Chinese
未作区分而放置。如果第四天找到一件衣服，那么之前的那件衣服在过了十天后就可以进行区分，据说在此之前不能区分。有些情况下，一旦找到后一件衣服，就可以立即进行区分。据说，如果像第五天那样，将之前的衣服供养给他人等，那么那个区分不会消失。第一种说法不合理，因为区分的力量没有持有或放弃十天的必要。因为在未满十天之前不能区分，过了十天之后也不能区分。承认前一种说法。第二种说法也不合理，因为据说“即使是后来加入的也会消失”。不仅如此，即使意识自然存在而消失，后来加入的区分也会消失。那么，如何进行区分呢？如果存在用于区分的衣服，那么像那样的东西就会在其他衣服上产生区分，药物和钵也同样如此。同样，用于区分持有或放弃十天的区分，对于其他持有或放弃十天的区分来说，不能区分作为对立面的放弃的区分。作为对立面的放弃也同样如此。如果有人问是否确定，那么对于七天的药物来说，只能区分内部相似的种类，不能区分其他的，就像酥油只能区分酥油，而不能区分红糖等。有些肉类有区分者，分为特殊和非特殊两种，也有被区分者，分为特殊和非特殊两种。如果是衣服的区分者，那么一定是没有加持过的。如果是药物的区分者，那么一定是有加持过的。用于区分的衣服，从区分加持过的被区分者的角度来看，是特殊的区分者；从区分未加持过的角度来看，是非特殊的区分者。据说，加持过的被区分者是特殊的被区分者，未加持过的被区分者是非特殊的被区分者，这种说法不合理。因为用于区分的衣服，一定是特殊区分者和非特殊区分者的共同基础。因为从区分加持过的角度来看，是特殊的区分者；从区分未加持过的角度来看，是非特殊的区分者。而且，印度学者也没有说明特殊区分者和非特殊区分者的区别。第四个问题是反驳。
English
It is placed without distinction. If a garment is found on the fourth day, then the previous garment can be distinguished after ten days have passed, it is said that it cannot be distinguished before that. In some cases, as soon as the later garment is found, it can be distinguished immediately. It is said that if, like on the fifth day, the previous garment is offered to others, etc., then that distinction will not disappear. The first statement is unreasonable because there is no need for the power of distinction to hold or abandon ten days. Because it cannot be distinguished before ten days have passed, and it cannot be distinguished after ten days have passed. The former statement is admitted. The second statement is also unreasonable, because it is said that "even what is added later will disappear." Moreover, even if consciousness naturally exists and disappears, the distinction that is added later will disappear. So, how is distinction made? If there is a garment used for distinction, then something like that will create distinction in other garments, and the same is true for medicine and begging bowls. Similarly, the distinction that distinguishes holding or abandoning ten days, for other distinctions of holding or abandoning ten days, cannot distinguish the distinction of abandonment as an opposite. The abandonment as an opposite is also the same. If someone asks if it is certain, then for seven-day medicine, only internally similar kinds can be distinguished, and others cannot be distinguished, just as ghee can only distinguish ghee, and not brown sugar, etc. Some meats have distinguishers, divided into special and non-special, and there are also distinguished, divided into special and non-special. If it is a distinguisher of garments, then it must be unblessed. If it is a distinguisher of medicine, then it must be blessed. The garment used for distinction, from the perspective of distinguishing the blessed distinguished, is a special distinguisher; from the perspective of distinguishing the unblessed, it is a non-special distinguisher. It is said that the blessed distinguished is a special distinguished, and the unblessed distinguished is a non-special distinguished, which is unreasonable. Because the garment used for distinction must be the common basis of special and non-special distinguishers. Because from the perspective of distinguishing the blessed, it is a special distinguisher; from the perspective of distinguishing the unblessed, it is a non-special distinguisher. Moreover, Indian scholars have not explained the difference between special and non-special distinguishers. The fourth question is a refutation.
