English
Because it needs to be abandoned, it is called "Nissaggiya Pacittiya", which has been explained. Secondly, there are ninety individual Pacittiya offenses. The first is: the Pacittiya offense of knowingly telling a lie. It is divided into two parts: the basis and the essence. First, a Bhikshu of the Shakya lineage made a commitment to argue with a learned Brahmin. Thinking that if he lost, his reputation would definitely be damaged, he knowingly told a lie after the deadline, hence this precept was established. Second, as mentioned before, it is a defeat. Groundless or slightly grounded is the remainder; knowingly saying that something that is not Dharma is Dharma in the middle of the Sangha is a gross offense. If asked whether an offense has been committed, if one has not committed it, one should not say anything, which is a misdeed. Telling other lies other than these four offenses will result in a Pacittiya offense. Second, a Bhikshu speaks of the faults of others. There are two types. First, the Six Groups of Bhikshus spoke of the faults of the Bhikshus in terms of physical defects and lineage, causing those Bhikshus to be unhappy, hence this precept was established. Second, speaking of the faults of other Bhikshus in terms of lineage, etc. Third, using divisive speech to instigate. First, the Six Groups of Bhikshus instigated discord among the Bhikshus, causing interruptions in meditation and recitation, hence this precept was established. Second, wanting to divide the Bhikshus, speaking false words of division. Fourth, disputes that have been settled are stirred up again. First, after disputes among the Bhikshus were settled by others, the Six Groups of Bhikshus said that they were not settled, causing mutual disputes, hence this precept was established. Second, for disputes that have been settled by others, disputes are stirred up again through quarrels. Fifth, there are two types of teaching Dharma to women. First, when a Bhikshu who upholds the precepts teaches Dharma to women, he touches their breasts and bodies, etc., causing others to disbelieve, hence this precept was established. Second, in the absence of other men, teaching women more than five or six words of Dharma. Sixth, there are two types of reciting Dharma together with those who have not received full ordination. First, the Six Groups of Bhikshus recited Dharma with various frivolous tones together with those who had not received full ordination, causing others to disbelieve, hence this precept was established. Second, a Bhikshu frivolously recites the words of Dharma in various tones together with those who have not received full ordination.
Chinese
这样做。 第八，关于以恶劣态度讲述堕落。其中第一种情况是：一些年长的比丘犯了僧残罪，在进行忏悔时，六群比丘说：“这些人没有太多的信心，僧残罪是为了补救。”其他人说：“唉，如果连长老们都这样，其他人就更不用说了。”因此制定了此戒。 第二种情况是：对于犯了堕落的比丘，在没有被指定讲述堕落的情况下，让未受具足戒者知道他犯了堕落。 第八，关于妄称获得殊胜人法之事的缘起是：五百位从渔夫种姓出家的比丘证得阿罗汉果后，在饥荒时期，他们向渔夫承诺并宣称自己获得了殊胜人法，从而获得了大量的资具，导致他人失去信心，因此制定了此戒。 第二种情况是：对于未受具足戒者，在没有必要的情况下，声称自己获得了殊胜人法的功德。 第九，因情谊而嘲讽。其中第一种情况是：比丘强壮的财因为努力为僧团服务而导致僧衣破旧，僧团给他一块布料作为僧衣的材料。朋友和萨拉迦二人嘲讽僧团说：“这些人因情谊而行事，浪费公共财物。”因此制定了此戒。 第二种情况是：对于为僧团服务的人，给予少量资具而被指责。 第十，轻视学处。其中第一种情况是：六群比丘在念诵别解脱经时，说：“这些微不足道的学处有什么用？”从而轻视学处，因此制定了此戒。 第二种情况是：做出轻视律藏学处的行为。 第十一，断绝种子生长的缘起是：六群比丘自己砍伐树木，也让别人砍伐，因此受到他人的嘲讽而制定此戒。 其自性是：在没有必要的情况下，使外在种子的苗芽等丧失生长的能力。 第十二，因自身而嘲讽，分为两种，第一种情况是：朋友和萨拉迦与尼尔加一起交谈时说：“你尼尔加也破坏僧团的住所，像强壮的财一样，不要妨碍我们。”
