Chinese
赐予了。以前当父亲为神您加冕为国王时，您不记得我国内，禁止僧侣和婆罗门不经允许使用草木和水，要随意使用吗？这是对于未完全占有的东西而言的。对于完全占有的东西则不是，这样说了之后。国王说，未完全占有的东西国王又何必赐予呢？国王非常生气，说如果可以杀死不给予就拿取的僧侣，以后就不要那样做了，斥责后就离开了。这样佛陀听闻后，对这件事进行了多种呵斥并制定了戒律。比丘以自己或劝导他人，不是以清净的心，而是以盗心。以真实的手段强行夺取，或暗中偷偷盗取，或以欺骗等手段。在没有错乱认知的情况下，从其他地方的人民或其他拥有者的财产中，盗取价值五摩沙迦的金子，或者从对方财产所有者自己的地方，抢夺或偷盗价值四分之一喀尔沙巴那的东西等，偷盗或抢夺了价值相当的物品，并生起获得的念头时，戒律或戒条从根本上被破坏，从而失败。其中，四分之一喀尔沙巴那相当于五摩沙迦，一摩沙迦相当于八十个铜币。如果按照印度的衡量标准，这个价值相当于一两白银，这是喀什所说的。有些人说相当于八分之一两白银。而且，从自己的地方偷盗时，需要根据当时的情况来衡量价值是否相当。第二，在实际价值不完整的情况下，以盗心从座位上站起来等行为，属于忏悔的罪行。第三，偷盗芥菜籽等颗粒状的东西，姜等根茎，余甘子等果实，幼树等树木，芦苇等灌木，树木等的叶子，青稞等谷物的皮，以及用于沐浴和饮用的水，以及任何生长在水里或旱地的花朵，偷盗田地的边界，或者争吵，或者用篱笆等围起来偷盗田地，或者在大旱时截断别人的田地里的水引到自己的田地里，或者在大雨时反过来，使自己的庄稼长势良好，别人的庄稼受损等。
English
Granted. Previously, when your father, the god, was enthroning you as king, do you not recall that in my land, monks and Brahmins were prohibited from using grass, trees, and water without permission, and were to use them freely? This applies to things not fully possessed. It does not apply to things fully possessed, he said. The king asked, 'If it is not fully possessed, why would the king need to grant it?' The king became very angry and said, 'If it is permissible to kill a monk who takes without being given, then do not do so in the future,' and he scolded him and left. Thus, the Buddha heard this and condemned it in various ways and established precepts. A Bhikshu, either by himself or by inciting others, not with a pure mind but with a thieving mind, by forceful means of coercion, or secretly by stealth, or by deception, etc., without mistaken perception, steals gold worth five mashakas from the property of other people or other owners, or robs or steals something worth a quarter of a Karshapana from the property owner's own place, and when he takes the stolen or robbed object of sufficient value and the thought of having obtained it arises, then the vows or precepts are fundamentally broken, resulting in defeat. Among these, a quarter of a Karshapana is equivalent to five mashakas, and one mashaka is equivalent to eighty copper coins. According to the Indian measurement, this value is equivalent to one silver zho, as Kashyapa said. Some say it is equivalent to one-eighth of a silver zho. Moreover, when stealing from one's own place, it is necessary to consider the value at that time to determine if it is sufficient. Secondly, when the actual value is incomplete, the act of getting up from the seat with a thieving mind, etc., is a sin to be confessed. Thirdly, stealing mustard seeds and other granular things, ginger and other roots, amla and other fruits, saplings and other trees, reeds and other shrubs, leaves of trees, husks of barley and other grains, and water for bathing and drinking, and any flowers that grow in water or on land, stealing the boundaries of fields, or arguing, or enclosing fields with fences, etc., or in times of great drought, cutting off water from other people's fields and diverting it to one's own fields, or vice versa in times of heavy rain, causing one's own crops to thrive and others' crops to be damaged, etc.
