教他作，罪加叁級

　　Telling Others to Do Something Increases the Severity of the Offense

　　無論在誰的面前忏悔，要把話說得清楚，不要說些模棱兩可的話。

　　No matter in front of whom we are repenting, we must say our confession clearly.

　　Don”t be vague and vacillating.

　　昨天我曾很簡單地對大家解說一段〈忏悔文〉，只是解釋到「狎近惡友，違背良師」，現在，我繼續把它說下去：

　　Yesterday I briefly explained part of the repentance text for everyone, but I only explained up to “being intimate with evil friends and turning away from good teachers.” Now I will continue to explain further:

　　「自作教他」我們知道無論殺、盜、淫、妄、酒，都是不正當的行爲，而每種罪業，又分有因、緣、法、業四種，譬如說殺吧，殺有「殺因」、「殺緣」、「殺法」、「殺業」，無論哪一種，又都離不了「自作」或「教他作」。

　　“I have done these myself, told others to do them, and rejoiced at seeing and hearing them done.” We know that killing, stealing, sexual misconduct, lying, and taking intoxicants are improper ways to behave. Each of those offenses are pided into four aspects: causes, conditions, dharmas, and karma. For example, with killing there are the causes of killing, the conditions of killing, the dharmas of killing, and the karma of killing. In any of these aspects, one either personally commits the offense, or tells someone else to do it.

　　「自作」，就是不假手旁人，親自去做不正當的事。「教他作」，就是鼓勵和教唆別人去做不正當的事，這種間接犯罪的方法，比直接的還要罪加一等，因爲它在已有的罪上還加上狡詐的罪行，所以「自作」固然有罪，而「教他作」的罪行更大。

　　“Doing them oneself” means that instead of putting it into someone else”s hands, one personally engages in the improper deed. "Telling others to do them" means encouraging and inciting others to do improper things. This way of indirectly committing an offense is more serious than directly committing it, because the offense of fraud is added to the original offense. Thus, if you do it yourself, it”s already an offense, but if you tell others to do it, the offense is even greater.

　　什麼是「見聞隨喜」呢？就是知道別人在犯罪，而幫助他去犯，這就是古人所說的「助纣爲虐」，我們試閉目想想，從無始劫以來，我們究竟犯了多少次這樣的罪？我想不用說得那麼久遠，就在我們短短的一生中，所犯的也就不可勝數了。

　　What is “rejoicing at seeing and hearing it done

　　” It means you know someone else is committing an offense, and you help him to do it. The ancients called this “aiding the wicked King Zhou to do evil,” that is, adding bad to worse. We should close our eyes and think about it: since eons without beginning, just how many times have we created these offenses

　　 We don”t even need to talk about such a distant time. In this short life alone, we have already made uncountable transgressions.

　　所以〈忏悔文〉接著又說：「如是等罪。無量無邊。」我們的罪是算數之所不能及，也可以說是大到無有邊際的。既然知道了自己罪深障重，那麼，我們應該怎樣做才對呢？不用說，自然應該在佛前至誠懇切地忏悔。

　　So the repentance continues, “All such offenses, limitless and boundless...” Our offenses are not only beyond reckoning, they are indeed vast beyond all bounds. Now that we realize how deep our offenses are and how serious our obstructions are, what should we do

　　 Without being told, you should naturally know to go repent sincerely before the Buddhas.

　　所以〈忏悔文〉又說：「故于今日。生大慚愧。克誠披露。求哀忏悔。」「克誠」二字，是忏悔的時候所必須具有的心。有些人對師父忏悔，非常地馬虎，常常藏頭露尾地把過錯給遮掩，這表示他並沒有誠意來忏悔自己的過失，像這樣的忏悔，就算曆盡百千萬億恒河沙劫，也不能把罪業消除幹淨的。

　　Thus the repentance text continues, “Therefore on this day, I bring forth great shame and remorse, confess sincerely, and seek to repent and reform.” In repentance, sincerity is essential. Some people are very casual about it when they repent to their teacher. They give only a partial account, covering up or glossing over their mistakes. This shows that they are not really sincere about repenting of their errors. If that”s how they repent, then even after as many eons as there are sands in a hundred million Ganges Rivers, the karma of their offenses will not be cancelled.

　　所謂「直心是道場」，我們無論在誰的面前忏悔，也要把話說得清楚，不要說一些個模棱兩可的話。譬如，問他有沒有犯過這種過失，他就說「不記得」，或者說「可能有」等等，這種不徹底的忏悔，不但不能消除罪業，反而會種下惡因，因爲佛法是絲毫也不能馬虎的。可是有些人也會說：「某某人做了哪些惡業，可是現在卻飛黃騰達，是不是沒有因果，沒有公理？」有一首偈頌這樣說：

　　縱使百千劫，所作業不亡；

　　因緣會遇時，果報還自受。

　　It”s said, “The straight mind is the Way-place.” No matter in front of whom we are repenting, we must say our c…

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