---
title: "慈悲道場懺法 · 1 顯果報"
description: "慈悲道场忏法又称梁皇宝忏，由南朝梁武帝萧衍组织高僧宝志禅师等共同编撰。该忏法产生于南北朝时期，旨在通过忏悔仪轨消除业障、祈福超度。全文分十卷，涵盖皈依、断疑、忏悔、发愿等完整仪规，通过虔诚礼拜诸佛与忏悔文，引导信众忏悔罪业、修习慈悲。作为中国佛教史上第一部综合性忏悔仪轨，该忏法奠定了汉传佛教忏仪体系的基础，至今仍在各类法会中广泛奉行，是修行者净化心灵、积累资粮的重要法门。"
url: "https://rushiwowen.co/en/r/cmcwojq5t1284js04q000toom"
---

## 慈悲道場懺法卷第三

> Compassion Dharma Assembly Repentance Liturgy, Volume 3

顯果報第一　出地獄第二解怨釋結第三　發願第四

> Chapter One: The Manifestation of Retribution Chapter Two: Emerging from Hell Chapter Three: Resolving Resentments and Untying Knots Chapter Four: Making Vows

### 顯果報第一

> Manifestation of Retribution, Chapter 1

今日道場同業大眾。前已具述罪惡過患。以過患故乖於勝業。以不善業。所以墜墮三途備歷惡趣。及生人間受諸苦報。皆由過去宿對因緣。捨身受身無暫停息。是以諸佛諸大菩薩。神通天眼。見三界內一切眾生。福盡隨業墮於苦處。見無色界樂著定心。不覺命終墮於欲界。以福盡故受禽獸形。色界諸天亦復如是。從清淨處墮在欲界。既在不淨還受欲樂。六天福盡退墮地獄。於地獄中受無量苦。又見人道。就人道中以十善力資得人身。惡緣雜染復有多苦。壽盡多墮諸惡趣中。又見畜生道一切眾生受諸苦惱。鞭杖驅馳負重致遠困苦疲劇。項領穿破熱鐵燒烙。又見餓鬼常苦飢渴。恒被火燒猶如劫盡。若無微善永不解脫。有片福者劣得人身。多病短命以自莊嚴。大眾當知。善惡二輪未曾暫輟。果報連環初無休息。貧富貴賤隨行所生。非有無因而妄招果。所以經言。為人豪貴國王長者。從禮事三寶中來。為人大富。從布施中來。為人長壽。從持戒中來。為人端正。從忍辱中來。為人勤修無有懈怠。從精進中來。為人才明遠達。從智慧中來。為人音聲清徹。從歌詠三寶中來。為人潔淨無有疾病。從慈心中來。為人長大恭敬人故。為人短小。輕蔑人故。為人醜陋。喜瞋恚故。生無所知。不學問故。為人顓愚。不教他故。為人瘖瘂。謗毀人故。為人下使。負他債故。為人醜黑。遮佛光明故。生在裸國。輕衣搪揬。勝己故。生馬蹄國著屐。勝己前行故。生穿胸國。布施作福悔惜心故。生麞鹿中。驚怖人故。生墮龍中。喜調戲故。身生惡瘡。鞭撻眾生故。人見歡喜。見人歡喜故。喜遭縣官。籠繫眾生故。聞說法語。於中兩舌亂人聽受。後墮耽耳狗中。聞說法語心不飡采。後生長耳驢中。慳貪獨食。墮餓鬼中。出生為人貧窮飢餓。惡食飼人。後墮猪㹠蜣蜋之中。劫奪人物。後墮羊中。人生剝皮食噉其肉。喜偷盜人。後生牛馬。為人下使喜作妄語傳人惡者。死入地獄烊銅灌口。拔出其舌以牛耕之。罪畢得出生鴝鵅中。人聞其聲無不驚怖。皆言變怪呪令其死。喜飲酒醉。後墮沸屎泥犁之中罪畢得出生猩猩中。猩猩業畢後得為人。頑無所知人不齒錄。貪人力者。後生象中。夫處富貴。為人上者鞭杖捶打告訴無地。如是等人死入地獄。數千萬歲受諸苦報。從地獄出墮水牛中。貫穿鼻口挽船牽車。還復受彼大杖打扑償往宿殃。為人不淨。從猪中來慳貪不恕己者。從狗中來。佷戾自用。從羊中來。為人輕躁不能忍事。從獼猴中來。身體鯹臭。從魚鱉中來。為人含毒。從蛇中來。人無慈心。從虎狼中來。

