Chinese
说“是时候了”是指，对于犯了僧残罪的人，如同先前所说的，以使他清净并从罪中解脱的时间得以显现之法来行事，这便是结束语。有六种人会犯戒和乐于行事：完全黑暗，大部分黑暗，一半黑暗，一部分黑暗，稍微黑暗，以及没有黑暗。其中，完全黑暗是指三种犯戒、三种乐于行事和七种出现，都是不如法而为。大部分黑暗是指，所犯之戒如法，而其他六种都不如法。一半黑暗是指，两种如法，而其他五种不如法。一部分黑暗是指，三种如法，而四种不如法。稍微黑暗是指，六种如法，而一种不如法。没有黑暗是指，最后的解脱也是如法的。因此，没有黑暗才能从罪中解脱，而之前的那些则不能。有六种人可以通过在一位比丘尼面前忏悔而得以圆满，这六种人是：精通经藏，精通律藏，能完全掌握母法，非常羞愧以至于可能因此而死的人，僧团中地位稳固且声名远扬、功德广大的人。以清净的意乐从罪中解脱，而不是通过惩罚的手段。关于完全清净的提问很容易理解，所以这里就不说了。在所示现的堕罪事物中，这是之前所分的第二部分，即僧残部的解释都结束了。 在所示现的堕罪事物中，这是分为五部分的第三部分，即在此宣说堕罪的各部。这又分为两种：舍堕和单堕。其中，舍堕有三十三种。单堕有一百八十种。为了示现舍堕，简而言之：不得与十日之物分离，不得取用月和谷物，不得取用非亲属的上衣，两张皮革和使者的报酬。如是说，其中“不得与十日之物分离”是指导师住在舍卫城时
English
Saying "it is time" means that, for the person who has committed a Sanghavasesa offense, it is done as it is said before, with the Dharma that makes the time of purification and liberation from the offense appear, this is the concluding remark. There are six kinds of people who commit offenses and are happy to act: completely dark, mostly dark, half dark, partly dark, slightly dark, and no dark. Among them, completely dark refers to three kinds of offenses, three kinds of happy actions, and seven kinds of appearances, all done unlawfully. Mostly dark means that the offense committed is lawful, but all the other six are unlawful. Half dark means that two are lawful, but the other five are unlawful. Partly dark means that three are lawful, but four are unlawful. Slightly dark means that six are lawful, but one is unlawful. No dark means that the final liberation is also lawful. Therefore, only no dark can be liberated from the offense, but the previous ones cannot. There are six kinds of people who can be perfected by confessing in front of a Bhikkhuni, these six people are: those who are proficient in the Sutra Pitaka, proficient in the Vinaya Pitaka, able to fully grasp the Mother Dharma, very ashamed to the point of possibly dying from it, and those who are stable in the Sangha and famous and have great merit. Liberate from the offense with pure intention, not through punishment. The question about complete purification is easy to understand, so it will not be discussed here. Among the things of downfall that are shown, this is the second part that was previously divided, that is, the explanations of the Sanghavasesa section are all finished. Among the things of downfall that are shown, this is the third part divided into five parts, that is, here the various sections of downfall are declared. This is also divided into two: Nissaggiya Pacittiya and Pacittiya. Among them, Nissaggiya Pacittiya has thirty-three. Pacittiya has one hundred and eighty. In order to show the Nissaggiya Pacittiya, in short: one should not be separated from the ten-day possession, one should not take the month and grain, one should not take the upper garment of a non-relative, two skins and the messenger's reward. Thus it is said, among them "one should not be separated from the ten-day possession" means that the Teacher was staying in Sravasti
Chinese
