Chinese
即使没有预言，存在本身也是戒律的特征。因此，像不予而取的堕罪，是与自性相关的戒律堕罪；像断绝生机的堕罪，是纯粹的戒律堕罪。这两者并不矛盾。因为具足比丘戒律的，不予而取的堕罪，从产生异熟痛苦的方面来说是自性罪，从违背释迦牟尼佛的戒律方面来说，被安立为戒律堕罪。对此，分别说者认为，堕罪的本体是有形的。如果是别解脱戒的违品罪过，那么就是身语的业。对此，以表诠与非表诠的区分来分为两种。例如，自性罪的加行和结行堕罪，既有表诠也有非表诠。而正行堕罪则普遍是非表诠。在安立戒律罪的情况下，正行也有认为是表诠色的时候，比如阿罗汉相续中的戒律堕罪。对此，在律经的根本中说：如果比丘阿罗汉造作，那么所有这些罪过都是以没有预言的心造作的。如是所说，像这样没有预言，所以不应理成为非表诠色。经藏中说：非表诠、无记皆无。第二，从支分方面来区分，有事物为主和意识为主两种。第一种，比如不行梵行的堕罪。第二种，比如妄语的堕罪。第三，从因果方面来分有三种：加行的加行、加行和正行的堕罪。第一种，是为了造作那个行为而生起心和从座位上站起来等等，仅仅是恶作。而且仅仅是心中闪现的，是应防护的；在身语上表现出来，是应忏悔的恶作。第二种，是实际造作那个行为的身语业。区分而言，他胜和僧残的加行是粗罪，其他所有加行仅仅是恶作。第三种，是那个行为的最终完成。补充说明，粗罪。一般来说，功德的语词粗罪，是指像他胜和僧残一样重大的，以及像堕罪以下一样的轻微的罪过。
English
Even if there is no prediction, existence itself is the characteristic of discipline alone. Therefore, like the defeat of taking what is not given, it is a disciplinary transgression related to nature, and like the transgression of cutting off life, it is a purely disciplinary transgression. These two are not contradictory. Because the defeat of taking what is not given in the lineage of those fully ordained is considered a natural transgression in terms of generating suffering as a result, and a disciplinary transgression in terms of violating the discipline of the Buddha. To this, the Vaibhashikas consider the essence of transgression to be form. If it is a fault that is the opposite of the Pratimoksha vows, then it is an action of body and speech. This is divided into two by the distinction of whether it is expressive or non-expressive. For example, the preparatory and concluding transgressions of a natural offense have both expressive and non-expressive aspects, while the actual transgression is generally non-expressive. In the case of a disciplinary offense, there are times when the actual offense is considered to be an expressive form, such as the disciplinary transgression in the continuum of an Arhat. Regarding this, in the root of the Vinaya Sutra, it is said: 'If a Bhikshu Arhat commits it, then all those faults are committed with an unpredicted mind.' As it is said, such a thing is unpredicted, so it is not reasonable to be a non-expressive form. The Treasury says: 'Non-expressive, unpredicted, do not exist.' Second, dividing from the aspect of limbs, there are two types: those in which the object is primary and those in which the consciousness is primary. The first is like the defeat of engaging in impure conduct. The second is like the transgression of lying. Third, dividing from the aspect of cause and effect, there are three: the preparation for the preparation, the preparation, and the actual transgression. The first is generating the intention to engage in that action and rising from the seat, etc., which is only a misdeed. Moreover, merely arising in the mind is something to be restrained, and appearing in body and speech is a misdeed to be confessed. The second is the action of body and speech that actually engages in that action. In terms of distinctions, the preparation for Parajika and Sanghavasesha is a grave offense, and the preparation for all others is only a misdeed. The third is the final completion of that action. Additional explanation, grave offense. In general, the term 'grave offense' in terms of qualities refers to something as heavy as Parajika and Sanghavasesha, and a minor offense like a transgression below that.
