English
and detailed explanation. First, the summary is: A bhikkhu's precepts are two hundred and fifty-three. That is to say, a bhikkhu's precepts include the class of defeats, the class of remainders, the class of expiations involving forfeiture, the class of expiations, the class of confessions, and the class of wrongdoings. These six categories are divided into subcategories, resulting in two hundred and fifty-three precepts. Second, the detailed explanation is divided into six parts: explanation of the class of defeats, the class of remainders, the class of expiations involving forfeiture, the class of expiations, the class of confessions, and the class of wrongdoings. First, the class of defeats is divided into three parts: basic summary, detailed explanation of the root, and summary of the meaning of the occasion. First, the basic summary is: It is said that the root of the vows is the four defeats. That is to say, if a bhikkhu who possesses vows guards these, they are the root of all subsequent vows. If they are violated, all opposing forces are destroyed without power, hence they are known as the four defeats. Second, the detailed explanation of the root is divided into four parts: the defeat of unchaste conduct, the defeat of taking what is not given, the defeat of killing, and the defeat of falsely claiming superior human qualities. First, the defeat of unchaste conduct is: The basis, the limbs, all parts should be held, In the birth passage, the male organ can function, The thought, without shame or fear, with desire, The act of rubbing, ultimately attaining pleasure, Thus, one is completely fallen from chaste conduct. That is to say, if a bhikkhu engages in any of these four, in that instant, there is not even a remainder of completely pure vows, therefore it is called a root downfall, and it destroys the opposing forces that are not contrary to the downfall. That is, regarding unchaste conduct, if the limbs of another's basis, which are capable of arousing the feeling of sexual intercourse, up to half of the body, any of the three parts of the limbs that should be held, the mouth, the anus, or the birth passage, the male organ on which one's own basis relies is not defective due to illness, etc., and is able to perform the act, the thought is without shame in relation to oneself, and without fear in relation to others, that is, without shame or hesitation, with a desire to experience the pleasure of touch, the act of rubbing and thrusting on the object of reliance, ultimately surpassing the boundary of the skin layer, and attaining the pleasure of bodily sensation, that is, the limb.
Chinese
完整具备这四种条件，就会因为从梵行戒律中完全退失而成为他胜罪。第二，不予而取的他胜罪是：偷盗的对境是他人的财物，动机是为了自己生存而产生偷盗之心，地点、时间和价值都具备，通过行为进行偷盗，最终自己偷盗或教唆他人偷盗，或者通过争执获得。也就是说，偷盗的对境是与自己财物不相同的，被他人所拥有的财物。动机是为了自己食用和穿着等生存所需，产生偷盗之心。地点在任何地方，时间与当时价值相符，通过身体的姿势行为在同一时间进行偷盗，最终自己偷盗或者教唆他人偷盗，或者通过任何争执的方式，使财物脱离主人而进入自己手中，产生获得的念头。关于偷盗财物的价值标准，在《五十章论》中说：偷盗四分之一喀沙巴拿（梵文：Karshapanas）。偷盗此物，戒律就会破损。按照以前的说法来衡量，现在在藏地大致衡量，大约是半驮青稞。但由于地点和时间的不同，所以不能一概而论。第三，杀生的他胜罪是：杀生的对境是他人，没有错乱。动机是杀心，并且认识到要杀的对象。行为是开始杀戮，并且没有停止。最终断绝生命，或者教唆杀戮，随喜赞叹等作为因缘。也就是说，杀生的对境是人或者已经成胎的人，与自己相异的他人，没有错乱。动机是心想我一定要杀死此人，产生杀心。并且认识到要杀的对象。行为是通过毒药和武器等开始杀戮，并且没有停止，最终在自己未死之前，那个人断绝了生命。像这样，不仅仅是自己杀戮，还教唆他人杀戮，或者对杀戮非常赞同，随喜赞叹等作为因缘而杀戮也是一样。不仅如此，众多僧人商议后，一人杀戮，所有人都犯他胜罪。如《俱舍论》中说：军队等为了同一目的，所有人都像实行者一样具有罪责。第四，妄称自己获得殊胜证法的他胜罪。
