Chinese
是关于此的。第三，关于“衣物材料存放一个月”有两点。第一点是：当导师住在舍卫城时，许多比丘长期存放大量的僧衣材料，如蓝色、黄色和红色等，这种行为妨碍了闻思修，因此制定了戒律。第二点是：对于一块足够做一件僧衣的布料，无论是否加持过，都希望长期持有，因此允许持有一个月。第四，关于禁止比丘尼洗僧衣，有两点。第一点是：当导师住在舍卫城时，恰尔卡将沾有自己精液的旧僧衣交给比丘尼斯巴德玛清洗，由于贪恋，僧衣上的精液进入了她的子宫，导致她怀孕，这让其他人失去了信心，因此制定了戒律。第二点是：比丘将自己的僧衣交给非亲属的比丘尼清洗。第五，关于比丘尼从中获取衣物材料的禁止。第一点是：一位船长向具有莲花颜色的比丘尼供奉了一块布料，阿雅尼尔达强行拿走了，导致比丘尼的僧衣变得非常破旧，因此制定了戒律。第二点是：比丘在拥有三件僧衣的情况下，从非亲属的比丘尼那里获取衣物。第六，从非亲属的在家居士那里获取衣物材料。对此有两点，第一点是：导师住在祇陀林时，一位居士带着一对布料前来顶礼，尼尔达用花言巧语欺骗并强行索要，导致居士失去了信心，因此制定了戒律。第二点是：自己拥有三件僧衣的情况下，强行向非亲属的在家居士索要。第七，如果施舍，则拿走上衣和下裙之外的剩余部分。对此有两点，第一点是：当导师住在舍卫城时，花鬘城的四十位比丘被强盗抢劫，施主们允许他们索要衣物，尼尔达心想：“依靠这个可以获得巨大的利益”，因此向居士们索要了很多。只给了那些比丘上衣，其余的都自己拿走了，这让其他人失去了信心，因此制定了戒律。第二点是：没有三件僧衣的比丘向非亲属的在家居士索要上衣和下裙
English
It is about this. Third, regarding "storing cloth material for one month," there are two points. The first point is: When the Teacher was residing in Shravasti, many monks were constantly storing large quantities of monastic robe materials, such as blue, yellow, and red, etc. This behavior hindered their study, contemplation, and meditation, so the rule was established. The second point is: For a piece of cloth sufficient to make a monastic robe, whether blessed or not, there is a desire to keep it for a long time, so it is allowed to be kept for one month. Fourth, regarding the prohibition of nuns washing monastic robes, there are two points. The first point is: When the Teacher was residing in Shravasti, Charka had an old monastic robe stained with his own semen washed by the nun Sbadma. Due to attachment, the semen from the robe entered her womb, causing her to become pregnant. This caused others to lose faith, so the rule was established. The second point is: A monk has his own monastic robe washed by a nun who is not a relative. Fifth, regarding the prohibition of nuns taking cloth material from it. The first point is: A captain offered a piece of cloth to a nun with the color of a lotus, and Arya Nirdag forcibly took it, causing the nun's monastic robe to become very worn out, so the rule was established. The second point is: A monk, while possessing three monastic robes, takes cloth from a nun who is not a relative. Sixth, taking cloth material from a householder who is not a relative. Regarding this, there are two points. The first point is: When the Teacher was residing in Jeta Grove, a householder came to pay homage with a pair of cloths. Nirdag deceived him with flattering words and forcibly demanded them, causing the householder to lose faith, so the rule was established. The second point is: While possessing three monastic robes, forcibly demanding from a householder who is not a relative. Seventh, if giving, then take the upper and lower garments in excess. Regarding this, there are two points. The first point is: When the Teacher was residing in Shravasti, forty monks from the city of Phrengba-can were robbed by thieves. The patrons allowed them to ask for clothes. Nirdag thought, "Relying on this, I can obtain great benefits," so he asked the householders for a lot. He only gave the monks upper garments, and he took the rest for himself. This caused others to lose faith, so the rule was established. The second point is: A monk without three monastic robes asks a householder who is not a relative for upper and lower garments.