> Today, all fellow practitioners gathered in this ritual space, we have already fully described the faults and harms of evil deeds. Because of these faults, we have strayed from virtuous actions. Through unwholesome deeds, we fall into the three lower realms and endure all kinds of suffering. Even when we are born as humans, we receive various painful retributions. All of this comes from past karmic causes and conditions. We pass from one life to the next without a moment's rest. That is why the Buddhas and great Bodhisattvas, with their divine powers and celestial eyes, see all beings within the three realms. When their blessings are exhausted, they follow their karma and fall into places of suffering. They see beings in the Formless Realm attached to the bliss of meditative concentration, not realizing that when their lives end, they fall into the Desire Realm. Because their merit is exhausted, they take on animal forms. The gods of the Form Realm are likewise—falling from their pure abodes into the Desire Realm, where, now impure, they indulge again in sensual pleasures. When the blessings of the six heavens of desire run out, they fall into hell and endure immeasurable suffering there. They also see the human realm. In the human realm, beings rely on the power of the ten wholesome deeds to obtain human form, yet mixed with evil conditions and defilements, they still experience much suffering. When their life spans end, many fall into the lower realms. They also see all beings in the animal realm undergoing countless torments—beaten with whips and sticks, driven and ridden, forced to carry heavy loads across great distances, exhausted and pained, their necks and collars chafed and burned with hot iron. They also see hungry ghosts eternally tormented by hunger and thirst, constantly burned by fire as if at the end of an eon. Without even a trace of goodness, they can never be liberated. Those with a small portion of merit may barely be reborn as humans, yet they are marked by frequent illness and short lifespans. Great assembly, you should know that the two wheels of good and evil never stop turning. Cause and effect link together in an unbroken chain, never ceasing. Poverty, wealth, honor, and lowliness are all born from one's actions. Nothing is produced without cause, nor does any fruit arise arbitrarily. Thus the scriptures say: Those who are born noble and wealthy—kings and elders—come from venerating and serving the Three Jewels. Those who are greatly rich come from giving. Those who live long come from moral discipline. Those who are handsome and upright come from patience. Those who are diligent and tireless in cultivation come from perseverance. Those who are talented, wise, and far-seeing come from wisdom. Those whose voices are clear and melodious come from singing praises of the Three Jewels. Those who are clean and free from disease come from a mind of loving-kindness. Those who are tall come from respecting others. Those who are short come from looking down on others. Those who are ugly come from being prone to anger. Those who are born ignorant come from not seeking learning. Those who are foolish and dull come from not teaching others. Those who are mute come from slandering others. Those who are servants and subordinates come from owing debts to others. Those who are ugly and dark-skinned come from blocking the Buddha's light. Those born in naked lands come from wearing flimsy clothes and pushing ahead of those better than themselves. Those born in horse-hoof lands come from wearing clogs and walking ahead of their superiors. Those born in pierced-chest lands come from regretting and begrudging their acts of giving and merit-making. Those born among deer and antelope come from frightening people. Those born among dragons come from enjoying frivolous jokes and teasing. Those whose bodies are covered with foul sores come from whipping and beating living beings. Those whom people delight to see come from rejoicing at the sight of others. Those who constantly run into legal trouble and imprisonment come from caging and confining living beings. Those who, upon hearing the Dharma being taught, create division and disturb others' listening, later fall among the long-eared dogs. Those who hear the Dharma but take no delight in it are later born as long-eared donkeys. Those who are stingy and eat alone fall into the realm of hungry ghosts. When born as humans, they are poor and starving. Those who feed others foul food later fall among pigs, dung beetles, and cockroaches. Those who rob and steal from others are later born among sheep, where people flay them alive and eat their flesh. Those who enjoy stealing are later born as oxen and horses, serving as beasts of burden. Those who enjoy lying and spreading gossip about others' faults, when they die, enter hell where molten copper is poured down their throats, their tongues are pulled out and plowed with oxen. When their punishment is complete, they are born as owls, and everyone who hears their cries is terrified, calling it an ill omen and cursing them to die. Those who delight in drinking and drunkenness later fall into the hell of boiling excrement. When their punishment ends, they are born as orangutans. When the orangutan's karma is exhausted, they may become human again, but they are dull and ignorant, and no one pays them any respect. Those who exploit others' labor are later born as elephants. Those who, enjoying wealth and status, beat and whip those beneath them until the victims have nowhere to appeal—such people, when they die, enter hell and endure countless years of suffering. When they emerge from hell, they fall into the realm of water buffaloes, with their noses and mouths pierced, pulling boats and dragging carts, still suffering blows from heavy sticks, repaying their past debts. Those who are unclean in their personal habits come from being pigs. Those who are stingy and unforgiving of themselves come from being dogs. Those who are stubborn, violent, and self-willed come from being sheep. Those who are restless and impatient come from being monkeys. Those whose bodies are foul-smelling come from being fish and turtles. Those who are venomous and hateful come from being snakes. Those who lack kindness and compassion come from being tigers and wolves.

今日道場同業大眾。人生世間多病短命。種種痛苦不可具說。皆由三業搆造所得能令行人嬰三途報。所以有三途者。人有三毒貪恚愚癡。又復三惡。口常言惡。心常念惡。身常行惡。以此六事。能滅人身常苦常惱無有休息。於此命終孤魂獨逝。慈親孝子不能相救。倏忽之間到閻羅所。地獄獄卒不問尊卑。但案罪錄撿挍生時善惡多少。神識自首不敢隱匿。以是因緣隨業至趣苦樂之地。身自當之。杳杳冥冥別離長久。道路不同會見無期。又諸天神記人善惡。乃至毛髮無片遺漏。善人行善獲倍億壽。惡人行惡命短苦長。如是輪轉又墮餓鬼。從餓鬼脫生畜生中。罪苦難忍。受之無竟。

