Chinese
precept). The second is: going beyond one's own home to watch the army and scold them. Forty-sixth, staying at the battlefield for more than two nights has two aspects. The first is: when Selgyal's army had not arrived at Mount Rirags, the ministers said that the food alms of the unprotected were very meritorious, so...
English
The origin of the matter of eating is: Bhikshu Nakpo hoarding a lot of rice, which led to the establishment (of the precept). The second is: hoarding and enjoying any of the three medicines. Thirty-ninth, swallowing four medicines without giving and taking. The first is: Nakpo taking food and clothing from the cemetery at will, which led to the establishment (of the precept). The second is: using any of the four medicines without giving and taking. Fortieth, the origin of taking delicious food has two aspects. The first is: a faithful householder invited the Teacher and his retinue, and after offering food, the group of six monks wiped up the leftovers. Not satisfied, they asked for better food from others, which led to the establishment (of the precept) for those who do not believe. The second is: begging for food from a householder who is not a relative, and then asking others for good food, saying it is a food offering. Forty-first, the origin of using water with living beings is: like the time of planting grass before. The essence is drinking and bathing in water with living beings, etc. Forty-second, sleeping in a place where sexual intercourse takes place. The first is: Charka prevented the son of a perfume seller from having sexual intercourse with his wife, because others did not agree, which led to the establishment (of the precept). The essence is staying in the house and preventing lay men and women from having sexual intercourse. Forty-third, standing in a truthful situation. Regarding the word "standing," except for the standing and sitting of the two, the rest is the same as before. Forty-fourth, giving to the naked. The first is: Venerable Ananda begged for food from two naked old women and young women, giving one portion to the old woman and two portions to the young woman. The old woman said: You like this one, and then slandered, which led to the establishment (of the precept). The second is: giving food and clothing to women who belong to non-Buddhists, even though there is no special need. Forty-fifth, watching the army. The first is: when King Selgyal led the army to Mount Rirags, the group of six monks said to the army: Greedy ones, you cannot defeat King Rirags, you are inferior, and we are superior, which caused the king and his retinue to lose faith, which led to the establishment (of the precept). The second is: going beyond one's own home to watch the army and scold them. Forty-sixth, staying at the battlefield for more than two nights has two aspects. The first is: when Selgyal's army had not arrived at Mount Rirags, the ministers said that the food alms of the unprotected were very meritorious, so...
Chinese
说“如果邀请就来”，进入施主家，因为想见比丘而邀请，但其他人没来，六群比丘来了，因此被制定了因嘲笑军队的罪行。第二是：在军队驻扎地住了一天以上，甚至住了两天以上。第四十七，关于军队的部署和它的起因是：六群比丘在军队中驻扎时，军队和盔甲，包括国王在内，进行部署时，他们私下扰乱和部署，因此被制定了因其他人嘲笑的罪行。第二是：驻扎在军队中，在没有特殊需要的情况下进行部署等。第四十八，关于殴打比丘，第一是：常卡让十七个青少年互相殴打，导致他们互相哭泣和跌倒，因此被制定了罪行。第二是：殴打比丘或让人殴打比丘。第四十九，关于想要殴打，除了殴打和行为的差别外，其余与之前相同。第五十，关于因恶行而隐瞒堕落，第一是：尼尔达在胜林园对一个女孩做了各种身体接触，比丘法看到了，尼尔达让其保密，不要对任何人说，因此被制定了罪行。第二是：明明自己犯了堕落却隐瞒。第五十一，关于断比丘食物的堕落，第一是：比丘法说了尼尔达的恶行后，尼尔达开始伤害法，首先尼尔达吃完食物后，对比丘法说，现在还不到早上撑伞的时间，因此阻止其食物，测量阴影，开始去乞食，尼尔达说，你不在合适的时间吃东西，或者我们两个一起住不舒服，去别的地方吧。法知道食物被断了，去了精舍，因为现在身体还没有失去光泽，无法修行，因此灰心丧气地躺下，被其他人嘲笑，因此被制定了罪行。第二是：因有害之心而断绝自己朋友在合适时间应得的食物。第五十二，关于让人接触火，第一是：六群比丘扔火把，旋转火把，被外道嘲笑，因此被制定了罪行。第二是：以轻率的想法接触和玩弄火。第五十三，为了拒绝僧团的羯磨而反驳。第一是：常卡获得了阿罗汉果位。僧团在拘睒弥相遇。
