English
English version: There are six hundred and twenty-four phrases in the 'non' (*non-human entities*). Human woman non-human woman (*human female behaving unlike a human female*) animal woman (*animal female*). Human female non-human female (*human female behaving unlike a human female*) animal female (*animal female*). Human hermaphrodite non-human hermaphrodite (*human hermaphrodite behaving unlike a human hermaphrodite*) animal hermaphrodite (*animal hermaphrodite*). One (*referring to each of the above cases*) has three 'creation doors' (*three sexual organs*). In one 'creation door' there are four phrases of inner separation (*four different sensations within one sexual organ*). Three 'creation doors' three times four is twelve (*three sexual organs have a total of twelve sensations*). Nine (*referring to nine different combinations of situations*) above nine times twelve phrases (*nine situations each with twelve sensations*). Altogether there are one hundred and eight phrases (*a total of one hundred and eight sensations*). Human eunuch non-human eunuch (*human eunuch behaving unlike a human eunuch*) animal eunuch (*animal castrated individual*). Human male non-human male (*human male behaving unlike a human male*). Human eunuch has two 'creation doors' (*human eunuch has two sexual organs*). In one 'creation door' there are four phrases of inner separation (*four different sensations within one sexual organ*). In two 'creation doors' there are eight phrases (*two sexual organs have a total of eight sensations*). Then there are six times eight phrases (*a total of six situations, each with eight sensations*). Altogether there are forty-eight phrases (*a total of forty-eight sensations*). Counting the previous one hundred and eight phrases (*adding the previous 108 phrases*). Altogether there are one hundred and fifty-six phrases (*a total of 156 phrases*). There are one hundred and fifty-six in wakefulness (*156 sensations in wakefulness*). There are one hundred and fifty-six in sleep (*156 sensations in sleep*). One hundred and fifty-six at the beginning of death (*156 sensations at the beginning of death*). Mostly not yet decayed (*most sensations have not yet disappeared*). One has one hundred and fifty-six (*each situation has 156 sensations*). Altogether there are six hundred and twenty-four phrases (*a total of 624 phrases*). In the midst of forceful coercion by enemies (*in the situation of being forced by enemies*). From human woman to animal hermaphrodite, one (*from human female to animal hermaphrodite in each situation*). One has nine (*each situation has nine sensations*). One has three 'creation doors' (*each situation has three sexual organs*). In one 'creation door' there are seven phrases of experiencing pleasure at three times (*one sexual organ experiences pleasure at three time periods, with a total of seven sensations*). Three 'creation doors' three times seven is twenty-one (*three sexual organs have a total of twenty-one sensations*). One phrase has four phrases of inner separation (*each sensation has four different variations*). Altogether there are eighty-four phrases (*a total of eighty-four sensations*). One has eighty-four phrases (*each situation has eighty-four sensations*). Nine have nine times eighty-four phrases (*nine situations each with eighty-four sensations*). Eight times nine is seventy-two (*8 multiplied by 9 equals 72, i.e., 720*). That is seven hundred and twenty phrases (*i.e., 720 phrases*). Four times nine is thirty-six phrases (*4 multiplied by 9 equals 36, i.e., 36 phrases*). Altogether there are seven hundred and fifty-six phrases (*a total of 756 phrases*). Human eunuch to animal eunuch altogether have six (*from human eunuch to animal castrated individual there are six situations*). One has two 'creation doors' (*each situation has two sexual organs*). In one 'creation door' there are seven phrases of experiencing pleasure or displeasure at three times (*one sexual organ experiences pleasure or displeasure at three time periods, with a total of seven sensations*). Two 'creation doors' have two times seven is fourteen phrases (*two sexual organs have a total of fourteen sensations*). One phrase has four phrases of inner separation (*each sensation has four different variations*). Altogether there are sixteen phrases (*a total of sixteen sensations*). Six have fifty-six phrases (*six situations each with fifty-six sensations*). Five times six is thirty-six (*5 multiplied by 6 equals 30, i.e., 300+36*). Altogether there are three hundred and thirty-six phrases (*a total of 336 phrases*). Three roots and two roots altogether have one thousand and ninety-two phrases (*three situations and two situations added together have a total of one thousand and ninety-two phrases*). There are one thousand and ninety-two in wakefulness (*one thousand and ninety-two sensations in wakefulness*). There are one thousand and ninety-two in sleep (*one thousand and ninety-two sensations in sleep*). At the beginning of death, mostly not yet decayed (*at the beginning of death, most sensations have not yet disappeared*). Each has one thousand and ninety-two phrases (*each situation has one thousand and ninety-two sensations*). Altogether there are four thousand three hundred and sixty-eight phrases (*a total of four thousand three hundred and sixty-eight phrases*). Enemies capture a Bhikkhu as an object (*Enemies capture a Bhikkhu as an object of sexual assault*). The Bhikkhu has two 'creation doors' (*The Bhikkhu has two sexual organs*). In one 'creation door' there are seven phrases of pleasure or displeasure at three times (*In one 'creation door' there are seven phrases of pleasure or displeasure at three times*) --------------------------------------------------------------------------------
