Chinese
有人未经允许拿走了未缝合的布，然后他偷了它并将其分开，从那里面得到了非常贵重的丝绸，然后他感到后悔。世尊开示说：应该计算未缝合的布的价值。这里，因为没有想到偷贵重的丝绸，所以不会因此而堕落。粗罪是指，对于某人拿走某物并将其据为己有的行为，称之为偷盗。之所以首先提到“粗罪”这个词，是为了表明可以控制。无论何人拿走何物，该物就归该人所有。盗贼们制定了这样的法律。比丘偷盗他人的东西，是为了他人而偷盗，如果是这样，那就是粗罪。这里是这样教导的：如果许多盗贼按照先前所说的据为己有的方式偷盗他人的财物，比丘也去那里，是为了帮助他人，而不是为了自己，而是为了他人偷盗财物，并且不是自己想要据为己有，在这种情况下，是粗罪。这指的是先前所说的为了他人的利益也是实际情况的延伸解释。所谓从有主的坟地里拿东西，是指从有主的坟地里以偷盗的心偷盗衣服等物，会构成粗罪。坟地有主有两种情况：自己据为己有，认为这个坟地都是我的，被主人据为己有的东西，如果偷盗，就会构成他胜罪。另一种是被杀的刽子手等通过获得而据为己有的东西，如果偷盗，就会构成粗罪。像这样，虽然那些坟地的东西没有主人，但是，由于吝啬等原因，认为这些东西我能得到，从而产生据为己有的想法，如果比丘以偷盗的心拿走，那么这时就会构成粗罪。所谓用秘密咒语等使根园、树木、叶子、花朵和果实的僧伽园等枯萎，指的是根部的洞等。
English
Someone took the unsewn cloth without permission, then he stole it and separated it, and from it he obtained very valuable silk, and then he felt remorse. The Blessed One taught: The value of the unsewn cloth should be calculated. Here, because he did not think of stealing the valuable silk, he will not fall because of it. A gross offense refers to the act of someone taking something and claiming it as their own, which is called stealing. The reason why the word "gross offense" is mentioned first is to indicate that it can be controlled. Whomever takes whatever object, that object becomes the property of that person. Thieves have made such laws. A bhikkhu stealing the property of others, stealing for the sake of others, if that is the case, then it is a gross offense. Here it is taught: If many thieves steal the property of others in the manner previously stated of claiming it as their own, the bhikkhu also goes there, to help others, not for himself, but steals property for the sake of others, and does not want to claim it as his own, in this case, it is a gross offense. This refers to the extended explanation of the actual situation that was previously mentioned as being for the benefit of others. The so-called taking from a cemetery with an owner means that stealing clothes and other things from a cemetery with an owner with the intention of stealing will constitute a gross offense. There are two situations in which a cemetery has an owner: claiming it as one's own, thinking that this cemetery is all mine, and if something that has been claimed by the owner is stolen, it will constitute a defeat. Another is something that has been claimed by the executioner who was killed, etc., through acquisition, and if it is stolen, it will constitute a gross offense. Like this, although those things in the cemetery do not have an owner, however, due to stinginess, etc., thinking that I can obtain these things, thereby generating the idea of claiming them as one's own, if a bhikkhu takes them with the intention of stealing, then at this time it will constitute a gross offense. The so-called withering of root gardens, trees, leaves, flowers, and fruit sangharamas, etc., with secret mantras, refers to holes in the roots, etc.
