English
Explaining how to summarize the methods of repentance into the four powers, and admonishing to diligently guard by understanding the faults. First, regarding the classification of expiation, there are two types: acknowledging concealed offenses and explaining the actual classification. First, regarding acknowledging concealed offenses: "Concealing" means hiding and not speaking. That is to say, the so-called "concealing" refers to the offense of a transgression, driven by the desire to hide it from others, not telling others in words, and concealing it with secret bodily gestures. The basis for this is a monastic who can distinguish and remember transgressions and non-transgressions; others will not have this situation. Among them, for root downfalls, even if only a moment of concealing thought arises, it is considered concealed. For remaining transgressions, it is necessary to conceal them overnight. Secondly, regarding the actual classification, there are two types: expiation of root downfalls and expiation of remaining transgressions. First, regarding the expiation of root downfalls, there are also two types: concealed root downfalls that cannot be remedied, and unconcealed ones that can be remedied. First, concealed root downfalls cannot be remedied: "Concealed root downfalls cannot be remedied in this life," which means that before renouncing the vows, if one commits any of the four root downfalls, even if concealed for only a moment, it is considered a concealed root downfall, and therefore the essence of the transgression cannot be remedied in this life. As it is said in the scriptures: "The evildoer and the destroyer of the family, and the third here, the violator of the precepts, should stop fighting, strike the ghanta, and be expelled like a rotten tree." Therefore, they should be expelled from the Sangha. However, if one confesses through one's own repentance, one can purify the karmic consequences of the offense and will not fall into the lower realms, so one should strive for this. If one does not confess, not only will one suffer the consequences in this life and the next, but if one sleeps overnight with a violator of the precepts, it is said that one will fall into hell for fourteen trillion years. If the expelled person is a holder of the scriptures, although they do not have the right to enjoy with the Sangha, they should be taken care of with residence, food, etc. If such a person is not accepted when requesting forgiveness, then from that time on, calculate the value of the residence and Dharma objects and repay it, otherwise the Sangha will commit a root downfall.
Chinese
如是宣说。第二，无隐瞒可补救者是：若无隐瞒，以陈述实物，向僧众忏悔，见罪并受戒可净除，重受戒律。意即：除此之外，凡是可以补救的，其补救之法是，如果发生四种根本堕中的任何一种，连一刹那的隐瞒之心都没有，那么就将所犯之堕罪不隐瞒不隐藏地用语言陈述，向具足德行的僧众忏悔。僧众问：‘您是否视罪为罪？’如实回答，不作虚假，从内心深处以确信的态度回答：‘我视罪为罪。’并问：‘今后能好好守护吗？’回答时，以纵遇命难也不再犯此类罪过的心态回答：‘我能守护。’如此这般进行忏悔。其具体做法是，首先进行加行祈请，然后以正行四次祈请之业，给予破戒之业的学处，承诺尽形寿受持五种下品行，断除五种上品行，以如是行持而安住，如是承诺即可净除罪业，这是经部的直接教导。如是忏悔后，重新受持比丘戒，并给予破戒之业的学处，这似乎是唯识宗及以上宗派的观点。第二，十三僧残等之补救是：十三僧残等，观其轻重而忏悔，次第解脱。意即：十三僧残，若为与宿夜无关之隐瞒罪，若已分，则于结界内之所有比丘，及其他者，于一人前坦白。若为经历宿夜之隐瞒罪，则非特殊之人，与所犯宿夜之数相等而移出。正行欢喜行持之法，前已于总义之时宣说完毕。特殊之人的僧残补救是，如是说：具惭愧者，持律者，持经者，持母者，以智慧于一人前忏悔，即可从僧残中解脱。如是等等，其他堕罪，观其轻重而忏悔，次第从罪中解脱之法是：根本堕和粗罪重者，于六位比丘前；轻者，于五位比丘前；僧残和粗罪重者，于四位比丘前；轻者，于一位比丘前忏悔即可清净。
