慈悲水懺法 2.3

2.3

Having paid homage to the Buddhas, next we repent. As we, [names], are presently tranquil in body and mind, free from flattery and hindrances, this is precisely the time to produce good and extinguish evil. We should each also give rise to four kinds of contemplative practice to serve as preliminary expedients for extinguishing sins. What are the four? First, contemplating causes and conditions; second, contemplating karmic retribution; third, contemplating our own bodies; fourth, contemplating the Tathāgata's body. First, regarding contemplating causes and conditions: know that this sin of mine relied on avidyā and unwholesome thinking; lacking the power of correct contemplation, I did not recognize its faults, stayed far away from good friends, Buddhas, and bodhisattvas, followed Māra's path, and walked perilous, deviant ways. Like a fish swallowing a hook unaware of the peril, like a silkworm spinning a cocoon winding and binding itself, like a moth flying into a flame burning and scorching itself—due to these causes and conditions, one cannot escape on one's own. Second, regarding contemplating karmic retribution: through all evil and unwholesome karma, transmigrating in the three periods of time, the bitter fruit is endless; drowning in the great boundless ocean of the long night, devoured by the rākṣasas of kleśas, future births and deaths are dark and shoreless. Even if one's retribution were to be a cakravartin ruling the four continents, flying at will and endowed with the seven treasures, after life ends one cannot avoid the evil destinies. Though one attains the retribution of the four formless [heavens] and supreme honor in the three realms, when blessings are exhausted one returns to being a worm in an ox's neck. How much more so for the rest who lack merit and virtue, yet are indolent and not diligent in repenting! This too is like holding a rock and sinking into an abyss—seeking escape must be difficult. Third, contemplating our own bodies: although we possess the spiritual, awakening nature of the primary cause, it is covered and obscured by the dark jungle of kleśas; lacking the power of the revealing cause, it cannot be manifested. Now we ought to give rise to a supreme mind, tear apart the heavy obstacles of avidyā and inverted views, sever the deceptive causes of suffering in saṃsāra, reveal the Tathāgata's greatly luminous, awakening wisdom, and establish the unsurpassed, marvelous fruit of nirvāṇa. Fourth, contemplating the Tathāgata's body: unconditioned and serenely illuminating, free from the four propositions, beyond the hundred negations, complete with myriad virtues and serenely ever-abiding; although through expedient means he enters into extinction, his compassionate rescue has never ceased for a moment. Producing such a mind may be called a fine ford for extinguishing sins and an essential practice for removing obstacles; therefore, with utmost sincerity we plead for compassion and repent. From beginningless time until today, we, [names], have nurtured kleśas deeper, thicker, more rampant, and more lush day by day, covering the wisdom eye so that it sees nothing, cutting off myriad good deeds so that they cannot continue: giving rise to the kleśas that obstruct seeing the Buddha, hearing the true Dharma, and encountering the holy Saṅgha; the kleśas that obstruct seeing all good and evil karmic deeds of the past and future and renouncing [saṃsāra]; the kleśas that obstruct receiving the nobility of gods and humans; the kleśas that obstruct being born into the dhyānas, blessings, and bliss of the form and formless realms; the kleśas that obstruct obtaining unhindered supernatural powers to fly, ascend, conceal, appear, and travel everywhere to the pure lands of the Buddhas of the ten directions to hear the Dharma; the various kleśas that obstruct learning ānāpāna, counting the breath, the contemplation of impurity, and the contemplation of causes and conditions; the various kleśas that obstruct learning heat, summit, patience, the supreme worldly dharma, and the seven expedients; the kleśas that obstruct learning loving-kindness, compassion, sympathetic joy, equanimity, hearing, contemplating, and cultivating; the kleśas that obstruct learning the three contemplations of emptiness, equality, and the middle way; the various kleśas that obstruct learning the bodhipakṣa-dharmas—the foundations of mindfulness, correct exertions, faculties, powers, and bases of spiritual power; the kleśas that obstruct learning the eightfold noble path of demonstrated characteristics; the kleśas that obstruct learning the seven bodhyaṅgas without demonstrated characteristics; the kleśas that obstruct learning the eight vimokṣas and the nine successive absorptions; the kleśas that obstruct learning the ten knowledges and the three samādhis; the kleśas that obstruct learning the three clarities, six spiritual penetrations, and four unhindered knowledges; the kleśas that obstruct learning the six pāramitās and the four apramāṇas; the kleśas that obstruct learning the four saṃgraha-vastus for broadly transforming [sentient beings]; the kleśas that obstruct learning the Mahāyāna mind and the four universal vows; the kleśas that obstruct learning the ten clarities and ten practices; the kleśas that obstruct learning the ten dedications and ten vows; the kleśas that obstruct learning the clear understanding of the first bhūmi, second bhūmi, third bhūmi, and fourth bhūmi; the kleśas of knowledge and vision that obstruct learning the fifth bhūmi, sixth bhūmi, and seventh bhūmi; the kleśas of dual illumination that obstruct learning the eighth bhūmi, ninth bhūmi, and tenth bhūmi; down to the kleśas that obstruct learning the millions of asaṃkhyeyas of practices of the Buddha fruit. Such obstacles of practice being immeasurable and boundless, I, disciple [name], today with utmost prayer and prostration, feeling shame and remorse before the Buddhas of the ten directions, the venerable Dharma, and the holy Saṅgha, repent and vow that they all be eliminated. Relying on the merit generated by this repentance of all kleśas that obstruct practices, may we take birth freely in every place, not turned about by karmic deeds and habits; with sovereign spiritual power, in a single thought reach everywhere throughout the pure Buddha lands of the ten directions to gather and transform sentient beings; be unhindered in deep realms of dhyāna and all knowledges and visions; with a mind able to encompass all dharmas, delight in preaching endlessly without attachment; attain freedom of mind, freedom in Dharma, and freedom in expedient means; cause these kleśas and habitual traces of nescience to be severed ultimately and forever, never to continue; and let the anāsrava noble path shine radiantly like the sun. Having made these vows, we take refuge and pay homage to all Buddhas.