Chinese
仪轨是圣者虚空藏的。 应当在（其）面前忏悔。 完全舍弃菩提心， 由于贪执和吝啬无法忍受， 对乞讨者不施与， 精进地做喜欢的事时， 对众生无法忍受， 因愤怒而殴打众生， 由于烦恼和与他人相合， 说伪装成佛法。 这是从《学集论》中所说的。 其中第一个失败是： 不予取用三宝的财物而失败。 这其中有六个方面： 关于财物的主人： 经中只说了佛塔、僧伽和四方僧伽，但佛塔代表了佛和法二者，所以是三宝。 在这里，佛是指真正的胜者和佛像等任何一种。 法也是指经文或证悟之法。 僧伽是指有宗派的，而四方僧伽是指没有宗派的。 也就是说，如果是凡夫，则需要四个以上的比丘，如果是圣者，则每个人都是僧伽。 经文中出现的三宝，不应像其他经论中解释的那样，指真正的佛、无漏的灭道和圣者学道者。 因为经文中说了佛塔和四方僧伽，所以像前面说的那样很清楚。 经中说抢夺佛塔的财物，或者供养给僧伽和四方僧伽，所以财物的主人不需要三个都具备，只要是其中之一就可以。 要拿取的财物，因为没有明确说明，所以可以是田地房屋等处所，也可以是食物、饮料和交通工具等任何一种。 对于物品的大小，也没有明确说明，而且获得价值的程度也很困难，所以拿取多少，只要达到构成不予取罪业的最低限度，即被视为是资具即可。 经中说供养给僧伽，所以无论财物的主人是否拥有，只要是通过供养给三宝中的任何一个，那些就是他们的财产。 偷盗者的所依是： 在偷盗僧伽的财物时，自己不属于其中。 关于意乐有二： 认识是： 进入特殊的动机，必须是不迷惑，进入一般的动机，则需要不舍弃疑惑及以上的状态，如果弄错了而偷盗，则不会构成罪业，而是属于不予取的总类。
English
The ritual is that of the noble Akashagarbha. One should sit before (him) and confess. Completely abandoning the mind of enlightenment, Unable to bear attachment and miserliness, Not giving to beggars, When diligently doing what one likes, Unable to bear sentient beings, Beating sentient beings out of anger, Due to afflictions and agreeing with others, Speaking of pretending to be Dharma. These are what are said in the Compendium of Trainings. Among them, the first defeat is: The defeat of taking the property of the Three Jewels without being given. There are six aspects to this: Regarding the owner of the property: The sutra only mentions stupas, sangha, and sangha of the four directions, but the stupa represents both the Buddha and the Dharma, so it is the Three Jewels. Here, the Buddha refers to the actual Victorious One and any kind of Buddha image, etc. The Dharma also refers to the scriptures or the Dharma of realization. Sangha refers to those with a lineage, while the sangha of the four directions refers to those without a lineage. That is, if it is an ordinary person, then four or more monks are needed, but if it is a noble one, then each individual is also a sangha. The Three Jewels that appear in the scriptures should not be taken as explained in other scriptures, referring to the actual Buddha, the unpolluted path of cessation, and the noble ones who are learning. Because the sutra mentions stupas and the sangha of the four directions, it is clear as mentioned earlier. The sutra says robbing the property of the stupa, or offering it to the sangha and the sangha of the four directions, so the owner of the property does not need to have all three, but only one of them is sufficient. The property to be taken, because it is not clearly stated, can be places such as fields and houses, or any kind of food, drink, and vehicles, etc. Regarding the size of the object, it is also not clearly stated, and the degree of obtaining value is also difficult, so how much is taken, as long as it reaches the minimum limit that constitutes the sin of not giving, that is, it is considered as an item of use. The sutra says offering to the sangha, so whether the owner of the property possesses it or not, as long as it is through offering to any of the Three Jewels, those are their possessions. The basis of the thief is: When stealing the property of the sangha, one does not belong to it. Regarding intention, there are two: Recognition is: Entering a special motivation, it must be without confusion, entering a general motivation, then it is necessary not to abandon the state of doubt and above, if one steals by mistake, then it will not constitute a sin, but belongs to the general category of not giving.
