English
If the root offense is not confessed, the concealment of the offense cannot be eliminated, so confession must be made. The method is: first make a request, and then confess through four karmas, or confess from the root, or re-initiate the confession, any of these three methods can be used. These three situations are for when a second and third similar offense occur while the confession is in progress. The same applies to the Mānatta offense. If a fourth similar offense occurs, severe reprimand should be given. If the root offense has been confessed completely, or has not been concealed, then there is no need to confess the root offense. In order to eliminate the remaining root offense, a bhikkhu needs to perform the Mānatta offense for six days, and a bhikkhuni needs to perform the Mānatta offense for half a month. The method is: first make a request, and then give any of the three Mānatta offenses through four karmas. The karma procedure for root and Mānatta offenses is roughly the same as ordination, but the difference is that giving or receiving cannot be forced. If there is no one else, the Posadha Sutra can be recited. The seating arrangement is: the person performing the root offense confession sits above the ordainer and below the person performing the Mānatta offense confession. The person performing the Mānatta offense confession sits below the naturally existing bhikkhus and above the person performing the root offense confession. For both of these situations, past and future offenses must be stated every day. If there are quarrels, etc., that require temporary suspension while the root offense confession is in progress or has been completed until the Mānatta offense confession, and while the Mānatta offense confession is in progress or has been completed until the expulsion, then suspend it. These people are called "those with root offense" and "those with Mānatta offense." After the obstacles are cleared, continue the confession. Those who perform the root and Mānatta offenses in this way, according to the difference between parents, need to have four naturally existing bhikkhus in that place, and four bhikkhu parents, a total of eight or more, to perform the confession. After the Mānatta offense confession is completed, in order to obtain the naturally existing status, expulsion is required. To expel a bhikkhu in that place requires twenty naturally existing bhikkhus, and to expel a bhikkhuni requires twenty bhikkhu parents, a total of forty or more. First make a request, then perform the four karmas with reprimand, and finally praise and rejoice, thereby expelling to the naturally existing status, making them servants of others. The method of remedying the remaining offenses of special individuals is: As it is said: one who has shame, one who holds the sutras, one who holds the vinaya, one who holds the matrika, and one who has wisdom, is one of them.
Chinese
通过向谁忏悔，能从僧残罪中解脱？如是说。第二，粗罪的补救方法：属于他胜罪的重粗罪，需要六位僧侣；轻粗罪需要五位僧侣。属于僧残罪的重粗罪需要四位僧侣；轻粗罪向一位比丘忏悔即可清净。第三，舍堕罪：依赖于它而产生的堕罪之物，在贪著的一夜之前舍弃给他人后，应当忏悔。第四，单堕罪等，应当在一位比丘面前以自己的名字忏悔，特别是为了别解脱戒的间隔而前往忏悔。总之，无论是什么堕罪都一样，没有显露于身语的意业罪过，仅仅依靠忏悔和防护之心就能从堕罪中解脱。显露于身语后，各自进行补救，首先忏悔隐瞒的罪过，然后是实际的罪行，以及明明有补救之处却未补救的罪过等等，要精通区分各种堕罪的名称和种类，以及补救的方法。简而言之，对于所犯的堕罪，每天都要努力坦白、忏悔和防护，如果在临终时还有未清净的堕罪，必须以身语进行忏悔和防护。如果无法做到，仅用意念忏悔也能清净，如经中说：最终，对于那些没有能力和条件的人来说，这就像已经完成了一样。因此而说。第二，无法做到时的加持方法有两种：未加入羯磨行列之前应做的是：属于他胜罪的粗罪以及僧残罪以下的堕罪，那些需要惩罚但事先没有完成的，以及没有忏悔对象，以及因堕罪而争论等因缘，导致当时无法忏悔的，仅仅通过加持就能使其清净，加持就能使其清净。如是说。第二，加入羯磨行列后进行加持：在那里聚集后，由于不能进行忏悔，所以无论想到什么堕罪，都要通过不共的加持和共同的祈请羯磨来进行加持。顺便说一下，对于沙弥的补救方法：根本罪，如果隐瞒，则没有补救；如果没有隐瞒，则从比丘僧团接受学处后行持。非根本的受