English
Thus it is done. Eighth, speaking of offenses with a bad attitude. The first of these is: Some elderly monks, having committed Sanghavasesa offenses, while performing penance, the Group of Six said, "These people do not have much faith; the Sanghavasesa offenses are for remedy." Others said, "Alas, if even the elders are like this, what to say of others?" Therefore, this precept was established. The second case is: For a monk who has committed an offense, without being appointed to speak of the offense, making the unordained aware that he has committed an offense. Eighth, the origin of speaking falsely about attaining superior human qualities is: Five hundred monks who had ordained from the fisherman caste, upon attaining Arhatship, during a time of famine, promised and declared to the fishermen that they had attained superior human qualities, thereby obtaining many provisions, causing others to lose faith, therefore this precept was established. The second case is: For one who is not fully ordained, without necessity, claiming to have attained the qualities of superior human qualities. Ninth, mocking out of friendship. The first of these is: The monk Gyatso Nor, because of diligently working for the Sangha, his robes became worn out, and the Sangha gave him a piece of cloth as material for a robe. The two friends and Salaka mocked the Sangha, saying, "These people act out of friendship, wasting public property." Therefore, this precept was established. The second case is: Criticizing the giving of a small amount of provisions to someone who is working for the Sangha. Tenth, disparaging the precepts. The first of these is: The Group of Six, when reciting the Pratimoksha Sutra, said, "What is the use of these trivial precepts?" Thus disparaging the precepts, therefore this precept was established. The second case is: Acting in a way that disparages the precepts of the Vinaya. Eleventh, the origin of cutting off the growth of seeds is: The Group of Six themselves cut down trees and also had others cut them down, therefore this precept was established because of others' mockery. Its nature is: Without necessity, causing the ability of external seeds, sprouts, etc., to lose the ability to grow. Twelfth, mocking because of oneself, divided into two, the first case is: The two friends and Salaka, while talking with Nyenda, said, "You, Nyenda, also destroy the Sangha's residence, like Gyatso Nor, do not obstruct us."
Chinese
说“做”是为了防止诽谤他人。第二是：直接或间接地诽谤做事的比丘。第十三，使教诲入耳。谈论堕落时，以未听到的理由来回答。其中第一是：以利益僧团的想法谈论堕落时，僧团说：“你不要对我谈论堕落，你不要对我谈论堕落，你和我不同，我的导师已经证悟菩提。”说这些是为了防止他人诽谤。第二是：为了纠正而谈论堕落时，不承认堕落，而是以我未听到等各种行为来回答。第十四，“床”等分为二。第一，许多比丘没有收拾僧团的住所，没有遮盖地放置，导致浪费，因此制定戒律。第二，自己使用的僧团的床和矮床没有遮盖地放置，被阳光和风浪费。第十五，不收拾坐垫就离开。其中第一是：一些比丘在寺庙里铺了许多草和树叶，没有收拾就离开了，这导致了生物的滋生，因此制定戒律。第二是：在寺庙里铺了草和树叶的集合，不收拾就放置。第十六，驱逐比丘和争吵，这分为二，第一是：比丘恶行者将和他一起住的比丘赶出寺庙，导致夜晚在屋顶上受苦，因此制定戒律。第二是以害人之心将他人从住所驱逐。第十七，事后压迫，第一是：恶行者用肘部和膝盖压迫自己的朋友新来者，因此制定戒律。第二是：用自己的身体压迫和挤压其他比丘。第十八，在床的支架上用力。这分为二，第一是：近喜和乞食者一起旅行时，近喜说：“你承担了我的负担，我不需要了。”在山脊的寺庙里，乞食者紧闭门居住，近喜从上面用锋利的床腿用力按压，导致乞食者的额头受伤，因此制定戒律。第二是：以害人之心，用身体的重量压迫床腿。
English
