慈悲水懺法

All the Buddhas, out of compassion for sentient beings, expounded the Dharma and established the Water Repentance ritual. Because the defilements of their karma are heavy, no sentient being is free from sin. Foolish worldlings, shrouded by the veil of ignorance, drawing near to evil companions, their minds thrown into disorder by afflictions, lacking understanding, give free rein to self-conceit.

They do not believe in the Buddhas of the ten directions, do not believe in the venerable Dharma nor in the holy Sangha; they are unfilial to their parents and show no respect or deference to their kin. In their youth they are dissolute, arrogant, and overbearing. Toward precious objects, toward all kinds of music and song, toward the beauty of men and women, they constantly give rise to minds of greedy attachment; afflictions arise in their thoughts; they consort with degenerate people, learn to follow evil companions, and do not know how to mend their ways.

Some kill living creatures; some drink wine until they are stupefied and lose all their wisdom; and they constantly join with other sentient beings in creating karma that breaks the precepts. For the evil deeds present in this day, we now sincerely beseech to repent of them all; and the sins yet to come we dare not commit again.

Therefore today we, with all the sincerity of our hearts, reverently take refuge in all the Buddhas, the great Bodhisattvas, the Pratyekabuddhas, the Arhats, Brahma and Sakra, the Eightfold Division of Devas and Nagas, and all the holy assembly throughout the worlds of the ten directions and of empty space, beseeching them to bestow their compassionate witness.

Paying Homage to the Buddhas and Bodhisattvas

Namo Vairocana Buddha,

Namo Original Teacher Sakyamuni Buddha,

Namo Amitabha Buddha,

Namo Maitreya Buddha,

Namo Dragon-Lineage Supreme Honored King Buddha,

Namo Enlightenment-Flower Settled Sovereign King Buddha,

Namo Kasaya-Banner Buddha,

Namo Lion's Roar Buddha,

Namo Manjusri Bodhisattva,

Namo Samantabhadra Bodhisattva,

Namo Mahasthamaprapta Bodhisattva,

Namo Ksitigarbha King Bodhisattva,

Namo Great Adornment Bodhisattva,

Namo Avalokitesvara (Contemplating-at-Ease) Bodhisattva.

Having bowed in homage to the Buddhas, we next repent. Yet, before performing the rite of repentance, we must first reverently pay homage to the Triple Gem, for the Triple Gem is the good companion and the field of merit of all sentient beings. If one turns toward and takes refuge in the Triple Gem, one can extinguish immeasurable sins and gain immeasurable merit, enabling the practitioner of the Way to escape the suffering of birth and death and to attain the bliss of liberation. Therefore we, named.........................,

Take refuge in all the Buddhas throughout the worlds of the ten directions and of empty space (one prostration)

Take refuge in all the venerable Dharma throughout the worlds of the ten directions and of empty space (one prostration)

Take refuge in all the holy Sangha throughout the worlds of the ten directions and of empty space (one prostration)

The reason we repent today is precisely this: from beginningless time until now, while still in the state of ordinary worldlings, whether noble or humble, our sins have been beyond measure. Some sins arose through the three karmas; some arose because of inner deluded imaginings; some arose because outer circumstances deceived us and gave rise to a mind of attachment and defilement.

In this way, extending even to the ten evil karmas and the eighty-four thousand defilements of worldly toil—although these sins are many beyond measure, they do not fall outside three categories: afflictions, karmic hindrances, and retribution. These three evil dharmas are the dharmas that obstruct the holy path and block the excellent retribution of humans and devas. Thus the sutras call them the three hindrances. For this reason the Buddhas and Bodhisattvas taught the skillful methods of repentance to remove and extinguish them. When these three hindrances are extinguished, then the six sense faculties, the ten evils, and even the eighty-four thousand defilements of worldly toil all become pure.

Today we, named........................................, with all the sincerity of our hearts, rousing a supreme mind, repent of the three hindrances. To extinguish the three hindrances, we must employ these mindful thoughts: first we must arouse seven supreme states of mind as skillful means, and only afterward remove and extinguish them:

First is a mind of shame and humiliation; second, a mind of dread and fear; third, a mind of weariness and aversion; fourth, the mind of bodhi; fifth, a mind that regards enemy and intimate as equal; sixth, a mind that thinks of repaying the Buddha's kindness; seventh, a mind that contemplates that the nature of sin is fundamentally empty.

