T45n1903_說罪要行法
大正藏第 45 冊 No. 1903 說罪要行法
No. 1903
說罪要行法
唐三藏法師義凈撰
每於半月月盡憶所犯罪。準法而說。
或故妄語 或飲酒 或非時食等 或請香不凈洗手而食
每於旦朝或復余時。不觀水而飲用。不如法放生故。斷眾生命。自壞生地。或教他壞。不作知凈語。於五生種不以火等作凈而便食。用缽碗不凈洗而食。銅碗匙箸不以灰揩而食。凡是銅器皆以灰揩方凈。若以澡豆水洗不得成凈。
或飲用殘宿惡觸瓶水。及殘宿惡觸刀子割餅等而食。非時飲不凈茶湯酥蜜等水。
食五正食已。舍威儀竟。吞嚥余津。
自受捉金銀錢寶。及使人受捉。不作知凈語。凡觸火不持心。
燒香等觸火不持心。
非時入聚落不白苾芻。與未受具人同室宿過二夜。與未受具人同誦。及同聲唱佛。此等波逸底迦罪。據數犯者言之。余皆準此罪應(三說)。又每旦及大食后不嚼木。或向塔嚼齒木等。用訖不洗而棄。在僧凈地中洟唾。或棄蚤虱等不依處所。或食時飲啖作聲。或食時含食語話。
或嚙半食。與未受大戒人同牀席坐臥。
或立小便。或大小便不洗凈。大小便時嗽口吐水。及洟唾棄齒木皆不彈指謦欬。
【現代漢語翻譯】 現代漢語譯本 《說罪要行法》
唐三藏法師義凈 撰
每月兩次，在半月和月末時，回憶自己所犯的罪過，依照佛法如實陳述。
或者故意說謊，或者飲酒，或者在非用餐時間進食等等，或者在請求供養的食物前沒有洗乾淨手就食用。
每天早晨或者其他時間，不觀察水是否清凈就飲用。不如法放生，因此斷絕了眾生的性命。自己破壞生物生長的環境，或者教唆他人破壞。不作『知凈語』（指未經過凈化的食物）。對於五種穀物，不經過火等凈化就食用。使用沒有洗乾淨的缽、碗食用。銅碗、匙、筷不使用灰擦拭就食用。凡是銅製器皿，都要用灰擦拭才乾淨。如果用澡豆水洗，不能達到潔凈。
或者飲用殘留過夜、被不潔之物接觸過的瓶中的水，以及殘留過夜、被不潔之物接觸過的刀子切割的餅等食物。在非用餐時間飲用不乾淨的茶、湯、酥油、蜂蜜等飲品。
吃完五種正餐后，捨棄威儀，吞嚥剩餘的唾液。
自己接受、拿取金銀錢財寶物，以及指使他人接受、拿取，不作『知凈語』。凡是接觸火的時候不專注。
燒香等接觸火的時候不專注。
在非規定時間進入村落不告知比丘（bhiksu，佛教出家男眾），與未受具足戒的人同住一室超過兩夜，與未受具足戒的人一同誦經，以及一同出聲唱唸佛號。這些是波逸提迦（Payantika，一種罪名）罪，根據所犯次數陳述。其餘罪過都可參照這些罪過來懺悔（重複三次）。此外，每天早晨以及大餐之後不嚼齒木，或者對著佛塔嚼齒木等。用完后不清洗就丟棄。在僧眾清凈的場所吐痰、吐唾沫，或者丟棄跳蚤、虱子等不放在合適的地方。或者吃飯時發出聲音，或者吃飯時口含食物說話。
或者咬了一半的食物給別人。與未受大戒的人同牀、同席坐臥。
或者站著小便。或者大小便后不洗乾淨。大小便時嗽口吐水，以及吐痰、吐唾沫、丟棄齒木都不彈指、不咳嗽。
【English Translation】 English version The Essential Practices for Acknowledging Transgressions
Composed by the Tripiṭaka Master Yijing of the Tang Dynasty
Twice each month, at the end of the half-month and the end of the month, recall the transgressions committed and confess them truthfully according to the Dharma.
Perhaps intentionally speaking falsely, or drinking alcohol, or eating at improper times, etc., or eating without washing hands cleanly before requesting offerings of food.
