[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [集諸經禮懺儀](https://indike.org/pramana/in.bauddha.taisho.1982) › 2.311 # 集諸經禮懺儀 2.311 集諸經禮懺儀 2.311 - **Language:** Classical Chinese ### [2.311](https://indike.org/pramana/in.bauddha.taisho.1982.2.311) 上二品懺悔發願等同前，須要中要取初、須略中略取中、須廣中廣取下。其廣者，就實有心願生者而勸，或對四眾、或對十方佛、或對舍利尊像大眾、或對一人若獨自等。又向十方盡虛空三寶及盡眾生界等，具向發露懺悔。懺悔有三品，上、中、下。上品懺悔者，身毛孔中血流、眼中血出者，名上品懺悔。中品懺悔者，遍身熱汗從毛孔出、眼中血流者，名中品懺悔。下品懺悔者，遍身徹熱、眼中淚出者，名下品懺悔。此等三品雖有差別，即是久種解脫分善根人，致使今生敬法重人不惜身命。乃至小罪若懺，即能徹心徹髓。能如此懺者，不問久近，所有重障頓皆滅盡。若不如此，縱使日夜十二時急走，終是無益，若不作者。應知。雖不能流淚流血等，但能真心徹到者，即與上同。敬白十方諸佛、十二部經、一切賢聖，及一切天龍八部、法界眾生、現前大眾等，證知我某甲發露懺悔。從無始已來乃至今身，殺害一切三寶、師僧父母、六親眷屬、善知識、法界眾生不可知數，偷盜一切三寶、師僧父母、六親眷屬、善知識、法界眾生物不可知數，於一切三寶、師僧父母、六親眷屬、善知識、法界眾生上起邪心不可知數，妄語欺誑一切三寶、師僧父母、六親眷屬、善知識、法界眾生不可知數，綺語調弄一切三寶、師僧父母、六親眷屬、善知識、法界眾生不可知數，惡口罵辱誹謗毀呰一切三寶、師僧父母、六親眷屬、善知識、法界眾生不可知數，兩舌鬪亂破壞一切三寶、師僧父母、六親眷屬、善知識、法界眾生不可知數，或破五戒、八戒、十戒、十善戒、二百五十戒、五百戒、菩薩三聚戒、十無盡戒，乃至一切戒及一切威儀戒等，自作、教他、見作隨喜，不可知數。如是等眾罪，亦如十方大地無邊微塵無數，我等作罪亦無邊無數。虛空無邊，我等作罪亦復無邊，法界無邊亦如上、法性無邊亦如上、佛無邊亦如上。如是等罪，上至諸菩薩、下至聲聞緣覺所不能知，唯佛與佛乃能知我罪之多少。今於三寶前、法界眾生前發露懺悔，不敢覆藏。唯願十方三寶法界眾生，受我懺悔，憶我清淨。始從今日願共法界眾生，捨邪歸正發菩提心，慈心相向佛眼相看，作菩提眷屬真善知識，同生阿彌陀佛國，乃至成佛，如是等罪，永斷相續，更不敢作。懺悔已，至心歸命禮阿彌陀佛。禮懺竟，若入觀及睡時，應發此願。若坐若立，一心合掌正面向西，十聲稱阿彌陀佛、觀音、勢至、諸菩薩清淨大海眾竟。弟子現是生死凡夫，罪障深重，輪迴六道苦不可言。今遇善知識，得聞彌陀本願名號，一心稱念求願往生。願佛慈悲不捨本弘誓願攝受。弟子不識彌陀佛身相光明，願佛慈悲示現弟子身相，觀音勢至諸菩薩等，及彼世界清淨莊嚴光明等相。道此語已，一心正念，即隨意入觀及睡。或有正發願時即得見之，或有睡時得見。此願比來亦大有現驗。 > The above two grades of repentance, making vows, and so forth are the same as before. If one requires the essential of the essentials, take the first; if one requires the concise of the concises, take the middle; if one requires the extensive of the extensives, take the last. As for the extensive one, it offers encouragement according to those who genuinely have the mind and vow to be reborn, either facing the fourfold assembly, facing the Buddhas of the ten directions, facing the relics, honoured images, and the great assembly, or facing a single person or when alone. Moreover, toward the Triratna that exhausts empty space throughout the ten directions and the realm of sentient beings in its entirety, one fully confesses and repents before them. Repentance has three grades: upper, middle, and lower. In upper-grade repentance, blood flows from the pores of the body and blood issues from the eyes; this is called upper-grade repentance. In middle-grade repentance, hot sweat issues from the pores over the whole body and blood flows from the eyes; this is called middle-grade repentance. In lower-grade repentance, the entire body is feverish hot and tears flow from the eyes; this is called lower-grade repentance. Although there are differences among these three grades, they are all people who have long planted the kuśalamūla leading to liberation, causing them in this life to revere the Dharma, esteem others, and not begrudge their physical life. Thus, even when repenting small transgressions, it penetrates their hearts and pierces their marrow. For those who are capable of repenting in this way, regardless of how long or short it has been, all heavy obstacles are instantly and completely extinguished. If it is not done like this, even if one rushes about day and night through the twelve periods, in the end it is useless if one does not act thus. You should know: even if one cannot shed tears or bleed, if only one can be sincere to the utmost depth, it is the same as the above. Reverently I declare before the Buddhas of the ten directions, the twelve divisions of scriptures, all the worthy ones and sages, all the devas, dragons, and the rest of the eight classes, the sentient beings of the dharmadhātu, and the present assembly: bear witness to me, so-and-so, confessing and repenting. From beginningless time down to this present life, the times I have killed and harmed all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The things of all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu that I have stolen are an unknowable number. The wrong thoughts I have generated against all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have deceived with false speech all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have teased and mocked with frivolous speech