Chinese
超过一件的索取之堕罪。第八，衡量自认为给予的法衣。其中分为二，第一是：世尊在舍卫城时，一对夫妇互相行邪淫，导致家里的财产减少，互相争斗，还有一个女仆也做殴打的活。当时，近喜向夫妇二人讲述邪淫的过患和断除的利益，安置于居士的学处，财产增多，互相和睦，女仆也快乐。之后，夫妇二人商议要供养近喜一块布，被女仆听到后告诉了近喜，近喜去夫妇二人那里，他们供养了布，近喜说需要比这更好的布，夫妇就从市场上买了更好的布供养，近喜接受了。没有拿那个布的价值，就发生了殴打家主的事件。第二是：比丘向非亲属的施主强求超过其所能承受的财物，会犯此堕罪。第九，以价格和尺寸索取。其中，起因和上面一样。第二是：男女施主各自打算布施一块布，却在价格和尺寸等方面索取更多。第十，送来的衣物价款和珍宝的接受等。其起因是：世尊在王舍城时，近喜和一位名叫德雅匝的婆罗门一起学习，并向他乞讨财物。当时，世尊带着眷属前往舍卫城，婆罗门就委托一位去舍卫城做生意的商人，给了他六十帕纳，让他供养近喜。商人将钱交给了近喜，近喜委托给一位信仰虔诚的香料商人，让他带去给世尊。商人们规定日出后不到商铺聚集就要罚款六十帕纳。第二天早上，近喜来到香料商人那里，多次催促查看帕纳的重量等。太阳升起后，香料商人被罚款六十帕纳，因此制定了不让其他人不信的规定。第二是：有信仰的施主送来衣物价款和珍宝，交给比丘。比丘对侍者说：“请你帮我做这件事”，然后委托给信使。信使
English
The downfall of asking for more than one item. Eighth, estimating the Dharma robe one intends to give. Among these, the first is: When the Buddha was in Shravasti, a couple engaged in mutual adultery, which led to the reduction of their household wealth, and they fought with each other. There was also a maidservant who did the work of beating. At that time, Nanda showed the couple the faults of adultery and the benefits of abandoning it, and placed them in the precepts of a layperson, so their wealth increased, they were harmonious with each other, and the maidservant was also happy. Later, the couple discussed offering a piece of cloth to Nanda, which the maidservant heard and told Nanda. Nanda went to the couple, and when they offered the cloth, Nanda said that they needed a better cloth than this, so the couple bought a better cloth from the market and offered it, which Nanda accepted. Not taking the value of that cloth, the event of beating the householder occurred. The second is: If a monk importunately asks a non-relative householder for more than what they can afford, this will become a downfall. Ninth, soliciting by price and size. Among these, the cause is the same as above. The second is: When male and female householders each intend to give a piece of cloth, soliciting more in terms of price and size, etc. Tenth, receiving sent clothing prices and jewels, etc. The cause of this is: When the Buddha was in Rajagriha, Nanda became a friend of a Brahmin named Dyaltshul, learning letters and begging for gains. At that time, when the Buddha and his retinue went to Shravasti, the Brahmin entrusted a merchant going to Shravasti with sixty panas, instructing him to offer them to Nanda. When the merchant offered the money to Nanda, Nanda entrusted it to a faithful spice merchant, asking him to take it to the Buddha. The merchants stipulated that those who did not gather at the shop by sunrise would be fined sixty panas. The next morning, Nanda came to the spice merchant and repeatedly urged him to check the weight of the panas, etc. When the sun rose, the spice merchant was fined sixty panas, so the rule was established not to make others disbelieve. The second is: A faithful householder sends the price of clothing and jewels, and gives them to a monk. The monk says to the attendant, "Please help me with this matter," and then entrusts it to a messenger. The messenger
Chinese
通过讲述理由使之明白。然后，那位比丘三次催促侍者说想要衣服。侍者没有得到衣服，在看得见的地方一言不发地坐着，又再次催促说想要衣服，这是此时的堕罪。第十一，制作内填丝毛的坐垫，以及它和下面两个和三个的缘起是：导师住在舍卫城时，许多比丘先做了丝毛的坐垫，之后做了纯黑色的坐垫，之后做了三分之二黑色和三分之一白色的坐垫，因此为了不让不信的在家众生起反感而制定的。第二，本体是：比丘制作的内填丝毛的坐垫，达到十两以上，覆盖三匝的边缘。第十二，在寂静处铺设纯黑色的羊毛坐垫。这是用纯黑色羊毛十两以上制作坐垫。第十三，用两份黑色羊毛制作坐垫，意思是将两份黑色羊毛、一份白色羊毛和一份粗羊毛混合后制作坐垫没有堕罪，但如果混合超过两份黑色羊毛的坐垫则有堕罪。第十四，六年内，不做新的坐垫，这的缘起是：导师住在舍卫城时，许多比丘制作了许多长短不一的坐垫，妨碍了诵读和禅定，因此制定的。第二是：比丘在六年内，费力地做了其他新的坐垫。第十五，即使有合乎标准的坐垫，又重新制作。其中有两种情况，第一种是：导师住在舍卫城。许多比丘将旧的坐垫堆放在没有屋顶的经堂里，然后使用新的坐垫。导师看到旧的坐垫腐烂且充满虫子，为了不浪费施主的信财，制定了必须将从旧坐垫上取下如来一拃高的部分缝在新坐垫上。第二种是：比丘没有将从垃圾堆里的旧坐垫上取下如来一拃高的部分缝在新坐垫上，而是丢弃旧坐垫并使用新坐垫的舍堕罪。第十六，羊毛，从获得到道路的三俱卢舍尽头。这是关于在路上携带羊毛的舍堕罪，有两种情况。第一种是：六群比丘为了得到利益，与商人一起去了羊毛产地。之后返回印度
