T24n1461_律二十二明瞭論
大正藏第 24 冊 No. 1461 律二十二明瞭論
No. 1461
律二十二明瞭論一卷
正量部弗陀多羅多法師造
陳天竺三藏真諦譯
如本二十二明瞭論，能分別解釋律所立名。我今當說。
偈曰：毗尼毗曇文所顯，與戒及護相應人。
釋曰：由對治上心惑，應說諸護數量。三界上心惑有二百九十四，是彼所起非護亦有二百九十四。為對治彼，有善及無覆無記諸護，合有五百八十八，是人與此對治護相應。復有別釋：欲界上心惑有一百三十七，從此隨一上心惑，能染污眼根地，于第四心及初至心，此眼根不護有一百三十七。如眼根，耳根亦爾，鼻舌身根不護各有二十五。如眼耳根，意根不護亦爾，有一百三十七。為對治彼應知，二品護合有九百七十二。色界上心惑有八十六，從此隨一上心惑，能染污眼根地，所生不護有八十六。為對治彼二品，護各有八十六。耳根意根不護、二護亦爾。色界身根不護有十四，能對治彼二品護各有十四。無色界上心惑有七十一，從此隨一上心惑能染污心地，所生不護有七十一。為對治此二品護各有七十一。三界護合有一千六百五十八，是人與此對治護明相應。
偈曰：諸佛所贊修三學，不看他面我當說。
【現代漢語翻譯】 現代漢語譯本 大正藏第 24 冊 No. 1461 律二十二明瞭論 No. 1461 律二十二明瞭論一卷 正量部弗陀多羅多法師造 陳天竺三藏真諦譯 如本《二十二明瞭論》，能分別解釋律所立之名。我今當說。 偈曰：毗尼（Vinaya，戒律）毗曇（Abhidhamma，論）文所顯，與戒及護相應人。 釋曰：由對治上心惑，應說諸護數量。三界上心惑有二百九十四，是彼所起非護亦有二百九十四。為對治彼，有善及無覆無記諸護，合有五百八十八，是人與此對治護相應。復有別：界上心惑有一百三十七，從此隨一上心惑，能染污眼根地，于第四心及初至心，此眼根不護有一百三十七。如眼根，耳根亦爾，鼻舌身根不護各有二十五。如眼耳根，意根不護亦爾，有一百三十七。為對治彼應知，二品護合有九百七十二。上心惑有八十六，從此隨一上心惑，能染污眼根地，所生不護有八十六。為對治彼二品，護各有八十六。耳根意根不護、二護亦爾。身根不護有十四，能對治彼二品護各有十四。無**上心惑有七十一，從此隨一上心惑能染污心地，所生不護有七十一。為對治此二品護各有七十一。三界護合有一千六百五十八，是人與此對治護明相應。 偈曰：諸佛所贊修三學，不看他面我當說。
【English Translation】 English version T24 No. 1461 The Treatise on Twenty-Two Clear Aspects of the Vinaya No. 1461 The Treatise on Twenty-Two Clear Aspects of the Vinaya, One Scroll Composed by Dharma Master Buddhatrata of the Sammitiya School Translated by Paramārtha, Tripiṭaka Master from Chen Dynasty, India As in the original 'Treatise on Twenty-Two Clear Aspects', which can distinctly explain the names established in the Vinaya (discipline), I will now speak. Verse: Vinaya (discipline) and Abhidhamma (doctrine) are revealed in the text, corresponding to precepts and protection. Explanation: Due to counteracting the afflictions of the higher mind, the number of protections should be explained. There are two hundred and ninety-four afflictions of the higher mind in the Three Realms, and there are also two hundred and ninety-four non-protections arising from them. To counteract them, there are wholesome and non-revealing, non-specified protections, totaling five hundred and eighty-eight. People are associated with these counteracting protections. Furthermore, there are separate : afflictions of the * Realm, one hundred and thirty-seven. From each of these afflictions of the higher mind, the eye-faculty ground can be defiled. In the fourth mind and the initial mind, there are one hundred and thirty-seven non-protections of this eye-faculty. Like the eye-faculty, so too with the ear-faculty. The nose, tongue, and body faculties each have twenty-five non-protections. Like the eye and ear faculties, so too with the mind-faculty, there are one hundred and thirty-seven non-protections. To counteract them, it should be known that the two kinds of protections total nine hundred and seventy-two. ** Afflictions of the higher mind number eighty-six. From each of these afflictions of the higher mind, the eye-faculty ground can be defiled, and eighty-six non-protections arise. To counteract them, the two kinds of protections each number eighty-six. The ear-faculty and mind-faculty have the same number of non-protections and protections. ** The body-faculty has fourteen non-protections, and to counteract them, the two kinds of protections each number fourteen. Non-** afflictions of the higher mind number seventy-one. From each of these afflictions of the higher mind, the mind-ground can be defiled, and seventy-one non-protections arise. To counteract them, the two kinds of protections each number seventy-one. The protections of the Three Realms total one thousand six hundred and fifty-eight. People are clearly associated with these counteracting protections. Verse: I shall speak of the Three Learnings praised by all Buddhas, without regard for others' opinions.
釋曰：若人與如此等護相應，此人能歡喜如來；由二功德相應故，是故諸佛讚歎此人。修三學者，于諸佛正法，正學有三，謂依戒學、依心學、依慧學。此三學生起位在忍名相、世第一、見地、修地中。或依三業道立三學、或依道分立三學、或依三藏立三學、或依三法身立三學。由此義，是人于名句字義及正行，心明瞭無疑，是故自在不繫屬他，故說不看他面。略釋如此。因前所說護，約正業、正語、正命更釋此人功德。
偈曰：明八戒護九十六，分別差別義相應。
釋曰：云何八？明瞭戒約道三分，分別為九十六。戒本有二種，謂身業、口業。云何分別此為八？此中身業有四種：一離殺生、二離偷盜、三離邪淫、四離非攝。口業有四種：一離妄語、二離破語、三離惡語、四離非應語。此八種業，由身、由口、由心。若自受有二十四；若教他受亦有二十四；若見他受行生隨喜心，亦有二十四；若自行先所受，亦有二十四。此四二十四，合成九十六。複次身四種邪業，若由無瞋無癡善根所離成八，說名正業。口四種邪業，若由無瞋無癡所離成八，說名正語。身口八邪業，若由無貪所離成八，說名正命。若自受、令他受、見他受行生隨喜、自行先所受，各二十四。約聖道分判此八，明瞭戒合九十六，是人與
【現代漢語翻譯】 現代漢語譯本 解釋：如果有人與這些護法相應，這個人就能歡喜如來（Tathagata，佛的稱號）；由於兩種功德相應，所以諸佛讚歎這個人。修習三種學問的人，對於諸佛的正法，正確的學習有三種，即依戒學、依心學、依慧學。這三種學問的生起位置在忍名相、世第一、見地、修地中。或者依據身、口、意三業道建立三種學問，或者依據道分建立三種學問，或者依據三藏建立三種學問，或者依據三法身建立三種學問。因為這個緣故，這個人對於名句字義以及正確的行為，內心明瞭無疑，所以自在不被他人束縛，因此說不看他人臉色。簡略解釋到此。因為前面所說的護法，結合正業、正語、正命，進一步解釋這個人的功德。
偈頌說：明瞭八戒的守護有九十六種，分別各種差別的意義相應。
解釋：什麼是八戒？明瞭戒律結合道的三部分，分別成為九十六種。戒律本身有兩種，即身業和口業。如何分別這八種？其中身業有四種：一是遠離殺生，二是遠離偷盜，三是遠離邪淫，四是遠離非梵行。口業有四種：一是遠離妄語，二是遠離離間語，三是遠離惡語，四是遠離無意義的言語。這八種業，由身、由口、由心產生。如果自己受持，有二十四種；如果教他人受持，也有二十四種；如果見到他人受持而生隨喜心，也有二十四種；如果自己實行先前所受持的戒律，也有二十四種。這四個二十四種，合起來是九十六種。進一步說，身體的四種邪業，如果由無瞋（aversion，嗔恚的缺失）無癡（ignorance，愚癡的缺失）善根所遠離，就成為八種，稱為正業。口頭的四種邪業，如果由無瞋無癡所遠離，就成為八種，稱為正語。身口八種邪業，如果由無貪（greed，貪婪的缺失）所遠離，就成為八種，稱為正命。如果自己受持、令他人受持、見到他人受持而生隨喜心、自己實行先前所受持的戒律，各有二十四種。結合聖道分來判斷這八種，明瞭戒律合起來有九十六種，這個人與這些相應。
【English Translation】 English version Explanation: If a person is in accordance with such protectors, this person can rejoice in the Tathagata (Tathagata, an epithet of the Buddha); because of the correspondence of two merits, therefore, all Buddhas praise this person. Those who cultivate the three learnings, with regard to the Buddhas' Right Dharma, have three correct learnings, namely, learning based on precepts, learning based on mind, and learning based on wisdom. The arising positions of these three learnings are in the stages of Acceptance of Names, World's Foremost Dharma, the Stage of Vision, and the Stage of Cultivation. Or, based on the three karmic paths of body, speech, and mind, establish the three learnings; or, based on the divisions of the Path, establish the three learnings; or, based on the Three Baskets (Tripitaka), establish the three learnings; or, based on the Three Dharmakayas, establish the three learnings. Because of this meaning, this person's mind is clear and without doubt regarding the meaning of names, phrases, words, and righteous conduct; therefore, being free and not bound by others, it is said that they do not look at others' faces. This is a brief explanation. Because of the aforementioned protectors, combined with Right Action, Right Speech, and Right Livelihood, further explain this person's merits.
The verse says: Understanding the protection of the eight precepts has ninety-six aspects, corresponding to the meanings of various distinctions.
Explanation: What are the eight precepts? Understanding the precepts combined with the three parts of the Path, separately become ninety-six kinds. Precepts themselves are of two kinds, namely, bodily actions and verbal actions. How to distinguish these eight? Among them, there are four kinds of bodily actions: first, abstaining from killing; second, abstaining from stealing; third, abstaining from sexual misconduct; fourth, abstaining from non-celibate conduct. There are four kinds of verbal actions: first, abstaining from false speech; second, abstaining from divisive speech; third, abstaining from harsh speech; fourth, abstaining from meaningless speech. These eight kinds of actions arise from body, speech, and mind. If one upholds them oneself, there are twenty-four kinds; if one teaches others to uphold them, there are also twenty-four kinds; if one sees others upholding them and generates joy and approval, there are also twenty-four kinds; if one practices the precepts one has previously upheld, there are also twenty-four kinds. These four twenty-fours combine to make ninety-six. Furthermore, the four kinds of evil bodily actions, if avoided by the roots of non-aversion (aversion, absence of hatred) and non-ignorance (ignorance, absence of delusion), become eight, called Right Action. The four kinds of evil verbal actions, if avoided by non-aversion and non-ignorance, become eight, called Right Speech. The eight kinds of evil bodily and verbal actions, if avoided by non-greed (greed, absence of craving), become eight, called Right Livelihood. If one upholds them oneself, causes others to uphold them, sees others upholding them and generates joy and approval, and practices the precepts one has previously upheld, each has twenty-four kinds. Combining the Noble Eightfold Path to judge these eight, understanding the precepts together makes ninety-six, and this person is in accordance with these.
如此等戒相應。
偈曰：倍二十一千福河，流善法水洗除污。
釋曰：云何倍二十一千福河？成四萬二千福河。律中如來所立戒有四百二十：于婆藪斗律有二百戒，于優波提舍律有一百二十一戒，于比丘尼律有九十九戒。此四百二十戒中，隨一一戒各能生攝僧等十種功德，一一功德能生十種正法，謂信等五根、無貪等三善根及身口二護，合成四萬二千福河。由此福河，恒能洗浣破戒垢污。余義在波羅提木叉論中應知。
偈曰：解戒五相九毗尼。
釋曰：如諸佛所立戒，於一一戒中應了別五相：一緣起、二起緣起人、三立戒、四分別所立戒、五決判是非。此中初波羅夷緣起者，于鞞舍離國，由飢餓難事為緣起。起緣起人者，是須陳那比丘。立戒者，若比丘共余比丘，于學處至得同命，未舍戒不顯自身羸弱，更行淫慾法，乃至於雌畜生，犯波羅夷無共住。分別所立戒者，此中何者為比丘性？謂依圓得至得，乃至由犯此罪不得共住。決判是非者，此中比丘於三處犯波羅夷，乃至說戒究竟。於一一戒應知皆有五相，若人能如理了別此五相義，此人必定能解九毗尼義。何者為九？一、比丘毗尼；二、比丘尼毗尼；三、二部毗尼；四、罪毗尼；五、惑毗尼；六、有愿毗尼；七、無愿毗尼；八、一處毗尼；
【現代漢語翻譯】 現代漢語譯本 如此等等的戒律是相應的。
偈語說：增至兩萬一千條福德之河，流淌著善良的法水洗滌污垢。
解釋說：如何增至兩萬一千條福德之河呢？成就四萬兩千條福德之河。律藏中如來所制定的戒律有四百二十條：在《婆藪斗律》中有二百條戒，在《優波提舍律》中有一百二十一條戒，在《比丘尼律》中有九十九條戒。這四百二十條戒中，每一條戒都能產生攝受僧眾等十種功德，每一種功德都能產生十種正法，即信等五根、無貪等三善根以及身口二護，合起來就是四萬兩千條福德之河。憑藉這些福德之河，能夠不斷地洗滌破戒的污垢。其餘的意義應該在《波羅提木叉論》中瞭解。
偈語說：理解戒律的五種相和九種毗尼。
解釋說：如諸佛所制定的戒律，在每一條戒律中都應該明瞭五種相：一、緣起；二、起緣起之人；三、立戒；四、分別所立之戒；五、決判是非。這裡最初的波羅夷（Parajika，斷頭罪）的緣起，是在鞞舍離國（Vaishali），由於飢餓的艱難情況作為緣起。起緣起之人，是須陳那比丘（Sudinna Bhikkhu）。立戒的內容是，如果比丘與其他的比丘，在學處（Siksa-pada，學處）發誓直至同生共死，在沒有捨棄戒律且不顯露自身羸弱的情況下，更行淫慾之法，乃至對雌性畜生，犯波羅夷罪，不得共住。分別所立戒的內容是，這裡什麼是比丘的根本性質？就是依據圓滿的戒律而證得，乃至由於犯此罪而不得共住。決判是非的內容是，這裡的比丘在三種情況下犯波羅夷罪，乃至誦戒完畢。對於每一條戒律都應該知道有五種相，如果有人能夠如理地明瞭這五種相的意義，這個人必定能夠理解九種毗尼的意義。什麼是九種毗尼呢？一、比丘毗尼（Bhikkhu Vinaya，比丘戒律）；二、比丘尼毗尼（Bhikkhuni Vinaya，比丘尼戒律）；三、二部毗尼（Ubhato Vinaya，比丘和比丘尼的戒律）；四、罪毗尼（Apatti Vinaya，關於罪的戒律）；五、惑毗尼（Mohana Vinaya，關於迷惑的戒律）；六、有愿毗尼（Sanketa Vinaya，關於發願的戒律）；七、無愿毗尼（Asanketa Vinaya，關於不發願的戒律）；八、一處毗尼（Ekadesa Vinaya，關於一部分的戒律）；
【English Translation】 English version Such are the precepts that are in accordance.
The verse says: Doubling twenty-one thousand rivers of merit, flowing with virtuous Dharma-water to wash away defilements.
The explanation says: How to double twenty-one thousand rivers of merit? It becomes forty-two thousand rivers of merit. In the Vinaya, the precepts established by the Tathagata are four hundred and twenty: in the Vasubhadra Vinaya there are two hundred precepts, in the Upadesa Vinaya there are one hundred and twenty-one precepts, and in the Bhikkhuni Vinaya there are ninety-nine precepts. Among these four hundred and twenty precepts, each precept can generate ten kinds of merits, such as gathering the Sangha, and each merit can generate ten kinds of right Dharma, namely the five roots of faith, etc., the three good roots of non-greed, etc., and the two protections of body and speech, which together make up forty-two thousand rivers of merit. By these rivers of merit, one can constantly wash away the defilements of breaking the precepts. The remaining meanings should be known in the Parajika commentary.
The verse says: Understanding the five aspects of precepts and the nine Vinayas.
The explanation says: As for the precepts established by the Buddhas, in each precept, one should clearly distinguish five aspects: 1. the origin; 2. the person who initiated the origin; 3. the establishment of the precept; 4. the distinction of the established precept; 5. the judgment of right and wrong. Here, the origin of the first Parajika (Parajika, Defeat) is in Vaishali (Vaishali), due to the difficult situation of famine as the origin. The person who initiated the origin is the Bhikkhu Sudinna (Sudinna Bhikkhu). The content of establishing the precept is that if a Bhikkhu, together with other Bhikkhus, makes a vow in the Siksa-pada (Siksa-pada, training rules) until they live and die together, and without abandoning the precepts and without revealing their own weakness, engages in the act of sexual intercourse, even with a female animal, commits the Parajika offense and cannot live together. The content of distinguishing the established precept is, what is the fundamental nature of a Bhikkhu here? It is based on the attainment of complete precepts, and even due to committing this offense, one cannot live together. The content of judging right and wrong is that the Bhikkhu here commits the Parajika offense in three situations, even until the recitation of the precepts is completed. For each precept, one should know that there are five aspects. If one can understand the meaning of these five aspects in accordance with the principles, that person will surely be able to understand the meaning of the nine Vinayas. What are the nine Vinayas? 1. Bhikkhu Vinaya (Bhikkhu Vinaya, Monks' rules); 2. Bhikkhuni Vinaya (Bhikkhuni Vinaya, Nuns' rules); 3. Ubhato Vinaya (Ubhato Vinaya, Rules for both monks and nuns); 4. Apatti Vinaya (Apatti Vinaya, Rules about offenses); 5. Mohana Vinaya (Mohana Vinaya, Rules about delusion); 6. Sanketa Vinaya (Sanketa Vinaya, Rules about vows); 7. Asanketa Vinaya (Asanketa Vinaya, Rules about no vows); 8. Ekadesa Vinaya (Ekadesa Vinaya, Rules about a part);
九、一切處毗尼。比丘毗尼者，如故意出不凈，如此等相罪，但屬比丘毗尼。比丘尼毗尼者，如獨行，如此等相罪，但屬比丘尼毗尼。二部毗尼者，是二部所學處。如初波羅夷，如此等相罪，屬二部毗尼。罪毗尼者，八緣起所生諸罪，如法對治除滅。惑毗尼者，三界五部或九永斷智及滅。有愿毗尼者，是十種學處。無愿毗尼者，是正羯磨竟時，四萬二千學處並起。一處毗尼者，如受戒洗浴等事。一切處毗尼者，謂一切時應共學處。若人能如理了別此九毗尼義，此人必定能解五部等義。
偈曰：解罪五部八緣起。
釋曰：律中說罪有五部：第一波羅夷部，有十六罪。第二僧伽胝施沙部，有五十二罪。第三波羅逸(羊逆反)尼柯部，有三百六十罪。第四波胝提舍尼部，有十二罪。非四部所攝，所餘諸罪共學對及婆藪斗律所說罪，一切皆是第五獨柯多部攝。若人能如理了別五部罪，此人必定能解八緣起所生罪。罪生起因有八種：一、有罪從身生不從口意生，如不閉戶共非大戒眠等。二、有從口生不從身意生，如善心為女人說法過五六語等。三、有從意生不從身口生。如心地諸罪。四、有從身口生不從意生，如善心為男女行淫使等。五、有從身意生不從口生，如故心出不凈等。六、有從口意生不從身生，如染污心
【現代漢語翻譯】 現代漢語譯本 九、一切處毗尼。比丘毗尼（bhikkhu vinaya，男性僧侶的戒律）是指，例如故意遺漏不凈之物等相關的罪行，這些罪行只屬於比丘毗尼。比丘尼毗尼（bhikkhuni vinaya，女性僧侶的戒律）是指，例如單獨行動等相關的罪行，這些罪行只屬於比丘尼毗尼。二部毗尼是指，兩部分（比丘和比丘尼）都需要學習的戒條。例如初波羅夷（pārājika，斷頭罪），如此等相關的罪行，屬於二部毗尼。罪毗尼是指，由八種因緣生起的各種罪行，通過如法的方式對治和消除。惑毗尼是指，對三界（欲界、色界、無色界）五部（貪、嗔、癡、慢、疑）或者九種煩惱的永遠斷除的智慧和滅盡。有愿毗尼是指，十種學處（śikṣāpada，戒條）。無愿毗尼是指，在正式羯磨（kamma，業）結束時，四萬二千種學處同時生起。一處毗尼是指，例如受戒、洗浴等事情。一切處毗尼是指，在任何時候都應該共同學習的戒條。如果有人能夠如理地瞭解這九種毗尼的含義，這個人必定能夠理解五部等的含義。
偈曰：解罪五部八緣起。
釋曰：律中說罪有五部：第一波羅夷部，有十六罪。第二僧伽胝施沙部（saṃghāṭiśeṣa，僧殘罪），有五十二罪。第三波羅逸（pārājika，斷頭罪）尼柯部，有三百六十罪。第四波胝提舍尼部（prātideśanīya，向彼悔罪），有十二罪。非四部所攝，所餘諸罪共學對及婆藪斗律所說罪，一切皆是第五獨柯多部攝。若人能如理了別五部罪，此人必定能解八緣起所生罪。罪生起因有八種：一、有罪從身生不從口意生，如不閉戶共非大戒眠等。二、有從口生不從身意生，如善心為女人說法過五六語等。三、有從意生不從身口生。如心地諸罪。四、有從身口生不從意生，如善心為男女行淫使等。五、有從身意生不從口生，如故心出不凈等。六、有從口意生不從身生，如染污心
【English Translation】 English version 9. Vinaya in all places. Bhikkhu Vinaya (bhikkhu vinaya, discipline for male monastics) refers to offenses such as intentionally emitting impure substances, which pertain only to Bhikkhu Vinaya. Bhikkhuni Vinaya (bhikkhuni vinaya, discipline for female monastics) refers to offenses such as walking alone, which pertain only to Bhikkhuni Vinaya. Vinaya for both orders refers to precepts that both orders (bhikkhus and bhikkhunis) must learn. For example, the first Pārājika (pārājika, defeat), such offenses belong to the Vinaya for both orders. Offense Vinaya refers to various offenses arising from eight conditions, which are treated and eliminated through lawful means. Delusion Vinaya refers to the wisdom and cessation of the five categories (greed, hatred, delusion, pride, doubt) or nine afflictions of the three realms (desire realm, form realm, formless realm), which are permanently severed. Vinaya with aspiration refers to the ten training precepts (śikṣāpada, precepts). Vinaya without aspiration refers to the simultaneous arising of forty-two thousand training precepts when the formal Kamma (kamma, action) is completed. Vinaya in one place refers to matters such as ordination and bathing. Vinaya in all places refers to precepts that should be learned together at all times. If one can understand the meaning of these nine Vinayas according to reason, that person will surely be able to understand the meaning of the five categories, etc.
