English
Do not do anything inappropriate. This is called "mediation," which is an old term. For men, it means "a certain woman is only thinking of you," and so on. For women, it means "that man is saying so," and in this way, they coordinate with each other and eventually meet. The second point is: do not hold gold, do not shave pubic hair, and do not dig the ground. Do not eat without permission, do not store food, and do not discard unclean green grass. As the scripture says: Do not hold gold, do not shave pubic hair, do not dig the ground, do not eat without permission, do not eat stored food, and do not discard unclean green grass. Sixth, the Bhikkhu's precepts also have two trainings: the training of abandonment and the training of practice. The first is: the Bhikkhu's precepts are two hundred and fifty-three. That is, the four root defeats, the thirteen Sanghavasesa, the thirty Nissaggiya Pacittiya, the ninety Pacittiya, and the four Patidesaniya, the one hundred and twelve Dukkata, these five categories of offenses constitute the two hundred and fifty-three precepts. First, the so-called "four root defeats" are unchaste conduct, stealing, killing, and lying. First, regarding the first, the reason for taking the vows and the actual content of the prohibition. First, if a Bhikkhu has not committed offenses such as defeat for twelve years, then in the thirteenth year, because Sakya Good Giving of Sravasti engaged in sexual intercourse with a woman, the Buddha made the first defeat. After that, because the Bhikkhu Sangha engaged in sexual intercourse with female monkeys and so on, the Buddha made the second defeat. Saga Lhazun said: In the twelfth year of the Teacher's teachings, there was no defeat, and everything was fine. After that, for the sake of Good Giving's son, he engaged in sexual intercourse with his wife. The Bhikkhu Sangha also had sexual relations with female monkeys, and the Omniscient One established the basis of the precepts. Second, regarding the actual defeat of unchaste conduct: the basis is that all limbs are suitable to be grasped, inserting the male organ into the reproductive tract, the intention is shamelessness, fearlessness, and lust, the action is rubbing, and finally reaching climax. This is complete degeneration from celibacy. As it is said: basis, intention, action, and result.
Chinese
四种究竟中。第一，无论是人还是非人，是活着的还是半身残缺的尸体，只要它有口和排泄道，即生殖器官的通道，或者任何三个伤口，那个能产生快乐的所依处，所依靠的男根没有损坏且能使用。萨迦的说法是：如果精液、尿液和粪便进入通道，就无法治疗，是恶毒的。比丘被蛇咬伤而失败。如此等等。想法是：无论意识是正确还是错误，都没有羞耻和恐惧之心，并且持续不断地想要通过贪欲之心去触摸，将快乐据为己有。行为是首先进入，中间进行摇动等行为。最终，超过了嘴的边缘，超过了排泄道的皮肤层，超过了排泄道的管道，身体体验到快乐，意识将其据为己有。就像那里所说：如果宝珠超过了嘴唇的边缘和皮肤，就会失败。第二，关于不予取而犯波罗夷，和之前一样分为两种。第一，故事的起因是：在王舍城，一位富有的比丘为了建造自己的房屋，偷了国王的木头，因此制定了戒律。萨迦的说法是：为了建造自己的房屋，比丘诺坚偷了国王阿阇世的木头。因此，制定了这些戒律。如此等等。第二，实际情况是：偷盗的对象是别人的财物。想法是为了自己生存而产生偷盗之心。在合适的时间和地点，偷盗了足够价值的物品。最终，通过偷盗或教唆偷盗而获得。即基础、想法、行为和最终结果四种。第一，不是自己的，而是别人的财物，想法是没有错误的意识，并且持续产生偷盗之心。行为是在别人的地方，在显现的时候，偷盗了足够价值的物品。萨迦的说法是：在那个地方的那个时候，那个数量的客人，偷盗了其中的四分之一，比丘就会犯波罗夷。如此等等。价值是多少呢？任何价值达到四分之一喀沙巴尼的财物。贤者玛尔顿和尊者扎巴认为，四分之一喀沙巴尼大约等于半卡尔的青稞。其他人的观点是无限的。
English