First, the mind of shame and humiliation: we reflect that we and the Buddha Sakyamuni were alike ordinary worldlings, yet the World-Honored One attained the Way and since then has passed through kalpas as numerous as the dust of the sands, while we still wallow together in the six sense-objects and drift round and round within the cycle of birth and death, not knowing when we shall escape. Truly this is the most shameful and humiliating thing in all the world.

Second, the mind of dread and fear: while we are ordinary worldlings, the karmas of body, speech, and mind constantly accord with sin. Through these causes and conditions, after death we must fall into the hells, the realm of hungry ghosts, and the realm of animals, suffering without end. Truly this is something to be alarmed at and to dread.

Third, the mind of weariness and aversion: we should constantly contemplate together that within the path of birth and death there is only impermanence, suffering, emptiness, non-self, impurity, and falsity—like bubbles on the water that rise and burst, revolving back and forth like the turning of a wheel; with the added burnings of birth, old age, sickness, and death, and the eight sufferings that scorch us without cease.

Let us examine the very body, from head to foot, with its thirty-six things: hair of the head, hair of the body, teeth, nails, the discharge of the eyes, tears, mucus, saliva, dandruff, sweat, feces, urine, the thick skin, the thin skin, blood, flesh, sinews, vessels, bones, marrow, the fat of the membranes, the liquid fat, the brain, the membranes, the spleen, the kidneys, the heart, the lungs, the liver, the gall, the intestines, the stomach, red phlegm, white phlegm, the raw viscera, the cooked viscera—constantly excreting through the nine orifices.

Thus the sutra says: "This body is a vessel containing all sufferings and afflictions, filled to overflowing with impurity; therefore the wise never cherish it." Since within the cycle of birth and death there are such loathsome things, truly this is something to be anxious about and to be wearied by!

Fourth, arousing the mind of bodhi. The sutra says: "One should aspire to the body of a Buddha, for the body of a Buddha is the Dharma-body. This Dharma-body is born of immeasurable merit and wisdom, born of cultivating the six paramitas, born of loving-kindness, compassion, sympathetic joy, and equanimity, born of cultivating the thirty-seven factors that aid bodhi. From these merits and wisdoms a Tathagata is born. To obtain such a body, one must arouse the mind of bodhi, seeking to attain the All-Knowledge-of-All-Modes; the Permanent, Blissful, Self, and Pure; to realize the fruit of sarvajna; to purify the Buddha-lands; to bring sentient beings to fulfillment; and to grudge neither body, life, nor possessions."

Fifth, the mind that regards enemy and intimate as equal: toward all sentient beings, opening the heart of loving-kindness and compassion without distinguishing "self and other." For if one still sees the "enemy" as different from the "intimate," there is still discrimination. Because there is discrimination, there is grasping and attachment; because there is grasping and attachment, afflictions arise; because afflictions arise, evil karma is created; because evil karma is created, retribution comes to be.

Sixth, the mind that thinks of repaying the Buddha's kindness. The Tathagata, throughout immeasurable kalpas, for our sake gave up even his head, eyes, marrow, brain, hands, feet, bones, and flesh, his kingdoms and citadels, his wife and children, his elephants and horses, his seven treasures, practicing austerities and ascetic discipline. Such grace and kindness are truly difficult to repay.

Therefore the sutra says: "Even if one were to bear him upon one's head and carry him upon one's shoulders through kalpas as numerous as the sands of the Ganges, it would still be difficult to repay the Buddha's kindness. If we wish to repay the kindness of the Tathagata, then in this life we must be valiant and diligent, striving to endure hardship and toil, grudging neither body nor life in establishing the Triple Gem, propagating the Mahayana teaching, delivering sentient beings, and together entering the rank of Right Enlightenment."

