金光明經文句記 3.157

3.157

初、明小三初作法。毘尼，此云律。二十僧者，此約懺僧殘罪也。然對治有四法：一、治覆藏情過，謂行波利婆沙。此云覆藏，或云別住，謂別住一房，不得與僧同處。設入眾中，不得談論亦不得答。行此法者須滿一百日，不憶元覆藏日數故，乃以百日為限。二、治覆藏罪，謂犯已覆藏得吉罪，不覆藏得殘罪。若覆藏者，先懺吉罪，後與別住。三、治僧殘情過罪，謂六夜行摩那埵，此云意喜。前雖自意歡喜，亦使眾僧歡喜。由前喜故，與其少日，即六夜也，故名意喜。僧眾歡云：「此人改悔成清淨。」故云眾僧喜也。四、治僧殘，謂二十僧中以白四羯磨出罪。然覆藏，不經明相直行摩那埵，然後入眾出罪。或半月作法者，謂行別住時，每至半月說戒，須白眾僧云我犯僧殘。對首作法者，懺重吉也。責心，懺輕吉也。《摩夷論》云「故作者，對首一說。誤作者，責心而悔。」小乘犯夷亦有懺法，而疏文不引者，以懺已既為學悔沙彌，仍障聖果，故非此中復本清淨義也。故荊谿云：「小學悔已障果，仍成重罪未忘。」

First, explaining the initial ritual action of the three in the Lesser [Vehicle]. Vinaya is translated here as discipline. "Twenty monks": this refers to repenting of saṃghāvaśeṣa offenses. However, there are four methods of remedy: First, remedying the emotional transgression of concealment, which refers to practicing parivāsa. This is translated as concealment, or called separate dwelling, which means dwelling separately in a single room and not being allowed to stay in the same place as the Saṃgha. Even if entering among the community, one may not converse or reply. One who practices this method must complete one hundred days; because one does not remember the original number of days of concealment, one takes one hundred days as the limit. Second, remedying the offense of concealment: having committed [a transgression], if one conceals it, one incurs a duṣkṛta offense; if one does not conceal it, one incurs an avaśeṣa offense. If one conceals it, one first repents of the duṣkṛta offense, and afterward is granted separate dwelling. Third, remedying the offense and emotional transgression of saṃghāvaśeṣa, which refers to practicing mānāpya for six nights, translated here as pleasing the mind. Formerly, although one's own mind was joyful, one also makes the assembly of monks joyful. Because of former joy, one is granted few days—namely six nights—hence it is called pleasing the mind. The monastic community rejoices, saying, "This person has reformed and repented to become pure"; hence it is said that the monastic community rejoices. Fourth, remedying saṃghāvaśeṣa, which refers to expelling the offense among twenty monks through a jñapti-caturtha-karman. However, if there was concealment, without passing a night-break one directly practices mānāpya, and afterward enters the community to expel the offense. Or "performing ritual action at half-months": when practicing separate dwelling, whenever reaching the fortnightly recitation of the precepts, one must announce to the assembly of monks, "I have committed a saṃghāvaśeṣa." Performing ritual action face-to-face is for repenting grave duṣkṛta offenses. Rebuking the mind is for repenting light duṣkṛta offenses. The *Mātṛkā-śāstra* says: "For deliberate offenses, recite once face-to-face. For accidental offenses, rebuke the mind and repent." In the Lesser Vehicle, for committing a pārājika there are also methods of repentance, but the commentary text does not cite them because, having repented, one merely becomes a novice who studies repentance and is still obstructed from the noble fruits; hence it does not fit the meaning here of restoring original purity. Therefore Jingxi says: "In the Lesser [Vehicle], having studied repentance, one is still obstructed from the fruits, remaining an offender whose grave offense is not erased."