English
Therefore, everything must be guarded with steadfast mindfulness and without interruption. Second, regarding the category of remainders, there are two parts: a brief explanation and a detailed explanation. First, the brief explanation: Known as the "Thirteen Sangha Remnants." This means that relying on the healing of the Sangha, and with only a slight residue remaining in the pure precepts, there are thirteen in number, which can be divided into: five attachments to sentient beings within, and two attachments to external objects, these seven arising from desire; two arising from harm; and four arising from distribution. Second, the detailed explanation: Ejaculating in a non-pathway place, touching a woman's body parts out of attachment, openly speaking obscene words to please a woman, men and women introducing each other and meeting, excessively building houses for oneself, slandering monks and dividing the Sangha based on unfounded or only slight pretexts, following the dividers and violating the precepts, giving food to those who have ruined their families but denying it, and feeling uneasy when urged to confess transgressions. This means that in a place other than the three paths of conduct, but rather on one's own or another's limbs, with the intention of ejaculating, touching and rubbing with one's own penis in a workable manner, thereby experiencing the pleasure of ejaculation, this is the first; simply because of wanting to touch a woman who can be relied upon, openly touching her body parts such as hair, etc., with a mind of attachment, continuously experiencing the pleasure of touching, this is the second; openly speaking the real names and words for engaging in sexual activity to a woman who can be relied upon and who understands the meaning, and she also understands its meaning, this is the third; in order to pursue attachment to a woman (as an object), praising a monk like myself, saying that sexual intercourse is the most supreme of all offerings, or the woman accepts what is said and understands its meaning, this is the fourth; a man and a woman wanting to unite with each other, introducing them through oneself or through three entrusted means, causing the two to meet and engage in sexual activity, this is the fifth. These five arise from attachment to sentient beings within. In disputed places such as those not permitted by the king, or where there are many creatures, or where there is a danger of floods, etc., in short, in places with three impure conditions, without the permission of the Sangha, oneself
Chinese
为了（自己）的利益，通过努力向他人寻求的物品，建造长度超过十八肘，宽度超过十一个半肘的房屋，无论是自己建造还是委托他人建造，只要屋顶已经盖好６；或者为了四人以上的用途，或者为了供奉三宝，未经僧团允许，在不净三地建造大型房屋并盖好屋顶７，这两种情况都是贪着于外在物品。在没有见到、听到或怀疑的情况下，向其他比丘明确地说出犯了四种根本堕中的任何一种，并且对方理解了８；或者基于微不足道的理由，通过暗示性的语言指责其他比丘犯了四种根本堕中的任何一种，并且对方理解了９，这两种情况都是由伤害造成的。在同一结界内，具备戒律的比丘，将包括自己在内的可分离的僧团分成两派，以非法的争端进行分裂，即使通过五种劝阻也无法阻止，并且不停止第三次劝告的结束１０；以及任何比丘，追随分裂僧团的比丘，做出违背戒律的行为，即使通过五种劝阻也无法阻止１１；以及任何比丘，饮酒、与妇女一同享用食物等，通过违背戒律的恶行使在家人的心生厌恶，导致他们失去信心，当他被僧团驱逐时，以四种不成立的理由指责驱逐他的僧团，即使到五种劝阻的结束也不停止１２；以及当其他比丘犯了堕落时，劝告僧团进行补救，却说：‘你们无论是善是恶，都不要对我说什么。’不接受劝告，陷入不悦意的境地，即使到五种劝阻的结束也不停止１３。这四种情况是由分裂造成的。五种劝阻是：天门和四种羯磨等五种。第三，舍堕品分为二：总说名目，广说差别。首先是总说名目：宣说三十种舍堕之品。也就是说，对于犯了堕落的物品，通过舍弃的方式进行补救。
English
