English
English version: ‘I, bhikkhu (monk) so-and-so, because of keeping an extra-long robe, have committed a nissaggiya pacittiya (an offense entailing forfeiture and expiation). This robe has already been forfeited to the Sangha (monastic community). Now there are (some) pacittiya (an offense requiring expiation) offenses, and I ask the Sangha for repentance. May you allow me, bhikkhu so-and-so, to repent, out of compassion.’ (Say three times) Two, Requesting a Confession Master (The Confession Master must be pure. If he himself is bound, how can he liberate others? If at that time there is a serious illness and no pure person, initially it can be permitted for those who have not committed the same offense, and later it can be permitted for those who have committed the same offense). ‘Venerable one, with a focused mind! I, bhikkhu so-and-so, now request the Venerable one to be my pacittiya Confession Master. May the Venerable one be my pacittiya Confession Master, out of compassion.’ (Say three times) Three, Announcing to the Sangha (Since facing the pure assembly, it is not right to accept lightly, so it is necessary to inform. Seek the agreement of the assembly, the method is as usual. Answer: ‘Accept the pacittiya confession kamma (act of the Sangha).’) ‘Venerable Sangha, please listen! Bhikkhu so-and-so, because of keeping an extra-long robe, has committed a nissaggiya pacittiya offense. This robe has already been forfeited to the Sangha. There is a pacittiya offense in this, and now I ask the Sangha for repentance. I, so-and-so, accept the confession of so-and-so. If the Sangha is ready and the Sangha permits, I announce as above.’ (Since the assembly agrees, inform them that it can be done). Four, Correcting the Confession and Removing the Offense (The faults of keeping an extra-long robe are slightly numerous, perhaps one, two, three, or even nine, the types of offenses committed are only nissaggiya (an offense entailing forfeiture) and pacittiya (an offense requiring expiation), six are secondary offenses, and three are root offenses. Now, according to the order, briefly show their characteristics. First, for example, keeping one extra-long robe commits a pacittiya offense, knowing that this is an offense and having a concealing mind, a pure person staying overnight within the same boundary, then commits a concealing dukkata (an offense of wrong-doing). This type of offense arises with the robe, and is generally defined as a concealing offense according to its position. However, the concealing dukkata offense also needs to be revealed, and concealing it without revealing it also generates concealment, because it arises from concealment, it is called a dukkata offense following concealment. This type of offense also arises with the night. Although the number shown is many, the general name is following concealment. The above three types of offenses, one pacittiya, two dukkata. The pacittiya is the root, the dukkata is secondary. Concealment is two or three, not concealing is only one. Second, committing the offense of an extra-long robe...’ --------------------------------------------------------------------------------
