大方廣圓覺修多羅了義經略疏 2.1196

2.1196

具云懺摩，此云悔過。若別說者，懺名陳露先罪，悔名改往修來。其所懺法不出惑、業、報等三障。今欲懺者須知展轉起由，由無始不覺，起貪、瞋、癡，發身、口、意，造一切業，受諸苦惱。懺有二意：若約責心，三障俱懺；若就所作，唯懺惡業。惡業復有性罪、遮罪。遮罪依教作法懺之，性罪即須起行。起行有二：一事行，如《方等佛名經》等；二理行，如《淨名經》觀罪不在內外等。餘意如上。

The full term is kṣama, translated here as "repenting errors." If explained separately, kṣama means revealing past transgressions, while repentance means amending the past and cultivating the future. The dharmas to be repented do not exceed the three obstacles of defilement, karma, and retribution. Now, one who wishes to repent must know their successive origins: arising from beginningless non-enlightenment, one gives rise to greed, anger, and delusion, generates [actions of] body, speech, and mind, creates all karmas, and undergoes various sufferings. Repentance has two senses: in terms of reproaching the mind, all three obstacles are repented together; in terms of what is committed, one repents only evil karma. Evil karma further has innate transgressions and transgressions against precepts. For transgressions against precepts, one repents them through ritual action in accord with the teaching; for innate transgressions, one must initiate practice. Initiating practice has two aspects: first, phenomenal practice, as in the Vaipulya Sūtra of Buddha-Names and the like; second, principle practice, as in the Vimalakīrti Sūtra's contemplation that transgression is neither internal nor external, and so forth. The remaining meanings are as above.