T40n1805_四分律行事鈔資持記

大正藏第 40 冊 No. 1805 四分律行事鈔資持記

No. 1805 [cf. Nos. 1428, 1804]

四分律行事鈔資持記上一上(並序)

大宋餘杭沙門釋元照撰

出家之士稟戒為體聚法居身。行必據體而修。故因名隨行身必稱法而動。故果號法身。誠由發趣有宗依因得所故也。且夫一識元明垢凈叵得。從緣流變。彼我熾然。觸物生情隨妄興業。系諸有獄受萬類形。億劫升沉罔有寧息。故我如來乘真實道。辟大慈門將令究盡苦源。故制先除漏業。譬夫伐樹始必刊枝。豈唯種果無依。抑使根株漸朽。毗尼為教厥致在茲。伏自蘊結中天五宗競演。譯傳東夏四分偏弘。雖九代相承而六師異轍。而我祖師示四依之像。秉一字之權軫力扶顛。為如來所使垂慈軌物作群生導師。首著斯文統被時眾。莫不五乘並駕七眾俱沾。攝僧護法之儀橫提綱要。日用時須之務曲盡規猷。是故歷代重之以為大訓。然則理致淵奧討論者鮮得其門。事類森羅駕說者或容遺謬。由是研詳可否蒐括古今。罄所見聞備舒翰墨。仰承行事之旨題曰資持。不違三行之宗勒開卷軸。良以一部統歸三行。三行無越二持。科釋文言貴深明於法相。銓量事用使克奉于受隨。是則教行雙弘自他兼利。首題一舉

【現代漢語翻譯】現代漢語譯本出家修道的人以受戒為根本，聚集佛法安身立命。行為必須依據戒體而修行，所以依據戒體而得名，隨順修行而成就。身心必須符合佛法而行動，所以最終被稱為法身。這確實是因為發起修行的方向有宗旨，依靠正因才能有所成就。要知道，一旦認識到本源的清凈光明，垢染和清凈都不可得，隨著因緣流轉變化，彼此的執著就變得強烈。接觸外物就產生情感，隨著虛妄而造作惡業，被束縛在各種存在的牢獄中，承受萬物的形體，經歷億萬劫的沉淪，沒有安寧止息的時候。所以我的如來佛，憑藉真實的道路，開啟大慈悲之門，想要讓眾生徹底斷絕痛苦的根源，所以制定戒律首先要去除煩惱惡業。這好比砍伐樹木，開始必須砍掉枝條。這不僅僅是種植果樹沒有依靠，而且能使樹木的根基逐漸腐朽。毗尼（Vinaya，戒律）作為佛教的教義，其要旨就在於此。自從佛法在中天（古印度）興盛以來，各宗派爭相闡釋，翻譯傳入東夏（中國）后，四分律（Dharmaguptaka Vinaya）尤其弘揚。雖然經歷了九代相傳，但各家觀點卻有六種不同的方向。而我的祖師，示現四依（catvāri niśraya，比丘所依四事）的形象，秉持一字之權，竭力匡扶危局，被如來所派遣，垂慈教化眾生，作為眾生的導師。首先撰寫這部著作，統領當時的僧眾，沒有誰不是五乘（pañca-yāna，人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）並駕齊驅，七眾（sapta parisah，比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷）都能得到利益。攝持僧團，護衛佛法的儀軌，橫向提挈綱領要領。日常所需的事物，詳盡地制定規範。因此，歷代都重視它，把它作為重要的訓誡。然而，其中的道理深奧，討論的人很少能找到門徑；事情的類別繁多，講解的人或許會有遺漏錯誤。因此，詳細研究其可行與否，蒐集整理古代和現代的資料，竭盡所見所聞，充分地發揮筆墨，仰仗《行事鈔》的宗旨，題名為《資持記》。不違背三行（san-hsing，知行、修行、證行）的宗旨，編撰完成的書。實在是整部書都歸於三行，三行沒有超出二持（erh-chih，受持、隨持）。科判解釋文字，在於深刻明白法相；衡量事情的運用，使能恪守受戒和隨戒。這樣，教理和實踐就能共同弘揚，自利利他兼顧。首先標明題目，就能全面概括。

【English Translation】 English version A renunciant takes the precepts as the foundation, gathers the Dharma to settle their life. Conduct must be based on the precepts for cultivation, hence the name follows the practice and is accomplished accordingly. The body and mind must act in accordance with the Dharma, so ultimately it is called the Dharmakāya (Dharma body). This is indeed because initiating practice has a purpose, and relying on the right cause leads to accomplishment. Know that once the original pure light is recognized, defilement and purity are unattainable, flowing and changing with conditions, the attachment to self and others becomes intense. Contacting external objects generates emotions, creating karma along with delusion, being bound in various prisons of existence, enduring the forms of all beings, experiencing eons of sinking, without peace or rest. Therefore, my Tathāgata (如來), relying on the true path, opens the door of great compassion, wanting to enable all beings to completely cut off the source of suffering, so establishing precepts to first remove afflictions and evil karma. This is like felling a tree, starting by cutting off the branches. This is not only planting fruit trees without reliance, but also enabling the roots of the tree to gradually decay. Vinaya (毗尼, monastic rules) as the doctrine of Buddhism, its essence lies in this. Since the Dharma flourished in Central India (古印度), various schools competed to interpret it, and after being translated and transmitted to East Asia (中國), the Dharmaguptaka Vinaya (四分律) was especially promoted. Although it has been passed down through nine generations, the views of each school have six different directions. And my ancestral teacher, manifesting the image of the four reliances (catvāri niśraya, 比丘所依四事), upholding the authority of a single word, strives to rectify the critical situation, being dispatched by the Tathāgata, bestowing compassion to teach beings, serving as a guide for beings. First writing this work, leading the Sangha (僧眾) at that time, there is no one who does not advance equally on the five vehicles (pañca-yāna, 人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘), and the seven assemblies (sapta parisah, 比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷) can all benefit. Holding the Sangha, the rituals of protecting the Dharma, horizontally lifting the key points of the outline. The things needed daily, formulating detailed norms. Therefore, generations have valued it, regarding it as an important instruction. However, the principles within are profound, and few who discuss it can find the path; the categories of things are numerous, and those who explain it may have omissions and errors. Therefore, studying in detail its feasibility, collecting and organizing ancient and modern materials, exhausting what is seen and heard, fully developing writing, relying on the purpose of 'Deeds,' titled 'Support and Uphold.' Not violating the purpose of the three practices (san-hsing, 知行、修行、證行), compiling it into a book. Indeed, the entire book belongs to the three practices, and the three practices do not exceed the two holdings (erh-chih, 受持、隨持). Classifying and explaining the text lies in deeply understanding the Dharma characteristics; measuring the application of things, so that one can adhere to receiving and following the precepts. In this way, doctrine and practice can be promoted together, benefiting both oneself and others. First stating the title can fully summarize it.

部意全彰。但由聖智通宏凡情寡陋。以䗍酌海長嗟罔測其深。捧土塞河實愧不知其量。式酬祖德少副夙心。庶永流通。冀裨萬一者爾。

歷觀往古述作。凡五十餘家各謂指南俱稱盡理。然今所立頗異昔傳。故於卷首略標五例。一曰定宗。二謂辨教。三敘引用。四明破立。五示闕疑。

初定宗者三藏分宗所詮乃異。據行則雖通兼濟。在教則各有司存。往哲未詳固多濫涉。並廣談論學以亂律乘(即增輝等記隨文結釋。涅槃四果等並依法相廣列章門是也)。況復所引之論多依俱舍婆沙。蓋用實宗釋今假部。可謂宗骨顛倒理味差僻。致令后銳枉費時功。忝在傳持義當糾正。故今言教則唯歸律藏。語行則專據戒科。決持犯之重輕。建僧宗之軌範。此為正本。余並旁兼。猶恐專隅更須明證。戒疏大妄戒中斥古云。有人依解廣豎義章動經他日。意所異也。舉宗以明持犯為正。自余隨律之經略知名相而已。諸經論師自分宗體。彼尚不解律刑。此豈橫知他學。縱有前聞亦不得述。費時損日徒張無益。自宗猶困於未聞。況余經論何由道盡。可謂不識份量也。須臾死去莫浪多事等(已上全文)。請考斯文足為龜鏡。宜須反跡勿事冰情。

二辨教者。夫教者以詮表為功隨機為用。雖廣開戶牖而軌度無差。雖克定楷摸而攝生斯

【現代漢語翻譯】現代漢語譯本：全部的意義都完全彰顯。但是憑藉聖人的智慧才能通達宏偉的道理，凡人的情感和見識則顯得淺薄鄙陋。用小小的瓢去測量大海，只能徒然感嘆無法測度它的深度；用一捧土去堵塞河流，實在慚愧於不知它的容量。這樣做是爲了報答祖師的恩德，稍微符合我長久以來的心願，希望佛法能夠永遠流通，期望能對萬一有所裨益罷了。

縱觀以往的著作，總共有五十餘家，各自都認為自己的指南是完備的，都聲稱窮盡了真理。然而，現在我所建立的體系與過去的傳承頗有不同。因此，在書卷的開頭，我略微標明五個方面：一是確定宗旨，二是辨明教義，三是敘述引用，四是闡明破斥與建立，五是揭示缺失與疑問。

首先，關於確定宗旨：三藏（Sūtra Pitaka 經藏，Vinaya Pitaka 律藏，Abhidhamma Pitaka 論藏）分宗，所詮釋的內容各不相同。從修行實踐的角度來說，雖然可以融會貫通，兼顧並濟；但在教義理論上，各有其側重和職責。以往的學者沒有詳細考察，因此多有濫用和涉及的情況，並且廣泛地談論論藏的學說，以擾亂律藏的宗旨（例如增輝等的記錄，隨著經文隨意解釋，《涅槃經》中的四果等內容，都依照法相宗廣泛地列出章節）。更何況所引用的論典，大多依據《俱舍論》（Abhidharmakośa）和《婆沙論》（Mahāvibhāṣā）。這可以說是用實有宗（Sarvāstivāda）來解釋現在的假名部（Prajñaptivāda），可謂是宗旨和根本顛倒，義理和味道偏差謬誤，導致後來的學者枉費時間和精力。我忝為佛法的傳承者，義不容辭地應當糾正這些錯誤。因此，現在我所說的教義，就只歸屬於律藏；所說的修行，就專門依據戒律條文。以此來決斷持戒和犯戒的輕重，建立僧團的宗旨和規範。這才是正本，其餘的都是旁支和兼顧。即使這樣，還恐怕有所偏頗，更需要明確的證據。《戒疏》在大妄語戒中斥責古人說：『有人依據對經文的理解，廣泛地豎立義理章節，動輒就改變經文原意。』這就是我所反對的。確立宗旨，是爲了明確持戒和犯戒的標準，其餘的經文，只要略微知道名相就可以了。各經論的論師，都應安守自己的宗體。他們尚且不瞭解律藏的刑法，又怎麼能橫加了解其他學派的知識呢？縱然以前有所聽聞，也不應該隨意闡述，白白浪費時間和精力，徒勞無益。自己的宗派尚且困於未曾聽聞的道理，更何況其他的經論，又怎麼能全部說盡呢？這真可謂是不識份量啊！須臾之間就會死去，不要浪費時間做太多事情等等（以上是全文）。請考察這些文字，足以作為借鑑。應該反思自己的足跡，不要固執己見。

其次，關於辨明教義：教義的作用在於詮釋和表達，其運用在於適應不同的根機。雖然廣泛地開啟門窗，但其規範和尺度沒有差別；雖然嚴格地確定了楷模，但其攝受眾生的作用

【English Translation】 English version: The entire meaning is fully manifested. However, it is through the wisdom of the sages that one can comprehend profound principles, while the emotions and knowledge of ordinary people appear shallow and limited. Using a small ladle to measure the ocean, one can only sigh at the inability to fathom its depth; using a handful of soil to block a river, one is truly ashamed of not knowing its capacity. Doing this is to repay the kindness of the ancestral teachers, slightly fulfilling my long-held wish, hoping that the Dharma can be eternally circulated, and expecting to contribute even a fraction of a percent.

Looking back at past works, there are more than fifty families in total, each claiming that their guide is complete, and all claiming to have exhausted the truth. However, the system I am now establishing is quite different from the past traditions. Therefore, at the beginning of the volume, I briefly mark five aspects: first, to determine the doctrine (宗 zōng); second, to distinguish the teachings (教 jiào); third, to narrate the citations (引用 yǐnyòng); fourth, to clarify the refutation and establishment (破立 pòlì); and fifth, to reveal the deficiencies and doubts (闕疑 quēyí).

First, regarding the determination of the doctrine: the Three Pitakas (三藏 Sānzàng, Sūtra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) are divided into schools, and the contents they explain are different. From the perspective of practice, although they can be integrated and combined; in terms of doctrine and theory, each has its own emphasis and responsibility. Past scholars did not examine in detail, so there were many cases of abuse and involvement, and they widely discussed the doctrines of the Abhidhamma Pitaka to disturb the doctrine of the Vinaya Pitaka (for example, the records of Zenghui and others, explaining the sutras at will, the four fruits in the Nirvana Sutra, etc., are all based on the Dharmalakṣaṇa school and widely list chapters). What's more, the cited treatises are mostly based on the Abhidharmakośa (俱舍論 Jùshèlùn) and the Mahāvibhāṣā (婆沙論 Póshālùn). This can be said to be using the Sarvāstivāda (實有宗 Shíyǒu zōng) to explain the current Prajñaptivāda (假名部 Jiǎmíng bù), which can be said to be the doctrine and foundation are reversed, and the meaning and taste are biased and erroneous, causing later scholars to waste time and energy. I, as a transmitter of the Dharma, have an inescapable duty to correct these errors. Therefore, the teachings I am now talking about only belong to the Vinaya Pitaka; the practice I am talking about is based solely on the precepts. This is to determine the weight of upholding and violating the precepts, and to establish the purpose and norms of the Sangha. This is the original, and the rest are side branches and considerations. Even so, I am still afraid of being biased, and I need clear evidence. The 'Commentary on the Precepts' (戒疏 Jièshū) rebukes the ancients in the great lie precept, saying: 'Some people, based on their understanding of the sutras, widely erect chapters of meaning, and often change the original meaning of the sutras.' This is what I oppose. Establishing the doctrine is to clarify the standards for upholding and violating the precepts, and the rest of the sutras only need to know the names and appearances. The teachers of each sutra and treatise should abide by their own doctrine. They do not even understand the criminal law of the Vinaya Pitaka, so how can they arbitrarily understand the knowledge of other schools? Even if they have heard of it before, they should not explain it at will, wasting time and energy in vain. One's own sect is still trapped in the unheard of truth, let alone other sutras and treatises, how can they all be said? This can be said to be not knowing the amount! One will die in an instant, do not waste time doing too many things, etc. (the above is the full text). Please examine these words, which are enough to serve as a reference. One should reflect on one's own footsteps and not be stubborn.

Secondly, regarding the distinction of teachings: the function of the teachings lies in interpretation and expression, and its application lies in adapting to different roots. Although the doors and windows are widely opened, the norms and dimensions are no different; although the models are strictly determined, the function of receiving sentient beings is

盡。圓音隨應情慮難求。且依業疏三宗以示一家處判。然教由體立體即教源。故須約體用分教相。一者實法宗即薩婆多部。彼宗明體則同歸色聚。隨行則但防七支。形身口色成遠方便。此即當分小乘教也。二者假名宗。即今所承曇無德部。此宗論體則強號二非。隨戒則相同十業。重緣思覺即入犯科。此名過分小乘教也。三者圓教宗。即用涅槃開會之意。決了權乘同歸實道。故考受體。乃是識藏熏種。隨行即同三聚圓修。微縱妄心即成業行。此名終窮大乘教也。然今四分正當假宗。深有兼淺之能。故旁收有部。教蘊分通之義。故終會圓乘。是則大小通塞假實淺深。一代雄詮歷然可見。

三引用者自古引文多無楷式。或全寫經論。或具錄祖乘。或泛列儒書。或多援字解。既乖鈔旨實穢真宗。今意所存類分三別。初用三藏。意聖教繁富未可具舒。事鈔建題撮要為本。故下序云。自外不盡之文必欲尋其始末。則非鈔者之意。今或申明幽隱。或仇校差違。並具引正文。仍隨難註釋。自余易曉例不廣之。二明用祖教者。謂疏鈔傳錄儀集圖誥部文既廣。非學不知。其或以後廢前。或指廣如彼。或斥奪謬妄。或和會異同。諸餘義章例亦不舉。三用俗書者莊嚴章句違律刑科。讚詠外書如經極誡。祖乘有用義不徒然。或是舉俗況道。

【現代漢語翻譯】現代漢語譯本：盡。圓滿的音聲隨著情理思慮難以尋求。暫且依照《業疏》的三宗來顯示一家之處的判決。然而教法由體而立，體即是教法的根源。所以必須依據體和用來區分教相。一是實法宗，即薩婆多部（一切有部）。此宗認為體都歸於色聚（物質的集合）。隨行方面，只防七支（身語意的七種行為）。形身口色成就遙遠的方便。這屬於當分小乘教（只證到小乘果位的教法）。二是假名宗，即現在所承繼的曇無德部（法藏部）。此宗認為體是強立的二非（非真非假）。隨戒方面，相同於十業（十種惡業）。重視因緣思慮就進入犯科。這稱為過分小乘教（要求過高的小乘教法）。三是圓教宗，即運用《涅槃經》開權顯實的意旨，決斷了權巧方便的乘法最終都歸於真實的道路。所以考察受戒的體，乃是識藏（阿賴耶識）所熏習的種子。隨行方面，等同於三聚戒（攝律儀戒、攝善法戒、饒益有情戒）的圓滿修習。稍微放縱妄心就成為業行。這稱為終極的大乘教（最終極的大乘教法）。然而現在的《四分律》正屬於假名宗，具有由深及淺的能力。所以旁收有部（一切有部），教義蘊含著分通的意義。所以最終會歸於圓乘（圓滿的乘法）。這樣大小、通塞、假實、淺深，一代的雄偉詮釋歷歷可見。三種引用，自古以來引用文獻大多沒有規範的格式。或者全部抄寫經論，或者完整記錄祖師的著作，或者泛泛地列舉儒家的書籍，或者大量地引用字句解釋。這既違背了《事鈔》的宗旨，又玷污了真正的宗門。現在我的意思是將引用分為三種類別。首先是引用三藏（經律論），意思是聖教繁多豐富，無法全部展開。而《事鈔》建立題目，以撮要為根本。所以下文序言說：『自外不盡之文必欲尋其始末，則非鈔者之意。』現在或者申明幽深隱晦之處，或者校對差異錯誤之處，都詳細地引用原文，並隨著疑難進行註釋。其餘容易理解的地方，就不廣泛地引用了。其次是說明引用祖師的教誨，包括疏、鈔、傳記、目錄、圖、誥等，這些文獻既廣博，不學習就不知道。其中或者因為後來的而廢棄之前的，或者指明廣博的內容如同那些文獻，或者駁斥奪取謬誤，或者調和會通異同。其餘的義理章節，一般也不舉例。第三是引用世俗的書籍，用華麗的辭藻來莊嚴章句，違背了律法刑罰的條文，讚美歌頌外道的書籍，如同佛經極力戒除的。祖師的著作有所用處，並非徒然。或者用世俗的事例來比況佛道。

【English Translation】 English version: End. Perfect sound follows emotions and thoughts, difficult to seek. For now, rely on the three schools of the 『Karma Commentary』 to show the judgment of one school. However, the teachings are established by the substance, and the substance is the source of the teachings. Therefore, it is necessary to divide the teachings according to substance and function. First is the Real Dharma School, namely the Sarvastivada (the 'All Exists' school). This school clarifies that the substance all returns to the aggregate of form (collection of matter). In terms of practice, only prevent the seven limbs (seven actions of body, speech, and mind). Physical body, speech, and form become distant means. This belongs to the Partial Hinayana teaching (teachings that only attain Hinayana results). Second is the Provisional Name School, namely the Dharmaguptaka (the 'Dharma-protecting' school) that we now inherit. This school argues that the substance is a forced name of two non-existences (neither real nor false). In terms of precepts, it is the same as the ten karmas (ten evil deeds). Emphasizing conditions, thoughts, and awareness leads to committing offenses. This is called the Excessive Hinayana teaching (Hinayana teachings with excessive demands). Third is the Perfect Teaching School, which uses the meaning of the Nirvana Sutra to open provisional and reveal real, resolving that expedient vehicles all return to the real path. Therefore, examining the substance of receiving precepts is the seed cultivated in the storehouse consciousness (Alaya consciousness). In terms of practice, it is the same as the complete cultivation of the three clusters of precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings). Slightly indulging in deluded thoughts becomes karmic action. This is called the Ultimate Mahayana teaching (the ultimate Mahayana teachings). However, the current 『Four-Part Vinaya』 (Dharmaguptaka Vinaya) rightly belongs to the Provisional Name School, possessing the ability to go from deep to shallow. Therefore, it broadly includes the Sarvastivada, with the meaning of teachings containing division and connection. Therefore, it ultimately converges on the Perfect Vehicle (the perfect vehicle). Thus, the great and small, comprehensive and limited, provisional and real, shallow and deep, the magnificent interpretations of a generation are all clearly visible. The three types of quotations: Since ancient times, quotations have mostly lacked standard formats. Either completely copying sutras and treatises, or fully recording the works of patriarchs, or generally listing Confucian books, or extensively citing word-by-word explanations. This both violates the purpose of the 『Karma Commentary』 and defiles the true school. Now, my intention is to classify quotations into three categories. First, using the Tripitaka (the three collections of scriptures), meaning that the sacred teachings are vast and rich, impossible to fully unfold. The 『Karma Commentary』 establishes topics, taking summarization as its foundation. Therefore, the preface below says: 『If one insists on seeking the beginning and end of the inexhaustible texts outside of this, then it is not the intention of the commentator.』 Now, either clarifying profound and obscure points, or correcting differences and errors, all are quoted in detail from the original text, and annotations are provided according to the difficulties. The rest that is easily understood is not extensively quoted. Second, explaining the use of the patriarchs' teachings, including commentaries, commentaries on commentaries, biographies, catalogs, diagrams, and proclamations, these documents are vast, and one cannot know them without learning. Among them, either abandoning the previous due to the later, or pointing out that the extensive content is like those documents, or refuting and taking away falsehoods, or harmonizing and reconciling differences. Other chapters of meaning are generally not exemplified. Third, using secular books, using flowery language to adorn sentences violates the articles of law and punishment, praising and singing about externalist books, as the sutras strongly warn against. The works of the patriarchs are useful, not in vain. Or using secular examples to compare to the Buddhist path.

或復取義助文。豈得專事浮華混同世論。今或語勢相涉。或借用彼文。但撮要示之令知所出。及論字型多從義訓。兼復通依眾典。不必專據字書。

四破立者慈訓遠流傳迷彌眾。考教義則綱領俱喪。逐名相則得失互彰。必委而攻之則過成繁費。茍縱而不舉則人惑多岐。至於大義有妨。或復異計難革。但隨文略指使理有所歸。逐事爭鋒甚非今意。

五闕疑者斯鈔大體詞簡事周。淺識寡聞何由盡曉。竊恐相承傳濫。或是抄寫乖真。或詳核未通。或撿尋未獲義非臆度。例並闕如。或但標曰未詳。或且俱存眾說。或擬尋文據。或俟后講磨。蓋遵聖論推本之懲。抑憑祖教廢前之例故也。覽斯五例臧否條然。且舉大端余廣如后。

釋序題

四分者五部之別名。一宗之通號。從文段數即以為目。翻就此方總六十卷。新學多昧委引示之。初分二十卷(從序至第二十比丘戒本)。第二分十五卷(從二十一至二十八八卷比丘尼戒本)。受戒犍度一(二十九至三十三五卷。梵語犍度此云法聚。即篇品之名)。說戒犍度二(三十四五二卷此兩犍度在第二分末)。第三分十四卷(總十六犍度)。安居犍度三(三十六)。自恣犍度四(三十七)。皮革犍度五(三十八)。衣犍度六(三十九四十)。藥犍度七(四十一四十二

【現代漢語翻譯】現代漢語譯本：或者有時爲了輔助表達義理而引用其他文章。怎能專門追求浮華，混同於世俗的言論呢？現在有時因為語勢相關聯，或者借用其他文章的語句，但只是提取要點來展示，使人知道其出處。至於討論字型，大多是從義理訓釋出發，並且普遍依據各種經典，不必專門拘泥於字書。

四、破除謬誤，樹立正見：慈悲的教誨流傳久遠，但迷惑顛倒的人很多。考察佛教的教義，會發現綱領已經喪失；追逐名相，則得失互相顯現。如果一定要徹底地攻擊謬誤，就會導致過於繁瑣和浪費；如果放縱而不加以揭示，就會使人迷惑于多種歧途。至於對重大義理有妨礙，或者錯誤的見解難以改變的情況，只能隨著經文略加指點，使義理有所歸屬。逐一爭辯是非，並非我現在的意願。

五、存疑：這部抄本大體上文字簡略而內容周全。淺薄無知的人怎麼能夠完全明白？我私下擔心輾轉相傳會產生謬誤，或者是抄寫有誤，或者詳細考察尚未通達，或者查閱尋找沒有找到依據，義理並非隨意臆測，所以一律存疑。或者只是標明『未詳』，或者暫時並存各種說法，或者打算尋找文獻依據，或者等待以後講解研究。這都是遵循聖人的理論，吸取了推究根本的教訓，也是憑藉祖師的教導，廢除前人錯誤例子的緣故。閱讀這五種情況，好壞自然分明。這裡只是舉出大的方面，其餘的可以參照這些例子來理解。

解釋序題

『四分』是五部（Pañcavaggiya）的別名，也是一個宗派的通用名稱。按照經文的段落數量來作為標題。翻譯成漢地總共有六十卷。新學者大多不瞭解，所以詳細地引用來加以說明。初分二十卷（從序言到第二十比丘戒本）。第二分十五卷（從二十一到二十八八卷比丘尼戒本）。受戒犍度一（二十九到三十三五卷。梵語犍度（khandhaka），這裡翻譯為『法聚』，也就是篇章的名稱）。說戒犍度二（三十四五二卷，這兩個犍度在第二分的末尾）。第三分十四卷（總共十六個犍度）。安居犍度三（三十六）。自恣犍度四（三十七）。皮革犍度五（三十八）。衣犍度六（三十九四十）。藥犍度七（四十一四十二）。

【English Translation】 English version: Or sometimes, to aid in expressing the meaning, I borrow from other texts. How could I merely pursue superficiality, mixing with worldly opinions? Now, sometimes the phrasing is related, or I borrow phrases from other texts, but I only extract the essentials to show their origin, so people know where they come from. As for discussing the forms of characters, I mostly proceed from the meaning and interpretation, and also generally rely on various scriptures, not necessarily adhering solely to dictionaries.

Four: Refuting Errors and Establishing Correct Views: Compassionate teachings have flowed far and wide, but many are confused and deluded. Examining Buddhist doctrines reveals that the essential principles have been lost; pursuing names and forms shows that gains and losses are mutually apparent. If one must thoroughly attack errors, it will lead to excessive complexity and waste; if one indulges and does not expose them, it will cause people to be confused by many divergent paths. As for matters that hinder great principles, or erroneous views that are difficult to change, I can only slightly point them out along with the text, so that the meaning has a direction to return to. Arguing about right and wrong in every matter is not my intention now.

Five: Leaving Doubts: This manuscript is generally concise in wording and comprehensive in content. How can those with shallow knowledge and little learning fully understand it? I privately worry that errors may arise from repeated transmission, or that there may be errors in copying, or that detailed examination has not yet led to understanding, or that searching has not found the basis. The meaning is not arbitrarily speculated, so I uniformly leave doubts. Either I simply mark 'not detailed,' or I temporarily preserve various opinions, or I plan to find documentary evidence, or I wait for future lectures and studies. This is all following the teachings of the sages, learning from the lessons of investigating the root, and also relying on the teachings of the patriarchs, abolishing the examples of previous errors. Reading these five situations, good and bad are naturally distinct. Here, I only mention the major aspects; the rest can be understood by referring to these examples.

Explanation of the Preface Title

'Four Divisions' (Sìfēn) is another name for the Five Groups (Pañcavaggiya), and also a common name for a sect. The title is based on the number of sections in the text. Translated into Chinese, there are a total of sixty volumes. New learners mostly do not understand, so I quote in detail to explain. The first division has twenty volumes (from the preface to the twentieth Bhikkhu Prātimokṣa). The second division has fifteen volumes (from twenty-one to twenty-eight, eight volumes of Bhikkhuni Prātimokṣa). The Skandhaka (Khandhaka) on ordination is one (twenty-nine to thirty-three, five volumes. The Sanskrit word Skandhaka (khandhaka) is translated here as 'collection of teachings,' which is the name of the chapters). The Skandhaka on recitation is two (thirty-four and five, two volumes; these two Skandhakas are at the end of the second division). The third division has fourteen volumes (a total of sixteen Skandhakas). The Skandhaka on the rainy season retreat is three (thirty-six). The Skandhaka on self-surrender is four (thirty-seven). The Skandhaka on leather is five (thirty-eight). The Skandhaka on clothing is six (thirty-nine and forty). The Skandhaka on medicine is seven (forty-one and forty-two).

前半)。迦絺那衣犍度八(四十二後半)。拘睒彌犍度九(四十三前半從國為名)。瞻波犍度十(四十三後半從城為名)。訶責犍度十一(四十四)。人犍度十二(四十五前半)。覆藏犍度十三(四十五後半)。遮犍度十四(四十六前半)。破僧犍度十五(四十六後半)。滅諍犍度十六(四十七)。尼犍度十七(四十八)。法犍度十八(四十九)。第四分十一卷(前有二犍度。並后結集等四段)。房舍犍度十九(五十)。雜犍度二十(五十一二三共三卷。戒疏云。二十犍度離分三分是也)。五百結集(五十四前半)。七百結集(五十四後半)。調部毗尼(五十五六七共三卷)。毗尼增一(五十八至六十三卷)。以法正尊者于根本部中。隨己所樂採集成文。隨說止處即為一分。凡經四番一部方就。故號四分。非同章疏約義判文。故業疏云。四分即說之斷章(斷字上呼止也)。戒疏云。四度傳文盡所詮相。此據說之所至非義判也。二十犍度離分三分。可是義開耶。問教流此土四律已翻(四五十祇)。祖師何意偏宗四分。答此土受緣始從四分。餘部雖翻未聞依用。業疏云。神州一統約受並誦四分之文。今所判釋約受明隨。故立一部以為宗本。下云。今判其持犯還約其受體。斯意明矣(義凈三藏反宗有部。未體此意)。問有引

【現代漢語翻譯】現代漢語譯本迦絺那衣犍度第八（四十二卷後半）。拘睒彌犍度第九（四十三卷前半，以國名為名）。瞻波犍度第十（四十三卷後半，以城名為名）。訶責犍度第十一（四十四卷）。人犍度第十二（四十五卷前半）。覆藏犍度第十三（四十五卷後半）。遮犍度第十四（四十六卷前半）。破僧犍度第十五（四十六卷後半）。滅諍犍度第十六（四十七卷）。尼犍度第十七（四十八卷）。法犍度第十八（四十九卷）。第四分十一卷（前有二犍度，並后結集等四段）。房舍犍度第十九（五十卷）。雜犍度第二十（五十一、五十二、五十三共三卷。《戒疏》說，二十犍度離分三分就是指這個）。五百結集（五十四卷前半）。七百結集（五十四卷後半）。調部毗尼（五十五、五十六、五十七共三卷）。毗尼增一（五十八至六十三卷）。以法正尊者于根本部中，隨己所樂採集成文，隨說止處即為一分，凡經四番一部方就，故號四分。非同章疏約義判文，故《業疏》說，『四分即說之斷章』（斷字上呼止也）。《戒疏》說，『四度傳文盡所詮相』，此據說之所至非義判也。二十犍度離分三分，可是義開耶？問：教流此土四律已翻（四分律、五分律、十誦律、祇洹律），祖師何意偏宗四分？答：此土受緣始從四分，餘部雖翻未聞依用。《業疏》說，『神州一統約受並誦四分之文，今所判釋約受明隨，故立一部以為宗本。』下云，『今判其持犯還約其受體』，斯意明矣（義凈三藏反宗有部，未體此意）。問：有引

【English Translation】 English version Kāśyapa-cīvara-skandhaka eighth (volume 42, second half). Kauśāmbī-skandhaka ninth (volume 43, first half, named after the country). Campā-skandhaka tenth (volume 43, second half, named after the city). Accusation-skandhaka eleventh (volume 44). People-skandhaka twelfth (volume 45, first half). Concealment-skandhaka thirteenth (volume 45, second half). Prohibition-skandhaka fourteenth (volume 46, first half). Sangha-division-skandhaka fifteenth (volume 46, second half). Dispute-resolution-skandhaka sixteenth (volume 47). Bhikkhunī-skandhaka seventeenth (volume 48). Dharma-skandhaka eighteenth (volume 49). Fourth division, eleven volumes (with two skandhakas at the beginning, and four sections including the later compilation). Dwelling-skandhaka nineteenth (volume 50). Miscellaneous-skandhaka twentieth (volumes 51, 52, and 53, three volumes in total. The '戒疏' (Jie Shu, Vinaya Commentary) says that the twenty skandhakas being divided into three parts refers to this). Five Hundred Compilation (volume 54, first half). Seven Hundred Compilation (volume 54, second half). Vinaya of the Discipline Section (volumes 55, 56, and 57, three volumes in total). Vinaya Ekottara (volumes 58 to 63). Venerable Dharma-Positive, within the Fundamental School, collected and compiled texts according to his preference. Wherever the discourse stopped, it became a division. It took four iterations for a complete section to be finished, hence it is called the Four-Part. It is not the same as commentaries that interpret texts based on meaning. Therefore, the '業疏' (Ye Shu, Karma Commentary) says, 'The Four-Part is the chapter division of the discourse' (the '斷' (duàn, division) character is pronounced with an upward tone, meaning 'stop'). The '戒疏' (Jie Shu, Vinaya Commentary) says, 'The four transmissions of the text exhaust the aspects of what is explained.' This refers to where the discourse reaches, not a judgment based on meaning. The twenty skandhakas being divided into three parts, could this be an opening based on meaning? Question: The teachings have spread to this land, and the four Vinayas have already been translated (四分律(Sìfēn lǜ, Dharmaguptaka Vinaya), 五分律(Wǔfēn lǜ, Mahīśāsaka Vinaya), 十誦律(Shísòng lǜ, Sarvāstivāda Vinaya), 祇洹律(Qíhuán lǜ, *Vinaya of Jetavana)), why did the patriarchs specifically uphold the Four-Part? Answer: The acceptance of precepts in this land began with the Four-Part. Although other sections have been translated, there is no record of them being used. The '業疏' (Ye Shu, Karma Commentary) says, 'The Divine Land uniformly relies on the text of the Four-Part for receiving and reciting. The current judgments and explanations are based on the acceptance and adherence, therefore establishing one section as the fundamental basis.' It further says, 'The current judgments on upholding and violating are still based on the received substance.' This meaning is clear (The Tripiṭaka Master Yijing opposed the Sarvāstivāda, not understanding this meaning). Question: Some cite

人法有序等文。而云四分部勝其義云何。答非無此義。必依十誦受戒。可以部劣而宗四分耶。序明勝劣為彰部計淺深。至第三門始論約教判處耳。問且據現翻總六十卷。梵本仍多。如何四度誦終一藏。答非謂一座名為一度。蓋取一期不定時限。隨集至處未終且散即為一度。如是至四一部方終。五分十誦大同於此。唯八十誦律一夏之功逐席為目。隨時各立未可一概。律者梵云毗尼。華言稱律。今約戒疏統括諸文不出三義。初言律者法也。從教為名斷割重輕開遮持犯非法不定。下文云。又如世法據刑約制。道法亦爾。依根附教各有差降。不可乖越故曰法也。二云律者分也。謂須商度據量有在。若律呂之分氣也(一年十二月奇月屬陽名律。偶月屬陰名呂。一律一呂各分二氣。則二十四氣)。又云。教相所詮四字斯盡。謂犯不犯輕與重也。若解四字通決無疑。是則上品持律之最。何名為犯境緣具也。何名不犯起對治也。何名為輕因果微也。何名為重反上句也。然此四相非律不分。持犯不濫有同氣候也。三云。律字安聿聿者筆也(楚謂之聿。秦謂之筆。出字書注)。必審教驗情在筆投斷。又云。處刻決正非筆不定等。問如上三義何以分之。答三並世法比擬取名。教詮楷定即法義也。辨析重輕即分義也。臨事決判即筆義也。具含此

【現代漢語翻譯】現代漢語譯本問：『人法有序等文』中說四分律部勝過其他律部，這是什麼意思？答：並非沒有這個意思。必須依據《十誦律》受戒。難道可以因為律部本身較弱，就宗奉四分律嗎？序文中說明勝劣，是爲了彰顯各律部所計的深淺。直到第三門才開始討論依據教義來判別之處。問：且依據現在翻譯的總共六十卷來看，梵文字仍然很多。如何四次誦讀完畢就稱為一藏呢？答：不是說一次集會誦讀就稱為一度。而是取一個時期，沒有固定的時限。隨眾集合到某處，沒有誦讀完畢就解散，就稱為一度。像這樣直到四部律全部誦讀完畢，才算完成。五分律和十誦律大體相同於此。只有八十誦律，用一個夏季的功夫，逐個席位記錄。隨時各自設立，不可一概而論。律，梵語叫Vinaya（毗尼，意為調伏、滅），漢語稱作律。現在依據戒疏來統括各種文句，不出三種含義。首先說『律』就是『法』。從教義的角度來說，可以斷定輕重，開許或禁止，堅持或違犯，非法則不能確定。下文說：『又如世間法，依據刑法來約束。道法也是這樣，依據根器和教義，各有差別和降伏。』不可違背，所以說是『法』。第二說『律』就是『分』。意思是必須商議衡量，依據一定的標準。如同律呂之分氣（一年十二個月，奇數月屬陽，稱為律；偶數月屬陰，稱為呂。一律一呂各分兩種氣，就是二十四氣）。又說：『教相所詮釋的，四個字就全部概括了。』就是犯與不犯，輕與重。如果理解這四個字，就能通達決斷，毫無疑問。這就是上品持律的最高境界。什麼叫做『犯』？境和緣都具備。什麼叫做『不犯』？生起對治。什麼叫做『輕』？因和果都很微小。什麼叫做『重』？與上面的句子相反。』然而這四種相，沒有律就無法區分。持戒和犯戒不會混淆，如同氣候一樣。第三說，『律』字安上『聿』字，『聿』就是筆（楚國稱之為聿，秦國稱之為筆，出自字書的註釋）。必須審察教義，驗證實情，用筆來判斷。又說：『處理刻板，決斷正誤，沒有筆就無法確定。』問：如上三種含義，如何區分呢？答：這三種都是用世間法來比擬取名。教義的詮釋和楷定就是『法』的含義。辨析輕重就是『分』的含義。臨事決斷就是『筆』的含義。都包含這些。

【English Translation】 English version Question: In the text 'Human laws are orderly, etc.,' it says that the Sarvastivada Vinaya (四分律部) excels the others. What does this mean? Answer: It is not without this meaning. One must rely on the Daśādhyāya-vinaya (十誦律) to receive the precepts. Can one adhere to the Sarvastivada (四分) simply because the Vinaya itself is inferior? The preface clarifies the superiority and inferiority to highlight the depth of each Vinaya's calculations. It is not until the third section that the discussion begins on judging based on the teachings. Question: Based on the current translation of sixty volumes in total, the Sanskrit texts are still numerous. How can reciting it four times be called a complete canon? Answer: It does not mean that one session is called one recitation. Rather, it takes a period of time without a fixed limit. When the assembly gathers at a certain place, and if it disperses before finishing the recitation, it is considered one recitation. In this way, it is only considered complete after all four Vinayas are recited. The Pañcavargika-vinaya (五分律) and the Daśādhyāya-vinaya (十誦律) are largely the same in this regard. Only the Eighty-recitation Vinaya (八十誦律) takes the effort of one summer, recording each seat. Each is established at different times and cannot be generalized. Vinaya, in Sanskrit, is called Vinaya (毗尼, meaning taming, extinguishing), and in Chinese, it is called Lü (律, law). Now, based on the commentary on the precepts, summarizing the various texts does not go beyond three meanings. First, 'Vinaya' is 'Dharma' (法, law). From the perspective of the teachings, it can determine the weight of actions, allow or prohibit, uphold or violate, and illegal actions cannot be determined. The following text says: 'Also, like worldly laws, they are restricted by criminal law. The Dharma is also like this, based on the capacity and teachings, each has differences and subjugations.' It cannot be violated, so it is called 'Dharma'. Second, 'Vinaya' is 'Division' (分). It means that it must be discussed and measured, based on certain standards. Like the division of Lü and Lü (一年十二月奇月屬陽名律。偶月屬陰名呂。一律一呂各分二氣。則二十四氣). It also says: 'What the teachings explain is all encompassed in four words.' That is, offense and non-offense, light and heavy. If you understand these four words, you can thoroughly judge without doubt. This is the highest state of upholding the Vinaya. What is called 'offense'? The environment and conditions are complete. What is called 'non-offense'? A countermeasure arises. What is called 'light'? The cause and effect are very small. What is called 'heavy'? The opposite of the above sentence.' However, these four aspects cannot be distinguished without the Vinaya. Upholding and violating the precepts will not be confused, just like the climate. Third, the character 'Vinaya' (律) has the character 'Yu' (聿) on top, and 'Yu' is a pen (楚謂之聿。秦謂之筆。出字書注). One must examine the teachings, verify the facts, and use the pen to judge. It also says: 'Handling rigidity, judging right and wrong, cannot be determined without a pen.' Question: How are the above three meanings distinguished? Answer: These three are all named by analogy to worldly laws. The interpretation and model of the teachings is the meaning of 'Dharma'. Distinguishing between light and heavy is the meaning of 'Division'. Judging matters at hand is the meaning of 'Pen'. All contain these.

三故稱為律。自余翻釋廣在中卷。刪繁補闕者。刪謂能刪繁即所刪。補謂能補闕即所補。世多不曉故須委釋。即分為二。初刪繁者自古傳律情見不同。或疏或鈔十有餘家口相傳授亦非一二。凡於一事解釋多途。必備而引之則翳於行事。但直申正義。余並削除。止用一言標破。如雲不同前解諸說不同。余義廢之昔解多途等。今以標破之言謂之能刪屬在刪字。削去諸說並號所刪屬於繁字。上據義說更須文證。鈔興意云。每所引用先加覆檢。於一事之下廢立意多。諸師所存情見繁廣。今並刪略止存文證等。問繁有幾種。答略有二義。一者繁廣即上所明。諸師情見刪除之者。如自然定方七樹七間戒場先後夏中結解受日限定等。並有多說今于鈔中例皆不引。即義鈔兩疏所引古解者是。二者繁濫如欲詞牒緣受日加乞之類。今併除之。即羯磨篇云。今欲克剪浮言發揚聖旨等。又如知鐘之語說戒凈口安居通聚自恣為非。僧網篇中廣列非制。師資篇中妄行杖罰之類。即僧網云。今則刪其繁惡補其遺漏等。若依序文正存前意。今取后說非不兼通。縱有多述不出於此。問上明所刪為律為疏。答自昔不明去取兩異。今為分之。謂本宗他部大小經論。西土此方先賢文紀諸家鈔疏。但使今鈔引者並是取文皆屬鈔字。至於諸師情見。或筆于文或傳於口

今鈔不錄。削除之者並是所刪。即刪繁字攝。應知刪補之義。鈔文前後時或有之。豈得凡見引文例稱刪補。傳迷來久。學者深須究之。問如戒本緣起廣解辨相律藏文廣。今鈔不引豈非刪律。答律是聖教今家所宗。但可取文豈宜刪去。一者下文指廣如律並及大疏。何得率爾例斥為繁。二者鈔興意中。但云情見繁廣不云刪律。一家宗部並無此語。如何不思輒見輕謗。若爾說戒篇云。今以普照道安二師為本。余則取律誠文刪補取中。豈非刪律。答此迷語也。彼以古師儀式有闕有繁故。憑本律刪彼所繁補彼所闕。是則繁闕在二師之本。刪補屬今鈔之用。據斯以言彌彰上義。問若不刪律應即刪疏。答但是異端。或文或說豈局于疏。及乎取彼要當還屬鈔取。自余不引始號刪繁。故鈔興意中但云情見不言疏鈔也。二明補闕者自古持律。或隨已執見。或暗于教部。至於行事未適時宜。如尺量短長由旬大小羯磨。例皆白讀問難不取解知。臥具謂非三衣。畜長不科減量。凈地不立唱相。七證全無請詞。斯類極多例皆遺闕。今鈔約義準文補令詳備。故下房戒定尺量已云。余曾游晉魏及以關輔諸方律肆。每必預筵至論尺斗廢興。曾未沾述故即補闕反光九代(印本作故即刪補。然既未沾述豈得有刪。今準古本為正)。今以往古未論之事即為所補。

鈔中所引文義理例是為能補。問補闕與下文義決通為同爲異。答決通通先有。補闕局元無。余如序中第五門說。問隨機羯磨云。律藏殘缺義有遺補豈非補律。答正由律缺行事不周。故引文約例補彼羯磨。至如律文仍前自缺。何嘗補之。問輕重儀云。刪補舊章撰述事鈔。準此刪補不在於律。如何不許刪補章疏。答所刪所補多出舊章。能刪能補並見今鈔。但章疏語局情見言通。口授文傳理無不攝。請詳鈔意勿事遲疑。行事者行以運造為義。事即對理彰名。然事相多途。義須精簡。初以事通善惡此唯善事。二就善中簡余泛善局明戒善。三約上下兩卷眾共二行名作善。中卷自行名止善。四約諸篇細分諸事。上卷十二篇標宗一篇總勸行事。集僧已下有五事。初眾法緣成事(集僧足數受欲羯磨結界五篇)。二匡眾住持事(僧網)。三接物提誘事(受戒師資)。四檢察清心事(說戒自恣)。五靜緣策修事(安居)。中卷四篇有二事。初專精不犯事(篇聚釋相持犯)。二犯已能悔事(懺篇)。下卷十四篇分八事。初內外資緣事(二衣四藥缽器)。二節身離染事(對施頭陀)。三卑己謙恭事(僧像)。四外化生善事(訃請導俗)。五待遇同法事(主客瞻病)。六日用要業事(雜行)。七訓導下眾事(沙彌及尼)。八旁通異宗事(諸部)。

是則一部始終所詮行相。無非三業鼓動方便緣構而成故云行事。首題標此特異群宗。本設化根源正教詮宗骨反光九代。斯言不虛故序云。顯行世事方軌來蒙者百無一本。此乃一家大要遍見諸文。凡預學宗彌須詳練。茍迷斯旨余復何言。問準下持犯事法兩分。今唯題事則非攝法。答彼明止作各攝分齊故須兩分。今望運造無問事法通歸事耳。問題云行事下云三行。語音別召同異云何。答行據造修。行取成德。由行成行語別義同。莫非流入行心緣構成業也。鈔者有二義。一採摘義二包攝義。謂於三藏正文聖賢遺記。採拾要當以為文體。下云撮略正文。即初義也。彼文既廣備錄則繁。故於其間略提首后。詞省理足下云包括諸意。即次義也。至第十門當自廣說。序有三訓。隨義以釋。爾雅云。東西墻謂之序。如世墻序在堂奧之外。即喻序文冠一鈔之表。此端序義也。二序即訓敘。謂撰述始終十門例括三行條流。使一部文義歷然不混。此即次序義也。三訓緒者如繰繭得緒則余絲可理。學者觀序則諸篇可求。此謂由序義也。一言標序三釋並通。問昔云總別兩序其義如何。答首標一題那云兩序。今所不取略言三失。凡言總別共彰一事。如持犯總別二衣總別之例。今序不爾。前明制撰成文。后括諸篇大義。前後敵異總別焉成。若以十門不

【現代漢語翻譯】那麼，這一部經從頭到尾所詮釋的修行方式，無非是身、口、意三業（身指身體的動作，口指語言的表達，意指內心的思想）的鼓動，通過方便的因緣聚合而成，所以稱為『行事』。在篇首標明這一點，是爲了區別于其他宗派。根本上是爲了闡明教化的根源，正確地詮釋宗門的根本，使佛法之光反照九代。這句話並非虛言，所以在序言中說：『彰顯世間的行事規範，使後學者有所遵循，這種情況百無一例。』這是一家宗派的大要，普遍見於各種文獻。凡是學習這個宗派的人，都必須詳細研習。如果對這個宗旨感到迷惑，我再說什麼也沒有用了。問：按照下文，持戒和犯戒分為事和法兩部分。現在只題『事』，那麼是否沒有包含『法』呢？答：那裡說明了止和作各自包含的範圍，所以需要分為兩部分。現在從運用的角度來看，無論事和法都歸於『事』。問：題目說『行事』，下文又說『三行』（指身、口、意三行），語音不同，所指相同還是不同呢？答：『行』指的是造作和修行，『行』指的是成就德行。由於修行而成就德行，語音不同，意義相同。無非是流入行心，因緣聚合而構成業。『鈔』有兩種含義：一是採摘，二是包攝。指的是從三藏（經、律、論）正文和聖賢的遺記中，採摘重要的內容作為文章的體裁。下文說『撮略正文』，就是第一種含義。那些文獻既然內容廣泛，全部記錄下來就顯得繁瑣，所以在其中略微提一下開頭和結尾，文字簡省而道理充足。下文說『包括諸意』，就是第二種含義。到第十門的時候，會詳細說明。『序』有三種解釋，根據意義來解釋。《爾雅》說：『東西墻叫做序。』就像世俗的墻序在廳堂之外一樣，就是比喻序文冠於一部『鈔』的開頭。這是端序的含義。二是『序』可以解釋為敘述，指的是撰述始終十門，按照條理來概括身、口、意三行的流變，使一部經文的意義清晰而不混淆。這是次序的含義。三是『序』可以解釋為緒，就像繅絲抽繭得到絲頭，其餘的絲就可以理順。學習的人觀看序文，那麼各篇的內容就可以尋求。這叫做由序的含義。一句話標明『序』，三種解釋都適用。問：以前說有總序和別序，它們的意義是什麼呢？答：開頭標明一個題目，怎麼能說是兩序呢？現在不採用這種說法，簡單地說有三種缺失。凡是說總和別，都是爲了共同彰顯一件事，比如持戒的總別和二衣的總別的例子。現在的序不是這樣。前面說明了製作成文，後面概括了各篇的大義。前後對立差異，總別怎麼能成立呢？如果認為十門不

【English Translation】 Here, the practice aspect explained from beginning to end in this scripture is none other than the stirring of the three karmas (body, speech, and mind) – body referring to physical actions, speech referring to verbal expressions, and mind referring to inner thoughts – formed through the aggregation of expedient conditions. Therefore, it is called 'Conduct and Affairs' (行事, Xíngshì). Highlighting this at the beginning is to distinguish it from other schools. Fundamentally, it is to clarify the source of teachings, correctly interpret the essence of the school, and allow the light of the Dharma to reflect upon nine generations. This statement is not false, so the preface says: 'Manifesting the norms of worldly conduct and affairs, so that later learners have something to follow, is a rare occurrence.' This is the essence of this school, commonly seen in various documents. Anyone who studies this school must study it in detail. If one is confused about this purpose, then what more can I say? Question: According to the following text, upholding precepts and breaking precepts are divided into two parts: affairs and Dharma. Now, only 'affairs' is mentioned in the title, so does it not include 'Dharma'? Answer: That explains the scope of what is stopped and what is done, so it needs to be divided into two parts. Now, from the perspective of application, whether it is affairs or Dharma, it all belongs to 'affairs'. Question: The title says 'Conduct and Affairs' (行事, Xíngshì), and the following text says 'Three Conducts' (三行, Sān Xíng) (referring to the three conducts of body, speech, and mind). The pronunciation is different, are they referring to the same thing or different things? Answer: 'Conduct' (行, Xíng) refers to creation and practice, 'Conduct' (行, Háng) refers to achieving virtue. Virtue is achieved through practice, the pronunciation is different, and the meaning is the same. It is nothing more than flowing into the mind of practice, and the aggregation of conditions constitutes karma. 'Excerpts' (鈔, Chāo) has two meanings: one is to extract, and the other is to encompass. It refers to extracting important content from the original texts of the Tripiṭaka (Sūtra, Vinaya, and Abhidharma) and the records of sages and wise men as the style of writing. The following text says 'summarizing the original text', which is the first meaning. Since those documents are extensive, recording them all would be cumbersome, so briefly mention the beginning and the end, the words are concise and the principles are sufficient. The following text says 'including all meanings', which is the second meaning. It will be explained in detail in the tenth chapter. 'Preface' (序, Xù) has three explanations, explained according to the meaning. The Erya (爾雅, Ěryǎ) says: 'The east and west walls are called preface.' Just like the secular wall preface is outside the hall, it is like the preface crowning the beginning of a 'Excerpts'. This is the meaning of the beginning of the preface. Second, 'preface' can be explained as narration, referring to writing the beginning and end of the ten chapters, summarizing the changes of the three conducts of body, speech, and mind according to the principles, so that the meaning of a scripture is clear and not confused. This is the meaning of order. Third, 'preface' can be explained as thread, just like reeling silk and getting the thread, the rest of the silk can be straightened out. People who study read the preface, then the content of each chapter can be sought. This is called the meaning of the preface. One sentence marks the 'preface', and all three explanations apply. Question: In the past, it was said that there were general prefaces and separate prefaces, what are their meanings? Answer: The beginning marks a topic, how can it be said to be two prefaces? Now this statement is not adopted, simply saying that there are three shortcomings. Whenever general and separate are mentioned, it is to jointly highlight one thing, such as the examples of the general and separate of upholding precepts and the general and separate of two clothes. The current preface is not like this. The front explains the making of the text, and the back summarizes the general meaning of each chapter. The front and back are opposed and different, how can the general and separate be established? If you think that the ten chapters are not

同而云別者。則總義持犯所列七門亦應是別。戒業二疏各有總義。並列多門例難亦爾。此則全無總別之義為失一也。又仿經宗通別二序。且經中通序通於諸經。別則簡于余典。今此鈔序為通何文為簡何典。又以總序為發起別序為證信者。且彼經家通是證信別為發起。今則反之。一何顛亂。若言準彼得云兩序者。彼以通他局此之異經后經前不同。證信使百世無疑。發起顯教非徒設。科分二序其意在茲。考此序文全非比擬。妄引彼例為失二也。且鈔以十門統其大綱。又云。此之十條並總束諸門等。是則十門全無別義。不曉文旨為失三也。今申正解。對下三十別篇止可通云總序。於一序中大分三段。前明著述但敘能詮之文。中列十門乃括諸篇之義。文義二種並屬教收。教不徒然指歸濟行。故後分三行統攝群機。一序始終教行斯足。略示大要余在臨文。題下注字顯上別名容含多意。一者異古下斥古云。顯行世事方軌來蒙。百無一本。今標行事得律宗旨。二謂。揀濫古師撰述。皆云四分律鈔疏等。故加別目知非餘者。三為釋疑。疑雲。宗律撰鈔但以所宗立題可矣。何必更參刪繁等語。若不注顯疑情不決故也。中下兩卷語別意同。撰號中本為標名示文所出。名容相涉別之以寺。寺或同名。揀之以處。京兆者即古長安城今之永興軍也

【現代漢語翻譯】現代漢語譯本如果說『同』卻又說是『別』，那麼《總義持犯》中所列的七門也應該是『別』。戒業二疏都有總義，並列多門的情況也一樣。這樣就完全沒有總別之義，這是第一個錯誤。又模仿經文中的『通序』和『別序』。經文中的『通序』適用於所有經文，『別序』則區別于其他典籍。現在這部鈔的序，『通序』適用於什麼文章？『別序』區別于什麼典籍？又說『總序』是發起，『別序』是證信。但經文中『通序』是證信，『別序』是發起。現在卻反過來了，這是多麼顛倒錯亂啊！如果說可以參照經文設定兩序，那麼經文是以『通』于其他經，『局』限於此經的差異，以及前經后經的不同，用『證信』使百世沒有疑惑，用『發起』顯示教義並非徒勞。科分兩序的意義就在於此。考察這部鈔的序文，完全不是比擬經文，妄自引用經文的例子，這是第二個錯誤。而且這部鈔以十門統領其大綱，又說：『這十條總括了所有門類』等等。這樣看來，十門完全沒有『別』的意義，是不理解文章的旨意，這是第三個錯誤。現在我來申明正確的解釋。相對於下面的三十篇『別篇』，可以籠統地說是『總序』。在一篇序中，大致分為三個部分。前面說明著述，只是敘述能詮釋的文字。中間列出十門，是概括所有篇章的意義。文字和意義兩種都屬於教義的範疇。教義不是徒勞的，而是指向濟世利行。所以後面分為三行，統攝各種根器的眾生。一篇序從始至終，教義和修行都足夠了。這裡只是略微提示大要，其餘的在閱讀正文時再詳細瞭解。題下的註釋文字，顯示了上面的『別名』，可以包含多種含義。一是『異古』，下面會批判古人說：『顯示行世之事，遵循常軌來啓蒙，一百本中沒有一本是這樣的。』現在標明行事，得到了律宗的宗旨。二是用來區別濫竽充數的古師撰述，他們都說是《四分律鈔疏》等等。所以加上『別目』，讓人知道不是其他的。三是爲了解釋疑惑。有人疑惑說：『宗律撰鈔，只要用所宗的名稱來立題就可以了，為什麼還要加上刪繁』等等話語。如果不加以註釋說明，疑惑就無法消除。中下兩卷，語言不同，意思相同。撰號中的『本』，是爲了標明名稱，顯示文章的出處。名稱可能相互涉及，所以用寺廟來區分。寺廟也可能有同名的，所以用地點來區分。京兆，就是古代的長安城，現在的永興軍。

【English Translation】 English version To say 'same' and yet call it 'different' would mean that the seven categories listed in the 'General Meaning of Upholding and Violating' should also be 'different.' Both the 'Jieye' and 'Ershu' commentaries have general meanings, and the same difficulty arises with listing multiple categories. This would completely lack the meaning of 'general' and 'specific,' which is the first error. Furthermore, it imitates the 'general preface' and 'specific preface' found in sutras. The 'general preface' in sutras applies to all sutras, while the 'specific preface' distinguishes itself from other texts. Now, for this commentary's preface, what text does the 'general preface' apply to? What text does the 'specific preface' distinguish itself from? Also, it says the 'general preface' is for initiation, and the 'specific preface' is for authentication. However, in sutras, the 'general preface' is for authentication, and the 'specific preface' is for initiation. Now it's reversed, how chaotic and confused! If it's said that two prefaces can be set up in accordance with the sutras, then the sutras use the difference of 'general' to other sutras and 'specific' to this sutra, as well as the difference between previous and subsequent sutras, using 'authentication' to eliminate doubts for centuries, and using 'initiation' to show that the teachings are not in vain. The purpose of dividing into two prefaces lies in this. Examining this commentary's preface, it's not at all comparable to the sutras, and it's a false citation of the sutras' example, which is the second error. Moreover, this commentary uses the ten categories (十門, shí mén) to govern its outline, and also says: 'These ten articles encompass all categories,' and so on. In this case, the ten categories completely lack the meaning of 'specific,' which is a failure to understand the meaning of the text, and this is the third error. Now I will clarify the correct explanation. In relation to the thirty 'separate chapters' (別篇, bié piān) below, it can be generally called the 'general preface.' Within one preface, it is roughly divided into three parts. The first part explains the writing, only narrating the words that can explain the meaning. The middle part lists the ten categories, which summarize the meaning of all chapters. Both the words and the meaning belong to the category of teachings. The teachings are not in vain, but point to saving the world and benefiting practice. Therefore, the last part is divided into three lines, encompassing all kinds of beings with different capacities. From beginning to end, one preface is sufficient for both teachings and practice. Here, only a brief outline is given, and the rest will be understood in detail when reading the main text. The notes under the title show the 'specific name' (別名, bié míng) above, which can contain multiple meanings. First, 'different from the past' (異古, yì gǔ), below it will criticize the ancients saying: 'Showing the affairs of the world, following the usual path to enlighten, none of the hundred books are like this.' Now it marks the practice, obtaining the tenets of the Vinaya school. Second, it is used to distinguish the shoddy writings of ancient teachers, who all say they are the 'Sifenlü Chao Shu' (四分律鈔疏, Sìfēnlǜ Chāo Shū) etc. Therefore, a 'specific title' (別目, bié mù) is added to let people know it is not others. Third, it is to explain doubts. Some people doubt and say: 'When writing a commentary on the Vinaya school, it is enough to use the name of the school to establish the title, why add 'deleting the complex' (刪繁, shān fán) etc.' If it is not annotated and explained, the doubt cannot be eliminated. The middle and lower volumes have different languages but the same meaning. The 'Ben' (本) in the writing number is to mark the name and show the source of the text. The names may be related to each other, so temples are used to distinguish them. Temples may also have the same name, so locations are used to distinguish them. Jingzhao (京兆, Jīngzhào) is the ancient Chang'an city, now the Yongxing Army (永興軍, Yǒngxīng Jūn).

。自古帝王建都之地。故立此號。京者訓大言土境之廣。兆即是眾言士庶之多。即律師行化之境。亦即本所生地。有云長城或云丹徒者(長城湖州。丹徒潤州)。此謂祖宗之所出非生處也。行狀云。大師在京華生長。足為明據。其出世示滅中間化事備載行狀。此不煩引。撰述者通而為言。撰亦是述今既兩標。故須別釋。撰謂操觚染翰詮次成章。述謂謙己推他相循舊轍。若準后批云武德九年撰。而戒疏批云貞觀初年。以武德九年即改貞觀故無所妨。彼疏又云。貞觀四年遠觀化表。于泌部山為擇律師。又出鈔三卷。乃承吾前本更加潤色筋脈相通。準此乃是重修前本。案目錄中乃當貞觀八年。即今所傳之本也(舊云有六卷。又云後分十二卷。準下序云三卷攝文文無不委。則是非見矣)。

釋序文

初段嘆戒中初二句標嘆。為下釋成又二。上二句舉喻彰德。依下四句對余藏顯勝。戒德即所嘆之法。難思乃能嘆之詞。戒有四義。法體行相今從總相唯嘆戒法。所以不云難議者。以心思切近口議疏遠思之既難必非可議。或可句局理必兼之。冠下一句顯上難思之義。既超象外無物可比。故非凡小心力所及。冠字去呼謂束載也。冠為首飾取高出之義。像謂世間諸所有物。問軌導舟航豈非像耶。答經律嘆戒舉象雖多。但得少義

【現代漢語翻譯】現代漢語譯本：自古以來，帝王建都的地方就被稱為京。之所以用這個名稱，是因為『京』字有大的含義，指土地的廣闊。『兆』字指的是眾多，指士人和百姓之多。這裡指的是律師弘揚佛法的地方，也是律師出生的地方。有人說是長城（長城指湖州），有人說是丹徒（丹徒指潤州），這些說法指的是祖先的籍貫，而不是出生地。傳記中說，大師在京華長大，這可以作為明確的證據。至於大師出世到圓寂之間的弘法事蹟，都詳細記載在傳記中，這裡就不再贅述了。撰寫者將『撰』和『述』放在一起說，是因為兩者相通。現在既然兩個字都提到了，就需要分別解釋。『撰』指的是拿起筆，蘸上墨，整理成文章。『述』指的是謙虛地推崇他人，遵循舊有的軌跡。如果按照後面的批註所說，是武德九年撰寫的，而戒疏的批註說是貞觀初年，因為武德九年之後就改爲了貞觀年號，所以沒有妨礙。戒疏又說，貞觀四年，遠觀化表，在泌部山為他選擇律師，又寫出了三卷鈔，這是繼承我之前的版本，並加以潤色，使之筋脈相通。按照這個說法，這是重新修訂之前的版本。查閱目錄，應該是貞觀八年，也就是現在流傳的版本（舊時說是六卷，又說是後來分為十二卷，按照下面的序文所說，三卷就包含了所有的內容，沒有遺漏，這樣看來之前的說法就是錯誤的）。解釋序文第一段是讚歎戒律，開頭兩句是標明讚歎，是爲了下面解釋成就的原因。接下來的兩句是舉例比喻來彰顯戒律的功德。再下面的四句是相對於其他經典來顯示戒律的殊勝。戒德就是所讚歎的法，『難思』是能夠讚歎的詞語。戒律有四種含義：法體、行相。現在是從總的方面來讚歎戒法。之所以不說『難議』，是因為心思切近，口頭議論疏遠，既然思考都很難，必定是不可議論的。或許可以一句概括，但道理必定是兼顧的。『冠』字下面一句是顯示上面『難思』的含義。既然超出了形象之外，沒有東西可以相比，所以不是普通的小心力所能達到的。『冠』字在這裡是覆蓋的意思，是總括的意思。『冠』作為頭飾，取其高出的含義。『象』指的是世間的所有事物。問：軌導、舟航難道不是『象』嗎？答：經律中讚歎戒律，舉的例子雖然很多，但只要得到少許的含義就可以了。

【English Translation】 English version: Since ancient times, the place where emperors established their capitals has been called 'Jing' (京, capital). The reason for this name is that the character 'Jing' has a grand meaning, referring to the vastness of the land. The character 'Zhao' (兆, myriad) refers to the multitude, indicating the large number of scholars and common people. This refers to the place where the Vinaya Master propagates the Dharma, and also the place where the Vinaya Master was born. Some say it is Changcheng (長城, Great Wall, referring to Huzhou), and some say it is Dantu (丹徒, Dantu, referring to Runzhou). These statements refer to the ancestral origin, not the place of birth. The biography states that the Master grew up in Jinghua (京華, capital), which can be taken as clear evidence. As for the Master's Dharma activities from his birth to his passing, they are recorded in detail in the biography, so I will not repeat them here. The compiler speaks of 'Zhuan' (撰, compose) and 'Shu' (述, narrate) together because they are related. Now that both words have been mentioned, they need to be explained separately. 'Zhuan' refers to picking up a pen, dipping it in ink, and organizing it into an article. 'Shu' refers to humbly praising others and following the old path. If, according to the later annotations, it was composed in the ninth year of Wude (武德, reign period of Emperor Gaozu of Tang), while the annotations of the Vinaya Commentary say it was in the early years of Zhenguan (貞觀, reign period of Emperor Taizong of Tang), there is no contradiction because the ninth year of Wude was changed to the Zhenguan era. The Vinaya Commentary also says that in the fourth year of Zhenguan, he observed the transformation from afar and chose a Vinaya Master for him in Mibu Mountain, and also wrote three volumes of notes, which inherited my previous version and were revised to make them coherent. According to this, it is a revised version of the previous version. Checking the catalog, it should be the eighth year of Zhenguan, which is the version that is currently circulating (it was said to be six volumes in the past, and later divided into twelve volumes. According to the preface below, three volumes contain all the content without omission, so the previous statements are incorrect). Explanation of the Preface The first paragraph is praise of the Vinaya. The first two sentences mark the praise, which is to explain the reasons for the accomplishment below. The next two sentences use examples and metaphors to highlight the merits of the Vinaya. The following four sentences show the superiority of the Vinaya compared to other scriptures. The virtue of the Vinaya is the Dharma that is praised, and 'difficult to conceive' is the word that can praise it. The Vinaya has four meanings: Dharma-body, practice-aspect. Now it is praising the Vinaya from a general perspective. The reason why it is not said 'difficult to discuss' is because the mind is close and oral discussion is distant. Since it is difficult to think about, it must be impossible to discuss. Perhaps it can be summarized in one sentence, but the principle must be taken into account. The sentence below 'Guan' (冠, crown) shows the meaning of 'difficult to conceive' above. Since it is beyond the realm of form, there is nothing to compare it to, so it is not within the reach of ordinary small minds. 'Guan' here means to cover, meaning to summarize. 'Guan' as a headdress, takes the meaning of being high above. 'Xiang' (象, image) refers to all things in the world. Question: Are guidance and boats not 'Xiang'? Answer: Although there are many examples in the Sutras and Vinaya that praise the Vinaya, it is enough to get a little meaning.

未可全同。此中略舉二物少喻戒功。軌導即車轍明其發趣也。舟航取其運載也。又標宗云是汝大師。以能軌物也。或如人足能有所至也。或云大地產生住持也。道品樓柱聖道所依也。禪定城郭定慧所憑也。乃至如池如鏡如纓絡如頭如器。又智論中如重寶如命如鳥翅如船等。尋之可知。又篇聚中先明戒護。具列八喻。如王子如月光如如意珠。如王一子如人一目。如貧資糧如王好國如病良藥。又戒本序如海無涯如寶無厭。僧祇戒本如猿猴鎖如馬轡勒。廣在經律不復繁引。良以戒德高廣故非一物可喻。遍舉諸象各得一端。不能全似故云冠超也。五乘者人天聲聞辟支及佛能乘人也。五戒十善諦緣六度所乘法也。乘此法者必由奉戒。故以戒法通為軌導也。常途如此。今別解云。如戒本中。欲得生天上若生人中者常當護戒足豈唯五戒十善耶。然戒有四位五八十具。若約鈍根通為世善。若論上智俱作道基。故善生云。五戒甚難。能為大比丘菩薩戒而為根本。故知。四戒皆導五乘。今此標嘆總含四位正在具足。問戒疏云。為道制戒本非世福。但據三乘。今云五乘者。答彼則專窮聖意用顯教源。此明通被兩機以彰利普。然則三乘為語尚乃兼權。若論雙樹重扶咸歸常住。故知。四戒皆導佛乘。根器不同故分三五。如是知之。三寶舟航者三寶

【現代漢語翻譯】現代漢語譯本：『未可全同』（不能完全相同）。這裡略舉兩件事物來稍微比喻戒律的功用。『軌導』（guǐ dǎo）就像車轍，表明其引導方向的作用。『舟航』（zhōu háng）取其運載的作用。又標明宗旨說戒律是你的大師，因為它能規範事物。或者像人的腳，能夠到達某個地方。或者說像大地，能夠產生和住持萬物。『道品樓柱』（dào pǐn lóu zhù）是聖道的依靠。『禪定城郭』（chán dìng chéng guō）是禪定和智慧所憑藉的。乃至像池塘、鏡子、瓔珞、頭、器皿。又《智度論》（Zhì dù lùn）中說，戒律像珍寶、生命、鳥的翅膀、船等，可以自己去尋找理解。又在篇聚中，先說明戒律的守護作用，詳細列舉了八個比喻，如王子、月光、如意珠、國王唯一的兒子、人的一隻眼睛、貧窮者的資糧、國王美好的國家、病人的良藥。又《戒本序》（Jiè běn xù）中說，戒律像大海一樣沒有邊際，像珍寶一樣不會滿足。僧祇戒本說，戒律像猿猴的鎖鏈，像馬的韁繩。這些廣泛地存在於經律中，不再繁瑣地引用。實在是由於戒律的功德高尚廣大，所以不能用一種事物來比喻。普遍地列舉各種形象，各自得到一個方面，不能完全相似，所以說『冠超』（guàn chāo，超越）。『五乘』（wǔ shèng）指人、天、聲聞（shēng wén，阿羅漢）、辟支佛（pì zhī fó，緣覺）以及佛，是能夠乘坐的人。『五戒十善諦緣六度』（wǔ jiè shí shàn dì yuán liù dù）是所乘坐的法。乘坐此法的人必定要奉持戒律，所以用戒法普遍地作為引導。通常的情況是這樣。現在另外解釋說，如《戒本》（Jiè běn）中所說，想要生到天上或者生到人間，應當常常守護戒足，難道僅僅是五戒十善嗎？然而戒律有四種位次：五戒、八戒、十戒、具足戒。如果按照鈍根的人來說，普遍地作為世間的善行；如果按照上等智慧的人來說，都作為道的基礎。所以《善生經》（Shàn shēng jīng）說，五戒非常難得，能夠為大比丘（dà bǐ qiū，受具足戒的出家人）、菩薩戒（pú sà jiè）作為根本。所以知道，四種戒律都能引導五乘。現在這裡標明讚歎，總共包含四種位次，正在於具足戒。問《戒疏》（Jiè shū）說，為道而制定戒律，本來不是爲了世間的福報，只是根據三乘（聲聞乘、緣覺乘、菩薩乘）。現在說五乘，回答說，那是專門探究聖人的意圖，用來顯示佛教的根源。這裡說明普遍地被兩種根機的人接受，用來彰顯利益的普及。那麼，說三乘尚且是兼顧權宜之說，如果說雙樹（shuāng shù，佛陀涅槃之處）重新扶起，都歸於常住。所以知道，四種戒律都能引導佛乘。根器不同，所以分為三乘和五乘。這樣來理解它。『三寶舟航』（sān bǎo zhōu háng）是指三寶（佛、法、僧）。三寶（佛法僧）

【English Translation】 English version: 'Wèi kě quán tóng' (未可全同, not entirely the same). Here, two things are briefly mentioned to slightly metaphorize the function of precepts. 'Guǐ dǎo' (軌導, guidance) is like the ruts of a cart, indicating its function of guiding direction. 'Zhōu háng' (舟航, boat) is taken for its function of transportation. It also states the purpose that precepts are your teacher because they can regulate things. Or like a person's feet, able to reach somewhere. Or like the earth, able to generate and sustain all things. 'Dào pǐn lóu zhù' (道品樓柱, the pillars of the path) are the reliance of the holy path. 'Chán dìng chéng guō' (禪定城郭, the city walls of meditation) are what meditation and wisdom rely on. Even like ponds, mirrors, ornaments, heads, and vessels. Also, in the Zhì dù lùn (智度論, Mahāprajñāpāramitopadeśa), it says that precepts are like treasures, life, bird's wings, boats, etc., which can be sought and understood by oneself. Also, in the chapter collection, the protective function of precepts is first explained, and eight metaphors are listed in detail, such as a prince, moonlight, a wish-fulfilling jewel, the king's only son, a person's one eye, a poor person's resources, the king's beautiful country, and a good medicine for the sick. Also, in the preface to the Jiè běn xù (戒本序, Pratimoksha Preface), it says that precepts are like the sea without boundaries, like treasures that will never be satisfied. The Sēng qí jiè běn (僧祇戒本, Mahāsāṃghika Vinaya) says that precepts are like chains for monkeys, like reins for horses. These are widely found in the sutras and vinayas, and will not be cited in detail. It is truly because the merits of precepts are noble and vast, so they cannot be metaphorized by one thing. Universally listing various images, each obtains one aspect, but cannot be completely similar, so it is said 'guàn chāo' (冠超, surpassing). 'Wǔ shèng' (五乘, the five vehicles) refers to humans, devas, shēng wén (聲聞, Arhats), pì zhī fó (辟支佛, Pratyekabuddhas), and Buddhas, who are able to ride. 'Wǔ jiè shí shàn dì yuán liù dù' (五戒十善諦緣六度, the five precepts, ten virtues, the four noble truths, the twelve links of dependent origination, and the six perfections) are the Dharma that is ridden. Those who ride this Dharma must uphold the precepts, so the precept Dharma is universally used as guidance. This is usually the case. Now, another explanation is that, as stated in the Jiè běn (戒本, Pratimoksha), if you want to be born in the heavens or in the human realm, you should always protect the precept feet, is it only the five precepts and ten virtues? However, precepts have four positions: the five precepts, the eight precepts, the ten precepts, and the full precepts. If according to those with dull roots, they are universally regarded as worldly good deeds; if according to those with superior wisdom, they all serve as the foundation of the path. Therefore, the Shàn shēng jīng (善生經, Sigalovada Sutra) says that the five precepts are very rare and can serve as the foundation for the dà bǐ qiū (大比丘, fully ordained monks) and pú sà jiè (菩薩戒, Bodhisattva precepts). Therefore, it is known that the four precepts can guide the five vehicles. Here, the praise is marked, and all four positions are included, which lies in the full precepts. The Jiè shū (戒疏, Commentary on the Precepts) asks, the precepts are formulated for the path, not originally for worldly blessings, but only based on the three vehicles (the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle). Now it says the five vehicles, the answer is that it is specifically exploring the intentions of the saints, used to show the origin of Buddhism. Here, it is explained that it is universally accepted by people of two kinds of roots, used to highlight the universality of benefits. Then, saying the three vehicles is still a temporary expedient, if it is said that the twin trees (shuāng shù, where the Buddha entered Nirvana) are re-supported, they all return to permanence. Therefore, it is known that the four precepts can guide the Buddha Vehicle. The roots are different, so they are divided into the three vehicles and the five vehicles. Understand it in this way. 'Sān bǎo zhōu háng' (三寶舟航, the boat of the Three Jewels) refers to the Three Jewels (Buddha, Dharma, Sangha). The Three Jewels (Buddha, Dharma, Sangha)

四種。一體理體就理而論。化相一種局據佛世。住持一位通被三時。功由戒力運載不絕。故如舟焉何以然耶。由佛法二寶並假僧弘。僧寶所存非戒不立。如標宗中順則三寶住持。違則覆滅正法。又如華嚴云。具足受持威儀教法。能令三寶不斷等。余如后引。或可越度凡流入三寶位。必須受戒以合舟喻。文通此釋前解為正。寔字音植訓實訓是。次顯勝中有二。初對二學明所詮行勝。下對兩藏顯能詮教勝。定慧莫等者須約兩意互明勝劣。若望斷惑證真則慧為勝。戒但止業定唯攝散故。若約修行次第必戒為始。禪定智慧因之而生。故今云建修正從后義故云莫等。遺教依因成論捉縛並同此意。次顯教中群藉即目經論二藏。于茲乃指住持之事。經論不談故云息唱。謂剃染稟戒入道次第以至僧中。受懺安恣結說治諫師資上下行住坐臥飲食衣服眾法別行。此諸事相佛法紀綱住持萬代。功由於此唯斯律藏委示規模。余藏非宗故所不辨。故善見云。毗尼藏者佛法壽命毗尼藏住佛法方住。曲論來致備如中卷。準上所詮亦須兩釋。若詮理髮智破妄顯真。則經論為勝。若軌事攝修滅惡生善。則毗尼獨尊。故知。三藏各具勝能。今望住持故有優劣。問標宗所引大小經論亦明戒律。那云息唱。答雖復兼明號隨經律。止是略嘆戒功。至如上列住持等事

【現代漢語翻譯】四種（四種分類）。一體理體就理而論（從本體、理體和作用三個方面來討論）。化相一種局據佛世（化相只侷限於佛陀在世的時期）。住持一位通被三時（住持則貫穿過去、現在和未來三個時期）。功由戒力運載不絕（住持的功用依靠戒律的力量來維持，永不間斷）。故如舟焉何以然耶（所以說戒律就像船一樣，為什麼這麼說呢）？由佛法二寶並假僧弘（因為佛寶和法寶都需要依靠僧寶來弘揚）。僧寶所存非戒不立（僧寶的存在離不開戒律）。如標宗中順則三寶住持（就像《標宗》里說的，遵循戒律，三寶就能住世），違則覆滅正法（違背戒律，正法就會衰敗）。又如華嚴云（又如《華嚴經》所說）：『具足受持威儀教法（圓滿地受持威儀和教法），能令三寶不斷等（能使三寶永不斷絕）』。余如后引（其他的例子在後面還會引用）。或可越度凡流入三寶位（或者說，要超越凡夫，進入三寶的行列），必須受戒以合舟喻（必須受戒，這與船的比喻相符）。文通此釋前解為正（從文義上來說，這種解釋是通順的，但前面的解釋更為正確）。寔字音植訓實訓是（『寔』字讀作『植』，有『真實』的意思）。次顯勝中有二（接下來顯示戒律殊勝之處，有兩方面）。初對二學明所詮行勝（首先，從定學和慧學兩方面來說明戒律所詮釋的行為的殊勝）。下對兩藏顯能詮教勝（然後，從經藏和律藏兩方面來說明戒律所詮釋的教義的殊勝）。定慧莫等者須約兩意互明勝劣（說禪定和智慧不相上下，需要從兩個方面互相說明它們的優劣）。若望斷惑證真則慧為勝（如果從斷除迷惑、證悟真理的角度來看，智慧更為殊勝），戒但止業定唯攝散故（因為戒律只能止息惡業，禪定只能收攝散亂的心）。若約修行次第必戒為始（如果從修行的次第來看，必須以戒律為開始），禪定智慧因之而生（禪定和智慧都是從戒律中產生的）。故今云建修正從后義故云莫等（所以現在說建立修正，是從後者的意義出發，所以說它們不相上下）。遺教依因成論捉縛並同此意（《遺教經》、《依因論》、《成論》等都表達了類似的意思）。次顯教中群藉即目經論二藏（接下來顯示教義方面，各種典籍指的就是經藏和論藏）。于茲乃指住持之事（在這裡指的是住持佛法的事情）。經論不談故云息唱（經藏和論藏不談論這些，所以說『息唱』，即不宣揚）。謂剃染稟戒入道次第以至僧中（指的是剃度、受戒、進入佛道的次第，以及僧團中的各種事務），受懺安恣結說治諫師資上下行住坐臥飲食衣服眾法別行（包括受懺悔、安居、結夏、說法、治理、勸諫、師徒關係、行住坐臥、飲食衣服等各種僧團的規矩和行為）。此諸事相佛法紀綱住持萬代（這些事情是佛法的綱紀，能夠使佛法住持萬代）。功由於此唯斯律藏委示規模（這些功用都來自於此，只有律藏詳細地闡述了這些規矩）。余藏非宗故所不辨（其他的經典不是以戒律為宗旨，所以不詳細辨析這些）。故善見云（所以《善見律毗婆沙》說）：『毗尼藏者佛法壽命毗尼藏住佛法方住（律藏是佛法的壽命，律藏存在，佛法才能存在）』。曲論來致備如中卷（詳細的論述在中卷）。準上所詮亦須兩釋（根據上面的解釋，也需要從兩個方面來解釋）。若詮理髮智破妄顯真（如果詮釋義理，啓發智慧，破除虛妄，顯現真理），則經論為勝（那麼經藏和論藏更為殊勝）。若軌事攝修滅惡生善（如果規範行爲，攝持修行，滅除惡業，生起善法），毗尼獨尊（那麼律藏最為尊貴）。故知三藏各具勝能（所以說，三藏各有殊勝的功能）。今望住持故有優劣（現在從住持佛法的角度來看，所以有優劣之分）。問標宗所引大小經論亦明戒律（問：標宗所引用的各種大小乘經典也闡明了戒律），那云息唱（為什麼說『息唱』，即不宣揚呢）？答雖復兼明號隨經律（答：雖然也兼帶闡明了戒律，但名稱還是隨著經和律來定），止是略嘆戒功（只是簡略地讚歎了戒律的功用）。至如上列住持等事（至於上面列舉的住持佛法等事情），律藏才詳細說明。

【English Translation】 Four kinds (four types of classifications). One body, principle body, discussing based on principle (discussing from the aspects of essence, principle, and function). The transformation aspect is limited to the Buddha's time (the transformation aspect is only limited to the period when the Buddha was in the world). The upholding position pervades the three times (the upholding pervades the past, present, and future). The merit is due to the power of precepts, carrying on without interruption (the merit of upholding relies on the power of precepts to maintain it, never ceasing). Therefore, it is like a boat, why is that (so it is said that precepts are like a boat, why is that)? Because the two treasures of the Buddha and Dharma both rely on the Sangha to propagate (because the Buddha Jewel and Dharma Jewel both need to rely on the Sangha Jewel to propagate). The Sangha Jewel cannot be established without precepts (the existence of the Sangha Jewel cannot be separated from precepts). As the 'Marking the Doctrine' says, following the precepts, the Three Jewels will abide (just like what is said in 'Marking the Doctrine', following the precepts, the Three Jewels can abide in the world), violating them will overthrow the Correct Dharma (violating the precepts, the Correct Dharma will decline). Also, as the 'Flower Garland Sutra' says: 'Fully receiving and upholding the dignified teachings (fully receiving and upholding the dignified teachings), can enable the Three Jewels to be uninterrupted, etc. (can enable the Three Jewels to never be interrupted)'. The rest will be quoted later (other examples will be quoted later). Or one can transcend the ordinary and enter the position of the Three Jewels (or, to transcend the ordinary and enter the ranks of the Three Jewels), one must receive precepts to fit the boat analogy (one must receive precepts, which is consistent with the boat analogy). The text is consistent with this explanation, the previous explanation is correct (from the meaning of the text, this explanation is consistent, but the previous explanation is more correct). The character 'Shi' is pronounced 'Zhi', meaning 'real' (the character 'Shi' is pronounced 'Zhi', meaning 'real'). Next, showing the superiority, there are two aspects (next, showing the superiority of precepts, there are two aspects). First, clarifying the superiority of the practice explained in relation to the two learnings (first, from the aspects of Samadhi learning and Wisdom learning, clarifying the superiority of the practice explained by precepts). Below, showing the superiority of the teachings explained in relation to the two collections (then, from the aspects of the Sutra Pitaka and Vinaya Pitaka, showing the superiority of the teachings explained by precepts). Those who say that Samadhi and Wisdom are equal must explain their strengths and weaknesses in relation to each other from two perspectives (those who say that Samadhi and Wisdom are equal need to explain their strengths and weaknesses in relation to each other from two perspectives). If looking at cutting off delusions and realizing the truth, then Wisdom is superior (if looking at cutting off delusions and realizing the truth, then Wisdom is more superior), because precepts only stop karma, and Samadhi only collects scattered minds (because precepts can only stop bad karma, and Samadhi can only collect scattered minds). If considering the order of practice, precepts must be the beginning (if considering the order of practice, precepts must be the beginning), Samadhi and Wisdom arise from it (Samadhi and Wisdom both arise from precepts). Therefore, now saying to establish correction is from the latter meaning, so it is said that they are equal (so now saying to establish correction is from the latter meaning, so it is said that they are equal). The 'Last Teaching Sutra', 'Depending on Causes Treatise', 'Accomplishment Treatise' all have the same meaning (the 'Last Teaching Sutra', 'Depending on Causes Treatise', 'Accomplishment Treatise', etc. all express similar meanings). Next, showing the teachings, the various texts refer to the two collections of Sutras and Treatises (next, showing the teachings, the various texts refer to the two collections of Sutras and Treatises). Here, it refers to the matter of upholding the Dharma (here, it refers to the matter of upholding the Dharma). The Sutras and Treatises do not discuss this, so it is said 'silent singing' (the Sutras and Treatises do not discuss these, so it is said 'silent singing', meaning not proclaiming). It refers to the order of shaving the head, receiving precepts, entering the path, and so on, up to the Sangha (it refers to the order of shaving the head, receiving precepts, entering the path, and so on, as well as various affairs in the Sangha), receiving repentance, settling down, concluding the summer retreat, speaking, governing, advising, the relationship between teacher and student, the various rules and behaviors of walking, standing, sitting, lying down, eating, clothing, etc. (including receiving repentance, settling down, concluding the summer retreat, speaking, governing, advising, the relationship between teacher and student, the various rules and behaviors of walking, standing, sitting, lying down, eating, clothing, etc.). These matters are the discipline of the Buddha Dharma, upholding it for tens of thousands of generations (these matters are the discipline of the Buddha Dharma, which can uphold it for tens of thousands of generations). The merit comes from this, only the Vinaya Pitaka explains the scale in detail (these merits all come from this, only the Vinaya Pitaka explains these rules in detail). The other Sutras are not based on precepts, so they do not analyze these in detail (the other Sutras are not based on precepts, so they do not analyze these in detail). Therefore, the 'Good Seeing Vinaya Vibhasha' says: 'The Vinaya Pitaka is the life of the Buddha Dharma, the Vinaya Pitaka exists, the Buddha Dharma can exist (the Vinaya Pitaka is the life of the Buddha Dharma, the Vinaya Pitaka exists, the Buddha Dharma can exist)'. The detailed discussion of the reasons is in the middle volume (the detailed discussion of the reasons is in the middle volume). According to the above explanation, it also needs to be explained in two ways (according to the above explanation, it also needs to be explained in two ways). If explaining the principle, developing wisdom, breaking through delusions, and revealing the truth (if explaining the principle, developing wisdom, breaking through delusions, and revealing the truth), then the Sutras and Treatises are superior (then the Sutras and Treatises are more superior). If regulating behavior, collecting practice, eliminating evil, and generating good (if regulating behavior, collecting practice, eliminating evil, and generating good), the Vinaya is the most尊貴 (then the Vinaya is the most尊貴). Therefore, it is known that the Three Pitakas each have superior abilities (therefore, it is known that the Three Pitakas each have superior abilities). Now, looking at upholding the Dharma, there are superiorities and inferiorities (now, looking at upholding the Dharma, there are superiorities and inferiorities). Question: The various Mahayana and Hinayana Sutras quoted in 'Marking the Doctrine' also clarify the precepts (Question: The various Mahayana and Hinayana Sutras quoted in 'Marking the Doctrine' also clarify the precepts), why is it said 'silent singing' (why is it said 'silent singing', meaning not proclaiming)? Answer: Although they also clarify the precepts, the name is determined by the Sutras and Vinaya (Answer: Although they also clarify the precepts, the name is determined by the Sutras and Vinaya), it is only a brief praise of the merit of the precepts (it is only a brief praise of the merit of the precepts). As for the matters of upholding the Dharma listed above (as for the matters of upholding the Dharma listed above), only the Vinaya Pitaka explains them in detail.

。非彼所論故得云耳。敘弘傳中初文。正法像法各一千年。末法萬年。如來定在正法。四依通於正像。文為二段。上明教主親弘。下明弟子傳化。住法圖贊列二十五祖。即以如來為開法大師。迦葉已下為傳法聖僧。今此戒律佛出方制本其元始。故云自也。大師者所謂天人之師。即十號之一。以道訓人故彰斯目。然以師通凡小加大簡之。是則三界獨尊九道依學。唯佛大聖得此嘉號。自余凡鄙安可僣稱。故十誦云。若比丘言我是大師說大師事法。得蘭夷罪同大妄故(言我是犯蘭。說事法得夷)。言在世者娑婆五濁所取之土也。大千世界所化之境也。賢劫中第九減劫人壽百歲出世之時也。三十成道說三乘法度人無量。八十唱滅。今指五十年中行化之時故云在世。言偏弘者謂雖談眾典。然于毗尼最所留意。故篇聚云。世尊處世深達物機。凡所施為必以威儀為主是也。又經通餘人所說。律唯金口親宣大權影響但知祇奉。況余小聖安敢措詞。又復諸經說有時限。律則通於始終。義鈔云。始於鹿苑終至鶴林。隨根制戒乃有萬差等。具斯三意永異余經。偏弘之言想無昧矣。爰即語詞此明如來滅后迦葉而下結集傳持。故云無普。普即廢也。言四依者凡有三種。一人四依(內凡為初依。初果為二依。二三兩果為三依。四果為四依)。涅槃云

。有四種人能護正法為世所依。此並大權示聲聞像傳法化人。眾生所賴四併名依。二行四依(糞掃衣長乞食樹下坐腐爛藥。此四種行入道之緣。上根利器所依止故)。三法四依(謂依法不依人。依義不依語。依智不依識。依了義經不依不了義經。此之四法簡辨邪正。末世所憑故得名也)。今此所標即人四依。昔來但列二十四祖。今意不爾。二十四師且據相承傳法之者。若約橫論同時弘闡人實非一。鞠多五子豈不明乎。就豎而言師子已下豈無傳教。況復下云逮于像季。則知。四依之言兼該正像。弘法之師豈唯二十四人而已(二十四師名字化跡廣在付法藏傳及住法圖贊。須者尋之)。像季弘傳初科明兩土中。如來中夜入滅后夜不如。正法像法益多乖諍。況像季乎。如感通傳天神所述。西方諍競大小不融。至於經卷互相投毀。及空有兩宗各分黨類。若論此方隋唐已前五部未分假實未判。是此非彼各尚己宗故多乖諍。以下文中別指震旦。故知。此科通語兩土。然祖師出世當佛滅后一千五百餘年。即入像法之末。是故齊此以明訛替。澆謂澆薄醇味漸微。訛謂訛變本體全失。時實不然由人故耳。鋒即利刃世中兵斗謂之爭鋒。唇舌相攻以圖勝負。事有同焉。鼓謂擊動。論即言議事無形質。顯是虛諍故云不形。次科傳教失中。初文上既

通敘兩土澆訛。下不別敘西方。蓋非今意。但明此土引生述作。因前而致故標所以。震嶺者震是梵言之省略。嶺即土境之通名。如世州郡多以江山川澤通而召之。又如釋相云震嶺受緣。即明東夏得戒之始耳。又僧傳中贊曇延法師云。震嶺宏標遺教法主。準知震嶺之號。但目此方不煩穿鑿(舊云。國嶺兩標。震是此方。嶺即蔥嶺非也)。具云震旦亦云真丹。此翻漢地。傳教者指弘通之人。九代者自後漢明帝佛法初傳。至於大唐祖師出世凡歷九代(後漢魏晉宋齊梁陳隋唐)。草之出叢曰拔萃。人之超群曰出類(語出孟子。有若嘆孔子曰。出於其類拔乎其萃。自生民已來未有。盛如孔子也。今借用之)。事出胸襟謂之智術。此明前代諸師任意自裁不憑正教。上句彰其英敏。下句斥其師心。列失中凡傳教之務不出有三。一弘揚教法。二訓誘來蒙。三扶持顛墜。今觀前代於此三事曾未論之。故下結云可得詳而評之。蓋言不能詳評故也。是以文中科為三失。初揚顯下二句闕第一也。行儀謂行事軌式。以像末之教不顯行儀。安能久住。匡謂正其訛駁。攝謂持之久永。垂下二句闕第二也。以後學無知若非師範。進道無由尋即法也。紐下二句闕第三也。玄綱大表並喻律乘。紐謂接續。既即已也。樹字上呼顛即是倒。此二句舉喻雖別所顯義

【現代漢語翻譯】現代漢語譯本通敘兩土澆訛。下不別敘西方。蓋非今意。但明此土引生述作。因前而致故標所以。這是總括地敘述兩個地方（指印度和中國）的教法衰微訛誤的情況。下文不再單獨敘述西方（印度），因為這不是本文的重點。只是闡明此地（中國）引生和著述的情況，因為前人的影響才導致了現在的情況，所以標明原因。震嶺（Zhen Ling）者震是梵言之省略。嶺即土境之通名。如世州郡多以江山川澤通而召之。又如釋相云震嶺受緣。即明東夏（指中國）得戒之始耳。又僧傳中贊曇延法師云。震嶺宏標遺教法主。準知震嶺之號。但目此方不煩穿鑿(舊云。國嶺兩標。震是此方。嶺即蔥嶺非也)。『震』是梵語的省略，『嶺』是土地區域的通用名稱，就像世俗的州郡多用江山川澤來統稱。又如解釋說『震嶺受緣』，就是說明東夏（中國）開始接受戒律。僧傳中讚揚曇延法師說：『震嶺宏標遺教法主』。由此可知，『震嶺』這個稱呼，只是指代此地（中國），不必穿鑿附會（舊說認為，『國嶺』是兩個標誌，『震』是指此地，『嶺』是指蔥嶺，這是不對的）。具云震旦（Zhen Dan）亦云真丹。此翻漢地。傳教者指弘通之人。九代者自後漢明帝佛法初傳。至於大唐祖師出世凡歷九代(後漢魏晉宋齊梁陳隋唐)。『震旦』也叫『真丹』，翻譯過來就是漢地（中國）。傳教者指的是弘揚佛法的人。『九代』指的是從後漢明帝佛法初傳，到大唐祖師出現，總共經歷了九代（後漢、魏、晉、宋、齊、梁、陳、隋、唐）。草之出叢曰拔萃。人之超群曰出類(語出孟子。有若嘆孔子曰。出於其類拔乎其萃。自生民已來未有。盛如孔子也。今借用之)。事出胸襟謂之智術。此明前代諸師任意自裁不憑正教。上句彰其英敏。下句斥其師心。草從草叢中長出來，叫做『拔萃』。人超越眾人，叫做『出類』（語出《孟子》，有若讚歎孔子說：『出於其類，拔乎其萃，自生民以來，未有盛如孔子也。』現在借用這個說法）。事情出於自己的主觀臆斷，叫做『智術』。這是說明前代的各位法師任意自作主張，不依據正確的教法。上一句是彰顯他們的英明敏銳，下一句是斥責他們以自己的想法為中心。列失中凡傳教之務不出有三。一弘揚教法。二訓誘來蒙。三扶持顛墜。今觀前代於此三事曾未論之。故下結云可得詳而評之。蓋言不能詳評故也。是以文中科為三失。初揚顯下二句闕第一也。列舉過失，一般來說，傳教的事務不外乎有三點：一是弘揚教法，二是訓導開導初學者，三是扶持那些已經衰敗的教法。現在看來，前代的人對於這三件事，從來沒有討論過。所以下面總結說，可以詳細地評論這些過失。實際上是說，不能詳細地評論這些過失。因此，在文中將這些過失分為三類。首先，『揚顯』下面的兩句，是缺少了第一點（弘揚教法）。行儀謂行事軌式。以像末之教不顯行儀。安能久住。匡謂正其訛駁。攝謂持之久永。垂下二句闕第二也。以後學無知若非師範。進道無由尋即法也。『行儀』指的是行事的規範和儀式。因為末法時期的教法如果不彰顯行儀，怎麼能夠長久住世呢？『匡』指的是糾正那些訛誤和駁雜之處，『攝』指的是保持教法的長久流傳。『垂』下面的兩句，是缺少了第二點（訓導開導初學者）。因為後來的學習者沒有知識，如果沒有好的師範，進修佛道就沒有途徑，也就是無法尋找到正法。紐下二句闕第三也。玄綱大表並喻律乘。紐謂接續。既即已也。樹字上呼顛即是倒。此二句舉喻雖別所顯義『紐』下面的兩句，是缺少了第三點（扶持那些已經衰敗的教法）。『玄綱』和『大表』都是比喻律宗。『紐』指的是接續。『既』就是已經的意思。『樹』字上面所說的『顛』，就是倒下的意思。這兩句所舉的例子雖然不同，但是所要表達的意義

【English Translation】 English version A general account of the decline and errors in the teachings of both lands. The West (India) is not separately described below, as that is not the focus here. The intention is to clarify the emergence and writings in this land (China), as the influence of predecessors led to the current situation, thus indicating the reason. 『Zhen Ling』 (震嶺) – 『Zhen』 (震) is an abbreviation of a Sanskrit word. 『Ling』 (嶺) is a general term for a land area, like how secular prefectures and counties often use rivers and mountains as collective names. Furthermore, as explained, 『Zhen Ling receives the conditions,』 indicating the beginning of receiving precepts in Dongxia (東夏, China). Also, in the biographies of monks, it is praised of Dharma Master Tan Yan (曇延) that 『Zhen Ling widely marks the Dharma Lord of the bequeathed teachings.』 It is known that the title 『Zhen Ling』 simply refers to this land (China), without the need for forced interpretations (the old saying that 『Guo Ling』 (國嶺) are two marks, 『Zhen』 being this land and 『Ling』 being the Pamir Mountains, is incorrect). Fully stated, 『Zhen Dan』 (震旦) is also called 『Zhen Dan』 (真丹), which translates to the Han land (China). 『Those who transmit the teachings』 refers to those who propagate the Dharma. 『Nine generations』 refers to the nine generations from the initial transmission of Buddhism during the reign of Emperor Ming of the Later Han Dynasty to the emergence of the ancestral masters of the Great Tang Dynasty (Later Han, Wei, Jin, Song, Qi, Liang, Chen, Sui, Tang). 『To emerge from the grass is called outstanding.』『To surpass the crowd is called extraordinary』 (from Mencius, where You Ruo praised Confucius, saying, 『He emerges from his kind and stands out from his group. Since the beginning of mankind, there has never been anyone as great as Confucius.』 This is borrowed here). Matters arising from one's own ideas are called wisdom and skill. This clarifies that the previous masters arbitrarily made decisions without relying on the correct teachings. The first sentence highlights their brilliance, while the second sentence criticizes their self-centeredness. Listing the faults, generally speaking, the duties of transmitting the teachings are no more than three: first, to propagate the Dharma; second, to instruct and guide beginners; and third, to support those teachings that have declined. Now, observing the past generations, these three matters have never been discussed. Therefore, it is concluded below that these faults can be examined and evaluated in detail. In reality, it means that these faults cannot be examined and evaluated in detail. Thus, the text categorizes these faults into three types. First, the two sentences below 『to propagate and reveal』 are missing the first point (propagating the Dharma). 『Conduct and rituals』 refers to the norms and ceremonies of conduct. Because the teachings of the Dharma-ending Age do not emphasize conduct and rituals, how can they last long? 『To rectify』 refers to correcting errors and impurities, and 『to maintain』 refers to preserving the teachings for a long time. The two sentences below 『to bequeath』 are missing the second point (instructing and guiding beginners). Because later learners are ignorant, if there are no good teachers, there is no way to advance in the path, which means there is no way to find the correct Dharma. The two sentences below 『to connect』 are missing the third point (supporting those teachings that have declined). 『Profound principles』 and 『great manifestations』 are both metaphors for the Vinaya school. 『To connect』 refers to continuing. 『Already』 means already. The 『fallen』 mentioned above the word 『tree』 means fallen. Although the examples given in these two sentences are different, the meaning they want to express

同。結示中上句躡前智術。既無典據。故云憑虛。下句躡上三事不能詳評。故曰難為。以即用也。形謂構其相狀。聲即發其言詞。露潔猶言顯白也。任情虛說無教照對故易。軌行實事是非外彰故難。上約虛實相對釋次就理事釋者。有解云。上句指虛通理性。即經論之學。下句明軌範事相。即毗尼之教。彼引僧傳。僧休法師聽洪律師講四分律。三十餘遍顧諸徒曰。予聽涉多矣。至於經論一遍入神。今聽律部逾增逾暗。豈非理可虛求事難通會乎(又引戰國策云。畫鬼魅者易為巧。圖犬馬者難為功。又云。淄州名恪律師親問南山。即以此對。未知何出)。此謂諸師談經說理無不精窮。考律行事未能決白。此釋可取故兩存焉。次彰講解。斥學解中初科又二。初至繁濫正敘執文。上二句標執。下二句顯過。前修即指前代諸師。律藏且據本宗一部。每有行事必據誠文。雖是實錄然由年代渺邈五師捃拾。翻譯失旨抄寫錯漏。致有殘缺不了之文。今家則用文義決通。如下所標律文不了是也。寄緣猶附事也。良即訓實以文害事。故有繁濫(如依律羯磨各差五德。有覆不開懺重。夏竟解界二十八人不足數四人捨墮之類)。加以下次明兼生妄計。初句標過濫之源為學有二。一須研味精詳。二必聞見廣博。既乖此二故多虛謬。臆下三句出其過相

【現代漢語翻譯】現代漢語譯本：同。總結指示中，上句承接前文的『智術』，因為沒有典籍依據，所以說是『憑虛』。下句承接上文所說的三件事，因為不能詳細評判，所以說是『難為』，意為即時應用。『形』是指構造事物的相狀，『聲』是指發出言語詞句。『露潔』就像是說顯露明白。隨性虛構，因為沒有教義對照，所以容易；遵循規範行事，因為是非明顯，所以困難。上面是就虛實相對而言解釋的，下面是就事理而言解釋的。有一種解釋說，上句指的是虛通理性，也就是經論之學；下句說明軌範事相，也就是毗尼（Vinaya）之教。他們引用《僧傳》中的例子，僧休法師聽洪律師講解《四分律》三十多遍，回頭對他的弟子們說：『我聽得很多了，聽經論一遍就能領會精神，現在聽律部卻越聽越糊塗，難道不是因為理可以憑空尋求，而事難以通達領會嗎？』（又引用《戰國策》說：『畫鬼魅容易畫得巧妙，畫犬馬難以畫得逼真。』又說淄州名律師恪親自問南山律師，就是用這個來作對比，不知道出自哪裡）。這是說各位法師談經說理沒有不精通的，但考察律法行事卻不能明確決斷。這種解釋可以採納，所以兩種都保留下來。接下來彰顯講解，斥責學解中的第一科，又分為兩部分。從『初至繁濫』是正式敘述執著于文字。上面兩句標明執著，下面兩句顯示過失。『前修』指的是前代的各位法師。『律藏』且以本宗的一部律藏為例。每當有行事，必定依據真實的經文。雖然是真實的記錄，但由於年代久遠，經過五師的捃拾，翻譯失誤，抄寫錯誤，導致有殘缺不全的文字。現在的法師則用文義來決斷通達，如下面所說的律文不明確就是這樣。『寄緣』就是附著於事情。『良』就是訓釋真實，因為用文字來損害事情，所以有繁瑣氾濫（例如依照律法羯磨，各自缺少五德，有覆藏不開懺悔的重罪，夏季結束時解界二十八人不足，數四人捨墮之類）。加上下面接下來闡明兼帶產生虛妄的計度。第一句標明過失氾濫的根源，為學有兩種，一是必須研味精詳，二是必須聞見廣博。既然違背了這兩點，所以多有虛假謬誤。『臆』下面的三句說明他們的過失相狀。

【English Translation】 English version: Same. In the concluding instruction, the first sentence follows the previous 'intellectual skills' (Zhi Shu 智術), and because there is no textual basis, it is said to be 'based on emptiness' (ping xu 憑虛). The second sentence follows the three matters mentioned above, and because they cannot be judged in detail, it is said to be 'difficult to do' (nan wei 難為), meaning immediate application. 'Form' (xing 形) refers to constructing the appearance of things, and 'sound' (sheng 聲) refers to uttering words and phrases. 'Revealed purity' (lu jie 露潔) is like saying revealing clearly. Random fabrication is easy because there is no doctrinal comparison; following norms and acting is difficult because right and wrong are obvious. The above is explained in terms of the relative emptiness and reality, and the following is explained in terms of matters and principles. One explanation says that the first sentence refers to the emptiness that penetrates reason, which is the study of sutras and treatises; the second sentence explains the norms and appearances of things, which is the teaching of Vinaya (Pi Ni 毗尼). They cite the example in the 'Biographies of Monks' (Seng Zhuan 僧傳), where Dharma Master Sengxiu listened to Lawyer Hong explain the 'Four-Part Vinaya' (Si Fen Lu 四分律) more than thirty times, and turned to his disciples and said, 'I have listened a lot, and I can understand the spirit after listening to the sutras and treatises once, but now I am more and more confused after listening to the Vinaya, isn't it because reason can be sought out of thin air, but things are difficult to understand?' (It also quotes 'Strategies of the Warring States' (Zhan Guo Ce 戰國策) saying: 'It is easy to draw ghosts and monsters skillfully, but it is difficult to draw dogs and horses realistically.' It also says that the famous lawyer Ke of Zizhou personally asked Lawyer Nanshan, and used this as a comparison, but it is not known where it came from). This means that all the Dharma masters are proficient in discussing sutras and explaining principles, but they cannot clearly judge the examination of the Vinaya practices. This explanation can be adopted, so both are retained. Next, it highlights the explanation and criticizes the first section of learning and understanding, which is divided into two parts. From 'beginning to proliferation' (chu zhi fan lan 初至繁濫) is the formal narration of clinging to the text. The above two sentences indicate clinging, and the following two sentences show faults. 'Previous practitioners' (qian xiu 前修) refers to the Dharma masters of the previous generations. 'Vinaya Pitaka' (Lu Zang 律藏) is taken as an example of one Vinaya Pitaka of this sect. Whenever there is a practice, it must be based on the true scriptures. Although it is a true record, due to the long history, after the collection of the five masters (wu shi jun shi 五師捃拾), translation errors, and transcription errors, there are incomplete texts. The current Dharma masters use the meaning of the text to judge and understand, as the Vinaya text mentioned below is unclear. 'Relying on conditions' (ji yuan 寄緣) is to attach to things. 'Liang' (良) is to interpret the truth, because using words to harm things, there is proliferation (such as according to the Vinaya Karma, each lacking the five virtues, there is a serious crime of concealing and not confessing, at the end of summer, the boundary is dissolved with insufficient twenty-eight people, counting four people abandoning, etc.). In addition, the following clarifies the accompanying generation of false calculations. The first sentence marks the source of the proliferation of faults, there are two types of learning, one must be carefully studied in detail, and the other must be widely heard and seen. Since these two points are violated, there are many false errors. The three sentences below 'opinion' (yi 臆) explain their faults.

。臆即胸臆言其任意。尤即訓甚(如手持衣藥執臥具為越褥之類)。取類者或引類例有乖(如小界立相引僧祇舍衣界一尋為例。無衣缽得戒以破戒和尚四句為例等)。或取流類不等(如用僧祇加衣法。及用解大界解小界羯磨而解戒場等)。隨聞即用不究可否。故云寡討論也。愚執畢身不能遷善。故云生常計也。寡即訓少集即是聚。言其多也。次科有二。上明辨罪據別行也。下云眾網約僧事也。釁戾皆目于罪。展轉增多各據一見。故曰倍分(加盜僧物得重而言犯蘭。無知得提例判為吉。此則以重為輕。盜畜物犯吉而斷犯夷。捨墮物貿新衣得吉而云犯提。此謂以輕為重也)。僧事中如僧網治罰說戒自恣受曰懺罪諸餘眾務。一方行化立法須通。任情則事派千差。依教則理歸一揆。既迷教旨義無所憑。朋黨者則同。憎嫉者故異。世途目擊今古皆然。故云同異等。區亦分也。三中因前異計執諍紛紜。是非難定遲疑不決。故推博學深識方能裁斷。文中初二句簡其堪能。上句明精窮律藏教有廢興。偏局之者固執成諍。下句明評量諸師。釋說多異後進未達取捨莫從。必具二能方堪此任。故云自非等。孰能下顯餘人不能。辟即開也。重疑者謂展轉生疑。如執夏中不得解界。人已生疑。因又疑曰。必若解之為成夏否。又如執一夏三度受日。

【現代漢語翻譯】臆即胸臆，意指任意而為。尤即訓甚（例如手持衣藥、執臥具為越褥之類）。取類者或引類例有乖（例如小界立相，引用僧祇舍衣界一尋為例；無衣缽得戒，以破戒和尚四句為例等）。或取流類不等（例如用僧祇加衣法，及用解大界解小界羯磨而解戒場等）。隨聞即用，不究可否，所以說寡討論。愚昧固執，終身不能改過遷善，所以說生常計。寡即訓少，集即是聚，言其多也。其次科有二。上文說明辨罪要根據別行。下文說眾網約束僧事。釁戾都指罪過。輾轉增多，各自堅持己見，所以說倍分（例如加盜僧物得重罪而言犯蘭，無知得提例判為吉，這是以重為輕；盜畜物犯吉而斷犯夷，捨墮物貿新衣得吉而說犯提，這便是以輕為重）。僧事中，如僧網治罰、說戒、自恣、受日懺罪以及其他眾務，一方行化立法必須通達。任憑己意則事端千差萬別，依照教義則道理歸於一致。既然迷惑于教旨，便義無所憑。朋黨者則意見相同，憎恨嫉妒者則意見相異。世間之事，目睹今古皆是如此，所以說同異等。區也即是分。第三段中，因為之前的異計執著，爭論紛紛，是非難定，遲疑不決，所以推舉博學深識的人才能裁決。文中前兩句簡述其堪能。上句說明精通律藏，知道教法的興衰，偏執一端的人固執己見而造成爭論。下句說明評量諸位法師的解釋，說法多有不同，後進之人未達真諦，不知如何取捨。必須具備這兩種能力才能勝任此事，所以說自非等。孰能下文顯示其他人不能勝任。辟即開導。重疑是指輾轉產生懷疑。例如執著于夏中不得解界，人們已經產生懷疑，因此又懷疑說，如果一定要解界，是否會因此不成夏？又如執著於一夏三度受日。

【English Translation】『臆』 (Yi) refers to one's own opinion, implying acting arbitrarily. 『尤』 (You) means 『especially』 or 『to a great extent』 (like holding robes, medicine, or bedding, which is considered stepping over the mat). Those who draw analogies may cite inappropriate examples (such as establishing boundaries in a small area, citing the Sanghika's (Sanghika - belonging to the Sangha) example of a one-span robe boundary; or using the four sentences of a monk who has broken the precepts as an example for receiving precepts without robes and bowls). Or they may draw unequal analogies (such as using the Sanghika's method of adding robes, or using the karma (Karma - action driven by intention which leads to future consequences) for dissolving large and small boundaries to dissolve the precept platform). They apply what they hear immediately without investigating whether it is appropriate, hence the saying 『few discussions.』 Foolishly clinging to their views, they cannot improve themselves throughout their lives, hence the saying 『constant planning.』『寡』 (Gua) means 『few,』 and 『集』 (Ji) means 『gathering,』 indicating many. The next section has two parts. The first part explains that judging offenses requires separate actions as a basis. The second part says that the monastic rules restrain monastic affairs. 『釁戾』 (Xinli) both refer to offenses. Multiplying and increasing, each adheres to their own view, hence the saying 『doubled division』 (for example, adding the offense of stealing monastic property results in a heavier punishment, while unknowingly committing an offense is judged as auspicious, which is taking the heavy as light; stealing animal property is judged as auspicious but is ruled as Parajika (Parajika - one of the most serious offenses in Buddhism, resulting in expulsion from the monastic community), while trading old robes for new ones is judged as auspicious but is said to be a Sekhiya (Sekhiya - rules of etiquette for monks), which is taking the light as heavy). In monastic affairs, such as monastic rules governing punishment, reciting precepts, self-surrender, receiving days of repentance, and other monastic duties, one must be well-versed in both practicing and establishing laws. Following one's own will leads to thousands of differences, while following the teachings leads to unity in principle. Since they are confused about the essence of the teachings, they have nothing to rely on. Those who are in factions agree with each other, while those who hate and are jealous disagree. This is how things are in the world, both now and in the past, hence the saying 『same and different, etc.』『區』 (Qu) also means 『division.』 In the third section, because of the previous differing views and clinging, disputes arise, right and wrong are difficult to determine, and decisions are delayed, so those who are learned and deeply knowledgeable are recommended to make judgments. The first two sentences in the text briefly describe their capabilities. The first sentence explains that being proficient in the Vinaya Pitaka (Vinaya Pitaka - the collection of Buddhist texts containing the rules and regulations for monks and nuns) knows the rise and fall of the teachings, and those who are biased and narrow-minded stubbornly cling to their views, causing disputes. The second sentence explains that evaluating the explanations of various teachers, there are many different interpretations, and later generations who have not reached the truth do not know how to choose. One must possess both of these abilities to be qualified for this task, hence the saying 『unless, etc.』『孰能』 (Shu Neng) below shows that others are not capable. 『辟』 (Pi) means to open up or enlighten. 『重疑』 (Chong Yi) refers to generating doubts repeatedly. For example, clinging to the idea that boundaries cannot be dissolved during the summer retreat, people have already generated doubts, and therefore they doubt again, saying, 『If we must dissolve the boundaries, will it prevent us from completing the summer retreat?』 Or, like clinging to the idea of receiving days three times in one summer retreat.

疑雲。必欲重受為失夏耶。又如小界立相疑雲。必行受戒為得戒否。略舉數端以遣文相。凡此之類隨時引之。大論疑者事既不明。任運滋廣故云重疑。遣猶除也。累字去呼謂滯礙也。心既有疑事即成礙。人無不爾故云通也。或作罪累釋者。如執夏末受日十五限滿不還成夏。又七日藥開無內宿盜常住物。令奪取等足使人疑。依行有罪必決其疑。則令離過故云遣也。此二句對上考諸說虛實。括下二句對上統教意廢興。部執且指五部。五師情見嶽立不同。若偏守一宗則必成諍論。故須統括考校異同。斟量取捨方明行事。故云爾也。與字平呼即語詞也(此四句二事。古作四義釋者非)。次明撰集。別斥中初科上二字傷嘆。前下敘其虛費。上二句總示所出。遺記者通目疏鈔。如第十門具列者是。下二句別列非相。言止論者貫下兩句。謂撰疏者但相廢立。作鈔者唯逞難問。更無他意故也。如義鈔兩疏時或引之是也。問此中既斥彼那引之。答此明行事故須奪破。彼演義章不妨引用。又古文極繁彼唯摘要。取其少分以辨是非。所以義鈔題云拾毗尼義是也。至下斥其失宗。行事訓蒙毗尼宗體于茲既失。余不足言。今鈔首題即彰此意。高超遠古深契佛心。紐絕扶顛誠在於此。是以諸篇演布唯存行事為宗。隨處提撕專以訓蒙為意。咨爾來學勿

【現代漢語翻譯】現代漢語譯本疑雲：如果一定要重新受戒，是否意味著之前結夏安居（Vassa，雨季安居）的失效？又如，在小界（simābandha，戒場）內設立界相時產生疑問：是否必須重新受戒才能獲得戒體？這裡略舉幾例以消除文字上的疑惑。凡此種種，都可以隨時引用這些例子。在《大論》（Mahā-Prajñāpāramitopadeśa，大智度論）中，『疑』指的是事情不明確，任其發展就會滋生蔓延，所以說是『重疑』。『遣』的意思是消除。『累』字讀作lěi，指的是滯礙。心中有疑慮，事情就會成為障礙，人人都如此，所以說是『通』。或者有人將『累』解釋為罪過。例如，如果執著于結夏安居結束時，沒有在十五日期限內歸還所受之物，就會構成破夏（失去安居資格）。又如，七日藥（允許比丘儲存七天的藥品）開許期間，私自拿取或指使他人盜取常住（僧團共有）之物等行為，都足以使人產生疑慮。依據戒律行事，如果存在罪過，必須果斷地消除疑慮，才能遠離過失，所以說是『遣』。這兩句（『考諸說虛實，括下二句對上統教意廢興』）是針對上文考察各種說法的虛實。接下來的兩句（『部執且指五部，五師情見嶽立不同』）是針對上文統攝佛教的教義興衰。『部執』指的是五部（佛教部派），五位論師的情見如同山嶽般各自聳立，互不相同。如果偏執于某一宗派，必然會引發諍論。因此，必須統括考察各種異同，斟酌取捨，才能明瞭行事。所以說是『爾』。『與』字讀作yǔ，是語氣詞。（這四句包含兩件事，古人將其解釋為四種含義是不對的。）接下來闡明撰集。首先用『傷嘆』二字批評中初科（律宗的衰落）。前面敘述了（律宗的）虛耗。上面兩句總括地說明了（律宗衰落的）原因。『遺記者』泛指疏鈔（對戒律的註釋）。例如第十門中詳細列舉了各種疏鈔。下面兩句分別列舉了非正統的觀點。『言止論者』貫穿下面的兩句，指的是撰寫疏的人只是相互廢立，作鈔的人只是逞能發問，沒有其他用意。例如義鈔和兩疏有時會引用這些觀點。有人問：既然這裡批評了他們，為什麼還要引用他們的觀點？回答：這裡是爲了闡明行事，所以必須破除錯誤的觀點。他們闡述義理時，不妨引用。而且古文非常繁瑣，他們只是摘要，取其少部分來辨別是非。所以義鈔的題目寫著『拾毗尼義』。直到下面批評他們喪失了宗義。行事訓蒙（指導實踐，啓蒙初學），毗尼宗體（戒律的根本）在這裡已經喪失，其他的就不足為道了。如今鈔的首題就彰顯了這個意思：高超遠古，深刻契合佛心，扭轉頹勢，扶正傾倒，實在就在於此。因此，各篇的演布都以行事為宗旨，隨時提醒，專門以啓蒙為目的。希望你們這些來學習的人不要……

【English Translation】 English version Doubt: If one must receive ordination again, does it mean that the previous Vassa (rain retreat) is invalidated? Also, if doubts arise when establishing the boundary markers (simābandha) in a small boundary (ordination site), is it necessary to receive ordination again to obtain the precepts? Here are a few examples to dispel doubts regarding the wording. All such examples can be cited as needed. In the Mahā-Prajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), 'doubt' refers to matters that are unclear, and allowing them to develop will breed and spread, hence the term 'repeated doubt'. 'Dispelling' means to eliminate. The word 'accumulated' (累, lěi) refers to hindrance. When there is doubt in the mind, matters become obstacles, and this is true for everyone, hence the term 'universal'. Or some interpret 'accumulated' as sin. For example, if one is attached to the end of the Vassa and fails to return what was received within the fifteen-day limit, it constitutes breaking the Vassa (losing the qualification for the retreat). Also, during the seven-day medicine allowance (allowing monks to store medicine for seven days), privately taking or instructing others to steal property belonging to the Sangha (the monastic community) is sufficient to cause doubt. According to the precepts, if there is sin, one must decisively eliminate the doubt in order to stay away from faults, hence the term 'dispelling'. These two sentences ('examine the truth and falsehood of various theories, and the following two sentences summarize the rise and fall of Buddhist teachings') are aimed at examining the truth and falsehood of various theories mentioned above. The following two sentences ('sectarian adherence refers to the five schools, and the views of the five teachers stand like mountains') are aimed at summarizing the rise and fall of Buddhist teachings mentioned above. 'Sectarian adherence' refers to the five schools (of Buddhism), and the views of the five teachers stand like mountains, each different from the other. If one is biased towards a certain sect, it will inevitably lead to disputes. Therefore, it is necessary to comprehensively examine the various similarities and differences, and carefully consider what to adopt and discard in order to understand the practice. Hence the term 'so'. The word 'and' (與, yǔ) is a modal particle. (These four sentences contain two matters; the ancients' interpretation of them as four meanings is incorrect.) Next, it clarifies the compilation. First, the words 'lament and sigh' criticize the decline of the Vinaya school. The preceding describes the wastefulness (of the Vinaya school). The two sentences above summarize the reasons for the decline (of the Vinaya school). 'The recorders of omissions' generally refers to commentaries (on the precepts). For example, the tenth chapter lists various commentaries in detail. The following two sentences list unorthodox views separately. 'Those who only discuss' runs through the following two sentences, referring to those who write commentaries only to establish and abolish each other's views, and those who write notes only to show off their ability to ask difficult questions, without any other intention. For example, the Righteous Commentary and the two commentaries sometimes cite these views. Someone asks: Since you criticize them here, why do you still cite their views? The answer is: Here, it is to clarify the practice, so it is necessary to break through the wrong views. When they explain the principles, it is okay to cite them. Moreover, the ancient texts are very cumbersome, and they only summarize them, taking a small part to distinguish right from wrong. Therefore, the title of the Righteous Commentary is written as 'Picking up the Meaning of the Vinaya'. Until the following criticizes them for losing the meaning of the sect. Practice and instruction (guiding practice, enlightening beginners), the essence of the Vinaya school (the foundation of the precepts) has been lost here, and the rest is not worth mentioning. Now the title of the note reveals this meaning: surpassing the ancient times, deeply in line with the Buddha's mind, reversing the decline, and supporting the fall, it is really here. Therefore, the unfolding of each chapter takes practice as its purpose, reminding at any time, and specializing in enlightenment as its purpose. I hope you who come to study do not...

負祖恩。言世事者謂是世中合行之事。非世俗之事也。準下撰述一十六師。今云百無一者泛舉至多。以明至少猶不可得。言都無所取也。次義集者即諸本羯磨。以羯磨文散在廣律。並以義類集結成篇。故云文在義集。如今隨機羯磨。亦稱撰集。又業疏中召出羯磨人為集法者。皆可證矣。此科文意為遮后疑。恐云上斥疏鈔繁費乖宗。且諸本羯磨直顯行事如何。上云百無一本。無乃誣彼先賢耶。今雖許有還成無用。言時有者明其不多也。銳懷者美其敏利也。即目鎧諦光愿四師。上標人法或下指過。初二句即光愿二本。光本多以義求。愿本廣引緣據。詞繁事隱不濟時用故云多列等。閑緩非要謂之遊詞。好廣者樂從。尚簡者不顧故云逗機未足。逗猶濟也。次單題下即鎧諦二本。上二句斥文略。題即書寫。彼唯出法不辨緣成。故云莫宣猶言不述也。下二句明無用。既不曉成敗。加被無功故云依文等。故業疏序中總斥四本云。增減繁略互見得失等(昔來所釋都無所曉)。總斥中通前疏鈔及以義集。故云並也。碎謂文無章節。亂謂義非倫序。所以下二句對上文碎。故難尋求。次二句對上義亂。故難領會。第二明今述作。初文為二。初明覽古。聽采暇者在首師講席習學之時。顧眄者明非正學也(回觀曰顧。斜視曰眄。音面)。群篇通指

【現代漢語翻譯】現代漢語譯本辜負了佛祖的恩德。所說的『世事』，指的是世間應該奉行的事，而不是世俗之事。參照下面所撰述的十六位律師的著作，現在說『百無一』，是泛指極多，用來說明至少連一個可取的都沒有，意思是完全沒有可取之處。其次，『義集』指的是各種羯磨（Karma，行為、業力）的彙編。因為羯磨文散落在廣律（Vinaya，佛教戒律）中，所以按照義理類別彙集編纂成篇，因此說『文在義集』。如今的《隨機羯磨》也稱為『撰集』。而且《業疏》中召集羯磨人作為集法者，都可以作為佐證。這段科文的用意是爲了消除後人的疑惑，恐怕有人會說上面批評疏鈔（對經文的註解）繁瑣耗費，違背了宗旨，而且各本羯磨直接顯示行事如何，上面卻說『百無一本』，豈不是誣衊了先賢嗎？現在即使承認有，也還是成了無用之物。說『時有』，是說明其數量不多。『銳懷』是讚美其敏捷聰慧，指的是目鎧（Mu Kai）、諦（Di）、光（Guang）、愿（Yuan）四位律師。上面標明人法，或者下面指出過失。最初兩句指的是光律師和愿律師的著作。光律師的著作大多以義理來探求，愿律師的著作廣泛引用緣由依據，文辭繁瑣，事理隱晦，不能濟助時用，所以說『多列』等等。閑散緩慢，並非必要的內容，稱之為『游詞』。喜好廣博的人樂於採納，崇尚簡略的人不予顧及，所以說『逗機未足』，『逗』就是『濟』的意思。其次，『單題』下面指的是鎧律師和諦律師的著作。上面兩句批評其文辭簡略。『題』就是書寫。他們的著作只列出法，不辨明緣由，所以說『莫宣』，相當於『不述』。下面兩句說明其無用。既然不瞭解成敗，加持庇佑也就沒有功效，所以說『依文』等等。所以《業疏序》中總共批評四本著作說：『增減繁略，互見得失』等等（以前的解釋都不能理解）。總的批評中包括了之前的疏鈔以及義集，所以說『並也』。『碎』是指文章沒有章節，『亂』是指義理沒有倫次條理。所以下面兩句對應上面的『文碎』，所以難以尋求。其次兩句對應上面的『義亂』，所以難以領會。第二部分說明現在的著述。最初的文分為兩部分。首先說明博覽古籍。『聽采暇者』，在首師講席習學的時候。『顧眄者』，說明並非正規的學習（回頭看叫做『顧』，斜眼看叫做『眄』）。『群篇』泛指各種著作。

【English Translation】 English version Failed to repay the Buddha's kindness. When speaking of 'worldly matters,' it refers to things that should be practiced in the world, not secular affairs. Referring to the sixteen masters whose works are mentioned below, now saying 'not even one in a hundred' is a general expression indicating a very large number, used to illustrate that at least not even one acceptable one can be found, meaning there is absolutely nothing of value. Next, 'Yi Ji' (義集, Collection of Meanings) refers to various compilations of Karma (羯磨, actions, deeds, or volitional activities). Because Karma texts are scattered throughout the extensive Vinaya (廣律, monastic rules), they are compiled into chapters according to their meanings, hence the saying 'the text is in Yi Ji.' The current 'Random Karma' (隨機羯磨) is also called 'Zhuan Ji' (撰集, compiled collection). Moreover, the summoning of Karma practitioners as Dharma collectors in 'Ye Shu' (業疏, Commentary on Karma) can all serve as evidence. The intention of this section is to dispel later doubts, lest someone say that the above criticism of the commentaries (疏鈔, commentaries on scriptures) is cumbersome and wasteful, violating the principles, and that the various Karma texts directly show how to practice, yet the above says 'not even one in a hundred,' wouldn't that be slandering the former sages? Now, even if it is acknowledged that they exist, they still become useless. Saying 'sometimes exist' indicates that their number is not large. 'Sharp mind' praises their quickness and intelligence, referring to the four masters Mu Kai (目鎧), Di (諦), Guang (光), and Yuan (愿). The above marks the people and Dharma, or the following points out the faults. The first two sentences refer to the works of Master Guang and Master Yuan. Master Guang's works mostly seek through meaning, while Master Yuan's works extensively cite causes and evidence. The words are cumbersome, the principles are obscure, and they cannot help in practical use, hence the saying 'many listed' and so on. Leisurely and slow, non-essential content is called 'idle words.' Those who like breadth are happy to adopt it, while those who value simplicity do not care about it, so it is said 'not enough to suit the occasion,' 'suit' means 'help.' Next, 'single title' below refers to the works of Master Kai and Master Di. The above two sentences criticize the brevity of the text. 'Title' means writing. Their works only present the Dharma, without distinguishing the causes, so it is said 'Mo Xuan' (莫宣, not declared), equivalent to 'not described.' The following two sentences explain its uselessness. Since they do not understand success or failure, blessing and protection are ineffective, so it is said 'according to the text' and so on. Therefore, the 'Preface to Ye Shu' generally criticizes four works, saying: 'Increase and decrease, complexity and simplicity, mutual gains and losses,' etc. (The previous explanations could not be understood). The general criticism includes the previous commentaries and Yi Ji, hence the saying 'also.' 'Fragmented' means that the article has no chapters, 'chaotic' means that the meaning has no order. Therefore, the following two sentences correspond to the above 'text fragmented,' so it is difficult to seek. The next two sentences correspond to the above 'meaning chaotic,' so it is difficult to understand. The second part explains the current writing. The initial text is divided into two parts. First, explain the extensive reading of ancient books. 'Listening and collecting leisure,' when studying in the lecture hall of the head teacher. 'Looking around,' indicating that it is not formal learning (looking back is called 'looking', squinting is called 'glancing'). 'Many articles' generally refers to various works.

前代所流也。撰集雖眾一無可取故曰通非等。屬音燭訓當。非當意者不契祖心也。上句示無取下句出所以。問劣則可爾優何不契。答以群篇中優劣互見。優雖有取劣不可存。欲得全優未之有也。云非屬意其義如斯。慈訓所興良由於此。斐然下次明撰述。斐然者文章駁雜之貌。次出論語(孔子在陳思魯乃云。吾黨之小子狂簡斐然成章)。作命即撰文。命謂典章之異號。即目今鈔也(論語云。為命裨諶草創之等。正義曰。命謂政令之詞為即作也)。直筆者即后批云不事虬文。此有三意。一顯行事故。二被新學故。三彰謙意故。具謂委陳行相。舒謂演布文詞。一部之文盡於此句(有科此為刪四分繁。包下為引他文補非也)。次科引用中為二。先列所引文有四句。初句統收諸律。即五十祇等。次句收大小乘經。經中談律名為隨經之律。故云隨說。第三收大小乘論。第四總諸師疏鈔及布薩儀高僧傳師資傳寺誥等。此之四句括盡一部引用之文。是則貫攝兩乘囊包三藏。遺編雜集[怡-臺+(替-曰+貝)]聚成宗。以鈔標題義見於此。搜下次明取捨。又二初二句取捨三藏。搜謂摘取駁即簡除。言同異者初約本宗他部。同異相對以明搜駁有四句。一與本宗同故搜(十誦持衣加藥諸部不足數人。婆論三衣局量。五分通量。母論轉欲之類

【現代漢語翻譯】現代漢語譯本前代流傳下來的東西。即使彙集了很多，也沒有什麼可取之處，所以說『通非等』。校正讀音，解釋字義，如果意思不恰當，就是不符合祖師的心意。上一句表明沒有可取之處，下一句說明原因。問：差的可以說不行，好的為什麼不符合（祖師的）心意？回答說，因為在眾多篇章中，好的壞的互相摻雜。好的雖然有可取之處，但壞的不能保留。想要全部都是好的，是沒有的。說『非屬意』，就是這個意思。慈悲的教誨興起，實在是由於這個原因。『斐然』下面說明撰述的情況。『斐然』是文章駁雜的樣子。下面引用《論語》（孔子在陳國思念魯國，說：『我的學生們狂放不羈，但文采斐然』）。『作命』就是撰寫文章。『命』是指典章的別稱，就是現在的手抄本（《論語》說：『擬定文辭，讓裨諶起草』等。正義說：『命是指政令的文辭，作就是起草』）。『直筆者』就是後面批註的『不追求華麗的文辭』。這裡有三重含義：一是顯示行事的原因；二是爲了適應新學；三是彰顯謙虛的意思。『具謂委陳行相』，是說詳細地陳述行事的形態。『舒謂演布文詞』，是說舒展開來，鋪陳文辭。一部書的文辭都包含在這句話里（有人認為這是刪減《四分律》的繁瑣，引用其他文章來補充，是不對的）。下面的科判將引用分為兩部分。先列出所引用的文章，有四句。第一句總括各種律，就是《五十祇律》等。第二句總括大小乘經典。經典中談論戒律的，稱為隨經之律，所以說『隨說』。第三句總括大小乘論。第四句總括諸位律師的疏、鈔，以及《布薩儀》、《高僧傳》、《師資傳》、《寺誥》等。這四句話概括了一部書所引用的文章。這就是貫穿攝取兩乘，囊括三藏。遺漏的篇章，雜亂的彙集，聚集在一起形成宗旨。以鈔的標題意義體現在這裡。『搜』下面說明取捨。又分為兩部分，前兩句是取捨三藏。『搜』是摘取，『駁』是簡除。說『同異』，首先是就本宗和他部而言。同異相對，來說明蒐集和駁斥，有四句。一是與本宗相同，所以蒐集（《十誦律》中，持衣、加藥等，其他部派不足人數。《婆論》中，三衣的尺寸有限制。《五分律》中，尺寸是通用的。《母論》中，轉欲等）。

【English Translation】 English version These are things that have been passed down from previous generations. Even if many are collected, there is nothing that can be taken, so it is said 'generally not equal'. Correct the pronunciation, explain the meaning of the words, if the meaning is not appropriate, it does not conform to the mind of the patriarch. The previous sentence indicates that there is nothing to take, and the next sentence explains the reason. Question: The bad ones can be said to be not good, why don't the good ones conform to (the patriarch's) mind? The answer is that because in many chapters, the good and the bad are mixed together. Although the good ones have something to take, the bad ones cannot be retained. Wanting all of them to be good is not possible. Saying 'not belonging to the intention' is what it means. The rise of compassionate teachings is really due to this reason. Below 'Fěirán' explains the situation of compilation. 'Fěirán' is the appearance of mixed and complicated writing. Below quotes the 'Analects' (Confucius missed Lu state in Chen state, said: 'My students are uninhibited, but their writing is brilliant'). 'Zuò mìng' is to write articles. 'Mìng' refers to another name for the code, which is the current manuscript ('Analects' says: 'Draft the wording, let Bìchén draft it', etc. Justice says: 'Mìng refers to the words of political orders, zuò is drafting'). 'Straight writing' is the later annotation 'not pursuing gorgeous writing'. There are three meanings here: one is to show the reason for the behavior; the second is to adapt to the new learning; and the third is to show the meaning of humility. 'Jù wèi wěi chén xíng xiàng' means to describe the form of behavior in detail. 'Shū wèi yǎn bù wén cí' means to spread out and elaborate on the writing. The writing of a book is contained in this sentence (some people think that this is to delete the cumbersome 'Four-Part Law' and cite other articles to supplement it, which is not right). The following section divides the citation into two parts. First list the cited articles, there are four sentences. The first sentence summarizes various precepts, such as the 'Fifty Gì Precepts', etc. The second sentence summarizes the Mahayana and Hinayana scriptures. Those who discuss precepts in the scriptures are called precepts following the scriptures, so it is said 'following the explanation'. The third sentence summarizes the Mahayana and Hinayana treatises. The fourth sentence summarizes the commentaries and notes of various lawyers, as well as the 'Poṣadha Ritual', 'Biographies of Eminent Monks', 'Biographies of Teachers and Disciples', 'Temple Proclamations', etc. These four sentences summarize the articles cited in a book. This is to penetrate and capture the two vehicles, and encompass the Tripitaka. The missing chapters, the miscellaneous collections, gathered together to form the purpose. The meaning of the title of the note is reflected here. Below 'Sōu' explains the selection. It is also divided into two parts, the first two sentences are the selection of the Tripitaka. 'Sōu' is to extract, 'bó' is to simplify. Saying 'same and different', first it is in terms of this sect and other departments. The same and different are relative, to explain the collection and rebuttal, there are four sentences. One is the same as this sect, so collect ('Ten Recitation Laws', holding clothes, adding medicine, etc., other departments are not enough people. In 'Vibhāṣā', the size of the three clothes is limited. In 'Five-Part Law', the size is universal. In 'Mātṛka', turning desire, etc.).

)。二同故駁(魚肉正食小教咸爾。今鈔用后廢之)。三與本宗異故搜(僧祇五人捨墮在眾自說欲。五分通結凈地諸部自然界量。母論略說戒等)。四異故駁(僧祇三遍說欲牒緣入欲。通夜會衣不立勢分。群部不開凈地。增加羯磨如是等例)。次就他部自明同異亦四句。一他部同故搜者(五分僧祇于上座前一一說欲。十誦多論盜畜物犯吉之類)。二同故駁(十誦善見無和尚得戒。僧祇十誦四重無重犯)。三他部異故搜(善見三衣內穿失法。婆論緣斷。雜寶藏俱盧舍五里。多論二里並取用之)。四異故駁(十誦受三十九夜。僧祇事訖。委如別行中尋之)。長見下取捨諸師文紀。何以知然。以三藏聖言豈論短濫。義可見矣。初二句明取者如下諸篇所引。疏鈔解釋問答多不標名。至於僧傳寺誥等各題本號。此明取文皆屬鈔攝(昔云補闕誤矣)。輔即助也。濫述下明舍。下諸篇中或直剪者。如雲七樹七間如義鈔廢立。或引破者忘成及界不開中。安居解界失夏等。又布薩儀中唱未受具人不清凈者出等。出要律儀禮敬捉衣角之類。若不剪除人情滯塞。故云成通意也。次體勢中初別列有四句。初句明繁者或作繁廣釋。上卷諸篇廣張行事。中卷盜戒離衣畜寶別眾食等。下卷二衣四藥導俗沙彌等。或作繁累釋。如結界唱相有場無場兩種大

【現代漢語翻譯】現代漢語譯本二、同樣的原因駁斥（魚肉正食小教咸爾。今鈔用后廢之）。三、因為與本宗不同而蒐集（僧祇五人捨墮在眾自說欲。五分通結凈地諸部自然界量。《母論》略說戒等）。四、因為不同而駁斥（僧祇三遍說欲牒緣入欲。通夜會衣不立勢分。群部不開凈地。增加羯磨如是等例）。其次就其他部派自身說明相同和不同，也有四句：一、其他部派相同的原因而蒐集（《五分律》、《僧祇律》于上座前一一說欲。《十誦律》、《多論》盜畜物犯吉之類）。二、因為相同而駁斥（《十誦律》、《善見律》無和尚得戒。《僧祇律》、《十誦律》四重無重犯）。三、其他部派不同的原因而蒐集（《善見律》三衣內穿失法。《婆論》緣斷。《雜寶藏經》俱盧舍五里。《多論》二里並取用之）。四、因為不同而駁斥（《十誦律》受三十九夜。《僧祇律》事訖。詳細情況如別行中尋找）。長見下取捨諸師文紀。何以知然？以三藏聖言豈論短濫？義可見矣。初二句明取者如下諸篇所引。疏鈔解釋問答多不標名。至於僧傳寺誥等各題本號。此明取文皆屬鈔攝（昔云補闕誤矣）。輔即助也。濫述下明舍。下諸篇中或直剪者。如雲七樹七間如義鈔廢立。或引破者忘成及界不開中。安居解界失夏等。又布薩儀中唱未受具人不清凈者出等。出要律儀禮敬捉衣角之類。若不剪除人情滯塞。故云成通意也。其次在體勢中，首先分別列出四句：第一句說明繁瑣，或者作繁廣解釋。上卷各篇廣泛鋪張行事。中卷盜戒、離衣、畜寶、別眾食等。下卷二衣、四藥、導俗沙彌等。或者作繁累解釋。例如結界唱相有場無場兩種大。

【English Translation】 English version Secondly, the same reason for refuting (fish and meat are proper food, according to the 'Small Teaching of Xian Er'. This commentary uses it but later abandons it). Thirdly, collecting because it is different from this school (according to 'Sengqi', five people commit 'she duo' (捨墮, forfeiture) and confess their desires in the assembly; 'Wufen' generally concludes pure land and various parts' natural boundaries; 'Maternal Treatise' briefly discusses precepts, etc.). Fourthly, refuting because it is different (according to 'Sengqi', desires are stated three times, reporting the cause to enter desire; 'Tongye Huiyi' does not establish 'shi fen' (勢分, power division); various parts do not open pure land; adding 'karma' (羯磨, action) and so on). Next, explaining the similarities and differences from other schools themselves also has four sentences: Firstly, collecting because other schools are the same (according to 'Wufen' and 'Sengqi', desires are stated one by one in front of the senior monk; 'Shisong' and 'Duolun' mention stealing and raising animals as committing 'ji' (吉, auspicious) offenses). Secondly, refuting because they are the same (according to 'Shisong' and 'Shanjian', one cannot receive precepts without a preceptor; according to 'Sengqi' and 'Shisong', there is no repeated offense for the four major offenses). Thirdly, collecting because other schools are different (according to 'Shanjian', wearing the three robes inside is a loss of dharma; according to 'P婆論', the condition is cut off; according to 'Miscellaneous Treasure Collection Sutra', 'juluoshe' (俱盧舍, measure of distance) is five 'li' (里, unit of distance); according to 'Duolun', two 'li' are both adopted). Fourthly, refuting because they are different (according to 'Shisong', receiving for thirty-nine nights; according to 'Sengqi', the matter is completed. Details can be found in other practices). The length sees the selection and abandonment of various teachers' texts. How do we know this? Because the words of the Three Treasures are not about shortcomings and abuses? The meaning is visible. The first two sentences explain that the takers are quoted in the following articles. The commentaries and notes explain that the questions and answers are mostly unnamed. As for the biographies of monks and temple proclamations, each has its own title. This shows that the texts taken are all included in the notes (it was a mistake to say it was a supplement in the past). 'Fu' means to assist. 'Abuse' means to abandon. In the following articles, some are directly cut, such as saying that seven trees and seven rooms are like the establishment and abolition of 'Yichao'. Or those who lead to destruction forget success and the boundary is not open. 'Anju' (安居, summer retreat) dissolves the boundary and loses summer, etc. Also, in the 'Pu Sa' (布薩, Uposatha) ceremony, singing that those who have not received full ordination are not pure, etc. Out of the essential etiquette, bowing and holding the corner of the robe, etc. If it is not cut off, people's feelings will be stagnant. Therefore, it is said to be a common intention. Next, in the body style, first list four sentences separately: The first sentence explains the complexity, or explains it as complexity and breadth. The articles in the upper volume widely spread the deeds. The middle volume includes stealing precepts, leaving clothes, raising treasures, separating food, etc. The lower volume includes two clothes, four medicines, guiding laymen and 'shami' (沙彌, novice), etc. Or explain it as cumbersome. For example, there are two kinds of large 'jie jie chang xiang' (結界唱相, boundary chanting phase), with or without a field.

界並先委示正唱復出。受戒遮難亦先釋相出衆。對眾復兩列之。說戒懺殘並前廣引諸教。然後還引前文排布儀式。上就當篇各明。若約別篇互望亦有此義。如結界篇重明集僧。又羯磨篇中複列集僧結界簡人受欲等。及受戒篇還述集僧等。釋相篇復明受戒具緣等。釋相對施兩出五觀食法等。如是併爲顯於行事不可闕略。即下所謂若略減取其梗概。用事恒有不足是也。第二略指者初約諸篇互指。如集僧指結界在。后結界指集僧如前。說戒指白眾在僧網。安居指五利如自恣。羯磨中簡眾與欲並指前篇。又各就當篇明者如足數中。指四儀別相廣如別眾。懺殘指覆藏如后。如此相指遍該一部。且舉一二。類謂同流從即訓順。如安居竟合明迦提五利。不欲更繁然夏竟受利與下自恣。同流相順故指如彼。余皆仿此。又釋。如無場大界已出結法。後有場大界即指如前。乃至加三衣法具出一法。余並例指。受日中出半月羯磨。已一月如前。此釋亦通不無其義。三文斷者如受欲中明說欲相。引五分僧祇文斷已續云義評等。下諸篇中義云義曰義詳義準等皆同此例(古解云云一無可取)。四徴詞者即推核之語。謂推核深隱必假問端。以為發起泛論問答為立賓主。賓則申疑推究。主則隨義決通。欲使言議相持教理明顯。一咨請問(即結界中諸問如

【現代漢語翻譯】現代漢語譯本界限劃定完畢后，先詳細地說明正確的唱誦方式，然後重新開始。講解受戒的遮難時，也先解釋相關的表相，然後讓受戒者從人群中出來。面對大眾，將遮難分為兩類進行說明。講解說戒和懺悔殘罪時，廣泛地引用各種教義。然後，再引用前面的經文，安排儀式的流程。以上是就每一篇的內容分別進行說明。如果從不同的篇章相互參照來看，也有這樣的意義。例如，在《結界篇》中，再次強調了集合僧眾的重要性。在《羯磨篇》中，又列出了集合僧眾、結界、篩選人員、接受同意等內容。在《受戒篇》中，也再次敘述了集合僧眾等內容。《釋相篇》中，又說明了受戒的各種具足因緣等。《釋相對施篇》中，兩次講解了五觀食法等。這些都是爲了表明在行事中不可缺少和省略的環節。這就是下面所說的，如果省略或減少，只取其梗概，那麼在行事中常常會有不足之處。第二點是略加指引，首先是指各篇之間相互指引。例如，集合僧眾指向了後面的結界，結界又指向了前面集合僧眾。說戒指向了《僧網經》中的白眾，安居指向了自恣中的五利。羯磨中篩選僧眾和給予同意，都指向了前面的篇章。另外，就每一篇的內容進行說明，例如在足數中，指向了四儀的差別相，詳細的內容在《別眾篇》中。懺悔殘罪指向了後面的覆藏。像這樣相互指引，遍及整部經典，這裡只是舉一兩個例子。類似的情況，都遵循相同的原則，即訓順。例如，安居結束后，應該說明迦提五利，但因為不想過於繁瑣，所以在夏季結束後接受利益，與下面的自恣相同。同流相順，所以指向那裡。其餘的都可以仿照這個例子。又如，沒有場地的大界已經說明了結界的方法，後面有場地的大界就指向了前面。乃至加上三衣法，只詳細說明一種，其餘的都參照指引。受日中指向了半月羯磨，已經一個月了，就像前面一樣。這樣的解釋也並非沒有道理。第三點是文句的斷開，例如在受欲中，詳細說明了說欲的相狀，引用了五分律和僧祇律的文句，然後斷開，接著說義評等。後面的篇章中，義云、義曰、義詳、義準等，都與此相同（古人的解釋沒有什麼可取的）。第四點是提問，也就是推究覈實的語言。意思是說，推究覈實深奧隱晦的內容，必須藉助提問的方式。以此來發起討論，泛泛而談的問答是爲了確立賓主關係。賓客提出疑問進行推究，主人則根據義理進行解答。目的是使言語議論相互支援，使教理更加明顯。一、咨請問（即結界中的各種提問，如……）

【English Translation】 English version After the boundary has been demarcated, first explain the correct way to chant in detail, and then start again. When explaining the obstacles to receiving precepts, first explain the related appearances, and then have the person receiving precepts come out from the crowd. Facing the public, explain the obstacles in two categories. When explaining the recitation of precepts and repentance of residual offenses, widely cite various teachings. Then, cite the previous scriptures to arrange the ritual process. The above is to explain the contents of each chapter separately. If viewed from the mutual reference of different chapters, there is also such meaning. For example, in the 'Boundary Chapter', the importance of gathering the Sangha is emphasized again. In the 'Karma Chapter', the contents of gathering the Sangha, demarcating the boundary, selecting personnel, and accepting consent are listed again. In the 'Precept Receiving Chapter', the gathering of the Sangha is also narrated again. In the 'Explanation of Appearances Chapter', the various complete causes and conditions for receiving precepts are explained again. In the 'Explanation of Appearance and Giving Chapter', the five contemplations of food are explained twice. These are all to show that the links that cannot be missing or omitted in practice. This is what is said below, if it is omitted or reduced, only taking its outline, then there will often be shortcomings in practice. The second point is to add a brief guide, first referring to the mutual guidance between the chapters. For example, gathering the Sangha points to the boundary demarcation later, and the boundary demarcation points to the gathering of the Sangha in front. The recitation of precepts points to the white assembly in the 'Sangha Net Sutra', and the summer retreat points to the five benefits in the self-surrender. In the Karma, the selection of the Sangha and the giving of consent both point to the previous chapters. In addition, explain the contents of each chapter, such as in the sufficient number, pointing to the different appearances of the four dignities, and the detailed content is in the 'Separate Assembly Chapter'. Repentance of residual offenses points to the subsequent concealment. Like this mutual guidance, covering the entire scripture, here are just a few examples. Similar situations all follow the same principle, that is, to train and obey. For example, after the summer retreat, the five benefits of Kathina should be explained, but because I don't want to be too cumbersome, I accept the benefits after the summer, which is the same as the self-surrender below. The same flow is in harmony, so point there. The rest can be imitated by this example. Also, if there is no large boundary in the field, the method of boundary demarcation has been explained, and the large boundary in the field later points to the front. Even adding the three robes method, only one is explained in detail, and the rest are referred to. Receiving at noon points to the half-month Karma, which has been a month, just like before. This explanation is not without reason. The third point is the break of sentences, such as in receiving desire, the appearance of speaking desire is explained in detail, and the sentences of the Five-Part Law and the Sangha Law are quoted, and then broken, and then the commentary is said. In the later chapters, the meaning cloud, the meaning said, the meaning detailed, the meaning quasi, etc., are the same as this (the explanations of the ancients are not worth taking). The fourth point is to ask questions, that is, the language of investigating and verifying. It means that to investigate and verify the profound and obscure content, one must resort to questioning. In order to initiate discussion, the question and answer that is talked about in general is to establish the relationship between the guest and the host. The guest raises questions for investigation, and the host answers according to the meaning. The purpose is to make the words and arguments support each other, and to make the teachings more clear. 1. Consultation and questioning (that is, the various questions in the boundary demarcation, such as...)

云大界有村得合結否)。二假疑問(受欲中問不稱緣欲法成否。羯磨中問白讀成否等)。三破古問(集僧中問自然方圓。足數中問邊罪等人自言據體等)。四相併問(受戒中問戒師白和教授不和。又問戒師不差教授濁差)。五推窮問(受欲中問此律宿欲不成。及受戒中問十誦尼無重出家何故開舍戒)。六互違問(釋相問毗尼殄已起戒防未起。何言斷過去非。盜戒問盜像供養無犯盜經結重等)。諸篇之中所有問答不出此例。文中一句改無不盡。上來四句總括一部文體大要。意使預知至文不惑。今更以四句助顯其意。初句繁而不費。次句略而不闕。三參而不亂。四幽而不隱。如下通結。如是者指示之詞。謂上四種遍在一部。不使前後義有相違。故云始終交映。又除顯事用不令前後文有繁複。故云隱顯互出。交亦是互映即照也。會異中前明引用之意。次彰撰述之體。至於所引群部法事。若法計非本宗容生疑濫。兼復示之故云並也。初四句列相。並皆下顯意。初明羯磨。對世寡用故曰見行。眾法多據本宗。別法多出諸部。今文通收他部眾別之法(眾法中滅擯通結凈地出五分。沙彌分衣法出十誦。別法如持衣加藥等出十祇)。諸務言通須收諸篇所引他宗之事。下二句即指導俗沙彌篇中諸事。由此二篇多集群部。少出本宗故別會之

{ "translations": [ "現代漢語譯本", "云大界有村得合結否？（云大界，指僧團的範圍；村，指聚落；得合結否，指是否允許在此範圍內建立僧團。）二、假疑問（受欲中問不稱緣欲法成否。羯磨中問白讀成否等）。（假疑問，指假設性的提問；受欲，指接受請求；羯磨，指僧團的事務處理；白讀，指宣讀文書。）三、破古問（集僧中問自然方圓。足數中問邊罪等人自言據體等）。（破古問，指對古代案例的質疑；集僧，指僧團集會；自然方圓，指自然形成的界限；足數，指達到法定人數；邊罪，指犯有輕微罪行。）四、相併問（受戒中問戒師白和教授不和。又問戒師不差教授濁差）。（相併問，指並列的提問；受戒，指接受戒律；戒師，指傳授戒律的師父；白和，指宣讀時和諧一致；教授，指教授戒律的師父；濁差，指含糊不清的差別。）五、推窮問（受欲中問此律宿欲不成。及受戒中問十誦尼無重出家何故開舍戒）。（推窮問，指深入探究的提問；宿欲，指提前表達的意願；十誦尼，指《十誦律》中的比丘尼；重出家，指再次出家；舍戒，指放棄戒律。）六、互違問（釋相問毗尼殄已起戒防未起。何言斷過去非。盜戒問盜像供養無犯盜經結重等）。（互違問，指相互矛盾的提問；釋相，指解釋現象；毗尼，指戒律；殄，指消失；起戒防，指開始防範；斷過去非，指斷絕過去的錯誤；盜戒，指關於盜竊的戒律；盜像供養，指偷盜佛像進行供養；結重，指構成重罪。）諸篇之中所有問答不出此例。文中一句改無不盡。上來四句總括一部文體大要。意使預知至文不惑。今更以四句助顯其意。初句繁而不費。次句略而不闕。三參而不亂。四幽而不隱。如下通結。如是者指示之詞。謂上四種遍在一部。不使前後義有相違。故云始終交映。又除顯事用不令前後文有繁複。故云隱顯互出。交亦是互映即照也。會異中前明引用之意。次彰撰述之體。至於所引群部法事。若法計非本宗容生疑濫。兼復示之故云並也。初四句列相。並皆下顯意。初明羯磨。對世寡用故曰見行。眾法多據本宗。別法多出諸部。今文通收他部眾別之法（眾法中滅擯通結凈地出五分。沙彌分衣法出十誦。別法如持衣加藥等出十祇）。諸務言通須收諸篇所引他宗之事。下二句即指導俗沙彌篇中諸事。由此二篇多集群部。少出本宗故別會之。", "English version", 'Is it permissible to establish a Sangha (monastic community) in a large border area where there are villages? (Yun Da Jie: large border area; Cun: village; De He Jie Fou: is it permissible to establish a Sangha?) Two, hypothetical questions (e.g., in the context of requesting consent, asking whether the Dharma is fulfilled if the request is not in accordance with the conditions; in the context of Karma (Sangha affairs), asking whether the reading of the announcement is complete, etc.). (Jia Yi Wen: hypothetical questions; Shou Yu: requesting consent; Jiemo: Karma; Bai Du: reading of the announcement.) Three, questions that challenge ancient precedents (e.g., in a Sangha gathering, asking about natural boundaries; in counting the number of monks, asking whether those who admit to minor offenses are considered part of the quorum, etc.). (Po Gu Wen: questions that challenge ancient precedents; Ji Seng: Sangha gathering; Ziran Fang Yuan: natural boundaries; Zu Shu: quorum; Bian Zui: minor offenses.) Four, questions that combine different aspects (e.g., in ordination, asking whether the preceptor\'s announcement and the instructor\'s agreement are in harmony; also asking whether the preceptor\'s selection of the instructor is unclear). (Xiang Bing Wen: questions that combine different aspects; Shou Jie: ordination; Jie Shi: preceptor; Bai He: harmonious announcement; Jiao Shou: instructor; Zhuo Cha: unclear difference.) Five, questions that delve deeply (e.g., in requesting consent, asking why a prior expression of intent is not valid according to this Vinaya (code of conduct); and in ordination, asking why, in the Ten Recitations Vinaya (Shi Song Ni), nuns who have left the order are allowed to renounce their vows). (Tui Qiong Wen: questions that delve deeply; Su Yu: prior expression of intent; Shi Song Ni: Ten Recitations Vinaya; Chong Chu Jia: re-ordination; She Jie: renouncing vows.) Six, questions that involve mutual contradictions (e.g., in explaining phenomena, asking why, if the Vinaya has been extinguished, the precepts have not yet arisen to prevent it; how can one say that past wrongs are cut off; in the precept against stealing, asking whether stealing an image for offering is not a violation of the precept against stealing, etc.). (Hu Wei Wen: questions that involve mutual contradictions; Shi Xiang: explaining phenomena; Pini: Vinaya; Tian: extinguished; Qi Jie Fang: precepts arise to prevent; Duan Guo Qu Fei: cut off past wrongs; Dao Jie: precept against stealing; Dao Xiang Gong Yang: stealing an image for offering; Jie Zhong: constitutes a serious offense.) All questions and answers in the various sections do not deviate from these examples. Every sentence in the text is revised to be complete. The above four sentences summarize the main points of the literary style of the entire work. The intention is to enable one to understand the text without confusion. Now, four more sentences are added to further clarify the meaning. The first sentence is detailed but not wasteful. The second sentence is concise but not lacking. The third sentence is comprehensive but not confusing. The fourth sentence is profound but not obscure. The following is a general conclusion. \'Ru Shi Zhe\' (thus) is a demonstrative term, indicating that the above four types are present throughout the entire work. It ensures that the meaning is consistent from beginning to end, hence the saying \'beginning and end reflect each other\'. Furthermore, it avoids redundancy by removing obvious matters, hence the saying \'hidden and obvious alternate\'. \'Jiao\' (intersect) also means \'reflect\', which is \'illuminate\'. In \'Hui Yi\' (gathering differences), the intention of citation is clarified first, followed by the style of compilation. As for the Dharma matters cited from various sections, if the Dharma is not based on the original school, it may give rise to doubt and confusion. Therefore, it is shown together, hence the saying \'and also\'. The first four sentences list the aspects, and the following all reveal the meaning. First, it clarifies Karma, which is rarely used in the world, hence the saying \'visible practice\'. Most Dharma practices are based on the original school. Different Dharma practices are derived from various sections. The present text comprehensively includes the different Dharma practices of other sections (among the Dharma practices, expulsion and purification of the ground are from the Five Divisions; the Dharma of dividing robes for novices is from the Ten Recitations; different Dharma practices such as holding robes and adding medicine are from the Ten Gih). \'Zhu Wu\' (various matters) generally includes the matters of other schools cited in various sections. The following two sentences guide the matters in the section on lay novices. Because these two sections gather many sections and rarely derive from the original school, they are separately gathered.' ] }

。尋文可見。既並他部收歸本宗。故云攬為一見等。此宗者若對餘部即指四分。若對諸家即歸今鈔一家行事。費功有二。一昧教妄行則費行功。二文散難求則費學功。勒卷中初科遮異說者。或當時實有。或假設預防。若比諸師行事義集似傷繁細。然不達深意故須明之(後世有作行事策者甚非祖意)。同我異說並指他人情見有順違也。如世歌曲。其和者必擊物以聲其節。節謂曲之大段故云大節。斥猶責也。文繁誰所下示意。樂好也獲得也。何下轉釋不已所以。初徴起若下正釋。初明須繁必下顯非繁梗概猶粗略也。橫評謂非理多說。諱即避忌。鈔以撮要包含為義。不急之言非所宜故。今意中。圖度者以智斟量。取中者離繁略過。務省約者是鈔正宗。救急備卒是今正意。眾別行相不可暫忘故云急也。事起不常無由措手故云卒也。師資篇云故拯倒懸之急。第十門云庶令臨機有用。斯即急卒意也。中字乎呼如上釋也。或可去呼。謂允當也。是知。斯典一文一句無非要行片無閑詞。嗟夫末世昏愚志性下劣。唯夸講說專事唇吻。重輕篇聚身無不為。戒定修治曾無一念。致令慈訓棄若朽遺。救急之言于茲喪矣。但恐苦輪之下欲罷不能。聖道之中進身無日。有識英俊寧不動懷指闕中思即籌慮贍猶濟也。固即訓實行詮即諸義解。此明今鈔專

【現代漢語翻譯】現代漢語譯本：尋找原文就可以看到。既然已經將其他部的觀點收歸本宗，所以說『攬為一見』等。這個宗，如果針對其他部派，就指《四分律》。如果針對各家學說，就歸於現在《鈔》這一家的行事。耗費功夫有兩種：一是盲目按照錯誤的教義行事，就會耗費行動的功夫；二是原文分散難以查詢，就會耗費學習的功夫。在《勒卷》中，最初的科判是爲了遮止不同的說法，或許當時確實存在，或許是假設預防。如果與諸位律師的行事義集相比，似乎顯得繁瑣細緻。然而，不理解其中的深意，所以必須加以說明（後世有人寫作行事策，這非常不符合祖師的本意）。『同我異說』是指他人情見有順從和違背。如同世俗的歌曲，伴奏的人一定會敲擊樂器發出聲音來配合節奏。『節』指的是曲子的大段，所以說『大節』。『斥』是責備的意思。『文繁誰所』是示意。『樂好也獲得也』，『何下轉釋不已所以』是進一步解釋原因。最初的『徴起若下』是正式解釋。首先說明必須繁瑣，然後說明並非繁瑣。『梗概』猶如粗略。『橫評』是指不合道理的議論。『諱』就是避忌。《鈔》以撮取要點、包含精義為宗旨。不緊急的話不適合放在其中，所以說『今意中』。『圖度』是用智慧來衡量，『取中』是避免過於繁瑣或過於簡略。務求簡省節約是《鈔》的正宗。『救急備卒』是現在的真正用意。眾多的別行之相不可暫時忘記，所以說是『急』。事情發生不尋常，沒有辦法應對，所以說是『卒』。《師資篇》說：『所以要拯救倒懸之急。』第十門說：『希望能夠臨機有用。』這就是『急卒』的含義。『中』字，讀音如上文解釋。或許可以去掉『呼』，表示允當。由此可知，這部典籍一文一句都非常重要，沒有一句閑話。唉，末世的昏庸愚昧之人，志向和心性都低下，只誇誇其談，專門從事口頭上的辯論。輕重篇聚身無不為，戒定修治曾無一念，導致慈悲的教誨被拋棄如同腐朽的廢物。救急的話語在這裡喪失了。只恐怕在痛苦的輪迴之下想要停止也不能，在聖道的修行中沒有進步的日子。有見識的英俊之士難道不會為此感到惋惜嗎？『指闕中思』就是籌劃考慮，『贍』是接濟，『固』是訓誡實行，『詮』是各種義理解釋。這說明現在的《鈔》專門 English version: It can be seen by searching for the original text. Since it has incorporated the views of other schools into its own, it is said to 'encompass everything at a glance,' etc. This school, when compared to other schools, refers to the 'Four-Part Vinaya' (Si Fen Lu, 四分律). When compared to various scholars' theories, it adheres to the practices of the current 'Commentary' (Chao, 鈔) school. There are two kinds of wasted effort: first, blindly acting according to wrong teachings wastes effort in action; second, the original text is scattered and difficult to find, which wastes effort in learning. In the 'Compilation of Volumes' (Le Juan, 勒卷), the initial classification is to prevent different opinions, perhaps existing at that time, or as a hypothetical precaution. Compared to the collected practices and meanings of various masters, it may seem cumbersome and detailed. However, without understanding the profound meaning, it must be clarified (later generations wrote practice strategies, which were very contrary to the original intention of the patriarch). 'Agreeing with me and disagreeing with me' refers to others' personal views having agreement and disagreement. Like secular songs, the accompanist will definitely strike instruments to make sounds to match the rhythm. 'Jie' (節) refers to the large sections of the song, so it is called 'large section.' 'Chi' (斥) means to rebuke. 'Wen fan shui suo' (文繁誰所) is to indicate the intention. 'Le hao ye huo de ye' (樂好也獲得也), 'He xia zhuan shi bu yi suo yi' (何下轉釋不已所以) is to further explain the reason. The initial 'Zheng qi ruo xia' (徴起若下) is the formal explanation. First, it explains the necessity of being detailed, and then it explains that it is not cumbersome. 'Geng gai' (梗概) is like a rough outline. 'Heng ping' (橫評) refers to unreasonable discussions. 'Hui' (諱) is to avoid and be wary of. 'Commentary' (Chao, 鈔) takes extracting the essentials and containing the essence as its purpose. Non-urgent words are not suitable to be included, so it says 'in the current intention' (jin yi zhong, 今意中). 'Tu du' (圖度) is to measure with wisdom, 'qu zhong' (取中) is to avoid being too cumbersome or too brief. Striving for simplicity and economy is the true essence of the 'Commentary' (Chao, 鈔). 'Saving the urgent and preparing for the unexpected' (jiu ji bei cu, 救急備卒) is the true intention now. The many different aspects of separate practices cannot be forgotten even for a moment, so it is called 'urgent' (ji, 急). Things happen unusually, and there is no way to deal with them, so it is called 'unexpected' (cu, 卒). The 'Teacher and Disciple Chapter' (Shi Zi Pian, 師資篇) says: 'Therefore, it is necessary to save the urgency of being hung upside down.' The tenth gate says: 'Hoping to be useful in response to the situation.' This is the meaning of 'urgent and unexpected' (ji cu, 急卒). The pronunciation of the word 'zhong' (中) is as explained above. Perhaps 'hu' (呼) can be removed, indicating approval. From this, it can be known that every word and sentence in this scripture is very important, with no idle words. Alas, the ignorant and foolish people of the degenerate age, with low aspirations and nature, only boast and talk, specializing in verbal debates. They do everything to indulge themselves, without a single thought of cultivating precepts, concentration, and wisdom, leading to the abandonment of compassionate teachings like rotten waste. The words of saving the urgent are lost here. I am only afraid that under the wheel of suffering, one cannot stop, and there is no day to advance in the path of holiness. Will not discerning and outstanding people feel sorry for this? 'Zhi que zhong si' (指闕中思) is to plan and consider, 'shan' (贍) is to aid, 'gu' (固) is to instruct and practice, 'quan' (詮) is to explain various meanings. This shows that the current 'Commentary' (Chao, 鈔) specializes in

【English Translation】 It can be seen by searching for the original text. Since it has incorporated the views of other schools into its own, it is said to 'encompass everything at a glance,' etc. This school, when compared to other schools, refers to the 'Four-Part Vinaya' (Si Fen Lu, 四分律). When compared to various scholars' theories, it adheres to the practices of the current 'Commentary' (Chao, 鈔) school. There are two kinds of wasted effort: first, blindly acting according to wrong teachings wastes effort in action; second, the original text is scattered and difficult to find, which wastes effort in learning. In the 'Compilation of Volumes' (Le Juan, 勒卷), the initial classification is to prevent different opinions, perhaps existing at that time, or as a hypothetical precaution. Compared to the collected practices and meanings of various masters, it may seem cumbersome and detailed. However, without understanding the profound meaning, it must be clarified (later generations wrote practice strategies, which were very contrary to the original intention of the patriarch). 'Agreeing with me and disagreeing with me' refers to others' personal views having agreement and disagreement. Like secular songs, the accompanist will definitely strike instruments to make sounds to match the rhythm. 'Jie' (節) refers to the large sections of the song, so it is called 'large section.' 'Chi' (斥) means to rebuke. 'Wen fan shui suo' (文繁誰所) is to indicate the intention. 'Le hao ye huo de ye' (樂好也獲得也), 'He xia zhuan shi bu yi suo yi' (何下轉釋不已所以) is to further explain the reason. The initial 'Zheng qi ruo xia' (徴起若下) is the formal explanation. First, it explains the necessity of being detailed, and then it explains that it is not cumbersome. 'Geng gai' (梗概) is like a rough outline. 'Heng ping' (橫評) refers to unreasonable discussions. 'Hui' (諱) is to avoid and be wary of. 'Commentary' (Chao, 鈔) takes extracting the essentials and containing the essence as its purpose. Non-urgent words are not suitable to be included, so it says 'in the current intention' (jin yi zhong, 今意中). 'Tu du' (圖度) is to measure with wisdom, 'qu zhong' (取中) is to avoid being too cumbersome or too brief. Striving for simplicity and economy is the true essence of the 'Commentary' (Chao, 鈔). 'Saving the urgent and preparing for the unexpected' (jiu ji bei cu, 救急備卒) is the true intention now. The many different aspects of separate practices cannot be forgotten even for a moment, so it is called 'urgent' (ji, 急). Things happen unusually, and there is no way to deal with them, so it is called 'unexpected' (cu, 卒). The 'Teacher and Disciple Chapter' (Shi Zi Pian, 師資篇) says: 'Therefore, it is necessary to save the urgency of being hung upside down.' The tenth gate says: 'Hoping to be useful in response to the situation.' This is the meaning of 'urgent and unexpected' (ji cu, 急卒). The pronunciation of the word 'zhong' (中) is as explained above. Perhaps 'hu' (呼) can be removed, indicating approval. From this, it can be known that every word and sentence in this scripture is very important, with no idle words. Alas, the ignorant and foolish people of the degenerate age, with low aspirations and nature, only boast and talk, specializing in verbal debates. They do everything to indulge themselves, without a single thought of cultivating precepts, concentration, and wisdom, leading to the abandonment of compassionate teachings like rotten waste. The words of saving the urgent are lost here. I am only afraid that under the wheel of suffering, one cannot stop, and there is no day to advance in the path of holiness. Will not discerning and outstanding people feel sorry for this? 'Zhi que zhong si' (指闕中思) is to plan and consider, 'shan' (贍) is to aid, 'gu' (固) is to instruct and practice, 'quan' (詮) is to explain various meanings. This shows that the current 'Commentary' (Chao, 鈔) specializes in

列時事。義章辨論有不濟者例皆不引。委在余文故云於後。上卷多指義鈔。中卷多指戒疏。上下多指業疏。凡所指略皆此意耳。如篇聚中二不定七滅諍皆先提大意已乃云。文義既廣徒勞宣釋。終未窮盡故略不述等。釋相中四違諫戒意亦同此。故云略標等。示所詮中眾務謂。四人已上羯磨僧事。成謂能辦用即舉行。遵即奉持之心。機謂時須之急。託事即衣藥等緣。並下結示無闕。紊音問亦亂也。如古所傳三卷三位。即名眾自共三行。今更以義判略為三別。初約止作上下對事造脩名作持行。中卷守戒離過名止持行。二約眾別上卷僧務名眾行。中下自修名別行。三約純雜上中各局故純。下卷隨機故雜。至論互相投寄不無相兼。且據大途如上所判。分篇敘意中初明難判。人為能行事是所造。故云境事。科謂分節擬即度量。今下正分。言物類者今先舉示。如安居分房釋相明法體。懺六聚中明事理兩懺。二衣分亡人物。導俗明說法儀。沙彌中出家業及七篇中所注法附。若據篇題實非該攝。然夏中分房同安居類。故但標安居。其餘自攝余皆準此。是則三十首題。並據一篇之主耳。若爾何以有注法附或不注者。答有親疏故。列名中據從敘意之下即列篇名。則文理相貫。然以十門生起間之甚有不便。古科列名在十門之首。釋云。為顯諸篇

是十門所括。今謂不爾豈有敘致於前列名在後。況勒卷分篇次第有序。今詳至於已下二十二字合在列名之後。則使篇名接前敘意生起冠后十門。文次義顯永無疑濫。今文倒亂恐是傳誤豕亥之訛。古今皆爾以理為正豈不然乎(講者至以標名首已即讀篇名。入后十門覆讀生起)。大段第二諸篇大綱敘意中。統大綱者諸篇事相皆別目故。言條流者總中別相義類異故。上二句即顯前文。但敘述作不明義例。故云未委。更以下生后意。括謂包收鏡明也。遠詮謂教相大旨。將釋十門略知次第。大聖立教為顯一乘。欲使群迷咸歸實道。不堪受化暫用權方。適物隨宜凡心叵測。然則將傳遺教必曉來源。俾夫學有所歸。行非虛造教興之意故在初。明既達此門粗知來旨。何因制度輕重不倫故次明也。上列二門通論律藏。宗部既別教相莫融必有事興。依何處斷故有三也。雖知用教約體有宗。此土受緣並遵四分。或於本部攝事不周。餘部誠文如何取用故有四也。上且據文文容乖闕。乖須義定闕必文通。廢立既難須明軌式故有五也。已前辨教並約能詮。教不徒施必詮正行。行非一轍須指大宗。故有六也。上來六意教行具彰。教行被機機分多異。故七八九通局次明。前之九段機教兩明頗彰化意。然教傳此土真偽相參。若不甄除容生疑濫。又斯文之作

【現代漢語翻譯】現代漢語譯本：這是十門所概括的內容。現在說不是這樣，難道會有敘述在前面，列名在後面的情況嗎？況且編排成卷，分篇，次序井然。現在詳細考察，『至於已下二十二字』應該放在列名之後。這樣就能使篇名承接前面的敘述，生髮出冠於後面的十門。文理清晰，永遠不會有疑問和錯亂。現在的文字顛倒錯亂，恐怕是傳抄錯誤，『豕』和『亥』的訛誤。自古至今都是這樣，以理為準則，難道不是這樣嗎？（講解的人甚至用標明篇名開始，就直接讀篇名。進入後面的十門，再回頭讀生起）。

第二大段，各篇的大綱敘述意圖中。總括大綱，是因為各篇的事相都不同，所以用不同的標題。說條流，是因為總的之中，各個別相的意義和類別不同。上面兩句是用來顯明前面的文字。只是敘述寫作沒有明確義例，所以說『未委』（不清楚）。用下面的內容來生髮後面的意思。『括』是包括、收納，像鏡子一樣明亮的意思。『遠詮』是指教相的大旨。將要解釋十門，略微知道次第。大聖設立教法，是爲了彰顯一乘（Ekayana，唯一佛乘）。想要使眾生都歸於真實的道路。對於不能接受教化的人，暫時使用權宜之法。適應事物，隨順適宜，凡夫的心難以測度。既然要傳授遺教，必須明白來源。使學習的人有所歸宿，修行不是虛假的創造。教法興盛的意義就在於最初的明瞭。既然通達了這個門，粗略地知道了來意。為什麼制度的輕重不倫，所以接著要明白這個。

上面列舉的兩個門，是通論律藏（Vinaya Pitaka，戒律藏）。宗派和部派既然不同，教相就不能融合，必定會有事情發生。依據什麼來判斷呢？所以有第三個門。雖然知道用教法來約束身體，有宗派。這個地方接受因緣，都遵從四分律（Dharmaguptaka，法藏部律）。或者在本部的攝事不周全，其他部的誠實文字，應該如何取用呢？所以有第四個門。上面且根據文字，文字容許有差錯和缺失。差錯必須用義理來確定，缺失必須用文字來貫通。廢除和建立都很困難，必須明白規範和模式，所以有第五個門。

前面辨別教法，都是根據能詮（表達教義的語言文字）。教法不是徒勞施設的，必定詮釋正確的修行。修行不是隻有一條道路，必須指明大的宗旨，所以有第六個門。上面六個意思，教法和修行都彰顯了。教法和修行被眾生接受，眾生的根機不同，所以第七、第八、第九個門，是通局次第分明。前面的九段，根機和教法兩方面都明白，很能彰顯教化的意義。然而教法傳到這個地方，真偽摻雜。如果不加以甄別清除，容易產生疑問和錯亂。而且這篇文章的寫作

【English Translation】 English version: This encompasses the ten categories. Now, to say it isn't so, would there be a case of narration preceding and listing following? Moreover, arranged into volumes, divided into chapters, the order is well-organized. Now, upon detailed examination, 'the following twenty-two characters' should be placed after the listing. This would allow the chapter title to connect with the preceding narration, giving rise to the ten categories that follow. The text and meaning are clear, and there will never be doubt or confusion. The current text is inverted and disordered, likely due to a copying error, a mistake between '豕' (pig) and '亥' (boar). It has always been this way, taking reason as the standard, isn't that so? (The lecturer even begins by marking the chapter title, reading it directly. Entering the subsequent ten categories, they then return to read the arising).

