English
English version When a cart is pulled by an ox, it is not called a 'vessel' (器 – container/tool). If grain is loaded in the cart, and a 'clean person' (净人 – a layperson responsible for handling chores) gets on the cart first, followed by a Bhikshu (比丘 – ordained monk), this does not constitute a violation of 'purity' (净 – cleanliness/purity). When going uphill, if the axle breaks, the ox becomes detached from the cart, and the ox's tail also leaves the cart, and the Bhikshu quickly gets off, this is not considered a violation of 'purity'. If the ox's tail completely leaves the cart, it is considered a violation of 'purity'. In a non-'vessel' situation, if there is another clean person present, it is still possible not to violate 'purity'. But in a 'vessel' situation, even if there is a clean person present, it is still considered a violation of 'purity'. The 《Ten Recitation Vinaya》 states that when a clean person is holding a vessel and is about to put it on the ground, and calls out to a Bhikshu saying, 'Help me,' the Buddha said, 'Because of the fear of breaking the vessel, it is permissible to help temporarily, but afterwards, one must not touch it again.' The 《Four-Part Vinaya》 states that there are five kinds of 'purity': first, water purity; second, wound purity; third, crow-pecked purity; fourth, great purity; and fifth, non-seed purity. Except for fire purity and non-seed purity, the other three types are not to be eaten. If a Bhikshuni (比丘尼 – ordained nun) cooks leftover overnight food into (new food), it is pure for the Sangha (大僧 – monastic community of monks). If the Sangha cooks leftover overnight food into (new food) or leaves it overnight (in new food), it is pure for the Bhikshuni. If a companion holds food and entrusts it to a Bhikshu, and the Bhikshu carries the food together, and (upon arrival) gives it to the Bhikshu, the Bhikshu may eat it. The Eighth Section on Sanghavasesa Offenses from the Three Vinayas The 《Four-Part Vinaya》 says that a Vinaya master has five merits: first, firm adherence to the precepts; second, skillful in recognizing various resentments, and fearless in making decisions among the assembly; third, able to resolve doubts and regrets; fourth, able to uphold the Vinaya (毗尼 – monastic rules); and fifth, able to make the Dharma endure. The 《Four-Part Vinaya》 says that a person who violates the precepts has five faults: first, some Bhikshus have impure body, speech, and mind, like an impure corpse; second, some Bhikshus have impure body, speech, and mind, and a bad reputation spreads, just as the odor of a corpse emanates from the body, so it is with a precept-breaking Bhikshu; third, some Bhikshus have impure body, speech, and mind, and good Bhikshus will fear and avoid them, just as a corpse causes fear, so it is with a precept-breaking Bhikshu; fourth, some Bhikshus have impure body, speech, and mind, causing good and pure Bhikshus to develop aversion upon seeing them, saying, 'How can one see such an evil person?' just as seeing a corpse causes great fear, giving evil spirits an opportunity, so it is with a precept-breaking Bhikshu; fifth, some Bhikshus have impure body, speech, and mind, and live with unwholesome people, just as a corpse dwells with evil hunters and non-humans. --------------------------------------------------------------------------------
