English
5. A monk causes fear, scatters his belongings, takes back what was given without trust, makes unfounded accusations, is with a woman, and walks without a man. The eighth category, the category of many guests and thieves, is: thieves are also the same. Receiving full ordination before the age of twenty, digging the ground, guests eating for more than four months, speaking without knowing, listening to fights, being silent when innocent, walking without speaking, disrespecting and violating, drinking alcohol, and going to the village in the afternoon at the wrong time. The ninth category, the category of teaching the Dharma, is: traveling in the afternoon with food, passing three houses, sleeping in the room where the king's consort plays, saying that one now knows when reciting sutras, precious needles are broken, making bed legs that exceed the limit, spreading evil-minded cotton on the bed and dividing it, cushions, scabies, large cloths, and Dharma robes exceed the limit. The fourth category, the category of confession, is: outside the monastery, confessing the names of individual offenses with groans, abiding in the category of purification, which is called confession. There are two categories of it: relying on the side of renunciation and relying on the side of householders, making a total of four. The first is: begging for food from a nun in the village and eating it, and in the house, eating what the nun advises without stopping. The second is: begging for what is suitable or unsuitable from the precepts, vows, and offerings and eating it, not wandering in the forest, and begging for food in the monastery and eating it, making four. The fifth category, the category of wrongdoings, is: abiding in the category of minor offenses, which is called wrongdoings. With the distinctions of inner divisions, the one hundred and twelve items included in the discipline of the sutras, if made into categories, there are eight. The first is: the lower garment is not round, raised high, wide, like a cow's nose, the pleats and stakes are not raised, like seven pillars. Not round, long, short, ten kinds of the upper three garments. The second category is: not protecting, head, incoherent speech, eyes wandering, looking for a long time, head drooping, clothes covering, thorns on the shoulders, hands crossed in front of the neck and between the back of the neck, jumping, stretching, chest and heel of the foot standing and walking. Hands resting on the waist, body swaying, hands waving. Head shaking, shoulders, joining and hands together, not doing, twenty kinds of behavior in the realm of householders. The third category is: not spreading on the seat, not
Chinese
标志2，臀部3拍打，腿伸直4交叉，大腿交叉5，脚踝堆叠6，床下腿弯曲7，脚张开坐着8，露出下体9，这些是应避免的九种坐姿。这是第四个部分：不好好接受1，怒容2，一起接受3，不完全接受4，钵斜眼看5，用垫子接6，隐藏先前发生的来接钵7，在其他容器上接钵8，应避免的接受食物有八种。这是第五个部分：违规吃1，一口2，大小3不合适4，张着嘴5，边吃边骂6，啧啧声7，咔咔声8，呼呼声9，噗噗声10，伸舌头吃11，把谷物和糠分开12，挑剔食物的缺点13，一口塞满腮帮子14，鼓起脸颊和牙龈15，咬断剩下的食物16，手上有污垢17，手上有食物18，甩手19，摇摇晃晃20，像佛塔一样分一半21，这二十一种吃法应避免。这是第六个部分：用手嘲笑钵而回头看1，手不要接触被食物污染的水器2，不要倒水3，未经询问倒掉污水和剩余的食物4，不要放在裸露的地面6，垃圾堆旁7，陡峭的地方8，阶梯9上，不要放在垃圾堆10，悬崖11，陡坡12处，不要洗涤。站立13和水流湍急14，这是十四种情况。这是第七个部分：讲经说法时，站立1，躺卧2，赤身裸体3，从前面走却在背后议论4，在大路旁边5，遮盖头部7，倾斜8，手放在脖子9，后背10交叉，系腰带11，戴帽子12，戴发饰13，戴念珠14，头15上缠绕，骑牛16，骑马17，乘坐轿子18和骑乘工具19，穿靴子20，拄着拐杖21，打伞22，携带武器23，佩戴刀剑24，携带弓箭25，穿着盔甲26，这些二十六种情况不应讲法。这是第八个部分：三种修行方式是站立着大小便1，不要在水2和草3上大小便和吐痰，不要爬到比人高的树上，这是唯一的一条。总而言之，比丘的这五类堕罪加起来共有二百五十三种，而比丘尼的五类堕罪，包括其中的细分，总共有三百六十四种，即父母各自共同的四根本罪，以及对于男子来说，触摸，身体接触，隐瞒和阻止，这是比丘尼自己独有的四种罪，这八种罪属于父母部，以及其他堕罪部类。
