Chinese
大正藏第 24 册 No. 1492 佛说舍利弗悔过经 No. 1492 佛说舍利弗悔过经 后汉安息国三藏安世高译 佛在罗阅祇耆阇崛山中，时与千二百五十比丘菩萨千人共坐。 第一弟子舍利弗起前长跪，叉手问佛言：“若有善男子、善女人意欲求佛道，若前世为恶，当何用悔之乎？”佛言：“善哉善哉！舍利弗！忧念诸天人民好乃如是。”佛言：“若有善男子、善女人，欲求阿罗汉道者、欲求辟支佛道者、欲求佛道者、欲知去来之事者，常以平旦、日中、日入、人定、夜半、鸡鸣时，澡漱整衣服，叉手礼拜十方。自在所向，当悔过言：‘某等宿命从无数劫以来所犯过恶，至今世所犯淫妷、所犯瞋怒、所犯愚痴，不知佛时、不知法时、不知比丘僧时、不知善恶时。若身有犯过，若口犯过、若心犯过、若意犯过，若意欲害佛、嫉恶经道、若斗比丘僧、若杀阿罗汉、若自杀父母。若犯身三、口四、意三，自杀生、教人杀生、见人杀生代其喜；身自行盗、教人行盗、见人行盗代其喜；身自欺人、教人欺人、见人欺人代其喜；身自两舌、教人两舌、见人两舌代其喜；身自骂詈、教人骂詈、见人骂詈代其喜；身自妄言、教人妄言、见人妄言代其喜；身自嫉妒、教人嫉妒、见 现代汉语译本 《佛说舍利弗悔过经》 后汉安息国三藏安世高译 佛陀在罗阅祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，灵鹫山）中，当时与一千二百五十位比丘和一千位菩萨一同安坐。 第一弟子舍利弗（Śāriputra，智慧第一的佛陀弟子）起身向前长跪，合掌向佛陀请教说：‘如果有善男子、善女人想要追求佛道，如果前世造作了恶业，应当如何忏悔呢？’佛陀说：‘很好，很好！舍利弗！你如此忧念诸天和人民，真是难得。’佛陀说：‘如果有善男子、善女人，想要追求阿罗汉（Arhat，断尽烦恼的圣者）道、想要追求辟支佛（Pratyekabuddha，缘觉）道、想要追求佛道、想要知道过去未来之事，应当经常在平旦（黎明）、日中（中午）、日入（傍晚）、人定（入夜）、夜半（半夜）、鸡鸣（拂晓）时，沐浴漱口，整理好衣服，合掌礼拜十方。面向自己所在的方向，应当忏悔说：“我某某，宿世以来从无数劫以来所犯的过错罪恶，直到今生所犯的淫欲邪行、所犯的嗔恨恼怒、所犯的愚痴迷惑，不知道佛陀住世之时、不知道佛法存在之时、不知道比丘僧团存在之时、不知道善恶的标准。如果身有犯过，如果口有犯过、如果心有犯过、如果意有犯过，如果意图去伤害佛陀、嫉妒厌恶经书佛道、如果争斗比丘僧团、如果杀害阿罗汉、如果亲自杀害父母。如果犯了身三业、口四业、意三业，亲自杀生、教唆他人杀生、见到他人杀生而随喜赞叹；亲自偷盗、教唆他人偷盗、见到他人偷盗而随喜赞叹；亲自欺骗他人、教唆他人欺骗他人、见到他人欺骗他人而随喜赞叹；亲自两舌挑拨、教唆他人两舌挑拨、见到他人两舌挑拨而随喜赞叹；亲自辱骂他人、教唆他人辱骂他人、见到他人辱骂他人而随喜赞叹；亲自妄语欺骗、教唆他人妄语欺骗、见到他人妄语欺骗而随喜赞叹；亲自嫉妒他人、教唆他人嫉妒他人、见到”’
English
English version The Sutra of Śāriputra's Repentance Spoken by the Buddha Translated by An Shih-kao, a Tripiṭaka Master from the Parthian Kingdom during the Later Han Dynasty The Buddha was in Rājagṛha (王舍城) on Mount Gṛdhrakūṭa (灵鹫山), at that time sitting with twelve hundred and fifty Bhikshus and one thousand Bodhisattvas. The foremost disciple, Śāriputra (舍利弗), arose, knelt on his long knees, and, with palms together, asked the Buddha, 'If there are good men and good women who wish to seek the Buddha's path, and if they have committed evil deeds in previous lives, how should they repent?' The Buddha said, 'Excellent, excellent! Śāriputra! Your concern for the gods and people is truly commendable.' The Buddha said, 'If there are good men and good women who wish to seek the path of an Arhat (阿罗汉), who wish to seek the path of a Pratyekabuddha (辟支佛), who wish to seek the path of a Buddha, who wish to know about past and future events, they should always, at dawn, midday, sunset, when people are settled, midnight, and cockcrow, bathe and rinse their mouths, tidy their clothes, and, with palms together, bow to the ten directions. Facing the direction they are in, they should repent, saying: 'I, so-and-so, from