那时，斯布姆嘎莫（Sbom dga' mo）拥有很多衣服，所以在托钵乞食时要穿其他衣服。 同样，在吃饭、去尼师和堪布、阿阇黎处、以及向佛塔顶礼时，因为要不断更换衣服，导致事情和行为变得繁多，成为了各种善行的障碍。因此，她向导师祈请讲述了这种情况。斯布姆嘎莫受到多种方式的责备，因此制定了学处。比丘尼得到法衣后，取出缝线，可以持有五件法衣，如果持有超过这个数量，就会犯舍堕罪。 导师这样制定学处后，一位居士妇女心想：生主母（skye dgu'i bdag mo）是天人和人类的供养处，我要给她供养一件价值连城的衣服。当时，莲花色的比丘尼在未被告知的情况下开始托钵乞食，逐渐地在托钵乞食的过程中，来到了那位居士妇女那里，妇女顶礼后说道：圣生主母住在哪里？比丘尼说：在雅莫塘（dbyar mo thang）。居士妇女说：圣者请知晓，我长久以来一直想给生主母供养一件价值连城的衣服，但我们这些居家妇女事务繁多，请圣者将这件衣服供养给生主母可以吗？之后，莲花色的比丘尼心想：如果不接受，生主母的利养也会失去，那位妇女的福德也会中断。于是接受了那件衣服，去往生主母那里，详细讲述了事情的经过。比丘尼们向导师祈请后，导师开示说：之前是制定的，现在是开许，为声闻比丘尼们制定学处。比丘尼得到衣服后，取出缝线，对于未做成可用的多余衣服，最长可以持有十天，超过这个期限持有就会犯舍堕罪。比丘尼得到衣服后，取出缝线。 所谓“得到衣服后，取出缝线”，有的是得到了衣服但没有取出缝线，有的是取出了缝线但没有得到衣服，有的是得到了衣服也取出了缝线，有的是既没有得到衣服也没有取出缝线。所谓“得到衣服”，是指洗涤、缝补、改变颜色。
English
At that time, Sbom dga' mo had many clothes, so she had to wear other clothes when going for alms. Similarly, when eating, going to the female preceptor and the master, and prostrating to the stupa, she had to change clothes repeatedly, which made things and actions numerous and became an obstacle to various virtuous deeds. Therefore, she requested the teacher to explain this situation. Sbom dga' mo was blamed in various ways, and thus the precepts were established. A Bhikshuni, having obtained a Dharma robe and removed the stitches, may possess five Dharma robes; if she possesses more than that, it is an offense of expiation. After the teacher established the precepts in this way, a householder's wife thought: The Mother of Beings (skye dgu'i bdag mo) is a place of offering for gods and humans, I will offer her a priceless robe. At that time, the Bhikshuni of Lotus Color, without being told, began to go for alms, and gradually, in the process of going for alms, she came to that householder's wife, who prostrated and said: Where does the Holy Mother of Beings reside? The Bhikshuni said: In Yamo Tang (dbyar mo thang). The householder's wife said: Holy One, please know that I have long thought of offering a priceless robe to the Mother of Beings, but we householders have many affairs, would you please offer this robe to the Mother of Beings? Then, the Bhikshuni of Lotus Color thought: If I do not accept it, the gains of the Mother of Beings will be lost, and the merit of that woman will be interrupted. So she accepted the robe and went to the Mother of Beings, and told her in detail what had happened. The Bhikshunis requested the teacher, and the teacher said: The former was established, this is now permitted, to establish precepts for the Shravaka Bhikshunis. A Bhikshuni, having obtained a robe and removed the stitches, may possess an extra robe that has not been made usable for up to ten days; possessing it beyond that period is an offense of expiation. A Bhikshuni, having obtained a robe and removed the stitches. The term "having obtained a robe and removed the stitches" means that some have obtained a robe but have not removed the stitches, some have removed the stitches but have not obtained a robe, some have obtained a robe and have also removed the stitches, and some have neither obtained a robe nor removed the stitches. The term "obtained a robe" refers to washing, sewing, and changing the color.