Chinese
像房屋和集市一样的地基，以及偷船的想法，从水流中逆流、顺流、直接地偷窃，或者隐藏在地下使船只不被看见，以及木柴等木材，没有给予报酬，同样地，没有给予船只的租金或工资，以及无足的动物，如蛇等，以及两足的人和鸟类等，以及偷窃马、牛等众多足的动物，以及苦行者偷窃他人之物，无论是财物、黄金、白银等任何物品，只要以偷窃的心偷窃任何物品，如果价值足够，则戒律破损，因此会失败。等等词语，被罗网和陷阱等抓住。不是为了自己的利益，而是为了伤害他人的想法而偷窃也会失败。以对两者都没有利益和损害的想法来劈砍和焚烧，是粗罪。如果以慈悲心劈砍，则是轻罪。以对两者都没有利益的想法丢弃，是粗罪。如果以慈悲心丢弃，则是轻罪。价值不足等也会变成粗罪等。如果同伴的钵和法衣等生活用具被盗贼拿走，如果说法后对方给予，则应当接受，或者必须以山谷的价值赎回，如果没有这样做而强行拿走，则是轻罪。第三个是关于非梵行（不净行）的失败。需要守护之物，以及守护之必要性两方面。第一方面是：世尊住在迦兰达迦地方的城市中。当时，名叫善施的居士出家修行。他的母亲说：儿子，你家中有父母的大量财产，如果我们这些仆人老死，一切都会变成国王的财产，所以即使你不能还俗，也留下一点种子吧。于是，他将以前的妻子，具有月经且时机成熟，用珠宝装饰后带回来，并与她行淫。之后不久，国王讲述了三种毒的过患。善施回忆起自己的罪过，感到后悔和不悦。比丘们询问他，他如实回答。此事禀告佛陀后，佛陀以多种方式呵斥善施，并制定了戒律。以持戒者不退失正念的心，对于未被腐烂和虫蛀等损坏的
English
Grounds like houses and marketplaces, and the thought of stealing a boat, stealing upstream, downstream, and directly from the water flow, or hiding it underground to make the boat invisible, and wood such as firewood, without giving payment, similarly, not giving the rent or wages for the boat, and footless creatures like snakes, and bipeds like humans and birds, and stealing many-footed animals like horses and cattle, and ascetics stealing the possessions of others, whether it be wealth, gold, silver, or any object whatsoever, if one steals any object with the intention to steal, and if the value is sufficient, the vow is broken, and thus one is defeated. The word "etc." refers to being caught by nets and traps. Stealing not for one's own benefit, but with the intention to harm others, also results in defeat. Cutting and burning with the intention of neither benefiting nor harming both is a grave offense. Cutting with compassion is a minor offense. Throwing away with the intention of not benefiting either is a grave offense. Throwing away with compassion is a minor offense. Insufficient value, etc., also result in grave offenses, etc. If a fellow practitioner's alms bowl and robes, etc., the necessities of life, are taken by a thief, if the other person gives them after being preached to, it should be accepted, or it must be redeemed at the value of the valley, and if it is forcibly taken without doing so, it is a minor offense. The third is about defeat regarding non-celibacy (impure conduct). The object to be protected and the necessity of protecting it, two aspects. The first aspect is: The Blessed One was residing in a city in the land of Kalandaka. At that time, a householder named Zangjin (Good Gift) had gone forth and was dwelling there. His mother said: Son, in your house there is a great deal of wealth from your parents, and if we servants grow old and die, everything will become the king's property, so even if you cannot return to lay life, leave a little seed. So, he brought back his former wife, who was menstruating and of age, adorned with jewelry, and he engaged in sexual intercourse with her. Not long after that, the king spoke of the faults of the three poisons. Zangjin remembered his faults and felt regret and displeasure. The monks asked him, and he told the truth. When this was reported to the Buddha, the Buddha rebuked Zangjin in various ways and established the precepts. With the mind of a vow-holder who has not lost mindfulness, regarding what has not been damaged by decay and worm infestation, etc.