Chinese
按照称作“众多”的规矩，因为以那样的名称来标示五类，所以称为粗罪。这里成为名称的“粗罪”是指粗罪的自性。分类而言，如必定产生胜残或剩余果位的加行粗罪，是为加行之粗罪；虽然在正行之时不产生胜残或剩余果位，但自性与胜残或剩余的加行相似，是为加行之相的粗罪。例如，对人施加必死的武器，但生起后悔的加行等。虽然安住于胜残或剩余的究竟类别中，但因为某些因缘不具足，以致自性属于胜残或剩余的正行部分之罪，是为正行之相的粗罪。例如，杀害具有天人依怙的阿罗汉，以及虽无杀心，但因嗔恨而砍断人的手臂等正行堕罪。第四，从部类的角度来分，有五类：即胜残、剩余、堕罪、忏悔罪和恶作罪。堕罪有两种：必须舍弃该物后忏悔的舍堕，以及不依赖于此类惩罚的单堕。其中，粗罪属于胜残或剩余，而加行的恶作罪也各自属于其部类。从十七事所说的恶作罪，也并非恶作罪部类之外，因此没有不包含在五类中的堕罪，因此，如果是恶作罪，则并非全部都包含在别解脱经的戒条所涵盖的恶作罪中。五类之间的差别也必须从动机的角度来区分。例如，接触妇女，如果是由非梵行之动机引发，则是其加行；如果不是由此引发，则如前往僧残一般，从那方面来说，就属于该类。如是说。第二，支分之义有二：宣说比丘的学处和比丘尼的学处。第一是：比丘的戒律有二百五十三条。即：胜残四条，剩余十三条，舍堕三十条，单堕九十条，忏悔四条，恶作一百一十二条，总计二百五十三条。
English
According to the custom of calling it "numerous," because it is shown by naming the five categories with that name, it is called a gross offense. Here, the "gross offense" that becomes a name refers to the nature of a gross offense. In terms of classification, such as the preliminary gross offense that necessarily produces a defeat or residue, is the gross offense of preparation; although it does not produce a defeat or residue at the time of the actual deed, its nature is similar to the preparation for a defeat or residue, it is the gross offense of the aspect of preparation. For example, applying a weapon that is certain to kill a human being, but generating a remorseful preparation, and so on. Although abiding in the ultimate category of defeat or residue, because some causes and conditions are incomplete, the faults whose nature belongs to the actual part of the defeat or residue are the gross offenses of the aspect of the actual deed. For example, killing an Arhat who has divine support, and the actual downfall of cutting off the arm of a human being out of anger, even without the intention to kill. Fourth, dividing from the perspective of categories, there are five
Chinese
初义：论述总摄三者中，初者为：根本戒四条，即“戒律根本四堕罪”。此谓具足戒的比丘，若犯此四者中任何一条，即使仅隐瞒一刹那，亦将彻底断绝戒律，故称根本堕罪。因其能使对治无力摧毁违品，故称四堕罪。定义为：圆具比丘种姓的违越戒律之堕罪，即给予自身清净之学处后，行持堕罪之行，仅具堕罪之相。何为堕罪？即于彼所依，使相续可复原之无隐瞒，及不可复原之有隐瞒之相。二者广说有四，初者为：不行梵行之堕罪，即“地基支分皆应具，生处道中男根可作用，意念无惭无畏贪欲心，行淫摩擦终获乐受，彼即梵行尽失”。意为：缘起为导师圆满正觉成佛后十三年，于蓬比国，比丘善施因烦恼贪欲之过患，对先前之眷属行淫，故制定此戒。其中，地基、意念、行淫、终结四支中，地基为：所依之境，能生起性交之乐受之支分，即支分皆应具足，即身体过半之生处所摄之口、肛门或尿道三者中任何一者，皆未损毁且具作用。所依为自身男根无病且能作用。意念为无惭无畏且贪执，以欲求受用触乐之意念。行淫为给予所依并摩擦。终结为超过三道之界限而获得乐受，即身体感受乐受且内心执为己有。如是支分具足，则成不行梵行之堕罪之本体。如萨迦大师所言：“口唇齿及皮肤外，宝珠若越即为堕，余者依情况，粗大或僧残。”二者为不与取之堕罪，即“盗取之物乃他人之财物，意念为自身活命而盗取”。
English
Firstly, among the three categories of teachings, explanations, and summaries, the first is: the four root precepts, namely, "the four defeats that are the root of the vows." This means that a fully ordained bhikshu who commits any of these four, even if concealing it for a single moment, will have their vows completely severed. Therefore, they are called root defeats. Because they render the antidotes powerless to overcome the opposing forces, they are called the four defeats. The definition is: a transgression of the precepts of a fully ordained bhikshu lineage, which, after giving oneself the training for purification, engages in the act of defeat, possessing only the characteristic of defeat. What is defeat? It is the characteristic of being able to restore the continuum on that basis without concealment, and the impossibility of restoration with concealment. The second, the detailed explanation, has four parts. The first is: the defeat of unchaste conduct, namely, "The basis and limbs must all be complete, the male organ must be able to function in the birth passage, with a mind of shamelessness, fearlessness, and desire, the act of intercourse culminates in the attainment of pleasure, thereby completely losing the practice of chastity." This means that the origin is that thirteen years after the Teacher attained complete enlightenment in Shongbi, the bhikshu Good Giving, due to the fault of the defilement of desire, engaged in unchaste conduct with his former family, and thus this precept was established. Among the four limbs of basis, intention, act, and culmination, the basis is: the object of reliance, the limb that can generate the pleasure of sexual intercourse, that is, all the limbs must be complete, that is, any of the three passages of the mouth, anus, or urethra belonging to the birth passage that is more than half of the body, is undamaged and functional. The support is one's own male organ, healthy and able to function. The intention is without shame or fear and with attachment, with the intention of wanting to experience the pleasure of touch. The act is giving to the object of reliance and rubbing. The culmination is obtaining pleasure after exceeding the boundary of the three paths, that is, experiencing pleasure with the body and grasping it as one's own with the mind. If such limbs are complete, then it becomes the substance of the defeat of unchaste conduct. As Sakya Master said: "If the jewel passes beyond the lips, teeth, and skin, it is a defeat. The rest depends on the circumstances, either gross or a sangha residue." The second is the defeat of taking what is not given, namely, "The object of theft is another's property, the intention is to steal for one's own livelihood."