Verse: Understanding the five categories of offenses and the eight conditions of arising.
Explanation: The Vinaya states that there are five categories of offenses: First, the Pārājika category, with sixteen offenses. Second, the Saṃghāṭiśeṣa category (saṃghāṭiśeṣa, formal meeting offenses), with fifty-two offenses. Third, the Pārājika category, with three hundred and sixty offenses. Fourth, the Prātideśanīya category (prātideśanīya, offenses to be confessed), with twelve offenses. Those not included in the four categories, all remaining offenses, including those related to shared learning and the Vinaya mentioned in the Vasubhadra Vinaya, are all included in the fifth category, the Ṭhūlaccaya category. If one can understand the five categories of offenses according to reason, that person will surely be able to understand the offenses arising from the eight conditions. There are eight causes for the arising of offenses: First, some offenses arise from the body but not from speech or mind, such as sleeping together without closing the door, which is not a major precept. Second, some arise from speech but not from body or mind, such as speaking more than five or six words to a woman with good intentions. Third, some arise from the mind but not from body or speech, such as offenses of the mind. Fourth, some arise from body and speech but not from the mind, such as using men and women for sexual acts with good intentions. Fifth, some arise from body and mind but not from speech, such as intentionally emitting impure substances. Sixth, some arise from speech and mind but not from the body, such as with a defiled mind
對女人說顯示淫慾語等。七、有從身口意生，如有染污心為男女行淫使等。八、有不從身口意生，如先對人說大妾語，彼人不解。此人已對治三方便，后時彼人若追解其語，此人即得波羅夷罪。若人能如理了別八緣起所生罪義，此人必定能解七罪聚等義。
偈曰：解七罪聚五布薩。
釋曰：律中說罪聚有七：一、波羅夷聚，謂四波羅夷。二、僧伽胝施沙聚，謂十三僧伽胝施沙。三、偷蘭遮耶聚，謂一切三聚不具分所生偷蘭遮耶。四、尼薩耆波羅逸尼柯聚，謂三十尼薩耆波羅逸尼柯。五、波羅逸尼柯聚，謂九十波羅逸尼柯。六、波胝提舍尼聚，謂四波胝提舍尼。七、非六聚所攝罪及六聚不具分所生罪及學對，如此一切入過毗尼聚攝。若人能如理了別七罪聚義，此人必定能解誦波羅提木叉布沙他。布沙他時說波羅提木叉有五種：一、誦波羅提木叉緣起；二、誦至四波羅夷；三、誦至十三僧伽胝施沙；四、誦至二不定法；五、廣誦乃至戒盡。若人如理能了別五布沙他義，此人必定能解四失四得義。
偈曰：解四種失及四得。
釋曰：于佛正法中有四種失：一戒失、二行失、三見失、四命失。此四失勝相云何？是破戒處破戒人，于佛正法中為修見諦行，是人不可拔濟。譬如樹葉已萎黃不得久住。是名
【現代漢語翻譯】 現代漢語譯本：對女人說顯示淫慾的語言等等。七、有從身口意產生，如有染污的心為男女進行淫慾行為等等。八、有不從身口意產生，如先前對人說隱晦的淫穢語言，那個人當時不理解。這個人已經對治了三種方便，之後那個人如果追溯理解了那些話，這個人就犯了波羅夷罪（Parajika，斷頭罪）。如果有人能夠如理地辨別這八種因緣所產生的罪的意義，這個人必定能夠理解七罪聚等等的意義。
偈語說：理解七罪聚和五布薩（uposatha，齋戒）。
解釋：律藏中說罪聚有七種：一、波羅夷聚（Parajika，斷頭罪），指四種波羅夷罪。二、僧伽胝施沙聚（Sanghadisesa，僧殘罪），指十三種僧伽胝施沙罪。三、偷蘭遮耶聚（Thullaccaya，粗罪），指一切三聚不具足部分所產生的偷蘭遮耶罪。四、尼薩耆波羅逸尼柯聚（Nissaggiya Pacittiya，捨墮罪），指三十種尼薩耆波羅逸尼柯罪。五、波羅逸尼柯聚（Pacittiya，單墮罪），指九十種波羅逸尼柯罪。六、波胝提舍尼聚（Patidesaniya，悔過罪），指四種波胝提舍尼罪。七、非六聚所攝的罪以及六聚不具足部分所產生的罪以及學處，這些都歸入過毗尼聚所攝。如果有人能夠如理地辨別七罪聚的意義，這個人必定能夠理解誦波羅提木叉（Patimokkha，戒經）的布沙他（uposatha，齋戒）。布沙他時說波羅提木叉有五種：一、誦波羅提木叉的緣起；二、誦到四波羅夷罪；三、誦到十三僧伽胝施沙罪；四、誦到二不定法；五、廣泛地誦乃至戒盡。如果有人如理地能夠辨別五布沙他的意義，這個人必定能夠理解四失四得的意義。
偈語說：理解四種失和四種得。
解釋：在佛的正法中有四種失：一、戒失，二、行失，三、見失，四、命失。這四種失的殊勝相是怎樣的呢？是破戒之處的破戒之人，在佛的正法中爲了修習見諦之行，這個人是不可救拔的。譬如樹葉已經枯萎發黃，不能夠長久存活。這叫做...
【English Translation】 English version: Speaking words displaying lustful desires, etc., to women. 7. Arising from body, speech, and mind, such as having a defiled mind to engage in sexual acts with men and women, etc. 8. Not arising from body, speech, and mind, such as previously speaking obscurely lewd words to someone, and that person did not understand at the time. This person has already counteracted the three expedients, and later if that person retrospectively understands those words, this person immediately commits a Parajika (Parajika, defeat). If a person can discern the meaning of the sins arising from these eight conditions according to reason, this person will certainly be able to understand the meaning of the seven aggregates of sins, etc.
The verse says: Understand the seven aggregates of sins and the five uposatha (uposatha, fasting days).
Explanation: The Vinaya (Vinaya, monastic rules) says that there are seven aggregates of sins: 1. Parajika (Parajika, defeat) aggregate, referring to the four Parajika sins. 2. Sanghadisesa (Sanghadisesa, suspension) aggregate, referring to the thirteen Sanghadisesa sins. 3. Thullaccaya (Thullaccaya, grave offense) aggregate, referring to all Thullaccaya sins arising from incomplete parts of the three aggregates. 4. Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation with forfeiture) aggregate, referring to the thirty Nissaggiya Pacittiya sins. 5. Pacittiya (Pacittiya, expiation) aggregate, referring to the ninety Pacittiya sins. 6. Patidesaniya (Patidesaniya, confession) aggregate, referring to the four Patidesaniya sins. 7. Sins not included in the six aggregates, as well as sins arising from incomplete parts of the six aggregates, and the training rules; all of these are included in the aggregate of transgressions of the Vinaya. If a person can discern the meaning of the seven aggregates of sins according to reason, this person will certainly be able to understand the recitation of the Patimokkha (Patimokkha, monastic code) during the uposatha (uposatha, fasting days). There are five types of Patimokkha recited during the uposatha: 1. Reciting the origin of the Patimokkha; 2. Reciting up to the four Parajika sins; 3. Reciting up to the thirteen Sanghadisesa sins; 4. Reciting up to the two uncertain rules; 5. Reciting extensively until all the precepts are finished. If a person can discern the meaning of the five uposathas according to reason, this person will certainly be able to understand the meaning of the four losses and four gains.
The verse says: Understand the four kinds of losses and four kinds of gains.
Explanation: In the Buddha's true Dharma, there are four kinds of losses: 1. Loss of precepts, 2. Loss of conduct, 3. Loss of views, 4. Loss of life. What are the excellent characteristics of these four losses? It is that a person who has broken the precepts in a place where precepts are broken, and who is cultivating the path of seeing the truth in the Buddha's true Dharma, cannot be saved. It is like a leaf that has withered and yellowed and cannot live long. This is called...
戒失行見命失相，應知亦爾。四得者，謂戒行見命極清凈。彼清凈以五根為體，能感三根，是彼極清凈如前所說。如此等處，若人能如理了別，此人于律則明瞭，不看他面。
偈曰：能善簡擇罪三角。
釋曰：此二或名三角、或名三道。此二是二不定，名諸罪三角。三道故不定者，於此中諸罪不定。譬如不定聚能通一切罪中，故說不定。譬如第四定，是不定諸罪因故，故名不定。何以故？一切罪部聚，說緣起所生，于中皆具足。有餘師說：此二不定似律本義，律余文句皆為釋此。若人於二不定中能攝應律義，從此二所生罪于律中能顯，是名能善簡擇罪三角。若人能如理了別罪三角義，此人必定能解想真實義。
偈曰：解想真實立學處。
釋曰：律中說學處有二種：一想學處、二真實學處，復有想真實學處。此中若人犯一戒，觀察彼意后，方分別此罪從想生起、此罪從真實生起、此罪從二生起。此中如於初波羅夷，有想、有真實，若人至癡狂法故不覺觸、或由正思惟，不啖觸味。于非道起道想、于道起非道想，啖觸味。此中約想判罪。于女男、黃門人、非人畜生、下門女根及口中，起顛倒想。此中約真實判罪。由此道理，於二判罪亦爾。於我所立波羅提木叉論中，從一切學處，想罪及真實罪悉
【現代漢語翻譯】 現代漢語譯本 戒律、行為、見解、生命失去其本來的面貌，應當知道也是如此。四種獲得（四得）是指戒律、行為、見解、生命達到極其清凈的狀態。這種清凈以五根（眼、耳、鼻、舌、身）為本體，能夠感應三種善根（信根、精進根、念根），這種極其清凈的狀態如前所述。在這些地方，如果有人能夠如理地辨別，這個人對於戒律就能夠明瞭，不會看別人的臉色行事。
偈語說：能夠善於簡擇罪的三種情況（三角）。
解釋說：這兩種情況或者稱為『三角』，或者稱為『三道』。這兩種情況是不定的，稱為各種罪的『三角』。之所以說『三道』是不定的，是因為其中的罪是不確定的。譬如不定聚（Asamaniyatas，不定的罪聚）能夠通向一切罪中，所以說是不定的。譬如第四禪定，是不定諸罪的原因，所以稱為不定。為什麼呢？因為一切罪的類別聚集，說是緣起所生，其中都具備。有其他論師說：這兩種不定類似於戒律的根本意義，戒律的其他文句都是爲了解釋它們。如果有人在兩種不定中能夠攝取應合戒律的意義，從此二者所產生的罪在戒律中能夠顯現，這就叫做能夠善於簡擇罪的三種情況（三角）。如果有人能夠如理地辨別罪三角的意義，這個人必定能夠理解想的真實意義。
偈語說：理解想的真實，建立學處。
解釋說：戒律中說的學處有兩種：一是想學處，二是真實學處，還有想真實學處。這裡如果有人犯了一條戒，觀察他的意圖之後，才分別這個罪是從想生起的，這個罪是從真實生起的，這個罪是從二者生起的。這裡比如在最初的波羅夷罪（Parajika，斷頭罪）中，有想，有真實，如果有人因為癡狂的緣故不覺知觸控，或者由於正確的思惟，不吞食觸控的味道。在非道的處所生起道想，在道的處所生起非道想，吞食觸控的味道。這裡根據想來判斷罪。對於女人、男人、黃門人（Pandaka，太監）、非人、畜生、下門女根以及口中，生起顛倒想。這裡根據真實來判斷罪。根據這個道理，對於二者判斷罪也是如此。在我所立的波羅提木叉（Pratimoksha，戒經）論中，從一切學處，想罪以及真實罪都...
【English Translation】 English version The loss of Sila (morality), conduct, view, and life's appearance should be understood in the same way. The 'four attainments' (four acquisitions) refer to the state where Sila, conduct, view, and life reach a state of extreme purity. This purity has the five roots (eye, ear, nose, tongue, body) as its essence, and can induce the three wholesome roots (root of faith, root of effort, root of mindfulness). This extreme purity is as previously described. In such places, if someone can discern according to reason, this person will be clear about the Vinaya (monastic rules) and will not act based on others' opinions.
The verse says: 'Able to skillfully discern the triangle of offenses.'
The explanation says: These two situations are sometimes called 'triangle' or 'three paths.' These two situations are uncertain and are called the 'triangle' of various offenses. The reason why 'three paths' are said to be uncertain is because the offenses within them are uncertain. For example, the Asamaniyatas (uncertain offenses) can lead to all offenses, so they are said to be uncertain. For example, the fourth Dhyana (meditative state) is the cause of uncertain offenses, so it is called uncertain. Why? Because the collection of all types of offenses is said to arise from conditions, and all are present within it. Some other teachers say: These two uncertain situations are similar to the fundamental meaning of the Vinaya, and the other sentences in the Vinaya are all to explain them. If someone can grasp the meaning that accords with the Vinaya in the two uncertain situations, and the offenses arising from these two can be manifested in the Vinaya, this is called being able to skillfully discern the triangle of offenses. If someone can discern the meaning of the triangle of offenses according to reason, this person will definitely be able to understand the true meaning of perception (Sanna).
The verse says: 'Understanding the truth of perception, establish the training rules.'
The explanation says: The training rules mentioned in the Vinaya are of two types: one is the perception training rule, and the other is the reality training rule, and there is also the perception-reality training rule. Here, if someone violates a precept, after observing their intention, one then distinguishes whether this offense arose from perception, this offense arose from reality, or this offense arose from both. Here, for example, in the initial Parajika (defeat), there is perception and there is reality. If someone does not perceive touch due to madness, or due to correct thought, does not consume the taste of touch. Having the perception of the path in a non-path place, and having the perception of a non-path in a path place, consuming the taste of touch. Here, the offense is judged according to perception. Having inverted perceptions regarding women, men, Pandaka (eunuchs), non-humans, animals, the lower female genitalia, and the mouth. Here, the offense is judged according to reality. According to this principle, judging offenses in both cases is also the same. In my established treatise on the Pratimoksha (code of monastic discipline), from all the training rules, offenses of perception and offenses of reality are all...
攝顯在此義中，為離繁文是故略說。
偈曰：自性立制所有戒，如理分別能解說。
釋曰：是前所說想罪、真實罪。由此罪門，佛所立學處有三種：一、性罪；二、制罪；三、二罪。此中性罪者，若是身口意惡業所攝，或由隨惑及惑等流故犯，復於此過犯中故意所攝，有染污業增長，與此俱有罪相續流，是名性罪。異此三因所犯，或由不了別戒、或由失念、或由不故意過犯，此中若無惑及惑等流，又無念念增長，是名制罪。若具二相，是名制性二罪。若人能如理了別此學處義，此人于律則明瞭，不看他面。
偈曰：了別二部所作業。
釋曰：律中說羯磨有三種：一、唯比丘羯磨非比丘尼；二、唯比丘尼羯磨非比丘；三、二部共羯磨。一切處與大戒羯磨，唯是比丘羯磨。和合許受大戒羯磨，唯是比丘尼羯磨。宿住摩捺(乃達反)多、阿悔也那等羯磨，所有餘白四等羯磨，于自部他部，是比丘羯磨。此等羯磨，若比丘尼于自部作亦得成。若人能如理了別此三羯磨義，此人必定能解破僧因緣等義。
偈曰：解破非破類及時。
釋曰：律中佛說有十四能破僧和合因緣，如律所說次第。此中非法者，五邪道分；法者，五正道分。非毗尼者，三邪道分；毗尼者，三正道分。罪者，違如來所立
【現代漢語翻譯】 現代漢語譯本： 攝略顯了此中的意義，爲了遠離繁瑣的文字，所以簡略地說。
偈頌說：自性所立的戒和佛所制定的戒，能夠如理分別就能理解和解說。
解釋說：這是前面所說的想罪和真實罪。由於這些罪的類別，佛所制定的學處有三種：一、性罪（根本罪）；二、制罪（遮罪）；三、二罪（根本罪和遮罪）。其中性罪是指，如果是身口意惡業所包含的，或者由於隨煩惱以及煩惱的等流而犯的，又在這種過錯中包含有故意的成分，有染污的業增長，並且與此俱有罪的相續流，這叫做性罪。與這三種原因不同的所犯，或者由於不瞭解戒律、或者由於失念、或者由於不故意的過犯，這裡面如果沒有煩惱以及煩惱的等流，又沒有唸唸增長，這叫做制罪。如果具備兩種相，這叫做制性二罪。如果有人能夠如理了解這些學處的意義，這個人對於戒律就明瞭，不會看別人的臉色行事。
偈頌說：瞭解分別二部僧團所作的羯磨。
解釋說：律中說羯磨（僧團事務）有三種：一、只有比丘（男性僧侶）才能做的羯磨，比丘尼（女性僧侶）不能做；二、只有比丘尼才能做的羯磨，比丘不能做；三、二部僧團共同做的羯磨。一切處與大戒羯磨，唯有比丘才能做。和合許受大戒羯磨，唯有比丘尼才能做。宿住摩捺（Manatta，懺悔的一種）、阿悔也那等羯磨，所有其餘的白四羯磨等，在自部和他部，都是比丘才能做的羯磨。這些羯磨，如果比丘尼在自己的僧團中做也可以成就。如果有人能夠如理了解這三種羯磨的意義，這個人必定能夠理解破僧因緣等的意義。
偈頌說：理解破僧的正確與錯誤類別以及時機。
解釋說：律中佛說有十四種能夠破壞僧團和合的因緣，如戒律所說的次第。這裡面非法是指五邪道分；法是指五正道分。非毗尼是指三邪道分；毗尼是指三正道分。罪是指違背如來所制定的。
【English Translation】 English version: In this meaning, the 'Compendium' briefly explains, to avoid verbose texts.
The verse says: 'Precepts established by self-nature and those established by regulations, one can understand and explain if one can differentiate them according to reason.'
The explanation says: These are the 'thought-crime' and 'real crime' mentioned earlier. Due to these categories of offenses, the training rules established by the Buddha are of three types: 1. 'Nature-crime' (fundamental offense); 2. 'Regulation-crime' (prohibition offense); 3. 'Two-crimes' (fundamental and prohibition offenses). Among them, 'nature-crime' refers to that which is included in evil deeds of body, speech, and mind, or committed due to accompanying afflictions and the outflow of afflictions, and also includes intentional elements in this offense, with the increase of defiled karma, and with the continuous flow of the aspect of sin, this is called 'nature-crime'. Offenses that differ from these three causes, or due to not understanding the precepts, or due to forgetfulness, or due to unintentional offenses, wherein there are no afflictions or outflow of afflictions, and no moment-to-moment increase, this is called 'regulation-crime'. If both aspects are present, it is called 'two-crimes of nature and regulation'. If someone can understand the meaning of these training rules according to reason, this person will be clear about the precepts and will not act based on others' opinions.
The verse says: 'Understand and differentiate the karmas performed by the two monastic communities.'
The explanation says: The Vinaya (monastic discipline) says that there are three types of karma (monastic affairs): 1. Karma that only Bhikshus (male monastics) can perform, not Bhikshunis (female monastics); 2. Karma that only Bhikshunis can perform, not Bhikshus; 3. Karma that both monastic communities perform together. All 'place' and 'great precept' karmas can only be performed by Bhikshus. The karma of 'harmoniously granting the great precept' can only be performed by Bhikshunis. 'Manatta' (a type of repentance) and 'Abhyana' karmas, and all other 'white four karmas', in one's own community and other communities, are karmas that only Bhikshus can perform. These karmas can also be accomplished if Bhikshunis perform them in their own community. If someone can understand the meaning of these three karmas according to reason, this person will surely be able to understand the meaning of the causes of schism in the Sangha, etc.