In the second major section, within the intent of the outlines of the various chapters. Summarizing the outlines is because the phenomena of each chapter are different, hence the use of different titles. Saying 'branches and streams' is because within the general, the meanings and categories of each separate phenomenon are different. The above two sentences are used to clarify the preceding text. However, the narration and writing do not clearly state the principles, so it is said 'not yet known' (unclear). Use the following content to generate the subsequent meaning. 'Encompass' means to include and receive, like a mirror being bright. 'Far-reaching explanation' refers to the great intent of the teachings. About to explain the ten categories, briefly knowing the order. The Great Sage established the teachings to manifest the One Vehicle (Ekayana). Desiring to enable all beings to return to the true path. For those who cannot accept transformation, temporarily use expedient means. Adapting to things, following suitability, the minds of ordinary beings are difficult to fathom. Since the bequeathed teachings are to be transmitted, the source must be understood. So that learners have a place to return to, and practice is not a false creation. The meaning of the flourishing of the teachings lies in the initial understanding. Since this gate has been penetrated, the coming intent is roughly known. Why is the system of lightness and heaviness inconsistent, so it is necessary to understand this next.

The two gates listed above are a general discussion of the Vinaya Pitaka (Discipline Basket). Since the schools and divisions are different, the teachings cannot be integrated, and things will inevitably happen. According to what is the judgment made? Therefore, there is the third gate. Although it is known to use the teachings to restrain the body, there are schools. This place accepts conditions and follows the Dharmaguptaka (Four-Part) Vinaya. Or, if the affairs of this division are not comprehensive, how should the sincere words of other divisions be used? Therefore, there is the fourth gate. The above is based on the text, and the text may contain errors and omissions. Errors must be determined by meaning, and omissions must be connected by text. Abolishing and establishing are both difficult, and the norms and models must be understood, so there is the fifth gate.

Previously, distinguishing the teachings was all based on the expresser (language and writing expressing the teachings). The teachings are not established in vain, and must explain the correct practice. Practice is not just one path, and the great purpose must be pointed out, so there is the sixth gate. The above six meanings, the teachings and practice are all manifested. The teachings and practice are received by beings, and the faculties of beings are different, so the seventh, eighth, and ninth gates are clearly distinguished in order of generality and specificity. The preceding nine sections, both the faculties and the teachings are clear, and the meaning of transformation is well manifested. However, the teachings transmitted to this place are mixed with truth and falsehood. If they are not distinguished and eliminated, doubts and confusions will easily arise. Moreover, the writing of this text

特異前修元意所存來學須曉。故次第十委而示之。次第相由大略已顯。至下別釋隨更明之。

第一教興中。標云意者為屬於誰。答觀前二意似屬於佛。據下諸門則有相妨。今須一概併爲祖意。以毗尼教旨昔世未聞。縱有所明猶非盡理。十門意趣出自今師。故以序字屬於能序。教興二字即為所序。意之一字通指此門。又文標十意。謂裁度之懷前云十門。謂由之而入後言十條。謂義類不同。並對下諸篇隨名不定。通明中初科顯意分二。初約義通敘。雖文在初科而無虛之語通含后二。論下引文正示。釋迦如來道成積劫。德超三聖。化於人道示相同之。是以且就人中美為尊極。故曰至人。又佛身充滿隨物現形。示生唱滅拯接群品。今此且據娑婆所見誕育王宮。厭世修行降魔成佛故云興世。言有方者方謂方法。即明如來權巧之智窮盡眾生差別心行。故所立教咸適機宜。皆令成益故曰無虛。論即十住婆沙。彼云修多羅依十力等流說(一是處非處力。二業力。三定力。四根力。五欲力。六性力。七至處道力。八宿命力。九天眼力。十漏盡力。等流等謂無偏。流即無擇)。毗尼依大慈等流說。阿毗曇依無畏等流說(謂四無畏一切智無所畏。漏盡無所畏。說障道無所畏。說盡苦道無所畏)。據佛施教通有三心。約法對機不無偏勝。

【現代漢語翻譯】現代漢語譯本：前代大德所留下的深遠用意，後來的學習者必須明白。因此，依次詳細地闡述這十個方面來加以說明。各個方面之間的相互關聯已經大致顯現。至於下面的分別解釋，會隨著講解的深入而更加明白。

第一，在『教興』（Dharma's arising）中，標題說『意者為屬於誰』？回答是，從前面的兩種含義來看，似乎屬於佛陀（Buddha）。但根據下面的各個方面來看，則會有相互妨礙之處。現在需要一概而論，都認為是祖師（Patriarch）的用意。因為毗尼（Vinaya，戒律）的教旨，過去世未曾聽聞。即使有所闡明，也並非完全合理。這十個方面的意趣出自於現在的祖師，所以用『序』字來表示屬於能作序者。『教興』二字就是所要闡述的內容。『意』字可以通指這一方面。另外，文中標題為『十意』，是指裁度的用心；前面說『十門』，是指由此而入；後面說『十條』，是指義理類別不同。這些都針對下面的各個篇章，隨著名稱而有所不同。

在通明（general explanation）中，第一科『顯意』分為兩部分。首先，從義理上概括敘述。雖然文字在第一科，但沒有虛假之語，統統包含後面的兩部分。論中引用經文來正式說明。釋迦如來（Śākyamuni Buddha）成就佛道已經歷經無數劫，他的功德超越了三聖。他在人間教化，示現與人相同的形象。因此，暫且就人間的美好形象而言，佛陀是最尊貴的。所以說『至人』（perfected person）。而且，佛陀的身體充滿一切處，隨著不同的事物而顯現不同的形象，示現出生和滅度，拯救接引眾生。現在這裡暫且根據在娑婆世界（Sahā world）所見，佛陀誕生於王宮，厭離世俗而修行，降伏魔眾而成就佛道，所以說『興世』（arising in the world）。所謂『有方』（skillful means），是指方法。也就是說明如來的權巧智慧窮盡了眾生差別的心行。因此，所建立的教法都適合眾生的根機，都能使眾生獲得利益，所以說『無虛』（not in vain）。

《十住婆沙論》（Daśabhūmika-vibhāṣā）中說：『修多羅（Sūtra，經）依據十力（ten powers of a Buddha）等流說』（一是處非處力，二業力，三定力，四根力，五欲力，六性力，七至處道力，八宿命力，九天眼力，十漏盡力。等流，是指沒有偏頗。流，就是沒有選擇）。毗尼（Vinaya，戒律）依據大慈（great compassion）等流說。阿毗曇（Abhidharma，論）依據無畏（fearlessness）等流說（指四無畏：一切智無所畏，漏盡無所畏，說障道無所畏，說盡苦道無所畏）。根據佛陀施教，普遍具有三種心。但從法與根機相對應的角度來看，不無偏重之處。

【English Translation】 English version: The profound intentions left by previous eminent practitioners must be understood by later learners. Therefore, these ten aspects are explained in detail in order. The interrelationship between the aspects has already been roughly revealed. As for the separate explanations below, they will become clearer as the explanation deepens.

First, in 'Dharma's arising', the title asks, 'To whom does the intention belong?' The answer is that, based on the previous two meanings, it seems to belong to the Buddha. However, according to the various aspects below, there would be mutual contradictions. Now, it is necessary to generalize and consider it all as the intention of the Patriarch. Because the teachings of the Vinaya (discipline) had not been heard in past lives. Even if there was some explanation, it was not entirely reasonable. The intentions of these ten aspects originate from the current teacher, so the word 'preface' is used to indicate that it belongs to the one who writes the preface. The words 'Dharma's arising' are what is to be explained. The word 'intention' can generally refer to this aspect. In addition, the text is titled 'ten intentions', which refers to the intention of deliberation; the previous 'ten gates' refers to entering through them; the later 'ten articles' refers to the different categories of meaning. These are all aimed at the various chapters below, varying with the names.

In the general explanation, the first section, 'manifesting the intention', is divided into two parts. First, it is generally described from the perspective of meaning. Although the text is in the first section, there are no false words, and it all includes the latter two parts. The treatise quotes scriptures to formally explain. Śākyamuni Buddha achieved Buddhahood after countless kalpas (eons), and his merits surpassed the three sages. He taught in the human realm, manifesting the same image as humans. Therefore, for the time being, in terms of the beautiful image in the human realm, the Buddha is the most honorable. Therefore, it is said 'perfected person'. Moreover, the Buddha's body fills all places, manifesting different images according to different things, showing birth and death, saving and receiving sentient beings. Now, here, based on what is seen in the Sahā world, the Buddha was born in the royal palace, became disgusted with the world and practiced, subdued the demons and achieved Buddhahood, so it is said 'arising in the world'. The so-called 'skillful means' refers to methods. That is, it explains that the Tathāgata's (Thus Come One) skillful wisdom exhausts the different minds and actions of sentient beings. Therefore, the established teachings are all suitable for the faculties of sentient beings, and can all benefit sentient beings, so it is said 'not in vain'.

The Daśabhūmika-vibhāṣā (Treatise on the Ten Stages) says: 'The Sūtra (scripture) is said to be based on the ten powers of a Buddha (一是處非處力，二業力，三定力，四根力，五欲力，六性力，七至處道力，八宿命力，九天眼力，十漏盡力。等流，是指沒有偏頗。流，就是沒有選擇)'. The Vinaya (discipline) is said to be based on great compassion. The Abhidharma (treatise) is said to be based on fearlessness (referring to the four fearlessnesses: fearlessness of omniscience, fearlessness of the exhaustion of outflows, fearlessness of speaking of obstacles, fearlessness of speaking of the path to the exhaustion of suffering). According to the Buddha's teaching, there are generally three minds. However, from the perspective of the Dharma corresponding to the faculties, there are some biases.

是故說法開解偏在智力。破邪豎論特須無畏。立制檢過唯是大慈。所以然者如來興慈出現於世。欲說妙法普令開悟。眾生頑鈍遂說三乘。有遇法音即登道果。故以略教束其過非。人根轉劣破略起非。復開廣教指過立制。猶不能遵以至三千八萬無量律議。正法之時尚多毀犯。況當像末焉可勝言。如是次第曲就下凡不遺微物。自非大慈豈至於此。故戒疏云。依大慈門曲授秘方。偏賜內眾等。引證中即本律增一中文。彼云佛在跋阇國池水邊。告諸比丘。汝謂我以何心為汝說法耶。鈔引答詞略眾生二字。對外道中初文言外道者。不受佛化別行邪法多論販賣。戒云。根本六師教十五弟子。各各受行異見。六師各別有法與弟子不同。師弟通有九十六。如是相傳常有不絕(僧祇總有九十六種。出家人則佛道為一。外道九十五未詳合數兩出不同)。雖各立法而非正道與無不異。以無法故空然獨居。故云自也。人尊者位過人天故。道高者俱能出離故。制斯戒者戒是聖法制令受行。受之則聖財內備。行之則美德外彰。出過外俗所以尊高。為對二字正是佛心。制戒之言唯在金口(昔來科為結集教興。故此一句極多虛諍)。引證中二。初通指制戒證。觀下律者即諸犍度。據前戒本諸俗譏言。無有正法外道無異。佛因制戒頗符此意。然是他譏佛意

未顯。故指下文製法。以明如說戒犍度因諸外道八日十四十五三時集會。瓶沙王見已白佛。因制半月說戒。安居犍度因六群春夏冬三時遊行。居士譏言諸外道尚三月安居。此諸釋子一切時遊行因制安居。自恣犍度因諸比丘結安居。已作制不共語問訊。佛言。汝曹癡人。同於外道共受啞法。衣犍度中有比丘持木缽佛言。不應持如是缽。此是外道法。乃至比丘畜繡手衣。著草衣樹皮衣葉衣瓔珞衣皮衣鳥毛衣人發衣馬尾牛尾衣露身。佛一一皆言不應爾。此是外道法。乃至結云。如是一切外道法不應作。且引一二以息世疑。下諸犍度其文非一。故云凡所及並懷也(舊記指下結集中譏謗之文。則凡所並懷之語如何釋耶)。懷即佛意異術即外道(術音述道也)。故下別引結集證。此即本律五百結集緣起之文。以佛滅后外道譏言。沙門瞿曇法律若煙耳。世尊在日皆共學戒。而今滅后無學戒者。於是迦葉遂興結集。即告眾曰。我等可共論法毗尼。勿令外道以致余言(祖師取意。加上一句使文易見)。問今明佛意那引結集文耶。答當科所明並引佛世。文既非一不可別舉故通指之。然結集之文語意彰顯。故得更引展轉為證。問結集時事既在滅后那證聖心。答結集存法既為絕於余言。佛意本興信專懷于異道。如下五例開制往徴亦引後文用彰元

【現代漢語翻譯】現代漢語譯本：未顯：指的是下文制戒的方法。爲了闡明如說戒犍度（Uposatha Khandhaka，關於說戒的章節）的緣起，是因為外道在每月初八、十四、十五這三個時間舉行集會。瓶沙王（Bimbisara）看到后稟告佛陀，因此制定了半月說戒制度。安居犍度（Vassupanayika Khandhaka，關於安居的章節）的緣起，是因為六群比丘在春夏冬三個季節都不停止游化。居士譏諷說，外道尚且有三個月的安居期，這些釋迦弟子卻整年都在游化。因此制定了安居制度。自恣犍度（Pavaranakkhandhaka，關於自恣的章節）的緣起，是因為比丘們結夏安居結束后，互相以不友善的言語問候。佛陀說：『你們這些愚癡的人，和外道一樣，共同接受啞法。』衣犍度（Civarakkhandhaka，關於衣服的章節）中，有比丘拿著木缽，佛陀說：『不應該拿這樣的缽，這是外道所用的。』乃至有比丘蓄養繡花的手巾，穿著草衣、樹皮衣、樹葉衣、瓔珞衣、獸皮衣、鳥毛衣、人發衣、馬尾衣、牛尾衣，甚至裸露身體。佛陀一一都說不應該這樣做，這些都是外道的做法。最後總結說：『像這樣一切外道的做法都不應該做。』這裡先列舉一兩條，以消除世人的疑惑。下面的各個犍度，內容不止這些，所以說『凡所及並懷也』（舊記指下文結集中譏謗之文，那麼『凡所並懷』這句話又該如何解釋呢？）。『懷』就是佛陀的心意，『異術』就是外道（術，音述，指道）。所以下面特別引用結集的記載來證明。這正是本律五百結集緣起的經文。因為佛陀滅度后，外道譏諷說：『沙門瞿曇的法律就像煙一樣，世尊在世的時候，大家都一起學習戒律，現在佛陀滅度后，就沒有人學習戒律了。』於是迦葉（Kassapa）尊者發起結集，就告訴大眾說：『我們應該共同討論法和毗尼，不要讓外道有話可說。』（祖師爲了使文義更易理解，加上了一句。）問：現在闡明佛陀的心意，為什麼要引用結集的經文呢？答：因為當科所要闡明的內容，包括佛陀在世時的事情，而經文又不止一條，不能單獨列舉，所以就通指這些經文。而且結集的經文，語意非常明顯，所以可以進一步引用來作為證明。問：結集的事情既然發生在佛陀滅度后，那怎麼能證明佛陀的心意呢？答：結集儲存佛法，是爲了杜絕外道的議論，佛陀的心意本來就是希望信徒們能夠專心信奉正道，遠離外道。如下面五例開制，往前追溯，也是引用後面的經文來彰顯最初的意圖。

【English Translation】 English version: 『Not explicitly shown』 refers to the methods of establishing precepts mentioned below. It clarifies that the Uposatha Khandhaka (chapter on the observance of precepts) arose because non-Buddhists gathered on the eighth, fourteenth, and fifteenth days of each month. King Bimbisara, upon seeing this, informed the Buddha, leading to the establishment of the fortnightly recitation of precepts. The Vassupanayika Khandhaka (chapter on the rains-residence) arose because the Group-of-Six monks continued to wander during the three seasons of spring, summer, and winter. Laypeople criticized that while non-Buddhists had a three-month rains-residence, these Sakyan disciples wandered throughout the year, thus leading to the establishment of the rains-residence. The Pavaranakkhandhaka (chapter on invitation) arose because, after the monks concluded their rains-residence, they greeted each other with unfriendly words. The Buddha said, 『You foolish people, you are like non-Buddhists, jointly accepting the dumb law.』 In the Civarakkhandhaka (chapter on robes), a monk was carrying a wooden bowl. The Buddha said, 『One should not carry such a bowl; this is a practice of non-Buddhists.』 Furthermore, monks were keeping embroidered hand towels, wearing grass robes, bark robes, leaf robes, garland robes, animal skin robes, bird feather robes, human hair robes, horse tail robes, or cow tail robes, or even going naked. The Buddha said in each case that they should not do so, as these were practices of non-Buddhists. Finally, it was concluded: 『All such practices of non-Buddhists should not be done.』 Here, a few examples are listed to dispel the doubts of the world. The contents of the following Khandhakas are not limited to these, hence the saying 『embracing all that is involved』 (the old commentary refers to the criticisms in the subsequent compilation, so how should the phrase 『embracing all that is involved』 be explained?). 『Embracing』 refers to the Buddha's intention, and 『different practices』 refers to non-Buddhists (『practices,』 pronounced 『shu,』 refers to the path). Therefore, the following specifically cites the records of the compilation as proof. This is precisely the text of the origin of the Five Hundred Compilation of the Vinaya. Because after the Buddha's Parinirvana, non-Buddhists criticized, 『The Dharma of the Shramana Gautama is like smoke. When the World-Honored One was alive, everyone studied the precepts together, but now that the Buddha has passed away, no one studies the precepts.』 Therefore, the Venerable Kassapa initiated the compilation and told the assembly, 『We should jointly discuss the Dharma and Vinaya, so that non-Buddhists have nothing to say.』 (The Patriarch added a sentence to make the text easier to understand.) Question: Now that the Buddha's intention is being clarified, why cite the texts of the compilation? Answer: Because the content to be clarified in this section includes matters from when the Buddha was alive, and since there is more than one text, they cannot be listed separately, so they are referred to generally. Moreover, the meaning of the texts of the compilation is very clear, so they can be further cited as proof. Question: Since the events of the compilation occurred after the Buddha's Parinirvana, how can they prove the Buddha's intention? Answer: The compilation preserved the Dharma in order to prevent the criticisms of non-Buddhists. The Buddha's intention was originally to encourage believers to wholeheartedly devote themselves to the right path and stay away from non-Buddhists. As with the five examples of establishing precepts below, tracing back, later texts are also cited to highlight the original intention.

意。此為明例何事疑乎(此約迦葉結集意釋)。又佛始歸真便譏法滅。反知在日對彼何疑(此取外道譏謗意釋古記錯解。故持委示)。對異宗中初科上句明佛意。毗尼之教因茲而制故云來也。即義鈔云。如來始於鹿苑終至鶴林。隨根制戒乃有萬差。良由眾生根器不同樂聞有異。故令聖制輕重不等緩急有珠。諸部輕重乃有無量。雖復不同各稱根性。皆有奉行之益。以是義故聖制本有五名。又引付法藏傳佛現在世分為五部等(大集夢意亦同此㲲)。若爾義鈔下文復云無五意者。答此明佛在不分之意。謂隨機立制豈有五意。故使現在但有五名不分五別。不妨輕重緣急即是懸被將來。故彼云。聖者之制現無五意。但有懸記之言。佛去世后始有諸部分張等。次句彰異。言多別者統論分部。初則二初創初各集。次一百年後上座部中分出五部。又云。二百年後分十二部。四百年後分十八部(通根本為二十)。乃至復分五百部(備如義鈔此不煩引)。相傳云。本作宗則有其十八。后修時改為多別。故知。此語通含非唯五部。引證中既云多別不可備陳。略引二部以明異相。故云且如等。所以特引此二部者此方盛。弘假實二解敵對相反於義易見。或可。部計雖多不出空有。是以下明戒體亦出兩宗耳。兩部勝劣略列四種今合釋之。初戒本繁略

對下立教顯約。十誦著三衣有六戒(一太高二太下三象鼻四多羅葉五參差六攝縐)。內衣同上共十二戒則為繁也。大小便利止有一戒。敬塔都無此為略也。四分敬塔便唾各隨別相。具列多戒故云顯也。著衣立二。義無不收故名約也。或可。二部廣律戒本對辨優劣。學者尋之。二指體未圓對下軌用多方。十誦色為戒體。能造所造二俱是色俱不談心。未窮業本故未圓也。四分二非為體。體從心發然限在小宗。曲從權意別立異名。退非是小進不成大。密使行人心希實道。多方之義其在茲焉。故業疏云。由此宗中分通大乘。業依心起故勝前計等。問此句既明戒體。何以但云軌用多方。答此宗法相不唯談體。如羯磨疏五義分通。故茲一句通含多意。復彰今體望前雖勝對大猶偏。但云多方足彰部意。故戒疏云。斯人博考三機。殷鑑兩典包括權實。統收名理等。若爾前宗何以直示。答彼部所立正合小宗。定為偏計更無他意。故直顯體義兼隨行亦非圓。故三接俗楷定對下提誘生善。多宗五戒必須盡形。八戒唯止一日一夜。此時定也。二戒不開分受。縱有分受得善無戒。此數定也。四分二戒長短並通全分皆得接俗之教。但存住善故非楷定。四御法無準對下人法有序。彼宗人位雖同不無差異。如無和尚得成受戒。及界內一人四處足數。一界

之內多處作法互相受欲。此人無準也。三種羯磨加則彌善減則不成。即法無準也(文中似單明法。然御之一字即能秉人。對下須知二皆無序)。四分僧有四位。四人除三法(白志受滅悔殘)。五人除二法(中受悔殘)。十人除一法(梅殘)。二十人通作一切。又須精簡足數別眾。即人有序也。法有八位心念有三(但對眾也)。對首有二(但及眾也)。眾法有三(單白白二白四)。眾別羯磨各攝分齊互不相通。少有增減判歸非法。此法有序也。上明兩宗不同之相。皆是如來隨機施教。淺深不等懸鑒未來部計支分作輕重說。教興之意于茲明矣(古師科此。為分部教興者遠矣)。次當宗中初文。上句指前下句標后。言通明者以前三意統毗尼藏。義該群部不局一宗。然上三意能所互彰。初就能施必兼所被。以慈不虛發專為劣機。后之二種文約所為用顯能施。次則彰正法之尊高。后乃明教門之差別。正明中初科。上二句明教起由機。人既下四句明機別教廣。攝誘謂曲施方便。弘濟謂普令護益。軌用即一切事法止作兩行。上句明能說之意。下句顯所說之教。貴下六句敘今從要。本詮謂教之大旨對下條緒即事之別相。所以等者探后二例示本詮相(開制即第二。持犯即第一。或可。此二通該五例。以一一例中並具兼故)。驗諒二字謂以

智窮考。旨意二字即立教本懷。諒信也。今下總標一部之文不過五例。以少明多故云束也。初遮性者毗尼所制無出遮性。用此二門求一律藏。總歸二意故曰往分。初通局中十不善道違理之業體本是惡三藏齊禁。然毗尼中但制七支。更增篇聚故通二教。壞生掘地等本非不善。息世譏疑制方成過故局制教。據文合云遮戒則局于制教。文中為示遮性之義。故云因過等。然性戒元有無論大聖制與不制。無非結業感報三途。遮戒不爾。佛出方制。故經論中或名主客。或號新舊。或約違理違事分之。余如戒疏。次科性戒中初句正標教意。謂下釋成。初二句示文緩。此收一切性戒故云並有。文雖下釋義急。初明教急行難。如下略舉兩戒顯上教急。既下二句釋上行難。故知下結歸。三時者謂初入入已出時。於三時中微動樂念還即成重。毀呰即九十中罵戒慈心誨勖雖罵無犯。微生瞋怒亦結正科。故曰開實結犯等(二戒開文並見戒本)。遮戒中初明緩急。制即是急開即是緩。對前性戒義立四句。一文緩義急性中開也。二文急義緩遮中制也(以非性業隨緣開故)。三俱急者性中制也。四俱緩者遮中開也。豈非下正示興意。上明護俗。大慈下明制道。道既無失俗則生善。一制兩得權巧在茲。涅槃所謂息世譏嫌即其義也。枉坑者枉謂邪曲。以于僧

起謗必墮邪道。永無有出喻之若坑。或可。約報即喻苦趣。引證中彼論第七明犯罪有三種。一初犯緣。二因犯故制。三重製。于重製中又有二種因緣。一者急二者緩。急謂乃至共畜生與人同犯緩即聽舍道還家行淫。后若樂道還聽出家受具(此明性戒)。又云。世人嫌言。云何比丘無慈心斷樹生命。佛因制戒是急。為護住處開斷草木是緩(此明遮戒)。二儀儀謂法式令尋之者出論家意。謂前且引二戒顯相。意令準此例尋諸戒。無不皆然故云通望。用此證前遮性二戒急緩之義。通該一切矣。次開制中唯據遮戒與前為異。標云。徴者訓求訓驗二義皆通。引示中初科言下文者。即五百結集文彼明迦葉結集。已長老富那羅重更詰問結集次第。迦葉一一答。已彼云。我盡忍可唯除八事。親從佛聞憶持不忘。佛聽內宿內煮等。迦葉答言。實如汝所說。世尊以谷貴故聽。時世還豐佛仍制斷。彼復言。佛是一切知見。不應制已還開開已複製(意云開制無定則非一切知見)。鈔引迦葉答辭仍易知見為智人耳。此明時有豐儉不可一定。故興此教被及後世。即了論中時毗尼也。在世教中五分文出第二十二卷。上明聽違佛制(彼疏釋云。如手摶食此方不為善。又如袒膊跣足之類)。雖非下明聽從他制(如用匙箸及鞋履偏袖及依王制等)。問消文可

【現代漢語翻譯】起謗佛法必定墮入邪道，永遠沒有脫離的機會，就像掉入深坑一樣。或者可以這樣理解，從果報的角度來說，這就像墮入充滿痛苦的境地。引用論中的第七卷，其中闡明了犯罪有三種情況：一是初犯的因緣；二是因已經犯戒而制定戒律；三是重複制定戒律。在重複制定戒律中，又有兩種因緣：一是緊急情況，二是緩和情況。緊急情況是指甚至和畜生、人共同犯戒；緩和情況是指允許捨棄出家身份還俗，回家行淫。之後如果又喜歡佛道，仍然允許出家受戒（這說明的是性戒）。又說，世人會嫌棄地說：『為什麼比丘沒有慈悲心，要砍斷樹木的生命？』佛陀因此制定戒律，這是緊急情況。爲了保護居住的地方而砍斷草木，這是緩和情況（這說明的是遮戒）。二儀，指的是法式，讓尋求真理的人能夠理解論家的意圖。前面只是引用了兩個戒律來顯示其表相，意在讓人們依此類推，去理解其他的戒律，沒有不是這樣的，所以說是普遍適用的。用這個來證明前面所說的遮戒和性戒的緊急和緩和的意義，普遍適用於一切戒律。其次，關於開戒和制戒，只根據遮戒與前面有所不同。標明說：『徴』這個字，有尋求和驗證兩種含義。在引示中，第一科說『下文』，指的是五百結集的文章。其中說明了迦葉（Kāśyapa，佛教中的大迦葉尊者）結集經典的事情。已經有長老富那羅（Pūrṇa，佛教中的富樓那尊者）重新詰問結集的次第。迦葉一一回答。之後富那羅說：『我完全認可，唯獨除了八件事。』這八件事是親自從佛陀那裡聽聞，記憶保持不忘的，佛陀允許的內宿（過夜）、內煮（自己煮食）等。迦葉回答說：『確實像你所說的那樣，世尊因為穀物昂貴才允許，當時世道恢復豐收，佛陀仍然制定了禁令。』富那羅又說：『佛陀是一切知見，不應該制定之後又開許，開許之後又制定（意思是說開戒和制戒沒有定則，就不是一切知見）。』鈔本引用迦葉的答辭，仍然將『知見』改為『智人』。這說明時局有豐收和歉收，不能一成不變，所以興起這種教導，影響到後世，也就是《了論》中所說的『時毗尼』。在世教中，五分律出現在第二十二卷。上面說明了允許違背佛陀制定的戒律（疏釋說：『如用手抓食物，在這個地方是不好的，又如袒露上身、赤腳之類』）。雖然不是下面說明的允許聽從他人制定的戒律（如用勺子筷子以及鞋子，偏袖以及依照國王的制度等）。問：如何理解這些文字？

【English Translation】 Defaming the Buddha's teachings will inevitably lead to falling into evil paths, with no chance of escape, like falling into a deep pit. Or, it can be understood from the perspective of karmic retribution, like falling into a realm full of suffering. Quoting from the seventh volume of the treatise, it clarifies that there are three situations of committing offenses: first, the conditions for the initial offense; second, the precepts established because of already committing an offense; and third, the repeated establishment of precepts. Within the repeated establishment of precepts, there are two conditions: one is an emergency situation, and the other is a lenient situation. An emergency situation refers to even committing offenses together with animals and humans; a lenient situation refers to allowing abandoning the monastic status to return to lay life and engage in sexual activity. If one later likes the Buddha's path again, they are still allowed to leave home and receive ordination (this explains the 'nature precepts'). It is also said that people will complain and say, 'Why do Bhikkhus (Buddhist monks) have no compassion and cut down the lives of trees?' The Buddha therefore established precepts, which is an emergency situation. Cutting down grass and trees to protect the dwelling place is a lenient situation (this explains the 'prohibitory precepts'). 'Two Rites' refers to the legal forms, allowing those who seek the truth to understand the intention of the treatise writers. The previous only quoted two precepts to show their appearance, intending to allow people to infer by analogy and understand other precepts, none of which are not like this, so it is said to be universally applicable. Use this to prove the meaning of the emergency and leniency of the prohibitory and nature precepts mentioned earlier, which is universally applicable to all precepts. Secondly, regarding the opening and establishing of precepts, only the prohibitory precepts are different from the previous. It is marked that the word '徴' has two meanings: seeking and verifying. In the introduction, the first section says 'the following text', which refers to the text of the Five Hundred Sangha Council. It explains the matter of Kāśyapa (Kāśyapa, one of the great disciples of the Buddha) compiling the scriptures. Elder Pūrṇa (Pūrṇa, one of the great disciples of the Buddha) has already re-questioned the order of compilation. Kāśyapa answered one by one. After that, Pūrṇa said, 'I fully approve, except for eight things.' These eight things were personally heard from the Buddha, remembered and kept in mind, and allowed by the Buddha, such as staying overnight (sleeping overnight) and cooking inside (cooking food by oneself). Kāśyapa replied, 'It is indeed as you said, the World Honored One allowed it because grains were expensive, and when the world returned to abundance, the Buddha still established prohibitions.' Pūrṇa also said, 'The Buddha is all-knowing and all-seeing, and should not open after establishing, and establish after opening (meaning that there is no fixed rule for opening and establishing precepts, so it is not all-knowing and all-seeing).' The commentary quotes Kāśyapa's reply, still changing 'knowing and seeing' to 'wise person'. This shows that there are times of abundance and scarcity, and one cannot be immutable, so this teaching arose and affected later generations, which is the 'temporal Vinaya' mentioned in the 'Treatise on Completion'. In the teachings of the world, the Five-Part Vinaya appears in the twenty-second volume. The above explains allowing violations of the precepts established by the Buddha (the commentary says: 'Such as grabbing food with hands, which is not good in this place, and such as exposing the upper body and bare feet'). Although it is not the following explanation of allowing obedience to the precepts established by others (such as using spoons and chopsticks and shoes, partial sleeves, and following the system of the king, etc.). Question: How to understand these words?

爾興意如何。答時數遷流豐儉不定。方隅隔越風土不同。立法檢非難為一概。意使隨時適變逐處所宜。故立未來豎通像末仍施現在。橫被邊夷旨在為人義見於此。問時方名相未知何出。答明瞭論有時處毗尼。彼云。邊地受五得數浴洗。中國不聽(此名處也)。昔用三歸今時不得。熱時數洗。寒時不得(此即時也)。故知時方不唯一事。問既曰當宗以辨。那引五分而明在世耶。答本律明開邊方五事。但文局事定未顯通收。故假彼文以申當部耳。今世愚僧不知教相。破戒作惡習俗成風。見持戒者事與我違。便責不善隨方呵為顯異。邪多正寡孰可言之。法滅世衰由來漸矣。又東南禪講半夜啖粥過午方齋。木缽紗衣不殊外俗。循名昧實並謂隨方。不學愚癡一至於此慎之。互融中二教即二世教此有二釋。前教本為未來即兼佛世。后教本興現在仍通像末。或可。恐疑引用五分故此釋之。彼此兩字即指二宗。謂四分制已更開即兼在世。五分雖制不用亦兼未來。既而彼此相兼。即知。本宗自具二世。但文不顯故用彼文。問遮性中亦明開制與此何別。答前通遮性此唯在遮。若是性戒不論時處。故了論中一切時處。毗尼謂淫盜等是也。第三例中酬因曰報。言強弱者或約男女二位。對下就制也。又男女中各分三根。對下約行也。所以不言重輕

【現代漢語翻譯】現代漢語譯本你認為如何？回答是，時間推移，豐收和歉收不定。地域阻隔，風俗習慣不同。制定法規來檢查錯誤難以一概而論。我的意思是應該隨著時間變化而適應，根據不同地方的情況而適宜。所以設立針對未來的，貫通整個像法末法的規定，仍然適用於現在。橫向普及到邊遠地區，主旨在於爲了人，道義體現在這裡。問：『時』（時間），『方』（地點）這些名稱和表述，不知道出自哪裡？答：在《明瞭論》中有關於『時』和『處』的毗尼（Vinaya，戒律）。那裡說，邊遠地區允許接受五事（受五得數）和沐浴，中國不允許（這就是『處』的例子）。過去用三歸依，現在不行了。熱的時候可以多次洗浴，冷的時候不行（這就是『時』的例子）。所以知道『時』和『方』不僅僅指一件事。問：既然說應當以本宗的戒律來辨別，為什麼引用五分律來闡明適用於現在的情況呢？答：本律明確開許邊遠地區的五事，但是文字侷限，事情確定，沒有明顯地全部包含。所以借用那裡的文字來申明本部的意思。現在的愚昧僧人不懂得教義，破戒作惡，習俗成為風氣。看到持戒的人，行為和自己不一致，就責怪別人不善良，隨意呵斥別人是標新立異。邪惡多，正義少，誰能說什麼呢？佛法衰滅，世道衰敗，由來已久了。還有，東南地區的禪宗和講經的人，半夜吃粥，過了中午才吃飯。木缽和紗衣和外道沒有區別。按照名義行事，不明白實際情況，都說是隨順地方習俗。不學習佛法，愚癡到這種地步，要謹慎啊！互融中的二教，就是二世的教法，這裡有兩種解釋。前面的教法本來是爲了未來，也兼顧佛世。後面的教法本來興起于現在，仍然貫通像法末法。或許可以這樣解釋，恐怕有人懷疑引用五分律，所以這樣解釋。『彼此』兩個字，就是指兩個宗派。說四分律已經更改，就兼顧了現在。五分律雖然制定了，但是不用，也兼顧了未來。既然彼此兼顧，就知道本宗自己具備二世的教法，但是文字不明顯，所以用那裡的文字。問：遮戒和性戒中也明確了開許和禁止，這和這裡有什麼區別？答：前面是通於遮戒和性戒，這裡僅僅在於遮戒。如果是性戒，不論時間和地點。所以在《了論》中說，一切時間和地點，毗尼指的是淫、盜等。第三個例子中，酬因說是報應。說強弱，或者從男女兩個地位來說，是針對下面的制定而言的。還有，男女中各自分為三根，是針對下面的修行而言的。所以不說輕重。

【English Translation】 English version What do you think? The answer is that time changes, and harvests and famines are uncertain. Regions are separated, and customs are different. It is difficult to make general rules to check errors. My intention is to adapt to changes in time and to be appropriate to different places. Therefore, regulations are established for the future, connecting the entire Dharma-image and Dharma-ending periods, and still applicable to the present. Universally extending to remote areas, the main purpose is for the sake of people, and morality is embodied here. Question: Where do the names and expressions of 'time' and 'place' come from? Answer: In the 'Ming Liao Lun' (Treatise on Clarity), there are Vinaya (discipline) concerning 'time' and 'place'. It says that in remote areas, it is permissible to receive the five matters (receiving five benefits) and bathing, but it is not allowed in China (this is an example of 'place'). In the past, taking refuge in the Three Jewels was used, but it is not allowed now. It is permissible to bathe many times when it is hot, but not when it is cold (this is an example of 'time'). Therefore, it is known that 'time' and 'place' do not refer to just one thing. Question: Since it is said that one should distinguish according to the precepts of one's own school, why is the Five-Part Vinaya quoted to clarify what is applicable to the present situation? Answer: The Vinaya clearly allows the five matters in remote areas, but the text is limited, and the matter is fixed, and it does not clearly include everything. Therefore, the text there is borrowed to clarify the meaning of this section. Nowadays, ignorant monks do not understand the teachings, break the precepts and do evil, and customs become a trend. Seeing those who uphold the precepts, their behavior is inconsistent with their own, so they blame others for being unkind and arbitrarily scold others for being unconventional. Evil is much, righteousness is little, who can say anything? The decline of the Buddha's Dharma and the decline of the world have been going on for a long time. Also, the Chan (Zen) and Sutra lecturers in the southeastern region eat porridge in the middle of the night and eat only after noon. The wooden bowl and gauze robe are no different from those of external paths. Acting according to the name, not understanding the actual situation, they all say that they are following local customs. Not studying the Buddha's Dharma, being ignorant to this point, be careful! The two teachings in mutual fusion are the teachings of the two worlds, and there are two explanations here. The former teaching was originally for the future, and also takes into account the Buddha's world. The latter teaching originally arose in the present, and still connects the Dharma-image and Dharma-ending periods. Perhaps it can be explained in this way, fearing that someone may suspect the quotation of the Five-Part Vinaya, so it is explained in this way. The words 'each other' refer to the two schools. Saying that the Four-Part Vinaya has been changed, it also takes into account the present. Although the Five-Part Vinaya has been established, it is not used, and it also takes into account the future. Since they both take each other into account, it is known that this school itself possesses the teachings of the two worlds, but the text is not clear, so the text there is used. Question: The prohibitive precepts and the nature precepts also clearly state the permission and prohibition, what is the difference between this and that? Answer: The former is common to both prohibitive and nature precepts, while this is only in the prohibitive precepts. If it is a nature precept, it does not matter the time or place. Therefore, in the 'Liao Lun' (Treatise on Clarity), it is said that at all times and places, Vinaya refers to sexual misconduct, theft, etc. In the third example, rewarding the cause is said to be retribution. Saying strength and weakness, or speaking from the two positions of men and women, is in response to the following formulation. Also, men and women are each divided into three roots, which is in response to the following practice. Therefore, it does not speak of severity.

而言聽者。以重輕之言不該約行故以重聽通收二種。就制即止持約行即作持。初中準戒疏深防限分各有通別。制四重防三毒即根本防。制種類防四重名深防(此即通也)。又云。過犯未窮預加重約禁微防著。故曰深防如尼觸犯夷等類(等餘三重。約戒以論即名別也。若飲蟲水防殺畜。手搏防打亦號深防。非此中意以不對報故)。言限分者指重緣心。以為下凡限分之制(此即名通通諸戒故)。又云。若就相論可有修學。並是限分如漏失僧殘尼墮(此為別也。又如僧中輒教尼等及尼中四獨紡績。一切不同之戒是也)。令此約報強弱須從別論(古記反破此解。請以戒疏為準)。約行者山謂蘭若即上根也。世謂聚落即中下根也。然上士不獨居山。中下豈唯在聚。取其大約以處分機。初明山者僧尼二眾通行四依。一糞衣。二乞食。三樹下坐。四腐爛藥(此上根也。尼樹下坐但非蘭若)。二明世者衣中根報。次者制三衣。又次者畜百一。又次者畜長。又次者被褥等重物。又次者聽眾寶莊嚴(此非常教。唯天須菩提耳)。上準戒疏明五開。彼云良由眾生根報不同強弱不等。致令大聖方便開遮(此五前強后弱中間互通)。食中開受僧別二請僧常檀越送等。處開二房藥開三種(此四開中下幾)。問制行二位強弱何分。答制則強輕而弱重(

【現代漢語翻譯】而言聽者，以重輕之言不該約行，故以重聽通收二種。就制即止持，約行即作持。初中準戒疏，深防限分各有通別。制四重防三毒，即根本防。制種類防四重，名深防（此即通也）。又云：『過犯未窮，預加重約，禁微防著。』故曰深防，如尼觸犯夷等類（等餘三重。約戒以論，即名別也。若飲蟲水防殺畜，手搏防打，亦號深防，非此中意，以不對報故）。言限分者，指重緣心，以為下凡限分之制（此即名通，通諸戒故）。又云：『若就相論，可有修學，並是限分，如漏失僧殘尼墮。』（此為別也。又如僧中輒教尼等及尼中四獨紡績，一切不同之戒是也）。令此約報強弱，須從別論（古記反破此解，請以戒疏為準）。約行者，山謂蘭若（aranya，寂靜處）即上根也，世謂聚落即中下根也。然上士不獨居山，中下豈唯在聚，取其大約以處分機。初明山者，僧尼二眾通行四依：一糞衣，二乞食，三樹下坐，四腐爛藥（此上根也。尼樹下坐但非蘭若）。二明世者，衣中根報。次者制三衣，又次者畜百一，又次者畜長，又次者被褥等重物，又次者聽眾寶莊嚴（此非常教，唯天須菩提耳）。上準戒疏明五開。彼云：『良由眾生根報不同，強弱不等，致令大聖方便開遮。』（此五前強后弱，中間互通）。食中開受僧別、二請僧常、檀越（dānapati，施主）送等。處開二房，藥開三種（此四開中下幾）。問制行二位強弱何分？答制則強輕而弱重。

【English Translation】 And for those who listen, because weighty or light words should not restrict practice, therefore 'weighty listening' comprehensively includes both types. 'Control by precepts' means stopping holding, while 'practice by discipline' means active holding. Initially, according to the Vinaya Commentary, deep prevention and limited scope each have general and specific aspects. Controlling the four gravest offenses prevents the three poisons, which is fundamental prevention. Controlling types to prevent the four gravest offenses is called deep prevention (this is the general aspect). It is also said: 'Before offenses are exhausted, additional weighty restrictions are added, prohibiting subtle attachments.' Therefore, it is called deep prevention, such as nuns violating the parajika (irrevocable defeat) offenses, etc. (etc., the remaining three gravest offenses. Discussed in terms of precepts, this is the specific aspect. If drinking water with insects prevents killing animals, or hand-to-hand combat prevents hitting, these are also called deep prevention, but not the meaning here, because they do not correspond to retribution). 'Limited scope' refers to the heavy causal mind, which is the restriction for ordinary beings (this is the general aspect, encompassing all precepts). It is also said: 'If discussing the characteristics, there can be cultivation and learning, all of which are limited scope, such as monks losing sanghavasesa (formal meeting required) and nuns falling into patayantika (expiation). (This is the specific aspect. Also, such as monks rashly teaching nuns, or nuns independently spinning yarn in four ways, all different precepts). To determine the strength and weakness of this restriction on retribution, it must be discussed separately (ancient records refute this interpretation; please take the Vinaya Commentary as the standard). 'Practice by discipline' refers to mountains, meaning aranya (quiet places), which are for those of superior faculties; 'world' refers to villages, which are for those of medium and inferior faculties. However, superior individuals do not exclusively reside in mountains, and medium and inferior individuals are not only in villages; take the general principle to allocate according to capacity. First, clarifying mountains, both monastic communities of monks and nuns practice the four supports: 1. rag robes, 2. begging for food, 3. sitting under trees, 4. rotten medicine (this is for superior faculties; nuns sitting under trees, but not in aranya). Second, clarifying the world, clothing is the retribution for medium faculties. Next is restricting to three robes, then allowing possession of one hundred and one items, then allowing possession of long items, then allowing heavy items such as bedding, then allowing adorned with many treasures (this is not the common teaching, only for Deva Subhuti). Above, according to the Vinaya Commentary, clarifying the five allowances. It says: 'Because the roots and retributions of sentient beings are different, and their strengths and weaknesses are unequal, the Great Sage expediently opens and closes.' (These five are strong at the beginning and weak at the end, with mutual communication in the middle). In food, allowing receiving separate invitations for monks, regular invitations for monks, dānapati (patron) sending, etc. In dwelling, allowing two rooms; in medicine, allowing three types (these four allowances are for medium and inferior faculties). Question: How are the strength and weakness of the two positions of control and practice distinguished? Answer: Control is strong in lightness and weak in heaviness.

強依限分弱假深防)。行則強制而弱聽(強者堪耐弱必隨開)。四中初句明機差。此謂佛世起教之機。非五部師也。次句示教別。即對諸部以明輕重。輕重言通不出罪事。如初篇重犯淫制毛頭盜限滿五。羯磨楷定受法簡人之類。即此重余輕。又開結凈地舍財還主接俗生善之類。又諸部境想不同。五分不開疑想。僧祇性惡無疑想。十誦前有方便除疑想(今鈔準用)。四分除破僧淫酒不開疑想。余戒通開。上並此輕他重。下二句證成。異執即是各計。非貶斥也。問此就當宗以辨興意。那以五部為證耶。答此舉群宗為顯四分。五中初句通剽。事謂止持門一切諸戒如淫盜等。法即作持門一切製法。如結說安恣衣藥受凈及餘一切眾別羯磨。法下別釋。初二句明製法意。上列諸法通制一化。行必有方違則獲罪。如諸羯磨。並托緣成必須四準評量七非撿校。故曰法唯等。事下四句出制事意。情謂有情性即三性。性因情起故云情性。然以情變不常隨緣無量故。令聖制教等塵沙。事托境生故云隨境。有犯不犯故云得失。或托下釋上隨制。三性犯戒廣如中卷篇聚名報及戒疏中。今依疏文略引示之。彼云。托善緣以興教者。如坐禪讀誦講導開悟。必以正命居懷制伏煩惱此名善法。方希名利邪命自居。相雖是善反成貪毒。壞心障道勿過於此。是

故大聖興教防之(此通遮性。性如慈心斷命好心互用三寶等。遮如乞衣過受勸增等類)。言不善緣以興教者如十惡等。體是不善能廣三途。增惱障道故聖因過制教防之(此局性惡)。言托無記以興教者如草土等。體雖無記數作不已。外彰譏丑內增心亂教制防約。作者犯墮余廣如后(此唯遮戒)。言世譏者即諸戒緣多因俗譏起過。方制一往以分。則上句通遮性下句唯局遮。然性戒緣起亦兼世譏。故此二句不可偏判。思之可知(古多錯解故為曲示)。如上五例。三四約機為顯于教。餘三就教非不對機。又前二局就止持。后三通於止作。總意中初文為二。上二句結前。總下示意。大毗尼藏興意極多五例。統收大要略盡。望其別條實為未備。故云且略等。薄知言可取解。方詣明有所歸。方謂方所詣即至詣。統一律之始終故云總撮。指一意以該攝故云包舉。拯拔也。凡庸者若據所化實通諸趣。若取可度別在人中。三歸五戒余道俱沾。具足律儀唯人可受。必約通別兩意釋之。然此所明乃是如來出世大意。語該三藏義涉五乘。且就所宗故為律意耳。泥曰或雲泥洹涅槃等。西音之轉小遠疏中翻之為滅。智論涅名為出。槃名為趣言永出諸趣。疏就所證之理。論約能證之智。古記至此廣列義章。今意不存如前已示。然須略舉以遣文相。諸小

【現代漢語翻譯】因此，偉大的聖人興起教化來防止這些（這包括通遮性，即本質上的，例如慈心、斷命、好心互相作用、三寶等；以及遮性，即禁止性的，例如乞衣時接受過多、勸人增加等等）。說到以不善的因緣來興起教化，例如十惡等，其本質是不善的，能廣泛地導致三惡道，增加煩惱，障礙修行，所以聖人因為這些過失而制定教規來防止（這侷限於本質上的惡）。說到依託無記（既非善也非惡）來興起教化，例如草木土石等，其本質雖然是無記，但如果不斷地去做，外表上會顯得可笑醜陋，內心會增加混亂，所以教規制定來約束。違犯者會犯墮罪，其餘的詳細內容在後面會講到（這僅僅是遮戒）。說到世間的譏諷，就是說許多戒律的緣起都是因為世俗的譏諷而產生過失，所以才制定戒律來區分。總的來說，上一句是通遮性，下一句僅僅侷限於遮性。然而，性戒的緣起也兼有世間的譏諷，所以這兩句話不能片面地判斷，仔細思考就可以明白（古人多有錯誤理解，所以特別指明）。像上面五個例子，第三和第四個是根據眾生的根機來彰顯教法，其餘三個是就教法本身而言，並非不適合眾生的根機。而且，前兩個例子侷限於止持（停止惡行），后三個例子通於止持和作持（行善）。總的意思是，最初的文字分為兩部分，上面兩句總結前面所說的，下面示意。大毗尼藏（Vinaya Pitaka，律藏）興起的意義非常多，這五個例子統攝了大要，略盡其意。但相對於具體的條文來說，實際上還沒有完備，所以說『且略』等等。淺薄的知識可以用來理解，才能達到明白，有所歸宿。方是指方法，詣是指到達，詣即是至詣。統一戒律的始終，所以說『總撮』。指一個意思來概括，所以說『包舉』。拯救拔除。凡庸之人，如果根據所教化的對象來說，實際上通於各道眾生；如果根據可以度化的人來說，特別是在人道之中。三歸（皈依佛、法、僧）、五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）其餘的道都沾益，具足的律儀只有人可以受持。必須根據通和別兩種意思來解釋。然而，這裡所說明的是如來（Tathagata）出世的偉大意義，語言涵蓋三藏（Tripitaka），意義涉及五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘），暫且就我們所宗的律宗來說明律藏的意義。泥曰，或者說泥洹（Nirvana）、涅槃（Nirvana）等等，是西方語音的轉譯，稍微有些疏遠，疏中翻譯為滅。智論（大智度論）中，涅名為出，槃名為趣，意思是永遠脫離諸趣。疏是就所證的道理來說，論是就所能證的智慧來說。古記到這裡廣泛地列舉義章，現在的意思是不存在，像前面已經說明的。然而，需要稍微舉出一些來消除文字上的疑惑。諸小現代漢語譯本

【English Translation】 Therefore, the Great Sage established teachings to prevent these (this includes both 'common prohibitive nature,' which is inherent, such as loving-kindness, taking life, good intentions interacting, the Three Jewels, etc.; and 'specific prohibitive nature,' which is prohibitive, such as receiving too much when begging for clothes, encouraging to increase, etc.). Speaking of establishing teachings based on unwholesome conditions, such as the Ten Evils, their nature is unwholesome and can broadly lead to the three evil realms, increasing afflictions and obstructing the path. Therefore, the Sage established precepts to prevent these due to these faults (this is limited to inherent evil). Speaking of relying on neutral (neither good nor evil) to establish teachings, such as grass, earth, and stones, although their nature is neutral, if done continuously, it will appear ridiculous and ugly externally, and increase inner confusion. Therefore, precepts are established to restrain. Violators will commit a 'fallen' offense, and the rest of the details will be discussed later (this is only a 'prohibitive precept'). Speaking of worldly criticism, it means that many origins of precepts arise from worldly criticism causing faults, so precepts are established to distinguish. In general, the previous sentence is 'common prohibitive nature,' and the next sentence is limited to 'specific prohibitive nature.' However, the origin of 'nature precepts' also includes worldly criticism, so these two sentences cannot be judged one-sidedly; careful consideration will make it clear (the ancients often misunderstood, so it is specifically pointed out). Like the five examples above, the third and fourth are based on the capacity of sentient beings to manifest the teachings, and the remaining three are based on the teachings themselves, not that they are unsuitable for the capacity of sentient beings. Moreover, the first two examples are limited to 'cessation-observance' (stopping evil), and the last three examples apply to both 'cessation-observance' and 'performance-observance' (doing good). The general meaning is that the initial text is divided into two parts: the above two sentences summarize what was said earlier, and the following indicates the meaning. The Great Vinaya Pitaka (Vinaya Pitaka, the collection of monastic rules) has many meanings for its establishment, and these five examples encompass the main points, briefly exhausting its meaning. However, compared to the specific articles, it is actually not complete, so it says 'briefly' etc. Superficial knowledge can be used to understand, in order to reach clarity and have a destination. 'Method' refers to the method, and 'reaching' refers to arriving; 'reaching' is 'to arrive.' Unifying the beginning and end of the precepts, so it says 'summarizing.' Pointing to one meaning to encompass, so it says 'encompassing.' Rescuing and extracting. Ordinary people, if based on the objects to be taught, actually include all realms of beings; if based on those who can be liberated, it is especially in the human realm. The Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) and the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking intoxicants) benefit the other realms, but the complete monastic rules can only be received by humans. It must be explained according to both general and specific meanings. However, what is explained here is the great meaning of the Tathagata (Tathagata) appearing in the world, the language covers the Tripitaka (Tripitaka), and the meaning involves the Five Vehicles (Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle), and for the time being, we will explain the meaning of the Vinaya based on our Vinaya School. 'Nir' or 'Nirvana' (Nirvana), etc., are transliterations of Western sounds, slightly distant, and translated as 'extinction' in the commentary. In the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita Sastra), 'Nir' means 'to exit,' and 'vana' means 'to approach,' meaning to permanently escape all realms. The commentary is based on the principle of what is realized, and the treatise is based on the wisdom that can realize it. Ancient records extensively list the meanings here, but the current meaning does not exist, as has been explained earlier. However, it is necessary to briefly mention some to eliminate textual doubts. The small English version

乘論通明二種涅槃。謂二乘之人見思永盡。真空極證報質未亡。故名有餘依也。及乎化火焚身。身智俱滅同太虛空。故名無餘依也。若約大教即指常住不生滅性為大涅槃。今文須通泥曰兩釋。若就權宗即指前云若取開會須歸后一。扶律談常即其意也。下文調三毒求四果等。並同此釋。引證中兩段並本律增三中。文初段三句。上二句即孔雀冠婆羅門問阿難之語。下一句即阿難答詞(彼其云爲調貪慾瞋恚愚癡令盡故)。增戒學者出世正道增上勝法。非謂漸制而言增也(定慧亦同)。云何下二句即引後段。上句即佛問諸比丘語。為字平乎。下句是比丘答詞(彼具云。云何增戒增心增慧學學此三學。得須陀洹乃至阿羅漢等。文中束之)。所引二文辭理無異。但上約所斷下據所證耳。問戒止業非那云調毒及求果耶。答如戒疏說尋之可解。古記於此廣談斷證紊亂學宗。戒疏委斥如前具引。又云。今所學者正為求此四果。以斯宗正屬聲聞乘。故談至此以為極矣。昔嘗聽習每臨此語不勝痛咽。可謂屈抑祖乘聾瞽來學。受戒篇明上品發心。沙彌篇說出家學本。篇聚所引勝鬘智論並以毗尼。即摩訶衍。羯磨疏中圓教出體。即同三聚終歸大乘域心於處。何得不思致虧發足。如是等文云何銷釋。致使一家教門宗骨俱喪。后賢有識深須鏡諸。結指

【現代漢語翻譯】現代漢語譯本二乘（聲聞乘和緣覺乘）的涅槃分為兩種：有餘依涅槃和無餘依涅槃。二乘之人斷盡見惑和思惑，證得真空的極境，但仍然有色身的果報存在，所以稱為『有餘依』。等到他們以火焚身，身和智慧都滅盡，如同太虛空一般，就稱為『無餘依』。如果按照大乘佛教的教義，常住不生不滅的佛性才是大涅槃。本文需要貫通『泥曰』的兩種解釋。如果按照權教的觀點，就是指前面所說的『若取開會須歸后一』，扶持戒律而談論常住佛性，就是這個意思。下文所說的調伏三毒、求證四果等，都可以用同樣的道理來解釋。引用的兩段經文都出自《本律》和《增三》。第一段經文的前三句，前兩句是孔雀冠婆羅門問阿難的話，后一句是阿難的回答（大意是說爲了調伏貪慾、瞋恚、愚癡，使之斷盡）。『增戒』是指戒學者的出世正道，增上殊勝之法，不是指逐漸制止而言的（定、慧也是同樣的道理）。『云何』下面的兩句是引用后一段經文。上句是佛問諸比丘的話，『為』字是平聲。下句是比丘的回答（他們詳細地說：『云何增戒、增心、增慧？學習這三種學問，就能證得須陀洹乃至阿羅漢等果位。』文中將這些內容概括起來了）。所引用的兩段經文，辭句和道理沒有差別，只是上文是從所斷煩惱的角度來說，下文是從所證果位的角度來說。有人問：戒律只是止息惡業，為什麼說能調伏三毒、求證四果呢？回答是：可以參考《戒疏》的解釋，尋閱之後就能理解。古人的註解在這裡廣泛地談論斷惑證果，擾亂了學宗。《戒疏》的詳細駁斥如前文所引。《戒疏》又說：『現在我們所學習的，正是爲了求證這四果。』因為這個宗派正是屬於聲聞乘，所以談到這裡就認為是極點了。過去曾經聽聞學習，每當聽到這些話，都感到非常痛心。這可以說是委屈了祖師的教法，把來學習的人都當成了聾子和瞎子。《受戒篇》闡明了上品發心，《沙彌篇》闡述了出家學習的根本。篇章中引用的《勝鬘經》、《智論》都認為毗尼就是摩訶衍（大乘）。《羯磨疏》中圓教的出體，就等同於三聚凈戒，最終歸於大乘的境界。對於這些道理，怎麼能不思考，以至於在最初發心時就出現了偏差呢？像這樣的經文，又該如何解釋呢？以至於使一家教門的宗骨都喪失了。後來的賢者有識之士，應該深入地借鑑這些教訓。總結以上所說。

【English Translation】 English version The two types of Nirvana for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are divided into two: Nirvana with Remainder (sa-upādisesa-nirvana) and Nirvana without Remainder (an-upādisesa-nirvana). Those of the Two Vehicles have exhausted their delusions of views and thoughts, and have realized the ultimate state of True Emptiness, but the karmic body still exists, so it is called 'with Remainder'. When they cremate their bodies with fire, and both body and wisdom are extinguished, like the vast emptiness, it is called 'without Remainder'. According to the teachings of Mahayana Buddhism, the permanent, non-arising, and non-ceasing Buddha-nature is the Great Nirvana. This text needs to connect the two interpretations of 'Nir曰'. According to the provisional teachings, it refers to what was said earlier, 'If taking the opening, it must return to the latter one', supporting the precepts and discussing the permanent Buddha-nature, that is the meaning. The following discussion of subduing the three poisons, seeking the four fruits, etc., can be explained with the same principle. The two quoted passages are from the 'Original Vinaya' and 'Increased Three'. The first three sentences of the first passage, the first two sentences are the words of the Peacock Crown Brahmin asking Ānanda (meaning 'joy'), and the last sentence is Ānanda's answer (the general idea is to subdue greed, hatred, and ignorance, so that they are completely extinguished). 'Increased Precepts' refers to the transcendent right path of precept practitioners, the supreme and excellent Dharma, not referring to gradual restraint (samādhi and prajñā are the same principle). The two sentences below 'How' are quoting the latter passage. The upper sentence is the Buddha's words asking the Bhikshus (monks), the word '為' (wéi) is in the even tone. The lower sentence is the Bhikshus' answer (they said in detail: 'How to increase precepts, increase mind, increase wisdom? Learning these three studies, one can attain the fruits of Srotapanna (stream-enterer) up to Arhat (worthy one), etc.' The text summarizes these contents). The two quoted passages, the words and principles are no different, but the former is from the perspective of the afflictions to be severed, and the latter is from the perspective of the fruits to be attained. Someone asks: Precepts only stop evil deeds, why does it say that they can subdue the three poisons and seek the four fruits? The answer is: You can refer to the explanation of the 'Vinaya Commentary', you can understand after reading it. The ancients' annotations here extensively discuss cutting off delusions and attaining fruits, disturbing the learning sect. The detailed refutation of the 'Vinaya Commentary' is as quoted in the previous text. The 'Vinaya Commentary' also says: 'What we are learning now is precisely to seek these four fruits.' Because this sect belongs to the Śrāvakayāna, it is considered the ultimate to talk about this. In the past, I have heard and studied, and whenever I hear these words, I feel very sad. This can be said to be wronging the teachings of the ancestors, treating the learners as deaf and blind. The 'Receiving Precepts Chapter' clarifies the superior mind of aspiration, and the 'Śrāmaṇera Chapter' elaborates on the foundation of learning for leaving home. The 'Vimalakīrti Sutra' and 'Mahāprajñāpāramitāśāstra' quoted in the chapters both consider Vinaya to be Mahayana. The manifestation of the perfect teaching in the 'Karma Commentary' is equivalent to the Three Pure Precepts, and ultimately returns to the realm of Mahayana. How can one not think about these principles, so that deviations occur at the initial aspiration? How should such scriptures be explained? So that the doctrinal foundation of a family's teachings is lost. Later virtuous and knowledgeable people should deeply learn from these lessons. Concluding the above.

中上三句指下篇別事。下二句示此中總意。下諸門者即三十篇。所以不言篇者。以一一篇中隨諸別事各有制意。今此遍指篇中別科故云諸門耳。下總結云此之十條並總束諸門。豈非指下諸篇耶(有云后九門者非也)。尋條知本者條即前事是別相故。本謂今文示總義故(餘九同此里文略耳)。◎

◎第二門初標舉者。教興大意如上已明。然其罪事重輕不同。欲本大聖裁量之意故次明之。正明中初科前二句標難。上句指佛心。下句即祖意。何下釋難裁所以。初徴原下釋上二句約人推教則教密難裁。又下就教推機而機差叵究。原亦推也。窮即極也。眾生性慾唯佛窮。盡隨宜授道毫釐不差。既出聖謀故非凡測。若取偶對上句對下合云識病之人。下句對上合云受法之器。法喻互舉語簡義彰。所以下雙結。扣音口亦去呼擊也。方謂方所如來立法量同空界。群生萬類無不沾益。故其所利不在一隅故曰無方。既其無方。則非思議所能及故云豈可等。次科雖然者與奪未決之語。對前乍覽故云重核。前約當機故難裁斷。今取被后故言自顯。遠標即律教。教以指道喻之如標。超諸世典命之云遠裔謂衣裾取其末下以比後學。在文者即下七例並見律中。凡論教義或無明文。須引證據。律文既顯故不假證。示現總相故云大略。別列中初例。準

【現代漢語翻譯】現代漢語譯本：上面三句指的是下文篇章中分別敘述的事情。下面兩句揭示了此處的總括意義。下文所說的『諸門』，指的就是後面的三十篇。之所以不說『篇』，是因為每一篇中隨著各種不同的事情各有其制定的意義。現在這裡普遍地指篇章中的各個不同類別，所以說是『諸門』。下面的總結說『此之十條並總束諸門』，難道不是指後面的各個篇章嗎（有人說後面的九門，這是不對的）。尋條知本，『條』就是指前面的事情，是各個不同的方面；『本』指的是現在的文句，揭示總體的意義（其餘九條與此類似，文句簡略而已）。

第二門，首先是標明提舉。教法興盛的大意，如上文已經闡明。然而，罪行的輕重程度不同。想要探究大聖裁量的用意，所以接下來闡明這一點。在正式闡明中，第一部分的前兩句標明了難點。上一句指的是佛的心意，下一句指的是祖師的意圖。下面的解釋說明了難以裁決的原因。首先，『徴原下釋上』，這兩句是就人的根器來推斷教法，這樣教法就顯得隱秘而難以裁決。『又下就教推機』，這是就教法來推斷眾生的根機，這樣根機就顯得差異很大而難以窮盡。『原』也是推究的意思，『窮』就是窮盡的意思。眾生的（各種根機），只有佛才能徹底瞭解，完全根據其適宜的情況來傳授佛法，絲毫不會有差錯。既然出自聖人的謀劃，所以不是凡人所能測度的。如果採取對偶的方式，上一句對應下一句，應該說成『識病之人』；下一句對應上一句，應該說成『受法之器』。用佛法和比喻互相闡明，語言簡練而意義明顯。下面的『所以下雙結』，『扣』，音同『口』，也是去呼擊的意思。『方』指的是方所，如來制定的法度如同空界一樣廣大，所有的眾生都能得到利益。所以它所帶來的利益不在一個角落，所以說是『無方』。既然是『無方』，那就不是思議所能達到的，所以說是『豈可等』。第二部分，『雖然者』，是與奪未決的語氣。因為是重新審視之前的內容，所以說是『重核』。之前是就當下的根機來判斷，所以難以裁斷；現在是考慮到後世的情況，所以說是自然顯現。『遠標』指的是律教，教法用標來指代，用道來比喻，就像標桿一樣。『超諸世典』，稱之為『遠裔』，指的是衣服的下襬，取其末端來比喻後來的學習者。『在文者』，指的是下面的七個例子，都可以在律典中找到。凡是討論教義，如果找不到明確的文字，就必須引用證據。律典中的文字既然已經很明顯，所以不需要再舉證。揭示總體的相狀，所以說是『大略』。在分別列舉中，這是第一個例子，依據（律典）。

【English Translation】 English version: The above three sentences refer to the separate matters described in the following chapters. The following two sentences reveal the overall meaning here. The 'various doors' mentioned below refer to the subsequent thirty chapters. The reason for not saying 'chapters' is that each chapter has its own established meaning according to the various different matters. Now, this universally refers to the various different categories within the chapters, so it is said to be 'various doors'. The following summary says 'These ten articles encompass all the various doors', doesn't it refer to the subsequent chapters? (Some say the following nine doors, but this is incorrect). 'Seeking the branch to know the root', 'branch' refers to the previous matters, which are the various different aspects; 'root' refers to the current text, revealing the overall meaning (the remaining nine articles are similar to this, the text is brief).

The second door, first is to clearly state and raise. The general meaning of the flourishing of the teachings, as explained above. However, the severity of the offenses varies. Wanting to explore the intention of the Great Sage's judgment, so the following clarifies this point. In the formal clarification, the first part's first two sentences mark the difficulties. The previous sentence refers to the Buddha's intention, and the next sentence refers to the Patriarch's intention. The following explanation clarifies the reason for the difficulty in judging. First, '徴原下釋上', these two sentences are inferring the teachings based on the capacity of the person, thus the teachings appear hidden and difficult to judge. '又下就教推機', this is inferring the capacity of sentient beings based on the teachings, thus the capacity appears greatly different and difficult to fathom. '原' also means to investigate, '窮' means to exhaust. Only the Buddha can thoroughly understand the (various capacities) of sentient beings, and completely according to their appropriate situation to impart the Dharma, without the slightest error. Since it comes from the sage's plan, it is not something that ordinary people can measure. If taking the form of parallelism, the previous sentence corresponding to the next sentence should be said as 'the person who recognizes the illness'; the next sentence corresponding to the previous sentence should be said as 'the vessel for receiving the Dharma'. Using the Dharma and metaphors to explain each other, the language is concise and the meaning is clear. The following '所以下雙結', '扣', pronounced the same as '口', also means to go, call, and strike. '方' refers to the location, the laws established by the Tathagata are as vast as the empty realm, and all sentient beings can benefit. Therefore, the benefits it brings are not in one corner, so it is said to be '無方' (wu fang - without direction/limit). Since it is '無方', then it is not something that thinking can reach, so it is said to be '豈可等' (qi ke deng - how can it be equaled). The second part, '雖然者' (sui ran zhe - although), is a tone of undecided giving and taking. Because it is re-examining the previous content, so it is said to be '重核' (zhong he - re-examine). Previously, it was judging based on the current capacity, so it was difficult to judge; now it is considering the situation of later generations, so it is said to be naturally revealed. '遠標' (yuan biao - distant marker) refers to the Vinaya teachings, the teachings are indicated by a marker, and the Dao is used as a metaphor, like a marker pole. '超諸世典' (chao zhu shi dian - surpassing all worldly scriptures), it is called '遠裔' (yuan yi - distant hem), referring to the hem of the clothes, taking its end to compare to later learners. '在文者' (zai wen zhe - in the text), refers to the following seven examples, all of which can be found in the Vinaya. Whenever discussing the teachings, if clear words cannot be found, evidence must be cited. Since the words in the Vinaya are already clear, there is no need to provide further evidence. Revealing the overall appearance, so it is said to be '大略' (da lue - general outline). In the separate listing, this is the first example, based on (the Vinaya).

業疏中明受舍漸頓先五。次十后具名漸。徑受具足。三戒俱得名頓。舍具戒作沙彌舍具十作優婆塞名漸。直作白衣名頓(此古記解。未見制教輕重意)。今約持犯篇中不學無知漸頓釋之。戒疏云。行違本受厭而不學故名止犯。不學具漸頓起心有通局。無知唯局漸。緣境不了犯不學罪。漸中隨境結故輕。頓則一切犯故重(不學出受戒說相。無知出不攝耳戒)。二結正業科。即篇聚之罪各從種類。並約七支業理輕重以分上下。如篇聚云。正結罪科止樹六法是也。三報果不同者此明人類。報有差別。謂男女黃門二形之類。四夷俱重。摩觸粗語媒嫁等則有輕降。如律廣解具列其相。可尋注戒(舊約僧尼別制釋。或引母論犯報四句釋于義似疏)。四攝趣優劣者律明。趣有三種。人及非畜。非人一種通含四趣天修鬼獄。又非畜中各有男女黃形。並如戒本所列。人趣為優畜則為劣。非人通優劣且約四重以示其相。初人趣四戒俱重。二非人淫重余蘭。畜生淫重盜吉。殺有智蘭無智提(餘篇自尋)。五起情虛實者此有多釋。一如謗妄等戒。情虛故重情實皆開(諸戒不犯文中並標實爾無心等是也)。又諸戒境想初句情虛故重。疑想情實俱輕(除淫酒戒)。又諸戒中或標知故字者。即顯情虛(如故斷畜命知水有蟲等)。非故不知即是情實。即

【現代漢語翻譯】現代漢語譯本《業疏》中闡明了舍戒和受戒的漸頓之分，先受五戒，其次受十戒，最後受具足戒，這被稱為『漸』。直接受具足戒，三戒同時獲得，被稱為『頓』。捨棄具足戒而成為沙彌，捨棄具足戒和十戒而成為優婆塞，這被稱為『漸』。直接成為白衣（在家之人），這被稱為『頓』（這是古記的解釋，未見制教中關於輕重的意義）。現在根據《持犯篇》中不學習和無知的漸頓來解釋。《戒疏》中說：『行為違背了最初所受的戒律，因為厭倦而不學習，所以稱為止犯。』不學習具足戒，漸和頓的起心有共通和侷限。無知只侷限於漸。因為對境界不瞭解而犯戒，是不學習的罪過。在漸中，隨著境界而結罪，所以較輕。頓則是一切都犯，所以較重（不學習出自受戒說相，無知出自不攝耳戒）。二、結正業科。就是篇聚的罪過，各自按照種類，並且根據七支業的道理，按照輕重來區分上下。如篇聚所說，正結罪科止樹六法就是這樣。三、報果不同，這裡說明人類的報應有差別。包括男女、黃門（無性生殖能力者）、二形（雙性人）之類。四夷（邊遠民族）的罪過都較重。摩觸、粗語、媒嫁等則有輕重之分。如律中廣泛解釋，詳細列出了各種情況，可以查閱《注戒》（舊的解釋是關於僧尼的特別規定，或者引用《母論》用犯報四句來解釋，在意義上似乎與《疏》不同）。四、攝趣優劣，律中說明，趣有三種：人、畜生和非人。非人一種包含四趣：天、阿修羅、鬼、地獄。又非畜生中各有男女黃形，都如戒本所列。人趣為優，畜生則為劣。非人通優劣，且根據四重戒來顯示其相。初，人趣四戒都重。二，非人淫戒重，其餘為蘭。畜生淫戒重，盜戒為吉。殺有智的畜生為蘭，殺無智的畜生為提（其餘篇章自己查詢）。五、起情虛實，這裡有很多解釋。一是如謗妄等戒，情虛所以重，情實都開（諸戒不犯文中都標明『實爾』、『無心』等就是這個意思）。又諸戒境想初句情虛故重，疑想情實俱輕（除淫酒戒）。又諸戒中或標知故字者，即顯情虛（如故斷畜命、知水有蟲等）。非故不知即是情實。

【English Translation】 English version The Ye Shu clarifies the gradual and sudden aspects of renouncing and receiving precepts. First, receiving the five precepts, then the ten precepts, and finally the full precepts is called 'gradual' (jian). Directly receiving the full precepts, obtaining all three sets of precepts simultaneously, is called 'sudden' (dun). Renouncing the full precepts to become a shramanera (novice monk), renouncing the full precepts and the ten precepts to become an upasaka (layman), is called 'gradual'. Directly becoming a layperson is called 'sudden' (this is an explanation from ancient records, and the meaning of the weight of the precepts in the established teachings is not seen). Now, based on the Holding and Offending Chapter, the gradual and sudden aspects of not learning and ignorance are explained. The Jie Shu says: 'Behavior that violates the originally received precepts, because of weariness and not learning, is called stopping offense.' Not learning the full precepts, the arising of intention in gradual and sudden has commonality and limitation. Ignorance is only limited to gradual. Because of not understanding the object of perception and committing an offense, it is the offense of not learning. In gradual, the offense is determined according to the object of perception, so it is lighter. Sudden is that everything is violated, so it is heavier (not learning comes from the explanation of receiving precepts, ignorance comes from not controlling the ear precepts). Second, the section on concluding the correct karma. That is, the offenses of the pian ju (group of rules), each according to its kind, and according to the principles of the seven limbs of karma, are divided into upper and lower according to their weight. As the pian ju says, the correct concluding offense section, stopping the tree and the six dharmas, is like this. Third, the different results of retribution, this explains the differences in the retribution of humans. Including men, women, huangmen (eunuchs), and erxing (hermaphrodites). The offenses of the siyi (barbarians) are all heavier. Touching, coarse language, matchmaking, etc., have different degrees of lightness and heaviness. As the Vinaya widely explains, the details are listed, and the Commentary on the Precepts can be consulted (the old explanation is about the special regulations for monks and nuns, or quoting the Matrika to explain with the four sentences of offense and retribution, which seems different from the Shu in meaning). Fourth, the superiority and inferiority of the gati (destiny), the Vinaya explains that there are three gati: humans, animals, and non-humans. The non-human category includes the four gati: gods, asuras, ghosts, and hells. Also, within the non-animal category, there are men, women, and huangxing, all as listed in the Precepts. The human gati is superior, and the animal gati is inferior. The non-human gati is both superior and inferior, and the characteristics are shown according to the four root precepts. First, in the human gati, all four precepts are heavy. Second, in the non-human gati, the precept against sexual misconduct is heavy, and the rest are sthulatyaya. In the animal gati, the precept against sexual misconduct is heavy, and the precept against stealing is dukkhata. Killing sentient animals is sthulatyaya, and killing non-sentient animals is prayaschittika (find the rest in the other chapters yourself). Fifth, the reality and unreality of the arising intention, there are many explanations here. One is like the precepts against slander and false speech, the intention is unreal, so it is heavy, and the intention is real, so it is opened (in the articles of not violating the precepts, 'real', 'unintentional', etc. are marked, which is this meaning). Also, in the initial sentence of the precepts, the thought of the object is unreal, so it is heavy, and the doubtful thought is real, so it is light (except for the precepts against sexual misconduct and alcohol). Also, in the precepts, if the words 'knowing' and 'intentional' are marked, it shows that the intention is unreal (such as intentionally killing an animal, knowing that there are insects in the water, etc.). Unintentional and unknowing is the real intention.

如本律。犯必問心無心不犯。制教重輕尋之可見。六開制互立者。一切諸戒若止若作有制未始不開。有開未嘗不制。二教相待義無獨立。且如淫戒。乃至畜生毛頭即犯。仍開怨逼此即制中開也。雖許境合三時無樂開中制也。又如本制三衣次開百一。複製加持后開畜長。仍制說凈時緣不暇。復開十日不說則犯。又如本制安居緣開受日。複製限內須還。又開難緣不返等。但制即是重開併爲輕。如是類求方體教意。七中喧即聚落中下兩根。靜即蘭若頭陀上行。四依教重四開教輕(此明如來制教重輕。又云在文自顯。須就本律詳而求之。故今所釋頗與昔異)。結示中上句屬佛。下句屬鈔主。據本制懷臨事處斷則輕重合教。萬無一失料簡七種。初受隨簡一是背于受體。餘六制於隨行。二就行中上作簡。二三四五是止。第七是作。六通止作。三就止中。能所簡。第二是所犯罪。三四即所對境。五即能犯心如是知之。

第三標中言對事者。一約判罪。二據行法。三謂亡物(二衣篇云。隨本受體何律受戒。即以此律而定輕重)。應須問曰。教門輕重聖意可知。然現翻四律互有乖違。重輕不定。今之學者依何為準。此門所立其意在茲。敘古中初科佛滅千年。至後漢明帝時騰蘭初至。人雖剃染未有歸戒。跨及曹魏將二百年。曇摩柯羅

【現代漢語翻譯】現代漢語譯本：如同根本的戒律一樣。違犯戒律必須考察是否有犯戒之心，無心則不犯戒。佛所制定的教規，其輕重之處，仔細尋找就能明白。關於六開制互立的原則：一切諸戒，無論是止惡還是行善，有制定的，沒有不開啟方便之門的；有開啟方便之門的，沒有不加以限制的。兩種教義相互依存，不能獨立存在。例如淫戒，乃至對畜生的毛髮產生淫念即犯戒。但又開許被強迫的情況，這就是在制約中開啟方便。即使允許在特定情況下行淫，但若在三種時機（非時、非處、非人）中追求快樂，則又是在開啟方便中加以制約。又如最初制定三衣的制度，後來開啟可以擁有百一之物，再後來又制定加持之法，之後又開啟可以蓄積過長的衣物。但又制定說凈之法，若因時間倉促，又開啟十日內不說凈則犯戒。又如最初制定安居的制度，因緣故開啟可以接受安居日，但又制定必須在期限內返回。又開啟因困難無法返回等情況。但凡是制約，就是重罪；開啟方便，就是輕罪。像這樣探求，才能體會教義的方方面面。七種情況中的『喧』，指的是聚落中下兩類根機的人；『靜』，指的是蘭若（遠離人煙的修行處）中頭陀（苦行僧）上等根機的人。四依的教法是重罪，四開的教法是輕罪（這說明如來制定的教規有輕重之分，又說在經文中自然顯現，需要根據根本的戒律詳細探求，所以現在所解釋的與過去有所不同）。在總結指示中，上句屬於佛，下句屬於鈔主。根據根本的戒律，懷著敬畏之心，在面臨事情時進行判斷，就能使輕重之分符合教義，萬無一失。簡別七種情況：最初的受隨簡，一是違背了受戒的本體，其餘六種是制約隨行。二是在行持中，上作簡，二三四五是止惡，第七是行善。六通於止惡和行善。三是在止惡中，區分能和所。第二是所犯的罪行，三四是所對的境界，五是能犯的心，像這樣瞭解它們。第三，在標示中說『對事』，一是根據判罪，二是根據行法，三是指遺失的物品（二衣篇說：根據最初受戒的戒體，以何種律受戒，就以此律來確定輕重）。應該提問：教門的輕重，聖人的意圖可以理解。然而現在翻譯的四部律典互相存在差異，輕重不定。現在的學者應該依據哪個為準？此門所立的意圖就在於此。在敘述古事中，第一部分是從佛滅度千年，到後漢明帝時，騰蘭（Kāśyapa Mātanga 迦葉摩騰和 Dharmaratna 竺法蘭）初次來到中國。人們雖然剃度染衣，但還沒有歸依受戒。跨越曹魏時期，將近二百年。曇摩柯羅（Dharmakāla 法時）

【English Translation】 English version: As with the fundamental precepts. Violations must be examined for intent; unintentional violations are not offenses. The rules established by the Buddha, their weight and lightness, can be understood by careful examination. Regarding the principle of six openings and restrictions established mutually: all precepts, whether to abstain from evil or to practice good, have restrictions, and there is no restriction without an opening for convenience; there are openings for convenience, and there is no opening without a restriction. The two teachings are interdependent and cannot exist independently. For example, the precept against sexual misconduct, even having lustful thoughts towards the hair of an animal is a violation. However, it is opened for cases of coercion, which is an opening within a restriction. Even if sexual activity is permitted under specific circumstances, seeking pleasure at the wrong time, in the wrong place, or with the wrong person is a restriction within an opening. Furthermore, the initial establishment of the three robes was followed by the opening to possess a hundred and one items, then the establishment of the method of blessing, and later the opening to accumulate robes that are too long. However, the method of confession was established, and if there is no time, it is opened that if the confession is not made within ten days, it is a violation. Furthermore, the initial establishment of the rainy season retreat was opened for accepting the retreat day due to circumstances, but it was established that one must return within the time limit. It is also opened for cases where one cannot return due to difficulties. But all restrictions are serious offenses; openings for convenience are minor offenses. By exploring in this way, one can understand all aspects of the teachings. The 'noisy' in the seven situations refers to people of the lower two capacities in villages; 'quiet' refers to the upper-level practitioners of asceticism (dhūta) in remote monasteries (araṇya). The teachings of the four reliances are serious offenses, and the teachings of the four openings are minor offenses (this explains that the rules established by the Tathāgata have varying degrees of severity, and it is said that they are naturally revealed in the scriptures, requiring detailed exploration according to the fundamental precepts, so the current interpretation differs somewhat from the past). In the concluding instructions, the first sentence belongs to the Buddha, and the second sentence belongs to the commentator. According to the fundamental precepts, with reverence, judging matters as they arise will ensure that the distinction between light and heavy offenses aligns with the teachings, without any mistakes. Distinguishing the seven situations: the initial acceptance and following distinction, the first is a violation of the essence of taking the precepts, and the remaining six are restrictions on following practices. The second is in practice, the upper is the distinction of action, two, three, four, and five are abstaining from evil, and the seventh is practicing good. Six are common to abstaining from evil and practicing good. The third is in abstaining from evil, distinguishing between the actor and the object. The second is the offense committed, three and four are the objects faced, and five is the mind that can commit the offense, understanding them in this way. Third, in the indication, it is said 'regarding matters,' one is based on judging offenses, two is based on practicing the Dharma, and three refers to lost items (the chapter on the two robes says: according to the original precept body, which Vinaya was used to take the precepts, then this Vinaya will be used to determine the weight). It should be asked: the weight of the teachings, the intention of the sages can be understood. However, the currently translated four Vinayas have discrepancies with each other, and the weight is uncertain. Which should current scholars rely on? The intention of this school lies in this. In narrating ancient events, the first part is from a thousand years after the Buddha's Parinirvana to the time of Emperor Ming of the Later Han Dynasty, when Kāśyapa Mātanga and Dharmaratna first arrived in China. Although people shaved their heads and dyed their robes, they had not yet taken refuge and received the precepts. Spanning the Cao Wei period, nearly two hundred years. Dharmakāla

(或作迦羅。此云法時)依四分羯磨立十人受戒為始。出僧祇戒本令眾誦習(第一差也)。至姚秦時。十誦廣律初翻。人即依用(此二差也)。其次四分僧祇五分三部廣文並傳此地。人謂僧祇與先戒本文理相合。乃舍十誦多演僧祇(此三義也)。唯四分五分曾未弘通。至於元魏法聰律師。方悟前非於即罷講僧祇。首傳四分然以人情執舊多未伏從。及乎隋朝智首律師作五部區分鈔。往往未能盡理尚有紛紜。故今鈔中特須提示。歷年既久執諍仍繁。不能備陳故但通斥云諸師等。東流者標其所至。或云西來言其所從。幾字平呼近也。自漢至唐撰鈔之時。凡五百五十九年故云近耳(若取曹魏得戒已來近四百年)。穿鑿者學無師稟。肆意攻求不從正理。故以比焉(孟子云。所惡于智者其為鑿也。注云悉人用智而妄穿鑿)。推所由中上句明迷教。下句示迷行。宗旨謂假實不同。本趣即色非色別。勸學中初句勸久學。學師謂稟學于師。次句勸憑正教。何下明離過。二句語別義同。但上約破斥下取輕誚。淪猶墮也。嗤即是笑。正判中初文上二句即曉其本趣。體下謂識其宗旨。業疏云。如戒一受願行須同。焉有受依假宗隨行實教。神州一統約受並誦四分之文。及論隨行皆依有部行學。非唯體相乖各。亦乃緩急隨情等(有將體既等語。為總

【現代漢語翻譯】現代漢語譯本 (或作迦羅，此云法時)依據《四分律》的羯磨法，確立了十人受戒的制度作為開始。最初，僧團戒本傳出，讓僧眾誦習（這是第一處差異）。到了姚秦時期，《十誦律》的廣律初次被翻譯，人們就依據它來使用（這是第二處差異）。其次，《四分律》、《僧祇律》、《五分律》這三部廣律都傳到了這裡。人們認為《僧祇律》與先前的戒本文理相合，於是捨棄《十誦律》，而更多地演說《僧祇律》（這是第三處差異）。只有《四分律》和《五分律》未曾廣泛弘揚。到了元魏時期，法聰律師才醒悟到之前的錯誤，於是停止講授《僧祇律》，開始傳授《四分律》，然而因為人們的情感執著于舊法，大多沒有信服順從。到了隋朝，智首律師作了五部區分鈔，往往未能完全合乎道理，仍然存在紛紜。所以如今的鈔中特別需要提示。經歷的年歲已經很久，執著爭論仍然繁多，不能全部陳述，所以只是概括地斥責說『諸師』等。『東流』是標明它所到達的地方，或者說『西來』是說明它所從來的地方。『幾字平呼』是說時間很近。從漢朝到唐朝撰寫鈔書的時候，總共五百五十九年，所以說是『近』（如果從曹魏得戒以來，接近四百年）。『穿鑿』是指學習沒有師承，肆意攻求，不遵循正理，所以用它來比喻（孟子說：『我所厭惡那些自作聰明的人，是因為他們的穿鑿附會。』註釋說：『全部用自己的智慧而胡亂穿鑿。』）。『推所由』中，上句說明迷惑于教義，下句說明迷惑于修行。『宗旨』是指假宗和實宗不同，『本趣』是指色法和非色法有別。『勸學』中，第一句勸勉長久學習，『學師』是指從師稟學，第二句勸勉依據正教。『何下明離過』，這兩句話意思相同，只是上面一句是破斥，下面一句是輕微的嘲笑。『淪』是墮落的意思，『嗤』就是嘲笑的意思。『正判』中，第一段文字的上兩句是曉示他們的本趣，『體下』是說認識他們的宗旨。《業疏》說：『如果戒律一經受持，愿和行必須相同，哪裡有受戒依據假宗，修行卻隨順實教的呢？』『神州一統』是說受戒和誦讀都依據《四分律》的經文，以及討論隨行都依據有部的行學。不僅僅是體和相乖離，而且還有緩急隨情等等（有人將『體既等』這句話，作為總括）。

【English Translation】 English version (Also written as Jialuo, meaning 'time of Dharma') According to the Karma method of the Si Fen Lu (Four-Part Vinaya), the establishment of a ten-person ordination system is taken as the beginning. Initially, the Sangha precepts were circulated for the Sangha to recite and study (this is the first difference). During the Yaoqin period, the extensive Shi Song Lu (Ten Recitation Vinaya) was first translated, and people began to use it (this is the second difference). Subsequently, the extensive texts of the Si Fen Lu (Four-Part Vinaya), Sengqi Lu (Sangha Vinaya), and Wu Fen Lu (Five-Part Vinaya) were all transmitted here. People believed that the Sengqi Lu was consistent with the previous precepts in terms of principles, so they abandoned the Shi Song Lu and lectured more on the Sengqi Lu (this is the third difference). Only the Si Fen Lu and Wu Fen Lu were not widely propagated. It was not until the Yuanwei period that the lawyer Facong realized the previous mistake, so he stopped lecturing on the Sengqi Lu and began to transmit the Si Fen Lu, but because people's emotions were attached to the old Dharma, most did not believe and follow it. During the Sui Dynasty, the lawyer Zhishou made a distinction commentary on the five parts, which often failed to be completely reasonable and still contained controversies. Therefore, the current commentary especially needs to provide reminders. The years that have passed are already long, and the adherence to disputes is still numerous, so it is not possible to state them all, so it is only generally rebuked as 'various teachers' and so on. 'Flowing eastward' marks the place it has reached, or 'coming from the west' indicates where it came from. 'A few words of level tone' means the time is very recent. From the Han Dynasty to the time of writing the commentary in the Tang Dynasty, there were a total of five hundred and fifty-nine years, so it is said to be 'recent' (if it is from the time of receiving the precepts in the Cao Wei, it is close to four hundred years). 'Forcing interpretations' refers to learning without a teacher's guidance, recklessly attacking and seeking, not following the correct principles, so it is used as a metaphor (Mencius said: 'What I hate about those who are wise is their forced interpretations.' The commentary says: 'They all use their own wisdom and recklessly force interpretations.'). In 'Inferring the reason', the first sentence explains being confused about the teachings, and the second sentence explains being confused about practice. 'Tenet' refers to the difference between the provisional school and the real school, and 'original intention' refers to the difference between form and non-form. In 'Encouraging learning', the first sentence encourages long-term learning, 'learning from a teacher' refers to learning from a teacher, and the second sentence encourages relying on the correct teachings. 'What follows explains leaving behind faults', these two sentences have the same meaning, but the first sentence is a refutation, and the second sentence is a slight ridicule. 'Sinking' means falling, and 'sneering' means ridicule. In 'Correct judgment', the first paragraph's first two sentences are to show their original intention, and 'below the body' is to say to recognize their tenets. The Karma Commentary says: 'If the precepts are once received, the vows and practice must be the same, how can there be receiving precepts based on the provisional school, but practicing according to the real teachings?' 'The unification of Shenzhou' means that receiving precepts and reciting are based on the text of the Si Fen Lu (Four-Part Vinaya), and the discussion of following practice is based on the learning and practice of the Sarvastivada school. Not only are the substance and appearance different, but there are also varying degrees of urgency according to emotions, etc. (Some people take the phrase 'the substance is the same' as a summary).

師語非也)。更示中據上所明於理已顯。所以重示者一恐疑雲。俱是聖教。縱令互判亦有何過。二又恐云四分。可爾余宗不然。故復釋之。初文上二句標。謂下釋。如已學四分。即依四分判彼十誦受戒之者。余互亦爾。同則不言乖則有過。故云脫罹等。脫忽也。罹遭也。愆即是罪。上句明判斷之失。下句示違犯之罪。愚癡即無知也。次科上二句正示諸宗判處。並同此列故云通立等。格式也。較音覺正也。后二句結告。條領即今所立才覽此門疑滯即遣。如冰之泮故云釋然。大觀謂所見通遠也。

第四門上明考體專用一宗。然或被事不周須通他部故此明之。欲曉此門文相大意。須以三問前以激之。問受體既從四分。只合專依本宗。何以今鈔備引諸部。約體明隨其義安在。問三藏所詮事理兩異。既宗律藏。何以下引阿含等經及余小論。豈非化制不分耶。問律是小乘。教限須別。安得輒用華嚴涅槃地持智論。豈非大小濫耶。若不明示學者俱疑。故此決之尋文可見。問今鈔通用三藏。何以但標諸部。答諸律體相既殊。須明引用分齊。是故此門正明諸律。至后六師方通經論(有云諸部通收經論非也)。敘分宗中。初文言統明者總括諸部也。如來滅后迦葉結集為八十誦律。五師相繼一百來年並無支派。后因諍計遂分五宗流。既

出於一源枝必歸於一本。故云實一文也。但下示分所以。上句明如來赴機設教不等(有以機悟屬五師者非也)。下句明諸師各執不同嶽立喻其所執如山之固。注戒序云。云飛二部五部之殊。山張十八五百之異(有謂五嶽對五部非也。況諸計之言不唯五部。請以注戒質之)。次料上二句敘分宗。義鈔云。鞠多受法既少不能均融故分五部。然既大聖懸記。蓋是時機所宜。執諍雖殊無非證道。即大集云。五部雖異不妨諸佛法界涅槃是也。下二句明各集。競謂爭馳。言大眾者此濫窟外部。高僧傳論云。上座大眾創分結集之場。彼言大眾乃是窟外。此云大眾定是窟內。即今摩訶僧祇。此翻大眾。以五百人亦大眾故(智論則云千人)。是則大眾名通二部。上座唯局窟內。學者須細辨之。一家者且據五部。各自為言。三中初輕重異者一約罪釋。本宗初篇重犯。餘部但吉。本宗犯罪方便隨滅。余律仍存。四分女觸比丘蘭。十誦結殘。十誦身根互壞觸者蘭。四分捉髮亦殘(且略遣文余尋釋相)。二約亡物釋。下云。然此亡物諸部未融等。錫杖澡罐針錐等物四分歸重。余律並輕(如二衣中)。三約事釋。如四分受戒緣具方成故重。余宗緣闕並開(如無和尚無衣缽等)。本宗轉欲則輕。余宗不開故重。本宗悔殘微乖法式。悔罪不出故重。十誦

【現代漢語翻譯】現代漢語譯本出於一個根源生出的枝條必定歸於一個根本。所以說實際上是一個整體。但下面顯示了分化的原因。上面一句說明如來應機施教的方式各不相同（有人認為應機領悟屬於五師的說法是不對的）。下面一句說明各個部派的導師各自堅持己見，像山嶽一樣屹立，比喻他們所堅持的觀點像山一樣穩固。《戒序注》說，『云飛』比喻二部和五部的差別，『山張』比喻十八部和五百部的不同（有人認為五嶽對應五部是不對的。況且各種計說的言論不只針對五部，請用《戒序注》來驗證）。接下來解釋上面兩句是敘述分宗的原因。《義鈔》說，鞠多接受的佛法既少又不能融會貫通，所以分成了五部。然而既然有大聖的預言，大概是當時的機緣所致。雖然執著和爭論不同，但都沒有背離證道的目的。就像《大集經》所說，『五部雖然不同，不妨礙諸佛的法界涅槃』。下面兩句說明各自結集經典的情況。『競謂』是爭相馳騁的意思。說到『大眾』，指的是窟外那些濫竽充數的外部人員。《高僧傳論》說，『上座部和大眾部最初分開了結集的場所』。那裡所說的大眾是指窟外，這裡所說的大眾一定是窟內。就像現在的摩訶僧祇律，翻譯成漢語就是大眾。因為五百人也可以稱為大眾（智論則說是千人）。這樣看來，大眾這個名稱可以通用於兩個部派，而上座部只侷限於窟內。學習的人需要仔細辨別。『一家』，姑且根據五部各自的說法來說。三種不同之處，首先是輕重不同，一是根據罪行來解釋。本宗最初所犯的重罪，在其他部派只是輕罪。本宗犯罪的方便之法隨著罪行的消滅而消失，其他律宗仍然存在。《四分律》中，女人觸控比丘屬於僧殘罪，《十誦律》中結成僧殘罪。《十誦律》中身體器官互相破壞的觸控屬於僧殘罪，《四分律》中抓住頭髮也屬於僧殘罪（這裡只是簡略地說明，其餘的可以查詢解釋）。二是根據遺失的物品來解釋。下面說，『然而這些遺失的物品各個部派沒有統一』等等。錫杖、澡罐、針錐等物品，《四分律》認為屬於重物，其他律宗都認為是輕物（如兩件衣服中）。三是根據事情來解釋。比如《四分律》中，受戒的因緣具足才能成就，所以認為重。其他宗派因緣缺少也可以開許（如沒有和尚、沒有衣缽等）。本宗轉生慾望則認為輕，其他宗派不允許，所以認為重。本宗懺悔僧殘罪稍微不符合法式，懺悔罪行不徹底，所以認為重。《十誦律》...

【English Translation】 English version Branches originating from a single source must return to a single root. Therefore, it is said to be essentially one entity. However, what follows illustrates the reasons for the divisions. The preceding sentence clarifies that the Tathagata's (如來) (Thus Come One) methods of teaching vary according to the capacity of the audience (some argue that understanding through capacity belongs to the Five Teachers, which is incorrect). The following sentence explains that the teachers of each school adhere to their own views, standing firm like mountains, symbolizing that their held beliefs are as solid as mountains. The 'Commentary on the Ordination Preface' states, 'Clouds flying' is analogous to the differences between the Two Schools and the Five Schools, 'Mountains spreading' is analogous to the differences between the Eighteen Schools and the Five Hundred Schools (some argue that the Five Peaks correspond to the Five Schools, which is incorrect. Moreover, the statements of various calculations are not limited to the Five Schools; please verify with the 'Commentary on the Ordination'). Next, the preceding two sentences are explained as narrating the reasons for the division of schools. The 'Notes on the Meaning' state that because Kujja (鞠多) received little Dharma and could not integrate it harmoniously, the school was divided into five. However, since there was a prophecy from the Great Sage, it was probably due to the circumstances of the time. Although the attachments and disputes differ, they do not deviate from the purpose of attaining enlightenment. Just as the 'Great Collection Sutra' (大集經) says, 'Although the Five Schools are different, they do not hinder the Dharma Realm and Nirvana of all Buddhas'. The following two sentences explain the circumstances of each compilation of scriptures. 'Competing claims' means vying and rushing. When referring to 'the Sangha' (大眾), it refers to those unqualified external members outside the cave. The 'Essays on Eminent Monks' states, 'The Sthavira School (上座部) and the Mahasanghika School (大眾部) initially separated the places of compilation'. The Sangha mentioned there refers to those outside the cave, while the Sangha mentioned here must be inside the cave. Just like the current Mahasanghika Vinaya (摩訶僧祇律), which translates to Sangha in Chinese. Because five hundred people can also be called the Sangha (the Treatise on the Great Perfection of Wisdom (智論) says it is a thousand people). Thus, the name Sangha can be commonly used for both schools, while the Sthavira School is limited to those inside the cave. Students need to carefully distinguish this. 'One family' is tentatively based on the respective statements of the Five Schools. The three differences, first, are the differences in severity, one is explained according to the offense. The initial serious offense in this school is only a minor offense in other schools. The expedient means of committing an offense in this school disappear with the elimination of the offense, while other Vinayas still exist. In the 'Four-Part Vinaya' (四分律), a woman touching a Bhikkhu (比丘) (monk) is a Sanghavasesa (僧殘) (formal meeting of the Sangha), in the 'Ten Recitation Vinaya' (十誦律) it constitutes a Sanghavasesa. In the 'Ten Recitation Vinaya', touching that mutually destroys bodily organs constitutes a Sanghavasesa, in the 'Four-Part Vinaya', grabbing hair also constitutes a Sanghavasesa (this is just a brief explanation, the rest can be found in the explanation). Second, it is explained according to the lost items. It is said below, 'However, these lost items are not unified in each school', and so on. Items such as the staff (錫杖), water pitcher (澡罐), needle (針錐), etc., the 'Four-Part Vinaya' considers them to be heavy items, while other Vinayas consider them to be light items (such as in the two robes). Third, it is explained according to the matter. For example, in the 'Four-Part Vinaya', the conditions for receiving precepts must be complete to be accomplished, so it is considered heavy. Other schools may allow it even if the conditions are lacking (such as without an abbot, without robes, etc.). This school considers the desire to be reborn to be light, while other schools do not allow it, so it is considered heavy. This school's repentance of Sanghavasesa slightly deviates from the Dharma, and the repentance of offenses is not thorough, so it is considered heavy. The 'Ten Recitation Vinaya'...

不行別住六夜。直得出罪故輕。二持犯分途者即如上引境想不同。又四分淫戒並據毛頭。十誦論犯過皮過齒。四分隨處盜五成犯。十誦取本古錢方結。僧祇通夜護衣。四分限在明相。三有無遞出者遞亦互也。即如上引眾學有無及盜非畜物。四分無文並準十誦。四分二寶蠶綿並無悔法。十誦出之。又四分衣界通有勢分。餘部皆無等。四廢興互顯者。四分歌聲說戒用廢。五分直說取興。四分開結凈地用廢。十誦制斷取興。又如僧祇牒事說欲用廢。四分不牒取興之類。次明取用。初科標示中。立四分為本者順本受體。離前互判過也。須用諸部老行事有據。離后執隅過也。引論中欲明取捨有所準。故此論五百羅漢造釋四分律。初牒釋淫戒緣起。已將入戒本。即變為宗論。其中一羅漢曰。于戒句中(即下隨本)。于戒本中(即下本也)。于問難中(即法師語)。若欲知者有四毗尼。諸大德等如鈔所引。然諸羅漢並具神通不無勝劣。故選召能者耳。抄出者傳於貝葉也。上是告眾之詞。一本下出四法之相。初本中雲一切律藏。即指當部諸戒。非謂通諸律也。二隨本下略其釋文。論云。四大處名為隨本(論文難解諸釋不同。且依古記約通別二緣注之)。佛告諸比丘我說不凈(性惡遮惡俱是不善。故不清凈)而不制(癡狂心亂並通開故)

。然此隨入不凈(一念心憶是比丘便入犯位)。于凈不入是名不凈(不順開教故凈不入。即是犯罪故名不凈)。第二佛告諸比丘。我說不凈(如上)而不制(如上)。然此隨入凈是名凈(心不憶知順開入凈。由不成犯故得名凈)。第三佛告諸比丘。我說聽凈(如淫怨逼儉開八事)。然此隨入不凈(三時有樂時禮不止。二並歸犯)。于凈不入于汝輩不凈(乘于開教故凈不入。並結正犯故言不凈)。第四佛告諸比丘。我說聽凈(如上)。然此隨入凈。于汝輩凈(順於開教並無犯故)。一切諸戒並具通別二緣。通如持犯別在隨相。今此四句前二通緣后二別緣。又前後二句中。並初句是犯后句不犯。一一戒下皆有二緣故名隨本。是一切戒大要之處名四大處。三法師語先說本者即上二本。廣分別者即論中解釋之文。一一併云法師曰是也。即論主一句祖師助顯非本論文。四意用論作自意。彼云何謂自意答置本置隨本。置法師語(如評一戒則涉三法。且置此三待加意度。及對三藏方可取捨)。以意度(籌量可否)。用方便度(詳其理趣)。及三藏者上是意詳。下以教勘。彼云。以修多羅廣說。以阿毗曇廣說。以毗尼廣說。以法師語。文略下句故云等也(此謂三藏中法師語也)。先觀下正示意用次第之法。根本即本句義即隨本。文句等

【現代漢語翻譯】現代漢語譯本：然而，這種隨之而來的進入不清凈狀態（只要一念心中憶念那位比丘，便會進入犯戒的地位）。對於清凈狀態不進入，這就被稱為不清凈（因為不順從開許的教導，所以清凈狀態無法進入，也就是犯罪，因此稱為不清凈）。第二，佛陀告訴眾比丘：我說不清凈（如上所述），但沒有禁止（如上所述）。然而，這種隨之而來的進入清凈狀態，這就被稱為清凈（心中沒有憶念，順從開許而進入清凈狀態，由於沒有構成犯戒，因此得名為清凈）。第三，佛陀告訴眾比丘：我說聽許清凈（例如因為淫慾、怨恨逼迫而開許八件事）。然而，這種隨之而來的進入不清凈狀態（在三個時間段內有樂，或者行禮時沒有停止，這兩種情況都歸於犯戒）。對於清凈狀態不進入，對於你們來說是不清凈的（憑藉開許的教導，所以清凈狀態無法進入，並且構成正式的犯戒，所以說不清凈）。第四，佛陀告訴眾比丘：我說聽許清凈（如上所述）。然而，這種隨之而來的進入清凈狀態，對於你們來說是清凈的（順從開許的教導，並且沒有犯戒）。一切戒律都具備通途和特別兩種因緣。通途的因緣就像持戒和犯戒，特別的因緣在於隨順於戒相。現在這四句話，前兩句是通途的因緣，后兩句是特別的因緣。而且，前後兩句中，第一句是犯戒，后一句是不犯戒。每一條戒律下都有兩種因緣，所以稱為隨本。這是一切戒律最重要的部分，稱為四大處。三法師的說法，先說本者，就是指上面的兩個本。廣泛分別者，就是指論中的解釋文字。每一處都說『法師曰』就是這個意思。也就是論主的句子，祖師幫助顯明，並非本來的論文。四意是用論來表達自己的意思。他們說，什麼是自己的意思呢？回答是：放置本、放置隨本、放置法師語（例如評論一條戒律，就會涉及到三種法，姑且放置這三種法，等待加以意度，以及對照三藏之後才可以取捨）。用自己的意思來衡量（衡量是否可行），用方便的智慧來衡量（詳細瞭解其中的道理），以及三藏，上面是用自己的意思來詳細瞭解，下面是用教義來勘驗。他們說：用修多羅（Sutra，經）來廣泛解釋，用阿毗曇（Abhidhamma，論）來廣泛解釋，用毗尼（Vinaya，律）來廣泛解釋，用法師的說法。文字省略了下句，所以說『等』（這裡指的是三藏中的法師語）。先觀察下面的正示意用次第之法。根本就是本句，義就是隨本，文句等。

【English Translation】 English version: Furthermore, this subsequent entry into impurity (the mere thought of that Bhikshu (monk) leads to a state of transgression). Not entering into purity is called impurity (because it does not accord with the teachings of allowance, purity cannot be entered, which is a transgression, hence called impurity). Secondly, the Buddha told the Bhikshus (monks): I speak of impurity (as above) but do not prohibit (as above). However, this subsequent entry into purity is called purity (the mind does not remember, accords with allowance and enters purity, because it does not constitute a transgression, hence it is named purity). Thirdly, the Buddha told the Bhikshus (monks): I speak of allowing purity (such as allowing eight matters due to lust, resentment, or coercion). However, this subsequent entry into impurity (having pleasure at three times, or not stopping the bowing, both are attributed to transgression). Not entering into purity, for you, is impurity (relying on the teachings of allowance, purity cannot be entered, and constitutes a formal transgression, hence it is called impurity). Fourthly, the Buddha told the Bhikshus (monks): I speak of allowing purity (as above). However, this subsequent entry into purity, for you, is purity (accords with the teachings of allowance and there is no transgression). All precepts possess both general and specific conditions. The general conditions are like upholding and violating precepts, and the specific conditions lie in following the characteristics of the precepts. Now, in these four sentences, the first two are general conditions, and the last two are specific conditions. Moreover, in the first and last two sentences, the first sentence is a transgression, and the last sentence is not a transgression. Under each precept, there are two conditions, hence it is called 'following the root'. This is the most important part of all precepts, called the Four Great Abodes. The three Dharma Masters' (teachers of the Dharma) saying, 'firstly speaking of the root' refers to the above two roots. 'Extensive differentiation' refers to the explanatory texts in the treatise. Every place saying 'the Dharma Master said' is this meaning. That is, the sentence of the treatise master, the patriarch helps to clarify, is not the original thesis. The 'four intentions' are to use the treatise to express one's own meaning. They say, 'What is one's own meaning?' The answer is: placing the root, placing the 'following the root', placing the Dharma Master's words (for example, commenting on a precept involves three Dharmas, let's put these three Dharmas aside, waiting to add intention, and after comparing with the Tripitaka (Three Baskets) can they be adopted or discarded). Use one's own intention to measure (measure whether it is feasible), use the wisdom of skillful means to measure (understand the reasoning in detail), and the Tripitaka (Three Baskets), the above is to understand in detail with one's own intention, and the below is to examine with the teachings. They say: use the Sutra (Sutra, discourses of the Buddha) to explain extensively, use the Abhidhamma (Abhidhamma, philosophical treatises) to explain extensively, use the Vinaya (Vinaya, monastic rules) to explain extensively, use the Dharma Master's words. The text omits the following sentence, hence it says 'etc.' (this refers to the Dharma Master's words in the Tripitaka). First observe the method of the following correct intention sequence. The root is the root sentence, the meaning is the 'following the root', the text sentence, etc.

不等者。謂以上三對考三藏。等即同也注中指廣今略引之。彼云。律師者有三法然後成就。一于本諷誦通利。句義辨習文字不忘。二于律中堅持不雜。三從師次第受持不令忘失(在文難曉故詳引之。廣更如彼)。正下一句結示。取意中初文。行藏者約行事之廢立。取捨者謂考古之是非。實難非易文之互耳。大詮亦即總意(前云遠詮本全並同)程示也。下列科條取捨有據。故云無惑。舉例中初明本圓不取示有所宗。如重輕篇聚眾法羯磨受懺治擯結說安恣等。用人用法多出本宗。又下標云部別不同不取外部。皆此意也。餘下二列示四例。初不了有二。一不明瞭。如十五種略說戒及東方有山稱山之類。二不了足。如四人法不除懺舍等。下文一一別標。用此二意尋之可見。二廢前者如歌聲說戒。鈔云。此是五分廢教(如試外道魚肉正食。雖同廢教至下六師。方可言之。此中且據諸律。古記一混學者須知)。三有義無文者如顛狂人前舍戒不成。是有不足之義。故引十誦等證之(如定由旬。準律十四說戒十三先往。準強百里遂用智論下品為定。又十三難不問壞比丘。準尼受反問引善生明文。此皆屬后六師中)。四無文有事如雲三衣應受持。及非時殘宿不受皆明三藥加法。而無受文。或云。結界集僧無自然六相文等。如下結示。取用

【現代漢語翻譯】現代漢語譯本『不等者』，指的是以上三對考察三藏（Tipitaka，佛教經典的總稱）。『等』就是相同的意思，註釋中指的是廣泛，現在略微引用它。那裡說：『律師（Vinayadhara，精通戒律的僧侶）要有三種法才能成就：一是對原本諷誦通利，句義辨析熟悉，文字不忘；二是在戒律中堅持不雜；三是跟隨老師次第受持，不令忘失。』（因為文字難以理解，所以詳細引用它，更廣泛的內容如彼）。『正』下一句總結說明。『取意中初文』，『行藏』指的是關於行事的廢除和建立，『取捨』指的是考證的正確與否，實際上很難，並非容易，是文字的互相補充而已。《大詮》也就是總的意思（前面說『遠詮本全』都相同），是程示。下面列出的科條取捨有依據，所以說『無惑』。舉例中，首先說明以根本圓滿的戒律為準，不取其他，表示有所宗。例如重罪、輕罪篇，聚眾法、羯磨（Karma，業）受懺、治罰、擯除、結界、說安恣（Pavarana，自恣）等，用人用法多出自本宗。又下面的標題說『部別不同，不取外部』，都是這個意思。其餘下面二列示四個例子。最初的『不了』有兩種：一是不明瞭，如十五種略說戒以及東方有山稱山之類；二是不了足，如四人法不除懺舍等。下文一一分別標明，用這兩種意思尋找就可以看到。二是廢除前者，如歌聲說戒。《鈔》說：『這是五分律廢除的教法。』（如試驗外道、魚肉正食，雖然同是廢除的教法，到下面的六師才能說。這裡且根據諸律，古記一混，學者要知道）。三是有意義而沒有文字的，如在顛狂人面前舍戒不成，是有不足的意義，所以引用《十誦律》等來證明它（如確定由旬，按照戒律十四說戒，十三先前往，按照強百里，於是用《智論》下品作為確定。又十三難不問壞比丘，按照尼受反問，引用《善生經》的明文，這些都屬於後面的六師中）。四是沒有文字而有事情的，如說三衣應該受持，以及非時殘宿不受，都說明三藥加法，而沒有受文。或者說，結界集僧沒有自然六相文等。如下面總結說明，取用。

【English Translation】 English version 'Unequal' refers to the above three pairs examining the Tipitaka (the Buddhist scriptures). 'Equal' means the same, and the commentary refers to it broadly, which is now briefly quoted. It says: 'A Vinayadhara (a monk who is proficient in the precepts) must have three qualities to be accomplished: first, to be fluent in reciting the original text, to be familiar with the analysis of the meaning of the sentences, and not to forget the words; second, to adhere to the precepts without mixing them; third, to follow the teacher to receive and uphold them in order, without forgetting them.' (Because the text is difficult to understand, it is quoted in detail, and more extensive content is as in that text). The next sentence of 'correct' summarizes and explains. 'Taking the meaning in the initial text', 'conduct and storage' refers to the abolition and establishment of conduct, 'acceptance and rejection' refers to the correctness of the textual research, which is actually difficult, not easy, and is a mutual supplement of the text. 'Da Quan' is also the general meaning (previously said 'Yuan Quan Ben Quan' are the same), which is Cheng Shi. The following listed items of acceptance and rejection have a basis, so it is said 'no doubt'. In the example, first explain that the fundamental and complete precepts are the standard, and do not take others, indicating that there is a purpose. For example, major and minor offenses, gathering the Sangha, Karma (action), receiving repentance, punishment, expulsion, boundary setting, Pavarana (self-surrender), etc., the use of people and methods mostly comes from this sect. Also, the following title says 'different parts, do not take external', which is all this meaning. The remaining two below list four examples. The initial 'unclear' has two types: one is unclear, such as the fifteen kinds of briefly explained precepts and the like of mountains in the east called mountains; the second is insufficient, such as the four-person method does not remove repentance and abandonment. The following text marks them one by one, and you can see them by searching with these two meanings. The second is to abolish the former, such as singing precepts. 'Chao' said: 'This is the teaching abolished by the Five-Part Vinaya.' (Such as testing heretics, eating fish and meat as proper food, although they are also abolished teachings, they can only be said to be the six teachers below. Here, according to the Vinayas, the ancient records are mixed, and scholars should know). The third is that there is meaning but no text, such as not abandoning precepts in front of a madman, which has the meaning of insufficiency, so quote the 'Ten Recitations Vinaya' etc. to prove it (such as determining Yojana, according to the precepts, fourteen say precepts, thirteen go first, according to a strong hundred miles, then use the lower grade of 'Zhi Lun' as the determination. Also, the thirteen difficulties do not ask the broken Bhikkhu, according to the reverse question of the Bhikkhuni, quote the clear text of the 'Good Life Sutra', these all belong to the six teachers in the back). The fourth is that there is no text but there is a matter, such as saying that the three robes should be received and held, and that the remaining overnight food should not be received at the wrong time, all indicating the addition of the three medicines, but there is no text for receiving. Or it is said that there is no natural six-phase text for setting up boundaries and gathering monks, etc. As the following summarizes and explains, take and use.

法相關中初文為二。初正明取捨。緩急重輕四義條別。初如受衣文。僧祇通夜多論無衣缽得戒等。並緩別也。二如僧祇轉欲即失舍財入僧永棄等。名急別也。三如前所引境想不同。即重別也。四初篇無重犯等。謂輕別也。是非一句通收上四。互望為言。又引事釋者足數中。古師以破戒和尚在十人外。今斥云不得輒用他部。又受日中雲。不得秉四分羯磨用僧祇事訖等。余尋諸部篇。準論不取者即同意用也。故下二引證。言四說者本律增四中雲。佛告諸比丘有四種廣說。一若比丘作是語。長老我于某村某城。親從佛聞受持不忘。此見法是毗足是佛所教。若聞彼說不應嫌疑亦不應呵。應審定文句已尋究法律。若相違者應語彼言。汝所說者非佛所說。或是長老不審佛語。不須複誦亦莫教餘人。今應棄捨。若與法相應者應語彼言。是佛所說。應善誦習教諸比丘等(此名一廣說也)。第二從僧中上座前聞。第三從知法眾多比丘所聞。第四從知法一比丘所聞(並如上檢校文同不引)。十誦墨印者即是四分四說故云亦同。但名異耳。四分約能說人。十誦據能證教。彼云。若言我從佛聞乃至一比丘聞。未應嘆毀。應向三藏聖教印定是也。引此二文者由先世諸師隨情引用。今約部類檢勘可否。即同意用。若作此釋方見所引四說墨印。頗符論

意。次科初句躡前。次二句明合教。心謂行心境即前事。心不昧教事非暗托。故云相照。規猷謂法則。即前四法四說四印也。方二句明合理。相關方引既無橫評之繁。條別不取仍無闕事之略。前文所謂圖度取中至此。方彰故非晦沒。晦暗也。沒隱也。三中初二句標其偏執。即同下文初師見也。隅即是角。涉下示其過失。上句即行事闕。下句謂檢教闕。遂下明自三乖諍。如手持衣藥之類。互下出乖諍之由。用他事者上科所引既號相關。乃是彼此相通之事。必若本律限齊分明。止可全取彼部。故云還用等。如僧中有緣自說欲。行僧祇事(四分止有受轉說文。即有限故)。通結凈地行五分事(四分止有別結)。不應量衣說凈行多宗事(四分但明應量)。十三難中犍黃門得受。鈔云。必須勘取依餘部為受(四分自截滅擯)。別眾食開緣后二(四分有七。士多論僧次五分衣時)。自然衣界后四(本宗十一洲並水道並出他部)。略示一二餘尋鈔中(舊記反作不得全依。以釋請用上諸事質之)。兩存中四分楊枝不受。僧祇咽汁須受。又如教授師壇外受衣(五分)。或在眾中戒師受者(僧祇)。多論須請凈主。五分但令漫標。僧祇凈主三由旬內。多論若死若入異國更須別求(下並云隨意用)。又善見三衣穿破失法。多論緣斷等余自尋之

。檢閱中傳聞者。或章疏所出。或口相傳授。容有舛誤不可輒憑。故皆親檢使后無疑。次用六師列見中初標。問所以此門之後明六師者。答此有多意。一彰引用三藏並有準據。二顯諸計通局未融。三示今意總通六見。四明此鈔所宗有歸。問所以唯標六者。答前伐已來弘唱。雖多取其建立。不出六見故標六種。攝無不用。師資相傳至唐不絕。故云世中也。列示中。問第二與第三阿異。答第二師但見缺文。直取外部第三不爾。先求本部之義后引他文。意顯事出己宗不乖本趣。今鈔所取意亦同之。問第四師意復有何別。答前雖取他不敢廢本。此師不黨以理為長。五藏者四阿含外加一雜藏(長增中雜是為四含。雜藏者分別功德經云。非人弟子諸天所說。或說宿世因緣三無數劫菩薩所生。文義非一故名雜藏。阿含此翻法歸。謂眾法所歸也)。五辛者葷菜也(葷謂臭氣。一蔥二薤三韭四蒜五興渠)。除初師外下五註釋並見諸篇。第二師文見衣藥兩篇。第三見足數。第四見說戒四藥。第五見沙彌。第六酒肉五辛見四藥。八不凈見釋相。並如后引。通結中上句總牒。次二句是縱。下二句即奪。謂在教皆正因人有殊。言通局者初約大小。前五局小。第六通大小。二約三藏。前四局律後言通經論。三就前四本異分別。第一局本宗后三通異部

【現代漢語翻譯】現代漢語譯本檢閱這些傳聞，有些出自章疏，有些是口頭相傳，難免有錯漏，不可輕易相信。因此，都要親自查驗，使後人不再有疑慮。接下來用『六師列見』，首先標出。問：為什麼在此門之後要說明六師呢？答：這有多重含義。一是彰顯引用三藏都有依據。二是顯示各種計較都有侷限，未能融會貫通。三是表明現在的意思總括了六種見解。四是說明此鈔的宗旨在有所歸屬。問：為什麼只標出六種呢？答：自從伐以來，弘揚的學說雖然很多，但其建立的基礎，都離不開這六種見解，所以標出這六種，涵蓋一切。師資相傳，直到唐朝都沒有斷絕，所以說是『世中』。在列示中。問：第二師與第三師有什麼不同？答：第二師只是發現缺漏的文字，直接取用外部的說法；第三師則不然，先尋求本部經典的含義，再引用其他經典，意在表明事情出自本宗，不違背本來的旨趣。現在的鈔本所採取的也是同樣的意旨。問：第四師的用意又有什麼不同？答：前面的雖然取用其他的說法，但不敢廢棄本宗的說法；這位師不偏袒任何一方，以道理為準繩。五藏指的是四阿含之外，加上一個雜藏（長阿含、增一阿含、中阿含、雜阿含是為四阿含。雜藏，《分別功德經》說，是非人弟子、諸天所說，或者說的是宿世因緣、三無數劫菩薩所生，文義不一，所以名為雜藏。阿含，翻譯為法歸，意思是眾法所歸之處）。五辛指的是葷菜（葷指的是臭氣，一蔥、二薤、三韭、四蒜、五興渠）。除了第一師之外，下面五位師的註釋都可以在各篇中見到。第二師的文見於衣藥兩篇。第三師見於足數。第四師見於說戒四藥。第五師見於沙彌。第六師的酒肉五辛見於四藥，八不凈見於釋相，都如後面所引用。總結中，上句是總括，接下來的兩句是縱，下面的兩句是奪，意思是說在教義上都是正確的，只是因為人而有所不同。所說的通局，一是約大小乘來說，前五位侷限於小乘，第六位通於大小乘。二是約三藏來說，前四位侷限於律藏，後面說的是通於經論。三是就前四位本宗的差異來分別，第一位侷限於本宗，后三位通於不同的部派。

【English Translation】 English version Examining these transmitted accounts, some originate from commentaries, while others are passed down orally. Errors and omissions are inevitable, and they should not be readily trusted. Therefore, all must be personally verified to eliminate doubts for future generations. Next, the 'Enumeration of the Six Teachers' is used, initially marking them out. Question: Why is it that after this section, the Six Teachers are explained? Answer: There are multiple meanings to this. First, it highlights that the citations from the Tripiṭaka (three collections of Buddhist texts) all have a basis. Second, it shows that the various views have limitations and are not fully integrated. Third, it indicates that the present meaning encompasses all six views. Fourth, it clarifies that the purpose of this commentary is to have a specific affiliation. Question: Why are only six marked out? Answer: Since the time of the '伐' (伐 likely refers to a specific historical event or figure), although many doctrines have been propagated, their foundations are inseparable from these six views. Therefore, these six are marked out, encompassing everything. The transmission from teacher to disciple continued uninterrupted until the Tang Dynasty, hence the saying '世中' (shì zhōng - 'within the world'). In the enumeration. Question: What is the difference between the second and third teachers? Answer: The second teacher only found missing text and directly adopted external statements. The third teacher is different; they first seek the meaning of their own canon and then cite other scriptures, intending to show that the matter originates from their own school and does not violate the original intent. The current commentary adopts the same intention. Question: What is the difference in the intention of the fourth teacher? Answer: Although the previous ones adopted other statements, they did not dare to abandon their own school's statements. This teacher does not favor any side but takes reason as the standard. The Five Treasuries refer to the four Agamas (collections of early Buddhist texts) plus one Miscellaneous Treasury (the Long Agama, Ekottara Agama, Madhyama Agama, and Samyukta Agama are the four Agamas. The Miscellaneous Treasury, according to the Viseṣa-guṇa-paripṛcchā Sūtra, is what non-human disciples and devas spoke, or what concerns past lives, the bodhisattva's birth over countless kalpas, and the meaning of the text is not uniform, hence the name Miscellaneous Treasury. Agama translates as '法歸' (fǎ guī - 'dharma returns'), meaning the place where all dharmas return). The Five Pungent Spices refer to the pungent vegetables (pungent refers to the odor, one is onion, two is scallion, three is leek, four is garlic, five is asafoetida). Except for the first teacher, the commentaries of the following five teachers can be found in various chapters. The second teacher's text is found in the clothing and medicine chapters. The third is found in the number of feet. The fourth is found in the precepts and four medicines. The fifth is found in the novice. The sixth teacher's alcohol, meat, and five pungent spices are found in the four medicines, and the eight impurities are found in the explanation of characteristics, all as cited later. In the conclusion, the first sentence is a summary, the next two sentences are '縱' (zòng - 'allowing'), and the following two sentences are '奪' (duó - 'taking away'), meaning that in doctrine, all are correct, but they differ because of the people. The so-called '通局' (tōng jú - 'universal and limited'), first refers to the Mahayana and Hinayana, the first five are limited to Hinayana, and the sixth is universal to both Mahayana and Hinayana. Second, it refers to the Tripiṭaka, the first four are limited to the Vinaya, and the latter refers to being universal to the Sutras and Shastras. Third, it distinguishes the differences in the original schools of the first four, the first is limited to the original school, and the latter three are universal to different schools.

。四就后三取捨分別。第二第三取他成本故局。第四捨本從他。故通。五就二三。融隔分別第二缺文。直取則部類相隔故局。第三有義方求。則彼此相融故通。若約相兼明通局者。初不兼后故局。后得兼前故通。中間兩望則含通局。顯今中第三在律為當識宗旨故。第六於三藏為當知所歸故。上明正宗二師。餘下示參取餘四。如結凈地取第一師。業疏云。如鈔序中小持律也。持衣加藥直言說戒廢試外道下並用之。然于餘事有不取者故云參耳。得失謂考其可否。隨機謂摘其時要。知時即祖師自謂。一取一舍皆合宜故聞。第六既是所宗。何以今鈔不廢凈地。若爾合歸參取。豈是正存耶思之。

第五標舉中。文義決通言通能所。所則有三。一文義俱闕。二文具義闕。三義具文闕。能則有二。一文二義。義復分三。兼理及例別開成四。舍別從總但云文義。然此一門從能為目因前三闕。學者疑壅。故以此二疏決令通。敘立教中初句示理體。言理有二。小乘有部唯說生空。四分假宗則兼法空。併名權理。大教則指常住真性名為實理。當分過限二意通之。然斯二理體唯真寂名字莫詮。言說叵及故云絕名。次句明立教。名即是教標示也。美於理體故云宗極。宗則萬化之同歸。極謂諸法之源底。通論名教咸詮真理。羯磨序云。大教膺

期指歸為顯一理。故使高超輪梵之典。迥殊儒道之書。人天獨尊良由於此。上明依理以立於教。下明教興必從於事。事即世諦隨世假名立教詮理。所謂如來說法常依二諦是也。斯文之言通含一化。所以下文別指律藏。問律文詮事應非顯理。經論詮理應非隨事。答統明佛教托緣而興。無非對事皆為顯理。但藥病相對不無親疏。故分三學對治有異耳。別明中初科。初二句敘教本具周。斯律藏者且據所弘。四分一部。言即能詮事謂所詮。但下正明遺缺有四意。初示正意。上二句明法聖時遙。次二句顯法隨時變。此約四分結集之時。即當佛滅一百年後故云渺邈。即遙遠也。聲謂言音彩謂好相。靡追猶言莫及也。五師相付百年已來如來在日。親宣之事莫能反追。教逐時訛故有遺缺。如優波鞠多問尼佛在日事。及令魔現佛斯可證也。加以下三種並是兼意。故例標重增之語。捃居運反采掇也。前云隨其樂欲成立己宗。故不樂者則舍而不存故有缺矣。上二並是西土結集之差。下二即明此方翻傳之失。業疏云。覺明論主誦本東傳至於翻時。隨出便寫。貴在一本無暇覆疏。尋復返西。此土行用故多缺耳。又結凈地四句成白。疏云。此是結集缺文(同上二意)。或是覺明漏誦。又可竺念遺筆(同后二意)。此中欲顯決通先明殘闕。殘闕之由不

必一致。故以此四詳而求之。然亦不須舉事強配。顯今中初文紛慮謂心想之亂。總會者以三種條例收一部遺缺後學披覽不滯一端。故云通大見也。別示中初至前事。即第一俱闕例。前史有者一例二理。例中如律無解戒場法。例三小界翻結成解諾。律無受七日法。例半月眾法白文立之。又無請二師文。例準請和尚法。此據作法釋也。又如破白讀羯磨舉誦戒為例。忘不持衣往會不及。以長衣開忘為例。牒多緣受日以懺殘多罪同法為例。噁心解界不成。疑界不得重結。並以凈地為例。三種安居以三品缽為例(上是本宗下引也部)。明相會夏以僧祇護衣為例。安居依閏以多論受雨衣為例。此約行事釋也(余更尋之)。理決中言理有者。此謂無例道理合然如此界僧為別處三寶病緣及僧次請皆開受日。又當日出界遇難義判得夏。又十六遮中負債人準理得戒。此等並無文義及例故云理也。又說恣中前後梵唄偈詞唱告。上座誡敕不出教文者。及受戒中開示境心威儀安慰。正羯磨時白告警策等亦名理有而成前事也。二文義具闕。如律盜四方僧物犯蘭。決云此約暫礙僧用。故輕理須犯重。又云至二三人所。共作法成賊住難。決云此約眾法對首為言。又得受布薩錢。決云準須付他。四分夏中和諍開直去不須受日。決云約緣而受不傷大理等。如

【現代漢語翻譯】現代漢語譯本務必一致。因此用這四種方法詳細地探求。然而也不需要勉強地舉出事情來硬性配對。『顯今中初文紛慮』是指心想的混亂。『總會』是指用三種條例來收錄一部遺漏，讓後來的學習者披閱時不會滯留在一個方面。所以說『通大見』。『別示』中從開始到『前事』，就是第一種『俱闕』的例子。『前史有者』是一種例子，兩種道理。例子中，比如律中沒有解戒場法（戒場法：舉行解除戒律儀式的場所），例子三是小界翻結成解諾。律中沒有受七日法。例子是半月眾法用白文來確立它。又沒有請二師文。例子是按照請和尚法。這是根據作法來解釋的。又如破白讀羯磨舉誦戒作為例子。忘記不持衣往會不及，用長衣開忘作為例子。牒多緣受日以懺殘多罪同法作為例子。噁心解界不成，疑界不得重結，都用凈地作為例子。三種安居用三品缽作為例子（上面是本宗，下面是引用的其他部分）。明相會夏用僧祇護衣作為例子。安居依照閏月用多論受雨衣作為例子。這是根據行事來解釋的（其餘的再尋找）。『理決』中說『理有者』，這是說沒有例子，但道理上應該如此。比如界僧因為別處三寶的病緣以及僧次請都開許受日。又當日出界遇到困難，根據道理判斷可以過夏。又十六遮中負債人根據道理可以得戒。這些都沒有文義和例子，所以說是『理』。又說恣中前後梵唄偈詞唱告，上座誡敕沒有出自教文的，以及受戒中開示境心威儀安慰，正羯磨時白告警策等也屬於『理有』而成為『前事』。兩種文義都缺乏。比如律中盜四方僧物犯蘭（蘭：僧伽藍，寺院），判斷說這是指暫時妨礙僧眾使用，所以輕微，但道理上必須犯重。又說到了二三人所在，共同作法成為賊住難，判斷說這是指大眾法對首而言。又得到受布薩錢，判斷說應該交給他人。四分夏中和諍開許直接離開不需要受日，判斷說是根據因緣而受，不傷害大的道理等。

【English Translation】 English version It must be consistent. Therefore, seek it in detail with these four methods. However, it is not necessary to force things to match. 'Xian Jin Zhong Chu Wen Fen Lu' (顯今中初文紛慮) refers to the confusion of thoughts. 'Zong Hui' (總會) refers to using three regulations to collect a part of the omissions, so that later learners will not be stagnant in one aspect when reading it. Therefore, it is said 'Tong Da Jian' (通大見). 'Bie Shi' (別示) from the beginning to 'Qian Shi' (前事), is the first example of 'Ju Que' (俱闕). 'Qian Shi You Zhe' (前史有者) is an example, two principles. In the example, such as the Vinaya (律) does not have the method of Jie Jie Chang (解戒場) [place for performing the ritual of lifting precepts], example three is that the small boundary is turned into Jie Nuo (解諾). The Vinaya does not have the method of receiving the seven-day precept. The example is that the Sangha (眾) method of the half-month uses Bai Wen (白文) to establish it. There is also no text for inviting two teachers. The example is based on the method of inviting the Upadhyaya (和尚). This is explained according to the method of practice. Also, such as breaking Bai Du Karma (白讀羯磨) [recitation of karma], raising and reciting precepts as an example. Forgetting not to hold clothes to the meeting in time, using Chang Yi Kai Wang (長衣開忘) [allowing forgetting with long clothes] as an example. Die Duo Yuan Shou Ri (牒多緣受日) [reporting multiple reasons for receiving the day] to repent of the remaining multiple sins with the same method as an example. Evil-minded Jie Jie Bu Cheng (解界不成) [lifting the boundary unsuccessfully], doubtful boundary cannot be re-established, both use Jing Di (凈地) [pure land] as an example. The three kinds of Anju (安居) [summer retreat] use the three-grade bowl as an example (the above is the original sect, the following is the cited other parts). Ming Xiang Hui Xia (明相會夏) [clear signs meeting summer] uses Seng Qi Hu Yi (僧祇護衣) [Sangha protecting clothes] as an example. Anju according to the leap month uses Duo Lun Shou Yu Yi (多論受雨衣) [multiple treatises receiving rain clothes] as an example. This is explained according to the practice (the rest will be searched for). 'Li Jue' (理決) [reasoning decision] says 'Li You Zhe' (理有者) [there is reason], this means that there is no example, but in principle it should be so. For example, the Sangha in the boundary is allowed to receive the day because of the illness of the Three Jewels in other places and the Sangha's turn to invite. Also, if you encounter difficulties when leaving the boundary on the day of sunrise, it can be judged according to the principle that you can spend the summer. Also, in the sixteen prohibitions, the debtor can obtain the precepts according to the principle. These have no textual meaning and examples, so it is said to be 'Li' (理) [reason]. Also, it is said that the chanting and singing of Brahmanical hymns and verses before and after Zi (恣) [self-determination], and the admonitions of the elders are not from the teachings, and the opening and showing of the state of mind, the majesty and comfort in receiving the precepts, and the Bai Gao Jing Ce (白告警策) [reporting and warning] during the formal Karma (羯磨) [act] are also 'Li You' (理有) [there is reason] and become 'Qian Shi' (前事) [previous things]. Both textual meanings are lacking. For example, in the Vinaya, stealing the property of the Sangha in the four directions violates Lan (蘭) [Sangharama, monastery], it is judged that this refers to temporarily hindering the use of the Sangha, so it is slight, but in principle it must be a serious violation. Also, it is said that in the place of two or three people, the joint practice becomes difficult for thieves to live in, it is judged that this refers to the public law of facing each other. Also, getting money for receiving Posadha (布薩) [Uposatha], it is judged that it should be given to others. In the four-part summer, He Zheng (和諍) [reconciling disputes] is allowed to leave directly without receiving the day, it is judged that it is received according to the cause, and does not harm the great principle, etc.

是尋之。論言者古記云即是善見。尋文未獲。此所謂不以文害意也。三義具文闕。如有難移夏。準摩夷不破安居。遇緣出界忘不受日。引五百問憶即悔者得。又四分不明重受日法。引五百明瞭二文決之。據義雖當恐謂師心。故云息謗也。問如上所引非無相濫。更請分之。答無文引事相比名為例決。又復無例號為理決。以意定文曰義決通。引文成事曰文決通。問義之與理如何分別。答通而為言理義不別。下義決云。以理為正別而為語非不如上。問上則單配有相兼否。答理決一種定無相兼。餘三相兼略舉一二。初明例得兼理不兼文義。以無文義方成例。故如依閏安居以雨衣為例。仍云夏是制教。理宜通護。二義決中三句。自有義決兼于例者。如四分邊罪等二十二人。今師定自言不足數。義云。體既非僧。若僧同知故不足數。必不知者成足。又引不持戒和尚四句為例等。自有義決亦兼文者。如四分盜畜犯重。決云。此望鼠心未定從人判罪。仍引十誦多論等文盜畜物犯吉。復有兼文例二種者。如律令夏竟解界。決云此為諸界同受德衣。仍云文如十誦。又引安居未竟自恣不破夏為例。三文決通中亦三句。自有文兼例者。如移夏不破引摩夷文。又引十誦僧祇二處受衣為例。亦有文兼義者。四分但云尼開。受七日。引僧祇云尼無羯磨

受法。仍云所以然者。以尼入俗生善義少故。又如引五分一一說欲又加義評等。自有兼義例者。如自然界無異界。定圓有則不定。此即義決。仍引了論三由旬界合角量取為例。又引十誦善見等文。問今言決通為決本宗為他部耶。答昔人不曉並云決通四分。今意不然但由時事。或昔所未行。或諸家異見學者疑壅故有決通。若爾何以前文敘律闕耶。答只由律闕故令事暗更為明之。一自有本文還決本律。如受欲中釋余處行。即以自恣中出界外決之。又此律宿欲不被所為事。還以四分明相欲出開略說戒決之。又如合河結界還以尼律界中渡河決之。如前所引噁心解界引凈地等。皆本律事耳。二自有本律一文即自決通。如三小界不立相。還以三小羯磨決之。又如凈地不得僧住。文云。除去比丘又立凈地唱相。律云。應唱房名。還即本文以決本事(上二句屬義決通)。三自有他部還決他律。如集僧中多論道行一俱盧。即以十誦六百步決之。又如僧祇七樹中間不明兩眾半分。乃以多論比丘遊行有縱廣自然決之。四自有本宗反決他部。如十誦可分別聚落齊行來處。乃以四分村界院相決之。用此諸意遍尋一部無不通達。問文義俱闕。為局當部為通他部。答通該三藏。何止本異他部有文。即落後句由無文。故即無義也。問義決通中為通為局。

答亦通他部。十誦伽論尼無舍戒再受之義。決云應得作下二眾。又十誦令五眾受日五眾邊受。決云準此當衆相共作之。無者準前言告等。古多錯解不覺。太繁略亦非難。但恐不解余亦未盡。學者更詳。不能中初科上二句示難。前四決中文有取捨。義是意裁寡學淺知故非所及。對彼古解故云廢立。下云決判是非。意亦同此。自下二句揀非顯是。律相言通開遮語別。開遮二法在律尤難。故別舉之。不下二句顯過。不然者反上非深明等。累謂疑滯。或可約罪。二釋俱通。他境即前事。以不明教旨皆是妄施。行不成持故云無益。此約自行。或可他境即指餘人。弘演化他。並非正教故無益也。引證中引律第六十卷末。佛在跋阇國池水邊。教諸比丘修行聖道莫相鬥諍。彼云。于阿毗曇中種種諍語應語言。諸長老所說文義相應。不應共諍(初句)。復作是言長老所說文異義同。此是小事。莫共鬥諍(二句)。復作是言。長者所說文同義異。莫共鬥諍(三句)。復作是言。長老所說文義俱異。莫共鬥諍(四句)。下二句指律廣文。彼云。應作如是觀察。若共鬥諍于沙門法作留難否。復問是可呵否。復問能進善根得沙門果否(諸比丘皆一一答之。此謂進也)。又云若作如是諍事。滅者應語彼比丘言。汝為我等滅此諍事。彼比丘答。我從世

尊所聞如是法今為汝說。若彼比丘聞已便舍諍事(此名止也)。佛說如是諸比丘聞信樂受持。今引此文以明佛世。尚恐文義相諍。特此訓之證上決通難為廢立則非虛矣。示堪能中初句牒其能者。必下示其博贍。上二句明學通三藏。下二句明解總六師。吾祖律師即其人也。聖人出現為物垂範謂之教跡。雖言通三藏而別指律宗。故云斯也。引十誦律五十九卷。初列示三事。一即緣起。二即戒本。三即重結(如初戒乃至共畜等)。應下勸籌量又為三。初總列一部律文。大為三節。二部戒律即初僧尼戒本。義解即隨戒下廣解之文。故云及也。毗尼總中問諸犍度。增一即律后法數。上明觀教。二開下明判斷。開遮輕重貫通一部。且舉衣色略示相狀。青黃赤白黑五方正色俗流所尚能發貪染。故是不凈。佛所制斷故云遮也。非色即青泥棧三種染壞。三聖同遵相超世表。所以云凈。是佛所教故云不遮。三如是下結告。通指一部始終。故云本末。引明瞭論彼云。如諸佛立戒。於一一戒中應了別五相。一緣起處(即國土也)。二緣起人(即初犯人)。三立戒(即戒本)。四分別所立戒(若犯此罪不得共住)。五決判是非(於三處犯)。不看他面者判斷公直不取顏情也。略同上者會前十誦三事也。初二兩相同上本起。第三同上結戒隨結。四五

二種似同廣解。由不全同故云略也。下文指廣即如上引。

第六門標中前五並屬能詮教。教必詮行一宗旨趣萬行元基。理須明識故云教所詮意。詮顯也。王明中初文上敘文廣。一部律文總六十卷。故云浩博。下指行要故云大趣。以前僧尼戒本及后調部即止持行二十犍度已后等。文即作持行文多明犯。意在成持翻上二持即成兩犯。宗部之要豈逾於此故云止也。所詮中通別持犯。先知名相然後釋文。謂學知戒相明達持犯。於一切時護本所受。通望受體一無所犯。不隨緣別名為通持。不學無知制通篇聚。隨所不了無非結罪故云通犯。隨對一境方便遮防行順本受名為別持。違受起非則名別犯。言別有三。一製法別篇聚重輕種類異故。二對境別情與非情。三趣男女道俗不同故。三犯緣別隨戒多少不相濫故。又復通別二持俱通止作。通犯唯止犯別犯兼兩犯。通持中前敘境通。上二句通標。境即總指塵沙情非情類。心隨境起與理向背。構善惡業故通內也。又事由境生。身口動作與教違順成持犯行。故云通外。下二句別釋。上句釋通內即指化業。下句釋通外即明制行。身口造作故云情事。如淫盜等事由教制。故有順違。順即二持違即兩犯。但下次明持相。境緣雖通今明持犯不論化業。且據制行故云但令等。教即律制行謂身口。以

教檢行約行從教。故曰相循。循即順也。隨一一戒究盡重輕犯不犯相故云始終。古師所明但不作惡。即是持戒。今師不爾必約動慮。體達教相起行防遏。方成二持安有臥地而名持戒。無記非業豈得名持。教行相循義意在此。今明通持者止持有二。一行前三心。受體無污義名止持。二約行心。通緣受體善惡事法歷然不昧。即是二持也。次通犯中不學無知二罪通持犯故。通重輕故通虛實故。然不學非結犯有二。初發心斷學隨心頓漸。一一吉羅。二臨境不解隨事別結。若論無知隨境不了唯有別結。但該篇聚得名通耳。文中上二句明發心斷學。修下二句明隨境無知。善收二持惡兼兩犯。不學之人持亦成犯望善。是福愚教故罰。其兩犯中則通三性。不善無記一向名罰。善性犯者亦兼有福。如知事互用慈心嘆死。塔上拔草治生造像。穢食供僧掘地壞生。涂治塔廟之類。根本罪外例加二罪。今下明結罪。科即判也。與教相應者教即通指止作持犯。行與教合無非結犯。故虛謂可學。實即不可學。故持犯篇約二教四行可不可學。歷位辨罪有無多少是也。此下雙結。別持犯中此約六聚根本果罪。具上三義故云別也。初四句示犯相。正罪即目果頭。治罰義兼懺悔。由有犯者拒必加治順即開懺。並須考實不容濫故。四分果成因沒故云必令等。使

【現代漢語翻譯】現代漢語譯本教隨行，行從教，所以說『相循』（互相遵循）。『循』就是順從。隨著每一條戒律，窮究它的輕重、犯與不犯的相狀，所以說『始終』。古時的法師所闡明的是，只要不作惡，就是持戒。現在的法師不這樣認為，必須約束起心動念，通達教相，發起行動來防止惡行，才能成就止持和作持兩種持戒。哪裡有躺在地上就能叫做持戒的？無記業（非善非惡的行為）怎麼能叫做持戒？教與行互相遵循的意義就在這裡。現在說明通持（普遍的持戒）分為止持和作持兩種。一是行前三心（發心、正心、後心），受戒體而沒有污染，從義理上稱為止持。二是約束行為的心，普遍地緣于受戒體所包含的善惡事法，歷歷分明，這便是兩種持戒。其次，在通犯（普遍的違犯）中，不學習和無知這兩種罪過，普遍地與持戒和違犯相關，所以說『通重輕』，也『通虛實』。然而，不學習並非都是結罪的違犯，有兩種情況：一是初發心斷除學習，隨著心念的頓悟或漸悟，一一觸犯吉羅（輕罪）。二是面臨境界時不能理解，隨著事情的發生分別結罪。如果說無知，隨著境界的出現而不能明瞭，只有分別結罪，但涵蓋了整個篇章，所以可以稱為『通』。文中上面兩句說明發心斷除學習，下面兩句說明隨著境界的出現而無知。善能收攝止持和作持，作惡則兼犯兩種罪過。不學習的人，持戒也成為違犯，希望得到善報，是因為愚昧而違背了教義，所以要受到懲罰。這兩種違犯中，則貫通三性（善、惡、無記）。不善和無記的行為一向被稱為懲罰，善性的違犯也兼有福報，例如知事（寺院執事）互相使用慈悲心來讚歎死亡，在塔上拔草，治理生活，建造佛像，用污穢的食物供養僧人，挖掘土地破壞生命，塗飾治理塔廟等等。在根本罪之外，按照慣例增加兩種罪過。現在說明結罪，『科』就是判決。與教義相應的，『教』普遍地指止持、作持、持戒和違犯。行為與教義相合，沒有不是結罪違犯的，所以虛假的說可以學習，真實的情況是不可學習。所以在持犯篇中，根據兩種教義和四種行為，可以學習和不可學習，歷數各個階段來辨別罪過的有無和多少，就是這個意思。下面是雙重總結。在別持犯（特殊的持戒和違犯）中，這裡是根據六聚（比丘戒的六個類別）的根本果罪，具備了上述三種意義，所以說『別』。最初四句顯示違犯的相狀，正罪就是指果報的開端，治理懲罰的意義兼有懺悔。因為有違犯的人抗拒必定加以懲治，順從就開許懺悔，並且必須考查覈實，不允許濫用，因為四分的果報已經形成，因已經消失，所以說『必須使』等等。

【English Translation】 English version Teaching follows practice, and practice follows teaching. Therefore, it is said that they 『mutually follow』 (相循). 『Following』 (循) means complying. Following each precept, thoroughly investigating its weight, whether it is a violation or not, therefore it is said 『from beginning to end』 (始終). The ancient teachers clarified that as long as one does not commit evil, that is upholding the precepts. The current teachers do not think so; one must restrain one's thoughts, understand the teachings, and initiate actions to prevent evil deeds, in order to achieve both 『stopping』 (止持) and 『doing』 (作持) upholding of the precepts. How can lying on the ground be called upholding the precepts? How can neutral karma (無記業, neither good nor evil actions) be called upholding the precepts? The meaning of teaching and practice mutually following lies here. Now, explaining 『universal upholding』 (通持), it is divided into two types: 『stopping』 (止持) and 『doing』 (作持). First, the three minds before action (發心, intention; 正心, correct mind; 後心, subsequent mind), receiving the precept body without defilement, is called 『stopping upholding』 in terms of principle. Second, the mind that restrains behavior, universally connected to the good and evil phenomena contained in the precept body, clearly and distinctly, is the two types of upholding. Secondly, in 『universal violations』 (通犯), the two offenses of not learning and ignorance are universally related to upholding and violating the precepts, therefore it is said 『universally heavy and light』 (通重輕), and also 『universally false and true』 (通虛實). However, not learning is not always a violation that results in a binding offense; there are two situations: First, initially resolving to cease learning, following the sudden or gradual enlightenment of the mind, each violation is a 吉羅 (minor offense). Second, when facing a situation, one cannot understand, and offenses are separately determined according to the event. If we talk about ignorance, when facing a situation and not being able to understand, there is only separate determination of offenses, but it covers the entire chapter, so it can be called 『universal』 (通). The first two sentences in the text explain resolving to cease learning, and the next two sentences explain ignorance when facing a situation. Being good at restraining 『stopping』 and 『doing』 upholding, doing evil also involves committing both offenses. For a person who does not learn, upholding the precepts also becomes a violation, hoping to receive good rewards, because of ignorance and violating the teachings, so they must be punished. Among these two types of violations, it permeates the three natures (善, good; 惡, evil; 無記, neutral). Unwholesome and neutral actions are always called punishment, and wholesome violations also have blessings, such as 知事 (temple affairs officers) using compassion to praise death, pulling grass on the pagoda, managing life, building Buddha statues, offering impure food to monks, digging the ground and destroying life, painting and managing pagodas and temples, and so on. In addition to the root offense, two offenses are added according to custom. Now explaining the determination of offenses, 『科』 means judgment. Corresponding to the teachings, 『teaching』 universally refers to 『stopping upholding』, 『doing upholding』, upholding the precepts, and violating the precepts. If behavior is in accordance with the teachings, there is no non-binding violation, so falsely saying that it can be learned, but the truth is that it cannot be learned. Therefore, in the chapter on upholding and violating the precepts, based on the two teachings and four behaviors, what can be learned and what cannot be learned, enumerating each stage to distinguish the presence and amount of offenses, is the meaning of this. Below is a double conclusion. In 『separate upholding and violating』 (別持犯), here it is based on the root and consequential offenses of the six aggregates (比丘戒的六個類別, six categories of Bhikkhu precepts), possessing the above three meanings, so it is called 『separate』 (別). The first four sentences show the appearance of violations, the main offense refers to the beginning of retribution, and the meaning of governing and punishing also includes repentance. Because those who violate resist will definitely be punished, and those who comply will be allowed to repent, and it must be examined and verified, and abuse is not allowed, because the retribution of the four parts has been formed, and the cause has disappeared, so it is said 『must make』 and so on.

下二明能斷。初句勘心。心容疑想罪即差降。實情之語通犯不犯。次句明合教。教無非橫故云理教。則下二句獎其能斷。既非妄判不乖真教。同彼嘉苗不雜穢草故非蕪濫。此下雙結。而前不明持者。翻犯顯持易故不出。今明其相如淫觀不凈殺起慈悲。怨逼無樂毀呰慈救等。如是知之。

第七門約機明教。標舉中若約人稟教。則道通俗局。若約教被人。則化通行局。今從后義故云立教通局。教體中初科。上二句示所判之繁。顯理教者通目聖典如上所明。有多途者大小兩乘各分三藏三學等。故下二句標能判從要。如戒疏中。或約三輪或約化行。或約化制或約制聽。彼取三輪今用化行。隨時用與未須和會。但在古猶局於今乃通。名同理異。對疏可見。言情求者顯義判故。言分二者一代時教總歸化行開其信解。用舍任緣故名化教。制其修奉違反有過名為行教。一謂化教此則通於道俗但泛明因果識達邪正科列示中初文上二句標名體。但下示教相。十不善業三惡道因。十善五戒三善道因。此世間因果。三十七道品六度萬行是三乘因。即出世因果。大小雖殊行業無異隨緣開示。教非定約故云泛明。又經中多破外計委辨魔事。指示正道恐墮邪逕故云識達。又行業是因通收善惡。心因冥邈故曰難知。來報是果亦通苦樂。果相粗著故

云易述。次行教中初標名體。定下示教相。初二句明眾行。上句正示。若取能秉即簡人是非。若論所被並須合教。如受戒遮難說恣有犯七九治罰六聚悔露。一一事中皆有取捨。次句釋成取捨之意。謂顯佛法尊高超於世表。僧門清白不容非濫。住持萬載功由於此。顯下二句明別行。上句正示下句釋成亦同上。如條部中波離對聖重條咨問。意可見矣。上明教有限齊反前泛明。指下示其顯了反上沉密。上二句示文顯。下二句明事備。初文如諸戒相國土犯人。舉過呵責制戒牒釋。方便境想下眾同別犯。及不犯輕重等相。一一皆然。聖智通明。故言不勞重覽。凡愚淺識不可輒爾僣同。且祖師聽二十遍猶言未是心證。僧休聽三十遍尚恨逾增逾暗。是知昏鄙安可自務。結罪等者如淫兩結(不捨戒共畜生)。別眾七開(施衣作衣等七緣開)。一一通前重入戒本故云再科。所判初科上二句示相濫。以七支十業無別體故如環連續。以喻相涉不易分故。下二句標判。正判中初文即約三業相對以分。上三句判化教。經論明心顯理。是故心業以理為宗。下三句判行教。施為即事也。律藏約事辨行。故身口業以事為宗。如篇聚中。起業輕重受報淺深。篇聚即約行起業即依化。又持犯中單心三時辨犯八句重輕。此依化也。八殺俱重即約行也。又如懺篇

三品理觀。即是化教六位悔法即準行教。又沙彌篇凡福聖道即依化教。剃落與戒即是行教。余更尋之。若爾化教應不禁身口。行教應不制內心。答此據道眾雙稟二教為言。世多不曉故為委示。初約違明四句。一違化不違制(瞥爾貪嗔律宗不制。及在家人作十不善是也)。二違制不違化(即犯諸遮戒也)。三俱違(犯諸生戒)。四俱不違(理觀內照戒律外撿)。次約順四句。一順化不順制(性相唯識三觀破迷)。二順制不順化(心無慧觀專守事戒)。三俱順(如上第四)。四俱不順(造業凡愚)。三約受戒四句。一稟化不稟制(凈名云。汝但發心即名具足是)。二稟制不稟化(自智不明循律軌度)。三俱稟(心希出離受律禁戒趣向聖道。佛世利根善來三語即得道果。又涅槃出家菩薩是也)。四俱不稟(可知)。四約懺罪四句。一化凈制不凈(如犯篇聚理觀明照達罪性空。而不依律懺縱得好相不入凈僧)。二制凈化不凈(犯依律悔而無觀慧。但滅違制業性確然)。三俱凈(篇聚依教。滅業道任靜思)。四俱不凈(愚者犯不肯懺)。問化行二教為大為小。答化收大小制唯局小。若爾梵網善戒大乘行教。那判為化。答大乘三藏制不制別得名為行。若望今宗還屬於化。以菩薩戒通道俗故。問五八二戒既是戒制。應是行攝。然局俗

【現代漢語翻譯】現代漢語譯本三品理觀，即是化教六位悔法，也近似於行教。又沙彌篇中所有關於福德和聖道的描述，都是依據化教。剃度和受戒則屬於行教。其餘的需要進一步研究。如果這樣說，那麼化教應該不禁約身口，而行教應該不制約內心。回答是，這是根據道眾同時接受兩種教法來說的。世人大多不明白，所以詳細說明。首先，從違背的角度分為四句：一是違背化教但不違背戒制（例如，一瞬間的貪嗔，律宗並不制止，以及在家居士造作十不善業）。二是違背戒制但不違背化教（即觸犯各種遮戒）。三是兩者都違背（觸犯各種根本戒）。四是兩者都不違背（理觀內照，戒律外檢）。其次，從順從的角度分為四句：一是順從化教但不順從戒制（性相唯識三觀破除迷惑）。二是順從戒制但不順從化教（心中沒有智慧觀照，只專注于遵守戒條）。三是兩者都順從（如上第四種情況）。四是兩者都不順從（造業的凡夫愚人）。第三，從受戒的角度分為四句：一是接受化教但不接受戒制（《維摩詰經》說：『你只要發心，就名為具足』）。二是接受戒制但不接受化教（自己智慧不明，遵循戒律的規範）。三是兩者都接受（心中希望出離，受持戒律，趣向聖道。佛陀在世時，利根之人聽到『善來』三語就能得道果，又如《涅槃經》中的出家菩薩）。四是兩者都不接受（可知）。第四，從懺罪的角度分為四句：一是化教清凈但戒制不清凈（例如，觸犯篇聚罪，通過理觀明照，達到罪性本空，但不依律懺悔，即使得到好的徵兆，也不算進入清凈僧團）。二是戒制清凈但化教不清凈（觸犯戒律后依律懺悔，但沒有觀慧，只能滅除違背戒制的業，罪性依然存在）。三是兩者都清凈（觸犯篇聚罪后依教懺悔，滅除業道，任由靜思）。四是兩者都不清凈（愚蠢的人犯了罪不肯懺悔）。問：化教和行教哪個更大？答：化教包含大小乘，戒制只侷限於小乘。如果這樣說，《梵網經》中的菩薩戒是大乘行教，為什麼判為化教？答：大乘三藏中，制與不制是區分行教和化教的標準。如果相對於現在的宗派來說，仍然屬於化教，因為菩薩戒通於在家和出家。問：五戒和八戒既然是戒制，應該屬於行教，但它們只侷限於在家居士。

【English Translation】 English version The Three Contemplations of Principle are the same as the Six Positions of Repentance in the Teaching of Transformation, and are similar to the Practice Teaching. Furthermore, all descriptions of merit and the holy path in the Śrāmaṇera (novice monk) section are based on the Teaching of Transformation. Ordination and the precepts belong to the Practice Teaching. The rest needs further investigation. If this is the case, then the Teaching of Transformation should not restrict body and speech, while the Practice Teaching should not control the mind. The answer is that this is based on the fact that the followers of the path receive both teachings. Most people do not understand this, so it is explained in detail. First, from the perspective of violation, there are four possibilities: 1. Violating the Teaching of Transformation but not violating the precepts (for example, a momentary greed or anger, which the Vinaya school does not prohibit, and lay people committing the ten non-virtuous acts). 2. Violating the precepts but not violating the Teaching of Transformation (i.e., violating various prohibitive precepts). 3. Violating both (violating various fundamental precepts). 4. Violating neither (inner illumination through contemplation of principle, external examination through precepts). Second, from the perspective of compliance, there are four possibilities: 1. Complying with the Teaching of Transformation but not complying with the precepts (breaking through delusion through the Three Views of the Characteristics of Phenomena, Consciousness-Only, and the Three Contemplations). 2. Complying with the precepts but not complying with the Teaching of Transformation (having no wisdom and contemplation in the mind, only focusing on observing the precepts). 3. Complying with both (as in the fourth case above). 4. Complying with neither (ordinary foolish people who create karma). Third, from the perspective of receiving precepts, there are four possibilities: 1. Receiving the Teaching of Transformation but not receiving the precepts (the Vimalakīrti Sūtra says: 'As long as you generate the mind, it is called complete'). 2. Receiving the precepts but not receiving the Teaching of Transformation (one's own wisdom is unclear, following the norms of the precepts). 3. Receiving both (hoping to be liberated in the mind, receiving the precepts, and heading towards the holy path. In the Buddha's time, people with sharp roots could attain the fruit of the path upon hearing the three words 'Welcome, good sir!', and also like the ordained Bodhisattvas in the Nirvana Sutra). 4. Receiving neither (can be known). Fourth, from the perspective of repentance, there are four possibilities: 1. The Teaching of Transformation is pure but the precepts are not pure (for example, violating the precepts of the Prātimokṣa, illuminating the nature of sin through contemplation of principle, but not repenting according to the Vinaya, even if good signs are obtained, one is not considered to have entered the pure Sangha). 2. The precepts are pure but the Teaching of Transformation is not pure (repenting according to the Vinaya after violating the precepts, but without wisdom and contemplation, one can only eliminate the karma of violating the precepts, and the nature of sin still exists). 3. Both are pure (repenting according to the teachings after violating the precepts of the Prātimokṣa, eliminating the path of karma, and allowing for quiet contemplation). 4. Neither is pure (foolish people who commit sins and refuse to repent). Question: Which is greater, the Teaching of Transformation or the Practice Teaching? Answer: The Teaching of Transformation includes both Mahayana and Hinayana, while the precepts are limited to Hinayana. If this is the case, why is the Bodhisattva precepts in the Brahma Net Sutra, which is a Mahayana Practice Teaching, classified as the Teaching of Transformation? Answer: In the Mahayana Tripiṭaka, whether or not there are precepts is the criterion for distinguishing between the Practice Teaching and the Teaching of Transformation. Relative to the current school, it still belongs to the Teaching of Transformation, because the Bodhisattva precepts are common to both lay and ordained people. Question: Since the Five Precepts and the Eight Precepts are precepts, they should belong to the Practice Teaching, but they are limited to lay people.