Chinese
句。二七十四句。一句上有里隔四句。合有五十六句。怨家强逼中都合有四千四百二十四句。就结罪中。或有究竟方便。或有轻重不同。如人内有爱染发。彼调慧思心欲犯美色动威仪。未离本处。若缘差心止。即以此思成方便突吉罗。对手三悔。若心不息离本处。至彼身手相捉以来。若缘差心差揽前突吉罗。成方便轻偷兰。小众中悔。若复心未止。男女二形相触未入身内。若还息心犯方便重偷兰。界内大众中悔。若复心不息。二形相偏揽前轻重偷兰。业思成一究竟重罪。更无所趣。称为究竟。为他作因。称为方便。若非道道想。若疑。此二犯方便偷兰。小众中悔。若死尸半坏以下乃至骨间。若耳鼻乃军持口中。若假作道想。犯究竟轻偷兰。若心谓是实境。若疑是实境。犯方便轻偷兰。七聚中偷兰突吉罗。此二名通究竟方便但偷。虽方便正与初二遍作因不还。与究竟偷兰作因。以因果名同故耳。偷兰遮因悉是突吉罗。何以得知。偷兰遮不相成。第二遍四谏一戒。一白二羯磨竟舍者。数三偷兰遮忏。更不说有突吉罗列须忏。若作白未竟舍者。言有突吉罗须忏。以是验知。成偷兰时无突吉罗可忏。故知相成作白二羯磨竟舍者。数三偷兰遮忏。故知偷兰遮不相成也。突吉罗一名亦通因果。何故揽因成果突吉。是极下罪。自下更 现代汉语译本： 句。二七十四句。一句上有里隔四句。合有五十六句。怨家强逼中都合有四千四百二十四句。就结罪中。或有究竟方便，或有轻重不同。如人内有爱染发，彼调慧思心欲犯美色动威仪，未离本处。若缘差心止，即以此思成方便突吉罗（轻罪名，意为‘恶作’）。对手三悔。若心不息离本处，至彼身手相捉以来，若缘差心差揽前突吉罗，成方便轻偷兰（罪名，意为‘粗恶’）。小众中悔。若复心未止，男女二形相触未入身内，若还息心犯方便重偷兰。界内大众中悔。若复心不息，二形相偏揽前轻重偷兰。业思成一究竟重罪，更无所趣。称为究竟。为他作因，称为方便。若非道道想，若疑，此二犯方便偷兰。小众中悔。若死尸半坏以下乃至骨间，若耳鼻乃军持（梵语，意为‘水瓶’）口中，若假作道想，犯究竟轻偷兰。若心谓是实境，若疑是实境，犯方便轻偷兰。七聚中偷兰突吉罗。此二名通究竟方便但偷，虽方便正与初二遍作因不还，与究竟偷兰作因。以因果名同故耳。偷兰遮因悉是突吉罗。何以得知。偷兰遮不相成。第二遍四谏一戒。一白二羯磨竟舍者。数三偷兰遮忏。更不说有突吉罗列须忏。若作白未竟舍者。言有突吉罗须忏。以是验知。成偷兰时无突吉罗可忏。故知相成作白二羯磨竟舍者。数三偷兰遮忏。故知偷兰遮不相成也。突吉罗一名亦通因果。何故揽因成果突吉。是极下罪。自下更
English
English version: Sentences. Two sevens are fourteen sentences. There are four sentences separated within one sentence, totaling fifty-six sentences. In cases of forceful coercion by enemies, there are a total of four thousand four hundred and twenty-four sentences. Regarding the determination of offenses, there may be ultimate expedients, or differences in severity. For example, if a person internally develops amorous feelings, and their clever mind desires to commit misconduct with beautiful appearances, displaying dignified behavior, but has not left their original place. If, due to a diverted mind, they stop, then this thought becomes a 'prāyascittika' (Dukkata) (a minor offense, meaning 'bad deed') of expedient means. They confess before three people. If the mind does not cease and they leave their original place, and they touch the body and hands of the other person, if due to a diverted mind, they partially engage in the previous Dukkata, it becomes a 'sthūlātyaya' (Thullaccaya) (a more serious offense, meaning 'coarse transgression') of expedient means. They confess within a small assembly. If the mind still does not cease, and the two forms of male and female touch but do not enter the body, if they then cease the mind, they commit a grave Thullaccaya of expedient means. They confess within a large assembly within the boundary. If the mind still does not cease, and the two forms partially engage, involving the previous light and heavy Thullaccaya, the karmic thought becomes an ultimate grave offense, with nowhere further to go. This is called ultimate. Creating a cause for others is called expedient means. If it is a non-path thought as a path, or doubt, these two commit a Thullaccaya of expedient means. They confess within a small assembly. If it is a corpse, half-decayed or less, even down to the bones, or in the ears, nose, or even in the 'kundika' (kundī, a water bottle) mouth, if falsely thinking it is a path, they commit an ultimate light Thullaccaya. If the mind thinks it is a real object, or doubts it is a real object, they commit a light Thullaccaya of expedient means. Thullaccaya and Dukkata among the seven groups. These two names commonly refer to ultimate and expedient means, but only stealing. Although the expedient means directly create a cause in the first two instances without return, they create a cause for the ultimate Thullaccaya. This is because the names of cause and effect are the same. The cause of Thullaccaya is entirely Dukkata. How is this known? Thullaccaya is not mutually constitutive. The second time, four admonishments and one precept. One announcement and two 'karmas' (formal acts of the Sangha) having been completed, one who renounces counts three Thullaccaya for confession. It is not further said that there is a Dukkata that must be confessed. If the announcement is made but not yet completed, it is said that there is a Dukkata that must be confessed. From this, it is known that when Thullaccaya is completed, there is no Dukkata to confess. Therefore, it is known that they are mutually constitutive. One who makes the announcement and completes the two karmas and renounces counts three Thullaccaya for confession. Therefore, it is known that Thullaccaya is not mutually constitutive. The name Dukkata also commonly refers to cause and effect. Why is it that grasping the cause results in the effect of Dukkata? It is the lowest offense. From below, further... --------------------------------------------------------------------------------