T85n2841_大佛略懺
大正藏第 85 冊 No. 2841 大佛略懺
No. 2841
大佛略懺一卷
夫欲禮懺必須先敬三寶。所以然者。三寶即是一切眾生良支福田。若能歸向者。則滅無量罪。長無量福。能會行者。離生死故得解脫樂。是故弟子某甲等歸依十方盡虛空界一切諸佛。歸依十方盡虛空界一切尊法。歸依十方盡虛空界一切聖僧弟子。今日所以懺悔者。正言無始以來在凡夫地莫問貴賤罪次無量。或因三業而生罪。或因六相而起過。或以自邪思惟。或藉外境起于染著。如是乃之十惡增長八萬千諸塵門牢。然其罪相雖復無量大而語為不出有三。何等為三。一者煩惱。二者是業。三是果報。此三種法能障聖道及以人天晙妙好事。是故經中目為三障。所以諸佛菩薩教依方便懺悔除滅此三滅者。則六根十惡乃至八萬四千諸塵牢門皆悉清凈。是故弟子今日運此增上晙心懺悔三欲滅。此三罪者當用何等心可令此罪滅待。先當興七種心以為方便。然其此罪乃可得滅。何等為七。一者慚愧。二者恐怖。三者厭離。四者發菩提心。五者怨親平等。六者念報佛恩。七者觀罪性定。第一慚愧者。自強我與釋迦如來同爲凡夫。如今世尊成道以來已經爾所塵沙劫數。而我等相與耽染六塵流浪生死永無出。其此寶天下可慚可愧
。可著可恥。第二恐怖者。既是凡夫身口意業常與罪相應。以是因緣命終之後應墮地獄畜生餓鬼受無量苦。如此實為可驚可恐可怖可懼。第三厭離者。相以當觀生死之中唯有無常苦空無我不凈。假如水上泡速起速滅流轉猶若車輪。生老病死八苦交煎無時慚息。眾等相與但觀自身從頭至足。其中但有三十六物。發毛爪齒膿囊涕唾生熟二藏大腸小腸脾腎心肺肝膽□唱肪膏膜腦筋骨髓大小便利九孔常流。是故經言。此身眾苦所集。一切皆不凈。何有慧者而當樂此身。生死既有而此種種惡法甚可患厭。第四發菩提心者。經言。常樂佛身者即法身也。從無量功德智慧生。從六波羅蜜生。從慈悲喜捨生。從世七助菩提法生。從如是等種種功德知慧生。如來身欲得佛身當發菩提心。求一切種知常樂我凈薩婆若果。凈佛國土成就眾生。于身命財無所憐惜。第五怨親平等者。於一切眾生起慈悲。無彼我相。何以故。爾若見怨親即是分別。以分別故起諸相著。相著因緣生諸煩惱。因緣造諸惡業。惡業因緣故得苦果。第六念報佛恩者。如來往昔無量劫中。舍頭目髓腦支節手足國域妻子象馬七珍。為我等故修諸苦行。此恩此德實難酬報。是故經言。若以頂戴兩肩符負于恒河沙劫亦不能報。我等欲報如來恩者。當於此世象猛精進得勞忍苦。不惜身
【現代漢語翻譯】 現代漢語譯本 可著可恥（應當感到羞恥）。第二恐怖者（第二種恐怖的事情）。既是凡夫的身口意業常常與罪惡相應。因為這樣的因緣，命終之後應當墮入地獄、畜生、餓鬼道，承受無量的痛苦。這實在是令人驚恐、害怕、恐懼的事情。第三厭離者（第三種應當厭離的事情）。應當觀察生死輪迴之中，只有無常、苦、空、無我、不凈。比如水上的氣泡，迅速產生又迅速破滅，流轉就像車輪一樣。生、老、病、死這八種苦難交相煎熬，沒有停止的時候。大家應當一起觀察自身，從頭到腳，其中只有三十六種不凈之物：頭髮、毛髮、指甲、牙齒、膿、鼻涕、唾液、生臟和熟臟、大腸、小腸、脾、腎、心、肺、肝、膽、痰、脂肪、膏、膜、腦、筋、骨、髓、大小便，九個孔竅經常流出不凈之物。所以經書上說：『此身是眾多痛苦聚集而成，一切都是不乾淨的，有智慧的人怎麼會貪戀這個身體呢？』生死既然有這些種種惡法，實在令人厭惡。第四發菩提心者（第四種發起菩提心的事情）。經書上說：『常樂佛身，就是法身。』從無量的功德智慧產生，從六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）產生，從慈、悲、喜、舍四無量心產生，從三十七助菩提法產生，從像這樣的種種功德智慧產生。如來的身體，想要得到佛身，應當發起菩提心，求得一切種智（佛的智慧），常、樂、我、凈的薩婆若果（一切智果），清凈佛國土，成就眾生，對於身命財產沒有絲毫的吝惜。第五怨親平等者（第五種怨親平等的事情）。對於一切眾生生起慈悲心，沒有彼此的分別。為什麼呢？如果看到怨家和親人，就是分別，因為分別的緣故，產生各種執著。因為執著的因緣，產生各種煩惱，因為煩惱的因緣，造作各種惡業，因為惡業的因緣，所以得到痛苦的果報。第六念報佛恩者（第六種念報佛恩的事情）。如來在往昔無量劫中，捨棄頭、目、髓、腦、肢節、手足、國域、妻子、象、馬、七寶，爲了我們這些眾生，修行各種苦行。這樣的恩德實在難以報答。所以經書上說：『如果用頭頂和雙肩頂戴、揹負于恒河沙劫的時間，也不能報答。』我們想要報答如來的恩德，應當在這個世上勇猛精進，忍受勞苦，不惜身命。
【English Translation】 English version One should feel ashamed of evil deeds. The second cause for terror is that the body, speech, and mind of ordinary beings are constantly associated with sins. Due to this cause, after death, one should fall into hell, the animal realm, or the realm of hungry ghosts, and suffer immeasurable pain. This is truly frightening, terrifying, and dreadful. The third cause for aversion is that one should contemplate that within the cycle of birth and death, there is only impermanence, suffering, emptiness, non-self, and impurity. For example, like bubbles on water, arising and vanishing quickly, revolving like a wheel. The