[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 86.64 # 法苑珠林 86.64 法苑珠林 86.64 - **Language:** Classical Chinese ### [86.64](https://indike.org/pramana/in.bauddha.taisho.2122.86.64) 某等宿命從無數劫以來。所犯過惡。至今世所犯婬妷。所犯瞋怒。所犯愚癡。不知佛時。不知法時。不知比丘僧時。不知善惡時。若身有犯過。若口犯過。若心犯過。若意欲害佛。嫉惡經道。若鬪比丘僧。若殺阿羅漢。若自殺父母。若犯身三口四意三。自殺生。教人殺生。見人殺生代其喜。身自行盜。教人行盜。見人行盜代其喜。身自欺人。教人欺人。見人欺人代其喜。身自兩舌。教人兩舌。見人兩舌代其喜。身自罵詈。教人罵詈。見人罵詈代其喜。身自妄言。教人妄言。見人妄言代其喜。身自嫉妬。教人嫉妬。見人嫉妬代其喜。身自貪餮。教人貪餮。見人貪餮代其喜。身自不信。教人不信。見人不信代其喜。不信作善得善作惡得惡。見人作惡代其喜。身自盜佛寺中財物。若比丘僧財物。教人行盜。見人行盜代其喜。身自輕稱小斗短尺欺人。以重稱大斗長尺侵人。見人侵人代其喜。身自故作賊。教人作賊。見人作賊代其喜。身自惡逆。教人惡逆。見人惡逆代其喜。身諸所更以來生五處者。在泥犁中時。在禽獸中時。在薜荔中時。在人中時。在天中時。身在此五逆中生時。所犯過惡。不孝父母。不孝於師。不敬於善友。不敬於善沙門道人。不敬長老。輕易父母。輕易於師父。輕易求阿羅漢道者。輕易求辟支佛道者。若誹謗嫉妬之。見佛道言非。見惡道言是。見正言不正。見不正言正。某等諸所作過惡。願從十方諸佛求哀悔過。令某等今世不犯此過殃。令某等後世亦不被此過殃。所以從十方諸佛求哀者。何佛能洞視徹聽。不敢於佛前欺。某等有過惡不敢覆藏。從今以後皆不敢復犯。 > 'So-and-so and the others, from measureless kalpas across past lives up to the present life, have committed offenses and evils: committed lust, committed anger, committed ignorance; when we did not know the Buddha, did not know the Dharma, did not know the Saṃgha of monks, and did not know good and evil; whether bodily offenses, verbal offenses, or mental offenses; whether intending to harm the Buddha, despising the scriptural path; whether causing dissension among the Saṃgha of monks, killing arhats, or killing our own fathers and mothers; whether committing the three bodily, four verbal, and three mental \[unwholesome deeds\]; killing living beings ourselves, instructing others to kill living beings, or rejoicing on seeing others kill living beings; stealing ourselves, instructing others to steal, or rejoicing on seeing others steal; deceiving others ourselves, instructing others to deceive others, or rejoicing on seeing others deceive others; being double-tongued ourselves, instructing others to be double-tongued, or rejoicing on seeing others be double-tongued; reviling others ourselves, instructing others to revile others, or rejoicing on seeing others revile others; speaking falsely ourselves, instructing others to speak falsely, or rejoicing on seeing others speak falsely; being jealous ourselves, instructing others to be jealous, or rejoicing on seeing others be jealous; being greedy ourselves, instructing others to be greedy, or rejoicing on seeing others be greedy; being unfaithful ourselves, instructing others to be unfaithful, or rejoicing on seeing others be unfaithful; not believing that doing good yields good and doing evil yields evil, and rejoicing on seeing others do evil; stealing property from Buddhist monasteries ourselves or property of the Saṃgha of monks, instructing others to steal, or rejoicing on seeing others steal; using light scales, small measures, and short cubits ourselves to deceive others, or using heavy scales, large measures, and long cubits to encroach upon others, or rejoicing on seeing others encroach upon others; intentionally acting as thieves ourselves, instructing others to act as thieves, or rejoicing on seeing others act as thieves; committing evil acts of rebellion ourselves, instructing others to commit evil acts of rebellion, or rejoicing on seeing others commit evil acts of rebellion; through all that we have undergone across rebirths in the five destinies—when in Niraya hell, when among beasts, when among pretas, when among humans, and when among devas; the offenses and evils committed while born in these five destinies: being unfilial to parents, unfilial to teachers, disrespectful to good friends, disrespectful to good śramaṇas and practitioners of the path, disrespectful to elders; slighting parents, slighting teachers and fathers, slighting those who seek the path of the arhat, slighting those who seek the path of the pratyekabuddha, or slandering and envying them; seeing the Buddha's path and calling it wrong, seeing an evil path and calling it right; seeing what is correct and calling it incorrect, seeing what is incorrect and calling it correct. For all the offenses and evils committed by so-and-so and the others, we pray to seek pity and repent our errors before the Buddhas of the ten directions, so that so-and-so and the others may not commit the disasters of these offenses in this life, and so that so-and-so and the others may also not suffer the disasters of these offenses in future lives. Why do we seek pity from the Buddhas of the ten directions? Because the Buddhas can see and hear all penetratingly; we dare not deceive before the Buddhas. So-and-so and the others have offenses and evils that we dare not conceal. From now on, we dare not commit them again.' > — English (machine translation) (machine translation) - [Previous: 86.63](https://indike.org/pramana/in.bauddha.taisho.2122.86.63) - [Next: 86.65](https://indike.org/pramana/in.bauddha.taisho.2122.86.65) - [Up: 86](https://indike.org/pramana/in.bauddha.taisho.2122.86) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.86.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.86.64](https://indike.org/pramana/in.bauddha.taisho.2122.86.64) · Pramāṇa