Chinese
认为要杀一个，结果杀了另一个；认为要杀阿罗汉，结果杀了非阿罗汉；认为不要杀，结果杀了非不该杀的；认为要杀父亲，结果杀了非父亲；认为要杀人，结果杀了非人；认为要杀非人，结果杀了人等等，这些只是属于加行的堕落，而不是属于正行的堕落。同样，认为要杀畜生，结果杀了人，也是一种罪过。认为要砍树木等无情之物，结果杀了母亲等，也是一种名为加行的罪过。如果砍伐枯树等，不会有任何罪过，但如果认为砍伐的是枯树等，结果杀了母亲等，那么既不属于加行，也不属于正行。因此，在正行的情况下，从所想的基础出发，这个基础本身就是支分。关于非梵行和排精这两者，所谓“不仅如此”，是指非梵行和排精本身，仅仅是意念是支分，而且不是意念的其他事物也是支分。对于妇女等，所想的事物本身不仅是支分，而且未曾想过的事物也是支分，因为对于这两者来说，拥有任何对象的接触都是主要的。因此，与所想的妇女行非梵行也会导致失败，如果认为与她行淫，结果错误地与另一个人行淫，也只会导致失败。如果意念中认为是众生的支分，如腰部等，摩擦而排精，也会导致僧残，如果意念中不是众生的支分，如腰部等，摩擦而排精，也会导致僧残，如果意念中不是众生的支分，如瓶子等，也会变得粗大，如果意念与此相悖，与非众生的其他事物也会变得粗大，就像这样。关于不真实，所谓听者也是，是指对于说谎的对象，不仅意念是支分，而且非意念也是支分。因此，对于哪个听者说谎
English
Thinking to kill one person, but killing another; thinking to kill an Arhat, but killing a non-Arhat; thinking not to kill, but killing someone who should not be killed; thinking to kill a father, but killing a non-father; thinking to kill a human, but killing a non-human; thinking to kill a non-human, but killing a human, and so on, these only constitute a downfall of preparation, not a downfall of the actual deed. Similarly, thinking to kill an animal, but killing a human, is also a misdeed. Thinking to cut down trees and other inanimate objects, but killing a mother or someone similar, is also a misdeed called preparation. If one cuts down a dry tree or something similar, there is no fault at all, but if one thinks one is cutting down a dry tree or something similar, but kills a mother or someone similar, then it is neither a preparation nor an actual deed. Therefore, in the case of the actual deed, the basis from which one starts thinking is itself a limb. Regarding non-celibacy and emission of semen, the phrase "not only that" means that for non-celibacy and emission of semen themselves, only intention is a limb, but also other things that are not intention are limbs. For women and so on, the object that is thought of is not only a limb, but also another object that is not thought of is a limb, because for these two, possessing contact with any object is the main thing. Therefore, engaging in non-celibacy with the woman who is thought of will also lead to defeat, and if one thinks one is engaging with her, but mistakenly engages with another, it will only lead to defeat. If one intentionally rubs a limb such as the waist, which is considered a sentient being, and emits semen, it will also result in a Sanghavasesa, and if one unintentionally rubs a limb such as the waist, which is considered a sentient being, and emits semen, it will also result in a Sanghavasesa, and if one intentionally rubs something that is not considered a sentient being, such as a vase, it will also become thick, and if one's intention is contrary to this, rubbing something else that is not considered a sentient being will also become thick, just like that. Regarding untruth, the so-called listener is also, which means that for the object of lying, not only intention is a limb, but also non-intention is a limb. Therefore, to which listener does one lie?