Tibetan
ར་བའོ། །གཏན་པ་ཕྱུང་ཞེས་བྱ་བ་ནི་ཚུལ་ནས་བྱུང་ནས་དགེ་སློང་མ་ཐམས་ཅད་སྤྱིའི་གོས་གཏན་པ་དྲུབས་ནས། ཟླ་བ་ལྔ་ཡུལ་རྒྱུ་ཞིང་གོས་ཚུལ་དུ་དོང་བ་ལས་ཟླ་བ་ལྔ་ལོན་ཏེ་ཕྱིར་ལྷགས་ནས་སྤྱིའི་ཆོས་གོས་ལ་གཏན་པ་ཕྱུང་ནས། སོ་སོའི་ཆོས་གོས་ལ་སྔགས་བཏབ་པའོ། །ཞག་བཅུ་ཞེས་བྱ་བ་ནི་གོས་ལྷག་རྙེད་པ་ནས་བཟུང་སྟེ་ཞག་བཅུའི་བར་དུའོ། །གོས་ལྷག་ཅེས་བྱ་བ་ནི་བྱིན་གྱིས་བརླབས་པ་ལས་ལྷག་པའོ། །རུང་བར་མ་བྱས་ཞེས་བྱ་བ་ནི་གོས་ལྷག་གི་སྔགས་ཀྱིས་མ་བཏབ་པའོ། །ཆོངས་ཤིག་ཅེས་བྱ་བ་ནི་བདག་གིས་བྱ་བའོ། །དེ་ལས་འདས་པར་བཅངས་ན་ཞེས་བྱ་བ་ནི་དེ་ལས་ཐལ་བའོ། །སྤང་བའི་ལྟུང་བ་ཞེས་བྱ་བ་ནི་དངོས་པོ་སྤངས་ལ་ལྟུང་བ་བཤགས་པའོ། །ཞག་བཅུ་ལ་ཉིན་རེ་གོས་རེ་རེ་སྟེ་གོས་བཅུ་རྙེད་ན། ཐོག་མ་རྙེད་པའི་གོས་ཞག་བཅུ་འདས་ན་དེའི་ཤུགས་ཀྱིས་གཞན་ཞག་མ་ཚང་པ་ཡང་སྤང་ངོ༌། །སྔ་ཕྱི་གོས་རེ་རེ་ཞིག་རྙེད་ན་ཕྱི་ནས་རྙེད་པ་རུང་བར་བྱས་ན། སྔར་རྙེད་པར་རུང་བར་བྱོས་ཤིག །སྔར་རྙེད་པ་རུང་བར་མ་བྱས་ལ་ཞག་བཅུ་འདས་ན་སྔ་མ་ནི་སྤང༌། གོས་ཕྱི་མ་རུང་བར་བྱས་པ་ནི་སྤང་མི་དགོས་སོ། །གོས་རྒྱུ་དང་དབྱིབས་བརྟགས་པ་རྣམས་ནི་མཁན་པོ་དང་སློབ་དཔོན་ལ་བསྡོའོ། །མ་བརྟགས་པ་རྣམས་ནི་ཡོན་བདག་ལ་བསྡོའོ། །ཕྱོགས་བཅུའི་དགེ་འདུན་དང་དཀོན་མཆོག་གསུམ་གྱི་དཀོར་དང་མ་འདྲེས་པ་མཚམས་གཅིག་གི་དགེ་འདུན་གྱི་རྫས་ནི་གཙུག་ལག་ཁང་གཞན་གྱི་དགེ་སློང་ལ་བསྡོའོ། །མ་བསྡོས་ཏེ་ཞག་བཅུ་འདས་ན་དགེ་འདུན་གྱི་རྫས་སྤང་བར་འགྱུར་རོ། །ཆོས་གོས་སྔགས་ཀྱིས་བཏབ་པ་ནི་བྱིན་གྱིས་བརླབ་པ་ཞེས་བྱ། གོས་ལྷག་སྔགས་ཀྱིས་བཏབ་པ་ནི་རུང་བར་བྱས་པ་ཞེས་བྱ་སྟེ། དགེ་སློང་མས་གོས་ལྷག་མ་སྤངས་ཀྱང་བྲལ་བར་མ་བྱས། བྲལ་བར་བྱས་ཀྱང་ལྟུང་བ་མ་བཤགས་པ་སྟེ། དེ་ལ་གསུམ་ལས་གཅིག་མ་བྱས་ ཀྱང་རུང༌། གཉིས་དང་གསུམ་ཆར་མ་བྱས་ཀྱང་རུང་སྟེ། དེའི་ཤུགས་ཀྱིས་ལྟུང་བཟེད་དང༌། དེའི་སྣོད་དང༌། ཕོར་བུ་འམ། སྐ་རགས་སམ། དགེ་སྦྱོང་གི་ཡོ་བྱད་གང་ཡང་རུང༌། རྫས་ལྷག་སྤང་བ་བྱུང་བའི་སྔོན་རོལ་ན་སྔགས་ཀྱིས་མ་ཐེབས་པ་ཀུན་སྤང་ངོ༌། །སྤང་བའི་ལྟུང་བ་དང་པོ་རྫོགས་སོ།། །།སྟོན་པ་མཉན་དུ་ཡོད་པ་ན་བཞུགས་སོ། །དེའི་ཚེ་དགེ་སློང་མ་རྣམས་གོས་མང་ཞིག་རྙེད་པར་གྱུར་ཏེ། དེ་དག་གིས་གོས་དེ་རྣམས་བཀྲུས་དྲུབས་ཁ་དོག་བསྒྱུར་ཏེ། གཏུར་བུའི་ནང་དུ་བཅུག་ནས་དགེ་སློང་མ་གཞི་ན་འཁོད་པ་རྣམས་སུ་གཏམས་ནས། ཤམ་ཐ
Chinese
ར་བའོ། །所谓“解除限定”，是指从一开始，所有比丘尼缝制公共的布料。五个月在各地游走，将布料作为衣物使用，五个月期满返回后，解除公共法衣的限定，各自在自己的法衣上念诵咒语。所谓“十日”，是指从获得剩余布料开始，到十日为止。所谓“剩余布料”，是指加持后剩余的。所谓“未允用”，是指未用剩余布料的咒语加持。所谓“给我”，是指我来做。所谓“超过期限持有”，是指超过那个期限。所谓“舍堕”，是指舍弃物品并忏悔堕罪。如果在十日内，每天获得一件衣服，总共获得十件衣服，那么最初获得的衣服超过十日，就会因此连带舍弃其他未满十日的衣服。如果先后各获得一件衣服，后来获得的衣服已经允用，那么先前获得的衣服也应该允用。如果先前获得的衣服未允用，且超过十日，那么先前的衣服就舍弃，后来允用的衣服则不必舍弃。布料的材质和形状的鉴定，要禀告堪布和阿阇梨。未鉴定的，要禀告施主。与十方僧众和三宝的财物不混杂，一个区域的僧众的物品，要给予其他寺院的比丘。如果未给予而超过十日，僧众的物品就会被舍弃。用咒语加持法衣，称为加持。用咒语加持剩余布料，称为允用。比丘尼即使没有舍弃剩余布料，也没有分离；即使分离了，也没有忏悔堕罪。这三种情况，即使有一种没做也可以。两种和三种都没做也可以。因此，连带地，堕罪钵、钵的容器、碗或者腰带，或者任何修行用具，在舍弃剩余物品之前，未用咒语加持的都要舍弃。舍堕第一品完毕。 世尊住在舍卫城（Jetavana，祇园精舍）时。当时，比丘尼们获得了许多布料。她们将这些布料清洗、缝补、染色，放入箱子里，然后分发给住在寺院里的比丘尼们，并告知她们……
English