Chinese
关于衣物相关的共同之处是：如果存在应舍堕罪，在进行忏悔时，仅仅因为拥有后来获得的同类或不同类的物品，就必须舍弃。如此确定吗？如果衣物小于一肘，则不必舍弃，因为会觉得像是碎布，不会产生对衣物的执着。僧众拥有的也不必舍弃。如果那时没有要舍弃的物品，是否需要寻找后舍弃呢？进行舍堕罪的忏悔时，没有要舍弃的物品，这本身就是舍弃的主要内容，因此不必寻找后舍弃。第五个，与前三个相关的共同之处是：这三种持有、分离、放置的舍弃，不会发生在已行坚固布施的比丘身上，因为已行坚固布施的力量使其变得宽容。对于他来说，乞求的舍弃等也不会发生，但为什么这里不说明呢？因为这里说的是律经分别中讲述的三种，而乞求的舍弃等不发生，会在禀白时出现，因此会在坚固布施时讲述。 第二，非共同之处有三个十个一组，第一个的总结是：持有、分离、放置，以及，放入水中、接受，乞求和上衣、下衣一起，将价值分别转让。也就是说：做什么会导致持有衣物的应舍堕罪呢？作为基础，持有的物品是符合标准的、尺寸合适的、自己的衣物。未经加持，或者加持后仍有污垢。作为所依的补特伽罗，是未行坚固布施的比丘。在没有错乱的认知和为了自己持有的意愿下，通过自身力量或污垢的力量，持有十天，最终在第十一天黎明升起时，会导致持有的应舍堕罪。对于真心献给他人，以及加持为剩余或所需物品，以及已行坚固布施的人，这不会发生。加持剩余物品是：尊者请听，我，名为某某的比丘，将这件剩余的、可以的、未做的、可以做的、适合做的法衣，献给堪布作为堪布的，请堪布信任并持有。
English
The commonality related to clothing is: If there is an offense of abandonment, when confessing, it is necessary to abandon merely because one possesses similar or dissimilar items acquired later. Is this certain? If the clothing is smaller than one cubit, it is not necessary to abandon it, because it will be perceived as scraps, and attachment to clothing will not arise. What is owned by the Sangha also does not need to be abandoned. If there is no object to be abandoned at that time, is it necessary to search for it and then abandon it? When confessing the offense of abandonment, the absence of an object to be abandoned is the main thing to be abandoned, so there is no need to search for it and then abandon it. The fifth commonality related to the first three is: These three abandonments of holding, separating, and placing do not occur for a monk who has undergone the solid distribution, because the power of the solid distribution makes him tolerant. For him, the abandonment of begging, etc., does not occur, but why is this not shown here? Because here we are talking about the three that are taught from the occasion of the Vinaya-vibhanga, and the non-occurrence of the abandonment of begging, etc., will occur at the time of reporting, so it will be explained at the time of the solid distribution. Secondly, the uncommon features are in three sets of ten, the summary of the first is: Holding, separating, placing, and, putting into water, receiving, begging, and upper garment, lower garment together, transferring the value separately. That is to say: What will cause the abandonment of holding clothes? As a basis, the object of holding is clothing that is suitable, of the right size, and one's own. Not blessed, or blessed but still stained. As the person of support, it is a monk who has not undergone the solid distribution. With undistorted perception and the intention to hold for one's own benefit, holding it for ten days by one's own power or the power of stains, finally, at the dawn of the eleventh day, it will lead to the abandonment of holding. This does not occur for those who sincerely dedicate it to others, and bless it as surplus or necessary items, and those who have undergone the solid distribution. The blessing of surplus items is: Venerable ones, please listen. I, the monk named so-and-so, dedicate this surplus, permissible, unmade, permissible to make, suitable to make Dharma robe to the abbot as the abbot's, please the abbot trust and hold it.
