Chinese
也无需多说什么了。之后，世尊对比丘们说：比丘们，如今你们是怎样来的？询问是怎样说的？前来是怎样说的？交往的亲友是怎样说的？请允许我在广严城（Vaisali）的附近，远离喧嚣的村庄安居。我也要在光明城（Ujjeni），与侍奉我的比丘阿难陀一起安居。说完，从渔夫中出家的五百比丘们，在渔村附近用树叶和树枝搭建茅屋，答应安居。那些人因为听闻不多，不能为前来的亲友说法，他们便对亲友们说：亲友们，你们之中谁家有僧团像这样安居的，那些亲友们真是获得了很好的利益啊！比丘们具有正念、禅定、无量心、无色界的等持，获得了沙门的果位，禅思八解脱，从二者之中解脱出来。当他们向他人宣扬自己不具备的超人功德时，比丘们禀告了世尊，世尊了解了事情的经过和缘由，以及此时的情况，便召集了比丘僧团。世尊完全看到了制定戒律的十种利益，因此，为了调伏我的声闻弟子们，应该这样宣说戒律的基础：如果有比丘，对于自己没有证悟和完全了解的，关于人类的超人法，如边际、圣者、殊胜的获得、知识、见解、触证等，实际上没有，却声称自己知道、自己见到，如果他希望从所犯的过失中得到清净，在其他时候，无论是否有人询问，都应该这样说：诸位，我实际上是不知说知，不见说见，说了虚妄的增上慢之语。除了增上慢之外，这样的比丘就会被判为失败，不能再居住下去。世尊制定了这条戒律。地点是广严城（Vaisali），人物是从渔夫中出家。
English
There is no need to say more. Then, the Blessed One said to the monks: Monks, how did you come here? How did you ask? How did you come? How did the relatives you associate with say? Please allow me to spend the rainy season in a village near Vaishali, away from the noise. I will also spend the rainy season in the city of Light (Ujjeni) with the monk Ananda, who serves me. After saying this, the five hundred monks who had become monks from fishermen built huts of leaves and branches near the fishing village and agreed to stay there. Because they had little knowledge, they could not teach the Dharma to the relatives who came to visit. So they said to their relatives: Relatives, whoever among you has a Sangha like this staying in retreat, those relatives have truly obtained great benefit! The monks possess mindfulness, meditation, immeasurable mind, formless absorption, have attained the fruit of a renunciate, meditate on the eight liberations, and are liberated from both. When they proclaimed to others the superhuman qualities they did not possess, the monks reported to the Blessed One. The Blessed One understood the circumstances and the reasons, and at this time, he convened the Sangha of monks. The Blessed One fully saw the ten benefits of establishing precepts, therefore, in order to subdue my Shravaka disciples, the basis of the precepts should be proclaimed as follows: If there is a monk who, regarding the superhuman Dharma of humans, such as the limit, the noble one, the special attainment, knowledge, vision, tactile experience, etc., which he has not realized or fully understood, in reality does not possess, but claims that he knows, that he sees, if he wishes to be purified from the faults he has committed, at another time, whether asked or not, he should say: Venerable ones, I actually said that I knew what I did not know, and said that I saw what I did not see, and spoke falsely out of arrogance. Except for arrogance, such a monk will be judged as defeated and will not be allowed to live there anymore. The Blessed One established this precept. The place was Vaishali, and the person was one who had become a monk from a fisherman.
