摘要 中國南北朝時代，佛教界興起末法思潮，各宗派亦因末法思潮而有各自的 懺悔觀，如智顗（538-597）、道宣（596-667）都對懺悔思想作出詮釋，並製有 一套懺悔行儀。就淨土教學而言，亦因末法到來，而認為世間已成為五濁惡世 且眾生根機浮淺暗鈍，因此須藉由懺悔及念佛，求生極樂世界，以了脫生死。 在淨土教學的弘傳者當中，道綽（562-645）首將末法觀念結合懺悔思想 而創立淨土門。善導（613-681？）受教於道綽，深受影響，故對懺悔思想亦 極為重視，且有自己特色，提倡懺悔與滅罪、懺悔與稱名念佛、懺悔與念佛三 昧等議題。善導證入念佛三昧之後拜謁道綽，並且入定為道綽觀看淨業，師徒 二人在交際問學時，融和感通於「念佛三昧」及「懺悔」議題。道綽時常修持 般舟三昧行法，以及方等三昧懺法；而善導撰有《觀念阿彌陀佛相海三昧功德 法門》、《淨土法事讚》、《往生禮讚偈》及《般舟三昧往生讚》等有關懺悔罪業 的行儀著作，並時常使用「懺悔」一詞，約有一百餘次。可見「懺悔」在道綽 及善導的淨土教學裏，佔有極為重要的地位，而且懺悔與修觀、懺悔與稱名念 佛，有密切關係，在他們二人心中，懺悔是修持的重要憑藉。

Abstract The trend for the concept of the end of dharma in China had its origins in the Southern and Northern dynasties. All schools had their own perspectives on repentance. Scholars such as Zhìyǐ (538-597) and Dàoxuān (596-667) formulated a set of Buddhist rituals and practices for repentance based on meticulous doctrinal interpretation. As far as Pure Land teaching is concerned, due to the advent of the end of dharma, the world has become a terrible world with the “five defilements,” and sentient beings’ spiritual inclinations have become insignificant. Therefore, only through repentance and Buddha recitation, can they take rebirth in the Pure Land of Amitābha Buddha to liberate themselves from suffering, birth, aging and death. Among the preachers of Pure Land teaching, Dàochuò (562-645) was the first to integrate repentance and the concept of the end of dharma into his tenets. He is considered to have established the Pure Land School. His disciple, Shàndǎo (613- 681?), was deeply influenced by his views, but Shàndǎo had also developed his own tenets. Shàndǎo advocated repentance and extinguishing one’s sins, and verbally reciting Amitābha Buddha’s name. Shàndǎo also proselytized on the practice of the Samādhi in Buddha recitation. As Shàndǎo reached a high level meditative concentration, he went to visit Dàochuò. He went into a state of meditative concentration in order to see Dàochuò’s karma. Dàochuò often practiced Bānzhōu sānmèi xíngfǎ (般舟三昧行 法 practice of reaching meditative concentration) and Fāngděng sānmèi chànfǎ (方等三昧懺法 a Samādhi repentance ritual), Shàndǎo had written a number of publications on the topic of repentance such as Guānniàn Amítuófó xiānghǎi sānmèi gōngdé fǎmén (觀念阿彌陀佛相海三昧功德法門), Jìngtǔ fǎshì zàn (淨土 法事讚), Wǎngshēng lǐzànjì (往生禮讚偈) and Bānzhōu sānmèi wǎngshēng zàn(般舟三昧往生讚). In these works, Shàndǎo used the term “repentance” more than one hundred times. Thus it can be concluded that repentance is an important concept in Pure Land teaching. And repentance has a close relation to meditation and verbal Buddha recitation. In the minds of Shàndǎo and Dàochuò, repentance is an essential part of meditation.