Chinese
如果说了那两个想法，不仅会犯错误，而且如果向听者重复没有想到的、将人的法视为至上的谎言，那也会失败。如果说了其他的谎言，那么会根据基础的情况变得更严重，并成为堕落之因。所有肢体都可以接受，这本身就是因为依止而具有力量，这指的是在非梵行和身体接触等境界面前，无论男女，如果对方的所有肢体都可以接受，那么就承诺依止它本身就具有力量。从那之后，罪过就圆满了，这就是结论。对于下面的那些，就是贬低他人。对于不完整的，那就更不用说了。人也是畜生，这以下指的是对于缺少一个肢体的进行贬低，对于缺少多个肢体的更加贬低，对于将人说成畜生也更加贬低。 说他的不是神通之法，而是非接触的肢体等等。这表明对于具有神通之法的人说淫秽之语，以及进行侍奉赞叹是贬低的。所谓不是神通之法，就是没有获得神通。所谓非接触，就是指非梵行和身体接触的自性不是接触，而是说淫秽之语，以及侍奉赞叹的自性之语。所谓是他的肢体，就是指不是神通之法的人，是说淫秽之语，以及由侍奉赞叹所产生的僧残二者的肢体。对于此，如果比丘说了淫秽之语，以及侍奉赞叹，那么只会成为僧残，而没有贬低。因此，神通之法本身不是那些非接触的肢体，因为神通之法的女性本身是获得禅定、远离贪欲的，因此对于她的境，淫欲的想法不会大量产生，因此对于她说非接触的淫秽之语，以及侍奉赞叹，要知道这是贬低。接触非梵行和身体
English
If those two thoughts are spoken, not only will it be a mistake, but if a lie that the listener did not think of, that regards the human dharma as supreme, is repeated, then that will also be a defeat. If other lies are spoken, then it will become more serious according to the situation of the basis, and become a cause of downfall. All limbs can be accepted, which itself is powerful because of reliance, which refers to the fact that in the face of non-celibacy and physical contact, etc., whether male or female, if all the limbs of the other person can be accepted, then it is promised that relying on it itself is powerful. From then on, the transgression is complete, and that is the conclusion. For those below, it is to demean others. For the incomplete, it goes without saying. A human is also an animal, from here onwards it refers to demeaning those who lack one limb, even more so demeaning those who lack multiple limbs, and even more so demeaning those who say a human is an animal. Saying that his is not the dharma of magical power, but a non-contact limb, etc. This shows that speaking obscene words to someone with the dharma of magical power, and serving and praising them, is demeaning. The so-called not the dharma of magical power is not having attained magical power. The so-called non-contact is that the nature of non-celibacy and physical contact is not contact, but speaking obscene words, and the words of the nature of serving and praising. The so-called being his limb is that the person who is not the dharma of magical power is speaking obscene words, and the limb of the two sangha remnants produced by serving and praising. For this, if a monk speaks obscene words, and serves and praises, then it will only become a sangha remnant, and there will be no demeaning. Therefore, the dharma of magical power itself is not those non-contact limbs, because the woman of the dharma of magical power herself has attained dhyana and is free from desire, so for her realm, lustful thoughts will not arise in large quantities, so for her to say non-contact obscene words, and serving and praising, know that this is demeaning. Contact non-celibacy and body