> Today, fellow practitioners in this assembly, people in the world suffer from illness, short lifespans, and countless pains too numerous to describe. These all arise from the deeds of body, speech, and mind, which cause practitioners to fall into the three lower realms of existence. Why are there three lower realms? Because people have three poisons—greed, anger, and ignorance—along with three kinds of unwholesome actions: speaking evil, thinking evil, and acting evil. These six factors can destroy a human life, bringing constant suffering and distress without respite. When life ends, the solitary spirit departs alone; loving parents and filial children cannot save it. In an instant, one arrives before King Yama. The wardens of hell do not ask about rank or status; they merely consult the records of deeds and examine the good and evil done during one's lifetime. The consciousness confesses on its own, unable to hide anything. Because of these causes and conditions, one follows their karma to realms of pleasure or pain, experiencing them personally. In the dark and obscure distance, separation lasts long; paths differ, and meeting again has no foreseeable time. Moreover, heavenly deities record people's good and evil deeds down to the finest hair, leaving nothing omitted. Those who do good attain lifetimes multiplied by hundreds of millions; those who do evil have short lives and long suffering. Thus they revolve and fall into the realm of hungry ghosts. When freed from the hungry ghost realm, they are born among animals, where suffering is hard to bear and endures without end.

今日道場同業大眾。各自覺悟起慚愧心。經言。作善得善作惡得惡。而五濁惡世不可作惡。善不失善報。為惡自招殃。莫言輕脫。立此懺法。經言。莫輕小善以為無福。水滴雖微漸盈大器。小善不積無以成聖。莫輕小惡以為無罪。小惡所積足以滅身。大眾當知。吉凶禍福皆由心作。若不作因亦不得果。殃積罪大肉眼不見。諸佛所說誰敢不信。我等相與生世強健。復不勤學自力行善。臨窮方悔亦何所及。今已共見一切過患。如經所說。自知其罪豈得不思捨惡從善。今生若復不能用心。判捨此形必墮地獄。何以知之。今見為罪之時。未甞不以含毒猛烈懷恨深重。若瞋一人必欲令死。若嫉一人惡見其好。若毀一人必陷苦處。若鞭一人窮天楚毒。忿恚暴害不避尊卑。惡罵醜言無復高下。聲震若雷。眼中火現。至於為福之時。善心微劣。始欲為多末遂減少。初欲速營續後且住。心既不至日月推遷。如是進退遂就忘失。是為作罪之時心氣剛強。為福之時志意劣弱。今以弱善之因。求離強惡之報。豈可妄得。經云。懺悔無罪不滅。每至懺悔之時。必須五體投地如大山崩。此云不惜身命。為滅罪因緣故。殷勤督勵。某甲等相與各省。今生已來已曾幾過。作此忿責。不惜身命捍勞忍苦。作此懺悔。暫時禮拜已。言氣力不堪。或暫端坐。復言。應須消息。或言。四體不可過勞宜應將養。不可使困。一伸脚眠差如不死。何處復憶我應禮佛。掃塔塗地辦所難辦。且經教所明。未見一善從懶墮懈怠中生。亦未曾見有一善法從憍慢自恣中得。某甲等今日雖有其形。心多背道。何以知然。今試撿挍從旦至中。從中至暮。從暮至夜。從夜至曉。乃至一時一刻一念一頃。無有片心念三寶四諦。無有片心報父母恩。無有片心報師長恩。無有片心欲布施持戒忍辱精進。無有片心欲學禪定修智慧業。清白之法。無一可論。煩惱重障。森然滿目若不作此撿察。亦自言我功德不少有小片善。而生恃賴言我能作他不能作。言我能行他不能行。意氣高傲傍若無人。追此而言實可羞恥。今於大眾前披誠發露懺悔眾罪。願布施歡喜將來無障。大眾亦宜自浣身心。果報之徵具如向說。豈得自寬不求捨離。大眾莫言。我無是罪。我既無罪。何須懺悔。若有此念。願即除滅。且幾微小失已成大咎。瞥然之恨瞋恚便起。性與習成難可改革。心不可縱。意不可逞。若能抑忍則煩惱可除。如其怠惰未見濟度。某甲等今日仰承諸佛慈悲念力諸大菩薩本誓願力。說罪業報應教化地獄經。宜各靜慮一心諦聽。如是我聞。一時佛住王舍城耆闍崛山中。與菩薩摩訶薩及聲聞眷屬俱。亦與比丘比丘尼優婆塞優婆夷及諸天龍鬼神等。皆悉集會。爾時信相菩薩白佛言。世尊。今有地獄餓鬼畜生奴婢貧富貴賤種類若干。凡有眾生聞佛說法。如孩子得母。如病得醫。如裸得衣。如闇得燈。世尊說法利益眾生。亦復如是。爾時世尊觀時已至。知諸菩薩勸請殷勤。即放眉間白毫相光。照于十方無量世界。地獄休息苦痛安寧。爾時一切受罪眾生。尋佛光明來詣佛所。遶佛七匝至心作禮。勸請世尊。廣宣道化。令諸眾生得蒙解脫。