Chinese
五百位具戒比丘。烦恼是贪图名声。过失是宣说并非真实的殊胜人法。其中，何为“比丘”如前所述。所谓“不现见”，是指以世间道，即以有漏的禅定和无色界的智慧，不能现见色，以及受、想、行、识。“完全不现见”是指以超越世间道的出世间道，即以无漏的禅定和无色界的智慧，不能完全现见色，以及受、想、行、识。或者，无间道和解脱道依次为不现见和完全不现见。或者，以随顺的方式不了解诸法如何存在，是不现见；以违逆的方式不了解，是完全不现见。所谓“殊胜人法”，其中“人法”是指人们的涅槃之法，只有他们才能获得，而阴阳人、双性人等都不能获得，更何况是地狱、畜生、饿鬼等众生呢？所谓“殊胜”，是指欲界高于色界，色界高于无色界。或者，“人法”是指五盖，即贪欲、嗔恚、昏沉、睡眠、掉举、后悔和怀疑。所谓“殊胜”，是指舍弃这些五盖。为了显示殊胜人法本身的差别，宣说了边际、圣者、获得差别、智慧、见和触证等。所谓“边际”是指涅槃，因为它是最终的归宿。 所谓“圣者和获得差别”，是指获得无漏法。所谓“圣者”是指佛和佛的声闻弟子们，因为他们远离了罪恶。所谓“获得差别”，是指沙门的果位。
English
Five hundred fully ordained monks. The affliction is the desire for fame. The fault is speaking of untrue superior human qualities. Among them, "monk" is as previously described. "Not directly knowing" means through worldly paths, that is, with contaminated concentration and formless realm wisdom, not directly knowing form, as well as feeling, perception, formation, and consciousness. "Completely not knowing" means through paths that transcend the worldly, that is, with uncontaminated concentration and formless realm wisdom, not completely knowing form, as well as feeling, perception, formation, and consciousness. Alternatively, the uninterrupted path and the path of liberation are, in order, not directly knowing and completely not knowing. Alternatively, not knowing how things exist in accordance with them is not directly knowing; not knowing in opposition to them is completely not knowing. Regarding "superior human qualities," "human qualities" refers to the Dharma of Nirvana for humans, which only they can attain, while hermaphrodites and bisexuals cannot, let alone sentient beings in hells, animals, and hungry ghosts. "Superior" means the form realm is superior to the desire realm, and the formless realm is superior to the form realm. Alternatively, "human qualities" refers to the five obscurations: desire for pleasure, malice, sloth, sleep, excitement, regret, and doubt. "Superior" refers to whatever abandons these. To show the distinctions of the superior human qualities themselves, the terms "limit," "noble," "attainment of distinction," "wisdom," "seeing," and "experiencing" are taught. "Limit" refers to Nirvana, because it is the ultimate end. "Noble and attainment of distinction" means attaining the uncontaminated. "Noble" refers to the Buddhas and the Buddha's Shravakas, because they are far removed from sins. "Attainment of distinction" refers to the fruits of the renunciates.
Chinese
这四种是：入流果、一来果、不来果、阿罗汉。所谓“知”，即四种知：知苦、知集、知灭、知道，是不追寻的智慧法知。所谓“见”，即四种见：见苦、见集、见灭、见道，是追寻的智慧忍见。所谓“乐受用”，即安住于四禅中，从等至中产生，而非从生而有。所谓“无有”，即彼之事物不存在，即未显现或不可能。所谓“无有而”，即自身本无，即未获得。或者，“无有”是指自相无有，“无有而”是指共相无有而。所谓“此知”，知什么呢？知所知之义，即苦、集、灭、道。所谓“此见”，见什么呢？说见天等，说听到他们的声音，说我为了看他们而去，说他们来看我，说我与他们交谈，说他们到来，说各自皆欢喜，说恒常一起居住。或者说，他们与我交谈，说他们到来，说各自皆欢喜，说恒常一起居住。说我于二十种想、四禅、四无量、四无色定、四沙门果、六神通、八解脱中禅思，说未得二分之解脱而说已得，这些也因已显现而与见相似，故在此以“见”之名义概括。所谓“从承诺”，即承诺。
English
These four are: the fruit of stream-enterer, the fruit of once-returner, the fruit of non-returner, and the Arhat. What is called "knowing" is the four knowings: knowing suffering, knowing the origin, knowing cessation, and knowing the path, which is the wisdom of Dharma knowing that does not seek after. What is called "seeing" is the four seeings: seeing suffering, seeing the origin, seeing cessation, and seeing the path, which is the wisdom of forbearance that seeks after. What is called "enjoying contact" is dwelling happily in the four dhyanas, arising from samadhi and not from birth. What is called "non-existent" is that its entity does not exist, that is, it is not manifest or impossible. What is called "non-existent while" is that it is non-existent in oneself, that is, not obtained. Alternatively, "non-existent" refers to being non-existent by its own characteristic, and "non-existent while" refers to being non-existent by the general characteristic. What is called "this knows," what is known? Knowing the meaning of the knowable, that is, knowing suffering, origin, cessation, and path. What is called "this sees," what is seen? Saying that one sees gods, etc., saying that one hears their voices, saying that I go to see them, saying that they come to see me, saying that I converse with them, saying that they come, saying that each is delighted, saying that they always dwell together. Or saying that they converse with me, saying that they come, saying that each is delighted, saying that they always dwell together. Saying that I meditate on the twenty kinds of perceptions, the four dhyanas, the four immeasurables, the four formless absorptions, the four fruits of a renunciate, the six superknowledges, and the eight liberations, saying that one has attained liberation from both parts without having attained it, these are also similar to seeing because they have already manifested, so here they are summarized by the name of "seeing." What is called "from promise" is promising.
