English
Due to these, through the implication of words, defamation and understanding occur in a defeated manner. Tenth, division of the Sangha: In Rajagriha, it was established concerning Devadatta. A fully ordained monk within the same boundary, mutually dividing the Sangha (excluding himself) that is to be divided with non-Dharmic views, even if prevented by the five means of prevention, without abandoning the deadline of the third pronouncement. The five means of prevention are: the gate of obstruction, the request of the Sangha, and the three acts of pronouncement. The way to generate downfall from this is: at the end of the first four, there is a gross offense each; if one does not give up at the end of the third pronouncement, it is the actual basis of the remainder. It also applies to the latter three. Here, is there a difference between the remainder of division and its immediate (karma)? Yes, there is. For the immediate (karma), a definite hundred thousand Sangha members are required, and the divider must also be a monk. However, the remainder, even if it cannot reach a hundred thousand Sangha members, it is sufficient as long as one participates in its action and does not abandon the deadline of the five means of prevention. Moreover, the divider is not necessarily a monk, because a nun can also produce the remainder of division. Eleventh, siding with the divider: In Rajagriha, it was established concerning the friends of Devadatta, such as the monks Kokalika and others. Any monk who, wanting to help the monk who has entered into the division of the Sangha, sides with him and does not abandon the deadline of the five means of prevention. Twelfth, causing householders to be disgusted: In Shravasti, it was established concerning Nanda and Swift-goer. By engaging in misconduct that violates the precepts, such as playing and enjoying food and drink with women, causing householders to be disgusted and leading to disbelief, when the monk who does this is expelled by the Sangha, he engages in defaming the Sangha that expelled him with false accusations of the four "not going," and does not abandon the deadline of the five means of prevention. Thirteenth, causing displeasure: In Kaushambi, it was established concerning Dunpa. When a monk who has committed an offense, is talked about and remembered, and has attachment, is urged by the Sangha to be corrected in the manner of higher discipline, he says: Whether you are good or bad, do not say anything to me. Merely entering into the basis of causing displeasure, one has not abandoned the deadline of the fifth means of prevention.
Chinese
是党巴。余下的内容在根本的经文中说：住在寂静处是有救护的。这样说了两种不确定的情况。在没有法律帮助的寂静处，在有遮蔽的救护场所，比丘和妇女一起居住的时候，那个地方是否适合非梵行，这有差别。对于那个比丘来说，是犯波罗夷、僧残、堕罪三种中的哪一种呢？或者是不确定犯僧残还是堕罪，或者是不确定事物最终会变成什么。这两种不确定的情况在本论中没有明确出现，因为仅仅住在那里就是堕罪，而它的结果包含在波罗夷、僧残中的任何一种，所以没有单独说明。第三，关于舍堕的分类，有教和说两种。第一是：宣说三十种舍堕。意思是，对于产生堕罪的事物，必须通过舍弃的方式来弥补，如果不弥补，就会导致恶趣的异熟果报，因此称为舍堕。它的定义是：受过比丘戒的人，违犯了戒律而产生的堕罪，如果通过舍堕的名字来弥补，就可以清净。分类有：衣的分类、坐垫等的分类、钵等的分类，每种分类各有十种，总共三十种舍堕。第二是详细解释，分为三个十类。第一是：自己的剩余衣服超过十天持有，与法衣分离超过一天，放置衣物一个月，让比丘尼洗法衣并从她那里拿回衣物，向非亲近的在家居士乞讨衣物，如果给，就拿超过上衣和下衣的量，自己打算给而估量法衣的价格，用价格和尺寸乞讨，提醒并乞讨，将衣物的价格委托给珍宝等。像这样有十种。第一种是持有的舍堕：持有、分离、放置这三种是在聂友（地名）为众多比丘制定的。也就是，没有铺设床铺的人，对于自己拥有自主权的田地的剩余衣服，达到覆盖三个轮廓的边缘的程度，或者如果拥有可以加持的三种法衣，或者即使没有，也没有希望补足法衣，那么达到一肘的程度，没有用自己的名字或任何假名加持，或者即使加持了，也没有痕迹和印记
English
