English
English version: 'Zhuanzhuan fu cang tu ji luo' (This refers to the three categories of 'wearing'): If all the offenses listed above are remembered, it means one has committed the offense of concealing one's thoughts, and during the Sangha's recitation of precepts, one has committed the 'silent false speech 'dukkhata'' (This is fundamental). Furthermore, if one conceals this offense for one night, one commits the offense of 'concealing 'dukkhata''. If one conceals these two offenses for a second night, one commits the offense of 'successively concealing 'dukkhata'' (This refers to the three categories of 'silent false speech'). All eight of these offenses require repentance with a contrite heart. (The procedure for repentance involves baring the right shoulder, sincerely prostrating to the Buddhas of the ten directions, visualizing them as being present, generating a deep sense of reverence, and profoundly reproaching oneself for lacking shame and disrespecting the holy teachings, thus committing offenses. Contemplate the inevitable ripening of karmic retribution in the three periods of time, without doubt, and with tears flowing like rain, a voice filled with sorrow and choking, and a deep sense of shame. Then, one should perform the ritual, saying:) I, Bhikshu (name), intentionally accumulated many long robes (If the number is remembered, state it accordingly), committing the offense of 'Nissaggiya Pacittiya'. Among them, there is the 'dukkhata' of wearing impure clothing, the number of which is not remembered (If the number is remembered, state it accordingly, and so on below). By concealing this offense, I commit the offense of 'concealing 'dukkhata'', the number of which is not remembered. Furthermore, I commit the offense of 'successively concealing 'dukkhata'', the number of which is not remembered. During the Sangha's recitation of precepts, I commit the 'silent false speech 'dukkhata'', the number of which is not remembered. Among them, I commit the offense of 'concealing 'dukkhata'', the number of which is not remembered. Furthermore, I commit the offense of 'successively concealing 'dukkhata'', the number of which is not remembered. Now, I confess and repent before all the Buddhas, daring not to conceal. Repentance brings peace, while non-repentance brings unease. Remembering the offenses committed, I confess them, knowing them without concealing them. May all the Buddhas remember my pure precepts and complete pure Uposatha. I now reproach myself, generating a sense of revulsion. (Say once) Next, repent for the two fundamental 'dukkhata' offenses of 'wearing' and 'silent false speech' (Follow the previous method, stating the name of the offense). Next, repent for the two 'dukkhata' offenses of concealing below 'Pacittiya' (Also follow the previous method, stating the name of the offense, as should be known). In the remaining sections, there are five categories of 'dukkhata' (If there is no recitation of precepts, there are only two categories, as should be known). The procedure for repentance is the same as the above ritual (Repent for each offense separately according to the specific offense committed). Text for relinquishing property (Whenever one wishes to relinquish property that requires expiation, it depends on the two boundaries. If there are monks within the boundary, they must all be gathered, hence the Vinaya says: Whether it is the Sangha, many people, or one person, all...) --------------------------------------------------------------------------------