The verse says: 'Understand the correct and incorrect categories and timing of schism.'
The explanation says: In the Vinaya, the Buddha said that there are fourteen causes that can destroy the harmony of the Sangha, in the order as stated in the Vinaya. Among them, 'non-Dharma' refers to the five evil paths; 'Dharma' refers to the five correct paths. 'Non-Vinaya' refers to the three evil paths; 'Vinaya' refers to the three correct paths. 'Sin' refers to violating what the Tathagata (如來) established.
制；非罪者，隨順如來所立制。重者有二種：一由罪、二由制。輕亦爾。各各學處應知輕重。有殘者，僧伽胝施沙等。無殘者，四波羅夷。不可治者，四波羅夷、十三中隨一，若已犯二邊，不可知僧所立最惡滅諍羯磨，如此等。翻此名可治。粗者，有二種：有由犯意、有由罪。翻此名非粗。非如來說、非如來教，彼說是如來說、是如來教；是如來說、是如來教，彼說非如來說、非如來教；是如來所作及所習，彼說非如來所作及所習；非如來所作及所習，彼說是如來所作及所習。如此等十四能破因緣，律中十四、阿毗達磨中十四，廣說在律中及阿毗達磨中應知，異此名非破因緣。時者，有二種：一問難時、二僧和合時。
偈曰：解小隨小非小戒。
釋曰：佛世尊立戒有三品：一小戒、二隨小戒、三非小戒。小戒者，僧伽胝施沙等；隨小戒者，是彼不具分罪；非小戒者，四波羅夷。複次小戒者，諸戒中自性罪；隨小戒者，諸戒中所有制罪；非小戒者，四波羅夷等。
偈曰：了別入家正行方。
釋曰：家者，依世間所立，人民聚名家。若比丘有因緣欲入家，先簡擇此事後方得入，謂白同戒、觀察正行，律中威儀，結腰繩、結僧伽胝紐。佛所立入聚落戒，皆應觀察。為行於死人處觀過失、為和合僧、
為不相破、為受依止、為簡擇言說、為有食請，如此等事必定應憶持。此中天廟、店肆、淫女處、出家女外道等處、應觀察遠離。
偈曰：善解從罪三上起。
釋曰：律中說，若墮犯罪處，有三種更上起法：一提舍那、二淺薄羯磨、三壞一切罪方法。約遮相續及生對治護，立三種上起。提舍那者，了別罪因及緣起體相過失等，已於可親信人邊如實顯示、如理求受對治護。親信人云：「汝見知罪不？」答：「見知。」「于未來莫更犯。」答：「善哉。」「汝必應更受持對治護。」答：「善哉。」是名提舍那。淺薄羯磨者，或自緣此罪起厭惡心，及起受對治護心，或於此罪不憶時數，或對人或對僧，如前具說，是名淺薄羯磨。壞一切罪方法者，正思惟簡擇無常因等境界，由此或得離欲、或得聖道果，是名壞一切罪方法。如阿毗達磨藏中廣說應知。
偈曰：及三顯示說罪方。
釋曰：若人能如理了別三種上起法，此人必定能解三種顯示說罪方。顯示方者，自心不覆藏、於他說可解語。顯示此罪，此有三處：一于大眾所、二于可親信人邊、三由自心正思分別。如上起有三，顯示亦有三。
偈曰：立戒緣起減長等，依文善能分別廣。
釋曰：律中由依緣起及制戒，有三差別，有制戒長依止
【現代漢語翻譯】 現代漢語譯本：爲了不互相違背、爲了接受依靠、爲了選擇言說、爲了有食物的請求，這些事情一定要記住。其中，天廟、店舖、不凈之處、出家女外道等地方，應當觀察並遠離。
偈語說：『善於理解從罪的三種向上生起。』
解釋說：律藏中說，如果墮入犯罪的地方，有三種更向上生起的方法：一是提舍那（懺悔），二是輕微羯磨（一種儀式），三是壞滅一切罪的方法。根據遮止相續以及產生對治防護，設立三種向上生起。提舍那（懺悔）是指，瞭解罪的起因以及緣起的體相過失等，已經在可以信任的人那裡如實地顯示，如理地請求接受對治防護。可以信任的人說：『你見到知道罪了嗎？』回答：『見到知道。』『對於未來不要再犯。』回答：『好的。』『你必定應該更加受持對治防護。』回答：『好的。』這叫做提舍那（懺悔）。輕微羯磨（一種儀式）是指，或者自己因為這個罪而生起厭惡心，以及生起接受對治防護的心，或者對於這個罪不記得次數，或者對人或者對僧團，像前面詳細說的那樣，這叫做輕微羯磨（一種儀式）。壞滅一切罪的方法是指，正確地思惟簡擇無常因等境界，由此或者得到離欲，或者得到聖道果，這叫做壞滅一切罪的方法。如阿毗達磨藏中廣泛地說明，應當知道。
偈語說：『以及三種顯示說罪的方法。』
解釋說：如果有人能夠如理地瞭解三種向上生起的方法，這個人必定能夠理解三種顯示說罪的方法。顯示方法是指，自己的心不隱藏、對他人說可以理解的語言。顯示這個罪，這有三個地方：一在大眾面前、二在可以信任的人那裡、三由自己的心正確地思惟分別。像向上生起有三種，顯示也有三種。
偈語說：『建立戒律的緣起、減少增長等，依靠經文善於能夠分別廣泛。』
解釋說：律藏中由於依靠緣起以及制定戒律，有三種差別，有制定戒律增長依止
【English Translation】 English version: For non-contradiction, for receiving reliance, for selective speech, for having food requests, such matters must be remembered. Among these, temples, shops, impure places, female renunciate heretics, and other such places should be observed and avoided.
The verse says: 'Well understanding the three arising upwards from sin.'
The explanation says: In the Vinaya (monastic discipline), it is said that if one falls into a place of offense, there are three methods of further rising upwards: first, Desana (confession); second, minor Karma (a ritual); and third, the method of destroying all sins. Based on preventing continuity and generating counteractive protection, three types of rising upwards are established. Desana (confession) refers to understanding the causes of the sin, as well as the characteristics of its arising, its nature, faults, etc., and having truthfully revealed it to a trustworthy person, and having requested and received counteractive protection according to reason. The trustworthy person says: 'Do you see and know the sin?' The answer is: 'I see and know.' 'In the future, do not commit it again.' The answer is: 'Good.' 'You must further uphold the counteractive protection.' The answer is: 'Good.' This is called Desana (confession). Minor Karma (a ritual) refers to either generating aversion towards this sin oneself, and generating the mind to receive counteractive protection, or not remembering the number of times of this sin, or towards a person or towards the Sangha (community), as described in detail earlier, this is called minor Karma (a ritual). The method of destroying all sins refers to correctly contemplating and discerning the realm of impermanent causes, etc., whereby one either attains detachment or attains the fruit of the Noble Path, this is called the method of destroying all sins. As explained extensively in the Abhidhamma Pitaka (collection of philosophical texts), it should be known.
The verse says: 'And the three methods of revealing and speaking of sins.'
The explanation says: If a person can understand the three methods of rising upwards according to reason, this person will certainly be able to understand the three methods of revealing and speaking of sins. The method of revealing refers to not concealing one's own mind, and speaking in understandable language to others. Revealing this sin, there are three places for this: first, in front of the assembly; second, to a trustworthy person; and third, by one's own mind correctly contemplating and discerning. Just as there are three types of rising upwards, there are also three types of revealing.
The verse says: 'Establishing the arising of precepts, decrease and increase, etc., relying on the text, being able to extensively distinguish well.'
The explanation says: In the Vinaya (monastic discipline), due to relying on arising and establishing precepts, there are three differences, there is establishing precepts increasing reliance.
、有等依止、有減依止；有依止長制戒、有等制戒、有減制戒。此義如律廣說應知。
偈曰：罪及非罪佛所記，如律毗曇之所判，善解一一罪非罪。
釋曰：律中判罪非罪，各有二種。罪二者，或有記、或無記。非罪亦爾，有記、無記。此人如理能解此二。複次由別義，應了別罪非罪。如阿毗達磨中說，由了別性、由界、由滅次第等差別，如文言罪為善惡無記、或惡或有覆無記、或自性無記？為欲界、色界、無色界攝？欲界攝，為有流、無流、有流，為心法、非心法？非心法，為與心相應、不相應？不相應，為隨心、不隨心？有隨、不隨。若觀心生，生是隨心，余非隨心。與心俱起亦爾，為有色、無色、非色非無色？為有教、無教、或有教或無教？有緣緣、無緣緣？無緣緣，為業、非業？業，與業相應、不相應？不相應，隨業。與業俱起亦爾，為先業果報、非先業果報？非先業果報，應修、不應修？不應修，應知、不應知？應知，可證、不可證？可證，可由智不可由身。可滅、不可滅？可滅，由見及修。如判罪，判非罪亦爾，由了別性、界、滅次第。
偈曰：及上起罪五種方。
釋曰：五方者，如人犯僧伽胝施沙罪，求得出離。若人慾為彼作提舍那羯磨，此人必定應先憶持五種上起方法，后
【現代漢語翻譯】 現代漢語譯本：有的是依止（aśraya，依靠）某種事物而存在，有的是減少依止；有的是依止某種事物而制定戒律，有的是依情況制定戒律，有的是減少戒律。這些意義在律藏中有詳細說明，應當瞭解。
偈頌說：罪與非罪，佛陀所記述，如律藏和阿毗達磨（Abhidharma，論藏）所判定的那樣，善於理解每一種罪與非罪。
解釋說：律藏中判斷罪與非罪，各有兩種。罪有兩種，或者是有記（saṃjñā，有標記的），或者是無記（avyākṛta，無標記的）。非罪也是如此，有記、無記。這個人能夠如理地理解這兩種情況。其次，通過不同的意義，應該瞭解罪與非罪。如阿毗達磨中所說，通過了別性、界（dhātu，界）、滅次第等差別來區分。例如，從文義上說，罪是善、惡、無記，還是惡、或是有覆無記（sāvranāvyākṛta，被覆蓋的無記），或是自性無記（prakṛtyāvyākṛta，自性無記）？屬於欲界（kāmadhātu，慾望界）、界、無界所攝？如果屬於欲界所攝，是有流（sāsrava，有煩惱的）、無流（anāsrava，無煩惱的），還是有流？是心法（citta-dharma，精神現象）、非心法？是非心法。是與心相應（citta-samprayukta，與心結合）、不相應？是不相應。是隨心（cittānuparivartin，隨心轉）、不隨心？有隨心、不隨心。如果觀察心生起，生起是隨心，其餘不是隨心。與心同時生起也是如此。是有色（rūpa，物質）、無色（arūpa，非物質）、非色非無色？是有教（saśikṣa，有教導的）、無教（aśikṣa，無教導的），或是有教或無教？有緣緣（ālambana-pratyaya，有緣的緣）、無緣緣（nirālambana-pratyaya，無緣的緣）？是無緣緣。是業（karma，行為）、非業？是業。與業相應、不相應？是不相應，隨業。與業同時生起也是如此。是先業果報（pūrvakarma-vipāka，先前行為的果報）、非先業果報？是非先業果報。應該修（bhāvanā，修行）、不應該修？是不應該修。應該知（jñāna，知識）、不應該知？是應該知。可以證（sākṣātkaraṇa，實現）、不可以證？是可以證。可以通過智慧（prajñā，智慧）而不是通過身體（kāya，身體）來證得。可以滅（nirodha，滅除）、不可以滅？是可以滅，通過見（dṛṣṭi，見解）和修（bhāvanā，修行）。如同判斷罪一樣，判斷非罪也是如此，通過了別性、界、滅次第。
偈頌說：以及上起罪的五種方法。
解釋說：五種方法，例如，如果有人犯了僧伽胝施沙（saṃghāṭi-śeṣa，僧殘）罪，尋求出離。如果有人想為他做提舍那羯磨（deśanā-karma，懺悔儀式），這個人必定應該先憶持五種上起方法，然後...
【English Translation】 English version: There are dependencies, and there are reduced dependencies; there are precepts established based on dependencies, precepts established according to circumstances, and precepts with reduced requirements. The meaning of these should be understood as explained extensively in the Vinaya (monastic code).
The verse says: Sins and non-sins, as recorded by the Buddha, as judged by the Vinaya (monastic code) and the Abhidharma (doctrinal commentaries), one should be skilled in understanding each sin and non-sin.
The explanation says: In the Vinaya, the judgment of sins and non-sins each has two types. Sins have two types: either marked (saṃjñā) or unmarked (avyākṛta). Non-sins are also like this, marked and unmarked. This person is able to understand these two types rationally. Furthermore, through different meanings, one should understand sins and non-sins. As it is said in the Abhidharma, they are distinguished by characteristics, realms (dhātu), the order of cessation, and other differences. For example, in terms of the text, is a sin good, evil, or neutral; or is it evil, or obscured neutral (sāvranāvyākṛta), or inherently neutral (prakṛtyāvyākṛta)? Is it included in the desire realm (kāmadhātu), the ** realm, or the non-** realm? If it is included in the desire realm, is it with outflows (sāsrava) or without outflows (anāsrava), or with outflows? Is it a mental phenomenon (citta-dharma) or a non-mental phenomenon? It is a non-mental phenomenon. Is it associated with mind (citta-samprayukta) or not associated? It is not associated. Does it follow the mind (cittānuparivartin) or not follow the mind? There is following and not following. If one observes the arising of the mind, the arising follows the mind, the rest do not follow the mind. It is the same with arising simultaneously with the mind. Is it with form (rūpa), without form (arūpa), or neither with form nor without form? Is it with instruction (saśikṣa), without instruction (aśikṣa), or with or without instruction? Is it with object-condition (ālambana-pratyaya), or without object-condition (nirālambana-pratyaya)? It is without object-condition. Is it karma (action) or not karma? It is karma. Is it associated with karma or not associated? It is not associated, it follows karma. It is the same with arising simultaneously with karma. Is it the result of past karma (pūrvakarma-vipāka) or not the result of past karma? It is not the result of past karma. Should it be cultivated (bhāvanā) or should it not be cultivated? It should not be cultivated. Should it be known (jñāna) or should it not be known? It should be known. Can it be realized (sākṣātkaraṇa) or can it not be realized? It can be realized. It can be realized through wisdom (prajñā) and not through the body (kāya). Can it be extinguished (nirodha) or can it not be extinguished? It can be extinguished, through view (dṛṣṭi) and cultivation (bhāvanā). Just as sins are judged, non-sins are also judged in the same way, through characteristics, realms, and the order of cessation.
The verse says: And the five methods for the arising of the offense.
The explanation says: The five methods, for example, if someone commits a saṃghāṭi-śeṣa (offense requiring initial and subsequent meetings of the Sangha) offense and seeks release. If someone wants to perform a deśanā-karma (confession ritual) for him, this person must first remember the five methods for the arising, and then...
作羯磨。一觀僧伽胝施沙罪相；二為簡擇人知藏罪不藏罪相；三觀業聚學處，為簡擇四部等眾；四觀業相應學處，為行白四等羯磨；五觀於十三僧伽胝施沙中一日夜等藏不藏，為顯有藏無藏等、地立宿住摩捺多等。此中僧伽胝施沙罪相者，于故意出不凈罪中根本相，若人已受大比丘戒、若如來已制此戒、若人不至癡法、若人有欲心求出不凈，若方便已顯，于男根邊若不凈已出、若惑熱已息、若出觸樂已生，此人則犯僧伽胝施沙罪。于余略說相亦如此應知。具相如波羅提木叉論說。覆藏相者，若人于僧伽胝施沙罪中，起僧伽胝施沙罪見，不欲從彼上起由，無發露心藏一夜，於此人此罪已被藏；若人不知不憶或疑惑，起非罪見，故藏此罪，不被藏羯磨聚。羯磨相應宿住等地，如律本文廣說應知，此中為離繁文是故略說。
偈曰：善解棄捨四種類。
釋曰：律中佛聽許比丘四種棄捨：一由未作棄捨未作、二由未作棄捨已作、三由已作棄捨未作、四由已作棄捨已作。
偈曰：善解三衣六憐愍。
釋曰：律中佛許六種不離三衣利益：一、僧和合同許羯磨所作，此有二種，一約迦絺那衣僧和合所作、二為行路人及有病人僧和合所作。二衣地所作，如布薩相應學處中說。三、不離所作，如於皮阇延多樓及剡
【現代漢語翻譯】 現代漢語譯本： 作羯磨（Kamma，業）。一、觀察僧伽胝施沙（Sanghadisesa，僧殘）罪的相狀；二、爲了簡擇人，知道是藏罪還是不藏罪的相狀；三、觀察業聚學處，爲了簡擇四部等眾；四、觀察與業相應的學處，爲了進行白四羯磨等；五、觀察在十三僧伽胝施沙中，一日夜等是藏還是不藏，爲了顯示有藏無藏等、地立宿住摩捺多（Manatta，摩那埵，懺悔）等。這裡所說的僧伽胝施沙罪相，在故意出不凈罪中，根本的相是：如果有人已經受了大比丘戒，如果如來已經制定了此戒，如果此人沒有達到癡法（無知），如果此人有欲心求出不凈，如果方便已經顯現，在男根旁邊如果已經出了不凈，如果惑熱已經止息，如果出觸樂已經生起，此人就犯了僧伽胝施沙罪。對於其餘略說的相，也應當如此理解。詳細的相，如《波羅提木叉論》（Pratimoksha，戒經）所說。覆藏相是：如果有人對於僧伽胝施沙罪中，生起僧伽胝施沙罪的見解，不想要從此罪向上解脫，沒有發露懺悔的心，隱藏一夜，對於此人，此罪已經被隱藏；如果有人不知道、不憶起或者疑惑，生起非罪的見解，所以隱藏此罪，不被隱藏羯磨聚。羯磨相應的宿住等地，如律的本文廣泛地說明，應當知道，這裡爲了避免繁瑣，所以簡略地說。 偈頌說：善於瞭解棄捨的四種種類。 解釋說：律中佛陀聽許比丘四種棄捨：一、由於未作而棄捨未作；二、由於未作而棄捨已作；三、由於已作而棄捨未作；四、由於已作而棄捨已作。 偈頌說：善於瞭解三衣和六種憐愍。 解釋說：律中佛陀允許六種不離三衣的利益：一、僧團和合同意羯磨所作，這裡有兩種，一種是關於迦絺那衣（Kathina，功德衣）僧團和合所作，另一種是爲了行路人和有病人僧團和合所作。二、衣地所作，如布薩（Posadha，齋戒）相應的學處中所說。三、不離所作，如在皮阇延多樓（Pijayantaru）和剡（Yǎn）...
【English Translation】 English version: Performing Kamma (Karma, action). First, observe the characteristics of Sanghadisesa (Sanghadisesa, formal meeting of the Sangha) offense; second, to discern people, knowing whether it is a concealed offense or not; third, observe the training rules related to the group of offenses, to discern the four assemblies and others; fourth, observe the training rules corresponding to the Kamma, to perform white four Kamma and others; fifth, observe whether it is concealed or not for one day and night, etc., in the thirteen Sanghadisesas, to show whether there is concealment or not, etc., the establishment of location, dwelling, Manatta (Manatta, penance), etc. Here, the characteristics of Sanghadisesa offense, in the fundamental aspect of intentionally emitting impurity, are: if someone has already received the full Bhikkhu (monk) precepts, if the Tathagata (Buddha) has already established this precept, if this person has not reached the state of delusion (ignorance), if this person has desire to emit impurity, if the means have already appeared, if impurity has already been emitted near the male organ, if the heat of passion has already subsided, if the pleasure of emission has already arisen, this person has committed a Sanghadisesa offense. The remaining briefly stated aspects should also be understood in this way. The detailed aspects are as described in the Pratimoksha (Pratimoksha, monastic code). The aspect of concealment is: if someone, regarding a Sanghadisesa offense, has the view of a Sanghadisesa offense, does not want to be liberated from this offense, does not have the mind of confession, and conceals it for one night, for this person, this offense has been concealed; if someone does not know, does not remember, or is doubtful, and has the view of a non-offense, and therefore conceals this offense, it is not concealed by the Kamma group. The corresponding dwelling places of Kamma, etc., are extensively explained in the text of the Vinaya (monastic rules), it should be known, here it is briefly stated to avoid being verbose. The verse says: 'Well understand the four kinds of abandonment.' The explanation says: 'In the Vinaya, the Buddha allows Bhikkhus four kinds of abandonment: first, abandoning what has not been done due to not doing it; second, abandoning what has been done due to not doing it; third, abandoning what has not been done due to having done it; fourth, abandoning what has been done due to having done it.' The verse says: 'Well understand the three robes and six kinds of compassion.' The explanation says: 'In the Vinaya, the Buddha allows six benefits of not being separated from the three robes: first, the Sangha (community) harmoniously agrees to what is done by Kamma, there are two kinds here, one is about the Kathina (Kathina, robe offering ceremony) robe done by the Sangha harmoniously, the other is for travelers and sick people done by the Sangha harmoniously. Second, what is done in the robe area, as described in the training rules corresponding to the Posadha (Posadha, observance day). Third, what is not separated, such as in Pijayantaru and Yan...'