人不通兩眾如何判之。答化教所攝律中明者隨律之經。引證如別。如是簡判略識化行。更須精辨恐繁且止。今時學者尚不知名況明行相。若不曉此大小三藏一切皆迷。罪異中上二句明在家為惡(出家亦有犯者。如獨頭心念是)。下二句明出家毀戒。犯化不必違行。違行必兼犯化。業外加制故云重也。問性戒可爾。遮非本惡為有幾罪。如壞生掘地非不違慈。畜長捉寶寧無貪染。來者有智請為通之。又問化教亦兼事行豈無身口。行教通禁三業豈不明心。何以上文離開三業。以配兩教亦請答之。故下引證即善生經。彼明二人同作一罪。受戒者重不受者輕。智論文同如懺篇引。徴意中初躡上經文以為徴詞。謂彼經既顯。此不須分。恐下示所為。上句指迷。言宗體者即上所判也。次句遮妄。言是非者化行相濫也。世聞凈名發心即是具足。妄判戒之有無。或迷三性犯制乃謂業均一品。或云營福違戒無過。或執心觀便毀律儀。或謂堅持無勞慧觀。或依方等二懺而云制罪都亡。或依篇聚六治乃謂性業皆滅。故有依大教懺夷足小乘僧數。如斯迷濫從古至今。至下懺篇更為廣說。故下明今立。通及後世無復謬濫故云永用等。蠲簡也。標宗僧網懺法沙彌等。皆辨二教臨文詳之。

第八門前門人法並通。此門並局。以人唯二眾教局行科。

【現代漢語翻譯】人不通達化教和行教這兩類，如何進行判斷呢？回答是，屬於化教所管轄的，根據戒律中闡明的，遵循戒律的經典。引用的證據如同之前所說。這樣簡要地判斷，大致瞭解化教和行教。更需要精細辨別，恐怕過於繁瑣就此停止。現在的學習者尚且不瞭解名稱，更何況明白行持的表相。如果不明白這些，大小乘三藏一切都會迷惑。罪過的輕重不同，『罪異中上』兩句說明在家之人作惡（出家人也有犯的，如獨頭意識的惡念）。下面兩句說明出家人毀壞戒律。犯化教不必違背行教，違背行教必定兼犯化教。因為在原本的業之外又增加了戒律的制約，所以說『重』。有人問，性戒可以這樣說，遮戒並非本質上的惡，會有幾種罪過呢？例如，破壞生機、挖掘土地，並非不違背慈悲；蓄養財物、拿取寶物，難道沒有貪婪的染污？希望來者有智慧，請為我解釋清楚。又有人問，化教也兼顧事相上的行為，難道沒有身口意三業？行教普遍禁止身口意三業，難道不明白心意？為什麼上面的文章將身口意三業分開，來配合化教和行教這兩類？也請回答這些問題。所以下面引用《善生經》。其中說明二人同作一件罪過，受戒的人罪過重，不受戒的人罪過輕。《智度論》的說法相同，如同懺悔篇所引用。徵詢意義中，首先承接上面的經文作為徵詢的措辭。說那部經既然已經顯明，這裡就不需要再區分。恐怕下面會說明所要做的。上句指出了迷惑之處，所說的『宗體』就是上面所判斷的。下一句是爲了防止虛妄，所說的『是非』是化教和行教的表相混淆。世人聽說《凈名經》中發心就是具足戒律，就妄加判斷戒律的有無。或者迷惑於三性的罪過，認為違犯戒律和違犯本性業沒有什麼區別。或者說爲了營求福報而違背戒律沒有過錯。或者執著於心觀，就毀壞了戒律的儀軌。或者認為堅持戒律，不需要勞煩智慧的觀照。或者依據《方等經》的兩種懺悔方法，就說戒律的罪過都消失了。或者依據篇聚的六種懲治方法，就說性罪和遮罪都滅除了。所以有人依據大乘教義懺悔，就輕視小乘僧團的數量。像這樣的迷惑和混亂，從古至今都有。到下面的懺悔篇會更加詳細地說明。所以下面說明現在設立，通用於後世，不再有謬誤和混亂，所以說『永用』等等。『蠲』是減少的意思。標明宗派、僧網、懺法、沙彌等等，都要辨別化教和行教，臨文仔細分析。第八門，前一門人法普遍相通。這一門則有所侷限。因為人只有二眾，教義侷限於行持的科目。

【English Translation】現代漢語譯本：人不通達化教和行教這兩類，如何進行判斷呢？回答是，屬於化教所管轄的，根據戒律中闡明的，遵循戒律的經典。引用的證據如同之前所說。這樣簡要地判斷，大致瞭解化教和行教。更需要精細辨別，恐怕過於繁瑣就此停止。現在的學習者尚且不瞭解名稱，更何況明白行持的表相。如果不明白這些，大小乘三藏一切都會迷惑。罪過的輕重不同，『罪異中上』兩句說明在家之人作惡（出家人也有犯的，如獨頭意識的惡念）。下面兩句說明出家人毀壞戒律。犯化教不必違背行教，違背行教必定兼犯化教。因為在原本的業之外又增加了戒律的制約，所以說『重』。有人問，性戒可以這樣說，遮戒並非本質上的惡，會有幾種罪過呢？例如，破壞生機、挖掘土地，並非不違背慈悲；蓄養財物、拿取寶物，難道沒有貪婪的染污？希望來者有智慧，請為我解釋清楚。又有人問，化教也兼顧事相上的行為，難道沒有身口意三業？行教普遍禁止身口意三業，難道不明白心意？為什麼上面的文章將身口意三業分開，來配合化教和行教這兩類？也請回答這些問題。所以下面引用《善生經》。其中說明二人同作一件罪過，受戒的人罪過重，不受戒的人罪過輕。《智度論》的說法相同，如同懺悔篇所引用。徵詢意義中，首先承接上面的經文作為徵詢的措辭。說那部經既然已經顯明，這裡就不需要再區分。恐怕下面會說明所要做的。上句指出了迷惑之處，所說的『宗體』就是上面所判斷的。下一句是爲了防止虛妄，所說的『是非』是化教和行教的表相混淆。世人聽說《凈名經》中發心就是具足戒律，就妄加判斷戒律的有無。或者迷惑於三性的罪過，認為違犯戒律和違犯本性業沒有什麼區別。或者說爲了營求福報而違背戒律沒有過錯。或者執著於心觀，就毀壞了戒律的儀軌。或者認為堅持戒律，不需要勞煩智慧的觀照。或者依據《方等經》的兩種懺悔方法，就說戒律的罪過都消失了。或者依據篇聚的六種懲治方法，就說性罪和遮罪都滅除了。所以有人依據大乘教義懺悔，就輕視小乘僧團的數量。像這樣的迷惑和混亂，從古至今都有。到下面的懺悔篇會更加詳細地說明。所以下面說明現在設立，通用於後世，不再有謬誤和混亂，所以說『永用』等等。『蠲』是減少的意思。標明宗派、僧網、懺法、沙彌等等，都要辨別化教和行教，臨文仔細分析。現代漢語譯本：第八門，前一門人法普遍相通。這一門則有所侷限。因為人只有二眾，教義侷限於行持的科目。 English version: If one does not understand the two teachings of 'Huat-chiao' (Teaching of Transformation) and 'Hsing-chiao' (Teaching of Practice), how can one make judgments? The answer is, those that fall under the jurisdiction of 'Huat-chiao' (Teaching of Transformation) should follow the sutras that clarify the precepts in the Vinaya. The cited evidence is as mentioned before. This is a brief judgment to roughly understand 'Huat-chiao' (Teaching of Transformation) and 'Hsing-chiao' (Teaching of Practice). More precise discernment is needed, but fearing it would be too cumbersome, I will stop here. Present-day learners do not even understand the names, let alone understand the appearance of practice. If one does not understand these, one will be confused about everything in the Tripitaka of both the Great and Small Vehicles. The severity of the offenses differs. The two sentences 'Tsui-i chung shang' (The offenses differ in middle and upper) explain that laypeople commit evil (monastics also commit offenses, such as evil thoughts in the solitary mind). The following two sentences explain that monastics violate the precepts. Violating 'Huat-chiao' (Teaching of Transformation) does not necessarily violate 'Hsing-chiao' (Teaching of Practice), but violating 'Hsing-chiao' (Teaching of Practice) necessarily involves violating 'Huat-chiao' (Teaching of Transformation). Because the constraints of the precepts are added to the original karma, it is said to be 'heavy'. Someone asks, 'The nature precepts can be said in this way, but what about the prohibitive precepts that are not inherently evil? How many offenses are there? For example, destroying life and digging the earth are not contrary to compassion; accumulating wealth and taking treasures, how can there be no defilement of greed? I hope that those who come have wisdom, please explain it clearly for me.' Someone also asks, 'Does 'Huat-chiao' (Teaching of Transformation) also take into account the behavior of phenomena? Are there no three karmas of body, speech, and mind? Does 'Hsing-chiao' (Teaching of Practice) universally prohibit the three karmas of body, speech, and mind? Does it not understand the mind? Why does the above article separate the three karmas of body, speech, and mind to match these two teachings of 'Huat-chiao' (Teaching of Transformation) and 'Hsing-chiao' (Teaching of Practice)? Please also answer these questions.' Therefore, the 'Shan Sheng Ching' (Sutra of Good Life) is cited below. It explains that two people commit the same offense, the one who has taken the precepts has a heavier offense, and the one who has not taken the precepts has a lighter offense. The 'Chih-tu Lun' (Mahaprajnaparamita Sastra) says the same, as cited in the repentance chapter. In the inquiry of meaning, first, the above sutra is used as a term of inquiry. It says that since that sutra is already clear, there is no need to distinguish it here. I am afraid that what needs to be done will be explained below. The first sentence points out the confusion, and the 'Tsung-ti' (Doctrine and Essence) mentioned is what was judged above. The next sentence is to prevent falsehood, and the 'Shih-fei' (Right and Wrong) mentioned is the confusion of the appearances of 'Huat-chiao' (Teaching of Transformation) and 'Hsing-chiao' (Teaching of Practice). People hear that the aspiration in the 'Vimalakirti Sutra' is the fulfillment of the precepts, and they falsely judge the existence or non-existence of the precepts. Or they are confused about the offenses of the three natures, thinking that violating the precepts and violating the inherent karma are no different. Or they say that there is no fault in violating the precepts in order to seek blessings. Or they cling to mental contemplation and destroy the rituals of the precepts. Or they think that adhering to the precepts does not require the labor of wisdom contemplation. Or they rely on the two repentance methods of the 'Fang Teng Ching' (Vaipulya Sutra) and say that the offenses of the precepts have all disappeared. Or they rely on the six punishments of the chapter collection and say that the nature offenses and prohibitive offenses have all been eliminated. Therefore, some people rely on the repentance of the Mahayana teachings and despise the number of the Hinayana Sangha. Such confusion has existed from ancient times to the present. The repentance chapter below will explain it in more detail. Therefore, it is explained below that it is now established and applicable to future generations, and there will be no more errors and confusion, so it is said to be 'forever used', etc. 'Chuan' means to reduce. Labeling the sect, Sangha network, repentance method, Shramanera, etc., one must distinguish 'Huat-chiao' (Teaching of Transformation) and 'Hsing-chiao' (Teaching of Practice) and analyze the text carefully. English version: The eighth gate, the previous gate of people and Dharma are universally connected. This gate is limited. Because there are only two assemblies of people, the teachings are limited to the subjects of practice.

然而報相兩殊。故使教分同別。故須辨示方見諸篇。通塞中初文同戒。即止持戒本。初篇四重二篇七戒。三十中十八九十中六十九。眾學一百七滅諍也。同制謂作持諸法具諸門者。同戒在中卷。同制則上下二卷其全同者則無別舉。如集僧與欲羯磨僧網之類。少有異者隨事點示。如結界中尼界二里有難同僧。舍戒中明尼無再受。受日中尼唯七日。二衣中尼加二衣之類。上通明兩同。若下別顯同戒。上文指易。戒本分者即律廣文。隱下顯難。隨相即中卷。如離衣中。三衣五衣皆提。眾學中通示尼等同犯。又篇聚中示尼八重。又持犯境想云尼中非無。亦指同僧。通緣中總標五眾之類。次明塞中前明止行。初句標示。約位戒即與僧異者八夷后四。十七殘中十戒三十中十二。單提中一百九。八提舍尼尋尼戒本對之可見。謂下釋異。文列三句例括異戒。略為引之。轉重不同中三。初僧殘六戒(漏失二粗二房僧重尼輕。摩觸僧輕尼重。殘篇唯有此句)。二捨墮九戒(五敷為五。六取尼衣。七浣故衣。八擔羊毛。九擗羊毛。並尼吉僧提)。三單提十三戒(一為尼作衣。二與尼衣。三屏坐。四期尼行。五期同船。六期女行。七受贊食。八勸足食。九索美食。十牙角針筒。十一過量坐具。十二覆瘡衣。十三佛衣等量。並僧提尼吉)。有無互

【現代漢語翻譯】然而，報相（果報的顯現）往往不同，因此導致教義在表面上有所區別。所以需要辨別和展示，才能明白各篇章的含義。在『通塞』（融會貫通與阻塞不通）中，首先，『文同戒』指的是止持戒本（防止惡行，持守善行的根本戒律）。初篇是四重戒，第二篇是七戒，三十篇中有十八條，九十篇中有六十九條，眾學法有一百零七條，滅諍法也包含在內。『同制』指的是作持（積極行善）的各種方法，具備各種門徑。『同戒』在中卷中有所闡述，而『同制』則在上、下兩卷中有所體現。完全相同的內容就不再單獨列舉，例如集合僧眾、給予同意的羯磨（儀式），以及僧團的組織等等。少數不同的地方會根據具體情況進行說明，例如在結界（劃定區域）中，比丘尼的結界是二里，遇到困難時可以與僧眾共同解決。在舍戒（放棄戒律）中，說明比丘尼不能再次受戒。在受日（接受布薩）中，比丘尼只能接受七日。在二衣（兩種衣服）中，比丘尼要額外增加兩種衣服等等。以上是總的說明兩者的相同之處。如果下面分別顯示相同戒律，那麼上面的文字就比較容易理解。戒本部分就是律藏的廣義內容，隱藏了容易理解的部分，而顯現了難以理解的部分。『隨相』指的是中卷，例如在離衣（離開衣服）中，提到三衣和五衣都屬於違犯。在眾學法中，普遍說明比丘尼等同犯。此外，在篇聚中，顯示比丘尼的八重戒。此外，在持犯境想（持戒、犯戒的對境和想法）中說，比丘尼並非沒有，也指與僧眾相同。在通緣（共同的因緣）中，總的標明五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）等等。其次，說明『塞中』（阻塞不通之處），首先說明止行（停止惡行）。第一句話是標示。從地位上來說，戒律與僧眾不同的有八夷（八條根本重罪）中的后四條，十七殘（十七條僧殘罪）中的十條，三十篇中的十二條，單提（單墮罪）中的一百零九條。八提舍尼（八條悔過罪）可以對照比丘尼戒本來看。下面是解釋不同之處。文中列出三句話，概括了不同的戒律，簡要地引用如下：轉重不同中有三條。第一，僧殘六戒（漏失二粗罪，二房僧重尼輕；摩觸僧輕尼重，殘篇只有這一句）。第二，捨墮九戒（五敷為五，六取尼衣，七浣故衣，八擔羊毛，九擗羊毛，都是比丘尼吉僧提）。第三，單提十三戒（一為尼作衣，二與尼衣，三屏坐，四期尼行，五期同船，六期女行，七受贊食，八勸足食，九索美食，十牙角針筒，十一過量坐具，十二覆瘡衣，十三佛衣等量，都是僧提尼吉）。有無互見。

【English Translation】 However, the appearances of retribution (報相) often differ, thus causing the teachings to appear different on the surface. Therefore, it is necessary to discern and demonstrate in order to understand the meaning of each chapter. In 'Comprehension and Obstruction' (通塞), firstly, 'Textual Similarity in Precepts' (文同戒) refers to the fundamental precepts of restraint and upholding (止持戒本), which are the root of preventing evil and upholding good. The first chapter is the four major precepts, the second chapter is the seven precepts, there are eighteen in the thirty chapters, sixty-nine in the ninety chapters, and one hundred and seven in the teachings for all, including the resolution of disputes. 'Similarity in Regulations' (同制) refers to the various methods of active practice (作持), possessing various paths. 'Similarity in Precepts' (同戒) is elaborated in the middle volume, while 'Similarity in Regulations' (同制) is reflected in the upper and lower volumes. Contents that are completely the same will not be listed separately, such as the assembly of the Sangha, the granting of consent in the Karma (羯磨) ritual, and the organization of the Sangha, etc. Minor differences will be explained according to the specific circumstances, such as in the demarcation of boundaries (結界), the boundary of the Bhikkhunis (比丘尼) is two li, and they can solve difficulties together with the Sangha. In the abandonment of precepts (舍戒), it is stated that Bhikkhunis cannot receive ordination again. In the acceptance of days (受日), Bhikkhunis can only accept seven days. In the two robes (二衣), Bhikkhunis must add two additional robes, and so on. The above is a general explanation of the similarities between the two. If the same precepts are shown separately below, then the above text is easier to understand. The precept section is the broad content of the Vinaya Pitaka (律藏), hiding the easy-to-understand parts and revealing the difficult-to-understand parts. 'Following the Characteristics' (隨相) refers to the middle volume, such as in leaving the robes (離衣), it is mentioned that both the three robes and the five robes are violations. In the teachings for all, it is generally stated that Bhikkhunis are equally guilty. In addition, in the chapter gatherings, the eight major precepts of Bhikkhunis are shown. In addition, in the holding and violating, the object and thought (持犯境想) it says that Bhikkhunis are not without, also referring to being the same as the Sangha. In the common causes (通緣), the five assemblies (比丘, 比丘尼, 沙彌, 沙彌尼, 式叉摩那) are generally marked, and so on. Secondly, explaining the 'Obstruction' (塞中), first explaining the cessation of action (止行). The first sentence is an indication. In terms of status, the precepts that differ from the Sangha are the last four of the eight Parajikas (八夷), ten of the seventeen Sanghavasesas (十七殘), twelve of the thirty chapters, and one hundred and nine of the single Patayantikas (單提). The eight Pratideshaniyas (八提舍尼) can be compared with the Bhikkhuni precept book. Below is an explanation of the differences. The text lists three sentences, summarizing the different precepts, briefly quoted as follows: There are three different changes in weight. First, the six Sanghavasesas (僧殘) (omitting two coarse sins, two rooms are heavier for monks and lighter for nuns; touching is lighter for monks and heavier for nuns, this sentence is only in the Sanghavasesa chapter). Second, the nine Nissaggiya Pacittiyas (捨墮) (five spreads are five, six take the nun's robe, seven wash old clothes, eight carry sheep wool, nine pluck sheep wool, all are Bhikkhuni Nissaggiya Pacittiya). Third, the thirteen Pacittiyas (單提) (one makes clothes for nuns, two gives clothes to nuns, three sits in private, four arranges for nuns to travel, five arranges for the same boat, six arranges for women to travel, seven receives praised food, eight encourages sufficient food, nine asks for delicious food, ten ivory and horn needle tubes, eleven excessive sitting mats, twelve covering sore clothes, thirteen Buddha's clothes are equal in quantity, all are Sangha Pacittiya and Bhikkhuni Nissaggiya). Presence and absence are mutually visible.

缺中二。初捨墮尼無二戒(一過前求雨衣。二蘭若離衣)。二單提尼無三戒(一輒教尼。二說法日暮。三譏呵教尼人)。犯同緣異亦二。初捨墮一戒(長缽同提。僧開十日尼止一夜)。二單提五戒(結罪同提。緣相有異。一背請二足食。二戒合為一制。三與外道食兼白衣男。四與年不滿二年學法。五雨衣常開)。上約鈔疏以明更以義求。八夷后四及二不定即是有無。八提舍尼四八相望亦即有無。對索美食即同。輕重而下指尼篇。如上多異不可盡列。故選時要方入別行。盛行謂數犯。難知謂微隱。互專一義亦所不出。即如下篇上列六戒。夷中出三。觸八及覆殘中出二。言人四獨單提出紡績一戒。及下一句示作行。言眾行者下列七門。上即隨戒一門。余之六種並屬眾行。謂受懺說恣安居師資也。方下總指。結意中上二句結前。分宗類者即向所明通塞條別。未顯來詮者不明立教同別來意也。諸下指廣。不同意者即上止作別相各有所以。大疏即祖師所稟首師律疏二十卷。而言大者或隨大部為言。或簡今家戒業二疏。非謂尊師故也。今見義鈔戒疏。不能廣錄。學者自尋。

第九門標云。異同有二。初明沙彌即對大僧。下明式叉即望三眾。沙彌中初科上句標名。沙彌是梵語。此云息慈(息其世染慈濟群生)。若下明體同。檢

【現代漢語翻譯】現代漢語譯本：缺中二：初捨墮尼無二戒（一、超過期限請求雨衣。二、在蘭若處離衣）。二單提尼無三戒（一、擅自教誡比丘尼。二、說法至日暮。三、譏諷呵斥教誡比丘尼的人）。犯戒的因緣相同但罪行不同也有兩種情況。初捨墮一戒（長缽和乞食的食物一起拿。僧侶開許十日，比丘尼只允許一夜）。二單提五戒（結罪和乞食的食物一起拿。因緣和表相有差異。一、揹著請求而二足食。二戒合併爲一條戒律。三、給予外道食物，兼及白衣男子。四、給予年齡不滿兩年的學法者。五、雨衣常常開著）。以上是依據《鈔疏》來闡明，更進一步從義理上探求。八夷后的四種以及二不定法，就是有和無的情況。八提舍尼和四、八相望，也是有和無的情況。對於索取美食的情況是相同的。輕重罪行以下指向《比丘尼篇》。像上面這樣諸多差異，不能全部列舉。所以選擇重要的內容才進入別行。『盛行』是指多次觸犯。『難知』是指細微隱蔽。互相專一的意義也是沒有完全體現出來。也就是如下篇所列舉的六戒。夷中出三。觸八以及覆殘中出二。說到『人』，四獨單提出紡績這一條戒律。以及下一句指示作法行為。說到『眾行』，下列七門。上面就是隨戒一門。其餘的六種都屬於眾行。指的是受戒、懺悔、說戒、自恣、安居、師資。『方』以下總括指代。總結意義中，上面兩句總結前面所說的。『分宗類者』就是指前面所說的通塞條別。『未顯來詮者』是指不明立教的相同和差異的來意。『諸』以下指廣泛的內容。『不同意者』就是指上面止作的別相各有其原因。《大疏》就是祖師所稟承的首師律疏二十卷。說『大』或者是因為跟隨大部而說，或者是爲了簡別現在的戒業二疏。不是因為尊敬老師的緣故。現在見到《義鈔》、《戒疏》，不能廣泛地記錄。學習的人自己去尋找。第九門標明說：異同有二。首先說明沙彌即是相對於大僧。下面說明式叉摩尼即是相對於三眾。沙彌中，初科上句標明名稱。沙彌是梵語，這裡翻譯為息慈（止息世俗的污染，慈悲救濟眾生）。如果下面說明體性相同。檢查。 English version: Lacking in the 'middle two': Firstly, a Nissaggiya Pacittiya for nuns has two precepts (1. Requesting a rain-bathing cloth beyond the permitted time. 2. Being separated from one's robe while dwelling in a secluded place). Secondly, a Thullaccaya for nuns has three precepts (1. Presumptuously instructing nuns. 2. Giving a Dharma talk until dusk. 3. Criticizing or scolding those who instruct nuns). Offenses with the same cause but different actions also have two situations. Firstly, a Nissaggiya Pacittiya has one precept (Carrying a large bowl and alms food together. Monks are allowed ten days, nuns only one night). Secondly, a Thullaccaya has five precepts (Incurring guilt and carrying alms food together. The causes and appearances are different. 1. Eating food obtained through improper requests. The second precept is combined into one rule. 3. Giving food to non-Buddhists, including laymen. 4. Giving food to those who have not studied the Dharma for two years. 5. Always leaving the rain-bathing cloth open). The above is explained according to the 'Commentary and Subcommentary', further exploring from the perspective of meaning. The four after the eight Parajikas and the two Aniyatas are situations of existence and non-existence. The eight Patidesaniyas and the four/eight in relation to each other are also situations of existence and non-existence. The situation of requesting delicious food is the same. The light and heavy offenses below point to the 'Bhikkhuni Vibhanga'. Like the many differences above, they cannot all be listed. Therefore, only important content is selected to enter the separate section. 'Prevalent' refers to repeated offenses. 'Difficult to know' refers to subtle and hidden offenses. The meaning of mutual exclusivity is also not fully expressed. That is, the six precepts listed in the following section. Three come from the Parajikas. Two come from the Sanghadisesas and the Pacittiyas that involve concealment. Speaking of 'person', the four single Thullaccayas single out the precept of spinning. And the next sentence indicates the act of doing. Speaking of 'collective practices', the following seven sections. The above is the section on following the precepts. The remaining six all belong to collective practices. These refer to ordination, confession, recitation of precepts, Pavarana, residence during the rainy season, and the relationship between teacher and disciple. 'Method' below refers to the general indication. In summarizing the meaning, the above two sentences summarize what was said earlier. 'Classifying by school' refers to the previously explained distinctions between what is permissible and what is not. 'Those who have not clearly explained the coming interpretation' refers to the intention of not clarifying the similarities and differences in establishing the teachings. 'All' below refers to the extensive content. 'Those who disagree' refers to the different appearances of stopping and doing above, each with its own reason. The 'Great Commentary' refers to the twenty volumes of the Vinaya Commentary of the first teacher, which the patriarch inherited. Saying 'Great' is either because it follows the great division, or to distinguish it from the current commentaries on precepts and karma. It is not because of respect for the teacher. Now seeing the 'Commentary on Meaning' and the 'Vinaya Commentary', it is not possible to record them extensively. Students should seek them out themselves. The ninth section states: There are two kinds of similarities and differences. First, it explains that a Sramanera (novice, meaning 'cessation of defilements and compassion for all beings') is in relation to a fully ordained monk. Below, it explains that a Sikkhamana (probationary nun) is in relation to the three assemblies. Among the Sramaneraka, the first section marks the name in the first sentence. Sramanera is a Sanskrit word, here translated as 'cessation of defilements and compassion' (stopping worldly defilements and compassionately saving all beings). If below, it explains that the nature is the same. Examine.

【English Translation】 Modern Chinese Translation: Missing the 'middle two': Firstly, a Nissaggiya Pacittiya for nuns has two precepts (1. Requesting a rain-bathing cloth beyond the permitted time. 2. Being separated from one's robe while dwelling in a secluded place). Secondly, a Thullaccaya for nuns has three precepts (1. Presumptuously instructing nuns. 2. Giving a Dharma talk until dusk. 3. Criticizing or scolding those who instruct nuns). Offenses with the same cause but different actions also have two situations. Firstly, a Nissaggiya Pacittiya has one precept (Carrying a large bowl and alms food together. Monks are allowed ten days, nuns only one night). Secondly, a Thullaccaya has five precepts (Incurring guilt and carrying alms food together. The causes and appearances are different. 1. Eating food obtained through improper requests. The second precept is combined into one rule. 3. Giving food to non-Buddhists, including laymen. 4. Giving food to those who have not studied the Dharma for two years. 5. Always leaving the rain-bathing cloth open). The above is explained according to the 'Commentary and Subcommentary', further exploring from the perspective of meaning. The four after the eight Parajikas and the two Aniyatas are situations of existence and non-existence. The eight Patidesaniyas and the four/eight in relation to each other are also situations of existence and non-existence. The situation of requesting delicious food is the same. The light and heavy offenses below point to the 'Bhikkhuni Vibhanga'. Like the many differences above, they cannot all be listed. Therefore, only important content is selected to enter the separate section. 'Prevalent' refers to repeated offenses. 'Difficult to know' refers to subtle and hidden offenses. The meaning of mutual exclusivity is also not fully expressed. That is, the six precepts listed in the following section. Three come from the Parajikas. Two come from the Sanghadisesas and the Pacittiyas that involve concealment. Speaking of 'person', the four single Thullaccayas single out the precept of spinning. And the next sentence indicates the act of doing. Speaking of 'collective practices', the following seven sections. The above is the section on following the precepts. The remaining six all belong to collective practices. These refer to ordination, confession, recitation of precepts, Pavarana, residence during the rainy season, and the relationship between teacher and disciple. 'Method' below refers to the general indication. In summarizing the meaning, the above two sentences summarize what was said earlier. 'Classifying by school' refers to the previously explained distinctions between what is permissible and what is not. 'Those who have not clearly explained the coming interpretation' refers to the intention of not clarifying the similarities and differences in establishing the teachings. 'All' below refers to the extensive content. 'Those who disagree' refers to the different appearances of stopping and doing above, each with its own reason. The 'Great Commentary' refers to the twenty volumes of the Vinaya Commentary of the first teacher, which the patriarch inherited. Saying 'Great' is either because it follows the great division, or to distinguish it from the current commentaries on precepts and karma. It is not because of respect for the teacher. Now seeing the 'Commentary on Meaning' and the 'Vinaya Commentary', it is not possible to record them extensively. Students should seek them out themselves. The ninth section states: There are two kinds of similarities and differences. First, it explains that a Sramanera (novice, meaning 'cessation of defilements and compassion for all beings') is in relation to a fully ordained monk. Below, it explains that a Sikkhamana (probationary nun) is in relation to the three assemblies. Among the Sramaneraka, the first section marks the name in the first sentence. Sramanera is a Sanskrit word, here translated as 'cessation of defilements and compassion' (stopping worldly defilements and compassionately saving all beings). If below, it explains that the nature is the same. Examine.

下示相局。就下明行遍。等塵沙者副本體。故下云。除羯磨一法不在數例。自餘眾行並制同修等。結下明犯。第五篇即突吉羅無論遮性。一概結吉示教輕。故就下顯位。諸戒末者即指廣律。並列戒后別尊卑。故問體既是同那分大小。答境量雖同志愿碩異。有愿無愿豈不明乎。若爾既遍塵沙何唯列十。答若論戒體發在三歸。后說十戒略陳其相。如大僧四重之例。故下云。且列十戒喜犯前標。余所未知二師別教等。辨異中言自外者。如五德十數持衣說凈別堂說恣有緣掘壞之類。並如下篇。事容是非故云取捨。沙彌如本篇。沙彌尼附尼法。故云各就等。次式叉中初文上句標名。此云學法女。由尼報弱就小學中。別提六行為具方便。二年則驗胎有無。六法則顯行貞固。十誦所謂練身練心。即此義也。六法下明體同沙彌。自下明行同三眾。六法者一摩觸。二盜四錢。三殺畜。四小妄。五非時食。六飲酒。學宗謂行本也。言學有三。一學根本(謂四重也)。二學法(即六法也)。三學行(一切大尼行)。不重發者以式叉尼轉根為男。即入僧沙彌故。業疏云。此學法女無戒體也。但受別教位過沙彌。以人不解謂分三眾有三戒體等。問沙彌尼戒既遍塵沙。何以式叉方行此六。答選其喜犯重更約勒。無體再發即其義矣。同三眾者指下文也

【現代漢語翻譯】現代漢語譯本：下面解釋相局，就下面說明行遍。『等塵沙者』（如同塵土沙粒一樣多的人）是副本體。所以下面說：『除了羯磨（Karma，業）這一法不在數量之內，其餘各種行為都制定共同修習等。』總結下面說明犯戒。第五篇即突吉羅（Dukkata，惡作）無論遮性（防止），一概判為吉（輕罪），以此顯示教誡的輕重。所以下面顯示地位。『諸戒末者』是指廣律（Vinaya Pitaka，律藏）。並列戒條之後區別尊卑。所以問：『戒體既然相同，為何還要分大小？』答：『境界和數量雖然相同，但志願有大小差異。』有發願和沒有發願，難道還不明白嗎？如果這樣，既然遍及塵沙，為何只列出十條？答：如果說戒體發於三歸（皈依佛、法、僧），那麼後面說的十戒只是簡略地陳述其相，如同大僧的四重戒一樣。所以下面說：『且列出十戒，容易犯的放在前面標明，其餘未知的則是二師（指戒師和教授師）的別教等。』辨別差異中說『自外者』，例如五德（五種功德）、十數（十種計數方法）、持衣（持有袈裟）、說凈（宣告清凈）、別堂（單獨的房間）說恣（隨意）、有緣掘壞（有因緣挖掘破壞）之類，都在下面的篇章中。事情允許有是非，所以說是『取捨』。沙彌（Sramanera，沙彌）如同本篇，沙彌尼（Sramanerika，沙彌尼）附屬於尼法（比丘尼的戒律）。所以說『各就等』。其次是式叉摩那（Siksamana，學法女），最初的文句標明名稱。這裡稱為『學法女』。因為尼（比丘尼）的果報較弱，所以在小學中，特別提出六法作為具足戒的方便。兩年是爲了驗證是否懷孕，六法則是爲了顯示行為的貞固。十誦律（Dasa-bhana-vinaya，律藏之一）所說的『練身練心』，就是這個意思。六法下面說明戒體與沙彌相同，下面說明行為與三眾（比丘、比丘尼、沙彌尼）相同。六法是：一、摩觸（與異性觸控），二、盜四錢（偷盜價值四錢的物品），三、殺畜（殺害動物），四、小妄（說小妄語），五、非時食（在非規定的時間進食），六、飲酒（飲酒）。學宗（學習的宗旨）是指行本（行為的根本）。所說的『學』有三種：一、學根本（指四重戒），二、學法（即六法），三、學行（一切大尼的行為）。不重複發戒是因為式叉摩那轉根為男，就進入僧團成為沙彌了。業疏（《四分律行事鈔》的別名）說：『此學法女沒有戒體。』只是受別教，地位超過沙彌。因為人們不理解，以為在三眾中分有三種戒體等。問：沙彌尼戒既然遍及塵沙，為何式叉摩那才行此六法？答：選擇她們容易犯的，再次約束。沒有戒體，再次發戒就是這個意思。『同三眾者』是指下面的文字。

【English Translation】 English version: The following explains the 'lakshana-vyuha' (arrangement of characteristics), clarifying the pervasiveness of conduct below. 'Those like dust and sand' (referring to the multitude of people) are secondary to the main substance. Therefore, it is stated below: 'Except for the 'karma' (action, ritual) method, which is not included in the count, all other practices are prescribed for joint cultivation, etc.' Concluding below clarifies the transgression. The fifth section, 'Dukkata' (wrongdoing), regardless of 'pratisarana' (preventive) nature, is uniformly judged as 'kila' (minor offense), thus demonstrating the lightness of the teaching. Therefore, the position is shown below. 'The end of all precepts' refers to the 'Vinaya Pitaka' (collection of monastic rules). After listing the precepts, distinctions are made between the venerable and the inferior. Therefore, the question is: 'Since the 'sila-skandha' (aggregate of precepts) is the same, why differentiate between large and small?' The answer is: 'Although the realm and quantity are the same, the aspirations differ in magnitude.' Is it not clear whether there is a vow or not? If so, since it pervades dust and sand, why are only ten listed? The answer is: If the 'sila-skandha' is initiated in the 'Tri-sarana' (Three Refuges), then the ten precepts mentioned later are merely a brief statement of their characteristics, like the four major precepts of a 'bhikshu' (monk). Therefore, it is stated below: 'Let's list the ten precepts, marking the ones that are easily violated first, and the rest that are unknown are the 'byeka-shiksha' (separate teachings) of the two teachers (referring to the preceptor and the instructor), etc.' In distinguishing differences, it is said 'those from outside,' such as the 'pancha-guna' (five virtues), 'dasa-samkhya' (ten numerical methods), 'chivara-dharana' (wearing robes), 'parisuddhi' (declaration of purity), 'prithak-avasatha' (separate dwelling) saying 'yatha-ruci' (as desired), 'sanimitta-khanana' (digging with a reason), etc., are all in the following chapters. Matters allow for right and wrong, so it is said 'acceptance and rejection.' 'Sramanera' (novice monk) is like this chapter, 'Sramanerika' (novice nun) is attached to the 'bhikshuni-vinaya' (rules for nuns). Therefore, it is said 'each according to,' etc. Next is 'Siksamana' (probationary nun), the initial sentence indicates the name. Here it is called 'learner of the Dharma.' Because the 'karma-vipaka' (karmic result) of nuns is weaker, in elementary learning, six practices are specifically mentioned as a means of full ordination. Two years are to verify pregnancy, and the six practices are to show the steadfastness of conduct. The 'Dasa-bhana-vinaya' (one of the Vinaya collections) says 'training the body and mind,' which is the meaning of this. Below the six practices, it is explained that the 'sila-skandha' is the same as that of a 'sramanera,' and below it is explained that the conduct is the same as the 'tri-parisad' (three assemblies: monks, nuns, and novices). The six practices are: 1. 'Sparsha' (touching), 2. 'Steya-chatuh-pana' (stealing four coins), 3. 'Pashu-ghata' (killing animals), 4. 'Alpa-mrsa' (minor lying), 5. 'Vikala-bhojana' (eating at the wrong time), 6. 'Sura-pana' (drinking alcohol). 'Shiksha-samgraha' (the essence of learning) refers to the root of conduct. There are three types of 'shiksha' (learning): 1. 'Mula-shiksha' (fundamental learning, referring to the four major precepts), 2. 'Dharma-shiksha' (learning the Dharma, i.e., the six practices), 3. 'Achara-shiksha' (learning conduct, all the conduct of a great nun). Not repeating the precepts is because the 'Siksamana' transforms her roots into a male, and then enters the 'sangha' (monastic community) as a 'sramanera.' The 'Karma-vyakarana' (another name for the 'Sifen-lu-hsing-shih-chao') says: 'This learner of the Dharma does not have the 'sila-skandha'.' She only receives 'byeka-shiksha' (separate teachings), and her position exceeds that of a 'sramanera.' Because people do not understand, they think that there are three types of 'sila-skandha' divided among the three assemblies, etc. Question: Since the 'sramaneri-sila' (precepts for novice nuns) pervades dust and sand, why does the 'Siksamana' only practice these six? Answer: Select the ones they easily violate and restrain them again. Not having the 'sila-skandha' and issuing the precepts again is the meaning of this. 'Same as the three assemblies' refers to the text below.

。同大僧則具在諸篇。同大尼沙彌則各如別篇。沙彌合一故言三眾。別行中如無沙彌尼得與大尼授食之類。下文具委。

第十門標分中。鈔者祖師自號也。引下三句即括三科。但科酌之言對下少異。然下云鈔興。但明抄略之意。此言科酌正明量處之謀。前後異名共成一意。言正經者正謂入諸正錄。經者訓法訓常。名兼通別。通該三藏別在修多。今此從通以收群部。小乘律論中又三初。明諸律。具云摩訶僧祇。此翻大眾(從眾為名即窟內部)。曇無德亦云曇摩鞠多。此翻法正。亦云法護法鏡法密(從人為目)。薩婆多或云薩婆諦婆。此云有(亦云一切有從計為名)。彌沙塞此云不著有無觀。迦葉遺亦云迦葉毗。此云重空觀(此二從行為名)。婆粗富羅亦名婆蹉富羅。此云著有行(亦從計名)。上列六部。前之四部戒本廣律此土已翻。即根本獲一。五部得三。翻傳時代備如戒疏。下之二部據非今鈔所引。相因列之知名而已。注云依大集者義鈔所引。三藏口傳及遺教法律並以僧祇列為五部所出不同。故此示之。毗尼下次列諸論。此科所列名為律論。亦名戒論。婆沙成實等自屬經論。昔人不曉例云小乘論。傳濫久矣。多論下注並傳者即師資傳了。論注云釋正量部者。此亦上座部中分出。律本不到比方即了論所宗也。真諦

【現代漢語翻譯】現代漢語譯本：與大僧（Bhikkhu，比丘）相關的規定已詳盡地包含在其他篇章中。與大尼（Bhikkhuni，比丘尼）和沙彌（Sramanera，男沙彌）相關的規定則分別如同其他篇章所述。沙彌（Sramanera）與沙彌尼（Sramanerika，女沙彌）合併，因此被稱為三眾。在別行中，例如，如果沒有沙彌尼（Sramanerika），允許大尼（Bhikkhuni）為大尼（Bhikkhuni）授食等規定，下文將詳細說明。

第十門標分中，『鈔者』是祖師（指撰寫此書的作者）對自己的謙稱。接下來的三句話概括了三個科目。但『科酌』一詞與下文略有不同。然而，下文說『鈔興』，只是說明抄略的意思。這裡說『科酌』，正是說明衡量處理的謀略。前後不同的名稱共同表達一個意思。『正經』指的是被正式收入各種經典目錄的經典。『經』的意思是法則和常理，名稱兼具通用和特殊性。通用性涵蓋經、律、論三藏，特殊性在於修多羅（Sutra，經）。這裡從通用性出發，涵蓋所有部類。小乘律論中又分為三部分，首先是說明各種律。完整名稱是摩訶僧祇（Mahāsaṃghika），翻譯為大眾部（以僧眾為名，即窟內部）。曇無德（Dharmaguptaka）也稱為曇摩鞠多（Dharmagupta），翻譯為法正部，也稱為法護部、法鏡部、法密部（以人為名）。薩婆多（Sarvāstivāda）或稱為薩婆諦婆（Sarvāstivādin），翻譯為有部（也稱為一切有部，從其理論主張命名）。彌沙塞（Mahīśāsaka）翻譯為不著有無觀部。迦葉遺（Kāśyapīya）也稱為迦葉毗（Kāśyapīya），翻譯為重空觀部（這兩個部派從其修行方式命名）。婆粗富羅（Vātsīputrīya）也稱為婆蹉富羅（Vatsaputra），翻譯為著有行部（也從其理論主張命名）。

上面列出了六個部派。前四個部派的戒本和廣律已經在本地翻譯，即根本說一切有部（Mūlasarvāstivāda）獲得了一部，五部獲得了三部。翻譯和傳播的時代詳細記載在戒疏中。後面的兩個部派根據並非現在本鈔所引用的原因，只是列出名稱而已。註釋中說『依大集者』，是義鈔所引用的。三藏口傳以及遺教法律都將僧祇部列為五部所出，因此在這裡說明。毗尼（Vinaya，律）下面列出各種論。這一科所列出的名稱為律論，也稱為戒論。婆沙（Vibhāṣā，廣解）、成實（Satyasiddhi，成實論）等本身屬於經論。過去的人不瞭解，都籠統地稱為小乘論，這種說法流傳很久了。多論下面的註釋都說是師資相傳的。論注中說『釋正量部者』，這也是上座部中分出來的。律本沒有傳到，比較一下就知道論的宗派了。真諦（Paramārtha）。

【English Translation】 English version: The rules pertaining to the great Sangha (Bhikkhu) are fully contained in other chapters. The rules pertaining to the great Bhikkhuni and Sramanera are each as described in separate chapters. The Sramanera and Sramanerika are combined, hence the term 'three assemblies'. In separate practices, for example, if there is no Sramanerika, the great Bhikkhuni is allowed to give food to the great Bhikkhuni, etc., which will be explained in detail below.

In the tenth section, 'Marking Divisions', 'compiler' is the author's humble self-designation. The following three sentences summarize the three categories. However, the term 'deliberation' differs slightly from the following text. However, the following text says 'compilation arises', which only explains the meaning of excerpting. Here, 'deliberation' precisely explains the strategy of measuring and dealing with matters. Different names before and after together form one meaning. 'Correct Sutras' refers to the Sutras that are formally included in various canonical catalogs. 'Sutra' means law and constancy, and the name has both general and specific meanings. Generality covers the Tripitaka (three baskets) of Sutra, Vinaya, and Abhidhamma, and specificity lies in the Sutras. Here, it starts from generality to cover all categories. The Hinayana Vinaya and Abhidhamma are further divided into three parts. The first is to explain the various Vinayas. The full name is Mahāsaṃghika, translated as the 'Great Assembly Sect' (named after the Sangha, i.e., the inner part of the cave). Dharmaguptaka is also called Dharmagupta, translated as the 'Dharma-Protecting Sect', also called the Dharma-Protecting Sect, the Dharma-Mirror Sect, and the Dharma-Secret Sect (named after people). Sarvāstivāda is also called Sarvāstivādin, translated as the 'Existing Sect' (also called the 'All Existing Sect', named after its theoretical claim). Mahīśāsaka is translated as the 'Non-Attachment to Existence and Non-Existence Observation Sect'. Kāśyapīya is also called Kāśyapīya, translated as the 'Double Emptiness Observation Sect' (these two sects are named after their practice methods). Vātsīputrīya is also called Vatsaputra, translated as the 'Attached to Existence Practice Sect' (also named after its theoretical claim).

The above lists six sects. The Pratimoksha (戒本) and extensive Vinaya of the first four sects have already been translated locally, i.e., the Mūlasarvāstivāda obtained one part, and the five sects obtained three parts. The era of translation and dissemination is recorded in detail in the Vinaya commentary. The latter two sects are listed only by name because they are not cited in the current compilation. The commentary says 'According to the Great Collection', which is cited by the Yichao. The oral transmission of the Tripitaka and the bequeathed teachings and laws all list the Sanghika sect as originating from the five sects, so it is explained here. Below the Vinaya are listed various treatises. The names listed in this section are Vinaya treatises, also called precepts treatises. The Vibhāṣā, Satyasiddhi, etc., themselves belong to Sutra treatises. People in the past did not understand and generally called them Hinayana treatises, which has been circulating for a long time. The commentary below the many treatises all say that they are transmitted from teacher to disciple. The commentary on the treatise says 'Explaining the Zhengliang Sect', which is also divided from the Sthavira sect. The Vinaya text has not been transmitted, and a comparison will reveal the sect of the treatise. Paramārtha.

即陳朝翻經三藏。出疏五卷解釋了論。其文未流東南。五百問法亦云五百問事經。出要律儀梁武帝集凡二十卷。自下三指廣。如三千威儀毗跋律決正二部律論等。皆律之部類(有云二部十八二十部。或云遺教愛道經等皆非)。次經論中二論亦即大小。此總化教。結略中費長房後周高僧。周武滅法遂為翻經學士。隋文帝開皇十七年撰歷代三寶錄。凡十五卷今見大藏。次明異執標中有人謂。聰覆二師首傳四分。祖師不合科為異執。今謂。異執之言目其各計。有何毀斥。縱容妄解豈不思所稟首師亦列於後。又前云五部異執。則所宗部主亦在其中。又何獨黨于聰覆耶。非聖人者無法即斯人也。列示中所列諸師並出續高僧傳。古記廣引今不同之。若依寫取此復何難。但恐徒喪時功糅雜鈔旨。必欲知者取傳尋之。今但列名略注師稟耳。法聰(元魏朝人。本學僧祇初弘四分。傳論云。自初開律師。號法聰是也)。道覆(聰師弟子聰但口傳。覆乃作疏六卷。傳論云。怛是長科至於義舉未聞於世)。慧光(自光至[目*單]。皆北齊人。光依覆學。初制疏十卷。后裁為四卷。故云兩出)。洪理(抄二卷)。曇隱(抄四卷)。道樂(鈔四卷三師並光師弟子)。洪遵(初依道云學。后聽暉講。為國僧統故以為名)。洪淵(稟尋遵師后撰疏。未

四多少)。道云(疏九卷抄一卷)。道暉(疏七卷)。法愿(上三師並光門人。愿即隋朝人。疏十卷抄二答)。道洪法勝智首(並隋朝人依洪聽習。首即祖師所承)。法礪(洪淵弟子。祖師亦嘗從學。一月而終今疏猶存)。基師(僧傳不書)。結指中曇瑗(陳朝人)。僧祐(梁朝人即祖師前身。二師並先學十誦後傳四分。未詳撰述)。靈裕(隋朝人疏五卷)。江表表即外也。或云江外江左。並指吳越。在江漢之外故也。關內即京。非河南即洛陽。蜀部即東西兩川。指義鈔者未見其文。上來所明並是所鈔。即前序云包異部等。四句收之可見。又異執中傳演雖多不出六見。亦如上引。次明為經者一世多不辨隨得濫用。二事乖正典反為執據。如三百福罰三十六碩。餘糧五部五色衣以錢贖佛食等。並如下破。今宗引用並據真文。使來學生信行事無疑。此章之來意如此矣。列示中經論參列凡二十五本。經有十四。論有十一。其間諸佛下生乳光提。謂並有真偽二本。他宗或引。並正本耳。結斥可知。隋帝敕令長房錄中所不收者並集焚燬。搜之不盡。當時猶用故此斥之。然尼鈔義鈔或復引用。未詳何意。鈔興中標云本意者。下云臨機有用等是。正明中初科攢多歸少曰撮略。舉一總眾名包括。余如前解。次科智謂識見。量即器度侮曼也

【現代漢語翻譯】現代漢語譯本四分律有多少卷）。道云（《四分律疏》九卷，抄本一卷）。道暉（《四分律疏》七卷）。法愿（以上三位法師都是光統律師的門人。法愿是隋朝人，著有《四分律疏》十卷，抄本二卷，解答疑問）。道洪、法勝、智首（都是隋朝人，跟隨道洪學習。智首是道宣律師所傳承的）。法礪（道洪的弟子，道宣律師也曾向他學習，一個月后法礪去世，現在他的疏還存在）。基師（僧傳中沒有記載）。總結指出：中曇瑗（陳朝人）。僧祐（梁朝人，是道宣律師的前身。這兩位法師都先學習《十誦律》，後傳習《四分律》，未詳細考證他們的著作）。靈裕（隋朝人，著有《四分律疏》五卷）。江表，表就是外面的意思，或者說江外、江左，都是指吳越地區，因為它在江漢之外。關內指京城，非河南即洛陽。蜀部指東西兩川。指出引用《四分律義鈔》的人，沒有見到他們的原文。上面所說明的都是道宣律師所抄錄的，也就是前序所說的『包異部等』，這四句話可以概括。另外，不同的見解中，傳演雖然很多，但不出六種見解，也如上面所引用的。接下來說明，為經典作注的人，一世之中大多不能辨別，隨意濫用，這兩件事都違背了正典，反而作為執持的依據。例如三百福、罰三十六碩、剩餘的糧食、五部、五色衣、用錢贖佛食等，都在下面進行破斥。現在我們宗派的引用，都是根據真實的經文，使來學習的人確信無疑。這一章的來意就是這樣。列出經論，共二十五本，經有十四本，論有十一本。其中諸佛下生乳光提，是指有真偽兩種版本。其他宗派或者引用，都是正本。總結斥責，可以知道。隋煬帝敕令長房所編錄中沒有收錄的，全部集中焚燬，但搜查不盡，當時仍然有人使用，所以這裡斥責。然而尼鈔、義鈔或者又引用，不知道是什麼意思。《鈔》興起時，標題註明『本意』，下面說『臨機有用』等。正明中，第一科『攢多歸少』叫做撮略，舉出一個總括所有的叫做包括，其餘的如前面的解釋。第二科，智是指識見，量是指器度，侮是輕慢的意思。

【English Translation】 English version How many skandhas (aggregates) are there in the Vinaya of the Four Divisions (Dharmaguptaka Vinaya)? Daoyun (Nine volumes of commentaries on the Dharmaguptaka Vinaya, one volume of excerpts). Daohui (Seven volumes of commentaries). Fayuan (The above three masters were all disciples of Guangtong. Fayuan was a person of the Sui Dynasty, with ten volumes of commentaries and two volumes of answers). Daohong, Fasheng, and Zhishou (All were people of the Sui Dynasty, studying under Daohong. Zhishou is the one from whom the Patriarch (Daoxuan) inherited). Fali (A disciple of Daohong. The Patriarch also studied with him, but Fali passed away after a month. His commentary still exists today). Master Ji (Not recorded in the biographies of monks). Concluding remarks point to Zhong Tan Yuan (A person of the Chen Dynasty). Sengyou (A person of the Liang Dynasty, the previous life of the Patriarch. These two masters both first studied the Sarvastivada Vinaya and later transmitted the Dharmaguptaka Vinaya. Their writings are not detailed). Lingyu (A person of the Sui Dynasty, with five volumes of commentaries). Jiangbiao, 'biao' means outside, or Jiangwai, Jiangzuo, all referring to the Wu and Yue regions, because they are outside Jianghan. Guannei refers to the capital, and if not Henan, then Luoyang. Shubu refers to the eastern and western Sichuan. Those who cite the Dharmaguptaka Vinaya Commentary have not seen their original text. The above explanations are all what the Patriarch Daoxuan copied, which is what the preface says 'including different sections,' which these four sentences can summarize. In addition, among different views, although there are many transmissions, they do not exceed six views, as quoted above. Next, it is explained that those who annotate the scriptures often cannot distinguish in one lifetime and misuse them arbitrarily. These two things violate the orthodox scriptures and are instead used as the basis for holding on to. For example, three hundred blessings, a fine of thirty-six shi (a unit of dry measure), leftover food, five sections, five-colored clothes, redeeming Buddha's food with money, etc., are all refuted below. Now our sect's citations are all based on true texts, so that those who come to study can believe and practice without doubt. This is the intention of this chapter. Listing the scriptures and treatises, there are a total of twenty-five volumes, fourteen scriptures and eleven treatises. Among them, 'The Descent of the Buddhas' and 'Milk Light Tathāgata' refer to both true and false versions. Other sects may cite them, but they are the correct versions. The conclusion and rebuke can be known. Emperor Yang of Sui ordered that all those not included in the records compiled by Changfang be collected and burned, but the search was not exhaustive. At that time, people still used them, so this is rebuked. However, the Bhikkhuni Vinaya Commentary and the Dharmaguptaka Vinaya Commentary may cite them again, and it is not known what the intention is. When the Commentary arose, the title noted 'original intention,' and below it says 'useful when facing opportunities,' etc. In the Zhengming (Correct Explanation) section, the first subsection 'gathering much to return to little' is called cuolue (summary), and taking one to encompass all is called baokuo (inclusion), and the rest is as explained before. In the second subsection, zhi (wisdom) refers to knowledge and insight, liang (measure) refers to capacity, and wu (insult) means contempt.

。猷言即自所鈔猷法也。空有二十雙亦雙非。四執相攻名為戲論。今採摭眾典取捨諸家。恐疑同彼故須遮之。正示中初文。上句推其師受顯非自裁。次句呈于已懷。明須去取。每下正敘刪削。初二句示撿討。覆謂反覆。于下四句明所刪。一事舉少類多。一事尚然。況一部行事其繁可知。文中繁有二重。一廢立多者約諸家相望也。二情見繁者就諸家自論也。今下示能刪此亦有二。一者全除刪。如受戒法及十三難羯磨戒本等並廣列義門。今鈔不錄。二者對破刪。如下但云諸說不同昔解多途廢昔義等。而不委引彼說者。是如自然界體廣狹方圓三小立相安居受日等。並多古解一一標破。此但直申今義即引誠教。證令取信故云今並等。且引一事余準明之。如下問云。自然界為方圓耶。答云。昔云定方(下引彼說即刪略也)。下引十誦本律丘分善見了論等文。仍云廣引誠證定方須廢(此謂止存文證)。首題刪繁文唯據此。如上所示想無惑矣。指余義中然今此鈔雖並刪略。諸師申釋未必全非。或義章開其戶牖。或問答釋于幽微。何以此中一概除削。文明此意據合存之。止由難解不逗新學。故別為一部目為義鈔。文有三卷。下卷已亡故今所指彼文多闕。義鈔興致明文在茲。古多妄說。或云二疏之餘。或云二疏張本。如別所破。具云拾毗

【現代漢語翻譯】現代漢語譯本『猷言』（You Yan）指的是從他自己所抄錄的『猷法』（You Fa）。空有二十雙，亦雙非。四種執著相互攻伐，被稱為戲論。現在我採擇眾多經典，取捨各家之說，恐怕有人懷疑我與他們相同，所以必須加以辨明。下面正式闡述『中初文』（Zhong Chu Wen）。上句推崇他的老師所傳授的，表明並非自作主張。次句表明他自己的想法，明確必須有所取捨。下面開始正式敘述刪削的內容。最初兩句表明檢查和探討。『覆謂』（Fu Wei）是反覆的意思。下面的四句說明所刪除的內容。舉一件事，可以推及很多類似的事情。一件事尚且如此，何況一部著作，其繁瑣程度可想而知。文中繁瑣有兩重含義：一是廢立過多，指各家之間相互對立；二是情見繁雜，指各家各自的論述。現在說明能夠刪削這些內容也有兩方面：一是全部刪除，例如受戒法以及十三難羯磨戒本等，都廣泛列舉義理，但本鈔不予收錄；二是對破刪除，如下文只說『諸說不同，昔解多途，廢昔義等』，而不詳細引用他們的說法。例如自然界體的廣狹方圓，三小立相安居受日等，很多古老的解釋都被一一標明駁斥。這裡只是直接闡述現在的義理，並引用誠實的教義作為證明，使人信服，所以說『今並等』。姑且引用一件事，其餘的可以類推。如下文問道：『自然界是方形還是圓形？』回答說：『過去認為是定方的（下面引用他們的說法，即是刪略）。』下面引用《十誦律》（Shi Song Lu）、《丘分善見律》（Qiu Fen Shan Jian Lu）、《論》等文，仍然說『廣泛引用誠實的證據，定方的說法必須廢除（這裡指的是隻保留文獻證據）』。標題上說刪除繁文，就是根據這個。如上所示，應該沒有疑惑了。至於其餘的義理，雖然現在這部鈔本都加以刪略，但各家師父的解釋未必全錯。或許義章開啟了門窗，或許問答解釋了幽微之處。為什麼要在這裡一概刪除呢？說明這個意思，是根據應該保留的。只是因為難以理解，不符合新學者的口味，所以另外寫成一部，題目叫做《義鈔》（Yi Chao），文有三卷。下卷已經遺失，所以現在所指的那些文字大多缺失。《義鈔》的興致，明白地寫在這裡。古人有很多錯誤的說法，或者說是二疏的剩餘，或者說是二疏的張本，如同在其他地方所駁斥的，詳細地記載在《拾毗》（Shi Pi）中。

【English Translation】 English version 『You Yan』 refers to the 『You Fa』 that he himself copied. Emptiness and existence are twenty pairs, and also neither of the pair. The four attachments attack each other, which is called 『playful arguments』. Now I select many scriptures, adopting and discarding various schools of thought, fearing that people may suspect that I am the same as them, so I must clarify it. The following formally elaborates on 『Zhong Chu Wen』 (the initial text of the middle section). The previous sentence praises what his teacher taught, indicating that it is not his own arbitrary decision. The next sentence expresses his own thoughts, clarifying that there must be adoption and discarding. The following begins to formally narrate the content of the deletion. The first two sentences indicate examination and discussion. 『Fu Wei』 means repeatedly. The following four sentences explain the content to be deleted. By citing one thing, many similar things can be inferred. If one thing is like this, how complex a complete work must be can be imagined. There are two meanings of complexity in the text: one is the excessive establishment and abolition, referring to the opposition between various schools; the other is the complexity of opinions, referring to the individual arguments of various schools. Now it is explained that there are also two aspects to being able to delete these contents: one is to delete them all, such as the precepts for receiving ordination and the thirteen difficult karma precepts, etc., which extensively list the meanings, but this commentary does not include them; the other is to delete by refuting, as the following text only says 『Various theories are different, past interpretations have many paths, abolishing past meanings, etc.』, without quoting their statements in detail. For example, the breadth, narrowness, squareness, and roundness of the natural realm, the three small established phases, living in peace, receiving the sun, etc., many ancient interpretations have been marked and refuted one by one. Here, it simply elaborates on the current meaning and cites honest teachings as proof to convince people, so it says 『now and so on』. Let』s cite one thing, and the rest can be inferred by analogy. As the following text asks: 『Is the natural realm square or round?』 The answer says: 『In the past, it was considered to be definitely square (the following quotes their statement, which is a deletion).』 The following quotes texts such as the 『Shi Song Lu』 (Sarvāstivāda Vinaya), 『Qiu Fen Shan Jian Lu』 (Samantapāsādikā), and 『Treatise』, and still says 『Extensively citing honest evidence, the statement of definite squareness must be abolished (this refers to only retaining documentary evidence)』. The title says to delete verbose text, which is based on this. As shown above, there should be no doubt. As for the remaining meanings, although this commentary now deletes them all, the explanations of the various masters may not be entirely wrong. Perhaps the meaning chapter opens the doors and windows, or perhaps the questions and answers explain the subtle points. Why delete them all here? Explaining this meaning is based on what should be retained. It is only because it is difficult to understand and does not suit the tastes of new scholars, so it is written separately as a work called 『Yi Chao』 (Commentary on Meaning), which has three volumes. The lower volume has been lost, so most of the texts referred to now are missing. The interest in 『Yi Chao』 is clearly written here. There are many erroneous statements in ancient times, or they are the remnants of the two commentaries, or they are the basis of the two commentaries, as refuted elsewhere, and recorded in detail in 『Shi Pi』.

尼義鈔。此中語省。以集字代之。下單云義鈔別鈔。皆此例也。文中通猶容也。餘論即目義解。容彼之說明其可存。上二句明義之幽隱。自下二句明不益初心。言通解者以目博知深識之士。具下正指彼文。明不具中遮世疑雲。三藏正教義無改作。何以引用輒有去取。故此釋之仍引證據。初明取意。堪入宗者涉今行事也。自下指所餘。撮要包括是鈔所宗。橫評繁文即今所諱。故云非鈔者意也。故下引證。初引本律出三十四卷。次引母論文出第六。並因比丘為人說法不能廣說。白佛故聽律文具引論略白語。要謂精當該攝。妙即善巧適機。示所為者即鈔興意也。庶望也訪問也。上明法有倫序不假他求。下顯事有準承無疑得失。臨機有用即事即行二句偶對。語別義同。此之四句一部大宗。獨異諸師高超九代。盡如來權巧之旨。辟群生解脫之門。三寶所以住持。五乘所以發軫者功在於茲矣。是以行事之目標在首題。訓蒙之詞遍於一部。凡為道眾率由此門。禪教雖殊無不受賜。曲尋弘濟可勝言哉。遮妄增者此即聖意。懸鑒未來各興解釋。必乖本趣故此止之。初敘妄增。不急務者即世現行諸家章記。或廣張法相。或多雜俗書。顛覆祖宗繄昏智眼。請詳聖訓自可鑑之。使下次顯過患。上句明壞教。今鈔始終盡稽聖典。故曰真宗。次句明

【現代漢語翻譯】現代漢語譯本：尼義鈔（Niyi chao，關於戒律的註釋）。此處的語言被簡化，用組合字代替。下文提到的義鈔別鈔（Yichao biechao，其他註釋）都是這個例子。文中的『通』字，意思是容許。其餘的評論，也就是針對條目的意義解釋，容許他們說明其可以存在的原因。上面兩句說明意義的幽深隱晦。下面兩句說明對初學者沒有幫助。所說的『通解』，是指那些通過閱讀就能廣泛瞭解，具有深刻知識的人。下文直接指出了那些文字。說明『不具』是爲了消除世人的疑惑。三藏（San Zang，佛教經典的總稱）的正教意義沒有改動和篡改。為什麼要引用時經常有刪減？因此，這裡解釋說仍然要引用證據。首先說明取意的原則是，適合宗派的內容，涉及當今的修行實踐。下面指出剩餘的部分。概括要點是本註釋所遵循的。橫加評論那些繁瑣的文字，是現在所避免的。所以說，這不是註釋的本意。因此，下面引用證據。首先引用本律（Ben lü，根本戒律）第三十四卷的內容。其次引用母論文（Mu lunwen，根本論著）第六卷的內容，都是因為比丘（Biqiu，佛教出家男眾）為人說法時不能廣泛講述，稟告佛陀后，佛陀允許引用律文的簡略說法。要點在於精當概括，巧妙地適應時機。說明這樣做的目的是本註釋的興起意圖。希望大家訪問。上面說明佛法有倫理秩序，不需要向其他地方尋求。下面顯示事情有準則可以遵循，不會對得失產生懷疑。臨機應用，即事即行這兩句是偶對。語言不同，意義相同。這四句話是一部大宗的綱領，獨特於其他法師，超越了九代。窮盡瞭如來（Rulai，佛陀的稱號）權巧方便的旨意，開闢了眾生解脫的法門。三寶（Sanbao，佛法的核心：佛、法、僧）所以能夠住世弘揚，五乘（Wucheng，人、天、聲聞、緣覺、菩薩）所以能夠發起修行的功勞就在於此。因此，行事的目標在首題中，訓誡初學者的言辭遍佈整部著作。凡是修道的人都遵循這個門徑。禪宗和教宗雖然不同，但都從中受益。深入探尋其弘揚濟世的功德，真是說不完啊。阻止那些虛妄增補的人，這正是聖人的意思。預見到未來，人們會各自興起解釋，必定會違背原本的意趣，所以要阻止這種行為。首先敘述虛妄增補的情況。不緊急的任務，就是現在流行的各家章記，或者廣泛地闡說法相，或者摻雜許多世俗書籍，顛覆祖宗的教義，矇蔽了智慧的眼睛。請詳細閱讀聖人的訓誡，自然可以明鑑。使得下面顯示過患。上面一句說明破壞教義。現在的註釋始終都遵循聖人的經典，所以說是真宗。下一句說明...

【English Translation】 English version: Niyi chao (尼義鈔, Commentary on the Vinaya). The language here is simplified, using combined characters instead. The Yichao biechao (義鈔別鈔, other commentaries) mentioned below are examples of this. The word 'tong' (通) in the text means to allow. The remaining comments, that is, the meaning explanations for the entries, allow them to explain why they can exist. The above two sentences explain the profound and obscure meaning. The following two sentences explain that it is not helpful for beginners. The so-called 'general explanation' refers to those who can understand widely through reading and have profound knowledge. The following text directly points out those texts. Explaining 'incomplete' is to eliminate the doubts of the world. The correct meaning of the Tripitaka (San Zang, 三藏, the general term for Buddhist scriptures) has not been changed or tampered with. Why are there frequent deletions when quoting? Therefore, the explanation here is that evidence should still be cited. First, the principle of taking meaning is explained, that is, the content suitable for the sect involves the current practice. The following points out the remaining parts. Summarizing the essentials is what this commentary follows. Harshly criticizing those cumbersome texts is what is avoided now. Therefore, it is said that this is not the original intention of the commentary. Therefore, the following quotes evidence. First, quote the content of the Ben lü (本律, Fundamental Precepts) Volume 34. Secondly, quote the content of the Mu lunwen (母論文, Fundamental Treatise) Volume 6, both because the Bhikshu (Biqiu, 比丘, Buddhist monks) could not widely explain when preaching to others, and after reporting to the Buddha, the Buddha allowed quoting the brief statement of the Vinaya. The main point is to be precise and comprehensive, skillfully adapting to the occasion. Explaining the purpose of doing so is the intention of the rise of this commentary. I hope everyone will visit. The above explains that the Dharma has an ethical order and does not need to be sought elsewhere. The following shows that there are guidelines to follow in things, and there will be no doubt about gains and losses. Applying on the spot, that is, doing things immediately, these two sentences are parallel. The language is different, but the meaning is the same. These four sentences are the outline of a major sect, unique to other masters, surpassing nine generations. It exhausts the meaning of the Tathagata's (Rulai, 如來, title of the Buddha) skillful means, and opens up the door for the liberation of all beings. The merit of the Three Jewels (Sanbao, 三寶, the core of Buddhism: Buddha, Dharma, Sangha) being able to stay in the world and promote it, and the Five Vehicles (Wucheng, 五乘, Human, Heaven, Sravaka, Pratyekabuddha, Bodhisattva) being able to initiate practice lies in this. Therefore, the goal of practice is in the title, and the words of admonishing beginners are all over the entire work. All those who practice the Tao follow this path. Although Chan and Doctrine are different, they all benefit from it. It is impossible to finish speaking about the merits of deeply exploring its promotion and salvation. Those who prevent false additions, this is exactly the meaning of the saints. Foreseeing the future, people will each rise up to explain, and they will surely violate the original intention, so this behavior must be stopped. First, describe the situation of false additions. Non-urgent tasks are the current popular chapters and notes of various schools, or widely expounding the Dharma, or mixing many secular books, subverting the teachings of the ancestors, and blinding the eyes of wisdom. Please read the teachings of the saints in detail, and you can naturally understand them. The following shows the harm. The above sentence explains the destruction of the teachings. The current commentary always follows the scriptures of the saints, so it is said to be the true sect. The next sentence explains...

迷行。教行兩亡則破戒造惡。非沙門行如鳥鼠焉。此出佛藏經。彼明。比丘不修戒行非道非俗。猶如蝙蝠非鳥非鼠。具引如篇聚中。意謂此鈔既興人知持奉。由彼穢雜後進還迷。故云復存也。茲日通指斯時。即今學者專攻章記。爭馳講論以為己能。身作重夷口護輕吉。自謂精明盜相。反侵損於四方。善達淫科更荒迷於三道。昏餐饜飫尚說過中。夕飲酕醄猶談酒制。人前斂相詐現威容。屏處為非略無畏忌。此徒擊目豈是誣言。良由章記之乖訛。復是師承之庸鄙不令教於不令。一盲導于眾盲。皇祖真宗于茲殆絕。一尋此意不覺嗟呼。因筆斯文益增哽痛。自非聖鑒孰見余心悲夫。總結中上三句結前。言總束者則驗十門。非別序明矣。諸門者即下諸篇。則顯教興中指諸門非九門明矣。析辨也。若下指廣可知。別論者則三十篇。望序為別又復明矣。大段第三示所詮行相。初總示中宅居也。佛門廣大包納清澄。喻之如海。僧稟佛化即居其中。如犯重禁名為邊罪。謂漂出佛海邊外即其義也。流即是水法能滋物故比於水。廁預也伍眾也。此明比丘身具三寶。所修法行雖乃萬途。以眾自共攝無不盡。然據行體止是二持。但就作中別簡一色。羯磨僧法以為眾行。自余雜法總歸共行。欲使綱目兩分眾別無濫故云唯三位也。別對中初明自行。上

【現代漢語翻譯】迷失方向。如果教義和實踐都喪失，就會破戒作惡。這種行為不像沙門（Śrāmaṇa，出家修道者），倒像是鳥和老鼠一樣。這段話出自《佛藏經》（Buddha-pitaka Sutra）。經中闡明，比丘（bhikṣu，佛教出家男眾）不修持戒律和修行，既不像得道的，也不像世俗之人，就像蝙蝠一樣，既不是鳥也不是老鼠。詳細的引述在篇聚中。意思是說，因為這部註釋（指作者所作的註釋）興起，人們知道要堅持和奉行戒律。但由於那些污穢雜亂的後進之人反而更加迷惑。所以說『復存』。『茲日』通常指的是這個時候，也就是現在的學者們專注于研究章句和註釋，爭相進行講解和辯論，認為這是自己的能力。他們身體上犯著重罪，口頭上卻維護著輕微的吉利。自認為精明，實際上卻像盜賊一樣，反而侵損四方。精通淫慾的條目，更加荒唐地迷失在三惡道中。早上吃得飽飽的，還說已經過了中午。晚上喝得爛醉，還談論著飲酒的規矩。在人前裝模作樣，假裝威嚴，在背後卻為非作歹，毫無畏懼。說這些人是瞎子，難道是誣陷嗎？實在是由於章句和註釋的錯誤，再加上老師的庸俗無能，不讓懂的人去教導不懂的人，一個瞎子引導著一群瞎子。佛陀和祖師的真正宗旨，恐怕就要斷絕了。一旦理解了這個意思，不禁嘆息。因此寫下這篇文章，更加感到哽咽和痛苦。如果不是聖人的明鑑，誰能理解我心中的悲痛呢？總結部分，上面三句總結了前面的內容。說『總束』，就是要驗證十門（dasa dvāra）。這並不是另外的序言說明。『諸門』就是指下面的各個篇章，這表明『顯教興』中指的是各個門，而不是九門。『析辨』，如果下面有廣泛的說明就可以知道。『別論』就是指三十篇，相對於序言來說是『別』，這一點又很明顯。大的段落第三部分，展示所詮釋的修行狀態。最初的總的展示中，『宅居』的意思是居住。佛門廣大，包容清凈，比喻為大海。僧人稟承佛陀的教化，就居住在其中。如果犯了重罪，就叫做『邊罪』，意思是漂流出佛海的邊緣之外，就是這個意思。『流』就是水，佛法能夠滋養萬物，所以比喻為水。『廁預』是參與的意思，『伍眾』是隊伍的意思。這裡說明比丘身具三寶（triratna），所修的法行雖然有萬種途徑，但以大眾共同攝持，沒有不包含的。然而根據修行的本體來說，只有二持（兩種持戒方式）。只是在作法中特別簡擇一種羯磨（karma，業）僧法，作為大眾的修行。其餘的雜法都歸於共同的修行。想要使綱目分明，大眾和個別沒有混淆，所以說只有三種地位。個別相對中，首先說明自己的修行。上面

【English Translation】 Lost in delusion. If both doctrine and practice are lost, one will break precepts and commit evil deeds. Such behavior is not like a Śrāmaṇa (ascetic), but like birds and mice. This comes from the Buddha-pitaka Sutra. It clarifies that a bhikṣu (Buddhist monk) who does not cultivate precepts and practice is neither like an enlightened one nor like a secular person, just like a bat, which is neither a bird nor a mouse. Detailed quotations are in the chapter collection. The meaning is that because this commentary (referring to the author's commentary) arose, people know to uphold and practice the precepts. However, due to those impure and chaotic later generations, they become even more confused. Therefore, it is said 'still exists'. 'This day' usually refers to this time, which is when current scholars focus on studying chapters and commentaries, competing to lecture and debate, thinking this is their ability. They commit serious offenses in body but verbally protect minor auspiciousness. They consider themselves clever, but in reality, they are like thieves, instead harming all directions. Being proficient in the items of lust, they are even more absurdly lost in the three evil paths. Eating their fill in the morning, they still say it's past noon. Drinking heavily in the evening, they still talk about the rules of drinking. In front of people, they pretend and feign dignity, but behind their backs, they do wrong without any fear. Saying these people are blind, is it slander? It is truly due to the errors in the chapters and commentaries, coupled with the mediocrity and incompetence of the teachers, not allowing those who understand to teach those who do not. One blind person leads a group of blind people. The true purpose of the Buddha and the patriarchs is probably about to be cut off. Once one understands this meaning, one cannot help but sigh. Therefore, writing this article, one feels even more choked with grief. If it were not for the wisdom of a sage, who could understand the sorrow in my heart? In the summary section, the above three sentences summarize the previous content. Saying 'total restraint' is to verify the ten gates (dasa dvāra). This is not a separate preface explanation. 'The gates' refer to the various chapters below, which indicates that 'the rise of exoteric teaching' refers to the various gates, not the nine gates. 'Analysis and discrimination', if there is extensive explanation below, it can be known. 'Separate discussion' refers to the thirty chapters, which is 'separate' relative to the preface, and this is also very clear. The third part of the large section shows the state of practice being explained. In the initial general presentation, 'dwelling' means residing. The Buddha's gate is vast, encompassing purity, and is likened to the sea. Monks who receive the Buddha's teachings reside within it. If one commits a serious offense, it is called a 'border offense', meaning drifting out of the edge of the Buddha's sea, which is the meaning. 'Flow' is water, and the Dharma can nourish all things, so it is likened to water. 'To participate' means to join, and 'to be in the ranks' means to be in the group. This explains that a bhikṣu (Buddhist monk) possesses the three jewels (triratna), and although the practices he cultivates have myriad paths, they are all encompassed by the common support of the community. However, according to the essence of practice, there are only two holdings (two ways of upholding precepts). Only one type of karma (action) monastic law is specially selected in the practice as the practice of the community. The remaining miscellaneous practices all belong to the common practice. The intention is to make the outline clear, and there is no confusion between the community and the individual, so it is said that there are only three positions. In the individual relative, first explain one's own practice. Above

句明建志攝修。次句示學知教相。出離聖道不類邪術。故云正戒。文指體相必具法行。體附釋相相總四篇。故此二字統于中卷。自下次明眾行。上句𨃃前次句正示。凡行僧事必先簡眾。故須體凈方應秉宣。言綱領者對下毛目也。匡攝住持存乎眾法。隨事奉修在乎別行。眾法存則別行修。綱領舉則毛目正。上下作持離分在此。自他下明共行。上句示行相。凡為道眾彼我同須即是共義。故云兩德。德亦行也下句顯繁多。除僧法羯磨已外一切作行皆歸共收。唯此共行攝相最廣。故曰多途。或可上句躡前兩行。次句正示行相。謂必須共行輔成自眾。故云成相多途。問自眾兩行亦制同遵豈非相濫。答自行則護體防心。義非他共止作體別。此不在言就論眾行。作業辦事多是為他。義非常行有緣方舉。共行不爾日用恒須。是僧俱稟獨彰斯目。如衣藥缽器計請導俗等類。比論二行別相可知。然三行之目古德所傳。若取今文明標自行。又復前云上卷則攝於眾務。則自眾二行名義灼然唯斯共行。雖復無文兩德之言義取無爽。古多妄解。不免繁詞(古云四人羯磨為眾行。一人心念為自行。二人對首為共行者誤矣)。問前文已分何意重迷。答前判能詮則以文攝行。此明所詮則指行在文。雖文行俱明而正意兩別。問前以上卷在初。此則中卷為首何

以不同。答意如上解。若爾何不依行次第以自行為上卷耶。答此有二意。一約行次第。則先止後作自行合初。二約事勝劣。則住持功大眾須在首。故律序云。以眾和合故佛法得久住。今取后意如文所列。雙結中教行兩備攝機斯盡。次科初二句標難謂。事隨篇類。則使三行互有投寄。如上卷標宗亦明法體行相。及舍戒六念別人說恣識疑發露之類。則眾行兼自共也。又中卷懺六聚中。眾別悔法則自行兼眾共也。下卷攝衣攝食亡物等諸羯磨法。並雜行等則共行兼眾自也。三行相參不可一判。故云難也。若下釋其難相成繁闕過。上二句示闕略過。長途散釋者謂不約三行收束也。寡討論者謂不稱機宜也。以言無所歸人難披撿。故下二句明傷繁過。言曲分者謂逐卷隨篇。明三行簡判也。過在繁碎者亂于教旨也。三中初示今判。上二句正示對翻兩過。隨宜者離前寡討。論過也。約略者相前曲分也。通結者謂大分三行翻上散釋也。指歸者雖有相投舉行攝屬。離上繁碎過也。下二句顯意。使謂令於後人也。綱領即三行。毛目即諸篇行相整理也。載下結勸。上句勸學開其解也。下句勸修成其行也。載即重也。

四分律行事鈔資持記上一上

四分律行事鈔資持記上一下

上卷首題委如前釋。今總分對略為四別。初約能所上

【現代漢語翻譯】現代漢語譯本：以不同。答：意義如上文解釋。如果這樣，為什麼不按照行持的次第，以自行為上卷呢？答：這有兩個用意。一是按照行持的次第，先止後作，自行的部分放在最開始。二是按照事情的重要程度，住持佛法、供養大眾的需求應該放在首位。所以《律序》說：『因為大眾和合，所以佛法才能長久住世。』現在採用后一種用意，就像文中列出的那樣。雙重總結中，教義和行持兩方面都具備，涵蓋的根機也最全面。接下來的科判，前兩句標出難點，說事情隨著篇章的類別而變化，就會使得三種行持互相穿插。就像上卷標明宗旨，也闡明法體的行相，以及舍戒、六念、別說、恣舉、識疑、發露等等，這些大眾行持中兼有自行和共行。又如中卷懺悔六聚罪中，大眾和別人的懺悔法則，是自行中兼有大眾和共行。下卷攝衣、攝食、亡物等各種羯磨法，以及雜行等，是共行中兼有大眾和自行。三種行持互相交錯，難以簡單地判斷，所以說是難點。如果下面解釋這種難點，就會造成繁瑣和缺失的過失。上面兩句說明缺失和簡略的過失。『長途散釋』是指不按照三種行持來收束內容。『寡討論』是指不符合眾生的根機。因為言語沒有歸宿，人們難以翻閱。所以下面兩句說明繁瑣的過失。『言曲分』是指按照每卷每篇，來簡要地判斷三種行持。『過在繁碎』是指擾亂了教義的宗旨。三種情況中，首先說明現在的判斷。上面兩句正是說明對應和翻轉兩種過失。『隨宜』是避免了前面『寡討論』的過失。『約略』是對應了前面的『曲分』。『通結』是指大概分為三種行持，翻轉了上面散亂的解釋。『指歸』是指雖然有互相穿插的情況，但仍然舉行攝屬，避免了上面繁瑣的過失。下面兩句顯明用意。『使』是使後人。『綱領』就是三種行持。『毛目』就是各個篇章的行相，加以整理。『載』下面是總結勸勉。上面一句勸人學習，開啟他們的理解。下面一句勸人修行，成就他們的行持。『載』就是重申。《四分律行事鈔資持記》上一上《四分律行事鈔資持記》上一下上捲開頭的題目，詳細的解釋如前所述。現在總的來分，大概分為四個方面。首先，從能和所的角度來看

【English Translation】 English version: They are different. Answer: The meaning is as explained above. If so, why not follow the order of practice and make self-practice the upper volume? Answer: There are two intentions here. First, according to the order of practice, stopping comes before doing, and the part of self-practice is placed at the beginning. Second, according to the importance of matters, the needs of upholding the Dharma and supporting the Sangha should be placed first. Therefore, the 'Preface to the Vinaya' says: 'Because the Sangha is harmonious, the Buddha-Dharma can last long in the world.' Now, the latter intention is adopted, just as listed in the text. In the double summary, both doctrine and practice are complete, and the covered capacities are the most comprehensive. In the following section, the first two sentences mark the difficulty, saying that things change with the category of chapters, which will make the three practices interweave with each other. Just like the upper volume marks the purpose, it also clarifies the characteristics of the Dharma body, as well as renouncing precepts, the six recollections, separate speaking, self-authorization, recognizing doubts, confession, etc. These collective practices include both self-practice and common practice. Also, in the middle volume, in the repentance of the six groups of offenses, the rules of repentance for the Sangha and others are self-practice that includes the Sangha and common practice. The lower volume, such as the various karmas of collecting robes, collecting food, lost items, etc., and miscellaneous practices, are common practices that include the Sangha and self-practice. The three practices are intertwined and difficult to simply judge, so it is said to be a difficulty. If the difficulty is explained below, it will cause the faults of being cumbersome and incomplete. The above two sentences explain the faults of incompleteness and brevity. 'Long and scattered explanation' means not summarizing the content according to the three practices. 'Few discussions' means not conforming to the capacities of sentient beings. Because the words have no destination, it is difficult for people to browse. Therefore, the following two sentences explain the fault of being cumbersome. 'Words are divided in a tortuous way' means briefly judging the three practices according to each volume and chapter. 'The fault lies in being cumbersome' means disturbing the purpose of the doctrine. Among the three situations, first explain the current judgment. The above two sentences are precisely explaining the two faults of correspondence and reversal. 'According to the situation' avoids the previous fault of 'few discussions'. 'Briefly' corresponds to the previous 'tortuous division'. 'General conclusion' means roughly dividing into three practices, reversing the scattered explanations above. 'Pointing to the destination' means that although there are intertwined situations, they still hold the affiliation, avoiding the cumbersome faults above. The following two sentences clarify the intention. 'Make' is to make future generations. 'Outline' is the three practices. 'Details' are the characteristics of each chapter, which are sorted out. 'Carry' below is the concluding exhortation. The above sentence exhorts people to learn and open their understanding. The following sentence exhorts people to practice and achieve their practice. 'Carry' means reiterate. 'Commentary on the Four-Part Vinaya: Notes on Actions' Volume One, Part One 'Commentary on the Four-Part Vinaya: Notes on Actions' Volume One, Part Two The title at the beginning of the upper volume, the detailed explanation is as mentioned before. Now, in general, it is roughly divided into four aspects. First, from the perspective of ability and object

三字律題是所宗。下七字鈔題是能宗。又律題中四分屬能集。律是所集。鈔題中刪補行三字是能。繁闕事三字為所。又鈔字是能行事屬所。二約通別律題為通。貫諸部故鈔題為別。局今文故又四分為別。五中一故律字是通。諸宗同稱故刪等六字為別。無所濫故鈔字為通。容相涉故。三約人分律是佛制。四分即部主集。鈔即祖師撰。四約華梵上三字翻梵成華。下並華語。梵云折埵理質埵理。此翻分四。從此方俗回易其語。辨律華梵如釋相中。極知繁碎講學剖文不得不爾。忘筌之士更繁何患。執指之徒無言亦著。豈不然乎。列篇中標宗勸學。文局上卷義該一部。下十一篇正明眾行。然成辦僧事必假四緣。人法事處闕一不可。今此諸篇依之而列。第二三四即能秉之人。第五即所秉之法。第六即秉法之處。已下六篇即所被之事。事復有三。七及八九即有情事。十與十二即非情事。安居一篇即二合事(人依處故若約篇中分房受日並非情耳)。

釋標宗篇

一部之文兼該三藏文體正意唯歸戒律。故當標出正宗顯彰勝德。使夫學者投心有所功不虛費。故以此篇冠于卷首。標即訓指宗即是戒。問下列四種。何者是宗。答若就別論唯法為宗。下云宗體或云法體。宗法互舉別指何疑。若約通論四並是宗。良由戒法總餘三故。言

【現代漢語翻譯】現代漢語譯本：三字律題是所宗（被宗奉的）。下七字鈔題是能宗（能宗奉的）。又律題中『四分』屬能集（能收集），『律』是所集（被收集的）。鈔題中『刪補行』三字是能（能動），『繁闕事』三字為所（被動）。又『鈔』字是能（能動），『行事』屬所（被動）。二約通別，律題為通（普遍），貫諸部故；鈔題為別（特別），局今文故。又『四分』為別（特別），五中一故；『律』字是通（普遍），諸宗同稱故。『刪』等六字為別（特別），無所濫故；『鈔』字為通（普遍），容相涉故。三約人分，律是佛制（佛陀制定），『四分』即部主集（部主收集），鈔即祖師撰（祖師撰寫）。四約華梵，上三字翻梵成華（從梵語翻譯成漢語），下並華語（以下都是漢語）。梵云『折埵理質埵理』（梵文音譯），此翻『分四』（翻譯成漢語是『分四』）。從此方俗回易其語（從此地的風俗習慣改變了語言）。辨律華梵如釋相中（辨別律的梵語和漢語就像解釋表相一樣）。極知繁碎講學剖文不得不爾（非常清楚繁瑣的講學剖析文章不得不這樣）。忘筌之士更繁何患（忘記捕魚工具的人更繁瑣又有什麼可擔心的）。執指之徒無言亦著（執著于手指的人即使不說話也執著）。豈不然乎（難道不是這樣嗎）？列篇中標宗勸學（排列篇章中，標明宗旨，勸勉學習），文局上卷義該一部（文字侷限於上卷，意義涵蓋整部）。下十一篇正明眾行（下面十一篇正式闡明各種行為）。然成辦僧事必假四緣（然而成就僧團事務必須憑藉四種因緣），人法事處闕一不可（人、法、事、處所缺少一個都不可以）。今此諸篇依之而列（現在這些篇章依據這些排列）。第二三四即能秉之人（第二、三、四篇是能秉持的人），第五即所秉之法（第五篇是被秉持的法），第六即秉法之處（第六篇是秉持法的地方）。已下六篇即所被之事（以下六篇是被涉及的事）。事復有三（事又分為三種），七及八九即有情事（第七、八、九篇是有情的事），十與十二即非情事（第十和第十二篇是非情的事），安居一篇即二合事（安居一篇是二者結合的事，人依處故，若約篇中分房受日並非情耳）。釋標宗篇一部之文兼該三藏文體正意唯歸戒律（整部經文兼顧三藏，文體和正意都歸於戒律）。故當標出正宗顯彰勝德（所以應當標明正宗，彰顯殊勝的功德）。使夫學者投心有所功不虛費（使學習的人投入心思有所成就，不白費功夫）。故以此篇冠于卷首（所以用這篇放在卷首）。標即訓指宗即是戒（標就是指明，宗就是戒）。問下列四種（戒法戒體戒行戒相），何者是宗（下列四種，哪個是宗）？答若就別論唯法為宗（如果就分別來說，只有法是宗）。下云宗體或云法體（下面說宗體或者法體）。宗法互舉別指何疑（宗和法互相舉例，特別指明還有什麼疑問）。若約通論四並是宗（如果從普遍意義上說，四種都是宗）。良由戒法總餘三故（因為戒法總括其餘三種）。言

【English Translation】 English version: The three-character title of the Vinaya is what is followed (所宗, suǒ zōng, that which is followed). The seven-character title of the commentary is that which can follow (能宗, néng zōng, that which can follow). Furthermore, within the Vinaya title, 'Four-Part' (四分, Sìfēn, referring to the Dharmaguptaka Vinaya) belongs to that which can collect (能集, néng jí, that which can collect), while 'Vinaya' (律, lǜ, discipline) is what is collected (所集, suǒ jí, that which is collected). In the commentary title, the three characters 'Supplementing Conduct' (刪補行, shān bǔ xíng) are that which can (能, néng, capable), and the three characters 'Deficient Matters' (繁闕事, fán quē shì) are what is (所, suǒ, that which is). Also, the character 'Commentary' (鈔, chāo) is that which can act (能行, néng xíng), while 'Conduct Matters' (行事, xíng shì) belong to what is acted upon (所, suǒ). Secondly, regarding generality and specificity, the Vinaya title is general (通, tōng), because it pervades all sections; the commentary title is specific (別, bié), because it is limited to the present text. Furthermore, 'Four-Part' is specific, because it is one of the five; the character 'Vinaya' is general, because all schools commonly refer to it. The six characters 'Supplementing, etc.' are specific, because there is no overlap; the character 'Commentary' is general, because it allows for interrelation. Thirdly, regarding the division by person, the Vinaya is established by the Buddha (佛制, Fó zhì), 'Four-Part' is collected by the head of the section (部主集, bù zhǔ jí), and the commentary is written by the ancestral teacher (祖師撰, zǔshī zhuàn). Fourthly, regarding Sanskrit and Chinese, the first three characters are translated from Sanskrit into Chinese (翻梵成華, fān Fàn chéng Huá), and the following are all in Chinese (華語, Huáyǔ). In Sanskrit, it is 'Caturvargika Caturvargika' (折埵理質埵理, zhé duǒ lǐ zhì duǒ lǐ, transliteration of Sanskrit). This translates to 'Four-Part' (分四, fēn sì). From this local custom, the language is changed. Differentiating the Sanskrit and Chinese of the Vinaya is like explaining the characteristics. It is extremely known that detailed lectures and analyses of texts must be like this. What worry is there for those who forget the trap to catch the fish if it is even more detailed? Those who cling to the finger are attached even without words. Is it not so? Listing the chapters, it marks the principle and encourages learning (標宗勸學, biāo zōng quàn xué). The text is limited to the upper volume, but the meaning encompasses the entire work. The following eleven chapters directly explain the various practices (眾行, zhòng xíng). However, accomplishing monastic affairs necessarily relies on four conditions (四緣, sì yuán): person, Dharma, matter, and place; lacking one is not possible. Now, these chapters are arranged according to these. The second, third, and fourth chapters are the people who can uphold (能秉之人, néng bǐng zhī rén); the fifth is the Dharma that is upheld (所秉之法, suǒ bǐng zhī fǎ); the sixth is the place where the Dharma is upheld (秉法之處, bǐng fǎ zhī chù). The following six chapters are the matters that are affected (所被之事, suǒ bèi zhī shì). Matters are further divided into three: the seventh, eighth, and ninth chapters are matters concerning sentient beings (有情事, yǒu qíng shì); the tenth and twelfth chapters are matters concerning non-sentient beings (非情事, fēi qíng shì); the chapter on the Rainy Season Retreat (安居, ānjū, Vassa) is a combination of both (二合事, èr hé shì, because people rely on a place; if dividing rooms and receiving days within the chapter, it is not non-sentient). Explanation of the Chapter on Marking the Principle (釋標宗篇, Shì Biāo Zōng Piān) The text of the entire work encompasses the Three Baskets (三藏, Sānzàng, Tripitaka), but the main intention of the literary style returns solely to the precepts (戒律, jièlǜ, Vinaya). Therefore, it should mark the correct principle and manifest the excellent virtues. It enables the learners to invest their minds and have accomplishments that are not in vain. Therefore, this chapter is placed at the beginning of the volume. 'Marking' (標, biāo) means to indicate, and 'Principle' (宗, zōng) is the precepts. Question: Among the following four types (戒法, jièfǎ, precept-Dharma; 戒體, jiètǐ, precept-essence; 戒行, jièxíng, precept-conduct; 戒相, jièxiàng, precept-characteristics), which is the principle? Answer: If discussing separately, only the Dharma is the principle. Below it says 'principle-essence' or 'Dharma-essence'. The mutual mentioning of principle and Dharma specifically indicates, what doubt is there? If discussing generally, all four are the principle. This is because the precept-Dharma encompasses the other three. Saying

顯德者廣引教相贊述戒功。令知本受專勤守護。即下科云。順戒則三寶住持辨比丘事。至文可見。自昔章記並以標宗科為僧體。甚失文意。如後攻之。今明此篇指示學宗激勵持奉。通貫諸篇總髮三行。是以尼鈔題云勸學。準彼驗此方見聖心。學者臨文彌須用意。提攜開誘最所精詳。必欲智眼開明學路無壅。此而不達余並徒然勉夫。注有二意。一是開章。以此篇中不別分故。二即釋題。由是二門合之為目。恐人不曉故註釋之。嘆教文中律字是法。海下並喻。今先出喻然後合法。初三字明豎深。次句明橫廣。雖下二句明容而不雜。騰下二句明逸而不濫。沖亦訓深。漸漸深入莫窮底故。通萬象者天地萬物皆蒙潤故。包含等者百川所歸故。不宿尸者性清潔故。騰岳等者勢蕩逸故。岳喻其高雲喻其動。喻中喻故。潮不過者涌有時故法閤中初合豎深。遠古諸佛三乘聖賢由戒。資成至於現未展轉無窮。故戒疏云前聖果圓后賢因滿。引生來業展轉住持。眾生無盡戒亦無竭。即戒本云如過去諸佛及以未來者現在諸世尊皆共尊敬戒是也。二合橫廣三義釋之。初明遍境者十方法界依正二報。情非情類無非戒故。二約禁業者三業四儀施為舉動三千八萬皆聖制故。三約資行者萬行由生。眾善所住三聖道成率由戒檢。故合第三中戒法弘通九道師訓。

【現代漢語翻譯】現代漢語譯本顯德者廣泛引用教相，讚美戒律的功德，使人知道根本並專心守護。接下來的科文說：『順從戒律，則三寶（佛、法、僧）得以住世，辨明比丘的事務。』從經文可見。以往的章疏和記錄都將標宗科作為僧體的根本，這大大偏離了經文的原意，後面會加以駁斥。現在說明此篇指示學習的宗旨，激勵人們堅持奉行，貫穿各篇，總括身、口、意三行。因此，《尼鈔》的標題是『勸學』。參照《尼鈔》來驗證此篇，才能明白佛陀的本意。學習者在閱讀經文時，必須用心體會，引導開示最為精詳。如果想要智慧之眼開明，學習之路沒有阻礙，不理解此篇，其餘的努力都是徒勞。勉勵啊！註釋有兩層含義：一是開啟本章，因為此篇中沒有單獨劃分；二是解釋標題。因為這兩個方面合在一起作為標題，恐怕人們不明白，所以加以註釋。讚歎教法的部分，『律』字代表法。『海』字以下都是比喻。現在先提出比喻，然後與法相結合。最初三個字表明豎向的深邃，下一句表明橫向的廣闊。『雖』字以下的二句表明包容而不混雜，『騰』字以下的二句表明奔放而不氾濫。『沖』也解釋為深邃，漸漸深入而沒有窮盡。『通萬象』是指天地萬物都蒙受滋潤。『包含等』是指百川歸海。『不宿尸』是指本性清潔。『騰岳等』是指氣勢奔放。用山嶽比喻其高聳，用云比喻其流動，這是比喻中的比喻。『潮不過』是指潮水涌動有一定的時間。法閤中，首先是結合豎向的深邃。遠古的諸佛、三乘的聖賢，都是因為戒律的資助而成就，直到現在和未來，輾轉無窮。所以戒疏說：『前聖的果實圓滿，后賢的因地充滿。』引生未來的事業，輾轉住持，眾生沒有窮盡，戒律也沒有窮竭。也就是戒本所說：『如過去諸佛以及未來佛，現在的世尊，都共同尊敬戒律。』第二是結合橫向的廣闊，從三個方面解釋：一是說明遍及的範圍，十方法界，依報和正報，有情和無情，沒有不是戒律所包含的。二是約束行為，身、口、意三業，行、住、坐、臥四儀，施為舉動，三千威儀、八萬細行，都是聖人制定的。三是資助修行，萬行由此而生，各種善行由此而住，三乘聖道由此而成，都遵循戒律的規範。所以結合第三點，戒法弘揚，成為九道眾生的師表。

【English Translation】 English version The virtuous one extensively cites teachings to praise the merit of precepts, enabling people to understand the foundation and diligently safeguard it. The subsequent section states: 'By following the precepts, the Three Jewels (Buddha, Dharma, Sangha) are maintained, and the affairs of Bhikkhus are clarified.' This is evident from the text. Past commentaries and records have mistakenly taken the section on establishing the doctrine as the essence of the Sangha, greatly deviating from the original meaning of the text, which will be refuted later. Now, it is clarified that this chapter indicates the principle of learning, encouraging people to uphold and practice it, encompassing all chapters and summarizing the three actions of body, speech, and mind. Therefore, the title of the 'Nicaochao' is 'Exhortation to Learning.' By comparing this chapter with the 'Nicaochao,' one can understand the Buddha's original intention. Learners must carefully contemplate the text, as guidance and instruction are most detailed. If one desires to open the eye of wisdom and have an unobstructed path of learning, failing to understand this chapter renders all other efforts futile. Strive on! The commentary has two meanings: first, to open the chapter, as it is not separately divided in this section; second, to explain the title. Because these two aspects are combined as the title, it is feared that people will not understand, so it is annotated. In the section praising the teachings, the word 'Vinaya' represents the Dharma. Everything below 'ocean' is a metaphor. Now, the metaphor is presented first, and then combined with the Dharma. The first three characters indicate vertical depth, and the next sentence indicates horizontal breadth. The two sentences following 'although' indicate containment without mixing, and the two sentences following 'soaring' indicate freedom without excess. 'Penetrating' is also explained as depth, gradually deepening without end. 'Penetrating all phenomena' means that all things in heaven and earth are nourished. 'Containing, etc.' refers to the convergence of all rivers into the sea. 'Not harboring corpses' refers to the purity of nature. 'Soaring mountains, etc.' refers to the unrestrained momentum. Mountains are used to symbolize height, and clouds are used to symbolize movement, which is a metaphor within a metaphor. 'Tides not exceeding' refers to the fact that tides surge at specific times. In the Dharma combination, the first is the combination of vertical depth. The Buddhas of the distant past, the sages of the Three Vehicles, were all accomplished through the assistance of precepts, continuing endlessly into the present and future. Therefore, the Vinaya Commentary says: 'The fruits of the former sages are complete, and the causes of the later sages are full.' It gives rise to future endeavors, continuously maintaining, and as sentient beings are inexhaustible, so are the precepts. That is, as the Vinaya Root states: 'Like the Buddhas of the past, the Buddhas of the future, and the present World Honored Ones, all respect the precepts.' The second is the combination of horizontal breadth, explained in three aspects: first, to explain the scope of pervasiveness, the ten Dharma realms, dependent and direct retributions, sentient and non-sentient beings, none are not contained by the precepts. Second, to restrain behavior, the three karmas of body, speech, and mind, the four postures of walking, standing, sitting, and lying, actions and movements, the three thousand dignities and eighty thousand minor practices, are all established by the sages. Third, to support practice, the myriad practices arise from this, all kinds of good deeds abide in this, and the three vehicles of the holy path are accomplished by this, all following the norms of the precepts. Therefore, combining the third point, the Dharma of precepts is promoted, becoming the teacher of the nine realms of beings.

人收七眾趣該非畜(本宗通受五八)。攝濟不遺故云無外。然則或違重禁教所不容。五眾則坌污清流必加擯罰。其餘則入道無益永障出家。若論治擯實通諸篇。然對死屍須約四重。即律序云。譬如有死屍大海不容受。為疾風所漂棄之於岸上。諸作惡行者猶如彼死屍。眾所不容受。以是當持戒。合第四者謂止作持犯隨緣興制。詮相浩博喻若波濤。然篇聚重輕犯緣具闕。定犯不犯纖毫不差。眾別行相施造有儀。如非成敗無容濫托。如潮有信。法喻彌彰。律云。海有八奇特法。一一切眾流皆往投之。二常不失潮限。三五大河皆投于海而失本名。四五大河及天雨盡歸於海無有增減。五海水盡咸同爲一味。六不受死屍。七多出珍寶。八大形者所居。此中略舉未必全同。如戒本序。但明二德。必欲強配臨文自裁。勸持中初科明出家之人所務唯二。一須稟戒。二當學道。初中上句標人。凡謂非一。廁預者對下沐心即指身口。佛法深妙有信得入。故曰玄門。克下示所學。克猶必也。清禁即戒法。戒防七業。故不容非。二學道中初句標人。正道清澄洗沐塵垢。故喻如水。慕下明所修。慕即志念。出要即指定慧。定靜慧明不隨塵欲。故無染世。上約三學事理業惑相對以明。乃知。出家之士義無偏學。專事昧道未異凡流。樂道忘事何由修證。

【現代漢語翻譯】現代漢語譯本人若收留七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那尼、優婆塞、優婆夷）中不應收留的，或者收留趣向于畜生道者（指不守戒律，行為如畜生之人），這都是不合乎戒律的（本宗普遍接受五戒和八戒）。攝受救濟一切眾生，不遺漏任何一個，所以稱為『無外』。然而，如果有人違犯了嚴重的禁戒，那是佛教教義所不能容忍的。對於五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那尼）來說，如果他們玷污了清凈的修行，必定會加以擯斥和懲罰。對於其餘的（優婆塞、優婆夷）來說，這樣做對他們進入佛道沒有益處，並且會永遠障礙他們出家修行。如果討論擯斥的原則，實際上適用於所有的戒律條文。然而，對於如同死屍一般的人，必須依據四重禁戒（殺、盜、淫、妄）來處理。正如律序所說：『譬如死屍，大海不能容納，被疾風吹到岸上。那些作惡的人就像死屍一樣，不被大眾所容納。因此，應當持戒。』符合第四重禁戒的人，指的是在止惡、行善、持戒、犯戒等方面，都要隨順因緣而制定規則。戒律的詮釋和表現浩瀚深廣，如同波濤一般。然而，戒律的篇章聚類，有輕重之分，犯戒的因緣，有具足和缺失之別，以此來確定是否構成犯戒，即使是細微的差別也不容有誤。大眾共同遵守的行爲規範，以及如何施行都有一定的儀軌，如果不是真實的成敗，就不能隨意推託，就像潮水一樣有信。法理和比喻都非常明顯。律中說：『大海有八種奇特的法則：一是所有的河流都流向大海；二是潮汐漲落有固定的時間；三是五大河流流入大海后就失去了原有的名字；四是五大河流和天降的雨水都歸於大海，大海的水量沒有增減；五是海水都是鹹的，味道相同；六是不接受死屍；七是出產很多珍寶；八是體型巨大的生物居住其中。』這裡只是簡略地列舉，未必完全相同，就像戒本的序言，只是說明了兩種德行。如果一定要強行比配，可以自己斟酌。勸持戒律的第一部分，說明出家之人所應當致力於的兩件事：一是必須稟受戒律，二是應當學習佛道。第一件事中，上句標明對象，『凡』不是指一個人。『廁預』是針對下文的『沐心』而言，指的是身口。佛法深奧微妙，有信心才能進入，所以說是『玄門』。下文說明所要學習的內容，『克』是必須的意思。『清禁』就是戒法，戒律防止身口意的惡業，所以不容許有違犯。第二件事，學習佛道中，第一句標明對象，正道清凈澄澈，可以洗去塵垢，所以比喻為水。下文說明所要修習的內容，『慕』就是志向和意念，『出要』就是指禪定和智慧，禪定使心靜，智慧使心明，不隨逐塵世的慾望，所以沒有世俗的污染。上面是從三學（戒、定、慧）的事、理、業、惑等方面相對而言來闡明的。由此可知，出家之人不應該偏廢任何一方面的學習。如果只專注于不明就裡的修行，那就和普通人沒有什麼區別。如果只喜歡佛道而忘記了修行，又怎麼能夠證悟呢？

【English Translation】 English version If one harbors those among the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, upasikas) who should not be harbored, or those inclined towards the animal realm (referring to those who do not uphold the precepts and behave like animals), this is not in accordance with the precepts (this school generally accepts the five and eight precepts). Embracing and aiding all beings, without omitting any, is why it is called 'without exterior'. However, if someone violates serious prohibitions, that is intolerable according to Buddhist teachings. For the five assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas), if they defile the purity of practice, they will certainly be expelled and punished. For the rest (upasakas, upasikas), doing so is of no benefit to their entry into the Buddhist path and will forever obstruct their renunciation. If discussing the principles of expulsion, it actually applies to all precepts. However, for those who are like corpses, one must rely on the four major prohibitions (killing, stealing, sexual misconduct, lying). As the preface to the Vinaya says: 'It is like a corpse, which the great ocean cannot contain, and is blown by the swift wind onto the shore. Those who commit evil deeds are like corpses, not tolerated by the assembly. Therefore, one should uphold the precepts.' Those who conform to the fourth major prohibition refer to those who, in stopping evil, doing good, upholding precepts, and violating precepts, must formulate rules in accordance with conditions. The interpretation and expression of the precepts are vast and profound, like waves. However, the chapters of the precepts have distinctions of weight, and the causes of violation have completeness and deficiency, in order to determine whether a violation constitutes an offense, even the slightest difference is not allowed to be mistaken. The norms of conduct that the assembly jointly observes, and how to implement them, have certain rituals. If it is not a real success or failure, one cannot arbitrarily shirk responsibility, just like the tide has its trustworthiness. The Dharma and the metaphor are very clear. The Vinaya says: 'The ocean has eight unique laws: first, all rivers flow into the ocean; second, the tides rise and fall at fixed times; third, the five great rivers lose their original names after flowing into the ocean; fourth, the five great rivers and the rain from the sky all return to the ocean, and the amount of water in the ocean does not increase or decrease; fifth, the seawater is all salty and tastes the same; sixth, it does not accept corpses; seventh, it produces many treasures; eighth, creatures of great size reside in it.' This is just a brief list, not necessarily completely the same, just like the preface to the Pratimoksha, which only explains two virtues. If you must force a match, you can consider it yourself. The first part of encouraging the upholding of precepts explains the two things that a renunciate should devote themselves to: first, they must receive the precepts; second, they should study the Buddhist path. In the first matter, the first sentence marks the object, 'all' does not refer to one person. 'To be among' is in response to 'bathing the mind' below, referring to body and speech. The Buddha's teachings are profound and subtle, and one can only enter with faith, so it is called the 'mysterious gate'. The following explains what is to be learned, 'must' means necessary. 'Pure prohibitions' are the precepts, which prevent evil deeds of body, speech, and mind, so violations are not allowed. In the second matter, studying the Buddhist path, the first sentence marks the object, the right path is pure and clear, and can wash away dust, so it is likened to water. The following explains what is to be cultivated, 'admire' means aspiration and intention, 'essential to exit' refers to dhyana and wisdom, dhyana makes the mind quiet, wisdom makes the mind clear, and does not follow worldly desires, so there is no worldly contamination. The above is explained from the aspects of precepts, concentration, and wisdom, in terms of affairs, principles, karma, and delusion. From this, it can be known that renunciates should not neglect any aspect of learning. If one only focuses on practice without understanding, then there is no difference from ordinary people. If one only likes the Buddhist path and forgets practice, how can one attain enlightenment?

上是對明三學。故下合示兩利。初二句正示德。益時者外用無非住持。生善成利他也。超塵網者寡慾絕累成自利也。良下推其所以。上二句顯利他之功本由凈戒。下二句明自利之德實因定慧。法即是戒道即定慧。敘不學中初料上二句標人。澆末是時。淺識者無所解故。庸見者同塵俗故。雖下示庸淺之相。先且分定初二句明學寡。次二句明行薄。又次二句明情疏。複次二句明志塞。局下至體之明言論鄙俗。名參者無實德故。緇服即黑色衣。不依律者違聖教。故疏野者無所拘。故真要與下真趣並指前三學。封猶閉也。守株喻其愚也(韓子曰宋人有耕者。見田中株兔走觸之折頸而死。因釋耕守株冀復得兔)。志即是心。絕通望者無所見也。就言論中初二句謂無稽實局塞也。之猶于也。首即頭也。此句躡上生下。次四句明混同流俗。事即所說之事。研下舉積學比況。闇托謂不達前事。冥然為之。體即解也。彰過中四。初明濫教。所行違制妄謂依律。故云濫委。法司即律宗。律實不然愚者謂是。故為彼亂。即世學者說律訓人自貿椹衣言遵王制。夜粥晏齋謂是隨方。非時啖飯妄言未必長惡。貪飲藥酒便言有病療治。不學愚僧傳為口實。誣聖亂法豈復過是。來者有識慎勿隨邪。肆下次明專任。肆恣也。順己情者非制而制曰縱。違我意

者是制便斷名奪。事既非法人有不從即以威武抑而挫之。所謂持戒比丘反遭治擯。乃至羅漢亦被打罵。即其事也。暴謂兇惡克即侵害。尚非下三舉況。俗節即世禮。禮以節人故也。孔子云。非禮勿視。非禮勿聽。非禮勿言。非禮勿動。曲禮曰。傲不可長欲不可縱。是則儒典動必合禮不容縱傲。安有出世道人反成肆恣。故云也。致令下四彰損。上句明塞學路。次句明滅法律。下二句傷嘆。磐謂大石。周易困卦云。困於石據于蒺藜(注云石之為物堅而不納者也)。喻上庸流濫為師首妄行非法。則使來蒙解行不進如困於石。若復不學恥墮無知如據蒺藜。此謂進退不可之象。世途擊目。豈不昭然。羈居宜反馬絆也。䩛毗必反車束也。此二即乘駕之要物。律為住持中最。故以比焉。舉興替中初句語通上下。前敘淺識故替。后勸深崇必興。次句囑於後學。復下顯益佛智朗然。故喻如日。法能摧展業惑。故喻如輪。茍得其人則三寶重興反前覆墜。故云再也。正明中初科望下釋相。故云略指。宗即是法。證題不疑。令下示意。興謂發心建即立行。識體進行成因感果。故云有托。如后結文。領受中初文為二。先示法體。上句明戒法有濟物之能。下句明戒體為立行之本。器即是機。大小凡聖道俗七部上中下心皆獲得故。趣謂歸趣。體能生行

行還護體。以行望體體為所歸。故知。比丘以體為本。領受少差畢身虛喪一生大事可不慎乎。而下次明得失。初明得者準受戒中必具五緣方發戒品。一能受有五(一是人道。二諸根具。三身器凈。四出家相具。五得少分法)。二所對有六(一界二僧三數滿四盡集五白四法六資緣具)。三發心乞戒。四心境相當。五事成究竟。今以善凈一句對收一三。稱緣一句即收第二。方克一句即收第四五。克猶遂也。若下次明失。初三句明緣乖不得。即反五緣不待全差。少乖即失故云毫微。徒虛也。將下彰無戒之過。上一句失自利。下二句失利他。結誥中初二句指所誥人。清身謂志樂建修。圓果即心期極證。無下一句誡輕易。必下教用意。專志者有所詣也。攝慮者無異想也。契謂心會前法。入即納法歸心滯礙也。故下引證。即涅槃十八卷。彼云云何念戒菩薩思惟。有戒不破不漏不壞不雜(不破即四重。不壞即余戒。不漏不雜即重輕。方便此依北遠疏)。雖無形色而可護持(非色)。雖非觸對善修方便可得具足(非心)。諸佛菩薩之所讚歎。是大方等大涅槃。因此證重心領納有戒何疑。徴釋中初科上二字徴上所受。發下開章。但下釋意初敘廣。且下示要。初中上二句據法明廣。五八十具四位不同。或約業者七支種類也。或從制者重輕篇

聚也。軼(徒結反又音逸)車相交過喻其多貌。次二句約心明廣。即上四位各有三品。若下二句就境明廣。情及非情不可數。故示要。中樞即門樞亦取要義欲達四科先須略示。聖人制教名法。納法成業名體。依體起護名行。為行有儀名相。有云。未受名法。受已名體。今謂不然。法之為義貫徹始終。安有受已不得名法。須知。下三從初得號。是故一一皆得稱戒。或可並以法字貫之。方顯體及行相非余泛善。問所以唯四不多少者。答攝修始終無缺剩故。隨成一行。四義整足。言有次第行不前後。問法之與體同異云何。答業疏云。體者戒法所依之本。是則法為能依。體是所依。不可云同。又云。戒體者所謂納聖法於心胸。即法是所納之戒體據此不可云異。應知。言法未必是體。言體其必是法。不即不離非同非異問行相何異。答三業分之。戒法中初文二。初標示語猶敘也。直下正明法雖兩通不能委辨。但從聖論故云直也。必定也。軌成者示法義也。出離道者聖所證也。釋相科為聖道本基即同此意。要下出從聖所以。然此但示法之功力。文不明指何者是法。意令學者得而得之。次科初二句躡前。今下正示。已成者初果已上所修三學名聖道。故今雖在凡亦名聖法。因中果號也。三中初明立志。上二句明慕近事。背俗向道。得事解

脫在凡因。故下二句明希遠果。斷惑證理即理解脫是聖果故。累即三界結使。外謂二種涅槃又可。上約身儀異世。下據心行清升。必下勸令早學。言必預者不得臨時。故此心者即上近遠二心。隨人者任機優劣。故乃下示相應。初句納法為體。次句依體起行。行必兼相。四種備焉。故下結名。以依體起持名隨行故。戒體中初科為二。初指余文。通論即宗論非別解故。如成實婆沙雜心俱舍等。所發即無作。今下標今意。相謂心之相狀。正示中三。初二句示戒量。法界者十界依正也。塵沙者喻其多也。二諦者佛所立教也。此謂約境顯戒故云等法。以已下正明心相。初句立誓盡一形壽。次句通包禮敬陳詞身口二業。善下明屏絕妄念。測下明心法相應。測思者成業之本得戒之因。三品心中隨發何等。明慧者反照心境如理稱教。而非倒想妄緣前境。或以四字別解者。測謂發心。思即緣境。明謂有記。慧即檢察。上明用心下明合法。由上起心必須遍緣塵沙等境。法從境制。量亦普周。心隨法生。法廣心遍。心法相應涵蓋相稱。故云冥會。冥暗會合也。法猶在境以心對望故云前法。下云彼法義亦同然。以此下明納體。初二句躡上冥會。于下明法隨心起。法是無情由心緣。故還即隨心。故三羯磨時初動于境次集於空后入於心。法依心故名

【現代漢語翻譯】脫離凡夫之因。因此下面兩句闡明希求深遠的果報。斷除迷惑，證悟真理，就是理解解脫，這是聖果的緣故。『累』指的是三界中的煩惱結使。『外』指的是兩種涅槃，也可以這樣理解。上面是就身形儀態與世俗不同而言，下面是就心行清凈提升而言。『必』字是勸誡人們及早學習。說『必須預先』，是因為不能臨時抱佛腳。所以，『此心』就是指上面的近心和遠心。『隨人』是說根據個人根器的優劣。因此，『乃』字是顯示相應。第一句是納法為體，第二句是依體起行。行持必然兼顧各個方面，四種都具備。因此下面總結名稱，因為是依體而起，持名隨行。戒體中，第一科分為兩部分。第一部分指其他經文，通論就是宗論，不是特別的解釋。例如《成實論》、《婆沙論》、《雜心論》、《俱舍論》等。『所發』指的是無作戒體。現在下面標明現在的意思。『相』指的是心的相狀。『正示』中有三點。最初兩句顯示戒的量。『法界』指的是十法界的依報和正報。『塵沙』是比喻其多。『二諦』是佛所建立的教義。這是說從境界來顯示戒，所以說『等法』。『以』字以下正式闡明心的相狀。第一句立誓盡此一生。第二句總括禮敬陳詞的身口二業。『善』字以下說明屏絕妄念。『測』字以下說明心法相應。『測思』是成就業的基礎，是得戒的原因。在三品心中，隨之發起哪一種。『明慧』是反觀照心境，如理如教，而不是顛倒妄想，攀緣前境。或者用這四個字分別解釋，『測』是說發心，『思』是說緣境，『明』是說有記，『慧』是說檢察。上面是說明用心，下面是說明合法。由上面發起的心，必須普遍緣于塵沙等境界。法從境界制定，量也普遍周全。心隨法而生，法廣則心遍。心法相應，涵蓋相稱，所以說『冥會』。『冥』是暗合的意思。法仍然在境界中，以心相對望，所以說『前法』。下面說『彼法』，意思也相同。『以此』以下說明納體。最初兩句承接上面的冥會。『于』字以下說明法隨心而起。法是無情之物，由心來緣，所以還隨心而動。因此，三羯磨時，最初動于境界，其次集於空，最後入於心。法依於心，所以得名。

【English Translation】 Departure from the causes of ordinary beings. Therefore, the following two sentences clarify the aspiration for distant and profound fruition. Severing delusion and realizing truth is understanding liberation, which is why it is the holy fruit. 'Accumulation' refers to the afflictions and fetters within the Three Realms. 'External' refers to the two types of Nirvana, which can also be understood in this way. The above refers to the difference in physical form and demeanor from the mundane world, while the below refers to the purity and elevation of mental conduct. The word 'must' is an exhortation for people to learn early. Saying 'must be prepared beforehand' is because one cannot clutch at the Buddha's feet only when facing imminent death. Therefore, 'this mind' refers to the near mind and the far mind mentioned above. 'According to the person' means according to the superiority or inferiority of individual faculties. Therefore, the word 'then' indicates correspondence. The first sentence is taking the Dharma as the substance, and the second sentence is arising practice based on the substance. Practice must encompass all aspects, possessing all four. Therefore, the following summarizes the name, because it is arising from the substance, upholding the name and following practice. Within the precepts, the first section is divided into two parts. The first part refers to other texts; general discussion is the doctrinal discussion, not a special interpretation. For example, the Tattvasiddhi Shastra, Vibhasa Shastra, Samuccaya Shastra, Abhidharma-kosa etc. 'What is generated' refers to the non-active precept body (wu-zuo). Now, the following marks the present meaning. 'Appearance' refers to the appearance of the mind. There are three points in 'directly showing'. The first two sentences show the measure of the precepts. 'Dharma Realm' refers to the dependent and rightful retributions of the Ten Dharma Realms. 'Dust and sand' is a metaphor for its multitude. 'Two Truths' refers to the teachings established by the Buddha. This is to say that the precepts are revealed from the perspective of the realm, so it is said 'etc. Dharmas'. From the word 'yi' onwards, the appearance of the mind is formally explained. The first sentence makes a vow to exhaust this one lifetime. The second sentence encompasses the physical and verbal actions of prostrations and declarations. The word 'shan' below explains the exclusion of delusional thoughts. The word 'ce' below explains the correspondence of mind and Dharma. 'Ce si' is the foundation for accomplishing karma and the cause for obtaining precepts. In the three types of minds, which one arises accordingly. 'Ming hui' is reflecting on the mind and realm, according to reason and according to the teachings, rather than inverted delusion, clinging to the previous realm. Or, these four words can be explained separately: 'ce' means generating the mind, 'si' means contemplating the realm, 'ming' means having a record, and 'hui' means examining. The above explains the use of the mind, and the below explains conforming to the Dharma. The mind arising from above must universally contemplate realms such as dust and sand. The Dharma is established from the realm, and the measure is also universally complete. The mind arises following the Dharma, and the Dharma is vast, so the mind is pervasive. The mind and Dharma correspond, encompassing and matching each other, so it is said 'mysterious union'. 'Mysterious' means secret union. The Dharma is still in the realm, facing the mind, so it is said 'previous Dharma'. The meaning of 'that Dharma' below is also the same. 'Yi ci' below explains receiving the substance. The first two sentences connect to the mysterious union above. 'Yu' below explains that the Dharma arises following the mind. The Dharma is an inanimate object, which is contemplated by the mind, so it still moves with the mind. Therefore, during the three karma procedures, it initially moves in the realm, then gathers in the void, and finally enters the mind. The Dharma relies on the mind, so it is named.

為法體。領下示體所在。若據當分體是非心不顯所依。體與心異。今言在心乃取圓意。即指藏識為所依處。此之二句正示無作。昔人反云此是作體。安有心中但領作耶。問若是無作即是所發。何以前文指如通論。答此中但言領納在心。不明所納是色非色。故指如彼。釋相廣明。問前云正顯能領心相。豈非作戒。答此謂以作顯無作耳。問何不直示無作而明心相者。答能領之心發體。正要獨茲曲示余並無文。若乃考得法之元由決所受之成否。茍迷此旨余復何言。或無記妄緣或泛爾余善一生罔象。畢世遲疑無戒滿洲聖言有旨。故茲提示義不徒然。戒行中三。初躡前科。必下示行相。方便有二。即教行也。教謂律藏必依師學。行謂對治唯在己修。由本興心稟教期行以為受體。今還如體而學而修。文明檢察似偏約行。然離過對治非學不立。廣修之語理必兼含。檢察即心。心即行體。準疏具三。能憶能持能防一心三用。無非順受方成隨行。此謂能察。身口威儀即所察。此二句須明成就二持遠離兩犯。而云身口且據粗非。約準今宗義通三業。上云檢察正示修行。下云慕聖明其標誌。克猶定也。崇重也。前聖通目三乘已成道者。持下結示名義。持心即行。後起順前示隨行義。下引經證文如前引。但易具足為清凈耳。具足無缺即清凈故。

【現代漢語翻譯】現代漢語譯本為法體（Dharma-kāya，法性之身）。領會並顯示法體所在。如果按照當下的分別來看，法體是非心的顯現之處，法體與心是不同的。現在說『在心』，是取圓融之意，即指阿賴耶識（Ālaya-vijñāna，藏識）作為所依之處。這兩句正是顯示無作戒體（asaṃskṛta-śīla，不造作的戒體）。過去的人反而說這是作戒體（saṃskṛta-śīla，造作的戒體），怎麼會有心中只是領納造作呢？問：如果是無作戒體，那就是所發之體，為什麼前面的經文指如通論（tathatā，真如）？答：這裡只是說領納在心，沒有說明所納的是色法（rūpa，物質）還是非色法（arūpa，非物質），所以指如彼。解釋相狀廣泛而明白。問：前面說『正顯能領心相』，難道不是作戒嗎？答：這是說用作戒來顯無作戒罷了。問：為什麼不直接顯示無作戒體而要說明心相呢？答：能領之心發體，正需要特別指出這一點，其餘的經文都沒有說明。如果能夠考察得到法的根源，決定所受戒體的成敗，如果迷惑了這個宗旨，我再說什麼呢？或者無記妄緣，或者泛泛地做些其餘的善事，一生都像罔象（wǎngxiàng，傳說中的一種怪物）一樣，一輩子遲疑不決。沒有戒體，滿洲（Mǎnzhōu）聖人的話是有旨意的，所以這裡的提示不是沒有意義的。戒行中有三點。首先，承接前面的科目。必須顯示行相。方便有兩種，即教和行。教是指律藏（Vinaya-piṭaka，戒律經典），必須依靠老師學習。行是指對治，只在于自己修行。由於最初發心，稟受教法，期望修行，以此作為受戒的體。現在還像對待戒體一樣去學習和修行。文明檢察，似乎偏重於行。然而，離開過失的對治，不學習就不能成立。廣修之語，道理上必然兼含。檢察就是心，心就是行體。按照疏文，具備三種作用：能憶、能持、能防，一心三用，無非是順從所受的戒體，才能成就隨行。這是說能夠觀察。身口威儀，就是所觀察的內容。這兩句需要明白成就二持，遠離兩犯。說身口，只是就粗顯的方面來說。按照我們宗派的意義，通於三業（身、口、意）。上面說檢察，正是顯示修行。下面說慕聖，表明其標誌。克，就是定，也是崇重。前聖，是通指三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）已經成就道業的人。持下，總結並顯示名義。持心就是行。後起順前，顯示隨行的意義。下面引用經文來證明，經文和前面引用的相同，只是把『具足』改為『清凈』罷了。具足無缺，就是清凈的緣故。

【English Translation】 English version It is the Dharma-kāya (法體, the body of Dharma). Understand and show where the Dharma-kāya is located. If according to the present distinctions, the Dharma-kāya is where the non-mind manifests, and the Dharma-kāya is different from the mind. Now saying 'in the mind' takes the meaning of perfect harmony, referring to the Ālaya-vijñāna (阿賴耶識, store consciousness) as the place of reliance. These two sentences precisely show the asaṃskṛta-śīla (無作戒體, non-active precepts). In the past, people said this was the saṃskṛta-śīla (作戒體, active precepts), how could there be only the acceptance of activity in the mind? Question: If it is the asaṃskṛta-śīla, then it is what is emitted. Why did the previous text refer to it as tathatā (如通論, suchness)? Answer: Here it only says that acceptance is in the mind, without specifying whether what is accepted is rūpa (色法, matter) or arūpa (非色法, non-matter), so it refers to that. The explanation of the characteristics is broad and clear. Question: The previous text said 'precisely shows the mind aspect that can receive', isn't that the active precepts? Answer: This means using the active precepts to show the non-active precepts. Question: Why not directly show the non-active precepts and explain the mind aspect? Answer: The mind that can receive emits the body, and it is necessary to specifically point this out. The rest of the texts do not explain it. If one can investigate the origin of the Dharma and determine the success or failure of receiving the precepts, if one is confused about this principle, what else can I say? Or it is an amnesic delusion, or casually doing other good deeds, and one's life is like wǎngxiàng (罔象, a legendary monster), hesitating for a lifetime. Without precepts, the words of the Mǎnzhōu (滿洲) sages have a purpose, so this reminder is not meaningless. There are three points in the practice of precepts. First, following the previous subject. It is necessary to show the aspects of practice. There are two kinds of means, namely teaching and practice. Teaching refers to the Vinaya-piṭaka (律藏, the collection of monastic rules), which must be learned from a teacher. Practice refers to the antidote, which lies only in one's own cultivation. Because of the initial aspiration, receiving the teachings, and expecting practice, this is taken as the body of receiving the precepts. Now, one should learn and practice as if dealing with the body of precepts. Civilized inspection seems to focus on practice. However, without learning, the antidote to overcome faults cannot be established. The words of extensive practice must necessarily include both. Inspection is the mind, and the mind is the body of practice. According to the commentary, it has three functions: being able to remember, being able to maintain, and being able to prevent. The three functions of one mind are all in accordance with the received precepts, so that following practice can be achieved. This means being able to observe. The deportment of body and speech is what is observed. These two sentences need to clarify the achievement of the two holdings and the avoidance of the two offenses. Saying body and speech is only in terms of the obvious aspects. According to the meaning of our school, it applies to the three karmas (body, speech, and mind). The above says inspection, which precisely shows practice. The following says admiring the sages, indicating its mark. 'Kè' (克) means determination and reverence. The former sages generally refer to those who have already achieved the path in the Three Vehicles (Triyāna, 三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Below 'holding', summarize and show the meaning of the name. Holding the mind is practice. The latter arises in accordance with the former, showing the meaning of following practice. The following quotes scriptures to prove it. The scriptures are the same as those quoted earlier, but 'complete' is changed to 'pure'. Being complete and without lack is the reason for being pure.

戒相中二。初即承前。隨下正示。問釋相篇中以戒本為相與此異者。答此約行明彼就法辨。然則行必循法。法必軌行。文云動則稱法。豈不明乎。顯德中初科初至能盡結前文也。直引下生后意也。初文上三句結嘆。出道本依對下成果。即約修因以論本。依即基址義。宗極者法身由成故轉為果德。故眾聖敬護故即如戒本三世諸佛皆共尊敬聖賢稱譽等。故下示標宗意表首也。知下明開悟佩持也。下下明自他益。自餘下明住持益。功德下結示無窮。生后中直引者更無自說使生信故。令下稱美后學。使堅持故或可。從初至有在為結前。知自下即生后結前同上釋。就生后中初至能盡即敘德。直下明引顯。即題中顯德二字。聖說者下引大小經律論。或是佛說或餘人說。無非聖故又可。雖通餘人還述佛意。是則聖說唯在如來。詳審也。諸之也。引證中初科前約違順開章。比丘事者通於眾別。言翻種者戒為脫苦因。受反增故種字去呼。苦業即惡因也。但下敘廣標略。言經論者律在其中。一化者始於成道終至唱滅。中間教法無不引之。故言一化亦名一期。小乘經中初科般泥洹經。東晉法顯所翻本。彼因魔王請佛涅槃佛即許之。阿難悲惱三請世尊住壽一劫。佛說偈云。我所說諸法即是汝等師。又云。汝等勤精進如我在無異。今取經意文有少

【現代漢語翻譯】現代漢語譯本戒相中分為二。首先是承接前文。隨下文正式闡述。有人問：『釋相篇』中以戒本為戒相，與此處不同，這是為什麼？答：此處是從修行的角度來說明，彼處是從法理的角度辨析。然而，修行必定遵循法理，法理必定規範修行。經文中說『動則稱法』，豈不是明白了嗎？顯德中，第一科從開始到『能盡』，是總結前文。『直引』以下是引出後文的意思。第一段文字中，前三句是總結讚歎，說明道之根本在於依戒，對應下文的成果。『依』就是根基的意思。『宗極』指的是法身由修成而轉化為果德，所以眾聖敬護。這就像戒本中說的『三世諸佛都共同尊敬，聖賢稱譽』等等。『故』以下是標明宗旨，表示首要。『知』以下是說明開悟佩持。下文是說明自利利他之益。『自余』以下是說明住持之益。『功德』以下是總結說明功德無窮。『生后』中，『直引』是因為沒有自己的說法，爲了使人產生信心。『令』以下是稱美后學，使人堅持。或者可以認為，從開始到『有在』是總結前文。『知自』以下，即『生后』，總結前文，與上面的解釋相同。在『生后』中，從開始到『能盡』是敘述功德。『直』以下是說明引經據典，即題目中的『顯德』二字。『聖說者』以下是引用大小乘經律論，無論是佛說還是其他人說，都無非是聖言。也可以認為，雖然是其他人說的，還是闡述佛的旨意。因此，聖說唯有如來才能做到詳審。『諸』是『之』的意思。引證中，第一科是根據違背和順從來展開章節。『比丘事』是通用於大眾和個別的。『言翻種者』，戒是脫離苦難的原因，如果受戒后反而增加苦難，所以用『種』字來去除苦業，也就是惡因。『但』以下是敘述廣泛，標明簡略。『言經論者』，律就在其中。『一化者』，開始於成道，終結于示現涅槃，中間的教法沒有不引用的。所以說『一化』也叫『一期』。小乘經中，第一科是《般泥洹經》，是東晉法顯所翻譯的版本。其中因為魔王請求佛陀涅槃，佛陀就答應了。阿難悲傷惱怒，三次請求世尊住世一劫。佛陀說偈語：『我所說諸法，即是汝等師。』又說：『汝等勤精進，如我在無異。』現在取用經文的意思，文字上稍有省略。

【English Translation】 English version The section on precepts is divided into two parts. The first part continues from the previous text. The following text formally elucidates. Someone asks: 'In the 'Explanation of Characteristics' chapter, the Pratimoksha (戒本) [the book of monastic rules] is taken as the characteristic of precepts, how is this different from here?' The answer is: 'Here, it is explained from the perspective of practice, while there, it is analyzed from the perspective of Dharma principles. However, practice must follow Dharma principles, and Dharma principles must regulate practice. The text says, 'Action accords with the Dharma,' isn't that clear?' In 'Manifesting Virtue,' the first section, from the beginning to 'can exhaust,' summarizes the previous text. 'Directly quoting' below introduces the meaning of the following text. In the first paragraph, the first three sentences summarize and praise, explaining that the root of the path lies in relying on precepts, corresponding to the results in the following text. 'Relying' means the foundation. 'Supreme ultimate' refers to the Dharmakaya (法身) [the body of Dharma] being transformed from cultivation into the virtue of fruition, therefore it is revered and protected by all sages. This is like what the Pratimoksha says, 'The Buddhas of the three times all commonly respect, and the sages praise,' and so on. 'Therefore' below indicates the purpose, signifying the foremost. 'Know' below explains enlightenment and upholding. The following text explains the benefit of self-benefit and benefiting others. 'From the rest' below explains the benefit of upholding the Dharma. 'Merit' below concludes and indicates that merit is infinite. In 'Generating Later,' 'directly quoting' is because there is no personal statement, in order to generate faith in people. 'Let' below praises later learners, enabling them to persevere. Or it can be considered that from the beginning to 'exists in' is summarizing the previous text. 'Know from' below, that is, 'Generating Later,' summarizes the previous text, the explanation is the same as above. In 'Generating Later,' from the beginning to 'can exhaust' is narrating virtue. 'Directly' below explains quoting scriptures, that is, the two words 'Manifesting Virtue' in the title. 'The words of the sages' below quotes the Sutras, Vinaya, and Shastras of the Mahayana and Hinayana traditions, whether spoken by the Buddha or others, they are all nothing but the words of sages. It can also be considered that although they are spoken by others, they still elucidate the Buddha's intention. Therefore, only the Tathagata (如來) [the Thus Come One] can thoroughly examine the words of the sages. 'Zhu (諸)' means 'of (之)'. In the citations, the first section unfolds the chapter based on violation and compliance. 'Bhikkhu (比丘) [Buddhist monk] matters' are applicable to both the Sangha (大眾) [community] and individuals. 'The words 'reversing the seed'' means that precepts are the cause of escaping suffering. If, after receiving precepts, suffering is instead increased, then the word 'seed' is used to remove the karma of suffering, which is evil cause. 'But' below narrates extensively and indicates briefly. 'The words 'Sutras and Shastras'' include the Vinaya within them. 'One transformation' begins with enlightenment and ends with manifesting Nirvana (涅槃) [cessation], and the teachings in between all cite it. Therefore, 'one transformation' is also called 'one period'. In the Hinayana Sutras, the first section is the 'Parinirvana Sutra,' which was translated by Faxian (法顯) [a Chinese Buddhist monk] of the Eastern Jin Dynasty. In it, because the Mara (魔王) [demon king] requested the Buddha to enter Nirvana, the Buddha agreed. Ananda (阿難) [one of the principal disciples of the Buddha] was sad and distressed, and requested the World Honored One to remain in the world for one kalpa (劫) [an aeon] three times. The Buddha said in verse: 'The Dharmas I have spoken are your teachers.' He also said: 'You should diligently strive, as if I were no different.' Now, the meaning of the Sutra is taken, and the wording is slightly abbreviated.

異。遺教文見卷首。論釋云。示現波羅提木叉是修行大師。故示現人法住持相似。故等者如諸經。佛臨滅時阿難請問四事。第二問云。佛滅度后以誰為師。佛言以戒為師(初問依何而住。令依四念處住。三問經首安何語。令安如是我聞等。四問治惡性比丘。令默擯治之)。二中發趣者發謂起行。趣謂所期。萬行舉其大數。宗是尊義。主義萬行之中戒為尊主。所以然者有多義故。一由資始故。二有期誓故。三有本體故。四攝境遍故。五止作統故。余行無此。故為卑為賓耳。故下引證古記云即善生經。然與戒本序語意相涉。上句總彼兩句故云等也。戒以足喻頗符發趣之義。然從權意且指人天。須知所趣實通五乘。如前已辨。三中初舉喻。地有二義。一能生二能持。兩引遺教止得初義。上云諸善通漏無漏及動不動。下云定慧須約聖道。唯在無漏及不動耳。又下次引律文雙示二義。即本律說戒揵度中文。而言經者名通三藏。皆佛語故(舊云善生經者檢彼無文)。先引文。即下喻合經云行根。即能生故上三約喻。則初師二足三地合法者初是軌物。二即攝行。三能生功德。小乘論中成實三喻柱喻依持。郭喻防禦。印喻為人所信。初言道品。即是慧學次第增深隨有所見。故如樓觀。即三十七品。四念處(一身不凈二受是苦三心無常四

法無我。破四顛倒即是念處)。四正勤(一已生惡令斷。二未生惡不生。三未生善令生。四已生善令增長。于正道中勤行故也)。四如意足(一欲二精進三心四思惟。所愿皆得故名如意)。五根(一信二精進三念四定五慧。並取能生故名為根)。五力(即上五根望能壞有漏不善故名力)。七覺分(一擇法二精進三喜四除五舍六定七念。無學實覺七事能到故名覺分)。八正道(一見二思惟三語四業五命六精進七念八定。八並離邪為正。能通涅槃名道)。二禪定者顯是定學。定以防心抑制妄動故喻如城。即同遺教喻堤塘也。謂四禪四空定及余無漏諸禪三昧戒為郭者郭謂外城。三入眾者即屬戒學。謂羯磨說戒二種僧中具戒清凈方可預。故下二句結勸。解脫論第二分別戒品指令尋之。今為略引。彼云。若人有戒。為有戒故成就無畏。榮顯親友聖所憐愍。是親友依是善莊嚴。是領諸行是功德處。是供養處是可責同學處。于諸善法不畏不退。成就一切意願清凈雖死不忘。成伏解脫樂方便。如是無邊戒功德。毗婆沙論初中初句牒所受。下列四義。尸羅梵言此翻為戒。今以梵語猶含多義故反釋之。次科初明尸羅。義含九種。故須皆以尸羅二字貫之。冷池纓鏡頭此五從喻。夢習定勢此四從法。又第四明生定。鏡頭喻發慧。餘六當體。是戒

【現代漢語翻譯】現代漢語譯本法無我（Dharma without self）。破除四顛倒（顛倒見解）就是修習四念處（Satipaṭṭhāna，即身念處、受念處、心念處、法念處，通過對身、受、心、法四個方面的觀察，來破除我見）。四正勤（Sammappadhāna，也稱四正斷）：一、已生之惡令斷；二、未生之惡不生；三、未生之善令生；四、已生之善令增長。在正道中勤奮修行。四如意足（Iddhipāda，也稱四神足）：一、欲如意足（Chanda-iddhipāda）；二、精進如意足（Viriya-iddhipāda）；三、心如意足（Citta-iddhipāda）；四、思惟如意足（Vimamsa-iddhipāda）。因為所愿都能實現，所以名為如意。五根（Pañcaindriya）：一、信根（Saddhindriya）；二、精進根（Viriyindriya）；三、念根（Satindriya）；四、定根（Samādhindriya）；五、慧根（Paññindriya）。因為它們能夠產生（善法），所以名為根。五力（Pañcabala）：即上面的五根，因為它們能夠摧毀有漏（煩惱）和不善法，所以名為力。七覺分（Satta bojjhaṅgā，也稱七菩提分）：一、擇法覺分（Dhamma vicaya sambojjhaṅga）；二、精進覺分（Viriya sambojjhaṅga）；三、喜覺分（Pīti sambojjhaṅga）；四、除覺分（Passaddhi sambojjhaṅga）；五、舍覺分（Upekkhā sambojjhaṅga）；六、定覺分（Samādhi sambojjhaṅga）；七、念覺分（Sati sambojjhaṅga）。無學（阿羅漢）真實覺悟的七種要素，能夠到達涅槃，所以名為覺分。八正道（Aṭṭhaṅgika-magga）：一、正見（Sammā-diṭṭhi）；二、正思惟（Sammā-saṅkappa）；三、正語（Sammā-vācā）；四、正業（Sammā-kammanta）；五、正命（Sammā-ājīva）；六、正精進（Sammā-vāyāma）；七、正念（Sammā-sati）；八、正定（Sammā-samādhi）。這八項都遠離邪惡而趨向正道，能夠通往涅槃，所以名為道。二禪定（Jhāna）顯示的是定學（Samādhi-sikkhā）。禪定能夠防止內心抑制妄動，所以比喻為城，如同《遺教經》中比喻為堤塘。四禪（Catujjhāna）、四空定（Catūsamāpatti）以及其餘無漏（Anāsava）的各種禪定三昧（Samādhi），戒（Sīla）如同外城。外城指的是城墻之外的防禦工事。三入眾（Saṃgha）屬於戒學（Sīla-sikkhā）。只有在羯磨（Kamma，僧團的儀式）和說戒（Pāṭimokkha，半月誦戒）兩種僧團儀式中具足戒律清凈，才可以參與。所以下面兩句是總結勸誡。《解脫論》第二分別戒品指令去查閱，現在只是簡略引用。其中說：『如果有人持戒，因為持戒的緣故，成就無畏，榮耀顯赫，親友敬重，聖者憐憫。是親友的依靠，是善的莊嚴，是統領諸行的，是功德之處，是供養之處，是可以責備同學之處，對於各種善法不畏懼不退轉，成就一切意願清凈，即使死亡也不會忘記，成就降伏解脫的快樂方便。』像這樣有無邊的戒律功德。《毗婆沙論》（Vibhasa）初篇中，第一句是陳述所受持的戒律，下面列出四種意義。尸羅（Śīla）是梵語，翻譯成漢語就是戒。現在因為梵語仍然包含多種意義，所以反過來解釋它。接下來科判首先說明尸羅，意義包含九種，所以需要都用尸羅二字貫穿。冷池、纓、鏡頭，這五種是從比喻來說明。夢、習、定、勢，這四種是從法來說明。另外，第四種說明生定，鏡頭比喻啓發智慧，其餘六種是戒的本體。是戒。

【English Translation】 English version 法無我 (Dharma without self). Overcoming the four inversions (distorted perceptions) is the practice of the four foundations of mindfulness (Satipaṭṭhāna), which are mindfulness of the body, feelings, mind, and phenomena, used to dispel the notion of self. 四正勤 (Sammappadhāna, also known as the four right efforts): 1. To prevent unarisen evil from arising; 2. To abandon evil that has already arisen; 3. To arouse unarisen good; 4. To maintain and increase good that has already arisen. Diligently practicing in the right path. 四如意足 (Iddhipāda, also known as the four roads to accomplishment): 1. Desire (Chanda-iddhipāda); 2. Effort (Viriya-iddhipāda); 3. Mind (Citta-iddhipāda); 4. Investigation (Vimamsa-iddhipāda). Because all wishes can be fulfilled, it is called 'as desired'. 五根 (Pañcaindriya, the five faculties): 1. Faith (Saddhindriya); 2. Effort (Viriyindriya); 3. Mindfulness (Satindriya); 4. Concentration (Samādhindriya); 5. Wisdom (Paññindriya). Because they can generate (wholesome qualities), they are called 'roots'. 五力 (Pañcabala, the five powers): These are the same as the five faculties above, because they can destroy defilements and unwholesome qualities, they are called 'powers'. 七覺分 (Satta bojjhaṅgā, also known as the seven factors of enlightenment): 1. Mindfulness (Sati sambojjhaṅga); 2. Investigation of phenomena (Dhamma vicaya sambojjhaṅga); 3. Energy (Viriya sambojjhaṅga); 4. Joy (Pīti sambojjhaṅga); 5. Tranquility (Passaddhi sambojjhaṅga); 6. Concentration (Samādhi sambojjhaṅga); 7. Equanimity (Upekkhā sambojjhaṅga). The seven elements of true enlightenment for a non-learner (Arhat), which can lead to Nirvana, are called 'factors of enlightenment'. 八正道 (Aṭṭhaṅgika-magga, the eightfold path): 1. Right View (Sammā-diṭṭhi); 2. Right Thought (Sammā-saṅkappa); 3. Right Speech (Sammā-vācā); 4. Right Action (Sammā-kammanta); 5. Right Livelihood (Sammā-ājīva); 6. Right Effort (Sammā-vāyāma); 7. Right Mindfulness (Sammā-sati); 8. Right Concentration (Sammā-samādhi). These eight aspects are away from evil and towards the right path, and can lead to Nirvana, so they are called 'path'. The two meditations (Jhāna) show the learning of concentration (Samādhi-sikkhā). Meditation can prevent the mind from suppressing delusional movements, so it is likened to a city, just as the 'Sutra of the Buddha's Last Teaching' likens it to a dike. The four meditations (Catujjhāna), the four formless attainments (Catūsamāpatti), and other undefiled (Anāsava) meditations and samadhis (Samādhi), precepts (Sīla) are like the outer city. The outer city refers to the defensive works outside the city walls. The three entering the Sangha (Saṃgha) belong to the learning of precepts (Sīla-sikkhā). Only by fully possessing pure precepts in the two Sangha ceremonies of Kamma (Kamma, the Sangha's ritual) and recitation of precepts (Pāṭimokkha, semi-monthly recitation of precepts) can one participate. So the following two sentences are concluding exhortations. The second chapter of 'Treatise on Liberation' distinguishes the precepts and instructs to look it up, now it is only briefly quoted. It says: 'If a person observes the precepts, because of observing the precepts, he achieves fearlessness, glory, respect from relatives and friends, and compassion from the saints. It is the reliance of relatives and friends, the adornment of goodness, the leader of all actions, the place of merit, the place of offering, the place where fellow students can be blamed, and he is not afraid or retreats from various good dharmas, achieves purity of all wishes, and will not forget even in death, achieves the happy means of subduing liberation.' Like this, there are boundless merits of precepts. In the first chapter of 'Vibhasa' (Vibhasa), the first sentence states the precepts that are received and held, and the following lists four meanings. Śīla (Śīla) is a Sanskrit word, which translates to precepts in Chinese. Now, because Sanskrit still contains multiple meanings, it is explained in reverse. Next, the section first explains Śīla, and the meaning contains nine kinds, so it is necessary to use the two words Śīla to connect them all. 'Cold pond', 'tassel', 'lens', these five are explained from metaphors. 'Dream', 'habit', 'concentration', 'potential', these four are explained from the Dharma. In addition, the fourth explains the arising of concentration, the lens is a metaphor for enlightening wisdom, and the remaining six are the essence of the precepts. It is the precept.

又六中初明體。二是所感。三即牽行。池謂滅惑纓謂德彰。勢謂功勝破戒熱。是因中結業三惡熱。是果上受苦。纓絡者論明。世纓老少中年有好不好。戒纓則常好。如鏡者鏡明則像現。戒凈無我理顯。無我字祖師加之。威勢中初舉聖。以明如來德懾魔軍威伏外道。若親在眾破僧不成。強狠眾生見即歸命。餘下引事以證。論云。罽賓國有龍。名阿利那。受性暴惡住處近僧伽藍數為暴害。時有五百羅漢。共集以禪定神力而不能遣。後有一人不入禪定。直彈指語言。賢善遠此處去。龍即遠去。諸羅漢問之。彼云。我不以禪定力。直以謹慎于戒守護輕戒猶如重禁。文中但以下即引彼答。但束其詞耳。如頭者頭則具納六塵。戒則總收眾善。故以喻焉。論中備對六塵。今舉初后略其中間。故云乃至。今引足之。謂聞名身等義嗅覺意華(即七覺支)嚐出離無事寂靜三菩提味(三菩提翻正覺)覺禪定解脫等觸。苦是三界果相故如色也。色陰等者即餘四陰論云。知總相別相(總即心色。五陰則色總心別。十二入則心總色別。十八界心色俱別)。二守信者以違本受則為無信。三行四器二並從喻。覆釋中瞿沙師資傳云。五十二餘師之數善能說法。彼以別義釋上尸羅。故論取之。如下舉喻。行下合法。即同戒本護戒足也。通前共為十義。大乘經

華嚴有多譯。今引晉譯六十卷者。即第八明法品文文有四段。彼云。菩薩摩訶薩教化眾生髮菩提心。是故能令佛寶不斷。開示甚深諸妙法藏。是故能令法寶不斷。具足受持威儀教法。是故能令僧寶不斷(此初段也)。複次悉能讚歎一切大愿。是故能令佛寶不斷。分別解說十二緣起。是故能令法寶不斷行六和敬。是故能令僧寶不斷(即第二段)。複次下佛種子于眾生田生正覺芽。是故能令佛寶不斷。不惜身命護持正法。是故能令法寶不斷。善御大眾心不憂悔。是故能令僧寶不斷(即第三段)。今鈔上五句並摘僧寶中文。初二句明別行。次句即眾行后二句明攝眾。行必依法故無憂悔。去來已下即第四段總結中文。三世佛法奉順無違。則護三寶故。大集引彼十九護法品文。初引菩薩請詞。五滓阻史反濁也。言五濁者一劫濁(劫濁無別體。但四濁聚於此時。悲華云。從減劫人壽二萬歲時為劫濁三)。二見濁(五利使)。三煩惱濁(五鈍使)。四眾生濁(亦無別體。攪前利鈍果報立此假名)。五命濁(連持色心摧年促壽)。如余土者引他為例以申請意。佛言止止。佛自知時。因緣未出則不預製。由不即制故云后許。薩遮尼犍即外道名以為經題。廣如第二。今略引之。彼明。佛在郁阇延城時有大薩遮尼犍子。與八十八千萬尼犍子。

【現代漢語翻譯】現代漢語譯本《華嚴經》有多個譯本。現在引用晉譯的六十卷本，即第八品《明法品》的文字，共有四個段落。經中說：『菩薩摩訶薩教化眾生，發起菩提心，因此能夠使佛寶不斷絕。開示甚深微妙的諸法寶藏，因此能夠使法寶不斷絕。具足受持威儀教法，因此能夠使僧寶不斷絕。』（這是第一段）『其次，完全能夠讚歎一切大愿，因此能夠使佛寶不斷絕。分別解說十二緣起，因此能夠使法寶不斷絕。實行六和敬，因此能夠使僧寶不斷絕。』（這是第二段）『其次，在眾生田中下佛的種子，生出正覺的芽，因此能夠使佛寶不斷絕。不惜身命護持正法，因此能夠使法寶不斷絕。善於管理大眾，心中沒有憂愁後悔，因此能夠使僧寶不斷絕。』（這是第三段）現在摘錄上面五句，並摘取僧寶中的文字。前兩句說明個別的修行，中間一句是大眾的修行，后兩句說明攝受大眾。修行必定依據佛法，所以沒有憂愁後悔。『過去、現在、未來』以下是第四段總結的文字。三世諸佛的教法，奉行順從沒有違背，就能守護三寶。《大集經》引用了其中《十九護法品》的文字。首先引用菩薩的請求之詞。『五滓』（wǔ zǐ）指的是『五濁』（wǔ zhuó），阻礙歷史發展，使之渾濁。所說的五濁是：一、劫濁（jié zhuó，劫濁沒有單獨的實體，只是四濁聚集在這個時期。《悲華經》說，從減劫人壽二萬歲時為劫濁）。二、見濁（jiàn zhuó，五利使）。三、煩惱濁（fán nǎo zhuó，五鈍使）。四、眾生濁（zhòng shēng zhuó，也沒有單獨的實體，攪動前面的利鈍果報而建立這個假名）。五、命濁（mìng zhuó，連結保持色心，摧殘年歲縮短壽命）。『如余土者』，引用其他國土為例來申請心意。佛說：『停止，停止。』佛自己知道時機。因緣沒有成熟就不會預先制止。因為不立即制止，所以說是後來允許。薩遮尼犍（Sà zhē ní qián）是外道的名稱，作為經的題目，詳細的內容在第二品。現在簡略地引用它。經中說，佛在郁阇延（Yù shé yán）城時，有大薩遮尼犍子（dà Sà zhē ní qián zi），以及八十八千萬尼犍子（ní qián zi）。

【English Translation】 English version The Avatamsaka Sutra has multiple translations. Now, quoting from the sixty-fascicle version translated during the Jin Dynasty, specifically the text from the eighth chapter, 'Clarifying the Dharma,' which consists of four sections. It states: 'Bodhisattvas Mahasattvas teach and transform sentient beings, arousing the Bodhi mind, therefore they are able to ensure the Buddha Jewel never ceases. They reveal the profound and wondrous Dharma treasures, therefore they are able to ensure the Dharma Jewel never ceases. They fully receive and uphold the dignified teachings, therefore they are able to ensure the Sangha Jewel never ceases.' (This is the first section) 'Furthermore, they are fully capable of praising all great vows, therefore they are able to ensure the Buddha Jewel never ceases. They distinctly explain the twelve links of dependent origination, therefore they are able to ensure the Dharma Jewel never ceases. They practice the six harmonies and respects, therefore they are able to ensure the Sangha Jewel never ceases.' (This is the second section) 'Furthermore, they plant the seeds of Buddhahood in the fields of sentient beings, causing the sprouts of Right Enlightenment to grow, therefore they are able to ensure the Buddha Jewel never ceases. They do not spare their lives to protect and uphold the Right Dharma, therefore they are able to ensure the Dharma Jewel never ceases. They skillfully manage the assembly, their minds free from worry and regret, therefore they are able to ensure the Sangha Jewel never ceases.' (This is the third section) Now, excerpting the above five sentences and extracting the text from the Sangha Jewel. The first two sentences explain individual practice, the middle sentence is the practice of the masses, and the last two sentences explain embracing the masses. Practice must be based on the Dharma, therefore there is no worry or regret. 'Past, present, and future' below is the concluding text of the fourth section. The teachings of the Buddhas of the three times, followed and obeyed without violation, can protect the Three Jewels. The Mahasamghata Sutra quotes the text from its 'Nineteen Dharma Protector Chapter'. First, it quotes the Bodhisattva's request. 'Five Turbidities' (wǔ zǐ) refers to the 'Five Defilements' (wǔ zhuó), hindering historical development and making it turbid. The so-called five defilements are: 1. Kalpa Turbidity (jié zhuó, Kalpa Turbidity has no separate entity, but the four turbidities gather at this time. The Karunapundarika Sutra says that from the time when the human lifespan in the decreasing kalpa is twenty thousand years, it is Kalpa Turbidity). 2. View Turbidity (jiàn zhuó, the five sharp afflictions). 3. Affliction Turbidity (fán nǎo zhuó, the five dull afflictions). 4. Sentient Being Turbidity (zhòng shēng zhuó, also has no separate entity, stirring up the previous sharp and dull karmic retributions to establish this false name). 5. Life Turbidity (mìng zhuó, connecting and maintaining the material and mental, destroying years and shortening lifespan). 'As for other lands', citing other lands as examples to express the intention of the request. The Buddha said, 'Stop, stop.' The Buddha himself knows the time. If the conditions are not ripe, he will not prevent it in advance. Because he does not immediately prevent it, it is said that he allows it later. Satyakanirgrantha (Sà zhē ní qián) is the name of a non-Buddhist, used as the title of the sutra, with detailed content in the second chapter. Now briefly quoting it. The sutra says that when the Buddha was in the city of Udyana (Yù shé yán), there was a great Satyakanirgrantha (dà Sà zhē ní qián zi), and eighty-eight million Nirgranthas (ní qián zi).

遊行諸國教化眾生(此並大權示化)。次至郁阇城時。國主嚴熾王問尼犍子。如來相好莊嚴之身以何為本從何為始。尼揵答言。一切功德助道之行舉要言之以戒為本。持戒為始。續云。若不持戒等如鈔所引。破戒墮獄畜是別報故云不得。又畜為下趣。而復疥癩猶故不得。欲明毀戒尚無劣報。以勵持者必加勝功(野干應法師云。形色青黃如狗。群行夜鳴如狼)。月燈經中偈文彼經不出未詳所以。上半偈明俗貴道賤。色謂儀貌族即貴姓。多聞謂足學無戒即無智。畜無此二故舉比之。下半明俗輕道重反上二句。卑謂形陋。下即賤姓。人中尊貴故名勝士。以色族是世俗妄法。戒智乃出世真道故非比倫。涅槃經有南北二本。此引北本第十七梵行品文。今但括意。文少不等。初二句舉因果索機。必下示修證之法。若下出其違行。我亦下遮其受經。所以然者經明。眾生佛性如雜血乳。停構煎暖乃出醍醐。佛性亦爾為煩惱雜。三學修治漸至佛果。欲斷煩惱先須止業。止業之要豈過戒律。今時濫染大乘。便言。不拘不檢無持無犯何善何罪。師徒傳妄作惡無窮。又云。持戒人天果報。請詳佛語宜息邪情。況華嚴圓頓上乘。涅槃終窮極唱金言猛勵。可不信乎。華嚴偈上句示功。無上菩提者以果彰因也。次句勸修。下半偈明聖所嘆。以順教故故

下祖師示意。望前已引故言重也。大乘論智論釋般若經。具云大智度論。今引第十四文為五段。初二句舉果總勸大利。如上二經。一切下二敘功勸。諸德根及下善法處同前大地喻也。出家要者同前華嚴文也。如下舉世二物喻令護惜。又下三約無戒損失勸。上舉三喻。若下法合。好果語通五乘。對前大利須指佛果。若棄下四舉無益苦行勸。文列諸外道法。袈裟語通或即外道服或可。外道僣著袈裟。如販賣戒外道與跋難陀袈裟相易為戒緣起。或可通名不受佛戒之人不專外道。人雖下五約現報勸。初明生前報。上二句標持人。香聞下三句。即戒本中名譽樂香喻美德外揚為他所聞。所愿一句即利養樂。此謂戒德所感非求而得之。持戒下次明臨終報。準俱舍中。人命終時三大次解。火大解時令心躁悶翻睛吐沫。水大解時形體洪腫筋脈爛壞(此相必受惡報)。風大解時瞥爾命終不知不覺。地大堅重不能解也(生時由此三大支節連持。此三既散支節即死故云解也)。今取最後故舉風大。能解支節故喻如刀(或云風輕利故。或云楚痛如刀傷故)。心不怖者凈業熏習正念現前。毀戒惡露懷憂心怖。地持三十二相者一足下平如奩底(持戒不動施心不移。安住實語如須彌山)。二足下千輻輪相(于父母所和上師長乃至畜生。以如法財供養供給

)。三手指纖長。四足跟長。五身方直(不殺不盜于父母師長常生歡喜)。六網縵指如白鵝王(修四攝法攝取眾生)。七手足軟(父母師長病苦時自手洗拭捉持按摩)。八節踝𦟛滿。九身毛上靡(持戒間法惠施無厭)。十鹿王腨(專心聽法演說正教)。十一身圓滿如尼拘陀樹。十二立手過膝。十三頂有肉髻。十四無見頂(于諸眾生不生害心。飲食知足常樂惠施。瞻病給藥)。十五陰藏相(見怖畏者為作救護。見裸跣者施與衣服。有云馬陰藏相)。十六面板細軟。十七身毛右旋(親近智者遠離愚人。善喜問答掃治行路)。十八身金色。十九常光明曜(常以衣服飲食臥具醫藥香花燈明施人)。二十七處滿(行施之時所珍之物能捨不吝。不觀福田及非福田肩臂腳各二及頸為七)。二十一柔軟聲(佈施之時心不生疑)。二十二缺骨充滿。二十三師子上身。二十四臂𦟛纖(如法求財以用佈施。上身謂胸臆。有作師子臆是也)。二十五四十齒白凈齊密(遠離兩舌惡口恚心)。二十六四牙相(于諸眾生修大慈悲)。二十七師子頰(有來求者隨意給與)。二十八味中上味(隨諸眾生所須之食悉皆與之)。二十九廣長舌(自修十善兼化他人)。三十梵音聲(不訟彼短不謗正法)。三十一目𥇒紺色(見諸怨憎生於喜心)。三十二白毫相(不

{ "translations": [ "現代漢語譯本", '一、手指纖長。', '二、足下平滿。', '三、手指纖長。', '四、足跟長。', '五、身方直（不殺生、不偷盜，對父母師長常懷歡喜心）。', '六、手足指間有縵網，如白鵝王（修習四攝法（佈施、愛語、利行、同事）來攝取眾生）。', '七、手足柔軟（父母師長生病時，親手洗拭、照顧）。', '八、節踝充滿。', '九、身毛向上生長（持戒精嚴，樂於佈施，永不厭倦）。', '十、鹿王腨（專心聽聞佛法，演說正法）。', '十一、身形圓滿如尼拘陀樹（榕樹）。', '十二、站立時，手長過膝。', '十三、頭頂有肉髻。', '十四、無見頂相（對於一切眾生不生害心，飲食知足，常樂於佈施，照顧病人，供給醫藥）。', '十五、陰藏相（見到怖畏的人，為他們提供救護；見到裸體的人，施與衣服。也有說法是馬陰藏相）。', '十六、面板細軟。', '十七、身毛向右旋（親近智者，遠離愚人，樂於善意的問答，清掃道路）。', '十八、身色金黃。', '十九、常有光明照耀（常用衣服、飲食、臥具、醫藥、香花、燈明佈施給他人）。', '二十、七處充滿（佈施的時候，對於所珍愛之物能夠捨棄而不吝嗇，不分別福田和非福田。雙肩、雙臂、雙腳和頸部共七處）。', '二十一、聲音柔軟（佈施的時候，心中不生疑慮）。', '二十二、缺骨充滿。', '二十三、師子上身。', '二十四、手臂纖長（如法求財，用來佈施。上身指的是胸部，也有說是師子胸）。', '二十五、四十顆牙齒潔白、整齊、緊密（遠離兩舌、惡口、嗔恚之心）。', '二十六、四牙相（對於一切眾生修習大慈悲心）。', '二十七、師子頰（有人來求，隨意給予）。', '二十八、味中上味（隨順一切眾生所需要的食物，全部給予）。', '二十九、廣長舌（自己修習十善業，並且教化他人）。', '三十、梵音聲（不說他人短處，不誹謗正法）。', '三十一、眼睛紺青色（見到怨恨的人，生起歡喜心）。', '三十二、白毫相（不……）' ], "english_translations": [ "English version", '1. Long fingers.', '2. Flat soles.', '3. Long fingers.', '4. Long heels.', '5. Body upright and square (abstaining from killing and stealing, always joyful towards parents and teachers).', '6. Webbed fingers and toes like a white goose king (gathering beings through the four means of conversion: generosity, kind speech, beneficial action, and identification).', '7. Soft hands and feet (personally washing and attending to parents and teachers when they are sick).', '8. Full ankles and joints.', '9. Body hair growing upwards (upholding precepts purely, giving generously without weariness).', '10. Legs like a deer king (listening attentively to the Dharma and expounding the correct teachings).', '11. Body perfectly rounded like a banyan tree (Nigrodha tree).', '12. Able to touch the knees while standing.', '13. A protuberance of flesh on the crown of the head (ushnisha).', '14. Invisible crown (harboring no harmful thoughts towards all beings, content with food and drink, always joyful in giving, caring for the sick and providing medicine).', '15. Retractile genitals (offering protection to those who are afraid, giving clothes to those who are naked. Some say it is the characteristic of a horse).', '16. Fine and soft skin.', '17. Body hair curling to the right (associating with the wise and staying away from the foolish, delighting in virtuous questions and answers, sweeping and cleaning the roads).', '18. Golden-colored body.', '19. Always radiating light (constantly giving clothes, food, bedding, medicine, incense, flowers, and lamps to others).', '20. Seven full places (being able to give away cherished possessions without stinginess when giving alms, not discriminating between fields of merit and non-fields of merit. The two shoulders, two arms, two feet, and the neck are the seven).', '21. Soft voice (not having doubts in mind when giving alms).', '22. Filled bones.', '23. Upper body like a lion.', '24. Slender arms (righteously seeking wealth to use for giving. The upper body refers to the chest, some say it is a lion\'s chest).', '25. Forty white, clean, even, and close-set teeth (abstaining from divisive speech, harsh language, and anger).', '26. Four canine teeth (cultivating great compassion towards all beings).', '27. Lion-like cheeks (giving freely to those who come seeking).', '28. Superior sense of taste (giving all beings whatever food they need).', '29. Broad and long tongue (cultivating the ten wholesome actions oneself and transforming others).', '30. Brahma-like voice (not speaking of others\' faults, not slandering the true Dharma).', '31. Eyes of deep blue (generating joy upon seeing those who are hateful).', '32. White hair between the eyebrows (urna) (not...)' ] }

隱他德稱揚其善)。然諸經論名數不同。如上且依涅槃具出。智者云。三十二相因雖各各論其真因。持戒精進。精進無戒尚不得人天。況余相耶。故知。因者須分通別。若論別因如上所配。若論通因皆由持戒。今從通意以彰戒德。故云無差別也。上三句推果本因。若下舉劣況勝。以不持戒必墜三塗。所以不得人中賤報。十住婆沙以文廣故指而不引。今趣撮之。彼贊戒品云。菩薩如是凈持尸羅能攝種種功德。又云。是出家人第一所喜樂處。成就諸出家者一切大利等。戒報品云。菩薩行深般若波羅蜜(尸羅清凈)。若未離欲作四天下轉輪聖王。得千輻金輪。種種珍寶莊嚴其輞。琉璃為轂周圓十五里。百種夜叉神所共持護云云。問如上所引為嘆菩薩戒。為聲聞戒。答須分二意。若據通論小不兼大。大必攝小。如涅槃大集等。若約別論互不相攝。今所引者借大嘆小。如華嚴十住也。制教中觀下諸文。所嘆持戒大約有三。一者住法。二者自利利他。三者生善滅惡。用此三意尋之可知。僧祇五意。初二即住法。建立即現在。久住通未來。三五是自益。四是益他篤厚也。四分中初引持戒五德。上三屬自。第四即他。又一三是生善。二四即滅惡。第五可知。勝諸怨者即四魔怨。五陰煩惱死及天也。又下引制戒十利。如來隨結一戒。皆云

【現代漢語翻譯】現代漢語譯本（隱沒他人功德而稱揚其善）。然而諸經論中名數不同。如上文且依據《涅槃經》完整列出。智者說，『三十二相的成因雖然各自論述其真實原因，但持戒精進，若精進卻沒有持戒，尚且不能得到人天福報，更何況其餘諸相呢？』所以要知道，因有通因和別因之分。若論別因，如上文所配對的。若論通因，都由持戒而來。現在從通因的角度來彰顯戒的功德，所以說沒有差別。上面三句是推究果的根本原因。下面是舉劣況勝，因為不持戒必定墮入三惡道，所以不能得到人中低賤的果報。《十住婆沙論》因為文句繁多，所以只作指引而不引用。現在取其要點。其中贊戒品說，『菩薩這樣清凈地持守戒律，能夠攝取種種功德。』又說，『這是出家人第一所喜樂之處，成就諸出家者一切大利益等。』戒報品說，『菩薩行深般若波羅蜜（尸羅清凈），如果未斷除慾望，可以成為四天下轉輪聖王，得到千輻金輪，種種珍寶莊嚴輪輞，琉璃為輪轂，周圓十五里，百種夜叉神共同持護等等。』問：上面所引用的經文是讚歎菩薩戒，還是聲聞戒？答：需要分兩種情況。如果從通論來說，小乘不兼顧大乘，大乘必定包含小乘，如《涅槃經》、《大集經》等。如果從別論來說，互相不包含。現在所引用的經文是借大乘來讚歎小乘，如《華嚴十住經》。制教中觀下文所說的，讚歎持戒大約有三種意義：一是安住於法，二是自利利他，三是生善滅惡。用這三種意義來尋思就可以明白。《僧祇律》中有五種意義，前兩種就是安住於法，建立指現在，久住通未來。三和五是自利，四是利益他人篤厚。四分律中首先引用持戒的五種功德，上面三種屬於自利，第四種是利他。又一和三是生善，二和四是滅惡，第五種可以自己理解。勝諸怨者，就是勝過四種魔怨，五陰、煩惱、死以及天魔。下面又引用制定戒律的十種利益，如來隨順因緣制定一條戒律，都說

【English Translation】 English version (Concealing others' virtues and praising their goodness). However, the names and numbers differ in various sutras and treatises. As above, we have fully presented them according to the Nirvana Sutra. The wise one said, 'Although the causes of the thirty-two marks are each discussed in terms of their true causes, upholding the precepts with diligence, if diligent without upholding the precepts, one cannot even attain the blessings of humans and devas, let alone the other marks?' Therefore, it should be known that causes are divided into general and specific causes. If discussing specific causes, as paired above. If discussing general causes, all arise from upholding the precepts. Now, from the perspective of general causes, we highlight the merit of the precepts, so it is said that there is no difference. The above three sentences explore the root cause of the result. Below is an example of using the inferior to illustrate the superior, because not upholding the precepts will surely lead to falling into the three evil realms, so one cannot obtain the lowly reward of being a human. The Dasabhumika-vibhasa-sastra (Commentary on the Ten Stages) is extensive in its text, so it is only pointed to and not quoted. Now, we take its essence. The chapter on praising the precepts says, 'Bodhisattvas who purely uphold the sila (moral conduct) in this way can gather various merits.' It also says, 'This is the first place of joy for those who have left home, accomplishing all great benefits for those who have left home, etc.' The chapter on the rewards of precepts says, 'Bodhisattvas practice deep Prajnaparamita (perfection of wisdom) (with pure sila). If they have not yet abandoned desire, they can become a cakravartin (wheel-turning king) of the four continents, obtaining a thousand-spoked golden wheel, with various jewels adorning its rim, vaidurya (lapis lazuli) as the hub, fifteen li in circumference, protected by a hundred kinds of yaksha (demons) gods, etc.' Question: Are the sutras quoted above praising the bodhisattva (enlightenment being) precepts or the sravaka (disciple) precepts? Answer: It needs to be divided into two situations. If speaking generally, the small does not encompass the large, but the large must encompass the small, such as the Nirvana Sutra, Mahasamghata Sutra, etc. If speaking specifically, they do not encompass each other. The sutras quoted now are using the large to praise the small, such as the Avatamsaka Sutra (Flower Garland Sutra) Dasabhumika Sutra (Ten Stages Sutra). The vinaya (discipline) teachings in the following texts, the praise of upholding the precepts has roughly three meanings: first, abiding in the Dharma; second, benefiting oneself and others; and third, generating good and eliminating evil. By contemplating these three meanings, one can understand. The Mahasamghika Vinaya has five meanings, the first two are abiding in the Dharma, establishing refers to the present, long abiding extends to the future. Three and five are benefiting oneself, four is benefiting others deeply. The Dharmaguptaka Vinaya first quotes the five merits of upholding the precepts, the above three belong to benefiting oneself, the fourth is benefiting others. Also, one and three are generating good, two and four are eliminating evil, the fifth can be understood by oneself. 'Surpassing all enemies' means surpassing the four maras (demons), the five skandhas (aggregates), afflictions, death, and the deva (god) mara. Below, it also quotes the ten benefits of establishing the precepts, the Tathagata (the thus-gone one) establishes a precept according to conditions, and all say

有十種利。今舉初利。二令僧歡喜。三令僧安樂(戒疏云此三明戒生眾功德)。四未信令信。五已信令增長。六難調者令調順。七慚愧者得安樂。八斷現在有漏。九斷未來有漏(此六生別人德。上二生善。下四滅惡)。十令正法久住(此一興建正法行)。十誦彼明波離別申三問。初問過去佛法。次問未來。三問今佛。並問幾時住世。佛一一別答。如文但今總示故云乃至等。了論解中初定名。有下顯益。二中言清凈者離染濁。故言正直者離邪諂。故四中始從在家次第引至五種住處。乃至者略天住(欲界六天)梵住(色無色天)聖住(三乘學人)無餘涅槃(三乘究竟)五中初約三乘第論其勝。若下明凡夫中勝。自非負識高達之士。不肖下流豈能奉律耶。文中其中此事皆指毗尼。婆論三藏對論以彰律勝。二中一切佛弟子者通該七眾。一切眾生且指三善道。第四纓絡即喻住持。善見五法言相交涉。初遵稟教法。二凈僧成眾。三傳受不絕。四行業清凈。五住持久永。所以唯據五人者能辦受戒等眾法。故所以約五千年者論問。千年已佛法為都滅耶。答不都滅。于千年中得三達智(通達三世)。復千年中得愛盡羅漢。無三達智。復千年中得阿那含。復千年中得斯陀含。復千年中得須陀洹學法。五千歲得道。后五千年學而不得道。萬歲

【現代漢語翻譯】現代漢語譯本有十種利益。現在先說第一種利益。第二是令僧眾歡喜。第三是令僧眾安樂（《戒疏》說這三點闡明了戒律能產生眾多的功德）。第四是令未信者生起信心。第五是令已信者增長信心。第六是令難以調伏者變得調順。第七是令心懷慚愧者得到安樂。第八是斷除現在的有漏（煩惱）。第九是斷除未來的有漏（煩惱）（這六點是使他人產生功德。上面兩點是產生善，下面四點是滅除惡）。第十是令正法長久住世（這一點是興建正法之行）。《十誦律》中，彼明波離（Bhikkhu Pārājika，比丘波羅夷）分別提出了三個問題。第一個問題是關於過去佛的教法。第二個問題是關於未來佛的教法。第三個問題是關於現在佛的教法。並且詢問了諸佛住世的時間。佛陀一一分別回答。就像經文中所說的那樣，但現在總括地說明，所以說『乃至』等等。《了論》的解釋中，首先確定名稱。『有』字下面顯示利益。第二點中說『清凈』，是遠離染污。所以說『正直』，是遠離邪惡諂媚。第四點中，開始從在家居士依次引導至五種住處。『乃至』省略了天住（欲界六天）、梵住（色界和無色界天）、聖住（三乘聖人，即聲聞、緣覺、菩薩）、無餘涅槃（三乘的究竟）。第五點中，首先根據三乘來討論其殊勝之處。『若』字下面說明凡夫中的殊勝之處。如果不是具有高超見識的人，卑劣的下等人怎麼能奉行戒律呢？經文中的『其中』、『此事』都指的是毗尼（Vinaya，律）。《婆論》（Vibhasa，毗婆沙論）將三藏（Tripiṭaka，經、律、論）進行對比，以彰顯戒律的殊勝。第二點中，『一切佛弟子』包括七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）。『一切眾生』暫時指的是三善道（天、人、阿修羅）。第四點中，纓絡比喻住持（佛教）。《善見律毗婆沙》的五法說的是相互交涉。第一是遵從教法。第二是清凈僧眾成就僧團。第三是傳授不絕。第四是行業清凈。第五是住持長久。之所以只根據五人，是因為他們能辦理受戒等眾多的佛法事務。所以根據五千年來說，提問：千年之後佛法就完全滅亡了嗎？回答說：不會完全滅亡。在千年之中，能得到三達智（通達三世）。再一個千年之中，能得到愛盡阿羅漢，沒有三達智。再一個千年之中，能得到阿那含（Anāgāmin，不還果）。再一個千年之中，能得到斯陀含（Sakadāgāmin，一來果）。再一個千年之中，能得到須陀洹（Srotaāpanna，預流果）學習佛法。五千年能得道。后五千年學習卻不能得道。一萬年。

【English Translation】 English version There are ten benefits. Now, let's start with the first benefit. The second is to make the Sangha (community of monks) rejoice. The third is to make the Sangha peaceful and happy (the Vinaya Commentary says these three points clarify that the precepts generate numerous merits). The fourth is to inspire faith in those who have not yet believed. The fifth is to increase the faith of those who already believe. The sixth is to make the difficult to tame become tame and compliant. The seventh is to bring peace and happiness to those who are ashamed. The eighth is to cut off present outflows (kleshas, defilements). The ninth is to cut off future outflows (kleshas, defilements) (these six points are to generate merit in others. The above two generate good, and the below four extinguish evil). The tenth is to make the Proper Dharma (True Law) abide long in the world (this one is to establish the practice of the Proper Dharma). In the Daśādhyāya-vinaya (Ten Recitation Vinaya), Bhikkhu Pārājika (Defeated Monk) separately raised three questions. The first question was about the teachings of the past Buddhas. The second question was about the teachings of the future Buddhas. The third question was about the teachings of the present Buddha. And he asked about the duration of the Buddhas' presence in the world. The Buddha answered each question separately. Just as it is said in the scriptures, but now it is explained in general, so it says 'and so on'. In the explanation of the Samantapāsādikā (The Clear-Seeing Commentary), first, the name is determined. The word 'have' below shows the benefit. In the second point, 'purity' is said to be the separation from defilement. Therefore, 'uprightness' is said to be the separation from evil flattery. In the fourth point, starting from the lay people, it is gradually guided to the five abodes. 'And so on' omits the Deva-abode (six heavens of the desire realm), the Brahma-abode (form and formless realm heavens), the Noble-abode (the learners of the three vehicles, i.e., Śrāvakas, Pratyekabuddhas, and Bodhisattvas), and Nirupadhisesa-nirvana (the ultimate of the three vehicles). In the fifth point, first, according to the three vehicles, the superiority is discussed. The word 'if' below explains the superiority among ordinary people. If it is not a person with superior knowledge, how can a lowly person uphold the precepts? In the text, 'among them' and 'this matter' all refer to the Vinaya (Discipline). The Vibhasa (Commentary) compares the Tripiṭaka (Three Baskets: Sutra, Vinaya, and Abhidhamma) to highlight the superiority of the Vinaya. In the second point, 'all disciples of the Buddha' includes the seven assemblies (Bhikkhus, Bhikkhunis, Śrāmaṇeras, Śrāmaṇerikās, Śikṣamāṇās, Upāsakas, Upāsikās). 'All sentient beings' temporarily refers to the three good realms (Devas, Humans, Asuras). In the fourth point, the garland is a metaphor for the upholding (of Buddhism). The five dharmas of the Samantapāsādikā (Good Seeing Commentary) say that they are intertwined. The first is to follow the teachings. The second is that the pure Sangha achieves the community. The third is that the transmission is uninterrupted. The fourth is that the conduct is pure. The fifth is that the upholding is long-lasting. The reason why it is only based on five people is that they can handle many Buddhist affairs such as ordination. So according to five thousand years, the question is: Will the Dharma be completely destroyed after a thousand years? The answer is: It will not be completely destroyed. Within a thousand years, one can attain the three insights (penetrating the three times). In another thousand years, one can attain the Arhat (Worthy One) who has exhausted love, without the three insights. In another thousand years, one can attain the Anāgāmin (Non-Returner). In another thousand years, one can attain the Sakadāgāmin (Once-Returner). In another thousand years, one can attain the Srotaāpanna (Stream-Enterer) who studies the Dharma. In five thousand years, one can attain the path. In the next five thousand years, one can study but not attain the path. Ten thousand years.