English
Having all four of these conditions completely, one becomes defeated because of completely falling away from the vows of pure conduct. Second, the defeat of taking what is not given is: The basis of stealing is the property of others. The intention is to steal with the thought of sustaining oneself. Stealing is done with the combination of place, time, and value. Ultimately, one steals, or has others steal, or obtains through dispute. That is to say, the basis for stealing is the property owned by others, which is not the same as one's own property. The intention is to steal with the thought of sustaining oneself with food, clothing, and so on. The place is anywhere, the time is in accordance with the value at that time, and stealing is done at one time through the actions of the body. Ultimately, one steals oneself, or has others steal, or through any kind of dispute, the object is separated from the owner and comes into one's own hands, and the thought of having obtained it arises. Regarding the standard of value for stolen goods, it is said in the "Fifty Verses": Stealing a quarter of a Karshapana (Sanskrit: Karshapanas). Stealing this, the discipline will be broken. Measuring according to the previous statements, nowadays in Tibet, roughly measuring, it is about half a load of barley. But due to the differences in place and time, it cannot be definitively determined. Third, the defeat of taking life is: The basis of taking life is another person, without mistake. The intention is the thought of killing, and knowing the object to be killed. The action is starting to kill and not stopping. Ultimately, cutting off the life force, or causing to kill, rejoicing, praising, etc., are also causes. That is to say, the basis of taking life is a person or a being in the womb, another person different from oneself, without mistake. The intention is the thought of killing, thinking, "I must kill this person." And knowing the object to be killed. The action is starting to kill with poison, weapons, etc., and not stopping, ultimately, before one's own death, that person's life force is cut off. Like this, not only killing oneself, but also causing others to kill, or greatly approving of the killing, rejoicing, praising, etc., as causes, is the same. Moreover, if many monks deliberate and one kills, all commit the defeat. As it says in the "Treasury": For a single purpose, such as war, all are like the one who acts, possessing the fault. Fourth, the defeat of falsely claiming to have attained superior human qualities.
Chinese
是这样的。虚妄的基础是对于能说话懂意思的人，将想法意识转变后产生说谎的念头，行为上对于神通等功德，即使没有也说有，说了上师的妄语，最终被他人听懂了那个谎言就会堕落。也就是说，虚妄的基础是对于能说话的对象，不是自身相续的，不能说话，懂意思，智慧自然存在，非男非女，非双性，具有这五个词语所指的人，将那个想法的意识转变为想要欺骗的语言，产生想要说的念头，行为上对于五种神通等，超过欲界的，从初禅到佛地的众多功德，自己没有也说有，以具备四种特征的上师的妄语说了殊胜的法，最终他人即使没有转变自己所说谎言的意识，但如果听懂了意思，那么比丘自己的戒律就会堕落。四种特征是：是自己的语言，词句没有错误，意思清楚，在对象面前亲口说。因此，这四种堕落的根本是：基础、想法、行为、最终结果，这四个支分都齐全。第三，总结此时的意义是：这四种无论使用哪一种，比丘都会堕落，因此，被称为四种他胜罪，一切知者这样说。也就是说，这四种各自的支分都齐全，无论使用哪一种，比丘都会被不顺品的对治摧毁而堕落，因此被称为四种他胜罪，一切知者这样说。在《别解脱经》中说：比丘们，如果做了这些堕落中的任何一种，就像最初一样，之后也会同样堕落，比丘们不能与他们一起居住和享用，不允许居住。因此，这些应学之处，从外在的因缘来说，要依止具备特征的上师，从《律经》中所说的应取舍之处，都要精通学习。内在的因缘是，具备圆满的想法，对于取舍有兴趣的精进，对于进入和退出的状态有忍耐的习惯，依靠观察自己相续是否产生过失的觉知，从而能够通达所有的应学之处。
English