浮提等所。四、垣墻所作，謂僧伽藍摩及寺舍中如轉車方便所顯。五、約露地所作，如比丘行路四十九弓，所度處相對覆地，直身申臂斜衣各捉一角，若相及，許不離衣。六、住處時節所作，于安居學處中廣說應知。複次小便等所逼事中，由他加行難所作，是名於三衣處憐愍。此義由轉車戒中廣說應知。
偈曰：分別律中四種罪。
釋曰：律中說罪有四種，一切罪皆入此中攝：有罪由緣起同不由罪同；有罪由罪同不由緣起同；有罪由罪同亦由緣起同；有罪不由罪同亦不由緣起同。此義于罪緣起學處中廣說應知。
偈曰：於六戒解四親應。
釋曰：於三十學處中有六學處，行二事方凈：一時間次第、二罪間次第。謂過十日畜長衣、過十日畜長缽、舉酥等、夏月浴衣、有難施衣、受非親比丘尼施衣，此六有二種相應，謂物相應、罪相應。餘二十四，但罪相應、無物相應。于中唯間罪不間物，先舍物後方顯說滅罪。親相應有四：一從母母親相應；二從母父親相應；三從父母親相應；四從父父親相應。若人於此處中明瞭，此人于律則明瞭。
偈曰：於七依他得圓德，釋二圓德了別相。
釋曰：律中說依他圓德有七種。比丘有四種圓德：一由善來比丘方得、二由受三歸方得、三由略羯磨方
【現代漢語翻譯】 現代漢語譯本： 浮提（Jambudvipa，指我們所居住的贍部洲）等處所。四、垣墻所作，指僧伽藍摩（Sangharama，僧院）及寺舍中如轉車方便所顯現的區域。五、約露地所作，如比丘行路四十九弓（古代長度單位），所度之處相對覆地，直身申臂斜衣各捉一角，若相及，允許不離衣。六、住處時節所作，于安居學處中廣說應知。複次小便等所逼之事中，由他加行難所作，是名於三衣處憐愍。此義由轉車戒中廣說應知。
偈曰：分別律中四種罪。
釋曰：律中說罪有四種，一切罪皆入此中攝：有罪由緣起同不由罪同；有罪由罪同不由緣起同；有罪由罪同亦由緣起同；有罪不由罪同亦不由緣起同。此義于罪緣起學處中廣說應知。
偈曰：於六戒解四親應。
釋曰：於三十學處中有六學處，行二事方凈：一時間次第、二罪間次第。謂過十日畜長衣、過十日畜長缽、舉酥等、夏月浴衣、有難施衣、受非親比丘尼施衣，此六有二種相應，謂物相應、罪相應。餘二十四，但罪相應、無物相應。于中唯間罪不間物，先舍物後方顯說滅罪。親相應有四：一從母母親相應；二從母父親相應；三從父母親相應；四從父父親相應。若人於此處中明瞭，此人于律則明瞭。
偈曰：於七依他得圓德，釋二圓德了別相。
釋曰：律中說依他圓德有七種。比丘有四種圓德：一由善來比丘方得、二由受三歸方得、三由略羯磨方
【English Translation】 English version: In Jambudvipa (Jambudvipa, referring to the continent we inhabit). Four, those made by walls, referring to the areas within Sangharama (Sangharama, monastery) and temples, as revealed by the convenience of a turning wheel. Five, those made in open ground, such as when a Bhikshu (Bhikshu, monk) walks forty-nine bows (an ancient unit of length), the area covered is relatively flat, with the body upright, arms extended, and robes held diagonally at each corner; if they touch, it is permissible not to be separated from the robes. Six, those made according to the time and place of residence, which should be known as explained in detail in the rules of the Rainy Season Retreat. Furthermore, in matters compelled by urination and the like, those difficult to make due to the actions of others are called compassion in the matter of the three robes. This meaning should be known as explained in detail in the turning wheel precept.
Verse: Distinguish the four types of offenses in the Vinaya.
Explanation: The Vinaya (Vinaya, monastic rules) speaks of four types of offenses, and all offenses are included within them: some offenses are the same in origin but not in the offense itself; some offenses are the same in the offense but not in the origin; some offenses are the same in both the offense and the origin; some offenses are different in both the offense and the origin. This meaning should be known as explained in detail in the precept on the origin of offenses.
Verse: Understand the four relatives in the six precepts.
Explanation: Among the thirty training rules, there are six training rules that are purified by performing two things: one is the order of time, and the other is the order of offenses. These are: keeping a long robe for more than ten days, keeping a long bowl for more than ten days, raising ghee (clarified butter) and the like, bathing robes in the summer months, robes difficult to give away, and receiving robes from a Bhikshuni (Bhikshuni, nun) who is not a relative. These six have two kinds of correspondence: correspondence of objects and correspondence of offenses. The remaining twenty-four only have correspondence of offenses and no correspondence of objects. Among them, only offenses are separated, not objects; first the object is discarded, and then the extinction of the offense is clearly explained. There are four kinds of relatives: one is related from the mother's mother; two is related from the mother's father; three is related from both parents; four is related from the father's father. If a person is clear about this, then this person is clear about the Vinaya.
Verse: Attain perfect virtue through the seven dependencies, explain the distinguishing characteristics of the two perfect virtues.
Explanation: The Vinaya speaks of seven kinds of perfect virtue that depend on others. A Bhikshu (Bhikshu, monk) has four kinds of perfect virtue: one is attained by becoming a 'Welcome Bhikshu', two is attained by taking the Three Refuges, three is attained by a brief Karma (Karma, action)
得、四由廣羯磨方得。比丘尼有三種圓德：一由善來比丘尼方得、二由遣使方得、三由廣羯磨方得。獨覺有量功德至得，諸佛世尊無量功德波羅蜜至得，合有九種圓德。
偈曰：善解五種不實語。
釋曰：由境界故意差別。不實語有五種：一能生波羅夷罪、二能生僧伽胝施沙罪、三能生偷蘭遮耶罪、四能生波羅逸尼柯罪、五能生獨柯多罪。此五應依律判其自性。
偈曰：知法自性修習類。
釋曰：法有二種：一自性法、二修習類法。自性法者，有法非加行所生，不能載出自界故，此一切定，是欲界法；色、無色界法若不能載出自界，亦是自性法。修習類法者，於色、無色界定非所啖味。或於無流法中，心與心相應諸法，于定道、五通道名想相想。世第一法有覺分心，與此心相應法。是所餘相應法一分、戒一分、善根一分、諸護一分、加行一分、身輕安一分、無逼樂一分、修得天眼天耳諸境界一分、自在一分、解脫一分、出離一分、身通一分、一切智一分、非一切智一分，制入無想定滅心定涅槃至得，修得諸法老伴類至得。有餘師說：相離一分、無失一分、定聚一分，名相出離棄捨涅槃至得。如此等名修習類法，所餘皆名自性法。若人解自性法及修習類法，此人于律則明瞭，不看他面。
【現代漢語翻譯】 現代漢語譯本：獲得四種圓滿功德的方法是通過廣大的羯磨（Karma，業）來實現的。比丘尼（Bhikkhuni，佛教女出家人）有三種圓滿功德：第一種是通過善來的比丘尼獲得，第二種是通過派遣使者獲得，第三種是通過廣大的羯磨獲得。獨覺（Paccekabuddha，辟支佛）通過有限的功德可以達到目標，而諸佛世尊（Buddha，覺者）通過無量的功德波羅蜜（Pāramitā，到彼岸）才能達到目標，總共有九種圓滿功德。
偈語說：『善於理解五種不真實的言語。』
解釋：由於境界和故意的差別，不真實的言語有五種：第一種能產生波羅夷（Pārājika，斷頭罪）罪，第二種能產生僧伽胝施沙（Saṃghādisesa，僧殘罪）罪，第三種能產生偷蘭遮耶（Thullaccaya，粗罪）罪，第四種能產生波羅逸尼柯（Pācittiya，單墮罪）罪，第五種能產生獨柯多（Dukkaṭa，惡作罪）罪。這五種罪應該依照戒律來判斷它們的自性。
偈語說：『了解法的自性，修習法的種類。』
解釋：法有兩種：一種是自性法，一種是修習類法。自性法是指那些並非通過加行（effort，努力）所產生的法，並且不能從其自身界限中脫離出來，因此一切禪定都是欲界法；色界和無色界（Arūpaloka，無色界）的法如果不能從其自身界限中脫離出來，也是自性法。修習類法是指在色界和無色界的禪定中，並非所貪著的味道。或者在無漏法中，心與心相應的諸法，在禪定之道、五神通中，名想相想。世第一法有覺悟的心，與此心相應的法。是所餘相應法的一部分、戒律的一部分、善根的一部分、各種守護的一部分、加行的一部分、身輕安的一部分、無逼迫快樂的一部分、通過修行獲得的天眼天耳等各種境界的一部分、自在的一部分、解脫的一部分、出離的一部分、身通的一部分、一切智的一部分、非一切智的一部分，制入無想定、滅盡定、涅槃至得，修得諸法老伴類至得。有其他論師說：相離的一部分、無失的一部分、定聚的一部分，名為相出離、棄捨、涅槃至得。像這些都叫做修習類法，其餘的都叫做自性法。如果有人瞭解自性法和修習類法，那麼這個人對於戒律就明瞭，不需要看別人的臉色行事。
【English Translation】 English version: One obtains four kinds of perfect virtues through extensive Karma (action). Bhikkhunis (Buddhist nuns) have three kinds of perfect virtues: first, obtained through a Bhikkhuni who has come well; second, obtained through sending a messenger; and third, obtained through extensive Karma. A Paccekabuddha (Solitary Buddha) attains his goal through limited merit, while all Buddhas (Enlightened Ones), the World Honored Ones, attain their goal through immeasurable merit and Pāramitā (perfections), totaling nine kinds of perfect virtues.
The verse says: 'Well understands the five kinds of untrue speech.'
Explanation: Due to differences in object and intention, there are five kinds of untrue speech: first, that which can produce a Pārājika (defeat) offense; second, that which can produce a Saṃghādisesa (formal meeting) offense; third, that which can produce a Thullaccaya (grave) offense; fourth, that which can produce a Pācittiya (expiation) offense; and fifth, that which can produce a Dukkaṭa (wrongdoing) offense. These five should be judged according to the Vinaya (monastic rules) to determine their nature.
The verse says: 'Knows the self-nature of dharmas, cultivates the categories.'
Explanation: There are two kinds of dharmas (teachings): one is self-nature dharma, and the other is cultivation-category dharma. Self-nature dharma refers to dharmas that are not produced by effort and cannot carry themselves out of their own realm; therefore, all samādhi (concentration) is the dharma of the desire realm; the dharmas of the form realm and the formless realm (Arūpaloka) that cannot carry themselves out of their own realm are also self-nature dharmas. Cultivation-category dharma refers to that which is not a tasted flavor in the samādhi of the form and formless realms. Or, in the undefiled dharmas, the dharmas that are mind and mind-corresponding, in the path of samādhi and the five supernormal powers, are named thought-image-thought. The World's First Dharma has an awakened mind, and the dharmas corresponding to this mind. It is a portion of the remaining corresponding dharmas, a portion of precepts, a portion of roots of goodness, a portion of various protections, a portion of effort, a portion of bodily lightness and ease, a portion of un-oppressed happiness, a portion of the various realms of the heavenly eye and heavenly ear obtained through cultivation, a portion of freedom, a portion of liberation, a portion of detachment, a portion of supernormal powers, a portion of omniscience, a portion of non-omniscience, entering into the non-perception samādhi, cessation samādhi, attaining Nirvana, attaining the category of old companions of all dharmas. Some other teachers say: a portion of separation, a portion of non-loss, a portion of samādhi gathering, are named separation from form, abandonment, attaining Nirvana. Such are called cultivation-category dharmas, and the rest are called self-nature dharmas. If a person understands self-nature dharmas and cultivation-category dharmas, then this person is clear about the Vinaya and does not need to look at the faces of others.
偈曰：能解四種受命緣。
釋曰：律中說受攝飲食有四種：一、身受非心受。如律文，若比丘申缽，心緣別事受他施飲食，廣說如本。二、有心受非身受。如律文，若人送飲食施此比丘，比丘心受，攝以屬己，廣說如本。三、有身心俱受。若比丘身心平等，欲得所施飲食。行施人至比丘邊，度與比丘非所遮。四、非身心受。如律文，若比丘或以腳指、或以手指畫地作界相。餘人送飲食置界中，此即被受。餘一切文句，從廣道應知。
偈曰：能成就受五種分。
釋曰：有五分能成就受攝飲食：一能受、二能令受、三物、四處所、五至邊。此中能受者，具戒比丘住于自性，求得在此處。能令受者，除比丘及與學，餘人非人畜生中，隨一被教不被教。若有能解此義，謂此物我應施比丘。物者，有五種：一依時量、二依更量、三依七日量、四依一期量、五依大開量。此五攝一切物皆盡。處所者，地及水。至邊者，有三種：一至身邊、二至物邊、三至器邊。如制受食戒中廣說應知。
偈曰：作殘食法有十種，各各能解行彼方。
釋曰：律中說殘食有十種：一病人殘、二非病人殘、三等分殘、四非等分殘、五加行所作、六非加行所作、七遮食人所作、八非遮食人所作、九自所作、十使比丘所作。
【現代漢語翻譯】 現代漢語譯本 偈語說：能夠理解四種接受供養的因緣。
解釋說：律藏中說接受和攝取飲食有四種情況：第一種，身體接受而非內心接受。如律文所說，如果比丘伸出缽，內心想著別的事情而接受他人的施捨飲食，詳細的解釋如律本所說。第二種，內心接受而非身體接受。如律文所說，如果有人送飲食來施捨給這位比丘，比丘內心接受，將它攝取為自己的，詳細的解釋如律本所說。第三種，身體和內心都接受。如果比丘身心平靜，想要得到所施捨的飲食。行施捨的人來到比丘身邊，遞給比丘沒有被禁止的食物。第四種，身體和內心都不接受。如律文所說，如果比丘或者用腳趾、或者用手指在地上畫出界限。其他人送飲食放置在界限之中，這就被認為是接受了。其餘一切文句，都應該從廣義的角度去理解。
偈語說：能夠成就接受的五種要素。
解釋說：有五種要素能夠成就接受和攝取飲食：一、能接受者，二、能令接受者，三、物品，四、處所，五、到達邊緣。這裡能接受者，是指具足戒律的比丘安住在自己的本性中，尋求在此處獲得供養。能令接受者，除了比丘和沙彌，其餘的人、非人、畜生中，無論是否被教導。如果有人能夠理解這個道理，認為這個物品我應該施捨給比丘。物品，有五種：一、依據時量（Yī shí liàng），二、依據更量（Gēng liàng），三、依據七日量（Qī rì liàng），四、依據一期量（Yī yī liàng），五、依據大開量（Dà kāi liàng）。這五種涵蓋了一切物品。處所，指陸地和水。到達邊緣，有三種：一、到達身體邊緣，二、到達物品邊緣，三、到達器皿邊緣。如在制定的受食戒中詳細說明，應該瞭解。
偈語說：製作殘食的方法有十種，各自能夠理解並按照那些方法實行。
解釋說：律藏中說殘食有十種：一、病人剩下的，二、非病人剩下的，三、等分剩下的，四、非等分剩下的，五、通過加行所作的，六、非通過加行所作的，七、被禁止食物的人所作的，八、非被禁止食物的人所作的，九、自己所作的，十、使比丘所作的。
【English Translation】 English version Verse: Able to understand the four conditions for receiving offerings.
Explanation: The Vinaya (Law) states that there are four ways of receiving and taking food: First, the body receives but the mind does not. As the Vinaya text says, if a Bhiksu (Buddhist monk) extends his bowl, but his mind is thinking of other things while receiving food offered by others, the detailed explanation is as in the original text. Second, the mind receives but the body does not. As the Vinaya text says, if someone sends food to offer to this Bhiksu, and the Bhiksu accepts it in his mind, taking it as his own, the detailed explanation is as in the original text. Third, both body and mind receive. If the Bhiksu is calm in body and mind, wanting to receive the offered food. The person making the offering comes to the Bhiksu's side, handing the Bhiksu food that is not prohibited. Fourth, neither body nor mind receives. As the Vinaya text says, if a Bhiksu uses his toe or finger to draw a boundary on the ground. Others send food and place it within the boundary, this is considered not received. All other sentences should be understood in a broad sense.
Verse: Able to accomplish the five factors of receiving.
Explanation: There are five factors that can accomplish the receiving and taking of food: First, the receiver; second, the one who causes the receiving; third, the object; fourth, the place; fifth, reaching the edge. Here, the receiver refers to a Bhiksu who is fully ordained and abides in his own nature, seeking to obtain offerings in this place. The one who causes the receiving, excluding Bhiksus and Sramaneras (novice monks), can be any person, non-human being, or animal, whether instructed or not. If someone can understand this principle, thinking that this object should be offered to the Bhiksu. The objects are of five kinds: first, according to the time measure (Yī shí liàng); second, according to the change measure (Gēng liàng); third, according to the seven-day measure (Qī rì liàng); fourth, according to the term measure (Yī yī liàng); fifth, according to the great opening measure (Dà kāi liàng). These five encompass all objects. The place refers to land and water. Reaching the edge has three aspects: first, reaching the edge of the body; second, reaching the edge of the object; third, reaching the edge of the container. As detailed in the established precepts on eating, it should be understood.
Verse: There are ten ways of making leftover food, each able to understand and practice those methods.
Explanation: The Vinaya states that there are ten kinds of leftover food: First, leftovers from a sick person; second, leftovers from a non-sick person; third, equally divided leftovers; fourth, unequally divided leftovers; fifth, made through effort; sixth, not made through effort; seventh, made by someone prohibited from eating; eighth, made by someone not prohibited from eating; ninth, made by oneself; tenth, made by instructing a Bhiksu.
此義如廣說當應知。若人能解此義，此人于律則明瞭。
偈曰：能解七種失受因。
釋曰：佛法中物有二種，謂凈、不凈。失受攝因緣有七種：一決意棄捨、二他逼奪、三所變異、四度異性、五舍戒、六捨命、七正法滅沒。決意棄捨者，若人不用此物，決意棄捨與他。他逼奪者，若異自同類人，為屬己故逼奪。變異者，用聖通慧，變異別物令成別物。度異性者，轉男成女。舍戒者，此物先是比丘受，后舍比丘戒，猶攝屬己，此物失本受。捨命者，約一切退失故說失受，由一切滅失故受亦失。正法滅沒者，是時中若無一人生在剡浮洲中入人道攝，或具戒或不具戒，無量壽命及轉易有生，聖人無復一在，此時正法已滅沒。由此七因緣，一切受攝皆謝。
偈曰：及三觸動未受食。
釋曰：若堪食物未受觸動有三種：一或舉、二或下、三或轉。此觸動須觀此人決意用，方可分別。
偈曰：了別五種非成食。
釋曰：非成食有五種：一有因緣受四月請食、二家邊請不具足食、三教化得食、四常食、五憐愍食。此食不礙次第傳食。
偈曰：及四摩失有五種。
釋曰：別住有十七種：一長圓別住、二四角別住、三水波別住、四山別住、五巖別住、六半月別住、七自性別住、八圍輪
【現代漢語翻譯】 現代漢語譯本： 此義如果廣泛解說，應當可以知曉。如果有人能夠理解這個意義，這個人對於戒律就明瞭。
偈語說：『能夠理解七種失去受（saṃgraha，攝）的原因。』
解釋說：佛法中的事物有兩種，即清凈的和不清凈的。失去受（saṃgraha，攝）的因緣有七種：一、決意捨棄；二、他人逼迫奪取；三、所變異；四、度異性；五、舍戒；六、捨命；七、正法滅沒。決意捨棄是指，如果有人不用此物，決意捨棄給予他人。他人逼迫奪取是指，如果不同於自己同類的人，爲了歸屬自己而逼迫奪取。變異是指，用聖通慧，變異別的物體使之成為別的物體。度異性是指，轉變男子成為女子。舍戒是指，此物先前是比丘（bhikṣu）所受用，後來捨棄比丘戒，仍然歸屬於自己，此物失去原本的受（saṃgraha，攝）。捨命是指，就一切退失的緣故說失去受（saṃgraha，攝），由於一切滅失的緣故，受（saṃgraha，攝）也失去。正法滅沒是指，在這個時候，如果沒有一個人生活在剡浮洲（Jambudvīpa）中，納入人道之中，或者具戒或者不具戒，無量壽命以及轉變易有生，聖人沒有一個存在，這個時候正法已經滅沒。由於這七種因緣，一切受（saṃgraha，攝）都消謝。
偈語說：『以及三種觸動未受食。』
解釋說：如果堪能食用的食物，在未受食之前被觸動，有三種情況：一、或者舉起；二、或者放下；三、或者轉動。這種觸動需要觀察這個人決意使用，才可以分別。
偈語說：『了別五種非成食。』
解釋說：非成食有五種：一、有因緣受四個月的請食；二、家邊請的不具足食；三、教化得食；四、常食；五、憐憫食。這種食物不妨礙次第傳食。
偈語說：『以及四摩失有五種。』
解釋說：別住有十七種：一、長圓別住；二、四角別住；三、水波別住；四、山別住；五、巖別住；六、半月別住；七、自性別住；八、圍輪
【English Translation】 English version: This meaning, if explained extensively, should be understood. If someone can understand this meaning, then this person is clear about the Vinaya (rules of discipline).