Every morning or at other times, drinking without observing whether the water is clean. Releasing living beings improperly, thus cutting off the lives of sentient beings. Destroying the environment where living beings grow oneself, or instructing others to destroy it. Not making a 'knowing purity' statement (referring to food that has not been purified). For the five grains, eating them without purification by fire, etc. Using bowls and dishes that have not been washed cleanly. Eating with copper bowls, spoons, and chopsticks without wiping them with ash. All copper utensils must be wiped with ash to be clean. If washed with soapberry water, they cannot be purified.
Or drinking water from bottles that have been left overnight and touched by unclean things, and eating cakes, etc., cut with knives that have been left overnight and touched by unclean things. Drinking unclean tea, soup, ghee, honey, and other drinks at improper times.
After eating the five proper meals, abandoning dignified conduct and swallowing remaining saliva.
Accepting and taking gold, silver, money, treasures oneself, and instructing others to accept and take them, without making a 'knowing purity' statement. Not being focused whenever touching fire.
Not being focused when touching fire, such as when burning incense.
Entering villages at improper times without informing the bhikshu (bhiksu, a Buddhist monk), staying in the same room with someone who has not received the full precepts for more than two nights, reciting scriptures together with someone who has not received the full precepts, and chanting the Buddha's name aloud together. These are Payantika (Payantika, a type of offense) offenses, stated according to the number of times committed. All other offenses can be confessed by referring to these offenses (repeat three times). In addition, not chewing tooth wood every morning and after large meals, or chewing tooth wood facing the stupa, etc. Discarding it without washing it after use. Spitting phlegm or saliva in the clean area of the Sangha, or discarding fleas, lice, etc., without placing them in the appropriate place. Or making noise while eating, or speaking with food in the mouth while eating.
Or giving half-eaten food to others. Sitting, lying, or sleeping on the same bed or mat with someone who has not received the major precepts.
Or urinating while standing. Or not washing cleanly after urinating or defecating. Clearing the throat and spitting water while urinating or defecating, and not snapping fingers or coughing when spitting phlegm, saliva, or discarding tooth wood.
污手捉飲食器。不凈洗手𠻳口飲水等。
非時食蜜。不以水滴作凈。或觀男子及以女人。不善持心而生欲想。或自觸身起愛染心。或不繫想光明縱心眠睡。在燈燭光下眠臥。雖有開緣若觸火等不持心。或於三寶師僧父母所。起不尊重心。及生瞋忿而不忍受。滅燈火不持心。此等皆是惡作罪。且隨要言之。若更有餘者隨所憶罪。此等皆須對人一說而悔。或有責心者。云何責心。凡出家者。于不謹慎心中違律教時。即須自責心云。此事是我所不應作。我從今已去更不如是。若常能如此自克責時。自然不虧諸戒。須知佛教意在如此。
又凡出家受十戒及大戒已去。一一事皆白親教師或軌範師。唯除五事不須言白。云何為五。謂大小便利。飲凈水。嚼齒木。同一界內齊四十九尋內。禮佛繞塔。余皆須白。若不白師者。一一皆得惡作罪。
凡至褒灑陀日。應對不同犯清凈苾芻。隨其大小而為敬儀。蹲踞合掌憶其罪名。作如是說。具壽存念。我苾芻某甲有故妄語等(隨其犯者稱之)。犯眾多根本波逸底迦罪。及眾多方便惡作罪。或不嚼齒木等(隨有稱之)。犯眾多根本惡作罪。及眾多方便惡作罪。此等諸罪。各有不敬聖教波逸底迦罪。及此方便惡作罪。並不向人發露各有覆藏罪。此所犯罪。我今于具壽前從清凈
【現代漢語翻譯】 現代漢語譯本 用不乾淨的手拿取飲食器具，不洗乾淨手就漱口、飲水等等。
在非規定的時間吃蜂蜜，不用水滴來做凈法，或者觀看男子以及女人，不能好好地守護自己的心而生起慾望的想法，或者自己觸控身體而生起愛染之心，或者不繫念光明而放縱自己的心睡眠，在燈燭光下睡眠。雖然有開許的因緣，如果觸控火等不守護自己的心，或者對於三寶（Buddha, Dharma, Sangha，佛、法、僧）、師僧（teacher, monk，老師、僧侶）、父母，生起不尊重的心，以及生起嗔恨忿怒而不忍受，熄滅燈火不守護自己的心。這些都是惡作罪。且隨著要點來說。如果還有其餘的，隨著所記憶的罪。這些都需要對人一一說而懺悔。或者有責備自己的心，怎麼樣責備自己的心？凡是出家的人，在不謹慎的心中違背律教的時候，就應當自己責備自己說：『這件事是我不應該做的，我從今以後不再這樣做。』如果常常能夠這樣自我剋制責備的時候，自然不會虧損各種戒律。須知佛教的用意就在這裡。
