Chinese
也作，那些也会变成有冲突的。如果只有一个，应该尽可能地布施听法。应该像授戒一样加持，在授戒的时候，应该说出破戒的言辞。同样，两个或者三个也一样。凡是安住的地方，那些都应该破戒。不应该任命破戒的人。凡是五个安住的地方，应该任命破戒者。不要接受第七个。破戒的行为有四种：一个词，三个词，以及众多的破戒。其中一个词是，如果在经藏中，或者没有上师，放置大的床和坐垫，下雨了，或者需要下雨，或者国王，或者在家居士拿来了一些东西，或者宣讲佛法，或者确定宣讲佛法的话语，或者进行四种辩论，或者夜晚只剩下一点点时间，或者国王等具有八种恐惧。其中两个词是没有三个词的情况。三个词是平等的情况。其中僧团应该破戒的是，如果发生大的恐惧，应该观察，互相说，有寿命的人们，今天僧团的第十五次破戒是，发生了这样那样的恐惧，当僧团聚集的时候，那时应该和僧团一起破戒。接受堕罪，如果接受甜的，如果承诺改变，如果承诺发生，就应该破戒。如果 除此之外，应该在观点相同的人中忏悔。观点相同到什么程度呢？就是对产生堕罪的事物，观点相同。如果发誓的人在没有发誓的众多僧团中补充，或者颠倒，或者破戒的人改变了名字，就没有破戒。如果吃了怀疑的东西，那些以什么样的方式理解的，就应该那样破戒。因为什么堕罪而争论，那些说了什么样的堕罪，就应该那样破戒。谈论不守护身体，或者不守护清净，应该完全断除，并且两次守护。同样，经藏
English
Also do, and those will also become conflicting. If there is only one, one should give as much as possible to listen to the Dharma. One should bless it like giving vows, and when giving vows, one should speak the words of breaking vows. Similarly, two or three are the same. Wherever one dwells, those should break the vows. One should not appoint those who break vows. Wherever five dwell, one should appoint those who break vows. Do not accept the seventh. There are four types of breaking vows: one word, three words, and many breaking vows. Among them, one word is, if it is in the Sutra Pitaka, or there is no teacher, if it rains after placing large beds and cushions, or it needs to rain, or the king, or a householder brings something, or proclaims the Dharma, or determines the words of proclaiming the Dharma, or conducts four debates, or only a little time is left at night, or the king and others have eight fears. Among them, two words are when there is no case of three words. The three words are the case of equality. Among them, what the Sangha should break is, if a great fear occurs, one should observe and say to each other, those with life, today is the fifteenth breaking of vows of the Sangha, such and such fears have occurred, when the Sangha gathers, then one should break the vows together with the Sangha. Accept the downfall, if accepting sweets, if promising to change, if promising to happen, one should break the vows. If Other than that, one should confess among those who have the same view. To what extent is the view the same? That is, the view is the same on the things that cause downfall. If the one who has vowed supplements in the many Sanghas who have not vowed, or reverses, or the one who breaks the vows changes his name, then there is no breaking of vows. If one eats doubtful things, those who understand in what way, one should break the vows in that way. Arguing about what downfall, those who have said what kind of downfall, one should break the vows in that way. Talking about not guarding the body, or not guarding purity, one should completely cut off, and guard twice. Similarly, the Sutra Pitaka
Chinese