Saying 'doing' is to prevent slandering others. The second is: directly or indirectly slandering the monk who is doing things. Thirteenth, making the teachings heard. When talking about transgressions, answering with reasons of not having heard. The first of these is: when talking about transgressions with the intention of benefiting the Sangha, the Sangha says, 'You should not talk to me about transgressions, you should not talk to me about transgressions, you and I are different, my teacher has attained enlightenment.' Saying these things is to prevent others from slandering. The second is: when talking about transgressions in order to correct them, not admitting the transgression, but answering with various actions such as 'I have not heard.' Fourteenth, 'bed' etc. are divided into two. First, many monks did not collect the Sangha's dwelling places, leaving them uncovered, causing waste, therefore the precepts were established. Second, one's own Sangha's beds and low beds were left uncovered, causing them to be wasted by the sun and wind. Fifteenth, leaving without collecting the cushions. The first of these is: some monks spread a lot of grass and leaves in the temple and left without collecting them, which led to the breeding of creatures, therefore the precepts were established. The second is: spreading a collection of grass and leaves in the temple and leaving them uncollected. Sixteenth, expelling monks and quarreling, this is divided into two, the first is: the evil-doing monk expelled the monk who was living with him from the temple, causing him to suffer on the roof at night, therefore the precepts were established. The second is expelling others from their dwellings with the intention of harming them. Seventeenth, oppressing afterwards, the first is: the evil-doer oppressed his friend the newcomer with his elbows and knees, therefore the precepts were established. The second is: oppressing and squeezing other monks with one's own body. Eighteenth, exerting force on the bed frame. This is divided into two, the first is: when Near Joy and the Almsman were traveling together, Near Joy said, 'You have taken my burden, I don't need it.' In the temple on the ridge, the Almsman lived with the door tightly closed, and Near Joy pressed down from above with a sharp bed leg, causing the Almsman's forehead to be injured, therefore the precepts were established. The second is: with the intention of harming others, pressing down on the bed legs with the weight of one's body.
Chinese
二十、有生命的的水和种植草木有两种情况。第一种是：由于欲望，在有生命的的水中种植草和树叶等来享用，导致许多生物死亡，因此制定了戒律，以防止他人不信任。第二种是：明知水中有生命，仍然享用它。二十一、建造僧院或石窟两层。明知故犯。其中第一种情况是：六群比丘在一天之内建造僧院，当晚就制定了戒律。第二种是：明知有下雨的危险，却没有采取遮雨措施，一天之内建造超过三层的建筑。二十二、从这里开始是关于比丘尼的戒律。未经任命而说法。从这里开始有十条戒律是关于比丘尼的。其中第一条有两个缘起：佛陀对比丘尼们说，让具寿比丘们为你们说法。六群比丘说法时，与比丘尼嬉戏，触摸她们的身体等，因此制定了戒律，以防止他人不信任。第二种是：未经任命为比丘尼的说法者，就为她们说法。二十三、即使被任命，也要在日落时分说法。第一种情况是：即使被任命，喜作比丘也为莲花色比丘尼说法直到日落，导致比丘尼及其随从到达舍卫城时，城门已关闭，她们只能待在外面。强盗试图抢劫，比丘尼幻化成军队，虽然没有被抢劫成功，但说法者因此受到他人的嘲笑，因此制定了戒律。第二种是：在有危险的地方，日落后为比丘尼说法。二十四、为了食物而说法。第一种情况是：当圣喜作比丘为比丘尼说法时，比丘尼供养了少许食物，近护无法忍受，说喜作只是为了食物才说法，因此制定了戒律。第二种是：对比丘尼的说法者进行嫉妒和诽谤。二十五、缝制衣服的堕罪有两种情况。第一种是：常乐比丘为比丘尼缝制了许多用隐瞒的布料等制成的衣服，因此受到他人的嘲笑，因此制定了戒律。第二种是：为非亲属的比丘尼缝制衣服。二十六、给予法衣。第一种情况是：从商人出家的比丘将自己的旧妻子