四分律刪補隨機羯磨 2.312

2.312

（《律》云：「有二種人：一者愚癡，謂不見犯，雖見犯不能如法懺悔；二者智人，即返上句。」《未曾有經》云：「前心作惡，如雲覆日，後心起善，如炬消闇。」故經律俱明懺悔。然懺法多種，若作事懺，但能伏業易奪；若作理懺，則能焦業滅業。先論利根，依理斷業。如《涅槃》云：「若有修習身戒心慧，能觀諸法由如虛空，設作惡業思惟觀察，能轉地獄重報現世輕受。若於小罪不能自出，心初無悔，不能修善，覆藏瑕玼，雖有善業為罪垢污，現世輕報轉為地獄極重惡果，是為愚癡。若犯四重、五逆、謗法，名為破戒，有因緣故則可拔濟。若披法服，常懷慚愧，生護法心，建立正法，我說是人不名破戒。」《成實論》云：「有我心者則業煩惱集，若無我者則諸業不能得報，以不具故。」《未曾有經》云：「夫人修福，須近明師，修習智慧，悔重惡業。」《華嚴經》云：「譬如幻師能幻人目，諸業如是。若如是知，是名清淨真實悔過。」）

(The Vinaya says: "There are two kinds of people: the first is the foolish person, who does not see their offenses, and although seeing an offense cannot repent in accordance with the Dharma; the second is the wise person, who is the opposite of the above clause." The Adbhutadharma-sūtra says: "A previous thought committing evil is like clouds covering the sun; a subsequent thought producing good is like a torch dispelling darkness." Therefore, both sūtras and vinayas clarify repentance. However, the methods of repentance are of multiple kinds: if one performs repentance through phenomenal practice, it can only suppress karma and avert it; if one performs repentance through principle, it can burn up karma and eradicate karma. First, we discuss those of sharp faculties who sever karma by relying on principle. As the Nirvāṇa-sūtra says: "If one cultivates bodily discipline, mind, and wisdom, and can contemplate all dharmas as being like empty space, even if one commits evil karma, through pondering and contemplating it, one can transform the heavy retribution of hell into light retribution experienced in this present life. If one cannot extricate oneself from a minor offense, initially feels no regret in the mind, cannot cultivate good, and conceals blemishes, then although one possesses good karma, it is defiled by the filth of offenses, and the light retribution of this present life transforms into the extremely heavy evil fruit of hell; this is foolishness. If one commits the four heavy [offenses], the five heinous sins, or slanders the Dharma, this is called breaking the precepts; yet due to causes and conditions, one may still be rescued. If one dons the robes of the Dharma, constantly harbors shame and remorse, generates the mind to protect the Dharma, and establishes the correct Dharma, I say that such a person is not called one who has broken the precepts." The Satyasiddhi-śāstra says: "If there is the notion of self, karma and afflictions accumulate; if there is no self, the various karmas cannot obtain retribution, because [the conditions] are incomplete." The Adbhutadharma-sūtra says: "When a person cultivates merit, they must draw close to an enlightened teacher, cultivate wisdom, and repent heavy evil karma." The Avataṃsaka-sūtra says: "Just as a magician can delude human eyes, so it is with all karmas. If one understands in this way, it is called pure and true repentance of errors.")