English
It was established because they said, "If invited, I will come," and entered the householder's home. Because they wanted to meet the monk, they invited him, but others did not come; the group of six monks came, and thus the offense of mocking the army was established. The second is: Staying at the army's location for more than one night, even staying for two nights or more. Forty-seventh, regarding the deployment of the army and its basis: When the group of six monks stayed in the army, when the army and the assembly of armor, including the king, were making deployments, they secretly disrupted and deployed, thus the offense of others mocking was established. The second is: Staying in the army and making deployments, etc., without any particular need. Forty-eighth, regarding striking a monk, the first is: Charka made the group of seventeen youths strike each other, causing them to cry and fall, thus the offense was established. The second is: Striking a monk or causing a monk to be struck. Forty-ninth, regarding intending to strike, except for the difference between striking and the act, the rest is the same as before. Fiftieth, regarding concealing a downfall due to misconduct, the first is: Nirdag made various physical contacts with a girl in the Jeta Grove, which the monk Dharma saw, and Nirdag made him keep it a secret, not to tell anyone, thus the offense was established. The second is: Concealing a downfall while it is happening to oneself. Fifty-first, regarding the downfall of cutting off a monk's food, the first is: When the monk Dharma spoke of Nirdag's misconduct, Nirdag began to harm Dharma, first Nirdag ate the food and then said to the monk Dharma, "It is not yet time to hold an umbrella in the morning," thus he blocked his food, measured the shadow, and began to go for alms. Nirdag said, "You are eating at an inappropriate time, or it is not comfortable for the two of us to stay together, go somewhere else." Dharma, knowing that his food was cut off, went to the monastery, and because his body had not yet lost its luster, he could not practice, so he lay down discouraged, and was mocked by others, thus the offense was established. The second is: Cutting off the food that one's friend deserves at the appropriate time due to harmful intent. Fifty-second, regarding causing contact with fire, the first is: The group of six monks threw firebrands and spun firebrands, and were mocked by non-Buddhists, thus the offense was established. The second is: Touching and playing with fire with a frivolous thought. Fifty-third, speaking reversely to reject the Sangha's karma. The first is: Charka attained Arhatship. The Sangha met in Kaushambi.
Chinese
安静地坐着。停止了轻率和快速的行走。当喜和近喜住在僧团中时，十七众忆起先前对近喜的轻蔑，为了将近喜逐出僧团，说要向喜散布有污点的法，于是放弃了作为转变之用的水。敲击犍稚，对喜说：僧团集合吧！他说：我变成了这样，要如何奉献僧团呢？之后，十七众对近喜说：十七众剖开了你的肚子，用肠子绕着胜林苑等等，你还记得吗？于是将他逐出僧团，近喜向喜哭诉说：我被逐出僧团了。喜说：对于驱逐出僧团，我不放弃僧团，请撤回僧团。因此制定了被他人嘲笑的戒条。第二条是：对于僧团的事务，献上僧团之后，再次撤回僧团。第四条，与未受具足戒者一同过夜超过两晚的第一条是：世尊制定了不得与未受具足戒者一同过夜超过两晚的戒条，近喜与自己的沙弥一同过夜超过两晚，其他人说：世尊不是说过这样做是不允许的吗？如果两晚可以，为什么三晚不可以呢？第三晚是喝酒了吗？还是吃了大蒜？因此制定了使他人不信的戒条。第二条是：不是因为生病等原因，与未受具足戒者一同过夜超过两晚。第五条，不放弃邪见之法的第一条是：比丘死相因为不相信世尊所说的业果，产生了邪见，无论谁劝阻也不放弃，因此制定了戒条。第二条是：不相信世尊所说的业果，即使劝阻也不放弃。第六条，说离开。分为两条：第一条是：当死相被逐出僧团后，近喜说要一同离开僧团，并与其保持一致，因此制定了被他人嘲笑的戒条。第二条是：与被逐出僧团的比丘一同或保持一致。第七条，沙弥不放弃邪见，一同睡觉的缘起是：近喜的沙弥策玛达和策玛达大两人，做了轻浮的举动而被逐出僧团，他们到近喜那里哭诉，近喜与他们一同睡觉，行为举止一致，因此制定了使他人不信的戒条。
