Chinese
大正藏第 45 册 No. 1910 慈悲水忏法 No. 1910 御制水忏序 夫三昧水忏者。因唐悟达国师知玄。遇迦诺迦尊者。以三昧水为濯积世怨仇。知玄遂演大觉之旨。述为忏文。普利将来甚盛心也。其为福德莫可涯涘。所谓三昧者。正受之名也。不受诸受乃为正受。真空寂定此心不动。其要使人求之于己而已。盖人之生于世也。自非上智之资。岂能无故作误为之愆。或宿世冤业之绕。如来广慈悲之念。启忏悔之门。苟能精白一心忏悔。为善则积累罪业一旦冰释。譬诸水也。身之烦而濯之无不清。衣之污而浣之无不洁。器之秽而溉之无不净。其几不逾于方寸之间而已矣。故曰。心者身之神明。所为善则善应。所为恶则恶应。若影之随形响之随声。其效验之捷速不爽毫发。此三昧水忏之作。所以利于人也。其功博哉。恒惟知玄以十世高僧尚负宿报。矧常人乎。昔孙皓秽犯金像。阴遭谴罚。忏悔自陈祸即消释。法佐交车议师不慎幽独。师重加责以忏获免。若此者固多。凡人揆之于心。岂能无愧。匪由忏悔。曷以涤除端能趋进善涂。一丝恶念不萌于心。则灾祸潜消福德增长。若雨润群卉。生息繁茂。目虽不睹。而阴受其滋益者多矣。然则三昧者。其惟在于人心。而不必他求也。朕 现代汉语译本 大正藏第四十五册，编号1910，慈悲水忏法。 编号1910 御制水忏序 三昧水忏的由来是这样的：唐朝的悟达国师知玄，遇到了迦诺迦尊者（尊者名号），用三昧水洗去了他多世积累的怨仇。知玄于是阐扬大觉的宗旨，写成了忏文，普遍利益后世，功德非常盛大。这其中的福德是无法估量的。所谓‘三昧’，就是‘正受’的名称。不接受各种感受，才能达到真正的接受。真空寂定，内心不动摇。关键在于让人从自身去寻求。人活在世上，如果不是具有上等智慧的人，怎么可能不犯错误呢？或者被宿世的冤业缠绕。如来怀着广大的慈悲之心，开启了忏悔之门。如果能够以纯洁的心一心忏悔，努力行善，那么积累的罪业就会像冰一样立刻消融。这就像水一样，身体脏了，用水洗涤没有不干净的；衣服脏了，用水洗涤没有不洁净的；器物脏了，用水冲洗没有不干净的。这些道理其实就在我们的一寸心中。所以说，心是身体的神明，做了善事就会有善报，做了恶事就会有恶报，就像影子跟随形体，回声跟随声音一样。它的效果快速而准确，不会有丝毫差错。这就是三昧水忏的作用，它可以利益世人，功德非常广大。总是想到知玄这样十世的高僧尚且有宿世的果报，更何况是普通人呢？过去孙皓（三国时期吴国末代皇帝）亵渎佛像，暗中遭受惩罚，忏悔之后灾祸立刻消除。法佐和尚与女子私下议论，知事僧不谨慎独自前往，法佐和尚严厉责备知事僧，知事僧忏悔后得以免罪。这样的例子有很多。人们扪心自问，难道不会感到惭愧吗？如果不通过忏悔，又怎么能够洗涤罪恶，走上正道呢？如果一丝恶念都不在心中萌生，那么灾祸就会悄悄消失，福德就会增长，就像雨水滋润各种草木，使其生长繁茂一样。虽然眼睛看不见，但暗中受到滋养的地方有很多。这样看来，三昧，其实就在于人心，而不必向外寻求。朕
English
English version T45 No. 1910 The Compassionate Samadhi Water Repentance Dharma No. 1910 Imperial Preface to the Water Repentance The Samadhi Water Repentance originated when the Tang Dynasty's National Teacher Wuda Zhixuan encountered Venerable Kanaka (name of a venerable), who used Samadhi water to wash away his accumulated grievances from many lifetimes. Zhixuan then expounded the essence of Great Enlightenment and composed the repentance text, benefiting future generations immensely. The merit and virtue of this practice are immeasurable. 'Samadhi' means 'right reception.' Only by not accepting various sensations can one attain true reception. In the emptiness of true reality and stillness, the mind remains unmoved. The key is for people to seek it within themselves. People are born into this world, and unless they possess superior wisdom, how can they avoid making mistakes? Or they may be entangled by karmic debts from past lives. The Tathagata, with great compassion, opened the door of repentance. If one can sincerely and wholeheartedly repent and strive to do good, then accumulated sins will dissolve instantly like ice. It is like water: a dirty body is cleansed when washed; dirty clothes are made clean when laundered; and dirty utensils are purified when rinsed. These principles are contained