Chinese
我说此人亦复如是。为犯戒五过失如彼死尸。四分曰。精有七种。青黄赤白黑酪色酪浆色。更或作头七七四十九曰僧残。所为出精有十事。为乐故。为好故。乐故。为颜色故。为自胜故。为福德故。为生天故。为种子故。为施故。自戒力故。出精进故。乃至善道亦尔。并都有五百五十僧残。所从境界出精有十。内色外色顺水逆水水洒顺风逆气吹空动身。是十从内色境上出精五百五十句僧残。十种境上亦尔。都并有五千五百句僧残 僧祇曰。比丘月一日犯僧残覆藏。乃至十日犯十僧残覆藏。乃至十一日明相出此十罪五十五夜覆藏。应从僧乞十别住十摩那埵十阿浮呵那亦得。从僧乞五十别住。乃至五十五阿浮呵那 僧祇曰。参差覆者。比丘月一日犯一罪覆藏。二日发露。二日犯二罪。三日发露。乃至日犯十罪覆藏。十一日发露。是名五十五僧残。应从乞十别住十摩那埵十阿浮呵那亦得。从僧乞五十五别住。乃至五十五阿浮呵那亦得。从僧乞五十五别住一摩那埵一阿浮呵那 四分曰。有比丘犯二僧残罪。发露一罪。覆藏一罪。罢罢道还受大戒。以先覆藏者后亦覆藏。先发露后亦发露一罪。应从僧乞前后出处随覆藏曰羯磨一罪直与摩那埵。若持律者欲与人出罪。要当善解罪起所因。应知罪覆藏不覆藏等。覆不覆等。一名多种别 现代汉语译本： 我说这个人也同样如此，因为触犯了戒律的五种过失，就像死尸一样。《四分律》说，精液有七种颜色：青色、黄色、红色、白色、黑色、酪色（乳酪的颜色）、酪浆色（乳浆的颜色）。或者说，每七天为一个阶段，七七四十九天构成一个僧残罪。导致精液流出的原因有十种：为了快乐的缘故，为了美好的缘故，因为快乐的缘故，因为贪图颜色的缘故，为了自我战胜的缘故，为了获得福德的缘故，为了升天的缘故，为了产生后代的缘故，为了布施的缘故，因为自身的戒律力量的缘故，因为精进的缘故，乃至行善也是如此。总共有五百五十个僧残罪。 从所面对的境界导致精液流出的情况有十种：内在的色（内在的感受），外在的色（外在的景象），顺水（顺着水流），逆水（逆着水流），水洒（被水泼洒），顺风（顺着风），逆气（逆着气流），吹空（对着空气吹气），动身（身体的动作）。这十种从内在色境上导致精液流出的情况，构成五百五十句僧残罪。十种境界上都是如此。总共有五千五百句僧残罪。《僧祇律》说，比丘在每月一日犯了僧残罪并加以隐瞒，乃至十日犯了十个僧残罪并加以隐瞒，乃至第十一日天亮时，这十个罪过被隐瞒了五十五个夜晚，应该向僧团请求十次别住（Parivasa，一种忏悔期），十次摩那埵（Manatta，一种缓刑期），十次阿浮呵那（Abbhana，恢复清净），也可以从僧团请求五十次别住，乃至五十五次阿浮呵那。《僧祇律》说，参差不齐地隐瞒罪过是指，比丘在每月一日犯了一个罪过并加以隐瞒，二日发露（忏悔），二日犯了两个罪过，三日发露，乃至十日犯了十个罪过并加以隐瞒，十一日发露，这被称为五十五个僧残罪，应该请求十次别住、十次摩那埵、十次阿浮呵那，也可以从僧团请求五十五次别住，乃至五十五次阿浮呵那，也可以从僧团请求五十五次别住，一次摩那埵，一次阿浮呵那。 《四分律》说，有比丘犯了两个僧残罪，发露了一个罪，隐瞒了一个罪，还俗后又重新受了大戒，因为先前隐瞒的罪过后来也算是隐瞒，先前发露的罪过后来也算是发露，一个罪过，应该从僧团请求前后根据隐瞒罪过的时间进行羯磨（Kamma，一种仪式），一个罪过直接给予摩那埵。如果持律者想要帮助别人出罪，一定要善于了解罪过的起因，应该知道罪过是隐瞒还是没有隐瞒等等，隐瞒还是没有隐瞒等等，一个名称有多种不同的含义。
English
English version: I say that this person is also the same, because of violating the five transgressions of the precepts, like a dead corpse. The Dharmaguptaka Vinaya (Si Fen Lu) says that there are seven kinds of semen: blue, yellow, red, white, black, curd-colored (the color of cheese), and whey-colored (the color of whey). Or it is said that every seven days is a stage, and seven sevens, forty-nine days, constitute a Sanghavasesa (monk's transgression). There are ten reasons for seminal emission: for the sake of pleasure, for the sake of beauty, because of pleasure, because of greed for color, for the sake of self-victory, for the sake of obtaining merit, for the sake of being born in heaven, for the sake of producing offspring, for the sake of giving, because of one's own strength of precepts, because of diligence, and even doing good is also the same. In total, there are five hundred and fifty Sanghavasesas. There are ten situations in which seminal emission results from the object faced: internal color (internal feelings), external color (external sights), following the water (downstream), against the water (upstream), water sprinkling (being splashed by water), following the wind (downwind), against the air (upwind), blowing into the air (blowing air), moving the body (body movements). These ten situations of seminal emission resulting from internal color objects constitute five hundred and fifty sentences of Sanghavasesa. It is the same in ten kinds of situations. In total, there are five thousand five hundred sentences of Sanghavasesa. The Mahasanghika Vinaya (Sengqi Lu) says that if a Bhiksu (monk) commits a Sanghavasesa on the first day of the month and conceals it, and even on the tenth day commits ten Sanghavasesas and conceals