Chinese
堕罪并非如此，而是为了比丘和比丘尼而委托纺织，由此会犯舍堕罪。增长并委托纺织，或者变得更好。因为比丘的缘故，非亲属的施主委托纺织匠纺织布匹，然后女仆对优波难陀说：“我的主人为了你而委托纺织布匹。”比丘对纺织匠说：“这布匹为了我的缘故，请做得长而宽，精美而优质，我会给你食物或报酬。”这样做而增长，由此构成一条支分。如果施主和纺织匠都不是亲属，则会犯舍堕罪。如果两者都是亲属，则无罪。如果一个是亲属，一个不是亲属，则犯恶作罪。如果施主已经耗尽，施主为了比丘的缘故委托纺织匠纺织布匹，比丘增长宽度并委托纺织，因为材料不足，纺织匠从施主那里两次三次索取，从而加宽宽度，构成两条支分。不给报酬也是如此。如同《律藏》所说，纺织匠加宽宽度后，与比丘串通，比丘拿走布匹，女主人心生不满，没有给纺织匠报酬，构成三条支分。因为施主没有允许这样做。施主对比丘说：“为了你的缘故，委托某某纺织匠纺织布匹，随你喜欢地吩咐吧。”由此允许做得大而好，这是无罪的。如果没有这样吩咐，而是自己私下约定，做得大而好，则会犯舍堕罪。如果四条支分完成，则是根本。如同前面的四条律，布匹完成后拿到手中，则会犯舍堕罪，构成五条支分。之前为此努力，则是分别犯恶作罪。比丘对纺织匠说：“请把布匹做得大而好。”每说一次，则犯一次恶作罪。同样，如果没有商量就去了那里也是如此。比丘没有对纺织匠说“请做得好”，但为了迅速完成并做得更好，通过身体来示意，每一次示意都犯恶作罪。比丘尼去了纺织匠那里，为了看布匹的大小、尺寸以及好坏程度而拿取
English
It is not a downfall, but entrusting weaving for the sake of monks and nuns will result in a Saṅghāṭiseṣa offense. Increasing and entrusting weaving, or making it better. Because of the monk, a non-relative householder entrusts the weaver to weave cloth, and then the maidservant says to Upananda, "My master has entrusted the weaving of cloth for you." The monk says to the weaver, "For my sake, please make this cloth long and wide, beautiful and of good quality, and I will give you food or reward." Doing so increases it, thus constituting one limb. If the donor and the weaver are not relatives, then a Saṅghāṭiseṣa offense will be committed. If both are relatives, then there is no offense. If one is a relative and one is not a relative, then a Dukkata offense is committed. However, if the donor has run out, the donor entrusts the weaver to weave cloth for the sake of the monk, and the monk increases the width and entrusts the weaving, because the material is insufficient, the weaver takes it from the donor two or three times, thereby widening the width, constituting two limbs. Not giving remuneration is also the same. As the Vinaya says, after the weaver widens the width, colludes with the monk, and the monk takes the cloth, the mistress becomes dissatisfied and does not give the weaver remuneration, constituting three limbs. Because the donor did not allow this. The donor says to the monk, "For your sake, entrust a certain weaver to weave cloth, and instruct as you please." Allowing it to be made large and good is not an offense. If he does not instruct in this way, but privately agrees to make it large and good, then a Saṅghāṭiseṣa offense will be committed. If four limbs are completed, then it is fundamental. As with the previous four rules, if the cloth is finished and taken into hand, then a Saṅghāṭiseṣa offense will be committed, constituting five limbs. Previously working hard for this is a separate Dukkata offense. The monk says to the weaver, "Please make the cloth large and good." Each time he says it, he commits a Dukkata offense. Similarly, going there without consulting is also the same. The monk did not say to the weaver, "Please make it good," but in order to complete it quickly and make it better, he indicates with his body, each indication is a Dukkata offense. The Bhikṣuṇī went to the weaver's place to take the cloth in order to see the size, dimensions, and quality.