Chinese
དེ་ཞེས་བྱ་བ་ནི་དགེ་སློང་དེའོ། །（“彼”指的是那位比丘。）ལྟུང་བ་བྱུང་བ་ཞེས་བྱ་བ་ནི་གཞི་དེའིའོ། །（“发生堕罪”指的是那个根本。）རྣམ་པར་དག་པར་འདོད་ནས་ཞེས་བྱ་བ་ནི། རྣམ་པར་ལྟ་བར་འདོད་ནས་སོ། །（“想要清净”指的是想要如实观察。）དུས་གཞན་ན་ཞེས་བྱ་བ་ནི་སྨྲས་པའི་དུས་ལས་དུས་གཞན་ན་སྟེ། འདི་དག་ནི་ལྟུང་བ་འབྱུང་བ་དང༌། ལྟུང་བ་ལས་ལྡང་བའི་ཡན་ལག་ནི་མ་ཡིན་ནོ། །（“在其他时间”指的是在所说的时间之外的其他时间，这些不是堕罪的发生和从堕罪中生起的支分。）དྲིས་ཀྱང་རུང་ཞེས་བྱ་བ་ནི། གཞན་དག་གིས་གླེངས་ཀྱང་ངོ༌། །（“即使询问也可以”指的是其他人谈论也可以。）མ་དྲིས་ཀྱང་རུང་ཞེས་བྱ་བ་ནི། གཞན་དག་གིས་མ་གླེངས་པར་དེ་དག་ཉིད་འགྱོད་པ་དང༌། ཅུང་ཟད་འགྱོད་པ་དང༌། རྣམ་པར་འགྱོད་པ་དང༌། རབ་ཏུ་འགྱོད་པ་སྐྱེས་ཀྱང་རུང་ངོ༌། །（“即使不询问也可以”指的是其他人不谈论，他们自己产生后悔、稍微后悔、非常后悔、极度后悔也可以。）འདི་སྐད་ཅེས་ཚེ་དང་ལྡན་པ་དག །བདག་གིས་ནི་མི་ཤེས་པར་ཤེས་སོ་ཞེས་སྨྲས་ཞེས་བྱ་བ་ནི་ཡིད་ཀྱི་རྣམ་པར་ཤེས་པས་སོ། །（“如是，具寿们，我说我不知道却说我知道”指的是以意的分别识。）མ་མཐོང་བར་མཐོང་ངོ་ཞེས་སྨྲས་ཏེ་ཞེས་བྱ་བ་ནི་མིག་གི་རྣམ་པར་ཤེས་པས་སོ། །（“没见到却说见到了”指的是以眼的分别识。）གསོབ་གསོག་བརྫུན་དུ་སྨྲས་སོ་ཞེས་བྱ་བ་དེ་དག་ནི་སྨྲས་པའི་རྣམ་གྲངས་ཀྱི་ཚིག་ཡིན་ཏེ། གསོབ་ཅེས་བྱ་བ་ནི་དོན་དེས་སྟོང་བ་སྟེ། བསྒྲུབ་པའི་དོན་གྱིས་ངོ་བོ་ཉིད་མེད་པའི་ཕྱིར་རོ། །（“虚妄、虚假、谎言”这些是说的不同名称的词语，其中“虚妄”指的是空无其事，因为要证实的意义上没有自性。）གསོག་ཅེས་བྱ་བ་ནི་དེའི་ས་བོན་གྱིས་སྟོང་པ་སྟེ། གྲིབ་མ་ཙམ་དང་ཡང་བྲལ་བ་འམ། ཟང་ཟིང་སྙིང་པོ་མེད་པ་ཅུང་ཟད་འདོད་པའི་ཕྱིར་རོ། །（“虚假”指的是空无其种子，甚至连影子都没有，或者稍微想要一些杂乱无章、没有意义的东西。）བརྫུན་ཞེས་བྱ་བ་ནི་དེར་འདུ་ཤེས་པ་དང་བྲལ་བ་སྟེ། འདུ་ཤེས་པ་བདེན་པ་བསྒྱུར་བའི་ཕྱིར་རོ། །（“谎言”指的是与在那里的认知分离，因为认知颠倒了真实。）ཟེར་ན་ཞེས་བྱ་བ་ནི་བརྗོད་ནའོ། །（“如果说”指的是说出来。）མངོན་པར་ང་རྒྱལ་མ་ གཏོགས་ཏེ་ཞེས་བྱ་བ་ནི། གནང་བའི་གླེང་གཞིའི་དབང་གིས་མངོན་པའི་ང་རྒྱལ་བཞག་སྟེའོ། །（“除了未证言证”指的是，因为允许的缘故，可以放下未证言证。）མངོན་པའི་ང་རྒྱལ་ཞེས་བྱ་བ་ནི། དབེན་པར་གནས་པ་ལ་སོགས་པས་ཉོན་མོངས་པ་ཀུན་དུ་མི་འབྱུང་བའི་གྲིབ་མ་མཐོང་བ་ལས་ཡོན་ཏན་མ་ཐོབ་བཞིན་དུ་ཐོབ་པར་ངེས་པར་འཛིན་པའོ། །（“未证言证”指的是，因为住在寂静处等等，看到烦恼不生的假象，在没有获得功德的情况下，执着认为已经获得了。）མ་གཏོགས་ཏེ་ཞེས་བྱ་བ་ནི། མངོན་པའི་ང་རྒྱལ་ཅན་གྱིས་དོན་བརྫུན་པ་ཡང་དག་པའི་འདུ་ཤེས་ཀྱིས་བརྗོད་པ་ལ་ལྟུང་བ་མེད་པའི་ཕྱིར་རོ། །（“除了”指的是，因为具有未证言证的人，以正确的认知说虚假的事情，没有堕罪。）དགེ་སློང་དེ་ཡང་ཕམ་པར་འགྱུར་བ་ཡིན་གྱི། གནས་པར་མི་བྱའོ་ཞེས་བྱ་བ་ནི་སྔ་མ་བཞིན་ནོ། །（“那位比丘也成为断头，不应共住”和前面一样。）འདིར་ཡང༌། ཡང་དགེ་སློང་གང་དགེ་སློང་རྣམས་དང་ལྷན་ཅིག་བསླབ་པ་མཚུངས་པར་གྱུར་པས། བསླབ་པ་མ་ཕུལ། བསླབ་པ་ཉམས་པར་མ་བྱས་པར་ཞེས་བྱ་བ་དག་ཀྱང་སྔ་མ་བཞིན་དུ་སྦྱར་རོ། །（这里也是，任何比丘与比丘们一起，学处相同，没有放弃学处，没有毁坏学处等等，也和前面一样连接。）འདིར་དངོས་གཞིའི་ལྟུང་བ་རྣམ་པར་གཞག་པ་ནི་འདུ་ཤེས་བསྒྱུར་ཏེ། བདག་ཉིད་མིའི་ཆོས་བླ་མ་དང་ལྡན་པ་ཉིད་དུ་སྨྲ་ན་ཕམ་པར་འགྱུར་རོ། །（这里实际的堕罪是颠倒认知，如果说自己具有殊胜的人法，则成为断头。）དེའི་བྱེ་བྲག་ནི་འདུ་ཤེས་བསྒྱུར་ཏེ། བདག་ཉིད་མིའི་ཆོས་བླ་མ་དང་ལྡན་པ་ཉིད