Chinese
如果用隐语来使树林和树木等众乐园枯萎，就会变成粗罪。之前也说过“隐藏”和“使之复活”，其中“使之复活”是指使之枯萎。然而，这里用隐语使之枯萎，是为了说明使之枯萎，所以也是为了说明另一种方式。用工具驱赶，骑着说“我要偷这个”，而身体发生变化，这是指比丘用草等工具驱赶，心想“我要驱赶并偷走这匹马”，就这样以那种方式心想“我要偷走这匹马”，并迅速迈开脚步等使身体发生变化，就会变成粗罪。同样，骑着马心想“我要偷走这匹马”，就这样心想，身体摇动等使身体发生变化，也会变成粗罪。船也是如此，是指比丘登上这条船，心想“我要偷走这个”，并使身体发生变化，就会变成粗罪。“从这个这样做”也是如此，是指之前所说的“这个”一词的位置上，加入了“从这个”一词。这样一来，这里的词义就会变成这样：从这匹马或者这条船上，心想“就这样偷”，而身体发生变化，也是粗罪。这里的情况是，比丘乘坐装满珍宝的船过河，心想“从这个就这样偷”，并在那里使身体发生变化。之后，他产生了后悔之心。世尊说：“不会堕入失败，但会变成粗罪。”这句话是指以确信能够获得的欢喜而使身体发生变化。向父母、兄弟姐妹、子女、堪布、阿阇黎、佛塔和僧众等献出需要量度的份额，这是指对比丘的布等需要量度的份额，心想“我要供养给父母等”，生起这样的想法后，从份额的位置上，在没有给予需要量度的份额的情况下度过，就会变成粗罪。这也就是之前所说的“为了他人的利益也是实事求是的方式”中所说的，为了说明其扩展的对象。不给予被轻视和借出的东西，心想……
English
If one uses secret mantras to wither groves and trees, etc., it becomes a gross offense. Previously, it was mentioned as "hiding" and "reviving," where "reviving" refers to causing it to wither. However, here, using secret mantras to cause it to wither is to explain that withering, so it is also to explain another way. Driving with tools, riding and thinking, "I will steal this," and the body changes, this refers to a monk driving with tools such as grass, thinking, "I will drive and steal this horse," and in that way thinking, "I will steal this horse," and quickly taking steps, etc., causing the body to change, it becomes a gross offense. Similarly, riding and thinking, "I will steal this horse," and thinking in that way, the body moving, etc., causing the body to change, it also becomes a gross offense. The boat is also the same, referring to a monk boarding this boat, thinking, "I will steal this," and causing the body to change, it becomes a gross offense. "To do it this way from this" is also the same, referring to the word "this" mentioned earlier, the word "from this" is added in its place. In that way, the meaning of the word here becomes like this: from this horse or this boat, thinking, "I will steal in this way," and the body changes, it is also a gross offense. Here, the situation is that a monk crosses a river on a boat filled with jewels, thinking, "I will steal in this way from this," and there he makes the body change. After that, he feels regret. The Blessed One said, "It will not fall into defeat, but it will become a gross offense." This sentence refers to causing the body to change with the joy of being certain to obtain it. Dedicating to parents, siblings, children, Khenpo, Acharya, stupa, and Sangha, etc., what needs to be measured in shares, this refers to the monk's cloth, etc., which needs to be measured in shares, thinking, "I will offer this to parents, etc.," generating such an idea, from the place of the share, passing without giving the share that needs to be measured, it becomes a gross offense. This is also what was said earlier, "For the benefit of others, it is also a factual way," in order to explain the object of its expansion. Not giving what is despised and borrowed, thinking...
