Chinese
因此，应该宣说三次“你们都清净吗？”。第三，如果任何比丘在听受布萨的比丘僧团中，像这样也如前宣说三次，如果存在未忏悔的堕罪，并且明知而不坦白，那么他就会犯明知故妄语的堕罪（恶作罪）。诸位具寿，世尊说，明知故妄语是阻碍增上生和决定胜的法。第四，因此，想要清净堕罪的比丘，如果存在堕罪，并且记得和见到，就应该通过忏悔等方式坦白。如果坦白，他就会触及现证的安乐而住。如果不坦白不忏悔，就不会如此。第五，诸位具寿，我已经念诵了别解脱经的因缘和开端。第六，在念诵开端之后，念诵者我将询问诸位具寿，听受这个布萨的你们，没有犯堕罪，也没有隐瞒，都清净吗？这是第一个问题。是否要问两次或三次“你们都清净吗？”。问三次的必要是，如果人数少，可能听不见或记不住，如果人数多，时间可能不够。如果诸位具寿都清净，那么就这样不说话，就视为如此。第二，宣说波罗夷有六个方面：以总纲的方式宣说，引证宣说波罗夷的教证，详细解释各自的定义，总结，不清净的过患，宣说分类。第一，近事阿难在汇集律藏时，将戒律归纳为三种：总戒、实戒、间戒。第一，以偈颂方式归纳总义，例如，关于堕罪的总义，以偈颂方式归纳的总戒，如“知和种子”等。第二，以偈颂方式归纳实义，如“执持精液、性交、供养、媒人”等。第三，间戒是以偈颂方式归纳的旁义。其中，波罗夷归纳为实义戒，即不应该做“行不净行，偷盗，不杀人，妄语”等。
English
Therefore, it should be proclaimed three times, "Are you all pure?" Thirdly, if any bhikkhu in the assembly of bhikkhus listening to the Uposatha, like this, it should also be proclaimed three times as before. If there is an unconfessed transgression, and knowingly not confessed, then he will commit the transgression of knowingly speaking falsely (an offense of wrong-doing). Venerable ones, the Blessed One has said that knowingly speaking falsely is a dharma that obstructs higher realms and definite goodness. Fourthly, therefore, a bhikkhu who desires to be purified of transgressions, if there is a transgression, and remembers and sees it, should confess through confession and other means. If he confesses, he will touch and abide in the bliss of realization. If he does not confess or repent, it will not be so. Fifthly, venerable ones, I have finished reciting the cause and beginning of the Pratimoksha Sutra. Sixthly, after reciting the beginning, I, the reciter, will ask you venerable ones, you who are listening to this Uposatha, are you all pure, having not committed transgressions and not concealed them? This is the first question. Should I ask twice or three times, "Are you all pure?" The necessity of asking three times is that if there are few people, they may not hear or remember, and if there are many people, there may not be enough time. If you venerable ones are all pure, then by not speaking like this, it is regarded as such. Secondly, there are six aspects to proclaiming the Parajikas: proclaiming in a summary manner, citing the teachings that proclaim the Parajikas, explaining the individual definitions in detail, summarizing, the faults of impurity, proclaiming the classifications. Firstly, when the Venerable Ananda compiled the Vinaya, he summarized the precepts into three types: general precepts, actual precepts, and intermediate precepts. Firstly, summarizing the general meaning in verses, for example, regarding the general meaning of the offenses, the general precepts summarized in verses, such as "knowledge and seed" etc. Secondly, summarizing the actual meaning in verses, such as "holding semen, sexual intercourse, offerings, matchmaker" etc. Thirdly, the intermediate precepts are the side meanings summarized in verses. Among these, the Parajikas are summarized as actual precepts, that is, one should not do "practicing impure conduct, stealing, not killing people, lying" etc.