Tibetan
གྱིའོ། །རྐྱེན་ཇི་ལྟ་བ་བཞིན་དུ་བགྱིའོ། །ཞེས་ལན་གསུམ་དུ་བརྗོད་སློབ་དཔོན་སོགས་ལ་འདོན་པ་པོ། མཁོ་བའི་ཡོ་བྱད་བྱིན་གྱིས་བརླབ་པ་ནི། བཙུན་པ་དགོངས་སུ་གསོལ། བདག་མིང་འདི་ཞེས་བགྱི་བའི་གོས་འདི་བདག་དང་ཚངས་པར་མཚུངས་པར་སྤྱོད་པ་རྣམས་ཀྱི་མཁོ་བའི་ཡོ་བྱད་ཀྱི་གོས་སུ་བྱིན་གྱིས་བརླབ་བོ། །ཞེས་ལན་གསུམ་བརྗོད་དོ། །དེ་ཉིད་ལྷུང་བཟེད་ལྷག་པ་ལ་ཡང་མཚུངས་སོ། །ཤན་ལ་དབྱེ་ན་བཞི་སྟེ། ཞག་ཤན་ཡིན་ལ་བྱིན་གྱིས་མ་བརླབས་པའི་ཤན་མ་ཡིན་པ་དང་། བྱིན་གྱིས་མ་བརླབས་པའི་ཤན་ཡིན་ལ་ཞག་ཤན་མ་ཡིན་པ་དང་། གཉིས་ཀ་ཡིན་པ་དང་། གཉིས་ཀ་མ་ཡིན་པའི་ཤན་ནོ། །དང་པོ་ལ་གཉིས་ལས། དང་པོ་བརླབས་པས་བརླབས་པ་ལ་བརྡེག་པའི་ཤན་ནི། ཞག་བདུན་པའི་སྨན་བུ་རམ་ལྟ་བུ་གཅིག་ཚེས་གཅིག་ལ་བྱིན་གྱིས་བརླབས། ཚེས་གཉིས་ལ་རིགས་འདྲ་ཕྱི་མ་གཅིག་བྱིན་གྱིས་བརླབས་ནས་བཅངས་ན་སྔ་མས་ཞག་བདུན་འདས་པ་ནི། ཕྱི་མས་ཞག་བདུན་མ་ལོན་ན་ཡང་ལོན་པའི་དོད་བྱས་ནས་གཉིས་ཀ་ལ་བརྟེན་པའི་ལྟུང་བ་འབྱུང་བ་ལྟ་བུའོ། །གཉིས་པ་མ་བརླབས་པས་མ་བརླབས་པ་ལ་བརྡེག་པའི་ཤན་ནི། འཆང་བ་གཉིས་ཀྱི་སྐབས་སུ་ཚེས་གཅིག་ལ་གོས་སམ་ལྷུང་བཟེད་གཅིག་རྙེད། ཚེས་བརྒྱད་ལྟ་བུ་ལ་གཞན་གཅིག་རྙེད་དེ་སྔ་ཕྱི་གཉིས་ཀ་བྱིན་གྱིས་མ་བརླབས་པར་བཅངས་ན། སྔར་རྙེད་པ་དེ་ཞག་བཅུ་འདས་པ་ན་ཕྱི་མས་ཞག་བཅུ་མ་ལོན་ཡང་ལོན་པའི་དོད་བྱས་ནས་གཉིས་ཀ་ལ་ལྟུང་བ་འབྱུང་བ་ལྟ་བུའོ། །ལྟུང་བ་འདི་སྨན་ལ་མེད་དེ་ཕྱི་མ་མེད་གོང་དུ་སྔ་མ་ལ་ལྟུང་བ་བྱུང་ཟིན་པའི་ཕྱིར། མུ་གཉིས་པ་ནི། ཚེས་གཅིག་ལ་སྨན་ནམ་གོས་སམ་ལྷུང་བཟེད་གཉིས་རྙེད་པ་ལས་གཅིག་བྱིན་གྱིས་བརླབས། གཅིག་བྱིན་གྱིས་མ་བརླབས་པར་རང་རང་གི་ཞག་དུས་འདས་པར་བཅངས་ན། བྱིན་གྱིས་མ་བརླབས་པ་དེས་བརླབས་པ་ཤན་གྱིས་གོས་ནས་ལྟུང་བ་གཉིས་འབྱུང་བ་ལྟ་བུའོ། །འདི་བརླབས་པའི་ཤན་ཡིན་གྱི་ཞག་ཤན་མ་ཡིན་ནོ། །མུ་གསུམ་པ་ནི། ཚེས་གཅིག་ལ་གོས་སམ་ལྷུང་བཟེད་གཅིག་རྙེད། དེ་བྱིན་གྱིས་མ་བརླབས་པར་ཚེས་གཉིས་ལ་ཕྱི་མ་གཅིག་རྙེད་དེ། བྱིན་གྱིས་བརླབས་ན་སྔ་མས་ཞག་བཅུ་ལོན་པ་ན་ཕྱི་མ་བྱིན་གྱིས་བརླབས་པས་ཞག་བཅུ་མ་ལོན་ཡང་ལོན་པའི་དོད་བྱས་ནས་ཤན་གྱིས་གོས་པས་བྱིན་གྱིས་བརླབས་པའི་ཤན་དང་ཞག་ཤན་གཉིས་ཀ་ཡིན་པ་ལྟ་བུའོ། །འདི་སྨན་ལ་མེད་དེ་སྔ་མ་བྱིན་ལེན་བྱས་ན་ལྟུང་བ་བྱུང་ཟིན་པའི་ཕྱིར་རོ། །མུ་བཞི་པ་ནི། སྤང་ལྟུང་སུམ་ཅུ་ལས་གང་ཡང་རུང་བ་ཞིག
Chinese
如是行之！如其因缘而行之！如是念诵三遍，是向堪布等念诵者所说。 加持所需之物： 僧众请谛听！我名唤此者，此衣为我与梵行者共同使用之所需之衣物，予以加持！如是念诵三遍。 钵盂等剩余之物亦如是。 垢染若分则有四种： 有时是时限之垢染而非加持之垢染，有时是加持之垢染而非时限之垢染，有时二者皆是，有时二者皆非之垢染。 初者有二： 初者，以加持物触及加持物之垢染，如七日药丸红糖等，初一加持，初二又加持一个同类之物后持有，前者七日已过，后者虽未满七日，然以前者可充当已满之数，依于二者而生起堕罪。 二者，以未加持物触及未加持物之垢染，如持有二物之时，初一得到一件衣服或钵盂，初八左右又得到另一件，前后二者皆未加持而持有，则先得到之物过十日后，后者虽未满十日，然以前者可充当已满之数，依于二者而生起堕罪。 此堕罪于药物无有，因后者未得之前，前者已生起堕罪之故。 第二种情况是： 初一得到药物、衣服或钵盂二者，其中一件已加持，一件未加持，各自持有超过其时限，则未加持之物以垢染沾染已加持之物，从而生起二种堕罪。 此乃加持之垢染而非时限之垢染。 第三种情况是： 初一得到一件衣服或钵盂，未加持，初二又得到一件，已加持，则前者过十日后，后者虽已加持但未满十日，然以前者可充当已满之数，以垢染沾染，故是加持之垢染与时限之垢染二者皆是。 此于药物无有，因前者已作加持接受，故已生起堕罪之故。 第四种情况是： 三十种舍堕中之任何一种。
English