Seventh, the mind that contemplates that the nature of sin is not real: sin has no nature of its own; it arises through causes and conditions and is formed through delusion and inversion. Since it arises through causes and conditions, it is also extinguished through causes and conditions. The cause and condition that produces sin is to draw near to evil companions and create endless karma. The cause and condition that extinguishes sin is, this very day, to purify the mind and repent. Therefore the sutra teaches: "The nature of sin is neither within, nor without, nor in between. One should know that the nature of sin is fundamentally empty."

Having aroused these seven states of mind as above, we further turn our thoughts toward the Buddhas of the ten directions, together with the sages and saints, and with reverence join our palms, laying bare our innermost hearts, expressing our hearts in earnest entreaty, in painful shame, repenting. Repenting in this way, what sin will not be extinguished, what merit will not be born? But if one does not repent with all one's heart and only goes on procrastinating in indolence, indulging one's feelings in dissipation, then one merely wearies oneself and gains no benefit at all.

Moreover, human life is impermanent, like the whirling of a torch. When the breath goes out and does not return, this body becomes the same as ashes and dust, and the suffering retribution within the three realms one must oneself undergo; one cannot rely upon money, wealth, or treasures to contrive an escape, but remains forever in a dark and dim condition with no fixed term of pardon, suffering alone, with none to take one's place.

Do not suppose that because in this present life you have committed no sin, you need not earnestly seek to repent—for the sutra says: "The ordinary worldling, every time he moves his foot and lifts his step, commits sin." Furthermore, in past lives we have committed many evil karmas beyond all reckoning, and they constantly follow us like a shadow follows the form. If one does not repent, then one's evil sins grow deeper day by day.

Know, then, that whoever conceals his own sins—even the Buddha cannot pardon him; whereas one who reveals them in order to repent—him the venerable Vimalakirti respects and esteems. Therefore know that sentient beings remain forever sunk in the sea of suffering precisely because of the habit of concealing their sins. For this reason we today beseech to disclose and repent, daring not to conceal anything.

The three hindrances: first, afflictions; second, karmic hindrances; third, retribution. These three hindrances are mutually cause for one another: thus from afflictions evil karma is born, and from evil karma suffering retribution must be undergone. Therefore today we beseech to repent with all our hearts.

First, we repent of the karmic hindrances and afflictions, for all these afflictions are produced by the mind. And when the mind-karma arises, the body-karma and speech-karma are set in motion accordingly. The mind-karma has greed, has anger, has delusion. Because of delusion, wrong views arise and many evil deeds are committed. Therefore the sutra says: "The three karmas of greed, anger, and delusion cause sentient beings to fall into the three realms: the hells, the hungry ghosts, and the animals, suffering without end. Even if they obtain a human body, they must still undergo the evil retributions of affliction: poverty, want, and orphanhood, together with a violent, stubborn, dull-witted nature that cannot tell right from wrong."

Since the mind-karma has produced so many evil fruits, today we, with all the sincerity of our hearts, devote our whole body and life and take refuge in the Buddhas, the Bodhisattvas, and the holy ones, who have penetrated the truth and have every means of admonition and reproof. These afflictions are called foes and enemies, because afflictions cut off the root of wisdom and the wisdom-life of sentient beings; these afflictions are also called a violently rushing torrent, because they sweep sentient beings into the sea of suffering of birth and death;

these afflictions are also called fetters and chains, because they bind sentient beings within the prison of birth and death so that they can never escape, but must keep revolving forever within the six destinies and the four kinds of birth, creating endless evil karma and undergoing suffering retribution without cease.

Thus we know that all these calamities arise from afflictions. Therefore today, rousing a superior mind, we beseech to repent.

From beginningless time until now, we have undergone retribution within the six destinies; wherever there is consciousness, we have constantly harbored delusion and confusion filling our hearts. Some sins we created on account of the seeds of the three poisons; some sins we created on account of the three outflows; some sins we created on account of the three sufferings; some sins we created on account of the three inversions; some sins we created out of craving for the three forms of existence. Such sins are immeasurable and boundless, afflicting and disturbing all four kinds of sentient beings throughout the six destinies. Today, in shame, we beseech to repent of them all.

