Chinese
或者知道没有完全受比丘戒，或者知道没有获得圆满比丘戒，像这样，虽然仪式完全做完了，但是因为堪布戒律不清净等过失，我知道自己没有获得圆满比丘戒。他这样明知故犯，两次与僧众一起进行布萨等羯磨。像这样明知故犯的比丘，与僧众一起进行布萨等羯磨，实际上就是住在盗住中。已经经历过的东西就是已经经历过的。如果律藏中说：近住者等，只要两次或三次经历过布萨的羯磨，就住在盗住中。那么，为什么“三”字没有简略地写出来呢？像这样，只有在两次经历过羯磨的时候，才住在盗住中，所以说“三”是为了显示常态。经典中也有：从诤事之本中，以何种根据不应驱逐住在盗住中的人？以没有受圆满比丘戒的根据才应驱逐，还是有受圆满比丘戒的？世尊说：有。谁两次或三次经历过布萨的羯磨，就不应驱逐，也不应授圆满比丘戒。谁一次经历过布萨，就应驱逐，也应授圆满比丘戒。如果只有在三次经历过的时候才住在盗住中，那么那时诤事之本中就不会说一次，而会说两次了。为什么这里泛指“业”而不说布萨呢？经藏中说布萨是为了举例说明，也表示与僧众有关的一切羯磨。像这样，从不完整者受圆满比丘戒的堕罪中也说：谁没有通过祈请和四种羯磨受圆满比丘戒，就进行僧众的布萨
English
Or knowing that the full ordination has not been completed, or knowing that the complete ordination has not been obtained, like this, although the ceremony has been completely performed, but because of the faults of the abbot's impure discipline, etc., I know that I have not obtained the complete ordination. Knowing this, he knowingly commits the offense of participating in the monastic observances such as the posadha ceremony twice with the Sangha. A monk who knowingly commits such an offense, participating in the monastic observances such as the posadha ceremony with the Sangha, is actually dwelling in the state of theft. What has been experienced is what has been experienced. If it is said in the Vinaya: Even a lay follower, as long as he has experienced the posadha ceremony two or three times, dwells in the state of theft. Then, why is the word "three" not written in brief? Like this, only when one has experienced the karma twice does one dwell in the state of theft, so saying "three" is to show the norm. There is also scripture: From the basis of disputes, on what basis should one not expel someone who dwells in the state of theft? On the basis of not having received full ordination should one expel, or is there full ordination? The Blessed One said: There is. Whoever has experienced the karma of the posadha ceremony two or three times should not be expelled, nor should full ordination be given. Whoever has experienced the posadha ceremony once should be expelled, and full ordination should be given. If one dwells in the state of theft only when one has experienced it three times, then at that time, the basis of disputes would not say once, but would say twice. Why is "karma" mentioned in general here and not the posadha? The scriptures say that the posadha is mentioned to illustrate, and it also represents all karmas related to the Sangha. Like this, from the offense of ordaining an incomplete person with full ordination, it is also said: Whoever has not received full ordination through the request and the four karmas, then performs the Sangha's posadha