Ra ba'o. The so-called "lifting of restrictions" refers to the fact that from the beginning, all bhikshunis sew common cloth. For five months, they travel around using the cloth as clothing. After five months, they return and lift the restrictions on the common Dharma robes, and each recites mantras on their own Dharma robes. The so-called "ten days" refers to the period from the time of obtaining the remaining cloth to the tenth day. The so-called "remaining cloth" refers to what remains after being blessed. The so-called "unapproved" refers to not having been blessed with the mantra of the remaining cloth. The so-called "give me" means I will do it. The so-called "holding beyond the deadline" means exceeding that deadline. The so-called "expiation of relinquishment" means relinquishing the item and confessing the transgression. If one obtains one piece of clothing each day for ten days, and obtains a total of ten pieces of clothing, then if the first piece of clothing obtained exceeds ten days, the other pieces of clothing that have not reached ten days will also be relinquished as a result. If one obtains one piece of clothing each before and after, and the clothing obtained later has been approved, then the clothing obtained earlier should also be approved. If the clothing obtained earlier has not been approved and ten days have passed, then the earlier clothing is relinquished, and the later approved clothing does not need to be relinquished. The examination of the material and shape of the cloth should be reported to the Khenpo and Acharya. Those that have not been examined should be reported to the patron. What is not mixed with the property of the Sangha of the ten directions and the Three Jewels, the property of the Sangha of one area, should be given to the bhikshus of other monasteries. If it is not given and ten days pass, the property of the Sangha will be relinquished. Blessing the Dharma robe with a mantra is called blessing. Blessing the remaining cloth with a mantra is called approval. Even if the bhikshuni does not relinquish the remaining cloth, she has not separated from it; even if she has separated from it, she has not confessed the transgression. Of these three situations, even if one is not done, it is okay. It is also okay if two or all three are not done. Therefore, consequently, the transgression bowl, the container of the bowl, the bowl, or the belt, or any tool for practice, before the relinquishment of the remaining items occurs, all those that have not been touched by mantras must be relinquished. The first chapter of expiation of relinquishment is completed. The Teacher was staying in Shravasti (Jetavana, Jeta Grove). At that time, the bhikshunis obtained many cloths. They washed, sewed, and dyed these cloths, put them in boxes, and then distributed them to the bhikshunis living in the monastery, and told them...