English
To be completely eliminated. The repentance of matters in the Vinaya only clears violations of the teachings. The items listed above are all different, and since there is no corresponding foundation, one can only do as one pleases. However, the Vinaya's approach to matters only adopts what is seen and heard, and since the Vinaya has been broken, there must ultimately be regulations, and one must repent according to the law for violations of the precepts. However, the Dharma encompasses everything, without distinguishing between ordinary people and sages, and now they are described separately according to the severity of the offenses). Repentance of Pārājika (波羅夷) Dharma (committing a Pārājika (波羅夷, expulsion) offense is called destroying the root, like breaking a stone or cutting off a head, how can it be reborn and restored? Although the Mahāyāna (大乘) repentance method says that it can eliminate sins, it can never be used by the Sangha (僧, monastic community) in the Vinaya. Since this is a fundamental prohibition, it is different from other offenses, and special care must be taken to restrain oneself and protect it firmly even at the cost of one's life. However, ordinary people's emotions are easily indulgent, and it is easy to lose oneself when facing external circumstances. If there is no thought of concealment, the Vinaya allows for correction and repentance. But one can clear the offenses committed, how can the Sangha's regulations allow it in advance? Offending Pārājika (波羅夷) and repenting is rare, as described in detail in the 'Commentary'). Repentance of Saṃghāvaśeṣa (僧伽婆尸沙) Dharma (since it is said to be the remainder after punishment, it is close to taking life. One needs to rely on the pure Sangha (僧, monastic community) to eliminate the accumulation of karma. The methods of repentance for offenses such as concealment are described in detail in the scriptures, and both one's own and other schools have corresponding rituals. Since there are many methods of repentance, how can they all be described here? The methods for adapting to circumstances are described in detail in the 'Commentary'). Repentance of Sthūlātyaya (偷蘭遮) Dharma (this offense is determined according to conditions, including cause and effect. The severity of cause and effect is further divided into three grades. For example, destroying the Dharma wheel Sangha (法轮僧, Sangha that teaches Dharma), stealing food or four coins, etc., and the heavy cause in the first chapter, are called the upper grade, and should be repented in the Sangha (僧, monastic community). If one destroys the Karma (羯磨, monastic procedures), steals less than three coins, has mutual contact, and the light cause in the first chapter, and the heavy cause in one chapter, are called the middle grade, and should be repented in front of two or three people. If one eats human flesh, uses human hair, etc., wears externalist clothing, and the light cause in the second chapter, are called the lower grade, and should be repented in front of one person. Before repenting in the Sangha (僧, monastic community), one should first request three times, specially invite the repentance leader, and report to the abbot alone, stating three times and repenting. If there are two or three people, in addition to requesting and reversing