countless kalpas (劫) ago, have committed transgressions and evils, up to this life's acts of lust and licentiousness, acts of anger and hatred, acts of ignorance and delusion, not knowing when the Buddha was in the world, not knowing when the Dharma existed, not knowing when the Sangha of Bhikshus existed, not knowing the standards of good and evil. If the body has committed transgressions, if the mouth has committed transgressions, if the mind has committed transgressions, if the intention has committed transgressions, if there was an intention to harm the Buddha, to be jealous and resentful of the Sutras and the Buddha's path, if there was strife within the Sangha of Bhikshus, if there was the killing of an Arhat, if there was the personal killing of parents. If the three karmas of the body, the four karmas of the mouth, and the three karmas of the mind were committed, personally killing living beings, instigating others to kill living beings, rejoicing in seeing others kill living beings; personally stealing, instigating others to steal, rejoicing in seeing others steal; personally deceiving others, instigating others to deceive others, rejoicing in seeing others deceive others; personally engaging in divisive speech, instigating others to engage in divisive speech, rejoicing in seeing others engage in divisive speech; personally cursing others, instigating others to curse others, rejoicing in seeing others curse others; personally lying and deceiving, instigating others to lie and deceive, rejoicing in seeing others lie and deceive; personally being jealous of others, instigating others to be jealous of others, seeing' --------------------------------------------------------------------------------
Chinese
人嫉妒代其喜；身自贪餮、教人贪餮、见人贪餮代其喜；身自不信、教人不信、见人不信代其喜；身不信作善得善作恶得恶、见人作恶代其喜；身自盗佛寺中神物若比丘僧财物、教人行盗、见人行盗代其喜；身自轻称小㪷短尺欺人、以重称大㪷长尺侵人、见人侵人代其喜；身自故贼、教人故贼、见人故贼代其喜；身自恶逆、教人恶逆、见人恶逆代其喜。身诸所更以来生五处者，在泥犁中时、在禽兽中时、在薜荔中时、在人中时，身在此五道中生时所犯过恶，不孝父母、不孝于师、不敬于善友、不敬于善沙门道人、不敬长老，轻易父母、轻易于师父、轻易求阿罗汉道者、轻易求辟支佛道者、若诽谤嫉妒之。见佛道言非、见恶道言是、见正言不正、见不正言正。某等诸所作过恶，愿从十方诸佛求哀悔过，令某等今世不犯此过殃，令某等后世亦不被此过殃。所以从十方诸佛求哀者何？佛能洞视彻听，不敢于佛前欺。某等有过恶不敢覆藏，从今以后皆不敢复犯。’” 佛语舍利弗：“若有善男子、善女人，意不欲入泥犁、禽兽、薜荔中者，诸所作过皆当悔过之，不当覆藏，受戒以后不当复作恶。不欲生边地无佛处、无经处、无比丘僧处、无义理处、善恶处者，皆当悔过，不当覆藏。意不欲愚痴聋盲喑哑、不欲生屠生渔猎 现代汉语译本： 人嫉妒别人，反而为之高兴；自己贪婪无厌，教唆别人贪婪无厌，看见别人贪婪无厌反而为之高兴；自己不相信（善恶报应），教唆别人不相信，看见别人不相信反而为之高兴；自己不相信行善得善报、作恶得恶报，看见别人作恶反而为之高兴；自己偷盗佛寺中的神物或者比丘僧的财物，教唆别人去偷盗，看见别人偷盗反而为之高兴；自己用轻的秤、小的斗、短的尺去欺骗别人，用重的秤、大的斗、长的尺去侵占别人，看见别人侵占别人反而为之高兴；自己故意做强盗，教唆别人做强盗，看见别人做强盗反而为之高兴；自己作恶叛逆，教唆别人作恶叛逆，看见别人作恶叛逆反而为之高兴。