四分律刪繁補闕行事鈔 2.453

2.453

夫結成罪種，理須懺除；則形清心淨，應同僧法。故《薩婆多》云：無有一法，疾於心者。不可以暫惡，便永棄之，故須懺悔。《涅槃》亦云：如我訶責毀禁之人，令彼自責，護持禁戒；說三惡道，為修善故。然遂古之師，並施悔法；增減隱顯，臆課者多；照教無文，撿行違律。故佛言：有犯不能悔，又不能如法懺，是為愚人。聖教極明，但不信受。今欲定其綱位，格其心境；使是非鏡其耳目，得失明其能所者；則何患妄業不除，妄心無託？則為聖歎矣！故文云：有二種智，一者有犯能見，二見罪能如法懺也！

Now, when the seed of an offense has been formed, in principle it must be repented and eradicated; then the body will be pristine and the mind purified, and one should be in accord with the saṃgha's regulations. Thus the Sarvāstivāda says: 'There is no single phenomenon swifter than the mind. One cannot permanently discard someone on account of a momentary evil; hence one must repent.' The Nirvāṇa [Sūtra] also says: 'Just as I rebuke those who violate the prohibitions to cause them to rebuke themselves and protect and maintain the prohibitive precepts, so I speak of the three evil destinies in order that they cultivate good.' However, masters of antiquity all set forth methods of repentance, yet additions and subtractions, concealments and revelations—those who devised their own formulations were many; reflecting upon the teachings, there is no textual basis, and examining their practice, it contravenes the Vinaya. Therefore the Buddha said: 'One who has committed a transgression and cannot regret it, and further cannot repent according to the Dharma, is a foolish person.' The sacred teachings are exceedingly clear, yet people simply do not have faith and accept them. Now, desiring to determine their fundamental positions, evaluate their minds and objects, and make right and wrong mirror their ears and eyes, and gain and loss clarify the agent and the object—then what need is there to worry that delusional karma will not be eliminated and the delusional mind will have nothing to rely upon? Then one will be praised by the sages! Thus the text says: 'There are two kinds of wisdom: the first is, having transgressed, being able to recognize it; the second is, recognizing the offense, being able to repent according to the Dharma.'