..续本文上一页ain, as a stained cloth is able to be washed and then dyed again.

　　二者、若人受得戒已，虽不犯重，于诸轻戒，多所毁损。为修定故，即能如法忏悔，亦名持戒清净，能生定慧。如衣曾有垢腻，若能浣净，染亦可着。

　　Thirdly, if an ordained person infringed the four heavy precepts, there would be no any hope in Hīnayāna tradition for this vinaya violator to purify. But, on the contrary, in Mahāyāna tradition, we see this very person still has potential opportunities to be purified again by certain process of repentance. In doing so, the person must have a brave heart to expose his/her misdeeds, as the sūtra says, “In Buddha Dharma, there are two brave persons. One does no evil, the other does but repents at once.”

　　三者、若人受得戒已，不能坚心护持，轻重诸戒多所毁犯。依小乘教门，即无忏悔四重之法；若依大乘教门，犹可灭除。故经云：「佛法有二种健人：一者、不作诸恶，二者、作已能悔。」

　　For those who have contravened vinaya disciplines, ten methods accelerate success of repentance. That is, (1) believe clearly in cause and effect; (2) internally raise grave fears and dreads [of the ripeness of bad consequences]; (3) deeply shame of past misdeeds and blush over the misdeeds of others; (4) look for means to purify sins, that is, comprehend certain repentant modes from Mahāyāna sūtras and accurately carry those modes out; (5) confess previous sins openly; (6) put out continuing evil thoughts; (7) advocate the Buddha Dharma to others; (8) vow greatly to endure the task of liberating others” suffering; (9) constantly invoke the [names of the] Buddhas from all directions; and (10) observe that the true nature of all sins are illusory and empty, without being born or produced.

　　夫欲忏悔者，须具十法，助成其忏：一者、明信因果；二者、生重怖畏；三者、深起惭愧；四者、求灭罪方法；所谓大乘经中，明诸行法，应当如法修行；五者、发露先罪；六者、断相续心；七者、起护法心；八者、发大誓愿，度脱众生；九者、常念十方诸佛；十者、观罪性无生。

　　If, a vinaya violator completely committees the above-mentioned processes, s/he then will also need to sanctify the place where the rites of repentance are performed, clean the place up in person, dress neatly, scatter flowers, and burn incense in honor of the Triple Gem. After such things have been done, the person then is qualified to repent—continually and sincerely for a week, three weeks, one month, three months, or even a whole year long—until all sins are radically fixed.

　　若能成就如此十法，庄严道场，洗浣清净，着净洁衣，烧香散花，于三宝前，如法修行，一七、三七日，或一月、三月，乃至经年，专心忏悔所犯重罪，取灭方止。

　　Nevertheless, how can one know that the four weighty sins have been purged

　　 If a vinaya violator is truly heartfelt to ask for forgiveness and seek clemency [from Buddhas], s/he will experience at least one of the followings [which are the signs of the thorough recovery from sins]: (1) when meditating, recognize a state of gentleness extending to both body and mind; (2) while sleeping, dream auspicious dreams; (3) while repenting in the presence of the Triple Gem, see pine-images or distinctive marks [of the Buddhas or bodhisattvas]; (4) when meditating, experience virtuous minds springing up smoothly; (5) during meditating, knowledge a physical joy—as if the body were a cloud or a shadow—thus gradually attaining elements of dhyāna; or (6) during meditating encounter the sudden enlightenment that would enable a meditative practitioner to comprehend the characteristics of all things or true meanings of scriptures at the very first place of hearing or reading; and that, because of having such a joy in dharma, the mind is no longer anxious or regretful.

　　If, after having experienced one of the aforementioned experiences, a penitent keeps on to observe the Rules fully again, s/he can be once more called “A Pure Sīla Observer” and is able to contemplate onward, as a torn and dirty cloth could be dyed and put on again had it been washed and mended properly.

　　云何知重罪灭相？若行者如是至心忏悔时，自觉身心轻利，得好瑞梦；或复睹诸灵瑞异相；或觉善心开发；或自于坐中觉身如云如影，因是渐证，得诸禅境界；或复豁然解悟心生，善识法相，随所闻经，即知义趣，因是法喜，心无忧悔。如是等种种因缘，当知即是破戒障道罪灭之相。从是已后，坚持禁戒，亦名尸罗清净，可修禅定，犹如破坏垢腻之衣，若能补治浣洗清净，犹可染着。

　　But, if an ordained person has breached t…

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