> Today, everyone here in this practice hall shares the same karma. Each of you should awaken yourselves and give rise to a heart of shame and humility. The scriptures say: do good and you receive good; do evil and you receive evil. In this evil world of the five impurities, you must not do evil. Good deeds never fail to bring good rewards; doing wrong brings disaster upon yourself. Do not speak carelessly. This repentance practice has been established. The scriptures say: do not dismiss small good deeds as bringing no blessing. Though a water drop is tiny, it gradually fills a great vessel. Without accumulating small good deeds, there is no way to attain sagehood. Do not dismiss small wrongs as being without fault. The accumulation of small wrongs is enough to destroy a person. Everyone should understand: good fortune and misfortune, disaster and blessing, all come from the mind. If you do not plant the cause, you will not reap the fruit. When wrongdoing piles up and guilt becomes great, the naked eye cannot see it. Who would dare not believe what the Buddhas have spoken? We are alive in this world strong and healthy, yet we still do not diligently learn and strive to do good on our own. When we are at the end of our rope and only then regret, what good will it do? Now we have all seen together all these faults and dangers. As the scriptures say, knowing our own wrongdoing, how could we not think of abandoning evil and following what is good? If in this life we still cannot apply our minds, then be certain that when we cast off this body, we will surely fall into hell. How do we know? When we commit wrongs, our minds are never anything but fiercely poisonous and deeply resentful. If we are angry at one person, we want them dead. If we are jealous of one person, we hate to see them do well. If we slander one person, we want to plunge them into suffering. If we whip one person, we want them to feel the utmost agony. In rage and violence we harm others, showing no regard for high or low status. We hurl curses and ugly words with no distinction of rank. Our voice thunders like lightning in our eyes. But when it comes to doing good, our good intentions are weak and feeble. At first we intend to do much, but in the end we do less. At first we want to act quickly, but later we hold back. Since the mind never truly commits, days and months pass by. Thus, advancing and retreating, we end up forgetting altogether. This is how it is: when committing wrongs, the mind is fierce and strong; when doing good, the will is weak and feeble. Now with the cause of weak goodness, we seek to escape the result of strong evil. How could that be possible? The scriptures say: without repentance, wrongs are not erased. Whenever you repent, you must prostrate yourself with all five limbs touching the ground, like a great mountain collapsing. This means not sparing your body or life. For the sake of erasing the causes of wrongdoing, you must urge and encourage yourselves earnestly. <note>So-and-so</note> and all of you, each reflect: since this life began, how many times have you done this kind of angry accusation, not sparing body or life, enduring hardship and suffering, performing this repentance? After bowing just a little while, you say you have no strength. Or you sit upright for a moment and say you need to rest. Or you say the four limbs must not be overworked and should be nurtured, not allowed to become exhausted. You stretch out your legs and sleep as if nearly dead. Where then do you remember, "I should bow to the Buddha, sweep the pagoda, spread the ground, and accomplish what is hard to accomplish"? Moreover, as the scriptures and teachings make clear, no good deed has ever been born from laziness and sloth. Nor has any good quality ever been attained through arrogance and self-indulgence. <note>So-and-so</note> and all of you, though today you have this human form, your minds often turn away from the Path. How do we know? Try examining yourselves from dawn to noon, from noon to dusk, from dusk to night, from night to dawn—even for a single hour, a single moment, a single thought, a single instant—there is not a fragment of mind that remembers the Three Jewels and the Four Noble Truths. Not a fragment of mind that repays the kindness of parents. Not a fragment of mind that repays the kindness of teachers and elders. Not a fragment of mind that wishes to practice generosity, moral discipline, patience, or diligence. Not a fragment of mind that wishes to study meditation and cultivate wisdom. Of pure and clear qualities, there is not one worth mentioning. The heavy barriers of affliction stand densely before your eyes. If you do not examine yourselves this way, you will also say, "I have quite a lot of merit. I have a little bit of goodness," and rely on that, saying, "I can do what others cannot do. I can practice what others cannot practice." Your spirit is proud and lofty, as if no one else existed. Looking at this honestly, it is truly shameful. Now, in front of everyone, I openly confess and expose all my wrongdoings. May this generosity bring joy, and may there be no obstacles in the future. Everyone should also cleanse body and mind. The signs of karmic result are exactly as described above. How can you relax and not seek to be free of them? Everyone, do not say, "I have no such wrongs. Since I am without wrongdoing, why should I repent?" If such a thought arises, may it be immediately removed. Even the smallest fault has already become a great transgression. A fleeting resentment, and anger immediately arises. When it becomes habitual, it is hard to reform. The mind must not be indulged. The will must not be given free rein. If you can restrain and endure, afflictions can be eliminated. If you are lazy, there is no seeing liberation. <note>So-and-so</note> and all of you, today we rely on the compassionate mindfulness power of all Buddhas and the original vow power of all great Bodhisattvas, and we will speak the Sutra on the Karmic Rewards of Wrongdoing and the Teaching of Hell. Each of you should calm your mind, focus single-mindedly, and listen carefully. Thus have I heard. At one time, the Buddha was dwelling on Vulture Peak in Rajagaha, together with great Bodhisattvas, his disciples among the hearers, and also monks, nuns, laymen, laywomen, along with gods, dragons, spirits, and others. All were gathered together. At that time, the Bodhisattva Faith-Mark said to the Buddha: "World-Honored One, there are now hells, hungry ghosts, animals, servants, the poor and rich, the noble and lowly—many kinds and conditions. Whenever beings hear the Buddha teach the Dharma, it is like a child finding its mother, like the sick finding a doctor, like the naked finding clothing, like the darkness finding a lamp. The Buddha's teaching of the Dharma benefits living beings in just this way." At that time, the World-Honored One saw that the time had come. Knowing that the Bodhisattvas were urging him earnestly, he emitted a radiant light from the white tuft of hair between his eyebrows, illuminating ten directions and countless worlds. In the hells, suffering paused and there was peace. Then all the beings undergoing punishment followed the Buddha's light and came to where the Buddha was. They circled the Buddha seven times, bowed with utmost sincerity, and urged the World-Honored One to broadly proclaim the teaching and transform all beings, so that all might receive liberation.