English
By confessing to whom, can one be released from sanghavasesa offenses? Thus it is said. Second, the method of rectifying gross offenses: For a heavy gross offense belonging to parajika, six monks are needed; for a light one, five. For a heavy gross offense belonging to sanghavasesa, four monks are needed; for a light one, confession to one monk is sufficient for purification. Third, expiation offenses: The object upon which the offense arose should be relinquished to another before one night of attachment, and then confessed. Fourth, single offenses, etc., should be confessed in one's own name in the presence of one monk, especially going to confess for the sake of the interval of individual liberation vows. In general, all offenses are the same: mental offenses that have not manifested in body and speech can be released from offenses merely by relying on a mind of repentance and restraint. After manifesting in body and speech, one should rectify each one individually, first confessing the offense of concealment, then the actual offense, and the offense of not rectifying it despite having a means of rectification, etc. One should be skilled in distinguishing the names and types of various offenses, and the method of rectification. In short, one should strive daily to confess, repent, and restrain from offenses that have occurred, and if there are unpurified offenses at the time of death, one must confess and restrain with body and speech. If that much is not accomplished, even confessing with the mind will purify it, as it says in the sutra: Ultimately, for those who do not have the ability and conditions, it is like having already done it. Therefore it is said. Second, the method of blessing when one is unable to do so has two aspects: What should be done before joining the karma assembly is: gross offenses belonging to parajika and offenses below sanghavasesa, those that require punishment but have not been completed in advance, and the absence of an object of confession, and disputes due to offenses, etc., which make it impossible to confess at that time, are considered purified merely by blessing, and blessing will make them purified. Thus it is said. Second, blessing after joining the karma assembly: Since it is not permissible to confess after gathering there, whatever offense comes to mind, it is blessed by uncommon blessing and common supplication karma. Incidentally, for the rectification of a novice monk: For root vows, if concealed, there is no rectification; if not concealed, one should practice by receiving the precepts from the sangha of monks. Non-root taken
Chinese
对于已经发生的罪过，要说出罪过的名称和类别，然后在一位比丘面前一起坦白忏悔。除了接受和给予的无罪之外，其他的罪过仅仅通过意念约束就可以消除。对于不放弃邪见等，比丘僧团也应该进行严厉的羯磨。即使是出家但未受具足戒者，也应该这样做。如是说。这些是对还净的实际基础，以及包括时与非时的基础，以及在其他地方居住的基础等意义的简要概括。这样，通过严厉的羯磨和忏悔，已经讲述了自己还净罪过的方式。现在，讲述从完全清净的基础上产生的，他人罪过的还净方式：对于存在谈论罪过的基础，且没有僧团分裂的遮止的补特伽罗，由所有谈论者共同认可的清净比丘，以想要进行还净的意乐，在非雨季等时间，对事物、戒律、见行、生活四种衰损中的任何一种，考察仪轨罪过的有无后，开启谈论的场合来进行谈论。如此谈论后，如何进行呢？如果承认，则进行还净。如果以不记得为借口而轻视，则给予寻找自性。如果以谎言轻视，则进行不见罪。即使谈论，但当时不分辨，则施以呵责，如果不柔顺，则施以木桩。如果对比丘僧团的所有人不听从，做出令人不悦的行为，则通过谈论忆念等方式进行呵责。如果这样还不调伏，则给予教诫的剩余部分和治疗遮止，如果所有这些都无法达到目的，则进行驱摈。第二，诤讼的还净有三种：羯磨诤讼、转轮诤讼、以及除此之外的诤讼的平息。第一种是：在同一个界限内，有四个说非法之语的比丘，他们脱离了说法之比丘僧团，单独进行布萨等羯磨，这就变成了羯磨分裂的诤讼。《俱舍论》中说：羯磨分裂在三个洲，直到传承清净为止。律藏中说：谁以拘睒弥
