English
Completed. The seventh is the Saṃghāṭiseṣa of causing to wash: A bhikkhu causes a bhikkhunī (who is not a relative) to wash, beat, and boil wool, and she does those things. The eighth is the Saṃghāṭiseṣa of touching precious things: A bhikkhu, regarding gold, silver, etc., which are not permissible, touches or causes to be touched with greed, precious things that have not been made permissible, even without the fault of wasting them, and takes possession of them. There are three ways to make it permissible: to have the donor approve of the ownership; to have the attendant acknowledge the ownership; and to bless it. The ninth is the Saṃghāṭiseṣa of having obvious signs: A bhikkhu, for the sake of gain, lends goods, precious things, etc., with obvious signs as capital to a householder who is not a relative, and receives interest from it, amounting to a piece of cloth one fathom long. The tenth is the Saṃghāṭiseṣa of trading: A bhikkhu, for the sake of gain, buys things other than precious things, such as grains and cloths, when they are plentiful, and sells them when they are scarce, to a householder who is not a relative, thereby gaining profit. The third set of ten things: The bowl is not blessed. Holding the bowl after ten days, holding a pair of bowls. Causing to weave without paying, expanding the loom. A bhikkhu takes back the cloth he has given away, entrusted cloth. Taking possession before the time of donation is announced, Being afraid in the monastery, being separated from the robe for more than seven days. Even though the large cloth has been restricted and distinguished, half a month has passed. Taking possession of the gains dedicated to the Saṃgha. Storing medicinal ghee after seven days. Among these ten things: First, the Saṃghāṭiseṣa of holding a bowl: It was established for the group of six bhikkhus. That is, one's own bowl, qualified but not blessed, or blessed, or even if blessed, held for more than ten days due to greed, until the dawn of the eleventh day. Second, the Saṃghāṭiseṣa of seeking an extra bowl: From here to taking back the donation, it was established for the group of twenty bhikkhus. That is, the material, shape, and color are suitable, the capacity does not exceed what a thumb can hold, and even though one already has a usable bowl, one begs from a householder who is not a relative and obtains the bowl. If this bowl is not blessed and more than ten days pass, then one commits the previous Saṃghāṭiseṣa. Third, the Saṃghāṭiseṣa of causing to weave: For a non-relative
Chinese
没有给织工工钱，自己或指定他人织布并获得。第四，增加纺织的舍堕：非亲属的在家众纺织要供养自己的布时，未经施主允许，让其增加超过指定量而获得。第五，强夺给予之物的舍堕：比丘夺取先前给予与自己见解相同的其他比丘的衣服或钵等用具，使其与对方分离。第六，因委托而产生的舍堕：此与寺院的离舍堕二者，在广严城为六群比丘所制。即对于夏季安居的比丘僧团所供养的利养，在夏季期间据为己有，或者分别分配，或者在自恣日之后当天未分配，像这样属于过时之罪三种。如果律中说：因委托而产生的五种衣物，给予病人，为病人，临终，为临终，准备出行而布施。如是说，在自恣日之前，施主委托的利养，对于那些具有因缘者，因因缘之故，在夏末的十日内分别布施没有罪过。在夏季期间，为了说法者的利养，以及为了照顾病人等而布施的利养不属于此列。第七，寺院的离舍堕：比丘离开寺院，即使与加持过的三种法衣分离六夜以内也没有罪过。如果即使没有恐惧，未满六夜，在第七日的黎明升起之时，则舍堕。第八，大布的舍堕：在广严城为众多比丘所制，夏季的法衣大布，自己承诺接受早晚安居中的任何一个，在那之前一个月寻找并获得，是为过早寻找的舍堕。自恣日结束后，持有超过半个月，是为过久放置的舍堕。第九，转为自用的舍堕：在广严城为难陀所制，将在家众为僧团或其他比丘所供养的衣服和钵之类的利养，转为自己所用并占为己有。第十，积蓄的舍堕：在王舍城与圣者毕陵伽婆蹉一同安住时所制，提及七日药是如经中所直接开示的那样。
English