今日道場同業大眾。我今至誠勸請諸佛。亦復如是。願諸眾生同得解脫。相與至心等一痛切。五體投地。勸請十方盡虛空界一切諸佛。願以慈悲力。救諸苦惱令得安樂。又復勸請世間大慈悲父。

> Today, everyone here in this practice hall shares the same karma. I now sincerely and respectfully invite all Buddhas to help all beings attain liberation. With one heart and equal, deepest sorrow, we bow to the ground, five parts of the body touching the floor, and invite all Buddhas throughout the ten directions and the entire realm of empty space. May they use the power of compassion to rescue all who suffer and bring them peace and happiness. We also invite the great compassionate father of the world.

南無彌勒佛　南無釋迦牟尼佛　南無梵天佛　南無不退轉輪成首佛　南無大興光王佛　南無法種尊佛　南無日月燈明佛　南無須彌佛　南無大須彌佛　南無超出須彌佛南無香像佛　南無圍繞香勳佛　南無淨光佛南無香自在王佛　南無大集佛　南無香光明佛南無大光佛南無無量光明佛　南無師子遊戲菩薩　南無師子奮迅菩薩　南無堅勇精進菩薩　南無金剛慧菩薩　南無無邊身菩薩　南無觀世音菩薩　南無佛陀　南無達摩　南無僧伽

> Namo Maitreya Buddha. Namo Shakyamuni Buddha. Namo Brahma Heaven Buddha. Namo Irreversible Wheel Supreme Buddha. Namo Greatly Rising Light King Buddha. Namo Dharma Seed Venerable Buddha. Namo Sun Moon Lamp Brightness Buddha. Namo Sumeru Buddha. Namo Great Sumeru Buddha. Namo Beyond Sumeru Buddha. Namo Fragrant Image Buddha. Namo Encircling Fragrant Aura Buddha. Namo Pure Light Buddha. Namo Fragrant Sovereign King Buddha. Namo Great Gathering Buddha. Namo Fragrant Radiance Buddha. Namo Great Light Buddha. Namo Infinite Light Buddha. Namo Lion Play Bodhisattva. Namo Lion Pounce Bodhisattva. Namo Firm Courageous Diligence Bodhisattva. Namo Diamond Wisdom Bodhisattva. Namo Boundless Body Bodhisattva. Namo Guanyin Bodhisattva. Namo Buddha. Namo Dharma. Namo Sangha.

又復歸依如是十方盡虛空界一切三寶一拜。

> Again, I take refuge in all the Three Jewels throughout the ten directions and the entire realm of empty space. <note>One bow</note>

大慈大悲。唯願救拔一切苦惱。令諸眾生即得解脫。改往修來不復為惡。從今日去。畢竟不復墮於三途。身口意淨不念人惡。離諸業障得清淨業。一切眾邪不復更動。常行四等精進勇猛。植眾德本所為無量。捨身受身恒生福地。念三途苦發菩提心。行菩薩道不休不息。六度四等常得現前。三明六通如意自在。出入遊戲諸佛境界。等與菩薩俱成正覺。

> Great loving-kindness and great compassion. We only pray that you rescue and lift up all who suffer, so that every living being may immediately attain liberation, change their past ways and cultivate for the future, and never again do evil. From this day forward, may they never again fall into the three lower realms. May body, speech, and mind be pure, and may they not dwell on others' faults. May they be free from all karmic obstacles and attain pure karma. May all that is false and harmful never again stir within them. May they always practice the four immeasurable qualities with diligence and courage. May they plant the roots of countless virtues and accomplish immeasurable good. In life after life, may they always be born in lands of blessing. May they remember the suffering of the three lower realms, give rise to the mind of enlightenment, and walk the bodhisattva path without stopping or resting. May the six perfections and the four immeasurable qualities always be present before them. May they possess the three insights and six supernormal powers, freely and at ease. May they move in and out and play within the realms of all buddhas, and together with all bodhisattvas equally attain perfect enlightenment.

今日道場同業大眾。起怖畏心。起慈悲心。一心一意攝耳諦聽。爾時世尊放眉間白毫相光。遍照六道一切眾生。時信相菩薩為愍念諸眾生故。即從座起前至佛所。胡跪合掌白佛言。世尊。今有眾生。為諸獄卒剉碓斬身。從足斬之乃至其頂斬之已訖。巧風吹活還復斬之。受此苦報無有休息。何罪所致。佛言。是諸眾生以前世時不信三尊。不知供養。不孝父母。興惡逆心。屠兒魁膾斬害眾生。以是因緣故獲斯罪。

復有眾生身體頑痺。眉鬚墮落舉身洪爛。鳥棲鹿宿人跡斷絕。親族棄捨人不喜見。如是惡報名之癩病。以何因緣故得此罪。佛言。以前世時不信三尊。不孝父母。破塔壞寺。剝奪道人。斫射聖賢。傷害師長。甞無反覆。背恩忘義。常行狗犬。玷污所尊。不避親疎。無有慚愧。以是因緣故獲斯罪。

復有眾生身體長大。聾騃無足宛轉腹行。唯食泥土以自活命。為諸小虫之所噆食。晝夜受苦無有休息。何罪所致。佛言。以前世時為人自用。不信好言。不孝父母。違戾反逆。或為地主。及作大臣。四鎮方伯。州郡令長。里禁督護。恃其威勢侵奪民物。無有道理使民窮苦。以是因緣故獲斯罪。