eight sufferings of birth, old age, sickness, and death torment us without ceasing. All of you should observe your own bodies from head to toe. Within them, there are only thirty-six impure substances: hair, body hair, nails, teeth, pus, mucus, saliva, raw and cooked organs, large intestine, small intestine, spleen, kidneys, heart, lungs, liver, gallbladder, phlegm, fat, grease, membrane, brain, tendons, bones, marrow, urine, feces, and the nine orifices constantly flowing. Therefore, the scriptures say, 'This body is a collection of all sufferings, everything is impure. How can a wise person delight in this body?' Since birth and death have these various evil dharmas, they are truly detestable. The fourth is to generate Bodhicitta (the mind of enlightenment). The scriptures say, 'The eternally joyful Buddha body is the Dharmakaya (the body of the Dharma).' It arises from immeasurable merit and wisdom, from the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), from the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), from the Thirty-seven Aids to Enlightenment. The body of the Tathagata (the Thus Come One), if one wishes to attain the Buddha body, one should generate Bodhicitta, seek the Sarvajna-fruit (the fruit of omniscience) of eternal joy, self, and purity, purify the Buddha lands, accomplish sentient beings, and have no attachment to body, life, or wealth. The fifth is equality towards enemies and loved ones. Generate loving-kindness and compassion towards all sentient beings, without the perception of self and others. Why? If you see enemies and loved ones, that is discrimination. Because of discrimination, various attachments arise. Because of the cause of attachment, various afflictions arise. Because of the cause of afflictions, various evil deeds are created. Because of the cause of evil deeds, one obtains painful results. The sixth is to remember and repay the Buddha's kindness. In the past, in immeasurable kalpas (eons), the Tathagata gave up his head, eyes, marrow, brain, limbs, hands, feet, kingdoms, wives, elephants, horses, and the seven treasures for the sake of us sentient beings, practicing various ascetic practices. This kindness and virtue are truly difficult to repay. Therefore, the scriptures say, 'If one were to carry them on the head and shoulders for as many kalpas as there are sands in the Ganges River, one could not repay them.' If we wish to repay the kindness of the Tathagata, we should be courageous and diligent in this world, endure hardship, and not spare our lives.
