space.

1.11

The reason why your disciples repent today is precisely because, from beginningless time, we have been on the stage of ordinary beings. Regardless of noble or lowly, our sins are inherently immeasurable. Some sins arise on account of the three karmas, some faults originate from the six sense bases, some stem from internal wrong contemplation, and some arise by relying on external objects to produce defiling attachment. In this way, reaching up to the ten unwholesome actions, they augment the eighty-four thousand gates of afflictions. Yet, although the marks of these sins are immeasurable, broadly comprehended they do not exceed three kinds: the first is affliction, the second is karma, and the third is retribution. These three kinds of phenomena can obstruct the noble path as well as the supreme, wondrous, and good matters of humans and devas; therefore, in the sūtras they are named the 'three obstacles'. For this reason, the Buddhas and bodhisattvas taught skilful means: if one repents to eradicate these three obstacles, then the six sense bases, the ten unwholesome actions, and up to the eighty-four thousand gates of afflictions will all become completely pure. Therefore, we, your disciples so-and-so, today give rise to this superior, supreme aspiration to repent of the three obstacles.

For those who wish to extinguish the three obstacles, what kind of mind should be used so that these obstacles may be extinguished? One should first arouse seven kinds of mind as skilful means; only then can these obstacles be extinguished. What are the seven? The first is shame and remorse; the second is terror; the third is aversion and detachment; the fourth is generating the bodhicitta; the fifth is equality toward enemies and kin; the sixth is mindfulness of repaying the Buddha's kindness; the seventh is contemplating that the nature of sin is empty.

First, concerning shame and remorse: one reflects that Śākyamuni Tathāgata and I were once ordinary beings together, yet now, since the World-Honoured One attained enlightenment, as many kalpas as dust and sand have already passed; meanwhile, we have mutually indulged in and been defiled by the six dusts, transmigrating in saṃsāra with no time of departure. In truth, this is the most shameful, disgraceful, humiliating, and scandalous thing in the world.

Second, concerning terror: since we are ordinary beings, the karmas of body, speech, and mind are constantly corresponding with sins. Due to these causes and conditions, after life ends we should fall into the hells, tiryagyoni, and pretas to undergo immeasurable suffering. This is indeed terrifying, fearful, frightening, and dreadful.

Third, concerning aversion and detachment: we mutually and constantly contemplate that within saṃsāra there are only impermanence, suffering, emptiness, and non-self, impure, false, and fleeting, swiftly arising and swiftly ceasing like bubbles on water, circulating back and forth like the wheel of a cart. Birth, old age, sickness, and death—the eight sufferings torment us unceasingly without a moment's rest. All of you together should simply observe your own bodies: from head to foot, within there are only thirty-six foul things—hair on the head, hair on the body, nails, teeth, rheum, tears, mucus, saliva, grime, sweat, feces, urine, skin, blood, flesh, sinews, veins, bones, marrow, fat, grease, brain, membranes, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red and white phlegm, the two viscera of undigested and digested food; thus the nine apertures constantly flow. Therefore the sūtra says: 'This body is a collection of manifold sufferings; all is impure. How could any person of wisdom find delight in this body?' Since saṃsāra possesses such diverse bad phenomena, it is exceedingly to be lamented and abhorred.

Fourth, concerning generating the bodhicitta: the sūtra says: 'One should delight in the Buddha's body.' The Buddha's body is the dharmakāya. It is born from immeasurable merits and wisdom, born from the six pāramitās, born from loving-kindness, compassion, sympathetic joy, and equanimity, born from the thirty-seven factors conducive to awakening; from such manifold merits and wisdom is the Tathāgata's body born. One who wishes to attain this body should generate the bodhicitta, seeking the all-inclusive wisdom (sarvajñā), the fruit of sarvajñā which is constant, joyous, self, and pure, purifying the Buddha-lands, maturing sentient beings, and having no stinginess toward body, life, or wealth.

