廣弘明集 27.44

27.44

身口意三禍患之首。故經云。有身則苦生。無身則苦滅。既知其患苦則應挫而滅之。滅苦之要莫過懺悔。懺悔之法。先當潔其心靜其慮端其形整其貌恭其身肅其容內懷慚愧鄙恥外發。書云。禮無不敬。傲不可長。又曰。過而能改是謂無過。經云。於一切眾生敬之如親想。各自省其過。然後懺悔。眾等從無始世界以來至於此生。由於身意造諸苦業。並緣愚癡多違至教。遂乃憍慢懈怠形用不恭。眠坐放逸行動輕傲。或入出僧坊登上堂殿。禮拜旋遶形不卑恭。或於父母師長上中下座善友知識前。服用不端動止乖法。非禮而觀用違體製。或盜三寶財及親屬物一切他有。抄掠強奪。欺誑增減非分相凌。或婬妷恣縱。非時非處。罔隔禽獸。不避親族。或造五逆水火焚澆。攻略坑陷加毒無罪。或剠劓刖刵考掠斫射。傷毀斬截殘害剝裂。屠割炮燒煮炙爛瀹。諸如此罪。或為婬慾。或為財利。或為慳貪。或為癡我。無慚賢愚不愧聖達。今思此過若影隨形。怖懼慚愧悲惻懺悔痛苦懺悔已。有相加害者。從今已去為真善友。生生相向以法示誨。願十方佛特加攝念。悔身業障永更不造。

Body, speech, and mind are the heads of disasters and troubles. Therefore the sūtra says: 'Where there is a body, suffering arises; where there is no body, suffering ceases.' Having known its trouble and suffering, one should curb and extinguish it. The essential means to extinguish suffering is none other than repentance. As for the method of repentance: first, one should purify one's mind, quiet one's thoughts, make one's form upright, arrange one's appearance, make one's body respectful, and solemnize one's countenance. Internally, one harbors shame and remorse; externally, one expresses abasement and shame. A classic says: 'In propriety, there is nothing without respect; arrogance must not be allowed to grow.' It also says: 'To have faults and be able to reform—this is called having no faults.' A sūtra says: 'Regard all sentient beings with respect, thinking of them as one's kin.' Each must examine their own faults, and only then repent. From beginingless realms down to this life, we and the multitude have created all manners of painful karma due to body and mind. All relying on delusion, we have largely violated the supreme teachings. Thus, out of arrogance and indolence, our bodily actions were disrespectful, sleeping and sitting were dissolute, and our movements were frivolous and haughty. Or, entering and leaving monastic quarters and ascending halls and shrines, our prostrations and circumambulations were physically undisciplined and unhumble. Or, before parents, teachers, elders, high, middle, or low seats, good friends, and spiritual mentors, our clothing was improper, and our movements and deportment contravened propriety; observing things unvirtuously, our usage violated decorum. Or stealing the property of the triratna, the belongings of relatives, and all possessions of others; plundering and forcefully seizing; deceiving by increasing or decreasing; arrogating and trespassing beyond our measure. Or behaving in licentious abandon, outside of proper times and places, without distinction from animals, not avoiding kin and relatives. Or committing the five heinous sins; burning with fire and drowning with water; raiding, capturing, and entrapping; administering poison to the innocent. Or tattooing, cutting off noses, amputating feet, cutting off ears; torturing, flogging, hacking, and shooting; wounding, maiming, beheading, dismembering, harming, flaying, and tearing apart; slaughtering, butchering, roasting, burning, boiling, broiling, scalding, and stewing. All such sins were committed either for lust, or for wealth and gain, or for stinginess and greed, or for delusion and selfhood. Feeling no shame before the worthy and the foolish, and no remorse before the sages and masters. Now reflecting that these faults follow us like shadows following forms, with fear, shame, sorrow, and bitter pain, we repent. Having repented, toward those who have inflicted harm on us, from now on they shall be our true good friends; life after life we will face them, showing and instructing them with the Dharma. We pray that the Buddhas of the ten directions will especially embrace and remember us; we repent the karmic obstacles of the body, never to create them again.