all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have reviled, slandered, and condemned with harsh speech all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. The times I have caused discord and schism with divisive speech among all the Triratna, teachers, monks, parents, the six types of relatives, kalyāṇamitras, and sentient beings of the dharmadhātu are an unknowable number. Whether breaking the five precepts, eight precepts, ten precepts, ten good precepts, two hundred and fifty precepts, five hundred precepts, the three collections of precepts of the bodhisattva, the ten inexhaustible precepts, or even all precepts and all precepts of deportment—doing them myself, teaching others to do them, or seeing them done and rejoicing—they are an unknowable number. Such multitude of sins are like the boundless countless fine dust particles of the great earth in the ten directions: the sins we have committed are likewise boundless and countless. Empty space is boundless, and the sins we have committed are also boundless. The dharmadhātu is boundless, and it is also as above; the Dharma-nature is boundless, and it is also as above; the Buddhas are boundless, and it is also as above. Such sins as these cannot be known from the Bodhisattvas above down to the śrāvakas and pratyekabuddhas below; only a Buddha and a Buddha can know the extent of my sins. Now, before the Triratna and before the sentient beings of the dharmadhātu, I confess and repent, not daring to conceal anything. May the Triratna of the ten directions and the sentient beings of the dharmadhātu receive my repentance and remember my purity. Beginning from this day, I vow, together with the sentient beings of the dharmadhātu, to abandon the wrong and return to the right, generate the bodhicitta, regard each other with compassion and look upon each other with Buddha eyes, become companions of bodhi and true kalyāṇamitras, and together be reborn in the land of Amitābha Buddha, until attaining buddhahood. May such sins be permanently severed in succession; we dare not commit them again. Having repented, with sincere mind we take refuge and pay homage to Amitābha Buddha. When the worship and repentance are finished, upon entering contemplation or at bedtime, one should make this vow. Whether sitting or standing, with single-mindedness join the palms, face directly to the west, and recite ten times the names of Amitābha Buddha, Avalokiteśvara, Mahāsthāmaprāpta, and the Bodhisattvas of the pure great-ocean assembly. Then \[say\]: 'This disciple is currently an ordinary mortal in saṃsāra, with deep and heavy sins and obstacles, transmigrating in the six destinies with unspeakable suffering. Now encountering a kalyāṇamitra, I have been able to hear the name of Amitābha's original vow, and single-mindedly recite it seeking and vowing for rebirth. May the Buddha, with compassion, not abandon his original vast vow and gather me in. This disciple does not know the bodily marks and radiance of Amitābha Buddha; may the Buddha out of compassion manifest to this disciple his bodily marks, along with those of Avalokiteśvara, Mahāsthāmaprāpta, and all the Bodhisattvas, as well as the pure adornments and radiance of that realm.' Having spoken these words, with single-minded right mindfulness, one then enters contemplation or sleep as one wishes. Some, at the very moment of making the vow, immediately behold them; others behold them while asleep. Of late, this vow has indeed yielded great and visible signs of efficacy. > — English (machine translation) (machine translation) - [Previous: 2.310](https://indike.org/pramana/in.bauddha.taisho.1982.2.310) - [Next: 2.312](https://indike.org/pramana/in.bauddha.taisho.1982.2.312) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1982.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1982~en-mt.2.311) — English, machine translation ## Linked texts (2) - [佛說佛名經](https://indike.org/pramana/in.bauddha.taisho.441.29.17) — Classical Chinese - [往生禮讚偈](https://indike.org/pramana/in.bauddha.taisho.1980.1.342) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1982.2.311](https://indike.org/pramana/in.bauddha.taisho.1982.2.311) · Pramāṇa