Chinese
应当这样做。比丘以令人满意的方式行事，阻止从剩余罪中除名，如法敲击犍椎，准备住所等，僧众聚集后，年长者退到一边，脱下两只鞋子，合掌礼拜，蹲坐着，为了从剩余罪中除名，祈请三次，使比丘的僧众之心感到满意，在任何地方，只要有二十名比丘的僧团，就应当将该比丘除名。如果少于二十名比丘的僧团要将该比丘从剩余罪中除名，那么该比丘也没有从堕罪中解脱，而进行除名的那些比丘也应受到谴责，因为对剩余罪进行补救，这就是仪式，即方法。第七，宣说决议：对此，我应向诸位具寿提问：在此自恣中，你们清净吗？没有犯堕罪吗？应提问：在此，你们清净吗？反复提问两三次。如果诸位具寿在此清净，就以不语来表示认可。第四，关于不定罪的遮止有五项：以纲要略说，宣说遮止不定罪的教规，各自的定义，总结归纳，宣说决议。第一项是：纲要中说，如果隐蔽且有庇护，则存在可以行淫和不可行淫两种情况，因此是不定罪有两种。第一种是不定罪，不确定是波罗夷、僧残、堕罪三种中的哪一种。第二种是不定罪，不确定是僧残和堕罪中的哪一种。第二项是：诸位具寿，对于不确定是波罗夷、僧残、堕罪三种中的哪一种，以及不确定是僧残和堕罪中的哪一种的这两种罪行，在半月半月诵读别解脱经时，会从持律者的口诵中出现。第三项分为两部分。第一种不定罪是：例如，如果像乌鸦一样的比丘，与像隐蔽者一样的妇女，在能够行不净行的处所，与一位比丘、一位妇女以及男性、女性、人妖三人隔开，在有墙壁、帷幔、不厚的围墙或任何夜间庇护所的地方，坐在像床和矮床一样的坐具上，可以行淫，如果对比丘
English
This should be done. The bhikshu, having acted in a satisfactory manner, prevents being removed from the remaining offenses, strikes the Ghaṇḍī in accordance with the Dharma, prepares the dwelling, etc., and when the Sangha has assembled, the elder withdraws to the side, takes off his two shoes, prostrates with palms joined, sits squatting, and in order to be removed from the remaining offenses, makes a request three times, and if the mind of the bhikshu's Sangha is satisfied, in whatever place there is a Sangha of twenty bhikshus, that bhikshu should be removed. If a Sangha of less than twenty bhikshus attempts to remove that bhikshu from the remaining offenses, then that bhikshu has not been freed from the offense, and those bhikshus who are performing the removal should also be censured, because the remedy for the remaining offenses, that is the ritual, that is the method. Seventh, the proclamation of the resolution: In this regard, I should ask the venerable ones: In this Pratimoksha, are you all pure? Have no offenses occurred? It should be asked: In this, are you all pure? Ask repeatedly two or three times. If the venerable ones are pure in this, then it is accepted as such by not speaking. Fourth, regarding the removal of the uncertain offenses, there are five: Briefly stated in summary, proclaiming the Vinaya of removing the uncertain offenses, their respective definitions, summarizing and concluding, proclaiming the resolution. The first is: In the summary, if it is secluded and there is protection, there are two uncertain offenses because it is possible to engage in desire and not possible. The first offense is uncertain, not certain which of the three, Parajika, Sanghavasesa, or Pacittiya. The second is uncertain, not certain which of the two, Sanghavasesa and Pacittiya. The second is: Venerable ones, these two offenses, which are uncertain as to which of the three, Parajika, Sanghavasesa, or Pacittiya, and which are uncertain as to which of the two, Sanghavasesa and Pacittiya, will arise from the recitation of the Vinaya-holder when reciting the Pratimoksha Sutra every half month. The third is divided into two parts. The first uncertain offense is: For example, if a bhikshu like a crow, with a woman like a hidden one, in a place where impure conduct can be engaged in, separated from one bhikshu, one woman, and three men, women, and hermaphrodites, in a place with a wall, curtain, thin fence, or any night shelter, sitting on a seat like a bed or a small bed, can engage in impure conduct, if to the bhikshu
Chinese
例如，像在家女萨嘎一样的，对于生命不妄语具有信心的言辞，四种他胜罪，十三种僧残，九十种单堕，这三种法，如果因为他胜罪，或者僧残，或者单堕中的任何一种法而说了，如果像恰嘎一样的比丘如实承认，那么这三种法，或者他胜罪，或者僧残，或者单堕中的任何一种法，就让他忏悔。对于那个比丘，在家女对三宝具有信心，因为具有不妄语的言辞，无论说了三种法中的哪一种法，就让那个比丘对那个法进行忏悔。这被称为不定法第一。不定法第二是：又如夏日嘎一样的比丘，如果与能够行淫的，像供养增长一样的，已婚妇女一起，一个比丘单独与一个妇女在隐蔽有救护的地方，为了行不净行而坐在一个垫子上。如果像夏日嘎一样的比丘，如果像莱杰一样的在家女，具有信心的言辞，说了两种法，或者僧残，或者单堕中的任何一种法，如果比丘如实承认坐在那里，那么这两种法，或者僧残，或者单堕中的任何一种法，就让他忏悔。对于那个比丘，在家女具有信心的言辞，无论说了两种法中的哪一种法，就让那个比丘对那个法进行忏悔，这也是不定法。第四：具寿们，我已经念诵完两种不定法了。第五：对此，我要问具寿们，你们对此清净吗？我要问两次、三次，你们对此清净吗？如果具寿们对此清净，就保持沉默，我就认为你们是清净的。第五部分完整念诵包括五项：三十种舍堕法，九十种单堕法，四种应忏悔法，许多应学法，七种息诤法。第一部分包括三项：正文，结尾。
English