the report, one should also ask the person next to them. When one person repents, one should also remove asking the person next to them and one report. The remaining words and sentences are as described in the repentance of Pāyantika (波逸提) offenses, only the names of the offenses are different. Since the matter is simple, briefly state the general outline, and the methods for adapting to circumstances are described in detail in the 'Commentary'). Repentance of Pāyantika (波逸提) Dharma (Nissaggiya Pācittiya (舍堕) arises from wealth, --------------------------------------------------------------------------------
Chinese
单提不局衣犯。别论舍虽异据，堕即同三十。忏通僧别，单提唯对别悔。故分先后，义在于兹)。 先忏舍堕对僧作法(文云：应舍与僧，若一二三人，不得与余人及非人。舍已应忏悔。若不舍而悔，其罪益深。《四分律》中有其四法：一舍财、二舍罪、三还财、四不还财结罪。罽分俱㲲准用无失。今依前三辩仪戒)。 一、舍财(此舍财中须识五法：一舍财心，谓以贪心取此物，违教成业，当苦报。圣应所制，真实不虚，若不忏除，当来定受。如是思已，于此财物生极厌心，永以舍弃必无余吝。二、所舍财，谓衣钵药宝等但制舍者，皆须总集而尽舍之。三、舍财境，谓僧等三。谓《四分律》云：“不得别众舍，若舍不成，突吉罗。”四、舍财威仪，谓敷尼师坛，脱革屣作礼，互跪合掌。若对小者，不须礼拜。五、舍财法，对僧者应云)。 “大德僧听！我比丘某甲，故畜(若干)长衣，犯舍堕。(或离衣等，随事称之)是衣今舍与僧。”(一说。如是舍已，即付与僧。对下境，词句亦然，但改初后二言为异也) 二、舍罪(对僧忏悔罪须具六法：一乞、二请、三白、四悔、五诫、六受。此之六法诸教互明。必须周具，方成悔过也)。 一、对众陈乞(具修威仪胡跪合掌)“大德僧听 现代汉语译本： 单提（Ekottara，指一种戒律类别）不构成衣犯（指触犯了关于衣着的戒律）。即使对于别论舍（指不同情况下舍弃财物的规定）有不同的依据，一旦堕落（指违犯戒律），都同样构成三十（指一种惩罚）。忏悔可以针对僧团或个人，单提只能通过针对个人的忏悔来解决。之所以区分先后顺序，意义就在于此）。 首先忏悔舍堕，需要对僧团进行作法（仪式）（经文中说：‘应该舍弃给僧团，如果只有一两个人，不能舍弃给其他人或非人。舍弃之后应该忏悔。如果不舍弃而忏悔，罪过会更深。《四分律》中有四种方法：一、舍弃财物，二、舍弃罪过，三、归还财物，四、不归还财物而结罪。罽分俱㲲（Kashmiri commentators）的观点可以作为参考，不会有错。现在依据前三种方法来辨析仪式戒）。 一、舍财（在这种舍财的过程中，需要了解五种方法：一、舍财之心，即因为贪心而获取此物，违背了教义，形成了业，会带来痛苦的报应。圣人所制定的戒律，真实不虚，如果不忏悔消除，将来一定会承受。这样思考之后，对于此财物产生极度的厌恶之心，永远舍弃，绝不留恋。二、所舍之财，即衣服、钵、药物、宝物等，只要是规定需要舍弃的，都必须全部收集起来，全部舍弃。三、舍财之境，即僧团等三种情况。因为《四分律》中说：‘不得私自舍弃给大众，如果私自舍弃，构成突吉罗（Dukkata，一种轻微的罪过）。’四、舍财的威仪，即铺设尼师坛（Nisidana，坐具），脱掉革屣（鞋子），作礼，互相跪拜合掌。如果面对地位较低的人，不需要礼拜。五、舍财之法，对僧团应该这样说）。 ‘大德僧听！我比丘某甲（某某），故意持有（若干）长衣，触犯了舍堕（Pacittiya，一种戒律）。（或者离衣等，根据具体情况称说）这件衣服现在舍弃给僧团。’（说一遍。这样舍弃之后，就交给僧团。对下位者，语句也一样，只是改变开头和结尾的两个词语）。 二、舍罪（对僧团忏悔罪过，需要具备六种方法：一、乞，二、请，三、白，四、悔，五、诫，六、受。这六种方法在各种教义中都有明确说明。必须全部具备，才能完成忏悔）。 一、对大众陈述请求（具足威仪，胡跪合掌）‘大德僧听！’
English
English version: Ekottara (a category of precepts) does not constitute an 'offense concerning robes'. Even if there are different bases for 'relinquishing in different circumstances', falling into transgression results in the same 'thirty' (a type of penalty). Confession can be directed towards the Sangha (monastic community) or an individual, but Ekottara can only be resolved through confession to an individual. The reason for distinguishing the order is precisely this. First, to confess a Pacittiya (an offense requiring forfeiture), a formal act must be performed before the Sangha (the text states: 'It should be relinquished to the Sangha; if there are only one or two people, it should not be relinquished to others or non-humans. After relinquishing, one should confess. If one confesses without relinquishing, the offense becomes even deeper. The Dharmaguptaka Vinaya (Four-Part Vinaya) has four methods: 1. Relinquishing property, 2. Relinquishing offenses, 3. Returning property, 4. Incurring an offense without returning property. The views of Kashmiri commentators can be used as a reference without error. Now, we will analyze the precepts of ritual based on the first three methods). 