命建立三寶。佛通大乘廣化眾生同入正道。第七觀罪性空者。無有實相。從因緣生。顛倒而有。既從因緣而則可從因緣而滅。從因緣而生者。押近惡友造作無端。從因緣而滅者。即是今因沉心懺悔。是故經言。此罪相不在內。不在中間。故諸此罪從本是空生。如來等七種心已如緣相。十方諸佛賢聖擎拳合掌彼陳至到慚愧。改革舒歷心肝洗盪腸胃。如此懺悔亦何罪而不滅。亦何障而不消。若復正爾攸攸緩緩情虛往自勞形。於是何蓋。且復人命無常喻如轉燭一息不還。便向灰讓三塗苦報。即身應受可錢財寶貨促計求脫。窈窈冥冥恩赦無期。獨嬰此苦無受仗者。莫言我今生中無有此罪。所以不能墾到懺悔。經中道言。凡夫之舉足動步無非是罪。又復過生中皆悉成就無量惡業追逐行者。如影隨形。若不慚愧罪惡日深。故苞藏癡疵。佛教不許說悔先罪。凈名所尚故智長淪苦海。是由隱覆。是故弟子今日發露懺悔法。更相由藉因煩惱故以起惡業。惡業因緣故得果苦。是故弟子今日至心第一。先應懺悔煩惱障。又此煩惱諸佛菩薩入理聖人種種呵責。亦招此煩惱以為怨家。何故。能斷眾生慧命根故。亦招此煩惱瀑河能漂眾生入于生死大苦海故。亦招此煩惱以為羈鎖能系眾生於生死獄不能得出故。使以六道牽連死生不絕惡業無窮苦不息。
【現代漢語翻譯】 現代漢語譯本： 命建立三寶（佛、法、僧）。佛陀通達大乘佛法，廣泛教化眾生一同進入正道。第七觀是觀罪性本空，罪性沒有真實的自性，而是從因緣而生，由顛倒妄想而有。既然是從因緣而生，那麼也可以從因緣而滅。從因緣而生，是指親近惡友，造作各種不端的行為；從因緣而滅，就是現在以沉靜的心懺悔。所以經書上說：『罪的相狀不在內，不在外，也不在中間。』因此，一切罪惡從根本上說是空性所生。如來等七種心已經如實顯現了因緣之相。十方諸佛、賢聖們舉起拳頭，合起手掌，在他們面前誠懇至極地表達慚愧之情，徹底地改正過錯，舒展歷歷在目的心肝，洗滌腸胃。如此懺悔，還有什麼罪不能滅除？還有什麼業障不能消除？如果只是敷衍了事，慢慢吞吞，心懷虛情，徒勞地使身體疲憊，那又有什麼用呢？況且人的生命無常，就像轉動的蠟燭一樣，一口氣不來，便要墮入灰暗的三塗（地獄、餓鬼、畜生）遭受苦報。即使現在就應該承受的苦報，也可以用錢財寶物來儘快地求得解脫，但那幽暗深遠，恩赦沒有期限，獨自承受這痛苦，沒有可以依靠的人。不要說我今生沒有這樣的罪，所以不能懇切地懺悔。經中說道：『凡夫的一舉一動，無非是罪。』而且過去生中已經造就了無量的惡業，追逐著修行者，就像影子跟隨形體一樣。如果不慚愧，罪惡就會日益加深，所以包藏過錯，佛教是不允許的。只說悔恨以前的罪過，凈名（維摩詰）所推崇的，故智慧長久地沉淪在苦海中，都是由於隱瞞掩蓋。所以弟子今天發露懺悔。更互相依靠，因為煩惱的緣故而生起惡業，惡業的因緣而得到苦果。所以弟子今天至誠懇切地，首先應該懺悔煩惱障。而且這煩惱，諸佛菩薩、證悟真理的聖人，都以種種方式呵斥它，也認為這煩惱是怨家。為什麼呢？因為它能斷絕眾生的慧命之根。也認為這煩惱是瀑流的河流，能漂流眾生進入生死的大苦海。也認為這煩惱是羈絆的鎖鏈，能把眾生束縛在生死牢獄中，不能出來。使得眾生在六道中牽連，生死輪迴不絕，惡業無窮無盡，痛苦永無止息。 English version: Instructing to establish the Three Jewels (Buddha, Dharma, Sangha). The Buddha, through the Mahayana, widely transforms sentient beings, guiding them together onto the right path. The seventh contemplation is observing the emptiness of the nature of sin, which has no real self-nature but arises from conditions and is born of inverted thoughts. Since it arises from conditions, it can also be extinguished by conditions. Arising from conditions refers to associating with bad friends and engaging in unwarranted actions; extinguishing from conditions refers to now repenting with a focused mind. Therefore, the sutra says, 'The appearance of sin is not within, not without, nor in between.' Thus, all sins are fundamentally born from emptiness. The seven kinds of minds, such as the Tathagata, have already manifested the aspect of conditions as they are. All Buddhas and sages of the ten directions raise their fists and join their palms, expressing utmost sincerity and shame before them, thoroughly correcting their faults, laying bare their hearts and livers, and washing their intestines and stomachs. With such repentance, what sin cannot be eradicated? What obstacle cannot be eliminated? If one is merely perfunctory, slow, and insincere, tiring the body in vain, what is the use? Moreover, human life is impermanent, like a flickering candle; with one breath not returning, one will fall into the dark three lower realms (hell, hungry ghosts, animals) to suffer. Even the suffering that one should receive now can be quickly sought to be escaped with money and treasures, but that is dark and distant, and pardon has no limit. One suffers alone, with no one to rely on. Do not say that I have no such sins in this life, so I cannot sincerely repent. The sutra says, 'The actions of ordinary people, every step they take, are nothing but sin.' Moreover, in past lives, countless evil deeds have been accumulated, pursuing the practitioner like a shadow follows the form. If one is not ashamed, sins will deepen day by day, so concealing faults is not allowed in Buddhism. Only speaking of regretting past sins, which is esteemed by Vimalakirti, causes wisdom to sink into the sea of suffering for a long time, all due to concealment. Therefore, disciples today reveal and repent. Relying on each other, because of afflictions, evil deeds arise, and from the conditions of evil deeds, suffering results. Therefore, disciples today, with utmost sincerity, should first repent of the obstacle of afflictions. Moreover, these afflictions are rebuked in various ways by all Buddhas, Bodhisattvas, and sages who have entered the truth, and they also regard these afflictions as enemies. Why? Because they can sever the root of sentient beings' wisdom-life. They also regard these afflictions as a torrential river that can drift sentient beings into the great sea of suffering of birth and death. They also regard these afflictions as fetters that can bind sentient beings in the prison of birth and death, preventing them from escaping. Causing sentient beings to be entangled in the six realms, the cycle of birth and death never ceases, evil deeds are endless, and suffering never stops.