Furthermore, we, from beginningless time until now, have created all sins on account of the four abodes; have created all sins on account of the four floods; have created all sins on account of the four graspings; have created all sins on account of the four attachments; have created all sins on account of the four conditions; have created all sins on account of the four great elements; have created all sins on account of the four knots that bind; have created all sins on account of the four cravings; have created all sins on account of the four kinds of birth.

Such sins are immeasurable and boundless, afflicting and disturbing all sentient beings throughout the six destinies. Today, in shame, we beseech to repent of them all.

Furthermore, we, from beginningless time until now, have created all sins on account of the five abodes; have created all sins on account of the five hindrances; have created all sins on account of the five forms of stinginess; have created all sins on account of the five views; have created all sins on account of the five minds. Such afflictions are immeasurable and boundless, afflicting and disturbing all sentient beings throughout the six destinies. Today we disclose them and beseech to repent.

Furthermore, we, from beginningless time until now, have created all sins on account of the six sense faculties; have created all sins on account of the six consciousnesses; have created all sins on account of the six perceptions; have created all sins on account of the six feelings; have created all sins on account of the six formations; have created all sins on account of the six cravings; have created all sins on account of the six doubts. Such afflictions are immeasurable and boundless, afflicting and disturbing all sentient beings throughout the six destinies. Today, in shame, we disclose them and beseech to repent.

Furthermore, we, from beginningless time until now, have created all sins on account of the seven outflows; have created all sins on account of the seven proclivities; have created all sins on account of the eight inversions; have created all sins on account of the eight defilements; have created all sins on account of the eight sufferings. Such afflictions are immeasurable and boundless, afflicting and disturbing all sentient beings throughout the six destinies. Today we disclose them and beseech to repent.

Furthermore, we, from beginningless time until now, have created all sins on account of the nine vexations; have created all sins on account of the nine bonds; have created all sins on account of the nine conditions; have created all sins on account of the ten afflictions; have created all sins on account of the ten entanglements; have created all sins on account of the eleven pervading proclivities; have created all sins on account of the twelve sense-bases; have created all sins on account of the sixteen views and opinions; have created all sins on account of the eighteen elements; have created all sins on account of the twenty-five "selves"; have created all sins on account of the sixty-two views;

have created all sins on account of the ninety-eight proclivities and the one hundred and eight afflictions of views and of cultivation, which day and night flicker and flare, opening the gate of the outflows and producing all sins, disturbing and afflicting the sages and saints and the four kinds of sentient beings, filling the three realms and overspreading the six destinies with no place left to flee or hide.

Today, with all the sincerity of our hearts, we earnestly entreat, turning toward the Buddhas of the ten directions, the venerable Dharma, and the holy assembly; in shame we lay bare all and beseech to repent.

We vow that, by virtue of the merit of repenting of all the afflictions of the three poisons, we vow that in life after life, kalpa after kalpa, we may obtain the three kinds of wisdom and the three illuminations, may extinguish the three sufferings, and fulfill the three vows. We further vow that, by virtue of the merit of having repented of all the afflictions arising from the four kinds of consciousness, we, named.........................., in life after life, kalpa after kalpa, may broadly unfold the four minds of equanimity, establish the four faith-deeds, extinguish the four evil destinies, and obtain the four fearlessnesses.

We vow that, by virtue of the merit of having repented of all the afflictions arising from the five hindrances, we, named..., in life after life, kalpa after kalpa, may indeed escape the five destinies, establish the five roots, the five kinds of pure eyes, and accomplish the Dharma-body of the five parts. We further vow that, by virtue of the merit of having repented of all the afflictions of the six feelings, we, named.........................., in life after life, kalpa after kalpa, may be fully endowed with the six kinds of spiritual penetration and the six paramitas, may not be deluded by the six sense-objects, and may constantly accomplish the six wondrous practices.

We further vow that, by virtue of the merit of repenting of all the afflictions arising from the seven outflows, the eight defilements, the nine bonds, and the ten entanglements, we, named.........................., in life after life, kalpa after kalpa, may sit upon the flower of the seven purities, may bathe in the waters of the eight liberations, may possess the wisdom of the nine severances, and may accomplish the practice of the ten stages.