1. Relinquishing Property (In this relinquishing of property, five aspects must be understood: 1. The intention to relinquish, which means that acquiring the object with greed violates the teachings, creates karma, and brings suffering. The precepts established by the sages are true and not false; if they are not confessed and eliminated, one will definitely suffer in the future. After thinking in this way, one should develop extreme aversion to the object and relinquish it forever without any attachment. 2. The property to be relinquished, which includes robes, bowls, medicine, treasures, etc. Anything that is prescribed to be relinquished must be collected and relinquished completely. 3. The recipient of the relinquishment, which includes the Sangha and other situations. Because the Dharmaguptaka Vinaya states: 'One should not relinquish privately to the community; if one relinquishes privately, it constitutes a Dukkata (a minor offense).' 4. The proper conduct for relinquishing, which includes spreading the Nisidana (sitting cloth), removing leather shoes, bowing, and kneeling with palms together. If facing someone of lower status, bowing is not necessary. 5. The method of relinquishing, which should be said to the Sangha as follows). 'Venerable Sangha, listen! I, the Bhikkhu (monk) named so-and-so, knowingly possessed (a certain number of) extra robes, committing a Pacittiya (an offense requiring forfeiture). (Or 'separated from robes', etc., state according to the specific situation.) I now relinquish this robe to the Sangha.' (Say it once. After relinquishing in this way, hand it over to the Sangha. The wording is the same for those of lower status, but the first and last two words are changed). 2. Relinquishing Offenses (To confess offenses to the Sangha, six aspects are required: 1. Asking, 2. Requesting, 3. Announcing, 4. Confessing, 5. Admonishing, 6. Accepting. These six aspects are clearly explained in various teachings. All must be present to complete the confession). 1. Stating the request to the assembly (with proper conduct, kneeling with one knee and palms together): 'Venerable Sangha, listen!' --------------------------------------------------------------------------------
Chinese
！我某甲比丘，故畜尔所长衣，犯舍堕。是衣已舍与僧。今有(若干)波逸提罪，从僧乞忏悔。愿听我某甲比丘忏悔，慈愍故。”(三说) 二、请忏悔主(夫忏悔主必须清净。彼自有缚，岂能解他？时为重病无清净人，初开不同犯，后开同犯作)。 “大德一心念！我比丘某甲，今请大德作波逸提忏悔主。愿大德为我作波逸提忏悔主，慈愍故。”(三说) 三、单白和僧(既对清众，义无辄受，故须咨白。取众情和，方便如常。答云：“受波逸提忏悔羯磨。”)。 “大德僧听！某甲比丘故畜长衣，犯舍堕。此衣已舍与僧。是中有波逸提罪，今从僧乞忏悔。我某甲受某甲忏悔。若僧时到僧忍听。白如是。”(众既和许，告示可尔)。 四、正忏悔除罪(畜长之过数类稍多，或一二三乃至于九，犯于名种惟吉与提，六是从生、三为根本。今依次第略显其相。第一、且如畜一长衣犯提罪，识知是罪作覆藏心，清净人同界而宿，即犯覆藏突吉罗。此一品罪随衣而生，约位总定名覆藏罪。但覆藏吉罗亦须发露，而隐不发露亦生覆藏，以覆藏而生，名随覆藏突吉罗罪。此一品罪亦随夜生。显数虽多，总名随覆。上三品罪，一提、二吉。提为根本、吉罗从生。覆即二三，不覆但一。第二、犯长之 现代汉语译本： ‘我，比丘某甲，因为蓄藏了过长的衣服，触犯了舍堕罪。这件衣服已经舍弃给僧团。现在有（若干）波逸提罪，向僧团请求忏悔。希望允许我，比丘某甲，忏悔，因为慈悲怜悯的缘故。’（重复三次） 二、请忏悔主（忏悔主必须是清净的。如果他自己都被束缚，怎么能解脱他人？如果当时有重病而没有清净的人，最初可以开许不同犯者，之后可以开许同犯者）。 ‘大德一心念！我，比丘某甲，现在请大德作为波逸提忏悔主。希望大德为我作波逸提忏悔主，因为慈悲怜悯的缘故。’（重复三次） 三、单白和僧（既然面对清净大众，道义上不能轻易接受，所以需要禀告。征求大众同意，方法如常。回答说：‘接受波逸提忏悔羯磨。’） ‘大德僧众请听！比丘某甲因为蓄藏过长的衣服，触犯了舍堕罪。这件衣服已经舍弃给僧团。其中有波逸提罪，现在向僧团请求忏悔。我，某甲，接受某甲的忏悔。如果僧团时机成熟，僧团允许，就禀告如上。’（大众既然同意，就告知可以这样做）。 四、正式忏悔消除罪过（蓄藏过长衣服的过失种类稍多，或者一二三乃至九种，触犯的罪名种类只有吉和提，六种是从生罪，三种是根本罪。现在按照次第简略地显示其相。第一、比如蓄藏一件过长的衣服触犯提罪，知道这是罪过而产生覆藏的心，清净的人在同一界限内过夜，就触犯了覆藏突吉罗罪。这一品罪随着衣服而产生，按照地位总的定名为覆藏罪。但是覆藏突吉罗罪也需要发露，而隐瞒不发露也会产生覆藏，因为覆藏而产生，所以名为随覆藏突吉罗罪。这一品罪也随着夜晚而产生。显示的数目虽然多，总的名称是随覆。以上三品罪，一个提罪，两个吉罗罪。提罪是根本，吉罗罪是从生。覆藏就是二三，不覆藏就只有一个。第二、触犯长衣的罪……’