又凡是出家受了十戒以及大戒以後，每一件事都要稟白親教師或者軌範師（preceptor, instructor，戒師、導師），唯獨五件事不需要稟白。哪五件呢？就是大小便，飲用凈水，嚼齒木，在同一個界限內四十九尋（尋，古代長度單位）以內，禮佛繞塔。其餘的都需要稟白。如果不稟白老師，每一件都會得到惡作罪。
凡是到了褒灑陀（Posadha，布薩）日，應當對不同的犯清凈的比丘（bhikkhu，出家男眾），隨著他們所犯的大小而行敬儀。蹲踞合掌，憶念他們的罪名，作這樣的說：『具壽（Ayasma，尊者）存念，我比丘某甲有故妄語等（隨著所犯的罪稱說）。犯眾多根本波逸底迦（Payattika，墮罪）罪，以及眾多方便惡作罪，或者不嚼齒木等（隨著有的罪稱說）。犯眾多根本惡作罪，以及眾多方便惡作罪。』這些罪，各有不敬聖教的波逸底迦罪，以及此方便惡作罪，並且不向人發露各有覆藏罪。這些所犯的罪，我現在於具壽前從清凈。
【English Translation】 English version Taking food utensils with unclean hands. Not washing hands cleanly before rinsing the mouth and drinking water, etc.
Eating honey at an improper time, not using water droplets for purification, or looking at men and women, failing to guard one's mind well and giving rise to desires, or touching one's own body and giving rise to attachment, or not focusing on light and letting the mind sleep unrestrained, sleeping under the light of lamps and candles. Although there may be permissible circumstances, if touching fire, etc., without guarding one's mind, or towards the Three Jewels (Buddha, Dharma, Sangha), teachers, monks, parents, giving rise to disrespect, and giving rise to anger and resentment without forbearance, extinguishing lamps without guarding one's mind. These are all offenses of wrong-doing. And to speak according to the essentials. If there are other offenses, according to the sins remembered. These all need to be confessed and repented to someone. Or having a self-reproaching mind, how to reproach oneself? Whenever a monastic violates the monastic rules due to an unmindful state, one should reproach oneself, saying, 'This is something I should not have done. From now on, I will not do it again.' If one can constantly restrain and reproach oneself in this way, one will naturally not violate the precepts. One should know that the intention of the Buddha's teachings lies in this.
Furthermore, after a monastic has received the ten precepts and the major precepts, every matter should be reported to one's preceptor or instructor, except for five matters that do not need to be reported. What are the five? They are: urinating and defecating, drinking clean water, chewing tooth-wood, being within forty-nine fathoms (fathom, an ancient unit of length) within the same boundary, prostrating to the Buddha and circumambulating the stupa. All other matters must be reported. If one does not report to the teacher, one will incur an offense of wrong-doing for each instance.
Whenever it is the day of Posadha (fortnightly observance day), one should treat the pure bhikkhus (monks) who have committed offenses differently, according to the severity of their offenses, and perform the appropriate respectful gestures. Squatting and joining palms, recalling their offenses, and saying thus: 'Venerable (Ayasma), please remember, I, bhikkhu (monk) so-and-so, have committed intentional lies, etc. (mentioning the offenses committed). I have committed many fundamental Payattika (offense entailing expiation) offenses, and many offenses of wrong-doing through means. Or not chewing tooth-wood, etc. (mentioning the offenses committed). I have committed many fundamental offenses of wrong-doing, and many offenses of wrong-doing through means.' Each of these offenses has an offense of Payattika for disrespecting the holy teachings, and an offense of wrong-doing through these means, and each has a concealing offense for not disclosing to others. These offenses that I have committed, I now purify before the Venerable.'