English
Mark 2, buttocks 3 patting, legs stretched 4 crossed, thighs crossed 5, ankles stacked 6, legs bent under the bed 7, feet open sitting 8, exposing the genitals 9, these are the nine sitting postures to be avoided. This is the fourth section: Not accepting well 1, angry face 2, accepting together 3, not fully accepting 4, looking askance at the alms bowl 5, using a cushion to receive 6, hiding what happened before to receive the bowl 7, receiving the bowl on other containers 8, eight ways of receiving food that should be avoided. This is the fifth section: Eating against the rules 1, a mouthful 2, size 3 inappropriate 4, with mouth open 5, scolding while eating 6, making 'tsuk tsuk' sounds 7, making 'chak chak' sounds 8, making 'hu hu' sounds 9, making 'phu phu' sounds 10, eating with tongue sticking out 11, separating grains from chaff 12, criticizing the faults of food 13, stuffing one's cheeks 14, puffing out cheeks and gums 15, biting off leftover food 16, hands with dirt 17, hands with food 18, shaking hands 19, swaying 20, dividing in half like a stupa 21, these twenty-one ways of eating should be avoided. This is the sixth section: Looking back to mock the alms bowl with hands 1, hands should not touch water containers contaminated by food 2, do not pour water 3, pouring out polluted water and leftover food without asking 4, do not place on bare ground 6, beside garbage heaps 7, steep places 8, on steps 9, do not place in garbage heaps 10, cliffs 11, steep slopes 12, do not wash. Standing 13 and strong currents 14, these are fourteen situations. This is the seventh section: When teaching the Dharma, standing 1, lying down 2, being naked 3, walking in front but gossiping behind 4, beside the main road 5, covering the head 7, leaning 8, hands on the neck 9, back 10 crossed, wearing a belt 11, wearing a hat 12, wearing a headdress 13, wearing a rosary 14, wrapping around the head 15, riding an ox 16, riding a horse 17, riding a palanquin 18 and riding tools 19, wearing boots 20, carrying a staff 21, holding an umbrella 22, carrying weapons 23, wearing swords 24, carrying bows and arrows 25, wearing armor 26, these twenty-six situations should not be used for teaching. This is the eighth section: The three ways of practicing are standing to urinate and defecate 1, do not urinate, defecate, or spit on water 2 and grass 3, do not climb trees taller than a person, this is the only one. In summary, the five categories of offenses for monks add up to two hundred and fifty-three, while the five categories of offenses for nuns, including the subdivisions within them, add up to three hundred and sixty-four, namely the four root offenses common to both parents, and for men, touching, physical contact, concealing, and preventing, these are the four unique offenses of nuns themselves, these eight offenses belong to the parent category, as well as other categories of offenses.
Chinese
还有，作为调解者和无缘无故地不悦之间的七种共同之处，以及接受任何事物等十三种不共同之处，总共二十种。同样地，三十三种舍堕，一百八十种堕罪，十一种忏悔罪，一百一十二种恶作罪，以及其他堕罪等不完整的支分，以及依赖于它们的恶作罪，以及类似于僧残的粗罪等各种相似之处。由于藏地没有比丘尼戒的传承，因此大多数藏文著作中，对于详细阐述别解脱学处的内容，仅仅是略有提及。这里也只是简单地提一下而已。因此，如果这五类堕罪中的任何一种发生了，那么比丘的戒律就会从根本上丧失，就像砍断树木的根，枝条等就没有了存在的依据一样，其他的学处也都会变得毫无意义。同样地，对于比丘尼、式叉摩那、沙弥等出家众和在家众的所有学处，也应该了解。一般来说，舍弃学处的原因有：舍弃学处，死亡，同时出现两种性别，性别改变三次，产生认为没有因果的邪见，这四种是共同的舍弃原因。此外，如果认为未满二十岁的人已经年满二十岁而授予近圆戒，后来发现当年并未满二十岁，即使以胎月补足仍然不足，则舍弃比丘戒；承诺行淫则舍弃式叉摩那戒；性器官消失则舍弃八关斋戒，这些是特殊的舍弃原因。就各个部派而言，赤衣部认为，由于律藏的圣法已经消失，因此舍弃戒律，因为没有设立学处的界限。对此，无著兄弟认为，仅仅如此并不会舍弃原有的戒律，因为证悟的圣法并未消失，也不会新生，因为没有授予的仪式。经部认为，如果发生隐瞒根本堕罪的情况，则舍弃戒律，因为内心因极度的羞愧和无耻而堕落。克什米尔的说一切有部认为，即使发生隐瞒根本堕罪的情况，也不会舍弃戒律，因为只是一方面
