Chinese
因为可以将此理应用于其他大多数经文中实际所说的道理。第六个是，对于诽谤在家人而被僧团驱逐的比丘，如果施以严厉惩罚后，他仍然不停止对僧团的诽谤，就像增加了剩余罪一样。因为可以将此严厉惩罚应用于其他一些情况。第七个是，因为以不情愿的方式被僧团判处惩罚的理由而如此说。第八个是如何做，有两种：必要和必要之物。第一个是，为了不让罪过后来进入，并且为了切断已经进入的罪过的延续。第二个有六个：在哪个地方，依靠什么，何时，以何种仪式进行，所做的戒律，以及从中解脱的原因。第一个是，因为要在具备十种功德的地方进行。第二个是，因为要由僧团进行。第三个是，因为要在适当时机到来时进行。第四个是，因为要通过准备、正行、结尾三个阶段进行。第一个是，因为有召集僧团和忆念罪过等。第二个是，因为要说“就在此地改正罪过”等。第五个是，因为要放弃各种特殊的行为，并且要接受各种低劣的行为。因为必须学习不能与僧团一起享受法和财物等。第六个是从严厉惩罚中解脱的原因，有两种：一般和特殊。第一个是，因为获得阿罗汉果和请求宽恕后，就会从中解脱。第二个是，例如举行布萨和安居，当与他们一起可以举行布萨等并且举行之后，就像从中解脱一样。那么，通过忏悔的方式如法改正罪过的含义是什么？是通过罪过的名称类别的方式如法改正，从而仅仅做到罪过止息吗？还是说，仅仅通过忏悔本身也能使罪过消除呢？一些智者说，律
English
Because this reasoning can be applied to most other doctrines actually spoken in the scriptures. The sixth is that, for a monk who slanders laypeople and is expelled by the Sangha, if after severe punishment is inflicted, he still does not stop slandering the Sangha, it is like adding to the remaining offenses. Because this severe punishment can be applied to some other situations as well. The seventh is because it is said so with the reason of being punished by the Sangha unwillingly. The eighth is how to do it, there are two: necessity and what is necessary. The first is because it is to prevent faults from entering later, and to cut off the continuation of faults that have already entered. The second has six: in what place, relying on what, when, with what kind of ritual to do it, the precepts made, and the reasons for liberation from it. The first is because it is to be done in a place with ten qualities. The second is because it is to be done by the Sangha. The third is because it is when the appropriate time has come. The fourth is because it is to be done through the three stages of preparation, main practice, and conclusion. The first is because there is gathering the Sangha and recalling the offenses, etc. The second is because it is to say things like "correct the offenses right here." The fifth is because one must abandon various special behaviors and adopt various inferior behaviors. Because one must learn not to enjoy Dharma and wealth with the Sangha, etc. The sixth is that there are reasons for liberation from severe punishment, there are two: general and specific. The first is because one is liberated from it upon attaining Arhatship and requesting forgiveness well. The second is like holding Posadha and Varsa, when it is permissible to hold Posadha etc. with them and after it is held, it is like being liberated from it. So, what is the meaning of correcting offenses properly through confession? Is it to correct properly through the category of the name of the offense, thereby only causing the cessation of the offense? Or is it that merely through confession itself, the offense can be eliminated? Some scholars say that the Vinaya