一法緣者。依經有總有別。總法者。如第一卷末。七眾通行。七日要心行法。誦三篇呪。經云。爾時上首告恒伽言。若善男子善女人。願欲聞者。汝當夢中住其人前。當現汝身。是人若見汝身。當教行如是實法。若欲行時。七日長齋。日三時洗浴。著淨潔衣。坐佛形像作五色蓋。用月八日十五日。行此法時。若眾生犯五逆罪。身有白癩。若不除差。無有是處。若菩薩二十四戒。沙彌十戒。式叉摩那沙彌尼戒。比丘比丘尼戒。如是諸戒。若犯一一諸戒。當一心懺悔。若不還生。無有是處。除不至心。是名總相法也。言別相法者。如第四卷初。七眾行法階節各別。誦呪亦別。如經若有比丘。毀四重禁。至心憶念此陀羅尼呪。請一比丘為懺悔主。如經誦呪一千四百遍已。乃一懺悔。經八十七日。懺悔已。是諸戒根。若不還生。無有是處。若見比丘尼毀八重禁者。若欲滅八重禁罪。請一比丘為懺悔主。修行九十七日。誦呪四十九遍。乃一懺悔。隨師修行。是諸惡業若不除滅。無有是處。若有菩薩受八重禁然後毀德者。誦呪六百遍。乃一懺悔。當懺悔時應請一比丘。在前立口自陳罪。經六十七日。於其夢想如上所說。若下劣沙彌沙彌尼。優婆塞優婆夷。亦請一比丘。誦呪四百遍。乃一懺悔。如是次第四十七日已。如上所說。夢中得見二事者。當知是沙彌沙彌尼。優婆塞優婆夷。住清淨戒。是名別相行法。問第一卷末。上首七日要心通於七眾。十惡五逆並得消除。何故第四卷初。乃各別行法。日有延促。誦呪亦別。答文殊大悲重請世尊。佛去世後。若有比丘犯於四重。比丘尼犯八重乃至菩薩戒。又沙彌沙彌尼。優婆塞優婆夷犯重禁者。如是等罪當云何滅。佛言。因汝問故我今當說。汝若不問我終不說。今既明懺法各異。日數不同。故知上首七日要心。不可令犯重過者。修行此實法也。何以故。現生所犯業障尤重。若不加其功行。滅罪無由。是以世尊哀愍。文殊致問。濁惡世時救於七眾地獄衰惱。故立別相懺悔。
**The General and Specific Practices of the Dharma**
As stated in the scriptures, the Dharma has both a general and a specific aspect.
**The General Dharma** is described near the end of the first volume. It is the method of practice for all seven groups of disciples (monks, nuns, male and female novices, and male and female lay followers). It involves a seven-day period of focused practice, reciting three specific mantras. The sutra says: "At that time, the chief leader said to Heng Jia, 'If a good man or good woman wishes to hear this, you will appear before that person in a dream. When they see you, you must teach them to practice this true Dharma. If they wish to practice, they should maintain a pure vegetarian diet for seven days, bathe three times daily, wear clean garments, sit before a Buddha image, and create a five-colored canopy. This practice should be done on the eighth and fifteenth days of the month. If a person who has committed one of the five heinous crimes or suffers from leprosy does not recover, it is impossible. If a person who has violated any of the twenty-four Bodhisattva precepts, the ten novice precepts, the six precepts for female trainees, or the full precepts for monks or nuns sincerely repents, it is impossible for them not to regain their pure precepts—unless they lack genuine sincerity. This is called the General Dharma."
**The Specific Dharma** is described at the beginning of the fourth volume. Here, the practices for the seven groups are distinct, with different procedures and mantras. For example, the sutra says: "If a monk has violated any of the four major prohibitions, he should sincerely recite this Dharani mantra. He must ask another monk to be his repentance witness. He should recite the mantra 1,400 times, then make one confession. After 87 days of this practice, if his precept roots do not grow back, it is impossible. If a nun has violated any of the eight major prohibitions, she should ask a monk to be her repentance witness. She should practice for 97 days, reciting the mantra 49 times, then making one confession. She should follow her teacher's instruction. If her evil karma is not eliminated, it is impossible. If a Bodhisattva who has received the eight major precepts later violates them, they should recite the mantra 600 times, then make one confession. During the confession, they should invite a monk to stand before them and verbally confess their faults. After 67 days, as described above, in a dream they will see signs. For inferior male or female novices or lay followers, they should also invite a monk, recite the mantra 400 times, then make one confession. After 47 days of this sequence, as described above, if in a dream they see two signs, they should know that this novice or lay person is abiding by the pure precepts. This is called the Specific Practice."
**Question:** Near the end of the first volume, it says that the chief leader's seven-day focused practice is suitable for all seven groups, and that even the ten evil acts and five heinous crimes can be eliminated. Why, then, does the beginning of the fourth volume prescribe separate practices with different lengths of time and different mantras?
**Answer:** Manjushri Bodhisattva, out of great compassion, again asked the Buddha: "After the Buddha's passing, if a monk violates the four major prohibitions, a nun violates the eight major prohibitions, or even Bodhisattvas, novices, or lay followers violate their precepts—how can such offenses be eliminated?" The Buddha replied: "Because you have asked, I will now teach this. If you had not asked, I would never have taught it." Now, since the confession methods are different, and the time periods vary, we know that the chief leader's seven-day focused practice cannot be used by those who have committed grave offenses. Why is this? Because the karma created in this present life is extremely heavy. Without dedicated practice, there is no way to eliminate such offenses. Therefore, out of compassion and in response to Manjushri's question, the Buddha established these specific confession methods to save the seven groups of disciples from the distress and suffering of the hells in this corrupt and evil age.