Chinese
衣举体生过，若其着用即犯吉罗罪。据于心脱即无过，隐而不发亦有覆藏，如前三品轻重为异。第三、犯前诸罪，经僧说戒三问不发，犯吉罗。二覆从生亦同于上。上来二三合成九品，有具不具，据事而思。行忏之人特须明识，称名历数厌而生愧，立对治道谨克身心，词句无乱方成忏悔，先轻后重次第而除，二件标牒方尽其类。第一先忏三位、覆随覆六，以其种类轻重同故。第二忏着用默妄二根本吉。第三忏犯长之提。据事虽然，今明轨则先辩忏提、余次轻者，准此而用。文云：犯罪比丘应偏露右肩胡跪合掌。余文对大，须具五法，此加露肩，总成六法也)。 “大德！我某甲，故畜(若干)长衣犯波逸提罪，向大德悔过。”(三说。诸部更有余词，据宗但合如此) 五、戒勖令断(彼应问言)：“汝自见罪不？”(答言)“我自见罪。”(彼又问言)“汝欲悔过耶？”(答言)“我欲悔过。”(彼又语言)“汝后莫作。” 六、承受立要(应答言)：“尔。”(或言)“顶戴持。”(上来至此，名忏悔竟) 三、还衣(若对僧舍，须僧还衣；对别人舍，别人还之。良以罪累已除，身心清净堪消物养，为资道缘故。《四分》云：“僧应还此比丘衣白二羯磨。若其不还及故坏等，皆突吉罗。唯 现代汉语译本 如果穿着用身体增长出来的衣服，就会犯吉罗罪（Dukkata，轻罪）。如果心里已经舍弃了，即使穿着也没有罪过。隐瞒不发露，也是一种覆藏罪，如同前面所说的三种情况，罪的轻重有所不同。第三种情况，犯了前面所说的各种罪，经过僧团三次询问是否坦白罪行，如果不坦白，就犯吉罗罪。两次覆藏罪的产生也与上述情况相同。以上两种情况和三种情况合起来，共有九种品类，是否构成犯罪，要根据具体情况来思考。进行忏悔的人特别需要明白这些，称念罪名，历数罪行，产生厌恶和惭愧之心，树立对治罪行的方法，谨慎地约束身心，语句没有错乱，这样才能完成忏悔。先忏悔轻罪，后忏悔重罪，按照次第去除罪障，两件标明罪名的文书才能穷尽罪行的种类。第一，先忏悔三位罪、覆随覆六罪，因为它们的种类和轻重相同。第二，忏悔穿衣罪、默妄罪这两种根本的吉罗罪。第三，忏悔犯长衣的波逸提罪（Pacittiya，堕罪）。虽然根据具体情况而定，但现在说明规则，先辨明忏提罪，其余较轻的罪，参照这个规则来运用。经文中说：‘犯罪的比丘应该偏袒露出右肩，胡跪合掌。（其余经文是对大众说的，需要具备五种条件，这里加上露出右肩，总共是六种条件）。’ ‘大德！我某甲，因为蓄积（若干）长衣，犯了波逸提罪，向大德忏悔。’（重复三次。各个律部还有其他的语句，根据本宗，只要这样就可以了） 五、戒勖令断（对方应该问）:‘你是否见到自己的罪？’（回答）‘我见到自己的罪。’（对方又问）‘你想要忏悔吗？’（回答）‘我想要忏悔。’（对方又说）‘你以后不要再犯。’ 六、承受立要（应该回答）:‘是。’（或者说）‘顶戴奉持。’（到此为止，名为忏悔完毕） 三、还衣（如果是对僧舍忏悔，需要僧团归还衣服；如果是对其他人舍忏悔，其他人归还衣服。因为罪业已经消除，身心清净，可以接受供养，作为修道的资粮。《四分律》说：‘僧团应该通过白二羯磨（Karma，业）将衣服归还给这位比丘。如果僧团不归还，或者故意损坏等，都犯突吉罗罪（Dukkata，轻罪）。’
English
English version If one wears a robe that has grown beyond the prescribed size, it constitutes a Dukkata (minor offense). However, if one has mentally relinquished the attachment to it, wearing it is not an offense. Concealing and not disclosing the offense is also a form of concealment, similar to the three cases mentioned earlier, with varying degrees of severity. Thirdly, having committed the aforementioned offenses, if one does not confess after being questioned three times by the Sangha (monastic community) during the recitation of precepts, it constitutes a Dukkata. The occurrence of two concealments is similar to the above. The combination of these two and three cases results in nine categories. Whether an offense is committed depends on the specific circumstances. Those who engage in repentance must clearly understand these points, reciting the names of offenses, enumerating transgressions, generating aversion and remorse, establishing methods to counteract the offenses, and diligently restraining body and mind. The wording must be accurate for the repentance to be complete. Repent of minor offenses first, then major offenses, removing obstacles in order. Two documents specifying the offenses are needed to exhaust all categories. First, repent of the three 'positions' offenses, followed by the six 'concealment following concealment' offenses, as they are similar in type and severity. Second, repent of the fundamental Dukkata offenses of wearing (an oversized robe) and silent falsehood. Third, repent of the Pacittiya (offense entailing expiation) of possessing an extra-long robe. Although it depends on the specific circumstances, we now clarify the rules. First, distinguish the Pacittiya offense, and apply this rule to the remaining lighter offenses. The text states: 'A Bhikkhu (monk) who has committed an offense should expose his right shoulder, kneel on his right knee, and join his palms in reverence. (The remaining text is addressed to the assembly and requires five conditions; adding the exposed shoulder makes a total of six conditions.)' 