English
Having made him understand by stating the reason. Then, that monk urged the attendant three times, saying he wanted clothes. The attendant, not having received the clothes, sat silently in a visible place, and again urged, saying he wanted clothes, this is the downfall of this occasion. Eleventh, making a cushion stuffed with silk wool, and the basis for the discussion of it and the following two and three is: When the Teacher was staying in Nyanyan, many monks first made cushions of silk wool, then made cushions of pure black, then made cushions with three parts black and one part white, so it was established to prevent unbelieving householders from becoming disaffected. Second, the essence is: A monk making a cushion stuffed with silk wool, exceeding ten srangs, reaching the limit of covering three circumferences. Twelfth, spreading a pure black wool cushion in a quiet place. This is making a cushion from more than ten srangs of pure black wool. Thirteenth, making a cushion with two parts black wool, meaning that there is no downfall in making a cushion by mixing two parts black wool, one part white wool, and one part coarse wool, but there is a downfall in making a cushion by mixing more than two parts black wool. Fourteenth, for six years, do not make a new cushion, the basis for this discussion is: When the Teacher was staying in Nyanyan, many monks made many cushions of varying lengths, which hindered reading and meditation, so it was established. The second is: A monk laboriously made another new cushion within six years. Fifteenth, even if there is a standard cushion, it is remade. There are two situations, the first is: The Teacher was staying in Nyanyan. Many monks piled up the old cushions in the monastery without a roof and then used the new cushions. The Teacher saw that the old cushions were rotten and full of worms, and in order not to waste the alms of the donors, he established that a span of the Sugata must be sewn from the old cushion onto the new cushion. The second is: A monk did not sew a span of the Sugata from the old cushion in the dustpan onto the new cushion, but discarded the old cushion and took the new cushion, which is a nissyika-pacittiya. Sixteenth, wool, from obtaining it to the end of three kroshas of the road. This is about the nissyika-pacittiya of carrying wool on the road, there are two situations. The first is: The group of six went to the land of wool with the merchants, desiring to obtain profit. Later, they returned to India.
Chinese
装满羊毛的车轴断裂。 羊毛堆积在路上，六群比丘背负着像山一样重的羊毛，有些人害怕。 有些人因为不相信，所以规定不能背负超过一由旬或三由旬的重物。 第二，因为贪执而索取，背负羊毛等重物，如果一天超过一由旬，就会因此被舍弃。 第十七，让比丘尼洗羊毛、捶打羊毛。 其中分为两种，第一种是：佛陀住在舍卫城时，六群比丘让比丘尼们洗羊毛、捶打羊毛、染色，导致比丘尼们的手变得像屠夫的手一样，佛陀看到后就制定了戒律。 第二种是：比丘让非亲属的比丘尼洗羊毛等。 第十八，接受金银。 其中第一种是：六群比丘亲自接受珍宝，或者让别人接受，因此受到外道的嘲笑，所以制定了戒律。 第二种是：比丘以贪执之心触摸并接受金银等珍宝。 第十九，有明显标志的商业贷款。 其中第一种是：六群比丘让别人用珍宝牟利，因此不被外道所信任，所以制定了戒律。 第二种是：由于贪执，让非亲属的在家居士用珍宝牟利。 第二十，特意做生意，分为两种，第一种是：六群比丘用珍宝以外的物品牟利，因此制定了戒律。 第二种是：比丘贪执享乐，用珍宝以外的物品进行商业贷款牟利。 第二十一条，未加持的钵，超过十天持有，分为两种，第一种是：佛陀住在舍卫城时，六群比丘积攒了很多钵并持有，因此不被他人信任，所以制定了戒律。 第二种是：比丘持有未加持的剩余钵，超过十天，到第十一天黎明时仍然持有，就会被舍弃。 第二十二，持有两个钵，分为两种，第一种是：一个卖香的男孩得到一个钵，送给一个乞讨者，乞讨者说不要，被二十二位听到，向男孩索要钵，被认为是破戒的比丘。