Chinese
在宣说四种他胜法的场合，这是佛陀所说的。第二，如果律藏不以文字书写，那么如何得知有四种他胜法呢？ 具寿们，这四种导致他胜的法，是在每月两次持律者宣读别解脱经时出现的。第三有四种：行不净行的他胜法，不予而取的他胜法，杀生的他胜法，妄语的他胜法。第一，又如善施和住在寺院的僧侣一样的任何僧侣，与安住于僧侣自性中的僧侣们一起学习戒律，以共同宣读戒律的方式，如果学习相同，如果放弃学习就没有堕落，如果不放弃学习，如果学习退失就没有堕落，如果不使学习退失，而是二者交合行不净行，受用由性行为产生的法，不仅是人，甚至是像母猴一样的畜生所生的处所，也都可以，这个僧侣就成了他胜，不应与他和法和财物受用一起居住。第二，又如具财一样的任何僧侣，在其他人的村庄，即在围墙内居住，或在寺院，即在围墙外居住，男人等不予取，属于偷盗的范畴，如果拿取了像五个摩沙迦一样的财物，无论拿取了多少不予取之物，如果那个僧侣被国王或大臣抓住，对那个僧侣说：‘喂，你这个人是偷偷摸摸的盗贼，是不懂善恶的孩童，是不懂道理的愚人，是靠势力偷盗的人。’这样说着，或者杀掉，或者用铁链等捆绑，或者流放到其他地方都可以，如果僧侣这样不予而取，那么这个僧侣也就成了他胜，不应与他一起居住。第三，又如修行禁行者一样的任何僧侣，对于在母亲的子宫里，从六处生起直到成人的生命，或者仅仅获得身体、生命和意的能力而成为人的生命，如果为了杀害而有意识地用自己的手杀死，或者给那个人武器，或者为那个人寻找其他持武器的人，或者用方法使他死亡
English
In the context of expounding the four pārājikas, this was spoken by the Buddha. Second, if the Vinaya Piṭaka is not written down, how is it known that there are four pārājikas? Venerable ones, these four dharmas that lead to pārājika arise when the Vinaya holders recite the Prātimokṣa Sūtra every half month. Third, there are four: the pārājika of engaging in impure conduct, the pārājika of taking what is not given, the pārājika of killing, and the pārājika of speaking falsely. First, again, any monk, such as Good Giving and a monk living in a monastery, who, together with monks abiding in the nature of monks, learns the precepts, and if the learning is the same by way of reciting the Prātimokṣa together, if he renounces the learning, there is no downfall, if he does not renounce the learning, if the learning is lost, there is no downfall, if he does not cause the learning to be lost, but the two engage in impure conduct, enjoying the dharma arising from sexual intercourse, not only with a human, but even with a creature born in the womb of an animal such as a female monkey, that monk becomes a pārājika, and he should not live together with him in dharma and material possessions. Second, again, any monk, such as Possessor of Wealth, who lives in the village of other humans, that is, inside the fence, or in a monastery, that is, outside the fence, if men and others take what is not given, which is considered stealing, such as five mashakas, no matter how much is taken that is not given, if that monk is caught by the king or a great minister, and they say to that monk: 'Hey, you are a thief who takes stealthily, a child who does not know good and evil, a fool who does not understand reason, a thief who steals by force.' Saying this, they may kill him, or bind him with chains, or banish him to another country, but if the monk takes what is not given in this way, then that monk also becomes a pārājika, and he should not live together with him. Third, again, any monk, such as Ascetic Hider, intentionally kills a human being from the time of the six sense bases arising in the mother's womb until adulthood, or a human being who has only obtained the ability of body, life, and mind, by killing with his own hand, or giving a weapon to that person, or seeking another person to carry a weapon for that person, or causing him to die by means
Chinese
难道没有吗？即使对那人赞美死亡也可以。对他的赞美是这样说的：‘唉，人啊，你活着，即生存，积累罪恶，这不洁净的恶劣身体有什么用？’唉，人啊，你死了比活着更好。’这样说着，在心中想着死亡，希望获得欲望和法衣等，以心中的各种分别念，用多种方式使那人死去吗？对他赞美死亡，而且那赞美等的文章使他死亡时，那位比丘也因此成为被击败者，不应居住。第四是：再者，无论如何，像五百渔夫种姓的比丘，不现见有漏的思、色等五蕴的知识，也不以无漏的知识完全知晓，却声称自己证得了超人的法，如最终涅槃、佛、声闻阿罗汉、圣者，以及四种果位的差别，如入流果等，知晓四谛，现见四谛，见到天神等，并且没有体验离欲的快乐，却改变观念，声称自己知道四谛等，见到天神等。如果那位比丘因这样的虚妄之语而犯了堕罪，想要清净，在其他时候，无论别人问与不问，自己忏悔也好，这样说：‘诸位具寿，我说了我以心不知晓的，我知晓了。我说了我眼未见的，我见到了。’真实的意义是空虚的，即使那意义的种子也是空虚的。在那里，与认识也分离，说了虚妄之语。’如果不是因为增上慢而自夸，那位比丘也因此成为被击败者，不应居住。第四个总结是：诸位具寿，我已经说完了四个被击败的法。第五个不清净的过患是：比丘如果犯了那四个被击败的法中的任何一个，就像最初在家时没有戒律一样，后来发生堕罪的时候也是一样，成为被击败者，不能与比丘们一起居住，也不能在法和财物的使用上拥有自主权，不应居住。第六个是宣说分别：对此，我向诸位具寿
English
Or is there not? Even praising death to that person is permissible. The praise to him is said thus: 'Alas, person, what is the use of your living, that is, existing, accumulating sins, this impure, evil body?' Alas, person, it is easier for you to die than to live.' Saying this, thinking of death in the mind, hoping to obtain desires and robes, etc., with various mental discriminations, causing that person to die in various ways? Praising death to him, and when that composition of praise, etc., causes him to die, that bhikshu also becomes defeated and should not reside. The fourth is: Furthermore, whatever, like five hundred bhikshus of the fisherman caste, does not directly know the five aggregates of consciousness, such as contaminated thought and form, and does not fully know with