后經書文字滅盡。但現剃頭有袈裟而已。五百問初敘阿難懷憂。乃至者略阿難答云世間無師。佛言下答有三段。並指戒即是佛。所以然者佛有生法二身。法身復二。一理法身即所證理顯。二事法身即五分德圓生身。有生滅此二法身即是常住。故馬鳴釋於我滅后珍敬木叉云。示現不盡滅法身常住世間作究竟度。故是知。佛本無身。全是積劫。修成功德之聚。還以己德開示群生。故名為戒。當知。此戒即是如來。故云若我在世無異此也。茍迷此旨佛語何通。後學至此宜切注意。初示親臨。法實不來。高座演說有同來。故又言下二顯同體。初正示文中敬念持護並同于佛。如下喻顯。飲水殺蟲者合上任運兩得之意。智者勿責喻。又如下三明面對。良以一聞凈戒體用高深。即是如來不漏果德故云見也。次釋秘勝。多論中又云者對前文。故初句引問。與彼頗異。彼云契經阿毗曇不以佛在初。獨律誦以佛在初(謂廣律戒本並初標世尊在某處等。經中先云如是我聞。故有是問)。今云初集未詳聖意。以下是答。初句略答。勝謂高超余藏。秘謂不使他聞。如下比釋。上三句明余藏非勝秘。不擇時處人者彼云。契經中諸弟子說法。有時釋提桓因說佛言如是。有時化佛說。律下彰律秘勝。唯佛說者反上擇人也。彼云。一切佛說故在僧中者反上

擇時處也。彼云。若屋中有事不得即結必當出外(即擇處也)。若白衣邊有事必在眾結(此明不對二眾。即擇時也)。故勝下合有秘字(舊記妄解不免委曲)。又下引二論轉證(上是小乘經論。下是大乘論。由轉證多論故在此引)。功德論雙證勝秘。密即秘也。彼云。毗尼猶王者秘藏非外官所司。故曰內藏。此戒律藏者亦爾。非沙彌清信士女所可聞見。故曰律藏。今但取意以三句括之。莊嚴論單證秘義。彼是偈文若有智慧者能堅持禁戒。愚劣不堪任護持如是戒(此明白衣根鈍力所不堪故不令聞)。違戒中還約者但望二教為言。然前唯各辨。此是雜明則不同也。十誦五滅法中彼因長老難提白佛。正法滅後像法時有幾非法。今但引佛答詞。初妄稱德故。二道俗反故。三乖道行故。四惡黨盛故。五善人弱故。此五滅法並因毀戒。云小得心者心即是定。如五停四念也。此謂未證謂證惑眾駭世。今時即佛事亦同之。第二業疏云。俗人無法但專信奉。故得生天。出家有法為世福田。乃反毀犯妄受信施。開諸惡門令多眾生習學放逸。故入獄也。又阿難七夢經中夢出家人轉在不凈坑中。在家白衣登頭而出。佛告阿難。當來比丘嫉妒相殺死入地獄。白衣精進死生天上。三如訖栗枳王夢。一大象閉在室中。唯有小窗。像于室內出得大身猶閡

小尾。表釋迦弟子舍世業出家如擲身出。貪著名利如閡小尾。四如王夢。眾多獼猴以水灌一疥癩獼猴頂。立之為王。表佛弟子立破戒人為主。五中乃至者略凡夫持戒賢聖學人等。法滅盡經云。佛告阿難。吾涅槃后五濁惡世魔道興盛。魔作沙門壞亂吾道。乃至菩薩辟支羅漢精進修德等。眾魔比丘咸共憎嫉擯出不令得住(上並古記所引在文。雖繁甚資心行。故依錄之。況是今時目睹之事知佛懸鑒。可自策勤)。五怖畏者佛告波離文也。前四妄攝眷屬過。后一懈怠過。初云不修身戒心慧者此句貫下讀之。一往以分戒屬身口。慧是心觀或可心即是定。備舉三學此明自行既闕必無利他。故三相文中自列。溉水亦是損地並須凈語。既迷戒相直使作之。是為滅法。四分五種滅法即增一文。學者深思彌須弘護。初慢學誤他。二居上作惡三能教慳法。四所教愚鈍。五彼此斗諍。仿謂相效。持法即經。摩夷即論。十誦中佛制比丘。五夏已前專精律部。若達持犯辨比丘事。然後乃可學習經論。今越次而學。行既失序入道無由。大聖呵責終非徒爾。又彼律云。佛見諸比丘不學毗尼。遂讚歎毗尼面前讚歎波離持律第一。后諸上座長老比丘從波離學律也。今時才沾戒品。便乃聽教參禪。為僧行儀一無所曉。況復輕陵戒檢毀呰毗尼。貶學律為小乘。忽

【現代漢語翻譯】現代漢語譯本：『小尾』，比喻釋迦牟尼的弟子捨棄世俗的產業出家，就像拋棄身體一樣決絕。貪戀名利就像被小尾巴纏住一樣難以脫身。『四如王夢』，指的是《涅槃經》中的四個夢，這裡指其中的一個夢：一群獼猴用水灌一隻長滿疥瘡的獼猴的頭頂，然後擁立它為王。這比喻佛的弟子擁立破戒的人為主。『五中乃至者』，這裡省略了凡夫、持戒者、賢聖和學人等。正如《法滅盡經》所說：『佛告訴阿難，我涅槃后，五濁惡世，魔道興盛。魔變成沙門，擾亂我的佛法。乃至菩薩、辟支佛（Pratyekabuddha，獨覺或緣覺）、阿羅漢（Arhat，斷盡煩惱的聖人）精進修德等等，眾魔比丘都共同憎恨嫉妒他們，把他們驅逐出去，不讓他們居住。』（以上都是古記所引用的文字，雖然繁瑣，但對內心修行很有幫助，所以依例記錄下來。更何況這是當今親眼所見的事情，知道佛的預見是多麼準確，可以自我勉勵勤奮修行）。『五怖畏者』，是佛告訴波離（Upali，佛陀十大弟子之一，持戒第一）的經文。前面的四種怖畏是妄自攝受眷屬的過失，後面一種是懈怠的過失。最初說『不修身戒心慧者』，這句話貫穿下面所有內容來理解。一般來說，戒屬於身口，慧屬於心觀，或者說心就是定。完備地列舉了戒、定、慧三學，這說明自己修行不足，必定無法利益他人。所以在三相文中自己列舉出來。澆水也是損害土地，並且需要說清凈的語言。既然對戒相迷惑，直接就去做了，這就是滅法。四分律中的五種滅法，就是增一阿含經中的內容。學習的人要深入思考，更加需要弘揚和守護。最初是輕慢學習，誤導他人；第二是居於上位卻作惡；第三是能夠教法卻吝嗇不教；第四是被教的人愚鈍；第五是彼此爭鬥。『仿謂相效』，指的是互相效仿。『持法』指的是經。『摩夷』指的是論。十誦律中，佛規定比丘在五年之前要專精學習律部，如果通達持戒和犯戒，能夠辨別比丘的事情，然後才可以學習經論。現在越過次第而學習，行為已經失去秩序，進入佛道沒有途徑。大聖的呵責終究不是沒有原因的。而且律中說，佛看到眾比丘不學習毗尼（Vinaya，律），於是讚歎毗尼，當面讚歎波離持律第一。後來各位上座長老比丘都向波離學習律。現在的人才沾染一點戒律的皮毛，就開始聽經教學、參禪。作為僧人的行爲規範一無所知，更何況輕視戒律，詆譭毗尼，貶低學習律為小乘，忽視它。

【English Translation】 English version: 'Small tail' is a metaphor for the disciples of Shakyamuni abandoning worldly possessions to become monks, as decisive as discarding their own bodies. Being greedy for fame and profit is like being entangled by a small tail, making it difficult to escape. 'Four like the king's dream' refers to the four dreams in the Nirvana Sutra, here referring to one of the dreams: a group of monkeys poured water on the head of a mangy monkey and then crowned it as king. This is a metaphor for the Buddha's disciples establishing a precept-breaking person as their leader. 'Among the five, and so on' here omits ordinary people, precept holders, virtuous sages, and learners. As the Sutra on the Extinction of the Dharma says: 'The Buddha told Ananda, after my Nirvana, in the evil world of the five turbidities, the path of demons will flourish. Demons will transform into shramanas (monks) and disrupt my Dharma. Even Bodhisattvas, Pratyekabuddhas (Solitary Buddhas or Conditioned Buddhas), Arhats (saints who have exhausted their afflictions) diligently cultivating virtue, etc., will be hated and envied by the demonic bhikshus (monks), who will drive them out and not allow them to reside.' (The above are all texts quoted from ancient records, although verbose, they are very helpful for inner cultivation, so they are recorded as examples. Moreover, this is what is happening today, knowing how accurate the Buddha's foresight is, one can encourage oneself to cultivate diligently). 'The five fears' are the scriptures in which the Buddha told Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts). The first four fears are the faults of falsely accepting dependents, and the last one is the fault of laziness. The initial statement 'those who do not cultivate body, precepts, mind, and wisdom' should be understood as running through all the content below. Generally speaking, precepts belong to body and speech, and wisdom belongs to mental contemplation, or the mind is concentration. Completely listing the three learnings of precepts, concentration, and wisdom, this shows that if one's own practice is insufficient, one will definitely not be able to benefit others. Therefore, it is listed in the three characteristics. Watering is also damaging the land, and it is necessary to speak pure language. Since one is confused about the characteristics of the precepts, one directly goes to do it, which is the extinction of the Dharma. The five kinds of extinction of the Dharma in the Four-Part Vinaya are the contents of the Ekottara Agama Sutra. Those who study should think deeply and need to promote and protect it even more. Initially, it is to slight learning and mislead others; second, it is to be in a high position but do evil; third, it is to be able to teach the Dharma but be stingy and not teach; fourth, it is that those who are taught are foolish; fifth, it is that they fight with each other. 'Imitating means imitating each other.' 'Holding the Dharma' refers to the Sutras. 'Moyi' refers to the Shastras (treatises). In the Ten Recitation Vinaya, the Buddha stipulates that bhikshus should specialize in studying the Vinaya for five years before, and if they understand upholding and breaking the precepts, and can distinguish the affairs of bhikshus, then they can study the Sutras and Shastras. Now, learning out of order, the behavior has lost its order, and there is no way to enter the Buddhist path. The Great Sage's rebuke is not without reason after all. Moreover, the Vinaya says that when the Buddha saw that the bhikshus did not study the Vinaya (discipline), he praised the Vinaya and praised Upali in person as the first in upholding the precepts. Later, the senior elder bhikshus all learned the Vinaya from Upali. Now, people only touch a little bit of the skin of the precepts and start listening to teachings and practicing Chan (Zen). They know nothing about the norms of behavior as monks, let alone despise the precepts, slander the Vinaya, belittle learning the Vinaya as Hinayana (Small Vehicle), and neglect it.

持戒為執相。於是荒迷塵俗肆恣兇頑。嗜杯臠自謂通方。行淫怒言稱達道。未窮聖旨錯解真乘。且戒必可輕汝何登壇而受。律必可毀汝何削髮染衣。是則輕戒全是自輕。毀律還成自毀。妄情易習正道難聞。拔俗超群萬中無一。請詳聖訓能無從乎。雜含出第三十卷。初四句明自不學。彼文初下有始字。謂從初不學也。見下二句明不喜他學。我下顯非。上句明佛不讚。謂縱有餘善不可稱之。何下示不讚之意。三塗幽暗歷劫莫返。故云長夜。明衰惡中中含五衰。上四現相下句生報。四中上二明失利。由福薄故。三不敬者由德鮮。故四惡名者由行穢。故耗謂損減。涅槃出第五如來性品。彼明。或人作如是說故斥之耳。八不凈名相如畜寶中。如何下是佛訶辭。以誣佛謗法合得現報。故卷字上呼謂曲轉也。下句指廣。彼云若有說言佛大慈故憐愍眾生皆聽畜者。如是經律悉是魔說。摩耶經彼因。摩耶夫人問阿難。法幾時滅。阿難次第明千五百年事並從佛聞。彼云。始從結集終至七百年。龍樹出世滅邪見幢然正法炬(非今正意故鈔不引)。初二句八百歲事。奴下二句九百歲事。不下一句一千歲事。毀下千一百歲事(又此年諸比丘如俗行媒嫁事)。千二百歲中比丘及尼作非梵行。若有子息男為比丘。女為比丘尼(鈔略此年)。袈裟下千三

【現代漢語翻譯】持戒被認為是執著于外相。因此，他們荒唐地沉迷於世俗的享樂，肆意地作惡逞兇。他們嗜酒吃肉，卻自認為通達事理；他們行為淫亂，口出惡語，卻聲稱自己已經得道。他們沒有深入研究佛陀的教誨，錯誤地理解了真正的佛法。他們說：『既然戒律可以輕易地被拋棄，那你為何還要登上戒壇受戒？既然律法可以隨意地被破壞，那你為何還要剃髮染衣？』這種輕視戒律的行為完全是自輕自賤，破壞律法的行為最終會自毀前程。邪惡的情感容易滋生，而真正的佛法卻難以聽聞。能夠脫離凡俗，超越眾人的人，一萬個人中也難有一個。請詳細地學習聖人的教誨，難道能不遵從嗎？（出自《雜阿含經》第三十卷）最初的四句說明了自己不學習佛法。原文的『初』字下面有『始』字，意思是說從一開始就不學習佛法。見下面的兩句說明不喜歡別人學習佛法。『我』字下面顯示了否定。上面的句子說明佛陀不贊同。意思是說，即使有其他的善行，也不值得稱讚。『何』字下面顯示了不贊同的原因。三惡道幽暗深邃，經歷漫長的劫數也難以返回，所以說是『長夜』。說明衰敗和罪惡之中包含了五衰相。上面的四句是現在的表象，下面的句子是未來的果報。四種情況中，上面的兩種說明失去了利益，這是因為福報淺薄的緣故。三種不敬是因為德行淺薄的緣故。四種惡名是因為行為污穢的緣故。『耗』的意思是損減。（出自《涅槃經》第五卷《如來性品》）那裡說明，有人這樣說，所以才斥責他們。八不凈的名稱和相狀如同《畜寶經》中所說。『如何』下面是佛陀的呵斥之辭，因為誣衊佛陀，誹謗佛法，應該得到現世的報應。所以『卷』字上面說是曲解。下面的句子指出了廣泛的含義。那裡說，如果有人說佛陀大慈大悲，憐憫眾生，允許他們畜養，那麼這樣的經律都是魔說的。《摩耶經》中記載了這件事的原因。摩耶夫人問阿難，佛法什麼時候會滅亡？阿難依次說明了一千五百年的事情，都是從佛陀那裡聽來的。那裡說，從結集開始到七百年，龍樹菩薩出世，熄滅了邪見的旗幟，點燃了正法的火炬（不是現在的正意，所以鈔本沒有引用）。最初的兩句是八百歲的事情。『奴』下面的兩句是九百歲的事情。『不』下面的一句是一千歲的事情。『毀』下面的是一千一百歲的事情（又在這一年，各位比丘像世俗之人一樣做媒嫁的事情）。在一千二百歲中，比丘和比丘尼做非梵行的事情。如果有了孩子，男孩就做比丘，女孩就做比丘尼（鈔本省略了這一年）。『袈裟』下面是一千三現代漢語譯本：持戒被認為是執著于外相。因此，他們荒唐地沉迷於世俗的享樂，肆意地作惡逞兇。他們嗜酒吃肉，卻自認為通達事理；他們行為淫亂，口出惡語，卻聲稱自己已經得道。他們沒有深入研究佛陀的教誨，錯誤地理解了真正的佛法。他們說：『既然戒律可以輕易地被拋棄，那你為何還要登上戒壇受戒？既然律法可以隨意地被破壞，那你為何還要剃髮染衣？』這種輕視戒律的行為完全是自輕自賤，破壞律法的行為最終會自毀前程。邪惡的情感容易滋生，而真正的佛法卻難以聽聞。能夠脫離凡俗，超越眾人的人，一萬個人中也難有一個。請詳細地學習聖人的教誨，難道能不遵從嗎？（出自《雜阿含經》第三十卷）最初的四句說明了自己不學習佛法。原文的『初』字下面有『始』字，意思是說從一開始就不學習佛法。見下面的兩句說明不喜歡別人學習佛法。『我』字下面顯示了否定。上面的句子說明佛陀不贊同。意思是說，即使有其他的善行，也不值得稱讚。『何』字下面顯示了不贊同的原因。三惡道幽暗深邃，經歷漫長的劫數也難以返回，所以說是『長夜』。說明衰敗和罪惡之中包含了五衰相。上面的四句是現在的表象，下面的句子是未來的果報。四種情況中，上面的兩種說明失去了利益，這是因為福報淺薄的緣故。三種不敬是因為德行淺薄的緣故。四種惡名是因為行為污穢的緣故。『耗』的意思是損減。（出自《涅槃經》第五卷《如來性品》）那裡說明，有人這樣說，所以才斥責他們。八不凈的名稱和相狀如同《畜寶經》中所說。『如何』下面是佛陀的呵斥之辭，因為誣衊佛陀，誹謗佛法，應該得到現世的報應。所以『卷』字上面說是曲解。下面的句子指出了廣泛的含義。那裡說，如果有人說佛陀大慈大悲，憐憫眾生，允許他們畜養，那麼這樣的經律都是魔說的。《摩耶經》中記載了這件事的原因。摩耶夫人問阿難（Ananda），佛法什麼時候會滅亡？阿難（Ananda）依次說明了一千五百年的事情，都是從佛陀那裡聽來的。那裡說，從結集開始到七百年，龍樹（Nagarjuna）菩薩出世，熄滅了邪見的旗幟，點燃了正法的火炬（不是現在的正意，所以鈔本沒有引用）。最初的兩句是八百歲的事情。『奴』下面的兩句是九百歲的事情。『不』下面的一句是一千歲的事情。『毀』下面的是一千一百歲的事情（又在這一年，各位比丘像世俗之人一樣做媒嫁的事情）。在一千二百歲中，比丘（bhiksu）和比丘尼（bhiksuni）做非梵行的事情。如果有了孩子，男孩就做比丘（bhiksu），女孩就做比丘尼（bhiksuni）（鈔本省略了這一年）。『袈裟』下面是一千三

【English Translation】 Holding precepts is considered attachment to external appearances. Therefore, they indulge in worldly pleasures in a ridiculous manner, recklessly committing evil and acting fiercely. They indulge in drinking and eating meat, yet they consider themselves to be enlightened; they engage in promiscuous behavior and utter angry words, yet they claim to have attained the Tao. They have not deeply studied the Buddha's teachings, and they misunderstand the true Dharma. They say, 'Since precepts can be easily abandoned, why did you ascend the altar to receive them? Since the Vinaya can be destroyed at will, why did you shave your head and dye your robes?' This behavior of belittling the precepts is completely self-deprecating, and destroying the Vinaya will ultimately lead to self-destruction. Evil emotions are easily cultivated, but the true Dharma is difficult to hear. Those who can break away from the mundane and surpass the masses are rare, perhaps one in ten thousand. Please study the teachings of the saints in detail, how can you not follow them? (From the Samjukta Agama Sutra, Volume 30) The first four sentences explain that they do not study the Dharma themselves. The word '初' (chū, beginning) in the original text has the word '始' (shǐ, beginning) below it, meaning that they do not study the Dharma from the very beginning. The following two sentences explain that they do not like others studying the Dharma. The word '我' (wǒ, I) below shows negation. The sentence above explains that the Buddha does not approve. It means that even if there are other good deeds, they are not worth praising. The word '何' (hé, why) below shows the reason for disapproval. The three evil realms are dark and deep, and it is difficult to return even after experiencing countless kalpas, so it is called 'long night'. It explains that decay and evil contain the five signs of decay. The four sentences above are the present appearance, and the sentences below are the future retribution. Among the four situations, the two above explain the loss of benefits, which is because of the lack of blessings. The three kinds of disrespect are because of the lack of virtue. The four kinds of evil names are because of the defilement of behavior. '耗' (hào, depletion) means reduction. (From the Nirvana Sutra, Volume 5, On Buddha-nature) It explains there that someone said this, so they were rebuked. The names and appearances of the eight impurities are as described in the Animal Treasure Sutra. '如何' (rúhé, how) below is the Buddha's rebuke, because slandering the Buddha and defaming the Dharma should receive present retribution. Therefore, the word '卷' (juǎn, scroll) above says it is a distortion. The sentences below point out the broad meaning. It says there that if someone says that the Buddha is compassionate and merciful, and allows them to raise animals, then such sutras and Vinaya are demonic teachings. The Maya Sutra records the reason for this. Maya asked Ananda, when will the Dharma perish? Ananda explained the events of 1,500 years in order, all of which he heard from the Buddha. It says there that from the beginning of the compilation to 700 years, Nagarjuna Bodhisattva appeared in the world, extinguished the flags of wrong views, and lit the torch of the true Dharma (not the present meaning, so the commentary did not quote it). The first two sentences are about the events of 800 years. The two sentences below '奴' (nú, slave) are about the events of 900 years. The sentence below '不' (bù, not) is about the events of 1,000 years. The sentence below '毀' (huǐ, destroy) is about the events of 1,100 years (also in this year, the bhiksus acted like secular people in matchmaking). In 1,200 years, the bhiksus and bhiksunis engaged in non-brahmacharya behavior. If they had children, the boys would become bhiksus and the girls would become bhiksunis (the commentary omits this year). '袈裟' (jiasha, kasaya) below is 1,300 English version: Holding precepts is considered attachment to external appearances. Therefore, they indulge in worldly pleasures in a ridiculous manner, recklessly committing evil and acting fiercely. They indulge in drinking and eating meat, yet they consider themselves to be enlightened; they engage in promiscuous behavior and utter angry words, yet they claim to have attained the Tao. They have not deeply studied the Buddha's teachings, and they misunderstand the true Dharma. They say, 'Since precepts can be easily abandoned, why did you ascend the altar to receive them? Since the Vinaya can be destroyed at will, why did you shave your head and dye your robes?' This behavior of belittling the precepts is completely self-deprecating, and destroying the Vinaya will ultimately lead to self-destruction. Evil emotions are easily cultivated, but the true Dharma is difficult to hear. Those who can break away from the mundane and surpass the masses are rare, perhaps one in ten thousand. Please study the teachings of the saints in detail, how can you not follow them? (From the Samjukta Agama Sutra, Volume 30) The first four sentences explain that they do not study the Dharma themselves. The word '初' (chū, beginning) in the original text has the word '始' (shǐ, beginning) below it, meaning that they do not study the Dharma from the very beginning. The following two sentences explain that they do not like others studying the Dharma. The word '我' (wǒ, I) below shows negation. The sentence above explains that the Buddha does not approve. It means that even if there are other good deeds, they are not worth praising. The word '何' (hé, why) below shows the reason for disapproval. The three evil realms are dark and deep, and it is difficult to return even after experiencing countless kalpas, so it is called 'long night'. It explains that decay and evil contain the five signs of decay. The four sentences above are the present appearance, and the sentences below are the future retribution. Among the four situations, the two above explain the loss of benefits, which is because of the lack of blessings. The three kinds of disrespect are because of the lack of virtue. The four kinds of evil names are because of the defilement of behavior. '耗' (hào, depletion) means reduction. (From the Nirvana Sutra, Volume 5, On Buddha-nature) It explains there that someone said this, so they were rebuked. The names and appearances of the eight impurities are as described in the Animal Treasure Sutra. '如何' (rúhé, how) below is the Buddha's rebuke, because slandering the Buddha and defaming the Dharma should receive present retribution. Therefore, the word '卷' (juǎn, scroll) above says it is a distortion. The sentences below point out the broad meaning. It says there that if someone says that the Buddha is compassionate and merciful, and allows them to raise animals, then such sutras and Vinaya are demonic teachings. The Maya Sutra records the reason for this. Maya asked Ananda (阿難), when will the Dharma perish? Ananda (阿難) explained the events of 1,500 years in order, all of which he heard from the Buddha. It says there that from the beginning of the compilation to 700 years, Nagarjuna (龍樹) Bodhisattva appeared in the world, extinguished the flags of wrong views, and lit the torch of the true Dharma (not the present meaning, so the commentary did not quote it). The first two sentences are about the events of 800 years. The two sentences below '奴' (nú, slave) are about the events of 900 years. The sentence below '不' (bù, not) is about the events of 1,000 years. The sentence below '毀' (huǐ, destroy) is about the events of 1,100 years (also in this year, the bhiksus acted like secular people in matchmaking). In 1,200 years, the bhiksus (比丘) and bhiksunis (比丘尼) engaged in non-brahmacharya behavior. If they had children, the boys would become bhiksus (比丘) and the girls would become bhiksunis (比丘尼) (the commentary omits this year). '袈裟' (jiasha, kasaya) below is 1,300

百歲事(今時袈裟多從紫染。豈唯條白法滅之驗矣)。貪下千四百歲事。千五百歲俱睒彌國三藏與羅漢弟子互殺。惡魔外道競破塔寺。殺害比丘。一切經藏阿耨達龍王悉持入海。於是佛法滅盡(此據拘睒彌一國為言。或有處說五千年。或正像各千年末法萬年等。或六萬年七萬年等。並眾生業緣所見異耳)。智論破戒文中為五。初以五喻顯其惡相。羅剎梵語此云速疾鬼。雖下二明形濫體乖。若下三因中示果。又下四自懼惡報。上二句懼現報。下句畏來報。此據智人。往往盲愚死而無悔。如是下五結勸。問中彼論前云。若於罪不罪不可得故是時名為尸羅波羅蜜。后即問曰。若人舍惡行善是為持戒。云何言罪不罪不可得。今鈔倒之意使易解。答中但引罪不可得。彼續云。罪無故不罪亦不可得。若肉眼下二句疑引別文。尋之未獲。彼又云。複次眾生不可得故殺罪亦不可得。罪不可得故戒亦不可得。何以故以有殺罪故則有戒。若無殺罪則亦無戒(若體此意方名持戒清凈。不爾止是世福。學者聞此豈不疑之)。斥非中非己所有故云誦語。此名得實宜須內省。今習律者多用此語。指斥他宗不知己學。亦誦語耳。何以然耶。汝雖學律律行安有。故知。末世大小兩宗皆是學語。良可悲。夫疏字平呼文見十四而指十五。彼此藏經分卷有異。

【現代漢語翻譯】現代漢語譯本百歲之事（現在袈裟大多用紫色染。這難道不是佛法衰滅的徵兆嗎？）。貪圖未來一千四百年的事情。一千五百年時，俱睒彌國（Kauśāmbī，古印度城市）的三藏（Tripitaka，佛教經典總稱）和羅漢（Arhat，證得阿羅漢果的修行者）弟子互相殘殺。惡魔外道競相破壞佛塔寺廟，殺害比丘（Bhiksu，出家男眾）。一切經藏被阿耨達龍王（Anavatapta-nāgarāja，傳說中的龍王）全部帶入海中。於是佛法滅盡（這裡是就拘睒彌一國而言。或者有的地方說五千年，或者正法、像法各一千年，末法一萬年等，或者六萬年、七萬年等，都是眾生業緣所見不同罷了）。《智論》（《大智度論》）破戒文中分為五點。首先用五個比喻來顯示其惡劣的相狀。羅剎（Rākṣasa，一種惡鬼）梵語的意思是速疾鬼。雖然下面第二點說明形貌相似而本質乖異。如果下面第三點是從因中顯示果報。又下面第四點是自己懼怕惡報。上面兩句是懼怕現世的報應，下面一句是畏懼來世的報應。這是就聰明人而言，往往愚昧的人死了也沒有悔恨。像這樣下面第五點是總結勸誡。問：彼論前面說，如果對於罪和非罪都不可得，這個時候就叫做尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）。後面又問：如果人捨棄惡行善，這就是持戒，為什麼說罪和非罪都不可得？現在鈔本顛倒它的意思，使之容易理解。答：只引用罪不可得。彼論接著說：罪沒有了，非罪也沒有了。如果肉眼下面兩句，懷疑是引用別的經文，尋找卻沒有找到。彼論又說：再次，眾生不可得，所以殺罪也不可得。罪不可得，所以戒也不可得。為什麼呢？因為有殺罪，所以有戒。如果沒有殺罪，也就沒有戒（如果體會到這個意思，才叫做持戒清凈，不然只是世間的福報。學者聽到這些難道不會疑惑嗎？）。斥責非議中，因為不是自己所有，所以說是誦語。這個名稱是得到真實的利益，應該自我反省。現在學習戒律的人大多用這句話來指責其他宗派，不知道自己所學，也是誦語罷了。為什麼這樣說呢？你雖然學習戒律，戒律的行為在哪裡呢？所以知道，末世大小乘兩宗都是學習語言。真是可悲啊！疏字是平聲，十四是指十五。彼此藏經分卷有差異。

【English Translation】 English version The matter of a hundred years (Nowadays, kasayas (kaṣāya, monastic robes) are mostly dyed purple. Isn't this a sign of the decline of the Dharma?). Greedy for the affairs of the next fourteen hundred years. In the fifteen hundredth year, the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures) master of the Kauśāmbī (Kauśāmbī, an ancient Indian city) country and the Arhat (Arhat, one who has attained enlightenment) disciples kill each other. Demons and heretics compete to destroy pagodas and temples, and kill Bhiksus (Bhiksu, a Buddhist monk). All the scriptures are taken into the sea by the Anavatapta-nāgarāja (Anavatapta-nāgarāja, the Dragon King of Anavatapta). Thus, the Buddha's Dharma will be extinguished (This is said in terms of the country of Kauśāmbī. Or some places say five thousand years, or the Dharma of the Righteous Age and the Dharma of the Semblance Age each last one thousand years, and the Dharma of the Degenerate Age lasts ten thousand years, or sixty thousand years, seventy thousand years, etc., all of which are different views based on the karmic conditions of sentient beings). In the chapter on breaking precepts in the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), it is divided into five points. First, five metaphors are used to show its evil appearance. Rākṣasa (Rākṣasa, a type of demon) in Sanskrit means 'swift ghost'. Although the second point below explains that the form is similar but the essence is different. If the third point below shows the result from the cause. Also, the fourth point below is the fear of evil retribution. The first two sentences are the fear of present retribution, and the last sentence is the fear of future retribution. This is in terms of wise people; often foolish people die without regret. Like this, the fifth point below is a concluding exhortation. Question: The treatise says earlier, 'If one cannot obtain sin and non-sin, then this is called Śīla-pāramitā (Śīla-pāramitā, perfection of morality)'. Later it asks: 'If a person abandons evil and does good, this is called upholding precepts, why is it said that sin and non-sin are unobtainable?' Now the commentary reverses its meaning to make it easier to understand. Answer: It only quotes that sin is unobtainable. The treatise continues: 'If there is no sin, then there is no non-sin'. If the two sentences below 'with the physical eye' are suspected of quoting other texts, but they have not been found. The treatise also says: 'Furthermore, sentient beings are unobtainable, so the sin of killing is also unobtainable. Since sin is unobtainable, precepts are also unobtainable. Why? Because there is the sin of killing, so there are precepts. If there is no sin of killing, then there are no precepts' (If one understands this meaning, it is called pure upholding of precepts, otherwise it is only worldly blessings. Wouldn't scholars be doubtful when they hear this?). In the criticism, because it is not one's own, it is called reciting words. This name is to obtain real benefits, and one should reflect on oneself. Now, those who study the Vinaya (Vinaya, monastic discipline) mostly use this phrase to criticize other schools, not knowing their own learning, and are also just reciting words. Why is this so? Although you study the Vinaya, where is the practice of the Vinaya? Therefore, it is known that both the Mahayana and Hinayana schools in the degenerate age are learning words. It is truly sad! The character '疏' (shū) is a level tone, fourteen refers to fifteen. There are differences in the division of volumes in different versions of the Tripitaka.

非是筆誤。四分五過亦出增一。即現當兩損自害者喪失世出世善。故臨終悔者苦逼神昏業狀競。現自知前往必非善處。死時恐懼於茲驗矣。不學滅法中十誦十法彼列五法中。以同義類故合明之。文略二種。有比丘下明初五法。上四句即第一法。無慾謂心不希望。但性昏愚不可教耳。又下一句即第二法。彼云。亦不能令他解了。不能下二句即第三法。乃至者略第四。彼云。有說法者不能如法教。斗諍相言也。不樂下即第五上四教授。非法下一戀著喧潰。四中初是所教。二通能所。三四屬能教。又不隨下即次五法初句。即第一下略第二。彼云。不隨忍法隨不忍法(隨情嗔怒)。不敬下是第三法。謂見上乖儀輒生輕傲。令後下即第四彼云。因上座不以法教授故。致令下是第五。彼云。因上座命終故上三局所教。下二通能所。好作下即五怖畏文。彼云。一不修身戒心智無慾鈍根。二與尼相近舍戒還俗。三如來所說甚深修多羅等無憐愍愛樂心。好作等如鈔。四為衣食故舍練若入聚落。五為衣食故多所求覓擾亂(五皆云怖畏者正法將滅故鈔引第三下半)。◎

◎釋集僧篇

案下分題。集僧即目能集。謂作相軌度。通局即召所集。謂約界用人。是則集僧不收通局。通局得兼集僧。此即羯磨篇中三四兩緣合為一篇耳。又解

【現代漢語翻譯】現代漢語譯本：並非筆誤。《四分律》和《五分律》中也提到了類似增一阿含經的內容。指的是現在和未來都會損害自己，喪失世間和出世間的善。所以臨終時後悔的人，會因痛苦逼迫而神志不清，業力景象爭相顯現，自己知道將要前往的地方必定不是善處。死亡時的恐懼就在這裡應驗了。不學習滅法的人，《十誦律》中的十法和他們所列的五法，因為意義相近，所以放在一起解釋。原文省略了兩種情況。『有比丘』以下說明最初的五法。前面四句是第一法，『無慾』是指心中沒有希望，只是天性昏庸愚笨，不可教導罷了。『又下一句』是第二法，他們說：『也不能讓他理解。』『不能』以下的二句是第三法，『乃至者』省略了第四法，他們說：『有說法的人不能如法教導，』就是爭鬥相罵。『不樂』以下是第五法，上面的四種教授，『非法下』指戀著喧鬧潰散。四種教授中，第一種是所教的對象，第二種包括能教和所教，第三和第四屬於能教的人。『又不隨』以下是接下來的五法，第一句是第一法，『即第一下』省略了第二法，他們說：『不隨順忍法，隨順不忍法（隨順情慾嗔怒）。』『不敬』是第三法，指看到上位者行為不合規矩就輕視傲慢。『令後下』是第四法，他們說：『因為上座不以佛法教授，』『致令下』是第五法，他們說：『因為上座命終。』上面三種侷限於所教的對象，下面兩種包括能教和所教。『好作下』是五種怖畏的內容，他們說：『一是不修身、戒、心、智，沒有慾望，根器遲鈍。二是與尼姑親近，捨棄戒律還俗。三是對如來所說的甚深修多羅等沒有憐憫愛樂之心，好作等如鈔。四是爲了衣食的緣故舍棄練若進入村落。五是爲了衣食的緣故多方求取擾亂（五種都說是怖畏，是因為正法將要滅亡，所以鈔本引用了第三種的後半部分）。』 ◎解釋集僧篇按照下面的分題，『集僧』是指能集的人，指的是作法的規範和尺度。『通局』是指召集的範圍，指的是關於界限、作用和人員的約定。這樣看來，『集僧』不包括『通局』，而『通局』可以兼顧『集僧』。這實際上是將羯磨篇中的三種和四種因緣合併爲一篇罷了。另一種解釋是：

【English Translation】 English version: This is not a clerical error. The Dharmaguptaka Vinaya and the Mahīśāsaka Vinaya also mention content similar to the Ekottara Agama. It refers to harming oneself in both the present and the future, losing both worldly and other-worldly good. Therefore, those who regret it at the time of death will be confused due to the pressure of pain, and the scenes of karmic forces will compete to appear, knowing that the place they are going to is definitely not a good place. The fear at the time of death is verified here. Those who do not study the Dharma of Extinction, the ten dharmas in the Daśabhūmika-sūtra and the five dharmas listed by them, are explained together because their meanings are similar. The original text omits two situations. 'There are monks' below describes the first five dharmas. The first four sentences are the first dharma, 'without desire' means that there is no hope in the heart, but the nature is dull and foolish, and cannot be taught. 'The next sentence' is the second dharma, they say: 'Also cannot let him understand.' The two sentences below 'cannot' are the third dharma, 'and so on' omits the fourth dharma, they say: 'There are those who speak the Dharma but cannot teach according to the Dharma,' which is fighting and scolding. 'Not happy' below is the fifth dharma, the above four teachings, 'illegal below' refers to being attached to noisy collapse. Among the four teachings, the first is the object of teaching, the second includes both the able to teach and the taught, and the third and fourth belong to the able to teach. 'And not follow' below are the next five dharmas, the first sentence is the first dharma, 'that is, the first below' omits the second dharma, they say: 'Do not follow the Dharma of forbearance, follow the Dharma of non-forbearance (follow desires and anger).' 'Disrespect' is the third dharma, which refers to despising and arrogance when seeing superiors behaving improperly. 'Let the latter below' is the fourth dharma, they say: 'Because the senior monk does not teach with the Dharma,' 'cause the latter below' is the fifth dharma, they say: 'Because the senior monk died.' The above three are limited to the object of teaching, and the following two include both the able to teach and the taught. 'Good work below' is the content of the five fears, they say: 'One is not cultivating body, precepts, mind, wisdom, without desire, dull roots. The second is to be close to nuns, abandon the precepts and return to secular life. The third is to have no compassion and love for the profound sutras spoken by the Tathagata, etc., good work, etc., such as notes. The fourth is to abandon the practice and enter the village for the sake of clothing and food. The fifth is to seek and disturb in many ways for the sake of clothing and food (all five are said to be fears, because the Dharma is about to perish, so the notes quoted the second half of the third).' ◎ Explanation of the Sangha Gathering Chapter According to the following sub-topics, 'Sangha Gathering' refers to the person who can gather, referring to the norms and standards of the practice. 'General Bureau' refers to the scope of the convocation, referring to the agreement on boundaries, functions, and personnel. In this way, 'Sangha Gathering' does not include 'General Bureau', and 'General Bureau' can take into account 'Sangha Gathering'. This is actually the combination of the three and four causes in the Karma chapter into one chapter. Another explanation is:

。集謂能集。即是軌度。僧屬所集人即下用僧分齊。通局目所集處。即地獄之分齊。並如文中。古記並。云標宗是僧體集僧已下明僧用。此由不識僧體。故此妄判。且業疏廣明僧體。正取四人假用。何嘗以戒為體。用彼決此不攻自破。故今科判迥異前修。標宗止是勸學。集僧已下始明行事。若爾鈔文無處明僧體耶。答此篇下科用僧分齊有文明體。如后所辨。敘意中初句標僧義。僧者通目七位。一二三人雖不秉眾法亦得名僧。以僧假別成從因彰號。不同古記謂簡別人。和者有六。戒見利三名體和。身口意三名相和。又初果已去名理和。所證同故內凡。已還名事和。即六和也。若下反明須集之意。上二句明人非。乖離者總三種別。御下法非。被下事非。法事縱如由人非。故二並不成。故下文含三意。一釋首題。二結篇意。三即分章。示前後中文出說戒揵度。必先設座後方鳴鐘。疏云。由聲告即集床座未施。佇待悽惶非成㢡務。制先定座良在茲也。製法中初緣起。佛言下立制。初列示四相。使下明能打人。不下明打法。三通如后說。吹螺仿上打人。故云亦爾。彼云。沙彌守園人吹。除下簡物。漆毒樹相傳云。恐傷手故上明布薩時。若下明大小食時。住處多者別房散遠故。若下明開許。疏云。此召僧法制非具道者所為。必無二

人。方聽兼助也。明俗打中初引背請戒文。彼明。居士作食持入祇桓打犍槌。諸比丘問。答云。請比丘食耳。乃至下出提舍中。初句出第二戒。彼因居士請佛及一部僧明日食。至晨朝敷座遣使白佛時到(此證唱令)。及下出第四戒。彼云。諸女持食入僧坊打犍槌。與僧分食等中。食下未詳何文。道打中初文出彼十六。佛在舍衛鹿母園中。夏竟受歲。令阿難打之。此是下即阿難語。信鼓者於事則告眾。有期在法則歸心無二。鼓謂擊動發聲名通鐘磬。十誦緣起闕事有八。四段明之。無人下即闕作相。正是今用下並因引。又下即闕作務。及下是闕指授。彼作苦酒中蟲。今言食者改局從通。飲下即闕理眾。佛下明立法。顯上作相比丘為之(又準行水亦通比丘)。下引他文釋名可了。通意中律列八種。第三打地作聲。今略為七。未詳何意。量影者謂克時令集。八中煙影是色餘六是聲。又唱告是情余並非情。亦下示通。此明律不局道意彰通俗。上引諸文證定能打。乃是暗破當時妄執。尼鈔云。今時諸寺僧尼立制。不許沙彌白衣打鐘。此迷教甚矣。梵號中若諸律論。並作犍槌或作犍稚。如字而呼乃是梵言訛轉。唯獨聲論正其音耳。今須音槌為地。又羯磨疏中直云揵地。未見稚字呼為地也。後世無知因茲一誤。至於鈔文前後以及一宗祖

教。凡犍槌字並改為稚。直呼為地。請尋古本寫鈔及大藏經律考之方知其謬。但以稚椎相濫容致妄改。今須依律論並作犍槌。至呼召時自從聲論(或作椎亦爾世有不識梵語。云是打鐘之槌及砧槌等。此又不足議也)。若準尼鈔云。西傳云。時至應臂吒犍槌。臂吒此云打。犍槌此云所打之木。或用檀桐木等彼無鐘磬。故多打木集人。此則與今全乖不可和會。且依鈔疏鐘磬翻之。謂金石二物也(應法師經音義大同尼鈔。然祇桓圖中多明鐘磬。而云彼無者或恐少耳)。音義又云。舊經云揵遲。亦梵言訛轉宜作稚直致反(明知稚字不呼為地。此迷久矣故為辨之)。義設者以前諸教雖令作相尚無倫序。故須酌理安布儀式。而先文后義者。欲彰行事並出正教非是徒然。明鋪設中指集僧法。即今現行軌度圖經。武德七年撰。敘昔中初二句斥時。若下引示。彼第二卷前明五事。后明七法名十二時揵槌。一常會時謂。說恣羯磨講法等集(先從小起至大。二十下稍小。二十一下小小。十下復大。三下共五十四下此似五分三通。但多少有異。準下又名一通耳)。二旦食時(八下謂小食也)。三晝食時(一通同前常會謂中齋也)。四暮投槃時(一通同上如今昏鐘投槃疑是梵語未詳所翻)。五無常(多少隨時。上並常用下七卒緣)。一縣官。二大

【現代漢語翻譯】教。凡『犍槌』(ghanta，召集僧眾的木製或金屬器具)字並改為『稚』。直呼為『地』。請尋古本寫鈔及大藏經律考之，方知其謬。但以『稚』『椎』相濫，容致妄改。今須依律論並作『犍槌』。至呼召時，自從聲論(或作『椎』亦爾，世有不識梵語，云是打鐘之槌及砧槌等，此又不足議也)。若準尼鈔云：『西傳云，時至應臂吒犍槌。臂吒此云打，犍槌此云所打之木，或用檀桐木等，彼無鐘磬，故多打木集人。』此則與今全乖，不可和會。且依鈔疏鐘磬翻之，謂金石二物也(應法師經音義大同尼鈔，然祇桓圖中多明鐘磬，而云彼無者，或恐少耳)。音義又云：『舊經云揵遲，亦梵言訛轉，宜作稚直致反(明知稚字不呼為地，此迷久矣，故為辨之)。』義設者，以前諸教雖令作相，尚無倫序。故須酌理安布儀式，而先文后義者，欲彰行事並出正教，非是徒然。明鋪設中指集僧法，即今現行軌度圖經，武德七年撰。敘昔中初二句斥時，若下引示。彼第二卷前明五事，后明七法名十二時犍槌。一常會時，謂說恣羯磨講法等集(先從小起至大，二十下稍小，二十一下小小，十下復大，三下共五十四下，此似五分三通，但多少有異，準下又名一通耳)。二旦食時(八下謂小食也)。三晝食時(一通同前常會謂中齋也)。四暮投槃時(一通同上，如今昏鐘投槃，疑是梵語未詳所翻)。五無常(多少隨時，上並常用下七卒緣)。一縣官，二大意思是說，『犍槌』這個詞被錯誤地改成了『稚』，並且直接讀作『地』。應該查閱古本和《大藏經》來糾正這個錯誤。因為『稚』和『椎』的混淆，導致了這種錯誤的修改。現在應該按照律論，統一使用『犍槌』。至於呼召的時候，按照聲音來決定(或者用『椎』也可以，有些人不瞭解梵語，認為這是敲鐘的槌子或者砧槌等，這些說法都不值得討論)。如果按照尼鈔的說法：『西方的說法是，時間到了就應該敲擊犍槌。臂吒的意思是敲打，犍槌的意思是被敲打的木頭，或者用檀木、桐木等製作，因為那邊沒有鐘磬，所以多用敲木頭的方式來召集人們。』這和現在的情況完全不符，無法調和。應該按照鈔疏的說法，鐘磬是金石兩種材質的樂器(應法師的經音義和尼鈔大同小異，但是祇桓圖中大多說明了鐘磬，說那邊沒有鐘磬，可能是數量少)。音義又說：『舊經中說揵遲，也是梵語的錯誤轉音，應該寫作稚直致反(明確知道稚字不讀作地，這個錯誤流傳很久了，所以要辨明)。』義設的意思是，以前的各種教義雖然要求製作儀軌，但是還沒有規範的順序。所以需要斟酌道理來安排儀式，先寫文字后寫意義，是爲了彰顯行事並且出自正教，不是徒勞的。說明鋪設中指的是聚集僧眾的方法，就是現在通行的軌度圖經，是武德七年撰寫的。敘述過去的部分，前兩句是批評當時的狀況，下面是引用的內容。那本書的第二卷前面說明了五事，後面說明了七法，叫做十二時犍槌。一是常會時，指的是說戒、羯磨、講法等集會(先從小到大，二十下稍小，二十一下小小，十下又大，三下共五十四下，這好像是五分三通，但是數量多少有差異，按照下面的說法又叫做一通)。二是旦食時(八下指的是小食)。三是晝食時(一通，和前面的常會一樣，指的是中齋)。四是暮投槃時(一通，和上面一樣，現在黃昏敲鐘投槃，懷疑是梵語，沒有詳細翻譯)。五是無常(數量多少隨時變化，上面都是常用的，下面七種是突然發生的)。一是縣官，二是大

【English Translation】 Teachings. All instances of the word 『Ghanta』 (犍槌) (a wooden or metal instrument used to summon the Sangha) are changed to 『Zhi』 (稚). It is directly pronounced as 『Di』 (地). Please consult ancient texts and the Tripitaka to understand the error. However, due to the confusion between 『Zhi』 (稚) and 『Chui』 (椎), erroneous modifications have occurred. Now, according to the Vinaya and treatises, it should be 『Ghanta』 (犍槌). As for summoning, follow the sound (or use 『Chui』 (椎) as well; some do not understand Sanskrit and say it is a mallet for striking bells or an anvil mallet, which is not worth discussing). According to the Bhikshuni Vinaya commentary: 『It is said in the West that when the time comes, one should strike the Bheta Ghanta (臂吒犍槌). Bheta (臂吒) means to strike, and Ghanta (犍槌) means the wood that is struck, or it is made of sandalwood or paulownia wood, etc. They do not have bells and chimes there, so they mostly strike wood to gather people.』 This is completely different from the present situation and cannot be reconciled. Moreover, according to the commentary, bells and chimes are translated as metal and stone instruments (Master Yingfa's commentary on sutra sounds and meanings is largely the same as the Bhikshuni Vinaya commentary, but the Jetavana diagram mostly clarifies bells and chimes, and saying that they do not have them there may be due to their scarcity). The commentary on sounds and meanings also says: 『The old sutras say Khandaci (揵遲), which is also a corrupted transliteration of Sanskrit and should be written as Zhi Zhi Zhi Fan (稚直致反) (clearly knowing that the character Zhi (稚) is not pronounced as Di (地), this confusion has been around for a long time, so it needs to be clarified).』 The meaning of 『Yi She』 (義設) is that although previous teachings required the creation of rituals, there was no proper order. Therefore, it is necessary to carefully consider the principles to arrange the rituals, and writing the text before the meaning is to highlight the practice and come from the correct teachings, not in vain. Explaining the arrangement refers to the method of gathering the Sangha, which is the currently practiced standard diagram, written in the seventh year of the Wude era. The first two sentences in the narrative of the past criticize the situation at the time, and the following is a quotation. The second volume of that book explains the five matters first, and then the seven dharmas, called the twelve times Ghanta (犍槌). First, the time of regular meetings, referring to gatherings for reciting precepts, Karma (羯磨), lecturing on the Dharma, etc. (starting from small to large, twenty strikes are slightly smaller, twenty-one strikes are very small, ten strikes are large again, three strikes total fifty-four strikes, which seems like five parts and three rounds, but the number varies, according to the following it is also called one round). Second, the time for morning food (eight strikes refer to a small meal). Third, the time for midday food (one round, the same as the previous regular meeting, referring to the midday meal). Fourth, the time for evening Patra (投槃) (one round, the same as above, now the evening bell Patra (投槃), suspected to be Sanskrit, not translated in detail). Fifth, impermanence (the number varies depending on the time, the above are all commonly used, the following seven are sudden causes). First, the county official, second, the great

火。三大水。四賊盜(此四並隨時)。五會沙彌(三下)。六會優婆塞(二下)。七呼私兒(一下)。科要即十二時。節解即打數。解猶段也。但下明不行所以。事非深奧故易不知法制則難。量時法者不定打數。此法至要。必在智者斟酌而用。三通中非謂單三下也。始終共四十下。生下二句明初十下。圖經云。執杵定心虛楷十下。尼鈔云。不得大打驚動眾心。漸稀下明中間二十七下。希疏也。乃下示后三下。即目此三名為三通。圖經云。集三乘也(今時眾法講說宜準此式。頗得其中)。長打中初明佛世本無。後下二句示滅後緣起。如下所引。其下正明打法。接前四十增兩四十。共百二十。初明第二四十下指生起。同前者謂虛揩漸大共十八下。中間四槌十九至二十二。此救四惡趣苦。地獄餓鬼畜生修羅次第配之。如是下從二十三已去後十八下。斂謂收聲穊密也。方下明第三四十下。指同前者亦有少異。從三十六去打三下名三通。末後二下名息槌。圖經云。念三寶存五眾。眾各八輩故以四十為差。三道乘之則百二十為節(八輩謂四果四向。三道謂三乘)。指出中經律即如前引。非出一處故云參校。亦下此指當時。今亦多有。立誓中初標勸徴驗也。應下示威儀。我下出誓詞。上明生善。又下即滅惡。余更隨時不必專此。顯功

【現代漢語翻譯】現代漢語譯本火：指火災。三大水：指水災。四賊盜（此四並隨時）：指四種盜竊行為，會隨時發生。五會沙彌（三下）：指五次集會沙彌，每次敲三下。六會優婆塞（二下）：指六次集會優婆塞，每次敲二下。七呼私兒（一下）：指七次呼喚私兒，每次敲一下。科要即十二時：科要指的是十二時辰。節解即打數：節解指的是敲打的次數。解猶段也：解的意思是段落。但下明不行所以：下面說明不實行的原因。事非深奧故易：事情並不深奧所以容易理解。不知法制則難：不瞭解法制就難以理解。量時法者不定打數：衡量時間的方法是不固定敲打次數。此法至要：這個方法非常重要。必在智者斟酌而用：必須由有智慧的人斟酌使用。三通中非謂單三下也：三通中不是指單獨敲三下。始終共四十下：從開始到結束一共敲四十下。生下二句明初十下：'生下'兩句說明最初的十下。圖經云。執杵定心虛楷十下：《圖經》說，拿著杵穩定心神，虛空敲擊十下。尼鈔云。不得大打驚動眾心：《尼鈔》說，不能大聲敲打，驚動大眾的心。漸稀下明中間二十七下：'漸稀'下面說明中間的二十七下。希疏也：意思是稀疏。乃下示后三下：'乃'下面指示後面的三下。即目此三名為三通：就是把這三下叫做三通。圖經云。集三乘也（今時眾法講說宜準此式。頗得其中）：《圖經》說，聚集三乘（現在大眾講法宜按照這個方式，頗能得到其中的要領）。長打中初明佛世本無：長打中首先說明佛陀在世時本來沒有。後下二句示滅後緣起：後面的兩句指示佛陀滅度后因緣而起。如下所引：如下面所引用的。其下正明打法：下面正式說明敲打的方法。接前四十增兩四十：接著前面的四十下，增加兩個四十下。共百二十：總共一百二十下。初明第二四十下指生起：首先說明第二個四十下指的是生起。同前者謂虛揩漸大共十八下：和前面一樣，虛空敲擊逐漸加大，一共十八下。中間四槌十九至二十二：中間四槌，從第十九下到第二十二下。此救四惡趣苦：這是爲了救度四惡趣的痛苦。地獄餓鬼畜生修羅次第配之：地獄、餓鬼、畜生、修羅依次對應。如是下從二十三已去後十八下：像這樣，從第二十三下開始，後面的十八下。斂謂收聲穊密也：'斂'的意思是收斂聲音，變得緊密。方下明第三四十下：'方'下面說明第三個四十下。指同前者亦有少異：指的是和前面一樣，也有少許不同。從三十六去打三下名三通：從第三十六下開始，敲三下叫做三通。末後二下名息槌：最後兩下叫做息槌。圖經云。念三寶存五眾。眾各八輩故以四十為差。三道乘之則百二十為節（八輩謂四果四向。三道謂三乘）：《圖經》說，唸誦三寶，存在五眾，大眾各有八輩，所以用四十作為差別。三道乘以它，就是一百二十為一節（八輩指四果四向，三道指三乘）。指出中經律即如前引：指出其中的經律就像前面引用的。非出一處故云參校：不是出自一處，所以說是參考校對。亦下此指當時：'亦'下面指的是當時。今亦多有：現在也有很多。立誓中初標勸徴驗也：立誓中首先標明勸勉和徵驗。應下儀：應該按照下面的儀式。我下出誓詞：'我'下面是誓詞。上明生善：上面說明產生善。又下即滅惡：'又'下面就是滅除惡。余更隨時不必專此：其餘的可以隨時變化，不必專門按照這個。顯功：顯示功德。

【English Translation】 English version Fire: Refers to fire disasters. Three Great Waters: Refers to water disasters. Four Thieves (these four occur at any time): Refers to four types of theft that can occur at any time. Five Assemblies of Sramaneras (three strikes each): Refers to five assemblies of Sramaneras, each with three strikes. Six Assemblies of Upasakas (two strikes each): Refers to six assemblies of Upasakas, each with two strikes. Seven Calls to the Private One (one strike each): Refers to seven calls to the private one, each with one strike. Key Points are the Twelve Divisions of the Day: 'Key points' refers to the twelve divisions of the day. Sectional Explanation is the Number of Strikes: 'Sectional explanation' refers to the number of strikes. 'Explanation' means 'Section': 'Explanation' means 'section' or 'paragraph'. But below explains the reason for not practicing: The following explains the reason for not implementing it. The matter is not profound, so it is easy: The matter is not profound, so it is easy to understand. If one does not know the rules, it is difficult: If one does not understand the rules and regulations, it is difficult to understand. The method of measuring time does not fix the number of strikes: The method of measuring time does not fix the number of strikes. This method is essential: This method is very important. It must be used with discretion by the wise: It must be used with discretion by the wise. 'Three Communications' does not mean just three strikes: 'Three Communications' does not mean just three strikes. From beginning to end, there are forty strikes in total: From beginning to end, there are forty strikes in total. The two sentences below 'birth' explain the initial ten strikes: The two sentences below 'birth' explain the initial ten strikes. The Illustrated Sutra says: Holding the pestle, steady the mind, and strike the void ten times: The Illustrated Sutra says: 'Holding the pestle, steady the mind, and strike the void ten times.' The Nun's Commentary says: Do not strike loudly, disturbing the minds of the assembly: The Nun's Commentary says: 'Do not strike loudly, disturbing the minds of the assembly.' The 'gradually sparse' below explains the middle twenty-seven strikes: The 'gradually sparse' below explains the middle twenty-seven strikes. Meaning sparse: Meaning sparse. The 'then' below indicates the last three strikes: The 'then' below indicates the last three strikes. These three are called the Three Communications: These three are called the Three Communications. The Illustrated Sutra says: Gathering the Three Vehicles (nowadays, lectures on Dharma should follow this pattern, which captures the essence): The Illustrated Sutra says: 'Gathering the Three Vehicles' (nowadays, lectures on Dharma should follow this pattern, which captures the essence). In the long strike, it is first stated that it did not exist in the Buddha's time: In the long strike, it is first stated that it did not exist in the Buddha's time. The two sentences below indicate the arising after the extinction: The two sentences below indicate the arising after the extinction. As quoted below: As quoted below. The following explains the method of striking: The following explains the method of striking. Following the previous forty, add two forties: Following the previous forty, add two forties. A total of one hundred and twenty: A total of one hundred and twenty. First, explain that the second forty refers to arising: First, explain that the second forty refers to arising. Similar to the previous, it means striking the void gradually louder, a total of eighteen strikes: Similar to the previous, it means striking the void gradually louder, a total of eighteen strikes. The middle four strikes are from nineteen to twenty-two: The middle four strikes are from nineteen to twenty-two. This is to save the suffering of the four evil realms: This is to save the suffering of the four evil realms. Hell, hungry ghosts, animals, and asuras are assigned in order: Hell, hungry ghosts, animals, and asuras are assigned in order. Thus, from twenty-three onwards, the last eighteen strikes: Thus, from twenty-three onwards, the last eighteen strikes. 'Contraction' means to collect the sound, making it dense and close: 'Contraction' means to collect the sound, making it dense and close. The 'direction' below explains the third forty strikes: The 'direction' below explains the third forty strikes. Referring to the same as the previous, but with slight differences: Referring to the same as the previous, but with slight differences. From thirty-six onwards, striking three times is called the Three Communications: From thirty-six onwards, striking three times is called the Three Communications. The last two strikes are called the Resting Strikes: The last two strikes are called the Resting Strikes. The Illustrated Sutra says: Recite the Three Jewels, preserve the Five Assemblies. Each assembly has eight categories, so forty is used as the difference. Multiplying the Three Paths by it gives one hundred and twenty as a section (the eight categories refer to the four fruits and four paths, the three paths refer to the Three Vehicles): The Illustrated Sutra says: 'Recite the Three Jewels, preserve the Five Assemblies. Each assembly has eight categories, so forty is used as the difference. Multiplying the Three Paths by it gives one hundred and twenty as a section' (the eight categories refer to the four fruits and four paths, the three paths refer to the Three Vehicles). Pointing out that the sutras and vinaya are as quoted before: Pointing out that the sutras and vinaya are as quoted before. It is not from one place, so it is called reference and collation: It is not from one place, so it is called reference and collation. The 'also' below refers to that time: The 'also' below refers to that time. There are many even now: There are many even now. In making vows, first indicate encouragement and verification: In making vows, first indicate encouragement and verification. Should follow the following ceremony: Should follow the following ceremony. The 'I' below is the vow: The 'I' below is the vow. The above explains generating good: The above explains generating good. The 'also' below is to eliminate evil: The 'also' below is to eliminate evil. The rest can be changed at any time, and it is not necessary to follow this specifically: The rest can be changed at any time, and it is not necessary to follow this specifically. Manifesting merit: Manifesting merit.

中初引傳。罽膩吒王即月氏(音支)國主與安息國王戰殺九億人。尋生悔心於馬鳴所。鳴為說法令其重罪得輕。尚受是報。隨生下彼云。須臾之間頭滿大海。若聞下彼因羅漢為僧維那。依時打鐘功加於彼。后受彼白即為長打。過七日已受苦即畢。即下引經會傳。初正引此下顯意。因緣者疏云。罪者遇善為因。打者發願為緣。故得聲傳苦滅自然感應。今文語簡可用彼釋。召謂如相呼召。亡猶失也。餘下引現事合經。即智興律師初依首師講會。大業五年仲冬次掌維那。時至鐘所役奉倍勤寺。僧有兄從帝南幸江都中路亡歿。初無兇告忽通夢于妻曰。吾不幸病死生於地獄受苦叵言。今月初一日蒙禪定寺智興鳴鐘響震地獄。同受苦者一時解脫今生樂處。思報其恩。可具絹十匹奉之並陳吾意。睡覺告人。初無信者。尋又重夢。后經旬日兇問奄至恰與夢同。乃奉絹與之而與並施大眾。有問其故。興曰。余無他術。因見付法藏傳及阿含經鐘聲功德敬遵此轍。苦力行之每至冬登樓。寒風切肉僧給皮袖。余自勵意露手捉之。掌中凝血不以為辭。又始願諸賢聖同入道場。次愿諸惡趣俱時離苦等眾伏其言(所謂斂念者也)。貞觀六年季春卒。此即祖師目睹故著之為傳。今時新學忽為小事多不存誠。請詳上諸文。冀因斯一悟或次掌維那。準上威儀

【現代漢語翻譯】現代漢語譯本：中初引傳。《罽膩吒（Kanishka）王》，即月氏（Yuezhi）國主，與安息國王作戰，殺死了九億人。不久之後，他心生悔意，去馬鳴（Ashvaghosa）處尋求開解。馬鳴為他說法，使他的重罪得以減輕，但仍然要承受相應的報應。他隨即便墮入地獄，在很短的時間內，他的頭顱就充滿了整個大海。如果聽到地獄之下有阿羅漢擔任僧團的維那（監寺），按照時辰敲鐘，那麼功德就會加持於他。後來，他得到解脫，隨即被長久地敲打。過了七天，他所受的苦難就結束了。這以下引用了經會傳的說法。最初是正式引用，以下是爲了顯明其意義。因緣方面，疏文中說：『罪人遇到善行是因，敲鐘者發願是緣。』因此，鐘聲傳達，苦難消滅，這是自然而然的感應。現在的文字簡略，可以用疏文來解釋。召，就像互相呼喚一樣。亡，就是失去。以下引用了現實事例來與經文相合。智興律師最初跟隨首師講經說法，在大業五年仲冬時節，依次掌管維那的職務。當時他到鐘樓，盡心盡力地為寺廟服務。寺廟裡有個僧人的哥哥跟隨皇帝南下到江都，在中途去世了。最初沒有任何兇訊傳來，忽然他的妻子夢見丈夫說：『我不幸病死，墮入地獄，所受的苦難難以言說。今天月初一日，蒙禪定寺的智興敲鐘，鐘聲震動地獄，所有一同受苦的人都一時解脫，轉生到快樂的地方。我想要報答他的恩情，你可以準備絹十匹送給他，並轉達我的意思。』醒來后，她告訴了別人，但最初沒有人相信。不久之後，她又做了同樣的夢。過了十天，兇訊傳來，與夢境完全相同。於是她就將絹送給了智興，並與大眾一起佈施。有人問他緣故，智興說：『我沒有其他法術，因為看到《付法藏傳》和《阿含經》中記載了鐘聲的功德，所以恭敬地遵循這些記載。我努力地去做，每到冬天就登上鐘樓，寒風刺骨，僧人給我皮袖。我自我勉勵，露出雙手敲鐘，掌中凝結成血也不推辭。我又發願諸位賢聖一同進入道場，其次愿諸惡趣眾生同時脫離苦難。』大家都信服他的話（這就是所謂的收斂心念）。貞觀六年季春，智興律師去世。這是祖師親眼所見，所以寫成傳記。現在的新學之人，即使是小事也多不存誠。請詳細閱讀以上這些文字，希望因此而有所領悟，或者依次掌管維那的職務，遵循以上的威儀。

【English Translation】 English version: The Middle Section Initially Cites a Biography. King Kanishka (罽膩吒王), the ruler of the Yuezhi (月氏) kingdom, fought with the king of Parthia (安息) and killed nine hundred million people. Soon after, he felt remorse and sought guidance from Ashvaghosa (馬鳴). Ashvaghosa preached to him, lessening his severe sins, but he still had to bear the consequences. He was then born into hell, and in a short time, his head filled the entire ocean. If, below the hell, an Arhat (羅漢) served as the Vina (維那, supervisor of monks) of the Sangha (僧, monastic community), striking the bell according to the proper time, the merit would accrue to him. Later, he was liberated and was then struck for a long time. After seven days, his suffering ended. The following quotes from the Sutra and Biography. The initial formal citation below clarifies the meaning. Regarding cause and condition, the commentary states: 'A sinner encountering good deeds is the cause, and the bell-ringer's vow is the condition.' Therefore, the sound of the bell transmits, suffering ceases, and this is a natural response. The current text is concise and can be explained using the commentary. 'Summoning' is like calling out to each other. 'Loss' means to lose. The following cites a real-life event to align with the Sutra. Initially, Lawyer Zhixing (智興律師) followed Master Shou (首師) in lecturing and preaching. In the middle of winter in the fifth year of the Daye era (大業五年), he successively took charge of the Vina position. At that time, he went to the bell tower, diligently serving the temple. A monk in the temple had an elder brother who followed the Emperor south to Jiangdu (江都) and died on the way. Initially, there was no news of misfortune, but suddenly his wife dreamed that her husband said: 'I unfortunately died of illness and was born into hell, suffering unspeakable torment. On the first day of this month, thanks to Zhixing of Chanding Temple (禪定寺) striking the bell, the sound shook hell, and all those suffering together were liberated at once and reborn in a happy place. I want to repay his kindness. You can prepare ten bolts of silk and offer them to him, and convey my intentions.' Upon waking up, she told others, but initially no one believed her. Soon after, she had the same dream again. After ten days, news of the misfortune arrived, exactly matching the dream. So she offered the silk to Zhixing and donated it to the Sangha. Someone asked him the reason, and Zhixing said: 'I have no other skills. Because I saw the merit of the bell sound recorded in the Fu Fa Zang Zhuan (付法藏傳, Transmission of the Dharma Treasury) and the Agama Sutra (阿含經), I respectfully followed these records. I diligently practiced it, and every winter I climbed the bell tower. The cold wind cut through my flesh, and the monks gave me leather sleeves. I encouraged myself, exposing my hands to strike the bell, and I did not consider it a problem even when blood congealed in my palms. I also vowed that all the virtuous sages would enter the Dharma assembly together, and secondly, I vowed that all beings in the evil realms would simultaneously be liberated from suffering.' Everyone was convinced by his words (this is what is meant by collecting one's thoughts). In the late spring of the sixth year of the Zhenguan era (貞觀六年), Lawyer Zhixing passed away. This is what the Patriarch personally witnessed, so he wrote it as a biography. Nowadays, new learners often lack sincerity even in small matters. Please read the above texts in detail, hoping to gain some understanding from them, or successively take charge of the Vina position, following the above decorum.

仍須重誓。則拔苦與樂成大行也。斥濫中初二句引濫斥妄。彼謂比丘使人打鐘須云知鐘。是為凈語。若直云打鐘名不凈語。諸下二句約教顯非。文舉經論言略于律。打如前引四五十律。擊如阿含。檛出智論。知下以理難破。前明打鐘能教所教俱通道俗。然知凈語能不通俗所不通道。事非相例故用難之。知凈不通俗者能教局道也。鐘則不爾。通彼俗士使人打。故及自為者所教局俗也。鐘亦不爾。通彼比丘受教自打。故早下勸勉。疏云。知鐘之言雖非巨害。然是知法者之大忌(古記妄解。以疏對照曲而釋之)。第二辨來處總標通局。分科云分齊者何耶。答通謂體同局謂相別。同則略分別須委示。從局標名故言分齊。下科用人例亦同此。問通局何相。答一處二人。言處者作法自然二界。是通作法有三。自然分六。則為局也。人中別人及僧二位為通。別有三階僧分四種。故為局也。語冠首題。一篇綱要略知條目。始可尋文。標示中制意開緣。下篇既顯不可兩繁。故指如后。以類相從此之謂矣。作法三者場及大小然有。場四集。雖兼大界正意明場。又集僧約事有通有別。通謂說恣內外俱集。別即余法隨界各行。今文兩界並從別論。問如通集中場上不來犯別眾否。答法成得罪不妨異界無別眾過。問小界說恣有通集否。答本由說恣。

【現代漢語翻譯】仍須重誓，則拔苦與樂成大行也。斥濫中初二句引濫斥妄。彼謂比丘使人打鐘須云『知鐘』（知道鐘聲），是為凈語。若直云『打鐘』名不凈語。諸下二句約教顯非。文舉經論言略于律。打如前引四五十律。擊如阿含（Agama）。檛出智論。知下以理難破。前明打鐘能教所教俱通道俗。然知凈語能不通俗所不通道。事非相例故用難之。知凈不通俗者能教局道也。鐘則不爾。通彼俗士使人打。故及自為者所教局俗也。鐘亦不爾。通彼比丘受教自打。故早下勸勉。疏云：『知鐘之言雖非巨害，然是知法者之大忌』（古記妄解，以疏對照曲而釋之）。第二辨來處總標通局。分科云分齊者何耶？答：通謂體同，局謂相別。同則略，分別須委示。從局標名故言分齊。下科用人例亦同此。問：通局何相？答：一處二人。言處者，作法自然二界。是通作法有三，自然分六，則為局也。人中別人及僧二位為通。別有三階，僧分四種，故為局也。語冠首題，一篇綱要略知條目，始可尋文。標示中制意開緣。下篇既顯不可兩繁，故指如后。以類相從此之謂矣。作法三者，場及大小然有。場四集，雖兼大界正意明場。又集僧約事有通有別。通謂說恣內外俱集。別即余法隨界各行。今文兩界並從別論。問：如通集中場上不來犯別眾否？答：法成得罪不妨異界無別眾過。問：小界說恣有通集否？答：本由說恣。

【English Translation】 Still, a heavy oath is needed, then relieving suffering and giving joy becomes a great practice. The first two sentences in 'Reprimanding Abuse' cite and reprimand falsehoods. They say that when a Bhikkhu (Buddhist monk) asks someone to strike the bell, he must say 'Know the bell' (understand the sound of the bell), this is pure speech. If he directly says 'Strike the bell,' it is called impure speech. The two sentences below explain the non-essence according to the teachings. The text cites scriptures and treatises, which are briefer than the Vinaya (monastic rules). 'Strike' is as cited in the previous forty or fifty Vinaya. 'Hit' is as in the Agama (collection of early Buddhist texts). 'Beat' comes from the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom). 'Know' is refuted below with reason. The previous explanation clarifies that striking the bell, both the teacher and the taught, are common to both laity and clergy. However, 'knowing' pure speech cannot be common to laity and does not extend to the laity. The matters are not analogous, therefore it is used to challenge it. 'Knowing' pure speech does not extend to the laity because the teacher is limited to the clergy. The bell is not like this; it is common for laymen to ask people to strike it. Therefore, those who do it themselves, the taught are limited to the laity. The bell is also not like this; it is common for Bhikkhus to receive instruction and strike it themselves. Therefore, the following encourages diligence. The commentary says: 'The words 'Know the bell' although not a great harm, are a great taboo for those who know the Dharma (Buddhist teachings)' (Ancient records misunderstand, using the commentary to interpret it distortedly). Secondly, distinguishing the source generally indicates the common and the specific. Dividing the sections asks: 'What are the distinctions?' The answer is: 'Common means the essence is the same, specific means the characteristics are different. If they are the same, it is brief; if they are different, it must be shown in detail.' Naming from the specific, therefore it is called distinctions. The following section uses the example of people, and it is the same. The question is: 'What are the characteristics of the common and the specific?' The answer is: 'One place, two people.' 'Place' refers to the two boundaries of formal acts and natural boundaries. It is common that there are three formal acts, and six natural divisions, therefore it is specific. Among people, the two positions of individuals and the Sangha (Buddhist monastic community) are common. There are three levels for individuals and four types for the Sangha, therefore it is specific. The words crown the beginning of the topic, a summary of the entire chapter, briefly knowing the items, then one can search the text. The indication in the middle establishes the intention to open up conditions. Since the following chapter is clear, it cannot be doubly cumbersome, therefore it points to the following. This is called following the analogy. The three formal acts are the site, the small boundary, and the great boundary. The site has four assemblies, although it includes the great boundary, the main intention is to clarify the site. Also, the Sangha assembly has common and specific matters. Common means that when declaring intention, both inside and outside gather. Specific means that other Dharma (teachings) are practiced according to each boundary. This text discusses both boundaries from the specific perspective. The question is: 'If one does not come to the site in the common assembly, does one violate the separate assembly?' The answer is: 'The Dharma (teachings) is established, committing an offense does not prevent different boundaries from having no separate assembly offense.' The question is: 'Does the small boundary have a common assembly when declaring intention?' The answer is: 'It originates from declaring intention.'

開結遮訶。是則三小唯有別集。次明自然。初科分二。初示相。四中聚蘭各二則為六相。皆下釋名對彼作法緣構成。故當下標所出。問所以當律都不立者。答止是闕略義必具之。準三小界明指集處。疏云。雖當部中無自然界異處下道。即是誠文道是一界下是蘭若。今言無者或非明文。或無分齊故也。初明聚落可分別中準疏分二。謂僧則在無易委(人可分別)。聚亦周院可悉(處可分別)。尼鈔云。城外村坊邊夷城邑人民稀鮮可得分別。故應作四句。初人處俱可分則依此相。二人處俱不可分如後步量。三人可處不可。四處可人不可並依後集。故知。此相必須具二。文引十誦二十二卷。彼因比丘問佛。初至結界即引問詞。彼接云。爾時界應幾許。言無僧坊者人可分也。聚落即處可分。隨下是佛答。謂隨處廣狹即是界限。注行來處見四十七。故云下文。此下先以義決。分齊即同勢分。顯非聚落界體。意不取之故業疏云。縱彼文中齊行來處。此制通攝恐妨界內。必作法時身在門外。亦得兩成等。四分下次引文決。即盜戒聚落止取四相(一四周墻二柵籬三籬墻不周四四周有屋)。則顯彼此村聚相同。不須遠取。此由他執故特注顯(古記妄解準疏為正)。問中以蘭若處本是空曠。今有僧坊。非蘭非聚集僧難定立問明之。例決中初準

前文。今下比例即指僧坊。便同聚落復是蘭若得同可分。反顯中下文還指四十七。初引文故下反例。無聚落者顯是空迥之處。初起僧坊者此約創起院相未完。先結界者為言。會同中疑。謂聚落乃是民居伽藍相異安得例同。故此會之。言律中者即指盜戒。具出四相如上所引。及后離衣釋伽藍界。更不別列略指如上。故知是同。必下簡濫準不周凈。三邊有相須準聚集。兩面一面還依蘭若。有人迷此謂城邑中院相周匝處並可分別。請觀結界篇中圖相。藍院四周自然四出。即知謬妄不勞攻之。今謂。上明伽藍同可分聚唯局蘭若。不通余處學者詳辨在文皎然。不可分別中分二。初約人明。僧下二約處辨。疏云。或約僧之來去難可知之。或約處所散落不知際域。隨有一種。即歸此收。尼鈔云。中華之處人民繁多不可分。故用下示量。彼因有人問佛種樹法。佛教令七弓種一樹。續後波離問集僧量。即用答之。異眾相見者約兩向作法為言。準下計數。五肘弓一肘尺。八弓長九尺。七九共成六丈三尺。六尺為步。一間計十步半。如是合之。不同下破古。疏云。昔云七十三步半者錯算七間也。或執舊云。樹限兩頭各有勢分。又云。周圓種樹。又改僧祇為八樹字。余廣如彼。下指義鈔即刪繁意彼文已亡。意如前示。古記不知所以例云指誤。假

令是誤一處可爾。況此上卷凡十餘處指廣如彼。檢彼並無豈皆誤耶。誣聖辱祖不慮招殃。引誤後生何可窮也。次明蘭若。上略阿字亦云阿練若。即空靜處有六不同。恐名相濫故先標簡。六中寄衣即三十恐怖離衣戒。僧界有二。如此所明。難事即提舍末戒。余可知。無難中初示不定。疏云。諸部皆云一拘盧舍。而互說不定。大則二千弓弓長五肘(出僧祇計十里)。小則五百弓弓長四肘(出十誦計六百步為二里)。注引了疏翻同本律。然鼓有大小。聲有遠近。亦不可準。雜下明今取。彼經云一拘屢奢。注云秦言五里。有難中初引文示。言于外者謂訶法人不同界也。計下示數。百九十六肘總三十五丈二尺八寸。三十丈為五十步。四丈八尺為八步。所餘如數。問何名有難。答昔人但云惡比丘作留難。故多妄解。今須簡定。此謂本界得訶之人心不同忍。故來訶法令事不成故名難耳。即善見云不同意者。豈不明乎(有以鄰寺難集而名有難謬矣)。問有難一種何法用之。答此局三小不通余法。故知。有難從三小得名。疏釋三小集僧文云。既有難緣不比常途。宜用善見七盤陀集。豈非明據。此是定義。不勞驚惑(有人不肯。請以結界篇中三小對之是非可見。若不爾者有難自然為行何法思之)。道行中二。初引云文出別眾食戒。若論別眾

道行不犯。今云不得者此約停住為言。無別所以至隨相為辨。亦下定量。初句指論通漫。此下引律會釋。問蘭若道行並一拘盧。而大小別者。答蘭若諸部既別宜取其中。道行止出多宗。理同彼律。疏云。部別有由當取十誦是也。水界中初引五分。水中行者謂徒涉也。水灑及處者示界限也。次引善見分三。初定分齊準下離衣勢分。相傳以十三步為定。取下次簡可否。取常流者界相定故。潮水不得者疏云。以乍溢故。若下三明乘船又二。初明下碇。疏云若橦。所以爾者或恐自然界限不定。或結船界相有參差故。不下明繫纜得否可尋。若準善見水中不得結作法界。疏云。此論以水相虛浮體相難識故也。今則約岸分標。義亦可得如結界中。問所以唯六相者。答攝處盡故。問幾事用之。答結法未興唯除說恣。通行余法制后僧事局開結界。心念對首及別眾食並須約界。問用有通局可得聞乎。答有難蘭若唯局三小。自餘五相併通大界。水道二處義無戒場。別眾食中亦止五相。除有難蘭若。問相或相涉何以分之。答聚蘭二種相別易知。道行非二攝。水界通三處。論體中前明分齊。即界體量然。諸家所判廣狹方圓是非異論。故重辨定。不隨別顯故云總論。三種作法大界戒場各隨標相。小界一種隨人多少。自然中可分聚落亦隨四相。同上作

法故云亦無。不可分別標中不同有三。即三問答並有多說。初問前明六十三步。為約四面各取為。約一面取半而兩向共成耶。答中初判定。故下引證此下點示。第二問中正定界體故約兩處秉法設問。答中初科初句刪異說。今下申正解為二。初定量。注中釋疑。此約秉法顯相。恐謂不秉不勞界故。故下引證還即前文既約二處。則知各半明矣。次科初約無人顯體。若下約有人明集。準此六十三步須以二名錶異彼此。此名隨分自然。彼名異界自然。據下亦號限分深防。三中初明深防不問有無。慮有別眾過分倍集。故曰深防。實下示限分。故下引證。此明凡為比丘隨處有界。則知。僧祇七樹不屬一人。證上半減義無差矣。第三問中由古異執。故問以辟之。答文初科上句牒古。彼謂六十三步。但據東西南北四方量之。不約四維故定方也。今下斥非。俗中演算法方五斜七。且約限分自然。四方六十三步四維則剩二十餘步。深防準知方準僧祇。維無所據故此斥之。顯正中初二句立義宗。若下釋定不定。兩相可知。有別界者或是作法或約自然。水陸相侵則隨遠近故也。遮妄中初引彼所據。但云方各不言維。故謂不釋通文意。身面所向者則通一切不局方維也。非下遮簡略音測。文下舉事例難。彼執十誦方。各二字不量四維。故以此並而質之

【現代漢語翻譯】現代漢語譯本『法』的緣故說『亦無』。不可分別標明『中』的不同有三種，即三個問答，並且有很多說法。第一個問題是，前面所說的六十三步，是約四面各取，還是約一面取一半而兩向共同構成呢？回答中首先判定。『故』下引用來證明，『此』下點明指示。第二個問題中，正確定界限的本體，所以約兩處秉持『法』來設問。回答中，首先分科，第一句刪去不同的說法。『今』下申明正確的解釋，分為兩部分。首先確定數量。註釋中解釋疑惑，這是約秉持『法』來顯現相狀。恐怕認為不秉持『法』就不需要劃界，所以『故』下引用來證明，還是前面的文句，既然約兩處，就知道各一半，很明顯。其次分科，首先約無人來顯現本體。『若』下約有人來表明聚集。依照這個，六十三步必須用兩個名稱來表示彼此的差異。這個名稱隨分自然，那個名稱異界自然。『據』下也稱為限分，要嚴加防範。第三個問題中，首先說明嚴加防範，不問有無，考慮到有其他僧眾過度聚集，所以說要嚴加防範。『實』下指示限分。『故』下引用來證明。這說明凡是比丘，隨處都有界限，就知道《僧祇律》中的七棵樹不屬於一個人，證明上半部分的減損意義沒有差別。第三個問題中，由於古人的不同執著，所以提問來駁斥它。回答的文句，首先分科，第一句照錄古人的說法。他們認為六十三步，只是根據東西南北四個方向來測量，不約四維，所以確定是方形。『今』下駁斥這種說法。世俗中的演算法是，方形五，斜形七。且約限分自然，四方六十三步，四維則多出二十多步。嚴加防範，應該知道方形準用《僧祇律》，四維沒有依據，所以駁斥它。顯明正義中，首先兩句樹立義理的宗旨。『若』下解釋確定與不確定，兩種情況可以知道。有別立界限的，或是作法，或是約自然。水陸相侵，則隨遠近。遮止妄說中，首先引用他們所依據的，只說方形，各不言四維，所以認為沒有解釋通文的意義。身面所朝向的，則通一切，不侷限於方維。『非』下遮止簡略的音測。『文』下舉出事例來責難。他們執著《十誦律》方形，各二字，不測量四維，所以用這個並列來質問他們。

【English Translation】 English version Because of 『Dharma』 it is said 『also not』. The differences in the 『middle』 that cannot be distinguished have three types, namely three questions and answers, and there are many explanations. The first question is, regarding the sixty-three steps mentioned earlier, are they taken from each of the four sides, or are they taken as half from one side and jointly formed by two directions? The answer first makes a judgment. 『Therefore』 below is cited to prove it, and 『this』 below points out and indicates. In the second question, the essence of defining the boundary is precisely why the question is posed by upholding the 『Dharma』 in two places. In the answer, first divide the sections, and the first sentence deletes different opinions. 『Now』 below clarifies the correct explanation, divided into two parts. First, determine the quantity. The commentary explains the doubts, which is about manifesting the appearance by upholding the 『Dharma』. Fearing that it might be thought that there is no need to delineate the boundary if the 『Dharma』 is not upheld, 『therefore』 below is cited to prove it, which is still the previous sentence, since it is about two places, it is clear that each is half. Secondly, divide the sections, first revealing the essence by referring to the absence of people. 『If』 below indicates gathering by referring to the presence of people. According to this, the sixty-three steps must use two names to indicate the differences between each other. This name is naturally according to the share, and that name is naturally a different boundary. 『According to』 below, it is also called limited division, which must be strictly guarded against. In the third question, first explain the strict prevention, without asking whether there is or is not, considering that other Sangha members may gather excessively, so it is said to be strictly prevented. 『In reality』 below indicates the limited division. 『Therefore』 below is cited to prove it. This explains that wherever there are Bhikkhus, there are boundaries, and it is known that the seven trees in the 『Sanghika』 do not belong to one person, proving that there is no difference in the meaning of the reduction in the first half. In the third question, due to the different attachments of the ancients, the question is asked to refute it. In the answer, first divide the sections, and the first sentence transcribes the ancient saying. They believe that the sixty-three steps are only measured according to the four directions of east, west, north, and south, not about the four intermediate directions, so it is determined to be square. 『Now』 below refutes this statement. The calculation in the secular world is that the square is five, and the diagonal is seven. And about the limited division is natural, the four sides are sixty-three steps, and the four intermediate directions are more than twenty steps. Strict prevention should know that the square is in accordance with the 『Sanghika』, and the four intermediate directions have no basis, so refute it. In clarifying the correct meaning, first, the two sentences establish the purpose of the righteousness. 『If』 below explains the certainty and uncertainty, and the two situations can be known. Those who have established separate boundaries are either making the Dharma or about nature. If water and land invade each other, then it depends on the distance. In preventing false statements, first cite what they are based on, only saying square, each not mentioning the four intermediate directions, so it is considered that the meaning of the general text is not explained. The direction of the body and face is universal and not limited to the square dimension. 『Not』 below prevents the simplified phonetic measurement. 『Text』 below gives examples to question. They adhere to the 『Ten Recitations Law』 square, each two words, do not measure the four intermediate directions, so use this juxtaposition to question them.

。受戒犍度明弟子法。云若師遣往方面周旋。不得辭設托因緣住。故云隨師也。正解中引文有三。初引五分證不局方。但云身面可決十誦。次引善見證必須圓。言方圓者方指四向。圓即界體。乃下引了論證取四維。然彼是作法今明自然。但量法不殊故得引證。合猶和也。角即四隅。論中正遮取方餘角故。結勸可知。文中但明不可分聚餘四例準。二明用僧明僧義中初句示位。律云。有四種僧。一者四人僧除受戒(白召對問二單白中受一白四)自恣(五德和僧一白)出罪(懺殘一白四)。餘一切羯磨應作(疏云除三單白二白四。自余皆四僧攝)。二者五人僧除中國受戒出罪。三者十人僧除出罪。四者二十人僧一切羯磨應作。泛下示名義。若下簡濫略舉非相。委如足數。文中五句。初句及四並約能秉。次句是所為。第三通能所如對眾問難捨墮受懺。能秉之人即所量故。第四相乖如四儀差互等。上四別示下句總括。通下指廣。言七種者總收眾別也。疏云。對心念法立一人僧。對於對首立眾多人僧(二三人也)。對於眾法立四人僧。又云。莫不弘秉通號僧焉(舊云僧簡別者謬矣)。下指義鈔文逸(舊云檢彼無文非也)。業疏總義中廣明體相。非可卒示須學方知。即下羯磨篇亦明七位法事如非。尋之可領。別列中別位易解略而不明

。此篇集僧且據大眾。初四人者疏云。僧雖有四體相分二。初一為體非四不名為僧。后隨事分故有三別。文中且舉說結。其實百三十四法中除上五種。余並四人作之。五人中初示本宗。邊受二法教授白召。戒師對問自恣白和。唯此三白是五人用。若約僧體四人能辦。但由事緣相假非五。不成故四外加一為五人僧。邊受白四還四人攝。若下次取他部。本宗受懺亦止四人。今依祇律加入五中。彼云。五眾羯磨者自恣邊受一切尼薩耆是也。十人者疏云。中國僧多前受生慢。故倍前五為十人僧。二十人者二篇鄰重犯。悔情浮故倍中受。為二十人僧準疏。問曰。受開邊五。例準出罪亦應開十。答受是生善開之有益。出罪滅惡開則增過。余廣如彼。體用中初句通括四位。若下別示僧體。初明體通。今下明用別。上即依律略示僧體。律本但有約數明體。謂一人眾多人四人也。若取假用乃準成論詳今文意。雖非正辦四人實辦非體。而何則顯古記指前標宗。為僧體者誤矣。簡凈穢中初文自行取凈。唯約自知微有所犯悔已同法。不爾必約三根檢勘清濁。清可預數濁必擯治。根不外彰亦容參預故也。次科簡凈中初三句簡定文略自恣。以下釋成。初釋說戒。上句制能說下句制所聽。后釋懺罪。上句制能懺下句制所受。問一切羯磨生善滅惡二門。

【現代漢語翻譯】此篇集合僧眾且依據大眾的意見。最初的四人，疏文中解釋說：『僧眾雖然有四種形體上的區分，但實際上，最初的一人是僧眾的本體，沒有四人就不能稱為僧眾。』後來隨著事情的需要而有三種區別。文中只舉出『說結』，實際上，在一百三十四種法中，除了上述五種，其餘都由四人來完成。五人中，最初顯示本宗，邊緣受戒兩種法，教授白召。戒師對問自恣白和。只有這三種『白』是五人使用。如果按照僧眾的本體來說，四人就能辦理。但由於事情的因緣相互借用，沒有五人就不能完成，所以四人之外加上一人，成為五人僧。邊緣受戒的『白四』仍然由四人完成。如果下次取用其他部派，本宗接受懺悔也只需要四人。現在依照《祇律》，加入五人之中。其中說：『五眾羯磨』指的是自恣、邊緣受戒和一切尼薩耆。十人，疏文中解釋說：『中國的僧眾大多先前接受生慢，所以倍增之前的五人，成為十人僧。』二十人，二篇鄰近重犯，悔恨之情淺薄，所以倍增中等受戒者，成為二十人僧。按照疏文的解釋。有人問：『接受開邊五人，按照慣例，準許出罪也應該開十人。』回答說：『接受是產生善，開之有益；出罪是滅除惡，開則增加過失。』其餘的詳細內容如彼處所說。體用中，第一句概括了四種地位。如果下面分別顯示僧眾的本體。首先說明本體是共通的。現在說明作用是不同的。上面是依照律略微顯示僧眾的本體。律本只有按照數量來明確本體，即一人、眾多人、四人。如果取用假借，就按照《成論》來詳細說明。現在文中的意思是，雖然不是正式辦理，但實際上是四人辦理，而不是本體。那麼如何才能顯示古記所指的前面標明的宗派，作為僧眾的本體是錯誤的。簡別清凈與不清凈中，第一段文字是自行取凈。只在于自己知道稍微有所觸犯，懺悔后就與法相同。否則必須按照三種根源來檢查勘驗清濁。清凈的可以預先參與，不清凈的必須擯除治理。根源沒有外在顯現的也容許參與。下一個科是簡別清凈，最初三句是簡定文略自恣。以下是解釋說明。首先解釋說戒。上一句是限制能說的人，下一句是限制所聽的人。後面解釋懺罪。上一句是限制能懺悔的人，下一句是限制所接受的人。有人問：『一切羯磨都包含產生善和滅除惡兩種門。』。

【English Translation】 This chapter gathers the Sangha and relies on the opinion of the assembly. Regarding the initial four individuals, the commentary explains: 'Although the Sangha has four kinds of physical distinctions, in reality, the initial one person is the essence of the Sangha; without four people, it cannot be called a Sangha.' Later, according to the needs of the matter, there are three distinctions. The text only mentions 'saying the conclusion (結)', but in reality, among the one hundred and thirty-four Dharmas, except for the above five, the rest are completed by four people. Among the five people, the initial one shows the original school, and the two Dharmas of border reception, teaching and white summoning. The preceptor asks and answers, and the self-determination is white and harmonious. Only these three 'whites' are used by five people. If according to the essence of the Sangha, four people can handle it. However, due to the causes and conditions of the matter, they borrow from each other, and without five people, it cannot be completed, so one person is added outside the four, becoming a Sangha of five people. The 'white four' of border reception is still completed by four people. If the next time other schools are taken, the acceptance of repentance in the original school also only requires four people. Now, according to the 'Sarvastivada Vinaya' (祇律), it is added to the five people. It says: 'The 'karma' of the five assemblies refers to self-determination, border reception, and all 'Nissaggiya Pacittiya' (尼薩耆).' Ten people, the commentary explains: 'Most of the Sangha in China previously accepted arrogance, so the previous five people are doubled, becoming a Sangha of ten people.' Twenty people, two chapters are close to repeated offenses, and the feeling of repentance is shallow, so the intermediate recipients are doubled, becoming a Sangha of twenty people. According to the explanation of the commentary. Someone asked: 'Accepting the five people on the border, according to the usual practice, allowing the expulsion of sin should also open ten people.' The answer is: 'Acceptance is the generation of good, and opening it is beneficial; expulsion of sin is the elimination of evil, and opening it increases faults.' The rest of the details are as stated there. In the essence and function, the first sentence summarizes the four positions. If the essence of the Sangha is shown separately below. First, it is stated that the essence is common. Now it is stated that the function is different. The above is a slight display of the essence of the Sangha according to the precepts. The original precepts only clarify the essence according to the number, that is, one person, many people, and four people. If borrowing is used, it should be explained in detail according to the 'Tattvasiddhi Shastra' (成論). The meaning of the text now is that although it is not formally handled, it is actually handled by four people, not the essence. Then how can it be shown that the sect indicated in the previous mark pointed to by the ancient records is wrong as the essence of the Sangha. In distinguishing between purity and impurity, the first paragraph is self-purification. It only lies in knowing that one has slightly committed an offense, and after repentance, it is the same as the Dharma. Otherwise, it must be checked and verified according to the three roots to determine purity and impurity. The pure can participate in advance, and the impure must be expelled and governed. Those whose roots are not externally manifested are also allowed to participate. The next section is to distinguish purity, and the first three sentences are the simplified text of self-determination. The following is an explanation. First, explain the saying of the precepts. The previous sentence restricts the person who can speak, and the next sentence restricts the person who listens. The latter explains repentance. The previous sentence restricts the person who can repent, and the next sentence restricts the person who is accepted. Someone asked: 'All 'karma' includes the two doors of generating good and eliminating evil.' .

統收如何分之。答如諸悔罪治擯滅諍設諫等法。名為滅惡。已外一切並號生善。昔見下云生善便科此為滅惡。致令後學妄謂說恣同滅惡收。當知。文中具明二種。說戒是生善懺悔屬滅惡。有智考之。幸無混亂。次通穢中初正明。故下引例有二。初律開白停僧殘赴前受戒。二律中有人。受戒已疑和尚犯戒有四句。三句不知皆得。后句知故不得。如次篇具引。薩下引證。問為約所為不知。為能秉互不知。答且論受戒。所為之人不疑微犯方得成法。若論能秉唯據四重。各不相知亦成法事。下篇具委故此指之。

釋足數篇

題云足數足猶滿也。即律中得滿不得滿等如后具引。數有七位。始自一人終至二十。然今多據眾法明之。對首心念同須應法。疏云。一人說戒辦與百千敷教齊等。故可知矣。然下文中多明不足為顯成足。故約堪能以目篇首。眾相者有本作僧相。人即解云。僧翻眾故。今則不然。四例簡辨。其相非一故云眾耳。別眾附者足別相關以類相從故。敘來意中上二句明相生。僧雖已集真偽相參。法假人弘人乖法敗。制令簡練其意可知。若下示二途。初至僧用明體非相足。此為一途。即第三例。必下至僧攝明相乖體凈。此為一途。即初例也。託事于緣並約三業外相為言。以下躡前發后。料簡即下四例。是非約

【現代漢語翻譯】現代漢語譯本：如何區分『統收』（全部收納）？回答是，像諸如懺悔罪過、懲治驅逐、平息爭端、設立勸諫等等方法，都叫做『滅惡』（消除罪惡）。除此之外的一切都叫做『生善』（產生善行）。過去有人見到下文說『生善』，就錯誤地把這裡歸類為『滅惡』，導致後來的學習者錯誤地認為說戒和放縱一樣，都屬於『滅惡』的範疇。應當知道，經文中明確說明了兩種情況：說戒屬於『生善』，懺悔屬於『滅惡』。有智慧的人應該仔細考察，希望不要混淆。接下來，在『通穢』（普遍不清凈）中，首先是正面說明。因此，下面引用的例子有兩個：一是根據戒律，允許比丘暫停僧殘罪，先去接受戒律；二是根據戒律，有人受戒后懷疑和尚犯戒，有四種情況，前三種情況不知道都可以，后一種情況知道就不可以。具體內容在後面的篇章中有詳細引用。『薩下引證』（薩婆多論的引用證明）。問：這是根據所為之人不知道，還是根據能秉持戒律的人互相不知道？答：暫且只討論受戒的情況，所為之人不懷疑細微的過錯，才能成就戒法。如果討論能秉持戒律的人，只根據四重戒（殺盜淫妄），各自不相知，也能成就法事。後面的篇章有詳細說明，所以這裡只是指出來。題為『釋足數篇』，『足數』的『足』，意思是『滿』，也就是戒律中『得滿』（達到圓滿）和『不得滿』（未達到圓滿）等等，具體內容在後面會詳細引用。『數』有七個位次，從一個人開始，到二十個人結束。然而現在大多根據眾法來闡明。對首法和心念法都需要符合戒律。疏文中說：『一個人說戒，其功德和百千人敷教一樣。』由此可知。然而下文大多說明不足的情況，是爲了顯示成就圓滿。所以根據堪能（能夠勝任）來作為篇首的標題。『眾相』，有的版本寫作『僧相』，人們就解釋說，『僧』翻譯過來就是『眾』。現在看來不是這樣，因為情況不止一種，所以說是『眾』。『別眾附者』（屬於別眾的附加情況），是因為別眾之間相互關聯，以類別互相跟隨。敘述來意中，前兩句說明了相生的情況：僧團雖然已經聚集，但真假混雜；法依靠人來弘揚，人如果違背法則法就會衰敗。制定法令來精簡，其中的意思可以明白。『若下示二途』（如果下面顯示兩條途徑），從『初至僧用』（開始到僧團使用），說明了體不是相足，這是第一條途徑，也就是第三個例子。『必下至僧攝』（必定到僧團攝受），說明了相違背體是清凈的，這是第二條途徑，也就是第一個例子。依託事情于因緣，都是根據身口意三業的外在表現來說的。『以下躡前發后』（以下承接前面，啓發後面），料簡（選擇）也就是下面的四個例子，是非的約定。

【English Translation】 English version: How to distinguish 'total inclusion'? The answer is, methods such as repenting of sins, punishing expulsion, settling disputes, and establishing admonitions are called 'eliminating evil'. Everything else is called 'generating good'. In the past, some people saw the following text saying 'generating good' and mistakenly classified this as 'eliminating evil', leading later learners to mistakenly believe that reciting precepts and indulgence are the same, both belonging to the category of 'eliminating evil'. It should be known that the text clearly states two situations: reciting precepts belongs to 'generating good', and repentance belongs to 'eliminating evil'. Wise people should examine it carefully, and hopefully there will be no confusion. Next, in 'universal impurity', the first is a positive explanation. Therefore, there are two examples cited below: First, according to the precepts, a Bhikshu is allowed to suspend Sanghavasesa offense and go to receive the precepts first; second, according to the precepts, someone who has received the precepts suspects that the Upadhyaya has violated the precepts, there are four situations, the first three situations are okay if they don't know, the last situation is not okay if they know. The specific content is quoted in detail in the following chapters. 'Sarvastivada Vinaya's citation proof'. Question: Is this based on the person acting not knowing, or based on the people who can uphold the precepts not knowing each other? Answer: Let's just discuss the situation of receiving precepts for now, the person acting does not doubt minor faults, then the precepts can be accomplished. If discussing the people who can uphold the precepts, only based on the four major prohibitions (killing, stealing, sexual misconduct, and lying), if they do not know each other, the Dharma affairs can also be accomplished. The following chapters have detailed explanations, so it is only pointed out here. The title is 'Explanation of the Number of Sufficient Monks', the 'sufficient' in 'sufficient number' means 'full', that is, 'attaining fullness' and 'not attaining fullness' in the precepts, etc., the specific content will be cited in detail later. 'Number' has seven positions, starting from one person and ending with twenty people. However, now most are explained according to the Dharma of the Sangha. The method of facing each other and the method of mental recitation both need to conform to the precepts. The commentary says: 'One person reciting the precepts has the same merit as thousands of people teaching.' From this, it can be known. However, the following text mostly explains the insufficient situation, in order to show the achievement of fullness. Therefore, the title of the chapter is based on the ability to be competent. 'Various characteristics', some versions are written as 'Sangha characteristics', and people explain that 'Sangha' translates to 'multitude'. It doesn't seem to be the case now, because there is more than one situation, so it is said to be 'various'. 'Those attached to the separate assembly' are because the separate assemblies are related to each other, and follow each other by category. In the narration of the intention, the first two sentences explain the situation of mutual generation: although the Sangha has gathered, the true and the false are mixed; the Dharma relies on people to promote it, and if people violate the Dharma, the Dharma will decline. The enactment of laws to streamline, the meaning of which can be understood. 'If the following shows two paths', from 'the beginning to the Sangha's use', it shows that the substance is not the sufficient characteristic, this is the first path, which is the third example. 'Certainly to the Sangha's acceptance', it shows that the characteristics violate the substance is pure, this is the second path, which is the first example. Relying on things on conditions, are all based on the external manifestations of the three karmas of body, speech, and mind. 'The following connects the previous and inspires the latter', selection is the following four examples, the agreement of right and wrong.

所簡。取捨據僧用。就四例中即前二途開出二例。初句出第四。並體如故第三齣第二。俱體非故舉要為言。初體是相非故舍。第三體非相是故取。第二俱非故舍。第四俱是亦取亦舍。對文可知。二云體境者體謂戒體。境即人境。初例據文中標四分者即瞻波犍度。彼作四句。一得滿不應訶(四羯磨人見第四例)。二不得滿應訶(欲受大戒人開訶。即下沙彌唯此一法)。三不得滿不應訶(二十八人。今鈔取六人體如在初例。二十二人體非在第二例)。四得滿應訶(善比丘也。篇中所簡正取此人。今須分二。一體相俱善。二體乖相善。即第三門併成訶足)。六人名相下文自釋。約義中初科舍戒。文有兩出。一出淫戒二出受法。若受法中更有醉人。注羯磨備引。彼云。受戒舍法內云。睡眠醉狂悉不相領並不成等。今此且引淫戒中文。或因錯解妄加改作。或恐寫脫。顛狂是一人(律文次列痛心痛惱二人。今以顛狂總之)。啞聾顛總為三人。中邊互望為二人。律文甚廣。取要且列九人。謂下示義也。十誦文見五十四。彼先問云。若眾僧睡眠擯一比丘得名擯不。若聞下引彼答詞。聞白成者既知所為。情和已彰故。具二者啞聾兼也。結文寫誤合云十一。然彼實有十二而白衣一人由體非。故摘歸后科余如后解。伽論三人取其異者。同則指

【現代漢語翻譯】現代漢語譯本所簡。取捨依據僧眾的意見。就四種情況中，從前兩種途徑開出兩種情況。第一句出自第四種情況，並體如故；第三句出自第二種情況，俱體非故，這是舉要而言。第一種情況是體是相非，所以捨棄；第三種情況是體非相是，所以選取。第二種情況是俱非，所以捨棄；第四種情況是俱是，亦取亦舍，對照原文可知。二、關於體境，體指的是戒體，境指的是人境。第一種情況依據原文中標註的《四分律》，即瞻波犍度。其中作出四句：一、得到滿足不應呵責（四羯磨人見第四例）；二、不得滿足應呵責（想要受大戒的人開呵責，即下文的沙彌，只有這一種情況）；三、不得滿足不應呵責（二十八人，今鈔取六人，體如在第一例，二十二人體非在第二例）；四、得到滿足應呵責（善比丘也，篇中所簡正取此人，現在需要分為兩種：一體相俱善，二體乖相善，即第三門併成呵足）。六人名相下文自會解釋。關於義理中，第一科是舍戒。文中有兩處提到，一處是淫戒，一處是受法。如果受法中還有醉酒的人，《羯磨》的註釋中詳細引用了，其中說：『受戒舍法內云，睡眠醉狂悉不相領並不成等。』現在這裡只引用淫戒中的文字。或者因為錯誤理解而妄加改動，或者恐怕是抄寫脫漏。顛狂是一個人（律文中依次列出痛心、痛惱二人，現在用顛狂來總括）。啞、聾、顛總共是三人，中邊互相看是二人。律文非常廣泛，取其要點列出九人，這是爲了下文的解釋。十誦文見第五十四卷，其中先問：『如果眾僧睡眠，擯除一個比丘，能稱為擯除嗎？』如果聽到下文引用他的回答，聽到白成，就知道所作所為，情意和合已經彰顯，所以具備兩種情況，啞聾兼具。結論的文字寫錯了，應該說是十一，然而實際上有十二人，而白衣一人因為體非，所以摘歸后科，其餘的如同後面的解釋。《伽論》三人取其不同之處，相同之處則指明。

【English Translation】 English version What is selected is based on the Sangha's (community of monks) opinion on what to accept and reject. Among the four cases, two examples are derived from the first two paths. The first sentence comes from the fourth case, where both the substance (體, tǐ) and appearance (相, xiàng) remain as they are. The third sentence comes from the second case, where both the substance and appearance are not as they should be; this is a summary. In the first case, the substance is correct, but the appearance is not, so it is rejected. In the third case, the substance is not correct, but the appearance is, so it is accepted. In the second case, both are incorrect, so it is rejected. In the fourth case, both are correct, so it is both accepted and rejected, as can be understood by comparing with the original text. 2. Regarding the substance and the circumstance, the substance refers to the precepts (戒體, jiè tǐ), and the circumstance refers to the person and the situation. The first case is based on the Sifenlü (四分律, Sìfēn lǜ) noted in the text, which is the Zhān pó qián dù (瞻波犍度). It makes four statements: 1. If satisfied, one should not rebuke (see the fourth example for the four jiémó (羯磨) people); 2. If not satisfied, one should rebuke (rebuking those who want to receive the great precepts, i.e., the shāmí (沙彌) below, this is the only case); 3. If not satisfied, one should not rebuke (twenty-eight people, now the commentary takes six people, whose substance is like the first example, and twenty-two people whose substance is not like the second example); 4. If satisfied, one should rebuke (good bǐqiū (比丘), this is the person selected in this chapter, now it needs to be divided into two types: one where both the substance and appearance are good, and one where the substance is not good but the appearance is good, which is the third gate and becomes sufficient for rebuke). The names and appearances of the six people will be explained later in the text. Regarding the meaning, the first section is abandoning the precepts. There are two mentions in the text, one is the precept against sexual misconduct, and the other is receiving the Dharma. If there are drunk people in receiving the Dharma, the commentary on the jiémó quotes in detail, saying: 'In receiving the precepts and abandoning the Dharma, it says that sleeping, drunkenness, and madness are not related and do not constitute, etc.' Now, only the text on the precept against sexual misconduct is quoted here. Perhaps due to misunderstanding, it was falsely altered, or perhaps it was a copying error. Madness is one person (the lǜ (律) text lists two people in order: those who are heartbroken and those who are distressed, now madness is used to summarize them). Deaf, mute, and mad are a total of three people, and looking at the middle and the edges are two people. The lǜ text is very extensive, and the key points are listed as nine people, which is for the explanation below. The Shísòng lǜ (十誦律) is found in volume 54, which first asks: 'If the Sangha is sleeping and expels a bǐqiū, can it be called expulsion?' If you hear the following quote of his answer, hearing the white completion, you know what you are doing, and the harmony of feelings has been revealed, so there are two situations, deaf and mute combined. The concluding text is written incorrectly, it should be eleven, but in fact there are twelve people, and one layperson is excluded because the substance is not correct, so it is assigned to the later section, and the rest are like the later explanations. The three people in the Gā lùn (伽論) take their differences, and the similarities are indicated.

前。然彼有轉根人即落第二尼中。故不重引。僧祇前五如后解。互作者四中隨舉一儀作法。餘三成別。則一儀有三歷為十二。疏云。且從四儀即合前九。義加二人。初醉人出受法舍戒中。二自語下四句是一人。即如上引舍戒文也。上二句明自不解。下二句明他不解。是下一句正彰義斷。餘人並有諸部文證。此二獨無理非可足。故名義加非謂祖師自意加之(古記云義加三人將不解之人為不解律人非也。一不識義加。二讀文句破。三不曉癡鈍即不解律人。如下所解及業疏中。已上總三十一人)。初科別解四分。所為中初標以下釋。上明不足所以。文約乞法據攝多種。今分三別。一乞法(處分畜眾求懺等陳詞乞。受日無詞乞)。二不乞直與(如諸差人及治諫等)。三自身作法即是所為(戒師白和捨墮受懺)。為僧量者量謂觀察前人可否。既是自乞豈容自量。制不許足旨在於此。若通下次明入數非法。此之二句語意似重。或恐意別詳之。通難中本律四人。但除三法不得作之(受戒自恣出罪具如前篇)。而不列除受日。則知。四人得作此由當時濫行。復欲盡申所為之義。故問以決之。答中初三句正答同上。文下推不除所以。初明非五人。故下顯攝在四人。律中唯三單白。是五人法自余差人德衣受日等並須五人作。而非五人法故云

【現代漢語翻譯】現代漢語譯本前。然而，那些能夠轉變根性的人，直接就落入第二尼眾之中，所以不再重複引用。（僧祇）前面五種情況如同後面解釋的那樣。（互作者）四種情況中，隨便選擇一種儀式來作法，其餘三種就成為另外的儀式。那麼，一種儀式就有三種經歷，合起來就是十二種。《事鈔》疏中說：『姑且從四種儀式來算，就和前面的九種情況合併，意義上增加了兩個人。』第一種是醉酒的人，在出家受戒、舍戒的情況中。第二種是自言自語以下四句，指的是同一個人，就像上面引用的舍戒文一樣。上面兩句說明自己不理解，下面兩句說明他人不理解。『是下一句正彰義斷』，其餘的人都有各部的文獻可以證明，唯獨這兩種情況沒有道理可以充分說明，所以叫做『義加』，不是說祖師自己隨意增加的（古記說『義加三人』，將不理解的人當作不理解戒律的人，這是不對的。一是不認識『義加』，二是讀文句時理解錯誤，三是不瞭解癡鈍，就是不理解戒律的人，如下面所解釋的以及《業疏》中所說的。以上總共三十一人）。最初科別解釋四分律，『所為中初標以下釋』，上面說明不足的原因。文約乞法，根據攝受多種情況，現在分為三種類別。一是乞法（處分、畜眾、求懺等陳述詞語的乞，受日沒有詞語的乞）。二是不乞求直接給予（如各種差人以及治諫等）。三是自身作法，這就是所為（戒師白和、捨墮受懺）。『為僧量者』，量是說觀察前面的人是否可以。既然是自己乞求，怎麼能自己觀察呢？制定不允許，旨意就在於此。如果通達下次說明入數非法。這兩句話語意好像重複，或許意思不同，詳細考察。通難中，本律是四人，但是除了三種法不得作（受戒、自恣、出罪，具體如前篇），但是沒有列出除了受日，那麼就知道四人可以作這個，這是因為當時濫行，又想盡量申明所為的意義，所以提問來決斷。回答中，前三句正確回答，和上面相同。文下推測不排除的原因，首先說明不是五人，所以在下面顯示包含在四人中。律中只有三單白，是五人法，其餘的差人、德衣、受日等都需要五人來作，而不是五人法，所以說。

【English Translation】 English version Before. However, those who can transform their roots directly fall into the Second Bhikkhuni Sangha, so they are not quoted again. The first five cases in the Saṃghāti (Saṃghikavastu) are explained as in the later explanation. Among the four cases of mutual action, choose one ritual to perform the act, and the remaining three become separate rituals. Then, one ritual has three experiences, which together make twelve. The commentary in the Shichao says: 'Let's calculate from the four rituals, which merges with the previous nine cases, adding two people in meaning.' The first is a drunken person, in the cases of leaving home and receiving precepts, and renouncing precepts. The second is the four sentences from 'speaking to oneself' below, which refer to the same person, just like the renunciation precepts text quoted above. The first two sentences explain that one does not understand oneself, and the next two sentences explain that others do not understand. 'The next sentence clearly states the meaning and judgment.' The rest of the people have textual evidence from various sections, but only these two cases have no reason to fully explain, so it is called 'added in meaning,' not that the patriarch arbitrarily added it himself (the ancient record says 'added three people in meaning,' treating those who do not understand as those who do not understand the precepts, which is incorrect. First, one does not recognize 'added in meaning'; second, one misunderstands when reading the text; third, one does not understand ignorance, which is not understanding the precepts, as explained below and in the Karma-śataka. The total above is thirty-one people). Initially, the section separately explains the Four-Part Vinaya. 'The first mark in the actions below explains,' above explains the reason for the insufficiency. The text briefly requests the Dharma, based on receiving various situations, now divided into three categories. The first is requesting the Dharma (the request with statements such as disposition, keeping the Sangha, seeking repentance, etc., the request for receiving the day without words). The second is giving directly without requesting (such as various assigned people and governance admonitions, etc.). The third is performing the act oneself, which is the action (the preceptor's announcement and renunciation of offenses, receiving repentance). 'Those who measure for the Sangha,' measuring means observing whether the person in front is suitable. Since one is requesting oneself, how can one observe oneself? The rule is not allowed, and the intention lies in this. If one understands the next time, it explains that entering the number is illegal. These two sentences seem to repeat in meaning, perhaps the meaning is different, examine in detail. In the general difficulty, the original Vinaya is four people, but except for three dharmas, they cannot be performed (receiving precepts, self-surrender, expelling offenses, specifically as in the previous chapter), but it does not list excluding receiving the day, then one knows that four people can perform this, because it was abused at that time, and one wants to fully state the meaning of the action, so one asks to decide. In the answer, the first three sentences correctly answer, the same as above. The text below speculates on the reason for not excluding, first explaining that it is not five people, so below it shows that it is included in four people. In the Vinaya, there are only three single announcements, which is the dharma of five people, and the rest of the assigned people, virtuous robes, receiving the day, etc., all need five people to perform, and it is not the dharma of five people, so it says.

事同耳。並所為者總上諸法。不同下簡異。恐云若不許四人受日。說戒戒師結界唱相身外三人何以得成。故此釋之。言為僧者顯前為別。神足中謂有神通。足履空者。以界限約地不論空處。故云無分齊等。隱沒中窨于禁反地穴也。由處坑坎身不現故。離見聞中初明其處。露地但取手不相及。故簡覆處方有此相。如室宿者即九十中與女宿戒。室相有四(一四周障上有覆。二前敝無壁。三雖覆而不遍。四雖覆遍而有開處。如下具釋)。此下示所離。下欲法中見聞俱離成失。今亦同之。如下指略古有異說。故指如彼其文已亡。業疏云。今解皆望同坐展轉。不約作羯磨者。如轉輪說戒八萬自恣。何由普聞但取相連。即非別眾等。別住中初出古解。既同一界豈名別住。故不用之。今解中初二句立義。非下遮疑以下釋疑。戒場中前釋別住。既約異界自攝戒場。不當重列故對前科假疑以釋。初敘疑此下決疑。三界即別住及戒場同在自然者。場雖法地然在自然之外。故業疏云。場雖大界所圍兩不相接。中留空地即異界也。十誦初四人中初明不足所以。本無心者業疏兩分。上三由入無記不緣善惡。入定善人別有靜慮。故十誦下引證。即六群為緣。佛言下文略。彼因立制聽羯磨者。當一心莫余覺餘思惟。專心敬重心心同憶等。準下義決有二

。初決在眾數過謂四位之外縱下次決不集非別。以乖僧用故餘下指略。即十緣第六簡眾中。次三人中初示所以。耳舌兩根證法為要。故大下引法釋成。二能即上說。聽盲具二能所以成足。乖別之相容他檢。故準下引論以決。亦取辨了羯磨者耳。后三人初出所以。若下引示差別。初示上下二品並不須法。常憶即下品。不憶即上品。言憶不憶者且約說恣常行法也。若互下明中品須法。白二遙加解方入數。故云縱使等。痛下例同餘二。皆分三品。以三相雖殊同顛狂類故也。四分名痛惱。即前病壞心人文中不釋樹上比丘。彼律云。比丘在高上解擯不成。然高上語通祖師欲令易曉。且約一相故云樹耳。以高下處別相非同住。故業疏云。若枝委界外地者身在界內成別界外非別。若不委地內外俱別而是不足。數收通簡十一。初四好人即座心。乖下六病報。三闕耳舌三失意根。后一乖儀尋文可見。伽論三人初重病顯相。必約神昏身雖困篤心猶不昧。律令輿至。或僧就彼或出界外。故知是足。邊地者伽論止明邊不足中。本律舍戒互不成舍。故下約中國明之。必下義決。本由言不相領而不足故。癡鈍中初示不足意。即不解律人。如經論禪宗及余雜學不沾律部。並在此收。縱稱學律時過學肆。不了綱緣都迷成敗。趨時附勢濫預人師。自謂精英

實同癡鈍。故業疏所解廣列五迷。今為引之。宜乎自省。彼云。誦文閤眼恐有停延。緣入非違傍無人覺。此一迷也(總示四法都不撿挍)。或同誦一法前後無乖文相能所不識彼我此二迷也(此謂迷法)。或約文謹攝深練自他。增減乖務事法錯濫不召令住。此三迷也(謂迷事也)。或文句乃明。牒事非濫人有別緣。是非通默。此四迷也(即迷人也)。或人法乃具。事局界境成不冥然。端拱送忍。此五迷也(此迷界也)。觀此五迷深明四法。微為弘獎僅涉僧倫。齊五所收義歸不足(四法即人法事界)。必言等者言謂羯磨言義。齊字去呼。如臨說戒止解一白言相始終。即足說戒一席之數。以人難具美恐法事廢闕微通此類耳。僧祇九人四儀易解。但釋五人初與欲中心雖同法身不現前。眾取相同乖故不足。隔障中二。初約覆障處。或下約露地。以文中止云隔障故通二釋。半覆中合釋二人。以相雖兩別約處同故初雙牒。謂下合釋。上二句示處同。中間下明相別。並下總結。露地中初句牒名。此下釋相。此言者指上所牒也。相顯者詮示無濫。決知簡覆也。覆下對覆釋成。說下別簡。恐謂餘人須爾二師所為並不須。故一尋內不過八尺。則容相接。第二例中二非即體境也。問境與緣何異。答境謂人之美惡緣。謂三業乖和。本宗列示中尼是

報別。沙彌未具。式叉沙彌尼則兼二義。十三難人體非三舉。法隔二滅體壞。釋疑中初牒前問。由多異說故問決之。尼中四人中合作等。答中初標古。即刪繁意有執體者。如下難破。今下正解初立義。若知即當此例。不知自屬後門。如下二指類。下篇云。受欲已自言我是十三難人等。由自陳故非是僧用(此證知則不足)。若不自言相中同順(此證不知成足)。不同下三遮簡。前是緣乖此取緣如。故下四引例。即受戒法中有從破戒和尚受戒。後生疑問佛。佛為決之。生疑有四故成四句。一問汝知和尚破戒不。答不知(佛言得戒)。二問汝知彼破戒不。答知。復問汝知不合從此人受不。答不知(佛言得戒)。三問汝知彼破戒不。答知。復問汝知不合從彼受不。答知。又問汝知從此人受不得不。答不知(佛言得戒)。四問如上三句。並答知(佛言不得)。故不足數此句例成今義。三句得戒例足。后句不得例不足。所下五取證。文中即瞻波犍度。彼不足中前後兩出如上等。人別眾中一出。並云若自言犯邊污尼等。十誦者文見第三例。破古中初出彼解。由執體故即為受戒四句。所妨遂曲釋云。彼不知得戒謂在數外。此下一句直破。何下雙難。上約不知難乖宗。下文約知難乖法。五十祇中和尚在外。四分限定。中國十人。十誦一人

【現代漢語翻譯】現代漢語譯本報別：沙彌（śrāmaṇera，佛教術語，指出家受十戒的出家男子）未具足戒。式叉摩那（śikṣamāṇā，佛教術語，指沙彌尼到比丘尼之間的過渡階段）則兼具兩種意義。十三難人（指生理上有缺陷，不具受戒資格的人）的身體不符合三種舉罪的情況。法上的障礙在於二滅（指滅擯和滅諍），身體上的障礙在於身體殘缺。釋疑部分首先照應前面的問題，因為有多種不同的說法，所以提出來請求決斷。尼眾中的四人，在僧團中可以合作等等。回答部分首先標明是古義，也就是刪繁就簡的意思，有人執著于戒體，如下文將要破斥。『今』以下正式解釋，首先確立義理。如果知道，就應當按照這個例子來理解；如果不知道，就屬於後面的情況。下篇說：『受欲之後自己說我是十三難人等等』，因為自己陳述，所以不是僧眾所用（這證明了『知』則不足）。如果不自己說，相貌上相同順從（這證明了『不知』則成足）。『不同』以下是三種遮止簡別。前面是因緣乖違，這裡是選取因緣如同。『故』以下是四個引例，也就是受戒法中，有從破戒的和尚那裡受戒，後來產生疑問問佛陀，佛陀為他決斷。產生疑問有四種情況，所以形成四句：一問：『你知道和尚破戒嗎？』答：『不知道』（佛說：『得戒』）。二問：『你知道他破戒嗎？』答：『知道』。又問：『你知道不應該從這個人受戒嗎？』答：『不知道』（佛說：『得戒』）。三問：『你知道他破戒嗎？』答：『知道』。又問：『你知道不應該從他受戒嗎？』答：『知道』。又問：『你知道從這個人受戒得不到戒嗎？』答：『不知道』（佛說：『得戒』）。四問：如上三句，都回答『知道』（佛說：『不得戒』）。所以『不足』的情況，這個句子可以作為例子來成立現在的義理。前三句得戒，可以作為『足』的例子；后一句不得戒，可以作為『不足』的例子。『所』以下是五個取證。文中的例子是瞻波犍度（地名）。『彼不足』中，前後兩次出現『如上』等等。『人別眾』中出現一次，並且說『如果自己說犯了邊罪，玷污了尼眾等等』。《十誦律》的文見第三個例子。破斥古義中，首先提出他們的解釋，因為執著于戒體，所以就有了受戒的四句。所妨礙的，於是曲解說：『他不知道得戒，是指在戒數之外。』『此下』一句直接破斥。『何下』雙重責難，上面從『不知道』來責難，不符合他們的宗旨；下文從『知道』來責難，不符合佛法。五十祇（佛教術語，指很長的時間單位）中，和尚在外面。四分律（Dharmaguptaka，佛教律藏之一）限定。中國十人。十誦律（Sarvāstivāda Vinaya，說一切有部律藏）一人。

【English Translation】 English version Reporting Separations: A śrāmaṇera (novice monk) has not yet received full ordination. A śikṣamāṇā (a female monastic probationer) encompasses both meanings. A person with the thirteen disabilities (those with physical defects that disqualify them from ordination) does not meet the criteria for the three accusations. Legal impediments involve the two expulsions (extinction of censure and extinction of disputes), while physical impediments involve bodily defects. In the section on resolving doubts, the initial part addresses the previous question. Due to the multiplicity of differing views, a question is raised to seek a definitive answer. Among the four types of nuns, cooperation within the Sangha (monastic community) is permissible, and so on. In the response, the initial part identifies the ancient interpretation, which involves simplifying complexities, with some adhering to the concept of an inherent substance of precepts, as will be refuted below. The section beginning with 'Now' provides a formal explanation, initially establishing the principle. If one knows, then one should understand according to this example; if one does not know, then one belongs to the subsequent category. The following section refers to similar cases. The subsequent chapter states: 'Having engaged in sexual activity, one declares oneself to be among those with the thirteen disabilities, etc.' Because of this self-declaration, it is not used by the Sangha (this proves that 'knowing' is insufficient). If one does not declare oneself, and the appearance is in accordance (this proves that 'not knowing' is sufficient). The section beginning with 'Different' presents three types of exclusions. The former involves discordant conditions, while this involves selecting conditions as if. The section beginning with 'Therefore' presents four examples, namely, in the ordination procedure, there is the case of receiving ordination from a preceptor who has broken the precepts, and later doubts arise, which the Buddha resolves. There are four situations in which doubts arise, thus forming four questions: First question: 'Do you know that the preceptor has broken the precepts?' Answer: 'I do not know' (The Buddha says: 'The precepts are obtained'). Second question: 'Do you know that he has broken the precepts?' Answer: 'I know.' Further question: 'Do you know that it is not appropriate to receive ordination from this person?' Answer: 'I do not know' (The Buddha says: 'The precepts are obtained'). Third question: 'Do you know that he has broken the precepts?' Answer: 'I know.' Further question: 'Do you know that it is not appropriate to receive ordination from him?' Answer: 'I know.' Further question: 'Do you know that receiving ordination from this person does not result in obtaining the precepts?' Answer: 'I do not know' (The Buddha says: 'The precepts are obtained'). Fourth question: As in the above three questions, the answer to all is 'I know' (The Buddha says: 'The precepts are not obtained'). Therefore, in the case of 'insufficient,' this sentence can be used as an example to establish the present principle. The first three sentences, where the precepts are obtained, can be used as examples of 'sufficient'; the last sentence, where the precepts are not obtained, can be used as an example of 'insufficient.' The section beginning with 'What' presents five pieces of evidence. The example in the text is the Champa Khandhaka (a place name). In 'that which is insufficient,' the phrase 'as above,' etc., appears twice, both before and after. In 'people separate from the assembly,' it appears once, and it says, 'If one declares oneself to have committed a transgression, defiled the nuns, etc.' The text of the Daśabhāṇavāra Vinaya (Ten Recitations Vinaya) is found in the third example. In refuting the ancient interpretation, the initial part presents their explanation, because they adhere to the substance of the precepts, thus there are the four questions regarding receiving ordination. What is obstructed is then interpreted in a distorted way, saying: 'He does not know that the precepts are obtained, meaning that it is outside the number of precepts.' The sentence beginning with 'This below' directly refutes. The section beginning with 'Why below' presents a double challenge; the above challenges from 'not knowing,' which does not conform to their doctrine; the following text challenges from 'knowing,' which does not conform to the Dharma. In the fifty kalpas (an extremely long period of time in Buddhism), the preceptor is outside. The Dharmaguptaka Vinaya (one of the Buddhist Vinayas) specifies. Ten people in China. The Sarvāstivāda Vinaya (the Vinaya of the Sarvāstivāda school) specifies one person.

而言加者本宗無義。直準彼文增成今數。共二十三人。釋中初科初通示。謂前列二十三種。並由形濫。同法須簡。古謂。白衣即本具戒緣。須俗服之者故特點之。十下牒釋初正釋。業疏云。此與邊等何異重來前。十三難有過障戒。此好白衣五八十具雖並心凈。不妨加法參差不成仍本名。故亦下反古義。初示所以。疏云。今不同之。不以威儀定僧體狀。內具戒見。財法應僧。外虧道相為緣亦得。即知下因示行事。三舉中比丘犯罪。拒云不見。或不肯懺。或說淫慾不障道。名惡邪不捨。此三並白四法舉棄眾外。如物無用故名三舉。下句指廣尋之自見。滅擯者上三暫棄。后解還足。此即永棄不復本凈。應擯者應猶當也。罪合當擯而未擯。故初約加法未成釋。波羅夷說即目初篇。由未加擯無可名召。且以初篇犯法攝之。故云入也(殘蘭等同此說)。若下次約二三人知而未舉釋。或下三約一人獨知不舉釋。並下結示。業疏更出。為非公顯。無力遮治亦名應擯。所言知者謂三根不濫也。所以必約知者欲顯此門不足之義無一人知即成足故。第三例顯相中初句示數。即二十三人據下釋所以。上明不言成足。若下示縱言亦成。言本取知眾既不知。同不言故。如在屏說或他處說等。準律中上二如前。文云者即七滅中自言治緣起。目連以天眼

【現代漢語翻譯】現代漢語譯本而言加者，本宗並無此義。直接按照彼文增加成現在的數量，共二十三人。解釋中，第一科先總括說明，即前面列舉的二十三種情況，都是因為外形相似而混淆，同一種法類需要簡化。古人說，白衣（在家居士）本來就具備受戒的因緣，必須是穿著俗家衣服的人，所以特別指出來。十下，解釋中，首先是正式解釋。《業疏》中說：『這與邊罪等有什麼不同，為何要重複提起？』十三難，是指有過失障礙受戒。這裡的好白衣，即使五、八、十戒都具足，雖然內心清凈，但不妨礙加行儀軌的參差不齊，不能成就圓滿的戒體，仍然是本來的名稱。所以『故亦下』是反駁古義。首先說明原因。《疏》中說：『現在不同於過去，不以威儀來確定僧人的體狀，內在具備戒體和見解，財物供養僧眾，但外在行為有虧，也可以成為受戒的因緣。』即『知下』，因此說明行事。三，舉例說明，如果比丘犯罪，拒絕承認，或者不肯懺悔，或者說淫慾不障礙修行，這叫做惡邪不捨。這三種情況，都要通過白四羯磨法，將其驅逐出僧團之外，如同物品沒有用處，所以叫做三舉。下一句是指廣泛查閱就能明白。滅擯，是指前面三種情況是暫時驅逐，後來如果改正還可以恢復。而這種滅擯，就是永久驅逐，不能恢復本來的清凈。應擯，是指應當被驅逐，但還沒有被驅逐。所以首先從加行儀軌尚未完成來解釋。『波羅夷說』，就是指最初的篇章。因為還沒有進行驅逐，無法用名稱來召集，姑且用初篇的犯法來概括，所以說『入也』（殘蘭等同此說法）。若下，是從二三人知道但沒有舉行羯磨來解釋。或者下，是從一人獨自知道但不舉行羯磨來解釋。並下，是總結說明。《業疏》中進一步指出，因為不是公開顯露，沒有力量遮止和治理，也叫做應擯。所說的『知者』，是指三根不混淆。所以必須強調『知者』，是爲了顯示此門不足的意義，沒有一個人知道就成為具足的條件。第三，舉例說明相狀，第一句說明數量，即二十三人，根據下文解釋原因。上面說明不言語就成為具足的條件，若下，說明即使說了也成為具足的條件。說本來是取知眾，既然大眾不知道，就如同沒有說一樣。如同在屏障後面說，或者在其他地方說等等。按照律中，上面兩種情況如同前面所說。『文云者』，是指七滅中的自言治的緣起。目連用天眼觀察。

【English Translation】 English version To say that something is added is meaningless in our school. Just follow that text to increase to the current number, a total of twenty-three people. In the explanation, the first section first gives a general indication, that is, the twenty-three types listed earlier are all confused due to similar shapes, and the same type of Dharma needs to be simplified. The ancients said that a 'white-clothed person' (bai yi) (a layperson) originally has the conditions for receiving precepts, and it must be a person wearing secular clothes, so it is specifically pointed out. Below ten, in the explanation, the first is the formal explanation. The 'Karma Commentary' (ye shu) says: 'What is the difference between this and the border offense (bian deng), why repeat it?' The thirteen difficulties refer to having faults that hinder receiving precepts. The good 'white-clothed person' (hao bai yi) here, even if they have fulfilled the five, eight, or ten precepts, although their minds are pure, it does not prevent the unevenness of the added rituals, and they cannot achieve the complete body of precepts, and it is still the original name. Therefore, 'gu yi xia' refutes the ancient meaning. First explain the reason. The 'Commentary' (shu) says: 'Now it is different from the past, not using demeanor to determine the state of a monk, internally possessing precepts and views, and offering wealth to the Sangha, but external behavior is flawed, and it can also become a condition for receiving precepts.' That is 'zhi xia', therefore explaining the conduct. Three, give an example to illustrate, if a 'bhikshu' (bi qiu) (monk) commits a crime, refuses to admit it, or refuses to repent, or says that lust does not hinder practice, this is called not abandoning evil views. These three situations must be expelled from the Sangha through the 'white four karmas' (bai si jie mo) (formal procedures), like an item that is useless, so it is called three expulsions. The next sentence refers to understanding by extensive consultation. 'Extinction expulsion' (mie bin) refers to the previous three situations being temporary expulsion, and later if corrected, it can be restored. This 'extinction expulsion' is permanent expulsion and cannot restore the original purity. 'Should be expelled' (ying bin) refers to being expelled, but not yet expelled. So first explain from the unfinished added rituals. 'Parajika saying' (bo luo yi shuo) refers to the initial chapter. Because there is no expulsion yet, there is no way to summon it by name, so it is summarized by the initial chapter of committing a crime, so it is said 'entering' (can lan, etc. say the same). If below, it is explained from two or three people knowing but not holding 'karma' (jie mo) (formal procedures). Or below, it is explained from one person knowing but not holding 'karma' (jie mo) (formal procedures). And below, it is a summary explanation. The 'Karma Commentary' (ye shu) further points out that because it is not publicly revealed, there is no power to prevent and govern it, it is also called 'should be expelled' (ying bin). The so-called 'knower' (zhi zhe) refers to the three roots not being confused. Therefore, it is necessary to emphasize 'knower' (zhi zhe) in order to show the meaning of the insufficiency of this door, and not one person knowing becomes a sufficient condition. Third, give an example to illustrate the appearance, the first sentence explains the number, that is, twenty-three people, according to the following explanation of the reason. The above explanation that not speaking becomes a sufficient condition, if below, it explains that even if speaking becomes a sufficient condition. Speaking originally takes knowing the assembly, since the assembly does not know, it is like not speaking. Like speaking behind a screen, or speaking in other places, etc. According to the 'Vinaya' (lu) (monastic rules), the above two situations are like what was said before. 'Wen yun zhe' refers to the origin of self-speaking treatment in the seven destructions. 'Maudgalyayana' (mu lian) observes with his heavenly eye.

牽犯戒者出衆。鈔引佛訶詞。轉證中初文十誦。初句即應擯。次句即賊住。本下二句即邊罪。並及余難故云等也。若先下是今正據。次科婆論初明立制。乃至下顯制意。上明不許見聞。文唯明見。聞可例同。大小者過重輕也。若下明不許說。釋自言者前雖累云自言。猶恐未曉故示言相。一須對告前人。二須言義明瞭能使他知。方成不足慈訓深切故此委曲。第四中標云犯法。法即制罪。本宗四人初列名相。如僧網中。應下明成法。以所犯情過非極重故。但下示少缺。由是犯過白四治罰。故不得訶者以三十五事中所制故。律中科為得滿不得訶人。余如下科。犯殘七人初列名數。具如懺篇。本宗四人但據正行。第四人業疏上加將字。于相甚顯(此四出人法中不在四滿句)。十誦三人並約行竟。恐謂行竟妄將充數。故業疏云。六夜竟與將出罪何異。答律文兩位約遠近耳(六夜竟望出罪。遠將出即近)。又問與四羯磨人何異。答前但小犯情過可訶。故足數收。此犯次死。罪深難拔故不足也。不足下示少分義。謂唯除悔殘四法。是不足耳。以同犯者不合同治故。不妨下明應法。此十一人準疏別判。乃知。今鈔全依律出猶同古解。彼云。有人云四羯磨者眾法皆通。僧殘諸治局二篇悔。若作此解焉。有被訶責者得更治人。犯二篇者開余

【現代漢語翻譯】將觸犯戒律的人驅逐出僧團。引證佛陀的訓誡之詞。《資持記》引用《十誦律》中的文句。第一句『即應擯』，意為應當驅逐。第二句『即賊住』，意為如同與盜賊同住。原文下面的兩句指邊罪（不清凈的罪過）。『並及余難故云等也』，以及其他的困難，所以用『等』字概括。『若先下是今正據』，如果先前的說法是現在所依據的。下面的科文引用《薩婆多論》，首先闡明了立制的原因。『乃至下顯制意』，進而闡明了立制的意圖。上面闡明了不允許見聞（犯戒之事）。文句只說明瞭『見』，但『聞』可以類比。『大小者過重輕也』，『大小』指的是罪過的輕重。『若下明不許說』，下面闡明了不允許宣揚（他人犯戒之事）。解釋『自言者』，前面雖然多次提到『自言』，仍然擔心有人不明白，所以進一步說明了『言』的相狀。一是必須當面對告，二是所說之義必須明確，能夠使他人明白。因為慈悲的教誨非常懇切，所以這裡詳細說明。第四點中標題為『犯法』，『法』指的是制定的罪行。『本宗四人初列名相』，按照本宗的觀點，四種人首先列出名相，如同《僧網律》中所說。『應下明成法』，下面闡明了構成僧團法規的情況。因為所犯的情節和罪過並非極其嚴重。『但下示少缺』，但是下面顯示了少許的欠缺。因此，犯過之後需要通過白四羯磨（一種僧團儀式）進行處罰，所以不得呵責，因為這是三十五事中所制定的。律中將其歸類為『得滿不得訶人』，可以完成羯磨，但不得呵責他人。『余如下科』，其餘的情況如下面的科文所述。『犯殘七人初列名數』，觸犯僧殘罪的七種人首先列出名數，具體內容如同《懺悔篇》中所述。『本宗四人但據正行』，本宗的四種人只是根據其正當的行為來判斷。第四種人在《業疏》上加上『將』字，意義非常明顯（這四種人在出罪法中不屬於四滿句）。《十誦律》中的三種人都是指已經完成（懺悔）儀式的情況。恐怕有人認為完成儀式后可以隨意充數，所以《業疏》說：『六夜竟與將出罪何異？』回答說，律文中的兩種情況只是根據距離的遠近來區分（六夜之後希望出罪，距離較遠；將要出罪，距離較近）。又有人問，這與四羯磨人有什麼不同？回答說，前者只是犯了較小的罪過，情節可以呵責，所以人數足夠。後者犯了次死的罪，罪過深重難以拔除，所以人數不足。『不足下示少分義』，『不足』下面顯示了少許的含義，指的是僅僅排除悔殘四法，才是不足。因為同犯者不能用相同的法規來懲治。『不妨下明應法』，『不妨』下面闡明了應該遵循的法規。這十一個人按照《疏》中的不同判決來判斷。由此可知，現在的《資持記》完全依據律文，與古人的解釋相同。他們說：『有人說四羯磨者眾法皆通，僧殘諸治局二篇悔。』如果這樣解釋，那麼被呵責的人就可以進一步懲治他人，觸犯二篇（僧殘罪）的人就可以開脫。

【English Translation】 Expelling those who violate the precepts from the Sangha. Quoting the Buddha's words of admonishment. The commentary cites the 'Ten Recitations Vinaya' (Dasa-bhāṇavāra Vinaya). The first sentence, 'should be expelled immediately,' means they should be expelled. The second sentence, 'living as a thief,' means living as if with thieves. The two sentences below the original text refer to border offenses (impure offenses). 'Including other difficulties, hence the word 'etc.'' summarizes other difficulties. 'If the former is the current basis,' if the previous statement is what is now relied upon. The following section quotes the 'Sarvāstivāda Vinaya,' first clarifying the reason for establishing the rules. 'And then below, the intention of the rules is revealed,' further clarifying the intention of establishing the rules. The above clarifies that seeing and hearing (of precept violations) are not allowed. The text only clarifies 'seeing,' but 'hearing' can be analogized. 'Size refers to the weight of the offense,' 'size' refers to the severity of the offense. 'If below clarifies that speaking is not allowed,' below clarifies that it is not allowed to publicize (the precept violations of others). Explaining 'self-speaking,' although 'self-speaking' has been mentioned many times before, there is still concern that some may not understand, so the appearance of 'speaking' is further explained. First, it must be a face-to-face accusation, and second, the meaning of what is said must be clear and able to be understood by others. Because the compassionate teachings are very earnest, this is explained in detail here. The fourth point is titled 'violating the law,' 'law' refers to the established offenses. 'The four people of this school first list the names and appearances,' according to the view of this school, the four types of people first list the names and appearances, as stated in the 'Sangha Net Vinaya.' 'Below should clarify the established law,' below clarifies the situation of constituting the Sangha regulations. Because the circumstances and offenses committed are not extremely serious. 'But below shows a slight deficiency,' but below shows a slight deficiency. Therefore, after committing an offense, punishment is carried out through the 'white four karmas' (a Sangha ritual), so it is not allowed to rebuke, because this is stipulated in the thirty-five matters. In the Vinaya, it is classified as 'able to complete the karma but not able to rebuke people,' able to complete the karma, but not able to rebuke others. 'The rest is below,' the rest of the situation is as described in the following section. 'The seven people who commit Sanghavasesa (Saṃghāvaśeṣa) first list the numbers,' the seven types of people who commit Sanghavasesa offenses first list the numbers, the specific content is as described in the 'Confession Chapter.' 'The four people of this school are only based on their proper conduct,' the four types of people in this school are only judged based on their proper conduct. The fourth person adds the word 'will' in the 'Karma Summary,' the meaning is very clear (these four types of people are not in the four full sentences in the method of expelling offenses). The three people in the 'Ten Recitations Vinaya' all refer to the situation where the (repentance) ceremony has been completed. Fearing that some people think that they can arbitrarily fill the number after completing the ceremony, so the 'Karma Summary' says: 'What is the difference between completing six nights and taking out the offense?' The answer is that the two situations in the Vinaya text are only distinguished according to the distance (hoping to be released from the offense after six nights, the distance is far; about to be released from the offense, the distance is near). Someone also asked, what is the difference between this and the four karma people? The answer is that the former only committed a minor offense, and the circumstances can be rebuked, so the number is sufficient. The latter committed a next-to-death offense, and the offense is deep and difficult to remove, so the number is insufficient. 'Below shows a small meaning,' 'insufficient' below shows a small meaning, referring to only excluding the four methods of repentance and remaining, which is insufficient. Because those who commit the same offense cannot be punished by the same regulations. 'It does not matter below that the law should be clarified,' 'it does not matter' below clarifies the regulations that should be followed. These eleven people are judged according to the different judgments in the 'Commentary.' From this, it can be known that the current 'Record of Support' is completely based on the Vinaya text, which is the same as the ancient interpretation. They said: 'Some people say that the four karma people are all-encompassing, and the various treatments of Sanghavasesa are limited to the two chapters of repentance.' If this is explained in this way, then the person who is rebuked can further punish others, and the person who commits the two chapters (Sanghavasesa offense) can be acquitted.

懺主審約事情。律文不了以義糾定應分二途。若同犯同治理無預加律言足數。謂差結等(此一途也)。若自有犯必無清過。以有罪人不合解罪。乍可應余非罪羯磨(此一途也)。若作斯通始終無妨(準此決前十一人。但應生善名足。一切滅惡犯治並不成足。鈔存不了義用疏廢之)。問前四后七有何別耶。答據律則別疏決無殊。不妨同歸少分不足得為一例。問四門同別可得聞乎。答初二兩門一向不足。第三相翻名足。第四或足不足。又初后具戒中二多別。尼等四人有而非類。邊等十三全無舉滅皆有。全壞以分。問三例不足為總幾人。答初例三十一。次門二十三。第四十一共六十五。準下別眾學悔不足。業疏更加背說戒坐。共為二人。不繫前例。別眾法附標列中註釋前二句示相。上句明異界非別。下句言通三業四儀。后二句結名可知。然別通能所。就能別中下至一人眾法心念。亦制盡集。若論所別並通多少。問此與別食何異。答食中能別局四三人無過所別同上又食有九緣。可開法無方便得別。食則犯提製重業輕法唯犯吉制輕業重。若一界之內兩眾各秉則是破僧。犯中品蘭。問別眾之名為能為所。答制過在能從能立號。戒疏云。若取語便應云眾別。可以決之。問何名為別。答別是異義一三業異。二四儀異。三向背異。並如下

【現代漢語翻譯】現代漢語譯本懺主審覈案件時，如果律文不明確，應根據義理來糾正判定，這應分為兩種情況。如果（僧眾）共同違犯戒律，共同接受處理，那麼無需額外增加達到規定人數的律文，例如差結等情況（這是一種情況）。如果自身有罪，必定沒有清白的時候，因為有罪之人不適合為他人解罪。或許可以參與其他的非罪羯磨（這是一種情況）。如果這樣做，始終沒有妨礙。（參照此判決之前的十一人，只要產生善名就足夠了，一切滅惡的懲罰都不成立。鈔的記錄不明確，用疏來廢除它。）問：前四人和后七人有什麼區別？答：根據律文來說有區別，但疏的判決沒有區別。不妨礙他們都歸於少分不足的情況，可以作為一個例子。問：四門（指四種情況）的同異之處可以講講嗎？答：最初兩種情況一向不足。第三種情況相反，名稱上是滿足人數的。第四種情況或者滿足人數，或者不滿足人數。另外，最初和最後的情況是具戒者，中間兩種情況大多是其他情況。比丘尼等四人，有（舉罪、滅罪的資格）但不是同類。沙彌等十三人，完全沒有（舉罪、滅罪的資格），舉罪和滅罪都有問題。完全破壞了（僧團的）區分。問：這三種不足人數的情況總共有多少人？答：第一種情況三十一人，第二種情況二十三人，第四種情況十一人，總共六十五人。按照下面的別眾學悔不足的情況，《業疏》又增加了背說戒坐的情況，共計二人，不屬於前面的例子。別眾法的附標列中註釋的前兩句是顯示相狀。上一句說明異界不是別眾。下一句說貫通三業四儀。后兩句總結名稱，可以知道。然而，別眾貫通能別和所別。就能力而言，別眾中下至一人，眾法心念，也制定了全部聚集。如果討論所別，貫通多少。問：這和別食（分開吃飯）有什麼不同？答：吃飯時，能別局限於四人或三人，沒有超過的。所別和上面相同。而且吃飯有九種因緣可以開許，而法事沒有方便可以別眾。吃飯犯提舍尼罪，制定較重；法事違犯吉羅罪，制定較輕。如果在一界之內，兩個僧團各自秉持（法事），那就是破僧，犯中品僧殘罪。問：別眾這個名稱是能別還是所別？答：制止過失在於能別，所以從能別來立名。《戒疏》說：『如果取語言方便，應該說眾別。』可以用這個來決定。問：什麼叫做別？答：別是不同的意思：一是三業不同，二是四儀不同，三是向背不同，具體如下。

【English Translation】 English version When the Vinaya Master examines a case, if the Vinaya text is unclear, it should be corrected and judged according to the meaning of the Dharma, which should be divided into two situations. If (the Sangha) jointly violates the precepts and jointly accepts the treatment, then there is no need to add additional Vinaya texts to reach the required number of people, such as the case of 'chajie' (差結) [various types of boundary disputes] (this is one situation). If one is guilty oneself, there will definitely be no time to be innocent, because a guilty person is not suitable to resolve sins for others. Perhaps one can participate in other non-sinful karmas (this is one situation). If you do this, there is no hindrance from beginning to end. (Refer to this judgment for the previous eleven people, as long as a good name is generated, it is enough, and all punishments for eliminating evil are not valid. The record of 'Chao' (鈔) [commentary] is unclear, and use 'Shu' (疏) [subcommentary] to abolish it.) Question: What is the difference between the first four people and the last seven people? Answer: According to the Vinaya text, there is a difference, but the judgment of 'Shu' (疏) [subcommentary] is no different. It does not prevent them from all belonging to the situation of insufficient shares, which can be taken as an example. Question: Can you talk about the similarities and differences of the four 'men' (門) [situations]? Answer: The first two situations are always insufficient. The third situation is the opposite, and the name is sufficient in number. The fourth situation is either sufficient in number or insufficient in number. In addition, the first and last situations are fully ordained, and the middle two situations are mostly other situations. The four Bhikkhunis, etc., have (the qualifications to accuse and expel), but are not of the same kind. The thirteen Shramaneras, etc., have no (qualifications to accuse and expel) at all, and there are problems with accusation and expulsion. Completely destroyed the distinction (of the Sangha). Question: How many people are there in total in these three situations of insufficient numbers? Answer: The first situation is thirty-one people, the second situation is twenty-three people, and the fourth situation is eleven people, for a total of sixty-five people. According to the following situation of insufficient numbers for separate assembly learning repentance, the 'Ye Shu' (業疏) [Commentary on Karma] also adds the situation of sitting with one's back to the precepts, for a total of two people, which does not belong to the previous example. The first two sentences of the annotation in the attached standard column of the separate assembly Dharma are to show the appearance. The previous sentence explains that different realms are not separate assemblies. The next sentence says that it runs through the three karmas and four dignities. The last two sentences summarize the name, which can be known. However, the separate assembly runs through the 'Nengbie' (能別) [that which can separate] and the 'Suobie' (所別) [that which is separated]. In terms of ability, even one person in the separate assembly, the mind of the assembly Dharma, also stipulates that all should gather. If discussing the 'Suobie' (所別) [that which is separated], it runs through how many. Question: What is the difference between this and 'Bieshi' (別食) [separate eating]? Answer: When eating, the 'Nengbie' (能別) [that which can separate] is limited to four or three people, and there is no exceeding. The 'Suobie' (所別) [that which is separated] is the same as above. Moreover, there are nine causes for eating that can be allowed, while Dharma affairs have no means to separate the assembly. Eating violates the Tishani (提舍尼) [requiring confession] offense, and the system is heavier; Dharma affairs violate the Jiluo (吉羅) [minor offense] offense, and the system is lighter. If within one boundary, two Sanghas each uphold (Dharma affairs), then that is breaking the Sangha, committing the middle-grade Sanghavasesa (僧殘) [requiring a meeting of the Sangha] offense. Question: Is the name 'Biezhong' (別眾) [separate assembly] the 'Nengbie' (能別) [that which can separate] or the 'Suobie' (所別) [that which is separated]? Answer: Restricting faults lies in the 'Nengbie' (能別) [that which can separate], so the name is established from the 'Nengbie' (能別) [that which can separate]. The 'Jieshu' (戒疏) [Commentary on the Precepts] says: 'If you take the convenience of language, you should say 'Zhongbie' (眾別) [assembly separation].' This can be used to decide. Question: What is called 'Bie' (別) [separate]? Answer: 'Bie' (別) [separate] means different: one is that the three karmas are different, two is that the four dignities are different, and three is that the direction is different, as follows.

明(食中但是食不同味名同事別)。三業中初科文出瞻波犍度。應來者謂應羯磨。人簡前體凈緣差中啞聾狂亂重病癡鈍等。及體境俱非一門之人皆不應來。故二應與欲者有如法緣。簡非緣者不合與。故三得呵者謂具德知法。簡不合訶者如四羯磨等。問不與欲人口亦不集。何不列者。答身既不集理無訶故。若爾初人身亦不集。答彼無慾緣身合當集容有口訶。故同不集。此則不爾有如法緣許不集。故若準業疏單配三業。乃為盡理。初身不集。次心不集。后口不集。反為三和亦從單歷。次科上二人可知。後人心不集者此謂有可訶事。心不同忍必無訶事。則同初人。故下引證。初即瞻波文。彼明非法和合羯磨云。有同一住處同一和合一處羯磨。應與欲者與欲現前。應得訶者不訶。作白二乃作白四。白此事乃為彼事。此文可證相順心違。又下即雜法中文。初引身子懷疑問佛。上如法字寫誤。彼正作非法。應下是佛所斷。彼云佛言聽默然。即具出十五種默。如羯磨篇引。四儀中初引本律。即說戒法中彼云。六群念言我往說戒處不坐。恐余比丘為我作羯磨。若遮說戒佛言不應爾。今以非法替之顯是別眾也。次引五分。四儀縱同身面向背以論同別。下引僧祇。文如前解。大約乖儀同上四分。然彼文歷句顯相猶詳。料簡中初科大分。一往

【現代漢語翻譯】現代漢語譯本明(食中但是食不同味名同事別)。在身、口、意三業中，最初的部分出自瞻波犍度（Champā Khandhaka）。『應來者』指的是應該參加羯磨（kamma，佛教儀式）的人。在人員篩選方面，身體清凈是基本條件，但緣分也有差別，例如啞巴、聾子、瘋癲、重病、癡呆等，以及那些在身心兩方面都不符合條件的人，都不應該參加。因此，『二應與欲者』指的是有如法緣分的人。篩選掉那些沒有緣分的人，是因為他們不適合參與。『三得呵者』指的是具有德行且知曉佛法的人。不應該被呵責的人，例如四種羯磨等。問：不給投票權的人，口頭也不參與，為什麼不列出來呢？答：因為身體沒有參與，所以理論上沒有呵責的必要。如果這樣，那麼最初的人身體也沒有參與。答：他們沒有投票的緣分，身體應該參與，但容許口頭呵責。因此，他們和不參與的人情況不同，因為有如法緣分，所以允許不參與。如果按照《業疏》的說法，單獨對應身、口、意三業，才能完全合理。最初是身體不參與，其次是心不參與，最後是口不參與。反過來，三和也是從單獨經歷而來。接下來科目的兩個人可以理解。後面的人心不參與，指的是有可以被呵責的事情。如果心意相同，能夠忍耐，就不會有呵責的事情，這和最初的人一樣。因此，下面引用了證據。最初是瞻波的文字，那裡明確說明了非法和合羯磨，說：『有同一住處、同一和合、一處羯磨。應該給投票權的人給投票權，現前應該被呵責的人不呵責。』做完白二羯磨，再做白四羯磨。『白此事乃為彼事』。這段文字可以證明，表面上順從，內心卻不服。下面是雜法中的文字。最初引用身子（Śāriputra）的懷疑，問佛陀。上面的『如法』二字是筆誤，那裡應該是非法。『應下』是佛陀所斷定的。那裡說：『佛言聽默然』，詳細列出了十五種默然的情況，就像《羯磨篇》所引用的那樣。在四威儀中，最初引用本律，也就是《說戒法》中，那裡說：『六群念言，我往說戒處不坐，恐余比丘為我作羯磨。若遮說戒，佛言不應爾』。現在用非法來代替，顯示是別眾。其次引用《五分律》。四威儀縱然相同，但身體面向或背向，在討論同與不同時有所區別。下面引用《僧祇律》，文字如前解釋。大致上，違背威儀和上面的《四分律》相同。然而，那裡的文字逐句顯示，情況非常詳細。在材料的篩選中，最初的科目大體上分為一類。 English version Clearly (in eating, although eating, different tastes, same name, different things). Among the three karmas (body, speech, and mind), the initial section comes from the Champā Khandhaka (section of the Vinaya). 'Those who should come' refers to those who should attend the kamma (formal act of the Sangha). In terms of personnel selection, purity of body is a basic condition, but affinities also differ. For example, mutes, deaf people, the insane, those with severe illnesses, the mentally deficient, etc., and those who do not meet the conditions in both body and mind, should not attend. Therefore, 'those who should give consent' refers to those who have the proper conditions. Filtering out those who do not have the proper conditions is because they are not suitable to participate. 'Those who may be reproached' refers to those who have virtue and know the Dharma. Those who should not be reproached include the four kammas, etc. Question: Those who do not give consent do not participate verbally either, so why are they not listed? Answer: Because the body does not participate, there is theoretically no need for reproach. If so, then the initial person's body also does not participate. Answer: They do not have the affinity to give consent, the body should participate, but verbal reproach is allowed. Therefore, they are different from those who do not participate, because they have the proper conditions, so non-participation is allowed. If, according to the 'Commentary on the Karmavācanā', we separately match the three karmas of body, speech, and mind, it would be completely reasonable. Initially, the body does not participate, then the mind does not participate, and finally the speech does not participate. Conversely, the three harmonies also come from individual experiences. The next two categories can be understood. The non-participation of the mind of the latter person refers to situations where there is something that can be reproached. If the minds are the same and able to endure, there will be no reproach, which is the same as the initial person. Therefore, evidence is cited below. The initial one is the text from Champā, which clearly states the illegal harmonious kamma, saying: 'There are those who live in the same place, are in the same harmony, and perform kamma in one place. Those who should give consent give consent, and those who should be reproached are not reproached.' After performing the white second kamma, perform the white fourth kamma. 'This matter is done for that matter.' This text proves that on the surface there is compliance, but in the heart there is disagreement. The following is the text from the Miscellaneous Dharmas. Initially, it cites Śāriputra's (one of the Buddha's chief disciples) doubts, questioning the Buddha. The word 'lawful' above is a mistake; it should be unlawful. 'Those who should' is what the Buddha determined. It says there: 'The Buddha said, listen in silence,' detailing the fifteen types of silence, as cited in the 'Kamma Section'. In the four postures, the initial one cites the original Vinaya, which is the 'Precept Recitation Dharma', where it says: 'The Group of Six thought, I will go to the place of precept recitation and not sit, fearing that other monks will perform kamma for me. If the precept recitation is obstructed, the Buddha said it should not be so.' Now, using the unlawful to replace it shows that it is a separate assembly. Secondly, it cites the 'Five-Part Vinaya'. Even if the four postures are the same, there is a difference in discussing sameness and difference based on whether the body is facing or turned away. The following cites the 'Sanghika Vinaya', with the text as explained earlier. Generally, violating the deportment is the same as the 'Four-Part Vinaya' above. However, the text there shows the situation in detail, sentence by sentence. In the selection of materials, the initial category is broadly divided into one type.

【English Translation】 English translation line 1 English translation line 2

以判不妨身不至僧而是不足。隱沒與欲樹上之類。自有來至僧中得成別眾。如上乖儀面背等。簡凈穢中凈即初例。穢即第二例。然三舉二滅可得云穢。尼等四人未必約犯。十三難人無體可破。然今但取境非凈僧。通云穢耳。穢本不足。凈相難知。所以注中但示凈者。清凈一色且據不犯四重。為言色猶類也。下指句法。準業疏云。一是別非足(應來不來及不與欲)。二是足非別(即善比丘身參眾侶)。三亦足亦別(得訶人訶)。四非足非別(睡定啞聾等)。彼文甚廣非學不知。故略引示。簡學悔中初示不足。前未明故。問究論學悔四例何收。答既毀根本體非凈僧。故非初例。來否隨意復開秉法。故非第二。生善滅惡一切不足。復非第四。前既不收此中方示。雖開秉法須在數外。準此乃知。秉法之任信非率爾。且羯磨之詞不過數句。若唯謹誦誰不能之。豈得眾中竟無解者。文標無解此語可思。律制堪能須知有以。觀今罔冒實為悲哉。別下正示所簡。開秉預眾異彼穢流。足別俱非寧同凈用。故云中間也。次成否中即明別眾成不成相。正簡中初科上二句明成別犯下諸篇。不壞本故。別犯下明不成。根本已壞眾法絕。故文又為二。初約不知明成法。引律無作有想以例穢作凈想。理無差故。羯磨成者佛判法成。即彰非別罪即吉羅。

【現代漢語翻譯】現代漢語譯本以判斷不妨礙僧團事務，但自身不屬於僧團成員，這是『不足』（apariśuddha）。如同隱藏自己（的罪過）和貪圖享樂等情況。如果有人來到僧團中，但成爲了『別眾』（separate assembly），就像上面所說的，行為不合規矩，當面一套背後一套等等。在簡別清凈和不清凈的僧團中，『清凈』（pariśuddha）就是第一種情況，『不清凈』（apariśuddha）就是第二種情況。然而，三次舉罪兩次不服從，可以被認為是『不清凈』。比丘尼等四眾未必都犯戒。十三難之人沒有資格被破斥。然而，現在只取境界不清凈的僧團，統稱為『不清凈』。『不清凈』本來就是『不足』。『清凈』的相狀難以知曉。所以註釋中只顯示『清凈』的情況。『清凈一色』只是就未犯四重戒而言，『色』（varṇa）只是一個類別。下面指的是句法。按照《業疏》所說：一是『別』而非『足』（應該來而不來，以及不給予同意）；二是『足』而非『別』（即善良的比丘身體參與僧團）；三是『既足又別』（可以呵責人）；四是『非足非別』（睡覺、入定、啞巴、聾子等）。《業疏》的文義非常廣泛，不學習就不知道，所以略微引用來顯示。在簡別學習和懺悔中，首先顯示『不足』，因為前面沒有明確說明。問：究竟來說，學習和懺悔的四種情況應該歸入哪一類？答：既然已經毀壞了根本戒，身體就不是清凈的僧團，所以不屬於第一種情況。來或不來可以隨意，又可以秉持佛法，所以不屬於第二種情況。生善滅惡一切都是『不足』，又不屬於第四種情況。前面既然沒有收錄，這裡才顯示。雖然可以秉持佛法，但必須在僧團人數之外。根據這個可以知道，秉持佛法的任務確實不能草率。而且羯磨的詞句不過幾句，如果只是謹慎地背誦，誰不能呢？難道僧團中竟然沒有理解的人嗎？文中標明『無解』，這句話值得思考。戒律規定堪能，必須知道有依據。看現在這種欺罔冒充的情況，實在是可悲啊。『別下』正式顯示所簡別的內容。開許秉法預先參與僧團，不同於那些不清凈的流類。『足』和『別』都不具備，怎麼能等同於清凈的用途呢？所以說是『中間』。其次，在『成否』中，就明確說明『別眾』成立與不成立的相狀。在『正簡』中，首先用上面的兩句話說明成立『別眾』會觸犯下面的各種戒條，因為沒有破壞根本戒。『別犯下』說明不成立，因為根本戒已經破壞，僧團的法事就斷絕了。所以文義又分為兩部分。首先，從不知情方面說明法事成立，引用戒律中『無作』（non-action）有想的情況，來比喻不清凈的作為清凈的想法，道理沒有差別。羯磨成立，是佛陀判決法事成立，即表明不是『別眾』，罪過就是『吉羅』（dukkaṭa）。

【English Translation】 English version To judge does not hinder the Sangha's affairs, but one's self does not belong to the Sangha, this is 'apariśuddha' (insufficient). Like concealing one's (transgressions) and being greedy for pleasures. If someone comes to the Sangha, but becomes a 'separate assembly' (bhinnasaṃghakāraka), like what was said above, behaving improperly, being two-faced, and so on. In distinguishing between pure and impure Sanghas, 'pariśuddha' (pure) is the first case, 'apariśuddha' (impure) is the second case. However, three accusations and two disobediences can be considered 'impure'. The fourfold assembly of Bhikkhunis and others may not all be transgressing. Those with the thirteen difficulties have no basis to be refuted. However, now we only take the Sangha whose environment is impure, and generally call it 'impure'. 'Impure' is originally 'insufficient'. The appearance of 'pure' is difficult to know. Therefore, the commentary only shows the 'pure' situation. 'Pure in one color' only refers to not violating the four major precepts, 'varṇa' (color) is just a category. The following refers to the syntax. According to the Karma Treatise, one is 'separate' but not 'sufficient' (should come but does not come, and does not give consent); two is 'sufficient' but not 'separate' (that is, good Bhikkhus physically participate in the Sangha); three is 'both sufficient and separate' (can scold people); four is 'neither sufficient nor separate' (sleeping, in samadhi, mute, deaf, etc.). The meaning of the Karma Treatise is very broad, and one will not know it without studying, so it is briefly quoted to show. In distinguishing between learning and repentance, first show 'insufficient', because it was not clearly stated before. Question: In the end, which category should the four cases of learning and repentance be classified into? Answer: Since the fundamental precepts have been destroyed, the body is not a pure Sangha, so it does not belong to the first case. Coming or not coming is optional, and one can uphold the Dharma, so it does not belong to the second case. Generating good and eliminating evil are all 'insufficient', and it does not belong to the fourth case. Since it was not included before, it is shown here. Although one can uphold the Dharma, it must be outside the number of the Sangha members. According to this, it can be known that the task of upholding the Dharma cannot be done rashly. Moreover, the words of the Karma are only a few sentences, if one only recites them carefully, who cannot do it? Is it possible that there is no one in the Sangha who understands? The text marks 'no understanding', this sentence is worth thinking about. The Vinaya stipulates competence, one must know there is a basis. Seeing the current situation of deception and pretense is truly sad. 'Below separate' formally shows what is being distinguished. Allowing upholding the Dharma to participate in the Sangha in advance is different from those impure streams. 'Sufficient' and 'separate' are not possessed, how can it be equal to pure use? Therefore, it is said to be 'in between'. Secondly, in 'success or failure', it clearly explains the appearance of whether the 'separate assembly' is established or not. In 'correct distinction', first use the above two sentences to explain that establishing a 'separate assembly' will violate the various precepts below, because the fundamental precepts have not been destroyed. 'Below separate transgression' explains that it is not established, because the fundamental precepts have been destroyed, and the Sangha's affairs are cut off. Therefore, the meaning of the text is divided into two parts again. First, from the aspect of unknowing, it explains that the Dharma affairs are established, citing the case of 'non-action' (akriyā) with thought in the precepts, to compare the idea of impure acting as pure, the principle is no different. The Karma is established, it is the Buddha's judgment that the Dharma affairs are established, which indicates that it is not a 'separate assembly', and the transgression is 'dukkaṭa' (wrongdoing).