We further vow that, by virtue of the merit of repenting of all the afflictions arising from the eleven pervading proclivities, the twelve sense-bases, and the eighteen elements, we, named.........................., in life after life, kalpa after kalpa, may understand the eleven kinds of emptiness, may have our minds constantly rest upon these emptinesses, may freely turn and expound the Dharma-wheel of the twelve kinds of practice, and may be fully endowed with the eighteen distinctive qualities, so that immeasurable merits are all brought to perfection.

Having made these vows, with single-minded sincerity we duly pay homage to the Buddhas:

Namo Vairocana Buddha,

Namo Original Teacher Sakyamuni Buddha,

Namo Amitabha Buddha,

Namo Maitreya Buddha,

Namo Dragon-Lineage Supreme Honored King Buddha,

Namo Enlightenment-Flower Settled Sovereign King Buddha,

Namo Kasaya-Banner Buddha,

Namo Lion's Roar Buddha,

Namo Manjusri Bodhisattva,

Namo Samantabhadra Bodhisattva,

Namo Mahasthamaprapta Bodhisattva,

Namo Ksitigarbha King Bodhisattva,

Namo Great Adornment Bodhisattva,

Namo Avalokitesvara (Contemplating-at-Ease) Bodhisattva.

Having paid homage to the Buddhas, we next repent.

The method of repentance is precisely to mend the faults that have passed, to extinguish evil and to do good. Among the people of the world, who is without fault? Even those in the rank of the learners (saiksa), should they lose right mindfulness for a moment, are still beset by arising afflictions; and the Arhats, at times when their accumulated residues are stirred up, still commit certain karmas of body, speech, and mind—how much less can the ordinary worldling escape sin and fault!

Those who have resolve, knowing it beforehand, at once repent and mend their faults; but the deluded and foolish conceal them, so that their sins overflow ever more and pile up over long days, with no knowing when they may awaken. If one knows shame and lays bare one's faults in repentance, then not only are sins extinguished, but immeasurable merit is added, building up the subtle and wondrous fruit of Nirvana of the Tathagata.

To practice the method of repentance, one must first make the body solemn and well-composed, gaze reverently upon the holy images, arouse a mind of reverence, follow the method of contemplation, entreat with all one's heart, and keep the mind reflecting upon two matters. First, one must reflect that body and life are hard to preserve as constant, and once they are shattered there is no knowing when they may be regained.

If one does not meet the Buddhas and the sages and saints, but instead meets evil companions and creates yet more sinful karma, one will fall into perilous chasms and deep abysses. Second, one must reflect that today, although we have met the right Dharma of the Tathagata, yet we do not, for the sake of the Buddha-Dharma, continue the lineage of the holy ones, cleanse the three karmas of body, speech, and mind, and conduct ourselves according to wholesome dharmas; instead we privately do evil deeds, deliberately concealing them, saying that others do not know and that this one and that one do not see, hiding them deep in the heart and brazenly feeling no shame.

Truly this is the most foolish and deluded thing in all the world.

The Buddhas of the ten directions, the great Bodhisattvas, and the good spirits—when do they ever fail to use the pure divine eye to behold completely all the evil sins we have created?

Moreover, the spirits in the realms of darkness record sins and merits without the slightest error. As for those who have committed sins, after they die, they are seized by the ox-headed jailers, who haul their spirit-souls and present them before Yama to be examined as to right and wrong. At that time all the foes and enemies stand forth as witnesses, saying: "In former times you slaughtered me, killed me, boiled, stewed, parched, and roasted me..."; or saying: "In former times you robbed and plundered, taking away all my money and wealth, scattering my family and relations; today at last I have the occasion to stand before you as a clear witness—how can you conceal it any longer? You can only resign yourself to bearing your former sins."

The sutra states clearly: in the hells there is never an unjust judgment. Whatever sins a person ordinarily commits—though he may have forgotten them—when death comes, those forms and signs, produced by all the cruel evil karmas created before, all appear and say: "Long ago, while at my side, you committed such evil sins; how now can you conceal them?" At that moment the sinner has no place left to hide; and just then Yama grinds his teeth, reproaches him, and casts him into the hells for immeasurable kalpas, with no hope of escape.

This affair is not something foreign or remote, nor has it anything to do with others: it is created by oneself and must be undergone by oneself. Even between the closest of kin, father and son, once the retribution comes face to face, they still cannot take one another's place.