For the sake of (oneself), using items obtained by diligently seeking from others, building a house exceeding eighteen cubits in length and eleven and a half cubits in width, whether built by oneself or commissioned to others, once the roof is completed 6; or for the use of four or more people, or for the purpose of offering to the Three Jewels, without obtaining permission from the Sangha, constructing a large house on impure ground and completing the roof 7, both of these situations are attachment to external objects. Without seeing, hearing, or suspecting, explicitly stating to another Bhikshu that they have committed any of the four root downfalls, and the other person understands 8; or based on trivial reasons, accusing another Bhikshu of committing any of the four root downfalls through suggestive language, and the other person understands 9, both of these situations are caused by harm. Within the same boundary, a Bhikshu possessing discipline, dividing the separable Sangha, including oneself, into two factions with unlawful disputes, even if prevented by the five means of restraint, and not ceasing until the end of the third admonition 10; and any Bhikshu, following the Bhikshu who divides the Sangha, acting contrary to the precepts, even if prevented by the five means of restraint, does not cease 11; and any Bhikshu, drinking alcohol, consuming food with women, etc., causing disgust in the minds of householders through evil deeds contrary to the precepts, leading them to lose faith, when he is expelled from the Sangha, accusing the expelling Sangha with four unfounded reasons, not ceasing even until the end of the five means of restraint 12; and when other Bhikshus commit downfalls, advising the Sangha to make amends, but saying, 'Whether you are good or bad, do not say anything to me.' Not accepting advice, falling into a state of displeasure, not ceasing even until the end of the five means of restraint 13. These four situations are caused by division. The five means of restraint are: the sky door and the four karmas, etc., five in total. Third, the category of Nissaggiya Pacittiya is divided into two: a summary of the categories, and a detailed explanation of the distinctions. First, the summary of the
Chinese
需要，如果不改正，会导致恶果堕入恶道。因此，依次讲述这三十个部分的类别。第二，详细解释分类，分为三类：衣服等类、坐垫等类、钵等类。每一类又分为十个小类。第一个十类是衣服等类：自己的剩余衣服超过十天持有；与法衣分离超过一天；存放衣料一个月；让比丘尼洗法衣并从她那里取回衣料；向非亲近的在家居士乞讨衣料；如果施舍，接受上衣、下衣的剩余部分；考虑给自己施舍，估算法衣的价值；通过价格和尺寸来乞讨、估算、记忆和乞讨；接受委托的衣服价格的珍宝。这些是。对于没有铺设床铺的人来说，自己拥有和持有的剩余衣服，达到覆盖三圈的边缘的程度。或者，如果有可以加持的三种法衣，或者即使没有，如果没有补充法衣的希望，则达到一肘的程度。如果带着补充的希望，则在覆盖三圈以上的剩余衣服未经加持的情况下，依靠自己的力量或影响力的力量持有超过十天，则会产生持有的舍堕1。这里的“影响力”分为“影响力加入”和“影响力不加入”两种，“类别转变”和“类别不转变”两种，共有四种情况。影响力加入是指，之前的十天衣服未经加持，已经过了九天，并且找到了与此相同的衣服。之前的九天影响力，加入到后面的衣服中，超过十天，第十一天黎明时，之前的衣服依靠自己的力量，后面的衣服依靠影响力的力量，同时产生两个舍堕。影响力不加入是指，早上找到一件十天的衣服，下午又找到一件的情况。类别转变是指，即将讲述的存放一个月的衣服，如果没有超过一个月，则不会产生舍堕。但是，存放一个月的衣服，如果经过了一天到二十九天中的任何一天，之后找到了完整的法衣三件，那么存放一个月的衣服就会转变为十天的衣服，超过十天后，存放一个月的衣服依靠自己的力量，后面的衣服依靠影响力的力量，产生舍堕。类别不转变是指，前后两种都是一个月
English
It is necessary, and if not corrected, it will cause bad consequences and lead to falling into evil paths. Therefore, the thirty categories will be explained in order. Secondly, the classification is explained in detail, divided into three
Chinese
如果我是，那种类不会改变。得到旧的衣服后，如果得到从一到二十九的任何一个，如果得到后一个，则加入前一个的影响，当三十一个的曙光出现时，前一个以自己的力量，后一个以影响的力量，产生堕落等，包括钵和药的堕落。钵的影响加入的方式，通过前一个的智慧可以知道。加持的方式也是，前后两者未混合之前，必须先加持前一个。如果前一个没有加持，后一个即使加持也没有用。加持过的三件法衣中的任何一件离开，在不同的地方过了一夜，则犯法衣分离堕落2；在没有任何法衣的情况下，带着补充的希望，从一肘的衣服材料到覆盖三轮之间的范围，未经加持，以自己的力量或影响的力量，经过一个月后，当三十一个的曙光出现时，犯放置月的堕落3；让不是七代以内的亲属的比丘尼洗自己的旧法衣，犯堕落4；对于不是亲属的比丘尼，参与接受直到衣服材料足够覆盖三轮的程度并获得5；自己拥有完整的法衣三件，却向不是亲属的在家众乞讨直到衣服材料足够覆盖三轮的程度并获得6；如果没有完整的法衣三件，可以向非亲属的在家众乞讨，如果给的衣服多，接受超过一件的上衣和下衣7；非亲属的在家众想给自己，心想这法衣应该供养给这位布施处的比丘，为了观察是否供养，用价格和肘尺来表达记忆并参与乞讨而获得8；非亲属的男女施主各自听到或猜测要给自己一件或多件衣服，以观察他们的想法，通过提醒来参与乞讨而获得9；施主、信使、侍者，这三个在家众中，施主将不适合法衣的价格，如珍贵的金银等，交给信使，信使供养给比丘。因为不能接受，所以信使将它交给比丘自己的侍者，让他完成衣服。如果衣服没有及时出现，那么，