Fifth, concerning equality toward enemies and kin: one arouses a mind of loving-kindness and compassion toward all sentient beings, free from the perception of other and self. Why is that? If one sees enemies as different from kin, that is discrimination; through discrimination, attachments to characteristics arise; with attachments to characteristics as condition, kleśas are born; with kleśas as condition, unwholesome karmas are created; with unwholesome karmas as condition, bitter fruits are received.

Sixth, concerning mindfulness of repaying the Buddha's kindness: the Tathāgata, in immeasurable kalpas in the past, renounced head, eyes, marrow, brain, limbs, hands, and feet, country, cities, wife, children, elephants, horses, and the seven precious jewels, practicing various austerities for our sake. This kindness and this virtue are truly difficult to repay; therefore the sūtra says: 'Even if one carried him upon the crown of the head and bore him upon both shoulders for kalpas as numerous as the sands of the Ganges, one could not repay it.' If we wish to repay such kindness, we must in this world be valiant and vigorous, withstand toil and endure suffering without sparing body or life, establish the Triratna, propagate the Mahāyāna, and broadly transform sentient beings so that they enter right awakening together.

Seventh, concerning contemplating that the nature of sin is empty: sin has no intrinsic nature; it arises from causes and conditions, existing through inversion. Since it arises from causes and conditions, it can therefore be extinguished through causes and conditions. Arising from causes and conditions means associating closely with bad companions and committing deeds without cause. Being extinguished through causes and conditions means cleansing the mind and repenting today. Therefore the sūtra says: 'The nature of this sin is not within, not without, nor in between.' Thus we know that this sin is originally empty.

Having aroused these seven kinds of mind, we contemplate and envision the Buddhas, worthies, and sages of the ten directions, lift our clasped palms, and declare our utmost sincerity with shame and remorse to reform ourselves, laying bare our heart and liver, washing clean our intestines and stomach. In repenting like this, what sin will not be extinguished, what merit will not be generated? If not so, and one is heedless, lax, indulgent in emotion, and agitated in thought, vainly fatiguing one's body, what benefit could there be? Moreover, human life is impermanent, like a flickering candle; when one breath does not return, one is immediately identical to ashes and dust. The bitter retribution of the three paths must be undergone in one's own body; one cannot rely on money, valuables, or commodities to solicit release. In the dark and dim obscurity, pardon and grace are beyond expectation; one alone bears this suffering, with none to undergo it in one's place. Do not say, 'In this present life I have no such sin, and so I cannot earnestly pray and repent.' A sūtra states: 'For an ordinary person, lifting a foot and moving a step is nothing other than sin.' Furthermore, in past lives immeasurable unwholesome karma was completely accomplished, pursuing the practitioner like a shadow following a form; if one does not repent, the sin and unwholesomeness deepen day by day. Thus we know that harboring defects is not permitted by the Buddha; speaking out and repenting past sins is esteemed by Vimalakīrti. That one long sinks in the ocean of suffering is truly caused by concealment. Therefore, we, your disciples so-and-so, today disclose and repent, no longer concealing.

Regarding the three obstacles: the first is called kleśa, the second is named karma, and the third is vipāka. These three phenomena mutually rely on one another: because of kleśa, unwholesome karmas arise; because of unwholesome karmas as condition, bitter fruits are received. Therefore, your disciples so-and-so today single-mindedly repent. First, one should repent of the obstacle of kleśa, and these kleśas all arise from the mind. Why is that? Because when mental karma arises, body and speech move in accordance with it. Mental karma has three types: the first is stinginess and greed, the second is anger and hatred, and the third is delusion and darkness. Due to delusion and darkness, wrong views arise and unwholesome deeds are performed. Therefore the sūtra says: 'The karmas of greed, anger, and delusion can cause sentient beings to fall into the hells, pretas, and tiryagyoni to suffer pain. If born among humans, they receive retributions of poverty, destitute exposure, fierceness, obstinacy, stupidity, and bewildered ignorance.' Since mental karma produces such evil fruits, we, so-and-so, today single-mindedly take refuge in the Buddhas, beseeching compassion and repenting.

