翻譯名義集 4.96

4.96

【懺摩】此翻悔過。義淨師云：「懺摩，西音，忍義。西國人誤觸身云懺摩，意是請恕，願勿瞋責。此方誤傳久矣，難可改張。」應法師云：「懺，訛略也。書無懺字，正言叉摩。此云忍，謂容恕我罪也。」天台光明釋懺悔品，不辨華梵，但直釋云：「懺者，首也；悔者，伏也。如世人得罪於王，伏款順從，不敢違逆。不逆為伏，順從為首。行人亦爾，伏三寶足下，正順道理，不敢作非，故名懺悔。又懺名白法，悔名黑法。黑法須悔而勿作，白法須企而尚之。取捨合論，故言懺悔。又懺名修來，悔名改往。往日所作不善法，鄙而惡之，故名為悔。往日所棄一切善法，今日已去，誓願勤修，故名為懺。棄往求來，故名懺悔。又懺名披陳眾失，發露過咎，不敢隱諱。悔名斷相續心，厭悔捨離，能作所作合棄，故言懺悔。又懺者名慚，悔者名愧。慚則慚天，愧則愧人。人見其顯，天見其冥，冥細顯麁，麁細皆惡，故言懺悔。」《淨名疏》云：「今明罪滅有三：一作法懺，二觀相懺，三觀無生懺。作法懺，滅違無作罪，依毘尼門；觀相懺，滅性罪，此依定門；觀無生懺，滅妄想罪，此依慧門。復次，違無作罪障戒，性罪障定，妄想罪障慧。作法懺者，如律所明，作法成就，能滅違無作罪，而性罪不滅。《大論》云：『如比丘斬草害命，二罪同篇，作法懺二，無作滅，害命不滅；雖違無作滅，性罪未滅。』觀相懺者，如諸方等經，所明行法，見罪滅相。《菩薩戒》云：『若見光華種種好相，罪便得滅；若不見相，雖懺無益。若見好相，無作及性二罪俱滅。』觀無生懺者，此觀成時，能除根本妄惑之罪。如拔樹根，枝葉自滅。《普賢觀》云：『一切業障海，皆從妄想生。若欲懺悔者，端坐念實相。眾罪如霜露，慧日能消除。』」

[Kṣama] is translated here as "repenting offenses." Master Yijing said: "Kṣama is a Western pronunciation, meaning forbearance. When people of the Western Country accidentally bump into someone, they say kṣama, meaning to ask for forgiveness, wishing that they not be angry or reproachful. This has long been mistakenly transmitted in this land, and it is difficult to alter." Master Yinjing said: "Kṣama is corrupted and abbreviated. The character chan did not exist in texts; the proper term is chamo. It is translated here as forbearance, meaning to forgive my offenses." When Tiantai explains the Chapter on Repentance in the Suvarṇaprabhāsa, he does not distinguish Chinese and Sanskrit, but directly explains: "'Chan' means to submit oneself; 'hui' means to yield. Like a person in the secular world who offends a king, submits in sincerity and complies, not daring to disobey. Not disobeying is yielding; complying is submitting oneself. A practitioner is also like this, bowing at the feet of the Three Jewels, properly complying with principle, not daring to do wrong; hence it is called chan-hui (repentance). Furthermore, chan is called white phenomena (wholesomeness), and hui is called black phenomena (unwholesomeness). Black phenomena must be repented and not done; white phenomena must be aspired to and honored. Discussing rejection and acceptance together, it is called repentance. Furthermore, chan means cultivating the future; hui means reforming the past. Regarding unwholesome phenomena done in past days, looking upon them with contempt and disgust is called hui. All wholesome phenomena discarded in past days, from this day forward, vowing to diligently cultivate them is called chan. Abandoning the past and seeking the future, it is called repentance. Furthermore, chan means laying bare all faults, disclosing errors, not daring to conceal them. Hui means cutting off the continuing mind, turning away in regret and abandoning them, rejecting both the agent and the act together; hence it is called repentance. Furthermore, chan is called shame (hrī); hui is called dread of blame (apatrapā). Shame is being ashamed before heaven; dread of blame is being ashamed before humans. Humans see the manifest; heaven sees the hidden. The hidden is subtle and the manifest is coarse; both coarse and subtle are unwholesome, hence it is called repentance." The Commentary on the Vimalakīrti says: "Now to clarify, the eradication of offenses has three [methods]: first, repentance through formal ritual; second, repentance through contemplating signs; third, repentance through contemplating the unarisen. Repentance through formal ritual eradicates transgressions against unmanifest action (avijñapti), relying on the vinaya gate; repentance through contemplating signs eradicates natural offenses, relying on the gate of meditation; repentance through contemplating the unarisen eradicates offenses of delusive conceptualization, relying on the gate of wisdom. Furthermore, offenses of transgressing unmanifest action obstruct morality; natural offenses obstruct meditation; offenses of delusive conceptualization obstruct wisdom. As for repentance through formal ritual, as explained in the Vinaya, when the ritual is accomplished, it can eradicate offenses of transgressing unmanifest action, but natural offenses are not eradicated. The Dazhidu lun says: 'For example, if a bhikṣu cuts grass and deprives life, both offenses belong to the same category. Performing the ritual repents both; unmanifest action is eradicated, but the offense of taking life is not eradicated; although transgressing unmanifest action is eradicated, the natural offense is not yet eradicated.' As for repentance through contemplating signs, it is like the methods of practice explained in various Vaipulya sūtras, seeing signs that offenses are eradicated. The Bodhisattva Precepts says: 'If one sees various auspicious signs such as rays of light and flowers, offenses are then eradicated; if one does not see signs, though one repents there is no benefit. If one sees auspicious signs, both unmanifest and natural offenses are eradicated together.' As for repentance through contemplating the unarisen, when this contemplation is perfected, it can remove the offenses of fundamental delusive confusion. Like uprooting the roots of a tree, the branches and leaves naturally perish. The Contemplation of Samantabhadra says: 'The ocean of all karmic hindrances / is entirely produced from delusive conceptualization. / If one wishes to repent, / sit upright and be mindful of the true mark. / All offenses are like frost and dew; / the sun of wisdom can disperse them.'"