The verse says: 'Able to understand the seven causes of losing saṃgraha (acceptance/possession).'
Explanation: In the Buddha-dharma (Buddha's teachings), things are of two kinds: pure and impure. There are seven causes for losing saṃgraha (acceptance/possession): 1. Intentional abandonment; 2. Coercive seizure by others; 3. Transformation; 4. Change of gender; 5. Abandonment of precepts; 6. Abandonment of life; 7. Destruction of the True Dharma. Intentional abandonment means that if a person does not use this thing and intentionally abandons it to others. Coercive seizure by others means that if someone not of the same kind as oneself coercively seizes it for their own possession. Transformation means using holy supernatural power to transform one thing into another. Change of gender means transforming a man into a woman. Abandonment of precepts means that if this thing was previously accepted by a bhikṣu (monk), and later the bhikṣu (monk) abandons the monastic precepts, it still belongs to oneself, but this thing loses its original saṃgraha (acceptance/possession). Abandonment of life means that losing saṃgraha (acceptance/possession) is spoken of in terms of all loss, because with the destruction of everything, saṃgraha (acceptance/possession) is also lost. Destruction of the True Dharma means that at that time, if there is not a single person living in Jambudvīpa (continent), included in the human realm, whether observing the precepts or not, with immeasurable lifespan and the possibility of changing existence, and not a single sage exists, then the True Dharma has already been destroyed. Due to these seven causes, all saṃgraha (acceptance/possession) ceases.
The verse says: 'And three movements of food not yet accepted.'
Explanation: If food that is suitable for eating is moved before being accepted, there are three situations: 1. Lifting up; 2. Putting down; 3. Turning around. This movement needs to be observed to see if the person intends to use it, so that it can be distinguished.
The verse says: 'Distinguishing five kinds of non-established food.'
Explanation: There are five kinds of non-established food: 1. Receiving an invitation for four months due to circumstances; 2. Incomplete food invited from near the house; 3. Food obtained through teaching; 4. Regular food; 5. Food given out of compassion. This food does not hinder the sequential distribution of food.
The verse says: 'And five kinds of loss of four.'
Explanation: There are seventeen kinds of separate dwelling: 1. Long round separate dwelling; 2. Four-corner separate dwelling; 3. Water wave separate dwelling; 4. Mountain separate dwelling; 5. Rock separate dwelling; 6. Half-moon separate dwelling; 7. Self-nature separate dwelling; 8. Enclosing wheel
別住、九一門別住、十方土別住、十一四廂別住、十二二繩別住、十三比丘尼別住、十四優婆塞別住、十五籬墻別住、十六滿圓別住、十七癲狂別住。此中有五種過失：一破國土、二破僧伽藍摩、三別住相接為一相、四別住半過本別住、五以別住圍繞別住。于制布薩相應滅中廣說應知。若人能解此義，此人于律則明瞭。
偈曰：七日有難隨意行，善解三種九品類。
釋曰：若人受夏月安居行出界外，於此人有九種分別。九種者：一、有事先成七日因緣，后更成七日因緣。二、有事先成七日因緣，后成有難因緣。三、有事先成七日因緣，后成隨意因緣。四、有事先成有難因緣，后更成有難因緣。五、有事先成有難因緣，后成七日因緣。六、有事先成有難因緣，后成隨意因緣。七、有事先成隨意因緣，后更成隨意因緣。八、有事先成隨意因緣，后成七日因緣。九、有事先成隨意因緣，后成有難因緣。
偈曰：解五能成夏住因。
釋曰：由五種因緣，夏月安居得成。五種因緣者：一若處所有覆、二若夏初十六日、三若東方已赤、四若人在別住中起安居心、五若此有覆中無五種過失，夏月安居則成。
偈曰：及解夏住八種難。
釋曰：若人已受夏月安居，有八難因緣，令棄捨安居而不犯
【現代漢語翻譯】 現代漢語譯本： 別住（單獨居住）、九一門別住、十方土別住、十一四廂別住、十二二繩別住、十三比丘尼別住（尼姑單獨居住）、十四優婆塞別住（在家男居士單獨居住）、十五籬墻別住、十六滿圓別住、十七癲狂別住。此中有五種過失：一、破壞國土，二、破壞僧伽藍摩（寺院），三、別住相接成為一個整體，四、別住一半超過原本的別住範圍，五、以別住圍繞別住。關於制定布薩（齋戒）相應的滅罪方法，應在廣說中瞭解。如果有人能夠理解這些含義，那麼這個人對於戒律就非常明瞭。 偈語說：七日有難隨意行，善解三種九品類。 解釋：如果有人在夏季安居期間，爲了某種原因離開安居地界，對於這個人有九種情況需要分別。這九種情況是：一、先成就七日因緣，之後又成就七日因緣。二、先成就七日因緣，之後成就遇到困難的因緣。三、先成就七日因緣，之後成就隨意的因緣。四、先成就遇到困難的因緣，之後又成就遇到困難的因緣。五、先成就遇到困難的因緣，之後成就七日因緣。六、先成就遇到困難的因緣，之後成就隨意的因緣。七、先成就隨意的因緣，之後又成就隨意的因緣。八、先成就隨意的因緣，之後成就七日因緣。九、先成就隨意的因緣，之後成就遇到困難的因緣。 偈語說：解五能成夏住因。 解釋：通過五種因緣，夏季安居可以成立。這五種因緣是：一、如果處所有遮蓋，二、如果在夏季開始后的十六日內，三、如果東方已經發亮，四、如果有人在別住中生起安居的心，五、如果這個有遮蓋的地方沒有五種過失，那麼夏季安居就可以成立。 偈語說：及解夏住八種難。 解釋：如果有人已經接受了夏季安居，但有八種困難的因緣，可以讓他放棄安居而不算犯戒。
【English Translation】 English version: Separate dwelling, separate dwelling at the Nine-One Gate, separate dwelling on the Ten Directions' Land, separate dwelling in the Eleven Four-Sided Enclosures, separate dwelling with the Twelve Two-Rope Boundaries, separate dwelling for Bhikkhunis (nuns' separate dwelling), separate dwelling for Upasakas (lay male devotees' separate dwelling), separate dwelling with fences and walls, separate dwelling in a complete circle, separate dwelling for the insane. There are five faults in this: 1. Destroying the country, 2. Destroying the Sangharama (monastery), 3. Connecting separate dwellings to become one, 4. Half of the separate dwelling exceeds the original separate dwelling, 5. Surrounding a separate dwelling with a separate dwelling. It should be known that the corresponding eradication of offenses in the establishment of Posadha (fasting) is extensively discussed. If a person can understand these meanings, then this person will be very clear about the precepts. The verse says: 'In seven days, one may act at will if there is difficulty, understanding well the three kinds of nine categories.' Explanation: If a person, during the summer retreat, goes outside the boundary for some reason, there are nine situations to be distinguished for this person. These nine situations are: 1. First, the condition of seven days is fulfilled, and then the condition of seven days is fulfilled again. 2. First, the condition of seven days is fulfilled, and then the condition of encountering difficulties is fulfilled. 3. First, the condition of seven days is fulfilled, and then the condition of acting at will is fulfilled. 4. First, the condition of encountering difficulties is fulfilled, and then the condition of encountering difficulties is fulfilled again. 5. First, the condition of encountering difficulties is fulfilled, and then the condition of seven days is fulfilled. 6. First, the condition of encountering difficulties is fulfilled, and then the condition of acting at will is fulfilled. 7. First, the condition of acting at will is fulfilled, and then the condition of acting at will is fulfilled again. 8. First, the condition of acting at will is fulfilled, and then the condition of seven days is fulfilled. 9. First, the condition of acting at will is fulfilled, and then the condition of encountering difficulties is fulfilled. The verse says: 'Understanding the five causes that can accomplish the summer dwelling.' Explanation: Through five causes, the summer retreat can be established. These five causes are: 1. If the place has a covering, 2. If it is within sixteen days after the beginning of summer, 3. If the east has already brightened, 4. If a person arises the mind of retreat in a separate dwelling, 5. If this covered place does not have the five faults, then the summer retreat can be established. The verse says: 'And understanding the eight difficulties of the summer dwelling.' Explanation: If a person has already accepted the summer retreat, but there are eight difficult conditions, he can abandon the retreat without violating the precepts.
罪：一王難、二賊難、三人難、四非人難、五胸行難、六火難、七水難、八梵行難。此義于制夏住戒中廣說應知。
偈曰：于白四等五羯磨，了別功德及過失。
釋曰：律中說一切羯磨唯有五種：一單白羯磨、二中間羯磨、三白二羯磨、四白四羯磨、五所作相貌羯磨。此中若但一白不說羯磨言，名單白羯磨。若白一分、羯磨一分，名中間羯磨。若一白說、一羯磨言，名白二羯磨。若一白說、三羯磨言，名白四羯磨，此事必定應作。如此量時中決事及時，名所作相貌羯磨。此中白二、白四二羯磨，四部等比丘眾必定應作，餘人不得作。所餘羯磨，僧及三人等若作亦得成。此五羯磨有五種過失：一羯磨過失、二眾過失、三人過失、四作者過失、五別住過失。翻此五成五德。此義于制羯磨相應戒中廣說應知。
偈曰：于遮四種學處中，善解佛意為立戒。
釋曰：律中說遮有四種：一永遮。如四波羅夷。所餘諸戒，若一向無開者，彼亦是永遮。二、遮所對治。如律文，比丘！我聽諸比丘受如法憐愍。如法者，不犯戒、凈命、正行正見。所餘同此類，許、遮當應知。三遮同分。如律文，房舍者何相？若此處行四威儀中隨一得成，于余處由行四威儀等故成。或樹空或山巖或石蔭等，彼亦如行房舍所攝。四
【現代漢語翻譯】 現代漢語譯本：罪有八種：一是王難（國王的災難），二是賊難（盜賊的災難），三是人難（人的災難），四是非人難（非人的災難），五是胸行難（匍匐爬行的災難），六是火難（火災的災難），七是水難（水災的災難），八是梵行難（修行上的災難）。這些含義在制定夏安居戒律中有詳細說明，應該瞭解。
偈語說：對於單白羯磨、中間羯磨、白二羯磨、白四羯磨這五種羯磨，要清楚地瞭解它們的功德和過失。
解釋說：律中說一切羯磨只有五種：一是單白羯磨，二是中間羯磨，三是白二羯磨，四是白四羯磨，五是所作相貌羯磨。其中，如果只有一次宣告而沒有羯磨的言語，就叫做單白羯磨。如果宣告一部分，羯磨一部分，就叫做中間羯磨。如果一次宣告，一次羯磨言語，就叫做白二羯磨。如果一次宣告，三次羯磨言語，就叫做白四羯磨，這件事必定應該做。像這樣衡量時間，決定事情及時，叫做所作相貌羯磨。這其中，白二羯磨、白四羯磨這兩種羯磨，四部（比丘、比丘尼、沙彌、沙彌尼）等比丘眾必定應該做，其他人不得做。其餘的羯磨，僧團以及三人等如果做也可以成就。這五種羯磨有五種過失：一是羯磨過失，二是眾過失，三是人過失，四是作者過失，五是別住過失。反過來，避免這五種過失就成就五種功德。這些含義在制定羯磨相應的戒律中有詳細說明，應該瞭解。
偈語說：對於遮止的四種學處，要善於理解佛陀的意圖來設立戒律。
解釋說：律中說遮止有四種：一是永遮。如四波羅夷（斷頭罪）。其餘的戒律，如果一向沒有開許的情況，那也是永遮。二是遮止所對治。如律文說：『比丘們！我允許諸比丘接受如法的憐憫。』如法的意思是，不犯戒、清凈的活命、正當的行為和正見。其餘與此類似的，允許和遮止應當知道。三是遮止同分。如律文說：『房舍是什麼樣的？』如果在這裡行走坐臥四種威儀中任何一種可以成就，在其他地方由於行走坐臥四種威儀等也可以成就。或者樹洞或者山巖或者石頭陰影等，那些也像行走房舍所攝。四
【English Translation】 English version: There are eight kinds of dangers: 1. the danger from the king (Wang Nan), 2. the danger from thieves (Zei Nan), 3. the danger from humans (Ren Nan), 4. the danger from non-humans (Fei Ren Nan), 5. the danger of crawling on the chest (Xiong Xing Nan), 6. the danger from fire (Huo Nan), 7. the danger from water (Shui Nan), 8. the danger to pure conduct (Fan Xing Nan). The meaning of these is explained in detail in the precepts for establishing the summer retreat, and should be understood.
The verse says: Regarding the five karmas such as simple announcement karma, etc., clearly distinguish their merits and faults.
The explanation says: The Vinaya states that there are only five kinds of karmas: 1. simple announcement karma (Dan Bai Karma), 2. intermediate karma (Zhong Jian Karma), 3. announcement-second karma (Bai Er Karma), 4. announcement-fourth karma (Bai Si Karma), 5. karma of the appearance of the action (Suo Zuo Xiang Mao Karma). Among these, if there is only one announcement without the words of karma, it is called simple announcement karma. If there is a part of announcement and a part of karma, it is called intermediate karma. If there is one announcement and one karma word, it is called announcement-second karma. If there is one announcement and three karma words, it is called announcement-fourth karma, and this matter must be done. Measuring time in this way, deciding matters in a timely manner, is called karma of the appearance of the action. Among these, the announcement-second karma and announcement-fourth karma, these two karmas, must be done by the four assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas) of the Sangha, and others are not allowed to do them. The remaining karmas, if the Sangha and three people, etc., do them, they can also be accomplished. These five karmas have five faults: 1. fault of the karma, 2. fault of the assembly, 3. fault of the person, 4. fault of the actor, 5. fault of separate dwelling. Reversing these five faults accomplishes five merits. The meaning of these is explained in detail in the precepts corresponding to the establishment of karma, and should be understood.
The verse says: Regarding the four kinds of training rules that are prohibited, skillfully understand the Buddha's intention to establish the precepts.
The explanation says: The Vinaya states that there are four kinds of prohibitions: 1. permanent prohibition. Such as the four parajikas (Si Bo Luo Yi - expulsion offenses). The remaining precepts, if there is no allowance for opening them, are also permanent prohibitions. 2. prohibition of what is to be treated. As the Vinaya text says: 'Bhikkhus! I allow the bhikkhus to receive lawful compassion.' Lawful means not violating the precepts, pure livelihood, proper conduct, and right view. The remaining similar things, allowance and prohibition should be known. 3. prohibition of the same category. As the Vinaya text says: 'What is the appearance of a dwelling?' If any one of the four postures of walking, standing, sitting, and lying down can be accomplished here, it can also be accomplished in other places due to the four postures of walking, standing, sitting, and lying down, etc. Or a tree hollow, or a mountain cliff, or the shade of a stone, etc., those are also included like walking in a dwelling. 4.
相似遮。如律中，偈言：於一切正行，於一切相似，是略說毗尼，或說名正行。此義廣說如遮品中應知。於此四遮中，能解諸佛制立戒意，此人于律則明瞭。
偈曰：善解缽衣三種量，傳傳受持及依愿，決缽衣量於二處，如時如罪間隔方。
釋曰：律中說缽有三品，謂下、中、上。此中十二半波羅米蒸為飯，置缽中高出如龜背，是第一缽。半波羅減二十米蒸為飯，置缽中高出如龜背，是第二缽。二十五波羅米蒸為飯，置缽中高出如龜背，是第三缽。若略說三缽量如此。三衣量者，依波胝提舍尼數量，衣量廣二十指、長三十指，是第一衣。倍此，未及如來所立極衣量，是第二衣。減如來衣九搩手長量、減如來衣六搩手廣量，是第三衣。此缽及衣，傳攝有二種：一、三傳；二、教他知傳。受持者，唯缽及三衣。依愿者，八種校具衣，此二處：有罪相應及物相應，廣說如前。
偈曰：是處方便及物主，財物能成尼薩耆，如此一切如次第，能解三十所學處。
釋曰：於三十中初三：一、過十日衣；二、轉車衣；三、待一月衣，是人于中作次第方法，自得畜用。若不用，應舍與僧。若受非親比丘尼衣，如前作方便，更舍還比丘。比丘尼所浣染打衣，應舍與僧。從非親乞得衣所送衣直，直主若一人若二人
【現代漢語翻譯】 現代漢語譯本：相似遮（Śamatha，止觀）。如律中，偈言：『於一切正行，於一切相似，是略說毗尼（Vinaya，戒律），或說名正行。』此義廣說如遮品中應知。於此四遮中，能解諸佛制立戒意，此人于律則明瞭。
偈曰：『善解缽衣三種量，傳傳受持及依愿，決缽衣量於二處，如時如罪間隔方。』
釋曰：律中說缽有三品，謂下、中、上。此中十二半波羅米（Pāramī，波羅蜜）蒸為飯，置缽中高出如龜背，是第一缽。半波羅減二十米蒸為飯，置缽中高出如龜背，是第二缽。二十五波羅米蒸為飯，置缽中高出如龜背，是第三缽。若略說三缽量如此。三衣量者，依波胝提舍尼（Pāṭideśanī，悔過）數量，衣量廣二十指、長三十指，是第一衣。倍此，未及如來所立極衣量，是第二衣。減如來衣九搩手長量、減如來衣六搩手廣量，是第三衣。此缽及衣，傳攝有二種：一、三傳；二、教他知傳。受持者，唯缽及三衣。依愿者，八種校具衣，此二處：有罪相應及物相應，廣說如前。
偈曰：『是處方便及物主，財物能成尼薩耆（Nissaggiya，捨墮），如此一切如次第，能解三十所學處。』
釋曰：於三十中初三：一、過十日衣；二、轉車衣；三、待一月衣，是人于中作次第方法，自得畜用。若不用，應舍與僧。若受非親比丘尼（Bhikkhunī，比丘尼）衣，如前作方便，更舍還比丘。比丘尼所浣染打衣，應舍與僧。從非親乞得衣所送衣直，直主若一人若二人
【English Translation】 English version: Similarity obscuration (Śamatha). As in the Vinaya (Vinaya, monastic rules), a verse says: 'In all correct conduct, in all that is similar, this is the concise Vinaya, or it is called correct conduct.' The extensive explanation of this meaning should be known from the obscuration section. Among these four obscurations, one who can understand the Buddha's intention in establishing the precepts is clear about the Vinaya.
A verse says: 'Well understanding the three measures of bowl and robe, transmission and acceptance, and according to wishes, determining the bowl and robe measures in two places, such as time and offense, with intervening directions.'
Explanation: The Vinaya says that there are three grades of bowls, namely lower, middle, and upper. Here, twelve and a half Pāramīs (Pāramī, perfections) of rice are steamed and placed in the bowl, rising like a turtle's back, which is the first bowl. Half a Pāramī minus twenty measures of rice are steamed and placed in the bowl, rising like a turtle's back, which is the second bowl. Twenty-five Pāramīs of rice are steamed and placed in the bowl, rising like a turtle's back, which is the third bowl. If briefly stated, the three bowl measures are like this. As for the three robes, according to the number of Pāṭideśanīs (Pāṭideśanī, confession), the robe measures twenty fingers wide and thirty fingers long, which is the first robe. Doubling this, but not reaching the extreme robe measure established by the Tathāgata (Tathāgata, Buddha), is the second robe. Subtracting nine spans of the hand in length and six spans of the hand in width from the Tathāgata's robe is the third robe. These bowls and robes are transmitted in two ways: one, three transmissions; two, teaching others to know the transmission. Those who receive and hold are only the bowl and the three robes. According to wishes are the eight kinds of supplementary robes. These two places: corresponding to offense and corresponding to object, extensively explained as before.
A verse says: 'This place, expedient means, and owner of the object, wealth can cause Nissaggiya (Nissaggiya, forfeiture), thus all in order, one can understand the thirty places of learning.'
Explanation: Among the thirty, the first three: one, robe exceeding ten days; two, robe for traveling; three, robe waiting for one month, this person makes sequential methods in them and obtains them for personal use. If not used, it should be given to the Sangha (Sangha, monastic community). If receiving a robe from a non-relative Bhikkhunī (Bhikkhunī, nun), one should make expedient means as before and return it to the Bhikkhu (Bhikkhu, monk). The robe washed, dyed, and beaten by the Bhikkhunī should be given to the Sangha. The value of the robe obtained by begging from a non-relative, the owner of the value, whether one person or two people.