Chinese
如果以贪恋之心，通过使用任何一个性器官，即三个门中的任何一个，来努力使可用的阴茎穿透皮肤覆盖物，使其尖端进入内部，并且身体感受到最终的性接触的快乐，并且内心接受它，那么誓言就会被破坏，导致失败。如果我，一个修行者，力量弱小且虚弱，而男人、女人或双性人，强行压迫我，并将我或他们的三个门中的任何一个插入，如果我体验到其中的任何快乐，那么誓言也会被破坏，导致失败。第二种情况是，如果肢体，即男性性器官，变得可用，并且欲望是如此强烈，以至于宁愿将毒蛇放入毒蛇的口中而死去，也不愿让身体因破坏誓言而失败或被摧毁，这是圆满的佛陀所教导的。因此，如果真的被蛇杀死，那也是为了保持戒律的清净，因为这有助于阻止我的戒律被破坏，并且为了来世能够投生到更高的境界。破坏戒律是痛苦的，因为来世会投生到三个恶道中，并且它也会阻碍涅槃，因为没有涅槃的福分。第四个是虚假的失败。包括真实的失败，以及除此之外的语言上的过失两种。第一种是，世尊住在广阔的扬邑城猕猴池边。当时发生了大饥荒，以至于父母也不给孩子食物。拥有神通的比丘和长老们，前往富饶繁荣的其他地方，如北方不悦耳之地等，自己吃饱，也喂饱他人。在那里，五百位从渔夫出家的比丘，没有获得神通，因为听闻甚少而无法做到，心想：我们应该宣扬各自的功德来获取供养。他们互相宣扬功德，说：这位获得了入流果等等四果，这位成就了世间道的果实，这位是三藏法师等等，以此获得食物，身体也强壮起来。之后，夏季结束，他们回来，去拜见世尊，首先遇到了阿难陀，阿难陀给其他比丘食物
English
If, with a mind of attachment, one strives to make a usable penis penetrate the skin covering of any of the three doors, so that its tip enters inside, and the body feels the pleasure of ultimate sexual contact, and the mind accepts it, then the vow is broken, leading to defeat. If I, a practitioner, am weak and feeble, and a man, woman, or hermaphrodite, forcibly presses me and inserts me or any of their three doors, if I experience any pleasure from it, then the vow is also broken, leading to defeat. The second case is that if a limb, that is, a male sexual organ, becomes available, and the desire is so strong that it would be easier to put a venomous snake into the mouth of a venomous snake and die, rather than let the body fail or be destroyed by breaking the vow, this is what the complete Buddha taught. Therefore, if one is indeed killed by a snake in that way, it is also beneficial for maintaining the purity of discipline, because it helps to prevent the opportunity for my discipline to be broken, and for the sake of being born in a higher realm in the future. Breaking discipline is painful, because one will be born in the three lower realms in the future, and it will also obstruct Nirvana, because there is no fortune for it. The fourth is the defeat of falsehood. It includes the actual defeat, and two other verbal offenses. The first is that the Blessed One was dwelling near the Monkey Pond in the vast city of Vaishali. At that time, there was a great famine, to the extent that parents would not even give food to their children. The monks and elders who had miraculous powers went to other prosperous and flourishing places, such as the Northern Unpleasant Land, and fed themselves and others. There, five hundred monks who had ordained from fishermen did not obtain miraculous powers, and because they had heard little, they could not do so, thinking: We should proclaim our respective qualities to obtain offerings. They proclaimed each other's qualities, saying: This one has attained the fruit of stream-entry, and so on, the four fruits, this one has achieved the fruit of the worldly path, this one is a master of the three baskets, and so on, thereby obtaining food and strengthening their bodies. Then, after the summer had passed, they came back and went to pay homage to the Blessed One, first meeting Ananda, who gave food to the other monks.
Chinese
如果因为贫乏而感到沮丧，被问到你们僧团的理由是什么时，要如实回答。你们是因为有功德才说的吗？是因为没有才说的吗？即使没有也说吗？对此，比丘们说这样做不合理，佛陀听闻后，以多种方式呵责并制定了戒律。‘我亲眼见到了诸神的身形’，‘我亲耳听到了那位神的声音’，‘我和诸神互相交谈’，这三种话无论说哪一种都会导致堕落。同样，‘我在哪里，诸神就来到那里，我也去到那位神的面前’。同样，说‘我见到了乾闼婆、宝瓶等鬼、螺贝守护者等龙族、多闻子等夜叉、大腹行、食肉鬼、饿鬼，以及具有人身形态的畜生人非人等等的身形’，以及类似的说法，‘我听到了声音’，‘我和他们交谈了’，‘他们来到我的面前，我也去到他们的面前’，无论说哪一种都会导致堕落。从本体上说，初禅等四禅，天眼等六神通，慈等四无量心，以及无漏的预流果等四果，以及进入资粮道等超越之路也可以，如果说‘我获得了这样的功德’，那么，对于理解事物意义且精通学问，具有获得殊胜功德的特殊词语的人来说，在意识没有丧失的情况下，如果说了没有获得却自以为获得的增上慢之语，就会丧失戒律而导致堕落。从前，一位修行者住在寺庙里，以世俗道降伏了烦恼，心想以后不会再生起，经过观察后认为不会再生起，心想并说‘我舍弃了烦恼’。后来到了城市里，看到妇女和敌人等，烦恼再次生起，于是问佛陀：‘我说了未证言证的谎言吗？’佛陀说：‘除了具有增上慢的人以外，以后即使获得了那样的功德也不要说。’就像佛陀说的那样。还有，一位修行者隐藏自己的想法，说自己见到了天神、龙族等等。