來。並皆發露不作覆藏。由發露已便得安樂(三說已)。
彼應問言。汝見罪不。答言。我見。又問。將來諸戒能善護不。答言。能護。所對苾芻應云奧箄迦(梵語此義翻為方便由作此事是解脫之方便也)。其說罪者答言。娑度(此云善哉)。若犯僧伽伐尸沙罪者。但且對人發露。后別行法。若犯窣吐羅。及犯捨墮罪。準法除之。
每食罷發願法
準如律教。若苾芻食了之時。若須誦持欹拏伽他。謂施頌也。隨於靜處或坐或立。或可經行。先誦小經一紙半紙。次誦伽他云。飯食已訖。當愿眾生。德行充盈成十種力。所為佈施者。必獲其義利。若為樂故施。后必得安樂。
諸以寺舍房宇。佈施眾僧。造寺之主。及護寺天神。國主百僚。師僧父母因緣眷屬。及一切眾生。若先亡者。愿生西方見阿彌陀佛。或生睹史多天見慈氏尊者。脫屣塵勞悟無生忍。其現存者。愿無病長壽福智莊嚴。愿我自身無諸障惱。常持凈戒不犯尸羅。于小罪中心生大懼。于所犯罪悉皆發露。盡未來際不失信心。逢善知識。愿生中國離於八難。常存正見至求解脫。恒與眾生作不請之友。即以此福普施一切。同出有流證無上果。若於每日不作如是念誦發願者。是懈怠人不銷信施洗凈法。
其大小便室。必須別處。各安門
【現代漢語翻譯】 現代漢語譯本： 來。並且都坦白承認，不作隱瞞。因為坦白承認后，便能得到安樂（重複三次）。 那人應該問：『你見到罪過嗎？』回答說：『我見到。』又問：『將來對於各種戒律，能夠好好守護嗎？』回答說：『能夠守護。』負責對質的比丘應該說『奧箄迦 (Aobijia)（梵語，意思是方便，因為做了這件事是解脫的方便）。』承認罪過的人回答說：『娑度 (Sadu)（此云善哉）。』如果犯了僧伽伐尸沙 (Sanghavasesa) 罪，只需向人坦白承認，之後再另外進行懺悔法。如果犯了窣吐羅 (Stutula) 罪，以及犯了捨墮 (Nissaggiya Pacittiya) 罪，按照戒律的規定去除罪過。 每餐完畢后的發願法 依照律教，如果比丘用餐完畢的時候，如果需要誦持欹拏伽他 (Qienaqie tuo)（意思是施頌）。在安靜的地方或坐或立，或者可以經行。先誦讀小經一紙或半紙，然後誦讀伽他 (Gatha) 說：『飯食已經完畢，愿一切眾生，德行充盈，成就十種力量。所做的佈施，必定獲得其利益。如果爲了快樂而佈施，以後必定得到安樂。』 將寺廟房舍，佈施給眾僧。建造寺廟的主人，以及守護寺廟的天神，國王百官，師父僧人父母因緣眷屬，以及一切眾生。如果已經去世的人，愿往生西方極樂世界，見到阿彌陀佛 (Amitabha)。或者往生兜率天 (Tusita Heaven)，見到慈氏尊者 (Maitreya)。脫離塵世煩惱，領悟無生法忍。那些現在還活著的人，愿無病長壽，福德智慧莊嚴。愿我自身沒有各種障礙煩惱，常常持守清凈戒律，不違犯尸羅 (Sila)。對於小罪心中產生大恐懼，對於所犯的罪過全部都坦白承認。直到未來永遠不失去信心，遇到善知識。愿往生中國，遠離八難。常常保持正見，直至求解脫。永遠與眾生做不請自來的朋友。就用這福報普遍施給一切眾生，一同脫離三有輪迴，證得無上佛果。如果在每天不作這樣的唸誦發願，就是懈怠的人，不能夠消化信徒的佈施，不能洗凈罪業。 大小便的房間，必須在不同的地方，各自安裝門。
【English Translation】 English version: Come. And all should confess openly without concealment. Because after confessing openly, one obtains peace and happiness (said three times). He should ask: 'Do you see the offense?' He answers: 'I see.' Again he asks: 'In the future, can you well protect the various precepts?' He answers: 'I can protect.' The Bhiksu (Buddhist monk) conducting the procedure should say 'Aobijia (梵語此義翻為方便由作此事是解脫之方便也)' (Sanskrit, meaning 'expedient'; because doing this is an expedient for liberation). The one confessing the offense answers: 'Sadu (此云善哉)' (This means 'Excellent'). If one has committed a Sanghavasesa (僧伽伐尸沙) offense, one only needs to confess it to someone, and then separately perform the repentance ritual. If one has committed a Stutula (窣吐羅) offense, or a Nissaggiya Pacittiya (捨墮) offense, remove the offense according to the rules. The practice of making vows after each meal According to the Vinaya teachings, if a Bhiksu has finished eating, if it is necessary to recite the Qienaqie tuo (欹拏伽他) (meaning 'verse of giving'). In a quiet place, either sitting or standing, or perhaps walking. First recite a small sutra, one page or half a page, then recite the Gatha (伽他) saying: 'The meal is finished, may all beings, be full of virtue, accomplish the ten powers. Whatever is given in charity, will surely obtain its benefit. If giving is done for the sake of happiness, later one will surely obtain happiness.' Those who donate temples and monasteries to the Sangha (眾僧). The owner who built the temple, and the deities who protect the temple, the king and his officials, the teachers, monks, parents, related family members, and all beings. If those who have already passed