，應舍還彼。若直主不在、或不肯取，應舍與僧。王衣及王臣衣，應舍與僧。一切俱舍耶部學處所有衣等，應舍與僧。過十日缽有二種用，五補缽如律文，次第應知。織師學處所得衣，應舍與僧。以多衣餉比丘，比丘若欲得應受，一著一披。若過此受此衣，成尼薩耆，應舍還物主。酥等有二種用，若與比丘衣竟，后瞋更奪取，應還與所瞋比丘。迴轉僧所應得施入己，應舍還大眾，夏月浴衣、有難衣，及結夏所離衣，有二種用。如此成就尼薩耆事，及行對治方法，若人解此義，于律則明瞭。
偈曰：善能了別八尊法。
釋曰：尊法有八種：一、一期比丘尼必定從比丘僧求得受具足戒。二、若已得百夏比丘尼，若比丘是日受具足戒已，是比丘尼必應作禮拜恭敬等事。三、隨半月半月應往比丘僧處受八尊法教。四、若比丘尼犯隨一尊法，於二部僧應行摩捺多法。五、比丘尼不得惡罵譭謗比丘。六、比丘尼不得問難比丘及教比丘學。七、若此住處無比丘，比丘尼不得結夏安居。八、若比丘尼安居竟，以三處請比丘僧說問難，如法受僧正教。如此八尊法，別相通相眾名義等，于制八尊法學處中廣說應知。
偈曰：解正教相次第方。
釋曰：比丘尼教中初，若比丘與五德、戒九德相應，大眾和同請此比丘
【現代漢語翻譯】 現代漢語譯本：應該歸還給原來的主人。如果原來的主人不在，或者不肯接受，應該捐獻給僧團。國王的衣服以及國王臣子的衣服，應該捐獻給僧團。一切屬於俱舍耶部（Kushayaba，佛教部派之一）學處所有的衣服等物品，都應該捐獻給僧團。超過十天的缽有兩種用途，五種修補缽的方法如律文所述，應當依次瞭解。織師學處所得的衣服，應該捐獻給僧團。用大量的衣服供養比丘，比丘如果想要得到，應該接受，一件穿著，一件披蓋。如果超過這個數量接受這些衣服，就構成尼薩耆（Nissaggiya，捨墮），應該歸還給物主。酥等物品有兩種用途，如果已經把衣服給了比丘，後來生氣又奪回來，應該還給被嗔怒的比丘。把僧團應該得到的施捨轉為自己所有，應該歸還給大眾。夏季的浴衣、有難時的衣服，以及結夏安居（Vassa，雨季安居）結束后離開的衣服，有兩種用途。像這樣成就尼薩耆的事情，以及進行對治的方法，如果有人理解這些意義，對於戒律就明白了。
偈頌說：善於瞭解八尊重法。
解釋說：尊重法有八種：一、比丘尼必須從比丘僧團請求受具足戒（Upasampada，佛教中的高級戒律）。二、如果已經受戒百年的比丘尼，如果比丘是當天受具足戒，這位比丘尼必須向比丘作禮拜恭敬等事。三、每半個月應該到比丘僧團處接受八尊重法的教導。四、如果比丘尼違犯任何一條尊重法，應該在兩個僧團（比丘僧團和比丘尼僧團）中進行摩捺多法（Manatta，一種懺悔儀式）。五、比丘尼不得惡語謾罵譭謗比丘。六、比丘尼不得問難比丘以及教比丘學習。七、如果這個住處沒有比丘，比丘尼不得結夏安居。八、如果比丘尼安居結束，用三個方面（見、聞、疑）請求比丘僧團說出問難，如法接受僧團的正確教導。像這樣八尊重法，個別相、共同相、眾多名稱意義等，在制定八尊重法學處中詳細說明，應當瞭解。
偈頌說：瞭解正確教導的相、次第、方法。
解釋說：比丘尼教導中，如果比丘具備五種功德、戒律與九種功德相應，大眾和合共同請求這位比丘
【English Translation】 English version: It should be returned to the original owner. If the original owner is not present or unwilling to accept it, it should be donated to the Sangha (community of monks). The king's clothes and the clothes of the king's ministers should be donated to the Sangha. All clothes and other items belonging to the Kushayaba (a Buddhist school) school's precepts should be donated to the Sangha. A bowl that has been kept for more than ten days has two uses; the five methods of repairing a bowl are as described in the Vinaya (monastic rules), and should be understood in order. Clothes obtained from the weaver's school should be donated to the Sangha. If a bhikkhu (monk) is offered many clothes, he should accept them if he wishes, wearing one and using one as a robe. If he accepts more than this, it constitutes a Nissaggiya (an offense requiring forfeiture), and should be returned to the owner. Ghee (clarified butter) and other items have two uses; if clothes have been given to a bhikkhu and then taken back in anger, they should be returned to the bhikkhu who was angered. If one diverts alms that should have gone to the Sangha for oneself, it should be returned to the Sangha. Summer bathing clothes, clothes for times of difficulty, and clothes left after the Vassa (rainy season retreat) have two uses. Thus, if one understands these meanings regarding Nissaggiya matters and the methods of rectification, one will be clear about the Vinaya.
The verse says: 'Well able to discern the eight Garudhammas (weighty principles).'
Explanation: There are eight Garudhammas: 1. A bhikkhuni (nun) must request Upasampada (higher ordination) from the Sangha of bhikkhus. 2. If a bhikkhuni has been ordained for a hundred years, and a bhikkhu is ordained on that day, the bhikkhuni must pay respects to the bhikkhu. 3. Every half-month, one should go to the Sangha of bhikkhus to receive instruction in the eight Garudhammas. 4. If a bhikkhuni violates any of the Garudhammas, she should perform the Manatta (period of probation) in both Sanghas (bhikkhu and bhikkhuni Sanghas). 5. A bhikkhuni must not revile or slander a bhikkhu. 6. A bhikkhuni must not question bhikkhus or teach bhikkhus. 7. If there are no bhikkhus in the dwelling place, bhikkhunis must not observe the Vassa. 8. When the bhikkhuni has completed the Vassa, she should request the Sangha of bhikkhus to speak on three grounds (sight, hearing, suspicion), and properly receive the Sangha's correct instruction. These eight Garudhammas, their individual characteristics, common characteristics, many names, meanings, etc., are explained in detail in the section on establishing the Garudhamma precepts, and should be understood.
The verse says: 'Understanding the characteristics, order, and methods of correct teaching.'
Explanation: In the teaching of bhikkhunis, if a bhikkhu possesses five qualities and his precepts correspond to nine qualities, the assembly harmoniously requests this bhikkhu
作比丘尼教羯磨。若比丘受請，僧作聽許羯磨。或比丘尼眾、或相代比丘尼正布薩時，于大眾中請此比丘，是時比丘僧亦請此比丘，此比丘為二部僧所請。此比丘若欲為比丘尼說教法布薩，界內在大眾中，應更請此比丘。此比丘作，如律文所說次第。若略說：「妹！汝等如此教應學。」若受羯磨竟不教比丘尼，犯波羅逸尼柯及獨柯多。若不受羯磨、或無如此人，大比丘眾應向比丘尼說此言：「比丘尼！無人能教汝等。是故汝等應如律如法好行令成就。」
偈曰：于宿住等四地中解方。
釋曰：地有四種：一宿住地、二已行宿住地、三摩捺多地、四已行摩捺多地。
偈曰：及五依羯磨。
釋曰：所依事有五，能依羯磨亦有五。若比丘心高，不敬計他大眾，為此人作怖畏羯磨。若比丘未明瞭律中罪非罪、阿毗達磨中滅非滅，或離依止、或受沙彌依止，及作大戒、依學，于明瞭人所作練磨羯磨，若比丘于僧住處起惡污行，作驅出羯磨。若比丘于在家人邊呵毀佛法僧，作械除辭謝羯磨。若比丘不見自有罪、若見不肯行對治法、或不捨邪見，作不共住羯磨。若人解此二處方法，則于律明瞭。
偈曰：善解至得五種類。
釋曰：有物眼所至得、非身所至得入算數；有物身所至得、非眼所至得
【現代漢語翻譯】 現代漢語譯本： 為比丘尼做羯磨（Kamma，業）。如果比丘接受邀請，僧團應做聽許羯磨。或者比丘尼僧團，或者代替的比丘尼正在進行布薩（Uposatha，齋戒）時，在大眾中邀請這位比丘，這時比丘僧團也邀請這位比丘，這位比丘就被兩部僧團邀請。如果這位比丘想要為比丘尼說法布薩，在界內的大眾中，應該再次邀請這位比丘。這位比丘按照律文所說的次第進行。如果簡略地說：『姐妹們！你們應該如此學習教法。』如果接受羯磨后不教導比丘尼，就犯波羅夷（Parajika，斷頭罪）和偷蘭遮（Thullaccaya，重罪）。如果不接受羯磨，或者沒有這樣的人，大比丘僧團應該對比丘尼說：『比丘尼們！沒有人能教導你們。因此你們應該如律如法好好修行，令成就。』 偈頌說：于宿住等四地中解方。 解釋說：地有四種：一是宿住地，二是已行宿住地，三是摩那埵（Manatta，懺悔）地，四是已行摩那埵地。 偈頌說：及五依羯磨。 解釋說：所依之事有五種，能依的羯磨也有五種。如果比丘心高氣傲，不尊敬其他大眾，為此人做怖畏羯磨。如果比丘不明白律中的罪與非罪，阿毗達磨（Abhidhamma，論藏）中的滅與非滅，或者離開依止，或者接受沙彌（Sramanera，沙彌）的依止，以及做大戒、依學，對於明白的人所作的練磨羯磨。如果比丘在僧團住處做出惡劣污穢的行為，做驅出羯磨。如果比丘在在家人面前呵斥譭謗佛法僧，做械除辭謝羯磨。如果比丘不見自己有罪，即使見到也不肯實行對治之法，或者不捨棄邪見，做不共住羯磨。如果有人瞭解這兩種方法，那麼對於戒律就明白了。 偈頌說：善解至得五種類。 解釋說：有些東西眼睛可以達到，身體不能達到，可以算作；有些東西身體可以達到，眼睛不能達到。
【English Translation】 English version: Perform Kamma (Kamma, action/deed) for Bhikkhunis (female monks). If a Bhikkhu (male monk) accepts an invitation, the Sangha (monastic community) should perform a Kamma of permission. Alternatively, if a Bhikkhuni Sangha or a substitute Bhikkhuni is observing Uposatha (Uposatha, day of observance), they should invite this Bhikkhu in the assembly. At this time, the Bhikkhu Sangha also invites this Bhikkhu, and this Bhikkhu is invited by both Sanghas. If this Bhikkhu wishes to teach the Dhamma (teachings) and observe Uposatha for the Bhikkhunis, he should be invited again in the assembly within the boundary. This Bhikkhu should proceed according to the order described in the Vinaya (monastic rules). If he says briefly: 'Sisters! You should learn the teachings in this way.' If, after accepting the Kamma, he does not teach the Bhikkhunis, he commits a Parajika (Parajika, defeat) and a Thullaccaya (Thullaccaya, grave offense). If he does not accept the Kamma, or if there is no such person, the great Bhikkhu Sangha should say to the Bhikkhunis: 'Bhikkhunis! There is no one who can teach you. Therefore, you should practice well according to the Vinaya and the Dharma (law), so that you may achieve accomplishment.' The verse says: Understand the methods in the four stages such as past dwelling. The explanation says: There are four kinds of stages: first, the stage of past dwelling; second, the stage of having practiced past dwelling; third, the stage of Manatta (Manatta, penance); fourth, the stage of having practiced Manatta. The verse says: And the five dependent Kamma. The explanation says: There are five kinds of dependent matters, and there are also five kinds of dependent Kamma. If a Bhikkhu is arrogant and does not respect other assemblies, a Kamma of fear is performed for this person. If a Bhikkhu does not understand what is a crime and what is not a crime in the Vinaya, what is cessation and what is not cessation in the Abhidhamma (Abhidhamma, higher teachings), or leaves dependence, or accepts the dependence of a Sramanera (Sramanera, novice), and performs the great precepts and dependence on learning, a Kamma of refinement is performed for those who understand. If a Bhikkhu commits evil and defiled acts in the Sangha's dwelling place, a Kamma of expulsion is performed. If a Bhikkhu scolds and slanders the Buddha (Buddha, enlightened one), the Dharma, and the Sangha in front of laypeople, a Kamma of stripping off and apologizing is performed. If a Bhikkhu does not see his own faults, or if he sees them but is unwilling to practice the remedies, or does not abandon wrong views, a Kamma of non-communion is performed. If someone understands these two methods, then he will be clear about the precepts. The verse says: Understand well to attain five kinds. The explanation says: Some things can be attained by the eyes but not by the body, and can be counted; some things can be attained by the body but not by the eyes.
入算數；有物眼身所至得入算數；有物非二所至得入算數；有物眼身所至得不入算數。若人不許受，是名五種至得。
偈曰：解過毗尼有五門。
釋曰：過律學處罪有五門：一不明瞭、二煩惱最重起、三忌失正念、四惡知識、五無信樂心。
偈曰：依入及界所生罪，解如世間所決判。
釋曰：世間所立、法爾道理，入及界，有屬自、有屬他，有輕有重。若比丘約眼耳鼻舌身心因緣，於六塵起不如行，或犯重罪、或犯輕罪，若人食毒、或為蛇所螫。犯如此罪，若人偷地界水界火界風界空界等，亦犯波羅夷。此悉從盜戒判。若人善解從入界所生罪，則于律明瞭。
偈曰：解八種拔迦絺那。
釋曰：律中說拔除迦絺那衣羯磨，有八種：一竟邊、二成就邊、三出離邊、四失邊、五間邊、六過住邊、七斷望邊、八共拔除邊。拔除迦絺那有如此八種。
偈曰：及迦絺那五功德。
釋曰：受迦絺那人有五種功德：一雜亂衣、二不離三衣、三一著一披得入聚落、四不白比丘得入聚落、五不觀因緣得共眾食。
偈曰：善解二守。
釋曰：若人已受迦絺那，出界外，或不得衣，由有二種守迦絺那功德流：一由衣守、二由住處守。
偈曰：不得戒二十人。
釋曰
【現代漢語翻譯】 現代漢語譯本 入算數：有些事物通過眼睛和身體的接觸可以被計算在內；有些事物不通過二者的接觸也可以被計算在內；有些事物通過眼睛和身體的接觸不能被計算在內。如果人們不允許接受，這被稱為五種至得。
偈曰：解決過失的毗尼（Vinaya，戒律）有五種途徑。
釋曰：關於違犯戒律學處的罪過，有五種途徑：一是不夠明瞭，二是煩惱極其嚴重，三是忘記或失去正念，四是受到惡知識的影響，五是沒有信心和喜樂心。
偈曰：依據根、入和界所產生的罪過，按照世間的判決來解決。
釋曰：世間所建立的、法爾如是的道理，根、入和界，有些屬於自身，有些屬於他人，有些輕微，有些嚴重。如果比丘因為眼、耳、鼻、舌、身、心的因緣，對六塵產生不如法的行為，或者犯下重罪，或者犯下輕罪，就像人吃了毒藥，或者被蛇咬傷一樣。犯下這樣的罪過，就像人偷盜地界、水界、火界、風界、空界等，也犯了波羅夷（Pārājika，斷頭罪）。這些都從盜戒來判斷。如果人能夠很好地理解從根、入、界所產生的罪過，那麼對於戒律就會很明瞭。
偈曰：理解八種拔迦絺那（uddhāra-kathina，解除功德衣）的方法。
釋曰：戒律中說拔除迦絺那衣羯磨（kathina-civara-kamma，功德衣羯磨）有八種情況：一是到達邊界，二是成就邊界，三是出離邊界，四是失去，五是間隔，六是過度居住，七是斷絕希望，八是共同拔除。拔除迦絺那有這八種情況。
偈曰：以及迦絺那（kathina，功德衣）的五種功德。
釋曰：接受迦絺那的人有五種功德：一是得到雜亂的衣服，二是不必與三衣分離，三是可以穿著一件內衣和一件外衣進入村落，四是不需要告知比丘就可以進入村落，五是不觀察因緣就可以和大眾一起吃飯。
偈曰：善於理解兩種守護。
釋曰：如果有人已經接受了迦絺那，出了邊界外，或者沒有得到衣服，由於有兩種守護迦絺那功德的途徑：一是通過衣服守護，二是通過住所守護。
偈曰：不得戒的二十種人。
釋曰
【English Translation】 English version Entering into calculation: Some things can be included in the calculation through the contact of the eye and body; some things can be included in the calculation without the contact of the two; some things cannot be included in the calculation through the contact of the eye and body. If people do not allow acceptance, this is called the five kinds of attainment.
Verse: There are five ways to resolve transgressions of the Vinaya (discipline).
Explanation: Regarding the transgressions of the disciplinary precepts, there are five ways: 1. Lack of clarity; 2. Arising from extremely heavy afflictions; 3. Forgetting or losing mindfulness; 4. Being influenced by bad companions; 5. Lacking faith and joy.
Verse: Sins arising from the bases, entrances, and realms should be resolved according to worldly judgments.
Explanation: The principles established in the world, the natural order of things, the bases, entrances, and realms, some belong to oneself, some belong to others, some are light, and some are heavy. If a Bhikkhu, due to the conditions of eye, ear, nose, tongue, body, and mind, engages in improper conduct towards the six objects of sense, either committing a serious offense or a minor offense, it is like a person eating poison or being bitten by a snake. Committing such offenses, like a person stealing the earth element, water element, fire element, wind element, space element, etc., also constitutes a Pārājika (defeat). These are all judged according to the precept against stealing. If a person can well understand the sins arising from the bases, entrances, and realms, then they will be clear about the discipline.
Verse: Understand the eight ways of removing the Kathina (uddhāra-kathina, removal of the Kathina cloth).
Explanation: The Vinaya states that there are eight situations for removing the Kathina-civara-kamma (Kathina cloth ceremony): 1. Reaching the boundary; 2. Accomplishing the boundary; 3. Departing from the boundary; 4. Loss; 5. Interruption; 6. Overstaying; 7. Severing hope; 8. Joint removal. There are these eight ways to remove the Kathina.
Verse: And the five merits of the Kathina (Kathina cloth).
Explanation: A person who has received the Kathina has five merits: 1. Obtaining miscellaneous robes; 2. Not having to be separated from the three robes; 3. Being able to enter villages wearing one undergarment and one outer garment; 4. Being able to enter villages without informing the Bhikkhus; 5. Being able to eat with the assembly without observing the conditions.
Verse: Skillfully understand the two protections.
Explanation: If someone has received the Kathina and goes outside the boundary, or does not obtain robes, there are two ways to protect the merits of the Kathina: 1. Protection through the robe; 2. Protection through the dwelling place.
Verse: Twenty types of people who cannot receive ordination.
Explanation:
：佛法律中有二十人受戒不得戒。何者二十？五黃門人、五無間罪人、污比丘尼人、誓言我非比丘人、偷住人、龍、夜叉、啞人、聾人、啞聾人、不乞戒人、遮人。
偈曰：及十依謝。
釋曰：律中說依止大人，由十種因緣故謝滅：一由舍戒、二由命斷、三由更轉作沙彌、四由從佛法入外道后更還入佛法、五由說誓言我非比丘、六由偷住、七由欲舍依止出界外、八由過住如法行、九由被擯、十由不在界內遇見優波陀訶。
偈曰：善解二守防惡觸。
釋曰：守是何法？謂攝意及非棄捨，為離動受所生惡觸。守有二種：一意欲守、二器盛守。意欲守者，若物離缽及食器等在別處，乃至意欲在、未作棄捨意，于如此時此物則被受。器盛守者，若物已棄捨及未棄捨，在缽及食器中，乃至能滅除受諸法，隨一未起未失受攝，此物如前被受。
偈曰，了四羯磨及依寂。
釋曰，律中說羯磨依，有四種：一依諍羯磨：二依善教羯磨：三依罪失羯磨：四依所作事羯磨。此四依羯磨，由七種依寂靜所滅：一現前毗尼、二憶念毗尼、三不癡毗尼、四隨誓言毗尼、五最惡毗尼、六隨多毗尼、七隨草毗尼。四依羯磨、七寂靜依毗尼，廣說如律。由七依寂靜毗尼，云何能滅四依羯磨？若依諍羯磨起，此以于
【現代漢語翻譯】 現代漢語譯本：佛陀的法律中有二十種人受戒是無法獲得戒體的。哪二十種呢？五種黃門（閹人）、五種犯無間罪（極重罪）的人、玷污比丘尼的人、發誓說自己不是比丘的人、偷偷混入僧團的人、龍（神道眾生）、夜叉（守護神）、啞巴、聾子、又聾又啞的人、不請求受戒的人、被遮止（禁止受戒）的人。
偈語說：以及十種依止關係解除的情況。
解釋：律藏中說依止阿阇黎（導師），由於十種因緣會導致依止關係解除：一是因為舍戒（還俗）、二是因為死亡、三是因為轉為沙彌（小乘出家者）、四是因為從佛法轉入外道后又重新回到佛法、五是因為發誓說自己不是比丘、六是因為偷偷混入僧團、七是因為想要捨棄依止關係而出離僧團的界限、八是因為如法地完成過住（規定的居住時間）、九是因為被擯出僧團、十是因為在界限之外遇見優波陀訶（戒師）。
偈語說：善於理解兩種守護，防護惡的觸受。
解釋：守護是什麼法？是指攝持心意以及不輕易捨棄，爲了遠離由動搖的感受所產生的惡的觸受。守護有兩種：一是意欲守護，二是器物盛放守護。意欲守護是指，如果物品離開了缽盂以及食器等放在別處，乃至心意上想要持有，還沒有產生捨棄的念頭，在這樣的情況下，此物就被守護。器物盛放守護是指，如果物品已經被捨棄或者還沒有被捨棄，放在缽盂以及食器中，乃至能夠滅除感受的諸法，只要其中任何一個沒有生起或者沒有失去，受的攝持就沒有失去，此物就像之前一樣被守護。
偈語說：瞭解四種羯磨以及依止寂靜。
解釋：律藏中說羯磨（僧團事務處理）所依據的，有四種：一是依據諍事（爭端）的羯磨、二是依據善教（良好教導）的羯磨、三是依據罪失（過失）的羯磨、四是依據所作事務的羯磨。這四種羯磨，可以通過七種依止寂靜的方式來平息：一是現前毗尼（當面解決）、二是憶念毗尼（回憶解決）、三是不癡毗尼（不糊塗解決）、四是隨誓言毗尼（依照誓言解決）、五是最惡毗尼（按最嚴重罪行解決）、六是隨多毗尼（按多數人意見解決）、七是隨草毗尼（覆蓋過失解決）。四種羯磨、七種寂靜依毗尼，詳細的說明都在律藏中。通過七種依止寂靜的毗尼，如何能夠平息四種羯磨呢？如果依據諍事羯磨而發起，那麼就應該用...
