English
Because it doesn't arise, even if practiced, it won't generate faults, because the mind is not naturally abiding. It's like a madman killing someone. In a situation where it cannot be accomplished, even if practiced, it won't generate faults, because engaging in non-celibate conduct in a dream doesn't lead to defeat. Therefore, such a dependent individual, even if committing a transgression, doesn't generate the same kind of actual fault. Second, the actual return to correction. Returning to correct transgressions. Extending from that, returning to correct disputes. The means of engaging in transgressions are categorized into the four powers. Admonishing to diligently guard against knowing the faults. First, not being pleased to return to correction through rebuke, and being pleased to return to correction through confession, etc. The first is: 'Nantur' is called so because of the meaning of lowering and diminishing. Classified as: four types of threats, degradation, expulsion, and outward offerings; seven types of removal from residence; two types of withholding ordination and non-association, totaling thirteen. If the seven types of removal from residence are combined into one, there are seven types of Nantur. Among them, threatening is: saying to those who quarrel, 'Give up this action, or you will be removed from residence.' Degradation is: constantly doing things without correcting mistakes, even if the person is independent, scolding them as inferior. Expulsion is: ruining the family, expelling them from that place. Outward offering is: punishing those who despise householders, etc., with friendly objects, which is outward offering. The seven types of removal from residence are: removing from residence for not seeing faults, removing for not correcting, removing for holding wrong views, removing for quarreling, removing for creating causes of quarreling, removing for being intimate with nuns, removing for not being pacified by the proper resolution of disputes. For those who cannot be tamed by admonishment, not allowing them to perform the sojong and self-criticism with the Sangha is withholding ordination and non-association. Although overturning the bowl is generally a rebuke, it is an action directed towards householders, so it is not counted here. That is, to whom is the rebuke directed, by whom, when, how is it done, and what is the necessity of doing it? The first is: the basis of each rebuke is for those who are present, whose afflictions are calmed, and who do not have the Sangha's prohibition of division. Second is: by the Sangha possessing the qualities of discipline. Third is: not during the rainy season. Fourth, the preliminary practice is declaring
Chinese
陈述和劝诫。正行是四项羯磨。之后是羯磨的结尾，并在此处改正堕罪。僧团将会宽恕你。应如是理解。第五是，从具有原因的恶行中扭转，并将堕罪置于改正之中。如果依赖于如此恳切地请求而献上忍耐，为了获得自然安住，具足僧团特征者接受忍耐，其为：加行是祈请在前，正行是羯磨，结尾是生起欢喜。其中，在十三种恳切中，最初的十一种位于其他地方，立破遮遣虽然是恳切，但并非位于其他地方。第二，通过坦白忏悔等改正，分为：无余隐瞒、无余不隐瞒、具有剩余的改正三种。第一种，识别隐瞒的过患，以及如何对待具有无余者。第一，所谓隐瞒，即秘密不言说。意思是，产生堕罪想要隐瞒是隐瞒心，由此所引发的不言说而秘密的身语之业是隐瞒的堕罪。其中，以何者为过患的所知，以及何者为应过患的自性非所知。所依之处是，了知堕罪与非堕罪的差别且能忆念的比丘，除此以外不会产生。一般而言，仅就隐瞒过患而言，即使生起一刹那的隐瞒心，该堕罪也会变成隐瞒的。特别是，对于僧团剩余的行事，需要隐瞒过夜，如果不是日夜的结尾，则不会产生隐瞒的过患。如是说。第二，如果犯根本堕且隐瞒，则此生无法恢复。意思是，在未舍戒之前，如果发生任何一种根本堕，即使隐瞒一刹那，此生也无法改正堕罪，因为相续已变得无法恢复。如是说：造罪者和破坏家庭者，以及此处的第三种破戒者，停止争斗后敲击犍稚，如同腐烂的树木一般，必定被驱逐。如是说。过患是，如果与破戒者一同睡眠，则需经历一十四俱胝和一万四千