復有眾生。兩目失明都無所見。或抵樹木。或墮溝坑。於是死已更復受身。既得生已還復如是。何罪所致。佛言。以前世時不信罪福。障佛光明。縫闇他眼籠閉眾生。皮囊盛頭不得所見。以是因緣故獲斯罪。

今日道場同業大眾。如經所說。大可怖畏。我等亦可已作是罪。無明所覆不自憶知。如是等罪無量無邊。於未來世方受苦報。今日至心等一痛切。五體投地稽顙求哀。慚愧改悔。已作之罪因懺除滅。未作之罪從今清淨。仰願十方一切諸佛。

南無彌勒佛　南無釋迦牟尼佛　南無開光明佛　南無月燈光佛　南無月光佛南無日月光明佛　南無火光明佛　南無集音佛　南無最威儀佛　南無光明尊佛南無蓮華軍佛　南無蓮華響佛　南無多寶佛　南無師子吼佛　南無師子音佛南無精進軍佛　南無金剛踊躍佛　南無度一切禪絕眾疑佛　南無寶大侍從佛南無無憂佛　南無地力持勇佛　南無最踊躍佛　南無師子作菩薩　南無棄陰蓋菩薩　南無寂根菩薩　南無常不離世菩薩　南無無邊身菩薩　南無觀世音菩薩南無佛陀　南無達摩　南無僧伽

大慈大悲救護拯接。令諸眾生即得解脫。為諸眾生滅除地獄餓鬼畜生等業。令諸眾生畢竟不復受諸惡報。令諸眾生捨三途苦。悉到智地令得安隱究竟樂處。以大光明滅諸癡闇。廣為分別甚深妙法。使得具足。無上菩提成等正覺。

今日道場同業大眾。重復至誠一心諦聽。信相菩薩白佛言。世尊。復有眾生。謇吃瘖瘂口不能言。若有所說不能明了。何罪所致。佛言。以前世時誹謗三尊。輕毀聖道。論他好惡。求人長短。強誣良善。憎嫉賢人。以是因緣故獲斯罪。

復有眾生。腹大頸細不能下食。若有所食變為膿血。何罪所致。佛言。以前世時偷盜眾食。或為大會施設餚饍。私取麻米屏處食之。慳惜己物但貪他有。常行惡心與人毒藥氣息不通。故獲斯罪。

復有眾生。常為獄卒之所燒炙。熱鐵灌身。鐵釘釘之。釘之既訖自然火起。焚燒其身悉皆焦爛。何罪所致。佛言。以前世時坐為針師。傷人身體不能差病。誑他取物令他痛苦。故獲斯罪。

復有眾生常在鑊中。牛頭阿旁手捉鐵叉。叉著鑊中煮之令爛。還即吹活而復煮之。何罪所致。佛言。以前世時屠殺眾生。湯灌搣毛不可限量。以是惡業故獲斯罪。

今日道場同業大眾。如經所說。大可怖畏。我等不知在何道中。已作如是無量惡業。於未來世方嬰劇報。亦可即身應見此苦。謇吃瘖瘂口不能言。或復大腹小頸不能下食。人生何定。今日雖安明亦難保。果報一來不可得脫。宜各人人覺悟此意。直心正念莫復餘想。等一痛切五體投地。普為今日四生六道一切眾生已受苦者未受苦者。歸依世間大慈悲父。

南無彌勒佛　南無釋迦牟尼佛　南無自在王佛　南無無量音佛　南無定光明佛南無寶光明佛　南無寶蓋照空佛　南無妙寶佛　南無諦幢佛　南無梵幢佛　南無阿彌陀佛　南無殊勝佛　南無集音佛南無金剛步精進佛　南無自在王神通佛　南無寶火佛　南無淨月幢稱光明佛南無妙樂佛　南無無量幢幡佛　南無無量幡佛　南無大光普遍佛　南無寶幢佛　南無慧上菩薩　南無常不離世菩薩南無無邊身菩薩　南無觀世音菩薩南無佛陀　南無達摩　南無僧伽

又復歸依如是十方盡虛空界一切三寶。

仰願諸佛諸大菩薩大慈大悲。救護一切受苦眾生。以神通力滅除惡業。令諸眾生畢竟不復墮於苦處。得清淨趣得清淨生。功德滿足不可窮盡。捨身受身恒值諸佛。同諸菩薩俱登正覺。

今日道場同業大眾。重加心力攝耳諦聽。信相菩薩白佛言。世尊。復有眾生。在火城中煻煨齊心。四門雖開到則自閉。東西馳走不能得出。為火燒盡。何罪所致。佛言。以前世時焚燒山澤。決撤陂池。火炮雞子。使諸眾生淤煨而死。以是因緣故獲斯罪。

復有眾生常在雪山。寒風所吹皮肉剝裂。求死不得求生不得。苦毒萬端不可堪忍。何罪所致。佛言。以前世時橫道作賊。剝奪人衣以自資養。冬月隆寒裸他凍死。皮剝牛羊苦痛難忍。以是因緣故獲斯罪。

復有眾生。常在刀山劍樹之上。若有所捉。即便割傷支節斷壞。痛毒辛酸不可堪忍。何罪所致。佛言。以前世時屠殺為業。烹害眾生屠割剝裂。骨肉分離頭脚星散。懸於高格稱量而賣。或復生懸痛不可忍。以是惡業故獲斯罪。