心不同者出結罪意。審下二約眾知明隨別。雜類中初列人相。三狂總亂心病壞也。須簡下品及中品未得法者。或下明非別所以。上句對十三難。次句對三舉。形差對尼等。沙彌法未滿。文略此句。疏則具之。病報對三狂啞聾。緣下一句通括上四。開謂許別也。凡下總判。言未論者未猶不也。足謂足數別即別眾。由上諸人二中不攝。此中本明非別。然與非足人相不殊。故兼示之(若云足別人者此說別眾。安得專明足數。又前引舍戒受欲自言等並準對首。豈是未論)。指例中以別眾之相正約眾僧別他作法。恐謂同食別人非別。故此示之。眾法對念有別。可知。對首心念亦有不集。如上所簡。成否同僧。重明中標文斥世以為生起。違順中通標二句判定義宗。此門並如前引。恐人未曉約義重條。外儀中上二文如前。四分中初示文。彼但云不應爾。即是訶責。坐立既乖。理非和相故判別眾。即如前引應來等文。彼非和相故說別眾。顯今不坐相亦非和。是別不疑。如下引例。足食戒中明約四儀辨之。下句會同即指當科。內心中虛即心違。引證可知。坐立差別中初科以世多妄行故特示之。如說戒所斥然說戒時維那起對上座。故有此濫。余法即座對答。則非所論。下指義鈔。必有他說。其文亦亡。次科初明開立。治罰折辱不許彼坐。以

下釋聽立意。餘下明制坐。如離衣杖囊悔罪之類。乞須謙下對僧互跪。跪同坐相故云坐乞。律中凡從僧乞法並列五儀云。應至僧中偏露右肩。脫屣禮僧足右膝著地合掌。故云明說。三中初明開立。文列二人。各示教意。今世教授入眾先坐。問和後起。秉法名為坐和立秉。此由受戒法中止約總答。不出前和坐立之相。故致盲爭至今未已。今應問曰。威儀立秉本為敬僧。今輒先坐豈得先倨后敬。鈔文明示。不得輒坐。汝今坐和豈非輒耶。儻能從理不勞紛紜。二說戒師若準尼鈔亦不開之。彼云。如律眾大開作轉輪高座說戒。未必立說得成。舊開立說良恐不成(準彼校今猶循舊說。是知唯開白召一法)。自下次明制坐。注中余緣謂開有病坐立非別。業疏云。若病在眾如滅諍草覆中。兩眾伏地向羯磨人。一心聽受準此。仰伏皆開背是別相是別是足必堪同僧而。故仰伏者就開成別等。◎

◎釋受欲篇

欲法有三。在屏對首。能對名與欲。所對名受欲。對眾正陳名說欲。今但云受者一取欲。本意為遣他傳。二初傳后說。並在受人。一標受欲通攝初后。三觀緣受法持詣僧中。是非成否並歸受者。文中可見。問自然界中得受欲否。答不得。若爾對首別法。何局法地。答初雖別法終成僧事。唯此一法異余對首。所以下云界外受

【現代漢語翻譯】現代漢語譯本：下面解釋聽立意的含義。剩餘部分闡明了制定坐姿的規定。例如脫衣、持杖、懺悔罪過等等，都需要謙虛地面對僧眾，互相跪拜。跪拜的姿勢與坐姿相似，所以稱為『坐乞』。律典中凡是向僧眾請求的方法都列為五儀，說：『應該到僧眾中袒露右肩，脫鞋，禮拜僧眾的腳，右膝著地，合掌。』所以說是明確說明。三種情況中，首先闡明允許站立的情況。文中列舉了兩個人，各自展示了教義的含義。現在有些教授進入僧眾中先坐下，詢問和合之後才站起來。秉持佛法稱為『坐和立秉』。這是由於受戒法中只做了總體的回答，沒有詳細說明之前的和合、坐立的儀態，所以導致了盲目的爭論至今沒有停止。現在應該問：『威儀上站立秉法本來是爲了尊敬僧眾，現在卻先坐下，豈不是先倨后恭？』《鈔文》明確指出，不得隨意坐下。你現在坐和，難道不是隨意嗎？』如果能夠遵循道理，就不需要爭論了。關於說戒的戒師，如果按照《尼鈔》的說法，也是不允許站立的。《尼鈔》說：『按照律典，僧眾大開法會，設定轉輪高座說戒，未必站立說法就能成功。』舊時允許站立說法，恐怕難以成功（按照《尼鈔》校對，現在仍然沿用舊說，可知只允許白召這一種情況）。從『自下』開始闡明制定坐姿的規定。註釋中說，其餘的因緣是指允許有病的人坐著，站立和坐著沒有區別。《業疏》說：『如果生病在僧眾中，就像滅諍草覆中一樣，兩眾伏在地上，面向羯磨人，一心聽受。』按照這個說法，仰和伏都允許，背離是不同的儀態，背離是不同的，腳一定可以和僧眾一樣。所以仰和伏是就允許的情況來說的，成就不同的儀態等等。下面解釋接受慾望的篇章慾望法有三種：在屏處、對首、對眾。能夠對別人說出慾望的稱為『與欲』，所面對的稱為『受欲』，在僧眾面前正式陳述稱為『說欲』。現在只說『受者』，是取接受慾望的本意，爲了派遣他人傳達。一是初次傳達之後再說，都在接受的人身上。一是標明接受慾望，統攝初次和之後。三是觀察因緣，接受佛法，持送到僧眾中，是否成就都歸於接受的人。文中可以見到。問：在自然界中可以接受慾望嗎？答：不可以。如果這樣，對首別法，為什麼侷限於法地？答：開始雖然是別法，最終還是成就僧事。只有這一種方法不同於其他的對首，所以下面說在界外接受。

【English Translation】 English version: The following explains the meaning of 'listening and establishing intention'. The remaining part clarifies the regulations for the sitting posture. For example, removing robes, holding a staff, repenting of sins, etc., all require humility towards the Sangha, and mutual kneeling. The kneeling posture is similar to the sitting posture, so it is called 'sitting request'. In the Vinaya, all methods of requesting from the Sangha are listed as the five observances, saying: 'One should go to the Sangha, expose the right shoulder, take off shoes, prostrate at the feet of the Sangha, with the right knee on the ground, and palms together.' Therefore, it is said to be a clear explanation. Among the three situations, the first clarifies the permission to stand. The text lists two people, each showing the meaning of the teachings. Nowadays, some professors sit down first when entering the Sangha, and stand up after asking for harmony. Upholding the Dharma is called 'sitting harmony and standing upholding'. This is because the precepts only made a general answer, without detailing the previous harmony, sitting and standing postures, which has led to blind disputes that have not stopped until now. Now one should ask: 'Standing to uphold the Dharma with dignity is originally to respect the Sangha, but now sitting down first, isn't that being arrogant first and respectful later?' The 'Commentary' clearly points out that one should not sit down casually. Are you not being casual by sitting down for harmony now?' If one can follow the principles, there is no need for disputes. Regarding the precept master who speaks the precepts, according to the 'Nuns' Commentary', standing is also not allowed. The 'Nuns' Commentary' says: 'According to the Vinaya, the Sangha holds a large Dharma assembly, setting up a high Dharma seat to speak the precepts, it is not certain that speaking while standing will be successful.' The old practice of allowing standing to speak the Dharma is feared to be unsuccessful (according to the 'Nuns' Commentary', the current practice still follows the old saying, it can be seen that only the method of white invitation is allowed). From 'from below' begins to clarify the regulations for the sitting posture. The commentary says that the remaining conditions refer to allowing sick people to sit, and there is no difference between standing and sitting. The 'Karma Summary' says: 'If one is sick in the Sangha, just like in the grass-covering for settling disputes, the two assemblies lie on the ground, facing the Karma master, listening attentively with one mind.' According to this statement, both facing up and lying down are allowed, turning away is a different posture, turning away is different, and the feet must be the same as the Sangha. Therefore, facing up and lying down are in terms of allowing the situation, achieving different postures, etc. The following explains the chapter on receiving desire There are three types of desire Dharma: in private, facing each other, and facing the assembly. The one who can express desire to others is called 'giving desire' (yu yu), the one who is faced is called 'receiving desire' (shou yu), and formally stating it in front of the Sangha is called 'speaking desire' (shuo yu). Now only 'receiver' is mentioned, which takes the original meaning of receiving desire, in order to send others to convey it. One is to speak again after the initial transmission, which is all on the person receiving. One is to mark receiving desire, encompassing the initial and subsequent. Three is to observe the conditions, receive the Dharma, and bring it to the Sangha, whether it is accomplished or not is all attributed to the receiver. It can be seen in the text. Question: Can desire be received in the natural realm? Answer: No. If so, why is the separate Dharma of facing each other limited to the Dharma ground? Answer: Although it is a separate Dharma at the beginning, it ultimately achieves Sangha affairs. Only this method is different from other facing each other, so it is said below that it is received outside the boundary.

不成等。篇中大判不出二門。一緣二法各有是非。故以命題。敘意中初至欲也。來敘欲意。上二句明所欲。事謂羯磨所被。除說恣二種。自餘一切機發莫期。故云不意。法即羯磨眾所常行。但有事生必須加被。故曰常情。此明事是臨時法唯常定故也。故下明能欲。對情者即上常情謂僧心也。順其心者謂以心順之。心順無違顯非乖別。羯磨得遂。故法無失。故下舉名結釋。然下敘立法意生起下文。初句明緣差。情即欲心事謂欲緣心順事違。故云相反。故立下明製法。法即通目傳欲之教。總下二門非獨詞句。若無製法事則容濫。故云檢也。檢則下明須教觀緣可辨成否。有事者總于緣法。若明下審機須教。發起開章若猶欲也。制意中初標。凡下釋復為二。初敘僧事。身心者且對不與欲來者言之。對前可見。有云語略義必包口。設下明欲法。上明不開則失機。故下示立法故成益。機緩教急故曰莫同。彼即僧事此謂欲緣。僧私兩遂故云俱辦。緣下結示。釋名中初標示。多以者如下所引諸文是也。欲明下釋成。初示欲本。但下明欲緣。令下明欲法。達即到也。故下引證。論云樂隨喜。律云發心。皆希須意。又俱舍云。欲者希求所作事業。唯識云。于所樂境希望為性。皆符此意明體中業疏有三。一者從法想欲為體(想陰心聚所攝名法

)。二者從相色聲為體。或動身色(重病現相)。或動聲相(廣略四種)。三者從事即同今文。初總標。欲為能須。事即所欲除結界。外一切羯磨大分二事。說恣制同遵。余法皆別為也。自下別釋。初明同須。時限即半月夏竟也。叛即背也。疏云。必私逃叛遠出亦犯。自有下次明別須。單僧須者私不須也。僧須我者恐乖別也。我不須者非己事也。非謂無心同須法事。問三體何異。答初是能欲后即所欲中即說詞。鈔出后解余義存略。開遮中初明遮。遮即是制律。文唯結三種大界。羯磨之前並云不得受欲。故曰唯除(義準三小戒場亦遮)。餘下明開。初句判定。下二句義決。欲法制緣出說恣二犍度。戒本單白舍德衣白前列問欲。自余並無故云非明文也。除結界法制不取欲。余並不制。意即是開故云以非制也。所以唯遮結界者。答如本篇明之。緣中為二。初簡非緣。犯戒非法語略事含。通於一切治生邪命放逸縱怠不應所列併入非緣。要知。欲法事不得已。故曲開之。微涉濫委無非背叛。重病舁至。教意可知。寄言學者彌須競慎。不合者遮未說也。不成者斥己說也。若下次明如緣有六。律文欲法中本無塔事。注羯磨亦列五種。今準不與欲戒加之。彼云。僧事塔寺事瞻視病人。並開與欲。上引正緣。而下示旁緣。出與欲後悔戒。

【現代漢語翻譯】現代漢語譯本二者以相、色、聲為體。或者動身色（重病顯現的癥狀），或者動聲相（廣略四種）。三者從事方面與今文相同。開始總標，『欲』是能須，『事』是所欲，即除了結界之外的一切羯磨，大體分為兩件事：說戒和自恣，共同遵守。其餘法則各有不同。下面分別解釋。先說明共同需要的。『時限』即半月和夏安居結束。『叛』即背叛。疏中說：『必定是私自逃跑，遠走他鄉才算犯戒。』自有下面說明各自需要的。單僧需要，私下不需要。僧眾需要我，是恐怕出現差錯。我不需要，不是自己的事。這裡說的『非』，不是指無心，而是指共同需要的法事。問：三種體有什麼不同？答：第一個是能欲，後面是所欲，中間是說詞。鈔中引出後來的解釋，其餘意義略去。開遮中先說明遮，遮即是制律。文中只結三種大界。羯磨之前都說不得受欲，所以說『唯除』（義理上，三小戒場也遮）。下面說明開。第一句是判定，下面兩句是義理上的決斷。『欲法制緣』出自說戒和自恣二犍度。戒本中，單白、舍德衣白之前列出問欲。其餘都沒有，所以說『非明文』。除了結界法制不取欲，其餘都不禁止。意思是允許，所以說『以非制也』。為什麼只禁止結界呢？答：如本篇所說。緣中分為二，先簡除非緣。犯戒、非法語、略事，包含一切治生、邪命、放逸、縱怠，不應列入的都歸入非緣。要知道，欲法事是不得已才特別允許的。稍微涉及濫用委託，無不是背叛。重病被抬來，教義可以明白。告誡學者要更加謹慎。不合的遮止，未說的也遮止。不成的斥責自己說的。如果下面說明如緣有六。律文中，欲法中本來沒有塔事。注羯磨也列出五種。現在參照不與欲戒加上。那裡說：僧事、塔寺事、瞻視病人，都允許與欲。上面引用正緣，下面指示旁緣。出與欲後悔戒。 English version These two take form in characteristics, color, and sound. Either moving the body's color (symptoms of severe illness), or moving the sound's characteristics (four types, broad and concise). The third, in terms of actions, is the same as the current text. Initially, it generally indicates that 'desire' is the ability to need, and 'affairs' are what is desired, that is, all Karmas except for boundary setting, mainly divided into two matters: recitation of precepts and self-authorization, which are followed together. Other rules are different. The following explains separately. First, it explains what is commonly needed. 'Time limit' refers to the half-month and the end of the summer retreat. 'Rebellion' means betrayal. The commentary says: 'It is definitely a violation to secretly run away and go far away.' The following explains what is needed separately. A single monk needs it, but not privately. The Sangha needs me, fearing errors. I don't need it, it's not my business. The 'non-' here does not refer to unintentional, but to Dharma affairs that are commonly needed. Question: What are the differences between the three bodies? Answer: The first is the ability to desire, the latter is what is desired, and the middle is the statement. The commentary quotes later explanations, and the remaining meanings are omitted. In opening and closing, first explain closing, which is the establishment of rules. The text only establishes three major boundaries. Before the Karma, it is said that desire must not be received, so it is said 'except' (in principle, the three minor precept places are also closed). The following explains opening. The first sentence is a judgment, and the following two sentences are judgments in terms of reasoning. 'Desire Dharma's conditions' come from the two Khandakas of recitation of precepts and self-authorization. In the precept book, asking for desire is listed before single white and giving up virtue clothes white. The rest do not have it, so it is said 'not explicitly stated'. Except for the boundary setting Dharma system, desire is not taken, and the rest are not prohibited. The meaning is permission, so it is said 'because it is not restricted'. Why only prohibit boundary setting? Answer: As stated in this chapter. The conditions are divided into two, first excluding non-conditions. Violations of precepts, illegal language, brief matters, including all livelihood, evil life, indulgence, and laziness, and those that should not be listed are all included in non-conditions. It should be known that desire Dharma affairs are specially allowed only when it is unavoidable. Slightly involving abuse of entrustment is nothing but betrayal. Severe illness is carried, and the teachings can be understood. Admonish scholars to be more cautious. What is not suitable is prohibited, and what is not said is also prohibited. What is not successful is to rebuke what you said. If the following explains that there are six conditions. In the Vinaya text, there was originally no pagoda matter in the desire Dharma. The commentary Karma also lists five types. Now, refer to the precept of not giving desire and add it. It says: Sangha affairs, pagoda and temple affairs, and caring for the sick are all allowed to give desire. The above quotes the correct conditions, and the following indicates the side conditions. Regret the precept after giving desire.

【English Translation】 These two take form in characteristics (相 xiāng), color (色 sè), and sound (聲 shēng). Either moving the body's color (身色 shēn sè) (symptoms of severe illness), or moving the sound's characteristics (四種 sì zhǒng) (four types, broad and concise). The third, in terms of actions, is the same as the current text. Initially, it generally indicates that 'desire' (欲 yù) is the ability to need, and 'affairs' (事 shì) are what is desired, that is, all Karmas (羯磨 jiémó) except for boundary setting (結界 jiéjiè), mainly divided into two matters: recitation of precepts and self-authorization (自恣 zìzì), which are followed together. Other rules are different. The following explains separately. First, it explains what is commonly needed. 'Time limit' refers to the half-month and the end of the summer retreat. 'Rebellion' (叛 pàn) means betrayal. The commentary says: 'It is definitely a violation to secretly run away and go far away.' The following explains what is needed separately. A single monk needs it, but not privately. The Sangha needs me, fearing errors. I don't need it, it's not my business. The 'non-' here does not refer to unintentional, but to Dharma affairs that are commonly needed. Question: What are the differences between the three bodies? Answer: The first is the ability to desire, the latter is what is desired, and the middle is the statement. The commentary quotes later explanations, and the remaining meanings are omitted. In opening and closing, first explain closing, which is the establishment of rules. The text only establishes three major boundaries. Before the Karma, it is said that desire must not be received, so it is said 'except' (in principle, the three minor precept places are also closed). The following explains opening. The first sentence is a judgment, and the following two sentences are judgments in terms of reasoning. 'Desire Dharma's conditions' come from the two Khandakas (犍度 jiāndù) of recitation of precepts and self-authorization. In the precept book, asking for desire is listed before single white and giving up virtue clothes white. The rest do not have it, so it is said 'not explicitly stated'. Except for the boundary setting Dharma system, desire is not taken, and the rest are not prohibited. The meaning is permission, so it is said 'because it is not restricted'. Why only prohibit boundary setting? Answer: As stated in this chapter. The conditions are divided into two, first excluding non-conditions. Violations of precepts, illegal language, brief matters, including all livelihood, evil life, indulgence, and laziness, and those that should not be listed are all included in non-conditions. It should be known that desire Dharma affairs are specially allowed only when it is unavoidable. Slightly involving abuse of entrustment is nothing but betrayal. Severe illness is carried, and the teachings can be understood. Admonish scholars to be more cautious. What is not suitable is prohibited, and what is not said is also prohibited. What is not successful is to rebuke what you said. If the following explains that there are six conditions. In the Vinaya text, there was originally no pagoda matter in the desire Dharma. The commentary Karma also lists five types. Now, refer to the precept of not giving desire and add it. It says: Sangha affairs, pagoda and temple affairs, and caring for the sick are all allowed to give desire. The above quotes the correct conditions, and the following indicates the side conditions. Regret the precept after giving desire.

非正制者不出欲法。故僧受行者示可取。故僧祇彼更有蘭若衣缽(經營衣缽)。王賊禁閉並開。下句指略。有云義鈔今見疏中。斥世中初指非。多慢即心非。妄行是事非。斯法即欲(有準尼鈔。是慢說戒羯磨法者彼此別緻不可一例)。謂下釋相。言無病者此約牒緣者。為言令下顯過。初明與欲人過。令傳至僧成教人業。據理初與時前對不知。亦得三罪。所下出受欲人過。由知不實。自他同犯。言三罪者即上三妄今不牒緣。則無初妄。必若體凈亦無第二。不欲言欲定有可知。后二句訶誡尼鈔問云。無病既不合說。得成法事否。答成前人自有妄語之罪。二欲法自與中。初科以律但云佛言不應稱事與欲清凈。聽如法僧事與欲清凈。無上二句故云不具。業疏云。律云廣說不正出文。今比轉欲裁出故云義設。詞中初句告前憶持。次句自言名號。第三句牒所欲事。第四句正陳本心。次定多少中初示他部。今下明不取。即序所謂是非條別故也。初示本宗立法分齊。無結略者如舍戒悔吉等。不云三說。單白白二不云第二第三等是也。文中且指白四為言。若三歸乞詞對念說恣並直云三說。準下舉法例成。以轉欲中無結略故。不下斥非。疏云。有人依五分僧祇。云不三說不成欲。故此斥之。所以一說即成者疏云。莫非呈心至僧。眾多忘隱明

【現代漢語翻譯】現代漢語譯本非如法定製定的規則不能用來授予意願。因此，僧團接受行者（指比丘或比丘尼）的意願表示認可。因此，僧祇律中，他們有自己的蘭若（aranya，指遠離村落的修行場所）和衣缽（袈裟和食器）。國王或盜賊的禁閉都可以被打開。下句是簡略的指代。有人說義鈔現在可以在疏中看到。駁斥世俗的最初指責是不對的。過多的傲慢就是心裡的不對。虛妄的行為就是事情的不對。這種法就是慾望（參考尼鈔，對於傲慢地說戒羯磨法的人，彼此的區別很大，不能一概而論）。下面是解釋相狀。說沒有疾病，這是指陳述因緣的人。爲了說話，下面顯示過失。首先說明給予意願的人的過失。讓他們傳達給僧團，成為教導他人的人的業。按照道理，最初給予意願時，如果之前不瞭解情況，也會犯三種罪過。下面是接受意願的人的過失。因為知道不真實，自己和他人都會犯同樣的罪過。所說的三種罪過，就是上面的三種虛妄，現在不陳述因緣，就沒有最初的虛妄。如果身體清凈，也沒有第二種罪過。不想要卻說想要，一定可以知道。後面的兩句是訶責。尼鈔問：沒有疾病既然不應該說，那麼能成就法事嗎？回答說：成就，但是前面的人自己有妄語的罪過。二、意願法是自己給予的。最初的科判是按照律藏，只是說佛說不應該稱事給予意願清凈，聽如法僧事給予意願清凈。沒有上面的兩句，所以說不具足。《業疏》說：律藏中廣泛地說不正出文，現在比較轉欲裁決出，所以說是義設。詞中的第一句是告訴前面的人記住，第二句是自己說出名號，第三句是陳述所想要的事情，第四句是正式陳述本心。其次是確定多少，首先是展示其他部派。現在說明不採取，就是序言所說的條別是非。最初是展示本宗的立法分齊。沒有總結省略，例如舍戒、懺悔、吉祥等，不說三說，單白、白二不說第二、第三等。文中且以白四羯磨為例。如果是三歸、乞詞、對念、說恣，就直接說三說。按照下面的方法，舉例說明成就。因為轉欲中沒有總結省略。下面是駁斥不對的地方。《疏》說：有人依據《五分律》、《僧祇律》，說不說三遍不能成就意願，所以這裡駁斥它。所以說一遍就能成就，是因為《疏》說：莫非是呈心至僧，眾多忘隱明。

【English Translation】 English version Rules that are not properly established cannot be used to grant consent. Therefore, the Sangha accepts the expression of consent from practitioners (referring to Bhikkhus or Bhikkhunis). Therefore, in the Sanghika Vinaya, they have their own aranya (secluded place for practice away from villages) and alms bowl (kasaya and eating utensils). Imprisonment by kings or thieves can be opened. The following sentence is a brief reference. Some say that the Yi Chao can now be seen in the commentary. Refuting the initial accusations of the world is incorrect. Excessive arrogance is incorrect in the mind. False actions are incorrect in deeds. This Dharma is desire (refer to the Ni Chao, for those who arrogantly speak the precepts and karma, the differences between them are great and cannot be generalized). Below is an explanation of the characteristics. Saying there is no illness refers to the person stating the circumstances. In order to speak, the following shows the faults. First, explain the faults of the person giving consent. Let them convey it to the Sangha and become the karma of those who teach others. According to reason, when initially giving consent, if the situation was not understood beforehand, three offenses would also be committed. Below are the faults of the person receiving consent. Because they know it is not true, they and others will commit the same offense. The three offenses mentioned are the three falsehoods above. If the circumstances are not stated now, there will be no initial falsehood. If the body is pure, there will also be no second offense. Saying 'want' when not wanting can certainly be known. The following two sentences are rebukes. The Ni Chao asks: Since it is not appropriate to say there is no illness, can the Dharma event be accomplished? The answer is: It is accomplished, but the person in front has the offense of lying. Second, the consent Dharma is given by oneself. The initial classification is according to the Vinaya Pitaka, which only says that the Buddha said it is not appropriate to say 'granting consent purely according to the matter,' listen to the Dharma Sangha 'granting consent purely according to the Dharma.' Without the two sentences above, it is said to be incomplete. The Ye Shu says: The Vinaya Pitaka extensively says that the text is not properly extracted. Now, comparing and deciding on the transfer of consent, it is said to be 'established according to meaning.' The first sentence in the words is to tell the person in front to remember, the second sentence is to say one's name, the third sentence is to state what is desired, and the fourth sentence is to formally state one's true intention. Secondly, determining the quantity, first showing other schools. Now it is explained that it is not adopted, which is the distinction between right and wrong mentioned in the preface. Initially, it shows the legislative division of the original school. There is no summary omission, such as renouncing precepts, repentance, auspiciousness, etc., without saying 'three recitations,' single white, white two without saying 'second, third,' etc. The text takes the white four karma as an example. If it is the three refuges, requesting words, reciting together, or saying at will, it is directly said 'three recitations.' According to the following method, examples are given to illustrate accomplishment. Because there is no summary omission in the transfer of consent. Below is a refutation of what is incorrect. The Commentary says: Some people rely on the Fivefold Vinaya and the Sanghika Vinaya, saying that consent cannot be accomplished without saying it three times, so it is refuted here. The reason why it can be accomplished with one recitation is because the Commentary says: 'It is nothing but presenting the mind to the Sangha, many forget and conceal the truth.'

判開之。豈限三說方成一法。不牒緣中古本羯磨欲並稱緣。恐后疑執故。此問破。此欲詞者指上義設。人語者即曹魏僧鎧翻譯時加。律中轉欲則無。前既準律。故云正本。明乖錯中稱字去呼。謂對說時與前詞句不相稱可。以餘眾別羯磨不許落非。獨此欲詞有成法義故立此問(古作乎。呼謂不稱欲緣。且上既云不稱正本。何乃反問成否。于理不然)。答中初句斷成。由下釋所以。如結界唱相受懺陳乞。既牒入法不可有乖。欲但通情。既不入法。有乖許得。律中下引證甚明文如后引。欲凈同異者即第四句。據本非同欲生后義假設來問。答中初分示由律緣起。欲凈各傳從文。而釋猶同昔義。故業疏云有人言等。后出今解云。欲者表心無貳以應僧體(三業中心口集即相和也)。清凈錶行無玷。實通假用(戒見利同即體和僧體假用名之異耳)。據此義通一切羯磨。不可偏配。唯自恣時希僧舉罪。不敢陳凈。但云與欲自恣耳。若下明合說。律本各傳。因六群與欲不與清凈。僧中有事起。持欲者言。我持欲來不得清凈稽留說戒。佛言自今已去。與欲時應與清凈。從此雙傳。故云正制。不下簡濫。亦由昔人執彼行事故此簡之。彼云。時集與清凈(半月說戒常定故)。非時集與欲(余羯磨不定故)。此即四分所廢之教。釋如法中初牒釋。

【現代漢語翻譯】現代漢語譯本判決開示。難道限定三次陳述才能成就一個羯磨法？不重複說明緣由，是因為古本羯磨中，『欲』和『緣』經常一起使用，恐怕後人產生疑惑和執著，所以提出這個問題來破除疑惑。這裡所說的『欲』詞，指的是上面所假設的意義。『人語』指的是曹魏時期僧鎧翻譯時加入的。律中只有『轉欲』，沒有『轉緣』。前面既然以律為準，所以說是『正本』。說明在乖錯之中，稱謂和語句可以不相稱。也就是說，在對說的時候，和前面的詞句不相稱是可以的。其餘的僧眾別羯磨不允許有錯漏，唯獨這個『欲』詞有成就羯磨的意義，所以設立這個問題。（古人認為，稱謂和『欲』、『緣』不相稱。而且上面已經說了不符合『正本』，為什麼反而要問是否能成就羯磨，于理不合。）回答中，第一句斷定可以成就羯磨，下面解釋原因。比如結界、唱相、受懺、陳乞，既然已經記錄在法中，就不可以有差錯。『欲』只是表達意願，既然不記錄在法中，有差錯也是可以的。律中引用了很明確的證據，文句如下面所引用的。『欲』和『清凈』的相同和不同，指的是第四句。根據原本，『欲』和『清凈』不同，假設產生後面的疑問。回答中，首先分別說明了『欲』和『清凈』的律法緣起。『欲』和『清凈』各自傳承，從文字上解釋，仍然和以前的意義相同。所以業疏中說有人說等等。後面解釋說：『欲』，表示內心沒有二意，以應和僧團的整體（身口意三業中心口一致，就是相和）。『清凈』，表示行為沒有瑕疵，實際上是通假使用（戒、見、利相同，就是體和，僧團整體假借使用，名稱不同而已）。根據這個意義，可以適用於一切羯磨，不可以偏頗地分配。只有在自恣的時候，希望僧眾舉罪，不敢陳述清凈，只說『與欲自恣』而已。如果下面說明合併說的情況。律本各自傳承，因為六群比丘給予『欲』而不給予『清凈』，僧團中發生了事情。持『欲』的人說：『我持『欲』來，沒有得到『清凈』，耽誤了說戒。』佛說：『從今以後，給予『欲』的時候，應該給予『清凈』。』從此以後，兩者一起傳承，所以說是『正制』。下面是爲了避免濫用，也是因為以前的人執著於他們的行為，所以這樣簡化。他們說：『按時集合給予『清凈』（半月說戒是常定的），非按時集合給予『欲』（其餘羯磨是不定的）。』這就是四分律所廢除的教義。解釋如法中，首先重複解釋。

【English Translation】 English version To judge and open it up. Is it limited to three statements to form one Karma? Not repeating the reasons is because in the ancient Karma texts, 'Yu' (desire/consent) and 'Yuan' (cause/condition) were often used together, fearing that later generations would have doubts and attachments, so this question is raised to dispel doubts. The 'Yu' word mentioned here refers to the meaning assumed above. 'Human speech' refers to what was added by the monk Seng Kai during the translation in the Cao Wei period. In the Vinaya, there is only 'transferring Yu', not 'transferring Yuan'. Since the previous was based on the Vinaya, it is said to be the 'original text'. It explains that in discrepancies, the terms and sentences may not match. That is, it is permissible for them not to match the previous words and sentences when speaking to each other. Other Sangha separate Karmas are not allowed to have errors, only this 'Yu' word has the meaning of accomplishing Karma, so this question is established. (The ancients believed that the terms did not match 'Yu' and 'Yuan'. Moreover, since it was already said above that it does not conform to the 'original text', why ask whether it can accomplish Karma, which is unreasonable.) In the answer, the first sentence determines that it can accomplish Karma, and the reason is explained below. For example, establishing boundaries (結界, Jie Jie), announcing the characteristics (唱相, Chang Xiang), receiving repentance (受懺, Shou Chan), and requesting (陳乞, Chen Qi), since they have been recorded in the Dharma, there should be no errors. 'Yu' only expresses intention, and since it is not recorded in the Dharma, errors are permissible. The Vinaya quotes very clear evidence, and the sentences are as quoted below. The similarities and differences between 'Yu' and 'Purity' (清凈, Qing Jing) refer to the fourth sentence. According to the original text, 'Yu' and 'Purity' are different, assuming that the following questions arise. In the answer, first explain the Vinaya origins of 'Yu' and 'Purity' separately. 'Yu' and 'Purity' are passed down separately, and the explanation from the text is still the same as the previous meaning. Therefore, the Karma Commentary (業疏, Ye Shu) says that some people say, etc. The later explanation says: 'Yu' means that there is no second intention in the heart, in order to respond to the whole of the Sangha (the body, speech, and mind are consistent in the center of the three karmas, that is, in harmony). 'Purity' means that there are no flaws in behavior, and it is actually used as a general term (the precepts, views, and benefits are the same, that is, the body is in harmony, and the Sangha as a whole is used figuratively, with different names). According to this meaning, it can be applied to all Karmas, and should not be allocated partially. Only during the Pravāraṇā (自恣, Zi Zi), hoping that the Sangha will point out faults, one does not dare to state purity, but only says 'giving Yu for Pravāraṇā'. If the following explains the situation of merging the statements. The Vinaya texts are passed down separately, because the Six Group Bhikkhus (六群比丘, Liu Qun Biqiu) gave 'Yu' but did not give 'Purity', and things happened in the Sangha. The person holding 'Yu' said: 'I came holding 'Yu', but did not get 'Purity', delaying the recitation of the precepts.' The Buddha said: 'From now on, when giving 'Yu', 'Purity' should be given.' From then on, the two were passed down together, so it is said to be the 'official system'. The following is to avoid abuse, and also because people in the past were attached to their actions, so it is simplified in this way. They said: 'Gathering on time to give 'Purity' (the semi-monthly recitation of the precepts is constant), gathering at other times to give 'Yu' (the remaining Karmas are uncertain).' This is the doctrine abolished by the Four-Part Vinaya (四分律, Si Fen Lu). In explaining the Dharma, first repeat the explanation.

下指非緣。如眾網者彼列二十餘件。乃至科索酒肉。媒嫁凈人。賣買奴婢。如是等並不須與。此下顯通。律中亦因六群稱事(謂僧中事如雲為受戒事與欲等)。僧中有餘事起稽留法事。佛言不應稱事。聽如法僧事與欲清凈。諸法事者須簡結界。轉欲敘緣中初二句結前標后。謂下釋開意。律云。持欲比丘自有事起。佛言聽授與余比丘。毗尼下引證。彼云七相應法。受已轉與一人。如是至七皆成文。但至七已外應閉。僧祇十誦若轉。即失部計不同。疏云。或是異宗所廢且從當部。詞句中六句。初后四句同前。受某甲下一句牒前欲詞。若轉多人須一一別牒人名。或忘姓相。但云與眾多比丘受欲清凈。余詞並同。彼下一句自他雙牒以付後傳。問成否中律中五種。而世濫行。故作此問。答中初文三。先明律緣。律中本為病人開故具。即一廣缺即四略。良下示具缺所以。文下二引示說戒中雲。有比丘白佛。有病比丘不來。佛言自今已去聽與欲。若言與汝欲成與欲(鈔以此句在下。又汝字作我復多說字。注羯磨同律。可驗鈔中傳寫錯倒)。若言我說欲成與欲(即鈔初句)。餘三並同。下皆云成與欲。業疏分二。四略一廣。又復為二。四口一身。前下三義判。就四重病中更分輕重。上三猶輕。現相最重廣。中病即是輕病。猶廣說健則可

【現代漢語翻譯】現代漢語譯本下指非緣（指不相關的因緣）。例如，如果大眾結網捕魚，其中列舉了二十多件事，乃至科索酒肉（指不潔凈的酒肉），媒嫁凈人（指為已經出家的人做媒），買賣奴婢（指買賣奴隸和婢女），像這些事情都不應該參與。這以下是顯通（指顯現神通），律中也因為六群比丘稱事（指僧團中的事情，例如受戒事宜和給予同意等）。僧團中如果發生其他事情導致法事稽留，佛說不應該稱事，應該聽從如法僧團給予同意，保持清凈。各種法事需要簡擇結界（指在一定的區域內進行儀式）。轉欲敘緣中，前兩句總結前文，標示後文，意思是下面要解釋開示。律中說，持欲比丘（指持有同意權的比丘）自己有事，佛說可以授權給其他比丘。毗尼（指戒律）下面引用證明，那裡說七相應法（指七種相應的法），接受後轉給一個人，這樣直到七個人都成立。但是超過七個人就應該停止。僧祇（指僧團）和十誦律（指十誦律）如果轉授，就會失去部計（指失去計算），各部律的說法不同。疏（指疏文）中說，或許是其他宗派廢棄的，就按照本宗的說法。詞句中六句，前後四句和前面相同。『受某甲（指某個人）』下一句是重複前面的同意詞。如果轉給很多人，需要一一分別說明人名，或者忘記了姓氏，就說『與眾多比丘受欲清凈』，其餘的詞語都相同。『彼（指那個人）』下一句是自己和他人一起說明，以便後面傳達。問成否中，律中有五種情況，但是世俗濫用，所以提出這個問題。回答中，首先說明律的因緣。律中本來是爲了病人開許的，所以有詳細的說明，即一種廣義的，缺少即四種略義的。良（指良好）下面說明具足和缺少的原因。文（指經文）下面引用說明，說戒中說，有比丘稟告佛，有生病的比丘沒有來。佛說從今以後允許給予同意。如果說『與汝欲成與欲（指給予你同意就等於同意）』（鈔本中把這句話放在下面，而且『汝』字寫成『我』，還多了『說』字，註解羯磨（指羯磨儀軌）和律相同，可以驗證鈔本中傳抄錯誤）。如果說『我說欲成與欲（指我說同意就等於同意）』（即鈔本的第一句）。其餘三種情況都相同，下面都說『成與欲（指等於同意）』。業疏（指業疏）分為兩種，四種略義，一種廣義。又分為兩種，四種口頭，一種身體。前面下面三種意義判斷，就四種重病中再分輕重，前面三種還算輕，現相（指出現癥狀）最重，是廣義的。中病（指中等病）就是輕病，如果廣泛地說健康就可以。

【English Translation】 English version The following refers to non-causation (referring to unrelated causes and conditions). For example, if a group of people are fishing with nets, listing more than twenty things, even 'kosho' wine and meat (referring to unclean wine and meat), matchmaking for 'jing ren' (referring to matchmaking for those who have already renounced the world), buying and selling slaves (referring to buying and selling slaves and servants), such things should not be involved in. The following is 'xiantong' (referring to manifesting supernatural powers), and in the Vinaya, it is also because the Six Groups of Bhikkhus 'chengshi' (referring to matters in the Sangha, such as ordination matters and giving consent, etc.). If other matters occur in the Sangha that cause delays in Dharma affairs, the Buddha said that it should not be 'chengshi', but should listen to the Dharma-abiding Sangha giving consent and maintaining purity. Various Dharma affairs require careful selection and boundary setting (referring to performing rituals within a certain area). In 'zhuan yu xu yuan' (transferring consent and narrating the reasons), the first two sentences summarize the previous text and mark the following text, meaning that the following will explain and clarify. The Vinaya says that a 'chiyu' Bhikkhu (referring to a Bhikkhu who holds the right to consent) has his own affairs, and the Buddha said that he can authorize other Bhikkhus. The Vinaya (referring to the precepts) below cites proof, where it says the Seven Corresponding Dharmas (referring to the seven corresponding Dharmas), after receiving it, transfer it to one person, and so on until seven people are established. However, beyond seven people, it should be stopped. The Sangha (referring to the Sangha) and the Ten Recitations Vinaya (referring to the Ten Recitations Vinaya) if transferred, will lose the 'buji' (referring to losing the calculation), and the statements of each part of the Vinaya are different. The commentary (referring to the commentary) says that perhaps it was abandoned by other sects, so follow the statement of this sect. In the six sentences of the phrase, the first and last four sentences are the same as before. 'Shou mou jia (receiving someone)' The next sentence is to repeat the previous consent word. If transferring to many people, it is necessary to specify the names of the people one by one, or if you forget the surname, say 'Giving consent to many Bhikkhus to receive purity', and the rest of the words are the same. 'Bi (that person)' The next sentence is to explain oneself and others together, so that it can be conveyed later. In asking whether it is established, there are five situations in the Vinaya, but the world abuses it, so this question is raised. In the answer, first explain the cause and condition of the Vinaya. The Vinaya was originally opened for the sick, so there is a detailed explanation, that is, one broad meaning, and lacking is four brief meanings. 'Liang (good)' Below explains the reasons for completeness and lack. The text (referring to the scripture) below cites the explanation, saying in the recitation of precepts, there is a Bhikkhu who reports to the Buddha that a sick Bhikkhu has not come. The Buddha said that from now on, it is allowed to give consent. If you say 'Giving you consent is equal to consent' (the manuscript puts this sentence below, and the word 'you' is written as 'I', and there is also the word 'say', the annotation 'Karma' (referring to the Karma ritual) is the same as the Vinaya, which can verify the error in the manuscript). If you say 'I say consent is equal to consent' (that is, the first sentence of the manuscript). The remaining three situations are the same, and below all say 'Cheng yu yu (equal to consent)'. 'Ye Shu (Karma Commentary)' is divided into two types, four brief meanings, and one broad meaning. It is also divided into two types, four verbal, and one physical. The previous three meanings are judged, and the four serious illnesses are further divided into light and heavy. The previous three are still light, and the 'xianxiang (appearing symptoms)' is the most serious, which is the broad meaning. 'Zhongbing (moderate illness)' is a mild illness, and if you broadly say health is okay.

知。次科五分即不與欲起去戒。彼因不與欲起去。故制須說欲。彼云今僧斷事。我某甲比丘如法僧事中與欲。此即同今廣說。言無略者據下。有現相一略。但無三種口略。上判四略為重病。此引他宗制急。即彰口略不可輒用。意在下科。三中初示濫有二。初緣如事非。囑信謂遣使往。告語沙彌者亦同遣使。但傳詞耳。或有下二緣法俱非。上引兩文正為破此。以無病非緣輒略非法初判不成。量合作良音誤。故下示其所以。引病例健于義難成。所以斷語猶進退者由無明文。且據義決。況略是律開欲取通意。未可一向故云難定。然今行事不可從緩。有病堪能亦須廣說方契聖心。問現相者本律有名無相。欲引外部明之故設此問。答中初示五相。隨病者所為亦非止此。律下次誡令詳審。律即五分由無名句色相難辨。故在取者默識趣向。說欲中初為他分二。前儀后法。若為他傳待索方說。兼他自說不必待索。由緣來不時不可定約。如便利卒患可待問耶。具威儀者如下所決。法中初句告眾同聽。次句牒彼人名。我下一句傳初受辭。彼下二句牒應僧也。若下示總說。僧祇不得至四。本宗唯多無在。但于次句總牒諸名。若不記者當云我受眾多比丘欲清凈。疏云。此據迷忘。必思審者不得籠通。合說中出法。詞句大同轉欲。唯初告僧為異。

而依古牒緣者。一暫借別緣簡異彼此。二恐後學不曉牒緣之相故特示之。臨事正說必須削去。故尼鈔但云我某甲彼某甲等。自說中初示法。與前與欲文同。但初句別。今時後生不識僧別。多於眾中而云大德一心念。或云大德憶念。愚癡迷法法恐難成。四分下指所出。此行他部事引緣可解。彼但云我某甲清凈僧憶念持。今不用彼詞。善作者嘆其能也。如法者釋其疑也。不受得罪者彼云越毗尼。通明五法。初二屏與后三對眾。又前三正出本宗。后二兼行他部。故注羯磨中止列三法。顯知。后二準前裁出。次決通中以當時諸家行事多別義須指定。故問決之。答中初文四相。二是合說二是各說。又前二對僧禮不禮別。后二就位下不下異。取捨中初科為二。初至皆成來一往暫許。據文有二。一據忘名。律中若不憶姓相。但云眾多比丘與欲清凈。次準不說並如后引。若下二取義奪破。律中等者釋上文意。忘誤得罪對上兩文。無緣不得顯非常開。上來釋通本部。約下勸準他宗。文見次科。引文中初五分明與欲人囑彼傳者(準此為他傳欲。至僧中隨多少。須為促籌。今多不知)。次引僧祇二節。初明與者揀境堪能。其下次明受者自量可否(準此受欲必選精明。據業疏中戒具解昏不聽持欲)。觀此二文。亦不明各說而委囑精選。意使僧中

識知名字不容莽鹵。取此義意證非合說。義評中初本其欲意。今下責其同說。五下準文決。正五分僧祇即上所引。然前二文並云僧中。即上座前也(或可別有明文如前僧祇。病比丘自入僧中。上座前說五分未見有文)。下引四分集僧文決上顯然。彌甚也。然上引文義取前各說。又準二律須上座前。今時行事一一別說頗合今文。然就座前猶同古見。理雖無害恐未盡善。失法標中律明失有三處。一房內二中道三僧所。文中初示失相。不下顯通三處。今不別分故云統明也。本宗標數準下列相併業疏。合云二十八。若據律文即無隱沒。今詳祖意。準不足數合須具之。但是文略或是此間律本寫脫。必無他意。體非中初文二。初約自言明失。文列十八人。所以無尼等四人者準業疏意。比前足數止是略無。五分明列如后所引。若下二約不言不失指同足數。即前二三兩例。引證中二文並約自言。則彰前判有誠據矣。五分說罪言通必據四重。由證體非故反上謂不自說。十誦始取即屏處。取竟收中道僧中。白衣同前本受不得者。沙彌非數。非比丘即上二人此示說時言有不定。遇緣失中初命過準業疏。若房中及中道可非欲到。若在僧中未說不成。已說在僧成。余如彼說。罷道者準疏。釋云受已自言還俗。尋悔亦失。由隔俗情故。入外道者謂。

同寺內外道居處西國多有此土不爾。別部者或調遠邪黨或部計異宗。戒場者疏云。疑前出界此局內故。釋余處中初正解。昔下斥非。自下比決說恣二處列相併。同而二名互出故不足疑。釋明相中初科后夜者據近顯相。遠則可知。律中結界廣故。十四日布薩十三日往不得受欲。問中以僧事多別如受懺等。即法便成則不在言。若說恣亡物德衣之類。羯磨雖成事容未竟。故有是問。答中初句直判。故下引決。二律開意並防失欲。疏云。若但經白時節可知。何勞略也(自恣減眾文略意同)。故知下結成。所以然者一欲濟卒緣。義無長久故。二欲是開教。開必須制故。三前緣若在容可再傳故。相乖中初文神足者十誦空有互與。皆非法故。隱沒人三處通失。故知。受他欲已不得入井窨等處。離見聞者疏中約三處。俱有初在房。受已作不送意。互離未失俱離方失。中道但作不送意。離生念處亦約俱離。三在僧中如下問答。問中古多異說。故須決之。答中初科此師正約作羯磨人。以辨俱互。業疏云。今解皆望同坐展轉。不約作羯磨者(疏標今解。前是古義不疑)。文中初二句總判。故下別釋。初準說戒明互離不失。離此下即明俱離失。言二人者初人更須離見。後人又復離聞。則是俱離矣。必下次準隔障明互離失。成上互不定義。今解中

【現代漢語翻譯】現代漢語譯本同寺內外道（指佛教以外的其他宗教修行者）居處，在西國（古代對印度的稱謂）多有，在此土（指中國）則不然。別部（指不同的律宗派別）者，或者調和遠方的邪見黨徒，或者計較不同宗派的差異。戒場（舉行受戒儀式的場所）的疏文說，因為懷疑之前已經出界（指超出戒律規定的範圍），而現在這個戒場在界內。釋義中，『余處中初正解』，是說其他地方的解釋一開始就正確。『昔下斥非』，是說過去（的解釋）是錯誤的。『自下比決說恣二處列相併』，是說從這裡開始比較決斷，說戒和自恣（佛教節日）兩個地方列出的情況相似。因為是同一個事物而有兩個不同的名稱，所以不必懷疑。解釋『明相中初科后夜』，是說根據接近的顯現來判斷。如果距離遠，則可以推知。律中結界（劃定戒律範圍）很廣，所以十四日布薩（佛教齋戒日），十三日前往不得受欲（指接受比丘尼的請求）。問答中，因為僧事（僧團事務）有很多不同，例如受懺悔等，只要符合法度就能成立，所以不在討論之列。如果說的是自恣時丟失的物品、功德衣之類，羯磨（僧團會議）雖然已經完成，但事情可能還沒有結束，所以才有這樣的疑問。回答中，第一句直接判斷。『故下引決』，是說下面引用判決。兩部律都開許，是爲了防止失去意願。疏文說，如果只是經過白文（宣佈），時間可以知道，何必省略呢？（自恣減眾文略意同）。所以知道下面是總結。之所以這樣，一是希望能夠應付突然發生的因緣，義理上不應該長久。二是希望這是開許的教導，開許必須要有制約。三是如果之前的因緣還在，或許可以再次傳達。『相乖中初文神足者』，十誦律中，空有互相給予，都是不合法的。隱沒的人在三個地方都算失去資格。所以知道，接受他人的請求后，不得進入井、窨（地窖）等地方。『離見聞者』，疏文中約略說了三種情況，都有最初在房間里，接受請求后沒有送達的意思。互相分離，沒有失去資格；完全分離，才失去資格。中間的情況只是沒有送達的意思。離生念處，也是約略說了完全分離的情況。三是在僧團中，如下面的問答。問答中，古義有很多不同的說法，所以需要決斷。回答中，首先說明這位律師（指道宣律師）是針對作羯磨的人來辨別互相分離和完全分離的情況。業疏說，現在解釋都是針對同坐的人輾轉，不針對作羯磨的人（疏文標明是現在的解釋，之前的解釋是古義，不必懷疑）。文中，前兩句是總的判斷。『故下別釋』，是說下面分別解釋。首先，根據說戒（講解戒律）的情況，說明互相分離不會失去資格。『離此下即明俱離失』，是說離開這裡就說明完全分離會失去資格。『言二人者』，第一個人需要離開見（視線），第二個人又離開聞（聽覺），這就是完全分離了。『必下次準隔障明互離失』，是說必須根據隔著障礙物的情況，說明互相分離會失去資格。成就上面互相不定義的說法。現在的解釋中

【English Translation】 English version Outsiders (practitioners of non-Buddhist religions) often reside inside and outside temples in Western countries (ancient name for India), but this is not the case in this land (China). Those of different Vinaya (monastic discipline) schools either reconcile distant heretical parties or dispute the differences between different sects. The commentary on the ordination platform states that it is because there is doubt that one has previously gone out of bounds (exceeded the boundaries prescribed by the precepts), while this ordination platform is within bounds. In the explanation, '余處中初正解' (yú chù zhōng chū zhèng jiě) means that the explanations in other places were correct from the beginning. '昔下斥非' (xī xià chì fēi) means that the past (explanations) were wrong. '自下比決說恣二處列相併' (zì xià bǐ jué shuō zì èr chù liè xiāng bìng) means that from here on, comparisons and judgments are made, and the situations listed in the two places of reciting the precepts and Pravāraṇā (self-surrender festival) are similar. Because it is the same thing with two different names, there is no need to doubt. Explaining '明相中初科后夜' (míng xiāng zhōng chū kē hòu yè), it means judging based on the near manifestation. If the distance is far, it can be inferred. The boundary demarcation (結界, jié jiè) in the Vinaya is very broad, so on the fourteenth day of Uposatha (Buddhist Sabbath), one must not go to receive requests (受欲, shòu yù) (referring to receiving requests from bhikkhunis) on the thirteenth day. In the question and answer, because there are many differences in Sangha affairs (僧事, sēng shì), such as receiving repentance, as long as it complies with the Dharma, it can be established, so it is not discussed here. If it is about lost items or merit robes during Pravāraṇā, even though the Karma (僧團會議, sēng tuán huìyì) has been completed, the matter may not be over, hence the question. In the answer, the first sentence directly judges. '故下引決' (gù xià yǐn jué) means that the judgment is cited below. Both Vinayas allow it to prevent the loss of intention. The commentary says that if it only goes through the announcement, the time can be known, so why omit it? (The meaning of the abbreviated text of Pravāraṇā reducing the assembly is the same). So know that the following is a summary. The reason for this is that one hopes to cope with sudden causes and conditions, and it should not be prolonged in principle. Second, it is hoped that this is a teaching of permission, and permission must have restrictions. Third, if the previous causes and conditions are still there, it may be possible to convey them again. '相乖中初文神足者' (xiāng guāi zhōng chū wén shén zú zhě), in the Daśabhāṇavāra Vinaya, giving each other emptiness and existence is illegal. A hidden person loses qualification in all three places. So know that after accepting someone else's request, one must not enter wells, cellars, etc. '離見聞者' (lí jiàn wén zhě), the commentary roughly describes three situations, all of which initially involve being in a room and not intending to deliver after accepting the request. Mutual separation does not lose qualification; complete separation loses qualification. The middle situation is just not intending to deliver. Separation from the place of mindfulness is also roughly about complete separation. The third is in the Sangha, as in the questions and answers below. In the questions and answers, there are many different ancient interpretations, so a decision is needed. In the answer, first, this lawyer (referring to Vinaya Master Daoxuan) is specifically addressing the person performing the Karma to distinguish between mutual separation and complete separation. The Karma commentary says that the current interpretation is for those sitting together to pass it on, not for those performing the Karma (the commentary indicates that it is the current interpretation, and the previous interpretation is the ancient meaning, so there is no need to doubt). In the text, the first two sentences are a general judgment. '故下別釋' (gù xià bié shì) means that the following is a separate explanation. First, according to the explanation of the precepts, it is clear that mutual separation does not lose qualification. '離此下即明俱離失' (lí cǐ xià jí míng jù lí shī) means that leaving here indicates that complete separation loses qualification. '言二人者' (yán èr rén zhě), the first person needs to leave sight, and the second person leaves hearing, which is complete separation. '必下次準隔障明互離失' (bì xià cì zhǔn gé zhàng míng hù lí shī) means that it is necessary to explain that mutual separation loses qualification based on the situation of being separated by obstacles. Achieving the above statement of mutual indefiniteness. In the current interpretation

科文要見諸部人數。故從僧祇已下併爲他部。然細觀諸文又似引明離見聞義。今先從義分文為二。從前言至雖說不成明俱離失。僧祇下至得成來明互離失。初中上三句定所離。前言者牒前列相顯示重解。然在事猶疑。故無標破雙出兩義俟后疏文。如下引示。即下房小等文彼明相接不聞得成說戒。今取彼意反顯相離不成說欲。然非正文故云五分解耳。互離中又二初引僧祇。初與欲人房道僧中隨與。即失不論見聞。餘四人兩是隔障。即聞而不見失。兩是伸手不及。即見而不聞失(據遠為言)。次引五分。初明倒出失。即見而不聞初明覆處過即是度。彼約不與欲起去。隨出隨犯故云幾度。今準彼文以論失欲。一出即失故羯磨中止名倒出人耳。若在下次明露處。亦即倒出既非堂宇。故限一尋。若房下證取比座。可知疏云。雖不了語皆為法。來併名在薩。疏有四句。一聞而不見(僧祇隔障五分雲霧黑暗先不相識不成受戒。又如背說戒師坐。成別眾欲並不成)。二見而不聞(即前五分覆露倒出)。三俱見聞失(即前神足)。四俱離失(僧祇覆處離見聞不成受具。又五分同覆障處相離不成)。次他部中僧祇五人出彼足數。欲法無文。由不足故理非持欲。約義取之。餘人如上。言與欲人者謂受他欲已自復與欲。他欲即失且如彼律。轉欲

尚失何況直與。義準三處通有此失。學者詳之(古記不數此人。乃謂足數中隔障自有五人。義加一人。然今文及羯磨並云僧祇五人如不足數。亦不除與欲及加隔障。難可憑信)。五分中覆露倒出合為人。共下尼等為八。僧祇后五正出欲法。多種者彼有十一。如後續引。初人疏云。能所俱非。二即受者非法。三即與者非。四即愚教失(彼因病人與欲已聞僧中有好大德。來入眾聽法久疲默出。以先欲故更不重說。疏云。以身到僧前緣久廢。故須復說)。五即難緣(彼云。若暴風雨若火若賊驚散故)。下句指廣亦不全同。轉欲失(此一不同)宿欲失(此同明相出)與比丘尼與沙彌(此二同五分)。受者還戒(此同罷道)。與者還戒(此亦不同)。十誦三人疏云。四分覆法明言非數。豈合持也(準同足數合有正行四人也)。總前諸部共四十九人。對前足數料簡差別。癡邊重病啞聾等義無與他。故不論失。受已啞聾及睡定等人雖不滿數自成持欲。樹上比丘枝委外地在外。則同前出界。在內則相中乖別。二種並失。四羯磨人不失。可知應作四句。一是足數非持欲(覆藏等人足生善故)。二非足數是持欲(即睡定人)。三俱非(如上多人)。四俱是可知。結斷中初三句正判。皆不成者通收二處也。說不成者局僧中也。知下示犯罪通自

【現代漢語翻譯】現代漢語譯本更何況是直接給予呢？按照義凈的說法，以上三種情況都存在這種過失。學習的人要詳細瞭解。（古記沒有將此人計算在內，而是說在足數中，被隔斷的障礙自身就有五人，義凈又增加了一人。然而，現在的文字以及羯磨都說僧團五人如果不足數，也不排除給予同意和增加隔斷障礙的情況，難以憑信）。在五分律中，覆藏、暴露、顛倒、說出，合起來算作一人。加上下尼等，共計八人。僧團后五人是正確地表達意願的方法。多種情況是因為那裡有十一人，如後續引述。初人疏中說：『能』和『所』都不符合規定。第二種情況是接受者不合法。第三種情況是給予者不合法。第四種情況是愚昧的教導導致過失（那裡是因為病人已經給予了同意，聽聞僧團中有好的大德，來加入僧團聽法，時間久了疲憊而默默離開，因為之前已經給予了同意，所以不再重複說明。疏中說：『因為身體已經到了僧團面前，之前的因緣已經廢止，所以需要重新說明』）。第五種情況是困難的因緣（那裡說：『如果遇到暴風雨、火災或盜賊驚擾而分散』）。下句所指範圍廣泛，但也不完全相同。轉達意願的過失（這一個不同），宿欲的過失（這與明相出現相同），給予比丘尼、給予沙彌（這兩者與五分律相同）。接受者還戒（這與罷道相同）。給予者還戒（這一個也不同）。十誦律三人疏中說：四分律中覆藏法明確說不算數，怎麼能算作持戒呢？（按照足數的標準，應該有正行四人）。總之前面各部的說法，共有四十九人。對照前面的足數，來分析差別。癡呆、重病、啞巴、聾子等情況，無法給予他人意願，所以不討論過失。已經接受意願后，啞巴、聾子以及睡著、入定等人，即使不滿足數，也能自行成就持戒。樹上的比丘，樹枝垂到外面，就在界外，與之前出界的情況相同。在樹內，則與相違背。這兩種情況都算作過失。四羯磨人不算作過失。可知應該作四句來判斷：一是足數但不是持意願（覆藏等人，因為產生了善）。二是非足數但卻是持意願（即睡著、入定的人）。三是兩者都不是（如上面很多人）。四是兩者都是，可知。結論中，前三句是正確的判斷，都不能成就，是通收兩處的情況。說不能成就，是侷限於僧團中的情況。『知』字下面顯示了犯罪，是通自恣的情況。

【English Translation】 English version How much more so is it to give it directly? According to Yijing's interpretation, all three situations above involve this fault. Scholars should understand this in detail. (The ancient records do not count this person, but say that among the quorum, there are five people who are obstructed. Yijing adds one more person. However, the current texts and the Karmavācanā both say that if the Sangha has fewer than five people, it does not exclude giving consent or adding obstructions, which is difficult to believe). In the Five-Part Vinaya, concealing, revealing, inverting, and speaking out are counted as one person. Adding the nuns, there are a total of eight people. The latter five people in the Sangha are the correct way to express consent. The multiple situations are because there are eleven people there, as quoted later. The commentary on the first person says: 'The able' and 'the object' do not meet the requirements. The second situation is that the receiver is illegal. The third situation is that the giver is illegal. The fourth situation is that ignorant teaching leads to faults (there, it is because the patient has already given consent, heard that there are good virtuous people in the Sangha, came to join the Sangha to listen to the Dharma, and left silently after a long time of fatigue, because consent had been given before, so it was not repeated. The commentary says: 'Because the body has arrived in front of the Sangha, the previous conditions have been abolished, so it needs to be explained again'). The fifth situation is difficult conditions (there it says: 'If encountering storms, fires, or thieves disturbing and dispersing'). The scope referred to in the following sentence is broad, but not entirely the same. The fault of conveying consent (this one is different), the fault of previous consent (this is the same as the appearance of the bright phase), giving to a Bhikkhuni, giving to a Śrāmaṇera (these two are the same as the Five-Part Vinaya). The receiver returns the precepts (this is the same as renouncing the path). The giver returns the precepts (this one is also different). The commentary on the three people in the Ten Recitation Vinaya says: The Four-Part Vinaya clearly states that concealing the Dharma is not counted, how can it be counted as holding the precepts? (According to the standard of the quorum, there should be four people with correct conduct). In summary, the statements of the previous sections total forty-nine people. Compare with the previous quorum to analyze the differences. Situations such as dementia, serious illness, being mute, and being deaf cannot give consent to others, so faults are not discussed. After consent has been received, people who are mute, deaf, asleep, or in meditation, even if they do not meet the quorum, can achieve holding the precepts on their own. If the branch of a Bhikkhu on a tree hangs outside, it is outside the boundary, which is the same as the previous situation of being outside the boundary. If it is inside the tree, it is contrary to the characteristics. Both of these situations are counted as faults. The four Karma people are not counted as faults. It can be known that four sentences should be made to judge: one is the quorum but not holding consent (people who conceal, because they generate goodness). The second is not the quorum but holding consent (that is, people who are asleep or in meditation). The third is neither (like many people above). The fourth is both, which can be known. In the conclusion, the first three sentences are correct judgments, and none can be achieved, which is the situation of collecting both places. Saying that it cannot be achieved is limited to the situation in the Sangha. The word 'know' below shows the crime, which is the situation of general self-determination.

他。令僧成別自即違教。二並吉羅今此文中且從自說。下引律文。一證不成二令再與。彼列五種欲已云。若不現相不口說。皆不成等如文所引。疏云。前既非法能所乖儀。故更簡人。秉法方詣故也。遇緣中三科。前明故誤后明逢難。並約受者中明重病。即與欲人。初中上明誤心成法。若故下明故心獲罪。然文但制罪不云成否。故以理決之。在開緣者列定忘后。故並下總示成處。二中次第三開。如業疏解。初扶來者表和達僧也。二僧就者僧以法濟也。三出界者病多僧少相連不及。故以下二句釋成三種。顯示和同攝僧極教。故云更無等。三中有二。初正明傳欲。前明出界即失欲法。此由難緣故開暫出。必下次明遇難不往。恐謂出界開成輒例同。故下引文決。須知。別眾制急雖難不開。問事訖中有執。成別故問通之。答中初句直斷。以下申所以。上句示欲意。下二句顯非所為。反顯。若以欲緣為羯磨事則容有別。疏云。欲本不稱(謂不牒緣意在下答)。僧為又別(正同此意)。但知通意故兩無違。義須應往故結小犯。文下引決。如法治者吉羅異名。轉難中事休是同。而法謝不謝有別故引相。並答文易解。

釋羯磨篇

律中羯磨大有三位。別開八品。隨事細歷則有一百八十四種。今此篇中總明緣法是非成敗。望下

諸篇隨事各別。故云通辨。羯磨梵言或云劍暮。音之訛轉。注中初引文示。了疏兩翻大體無異。前則名作為業。后直指作。無復異名。業謂行。心鼓動身口假緣。構造則有勝功能遂前事。疏云業謂成濟前務。必有達遂之功是也。百論云事。亦業之異名無非造作。即體為目。次義求中此從昔義。疏中不取。彼云。自古至今翻為辦事者非無此義。但用功能往翻。謂下釋義疏出彼解。謂成辦生善滅惡之事。問此與百論何異。答彼論直召能造不從所辦。問疏家所以不取者。答凡立名定體從用則疏。如燈能照暗燈不名照。水能滅火水不名滅。但分體用名亦無在。所以疏家旁通舊解。敘意中初科初句示能秉人。即前三篇次句明所秉法。即是此篇統。即是總僧位所立。止存秉御無他所為。故曰其唯。方下二句顯功。亦即所被事即后諸篇。僧獨無能假法彰勝故曰方能。群迷重累謂。三不善業界分深根。即五住煩惱業。縛自心。縛之彌固故云重累。惑生業苦。生之無窮故曰深根。群迷指六道正報。界分即三有依報。此明超凡趣聖功由羯磨矣。又有解云。上句滅惡下句生善。非無此義。即如疏云。生善之大勿過受體。滅惡之大勿過懺重等。德下二句正嘆。上句嘆體成濟之廣。下句嘆用諸法中最。敘訛中初敘正教可聞。如來滅度常光隨息。故

【現代漢語翻譯】諸篇隨事各別，所以說是『通辨』（tong bian，普遍辨析）。『羯磨』（jiemo，karma）是梵語，或者也寫作『劍暮』（jian mu），是音譯的訛誤。註解中首先引用文獻來闡釋，了疏（liao shu）的兩種翻譯大體上沒有差異。前者稱『名作』為『業』（ye，行為），後者直接指『作』（zuo，做），沒有其他的名稱。『業』指的是行為，心念鼓動，身口藉助外緣，構造出殊勝的功能，成就先前的事情。疏中說，『業』是指成就完成先前的事務，必定有達成目的的功用。『百論』（bai lun）中說『事』（shi，事情），也是『業』的別名，無非是造作。直接以本體作為名稱。其次在義求中，這裡採用過去的含義。疏中沒有采用。那裡說，『自古至今翻譯為辦事的人』並非沒有這個含義，但是用功能來翻譯。下面解釋含義時，疏中提出了那種解釋，即成就辦理產生善、滅除惡的事情。問：這與『百論』有什麼不同？答：『百論』直接稱呼能造作的，不從所辦理的事情來說。問：疏家為什麼不採用那種說法？答：凡是確立名稱，確定本體，從功用來說就顯得疏遠。比如燈能照亮黑暗，燈不叫做『照』（zhao，照亮）；水能滅火，水不叫做『滅』（mie，熄滅）。只是區分本體和功用，名稱也就無所謂了。所以疏家廣泛地引用舊的解釋。敘意中，第一科的第一句表明能秉持的人，就是前面的三篇；第二句表明所秉持的法，就是這一篇。『統』（tong，統攝）就是總的僧位所設立。只存在秉持御用的功能，沒有其他的作為，所以說『其唯』（qi wei，只有）。『方』（fang，才）下面的兩句顯示功用，也就是所涉及的事情，就是後面的各篇。僧眾獨自沒有能力，藉助佛法來彰顯殊勝，所以說『方能』（fang neng，才能）。『群迷重累』（qun mi chong lei，眾生的深重迷惑）指的是三不善業的界限深刻，根源就是五住煩惱的業，束縛自己的心，束縛得更加牢固，所以說是『重累』（chong lei，重重積累）。迷惑產生業和苦，產生得沒有窮盡，所以說是『深根』（shen gen，深厚的根源）。『群迷』（qun mi，眾生）指的是六道正報，『界分』（jie fen，界限）指的是三有依報。這說明超越凡俗，趨向聖賢，功勞在於『羯磨』。又有解釋說，上一句是滅惡，下一句是生善，並非沒有這個含義。就像疏中說的，產生善的最大莫過於受戒，滅除惡的最大莫過於懺悔重罪等等。『德』（de，功德）下面的兩句是讚歎。上一句讚歎本體成就的廣泛，下一句讚歎功用在諸法中最為殊勝。敘訛中，首先敘述正教可以聽聞。如來滅度，常光隨著熄滅，所以...

【English Translation】 These chapters each deal with different matters, hence the term 'Tong Bian' (通辨, comprehensive explanation). 'Karma' (羯磨) is a Sanskrit term, sometimes written as 'Jian Mu' (劍暮), a corruption of the transliteration. The commentary initially cites texts to illustrate, and the two translations of Liao Shu (了疏) are largely the same. The former calls 'Ming Zuo' (名作, name and action) 'Ye' (業, karma), while the latter directly refers to 'Zuo' (作, action), without other names. 'Ye' refers to action, with the mind stirring, body and speech relying on external conditions, constructing superior functions to accomplish previous matters. The commentary states that 'Ye' refers to accomplishing and completing previous affairs, necessarily having the effect of achieving the goal. 'Bai Lun' (百論, One Hundred Treatises) says that 'Shi' (事, matter) is also another name for 'Ye', nothing more than creation. Directly taking the substance as the name. Secondly, in seeking meaning, this adopts the past meaning. The commentary does not adopt it. It says, 'Translating as 'one who handles affairs from ancient times to the present' is not without this meaning, but it is translated using function.' When explaining the meaning below, the commentary puts forward that explanation, namely, accomplishing and managing the matters of generating good and eliminating evil. Question: What is the difference between this and 'Bai Lun'? Answer: 'Bai Lun' directly calls the one who can create, not speaking from the matters being handled. Question: Why doesn't the commentator adopt that explanation? Answer: Whenever establishing a name, determining the substance, it becomes distant when speaking from function. For example, a lamp can illuminate darkness, but the lamp is not called 'illumination'; water can extinguish fire, but water is not called 'extinction'. It is only distinguishing between substance and function, and the name is not important. Therefore, the commentator widely cites old explanations. In the introduction, the first phrase of the first section indicates the person who can uphold, which is the previous three chapters; the second phrase indicates the Dharma that is upheld, which is this chapter. 'Tong' (統, unifying) is established by the overall Sangha position. Only the function of upholding and controlling exists, without other actions, so it is said 'Qi Wei' (其唯, only). The two phrases below 'Fang' (方, only then) reveal the function, which is the matters involved, which are the subsequent chapters. The Sangha alone does not have the ability, relying on the Dharma to manifest superiority, so it is said 'Fang Neng' (方能, only then can). 'Qun Mi Chong Lei' (群迷重累, the heavy accumulation of delusion of beings) refers to the deep boundaries of the three unwholesome karmas, the root being the karma of the five afflictions, binding one's own mind, binding it even more firmly, so it is said 'Chong Lei' (重累, heavy accumulation). Delusion generates karma and suffering, generating endlessly, so it is said 'Shen Gen' (深根, deep root). 'Qun Mi' (群迷, beings) refers to the six realms of retribution, 'Jie Fen' (界分, boundaries) refers to the three realms of existence. This explains that transcending the mundane and moving towards the sage, the merit lies in 'Karma'. There is also an explanation that the previous phrase is eliminating evil, and the next phrase is generating good, which is not without this meaning. Just as the commentary says, the greatest of generating good is none other than receiving precepts, the greatest of eliminating evil is none other than repenting of serious offenses, and so on. The two phrases below 'De' (德, virtue) are praise. The previous phrase praises the breadth of the substance's accomplishment, the next phrase praises the function as the most superior among all dharmas. In the narrative of errors, it first narrates that the correct teaching can be heard. When the Tathagata passed away, the constant light followed and extinguished, so...

曰棲光。但下次明因人訛替。初六句敘人非。上二句明無志。次二句明無言。下二句明無行。無此三者未足稱僧。況為師首輒秉聖法寧無愧乎。陶化也。俗風謂世事。由心染世故情鄙薄。鄙謂下劣薄即輕浮。礫謂礫石。言喻瓦石不足貴也。真凈文即羯磨參即是雜。或約參預秉御。或可增減文句。在三者謂。君父師是人倫之大本。君則義重父則恩重。師即君父之間。弘明集云。君親之義在三之訓是也。致下一句明法非。事下明事非。納入也。並下推過還結三非。雖行眾事莫知得失。故曰混同。引證為三。初明違法。如猶依也。如是下顯過。僧綱既亂眾別行虧三寶覆墜。故云令戒等。當下勸順教。初二句正勸。次句制罪。下句制學。對顯中人法相併。欲明人猶通偽法不容非。初二句明人。得成前事者如足數中三四兩門。下二句顯法。上句比同故云亦也。下句示異。漏落也。篇意中上二句明刊定是非。克削也。浮言即目凡語。以古來集法及世中秉唱並容加減故須刊正疏云削彼繁蕪增其遺漏是也。既雜浮言隱覆聖教。故今剪削還復顯揚故也。次二句正示篇意。上句述文下句開機。題云通辨義見於此。進否謂如非成敗。科分謂緣法條流。后二句勸臨事依承。具緣中標。云統明者以此十緣該眾別。故言由漸者藉緣構造。非頓施故。

初稱量中此明凡欲行法不許輒加。先須評議事緣可否。故在初明。初標示。則下列相然。人法事三名通能所。若準業疏二俱稱量。如舉一事須假人成。用何羯磨為是何事(事復有三即如鈔列)。覆在何界今此止明事中三耳。慎勿相濫。地約結界衣謂攝衣。言具單者此約一事容有相兼。準疏分七。三單如鈔。三複有三。一人法(差比丘問法差受自恣等)。二人事(離衣杖囊差人行籌之類)。三法事(滅諍說戒修道自恣之類)。具足一句(滅諍行籌白雲。如是語者捉籌唯此具三)。言離合者此約一法被緣多少。如懺六聚。異篇離懺。同篇多罪離合皆得。又如受日受戒。並開多人可以類說。必下正示稱量。二中唯明眾法。兩界各攝互不相通。若論別法兩界通作說。欲一法唯局法地。三中列示兩事。下制觀量者即敷座多少打相短長。四中差別之言須通人處。文但明人人分四位。隨事用舍故云進止。選取堪能秉御證正。已外隨喜多少從之。故云優劣。然須更知處之差別。作法三種自然六相。各攝分齊並如前篇。五中有二。初約上座勸勉。須下約三業從順。如前即別眾中。六中二初簡小眾。尼三同遣(今人行法。俗士擁住。謂未受具止遣沙彌白衣無妨。律崩法壞於茲甚矣)。餘下簡大僧。指前可知。七中文雲鬚究者語屬能秉。緣是

非者推能與也。成否相者勘所受也。八中初標示。略舉順情釋之。于下列示。初雖是順情未必齊乞。故云多須。如受日差人等並不加乞。二立治者謂七羯磨。無心領者疏列十三。七治如上(上七亦列無心領中。合離之耳)。八罪處所。九顛狂。十學家。十一覆缽。十二不禮。十二擯沙彌(又無情有六。亦名無心領。即屬下科。謂大界戒場小界攝衣凈地戒堂)。應作舉等正示陳意。作舉謂僧中德人舉罪告僧。憶念謂指定時處令伏首自言。證正謂能秉勘實。知法即所犯伏罪。法即是罪。僧網云。證正其罪得伏方與是也。三豎標者不應在八。疏云。若行事時豎標。第三由豎標訖然後集僧。今此相從唱相列之。第四可解。九中初出問法。謂下示問者。答雖多別問無異辭。十中上出答相。某即別事羯磨是法。謂下遮濫。然復須知總別兩答。言總答者如受戒三單白一白四。差教授時總云受戒羯磨。余之三法並不須問。捨墮自恣類此可知。言別答者四法別提。如雲差教授師單白羯磨等。結指中上三句示通。若下揀別結界無第七。受差無第八。此存古解。疏中則標有人言。又云。結凈地不唱相。故云等也。疏云。今解並須具之。結界無慾立緣顯之。受差無乞豈不須告。結凈不唱此不尋文。律云。應唱房名其事極顯等。又云。對首心念亦

【現代漢語翻譯】現代漢語譯本『非者推能與也』（『非者』指不符合條件的人，『推』指推舉，『能與』指能夠參與）。意思是說，不符合條件的人不能被推舉參與僧團事務。『成否相者勘所受也』（『成否相』指是否符合條件，『勘』指審查，『所受』指所受的戒律）。意思是說，要審查其是否符合條件，依據是他所受的戒律。『八中初標示。略舉順情釋之。于下列示。初雖是順情未必齊乞。故云多須。如受日差人等並不加乞。』八種情況中首先標明，簡略地舉出順應人情的情況來解釋。在下面列出。最初雖然是順應人情，但未必都要乞求。所以說『多須』。例如接受每日差事的人等，並不需要額外乞求。『二立治者謂七羯磨。無心領者疏列十三。七治如上(上七亦列無心領中。合離之耳)。』第二種是設立治理者，指的是七種羯磨（『羯磨』指僧團的事務處理）。對於沒有領受戒律的人，詳細列出十三種情況。七種治理方法如上所述（上面的七種也列在沒有領受戒律的人中，只是合併或分離而已）。『八罪處所。九顛狂。十學家。十一覆缽。十二不禮。十二擯沙彌(又無情有六。亦名無心領。即屬下科。謂大界戒場小界攝衣凈地戒堂)。』第八種是犯罪的處所。第九種是精神錯亂。第十種是學戒者。第十一種是覆缽（『覆缽』指僧團停止對某人的供養）。第十二種是不守禮節。第十二種是驅擯沙彌（『沙彌』指未受具足戒的出家男子）（另外還有六種無情的情況，也稱為沒有領受戒律，屬於下面的類別。指的是大界、戒場、小界、攝衣、凈地、戒堂）。『應作舉等正示陳意。作舉謂僧中德人舉罪告僧。憶念謂指定時處令伏首自言。證正謂能秉勘實。知法即所犯伏罪。法即是罪。僧網云。證正其罪得伏方與是也。』應當進行『舉』等儀式，正式表明意圖。『作舉』是指僧團中有德行的人舉出罪行告訴僧團。『憶念』是指指定時間地點，讓犯錯的人伏首自己承認。『證正』是指能夠秉公審查覈實。『知法』就是所犯的罪行已經伏罪。『法』就是罪行。《僧網》中說，證實其罪行得到伏罪，才算是符合規定。『三豎標者不應在八。疏云。若行事時豎標。第三由豎標訖然後集僧。今此相從唱相列之。』第三種豎立標誌的人不應該在八種情況中。疏中說，如果進行事務時豎立標誌，第三種情況是豎立標誌完畢然後召集僧眾。現在按照次第唱相排列。『第四可解。九中初出問法。謂下示問者。答雖多別問無異辭。』第四種情況可以理解。九種情況中首先提出提問的方法。指的是下面顯示提問的人。回答雖然很多，但分別提問沒有不同的措辭。『十中上出答相。某即別事羯磨是法。謂下遮濫。然復須知總別兩答。言總答者如受戒三單白一白四。差教授時總云受戒羯磨。余之三法並不須問。捨墮自恣類此可知。言別答者四法別提。如雲差教授師單白羯磨等。』第十種情況上面提出回答的方式。某某就是某件事務的羯磨是符合規定的。指的是下面防止濫用。然而還要知道總答和別答兩種方式。總答的方式如受戒時三次單白一次一白四羯磨。差派教授師時，總的說『受戒羯磨』。其餘的三種方法不需要提問。捨墮和自恣等情況可以依此類推。別答的方式是四種方法分別提出。如說『差派教授師單白羯磨』等。『結指中上三句示通。若下揀別結界無第七。受差無第八。此存古解。疏中則標有人言。又云。結凈地不唱相。故云等也。疏云。今解並須具之。結界無慾立緣顯之。受差無乞豈不須告。結凈不唱此不尋文。律云。應唱房名其事極顯等。又云。對首心念亦』總結指出上面三句話表示通用。如果下面選擇區分，結界沒有第七種情況，接受差事沒有第八種情況。這是沿用古老的解釋。疏中則標明有人這樣說。又說，結凈地不唱相。所以說『等也』。疏中說，現在的解釋都需要具備這些。結界沒有『欲』，要設立因緣來顯示。接受差事沒有乞求，難道不需要告知嗎？結凈不唱相，這不是不尋找經文。律中說，應該唱出房間的名字，這件事非常明顯等。又說，對著對方心裡想著也

【English Translation】 English version 'Fei zhe tui neng yu ye' ('Fei zhe' refers to those who do not meet the requirements, 'tui' refers to recommend, 'neng yu' refers to being able to participate). It means that those who do not meet the requirements cannot be recommended to participate in Sangha affairs. 'Cheng fou xiang zhe kan suo shou ye' ('Cheng fou xiang' refers to whether it meets the requirements, 'kan' refers to examine, 'suo shou' refers to the precepts received). It means that it is necessary to examine whether it meets the requirements, according to the precepts he has received. 'Ba zhong chu biao shi. Lue ju shun qing shi zhi. Yu xia lie shi. Chu sui shi shun qing wei bi qi qi. Gu yun duo xu.' The first of the eight situations is marked, and the situation of conforming to human sentiment is briefly explained. Listed below. Although the initial is to conform to human sentiment, it is not necessary to beg. So it says 'duo xu'. For example, people who accept daily errands do not need to beg for extra. 'Er li zhi zhe wei qi jiemo. Wu xin ling zhe shu lie shisan. Qi zhi ru shang (shang qi yi lie wu xin ling zhong. He li zhi er).' The second is the establishment of governance, which refers to the seven Karmas ('Karma' refers to the handling of Sangha affairs). For those who have not received the precepts, thirteen situations are listed in detail. The seven governance methods are as described above (the above seven are also listed among those who have not received the precepts, just merged or separated). 'Ba zui chu suo. Jiu dian kuang. Shi xue jia. Shi yi fu bo. Shi er bu li. Shi er bin shami (you wu qing you liu. Yi ming wu xin ling. Ji shu xia ke. Wei da jie, jie chang, xiao jie, she yi, jing di, jie tang).' The eighth is the place of crime. The ninth is mental disorder. The tenth is the student of precepts. The eleventh is overturned bowl ('fu bo' refers to the Sangha stopping the offering to someone). The twelfth is not observing etiquette. The twelfth is the expulsion of Shami ('Shami' refers to a male who has left home but has not received full ordination) (In addition, there are six kinds of ruthless situations, also known as not receiving precepts, which belong to the following categories. Refers to the great boundary, precept field, small boundary, clothing, clean land, precept hall). 'Ying zuo ju deng zheng shi chen yi. Zuo ju wei seng zhong de ren ju zui gao seng. Yi nian wei zhi ding shi chu ling fu shou zi yan. Zheng zheng wei neng bing kan shi. Zhi fa ji suo fan fu zui. Fa ji shi zui. Seng wang yun. Zheng zheng qi zui de fu fang yu shi ye.' The 'raising' and other rituals should be performed to formally state the intention. 'Zuo ju' refers to a virtuous person in the Sangha raising a crime and telling the Sangha. 'Yi nian' refers to designating the time and place, and letting the person who made the mistake confess himself. 'Zheng zheng' refers to being able to examine and verify impartially. 'Zhi fa' is the crime that has been confessed. 'Fa' is the crime. The 'Sang Wang' says that it is in accordance with the regulations to confirm that the crime has been confessed. 'San shu biao zhe bu ying zai ba. Shu yun. Ruo xing shi shi shu biao. Di san you shu biao qi ran hou ji seng. Jin ci xiang cong chang xiang lie zhi.' The third person who erects the sign should not be in the eight situations. The commentary says that if a sign is erected when doing things, the third situation is to erect the sign and then summon the Sangha. Now arrange the phases in order. 'Di si ke jie. Jiu zhong chu chu wen fa. Wei xia shi wen zhe. Da sui duo bie wen wu yi ci.' The fourth situation is understandable. The first of the nine situations is to ask questions. Refers to the person who shows the question below. Although there are many answers, there are no different words for asking questions separately. 'Shi zhong shang chu da xiang. Mou ji bie shi jiemo shi fa. Wei xia zhe lan. Ran fu xu zhi zong bie liang da. Yan zong da zhe ru shou jie san dan bai yi bai si. Cha jiao shou shi zong yun shou jie jiemo. Yu zhi san fa bing bu xu wen. She duo zi zi lei ci ke zhi.' The tenth situation above presents the way to answer. So-and-so is the Karma of a certain matter that is in compliance with the regulations. Refers to preventing abuse below. However, it is also necessary to know the two ways of answering in general and separately. The general way of answering is like receiving precepts three times single white once one white four Karma. When dispatching a professor, it is generally said 'receiving precepts Karma'. The remaining three methods do not need to be asked. The situation of abandoning and self-determination can be inferred in this way. 'Jie zhi zhong shang san ju shi tong. Ruo xia jian bie jie jie wu di qi. Shou cha wu di ba. Ci cun gu jie. Shu zhong ze biao you ren yan. You yun. Jie jing di bu chang xiang. Gu yun deng ye. Shu yun. Jin jie bing xu ju zhi. Jie jie wu yu li yuan xian zhi. Shou cha wu qi qi bu xu gao. Jie jing bu chang ci bu xun wen. Lu yun. Ying chang fang ming qi shi ji xian deng. You yun. Dui shou xin nian yi' The summary points out that the above three sentences indicate generality. If the following selects and distinguishes, there is no seventh situation in the boundary, and there is no eighth situation in accepting the errand. This is following the old explanation. The commentary indicates that some people say this. It also says that the pure land is not sung. So it says 'etc.'. The commentary says that the current explanation needs to have these. There is no 'desire' to establish a cause to show it. There is no begging to accept the errand, don't you need to inform? It is not to look for the scriptures if you do not sing the phase. The law says that the name of the room should be sung, and the matter is very obvious, etc. It also says that thinking about the other person's mind also

須具十。如受衣法。一五大上色義加不成。二事通兩界。三口召對人。四約界明集。有則對首。無則心念。五前對相可。六癡鈍非數。七取欲非法。八執衣言議。九敕前審諦。十答問可者。又如眾法心念。且舉說戒。一商度時節。二審諸界相。三作法撾擊。四約處無人。五觀其和別。六自量是非。七獨集非欲。八具理籌水。九激動說緣。十如緣作業。此且略引。廣在彼文。下指別法。應是隨機羯磨。次立法中標。云通局者法事人處四種是通。隨一一中各有別相。如后可見。又初科言分齊者每一位中各有條例。不容相濫。且如法中。三種八種。差互不成。餘三亦爾。心念中初示位。事微小者即本位也。眾法對首兼開法也。行成無犯出開意也。發下釋名。初正釋境即所為事。發心是意。傳情即口必兼身儀。三種備足方成羯磨。非下遮濫。恐有迷名不加口說。引證明委。成否可知。據論作業非三不成。但由獨秉多不專誠。故偏從意以立名耳。然心念多途如衣食房舍。隨時作念。律中所制常爾一心。此同觀行不必口言也。對首中非心念者示本法也。無僧對首明開法也。此下明人數。三人者但對唯悔中品蘭。以制小眾故眾法對首通三可知。四人唯自恣及懺捨墮。至后還衣復歸眾法。謂下示名義。面對者面即是頭。故云對首。眾法

【現代漢語翻譯】現代漢語譯本須具備十個條件，例如接受衣缽和法規：一、五大類上色（指袈裟的顏色）的意義不完整；二、事件通達兩界（指出家界和在家界）；三、口頭傳喚要面對當事人；四、約定界限要明確集合地點，如果有人主持，就面對主持者，如果沒有，就在心中默唸；五、之前的對相（指接受衣缽的人）是可以接受的；六、癡呆愚鈍的人不算數；七、獲取同意的方式不合法；八、執著于衣缽的言論和議論；九、告誡之前要仔細審問；十、回答問題是可以接受的。又如大眾的法規，可以在心中默唸。這裡先舉個說戒的例子：一、商議合適的時節；二、審察各個界限的標誌；三、按照法規敲擊犍椎；四、約定的地點沒有人；五、觀察大眾的和合與否；六、自己衡量是非；七、獨自集合不是爲了獲取同意；八、具備道理來籌劃用水；九、激動地陳述緣由；十、按照緣由來作業。這裡只是簡略地引用，詳細的內容在其他經文中。下面指的是個別的法規，應該是隨機羯磨（Samghakamma，僧團事務）。其次，在法規中標記，所謂『通局』，是指法、事、人、處四種是共通的。在每一種共通之中，又各有不同的方面，這些可以在後面看到。另外，最初的科目中說的『分齊』，是指每一個位次中都有各自的條例，不能互相混淆。例如在法規中，有三種八種，互相交錯就不能成立。其餘三種也是這樣。心中默唸中，首先顯示位次，事情微小的就是本位。大眾的法規和麵對主持者，都兼有開許的意義。行為成就沒有犯戒，是出於開許的用意。下面開始解釋名稱，首先是正確地解釋境，也就是所要做的事情。發心是意念，傳達情感就是口頭，必然兼有身體的儀態。這三種都具備了，才能成就羯磨（Kamma，業）。『非』字下面是遮止濫用，恐怕有人迷惑于名稱而不加上口頭陳述。引用證明來詳細說明，成與不成是可以知道的。根據論典，作業沒有這三種是不能成就的，但是由於獨自主持，大多不專心誠意，所以偏重於意念來立名。然而心中默唸有很多途徑，例如衣食住處，隨時都可以默唸。律中所制定的，常常是一心一意，這和觀行一樣，不必口頭陳述。面對主持者中，『非心念』是指原本的法規。『無僧面對主持者』，說明了開許的法規。下面說明人數，三人只是面對唯悔中品的蘭（Thullaccaya，粗罪），因為制定了小眾的法規，所以大眾的法規和麵對主持者，可以通過三人來完成。四人只是爲了自恣（Pavāraṇā，僧自恣）以及懺悔捨墮（Nissaggiya Pacittiya，捨墮罪）。到了後面歸還衣缽，又迴歸到大眾的法規。『謂』字下面是說明名義，面對，面就是頭，所以說是面對主持者。大眾的法規

【English Translation】 English version Ten conditions must be met, such as receiving robes and laws: 1. The meaning of the five major superior colors (referring to the colors of the Kasaya robe) is incomplete; 2. The matter is communicated to both realms (referring to the monastic and lay realms); 3. The oral summons must face the person concerned; 4. The agreed boundary must clearly define the meeting place. If there is a presiding person, face the presiding person; if not, silently recite in the heart; 5. The previous counterpart (referring to the person receiving the robe) is acceptable; 6. The foolish and dull are not counted; 7. The way to obtain consent is illegal; 8. Attachment to the words and discussions of the robe; 9. Before admonishing, carefully interrogate; 10. Answering questions is acceptable. Also, like the laws of the Sangha, they can be recited in the heart. Here is an example of reciting the precepts: 1. Discuss the appropriate time; 2. Examine the signs of each boundary; 3. Knock the gavel according to the law; 4. No one is at the agreed location; 5. Observe whether the Sangha is harmonious or not; 6. Measure right and wrong by yourself; 7. Gathering alone is not for obtaining consent; 8. Have reason to plan water use; 9. Excitedly state the reasons; 10. Operate according to the reasons. This is just a brief quote, and the details are in other scriptures. The following refers to individual laws, which should be Samghakamma (僧團事務). Secondly, mark in the regulations, the so-called 'common bureau', refers to the four types of law, matter, person, and place are common. In each common, there are different aspects, which can be seen later. In addition, the 'division' mentioned in the initial subject refers to the fact that each position has its own regulations, which cannot be confused with each other. For example, in the regulations, there are three types and eight types, and they cannot be established if they are intertwined. The remaining three are also the same. In the silent recitation in the heart, first show the position, and the small matter is the original position. The laws of the Sangha and facing the presiding person both have the meaning of opening up. The accomplishment of behavior without breaking the precepts is out of the intention of opening up. The following begins to explain the name, first is to correctly explain the realm, that is, what is to be done. Aspiration is intention, and conveying emotion is oral, which must also include physical demeanor. When these three are available, Kamma (業) can be achieved. The word 'non' below is to prevent abuse, for fear that some people will be confused by the name and not add oral statements. Cite evidence to explain in detail, and it can be known whether it is successful or not. According to the theory, the operation cannot be achieved without these three, but because most of them do not preside alone with sincerity, they focus on the intention to establish the name. However, there are many ways to recite silently in the heart, such as clothing, food, and shelter, which can be recited silently at any time. What is stipulated in the precepts is always single-minded, which is the same as Guanxing (觀行), and there is no need to state it orally. Among those who face the presiding person, 'non-mindfulness' refers to the original regulations. 'No Sangha facing the presiding person' indicates the regulations that are opened up. The following explains the number of people, three people only face the Thullaccaya (粗罪) of the middle grade of repentance, because the regulations of the small Sangha are formulated, so the regulations of the Sangha and facing the presiding person can be completed by three people. Four people are only for Pavāraṇā (僧自恣) and confessing Nissaggiya Pacittiya (捨墮罪). When the robes are returned later, they return to the laws of the Sangha. The word 'Wei' below is to explain the meaning of the name, facing, the face is the head, so it is said to be facing the presiding person. The laws of the Sangha

中上明法位。所秉有三。不參別法。所以然者上得通下下不兼上。是以對首通一。眾法兼二。余如次科。此下示名。次曲分中初科曲謂委悉。枝即從本開張。疏分九品。下為略點。但心念中但猶獨也。若據本法止名心念。由通后二加但簡之。文中初示但義。數下列相可知。對首念中初敘本制開。兼釋名義。對首本制。心念后開。本末雙標。法無混濫下皆同此。且下列相併須時要順教。攝持可入開限。如文可見。善見受缽準應兼舍。眾法念中科約同前。外部即十誦。但對首中初示名義。總下列法相。依諸部者言通本異。前受舍等並出異宗。其餘多是本部。文中雜列今束為五。內外資緣法共十二(前八受舍及三凈並受藥)。悔犯法六(從波逸提下四懺及二露)。白告法六(從僧殘下四白及尼二白)。製法有二(依止安居)。雜開有五(舍請舍戒七日與欲餘食)。已上共三十一法。而云二十九者后二屬尼故。所以列者對僧作故。在數外者局尼眾故。且論略者示不盡。故此須料簡與疏相違。一列數不同彼云二十八。即合白僧殘法入白行法中。以同是白行故(據行覆藏有多種白法。總以白行收之。尋懺篇可見)。二分品異彼明九品。即摘中蘭獨為中上。以定須小眾三人問邊故三離合異。此中三十九十同在但對。彼離三十為眾法對

【現代漢語翻譯】現代漢語譯本中上明法位（指在僧團中具有較高地位的僧人）。所秉有三（所遵循的原則有三條）：不參別法（不與其他方法混淆）。所以然者上得通下下不兼上（原因是上級可以瞭解下級的情況，而下級不能瞭解上級的情況）。是以對首通一（因此，在對首法中，上級可以瞭解下級的情況）。眾法兼二（在眾法中，上下級的情況都要兼顧）。余如次科（其餘情況依次類推）。此下示名（下面是名稱的解釋）。次曲分中初科曲謂委悉（詳細解釋中的『曲』指的是詳細）。枝即從本開張（『枝』是從根本上展開）。疏分九品（疏文分為九品）。下為略點（下面是簡略的說明）。但心念中但猶獨也（在『但心念』中，『但』的意思是『僅僅』）。若據本法止名心念（如果按照根本法，就只稱為『心念』）。由通后二加但簡之（因為要與後面的兩種情況相區別，所以加上『但』字來簡化）。文中初示但義（文中首先解釋『但』的含義）。數下列相可知（數字和排列的順序可以知道）。對首念中初敘本制開（在對首念中，首先敘述根本的制度）。兼釋名義（同時解釋名稱的含義）。對首本制（對首是根本的制度）。心念后開（心念是後來開許的）。本末雙標（根本和末節都標明）。法無混濫下皆同此（各種法不混淆，下面也是一樣）。且下列相併須時要順教（而且下列的各種情況必須符合時宜，順應教義）。攝持可入開限（攝持可以進入開許的範圍）。如文可見（就像文中說的那樣）。善見受缽準應兼舍（『善見』接受缽應該同時捨棄舊缽）。眾法念中科約同前（眾法念中的科判和前面一樣）。外部即十誦（『外部』指的是《十誦律》）。但對首中初示名義（在『但對首』中，首先解釋名稱的含義）。總下列法相（總括下列各種法的相狀）。依諸部者言通本異（『依諸部者』指的是通於根本和不同的律部）。前受舍等並出異宗（前面說的接受和捨棄等，都是出自不同的宗派）。其餘多是本部（其餘的大多是本部的）。文中雜列今束為五（文中雜亂地排列，現在歸納為五類）。內外資緣法共十二(前八受舍及三凈並受藥)（內外資緣法共有十二種，包括前面的八種接受和捨棄，以及三種清凈和接受藥物）。悔犯法六(從波逸提下四懺及二露)（懺悔違犯的法共有六種，包括從波逸提以下的四種懺悔和兩種發露）。白告法六(從僧殘下四白及尼二白)（白告法共有六種，包括從僧殘以下的四種白法和比丘尼的兩種白法）。製法有二(依止安居)（製法有兩種，即依止和安居）。雜開有五(舍請舍戒七日與欲餘食)（雜開有五種，即舍請、舍戒、七日、與欲和餘食）。已上共三十一法（以上共有三十一種法）。而云二十九者后二屬尼故（而說二十九種，是因為後面的兩種屬於比丘尼）。所以列者對僧作故（之所以列出這些，是因為針對僧眾而說的）。在數外者局尼眾故（在數字之外的，是侷限於比丘尼眾的）。且論略者示不盡（而且簡略地說，表示沒有窮盡）。故此須料簡與疏相違（因此需要仔細辨別，與疏文相違背的地方）。一列數不同彼云二十八（一是列出的數字不同，疏文說有二十八種）。即合白僧殘法入白行法中（即將白僧殘法合併到白行法中）。以同是白行故(據行覆藏有多種白法。總以白行收之。尋懺篇可見)（因為它們都是白行法。根據行為的覆蓋，有多種白法，總的來說都歸於白行。可以參考懺悔篇）。二分品異彼明九品（二是分品不同，疏文說明有九品）。即摘中蘭獨為中上（即將中蘭單獨列為中上）。以定須小眾三人問邊故（因為一定要小眾三人詢問邊界）。三離合異（三是離合不同）。此中三十九十同在但對（這裡三十和九十都放在『但對』中）。彼離三十為眾法對（疏文將三十分離出來作為眾法對）。

【English Translation】 English version Those of middle and upper rank clarify the position of the Dharma. There are three principles they uphold: they do not mix with other methods. The reason for this is that those above can understand those below, but those below cannot understand those above. Therefore, in the 'facing each other' (duì shǒu) method, the superior can understand the inferior. The 'assembly method' (zhòng fǎ) considers both superior and inferior situations. The rest follow in order. Below, the names are explained. Next, in the detailed explanation, the initial section 'qu' (曲) means 'detailed'. 'Branches' (zhī) unfold from the root. The commentary divides into nine categories. Below is a brief summary. In 'but mind-moment' (dàn xīn niàn), 'but' (dàn) means 'only'. If based on the fundamental Dharma, it is only called 'mind-moment' (xīn niàn). Because it is distinguished from the following two, 'but' (dàn) is added for simplification. The text initially shows the meaning of 'but' (dàn). The numbers and arrangement are understandable. In 'facing each other mind-moment' (duì shǒu niàn), the initial narration establishes the original system. It also explains the meaning of the name. 'Facing each other' (duì shǒu) is the original system. 'Mind-moment' (xīn niàn) was opened up later. Both the root and the branch are marked. The Dharma is not mixed up; all below are the same. Moreover, the following aspects must be timely, in accordance with the teachings. Holding and maintaining can enter the limits of permission, as seen in the text. 'Good View' (Shàn Jiàn) receiving the bowl should also abandon the old bowl. The section on 'assembly method mind-moment' (zhòng fǎ niàn) is categorized similarly to the previous one. 'External' (wài bù) refers to the Ten Recitations Vinaya (Shí Sòng Lǜ). In 'but facing each other' (dàn duì shǒu), the name and meaning are initially shown. It summarizes the characteristics of the following Dharmas. 'According to various schools' (yī zhū bù zhě) means it applies to both the fundamental and different Vinaya schools. The previous acceptance and abandonment, etc., all come from different schools. Most of the rest are from this school. The text lists them mixed together; now they are grouped into five categories. There are twelve internal and external supporting conditions (including the previous eight acceptances and abandonments, the three purities, and receiving medicine). There are six repentance Dharmas (from Pāyantika (bō yì tí) down, four repentances and two disclosures). There are six reporting Dharmas (from Sanghādisesa (sēng cán) down, four reports for monks and two reports for nuns). There are two established Dharmas (dependence and dwelling in retreat). There are five miscellaneous openings (abandoning requests, abandoning precepts, seven days, giving consent, and leftover food). In total, there are thirty-one Dharmas. The reason for saying twenty-nine is that the last two belong to nuns. The reason for listing them is that they are for monks. Those outside the number are limited to the nun's assembly. Moreover, the brief discussion shows that it is not exhaustive. Therefore, it is necessary to carefully distinguish where it contradicts the commentary. First, the listed numbers are different; the commentary says there are twenty-eight. This combines the Sanghādisesa (sēng cán) reporting Dharma into the reporting practice Dharma because they are both reporting practices (according to the covering of actions, there are various reporting Dharmas; in general, they are all included in reporting practices. See the repentance chapter). Second, the categories are different; the commentary explains nine categories. It extracts the middle and orchid separately as middle-upper because it is necessary for a small assembly of three people to ask about the boundary. Third, the separation and combination are different. Here, thirty and ninety are both in 'but facing each other' (dàn duì). The commentary separates thirty as the 'assembly method facing' (zhòng fǎ duì).

首。眾法對中指同心念。但出四法。隨機羯磨更加捨墮。則有五種。眾法中單白為二。初示法二顯名。下二分文同此。初列三句以明省要。總括三十九法。事輕小有十(二十七捨墮受懺行缽剃髮十戒具戒。前三受德衣舍德衣非時和)。常行有十一(說戒有四。常和滅諍一增二增。自恣有五。常和難事略延日一增二增。僧懺悔僧發露)。嚴制有十八(余語觸惱滅諍中五。簡智人遣不誦戒不學律人遣。舍正義草覆地。五百結集中六白。七百結集中五白。行籌白不入數示不盡故)。白二中總五十籌種。如差結等。事非一致故云參涉。望前為重對后猶輕。從僧乞得有七(二房為二。離衣六年臥具畜眾受日杖絡囊)。僧製法十一(試外道狂癡及解不往學家及解分僧物賞看病分亡物付德衣持房與道俗修治二法)。差遣十四(分臥具說粗罪往教尼五德守藏守德衣懺白衣行籌人料理房告覆缽分粥食等尼中求教授往自恣遣信受戒)。結解十九(大界並解二同界一同界三小並三解戒堂並解攝衣並　凈地並解戒場結食同結庫藏)。懺治有六(二十七還衣護缽與覆缽及解尼中與僧作不禮及解)。白四三十八通。大小者大如受具懺殘等。小即諫習近住等。情乖舛者謂治罰滅諍等。諫法十三(僧殘中四練九十中惡邪諫𢷤沙彌二法尼中隨𢷤尼習近住勸

習近住嗔舍三寶發諍近習居士子)。受法有二(具戒及尼式叉)。治罰十四(七治並七解)。懺法五(僧殘有四並學悔)。滅諍四(憶念不癡罪處所及解)。總結中初正結眾法。約法止三。隨事多別故云就緣。若下兼結別法。應知。三位八品從法而論。百八十四隨事彰數。準此別法應有五十。然前止有四十七。心念四對首三十三。兼尼二法則四十九。疑此且舉全數。來學尋之。釋疑中耳聞者此由世傳。頗乖前數故舉以為問。答中初順問釋。謂百是總數。隨事皆一。羯磨被之。例如百一供身之義。故云總標等也。亦下違問釋。見今藏中有題大沙門百一羯磨。即出十誦。疏云。若據伽論恰列百一。故彼列名單白二十四。白二四十七。白四三十。古人誦他異部自略本宗(伽論即宗十誦)。指非相中初科上二句示須意者上明分齊。準用皆如。必有差違成否莫辨。義當於此委示非相。但下明略意。進不即成不成。必下指廣。彼文亦亡。事義兩鈔撰述來意序中略明。請詳此文方知不謬。問此既略之。何以下文委列七非。答此指律中文七非耳。羯磨委列。疏中略舉猶張四門。古來解釋科約滋廣。今符鈔意亦所不引。直爾列名。一非法非毗尼羯磨。二非法別眾羯磨。三非法和合羯磨。四如法別眾羯磨。五法相似別眾羯磨。六法相似和合

羯磨。七訶不止羯磨。略示中二。初正示是非。謂下三句明是。別相即法所攝事。若下四句明非。如但心念。止齊三事。若加餘事即是非攝。乃至白四唯被三十八事。若加說恣差結等事即名非法。如是八位例之可知。此謂約法加事互動彰非。欲使初學略識其相。若欲下指義七非。言通知者上文但明法非。未顯下三皆有非故。此門者總指相攝一科。上下即前後四位各有非相。隨位總收。故云橫括。即如下科單復為句。其相可見。庶望也。貳異也。釋別號中古執。羯磨名局眾法。故須決之。答中本宗二文。初出受法。已興白四即斷三語。舍利弗問云。三語受戒是善作羯磨否。佛言。是善作羯磨。自製已后不名受具足。及下即說戒中彼因六群說戒日。與諸白衣言語問訊作羯磨(即五戒三歸)說戒(即五戒相)說法。佛言此是上座應作。以三語五戒兩並對人且證對首。下引十誦雙證二法。彼明疑問。佛為決之。羯磨下續云。後來比丘不與分。第二明事有三。一情事。二非情事。三二合事。百八十四此三攝盡。標指中由前八法各出別相。故云不重。正辨中初科為二。初示體相文標二事。二合在中。並下明是非。以人法及界各局自分。事涉多種非相不一。故云一緣等。且如受戒遮難衣資發心陳乞。又如治舉。窮勘三根作舉憶念。如

是求之。別示徴中也合作耶。情事中初科引文有二。初引人法者彼因比丘犯二僧殘二俱覆藏。憶一罪不憶一罪。僧與二罪覆藏法。憶者甚善。不憶則非。為知法客比丘所訶。文如鈔引。彼又云。僧作突吉羅懺。此下顯非。次引瞻波文。彼明。波離問佛。今引問詞。佛言。此不如法。故下云佛判也。此下判非。結意中二。初結前標示。一事即治罰。自余受懺等事並可準之。如下二舉事正明。先出非相。若下明如法。而下於如中復簡。臣謂伏首以罪有種相不同。種中造作各異。如摩觸犯殘首言實犯。然非本時之事。與舉相違。不合加法(世傳。結界須解妨疑。立義云。縱非曾結旦徒施一法。請觀此文。聖法被事可虛謬耶)。非情中且舉處分。說恣結解等例須勘核。離衣枝等即二合事。離衣緣病不堪持行。杖因老病用扶羸頓。離衣須人病衣重。乞杖則老而兼病。有一不成故云兩具。結誥可知。第三明人有七。一至二十。四僧三別。僧中初示位。即指集僧。唯下明當局。但下簡非分。二三人中三初明當法。上二句總標。若下別釋。初明開法。滿四不成者且約多分。自恣則成。若作下次示本位。初正示必下料簡問邊。初明懺提須問。但約必與不必以分三十九十。此猶循昔。若準疏意捨墮落前眾法對中。九十單對不必須問。中蘭定

問。兩人不成。若持下簡余法不須。若是下簡非分。必下勸依。心念中初通示。若下別釋。初明開法。指如前者即上立法通局中開有齊限。不可濫涉。若作下示本法。第四明界有八。自然為一。三小三太及戒場也。自然中初明眾法唯局。已下明別法並通。雜法如打槌白告。不繫對念所攝者。言並得者。須記除欲言盡集者。且據開法為言。作法界中二人總前七位。三法統收八品。別明中上對自然。總明眾別人法俱通。此就法界唯論眾法通塞之相。三小為二。初列三相。數人說戒者亦彰難事不容多故。言難事者不同意人慾訶法也。此下明通塞。各專一法。當分名通余法則塞。受戒小界始終四法。說恣各一。亦有通者疏云。非無舉罪即有白懺。若望下二一向名塞。閑豫謂難靜無緣。文令即解。明知不通。戒場準疏古解除十五法。乞缽舍懺含四。凈地兼解。德衣略舍。故言等也。又疏前文形法二同不通場上(又德衣有差人。亡物有賞勞。共除十九)。除者是塞余。則名通。說恣亡衣此三有難。微通場上。所以除者說戒普集。制本大界。自恣受日德衣須安居處。乞缽亡衣物歸僧庫。解界須本結處。衣食必依僧住。形法令界通知。大界中戒堂三小戒場等結解大界不行故塞。余則皆通。故云並有等。次明成壞。敘由中對文七非。故云

【現代漢語翻譯】問：兩人不成（指少於三人無法構成僧團）。若持有下品戒律，其餘的作法可以省略。若是下品戒律不合規，必須勸告依止正法。心中首先通盤指示，若向下分別解釋，首先闡明開戒之法。指出如前者，即上文立法中，開戒有一定範圍，不可濫用。若作為下文所示的根本之法，第四說明戒界有八種。自然戒界為一類，還有三種小戒界、三種大戒界以及戒場。自然戒界中，首先說明大眾之法僅限於此。以下說明個別之法可以通行。雜法如打槌宣告，不屬於對念所攝的，說『並得』，需要記住排除『欲』和『盡集』。且根據開戒之法來說。作法戒界中，兩人總括前七種情況。三種法統攝八品。分別說明中，上文對應自然戒界。總的來說，大眾、個人之法都可通行。這裡就戒界只討論大眾之法是否通暢。三種小戒界分為兩種。首先列出三種情況。數人說戒也表明難事，不容許多人蔘與。說『難事』是指不同意的人想要訶責（指責）法。以下說明通與塞。各自專注於一種法，在自己的範圍內是通的，其餘法則被阻塞。受戒小戒界始終四種法，說戒、自恣各一種。也有通的情況，疏文中說，並非沒有舉罪，即有白懺（通過陳述懺悔）。若希望下文的第二種情況一概被阻塞。閑豫指難以安靜，沒有因緣。文令即解釋。明確知道不通。戒場參照疏文，古代解除十五種法。乞食、缽、舍懺包含四種。凈地兼顧解釋。德衣略去。所以說『等』。又疏文前文形法兩種相同，不通戒場上（又德衣有差人，亡物有賞勞，共計去除十九種）。去除的是阻塞的，剩餘的則稱為通。說戒、自恣、亡衣這三種有困難，稍微通行於戒場上。之所以去除，是因為說戒是普遍聚集，制定于根本大戒界。自恣、受日、德衣必須在安居之處。乞食、缽、亡衣物歸僧庫。解戒必須在本結界之處。衣食必須依靠僧團居住。形法令戒界通知。大戒界中，戒堂、三種小戒界、戒場等結界、解界在大戒界中不行，所以被阻塞。其餘則都通行。所以說『並有等』。其次說明成與壞。敘述原因中，對應文中的七種非。所以說。

【English Translation】 Question: Two people are not sufficient (meaning less than three people cannot form a Sangha). If one holds the lower precepts, the remaining procedures can be omitted. If the lower precepts are not in accordance, one must be advised to rely on the correct Dharma. Initially, a comprehensive instruction is given in mind; if explained separately downwards, first clarify the method of opening the precepts. Pointing out as the former, that is, in the above-mentioned establishment of precepts, the opening of precepts has a certain scope and should not be abused. If taken as the fundamental Dharma shown below, the fourth explains that there are eight types of precept boundaries. Natural boundaries are one type, and there are three small boundaries, three large boundaries, and the ordination platform. Among the natural boundaries, first explain that the Dharma of the assembly is limited to this. The following explains that individual Dharma can be practiced. Miscellaneous Dharma, such as striking the gavel to announce, which is not included in the contemplation of the opposite, says 'all are obtained,' and it is necessary to remember to exclude 'desire' and 'complete assembly.' And according to the method of opening the precepts. In the procedural boundary, two people encompass the previous seven situations. The three Dharmas encompass eight categories. In the separate explanation, the above corresponds to the natural boundary. In general, the Dharma of the assembly and individuals can all be practiced. Here, regarding the precept boundary, only discuss whether the Dharma of the assembly is unobstructed. The three small boundaries are divided into two types. First, list the three situations. The recitation of precepts by a few people also shows the difficulty, and many people are not allowed to participate. Saying 'difficulty' refers to people who disagree and want to accuse (criticize) the Dharma. The following explains the unobstructed and obstructed. Each focuses on one Dharma, which is unobstructed within its own scope, and the remaining Dharmas are obstructed. The small precept boundary for receiving precepts always has four Dharmas, and the recitation of precepts and self-surrender each have one. There are also unobstructed situations, the commentary says, it is not that there is no accusation, that is, there is white confession (confession through statement). If hoping that the second situation below is completely obstructed. Leisurely means difficult to be quiet, without conditions. The text immediately explains. Clearly knowing that it is not unobstructed. The ordination platform refers to the commentary, in ancient times, fifteen Dharmas were removed. Begging for food, bowl, and relinquishment of confession include four. The pure land takes into account the explanation. The virtue robe is omitted. Therefore, it is said 'etc.' Also, the commentary in the previous text, the two types of form and Dharma are the same, not unobstructed on the ordination platform (also, the virtue robe has messengers, and lost items have rewards, totaling nineteen removed). What is removed is obstructed, and the remaining is called unobstructed. Recitation of precepts, self-surrender, and lost robes, these three have difficulties, and are slightly unobstructed on the ordination platform. The reason for removing is that the recitation of precepts is universally gathered, established in the fundamental large precept boundary. Self-surrender, receiving the day, and virtue robe must be in the place of dwelling in peace. Begging for food, bowl, and lost items belong to the Sangha treasury. The dissolution of the boundary must be in the place where the boundary was originally established. Clothing and food must rely on the Sangha to live. The form and decree precept boundary is notified. In the large precept boundary, the precept hall, the three small precept boundaries, the ordination platform, etc., the establishment and dissolution of the boundary are not practiced in the large precept boundary, so they are obstructed. The rest are all unobstructed. Therefore, it is said 'all have etc.' Secondly, explain the success and failure. In narrating the reasons, corresponding to the seven non-Dharmas in the text. Therefore, it is said.

隨義。以作業辦事成在四緣。還即就緣歷句。簡練隨一一事。單復括之。推覓非違欲逃無路。問前敘四緣。后列句中不言界者答合在事故。所以爾者二意求之。一欲仿文非皆七數。故或可別法無非。通兩界故眾法則有。局法地故由不該遍。合少從多故。但心念中三單可解。三複還準單中。第四句如對人說。詞句差脫而悔輕吉。五如對人六念六事。虛濫詞句無差等。六如悔重吉口不言了而是獨作。七具三者對首無言。發露非罪。餘七並爾。臨文自歷。第二人非中上二句明別他。下句即損己。謂不依第五律師也。三中非夏限者越三種安居。故有難緣者不避命梵。故不依佛者結上二事。故四下略三複一具。此中從法且列八七。若從事者百八十四。一一具七句數則多。第三人非中亦約自他兩明。以臨說戒必須行凈故。事非中一人獨秉眾具須備。時非者越三日故。第四人非中犯戒者境穢不足。有訶者行凈別眾也。法非中言非正者容差互也。訶不止者縱令如教但使他訶不止亦非。事非中上染謂五間及錦綺等。財不凈者邪命得也。體量裁製文中略也。第五人非中上明別眾。以界滿五不開對首。又對首法不開受欲。必須集至還依本位。方名如法。或非下次簡非數。事非中時非者亦三日外。難不具者非時得作。有難方開。本律增減。五百

問一月是也。第六法非中上句明根本從生異篇合懺。次句明犯與不犯未窮情實。妄陳者括上兩過。事非中初明非長。如毛綿帽襪小白缽器等。次明隱犯僧不委知。三明地弱不勝羯磨。四明濫託言寄誰處。第七人非中上二句明身別。下句口別事中三。初迷三相。二昧兩界。三遙唱結。第八人非中初句是所為非界。下即能秉非上句明別眾。僧下顯非數。言五百者趣舉至多顯非易得。五十法者據足數中六十餘人。然第四門十一人猶足生善。故減言之。法非中八種者即受法中十種方便。除少分法及教。發戒緣隨機。羯磨亦立八耳(一請師二安置三白差四出問五召入六乞戒七戒師白八對僧問)。上即緣非及下正示法非。事非中三位眾法並出界非。以局處故。結示中初正結。離此八條入非之者故云余正法也。當下明法事並塞。別下明人別多通。唯除二但。自余皆有。廣下顯略。彼文亦亡。曲解羯磨前通眾別。別法可解。故此一章唯明眾法。敘意中初三句顯意。綱要者即初釋文。是羯磨大體(不必強分綱緣)。通塞者即后料簡示文義差別(不必局指一科)。若下示妄謂。然下明非處。上二句是縱下二句是奪。言知處者綱定不成。緣通成否。未可一概故云不得等(禮云無雷同。注云雷之發聲物無不同時應者)。斥執文中初二句總示。或

【現代漢語翻譯】現代漢語譯本問：一個月是這樣嗎？第六條『法非』中，『中上句』說明根本戒從生異篇合併懺悔。下一句說明犯與不犯，沒有窮盡實情，虛妄陳述，概括了以上兩種過失。『事非』中，首先說明『非長』，例如毛線帽子、襪子、小白缽等器物。其次說明隱瞞犯戒，僧眾不瞭解。第三說明地界薄弱，不能勝任羯磨（karmā，業）。第四說明濫用依託，言語寄託在誰處。第七條『人非』中，前兩句說明身份不同。后一句說明口頭不同。『事中』有三種：一是迷惑三相，二是昧於兩界，三是遙遠唱誦。第八條『人非』中，第一句是所為之事不在界內。下面一句是能秉持者不對。上面一句說明別眾（separate assembly）。『僧下』顯示人數不足。說五百人，是取其極多之意，顯示不易得到。五十法，是根據足數，其中有六十餘人。然而，第四門十一人仍然足以產生善念，所以減少了人數。『法非』中的八種，就是受法中的十種方便，除去少分法及教導。發戒的因緣隨機而定。羯磨也設立八個耳朵（一請師，二安置，三白差，四出問，五召入，六乞戒，七戒師白，八對僧問）。上面是因緣不對，下面是正式的法不對。『事非』中，三位僧眾的法事都出了界外，因為侷限於一處。『結示』中，首先是正式的結論。離開這八條而進入『非』的，所以說是其餘的正法。下面說明法事都被堵塞。『別下』說明人的差別很多是共通的，唯獨除去兩種『但』，其餘都有。『廣下』顯示省略，那篇文章也遺失了。曲解羯磨，前面通用於大眾，後面通用於個人。個人之法可以理解，所以這一章只說明大眾之法。『敘意』中，前三句顯示意義。『綱要』就是最初的解釋文字，是羯磨的大體（不必強行區分綱緣）。『通塞』就是後面的簡別，顯示文字意義的差別（不必侷限於一科）。『若下』顯示虛妄的說法。『然下』說明『非處』。上面兩句是縱容，下面兩句是剝奪。說知道處所，綱要必定不成，因緣通達，成與不成，不可一概而論，所以說不得等同（《禮記》說：『無雷同』，註疏說：『雷發出聲音，萬物沒有不同時應和的』）。『斥執文』中，前兩句總的顯示。或者

【English Translation】 English version Question: Is it like this for a month? In the sixth 'Law Non-compliance', the 'middle and upper sentences' explain that the fundamental precepts are combined with the repentance of the different chapters from birth. The next sentence explains that the offense and non-offense have not exhausted the truth, and the false statement summarizes the above two faults. In 'Matter Non-compliance', first explain 'Non-length', such as woolen hats, socks, small white alms bowls, and other utensils. Secondly, it explains concealing the violation of precepts, which the Sangha (community) does not know. Thirdly, it explains that the land boundary is weak and cannot bear the karma (karmā, action). Fourthly, it explains the abuse of trust, and to whom the words are entrusted. In the seventh 'Person Non-compliance', the first two sentences explain the difference in identity. The last sentence explains the difference in speech. There are three types in 'Matter': one is confusion of the three characteristics, the second is ignorance of the two realms, and the third is chanting from afar. In the eighth 'Person Non-compliance', the first sentence is that the action is not within the boundary. The following sentence is that the holder is not correct. The sentence above explains the separate assembly. 'Sangha below' shows that the number of people is insufficient. Saying five hundred people is to take the meaning of extreme abundance, showing that it is not easy to obtain. Fifty dharmas are based on the sufficient number, among which there are more than sixty people. However, the eleven people in the fourth gate are still sufficient to generate good thoughts, so the number of people is reduced. The eight types in 'Law Non-compliance' are the ten kinds of convenience in receiving the Dharma, except for the small part of the Dharma and teaching. The conditions for initiating precepts are determined randomly. Karma also establishes eight ears (1. inviting the teacher, 2. arranging, 3. announcing the difference, 4. asking questions, 5. summoning, 6. begging for precepts, 7. the precept teacher announcing, 8. asking the Sangha). The above is the incorrect condition, and the following is the formal incorrect Dharma. In 'Matter Non-compliance', the Dharma affairs of the three Sanghas are all outside the boundary because they are limited to one place. In 'Conclusion and Instruction', the first is the formal conclusion. Leaving these eight articles and entering 'Non-compliance', it is said to be the rest of the correct Dharma. The following explains that Dharma affairs are blocked. 'Separate below' explains that the differences between people are mostly common, except for the two 'buts', and the rest have them. 'Broad below' shows the omission, and that article is also lost. Distorting karma, the front is common to the public, and the back is common to the individual. Individual Dharma can be understood, so this chapter only explains the Dharma of the public. In 'Narrating the Meaning', the first three sentences show the meaning. 'Outline' is the initial explanation of the text, which is the general body of karma (it is not necessary to forcibly distinguish the outline). 'Communication' is the subsequent distinction, showing the difference in the meaning of the text (it is not necessary to limit it to one subject). 'If below' shows the false statement. 'However below' explains 'Non-compliance'. The above two sentences are indulgence, and the following two sentences are deprivation. Saying that knowing the place, the outline must not be achieved, the conditions are accessible, and success or failure cannot be generalized, so it is said that it must not be the same (the Book of Rites says: 'No thunder', and the commentary says: 'When thunder makes a sound, all things respond at the same time'). In 'Reprimanding the Text', the first two sentences generally show. Or

下別顯。初斥連誦結略。諸白四法翻譯省文。故安此語。不當誦之。或下二斥專執詞句。初句如律覆藏法。但云某甲犯僧殘覆藏僧今與某甲隨覆藏日羯磨。然前犯有差別。覆日或多少。若依律誦則不稱前事(懺篇云。依鈔作法得成。若準律文依古羯磨。即須改張不可謹誦是也)。次句如賞勞法備牒六物。物缺須改。今亦依誦(下注云隨有言之是也)。言俱有者如受日法。牒佛法僧緣連書半月一月。文事雖備不合俱牒(下云不得雙誦半月是也)。俱無如結有場大界法。律無文事不復增加(下雲鬚加內外相內是也)。亦可如呵責法文據斗諍。必有餘犯不能隨改(下云。及論當時未必如文)。致下明知法者呵莫知所措。白讀中如后問決。初敘非法。豈下彰過。伊即訓是。責即是罪。不學無知非法罪外加之。斥師心中初句示人。轉弄謂非智強智。雖非愚塞復是狂簡。觀下示彼行事。初句明乍觀似是。而下示再考還非。初明人事兩非。謂人迷足別事昧虛實。夢中觀海。而況逾之。迷可知矣。量下明法非。雖不守文句而自裁過甚。照下總結上非違教結罪。結誥中初二句正勸。加事不成自他兩損過。非輕細故令極誡。必須親學方免諸過。若下明選人。上座者如五分說。即上無人。雖居眾首必取解法。高臘無知何足算也。故下引證律列

【現代漢語翻譯】現代漢語譯本下別顯（指在下文分別顯示）。初斥連誦結略（首先駁斥連續誦讀導致的總結省略）。諸白四法翻譯省文（各種表白四法由於翻譯而省略原文）。故安此語（因此安立此語），不當誦之（不應當誦讀）。或下二斥專執詞句（或者下文兩次駁斥專門執著于詞句）。初句如律覆藏法（第一句如律典中關於覆藏罪的規定），但云某甲（某人）犯僧殘（僧團殘罪），覆藏僧（向僧團隱瞞），今與某甲隨覆藏日羯磨（現在給予某甲按照覆藏日數進行羯磨）。然前犯有差別（然而之前的犯戒情況有差別），覆日或多少（覆藏的日數有多有少）。若依律誦則不稱前事（如果按照律文誦讀，則與之前的情況不符）（《懺篇》說：『依照鈔本製作方法可以成功，如果按照律文依照古代羯磨，就必須修改，不可謹慎誦讀』）。次句如賞勞法備牒六物（第二句如賞勞法中詳細列舉六種物品），物缺須改（物品缺少需要修改），今亦依誦（現在也依照誦讀）（下注說『隨有言之』）。言俱有者如受日法（所說『俱有』的情況如受日法），牒佛法僧緣連書半月一月（連續書寫半月、一月的佛法僧緣）。文事雖備不合俱牒（文書內容雖然完備，但不應全部列舉）（下文說『不得雙誦半月』）。俱無如結有場大界法（『俱無』的情況如結有場地、大界法），律無文事不復增加（律典沒有相關文書內容，不再增加）（下文說『須加內外相內』）。亦可如呵責法文據斗諍（也可以如呵責法，文書依據爭鬥情況），必有餘犯不能隨改（必定有其他犯戒行為，不能隨意更改）（下文說『及論當時未必如文』）。致下明知法者呵莫知所措（導致知法者呵斥，卻不知如何是好）。白讀中如后問決（表白誦讀中如後面的提問決斷）。初敘非法（首先敘述非法情況）。豈下彰過（下面彰顯過失）。伊即訓是（『伊』就是『是』的意思）。責即是罪（『責』就是罪過）。不學無知非法罪外加之（不學習、無知，在非法罪過之外又加上一層罪過）。斥師心中初句示人（駁斥師心中，第一句是給別人看的）。轉弄謂非智強智（轉弄是指非智卻強行裝作有智慧）。雖非愚塞復是狂簡（雖然不是愚笨閉塞，卻是狂妄簡略）。觀下示彼行事（下面展示他們的行為）。初句明乍觀似是（第一句說明乍一看好像是對的）。而下示再考還非（下面說明再次考察還是不對）。初明人事兩非（首先說明人事兩方面都不對）。謂人迷足別事昧虛實（指人迷惑于足跡的差別，事情迷惑于虛實）。夢中觀海（如同在夢中觀看大海），而況逾之（更何況超過這個）。迷可知矣（迷惑是可以知道的）。量下明法非（下面說明法不對）。雖不守文句而自裁過甚（雖然不遵守文句，但自己裁決太過分）。照下總結上非違教結罪（下面總結上面的錯誤，違背教義而結罪）。結誥中初二句正勸（總結告誡中，前兩句是正式勸誡）。加事不成自他兩損過（增加事情不成，自己和他人兩方面都受損失，過錯）。非輕細故令極誡（不是輕微的過錯，所以要極力告誡）。必須親學方免諸過（必須親自學習才能避免各種過錯）。若下明選人（下面說明選擇人）。上座者如五分說（上座如《五分律》所說）。即上無人（即上面沒有人）。雖居眾首必取解法（雖然身居大眾之首，必須選取理解佛法的人）。高臘無知何足算也（年高臘長卻無知，又算得了什麼呢）。故下引證律列（所以下面引用律典列舉）。

【English Translation】 English version The following distinguishes and clarifies. Initially, it refutes the practice of continuous recitation leading to abbreviated summaries. Various 'white four acts' (procedures requiring formal announcement) have simplified texts due to translation. Hence, this statement is included, indicating that they should not be recited verbatim. Alternatively, the following two points refute exclusive adherence to words and phrases. The first point refers to the Vinaya's (monastic code) rule regarding concealing offenses. It simply states that 'So-and-so has committed a Sanghavasesa (serious offense requiring community penance), concealing it from the Sangha (monastic community). Now, the Sangha imposes on So-and-so a Karma (formal act) corresponding to the number of days of concealment.' However, the previous offenses differ, and the days of concealment may vary. If recited according to the Vinaya text, it would not match the previous situation (The 'Repentance Chapter' states: 'Following the commentary's method, the procedure can be completed. If based on the Vinaya text and ancient Karma, it must be revised and not recited meticulously'). The second point refers to the procedure for bestowing labor rewards, which meticulously lists six items. If an item is missing, it must be modified. Currently, it is also recited accordingly (The note below states 'speak according to what is available'). The term 'both present' refers to procedures like the 'receiving the day' act, where the causes and conditions related to the Buddha, Dharma, and Sangha are continuously written for half a month or a month. Although the written content is complete, it is inappropriate to list everything (The following states 'do not recite both halves of the month'). The term 'both absent' refers to procedures like establishing a boundary or a great boundary. The Vinaya lacks written content, so nothing is added (The following states 'it is necessary to add internal and external characteristics'). It can also refer to the procedure for rebuke, where the text is based on disputes. There will inevitably be other offenses that cannot be readily modified (The following states 'and discussing the situation at the time may not be as described in the text'). This leads to knowledgeable individuals scolding, unsure of what to do. In the 'white reading' (formal announcement), it is like the subsequent questioning and resolution. Initially, it narrates an unlawful situation. The following reveals the fault. 'I' (伊) is interpreted as 'is' (是). 'Rebuke' (責) is equivalent to 'sin' (罪). Lack of learning and ignorance add another layer of sin on top of the unlawful act. The initial sentence in the rebuke of the teacher's mind is shown to others. 'Twisting and manipulating' refers to pretending to be wise when one is not. Although not foolish or ignorant, it is reckless and simplistic. The following shows their actions. The initial sentence clarifies that at first glance, it seems correct. The following shows that upon further examination, it is still incorrect. Initially, it clarifies that both the person and the matter are incorrect. It refers to people being confused about the differences in footprints and matters being unclear about reality and illusion. It is like observing the ocean in a dream, and even more so than that. The confusion is knowable. The following clarifies that the Dharma is incorrect. Although not adhering to the literal text, the self-judgment is excessive. The following summarizes the above errors, concluding that violating the teachings results in sin. In the concluding admonition, the first two sentences are formal exhortations. Adding matters without success results in harm to both oneself and others, a fault. Because it is not a minor fault, it is strongly warned. One must personally study to avoid all faults. The following clarifies the selection of people. The 'elder' (上座, sthāvira) is as described in the Pañcavargika-vinaya (Five-Part Vinaya). That is, there is no one above. Although holding the position of leader of the assembly, one must select someone who understands the Dharma. What is the value of someone who is old in years but ignorant? Therefore, the following quotes and lists from the Vinaya.

四人。上座次座約位簡人。誦律不誦約法簡人。文闕第四。言持律者即是第三。疏云。非謂誦文必兼識義。四不誦者疏云。雖不連文累紙而曉達成否。又云。四分總列並據有能。應預未閑亦開學悔。已下遮濫可知。正釋中所以唯約受說者。由此二法世中數用故。又人常誦亦易解故。白中五句。初后中間三句相傳為綱者。總該諸務。揩式軌定故。二四兩句名緣本者。即法所被事隨機不同。如說戒云白月十五日即是緣也。布薩說戒即本事也。又受戒云某甲從和尚乃至三衣缽具等併名緣也。今從僧乞戒即本事也。第二則緣本雙陳。第四則單牒根本。縱有兼緣翻傳失治。如是分對隨文可解。初句云動耳識者。恐緣他事無心同秉故。聽字去呼。次句布薩說戒華梵雙標。言成重複。刪定戒本改前云眾僧說戒。則人法兩舉。后雲和合說戒。則忍可已彰。然眾亦即僧。為成句故言情事者。即能秉心蘊所白事。不須和會情非情等。第三中初牒句通釋。若者未定之詞兩期以問。僧下分句別釋。初釋時到。上句人如。下句事法兩如界在事中。四緣現前作業時至(此謂時宜之時。業疏同此。戒疏則分為二。一者人到清凈大沙門入。二者時到十五日布薩時至。彼局一事此通一切。然僧和緣會大意不乖)。次釋忍聽。聽字平呼。疏云。今約心和勸聽

可也。前約身和勸聽聞也。兩聲別召。事義亦乖。不解兩緣名非數也。四中前是告情。故須兩示。此彰忍可無勞雙牒。第五云如是者指上所白。故云白結。令知業就故云告知。次釋羯磨標中二。初標法。內字似剩又恐字誤。強釋亦通。但恐無理。上下示重明白意。恐疑繁費。故預遮之。前是正釋。頗稱久成。此被未悟。為利新學前後志別。故云各也。白文同上釋。言緣兆者謂。牒緣告眾情事始形。即成業之兆。此之下指同顯略。次釋羯磨總分中。三番羯磨是法正體審眾量可故云正決。僧法所加本為受具。故云根本。下云結成明彰體外。別釋中若約綱緣還分五句。今此隨義止分三段。初句唯綱。后二綱緣合論。且初段對前白文。故云重聽。生善中最故云非小。和決因聞故指為緣。第二段分二。前緣后綱。緣中文略但標乃至。具云此某甲從和尚某甲求受具足戒。此某甲今從僧乞受。具足戒。某甲為和尚某甲。自說清凈無諸難事。年滿二十三衣缽具(此並緣也)。僧今授某甲具足戒。某甲為和尚(本也)。綱中長老之言乃召別人。疏云。事達在僧成否在別。又云。或有文云大德忍者。終問別人隨時稱謂。上是牒文。正下略釋。上二句別點緣本。下二句通釋綱緣顯示文意。第三段為二。初示根本受合云授。仍除今字。具下加足

【現代漢語翻譯】現代漢語譯本可以。前面說的約束自身和勸人聽聞，這兩種聲音分別召喚，所指的事和道理也不同。不理解這兩種因緣，就不能算是通曉戒律條文。在四種羯磨中，前面的是稟告情況，所以需要兩次陳述；這裡是表明認可，不需要重複陳述。第五句說『如是』，是指上面所稟告的內容，所以說是『白結』，讓人知道羯磨已經完成，所以說是『告知』。接下來解釋羯磨的標題，分為兩部分。首先是標題的法，『內』字似乎是多餘的，又恐怕是『又』字錯誤。勉強解釋也說得通，但恐怕沒有道理。上下顯示鄭重明白的意思，是恐怕有人懷疑繁瑣浪費，所以預先阻止這種疑慮。前面是正式的解釋，頗為符合長期形成的習慣；這裡是針對尚未領悟的人，爲了利益新學的人，前後用意不同，所以說是『各也』。白文的解釋與上面相同。說到『緣兆』，是指陳述因緣，告知大眾情況開始形成，就是成就事業的預兆。這以下所指的內容相同，只是顯明和簡略程度不同。接下來解釋羯磨的總分類，三種羯磨是法的正體，審察大眾，衡量是否可行，所以說是『正決』。僧團依法進行羯磨，根本目的是爲了讓人受具足戒，所以說是『根本』。下面說『結成』，是明顯彰顯于戒體之外。分別解釋中，如果按照綱和緣來劃分，還可以分為五句。現在這裡根據意義只分為三段。第一句只有綱，后兩句是綱和緣合在一起討論。而且第一段是針對前面的白文，所以說是『重聽』。在生善中最為殊勝，所以說是『非小』。和合決議是因為聽聞，所以指為緣。第二段分為兩部分，前面是緣，後面是綱。緣的部分文字簡略，只標明『乃至』。完整地說應該是：『此某甲（某甲，人名）從和尚某甲（某甲，人名）求受具足戒。此某甲（某甲，人名）今從僧乞受具足戒。某甲（某甲，人名）為和尚某甲（某甲，人名）自說清凈，沒有各種障礙，年滿二十，三衣缽具』（這些都是緣）。『僧今授某甲（某甲，人名）具足戒，某甲（某甲，人名）為和尚（本也）』。綱中『長老』的稱呼是用來召喚別人。疏中說：『事情傳達給僧團，成與不成在於別人。』又說：『或者有的經文說『大德忍者』，最終詢問別人，隨時改變稱謂。』上面是陳述的文字，『正下』是簡略的解釋。上面兩句分別點明緣和本，下面兩句是通用的解釋綱和緣，顯示文字的含義。第三段分為兩部分，首先是顯示根本，受戒應該說『授』，仍然去掉『今』字。『具』字下面加上『足』字。

【English Translation】 English version It is permissible. The former refers to self-discipline and encouraging listening. The two voices summon separately, and the matters and meanings are also different. Not understanding these two conditions means not being familiar with the precepts. Among the four Karmas, the former is to report the situation, so it needs to be stated twice; this is to show approval, and there is no need to repeat the statement. The fifth sentence says 'as such', which refers to the content reported above, so it is called 'Bai Jie' (白結, reporting conclusion), letting people know that the Karma has been completed, so it is called 'Gao Zhi' (告知, informing). Next, explain the title of the Karma, divided into two parts. First is the Dharma of the title, the word 'nei' (內, inside) seems redundant, and perhaps the word 'you' (又, also) is wrong. A forced explanation is also possible, but it is probably unreasonable. Showing solemn and clear meaning above and below is to prevent people from suspecting it is cumbersome and wasteful, so preemptively prevent this suspicion. The former is the formal explanation, which is quite in line with long-established habits; this is for those who have not yet understood, for the benefit of new learners, the intentions before and after are different, so it is said 'each also'. The explanation of Bai Wen (白文, reporting text) is the same as above. Speaking of 'Yuan Zhao' (緣兆, omen of condition), it refers to stating the conditions, informing the public that the situation is beginning to form, which is the omen of accomplishing the task. The content referred to below is the same, but the degree of clarity and brevity is different. Next, explain the general classification of Karma, the three Karmas are the main body of the Dharma, examining the public and measuring whether it is feasible, so it is called 'Zheng Jue' (正決, correct decision). The Sangha performs Karma according to the Dharma, the fundamental purpose is to allow people to receive the full precepts, so it is called 'Gen Ben' (根本, fundamental). The following says 'Jie Cheng' (結成, formation), which is clearly manifested outside the body of the precepts. In the separate explanation, if divided according to the outline and conditions, it can also be divided into five sentences. Now here, according to the meaning, it is only divided into three paragraphs. The first sentence only has the outline, and the latter two sentences discuss the outline and conditions together. Moreover, the first paragraph is aimed at the previous Bai Wen (白文, reporting text), so it is said 'Chong Ting' (重聽, repeat listening). It is the most excellent in generating goodness, so it is said 'Fei Xiao' (非小, not small). Harmonious resolution is because of hearing, so it is referred to as the condition. The second paragraph is divided into two parts, the former is the condition, and the latter is the outline. The text of the condition is brief, only marking 'Nai Zhi' (乃至, and so on). The complete statement should be: 'This Mou Jia (某甲, a person's name) seeks to receive the full precepts from Upadhyaya Mou Jia (某甲, a person's name). This Mou Jia (某甲, a person's name) now begs to receive the full precepts from the Sangha. Mou Jia (某甲, a person's name) declares himself pure for Upadhyaya Mou Jia (某甲, a person's name), without any obstacles, being twenty years old, with the three robes and bowl complete' (these are all conditions). 'The Sangha now bestows the full precepts on Mou Jia (某甲, a person's name), Mou Jia (某甲, a person's name) is the Upadhyaya (the root)'. The term 'Elder' in the outline is used to summon others. The commentary says: 'The matter is conveyed to the Sangha, whether it succeeds or not depends on others.' It also says: 'Or some scriptures say 'Great Virtue Tolerant One', ultimately asking others, changing the title at any time.' The above is the text of the statement, 'Zheng Xia' (正下, directly below) is a brief explanation. The above two sentences separately point out the condition and the root, and the following two sentences are general explanations of the outline and conditions, showing the meaning of the text. The third paragraph is divided into two parts, first showing the root, receiving the precepts should say 'Shou' (授, bestow), still removing the word 'Jin' (今, now). Add the word 'Zu' (足, complete) below the word 'Ju' (具, possess).

。乃至中略某甲為和尚。綱中略上者默然三字。單下點示可知。第下釋結略。初牒文。一下正釋。上二句明得中。下二句示制意。結文中亦分綱本。僧已忍竟僧忍默然故。是事如是持此為綱也。兩句在上下。竟字當中間。與某受戒某甲為和尚還結前本也。此下點文可解。三法料簡增減中據律單白及白二中白。或止有四句闕第二句者則名為減。然本無增。望彼五句相待為言。若是羯磨及白四中白定無增減。故非所論。文中先出所以不出三意。若是事重如諸說恣還衣亡物之類。若有緣起如諸結界。須比丘唱相緣起(謂羯磨前緣。非謂本制緣)。若有乞詞如諸受懺(謂捨墮單白。非受戒及余懺也)。不牒事者如上結界受懺。並以前緣牒入羯磨。若上三種必具五句。若但四句成者反此三意。兼不牒入如文所列。即說戒堂及滅諍結集中。諸白並諸差人白二等是也。然又須知唯略第二。至第四句。緣本雙牒必無有缺。尋之可知。餘下明增例皆五句。然律文亦有翻傳脫漏之者。如結法同食別界及結凈地。既有緣起而列四句。如疏所判。漏誦遺筆想無所疑。通塞中單白分二。綱則俱通。緣有通局。初綱可解。第二下明緣。初示文局。義下次顯義通。羯磨中初明俱通。舉文不備。臨說加之。中下示通局。指類白中。結示中功成由解。不必

泥文。故云不了等。是非中初綱中增減一向屬非。白中三句總一十四字。羯磨正體一十七字。結文一十四字。此並楷定。縱無增減而音聲淆混。言相不明亦歸非攝。緣中初明理順。以言雖通許理不可乖。往往世愚輒便加減。增下明開許。初句開增減。疏云。如結大界。即列二同戒場小界攝僧義一。豈得二別。何不列也。準此增著亦得。如五分結場增文同一布薩等(此明戒場三小得增)。減卻二同亦得。如諸界等(此明大界得減)。次句開易語。詁訓謂言異義同。如雲某甲作和尚從僧求戒眾誦戒之類。而下二句結上二開。類下引例有三。初引部別證。五分白及羯磨一概四句。並無第四。十誦受戒法雲年歲已滿衣缽具足等。又外部羯磨綱中尚有增減。五分長老忍下無者字。結詞僧已下無忍字。十誦第四句牒本。已云忍者是長老默然。又說字上有便字。共加五字。至下二引翻譯證。疏云。翻三衣為臥具敷具。略得其相失其本體等(如減六年羯磨)。三詁訓證。字訓義同。故云兩得。故下一句結上三例。初問白讀謂對眾公白而讀。明非闇誦也。如前所斥。恐生異計故此決破。答中初句判定。雖下申理。無明決者非正教所斷。以義求者生下所明。戒本例中言相似者告眾。義同故。故下引示。不得重說者此明多人共往學誦。故不令

【現代漢語翻譯】現代漢語譯本泥文（Nivana）。所以說『不了等』。『是非中』，最初的綱要中增減，一向屬於『非』。『白中』三句總共一十四字。『羯磨』（Karma，業）正文一十七字。結文一十四字。這些都是經過楷定的。即使沒有增減，但如果音聲淆混，言語不清晰，也歸於『非』的範疇。『緣中』，首先闡明道理要順暢，因為言語雖然可以變通，但道理不能違背。往往世俗的愚人就隨意增減。『增下』闡明開許的情況。第一句是開許增減。疏中說，比如結大界（Mahā-sīmā，大結界），就列出二同戒場（戒場）小界（Sīmā，結界）攝僧（Saṃgha，僧團）的意義一。難道可以有兩個不同的嗎？為什麼不列出來呢？按照這個，增加也是可以的。比如《五分律》中結戒場時，增加『同一布薩』等（這說明戒場三小可以增加）。減去二同也是可以的。比如諸界等（這說明大界可以減少）。第二句是開許改變語言。詁訓（古代訓詁學）認為言語不同但意義相同。比如，說某甲（泛指某人）作和尚（Upādhyāya，親教師），從僧（Saṃgha，僧團）求戒，大眾誦戒之類。而下面的兩句總結上面的兩種開許。『類下』引用了三個例子。首先引用部派的證據。《五分律》的白（Jñapti，白）和羯磨（Karma，業）一概是四句，都沒有第四句。《十誦律》的受戒法說『年歲已滿，衣缽具足』等。而且外部的羯磨綱中還有增減。《五分律》長老忍下沒有『者』字。結詞『僧』以下沒有『忍』字。《十誦律》第四句照錄原文，已經說了『忍者是長老默然』。而且『說』字上有『便』字，總共增加五個字。至於下面的第二點，引用翻譯的證據。疏中說，把三衣翻譯成臥具、敷具，略微得到了它的外相，卻失去了它的本體等（比如減少六年羯磨）。第三點是詁訓的證據。字詞的訓釋意義相同。所以說兩者都可以。『故下』一句總結上面的三個例子。首先問，『白讀』是指對著大眾公開宣讀，說明不是暗中背誦。如同前面所批評的。恐怕產生不同的想法，所以這裡決斷破除。回答中第一句是判定。『雖下』申述道理。沒有明確決斷的，不是正教所禁止的。用義理來尋求的，是下面所說明的。戒本的例子中，說『言相似者告眾』，意義相同。『故下』引用說明。『不得重說者』，這說明多人一起去學習誦讀，所以不讓重複。

【English Translation】 English version Nivana. Hence it is said 'not understanding and so on'. In 'errors in the beginning', additions and subtractions in the initial outline always belong to 'errors'. The three sentences in 'white' total fourteen characters. The main body of 'Karma' (業) has seventeen characters. The concluding text has fourteen characters. These have all been standardized. Even if there are no additions or subtractions, if the sounds are confused and the words are unclear, they also fall under the category of 'errors'. In 'conditions', the first clarifies that the principle should be smooth, because although words can be flexible, the principle cannot be violated. Often, foolish people in the world arbitrarily add or subtract. 'Below additions' clarifies the permitted situations. The first sentence permits additions and subtractions. The commentary says, for example, when establishing a great boundary (Mahā-sīmā), it lists the meaning of two identical ordination platforms (戒場), small boundaries (Sīmā), and the Sangha (僧團) gathering. How can there be two different ones? Why not list them? According to this, adding is also permissible. For example, in the Vinaya of the Five Divisions, when establishing the ordination platform, the added text is 'same Uposatha' (布薩) and so on (this clarifies that the three small ordination platforms can be added). Subtracting the two identical ones is also permissible. For example, various boundaries and so on (this clarifies that the great boundary can be subtracted). The second sentence permits changing the language. Ancient exegesis believes that the words are different but the meaning is the same. For example, saying that so-and-so (某甲) is acting as Upādhyāya (和尚), requesting precepts from the Sangha (僧團), the assembly reciting the precepts, and so on. The following two sentences summarize the above two permissions. 'Below examples' cites three examples. First, citing evidence from different schools. The Jñapti (白) and Karma (羯磨) of the Vinaya of the Five Divisions are all four sentences, without a fourth sentence. The ordination method in the Vinaya in Ten Recitations says 'age is full, robes and bowl are complete' and so on. Moreover, there are still additions and subtractions in the external Karma outline. In the Vinaya of the Five Divisions, there is no '者' character below 'Elder's acceptance'. In the concluding words, there is no '忍' character below 'Sangha'. The fourth sentence of the Vinaya in Ten Recitations transcribes the original text, already saying 'the one who accepts is the Elder who is silent'. Moreover, there is a '便' character above the '說' character, adding a total of five characters. As for the second point below, citing evidence from translation. The commentary says, translating the three robes as bedding and mats, slightly obtaining its appearance but losing its essence and so on (such as reducing the six-year Karma). The third point is evidence from ancient exegesis. The explanations of words have the same meaning. Therefore, it is said that both are permissible. 'Therefore below' the sentence summarizes the above three examples. First, asking, 'reading aloud' refers to publicly reciting to the assembly, clarifying that it is not reciting in secret. As criticized earlier. Fearing that different ideas may arise, this is why it is decisively refuted here. The first sentence in the answer is a judgment. 'Although below' elaborates on the principle. What is not clearly decided is not prohibited by the true teaching. What is sought through meaning is what is explained below. In the example of the precepts, it says 'those whose words are similar inform the assembly', the meaning is the same. 'Therefore below' cites and explains. 'Those who must not repeat' this clarifies that many people go together to study and recite, so they are not allowed to repeat.

重。準下推制意。咒術例中初明俗咒。越謂言乖。散謂心亂。反上專正也。故下明道咒。羯磨下合例。況比也。律序顯者彼云。神仙五通人造設於咒術。如來立禁戒。半月半月說(上喻下法)。必下顯制。律云。五夏不誦戒羯磨。盡形不得離依止故云終身。親聞中祖師嘗預譯場。所傳得實。可以為據。問互作中以僧尼位別不容參濫。故須簡示。答中初明尼為僧作。文中三法。由僧非法尼無奉敬。恐違敬教得法方開。然下無屈上。止得遙加。故云不須等。次明僧為尼作。三並現前。四分更有舍教授法。亦同遙被。第三問據前簡眾。已顯不通猶恐濫行。故此重示。答中初明通制。上句直判。白衣無法。三眾未具尼是別類。並不許聞。疏云。尼同僧法。應預同聞莫非女類無知多生慢習。制令耳目不矚。則重法尊人也。律下引示。若沙彌將受尼來自恣止開眼見。除所為者沙彌受具及尼中三法。已外不合。摩下明別開。瓶沙具云頻婆娑羅。此云顏色端正。疑比丘半月一集所圖何事。故獨開之。決疑歸信故云心凈。第四問相有差別。故問簡之。答中初句總答。若下別示。上二句明通。由是勸喻不慮乖別故。至下顯局治舉違惱。或致破僧僧不舉僧。律文明制治舉可爾。乞為受懺並是順情。何以同禁不得至四。學者尋之。引證中四分證

上乞為。五分下彰部別。和諫亦制故云通也。母論及下四分並證治舉。文中四五伴可諫不慮擯治。則知。不得加眾明矣。十五種默者。雜犍度中舍利弗見作非法佛聽默然。因說五法不應默。若作如法羯磨(事雖如法緣有差違。須訶令止)。若得同意伴(不慮眾治。此同母論)。若見小罪(眾有犯輕。僧體不失)。為作別住(謂在界外)。在戒場上(界中別界此二處非)。如是五法默然者非法(非法有罪。又不同意可訶。不說復是默妄)。又云有五法應默然。見他非法默然(即舍利弗)。不得伴(亦同母論。鈔云大同。唯伴二句耳)。犯重(眾有犯重僧體已壞。訶無益故)。同住(非別界也)。在同住地(非場上也。此二處如故不應訶)。如是五法應默然(此雖不同由是開。故則非默妄)。又有五事應和合。若如法和合(應來者來三業俱集)。若默住之(得訶不訶)。若與欲(應與欲者與欲)。若從可信人聞(自不違故他云如法。我亦同和)。先在眾中默然而坐(前約作法時和。此明先在眾中忍可所作)。下文指廣彼亦略示。第五問欲明分齊知法成處故。答中初句指繁。凡有三解。一盡結文。二至說字。三至竟字。今下判定即第三解。破古中初標今異古。故下引文質非。必下旁存舊解。故云兩得。然不訶可爾。訶則非成

【現代漢語翻譯】現代漢語譯本上面所說的『乞為』，是指五分律中下彰部的差別。『和諫』也是一種制止，所以說是『通』。母論以及下面的四分律，都是爲了證明治理的必要性。文中說，四五個人可以勸諫，不用擔心被擯除或懲治，由此可知，不得加害大眾是很明顯的。有十五種情況應該保持沉默：雜犍度中，舍利弗看到有人作非法之事，佛允許他保持沉默。因此說了五種不應該沉默的情況：如果作如法的羯磨（karma，業，行為），（事情雖然如法，但因為有差錯或違背，需要呵斥制止）。如果得到同意的同伴（不用擔心大眾的懲治，這和母論相同）。如果看到小罪（大眾有犯輕罪，僧團的整體沒有喪失）。為他作別住（讓他住在界外）。在戒場上（界中的別界，這兩個地方不行）。像這五種情況，保持沉默就是非法的（非法是有罪的，又因為不同意可以呵斥，不說就是默妄）。又說有五種情況應該保持沉默：看到他人作非法之事保持沉默（就是舍利弗）。得不到同伴（也和母論相同，鈔中說大同小異，只有『伴』這兩句不同）。犯重罪（大眾有犯重罪，僧團的整體已經破壞，呵斥也沒有用）。同住（不是別界）。在同住的地方（不是戒場上，這兩個地方仍然不應該呵斥）。像這五種情況應該保持沉默（這雖然不同，但因為是開許，所以不是默妄）。又有五件事應該和合：如果如法和合（應該來的人來，身口意三業都聚集）。如果默住（可以呵斥也可以不呵斥）。如果與欲（應該與欲的人與欲）。如果從可信的人那裡聽到（自己不違背，他人說如法，我也一同和合）。先前在大眾中沉默而坐（前面說的是作法時和合，這裡說明先前在大眾中忍可所作）。下文指出了廣泛的內容，那裡也略微地顯示了。第五個問題想要明白分界，知道法成就的地方，所以回答中第一句指出了繁瑣。總共有三種解釋：一是盡結文，二是到『說』字，三是到『竟』字。現在下面判定就是第三種解釋。破古中首先標明現在不同於過去，所以下面引用文字來證明不是。『必』下面旁存舊的解釋，所以說兩種都可以。然而不呵斥還可以，呵斥就不能成就。

【English Translation】 English version The above-mentioned 『begging to do』 refers to the differences in the lower chapter of the five-part Vinaya. 『Harmonious admonition』 is also a kind of restraint, so it is said to be 『universal』. The Mother Treatise and the following four-part Vinaya are all to prove the necessity of governance. The text says that four or five people can admonish without worrying about being expelled or punished, from which it is clear that it is obvious that one must not harm the public. There are fifteen situations in which one should remain silent: In the Miscellaneous Khandhaka, Shariputra (Śāriputra, one of the two chief disciples of the Buddha) saw someone doing illegal things, and the Buddha allowed him to remain silent. Therefore, he said five situations in which one should not remain silent: If one performs a lawful karma (karma, action), (although the matter is lawful, but because there are errors or violations, it needs to be reprimanded and stopped). If you get the consent of a companion (without worrying about the punishment of the public, this is the same as the Mother Treatise). If you see a minor offense (the public has committed a minor offense, and the integrity of the Sangha (Saṃgha, Buddhist monastic order) is not lost). Make a separate residence for him (let him live outside the boundary). On the ordination platform (a separate boundary within the boundary, these two places are not allowed). In these five situations, remaining silent is illegal (illegal is sinful, and because disagreement can be reprimanded, not speaking is silent delusion). It also says that there are five situations in which one should remain silent: Remain silent when seeing others doing illegal things (that is, Shariputra). Cannot get a companion (also the same as the Mother Treatise, the commentary says that they are largely the same, only the two sentences of 『companion』 are different). Commit a serious crime (the public has committed a serious crime, the integrity of the Sangha has been destroyed, and reprimanding is useless). Live together (not a separate boundary). In the place where you live together (not on the ordination platform, these two places should still not be reprimanded). In these five situations, one should remain silent (although this is different, it is not silent delusion because it is allowed). There are also five things that should be in harmony: If they are in harmony according to the law (those who should come come, and the three karmas of body, speech, and mind are gathered). If you remain silent (you can reprimand or not reprimand). If you give consent (those who should give consent give consent). If you hear from a credible person (you do not violate, others say it is lawful, and I also agree). Previously, sitting silently in the public (the previous statement was about harmony when performing the Dharma, this explains that previously in the public, one tolerated what was done). The following text points out the extensive content, and it also slightly shows it there. The fifth question wants to understand the boundaries and know the place where the Dharma is accomplished, so the first sentence in the answer points out the complexity. There are a total of three explanations: one is to exhaust the concluding text, the second is to the word 『say』, and the third is to the word 『end』. Now the following judgment is the third explanation. Breaking the ancient first marks that the present is different from the past, so the following quotes the text to prove that it is not. 『Must』 below preserves the old explanation, so it says that both are possible. However, not reprimanding is still possible, but reprimanding cannot be accomplished.

。若從竟字則無此妨。下指義鈔。即上卷髮戒時節中。彼亦取竟字。文亦非廣尋對可見。

四分律行事鈔資持記上一下

四分律行事鈔資持記上二

釋結界篇

結謂白二限約。即能被之法界。謂分隔彼此。即所加之處。疏云。加法約處除彼局。此故曰界也。律云。界者作羯磨。唱制限者是。又了論疏解本音四摩此云別住。謂此住作法與余住不相通。各不取欲故得名也。方亦訓法。連綿為語。即下四門為後世依承。悉名方法。然題中界字若望初結似通自然。今約結成即是作法。作法有三僧及衣食。今正明僧。餘二如后。僧復三種。大小及場。大小各三。則為七種。如是知之。敘意初科元始者推製法本因。秉法者明立界所為。然律假緣興。雖因布薩至論制意實通眾務。疏云。結界眾同之本理須通和。余法眾同之未並因後起。是知除結界。外一切羯磨並依法地。次科釋上二句發下制意。初敘羯磨。僧以和為義。和但在心非言不顯。故須聲教表示僧情。人法二同水乳無別。故云綱要。受說治諫僧綱既舉。佛法可存。匡救之功亦由羯磨。若據住持實通三時。今云像運通語滅后。於此者即指羯磨。上二句舉三寶以彰德。下二句約時以顯功。理宜下次明和同。以法既高勝人必齊遵。十方者且據閻浮。許猶使

【現代漢語翻譯】若使用『竟』字，則沒有這個妨礙。下文指的是《義鈔》，即上卷髮戒時的章節。那裡也採用了『竟』字。文義並非廣泛尋對就能明白。

《四分律行事鈔資持記》上一下

《四分律行事鈔資持記》上二

釋結界篇

『結』是指通過白二羯磨（一種佛教儀式）來限制範圍，即能夠被施加的法界（佛教宇宙觀中的一個概念）。『界』是指分隔彼此，即所施加的處所。《疏》中說：『施加法時，要根據處所來排除侷限。』因此稱為『界』。《律》中說：『界，就是作羯磨，唱說限制。』另外，《了論疏》解釋本音『四摩』，這裡譯為『別住』，意思是說，這個住處作法與其他的住處不相通，各自不請求同意，所以得名。『方』也可以訓為『法』。連綿成語，即下文的四門，作為後世的依據，都稱為『方法』。然而，題目中的『界』字，如果從最初的結界來看，似乎是通於自然的。現在根據結界完成的情況來看，就是作法。作法有三種：僧、衣、食。現在主要說明僧，其餘兩種在後面說明。僧又分為三種：大、小及場。大小各三種，總共有七種。應該這樣理解。敘述意圖的第一個科判『元始』，是推究制定法的根本原因。『秉法』，是說明設立界的所為。然而，律是假借因緣而興起的，雖然因為布薩（佛教儀式）而起，但從制定的意義上來說，實際上是貫通各種事務的。《疏》中說：『結界是大眾共同的根本，必須通和。』其餘的法，大眾共同的，並非都是因為後來才興起的。由此可知，除了結界之外，一切羯磨（佛教儀式）都依據法地。下一個科判解釋上面兩句，闡發下面的制定意圖。首先敘述羯磨。僧以和合為意義，和合只在心中，不通過言語就無法顯現。所以必須通過聲教來表示僧眾的情意。人和法二者相同，如同水乳交融，沒有分別。所以說是綱要。受戒、說法、治理、勸諫，僧綱既然舉起，佛法就可以儲存。匡正救助的功用也來自於羯磨。如果根據住持來說，實際上是貫通三個時期的。現在說『像運』，是通用於滅后。『於此』，就是指羯磨。上面兩句舉出三寶（佛、法、僧）來彰顯功德，下面兩句根據時間來顯示功用。『理宜』下面說明和同。因為法既然高勝，人必定齊心遵從。『十方』，姑且根據閻浮提（佛教中的一個世界）來說。『許』，就是使。

【English Translation】 If the word 『jing』 (竟, meaning 『completely』 or 『finally』) is used, there is no such obstacle. The following refers to 『Yi Chao』 (義鈔, Commentary on the Meaning), specifically the section on the timing of giving precepts in the first volume. It also uses the word 『jing』. The meaning is not easily understood through extensive searching and comparison.

The Upper Part One of 『Zi Chi Ji』 (資持記, Records of Support) on 『Si Fen Lu Xing Shi Chao』 (四分律行事鈔, The Four-Part Vinaya Matters Commentary)

The Upper Part Two of 『Zi Chi Ji』 on 『Si Fen Lu Xing Shi Chao』

Explanation of the Chapter on Establishing Boundaries (Jie Jie 結界)

『Jie』 (結, boundary) refers to the limitation through 『Bai Er』 Karma (白二羯磨, a type of Buddhist ritual), which is the Dharma realm (法界, the Buddhist cosmological concept) that can be applied. 『Jie』 (界, boundary) refers to separating this from that, which is the place where it is applied. The 『Commentary』 says: 『When applying the Dharma, one must exclude limitations based on the place.』 Therefore, it is called 『Jie』. The 『Vinaya』 says: 『Jie is the performance of Karma, proclaiming the restrictions.』 Furthermore, 『Liao Lun Shu』 (了論疏, Commentary on Understanding the Treatise) explains the original sound 『Si Mo』 (四摩), which is translated here as 『Bie Zhu』 (別住, separate dwelling), meaning that the practice in this dwelling is not interconnected with other dwellings, and they do not request consent from each other, hence the name. 『Fang』 (方, direction) can also be interpreted as 『Dharma』. Connected as a phrase, it means that the four doors below serve as the basis for future generations, all called 『Fang Fa』 (方法, method). However, the word 『Jie』 (界, boundary) in the title, if viewed from the initial establishment of the boundary, seems to be connected to nature. Now, based on the completion of the boundary, it is the performance of Dharma. There are three types of performance: Sangha (僧, monastic community), clothing, and food. Now, the main focus is on the Sangha, and the other two will be explained later. The Sangha is further divided into three types: large, small, and field. The large and small each have three types, totaling seven types. This should be understood. The first section of the introduction, 『Yuan Shi』 (元始, origin), explores the fundamental cause of establishing the Dharma. 『Bing Fa』 (秉法, upholding the Dharma), explains the purpose of establishing the boundary. However, the Vinaya arises from conditions, and although it originates from 『Bu Sa』 (布薩, a Buddhist ritual), from the perspective of the intention of the regulations, it actually permeates various affairs. The 『Commentary』 says: 『Establishing boundaries is the foundation of the Sangha's commonality, and it must be harmonious.』 The remaining Dharmas, which are common to the Sangha, are not all caused by later developments. From this, it can be known that, except for establishing boundaries, all Karmas are based on the Dharma ground. The next section explains the above two sentences, elaborating on the intention of the regulations below. First, it describes Karma. The Sangha takes harmony as its meaning, and harmony is only in the mind, and cannot be manifested without words. Therefore, it is necessary to express the feelings of the Sangha through teachings. People and Dharma are the same, like water and milk, without distinction. Therefore, it is said to be the outline. Receiving precepts, explaining the Dharma, governing, and advising, once the Sangha's discipline is established, the Buddha's Dharma can be preserved. The merit of rectifying and saving also comes from Karma. If based on abiding, it actually permeates the three periods. Now, saying 『Xiang Yun』 (像運, the era of semblance Dharma), it is commonly used after extinction. 『Yu Ci』 (於此, in this), refers to Karma. The above two sentences cite the Three Jewels (佛, Dharma, Sangha) to highlight merit, and the following two sentences show the function based on time. 『Li Yi』 (理宜, it is reasonable) below explains harmony. Because the Dharma is so superior, people must follow it with one heart. 『Shi Fang』 (十方, ten directions), is tentatively based on 『Yan Fu Ti』 (閻浮提, Jambudvipa, one of the worlds in Buddhism). 『Xu』 (許, allow), is to make.

也。發起緣中分二。初二句明境廣。剡浮閻浮贍部皆音轉也。方誌譯為輪王居處(以四輪王咸居此故金輪統四。銀輪除北。銅除西北。鐵除東西北)。又加提者釋迦譜云。翻為洲也。水中可居曰洲今在須彌山南大海中。故彌大也。亙廣也。俱舍云三邊各廣二千逾繕那(一逾繕那十六里。三面各三萬二千里)。南邊廣三逾繕那半(五十六里週迴。共九萬六千五十六里)。人面像焉(增輝云。此據五天四至而已。準住法圖贊三邊各二十八萬里。南邊中有八萬里。至南漸狹週迴可有百萬里)。每下敘制緣有三。上明眾法難成。下明自行有損。要字平呼約也。克遂也。說戒犍度云。爾時諸比丘聞佛聽諸比丘詣羅閱城說戒。在諸方聞者來集疲極。比丘白佛。自今已去隨處結界等。立教中初二句明開許。頓極者總上二緣。作法分隔示結法也。同界崇遵明制約也。同遵羯磨別眾不成。功成即自業無廢。事逐謂眾法易成。此彰益也。下句總結。又翻上釋者。局結反上通集。作法反上自然。同界反上十方。功成事遂反上二損。標列四章前二明結時緣法。后二辨結已是非。標簡中攝衣攝食所以列者同界攝故。指本篇者各從其類故。注羯磨云。衣界者攝衣以屬人。令無離宿罪。食界者攝食以障僧。令無宿煮罪。僧界者攝人以同處。令無別眾罪

【現代漢語翻譯】現代漢語譯本也。發起緣中分二。初二句明境廣。剡浮(剡浮：地名)閻浮(閻浮：樹名)贍部(贍部：地名)皆音轉也。方誌譯為輪王居處(以四輪王咸居此故金輪統四。銀輪除北。銅除西北。鐵除東西北)。又加提者釋迦譜云。翻為洲也。水中可居曰洲今在須彌山南大海中。故彌大也。亙廣也。俱舍云三邊各廣二千逾繕那(一逾繕那十六里。三面各三萬二千里)。南邊廣三逾繕那半(五十六里週迴。共九萬六千五十六里)。人面像焉(增輝云。此據五天四至而已。準住法圖贊三邊各二十八萬里。南邊中有八萬里。至南漸狹週迴可有百萬里)。每下敘制緣有三。上明眾法難成。下明自行有損。要字平呼約也。克遂也。說戒犍度云。爾時諸比丘聞佛聽諸比丘詣羅閱城說戒。在諸方聞者來集疲極。比丘白佛。自今已去隨處結界等。立教中初二句明開許。頓極者總上二緣。作法分隔示結法也。同界崇遵明制約也。同遵羯磨別眾不成。功成即自業無廢。事逐謂眾法易成。此彰益也。下句總結。又翻上釋者。局結反上通集。作法反上自然。同界反上十方。功成事遂反上二損。標列四章前二明結時緣法。后二辨結已是非。標簡中攝衣攝食所以列者同界攝故。指本篇者各從其類故。注羯磨云。衣界者攝衣以屬人。令無離宿罪。食界者攝食以障僧。令無宿煮罪。僧界者攝人以同處。令無別眾罪

【English Translation】 English version Also. In the cause of initiation, there are two parts. The first two sentences explain the breadth of the realm. 'Yanzhou (Yanzhou: place name), Jambudvipa (Jambudvipa: tree name), and Jambudvipa (Jambudvipa: place name)' are all transliterations. Local chronicles translate it as the residence of the Wheel-Turning King (because the four Wheel-Turning Kings all reside here, the Golden Wheel governs the four, the Silver Wheel excludes the north, the Bronze excludes the northwest, and the Iron excludes the east, west, and north). 'Jia Ti' is also mentioned in the Shakya genealogy, translated as 'continent'. A place habitable in water is called a continent, now located in the great sea south of Mount Sumeru. Therefore, it is vast. 'Geng' means broad. The Kosa says that each of the three sides is two thousand Yojana wide (one Yojana is sixteen miles, and each of the three sides is thirty-two thousand miles). The south side is three and a half Yojana wide (fifty-six miles in circumference, totaling ninety-six thousand and fifty-six miles). It resembles a human face (Zeng Hui says that this is based on the five heavens and four extremes. According to the Zhufa Tuzan, each of the three sides is two hundred and eighty thousand miles, and the middle of the south side is eighty thousand miles. It gradually narrows to the south, and the circumference may be one million miles). Each subsequent description of the reasons for the rules has three aspects. The first explains the difficulty of accomplishing collective practices. The second explains the harm of individual practice. The word 'yao' is pronounced flatly and means 'approximately'. 'Ke sui' means 'to accomplish'. The Vinaya Khandhaka says, 'At that time, the bhikkhus heard that the Buddha allowed the bhikkhus to go to Rajagriha to recite the precepts. Those who heard from all directions gathered, exhausted. The bhikkhus reported to the Buddha, 'From now on, establish boundaries everywhere, etc.' In the establishment of the teachings, the first two sentences explain the permission. 'Dun ji' summarizes the above two reasons. 'Making a method to separate' shows the method of establishing boundaries. 'Respecting the same boundary' clarifies the restrictions. 'Following the same Karma, a separate assembly cannot be formed.' 'Accomplishing merit means one's own karma is not wasted.' 'Following the matter' means collective practices are easily accomplished. This highlights the benefit. The following sentence summarizes. Another interpretation of the above explanation is that 'local establishment' is the opposite of 'universal gathering'. 'Making a method' is the opposite of 'natural'. 'Same boundary' is the opposite of 'ten directions'. 'Accomplishing merit and following the matter' is the opposite of the two harms above. Listing the four chapters, the first two explain the causal conditions for establishing boundaries, and the latter two distinguish between right and wrong after establishing boundaries. Among the listed items, 'gathering robes' and 'gathering food' are listed because they are gathered within the same boundary. 'Referring to this chapter' means each follows its own category. The commentary on the Karma says, 'The robe boundary gathers robes to belong to people, preventing the sin of leaving overnight. The food boundary gathers food to obstruct the Sangha, preventing the sin of cooking overnight. The Sangha boundary gathers people to be in the same place, preventing the sin of a separate assembly.'

