--- title: "四部律并論要用抄 · 15 除懺悔法" description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。" url: "https://rushiwowen.co/en/r/cmcwshzr91me9ie04vdoudy7k" --- ### 除懺悔法第十五 > Chapter 15: The Method of Confession and Repentance 凡欲懺悔者。應知輕重犯不犯。知可悔。知須僧中悔。知不須僧中悔。知有罪對人三說。智有罪對人一說。有罪心念悔。知罪種。常自省察。乃至少罪生大怖畏。若失意犯。即時慎莫覆藏　四部律皆明初篇不可悔。第二要僧中悔。悔法毘尼中廣說。偷蘭遮有多種悔法不同　四分云。有十種。自性偷蘭。一食人肉。二畜人皮。三剃三處毛。四灌下部道。五畜人髮欽婆羅。六裸形。七畜食鉢。八瞋恚破衣。九瞋恚破房。十瞋恚破塔。此皆犯偷蘭。輕者一人而悔。悔法如波逸提。此罪重有突吉羅罪。故在第而明也　僧祇云。瞋心破六種偷蘭。一破鉢。二破三衣。三破塔。四破房。五破僧。六破界。破三種鉢偷。餘小鉢突吉羅。破三衣犯餘衣越毘尼。破佛塔偷蘭。來報重也。若欲更作好者無罪。破僧房偷蘭。外道房越毘尼。更作好者無犯。瞋心過界作不名作。得偷蘭罪。得捨已更結　十誦云。問曰。云何懺偷蘭罪。佛言。有四種偷蘭。從初生重。一切僧前悔過。有偷蘭。從初篇生輕。出界外四比丘眾中。悔有偷蘭。從第二篇生重。應出界外四比丘眾中悔。有偷蘭。從僧殘生輕。應一比丘前悔過。若依僧祇輕重皆對手懺悔法者。先請一清淨為懺悔主。若是下向懺悔有五法。一偏露右肩。二禮足。三革屣。四右膝著地。五合掌自說所犯。大德一心念。我比丘某甲。欲方便作婬緣。若不成偷蘭遮。不應數。今向大德發露懺悔。不敢覆藏。懺悔則安樂。不懺悔不安樂。憶念犯發露。知而不覆藏。願大德憶。我清淨戒身具足清淨布薩如是三說上坐應問言。汝見罪不。答見。當語言。長老從今已往。當自嘖心生厭離。更莫後犯。答言爾。若上坐向下坐懺悔有法除禮。餘四同上。婬邊懺方便。殺道亦如是。若悔第三第四篇文同上。但稱波逸提等為異。若說戒時三問清淨自知有罪。不向人說。心念發露。此犯默妄語突吉羅。應對手一說言。大德一心念。我比丘某甲。於說戒序時自知有罪。露藏犯默妄語突吉羅罪。自餘同上。凡懺悔法重罪作輕罪作重悔。悔法不成。得失法突吉羅。自餘悔法律中廣說。不復煩文。與他作懺悔。應具五德。一善知犯。二善知不犯懺悔法。三知犯懺悔清淨。四善知作白。五善知作羯磨。具此五德與人除罪懺悔。 > For those who wish to repent, they should understand the difference between heavy and light offenses, and whether or not an offense has been committed. They should know what can be repented and what requires repentance before the monastic assembly, as well as what does not require repentance before the assembly. They should know that for certain offenses, confession is made before another person three times; for others, once; and for others, a mental confession is sufficient. They should understand the categories of offenses and constantly examine themselves, so that even a minor offense inspires great dread. If someone commits an offense through negligence or forgetfulness, they must never conceal it. The four Vinaya schools all state that offenses in the first category (the four gravest offenses) cannot be repented, while those in the second category must be repented before the monastic assembly. The methods of repentance are explained in detail in the Vinaya. The Sthūlātyaya offenses have various methods of repentance. According to the Dharmaguptaka school, there are ten types of “self-nature” Sthūlātyaya offenses: eating human flesh, keeping human skin, shaving the hair in three bodily regions, indulging in improper enemas, keeping a garment made of human hair, going naked, keeping an alms bowl for food, tearing robes out of anger, destroying a dwelling out of anger, and destroying a stupa out of anger. All these constitute Sthūlātyaya offenses. For the lighter ones, confession can be made before one person, following the method for Pācittiya. These offenses are serious because they also involve accompanying wrongdoing (Duskṛta), so they are explained accordingly. According to the Mahāsāṃghika school, destroying six things in anger constitutes Sthūlātyaya: bowls, the three robes, stupas, dwellings, the Saṅgha, and boundaries. Destroying three types of bowls is Sthūlātyaya; destroying smaller bowls is Duskṛta. Tearing the three robes is an offense; destroying other garments is an offense against the Vinaya. Destroying a stupa is Sthūlātyaya and brings grave karmic consequences in the future. However, if one intends to rebuild or make it better, there is no offense. Destroying a monastic dwelling is Sthūlātyaya; destroying the dwelling of non-Buddhists is an offense against the Vinaya. If one intends to rebuild it better, there is no violation. If in anger one crosses a boundary to perform an improper act, it is not considered a valid act and incurs Sthūlātyaya; having