四分律行事鈔資持記 2.2195

2.2195

作法中，初悔從生。即覆藏等。後根本中。止有二法。一對靈像具儀露過，義同請主說罪兩緣；二陳悔詞，即正捨罪；雖無呵誓，理當自責；後更無違，還同三法。餘準此者，且舉一法類通一切故也。（若準《戒疏》，眾學諸戒故心犯者犯二罪，一應懺吉，對首悔；二非威儀吉，責心悔。準此責心不必誤犯，學者詳之。）若彼《了論》，但云不應起如此心，即名責心；然無軌式，不足準用。

Under "The Procedure", first is the confession of what arises therefrom, namely concealment and the like. Later, under "Root", there are only two rites: first, facing a sacred image, fully observing the protocol, and exposing one's faults, which is identical in meaning to the two conditions of requesting a presiding [monk] and declaring the offense; second, presenting the words of confession, which is the actual giving up of the offense; although there are no admonition and vowing, in principle one should reproach oneself; if thereafter one does not violate it again, it is still the same as the three rites. "Others follow this" refers to citing one ritual to extend by analogy to all. (According to the *Precept Commentary*, if one commits deliberate violations of the various śaikṣa precepts, one commits two offenses: first, a duṣkṛta that requires confession, repented face to face; second, a duṣkṛta of improper demeanor, repented through self-reproach. Following this, self-reproach does not apply solely to mistaken offenses; let scholars examine this.) As for that *Vinayadvāviṃśatividyā-śāstra*, it merely says that not giving rise to such a mind is called self-reproach; however, it lacks a formal protocol and is insufficient to be adopted as a standard.