Chinese
因为经中如此宣说。动机是：心想这是供养三宝之物，自己也必须永远断绝享用。如果出于慈悲等心，为了他人而盗取，如后文所说，则可能存在无罪的情况。将其他戒律的根本堕罪给予他人是可能的，但将该戒律本身的根本堕罪给予他人是不合理的，因此必须是为了自己而盗取，或者必须是烦恼的动机。有些人认为必须要有贪欲，这并不确定。行为是：经中说“盗取或教唆盗取”，因此自己做和委托他人做是一样的。这又分为未察觉的偷盗和强行抢夺两种，古译中说：“盗取三宝之物”。未经允许拿取的标准是：以获得的意图为准。这方面有盗取佛陀财物的堕罪等三种。第二个根本堕罪是：舍弃正法的堕罪。这方面，两种情况中应舍弃的正法是：经中说，舍弃或阻止宣说声闻的解脱、或独觉的解脱、或大乘的解脱，这是第二个根本堕罪。因为“或”字表示选择，所以是与三乘相符的任何一部经藏。也就是说，在舍弃大乘的情况下，如果舍弃了大乘深奥的意义或力量的某一方面，将会被解释为恶作，并且由于与《菩萨地》和此处舍弃大乘的堕罪相同，因此，大乘是同时宣说深奥和广大的经藏。同样，声闻的解脱是宣说四谛，独觉的解脱是宣说十二缘起等小乘的论藏。对于这些，如果仅仅舍弃了其中意义的一部分，是否会像大乘一样构成恶作呢？如果舍弃大乘经藏意义的一部分构成恶作，那么舍弃宣说声闻和独觉解脱不应构成堕罪，因为舍弃前者比舍弃后者罪过更大，那么没有过失，因为无论上下任何戒律，罪过更大都会构成堕罪的规定。
English
Because it is said so in the scriptures. The motivation is: thinking that this is an offering to the Three Jewels, and one must also permanently cut off one's own enjoyment. If one steals for the sake of others out of compassion, etc., as will be explained later, there may be a case of no transgression. It is possible to give the root downfall of other vows to others, but it is unreasonable to give the root downfall of that vow itself to others, so it must be stealing for oneself, or it must be a defiled motivation. Some say that there must be desire, but this is not certain. The action is: the sutra says "stealing or instigating stealing", so doing it oneself and entrusting it to others are the same. This is divided into two types: unnoticed stealing and forceful robbery. The old translation says: "stealing the property of the Three Jewels." The standard for taking without permission is: based on the intention to obtain. In this regard, there are three types of downfalls, including the downfall of stealing the Buddha's property. The second root downfall is: the downfall of abandoning the true Dharma. In this regard, the true Dharma to be abandoned in two cases is: the sutra says, abandoning or preventing the teaching of the liberation of the Shravakas, or the liberation of the Pratyekabuddhas, or the liberation of the Mahayana, this is the second root downfall. Because the word "or" indicates a choice, it is any sutra collection that is in accordance with the Three Vehicles. That is to say, in the case of abandoning the Mahayana, if one abandons a certain aspect of the profound meaning or power of the Mahayana, it will be explained as a misdeed, and because it is the same as the Bodhisattva Bhumi and the downfall of abandoning the Mahayana in this case, therefore, the Mahayana is a sutra collection that simultaneously teaches the profound and the vast. Similarly, the liberation of the Shravakas is the teaching of the Four Noble Truths, and the liberation of the Pratyekabuddhas is the Abhidhamma Pitaka of the Hinayana, such as the teaching of the Twelve Links of Dependent Arising. For these, if one only abandons a part of their meaning, will it constitute a misdeed like the Mahayana? If abandoning a part of the meaning of the Mahayana sutra collection constitutes a misdeed, then abandoning the teaching of the liberation of the Shravakas and Pratyekabuddhas should not constitute a downfall, because abandoning the former is a greater offense than abandoning the latter, then there is no fault, because the rule is that any vow, whether higher or lower, constitutes a downfall if the offense is greater.