Now, these kleśas are rebuked in various ways by the Buddhas, bodhisattvas, and sages who have entered reality. They are also called 'enemies'. Why? Because they can sever the life-root of wisdom of sentient beings. These kleśas are also called 'thieves', because they can rob sentient beings of all wholesome dharmas. These kleśas are also called 'a raging torrent', because they can drift sentient beings into the great ocean of suffering in saṃsāra. These kleśas are also called 'fetters', because they can bind sentient beings within the prison of saṃsāra so they cannot escape. Therefore the six paths are linked in succession and the four modes of birth do not cease; unwholesome karma is endless, and bitter fruits never rest. One should know that these are all the faults and afflictions of kleśa. Therefore, today we give rise to this superior wholesome mind, beseeching compassion and repenting.

From beginningless time until today, whether receiving retributions in the six paths of humans and devas, having this consciousness constantly harboring foolish delusions overflowing our bosoms: whether creating all sins through the three poison roots, or creating all sins through the three outflows, or creating all sins through the three sufferings, or creating all sins through the three inversions, or creating all sins through craving the three realms of existence—such sins are immeasurable and boundless, disturbing all within the six paths and four modes of birth. Today, with shame and remorse, we completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the four abodes of consciousness, or creating all sins through the four floods, or creating all sins through the four graspings, or creating all sins through the four attachments, or creating all sins through the four conditions, or creating all sins through the four great elements, or creating all sins through the four bonds, or creating all sins through the four cravings, or creating all sins through the four modes of birth—such sins are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, with shame and remorse, we completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the kleśas of the five dwelling stages, or creating all sins through the five hindrances, or creating all sins through the five stinginesses, or creating all sins through the five views, or creating all sins through the five minds—such kleśas are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, we disclose and completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the six sense faculties, or creating all sins through the six consciousnesses, or creating all sins through the six perceptions, or creating all sins through the six feelings, or creating all sins through the six conducts, or creating all sins through the six loves, or creating all sins through the six doubts—such kleśas are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, with shame and remorse, we disclose and completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the seven outflows, or creating all sins through the seven proclivities, or creating all sins through the eight inversions, or creating all sins through the eight defilements, or creating all sins through the eight sufferings—such kleśas are immeasurable and boundless, disturbing all sentient beings in the six paths. Today, we disclose and completely repent.

Furthermore, from beginningless time until today, whether creating all sins through the nine vexations, or creating all sins through the nine fetters, or creating all sins through the nine conditions, or creating all sins through the ten kleśas, or creating all sins through the ten entanglements, or creating all sins through the eleven universal proclivities, or creating all sins through the twelve sense fields, or creating all sins through the sixteen views of self, or creating all sins through the eighteen realms, or creating all sins through the twenty-five concepts of self, or creating all sins through the sixty-two views, or through the ninety-eight proclivities and one hundred and eight kleśas of seeing the truth and mental contemplation blazing day and night, opening the gates of all outflows and committing all sins, disturbing the worthies and sages as well as the four modes of birth, filling the three realms and extending across the six paths with no place to escape. Today, with utmost prayer toward the Buddhas, the revered Dharma, and the assembly of sages of the ten directions, with shame and remorse we disclose and completely repent.

May we, so-and-so, by virtue of the merit generated from this repentance of all kleśas of the three poisons, in life after life, have the three wisdoms bright and the three knowledges clear, the three sufferings extinguished, and the three vows fulfilled. May we, by virtue of the merit generated from this repentance of all kleśas such as the four consciousnesses, in life after life, expand the four immeasurable minds, establish the karmas of the four faiths, extinguish the four evil destinies, and obtain the four fearlessnesses. May we, by virtue of the merit generated from this repentance of all kleśas such as the five hindrances, cross over the five paths, establish the five faculties, purify the five eyes, and accomplish the five parts [of the dharmakāya]. May we, by virtue of the merit generated from this repentance of all kleśas such as the six feelings, in life after life, be endowed with the six spiritual penetrations, fulfill the deeds of the six pāramitās, not be deluded by the six dusts, and constantly practice the six wondrous practices. Furthermore, may we, by virtue of the merit generated from this repentance of all kleśas such as the seven outflows, the eight defilements, the nine fetters, and the ten entanglements, in life after life, sit upon the seven flowers of purity, bathe in the waters of the eight liberations, possess the nine knowledges of abandonment, and accomplish the practices of the ten bhūmis. May we, by virtue of the merit generated from the repentance of all kleśas such as the eleven universal proclivities, the twelve sense fields, and the eighteen realms, be able to understand the eleven emptinesses and constantly dwell at ease in them, be able to turn the twelvefold Dharma wheel, be endowed with the eighteen unshared dharmas, and make all immeasurable merits completely fulfilled.