Tibetan
་ཀྱིས་རེག་པ་ནི་ཐམས་ཅད་ལ་ན་སྨད་པ་མེད་དེ། མི་ཚངས་པར་སྤྱད་ན་ནི་ཕམ་པར་འགྱུར་ལ་ལུས་ཀྱིས་རེག་ན་ནི་དགེ་འདུན་ལྷག་མར་འགྱུར་རོ། །འདིར་གཞུང་ནི་འདུལ་བྱེད་དག་ལས་སྨྲ་བའི་སྐབས་ནས་རྫུ་འཕྲུལ་གྱི་རྣམ་པར་འཕྲུལ་བའི་ཆོས་ཅན་མོ་ལ་སྨྲས་ན་ཉེས་པ་སྦོམ་པོའོ། །རྫུ་འཕྲུལ་གྱི་རྣམ་པར་འཕྲུལ་བའི་ཆོས་ཅན་མོ་མ་ཡིན་པ་ལ་སྨྲས་ན་དགེ་འདུན་ལྷག་མའོ་ཞེས་གསུངས་པ་ཡིན་ནོ། །རེག་པར་བྱ་བ་ནི་མ་ཉམས་པའོ་ཞེས་བྱ་བ་ནི་གང་ལ་བརྟེན་པར་བྱ་བའི་ལུས་ཀྱིས་རེག་པ་ཉིད་ཡན་ལག་ཏུ་རྣམ་པར་གཞག་པ་དེ་ལ་མ་ཉམས་པའི་རེག་པར་བྱ་བ་ཉིད་ཡན་ལག་ཡིན་པར་རིག་པར་བྱ་སྟེ། འདིར་ལུས་ཀྱིས་རེག་པའི་བདེ་བ་ཉམས་སུ་མྱོང་བ་གཙོ་བོ་ཡིན་པའི་ཕྱིར་རོ། །དཔེར་ན་རྨ་དང་ནད་ལ་སོགས་པས་ཉམས་པ་མཚན་མི་མཐུན་པའི་ཡན་ལག་གིས་ལུས་ལ་རེག་ན་དགེ་སློང་ལ་ནི་དགེ་འདུན་ལྷག་མར་གཏོགས་པའི་སྦོམ་པོར་འགྱུར་ལ། དགེ་སློང་མ་ལ་ནི་ཕམ་པར་གཏོགས་པའི་སྦོམ་པོར་འགྱུར་བ་ལ་སོགས་པ་ལྟ་བུའོ། །ཤུ་བ་ཅན་དང་གཡན་པ་ ཅན་དང༌། ཁྱི་རྔོ་ཅན་གྱིས་རེག་ན་ཡང་དེ་བཞིན་དུ་སྦོམ་པོའོ། །གང་གི་ཚེ་རེག་པར་བྱེད་ན་བདག་ཉིད་ཀྱི་ལུས་དེ་ལྟར་གྱུར་ན་དེའི་ཚེ་ཡང་སྦོམ་པོ་ཁོ་ནའོ། །གཉི་གའི་ལུས་དེ་ལྟར་གྱུར་ན་ནི་ཉེས་བྱས་སོ། །རྣམ་པར་བསྔོས་པ་མོ་དང༌། རྣམ་པར་རྣགས་པ་མོ་དང༌། རྣམ་པར་འབུས་གཞིགས་པ་མོ་དང༌། རྣམ་པར་བམ་པ་མོ་དང༌། རྣམ་པར་ཟོས་པ་མོ་དང༌། རྣམ་པར་དམར་བ་མོ་དང༌། རྣམ་པར་འཐོར་བ་མོ་དགལ་འཁྱུད་པ་ན་སྦོམ་པའོ། །འདིར་ཡང་མི་ཚངས་པར་སྤྱོད་པ་དང་འདྲ་བར་མཐུ་ཡོང་པ་ཉིད་ཡན་ལག་ཡིན་པས་དེ་བས་ཆུང་བའི་དམ་དུམ་ནི་མཐུ་དང་ལྡན་པ་ཉིད་མ་ཡིན་ནོ། །རོ་ཉིད་ལ་ནི་ན་སྨད་པ་མེད་པའི་ཕྱིར་དེས་ན་རྣམ་པར་བསྔོས་པ་ལ་སོགས་པ་དག་ལ་སྦོམ་པོར་གསུངས་སོ། །ག་ག་ཚིལ་བྱེད་ལ་ལ་ཡང་ངོ་ཞེས་བྱ་བ་ནི་གཉི་གའི་ལུས་མ་ཉམས་པ་ཉིད་ལ་ནི་ན་སྨད་པ་མེད་དོ། །གཅིག་གི་ལུས་ཉམས་པའི་རྣམ་པ་ཇི་སྐད་བསྟན་པ་དེ་ལྟ་བུ་ལ་ག་ག་ཚིལ་བྱེད་པ་ལ་ནི་ན་སྨད་དོ། །གཉི་གའི་ལུས་ཇི་སྐད་བསྟན་པ་དེ་ལྟ་བུར་ཉམས་པ་དག་ལ་ནི་ན་སྨད་བདེ་བས་ཀྱང་ན་སྨད་དོ་ཞེས་སྦྱར་རོ། །སེན་མོ་དང་སོ་དང༌། ཤ་མེད་པའི་རུས་པ་དང༌། སྤུ་དག་ནི་གཞན་དང་ལྡན་པ་ཉིད་དོ་ཞེས་བྱ་བ་ནི་མ་ཉམས་པ་ལས་གཞན་ཉམས་པ་དང་ལྡན་པ་ཉིད་དེ། དེས་ན་དེ་དག་ལ་ཡན་ལག་གཞན་གྱིས་སམ། དེ་དག་གིས་ཡན་ལག་གཞན་ལ་རེག་པ་དང༌། ག་ག་ཚིལ་བྱེད་པ་དག་ལ་ནི་གོ་རིམས་བཞིན་
Chinese
以……触摸对一切都没有过失，如果行不净行，则犯他胜罪，如果以身体触摸，则犯僧残罪。这里，经中是从调伏者们说话的时候起，如果对幻化成幻术之相的女子说话，则犯粗罪。如果对不是幻化成幻术之相的女子说话，则犯僧残罪。触摸是不退失，意思是说，所依靠的身体的触摸本身，作为支分而安立，对此，应知不退失的触摸本身是支分，因为这里以身体触摸的乐受是主要的。例如，因伤和疾病等而退失，以相不符的支分触摸身体，比丘则犯属于僧残罪的粗罪，比丘尼则犯属于他胜罪的粗罪等。如果触摸患有疥疮、癣病和痔疮者，也同样犯粗罪。何时触摸时，自己的身体变成那样，那时也只是犯粗罪。如果两者的身体都变成那样，则犯恶作罪。与溃烂女、脓烂女、虫蚀女、腐烂女、食啖女、血污女、散乱女拥抱，则犯粗罪。这里也与行不净行相似，具有能力本身是支分，因此比这更小的部分则不是具有能力本身。因为对尸体本身没有过失，因此对溃烂等说了粗罪。嘎嘎作声等也是如此，意思是说，对两者的身体都不退失本身，则没有过失。如果一个人的身体如前所述般退失，则嘎嘎作声等有过失。如果两者的身体都如前所述般退失，则以乐受嘎嘎作声等也有过失。指甲和牙齿，没有肉的骨头和毛发等，是与他者相连，意思是说，与不退失不同，是与退失相连。因此，以其他支分触摸它们，或者以它们触摸其他支分，以及嘎嘎作声等，则依次……