Tibetan
འོ་ཞེས་བྱ་བ་ནི། བརྙས་པའི་ཡུལ་དང་བསྐྱིས་བའི་ཡུལ་ལ་གལ་ཏེ་དགེ་སློང་གིས་ཕྱིར་མི་སྦྱིན་ནོ་སྙམ་ དུ་སེམས་པར་བྱེད་ཅིང་བརྙས་པ་དང་བསྐྱིས་པའི་དངོས་པོ་འདི་མི་སྦྱིན་ནོ་སྙམ་དུ་དེ་གཉིས་བརྣོགས་པའི་སེམས་བསྐྱེད་ན་སྦོམ་པོར་འགྱུར་བའོ། །བརྙས་པ་དང་བསྐྱིས་པ་བརྣོགས་པ་དང་བསྙོན་པ་གཉིས་ཀྱང་སྦོམ་པོ་ཡིན་ཏེ། མི་སྦྱིན་པར་སེམས་པ་འབའ་ཞིག་ཏུ་མ་ཟད་དོ། །གཞན་གྱི་དོན་དུ་བྱིན་པ་འགོད་པ་ཡང་ངོ་ཞེས་བྱ་བ་ནི། ཡོན་བདག་གིས་དགེ་འདུན་ལ་ཆོས་སྟོན་ལ་སོགས་པའི་དོན་དུ་རྫས་དགེ་སློང་དག་གི་ལག་ཏུ་སྦྱིན་པ་གལ་ཏེ་དགེ་སློང་དེ་དག་གིས་རྫས་དེ་དགེ་འདུན་གྱི་མཆོད་སྟོན་ལ་སོགས་པར་མ་སྤྱད་པར་དགེ་འདུན་ལ་བཅབས་ཏེ་བགོས་ན་དེའི་ཚེ་དགེ་སློང་དེ་དག་ལ་སྦོམ་པོར་འགྱུར་ཏེ། དགེ་འདུན་གྱིས་མཚོར་བས་དེ་ལ་བདག་གིར་བྱ་བའི་སེམས་མ་སྐྱེས་པའི་ཕྱིར་དེ་ལ་སྔོན་པོར་གཞག་གོ །ཡོངས་སུ་མ་བཟུང་བ་ལ་ཡོངས་སུ་བཟུང་བར་འདུ་ཤེས་པའོ་ཞེས་བྱ་བ་ནི། དངོས་པོ་གང་སུས་ཀྱང་ཡོངས་སུ་མ་བཟུང་བ་ལ། གལ་ཏེ་དགེ་སློང་གིས་གཞན་གྱིས་ཡོངས་སུ་བཟུང་བར་འདུ་ཤེས་པས་རྐུན་དེའི་ཚེ་ཉེས་པ་སྦོམ་པོར་འགྱུར་བའོ། །ཡན་ལག་གཅིག་མ་ཚང་བའི་ཕྱིར་སྦོམ་པོ་སྟེ། འདི་ལྟར་མིའི་རྒྱུད་ཀྱིས་ཡོངས་སུ་བཟུང་བ་ཉིད་ཅེས་བྱ་བའི་ཡན་ལག་དེ་འདི་ལ་མེད་པའི་ཕྱིར་རོ། །ཟན་དྲོན་དང་འབྲས་ཆན་དང་ཕྱེ་དང་ཉ་ཤ་དང་ཤ་དང་ཁུར་བ་ལ་སོགས་པའི་བསོད་སྙོམས་གཞི་མེད་པ་ནོད་པའོ་ཞེས་བྱ་བ་ནི། ཟན་དྲོན་ལ་སོགས་པའི་བསོད་སྙོམས་གཞི་མེད་པ་མི་དབང་བ་ནོད་ན་སྦོམ་པོར་འགྱུར་བའོ། །གཞི་མེད་པ་ཞེས་བྱ་བ་ནི་མི་དབང་བའོ། །འདིར་གཞུང་ནི་དགེ་སློང་གིས་བསོད་སྙོམས་འབྲས་ཆན་གཞི་མེད་པ་བླངས་ནས་དེ་འགྱོད་པ་སྐྱེས་པ་དང༌། བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ། ཕམ་པར་མི་འགྱུར་ཏེ་ཉེས་པ་སྦོམ་པོར་འགྱུར་རོ་ཞེས་གསུངས་པ་ཡིན་ནོ། །བསོད་སྙོམས་འབྲས་ཆན་ལ་ཇི་ལྟ་བ་བཞིན་དུ། བསོད་སྙོམས་ཕྱེ་ལ་སོགས་པ་ལ་ཡང་དེ་བཞིན་དུ་རིག་པར་བྱའོ། །གཞན་གྱིས་བླངས་པར་མི་ཤེས་པ་ནི་གཞི་མེད་པ་ཉིད་མ་ཡིན་ནོ་ཞེས་བྱ་བ་ལ་གཞན་གྱི་བླངས་པར་མི་ཤེས་པ་ན་རང་གི་དོན་ཏམ་གཞན་གྱི་དོན་གྱིས་བསོད་སྙོམས་ལ་སོགས་པ་མི་དབང་བ་ ལེན་ན་བསོད་སྙོམས་དེ་གཞི་མེད་པ་མ་ཡིན་ནོ། །འདི་སྐད་བསྟན་ཏེ། གང་དུ་དགེ་སློང་གི་སྐལ་བ་དགེ་སློང་གཞན་གྱིས་བླངས་ལ་དེས་ཀྱང་མི་ཤེས་ནས། གལ་ཏེ་ཡང་རང་གི་དོན་དུ་ལེན་ན་དེ་གཞི་མེད་པ་
Chinese
所谓“哦”是指：对于轻蔑之物和借贷之物，如果比丘心想不归还，并且对于轻蔑和借贷之物心想不给予，生起执著这二者的心，则犯粗罪。轻蔑和借贷之物，执著和抵赖二者也都是粗罪，不仅仅是不给予的想法。为了他人之故而给予又收回也是。“哦”是指：施主为了僧团，为了说法等目的，将财物施与比丘们之手，如果那些比丘不将那些财物用于僧团的供养等，而是隐瞒僧团而私自分配，那么此时那些比丘则犯粗罪，因为僧团已经指定了，所以没有生起据为己有的想法，因此将其放在前面。对于未受持之物，认为是已受持，是指：对于任何人都未受持之物，如果比丘认为是他人已受持，因此偷盗，此时则犯粗罪。因为缺少一个支分，所以是粗罪，就像“被人类所受持”这个支分，在此处是没有的。拿取热粥、米饭、面粉、鱼肉、肉和包子等无主的布施，是指：拿取热粥等无主的、不拥有的布施，则犯粗罪。“无主的”是指不拥有的。这里的经文是：比丘拿取了无主的米饭布施后，生起后悔之心，世尊开示说：不犯堕罪，但犯粗罪。对于米饭布施是这样，对于面粉等布施也应同样理解。不了解被他人拿取，就不是无主的，是指：不了解被他人拿取，如果是为了自己或为了他人而拿取不拥有的布施等，那么那个布施就不是无主的。这里这样教导说：在某个地方，比丘的份额被其他比丘拿走了，而他自己也不知道，如果又为了自己的目的而拿取，那么这就是无主的。