away, may they be reborn in the Western Pure Land, and see Amitabha (阿彌陀佛). Or be reborn in the Tusita Heaven (兜率天), and see Maitreya (慈氏尊者). Escape from worldly troubles, and realize the non-origination forbearance. Those who are still alive, may they be free from illness, have long life, and be adorned with blessings and wisdom. May I myself be free from all obstacles and afflictions, always uphold pure precepts, and not violate Sila (尸羅). May I have great fear in my heart for small offenses, and confess all the offenses I have committed. Until the future, may I never lose faith, and encounter good teachers. May I be reborn in China, and be free from the eight difficulties. Always maintain right view, until seeking liberation. Always be an uninvited friend to all beings. May I use this merit to universally give to all beings, together escape from the cycle of existence, and attain the unsurpassed fruit of Buddhahood. If one does not perform such recitations and vows every day, one is a lazy person, unable to digest the offerings of believers, and unable to wash away sins. The toilet room must be in a separate place, each with a door.
扇。並置橫串。凡入小行室及上廁時法。合持瓶勿口含水用為洗凈。謦欬彈指或再或三方始前進。亦既入已卻串門扇。持土兩塊或灰一抄。半用洗身半洗左手。筒槽帛拂皆非本儀。既出廁外。其瓶可置三叉木上注水向身。或安於脾令水斜出。若無瓶時盆子盛水權充亦得。以土十五塊。安在右邊地上或磚版上。七塊偏洗左手。七塊兩手俱洗。余有一在。將洗瓶器。其磚版上即須凈洗。然後安置觸瓶。取凈瓶水漱口三度。方合凈儀。始得受禮禮他。虔敬三寶坐諸牀蓆讀誦尊經。若不如是依律行者。凡有所為咸招惡作之罪。或在行路及乘船時。任量事斟酌。希諸行者。知是聖教勿輕灰覆。終墮泥犁。奉持獲福。輕法罪生。此既常事。告示分明。
說罪要行法
【現代漢語翻譯】 現代漢語譯本：
關於門扇。要並排放置橫串。凡是進入小行室（廁所）以及上廁所時，都應按照以下方法：應當拿著凈瓶，不要用口含水來洗凈。咳嗽、彈指，或者重複兩三次，然後才前進。進入廁所后，要將門扇串好。拿著兩塊土或一捧灰，一半用來洗身體，一半用來洗左手。筒槽、帛拂都不是原本的儀軌。從廁所出來后，可以將凈瓶放置在三叉木上，注水沖洗身體，或者安放在腰部，讓水斜著流出。如果沒有凈瓶，可以用盆子盛水暫時替代。用十五塊土，放在右邊的地上或磚板上，七塊專門用來洗左手，七塊兩手一起洗，剩餘的一塊用來清洗凈瓶。磚板上也需要清洗乾淨，然後放置凈瓶。取凈瓶中的水漱口三次，才符合清凈的儀軌，才能接受禮拜或禮拜他人，虔誠恭敬三寶，坐在各種床鋪蓆子上讀誦尊貴的經典。如果不如這樣按照戒律行事，凡所作為都會招致惡作（違犯戒律）的罪過。或者在行走道路以及乘坐船隻時，根據情況酌情處理。希望各位修行者，明白這是聖教，不要輕視而像灰塵一樣覆蓋，最終會墮入泥犁（地獄）。奉行遵守就能獲得福報，輕視佛法就會產生罪過。這些都是日常事務，明白地告知。
關於懺悔罪業的重要修行方法。 English version:
Regarding the door panels. They should be placed side by side with a horizontal string. Whenever entering a small lavatory (toilet) or going to the toilet, the following method should be followed: One should hold a clean water bottle and not use water held in the mouth for cleansing. Cough, snap fingers, or repeat two or three times before proceeding. After entering, secure the door panels with the string. Take two pieces of earth or a handful of ash, using half to wash the body and half to wash the left hand. Troughs and silk dusters are not part of the original ritual. After exiting the toilet, the clean water bottle can be placed on a three-pronged wooden stand, pouring water towards the body, or placed on the side so that water flows out diagonally. If there is no clean water bottle, a basin of water can be used as a temporary substitute. Use fifteen pieces of earth, placing them on the ground or a brick on the right side; seven pieces are specifically for washing the left hand, seven pieces for washing both hands together, and the remaining one for washing the clean water bottle. The brick should also