'Venerable Sirs! I, so-and-so, having accumulated (a certain number of) extra-long robes, have committed a Pacittiya offense, and I confess it to the Venerable Sirs.' (Repeat three times. Various Vinaya (monastic discipline) texts have additional phrases, but according to this tradition, this is sufficient.) Five, Admonition to Abandon (The other party should ask): 'Do you see your offense?' (Answer): 'I see my offense.' (The other party asks again): 'Do you wish to repent?' (Answer): 'I wish to repent.' (The other party says again): 'Do not commit it again in the future.' Six, Acceptance and Vow (One should answer): 'Yes.' (Or say): 'I accept and uphold it respectfully.' (Up to this point, the repentance is complete.) Three, Returning the Robe (If repenting to the Sangha, the Sangha must return the robe; if repenting to another person, that person returns it. This is because the karmic burden has been removed, and the body and mind are purified, making one worthy of receiving offerings as sustenance for the path. The *Caturvargika-vinaya* (Four-Part Vinaya) states: 'The Sangha should return the robe to this Bhikkhu through a white duhkrita (wrongdoing) Karma (act). If the Sangha does not return it, or intentionally damages it, it is a Dukkata offense.' --------------------------------------------------------------------------------
Chinese
除五敷、二宝及七日药，此八无还。”《四分律》中，锦缛斩坏亦无还法。然彼僧还有其两种：一、即坐转付，谓众僧多集，或此比丘有因缘欲远行。僧应问言：“汝此衣与谁？”随彼说便与。若无此二缘，明日直还。二、即坐直付，谓不须经宿故付之。然有五人得作转还，若但四人唯得直付，三人已下作口法还)。 即坐转付法。 “大德僧听！此某甲比丘，故畜(若干)长衣犯舍堕。此衣已舍与僧。僧今持是衣与某甲比丘，某甲当还此比丘。若僧时到僧忍听。白如是。”“大德僧听！此某甲比丘，故畜(若干)长衣犯舍堕。此衣已舍与僧。僧今持是衣与某甲比丘，某甲当还此比丘。谁诸长老忍，默然；不忍者说。”“僧已持是衣与某甲比丘，某甲当还此比丘竟。僧忍，默然故，是事如是持。” 即坐直付法。 “大德僧听！某甲比丘，故离僧伽梨宿(余衣随称)，犯舍堕。此衣已舍与僧。僧今持是衣还某甲比丘。若僧时到僧忍听。白如是。”“大德僧听！某甲比丘故离僧伽梨宿犯舍堕。此衣已舍与僧。僧今持是衣还某甲比丘。谁诸长老忍，默然；不忍者说。”“僧已持此衣还某甲比丘竟。僧忍，默然故，是事如是持。”(作羯磨竟，以衣付彼) 对众多人舍忏法(舍财同上，须口 现代汉语译本：除了五种敷具（坐卧用具）、二宝（佛、法）、以及七日药，这八种物品是不允许归还的。《四分律》中，即使是损坏的锦缎也不能归还。然而，僧团的财物有两种归还方式：第一种是‘即坐转付’，指的是当众僧聚集，或者这位比丘因为某种原因需要远行时，僧团应该询问：‘你这件衣服要交给谁？’然后按照他所说的交给那个人。如果没有这两种情况，第二天就直接归还。第二种是‘即坐直付’，指的是不需要过夜就直接归还。然而，需要五个人才能进行‘转还’，如果只有四个人，则只能‘直付’，三个人或以下只能通过口头方式归还）。 即坐转付法： ‘大德僧众请听！这位某甲（比丘的名字）比丘，因为故意持有（若干）过长的衣服而犯了舍堕罪。这件衣服已经舍弃给僧团。僧团现在将这件衣服交给某甲比丘，某甲应当归还这件衣服给这位比丘。如果僧团时机成熟，僧团同意，就禀告如上。’‘大德僧众请听！这位某甲比丘，因为故意持有（若干）过长的衣服而犯了舍堕罪。这件衣服已经舍弃给僧团。僧团现在将这件衣服交给某甲比丘，某甲应当归还这件衣服给这位比丘。哪位长老同意，就保持沉默；不同意的请说出来。’‘僧团已经将这件衣服交给某甲比丘，某甲应当归还这件衣服给这位比丘完毕。僧团同意，因为保持沉默，所以这件事就这样决定了。’ 即坐直付法： ‘大德僧众请听！某甲比丘，因为故意离开僧伽梨（一种袈裟）过夜（其他衣服也照此称呼），犯了舍堕罪。这件衣服已经舍弃给僧团。僧团现在将这件衣服归还给某甲比丘。如果僧团时机成熟，僧团同意，就禀告如上。’‘大德僧众请听！某甲比丘，因为故意离开僧伽梨过夜犯了舍堕罪。这件衣服已经舍弃给僧团。僧团现在将这件衣服归还给某甲比丘。哪位长老同意，就保持沉默；不同意的请说出来。’‘僧团已经将这件衣服归还给某甲比丘完毕。僧团同意，因为保持沉默，所以这件事就这样决定了。’（完成羯磨后，将衣服交给那位比丘） 对众多人舍忏法（舍弃财物的方法与上述相同，需要口头说明）