Chinese
须总集不得别众舍。若舍不成舍得突吉罗。唯除线缛二宝许别众舍除并不得尔)。 大德一心念。我比丘某甲。故畜众多长衣(若知数必须依本数称之)过十日。犯舍堕。我今持此衣物舍与大德(一说)彼答云。可尔(然为受取)如是离三衣宿(随其一二三依名称)犯舍堕贩卖得财(若干众多)犯舍堕。或从非亲居士乞衣(若干众多)犯舍堕(如是乃至回僧物。并随名称之。应知)请忏悔主文(应对一清净比丘轻。重无犯者故。律云。应至清净境所。何以须尔。彼人有犯便成自缚自既有缚。何能济他。文云)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(三说答言可尔)。 正明忏悔法(文云)大德一心。我比丘某甲。故畜众多长财(若干称数)过十日犯舍堕。是衣已舍与大德(若舍与余人。应云已舍与别人)此中有根本波逸提罪不忆数(若少可知义。宜准称之。如三衣。一向称数不得云众多。或经多时有着用坏尽。各犯根本波逸提罪。亦不忆数。若财并在即不须此言)今向大德发露忏悔。不敢覆藏忏悔即安乐。不忏悔不安乐。忆念犯发露。知而不敢覆藏。愿大德忆我清净戒身具足清净布萨(如是三说)。 忏主应语(彼言)长老自识知是罪相不(彼应 现代汉语译本： 须要全部一起处理，不得分给不同的人或地方。如果分了，就构成舍堕罪（突吉罗）。除非是线、装饰品或两种宝物，允许分给不同的人或地方，除此之外都不可以这样做。 大德请一心忆念。我是比丘某甲，故意积蓄了许多长衣（如果知道数量，必须按照实际数量说出来），超过了十天。犯了舍堕罪。我现在把这些衣物舍给大德（说一遍）。对方回答说：‘可以’（然后接受）。像这样，离开三衣过夜（根据实际情况说是一件、两件或三件），犯了舍堕罪。贩卖所得的财物（若干，很多），犯了舍堕罪。或者从非亲属的居士那里乞讨衣物（若干，很多），犯了舍堕罪（像这样，乃至挪用僧众的财物，都按照实际名称说出来，应该知道）。 下面是请忏悔主持的文（应该对一位清净的比丘说，因为轻罪和重罪都没有犯。所以律中说：‘应该到清净的地方。’为什么需要这样？因为如果那个人有罪，就成了自己束缚自己，自己已经被束缚，怎么能救助别人？文是这样说的）：大德请一心忆念。我是比丘某甲，现在请大德做波逸提罪的忏悔主持。希望大德为我做波逸提罪的忏悔主持，因为慈悲的缘故（说三遍，对方回答说‘可以’）。 正式说明忏悔的方法（文是这样说的）：大德请一心忆念。我是比丘某甲，故意积蓄了许多长财（若干，说出数量），超过了十天，犯了舍堕罪。这些衣物已经舍给大德（如果舍给其他人，应该说已经舍给别人）。这里面有根本波逸提罪，不记得数量（如果数量少可以知道，应该按照实际数量说出来。比如三衣，一定要说出数量，不能说很多。或者经过很长时间，有的已经用坏了，用尽了，各自犯了根本波逸提罪，也不记得数量。如果财物都在，就不需要说这句话）。现在向大德发露忏悔，不敢隐瞒。忏悔就快乐，不忏悔就不快乐。忆念起所犯的罪就发露，知道却不敢隐瞒。希望大德记住我清净的戒体，具足清净的布萨（这样说三遍）。 忏悔主持应该说（对方说）：长老自己知道这些罪相吗？（对方应该回答）
English
English version: It must be collectively handled, not distributed among different individuals or places. If distributed, it constitutes a Nissaggiya Pacittiya offense (Dukkata). Except for threads, decorations, or two kinds of jewels, which are allowed to be distributed among different individuals or places, otherwise it is not permissible. Venerable Sir, please pay attention with a focused mind. I, the Bhikkhu named so-and-so, have intentionally accumulated many long robes (if the number is known, it must be stated according to the actual number), exceeding ten days. I have committed a Nissaggiya Pacittiya offense. I now relinquish these robes to the Venerable Sir (said once). The other party replies: 'It is acceptable' (and then accepts them). Like this, staying overnight away from the three robes (state one, two, or three according to the actual situation), constitutes a Nissaggiya Pacittiya offense. Possessions obtained from selling (a certain amount, a lot), constitutes a Nissaggiya Pacittiya offense. Or begging for robes from laypeople who are not relatives (a certain amount, a lot), constitutes a Nissaggiya Pacittiya offense (like this, even misappropriating the Sangha's property, state according to the actual name, it should be known). The following is the text for requesting a confessor (should be said to a pure Bhikkhu, because he has not committed minor or major offenses. Therefore, the Vinaya says: 'One should go to a pure place.' Why is this necessary? Because if that person has committed