Chinese
说是轻罪。是生起纺织的堕落。生起纺织的憎恨，是出自《毗奈耶分别》中的经。关于夺取给予之物的舍堕，如果与比丘分离，除了像沙弥一样与衣服分离之外，比丘或比丘尼与衣服分离则成为舍堕，这是一个支分。如果夺取非己之物，比丘邬波难陀因为要役使弟子，所以给予法衣，之后又夺取，因此而制戒。所谓非己之物，根据毗奈耶的某些部类，即使夺取自己没有给予的法衣，也成为舍堕的支分，更何况是自己给予的呢？有些堪布说，如果夺取自己给予的，就是舍堕，这是两个支分。那是衣服。再次夺取的那件东西是衣服，这是三个支分。集合或者，比丘用身语二者再次夺取，以及用不同的身语夺取，是对所作的安排而说的。即使没有口头说明，用身体夺取也可以，即使没有用身体，用严厉的语言夺取也可以，或者让弟子或其他人夺取也可以，这些无论哪一种，只要具备其中之一，就会成为舍堕，这是四个支分。最后是已经与身体分离。比丘给予的衣服，如果再次夺取后与身体分离，就成为舍堕的支分，具备这五个条件，就会成为舍堕。加行是轻罪。比丘准备夺取衣服，抓住或拉扯的时候，每次都是一个轻罪。这是因为归还。比丘给予比丘衣服，之后又夺取，成为舍堕，这与舍弃其他衣服不同，必须将那件衣服归还给从谁那里夺取的。如果不这样舍弃，就不算舍弃。这如果是为了自己，就不是支分。比丘给予比丘衣服，如果让比丘朋友去夺取，让夺取的比丘会犯舍堕。夺取的比丘会犯堕落。如果让沙弥去夺取，会犯轻罪，如果让在家人去夺取，在家人会造罪。这三种人无论谁夺取，让比丘去夺取就是舍堕
English
It is said to be a minor offense. It is the downfall of generating weaving. The hatred of generating weaving is a sutra that comes from within the Vinaya Vibhanga. Regarding the abandonment of taking away what has been given, if it is separated from a monk, except for being separated from clothes like a novice, a monk or nun separated from clothes becomes an abandonment, this is one limb. If you take what is not your own, the monk Upananda gave the Dharma robe in order to employ his disciple, and later took it away, hence the precept. What is called not one's own, according to some sections of the Vinaya, even if one takes a Dharma robe that one has not given oneself, it becomes a part of abandonment, let alone what one has given oneself? Some Khenpos say that if one takes back what one has given oneself, it is an abandonment, these are two limbs. That is clothes. The thing that is taken back again is clothes, these are three limbs. Gathering or, the monk takes it back with both body and speech, and taking it with different body and speech is said to be an arrangement made. Even if there is no verbal explanation, it is okay to take it with the body, even if it is not done with the body, it is okay to take it with harsh words, or it is okay to let the disciple or others take it, whichever of these is possessed, it will become a downfall of abandonment, these are four limbs. The end is that it has already become separate from the body. If the clothes given by the monk are taken back and separated from the body, it becomes a part of abandonment, possessing these five conditions, it will become a downfall of abandonment. The preparation is a minor offense. When a monk prepares to take clothes, grabs or pulls, each time is a minor offense. This is because of returning. A monk gives clothes to a monk, and then takes them back, becoming an abandonment, this is different from abandoning other clothes, that piece of clothing must be returned to the one from whom it was taken. If it is not abandoned in this way, it is not considered abandoned. If this is for oneself, it is not a limb. If a monk gives clothes to a monk, and asks a monk friend to take them, the monk who asks to take them will commit a downfall of abandonment. The monk who takes it will commit a downfall. If a novice is asked to take it, a minor offense will be committed, if a householder is asked to take it, the householder will commit a sin. No matter which of these three people takes it, asking a monk to take it is an abandonment.