be cleaned thoroughly before placing the clean water bottle on it. Take water from the clean water bottle and rinse the mouth three times to comply with the clean ritual, then one can receive or offer salutations, reverently respect the Three Jewels (Buddha, Dharma, Sangha), and sit on various beds and mats to recite the venerable scriptures. If one does not act according to these precepts, all actions will incur the sin of dukkhata (wrongdoing). Or, when walking on the road or traveling by boat, one should use discretion according to the circumstances. It is hoped that all practitioners will understand that this is the holy teaching and not treat it lightly like covering it with ash, which will ultimately lead to falling into naraka (hell). Upholding and abiding by it will bring blessings, while belittling the Dharma will generate sins. These are all common matters, clearly stated.
Regarding the important practice of confessing sins.
【English Translation】 English version:
Regarding the door panels. They should be placed side by side with a horizontal string. Whenever entering a small lavatory (toilet) or going to the toilet, the following method should be followed: One should hold a clean water bottle and not use water held in the mouth for cleansing. Cough, snap fingers, or repeat two or three times before proceeding. After entering, secure the door panels with the string. Take two pieces of earth or a handful of ash, using half to wash the body and half to wash the left hand. Troughs and silk dusters are not part of the original ritual. After exiting the toilet, the clean water bottle can be placed on a three-pronged wooden stand, pouring water towards the body, or placed on the side so that water flows out diagonally. If there is no clean water bottle, a basin of water can be used as a temporary substitute. Use fifteen pieces of earth, placing them on the ground or a brick on the right side; seven pieces are specifically for washing the left hand, seven pieces for washing both hands together, and the remaining one for washing the clean water bottle. The brick should also be cleaned thoroughly before placing the clean water bottle on it. Take water from the clean water bottle and rinse the mouth three times to comply with the clean ritual, then one can receive or offer salutations, reverently respect the Three Jewels (Buddha, Dharma, Sangha), and sit on various beds and mats to recite the venerable scriptures. If one does not act according to these precepts, all actions will incur the sin of dukkhata (wrongdoing). Or, when walking on the road or traveling by boat, one should use discretion according to the circumstances. It is hoped that all practitioners will understand that this is the holy teaching and not treat it lightly like covering it with ash, which will ultimately lead to falling into naraka (hell). Upholding and abiding by it will bring blessings, while belittling the Dharma will generate sins. These are all common matters, clearly stated.
Regarding the important practice of confessing sins.