It is the party. The remaining content is stated in the root text: Living in a secluded place is protected. Thus, two uncertain situations are mentioned. In a secluded place without legal assistance, in a sheltered place of protection, when monks and women live together, there is a difference in whether that place is suitable for non-celibate behavior. For that monk, which of the three—Parajika, Sanghavasesa, or expiation—is committed? Or it is uncertain whether Sanghavasesa or expiation is committed, or it is uncertain what the thing will eventually become. These two uncertain situations do not explicitly appear in this treatise, because merely living there is an expiation, and its result is included in any of the Parajika or Sanghavasesa, so it is not explained separately. Third, regarding the category of Nissaggiya Pacittiya, there are two types: teaching and explanation. The first is: Explaining the thirty categories of Nissaggiya Pacittiya. It means that for the things that cause the offense, it is necessary to make amends by means of abandonment, and if it is not made amends, it will lead to the ripening result of bad karma, therefore it is called Nissaggiya Pacittiya. Its definition is: A fully ordained person who violates the precepts and incurs an offense, which can be purified if amended by the name of Nissaggiya Pacittiya. The categories are: the category of clothing, the category of mats, etc., the category of bowls, etc., each category has ten types, totaling thirty Nissaggiya Pacittiya. The second is a detailed explanation, divided into three sets of ten. The first is: Holding one's own extra clothes for more than ten days, being separated from the Dharma robes for more than one day, placing clothes for one month, allowing a Bhikkhuni to wash the Dharma robes and taking back the clothes from her, begging for clothes from a non-intimate householder, and if given, taking more than the amount of the upper and lower garments, intending to give to oneself and estimating the price of the Dharma robes, begging with price and size, reminding and begging, entrusting the price of clothes to precious jewels, etc. Like this, there are ten types. The first type is the Nissaggiya Pacittiya of holding: holding, separating, and placing these three were established for many monks in Nyenyo (a place name). That is, a person who has not spread a bed, for the remaining clothes of the field owned by oneself, reaching the extent of covering the edge of three circumferences, or if one has the three Dharma robes that can be blessed, or even if one does not have them, there is no hope of supplementing the Dharma robes, then reaching the extent of one cubit, not blessed with one's own name or any pseudonym, or even if blessed, there are no traces or marks.
Chinese
因此，无论是凭借自身的力量还是凭借影响的力量，十天过去后，第十一天第一道曙光升起时，就会产生罪过。更不用说多余的衣服了。在自由且暂时拥有的土地上，如果获得了衣服，在十天之内，如果没有以前加持过的衣服，就用自己的名字加持十三种生活用品中的任何一种。如果以前有加持过的衣服，那么就真心诚意地将后来获得的衣服供养给他人，或者将其视为多余或必需的用品来加持。那么，对于产生放弃的未加持的衣服，是否需要依靠自身的力量经过十天呢？不需要。如果先前的未加持的衣服已经过了一到九天中的任何一天，之后又获得了第二件衣服，那么就在同一天，先前的天数的影响会转移到后一件衣服上。因此，先前衣服经过的天数，后一件衣服也必须算作经过了，因为据说：“如果还有其他，那么未加持的影响也会包括在内。”如果仅仅是加持就能消除罪过吗？如果前后两件衣服都加持过，或者在影响混合之前加持了前一件衣服，那么是可以消除的。如果前一件衣服没有加持，那么即使后一件衣服加持了，也无法消除前一件衣服的影响所带来的罪过，因为这是与之后加入的有关。即使加持了前一件衣服，也不会对后一件衣服产生影响，但这并不意味着后一件衣服就得到了加持，就像后一件衣服经过十天时，会依靠自身的力量产生堕落一样。一般来说，影响的种类有四种：衣服的影响、钵的影响、药物的影响和堕落的影响。第一种影响包括：十天的影响和放置一个月的影响两种。这两种影响通常不能作为击打者和被击打者，但在特殊情况下有四种情况：先前获得的放置一个月的衣服，后来凭借获得完整法衣的力量，转化为十天的衣服。如果后一件衣服是在前一件衣服的当天下午获得的，那么就不会产生影响。如果在之后的日子里获得，那么也会产生影响。此外，如果前后两件衣服都是可以放置一个月的衣服，那么性质不会改变。如果后获得的衣服是在之后的一天或同一天获得的