English
If I am, then the lineage will not change. After obtaining the old robe, if one obtains any one from one to twenty-nine, if one obtains the latter, then the influence of the former is added, and when the dawn of thirty-one appears, the former with its own power and the latter with the power of influence, generate downfall, etc., including the downfall of the bowl and medicine. The way the influence of the bowl is added, can be known through the wisdom of the former. The way of blessing is also, before the former and latter are mixed, the former must be blessed first. If the former is not blessed, the latter is useless even if blessed. If any of the three blessed Dharma robes is separated and stays in a different place for one night, then one commits the downfall of separating from the Dharma robe 2; without any Dharma robe, with the hope of supplementing, from one cubit of robe material to the extent of covering the three wheels, without blessing, with one's own power or the power of influence, after one month, when the dawn of thirty-one appears, one commits the downfall of abandoning the month 3; allowing a Bhikkhuni who is not a relative within seven generations to wash one's old Dharma robe, one commits the downfall 4; for a Bhikkhuni who is not a relative, participating in receiving until the robe material is sufficient to cover the three wheels and obtaining it 5; while possessing the complete three Dharma robes, begging from a householder who is not a relative until the robe material is sufficient to cover the three wheels and obtaining it 6; if one does not have the complete three Dharma robes, one may beg from a non-relative householder, but if many robes are given, accepting more than one upper and lower garment 7; a non-relative householder intends to give to oneself, thinking that this Dharma robe should be offered to this Bhikkhu at the place of donation, in order to observe whether they will offer it, expressing the memory with price and cubit and participating in begging and obtaining it 8; non-relative male and female householders each hear or guess that they will offer one or more robes to oneself, with the intention of observing their thoughts, participating in begging by reminding and obtaining it 9; among the three householders, the donor, the messenger, and the attendant, the donor entrusts the messenger with something that is not suitable for the price of the Dharma robe, such as precious gold and silver, and the messenger offers it to the Bhikkhu. Because it cannot be accepted, the messenger entrusts it to the Bhikkhu's own attendant, and has him complete the robe. If the robe does not appear in time, then,
Chinese
比丘应真实劝请受嘱者三次。若不来，则于其处三次不见其面而默然坐于其处，如此劝请无罪。超过此六次劝请而接受所得者等是也。第二组，床等之类：以丝棉为内衬做床，在稀少之处仅以黑棉铺床，黑棉占二分以上的床，六年未过做新床，以及有合格的垫子却重新制作，得到黑棉等物后，若无伴随者，则在三俱卢舍内可接受，超过则舍弃。比丘让比丘尼洗棉、纺纱，接受金银，以及进行有明显标志的商业贷款，专门进行贸易。即：价值昂贵的以丝棉为内衬做床１，在非常稀少之处仅以黑棉为内衬铺床２，即使掺杂白棉，但黑棉占床的二分以上，自己做或让他人做３，有旧床的情况下，六年未过，未经僧众允许，做新的内衬床４，有合格的旧垫子，却重新制作新的，旧的未用于量度逝者身高（即人的半肘）的新垫子上就使用５，获得自主之物，如黑棉等，若无像沙弥一样的伴随者，则在一天之内，于三俱卢舍之内允许，超过则舍弃。因此，若运往远处，或有伴随者，则从一开始就超过一由旬６。比丘让非亲属的比丘尼洗棉、纺纱７，比丘未经允许，对金银等贵重物品，在没有贬值等原因的情况下，因贪恋而触摸或让他人触摸，并占为己有而接受８，比丘为了获利，将贵重物品等商业货物借贷给非亲属的在家众，并从中获得超过一尺布的利润９，比丘为了获利，为非亲属的在家众购买大量谷物、布匹等非贵重物品，并在稀缺时进行贸易，从而获得利润１０。