English
Thus it is said. Secondly, those that can be remedied without concealment are: If there is no concealment, by stating the object, confess to the Sangha, seeing the fault and taking vows can purify, retake the vows. That is, other than that, the way to remedy all that can be remedied is, if any of the four root downfalls occur, and there is not even a moment of concealing mind, then the object of the downfall is stated without concealing or hiding it, confessing to the Sangha who possess the qualities. The Sangha asks, 'Do you see the fault as a fault?' Answer truthfully, without falsehood, from the depths of your heart with a confident attitude, 'I see the fault as a fault.' And ask, 'Can you keep it well in the future?' When answering, with the thought that even if life is at stake, I will not commit such a fault again, answer, 'I can keep it.' In this way, confession should be done. The specific way to do it is to first perform the preliminary request, and then with the actual four requests, give the precepts of the act of breaking the vows, and promise to abide by the conduct of taking the five inferior practices and abandoning the five superior practices for as long as life lasts, such a promise can purify the sins, this is according to the direct teaching of the Sutra. After such confession, retaking the vows of a Bhikshu and giving the precepts of the act of breaking the vows seems to be the view of the Chittamatra school and above. Secondly, the remedy for the thirteen Sanghavasesa, etc., is: The thirteen Sanghavasesa, etc., confess according to the weight, and gradually be liberated. That is, the thirteen Sanghavasesa, if they are concealed sins that are not related to the night, if they have been divided, then all the Bhikshus within the boundary, and others, confess before one person. If it is a concealed sin that has lasted overnight, then it is not a special person, and it is moved out equal to the number of nights committed. The method of practicing the actual joyful practice has already been explained in the general meaning. The Sanghavasesa remedy for special people is, as it is said: Those who have shame, those who hold the Vinaya, those who hold the Sutras, those who hold the Matrikas, with wisdom, confess before one person, and can be liberated from the Sanghavasesa. Thus, etc., other downfalls, confess according to their weight, and the way to gradually be liberated from the sins is: For root downfalls and heavy gross sins, before six Bhikshus; for light ones, before five Bhikshus; for Sanghavasesa and heavy gross sins, before four Bhikshus; for light ones, confess before one Bhikshu to be purified.
Chinese
我和其他后续章节的堕罪等，以及沙弥的罪堕忏悔方式，如前各自守护的讲述中已略作指示。总之，任何时候出现堕罪，都应努力忏悔，临终时无堕罪至关重要。如果临终时能忆起未忏悔的罪过，即使身语无法进行如法的忏悔，仅以意念忏悔和防护，也能清净罪业。经中说：最终，如果连努力的因缘都不具备，也如同已造业。因此，以上是有能力时的补救方法。无能力时加持的方法是，对于需要惩罚的情况，如果之前没有进行，或者没有忏悔的对象，或者因堕罪而争论等因缘导致忏悔未能成功，那么在未加入僧众行列之前进行加持。对于共同的堕罪，则在加入僧众后，通过祈请的羯磨进行加持。此外，忏悔能清净罪业的主要原因是强烈的后悔和防护之心。如果缺少这两者，仅以言语忏悔，不仅不能清净罪恶和堕罪，反而会成为大妄语。第二，展示了将罪业清净的方法归纳为四力的方式：总而言之，不具足四力就没有忏悔。如同误食毒药般，对以往所作的后悔忏悔。从内心深处彻底地追悔是破恶力。如同以猛药对治毒药一般，以强烈的对治力对治罪业。如同不饮毒药一般，从此防护，对罪业防护具有强烈的决心是防护力。如同依止医生一般，皈依、发菩提心、忏悔等，以强烈的信心运用所依力这四力。也就是说，无论是何种罪恶和堕罪，清净它们的对治法，简而言之，不具足四力的忏悔是不存在的。如同《四法经》中所说：慈氏，菩萨具足四法，就能以忏悔压倒一切已造的罪业。是哪四法呢？即：破恶力、对治力、防护力和所依力。因此，对以往所作的罪过进行后悔忏悔的方式是
