English
Whether an influence arises from a particularity or does not arise, thus there are four possibilities. Therefore, regarding the influence of robes and alms bowls: by the very fact that the agent is unblessed, it makes no difference whether the object being acted upon, the robe and alms bowl obtained at the same time or later, is blessed or unblessed; the influence takes effect. Regarding the influence of medicine: by the very fact that the agent is blessed, the object being acted upon influences other things, whether blessed or unblessed. Specifically, if two medicines suitable for morning intake and two medicines like jaggery for the first and seventh days are obtained, and one medicine is blessed while the other is left unblessed, then when the end of the intake time and the seventh day have passed and the dawn of the eighth day has broken, the blessed medicine generates its own power, and the unblessed medicine generates the power of influence, thus creating the abandonment of accumulation. Furthermore, if we consider the case of different times, the medicine for intake is obtained in the morning, and the jaggery medicine is obtained on the first day, for example, and blessed and set aside. In the afternoon, the second medicine for intake and the second jaggery medicine obtained between the second and seventh days, whether blessed or unblessed, it makes no difference; when their respective times have passed, the former generates its own power and the latter generates the abandonment of influence, thus creating a downfall. In particular, the influence of the seventh-day medicine, like jaggery influencing jaggery, requires that the earlier and later medicines be of the same kind; the seventh-day medicine is like that. Because it is said (in the scriptures). For others, it is sufficient that the precepts are of the same kind; it is not necessary for the earlier and later substances to be of the same kind. And medicine for sustaining life is allowed for as long as one lives, so no influence arises. Regarding the influence of offenses: after any of the thirty expiable offenses has occurred, any necessities of life such as robes that are obtained before it is remedied are acceptable. When remedying the earlier offense, not only the substance that caused the offense itself, but also the later items must be abandoned due to the influence of the earlier offense. Because if that offense exists, merely possessing the items is an abandonment. The above is about the faults of holding, separating, and placing, which do not occur for those who are firm, stretched out, or lying down, because these three actions are permitted to them in a relaxed manner. Second, the abandonment of separation is: giving permission for separation to those who are united.
Chinese
未获得且未缝制坚固的僧人，在有怖畏的寺院之外，将所有或任何一件加持过的三法衣放置在住所附近，离开一夜后，第二天黎明升起。第三，舍弃过月：未缝制坚固且没有三法衣中任何一件的僧人，带着希望补足的心情，获得长度达到一肘的法衣材料，且无法覆盖三圈，未经加持，或虽经加持但与污垢和残留物有关联，无论依靠自身力量或污垢力量，经过三十天后，第三十一天的黎明升起。第四，使之洗涤的舍弃：在有痼疾的情况下，与尼姑约定，让她洗涤自己七代以内的非亲属比丘尼的三法衣和坐垫中的任何一件，只是做了洗涤衣服一部分的工作。第五，取衣的舍弃：从这里到后面第六条，都与有痼疾的比丘尼尼尔佳有关。拥有三法衣的比丘从非亲属的比丘尼那里乞讨衣服，获得长度达到能够覆盖三圈的边缘。第六，乞讨的舍弃：拥有三法衣的比丘从非亲属的在家众那里乞讨长度达到能够覆盖三圈的衣服并获得。第七，可以乞讨的舍弃：没有三法衣的比丘从非亲属的在家众那里乞讨，即使给予很多衣服，也只能接受上衣和下裙，如果接受更多，则会堕落。第八，推测乞讨的舍弃：非亲属的在家众心想将这件衣服供养给出施的比丘本人，但实际上没有供养的机会，所以在之前用价值和长度来表达想法并乞讨而获得。第九，分别推测乞讨的舍弃：听到非亲属的男女主人分别推测将一件或多件衣服供养给比丘本人，带着观察是否供养的想法，表达想法并乞讨而获得。有人说，这两者都需要获得超过自己预期的物品。但这是经部的直接指示。