Chinese
以盗心。因在具有地点、时间和价值的条件下偷盗。最终亲自偷盗或教唆他人偷盗，并彻底获得赃物。这是说，起因是王舍城中的诺坚比丘为了建造自己的房屋而偷盗了未生怨王的木材，因此制定了戒律。有四个分支。基础是：属于与自己和财物不同的其他人的财产。物品不是食物或墓地物品等低劣之物。地点是在某个地点，在某个时间，在一个行为中，偷盗者和被偷盗者都认为价值完整。其标准是，《五十颂》中说：“偷盗四分之一喀沙巴那，偷盗此物，戒律即被破坏。”因此，四分之一喀沙巴那是价值的标准。而且，在印度，将烧焦的客人灰烬视为珍贵之物，因此与客人灰烬的价值相比：一个卡卡尼有二十个客人灰烬。四个卡卡尼是一个玛沙卡，即八十个客人灰烬。二十个玛沙卡是一个喀沙巴那，即一千六百个客人灰烬。其四分之一，四百个客人灰烬，即五个玛沙卡是价值的标准。一般来说，多少玛沙卡算作一个喀沙巴那的标准并不确定。但在此，根据根本律藏，中间的标准是五个玛沙卡。如果以黄金的价值来计算：卡卡尼是古尼扎，即黑头玛茹。四个是玛沙卡，即两份黄金塞巴。五个是四分之一喀沙巴那，即十份黄金塞巴。因此，这里可以推断出大约五卡尔的价值标准。因为在没有饥荒的时候，二十个黄金塞巴被用作一斗，而一斗不能买到十卡尔的粮食。想法是认为那是别人的财产，或者犹豫不决，动机是为了自己生存而想偷盗。行为是具有完整价值的物品，通过身语的行为而完成，从而开始偷盗。最终，无论是自己偷盗，还是教唆他人偷盗，或者通过任何手段，使被偷盗的物品与主人分离，并以占有的方式产生获得的念头。第三个是断命的失败：断命的基础是没有认错其他的人。想法是想杀，知道那是被杀的对象。行为是开始杀戮而不停止。最终是生命力中断，或者教唆杀戮，随喜赞叹等作为条件。
English
With the mind of stealing. Stealing by combining place, time, and complete value. Ultimately, stealing oneself or causing others to steal, and completely obtaining the stolen goods. That is to say, the basis of the discussion is that in Rajagriha, the monk Norchen stole the wood of Ajatashatru in order to build his own house, and therefore the precept was established. There are four branches. The basis is: property belonging to other people who are different from oneself and one's property. The object is not something inferior such as food or cemetery objects. The place is where, at that time, in one action, both the stealer and the stolen consider the value to be complete. Its standard is: In the "Fifty Verses," it says, "Stealing a quarter of a Karshapana, stealing that, the discipline is broken." Therefore, a quarter of a Karshapana is the standard of value. Moreover, in India, the ashes of a burnt guest are considered precious, so compared to the value of a guest's ashes: One Kakani has twenty guest ashes. Four Kakani is one Mashaka, that is, eighty guest ashes. Twenty Mashaka is one Karshapana, that is, one thousand six hundred guest ashes. A quarter of that, four hundred guest ashes, that is, five Mashaka is the standard of value. In general, how many Mashaka make a Karshapana is not definitively determined. But here, according to the Root Sutra, the middle standard is five Mashaka. If calculated in terms of gold value: Kakani is Gunja, that is, black-headed Maru. Four of those are a Mashaka, that is, two gold Seba. Five of those are a quarter of a Karshapana, that is, ten gold Seba. Therefore, it can be inferred here that the standard of value is about five Khal. Because in times without famine, twenty gold Seba were used as one Dousho, and one Dousho could not buy ten Khal of grain. The thought is to perceive that it is someone else's property, or to hesitate, the motivation is to want to steal for one's own survival. The action is an object of complete value, accomplished through the actions of body and speech, thus beginning to steal. Ultimately, whether stealing oneself, or causing others to steal, or by any means, separating the stolen object from its owner, and generating the thought of obtaining it in a possessive manner. The third is the defeat of taking life: The basis of taking life is not mistaking another person. The thought is to want to kill, knowing that it is the object to be killed. The action is to begin killing without stopping. The ultimate result is the interruption of the life force, or causing killing, rejoicing, praising, etc. as conditions.