English
I and other subsequent sections on transgressions, etc., and the methods of confessing the transgressions of a novice monk, are as previously indicated in the context of explaining their respective observances. In general, at all times, one should strive to confess transgressions when they occur, and it is crucial to be free from transgressions at the time of death. If at the time of death one remembers unconfessed misdeeds, even if one is unable to perform a proper confession with body and speech, confessing and vowing to refrain in one's mind will purify them. As it says in the sutra: "Ultimately, if one does not have the opportunity to make effort, it is as if one has committed the deed." Therefore, these are the methods of rectification when one is capable. The method of blessing when one is incapable is that for cases requiring punishment, if it has not been done previously, or there is no object of confession, or confession has not been accomplished due to causes such as disputes over transgressions, then one is blessed before joining the assembly. Common transgressions are blessed by the action of supplication after joining the assembly. Moreover, the main cause of purification through confession is a mind of intense regret and restraint. Without these two, merely confessing with words will not only fail to purify sins and transgressions but will also be a great lie. Secondly, the method of showing how to condense the means of purifying misdeeds into the four powers: In short, without the four powers, there is no confession. Like poison entering the stomach, regret and confess past deeds. Thoroughly repenting from the heart is the power of aversion. Like applying medicine to poison, applying strong antidotes is the power of remedy. Like not drinking poison, guarding against future misdeeds with strong determination is the power of restraint. Like relying on a doctor, taking refuge, generating bodhicitta, confessing, etc., applying the four powers of reliance with strong faith. That is to say, whatever sin or transgression it may be, the antidote to purify them, in short, there is no confession without the four powers. As it says in the Sutra of the Four Dharmas: "Maitreya, a Bodhisattva endowed with four dharmas will overwhelm all sins committed and confessed." What are the four? They are: the power of aversion, the power of remedy, the power of restraint, and the power of reliance. Therefore, the way to regret and confess past misdeeds is also
Chinese
例如，有些人因为不了解而服毒，毒进入体内，被毒病折磨时，内心深处强烈后悔，想要把毒吐出来一样，不是口头上说说而已，而是从内心深处产生后悔，这是破除力的力量。像用药物治疗毒病一样，用身语意三门的强烈行动来消除罪过，为了行善，努力实践一切善行的力量。像以后明知是毒而不去服用一样，忏悔以前的堕落，心想以后不再犯同样的错误，从而戒除罪行。如果忏悔，就有清净的利益，如果不忏悔，就有今生来世的过患，对此产生强烈的认识，这是恢复力的力量。解毒时，自身相续的所依能被治愈，并且需要依靠作为对境的毒药的解毒医生一样。自身相续的所依是皈依上师三宝，发起殊胜菩提心，努力念诵忏悔堕落的经文等。作为对境的所依是，对忏悔境的上师三宝以强烈的信心进行忏悔，一定能清净，因此这是所依力的力量。就这样通过具足四力的方式来行持。然而，如果不按照前面所说的这种教派的忏悔方式，虽然不能从相续中真正地去除堕落，但是会经历非常轻微的异熟果报，因此这四力忏悔非常重要，所以将两者结合起来是关键。第三，通过了解罪过的坏处，劝诫要努力守护：然而，如果行持任何一个具有力量的罪恶堕落，获得果位的时间就会拖延很久，所以要像保护眼睛一样守护。也就是说，像这样如理如法地忏悔，罪过是可以消除的，虽然如此，例如，根本堕落如果坦白并接受学处，是可以补救的。然而，在没有获得阿罗汉果位之前，失败的本体是无法消除的，而且这样的人获得阿罗汉果位也比其他人困难得多。如果行持任何一个需要净化的、具有力量的罪恶堕落，即使为了对治它而努力修持，相续中罪过的障碍也不会解脱。