Tibetan
བར་འགྱུར། རབ་ཏུ་མ་རྫོགས་པ་ལ་ནི་བསྐྲད་པ་བཞིན་ནོ། །དགེ་སློང་གིས་དགེ་སྦྱོང་ལ་གོས་ཤིག་བྱིན་པ་ལས་ཕྲོགས་ན་ཉེས་བྱས་ཏེ་གོས་ན་དགེ་སྦྱོང་ལ་གཏན་སྤང་ངོ༌། །དགེ་སློང་གིས་གཙུག་ལག་ཁང་ནས་དགེ་སློང་བསྐྲད་ན་ལྟུང་བར་འགྱུར། དགེ་སྦྱོང་བསྐྲད་ན་ཉེས་བྱས། དགེ་སྦྱོང་གིས་དགེ་སྦྱོང་བསྐྲད་ན་ཉེས་བྱས། དགེ་སྦྱོང་གིས་དགེ་སློང་ལ་གོས་བྱིན་པ་ལས་ཕྲོགས་ནའང་ཉེས་བྱས། འཕྲོག་པ་རྣམ་གསུམ་མོ། །གཏར་བཟུང་བ་དང་རྩེད་མོ་དང་གཏན་དུ་ཕྲོགས་བ་གསུམ་སྟེ་འོག་ནས་འཆད། བདག་གིས་ཞེས་པ་གསལ་བའི་འཕྲོག་པ་འདིར་འདུས་སོ། །དགེ་སློང་གིས་དགེ་སློང་ལ་གོས་བྱིན་ཏེ་གཡོག་ཏུ་བྱ་བའམ་ལས་བཅོལ་བའམ་གྲོགས་སུ་བཀྲི་བ་ལས་མ་བཏུབ་སྟེ་གོས་སླར་ཕྲོགས་པ་ལྟ་བུ་ནི་སྤང་བར་འགྱུར། ངས་སེམས་བྱེད་བ་ནི་དེའི་སྤགས་པའོ། །དགེ་སློང་གིས་གོས་བྱིན་པ་ལས་གཏན་དབྲོག་པ་ནི་མ་ཡིན་གྱི་སྐད་ཅིག་མི་དགའ་བར་བྱ་བའི་ཕྱིར་ཕྲོགས་པ་ནི་ཉེས་བྱས་སོ། །གནོད་པ་དང༌། དགེ་སློང་ཞིག་ཡུལ་རྒྱུར་འགྲོ་བལྟ་བུ་ལ་ལམ་ན་མི་རྒོད་དམ་གཅན་གཟན་གྱིས་གནོད་པར་འགྱུར་བ་ཙམ་ལས་མ་བཏང་བ་དང༌། དོན་མེད་པར་འཇུག་པ་ལ། དགེ་སློང་ཡུལ་རྒྱུར་འགྲོ་བ་རྟེན་ངན་པ་དང་འགྲོགས་ཏེ་ཆོས་ལོག་པ་ལ་ལྟ་བ་འམ་དགེ་སློང་གི་ཚུལ་སྟོར་བར་འགྱུར་བ་ཙམ་གྱི་ཚོད་ལས་མ་བཏང་པ་དང༌། བགེགས་བྱས་པའི་ཕྱིར་ལྟུང་བ་མེད། བདག་གི་སློབ་མའམ་དགེ་སློང་གྲོགས་པོ་གོང་མ་རྣམས་གཉིས་ལྟ་བུའི་རྐྱེན་ཡོད་པ་ལྟ་བུ་མི་གཏོང་བའི་ཕྱིར་གོས་ལ་སོགས་པ་ཕྲོགས་ཏེ་གཏར་བཟུང་བ་ནི་ཉེས་མེད་དབྲོག་བའི་སྤང་བའོ། །དབྲོག་བའི་སྤང་པ་སྟེ་འདུལ་བ་རྣམ་པར་འབྱེད་བའི་ནང་ནས་འབྱུང་བའི་མདོ།། །འདི་མན་ཆད་ཞག་དྲུག་གི་སྤང་བ་ལ་འཆད་དེ། བདག་གི་གནས་དང་འདྲ་བའི་གོང་དུ་འཇིགས་པ་ཡོད་ན་དགོན་པ་པས་ཆོས་གོས་གཅིག་དང༌། དགེ་སློང་དགོན་པ་ལ་གནས་པ་མི་རྒོད་ལ་སོགས་པ་ལ་འཇིགས་པའི་རྐྱེན་ཡོད་ན་ཆོས་གོས་གསུམ་གྱི་ནང་ནས་བཟང་པོ་གཅིག་ཁྱིམ་པ་བརྟན་པོའི་ཁྱིམ་དུ་གཞོག་ཏུ་གནང་ངོ༌། །བདག་གི་གནས་དང་འདྲ་ཞེས་བྱ་བའི་གྲོང་ན་ རྣམ་པ་གཅིག་ཏུ་ན་མི་སྟོར་བའི་ཁྱིམ་པ་བརྟན་པོ་ལ་བྱ། གཅིག་ཏུ་སངས་རྒྱས་ཀྱིས་ཕན་པར་གསུངས་པས་རྐྱེན་བྱུང་ན་ཁྱིམ་པའི་གནས་དང་དགོན་པ་གཉིས་འདྲའོ་ཞེས་གནང་བ་ལ་བྱ། འགྲོ་བ་དེས་དེ་ཁྱིམ་གྱི་ནང་དུ་བཞག་སྟེ་དགོས་པའི་ཕྱིར་ཞག་དྲུག་ཏུའོ། །དགེ་སློང་དགོན་པ་ལ་འདུག་པས་མི་རྒོད་ཀྱི་རྐྱེན་ཡོད་ན་ཆོ
Chinese
中间变。对于没有完全圆满的，就像驱逐一样。比丘给沙弥一件衣服后抢回来，就犯了罪，如果抢了沙弥的衣服，就永远摈弃他。比丘从寺庙驱逐比丘，就会堕落。驱逐沙弥，就犯了罪。沙弥驱逐沙弥，就犯了罪。沙弥给比丘衣服后抢回来，也犯了罪。抢夺有三种。扣留、戏弄和永远抢夺三种，下面会讲。我所拥有的，明白的抢夺都包括在这里面。比丘给比丘衣服后，让他做仆人，或者让他做事情，或者引为朋友，如果不能胜任，像把衣服抢回来一样，就会被摈弃。我所想的就是它的残余。比丘给衣服后，不是永远夺走，而是为了让他一时不高兴而抢夺，就犯了罪。损害，比如比丘去游方，在路上被野人或野兽损害，但不放任不管。没有意义地进入，比如比丘去游方，与恶友交往，看邪法，或者失去比丘的戒律，只是这种程度，但不放任不管。因为设置障碍，所以没有堕落。我的弟子或者比丘朋友，像前面两种情况一样，因为有因缘，像不放任不管一样，抢走衣服等扣留，就没有罪过，是抢夺的摈弃。抢夺的摈弃，就是从律藏分别中出现的经。这以下讲六夜的摈弃。如果像我的住所一样的地方有危险，那么住在寂静处的人可以把一件法衣，比丘住在寂静处，有野人等危险的因缘，那么可以把三件法衣中最好的一件寄放在可靠的在家人的家里。像我的住所一样，在村子里，一种情况是指不会丢失的可靠的在家居士。一种情况是指佛陀所说的有利益的，如果出现因缘，那么在家人的住所和寂静处是相同的，这是佛陀允许的。去的人把它放在家里，因为需要，所以是六夜。比丘住在寂静处，如果有野人的因缘，那么
English