Chinese
或者修习或者辨别，那些被委任的十二人如果经历过，也仅仅因此就安住于盗法中，如是说。说“业”是因为仅仅是表示，因为没有受圆满戒，不是应做之事，依赖于僧众，例如请求出家等等，如果经历过，也同样是安住于盗法中。有些人说，经历过业才安住于盗法中，经历过临时的事务则不是。所谓进入外道者，对于为了出家而接近的人，不是要问是否进入外道了吗等等，应当说这些。为了完全了解进入外道者的自性，如果这个人受了出家戒，具有外道见，舍弃这身法衣，以那个标记，如果破晓，他就是外道徒，说了这些。所谓受了出家戒，就是说，他受了出家戒，就是这样。所谓具有那个见，就是说，因为具有那些外道徒的见，所以是具有那个见，就是这样。所谓舍弃这身法衣，就是说，舍弃如来（梵文：Tathāgata，梵文罗马拟音：tathāgata，汉语字面意思：如来）的僧人的装束。所谓以那个标记，就是说，以外道徒的标记。所谓在那里，就是说，在外道徒的住所。所谓破晓，就是说，最初破晓的时候。所谓他就是，就是说，他就是进入外道者。这样，这里的词义是这样出现的：如果某人受了如来说的出家戒之后，具有外道见，舍弃这身法衣，取了外道徒的标记，以那个外道徒的标记，在外道徒的住所那里，使最初的破晓出现，那么，在最初的破晓出现的那个瞬间，就应当知道他是进入外道者。为了显示进入外道者还有其他情况，说了“没有做那个也和盗法相似”。所谓没有做那个，就是说，具有外道见。
English
Or practicing or distinguishing, those twelve people who have been appointed, if they have experienced it, then just by that, they abide in the stealing method, as it is said. Saying "karma" is only for the sake of representation, because one has not taken the full ordination, it is not something to be done, relying on the Sangha, for example, requesting ordination, etc., if one has experienced that, then one is also abiding in the stealing method. Some say that experiencing karma is what abides in the stealing method, but experiencing temporary affairs is not. The so-called entering the heretics, for those who have approached for the sake of ordination, shouldn't one ask whether they have entered the heretics, etc., these should be said. In order to fully understand the nature of entering the heretics, if this person has taken the ordination, has the heretical view, abandons this Dharma garment, with that mark, if it dawns, he is a heretic, these were said. The so-called taking the ordination, means that he has taken the ordination, that's it. The so-called having that view, means that because he has the view of those heretics, therefore he has that view, that's it. The so-called abandoning this Dharma garment, means abandoning the appearance of the Tathagata's (梵文：Tathāgata，梵文罗马拟音：tathāgata，汉语字面意思：如来) monk. The so-called with that mark, means with the mark of the heretics. The so-called there, means in the dwelling place of the heretics. The so-called dawn, means when the first dawn appears. The so-called he is, means he is the one who has entered the heretics. Thus, the meaning of the words here appears as follows: if someone, after taking the ordination spoken by the Tathagata, has the heretical view, abandons this Dharma garment, takes the mark of the heretics, with