English
The so-called "Oh" refers to: Regarding despised objects and borrowed objects, if a bhikkhu thinks of not returning them, and regarding despised and borrowed objects, thinks of not giving them, and generates a mind of attachment to these two, then he commits a sthūlātyaya offense. Despised and borrowed objects, attachment and denial are also sthūlātyaya offenses, not just the thought of not giving. Giving for the sake of others and then taking it back is also. "Oh" refers to: If a donor gives goods into the hands of bhikkhus for the sake of the sangha, for the purpose of teaching the Dharma, etc., if those bhikkhus do not use those goods for the offerings of the sangha, etc., but conceal them from the sangha and distribute them privately, then at that time those bhikkhus commit a sthūlātyaya offense, because the sangha has already designated them, so they have not generated the thought of taking possession of them, therefore they are placed in front. Regarding something not possessed, thinking it is possessed, refers to: Regarding something that no one has possessed, if a bhikkhu thinks that others have possessed it, and therefore steals it, then at this time he commits a sthūlātyaya offense. Because one branch is missing, it is a sthūlātyaya offense, just like the branch "possessed by humans," which is not present here. Taking unowned alms such as hot porridge, rice, flour, fish, meat, and dumplings refers to: Taking unowned, unpossessed alms such as hot porridge, then he commits a sthūlātyaya offense. "Unowned" refers to unpossessed. The sutra here is: After a bhikkhu takes unowned rice alms and feels regret, the Blessed One taught: He does not commit a pārājika offense, but commits a sthūlātyaya offense. Just as it is with rice alms, it should be understood in the same way with flour alms, etc. Not knowing that it has been taken by others is not unowned, refers to: Not knowing that it has been taken by others, if one takes unpossessed alms, etc., for oneself or for others, then that alms is not unowned. Here it is taught: In a certain place, a bhikkhu's share has been taken by another bhikkhu, and he himself does not know it, if he then takes it for his own purpose, then that is unowned.