自身所有经历，从以往生于五道（五处）的情况来看，在地狱中时、在禽兽中时、在饿鬼中时、在人中时，自身在这五道中转生时所犯的过错罪恶，不孝顺父母、不孝顺老师、不尊敬善友、不尊敬善良的沙门道人、不尊敬年长者，轻视父母、轻视老师，轻视寻求阿罗汉道的人、轻视寻求辟支佛道的人，或者诽谤嫉妒他们。看见佛道说它不对，看见恶道说它是对的，看见正法说它不正，看见不正的说它是正的。我们这些人所作的过错罪恶，愿从十方诸佛那里求哀忏悔，使我们今生不犯这些过错灾殃，使我们后世也不遭受这些过错灾殃。之所以从十方诸佛那里求哀忏悔的原因是什么呢？佛能洞察一切、彻底听闻，不敢在佛前欺骗。我们这些人有罪过恶行不敢隐瞒覆盖，从今以后都再也不敢重犯。’ 佛告诉舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说：‘如果有善男子、善女人，心里不希望进入地狱、禽兽、饿鬼道中，所有所作的过错都应当忏悔，不应当隐瞒覆盖，受戒以后不应当再作恶。不希望出生在边地没有佛的地方、没有佛经的地方、没有比丘僧的地方、没有义理的地方、没有善恶观念的地方，都应当忏悔，不应当隐瞒覆盖。心里不希望愚痴、聋盲喑哑、不希望出生为屠夫、渔猎者……’
English
English version: One is jealous of others and rejoices in their misfortune; one is greedy and insatiable, instigates others to be greedy and insatiable, and rejoices in seeing others greedy and insatiable; one does not believe (in karmic retribution), instigates others not to believe, and rejoices in seeing others not believe; one does not believe that doing good brings good results and doing evil brings evil results, and rejoices in seeing others do evil; one steals sacred objects from Buddhist temples or the property of Bhikshus (Buddhist monks), instigates others to steal, and rejoices in seeing others steal; one deceives others with light scales, small measures, and short rulers, and encroaches upon others with heavy scales, large measures, and long rulers, and rejoices in seeing others encroach upon others; one deliberately becomes a robber, instigates others to become robbers, and rejoices in seeing others become robbers; one commits evil and rebellion, instigates others to commit evil and rebellion, and rejoices in seeing others commit evil and rebellion. All that one has experienced, from past lives in the five realms (five destinies), whether in hell, as an animal, as a preta (hungry ghost), or as a human, the faults and evils committed in these five realms, such as being unfilial to parents, disrespectful to teachers, disrespectful to good friends, disrespectful to virtuous Shramanas (ascetics) and Taoists, disrespectful to elders, belittling parents, belittling teachers, belittling those seeking the path of Arhat (enlightened being), belittling those seeking the path of Pratyekabuddha (solitary Buddha), or slandering and being jealous of them. Seeing the Buddha's path and saying it is wrong, seeing the evil path and saying it is right, seeing the right Dharma (teachings) and saying it is not right, seeing the wrong and saying it is right. All the faults and evils that we have committed, we