that mark of the heretics, in the dwelling place of the heretics, makes the first dawn appear, then, at the very moment when the first dawn appears, one should know that he has entered the heretics. In order to show that there are other situations for entering the heretics, it was said, "Not doing that is also similar to the stealing method." The so-called not doing that, means having the heretical view.
Tibetan
་པ་གང་གིས་མདོ་བསྟན་མ་ཐག་པའི་དངོས་པོ་དེ་མ་བྱས་པ་སྟེ། དེ་མ་བྱས་པའི་གང་ཟག་དེའོ། །མདོ་སྔ་མར་བསྟན་པ་དེ་བཞིན་གཤེགས་པའི་དགེ་སློང་གི་ཆ་ལུགས་པོར་ཏེ། མུ་སྟེགས་ཅན་གྱི་རྟགས་འདོད་པ་བགོས་ནས་མུ་སྟེགས་ཅན་གྱི་འདུག་གནས་སུ་སྐྱ་རེངས་ཤར་བ་དེ་མ་བྱས་པའོ། །ཡང་ཞེས་བྱ་བ་ནི། དེ་མ་བྱས་སུ་ཟིན་ཀྱང་མུ་སྟེགས་ཅན་ཞུགས་པ་ཉིད་ཡིན་པར་འགྱུར་བའོ། །ཇི་ལྟར་ཞེ་ན། རྐུ་ཐབས་དང་འདྲ་སྟེ། བསྟན་མ་ཐག་པར་ཇི་ལྟར་ལན་གཉིས་སུ་དགེ་འདུན་དང་ལྷན་ཅིག་ལས་ཉམས་སུ་མྱོང་བར་འགྱུར་བ་ཉིད་ན། རྐུ་ཐབས་སུ་གནས་པ་ཉིད་ཡིན་པ་དེ་བཞིན་དུ། མུ་སྟེགས་ཅན་གྱི་ལྟ་བ་དང་ལྡན་པ་དེས་མ་བྱས་སུ་ཟིན་ཀྱང༌། ལན་གཉིས་སུ་དགེ་འདུན་དང་ལྷན་ཅིག་ལས་ཉམས་སུ་མྱོང་བར་གྱུར་པ་ཉིད་ན། མུ་སྟེགས་ཅན་ཞུགས་པ་ཉིད་ཡིན་ནོ། །མ་བསད་པ་དང་ཞེས་བྱ་བ་ནི། མ་ལ་བསད་པའམ་མའི་བསད་པ་ནི་མ་བསད་པ་སྟེ། རབ་ཏུ་དབྱུང་བའི་ཕྱིར་ཉེ་བར་འོངས་པ་ལ་མ་བསད་པ་མ་ཡིན་ནམ་ཞེས་དྲི་བར་བྱ་ཞིང་ཞེས་བྱ་བ་ལ་སོགས་པ་དག་བརྗོད་པར་བྱའོ། །ཕ་བསད་པ་དང༌། དག་བཅོམ་པ་བསད་པ་དང༌། དགེ་འདུན་གྱི་དབྱེན་བྱས་པ་དང་ཞེས་བྱ་དག་ཀྱང་དེ་ཁོ་ན་བཞིན་ནོ། །དེ་བཞིན་གཤེགས་པ་ལ་ངན་སེམས་ཀྱིས་ཁྲག་ཕྱུང་བ་དག་ ཞེས་བྱ་བ་ལ། བསད་པའི་བསམ་པའི་ངན་སེམས་ཀྱིས་ཁྲག་ཕྱུང་བ་ནི། ངན་སེམས་ཀྱིས་ཁྲག་ཕྱུང་བ་སྟེ། རབ་ཏུ་འབྱུང་བའི་ཕྱིར་ཉེ་བར་འོངས་པ་ལ་དེ་བཞིན་གཤེགས་པ་ལ་ངན་སེམས་ཀྱིས་ཁྲག་ཕྱུང་བ་མ་ཡིན་ནམ་ཞེས་དྲི་བར་བྱ་ཞིང་ཞེས་བྱ་བ་ལ་སོགས་པ་དག་བརྗོད་པར་བྱའོ། །དགེ་སློང་མ་སུན་ཕྱུང་བ་དང་ཞེས་བྱ་བ་ཡང༌། རབ་ཏུ་འབྱུང་བའི་ཕྱིར་ཉེ་བར་འོངས་པ་ལ་དགེ་སློང་མ་སུན་ཕྱུང་བ་མ་ཡིན་ནམ་ཞེས་དྲི་བར་བྱ་ཞིང་ཞེས་བྱ་བ་ལ་སོགས་པ་དག་བརྗོད་པར་བྱ་སྟེ། འདིའི་མཚན་ཉིད་ནི་འོག་ནས་སྟོན་ཏོ། །ཕམ་པར་གྱུར་པ་བཞི་ལས་ལྟུང་བ་གང་ཡང་རུང་བ་ཞིག་བྱུང་བ་མ་ཡིན་ནམ་ཞེས་སོ་ཞེས་བྱ་བ་ཡང༌། རབ་ཏུ་འབྱུང་བའི་ཕྱིར་ཉེ་བར་འོངས་པ་ལ་ཁྱོད་ཕམ་པར་གྱུར་པ་བཞི་ལས་ལྟུང་བ་གང་ཡང་རུང་བ་བྱུང་བ་ཞིག་མ་ཡིན་ནམ་ཞེས་དྲི་བར་བྱ་ཞིང་ཞེས་བྱ་བ་ལ་སོགས་པ་དག་བརྗོད་པར་བྱའོ། །གང་ཡང་རུང་བ་ཞིག་ཅེས་སྨོས་པས་ནི། གཅིག་གིས་ཀྱང་སྐྱེ་བའི་ཆོས་ཉིད་མེད་པ་ཡིན་ནོ་ཞེས་བྱ་བར་སྟོན་ཏོ། །ད་ནི་སྐྱེ་བའི་ཆོས་ཅན་གྱིས་རབ་ཏུ་དབྱུང་བར་མི་འོང་པ་དག་གི་མཚན་ཉིད་བསྟན་པར་བྱ་བའི་ཕྱིར། རྒྱུ་ལས་བཟློག་པའི་ཆད་པ་ཁས་མི་ལེན་པ་དག
Chinese