English
Touching with... has no fault in all cases. If one engages in impure conduct, it results in defeat. If one touches with the body, it results in a Saṃghāvaśeṣa offense. Here, in the scripture, from the context of speaking about those who are being tamed, if one speaks to a woman who has transformed into a magical form, it is a serious offense. If one speaks to a woman who has not transformed into a magical form, it is a Saṃghāvaśeṣa offense. Touching is "not diminished," which means that the very touching of the body upon which one relies, which is established as a limb, one should recognize that the very touching that is not diminished is a limb, because here, the experience of pleasure through bodily contact is the main thing. For example, if one is diminished by wounds, diseases, etc., and one touches the body with a limb that is not in accordance with the signs, a bhikṣu commits a serious offense belonging to the Saṃghāvaśeṣa, and a bhikṣuṇī commits a serious offense belonging to the Pārājika, and so on. Touching someone with scabies, eczema, or hemorrhoids also results in a serious offense. When one touches and one's own body becomes like that, then it is only a serious offense. If both bodies become like that, then it is a misdeed. Embracing a woman who is ulcerated, suppurating, worm-eaten, putrid, eaten away, bloody, or scattered results in a serious offense. Here, too, similar to engaging in impure conduct, the very ability to come is a limb, so a smaller part than that is not the very possession of ability. Because there is no fault in the corpse itself, therefore serious offenses are spoken of for ulcerated women, etc. "Making a 'gag-gag' sound is also so," which means that there is no fault in the very fact that both bodies are not diminished. If one person's body is diminished as described above, then making a 'gag-gag' sound is a fault. If both bodies are diminished as described above, then making a 'gag-gag' sound with pleasure is also a fault. Nails, teeth, bones without flesh, and hairs are connected to others, which means that they are connected to diminution other than non-diminution. Therefore, touching them with other limbs, or touching other limbs with them, and making 'gag-gag' sounds, etc., are in order...