For example, like the laywoman Saga, with words of faith that do not lie for the sake of life, the four defeats, the thirteen remainders, the ninety falls, these three dharmas, if because of a defeat, or a remainder, or any dharma among the falls, it is said, and if a monk like Chaga truthfully admits to sitting, then these three dharmas, or a remainder, or any dharma among the falls, he is made to confess. For that monk, the laywoman has faith in the Three Jewels, because she has words that do not lie, whichever of the three dharmas is spoken, that dharma makes that monk confess. This is called the first of the uncertain dharmas. The second uncertain dharma is: Again, a monk like Sharika, if with a married woman like the nourishment-increasing one, who is able to engage in sexual intercourse, a single monk alone with a woman in a secluded place with protection, sits on a mat intending to engage in impure conduct. If that monk like Sharika, if a laywoman like Legje, with words of faith, speaks of two dharmas, either a remainder or any dharma among the falls, and if the monk truthfully admits to sitting there, then these two dharmas, either a remainder or any dharma among the falls, he is made to confess. For that monk, the laywoman has words of faith, whichever of the two dharmas is spoken, that dharma makes that monk confess, that is also an uncertain dharma. Fourth: Venerable ones, I have finished reciting the two uncertain dharmas. Fifth: Therefore, I ask the venerable ones, are you pure in this? I ask twice, three times, are you pure in this? If the venerable ones are pure in this, then remain silent, and I will consider you pure. The complete recitation of the fifth part includes five items: thirty dharmas of abandonment and falling, ninety dharmas of falling alone, four dharmas to be confessed separately, many dharmas to be learned, and seven dharmas to pacify disputes. The first part includes three items: the main text, the conclusion.
English
Du. The definition is declared. The first part has three: the first set of ten, the second, and the third. The first part has three: the sutra instruction of the precepts, the transmission of reciting the Nissaggiya Pacittiya, and the explanation of each definition. The first part is: In the precepts, the Nissaggiya Pacittiya of holding, the Nissaggiya Pacittiya of separation, the Nissaggiya Pacittiya of placing, the Nissaggiya Pacittiya of causing confusion, the Nissaggiya Pacittiya of taking robes, the Nissaggiya Pacittiya of asking for robes, the Nissaggiya Pacittiya of being appropriate to ask for including the upper and lower garments, the Nissaggiya Pacittiya of estimating the value of robes, the Nissaggiya Pacittiya of estimating individually, and the Nissaggiya Pacittiya of entrusting. The second part is: Venerable ones, these thirty Dharmas of Nissaggiya Pacittiya are recited every half month from the Pratimoksha Sutra. The third part has ten, the first is the Nissaggiya Pacittiya of holding: If a Bhikshu of this order has finished weaving, sewing, and dyeing the Dharma robes, due to the early or late season, in the first or middle month of spring, if he takes out hard cloth, within ten days, except for the Samghati, without being examined, without being allowed, he should cut it off. If he exceeds this limit, at the dawn of the eleventh day, it is a Nissaggiya Pacittiya. The second is the Nissaggiya Pacittiya of separation: If a Bhikshu has finished the Dharma robes and takes out hard cloth, if even for one night, any of the three Dharma robes, the Uttarasanga, the Antarvasa, the Samghati, or any Dharma robe that he himself has blessed, or outside the boundary where there are Dharma robes, until dawn rises, he separates, unless the Sangha allows and blesses, it is a Nissaggiya Pacittiya. The