them, and even on the eleventh day at dawn, these ten offenses have been concealed for fifty-five nights, he should request from the Sangha (monk community) ten Parivasas (a period of probation), ten Manattas (a period of suspension), and ten Abbhanas (restoration to purity), or he can request from the Sangha fifty Parivasas, and even fifty-five Abbhanas. The Mahasanghika Vinaya says that uneven concealment of offenses refers to a Bhiksu committing one offense on the first day of the month and concealing it, revealing (confessing) it on the second day, committing two offenses on the second day, revealing it on the third day, and even committing ten offenses on the tenth day and concealing them, revealing it on the eleventh day. This is called fifty-five Sanghavasesas, and he should request ten Parivasas, ten Manattas, and ten Abbhanas, or he can request from the Sangha fifty-five Parivasas, and even fifty-five Abbhanas, or he can request from the Sangha fifty-five Parivasas, one Manatta, and one Abbhana. The Dharmaguptaka Vinaya says that if a Bhiksu commits two Sanghavasesa offenses, reveals one offense, and conceals one offense, and after returning to lay life, receives the full precepts again, because the previously concealed offense is still considered concealed, and the previously revealed offense is still considered revealed, one offense, he should request from the Sangha Kamma (a ritual) according to the time of concealing the offense, one offense is directly given Manatta. If a Vinaya master wants to help others be absolved of offenses, he must be good at understanding the causes of the offenses, and should know whether the offense is concealed or not concealed, etc., concealed or not concealed, etc., one name has many different meanings. --------------------------------------------------------------------------------
Chinese
住异。应知前后出家犯罪覆藏不覆藏。应知覆藏本日治。摩那埵中应知日数与覆藏。应知与随年覆藏。应知与清净以来覆藏。应知广略覆藏。应知成罪不成。一有心。二动身弄。三精出。具此三成罪。四人得作别住。别住时界内但使一不失宿。四人亦得作摩那埵羯磨。但界内要有四人得不失宿。行覆藏者有八事失宿。一往余寺不白。二出界不白。三客比丘来不白。四寺内余行者不白。五病不遣使白。六二三比丘同室。七在无比丘处住。八时集非时集不白。是为八事失宿得突吉罗。摩那埵比丘亦行上八事。应僧中宿日日白为异耳。婆利婆沙者胡音。秦言不定别住。摩那埵亦是胡音。秦言楷定别住。阿浮呵那亦复是胡音。秦言出罪下意比丘。应在大比丘下沙弥上坐。不得与大比丘同床坐。除安物摄供足清净比丘。一切所须浣衣扫地。迎来送去。敷坐洗足。一一不应。违亦夺三十五事。一不得授人大戒。二不得依止。三不畜沙弥。四不得授僧差教戒比丘尼。五设差应往。第二五句。一不得作说戒人。二亦不得僧中问答毗尼。三僧差羯磨人不应作。四僧简集智慧人许。论僧事不在其列。五僧差信命不应作。第三五句。一不得入聚落。二不应逼暮还。三应亲近比丘。不应亲外道。四不顺善比丘教。五不作异语。第四五句。一不应 现代汉语译本 关于别住（一种僧伽的惩罚），应当了解前后出家、犯罪后是否隐瞒。应当了解隐瞒的日期如何计算。在摩那埵（另一种僧伽的惩罚）中，应当了解日数与隐瞒的关系。应当了解与随年覆藏的关系。应当了解与清净以来的覆藏的关系。应当了解广略覆藏。应当了解是否构成犯罪。构成犯罪需要三个条件：一是有心，二是身体有所动作，三是精液射出。具备这三个条件就构成犯罪。 四个人可以进行别住。别住期间，在界内只要有一个人没有失宿（即整夜居住在寺院内），四个人也可以进行摩那埵羯磨（僧伽的仪式）。但界内必须要有四个人没有失宿。进行覆藏的比丘有八件事会导致失宿：一是前往其他寺院不禀告，二是离开界外不禀告，三是有客人比丘来不禀告，四是寺内有其他修行者不禀告，五是生病不派人禀告，六是两三个比丘同住一室，七是住在没有比丘的地方，八是按时或非时集会不禀告。这八件事会导致失宿，犯突吉罗罪（一种轻罪）。 进行摩那埵的比丘也进行以上八件事，只是每天要在僧众中禀告，这与别住不同。婆利婆沙（Parivasa）是胡语，翻译成汉语是不定别住。摩那埵（Manatta）也是胡语，翻译成汉语是楷定别住。阿浮呵那（Abbhana）也是胡语，翻译成汉语是出罪下意比丘。应该在大比丘之下，沙弥之上就坐。不得与大比丘同床而坐，除非是为了安放物品、摄取供养、洗净双足的比丘。一切所需，如浣洗衣物、扫地、迎来送往、铺设座位、洗净双足，一一不应做。违背也会被剥夺三十五件事的资格。 第一组五个方面：一，不得授人大戒（Upasampada，比丘戒）。二，不得作为依止师（Upajjhaya）。三，不得畜养沙弥（Sramanera）。四，不得被僧团委派去教诫比丘尼。五，如果被委派，应该前往。 第二组五个方面：一，不得作为说戒人（Uposatha）。二，也不得在僧团中问答毗尼（Vinaya，戒律）。三，不应该做僧团委派的羯磨人（Karmakaraka，执行僧事的僧人）。四，僧团可以选择有智慧的人，允许讨论僧事，但不在其列。五，不应该做僧团委派的信使。 第三组五个方面：一，不得进入村落。二，不应该逼近傍晚才返回。三，应该亲近比丘，不应该亲近外道。四，不顺从善良比丘的教导。五，不说异语。 第四组五个方面：一，不应该……