Among the four ultimates. First, whether it is a human or a non-human, whether it is alive or a corpse with half a body, as long as it has a mouth and an excretory passage, that is, the passage of the reproductive organ, or any of the three wounds, that which can generate happiness, the male organ on which it relies is not damaged and can be used. The Sakya says: If semen, urine, and feces enter the passage, it cannot be treated and is malicious. The monk was bitten by a snake and failed. And so on. The thought is: whether the consciousness is correct or wrong, there is no shame and fear, and there is a continuous desire to touch with a mind of greed, taking pleasure as one's own. The action is to enter first, and in the middle, perform shaking and other actions. Ultimately, exceeding the edge of the mouth, exceeding the skin layer of the excretory passage, exceeding the duct of the excretory passage, the body experiences pleasure, and the consciousness takes it as its own. Just as it says there: If the jewel exceeds the edge of the lips and the skin, it will fail. Second, regarding Parajika for taking what is not given, it is divided into two as before. First, the origin of the story is: In Rajagriha, a wealthy monk stole the king's wood in order to build his own house, and therefore the precepts were established. The Sakya says: In order to build his own house, the monk Norgen stole King Ajatasatru's wood. Therefore, these precepts were established. And so on. Second, the actual situation is: the object of theft is the property of others. The thought is to generate a mind of theft for one's own survival. At the appropriate time and place, items of sufficient value were stolen. Ultimately, obtained through stealing or instigating theft. That is, the four types of basis, thought, action, and ultimate result. First, it is not one's own, but the property of others, the thought is that there is no mistaken consciousness, and the mind of theft is continuously generated. The action is in another's place, at the time of manifestation, items of sufficient value are stolen. The Sakya says: At that time in that place, that number of guests, stealing a quarter of it, the monk will commit Parajika. And so on. What is the value? Any property that reaches a quarter of a Karshapana. The wise Marton and the venerable Drakpa believe that a quarter of a Karshapana is approximately equal to half a khal of barley. Other people's views are infinite.
Chinese
是一个失败。最终是亲自偷盗，还是通过指使或强迫他人偷盗，只要是自己获得即可。第三个是关于杀生的失败，分为两部分的缘起：在蓬域，许多比丘修习不净观禅定，心想如果能脱离这不净的身体该多好，于是给隐蔽的修行者僧衣和钵等，让他们杀人，因此而制定戒律。其中说到：比丘对不净感到厌恶，被称作持棍猎人的人所杀。因为贪图功德和钵等，所以禁止这种行为。以上是缘起。第二部分是正文：杀生的基础是不误认其他众生，意念是杀心，知道那是杀的对象，行为是开始杀戮并不停止，最终是命根断绝，以及教唆杀生、随喜、称赞等。其中有基础、意念、行为、最终四部分。第一部分是：具有六界的男人、女人、非男非女之人，即人，以及生命、意识、身体的官能聚合的胎儿等成为人。除了人以外，还有牲畜等。意念是不错乱地认为自己有杀心和杀的意念。行为是自己或指使他人。最终是在自己未死之前，被杀者的命根断绝。三百颂中说：是其他人，认为是人，以杀心无误地进行杀戮，除了做梦以外，人死即会失去（生命）。因此，杀人是失败，杀天神是粗罪，杀害牲畜是堕罪。第四个是关于妄语的失败，分为两部分的缘起：在广严城，五百位从渔民种姓出家的比丘，因为贪图利养和名声，说了大妄语，因此而制定戒律。萨迦的诸天说：饥荒的时候，比丘们互相宣扬不存在的殊胜功德，通过这种方式维持生计，因此被禁止。以上是缘起。第二部分是正文：妄语的基础是能说话、理解意义的人，意念是改变想法后产生表达的念头，行为是宣说自己没有的证悟等功德，说了大妄语，最终是他人听懂了那个妄语就会丧失（戒体）。
English
