Chinese
如果以贪恋之心，以可用的三种性器官的任何一种，以情欲驱使，以可用的性器官的包皮，将顶端插入其中，最终以身体感受、以心接受那结合的快乐，那么修行就会丧失，成为堕罪。我，作为修行者，力量弱小而卑微，如果男人、女人或双性人的性器官被强行压入我或他们的三种性器官的任何一种，并且我体验到其中的快乐，那么戒律也会因此而破灭，成为堕罪。第二种情况是，如果可用的男性性器官想要性快感，那么宁愿将手伸入剧毒的蛇口而死，也不愿因身体上的堕罪而放弃或破坏自己的戒律，圆满的佛陀如此宣说。因此，即使那样被蛇咬死，对于保持戒律清净也是有益的，因为这阻止了我的戒律被破坏，并且是为了来世能够转生到更高的境界。戒律的丧失是痛苦的，因为会导致来世转生到三恶道，并且还会阻碍从痛苦中解脱，因为没有解脱的福分。第四个是妄语的堕罪，包括真实的堕罪和除此之外的语言过失两种。首先是真实的堕罪：世尊住在广阔的扬邑（吠舍离 Vaishali）的猴子池塘边。当时发生了大饥荒，父母甚至不给孩子食物。拥有神通的僧侣和长老们前往富饶的其他地方，自己吃饱，也让别人吃饱。在那里，五百位由渔夫出家的僧侣没有获得神通，因为听闻不多，所以无法做到那样。他们心想：我们应该宣扬各自的功德来获取供养。于是他们互相宣扬功德：这位获得了入流果等等四果，这位成就了世间道的果实，这位是三藏法师等等，以此获得食物，身体强壮。之后，夏季结束，他们回来，前去拜见世尊，首先遇到了阿难陀，阿难陀
English
If, with a mind of attachment, using any of the three sexual organs that are available, driven by desire, with the foreskin of the available sexual organ, inserting the tip into it, ultimately feeling the pleasure of contact with the body and accepting it with the mind, then the practice will be lost and it will become a defeat. I, as a practitioner, am weak and humble, if the sexual organ of a man, woman, or hermaphrodite is forcibly pressed into any of my or their three sexual organs, and I experience the pleasure of it, then the discipline will also be broken and it will become a defeat. The second case is, if the available male sexual organ wants sexual pleasure, then it is easier to put one's hand into the mouth of a very poisonous snake and die, rather than to abandon or destroy one's own discipline with a defeat on the body, the perfect Buddha declared. Therefore, even if one is killed by a snake in that way, it is beneficial for maintaining the purity of discipline, because it prevents my discipline from being destroyed, and it is for the sake of being reborn in a higher realm in the next life. The loss of discipline is painful, because it leads to rebirth in the three lower realms in the next life, and it also obstructs liberation from suffering, because there is no fortune for liberation. The fourth is the defeat of lying, including the actual defeat and other verbal offenses besides that. The first is the actual defeat: The Blessed One was staying near the Monkey Pond in the vast city of Yangyi (Vaishali). At that time, there was a great famine, and parents would not even give food to their children. The monks and elders who had magical powers went to other places that were rich and prosperous, and they themselves ate their fill and also fed others. There, five hundred monks who had been ordained from fishermen did not obtain magical powers, and because they had not heard much, they could not do that. They thought: We should proclaim our respective merits in order to obtain offerings. So they proclaimed each other's merits: This one has obtained the fruit of entering the stream, etc., the four fruits, this one has achieved the fruit of the worldly path, this one is a master of the three baskets, etc., and with this they obtained food and their bodies became strong. Afterwards, the summer ended and they came back, and went to pay homage to the Blessed One, and first met Ananda, and Ananda
Chinese
如果其他人都因食物而贫困和痛苦，（有人）问：你们这些人生活的理由是什么？请如实说。你们是因为有这种功德才说的吗？没有才说的吗？即使没有也说吗？对此，比丘们说这样做不合理，佛陀听到了，就以多种方式呵斥并制定了戒律。说“我亲眼见到了诸神的形象”，以及“我亲耳听到了那神的语言的声音”，以及“我和诸神互相交谈”，这三种无论说哪一种都会被判为失败。同样，无论在哪里我居住，诸神都会来到那里，我也去那神的面前，以及同样地，乾闼婆，和瓶腹等鬼，以及海螺守护者等龙，以及多闻天王等夜叉，以及大腹行，和食肉者和饿鬼，以及具有人类身体的畜生，人非人，如果说看到了那个和那个的形象，以及等等的声音，听到了声音，和他们交谈了，那些来到我的面前，我也去了那些的面前，无论说哪一种都会被判为失败。从本体的角度来说，初禅等四禅，和天眼等六神通，和慈爱等四无量，和无漏的须陀洹等四果，和资粮道等超越之路，即使是完全进入了，如果说我获得了那样的功德，那么，对于理解事物意义和知识的虚假之语的差别，获得了特殊功德的自性者，像那样，在意识没有消失的情况下，没有获得自满的增上慢的情况下说，也会因为行为不端而失败。对此，以前有一个修行者住在寺庙里，用世俗的道路降伏了烦恼，使其不再生起，后来思考使其不再产生，心想我要舍弃烦恼而说。后来去了村庄，因为看到了妇女和敌人等，烦恼再次生起，（他想）我说了人法上的大妄语了吗？于是问佛陀，佛陀说：除了有增上慢的人以外，以后即使获得了那样的特殊之处，也不应该说。就像这样。还有，修行者隐藏着意识，（说）天、龙等。
English
If others are impoverished and suffering from food, (someone) asks: What is the reason for you people to live? Please speak truthfully. Do you say it because you have that merit? Do you say it because you don't have it? Do you say it even if you don't have it? To this, the monks said that it was unreasonable to do so, and the Buddha heard it, and in various ways rebuked and established the precepts. Saying "I have directly seen the forms of the gods," and "I have directly heard the sound of the language of that god," and "I and the gods have spoken to each other," whichever of these three is said will be judged as a defeat. Similarly, wherever I dwell, the gods will come there, and I also go to the presence of that god, and similarly, Gandharvas, and pot-bellied ghosts, and conch shell guardians and other nagas, and Vaishravana and other yakshas, and the big-bellied ones, and flesh-eaters and pretas, and animals with human bodies, human or non-human, if it is said that one has seen the form of that and that, and the sounds of etc., heard the sounds, and spoken with them, those come to my presence, and I also went to the presence of those, whichever is said will be judged as a defeat. From the perspective of essence, the first dhyana and other four dhyanas, and the divine eye and other six superknowledges, and loving-kindness and other four immeasurables, and the four fruits such as the non-leaking Stream-enterer, and the path of accumulation and other paths of transcendence, even if one has fully entered, if one says that I have obtained such merits, then, regarding the difference of false words that understand the meaning of things and knowledge, the self-nature of obtaining special merits, like that, if one speaks without the consciousness disappearing, without the arrogance of obtaining self-satisfaction, one will also fail due to misconduct. Regarding this, previously a practitioner lived in a monastery, and subdued the afflictions with the worldly path, so that they would not arise, and later contemplated so that they would not arise, thinking I will abandon the afflictions and said it. Later, when he went to the village, because he saw women and enemies etc., the afflictions arose again, (he thought) Did I speak a great lie about human dharma? So he asked the Buddha, and the Buddha said: Except for those who have arrogance, even if one obtains such special qualities in the future, one should not speak of them. It's like that. Also, the practitioner hides his consciousness, (saying) gods, nagas, etc.