an offense, he becomes self-bound, and if he is already bound, how can he help others? The text says): Venerable Sir, please pay attention with a focused mind. I, the Bhikkhu named so-and-so, now request the Venerable Sir to be the confessor for a Pacittiya offense. I hope the Venerable Sir will be my confessor for a Pacittiya offense, out of compassion (said three times, the other party replies 'It is acceptable'). Formally explaining the method of confession (the text says): Venerable Sir, please pay attention with a focused mind. I, the Bhikkhu named so-and-so, have intentionally accumulated many long possessions (a certain amount, state the number), exceeding ten days, and have committed a Nissaggiya Pacittiya offense. These robes have already been relinquished to the Venerable Sir (if relinquished to someone else, it should be said that they have been relinquished to someone else). Within this, there is a fundamental Pacittiya offense, the number of which I do not remember (if the number is small and can be known, it should be stated according to the actual number. For example, the three robes, the number must be stated, and it cannot be said that there are many. Or after a long time, some have been damaged or used up, each constitutes a fundamental Pacittiya offense, and the number is also not remembered. If the possessions are all present, then this sentence is not necessary). Now I confess to the Venerable Sir, and dare not conceal it. Confession brings happiness, non-confession brings unhappiness. Remembering the offenses committed, I confess them, knowing them but daring not conceal them. I hope the Venerable Sir remembers my pure precepts and complete pure Uposatha (said three times like this). The confessor should say (the other party says): Elder, do you yourself know these characteristics of the offense? (The other party should answer) --------------------------------------------------------------------------------
Chinese
答云)识忏主(又言)当自责汝心深生厌离。答云可尔(小者云顶戴持)此对长衣说竟。自余戒等可以例知。次明还财物法(是三十戒中长衣一日衣长钵七日药急施过后等总有五戒。并须经宿还之。日余戒等并即坐还之。若或共此五戒中种类同舍者亦可相从经宿。唯除离三衣六年卧具等 合舍者不须经宿定。即坐还之。若借他三衣摧受得成受持。若离宿失受持犯波逸提罪。但忏其罪衣既是他物不合舍之。应知)。 识罪发露法(通义五篇)佛言。当至一清净比丘所具修威仪。说所犯罪名(应作白言)大德一心念。我比丘某甲。犯某罪。今向大德发露。后当如法忏悔(三说)。 疑罪发露法(义通五篇)律云。犯罪有疑时。逼说佛言。发露已得闻戒(义准法云)大德忆念。我比丘某甲。于某犯生疑。今向大德发露。须后无疑时。如法忏悔(三说)彼应言可尔。足食已作余食法(应持食对一比丘未足食者作如是言)大德。我已足食。大德知是看是。我作余食法(彼应即取少许食已。语言。我已食止。汝取食之)。 请依止文 大德一心念。我比丘某甲。今请大德为依止阿阇梨。愿大德为我作依止阿阇梨。我依大德故得如法住。慈愍故(三说)彼应报言。可尔。或言与依止。或言莫放逸(此三法随作一语 现代汉语译本： （答：）知忏悔者（又说）应当自我责备，内心深切地生起厌离之心。（答：）可以这样（小者云顶戴持）。这是对长衣的说法完毕。其余的戒律等可以依此类推得知。接下来阐明归还财物的方法（这是三十戒中的长衣、一日衣、长钵、七日药、急施过后等，总共有五条戒律。都需要经过一夜后归还。其余的戒律等都应当立即归还。如果与这五条戒律中种类相同的同住者，也可以相随经过一夜。唯独离开三衣、六年卧具等，合住者不需要经过一夜，应当立即归还。如果借他人的三衣，摧毁后接受，才能算是受持。如果离开过夜而失去受持，就犯了波逸提罪。但忏悔其罪，因为衣服是别人的，不应当舍弃。应当知道）。 识别罪并发露的方法（通用于五篇）：佛说，应当到一位清净的比丘处，具足威仪，说出所犯的罪名（应当这样说）：‘大德一心念，我比丘某甲，犯了某罪，现在向大德发露，以后应当如法忏悔。’（重复三遍）。 疑罪发露的方法（义理通于五篇）：律中说，犯罪有疑问时，逼迫说出。佛说：‘发露后才能听到戒律。’（义理依据法云）‘大德忆念，我比丘某甲，对于某事产生疑问，现在向大德发露，需要以后没有疑问时，如法忏悔。’（重复三遍）他应当说：‘可以这样。’吃饱后制作剩余食物的方法（应当拿着食物对着一位没有吃饱的比丘这样说）：‘大德，我已经吃饱了，大德知道这是什么，看着这是什么，我制作剩余食物的方法（彼应即取少许食已。语言。我已食止。汝取食之）。 请求依止文：大德一心念，我比丘某甲，现在请求大德作为我的依止阿阇梨。愿大德为我作依止阿阇梨。我依靠大德的缘故，才能如法安住，因为慈悲怜悯的缘故（重复三遍）。他应当回答说：‘可以这样。’或者说：‘给予依止。’或者说：‘不要放逸。’（这三种说法随便说一句即可）。