。此三分相宗旨甚明。自然中初明統通自然。即上剡浮一集。空即蘭若有即聚落。水即水界陸即道行。四種攝處相無不盡。未分已前通為一集。後下明六相自然。即初開也。初三句敘緣開。隨境即上四處。分限即界量。人下釋名。不假造作。故曰任運。言界起者但是隨身到處即有界限。非謂有法生起也。約下指量可知。作法中二初敘自然。上二句通標。設下別釋有二。初四句明展縮有妨。教文定者六相分齊也。用不可者界限與處不相稱。故舍非制者不依六相。無教開故下二句明不勝羯磨。法既尊特。常地莫行。如持秘咒必結壇場。羯磨咒術其類頗同。故下次明作法界。初敘開結。此即第二開也。開已復開。故云曲順。楷式定者開中制也。任下顯益。上一句反上初患。下四句反上次患。問至此凡幾開耶。答初明統通即本制也(律中令結說戒堂。猶是統通一界即同本制)。次分六相。即初開也。復令局結第二開也。又作法中復有二開。數集結場難事結小。若望法食二同法同食別二種大界。亦是第開。然莫非大界。故所不論。已上凡經四開。文中宛爾古多妄解。故須辨示。問六相自然開秉羯磨否。答此無明說以義定之。若準八年已興羯磨受具。十二年後令弟子說廣。由此始立結界。驗知。未結已行羯磨。標指戒堂。亦在自然

【現代漢語翻譯】現代漢語譯本這三分相（三種表相）的宗旨非常明確。在自然狀態中，首先闡明統攝貫通的自然之理，即如同上剡浮（Urdhva Srotas，上流，佛教術語，指斷除欲界煩惱，證得色界禪定者）彙集為一。空，即指蘭若（Aranya，寂靜處，指遠離塵囂的修行場所）；有，即指聚落（居住地）。水，即指水界（水的範圍）；陸，即指道行（修行的道路）。四種攝處（四種攝取心的方法）的表相無不完備。在未分割之前，統稱為一集。之後闡明六相（六種表相）的自然之理，即最初的開顯。最初的三句敘述因緣的開顯，隨順境界，即指上面的四處。分限，即指界量（範圍的衡量）。『人下釋名』（人之後解釋名稱），指不假造作，所以說是任運（自然而然）。說到界限的產生，只是隨身所到之處就有界限，並非說有法（事物）生起。『約下指量可知』（根據下面的指示衡量就可以知道）。作法中二（在作法中分為兩個部分），首先敘述自然。上面的兩句是總標。『設下別釋有二』（假設下面分別解釋有兩個部分），最初的四句闡明展縮（伸展和收縮）有妨礙。教文定者（教義條文規定），指六相的區分。『用不可者』（不能用），指界限與處所不相稱。『故舍非制者』（所以捨棄不合規矩的），指不依據六相。『無教開故下二句明不勝羯磨』（沒有教義開許，所以下面的兩句說明不能勝過羯磨（Karma，業））。法既然尊貴特殊，不能在平常的地方進行。如同持誦秘密咒語必須結壇場一樣。羯磨（Karma，業）和咒術，其類別頗為相似。所以下面闡明作法界（通過儀式設定的界限）。首先敘述開結（開啟和結束）。這即是第二次的開顯。開啟之後又開啟，所以說是曲順（委婉順從）。『楷式定者』（模式確定），指開啟中的規定。『任下顯益』（任憑下面顯示利益）。上面一句是反駁最初的憂患，下面的四句是反駁上次的憂患。問：到這裡總共有幾次開顯？答：最初闡明統攝貫通，即是根本的規定（律中命令結說戒堂，仍然是統攝貫通一界，即同根本的規定）。其次是劃分六相，即是最初的開顯。再次命令區域性結界，是第二次的開顯。又在作法中又有兩次開顯，少數人聚集結界，難事結小界。如果望法食（望日的齋食），兩種同法同食的別界，也是開顯。然而沒有不是大界的，所以不討論。以上總共有四次開顯。文中宛然，古人多有妄解，所以必須辨明指示。問：六相自然開顯是否秉持羯磨（Karma，業）？答：這裡沒有明確說明，但可以根據義理來確定。如果按照八年已經興起羯磨（Karma，業）受具足戒，十二年後命令弟子廣泛宣說。由此開始設立結界。驗證得知，未結界已經進行羯磨（Karma，業），標指戒堂，也在自然之列。

【English Translation】 English version The purpose of these three aspects (three appearances) is very clear. In the state of nature, it first clarifies the principle of unifying and connecting nature, which is like the Urdhva Srotas (upstream, a Buddhist term referring to those who have cut off the desires of the desire realm and attained the samadhi of the form realm) gathering into one. Emptiness refers to Aranya (a quiet place, referring to a place of practice away from the hustle and bustle); existence refers to settlements (residential areas). Water refers to the water boundary; land refers to the path of practice. The appearances of the four ways of gathering (four methods of gathering the mind) are all complete. Before the division, they are collectively referred to as one gathering. Afterwards, it clarifies the nature of the six aspects (six appearances), which is the initial manifestation. The first three sentences describe the manifestation of conditions, following the realm, which refers to the four places above. Division refers to the measurement of boundaries. 'Ren Xia Shi Ming' (explaining the name after the person) means not artificial, so it is said to be spontaneous. Speaking of the origin of boundaries, it is only that there are boundaries wherever you go, not that there is Dharma (things) arising. 'Yue Xia Zhi Liang Ke Zhi' (you can know by measuring according to the instructions below). In the two parts of the ritual (divided into two parts in the ritual), the first part describes nature. The above two sentences are the general standard. 'She Xia Bie Shi You Er' (suppose there are two parts to explain separately below), the first four sentences clarify that expansion and contraction are obstructive. The one who sets the teaching text refers to the distinction of the six aspects. 'Yong Bu Ke Zhe' (those who cannot use) means that the boundary does not match the place. 'Gu She Fei Zhi Zhe' (so those who abandon the non-compliance) means not based on the six aspects. 'Wu Jiao Kai Gu Xia Er Ju Ming Bu Sheng Karma' (there is no teaching to allow it, so the following two sentences explain that it cannot overcome Karma). Since the Dharma is noble and special, it cannot be carried out in ordinary places. It is like having to build an altar when chanting secret mantras. Karma and spells are quite similar in their categories. So below it clarifies the Dharma boundary (the boundary set through rituals). First describe the opening and closing. This is the second manifestation. After opening, it opens again, so it is said to be euphemistically compliant. 'Kai Shi Ding Zhe' (the model is determined) refers to the regulations in the opening. 'Ren Xia Xian Yi' (let the following show the benefits). The sentence above refutes the initial worry, and the four sentences below refute the last worry. Question: How many manifestations are there in total here? Answer: The initial explanation of unification and connection is the fundamental regulation (the order in the precepts to build a precept hall is still the unification and connection of a boundary, which is the same as the fundamental regulation). The second is to divide the six aspects, which is the initial manifestation. The second order to partially set the boundary is the second manifestation. There are also two manifestations in the ritual, a small number of people gather to set the boundary, and difficult things set a small boundary. If you look forward to the Dharma food (the vegetarian food on the day of hope), the other boundaries of the two kinds of Dharma and food are also manifestations. However, there is no one that is not a big boundary, so it is not discussed. There are a total of four manifestations above. The text is clear, and the ancients have many false interpretations, so it must be clarified and indicated. Question: Does the natural manifestation of the six aspects adhere to Karma? Answer: There is no clear explanation here, but it can be determined according to the meaning. If according to the eight years, Karma has already risen to receive the full precepts, and after twelve years, the disciples are ordered to preach widely. From this, the establishment of the boundary began. Verification shows that Karma has been carried out before the boundary is set, and the precept hall is marked, which is also in the natural category.

。地部所計自然地中得成受戒。亦由此耳。若爾那云地弱不勝。答由在自然不勝。故結。或可約開已為言。疏云。一開已后凡有作業非界。不成故制崇和益在斯矣。先開後製也。若不爾者六相自然開之。何用豈可一向作對念耶。又僧祇七樹異眾兩頭。豈唯結界。問今時有結說戒堂者何耶。答此迷教也。結戒堂法由未開別結。通一自然僧集難準。故令指處。局結才興戒堂即廢。況戒堂之法但是標指。至論僧集還依自然。全非結界安得妄行。又有錯引初制大界羯磨為戒堂者。謬復甚矣。然今末世知法者希。同住百千來無數十。若令盡集事必無成。必欲別結一處用擬行法。可準圍輪之例。須加大界羯磨。若據說恣本制通集。然律明布薩。場上有僧。得罪得成雖乖制意且圖成法。況愚徒不集事等難緣。判罪酌情義非咎失。大界中標云法食二同者準注羯磨合云人法。彼云。界有三種。謂人法二同(同一住處同一說戒)。法食二同。法同食別(此二如后)。傳寫之誤無別所以(昔云僧所常行以第一。法食二同含后二非也。后二下文自列)。示里數中初引四分說戒中文。同說戒者謂法同界也。不受欲者宿欲不成也。強百里者約日定程。未可指的故云強也。此則為下會歸之張本。次母論中彼名晝相應法。故云一日往還。據此猶狹四分(

【現代漢語翻譯】現代漢語譯本地神所計算的自然地中能夠成就受戒，也是因為這個原因。如果這樣，為什麼說地弱不能勝任呢？回答說，因為是在自然地中所以不能勝任，因此需要結界。或者可以就開許和制止來說。疏中說：『一旦開許之後，凡是有作業不是在界內，就不能成就，所以制定崇和益就在這裡了。』這是先開許後製止。如果不是這樣，六相自然開許，何必使用？難道可以一概當作對立的念頭嗎？又，《僧祇律》中說七棵樹分隔大眾兩頭，難道僅僅是結界嗎？問：現在有時有人結說戒堂，這是為什麼呢？答：這是迷惑于教法。結戒堂的方法是因為還沒有開許別結，通常自然僧眾聚集難以確定，所以令人指定處所。區域性結界才興起，戒堂就廢棄了。況且戒堂的方法只是標示指引，說到僧眾聚集還是依據自然。完全不是結界，怎麼可以妄行呢？還有人錯誤地引用最初制定的大界羯磨作為戒堂，錯誤就更大了。然而現在末世，懂得教法的人很少，同住的僧人成百上千，如果讓他們全部聚集，事情必定無法完成。如果一定要另外結一處地方用來準備行法，可以參照圍輪的例子，必須加上大界羯磨。如果按照佛制本來的規定，應該允許大家聚集。然而律中明確說明，布薩的場地上有僧人，得罪或者成就，雖然不符合佛制本意，但姑且圖個成就法事。況且愚笨的徒弟不聚集，事情就像遇到困難的因緣一樣。判罪時酌情處理，在道義上沒有過失。大界中標明『法食二同』，按照註釋，羯磨應該說『人法』。那裡說：『界有三種，所謂人法二同（同一住處同一說戒），法食二同，法同食別（這兩種如下）。』這是傳抄的錯誤，沒有別的意思（以前說僧眾經常行持以第一種，法食二同包含后兩種，不是這樣的。后兩種下文自己列出）。在顯示里數中，最初引用《四分律》說戒文中的話，『同說戒者』是指法同界。『不受欲者』是指宿欲不成。『強百里者』是按照日期確定路程，不能明確指定，所以說『強』。這是為下文會歸作鋪墊。其次，《母論》中，那裡叫做晝相應法，所以說『一日往還』。根據這個說法，比《四分律》還要狹窄。

【English Translation】 English version The accomplishment of receiving precepts in the natural ground calculated by the earth deity is also due to this reason. If so, why is it said that the ground is weak and cannot bear it? The answer is that because it is in the natural ground, it cannot bear it, therefore a boundary needs to be established. Or it can be discussed in terms of permission and prohibition. The commentary says: 'Once permission has been granted, any activity that is not within the boundary cannot be accomplished, so the establishment of respect and benefit lies here.' This is first permission and then prohibition. If it is not like this, the six characteristics are naturally permitted, why use it? Can it be regarded as an opposing thought? Also, in the Saṃghika Vinaya, it is said that seven trees separate the two ends of the assembly, is it merely establishing a boundary? Question: Why do some people now establish a precept-recitation hall? Answer: This is confusion about the Dharma. The method of establishing a precept-recitation hall is because separate establishment has not yet been permitted, and it is usually difficult to determine the gathering of the natural saṃgha, so people are instructed to designate a place. The partial establishment of a boundary has just arisen, and the precept-recitation hall is abandoned. Moreover, the method of the precept-recitation hall is only a signpost, and when it comes to the gathering of the saṃgha, it still relies on nature. It is not at all an establishment of a boundary, how can it be done recklessly? There are also those who mistakenly cite the initial establishment of the great boundary karma as a precept-recitation hall, the error is even greater. However, in this degenerate age, few people understand the Dharma, and there are hundreds or thousands of monks living together. If they are all gathered, things will definitely not be accomplished. If you must establish another place to prepare for the practice, you can refer to the example of the surrounding wheel, and you must add the great boundary karma. If according to the original regulations of the Buddha, everyone should be allowed to gather. However, the Vinaya clearly states that there are monks in the place of Poṣadha (Uposatha), whether they commit offenses or accomplish something, although it does not conform to the original intention of the Buddha, let's just try to accomplish the Dharma practice. Moreover, foolish disciples do not gather, and things are like encountering difficult conditions. When judging crimes, deal with them according to the circumstances, and there is no fault in morality. The great boundary indicates 'Dharma and food are the same', according to the commentary, the karma should say 'person and Dharma'. It says there: 'There are three types of boundaries, namely, person and Dharma are the same (same residence and same precept recitation), Dharma and food are the same, Dharma is the same and food is different (these two are as follows).' This is a copying error, there is no other meaning (it used to be said that the saṃgha often practices the first type, Dharma and food are the same, including the latter two, which is not the case. The latter two are listed in the following text). In showing the number of li (Chinese mile), the initial quote from the Dharmaguptaka Vinaya precept-recitation text, 'those who recite the precepts together' refers to Dharma and boundary being the same. 'Those who do not receive desire' refers to the desire of the previous night not being accomplished. 'Strong hundred li' is to determine the journey according to the date, and it cannot be clearly specified, so it is said 'strong'. This is to pave the way for the convergence in the following text. Secondly, in the Matrika, it is called the Dharma corresponding to the day, so it is said 'returning in one day'. According to this statement, it is narrower than the Dharmaguptaka Vinaya.

舊解。同律一日往一日還非也)。雖下雙結。上云百里乃義準耳。明由旬中初引四部量同。如五分云。時有結無邊界者。佛制極遠應三由旬。合角者方維量等也。次引智論示由旬不同。初列三品。此下釋所以平垣則延之令長。險阻則折之令促。疏云。由旬乃是中梵量名。正名逾繕那。此無正翻。乃是輪王巡狩之停舍。猶此古亭。豈局裡數大分為言。四十里也。相傳為定(此與俱舍不同)。四分衣法下彼說。諸釋種能遠射。或有一由旬中的。或七十里乃至三十里中的者。由旬既列七十里上。故云準有等。此下準論決律。定判中初句總會諸部。次句別考本宗。並如上引。應下定里數。以下取由旬。則本部他宗同歸一致。尼界中初明常途量。一拘盧者準前道行。多論拘盧定取二里。尼鈔注云。義準五里五字應設以雜寶藏則五里。故疏云。以恐遠險易陵辱也。必下二明難開量。則同大僧。彼因王賊等難。故開寬結隨意。往避不出界故。戒場中先引開緣數字入呼。眾起即羯磨僧事。四位僧中略舉初后。中二大同。善下示量。以二十人僧通行一切眾法更兼所為。故容二十十人。減則不周故所不許。此據一眾為言。必兼二眾。須容四十一人。問二界立量同異云何。答大界制廣。狹則不拘。場界制狹。廣則無在。所以然者大界更廣不免

【現代漢語翻譯】舊解（對舊有解釋的評論。認為按照律藏，一天往返的路程不應該這樣計算）。雖然下面總結說要雙重結界，但上面說百里只是一個大致的標準。明確指出，由旬的計算首先要參考四部的度量標準。例如，《五分律》中說，有時結界沒有明確的邊界，佛陀規定最遠的距離應該是三由旬。合角是指四方的邊長相等。接下來引用《智度論》來說明由旬的長度不同。首先列出三種不同的由旬。下面解釋說，平坦的地方就延伸得長一些，險峻的地方就縮短一些。《疏》中說，由旬是中印度的度量單位名稱，正確的名稱是逾繕那（Yojana），這裡沒有正確的翻譯。這是輪王巡視時停留的地方，就像古代的驛站一樣。難道侷限於里數嗎？大概來說，四十里。相傳是確定的（這與《俱舍論》不同）。《四分律》的衣法中說，釋迦族的善射者，有的能射中一由旬，有的能射中七十里，甚至三十里。由旬既然列出了七十里以上，所以說大概有這樣的標準。下面根據《論》來判定《律》，確定判決的標準。開始的句子總括了各個律部的說法，第二句分別考察了本宗的說法，都如上面所引用的。『應下』確定里數。以下采用由旬，那麼本部和他宗的說法就達成了一致。《尼界》中首先說明通常的度量標準。一拘盧（Krosa）按照之前的道路計算。《多論》中拘盧確定為二里。《尼鈔》註釋說，大概是五里，『五』字應該用『以雜寶藏』則五里。所以《疏》中說，因為恐怕路途遙遠險峻容易被侵犯。『必下』第二點說明難以開墾的地方的度量標準，與大僧相同。因為有國王、盜賊等災難，所以可以放寬結界的範圍，隨意一些，爲了躲避災難不出界。戒場中先引用開緣的數字進入呼喚，大眾起來就是羯磨（Karma）僧事。四位僧中略舉了最初和最後，中間的兩種情況大同小異。『善下』說明度量標準。以二十人的僧團通行一切眾法，再加上所要做的事情，所以容納二十人。減少了就不夠用，所以不允許。這是根據一個僧團來說的。如果兼顧兩個僧團，就需要容納四十一人。問：大界和場界設立的標準有什麼相同和不同？答：大界的規定寬廣，狹窄的就不拘泥。場界的規定狹窄，寬廣的就沒有限制。之所以這樣，是因為大界更寬廣，不可避免地...

【English Translation】 Old Interpretation (Comments on previous interpretations, arguing that according to the Vinaya, the distance traveled in a day's round trip should not be calculated this way). Although the conclusion below mentions a double boundary, the statement above that 'a hundred li' is just a general standard. It clearly points out that the calculation of a Yojana (Yojana) should first refer to the measurement standards of the four Vinayas. For example, the Five-Part Vinaya states that sometimes the boundary is not clearly defined, and the Buddha stipulated that the farthest distance should be three Yojanas. 'Joining corners' refers to equal side lengths on all four sides. Next, it quotes the Mahaprajnaparamita Shastra to illustrate that the length of a Yojana varies. It first lists three types of Yojanas. The following explains that flat areas should be extended longer, while steep areas should be shortened. The Commentary states that Yojana is the name of a measurement unit in Central India, the correct name being Yojanā. There is no accurate translation here. This is the place where the Wheel-Turning King stopped during his inspection, just like the ancient post stations. How could it be limited to li? Generally speaking, it is forty li. It is traditionally considered fixed (this differs from the Abhidharmakosha). The clothing rules in the Four-Part Vinaya state that the Shakya clan's skilled archers could sometimes hit a target one Yojana away, sometimes seventy li, or even thirty li. Since Yojana is listed as being above seventy li, it is said that there is probably such a standard. Below, based on the Shastra, the Vinaya is judged, and the standard for determining the judgment is established. The beginning sentence summarizes the statements of various Vinayas, and the second sentence separately examines the statements of the original sect, all as quoted above. 'Below' determines the number of li. From below, using Yojana, the statements of this sect and other sects reach a consensus. The Bhikkhuni Boundary first explains the usual measurement standard. One Krosa (Krosa) is calculated according to the previous road. In the Many Vinayas, Krosa is determined to be two li. The Bhikkhuni Commentary notes that it is probably five li, the word 'five' should be 'using mixed treasures' then five li. Therefore, the Commentary says, because it is feared that the road is far and dangerous and easily violated. 'Below' the second point explains the measurement standard for difficult-to-cultivate areas, which is the same as the Mahasangha. Because there are disasters such as kings and thieves, the scope of the boundary can be relaxed and arbitrary, in order to avoid disasters without leaving the boundary. In the ordination platform, the numbers of the opening cause are first cited to enter the call, and when the public rises, it is Karma (Karma) monastic affairs. Among the four positions of the Sangha, the first and last are briefly mentioned, and the two middle situations are largely the same. 'Below' shows the measurement standard. A Sangha of twenty people can pass all the Dharma methods, plus what needs to be done, so it can accommodate twenty people. If it is reduced, it will not be enough, so it is not allowed. This is based on one Sangha. If two Sanghas are taken into account, it needs to accommodate forty-one people. Question: What are the similarities and differences between the standards for establishing the Great Boundary and the Field Boundary? Answer: The regulations for the Great Boundary are broad, and narrow ones are not restricted. The regulations for the Field Boundary are narrow, and broad ones are unrestricted. The reason for this is that the Great Boundary is wider, inevitably...

奔馳之勞。場界更狹行法有所不足。故壇經中烏仗那壇縱廣二百餘步。疏云。律中壇上相覓不見。故可知矣。三小界初科先敘本緣。難事者心不同也。恐廢者示權意也。並下定量。列示中三。初受戒中前出古解結戒場。法亦名小界。故得準之。彼計問難安立並須界內。獨此一種須立外相。今下直示正義。指斥如后。文義並見次科。下列說恣直坐圓坐。此亦循古。一往分之。義必無在。釋無外中初句牒前。由下正釋。初示義。故下引文。即說戒小界羯磨緣也。若下復約制解以彰不立。疏云。不應不解而去。顯無外相。起必迷方。不下顯前須立。依位解者即三法界。大界標中先結場者此言合在有場法中。當時有執昔見。故預點之。出緣成中料簡一科義是稱量。第二即陳本意。若約唱相合須在後。今望豎標故當次列。第三即攝能秉五緣。義兼托界。是則三科總含八緣。問答二種見正加中。初問村者即是俗舍。西竺僧坊多有俗住。此土或容暫止。或復界寬恐疑故問。答中初引五分。既請布薩必先結界。此文乃是全在俗舍。類顯僧界有村不妨。次引婆論明文。通結聚落即村名通大小。今取男女所居。下至一家即名聚落。后引四分即攝衣文。疏云。四分明文除村村外。明知。攝僧不簡村也(有引法食二同文者非。彼明界相耳)。村

取者升本作取村。或云寫誤。合作聚字。次問中律雖明約理非全閉。故此決之。答中引律者彼因比丘隔河。結界十五日欲往說戒。而不能度故佛制之。除船橋者此明開也。橋樑事一物有大小。若駛流者此明制也。駛疾也。必下準理決通。語略船字。雖是疾流但令可度不障來集。故判理得。下引尼律轉證。無橋得結不疑。即僧殘中獨度河戒。彼云。但使褰衣度水。乃至界內亦犯故云通也。三問恐二界相接。又欲顯示標量故也。答中初從古定量。次準論示通。初明大者山即一標。東西共用即為兩相。又下明小。二繩者如兩寺相鄰。一欲結界而鄰僧作難。故開此法。先於本處隨地安相。以繩圍繞引繩遠去。但使彼僧在自然外(不必蘭若非同三小)。至彼先安相。已復以繩圍僧集於中。循繩唱相。兩處繩圍故名二繩。中間一繩左右兩邊即為兩相。準下正決。大墻準山。可分準繩。上云一肘雖不顯破然準論文頗彰彼局。疏云。相去一肘無有正文。約同二繩得分。便罷是也。四問中物有多別。須定內外。答中初明圓物通內外。先明內者如傍地閬直穿諸柱。不勞循外。舊云。生樹穿中容生長。故見穿柱者反乃嗤笑。且問中通問石木。木可云生。石寧有長。必有圓石穿中得否。文中但云令界相正耳。請細詳之勿事粗魯。或下明循外。若

【現代漢語翻譯】現代漢語譯本：『取者升本作取村。或云寫誤。合作聚字。』這句話可能是說，『取者升本』這個版本中寫的是『取村』，有人認為是筆誤，應該寫作『聚字』。接下來問到，雖然《中律》中明確規定，但從情理上來說並非完全封閉，所以在此進行決斷。回答中引用律條，是因為有比丘（Bhikkhu，佛教出家男眾）隔著河流，結界（Sima，佛教用語，指劃定區域）后十五天想要去誦戒（recitation of precepts），但無法渡河，所以佛陀（Buddha）制定了可以乘船或橋樑的規定。『除船橋者此明開也』，這句話說明這是開許的情況。橋樑這件事，事物有大小之分。『若駛流者此明制也』，這句話說明這是限制的情況。『駛』是快速的意思。必須根據情理來決斷是否通行。省略了『船』字，雖然水流湍急，但只要可以渡過，不阻礙僧眾前來集會，所以判斷為合乎情理。下面引用《尼律》（Bhikkhuni Vinaya，比丘尼戒律）來進一步證明。『無橋得結不疑』，即僧殘（Sanghadisesa，佛教戒律中的一種罪名）中的『獨度河戒』。那裡說，『但使褰衣度水，乃至界內亦犯』，所以說是通行的情況。第三個問題是，恐怕兩個結界區域相連線，所以想要顯示結界的標誌和範圍。回答中，首先從古代的定量方法入手，然後根據論典來顯示通行的方法。首先說明大的結界標誌，山就是一個標誌，東西兩邊共同使用，就成為兩個結界標誌。『又下明小』，下面說明小的結界標誌。『二繩者』，例如兩個寺廟相鄰，一個寺廟想要結界，而鄰寺的僧眾為難，所以開許這種方法。先在本寺的範圍內，隨意選擇地點安立結界標誌，用繩子圍繞，將繩子拉遠。只要鄰寺的僧眾在自然形成的界限之外（不必是蘭若，與三種小結界不同），到達鄰寺后，先安立結界標誌，然後用繩子圍繞僧眾，大家聚集在中間，沿著繩子唱誦結界標誌。兩處用繩子圍繞，所以稱為『二繩』。中間一根繩子，左右兩邊就是兩個結界標誌。根據下面的內容進行正確的決斷，大的墻壁可以比作山，可以分割的可以比作繩子。上面說『一肘』，雖然沒有明確說破，但根據論典來看，似乎有侷限性。疏文中說，『相去一肘無有正文』，大約與用兩根繩子分割的情況相同，這樣就可以停止爭論了。第四個問題中，物品有很多種，需要確定內外。回答中，首先說明圓形物體貫通內外的情況。先說明內部貫通的情況，例如旁邊的走廊直接穿過柱子，不需要沿著外面走。舊的說法是，『生樹穿中容生長』，所以看到穿過柱子的反而嘲笑。而且問題中同時問到石頭和木頭，木頭可以說生長，石頭怎麼能生長呢？一定是有圓形的石頭可以穿過的情況。文中只是說要使結界標誌端正而已。請仔細思考，不要粗心大意。或者下面說明沿著外部走的情況，如果...

【English Translation】 English version: 『取者升本作取村。或云寫誤。合作聚字。』 This phrase likely means that in the 『取者升本』 version, it is written as 『取村』 (Qu Cun), and some believe it to be a mistake, suggesting it should be written as 『聚字』 (Ju Zi). Next, the question arises that although the 『中律』 (Zhong Lu, the Middle Vinaya) clearly stipulates, it is not entirely closed off in terms of reason, so a decision is made here. The citation of the precepts in the answer is because there were Bhikkhus (Buddhist monks) separated by a river, who, after establishing a Sima (boundary) for fifteen days, wanted to go and recite the precepts, but could not cross the river. Therefore, the Buddha established the rule that boats or bridges could be used. 『除船橋者此明開也』 (Chú chuán qiáo zhě cǐ míng kāi yě), this phrase indicates that this is a case of permission. The matter of bridges, things are divided into large and small. 『若駛流者此明制也』 (Ruò shǐ liú zhě cǐ míng zhì yě), this phrase indicates that this is a case of restriction. 『駛』 (Shǐ) means fast. It is necessary to decide whether to allow passage based on reason. The word 『boat』 is omitted, although the current is rapid, as long as it can be crossed and does not hinder the Sangha (Buddhist monastic community) from gathering, it is judged to be reasonable. The 『尼律』 (Ní Lǜ, Bhikkhuni Vinaya, the monastic code for nuns) is cited below to further prove this. 『無橋得結不疑』 (Wú qiáo dé jié bù yí), that is, the 『獨度河戒』 (dú dù hé jiè, the precept of crossing the river alone) in Sanghadisesa (a type of offense in Buddhist monastic rules). It says there, 『但使褰衣度水，乃至界內亦犯』 (Dàn shǐ qiān yī dù shuǐ, nǎizhì jiè nèi yì fàn), so it is said to be a case of passage. The third question is that there is concern that the two Sima areas may be connected, so it is desired to show the signs and scope of the Sima. In the answer, first, the quantitative method from ancient times is used, and then the method of passage is shown according to the treatises. First, the large Sima sign is explained, the mountain is a sign, and the east and west sides are used together, which becomes two Sima signs. 『又下明小』 (Yòu xià míng xiǎo), the small Sima sign is explained below. 『二繩者』 (Èr shéng zhě), for example, if two temples are adjacent, and one temple wants to establish a Sima, but the monks of the neighboring temple make it difficult, this method is permitted. First, within the scope of the temple, choose a location at will to establish a Sima sign, surround it with a rope, and pull the rope away. As long as the monks of the neighboring temple are outside the naturally formed boundary (not necessarily a 蘭若 (Lán ruò, Aranya, a quiet place for meditation), which is different from the three small Sima), after arriving at the neighboring temple, first establish a Sima sign, then surround the Sangha with a rope, and everyone gathers in the middle, chanting the Sima sign along the rope. The rope is used to surround in two places, so it is called 『二繩』 (Èr shéng, two ropes). One rope in the middle, and the left and right sides are two Sima signs. Make a correct decision based on the following content, a large wall can be compared to a mountain, and what can be divided can be compared to a rope. The above says 『一肘』 (Yī zhǒu, one cubit), although it is not explicitly stated, it seems to have limitations according to the treatises. The commentary says, 『相去一肘無有正文』 (Xiāng qù yī zhǒu wú yǒu zhèngwén), approximately the same as the case of dividing with two ropes, so the dispute can be stopped. In the fourth question, there are many kinds of objects, and it is necessary to determine the inside and outside. In the answer, first, the situation of circular objects penetrating the inside and outside is explained. First, the situation of internal penetration is explained, such as the corridor next to it directly passing through the pillars, without having to follow the outside. The old saying is, 『生樹穿中容生長』 (Shēng shù chuān zhōng róng shēngzhǎng), so those who see through the pillars laugh instead. Moreover, the question also asks about stones and wood, wood can be said to grow, how can stones grow? There must be a case where circular stones can pass through. The text only says that the Sima sign should be upright. Please think carefully and do not be careless. Or the following explains the situation of following the outside, if...

下次明尖斜取外。方者易解文中不言。一分者若角若楞。須分內外東西的指分齊。餘下指例。應下誡審悉非唯唱者。理須合界通知。不下遮濫。今時行事潛錄界相。遣他今誦曾不案行。同住之僧莫知其處。徒相勞擾。法定不成。下云結界如法者少。斯言不虛。五問中標等三相結界宗要。一事有迷眾緣徒設。故須明委。答中先示三種。標即物者。即次科所引四分善見等。相取標畔者內外兩相皆依其畔。體之表者謂方圓曲直。即地獄形也。疏云。標即唱者之所據。相即羯磨之所牒。體即作法之依地。斯文益顯成下示離合。初二句簡標體。標即體者據外唱也。標異體者約內唱也。次一句簡體相。一向不異。臨下誡早辨。第六問律無明斷。世有濫行故此釋之。答中初以義決。文出說戒。既制相接。驗不開重。彼云。時諸比丘二界相接。佛言。不應爾當作標式。彼二界共相錯涉。佛言。不應爾應留中間。今鈔合之耳。若下引例決。即藥法中開凈地文。彼云。諸比丘不知何處是凈地白佛。佛言。若疑先有凈地解已然後結。如篇末備引。故下通結二文。昔人有作行事策者云。凡欲結界恐往世曾結。必須先解。後世相承名解妨疑。不問空有水陸曾結不結。例皆先解。弊風罔世三百餘年。雖英敏間生曾無一悟。況執迷鼓論。於今尚然。有

據此文。故須略釋。直引明據。余廣如別。今言疑者略有二種。一疑先結如非。二疑標相分齊。初中如受戒篇云。羯磨所託必依法界。若作不成后法不就。故須深明界相善達是非。訪問元結是誰。審知無濫方可依準。不然解已更結。戒壇經云。至於結界持護要須是非相顯。若疑若誤舍已重加。豈非敬慎之至也。又下云。先結大界后結戒場不戒后法。故須解之。又五百問云。于中受戒恐無所獲。又受戒中引。僧伽跋摩恐界不如法。駕船江中第。二疑標相者下云。結已即須榜示令後主客俱委無有濫疑。又云。作羯磨比丘死餘人不知界處。佛令舍已更結。又下引治故伽藍不失凈地。若疑應舍已更結。故知。界在等請考諸文足為明據。豈是先不結。處強自生疑。且羯磨所加緣如則法就事須考實。豈得妄施。過濫實多。未可卒敘。必遵聖教。何用浪爭。次明豎標本宗中二。初列相且列八種。今須委引要知出處。初制大界。法雲。當唱方相若空處(如文即蘭若也)。若樹下若山若谷若巖窟若露地(如文無覆處也)。若草𧂐(如文𧂐聚)。若園邊若冢間若水澗若石𧂐若樹杌若荊棘邊若汪水(如文)。若渠側若池若糞聚(如之)。若村若村界(共有十九。文引五相)。重製法中山塹如文(律云。如東方余方亦爾)。若村若城若疆畔(謂

封疆界際也)。若園若林若地若樹若垣墻若神祀舍(共十二種文引前二)。戒場中雲。若安杙(如文)若石若疆畔(三相引一)。三處所出或有同異。對之可見。準下二評量。初二句指漫。何下出意。文中略舉空地。若準疏云。如空處露地草𧂐釘杙。皆非久固不可依承(汪水糞聚荊棘等亦然)。必下明臨事用舍。初通標。或下別示。初明暫用。空謂指空為相。礙謂以物為相。由物相間空處可辨。故曰兩分。必下明久固。準他部者生下善見。他部八種並有份量。在文易解。難者略釋。二曼石準論。曼字從水。謂無楞角也。四中八寸者據量太小。恐有損折。止可暫用。必作久固須選大者。第五三四村者有人。往還必無荒廢。論云。窮路不得(極底路也)。六中四月者三時中舉一時也。久無旱涸相不失。故論又云。水深二尺得作。七中蟻攻土成聚。謂之蟻封。第八自然水者非造作也。論云。若通水入田。或堈盛水皆不得。準下會通。徴證也。城塹等者如上所列。山石澗渠林樹垣墻久固之物。律但通列不明分齊。須論證之。然而論中路江池水亦難準據。針樹蟻封寧為久固。若今行事未可全依。榜示中若據此文合在結后。欲明標相是界所依。傳告後來須存久永。故於相后預而示之。無濫疑者必無榜相容生疑濫。結處生疑。文據彌

【現代漢語翻譯】現代漢語譯本封疆界際也（封疆界際也）。若園若林若地若樹若垣墻若神祀舍（共十二種，文引前二）。戒場中雲：『若安杙（如文），若石若疆畔（三相引一）。』三處所出或有同異，對之可見。準下二評量。初二句指漫，何下出意。文中略舉空地。若準疏云：『如空處露地草𧂐釘杙，皆非久固不可依承（汪水糞聚荊棘等亦然）。』必下明臨事用舍。初通標，或下別示。初明暫用。空謂指空為相，礙謂以物為相。由物相間空處可辨，故曰兩分。必下明久固。準他部者生下善見。他部八種並有份量，在文易解。難者略釋。二曼石準論。曼字從水，謂無楞角也。四中八寸者據量太小，恐有損折，止可暫用。必作久固須選大者。第五三四村者有人往還，必無荒廢。論云：『窮路不得（極底路也）。』六中四月者三時中舉一時也。久無旱涸相不失，故論又云：『水深二尺得作。』七中蟻攻土成聚，謂之蟻封。第八自然水者非造作也。論云：『若通水入田，或堈盛水皆不得。』準下會通。徴證也。城塹等者如上所列。山石澗渠林樹垣墻久固之物，律但通列不明分齊，須論證之。然而論中路江池水亦難準據。針樹蟻封寧為久固。若今行事未可全依。榜示中若據此文合在結后。欲明標相是界所依，傳告後來須存久永。故於相后預而示之，無濫疑者必無榜相容生疑濫。結處生疑，文據彌

【English Translation】 English version Also, boundaries of territories (feng jiang jie ji ye). Such as gardens, forests, land, trees, walls, or shrines (a total of twelve types, the first two cited above). The Vinaya text states: 'If a stake is placed (as described in the text), or a stone, or a boundary marker (one of the three signs cited).' The three locations mentioned may have similarities or differences, which can be seen by comparing them. The following two assessments should be used as a guide. The first two sentences refer to generalities; the following explains the intention. The text briefly mentions open spaces. According to the commentary: 'Such as open spaces, exposed ground, grass, or stakes, none of these are permanent and cannot be relied upon (puddles, manure piles, thorny bushes, etc., are also the same).' The following clarifies the use and abandonment of these in practice. The first part is a general indication, and the following provides specific examples. The first clarifies temporary use. 'Empty' means using emptiness as a sign; 'obstructed' means using objects as a sign. Because objects are interspersed with empty spaces, they can be distinguished, hence the term 'two divisions.' The following clarifies long-term permanence. According to other schools, as stated in the Shan Jian Lu: the eight types in other schools all have measurable quantities and are easily understood in the text. The difficult ones are briefly explained. The second, man stones, are based on the Lun. The character man contains the water radical, meaning without sharp edges. The eight cun in the fourth case are too small in size and may be damaged, so they can only be used temporarily. If they are to be used permanently, larger ones must be selected. In the fifth case, villages with three or four houses have people coming and going, so they will not be abandoned. The Lun states: 'Dead-end roads are not allowed (extremely remote roads).' In the sixth case, 'four months' is one of the three seasons mentioned. If there is no drought for a long time, the sign will not be lost, so the Lun also states: 'Water two chi deep can be used.' In the seventh case, ants attacking the soil to form a mound is called an ant mound. The eighth, natural water, is not man-made. The Lun states: 'If water is channeled into fields or stored in jars, it is not allowed.' The following is a synthesis. These are evidences. City moats, etc., are as listed above. Mountains, rocks, streams, ditches, forests, trees, and walls are permanent objects. The Vinaya only lists them generally without clarifying their divisions, so they must be verified by the Lun. However, roads, rivers, ponds, and water in the Lun are also difficult to determine. Are needle trees and ant mounds truly permanent? If we act according to these now, it may not be entirely reliable. If the notice is based on this text, it should be placed after the conclusion. The intention is to clarify that the sign is what the boundary relies on, and to inform future generations to preserve it permanently. Therefore, it is shown in advance after the sign, so that those without confusion will not have doubts about the sign. Doubts arise at the conclusion, and the text is even more...

顯。界形文略指廣如他。今須引論示其名相。善見五種。一方二圓三鼓形四半月五三角。了論十七種。皆名別住(即界異名)。一長圓(地勢狹長兩頭並圓)。二四角(四方)。三水波(標相屈曲如波浪然)。四一山。五一嵓(隨山嵓形勢即為界畔)。六半月。七自性(即蘭若處隨地分齊)。八圍輪(中間別結多界。外以大界通圍。如鐵圍山繞四天下)。九一門(恐是多界同門)。十方土(隨國邑境界)。十一四廂(週迴有屋中間空露)。十二二繩(如上)。十三比丘尼。十四優婆塞。十五垣墻。十六圓(其地周圓)。十七顛狂。此中一二三六十六五種約其地形。四五七八九十十一十二十五九種就其處所。十三十四十七三種約人別居不論形相。問界形與相同異云何。答若對前文標體相三。此門上科即是其標。次明界形即同前相。尋之可知唱相離過敘由中初舉空有兩處。時所多行。先下誡須預知不容罔冒。外唱中初敘過源。如下出濫相分三。初示彼唱法。正南下二推過濫。此約寺門當垣墻之間。故有內外兩唱之過。如下圖中所示。必若寺門齊墻內外。亦無此患。隨處明之。未必皆爾。故知下三教如法。隨曲唱結後行法時無別眾患。則無悔也。亦下遮濫。然行事之時若籬墻由折深遠須立標相。從於某處至於某處。必若分齊

分明少有迂迴。恐成繁累。略云隨屈曲者亦無有過。但令唱者及同法僧識知其處。近世有人計其尺寸。牒入相中太成細碎。不必須爾。內唱中初出彼唱。便下推過。初總示。如下別釋為三。初釋別眾。以與欲出界失法成別。若下次釋破夏。依界者對無界依藍則無此過。言下三釋離衣。以自然護衣亦無此過。故約作法衣界明之。故下結示。蘭若中今時立相標物相遠。中無倚附。遙指暗唱頗符此責。自負謂負罪。即非法吉羅。違教雖輕結業彌重。即如下云。自陷陷人是也。引教斥中了論水波一丈五尺。謂標石相去。非謂長短高下也。並下正斥。初通舉兩損。脫下別舉受戒釋成。損中尤甚故上二句釋陷他。自下二句明自陷。故下引證令信極勵存心。唱人中律使舊住者一往且據諳練方所。準業疏云。律制堪能豈局主客。斯為通論。固可依承。未下委示唱者唱之方便。要在親矚。不唯誦文。定初始中初示法。東南為始且據此方門多南向。余向隨改不必一定。若約通論不問方隅。但從寺門左角發首可為定準。相當者始未還合也。律下遮濫。恐執律文妨行事。故以起方則四維不分。起維則方維俱顯。又方面通漫起無所從故也。空野唱中須起立者使眾見聞也。不稱名者以羯磨牒。唱恐濫為別。故準業疏云。亦有牒名。義亦通得莫非成僧

。故知不局。相中四樹出法示相。隨物隨改不必須樹。紕謬猶錯亂也。城邑法中前緣者謂。禮僧等相文準下圖中。大墻為法對之可見。今時錄相復從簡要隨門所向。望前為出至后為入。左去名上右去名下。又起角處則云從此。余處不著。雖非鈔意於事易明。義須準用。三說者律無定製。疏準受懺乞詞例須三遍。以俱是前緣羯磨所牒故。次科五門三門者今亦從易。至於東頰穿限頭。入循限里唱徹至西頰。還穿限出在事。省繁于義無失。障隔穿墻須唱院名有所簡別。或院墻不一更加方隅。別名標異。集僧中初科先出正解。又二初明標挍界寬。若下二明標寬界狹。僧下引證從標不疑。避難者彼第八云。一住處諸比丘前安居后安居日。已過有難事起。若賊若王難若奪命若破戒。若水多蟲漉不能凈。欲至余精舍避比諸難。故聽結之。有下斥非。初出彼計。僧下彼以明文為妨故作強釋。為難緣者顯非常途也。恐障礙者攝處既廣。情容不同故(舊記妄云。古師謂僧祇難緣為惡比丘者非)。準下正斥。但彰無據。言準理者疏云。雖在自然之外非別所收。然作法文中通牒標內。擬成二同。唱時結時別眾在內。律無開處。何得非別。次科村界中。村內不集者據結已為言。初結須集。尼界者僧尼二眾各不相足。互結無妨。僧界中令不出界者自

【現代漢語翻譯】現代漢語譯本：因此可知不應拘泥於形式。影象中的四棵樹只是爲了展示結界的表相，應當根據實際情況靈活變通，不必拘泥於樹木。『紕謬』指的是錯亂。關於城邑結界法，『前緣』指的是，例如禮敬僧眾等儀軌，可以參考下圖。以大墻作為結界的標誌，對照即可明白。現在記錄影象，也應該簡化，根據門的方向來確定。面向前方為『出』，背向前方為『入』。左邊過去稱為『上』，右邊過去稱為『下』。在拐角處則說『從此』，其他地方則不標註。雖然不完全符合鈔本的意義，但事情容易明白，應該參照使用。關於『三說』，戒律沒有固定的規定，疏文參照受懺悔和乞詞的例子，需要重複三遍，因為這些都是前緣羯磨所記錄的內容。下一個科判是『五門三門』，現在也從簡處理。至於『東頰穿限頭，入循限里唱徹至西頰，還穿限出』，這樣做可以節省繁瑣的步驟，而意義沒有缺失。穿過墻壁時需要唱誦寺院的名稱，以便區分。如果寺院的墻壁不一致，則需要加上方位名稱，用不同的名稱來區分。集僧眾中，第一個科判先給出正確的解釋，然後分為兩部分，第一部分說明標示結界的寬度，第二部分說明標示結界的狹窄。『僧下』引用經文來證明標示沒有疑問。關於『避難』，彼第八卷說：『在一個住處，諸位比丘在安居前和安居后，如果發生了困難的事情，比如盜賊、國王的災難，或者奪命、破戒的危險，或者水中有太多的蟲子無法過濾乾淨，想要到其他的精舍去躲避這些災難，所以允許結界。』『有下』駁斥了錯誤的觀點。首先提出他們的觀點，『僧下』他們認為經文的明確規定是障礙，所以強行解釋。『為難緣』表明這不是通常的情況。『恐障礙』是因為攝受的範圍很廣，情況可能不同。（舊的記錄錯誤地說，古師認為僧祇的難緣是惡比丘，這是不對的。）『準下』是正確的駁斥，只是表明沒有根據。『言準理者』疏文說：『雖然在自然之外，但不是單獨攝受的，所以在作法文中，通告標示的範圍，擬定成兩個相同。』唱誦時和結界時，其他僧眾都在結界內，戒律沒有開許，怎麼能說不是單獨攝受的呢？下一個科判是村界中，『村內不集』是根據已經結界的情況來說的，最初結界時必須聚集。關於尼界，僧尼兩眾各自不足，互相結界沒有妨礙。關於僧界，『令不出界』是說自己。

【English Translation】 English version: Therefore, it should be known that one should not be rigid in form. The four trees in the image are only to show the appearance of the boundary. It should be flexible according to the actual situation, and there is no need to stick to the trees. 'Mistakes' refers to confusion. Regarding the method of boundary demarcation in cities, 'previous conditions' refers to rituals such as paying respect to the Sangha, which can be referred to in the diagram below. Taking the great wall as a sign of the boundary can be understood by comparison. Now, recording images should also be simplified, determined according to the direction of the door. Facing forward is 'out', and facing backward is 'in'. Going to the left is called 'up', and going to the right is called 'down'. At the corners, it is said 'from here', and other places are not marked. Although it does not completely conform to the meaning of the commentary, the matter is easy to understand and should be used for reference. Regarding 'three recitations', there is no fixed rule in the precepts. The commentary refers to the examples of receiving repentance and begging for words, which need to be repeated three times, because these are the contents recorded in the previous karma. The next section is 'five doors and three doors', which are now also simplified. As for 'piercing the limit at the east cheek, entering and chanting along the limit to the west cheek, and then piercing the limit and exiting', doing so can save cumbersome steps without losing the meaning. When passing through the wall, it is necessary to chant the name of the monastery in order to distinguish it. If the walls of the monastery are inconsistent, it is necessary to add the names of the directions and use different names to distinguish them. In the gathering of the Sangha, the first section first gives the correct explanation, and then divides it into two parts. The first part explains the width of the marked boundary, and the second part explains the narrowness of the marked boundary. 'Sengxia' quotes scriptures to prove that the marking is without doubt. Regarding 'avoiding difficulties', the eighth volume says: 'In a dwelling place, if difficulties arise for the monks before and after the rainy season retreat, such as the disaster of thieves, kings, or the danger of taking life or breaking precepts, or if there are too many insects in the water that cannot be filtered cleanly, wanting to go to other monasteries to avoid these disasters, so it is allowed to establish a boundary.' 'Youxia' refutes the wrong view. First, put forward their point of view, 'Sengxia' they believe that the clear provisions of the scriptures are obstacles, so they forcibly explain. 'For difficult reasons' shows that this is not the usual situation. 'Fear of obstacles' is because the scope of acceptance is very wide, and the situation may be different. (The old record mistakenly said that the difficult conditions of the Sangha are evil monks, which is wrong.) 'Zhunxia' is the correct refutation, just showing that there is no basis. 'Yan Zhunlizhe' the commentary says: 'Although it is outside of nature, it is not accepted separately, so in the method of practice, the scope of the marked area is announced, and it is intended to be the same. 'When chanting and establishing the boundary, the other monks are all within the boundary, and the precepts do not allow it, how can it be said that it is not accepted separately? The next section is in the village boundary, 'not gathering in the village' is based on the situation that the boundary has been established, and it is necessary to gather when the boundary is first established. Regarding the nun's boundary, the Sangha and the nuns are insufficient, and there is no obstacle to establishing boundaries with each other. Regarding the Sangha boundary, 'not allowing to leave the boundary' means oneself.

然不攝法地人。故唱內相者中留自然也。如下舉例如前釋。不受欲中三義。初約結法對余羯磨。明制緩急有開不開。業疏續云。余法是眾同之末。並依後起。二界弱者欲法本開為成同界羯磨眾法。地既不勝欲將何用。此義唯除結界。就余法明之。疏云。自然本弱僧事不行(此明通制余法。下釋唯開吉界)。不開一結用通僧界。諸務不立故。此白二乃是前開(上明結界未有欲法以之不開。下明欲本應僧。須在法地不通自然)。欲是未緣必憑僧起。界是作法強故攝之(舊記謬解不勝欲羯磨故委示之)。三令知界此義最優文據復顯。餘人不知者若約同法理合皆知。或容后忘。或是後來比丘未立榜示致有斯緣(結處起疑此文更顯)。加法中初科但答結大界者結法唯一無所簡。故不須更加白二之言。白羯磨中律中本無作字。隨機羯磨及古本寫鈔皆無。定是後人妄加。雖無巨害終成參濫。有場界中言戒場者。受隨等法多行於中。疏云。似世諸場。莫非聚結異品收拾勝利故也。然圖中標為戒壇者謂。于場中別更封土。若據初開未必有壇。所以律中約通從本但云場耳。三標內外尋圖可見。敘意中初示意。今下斥世。上二句通斥愚闇。漠落喻不明也。曾下出不明之相。定下決破。必下誡慎。觀夫祖訓極明。人誰不讀。及乎臨事還溺此迷。

【現代漢語翻譯】現代漢語譯本然而，不包括在法地（Dharmakshetra）的人。因此，唱誦『內相』（內心的狀態）的人，自然地會留在其中。如下的例子如同之前的解釋。關於『不受欲』（不接受慾望）中的三種含義：首先，從結法（結界之法）的角度，與其他羯磨（羯磨，僧團事務）相對比，說明了制度的緩急，以及哪些可以開許，哪些不可以。業疏（《四分律行事鈔》）接著說：『其他法是僧眾共同事務的末端，都依據後來的發起。』第二，對於界（結界）較弱的情況，欲法（同意票）本來是爲了成就同界羯磨眾法而開許的。既然地（法地）不能勝過慾望，那又有什麼用呢？這個含義只排除結界。就其他法來說明，疏（《四分律行事鈔》）中說：『自然（自然形成的界）本來就弱，僧事無法進行。』（這說明了普遍的限制，適用於其他法，下面解釋只開許吉祥的界）。不開許結界，是因為它能普遍適用於僧界，各種事務都不能獨立進行。因此，這個白二羯磨（白二羯磨，一種僧團表決方式）是之前開許的（上面說明結界沒有欲法，因此不開許；下面說明欲法本來應該由僧眾發起，必須在法地上進行，不能在自然形成的界中進行）。欲法是未來的因緣，必須依靠僧眾才能發起。界是作法（通過儀式建立的界）強大，所以能攝持（舊的記錄錯誤地解釋為不能勝過欲羯磨，所以詳細地說明）。第三，讓人知道界，這個含義最為優越，文據也十分明顯。其他人不知道，如果按照同法的道理，理應都知道。或者可能後來忘記了，或者是後來加入的比丘，沒有設立榜示，導致出現這種情況（在結界的地方產生懷疑，這段文字更加明顯）。加法（增加法）中的第一個部分，只是回答結大界（結大界，較大的結界範圍）的人，結法只有一種，沒有什麼可以簡略的。所以不需要增加白二之言。白羯磨（白羯磨，一種僧團表決方式）中，律中本來沒有『作』字。隨機羯磨（隨機羯磨，根據情況進行的羯磨）以及古本的抄寫都沒有。一定是後人妄加的。雖然沒有巨大的危害，最終還是會造成混淆。有場界（有場界，有特定用途的場地）中，說『戒場』（戒場，受戒的場地），是因為受戒等法大多在這裡進行。疏（《四分律行事鈔》）中說：『類似於世間的各種場地，無非是聚集和結合不同的物品，收集勝利的緣故。』然而，圖中標註為『戒壇』（戒壇，受戒的壇），是指在場地中另外堆筑土臺。如果按照最初的開許，未必有壇。所以律中普遍地按照原本的說法，只說是『場』。第三，標明內外，看圖就可以知道。敘意中，首先是示意。現在下面是斥責世俗。上面兩句普遍地斥責愚昧和昏暗。漠落比喻不明白。曾經下面是指出不明白的樣子。定下是決斷地破斥。必須下面是告誡和謹慎。看看祖師的訓誡，非常明白，誰沒有讀過呢？等到臨事的時候，還是沉溺於這種迷惑之中。

【English Translation】 English version However, it does not include people in the Dharmakshetra (place of Dharma). Therefore, those who chant 'inner state' naturally remain in it. The following examples are as explained before. Regarding the three meanings in 'not accepting desire': First, from the perspective of Kamma (establishing boundaries), compared to other Karmas (monastic affairs), it clarifies the urgency of the system, and what can be permitted and what cannot. The Karma-vrata (Yè shū, Commentary on the Vinaya) continues: 'Other Dharmas are the end of the Sangha's common affairs, and all are based on later initiation.' Second, for cases where the boundary is weak, the Chanda (vote of consent) was originally permitted to achieve the Karma of the same boundary. Since the place cannot overcome desire, what is the use? This meaning excludes only the establishment of boundaries. To explain other Dharmas, the commentary (Yè shū) says: 'The natural (naturally formed boundary) is inherently weak, and Sangha affairs cannot proceed.' (This explains the general restriction, applicable to other Dharmas, and below explains only the auspicious boundary is permitted). Establishing a boundary is not permitted because it can be universally applied to the Sangha boundary, and various affairs cannot be carried out independently. Therefore, this Bái èr Karma (formal act of the Sangha) was permitted earlier (the above explains that there is no Chanda for establishing a boundary, so it is not permitted; the following explains that Chanda should originally be initiated by the Sangha and must be carried out in the Dharmakshetra, not in a naturally formed boundary). Chanda is a future cause and condition and must rely on the Sangha to initiate it. The boundary established through ritual is powerful, so it can be upheld (the old records mistakenly interpreted it as not being able to overcome the Karma of desire, so it is explained in detail). Third, letting people know the boundary, this meaning is the most superior, and the textual evidence is also very clear. If others do not know, according to the principle of the same Dharma, they should all know. Or they may have forgotten later, or they are Bhikkhus who joined later and did not set up a notice, leading to this situation (doubts arise in the place where the boundary is established, and this passage is even more obvious). The first part of adding Dharma (increasing Dharma) only answers those who establish the great boundary, and there is only one way to establish the Dharma, and there is nothing that can be simplified. Therefore, there is no need to add the words Bái èr. In Bái Karma, the word 'act' was not originally in the Vinaya. The Karma according to circumstances and the ancient copies do not have it. It must have been added by later generations. Although there is no great harm, it will eventually cause confusion. In the field boundary, it is said that the 'ordination field' is because the Dharma of receiving precepts is mostly carried out here. The commentary (Yè shū) says: 'Similar to the various fields in the world, they are nothing more than gathering and combining different items to collect the causes of victory.' However, the diagram is marked as the 'ordination platform', which refers to building an earthen platform in the field. If according to the initial permission, there may not be a platform. Therefore, the Vinaya generally follows the original statement and only says 'field'. Third, mark the inside and outside, and you can see it by looking at the picture. In the narrative, the first is to show the meaning. Now below is to criticize the world. The above two sentences generally criticize ignorance and darkness. Mòluò (漠落) is a metaphor for not understanding. The following once pointed out the appearance of not understanding. The following is a decisive refutation. The following must be a warning and caution. Look at the teachings of the patriarch, very clear, who has not read it? When it comes to the event, they are still immersed in this confusion.

豈非妄習積深良醫莫治。今略引示。幸宜改之。謂主法者一月已前自錄界相。令他闇誦唱者未嘗目睹。同住都無曉知。而乃對眾執文。號為證相。秉燈數字不使差訛。側耳尋聲莫知方詣。況自然分齊曾不觀量。作相集僧寧思足別。白告則巧莊對偶。不異伶倫秉結則引弄音聲。便同歌伎。唯念明晨散席坐位高低。更憂請主相酬施利多少。如斯罔世非是一朝。誤彼大緣自沈萬劫。來學有恥極須誡之。圖中圖相正意為分三標令唱法易見。二復示前無場唱法。三明穿墻之相。四明自然體圓。五明相望作法自然遠近。六明循門出入離過。七大小二墻絣繩釘杙為顯一標兩相。八復示標通大小不必一肘。九明中隔自然隨物可分。十明大墻外唱不相錯涉。略求十意余更尋之。注中初明自然者。以結場時更出西南別取步量。圖中不可雙示。故持點之。遠近中先明自然。若下示作法。余界中點示同別。唯可分聚一向為別。余之四種廣狹雖別周圓則同。問前定自然各半減取。唯約不可分別聚落。餘五如何。答疏云。此一既爾。余之自然大小乃殊。例有通局皆半約之(異界已分共論為通。各半名局)。然可分聚落唯局不通。以僧在外既非同聚自有別界。余皆同處各半可知。釋中自然界相不必定圓。示知別相。戒場中三。初示場體。中下二明中隔

自然。初二句通標。東下先示東北。言下上者下即墻際。上謂地面。次明西南。初示豎標。云尺八者不必。可知后南西下明結已作法。若論說恣即須通集其戒場。下三示場外相。大界相中初示內相。若下明外相。此圖不通內唱。特示西南相涉令識過相。又下恐避參涉而穿墻心唱。故此遮之。結示中初二句結前。一緣者通指圖相。作下示不定。若下明須立。結法中初明前後。以昔相傳后結戒場。人猶執舊。故須決破。引據中先引五分。上二句示正法。若下明倒結。先結大界者示忘誤也。當舍者解二界也。更前結者即戒場也。更字去呼望前重也。亦可平呼改前倒也。然後下即大界也。毗尼下略指二論。同故不引。母論第一云。結界法先。結小界后結大界。又云。若忘結凈地解已次第結等(彼宗大界不開凈地。故別結小界以為凈廚。而結解次第與今頗同)。善見尋文未獲。后解界中引五百間。文亦同此。斥非中即光師羯磨。彼執緣起立結次第。故疏云。律文雖有先後由緣起。故不即因此明結法式。理如五分不可依人。又壇經云。若先結大界后結戒場。約何法制以分兩界。雖預開空域終是無法之地。鈔中直破云不讀等。問決中前雖略斥未定成否。猶恐妄執。須更明示。答文為二。初明先結得成。文既令舍。即顯結成。所以爾者

唱結無乖故。但下二明後法不成。所以然者違製法故。五下引證。復二初明故違不成。又下明不知許成。言不知者謂。秉結之人未窺教。故於后才知即不成法。然是愚教須加二罪。或可後行受者不知元結失於次第。約心許成。賴下示曲開之意。僥倖者疏云。非分遇福也。示非中初通標。或下別示。次列四種。初界中不集者謂。自然限內有別眾過。即人非也。總唱者即就場中遙結大界。謂事非也。二中界內即大界。不合通唱。及下二種並是事非。第三可知。四中不唱內相。即兩界錯涉也。此下總結。上二句示非。故下明是。當界者大界戒場各自局故。結場中相及羯磨皆云小界者。對外大界在中名小。與下三小名同相別。結已中止將四五人往結大界者。一往且示兩處界別各不相妨。若準不開說欲要知界相。理須盡往。次結大界唱相中總別。唱者別即內外各唱總謂。逐遍合唱。若行別唱者先三唱內相竟結云。此是大界內相。三週訖。複次三唱外相竟結云。此是大界外相。三週訖。然後通結云。此是大界內外相。各三週訖。不須同下云彼此等。以是別唱無相濫。故雖文出總法而別唱便易。今宜從別。正明中初總舉。前下別唱。初唱內相。次下二唱外相。並有標唱結三段。標結之詞通須牒唱。彼下雙牃總結。如下唱已通告。羯磨

【現代漢語翻譯】現代漢語譯本『唱結無乖故』，但下面第二點說明後來的羯磨（Karma）不成立。之所以如此，是因為違反了制度法規。第五點下面引用證據，又分為兩部分，首先說明因為違規所以不成立，『又下明不知許成』，說『不知』是指秉持羯磨的人沒有通曉教義，所以在後來才知道就不成立羯磨。然而這是愚昧的教導，需要加兩項罪責。或者可能是後來的受戒者不知道最初的羯磨，在次第上有所缺失，從內心來說允許成立。『賴下示曲開之意』，『僥倖者』疏解說：『非分之福』。『示非中』首先總標，『或下』分別指示，其次列出四種情況。第一種，界內沒有集會，是指在自然界限內有其他僧團的過失，這是指人不對。『總唱者』是指在場地中遙遠地結大界，這是指事不對。第二種，界內即大界，不應該全部唱誦。『及下』兩種都是事不對。第三種可以理解。第四種，不唱內相，是指兩個界限互相錯雜。『此下』總結，上面兩句表示不正確，『故下』說明正確。『當界者』，大界戒場各自侷限。結戒場中的相和羯磨都稱為小界，是對外大界在其中稱為小，與下面的三個小界名稱相同但意義不同。結戒完畢后中止，將四五個人前往結大界，這只是爲了說明兩處界限分別存在互不相妨礙。如果按照不開許的說法，想要知道界限的相狀，理應全部前往。其次，結大界唱相中包括總唱和別唱，唱誦時，別唱是指內外分別唱誦，總唱是指逐一全部唱誦。如果進行別唱，先三次唱誦內相完畢后，結界時說：『這是大界的內相』，三次唱誦完畢。再次三次唱誦外相完畢后，結界時說：『這是大界的外相』，三次唱誦完畢。然後全部結界說：『這是大界的內外相』，各三次唱誦完畢。『不須同下云彼此等』，因為這是別唱，沒有互相混淆，所以即使文字出自總法，但別唱更容易。現在應該遵循別唱。『正明中』首先總舉，『前下』分別唱誦，首先唱誦內相，『次下』第二唱誦外相，都有標唱結三個階段。標結的詞語都需要重複唱誦。『彼下』雙重總結，『如下』唱誦完畢后通告，羯磨。

【English Translation】 English version 'Singing the conclusion without error.' But the second point below explains that the subsequent Karma (羯磨) is not established. The reason for this is that it violates the established rules and regulations. The fifth point below cites evidence, and is further divided into two parts. First, it explains that because of the violation, it is not established. '又下明不知許成 (Youxia ming buzhi xucheng)' explains that 'not knowing' refers to the person upholding the Karma (羯磨) not being familiar with the teachings, so it is only later that they realize that the Karma (羯磨) is not established. However, this is ignorant teaching and requires two additional charges. Or perhaps the subsequent recipient of the precepts does not know the initial Karma (羯磨), and there is a deficiency in the order. From the heart, it is permissible to establish it. '賴下示曲開之意 (Laixia shi qukai zhiyi)' shows the intention of a lenient opening. '僥倖者 (Jiaoxing zhe)' explains: 'Unexpected good fortune.' '示非中 (Shi fei zhong)' first generally indicates, '或下 (Huoxia)' separately indicates, and then lists four situations. The first is that there is no assembly within the boundary, which means that there is a fault of another Sangha (僧團) within the natural boundary, which refers to the person being incorrect. '總唱者 (Zong chang zhe)' refers to remotely establishing the great boundary in the field, which refers to the matter being incorrect. The second, within the boundary, which is the great boundary, should not be chanted in its entirety. '及下 (Jixia)' both refer to the matter being incorrect. The third is understandable. The fourth is not chanting the inner characteristics, which means that the two boundaries are intertwined. '此下 (Cixia)' summarizes, the above two sentences indicate incorrectness, '故下 (Guxia)' explains correctness. '當界者 (Dang jie zhe)', the great boundary and the ordination platform are each limited. The characteristics and Karma (羯磨) in the ordination platform are called the small boundary, which is called small because the outer great boundary is in it, and the names of the three small boundaries below are the same but the meanings are different. After the conclusion of the ordination, it is suspended, and four or five people go to conclude the great boundary, which is only to show that the boundaries of the two places exist separately and do not interfere with each other. If according to the unpermitted statement, if you want to know the characteristics of the boundary, you should go to all of them. Secondly, the chanting of the great boundary includes general chanting and separate chanting. When chanting, separate chanting refers to chanting separately inside and outside, and general chanting refers to chanting all of them one by one. If separate chanting is performed, after chanting the inner characteristics three times, when concluding the boundary, say: 'This is the inner characteristic of the great boundary', chanting three times. Then chant the outer characteristics three times, and when concluding the boundary, say: 'This is the outer characteristic of the great boundary', chanting three times. Then conclude all the boundaries and say: 'These are the inner and outer characteristics of the great boundary', chanting three times each. '不須同下云彼此等 (Buxu tongxia yun bici deng)', because this is separate chanting, there is no mutual confusion, so even if the text comes from the general method, separate chanting is easier. Now we should follow separate chanting. '正明中 (Zhengming zhong)' first generally mentions, '前下 (Qianxia)' separately chants, first chants the inner characteristics, '次下 (Cixia)' second chants the outer characteristics, all have three stages of marking, chanting, and concluding. The words of marking and concluding need to be repeated. '彼下 (Bixia)' double summary, '如下 (Ruxia)' announces after chanting, Karma (羯磨).

中牃緣加減明加內外二字。而言足一字者未詳所以。有云。外字義通本有。則非加也。若據下示不須加。以體望相併是外故。三小中集僧分三。初敘緣彰異。如下二正示遠近。七盤陀者如集僧中有難蘭若。唯結三小。請無所疑。故下會同律論以明可取。論明不同意者。在七盤陀外得作法事。律云不同意者未出界(謂在本界)。聽在界外疾疾一處集結小界受戒。名相相符故云無異。並下三示結處。上明開閉。由下釋所以。迥遠也。迥故來難。露故易見。聚落反此。不開可會。不豎相中正義分二。先敘二界須相。此下正明三小不立。初約緣顯無。有難謂不同意。遮作即來訶止。隨下二句克定體量。次科古義中彼謂。受戒出衆問難。入眾正受。必在界中故須立相。餘二不爾。故但隨身。疏引古云。及作受戒相如熨斗柄。是中問遮是也。今破中初科為二。初文示妨明不可立。此下示同明不當異。次科引文。即三種結法中牒緣文也。初即受戒中文。一處者疏云。知無異外也。中雲即說戒文。爾許集者疏云。知數人外無界也。后即自恣文。齊坐處者疏云。知坐處外非界也。文下通示。止在此者謂。上三文皆約坐處也。遮濫中以僧祇文是彼所據故須釋之。文出第八。彼明。比丘犯長求懺。以大界難集或恐勞僧。故出界作。至界外者即

指戒場以隔自然。故云外也。無場方出界外別結。文云者即彼結法。彼云。大德僧聽若僧時到僧忍聽僧於此地。即接齊僧等三句。此下決破。上句是縱。下二句即奪。上句指類戒場。以名通故。下句顯非三小。由非難故。四分下質彼迷名。行事中初出正義。界外問難受法明文。叢坐者前後兩邊身相連。及非謂環繞使中空也。足開者足可相容也。疏云。十人融通開間納取。必半身者舉分況全也。十誦一比丘一處坐。足四處僧作法。證今半身即成同界。善見未詳何文。是定義者疏云。如斯行事內準佛教外約凡訶。僧有授法之功。前無虛受之愿可也。必下二斥非法。鎮壓也。下指義鈔文逸。今見業疏。破立頗詳。說恣中初明說戒。同師善友者非不同意也。下道者道路之下即蘭若也。使相近者必有空間非一界也。自恣圓坐示相可知。此下雙結。不可必固。指結法中事希故略者非鈔意也。今略引之。說戒文云。大德僧聽今有爾許比丘集若僧時到僧忍聽結小界白如是羯磨準知(餘二緣相如前已引)。示餘三中初謂。一處有食無法。一處有法無食。各解同結。自他相濟名為法食二同界。二謂。二俱有食一處有法。名法同食別界(此二並上人法二同。即三種大界)。三謂。二俱有法一處無食。名食同法別界。為下別釋第三。初示開意。

言守護者不令彼處僧散寺廢故。四方唱和者顯非結界。而前標云三種界者。以利養相通義同一界。下云開結意亦同之。疏云。本非結界因前同別故有事來。末下傷今不行。殆將也。必下勸令遵奉。解中無場法可解。結歸中聽字或存或去。諍論紛紜。然非是綱去之無在。比諸羯磨並無此言。疑是律文。傳寫之誤。次有場中初示先後。反前結法。解大界中初明問答。恐謂兩解妄行通答。故又準注羯磨。結解二法不得通答。以解在法地結依自然故。必依次解人衣食界。理得通答。若下即指前解。無別法故。解場中示解處者絕濫行故。廢古中言律無者傳譯脫漏。故舊下引古。疏指光師。曇諦本亦然。今下點非由前大界。牃二同解立場。本非說恣復非住處。所以前結不牃。后解何得稱之。疏中又出他師用三小解。破云。三小無相一席作法。如何類之。今準下顯正。準難事者即小界也。若爾與他師何異。彼用解法之文。今準相翻之義。故不同也。雜相中初引善見。前明非僧住處。剔他歷反解也。壞音怪毀也。外下明立場處。如祭壇者亦如宮觀醮壇。五下證在露處。解三小中言同前者亦事希也。今略出之。文云。今有爾許比丘集解此處小界。三法起中古有異說。準教詳定故取前解。初師立理中前明法起所以。作及無作二法相待。安得

有作而無無作耶。善行陰者五陰攝法此既造作。故屬行陰。行通三性此屬善性。行即是心心動成業。故疏云。然初結處非心不起。地是依報何得不從。隨心業力有法依地等。此下明遍處。非下示法體不與。地連者色及非色。記與無記性不合。故非不相及者界是色法。業依色起故。引證中此引前後二段。前段又二。初至一界來證上不與地連。以掘去本土亦不失故。于上起屋別加外物亦同界故。言水際者土輪下是金輪。金下水輪。水下風輪。風外即是虛空。法極金輪故言水際。以界依堅處水相浮蕩非本期。故三重屋者且舉一相。多層亦然。彼文正作起三層樓。變其語耳。若下證上非不相及。初是論文以下即鈔家釋意。上句示界體。標相限域為眼所對。故互不相通。是障礙故界具二義。故云色法(有將法字在下。讀反成破句)。故下次引後段。亦明處毀法存。證成有法。水流字下略知其處所一句。論本具之。則顯不知不可作法。準下結證前義。次貶無法中分三。初出彼計。業疏引云。謂能作是情所為非情。何有法起誰領系者。故知。但是約界集處。仍引文據。如鈔所示。此即滅諍中五現前文。彼云。云何法現前。所持法滅諍者是。云何毗尼現前。所持毗尼滅諍者是。云何人現前。言議往返者是。云何僧現前。應來者來等是。

【現代漢語翻譯】有造作而沒有非造作嗎？善行陰（Sankhara-skandha，五蘊之一，指意志、慾望等心理活動）屬於五蘊所攝之法，這既然是造作，所以屬於行陰。行陰通於三種性質（善、惡、無記），這裡屬於善性。行即是心，心動則成業，所以疏中說：『然而最初結界之處，非心不能發起。』地是依報（果報所依之環境），怎麼能不隨順心之業力，有法依于地等。下面說明遍處（Kasinayatana，禪修的境界）。『非』字以下顯示法體不與地相連，指的是色（Rupa，物質）及非色（Arupa，精神）。記（有記，指善或惡）與無記性（既非善亦非惡）不相合。所以說『非不相及』，界（Dhatu，構成要素）是色法，業依色而起，所以引證中引用前後兩段。前段又分為兩部分，從『初』到『一界』來證明上面所說的『不與地連』，因為掘去本土也不會失去界。在上面蓋房子，另外加上外物，也同樣是界。說到『水際』，土輪之下是金輪，金輪之下是水輪，水輪之下是風輪，風輪之外就是虛空。法極于金輪，所以說『水際』。因為界依于堅固之處，水相浮蕩，並非本來所期望的。所以說『三重屋』，只是舉一個例子，多層也是一樣。彼文正是說建造三層樓，改變了它的說法而已。『若』字以下證明上面所說的『非不相及』。『初』是論文，以下是鈔家解釋其意。上句顯示界體，標示相狀，限定區域，為眼所對，所以互相不相通，是障礙的緣故。界具有二義，所以說是色法（有人將『法』字放在下面讀，反而成了破句）。『故』字以下引用後段，也說明處所毀壞而法仍然存在，證明有法。『水流』字下省略了『略知其處所』一句，論本當中具備。這就顯示了不知不可作法。依照下面總結證明前面的意思。其次貶斥無法，分為三部分。首先提出他們的計較。業疏引用說：『所謂能作是情識所為，非情識，哪裡有法生起？誰來領受維繫？』所以知道，只是約界聚集之處。仍然引用經文作為依據，如鈔所示。這即是滅諍中五現前文。彼文說：『什麼是法現前？所持之法滅諍者是。什麼是毗尼（Vinaya，戒律）現前？所持之毗尼滅諍者是。什麼是人現前？言語議論往返者是。什麼是僧現前？應來者來等等是。』

【English Translation】 Is there creation (作) without non-creation (無作)? The Sankhara-skandha (行陰, one of the five skandhas, referring to mental activities such as volition and desire), which is a wholesome activity, is included within the five skandhas. Since this is a creation, it belongs to the Sankhara-skandha. The Sankhara-skandha encompasses three natures (wholesome, unwholesome, and neutral), and here it belongs to the wholesome nature. Activity (行) is mind (心), and the movement of the mind creates karma (業). Therefore, the commentary (疏) says: 'However, at the initial establishment of a boundary (結處), it cannot arise without the mind.' The earth (地) is a dependent retribution (依報, the environment upon which karmic results depend), so how can it not follow the karmic force of the mind, with the Dharma (法) relying on the earth, etc. The following explains the Kasinayatana (遍處, realms of meditative concentration). The word 'non' (非) below indicates that the substance of the Dharma (法體) is not connected to the earth, referring to form (Rupa, 色) and formlessness (Arupa, 非色). Definite (記, referring to wholesome or unwholesome) and indefinite natures (無記性, neither wholesome nor unwholesome) do not combine. Therefore, it is said 'not unconnected' (非不相及). A boundary (Dhatu, 界, element) is a form, and karma arises based on form. Therefore, the citation includes the preceding and following sections. The preceding section is further divided into two parts, from 'initial' (初) to 'one boundary' (一界) to prove the above statement 'not connected to the earth,' because even if the native soil is dug away, the boundary is not lost. Building a house on top, adding external objects, is also the same boundary. Speaking of 'the edge of the water' (水際), below the earth wheel is the gold wheel, below the gold wheel is the water wheel, below the water wheel is the wind wheel, and outside the wind wheel is empty space. The Dharma extends to the limit of the gold wheel, so it is called 'the edge of the water.' Because the boundary relies on a firm place, the water phase floats and undulates, which is not originally intended. Therefore, saying 'triple-layered house' (三重屋) is just giving one example; multiple layers are the same. That text specifically refers to building a three-story building, changing its wording slightly. The word 'if' (若) below proves the above statement 'not unconnected' (非不相及). 'Initial' (初) is the original text, and the following is the commentator's explanation of its meaning. The preceding sentence shows the substance of the boundary, marking its appearance, limiting its area, and being perceived by the eye. Therefore, they do not communicate with each other, which is the cause of obstruction. A boundary has two meanings, so it is called a form. (Some place the word 'Dharma' (法) below, reading it in reverse, which creates a broken sentence.) The word 'therefore' (故) below cites the following section, also explaining that even if the place is destroyed, the Dharma still exists, proving that there is Dharma. The phrase 'water flows' (水流) omits the sentence 'knowing its location slightly' (略知其處所), which is included in the original text. This shows that not knowing means one cannot create the Dharma. According to the following, the preceding meaning is concluded and proven. Next, criticizing the absence of Dharma is divided into three parts. First, their calculation is presented. The Karma Commentary (業疏) quotes: 'What is called creation is what is done by consciousness (情識所為), not by non-consciousness (非情識). Where does the Dharma arise? Who receives and maintains it?' Therefore, it is known that it is only about the place where boundaries gather. It still cites scriptures as evidence, as shown in the commentary. This is the text on the five presences in the extinction of disputes (滅諍中五現前文). That text says: 'What is the presence of the Dharma (法現前)? It is the extinction of disputes regarding the Dharma that is held. What is the presence of the Vinaya (毗尼, precepts, 戒律現前)? It is the extinction of disputes regarding the Vinaya that is held. What is the presence of the person (人現前)? It is the back-and-forth of speech and discussion. What is the presence of the Sangha (僧現前)? It is those who should come, coming, etc.'

界如鈔引。此下點彼誤解。薩下引文質非。婆論五分並明界功。非人不惱豈非有法。前料簡中備引。故略指之。下引經證。文義益顯。如土臺者謂無作業相天眼所見。壇經云。結界之地隨其限域至金剛輪。雖經劫壞終焉。莫毀等。第四明非法中初三句示重意。指前述者下文隨示。謂下列非相初至結之有三非。如前料簡問答已明。及下三非。不集羯磨如前結戒場中。方相如前唱法。故云前具述也。並下通結。五下別證。總束諸非不出四種。錯涉隔水方相三並事非。重結即處非。不集謂人非。羯磨是法非。棄捨失中必約作意捨去。后更不還無一人住方名失界。疏云。雖非作法僧義絕。故又引文殊問經。云下至有一優婆塞宿。是名不失。文中前引十誦。明須作念。故知。不作則不失也。智論限定一宿。故知。未宿還來亦不失也。釋難中初問前引善見。掘地水蕩亦無僧住。皆言不失。顯是相違。疏云。善見水蕩計僧並散。豈人水下宿守界耶。答中初約舍心有無。和會無違。文中皆言者即上十誦智論。四分下證前不失無舍心故文出藥揵度。故伽藍者顯是荒廢之處。不失凈地者明知。大界猶存。又下彼云。比丘不知何處是凈地。佛答如鈔。故下一句結顯二文(解疑之文字出藥法。有智細詳方知昔謬)。作法舍中若約法儀必須次舍。

先食次衣后舍人界。若論失法但舍人界。三種頓失。疏云。雖本失末亡而非正則。亂倫獲罪。今云俱舍。語通漸頓。若準行事須依漸法。不失中五種。初噁心者律因。比丘欲令餘人得不凈食。故解凈地。佛判不成。大界無文故云例準。二云互結者文出善見。彼但明結。今準結類解。結既兩成。解亦不失。故疏標云僧尼互解(古記云結必先解者謬矣)。三準舍戒兩不相足。故通互結。解亦不成。第四可知。五如四分治故伽藍。若準業疏則列六種。初二同鈔。三異見互結。四邪正互結。五是中邊。六即合今四五兩種。別證中然與論文小異。今具引之。彼前問云。二眾結界得互相叉結否。答得叉(謂不共行法故)得共結(謂受戒出罪僧尼同法。鈔變其語。故云不得相叉)。后問云。大僧得與尼通結界否答得。今鈔所引上二句即后問答。下一句即是前答。疏云不相叉者。恐出僧外非成同法故。◎

◎釋僧網篇

僧宗事多如網。此篇五門如綱。用此五者如提其綱則余網目無有不正。從喻為題以彰正要。住持攝眾舍此何為。仰夫聖教昭彰。遵之甚易。但以人非清正。舉之或難有教無施。可用長嘆。敘意中初文四段。前四句明凡為眾主必遵于教。一方者通語遠近傳弘之處。立法通者舉事依教余方共遵。曲任私情不流於外

【現代漢語翻譯】現代漢語譯本：先吃東西、穿衣服，然後才能捨棄人界（Purisavisaya，人的領域）。如果討論失去戒律，僅僅是捨棄人界。三種情況下會立即失去（戒律）。疏文說：『雖然根本失去，但末節並未喪失，並非完全失去。』獲罪。現在說俱舍（Abhidharma-kosa，俱舍論），語言上既包括漸悟也包括頓悟。如果按照行事來說，必須依據漸法。不失去中的五種情況：第一種是噁心，這是律藏的原因。比如比丘想要讓其他人得到不凈的食物，所以解除了凈地。佛陀判定這不成立。因為大界沒有相關條文，所以說是參照準則。第二種是互相結界，條文出自《善見律》。那裡只是說明結界，現在參照結界的種類來解除。結界既然雙方都成立，解除也不會失去。所以疏文標明說僧尼互相解除（古記說結界必須先解除是錯誤的）。第三種是參照舍戒，雙方都不滿足條件，所以即使互相結界，解除也不會成立。第四種情況可以理解。第五種情況如同《四分律》中治理寺院。如果按照《業疏》來說，則列出六種情況。前兩種與《鈔》相同。第三種是異見互相結界。第四種是邪正互相結界。第五種是中間和邊緣。第六種是合併了現在的第四種和第五種情況。別證中雖然與論文略有不同，現在全部引用。那裡先前問：『二眾結界可以互相交叉結界嗎？』回答說：『可以交叉（因為不是共同修行的法）。可以共同結界（因為受戒、懺悔等僧尼的法相同。鈔改變了說法，所以說不能互相交叉）。』後來問：『大僧可以與尼眾共同結界嗎？』回答說：『可以。』現在《鈔》所引用的上面兩句就是後面的問答，下一句就是前面的回答。疏文說不互相交叉，是恐怕超出僧團之外，不能成為相同的法。』 ◎ 解釋僧網篇僧團事務繁多如同網。此篇的五門如同綱。運用這五種方法，如同提起網的總繩，那麼其餘的網眼就沒有不端正的。從比喻作為題目，來彰顯正要。住持僧團、攝受大眾，捨棄這些還能做什麼呢？仰仗聖教的昭彰，遵循它非常容易。只是因為人們不清正，舉薦他們或許困難，有教義而無法施行，只能長嘆。敘意中，最初的文字分為四段。前四句說明凡是作為大眾之主，必須遵循教義。一方，是通用的語言，指遠近傳播弘揚的地方。立法通用，是指舉事依據教義，其餘地方共同遵循。如果只顧及私情，就不會流傳到外面。

【English Translation】 English version: First eat, then clothe yourself, and only then can you renounce the Purisavisaya (the realm of man). If discussing the loss of precepts, it is only the renunciation of the Purisavisaya. There are three instances of immediate loss. The commentary states: 'Although the root is lost, the branches are not, and it is not a complete loss.' Incurring guilt. Now it speaks of the Abhidharma-kosa (Treasury of Knowledge), which encompasses both gradual and sudden enlightenment in its language. If proceeding according to practice, one must follow the gradual method. Among the five cases of non-loss: the first is with malicious intent, which is the cause according to the Vinaya. For example, if a Bhikshu intends for others to receive impure food, thus dissolving a pure area. The Buddha judged this as not being established. Because there is no text regarding the great boundary, it is said to be based on analogy. The second is mutual boundary establishment, the text of which comes from the Samantapasadika (Good Seeing Vinaya Commentary). It only clarifies the establishment of boundaries there, now dissolving based on the type of establishment. Since the establishment of the boundary is completed by both parties, the dissolution will not be lost either. Therefore, the commentary marks it as monks and nuns mutually dissolving (the ancient record saying that establishment must be dissolved first is erroneous). The third is based on the renunciation of precepts, where neither side meets the conditions, so even with mutual establishment, the dissolution will not be established. The fourth case is understandable. The fifth case is like governing monasteries in the Dharmaguptaka Vinaya. If according to the Karma Commentary, then six cases are listed. The first two are the same as the Notes. The third is mutual establishment with differing views. The fourth is mutual establishment of heterodoxy and orthodoxy. The fifth is the middle and the edge. The sixth is the combination of the current fourth and fifth cases. Although the separate proofs are slightly different from the thesis, they are now fully cited. There, it was previously asked: 'Can the two assemblies establish boundaries that cross each other?' The answer is: 'They can cross (because they are not practices done in common). They can establish boundaries together (because the precepts, repentance, etc., are the same for monks and nuns. The Notes changed the wording, so it says they cannot cross each other).' Later it was asked: 'Can the great Sangha establish boundaries together with the nuns?' The answer is: 'They can.' Now the above two sentences quoted by the Notes are the later question and answer, and the next sentence is the previous answer. The commentary says that not crossing each other is because it is feared that it would go beyond the Sangha and not become the same Dharma.' ◎ Explanation of the Chapter on the Sangha Net The affairs of the Sangha are numerous like a net. The five sections of this chapter are like the main ropes. Using these five methods is like lifting the main rope of the net, so that the rest of the meshes will not be incorrect. Taking the metaphor as the title to highlight the essentials. What else can be done besides upholding the Sangha and gathering the masses? Relying on the clarity of the holy teachings, following them is very easy. It is just that because people are not pure and upright, recommending them may be difficult, and there is teaching but no implementation, which can only be lamented. In the introduction, the initial text is divided into four sections. The first four sentences explain that whoever is the master of the masses must follow the teachings. 'One side' is a common term, referring to places far and near where the teachings are spread and promoted. 'Universal legislation' means that actions are based on the teachings, and the rest of the places follow together. If only private feelings are considered, it will not spread outside.

故也。上二句明立制軌物。下二句明臨事處斷。令下四句二明近益。遠域異邦語重事一。或可遠域近指郡縣。異邦遠指他國。如祖師聲飛五竺之例。上二句明外化景慕。下二句明內化日益。翹謂舉踵而望。神即是心業即是行。無相觸撓心神故安。境勝緣靜行業乃進。若下三明眾必從化。上二句明事皆可舉。下二句明人無敢違。豈下四示遠益。上二句躡前近益。發起下文故云豈止也。肅靜也。下二句正示遠益。道與慧並佛正法。道能生長故喻如樹。慧能破暗故喻如日。扶疏豐茂之貌。方猶將也。彰損中反前四義。初四句反前初義。出怚情者明自任也。言無據者明非教也。科罰下明行事俗惡。如下第二門中所列。能下二句反上餘三。能施非者必兼人法。人即眾主法即非制。諠亂之言總含三過。一人不從化。二無近益。三無遠益。故下引證滅法過重荷法功深。學者知此當如之何。不值佛世是當來余報生。地獄即是生報。如箭射者言其疾也。引三千經明僧必依法。既闕良導是為愚聚。故下準文示意。篇意中初明去非。此中刪補不同章疏廣解之繁。但是世人妄行非制名為繁惡。隱其正制名為遺漏使下顯是。言制者即下五門。所立之法並稽于教。故曰相應。義謂。事之用與皆適於時故云併合。此用律中如來制戒知時義合之語。故下

引證。言漸漸者翻非為是不可頓革。若下指略。病患即非法之過。能使法滅故言損減。即下五門皆出非相是也。化教標中通道俗者略示化義。顯下制教唯局道也。下引三經。初引大集通道俗治。次十輪中唯聽道治不許俗治。后引涅槃且明道治。下更引文亦通二眾。決通同異並在下明。大集中初明國王縱彼造惡。則下顯過。斷三寶者翳障正法也。奪眾生眼者損他正見也。戒施滅失者損自功德也。言無量世者舉遠多以況近少。則滅失可知。修戒施惠略舉六度初二也。廣下指文見二十八。分卷之異。彼云。寧護如法比丘一人。不護無量諸惡比丘。乃至云。若能護持法者當知。是人乃是十方諸佛世尊大檀越也。又下明道眾自治文中五法。上三可解。不共住者或不同財法。或不同住處。擯出者約異國而論。以西土多諸小國此間州郡可以同之。有法處者使同類見聞。令生慚恥改過從善故。治下顯益。善人安樂者示現益。佛法久住者明後益。業疏所謂揀除稊稗。增長嘉苗豈不然乎。十輪四段。前二出第二。后二出第三。又前後各出非相連續。初段中初三句示能教者不遺於物。懈怠下示鈍根相有四。初句二種過。次句不攝念過。貪下三句不知足過。四事中住處攝臥具。飲食收醫藥。遠離下明縱逸過。如此下正明發起。出家學道本須修智

鈍劣不堪。以事漸誘且令營福。勸化者令彼化導於他。下列三寶二師。生福勝境故。二中初三句示所治之過。為下二句明能治之心。若下列治罰相。初明密誡禁微過也。又下明屏罰治輕過也。初罰須語正罰不與語故云終也。亦下明對眾罰治重過也。治法有五。上三句三法。治次重過。或下二法治極重過。四體布地異上禮拜。謂身面伏地折辱令恥。如草覆治相謝之相。我下如來自陳設教之意。三中初四句明持戒。除下明破戒。大分為二。初至謫罰勸俗敬護。四方下二明財法兩亡。初文又二。前約報勸。破戒下次約喻勸。初中上二句揀除如法。若下明破者功能。此明破戒必約犯重。天龍下彼具列夜叉乃至人非人等。今文束之。應下勸俗恭敬。十種勝想者一應作唸佛想。二應思惟聖戒。三當起施心。四柔和質直常行忍辱。五不生卒暴心無狂亂。六喜樂正法。七常好閑靜阿蘭若處。八欲入涅槃無畏之城。九共軟語。十禮足(鈔引一三九十。餘六經不歷顯。故曲分之)。後下示報。是下結意。次喻勸中初舉喻。牛黃下經云。是牛雖死人故取之。亦如麝香死後有用。又云。譬如估客入于大海斷無量眾生命。挑其兩眼和合成藥。若盲冥無目乃至胞胎生。盲者以此藥涂其眼明凈(彼人雖死其藥有功)。又云。譬如燒香香體雖壞熏他令香

【現代漢語翻譯】現代漢語譯本愚鈍低下，難以教化。因此逐漸引導他們，讓他們努力行善積福。勸化之人，要讓他們去勸導其他人。尊敬下列的三寶（佛、法、僧）和二師（戒師、教授阿阇黎），因為這裡是產生福報的殊勝之地。在這兩點中，前三句說明了所要治理的過失，後面的兩句表明了能夠治理的心。如果以下列方式來治理和懲罰，首先說明的是秘密告誡，禁止細微的過失。『又下』說明的是私下懲罰，治理較輕的過失。最初的懲罰必須用正確的言語，因為懲罰是不與他交談，所以說『終也』。『亦下』說明的是當衆懲罰，治理嚴重的過失。治理的方法有五種，上面的三句是三種方法，治理次重的過失。『或下』的兩種方法治理極其嚴重的過失。『四體布地』與上面的禮拜不同，指的是身體和麵部伏在地上，折辱他們，讓他們感到羞恥，就像用草覆蓋來表示謝罪的樣子。『我下』如同如來自己陳述設立教法的用意。在這三點中，最初的四句說明了持戒。『除下』說明了破戒。大致分為兩個部分，從開始到『謫罰勸俗敬護』是第一部分，『四方下』到最後是第二部分，說明了財物和佛法兩方面的損失。第一部分又分為兩個部分，前面是關於果報的勸誡，『破戒下』是關於比喻的勸誡。最初的部分中，上面的兩句是揀選和去除不如法的行為。『若下』說明了破戒者的功能。這裡說明了破戒必定是關於觸犯重罪。『天龍下』他們詳細列舉了夜叉乃至人非人等，現在的經文將他們概括起來。『應下』勸誡世俗之人恭敬。十種殊勝的想法是：一、應當作唸佛的想法。二、應當思惟聖戒。三、應當生起佈施之心。四、柔和正直，常常行忍辱。五、不生粗暴之心，沒有狂亂。六、喜好正法。七、常常喜歡閑靜的阿蘭若（Aranya）之處。八、想要進入涅槃（Nirvana）無畏之城。九、用柔和的語言交談。十、禮拜雙足（鈔引一三九十，其餘六經沒有明顯列出，所以曲折地劃分）。『後下』顯示了果報。『是下』總結了意思。其次，在比喻勸誡中，首先舉出比喻。『牛黃下』經中說：『這頭牛雖然死了，人們仍然取用它的牛黃。』也像麝香，死後還有用處。又說：『譬如商人進入大海，斷送無數眾生的生命，挑出他們的兩隻眼睛，和合成藥。如果盲人沒有眼睛，乃至在胞胎中就瞎了，用這種藥塗抹他們的眼睛，就能明亮。』（這個人雖然死了，他的藥卻有功效）。又說：『譬如燒香，香的本體雖然壞了，卻能薰染他人，使之芬芳。』

【English Translation】 English version They are dull and inferior, difficult to teach. Therefore, gradually guide them and encourage them to diligently perform good deeds and accumulate blessings. Those who persuade others should encourage them to guide others. Respect the following Three Jewels (Buddha, Dharma, Sangha) and Two Teachers (Preceptor and Acharya), because this is a supreme place for generating blessings. Among these two points, the first three sentences describe the faults to be corrected, and the following two sentences express the intention to correct them. If governance and punishment are carried out in the following ways, the first point describes secret admonitions, prohibiting minor faults. '又下' (You xia) indicates private punishment, addressing minor faults. The initial punishment must be with correct words, because punishment means not speaking to them, hence '終也' (zhong ye). '亦下' (Yi xia) indicates public punishment, addressing serious faults. There are five methods of governance. The above three sentences are three methods for addressing moderately serious faults. The two methods in '或下' (Huo xia) address extremely serious faults. '四體布地' (Si ti bu di) differs from the above prostration, referring to the body and face being prostrated on the ground, humiliating them and making them feel ashamed, like covering with grass to show repentance. '我下' (Wo xia) is like the Tathagata himself stating the intention of establishing the teachings. Among these three points, the first four sentences describe upholding the precepts. '除下' (Chu xia) describes breaking the precepts. It is broadly divided into two parts: from the beginning to '謫罰勸俗敬護' (Zhe fa quan su jing hu) is the first part, and from '四方下' (Si fang xia) to the end is the second part, describing the loss of both wealth and Dharma. The first part is further divided into two parts: the former is about exhortation regarding retribution, and '破戒下' (Po jie xia) is about exhortation through metaphors. In the initial part, the above two sentences are about selecting and removing improper behavior. '若下' (Ruo xia) describes the function of those who break the precepts. This explains that breaking the precepts must be about committing serious offenses. '天龍下' (Tian long xia) they list in detail Yakshas and even non-human beings, etc. The current text summarizes them. '應下' (Ying xia) exhorts the laity to be respectful. The ten kinds of supreme thoughts are: 1. One should generate the thought of reciting the Buddha. 2. One should contemplate the holy precepts. 3. One should generate the mind of giving. 4. Be gentle and upright, and always practice forbearance. 5. Do not generate a violent mind, and be without madness. 6. Delight in the correct Dharma. 7. Always like quiet Aranya places. 8. Desire to enter the fearless city of Nirvana. 9. Speak with gentle words. 10. Pay homage to the feet (Chao yin yi san jiu shi, the other six sutras are not explicitly listed, so they are divided circuitously). '後下' (Hou xia) shows the retribution. '是下' (Shi xia) concludes the meaning. Next, in the metaphorical exhortation, the metaphor is first given. '牛黃下' (Niu huang xia) the sutra says: 'Although this ox is dead, people still take its bezoar.' It is also like musk, which is useful even after death. It also says: 'For example, a merchant enters the sea, ending the lives of countless beings, and plucks out their two eyes to combine them into medicine. If a blind person has no eyes, even if they are blind from the womb, applying this medicine to their eyes will make them bright.' (Although this person is dead, their medicine is effective). It also says: 'For example, burning incense, although the body of the incense is destroyed, it can perfume others, making them fragrant.'

。破下合法。上三句合牛麝人死及香體壞。能下合香藥有用香氣熏他。以是下結意。四中經云。善男子善學四根本。持戒毀戒是法器非法器諦自觀察不識彼短等。因是波離起問。如鈔所引。佛答中初二句遮俗許道。復下制道離過。若僧不和此句準經一一貫下。十中缺二。國王下有婆羅門前。怨嫌人下有嗔恚心訶。中間白衣為第五。婦女小兒第六。九種對人明非。第十即自已非。又九中前七是俗眾尼即道眾。本怨嫌人則通道俗。如是下明能舉。既非犯者宜拒。下下明如法舉。同律故不出。彼云。清凈比丘威儀具足成就五法(即五德也)。應頂禮僧足語惡比丘言。我今舉汝罪。是實不虛是時非時。慈心軟語為使佛法久住(下句即同利益不以損滅)。若聽我說我當如法舉汝等。涅槃中種種示相者彼第三云。譭謗正法。及一闡提或有殺生乃至邪見及故犯禁等。于毀下明立治意。七羯磨同下制教。當知下彰利益。若善下敕依行。制教敘意中初科初明從諫不治。改跡跡謂罪狀。上品者明智慧遷善不勞治法。下下明愚不受教生起立治。故知。此法唯被下愚。然人分三品。但敘上下者以中人之性隨流不定。可上則亦能依道。隨下必加治罰。攝屬二根故不明也。見影者謂。如良馬見鞭影。即喻從諫如流。遲驢謂。策之不進喻縱治不悔。雜

含云。佛告比丘。有四種馬。一者見鞭影即便驚悚隨御者意(此喻上根)。二者觸毛便能如上(中人可上)。三者觸肉然後乃驚(中人可下)。四者徹骨然後方覺(即喻下流)。七種如后所列。及下二種足七成九。不與語即是默擯。助名令顯。斥濫中初二句傷時不行。若下二斥輕陵正教。薄謂輕人。濫即罔教。薄濫二心結業熏積更增迷暗。故云自穢等。有下明妄行非法。悛改也。致下彰損。網即教網允信也。今下三示意勸行。微言即治法並佛誠教。隱而復顯。故曰重光。有力謂德可歸人。非雄豪附勢而已。住持謂志存荷教。非僣竊住處而已。嗟今講者學非經遠行乃塵庸。媚世趨時為師據位。豐華四事盛聚來徒。馳逐五邪多求利養。誰念弘揚三寶。但知虛飾一身未善律儀。安能軌眾。率由臆度妄立條章。故有罰米贖香燒衣行杖。遂使僧宗濫濁佛化塵埃。道在人弘誰當斯寄嗚呼。示可否中初列示舉法。如后正加中。若下明兩違俱損。故知。必在眾主用舍適時方能免過。治法中總列九種。所以後二在七外者。以前七藥病互不相通。后之二藥該前七病。即訶責羯磨云。當更增罪治是也。初訶責法律明。佛在舍[(衛-(舛-夕)+(一/巾))-彳+(泳-永)]因智慧盧醯那二比丘斗諍為緣。故立此法。總舉中總處明者。即

【現代漢語翻譯】現代漢語譯本含云。佛告比丘：有四種馬。第一種馬見到鞭子的影子，立刻驚恐，順從駕馭者的意願（這比喻上等根器的人）。第二種馬被鞭子觸及毛髮，就能像第一種馬一樣（中等根器的人中之上等）。第三種馬被鞭子觸及皮肉，然後才驚恐（中等根器的人中之下等）。第四種馬被鞭子打到骨頭裡，然後才覺悟（這比喻下等根器的人）。七種（指七種治罰方法）如下面所列。以及下面的兩種，總共七種加上兩種成為九種。不與他說話就是默擯。幫助他顯揚名聲。斥責那些胡作非爲的人，開始的兩句是感嘆時弊，正法不行。如果下面的兩句是斥責輕視、欺凌正教的行為。『薄』是輕視他人，『濫』是罔顧教義。輕視和罔顧這兩種心態，結下惡業，薰染積聚，更加迷茫昏暗。所以說『自穢』等等。下面說明妄行非法。『悛改』是悔改的意思。『致下』是彰顯損害。『網』是指教法的網路，值得信任。現在下面三句是示意勸勉修行。『微言』是指治理方法以及佛的誠懇教誨，隱藏之後又顯現，所以說『重光』。『有力』是指德行可以讓人歸附的人，不是指那些依附權勢的豪強。『住持』是指立志承擔弘揚教法的人，不是指那些僭越竊取住處的人。可嘆現在講經說法的人，學識淺薄，行為庸俗。諂媚世俗，追逐時勢，爲了當老師而佔據高位。豐厚的供養聚集而來，追逐五欲邪念，貪求利養。有誰想到弘揚三寶？只知道虛飾自身，尚未能好好遵守戒律，怎麼能規範大眾？一切都憑自己的臆想，隨意制定規章制度。所以有罰米贖香、燒衣行杖的事情，於是使得僧團污濁，佛法蒙塵。道在人為，誰來承擔這個重任？唉！在『示可否』中，首先列出的是舉罪的方法，如同後面的『正加』中。如果下面說明兩種違背都會造成損害。所以要知道，必須由大眾之主適時地運用，才能避免過失。在『治法』中，總共列出九種。之所以後面的兩種在七種之外，是因為前面的七種藥和病癥互不相通，後面的兩種藥涵蓋了前面的七種病癥。也就是訶責羯磨中所說的：應當更加罪責來懲治他。最初的訶責，法律上說明，佛陀在舍衛城，因為智慧盧醯那二位比丘的爭鬥為緣由，所以制定了這個方法。總舉中，總處說明的是。

【English Translation】 English version Containing clouds. The Buddha told the monks: There are four types of horses. The first type, upon seeing the shadow of the whip, immediately becomes frightened and follows the will of the rider (this is a metaphor for people of superior faculties). The second type, upon being touched by the whip on its hair, can act like the first type (those of medium faculties, but superior). The third type, only after being touched by the whip on its flesh, then becomes frightened (those of medium faculties, but inferior). The fourth type, only after being struck to the bone by the whip, then awakens (this is a metaphor for people of inferior faculties). The seven types (referring to the seven methods of discipline) are listed below. And the following two, a total of seven plus two, making nine. Not speaking to him is silent expulsion. Helping him to make his name known. Rebuking those who act recklessly, the first two sentences lament the current malpractices, where the correct Dharma is not practiced. If the following two sentences are rebuking the behavior of belittling and bullying the correct teachings. 'Belittling' is looking down on others, 'abuse' is disregarding the teachings. These two mindsets of belittling and abuse, create bad karma, which accumulates and increases confusion and darkness. Therefore, it is said 'self-defilement' and so on. Below explains acting illegally. 'Repentance' means to repent and reform. 'Leading to below' is to highlight the damage. 'Net' refers to the network of teachings, which is trustworthy. Now the following three sentences are to encourage practice. 'Subtle words' refers to the methods of governance and the Buddha's sincere teachings, hidden and then revealed again, so it is called 're-illumination'. 'Powerful' refers to people whose virtue can attract others, not those powerful people who rely on power. 'Abiding' refers to those who are determined to uphold and promote the teachings, not those who usurp and seize places of residence. Alas, those who preach the Dharma now have shallow knowledge and vulgar behavior. Flattering the world, chasing trends, and occupying high positions to be teachers. Generous offerings gather, chasing after the five desires and seeking profit. Who thinks of promoting the Three Jewels? Only knowing to decorate oneself, not yet able to abide by the precepts, how can one regulate the masses? Everything is based on one's own imagination, arbitrarily making rules and regulations. Therefore, there are things like fining rice to redeem incense, burning clothes, and using sticks, thus making the Sangha turbid and the Buddha's teachings covered in dust. The Way is promoted by people, who will bear this responsibility? Alas! In 'showing approval or disapproval', the first listed is the method of accusing, as in the later 'correct addition'. If the following explains that two violations will cause damage. So know that it must be used by the leader of the assembly at the right time to avoid mistakes. In 'methods of governance', a total of nine are listed. The reason why the latter two are outside the seven is because the previous seven medicines and diseases do not communicate with each other, and the latter two medicines cover the previous seven diseases. That is, as said in the rebuke karma: one should add more punishment to punish him. The initial rebuke, the law explains that the Buddha was in Shravasti, because of the dispute between the two monks Wisdom Luhena, so this method was established. In the general summary, the general place explains that is.

下四部前後示相。多少參涉。至文須簡。四分中若準緣起止因斗諍。文明四事本出遮法耳。總列中初二句標簡須對道眾。又但口說未必身行故加此罰。謂下列示。戒見儀命佛法大綱。修行要務四皆名正俱離偏邪。正戒是入道之基。正見乃絕縛之慧。正儀則攝物之相。正命為成道之緣。今皆反倒惑亂時心。約過驗情宜。加若罰。一令犯者改跡。二使外化清正。設教之意於斯明矣。戒儀二事七聚分配。且約粗細從別以論。若就通明七皆名戒。亦總名儀。六十二見者且約五蘊逐蘊生計。則有四句。一即色是我。二離色是我。三我大色小色在我中。四色大我小我在色中。餘四例此。一蘊有四。四五二十。復歷三世為六十。更加斷常則六十二。邪意者專為求利。致使身口變見無窮。且據喜為何止四五。釋邪命中初引智論釋。前五人所常行。實德未免。后四治生活業賤劣所為。辨相歷然。無勞曲解剖文長說。未是精窮省己離邪方名善達。五中初是身惡。余皆口惡。四邪中前三是身。后一即口。準論四皆名口者並謂求口食故。盈虛謂日月虧盈星辰纏度。四維者喻不正也。次引律釋。即盜戒中賊心取物。倒亂說法妄悅求財即是邪命。故此引之。舉法中初示非。問答差者或罪事不同或人處有異。見聞雖實還即無根。引證可解。下句顯是一

一反上。合治中上二句通標。但下略舉無知示相。聖制學者不出教行。教謂律藏行謂對治。即可學境也。愚闇纏者謂可學迷也。文下引證不知。謂素所未聞。不見謂聞而不識未必須犯。但不知見即合加治。五分中破戒須除初篇通收余聚。破見同四分。僧祇五種一中初二句總標。身下別釋為二。前明男子離合三種尋文。可知。又下次約尼女。但明身習略示共坐。餘下指上同眠共器等。計亦有三。例上可解。蓏即果反草實也。二中五眾即是五篇。且舉全數準奪行中止明下四。若犯初篇不入此治。三中有三別。初謂出入非時。與下二謂親近不善。偷人謂私竊者。摴蒲謂博弈。行在下三即游履非處。四中由好諍訟復生五過。上二心過中二口過。第五身過此性即指斗訟。第五反敬近世多然。有識宜誡。如上下結過明治。了論中本無輕慢二字。故知。止是不敬大眾。然計他語隱。故加助釋。簡濫中簡下擯出對白衣說。正治具緣中初文明異。十中前七及九並同。唯八及十諸法皆別。但舉治勘核法事特難故云異耳。如下示相。初指前七問答在後。止明第八初示舉意證即證明正謂罪實。應下明舉法有三。初舉罪中通云犯罪。且使眾知。二憶念者用時處人罪四種。勘核令憶無拒為取自言。三與罪者的示犯科令受責罰(訶責具明餘六例解)。

【現代漢語翻譯】現代漢語譯本一反上。合治中上二句通標。但下略舉無知示相。聖制學者不出教行。教謂律藏行謂對治。即可學境也。愚闇纏者謂可學迷也。文下引證不知。謂素所未聞。不見謂聞而不識未必須犯。但不知見即合加治。五分中破戒須除初篇通收余聚。破見同四分。僧祇五種一中初二句總標。身下別釋為二。前明男子離合三種尋文。可知。又下次約尼女。但明身習略示共坐。餘下指上同眠共器等。計亦有三。例上可解。蓏（luǒ）即果反草實也。二中五眾即是五篇。且舉全數準奪行中止明下四。若犯初篇不入此治。三中有三別。初謂出入非時。與下二謂親近不善。偷人謂私竊者。摴蒲（chū pú）謂博弈。行在下三即游履非處。四中由好諍訟復生五過。上二心過中二口過。第五身過此性即指斗訟。第五反敬近世多然。有識宜誡。如上下結過明治。了論中本無輕慢二字。故知。止是不敬大眾。然計他語隱。故加助釋。簡濫中簡下擯出對白衣說。正治具緣中初文明異。十中前七及九並同。唯八及十諸法皆別。但舉治勘核法事特難故云異耳。如下示相。初指前七問答在後。止明第八初示舉意證即證明正謂罪實。應下明舉法有三。初舉罪中通云犯罪。且使眾知。二憶念者用時處人罪四種。勘核令憶無拒為取自言。三與罪者的示犯科令受責罰(訶責具明餘六例解)。

【English Translation】 English version Reversing the above. The two sentences 'he hezhi zhong shang' generally indicate. But below, it briefly mentions ignorance as a sign. Scholars of the sacred teachings do not go beyond doctrine and practice. Doctrine refers to the Vinaya Pitaka (rules of discipline), and practice refers to the antidotes (to defilements). This is the realm of learning. Those entangled in ignorance and darkness are considered lost in learning. The text below cites 'not knowing,' meaning never having heard of it before. 'Not seeing' means hearing but not recognizing, not necessarily committing an offense. However, not knowing and not seeing together require correction. In the five-part Vinaya, breaking precepts requires removing the first chapter, which generally includes the remaining aggregates. Breaking views is the same as in the four-part Vinaya. In the Sangha's five types, the first two sentences generally indicate. Below, it explains separately in two parts. The former explains the three types of separation and union for men, which can be understood by examining the text. Next, it refers to nuns, only clarifying physical intimacy and briefly indicating shared seating. The rest refers to the above, such as sleeping together and sharing utensils, which are also considered three types. It can be understood by analogy to the above. 'Luo' (蓏) means fruit, the opposite of grass and solid. Among the two, the five assemblies are the five sections. It cites the entire number to determine the deprivation of practice, only clarifying the latter four. If one violates the first chapter, it does not fall under this correction. Among the three, there are three distinctions. The first refers to entering and exiting at inappropriate times. The latter two refer to associating with the unkind. 'Stealing people' refers to those who secretly steal. 'Chu pu' (摴蒲) refers to gambling. The latter three refer to wandering in inappropriate places. Among the four, due to fondness for disputes, five faults arise again. The upper two are mental faults, the middle two are verbal faults. The fifth is a physical fault; this nature refers to fighting and litigation. The fifth, disrespect, is common in modern times. Those with knowledge should be warned. As above and below, the conclusion clarifies the faults and illuminates them. The complete treatise originally did not have the two words 'slight' and 'disrespect.' Therefore, it is known that it only refers to disrespecting the assembly. However, it is assumed that other words are hidden, so additional explanations are added. In the selection of the indiscriminate, the selection below refers to expulsion and speaking to laypeople. In the proper means of correction, the initial explanation is different. Among the ten, the first seven and nine are the same. Only eight and ten are different in all dharmas. However, it is said to be different because the correction and investigation of the Dharma affairs are particularly difficult. The following shows the signs. The first refers to the previous seven questions and answers, which are later. It only clarifies the eighth, initially showing the intention to prove, which is to prove that the crime is real. Below, it clarifies that there are three ways to present the Dharma. The first is to generally state the crime, so that the assembly knows. The second is to recall the four types of time, place, person, and crime. Investigate and verify to make them recall without refusal, taking their own words. The third is to show the offenders the rules and regulations and make them accept punishment (the reprimand clearly explains the remaining six examples).

上下明和眾。初明問聽。合在舉前恐虛謬故。和上下者恐情乖故。問所舉者恐違拒故。律名求聽求彼聽可然後方舉。是謂五德知時合宜。索下問和此含問答二緣足上為十。正加中示知改法。遮謹誦故。總前四部所列過相隨犯牒入。故云準改。應下出羯磨。白中加二人者以過同故。未有而有謂初起也。已有不滅謂更增也。第四句中作訶責者單牒本也更斗諍等者預示后罰非今正加。義歸緣攝。不成中初三種反上正陳。法無所被。或下四種用法差也。無犯及下懺竟者無病加藥也。不應懺者藥病不當也。如在俗前倒說四事。罪須加擯不合訶責故云不應。余告例此上並事非。不現前者謂遙被也。戒疏云人非法是。及下即人法非人謂別眾。不足法即羯磨差脫等。並下通結上九。奪行中前加羯磨表眾同治。折辱剛強正存奪行。觀其違順驗其剛柔。取捨審量斯為正要。初陳告中已為等者誡令諦受也。言盡形者恐令畏懼也。必能等者誘令改悔也。初五中四五事同。受往分異既不聽受。何有差者。然僧既加罰理必不差。為顯行法在身不堪訓眾。故制之耳。二五中第四律中斷諍。先作單白簡集智人。愚不預數治者同然。三五中第三制親近者先遠離故。律文上有應字。第四令遠離者喜親近故。第五不應異語者即九十中口綺。問前後五種未治得作

可得名奪。第三五過及第四前三過余時並制。本不得作何名奪耶。答誠如來問。今望遮斷前所喜犯。亦得名奪。但違行法故異常犯。四五中初二併兼兩相。初云此罪者即被治之過。注餘罪中且約殘論。提下相望例亦應爾。但至吉羅則無餘也。第二注中相似謂同名罪。從生謂種類罪。三中註文準知。此治不至四重。四約訶法。五是訶人。心嫌口訶。訶必因嫌。上下互舉然據四五。本非篇聚。而列相續犯中未詳所以。亦可上三犯罪下二犯事。五六二五尋文可解。七五中第二謂。評論法理證他是非。第三中準律遮法。比丘知他有犯。對僧舉告不令眾僧同彼布薩。故云遮也。自恣亦然。今並不得。五謂論理教相。亦屬證他。順從中初明犯者調順。于下從僧求解。僧下僧量許可。解法中乞詞下注二比丘者二合作一。傳寫之誤。前後羯磨並牒二人故。雜相中坐處準僧殘者即行別住也。下行者不入臘次也。多少中準上斗諍應是同過。別過亦通作法非便。不至四者律制僧不舉僧。恐破別故。指如上者即羯磨篇被人多少中。二擯出者佛在䩭離那國。因阿濕卑富那婆娑二比丘污家惡行為緣故制。羯磨罰已驅出當界。故得名也。出過中初指所出。上句簡濫。指四事者亦即遮法。如前不異。須知倒說四事通於七九。但約對道對俗有信無信以分異

【現代漢語翻譯】現代漢語譯本可得名奪（可以被命名為『奪』）。第三五過及第四前三過余時並制（第三、第五種過失以及第四種過失中的前三種，在其他時候也被制定）。本不得作何名奪耶（本來不應該被稱作『奪』，那應該被稱作什麼呢）？答誠如來問（回答確實如你所問）。今望遮斷前所喜犯（現在希望能夠遮斷之前所喜好犯的錯誤），亦得名奪（也可以被稱作『奪』）。但違行法故異常犯（但是因為違背了行爲規範，所以與一般的犯戒不同）。四五中初二併兼兩相（第四和第五種過失中，最初的兩種都兼具兩種情況）。初云此罪者即被治之過（最初說『此罪』，指的是被懲治的過失）。注餘罪中且約殘論（註釋其他罪過時，暫且按照僧殘罪來討論）。提下相望例亦應爾（提出下面的情況，相互參照，也應該如此）。但至吉羅則無餘也（但是到了吉羅罪，就沒有剩餘的情況了）。第二注中相似謂同名罪（第二條註釋中，『相似』指的是同名的罪過）。從生謂種類罪（『從生』指的是同類的罪過）。三中註文準知（第三條註釋中，參照原文可知）。此治不至四重（這種懲治不會達到四重罪的程度）。四約訶法（第四種是關於訶責的方法）。五是訶人（第五種是訶責人）。心嫌口訶（心中嫌棄，口頭訶責）。訶必因嫌（訶責必定是因為嫌棄）。上下互舉然據四五（上下互相舉例，但是依據第四和第五種）。本非篇聚（本來不是篇聚）。而列相續犯中未詳所以（而列在相續犯中，原因不詳）。亦可上三犯罪下二犯事（也可以說，上面三種是犯罪，下面兩種是犯事）。五六二五尋文可解（第五、第六和第二、第五種，尋找原文就可以理解）。七五中第二謂（第七、第五種中，第二種指的是）。評論法理證他是非（評論法理，證明他人的是非）。第三中準律遮法（第三種中，依據戒律遮止的方法）。比丘知他有犯（比丘知道他人有犯戒行為）。對僧舉告不令眾僧同彼布薩（對僧團舉發，不讓眾僧和他一起參加布薩）。故云遮也（所以叫做『遮』）。自恣亦然（自恣也是這樣）。今並不得（現在都不可以）。五謂論理教相（第五種指的是討論法理和教相）。亦屬證他（也屬於證明他人）。順從中初明犯者調順（順從中，首先說明犯戒者調順）。于下從僧求解（在下面，向僧團請求解決）。僧下僧量許可（僧團下面，僧團衡量許可）。解法中乞詞下注二比丘者二合作一（解法中，乞詞下面的註釋『二比丘』，應該是兩個合併爲一個）。傳寫之誤（是傳抄的錯誤）。前後羯磨並牒二人故（前後的羯磨都牒二人）。雜相中坐處準僧殘者即行別住也（雜相中，坐的地方參照僧殘罪，就是實行別住）。下行者不入臘次也（下面的修行者不進入臘次）。多少中準上斗諍應是同過（多少中，參照上面的斗諍，應該是相同的過失）。別過亦通作法非便（不同的過失也可以通用，但是作法不方便）。不至四者律制僧不舉僧（不至於四重罪，戒律規定僧人不舉發僧人）。恐破別故（恐怕破壞別住）。指如上者即羯磨篇被人多少中（指的如上文，就是羯磨篇被人多少中）。二擯出者佛在䩭離那國（第二種擯出，佛在䩭離那國）。因阿濕卑富那婆娑二比丘污家惡行為緣故制（因為阿濕卑富那和婆娑兩個比丘玷污家庭的惡劣行為為緣故制定）。羯磨罰已驅出當界（羯磨懲罰完畢后，驅逐出所在的區域）。故得名也（所以得名）。出過中初指所出（出過中，首先指出所出的）。上句簡濫（上一句簡化了）。指四事者亦即遮法（指出四事，也就是遮法）。如前不異（和前面沒有不同）。須知倒說四事通於七九（須知倒過來說，四事貫通於七和九）。但約對道對俗有信無信以分異（但是根據對道、對俗，有信仰和沒有信仰來區分不同）。

【English Translation】 English version It can be named 'duo' (can be named 'deprivation'). The third and fifth transgressions, as well as the first three of the fourth transgression, are also established at other times. What should it be called if it shouldn't be called 'duo'? The answer is indeed as you asked. Now, hoping to prevent the previously liked offenses, it can also be named 'duo'. However, because it violates the code of conduct, it is different from ordinary offenses. In the fourth and fifth transgressions, the first two combine two aspects. The first says 'this transgression' refers to the transgression that is being punished. The note on other transgressions is tentatively discussed in terms of sanghavasesa. The example of looking forward and backward should also be like this. But when it comes to thullaccaya, there is nothing left. In the second note, 'similar' refers to transgressions with the same name. 'From birth' refers to transgressions of the same kind. The third note can be understood according to the text. This punishment does not reach the level of the four major offenses. The fourth is about the method of censure (訶法, hēfǎ). The fifth is to censure the person (訶人, hērén). The mind dislikes and the mouth censures. Censure must be due to dislike. The upper and lower examples are mutually cited, but based on the fourth and fifth. Originally not a collection of rules (篇聚, piān jù). It is not clear why it is listed in the continuous offenses. It can also be said that the first three are crimes and the last two are offenses. The fifth, sixth, second, and fifth can be understood by looking for the original text. In the seventh and fifth, the second refers to commenting on the principles of Dharma and proving the rights and wrongs of others. In the third, according to the Vinaya, the method of prohibition (遮法, zhēfǎ). If a Bhikkhu knows that another has committed an offense, he reports it to the Sangha and does not allow the Sangha to participate in the Uposatha with him. Therefore, it is called 'prohibition'. The Pavarana is also the same. Now, neither is allowed. The fifth refers to discussing the principles of Dharma and the characteristics of the teachings. It also belongs to proving others. In compliance, the first clarifies that the offender is tamed. Below, he seeks a solution from the Sangha. Below the Sangha, the Sangha measures and permits. In the method of resolution, the note below the request for words 'two Bhikkhus' should be two combined into one. A mistake in transcription. The preceding and following karmas both refer to two people. In miscellaneous aspects, the place to sit is based on sanghavasesa, which is to practice separate residence (別住, biézhù). The practitioner below does not enter the order of seniority (臘次, làcì). In quantity, according to the above dispute, it should be the same offense. Different offenses can also be used in general, but the procedure is inconvenient. Those that do not reach the four major offenses, the Vinaya stipulates that the Sangha does not accuse the Sangha. Fearing to break the separate residence. Referring to the above refers to the number of people in the karma section. The second expulsion, the Buddha was in Kosambi (䩭離那國, Koshambi). It was established because of the evil behavior of the two Bhikkhus Ashvajit (阿濕卑, Āshípēi) and Punarvasu (富那婆娑, Fùnàpósuō) who defiled the family. After the karma punishment, they were expelled from the area. Therefore, it is named. In the transgression of expulsion, the first points out what is expelled. The previous sentence simplifies it. Pointing out the four things is also the method of prohibition. It is no different from before. It should be known that the four things are said in reverse, and the four things run through seven and nine. However, the differences are distinguished according to whether there is faith or no faith in relation to the path and in relation to the laity.

耳。次指隨戒。即本緣起律文廣列。此不繁引故指如后。倒下顯過。故下明治。使下彰益。此下勸依。治法中前總指四種。治法字中義兼奪行。然奪行隨順諸治並同。初治及解隨過乃異。然下略示初法。下指律本。今略引之。律云。大德僧聽此阿濕卑富那婆娑比丘于䩭離那國污他家行惡行俱有見聞若僧時到僧忍聽為阿濕卑富那婆娑作擯汝污他家行惡行俱有見聞汝可離此住處去不須此處住白如是(羯磨準知以此為法隨過牃稱)。解中亦先三乞。其乞辭及解法一同前文。但改諸訶責字為擯字耳。后諸治罰亦然。此處知之下更不點也。求解中初明乞解。由不入界故須遣信。僧下明制約。若有等者謂余比丘私有請問。由不得共語推令問師(舊云。被治人止得問師。恐餘人成隨舉故準戒疏。隨舉唯局惡見。況隨舉亦不開師。其謬可知也)。三依止者佛在舍衛。僧芻比丘愚癡犯罪。共白衣雜住相親。因制此法。出過中初明倒亂。必兼兩眾方入此治。或下正律本緣但令數犯不約對人。須下正明立法仍見名義。使下顯益。加治中初指治法。奪行在中律作白雲。大德僧聽此僧芻比丘癡無所知多犯眾罪。共白衣雜住而相親附。不順佛法。若僧時到僧忍聽。與僧芻比丘作依止羯磨白如是(羯磨準知)。與下明依人。明下略示順從及解法。涅槃

下示異名。餘下指行法。彼云。愚癡無智者盡形依止。十誦受戒多歲不知五法。盡形依止(五法謂不知犯不犯輕重。及不誦廣戒)。毗尼母百臘不知法。從十臘依止等。彼篇頗詳。且略引示。遮不至中佛在舍衛。舍利弗目連俱在伽尸國。遊行至摩梨園中住。質多居士請二尊者具辨美饌。其園中舊住比丘名善法。往看嫉妒心生便言。居士所辨飲食最勝唯無胡麻滓。質多言。善法懷如是多寶根力覺意禪定正受。作如是粗言。便說譬喻。如國土無雞。有賈客持雌雞至。雌無雄故與烏共通生子。不作雞鳴復不烏喚。即名烏雞。如是善法懷如是多寶等而作此粗言。善法言。居士罵我我今捨去。乃至佛所為佛所呵。故制治法。出過中此亦對俗加罵為異。上明余過罵是正過。須下明立治名相兩顯。言作法者白雲。大德僧聽此善法比丘質多居士信經檀越常好佈施供給眾僧而以下賤惡罵罵之若僧時到僧忍聽今為善法作遮不至白衣家羯磨白如是(羯磨準作)。奪行並同僧下示別過。雖非罵謗損惱同故。遣謝中初明選差。八法中第五受人語者不妄拒也。七約行業餘並解能。八中議字律本不從言單作為正。將下明往懺。初令語告。檀越懺悔者召令受也。若下次教觀量。具有等者律云。若不受應至眼見耳不聞處。安羯磨比丘。著眼見(令彼目睹心

柔受懺)。耳不聞處(恐聞作法)。教令如法懺悔。復來語言居士懺悔。彼比丘先犯罪已為懺悔罪已除。彼若受者善若不受者犯罪。比丘應自往懺悔。若俗下後示開解懺竟俗喜。足顯從順故。總簡中以前後七法過相相涉治法乃殊故。約信行大分二類。隨相細簡各別如文。前四中律足數者前篇具明。后三中同犯重者。財法亡故引涅槃經。初示正意。謗法者通前七過。降伏者總目七法。若準經中通明七種。今此引之且證三舉。又下明別意。果在當來愚多不信輕撥聖教。公然作惡故立治法。使知因果驅歸正信故也。斥濫中三。初三句標人。上句示所學。下二句明心行。未涉道者隨塵染故。違大小者不稟教故。口下二示濫。上二句即明學語。罪福性空出普賢行法。淫慾是道出無行經。乃大乘之通說。非止一經。為顯業相皆如幻故。復示業性不可得故。復示染凈同一源故。復示諸法唯一心故。復令眾生於諸惡中得解脫故。非謂使汝作不凈行今身為惡。傍倚此語用飾己非取適愚情。實乖聖意。即楞嚴云。先斷淫心。是名如來。先佛世尊第一決定清凈明誨。若不斷淫修禪定者如蒸砂石欲成其飯。經百千劫終名熱砂等。又梵網經云。菩薩應生教順心。救度一切眾生凈法與人。而反更起一切人淫。乃至無慈悲心。是菩薩波羅夷罪。汝謂楞

嚴梵網是大乘乎。若專彼語此復云何。悲夫悲夫。身下顯上心行。上句示行。下二句明心。隨即是順。謂愚叢從化。違謂智者所非。愛惡熾然去道甚遠。並下三勸罰。不見舉中佛在拘睒彌國。闡陀比丘犯罪。余比丘語言。汝犯罪見不。答言不見。比丘舉過。佛因訶製出過有二。初即倒亂。或下二明信壞。但是作惡不畏來報。即為邪見非同斷善頓棄三寶而失戒矣。或由下二句推上過源。僧下示其拒逆。邪見在懷非言不顯。故假問答為舉本緣。僧即下次加治法。初明加法。白雲。大德僧聽此闡陀比丘犯罪。余比丘語言。汝犯罪見不。答言不見。若僧時到僧忍聽。今為闡陀比丘作不見。罪舉羯磨白如是(羯磨例準)。奪行等並同。為下二明舉意。且謂。權暫簡滅擯永棄。故作下示名義。如物舉棄不復用故。行處中三法並爾故此總示。有僧處者令慚恥故。六不懺舉者亦因闡陀僧問。汝有罪懺悔。答言不懺。故制舉之。出過中初明應懺。上句示罪可懺。輕者即滅重者轉輕。故云不定。從緣生者釋成不定所以。而下明不懺。上四句示過。言濫說者即倚傍聖言。誑惑無知拒逆僧命故。垢下二句彰損重。故下二句明治法。詞句同前。但改諸見字為懺字。余無少差。經下會異名即涅槃也。求解中僧量議者理須細察還復正信。不察虛詐縱解

【現代漢語翻譯】現代漢語譯本《嚴梵網經》所說是大乘佛法嗎？如果只專注于《嚴梵網經》的教義，那麼其他的佛法又該如何理解呢？真是令人悲憫啊！『身下顯上心行』，是指從行為來顯現內心的境界。『上句示行』，指的是前面的句子揭示了行為。『下二句明心』，指的是後面的兩句說明了內心。『隨即是順』，意思是說跟隨教導就是順從。『謂愚叢從化』，是說愚昧的人群容易盲從。『違謂智者所非』，是說違背真理是智者所不贊同的。『愛惡熾然去道甚遠』，意思是說貪愛和憎惡像火焰一樣燃燒，會使人離真道越來越遠。『並下三勸罰』，指的是下面三句是勸誡和懲罰。『不見舉中佛在拘睒彌國』，指的是在《不見罪舉》中，佛陀在拘睒彌國的時候。『闡陀比丘犯罪。余比丘語言。汝犯罪見不。答言不見。比丘舉過。佛因訶制』，說的是闡陀比丘犯了戒，其他比丘問他：『你犯戒了，知道嗎？』他回答說：『不知道。』於是比丘們就指出了他的過錯，佛陀因此呵斥並制定了戒律。『出過有二。初即倒亂』，指出過有兩種情況，第一種是顛倒錯亂。『或下二明信壞』，或者下面兩種情況說明了信仰的破壞。『但是作惡不畏來報。即為邪見非同斷善頓棄三寶而失戒矣』，意思是說，只是作惡但不畏懼未來的果報，這就是邪見，不同於斷絕善根、立刻拋棄三寶而失去戒律的情況。『或由下二句推上過源』，或者由下面的兩句來推斷上面的過錯根源。『僧下示其拒逆。邪見在懷非言不顯。故假問答為舉本緣』，僧團下面顯示的是拒絕和違逆。邪見存在於心中，一定會通過言語表現出來，所以通過假設的問答來揭示根本的原因。『僧即下次加治法。初明加法。白雲。大德僧聽此闡陀比丘犯罪。余比丘語言。汝犯罪見不。答言不見。若僧時到僧忍聽。今為闡陀比丘作不見。罪舉羯磨白如是(羯磨例準)』，僧團接下來要進行懲治的方法。首先說明懲治的方法。稟告說：『各位大德僧眾請聽，這位闡陀比丘犯了戒，其他比丘問他：『你犯戒了，知道嗎？』他回答說：『不知道。』如果僧團認為時機已到，僧團容忍聽取，現在為闡陀比丘進行《不見罪舉》的羯磨，稟告如上（羯磨的例子以此為準）。』『奪行等並同』，剝奪他的修行資格等等，都與此相同。『為下二明舉意。且謂。權暫簡滅擯永棄』，下面兩句說明舉罪的意義。暫時的簡別和滅除，以及永遠的擯棄。『故作下示名義。如物舉棄不復用故』，所以下面的內容揭示了名稱和意義，就像東西被舉起來丟棄，不再使用一樣。『行處中三法並爾故此總示。有僧處者令慚恥故』，修行的地方，三種方法都是這樣，所以這裡總的說明。有僧團的地方，是爲了讓人感到慚愧。『六不懺舉者亦因闡陀僧問。汝有罪懺悔。答言不懺。故制舉之』，六種不懺悔的情況被舉罪，也是因為闡陀比丘，僧團問他：『你有罪，懺悔嗎？』他回答說：『不懺悔。』所以制定了舉罪的制度。『出過中初明應懺。上句示罪可懺。輕者即滅重者轉輕。故云不定。從緣生者釋成不定所以』，在指出過錯中，首先說明應該懺悔。前面的句子說明罪是可以懺悔的。輕的罪立刻消滅，重的罪可以減輕，所以說是不定的。『從緣生者』解釋了不確定的原因。『而下明不懺。上四句示過。言濫說者即倚傍聖言。誑惑無知拒逆僧命故』，下面說明不懺悔。上面的四句說明了過錯。『言濫說者』，指的是濫用聖言，欺騙迷惑無知的人，拒絕違逆僧團的命令。『垢下二句彰損重。故下二句明治法。詞句同前。但改諸見字為懺字。余無少差』，『垢下二句』彰顯了損害的嚴重性。所以下面的兩句說明了懲治的方法。詞句與前面相同，只是把『見』字改為『懺』字，其餘沒有差別。『經下會異名即涅槃也』，經文下面會合不同的名稱，指的就是涅槃。『求解中僧量議者理須細察還復正信。不察虛詐縱解』，在尋求解決的方法中，僧團衡量討論，必須仔細考察，使人恢復正信。如果不考察虛假欺詐，就放縱地解除罪責。

【English Translation】 English version Is the Yan Fan Wang Jing (Brahma Net Sutra) a Mahayana teaching? If one focuses solely on its teachings, how should other Buddhist teachings be understood? Alas, how pitiable! 'The lower body reveals the upper mind and conduct' means that inner states are manifested through actions. 'The upper sentence shows conduct' refers to the preceding sentence revealing conduct. 'The following two sentences clarify the mind' refers to the subsequent two sentences explaining the mind. 'Following immediately is compliance' means that following the teachings is compliance. 'Said the foolish crowd follows transformation' means that foolish people easily follow blindly. 'Opposition means what the wise do not affirm' means that opposing the truth is not approved by the wise. 'Love and hate blaze fiercely, going far from the path' means that greed and hatred burn like flames, leading people further away from the true path. 'And the following three exhortations and punishments' refers to the following three sentences being exhortations and punishments. 'Not seeing the accusation, the Buddha was in Kausambi' refers to the Not Seeing Offense Accusation, where the Buddha was in Kausambi. 'The Chanda (name of a monk) bhikshu (monk) committed an offense. The other bhikshus (monks) said, 'Have you committed an offense, do you see it?' He replied, 'I do not see it.' The bhikshus (monks) pointed out the offense. The Buddha therefore rebuked and established precepts' refers to Chanda bhikshu (monk) breaking a precept, and other bhikshus (monks) asked him, 'Have you broken a precept, do you know it?' He replied, 'I do not know.' So the bhikshus (monks) pointed out his fault, and the Buddha therefore rebuked and established precepts. 'There are two ways to point out offenses. The first is confusion' means that there are two situations for pointing out offenses, the first being confusion and disorder. 'Or the following two clarify the destruction of faith' or the following two situations explain the destruction of faith. 'But doing evil without fearing retribution is a wrong view, not the same as cutting off good roots, immediately abandoning the Three Jewels, and losing precepts' means that simply doing evil without fearing future retribution is a wrong view, different from cutting off good roots, immediately abandoning the Three Jewels, and losing precepts. 'Or the following two sentences infer the source of the above offense' or the following two sentences infer the source of the above fault. 'The Sangha (monastic community) below shows its rejection and opposition. Wrong views in the heart will surely be revealed in speech. Therefore, hypothetical questions and answers are used to reveal the fundamental cause' The Sangha (monastic community) below shows rejection and opposition. Wrong views in the heart will surely be revealed through speech, so hypothetical questions and answers are used to reveal the fundamental cause. 'The Sangha (monastic community) next adds methods of correction. First, clarify the method of addition. Report: 'Venerable Sangha (monastic community), please listen, this Chanda bhikshu (monk) has committed an offense. The other bhikshus (monks) said, 'Have you committed an offense, do you see it?' He replied, 'I do not see it.' If the Sangha (monastic community) deems the time appropriate, the Sangha (monastic community) tolerates listening, now performing the Not Seeing Offense Accusation Karma (formal act) for Chanda bhikshu (monk), reporting as above (the example of Karma (formal act) is according to this).' 'Depriving of practice, etc., are all the same' Depriving him of his qualifications for practice, etc., are all the same. 'The following two clarify the intention of the accusation. Namely, temporarily distinguishing and eliminating, and permanently expelling' The following two sentences clarify the meaning of the accusation: temporary distinction and elimination, and permanent expulsion. 'Therefore, the following reveals the name and meaning, like something lifted up and discarded, no longer used' Therefore, the following reveals the name and meaning, just like something lifted up and discarded, no longer used. 'The three methods in the place of practice are all like this, so this is a general explanation. Those in the Sangha (monastic community) are made to feel ashamed' The three methods in the place of practice are all like this, so this is a general explanation. Those in the Sangha (monastic community) are made to feel ashamed. 'The accusation of the six non-confessions is also because the Sangha (monastic community) asked Chanda (name of a monk), 'Do you have offenses, do you confess?' He replied, 'I do not confess.' Therefore, the system of accusation was established' The accusation of the six non-confessions is also because the Sangha (monastic community) asked Chanda (name of a monk), 'Do you have offenses, do you confess?' He replied, 'I do not confess.' Therefore, the system of accusation was established. 'In pointing out offenses, first clarify that one should confess. The preceding sentence shows that offenses can be confessed. Light offenses are immediately extinguished, heavy offenses can be lightened, so it is said to be uncertain. 'Those born from conditions' explain the reason for uncertainty' In pointing out offenses, first clarify that one should confess. The preceding sentence shows that offenses can be confessed. Light offenses are immediately extinguished, heavy offenses can be lightened, so it is said to be uncertain. 'Those born from conditions' explain the reason for uncertainty. 'And below clarifies non-confession. The above four sentences show offenses. 'Those who speak excessively' refer to relying on sacred words, deceiving and confusing the ignorant, and rejecting and opposing the Sangha's (monastic community) orders' And below clarifies non-confession. The above four sentences show offenses. 'Those who speak excessively' refer to abusing sacred words, deceiving and confusing the ignorant, and rejecting and opposing the Sangha's (monastic community) orders. 'The following two sentences under 'defilement' reveal the severity of the damage. Therefore, the following two sentences clarify the method of correction. The wording is the same as before, but the word 'see' is changed to 'confess', and there is no other difference' The following two sentences under 'defilement' reveal the severity of the damage. Therefore, the following two sentences clarify the method of correction. The wording is the same as before, but the word 'see' is changed to 'confess', and there is no other difference. 'The sutra below combines different names, which is Nirvana (liberation)' The sutra below combines different names, which is Nirvana (liberation). 'In seeking a solution, the Sangha's (monastic community) deliberation must carefully examine and restore correct faith. Failure to examine falsehood and deception will lead to indulgent release' In seeking a solution, the Sangha's (monastic community) deliberation must carefully examine and restore correct faith. Failure to examine falsehood and deception will lead to indulgent release.

不成。七惡見者佛在舍衛。利吒比丘惡見生言。我知佛所說法。行淫慾非障道法。諸比丘慇勤諫諭。利吒堅持惡見而言。此是真實余皆虛妄。諸比丘白佛。因製出過中初明本過。因即示名。亦下明余過。須下加治法。白雲。大德僧聽此利吒比丘作如是語。行淫慾非障道法若僧時到僧忍聽僧今與利吒比丘作訶諫。舍此事故阿利吒莫作是語莫誹謗世尊謗世尊者不善世尊不作如是語世尊無數方便說行淫慾是障道法若犯淫慾即為障道白如是(羯磨第二句如前牒。已更將第四句。續則緣本雙陳與白為異。已前諸法並然)。結益中初文為三。上二句彰法勝。次二句顯功深。上句住法下句攝僧。后二句贊弘護。引制教中即律增一中文共有十句。鈔文從初至於僧。來即初句也。令下九句皆略示耳。如雲如來出世為一義故制訶責等。所謂令僧歡喜(乃至第十皆準此)。增二九句如雲如來出世為二義故制呵責等。謂攝取于僧令僧歡喜(第二句亦如上。標已云。謂令僧歡喜令僧安樂。如是展轉至十皆爾)。增三為三義故有八句。乃至增九為九義故有二句。增十律略不出。合有為十義故一句(古記解錯故具引之)。涅槃亦出第三。初指前標后。有下正勸為二。初勸道眾。懲音澄誡也(經本作糾)。又下勸道俗為二。初令勸學。四眾即僧尼士女。

【現代漢語翻譯】不成。七惡見者，佛在舍衛城（Śrāvastī，古印度城市，是憍薩羅國的首都）。利吒比丘（Āriṣṭa，一位比丘的名字）生起惡見說：『我知道佛陀所說的法，行淫慾並非障礙修道的法。』眾比丘慇勤勸諫。利吒（Āriṣṭa）堅持惡見說：『這是真實的，其餘都是虛妄的。』眾比丘稟告佛陀。因此制定了過午不食的戒律，最初闡明根本的過失，因此就顯示了名稱，也在下面說明其餘的過失，需要下面加上對治的方法。稟告說：『大德僧眾請聽，這位利吒比丘（Āriṣṭa）說這樣的話，行淫慾並非障礙修道的法。如果僧眾時機已到，僧眾容忍聽取，僧眾現在要對利吒比丘（Āriṣṭa）進行訶責勸諫，捨棄這件事。阿利吒（Āriṣṭa）不要說這樣的話，不要誹謗世尊，誹謗世尊是不好的，世尊不會說這樣的話，世尊用無數方便說行淫慾是障礙修道的法，如果犯了淫慾就是障礙修道。』稟告如是。（羯磨（Karma，業）的第二句如前面所說，已經將第四句接續，那麼緣由和根本一起陳述，與稟告不同。以前的各種法都是這樣。）總結利益中，最初的文分為三部分。上面兩句彰顯法的殊勝，接著兩句顯示功德的深厚。上面一句是住持佛法，下面一句是攝受僧眾。後面兩句是讚歎弘揚和守護。引用制定教誡中，即律藏《增一阿含經》中文共有十句。鈔文從最初到『僧』，就是第一句。『令』下面的九句都是略微顯示而已。如說如來出世因為一個意義而制定訶責等，所謂令僧歡喜（乃至第十句都照此理解）。《增二》九句如說如來出世因為兩個意義而制定訶責等，謂攝取于僧，令僧歡喜（第二句也如上面所說，標明后說，謂令僧歡喜，令僧安樂，如此輾轉到十句都是這樣）。《增三》因為三個意義所以有八句，乃至《增九》因為九個意義所以有兩句。《增十》律藏略而不出，合起來因為十個意義所以有一句（古記的解釋有錯誤，所以全部引用）。《涅槃經》也提出了第三個意義。最初指明前面，標示後面。『有』下面正式勸誡分為兩部分。最初勸誡修道的大眾。懲，讀作澄，是告誡的意思（經文中寫作『糾』）。『又』下面勸誡修道的在家眾和出家眾分為兩部分。最初是勸令學習。四眾即比丘、比丘尼、優婆塞、優婆夷。

【English Translation】 It is not permissible. Regarding the seven evil views, the Buddha was in Śrāvastī (an ancient city in India, the capital of the Kingdom of Kosala). The bhikkhu Āriṣṭa (a bhikkhu's name) arose with an evil view, saying: 'I know the Dharma spoken by the Buddha; engaging in sexual activity is not an obstacle to the path.' The bhikkhus earnestly admonished him. Āriṣṭa persisted in his evil view, saying: 'This is the truth; all else is false.' The bhikkhus reported this to the Buddha. Therefore, the rule of not eating after noon was established, initially clarifying the fundamental fault, thus revealing the name, and also explaining the remaining faults below, requiring methods of correction to be added below. They reported: 'Venerable Sangha, please listen. This bhikkhu Āriṣṭa is saying such words: engaging in sexual activity is not an obstacle to the path. If the Sangha deems it the right time, and the Sangha is willing to listen, the Sangha will now rebuke and admonish the bhikkhu Āriṣṭa, abandoning this matter. Āriṣṭa, do not speak such words; do not slander the World Honored One. Slandering the World Honored One is not good. The World Honored One would not say such things. The World Honored One, through countless means, has said that engaging in sexual activity is an obstacle to the path. If one engages in sexual activity, it becomes an obstacle to the path.' They reported thus. (The second sentence of the Karma (action) is as previously stated, having continued with the fourth sentence. Then, the cause and the root are presented together, differing from the report. All previous Dharmas are like this.) In summarizing the benefits, the initial text is divided into three parts. The first two sentences highlight the excellence of the Dharma, and the next two sentences reveal the depth of the merit. The first sentence is about upholding the Dharma, and the next sentence is about gathering the Sangha. The last two sentences praise the propagation and protection. In quoting the established teachings, in the Ekottara Agama (a Buddhist scripture), there are a total of ten sentences. The commentary text, from the beginning to 'Sangha,' is the first sentence. The nine sentences below, beginning with '令 (lìng, to cause),' are merely slight indications. For example, it is said that the Tathagata appeared in the world to establish rebuke, etc., for one purpose, namely, to make the Sangha happy (and so on until the tenth sentence). The nine sentences of the Ekottara Agama state that the Tathagata appeared in the world to establish rebuke, etc., for two purposes, namely, to gather the Sangha and to make the Sangha happy (the second sentence is also as stated above, indicating that it is to make the Sangha happy and to make the Sangha peaceful, and so on until the tenth sentence). The Ekottara Agama for three purposes has eight sentences, and so on until the Ekottara Agama for nine purposes has two sentences. The Ekottara Agama for ten purposes is omitted in the Vinaya. Altogether, there is one sentence for ten purposes (the ancient commentary's explanation is incorrect, so it is quoted in full). The Nirvana Sutra also presents the third meaning. Initially, it points out the front and indicates the back. Below '有 (yǒu, to have),' the formal exhortation is divided into two parts. Initially, it exhorts the assembly of practitioners. 懲 (chéng), read as 澄 (chéng), means to admonish (written as '糾 (jiū)' in the scripture). Below '又 (yòu, also),' the exhortation to both lay and monastic practitioners is divided into two parts. Initially, it is to encourage learning. The four assemblies are bhikkhus, bhikkhunis, upasakas, and upasikas.

下云四部亦同。正法者經作戒定慧。若下二勸苦治。大集經亦出護法品。文為二。初明護如法之益。四姓者西土姓種統之唯四。一剎帝利(王種)。二婆羅門(凈行)。三毗舍(商賈)。四首陀(農人)。若下二明隨惡人之損。問中二經相違故須和會。答中初兩存釋。又下廢前釋。窮即訓極。累謂囑累。一代所歸故云教本。決前不了故是正義。兩下雙結。惡馬治中初示緣。莫問者不用自言故。語下正治為三。初示他處不容。如下二明當眾所棄。合和也。杙即繫馬。柱上是舉喻。汝下合法。不見罪者合上惡馬難調。一切舍者合上和杙棄之。如是下三明治已驅遣。不求聽者由彼兇惡必不聽。故此即聽者默受僧訶。無所辭故。默擯中初引示。梵壇者有云。梵王宮前立一罈。天眾不如法者令立壇上。余天不與往來交言。五分因闡陀惱僧故用此治。次智論中強獷謂性粗惡。以下出所以。語地以語為樂故。通色有者梵天行故。言故違者謂特意也。此下勸行。亦有等者即僧祇二十四卷。因摩訶羅犯眾罪雖懺猶作。乃作不共語羯磨。今云尋本未得者示有遺忘故。雜下引證。柔軟謂勸喻。剛強即謫罰(通收七法)。殺之即默擯。謂下顯相有三種。不與語即常所言論。教授約學業。教誡約過失(昔以柔軟配四羯磨。剛強配三舉詳之)。問后

【現代漢語翻譯】現代漢語譯本下云四部亦同。正法者經作戒定慧。若下二勸苦治。《大集經》亦出護法品。文為二。初明護如法之益。四姓者西土姓種統之唯四：一剎帝利（王族），二婆羅門（凈行者），三毗舍（商人），四首陀（農民）。若下二明隨惡人之損。問中二經相違故須和會。答中初兩存釋。又下廢前釋。窮即訓極。累謂囑累。一代所歸故云教本。決前不了故是正義。兩下雙結。惡馬治中初示緣。莫問者不用自言故。語下正治為三。初示他處不容。如下二明當眾所棄。合和也。杙即繫馬。柱上是舉喻。汝下合法。不見罪者合上惡馬難調。一切舍者合上和杙棄之。如是下三明治已驅遣。不求聽者由彼兇惡必不聽。故此即聽者默受僧訶。無所辭故。默擯中初引示。梵壇者有云，梵王宮前立一罈，天眾不如法者令立壇上，余天不與往來交言。五分因闡陀惱僧故用此治。次智論中強獷謂性粗惡。以下出所以。語地以語為樂故。通色有者梵天行故。言故違者謂特意也。此下勸行。亦有等者即僧祇二十四卷。因摩訶羅犯眾罪雖懺猶作。乃作不共語羯磨。今云尋本未得者示有遺忘故。雜下引證。柔軟謂勸喻。剛強即謫罰（通收七法）。殺之即默擯。謂下顯相有三種。不與語即常所言論。教授約學業。教誡約過失（昔以柔軟配四羯磨，剛強配三舉詳之）。問后

【English Translation】 English version The following four parts of the clouds are also the same. 'Right Dharma' in the scriptures refers to precepts, concentration, and wisdom. The following two sections encourage suffering and treatment. The Mahasamghika Vinaya also contains a chapter on protecting the Dharma. The text is divided into two parts. The first clarifies the benefits of protecting the Dharma according to the law. The 'four castes' refer to the four main castes in India: 1. Kshatriya (warrior/ruling class), 2. Brahmin (priestly class), 3. Vaishya (merchant class), and 4. Shudra (laborer class). The following two sections clarify the harm caused by following evil people. The question arises because the two scriptures contradict each other, so they need to be reconciled. The initial two explanations in the answer section are retained. The following explanation abandons the previous one. 'Exhaustive' means to train to the extreme. 'Accumulation' refers to entrusting. Because it is the basis to which a generation returns, it is called the 'teaching foundation.' Because it resolves what was previously unclear, it is the 'correct meaning.' The two sections below conclude together. The treatment of the 'evil horse' initially shows the cause. 'Do not ask' means not to use self-expression. The following treatment is divided into three parts. The first shows that it is not tolerated elsewhere. The following two sections clarify that one will be abandoned by the assembly. 'Harmony' is also meant. 'Peg' refers to tying up a horse. The pillar is used as a metaphor. The following section applies the law. 'Not seeing the fault' corresponds to the 'evil horse' being difficult to tame. 'Abandoning everything' corresponds to 'harmonizing the peg and abandoning it.' The following three sections clarify that one has already been driven away after being treated. 'Not seeking to listen' is because they are fierce and evil and will certainly not listen. Therefore, this means that the listener silently accepts the samgha and has nothing to say in defense. The initial introduction in the silent expulsion mentions the 'Brahma altar.' It is said that an altar is erected in front of the Brahma King's palace. Those among the heavenly beings who do not follow the law are made to stand on the altar, and the other heavenly beings do not interact or speak with them. The five parts are used to treat Chanda because he annoys the samgha. Next, in the Mahaprajnaparamita-sastra, 'strong and fierce' means having a coarse and evil nature. The following explains the reason. The 'speech ground' is because they delight in speech. 'Communicating with form' is because they practice Brahma-conduct. 'Saying that it violates' means intentionally. The following encourages practice. 'Also having the same' refers to the twenty-fourth volume of the Mahasamghika Vinaya. Because Maha-Rohana committed many offenses, even though he repented, he still committed them. Therefore, a karma of non-communication was performed. Now, saying 'seeking the original but not obtaining it' shows that there is forgetting. The following cites evidence. 'Soft' means to persuade and exhort. 'Rigid' means to punish (generally encompassing seven methods). 'Killing him' means silent expulsion. The following reveals that there are three aspects. 'Not speaking' refers to ordinary conversations. 'Teaching' refers to studies. 'Admonishment' refers to faults (in the past, softness was matched with the four karmas, and rigidity was matched with the three expulsions in detail). Question later

之二法既不出過。何時用之。答此謂強狠再犯重加。前羯磨云更增罪治。及雜含中猶不調者。驗此二法必無單作。以不足數中無此人故。問同異云何。答前須出界不制他言。后在本住眾不與語。若論犯過即同前七。問輕重云何。答前輕後重前但如棄后喻殺故。問二法為次第用耶。答惡馬治是律所加默擯。他宗所出斟量情過隨用一治。問此二何無奪行。答既是增罰奪行在前故也。滅擯中若據前標但云七九。由同謫罰寄此明之。然本律中但令滅擯。加法無文結翻疏漏。故引他部用成行事。加法文中若準五分。白與羯磨例皆四句。今並加之以成一體。序文所謂見行羯磨。攬為此宗一見者義見此也。緣中不共住者羯磨說戒二種僧中不攝故。不共事者利養絕分故。簡異中多論不取自言。眾皆委故。不現前者許遙被故。若下準律決論。如下指事。足數已引此。亦大眾同知佛亦訶止令取自言。故知不許。又不現者律亦不開。五法現前通諸羯磨。然論許者或是兇惡眾不可制。聖論所出必不徒然。斥濫中彼時法律盛行尚云多有。況今末世蓋不足言。大科第二非法中總列分三。初二句總標。飲下二列相。初列諸非治。或作下二明三種非制。初中飲酒等者示所犯過。罰錢下列能治法。大分五種。初罰財物。賕亦財寶輸即盡也。雖非法制以先同

和不送成重。餘四可解。週年苦役一句連屬上文為一種。鋤墾刈割也。次列三種制者同今眾院規繩之類。初破戒制中所列多。相併律明禁反立為制。鋤刈即犯掘壞。分僧食即盜常住。賣買等即畜不凈物。自余可知。即今禪眾不知戒相。普集僧眾擇菜造食。舉世盛傳矜為正則。流弊斯久孰為改之。科索謂率斂也。畜即生口產謂田土。順俗制中三種。赦即放也。俗王普赦僧取為制。貨賕得脫者效俗贖刑。因利求利者失少奪多也。非法制中亦三。露立即裸身。吹灰謂吹地灰塵。如是下三通結。推釋中初示非法所以。上明背教下示任惡。綱維即眾首。眾生下二明善不加惡。如后引者即指下科。引證中僧祇次列三法。初明善強惡弱。容可訶故。若下示惡強善弱。力制不聽故開語他用自免過。止三人者至四成僧。義須訶諫恐破別故。不趣爾者恐非同意自苦惱故。若不下復不容語故開心念。目對非法意所不同名見不欲。次母論中言如上者指同僧祇。如羯磨篇具引。決犯中恐疑罰錢非理成犯盜。故答中初明非犯。非不下明有犯。非法制者通得吉羅。制輕業重故也。正制中初四分。要字乎呼謂制約也。又下上句立制下句勸依。五分二段。上開違佛下令順時。如今國制尼不依僧帳藉公憑之類。下引婆論轉釋五分。戒疏中解如持禁物出境之例

【現代漢語翻譯】現代漢語譯本不送成重（指不送還而構成重罪）。其餘四種情況可以懺悔解決。『週年苦役』一句與上文相連，構成一種情況。『鋤墾刈割』也是如此。接下來列出的三種『制』，類似於現在的議會規章制度。最初的『破戒制』中所列舉的情況較多。將相互違背的律條明確禁止，反而立為『制』。『鋤刈』即觸犯了挖掘破壞的行為，『分僧食』即盜用常住財物，『賣買等』即畜養不清凈之物。其餘情況可以依此類推。現在的禪宗僧眾不瞭解戒律，普遍聚集僧眾擇菜做飯，世人盛傳並以此為準則，這種流弊存在已久，誰來改變它呢？『科索』是指徵收賦稅。『畜』指人口，『產』指田地。『順俗制』中有三種情況。『赦』即釋放。世俗國王普遍赦免罪犯，僧人也效仿製定赦免制度。通過賄賂逃脫罪責，效仿世俗用錢贖刑。因小利而求大利，是捨棄小的而奪取大的。『非法制』中也有三種情況。『露立』即裸露身體。『吹灰』指吹地上的灰塵。像這樣，下面三段是總結。推論解釋中，首先說明非法的緣由。上面說明背離佛教教義，下面說明放任惡行。『綱維』指僧團的領導者。『眾生』下兩段說明善行不增加，惡行不減少。『如后引者』指下面的科文。引證中，《僧祇律》接下來列出三種情況。首先說明善的力量強大，惡的力量弱小，所以可以呵斥。如果下面說明惡的力量強大，善的力量弱小，用強力制止也不聽從，所以允許告訴他人，用以避免自己的過失。『止三人者至四成僧』，意思是至少要有三人，達到四人才能構成僧團。必須呵斥勸諫，恐怕破壞僧團的和合。『不趣爾者』，恐怕意見不一致，自己徒增苦惱。『若不下』，又是不允許說的情況，所以要開心念。『目對非法意所不同名見不欲』，指親眼看到非法行為，內心不同意，就叫做『見不欲』。其次，『母論』中說的『如上者』，指與《僧祇律》相同。如《羯磨篇》中詳細引用。『決犯』中，恐怕懷疑罰錢是不合理的，構成盜竊罪。所以回答中，首先說明不是犯戒。『非不下』，說明有犯戒的情況。『非法制者』，通常會判吉羅罪（輕罪），因為『制』是輕罪，行為是重罪。『正制』中，首先是《四分律》。『要字乎呼』，意思是制約。『又下』，上句是制定制度，下句是勸人遵守。『五分』分為兩段。上面是允許違背佛陀的教導，下面是命令順應時勢。如同現在的國家制度，比丘尼不依靠僧團，而是憑藉官方文書。下面引用《婆沙論》來解釋《五分律》。戒疏中的解釋如同攜帶禁止物品出境的例子。 English version Not returning constitutes a serious offense (referring to not returning something and thus committing a grave sin). The other four cases can be resolved through repentance. The phrase 'annual forced labor' is connected to the preceding text, forming one case. 'Plowing, cultivating, reaping, and cutting' are also similar. The three 'rules' listed next are similar to the regulations of modern parliaments. The initial 'rules against breaking precepts' lists many situations. Explicitly prohibiting mutually contradictory precepts, yet establishing them as 'rules'. 'Plowing and cutting' violate the act of digging and destroying. 'Dividing the Sangha's food' is stealing from the permanent property. 'Buying and selling, etc.' is keeping impure items. The remaining situations can be inferred by analogy. Today's Chan (Zen) monks do not understand the precepts, universally gathering monks to select vegetables and cook food, which the world widely praises as the standard. This malpractice has existed for a long time; who will change it? 'Levying and demanding' refers to collecting taxes. 'Livestock' refers to people, 'property' refers to land. There are three situations in the 'rules conforming to customs'. 'Pardon' means release. Secular kings universally pardon criminals, and monks also imitate this by establishing a system of pardons. Escaping punishment through bribery imitates secular redemption of sentences with money. Seeking great profit from small gains is abandoning the small to seize the large. There are also three situations in the 'illegal rules'. 'Exposed standing' means exposing the body. 'Blowing ash' refers to blowing dust on the ground. Like this, the following three paragraphs are a summary. In the inference and explanation, first explain the reasons for illegality. The above explains deviating from Buddhist teachings, and the below explains indulging in evil deeds. 'Leaders' refers to the leaders of the Sangha. The two paragraphs below 'sentient beings' explain that good deeds do not increase, and evil deeds do not decrease. 'As quoted later' refers to the following section. In the citation, the Sanghika Vinaya (monastic rules of the Sangha) lists three situations next. First, it explains that the power of good is strong, and the power of evil is weak, so it can be reprimanded. If the following explains that the power of evil is strong, and the power of good is weak, even if forcibly stopped, it will not be listened to, so it is permissible to tell others to avoid one's own faults. 'Stopping three people until four become a Sangha' means that there must be at least three people, and it takes four to form a Sangha. It is necessary to reprimand and advise, fearing that it will destroy the harmony of the Sangha. 'Those who do not go there' fear that there will be disagreements and that they will only increase their own suffering. 'If not below' is another situation where it is not permissible to speak, so one must open one's mind. 'Facing the illegal with different intentions is called seeing and not desiring' refers to seeing illegal behavior with one's own eyes, and disagreeing in one's heart, which is called 'seeing and not desiring'. Secondly, 'Mother Treatise' says 'as above' refers to being the same as the Sanghika Vinaya. As quoted in detail in the Karma Chapter. In 'deciding the offense', there is fear of suspecting that fining money is unreasonable, constituting theft. Therefore, in the answer, first explain that it is not a violation of the precepts. 'Not below' explains that there are situations of violating the precepts. 'Illegal rules' usually result in a dukkhata (minor offense) because the 'rule' is a minor offense, and the behavior is a serious offense. In 'correct rules', first is the Dharmaguptaka Vinaya (Four-Part Vinaya). 'To call and shout' means to restrain. 'Also below', the first sentence is to establish a system, and the second sentence is to persuade people to abide by it. 'Five parts' are divided into two paragraphs. The above is to allow violating the Buddha's teachings, and the below is to order to conform to the times. Just like the current national system, bhikkhunis (female monks) do not rely on the Sangha, but rely on official documents. The Vibhasa (commentary) is quoted below to explain the Five-Part Vinaya. The explanation in the Precept Commentary is like the example of carrying prohibited items out of the country.

【English Translation】 English version Failure to return constitutes a serious offense (referring to not returning something and thus committing a grave sin). The other four cases can be resolved through repentance. The phrase 'annual forced labor' is connected to the preceding text, forming one case. 'Plowing, cultivating, reaping, and cutting' are also similar. The three 'rules' listed next are similar to the regulations of modern parliaments. The initial 'rules against breaking precepts' lists many situations. Explicitly prohibiting mutually contradictory precepts, yet establishing them as 'rules'. 'Plowing and cutting' violate the act of digging and destroying. 'Dividing the Sangha's food' is stealing from the permanent property. 'Buying and selling, etc.' is keeping impure items. The remaining situations can be inferred by analogy. Today's Chan (Zen) monks do not understand the precepts, universally gathering monks to select vegetables and cook food, which the world widely praises as the standard. This malpractice has existed for a long time; who will change it? 'Levying and demanding' refers to collecting taxes. 'Livestock' refers to people, 'property' refers to land. There are three situations in the 'rules conforming to customs'. 'Pardon' means release. Secular kings universally pardon criminals, and monks also imitate this by establishing a system of pardons. Escaping punishment through bribery imitates secular redemption of sentences with money. Seeking great profit from small gains is abandoning the small to seize the large. There are also three situations in the 'illegal rules'. 'Exposed standing' means exposing the body. 'Blowing ash' refers to blowing dust on the ground. Like this, the following three paragraphs are a summary. In the inference and explanation, first explain the reasons for illegality. The above explains deviating from Buddhist teachings, and the below explains indulging in evil deeds. 'Leaders' refers to the leaders of the Sangha. The two paragraphs below 'sentient beings' explain that good deeds do not increase, and evil deeds do not decrease. 'As quoted later' refers to the following section. In the citation, the Sanghika Vinaya (monastic rules of the Sangha) lists three situations next. First, it explains that the power of good is strong, and the power of evil is weak, so it can be reprimanded. If the following explains that the power of evil is strong, and the power of good is weak, even if forcibly stopped, it will not be listened to, so it is permissible to tell others to avoid one's own faults. 'Stopping three people until four become a Sangha' means that there must be at least three people, and it takes four to form a Sangha. It is necessary to reprimand and advise, fearing that it will destroy the harmony of the Sangha. 'Those who do not go there' fear that there will be disagreements and that they will only increase their own suffering. 'If not below' is another situation where it is not permissible to speak, so one must open one's mind. 'Facing the illegal with different intentions is called seeing and not desiring' refers to seeing illegal behavior with one's own eyes, and disagreeing in one's heart, which is called 'seeing and not desiring'. Secondly, 'Mother Treatise' says 'as above' refers to being the same as the Sanghika Vinaya. As quoted in detail in the Karma Chapter. In 'deciding the offense', there is fear of suspecting that fining money is unreasonable, constituting theft. Therefore, in the answer, first explain that it is not a violation of the precepts. 'Not below' explains that there are situations of violating the precepts. 'Illegal rules' usually result in a dukkhata (minor offense) because the 'rule' is a minor offense, and the behavior is a serious offense. In 'correct rules', first is the Dharmaguptaka Vinaya (Four-Part Vinaya). 'To call and shout' means to restrain. 'Also below', the first sentence is to establish a system, and the second sentence is to persuade people to abide by it. 'Five parts' are divided into two paragraphs. The above is to allow violating the Buddha's teachings, and the below is to order to conform to the times. Just like the current national system, bhikkhunis (female monks) do not rely on the Sangha, but rely on official documents. The Vibhasa (commentary) is quoted below to explain the Five-Part Vinaya. The explanation in the Precept Commentary is like the example of carrying prohibited items out of the country.

