天台菩薩戒疏 1.11

1.11

第四、懺悔者，夫戒是白淨之法，身器清淨乃可堪受，故先教懺悔洗滌身心，如浣故衣方受染色。然如來示滅向二千年，正法沈淪邪風廣扇，眾生等薄福生遇此時，縱有聽聞莫能信受，良由惑障深重見執堅強，若不改往從來罪無由滅，若罪不滅戒不發故解脫難期。然懺悔法有其三品：上品懺者，舉身投地，如大山崩，毛孔流血；中品懺者，自露所犯，悲泣流淚；下品懺者，隨師口言，陳前罪咎。今請十方諸佛、諸大菩薩而作證明。諸佛菩薩大悲弘誓，欲令眾生如佛無異，然須行者三業清淨，方可得戒。如請大王，先須莊嚴舍宅。亦如濁水，日輪不現。三世諸佛，皆因此戒而得菩提。故須先運逆順十心，為懺悔本。師應教言：「弟子某甲等，與法界眾生，仰稽首十方盡虛空界一切三寶，釋迦牟尼、當來彌勒十二分教真如藏海，諸大菩薩、緣覺、聲聞，證明弟子，披心懺悔。從無始來，至于今日，縱身口意，內計人我，外加惡友，具造十惡、五逆、四重、毀謗正法、一闡提罪，殺害父母，殺阿羅漢，破和合僧（約佛在世，別行五法布薩羯磨），出佛身血，壞和合僧，焚燒經像，身四威儀損傷含識，盜三寶物及餘趣財，顛倒邪婬，污染梵行，誑惑三寶，欺詐一切，食噉血肉，無慈愍心。或食五辛，薰穢三寶，飲酒狂亂，破壞善法，侵僧鬘物，打詈呵責出家在家、持戒破戒，或奪袈裟，逼令還俗，策役驅使，或斷命根，不隨喜他一毫之善。唯遍三業，廣造眾罪，事雖不普，惡心遍布，晝夜相續，無有間斷，覆諱過失，不欲人知，魯扈底突，不怖惡道，無慚無愧，撥無因果，作一闡提。故於今日，對十方佛，深信因果，生重慚愧，生重怖畏，發露懺悔，斷相續心，發菩提心，斷惡修善，勤策三業，翻昔重過，隨喜凡聖一毫之善，念十方佛有大福慧，知一切法本性空寂，能拔我等一切眾生，從二死海，置三德岸。唯願三寶，慈悲證明。」（一說。）懺悔既竟，身器清淨，堪盛法食。

Fourth, Repentance. Now, the precepts are a pristine dharma; only when the bodily vessel is pure can one be fit to receive them. Therefore, one is first taught to repent and wash clean body and mind, just as an old garment must be laundered before it can take dye. However, nearly two thousand years have passed since the Tathāgata demonstrated parinirvāṇa; the true Dharma has sunk away and the winds of error blow far and wide. Sentient beings, having meagre merit, are born into such an era; even if they happen to hear [the Dharma], none can faithfully accept it. This is truly because obstacles of delusion are profound and heavy, and attachments to views are unyielding. If one does not turn away from what has gone before, there is no way for sin to be extinguished; and if sin is not extinguished, the precepts will not arise, so liberation can hardly be expected. Now, the method of repentance has three grades: in the superior repentance, one throws one's entire body to the ground like a great mountain collapsing, and blood flows from one's pores; in the middling repentance, one openly reveals what one has committed, weeping and shedding tears; in the inferior repentance, one follows the master's spoken words and sets forth one's past sins and faults. Now we invoke all the Buddhas and all the great bodhisattvas of the ten directions to serve as witnesses. The great compassion and vast vows of the Buddhas and bodhisattvas seek to make sentient beings no different from the Buddha. Yet practitioners must have their three karmic modes purified before they can obtain the precepts—just as, to invite a great king, one must first adorn the mansion, or just as the solar disc does not appear in turbid water. All Buddhas of the three periods have attained bodhi through these precepts. Therefore, one must first set in motion the ten reverse and direct minds to serve as the foundation of repentance. The master should instruct [them] to say: 'We, disciples named [so-and-so], together with all sentient beings throughout the dharmadhātu, respectfully bow our heads to all Three Jewels of the ten directions exhausting empty space; to Śākyamuni and to the future Maitreya; to the ocean of the tathatā-garbha of the twelve divisions of scripture; and to all great bodhisattvas, pratyekabuddhas, and śrāvakas. Bear witness to us disciples as we open our hearts in repentance. From beginningless time until this day, giving free rein to body, speech, and mind, internally clinging to self and other, externally abetted by evil friends, we have fully committed the ten unwholesome deeds, the five heinous sins, the four parajikas, slander of the true Dharma, and icchantika offenses; killing father and mother, killing arhats, disrupting the harmonious Saṅgha (in terms of when the Buddha was in the world, separately conducting the five dharmas, poṣadha, and karman), shedding the Buddha's blood, ruining the harmonious Saṅgha, burning scriptures and images, harming sentient beings through our four bodily postures, stealing the property of the Three Jewels and wealth belonging to other realms, engaging in inverted wrong sexual misconduct, defiling the pure life of celibacy, deceiving and deluding the Three Jewels, cheating all beings, eating blood and meat without a mind of compassion; or eating the five pungent roots and thereby reeking with stench before the Three Jewels, drinking liquor to madness and turmoil, destroying wholesome dharmas, encroaching upon the flower-garland goods of the Saṅgha, beating, reviling, and scolding monastics and householders, whether precept-holders or precept-breakers; or stripping off their kāṣāya robes, forcing them to return to lay life, conscripting and driving them to servitude, or cutting off their life-faculties, without rejoicing in even a hair's breadth of another's good. In our three karmic modes we have universally and extensively committed manifold sins; though the acts were not ubiquitous, the evil mind was spread everywhere, continuing day and night without interruption, concealing and denying our faults not wishing people to know them, arrogant and obstinate, not fearing the evil destinies, lacking shame and conscience, denying cause and effect, acting as icchantikas. Therefore, this day, before the Buddhas of the ten directions, having deep faith in cause and effect, producing deep shame and remorse, producing intense fear, we openly confess and repent, cutting off the mind of continuation, generating the bodhimind, severing evil and cultivating the good, diligently urging forward our three karmas, overturning our past grave errors, rejoicing in even a hair's breadth of good done by ordinary beings or sages, recollecting that the Buddhas of the ten directions possess great merit and wisdom, and knowing that all dharmas are originally empty and tranquil in their nature, able to pull us and all sentient beings out of the ocean of the two kinds of death and place us on the shore of the three virtues. We pray only that the Three Jewels will compassionately bear witness.' (Spoken once.) Repentance being completed, the bodily vessel is pure, fit to hold the Dharma-food.