English
A person who has not obtained and has not sewn firmly, outside of a monastery with fear, leaves all or any of the three blessed robes near the residence, and after leaving for one night, the dawn of the next day rises. Third, abandoning the month: A monk who has not sewn firmly and does not have any of the three robes, with the hope of replenishing, obtains a cloth material for robes that reaches the length of one cubit and cannot cover three circles, is not blessed, or although blessed, is associated with dirt and residue, whether relying on one's own power or the power of dirt, after thirty days, the dawn of the thirty-first day rises. Fourth, the abandonment of causing to wash: In the case of having a chronic illness, agreeing with a nun to have her wash any of the three robes and cushions of a non-relative bhikkhuni within seven generations, only doing the work of washing a part of the clothes. Fifth, the abandonment of taking clothes: From here to the sixth, all are related to the bhikkhuni Nirja with chronic illness. A bhikkhu who has three robes begs for clothes from a non-relative bhikkhuni, obtaining the length that reaches the edge that can cover three circles. Sixth, the abandonment of begging: A bhikkhu who has three robes begs for clothes from a non-relative householder that reaches the length that can cover three circles and obtains it. Seventh, the abandonment of what can be begged for: A bhikkhu who does not have three robes begs from a non-relative householder, and even if many clothes are given, he can only accept the upper garment and the lower skirt, and if he accepts more, he will fall. Eighth, the abandonment of guessing and begging: A non-relative householder thinks of offering this cloth to the giving bhikkhu himself, but actually does not have the opportunity to offer it, so before expressing the idea with value and length and begging for it and obtaining it. Ninth, the abandonment of separately guessing and begging: Hearing that non-relative male and female householders separately guess that they will offer one or more clothes to the bhikkhu himself, with the intention of observing whether to offer or not, expressing the idea and begging for it and obtaining it. Some say that both of these need to obtain items that exceed their expected amount. But this is the direct instruction of the sutra.
Chinese
很明显，这是因为没有时间供奉，而提前接受的过失。第十，关于送东西的舍弃：在施主、信使、侍者这三种人（即三个在家之人）中，如果施主送来的不是可以用来买衣服的金银之类的东西，而是信使送给比丘的，如果拒绝接受，那么信使就会把东西交给比丘自己的侍者，让他去准备衣服。如果衣服没有按时做好，比丘可以亲自催促侍者三次。如果还是没有做好，可以三次在能看到的地方不说话，以此来表达不满，这样索要衣服就没有过失。如果做得过分了，得到了衣服，就会构成舍弃。第二组十条：用丝棉做内衬的坐垫，在稀缺的地方只用黑羊毛做坐垫，用两份黑羊毛做坐垫六年，没有用过的做新坐垫，以及符合标准的坐垫，即使有，如果重新制作黑羊毛，找到后在路上走三个俱卢舍的距离。对于比丘尼来说，允许洗羊毛、纺羊毛，接受金银，进行贸易和有明显标志的贷款，专门从事贸易。如上所述的十条中，关于坐垫的五条舍弃是在娘佑为许多比丘制定的。其中：第一，贵重的物品，如丝棉等；第二，在黑羊毛稀缺的地方，只用黑羊毛；第三，黑羊毛超过坐垫的两份。像这样，用这三种材料，自己或委托他人制作新的内衬坐垫，仅仅是铺开这些坐垫，就会构成相应的舍弃。第四，六年期的舍弃：在有旧坐垫的情况下，未经允许，在六年内制作了第二个内衬坐垫并完成。第五，一肘高的舍弃：如果找到了符合标准的坐垫，在制作新坐垫时，即使比旧的小，也要把善逝的一肘（即人的半肘）从旧的坐垫上拆下来，再用到新的坐垫上，否则就构成使用。第六，在路上携带羊毛的舍弃：从这里到贸易地点，这是为五六个僧团制定的。如果带着贪恋之心，携带大量的羊毛等属于自己的物品，在一天之内超过了一个俱卢舍的距离。如果是沙弥之类的，没有携带的同伴，允许在三个俱卢舍之内。从那里开始，直到走完一个俱卢舍的距离，或者有携带的同伴，从一开始就超过一个俱卢舍的距离
English