It is a defeat. Ultimately, whether it is stealing directly, or through instructing or forcing others to steal, as long as one obtains it oneself. The third is about the defeat of killing, which is divided into two parts of the origin: In Pangyul, many monks practiced the meditation of ugliness, thinking how wonderful it would be to be separated from this impure body, so they gave robes and bowls to hidden practitioners and had them kill people, hence the rule was established. It says: The monk who is disgusted with impurity is killed by someone called a hunter with a stick. Because of greed for merit and bowls, etc., this behavior is prohibited. The above is the origin. The second part is the main text: The basis of killing is not mistaking other beings, the intention is the thought of killing, knowing that it is the object to be killed, the action is starting to kill and not stopping, the ultimate is the severance of the life force, as well as instigating killing, rejoicing, praising, etc. Among them, there are four parts: basis, intention, action, and ultimate. The first part is: men, women, and hermaphrodites who possess the six elements, that is, humans, and fetuses that are aggregates of life, consciousness, and bodily faculties, etc., become humans. Besides humans, there are also livestock, etc. The intention is to unerringly think that one has the intention to kill and the intention to kill. The action is oneself or instructing others. The ultimate is the severance of the life force of the one to be killed before one's own death. The Three Hundred Verses say: It is another person, thinking it is a person, killing unerringly with the intention to kill, except for dreaming, the person's death will lead to loss (of life). Therefore, killing a person is a defeat, killing a god is a grave offense, and killing livestock is a transgression. The fourth is about the defeat of lying, which is divided into two parts of the origin: In Vaishali, five hundred monks who were ordained from the fisherman caste, because of greed for gain and fame, told great lies, hence the rule was established. The gods of Sakya said: During a famine, the monks proclaimed non-existent superior qualities to each other, and were prohibited from making a living in this way. The above is the origin. The second part is the main text: The basis of lying is a person who can speak and understand the meaning, the intention is to change the thought and generate the idea of expression, the action is to declare qualities such as enlightenment that one does not have, telling a great lie, and the ultimate is that others understand that lie, one will lose (the vows).
Chinese
其次，分为基础、意乐、加行、究竟四者。第一，基础是指有别于自己的，能说话、知晓事物、理解意义者。意乐是指转变真实的认知，持续不断地想要以虚假的认知来说话。加行是指清晰且无误地说：我听到了天、龙、夜叉等的声音，我看到了，一起交谈等等，这是从结果的角度说的谎言；以及我说自己是无常的、不净的、获得了禅定、无色定、五眼、六神通等等，这是从本体的角度说的谎言；以及说某处的花色坐垫的主人是阿罗汉，我也能支配花色坐垫等等，这是从具有的角度说的妄语，即妄称自己具有超人法。究竟是指他人听到话语并理解意义，从而退失（信仰）。第二，被称为十三僧残。在不应行处行淫，其中第一，关于行淫的僧残，也有所依和真实罪行两个方面。第一，所依是，在舍卫城，比丘恶行由于贪欲的驱使，使自己的生殖器可以行事，并有意识地射精，因此而制定（戒律）。第二是，比丘有意识地从伤口三门之外的其他有情肢体中射精。所有这些都可以附上确定的教证，但因为害怕文字繁多，所以虽然教证的意义没有错误，但还是获得了依据。第二是，由于贪欲而触摸女性的身体部位。关于触摸的僧残也有两个方面，所依是，在胜林给孤独园，有信仰的居士之妻前来侍奉导师，恶行开始在自己的茅棚里说法，并由于贪欲而对身体进行各种触摸，因此对不信仰的居士女制定（戒律）。第二，真实的罪行是，比丘由于贪欲而触摸女性的身体。第三，关于说淫秽语的僧残，有两个方面，第一是，在胜林给孤独园，比丘恶行由于贪欲的驱使，对有信仰的居士之妻说各种淫秽之语，因此而制定（戒律）。第二是，以贪欲之心对女性说淫秽之语。第四，为了贪欲而恭敬女性。其中第一，所依与之前相同。第二，对女性的淫