Without paying the weaver, having oneself or someone appointed weave the cloth and obtaining it. Fourth, the abandonment of increasing weaving: When a non-relative householder weaves cloth to offer to oneself, without the donor's permission, having them increase it beyond the designated amount and obtaining it. Fifth, the abandonment of robbing what was given: A bhikkhu robs another bhikkhu who shares his views of robes or bowls, etc., that were previously given, causing them to be separated from the other party. Sixth, the abandonment arising from entrustment: This and the abandonment of leaving the monastery were both established for the group of six in Vaishali. That is, the gains offered to the Sangha residing in the summer, being taken as one's own during the summer, or being distributed separately, or not being distributed on the day after the Pravāraṇā. Thus, there are three offenses of being too early or too late. If the Vinaya says: The five robes arising from entrustment, given to the sick, for the sick, dying, for the dying, and given for those preparing to depart. As it is said, before the Pravāraṇā, the gains entrusted by the donor, for those with the appropriate circumstances, due to those circumstances, there is no fault in giving separately within the ten days of the end of summer. Gains given during the summer for the benefit of the Dharma speaker, and gains given for the care of the sick, etc., are not included here. Seventh, the abandonment of leaving the monastery: A bhikkhu leaving the monastery is allowed to be separated from the three blessed Dharma robes for up to six nights without fault. If, even without fear, the seventh dawn arises without reaching six nights, it is an abandonment. Eighth, the abandonment of the large cloth: Established for many bhikkhus in Vaishali, the large summer robe cloth, having oneself promised to accept either the early or late summer retreat, if one searches and finds it a month before that, it is an abandonment of searching too early. If one holds it for more than half a month after the Pravāraṇā is finished, it is an abandonment of keeping it too long. Ninth, the abandonment of converting what was dedicated: Established for Nanda in Vaishali, converting the gains such as robes and bowls dedicated by householders to the Sangha or other bhikkhus for one's own use and taking possession of them. Tenth, the abandonment of hoarding: Established in Rajagriha while dwelling with the venerable Pilindavatsa, mentioning the seven-day medicine is as directly shown in the Sutra.
Chinese
仅仅是作为范例而已。此处，对于任何超过自身时限的四种药物的持有，是属于储存的舍弃。各自的时限是：如果未经加持，无论四种药物中的哪一种，早上接受后超过中午时分，同样地，下午，红光消退时，黄昏时，以及夜晚的最后时段这四种情况，都是先前接受的，如果超过了之后的时间。如果经过加持，对于适宜的时间，即使未提及加持，早上接受的持有到下午未坏，以及适合时段的，早上加持的超过当日夜晚的结束，以及加持七日的药物在第八日黎明出现时，以及为了维持生命而持有的药物，加持到疾病痊愈为止，即使从疾病中解脱后仍然持有。如果加持到生命终结，则不属于储存。如此，在三十种舍弃堕罪中，在进行补救时，对于夺取加持和寻找钵盂这两者的物品，必须从根本上舍弃。其他的，只需提前舍弃一日即可。第四，关于唯有堕罪的类别，有教义和解释两种。第一是：唯有堕罪九十条。意思是，如果使用，会导致堕入恶趣。由于忏悔这些罪过不需要提前舍弃，所以称为“唯有”。其定义是：具足比丘戒者的违犯，如果以“唯有堕罪”之名进行补救，则可以清净。分类上，在根本经中说：知情与种子，未指定及一再，水与房屋和故意，访客众多盗贼说法。这样以总括的方式开头的九个类别，每个类别都有十条，总共九十条。第二是详细解释，在九个十条中，第一个是知情类别：知情虚妄语，谴责比丘，离间挑拨和悲伤探究也分离，为妇女说法，为未受具足戒者，一同诵经，恶劣处境说堕罪，世俗法上师真实语，嘲笑揭露，轻视学处。如是十条中，第一条是虚妄语的堕罪：在舍卫城，世尊...