within our square inch of the heart. Therefore, it is said that the heart is the spirit of the body; good deeds bring good rewards, and evil deeds bring evil consequences, just as shadows follow forms and echoes follow sounds. Its effects are swift and accurate, without the slightest deviation. This is the purpose of the Samadhi Water Repentance, to benefit people, and its merit is vast. Always remember that even a high monk like Zhixuan, who had lived for ten lifetimes, still bore the consequences of past karma. How much more so for ordinary people? In the past, Sun Hao (last emperor of the Kingdom of Wu during the Three Kingdoms period) desecrated Buddhist images and secretly suffered punishment. After repenting, the disaster immediately disappeared. The monk Fazuo discussed privately with a woman, and the monastic supervisor was careless and went alone. Fazuo severely reprimanded the supervisor, who was spared punishment after repenting. There are many such examples. People should examine their own hearts and ask themselves if they do not feel ashamed. If not through repentance, how can they cleanse their sins and embark on the path of goodness? If not a single evil thought arises in the mind, then disasters will quietly disappear, and merit and virtue will increase, just as rain nourishes all kinds of plants, causing them to grow luxuriantly. Although the eyes cannot see it, there are many places that are secretly nourished. Thus, Samadhi lies within the human heart and need not be sought elsewhere. I --------------------------------------------------------------------------------
Chinese
遂书此。以冠于篇。并以锓梓。作方便利益。是为汲大海之三昧。以遍周沙界。灌濯尘劫者也。观于斯者尚慎其所趋向哉。 永乐十四年七月初一日 慈悲道场水忏序 窃谓圣教经律论藏译席所翻之外。尔后群贤制作未有无所感而为之者乎。若条陈枚举品别而言未易纪极。即此灵文而曰水忏者请言其由。昔唐懿宗朝有悟达国师知玄者。未显时尝与一僧邂逅于京师。忘其所寓之地。其僧乃患迦摩罗疾。众皆恶之。而知玄与之为邻时时顾问略无厌色因分袂其僧感其风义。祝之曰。子向后有难可往西蜀彭州茶陇山相寻。其山有二松为志。后悟达国师居安国寺道德昭著。懿宗亲临法席。赐沉香为法座。思渥甚厚。自尔忽生人面疮于膝上。眉目口齿俱备。每以饮食喂之则开口吞啖与人无异。遍召名医皆拱手默默。因记昔日同住僧之语。竟入山相寻。值天色已晚彷徨四顾。乃见二松于烟云间。信期约之不诬。即趋其所。崇楼广殿金碧交辉。其僧立于门首。顾接甚欢。因留宿。遂以所苦告之。彼云无伤也。岩下有泉明旦濯之即愈。黎明童子引至泉所方掬水间。其人面疮遂大呼未可洗。公识达深远考究古今。曾读西汉书袁盎晁错传否。曰曾读。既曾读之宁不知袁盎杀晁错乎。公即袁盎吾即晁错也。错腰斩东市其冤为 现代汉语译本： 因此写下这些文字，放在篇首，并付梓印刷，作为方便众生的利益。这就像从大海中汲取三昧（Samadhi，指精神高度集中和统一的状态），遍布整个沙界（Sahaloka，指我们所居住的这个世界），灌溉洗涤尘世的劫难。看到这些文字的人，希望谨慎自己的趋向啊。 永乐十四年七月初一日 慈悲道场水忏序 我私下认为，圣教的经、律、论三藏（Tripitaka，佛教经典的总称）翻译之外，后来的贤士大德们的著作，没有哪一篇是无感而发的吧？如果要逐条陈述、枚举分类，实在难以穷尽。就说这篇灵验的文章，名为《水忏》，请让我说说它的由来。从前唐懿宗时期，有位悟达国师（Wu Da National Teacher）知玄（Zhi Xuan），未显达时曾在京城与一位僧人相遇，忘记了僧人居住的地方。那位僧人患了迦摩罗疾（Kāmala disease，一种严重的皮肤病），大家都厌恶他，只有知玄与他为邻，时常问候，没有丝毫厌烦的神色。分别时，那位僧人感激他的情义，祝愿他说：‘你以后有难，可以去西蜀彭州茶陇山找我，那里有两棵松树作为标志。’