English
Because the Buddha instructed to gather the Bhikshuni Sangha, I thought I should teach them. That is the Buddha's residence. That is Kaundinya's. That is Mahakashyapa's. That is Shariputra's. That is the noble Maudgalyayana's. That is the noble Aniruddha's. That is the venerable Ananda's. That is Rahula's. That is the group of six monks'. That is my residence. In this way, he had them pay homage in order. After paying homage in this way, the women requested Upali to teach the Dharma. Upali also said, "Very well, spread out the Dharma seat and sit down." They paid homage to Upali's feet and sat down. Upali began to teach them the Dharma, and in whatever way he taught the Dharma, they became completely absorbed in that way. How they became absorbed, so they became attached. How they became attached, so they held his hand, and caressed him from limb to limb and from the smallest detail. Those who felt happy in this, frolicked and laughed everywhere, unreservedly clinging to him with their bodies. Those who did not feel happy, came out from there, and mocked in the corridors and gatehouses, saying, "Look at what we have received from refuge, such harm and conflict." They complained unhappily. Hearing some monks coming from the front, (they said,) "Whom are you scolding? Venerable, it is you!" "What have we done?" "Venerable, Upali touched and caressed our limbs and the smallest details, even places that our family members have never smelled or touched. If our parents and husbands hear about it, they will not even allow us to look at Jeta Grove Monastery with our eyes, let alone go there." They complained. The monks said, "Upali is a person of discipline, because he is the son of a barber who has renounced, so he has a great deal of desire, and he eliminates desire by this method. Upali, do not do such a thing again." They scolded. "Venerables, whether you scold or do not scold, we will never go to Jeta Grove Monastery again." They left while mocking. Upali also came out of the monastery laughing. Venerable, you have done such an indecent thing, what is there to laugh about?
Chinese
说“呕”等等。什么，我喝酒了吗，还是吃了蒜？居士的妇女们正在嘲笑你啊。应供说：拥有黑色钵盂者，其自性就是如此，因为非常吝啬，所以连四句法的偈颂也不给任何人说，还在他人面前炫耀，对于做众生之事也嘲笑啊。你是否安立于真谛？应供说：那些暂时使根成熟，最终会获得真谛的。说完后，比丘们嘲笑说：以什么感到羞耻，就以那个生起我慢吗？这样发生的事情被听到后，应供被叫来，被告知：这样发生的事情是真的吗？回答说：尊者，是的。世尊以多种方式呵责说这不是比丘的行为，是不随顺的，之后制定了学习的学处，再次说“任何比丘”等等是根本的词语。比丘，指的是应供，其他也是如此。以贪著和迟钝之心，指的是有贪著之心而无迟钝之心，有迟钝之心而无贪著之心，既有贪著也有迟钝，既无贪著也无迟钝。贪著，不是迟钝，指的是心安住于对贪著之物的周遍寻思。迟钝，不是贪著，指的是以心执着于痛苦的心。既有贪著也有迟钝，指的是心贪著并且以贪著周遍寻思，以及执着于痛苦的心。既非贪著也非迟钝，指的是没有那样的情况。与妇女一起，指的是可以行不净行的年轻妇女。触摸，指的是身体的接触。发生了吗，指的是做了吗。从手开始，指的是从手肘以下。从发辫开始，指的是头发，以及与之相连的发髻。肢体和支分也可以，指的是除了从手或手臂开始之外，从其他地方开始。享受，完全享受，感到快乐，指的是体验。僧残，说
English
Saying "Ouch" etc. What, did I drink alcohol, or did I eat garlic? The laywomen are mocking you. Ācārya said: Those with black alms bowls are like that by nature. Because they are very stingy, they don't even tell anyone a four-line verse, and they boast in front of others, and they also mock doing things for sentient beings. Have you established yourself in the truth? Ācārya said: Those will temporarily ripen their faculties and eventually attain the truth. After saying that, the monks mocked, saying: With what do they feel ashamed, and with that do they generate pride? After hearing that this had happened, Ācārya was summoned and told: Is it true that this happened? He replied: Venerable, yes. The Blessed One rebuked in various ways, saying that this is not the behavior of a monk, it is not in