English
Furthermore, if ten days pass without blessing it, one will commit the previous transgression. Third, the abandonment of causing it to be woven: A weaver who is not a relative, without wages, either oneself or someone appointed by oneself, causes cloth to be woven and obtains it. Fourth, the abandonment of causing the weaving to be increased: When a householder who is not a relative is weaving cloth to offer to oneself, without the donor's permission, one causes it to be increased beyond the amount offered and obtains it. Fifth, the abandonment of seizing what has been given: A monk seizes clothing or a bowl, etc., that was previously given to another monk who shares the same views as oneself, causing that other to be separated. Sixth, the abandonment arising from entrustment: This and the abandonment of leaving the monastery were both established in Shravasti for the group of six. That is, gains offered to the Sangha residing for the summer retreat, if appropriated during the summer retreat, or divided among themselves, or not divided on the day after the end of the retreat, thus constituting the three transgressions of delayed acceptance. If it is said in the Vinaya: The five kinds of clothing arising from entrustment, given to the sick, or for the sake of the sick, or the dying, or for the sake of the dying, or to those preparing to depart. As it is said, before the end of the retreat, the gains entrusted by the donor, for those with the appropriate circumstances, due to those circumstances, there is no fault in giving them separately within the ten days of the end of summer. Gains for the preacher of the Dharma during the summer retreat, and gains given for the purpose of providing assistance to the sick, etc., are not included here. Seventh, the abandonment of leaving the monastery: A monk leaving the monastery, even if separated from the blessed three Dharma robes for up to six days, is permitted without fault. If free from danger, even if six days have not passed, when the dawn of the seventh day rises, it is an abandonment. Eighth, the abandonment of the large cloth: Established in Shravasti for a large number of monks, the large cloth for summer clothing, whichever of the early or late summer retreat one commits to, if one seeks and finds it one month before that retreat begins, one commits the abandonment of seeking early. If one keeps it for more than half a month after the end of the retreat, one commits the abandonment of delayed keeping. Ninth, the abandonment of changing what has been offered: Established in Shravasti for Ananda, one changes the gains such as clothing and bowls offered by householders to the Sangha or other monks to oneself and takes possession of them. Tenth, accumulation
Chinese
关于储存的舍堕，是在王舍城，与圣者毕陵伽一起安住时制定的。提到七日药，只是像经部直接揭示的那样作为例子而已。这里，任何四种药超过了各自的时间而持有，就是储存的舍堕。各自的时间是：如果没有加持，那么任何四种药，早上接受的，超过中午；同样，下午，红光之末，黄昏之末，以及夜晚的最后四分之一，每一个，先前的先前接受的，超过了后来的后来的时间。如果加持了，在允许的时间里，即使没有说加持，早上接受的，持有到下午没有坏，以及在允许的时段里，早上加持的，超过了当天的夜晚之末，以及加持的七日药，在第八天的曙光升起时，以及为了活命而持有的药，加持到疾病痊愈，从疾病中解脱后仍然持有。这里，如果加持到尽其一生，就不会成为储存。这样，在三十种舍堕中，在进行还净时，夺取加持和寻找钵盂这两种物品必须从根本上舍弃，其他的只需提前一天舍弃就可以了。 第四，关于单堕的类别，有教和释两种。第一是：单堕九十条。意思是，如果使用就会堕入恶趣，因为忏悔这些不需要提前舍弃，所以称为单堕。它的定义是：具足比丘戒的相违堕罪，任何以单堕之名进行还净就可以清净的。分类是，在根本经中：正知和种子，未指定和再三，水和房屋和故意，多客盗贼说法。这样以总括的方式开头的九个类别，每一个类别都有十条，所以总共九十条。 第二是详细解释。在九个十条中，第一个是正知类别：正知妄语，说比丘过失，离间语和隐瞒罪过也分开，为妇女说法，与未受具足戒者，一起念诵，接受恶劣住处，说堕罪。
English
The relinquishment of hoarding was established when residing with the venerable Pilinda in Rajagriha. Mentioning the seven-day medicine is merely an example, as directly revealed in the Sutra. Here, holding any of the four medicines beyond their respective times constitutes the relinquishment of hoarding. The respective times are: if not blessed, then any of the four medicines, if taken in the morning, exceeds noon; similarly, the afternoon, the end of the red light, the end of twilight, and each of the last four watches of the night, the earlier ones taken earlier, exceed the times of the later ones. If blessed, within the permissible time, even if blessing is not mentioned, taking it in the morning and holding it until the afternoon without spoiling, and if blessed in the permissible period, blessing it in the morning and exceeding the end of that night, and the blessed seven-day medicine, at the time when the dawn of the eighth day rises, and the medicine held for sustenance, blessed until the disease is cured, and still held after being freed from the disease. Here, if blessed until the end of life, it will not become hoarding. Thus, among the thirty relinquishment-forfeitures, when performing purification, the items of taking back the blessing and seeking the alms bowl must be completely relinquished from the root, while for the others, it is sufficient to relinquish them one day in advance. Fourth, regarding the category of offenses that entail only expiation, there are two aspects: the teaching and the explanation. The first is: There are ninety offenses that entail only expiation. This means that if one engages in them, one will fall into the lower realms, and because confessing these does not require prior relinquishment, they are called offenses that entail only expiation. Its definition is: Any transgression of the precepts of the fully ordained lineage that can be purified by being rectified under the name of an offense that entails only expiation. The classification is: In the root Sutra: Mindfulness and seeds, Unappointed and again and again, Water and houses and intentional, Many guests, thieves, teaching the Dharma. Thus, each of the nine categories that begin with a general summary has ten items, totaling ninety. The second is the detailed explanation. Among the nine sets of ten, the first is the category of mindfulness: Mindfulness, lying, speaking ill of monks, divisive speech and concealing faults are also distinguished, teaching the Dharma to women, with those not fully ordained, reciting together, accepting bad dwellings, speaking of offenses.