renounced it, the offense is settled anew. According to the Sarvāstivāda school, one may ask: how does one repent a Sthūlātyaya offense? The Buddha said there are four types of Sthūlātyaya. For a heavy offense arising from the first category (the four gravest offenses), one must confess before the entire assembly. For a lighter offense arising from the first category, one should confess outside the boundary before an assembly of four monks. For a heavy offense arising from the second category, one should also confess outside the boundary before four monks. For a lighter offense arising from the Saṅghāvaśeṣa category, one should confess before a single monk. If following the Mahāsāṃghika method of face-to-face confession for both heavy and light offenses, one should first request a pure monk to serve as the witness for repentance. For a junior person repenting before a senior, there are five requirements: bare the right shoulder, prostrate at the senior’s feet, remove footwear, kneel on the right knee, and press palms together while stating the offense: “Venerable sir, please pay attention. I, the monk so-and-so, intended to engage in sexual conduct. Though it was not consummated, it is still a Sthūlātyaya offense. It should not be repeated lightly. Now I openly reveal and repent this fault before the Venerable one. I dare not conceal it. Through repentance comes peace; without repentance there is no peace. I recall my fault and reveal it. Knowing it, I do not hide it. May the Venerable one remember me. I am pure in the precepts and complete in the pure observance of uposatha.” This is said three times. The senior monk should then ask: “Do you see your fault?” The person replies: “I see it.” The senior instructs: “Elder, from now on, reproach yourself, develop a sense of renunciation, and do not commit this again.” The person replies: “I will.” If the senior practices confession before a junior, the same rules apply except for the prostration; the other four requirements remain the same. Repentance for attempted sexual conduct and for the offense of killing follows the same procedure. When repenting for offenses in the third and fourth categories, the text is the same, except that the name of the offense (e.g., Pācittiya) is changed accordingly. If during the recitation of precepts, after the triple questioning, someone knows they have an offense but does not confess it to others, this constitutes a concealed mental confession. This offense is a Duskṛta for silent falsehood. One should confess once before another person, saying: “Venerable sir, please pay attention. I, the monk so-and-so, during the recitation of the precepts, knew I had an offense but concealed it, thereby committing the Duskṛta offense of silent falsehood.” The rest of the procedure is the same as above. In general, regard- ing repentance, if one treats a heavy offense as light, or a light offense as heavy, the repentance is not valid. This itself incurs a Duskṛta for faulty procedure. The remaining details of repentance are broadly explained in the Vinaya and need not be repeated here. One who serves as a repentance guide for others should possess five qualities: know well what constitutes an offense; know well what constitutes a non-offense and the method of repentance; know well how to bring about purity through repentance; know well how to issue a formal declaration (jñāpti); and know well how to conduct the official motion and resolution (karmavācana). Only with these five qualities should one help others remove offenses and attain purification through repentance.