后来，悟达国师住在安国寺，道德高尚，懿宗亲自驾临他的法座，赐予沉香木作为座位，恩宠非常深厚。从此以后，忽然在他的膝盖上生出一个人面疮，眉毛、眼睛、口齿都具备，每次用饮食喂它，它就张口吞吃，与人没有区别。遍请名医，都拱手沉默，束手无策。于是他记起昔日同住的僧人的话，竟然入山寻找。正值天色已晚，他彷徨四顾，才在烟云间看到两棵松树，相信之前的约定不假，立即前往那里。只见崇楼广殿，金碧交辉，那位僧人站在门口，热情地接待了他，并留他住宿。于是他把自己的痛苦告诉了僧人，僧人说：‘没有关系，岩石下有泉水，明天用泉水洗涤就会痊愈。’黎明时分，童子引领他到泉水边，他刚要掬水，那人面疮就大声呼喊：‘不能洗！’您知识渊博，考究古今，曾经读过《西汉书·袁盎晁错传》吗？’回答说：‘曾经读过。’‘既然读过，难道不知道袁盎（Yuan Ang）杀晁错（Chao Cuo）的事情吗？您就是袁盎，我就是晁错啊。晁错在东市被腰斩，冤屈太深了
English
English version: Therefore, I write this down to place it at the beginning of the text and have it printed, as a means of convenient benefit. This is like drawing Samadhi (指精神高度集中和统一的状态) from the great ocean, pervading the entire Sahaloka (指我们所居住的这个世界), irrigating and cleansing the kalpas (劫难) of the world. Those who see these words, I hope they are cautious of their direction. The first day of the seventh month of the fourteenth year of Yongle Preface to the Water Repentance of the Compassionate Samadhi I privately believe that, apart from the translation of the Sutras, Vinaya, and Shastras (Tripitaka, 佛教经典的总称) of the Holy Teachings, none of the works of later virtuous people were created without feeling. If we were to list and enumerate them item by item, it would be difficult to exhaust. Speaking of this efficacious text called 'Water Repentance', please allow me to tell its origin. Once upon a time, during the reign of Emperor Yizong of the Tang Dynasty, there was a National Teacher Wu Da (Wu Da National Teacher), named Zhi Xuan (Zhi Xuan). Before he became prominent, he encountered a monk in the capital, forgetting where the monk resided. That monk was suffering from Kāmala disease (一种严重的皮肤病), and everyone detested him, but Zhi Xuan lived next to him, often inquiring about him, without the slightest hint of disgust. When they parted, the monk was grateful for his kindness and wished him well, saying: 'If you encounter difficulties in the future, you can go to Chalong Mountain in Pengzhou, Western Shu, to find me. There are two pine trees there as a sign.' Later, National Teacher Wu Da lived in Anguo Temple, his virtue was renowned, and Emperor Yizong personally visited his Dharma seat, bestowing sandalwood as a seat, with very deep favor. From then on, a human-faced sore suddenly grew on his knee, complete with eyebrows, eyes, and teeth. Every time he fed it with food and drink, it would open its mouth and swallow it, no different from a human. He summoned famous doctors everywhere, but they all folded their hands in silence, at a loss. Then he remembered the words of the monk