華嚴經內章門等雜孔目章 2.79

2.79

悔過者，善悔也。傷在生死迷淪久遠，三世過罪違理之甚。若勘經論，大分有二：一違理成過、二違教成罪。如佛法外人，無法拘制，信緣造罪，是違理罪。若佛法四眾，受佛教制，順其修法，違教成過，名違教罪。二罪挍量，違教罪重，違理罪輕。何以故？由教境恩德大故。又以罪數不同，若違理造罪但有一罪，違教造罪即具二罪，違理及違教。若懺除滅，義亦不同。若違理罪，滅即不定，或方等行道誦呪為福，或作理事二觀，竝得通除。若違教罪，據其現身取淨，還須依教，不得通滅；若據未來身淨，亦得通滅。今依此經四義悔法，懺三世罪，得三世淨。何以故？由此悔門順廣大故，與普賢門合，所以知之。此懺三世罪等，其心無限發福處，大小乘及初教則無此事。悔法有四：一懺三世罪、二勸請、三隨喜、四迴向。此四互相成，互作主伴。問：依此懺法，無理觀懺，何得是寬？答：竝得通成，所以知之。如隨喜勸請門中即具一切。又依三乘懺法有其二門：一還淨、二出離。初還淨者，由善心，不由治罰。善心者，如本受持對治。二出離者，有七事：一各各發露遮相續。二受與學罰。三先制後開，先已制戒，後由別意故開。四更捨，若大眾聚集同意如本，更捨先犯，罪人是時還淨。五轉依比丘比丘尼，轉男女二根，若不共罪。六如實觀。由四種法，欝陀那觀察諸法。又如對治法相，恒觀察自罪。七法爾得。若見四諦，小隨小罪不更故犯，由法爾所得。餘可準之，廣如別章。

Repenting faults means skillful repentance. It is to grieve over being deluded and sinking in saṃsāra for so long, and over the severe violation of principle in the transgressions and faults of the three times. Examining the sūtras and treatises, broadly speaking there are two kinds: first, violating principle to constitute a fault; second, violating the teaching to constitute a transgression. For instance, those outside the Buddha's Dharma are not restrained by the Dharma, and committing sins by following conditions is a transgression violating principle. If the four assemblies within the Buddha's Dharma have received the Buddha's disciplinary precepts and practice the Dharma in accord with them, violating the teaching constitutes a fault, called a transgression violating the teaching. Comparing the two transgressions, violating the teaching is grave, whereas violating principle is light. Why is this? Because the field of the teaching is of great grace and virtue. Furthermore, the number of sins differs: if committing sin by violating principle, there is only one transgression; if committing sin by violating the teaching, two transgressions are possessed: violating principle and violating the teaching. When confessing to eliminate them, the meaning also differs. In the case of a transgression violating principle, its eradication is not fixed: whether cultivating the path in the Vaipulya [repentance] and chanting dhāraṇīs to create merit, or performing the two contemplations on principle and phenomena, both can universally eliminate it. In the case of a transgression violating the teaching, in terms of obtaining purification in one's present body, one must still rely on the teaching and it cannot be universally eliminated; in terms of future bodily purification, it can also be universally eliminated. Now, relying on the four meanings of the repentance method in this sūtra, by repenting transgressions of the three times one attains the purification of the three times. Why is this? Because this gate of repentance accords with vastness and accords with the gate of Samantabhadra, therefore we know this. This repentance of the transgressions of the three times and so forth, in which the mind generates merit without limit, does not exist in the Hīnayāna, Mahāyāna, or the initial teaching. The repentance method has four parts: first, repenting transgressions of the three times; second, requesting [the Buddhas]; third, rejoicing [in merits]; fourth, dedication. These four mutually accomplish one another and act reciprocally as principal and companion. Question: Relying on this repentance method, there is no repentance through the contemplation of principle; how can it be broad? Answer: Both can be universally accomplished, which is why we know this. As in the gates of rejoicing and requesting, everything is already complete. Furthermore, relying on the Triyāna repentance method, there are two gates: first, restoration of purity; second, transcendence. First, restoration of purity: this is due to a wholesome mind and not due to penal discipline. A wholesome mind means, as originally received and upheld, applying the antidote. Second, transcendence: there are seven matters: 1. Confessing individually to prevent continuation. 2. Receiving and granting penalties for training. 3. First proscribing and later allowing: having previously proscribed the precept, later allowing it due to a distinct intent. 4. Renouncing anew: if the great assembly gathers and unanimously agrees as in the beginning, renouncing anew the prior offense, the transgressor at that time restores purity. 5. Transformation of basis for monks and nuns: the transformation of the two faculties, male and female, in the case of non-common offenses. 6. Contemplation according to reality: by means of the four types of dharma, using the udāna to contemplate phenomena. Also, as in the characteristics of the antidotal dharma, constantly contemplating one's own transgressions. 7. Attainment through the nature of phenomena: if one perceives the four truths, minor and lesser offenses are not deliberately committed again, attained by the nature of phenomena. The rest may be inferred accordingly, as explained in detail in the separate chapter.