The intermediate change. For that which is not completely perfect, it is like expulsion. If a bhikshu gives a shramanera a robe and then snatches it back, he commits an offense; if he snatches the robe of a shramanera, he is forever expelled. If a bhikshu expels a bhikshu from a monastery, he will fall. If he expels a shramanera, he commits an offense. If a shramanera expels a shramanera, he commits an offense. If a shramanera gives a bhikshu a robe and then snatches it back, he also commits an offense. There are three kinds of snatching. Seizing, playing, and permanently snatching, these three will be explained below. The snatching that is clear, saying "mine," is included here. If a bhikshu gives a bhikshu a robe and then makes him a servant, or makes him do work, or leads him as a friend, if he is not able to do so, like snatching back the robe, he will be expelled. What I think is its residue. If a bhikshu gives a robe and does not permanently take it away, but snatches it away in order to make him temporarily unhappy, he commits an offense. Harm, such as a bhikshu going on pilgrimage, and on the road being harmed by wild men or wild animals, but not letting it go. Entering without meaning, such as a bhikshu going on pilgrimage, associating with bad friends, looking at wrong teachings, or losing the precepts of a bhikshu, only to this extent, but not letting it go. Because of creating obstacles, there is no falling. My disciple or bhikshu friend, like the two previous situations, because there is a cause, like not letting it go, snatching away robes etc. and seizing them, there is no fault, it is the expulsion of snatching. The expulsion of snatching, that is, the sutra that appears from within the Vinaya Vibhanga. From here on, the expulsion of six nights will be explained. If there is danger in a place like my dwelling, then a solitary person can have one Dharma robe, if a bhikshu dwelling in a solitary place has a cause of danger from wild men etc., then he can entrust the best one of the three Dharma robes to the house of a reliable householder. A place like my dwelling, in a village, one situation refers to a reliable householder who will not lose it. One situation refers to what the Buddha said is beneficial, if a cause arises, then the dwelling of a householder and a solitary place are the same, this is what the Buddha allowed. The one who goes puts it in the house, because it is needed, so it is for six nights. If a bhikshu dwelling in a solitary place has a cause of wild men, then