对于持有等等也是如此。对此要清楚，对此要精通。即使精通了根本和经部等等，如果有人宣扬非佛法为佛法，我将对此进行提问。堕罪的类别是什么？行为规范是什么？夜晚或者同样地白天？如果用名称来区分，是否完全出生于所有黑业的支分中？是处所和非处所吗？是行走还是不行走？是信使吗？即使进行遮破和区分，即使不前往那里，也不应该谈论，因为对此不应该谈论。如果有人进行改变，应该让他承诺并让他如法行事。对于解脱争端者，要竖立旗帜，让他们满意而不改变，并进行遮破和区分。或者应该前往两个或三个僧团。在遮破和区分的工作完成之前进行遮破和区分，就是如法地进行遮破和区分。完成之后就是不如法。不要对病人本身或信使进行遮破和区分。也不要对病人进行。其他墨水就像斋戒一样，遮破和区分就是这样。对于跛子等人，要提前告知，并陈述原委。所谓“之前”，是指我从夏季中旬之前的集会开始。为了说明这一点，所谓“等等的月份剩余一个月”，是指明显地思考“在安乐之前”。所谓“过去”，与“如果持有”相关联。如果知道从何处过去，就说，如果夏季过去，就剩余半个月。因此，如果这样寻找，就有一个堕罪。如果不放弃它，即如果持有过去的东西，就有两个堕罪和一个应该放弃的事物。那么，堕罪会如何变化呢？即前一个和后一个。如果有人想要承诺前一个夏季，那么在他们自己的时间里做完之后寻找，就没有堕罪。如果有人想要承诺后一个夏季，就看着那些，如果寻找，如果持有，就会变成前一个的轻微堕罪，但不会变成应该放弃的。在之前讲述没有堕罪。在秋季的最后一个月到下一个月的上半月之间持有。后一个没有堕罪。对于非时认为是时，或者犹豫不决，是应该放弃的食物。从时到非时认为是时，或者犹豫不决，是轻微堕罪。无论是不是时候，或者即使是时候到了。
English
It is also the same for holding etc. Be clear about this, be proficient in this. Even if one is proficient in the root and the sutras etc., if one proclaims non-dharma as dharma, I will ask about this. What is the category of downfall? What is the code of conduct? Night or likewise day? If distinguished by name, is it completely born in all the branches of black deeds? Is it a place or a non-place? Is it going or not going? Is it a messenger? Even if one makes refutation and distinction, even if one does not go there, one should not speak, because one should not speak about this. If someone makes a change, one should make him promise and make him act according to the Dharma. For those who are liberated from strife, raise a flag, make them satisfied without changing, and make refutation and distinction. Or one should go to two or three sanghas. If refutation and distinction are made before the work of refutation and distinction is completed, it is making refutation and distinction in accordance with the Dharma. If it is completed, it is not in accordance with the Dharma. Do not make refutation and distinction for the sick person himself or the messenger. Do not do it for the sick person either. Other ink is like fasting, refutation and distinction is like this. For the lame etc., inform in advance and state the original reason. The so-called "before" refers to the assembly before the middle of the summer month. To explain this, the so-called "one month remaining of etc." refers to clearly thinking "before happiness." The so-called "past" is related to "if holding." If one knows from where it has passed, say that if summer has passed, half a month remains. Therefore, if one searches like this, there is one downfall. If one does not abandon it, that is, if one holds the past, there are two downfalls and one thing to be abandoned. Then, how will the downfalls change? That is, the former and the latter. If one wants to promise the former summer, then after doing it in their own time, there is no downfall in searching. If one wants to promise the latter summer, look at those, if one searches, if one holds, it will become a slight downfall of the former, but it will not become something to be abandoned. There is no downfall in telling before. Holding from the last month of autumn to the first half of the next month. The latter has no downfall. To consider non-time as time, or to hesitate, is food to be abandoned. To consider from time to non-time as time, or to hesitate, is a slight downfall. Whether it is non-time or even if it is time.
