English
The monk should genuinely urge the appointed person three times. If he doesn't come, then sit silently in his presence three times without speaking. There is no fault in such urging. Those who engage in taking more than these six urgings and sittings are included. The second group, the category of beds, etc.: Making a bed with silk cotton as the inner lining; in a scarce place, spreading a bed with only black cotton; making a bed with two parts of black cotton; making a new bed before six years have passed; and even though there is a qualified mattress, remaking it; having obtained black cotton, etc., if there is no companion, it is permissible within three ক্রোśas (kroshas), beyond that, it is abandoned. A monk allows a bhikkhuni to wash cotton and spin it; accepting gold and silver; and engaging in commercial loans with obvious signs; specifically engaging in trade. That is: Making a bed with valuable silk cotton as the inner lining 1; in a very scarce place, spreading a bed with only black cotton as the inner lining 2; even if white cotton is mixed, but the black cotton accounts for more than two parts of the bed, making it yourself or having someone else make it 3; having an old bed, but before six years have passed, without the permission of the Sangha, making a new bed with inner lining 4; having a qualified old mattress, but remaking a new one, using the old one without measuring the height of the deceased (i.e., half a cubit of a person) on the new mattress 5; having obtained independent objects such as black cotton, etc., if there is no companion like a novice, then within one day, within three ক্রোśas (kroshas) it is allowed, beyond that it is abandoned. Therefore, if transporting to a distant place, or having a companion, then from the beginning, exceeding one yojana 6. A monk allows a non-relative bhikkhuni to wash cotton and spin it 7; a monk, without permission, touches or allows others to touch gold, silver, and other precious items due to greed, without reasons such as devaluation, and takes possession of them and accepts them 8; a monk, desiring profit, lends commercial goods such as precious items to non-relative householders, and obtains a profit of more than one cubit of cloth from the principal 9; a monk, desiring profit, buys large quantities of non-precious items such as grains and cloths for non-relative householders, and engages in trade when they are scarce, thereby obtaining profit 10.
Chinese
这些是。第三组，关于钵等：未加持的钵，持有超过十天的钵，持有双钵。无偿让织工织布，扩大织布规模。比丘给予的衣服又夺回，突发所得的衣服。在分配时说之前就占为己有。在寺院里，因恐惧而失去衣服超过七天。即使完成了大布的羯磨，也超过了半个月。占有供养僧团的财物。储存超过七天的药。这是说，比丘自己的钵没有经过如法的加持，或者即使加持了，因为贪婪，持有超过十天，到了第十一天的黎明1，并且明明有符合材质、形状、颜色，且容量不超过九捧（以拇指的量来衡量）的钵，却向非亲属的在家居士乞讨其他的钵，如果得到了，就和自己的钵一起持有。这也要是没有加持，超过十天，就会犯下之前的堕落2。钵的容量，九捧是最小的，十八捧是最大的，两者之间是中等的。每一捧有四个半掬。让非亲属的织工无偿地自己或派人织布，并拿到手3。如果非亲属的在家居士让织布，本来是供养自己的，但未经施主允许，超过了预定的量，扩大织布规模而得到的4。自己作为比丘，把衣服等给予其他的比丘又夺回来，使之分离5。供养给安居的僧团的“བརྟད་པ”（藏文），意思是突发的，因此在安居期间得到的衣服，在各自给予的时间上，比说了羯磨之后的时间还早，在安居期间就占为己有，或者各自分配了，或者在羯磨之后没有分配。这样，就有三个先后不同的堕落。如果律中说：突发所得的这五种衣服，为了病人，为了临终者，为了出行者而布施。如是说，对于这些有因缘的人，在安居结束前的十天内，分别布施是没有罪过的。还有，在安居期间，为了说法者的供养，为了照顾病人等等而布施的财物，不包括在这里6。
English
These are. The third group, concerning alms bowls, etc.: An unblessed alms bowl, holding an alms bowl for more than ten days, holding a pair of alms bowls. Making a weaver weave without pay, expanding the scale of weaving. A monk gives clothes and then takes them back, clothes that arise suddenly. Taking possession before the time of distribution is announced. In a monastery, losing clothes due to fear for more than seven days. Even if the karma of the great cloth is completed, half a month has passed. Taking possession of the gains dedicated to the Sangha. Storing medicine for more than seven days. This is to say that a monk's own alms bowl has not been properly blessed, or even if it has been blessed, holding it for more than ten days due to greed, and the dawn of the eleventh day has arrived 1, and clearly having an alms bowl that meets the material, shape, and color requirements, and whose capacity does not exceed nine handfuls (measured by the thumb), instead begging for other alms bowls from non-relatives who are householders, and if obtained, holding them together with one's own alms bowl. This also, if not blessed and more than ten days have passed, will commit the previous downfall 2. The capacity of the alms bowl, nine handfuls is the