English
Statement and exhortation. The main practice is the four karmas. Afterwards is the conclusion of the karma, and here, correct the transgression. The Sangha will be lenient with you. This should be understood as such. Fifth, to turn away from evil deeds with causes and to place transgressions in correction. If, relying on such earnest requests, patience is offered, in order to obtain natural abiding, the Sangha, endowed with characteristics, accepts patience, which is: the preliminary practice is the prayer in advance, the main practice is the karma, and the conclusion is the generation of joy. Among the thirteen earnest requests, the first eleven are located in other places, and the establishment, refutation, and rejection, although earnest, are not located in other places. Second, correction through confession and repentance, etc., divided into: complete concealment, complete non-concealment, and correction with remainder. The first is, identifying the fault of concealment, and how to deal with those who have no remainder. First, so-called concealment, which is secretly not speaking. It means that wanting to conceal the occurrence of a transgression is the mind of concealment, and the actions of body and speech that are secretly not spoken, caused by this, are the transgression of concealment. Among them, what is the object of knowledge that is the fault, and what is the nature of what should be faulted is not the object of knowledge. The basis of occurrence is that it does not occur to anyone other than a bhikshu who knows the difference between transgression and non-transgression and is able to remember. In general, only in terms of the fault of concealment, even if a moment of concealment mind arises, that transgression becomes concealed. In particular, for the remaining practices of the Sangha, it is necessary to conceal overnight, and if it is not the end of the day and night, the fault of concealment will not occur. It is said. Second, if a root downfall is concealed, it cannot be restored in this life. It means that before renouncing the vows, if any of the four root downfalls occur, even if concealed for a moment, it is not possible to correct the transgression in this life, because the continuum has become irreparable. It is said: The perpetrator of crimes and the destroyer of families, and the third here, the immoral, after stopping the fighting, strike the ghanta, and like a rotten tree, they must be expelled. It is said. The fault is that if one sleeps with an immoral person, one must experience fourteen billion and fourteen thousand
Chinese
据说会堕入地狱。如果被驱逐者是持藏者，虽然无权与僧团一起享用，但也应以住所供养等方式予以照顾。如果这样的人在请求宽恕时没有接受，那么从那时起，计算住所和法的所得价值，如果达到一定程度，据说僧团会失败。二是无余无隐瞒：如果没有隐瞒，通过陈述事物，向僧团忏悔，可见戒律得以消除。戒律重获。这里说得像是向僧团忏悔后重获戒律，这与唯识宗以上的人认为通过四次羯磨重新授予比丘戒后，给予断罪羯磨的学处是一致的，应该进行研究。按照经部的观点，犯了堕罪后，即使没有隐瞒片刻，也应给予断罪羯磨的学处，并通过行为来弥补。如何做呢？他怀着强烈的悔恨，前往僧团，请求照顾。通过事先的祈请，通过四次羯磨的羯磨给予学处，并教导他终生接受五种卑劣的行为，并放弃五种特殊的行为。当获得阿罗汉果时，他自然会安住，因为他已经放弃了一切错误的根源。不仅如此，即使发生了共同的根本堕罪，并且给予学处的情况发生了变化，也不需要学习学处。如果无隐瞒的堕罪者献出并接受学处，就会产生近圆戒。据说也可以为沙弥给予学处。三是具有剩余的弥补：十三种剩余等，根据轻重忏悔，依次恢复。这有二：能够弥补的方式，和不能够加持的方式。第一种有四：僧残的弥补是，如果没有与时间相关的隐瞒罪，如果是宣告罪，则向结界内的所有比丘忏悔；如果不是，则向一位比丘忏悔。作为实际的净化，接受满意并驱逐即可。如果是有时间相关的隐瞒罪，因为不是特殊的人，所以与隐瞒的时间数量相等