Tibetan
་སུ་འདུ་ཤེས་ན་ལྟུང་བ་མེད་དོ། །མི་རུང་བ་དང༌། ཐགས་གསུམ་མ་བཏགས་པ་དང༌། ཐུག་རྡོལ་དུ་གྱུར་པ་དང༌། རྙང་རྙིང་དུ་གྱུར་པ་ཡང་རུང༌། ཚོལ་བ་དང་འཆང་ཉེས་བྱས་སོ། །ཁས་ལེན་པར་འདོད་ན་ཞེས་བྱ་བའི་ཚིག་ནི་གལ་ཏེ་དབྱར་ཟླ་འབྲིང་པོ་ལ་ཆོས་གོས་བཙལ་བ་ལས། དབྱར་ཟླ་འབྲིང་པོ་གཉིས་སུ་གྱུར་ན་སྔ་མའི་འདིར་ལྟུང་བ་མེད་དོ། །བརྒྱད་པའོ། །འདུལ་བ་བསྡུས་པ་བམ་པོས་བདུན་པ། མཉན་ཡོད་ན་སྟེ། ཉེ་དགག་དགེ་འདུན་པ་དབུལ་བ་ལས་རས་ཡུག་བདག་ཉིད་ལ་བསྔོས་པས་ན། ལོག་པར་བསྔོས་པ་ཡོངས་སུ་ལེན་པའི་གཞིའི་དབང་དུ་མཛད་དེ་འགལ་ཚབས་ཅན་དུ་འགྱུར་བ་དང༌། མ་དད་པ་ལ་སོགས་པས་ཉོན་མོངས་པ་དག་གི་ཕྱིར་སྤང་བ་དགུ་པའོ། །ཤེས་བཞིན་དུ་ཞེས་བྱ་བ་ནི་རིགས་རིག་གནས་རིག་གམ་ཕ་རོལ་པོས་བརྗོད་པའོ། །དེ་འདུན་ལ་ཞེས་བྱ་བ་ནི་དེ་བཞིན་གཤེགས་པའི་ཉན་ཐོས་ཀྱི་དགེ་འདུན་ནོ། །དགེ་འདུན་གྱི་ལག་ཏུ་མ་ཐོབ་ཀྱང་བསྔོས་པའི་དབང་གིས་ནི་དགེ་འདུན་གྱི་ཞེས་གསུངས་སོ། །དགེ་འདུན་དེ་ཡང་རྣམ་པ་ལྔ་སྟེ། ངོ་ཚ་མེད་པའི་དགེ་འདུན་ཏེ། གང་ཐམས་ཅད་ཀྱང་ཚུལ་ཁྲིམས་འཆལ་པ་ ཅན་དང༌། ལུག་ལྟར་ལྐུགས་པའི་དགེ་འདུན་ཏེ། གང་མདོ་སྡེ་དང་འདུལ་བ་དང༌། མ་མོ་མི་འཛིན་པ་དང༌། ཚོགས་ཀྱི་དེ་འདུན་ཏེ། གང་ལས་རྣམས་བྱེད་པ་དང༌། ཀུན་རྫོབ་ཀྱི་དགེ་འདུན་ཏེ། གང་ན་སོ་སོའི་སྐྱེ་བོ་དགེ་བ་ཅན་ཐམས་ཅད་དང༌། དོན་དམ་པའི་དགེ་འདུན་ཏེ། གང་ན་སློབ་པ་དང༌། མི་སློབ་པ་རྣམས་སོ། །རྙེད་པ་ཞེས་བྱ་བ་ནི་རྙེད་པ་ལ་རྣམ་པ་གཉིས་ཏེ། གོས་ཀྱི་རྙེད་པ་དང༌། ཟས་ཀྱི་རྙེད་པའོ། །དོན་འདི་ལ་ནི་གོས་ཀྱི་རྙེད་པ་བྱ་བར་དགོངས་སོ། །ཁ་ཅིག་ནི་གོས་དང༌། ཟས་དང༌། མལ་ཆུ་དང༌། སྟན་དང༌། ནད་ཀྱི་རྐྱེན་སྙན་དང༌། གོས་ཀྱི་རིན་ལ་སྒོས་པ་རྙེད་པ་དང༌། གཞན་ཅི་རྙེད་ཀྱང་རུང་སྟེ། རྙེད་པ་ཞེས་བྱའོ་ཞེའོ། །བསྔོས་པ་ཞེས་བྱ་བ་ནི་ཐུབ་པ་སྟེ། དགེ་འདུན་ལ་འབུལ་ལོ་ཞེས་བྱ་བ་དང་ངེས་པར་ཞེས་བྱ་བའི་བར་དུའོ། །གཞན་དག་ནི་དགེ་འདུན་ལ་འབུལ་ལོ་ཞེས་ལུས་རྣམ་པར་འགྱུར་བའམ། དག་གིས་བྱེ་འམ། དེ་ལ་མངོན་དུ་བྱེད་པ་ཞེ་འོ། །ཕུལ་བ་ནི་ཡང་མི་བསྐུར་བར་དགེ་འདུན་ཉིད་ལ་དབུལ་བར་བྱའོ། །གང་ཟག་བདག་ཉིད་ལ་ཞེས་བྱ་བ་ནི་བདག་ཉིད་ལ་བརྟེན་ནས་སོ། །དེ་ལ་ལྟུང་བ་ཅི་ལྟར་འགྱུར་ཞེས་ན། གང་ཟག་གཞིར་གཟིག་གིས། གཉིས་དག་ལའམ། མང་པོ་རྣམས་ལའམ། དགེ་འདུན་ལ་བསྡོས་ཀྱང་རུང༌། བདག་གི་བསྔོས་ཀྱང་སྦྱོར་བ་ནུ་ཉེས་བྱས་སོ།
Chinese
如果知道就不會犯墮罪。不允許的，沒有縫製三層的，變成破洞的，變成破爛的也可以。尋找和拿取都犯了錯誤。如果想要承諾，這句話的意思是，如果在夏季中旬尋找法衣，如果變成兩個夏季中旬，那麼之前的這個就不會犯墮罪。第八。律藏總集第七卷。在舍衛城，因為近禁的比丘們將布料獻給自己，所以將錯誤的獻供作為接受的基礎，會變成嚴重的違犯，以及因為不相信等等的煩惱而捨棄的第九。所謂的“知道”，是指種姓、技藝、學問或者他人所說的。所謂的“僧伽”，是指如來聲聞的僧伽。即使沒有得到僧伽的手中，也因為獻供的力量而說是僧伽的。僧伽也有五種：無慚僧伽，即所有人都破戒；像綿羊一樣沉默的僧伽，即不接受經、律和嘛嘛；集會的僧伽，即做所有事業的；世俗的僧伽，即所有善良的凡夫；勝義的僧伽，即所有有學和無學的人。所謂的“獲得”，獲得有兩種：衣服的獲得和食物的獲得。這個意思是指衣服的獲得。有些人說是衣服、食物、臥具、水、墊子、疾病的因緣、衣服的價格特別是獲得，或者其他任何獲得都可以，都叫做獲得。所謂的“獻供”，是指能夠，獻給僧伽等等，直到“一定”之間。其他人說是獻給僧伽，身體發生變化，或者用手分開，或者對此顯現。所謂的“給予”，是指不再退回，而是獻給僧伽本身。所謂的“給予個人”，是指依靠自己。那麼會如何犯墮罪呢？如果以個人為基礎，或者給予兩個人，或者給予很多人，或者獻給僧伽也可以，自己獻供也犯了錯誤。