【English Translation】 English version: Instructing to establish the Three Jewels (Buddha, Dharma, Sangha). The Buddha, through the Mahayana, widely transforms sentient beings, guiding them together onto the right path. The seventh contemplation is observing the emptiness of the nature of sin, which has no real self-nature but arises from conditions and is born of inverted thoughts. Since it arises from conditions, it can also be extinguished by conditions. Arising from conditions refers to associating with bad friends and engaging in unwarranted actions; extinguishing from conditions refers to now repenting with a focused mind. Therefore, the sutra says, 'The appearance of sin is not within, not without, nor in between.' Thus, all sins are fundamentally born from emptiness. The seven kinds of minds, such as the Tathagata, have already manifested the aspect of conditions as they are. All Buddhas and sages of the ten directions raise their fists and join their palms, expressing utmost sincerity and shame before them, thoroughly correcting their faults, laying bare their hearts and livers, and washing their intestines and stomachs. With such repentance, what sin cannot be eradicated? What obstacle cannot be eliminated? If one is merely perfunctory, slow, and insincere, tiring the body in vain, what is the use? Moreover, human life is impermanent, like a flickering candle; with one breath not returning, one will fall into the dark three lower realms (hell, hungry ghosts, animals) to suffer. Even the suffering that one should receive now can be quickly sought to be escaped with money and treasures, but that is dark and distant, and pardon has no limit. One suffers alone, with no one to rely on. Do not say that I have no such sins in this life, so I cannot sincerely repent. The sutra says, 'The actions of ordinary people, every step they take, are nothing but sin.' Moreover, in past lives, countless evil deeds have been accumulated, pursuing the practitioner like a shadow follows the form. If one is not ashamed, sins will deepen day by day, so concealing faults is not allowed in Buddhism. Only speaking of regretting past sins, which is esteemed by Vimalakirti, causes wisdom to sink into the sea of suffering for a long time, all due to concealment. Therefore, disciples today reveal and repent. Relying on each other, because of afflictions, evil deeds arise, and from the conditions of evil deeds, suffering results. Therefore, disciples today, with utmost sincerity, should first repent of the obstacle of afflictions. Moreover, these afflictions are rebuked in various ways by all Buddhas, Bodhisattvas, and sages who have entered the truth, and they also regard these afflictions as enemies. Why? Because they can sever the root of sentient beings' wisdom-life. They also regard these afflictions as a torrential river that can drift sentient beings into the great sea of suffering of birth and death. They also regard these afflictions as fetters that can bind sentient beings in the prison of birth and death, preventing them from escaping. Causing sentient beings to be entangled in the six realms, the cycle of birth and death never ceases, evil deeds are endless, and suffering never stops.
當知。皆是煩惱過患。是故弟子今日此增上善心歸依佛。如是十方盡虛空界一切三寶。
弟子從自無始如來至於今日。或在人天受報。有此心識常懷愚。或繁滿胸衿。或因三毒相造一切罪。或因三漏造一切罪因。或膺造一切罪。或因受造一切罪。或因三苦造一切罪。或因三假造一切罪。或因貪三有造一切罪。如是等罪無量無邊惱亂一切六道四生。今慚愧皆悉懺悔。又弟子無始以來至於今日。或因四識住造一切罪。或因四流造一切罪。或因四取造因四執造一切罪。或因四緣造一切罪。或因四大造一切罪。或因四縛造一切罪。或因四食造一切罪。或因四生皆悉懺悔。又復弟子無始以來至為今日。或因五住地煩惱造一切罪。或因五受相造一切罪。或因五蓋造一切罪。或因五慳造一切。或因五見造一切罪。或因五心造一切罪。如是等罪煩惱。