English
Also, there are seven commonalities between being a mediator and being displeased for no reason, and thirteen uncommon things such as taking anything, totaling twenty. Similarly, thirty-three expiable offenses, one hundred and eighty offenses of transgression, eleven offenses of confession, one hundred and twelve misdeeds, and other incomplete branches of offenses of transgression, etc., and misdeeds based on them, and various similarities such as the gross offenses of Sanghadisesa. Since there is no lineage of Bhikshuni ordination in Tibet, most Tibetan texts that extensively explain the Pratimoksha precepts only mention it briefly. Here, too, it is only mentioned briefly. Therefore, if any of the four defeats among these five categories of offenses occurs, the Bhikshu's vows are fundamentally lost, just as if the roots of a tree are cut, there is no basis for the branches, etc., to exist, and all other precepts become meaningless. Similarly, it should be understood for all the precepts of Bhikshunis, Siksamana, Sramanas, and other renunciates and laypeople. Generally, the causes for abandoning the precepts are: abandoning the precepts, death, the simultaneous appearance of two genders, gender changing three times, and the arising of the wrong view that there is no cause and effect. These four are common causes for abandonment. Furthermore, if someone who is not yet twenty years old is thought to be twenty years old and is given full ordination, and it is later discovered that they were not yet twenty years old that year, even if the missing months are made up with gestation months, the Bhikshu's vows are abandoned; promising to engage in sexual activity abandons the Siksamana vows; the disappearance of sexual organs abandons the Upavasatha vows. These are specific causes for abandonment. As for the individual schools, the Red Robe school believes that the Vinaya's sacred Dharma has disappeared, so the precepts are abandoned because there are no established boundaries for the precepts. To this, the Asanga brothers believe that merely doing so does not abandon the original precepts because the sacred Dharma of realization has not disappeared, and there is no new birth because there is no ceremony of conferral. The Sutra school believes that if a fundamental offense is concealed, the precepts are abandoned because the mind is corrupted by extreme shame and shamelessness. The Kashmir Sarvastivadins believe that even if a fundamental offense is concealed, the precepts are not abandoned because it is only one aspect.
Chinese
因为以堕罪使戒律完全丧失是不合理的。像这样的人既有戒律，又破戒。有些人认为，就像有些人既有财富又欠债一样，但这是在《广大解》中受到批评的。虽然比丘犯了堕罪，仍然可以保有戒律，但那将变得毫无意义，因为他不能与梵行者同住或共享。如果正确地受持戒律是为了解脱，那么堕罪之人已经使解脱变得遥远。因此，他的戒律就像不存在一样。如是说，因此，在这里也应遵循经部宗的观点。从犯了堕罪之后，戒律是否可以通过忏悔恢复，以及是否允许享用物质和佛法的受用，其界限在于隐瞒之心，即掩盖罪行或想要隐瞒的动机。由这种动机产生的身语行为就是隐瞒堕罪。据说，如果这种隐瞒之心哪怕只生起一瞬间，他将失去所有僧团的受用，并被逐出寺院。如是说：造罪者和破坏家庭者，以及这里的第三种破戒者，应停止争斗，敲击犍稚，像腐烂的水木一样被驱逐。如是说。对于这样的人，有如下的贬低之词：《地藏十轮经》中说：什么样的比丘是无惭且无愧的呢？为了仅仅维持生命而出家于我的教法中，出家后，所有守护别解脱戒律的行为都已丧失，无惭且无愧，不畏惧来世的痛苦，像腹中腐烂且充满污秽的虫子，像听到海螺声的狗一样。总是说谎，没有真实的话语，被吝啬、嫉妒、愚痴和傲慢所控制，远离三种殊胜的业，执着于利养、恭敬和名声，贪恋六境，心被贪欲所扰乱，这样的人被称为无惭且无愧的比丘。等等。过患也是如此。慈氏狮子