smallest, eighteen handfuls is the largest, and between the two is the medium. Each handful has four and a half handfuls. Making a non-relative weaver weave without pay, either oneself or sending someone, and obtaining it 3. If a non-relative householder has weaving done, originally to be offered to oneself, but without the donor's permission, exceeding the predetermined amount, expanding the scale of weaving and obtaining it 4. Oneself, as a monk, gives clothes, etc., to other monks and then takes them back, causing separation 5. Offering to the Sangha in retreat, “བརྟད་པ” (Tibetan), meaning sudden, therefore clothes obtained during the retreat, at the time of their respective giving, earlier than the time after the karma is spoken, taking possession during the retreat, or distributing them separately, or not distributing them after the karma. Thus, there are three different downfalls, earlier and later. If the Vinaya says: These five kinds of clothes obtained suddenly, giving them for the sick, for the dying, for those who are traveling. As it is said, for those with these causes, distributing them separately within the ten days before the end of the retreat is without fault. Also, during the retreat, gains given for the offerings of the Dharma speakers, for taking care of the sick, etc., are not included here 6.
Chinese
比丘住在寺院中，在有怖畏的地方，允许拥有三法衣和六宿物，但如果过了七宿，天亮了7；夏季用大布做夏季承诺衣，在那之前一个月寻找，如果找到了，有寻找在先的舍堕；解制后，如果超过半个月持有，有过期宿的舍堕8；施主供养僧众的衣服等利养，自己转为己有并占为己有9；有益于疾病的加持药，自身时限过了七宿后，变成储藏品而持有，被安立为最后的舍堕10。 这里，可以作为一份的药，过了份量的时间。 那些在赎罪的时候，夺取加持和寻找钵两种物品，必须从根本上舍弃。其他的必须先舍弃一日。 第四，单堕品类有二：略说和广说。 首先是略说：单堕有九十条。 也就是说，如果触犯了，会堕入恶趣，忏悔时不需要先舍弃，所以称为单堕。说它的数量是九十条。 第二是广说，根本经中：知而、种子与，未指定与再三，水与房屋与思念，多客盗贼说法。 按照这个偈颂，共有九个十聚。第一个十聚是知而等品类：知而妄语说比丘过，离间语和恼怒也分离，为妇女说法，未受近圆戒者与，一起诵经住恶处说堕罪，人法上师真实说，于友不敬，轻视学处。也就是说，这个品类的第一个是：也就是破戒的妄语，没有根据的少分增上的妄语，明知故犯地宣说与法和非法相违背的大妄语，以及在如实提问时，明明有堕罪却不说，这是恶作的妄语，共有四种。在单堕自身中宣说：于友1不敬2，少取食物3，诽谤4，近置5，轻视等6不是明知故犯的妄语，听者能理解。
English
A monk dwelling in a monastery, in a place with fear, is allowed to have three robes and six-night items, but if seven nights have passed and dawn has broken 7; if a large cloth for summer is used to make a summer-promise garment, search for it one month before and if found, there is a "searching beforehand" relinquishment. After the dissolution, if held for more than half a month, there is a "passed-date" relinquishment 8; if a donor dedicates clothes and other gains to the Sangha, but one converts them to oneself and takes ownership 9; if blessed medicine beneficial for illness, after its own time limit of seven nights has passed, becomes a stored item and is held, it is established as the final relinquishment 10. Here, medicine that can be taken as a dose, has exceeded the dose's time limit. Those, in the case of atonement, the taking back of blessings and the seeking of an alms bowl, both items must be abandoned from the root. The others must first be relinquished for one day. Fourth, the category of "sole offenses" has two: a brief explanation and a detailed explanation. First is the brief explanation: There are ninety "sole offenses." That is to say, if committed, it causes one to fall into the lower realms, and when confessing, there is no need to relinquish beforehand, so it is called "sole." Saying that its number is ninety. Second is the detailed explanation. In the root Sutra: "Knowingly and seeds, Unappointed and repeatedly, Water and houses and thinking, Many guests, thieves, teaching the Dharma." According to this verse, there are nine sets of ten. The first set of ten is the category of "knowingly" etc.: Knowingly lying, speaking ill of monks, Divisive speech and anger also separate, Teaching Dharma to women, and those not fully ordained, Reciting scriptures together, dwelling in bad places, confessing offenses, Human Dharma, teacher truthfully speaking, disrespect to friends, Disparaging the training. That is to say, the first of this category is: That is, the lying of defeat, the lying of slight increase without basis, the great lying of knowingly speaking contradictory Dharma and non-Dharma, and the lying of wrongdoing when not speaking even though there is an offense at the time of truthful questioning, there are four. Declaring within the offenses themselves: To a friend 1 disrespect 2, taking a little food 3, slander 4, placing nearby 5, disparaging etc. 6 is not a knowing lie, the listener can understand.