Having made these vows, we take refuge and pay homage to all Buddhas.

1.12

Namo Vairocana Buddha. Namo our Fundamental Teacher Śākyamuni Buddha. Namo Amitābha Buddha. Namo Maitreya Buddha. Namo Sovereign Supreme King of Dragon Seed Buddha. Namo Sovereign Dragon King Buddha. Namo Ratnaketu Buddha. Namo Sovereign King of the Samādhi of Awakening Flowers Buddha. Namo Kaṣāya Banner Buddha. Namo Lion's Roar Buddha. Namo Mañjuśrī Bodhisattva. Namo Samantabhadra Bodhisattva. Namo Mahāsthāmaprāpta Bodhisattva. Namo Kṣitigarbha Bodhisattva. Namo Mahāvyūha Bodhisattva. Namo Avalokiteśvara Bodhisattva.

1.13

Having paid homage to the Buddhas, next we repent. In discussing repentance: basically, it is reforming the past and cultivating the future, extinguishing evil and raising up good. Living in the world, who among humans can be without fault? Even a learner, losing mindfulness, still gives rise to kleśas; even an arhat, through residual traces of habit, moves body and speech karma—how much more so could ordinary beings be without fault? Yet the wise, becoming aware first, can promptly reform and repent, whereas fools cover and conceal, thereby allowing [evil] to branch out and spread, so that habitual accumulations [persist through] the long night, with awakening nowhere in sight. If one can feel shame and remorse, disclose and repent, how could it merely stop at extinguishing sins? It also increases immeasurable merit and establishes the Tathāgata's marvelous fruit of nirvāṇa. If one wishes to practice this teaching, one should first compose one's physical bearing externally and gaze reverently upon the venerable statues, and internally give rise to reverence and focus upon the contemplation of the Dharma, and with utmost earnestness and prayer generate two kinds of mind. What are the two? First, reflecting to oneself: 'This physical life of mine is difficult to preserve for long; once it dissolves and breaks apart, when can this body ever be regained? If I do not again encounter the Buddhas, worthies, and sages, but abruptly meet evil friends and commit myriad sinful karmas, I will fall once more into deep pits and perilous destinies.' Second, reflecting to oneself: 'Although in this life I have encountered the Tathāgata's true Dharma, I have not carried on the sacred lineage for the sake of the Buddhadharma, nor purified body, speech, and mind to abide in wholesome dharmas. Instead, we now secretly commit evil and then conceal it, saying that others do not know and thinking they do not see, hiding vice in our hearts, proud and without shame. This is truly the height of folly and delusion in the world.' Presently there are the Buddhas of the ten directions, the great bodhisattvas, and the gods, spirits, and immortals: how could they not behold the sins and evils we commit with their pure divine eyes? Moreover, the spirits and deities of the unseen and seen realms record sins and blessings without the slightest error. When a person who commits sin dies, the ox-headed hell wardens register their spirit and distinguish right from wrong before King Yama. At that time, all hostile adversaries come to bear witness, each saying: 'You previously slaughtered my body, cooked, boiled, steamed, and roasted it; or you previously plundered all my wealth and treasures, and separated me from my family. Only today have I gained an opportunity against you.' When evidence is presented before one, how could one dare deny it? One can only willingly take one's share and receive past miseries. As explained in the sūtras, in hell no one is punished unjustly. If one personally forgot the myriad sins committed in ordinary times, at the time of death all the signs of the places where evil was committed appear before one, each saying: 'In the past you committed such sins against me; how can you deny it now?' At that time, the sinner has nowhere to hide. Thereupon King Yama, gnashing his teeth, rebukes them and commits them to hell, where for immeasurable kalpas they seek escape to no avail. This matter is not distant