English
Therefore, whether by one's own power or by the power of influence, after ten days have passed, when the first light of the eleventh day rises, a transgression will occur. Needless to say, extra clothes. In a free and temporarily possessed land, if clothing is obtained, within ten days, if there is no previously blessed clothing, bless any of the thirteen necessities of life with your own name. If there is previously blessed clothing, then sincerely offer the later obtained clothing to others, or bless it by considering it as an extra or necessary item. So, for unblessed clothing that generates abandonment, does it need to rely on its own power to pass ten days? No, it is not necessary. If the previous unblessed clothing has passed any day from one to nine, and then a second piece of clothing is obtained, then on that very day, the influence of the previous days will transfer to the later clothing. Therefore, whatever days the previous clothing has passed, the later clothing must also be counted as having passed, because it is said: "If there is another, then even the influence of the unblessed will be included." If merely blessing can eliminate the transgression, if both the previous and later clothing are blessed, or if the previous clothing is blessed before the influence mixes, then it can be eliminated. If the previous clothing is not blessed, then even if the later clothing is blessed, the transgression caused by the influence of the previous clothing cannot be eliminated, because it is related to what is added later. Even if the previous clothing is blessed, it will not affect the later clothing, but this does not mean that the later clothing is blessed, just as when the later clothing passes ten days, it will generate a downfall by its own power. Generally, there are four types of influence: the influence of clothing, the influence of the bowl, the influence of medicine, and the influence of transgression. The first influence includes two types: the influence of ten days and the influence of placing for a month. These two influences generally cannot be used as the hitter and the hit, but in special cases, there are four situations: the previously obtained clothing placed for a month, later transformed into ten-day clothing by the power of obtaining complete monastic robes. If the later clothing is obtained on the same afternoon as the previous clothing, then no influence will occur. If obtained on later days, then influence will occur. Furthermore, if both the previous and later clothing are clothing that can be placed for a month, then the nature will not change. If the later obtained clothing is obtained on a later day or on the same day
Chinese
是否由特殊性导致影响，或者不导致影响，如此共有四种情况。 因此，关于衣服和钵的影响是：通过施加者未加持的事实，无论被施加者自身和同时或之后获得的衣服和钵是否加持，都会产生影响。 关于药物的影响是：通过施加者已加持的事实，被施加者对已加持和未加持的其他事物产生影响。具体而言，如果获得了两种适合上午服用的药物，以及第一天和第七天的药物，如红糖，其中一种药物被加持，另一种未加持，那么在服用时间结束和第七天过去，第八天黎明到来时，加持的药物会产生自身的力量，未加持的药物会产生影响的力量，从而产生积累的放弃。如果考虑时间不同的情况，上午获得了适合服用时间的药物，以及像初一一样获得了红糖药物，并加持后放置。下午获得了第二种适合服用时间的药物，以及第二天到第七天之间获得的第二种红糖药物，无论是否加持，当各自的时间过去时，前者产生自身的力量，后者产生影响的力量，从而产生放弃。特别是第七天药物的影响，就像红糖对红糖施加影响一样，需要前后药物种类相同，第七天药物就是如此。因为（经文中）这样说。对于其他情况，只要戒律种类相同即可，不需要前后物质种类相同。而维持生命的药物，因为允许一直服用到生命结束，所以不会产生影响。 关于堕罪的影响是：在三十种舍堕中的任何一种发生后，在未进行补救之前，无论获得衣服等任何生活用品都可以。当补救之前的堕罪时，不仅是导致堕罪的物质本身，而且之后获得的物品也必须通过之前的影响来舍弃。因为如果存在堕罪，仅仅拥有物品本身就是一种舍弃。 以上是关于持有、分离、放置这三种过失，不会发生在坚硬、伸展、平放的人身上，因为对他们来说，这三种行为是被允许的。 第二，分离的舍弃是：对和合者给予分离的许可。