uncontaminated knowledge, but claims to have attained the supreme human dharma, such as final nirvana, Buddha, shravaka arhat, noble ones, and the distinctions of the four fruits, such as stream-enterer, etc., knowing the four truths, directly seeing them, seeing gods, etc., and not experiencing the bliss of detachment, but transforming the perception, claiming to know these four truths, etc., and to see these gods, etc. If that bhikshu, due to such false words, commits a downfall and wants to purify it, at another time, whether asked by others or not, or repenting himself, says thus: 'Venerable ones, I said that I know what I do not know with my mind. I said that I see what I have not seen with my eyes.' The true meaning is empty, and even the seed of that meaning is empty. There, being separated from recognition as well, he spoke falsely.' If it is not boasting out of arrogance, that bhikshu also becomes defeated and should not reside. The fourth conclusion is: Venerable ones, I have finished speaking about the four defeated dharmas. The fifth fault of impurity is: If a bhikshu commits any of those four defeated dharmas, just as he had no precepts when he was first a householder, so too when that downfall occurs later, he becomes defeated and cannot reside together with the bhikshus, nor can he have autonomy in the use of dharma and material possessions, and should not reside. The sixth is the proclamation of distinctions: Regarding this, I to you, venerable ones,
Chinese
请问你们对此完全清净吗？请问你们对此完全清净吗？这样问两遍三遍。如果诸位具寿对此完全清净，就以不说话来表明，那就是清净了。第三，去除僧残罪有七个方面：以总纲扼要地显示，去除僧残罪的教证依据，各自的定义，总结，解释分类，忏悔的方式，宣布解释分类。第一方面是：将十三条僧残罪归纳为：泄精，触摩即接触，说淫秽语，求供养赞叹，做媒，房屋，大房屋以及无根，略微，僧团分裂，随顺分裂者，毁谤在家众，使人不愉快。第二方面是：诸位具寿，这十三条僧残罪是从半月半月诵读的别解脱经中产生的。第三方面分为两种：从事物产生的，从劝诫产生的。第一种又分为两种：从欲望引发的，从损害引发的。第一种又分为两种：从对内在有情生起贪著引发的，从对外在物品生起贪著引发的。第一种又分为两种：自己追求欲望，允许他人追求欲望。第一种又分为两种：从身体的接触所带来的快乐生起贪著引发的，从言语所带来的快乐生起贪著引发的。第一种又分为两种：自己身体的接触所带来的快乐生起贪著，对他人身体的快乐生起贪著引发的。第一方面是：比如像水沟一样的比丘，如果明知故犯地排出精液，除了在梦中的情况之外，就是僧残罪。第二方面是：再比如像水沟一样的比丘，无论哪一位，因为无惭，想要亲近女人，以想要行淫的心，与能够行淫的女人身体接触，或者从手肘以下的胳膊开始，或者从手肘以上的肩膀开始，或者从头发的辫子开始，或者身体和腿脚等任何肢体和细微部分稍微触摸，并且在各个方向抚摸占为己有，就是僧残罪。
English
I ask, are you completely pure in this? I ask two or three times, are you all completely pure in this? If the venerable ones are completely pure in this, then by not speaking, it is understood as such. Third, there are seven aspects to removing the Sanghavasesa offenses: showing the essence in summary, the scriptural authority for removing the Sanghavasesa, the individual definitions, the conclusion, explaining the classification, the method of confession, and proclaiming the explanation of the classification. The first is: the thirteen Sanghavasesa offenses are summarized as: emission of semen, touching, i.e., contact, speaking obscene words, seeking offerings and praise, acting as a matchmaker, houses, large houses, as well as groundless accusations, slight offenses, schism in the Sangha, siding with the schismatics, disparaging householders, and causing displeasure. The second is: Venerable ones, these thirteen Sanghavasesa offenses arise from the Pratimoksha Sutra recited every half month. The third is divided into two: arising from objects and arising from exhortation. The first is divided into two: arising from desire and arising from harm. The first is divided into two: arising from attachment to internal sentient beings and arising from attachment to external objects. The first is divided into two: pursuing one's own desires and allowing others to pursue desires. The first is divided into two: arising from attachment to the pleasure of bodily contact and arising from attachment to the pleasure of speech. The first is divided into two: arising from attachment to the pleasure of contact with one's own body and arising from attachment to the pleasure of another's body. The first is: for example, a monk like a drain, if he knowingly emits semen, except in the case of a dream, it is a Sanghavasesa offense. The second is: again, for example, a monk like a drain, whoever, being shameless, desires to be intimate with a woman, with the mind of wanting to engage in sexual intercourse, touches the body of a woman capable of sexual intercourse, either from the hand below the elbow, or from the shoulder above the elbow, or from the braid of hair, or slightly touches any limb or minor part of the body, such as the body and legs, and caresses and possesses it in all directions, it is a Sanghavasesa offense.