wish to repent and seek forgiveness from all the Buddhas of the ten directions, so that we may not commit these faults and calamities in this life, and so that we may not suffer these faults and calamities in future lives. Why do we seek repentance and forgiveness from all the Buddhas of the ten directions? Because the Buddhas can see everything clearly and hear everything thoroughly, and we dare not deceive them. We dare not conceal our faults and evil deeds, and from now on, we dare not commit them again.’ The Buddha said to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom): ‘If there are good men and good women who do not wish to enter hell, the animal realm, or the preta realm, all the faults they have committed should be repented of, and should not be concealed. After taking the precepts, they should not commit evil again. Those who do not wish to be born in remote lands where there is no Buddha, no Sutras (scriptures), no Bhikshus (monks), no understanding of righteousness, and no distinction between good and evil, should all repent and not conceal their faults. Those who do not wish to be foolish, deaf, blind, mute, or born as butchers or hunters...’ --------------------------------------------------------------------------------
Chinese
狱吏更生贫家，皆当悔过，不当覆藏。女人欲求男子者，皆当悔过。欲得须陀洹道不复入泥犁薜荔中者，皆当悔过。欲得斯陀含道上天作人、欲得阿那含道上二十四天、欲得阿罗汉泥洹去者，欲于世间得阿罗汉道者、欲得辟支佛道者、欲知去来之事者，皆当悔过，不当覆藏。” 佛语舍利弗：“若有善男子、善女人，各当日三稽首，为十方现在诸佛作礼。十方诸佛皆以中正回教天下人，日月所照人民使作善。佛以经道雨于天下，譬如天雨百谷草木皆茂好。佛以经道雨于天下，故生侯王、四天王，上至三十三天上豪贵富乐。佛生须陀洹、斯陀含、阿那含、阿罗汉者，愿十方诸佛听某等所言：‘天下人民蜎飞蠕动之类所作好恶，若布施者、若持道勤力不毁经戒者、若慈心念人民者、若作善无量者、若施于菩萨及诸比丘僧者、若施凡夫及贫穷者、下至禽兽慈哀者，某等劝其作善助其欢喜。诸过去佛所可过度人民得泥洹者，某等皆助其欢喜。诸当来佛教人作善、远离五恶生死之道，至令得阿罗汉辟支佛道者，某等皆助某等劝乐，使作善令如佛。今十方现在诸佛所当过度者，教人布施不犯经戒、慈哀人民蜎飞蠕动之类者，皆令脱于泥犁、禽兽、薜荔、愚痴贫穷，至令得须陀洹、斯陀含、阿那含、阿罗汉、辟支佛泥洹道，某 现代汉语译本：狱吏转生到贫困人家，都应当忏悔过错，不应当隐瞒。女子想要得到男子，都应当忏悔过错。想要得到须陀洹道（Sotapanna，入流果），不再堕入泥犁薜荔（Niraya，地狱）中的，都应当忏悔过错。想要得到斯陀含道（Sakadagami，一来果），升天做人；想要得到阿那含道（Anagami，不还果），升到二十四天；想要得到阿罗汉道（Arhat，无学果），进入涅槃的；想要在世间得到阿罗汉道的；想要得到辟支佛道（Pratyekabuddha，缘觉）的；想要知道过去未来事情的，都应当忏悔过错，不应当隐瞒。 佛告诉舍利弗（Sariputra，智慧第一）: ‘如果有善男子、善女人，每天都应当三次稽首，为十方现在诸佛作礼。十方诸佛都以中正之道教化天下人，使日月所照耀下的人民行善。佛以经道滋润天下，譬如天降雨露，使百谷草木都茂盛美好。佛以经道滋润天下，所以产生了侯王、四天王，乃至三十三天上的豪贵富乐。佛使众生证得须陀洹、斯陀含、阿那含、阿罗汉果位。愿十方诸佛听我等所言：‘天下人民，包括所有蜎飞蠕动之类所作的善恶之事，无论是布施者、持守戒律精进修行不毁坏经戒者、慈心怜悯人民者、行善无量者、布施给菩萨及诸比丘僧者、布施给凡夫及贫穷者、乃至对禽兽慈悲怜悯者，我们都劝他们行善，帮助他们欢喜。过去诸佛所度化，得以进入涅槃的人民，我们都帮助他们欢喜。未来诸佛教人行善，远离五恶生死之道，最终证得阿罗汉、辟支佛果位的人，我们都帮助他们，劝导他们，使他们行善如佛一样。现在十方诸佛所要度化的人，教导他们布施不犯经戒、慈悲怜悯人民以及蜎飞蠕动之类，使他们脱离地狱、禽兽、薜荔、愚痴贫穷之苦，最终证得须陀洹、斯陀含、阿那含、阿罗汉、辟支佛涅槃之道，我们都’