English
That means that monk. "Occurring downfall" means that basis. "Wanting to be completely pure" means wanting to see clearly. "At another time" means at a time other than the time spoken of. These are not the limbs of the occurrence of downfall and rising from downfall. "Even if asked, it's okay" means even if others talk about it. "Even if not asked, it's okay" means even if others don't talk about it, it's okay if they themselves have regret, a little regret, complete regret, or extreme regret. "Thus, venerable ones, I said I know what I do not know" means by the mind's consciousness. "I said I see what I have not seen" means by the eye's consciousness. "Spoke falsely, deceitfully, and falsely" these are words of different kinds of speech. "False" means empty of that meaning, because it is devoid of essence in terms of the meaning to be proven. "Deceitful" means empty of its seed, even devoid of just a shadow, or slightly desiring something confused and meaningless. "False" means separated from awareness there, because awareness reverses the truth. "If you say" means if you speak. "Except for manifest pride" means that manifest pride is set aside because of the power of the basis of permission. "Manifest pride" means definitely grasping that one has attained qualities without having attained them, from seeing the shadow of not arising afflictions by dwelling in solitude and so on. "Except for" means that there is no downfall for someone with manifest pride speaking falsely with correct awareness. "That monk also becomes defeated and should not dwell" is the same as before. Here also, "Also, any monk who has the same training as the monks, has not offered the training, has not broken the training" etc., should also be connected as before. Here, the actual downfall is the reversal of perception. If one says that oneself possesses superior human qualities, one becomes defeated. The distinction of that is the reversal of perception, that oneself possesses superior human qualities.