【English Translation】 English version: In the Buddha's law, there are twenty types of people who cannot obtain precepts even if they receive ordination. Who are these twenty? The five eunuchs (Huangmen), the five who have committed irreversible sins (Wu jian zui), those who have defiled Bhikkhunis (female monks), those who vow that they are not Bhikkhus (male monks), those who steal residence in the Sangha (monastic community), Nagas (dragons, a type of deity), Yakshas (guardian spirits), mutes, deaf people, deaf-mutes, those who do not request ordination, and those who are prohibited (from receiving ordination).
The verse says: And the ten reasons for the termination of reliance.
Explanation: The Vinaya (monastic code) states that reliance on an Acariya (teacher) is terminated due to ten reasons: one, due to abandoning the precepts (returning to lay life); two, due to death; three, due to becoming a Samanera (novice monk); four, due to converting from Buddhism to other religions and then returning to Buddhism; five, due to vowing that one is not a Bhikkhu; six, due to stealing residence in the Sangha; seven, due to wanting to abandon reliance and leaving the boundary of the Sangha; eight, due to properly completing the required residence period; nine, due to being expelled from the Sangha; ten, due to meeting one's Upajjhaya (ordaining teacher) outside the boundary.
The verse says: Skillfully understand the two protections, guarding against evil contact.
Explanation: What is protection? It refers to restraining the mind and not easily abandoning, in order to avoid evil contact arising from wavering feelings. There are two types of protection: one is intentional protection, and the other is protection by containing in a vessel. Intentional protection refers to, if an object is separated from the bowl and other utensils and placed elsewhere, and one intends to keep it, without having the thought of abandoning it, then in such a case, the object is protected. Protection by containing in a vessel refers to, if an object has been abandoned or has not been abandoned, and is placed in the bowl and other utensils, until the dharmas of eliminating feeling, any one of them has not arisen or has not been lost, the holding of feeling has not been lost, then the object is protected as before.
The verse says: Understand the four Karmas and rely on tranquility.
Explanation: The Vinaya states that the basis for Karma (Sangha affairs processing) has four types: one, Karma based on disputes (Zheng shi); two, Karma based on good teachings (Shan jiao); three, Karma based on offenses (Zui shi); four, Karma based on matters to be done (Suo zuo shi). These four Karmas can be pacified by seven ways of relying on tranquility: one, present Vinaya (Xian qian Pi ni, resolving face-to-face); two, remembrance Vinaya (Yi nian Pi ni, resolving through recollection); three, non-foolish Vinaya (Bu chi Pi ni, resolving without confusion); four, Vinaya according to the vow (Sui shi yan Pi ni, resolving according to the vow); five, worst Vinaya (Zui e Pi ni, resolving according to the most serious offense); six, Vinaya according to the majority (Sui duo Pi ni, resolving according to the majority opinion); seven, Vinaya by covering with grass (Sui cao Pi ni, resolving by covering up the fault). The four Karmas and the seven Vinayas relying on tranquility are explained in detail in the Vinaya. How can the seven Vinayas relying on tranquility pacify the four Karmas? If a Karma is initiated based on a dispute, then it should be...
罪不同執，為相為二：依寂靜所滅，謂由現前毗尼、隨多毗尼。若依善教羯磨起，此以問難為相，為四寂靜依所滅，謂由現前毗尼、最惡毗尼、憶念毗尼、不癡毗尼。若依罪失羯磨起，此以牽出事次第為相，為三依寂靜所滅，謂由現前毗尼、隨誓言毗尼、隨草毗尼。若依所作事羯磨起，此以一切所作羯磨為相，如應道理，為七依寂靜所滅。廣說如律應知。
偈曰：能分別四布薩業。
釋曰：布薩羯磨有四種：一、四部為初布薩，名僧布薩。二、三人布薩，名多布薩。三、二人布薩，名雙布薩。四、一人布薩，名單布薩。
偈曰：智人能了五自恣。
釋曰：自恣羯磨有五種：一、五部為初自恣，名僧自恣。二、四人自恣，名多自恣。三、三人自恣，名雙自恣。四、二人自恣。五、一人自恣，皆名單自恣。
偈曰：了別沙門生具傳。
釋曰：沙門生具者，謂缽、三衣、酥等、杖囊等。此中缽，若現前或非現前，但令他知傳得成。若衣服，現前三傳，或令他知傳得成。若非現前，但令他知傳得成。酥等杖囊等，但令他知傳得成，無別傳。
偈曰：及解沙門五種凈。
釋曰：沙門凈有五種：一火觸、二刀等所傷、三自傷、四鳥等所傷、五爪等所傷。此中前二與核共凈，餘三
【現代漢語翻譯】 現代漢語譯本 罪行的處理方式不同，可以分為兩種：依據寂靜（指通過調解、懺悔等方式平息爭端）而平息的，包括通過現前毗尼（面對面解決）、隨多毗尼（依從多數人的意見解決）。如果依據善教羯磨（符合戒律的僧團決議）而發起，這種處理方式以問難（通過提問和辯論）為特點，可以通過四種寂靜方式平息，即現前毗尼、最惡毗尼（對最嚴重的罪行進行懲罰）、憶念毗尼（通過回憶和承認錯誤來解決）、不癡毗尼（在神志清醒的情況下解決）。如果依據罪失羯磨（因犯戒而進行的羯磨）而發起，這種處理方式以牽出事件的次第（逐步揭示事件真相）為特點，可以通過三種寂靜方式平息，即現前毗尼、隨誓言毗尼（按照誓言解決）、隨草毗尼（通過抓草的方式，象徵性地解決）。如果依據所作事羯磨（針對所做事務的羯磨）而發起，這種處理方式以一切所作羯磨為特點，按照相應的道理，可以通過七種寂靜方式平息。詳細的說明應該參考戒律。
偈語說：能夠分辨四種布薩（uposatha，齋戒）的羯磨。
解釋說：布薩羯磨有四種：第一，四部（比丘、比丘尼、式叉摩那、沙彌）共同參加的最初的布薩，稱為僧布薩（saṃgha uposatha）。第二，三人蔘加的布薩，稱為多布薩（bahuka uposatha）。第三，二人蔘加的布薩，稱為雙布薩（dvaya uposatha）。第四，一人蔘加的布薩，稱為單布薩（eka uposatha）。
偈語說：有智慧的人能夠了解五種自恣（pravāraṇā，解夏）
解釋說：自恣羯磨有五種：第一，五部（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）共同參加的最初的自恣，稱為僧自恣（saṃgha pravāraṇā）。第二，四人蔘加的自恣，稱為多自恣（bahuka pravāraṇā）。第三，三人蔘加的自恣，稱為雙自恣（dvaya pravāraṇā）。第四，二人蔘加的自恣。第五，一人蔘加的自恣，都稱為單自恣（eka pravāraṇā）。
偈語說：瞭解沙門（śrāmaṇa，出家修行者）的生活用具的傳承。
解釋說：沙門的生活用具，指的是缽（pātra，食器）、三衣（tricīvara，三種袈裟）、酥等、杖囊等。其中，缽，無論是現前（在場）還是非現前（不在場），只要讓其他人知道傳承即可。如果是衣服，現前需要三次傳承，或者讓其他人知道傳承即可。如果非現前，只要讓其他人知道傳承即可。酥等、杖囊等，只要讓其他人知道傳承即可，沒有特別的傳承方式。
偈語說：以及瞭解沙門的五種凈。
解釋說：沙門的凈有五種：第一，火觸（被火燒過）；第二，刀等所傷（被刀等利器所傷）；第三，自傷（自己造成的傷）；第四，鳥等所傷（被鳥等動物所傷）；第五，爪等所傷（被爪子等所傷）。其中，前兩種與核（指傷口的核心部分）一起清理乾淨，其餘三種
【English Translation】 English version The handling of offenses differs and can be categorized into two types: those that are extinguished based on tranquility (referring to settling disputes through mediation, repentance, etc.), which include resolution through present Vinaya (face-to-face resolution) and following the majority Vinaya (resolution by following the opinion of the majority). If it arises based on a well-taught Karma (a Saṃgha resolution that conforms to the precepts), this method of handling is characterized by questioning and debate, and can be extinguished through four types of tranquility, namely present Vinaya, worst Vinaya (punishment for the most serious offenses), remembrance Vinaya (resolution through recalling and admitting mistakes), and non-delusion Vinaya (resolution while in a clear state of mind). If it arises based on an offense-loss Karma (Karma performed due to breaking a precept), this method of handling is characterized by gradually revealing the truth of the event, and can be extinguished through three types of tranquility, namely present Vinaya, following the vow Vinaya (resolution according to vows), and following the grass Vinaya (symbolic resolution by grasping grass). If it arises based on an action Karma (Karma for specific actions), this method of handling is characterized by all actions Karma, and according to the corresponding principles, it can be extinguished through seven types of tranquility. Detailed explanations should be referred to in the Vinaya.
The verse says: Able to distinguish the four Uposatha (齋戒) Karmas.
Explanation: There are four types of Uposatha Karma: First, the initial Uposatha attended by the four assemblies (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera), called Saṃgha Uposatha (僧布薩). Second, the Uposatha attended by three people, called Bahuka Uposatha (多布薩). Third, the Uposatha attended by two people, called Dvaya Uposatha (雙布薩). Fourth, the Uposatha attended by one person, called Eka Uposatha (單布薩).
The verse says: A wise person can understand the five Pravāraṇā (解夏).
Explanation: There are five types of Pravāraṇā Karma: First, the initial Pravāraṇā attended by the five assemblies (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā), called Saṃgha Pravāraṇā (僧自恣). Second, the Pravāraṇā attended by four people, called Bahuka Pravāraṇā (多自恣). Third, the Pravāraṇā attended by three people, called Dvaya Pravāraṇā (雙自恣). Fourth, the Pravāraṇā attended by two people. Fifth, the Pravāraṇā attended by one person, all called Eka Pravāraṇā (單自恣).
The verse says: Understand the transmission of the Śrāmaṇa's (沙門) living implements.
Explanation: The Śrāmaṇa's living implements refer to the Pātra (缽, alms bowl), Tricīvara (三衣, three robes), ghee, staff bag, etc. Among them, the Pātra, whether present or not, can be transmitted as long as others are informed. As for the robes, if present, they need to be transmitted three times, or can be transmitted by informing others. If not present, they can be transmitted by informing others. Ghee, staff bag, etc., can be transmitted by informing others, without special transmission methods.
The verse says: And understand the five types of purity for Śrāmaṇas.
Explanation: There are five types of purity for Śrāmaṇas: First, fire touch (burned by fire); second, injured by knives, etc.; third, self-inflicted injury; fourth, injured by birds, etc.; fifth, injured by claws, etc. Among them, the first two are cleaned together with the core (referring to the core part of the wound), and the remaining three
但得啖皮肉不得啖核。
偈曰：自他二人及非二，能解所作沙門凈。
釋曰：四大聚集所成生物有四種：一、種子生；二、根生；三、分段生；四、四大氣生。彼凈有四種：一自加行所作、二他加行所作、三自他加行所作、四非自他加行所作。此四種凈，不但約一物成，于聚中若一被凈，所餘悉被凈。若人能解此等義，于律則明瞭。
偈曰：了義能顯明瞭德，謂五五十尊師德。此人圓滿佛所贊，毗那耶師德相應。
釋曰：優波陀訶及所依止人，有五五十功德。此中隨得一五德，此人堪作優波陀訶及依止師。五種五十者：一、解罪相；二、解罪緣起相；三、解非罪相；四、解出離罪方；五、十夏。是第一五。一、有戒；二、多聞；三、大智；四、能料理病人；五、十夏，是第二五。一、有戒；二、多聞；三、大智；四、能簡擇令離諸見體用；五、十夏。是第三五。一、有戒；二、多聞；三、大智；四、能令出離有難方；五、十夏。是第四五。一、有戒；二、能料理病人；三、能令離惡作憂悔；四、能簡擇令離諸見體用；五、十夏。是第五五。戒、病、惡作、諸見、十夏，是第六五。戒、病、惡作、多聞、十夏，是第七五。戒、病、惡作、大智、十夏，是第八五。戒、病、諸見、多聞、十夏，是
【現代漢語翻譯】 現代漢語譯本： 但只能得到外表的皮肉，卻得不到裡面的果核。
偈語說：『自己、他人以及非自己非他人，能夠理解所作之事的沙門才是清凈的。』
解釋說：四大（地、水、火、風）聚集所形成的生物有四種：第一種是種子生，第二種是根生，第三種是分段生，第四種是四大之氣所生。這些清凈有四種：第一種是自己努力修行所成就的清凈，第二種是他人幫助修行所成就的清凈，第三種是自己和他人共同努力修行所成就的清凈，第四種是非自己非他人努力修行所成就的清凈。這四種清凈，不只是針對一個事物而言，在聚集的事物中，如果其中一個被凈化，其餘的也都會被凈化。如果有人能夠理解這些道理，那麼對於戒律就會非常明瞭。
偈語說：『通達經義能夠彰顯明瞭的功德，指的是五種五十種尊師的功德。這樣的人圓滿具足，受到佛的讚歎，與毗那耶（Vinaya，戒律）師的功德相應。』
解釋說：優波陀訶（Upadhyaya，親教師）以及所依止的人，有五種五十種功德。這些人中，只要具備其中一種五十種功德，就堪能作為優波陀訶和依止師。五種五十種功德是：第一，瞭解罪的相狀；第二，瞭解罪的緣起相狀；第三，瞭解非罪的相狀；第四，了解脫離罪的方法；第五，具有十年的僧臘。這是第一種五十。第一，具有戒律；第二，博學多聞；第三，具有大智慧；第四，能夠照顧病人；第五，具有十年的僧臘。這是第二種五十。第一，具有戒律；第二，博學多聞；第三，具有大智慧；第四，能夠分辨並使人遠離各種見解的體和用；第五，具有十年的僧臘。這是第三種五十。第一，具有戒律；第二，博學多聞；第三，具有大智慧；第四，能夠使人脫離困難；第五，具有十年的僧臘。這是第四種五十。第一，具有戒律；第二，能夠照顧病人；第三，能夠使人脫離因做錯事而產生的憂愁後悔；第四，能夠分辨並使人遠離各種見解的體和用；第五，具有十年的僧臘。這是第五種五十。戒律、照顧病人、惡作（akusala，不善的行為）憂悔、各種見解、十年僧臘，這是第六種五十。戒律、照顧病人、惡作憂悔、博學多聞、十年僧臘，這是第七種五十。戒律、照顧病人、惡作憂悔、大智慧、十年僧臘，這是第八種五十。戒律、照顧病人、各種見解、博學多聞、十年僧臘，這是
【English Translation】 English version: Only gets to taste the skin and flesh, but not the kernel.
Verse: 'Self, other, and neither self nor other, the Shramana (ascetic) who can understand what is done is pure.'
Explanation: Living beings formed by the aggregation of the four elements (earth, water, fire, wind) are of four kinds: first, born from seeds; second, born from roots; third, born from segments; fourth, born from the four great elements. These purities are of four kinds: first, purity achieved through one's own diligent practice; second, purity achieved through the help of others' practice; third, purity achieved through the joint efforts of oneself and others; fourth, purity achieved through the practice of neither oneself nor others. These four kinds of purity are not only for one thing; in a collection of things, if one is purified, the rest will be purified as well. If one can understand these meanings, then one will be very clear about the precepts.
Verse: 'Understanding the meaning of the scriptures can reveal clear virtues, referring to the virtues of the five sets of fifty venerable teachers. Such a person is complete and praised by the Buddha, corresponding to the virtues of a Vinaya (discipline) master.'
Explanation: The Upadhyaya (preceptor) and the person one relies on have five sets of fifty virtues. Among these people, as long as one possesses one of the sets of fifty virtues, they are qualified to be an Upadhyaya and a teacher to rely on. The five sets of fifty virtues are: first, understanding the characteristics of offenses; second, understanding the characteristics of the causes of offenses; third, understanding the characteristics of non-offenses; fourth, understanding the methods of escaping offenses; fifth, having ten years of monastic seniority. This is the first set of fifty. First, having precepts; second, being learned; third, having great wisdom; fourth, being able to care for the sick; fifth, having ten years of monastic seniority. This is the second set of fifty. First, having precepts; second, being learned; third, having great wisdom; fourth, being able to discern and keep people away from the substance and function of various views; fifth, having ten years of monastic seniority. This is the third set of fifty. First, having precepts; second, being learned; third, having great wisdom; fourth, being able to help people escape difficulties; fifth, having ten years of monastic seniority. This is the fourth set of fifty. First, having precepts; second, being able to care for the sick; third, being able to help people escape sorrow and regret caused by wrongdoing; fourth, being able to discern and keep people away from the substance and function of various views; fifth, having ten years of monastic seniority. This is the fifth set of fifty. Precepts, caring for the sick, akusala (unwholesome action) regret, various views, ten years of monastic seniority, this is the sixth set of fifty. Precepts, caring for the sick, akusala regret, being learned, ten years of monastic seniority, this is the seventh set of fifty. Precepts, caring for the sick, akusala regret, great wisdom, ten years of monastic seniority, this is the eighth set of fifty. Precepts, caring for the sick, various views, being learned, ten years of monastic seniority, this is
第九五。戒、病、諸見、大智、十夏，是第十五。此合是第一五十。
戒、病、難方、多聞、十夏，是第一五。戒、病、多聞、大智、十夏，是第二五。圓滿戒、正行相應、正見相應、能料理病人、十夏，是第三五。戒、病、多聞、能令離已生未生惡作憂悔、十夏，是第四五。戒、正行、正見、諸見、十夏，是第五五。戒、正行、正見、難方、十夏，是第六五。戒、正行、正見、多聞、十夏，是第七五。戒、正行、正見、大智、十夏，是第八五。戒、正行、正見、能教弟子于依戒學、十夏，是第九五。戒、正行、正見、能教弟子于依心學、十夏，是第十五。此合是第二五十。
能教弟子于依慧學亦五，是第一五。於三中能令自身勤學、十夏，此即三五。能教弟子于依正行學、十夏，是第五五。能教弟子于依梵行學、十夏。是第六五。能教弟子于依波羅提木叉學、十夏，是第七五。於三中能令自身勤學、十夏，此即三五。此合是第三五十。
戒、正行、正見、能教弟子于依有學戒、十夏，是第一五。于依有學定亦五，于依有學慧亦五，于依有學解脫亦五，于依有學解脫知見亦五，於五中能令自身勤學、十夏，亦五五。約自他合，是第四五十。
戒、正行、正見、能教弟子于依無學戒、十夏，是
【現代漢語翻譯】 現代漢語譯本： 第九十五。戒（sila，戒律）、病（glana，疾病）、諸見（ditthi，各種見解）、大智（mahapanna，大智慧）、十夏（dasa vassa，十年），這是第十五組。
此合是第一五十。
戒（sila，戒律）、病（glana，疾病）、難方（dullabha，稀有）、多聞（bahussuta，博學多聞）、十夏（dasa vassa，十年），這是第一五組。戒（sila，戒律）、病（glana，疾病）、多聞（bahussuta，博學多聞）、大智（mahapanna，大智慧）、十夏（dasa vassa，十年），這是第二五組。圓滿戒（paripunnasila，圓滿的戒律）、正行相應（samacariyasampanna，行為端正）、正見相應（samaditthikasampanna，具有正見）、能料理病人（glanaposako，能照顧病人）、十夏（dasa vassa，十年），這是第三五組。戒（sila，戒律）、病（glana，疾病）、多聞（bahussuta，博學多聞）、能令離已生未生惡作憂悔（uppannuppannanam papakanam akusalanam dhammanam pahata，能去除已生和未生的惡念和憂悔）、十夏（dasa vassa，十年），這是第四五組。戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、諸見（ditthi，各種見解）、十夏（dasa vassa，十年），這是第五五組。戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、難方（dullabha，稀有）、十夏（dasa vassa，十年），這是第六五組。戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、多聞（bahussuta，博學多聞）、十夏（dasa vassa，十年），這是第七五組。戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、大智（mahapanna，大智慧）、十夏（dasa vassa，十年），這是第八五組。戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、能教弟子于依戒學（adhisilasikkha，增上戒學）、十夏（dasa vassa，十年），這是第九五組。戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、能教弟子于依心學（adhicittasikkha，增上心學）、十夏（dasa vassa，十年），這是第十五組。此合是第二五十。
能教弟子于依慧學（adhipannasikkha，增上慧學）亦五，是第一五組。於三中能令自身勤學（attana va payoge，自身勤奮學習）、十夏（dasa vassa，十年），此即三五組。能教弟子于依正行學（samacariyasikkha，正行學）、十夏（dasa vassa，十年），是第五五組。能教弟子于依梵行學（brahmacariyasikkha，梵行學）、十夏（dasa vassa，十年），是第六五組。能教弟子于依波羅提木叉學（patimokkhasikkha，波羅提木叉學）、十夏（dasa vassa，十年），是第七五組。於三中能令自身勤學（attana va payoge，自身勤奮學習）、十夏（dasa vassa，十年），此即三五組。此合是第三五十。
戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、能教弟子于依有學戒（sekhasila，有學戒）、十夏（dasa vassa，十年），是第一五組。于依有學定（sekhasamadhi，有學定）亦五，于依有學慧（sekha panna，有學慧）亦五，于依有學解脫（sekha vimutti，有學解脫）亦五，于依有學解脫知見（sekha vimuttinanadassana，有學解脫知見）亦五，於五中能令自身勤學（attana va payoge，自身勤奮學習）、十夏（dasa vassa，十年），亦五五組。約自他合，是第四五十。
戒（sila，戒律）、正行（samacariya，正直的行為）、正見（samaditthi，正見）、能教弟子于依無學戒（asekha sila，無學戒）、十夏（dasa vassa，十年），是
【English Translation】 English version: The ninety-fifth. Sila (morality), glana (illness), ditthi (views), mahapanna (great wisdom), dasa vassa (ten years), this is the fifteenth group.