Thus do! Act according to the circumstances! Recite this three times, which is said to the reciter such as the abbot. Consecrating the necessary items: Monastics, please listen! I, named this, consecrate this robe as a necessary item of clothing for myself and those who practice celibacy together! Recite this three times. The same applies to the remaining items such as the alms bowl. If stains are divided, there are four types: Sometimes it is a stain of time limit but not a stain of consecration, sometimes it is a stain of consecration but not a stain of time limit, sometimes it is both, and sometimes it is neither. The first has two: First, the stain of a consecrated object touching a consecrated object, such as a seven-day pill or brown sugar, one consecrated on the first day, and another similar object consecrated on the second day and then held. If the former has passed seven days, even if the latter has not reached seven days, it can be considered as having reached the number, and a downfall arises based on both. Second, the stain of an unconsecrated object touching an unconsecrated object, such as when holding two objects, one finds a robe or alms bowl on the first day, and another is found around the eighth day. If both the former and latter are held without consecration, then after the first found object has passed ten days, even if the latter has not reached ten days, it can be considered as having reached the number, and a downfall arises based on both. This downfall does not exist for medicine, because the downfall of the former has already occurred before the latter was obtained. The second situation is: On the first day, one obtains two medicines, robes, or alms bowls, one of which is consecrated and the other is not. If each is held beyond its time limit, then the unconsecrated object contaminates the consecrated object with stain, thus causing two downfalls. This is a stain of consecration but not a stain of time limit. The third situation is: On the first day, one obtains a robe or alms bowl, which is not consecrated. On the second day, one obtains another, which is consecrated. If the former has passed ten days, even though the latter has been consecrated but has not reached ten days, it can be considered as having reached the number because of the stain contamination. Therefore, it is both a stain of consecration and a stain of time limit. This does not exist for medicine, because the former has already been consecrated and accepted, so a downfall has already occurred. The fourth situation is: Any of the thirty relinquishment downfalls.