復有眾生五根不具。何罪所致。佛言。以前世時飛鷹走狗彈射鳥獸。或破其頭。或斷其足。生搣其翼使受痛苦。以是惡業故獲斯罪。

今日道場同業大眾。如經所說。大可怖畏。相與至心等一痛切。五體投地。普為十方一切眾生已受苦者當受苦者。歸依世間大慈悲父。

南無彌勒佛　南無釋迦牟尼佛　南無淨光佛　南無寶王佛　南無樹根華王佛南無維衛莊嚴佛　南無開化菩薩佛　南無見無恐懼佛　南無一乘度佛　南無德內豐嚴王佛　南無金剛堅強消伏壞散佛南無寶火佛　南無寶月光明佛　南無賢最佛　南無寶蓮華步佛　南無壞魔羅網獨步佛　南無師子吼力佛　南無悲精進佛　南無金寶光明佛　南無無量尊豐佛南無無量尊離垢王佛　南無德首佛　南無藥王菩薩　南無藥上菩薩　南無無邊身菩薩　南無觀世音菩薩

又復歸依如是十方盡虛空界一切三寶。

願以大慈大悲。救拔十方一切眾生。令現受苦者即得解脫。當受苦者畢竟斷除。畢竟不復墮於惡趣。從今日去至于道場。除三障業。滅五怖畏。功德智慧具足莊嚴。攝取一切眾生。同共迴向無上菩提。成等正覺。

今日道場同業大眾。重復增到一心諦聽。信相菩薩白佛言。世尊。復有眾生。𤼣躄背僂腰寬不隨。脚跛手折不能行步。何罪所致。佛言。以前世時為人憯剋。行道安槍。或施射戈陷墜眾生。以是惡業故獲斯罪。

復有眾生。為諸獄卒縶繫其身。枷桁苦厄不能得免。何罪所致。佛言。以前世時網捕眾生。籠繫六畜。或為宰主令長貪取民物。抂繫良善。冤訴無所。以是惡業故獲斯罪。

復有眾生。或顛或癡或狂或騃。不別好醜。何罪所致。佛言。以前世時飲酒醉亂。犯三十六失。後得癡身。猶如醉人不別尊卑。以是惡業故獲斯罪。

復有眾生。其形短小陰藏甚大。挽之身疲。皆復進引。行步坐臥以之為妨。何罪所致。佛言。以前世時持生販賣。自譽己物毀他財寶。巧弄升斗躡秤前後。以是惡業故獲斯罪。

今日道場同業大眾。如佛所說大可怖畏。相與至心等一痛切。五體投地。為今日現受苦一切眾生。當受苦一切眾生。乃至六道現受當受一切眾生。又奉為父母師長信施檀越善惡知識廣及十方一切眾生。歸依世間大慈悲父。

南無彌勒佛　南無釋迦牟尼佛　南無無數精進興豐佛　南無無言勝佛　南無無愚豐佛　南無月英豐佛　南無無異光豐佛南無逆空光明佛　南無最清淨無量幡佛　南無好諦住唯王佛　南無成就一切諸剎豐佛　南無淨慧德豐佛　南無淨輪幡佛　南無瑠璃光最豐佛　南無寶德步佛南無最清淨德寶佛南無度寶光明塔佛　南無無量慚愧金最豐佛南無文殊師利菩薩　南無普賢菩薩　南無無邊身菩薩　南無觀世音菩薩

又復歸依如是十方盡虛空界一切三寶。

某甲等今日承佛力法力諸菩薩力。為其稽顙求哀懺悔。若已受苦者。以佛菩薩大慈悲力。令即解脫。未受苦者。從今日去至于道場。畢竟不復墮於惡趣。離八難苦。受八福生。得諸善根。成就平等。具足智慧。清淨自在。同與如來俱登正覺。

今日道場同業大眾。宜加用心攝耳諦聽。信相菩薩復白佛言。世尊。復有眾生。其形極醜身黑如漆。兩耳復青。高頰俱阜。皰面平鼻。兩眼黃赤。牙齒疎缺。口氣鯹臭。矬短擁腫。大腹小腰。脚復繚戾。僂脊凸肋。費衣健食。惡瘡膿血。水腫乾消疥癩癰疽。種種諸惡集在其身。雖親附人。人不在意。若他作罪橫羅其殃。永不見佛。永不聞法。不識菩薩。賢聖。從苦入苦不得休息。何罪所致。佛言。以前世時為子不孝父母。為臣不忠其君。為上不敬其下。為下不恭其上。朋友不賞其信。鄉黨不以義從。朝廷不以其爵。斷事不以其道。心意顛倒無有其度。殺害君臣。輕凌尊長。罰國掠民。攻城破塢。偷劫盜竊。惡業非一。美己惡人。侵凌孤老。誣謗賢善。輕慢師長。欺誑下賤。一切罪業悉具犯之。眾罪業故故獲斯罪。

爾時諸受罪人。聞佛世尊作如是說。號泣動地淚下如雨。而白佛言。唯願世尊。久住說法。化我等輩令得解脫。佛言。若我久住此世。薄福之人不種善根。謂我常在不念無常。善男子。譬如嬰兒母常在側。於母不生難遭之想。若母去時便生渴仰思戀之心。母方還來悉乃生喜。善男子。我今亦復如是。知諸眾生善惡業緣受報好醜。故般涅槃。于時世尊即於受罪眾生。而說偈言。