English
Having stated the name and category of whatever past transgressions have occurred, one should confess and repent together before a single bhikshu. Transgressions other than those that are blameless in terms of taking and giving are purified merely by restraining the mind. For those who do not abandon wrong views, etc., the bhikshu sangha should also perform strict karma. Even for those who have gone forth but have not received full ordination, these things should be done. As it is said. These are a brief summary of the actual basis of purification, as well as the basis that includes times and non-times, and the meaning of the basis of dwelling in other places. Thus, through strict karma and confession, the way to purify one's own transgressions has been explained. Now, the way to purify the transgressions of others, which arise from the basis of complete purification: For a person for whom there is a basis for discussing transgressions and who does not have the prohibition of sangha division, a pure bhikshu who is established as being in accord with the views of all the discussants, with the intention of wanting to engage in purification, at a time other than the summer retreat, etc., after examining whether there are any ritual transgressions among the four deteriorations of things, discipline, view, conduct, and livelihood, opens the occasion for discussion and engages in discussion. Having discussed in this way, how is it accomplished? If he admits it, he is placed in purification. If he dismisses it with the excuse of not remembering, he is given the search for the essence. If he dismisses it with a lie, he is subjected to non-seeing. Even if he discusses it, but does not distinguish the occasion, he is given reproach, and if he is not gentle, he is given a stake. If he makes unpleasant commands that are not listened to by all the sangha, he is rebuked through means such as discussing remembrance. If he is not tamed by this, then the remainder of the advice and the healing prohibition are given, and if all of these do not reach the end, he is expelled. Secondly, there are three types of purification of disputes: karma disputes, wheel disputes, and the pacification of disputes other than these. The first is: within the same boundary, if there are four bhikshus who speak non-dharma, and they separate from the bhikshu sangha who speak dharma and perform posadha and other karmas separately, then this becomes a dispute of karma division. The Treasury says: Karma division is in three continents, until the lineage is pure. The Vinaya says: Who with Kaushambi
Chinese
僧团因此分裂。因为经中说：‘说非法者，在同一戒场内，不混合进行布萨。’寂止有两种，断绝因是：舍弃谈论僧团分裂的应断之罪，呵责，劝诫改变，加入僧数等。依止对治是：内在的对治不超出四种沙门之法，外在的对治是，如果发生分裂的诤讼，向僧团请求宽恕后，僧团以四羯磨宽恕，给予和合，和合的布萨后，之后互相一起进行和合的布萨。第二种是，与法轮相违背的分裂，与业分裂不同的特点是：此处由一个分裂者将僧团分成两个，这是由于容忍导师和其它道，分发和拿取筹码。业分裂的基础是，分裂者已经成为僧团的一员，因此能将所分之物和分裂者分开，因为说非法者仅仅是在一个戒场内进行不同的羯磨。因此，分裂有两种：成为僧团残余，以及成为无间罪。第一种是，在导师和殊胜双尊之一涅槃后，不是最初行事者的比丘，为了学习五种学处之类的戒条，做了分发筹码的业。那时，如果针对止息劝诫的结尾，那么分发者会成为分裂的残余，接受者会成为之后一方的残余。第二种是，《俱舍论》中说：‘具足见行之比丘，分异他愚稚之众，于余师道能堪忍，是谓别破不相续，此名法轮之分裂，赡部洲中九等起。’以及‘最初边过双一之，先时能仁有缺犯，未断戒等之中亦，法轮分裂终不起。’因此，分裂者是具足见行的比丘，在导师面前之外的地方，所分之物是愚稚的僧团，最终容忍于不同于佛陀的导师提婆达多，以及不同于正法的提婆达多的五种苦行作为道，并拿取筹码时，即是分裂。