English
If one knows, there is no transgression. What is not allowed, not sewn with three layers, becoming torn, becoming tattered is also okay. Searching and taking are both mistakes. If one wants to promise, the meaning of this sentence is, if one searches for Dharma robes in the middle of summer, if it becomes two middles of summer, then there is no transgression in the previous one. Eighth. Vinaya Samgraha, Volume Seven. In Shravasti, because the monks who are under probation dedicate the cloth to themselves, taking the wrong offering as the basis for acceptance will become a serious violation, and the ninth is abandoning due to afflictions such as disbelief. The so-called "knowing" refers to lineage, skill, learning, or what others say. The so-called "Sangha" refers to the Sangha of the Buddha's disciples. Even if it is not received by the Sangha, it is said to be the Sangha because of the power of the offering. There are also five types of Sangha: the shameless Sangha, where everyone breaks the precepts; the Sangha that is silent like sheep, which does not accept Sutras, Vinaya, and Mama; the Sangha of assembly, which does all the work; the conventional Sangha, which is all virtuous ordinary people; the ultimate Sangha, which is all those who are learning and those who are not learning. The so-called "gain" has two types: the gain of clothing and the gain of food. This meaning refers to the gain of clothing. Some say that clothing, food, bedding, water, mats, the cause of illness, the price of clothing, especially the gain, or any other gain is called gain. The so-called "offering" means being able to offer to the Sangha, etc., until "certainly." Others say that offering to the Sangha, the body changes, or it is separated by hand, or it is manifested to this. The so-called "giving" means not returning it, but offering it to the Sangha itself. The so-called "giving to an individual" means relying on oneself. Then how does one commit a transgression? If based on an individual, or given to two people, or given to many people, or offered to the Sangha is also okay, offering it oneself also makes a mistake.