Therefore now, while we together have obtained a human body, healthy and free of sickness and disease, we should strive in cultivation, racing against our own life-span; for when the great calamity arrives, repentance will be too late. For this reason we, with all the sincerity of our hearts, beseech to repent.

From beginningless time until now, we have been veiled by ignorance, and our minds and intellects, through afflictions, have created all evil karmas throughout the three times. Sometimes, indulging in sensual pleasures, we gave rise to the "affliction of craving and desire"; sometimes, in anger and resentment, we gave rise to the "affliction of harming and injuring"; sometimes, with mind and intellect darkened, we gave rise to the "affliction of not understanding clearly"; sometimes, with self-conceit and arrogance, we gave rise to the "affliction of haughtiness"; sometimes, doubting the right Way, we gave rise to the "affliction of hesitation and doubt"; sometimes, denying cause and effect, we gave rise to the "affliction of wrong views that lead astray";

sometimes, not knowing that body and circumstances arise from the conjunction of causes and conditions, we gave rise to the "affliction of grasping at a self"; sometimes, deluded within the three times, we gave rise to the "affliction of grasping at permanence and grasping at annihilation"; sometimes, drawing near to false dharmas, we gave rise to the "affliction of clinging to views"; sometimes, mistakenly following false teachers, we gave rise to the "affliction of clinging to precepts"—even to the point that, through all the four kinds of grasping, there arose the "affliction of mistaken attachment and clinging..." Today, with all the sincerity of our hearts, we beseech to repent of them all.

Furthermore, from beginningless time until now, because of a niggardly, miserly, grudging disposition, there arose the "affliction of stinginess and meanness"; because of not restraining the six sense faculties, there arose the "affliction of dissipation"; because of setting the mind to do foul and cruel deeds, there arose the "affliction of impatience"; because of laziness and sloth, there arose the "affliction of lacking diligence"; because of constant doubting and idle, rambling worry, there arose the "affliction of investigation and inquiry"; because of being deluded by the objects of contact, there arose the "affliction of not understanding"; because of following the eight worldly habits, there arose the "affliction of self and other";

because of deceit—praising to the face and disparaging behind the back—there arose the "affliction of a mind that is not upright"; because of being coarse, stiff, and hard to teach, there arose the "affliction of being unharmonious"; because of being quick to anger and hard to please, there arose the "affliction of rancor and resentment"; because of envy and slander that stir up trouble, there arose the "affliction of ferocity"; because of brutal and venomous cruelty, there arose the "affliction of deep malice"; because of going against the holy Way, there arose the "affliction of inversion and distortion";

because of following along with the current of birth and death and failing to extinguish the twelve links of dependent origination, there arose the "affliction of revolving and circling"—even to the point that, through the ground of ignorance, from beginningless time there arose afflictions as numerous as the sands, giving rise to the four grounds of abode and producing the bitter fruits within the three realms.

The bitter fruits of affliction are immeasurable and boundless, afflicting and disturbing the sages and saints and the four kinds of sentient beings throughout the six destinies. Today, before the Buddhas of the ten directions, the venerable Dharma, and the holy assembly, we lay all bare and beseech to repent.

We vow that, by virtue of the merit of having repented of the afflictions of greed, anger, and delusion produced by the mind-karma, in life after life, kalpa after kalpa, we may break the banner of arrogance, dry up the waters of craving and desire, extinguish the fire of anger and hatred, dispel the darkness of delusion, pull up the root of doubt and confusion, tear apart the net of wrong views, clearly understand the three realms to be like a prison, the four great elements to be like venomous snakes, the five aggregates to be like foes, and the six entrances to be empty and void, falsely feigning closeness and friendliness;

that we may diligently cultivate the Noble Eightfold Path, cut off the source of ignorance, aim straight for Nirvana without ever halting or resting, and constantly set the mind to practice according to the thirty-seven aids to the Way, together with the ten paramitas, so that they are ever made manifest before us.

Having repented and made these vows, with all the sincerity of our hearts and full of faith, we reverently pay homage to the Ever-Abiding Triple Gem.