English
Sitting quietly. Ceased frivolous and hasty walking. When Ga-bo and Nyer-ga were residing in the Sangha, the seventeen groups remembered the previous contempt for Nyer-ga. In order to expel Nyer-ga from the Sangha, they said they would spread defiled Dharma to Ga-bo, and then abandoned the water used for transformation. They struck the Ghandi and said to Ga-bo, "The Sangha is gathering!" He said, "I have become like this, how can I offer the Sangha?" Then, the seventeen groups said to Nyer-ga, "The seventeen groups split open your stomach and circled the victorious grove with your intestines," etc. Do you remember? So they expelled him from the Sangha. Nyer-ga cried to Ga-bo, "I have been expelled from the Sangha!" Ga-bo said, "Regarding expulsion from the Sangha, I will not abandon the Sangha, please withdraw the Sangha." Therefore, the precept of being ridiculed by others was established. The second is: Regarding the affairs of the Sangha, after offering to the Sangha, again withdrawing the Sangha. The fourth, the first of sleeping more than two nights with one who has not received full ordination: The Teacher established the precept of not sleeping more than two nights with one who has not received full ordination. Nyer-ga slept more than two nights with his own novice. Others said, "Didn't the Teacher say that doing so is not allowed?" If two nights are allowed, why not three nights? Did you drink alcohol on the third night? Or did you eat garlic? Therefore, the precept of causing others to disbelieve was established. The second is: Not because of illness, etc., sleeping more than two nights with one who has not received full ordination. The fifth, the first of not abandoning the doctrine of wrong views: The Bhikshu 'Death-Sign' did not believe in the results of actions spoken by the Teacher, and a wrong view arose. No matter who dissuaded him, he would not abandon it, so the precept was established. The second is: Not believing in the results of actions spoken by the Teacher, even if dissuaded, not abandoning it. The sixth, saying 'leave'. Divided into two: The first is: When 'Death-Sign' was expelled from the Sangha, Nyer-ga said to leave the Sangha together and be in agreement with him, so the precept of being ridiculed by others was established. The second is: Being together with or in agreement with a Bhikshu who has been expelled from the Sangha. The seventh, the basis for the novice not abandoning wrong views and sleeping together: Nyer-ga's novices, Tse Mata and Tse Mata Chenpo, acted frivolously and were expelled from the Sangha. They went to Nyer-ga and cried. Nyer-ga slept with them and their behavior was consistent, so the precept of causing others to disbelieve was established.
Chinese
其体性是：与被驱摈的沙弥一起行为不端。第五十八，最初违犯穿非如法染色之衣的因缘是：六众装扮成跳舞者的样子，做出各种行为，导致他人不信。其体性是：穿著超过一肘长度，且未被其他衣服覆盖的非如法三染衣。此外，如果外衣是袈裟色，内穿白色衣服没有罪过，但如果用大块彩色布料遮盖外衣，则有罪。第五十九，接触珍宝兵器乐器的缘起是：六众在乞食处拿起乐器跳舞，导致人们不信。其体性是：无需要地轻率触摸宝石等珍宝、弓箭兵器和乐器。第六十，最初违犯在热季随意洗澡的因缘是：具力国王向佛陀及其眷属供养了浴池，并请比丘们洗澡，六众长时间洗浴，妨碍了国王的洗浴，因此佛陀制定了除热季三个月外，每月过半时才能洗澡的规定。其体性是：夏季的氐宿月、室宿月、柳宿月这三个热季月份，以及生病等非时节，在半月之前洗澡。第六十一，杀害旁生的堕罪，最初的因缘是：常akkha射出五箭，射杀了空中飞行的乌鸦，导致他人不信。第二是：意欲杀害而杀害旁生。第六十二，使比丘对事业生起后悔心的最初因缘是：十七众对比丘精进修善感到不满，常akkha说：这样做有什么用？听闻再多也不会成为阿罗汉，为什么不满二十岁就受比丘戒？这样既不能真正受戒，也会诋毁堪布，这些话让年轻的比丘们心灰意冷，因此佛陀制定了此戒。第二是：以诋毁比丘受比丘戒的功德来使其灰心。第六十三，蒜和芥末的最初因缘是：十七众忏悔自己违背了朋友的心意时，由于对方一言不发，一位年轻人做了蒜