法苑珠林 86.64

86.64

'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.'