It is clear that the fault lies in accepting in advance without having time to offer. Tenth, regarding the abandonment of sending things: Among the three people of the benefactor, messenger, and attendant (i.e., three lay people), if the benefactor sends something like gold or silver that cannot be used to buy clothes, and the messenger gives it to the bhikkhu, if he refuses to accept it, then the messenger will give the thing to the bhikkhu's own attendant and have him prepare the clothes. If the clothes are not made on time, the bhikkhu can personally urge the attendant three times. If it is still not done, he can express his dissatisfaction by not speaking three times in a visible place, and there is no fault in demanding clothes in this way. If he does too much, and gets the clothes, it will constitute abandonment. Second set of ten: A cushion made with silk cotton lining, using only black wool for cushions in scarce places, using two parts black wool for cushions for six years, making new cushions that have not been used, and standard cushions, even if there are, if remaking black wool, after finding it, walking three kosa distances on the road. For bhikkhunis, it is allowed to wash wool, spin wool, accept gold and silver, engage in trade and loans with obvious signs, and specialize in trade. Among the ten mentioned above, the five abandonments regarding cushions were established in Nyan-yod for many bhikkhus. Among them: First, valuable items such as silk cotton, etc.; second, in places where black wool is scarce, only black wool is used; third, black wool exceeds two parts of the cushion. Like this, using these three materials, making new lined cushions by oneself or entrusting others, merely spreading out these cushions will constitute the corresponding abandonment. Fourth, the six-year abandonment: In the case of having an old cushion, making and completing a second lined cushion within six years without permission. Fifth, the abandonment of one cubit high: If a standard cushion is found, when making a new cushion, even if it is smaller than the old one, the Sugata's cubit (i.e., half a human cubit) must be taken from the old cushion and used on the new cushion, otherwise it constitutes use. Sixth, the abandonment of carrying wool on the road: From here to the place of trade, this is established for five or six sanghas. If one carries a large amount of one's own belongings such as wool with attachment, exceeding one kosa in one day. If it is a sramanera or the like, without a carrying companion, it is allowed within three kosa. From there, until one has traveled one kosa, or if there is a carrying companion, exceeding one kosa from the beginning.
Chinese
已完结。 第七个是使之洗涤的舍堕：比丘对比丘尼（非亲属）让其洗涤、捶打、煮毛，而她也做了那些事。 第八个是触摸珍宝的舍堕：比丘对于金银等不合法的，在未作合法处理的珍宝，即使没有浪费等罪过，也以贪心触摸或让人触摸，并占为己有。 合法的做法有三种：让施主认可其所有权；让执事承认其所有权；加持。 第九个是带有明显标记的舍堕：比丘对于非亲属的在家众，因贪图利益，为了获得利润，将带有明显标记的商品、珍宝等作为本金借出，并从中获得了一件价值一丈布的利息。 第十个是进行买卖的舍堕：比丘为了贪图利益，对于非亲属的在家众，将珍宝以外的物品，如谷物、布匹等，在多的时候买入，少的时候卖出，从而获得利润。 第三个十事：钵未加持， 过十日持钵，持双钵。 无酬请人织布，扩大织布机。 比丘布施之衣复夺回，寄托之衣。 布施时未到提前占有， 于寺院有怖畏，离衣过七日。 大布虽已作遮止分别，然过半月。 僧众之物据为己有。 药用酥油过七日后储藏。 如是等十事中： 第一，持钵的舍堕：是对于六群比丘制定的。即自己的钵，合格但未经加持，或者已经加持，或者虽已加持但因贪婪，持有超过十日，到第十一日的黎明升起。 第二，寻求多余钵的舍堕：从这里到夺回布施之间，是对于二十乐比丘制定的。即材质、形状、颜色都合适，容量不超过拇指能容纳的量，且自己已经有可以使用的钵，却向非亲属的在家众乞讨，并得到了钵。 此钵若未经加持，超过十日，则犯前一条舍堕。 第三，使之织布的舍堕：对于非亲属的