he had lived with in the past, and actually went into the mountains to find him. It was already late in the day, and he looked around in bewilderment, only to see two pine trees in the mist and clouds, believing that the previous agreement was not false, and immediately went there. He saw towering buildings and broad halls, resplendent in gold and jade. The monk stood at the door, warmly received him, and invited him to stay overnight. So he told the monk about his suffering. The monk said: 'It doesn't matter, there is a spring under the rock, washing it with the spring water tomorrow will cure it.' At dawn, a boy led him to the spring. Just as he was about to scoop up the water, the human-faced sore shouted loudly: 'You can't wash it!' You are knowledgeable and have studied the past and present. Have you ever read the 'Biography of Yuan Ang and Chao Cuo' in the 'Book of Western Han'? 'He replied: 'I have read it.' 'Since you have read it, don't you know that Yuan Ang (Yuan Ang) killed Chao Cuo (Chao Cuo)? You are Yuan Ang, and I am Chao Cuo. Chao Cuo was cut in half at the waist in the East Market, and the injustice was too deep --------------------------------------------------------------------------------
Chinese
何如哉。累世求报于公而公十世为高僧。戒律精严报不得其便。今汝受人主宠遇过奢。名利心起。于德有损。故能害之。今蒙迦诺迦尊者洗我以三昧法水。自此以往不复与汝为冤矣。悟达闻之凛然魂不住体。连忙掬水洗之。其痛彻髓绝而复苏。觉来其疮不见。乃知圣贤混迹非凡情所测。再欲瞻敬回顾。寺宇不可复见。因卓庵其所。遂成招提。迨我宋朝至道年中赐名至德禅寺。有高僧信师古作记纪其事甚详。悟达当时感其殊异。深思积世之冤。非遇圣人何由得释。因述为忏法。朝夕礼诵。后传播天下。今之忏文三卷者乃斯文也。盖取三昧水洗冤业为义。命名曰水忏。此悟达感迦诺迦之异。应正名立义报本而为之云耳。今辄叙夫故实标显先猷庶几开卷。若礼若诵者。知前贤事迹之有端。由历劫果因之不昧也。 启运慈悲道场忏法 一心归命三世诸佛 南无过去毗婆尸佛 南无尸弃佛 南无毗舍浮佛 南无拘留孙佛 南无拘那含牟尼佛 南无迦叶佛 南无本师释迦牟尼佛 南无当来弥勒尊佛 慈悲水忏法卷上 一切诸佛愍念众生。为说水忏道场总法。佛言。众生垢重。何人无罪何者无愆。凡夫愚行无明闇覆。亲近恶友烦恼乱心。立性无知恣心自恃。不信十方诸佛。不信尊法圣僧。不孝父母六亲眷属 现代汉语译本： 这是怎么回事呢？原来你累世想要报复我，但我十世都身为持戒精严的高僧，你无法找到机会。现在我受到皇帝的宠爱，生活过于奢侈，名利心也随之而起，这对于我的德行有所损害，所以你才能加害于我。现在蒙受迦诺迦尊者（Kanakamuni，过去七佛之一）用三昧法水洗涤，从此以后，我与你不再是冤家了。’悟达听了，惊恐万分，魂不附体，连忙捧水清洗。那痛苦彻入骨髓，昏厥后又苏醒。醒来后，发现疮已经不见了。这才明白圣贤混迹于世，不是凡人的情感所能测度的。他想要再次瞻仰，回头看时，寺庙已经不见了。于是就在那里建庵，后来成了寺院。到了宋朝至道年间，赐名为至德禅寺。有高僧信师古作了详细的记载。悟达当时感叹这种奇异的经历，深思累世的冤仇，如果不是遇到圣人，怎么能够得到解脱？因此撰述了忏法，早晚礼拜诵读，后来传播天下。现在流传的忏文三卷，就是这个。大概是取三昧水洗涤冤业的意义，命名为水忏。这是悟达感念迦诺迦尊者的奇异，应该正名立义，报本而作的。现在我叙述这些事实，彰显先贤的遗范，希望打开书卷，无论是礼拜还是诵读的人，都知道前贤事迹的由来，明白历劫果报因缘的不虚。 启运慈悲道场忏法 一心归命三世诸佛。南无过去毗婆尸佛（Vipassi，过去七佛之一）。南无尸弃佛（Sikhi，过去七佛之一）。南无毗舍浮佛（Vessabhu，过去七佛之一）。南无拘留孙佛（Kakusandha，过去七佛之一）。南无拘那含牟尼佛（Kanakamuni，过去七佛之一）。南无迦叶佛（Kassapa，过去七佛之一）。南无本师释迦牟尼佛（Sakyamuni，现世佛）。南无当来弥勒尊佛（Maitreya，未来佛）。 慈悲水忏法卷上 一切诸佛怜悯众生，为众生宣说水忏道场的总纲。佛说：‘众生罪业深重，谁没有罪过？谁没有过失？凡夫愚昧无知，被无明所覆盖，亲近恶友，烦恼扰乱心神，秉性顽固无知，放纵自己的心意，自以为是，不相信十方诸佛，不相信尊贵的佛法，不相信圣贤的僧众，不孝敬父母和六亲眷属。