。此多濫用學者須辨。列示中了論初示如法制。為下勸隨順。或下通延促。或時須者示有緣故。大集中恐廢道業。示有限齊十輪如上。僧祇彼因佛制坐具量小諸比丘諍諠。舍利弗為上座。為佛訶云。汝見是說何得默然今罰汝。日中立等諸律下七法可知。斷食等出僧祇。彼云。若師訶責不受。當語知事人斷食等。又云。與弟子衣已不可教誡為折伏故。奪等廣如師資中引。上明治大僧法。治下罰小眾法。壞生觸食皆非犯故。並下總結。第二食中初科為二。初敘意云大患者。欲界眾生皆資摶食以存身命。不可闕故。慰問者世尊凡見弟子必先此問證知事重。今下二示非。別住即目僧寺。引古中即裕師寺誥文為二。初明立寺之意。又三初敘道通。為待下明事通。無下釋上兩通。然律中亦有主客相待者。且約住者有新舊強分主客。若論道事必無彼此。僧理者若約理和即是真理。若論事和止是道理。平等即和也。故下次正明飲食之制。先敘義通。如法謂出家五眾體相無虧。及時即中前而至。然下次明用與。任道者任謂荷任即命眾生。勸開懷中初二句牒前以告。真下敘意以勸。初明出家本志。四怨即四魔。四並障道喻之如怨。六親謂父母兄弟妻子。虛妄俗者即上四種。真實道者涅槃果也。是下正勸。責忌狹中初敘通意。而下正責。鳴下

乖事本也。出下乖道本也。示損中三。初推局見保守身命心不慕遠違。下二示損害。上四句是損自。傳下即誤他。請詳諸過。傷害極深。聞而不行未審何意。後生謂是承習無窮故云遠也。改下三誡勸。釋難中僧事即食具。答無盡中初四句反責非問。鎖小也。夫下正示福田。四輩謂天人龍鬼即能施之主。三實即所施之境。猶下略舉四物以喻無盡。天地生長喻四輩供養。相續不絕故。山海受用喻三寶福田。出納無窮故。引證中初引經文。行道道即定慧法行即戒律。佛白毫相者有百千億分福。減一分供舍利及諸弟子。由下準經示勸。舉現事中承謂親自傳聞。事似相反義實當然。言為客者謂。因待客故致罄乏也。非智辨中初句領上。人下斥來問。初牒問責非。若下順計顯局。既患人力不供。此心即為局屑。事必不足。彼言不虛故云允矣。明道感中初示所感之由。然下明無乏之意。注中引俗事以勸。初舉事亦下一句出論語(彼云。義然後取人不厭其取。明此義食事既合宜。人亦樂施故不竭也)。此下正勸。初指前事以況。且下引世禮以況。亦論語文(彼云。君子謀道不謀食)。餘下嗟時重誡。積謂多聚。事即飲食。明用與中初科云一無與者。謂不非用也。必能依法如下則聽。次科明益中初明善用。注云非生好者以任情故。非生惡

者以依法故。是下結益。明損中初明非用。令下示過。初明失利。后令諸下明墮苦。道俗分者道修智分為俗福田。俗修福分當供道眾。今則反亂故云不知。毀三歸者失彼信心侵陵三寶故。是下結損。指略中隨相即盜戒賊及無信。皆開與食。當擬謂對量也。次引聖言。作相中多論文為二。初明製法前三句制須作。僧祇此云大眾。即常住食注四相中。等取吹貝打鼓唱令。然下制須定。以鐘鼓不常僧集無準致有得失。故非僧法。若下明不作之過。盜僧祇者須明二種常住夷蘭之別。如盜戒中。又下二明免過。初明同界來否。註文準上制定以決時務。若大界下明多處互作。善見大略同前。造受中多論前段明造。初明常限。趣舉一斛以示其相。十斗曰斛。今所謂一石也。若減下明增減。兩結盜罪並約知事。既下明人多少。多則均之少則留之。注決論文豐必不爾。次若下明受須均等不得過分。下引律論意亦同之。論中偏食彼約眾僧偏與故輕。不病索食正入盜科兼復妄語。理得二罪。餘下指經。彼說。迦葉佛時比丘為僧上座不能禪誦。不解戒律飽食熟睡。但能論說無益之語。精肴供養先僧飲食。以是因緣入地獄中。作大肉甕火燒受苦至今不息。彼經事廣須者尋之。今時眾主多有斯過。雖傳經律不識因果。別修異饌對眾獨餐縱恣貪心侵虧

常住。豈念違于佛教傷彼眾情著少頃之甘肥為長夜之苦楚。深嗟鄙吝知復何心。義決中明破戒者唯據四重。財法絕分。僧殘已下皆不可別。下九十中論別眾者約施主食。故犯提罪此明常住。別他成重虧彼自分。成盜損故。供外道中不自手與提中制故。伺即候也。僧次中初示非法。簡謂簡除。即下結。犯上三句結眾生。下二句結合眾。又下顯過。不名僧所者同俗舍故。住處中分二。初至德海明法師如法。前明住處。五人能成邊隅受戒。住持之本。故偏舉之。鳴下明待客。初下明修業。若下次明庇覆破戒。如下指廣。今在二十八卷。明瞻待中列六種人。指隨相者下引十誦供給王臣。用十九錢不須白僧。更索須白僧。作人者量功與之。惡賊者隨時將擬(上四人出十誦)。俗人者五分悠悠無信者好器與食。達識信士說食難消等。凈人者善見分番上下者。當番與食。長使者常供衣食。撮略引之並廣如后。約法中初云別作羯磨者謂。懺罪受日之類。舉罪中初明來舉。所告人即目犯者。先下明勘核不出三種。一根二處三罪。根處舉見以問。聞疑準同。罪中文略邪命。如下明酬對。前明能答依作。有智人即眾主也。若不下明妄舉反治。舉重治殘舉殘治提舉提治吉。故云依法也。下引證中無餘罪即四重。此謂實犯但無根。故即犯謗罪。不

成遮者謂能舉本意。遮他說恣故。文亦下以義決文。謂對答雖差情容虛實。故誡斟酌未可一向。就時中初舉事誡慎。所為重者前篇所謂。拔群迷重累出界分深根是也。闇下示作法時節。前明夜中非法。言改節者坐立乖也。祇即是敬。事下勸早作。言不易者謂事重也。對人中上座法指僧祇者如說戒中引。狂癡中初通列三品。初是中品。二即上品。三即下品。十誦下三律別示中品。下指羯磨者律因那那由比丘心亂狂癡故制白言大德僧聽此那那由比丘心亂狂癡或憶說戒或不憶說戒或來或不來若僧時到僧忍聽與此比丘作心亂狂癡羯磨若憶若不憶若來若不來僧作羯磨說戒白如是(羯磨準作)。四對處明用。威儀中初敘損益。十誦下引文證。伽論中並明上座軌眾之法。初看威儀是今正。用下行食等因而引之。僧跋梵言。即上平等行食之唱法耳。赴請篇中亦同此引。即等供也。十誦下指同。處眾法中初引論示法。賢聖即弟子眾。準下準論誡過。不得下反上說法。又下反上默然。修飾中初科分二。上二句通標。薩下別釋。前明剃剪。初多論明制。違則有罪。次引四分。限時不得更過。三引涅槃顯過。頭須爪發有云。語倒合作頭髮須爪。或可。簡異余毛故曰頭須。即說文云面毛是也。雜篇明指爪極長一麥應剪。長字平呼。經云。是破戒之

【現代漢語翻譯】現代漢語譯本『成遮者』（Cheng Zhe）指的是能夠表達原本意圖的人。『遮他』（Zhe Ta）是阻止他人放縱自己的意思。下文也用義理來解釋文字。意思是說，對答即使有所差異，也可能包含真實或虛假的情況，因此告誡要仔細斟酌，不可一概而論。在『就時中』（Jiu Shi Zhong）首先提出要謹慎從事。所做的事情很重要，就像前面篇章所說的，要將大眾從迷惑中解脫出來，擺脫重重束縛，走出界限，紮下深厚的根基。『闇下』（An Xia）指示了做法的時節。前面說明了夜晚中的非法行為。『言改節者』（Yan Gai Jie Zhe）指的是坐立不合規矩。『祇』（Qi）就是恭敬的意思。『事下』（Shi Xia）勸告要早點行動。『言不易者』（Yan Bu Yi Zhe）指的是事情的重要性。『對人中』（Dui Ren Zhong）的上座法指的是僧祇，就像在說戒中引用的那樣。『狂癡中』（Kuang Chi Zhong）首先概括地列出三種品級。第一種是中品，第二種是上品，第三種是下品。《十誦律》（Shi Song Lu）下面三部律分別說明了中品。下面指的是羯磨（Karma），因為《律》中說，由於那那由（Na Na You）比丘心亂狂癡，所以制定了白言：『大德僧聽，此那那由比丘心亂狂癡，或者記得說戒，或者不記得說戒，或者來，或者不來，如果僧眾時機成熟，僧眾容忍聽取，就對此比丘作心亂狂癡羯磨，如果記得，如果不記得，如果來，如果不來，僧眾作羯磨說戒，就這樣。』（羯磨按照準則來做）。『四對處明用』（Si Dui Chu Ming Yong）說明了使用方法。『威儀中』（Wei Yi Zhong）首先敘述了損益。《十誦律》下面引用了經文來證明。『伽論中』（Qie Lun Zhong）詳細說明了上座規範僧眾的方法。首先看威儀是現在的重點。下面行食等因而引用它。『僧跋梵言』（Seng Ba Fan Yan），就是上面平等行食的唱法。『赴請篇中』（Fu Qing Pian Zhong）也同樣引用了它，也就是等同供養。《十誦律》下面指的是相同之處。『處眾法中』（Chu Zhong Fa Zhong）首先引用論來指示方法。『賢聖』（Xian Sheng）指的是弟子眾。按照下面的準則來告誡過失。『不得下』（Bu De Xia）是反駁上面的說法。『又下』（You Xia）是反駁上面的沉默。『修飾中』（Xiu Shi Zhong）首先分為兩部分。上面兩句是總的標示。『薩下』（Sa Xia）是分別解釋。前面說明了剃剪。首先多部論說明了制度，違反就會有罪。其次引用《四分律》（Si Fen Lu），限定時間不得超過。第三引用《涅槃經》（Nie Pan Jing）來顯示過失。頭須爪發有云，語倒合作頭髮須爪。或許可以。爲了區分其他毛髮，所以說『頭須』，也就是《說文解字》中說的面毛。『雜篇』（Za Pian）明確指出指甲最長一麥就應該剪掉。『長』字讀平聲。經中說，這是破戒的行為。

【English Translation】 English version 'Cheng Zhe' refers to someone who can express the original intention. 'Zhe Ta' means preventing others from indulging themselves. The text below also uses reason to explain the words. It means that even if the answers differ, they may contain true or false situations, so it is advised to carefully consider them and not generalize. In 'Jiu Shi Zhong', it is first proposed to act cautiously. What is done is very important, just like what was said in the previous chapters, to liberate the masses from confusion, get rid of heavy burdens, go beyond boundaries, and establish deep roots. 'An Xia' indicates the time for practice. The previous section explained the illegal behavior in the night. 'Yan Gai Jie Zhe' refers to sitting and standing improperly. 'Qi' means respect. 'Shi Xia' advises to act early. 'Yan Bu Yi Zhe' refers to the importance of the matter. The 'Dui Ren Zhong'』s senior seat Dharma refers to the Sangha, just like what is quoted in the precepts. 'Kuang Chi Zhong' first summarizes the three grades. The first is the middle grade, the second is the upper grade, and the third is the lower grade. The 'Shi Song Lu' below, the three Vinayas separately explain the middle grade. The following refers to Karma, because the Vinaya says that because the Bhikshu Na Na You was mentally disturbed and crazy, a statement was made: 'Venerable Sangha, listen, this Bhikshu Na Na You is mentally disturbed and crazy, either remembers the precepts or does not remember the precepts, either comes or does not come, if the Sangha is ready, the Sangha tolerates listening, then perform the Karma of mental disorder and madness for this Bhikshu, whether he remembers, whether he does not remember, whether he comes, whether he does not come, the Sangha performs the Karma and recites the precepts, just like this.' (Karma should be done according to the guidelines). 'Si Dui Chu Ming Yong' explains the method of use. 'Wei Yi Zhong' first narrates the gains and losses. The 'Shi Song Lu' below quotes scriptures to prove it. 'Qie Lun Zhong' explains in detail the method of the senior seat regulating the Sangha. First, looking at the demeanor is the focus now. The following quotes it because of the act of eating, etc. 'Seng Ba Fan Yan' is the chanting method of equal eating mentioned above. 'Fu Qing Pian Zhong' also quotes it in the same way, which is equivalent to offering. The 'Shi Song Lu' below refers to the same point. 'Chu Zhong Fa Zhong' first quotes the treatise to indicate the method. 'Xian Sheng' refers to the assembly of disciples. Follow the guidelines below to admonish faults. 'Bu De Xia' refutes the above statement. 'You Xia' refutes the above silence. 'Xiu Shi Zhong' is first divided into two parts. The above two sentences are general indications. 'Sa Xia' is explained separately. The previous section explained shaving and cutting. First, many treatises explain the system, and there will be guilt if violated. Secondly, the 'Si Fen Lu' is quoted, limiting the time and not exceeding it. Thirdly, the 'Nirvana Sutra' is quoted to show the faults. There is a saying about hair, beard, nails, and hair, and the words can be reversed to make hair, beard, and nails. Maybe it's okay. In order to distinguish other hairs, it is called 'head hair', which is the facial hair mentioned in the 'Shuo Wen Jie Zi'. 'Za Pian' clearly points out that nails should be cut when they are as long as a grain of wheat. The word 'long' is read in the first tone. The sutra says that this is a violation of the precepts.

相故云佛訶。所下次明著用。示如非相在文可曉。下指履屐如缽器。亦見二衣篇中。次科初明入眾五法者。一修慈愍物。二謙下自卑。三如鈔引。四說於法語。五見過修默。十誦下初明起坐。次明入堂。初運想法次下出入法。文明東西舉足。且據堂門面南為言以要示之。但使出入先舉門頰邊腳。則通余處不必東西也。若欲下示坐法。著用離俗中初明俗服。槢亦褲類袍亦襖類。裘謂皮衣䩺即是靿。銅下明俗器。瓦缽體如列在非者或色量不如故(寫本或無瓦字)。璭古困反油字去呼。並下明違教。善下引證。當猶應也。無罪者據壞他物本是盜收。心在護法故開無犯。就處明用。初科引寺誥。前示過誡約。經即涅槃三十一云。雖不與彼女人相合嘲調戲笑。于壁外遙聞女人瓔珞環釧種種諸聲心生愛著。如是菩薩毀破凈戒污辱梵行。僧下引證。比下斥時初示僧寺。留穢謂畜女。去凈即除凈人。央盡也。今時下愚多因針縷。履涉淫舍招俗譏訶。或在僧坊牽延累日。取與不護于摩觸。語笑豈慎于粗言。染意窺看唸唸重吉深寮坐起。一一單提現身遭世俗之刑袈裟永離。生報有泥犁之苦。燒煮難堪。宜奉聖言可保終吉。拘繫同者謂如囚禁也。下明尼寺對反僧中。次科中初示不結之過。庫藏即倉廩也。文中兩言。凈者即是凈地。道俗濫者無

【現代漢語翻譯】相故云佛訶（因為執著于相，所以佛會呵斥）。所下次明著用（接下來闡明著衣）。示如非相在文可曉（所示的『如非相』在經文中可以理解）。下指履屐如缽器（下面指的是鞋子、木屐等同於缽器）。亦見二衣篇中（也可以在《二衣篇》中看到）。次科初明入眾五法者（下一部分首先闡明進入僧團的五種方法）：一修慈愍物（一、修習慈悲憐憫眾生），二謙下自卑（二、謙虛卑下），三如鈔引（三、如鈔本所引用），四說於法語（四、宣說佛法），五見過修默（五、見到過失保持沉默）。十誦下初明起坐（《十誦律》下面首先闡明起立和坐下）。次明入堂（其次闡明進入佛堂）。初運想法次下出入法（首先運用想法，其次是出入的方法）。文明東西舉足（文明闡明東西方向抬腳）。且據堂門面南為言以要示之（暫且以佛堂門朝南為例來說明要點）。但使出入先舉門頰邊腳（只要出入時先抬起靠近門邊的腳），則通余處不必東西也（那麼其他地方也通用，不必拘泥於東西方向）。若欲下示坐法（如果想要了解坐法），著用離俗中初明俗服（在『著衣離俗』中首先闡明世俗的服裝）。槢亦褲類袍亦襖類（槢也屬於褲子一類，袍也屬於襖一類）。裘謂皮衣䩺即是靿（裘指的是皮衣，䩺就是靴子的筒）。銅下明俗器（下面闡明世俗的器物）。瓦缽體如列在非者或色量不如故(寫本或無瓦字)（瓦缽的形體如果像排列在『非』中的那些，或者顏色、大小不如法）。璭古困反油字去呼（璭，讀音為古困反，油字去掉呼）。並下明違教（下面闡明違背教義）。善下引證（下面引用證據）。當猶應也（當，相當於『應該』）。無罪者據壞他物本是盜收（沒有罪過是因為破壞他人的東西本來是盜取，但因為心在護法，所以開許沒有犯戒）。就處明用（就處闡明使用）。初科引寺誥（第一部分引用寺廟的告示）。前示過誡約（前面展示了過失，告誡約束）。經即涅槃三十一云（《涅槃經》第三十一卷說），雖不與彼女人相合嘲調戲笑（即使不與那些女人有身體接觸，嘲笑戲弄），于壁外遙聞女人瓔珞環釧種種諸聲心生愛著（在墻外遠遠聽到女人瓔珞、環釧等各種聲音，心生愛戀），如是菩薩毀破凈戒污辱梵行（這樣的菩薩就毀壞了清凈的戒律，玷污了清凈的行為）。僧下引證（下面引用僧團的證據）。比下斥時初示僧寺（下面斥責時弊，首先展示僧寺）。留穢謂畜女（留穢指的是蓄養女子）。去凈即除凈人（去凈就是去除凈人）。央盡也（央，盡頭）。今時下愚多因針縷（現在愚昧的人大多因為針線），履涉淫舍招俗譏訶（出入淫舍，招致世俗的譏諷呵斥）。或在僧坊牽延累日（或者在僧坊里拖延多日）。取與不護于摩觸（拿取給予不注意摩觸），語笑豈慎于粗言（言語嬉笑不謹慎，粗言惡語）。染意窺看唸唸重吉深寮坐起（心懷染污窺視，念念不忘吉利，在深深的寮房裡坐起）。一一單提現身遭世俗之刑袈裟永離（一一單獨提出，現身遭受世俗的刑罰，袈裟永遠離身）。生報有泥犁之苦（來世有地獄的苦難），燒煮難堪（燒煮的痛苦難以忍受）。宜奉聖言可保終吉（應該奉行聖人的教誨，可以保住最終的吉祥）。拘繫同者謂如囚禁也（拘繫相同，就像囚禁一樣）。下明尼寺對反僧中（下面闡明尼寺，與僧寺相對）。次科中初示不結之過（下一部分首先展示不結界的過失）。庫藏即倉廩也（庫藏就是倉庫）。文中兩言（文中兩句話）。凈者即是凈地（凈地就是清凈的土地）。道俗濫者無（道士和俗人混雜，沒有……）

【English Translation】 'Xiang gu yun Fo he' (Therefore, the Buddha scolds those who cling to appearances). 'Suo xia ci ming zhe yong' (Next, it explains the wearing of robes). 'Shi ru fei xiang zai wen ke xiao' (The 'as non-appearance' shown can be understood in the text). 'Xia zhi lv ji ru bo qi' (Below refers to shoes and clogs as similar to bowls). 'Yi jian er yi pian zhong' (Also seen in the 'Two Robes' section). 'Ci ke chu ming ru zhong wu fa zhe' (The next section first clarifies the five methods of entering the Sangha): 'Yi xiu ci min wu' (First, cultivate compassion for beings), 'Er qian xia zi bei' (Second, be humble and self-effacing), 'San ru chao yin' (Third, as cited in the commentary), 'Si shuo yu fa yu' (Fourth, speak the Dharma), 'Wu jian guo xiu mo' (Fifth, remain silent when seeing faults). 'Shi song xia chu ming qi zuo' (The 'Ten Recitations Vinaya' below first clarifies standing and sitting). 'Ci ming ru tang' (Next clarifies entering the hall). 'Chu yun xiang fa ci xia chu ru fa' (First, contemplate, then the method of entering and exiting). 'Wen ming dong xi ju zu' (The text clarifies raising the foot east or west). 'Qie ju tang men mian nan wei yan yi yao shi zhi' (Let's take the hall door facing south as an example to show the essentials). 'Dan shi chu ru xian ju men jia bian jiao' (But when entering and exiting, first lift the foot near the door), 'Ze tong yu chu bu bi dong xi ye' (Then it applies to other places, no need to be limited to east and west). 'Ruo yu xia shi zuo fa' (If you want to know the sitting method), 'Zhe yong li su zhong chu ming su fu' (In 'Wearing Clothes Apart from the Worldly,' first clarify secular clothing). 'Xi yi ku lei pao yi ao lei' (Xi is also a type of pants, and pao is also a type of jacket). 'Qiu wei pi yi 䩺 ji shi yao' (Qiu refers to leather clothing, and 䩺 is the boot shaft). 'Tong xia ming su qi' (Below clarifies secular utensils). 'Wa bo ti ru lie zai fei zhe huo se liang bu ru gu (xie ben huo wu wa zi)' (If the shape of the clay bowl is like those listed in 'non-,' or the color and size are not as they should be (some versions may not have the character 'wa')). '璭 gu kun fan you zi qu hu' (璭, pronounced gu kun fan, remove the aspiration from the word you). 'Bing xia ming wei jiao' (Below clarifies violating the teachings). 'Shan xia yin zheng' (Below cites evidence). 'Dang you ying ye' (Dang is equivalent to 'should'). 'Wu zui zhe ju huai ta wu ben shi dao shou' (There is no sin because destroying other people's things is originally stealing, but because the mind is protecting the Dharma, it is allowed without offense). 'Jiu chu ming yong' (Explains the usage according to the place). 'Chu ke yin si gao' (The first section cites the temple announcement). 'Qian shi guo jie yue' (The front shows the faults, warning and restraining). 'Jing ji Niepan san shi yi yun' (The Nirvana Sutra, thirty-first volume, says), 'Sui bu yu bi nv ren xiang he chao tiao xi xiao' (Even if not physically contacting those women, mocking and teasing), 'Yu bi wai yao wen nv ren ying luo huan chuan zhong zhong zhu sheng xin sheng ai zhe' (Hearing from outside the wall the various sounds of women's necklaces, bracelets, etc., the mind generates love), 'Ru shi Pusa hui po jing jie wu ru fan xing' (Such a Bodhisattva destroys the pure precepts and defiles the pure conduct). 'Seng xia yin zheng' (Below cites evidence from the Sangha). 'Bi xia chi shi chu shi seng si' (Below criticizes the current abuses, first showing the Sangha temple). 'Liu hui wei xu nv' (Liu hui refers to keeping women). 'Qu jing ji chu jing ren' (Qu jing is to remove the clean person). '央 jin ye' (央, the end). 'Jin shi xia yu duo yin zhen lv' (Now the foolish people mostly because of needles and threads), 'Lv she yin she zhao su ji he' (Entering and leaving lewd houses, inviting secular ridicule and scolding). 'Huo zai seng fang qian yan lei ri' (Or delaying for many days in the Sangha monastery). 'Qu yu bu hu yu mo chu' (Taking and giving without protecting from touching), 'Yu xiao qi shen yu cu yan' (Speech and laughter are not cautious, coarse words). 'Ran yi kui kan nian nian zhong ji shen liao zuo qi' (Harboring defiled intentions, peeping, constantly thinking of auspiciousness, sitting and rising in deep rooms). 'Yi yi dan ti xian shen zao shi su zhi xing jia sha yong li' (Each one separately mentioned, the present body suffers secular punishment, the kasaya is forever separated). 'Sheng bao you ni li zhi ku' (The next life has the suffering of hell), 'Shao zhu nan kan' (The suffering of burning and boiling is unbearable). 'Yi feng sheng yan ke bao zhong ji' (One should follow the sage's words to ensure final auspiciousness). 'Ju xi tong zhe wei ru qiu jin ye' (Ju xi is the same, like imprisonment). 'Xia ming ni si dui fan seng zhong' (Below clarifies the nunnery, in contrast to the Sangha monastery). 'Ci ke zhong chu shi bu jie zhi guo' (The next section first shows the fault of not establishing boundaries). 'Ku cang ji cang lin ye' (Ku cang is the granary). 'Wen zhong liang yan' (Two sentences in the text). 'Jing zhe ji shi jing di' (The clean place is the pure land). 'Dao su lan zhe wu' (Taoists and laypeople mixed, without...)

所別也。凈穢混者不辨宿煮犯不犯也。立下次責無知。言忽聞者或知法者諭令行故。惑耳者聞不解故。驚心者謂為始立故。豈下推過。凈住即伽藍之異名也。三中初顯過。䩛即乘馬具(謂鞍轡等)。韁即馬繩。絆即羈束。菤音卷牛鼻镮也。橛具月反。系牛馬杙也。雜下引示。流注者惡業遍也。相續者唸唸增也。所以然者由彼害心非止一境。復無時限故善產生。論失善戒者惡勢強也。今下準斥舉猶合也。言同畜者或眾主自為眾心不欲義無該眾。言無戒者惡業順惑。勢力猛盛一切善戒並絕相續。故有云。且望一類鼠上善戒不續。非謂余戒俱無。又云。此乃誡勒之切耳。四中初列非法。倨傲也。言依時者謂。法食等時。自下示所損。並下推過源。說戒撿校中初明指授。鳴下教勸導。五雜教授能諫中初引論五法。自有過失不堪諫他。必下取彼聽許。則無違諍。此下正示能諫。諫眾過中二初示屏諫。諫詞又三。初且泛誘。今下正陳。欲下示意。必下次明對眾諫。得罪者違教犯吉。諫違制中初泛勸。引地持者明雖是人制。佛令護之故不可違。今下二正陳。觀他自省故云鑑戒。略陳方軌余任臨時。故示云云。諫六聚中此與初諫何異。答前在眾中泛爾。粗暴心性未調。但云有過不言何聚。文中初泛諭。見下二審犯勸悔。反上語者一者見

【現代漢語翻譯】所別也（區別在哪裡）。凈穢混者不辨宿煮犯不犯也（乾淨和污穢的東西混在一起，就無法分辨隔夜煮的食物是否犯戒）。立下次責無知（設立下一次的責罰是爲了責備無知的人）。言忽聞者或知法者諭令行故（說『忽然聽到』，是因為或許有知法的人勸導他們去實行）。惑耳者聞不解故（『迷惑耳朵』，是因為聽了卻不理解）。驚心者謂為始立故（『驚嚇內心』，是因為認為這是剛設立的規定）。豈下推過（難道下面要推卸責任嗎）。凈住即伽藍之異名也（『凈住』就是僧伽藍的另一個名字）。三中初顯過（第三部分首先揭示過失）。䩛即乘馬具(謂鞍轡等)（䩛，就是騎馬的用具，指馬鞍、馬嚼子等）。韁即馬繩（韁，就是馬的韁繩）。絆即羈束（絆，就是束縛）。菤音卷牛鼻镮也（菤，讀作卷，是牛鼻子上的環）。橛具月反（橛，讀作jué），系牛馬杙也（是用來拴牛馬的木樁）。雜下引示（下面引用來展示）。流注者惡業遍也（『流注』，指惡業遍佈）。相續者唸唸增也（『相續』，指唸唸都在增長）。所以然者由彼害心非止一境（之所以這樣，是因為他們的害人之心不僅僅針對一個對像），復無時限故善產生（而且沒有時間限制，所以善業難以產生）。論失善戒者惡勢強也（討論失去善戒的原因，是因為惡的勢力強大）。今下準斥舉猶合也（現在下面根據這個來指責，認為這樣做也是合適的）。言同畜者或眾主自為眾心不欲義無該眾（說『共同畜養』，或許是眾主爲了自己的利益，眾人的心意並不想這樣做，所以道義上不應該包括大眾）。言無戒者惡業順惑（說『沒有戒律』，是因為惡業順從迷惑），勢力猛盛一切善戒並絕相續（勢力猛烈強盛，一切善戒都斷絕相續）。故有云（所以有人說），且望一類鼠上善戒不續（姑且說，對於老鼠這類眾生，善戒都不能相續），非謂余戒俱無（並不是說其他的戒律都沒有了）。又云（又有人說），此乃誡勒之切耳（這只是告誡和約束的懇切之語罷了）。四中初列非法（第四部分首先列舉非法行為）。倨傲也（指傲慢無禮）。言依時者謂（說『按照時間』，是指），法食等時（齋飯等時間）。自下示所損（下面展示所造成的損害）。並下推過源（並且下面推究過錯的根源）。說戒撿校中初明指授（在宣說戒律、檢查覈對時，首先要明確指明和傳授）。鳴下教勸導（鳴鐘之後，教導和勸勉）。五雜教授能諫中初引論五法（第五部分，關於雜亂的教授和能夠勸諫的人，首先引用論典中的五種情況）。自有過失不堪諫他（自己有錯誤，就不適合勸諫他人）。必下取彼聽許（必須先取得對方的允許）。則無違諍（這樣就不會有違背和爭論）。此下正示能諫（下面正式展示能夠勸諫的人）。諫眾過中二初示屏諫（勸諫大眾的過錯，第二部分首先展示私下勸諫）。諫詞又三（勸諫的言辭又有三種）。初且泛誘（首先是泛泛地引導）。今下正陳（現在下面正式陳述）。欲下示意（想要暗示）。必下次明對眾諫（必須在下一次說明當衆勸諫）。得罪者違教犯吉（『得罪』，指違背教導，觸犯不祥）。諫違制中初泛勸（勸諫違背制度的行為，首先是泛泛地勸說）。引地持者明雖是人制（引用《地持經》的人，說明即使是人制定的），佛令護之故不可違（佛也命令保護它，所以不可違背）。今下二正陳（現在下面第二部分正式陳述）。觀他自省故云鑑戒（觀察他人，反省自己，所以說是借鑑）。略陳方軌余任臨時（簡略地陳述方法和規範，其餘的根據當時的情況而定）。故示云云（所以說『云云』）。諫六聚中此與初諫何異（勸諫六聚，這和最初的勸諫有什麼不同）。答前在眾中泛爾（回答說，前面是在大眾之中泛泛而談），粗暴心性未調（粗暴的心性還沒有調伏），但云有過不言何聚（只是說有錯誤，沒有說是什麼聚）。文中初泛諭（文中首先泛泛地曉諭）。見下二審犯勸悔（看到下面第二部分仔細審查所犯的錯誤，勸導懺悔）。反上語者一者見（反駁上面的話，一種是看到）

【English Translation】 The difference lies in what is being distinguished. When purity and impurity are mixed, one cannot discern whether food cooked overnight is permissible or not. Establishing the next punishment is to rebuke ignorance. 'Suddenly hearing' means that perhaps someone who knows the Dharma is instructing them to practice it. 'Confusing the ears' means hearing but not understanding. 'Frightening the heart' means thinking that this is a newly established rule. Does 'how could' below push the blame? 'Pure dwelling' is another name for Sangharama (monastery). The third part initially reveals faults. '䩛' refers to riding equipment (such as saddles and bridles). 'Reins' are the ropes for horses. 'Tethers' are for binding. '菤' (pronounced juǎn) refers to the ring in a cow's nose. 'Peg' (pronounced jué) is a stake for tying up cattle and horses. The following quotes are used to illustrate. 'Flowing and pouring' means that evil karma pervades. 'Continuing' means that it increases with each thought. The reason for this is that their harmful intent is not limited to one object, and there is no time limit, so good deeds are difficult to generate. Discussing the loss of good precepts means that the power of evil is strong. The following criticism is based on this, considering it appropriate to do so. 'Commonly raising' means that perhaps the leader of the community is acting for their own benefit, and the community does not want the meaning to include the masses. 'Without precepts' means that evil karma follows delusion, and its power is fierce, cutting off the continuation of all good precepts. Therefore, some say that even for creatures like rats, good precepts cannot continue, but this does not mean that all other precepts are absent. Others say that this is just a sincere warning and restraint. The fourth part initially lists illegal acts, referring to arrogance and rudeness. 'According to time' refers to times such as meal times. The following shows the damage caused, and then traces the source of the fault. In explaining the precepts and checking, first clarify the instructions. After ringing the bell, teach and encourage. The fifth part, regarding mixed teachings and those who can advise, initially quotes five situations from the treatises. If one has faults, they are not suitable to advise others. One must first obtain the other party's permission, so there will be no disagreement or dispute. The following formally shows those who can advise. In advising the faults of the community, the second part initially shows private advice. There are three types of advice. The first is to generally guide. The following formally states, intending to imply. The next time, clarify the advice in public. 'Offending' means violating the teachings and committing inauspicious acts. In advising against violations of the rules, the first is to generally advise. Quoting the 'Discipline of the Earth' clarifies that even if it is made by humans, the Buddha also orders to protect it, so it cannot be violated. The following second part formally states. Observing others and reflecting on oneself is called learning from example. Briefly state the methods and norms, and leave the rest to be determined according to the situation at the time. Therefore, it says 'etcetera'. In advising the six aggregates, how is this different from the initial advice? The answer is that the previous one was general in the community, and the crude and violent nature has not been tamed, only saying that there is a fault without saying which aggregate. The text initially generally informs. Seeing the second part below carefully examines the committed errors and encourages repentance. Refuting the above words, one is seeing

犯。二犯已能。懺注令引經者彼云。勿謂小罪以為無殃。水滴雖微漸盈大器。余經未詳何文。五不善中一是斷已生善。二即起未生惡。三違教。四障道。五來報。諫將罰中初以僧德勸。又云下以治舉勸。又不下以奪行勸。余文可知。明攝眾中初明益。牽字去呼猶引也。課牽也。引而率之者言導誘無倦令眾獲益也。必下彰損。初正示。年雖老邁於法無知同年小也。故下引證。律中阿難徒眾非法為迦葉所訶。眾欲失者失猶壞也。汝年少者命阿難也。俱下二句斥放逸。初下二句斥懈怠。遍下二句斥虛食信施。故言破谷。又解。谷即訓善。言壞他凈信(論語云。三年學不至於谷。注云谷善也)。以下準文誡約。善知法相者以多聞故。若據佛在阿難猶是學人。今云無學者從后為言。自輕謂不以攝眾為重故。簡人中初標示。須下六句列示五德。初行潔。二志堅。三學廣(中間二句)。四識高。五智深。可下二句示堪能。今時昏鄙無有一德。輒居僧首群愚共聚造作非法。但謀利養余無所知悲夫。

四分律行事鈔資持記上二

四分律行事鈔資持記上三

釋受戒篇

受即能領心。戒謂所納法。受通五種(一善來二三語三破結四八敬五羯磨)。戒分四位(五八十具)。今此所標受據羯磨。戒指具足。就羯磨中自分

【現代漢語翻譯】現代漢語譯本：犯戒。再犯已經能夠（理解）。懺悔的註釋引用經文說：『不要認為小罪就沒有災禍，水滴雖然微小，逐漸也能充滿大器。』其他經文沒有詳細說明是哪一篇。五不善中，一是斷絕已經產生的善，二是生起尚未產生的惡，三是違背教導，四是障礙修道，五是帶來惡報。勸諫將要受罰的人，首先用僧人的德行勸勉，又說用治理的方法勸勉，再不然就用剝奪修行的資格來勸勉。其餘的文字可以自己理解。說明攝受大眾的方法，首先說明利益。『牽』字讀作『呼』，意思是引導。『引導並率領他們』，意思是引導誘導沒有厭倦，使大眾獲得利益。『必須』以下彰顯損害。首先正面指出，年紀雖然老邁，對於佛法沒有知識，和年紀小的人一樣。所以下面引用證據，律中阿難的徒眾行為不合法，被迦葉呵斥。『大眾想要失去』，失去就是壞掉的意思。『你年紀小』，說的是阿難。『俱』以下的二句是斥責放逸。『初』以下的二句是斥責懈怠。『遍』以下的二句是斥責虛耗信徒的供養，所以說是『破谷』。又解釋，『谷』就是『善』的意思，說是破壞他人的清凈信心（《論語》說：『三年學不至於谷』，註釋說『谷』是『善』的意思）。以下根據文字進行告誡約束。『善於了解法相』是因為多聞的緣故。如果根據佛陀在世的時候，阿難還是個學人，現在說『無學』是從後來的情況來說。『自輕』是說不把攝受大眾當作重要的事。簡擇人才，首先標明指示。『須』以下的六句是列出五種德行。一是行為清凈，二是意志堅定，三是學識廣博（中間兩句），四是見識高明，五是智慧深遠。『可』以下的二句是說明堪能勝任。現在這個時代昏庸鄙陋，沒有一種德行，竟然佔據僧團的首位，一群愚蠢的人聚集在一起，製造不合法的行為，只圖謀利益供養，其他什麼都不知道，可悲啊。《四分律行事鈔資持記》上二《四分律行事鈔資持記》上三解釋受戒篇『受』就是能領納於心，『戒』就是所納之法。『受』包括五種（一、善來；二、三語；三、破結；四、八敬；五、羯磨）。『戒』分為四個位次（五戒、八戒、十戒、具足戒）。現在這裡所標明的『受』是根據羯磨受戒。『戒』指的是具足戒。在羯磨受戒中，自己區分。

【English Translation】 English version: Committing offenses. Re-offending is already understandable. The commentary on repentance quotes scriptures, saying: 'Do not think that small sins have no misfortune; although water droplets are small, they can gradually fill a large vessel.' Other scriptures do not specify which one. Among the five unwholesome things, one is cutting off the good that has already arisen, two is arousing the evil that has not yet arisen, three is disobeying teachings, four is obstructing the path of cultivation, and five is bringing about evil retribution. Admonishing those who are about to be punished, first encourage them with the virtue of the Sangha, then say to encourage them with the method of governance, and if that doesn't work, then encourage them by depriving them of the qualifications for practice. The rest of the text can be understood by oneself. Explaining the method of gathering the masses, first explain the benefits. The word '牽 (qiān)' is pronounced '呼 (hū)', meaning to guide. 'Guiding and leading them' means guiding and inducing without weariness, so that the masses can obtain benefits. 'Must' below highlights the damage. First, point out directly that although old in age, one has no knowledge of the Dharma, like a young person. Therefore, the following quotes evidence, in the Vinaya, Ānanda's (Ānanda: one of the ten principal disciples of the Buddha, known for his excellent memory) followers acted illegally and were rebuked by Kāśyapa (Kāśyapa: one of the principal disciples of the Buddha). 'The masses want to lose', losing means breaking. 'You are young', referring to Ānanda. The two sentences below '俱 (jù)' rebuke indulgence. The two sentences below '初 (chū)' rebuke laziness. The two sentences below '遍 (biàn)' rebuke wasting the offerings of believers, so it is said to be '破谷 (pò gǔ)'. Another explanation is that '谷 (gǔ)' means 'good', saying that it destroys the pure faith of others (the Analects say: 'Studying for three years without reaching 谷 (gǔ)', the commentary says '谷 (gǔ)' is 'good'). The following is based on the text to give warnings and constraints. 'Good at understanding the characteristics of the Dharma' is because of much learning. If based on when the Buddha was alive, Ānanda was still a student, now saying '無學 (wú xué)' is from the later situation. 'Self-contempt' means not taking gathering the masses as an important matter. Selecting talents, first mark the instructions. The six sentences below '須 (xū)' list the five virtues. First, conduct is pure, second, will is firm, third, learning is broad (the two sentences in the middle), fourth, knowledge is high, and fifth, wisdom is profound. The two sentences below '可 (kě)' indicate competence. Now this era is昏庸鄙陋 (hūn yōng bǐ lòu, fatuous and vulgar), without any virtue, and actually occupies the first position in the Sangha, a group of foolish people gather together, creating illegal acts, only seeking profit and support, and knowing nothing else, alas. 《Sifenlü Xingshi Chao Zichi Ji》Part 2 《Sifenlü Xingshi Chao Zichi Ji》Part 3 Explanation of the Chapter on Receiving Precepts '受 (shòu)' is to receive in the heart, '戒 (jiè)' is the Dharma that is received. '受 (shòu)' includes five types (1. '善來 (shàn lái)', Welcome; 2. '三語 (sān yǔ)', Three Statements; 3. '破結 (pò jié)', Breaking Bonds; 4. '八敬 (bā jìng)', Eight Respects; 5. '羯磨 (jié mó)', Karma). '戒 (jiè)' is divided into four positions (Five Precepts, Eight Precepts, Ten Precepts, Full Precepts). The '受 (shòu)' marked here is based on receiving precepts through Karma. '戒 (jiè)' refers to the Full Precepts. In receiving precepts through Karma, distinguish oneself.

六位(僧中十人五人。尼中二十人。義立十人。小年曾嫁遣信兼前共成十受)。今此據文。正明大僧中國十人羯磨行事。義兼邊五。眾異事同故不別顯。緣即文中五種。就別離為十四。眾緣會聚作業方成。故云集也。疏云。佛世利機契動便感。末時澆薄聖制從緣。緣集則作業功成。緣散則戒德無立。文意頗同。所以不言因者。若據相籍成業則因緣義通。若論功有親疏則內外體別。今云緣集。且就通論余處兩分乃從別意。標嘆中凡鄙者通目六道。煩惱業苦垢染不凈。故云穢流。聖眾則總召三乘。無漏聖道人天所尊。故云寶位。上明所舍下明所獲。敘緣中六句三意次第相生。初明心廣緣多。上句躡上超入。下云緣多者即下五位總別諸相(有云緣多即法界境者甚非文意)。次二句明緣多事難。法事者目下正加。攸即語詞。或可作尤。下二句明事難須審。通斥中初二句斥無知秉御。每猶多也。師匠義一。文家疊舉學教。知法舉事成益。故云實易。不學昏教自他俱損故曰實難。意云。為師本易。在彼反難也。但下推妄行所由。㳂謂從舊。革乃更新。事雖古傳容有訛正。彼唯執舊故曰不思。真教即律。列非中五句即括四緣。二五事非余。三可見。執文即白讀。障即是難遮通得否。難則永閉。薄謂中邊不滿。惡謂體相非數。文略別眾

義必兼含。假借衣缽過在能受。故云自也。結損中上二句指斥。虛下明損他。唐亦虛也。後下彰自損。引勸中初引經。此下準經勸慎。不可誤他。若據本律得更重受。今望事難故云不宜耳。故下正彰篇意。具緣中舊記併科此為古五緣。謂正加中十種方便為今師十緣。毀祖師教盲後學眼。罔冒之甚勿過於此。且此五緣行事始終包攝斯盡。簡練可否檢勘得失。能授之龜鏡一篇之綱領。首題所以特示。總意所以先標。況羯磨註文亦同此列。疏中解釋復更詳委。都不討論輒便穿鑿。來學未達傳妄何窮。人道中初簡余道。若準多宗余道通受三歸。不沾戒法。成宗亦通五八。但障出家。今明受具余皆難攝。如下列之。所以然者天多著樂。修羅懷疑。鬼神諂誑。畜生愚騃。地獄常苦。唯斯人道苦輕下趣。樂劣上天。強識念力能崇道業。並廣如疏。撮略引之。僧祇下復簡人道。文有兩節。上簡堪能年減亦制。下簡年歲縱能亦遮。下文指廣。彼云。八十九十太老。過七十臥起須人不聽度。若能修習諸業聽出家(謂作沙彌)。二諸根具者以儀相有虧。污辱僧眾故須簡之。文為三段。初釋緣相。身具等者略示三根。百遮者舉其大數。律下指廣。如后具引準下決律文。初簡永定。疏云。耳舌意三助道勝也。由耳聽法意緣邪正。有疑通決非舌不明

【現代漢語翻譯】現代漢語譯本義必兼含：必然包含多種含義。假借衣缽過在能受：即使是借用衣缽，過錯在於不具備接受資格就接受。故云自也：所以說'自'。結損中上二句指斥：總結損害的部分，上面兩句是指責。虛下明損他：'虛'字下面說明損害他人。唐亦虛也：唐，也是虛的。後下彰自損：後面彰顯的是自我損害。引勸中初引經：引用勸誡，首先引用經典。此下準經勸慎：接下來依據經典勸誡謹慎。不可誤他：不可以耽誤他人。若據本律得更重受：如果依據根本律，可以重新受戒。今望事難故云不宜耳：現在看來事情困難，所以說不適宜。故下正彰篇意：所以下面正式彰顯文章的意義。具緣中舊記併科此為古五緣：具備因緣，舊的記載都將此歸為古代的五種因緣。謂正加中十種方便為今師十緣：所謂的正加中的十種方便，是現在老師的十種因緣。毀祖師教盲後學眼：毀壞祖師的教誨，使後來的學習者眼盲。罔冒之甚勿過於此：欺罔冒犯的程度沒有超過這個的。且此五緣行事始終包攝斯盡：而且這五種因緣，行事始終都包含並概括殆盡。簡練可否檢勘得失：可以簡要地判斷可行與否，檢查勘驗得失。能授之龜鏡一篇之綱領：能夠授予的龜鏡，是一篇文章的綱領。首題所以特示：首要的題目，所以特別顯示。總意所以先標：總體的意思，所以首先標明。況羯磨註文亦同此列：更何況羯磨的註文也同樣如此排列。疏中解釋復更詳委：疏中的解釋更加詳細。都不討論輒便穿鑿：都不討論就隨意穿鑿附會。來學未達傳妄何窮：後來的學習者沒有通達，傳播虛妄何時才能停止？人道中初簡余道：人道中首先簡別其他道。若準多宗余道通受三歸：如果依據多數宗派，其他道也可以接受三歸。不沾戒法：不能獲得戒法。成宗亦通五八：成宗也允許五戒和八戒。但障出家：但是會阻礙出家。今明受具余皆難攝：現在說明受具足戒，其他的都難以包含。如下列之：如下面所列。所以然者天多著樂：之所以這樣，是因為天道眾生大多貪著享樂。修羅懷疑：修羅多疑。鬼神諂誑：鬼神諂媚虛誑。畜生愚騃：畜生愚蠢。地獄常苦：地獄總是充滿痛苦。唯斯人道苦輕下趣：只有人道痛苦輕於下三道。樂劣上天：快樂不如上界天。強識念力能崇道業：強大的認知和念力能夠崇尚道業。並廣如疏：都詳細地記載在疏中。撮略引之：這裡撮取要略引用。僧祇下復簡人道：僧祇下面再次簡別人道。文有兩節：文中有兩個部分。上簡堪能年減亦制：上面簡別堪能，年齡不夠也加以限制。下簡年歲縱能亦遮：下面簡別年齡，即使有能力也加以遮止。下文指廣：下面的文字指引更加廣泛。彼云：那裡說。八十九十太老：八十、九十歲太老了。過七十臥起須人不聽度：超過七十歲，起臥需要人照顧的，不允許出家。若能修習諸業聽出家(謂作沙彌)：如果能夠修習各種事務，允許出家（指做沙彌）。二諸根具者以儀相有虧：第二，諸根完具的人，因為儀容相貌有虧缺。污辱僧眾故須簡之：會玷污僧眾，所以需要簡別。文為三段：文字分為三個段落。初釋緣相：首先解釋因緣相貌。身具等者略示三根：身體完具等，簡略地顯示三種根。百遮者舉其大數：一百種遮止，是舉出大概的數目。律下指廣：律下面指引更加廣泛。如后具引準下決律文：如同後面詳細引用的，依據下面決斷律文。初簡永定：首先簡別永遠確定的。疏云：疏中說。耳舌意三助道勝也：耳、舌、意三種有助於修道的殊勝。由耳聽法意緣邪正：因為耳朵聽法，意識分辨邪正。有疑通決非舌不明：有疑問可以通過舌頭決斷，沒有舌頭就無法明白。

【English Translation】 English version The meaning must be all-encompassing: It must include multiple meanings. 'Borrowing robes and bowls, the fault lies in being able to receive': Even if borrowing robes and bowls, the fault lies in accepting them without the qualifications to do so. 'Therefore, it is said 'self''': Therefore, it is said 'self'. 'Concluding the loss, the above two sentences point out': Summarizing the part of the loss, the above two sentences are accusations. ''Emptiness' below clarifies harming others': The word 'emptiness' below explains harming others. 'Tang is also empty': Tang is also empty. 'The latter highlights self-harm': The latter highlights self-harm. 'Quoting advice, first quoting scriptures': Quoting advice, first quoting scriptures. 'From here on, according to the scriptures, advise caution': Next, according to the scriptures, advise caution. 'Do not mislead others': Do not mislead others. 'According to the original precepts, one can receive them again': According to the original precepts, one can receive them again. 'Now, considering the difficulty of the matter, it is said to be inappropriate': Now, considering the difficulty of the matter, it is said to be inappropriate. 'Therefore, the following formally highlights the meaning of the chapter': Therefore, the following formally highlights the meaning of the chapter. 'Among the complete conditions, old records classify this as the ancient five conditions': Among the complete conditions, old records classify this as the ancient five conditions. 'The ten expedient means in the so-called correct addition are the ten conditions of the current teacher': The ten expedient means in the so-called correct addition are the ten conditions of the current teacher. 'Destroying the teachings of the ancestral teacher blinds the eyes of later learners': Destroying the teachings of the ancestral teacher blinds the eyes of later learners. 'There is no greater deception than this': There is no greater deception than this. 'Moreover, these five conditions encompass all aspects of conduct from beginning to end': Moreover, these five conditions encompass all aspects of conduct from beginning to end. 'Simplifying the right and wrong, examining the gains and losses': It is possible to simply judge right and wrong, and examine the gains and losses. 'The tortoise mirror that can be granted is the outline of a chapter': The tortoise mirror that can be granted is the outline of a chapter. 'The main topic is specially shown': The main topic is specially shown. 'The general meaning is marked first': The general meaning is marked first. 'Moreover, the commentary on Karma is also listed in the same way': Moreover, the commentary on Karma is also listed in the same way. 'The explanation in the commentary is even more detailed': The explanation in the commentary is even more detailed. 'Without discussing it, one arbitrarily interprets': Without discussing it, one arbitrarily interprets. 'If later learners do not understand, how can the transmission of falsehoods ever end?': If later learners do not understand, how can the transmission of falsehoods ever end? 'Among human paths, first distinguish other paths': Among human paths, first distinguish other paths. 'If according to many schools, other paths can also receive the Three Refuges': If according to many schools, other paths can also receive the Three Refuges. 'Not obtaining the precepts': Not obtaining the precepts. 'The Cheng school also allows the Five and Eight Precepts': The Cheng school also allows the Five and Eight Precepts. 'But it hinders ordination': But it hinders ordination. 'Now it is clear that receiving the full precepts is difficult to encompass everything else': Now it is clear that receiving the full precepts is difficult to encompass everything else. 'Listed below': Listed below. 'The reason is that the heavens are mostly attached to pleasure': The reason is that the heavens are mostly attached to pleasure. 'Asuras are doubtful': Asuras are doubtful. 'Ghosts and gods are flattering and deceitful': Ghosts and gods are flattering and deceitful. 'Animals are foolish': Animals are foolish. 'Hell is always suffering': Hell is always suffering. 'Only the human path has less suffering than the lower paths': Only the human path has less suffering than the lower paths. 'Happiness is inferior to the upper heavens': Happiness is inferior to the upper heavens. 'Strong knowledge and mindfulness can promote the path': Strong knowledge and mindfulness can promote the path. 'And it is widely recorded in the commentary': And it is widely recorded in the commentary. 'Extracting and quoting it briefly': Extracting and quoting it briefly. 'Below the Sangha, again distinguish the human path': Below the Sangha, again distinguish the human path. 'There are two sections in the text': There are two sections in the text. 'Above, distinguish the capable, and age is also restricted': Above, distinguish the capable, and age is also restricted. 'Below, distinguish age, even if capable, it is also prohibited': Below, distinguish age, even if capable, it is also prohibited. 'The following text guides more widely': The following text guides more widely. 'There it says': There it says. 'Eighty, ninety is too old': Eighty, ninety is too old. 'Over seventy, needing someone to take care of getting up and down, is not allowed to ordain': Over seventy, needing someone to take care of getting up and down, is not allowed to ordain. 'If one can cultivate various tasks, one is allowed to ordain (referring to becoming a novice)': If one can cultivate various tasks, one is allowed to ordain (referring to becoming a novice). 'Second, those with complete faculties, because their appearance is flawed': Second, those with complete faculties, because their appearance is flawed. 'It will defile the Sangha, so it must be distinguished': It will defile the Sangha, so it must be distinguished. 'The text is divided into three paragraphs': The text is divided into three paragraphs. 'First, explain the appearance of the conditions': First, explain the appearance of the conditions. 'Having a body, etc., briefly shows the three roots': Having a body, etc., briefly shows the three roots. 'One hundred prohibitions is to give a general number': One hundred prohibitions is to give a general number. 'Below the precepts, the guidance is wider': Below the precepts, the guidance is wider. 'As quoted in detail later, according to the following, decide the precepts': As quoted in detail later, according to the following, decide the precepts. 'First, distinguish the permanently fixed': First, distinguish the permanently fixed. 'The commentary says': The commentary says. 'The three of ear, tongue, and mind are superior in helping the path': The three of ear, tongue, and mind are superior in helping the path. 'Because the ear hears the Dharma, and the mind distinguishes between right and wrong': Because the ear hears the Dharma, and the mind distinguishes between right and wrong. 'If there is doubt, it can be resolved through the tongue, without the tongue, one cannot understand': If there is doubt, it can be resolved through the tongue, without the tongue, one cannot understand.

。此三有缺則不成受。餘下明不定如上所列。相有重輕如正問中。下指義鈔文見上卷。三身器中若全未受。容有污尼賊住五逆。受五八十則有邊賊。故云俗已來等。十三難者且通舉之。此簡身器唯論造業。但收邊尼賊破五逆九種。故云雜過等。非畜初緣收黃形第二攝。四相具者。律中裸形著俗服外道衣等。並不得受故。五中初示緣相。有愿未具。故言少分下引律制。言得戒者白四頓發也。得罪者失漸次制也。上五次簡從寬至狹。初約諸趣簡人。二就人中簡報。三就勝報簡業。四就業凈簡儀。五就具儀簡法。又總為三。前二並報中業同前。后二體相形法二同。又約遮難收者一三重難無者方成。餘三輕遮有亦通許。更自辨之。第二所對結界中初科為二。初明須界所以。故下誡令審悉。則有二種。一明果相知集限分。二達是非者究本行事。不然者即反上二。或標相無準。或先結不如微涉疑濫並須再結。疏云。舍結極易。何得自輕。斤古中初二句明違本制。輒下斥妄行。前篇已破故指如上。必下指教。此緣者或僧難集。或疑舊界須出界外故。然大界本制不為難緣。兼須立相。小界反此故判非法。若加大界緣相併如。故云無爽。次科引傳即其事矣。上決小界若依下次示戒場。恐后濫用故此引示。引勸中初三句通示。言諸師者以傳

【現代漢語翻譯】現代漢語譯本此三者如有缺失，則不能成就受戒。其餘未明確的情況如上文所列。戒相的輕重程度如之前提問中所述。下文引用的義鈔文，見上卷。在三身（Dharmakāya, Sambhogakāya, Nirmāṇakāya，法身、報身、應身）的受戒場所中，如果完全沒有受戒，可能會有污尼（bhikkhunī dūsinī，玷污比丘尼者）、賊住（stena-saṃvāsaka，盜住者）、犯五逆罪（ānantarika-karma，五種極重罪行）的人。如果已經受了五戒、八戒或十戒，則會有邊賊（anta-corā，邊地盜賊）。所以說『俗人已來』等等。十三難（tearasamahāpadāni，十三種受戒障礙）只是概括地列舉。這裡所說的身器，只討論造業的情況，只包括邊尼、賊住、破五逆罪這九種人。所以說『雜過』等等。不是畜生，初次因緣是收黃形（pāṇḍaka，黃門）的第二種情況。四相具足的人，按照戒律，裸形、穿著俗服、外道衣服等等，都不能受戒。五中，首先展示因緣相，有願望但未完全具備。所以說『少分』，下文引用戒律條文。說『得戒』是指白四羯磨（ñatti-catutthakamma，通過四次宣告羯磨）時頓然生起戒體。說『得罪』是指逐漸失去戒體。以上五次簡擇，是從寬到窄。第一次是根據諸趣（gati，六道）來簡擇人。第二次是在人中簡擇果報。第三次是在殊勝果報中簡擇業。第四次是在清凈業中簡擇儀式。第五次是在具備儀式中簡擇法。又總分為三類。前兩種是果報中的業，與之前相同。后兩種是體相和形法，兩者相同。又根據遮難（antarāya，障礙）來收攝，一種是三重難（tisso antarāyā，三種重大障礙），沒有這些障礙才能成就。其餘三種輕微的遮難，有也可以通融允許。更要自己辨別。第二部分，關於所對結界（sīmābandha，結界）中，第一科分為兩部分。首先說明必須結界的理由。所以下文告誡要詳細審察，則有兩種情況：一是明確果相，知道聚集的範圍；二是通達是非，探究根本的行事。不然的話，就與上述兩種情況相反，或者標示的戒相沒有準則，或者先結的界不如法，稍微涉及疑惑和疏漏，都需要重新結界。疏文中說：『捨棄結界非常容易，怎麼能自己輕率呢？』斤古（Jinggu，地名）中，前兩句說明違反了根本的制度，『輒』字以下是斥責妄自行事。前篇已經破斥過，所以指向上文。『必』字以下是指示教導。這裡的因緣，或者僧眾難以聚集，或者懷疑舊的結界，需要出界外。然而，大界（mahāsīmā，大結界）的根本制度不是爲了困難的因緣，還必須設立戒相。小界（khuddakasīmā，小結界）則相反，所以判斷為非法。如果加大界，因緣和戒相都如大界一樣，所以說沒有差別。下一科引用傳記，就是這件事。上面決斷小界，如果依據下文，就是指示戒場。恐怕後人濫用，所以這裡引用指示。引文中，前三句是通用的指示。『諸師』是指以傳... English version If these three are missing, the acceptance of precepts cannot be accomplished. The remaining uncertain situations are as listed above. The severity of the precepts is as described in the previous questions. The 'Yi Chao' text quoted below can be found in the first volume. In the ordination venue of the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), if there has been no ordination at all, there may be 'bhikkhunī dūsinī' (one who defiles a bhikkhuni), 'stena-saṃvāsaka' (one who lives by theft), or those who have committed the five 'ānantarika-karma' (deeds that bring immediate retribution). If one has already taken the five precepts, eight precepts, or ten precepts, then there will be 'anta-corā' (border thieves). Therefore, it is said 'since a layperson' and so on. The thirteen difficulties (tearasamahāpadāni) are only listed in general. The 'body vessel' mentioned here only discusses the situation of creating karma, only including 'bhikkhunī dūsinī', 'stena-saṃvāsaka', and those who have broken the five 'ānantarika-karma', these nine types of people. Therefore, it is said 'mixed faults' and so on. Not an animal, the initial condition is the second case of receiving 'pāṇḍaka' (eunuch). Those who have the four characteristics, according to the precepts, those who are naked, wearing secular clothes, wearing heretical clothes, etc., are not allowed to receive the precepts. In the fifth, first show the causal appearance, with wishes but not fully equipped. Therefore, it is said 'a small part', and the following quotes the precepts. Saying 'obtaining precepts' refers to the sudden arising of the precept body when the 'ñatti-catutthakamma' (ordination procedure with four announcements) is performed. Saying 'committing sins' refers to the gradual loss of the precept body. The above five selections are from broad to narrow. The first is to select people according to the 'gati' (destiny, six realms). The second is to select retribution among people. The third is to select karma among superior retributions. The fourth is to select rituals among pure karma. The fifth is to select the Dharma among complete rituals. It is also divided into three categories. The first two are karma in retribution, which is the same as before. The latter two are the essence and appearance, and the form of the Dharma, which are the same. It is also collected according to the 'antarāya' (obstacles), one is the three major obstacles (tisso antarāyā), without these obstacles can be achieved. The remaining three minor obstacles can also be allowed. You need to distinguish it yourself. In the second part, regarding the 'sīmābandha' (establishment of boundaries), the first section is divided into two parts. First, explain the reason for establishing the boundary. Therefore, the following warns to examine in detail, then there are two situations: one is to clarify the appearance of the result, to know the scope of the gathering; the other is to understand right and wrong, to explore the fundamental actions. Otherwise, it is the opposite of the above two situations, or the precepts indicated have no guidelines, or the boundaries established earlier are not as good as the Dharma, and if there is a slight involvement of doubts and omissions, they need to be re-established. The commentary says: 'Abandoning the boundary is very easy, how can you be frivolous?' In Jinggu (place name), the first two sentences explain that it violates the fundamental system, and the word '輒' below is to rebuke the act of acting arbitrarily. The previous chapter has already refuted it, so it refers to the above. The word '必' below refers to instructions and teachings. The cause here, or the Sangha is difficult to gather, or there is doubt about the old boundary, and it needs to be outside the boundary. However, the fundamental system of the 'mahāsīmā' (great boundary) is not for difficult causes, and it is also necessary to establish the appearance of the precepts. The 'khuddakasīmā' (small boundary) is the opposite, so it is judged to be illegal. If you increase the great boundary, the cause and the appearance of the precepts are the same as the great boundary, so it is said that there is no difference. The next section quotes the biography, which is this matter. The above decision on the small boundary, if based on the following, is to indicate the ordination venue. Fearing that later generations will abuse it, so this is quoted for instruction. In the quotation, the first three sentences are general instructions. 'The teachers' refers to the transmission...

【English Translation】 English version If these three are missing, the acceptance of precepts cannot be accomplished. The remaining uncertain situations are as listed above. The severity of the precepts is as described in the previous questions. The 'Yi Chao' text quoted below can be found in the first volume. In the ordination venue of the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), if there has been no ordination at all, there may be 'bhikkhunī dūsinī' (one who defiles a bhikkhuni), 'stena-saṃvāsaka' (one who lives by theft), or those who have committed the five 'ānantarika-karma' (deeds that bring immediate retribution). If one has already taken the five precepts, eight precepts, or ten precepts, then there will be 'anta-corā' (border thieves). Therefore, it is said 'since a layperson' and so on. The thirteen difficulties (tearasamahāpadāni) are only listed in general. The 'body vessel' mentioned here only discusses the situation of creating karma, only including 'bhikkhunī dūsinī', 'stena-saṃvāsaka', and those who have broken the five 'ānantarika-karma', these nine types of people. Therefore, it is said 'mixed faults' and so on. Not an animal, the initial condition is the second case of receiving 'pāṇḍaka' (eunuch). Those who have the four characteristics, according to the precepts, those who are naked, wearing secular clothes, wearing heretical clothes, etc., are not allowed to receive the precepts. In the fifth, first show the causal appearance, with wishes but not fully equipped. Therefore, it is said 'a small part', and the following quotes the precepts. Saying 'obtaining precepts' refers to the sudden arising of the precept body when the 'ñatti-catutthakamma' (ordination procedure with four announcements) is performed. Saying 'committing sins' refers to the gradual loss of the precept body. The above five selections are from broad to narrow. The first is to select people according to the 'gati' (destiny, six realms). The second is to select retribution among people. The third is to select karma among superior retributions. The fourth is to select rituals among pure karma. The fifth is to select the Dharma among complete rituals. It is also divided into three categories. The first two are karma in retribution, which is the same as before. The latter two are the essence and appearance, and the form of the Dharma, which are the same. It is also collected according to the 'antarāya' (obstacles), one is the three major obstacles (tisso antarāyā), without these obstacles can be achieved. The remaining three minor obstacles can also be allowed. You need to distinguish it yourself. In the second part, regarding the 'sīmābandha' (establishment of boundaries), the first section is divided into two parts. First, explain the reason for establishing the boundary. Therefore, the following warns to examine in detail, then there are two situations: one is to clarify the appearance of the result, to know the scope of the gathering; the other is to understand right and wrong, to explore the fundamental actions. Otherwise, it is the opposite of the above two situations, or the precepts indicated have no guidelines, or the boundaries established earlier are not as good as the Dharma, and if there is a slight involvement of doubts and omissions, they need to be re-established. The commentary says: 'Abandoning the boundary is very easy, how can you be frivolous?' In Jinggu (place name), the first two sentences explain that it violates the fundamental system, and the word '輒' below is to rebuke the act of acting arbitrarily. The previous chapter has already refuted it, so it refers to the above. The word '必' below refers to instructions and teachings. The cause here, or the Sangha is difficult to gather, or there is doubt about the old boundary, and it needs to be outside the boundary. However, the fundamental system of the 'mahāsīmā' (great boundary) is not for difficult causes, and it is also necessary to establish the appearance of the precepts. The 'khuddakasīmā' (small boundary) is the opposite, so it is judged to be illegal. If you increase the great boundary, the cause and the appearance of the precepts are the same as the great boundary, so it is said that there is no difference. The next section quotes the biography, which is this matter. The above decision on the small boundary, if based on the following, is to indicate the ordination venue. Fearing that later generations will abuse it, so this is quoted for instruction. In the quotation, the first three sentences are general instructions. 'The teachers' refers to the transmission...

中所述僧伽跋摩既是西僧例知。皆爾故總指之。故下正引。即梁高僧傳。宋元嘉十一年祇桓寺慧照于跋摩重受大戒。駕船江中人問者即慧義。法師難曰。布薩僧事常在寺內。及論受戒何出邑外。答下並跋摩語初示所疑。別眾非法者或本結時僧有乖別。或今受時界無分齊致有別眾。餘下答寺內布薩。夫下答出外受戒前云尊重。蓋指此也。脫猶略也。第二能秉與下數滿何異。答能秉據僧體。數滿約事用。三中分二。初釋緣相。作無軌度名非法。事違教制曰非毗尼。今下遮濫必取應法。昧教寡德多亦非滿。文下二引本制。初明兩位中邊分齊如二衣中。所以五人獨言持律者。邊地僧少恐不簡練故特標之。非謂中國便容濫預。古師錯解如疏委斥。此土邊陲本是開位。僧既漸多還遵中制。末世浮薄德學全虧。必準本開理亦無過。是知。律制五人持律。經開千里無師。非謂無僧。但實行者不易得耳。若下決上邊開。得戒謂僧法無缺。得罪即本制有乖。若爾中國五人可同此否。答中本無開。不可相例。此下指所出。伽論亦然。第四和集文據可解。五中則下二句且括四非。或昧綱緣。白讀謹誦皆不成法。故云等也。六中疏云。內欣勝法外假勝儀。身心相依如魚有水。問與能受中第四何異。答前約小眾容儀。此據大僧道具。能所內外豈不明

【現代漢語翻譯】現代漢語譯本僧伽跋摩（Sanghavarman，西域僧人）的情況，前面已經依照慣例說明過了。這裡總括地指出。下面正式引用，即《梁高僧傳》的記載。宋元嘉十一年，祇洹寺的慧照法師在僧伽跋摩處重新受了大戒。駕船在江中時，有人問他，這個人就是慧義法師。慧義法師質疑說：『布薩（Posadha，每半月舉行的誦戒儀式）是僧團的事務，通常在寺內舉行，而且討論受戒事宜，為何要到城外？』下面的回答是僧伽跋摩說的，首先提出疑問。『別眾非法』指的是，或者最初結界時僧團有不合規之處，或者現在受戒時界限沒有分清楚，導致出現別眾的情況。『餘下答寺內布薩』，指的是在寺內舉行布薩。『夫下答出外受戒前云尊重』，大概就是指這種情況。『脫猶略也』，意思是省略了。第二，『能秉與下數滿何異』，意思是能秉持戒律的人和數量足夠有什麼區別？回答是，『能秉』是根據僧團的本質來說的，『數滿』是根據事務的運作來說的。三中分為二，首先解釋緣由和表象。『作無軌度名非法』，指行為沒有遵循規範，就是非法。『事違教制曰非毗尼』，指事情違反了佛教的制度，就是非毗尼。『今下遮濫必取應法』，現在爲了防止濫用，必須選擇符合戒律的。『昧教寡德多亦非滿』，不瞭解教義，缺少德行，即使人數多也不算足夠。『文下二引本制』，下面引用了根本的制度。首先說明兩位持律者的中間和邊緣的區分，就像兩件衣服的中間一樣。之所以五人中只說持律者，是因為邊遠地區僧人少，恐怕不夠精通戒律，所以特別標明。並不是說中國就可以隨意濫用。古時的法師錯誤地理解了，就像疏文中嚴厲斥責的那樣。此地邊陲本來是開許的地位，僧人既然逐漸增多，還是應該遵循中部的制度。末世浮躁淺薄，德行學問完全缺失，必須按照最初的開許，道理上也沒有什麼過錯。由此可知，律制規定五人持律，經中開許千里沒有老師，並不是說沒有僧人，只是真正實行的人不容易得到罷了。『若下決上邊開』，如果下面決定上面邊地的開許，『得戒謂僧法無缺』，得到戒律是指僧團的法沒有缺失，『得罪即本制有乖』，得到罪過就是根本的制度有違背。如果這樣，中國五人可以和這裡一樣嗎？回答是，本來沒有開許，不可以相提並論。『此下指所出』，這裡指出了出處。《伽論》也是這樣。第四，『和集文據可解』，和合聚集的文字依據可以解釋。五中，『則下二句且括四非』，那麼下面兩句就包括了四種錯誤。或者不瞭解綱領和緣由，白讀和謹誦都不能成為法，所以說『等也』。六中，疏文中說：『內心欣喜殊勝的佛法，外在藉助殊勝的儀軌，身心相互依靠，就像魚離不開水一樣。』問：『與能受中第四何異』，和能受中的第四點有什麼不同？回答是，前面是根據小眾的容儀來說的，這裡是根據大眾的道具來說的。能和所，內在和外在，難道還不明白嗎？

【English Translation】 English version The situation of Sanghavarman (a monk from the Western Regions) has already been explained according to the usual practice. Here, it is summarized. The following is a formal citation, namely the record in the 'Biographies of Eminent Monks of the Liang Dynasty'. In the eleventh year of the Yuanjia reign of the Song Dynasty, Dharma Master Huizhao of Qihuan Temple received the great precepts again from Sanghavarman. While sailing in a boat on the river, someone asked him, and this person was Dharma Master Huiyi. Dharma Master Huiyi questioned: 'The Posadha (a fortnightly recitation of precepts) is a matter for the Sangha and is usually held within the temple, and discussions about receiving precepts, why go outside the city?' The following answer is from Sanghavarman, first raising the question. 'Separate assembly is illegal' refers to either the Sangha being non-compliant when the boundary was initially established, or the boundaries not being clearly defined when receiving the precepts now, leading to a separate assembly. 'The following answers the Posadha in the temple' refers to holding the Posadha within the temple. 'The following answers the receiving of precepts outside, previously saying respect' probably refers to this situation. 'Escape is still omitted' means omitted. Second, 'What is the difference between being able to uphold and the number being sufficient?' The answer is, 'being able to uphold' is based on the essence of the Sangha, and 'the number being sufficient' is based on the operation of affairs. The three are divided into two, first explaining the causes and phenomena. 'Acting without rules is called illegal' refers to behavior that does not follow norms, which is illegal. 'Matters that violate the teachings are called non-Vinaya' refers to matters that violate Buddhist institutions, which is non-Vinaya. 'Now, to prevent abuse, one must choose what is in accordance with the law' now, in order to prevent abuse, one must choose what is in accordance with the precepts. 'Ignorance of the teachings and lack of virtue, even if there are many people, is not enough' not understanding the teachings, lacking virtue, even if there are many people, it is not enough. 'The following two cite the fundamental system' below cites the fundamental system. First, explain the distinction between the middle and edge of the two Vinaya masters, like the middle of two clothes. The reason why only the Vinaya master is mentioned among the five is because there are few monks in remote areas, and I am afraid that they are not proficient in the precepts, so it is specifically stated. It does not mean that China can be abused at will. Ancient Dharma masters misunderstood, just like the commentary severely rebuked. This border area was originally an open position, and since the monks have gradually increased, they should still follow the central system. In the last days, frivolous and shallow, virtue and learning are completely lacking, and it is necessary to follow the initial permission, and there is nothing wrong in principle. From this, it can be known that the Vinaya system stipulates that five people uphold the Vinaya, and the scriptures allow thousands of miles without a teacher, not that there are no monks, but that those who truly practice are not easy to obtain. 'If the following decides on the opening of the border above', if the following decides on the opening of the border above, 'obtaining the precepts means that the Sangha's Dharma is not lacking', obtaining the precepts means that the Sangha's Dharma is not lacking, 'obtaining the sin means that the fundamental system is violated', obtaining the sin means that the fundamental system is violated. If so, can the five people in China be the same as here? The answer is, there was no permission originally, and it cannot be compared. 'The following refers to the source' here refers to the source. The 'Gāmalāpa' is also like this. Fourth, 'The textual basis of harmony and gathering can be explained', the textual basis of harmony and gathering can be explained. In the fifth, 'Then the following two sentences include the four non-s', then the following two sentences include the four errors. Or do not understand the outline and the reasons, white reading and careful recitation cannot become the law, so it is said 'etc.'. In the sixth, the commentary says: 'The heart rejoices in the supreme Dharma, and the outside borrows the supreme rituals, the body and mind depend on each other, just like fish cannot leave water.' Question: 'What is the difference between the fourth in being able to receive', what is the difference between the fourth point in being able to receive? The answer is, the former is based on the appearance of the small crowd, and the latter is based on the props of the large crowd. Can and what, inner and outer, don't you understand?

乎。統上六緣還歸四種。人法事處單復配之。又前五不具定不成受。第六有闕容多諍論。若準祖意例亦不成。如后委辨。又準羯磨復加一種。謂佛法時中。毗曇論云。若至法滅一切結界受戒皆失沒故。第三緣者上並旁助。此正因本。必須開悟方堪進受。若論發乞合是兩緣。心口雖殊希求義一。故合之耳。文下引示。律中佛言。教乞戒而不乞不得受具足。又云。時有強與授戒后便逃走還家。佛言。不得強授人具足戒。即無心也。四心境者無別緣相。即合二三相對以論。計有四句。標即俱如是今正取。俱非易解止明二互。初句先引律緣。眠醉狂三皆因受已後覺返道。佛並制斷心俱無記正缺戒因。無心同上。若準多論通列四心。善惡無記及以無心。文收二種。善惡準之。復下次句文中略引人法二非。事處亦爾。薩下引證。文但明心善必兼境。重心者即上相應。輕心者即眠醉等教。無教者即是成宗。作與無作會釋名義。委在中卷。五中通括前後。具緣正加一一無違。方成究竟。初約正受釋。言始從者總攝八緣。終至者正納法體。共為九法。下列十緣除初及三。但取八種如下明之。言往來者行事出入施造之相。界下二約具緣釋。略舉心境以明成否。引證中上列諸緣。皆依律本。此但通證。立緣簡辨非無所據。至論列相不必全同。

初母論中總束五緣不過人法。略證所對三四五也。次引多論唯明邊難。略證能受第三一緣。然其邊罪律據具戒。論通白衣故約三戒。次第明相。初列三受。隨下顯難文出破五即障餘三。中間省略受十不得。故云乃至。破八障二破十障一。第論可知。然五八戒相不分輕重。還準具戒。殺盜淫妄各有大小。酒是遮惡犯則非障。不作和尚者設有濫受體非僧故。檢勘中初令準勘。必下示簡除。第二正加點示中覆釋所對成法諸緣。初指前文且舉二篇。結界足數義同文省。方法者總于上二。故下示重意。又解即此提示便為重明。緣起有十。前取八法。羯磨篇云八種調理。注羯磨中亦列八緣。所以多少異者。答一三兩種容在余時。不定受前事儀次第。若爾此何列耶。答未請師前僧須檢問。既請師已義必開導。出沒隨時不妨兩是。問前五后十並號為緣。如何分異。答前則立定綱格檢括是非。后謂佈列行儀發起正體。所以前云具緣成受。后云緣起方便。業疏科云。前是約法辨緣。后是就事辨緣。文理極顯。云何妄判為今古耶。斯為大失知非宜攻。得法中初明制受。四律即四五十祇。文中即指本律。多下二出制意。外道之法但入彼道。便同事業無漸次故。問此中不云先受五戒何耶。答十是具緣故當此示。五是十緣如沙彌篇中。尼鈔注云。不

【現代漢語翻譯】現代漢語譯本在《初母論》中，總括五種因緣，不過是人法二者。簡略地驗證了所對應的三種、四種、五種因緣。接下來引用多論，僅僅闡明了邊難（bian nan，邊緣的困難）。簡略地驗證了能受戒的第三種因緣。然而，邊罪（bian zui，邊緣的罪過）的判定，律宗依據具足戒（juzu jie，比丘或比丘尼所受的完整戒律），而論則通用於白衣（bai yi，在家居士），所以依據三戒（san jie，不殺生、不偷盜、不邪淫）。依次闡明戒相（jie xiang，戒律的相狀）。首先列出三種受戒方式。隨著下文的闡述，揭示了其中的困難，文中的意思是破除五戒（wu jie，不殺生、不偷盜、不邪淫、不妄語、不飲酒）即會障礙其餘三種戒。中間省略了受持十戒（shi jie，沙彌或沙彌尼所受的十條戒律）不得的情況，所以說『乃至』。破除八戒（ba jie，八關齋戒）會障礙兩種戒，破除十戒會障礙一種戒。其中的道理可以理解。然而，五戒和八戒的戒相不區分輕重，仍然參照具足戒。殺、盜、淫、妄各有大小之分。飲酒是遮惡（zhe e，防止作惡），觸犯了並非是障礙。不作和尚（heshang，主持僧侶）的人，即使有濫受戒的情況，其戒體也不是僧侶的戒體。在檢勘中，首先讓人依據標準進行勘驗。『必』字下面指示了簡除。第二，在正式加以點示中，再次解釋了所對應的成就戒法的各種因緣。首先指出了前文，並且舉出了二篇（er pian，律藏中的兩個部分）。結界（jie jie，劃定界限）的足數，意義與文中的省略相同。方法，總括于以上兩種。所以在下面顯示了重要的意義。又解釋說，提示即是再次闡明。緣起有十種，前面取了八法（ba fa，八種方法）。《羯磨篇》（jiemo pian，律藏中關於羯磨儀式的部分）說有八種調理。註釋《羯磨》中也列出了八種因緣。所以多少不同，回答說，一種、三種這兩種情況可能在其他時候。在未定的受戒之前，事情的儀軌次第。如果這樣，那麼這裡列出這些做什麼呢？回答說，在未請師父之前，僧侶需要檢問。既然請了師父，那麼義理必然會開導。出入隨時，不妨礙兩者都是。問：前面五種，後面十種，都稱為因緣，如何區分不同？答：前面是建立固定的綱格，檢查是非。後面是陳列行儀，發起正體。所以前面說『具緣成受』，後面說『緣起方便』。《業疏》（ye shu，律宗的著作）科判說：『前面是約法辨緣，後面是就事辨緣』。文理非常明顯。為什麼胡亂判斷為今古之別呢？這是很大的錯誤，不應該攻擊。在得法中，首先闡明了制定受戒。四律（si lu，四部律典）即四分律、五分律、十誦律、僧祇律。文中『即』字指的是本律。接下來闡明制定的意義。外道（wai dao，佛教以外的宗教）的法，只要進入他們的道，就等同於他們的事業，沒有漸次的過程。問：這裡為什麼不說先受五戒呢？答：十戒是具足因緣，所以應當在這裡說明。五戒是十戒的因緣，如《沙彌篇》（shami pian，律藏中關於沙彌戒的部分）中。尼鈔（ni chao，比丘尼戒的註釋）註釋說，不...

【English Translation】 English version In the 'Treatise on the Initial Mother', the five conditions are summarized, being nothing more than person and Dharma. It briefly verifies the three, four, and five conditions to which they correspond. Next, it cites various treatises, only clarifying the 'border difficulties' (bian nan). It briefly verifies the third condition of being able to receive the precepts. However, the judgment of 'border offenses' (bian zui) according to Vinaya is based on the complete precepts (juzu jie) of monks or nuns, while the treatises apply to laypeople (bai yi), so it is based on the three precepts (not killing, not stealing, not committing sexual misconduct). It explains the characteristics of the precepts (jie xiang) in order. First, it lists the three ways of receiving precepts. As the following text elaborates, it reveals the difficulties within, the meaning of the text is that breaking the five precepts (wu jie) (not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol) will hinder the remaining three precepts. The middle omits the situation where one cannot receive the ten precepts (shi jie) (the ten precepts taken by novices), hence the word 'even'. Breaking the eight precepts (ba jie) (the eight precepts of the eightfold abstinence) will hinder two precepts, and breaking the ten precepts will hinder one precept. The reasoning behind this can be understood. However, the characteristics of the five and eight precepts do not distinguish between light and heavy offenses, and still refer to the complete precepts. Killing, stealing, sexual misconduct, and lying each have major and minor forms. Drinking alcohol is a 'preventive evil' (zhe e), and committing it is not an obstacle. A person who is not an abbot (heshang), even if they have abused the reception of precepts, their precept body is not that of a monk. In the examination, first, have people examine according to the standard. The word 'must' below indicates the simplification. Second, in the formal addition of instructions, it re-explains the various conditions corresponding to the accomplishment of the Dharma of precepts. First, it points out the previous text and cites two sections (er pian) (two parts of the Vinaya). The sufficient number for establishing a boundary (jie jie) has the same meaning as the omission in the text. The method is summarized in the above two. Therefore, it shows the important meaning below. It also explains that the prompt is a re-clarification. There are ten kinds of arising conditions, and the previous one takes eight methods (ba fa). The 'Karma Section' (jiemo pian) says there are eight kinds of adjustments. The commentary on 'Karma' also lists eight conditions. So the difference in quantity, the answer is that one and three kinds of situations may be at other times. Before the undetermined reception of precepts, the order of events. If so, then what are these listed here for? The answer is that before inviting a teacher, the Sangha must examine. Since a teacher has been invited, then the meaning will inevitably be enlightened. Coming and going at any time does not hinder both. Question: The previous five and the later ten are both called conditions, how to distinguish the difference? Answer: The former is to establish a fixed framework to check right and wrong. The latter is to display the rituals and initiate the correct body. Therefore, the former says 'accomplishing reception with complete conditions', and the latter says 'arising conditions are expedient'. The 'Commentary on Karma' (ye shu) judges: 'The former is to distinguish conditions according to the Dharma, and the latter is to distinguish conditions according to the matter'. The reasoning is very clear. Why arbitrarily judge it as the difference between ancient and modern? This is a big mistake and should not be attacked. In obtaining the Dharma, first, it clarifies the establishment of receiving precepts. The four Vinayas (si lu) are the Dharmaguptaka Vinaya, the Mahisasaka Vinaya, the Sarvastivada Vinaya, and the Mahasanghika Vinaya. The word 'that' in the text refers to the present Vinaya. Next, it clarifies the meaning of the establishment. The Dharma of external paths (wai dao) (religions other than Buddhism), as long as they enter their path, is equivalent to their career, and there is no gradual process. Question: Why does it not say here to first receive the five precepts? Answer: The ten precepts are complete conditions, so it should be explained here. The five precepts are the conditions of the ten precepts, as in the 'Novice Section' (shami pian). The commentary on the Bhiksuni Vinaya (ni chao) says, not...

受五戒直受十戒。得戒得罪即多論云。先以五戒調伏身心。信樂漸增方受十戒是也(有人見此不言五戒。刪欲廢之如別所破)。請和尚中初言根本者戒從彼生故。承習謂稟學。示導謂軌行。生長謂成。德不附嚴師。此三俱喪。引緣中得罪者準伽論得戒。請儀中初定處所。前示四分文通。古有定執在眾故此決破。疏云。必預須受前一年一月亦無傷也。今下據他部對眾。次引僧祇示請詞之異(五分亦爾)。下引五分明致敬之極。請詞中初明具儀。如上者指前十誦旁下明教導。種種者應更接前若無此人等語文下出詞句。準疏分五。大德念者請專意也。為和尚者明所祈也。愿為作者慈副本望也。我依受具者三學由生也。慈愍者已述所懷惟聽許也。答法中初示須答之意。四下出答詞。疏云。初可爾者總領請詞許為師也。又云。可是答諾下流。爾是應酬上位。準此但答云可。教授汝者非但事攝。有法弘訓也。清凈者宜重戒本攝持三業也。莫放逸者諸過之源由行放逸。當攝情根遠五欲也。準疏四句共成一答。初是許詞后三相攝。不同古解隨一成答。今時行事多不依用。妄構浮言殊無軌度。下文者即增五中。彼云。有五法與人依止。若言能若言可若言是。若言善自修行若言不放逸。復有五法與人依止。若言善哉若言好。若言起若言去。

【現代漢語翻譯】現代漢語譯本受持五戒后直接受持十戒。《得戒得罪》等論中說，先用五戒調伏身心，信心和喜好逐漸增長后，再受持十戒，就是這個意思（有人看到這裡不提五戒，想要刪除廢除它，如同被其他宗派駁斥一樣）。請和尚（Upadhyaya，親教師）時，一開始說『根本』，是因為戒律從他那裡產生。『承習』是指稟受學習，『示導』是指行為的規範，『生長』是指成就。德行不依附於嚴厲的老師，這三者都會喪失。在『引緣』中得罪，是根據《伽論》（可能是指《四分律刪繁補闕行事鈔》）中關於得戒的規定。在『請儀』中，首先確定處所。前面所說的四分律的條文是通用的。古時候有人固執地認為必須在僧眾中進行，因此這裡明確地駁斥了這種觀點。《疏》中說，必須預先受持一年或一個月，也沒有妨礙。現在下面根據其他部派的觀點，要對僧眾進行。接下來引用《僧祇律》（Mahāsāṃghika Vinaya）來說明請詞的不同（《五分律》（Mahāvastu）也是如此）。下面引用《五分律》來說明致敬的極致。請詞中首先說明具備儀軌。『如上』指的是前面《十誦律》（Daśabhāṇavāra-vinaya）旁邊的說明，下面說明教導。『種種』應該連線前面的『若無此人』等語句，下面給出詞句。根據《疏》的劃分，分為五部分。『大德念』是指請對方專心。『為和尚者』說明所祈求的對象。『愿為作者』是慈悲副本的期望。『我依受具者』說明三學由此產生。『慈愍者』已經陳述了心中的想法，只希望得到允許。答法中首先說明必須回答的意義。四下給出回答的詞句。《疏》中說，『初可爾者』是總領請詞，允許作為老師。又說，『可是答諾下流，爾是應酬上位』。根據這個說法，只需要回答『可』。『教授汝者』不僅僅是事情的攝受，還有佛法的弘揚和訓誡。『清凈者』應該重視戒本，攝持身口意三業。『莫放逸者』是諸過之源，因為行為放逸。應當攝持情根，遠離五欲。根據《疏》的說法，這四句話共同構成一個回答。第一句是允許的詞語，後面三句相互攝持。不同於古代的解釋，認為隨便一句都可以成為回答。現在行事大多不依據這些，隨意編造虛浮的言語，完全沒有規範。下面的文字是增五中的內容。其中說，有五種法可以作為人的依靠：如果說『能』，如果說『可』，如果說『是』，如果說『善自修行』，如果說『不放逸』。又有五種法可以作為人的依靠：如果說『善哉』，如果說『好』，如果說『起』，如果說『去』。

【English Translation】 English version Directly receiving the ten precepts after receiving the five precepts. The treatises such as 'Gaining Precepts and Committing Offenses' say that one should first subdue the body and mind with the five precepts, and then receive the ten precepts when faith and joy gradually increase. This is the meaning (some people see this and do not mention the five precepts, wanting to delete and abolish them, just like being refuted by other schools). When inviting the Upadhyaya (preceptor), initially saying 'root' is because the precepts originate from him. 'Accepting and learning' refers to receiving and studying, 'showing and guiding' refers to the norms of behavior, and 'growing' refers to accomplishment. If virtue does not rely on a strict teacher, all three will be lost. Committing offenses in 'drawing conditions' is based on the regulations in the 'Gā-lun' (possibly referring to the 'Annotations on the Subtraction of Complexity and Supplementation of Deficiencies in the Four-Part Vinaya') regarding gaining precepts. In the 'invitation ceremony', first determine the location. The previously mentioned articles of the Four-Part Vinaya are universal. In ancient times, some people stubbornly believed that it must be carried out in the Sangha, so this explicitly refutes this view. The 'Commentary' says that there is no harm in receiving and holding it one year or one month in advance. Now, below, according to the views of other schools, it is necessary to address the Sangha. Next, the Mahāsāṃghika Vinaya is cited to illustrate the differences in the invitation words (the Mahāvastu is also the same). Below, the Mahāvastu is cited to illustrate the extreme of reverence. The invitation words first state that the ritual is complete. 'As above' refers to the explanation next to the Daśabhāṇavāra-vinaya mentioned earlier, and below explains the teaching. 'Various' should be connected to the previous phrases such as 'if there is no such person', and below gives the phrases. According to the division of the 'Commentary', it is divided into five parts. 'Great Virtue, be mindful' means to ask the other party to concentrate. 'Being the Upadhyaya' explains the object of the request. 'Wishing to be the author' is the expectation of a compassionate copy. 'I rely on the one who receives the precepts' explains that the three studies arise from this. 'Compassionate' has already stated the thoughts in the heart, only hoping to be allowed. In the Dharma response, first explain the meaning of having to answer. The four below give the words of the answer. The 'Commentary' says that 'initially, it is permissible' is to generally lead the invitation words and allow being the teacher. It also says that 'it is permissible to answer yes to subordinates, and you are responding to superiors'. According to this statement, it is only necessary to answer 'permissible'. 'Teaching you' is not only the acceptance of things, but also the promotion and instruction of the Dharma. 'Pure' should pay attention to the precepts, and uphold the three karmas of body, speech, and mind. 'Do not be negligent' is the source of all faults, because of negligent behavior. One should restrain the emotional roots and stay away from the five desires. According to the 'Commentary', these four sentences together form an answer. The first sentence is the word of permission, and the last three sentences hold each other. Different from the ancient interpretation, which believed that any sentence could become an answer. Nowadays, most practices do not follow these, and arbitrarily fabricate frivolous words, completely without norms. The following text is the content of the augmented five. It says that there are five dharmas that can be relied upon by people: if you say 'can', if you say 'permissible', if you say 'is', if you say 'practice well yourself', if you say 'do not be negligent'. There are also five dharmas that can be relied upon by people: if you say 'excellent', if you say 'good', if you say 'arise', if you say 'go'.

若言與依止。二五共十種也(舊記指師資篇非也)。釋疑中答有三解。初改轉者遠行返道死等緣也。又下約法異。或下約德闕故下總結三義。十具各請故云二對。請二師法標示。中彼論但有請十戒阇梨法。非巧勝者彼云。大德憶念我某甲從大德乞出家愿大德度我出家憐愍我慈愍故。例通者和尚一法兼請二師。但改名字故。請羯磨中初具儀。二教示。三正說。教授法中分三同上。后請七證。立請中初標定。以下示義。言非獨者疏云。據成羯磨合眾齊功。豈獨三師偏受其賜。十誦正則者即上引云。一一禮僧已然後請之。驗知。非局猶非明文。故云理例。則下推益。斥世中初正斥。若下顯功等。可下令準請。亦應具儀至七師前總請。旁人教云。以羯磨法非是獨秉。必須此人證無錯謬。若論發戒功與三師齊德。故須請之。法中但改尊證。或云七證為別。必下遮濫。七證之外不煩盡請。料簡十師弟子知中初引示。此即四句中一句。如足數具引。如下準判。具知者即上三種。餘下例準。互知中初約二師。所牒者羯磨緣中揲和尚。故若下次明十師。不共住者不入羯磨僧中。此語簡絕一切犯重之人。故云知何不該。該猶通也。決犯中初示文缺。準下義判。十師相知局約四重。白停僧殘得預數故。弟子知師則通諸篇。故云乃至等。知下責

強受。既下誡揀擇。文下律云。彼不選擇人受依止。而師破戒見等。佛言。自今已去不得不選擇師受依止(準明和尚)。階漸中初通指。準增五中列二十六個五句。今略引之。有五法不應授人大戒(無戒無定無慧無解脫無知見。又云。復有五法。應授人大戒。即反上五句。下諸五句皆爾)。復有五法(自無上五。復不能教人令住此五)。復有五法(不信不慚無愧懈怠多忘)。復有五法(不知增戒增定增慧。不知白。不知羯磨)。復有五法(不知威儀戒。不知增凈行。不知木叉戒。不知白。不知羯磨)。復有五法(不知犯。不知犯懺悔。不知犯已懺凈。不知白。不知羯磨)。復有五法(不知有難。不知無難。不知白。不知羯磨。不滿十歲)。復有五法(不能教人增戒增心增慧。不能作瞻病人。不滿十歲)。復有五法(不能教弟子威儀增凈行增木叉。不能令舍惡見。不滿十歲)。復有五法(不知犯不犯輕重。不廣誦二部毗尼)。復有五法(不具持木叉不多聞。不能教弟子毗尼毗曇。不滿十歲)。復有五法(不具持木叉。不能教弟子毗尼毗曇。復不能教舍惡見住善見)。復有五法(不能教弟子毗尼毗曇。不能教舍惡見住善見。不樂住處。不能移。有疑不能開解)。復有五法(四法同上。五不滿十歲)。復有五法(不知木叉。

【現代漢語翻譯】現代漢語譯本強受：已經下達了選擇的告誡。律文中說，不選擇人而接受依止是不允許的。如果師父破戒或者持有錯誤的見解，佛說：『從今以後，必須選擇師父才能接受依止』（根據明和尚的說法）。階漸中，首先是通指。根據《增一阿含經》第五卷，列出了二十六個五句，現在簡要地引用一些。有五種情況不應該授予他人大戒（沒有戒律、沒有禪定、沒有智慧、沒有解脫、沒有知見。又說：還有五種情況，應該授予他人大戒，即與上述五句相反。下面的五句都是如此）。又有五種情況（自己沒有上述五種，又不能教導他人安住于這五種）。又有五種情況（不相信、不慚愧、沒有羞恥心、懈怠、健忘）。又有五種情況（不知道增戒、增定、增慧，不知道白，不知道羯磨）。又有五種情況（不知道威儀戒，不知道增凈行，不知道木叉戒，不知道白，不知道羯磨）。又有五種情況（不知道犯戒，不知道犯戒后如何懺悔，不知道犯戒后如何清凈，不知道白，不知道羯磨）。又有五種情況（不知道有難，不知道無難，不知道白，不知道羯磨，不滿十歲）。又有五種情況（不能教導他人增長戒律、增長禪定、增長智慧，不能做看護病人的人，不滿十歲）。又有五種情況（不能教導弟子威儀、增長凈行、增長木叉，不能令捨棄惡見，不滿十歲）。又有五種情況（不知道犯戒與否、輕重，不廣泛背誦兩部毗尼）。又有五種情況（不具足持守木叉，不多聞，不能教導弟子毗尼、毗曇，不滿十歲）。又有五種情況（不具足持守木叉，不能教導弟子毗尼、毗曇，又不能教導捨棄惡見而安住于善見）。又有五種情況（不能教導弟子毗尼、毗曇，不能教導捨棄惡見而安住于善見，不喜歡居住的地方，不能搬遷，有疑問不能開解）。又有五種情況（四種情況同上，第五種是不滿十歲）。又有五種情況（不知道木叉）。

【English Translation】 English version Strong Acceptance: The admonition of selection has already been issued. The Vinaya text states that it is not permissible to accept reliance on someone without selection. If the teacher breaks the precepts or holds wrong views, the Buddha said: 'From now on, one must choose a teacher before accepting reliance' (according to Mingheshang). In the gradual stages, first is the general reference. According to the fifth volume of the Ekottara Agama Sutra, twenty-six sets of five clauses are listed, and now some are briefly cited. There are five situations in which one should not confer the great precepts on others (no precepts, no samadhi, no wisdom, no liberation, no knowledge and views. It is also said: There are also five situations in which one should confer the great precepts on others, which are the opposite of the above five clauses. The following five clauses are all like this). There are also five situations (one does not have the above five oneself, and cannot teach others to abide in these five). There are also five situations (no faith, no shame, no sense of disgrace, laziness, forgetfulness). There are also five situations (does not know the increase of precepts, the increase of samadhi, the increase of wisdom, does not know the 'white announcement', does not know the Karma). There are also five situations (does not know the precepts of deportment, does not know the increase of pure conduct, does not know the Pratimoksha precepts, does not know the 'white announcement', does not know the Karma). There are also five situations (does not know the transgression, does not know how to repent after transgression, does not know how to purify after transgression, does not know the 'white announcement', does not know the Karma). There are also five situations (does not know the difficulties, does not know the absence of difficulties, does not know the 'white announcement', does not know the Karma, is not yet ten years old). There are also five situations (cannot teach others to increase precepts, increase concentration, increase wisdom, cannot be a caretaker of the sick, is not yet ten years old). There are also five situations (cannot teach disciples deportment, increase pure conduct, increase Pratimoksha, cannot cause them to abandon evil views, is not yet ten years old). There are also five situations (does not know whether a transgression is committed or not, the severity, does not widely recite the two Vinayas). There are also five situations (does not fully uphold the Pratimoksha, does not hear much, cannot teach disciples Vinaya, Abhidhamma, is not yet ten years old). There are also five situations (does not fully uphold the Pratimoksha, cannot teach disciples Vinaya, Abhidhamma, and cannot teach them to abandon evil views and abide in good views). There are also five situations (cannot teach disciples Vinaya, Abhidhamma, cannot teach them to abandon evil views and abide in good views, does not like the place of residence, cannot move, cannot resolve doubts). There are also five situations (four situations are the same as above, the fifth is not yet ten years old). There are also five situations (does not know the Pratimoksha).

亦不能說。不知布薩。不知布薩羯磨。不滿十歲)。復有五法(不善知犯。不善知犯懺。不善入定。不知出定。不滿十歲)。復有五法(不知犯不犯輕重。不滿十歲)。復有五法(不具持木叉。不多聞。不能教弟子增戒。不能瞻病。不廣誦二部律)。復有五法(不具持木叉。不多聞。不能教弟子增戒學舍惡見。不善誦律)。復有五法(三種同上。四不樂處不能移。不堅住毗尼)。復有五法(不具持二百五十戒。不多聞。不能教弟子增戒學。有疑不能解。不能斷諍事)。復有五法(第三不能教弟子增定學。餘四同上)。復有五法(二不能教弟子增慧學)。復有五法(二不能令增威儀戒學)。復有五法(二不能教增凈行學)。復有五法(二不能教增木叉戒學)。已上總一百三十種。十下別定。二下明二師。多己五歲即師位故。餘下即七證也。通簡中初勸取宿德。碩大也。[萉-巴+(日/(句-口+匕))]高德重久而彌固。故云生善於后。五百問下和尚不滿。了疏中諸師階級威儀同上。余並增加。不共床者通明九師。引此二文意取高[萉-巴+(日/(句-口+匕))]。然須具德兼更老成。寡德多年何足可取。問少多既別。如何取正。答若依制限須準本宗。幸有耆年宜用了論。鈔意在此。故旁引之。三發戒緣。敘意中

初引論明須師教。說法語略總下境心。言開解者解即是智。戒法深廣非智不克。一切境者即情非情。問慈愍一切全非小行。答善戒經中七眾所受為菩薩方便。業疏云。向不緣慈如何容大。意在後也。增上即上品。就下準文生起。以論語通未足開導。識境發心納體正要不可粗略。故須約義廣明體量。學者至此必須深究。多見誦語以盲導盲。二俱墜陷寧無畏乎。問所以須示境者。答眾生造惡由迷前境。惡業既因境起。善戒還從境生。是製法之所依。為發戒之正本。若不明境將何用心持此廣張深有遠致。問戒本防心何須制境。答機分大小教殊漸頓。大機達境唯心直從心制。即菩薩戒也。小機謂境異心。故從境制。即聲聞戒也。教雖制境理實制心。權巧方便於茲彰矣。示境中初科。初二句總示戒量。由下明戒遍所以。境本無惡惡心該遍。故名惡境。戒發所因即指諸境。謂翻噁心遍戒境即遍。若下正列境相。初三句指廣。疏云。有師別出一卷戒方便相。每至將受依說引化。未詳何人其文已墜。諒亦無他止是展演情非情耳。必欲委列何啻三十餘紙。束廣從略亦不出下兩行之文。要下撮示有三。情非情者此二總攝十界依正。二空下五句別舉二寶。據情非情攝境斯盡。為遮疑濫故須別示。上句明化相法也。佛說四諦即攝世及出世凡聖因

果。苦集道三名有諦。滅即空諦亦名真俗二諦。次句理即理體法也。異上空諦是教攝故。佛下三句即住持二寶。問此並非情何須重舉。答恐謂聖境非戒緣故。問化理二法雲何發戒。答疏云。俱有損壞譭謗義。故如提婆破法之類。問化相不明佛。住持不言僧者。答並情收故理中佛僧俱無別體。所以可知。三地水下二句別舉六大。上五非情后一是情。風空及識境相難見。故復示之。如盜戒說。又復須知隨戒多別。如淫殺等。單情境也如掘壞。唯非情也如盜妄等。則兼二種。謂盜分四主物兼六大。妄對所誑復規利養。法下總結。言法界者若就教限則局三千大千。今從圓意須論十方法界。無作之體稱境而發。等法界量故云並是戒體(古記云令云戒境。又云此是。能領心體。誤之甚矣)。引證中初證有情。薩下二證非情。非情境廣。且舉地塵示其多相。即下復引四物轉證。善生五種前後離明。若復細論飲食衣服房舍臥具。常住現前四種僧物。行住坐臥俯仰威儀。大小便利一切作務無非製法。所謂森然萬境何事非持。若不爾者豈名具足。若不先發行自何生。故知。受前預須委學。沙彌建位正存於此。今時昧教誰復知之。顯德中初科。初引示。凡戒因行佛戒果德。凡聖優劣實非相擬。一往且望清凈義同故云齊德。以下就人顯勝。善法

【現代漢語翻譯】果。苦、集、道三者，名為有諦（Satya，真理）。滅，即是空諦（Sunyata，空性），也名為真諦（Paramārtha-satya，勝義諦）和俗諦（Saṃvṛti-satya，世俗諦）二諦。次句的『理』，指的是理體法（Dharmata，法性）。與上面的空諦不同，是因為這是教法所攝。『佛』以下的三個字，指的是住持二寶（佛、法、僧三寶中的佛寶和僧寶）。問：這些並非有情眾生，為何要重複提及？答：恐怕有人認為聖境並非戒律的所緣。問：化法（教化之法）和理法（真理之法）如何引發戒律？答：疏文中說，兩者都有損壞和譭謗的含義，例如提婆達多（Devadatta）破壞佛法之類。問：化相（教化的表相）沒有明確說明佛，住持（僧團的住持）沒有說僧，這是為什麼？答：因為都包含在有情眾生之中。理體中，佛和僧沒有不同的本體，所以可以知道。『三地水』以下的兩個字，分別列舉了六大（地、水、火、風、空、識）。前面五個是非有情，最後一個是有情。風、空和識的境相難以見到，所以再次指明。如同盜戒所說。又要知道，隨著戒律的不同而有區別。例如淫戒和殺戒等，是單一的有情境；例如挖掘破壞，是唯一的非有情境；例如盜戒和妄語戒等，則兼具兩種。盜戒分為四主物，兼具六大。妄語戒針對被欺騙的對象，又圖謀利益。『法』以下是總結。所說的法界（Dharmadhatu，一切法的總稱），如果就教法而言，則侷限於三千大千世界。現在從圓滿的意義上來說，必須討論十方法界。無作之體（無作戒體）隨著境界而生髮，與法界等量，所以說都是戒體（古記中說，令云戒境，又說這是能領心體，這是非常錯誤的）。引證中，首先證明有情。『薩』以下，證明非有情。非有情的境界廣大，姑且舉地塵來顯示其多種相狀。『即』以下，再次引用四物來轉證。《善生經》中，五種前後離明。如果再詳細討論飲食、衣服、房舍、臥具，常住現前四種僧物，行住坐臥、俯仰威儀、大小便利，一切作務，沒有不是製法的。所謂的森然萬境，哪件事不是持戒？如果不是這樣，怎麼能稱為具足？如果不首先發起，又從何而生？所以知道，受戒前必須詳細學習。沙彌（Śrāmaṇera，沙彌）建立地位，正是存在於此。現在的人迷惑于教法，有誰還知道這些呢？顯德中，首先是科判。首先是引示。凡夫的戒是因行，佛的戒是果德。凡夫和聖人的優劣，實在無法相比。姑且從清凈的意義上來說，相同所以說齊德。以下就人來顯示殊勝。善法

【English Translation】 The result. Suffering, accumulation, and the path are the three called 'existent truths' (Satya). Cessation is the 'emptiness truth' (Sunyata), also called the 'two truths': the 'ultimate truth' (Paramārtha-satya) and the 'conventional truth' (Saṃvṛti-satya). The next phrase, 'principle,' refers to the 'principle-essence Dharma' (Dharmata). It differs from the 'emptiness truth' above because it is included within the teachings. The three phrases from 'Buddha' below refer to the 'two jewels of maintenance' (referring to the Buddha and Sangha jewels of the Triple Gem). Question: Since these are not sentient beings, why repeat them? Answer: For fear that one might think that the sacred realm is not the object of precepts. Question: How do the 'Dharma of transformation' and the 'Dharma of principle' give rise to precepts? Answer: The commentary says that both have the meaning of damage and slander, like Devadatta destroying the Dharma. Question: Why is the 'appearance of transformation' not clearly stated as Buddha, and the 'maintenance' not stated as Sangha? Answer: Because they are both included within sentient beings. In the essence of principle, Buddha and Sangha have no separate entities, so it can be known. The two phrases from 'three earth water' below separately list the 'six great elements' (earth, water, fire, wind, space, and consciousness). The first five are non-sentient, and the last one is sentient. The realms of wind, space, and consciousness are difficult to see, so they are shown again. As the precept against stealing says. Also, one must know that there are many differences depending on the precept. For example, precepts against sexual misconduct and killing are single sentient realms; for example, digging and destroying is only a non-sentient realm; for example, precepts against stealing and lying include both. The precept against stealing is divided into four principal objects, encompassing the six great elements. The precept against lying is directed at the deceived object and also seeks profit. 'Dharma' below is a summary. The so-called 'Dharmadhatu' (realm of all dharmas), if limited to the teachings, is confined to the three thousand great thousand worlds. Now, from the perspective of completeness, one must discuss the ten Dharma realms. The 'unconditioned essence' (unconditioned precept body) arises according to the realm, equal to the measure of the Dharma realm, so it is said that all are the precept body (ancient records say, 'Let the cloud be the precept realm,' and 'This is the mind-essence that can be received,' which is very wrong). In the citations, first, sentient beings are proven. 'Sa' below proves non-sentient beings. The realm of non-sentient beings is vast, so let's take earth and dust as examples to show its many aspects. 'That is' below, again citing the four objects to prove it. In the Good Man Sutra, the five kinds of front and back are clearly distinguished. If we discuss in detail food, clothing, housing, bedding, the four kinds of Sangha property that are always present, walking, standing, sitting, lying, looking up, looking down, dignified demeanor, small and large conveniences, all activities, there is nothing that is not a prescribed law. The so-called myriad realms, what is not upholding the precepts? If it is not like this, how can it be called complete? If it is not initiated first, from where does it arise? So know that one must study in detail before receiving the precepts. The establishment of the Śrāmaṇera's (novice monk) position exists precisely here. Now people are confused by the teachings, who still knows these things? In revealing virtue, first is the classification. First is the introduction. The precepts of ordinary people are the cause of practice, and the precepts of the Buddha are the virtue of the result. The superiority and inferiority of ordinary people and saints are really incomparable. For the time being, from the meaning of purity, they are the same, so it is said that they are of equal virtue. The following shows the superiority in terms of people. Good Dharma

聚者攬無邊戒法。歸無盡識藏成善種子。作聖道基翻無始惡緣。俱為戒善變有漏苦報。即成法身。我等云何不自珍敬。佛恩深重粉骨難酬。苦海導師朽宅慈父愿從今日盡于未來。竭力亡身常贊三寶。廣度群品少答聖慈。不下舉毀破校量。初正明。依下引證。經據犯重故曰死人。如僧網具引。四喻中略眼藥喻。故云等也。偈中上半舉喻下半合法。瞻卜此云黃花花小而香。西土所貴故多舉之。有毀戒者見此言相似順愚情。妄自矜誇謂犯猶勝。此乃一途引接隨時之義。聖制令受意在成持。即下文云。寧起行用不須愿求。又云。若毀佛戒不如不受。教旨甚明慎勿錯會。勸受中初躡前敘勸。即以破戒無戒比校損益。智下引證。前引釋論雙證損益。即蓮花色足勸化婦女。出家之語如中卷引。后引大經。但證其損。文明極有勝報尚爾。余凡可知。往謂昇天。返即入惡。結勸中隨機者須觀利鈍所宜廣略。大論示導取解為期。浮謂不重昧即不明。薩下引示得否。由心重輕誡令策進必使開解。心量中如諸律論。多言上品。前引多論但云增上。彼論又於五十具中各分上中下心。則為九品。然是通論心之濃薄。亦不明示三品之相。此中欲令受者知心限量。故約文義次第明之。獨此精詳。余皆不述。勸發中唯言上品。故知。中下非是正意。為顯上

品令知優劣。若下毗曇所明。有一羅漢戒是下品。年少比丘卻得上品。皆由最初發心有異。乃至者始從凡夫終至無學。歷諸階位更不增長。或云。受體是定。隨行有增。或約作戒永定。無作通增。並具如后。下品中毗跋律藏錄不出。言求道者所期果也。救眾生者所修行也。然雖救生行有深淺。一不害彼命。二以法開導。三令得究竟度。前不得後後必兼前。約義推之初但護命不令得脫。即二乘心。前云求道正據小果。中品所修以法開解。自他兩利度非究竟。即小菩薩。雖期佛果行處中間。望前雖勝比后猶劣。上品引導令至涅槃同歸佛道。即大菩薩行。準沙彌篇三位配之。恰然符合。學者至此宜須明辨三心所期行果分齊。舊記解釋但述名言執卷討尋殊無緇素。故當剖析不可籠通。中品中初明期果。須約佛乘。解下期行明兼兩利。津樑是喻。眾生墮疑故受生死。能為開解令彼得度。生死如津我身如梁。法喻可見。上品中初明自利行。又下明利他行。令法下明護法行。初中發心受者即今正受比丘戒也。為成下明遠期也。上二句大乘三學即因行也。下句求大涅槃即圓果也。三聚戒者出纓絡經。聚即總攝為義。小乘七聚從教以論。菩薩三聚攝行斯盡。一攝律儀戒(律儀禁惡。結業煩惱究竟斷故。即止行也)。二攝善法戒(世出世間

大小修證究竟修故。即作行也)。三攝眾生戒(一切含識究竟度故。即四攝行。謂佈施愛語利行同事。亦名饒益有情戒。此三須配三脫四弘三身三德。如別所明)。三解脫者雖是觀慧非定不發。即定慧二學。絕縛證真由此得入。故號三解脫門。然名通小教今對三聚。須局大乘。一空解脫門(即性空也)。二無相解脫門(即相空也)。三無作解脫門(即唯識也。亦名無愿)。懺篇三觀別配三位。此明大行須約圓修。泥洹果者名亦通小。取大可知。問今此所受為即三聚。為非三聚。若云即者后須更受菩薩戒不。又復大小混亂如何分別。若云非者戒從心發。既發此心那非此戒。大見錯解。故特提示使自求之。次明利他。此法即上因行。涅槃即上果德。三護法中自利利人傳傳相續。佛種不斷故得久住。深慮詞繁略示梗概。所謂書不盡言。言不盡意。自非經遠優柔積習。淺識粗心何由可解。余廣如疏。結勸中二。初舉況以勸。言邪想者凡夫結惑。全在未見正理異所動作。皆是邪倒亂心事。善容有退沒。所以然者如多論中凡夫感戒具有四過。一忻下有羸。二容退道法。三容變二形。四邪見斷善。內凡已去分見真理方無此患。初心薄地非邪而何。尊尚謂心不崇重。智論下引證。彼明世界語言有三。一邪二慢三名字。是中二種不凈。一

{ "translations": [ "現代漢語譯本", "大小修證究竟修故（即作行也）。三攝眾生戒（一切含識究竟度故，即四攝行，謂佈施、愛語、利行、同事。亦名饒益有情戒。此三須配三脫、四弘、三身、三德，如別所明）。三解脫者雖是觀慧，非定不發，即定慧二學。絕縛證真由此得入，故號三解脫門。然名通小教，今對三聚，須局大乘。一空解脫門（即性空也）。二無相解脫門（即相空也）。三無作解脫門（即唯識也，亦名無愿）。懺篇三觀別配三位，此明大行須約圓修。泥洹（Nirvana）果者名亦通小，取大可知。問：今此所受為即三聚，為非三聚？若云即者，后須更受菩薩戒不？又復大小混亂如何分別？若云非者，戒從心發，既發此心，那非此戒？大見錯解，故特提示使自求之。次明利他。此法即上因行，涅槃（Nirvana）即上果德。三護法中自利利人傳傳相續，佛種不斷故得久住。深慮詞繁，略示梗概。所謂書不盡言，言不盡意。自非經遠優柔積習，淺識粗心何由可解。余廣如疏。結勸中二。初舉況以勸。言邪想者，凡夫結惑，全在未見正理異所動作，皆是邪倒亂心事。善容有退沒。所以然者，如多論中凡夫感戒具有四過。一忻下有羸，二容退道法，三容變二形，四邪見斷善。內凡已去分見真理方無此患。初心薄地非邪而何。尊尚謂心不崇重。智論下引證。彼明世界語言有三：一邪、二慢、三名字。是中二種不凈。一" ], "english_translations": [ "English version", '\'Great and small cultivation are ultimately cultivated, hence they are actions.\' The Three Samgraha Precepts for Sentient Beings (because all sentient beings are ultimately liberated, they are the Four Samgraha, namely, giving, loving speech, beneficial conduct, and acting in concert. They are also called the Precepts of Benefiting Sentient Beings. These three must be matched with the Three Liberations, the Four Great Vows, the Three Bodies, and the Three Virtues, as explained elsewhere). Although the Three Liberations are wisdom of observation, they cannot arise without samadhi, hence they are the two studies of samadhi and wisdom. Cutting off bonds and realizing truth are entered through these, hence they are called the Three Doors of Liberation. However, the name is common to the Lesser Vehicle teaching; now, in relation to the Three Aggregates, it must be limited to the Great Vehicle. First, the Door of Emptiness Liberation (which is emptiness of nature). Second, the Door of Signlessness Liberation (which is emptiness of characteristics). Third, the Door of Wishlessness Liberation (which is only consciousness, also called no aspiration). The Three Contemplations of the Repentance Chapter are separately matched with the Three Positions; this explains that great practice must be based on complete cultivation. The fruit of Nirvana (Nirvana) is also a name common to the Lesser Vehicle; understanding the Great is possible. Question: Are the precepts received now identical to the Three Aggregates, or not? If they are identical, is it necessary to receive the Bodhisattva precepts later? Furthermore, how can the confusion between the Great and Small Vehicles be distinguished? If they are not identical, since the precepts arise from the mind, and since this mind has arisen, how can they not be these precepts? This is a great misunderstanding, so a special reminder is given to seek it oneself. Next, explaining benefiting others. This Dharma is the causal practice above, and Nirvana (Nirvana) is the fruit virtue above. Among the Three Protections of the Dharma, benefiting oneself and benefiting others are transmitted continuously, so the seed of Buddhahood is not cut off and can abide for a long time. Deeply concerned about the complexity of the words, a brief outline is given. As the saying goes, \'Books cannot fully express words, and words cannot fully express meaning.\' Unless one has long-term, gentle, and accumulated practice, how can shallow knowledge and a coarse mind understand? The rest is explained in detail in the commentary. In the conclusion and exhortation, there are two parts. First, using an analogy to encourage. \'Evil thoughts\' refer to the afflictions and delusions of ordinary people, which are entirely due to not seeing the correct principle. All actions are matters of evil, inverted, and confused minds. Goodness may have regression and loss. The reason is that, as in many treatises, ordinary people who receive precepts have four faults: first, joy below has weakness; second, they may regress from the path; third, they may change into two forms; fourth, evil views cut off goodness. Those who have gone beyond the inner ordinary have a partial view of truth and are free from these troubles. How can the initial mind, which is on thin ground, not be evil? \'Respect\' means that the mind does not revere. The Wisdom Treatise cites evidence below. It explains that there are three kinds of language in the world: evil, arrogance, and names. Among these, two are impure. First," "" ] }

種凈。凡人具三(鈔舉前一必兼后二。下亦同之)。見道學人有二無邪語(鈔舉三果以收初二。愛未盡故猶有慢語)。聖人唯一無邪慢(見愛永斷。隨世假名)。如下二約自知以勸。良以無作假作而生。既非心色無由表示。必約能領顯戒優劣。前明上品所期遠大。所納之體定知。增上故云有分齊也。故下引勸即律序偈。疏云。相召為佛子。即是此文。勤求者謂能受心。禁戒本者即所納體。然與彼文語有少異。偈云。如人慾度河用手及浮囊。雖深無沒憂。便能到彼岸(上偈舉喻。下偈合法)。如是諸佛子修行禁戒本。終不回邪流沒溺生死海。釋疑中前明上品。越教乖宗故須問釋。答中初二句標示。言義當者則顯教宗。本非是大有義相當。即如下引。疏云分通意亦同此。戒下委釋。初引義例。律下指廣。疏中總列五義云。相召為佛子(文如上引)。施產生佛道(如此所引)。沓婆厭無學。舍財用非重。塵境非根了。此皆誠例也。光師下攀古例然。彼所判太成通漫。文雖引據意不全取。四分是大。將何為小。即應梵網體行全同菩薩聲聞二戒無別。定知不爾。是以祖師所立語意從容。義當分通深符教旨。待至中卷。更為詳明(今亦有人直判為大不識教限。妄自云云)。問上品心者為全是大為分通耶。答扶成本宗。分通義耳。問

【現代漢語翻譯】現代漢語譯本種凈：凡夫具有三種（鈔文指出前一種必然包含后兩種，下文也相同）。見道的學人有兩種：沒有邪語（鈔文指出三果阿羅漢，涵蓋了初果和二果，因為愛慾未盡，所以仍然可能有慢語）。聖人只有一種：沒有邪語和慢語（見惑和愛慾永遠斷除，隨順世俗而假立名號）。下面的兩種是根據自知來勸勉。因為無作和假作而生起，既不是心也不是色，無法表示。必須根據能夠領悟來顯示戒律的優劣。前面說明上品戒所期望的深遠廣大，所納受的戒體必定知道增上，所以說『有分齊』（有界限）。因此下面引用勸勉之語，即律序中的偈頌。疏文中說：『相召為佛子』，就是指這段文字。『勤求者』是指能夠受戒的心，『禁戒本』是指所納受的戒體。然而與那段文字的用語略有不同。偈頌說：『如人慾度河，用手及浮囊，雖深無沒憂，便能到彼岸。』（上面的偈頌是比喻，下面的偈頌是合喻）『如是諸佛子，修行禁戒本，終不回邪流，沒溺生死海。』《釋疑》中，前面說明上品戒，超越教義，違背宗旨，所以需要提問解釋。回答中，前兩句標明指示。『言義當』，則顯示教義宗旨。『本非是大有義相當』，即如下面所引用的。疏文中說：『分通意亦同此』。戒下詳細解釋。開始引用義例。律下指出廣泛。疏文中總共列出五種含義：『相召為佛子』（文字如上面所引用）。『施產生佛道』（如此處所引用）。『沓婆厭無學』，『舍財用非重』，『塵境非根了』，這些都是真實的例子。光師下面攀附古例，然而他所判定的過於籠統。文字雖然引用依據，但意思並不完全採納。《四分律》是大乘，將什麼作為小乘？那麼《梵網經》的體和行就應該完全相同，菩薩戒和聲聞戒就沒有區別了。一定不是這樣。因此祖師所立的語言和意思從容不迫，義理符合分通，深刻符合教義宗旨。等到中卷，再做詳細說明（現在也有人直接判定為大乘，不認識教義的界限，胡說八道）。問：上品戒的心，是完全是大乘，還是分通呢？答：扶助成本宗，是分通的意思。問：

【English Translation】 English version Pure seeds: Ordinary people possess three (the commentary points out that the first one necessarily includes the latter two; the same applies below). Disciples who have attained the path have two: no wrong speech (the commentary points out the third fruit Arhat, covering the first and second fruits, because love and desire are not exhausted, so there may still be arrogant speech). Sages have only one: no wrong speech or arrogance (the delusions of views and love are forever cut off, and names are temporarily established in accordance with worldly customs). The following two are exhortations based on self-knowledge. Because non-action and false action arise, which are neither mind nor form, they cannot be expressed. It is necessary to show the superiority or inferiority of precepts based on what can be understood. The previous explanation clarifies that the expectations for the upper-grade precepts are profound and vast, and the precepts received must know the increase, so it is said 'have boundaries'. Therefore, the following quotes words of exhortation, namely the verses in the preface to the Vinaya. The commentary says: 'Summoning to be a Buddha's disciple' refers to this passage. 'Diligent seekers' refers to the mind that can receive precepts, and 'the basis of precepts' refers to the precepts received. However, the wording is slightly different from that passage. The verse says: 'If a person wants to cross a river, using hands and a floating bag, although deep, there is no worry of drowning, and one can reach the other shore.' (The above verse is a metaphor, and the following verse is a combination of metaphors) 'Thus, all Buddha's disciples, practicing the basis of precepts, will never return to the evil stream, drowning in the sea of birth and death.' In 'Explanation of Doubts', the previous explanation clarifies the upper-grade precepts, which transcend doctrine and violate the purpose, so it is necessary to ask for explanation. In the answer, the first two sentences indicate the instructions. 'Words and meanings are appropriate' then shows the purpose of the doctrine. 'Originally not great, the meaning is appropriate' is as quoted below. The commentary says: 'The meaning of partial connection is also the same as this'. The precepts are explained in detail below. The example of meaning is quoted at the beginning. The Vinaya points out the breadth below. The commentary lists a total of five meanings: 'Summoning to be a Buddha's disciple' (the text is as quoted above). 'Giving birth to the path of Buddhahood' (as quoted here). 'Tapah is tired of non-learning', 'Giving up wealth is not important', 'Dusty realms are not the root'. These are all true examples. Master Guang then clings to ancient examples, but his judgment is too general. Although the text quotes evidence, the meaning is not fully adopted. The 'Four-Part Vinaya' is Mahayana, what is taken as Hinayana? Then the body and practice of the 'Brahma Net Sutra' should be completely the same, and there would be no difference between the Bodhisattva precepts and the Sravaka precepts. It must not be like this. Therefore, the language and meaning established by the patriarchs are calm and unhurried, and the meaning conforms to partial connection, deeply conforming to the purpose of the doctrine. Wait until the middle volume for a more detailed explanation (now there are also people who directly judge it as Mahayana, do not recognize the limits of doctrine, and talk nonsense). Question: Is the mind of the upper-grade precepts completely Mahayana, or is it partially connected? Answer: Supporting the original sect, it is the meaning of partial connection. Question:

分通之義出自何人。答如來立教被此機緣。部主深知還符佛意別立成宗。是以前後律序法正所安多伸此意。豈不明乎(有人妄斥南山不合立分通義。寡陋之識何足議也)。結告中牒上二科誡令早示。使下二句即上心境。心須唸唸無間境必法法無昧。毫差即失可不慎乎。今時昧教事同兒戲。乍登壇上心志驚惶。況師授昏冥但知學語。自無所曉將何示人。豈非宿業所追。致使此生虛喪深須責己期遂將來。虛浮者以臨事倉卒多容舛謬故。第四緣文據中初科。初引律文上示如非。界外不名受者疏云。此通白四之時。今約時緣界外無失。恐下顯意。上二句釋不聞處。猶下釋見處。復引五分轉釋非法。言起過者彼因比丘借他衣缽。受已送還諸比丘令共乞食去。彼言。自無衣缽佛不制我莫借。故比丘白佛因制。次科初示處。今下指時事。壇經云。戒場內東階設席擬問遮難是也。以見前云若在界外不名受具。故云順上文也。僧祇不言內外。故知兩通。不近不遠望僧坐處為言。儀式中反披衣者示縵相故。及下合有捉字。五中引緣可解。作法中初文為二。初出他部。和尚白告。或是彰異或令旁取。下引本部正明今用。和僧中初正問答。如下明總別。四答者即別答也。初答如上二召入(云召沙彌入眾單白羯磨)。三對問(云對眾問難單白羯磨

【現代漢語翻譯】現代漢語譯本：『分通』（根據不同情況靈活變通）之義出自何人？答：如來（Tathagata，佛的稱號之一）立教正是爲了適應這種機緣。部主（律宗的領袖）對此深有體會，並且符合佛陀的意願，所以特別創立宗派。因此，以前和後來的律序（對戒律的解釋）和法正（正確的修行方法）都多多少少表達了這個意思。難道還不明白嗎？（有人胡亂指責南山律宗不應該創立『分通』之義，這種淺薄的見識不值得討論）。在最後的結語中，再次強調了前面的兩個部分，告誡大家要及早明白。使下兩句對應上面的心境。心必須唸唸相續，沒有間斷；境必須法法明瞭，沒有迷惑。稍微有一點差錯就會導致失敗，難道能不謹慎嗎？現在的人不明白教義，對待受戒這件事如同兒戲一般。剛登上戒壇就心志驚慌。更何況老師的傳授也很昏聵不明，只知道鸚鵡學舌。自己都不明白，又怎麼能教導別人呢？這難道不是前世的業力所追趕，導致今生虛度光陰嗎？應該深刻地責備自己，期望將來能夠有所成就。那些虛浮的人，因為面臨事情時倉促慌亂，所以常常出現錯誤。第四部分，根據中間的第一部分。首先引用律文，上面顯示了『不如法』的情況。『界外不名受者』（在結界之外的人不能接受戒律），疏文解釋說：『這是指在白四羯磨（一種受戒儀式）的時候』。現在根據時機因緣，在結界之外也沒有過失。恐怕下面會顯現出更深層的含義。上面兩句解釋了『不聞處』（聽不到的地方），『猶下』解釋了『見處』（看到的地方）。再次引用《五分律》來解釋『非法』。說到『起過者』（犯錯誤的人），是因為有比丘借用他人的衣缽，受戒完畢后又送還給其他比丘，讓他們一起去乞食。那個人說：『我自己沒有衣缽，佛陀沒有禁止我借用。』因此，比丘稟告佛陀，佛陀因此制定了戒律。下一部分，首先指出地點。『今下』（現在）指的是當時的事情。《壇經》中說：『戒場內東階設席擬問遮難』（在戒場內的東側臺階上設定座位，準備提問和辯論），就是這個意思。因為前面說『若在界外不名受具』（如果在結界之外，就不能算作正式受戒），所以說『順上文也』（順應了上面的文義）。《僧祇律》沒有說內外，所以知道內外都適用。『不近不遠望僧坐處為言』（距離不近不遠，以僧人坐的地方為標準）。儀式中反穿袈裟，是爲了顯示縵條衣的相貌。『及下合有捉字』（以及下面應該有『捉』字）。《五分律》中引用的因緣可以理解。在作法中，第一段文字分為兩部分。首先是出自其他部派的說法。和尚（Upadhyaya，受戒的親教師）進行白告（一種宣告儀式），或者是爲了彰顯不同，或者是爲了讓旁邊的人來取法。下面引用本部派的說法，明確說明現在所使用的。在和僧中，首先是正式的問答。下面說明總和別。四答者，就是分別回答。首先回答如上兩次召入（召沙彌入眾單白羯磨）。三對問（對眾問難單白羯磨）。

【English Translation】 English version: From whom does the meaning of 'flexible adaptation' originate? Answer: The Tathagata (one of the titles of the Buddha) established the teachings precisely to adapt to such circumstances. The leader of the Vinaya school deeply understands this and it aligns with the Buddha's intention, so he specially established a school. Therefore, the prefaces to the Vinaya (explanations of the precepts) and the correct methods of practice, both before and after, express this meaning to varying degrees. Is it not clear? (Some people recklessly criticize the Nan Shan Vinaya school for not establishing the meaning of 'flexible adaptation'; such shallow knowledge is not worth discussing). In the final conclusion, the previous two sections are emphasized again, admonishing everyone to understand them early. The following two sentences correspond to the above state of mind. The mind must be continuous in every moment, without interruption; the realm must be clear in every dharma, without confusion. A slight error will lead to failure, so how can one not be cautious? People nowadays do not understand the teachings and treat the matter of ordination like child's play. They are frightened as soon as they step onto the ordination platform. Moreover, the teacher's transmission is also confused and unclear, only knowing how to parrot. If they do not understand themselves, how can they teach others? Is this not being chased by the karma of previous lives, leading to a wasted life in this life? One should deeply blame oneself and hope to achieve something in the future. Those who are superficial often make mistakes because they are rushed and flustered when facing things. The fourth part, according to the first part in the middle. First, the Vinaya text is cited, and the above shows the situation of 'not in accordance with the Dharma'. 'Those outside the boundary are not called recipients' (those outside the boundary cannot receive the precepts), the commentary explains: 'This refers to the time of the fourfold announcement karma (a type of ordination ceremony)'. Now, according to the timing and circumstances, there is no fault even outside the boundary. I am afraid that a deeper meaning will be revealed below. The above two sentences explain 'the place where one cannot hear' (the place where one cannot hear), 'below' explains 'the place where one can see' (the place where one can see). The 'Five-Part Vinaya' is cited again to explain 'illegal'. Speaking of 'those who commit offenses', it is because a Bhikshu (Buddhist monk) borrowed another's robe and bowl, and after receiving the precepts, returned them to other Bhikshus so that they could go begging together. That person said: 'I myself do not have a robe and bowl, and the Buddha did not forbid me from borrowing.' Therefore, the Bhikshu reported to the Buddha, and the Buddha therefore established the precepts. The next part, first points out the location. 'Now' refers to the events at that time. The 'Platform Sutra' says: 'A seat is set up on the east steps of the ordination hall to ask questions and debate', that is the meaning. Because it was said earlier that 'if one is outside the boundary, one cannot be considered fully ordained', so it is said 'in accordance with the above text'. The 'Sanghika Vinaya' does not mention inside or outside, so it is known that both inside and outside are applicable. 'Not near, not far, speaking from the place where the Sangha sits' (the distance is neither near nor far, taking the place where the Sangha sits as the standard). In the ceremony, wearing the Kasaya (monk's robe) inside out is to show the appearance of the Man-tiao robe. 'And below there should be the word 'grasp''. The causes and conditions cited in the 'Five-Part Vinaya' can be understood. In the procedure, the first paragraph is divided into two parts. First, the statement from other schools. The Upadhyaya (preceptor) makes a white announcement (a type of announcement ceremony), either to highlight the difference or to allow people next to him to take the Dharma. Below is a quote from the school, clearly stating what is used now. In the Sangha, first is the formal question and answer. Below is an explanation of the general and the specific. The four answers are the separate answers. First, answer as above twice to summon (summon the Shramanera (novice monk) into the Sangha with a single white karma). Three pairs of questions (questioning the assembly with a single white karma).

)。四正受(云授具足戒白四羯磨)。總答中前後四法無非受戒。一言總收。鈔用總答下無別問。乃至等者雖通多人可盡日夕。然於行事或容停止。義非連續相涉疑濫。必欲準行且通一坐。今諸州郡年別開壇多人並受。反用別答。理雖無害事成繁重。余文可解。六出問所以中。恐在眾者謂正問時。安審者或約能問委悉。或是所問詳緩。言通兩釋。廣辨中初敘由。有得不得如下自明。令下顯意。上三句令能問知法。得不無昧故云明斷。使下令能所俱解。若下示非。即舉中邊不足為例。預教中初引制。故下明須解。應下明先教。此下遮疑。據論賊住同法方成。必讀羯磨理應非障。此由古執問難不取相解。猶恐妄計同於羯磨。不可預讀故一往遮之。下文正明賊住。即引四分。一二三人及眾僧所共作方成。或可因讀後聞易解。就深防為言。安布中律因脫衣慚恥。佛言。自今已去聽問十三難。即列其相故云但問等。至教授出衆戒師對僧兩列問法。但問十六遮故云及論等。今此合之難在遮前。故云義準等。能問中體謂大體即本意也。一一具者謂列名顯相簡辨是非也。不同等者疏云。有師解云。夫受戒法作法令誦。但應依文十三使足。答道無者便即得戒。何須解義。祖師即引舍戒中邊不解不足僧殘粗語不解不犯。相併難破。此不委明

【現代漢語翻譯】現代漢語譯本四正受（云授具足戒白四羯磨）：指的是授予比丘具足戒時，通過白四羯磨的儀式進行。總答中前後四法無非受戒。一言總收：總的回答中，前後的四種方法都離不開受戒，用一句話概括。鈔用總答下無別問：鈔本採用總的回答，下面沒有另外的提問。乃至等者雖通多人可盡日夕。然於行事或容停止。義非連續相涉疑濫。必欲準行且通一坐。今諸州郡年別開壇多人並受。反用別答。理雖無害事成繁重。余文可解：即使可以同時為很多人授戒，也可能耗費一整天的時間。然而，在授戒過程中可能會有停頓，因為其意義並非連續不斷，容易產生混淆。如果一定要按照儀軌進行，最好一次性完成。現在各州郡每年分別開設戒壇，為很多人同時授戒，這實際上是採用了不同的回答方式。雖然在道理上沒有損害，但事情變得繁瑣複雜。其餘的文字可以自行理解。六出問所以中。恐在眾者謂正問時。安審者或約能問委悉。或是所問詳緩。言通兩釋：在六出問的原因中，恐怕在場的人認為是在正式提問的時候。『安審』可能是指提問者詳細詢問，或者是指所提問的內容詳細而緩慢，這兩種解釋都說得通。廣辨中初敘由。有得不得如下自明。令下顯意。上三句令能問知法。得不無昧故云明斷。使下令能所俱解。若下示非。即舉中邊不足為例：在廣泛辨析中，首先敘述原因。是否能夠得到戒體，下面會自行說明。『令』字以下顯示意義。上面的三句話是爲了讓提問者瞭解戒法，使其明白是否能夠得到戒體，因此說是『明斷』。『使』字以下是爲了讓提問者和被提問者都理解。『若』字以下表示否定，即舉出中間或邊緣不足的情況作為例子。預教中初引制。故下明須解。應下明先教。此下遮疑。據論賊住同法方成。必讀羯磨理應非障。此由古執問難不取相解。猶恐妄計同於羯磨。不可預讀故一往遮之。下文正明賊住。即引四分。一二三人及眾僧所共作方成。或可因讀後聞易解。就深防為言：在預先教導中，首先引用戒律。『故』字以下說明必須理解。『應』字以下說明預先教導。『此』字以下是爲了消除疑惑。根據律論，盜賊和居住在一起的人，只有按照相同的戒法才能成就戒體。必須誦讀羯磨才能完成，這理應不是障礙。這是因為古代執著于提問和回答，不採取相互解釋的方式。仍然擔心有人錯誤地認為這與羯磨相同，因此不可預先誦讀，所以籠統地禁止。下文正式說明盜賊和居住在一起的人的情況，即引用《四分律》。一個人、兩個人、三個人以及僧眾共同進行羯磨才能成就。或許是因為誦讀之後容易理解，所以從深入防範的角度來說。安布中律因脫衣慚恥。佛言。自今已去聽問十三難。即列其相故云但問等。至教授出衆戒師對僧兩列問法。但問十六遮故云及論等。今此合之難在遮前。故云義準等：在安排佈置中，因為有人脫衣服感到羞恥。《律藏》記載，佛陀說：『從今以後，允許詢問十三難。』即列出其相狀，所以說『但問』等等。到了教授時，戒師在僧眾面前列出兩種提問方式，只問十六遮，所以說『及論』等等。現在將兩者合併，難在遮罪之前，所以說『義準』等等。能問中體謂大體即本意也。一一具者謂列名顯相簡辨是非也。不同等者疏云。有師解云。夫受戒法作法令誦。但應依文十三使足。答道無者便即得戒。何須解義。祖師即引舍戒中邊不解不足僧殘粗語不解不犯。相併難破。此不委明：能夠提問的人，其主體是指大體，也就是本意。『一一具』是指列出名稱、顯示相狀、簡別是非。『不同』等等，疏文中說：有法師解釋說，受戒的法是按照法令誦讀，只要按照經文，十三難足夠了，回答說沒有，就可以得到戒體，何須解釋意義。祖師就引用舍戒中，中間或邊緣不理解就不足以構成舍戒，粗語不理解就不犯僧殘罪，這些例子來駁斥這種觀點。這裡沒有詳細說明。

【English Translation】 English version Fourfold Acceptance (referring to the granting of the full monastic precepts through the procedure of 'White Four Karmas'): This refers to the granting of the Bhikkhu's (monk's) full ordination, performed through the 'White Four Karmas' ritual. The four methods mentioned before and after in the general answer are all about receiving precepts. It's all encompassed in one statement. The commentary uses a general answer, and there are no separate questions below. Even though it's possible to ordain many people at once, it might take the whole day. However, there might be pauses during the process, as the meaning isn't continuous and could lead to confusion. If you must follow the procedure strictly, it's best to complete it in one sitting. Nowadays, various prefectures and counties open ordination platforms annually, ordaining many people at once, which is actually using a different answering method. Although it doesn't cause harm in principle, it makes things complicated. The rest of the text can be understood on your own. In the reasons for the six kinds of questioning, it's feared that those present might think it's the time for formal questioning. 'Careful examination' might refer to the questioner asking in detail, or the content of the question being detailed and slow. Both explanations make sense. In the extensive analysis, first, the reason is stated. Whether one can obtain the precepts or not will be explained below. The word '令' (to cause) below reveals the meaning. The three sentences above are to let the questioner understand the precepts, so they know whether they can obtain the precepts, hence the term 'clear judgment'. The word '使' (to make) below is to let both the questioner and the one being questioned understand. The word '若' (if) below indicates negation, using the example of incompleteness in the middle or at the edges. In the preliminary teaching, first, the precepts are cited. The word '故' (therefore) below explains the need to understand. The word '應' (should) below explains the preliminary teaching. The word '此' (this) below is to eliminate doubts. According to the treatises, thieves and those living together can only achieve the precept body if they follow the same precepts. It's necessary to recite the Karma to complete it, which shouldn't be an obstacle. This is because ancient people were attached to questioning and answering, and didn't adopt mutual explanation. There's still concern that someone might mistakenly think it's the same as Karma, so it's forbidden in general to recite it beforehand. The text below formally explains the situation of thieves and those living together, citing the 'Four-Part Vinaya'. One person, two people, three people, and the Sangha (monastic community) must perform the Karma together to complete it. Perhaps it's easier to understand after reciting, so it's said from the perspective of deep prevention. In the arrangement, because someone felt ashamed of taking off their clothes, the Buddha said, 'From now on, you are allowed to ask the thirteen difficulties.' That is, listing their characteristics, so it's said 'only ask' and so on. When it comes to teaching, the precept master lists two kinds of questioning methods in front of the Sangha, only asking the sixteen prohibitions, so it's said 'and discuss' and so on. Now, combining the two, the difficulty lies before the prohibitions, so it's said 'according to the meaning' and so on. The essence of the one who can ask refers to the general principle, which is the original intention. 'Each and every one complete' refers to listing the names, showing the characteristics, and distinguishing right from wrong. 'Different' and so on, the commentary says: Some teachers explain that the method of receiving precepts is to recite according to the law. As long as you follow the text, the thirteen difficulties are enough. If you answer that there are none, you can obtain the precepts, so why explain the meaning? The patriarch then cited the examples of abandoning precepts, where not understanding the middle or edges is not enough to constitute abandoning precepts, and not understanding coarse language does not constitute a Sanghavasesa offense, to refute this view. This is not explained in detail.

略斥之耳。初釋邊罪。從喻為名。文中備釋。前依本律且據具足。下準多論通前四戒。皆號邊罪。然俗戒中大小通制。準僧篇聚定約大重。所以具戒須云舍者。犯重不捨自號二滅。欲明成障故約舍來。后三犯即障戒。不論舍與不捨。二明污尼。定凈穢中初示通濫。即律本云。汝不污比丘尼耶。五十皆爾故云等律。故下二明簡凈。前引時事。下文準用。此下出彼所據。初果三界思惑全在二果。欲界思惑未盡故此二聖猶受染樂。凡夫總收內外薄地。問必不受樂前境不壞。成障戒不。答污壞成難從能得名。但取慢辱不論前境。上論受樂。為簡初中後人成不成耳。三果欲界思盡四果。結使俱亡。此二必無染樂。故知下雙決。余犯中觸八二戒尼通夷重。恐謂俱障故引簡之。文中若摩觸為一句。下二句明八事。上句約八人共成。下句約一人獨作。準疏八尼合作八人。傳寫誤也。彼律問云。頗有污尼未受戒者應受。已受不應滅擯耶。佛言有。若以身相觸污尼是。又問。頗有污尼人得與受戒耶。答有若八人以八事污尼。尼名污八人不名污。又復一人以八事污尼。尼名污是人不名污。令下二句總結二戒。八事具如尼篇。雜相中論文三段。初簡下眾。若下明通三道。據本成淫不勞此示。為遮疑濫謂余非障故。若下辨形服。義決中初正決。上

言自著不障。不約知與不知故須兩判。但下遮濫。恐謂前境凈穢亦同形服。約知不知故特簡之。下文指廣。義鈔第一業疏第三疏云。有師言。但是具戒何論凈穢。陵辱慢重故障出家。乃至祖師云。宜用僧祇。明判凈穢是也。壞比丘中答文。初句判定尼下例決。彼問云。汝不犯凈行比丘耶。言事希者出僧中略意。故下引文決。欲具問云。汝不盜現前僧物不。於六親所比丘比丘尼所行不凈行不。父母師長有病棄去不。不殺發菩提心眾生不。總示中俗人須約未受五八者。三明賊心。法財非分詐竊歸己故以為名。引示中初引本緣。律因波羅柰國谷貴。有一年少外道。見佛及僧多得供養。即自剃髮著衣持缽。入眾中食。諸比丘窮問。彼乃自言。佛因制斷。若下判成不初明偷形。未出家者謂十戒也。未受者即具戒也。不應受者約前知也。已受得者據後知也。律具云。若至一比丘乃至僧所。不共羯磨說戒。若未出家受具戒。不得與出家受具戒。若已與出家受具戒。聽即名出家受具戒。文剩者字去之即義顯。曾下明偷法。正是難位故令滅擯。前但同遮。縱僧預知違製得戒。決通中前引律文。下示義決。上文但云一二三人不明眾。但須以義定。余和合者如說恣告眾和僧立制等。他部中善見三種並號偷形。若據第二正是盜法。所以疏中但言

【現代漢語翻譯】現代漢語譯本：『言自著不障』（說自己沒有障礙）。『不約知與不知故須兩判』（不考慮知道與不知道的情況，所以需要兩種判斷）。『但下遮濫』（只是爲了防止氾濫）。『恐謂前境凈穢亦同形服』（恐怕認為之前的清凈或污穢的境界也和現在的形態服飾相同）。『約知不知故特簡之』（考慮到知道與不知道的情況，所以特別簡化）。『下文指廣』（下文指代的範圍更廣）。義鈔第一業疏第三疏云（《義鈔》第一卷，《業疏》第三卷的疏文中說）：『有師言（有法師說），但是具戒（只要是受了具足戒），何論凈穢（何必討論清凈或污穢）？陵辱慢重（如果凌辱、輕慢），故障出家（就會成為出家的障礙）。乃至祖師云（甚至祖師說）：宜用僧祇（應該用僧團的規定）。明判凈穢是也（明確判斷清凈與污穢）。』『壞比丘中答文』（在關於破戒比丘的回答中）。『初句判定尼下例決』（第一句判定，尼姑以下的情況可以類推決定）。『彼問云（他們問）：汝不犯凈行比丘耶（你不是沒有犯清凈行為的比丘嗎）？』『言事希者出僧中略意』（說事情稀少的人，是從僧團中略去的）。『故下引文決』（所以下面引用經文來決定）。『欲具問云（想要詳細詢問）：汝不盜現前僧物不（你沒有偷盜現前僧團的財物嗎）？於六親所比丘比丘尼所行不凈行不（對於六親中的比丘、比丘尼沒有行不凈行嗎）？父母師長有病棄去不（父母、師長有病沒有拋棄他們嗎）？不殺發菩提心眾生不（沒有殺害發菩提心的眾生嗎）？』『總示中俗人須約未受五八者』（總的來說，對於世俗之人，需要考慮他們是否受過五戒或八戒）。『三明賊心』（第三點說明盜賊之心）。『法財非分詐竊歸己故以為名』（用不正當的手段竊取佛法或財物歸為己有，因此得名）。『引示中初引本緣』（引用說明中，首先引用本來的因緣）。『律因波羅柰國谷貴』（戒律的起因是波羅奈國穀物昂貴）。『有一年少外道（有一個年輕的外道），見佛及僧多得供養（看到佛和僧人得到很多供養），即自剃髮著衣持缽（就自己剃髮、穿上僧衣、拿著缽），入眾中食（進入僧團中吃飯）。諸比丘窮問（眾比丘詳細詢問），彼乃自言（他才自己說出來）。佛因制斷（佛因此制定戒律禁止）。』『若下判成不初明偷形』（下面判斷是否成立，首先說明偷盜外形）。『未出家者謂十戒也』（沒有出家的人指的是沒有受過沙彌十戒）。『未受者即具戒也』（沒有受過戒的人指的是沒有受過具足戒）。『不應受者約前知也』（不應該接受戒律的人是根據之前的情況來判斷的）。『已受得者據後知也』（已經接受戒律的人是根據之後的情況來判斷的）。『律具云（戒律中詳細地說）：若至一比丘乃至僧所（如果到一個比丘乃至僧團那裡），不共羯磨說戒（不一起舉行羯磨儀式說戒）。若未出家受具戒（如果沒有出家就受具足戒），不得與出家受具戒（就不能給出家的人受具足戒）。若已與出家受具戒（如果已經給出家的人受具足戒），聽即名出家受具戒（聽了之後就叫做已經出家受具足戒）。』『文剩者字去之即義顯』（文字多餘的，去掉之後意思就明顯了）。『曾下明偷法』（曾經下面說明偷盜佛法）。『正是難位故令滅擯』（正是在困難的地位，所以要讓他滅擯）。『前但同遮』（之前只是共同遮止）。『縱僧預知違製得戒』（即使僧團預先知道違反制度而得到戒律）。『決通中前引律文』（決斷通融中，前面引用戒律的經文）。『下示義決』（下面說明義理上的決斷）。『上文但云一二三人不明眾』（上文只是說一兩個人，沒有說明大眾）。『但須以義定』（只需要根據義理來決定）。『余和合者如說恣告眾和僧立制等』（其餘的和合，比如說是隨意的告訴大眾，僧團建立制度等等）。『他部中善見三種並號偷形』（其他部派中，《善見律》三種情況都叫做偷盜外形）。『若據第二正是盜法』（如果根據第二種情況，正是偷盜佛法）。『所以疏中但言』（所以疏文中只說）

【English Translation】 English version: 'Yan zi zhe bu zhang' (Speaking of oneself as having no obstacles). 'Bu yue zhi yu bu zhi gu xu liang pan' (Not considering the situation of knowing or not knowing, therefore two judgments are needed). 'Dan xia zhe lan' (Just to prevent abuse). 'Kong wei qian jing jing hui yi tong xing fu' (Afraid that the previous pure or impure states are the same as the current form and clothing). 'Yue zhi bu zhi gu te jian zhi' (Considering the situation of knowing or not knowing, it is specially simplified). 'Xia wen zhi guang' (The following text refers to a wider range). Yi Chao di yi ye shu di san shu yun (The first volume of 'Yi Chao', the commentary of the third volume of 'Ye Shu' says): 'You shi yan (A Dharma master said), dan shi ju jie (as long as one has received the full precepts), he lun jing hui (why discuss purity or impurity)? Ling ru man zhong (If one insults or disrespects), gu zhang chu jia (it will become an obstacle to leaving home). Nai zhi zu shi yun (Even the patriarch said): Yi yong seng qi (Should use the Sangha's regulations). Ming pan jing hui shi ye (Clearly judge purity and impurity).' 'Huai biqiu zhong da wen' (In the answer about the broken-precept Bhikkhu). 'Chu ju pan ding ni xia li jue' (The first sentence judges, and the following situations of nuns can be decided by analogy). 'Bi wen yun (They asked): Ru bu fan jing xing biqiu ye (Are you not a Bhikkhu who has not violated pure conduct)?' 'Yan shi xi zhe chu seng zhong lue yi' (Those who say things are rare are omitted from the Sangha). 'Gu xia yin wen jue' (So the following quotes scriptures to decide). 'Yu ju wen yun (Want to ask in detail): Ru bu dao xian qian seng wu bu (Have you not stolen the present Sangha's property)? Yu liu qin suo biqiu biqiuni suo xing bu jing xing bu (Have you not engaged in impure conduct with Bhikkhus or Bhikkhunis among the six relatives)? Fumu shizhang you bing qi qu bu (Have you not abandoned your parents or teachers when they are sick)? Bu sha fa puti xin zhong sheng bu (Have you not killed sentient beings who have developed Bodhicitta)?' 'Zong shi zhong su ren xu yue wei shou wu ba zhe' (Generally speaking, for lay people, it is necessary to consider whether they have received the five or eight precepts). 'San ming zei xin' (The third point explains the mind of a thief). 'Fa cai fei fen zha qie gui ji gu yi wei ming' (Stealing Dharma or wealth by improper means and returning it to oneself is named for this reason). 'Yin shi zhong chu yin ben yuan' (In the citation and explanation, first cite the original cause). 'Lu yin Boluonai guo gu gui' (The origin of the precepts is that grains were expensive in the country of Varanasi). 'You yi nian shao waidao (There was a young heretic), jian Fo ji seng duo de gong yang (seeing that the Buddha and the Sangha received many offerings), ji zi ti fa zhe yi chi bo (he shaved his head, put on monastic robes, and held a bowl), ru zhong zhong shi (entered the Sangha to eat). Zhu biqiu qiong wen (The Bhikkhus asked in detail), bi nai zi yan (he then said himself). Fo yin zhi duan (The Buddha therefore established precepts to prohibit).' 'Ruo xia pan cheng bu chu ming tou xing' (The following judges whether it is established, first explaining stealing the form). 'Wei chu jia zhe wei shi jie ye' (Those who have not left home refer to not having received the ten novice precepts). 'Wei shou zhe ji ju jie ye' (Those who have not received precepts refer to not having received the full precepts). 'Bu ying shou zhe yue qian zhi ye' (Those who should not receive precepts are judged according to the previous situation). 'Yi shou de zhe ju hou zhi ye' (Those who have already received precepts are judged according to the later situation). 'Lu ju yun (The precepts say in detail): Ruo zhi yi biqiu nai zhi seng suo (If one goes to a Bhikkhu or even a Sangha), bu gong jiemo shuo jie (does not hold a Karma ceremony to recite the precepts together). Ruo wei chu jia shou ju jie (If one receives the full precepts without leaving home), bu de yu chu jia shou ju jie (one cannot give the full precepts to those who have left home). Ruo yi yu chu jia shou ju jie (If one has already given the full precepts to those who have left home), ting ji ming chu jia shou ju jie (after listening, it is called having left home and received the full precepts).' 'Wen sheng zhe zi qu zhi ji yi xian' (If there are redundant words, the meaning will be clear after removing them). 'Ceng xia ming tou fa' (Once below explains stealing the Dharma). 'Zheng shi nan wei gu ling mie bin' (It is precisely in a difficult position, so he should be expelled). 'Qian dan tong zhe' (Before, it was just a common prohibition). 'Zong seng yu zhi wei zhi de jie' (Even if the Sangha knows in advance that one has violated the system and obtained the precepts). 'Jue tong zhong qian yin lu wen' (In the judgment and accommodation, the previous quotes the scriptures of the precepts). 'Xia shi yi jue' (The following explains the judgment in principle). 'Shang wen dan yun yi er san ren bu ming zhong' (The above only says one or two people, without explaining the public). 'Dan xu yi yi ding' (Only need to decide according to the principle). 'Yu he he zhe ru shuo zi gao zhong he seng li zhi deng' (The rest of the harmony, such as saying to tell the public at will, the Sangha establishes a system, etc.). 'Ta bu zhong Shan Jian san zhong bing hao tou xing' (In other schools, the three situations in the 'Shan Jian Lu' are all called stealing the form). 'Ruo ju di er zheng shi dao fa' (If according to the second situation, it is precisely stealing the Dharma). 'Suo yi shu zhong dan yan' (Therefore, the commentary only says)

三種(或恐寫誤。一字合在偷形字上。則同義鈔)。或可稱夏受禮。濫大僧形故通標耳。初明偷形。言利養者須約二種現前僧物飲食供設是彼所希。義無不受。所以下云爲飢餓故是也。二偷和合者律唯約法。論通四種。加臘禮利併成障戒故疏問云。偷和合者應在羯磨。何以文中具列夏等。答夏次禮儀及信施等。並是僧家六和表相由有戒。故便有夏次等。以盜戒相令他信之故也。若偷下判斷得不同前四分。引五百問別證受禮。料簡中初科為二。前示本津言通。依下次引僧祇決正。初明偷法。彼云。沙彌潛身床下盜聽。初中后語者即攝羯磨言相始終。俱記成障。不具不成。文雖約記義須明解(古記云。作白為初五篇為中略教為后。此釋甚謬。說戒可爾。若單作羯磨約何分耶)。若凡下明偷形。反之謂經布薩也。問不聞羯磨但聽戒相為成障否。答此有二別。若身在眾妄同僧列。但聽即成不必羯磨。若論潛聽必約羯磨。若但聞戒義應非障。即前文云。不秉羯磨皆不成難。又如疏云。偷和合者應在羯磨。若爾何以僧祇云說戒時論何事耶。答以說戒時必作羯磨故。若爾何以說戒遣未具者。答恐生輕易不論障戒如戒疏云。下眾無知多生慢習。制令耳目不屬則重法。尊人生其欽仰。準知。簡出意令尊重。且如大尼亦遣豈慮障戒耶。問私

習秉唱未具忽聞。及未受前曾披經律。因讀羯磨了知言義成障戒不。答準前後文並論僧中正作。詐竊成障。安有讀文而成障戒。如前善見偷僧和合。屏唱私讀僧和安在。以義斟酌定非成障。前云。此非羯磨不犯賊住。意如上解不可專執(古記並云成難。古來高僧多有在俗先披大藏。今時信士多亦如之。若皆障戒無乃太急。學者詳之)。年不滿中伽論經布薩者謂。知而故為然亦須準聞解以判。次四分中以年不滿及法不成疑惱他人。即制提罪。今引不犯開語中文。受者二字綴上讀之。文舉二事不滿可解。言作法者謂。作白羯磨不成。非法別眾也。有知等者謂。知實不滿及非法。恐后疑悔受利養禮敬。語彼令知還本處。受戒故引此。反明本受不得。輒受禮利則為賊住。同伽論也。尼舍戒來不偷形法。據非賊住。但由佛制尼無再受故違舍之。望前在道即同盜法。故名賊住。與前雖異約過顯同。四破內外者。律因裸形外道與舍利弗論義。便謂沙門釋子智慧聰明。后見跋難陀即從出家。問跋難陀義而不能答。彼即休道。比丘白佛。佛言。自今已去聽與外道四月共住白二羯磨。先與剃髮受十戒。後作羯磨(此制試初來外道。非破內外者)。后又有一外道。才四月試即得正信。佛令便與受具。前裸形聞已復來出家。佛言。此壞內外道者

【現代漢語翻譯】現代漢語譯本習秉唱未具忽聞：指學習戒律時，唱誦尚未完整清晰地聽聞。（及未受前曾披經律：以及在未正式受戒之前，曾經披閱過經和律。）因讀羯磨了知言義成障戒不：因為閱讀羯磨（Kamma，佛教術語，意為『業』或『行為』）而瞭解了其中的言語和意義，是否會構成受戒的障礙？答準前後文並論僧中正作：回答是，依據前後文以及僧團中的如法行為來判斷。詐竊成障：欺詐和偷盜會構成障礙。安有讀文而成障戒：怎麼會有僅僅因為閱讀經文就構成受戒障礙的說法呢？如前善見偷僧和合：如同之前《善見律毗婆沙》中提到的，偷盜僧團的和合（Sangha，佛教僧團）的行為。屏唱私讀僧和安在：如果私下唱誦或閱讀，僧團的和合又在哪裡呢？以義斟酌定非成障：因此，根據義理來衡量，可以確定閱讀經文字身不會構成受戒的障礙。前云：此非羯磨不犯賊住：之前說過，這並非如法的羯磨，因此不構成『賊住』（Thief dwelling，指非法居住在僧團中）。意如上解不可專執：意思如上解釋，不可固執己見。 (古記並云成難。古來高僧多有在俗先披大藏。今時信士多亦如之。若皆障戒無乃太急。學者詳之)：（古代的記錄也說這會造成困難。古代很多高僧在出家前就閱讀過大藏經。現在很多信徒也這樣做。如果都構成受戒的障礙，那就太苛刻了。學者應該詳細考慮。）年不滿中伽論經布薩者謂：對於年齡未滿，卻參與伽論（Kathina，一種佛教儀式）或經行布薩（Uposatha，佛教的齋戒日）的人，認為：知而故為然亦須準聞解以判：明知故犯，也需要根據聽聞和理解來判斷。次四分中以年不滿及法不成疑惱他人：根據《四分律》，如果年齡未滿，或者作法不如法，導致他人疑慮或惱怒：即制提罪：就會被判處提舍尼罪（Tissaniyakamma，一種懺悔罪）。今引不犯開語中文：現在引用不構成犯罪的開示中的文字。受者二字綴上讀之：將『受者』二字新增到上面來理解。文舉二事不滿可解：文中列舉了兩件事，即年齡不滿和作法不如法，可以這樣理解。言作法者謂：說到作法，是指作白羯磨（Jnapti-karma，一種宣告儀式）不成功，屬於非法的別眾（Separate assembly，指不符合規定的僧團集會）。有知等者謂：『有知』等，是指明知實際情況不符合規定，恐怕以後會後悔，或者因為接受利養和禮敬而感到不安，語彼令知還本處：告訴他們實情，讓他們回到原來的地方。受戒故引此：爲了受戒的緣故，引用這段話。反明本受不得：反過來表明，原本就不應該接受。輒受禮利則為賊住：如果擅自接受禮敬和利養，就屬於『賊住』。同伽論也：與伽論的情況相同。尼舍戒來不偷形法：比丘尼舍戒后，再來出家，不算偷盜形法（Form and Dharma，指僧侶的外形和教法）。據非賊住：根據律典，這不屬於『賊住』。但由佛制尼無再受故違舍之：但是因為佛陀規定比丘尼不能再次受戒，所以違背了舍戒的規定。望前在道即同盜法：從之前的行為來看，就如同盜法。故名賊住：所以稱為『賊住』。與前雖異約過顯同：雖然與之前的情況不同，但從過失的角度來看，是相同的。四破內外者：關於『四破內外』（Four defeats of internal and external，指四種嚴重的破戒行為）的情況：律因裸形外道與舍利弗論義：律典中記載，一個裸形外道與舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）辯論義理。便謂沙門釋子智慧聰明：人們便認為沙門釋子（Sakyamuni's disciples，釋迦牟尼佛的弟子）智慧聰明。后見跋難陀即從出家：後來，這個外道見到跋難陀（Bhallika，佛陀的弟子），就跟隨他出家。問跋難陀義而不能答：問跋難陀義理，卻不能回答。彼即休道：他就停止了修行。比丘白佛：比丘將此事稟告佛陀。佛言：自今已去聽與外道四月共住白二羯磨：佛陀說：從今以後，允許與外道共住四個月，進行白二羯磨（Jnapti-dvitīya-karma，一種僧團儀式）。先與剃髮受十戒：先為他們剃髮，授與十戒。後作羯磨(此制試初來外道。非破內外者)：然後進行羯磨。（這是爲了測試剛來的外道，並非指『破內外』的人。）后又有一外道：後來又有一個外道。才四月試即得正信：才經過四個月的測試，就獲得了正信。佛令便與受具：佛陀允許直接為他授具足戒（Upasampada，佛教的正式出家戒）。前裸形聞已復來出家：之前那個裸形外道聽說了這件事，又來出家。佛言：此壞內外道者：佛陀說：這個人是破壞內外道的人。

【English Translation】 English version 『Xi Bing Chang Wei Ju Hu Wen』: Refers to learning the precepts when the chanting is not yet fully and clearly heard. (Ji Wei Shou Qian Ceng Pi Jing Lu: And before formally receiving the precepts, one had perused the Sutras and Vinaya.) 『Yin Du Jiemo Liao Zhi Yan Yi Cheng Zhang Jie Bu』: Because of reading the Kamma (羯磨, Kamma, Buddhist term, meaning 'action' or 'deed') and understanding its words and meanings, does it constitute an obstacle to receiving the precepts? 『Da Zhun Qian Hou Wen Bing Lun Seng Zhong Zheng Zuo』: The answer is, based on the preceding and following texts, and the proper conduct in the Sangha (僧團, Sangha, Buddhist monastic community) to judge. 『Zha Qie Cheng Zhang』: Deceit and theft constitute obstacles. 『An You Du Wen Er Cheng Zhang Jie』: How can there be a saying that merely reading the scriptures constitutes an obstacle to receiving the precepts? 『Ru Qian Shan Jian Tou Seng He He』: As mentioned earlier in the Samantapasadika, stealing the harmony of the Sangha. 『Ping Chang Si Du Seng He An Zai』: If chanting or reading privately, where is the harmony of the Sangha? 『Yi Yi Zhen Zhuo Ding Fei Cheng Zhang』: Therefore, according to the meaning to measure, it can be determined that reading the scriptures itself does not constitute an obstacle to receiving the precepts. 『Qian Yun: Ci Fei Jiemo Bu Fan Zei Zhu』: It was said before, this is not a proper Kamma, therefore it does not constitute 'thief dwelling' (賊住, Thief dwelling, refers to illegally residing in the Sangha). 『Yi Ru Shang Jie Bu Ke Zhuan Zhi』: The meaning is as explained above, one should not be stubborn. (Gu Ji Bing Yun Cheng Nan. Gu Lai Gao Seng Duo You Zai Su Xian Pi Da Zang. Jin Shi Xin Shi Duo Yi Ru Zhi. Ruo Jie Zhang Jie Wu Nai Tai Ji. Xue Zhe Xiang Zhi): (Ancient records also say that this will cause difficulties. Many eminent monks in ancient times read the Tripitaka before becoming monks. Many believers today also do so. If all constitute obstacles to receiving the precepts, it would be too harsh. Scholars should consider it in detail.) 『Nian Bu Man Zhong Jia Lun Jing Bu Sa Zhe Wei』: For those who are underage but participate in Kathina (伽論, Kathina, a Buddhist ceremony) or Uposatha (布薩, Uposatha, Buddhist day of fasting and observance): 『Zhi Er Gu Wei Ran Yi Xu Zhun Wen Jie Yi Pan』: Knowingly committing the offense, it is also necessary to judge according to hearing and understanding. 『Ci Si Fen Zhong Yi Nian Bu Man Ji Fa Bu Cheng Yi Nao Ta Ren』: According to the Dharmaguptaka Vinaya, if underage, or the procedure is not proper, causing others to doubt or be annoyed: 『Ji Zhi Ti Zui』: One will be sentenced to Tissaniyakamma (提舍尼罪, Tissaniyakamma, a confession crime). 『Jin Yin Bu Fan Kai Yu Zhong Wen』: Now quote the words in the opening statement that does not constitute a crime. 『Shou Zhe Er Zi Zhui Shang Du Zhi』: Add the words 'receiver' to the above to understand. 『Wen Ju Er Shi Bu Man Ke Jie』: The text lists two things, namely being underage and the procedure not being proper, which can be understood in this way. 『Yan Zuo Fa Zhe Wei』: Speaking of the procedure, it refers to the Jnapti-karma (白羯磨, Jnapti-karma, a declaration ceremony) not being successful, belonging to an illegal separate assembly (別眾, Separate assembly, refers to a Sangha gathering that does not meet the regulations). 『You Zhi Deng Zhe Wei』: 'Knowing' etc., refers to knowing that the actual situation does not meet the regulations, fearing that they will regret it later, or feeling uneasy because of receiving offerings and salutations, 『Yu Bi Ling Zhi Huan Ben Chu』: Tell them the truth and let them return to their original place. 『Shou Jie Gu Yin Ci』: For the sake of receiving the precepts, quote this passage. 『Fan Ming Ben Shou Bu De』: Conversely, it shows that one should not have accepted it in the first place. 『Zhe Shou Li Li Ze Wei Zei Zhu』: If one accepts salutations and offerings without authorization, it belongs to 'thief dwelling'. 『Tong Jia Lun Ye』: The situation is the same as Kathina. 『Ni She Jie Lai Bu Tou Xing Fa』: If a Bhikkhuni (比丘尼, Buddhist nun) renounces the precepts and then comes to become a monk again, it is not considered stealing the Form and Dharma (形法, Form and Dharma, refers to the appearance and teachings of a monk). 『Ju Fei Zei Zhu』: According to the Vinaya, this does not belong to 'thief dwelling'. 『Dan You Fo Zhi Ni Wu Zai Shou Gu Wei She Zhi』: But because the Buddha stipulated that Bhikkhunis cannot receive the precepts again, it violates the rule of renouncing the precepts. 『Wang Qian Zai Dao Ji Tong Dao Fa』: Looking at the previous behavior, it is like stealing the Dharma. 『Gu Ming Zei Zhu』: So it is called 'thief dwelling'. 『Yu Qian Sui Yi Yue Guo Xian Tong』: Although it is different from the previous situation, it is the same from the perspective of fault. 『Si Po Nei Wai Zhe』: Regarding the situation of 'Four defeats of internal and external' (四破內外, Four defeats of internal and external, refers to four serious violations of precepts): 『Lu Yin Luo Xing Wai Dao Yu She Li Fu Lun Yi』: The Vinaya records that a naked heretic debated the meaning with Sariputta (舍利弗, Sariputta, one of the Buddha's ten great disciples, known for his wisdom). 『Bian Wei Sha Men Shi Zi Zhi Hui Cong Ming』: People then thought that Sakyamuni's disciples (沙門釋子, Sakyamuni's disciples, disciples of Sakyamuni Buddha) were wise and intelligent. 『Hou Jian Ba Nan Tuo Ji Cong Chu Jia』: Later, this heretic saw Bhallika (跋難陀, Bhallika, a disciple of the Buddha) and followed him to become a monk. 『Wen Ba Nan Tuo Yi Er Bu Neng Da』: Asked Bhallika about the meaning, but could not answer. 『Bi Ji Xiu Dao』: He then stopped practicing. 『Bi Qiu Bai Fo』: The Bhikkhu (比丘, Buddhist monk) reported this matter to the Buddha. 『Fo Yan: Zi Jin Yi Qu Ting Yu Wai Dao Si Yue Gong Zhu Bai Er Jiemo』: The Buddha said: From now on, it is allowed to live with heretics for four months and perform Jnapti-dvitīya-karma (白二羯磨, Jnapti-dvitīya-karma, a Sangha ceremony). 『Xian Yu Ti Fa Shou Shi Jie』: First shave their heads and give them the ten precepts. 『Hou Zuo Jiemo (Ci Zhi Shi Chu Lai Wai Dao. Fei Po Nei Wai Zhe)』: Then perform the Kamma. (This is to test the heretics who have just come, not referring to the 'destroyer of internal and external'.) 『Hou You You Yi Wai Dao』: Later there was another heretic. 『Cai Si Yue Shi Ji De Zheng Xin』: After only four months of testing, he gained right faith. 『Fo Ling Bian Yu Shou Ju』: The Buddha allowed him to be given the Upasampada (具足戒, Upasampada, the formal Buddhist ordination) directly. 『Qian Luo Xing Wen Yi Fu Lai Chu Jia』: The previous naked heretic heard about this and came to become a monk again. 『Fo Yan: Ci Huai Nei Wai Dao Zhe』: The Buddha said: This person is the destroyer of internal and external paths.