and does not concern others; it is precisely my own body creating it and receiving it. Even between father and child, though the closest of kin, once confronted [with karma] neither can bear it for the other. We who have obtained this human body, free of myriad diseases, must each exert effort and strive against [fleeting] life, for when great dread arrives, regret will be of no avail. Therefore, with utmost sincerity we plead for compassion and repent. From beginningless time until today, we, [names], have accumulated avidyā that obscures the eyes of our minds, following the nature of kleśas to create sins in the three periods of time: either indulging in attachment to give rise to the kleśa of greed; or raging in anger to harbor the kleśa of harm; or in mental confusion and stupefaction failing to understand, generating the kleśa of delusion; or through conceit elevating oneself to generate the kleśa of arrogance; the kleśa of hesitation, doubting the right path; the kleśa of wrong views, slandering the nonexistence of cause and effect; the kleśa of grasping at self, failing to recognize provisional conditions; the kleśa of grasping at annihilation and permanence, confused about the three periods of time; the kleśa of dogmatic attachment to views, associating with evil dharmas; the kleśa of dogmatic attachment to rules and rituals, wrongly adopting deviant teachers; down to the kleśas of all such perverse calculations of the four graspings—today, with utmost sincerity, we repent all of them. Furthermore, from beginningless time until today: the kleśa of miserliness, guarding and tightly clinging; the kleśa of extravagance and unrestraint, failing to rein in the six sense faculties; the kleśa of an evil mind-state, failing to be patient; the kleśa of remissness and indulgence, failing to be diligent; the kleśa of doubt and agitation, discursive thinking; the kleśa of lacking knowledge and comprehension, bewildered upon contacting objects; the kleśa of self-and-other, following the eight worldly winds; the kleśa of a crooked mind, flattering and praising to the face; the kleśa of discord, coarse, obstinate, and prickly; the kleśa of harboring resentment, easily angered and hard to please; the kleśa of perverse obstinacy, jealousy, and caustic malice; the kleśa of vicious cruelty, ferocity, and violent harm; the kleśa of grasping at signs, contrary to the noble truths; the kleśa of upside-down thinking regarding suffering, accumulation, cessation, and the path; the kleśa of revolving in saṃsāra, following the twelve links of dependent origination; down to the Ganges-sands of kleśas in the ground of beginningless avidyā, and the kleśas of giving rise to the four grounds of abiding to construct the bitter fruits of the three realms—immeasurable and boundless, tormenting the worthies and sages, the six destinies, and the four modes of birth—today we disclose them before the Buddhas of the ten directions, the venerable Dharma, and the holy Saṅgha, and repent them all. May the merit generated by we, [names], relying on this repentance of all kleśas of greed, anger, and delusion arisen from mental karma, in lifetime after lifetime, fell the banner of pride, dry up the water of love and desire, extinguish the fire of anger, destroy the darkness of ignorance, pull out the roots of doubt, tear open the nets of views, deeply recognize that the three realms are like a prison, the four elements like poisonous snakes, the five aggregates like treacherous thieves, and the six sense entrances like an empty village where love falsely feigns friendship; may we cultivate the eightfold noble path to sever the source of avidyā, proceed directly toward nirvāṇa without rest or pause, with the thirty-seven factors [of enlightenment] succeeding thought by thought, and the ten pāramitās constantly appearing before us. Having repented, with utmost sincerity we faithfully pay homage to the ever-abiding Triratna.

1.14

Compassionate Samādhi Water Repentance, Fascicle One.

Linked texts (1)

慈悲水懺法 — Classical Chinese