third is the Nissaggiya Pacittiya of placing: If a Bhikshu has finished the Dharma robes and takes out hard cloth, if he obtains an untimely robe and wants to accept it, then that Bhikshu should accept any of these seven robes: a silk robe, a wool robe, a Shana robe, a Zarma robe, a Dugula robe, a Gotampa robe, and a robe in the sun. After accepting, if it is enough or the robe is enough, it should be quickly made into a robe and held after being blessed. If it is not enough, that is, it is not enough to use, and there is hope for other robes to supplement it, then that Bhikshu should place that robe for one month without being allowed. If it is placed beyond this limit, at the dawn of the thirty-first day
Chinese
这是关于放弃衣物的堕落行为。第四，关于让人洗涤的放弃：再如，如果某个比丘让非亲属的比丘尼（直到七代）洗涤自己加持过的法衣和坐垫，或者在任何一个季节（三个季节中的任何一个）使用过的旧衣物，或者让人用颜料煮染，或者像用灰烬拍打一样地捶打，那么这就是放弃的堕落行为。第五，关于接受的放弃：再如，任何像ཉེ་དགའ་一样的比丘，如果从非亲属的比丘尼（直到七代）那里接受羊毛衣物等，除非是交换好坏衣物，否则在拿到衣物时，这就是放弃的堕落行为。第六，关于乞讨的放弃：再如，任何像ཉེ་དགའ་一样的比丘，如果去非亲属的男施主或女施主那里乞讨衣物，除非是在允许的时间，否则这就是放弃的堕落行为。允许的时间是这样的：比丘的法衣被盗贼抢走，或者像遗失衣物一样丢失，或者衣物被火烧毁，或者衣物被风刮走，或者衣物被水冲走，对于这样的戒律，那时就是允许的时间。第七，关于应该乞讨的放弃：再如，如果比丘的衣物被盗贼抢走，或者衣物丢失，或者衣物被烧毁，或者衣物被风刮走，或者衣物被水冲走，那么应该再去非亲属的施主或女施主那里乞讨衣物。如果某个婆罗门或有信仰的施主，因为时机成熟而想要供养许多衣物，那么比丘应该从那位施主那里接受包括上衣和下裙在内的所有必需品。如果接受超过这个数量，那就是放弃的堕落行为。第八，关于要求准备的放弃：例如，为了像ཉེ་དགའ་一样的比丘，非亲属的施主或女施主准备了衣物的价值，比如黄金等，然后说：我用这些衣物的价值，比如黄金等，购买了像这样的羊毛等衣物，如果名叫某某的比丘来了，我就把适合他穿戴的衣物及时地供养给他。如果事先没有邀请那位比丘，也就是没有邀请他作为客人
English
This concerns the downfall of abandoning items. Fourth, the abandonment of causing to wash: Furthermore, if a bhikshu, like Nyeda, causes a bhikshuni who is not a relative (up to seven generations) to wash his blessed Dharma robes and cushions, or old items used in any of the three seasons, or causes them to be dyed with colors, or causes them to be beaten like pounding with ashes, then it is a downfall of abandonment. Fifth, the abandonment of receiving: Furthermore, if any bhikshu like Nyeda receives woolen clothes etc. from a bhikshuni who is not a relative (up to seven generations), except for exchanging good and bad clothes, then at the time of receiving the clothes, it is a downfall of abandonment. Sixth, the abandonment of begging: Furthermore, if any bhikshu like Nyeda goes to a male householder or a female householder who is not a relative and begs for clothes, except for the permitted time, then it is a downfall of abandonment. The permitted time is this: if a bhikshu's Dharma robes are stolen by thieves, or lost like losing clothes, or the clothes are burned by fire, or the clothes are carried away by the wind, or the clothes are carried away by water, then for that precept, that occasion is the permitted time. Seventh, the abandonment of what is appropriate to beg for: Furthermore, if a bhikshu's clothes are stolen by thieves, or the clothes are lost, or the clothes are burned, or the clothes are carried away by the wind, or the clothes are carried away by water, then one should go again to a householder or a female householder who is not a relative and beg for clothes. If a Brahmin or a faithful householder wishes to generously offer many clothes because the time is right, then the bhikshu should take from that benefactor all the necessities, including the upper and lower garments, to the fullest extent. If one takes more than that, it is a downfall of abandonment. Eighth, the abandonment of requesting preparation: For example, for a bhikshu like Nyeda, a householder or a female householder who is not a relative prepares the value of clothes, such as gold, and says: 'With these values of clothes, such as gold, I will buy clothes such as wool, and when a bhikshu named so-and-so comes, I will offer him suitable clothes that are appropriate to wear in due time.' If that bhikshu has not been invited beforehand, that is, not invited as a guest