accordance, and then established the place of learning for discipline, and again said "any monk" etc. are the root words. Bhikṣu, refers to Ācārya, and others are also like that. With a mind of attachment and dullness, refers to having a mind of attachment but not dullness, having a mind of dullness but not attachment, having both attachment and dullness, and having neither attachment nor dullness. Attachment is not dullness, it refers to the mind abiding in pervasive thought about the object of attachment. Dullness is not attachment, it refers to the mind that clings to suffering. Having both attachment and dullness refers to the mind that is attached and pervades thought with attachment, and the mind that clings to suffering. Neither attachment nor dullness refers to not having such a situation. Together with a woman, refers to a young woman with whom impure conduct can be practiced. Touching refers to physical contact. Did it happen, refers to did you do it. Starting from the hand refers to below the elbow. Starting from the braid refers to the hair, and the hair knot connected to it. Limbs and parts are also acceptable, refers to starting from somewhere other than the hand or arm. Enjoying, fully enjoying, feeling happy, refers to experiencing. Saṃghāvaśeṣa, saying
Chinese
因此，残罪本身与僧团有关，故称僧残。那么，什么是过失呢？有九种：舐、普舐、拥抱、抓、引、普引、举、放、逼迫。什么是舐呢？比丘因贪欲所驱使，以染污心，对于可以行不净行的年轻女子，从头顶开始舐吻，如果衣服没有隔开，则成僧残罪。如果隔开，则成粗罪。如同舐头顶一样，舐脸颊、嘴唇、乳房、耳朵、喉咙、肩膀、背部，乃至脚趾，都成僧残罪。如同普舐一样，对于如何成为过失的对象，如同普舐、拥抱、抓、引、举、放、逼迫，也应如普舐一样类推。凡是可以行淫的，判为僧残罪。凡是不可以行淫的，判为粗罪。对于男子、不男、半择迦、双性人，如果可以行淫，则判为粗罪。如果不能行淫，则判为恶作罪。对于畜生，也判为恶作罪。如果认为是母亲、姐妹、女儿，则无罪。如果有人落入火或水中，或吞食毒药，或被武器刺伤，或坠入悬崖，或被绳索勒住，或准备死亡，为了救助他们而触碰妇女，则无罪。妇女的身体器官损坏，或比丘的身体器官损坏，如果触碰，则两者都一样，判为粗罪。如果两者都损坏，一方触碰另一方，则判为恶作罪。如果怀疑是否为妇女，在犹豫不决的情况下触碰，则判为粗罪。触碰新肉、毛发、伤口、指甲，判为粗罪。认为不是妇女，或认为不是妇女而认为是妇女，或用衣服遮盖，或没有遮盖而认为是遮盖，所有这些都判为粗罪。由于触碰其他妇女，
English
Therefore, the residual offense itself is related to the Sangha, hence it is called Sanghavasesa. So, what are the faults? There are nine types: licking, completely licking, embracing, grabbing, pulling, completely pulling, lifting, lowering, and pressing. What is licking? A Bhikshu, driven by desire, with a defiled mind, towards a young woman who is fit for impure conduct, starts licking from the top of her head, and if the clothes do not separate them, it becomes a Sanghavasesa offense. If they are separated, it becomes a Thullaccaya offense. Just as licking the top of the head, licking the cheeks, lips, breasts, ears, throat, shoulders, back, and even the toes, all become Sanghavasesa offenses. Just as completely licking, regarding how it becomes an object of offense, just as completely licking, embracing, grabbing, pulling, lifting, lowering, and pressing, it should be applied analogously to completely licking. Whatever is fit for sexual intercourse is judged as a Sanghavasesa offense. Whatever is not fit for sexual intercourse is judged as a Thullaccaya offense. For men, hermaphrodites, eunuchs, and those with two sets of genitals, if sexual intercourse is possible, it is judged as a Thullaccaya offense. If sexual intercourse is not possible, it is judged as a Dukkata offense. For animals, it is also judged as a Dukkata offense. If one perceives them as mother, sister, or daughter, there is no offense. If someone falls into fire or water, or ingests poison, or is stabbed by a weapon, or falls into a cliff, or is strangled by a rope, or is preparing to die, touching a woman in order to save them is not an offense. If a woman's bodily