This combined is the first fifty.
Sila (morality), glana (illness), dullabha (rare), bahussuta (learned), dasa vassa (ten years), this is the first five group. Sila (morality), glana (illness), bahussuta (learned), mahapanna (great wisdom), dasa vassa (ten years), this is the second five group. Paripunnasila (perfected morality), samacariyasampanna (endowed with proper conduct), samaditthikasampanna (endowed with right view), glanaposako (able to care for the sick), dasa vassa (ten years), this is the third five group. Sila (morality), glana (illness), bahussuta (learned), uppannuppannanam papakanam akusalanam dhammanam pahata (able to abandon arisen and unarisen evil unwholesome states), dasa vassa (ten years), this is the fourth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), ditthi (views), dasa vassa (ten years), this is the fifth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), dullabha (rare), dasa vassa (ten years), this is the sixth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), bahussuta (learned), dasa vassa (ten years), this is the seventh five group. Sila (morality), samacariya (right conduct), samaditthi (right view), mahapanna (great wisdom), dasa vassa (ten years), this is the eighth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in adhisilasikkha (higher training in morality), dasa vassa (ten years), this is the ninth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in adhicittasikkha (higher training in mind), dasa vassa (ten years), this is the tenth five group. This combined is the second fifty.
Able to teach disciples in adhipannasikkha (higher training in wisdom) also five, this is the first five group. Attana va payoge (exerting oneself), dasa vassa (ten years), in the three, this is the three five group. Able to teach disciples in samacariyasikkha (training in right conduct), dasa vassa (ten years), this is the fifth five group. Able to teach disciples in brahmacariyasikkha (training in the holy life), dasa vassa (ten years), this is the sixth five group. Able to teach disciples in patimokkhasikkha (training in the Patimokkha), dasa vassa (ten years), this is the seventh five group. Attana va payoge (exerting oneself), dasa vassa (ten years), in the three, this is the three five group. This combined is the third fifty.
Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in sekhasila (training in morality for a learner), dasa vassa (ten years), this is the first five group. Also five in sekhasamadhi (training in concentration for a learner), also five in sekha panna (training in wisdom for a learner), also five in sekha vimutti (training in liberation for a learner), also five in sekha vimuttinanadassana (training in the knowledge and vision of liberation for a learner), attana va payoge (exerting oneself), dasa vassa (ten years), in the five, also five five group. Combined about self and others, this is the fourth fifty.
Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in asekha sila (training in morality for one beyond training), dasa vassa (ten years), this is
第一五。于依無學定亦五，于依無學慧亦五，于依無學解脫亦五，于依無學解脫知見亦五，於五中能令自身勤學、十夏，亦五五，約自他合，是第五五十。
如此五五十功德，能顯明瞭人。若人能了別如此義，此人學佛所說，具足律師功德相應。
偈曰：於此等義心決了，由讀誦文事行師。此人于律則明瞭，佛說此人不依他。
釋曰：如前所說如此等處，若人讀誦文句已熟、簡擇義已成、事能行人已竟，此人于律則明瞭。是故佛說，此人由無知，疑心不生故，是故於三義自在，不看他面。
本偈云：毗尼毗曇文所顯，與戒及護相應人，諸佛所贊修三學，不看他面我當說。
此本偈是法師立誓，謂我當說此明瞭人，由此等因緣顯明瞭義。此誓已成就，二十二明瞭論已。此論是佛陀多羅多阿那含法師所造，為憐愍怖畏廣文句人故略攝律義。
律二十二明瞭論一卷
陳光大二年，歲次戊子，正月二十日，都下定林寺律師法泰，于廣州南海郡內，請三藏法師俱那羅陀翻出此論。都下阿育王寺慧愷，謹為筆受。翻論本得一卷，註記解釋得五卷。論有二十二偈，以攝二十二明瞭義長行，或逐義破句釋之，諸句不復皆相屬著。今謹別鈔二十二偈，置於卷末，庶披文者見其起盡也。
【現代漢語翻譯】 第一五。于依無學定亦五，于依無學慧亦五，于依無學解脫亦五，于依無學解脫知見亦五，於五中能令自身勤學、十夏（指比丘受具足戒后十年），亦五五，約自他合，是第五五十。
如此五五十功德，能顯明瞭人。若人能了別如此義，此人學佛所說，具足律師功德相應。
偈曰：於此等義心決了，由讀誦文事行師。此人于律則明瞭，佛說此人不依他。
釋曰：如前所說如此等處，若人讀誦文句已熟、簡擇義已成、事能行人已竟，此人于律則明瞭。是故佛說，此人由無知，疑心不生故，是故於三義自在，不看他面。
本偈云：毗尼（Vinaya，律）毗曇（Abhidhamma，論）文所顯，與戒及護相應人，諸佛所贊修三學，不看他面我當說。
此本偈是法師立誓，謂我當說此明瞭人，由此等因緣顯明瞭義。此誓已成就，二十二明瞭論已。此論是佛陀多羅多阿那含法師所造，為憐愍怖畏廣文句人故略攝律義。
律二十二明瞭論一卷
陳光大二年，歲次戊子，正月二十日，都下定林寺律師法泰，于廣州南海郡內，請三藏法師俱那羅陀（Gunarata）翻出此論。都下阿育王寺慧愷，謹為筆受。翻論本得一卷，註記解釋得五卷。論有二十二偈，以攝二十二明瞭義長行，或逐義破句釋之，諸句不復皆相屬著。今謹別鈔二十二偈，置於卷末，庶披文者見其起盡也。
【English Translation】 Fifteenth: There are also five aspects related to the non-learning concentration, five aspects related to the non-learning wisdom, five aspects related to the non-learning liberation, and five aspects related to the non-learning knowledge and vision of liberation. Among these five, there are five sets of five that enable oneself to diligently study and observe the ten summer retreats (referring to the ten years after a Bhikkhu receives full ordination). Combining self and others, this is the fiftieth.
These fifty merits can clearly illuminate a person. If a person can understand this meaning, this person studies what the Buddha said and possesses the corresponding merits of a Vinaya master.
Verse: With a resolute mind regarding these meanings, through reading the texts, practicing the teachings, and serving the teacher, this person will be clear about the Vinaya. The Buddha said that this person does not rely on others.
Explanation: As mentioned earlier, in these places, if a person is familiar with reading the texts, has completed the selection of meanings, and has finished practicing the teachings, this person will be clear about the Vinaya. Therefore, the Buddha said that this person does not give rise to doubt due to ignorance, and therefore is free in the three meanings and does not look at the faces of others.
Original Verse: The Vinaya (Vinaya) and Abhidhamma (Abhidhamma) are revealed in the texts, corresponding to those who uphold the precepts and protection. The Buddhas praise the practice of the three learnings. I shall speak without looking at the faces of others.
This original verse is a vow made by the Dharma master, saying that I shall speak of this clear person, and these causes and conditions will reveal the clear meaning. This vow has been fulfilled, and the twenty-two clear treatises have been completed. This treatise was created by Dharma Master Buddhatrata Anagamika, to briefly summarize the meaning of the Vinaya for those who fear extensive texts.
One volume of the Twenty-Two Clear Treatises on the Vinaya
In the second year of the Guangda era of the Chen dynasty, in the year of Wuzi, on the twentieth day of the first month, Dharma Master Fatai, a Vinaya master of Dinglin Temple in the capital, invited Tripitaka Master Gunarata (Gunarata) in the Nanhai commandery of Guangzhou to translate this treatise. Huikai of Ashoka Temple in the capital respectfully took notes. The translated text consists of one volume, and the annotations and explanations consist of five volumes. The treatise has twenty-two verses, which summarize the twenty-two clear meanings in prose. The sentences are explained by breaking them down according to their meanings, and the sentences are no longer necessarily connected. Now, I respectfully separately transcribe the twenty-two verses and place them at the end of the volume, so that those who read the text may see its beginning and end.
毗曇毗尼文所顯， 與戒及護相應人， 諸佛所贊修三學， 不看他面我當說。 明八戒護九十六， 分別差別義相應， 倍二十一千福河， 流善法水洗除污。 解戒五相九毗尼， 解罪五部八緣起， 解七罪聚五布薩， 解四種失及四得。 能善揀擇罪三角， 解想真實立學處， 自性立制所有戒， 如理分別能解說。 了別二部所作業， 解破非破類及時， 解小隨小非小戒， 了別入家正行方。 善解從罪三上起， 及三顯示說罪方， 立戒緣起減長等， 依文善能分別廣。 罪及非罪佛所記， 如律毗曇之所判， 善解一一罪非罪， 及上起罪五種方。 善解棄捨四種類， 善解三衣六憐愍， 分別律中四種罪， 於六戒解四親應。 於七依他得圓德， 擇二圓德了別相， 善解五種不實語， 知法自性修習類。 能解四種受命緣， 能成就受五種分， 作殘食法有十種， 各各能解行彼方。 能解七種失受因， 及三觸動未受食， 了別五種非成食， 及四摩失有五種。 七日有難隨意行， 善解三種九品類， 解五能成夏住因， 及解夏住八種難。 于白四等五羯磨， 了別功德及過失，
【現代漢語翻譯】 現代漢語譯本 通過《毗曇》（Abhidhamma，論藏）和《毗尼》（Vinaya，律藏）的經文所闡明的，與戒律和守護戒律之人相應的， 諸佛所讚歎的修習戒、定、慧三學之人，不看其他人的臉色，我將為你們宣說。 明白八關齋戒，守護九十六種行儀，分別各種差別，與義理相應， 能獲得二十一千倍的福德之河，流淌著善良的法水，洗滌清除污垢。 理解戒律的五種相狀，九種《毗尼》，理解罪過的五種類別，八種緣起， 理解七種罪聚，五種布薩（uposatha，齋戒日），理解四種失去和四種獲得。 能夠很好地辨別罪過的三角關係，理解觀想的真實，建立學習之處， 對於自性戒和制戒，能夠如理分別，並能解說。 明瞭兩種部派所作的業，理解破戒與非破戒的類別和時機， 理解小戒、隨小戒和非小戒，明瞭進入俗家的正確行為方式。 善於理解從罪過的三種根源生起，以及三種顯示說罪的方式， 建立戒律的緣起、減損和增長等，依據經文能夠很好地分別和廣泛闡述。 罪過和非罪過，佛陀所記述的，如同律藏和《毗曇》所判定的， 善於理解每一種罪過和非罪過，以及從根源生起的罪過的五種方式。 善於理解四種捨棄之物，善於理解三衣和六種憐憫， 分別律藏中的四種罪過，對於六戒理解四種親近相應。 對於七種依靠他人而獲得的圓滿功德，選擇兩種圓滿功德，明瞭它們的相狀， 善於理解五種不真實的言語，了解法的自性，修習其類別。 能夠理解四種接受命令的因緣，能夠成就接受的五種部分， 製作殘食的方法有十種，各自能夠理解並按照那些方法行事。 能夠理解七種失去接受的原因，以及三種觸動未接受的食物， 明瞭五種非成食，以及四種摩擦失去有五種。 七日之內有難可以隨意而行，善於理解三種九品類別， 理解五種能夠成就安居的原因，以及理解安居的八種困難。 對於白四羯磨（ñatticatutthakamma，僧團的四次決議），明瞭其功德和過失。
【English Translation】 English version As revealed in the texts of the Abhidhamma (Higher Doctrine) and Vinaya (Discipline), corresponding to the precepts and those who uphold them, Those who cultivate the three learnings of morality, concentration, and wisdom, praised by all Buddhas, without regard for others' opinions, I shall explain to you. Understanding the eight precepts, guarding the ninety-six practices, distinguishing various differences, and corresponding with the meaning, One can obtain a river of merit twenty-one thousand times greater, flowing with the water of good Dharma, washing away defilements. Understanding the five aspects of precepts, the nine Vinayas, understanding the five categories of offenses, the eight causes, Understanding the seven aggregates of offenses, the five uposathas (days of fasting), understanding the four losses and four gains. Being able to discern well the triangular relationship of offenses, understanding the reality of contemplation, establishing places of learning, For the precepts of self-nature and those established by rules, being able to distinguish them according to reason and explain them. Understanding the actions performed by the two schools, understanding the categories and timing of broken and unbroken precepts, Understanding minor precepts, precepts that follow minor precepts, and non-minor precepts, understanding the correct way to behave when entering a lay household. Being skilled in understanding arising from the three roots of offenses, and the three ways of revealing and confessing offenses, Establishing the causes, diminutions, and increases of precepts, being able to distinguish and extensively explain according to the texts. Offenses and non-offenses, recorded by the Buddha, as judged by the Vinaya and Abhidhamma, Being skilled in understanding each offense and non-offense, and the five ways of offenses arising from the roots. Being skilled in understanding the four types of things to be abandoned, being skilled in understanding the three robes and six kinds of compassion, Distinguishing the four offenses in the Vinaya, understanding the four close correspondences in the six precepts. For the seven perfect virtues obtained by relying on others, selecting two perfect virtues, understanding their characteristics, Being skilled in understanding the five kinds of untrue speech, knowing the self-nature of the Dharma, cultivating its categories. Being able to understand the four causes for receiving commands, being able to accomplish the five parts of receiving, There are ten methods for preparing leftover food, each able to understand and act according to those methods. Being able to understand the seven causes for losing acceptance, and the three touches of unaccepted food, Distinguishing the five kinds of non-food, and the five kinds of loss from four types of rubbing. In times of difficulty within seven days, one can act as one pleases, being skilled in understanding the three kinds of nine categories, Understanding the five causes that can accomplish the rains retreat, and understanding the eight difficulties of the rains retreat. For the ñatticatutthakamma (four resolutions of the Sangha), understanding its merits and faults.
于遮四種學處中， 善解佛意為立戒。 善解缽衣三種量， 傳傳受持及依愿， 決缽衣量於二處， 如時如罪間隔方。 是處方便及物主， 財物能成尼薩耆， 如此一切如次第， 能解三十所學處。 善能了別八尊法， 解正教相次第方， 于宿住等四地中， 解方及五依羯磨。 善解至得五種類， 解過毗尼有五門， 依入及界所生罪， 解如世間所決判。 解八種拔迦絺那， 及迦絺那五功德， 善解二守不得戒， 二十人及十依謝。 善解二守防惡觸， 了四羯磨及依寂， 能分別四布薩業， 智人能了五自恣。 了別沙門生具傳， 及解沙門五種凈， 自他二人及非二， 能解所作沙門凈。 了義能顯明瞭德， 謂五五十尊師德， 此人圓滿佛所贊， 毗那耶師德相應。 於此等義心決了， 由讀誦文事行師， 此人于律則明瞭， 佛說此人不依他。
律二十二明瞭論一卷
【現代漢語翻譯】 現代漢語譯本： 于遮（于遮：不確定）四種學處中，善於理解佛陀的意旨才能正確地設立戒律。 善於理解缽和袈裟的三種尺寸標準，以及代代相傳的受持方法和依據誓願而行的原則。 在兩種情況下決定缽和袈裟的尺寸，例如時間、罪過以及間隔的方式。 瞭解這些情況下的方便之法和物品的主人，以及財物如何構成尼薩耆（尼薩耆：捨墮，一種罪名）。 像這樣按照次第，能夠理解三十種學處。 善於辨別八尊重法，理解正法的表相和次第方法。 在宿住（宿住：前世）等四種禪定境界中，理解方向以及五種羯磨（羯磨：僧團的事務處理）。 善於理解直至獲得五種類的解脫，理解過失毗尼（毗尼：戒律）的五個門徑。 依據入罪的途徑以及界限所產生的罪過，理解如同世間所判決的那樣。 理解八種拔迦絺那（拔迦絺那：一種縫製袈裟的方法），以及迦絺那（迦絺那：一種功德衣）的五種功德。 善於理解兩種守護（守護：守護眼根和耳根）不得戒的情況，以及二十人和十種依據而進行的懺謝。 善於理解兩種守護以防止邪惡的觸碰，瞭解四種羯磨以及依據寂靜之處而行。 能夠分別四種布薩（布薩：每半月舉行的誦戒儀式）的事務，有智慧的人能夠理解五種自恣（自恣：僧眾在雨季結束時的自我批評儀式）。 辨別沙門（沙門：出家人）獲得具足戒的傳承，以及理解沙門的五種清凈。 自己、他人以及非自己非他人，能夠理解所作的沙門清凈之行。 理解義理能夠顯明瞭知功德，即五種五十位尊師的功德。 這樣的人圓滿具足佛陀所讚歎的，與毗那耶師（毗那耶師：持戒律師）的功德相應。 對於這些義理心中決斷明瞭，通過讀誦經文和依止事行師（事行師：行為導師）。 這樣的人對於戒律就明瞭通達，佛陀說這樣的人不依賴他人。 《律二十二明瞭論》一卷
【English Translation】 English version: Among the four '于遮' (Yu Zhe: uncertain) learning points, one who understands the Buddha's intent well can establish precepts correctly. One who understands the three measurements of the bowl and robe, as well as the methods of transmission and adherence based on vows. Determine the measurements of the bowl and robe in two situations, such as time, transgression, and the manner of spacing. Understand the expedient methods and the owner of the items in these situations, and how property constitutes '尼薩耆' (Nisaqi: Nissaggiya, an offense requiring forfeiture). In this way, in order, one can understand the thirty learning points. Be skilled in distinguishing the Eight Weighty Dharmas, understanding the appearance and sequential methods of the true Dharma. In the four meditative states such as '宿住' (Su Zhu: previous lives), understand the direction and the five '羯磨' (Jie Mo: Sangha's affairs processing). Be skilled in understanding up to obtaining the five kinds of liberation, understanding the five paths of transgression '毗尼' (Pi Ni: Vinaya, discipline). Based on the path of entering into offense and the offenses arising from boundaries, understand as judged in the world. Understand the eight kinds of '拔迦絺那' (Ba Jia Chi Na: a method of sewing robes), and the five merits of '迦絺那' (Jia Chi Na: Kathina, a meritorious robe). Be skilled in understanding the situations where two guards (guarding the eyes and ears) do not obtain precepts, and the twenty people and ten bases for confession. Be skilled in understanding the two guards to prevent evil contact, understand the four '羯磨' (Jie Mo: Sangha's affairs processing) and acting based on quietude. Be able to distinguish the four kinds of '布薩' (Bu Sa: Uposatha, a bi-monthly recitation ceremony) affairs, and a wise person can understand the five '自恣' (Zi Zi: Pravāraṇā, a self-criticism ceremony at the end of the rainy season). Distinguish the transmission of a '沙門' (Sha Men: Shramana, renunciant) obtaining full ordination, and understand the five purities of a '沙門' (Sha Men: Shramana, renunciant). Self, others, and neither self nor others, be able to understand the performed pure conduct of a '沙門' (Sha Men: Shramana, renunciant). Understanding the meaning can clearly reveal merits, namely the merits of the five sets of fifty venerable teachers. Such a person is fully endowed with what the Buddha praises, corresponding to the merits of a '毗那耶師' (Pi Na Ye Shi: Vinaya Master). For these meanings, be decisive and clear in mind, through reading scriptures and relying on a '事行師' (Shi Xing Shi: behavioral mentor). Such a person is clear and thoroughly understands the precepts, the Buddha said that such a person does not rely on others. 《Commentary on the Twenty-Two Clarifications of the Vinaya》, one volume