Chinese
又，以势力抢夺和潜伏偷盗，无论哪种都一样。也就是对借款和寄存物进行欺骗，或者用其他欺骗手段，或者不给予而取走，无论是为了自己或他人的利益，还是为了损害他人等而做，都是不予而取。最终是产生获得的念头。也就是，如果让人去抢夺或偷盗，那么仅凭产生这个念头就足够了。例如，自己虽然不知道，但因为指使而杀害了他人，那么在那人死亡之时，指使杀人者就会产生实际的罪过。邪淫的基是四种：不应行淫的对象是：母亲等，以及由母亲守护等的女人和所有男人，以及人妖和比丘尼。非肢体是：除了产门之外的口等。非处所是：像上师等人的附近和佛塔的处所等。非时是：孕妇和处于斋戒期的人等。意乐有三种：想是，从集合来说，需要不迷惑地认识到“在那里集合”，《律经》中说，在不净行的失败中，想迷惑与不迷惑是相同的。《俱舍论释》中说，如果以认为是自己的想法去其他人的妻子那里，就不会成为业道，以及对于某个人的妻子，认为是其他人的妻子而行淫，则说了成为与不成为业道的两种情况。烦恼是，三毒中的任何一种。动机是，想要以不净行来行淫。加行是，努力为此事。最终是，二者交合。妄语的基有两种：所说的基是：见、闻、辨别、了知四种，以及与此相反的四种。所要表达的境是：他人理解意义。意乐有三种：想是将见到的转化为未见到等。烦恼是三种。动机是改变想法后想要说。加行是说，或者以沉默来接受，或者以身体改变的姿势来表示。据说，无论是为了自己还是他人的什么目的而说，都是一样的。这里说，如果委托了妄语、离间语、粗恶语三种，也会变成这三种。在《俱舍论根本释》中，委托了全部四种语
English
Also, whether one steals by force or secretly, it is the same. That is, deceiving with loans and deposits, or using other deceptive means, or taking without giving, whether it is done for the benefit of oneself or others, or to harm others, etc., it is taking without giving. The ultimate is the arising of the thought of obtaining. That is, if one causes others to rob or steal, then merely having this thought is enough. For example, even if one does not know, but because of instructing, another person is killed, then at the time of that person's death, the one who instructed the killing will incur the actual sin. The basis of sexual misconduct is fourfold: objects with whom intercourse is not permitted are: mothers, etc., and women and all men who are guarded by their mothers, etc., as well as hermaphrodites and nuns. Non-limbs are: mouths, etc., other than the birth canal. Non-places are: the vicinity of teachers, etc., and the places of stupas, etc. Non-times are: pregnant women and those who are observing vows, etc. Intention has three aspects: perception is, from the collection, it is necessary to recognize without confusion that "it is assembled there." The Vinaya says that in the defeat of impure conduct, the perception of confusion and non-confusion are the same. The Abhidharmakosha commentary says that if one goes to another person's wife with the thought that it is one's own, it will not become a path of action, and regarding someone else's wife, if one engages in intercourse thinking she is another's wife, then it speaks of the two situations of becoming and not becoming a path of action. Affliction is any of the three poisons. Motivation is the desire to engage in intercourse with impure conduct. Application is striving for that purpose. The ultimate is the union of the two. The basis of false speech is twofold: the basis of what is said is: the four types of seeing, hearing, distinguishing, and knowing, and the four that are the opposite of these. The object to be understood is: others understanding the meaning. Intention has three aspects: perception is transforming what is seen into what is not seen, etc. Affliction is threefold. Motivation is wanting to speak after changing one's mind. Application is speaking, or accepting with silence, or indicating with gestures of bodily change. It is said that it is the same regardless of what purpose one speaks for, whether for oneself or others. Here it is said that if one entrusts the three of lying, divisive speech, and harsh speech, it will also become these three. In the root commentary of the Abhidharmakosha, entrusting all four types of speech