Chinese
的教法，上师真实语善友呵责，学处差别呵责。如是十者中，第一，妄语的堕罪是，在尼延友处，对释迦族系所制定的，事物属于他胜、僧残、粗罪、恶作的四种妄语，以及堕罪自身范畴的六种妄语。这些之外的比丘，明知故犯妄语，听者理解其意并明白其义。其中四种妄语是：妄语的他胜罪，无根据和少许的僧残罪，明知故说非法为法，法为非法，属于粗罪的妄语，以及在布萨时，被问及“您在此是否清净”时，不作任何回答而度过的恶作罪等。堕罪范畴内的其他六种是：善友呵责、呵责、少食、诽谤、近置、差别呵责。第二，说过失的堕罪是，从这里开始，除了五、八、九这三个之外，是对六群比丘所制定的。比丘对其他比丘，在彼时彼地，说被认为是过失的言语，并非出于善意，且对方理解。第三，作离间语的堕罪是，比丘以离间语使和合的比丘们分离。第四，翻旧案的堕罪是，两位比丘的争端已被僧团以佛法的方式平息，自己和听者都属于做平息之业者，因此和解后，又想重新挑起争端，说争端没有完全平息，还需要再次平息，以翻旧案的方式试图破坏先前所做之事，说了这样的话并且对方理解。第五，为妇女说法的堕罪是，在遮迦处制定的，在没有经师的情况下，为想听法的妇女，说了她不了解的，如“有为法是无常”等五六个以上的词语。第六，唱诵的堕罪是，比丘以轻慢之心，与未受具足戒者一起，以各种音调唱诵佛法。第七，说不饶益语的堕罪是，对于犯了他胜或僧残罪的比丘，在未被指定的情况下，对非比丘的其他人说不饶益语，对学处不……
English
Of the teachings, the master True Speech Virtuous Friend rebukes, the discipline distinguishes and rebukes. As it is said, among these ten, firstly, the downfall of lying is: in Nyanyan Yö (尼延友), it was established for the Shakya lineage, the four lies that cause defeat, residue, gross offense, and misdeed, and the six lies within the category of downfall itself. Other than these, a bhikshu knowingly speaks a lie, and the listener understands the sign and comprehends the meaning. Among these, the four lies are: the defeat of lying, the residue of baselessness and slightness, knowingly saying what is not Dharma as Dharma, and what is Dharma as not Dharma, the lie that becomes a gross offense, and during the Uposatha, when asked "Are you completely pure in this?", passing by without saying anything, these are the misdeeds. The other six within the category of downfall are: virtuous friend rebukes, rebukes, little food, slander, proximity, and distinguishing rebuke. Secondly, the downfall of speaking faults is: from here, except for these three of five, eight, and nine, it was established for the group of six. A bhikshu speaks to another bhikshu in that place and time, words that are considered faults, not out of good intention, and the other person understands. Thirdly, the downfall of making divisive speech is: a bhikshu separates harmonious bhikshus with divisive words. Fourthly, the downfall of stirring up old disputes is: the dispute between two bhikshus has already been pacified by the Sangha in the way of Dharma, and oneself and the listener belong to those who do the work of pacification, therefore, after reconciliation, wanting to stir up the dispute again, saying that the dispute has not been completely pacified, and that it needs to be pacified again, attempting to destroy what was done before by stirring up old disputes, saying such words and the other person understands. Fifthly, the downfall of teaching Dharma to women is: established in Charka (遮迦), without a Dharma friend, teaching women who want to listen to the Dharma, words that she does not understand, such as "conditioned phenomena are impermanent," more than five or six words. Sixthly, the downfall of chanting is: a bhikshu, with a haughty mind, together with one who has not taken full ordination, chants the Dharma with various melodies. Seventhly, the downfall of speaking of unpleasantness is: to a bhikshu who has committed a defeat or residue offense, without being appointed, speaking unpleasant words to someone who is not a bhikshu, not to the precepts...