English
It is merely an example. Here, holding any of the four medicines beyond their time limit constitutes the abandonment of storage. The respective time limits are: if not blessed, whichever of the four medicines it may be, having received it in the morning, it exceeds noon; similarly, the afternoon, the end of the red light, the dusk, and the last of the night's watches, each of these four, having received the former earlier, if it exceeds the time of the latter. If blessed, for a suitable time, even if blessing is not mentioned, having received it in the morning, holding it until the afternoon without it spoiling, and for a suitable time period, having blessed it in the morning, it exceeds the end of that night, and the medicine blessed for seven days, when the dawn of the eighth day appears, and the medicine held for sustenance, blessed until the disease is cured, even after being freed from the disease, it is still held. If blessed until the end of life, it does not constitute storage. Thus, among the thirty abandonment offenses, when performing remedies, the items of taking back the blessing and seeking the begging bowl must be abandoned from the root. For the others, it is sufficient to abandon them one day in advance. Fourth, regarding the category of offenses that are solely expiatory, there are two aspects: the teachings and the explanations. The first is: The ninety offenses that are solely expiatory. This means that if practiced, they cause one to fall into the lower realms. Since confessing these offenses does not require prior abandonment, they are called "solely." Its definition is: Any transgression of the precepts of one who has taken full ordination, which, if remedied by the name of "solely expiatory offense," can be purified. In terms of classification, in the root text it says: Knowing and seeds, Unappointed and again and again, Water and houses and intentionally, Many guests, thieves, teaching the Dharma. Thus, the nine categories that begin with a general summary, each category has ten, totaling ninety. The second is the detailed explanation. Among the nine sets of ten, the first is the set of knowing: Knowing falsehood, criticizing monks, Sowing discord and sorrowful inquiry also separate, Teaching Dharma to women, to those not fully ordained, Reciting scriptures together, speaking of offenses in a bad situation, Worldly Dharma, teacher, truthful speech, mocking exposure, belittling the basis of training. As such, among the ten, the first is the expiatory offense of false speech: In Shravasti, the Blessed One...
Chinese
关于根本说一切有部，制定了四种因事物而导致的堕罪，即：妄语罪、剩余罪、粗罪、恶作罪。以及六种属于堕罪范畴的妄语罪。此外，比丘明知故犯妄语，且听者理解其含义。其中，四种妄语罪包括：妄语罪的根本罪，无根据或略有根据的剩余罪，明知故犯地将非佛法说成佛法，或将佛法说成非佛法的粗罪，以及在布萨时，当被问及是否清净时，保持沉默以逃避罪过的恶作罪。六种属于堕罪范畴的其他罪包括：顾及情面，诽谤，少食，诬陷，藏匿，轻蔑。第二，恶语中伤的堕罪：除了第五、第八、第九这三条之外，都是对六群比丘制定的。比丘对另一位比丘，以在当时当地被认为是过失的言语，不怀好意地说出，且被对方理解。第三，挑拨离间的堕罪：比丘以挑拨离间的言语，使原本和睦的比丘之间产生分裂。第四，翻旧账的堕罪：两位比丘的争端已被僧团以佛法的方式平息，自己和对方都属于参与平息争端的人，因想要再次挑起争端，说“那场争端并没有完全平息，还需要再次平息”，以翻旧账的方式挑起争端，说了这样的话并且对方理解。第五，为妇女说法的堕罪：对比丘尼制定。在没有其他持戒同伴的情况下，为想要听法的妇女，说了超过五六句她不理解的佛法，比如“诸行无常”等。第六，唱诵的堕罪：比丘以轻浮的心态，与未受具足戒的人一起，用各种音调唱诵佛法。第七，宣说恶行的堕罪：对于犯了根本罪或剩余罪的比丘，在没有被委派的情况下，向非比丘且不精通戒律的人宣说其根本罪或剩余罪，并且对方理解。第八，妄称自己具有超人法的堕罪：比如渔夫种姓的比丘。