任何没有做过刚刚被经典教导的事物的人，就是那个没有做过此事的人。如同先前经典中教导的那样，成为如来佛的出家僧人形象，舍弃外道徒的标志，在外道徒的居所中黎明破晓之事，他没有做过。又，即使他没有做过，也会变成已进入外道徒之列。如何理解呢？就像偷盗的方法一样，刚刚被教导，如何能两次与僧团一起经历过失呢？就像安住于偷盗的方法一样，拥有外道徒见解的人，即使他没有做过，如果两次与僧团一起经历过失，那他就是进入外道徒之列了。所谓“杀母”是指，对母亲的杀害，或者母亲被杀害就是杀母。对于为了出家而来的人，应该问“你不是杀母之人吗？”，诸如此类的话语应该说出。所谓“杀父”、“杀阿罗汉”、“分裂僧团”等等，也都是同样的道理。所谓“以恶意从如来佛身上取血”是指，以杀害的想法，怀着恶意从如来佛身上取血，就是以恶意取血。对于为了出家而来的人，应该问“你不是以恶意从如来佛身上取血之人吗？”，诸如此类的话语应该说出。所谓“诋毁比丘尼”也是，对于为了出家而来的人，应该问“你不是诋毁比丘尼之人吗？”，诸如此类的话语应该说出。此处的特征将在下文阐述。所谓“你没有犯过四种他胜罪中的任何一种吗？”，对于为了出家而来的人，应该问“你没有犯过四种他胜罪中的任何一种吗？”，诸如此类的话语应该说出。说“任何一种”就表明，没有一种是具有生起之自性的。现在为了阐述不能被具有生起之自性者出家的特征，不承认与因果相悖的断灭论者。
English
Anyone who has not done the things that have just been taught in the scriptures, that is the person who has not done it. As taught in the previous scriptures, becoming like a fully ordained monk of the Tathagata, abandoning the signs of the heretics, and the dawning of dawn in the dwelling place of the heretics, he has not done that. Furthermore, even if he has not done it, he will become one who has entered the ranks of the heretics. How is it understood? Just like the method of stealing, how can one experience faults twice with the Sangha immediately after being taught? Just as one abides in the method of stealing, even if one with the views of the heretics has not done it, if one experiences faults twice with the Sangha, then he has entered the ranks of the heretics. The so-called "killing mother" means the killing of the mother, or the mother being killed is killing the mother. For someone who has come for ordination, one should ask, "Are you not a killer of your mother?", and such words should be spoken. The so-called "killing father", "killing Arhat", "splitting the Sangha", etc., are all the same. The so-called "drawing blood from the Tathagata with malice" means drawing blood from the Tathagata with the intention of killing and with malice, which is drawing blood with malice. For someone who has come for ordination, one should ask, "Are you not someone who has drawn blood from the Tathagata with malice?", and such words should be spoken. The so-called "defaming a Bhikkhuni" is also, for someone who has come for ordination, one should ask, "Are you not someone who has defamed a Bhikkhuni?", and such words should be spoken. The characteristics of this will be explained below. The so-called "Have you not committed any of the four Parajikas?", for someone who has come for ordination, one should ask, "Have you not committed any of the four Parajikas?", and such words should be spoken. Saying "any one" indicates that none of them have the nature of arising. Now, in order to explain the characteristics of those who cannot be ordained by those with the nature of arising, those who do not accept annihilationism, which is contrary to cause and effect.