English
It is said that one will be born in hell. If the expelled person is a holder of the scriptures, although he does not have the right to enjoy with the Sangha, he should be taken care of with residence offerings, etc. If such a person does not accept when asking for forgiveness, then from then on, calculate the value of the income from the residence and the Dharma, and if it reaches a certain level, it is said that the Sangha will fail. The second is without remainder and without concealment: If there is no concealment, by stating the matter, confess to the Sangha, and the visible discipline will be eliminated. The discipline is regained. It is said here that it is like regaining the discipline after confessing to the Sangha, which is consistent with the view of those above the Mind-Only school that after re-granting the Bhikshu vows through the four karmas, the training of the karma of severance is given, and it should be studied. According to the Sutra school's view, after committing a downfall, even if it is not concealed for a moment, the training of the karma of severance should be given, and it should be remedied through behavior. How to do it? He goes to the Sangha with strong remorse and asks to be taken care of. Through prior supplication, the training is given through the karma of four karmas, and he is taught to accept five inferior behaviors and abandon five special behaviors for as long as he lives. When the Arhat fruit is obtained, he will naturally abide, because he has abandoned all the roots of error. Moreover, even if a common root downfall occurs and the giving of training changes, there is no need to study the training. If a downfall person without concealment offers and accepts the training, the Upasampada vows will arise. It is said that it is also permissible to give training to a Shramanera. The third is the remedy with remainder: Thirteen remainders, etc., confess according to the weight and lightness, and recover in order. This has two: the way to remedy if able, and the way to bless if unable. The first has four: The remedy for Sangha remnants is that if there is no concealed offense related to time, if it is a declared offense, then confess to all the Bhikshus within the boundary; if not, then confess to one Bhikshu. As the actual purification, it is enough to accept satisfaction and expel. If it is a concealed offense related to time, because it is not a special person, it is equal to the number of times of concealment.
Chinese
如果不对根本罪进行忏悔，则无法消除隐瞒罪过，因此必须进行忏悔。方法是：首先进行祈请，然后通过四次羯磨来忏悔，或者从根本上忏悔，或者重新发起忏悔，这三种方式都可以。这三种情况是针对正在进行忏悔时，又出现第二种和第三种同类罪过的情况。对于喜足罪也是如此。如果出现第四种同类罪过，则应严厉呵斥。如果根本罪已经忏悔完毕，或者没有隐瞒，则不需要进行根本罪的忏悔。为了消除剩余的根本罪，比丘需要进行六天的喜足罪忏悔，比丘尼需要进行半个月的喜足罪忏悔。方法是：首先进行祈请，然后通过四次羯磨给予三种喜足罪中的任何一种。根本罪和喜足罪的羯磨程序与授戒大致相同，但不同之处在于不能强迫给予或接受。如果没有其他人，可以念诵《布萨经》。座位安排是：进行根本罪忏悔的人坐在授戒者的上方，进行喜足罪忏悔者的下方。进行喜足罪忏悔的人坐在自然存在的比丘的下方，进行根本罪忏悔者的上方。对于这两种情况，每天都要说出过去和未来的罪过。如果在进行根本罪忏悔或忏悔完毕到喜足罪忏悔之间，以及在进行喜足罪忏悔或忏悔完毕到驱摈之间，出现争吵等情况需要暂时停止，则停止。这些人被称为“具根本罪者”和“具喜足罪者”。待障碍消除后，再继续忏悔。如此进行根本罪和喜足罪忏悔的人，根据父母的差别，需要有该处的四位自然存在的比丘，以及四位比丘父母，共八位以上才能进行忏悔。喜足罪忏悔完毕后，为了获得自然存在的地位，需要进行驱摈。在该处驱摈比丘需要二十位自然存在的比丘，驱摈比丘尼需要二十位比丘父母，共四十位以上。首先进行祈请，然后进行带有呵斥的四次羯磨，最后进行赞叹和随喜，从而驱摈到自然存在的地位，使其成为他人的侍者。对于特殊人物的剩余罪过进行补救的方法是：正如所说：具有羞耻心、持有经藏、持有律藏、持有母论者，以及具有智慧者，是其中之一。