organs are damaged, or a Bhikshu's bodily organs are damaged, if touched, both are the same, judged as a Thullaccaya offense. If both are damaged, and one touches the other, it is judged as a Dukkata offense. If one doubts whether it is a woman, touching while hesitating, it is judged as a Thullaccaya offense. Touching fresh flesh, hair, wounds, or nails is judged as a Thullaccaya offense. Thinking it is not a woman, or thinking it is not a woman but thinking it is a woman, or covering with clothes, or thinking it is covered when it is not covered, all of these are judged as Thullaccaya offenses. Because of touching other women,
Chinese
触碰没有月经的女子，触碰女人的尸体，触碰住在其他地方的人，触碰男人和女人之间的人等等，所有这些都会变得粗大。如果衣服没有遮盖，既是女人，又能忍受性行为，身体也没有损坏，身体也能触碰，感到快乐，这被称为肢体完整。如果肢体不完整，所有这些都会变得粗大。对于初学者等等，没有罪过。关于性爱言论的开端是，佛陀世尊住在舍卫城。六群比丘们总是让祇陀林精舍的门空着。当时，具寿乌波离在精舍的门口走动和坐着。由于他精通村民妇女的来历，他从各自的名字中叫出她们，问她们是否安好，然后像以前一样，依次展示精舍和住所。当他这样说法时，因为他参与了不适合驱逐罪人的性爱言论，那些家庭妇女不悦地嘲笑和挖苦他。比丘们说：“你们在嘲笑谁？”“嘲笑你。”“我们做了什么？”“我们从你，尊者乌波离那里听到了我们没有从寡妇、赌徒和妓女那里听到的东西。”“你们不要这样说。我们将训诫乌波离。”“训诫也好，不训诫也好，以后我们连看都不看祇陀林精舍一眼。”事情就这样发生了，比丘们禀告了佛陀。佛陀命令召来乌波离，并责骂了他。“尊者，我错了。”他这样回答。佛陀说：“这不是沙门应该做的事情。”从“这不是沙门应该做的事情”到“又是比丘”是根本的词语。又是比丘，指的是乌波离，也指其他与他相似的人。贪欲指的是被贪欲完全包围。坚持指的是一次又一次地执着于贪欲的对象。女人指的是能够理解说得好和说得不好的含义的人。堕落处指的是波罗夷和僧残。与性爱有关指的是与非梵行有关。男人像年轻人一样指的是这样
English
Touching a woman without menstruation, touching a woman's corpse, touching someone living elsewhere, touching someone between a man and a woman, etc., all of these will become coarse. If the clothes are not covered, and she is a woman who can tolerate sexual acts, and her body is not damaged, and the body can also touch and feel pleasure, this is called complete limbs. If the limbs are incomplete, all of these will become coarse. For beginners, etc., there is no fault. The beginning of the talk about sexual matters is that the Buddha, the World Honored One, was residing in Shravasti. The group of six monks always left the gate of the Jetavana Monastery empty. At that time, the venerable Upali was walking and sitting at the gate of the monastery. Because he was proficient in the origins of the village women, he called them out by their respective names, asked them if they were well, and then showed them the monastery and residences in order, as before. When he taught the Dharma in this way, because he engaged in sexual talk that was not suitable for expelling sinners, those householder women unhappily mocked and ridiculed him. The monks said, "Who are you mocking?" "Mocking you." "What have we done?" "We have heard from you, Venerable Upali, what we have not heard from widows, gamblers, and prostitutes." "You should not say this. We will admonish Upali." "Whether you admonish or not, we will not even look at the Jetavana Monastery again." That is how it happened, and the monks reported it to the Buddha. The Buddha ordered Upali to be summoned and rebuked him. "Venerable, I was wrong." He replied in this way. The Buddha said, "This is not something a Shramana should do." From "This is not something a Shramana should do" to "Again a monk" are the root words. Again a monk refers to Upali, and also to others similar to him. Attachment refers to being completely surrounded by attachment. Adherence refers to repeatedly clinging to the object of attachment. Woman refers to someone who can understand the meaning of speaking well and speaking poorly. A place of downfall refers to Parajika and Sanghavasesa. Related to sexual acts refers to being related to non-celibacy. A man like a young man refers to this.