It is like this. The basis of falsehood is that for a person who can speak and understand meaning, the thought and consciousness are transformed, and the intention to lie arises. In terms of action, regarding qualities such as supernormal powers, even if one does not possess them, one claims to have them, uttering a guru's lie. Ultimately, if others understand that lie, one will fall. That is to say, the basis of falsehood is for an object that can speak, not of one's own continuum, unable to speak, understanding meaning, wisdom naturally present, neither male nor female, nor hermaphrodite, a person possessing these five terms, transforming the consciousness of that thought into language intending to deceive, giving rise to the intention to speak. In terms of action, regarding the five supernormal powers, etc., surpassing the desire realm, from the first dhyana to the state of Buddhahood, claiming to possess numerous qualities that one does not have, speaking the supreme Dharma with a guru's lie possessing four characteristics. Ultimately, even if others do not transform the consciousness of the lie one has spoken, if they understand the meaning, then the monk's vows will be broken. The four characteristics are: it is one's own speech, the words are not mistaken, the meaning is clear, spoken directly in the presence of the object. Therefore, the root of these four defeats is: basis, thought, action, and ultimate result, these four branches being complete. Third, summarizing the meaning of the occasion: whichever of these four is used, the monk will fall, therefore, they are called the four defeats, the all-knowing one said. That is to say, each of these four has all its branches complete, whichever is used, the monk will be defeated by destroying the antidote of the unfavorable side, therefore they are called the four defeats, the all-knowing one said. In the Vinaya Sutra, it is said: Monks, if you commit any of these transgressions, just as in the beginning, so too will you be defeated later. Monks, you must not live or share with them, you are not allowed to reside. Therefore, these objects of learning, from the external cause, one must rely on a guru who possesses characteristics, and from the objects of acceptance and rejection spoken of in the Vinaya Sutra, one must study with great expertise. The internal cause is, possessing perfect thought, diligence with interest in acceptance and rejection, having the habit of patience for entering and withdrawing states, relying on the awareness of observing whether faults have arisen in one's own continuum, thereby being able to understand all the objects of learning.
Chinese
因此，必须以坚定的正念和不间断的方式守护一切。第二，关于剩余的类别，分为两部分：简要说明和详细解释。首先是简要说明：被称为“十三僧残”。意思是，依赖于僧团的治疗，并且在清净戒律中仅留下少许残余，共有十三种，可以分为：对内在有情众生的贪执五种，对外在财物的贪执两种，这七种源于欲望；两种源于损害；四种源于分配。第二是详细解释：在非行道处射精，因贪执而触摸女人身体的部位，公然说淫秽之语以取悦女人，男女互相介绍并相遇，为自己过度建造房屋，无根据或仅凭少量借口，诽谤比丘并分裂僧团，追随分裂者且违背戒律，给予已毁坏家庭者食物却否认，被劝说犯戒时心怀不满。意思是，在非三种行道之处，而是自己或他人的肢体处，以想要射精的想法，用自己的阳具进行触摸和摩擦，从而体验射精的快乐，这是第一种；仅仅因为想要触摸可以依赖的女人，就以贪执之心公然触摸她的身体部位，如头发等，不间断地体验触摸的快乐，这是第二种；对可以依赖的、能理解意思的女人公然说出进行性行为的真实名称和词语，并且她也理解其含义，这是第三种；为了追求对女人（作为对象）的贪执，赞美像我这样的比丘，说性行为是所有供养中最殊胜的供养，或者女人接受了所说的话，并且理解其含义，这是第四种；男女双方想要互相结合，通过自己或委托的三种方式进行介绍，导致两人相遇并发生性行为，这是第五种。这五种是源于对内在有情众生的贪执。在未经国王允许等有争议的地方，或者有很多生物，或者有水灾等危险的地方，总之，在具备三种不净之处的地方，未经僧团允许，自己