Chinese
第二，对僧侣说出在当地当时被认为有错的话，并非出于好意，且对方能理解；第三，挑拨离间友好的僧侣，且对方能理解；第四，两位僧侣的争端已被僧团以责骂的方式平息，但为了再次挑拨，说出试图破坏的言语，且对方能理解；第五，在没有同伴的情况下，为想听法的妇女宣讲她不了解的五六句以上的佛法；第六，以傲慢的心态，与未受具足戒者一起用各种音调念诵佛法；第七，无必要地向在家人谈论其他僧侣发生的堕落（失败或剩余），在未被请求的情况下说出堕落并让对方理解；第八，获得超人法功德的僧侣，在没有特殊必要的情况下，对未受具足戒者真实地说自己已获得此功德，且对方能理解；第九，对为僧团服务过的僧侣，因吝啬而略微给予一些合规的物品，并嘲讽说这是以私人情谊将僧团的物品给予个人，且对方能理解；第十，在如布萨时念诵别解脱经时，说出轻蔑的话语，如念诵如此细微的学处有什么用，且他人能理解。以上是十条。 第二组是关于种子等的类别： 断绝种子生长，以我之名嘲讽教诲震耳欲聋。 谈论堕落之事，却回答未曾听闻之事。 床和坐垫未经整理便铺开而去，驱逐僧侣，涂抹并压制标记。 床虱钻孔，盛有生物的水，播撒草种，建造两层楼的寺庙。 明知故犯。 这是说，此组的第一条是：不合规的是，摧毁未损坏的种子，断绝或损坏草木等的生长。损坏时，草和青稞等每株都会构成堕落。摘下已成熟的诃梨勒等果实，也构成恶作。
English
Secondly, speaking words that are considered wrong in that place and time to a monk, not out of good intention, and the other person understands; thirdly, sowing discord among friendly monks, and the other person understands; fourthly, although the dispute between two monks has been settled by the Sangha through rebuke, saying words that attempt to disrupt it again with the intention of stirring it up, and the other person understands; fifthly, without a companion, teaching a woman who wants to listen to the Dharma more than five or six Dharma words that she does not understand; sixthly, with an arrogant mind, reciting Dharma words in various tones together with someone who has not received full ordination; seventhly, unnecessarily talking to a householder about the transgressions (defeat or remaining) that have occurred to other monks, stating the transgression without being asked and letting the other person understand; eighthly, a monk who has attained the qualities of a superior human Dharma, truthfully saying to someone who has not received full ordination that he has attained this quality, without any particular need, and the other person understands; ninthly, being intolerant of giving a small amount of permissible and adequate items to a monk who has served the Sangha, and mocking that the Sangha's property is being given to an individual out of personal favor, and the other person understands; tenthly, at the time of reciting the Pratimoksha Sutra, such as during the Uposatha, saying disparaging words such as, 'What is the use of reciting such subtle precepts?' and others understand. These are the ten. The second set is the category of seeds, etc.: Cutting off the growth of seeds, mocking and instructing in my name is deafening. Talking about the occurrence of transgressions, but answering about things not heard. Beds and mats are spread out and left uncollected, monks are expelled, and marks are erased and suppressed. Bedbugs make holes, water containing living beings, sowing grass seeds, building two-story temples. Done knowingly. This means that the first of this group is: What is not permissible is destroying undamaged seeds, cutting off or damaging the growth of grass and trees, etc. When damaged, each blade of grass and barley, etc., constitutes a downfall. Plucking ripe fruits such as Haritaki also constitutes a misdeed.