水流不常滿　火猛不久然日出須臾沒　月滿已復虧　尊榮豪貴者　無常復過是　念當勤精進　頂禮無上尊

爾時世尊說此偈已。諸受罪人銜悲白佛言。世尊。一切眾生作何善行得離斯苦。佛言善男子當勤孝養父母。敬事師長。歸奉三尊。勤行布施持戒忍辱精進禪定智慧慈悲喜捨。怨親平等無有二相。不欺孤老。不輕下賤護人猶己。不起惡念。汝等若能如是修行。則為已得報佛之恩。永離三途無復眾苦。佛說是經已。菩薩摩訶薩。即得阿耨多羅三藐三菩提。聲聞緣覺即得六通三明具八解脫。其餘大眾皆得法眼淨。若有眾生得聞是經。不墮三途八難之處。地獄休息苦痛安寧。信相菩薩白佛言。世尊。當何名斯經。菩薩摩訶薩云何奉持。佛告信相菩薩。善男子。此經名為罪業報應教化地獄經。當奉持之。廣令流布。功德無量。時諸大眾聞說此法。一心歡喜。頂戴奉行。

今日道場同業大眾。如佛所說。大可怖畏。相與今日起怖畏心。起慈悲心。承諸佛力行菩薩道。念地獄苦發菩提心。當為今日現受地獄道苦一切眾生。現受餓鬼道苦一切眾生。現受畜生道苦一切眾生。乃至六道現受苦者。一心一意為其禮懺。令此眾生悉得解脫。我等若不勤行方便轉禍為福者。則於一一地獄皆有罪分。相與至心。當念父母師長親戚眷屬未來應受苦報。亦念自身未來現在方嬰此苦。等一痛切五體投地。至誠懇惻至到用心。願令一念感十方佛。一拜斷除無量眾苦。若六道中已受苦者。以佛力法力賢聖力。令此眾生即蒙解脫。若六道中未受苦者。以佛力法力諸賢聖力。令此眾生永得斷除。從今日去。畢竟不復墮於惡趣。除三障業隨念往生。滅五怖畏自在解脫。勤修道業不休不息。妙行莊嚴過法雲地。入金剛心成等正覺。

今日道場同業大眾。重復用心。攝耳諦聽。善思念之。雜藏經說時有一鬼。白目連言。我兩肩有眼。胸有口鼻。而無有頭。何罪所致。目連答言。汝前世時恒作魁膾弟子。若殺人時汝常歡喜。以繩結挽。以是因緣故受此罪。此是華報。果在地獄。復有一鬼。白目連言。我此身形常如塊肉。無有手足眼耳鼻等。恒為。虫鳥之所食噉。如是苦痛難堪難忍。何罪所致。目連答言。汝前世時常與他藥。令諸眾生命不全活。以是因緣故獲斯罪。此是華報。果在地獄。

復有一鬼。白目連言。我腹極大咽喉如針。窮年卒歲不得飲食。何罪所致。目連答言。汝前世時作聚落主。自恃豪貴飲酒縱橫。輕欺他人。奪其飲食。飢困一切。以是因緣故獲斯罪。此是華報。果在地獄。

復有一鬼。白目連言。我一生來。有二熱鐵輪。在兩腋下。舉身焦爛。何罪所致。目連答言。汝前世時與眾作餅。盜取二番挾兩腋下。以是因緣故獲斯罪。此是華報。果在地獄。復有一鬼。白目連言。我常以物自幪籠頭。畏人來殺心常怖懼。何罪所致。目連答言。汝前世時婬犯外色。常畏人見。或畏夫主捉縛打殺。常懷恐怖故受此罪。此是華報。果在地獄。

今日道場同業大眾。如經所說。豈得不人人生大怖畏。相與無始已來至于今日。已應作如是無量罪惡。如是等罪皆因無明無慈悲心。以強𣣋弱傷害眾生。作如是罪乃至盜竊他物。迷惑失道。讒謗賢善。作種種罪。如是罪報。於惡道中必受其苦。今日至心等一痛切五體投地。普為六道已受苦者未受苦者。求哀禮懺。奉為父母師長一切眷屬。求哀禮懺。亦為自身。求哀禮懺。已作之罪願乞除滅。未作之罪不敢復作。唯願世間大慈悲父。

南無彌勒佛　南無釋迦牟尼佛　南無蓮華尊豐佛　南無淨寶興豐佛　南無電燈幡王佛　南無法空燈佛　南無一切眾德成佛　南無賢幡幢王佛　南無一切寶緻色持佛　南無斷疑拔欲除冥佛　南無意無恐懼威毛不豎佛　南無師子佛　南無名稱遠聞佛　南無法名號佛　南無奉法佛　南無法幢佛

南無大勢至菩薩　南無常精進菩薩南無不休息菩薩　南無虛空藏菩薩　南無無邊身菩薩　南無觀世音菩薩

以大慈大悲。救護六道現受苦當受苦一切眾生。令此眾生即得解脫。以神通力。斷除惡道及地獄業。令諸眾生從今日去至于道場。畢竟不復墮於惡趣。捨苦報身得金剛身。四等六度常得現前。四辯六通如意自在。勇猛精進不休不息。乃至進修滿十地行。還復度脫一切眾生。

## 慈悲道場懺法卷第三