。於我法中無所長益。從此制斷。所言破者邪正兩見俱壞故。疏云正取破內兼實破外是也。示名相中初投重來兩番破外。受竟反還。即是破內。又須定約具戒為言。若受十戒破不成難。彼下出障所以。引制中因前破內故制令試初投之者。若破內外即是永障。豈複試耶。人多錯解故曲示之(準沙彌篇此即長含廢教。疏中亦令依彼。然須觀機用舍。未可全廢故此出之)。問中意謂但令在眾。可驗順違。而律文中未與羯磨。先須十戒制意難顯。故問申之。答中二意可解。結略中此土黃巾或有信樂宜準前法。律廣明者先令剃髮大與十戒。應至僧中乞法雲。大德僧聽我某甲外道從眾僧乞四月共住愿僧慈愍故與我四月共住三說僧。即安彼著眼見耳不聞處。作羯磨云。大德僧聽彼某甲外道今從眾僧乞四月共住若僧時到僧忍聽與彼某甲外道四月共住白如是(羯磨準作)。彼行共住竟令諸比丘心喜悅。然後與受具戒。五黃門者疏云。黃是中方之色。昔刑其勢號曰閹人。以衛中禁之門故曰也。通列中生謂生來即是。犍如下釋。餘三可解。分截中初句指事。若下正判上明都截成障。今下反顯少分不成。截根之人色心隨變故約未改。必已改者少分亦障。小罪者即下云依篇懺是也。都截中二文並明比丘。蓋準已受例決未受耳。本律四種上三緣壞下

【現代漢語翻譯】現代漢語譯本：對於我的佛法，沒有任何增長和利益。因此要加以禁止和斷除。所說的『破』，是指邪見和正見兩種見解都遭到破壞。疏文中說，主要是破除內在的，兼顧破除外在的。在開示名相中，最初的投靠和後來的反覆，都是爲了破除外在的。受戒完畢后又反悔，就是破除內在的。又必須確定已經受過具足戒才能這樣說。如果只是受了十戒，破戒就不能構成障礙。下面會說明造成障礙的原因。引用戒律中的規定，是因為之前有破除內在的情況，所以規定要測試最初投靠的人。如果破除了內在和外在，那就是永遠的障礙，哪裡還能測試呢？很多人都理解錯了，所以詳細地說明這一點（參照沙彌篇，這相當於《長阿含經》中廢除的教法。疏文中也要求依照《長阿含經》。但是要根據具體情況來決定是否採用，不能完全廢除，所以在這裡提出來）。提問者的意思是，只要讓他在僧團中，就可以驗證他是否順從。但是律文中沒有進行羯磨，而且先要受十戒，禁止的意義難以顯現，所以提問來詳細說明。回答中有兩種意思可以理解。總結來說，此地的黃巾軍或者有信奉和喜好佛法的，可以參照前面的方法。律文中詳細說明，先要剃髮，然後授予十戒。應該到僧團中乞求共住，說：『大德僧眾聽著，我某甲（姓名）外道，從眾僧乞求四個月的共住，愿僧眾慈悲憐憫，允許我共住四個月。』說三遍。僧眾就把他安置在眼睛能看到、耳朵聽不到的地方。然後進行羯磨，說：『大德僧眾聽著，彼某甲（姓名）外道，現在從眾僧乞求四個月的共住，如果僧眾認為時機已到，僧眾允許彼某甲（姓名）外道共住四個月。』白如是（羯磨參照此例）。他共住結束后，讓各位比丘心生歡喜，然後才給他受具足戒。五種黃門，疏文中說：『黃是中方的顏色。以前對人施以宮刑，稱為閹人，用來守衛宮禁之門，所以稱為黃門。』通俗地解釋，生謂天生就是黃門。犍，在下面解釋。其餘三種可以理解。分截中，第一句是指出事實。如果以下是正確的判斷，上面說明的是完全截斷，成為障礙。現在以下是反過來顯示，少部分不成障礙。截斷生殖器的人，色心會隨之改變，所以說是未改變。如果必定已經改變，少部分也會成為障礙。小罪，就是下面說的依照篇章懺悔。都截中，兩段文字都說明了比丘的情況。大概是參照已經受戒的情況來決定未受戒的情況。本律四種，上面三種因緣破壞了下面現代漢語譯本： English version: Regarding my Dharma, there is no increase or benefit. Therefore, it should be prohibited and cut off. The so-called 'destruction' refers to the destruction of both wrong views and right views. The commentary says that it mainly destroys the internal, while also taking into account the external. In the explanation of terms, the initial submission and subsequent reversals are all to destroy the external. Returning after receiving the precepts is to destroy the internal. It must also be determined that one has received the full precepts to say this. If one has only received the ten precepts, breaking them will not constitute an obstacle. The reason for the obstacle will be explained below. Quoting the rules in the precepts is because there was a previous case of internal destruction, so it is stipulated that those who initially submit must be tested. If both internal and external are destroyed, that is a permanent obstacle, so how can they be tested? Many people misunderstand this, so it is explained in detail (refer to the Shami section, which is equivalent to the teachings abolished in the Dirgha Agama Sutra. The commentary also requires following the Dirgha Agama Sutra. However, it should be decided whether to adopt it based on the specific situation, and it cannot be completely abolished, so it is mentioned here). The questioner's intention is that as long as he is in the Sangha, it can be verified whether he is obedient. However, there is no Karma performed in the Vinaya, and the meaning of prohibition is difficult to manifest if the ten precepts are given first, so the question is asked for detailed explanation. There are two meanings that can be understood in the answer. In summary, if the Yellow Turbans in this land have faith and love for the Dharma, they can refer to the previous method. The Vinaya explains in detail that one should first shave their head and then give them the ten precepts. They should go to the Sangha to beg for cohabitation, saying: 'Venerable Sangha, listen, I, so-and-so (name), a heretic, beg the Sangha for four months of cohabitation. May the Sangha have compassion and allow me to cohabit for four months.' Say it three times. The Sangha will then place him in a place where his eyes can see but his ears cannot hear. Then perform the Karma, saying: 'Venerable Sangha, listen, so-and-so (name), a heretic, is now begging the Sangha for four months of cohabitation. If the Sangha thinks the time is right, the Sangha allows so-and-so (name), a heretic, to cohabit for four months.' Announce it thus (refer to this example for the Karma). After he finishes cohabiting, make all the Bhikkhus happy, and then give him the full precepts. The commentary says that the five types of eunuchs: 'Yellow is the color of the central direction. In the past, people were castrated and called eunuchs to guard the gates of the palace, so they were called eunuchs.' In layman's terms, 'born' means that they are born as eunuchs. 'Kandha' is explained below. The other three can be understood. In the section on cutting off, the first sentence points out the facts. If the following is a correct judgment, the above explains that it is completely cut off and becomes an obstacle. The following now shows the opposite, that a small part does not become an obstacle. People who have their genitals cut off will have their physical and mental states change, so it is said that they have not changed. If they have definitely changed, a small part will also become an obstacle. Small sins are what is said below, to repent according to the sections. In the section on complete cutting off, both passages explain the situation of Bhikkhus. It is probably based on the situation of those who have already received the precepts to determine the situation of those who have not received the precepts. In the original Vinaya, the above three of the four types of conditions destroy the following. English version:

【English Translation】 Modern Chinese Translation: Regarding my Dharma, there is no increase or benefit. Therefore, it should be prohibited and cut off. The so-called 'destruction' refers to the destruction of both wrong views and right views. The commentary says that it mainly destroys the internal, while also taking into account the external. In the explanation of terms, the initial submission and subsequent reversals are all to destroy the external. Returning after receiving the precepts is to destroy the internal. It must also be determined that one has received the full precepts to say this. If one has only received the ten precepts, breaking them will not constitute an obstacle. The reason for the obstacle will be explained below. Quoting the rules in the precepts is because there was a previous case of internal destruction, so it is stipulated that those who initially submit must be tested. If both internal and external are destroyed, that is a permanent obstacle, so how can they be tested? Many people misunderstand this, so it is explained in detail (refer to the Shami section, which is equivalent to the teachings abolished in the Dirgha Agama Sutra. The commentary also requires following the Dirgha Agama Sutra. However, it should be decided whether to adopt it based on the specific situation, and it cannot be completely abolished, so it is mentioned here). The questioner's intention is that as long as he is in the Sangha, it can be verified whether he is obedient. However, there is no Karma performed in the Vinaya, and the meaning of prohibition is difficult to manifest if the ten precepts are given first, so the question is asked for detailed explanation. There are two meanings that can be understood in the answer. In summary, if the Yellow Turbans in this land have faith and love for the Dharma, they can refer to the previous method. The Vinaya explains in detail that one should first shave their head and then give them the ten precepts. They should go to the Sangha to beg for cohabitation, saying: 'Venerable Sangha, listen, I, so-and-so (name), a heretic, beg the Sangha for four months of cohabitation. May the Sangha have compassion and allow me to cohabit for four months.' Say it three times. The Sangha will then place him in a place where his eyes can see but his ears cannot hear. Then perform the Karma, saying: 'Venerable Sangha, listen, so-and-so (name), a heretic, is now begging the Sangha for four months of cohabitation. If the Sangha thinks the time is right, the Sangha allows so-and-so (name), a heretic, to cohabit for four months.' Announce it thus (refer to this example for the Karma). After he finishes cohabiting, make all the Bhikkhus happy, and then give him the full precepts. The commentary says that the five types of eunuchs: 'Yellow is the color of the central direction. In the past, people were castrated and called eunuchs to guard the gates of the palace, so they were called eunuchs.' In layman's terms, 'born' means that they are born as eunuchs. 'Kandha' is explained below. The other three can be understood. In the section on cutting off, the first sentence points out the facts. If the following is a correct judgment, the above explains that it is completely cut off and becomes an obstacle. The following now shows the opposite, that a small part does not become an obstacle. People who have their genitals cut off will have their physical and mental states change, so it is said that they have not changed. If they have definitely changed, a small part will also become an obstacle. Small sins are what is said below, to repent according to the sections. In the section on complete cutting off, both passages explain the situation of Bhikkhus. It is probably based on the situation of those who have already received the precepts to determine the situation of those who have not received the precepts. In the original Vinaya, the above three of the four types of conditions destroy the following. Modern Chinese Translation:

一犍壞。不下點下一種不簡都分。五分初引緣起。乃至者略自截之語。應截者欲情可治故。不應截者報色無記故。即四十二章經云。若斷其陰不如斷心是也。告下明佛判。諸文都截並制。滅擯唯此五分。有少留之開下令準之。依篇懺者自害身份。犯重偷蘭殺方便也。準下例決。已截謂都去少。留者準前。勘者即心性未改等。餘部即取五分。本部都截定不得。故疏云。四分無文可準例也。三殺中六七違恩。第八違福。及下第九即障他正道。第十兼違恩福。五皆違反中極總號五逆。若有犯者必墮阿鼻。亦號五無間業。二逆中破僧名濫。故兩分之。破法輪者立邪五法。盡形乞食納衣樹下不食酥鹽及魚肉。破如來四衣八正。犯上品蘭。破羯磨者一界兩眾俱時作法犯中品蘭。十出血者耆婆治病。針刺出血生梵天一劫。調達推山迸石傷足墮阿鼻一劫。故下正問加噁心簡之。此下總示。唯佛世調達造此二逆余無能者。疏云。破法輪逆今時微有(西土猶有調達之黨。此土亦有邪見滅法)。又引古解。毀形損像或有血光併入逆攝。又云。不須血光但論噁心。損是逆例。祖師云。故引示之。可斟酌矣。非人中且示鬼神。須通四趣(天修鬼獄)。律下引證。必取變化方在問。攝四分但列三名而已。五分因修羅厭患老死化作人形。受戒后往居士

【現代漢語翻譯】現代漢語譯本一犍壞（指被閹割的人）。不下點下一種不簡都分（指五分律中的犍度，此處討論的是關於被閹割者受戒的問題）。五分初引緣起（《五分律》首先引用了緣起），乃至者略自截之語（乃至省略了關於自我閹割的說法）。應截者欲情可治故（應該被截斷的是因為慾望和情感可以被控制和治療），不應截者報色無記故（不應該被截斷的是因為由業報而來的色身是無記的，無法控制）。即四十二章經云（就像《四十二章經》所說），若斷其陰不如斷心是也（如果只是切斷生殖器，不如斷除心中的慾望）。告下明佛判（下面說明佛陀的判決）。諸文都截並制（所有的條文都截斷並制定），滅擯唯此五分（只有《五分律》中滅擯了這種行為）。有少留之開下令準之（如果稍微保留一些，就允許參照執行）。依篇懺者自害身份（按照篇章懺悔的人，是自己傷害了自己的身體），犯重偷蘭殺方便也（犯了重罪，屬於偷蘭遮罪，是殺人的方便）。準下例決（參照下面的例子來決定）。已截謂都去少（已經截斷是指完全去除或少量去除）。留者準前（保留的參照前面的例子）。勘者即心性未改等（勘驗是指心性沒有改變等等）。餘部即取五分（其他律部就採取《五分律》的觀點）。本部都截定不得（本律部完全截斷，一定不允許）。故疏云（所以疏鈔說），四分無文可準例也（《四分律》沒有條文可以參照）。三殺中六七違恩（三種殺生中，第六和第七違背恩德），第八違福（第八違背福德）。及下第九即障他正道（以及下面的第九，就是障礙他人走上正道），第十兼違恩福（第十兼違背恩德和福德）。五皆違反中極總號五逆（五種都違反了最嚴重的罪行，總稱為五逆）。若有犯者必墮阿鼻（如果有人犯了這些罪行，必定墮入阿鼻地獄），亦號五無間業（也稱為五無間業）。二逆中破僧名濫（二逆中，破僧的名稱容易混淆），故兩分之（所以分為兩種）。破法輪者立邪五法（破壞法輪的人，創立邪惡的五法），盡形乞食納衣樹下不食酥鹽及魚肉（終身乞食，穿納衣，在樹下居住，不吃酥油、鹽以及魚肉）。破如來四衣八正（破壞如來的四衣和八正道），犯上品蘭（犯上品僧殘）。破羯磨者一界兩眾俱時作法犯中品蘭（破壞羯磨的人，在一個界內，兩個僧團同時進行羯磨，犯中品僧殘）。十出血者耆婆治病（第十，使佛陀出血，當時耆婆為佛陀治病），針刺出血生梵天一劫（針刺出血，（死後）生梵天一劫）。調達推山迸石傷足墮阿鼻一劫（提婆達多推山，飛出的石頭擊傷佛足，墮入阿鼻地獄一劫）。故下正問加噁心簡之（所以下面正式提問，加上噁心來區分）。此下總示（下面總的說明）。唯佛世調達造此二逆余無能者（只有佛陀在世時，提婆達多造了這兩種逆罪，其他人沒有能力做到）。疏云（疏鈔說），破法輪逆今時微有(西土猶有調達之黨。此土亦有邪見滅法)（破壞法輪的逆罪現在稍微有一些（西方的國家還有提婆達多的黨羽，這個國家也有邪見毀滅佛法））。又引古解（又引用古代的解釋），毀形損像或有血光併入逆攝（毀壞佛像，或者有血光之災，都算作逆罪）。又云（又說），不須血光但論噁心（不需要血光，只論噁心）。損是逆例（損害是逆罪的例子）。祖師云（祖師說），故引示之（所以引用這些來展示），可斟酌矣（可以斟酌）。非人中且示鬼神（非人中，先展示鬼神）。須通四趣(天修鬼獄)（必須貫通四趣（天、阿修羅、鬼、地獄））。律下引證（律典下面引用證明）。必取變化方在問（必須是變化出來的才能提問）。攝四分但列三名而已（《四分律》只列了三個名字）。五分因修羅厭患老死化作人形（《五分律》中，因為阿修羅厭惡衰老和死亡，所以變化成人形），受戒后往居士（受戒後去往居士處）。

【English Translation】 English version A eunuch (referring to a castrated person). 'Bu xia dian xia yi zhong bu jian dou fen' (referring to the Khandhaka in the Five-Part Vinaya, discussing the issue of ordination for castrated individuals). 'Wu fen chu yin yuan qi' (The Five-Part Vinaya initially cites the principle of dependent origination), 'nai zhi zhe lüe zi jie zhi yu' (even omitting the statement about self-castration). 'Ying jie zhe yu qing ke zhi gu' (What should be cut off is because desires and emotions can be controlled and treated), 'bu ying jie zhe bao se wu ji gu' (what should not be cut off is because the karmic body is neutral and cannot be controlled). 'Ji si shi er zhang jing yun' (Just as the Sutra of Forty-Two Chapters says), 'ruo duan qi yin bu ru duan xin shi ye' (If you only cut off the genitals, it is better to cut off the desires in your heart). 'Gao xia ming fo pan' (The following explains the Buddha's judgment). 'Zhu wen dou jie bing zhi' (All the clauses are cut off and stipulated), 'mie bin wei ci wu fen' (Only the Five-Part Vinaya eliminates this behavior). 'You shao liu zhi kai xia ling zhun zhi' (If a little is retained, it is allowed to be implemented by reference). 'Yi pian chan zhe zi hai shen fen' (Those who repent according to the chapter are harming their own bodies), 'fan zhong tou lan sha fang bian ye' (committing a serious offense, belonging to the Thullanaccaya offense, which is a means of killing). 'Zhun xia li jue' (Refer to the following examples to decide). 'Yi jie wei dou qu shao' (Already cut off means completely removed or slightly removed). 'Liu zhe zhun qian' (Those who retain refer to the previous examples). 'Kan zhe ji xin xing wei gai deng' (Examination refers to the nature of the mind not changing, etc.). 'Yu bu ji qu wu fen' (Other Vinayas adopt the viewpoint of the Five-Part Vinaya). 'Ben bu dou jie ding bu de' (This Vinaya completely cuts off and must not be allowed). 'Gu shu yun' (Therefore, the commentary says), 'si fen wu wen ke zhun li ye' (The Four-Part Vinaya has no clauses to refer to). 'San sha zhong liu qi wei en' (Among the three types of killing, the sixth and seventh violate kindness), 'di ba wei fu' (the eighth violates merit). 'Ji xia di jiu ji zhang ta zheng dao' (And the ninth below, which is to hinder others from embarking on the right path), 'di shi jian wei en fu' (the tenth violates both kindness and merit). 'Wu jie wei fan zhong ji zong hao wu ni' (All five violate the most serious offenses, collectively called the Five Heinous Offenses). 'Ruo you fan zhe bi duo a bi' (If anyone commits these offenses, they will surely fall into Avici Hell), 'yi hao wu wu jian ye' (also known as the Five Uninterrupted Karmas). 'Er ni zhong po seng ming lan' (Among the two rebellious acts, the name of destroying the Sangha is easily confused), 'gu liang fen zhi' (so it is divided into two types). 'Po fa lun zhe li xie wu fa' (Those who destroy the Dharma wheel establish evil five dharmas), 'jin xing qi shi na yi shu xia bu shi su yan ji yu rou' (begging for food for life, wearing patched robes, living under trees, and not eating ghee, salt, fish, or meat). 'Po ru lai si yi ba zheng' (Destroying the Tathagata's four robes and eightfold path), 'fan shang pin lan' (committing the upper-grade Sanghavasesa offense). 'Po jie mo zhe yi jie liang zhong ju shi zuo fa fan zhong pin lan' (Those who destroy the Karma, in one boundary, two Sanghas perform Karma at the same time, committing the middle-grade Sanghavasesa offense). 'Shi chu xie zhe qi po zhi bing' (The tenth, causing the Buddha to bleed, at that time Jivaka treated the Buddha), 'zhen ci chu xie sheng fan tian yi jie' (needle prick bleeding, (after death) born in Brahma Heaven for one kalpa). 'Tiao da tui shan beng shi shang zu duo a bi yi jie' (Devadatta pushed the mountain, and the flying stone hit the Buddha's foot, falling into Avici Hell for one kalpa). 'Gu xia zheng wen jia e xin jian zhi' (Therefore, the following formal question is added with evil intentions to distinguish it). 'Ci xia zong shi' (The following is a general explanation). 'Wei fo shi tiao da zao ci er ni yu wu neng zhe' (Only when the Buddha was in the world, Devadatta committed these two rebellious acts, and no one else was able to do so). 'Shu yun' (The commentary says), 'po fa lun ni jin shi wei you (xi tu you you tiao da zhi dang. ci tu yi you xie jian mie fa)' (There are now a few rebellious acts of destroying the Dharma wheel (there are still Devadatta's parties in Western countries. There are also heretical views that destroy the Dharma in this country)). 'You yin gu jie' (Also quoting ancient explanations), 'hui xing sun xiang huo you xie guang bing ru ni she' (Destroying Buddha statues, or having bloody disasters, are all counted as rebellious acts). 'You yun' (Also said), 'bu xu xie guang dan lun e xin' (No blood is needed, only evil intentions are discussed). 'Sun shi ni li' (Damage is an example of a rebellious act). 'Zu shi yun' (The patriarch said), 'gu yin shi zhi' (so quote these to show), 'ke zhen zhuo yi' (can be considered). 'Fei ren zhong qie shi gui shen' (Among non-humans, first show ghosts and gods). 'Xu tong si qu (tian xiu gui yu)' (Must be connected to the four realms (heaven, asura, ghost, hell)). 'Lu xia yin zheng' (The Vinaya below cites proof). 'Bi qu bian hua fang zai wen' (It must be transformed to be asked). 'She si fen dan lie san ming er yi' (The Four-Part Vinaya only lists three names). 'Wu fen yin xiu luo yan huan lao si hua zuo ren xing' (In the Five-Part Vinaya, because the Asura hated old age and death, they transformed into human form), 'shou jie hou wang ju shi' (After receiving the precepts, they went to the layman's place).

家食五百分食。招譏故制律。文略舉二趣三部。余必須具。阿修羅此云非天。以多諂詐非天行故。犍闥婆此云嗅香。亦名食香。畜生中同取變化。故亦前科。律下引證。即善見龍王厭身化為外道。出家受戒已因睡現本形。佛即制斷如文所引。龍為緣起余畜皆然。轉問中初明問意。脫下教改轉。如下自出也。脫猶忽也。二形中初示相。善見三種。一能自受胎復能今他受胎。二但能自受。三但令他受三並是難。皆二形故。若下以失況受。即四舍中一準疏。三障收者黃門愛慾多煩惱障收。又不能男亦報障攝邊。尼賊破五逆九並業障。非畜二根三是報障。◎

◎次辨遮中初科。初句指前而下敘廣。指受法者彼有一百四十餘種。前後雜列。今依六根括示。眼根二十三(青黃赤爛紅黃赤色。或青黃白翳水精。極深三角彌離。大張睞盲尖出斜突瞋怒。一眼門眼眼瘡)。耳根有一(聾也文不明鼻)。舌根有二(啞及具二)。身有九十七。發毛有六(發痶瘓青黃白無發無毛)。頭有十七(象馬駱監牛驢豬羖羊白羊鹿。蛇魚鳥等頭二頭三頭多頭尖頭蟲頭)。顏色有七(一切青黃黑赤白或駁或班)。口有六(鋸齒無齒喉戾。兔缺無舌截舌)。形相二十六(前突后突前後突。內曲外曲內外曲。太長太短如女身。婦女𨄔蟲身。卷足指跛曳腳

【現代漢語翻譯】現代漢語譯本家食五百份食物。（佛）招致譏諷，所以制定戒律。經文簡略地列舉了二趣（指天道和人道）三部（指比丘、比丘尼、沙彌）。其餘情況必須詳細說明。阿修羅（Asura），這裡譯為『非天』，因為他們多諂媚虛偽，行為不像天人。犍闥婆（Gandharva），這裡譯為『嗅香』，也叫『食香』。畜生道中也有通過變化而來的，所以也屬於前面的情況。戒律下面引用了例證，即《善見律毗婆沙》中記載的龍王厭惡自身，變化為外道，出家受戒后因為睡覺現出原形。佛因此制定禁令，就像經文所引用的那樣。以龍為緣起，其餘畜生也是如此。『轉問』中首先說明提問的意圖。『脫下教改轉』，意思是下面是自己提出的問題。『脫』，是『忽然』的意思。二形（指具有男女兩性特徵的人）中，首先展示其相狀。《善見律毗婆沙》中提到三種情況：一是能自己受胎，也能令他人受胎；二是隻能自己受胎；三是隻能令他人受胎。這三種情況都是難事，因為都是二形人。如果（允許二形人受戒），就如同失去（四種舍戒的情況）一樣。即四種舍戒的情況之一，參照律疏。三障（指煩惱障、業障、報障）收攝，黃門（指閹人）愛慾多，屬於煩惱障。又不能行男事，也屬於報障。尼賊（指破戒的比丘尼）破五逆（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），九種情況都屬於業障。非人、畜生、二根（指具有男女兩性特徵的人）三種情況屬於報障。其次辨別遮止受戒的情況，首先進行分科。第一句指代前面所說，然後敘述展開。指受戒的人有一百四十餘種，前後雜亂排列。現在依據六根（眼、耳、鼻、舌、身、意）進行概括說明。眼根有二十三種（青色、黃色、赤色、腐爛、紅黃色、赤色，或者青色、黃色、白色、白翳如水精，極其深邃、三角、彌離，大張、斜視、盲、尖出、斜視、瞋怒，一眼門眼、眼瘡）。耳根有一種（聾啞，經文沒有明確說明鼻根的情況）。舌根有兩種（啞巴以及具有兩種舌頭）。身根有九十七種。發毛有六種（頭髮痶瘓、青色、黃色、白色、沒有頭髮、沒有毛髮）。頭有十七種（象、馬、駱駝、監牛、驢、豬、羖羊、白羊、鹿，蛇、魚、鳥等頭，兩個頭、三個頭、多個頭、尖頭、蟲頭）。顏色有七種（全是青色、黃色、黑色、赤色、白色，或者雜色、斑點）。口有六種（鋸齒、無齒、喉嚨歪斜、兔唇、無舌、截舌）。形相有二十六種（前突、后突、前後都突，內曲、外曲、內外都曲，太長、太短、如女身，婦女𨄔蟲身，卷足指、跛腳、曳腳）。

【English Translation】 English version Providing food for five hundred (people). (The Buddha) incurred criticism, hence the establishment of precepts. The text briefly lists the two realms (referring to the realms of gods and humans) and three groups (referring to monks, nuns, and novices). Other situations must be explained in detail. Asura, here translated as 'non-heavenly,' because they are mostly flattering and deceitful, and their behavior is not like that of heavenly beings. Gandharva, here translated as 'scent-sniffers,' also called 'fragrance-eaters.' Among animals, there are also those who come about through transformation, so they also belong to the previous category. The precepts below cite an example, namely the story in the Samantapasadika where the Dragon King, disgusted with his own form, transformed into a heretic, took ordination, and then revealed his original form while sleeping. The Buddha therefore established a prohibition, as quoted in the text. Taking the dragon as the origin, the same applies to other animals. The 'further inquiry' first clarifies the intention of the question. 'Remove the lower teaching and change the transmission,' meaning that what follows is a question raised by oneself. 'Remove' means 'suddenly.' Among those with two forms (referring to people with both male and female characteristics), first, their appearance is shown. The Samantapasadika mentions three situations: first, able to conceive oneself and also cause others to conceive; second, only able to conceive oneself; third, only able to cause others to conceive. All three situations are difficult because they are all people with two forms. If (people with two forms are allowed to take ordination), it would be like losing (one of the four situations of abandoning the precepts). That is, one of the four situations of abandoning the precepts, referring to the commentary on the precepts. The three obstacles (referring to the obstacles of affliction, karma, and retribution) include eunuchs, whose lust is great, belonging to the obstacle of affliction. Also, being unable to perform male acts also belongs to the obstacle of retribution. Nuns who break the precepts, breaking the five heinous crimes (referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), all nine situations belong to the obstacle of karma. Non-humans, animals, and those with two roots (referring to people with both male and female characteristics) all belong to the obstacle of retribution. Next, distinguishing the situations where ordination is prohibited, first, a categorization is made. The first sentence refers to what was said earlier, and then narrates and expands. Referring to those who receive ordination, there are more than one hundred and forty types, arranged in a mixed and disordered manner. Now, based on the six roots (eye, ear, nose, tongue, body, mind), a summary explanation is given. The eye root has twenty-three types (blue, yellow, red, rotten, reddish-yellow, red, or blue, yellow, white, cataracts like crystal, extremely deep, triangular, mirage-like, wide open, squinting, blind, pointed, cross-eyed, angry, one-eyed, eye sores). The ear root has one type (deaf, the text does not clearly state the situation of the nose root). The tongue root has two types (mute and having two tongues). The body root has ninety-seven types. The hair has six types (hair that is withered, blue, yellow, white, no hair, no fur). The head has seventeen types (elephant, horse, camel, castrated ox, donkey, pig, ram, white sheep, deer, snake, fish, bird heads, two heads, three heads, multiple heads, pointed head, insect head). The color has seven types (all blue, yellow, black, red, white, or mottled, spotted). The mouth has six types (saw teeth, no teeth, crooked throat, harelip, no tongue, cut tongue). The appearance has twenty-six types (protruding forward, protruding backward, protruding both forward and backward, curved inward, curved outward, curved both inward and outward, too long, too short, like a woman's body, woman's 𨄔 insect body, curled toes, lame, dragging feet).

一手一腳。一耳無手無腳無耳。一卵無卵㿗曲指六指縵指)。病患二十三(患瘡死相現癭癰氣病疾病。吐沫常病疥淫瘡當臥不轉老極。干痟男根病左臂壞右臂壞風病。熱病澹癊病癖病。內病外病內外病)。截壞十二(截手截腳截手腳。截耳截鼻截耳鼻。截男根截卵截根頭。截臂截肘截指)。意有三(不知好惡多諸苦惱。顛狂五根共百二十六。並下雜遮共百四十餘種)。雜類二十餘(不稱名不稱和尚名。不乞戒著俗服外道服。莊嚴具眠醉裸形瞋恚無心有名籍。避租賦官人資債奴。衣缽年歲父母不聽五病等)。皆言下總示得不如后。三遮中據無衣缽應合同科。然非明文容多異解。今師義判故在後列。問據定不發何不名難。答名可改稱年容待滿。非同永障不在難收。年不滿者須論胎閏頻大布薩增不滿者。五分中初列是遮制僧輒度。或下次明非遮。制僧作難。僧祇多種大同四分。略舉七相。雀目即屬盲中。聾人下準彼合有啞者。下科牒解必應寫脫。躄音辟不能行也。尻苦高反臀也。鞭瘢音盤杖痕也。凸起也徒結反。凹陷也烏洽反。印瘢今謂雕青也。獸形彼云。作種種鳥獸像。侏儒短人也。彼律諸遮皆以不應等語別別結之。今此總括故云一切等。明得不中初示四種總結之詞。彼文遮難四結並同。唯以應驅不驅簡異。下文等者如雲

【現代漢語翻譯】現代漢語譯本一手一腳：指健全的人。一耳無手無腳無耳：指殘疾人，缺少一隻耳朵，沒有手腳，或者沒有耳朵。一卵無卵㿗曲指六指縵指：指生理缺陷，如沒有睪丸，陰莖彎曲，手指或腳趾畸形（六指或指/趾粘連）。病患二十三(患瘡死相現癭癰氣病疾病。吐沫常病疥淫瘡當臥不轉老極。干痟男根病左臂壞右臂壞風病。熱病澹癊病癖病。內病外病內外病)：指有各種疾病的人，共二十三種，包括患有瘡，呈現死亡之相，有癭（yǐng，頸瘤），癰（yōng，毒瘡），氣病，其他疾病，經常吐沫，患有疥瘡或性病，臥床不起，極度衰老，患有干痟病（消瘦），男根疾病，左臂或右臂壞死，風病，熱病，澹癊病（痰飲病），癖病（積聚病），內病，外病，以及內外皆病。截壞十二(截手截腳截手腳。截耳截鼻截耳鼻。截男根截卵截根頭。截臂截肘截指)：指身體殘缺的人，共十二種，包括被截去手，腳，手腳，耳朵，鼻子，耳鼻，男根，睪丸，根頭（陰莖頭），手臂，手肘，手指。意有三(不知好惡多諸苦惱。顛狂五根共百二十六。並下雜遮共百四十餘種)：指心智有問題的人，共三種，包括不知好壞，有很多痛苦煩惱，以及精神顛狂（影響五根，導致一百二十六種問題，加上其他雜項，共一百四十餘種）。雜類二十餘(不稱名不稱和尚名。不乞戒著俗服外道服。莊嚴具眠醉裸形瞋恚無心有名籍。避租賦官人資債奴。衣缽年歲父母不聽五病等)：指其他不符合出家條件的人，共二十餘種，包括不報真實姓名，不報和尚法名，不請求受戒，穿著俗家或外道服裝，擁有華麗的裝飾品，貪睡，醉酒，裸體，充滿嗔恨，沒有心智，有官府戶籍，爲了逃避租稅的官府人員，負債者，奴隸，未經衣缽師、年齡不符、父母不允許，或患有五種重病等情況的人。皆言下總示得不如后：以上種種情況都表明，這些人不具備出家的資格。三遮中據無衣缽應合同科：在三種遮難中，沒有衣缽的情況應該與此同等看待。然非明文容多異解：然而，這並非明確的條文，可能存在多種不同的解讀。今師義判故在後列：現在的師父根據義理進行判斷，所以將其列在後面。問據定不發何不名難：如果確定不剃度，為什麼不直接列為遮難？答名可改稱年容待滿：名字可以更改，年齡可以等待滿足。非同永障不在難收：這與永久性的障礙不同，不屬於遮難的範圍。年不滿者須論胎閏頻大布薩增不滿者：年齡不滿的人需要考慮胎月和閏月，頻繁舉行大布薩也無法彌補年齡的不足。五分中初列是遮制僧輒度：在《五分律》中，最初列出的是遮難，禁止僧人隨意度人。或下次明非遮制僧作難：或者在下一次說明並非遮難，而是禁止僧人制造障礙。僧祇多種大同四分：僧祇律的種類很多，與四分律大同小異。略舉七相：簡略地列舉七種相貌。雀目即屬盲中：雀目（夜盲癥）屬於盲人。聾人下準彼合有啞者：聾人下面應該包括啞巴。下科牒解必應寫脫：下面的科條解釋必定是抄寫遺漏了。躄音辟不能行也：躄（bì）的意思是不能行走。尻苦高反臀也：尻（kāo）的意思是臀部。鞭瘢音盤杖痕也：鞭瘢（biān bān）指的是鞭打的痕跡。凸起也徒結反：凸起（tū qǐ）。凹陷也烏洽反：凹陷（āo xiàn）。印瘢今謂雕青也：印瘢（yìn bān）現在叫做雕青（紋身）。獸形彼云。作種種鳥獸像：獸形，他們說的是製作各種鳥獸的影象。侏儒短人也：侏儒（zhū rú）是矮小的人。彼律諸遮皆以不應等語別別結之：他們的律法中，各種遮難都用『不應』等詞語分別進行總結。今此總括故云一切等：現在這裡進行總括，所以說『一切等』。明得不中初示四種總結之詞：表明不具備出家資格，最初列出四種總結性的詞語。彼文遮難四結並同：他們的文章中，遮難的四種總結都相同。唯以應驅不驅簡異：只是用『應該驅逐』或『不驅逐』來區分。下文等者如雲：下文的『等』字，例如說...

【English Translation】 English version One hand and one foot: Refers to a healthy person. One ear, no hands, no feet, no ears: Refers to a disabled person who is missing one ear, has no hands and feet, or has no ears. One testicle, no testicles, curved penis, six fingers, webbed fingers: Refers to physical defects such as having no testicles, a curved penis, or deformed fingers or toes (six fingers or fused fingers/toes). Twenty-three kinds of sick people (suffering from sores, showing signs of death, having goiters, carbuncles, qi diseases, other illnesses, frequently spitting, suffering from scabies or venereal diseases, being bedridden, extremely old, suffering from emaciation, male genital diseases, necrosis of the left or right arm, wind disease, heat disease, phlegm disease, accumulation disease, internal disease, external disease, and both internal and external diseases): Refers to people with various diseases, a total of twenty-three kinds, including those suffering from sores, showing signs of death, having goiters, carbuncles, qi diseases, other illnesses, frequently spitting, suffering from scabies or venereal diseases, being bedridden, extremely old, suffering from emaciation, male genital diseases, necrosis of the left or right arm, wind disease, heat disease, phlegm disease, accumulation disease, internal disease, external disease, and both internal and external diseases. Twelve kinds of mutilated people (having hands, feet, hands and feet, ears, nose, ears and nose, male genitals, testicles, head of the penis, arms, elbows, fingers amputated): Refers to people with physical disabilities, a total of twelve kinds, including those who have had their hands, feet, hands and feet, ears, nose, ears and nose, male genitals, testicles, head of the penis, arms, elbows, fingers amputated. Three kinds of mentally impaired people (not knowing good from bad, having many sufferings and afflictions, being mentally deranged (affecting the five roots, causing one hundred and twenty-six problems, plus other miscellaneous items, totaling more than one hundred and forty kinds)): Refers to people with mental problems, a total of three kinds, including those who do not know good from bad, have many sufferings and afflictions, and are mentally deranged (affecting the five roots, causing one hundred and twenty-six problems, plus other miscellaneous items, totaling more than one hundred and forty kinds). More than twenty kinds of miscellaneous people (not stating their real name, not stating their monastic name, not requesting ordination, wearing secular or heretical clothing, possessing ornate decorations, being sleepy, drunk, naked, full of anger, lacking intelligence, having official household registration, being government officials evading taxes, debtors, slaves, not being permitted by their preceptor, being underage, not being permitted by their parents, or having five serious illnesses, etc.): Refers to other people who do not meet the requirements for ordination, a total of more than twenty kinds, including those who do not report their real name, do not report their monastic name, do not request ordination, wear secular or heretical clothing, possess ornate decorations, are sleepy, drunk, naked, full of anger, lack intelligence, have official household registration, are government officials evading taxes, debtors, slaves, are not permitted by their preceptor, are underage, are not permitted by their parents, or have five serious illnesses, etc. All of the above indicate that they are not qualified for ordination. Among the three obstructions, the lack of robes and bowl should be treated the same. However, this is not an explicit provision, and there may be multiple different interpretations. The current master judges according to the meaning, so it is listed later. If it is determined not to ordain, why not directly list it as an obstruction? Names can be changed, and age can be waited to be fulfilled. This is different from permanent obstacles and is not within the scope of obstructions. Those who are underage need to consider fetal months and leap months, and frequent great uposatha ceremonies cannot compensate for the lack of age. In the Five-Part Vinaya, the first listed are the obstructions, prohibiting monks from ordaining people at will. Or the next explanation is not an obstruction, but prohibits monks from creating obstacles. There are many kinds of Sangha rules, which are largely the same as the Four-Part Vinaya. Briefly list seven appearances. 'Night blindness' belongs to the blind. Below the deaf should include the mute. The following clause explanation must be a transcription omission. '躄 (bì)' means unable to walk. '尻 (kāo)' means buttocks. '鞭瘢 (biān bān)' refers to whip marks. '凸起 (tū qǐ)' means protruding. '凹陷 (āo xiàn)' means sunken. '印瘢 (yìn bān)' is now called tattooing. '獸形', they say it is making various images of birds and animals. '侏儒 (zhū rú)' is a short person. In their Vinaya, all obstructions are concluded separately with words such as 'should not'. Now this is summarized, so it is said 'all etc.' It shows that they are not qualified for ordination, and the first four summary words are listed. In their article, the four conclusions of the obstructions are the same. Only the distinction between 'should be expelled' or 'not expelled' is used to distinguish. The 'etc.' in the following text, such as saying...

若不稱和尚名。不稱受者名不稱僧名。不名受具足。諸遮之下皆有此語。餘三即是前科總括文也。是下正簡。是中者即指彼律。辨遮中初示兩結。彼律凡應法者則名受具。如波離問佛。一和尚一戒師一眾得並受不。佛言如是二三人亦得並受。是名受具足。余皆例爾。若是遮者則云不名受具足。若與出家者越毗尼此語通含。故云何妨等。如下引示有二。初明通得不得。又下示一向不得。初中啞等者等取盲聾。彼云。盲者眼一切不見(此即不得)。若見掌中文。雀目得與出家(此同如法)。聾者不聞一切聲(重者)。若聞高聲得出家(輕者)。鞭瘢凸凹(重者)治與皮不異得出家(輕者)。彼律啞中不示輕相。必取似能言者。例上盲聾重輕兩別。清凈共住者即指得與出家之語。上明通得。文云下示不得。次一向不得中遣書下彼有遣印手字。今此合之。謂寄書受也。舉手作相者無言求乞也。彼無舉手字今加以助之。不現前者身不至僧。如是等者彼云不問(不問遮難)。前人不欲(無心受也)。非法不和合。眾不成就白不成就。羯磨不成就。若一一不成就不名受具足。前下覆點重者。盲聾等亦同。十誦伽論重輕得不同上僧祇。衣缽中四分。因無衣缽者受具已。諸比丘語令入村乞食。彼言我無衣缽因制。又有借他衣缽受戒已。其

【現代漢語翻譯】現代漢語譯本若不稱和尚名（Upadhyaya，親教師）。不稱受者名，不稱僧名，不名受具足（upasampadā，具足戒）。諸遮之下皆有此語。其餘三項即是前科總括文。『是』下正式簡別。『是中』指的就是彼律。辨別遮難中，首先展示兩種結論。彼律中，凡是應法的，就稱為『受具』。例如，波離（Upāli，佛陀十大弟子之一，持戒第一）問佛：『一個和尚（Upadhyaya，親教師）、一個戒師、一個僧團，可以一起授戒嗎？』佛說：『可以，兩三個人也可以一起授戒。』這叫做『受具足』。其餘情況依此類推。如果是遮難的情況，就說『不名受具足』。如果與出家者違反毗尼（Vinaya，戒律），這句話普遍包含。所以說『何妨』等。如下引用展示有兩種情況。首先說明通常可以和不可以的情況。然後說明一向不可以的情況。首先，啞等，『等』包括盲、聾。彼律中說：『盲人眼睛完全看不見（這種情況不可以）。如果能看見手掌紋路，或者雀目，可以讓他出家（這如同如法）。聾人聽不見任何聲音（嚴重的情況）。如果能聽到高聲說話，可以出家（輕微的情況）。鞭痕凸凹（嚴重的情況），治療后面板沒有異樣，可以出家（輕微的情況）。』彼律中，啞巴沒有說明輕微的情況。必須取類似能說話的人。參照上面盲聾的嚴重和輕微兩種情況。『清凈共住』指的是可以讓他出家的情況。上面說明了通常可以的情況。『文云』下面展示不可以的情況。其次，一向不可以的情況中，『遣書』下面，彼律中有『遣印手字』。現在這裡合併了。指的是寄信授戒。『舉手作相』指的是不能說話而求乞。彼律中沒有『舉手』二字，現在加以補充。『不現前』指的是身體沒有到僧團。『如是等』，彼律中說『不問（不問遮難）』，『前人不欲（沒有接受的心）』，『非法不和合』，『眾不成就，白不成就，羯磨不成就』。如果其中任何一項不成就，就『不名受具足』。『前』下面重複點明嚴重的情況。盲聾等也相同。《十誦律》和《伽論》中，嚴重和輕微的情況不同於上面的《僧祇律》。衣缽方面，《四分律》中，因為沒有衣缽的人受戒后，眾比丘讓他進入村莊乞食。他說自己沒有衣缽，因此制定了戒律。又有借他人衣缽受戒后，他們又...

【English Translation】 English version If the name of Upadhyaya (preceptor) is not mentioned, if the name of the receiver is not mentioned, if the name of the Sangha is not mentioned, it is not called upasampadā (full ordination). All prohibitions have this phrase. The remaining three items are a summary of the previous section. 'Is' below is a formal distinction. 'Is in' refers to that Vinaya. In distinguishing prohibitions, first show two conclusions. In that Vinaya, whatever is in accordance with the Dharma is called 'received full ordination'. For example, Upāli (one of the ten major disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'Can one Upadhyaya (preceptor), one Acharya (teacher), and one Sangha give ordination together?' The Buddha said: 'Yes, two or three people can also give ordination together.' This is called 'received full ordination'. The rest are similar. If it is a case of prohibition, it is said 'not called received full ordination'. If one violates the Vinaya (discipline) with those who have left home, this sentence is universally inclusive. Therefore, it says 'what harm' etc. The following citation shows two situations. First, it explains the situations that are generally permissible and not permissible. Then it explains the situations that are always impermissible. First, the mute etc., 'etc.' includes the blind and deaf. That Vinaya says: 'A blind person cannot see anything at all (this situation is not permissible). If he can see the lines on his palm, or has poor eyesight, he can be allowed to leave home (this is like being in accordance with the Dharma). A deaf person cannot hear any sound (serious situation). If he can hear loud voices, he can leave home (minor situation). A scar from a whip that is raised (serious situation), if treated and the skin is no different, he can leave home (minor situation).' In that Vinaya, the mute does not indicate a minor situation. It must be taken as someone who seems able to speak. Refer to the above two situations of blindness and deafness, serious and minor. 'Living purely together' refers to the situation where he can be allowed to leave home. The above explains the situations that are generally permissible. 'Wen Yun' below shows the situations that are not permissible. Secondly, in the situations that are always impermissible, 'sending a letter' below, that Vinaya has 'sending a letter with a seal'. Now it is combined here. It refers to giving ordination by sending a letter. 'Raising hands to make signs' refers to begging without being able to speak. That Vinaya does not have the words 'raising hands', now it is added to help. 'Not being present' refers to the body not being present in the Sangha. 'Such as these', that Vinaya says 'not asking (not asking about obstacles)', 'the person in front does not want (no intention to receive)', 'illegal and not harmonious', 'the Sangha is not complete, the announcement is not complete, the karma is not complete'. If any one of these is not complete, it is 'not called received full ordination'. 'Before' below, repeatedly points out the serious situation. The blind and deaf are the same. In the Sarvastivada Vinaya and the Agama, the serious and minor situations are different from the above Mahasanghika Vinaya. Regarding robes and bowls, in the Dharmaguptaka Vinaya, because a person without robes and bowls received ordination, the Bhikkhus told him to enter the village to beg for food. He said he had no robes and bowls, therefore the precepts were established. Also, after borrowing other people's robes and bowls to receive ordination, they then...

主還取裸形羞慚。故制不得。若欲與衣者當令乞與。不與者當與價直(此約永賣方成。今有暫賃還同假借)。下引五分轉證借者。既令主舍成己物。故即同四分當令乞與也。多論中初標定得戒。論下引文反難。意謂無既得戒復何須制。答中三義顯本制意。別非專受戒。故內德者不出慈悲解脫慚愧也。決判中部別者疏引難云。如無和尚不可從彼。必下謂。緩急條別不可通用。彼宗無和尚著俗服等並開成受在教大緩。四分不爾立法有儀。況受戒事大。義無輕略故令準急也。斥例中準疏古有二解。一云。依多論十誦縱無亦開得戒得罪(上科已破。但不標古)。又有人云。若無衣缽全是非法。若借得者當時是有。義準破戒和尚四句。即今所斥。初引古。此下正斥。疏云。得不無文凡情難信。幸依聲教則無戒也。父母中律因身子輒度羅云。凈飯王白佛因制。上引善見余方通許。下約僧祇明簡親疏。然彼西土多諸小國。同此古來隨方割據。今時一統四百餘州夷狄不通。事亦希有準文約國。於時非要縱有亦希。且約一國須問聽不。但此間風俗篤奉僧伍。多由親舍勘有此遮。自來者世有孤窮投人為父。養兒者始生嬰孺從他求美負債準得者容有償他。約事非重據云不應。僧應有罪。但由西土負債出家王所不理故須結犯。此方不然有戒無過

【現代漢語翻譯】現代漢語譯本主（債主）還會拿走（出家人的）內衣，使（出家人）感到羞愧。因此制定了不得（私自持有內衣）的戒律。如果想要給（出家人）衣服，應當讓他通過乞討的方式獲得。不給的，應當給予相應的價值（這裡指的是永久賣斷的情況。現在有暫時租賃的情況，和借用相同）。下面引用《五分律》來進一步證明借用的情況。既然允許（出家人）捨棄（他人的財物）來成就自己的東西，因此就等同於《四分律》中應當通過乞討獲得的情況。《多論》中最初標明（通過這種方式）可以獲得戒律。但《論》的下文引用經文進行反駁，意思是說既然已經獲得了戒律，又何必制定（乞討的戒律）呢？回答中從三個方面闡明了制定本戒律的意義。特別之處在於並非專門爲了受戒，因此內在的德行不超出慈悲、解脫和慚愧。決判中部特別之處，疏中引用（其他律宗的）責難說：『如果沒有和尚，就不能跟隨他們（出家）。』必下文說：『緊急和緩慢的情況有所區別，不能通用。』他們宗派沒有和尚，穿著俗家的衣服等，都允許（出家），這是在教義上非常寬鬆的情況。《四分律》不是這樣，立法有儀軌。何況受戒是大事，義理上不能輕率省略，因此要遵循緊急的情況。駁斥例子的部分，準疏古有兩種解釋。一種說法是：依據《多論》、《十誦律》，即使沒有（內衣），也允許獲得戒律，（但也會）得罪（前面已經駁斥過，只是沒有標明是古說）。又有人說：如果沒有衣缽，完全是非法的。如果借來的，當時是有（衣缽）的。義理上可以比照破戒和尚的四句（來判斷）。這就是現在所駁斥的。最初引用古說，下面正式駁斥。疏中說：『獲得（戒律）不是沒有依據，只是凡夫俗子難以相信。如果依據佛陀的教誨，就沒有戒律。』父母的部分，《律》中記載因為身子（舍利弗）私自度化羅云（羅睺羅），凈飯王稟告佛陀，因此制定了（父母不允許子女私自出家的）戒律。上面引用《善見律毗婆沙》說其他地方是允許的。下面依據《僧祇律》來區分親疏關係。然而，那些西方的國家多是小國，自古以來各自割據。現在（中國）統一了四百多個州，和夷狄不相通。這種情況也很少見，依據經文是針對一個國家的情況。當時不是必須（詢問父母），即使有（父母），也很少見。而且針對一個國家，需要詢問是否允許（出家）。但是這裡的風俗非常崇敬僧侶，很多是因為親屬捨棄（家產）來供養，考察有這種阻礙（出家）的情況。自來者，世上有孤兒投靠他人為父，養兒者，剛出生的嬰兒從他人那裡求取，欠債的情況，允許（出家），容許（將來）償還他人。就事情而言不算嚴重，說不應該（出家），僧侶應該有罪。但是因為西方的國家，欠債出家，國王不會過問，因此需要判定（僧侶）犯戒。這裡的情況不是這樣，有戒律就沒有過錯。

【English Translation】 English version The master (creditor) would also take away the inner clothing (of the renunciant), causing (the renunciant) to feel ashamed. Therefore, the rule was established that it is not allowed (to possess inner clothing privately). If one wants to give (clothing to a renunciant), it should be given through begging. If not given, the corresponding value should be given (this refers to the case of a permanent sale. Now there are temporary rentals, which are the same as borrowing). The following quotes the Five-Part Vinaya to further prove the case of borrowing. Since it is permissible (for a renunciant) to abandon (the property of others) to achieve their own things, it is equivalent to the case in the Four-Part Vinaya where one should obtain it through begging. The Multi-Treatise initially states that (through this method) one can obtain precepts. However, the text of the Treatise refutes this by quoting scriptures, meaning that since one has already obtained the precepts, why is it necessary to establish (the rule of begging)? The answer clarifies the meaning of establishing this precept from three aspects. The special thing is that it is not specifically for receiving precepts, so the inner virtues do not exceed compassion, liberation, and shame. In the decisive part of the middle section, the special thing is that the commentary quotes (the criticisms of other Vinaya schools) saying: 'If there is no preceptor, one cannot follow them (to become a renunciant).' The text below says: 'Urgent and slow situations are different and cannot be used universally.' Their sect does not have preceptors, wears secular clothes, etc., and allows (renunciation), which is a very lenient situation in doctrine. The Four-Part Vinaya is not like this, and the legislation has rituals. Moreover, receiving precepts is a major event, and it should not be taken lightly in principle, so it should follow the urgent situation. In the part refuting examples, there are two ancient interpretations of Zhun Shu. One saying is: according to the Multi-Treatise and the Ten Recitation Vinaya, even if there is no (inner clothing), it is permissible to obtain precepts, (but one will also) commit an offense (this has been refuted above, but it is not marked as an ancient saying). Some people also say: if there is no robe and bowl, it is completely illegal. If it is borrowed, then at that time there is (robe and bowl). In principle, it can be compared to the four sentences of a precept-breaking monk (to judge). This is what is being refuted now. The ancient saying is quoted first, and then formally refuted below. The commentary says: 'Obtaining (precepts) is not without basis, but it is difficult for ordinary people to believe. If one follows the teachings of the Buddha, there are no precepts.' In the part about parents, the Vinaya records that because Shariputra privately ordained Rahula, King Suddhodana reported to the Buddha, so the rule was established (that parents do not allow their children to renounce without permission). The above quotes the Samantapasadika saying that other places are allowed. The following is based on the Mahasamghika Vinaya to distinguish between close and distant relationships. However, those western countries are mostly small countries, and they have been divided since ancient times. Now (China) has unified more than four hundred states, and it does not communicate with the barbarians. This situation is also rare, and according to the scriptures, it is for the situation of one country. At that time, it was not necessary (to ask parents), even if there were (parents), it was rare. Moreover, for one country, it is necessary to ask whether it is allowed (to renounce). However, the customs here are very respectful of monks, and many are because relatives abandon (family property) to support them, and there is an examination of this situation that hinders (renunciation). Those who come by themselves, there are orphans in the world who rely on others as fathers, those who raise children, newborn babies are obtained from others, and in the case of owing debts, it is permissible (to renounce), allowing (future) repayment to others. In terms of the matter, it is not serious, saying that it should not be (renounced), and the monks should be guilty. But because in western countries, renouncing with debt, the king will not interfere, so it is necessary to judge (the monks) as breaking the precepts. The situation here is not like this, if there are precepts, there is no fault.

。奴中初文祇律五種。上三屬主義。強下二則弱故兩分之。此間投法多是良人。事亦稀也。次科初指時事。若下準經明許。律下示律所闕。下二句準經決律。經兼男女因決前科。故云及兒。由前祇律三兒五奴並不論放。故局彼此。今準經文但是被放不問親疏彼方此國一切皆得。故云通允允猶許也。疏云。本若被放何論彼此是也。三中佛奴者或費佛物傭雇。或是他施侍佛。盜佛兩結。此據主論。故云犯重。大道人即目比丘。雖已受具必還奴位。故云非也。此據永作或在傭限。不爾則非所論。官人者律中因度波斯匿王勇將出家。王譏故制。疏云。謂勛品已上在位。文武百官僧祇四句可解。名謂才業為時所稱。準下即準俱無例決常俗。以律中系名籍人亦遮攝故。丈夫者疏云。男子通名丈者極形之量。孔子九尺餘亦有一丈者。初科四句。初句志大。次句節高。三謂行有始卒。四即心無輕動。必反此四。雖是男子則非丈夫。卓然謂高立也。風霜喻衰辱危難等事。鏗堅也達至也。次引證中律文初以年簡能。謂下列示所能。即十種苦事。寒下六字為六。蚊虻毒蟲為七。惡言苦事為八。持戒為九。一食為十。僧祇中年雖應法不堪亦簡。故知出家專存修業。豈不思之。五病中初文五種如下自列。狂中唯除上品。別明中疏引善見。屏處增長

【現代漢語翻譯】現代漢語譯本奴隸分為五種，依據《祇律》（Ghî-lü，佛教戒律）的規定。前三種主要屬於主人所有，后兩種因為力量較弱，所以雙方都有一定權利。這裡所說的『投法』（指被賣為奴隸）大多是良民，這種情況也很少見。接下來的一科首先指出現實情況，如果按照經典，則明確允許（奴隸出家）。『律下』（指戒律之下）表明戒律有所缺失。下面兩句依據經典來判定戒律。經典兼顧男女，是爲了解決前面的問題，所以說『及兒』（以及子女）。因為之前的《祇律》中，關於三個兒子和五個奴隸，都沒有討論釋放的問題，所以侷限於彼此。現在依據經典，只要是被釋放的，不論親疏，不論是彼方（指其他地方）還是此國（指本地），一切都可以，所以說『通允』，『允』就是允許的意思。疏中說：『原本如果被釋放，何必討論彼此呢？』三種佛奴，有的是花費佛寺的財物僱傭的，有的是別人施捨來侍奉佛的。盜用佛寺財物，兩者都有罪。這是根據主人來討論的，所以說『犯重』（犯重罪）。『大道人』（指比丘）即使已經受了具足戒，也必須回到奴隸的身份，所以說『非也』（不可以）。這是指永遠作為奴隸，或者在僱傭期限內的情況。否則就不在討論範圍之內。『官人』（指官員），戒律中因為度化波斯匿王（Prasenajit）的勇將出家，國王譏諷，所以制定了這條規定。疏中說：『指有勛位品級的在職文武百官。』『僧祇四句』可以理解。『名』是指才能和事業被當時的人所稱讚。『準下』（依據下面）就是依據《俱舍論》（Abhidharmakośa）中沒有的例子來判定常俗。因為戒律中有名籍的人也被禁止出家。『丈夫』，疏中說：『男子通稱為丈夫，丈是極形之量。孔子身高九尺多，也有身高一丈的人。』第一科的四句話，第一句是志向遠大，第二句是節操高尚，第三句是行為有始有終，第四句是內心沒有輕浮的舉動。如果違背這四點，即使是男子，也不是丈夫。『卓然』是指高高地站立。『風霜』比喻衰敗和危難等事情。『鏗』是堅定的意思，『達』是通達的意思。接下來引用的經文中，首先用年齡來篩選，然後用能力來篩選。下面列出所能做的事情，即十種苦事。『寒下六字』是第六種，蚊虻毒蟲是第七種，惡言苦事是第八種，持戒是第九種，一食是第十種。僧團中年老但能力不足的人也要篩選，所以知道出家是爲了專心修行，難道不應該思考這些嗎？五種疾病中，第一句『五種』，下面會自己列出。『狂』中只排除上品。『別明』中，疏中引用《善見律毗婆沙》（Samantapasadika），在隱蔽的地方增長。

【English Translation】 English version There are five types of slaves, according to the Ghî-lü (Vinaya, Buddhist precepts). The first three mainly belong to the master, while the latter two are weaker, so both parties have certain rights. The 'Tou Fa' (referring to being sold into slavery) mentioned here are mostly free people, and this situation is rare. The next section first points out the reality, and if according to the scriptures, it is clearly allowed (slaves to become monks). 'Lü Xia' (under the precepts) indicates that the precepts are lacking. The following two sentences are based on the scriptures to judge the precepts. The scriptures take into account both men and women in order to solve the previous problem, so it says 'and children'. Because in the previous Ghî-lü, there was no discussion about the release of three sons and five slaves, so it was limited to each other. Now, according to the scriptures, as long as they are released, regardless of kinship, whether it is 'other places' or 'this country' (referring to the local area), everything is possible, so it is said 'Tong Yun', 'Yun' means permission. The commentary says: 'If originally released, why discuss each other?' The three types of Buddha slaves, some are hired by spending the temple's property, and some are given by others to serve the Buddha. Stealing temple property, both are guilty. This is discussed according to the master, so it is said 'committing a serious crime'. 'Da Dao Ren' (referring to Bhikkhus) even if they have received the full precepts, they must return to the status of slaves, so it is said 'no' (not allowed). This refers to the situation of being a slave forever, or within the employment period. Otherwise, it is not within the scope of discussion. 'Guan Ren' (referring to officials), in the precepts, because of the conversion of King Prasenajit's brave general, the king ridiculed, so this rule was made. The commentary says: 'Refers to civil and military officials in office with meritorious ranks.' 'The four sentences of Sangha' can be understood. 'Name' refers to the talent and career praised by the people of the time. 'Zhun Xia' (according to the following) is to judge common customs based on examples not found in the Abhidharmakośa. Because people with registered names are also prohibited from becoming monks in the precepts. 'Zhang Fu', the commentary says: 'Men are generally called Zhang Fu, Zhang is the measure of the extreme form. Confucius was more than nine feet tall, and some people were one Zhang tall.' The four sentences in the first section, the first sentence is great ambition, the second sentence is noble integrity, the third sentence is that behavior has a beginning and an end, and the fourth sentence is that the heart has no frivolous actions. If these four points are violated, even if it is a man, he is not a Zhang Fu. 'Zhuo Ran' refers to standing tall. 'Wind and frost' is a metaphor for decline and difficult things. 'Keng' means firm, and 'Da' means thorough. In the scriptures quoted next, first screen by age, and then screen by ability. The following lists what can be done, that is, ten kinds of suffering. 'The six characters under Han' are the sixth type, mosquitoes and poisonous insects are the seventh type, bad words and suffering are the eighth type, keeping precepts is the ninth type, and eating once a day is the tenth type. People who are old but lack ability in the Sangha should also be screened, so we know that becoming a monk is to concentrate on cultivation, shouldn't we think about these? Among the five diseases, the first sentence 'five types', will be listed below. In 'madness', only the highest grade is excluded. In 'Bie Ming', the commentary quotes Samantapasadika, growing in a hidden place.

不得。不增得度與今不同。或是祖師改之從寬。或恐傳寫之誤。然下究病所起。意彰開得。下引果人釋成初義。疏云。由惑盡此生業終報。故總集受也。若下明受已病生因而引之。或可已受既共僧事。故知未受必不障戒。餘事中言所以者謂。受戒事重諸部制嚴所明。餘事重彰此意故也。初科五分反顯相識猶通暗受。續引燈照不容濫委。次科初引十誦。次第三問。次點本宗。無文有義。下勸準前事儀有序。今多不行頗違祖意。三中四分難緣開多人受。僧祇善見乃是常開。今時行事不須執難。八難余緣後篇委列。故略指之。僧祇中因波離有二沙彌。欲令並受白佛。因開文引佛答。一眾謂二師外兼余教證共十人也。並受字下彼云不得眾受。今此略之。若下遮非。彼云。二三人共一羯磨師。別和尚共一眾受不名受具足。比今所引少有不次。善見中不相禮者謂。不互禮應得對禮。正問中下明行事。文相詳委不更細釋。然于科段稍有次序。必在講師臨文點竄。須令新學明曉事儀。今時愚師凡見義章多饒唇舌。至於行事撥而不辨。便謂文寬無可尋究。及論附事一無所知。空負傳通全乖鈔旨。茍聽忠告宜須慎之。七科行事次第相由。初中申手內者亦約空露。高勝處者疏云。戒遮既凈堪為道器。緣成業具位登僧寶。豈卑下也(有云壇上非

【現代漢語翻譯】現代漢語譯本不得。不增『得度』（獲得解脫）與現在不同。或許是祖師修改使其從寬，或者恐怕是傳抄的錯誤。然而下文探究病癥產生的原因，意在彰顯開許。下文引用果位之人來解釋最初的含義。《事鈔》疏中說：『由於迷惑耗盡此生之業，最終受報，所以總集而受。』如果下文說明受戒后病癥產生的原因並加以引用，或許可以。已經接受戒律，共同參與僧團事務，因此知道未受戒必定會障礙受戒。其餘事情中說到『所以』，是因為受戒之事重大，各部律制嚴格，所闡明的內容也是如此。其餘事情是爲了彰顯這個意思。最初的部分用五種方式反過來顯明，即使是暗中接受戒律也仍然是相通的。接著引用燈來照亮，不允許隨意委託。接下來的部分首先引用《十誦律》，然後是三次提問，接著點明本宗，雖然沒有文字，但有其意義。下文勸告參照之前的事情，儀式有條不紊。現在很多地方都不實行，頗為違背祖師的意願。三中，《四分律》在困難的情況下開許多人受戒，《僧祇律》和《善見律》則是經常開許。現在行事不必過於執著于困難。八難和其他因緣在後面的篇章中詳細列出，所以這裡只是簡單地指出。《僧祇律》中，因為波離有兩個沙彌，想要讓他們一起受戒，稟告佛陀，因此開許。文中所引佛陀的回答是，一眾指兩位戒師外加其他教派的證明人，共十人。『並受』二字下，該律云：『不得眾受。』現在這裡省略了。如果下文遮止非法的行為，該律云：『兩三個人共用一個羯磨師，不同的和尚共用一個僧團受戒，不名為受具足戒。』與現在所引用的相比，少有不一致的地方。《善見律》中，不相禮是指不互相行禮，應該可以對禮。正問中，下文說明行事，文句詳細周全，不再細緻解釋。然而在科段上稍有次序，必須由講師在講解時加以點竄，務必使新學者明白事儀。現在愚笨的老師凡是見到義章，大多饒舌，至於行事則推脫而不分辨，便說文句寬泛，無法尋究，以及討論附帶的事情時一無所知，白白辜負了傳通，完全違背了鈔的旨意。如果聽從忠告，應該謹慎對待。七科行事次第相連。最初的部分，伸出手內也大約是空曠的地方。高勝之處，《事鈔》疏中說：『戒律清凈，堪為道器，因緣成就，業已具足，位列僧寶，豈能卑下呢？』（有人說壇上並非如此）

【English Translation】 English version It is not permissible. The 'attainment of liberation' (得度) is different from now. Perhaps the patriarchs modified it to be more lenient, or perhaps it is a mistake in transcription. However, the following text explores the cause of the illness, intending to highlight the permission. The following text quotes people of fruition to explain the initial meaning. The commentary in the Shichao says: 'Because delusion exhausts the karma of this life, and ultimately receives retribution, so it is received collectively.' If the following text explains the cause of the illness after receiving the precepts and quotes it, it may be possible. Having already received the precepts and participated in the Sangha affairs, therefore knowing that not receiving the precepts will definitely hinder the receiving of precepts. The reason for saying 'so' in the remaining matters is because the matter of receiving precepts is important, and the Vinaya of each school is strict, and what is explained is also the same. The remaining matters are to highlight this meaning. The initial part uses five methods to show the opposite, even if secretly receiving the precepts is still connected. Then use a lamp to illuminate, not allowing arbitrary delegation. The following part first quotes the 'Ten Recitation Vinaya' (十誦律), then three questions, and then points out the sect, although there is no text, it has its meaning. The following text advises to refer to previous matters, the rituals are orderly. Many places do not implement it now, which is quite contrary to the wishes of the patriarchs. Among the three, the 'Four-Part Vinaya' (四分律) permits many people to receive precepts in difficult situations, while the 'Sanghika Vinaya' (僧祇律) and the 'Samantapasadika' (善見律) often permit it. There is no need to be too attached to difficulties when acting now. The eight difficulties and other causes are detailed in the following chapters, so they are simply pointed out here. In the 'Sanghika Vinaya' (僧祇律), because Polli had two novices who wanted to receive precepts together, he reported to the Buddha, so he permitted it. The Buddha's answer quoted in the text is that one assembly refers to two precept masters plus other sectarian witnesses, a total of ten people. Under the words 'receiving together' (並受), the Vinaya says: 'It is not allowed to receive in assembly.' Now this is omitted here. If the following text prohibits illegal behavior, the Vinaya says: 'Two or three people share one Karma master, and different abbots share one Sangha to receive precepts, which is not called receiving full precepts.' Compared with what is quoted now, there are few inconsistencies. In the 'Samantapasadika' (善見律), not bowing to each other means not bowing to each other, and it should be possible to bow to each other. In the main question, the following text explains the behavior, the sentences are detailed and complete, and will not be explained in detail. However, there is a slight order in the sections, which must be punctuated by the lecturer when explaining, so that new learners must understand the rituals. Now foolish teachers mostly talk a lot when they see the meaning chapter, but they shirk and do not distinguish the behavior, and say that the sentences are broad and cannot be explored, and they know nothing when discussing incidental matters, and they have failed to communicate and completely violated the purpose of the notes. If you listen to the advice, you should be cautious. The seven sections of behavior are connected in order. In the initial part, extending the hand inside is also about the open space. The high and victorious place, the commentary in the Shichao says: 'The precepts are pure, can be a vessel of the Tao, the causes and conditions are fulfilled, the karma is complete, and the position is in the Sangha treasure, how can it be humble?' (Some say it is not so on the altar)

也)。二中疏云。衣缽名字泛顯之詞以通言路耳。陶化也。前下示衣。若下定加持前後。諸部通指二律。並在受前。此處即依五分。在眾謂壇上。即出僧祇。或下示古所傳。乃在受后。隨兩存者此猶未決。若準業疏定依五分。彼云。豈同古人雷同受后。今時別立持衣阇梨。余處前受。理雖無爽然非祖意。並下示缽。三中不實謂帶難。實即清凈浪虛也。下引律示舉聖況凡勉令實語。然遮亦通得。此據重者為言。四中第五黃門注云依名示者。必須如前細述其相令彼解知。今時諸師依本誦云。黃門有五種。所謂生犍妒變半。若作此示受者聞之何由可曉。如前文云。終為非問即此類也。五中前云十六遮。今合衣缽父母五病。故為十也。兩問字誰。準疏並改云名。以此方道俗名字別故。父母中注隨有者準須先問有無。答言有者方問聽否。痟即瘦病。六中初讚許。如下勸憶。七中坐具肩上準感通傳。乃是前制。今須在臂。通請者謂問僧可不。五分種種隨緣者。謂指諭安慰等彼云。應慰勞言汝莫恐懼。須臾持汝著高勝處。若先不相識不應雲霧暗黑時受(並如上引)。教師因教著衣時密視等如此所引。又云。應問汝三衣何者是僧伽梨。何者是優多羅。何者是安陀會。彼若不知應語云此是等。又云。應與受三衣缽。或下前雖兩存意在五分

【現代漢語翻譯】現代漢語譯本二中疏解釋說，『衣缽』這個名稱只是爲了方便說法，讓大家都能理解。『陶化』是指教化。前面已經展示了『衣』，如果確定要加持前後，那麼各部律典都普遍指的是二部律，並且都是在受戒之前。這裡是依據《五分律》。『在眾』指的是在戒壇上，出自《僧祇律》。或者下面展示的是古代流傳下來的，乃是在受戒之後。『隨兩存者此猶未決』，這個還沒有定論。如果按照《業疏》的說法，應該依據《五分律》。《業疏》說：『難道要像古人一樣，受戒之後才雷同地做這些事嗎？現在另外設立持衣阇梨，在其他地方先受。』道理上雖然沒有錯，但並非祖師的本意。下面展示的是『缽』。『三中不實』指的是帶著困難，『實』指的是清凈，不要虛假。下面引用律典來展示聖人的情況，勉勵大家說實話。然而，遮止也是可以通融的，這裡是就嚴重的情況來說的。四中，第五『黃門』的註釋說，按照名稱來展示，必須像前面那樣詳細地描述它的相狀，讓對方瞭解。現在有些法師按照經本唸誦說：『黃門有五種，所謂生、犍、妒、變、半。』如果這樣展示，受戒的人聽了怎麼能明白呢？就像前面說的，最終會變成非問，就是這種情況。五中，前面說了十六種遮止，現在加上衣缽、父母、五種疾病，所以是十種。『兩問字誰』，按照疏文，應該改為『名』，因為此地的道俗名字不同。父母中，註釋說，要根據實際情況先問有沒有，回答說有，才能問是否允許。『痟』指的是瘦病。六中，先讚許，下面勸誡憶念。七中，坐具在肩膀上，按照《感通傳》的說法，那是以前的規定，現在應該在手臂上。『通請者謂問僧可不』，普遍地請求，指的是詢問僧眾是否可以。『五分種種隨緣者』，指的是指教、安慰等等。《五分律》說：『應該安慰他說，你不要恐懼，一會兒把你放在高勝的地方。』如果事先不認識，不應該在霧氣黑暗的時候受戒（都如上面所引）。教師因為教導穿衣的時候偷偷地看等等，就像上面所引用的。又說：『應該問你三衣哪件是僧伽梨，哪件是優多羅，哪件是安陀會。』如果他不知道，應該告訴他說這是等等。又說：『應該給予三衣缽。』或者下面說，前面雖然兩種說法都保留，但意思是在《五分律》。 English version The commentary in the second part explains that the term 'robe and bowl' is a general term used for the sake of communication, so that everyone can understand. 'Tao Hua' refers to edification. The 'robe' has already been shown earlier. If it is determined to bless before and after, then all the Vinaya texts universally refer to the two Vinayas, and they are all before receiving the precepts. Here, it is based on the Five-Part Vinaya (Pañcavargika-vinaya). 'In the assembly' refers to being on the ordination platform, which comes from the Mahāsaṃghika Vinaya. Or what is shown below is what has been passed down from ancient times, which is after receiving the precepts. 'Those who keep both are still undecided,' this has not yet been concluded. If according to the Karma Treatise (Karma Vibhaṅga), it should be based on the Five-Part Vinaya. The Karma Treatise says: 'How can it be the same as the ancients, who did these things in the same way after receiving the precepts? Now, a robe-holding ācārya is established separately, and it is received first in other places.' Although there is nothing wrong in principle, it is not the original intention of the patriarch. Below is a display of the 'bowl'. 'Unreal in the three' refers to carrying difficulties, 'real' refers to purity, do not be false. Below, the Vinaya is quoted to show the situation of the saints, encouraging everyone to tell the truth. However, prohibition can also be accommodated, here it is in terms of serious situations. In the fourth part, the commentary on the fifth 'eunuch' says that according to the name, it must be shown as described in detail before, so that the other party can understand. Now some Dharma masters recite according to the scripture, saying: 'There are five kinds of eunuchs, namely, born, castrated, jealous, transformed, and half.' If this is shown, how can the recipient understand when he hears it? Just like what was said before, it will eventually become a non-question, which is this kind of situation. In the fifth part, it was said before that there are sixteen prohibitions, now adding the robe and bowl, parents, and five diseases, so there are ten kinds. 'Two questions, who is the word', according to the commentary, it should be changed to 'name', because the names of the Taoists and laity in this place are different. Among the parents, the commentary says that according to the actual situation, first ask if there are any, and if the answer is yes, then ask if it is allowed. 'Śo' refers to wasting disease. In the sixth part, first praise and allow, and then exhort to remember. In the seventh part, the sitting cloth is on the shoulder, according to the Gantong Biography, that was the previous regulation, now it should be on the arm. 'Universal request means asking the Sangha if it is possible', universally requesting, refers to asking the Sangha if it is possible. 'The Five-Part Vinaya varies according to circumstances', refers to instruction, comfort, etc. The Five-Part Vinaya says: 'You should comfort him and say, do not be afraid, I will put you in a high and victorious place in a moment.' If you do not know each other beforehand, you should not receive the precepts in foggy and dark times (all as quoted above). The teacher secretly looks when teaching to wear clothes, etc., just like the above quoted. It also says: 'You should ask which of your three robes is the saṃghāṭī, which is the uttarāsaṅga, and which is the antarvāsa.' If he does not know, he should tell him that this is etc. It also says: 'The three robes and bowl should be given.' Or below it says, although the two statements are retained before, the meaning is in the Five-Part Vinaya.

【English Translation】 Modern Chinese version The commentary in the second part explains that the term 'robe and bowl' is a general term used for the sake of communication, so that everyone can understand. 'Tao Hua' refers to edification. The 'robe' has already been shown earlier. If it is determined to bless before and after, then all the Vinaya texts universally refer to the two Vinayas, and they are all before receiving the precepts. Here, it is based on the Five-Part Vinaya (Pañcavargika-vinaya). 'In the assembly' refers to being on the ordination platform, which comes from the Mahāsaṃghika Vinaya. Or what is shown below is what has been passed down from ancient times, which is after receiving the precepts. 'Those who keep both are still undecided,' this has not yet been concluded. If according to the Karma Treatise (Karma Vibhaṅga), it should be based on the Five-Part Vinaya. The Karma Treatise says: 'How can it be the same as the ancients, who did these things in the same way after receiving the precepts? Now, a robe-holding ācārya is established separately, and it is received first in other places.' Although there is nothing wrong in principle, it is not the original intention of the patriarch. Below is a display of the 'bowl'. 'Unreal in the three' refers to carrying difficulties, 'real' refers to purity, do not be false. Below, the Vinaya is quoted to show the situation of the saints, encouraging everyone to tell the truth. However, prohibition can also be accommodated, here it is in terms of serious situations. In the fourth part, the commentary on the fifth 'eunuch' says that according to the name, it must be shown as described in detail before, so that the other party can understand. Now some Dharma masters recite according to the scripture, saying: 'There are five kinds of eunuchs, namely, born, castrated, jealous, transformed, and half.' If this is shown, how can the recipient understand when he hears it? Just like what was said before, it will eventually become a non-question, which is this kind of situation. In the fifth part, it was said before that there are sixteen prohibitions, now adding the robe and bowl, parents, and five diseases, so there are ten kinds. 'Two questions, who is the word', according to the commentary, it should be changed to 'name', because the names of the Taoists and laity in this place are different. Among the parents, the commentary says that according to the actual situation, first ask if there are any, and if the answer is yes, then ask if it is allowed. 'Śo' refers to wasting disease. In the sixth part, first praise and allow, and then exhort to remember. In the seventh part, the sitting cloth is on the shoulder, according to the Gantong Biography, that was the previous regulation, now it should be on the arm. 'Universal request means asking the Sangha if it is possible', universally requesting, refers to asking the Sangha if it is possible. 'The Five-Part Vinaya varies according to circumstances', refers to instruction, comfort, etc. The Five-Part Vinaya says: 'You should comfort him and say, do not be afraid, I will put you in a high and victorious place in a moment.' If you do not know each other beforehand, you should not receive the precepts in foggy and dark times (all as quoted above). The teacher secretly looks when teaching to wear clothes, etc., just like the above quoted. It also says: 'You should ask which of your three robes is the saṃghāṭī, which is the uttarāsaṅga, and which is the antarvāsa.' If he does not know, he should tell him that this is etc. It also says: 'The three robes and bowl should be given.' Or below it says, although the two statements are retained before, the meaning is in the Five-Part Vinaya.

。故重舉之。七明白召。初中前示威儀。言如常者同前出衆禮僧致敬等。此一單白唯須立秉。疏云。諸羯磨法威儀必同。此既坐立極成乖別。由本僧差往外為問事須酬對。坐和失相如立說戒。俱是為僧。意可見。也(今行別答先坐和已後起作白深乖儀相如前所斥)。當下次秉法。次文初呼入眾。覆露兩制並不離僧。彼下教致敬。八正乞戒。初科為將衣者疏云。乍入僧中威儀未涉。且為代檐示其方便也。次文初嘆法勝。意在生忻。故下次明難得以令自慶。上二句對余趣簡人。下二句就人簡凈。當下勸用心。隨時作者示不盡也。律論廣者如前教發戒中所引是也。但下示教意。縱能自誦亦須從教。由佛制故。乞詞為四。初告僧正意。二前牒初緣云從和尚也。三后牒今意云從僧受。重牒和尚者表戒法從僧行隨師也(此二句依疏釋)。四祈請慈濟。律本作愿僧慈愍故拔濟我。羯磨亦然。疑是寫倒。注令復坐者教授受差所任事畢。九白和對揀中初問答中二意。初約前差答。又下次約非眾答。次問可解。私謂。各專一法故互有無耳。下指義鈔準彼續難云。若爾結集法藏亦在眾作何以白差。答結集為僧不為別人。若不差不知誰問誰答。故須差問答人定方得結集。其羯磨師為別人受戒兼請師已定。義須在眾是故不差。十正問初科中前明示

衣。律中屏問則有對問則無。今用世傳非出律本故示令知。應下正勸。引僧祇文令知虛誑尚不免罪云何感戒。魔王居欲天。梵眾居色界。沙門通收凡聖。婆羅門即凈行居士。上云諸天魔梵等。即別舉天人之勝者。下云諸天世人通餘一切。如來是立戒本。師眾僧即發戒正緣。疏云。以戒法所通下被上達非緣。而受體是乖儀欺妄之深乃通遍也。問遮難中直依律。列少有加減。及至臨事宜準前法。所以爾者欲顯前問是今潤色。或可受者已知。止須直示故不加也。第二正受敘由中。言正須者顯前發戒且令預習。未是正用今將納法。縱令已解更須委曲選擇要語激動蒙心。戒師當此不可率易。策導開解。納法之本。故云正宗。不下遮濫枉猶虛也。今下標。示境心中初明許可。但下勸發。初二句指法體。上句標嘆。下句示量。具足律儀對五八十故云深也。聖道基本對世十善故云上也。當下正示發心。同前取解。開懷中初教運想。五蘊色心宿因所感故。云報得法既周廣劣報不容。必須運動方堪領納。故云應發心等。虛空無邊。身量亦等。心法相稱攬法歸心還依報得。但法非心色非異非同。猶如結界無作依地。不與地連非不相及故也。故下引示未詳何論。汝當下示知作法。白中初科。佈施戒者以法濟也。同心秉者勸正意也。下令顧望制檢

【現代漢語翻譯】現代漢語譯本關於『衣』的問題。《律》中，屏處提問則有回答，當衆提問則沒有。現在使用的是世俗流傳的版本，並非出自《律》的原本，所以告知大家。下面應該正式勸告。引用《僧祇律》的文字，讓大家知道虛假欺騙尚且不能免罪，更何況是感受戒律呢？魔王居住在欲界天，梵眾居住在**。沙門普遍包括凡人和聖人，婆羅門則是指行為清凈的在家居士。上面說的諸天、魔、梵等，是特別舉出天人中殊勝者。下面說的諸天世人，則包括其餘一切。如來是建立戒律的根本，戒師、大眾、僧侶是引發戒律的正當因緣。疏中說：『因為戒法所通達的是下被上達，並非因緣。』而接受戒體是違背儀軌，欺騙矇蔽之深，乃是普遍存在的。問：遮難中直接依據《律》，列出少量增減，等到臨事時應該按照之前的方法。之所以這樣，是爲了顯示之前的提問是現在潤色的，或許受戒者已經知道，只需要直接指示，所以不再增加。第二，正式受戒敘述緣由中，說『正須』，是顯示之前發起戒律只是讓大家預先學習，還不是正式使用，現在將要接受戒法。即使已經理解，更需要詳細選擇重要的話語來觸動矇昧的心。戒師在此不可草率，要引導開解，這是接受戒法的根本，所以說是『正宗』。下面不遮止濫用，枉，就是虛假的意思。現在標出，顯示境心中首先表明許可，然後在下面勸發。開始的兩句指法體，上一句是標明讚歎，下一句是顯示程度。具足律儀是針對五戒、八戒、十戒而言，所以說是『深』。聖道基本是針對世間的十善而言，所以說是『上』。下面正式指示發心，和之前一樣取得理解。打開心懷中，首先教導如何運想。五蘊色心是宿世因緣所感，所以說是『報得法』，既然已經周遍廣大，低劣的果報就不能容納，必須運動心念才能堪能領納，所以說『應發心』等。虛空沒有邊際，身量也與之相等。心法相稱，將法攬入心中，還是依據報得。但法不是心，色不是異也不是同，猶如結界，無作依附於土地，不與土地相連，也不是不相關聯。所以在下面引用指示，但不知道是哪部論。你下面指示知道作法。白文中，首先分科。佈施戒，是用法來救濟。同心秉持，是勸勉端正心意。下面命令顧望，制約檢查

【English Translation】 English version Regarding the issue of 'robes'. In the Vinaya (discipline), questions asked in private are answered, but questions asked in public are not. The current version in use is a popular one, not from the original Vinaya, so I am informing everyone. Next, there should be a formal exhortation. Quoting the text of the Saṃghika Vinaya, let everyone know that even false deception cannot avoid punishment, let alone receiving precepts? The Māra (demon) resides in the desire realm heaven, the Brahma assembly resides in **. The Śrāmaṇa (ascetic) universally includes both ordinary and holy beings, while the Brahmin refers to pure-conduct lay practitioners. The above-mentioned devas (gods), Māras, Brahmas, etc., are specifically singled out as the most excellent among devas and humans. The below-mentioned devas and people include all others. The Tathāgata (Thus Come One) is the foundation for establishing the precepts, and the precept master, the assembly, and the Saṃgha (community) are the proper conditions for initiating the precepts. The commentary states: 'Because the precepts that are transmitted are from below to above, not conditions.' And receiving the precept body is a violation of the ritual, and the depth of deception and concealment is pervasive. Question: In the obstructions, directly rely on the Vinaya, listing a few additions and subtractions, and when the time comes, it should be done according to the previous method. The reason for this is to show that the previous questions have been embellished, or perhaps the receiver already knows, and only needs direct instruction, so no additions are made. Second, in the formal precept-receiving narrative, saying 'must', shows that the previous initiation of precepts was only for preliminary learning, not for formal use, and now the Dharma (law) will be received. Even if it is already understood, it is necessary to carefully select important words to touch the ignorant mind. The precept master should not be careless here, but should guide and enlighten, which is the foundation of receiving the Dharma, so it is called 'orthodox'. Below, do not prevent abuse, 'wrong' means false. Now mark it out, showing that the mind of the realm first indicates permission, and then exhorts below. The first two sentences refer to the Dharma body, the previous sentence is to mark praise, and the next sentence is to show the degree. The complete precepts are for the five, eight, and ten precepts, so it is said to be 'deep'. The basic of the holy path is for the ten good deeds of the world, so it is said to be 'high'. Below, formally instruct the mind of initiation, and obtain understanding as before. In opening the heart, first teach how to visualize. The five aggregates of form and mind are felt by past causes, so it is said to be 'retributive Dharma', since it is already pervasive and vast, inferior retribution cannot be accommodated, and the mind must be moved to be able to receive it, so it is said 'should initiate the mind', etc. The void is boundless, and the body is equal to it. The mind and Dharma are commensurate, and the Dharma is brought into the heart, still based on retribution. But the Dharma is not the mind, and form is neither different nor the same, like the boundary, non-action depends on the land, it is not connected to the land, nor is it unrelated. So below, the instructions are quoted, but it is not known which treatise it is. You below instruct to know the practice. In the white text, first divide the sections. The precept of giving is to save with the Dharma. Holding the same mind is to encourage the correct intention. Below, order to look around, restrict and check.

校也。正作中問成不為二。初總示問答。十誦下引本制緣。初示緣起即六群也。佛下判非。當下示制有四。初制妄緣。余即是異覺謂初起。思惟即籌慮。應下二制慢法。當下三制間斷。應分下四制昧暗。不說得罪此局不答為言。準羯磨云有違結罪。則通前四隨違並吉。豈唯受戒余法皆然。但由事重寄受以明。故知。秉結必遵四制。若不爾者何名作業。豈能辦事。法雖秘勝全假人弘。加被功成全由念力。心強境勝授受無虛。律擇堪能信非徒設。凡居師列可不慎耶。初羯磨中初文動彼法者。以前白告情令眾知委。此正量處舉發前法。初則鼓令動轉。次則舉集在空。后則注入身心。領納究竟三法次第各有所主。由心業力不思議。故隨所施為無非成遂。三番羯磨並先策進受者。白告眾僧然後乘唱。尋文可見。沈舉沈謂昏冥。舉即輕掉。第三羯磨重提心量益令勇進。救生護法括束上品。盡此二句時逼心切。不宜枝蔓。囑令直依意在於此。加法竟時剎那思滿戒業成就。此處合辨無作體相。然是眾行正出受儀。識體攝修宗歸中卷。廣文如后故此不論。三明教示時節中初科。隨竟記時者此間不行影法。多用俗中年月日時。每一時中分上中下以定前後。四分中初引制緣。不及后安居者謂。五月十七已后受者。應下示量法。計尺寸者若食前

【現代漢語翻譯】現代漢語譯本校對。正確的方法是在中間提問，而不是分成兩部分。首先總的展示問答。在《十誦律》的下面引用了根本的制度和緣起。最初展示緣起，也就是六群比丘。佛陀在下面判斷說不是。在下面展示了制定戒律的四個方面。首先是制定虛妄的因緣。其餘的就是不同的覺悟，也就是最初的生起。思惟就是籌劃考慮。應該……下面是制定傲慢的法。在下面第三個是制定間斷。應該分……下面第四個是制定昧暗。不說得罪，這裡侷限於不回答為言語上的得罪。按照羯磨法的說法，有違犯就會結罪。那麼通前面的四種，隨著違犯都會有罪過。難道僅僅是受戒這樣，其餘的法也是這樣。只是因為事情重大，寄託在受戒上來闡明。所以要知道，秉持和總結必須遵循這四個方面。如果不是這樣，那怎麼能叫做作業呢？怎麼能成辦事呢？佛法雖然秘密殊勝，完全依靠人來弘揚。加持的功德成就，完全依靠念力。心力強大，境界殊勝，授受就沒有虛假。律師選擇堪能的人，相信不是徒勞設定的。凡是位居師位的，可以不謹慎嗎？最初的羯磨中，最初的文句是『動彼法者』，因為之前的白告是把情況告訴大家，讓大家知道詳情。這裡是正式衡量的地方，舉發之前的法。最初是敲鼓令其動轉，其次是舉集在空中，最後是注入身心。領納究竟，三種法的次第各有其所主。由於心業力的不可思議，所以隨著所施為，沒有不成就的。三番羯磨都先策進受者，白告眾僧，然後乘唱。尋文就可以看到。沈舉沈謂昏冥，舉就是輕掉。第三羯磨重提心量，更加使之勇猛精進。救生護法，括束上品。盡此二句時逼心切，不宜枝蔓。囑令直依意在於此。加法完畢時，剎那思滿，戒業成就。此處應該辨別無作的體相。然而這是眾行的正出受儀。識體攝修宗歸中卷。廣文在後面，所以這裡不論。三明教示時節中，最初的科目。隨著完畢記錄時間，這裡不行影法。多用俗中的年月日時。每一時間中分上中下，來確定前後。四分中，最初引用制定戒律的因緣。不及后安居者，說的是五月十七日以後受戒的人。應該……下面展示衡量的方法。計算尺寸，如果是食前。

【English Translation】 English version 'Correction.' The correct way is to ask in the middle, not to divide into two parts. First, a general presentation of questions and answers. Below, the 'Ten Recitation Vinaya' quotes the fundamental system and causes. Initially, it shows the causes, which are the six groups of monks. The Buddha judges below that it is not. Below, it shows the four aspects of establishing precepts. First, it is to establish false causes. The rest are different awakenings, which are the initial arising. 'Thinking' means planning and considering. 'Should...' Below is to establish the arrogant Dharma. Below, the third is to establish interruption. 'Should divide...' Below, the fourth is to establish obscurity. 'Not speaking is an offense,' here it is limited to not answering as a verbal offense. According to the Karma Dharma, violating it will result in an offense. Then, all four of the preceding ones, along with the violations, will be offenses. Is it only like this for receiving precepts, and the rest of the Dharma is also like this? It is only because the matter is important that it is entrusted to receiving precepts to clarify. So, it should be known that upholding and summarizing must follow these four aspects. If it is not like this, then how can it be called work? How can it be accomplished? Although the Buddha Dharma is secret and supreme, it completely relies on people to propagate it. The merit of blessing is accomplished completely by the power of mindfulness. If the mind power is strong and the realm is supreme, then the giving and receiving will not be false. The lawyer chooses capable people, believing that it is not a futile setting. Can those who are in the position of teacher not be cautious? In the initial Karma, the initial sentence is 'moving that Dharma,' because the previous announcement is to tell everyone the situation so that everyone knows the details. This is the place for formal measurement, raising the previous Dharma. Initially, it is to strike the drum to make it move, secondly, it is to gather it in the air, and finally, it is to inject it into the mind and body. Comprehending the ultimate, the order of the three Dharmas each has its own master. Due to the inconceivable power of the mind's karma, therefore, along with what is done, there is nothing that is not accomplished. The three Karma all first encourage the receiver, announce to the Sangha, and then ride and chant. It can be seen by searching the text. 'Sinking and lifting' means darkness, and lifting means lightness. The third Karma re-emphasizes the mind's capacity, making it more courageous and diligent. Saving lives and protecting the Dharma, encompassing the best. When these two sentences are exhausted, time is pressing and it is not appropriate to be rambling. Instructing to directly rely on the intention is here. When the addition of the Dharma is completed, in an instant, the thought is full and the precept karma is accomplished. Here, the form and appearance of non-action should be distinguished. However, this is the correct ceremony for receiving the precepts of the multitude. The consciousness body encompasses the cultivation and the sect returns to the middle volume. The extensive text is in the back, so it is not discussed here. In the third clarification of the teaching time, the initial subject. With the completion of recording the time, the shadow method is not practiced here. The year, month, and day in the secular world are mostly used. Each time is divided into upper, middle, and lower to determine the order. In the four divisions, the initial citation of the causes for establishing the precepts. Those who do not reach the later Anju refer to those who receive the precepts after May 17th. 'Should...' Below shows the method of measurement. Calculating the size, if it is before the meal.

受影長為上影短為下。食后反之。善見中謂。令一人立於日中。齊頭影處以腳相接。或約全腳半腳及指。隨計多少以分上下。食前食后同上分之。眾數多少即指受人。而語通上下。若連上釋即謂。示時定眾不亂。若貫下釋即謂。受已同聽說相。次安置中初示坐處。在僧下者壇場界廣準此可知。今時壇窄故出界外。乃下明說相。不必戒師者此示古非。疏云。有人行事十人登壇。隨人說相一一誡語。今解。羯磨加法隨緣至三。示相誨約任時前後。不專局也。釋疑中前約通答。後人受時直爾作法。故須此問。別答不須。準此通答止被現僧。必有外來更須別問。說相中初科。為緣起者律因比丘受具已與本二行不凈行。諸比丘呵擯彼云。何不先語我耶。白佛因製爲說四夷。十誦僧祇更說僧殘。是戒分故。次科為二初敘勸。然後下正說初中二節。前勸護本體初舉受隨相須勸。但下次舉四難勸。故下三舉上根勸。經論如此者如標宗所引勸持等文。必須下勸修三學。會正即三乘聖道。已外雜學者謂世俗典籍醫卜伎藝皆非本業。故知。出家專崇道行。道行雖多不出三學。如沙彌篇廣示學本。宜須隱括取悟於心。下引律文證。須當學至聖乃已。故云長益沙門果也。正說中但云說相必兼四依。言依文者即指律本。但文相具委。人多誦之故略不

【現代漢語翻譯】現代漢語譯本受影長為上，影短為下。飯後反過來。善見律毗婆沙中說：『讓人站在陽光下，用腳相接對齊頭影的位置。或者大概量一下整個腳、半個腳或者手指的長度，根據計算出的多少來區分上下。飯前飯後都按照上述方法區分。人數的多少就是指接受教誡的人，並且可以上下通用。』如果連線上面的解釋，就是說：『顯示時間，確定人數，不會混亂。』如果貫穿下面的解釋，就是說：『受戒后，一同聽聞教誡。』接下來是安置位置，首先指示座位。在僧團下方的，壇場的邊界有多廣，可以依此推知。現在壇場狹窄，所以超出邊界之外。下面明確說明相狀，不必由戒師來說明，這是說明古代的做法不對。疏中說：『有人舉行儀式，十人登上戒壇，隨著不同的人說明相狀，一一告誡。』現在解釋為：羯磨的加法，隨著因緣可以到三次。指示相狀，告誡約束，可以根據情況前後調整，不侷限於特定的形式。釋疑中，前面是通用的回答，後面的人受戒時直接按照儀軌進行，所以需要這樣提問。單獨回答則不需要。按照這個通用的回答，只針對現有的僧人。如果一定有外來的人，還需要另外提問。說明相狀中，第一部分，說明緣起，是因為律中記載，有比丘受具足戒后，與原來的二行不清凈的行為。眾比丘呵斥他，他說：『為什麼不事先告訴我呢？』佛因此制定了要說明四夷。十誦律和僧祇律還說了僧殘。這是戒律的組成部分。第二部分分為兩部分，首先是勸誡，然後是正式說明。勸誡部分分為三個小節。首先勸誡守護本體，首先舉出受戒后隨順相狀需要勸誡。但是接下來舉出四難進行勸誡，所以接下來第三個舉出上根進行勸誡。經論就是這樣，比如標宗所引用的勸持等文。必須接下來勸修三學，會正就是三乘聖道。已外雜學者，指的是世俗的典籍、醫卜伎藝，都不是本業。因此可知，出家應該專心崇尚道行。道行雖然很多，但不超出三學。如沙彌篇廣泛地指示了學習的根本，應該隱括領會，在心中有所領悟。下面引用律文來證明，必須學習直到證得聖果為止。所以說增長沙門的果位。正式說明中，只說說明相狀，必定包含四依。說到『依文』，就是指律本。只是因為文相完備詳細，人們大多背誦，所以省略不寫。

【English Translation】 English version The longer shadow is above, the shorter shadow is below. Reverse it after the meal. The Shan Jian Lu Piposha (Commentary on the Vinaya-pitaka) says: 'Let a person stand in the sun, and use the feet to connect and align with the shadow of the head. Or roughly measure the length of the entire foot, half a foot, or a finger, and divide the upper and lower parts according to the calculated amount. Divide it in the same way before and after the meal. The number of people refers to the people receiving the precepts, and the language can be used both above and below.' If connecting the above explanation, it means: 'Show the time, determine the number of people, and there will be no confusion.' If connecting the following explanation, it means: 'After receiving the precepts, listen to the teachings together.' Next is the placement of the seat, first indicating the seat. Those below the Sangha, the extent of the altar can be inferred from this. Now the altar is narrow, so it is outside the boundary. The following clearly explains the characteristics, which do not need to be explained by the precept master, which shows that the ancient practice was incorrect. The commentary says: 'Someone holds a ceremony, and ten people ascend the altar, explaining the characteristics according to different people, and giving warnings one by one.' Now it is explained as: The addition of karma (action, deed), depending on the circumstances, can be up to three times. Indicating the characteristics and admonishing the constraints can be adjusted before and after according to the situation, and are not limited to specific forms. In the explanation of doubts, the previous one is a general answer, and the people who receive the precepts later directly follow the ritual, so this question is needed. A separate answer is not needed. According to this general answer, it only applies to the existing Sangha. If there must be outsiders, you need to ask separately. In the explanation of the characteristics, the first part explains the origin, because it is recorded in the Vinaya (monastic rules) that after a bhikshu (monk) receives the full precepts, he engages in impure conduct with the original two practices. The bhikshus (monks) scolded him, and he said: 'Why didn't you tell me in advance?' Therefore, the Buddha stipulated that the four Iyi (non-believers) should be explained. The Shi Song Lu (Ten Recitation Vinaya) and Sengqi Lu (Mahasamghika Vinaya) also mentioned Sangha-disesa (formal meeting of the Sangha). This is a component of the precepts. The second part is divided into two parts, first admonishing, and then formally explaining. The admonishing part is divided into three sections. First, admonish to protect the essence, first citing that following the characteristics after receiving the precepts requires admonishment. However, the next one cites the four difficulties for admonishment, so the next third one cites the superior root for admonishment. The sutras (discourses) and shastras (treatises) are like this, such as the texts of encouragement and maintenance cited in Biao Zong (manifesting the principle). It is necessary to then encourage the cultivation of the three learnings, and Hui Zheng (meeting the right) is the Triyana (three vehicles) of the holy path. Yi Wai Za Xue Zhe (outside miscellaneous scholars) refers to secular books, medicine, divination, and arts, which are not the main occupation. Therefore, it can be known that leaving home should be dedicated to pursuing the path. Although there are many paths, they do not exceed the three learnings. As the Sramanera (novice monk) chapter extensively indicates the root of learning, it should be summarized and understood, and realized in the heart. The following quotes the Vinaya (monastic rules) to prove that one must learn until one attains the holy fruit. Therefore, it is said that it increases the fruit of the sramana (ascetic). In the formal explanation, only explaining the characteristics must include the four reliances. When it comes to 'relying on the text', it refers to the Vinaya (monastic rules). It is just because the text is complete and detailed, and most people recite it, so it is omitted.

出。然今備載隨機羯磨。須者尋誦此更不引。寫之甚易不欲兩繁。既說相已次說四依。受凈中初明受衣等者此猶同古。戒壇經云。諸部並在問難前。今時在受戒后。無文所出不足行用。又疏云。安有受後方事持衣。相越常模故乖正教。若下明教凈施。已未兩相尋文可委。法附中既受具戒即須六念。憶戒緣身師當先授。因附此篇。牒章中註明所出。若準四分衣食起觀。俯仰威儀常爾。一心念除諸蓋。此據通相觀行尤難。今此僧祇別指六緣制令系意。近而可別簡而易成。故引彼文通成今用。初念中前示念法。此下顯意有二。上約憶戒下據異俗。謂月分黑白非俗法故。示別緣中初引。示細詳教意。若唯對俗事非正要。縱不能答亦無大損。故知。托彼為緣終歸繫念。準下教隨方對俗。通相謂不言黑白。允猶順也。第二念不受請中。準注羯磨我今字誤。合作我常。三並言常方異受請。世多念云食僧常食。此局不受請者安得濫用。又言有請不背。意謂無請則食僧食。有請則赴他請。兩期言之。若此濫通。何名克念。妄情憶度全乖律檢。故須清晨念定。不容后改。亦有念已復從他請。貪情恣任無由約也。受請中初科準羯磨云。謂不常定者(有作若無請者)。有請中不背可解。開背有二初有緣。背法注列三緣。即展轉食戒開通文也。羯

【現代漢語翻譯】現代漢語譯本出。現在將隨機羯磨全部收錄，需要的人可以自行查閱，這裡不再贅述。抄寫非常容易，不想過於繁瑣。說完戒相，接下來講四依。受凈中，一開始說明受衣等，這和古代一樣。《戒壇經》說，各部都在問難之前，現在放在受戒之後，沒有經典依據，不足以採用。疏文中又說，哪有受戒之後才開始持衣的？這違背了常規，不符合正教。如果下面說明教凈施，前後兩段文字可以仔細研讀。法附中，受了具足戒后，必須修習六念。憶戒、緣身，應由戒師先教導。因此附在此篇中。牒章中註明了出處。如果按照《四分律》，衣食起觀，舉手投足都要一心念除諸蓋。這是通相觀行，尤其困難。現在《僧祇律》特別指出六緣，要求繫念。這樣容易區分，也容易完成。所以引用彼文來成就現在的用法。初念中，前面展示了念法，下面顯明意義，有兩層含義。上面是關於憶戒，下面是關於不同習俗。所謂月份的黑白，不是世俗的習俗。在展示不同因緣中，首先引用，詳細說明教義。如果只是應對世俗之事，並非正要。即使不能回答，也沒有大的損害。所以知道，依託那些為因緣，最終歸於繫念。按照下面的教導，隨方應對世俗。通相是指不言黑白。允，是順從的意思。第二念，不受請中，按照註釋，羯磨中的『我今』二字是錯誤的，應該寫作『我常』。三並言常方異受請。世人多念『食僧常食』，這侷限於不受請的人，怎麼能濫用呢？又說『有請不背』，意思是說沒有邀請就吃僧眾的食物，有邀請就赴他人的邀請，這是兩種情況。如果這樣濫用，怎麼能叫克念呢？妄加揣測，完全違背了律制。所以必須清晨念定，不允許之後更改。也有唸完之後又接受他人邀請的，貪圖享樂，無法約束。受請中，第一科按照羯磨的說法，是指不常定者（有的寫作『若無請者』）。有請中，不背可以理解。開背有兩種情況，第一種是有因緣。背法注列出了三種因緣，就是展轉食戒開通文。 English version Out. Now, all the random Karma are fully recorded. Those who need it can consult it themselves, and I will not repeat it here. Copying is very easy, and I don't want to be too cumbersome. After talking about the characteristics of the precepts, I will talk about the Four Reliances next. In the 'Receiving Purity', the initial explanation of receiving robes, etc., is the same as in ancient times. The 'Ordination Platform Sutra' says that the various sections are all before the questioning, but now they are placed after the ordination, which has no textual basis and is not enough to be adopted. The commentary also says, how can one start upholding the robes only after receiving the precepts? This violates the convention and does not conform to the proper teachings. If the following explains the teaching of pure giving, the two paragraphs before and after can be carefully studied. In the 'Law Attachment', after receiving the full precepts, one must practice the Six Recollections. Recollecting the precepts and the body should be taught by the preceptor first. Therefore, it is attached to this chapter. The source is noted in the 'Die Zhang'. If according to the 'Four-Part Law', observing clothing and food, every move should be with one mind to remove all coverings. This is a general observation and practice, which is especially difficult. Now, the 'Sangha Law' specifically points out the Six Conditions, requiring mindfulness. This is easy to distinguish and easy to accomplish. Therefore, the text is quoted to achieve the current usage. In the first recollection, the method of recollection is shown first, and the meaning is clarified below, with two meanings. The above is about recollecting the precepts, and the following is about different customs. The so-called black and white of the month is not a secular custom. In showing different conditions, first quote and explain the teachings in detail. If it is only to deal with secular affairs, it is not essential. Even if you can't answer, there is no great harm. So know that relying on those as conditions will eventually lead to mindfulness. According to the following teachings, respond to the secular according to the place. General appearance refers to not mentioning black and white. 'Yun' means to obey. In the second recollection, in 'Not Accepting Invitations', according to the annotation, the words 'I now' in Karma are wrong and should be written as 'I always'. The three also say that the constant method is different from accepting invitations. Most people recite 'Eating monks often eat', which is limited to those who do not accept invitations, how can it be abused? It also says 'Do not turn your back on invitations', which means that if there is no invitation, eat the food of the monks, and if there is an invitation, go to other people's invitations, these are two situations. If you abuse it like this, how can you call it mindfulness? Speculating arbitrarily completely violates the precepts. Therefore, you must settle your mind in the morning and not allow changes afterwards. There are also those who accept other people's invitations after reciting, indulging in pleasure and unable to restrain themselves. In accepting invitations, the first section, according to Karma, refers to those who are not always fixed (some write 'If there is no invitation'). In 'Having an invitation', not turning your back can be understood. There are two situations for opening the back, the first is having a cause. The note on the back method lists three causes, which is the opening text of the precept of eating in turn.

【English Translation】 Modern Chinese Translation English version

磨念云。我有請處今依背緣。若無下無緣背法。文中但出舍法。準羯磨念云。我有請處今舍與人然後舍之(先舍后念理通)。注五眾者此出僧祇。彼云我今得食施與某甲比丘乃至沙彌尼。準此本眾對作余則言告。並通舍之。以彼四眾皆福田故(舊云當衆相對未善文意)。心念中回施某甲者漫指一人。但自離過不必人往注中五種十誦開者。彼因波斯匿王請佛及阿難食。阿難先已受請。不憶后受王請。明日入王宮食入口。已方憶前請不與他。佛知阿難心悔告云。心念與他已便食。波離問佛餘人得爾不。佛言不得。除五人一者坐禪(即今蘭若。坐禪語通故用替之)。二獨住(非蘭若處今在初列。趣舉不次)。餘三如注。饑時依親里住。此即第五一種(有將為二誤也。此三亦據無人)。第三念依文。但稱年月日時。不必妄加甲子乙丑等。第四注云隨有無者謂。衣缽制物攝理須具。遇緣暫闕繫念早營。及餘三長限內未暇恐妄須憶。今人常無制物。生不說凈逐日對聖言。稱闕衣及未說凈。迷教慢法一至於此。法語之言改之為貴。五念中上明無緣不別法。準羯磨云我今不別眾食。然別眾唯約受請為言。若常住食則無別過。可準此文但云依眾。必下有緣開別。九緣別眾戒中委出。故指如后。六中康謂安健。羸即有病。文出二法。隨時兩

【現代漢語翻譯】現代漢語譯本磨念云（Moniàn yún，梵語轉音，意義不詳）。我有請處，今依背緣。若無下無緣背法，文中但出舍法。準羯磨念云：『我有請處，今舍與人，然後舍之』（先舍后念，理通）。註：五眾者，此出《僧祇律》（Sēngqílǜ，佛教律藏名）。彼云：『我今得食，施與某甲比丘，乃至沙彌尼』。準此，本眾對作，余則言告，並通舍之。以彼四眾皆福田故（舊云當衆相對，未善文意）。心念中回施某甲者，漫指一人，但自離過，不必人往。注中五種，《十誦律》（Shísònglǜ，佛教律藏名）開者。彼因波斯匿王（Bōsìnìwáng，古印度國王名）請佛及阿難（Ānán，佛陀十大弟子之一）食。阿難先已受請，不憶后受王請。明日入王宮食，入口已方憶前請，不與他。佛知阿難心悔，告云：『心念與他已便食。』波離（Bōlí，佛陀弟子名）問佛：『餘人得爾不？』佛言：『不得。除五人：一者坐禪（即今蘭若（lánruò，寂靜處，寺院），坐禪語通，故用替之）；二獨住（非蘭若處，今在初列，趣舉不次）；餘三如注。饑時依親里住，此即第五一種（有將為二，誤也。此三亦據無人）。』第三念依文，但稱年月日時，不必妄加甲子乙丑等。第四注云：『隨有無者，謂衣缽制物攝理須具，遇緣暫闕，繫念早營，及餘三長限內未暇恐妄須憶。』今人常無制物，生不說凈，逐日對聖言，稱闕衣及未說凈，迷教慢法，一至於此。法語之言，改之為貴。五念中，上明無緣不別法。準羯磨云：『我今不別眾食。』然別眾唯約受請為言，若常住食，則無別過，可準此文，但云依眾。必下有緣開別，九緣別眾戒中委出，故指如后。六中康謂安健，羸即有病。文出二法，隨時兩可。 English version Moniàn yún (transliteration, meaning unclear). I have a place to invite, now relying on the back condition. If there is no lower condition to violate the Dharma, the text only mentions abandoning the Dharma. According to the Karma recitation: 'I have a place to invite, now I give it to someone, and then abandon it' (abandoning first and then reciting is logically consistent). Note: The Five Assemblies are mentioned in the Saṃghika-vinaya (Sēngqílǜ, name of a Buddhist Vinaya). It says: 'I now have food, and I give it to a certain Bhikṣu, even a Śrāmaṇerikā.' According to this, the original assembly acts accordingly, and others are informed and universally abandoned. Because these four assemblies are all fields of merit (the old saying 'facing the assembly' is not a good interpretation of the text). Returning the offering in thought to a certain person vaguely refers to one person, but it is only to avoid fault, and the person does not need to go. The five types mentioned in the notes are opened in the Daśabhūmika-sūtra (Shísònglǜ, name of a Buddhist Vinaya). This is because King Prasenajit (Bōsìnìwáng, name of an ancient Indian king) invited the Buddha and Ānanda (Ānán, one of the Buddha's ten great disciples) to eat. Ānanda had already accepted the invitation, but did not remember accepting the king's invitation later. The next day, he entered the king's palace to eat, and only after the food entered his mouth did he remember the previous invitation and did not give it to others. The Buddha knew that Ānanda regretted it and said: 'Having given it to others in thought, then eat.' Pūrṇa (Bōlí, name of a Buddha's disciple) asked the Buddha: 'Can others do this?' The Buddha said: 'No. Except for five people: one who is meditating (that is, now in a quiet place, a monastery (lánruò, quiet place, temple), the word meditation is commonly used, so it is used to replace it); two who live alone (not in a quiet place, now listed first, the order is not important); the other three are as noted. When hungry, rely on relatives to live, this is the fifth type (some mistakenly take it as two. These three are also based on no one being present).' The third recitation follows the text, only mentioning the year, month, day, and time, and there is no need to add Jiazi, Yichou, etc. arbitrarily. The fourth note says: 'Depending on whether there is or not, it means that robes, bowls, prescribed items, and management principles must be complete. If there is a temporary shortage due to circumstances, remember to manage it early, and remember to be afraid of mistakes within the remaining three long limits.' Nowadays, people often have no prescribed items, and they do not say purification when they are born, and they speak to the saints every day, saying that they lack clothes and have not said purification, being confused about the teachings and arrogant about the Dharma, to this extent. The words of the Dharma language should be changed to be precious. In the fifth recitation, the above clarifies that there is no reason not to separate the Dharma. According to the Karma recitation: 'I will not separate the assembly's food now.' However, separating the assembly only refers to accepting invitations. If it is permanent residence food, there is no fault. According to this text, it can be said to rely on the assembly. There must be reasons to open up separation below, which are detailed in the nine reasons for separating the assembly's precepts, so refer to later. In the sixth, Kang means peace and health, and Lei means sickness. The text presents two Dharmas, which are both acceptable depending on the time.

【English Translation】 English version Moniàn yún (transliteration, meaning unclear). I have a place to invite, now relying on the back condition. If there is no lower condition to violate the Dharma, the text only mentions abandoning the Dharma. According to the Karma recitation: 'I have a place to invite, now I give it to someone, and then abandon it' (abandoning first and then reciting is logically consistent). Note: The Five Assemblies are mentioned in the Saṃghika-vinaya (Sēngqílǜ, name of a Buddhist Vinaya). It says: 'I now have food, and I give it to a certain Bhikṣu, even a Śrāmaṇerikā.' According to this, the original assembly acts accordingly, and others are informed and universally abandoned. Because these four assemblies are all fields of merit (the old saying 'facing the assembly' is not a good interpretation of the text). Returning the offering in thought to a certain person vaguely refers to one person, but it is only to avoid fault, and the person does not need to go. The five types mentioned in the notes are opened in the Daśabhūmika-sūtra (Shísònglǜ, name of a Buddhist Vinaya). This is because King Prasenajit (Bōsìnìwáng, name of an ancient Indian king) invited the Buddha and Ānanda (Ānán, one of the Buddha's ten great disciples) to eat. Ānanda had already accepted the invitation, but did not remember accepting the king's invitation later. The next day, he entered the king's palace to eat, and only after the food entered his mouth did he remember the previous invitation and did not give it to others. The Buddha knew that Ānanda regretted it and said: 'Having given it to others in thought, then eat.' Pūrṇa (Bōlí, name of a Buddha's disciple) asked the Buddha: 'Can others do this?' The Buddha said: 'No. Except for five people: one who is meditating (that is, now in a quiet place, a monastery (lánruò, quiet place, temple), the word meditation is commonly used, so it is used to replace it); two who live alone (not in a quiet place, now listed first, the order is not important); the other three are as noted. When hungry, rely on relatives to live, this is the fifth type (some mistakenly take it as two. These three are also based on no one being present).' The third recitation follows the text, only mentioning the year, month, day, and time, and there is no need to add Jiazi, Yichou, etc. arbitrarily. The fourth note says: 'Depending on whether there is or not, it means that robes, bowls, prescribed items, and management principles must be complete. If there is a temporary shortage due to circumstances, remember to manage it early, and remember to be afraid of mistakes within the remaining three long limits.' Nowadays, people often have no prescribed items, and they do not say purification when they are born, and they speak to the saints every day, saying that they lack clothes and have not said purification, being confused about the teachings and arrogant about the Dharma, to this extent. The words of the Dharma language should be changed to be precious. In the fifth recitation, the above clarifies that there is no reason not to separate the Dharma. According to the Karma recitation: 'I will not separate the assembly's food now.' However, separating the assembly only refers to accepting invitations. If it is permanent residence food, there is no fault. According to this text, it can be said to rely on the assembly. There must be reasons to open up separation below, which are detailed in the nine reasons for separating the assembly's precepts, so refer to later. In the sixth, Kang means peace and health, and Lei means sickness. The text presents two Dharmas, which are both acceptable depending on the time.

用。已上六事總束為三。一三是戒。二四及五內外兩資。第六即身。身是道器衣食道緣戒即道基。三皆助道故制常念。晨朝不作止犯六吉。此是羯磨。須合四緣。法須口說言章無濫。事即六緣無非詣實。人唯獨作處通兩界。緣乖法敗隨有結犯(古記云防二十七罪。又印行六念云晨朝不作得三十二罪。此無所出妄穿鑿耳)。雜相初科。應法澡罐謂一斗。已下小者指隨相者。漉袋如飲蟲水。澡罐即畜寶。彼云。鐵瓦瓶銅盆銅缽等器別人得受(彼律雨衣入六物。漉囊為眾具)。二中言心退者鈍根未堪。故開后誦不過五夏。四分先誦經論及病亦開。三中佛度比丘。即善來受者隨身制物自然所感。引聖況凡理須恒具。針斧二物補衣須用。據論為制在律歸聽。四中即賊住緣起此明時緣。為別邪正故須常憶。用擬他問。五中年有三時。月分黑白者戒疏云。道俗位殊時數亦改故也。俗則年有四時。道則歲唯三位略于秋分也。故三時之始冬分在初表無常也。令有慧者觀時入道不容非逸也(彼以八月十六冬分為始。此中隨俗列春在初。準疏為正)。又先黑后白者三時之始。必十六日為初也。舍戒中總有四舍。一作法舍。二命終舍。三二形生。四斷善根。此明作法一種。又舍通漸頓。若直作白衣則三戒齊失名為頓舍(五十具也)。若舍具作沙

【現代漢語翻譯】現代漢語譯本以上六件事總括為三類：第一和第三件事是戒律；第二、第四和第五件事是內外的資助；第六件事是身體。身體是修道的工具，衣食是修道的助緣，戒律是修道的基礎。這三者都有助於修道，所以制定了要經常憶念。早晨不作，就觸犯了六種吉事。這是羯磨（Karma，業力），必須符合四種因緣：法必須口頭宣說，言辭章節沒有錯漏；事即六種因緣沒有不符合實際情況的；人只能單獨做，處所可以通於兩界。因緣不合，法事就失敗，隨之產生結罪（古記說要防止二十七種罪過。又有印行的六念說早晨不作會得到三十二種罪過，這沒有出處，是妄加穿鑿）。雜相的第一個科目，應法的澡罐（用於洗手的罐子）說的是一斗。以下小的指隨相者。漉袋（過濾水的布袋）如同飲用有蟲的水。澡罐就是畜寶。律中說，鐵瓦瓶、銅盆、銅缽等器物別人可以接受（律中雨衣歸入六物，漉囊作為眾具）。第二點中說的心退指的是鈍根，不堪修習，所以開許後來背誦，但不能超過五年。四分律（Dharmaguptaka，法藏部）先背誦經論，以及生病時也開許。第三點中佛度比丘（Bhikkhu，佛教出家人），即善來受戒者，隨身制定的物品自然感應。用聖人的情況來比況凡人，道理上必須恒常具備。針和斧頭兩樣東西，是補衣服需要用的。根據論典制定，在律中歸於聽許。第四點中即賊住，緣起於此，說明時間因緣。爲了區別邪正，所以必須經常憶念，用來擬定他人的提問。第五點中年有三時，月分黑白，戒疏說：『道俗的地位不同，時數也改變。』所以世俗一年有四季，修道者一年只有三位，略去了秋分。所以三時的開始，冬分在初，表示無常。讓有智慧的人觀察時節入道，不能放縱安逸（他們以八月十六日冬分為開始，這裡隨俗列春在初，按照戒疏為正）。又先黑后白，是說三時的開始，必定以十六日為初。舍戒中總共有四種捨棄：一是作法舍，二是命終舍，三是二形生，四是斷善根。這裡說明作法一種。又捨棄分為漸舍和頓舍。如果直接做白衣（在家居士），那麼三戒全部失去，稱為頓舍（五十具）。如果捨棄具足戒而作沙彌（Śrāmaṇera，沙彌）

【English Translation】 English version The above six matters are summarized into three categories: the first and third are precepts; the second, fourth, and fifth are internal and external aids; and the sixth is the body. The body is a tool for cultivating the Way, clothing and food are supporting conditions for cultivating the Way, and precepts are the foundation for cultivating the Way. All three help in cultivating the Way, so it is prescribed that they should be constantly remembered. Not doing them in the morning violates the six auspicious things. This is Karma (業力), which must meet four conditions: the Dharma must be spoken orally, and the words and chapters must be without error; the matter, that is, the six conditions, must be in accordance with reality; the person can only do it alone, and the place can be common to both realms. If the conditions are not met, the Dharma event fails, and a transgression results (ancient records say to prevent twenty-seven sins. There are also printed Six Recollections that say that not doing them in the morning results in thirty-two sins, but this has no source and is a false fabrication). The first item of miscellaneous aspects, the lawful wash basin (used for washing hands) refers to one dou (斗, a unit of volume). The smaller ones below refer to those that follow the appearance. The water filter bag (漉袋) is like drinking water with insects. The wash basin is considered stored treasure. The Vinaya says that iron tile bottles, copper basins, copper bowls, and other utensils can be accepted by others (in the Vinaya, raincoats are included in the six items, and filter bags are considered communal items). The 'retreating mind' mentioned in the second point refers to dull roots, which are not suitable for cultivation, so it is permitted to recite later, but not for more than five years. The Dharmaguptaka (四分律) Vinaya allows reciting scriptures and treatises first, and also allows it when sick. In the third point, when the Buddha saves a Bhikkhu (比丘, Buddhist monk), that is, one who receives the precepts with 'Welcome,' the items prescribed for him naturally resonate. Using the situation of the saints to compare with ordinary people, it is reasonable to always have them. The needle and axe are two things needed for mending clothes. According to the treatises, they are prescribed, and in the Vinaya, they are subject to permission. The fourth point, 'thief dwelling,' originates from this, explaining the time conditions. To distinguish between right and wrong, it is necessary to constantly remember and use it to anticipate the questions of others. In the fifth point, the year has three seasons, and the months are divided into dark and light. The Commentary on the Precepts says: 'The positions of monks and laypeople are different, and the number of seasons also changes.' Therefore, the secular year has four seasons, while the monastic year has only three, omitting the autumnal equinox. Therefore, the beginning of the three seasons, the winter solstice, is at the beginning, indicating impermanence. It allows wise people to observe the seasons and enter the Way, not allowing indulgence and ease (they take the sixteenth day of the eighth month as the beginning of winter, but here, following custom, spring is listed first, which is correct according to the Commentary on the Precepts). Also, first dark and then light means that the beginning of the three seasons must begin on the sixteenth day. There are four types of abandoning precepts in total: first, abandoning by performing a ritual; second, abandoning at the end of life; third, having two forms; and fourth, severing good roots. Here, it explains the method of performing the ritual. Also, abandoning is divided into gradual and sudden. If one directly becomes a layperson (在家居士), then all three precepts are lost, which is called sudden abandonment (fifty items). If one abandons the full precepts and becomes a Śrāmaṇera (沙彌)

彌。或舍具十作優婆塞。則名漸舍。略知如此。余廣如疏。僧舍中初引開法。律因跋阇子比丘不樂凈行。還家與故二行不凈。佛因開舍。文引佛語不出舍法。律云。我舍佛舍法舍比丘僧。舍和尚舍阿阇梨舍諸梵行。舍戒舍律舍學事。受居家法我作凈人外道等(即頓舍也)。我作優婆塞我作沙彌(此漸舍也)。須對比丘舍之。一說即成。多論所謂受如采寶亦如登山。必假多緣多力。舍如失財如從高墜。不假多緣。故唯一說。增一下明分齊。彼經因僧伽摩比丘七反降魔。后更受具得阿羅漢。因開七反已外不聽。尼舍中引示。云無更受者女流報弱多無志操。佛初許度尚是曲開。何況再受理非容納。釋疑答中初列二義。比丘下示開制。僧兼二種尼但初義。各顯所以。在文可見。註文義決唯障具戒。◎

◎釋師資篇

師通多種今局二位。一得戒和尚。二依止阇梨。余並一席作法不論相攝。資取也。即目弟子取學于師。若據沙彌亦依二師。行法大同相攝無異。然此所明專約具戒。縱容相涉非是正意。言相攝者括下一篇不出三種。一約心者謂父子想。二法三財互相濟故。問此無羯磨那屬上卷。答計此合入受戒篇中。所以律文合為一聚。約前所攝故同眾行。但事繁行廣。故兩分之。來意中初科上二句明立教之意。住持三寶

【現代漢語翻譯】現代漢語譯本：彌（Mi，姓名）。或者捨棄具足戒而成為優婆塞（Upasaka，在家男居士），這稱為漸舍。略微瞭解這些，其餘更詳細的內容如疏文所述。在僧舍中，最初是因為跋阇子（Vajjiputta）比丘不喜歡清凈行，還俗后與之前的兩位女子行不凈行，佛陀因此開許舍戒。文中所引佛語沒有提到舍法。律中說：『我舍佛、舍法、舍比丘僧、舍和尚（Upadhyaya，戒師）、舍阿阇梨（Acarya，軌範師）、舍諸梵行、舍戒、舍律、舍學事，受居家法，我作凈人、外道等（這即是頓舍）。我作優婆塞，我作沙彌（Sramanera，沙彌）（這是漸舍）。』必須對比丘的舍戒。一說即可完成。多論中說，接受就像采寶，也像登山，必須憑藉多種因緣和力量；捨棄就像失財，像從高處墜落，不需要多種因緣，所以只需一說。增一下面說明分齊。彼經中，僧伽摩（Sanghama）比丘七次降伏魔，後來再次受具足戒，證得阿羅漢（Arhat，斷盡煩惱的聖者）。因此開許七次，超過七次就不允許了。尼舍中引用說明，說沒有再次受戒的，因為女子身體柔弱，大多沒有志向和操守。佛陀最初允許出家已經是特別開許，何況再次受戒，理所不容。釋疑答中，首先列出兩種意義。比丘下面說明開許和制止。僧團兼有兩種情況，尼眾只有第一種意義。各自顯示原因，在文中可以見到。註文義決中說，只是障礙具足戒。 ◎釋師資篇師有多種，現在侷限於兩種地位：一是得戒和尚，二是依止阿阇梨。其餘的，如果只是一席作法，就不論相攝關係。資，是取的意思，即指弟子從師父那裡取學。如果按照沙彌來說，也是依止兩位師父，行法大致相同，相攝關係沒有區別。然而這裡所說明的，專門針對具足戒。即使容許涉及，也不是主要意思。所說的相攝關係，包括下一篇，不出三種：一是約心來說，視為父子關係；二是法，三是財，互相幫助。問：這裡沒有羯磨（Karma，業），那屬於上卷嗎？答：估計這裡應該歸入受戒篇中。所以律文合在一起。因為與前面所攝相同，所以同於眾行。但事情繁多，行為廣泛，所以分為兩部分。來意中，首先科判上面兩句，說明立教的用意，住持三寶。

【English Translation】 English version: Mi (name). Or abandoning the full precepts to become an Upasaka (layman), this is called gradual abandonment. Briefly understand these, and the rest of the more detailed content is as described in the commentary. In the Sangha monastery, initially it was because the Vajjiputta bhikkhu (monk) did not like pure conduct, returned to secular life, and engaged in impure conduct with the previous two women, so the Buddha allowed the abandonment of precepts. The Buddha's words quoted in the text did not mention the abandonment of Dharma. The Vinaya says: 'I abandon the Buddha, abandon the Dharma, abandon the Bhikkhu Sangha (monk community), abandon the Upadhyaya (preceptor), abandon the Acarya (teacher), abandon all Brahmacarya (pure conduct), abandon the precepts, abandon the Vinaya, abandon the learning matters, receive the household Dharma, I become a layman, a heretic, etc. (this is immediate abandonment). I become an Upasaka, I become a Sramanera (novice monk) (this is gradual abandonment).' It must be compared to the abandonment of precepts by a bhikkhu. It can be completed with one statement. The Mahavibhasa says that receiving is like collecting treasures, and also like climbing a mountain, which must rely on many causes and conditions and strength; abandoning is like losing wealth, like falling from a high place, which does not require many causes and conditions, so only one statement is needed. The Zengyi (Ekottarika Agama) below clarifies the distinctions. In that sutra, the Sanghama bhikkhu subdued the demon seven times, and later received the full precepts again, attaining Arhat (one who has extinguished all afflictions). Therefore, it is allowed seven times, and beyond seven times it is not allowed. The Bhikkhuni Vinaya quotes and explains that there is no re-ordination because women's bodies are weak and most do not have the ambition and integrity. The Buddha's initial permission to ordain was already a special allowance, let alone re-ordination, which is not reasonable. In the explanation of doubts and answers, two meanings are first listed. The bhikkhu below explains the permission and prohibition. The Sangha includes both situations, while the Bhikkhuni Sangha only has the first meaning. Each shows the reason, which can be seen in the text. The commentary says that it only hinders the full precepts. ◎ Explanation of the Chapter on Teachers and Disciples Teachers are of various types, but now limited to two positions: one is the Upadhyaya who gives the precepts, and the other is the Acarya on whom one relies. For the rest, if it is just a Dharma ceremony in one seat, the relationship of mutual inclusion is not discussed. 'Zī' means to take, that is, the disciple takes learning from the teacher. If according to the Sramanera, they also rely on two teachers, and the Dharma practice is roughly the same, and there is no difference in the relationship of mutual inclusion. However, what is explained here is specifically for the full precepts. Even if it is allowed to be involved, it is not the main meaning. The relationship of mutual inclusion mentioned includes the next chapter, and does not go beyond three types: one is in terms of the mind, regarding each other as father and son; the second is Dharma, and the third is wealth, helping each other. Question: There is no Karma here, so does it belong to the upper volume? Answer: It is estimated that this should be included in the chapter on receiving precepts. Therefore, the Vinaya texts are combined together. Because it is the same as what was included before, it is the same as the practices of the Sangha. But the matters are numerous and the practices are extensive, so it is divided into two parts. In the intention of coming, first classify the above two sentences to explain the intention of establishing the teachings, to uphold the Three Jewels.

全賴人弘。師徒相攝僧寶不斷。則佛法增廣也。增益謂從微至著。廣大即遍佈流通。互下示相攝之益。上二句通舉三攝。敦遇即心相攝謂厚顧也。日下示解行二益。業謂所學。文通師資義在弟子。彰非中上四句敘非法。初句明教壞。次句明人愚。三即俗輕。四謂道妄。並下推所因。率猶引也。二下示所損。上明損自他。欲下損佛法。篇意中上句示悲懷。拯急即拔苦。故次句明慈行。安危即與樂。故愚教任情動成惡業墮在苦處。喻如倒懸(孟子云。當今之時萬乘之國行仁政。民之悅之猶解倒懸)。下二句勸修彰益。師名中問標三名。師是華言義通二師。文指和尚。答中初句略。答非此本有故無正翻。顯下諸文皆義翻耳。善下引示。初引見論。師即和尚。彼因瞿陀沙彌為育王說法。王以八分食供養。沙彌云回與我師及阇梨。王問二名。沙彌隨答文引答詞。無罪者令無所犯故。共于者兼彼和尚故。論下會上師名。初論傳者諸記並云見論及法顯傳。疑是一文外國者中梵自指五天之外。次引四分。呵和尚者即云。我犯戒和尚不呵。不犯戒亦不知等。如后具引。三引了論。正本者中天語也。準疏本音鄔波陀耶。彼云。明瞭論疏稍近梵音。猶乖聲論。余親參譯委問本音。如上所述。即下點示邊語。疏云。如昔人解。和中最上。此逐宇

【現代漢語翻譯】全靠人來弘揚佛法。師父和徒弟互相幫助，僧團就不會斷絕，這樣佛法才能得到增長和推廣。『增益』是指從小到大，『廣大』是指遍佈流通。下面互相展示互相幫助的好處。上面兩句概括了三種攝受（指佈施攝、愛語攝、利行攝、同事攝——譯者注）。『敦遇』是指心心相印，也就是深切關懷。『日下示解行二益』是指理解和實踐兩個方面的益處。『業』是指所學的內容。『文通師資義在弟子』是指文字上是師父和弟子都包括，但實際上重點在弟子。『彰非中上四句敘非法』是指闡明不合佛法的現象。第一句說明教義被破壞，第二句說明人們愚昧無知，第三句指社會風俗輕浮，第四句指修行方法虛妄。『並下推所因』是指進一步推究這些現象的原因。『率猶引也』，『率』相當於『引』，是引導的意思。『二下示所損』是指下面說明這些現象造成的損害。上面說明損害自己和他人，『欲下損佛法』是指接下來說明損害佛法。『篇意中上句示悲懷』是指這段文字的含義，上面一句表達了悲憫的情懷。『拯急即拔苦』是指解救危難就是拔除痛苦，所以下一句說明慈悲的行為。『安危即與樂』是指安定危難就是給予快樂，所以愚昧的教導任憑情感，行動造成惡業，墮落在痛苦的地方，就像倒懸（孟子說：當今時代，萬乘之國如果施行仁政，百姓的喜悅就像解救倒懸一樣）。下面兩句勸勉修行，彰顯益處。『師名中問標三名』是指在關於師父的名稱中，提問標出三種名稱。『師』是漢語，意義上可以指兩種師父。文字上指的是和尚。回答中第一句省略了，因為這並非原本就有的內容，所以沒有直接翻譯。『顯下諸文皆義翻耳』是指下面所有的文字都是根據意義來翻譯的。『善下引示』是指下面引用來展示。首先引用見論，『師即和尚』，師父就是和尚。因為瞿陀沙彌為育王說法，育王用八份食物供養。沙彌說要分給我的師父和阇梨。育王問這兩個名稱，沙彌隨口回答，這裡引用了回答的詞語。『無罪者令無所犯故』是指讓沒有犯錯的人不犯錯。『共于者兼彼和尚故』是指也包括那位和尚。『論下會上師名』是指下面討論師父的名稱。首先討論傳者，各種記載都說是見論和法顯傳，懷疑是同一篇文章。『外國者中梵自指五天之外』是指外國，梵文指的是五天竺之外的地方。接下來引用四分律，呵斥和尚的人說：『我犯戒，和尚不呵斥，不犯戒也不知道』等等，像後面具體引用的那樣。第三引用了論，『正本者中天語也』是指天竺語。按照疏本的讀音是鄔波陀耶。那裡說：『明瞭論疏稍微接近梵音，但仍然不符合聲韻學的規律。』其餘親自參與翻譯，詳細詢問原本的讀音，就像上面所說的那樣。『即下點示邊語』是指下面指出邊緣地區的語言。疏中說：『像以前的人解釋的那樣，和尚是最上的。』這是按照字面意思來解釋的。

【English Translation】 It all depends on people to promote the Dharma. If the master and disciples support each other, the Sangha (community of monks) will not be broken, and the Buddha's teachings will be increased and spread. 'Increasing' means from small to large, and 'spreading' means to be distributed and circulated everywhere. Below, mutually show the benefits of mutual support. The above two sentences summarize the three ways of gathering (referring to generosity, kind speech, beneficial action, and cooperation – translator's note). 'Dun Yu' refers to the heart-to-heart connection, which is deep concern. 'The following shows the two benefits of understanding and practice' refers to the benefits of understanding and practice. 'Karma' refers to what is learned. 'The text communicates the teacher's qualifications, and the meaning lies in the disciples' means that the text includes both the teacher and the disciples, but the focus is actually on the disciples. 'Zhang Fei Zhong Shang Si Ju Xu Fei Fa' means to clarify the phenomena that do not conform to the Buddha's teachings. The first sentence explains that the teachings are destroyed, the second sentence explains that people are ignorant, the third sentence refers to the frivolous social customs, and the fourth sentence refers to the false methods of practice. 'Bing Xia Tui Suo Yin' means to further investigate the causes of these phenomena. 'Lv You Yin Ye', 'Lv' is equivalent to 'Yin', which means to guide. 'Er Xia Shi Suo Sun' means that the following explains the damage caused by these phenomena. The above explains harming oneself and others, and 'Yu Xia Sun Fo Fa' means that the following explains harming the Buddha's teachings. 'Pian Yi Zhong Shang Ju Shi Bei Huai' means that the meaning of this passage, the above sentence expresses compassion. 'Zheng Ji Ji Ba Ku' means that rescuing the crisis is to remove the pain, so the next sentence explains the compassionate behavior. 'An Wei Ji Yu Le' means that stabilizing the crisis is to give happiness, so ignorant teachings allow emotions, actions cause evil karma, and fall into painful places, like being hung upside down (Mencius said: In today's era, if a country of ten thousand chariots implements benevolent governance, the people's joy is like rescuing someone hanging upside down). The following two sentences encourage practice and highlight the benefits. 'Shi Ming Zhong Wen Biao San Ming' means that in the names of the teacher, the question marks out three names. 'Shi' is Chinese, and in meaning can refer to two kinds of teachers. In writing, it refers to the Upadhyaya (monk). The first sentence is omitted in the answer, because this is not originally there, so there is no direct translation. 'Xian Xia Zhu Wen Jie Yi Fan Er' means that all the following texts are translated according to meaning. 'Shan Xia Yin Shi' means that the following is quoted to show. First, quote the Jian Lun, 'Shi Ji He Shang', the teacher is the Upadhyaya (monk). Because Quduo Shami preached to King Yu, King Yu offered eight portions of food. Shami said to divide it to my teacher and Acharya (teacher). King Yu asked these two names, and Shami answered casually, here quoting the words of the answer. 'Wu Zui Zhe Ling Wu Suo Fan Gu' means to prevent those who have not made mistakes from making mistakes. 'Gong Yu Zhe Jian Bi He Shang Gu' means that it also includes that Upadhyaya (monk). 'Lun Xia Hui Shang Shi Ming' means that the following discusses the name of the teacher. First discuss the transmitter, all records say that it is Jian Lun and the Biography of Faxian, suspecting that it is the same article. 'Wai Guo Zhe Zhong Fan Zi Zhi Wu Tian Zhi Wai' refers to foreign countries, Sanskrit refers to places outside the five regions of India. Next, quote the Four-Part Law, those who scold the Upadhyaya (monk) say: 'I break the precepts, the Upadhyaya (monk) does not scold me, and does not know if I do not break the precepts', etc., as specifically quoted later. The third quotes the treatise, 'Zheng Ben Zhe Zhong Tian Yu Ye' refers to the language of India. According to the pronunciation of the commentary, it is Upadhyaya. It says there: 'The commentary on the Ming Liao Lun is slightly closer to the Sanskrit pronunciation, but it still does not conform to the rules of phonology.' The rest personally participated in the translation and asked in detail about the original pronunciation, as mentioned above. 'Ji Xia Dian Shi Bian Yu' means that the following points out the languages of the border areas. The commentary says: 'As people used to explain, the Upadhyaya (monk) is the highest.' This is interpreted literally.

釋。不知音本。四引相傳糾猶舉也。疏云。阿阇梨者亦訛略也。如梵天音阿遮利耶。唐翻教授。五引雜含示通邪正。已上且引諸出不同。華梵二音準疏為定。資名中以師望資猶弟猶子。以資望師如兄如父。祖師義釋獨出今文。諸宗制撰率多承用。總相攝者通論彼此心相向慕。對下共行別行事條各異。故云總也。六方禮經佛世有長者。名尸迦羅越。早起六方各禮四拜。佛問其故。答云。承上如斯。佛言不以事禮各有所表。東方父母事。南方師長事。西方夫婦事。北方親屬朋友事。下方奴婢事。上方沙門道人事。今引南方。彼此五心可解。僧祇中初制非法。末世皆然。唯圖力役。焉知誤彼。得罪者約制小過論業叵言。當下教如法。四分中三初引示。準下義分。初四心中一是法攝。二三心攝。上謂愍其未能。下謂憐其有善。四即事攝。后四心中上二懷恩。如怙于父。下二致嚴如事其君。敬下二句總顯四心。事父唯孝。事君唯忠。兼之者師也。儒禮云。師者教人以道之稱。楊子云。師者人之模範。今人無道以何教人。將何模範。妄攝徒屬群居不義。開四趣門塞三乘路。毀戒作惡互相贊護。楊子所謂模不模範不范。不為不多矣信哉。故下結益。次明依止。開不依中本宗六人初開頭陀。次三開緣礙。后二開行成。上限五夏下通未滿

【現代漢語翻譯】現代漢語譯本釋：不瞭解梵語的原本發音。『四引相傳糾猶舉也』，疏解說：『阿阇梨』（Ācārya）也是一種訛略的說法，如梵語的正確發音應為『阿遮利耶』（Ācāryā），唐朝翻譯為『教授』。『五引雜含』，顯示了通達邪正的道理。以上只是引用了各種不同的說法，華語和梵語的發音應以疏解為準。資名中說，以弟子對待老師，就像對待自己的弟弟或兒子；以老師對待弟子，就像對待自己的兄長或父親。祖師的義理解釋獨具特色，如今的文章大多沿用。總相攝指的是普遍討論彼此心心相印，與下文的『共行』、『別行』，在具體事務上各有不同，所以說是『總』。六方禮經中記載，佛陀在世時，有一位長者名叫尸迦羅越（Sigalaka），他每天早起面向六個方向各拜四次。佛陀問他原因，他回答說：『承蒙先輩如此教導。』佛陀說：『不應該只是形式上的禮拜，每個方向都有其象徵意義。』東方代表侍奉父母，南方代表侍奉師長，西方代表夫婦相處，北方代表親屬朋友交往，下方代表對待奴婢，上方代表侍奉沙門（Śrāmaṇa，出家修行者）道人。現在引用南方，彼此的五種心意可以理解。僧祇中最初制定法規是爲了防止非法行為，但末法時代大家都這樣，只想著使喚別人，哪裡知道會耽誤別人，得罪人的事情，如果按照小的過失來論，所造的罪業就難以估量了。應當教導他們如法行事。四分律中，首先引用並展示，按照下面的意義來劃分。最初的四種心中，一種是法所攝，兩種是心所攝。上面是憐憫他們不能做到，下面是憐惜他們有善根。第四種是事所攝。後面的四種心中，上面兩種是懷著感恩之心，就像依靠父親一樣；下面兩種是極其嚴肅認真，就像侍奉君主一樣。敬重下面的兩句總括顯示了四種心意。侍奉父親唯有孝順，侍奉君主唯有忠誠，兼具這兩種品德的就是老師。儒家禮儀說：『老師是教人以道義的人。』楊子云說：『老師是人的模範。』現在的人沒有道義，用什麼來教導別人？又用什麼來做模範？胡亂招收徒弟，聚在一起做不義之事，開啟了通往四惡趣的大門，堵塞了通往三乘（聲聞乘、緣覺乘、菩薩乘）的道路，破壞戒律，作惡多端，還互相讚揚庇護。楊子所說的『模不模，范不范』，不這樣做的實在不多啊，真是可信啊。』所以下面總結了益處。其次說明依止。『開不依』中，本宗六人，最初是開頭陀（Dhūta，指苦行僧），其次三種是開緣礙，後面兩種是開行成。上限是五年，下限是未滿。

【English Translation】 English version Explanation: Not understanding the original pronunciation of the Sanskrit. 'Four citations passed down are like lifting up.' The commentary says: 'Ācārya' is also a corrupted term. The correct Sanskrit pronunciation should be 'Ācāryā', which the Tang Dynasty translated as 'professor'. 'Five citations from the Miscellaneous Āgama' show the principle of understanding both right and wrong. The above are just citations of various different statements. The pronunciation of Chinese and Sanskrit should be based on the commentary. In the 'Ziming', it says that treating a teacher as a disciple is like treating one's younger brother or son; treating a disciple as a teacher is like treating one's elder brother or father. The ancestral master's interpretation of the meaning is unique, and most of today's articles follow it. 'General inclusion' refers to the general discussion of mutual heart-to-heart connection, which is different from the 'common practice' and 'separate practice' below in specific matters, so it is called 'general'. The 'Six Directions Ritual Sutra' records that when the Buddha was in the world, there was an elder named Sigalaka. He would get up early every day and bow four times in each of the six directions. The Buddha asked him why, and he replied: 'I have been taught this way by my predecessors.' The Buddha said: 'It should not be just a formal ritual, each direction has its symbolic meaning.' The east represents serving parents, the south represents serving teachers, the west represents the relationship between husband and wife, the north represents the interaction between relatives and friends, the lower direction represents treating servants, and the upper direction represents serving Śrāmaṇas (monks) and Taoists. Now quoting the south, the five intentions of each other can be understood. The Sangha initially formulated regulations to prevent illegal acts, but in the Dharma Ending Age, everyone does this, only thinking about using others, how would they know that they would delay others and offend people. If the offenses are judged according to minor faults, the sins committed are immeasurable. They should be taught to act in accordance with the Dharma. In the Four-Part Vinaya, the first citation is to show, and divide according to the meaning below. In the first four minds, one is governed by the Dharma, and two are governed by the mind. The above is to pity them for not being able to do it, and the below is to cherish them for having good roots. The fourth is governed by the matter. In the latter four minds, the upper two are with gratitude, like relying on a father; the lower two are extremely serious, like serving a monarch. Respecting the two sentences below summarizes and shows the four intentions. Serving the father is only filial piety, serving the monarch is only loyalty, and the one who has both of these virtues is the teacher. Confucian etiquette says: 'A teacher is one who teaches people with morality.' Yangzi Yun said: 'A teacher is a model for people.' Now people have no morality, what do they use to teach others? And what do they use as a model? Randomly recruiting disciples, gathering together to do unrighteous things, opening the door to the four evil realms, blocking the road to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), destroying precepts, doing evil, and praising and protecting each other. Yangzi said, 'The model is not a model, the norm is not a norm.' There are not many who do not do this, it is truly believable.' Therefore, the benefits are summarized below. Secondly, explain the reliance. In 'Opening without reliance', the six people of this sect, the first is the head Dhūta (ascetic monk), the second three are opening the obstacles, and the last two are opening the practice to completion. The upper limit is five years, and the lower limit is not full.

。他部二種七據十誦。文明和尚依止義同故。隨住有食之處。故近遠不定。恐不得者猶無食故。二由旬半共一百里。自恣者竟夏一來極相遠故。一一下總上近遠處也。此雖往見由不同界。依止不成故在開緣。八中五分無人與依止者。攝他損己惜道業故。私心依他亦不成法。還同不依。須依中初七人上四明師闕。次二弟子有緣並須即求依止。后一未過教限。言勝緣者別選人處。后三人中第八引文有四。四分文下合云約行。似多教字。十誦五法並據戒本。上四不識相下一不誦文。母論中律制依止。本為學法學簡智勝不取臘高。老年依少但除禮足耳。僧祇中文脫第一不善知法。古本元有非是文略。初謂施造乖儀。次即愚于教相。三無志操。四不兼他。九十可解。通簡中初文七人夏滿。不須者此據行業成就為言。必無所立還屬后三。息止也。義評中五夏業就許不依他。于教無違在行猶缺。必希進趣當復從師。此則無簡愚智。皆須盡壽也。律下引證可知。通諸教者即涅槃文。又成論云。佛初成道觀一切人無勝己者。念言。我所得法因此成佛還當依法為師。多出經論故令廣說。次正行中初七共行。謂師資互須故后三別行。唯在弟子故。本宗中初治罰者謂。七羯磨弟子下分二。上明不令僧罰。設下明已罰令解。二中初勸發露。為下次

為求懺。三中差及命終看視。功畢不可中止。四中本明弟子移處。下引僧祇。師送弟子由是共行不妨互顯。僧祇中初制不得離。若欲下明開暫離。上二句明師不遮。若下明弟子憂念。當下明師安慰。第五與下法護何異。此謂事有過失容生疑悔。以教解之。下令修學故非相涉。六惡見謂著邪背正。七中出家學道以法為本。故先明法以資慧命。次列衣食用攝形累。須知。二護義有親疏。引諸部中初標示。僧下正引。初僧祇文同五六。前明諫勸可不。言軟語者師兼父德不許犯顏。依止出界者隔明失法得別依人。若和尚下明有益不離。醍醐味中最勝可喻明師。下相攝中廣引故此指之。次引五分同上第二。次明別行白事中四分。前明弟子白師事通一切。若下明師當量可。且約外行。八事者三事互歷為八。一伴是處事非。二處是伴事非。三事是伴處非(一是二非三句)。四伴處是事非。五伴事是處非。六事處是伴非(二是一非三句)。七三種俱是。八三種俱非。三種交絡者總指八句。唯下簡上七句。皆不令去獨取俱是一句聽去。五分中初別示他行。唯下通明一切。文除不白顯余須白。十誦初通明諸白。同五分者併除大小便等。若下別顯出行。前明白法。非時亦爾者非時入聚對餘人作牒處同上。當量下明師可不。布薩名清凈。謂對治

【現代漢語翻譯】現代漢語譯本爲了求懺悔，（要關注）三種情況下的差異以及臨終時的照看。功德圓滿后不可停止。四種情況中，原本說明弟子要離開的地方。下面引用《僧祇律》。師父送弟子，因此可以一起行走，不妨互相顯揚（功德）。《僧祇律》中最初規定不得離開，如果下面說明可以暫時離開。上面兩句說明師父不阻止。如果下面說明弟子憂慮，下面說明師父安慰。第五種情況與下面的法護有什麼不同？這是說事情有過失，容易產生懷疑後悔，用教義來解釋。下面是命令修學，所以不相關。六惡見是指執著邪見，背離正道。第七種情況中，出家學道以佛法為根本，所以先說明佛法以資養慧命。其次列出衣食用以攝持形體。須知，兩種護持的意義有親疏之分。引用各部律中，首先標示。《僧》下面正式引用。最初的《僧祇律》的文句與第五、第六種情況相同。前面說明諫勸可以不（離開）。說『軟語』是因為師父兼有父親的德行，不允許冒犯。依止出界是指隔絕，失去佛法，得到別的依止之人。如果和尚下面說明有益處，不離開。醍醐味是最殊勝的，可以比喻明師。下面的相攝中廣泛引用，所以這裡指它。其次引用《五分律》，與上面第二種情況相同。其次說明別行白事中，《四分律》。前面說明弟子稟告師父，事情包括一切。如果下面說明師父要衡量是否可行，且大約是外在的行為。八事是指三事互相歷練成為八種情況。一是伴是，處事非。二是處是，伴事非。三是事是，伴處非（一是二非三句）。四是伴處是，事非。五是伴事是，處非。六是事處是，伴非（二是三非一句）。七是三種都是。八是三種都不是。三種交織是指總括八句。只有下面簡化上面的七句，都不允許去，只取三種都是的情況允許去。《五分律》中，首先分別指示他人的行為。只有下面通明一切。文句中除去不稟告的情況，顯示其餘都需要稟告。《十誦律》最初通明各種稟告，與《五分律》相同，都是除去大小便等。如果下面分別顯示出行的情況。前面明白佛法。『非時亦爾』是指非時進入村落，對其他人作牒，處所與上面相同。『當量』下面說明師父是否認可。布薩名為清凈，是指對治（煩惱）。

【English Translation】 English version In seeking repentance, (one should pay attention to) the differences in the three situations and the care at the time of death. The merit should not be stopped after completion. Among the four situations, it originally explains the place where the disciple is to leave. The Saṃghika is quoted below. The teacher sends the disciple, so they can walk together, and it does not hinder mutual manifestation (of merit). The Saṃghika initially stipulates that one must not leave, and if it explains below that one can leave temporarily. The above two sentences explain that the teacher does not prevent it. If it explains below that the disciple is worried, it explains below that the teacher comforts. How is the fifth situation different from the Dharmagupta below? This means that if there is a fault in the matter, it is easy to generate doubt and regret, which is explained by the teachings. Below is the order to study, so it is not relevant. The six evil views refer to clinging to wrong views and deviating from the right path. In the seventh situation, leaving home to study the Dharma takes the Dharma as its foundation, so first explain the Dharma to nourish wisdom and life. Secondly, list clothing, food, and lodging to control the physical body. It should be known that the meaning of the two protections has different degrees of closeness. Quoting from various Vinayas, first indicate. Saṃgha below is the formal quote. The initial sentence of the Saṃghika is the same as the fifth and sixth situations. The previous explanation of admonition may not (leave). Saying 'soft words' is because the teacher also has the virtue of a father, and it is not allowed to offend. Relying on leaving the boundary refers to isolation, losing the Dharma, and obtaining another person to rely on. If the abbot below explains that there is benefit and does not leave. The taste of ghee is the most supreme and can be compared to a wise teacher. The following comprehensive collection is widely quoted, so it refers to it here. Secondly, quote the Five-Part Vinaya, which is the same as the second situation above. Secondly, explain the separate report in the Four-Part Vinaya. The previous explanation is that the disciple reports to the teacher, and the matter includes everything. If it explains below that the teacher should measure whether it is feasible, and it is approximately external behavior. The eight matters refer to the three matters being mutually experienced to become eight situations. First, the companion is right, the place and matter are wrong. Second, the place is right, the companion and matter are wrong. Third, the matter is right, the companion and place are wrong (one is right, two are wrong). Fourth, the companion and place are right, the matter is wrong. Fifth, the companion and matter are right, the place is wrong. Sixth, the matter and place are right, the companion is wrong (two are right, one is wrong). Seventh, all three are right. Eighth, all three are wrong. The three intertwined refer to summarizing the eight sentences. Only the following simplifies the above seven sentences, none of which are allowed to go, only the situation where all three are right is allowed to go. In the Five-Part Vinaya, first separately indicate the behavior of others. Only the following explains everything. The sentence removes the situation of not reporting, showing that the rest need to be reported. The Ten Recitation Vinaya initially explains all kinds of reports, which is the same as the Five-Part Vinaya, both removing urination and defecation, etc. If the following separately shows the situation of going out. The previous explanation is clear about the Dharma. 'Also at the wrong time' refers to entering the village at the wrong time, making a note to other people, and the place is the same as above. 'Measure the amount' below explains whether the teacher approves. Poṣadha is called purity, which refers to counteracting (afflictions).

止過也。羯磨名業。謂如緣作善也。法事會坐者說法誦戒兩集也(座合作坐)。不受語者謂。師不許而故違之。僧祇文為四節。初白師。須不上明少物不白。若下明作務須白紉女鄰反索線也。有下明師出轉白。師後來者謂歸本處也。說前緣者述前已白也。余準此者例通多事也。若弟子下二誡資行施。亦由來白故有斯誡。非堅法者有漏世福容謝滅。故若達法空不取施相成無漏善。則是堅法。若欲下明出行白。若不下明通白。染衣事中所攝多事皆不須白。又如經營佛法僧事。隨舉總相一事白之。故云通耳。古記並立通白法雲。從今清旦至明清旦。所作一切事白阿阇梨知。便謂晨朝白已一日不須。此不出正教妄生構立。且律制白師本取可不。但云一切為是何事如何量宜。況前引諸教。多種白法皆應無用。今猶行之無知故也。善見中彼有七法。一太遠恐不聞。二太近恐踏師影。三上風恐臭氣熏師。四高處恐成憍慢。五目前礙師觀望。六當后回顧喚難。七立於左右七尺許。今引二七兩法。四分可解。受法中指下依止。下云。日別三時教三藏教法等。報恩中四分為二。前略引行相。二事者律云。一修理房舍。二補浣衣服。廣下二指文勸依。即受戒揵度第三十一卷末。彼云。自今已去制弟子法應行。若不行應如法治。然後列相此不繁

【現代漢語翻譯】現代漢語譯本止過也：停止錯誤的行為。羯磨（Karma）：名為業，指的是通過因緣造作善業。法事會坐者：說法、誦戒兩種集會。（座合作坐）不受語者：指弟子違背師父的教導。僧祇文為四節：僧祇律的條文分為四個部分。首先是稟白師父。如果需要的東西很少，不明顯，則不需要稟白。如果需要的東西很明顯，比如做工的事情，則需要稟白。（紉女鄰反索線也：紉，讀作rèn，指穿針引線。這裡指縫補衣物等細微的工作。）有下明師出轉白：師父外出時，需要轉告稟白。師父回來后，指回到原來的地方。說前緣者：陳述之前已經稟白過的事情。余準此者：其餘的事情可以依此類推。若弟子下二誡資行施：如果弟子接受供養，要稟告師父，所以有這樣的告誡。非堅法者：指有漏洞的世間福報，容易消散。故若達法空不取施相成無漏善。則是堅法：如果通達法空，不執著于佈施的相，成就無漏的善業，那就是堅固的法。若欲下明出行白：如果要外出，需要稟白。若不下明通白：如果要做的事情比較多，需要統一稟白。染衣事中所攝多事皆不須白：關於染色衣服的事情，其中包含的很多事情都不需要一一稟白。又如經營佛法僧事。隨舉總相一事白之。故云通耳：又比如經營佛法僧的事情，隨便舉一個總體的方面稟白就可以了，所以說是通稟。古記並立通白法雲。從今清旦至明清旦。所作一切事白阿阇梨知。便謂晨朝白已一日不須：古代的記錄中設立了通稟的方法，說從今天早上到明天早上，所做的一切事情都稟告阿阇梨（Acharya，導師），就認為早上稟告之後，一天都不需要再稟告了。此不出正教妄生構立。且律制白師本取可不。但云一切為是何事如何量宜。況前引諸教。多種白法皆應無用。今猶行之無知故也：這並不是佛陀的正教，而是妄自捏造的。而且戒律中規定稟告師父，本來是爲了詢問是否可以做，只是說一切事情是什麼，應該如何衡量。況且前面引用的各種教義，多種稟告的方法都應該是有用的。現在仍然這樣做，是因為無知。善見中彼有七法。一太遠恐不聞。二太近恐踏師影。三上風恐臭氣熏師。四高處恐成憍慢。五目前礙師觀望。六當后回顧喚難。七立於左右七尺許：在《善見律毗婆沙》中有七種不如法的情況。一是距離太遠，恐怕聽不見。二是距離太近，恐怕踩到師父的影子。三是上風處，恐怕臭氣熏到師父。四是站在高處，恐怕養成驕慢。五是站在師父前面，妨礙師父觀看。六是站在師父後面，回頭呼喚困難。七是站在師父左右七尺左右。今引二七兩法。四分可解：現在引用這兩種七法，在《四分律》中可以理解。受法中指下依止。下云。日別三時教三藏教法等：在接受佛法中，指依止師父。下面說，每天三個時辰教導三藏教法等。報恩中四分為二。前略引行相。二事者律云。一修理房舍。二補浣衣服：在《報恩經》中，四分律分為兩部分。前面簡略地引用了行為的相狀。兩件事，戒律中說，一是修理房舍，二是縫補洗滌衣服。廣下二指文勸依。即受戒揵度第三十一卷末。彼云。自今已去制弟子法應行。若不行應如法治。然後列相此不繁：廣泛地引用經文勸勉依止。也就是在《受戒犍度》第三十一卷末尾。那裡說，從今以後制定弟子應該奉行的法。如果不奉行，應該依法懲治。然後列出相狀，這裡不再繁述。

【English Translation】 English version 'Zhi guo ye': Stopping erroneous actions. 'Karma' (羯磨): Named 'ye' (業), referring to creating good karma through conditions. 'Fa shi hui zuo zhe': Assemblies for teaching the Dharma and reciting precepts. (座合作坐) 'Bu shou yu zhe': Refers to disciples disobeying the teacher's instructions. 'Seng qi wen wei si jie': The clauses of the 'Sengqi' (僧祇) Vinaya are divided into four parts. First, reporting to the teacher. If the items needed are few and not obvious, there is no need to report. If the items needed are obvious, such as work matters, then it is necessary to report. ('Ren nu lin fan suo xian ye': 'Ren' (紉) is pronounced rèn, referring to threading a needle. Here it refers to minor tasks such as mending clothes.) 'You xia ming shi chu zhuan bai': When the teacher goes out, it is necessary to report. When the teacher returns, it refers to returning to the original place. 'Shuo qian yuan zhe': Stating the matters that have already been reported. 'Yu zhun ci zhe': Other matters can be inferred by analogy. 'Ruo di zi xia er jie zi xing shi': If disciples receive offerings, they must report to the teacher, hence this admonition. 'Fei jian fa zhe': Refers to worldly blessings with loopholes, which are easily dissipated. 'Gu ruo da fa kong bu qu shi xiang cheng wu lou shan. Ze shi jian fa': If one understands the emptiness of Dharma and does not cling to the appearance of giving, achieving unconditioned good karma, then that is a firm Dharma. 'Ruo yu xia ming chu xing bai': If one wants to go out, it is necessary to report. 'Ruo bu xia ming tong bai': If there are many things to do, it is necessary to report collectively. 'Ran yi shi zhong suo she duo shi jie bu xu bai': Regarding matters of dyeing clothes, many things included therein do not need to be reported one by one. 'You ru jing ying fo fa seng shi. Sui ju zong xiang yi shi bai zhi. Gu yun tong er': For example, when managing matters of the Buddha, Dharma, and Sangha, just mention one general aspect when reporting, so it is called a general report. 'Gu ji bing li tong bai fa yun. Cong jin qing dan zhi ming qing dan. Suo zuo yi qie shi bai A She Li zhi. Bian wei chen zhao bai yi yi ri bu xu': Ancient records establish a general reporting method, saying that from this morning to tomorrow morning, all matters done should be reported to the Acharya (阿阇梨, teacher), and it is considered that after reporting in the morning, there is no need to report for the rest of the day. 'Ci bu chu zheng jiao wang sheng gou li. Qie lv zhi bai shi ben qu ke bu. Dan yun yi qie wei shi he shi ru he liang yi. Kuang qian yin zhu jiao. Duo zhong bai fa jie ying wu yong. Jin you xing zhi wu zhi gu ye': This is not the Buddha's true teaching, but a fabricated one. Moreover, the Vinaya stipulates that reporting to the teacher is originally to ask whether it is permissible to do, just saying what everything is, and how it should be measured. Furthermore, the various teachings quoted earlier, the various reporting methods should all be useful. Now it is still done because of ignorance. 'Shan jian zhong bi you qi fa. Yi tai yuan kong bu wen. Er tai jin kong ta shi ying. San shang feng kong chou qi xun shi. Si gao chu kong cheng jiao man. Wu dang qian ai shi guan wang. Liu dang hou hui gu huan nan. Qi li yu zuo you qi chi xu': In the 'Samantapasadika' (善見律毗婆沙), there are seven improper situations. First, being too far away, fearing not being heard. Second, being too close, fearing stepping on the teacher's shadow. Third, being upwind, fearing the foul odor will熏 the teacher. Fourth, standing in a high place, fearing developing arrogance. Fifth, standing in front of the teacher, obstructing the teacher's view. Sixth, standing behind the teacher, making it difficult to turn around and call. Seventh, standing about seven feet to the left or right of the teacher. 'Jin yin er qi liang fa. Si fen ke jie': Now quoting these two sets of seven methods, they can be understood in the 'Dharmaguptaka Vinaya' (四分律). 'Shou fa zhong zhi xia yi zhi. Xia yun. Ri bie san shi jiao san zang jiao fa deng': In receiving the Dharma, it refers to relying on the teacher. Below it says, teaching the Tripitaka (三藏) teachings, etc., three times a day. 'Bao en zhong si fen wei er. Qian lue yin xing xiang. Er shi zhe lv yun. Yi xiu li fang she. Er bu huan yi fu': In the 'Baoen Sutra' (報恩經), the Dharmaguptaka Vinaya is divided into two parts. The previous briefly quoted the appearance of behavior. Two things, the Vinaya says, one is repairing the house, and the other is mending and washing clothes. 'Guang xia er zhi wen quan yi. Ji shou jie qian du di san shi yi juan mo. Bi yun. Zi jin yi qu zhi di zi fa ying xing. Ruo bu xing ying ru fa zhi. Ran hou lie xiang ci bu fan': Widely quoting scriptures to encourage reliance. That is, at the end of the thirty-first volume of the 'Ordination Khandhaka' (受戒犍度). There it says, from now on, the Dharma that disciples should practice is established. If they do not practice it, they should be punished according to the Dharma. Then list the appearances, which will not be elaborated here.

引。須者尋之。僧祇中右腳者傍門左入以從順故。同四分者除大小器等。十誦初明弟子勤勞先腳。至上浴法須爾。病用物者謂藥餌之資。日下明師攝濟。惡知識者順己欲情染習易故。最不可近故切訓之。一壞名聞。二障學業。三喪德行。四失正信。五伐善根。六墮惡道。近善知識反上可知。智論云。隨逐惡者皆由無智。古儒云。見賢思齊。見不賢而內自省。成論四輪。一住善處。二依善人。三發正愿。四植善根。況今末劫人非上智。志性無定好惡隨緣。凡在學流切宜擇善。因茲言及聞者三思。佛所嘆者看病福勝如下卷引。雜含中初明弟子如法。上二句離二過。諂偽是心欺誑即口。信下三句修三業。義分五行。一離惑倒。二無放逸。三不懈怠。四絕妄緣。五遠塵染。次第對之。深下奉教行。志下期聖道。如是下勸師敬念(授字古本作愛)。二明攝受。標示中和尚攝行同者。下七門中三及五六通明二師。餘四唯局依止。制意中初敘由。故下引制。咨承是資行。匠成即師德。此二句出制教之意。二中四分因。比丘不洗足飲水便依止。迷悶倒地佛因開之。十誦開五六夜。為選擇故與下伽論。延促少異。五百問中初不依止。受用犯盜者須約私物。師復不許。既非相攝輒用同盜。必是僧物十方同分。或師通允不為竊盜。理如十誦。

【現代漢語翻譯】引。需要尋找它。僧祇律中右腳在旁邊從左邊進入，因為要順從。與四分律相同，除了大小器物等。十誦律最初說明弟子勤勞，先洗腳。到上面的沐浴法也需要這樣。病用物指的是醫藥的資助。日下說明老師的攝受救濟。惡知識指的是順從自己的慾望和情感，容易被染習，所以最不可接近，因此要懇切地訓誡。一、破壞名聲。二、障礙學業。三、喪失德行。四、失去正信。五、砍伐善根。六、墮入惡道。接近善知識則反之可知。智度論說：『隨從惡人都是因為沒有智慧。』古代儒家說：『見到賢人就想向他看齊，見到不賢的人就反省自己。』成實論的四輪：一、安住于善處。二、依靠善人。三、發起正愿。四、種植善根。何況現在是末法時代，人們不是上等智慧，志向和性情沒有定性，好壞隨緣。凡是在學習的人，一定要選擇善良的。因為這些話，聽到的人要三思。佛所讚歎的看病福勝如下卷所引用。雜阿含經中最初說明弟子如法。上面的兩句是遠離兩種過失。諂媚虛偽是心裡的欺騙，欺誑就是口頭的。信下面的三句是修身口意三業。義理分為五行：一、遠離迷惑顛倒。二、沒有放逸。三、不懈怠。四、斷絕虛妄的因緣。五、遠離塵世的污染。依次對應。深下是奉行教導。志下是期望證得聖道。如下是勸勉老師敬念（授字古本）。二、說明攝受。標示中和尚攝受的行為相同。下面的七門中，第三和第五、第六都說明了兩位老師。其餘四項只侷限於依止。制定的用意中，最初敘述原因。故下引用戒律。咨承是資助修行。匠成是老師的德行。這兩句說明了制定教誡的用意。二中，四分律的原因是，比丘不洗腳就喝水，然後就依止了。迷悶倒地，佛因此開許。十誦律開許五六夜，是爲了選擇的緣故，與下面的伽論相同。時間長短略有不同。五百問中，最初是不依止。受用犯盜，需要約束私人物品。老師又不允許。既然不是互相攝受，擅自使用就等同於盜竊。必定是僧眾的物品，十方共同的份額。或者老師通融允許，就不算偷盜。道理如同十誦律。 English version: Introduction. It is necessary to seek it. In the Sanghika Vinaya, the right foot enters from the left side of the side door, because of following obedience. The same as the Dharmaguptaka Vinaya, except for large and small utensils, etc. The Dasadhyaya Vinaya initially explains that the disciple is diligent and washes the feet first. The above bathing method also requires this. 'Using things for illness' refers to the assistance of medicine. 'Below the sun' explains the teacher's acceptance and relief. 'Evil knowledge' refers to following one's own desires and emotions, which are easily contaminated, so it is most unapproachable, so it must be earnestly admonished. 1. Destroy reputation. 2. Hinder studies. 3. Lose morality. 4. Lose right faith. 5. Cut down good roots. 6. Fall into evil paths. Approaching good knowledge is the opposite. The Mahaprajnaparamita Sastra says: 'Following evil people is all because of lack of wisdom.' Ancient Confucianists said: 'When you see a virtuous person, you want to be like him; when you see an unvirtuous person, you reflect on yourself.' The four wheels of the Tattvasiddhi Sastra: 1. Abiding in a good place. 2. Relying on good people. 3. Making right vows. 4. Planting good roots. Moreover, now is the Age of Degeneration, people are not of superior wisdom, their aspirations and nature are unstable, and good and bad depend on circumstances. All those who are studying should choose the good. Because of these words, those who hear them should think thrice. The merit of taking care of the sick that the Buddha praised is quoted in the following volume. The Samyukta Agama initially explains that the disciple is in accordance with the Dharma. The above two sentences are free from two faults. Flattery and hypocrisy are deception in the heart, and deceit is in the mouth. The three sentences below 'faith' are cultivating the three karmas of body, speech, and mind. The meaning is divided into five lines: 1. Away from delusion and inversion. 2. Without negligence. 3. Not懈怠(xie dai: lax). 4. Severing false causes. 5. Away from the defilement of the world. Corresponding in order. 'Deep down' is to follow the teachings. 'Zhi Xia' is to expect to attain the holy path. 'Ru Xia' is to exhort the teacher to respect and念(nian: be mindful of) (the word '授(shou: give)' in the ancient version ). 2. Explain acceptance. In the indication, the behavior of the Upadhyaya (和尚: hé shàng, abbot or monk) accepting is the same. Among the following seven gates, the third, fifth, and sixth all explain the two teachers. The remaining four are only limited to reliance. In the intention of the system, the reason is initially narrated. Therefore, the precepts are quoted below. 'Consultation and inheritance' is to assist in practice. 'Crafting and completion' is the teacher's virtue. These two sentences explain the intention of formulating the precepts. In the second, the reason for the Dharmaguptaka Vinaya is that the Bhikshu (比丘: bǐ qiū, monk) drank water without washing his feet, and then relied on it. Confused and fell to the ground, the Buddha therefore allowed it. The Dasadhyaya Vinaya allows five or six nights, for the sake of selection, the same as the following伽(qié: sangha) theory. The length of time is slightly different. In the five hundred questions, the initial one is not relying on. Using and stealing requires restricting private property. The teacher does not allow it. Since they are not mutually accepting, unauthorized use is equivalent to theft. It must be the property of the Sangha (僧: sēng, monastic community), a common share of the ten directions. Or the teacher allows it, it is not considered theft. The principle is like the Dasadhyaya Vinaya.

【English Translation】 Introduction. It is necessary to seek it. In the Sanghika Vinaya, the right foot enters from the left side of the side door, because of following obedience. The same as the Dharmaguptaka Vinaya, except for large and small utensils, etc. The Dasadhyaya Vinaya initially explains that the disciple is diligent and washes the feet first. The above bathing method also requires this. 'Using things for illness' refers to the assistance of medicine. 'Below the sun' explains the teacher's acceptance and relief. 'Evil knowledge' refers to following one's own desires and emotions, which are easily contaminated, so it is most unapproachable, so it must be earnestly admonished. 1. Destroy reputation. 2. Hinder studies. 3. Lose morality. 4. Lose right faith. 5. Cut down good roots. 6. Fall into evil paths. Approaching good knowledge is the opposite. The Mahaprajnaparamita Sastra says: 'Following evil people is all because of lack of wisdom.' Ancient Confucianists said: 'When you see a virtuous person, you want to be like him; when you see an unvirtuous person, you reflect on yourself.' The four wheels of the Tattvasiddhi Sastra: 1. Abiding in a good place. 2. Relying on good people. 3. Making right vows. 4. Planting good roots. Moreover, now is the Age of Degeneration, people are not of superior wisdom, their aspirations and nature are unstable, and good and bad depend on circumstances. All those who are studying should choose the good. Because of these words, those who hear them should think thrice. The merit of taking care of the sick that the Buddha praised is quoted in the following volume. The Samyukta Agama initially explains that the disciple is in accordance with the Dharma. The above two sentences are free from two faults. Flattery and hypocrisy are deception in the heart, and deceit is in the mouth. The three sentences below 'faith' are cultivating the three karmas of body, speech, and mind. The meaning is divided into five lines: 1. Away from delusion and inversion. 2. Without negligence. 3. Not lax. 4. Severing false causes. 5. Away from the defilement of the world. Corresponding in order. 'Deep down' is to follow the teachings. 'Zhi Xia' is to expect to attain the holy path. 'Ru Xia' is to exhort the teacher to respect and be mindful of (the word 'give' in the ancient version **). 2. Explain acceptance. In the indication, the behavior of the Upadhyaya accepting is the same. Among the following seven gates, the third, fifth, and sixth all explain the two teachers. The remaining four are only limited to reliance. In the intention of the system, the reason is initially narrated. Therefore, the precepts are quoted below. 'Consultation and inheritance' is to assist in practice. 'Crafting and completion' is the teacher's virtue. These two sentences explain the intention of formulating the precepts. In the second, the reason for the Dharmaguptaka Vinaya is that the Bhikshu drank water without washing his feet, and then relied on it. Confused and fell to the ground, the Buddha therefore allowed it. The Dasadhyaya Vinaya allows five or six nights, for the sake of selection, the same as the following sangha theory. The length of time is slightly different. In the five hundred questions, the initial one is not relying on. Using and stealing requires restricting private property. The teacher does not allow it. Since they are not mutually accepting, unauthorized use is equivalent to theft. It must be the property of the Sangha, a common share of the ten directions. Or the teacher allows it, it is not considered theft. The principle is like the Dasadhyaya Vinaya.

違教吉羅或可論家制急。約緣辨犯義非重夷。若下不誦戒者臘同師位。教行無知不堪利養。故同犯盜。亦如上通。第三列名中初出家者。即十戒師和尚阇梨等者。謂與二師夏次同也。亦名同和尚同阇梨依止必滿十夏。不在等中所以除之。得名中前約夏。簡未滿不名。若下準例得名。攝人中若作師。更請者上四阇梨必滿十夏欲從依止。前法已失故令更請。列德中律中因制依止。有新受戒者受人依止。多起非法故制十歲。又有十歲愚癡比丘。受他依止。多造非法。複製十夏有智慧者。又有自謂有智慧者。受人依止複製阇梨行法。令教誡等。此三必具闕一不成。下指共行法。與前無別。選擇中伽論初明自選。及下明問他。言都無者總上三種。謂戒德無缺。教誡無倦。眷屬無諍。僧祇五法並制弟子。此彰師德歸攝人。心能感弟子。成此五者方可依止。即屬簡德(古云此五約師非也)。四分三段初明選德。言輒爾者律云。彼不選擇人受依止。故即下示過。文略呵責等四治故云等也。因下二明簡年。二歲比丘即律緣起尊者婆先也。未斷乳者喻于嬰兒。豈能生子也。若下三明誘去。律因二師破戒見等佛言。聽作如是意誘去。欲令長益沙門法。故引五百問反示如法不聽。言犯重者成盜人故。因說者彼云。昔有比丘輒誘沙彌去。此老比丘

無人看視不久命終。故制律中六群誘他弟子。佛言不應(止犯吉羅。論中重者必約盜心)。善見中明簡學業。檢行決疑必依解律。故余不許。下引僧祇轉釋解相。遮濫預。故知。二部律不繫四中。不能如上觀察機緣。然知律相容可咨問。自余不許故云下至。三千威儀彼文甚廣。撮要引之。第二卷首云。新至比丘欲到賢者所。請作依止阿阇梨。當先自說言我為某(先陳己名)。遠離三師各去是若干里。今獨來在此。本意欲學。連遇國郡不安故來到是。今自歸賢者。賢者為我作依止阿阇梨。賢者用某自歸故受某甲為弟子。賢者當用法故為某甲作阿阇梨。說已頭面作禮陳請等。又云。弟子依止阿阇梨有五事。一者當數往。二者至戶當三彈指。三者入當頭面禮。四者長跪問訊息。五者當還向戶出。復有五事。一旦往問訊。二師呼即著袈裟往不應單身。三當掃地具澡水拂拭牀蓆。四若有所作若出入行止當報。五受經問解得不得。不應有恐意。第四示緣中言多壞者律云。不案威儀著衣不齊整。乞食不如法處處受不凈食。受不凈缽食。在大食上小食上。高聲大喚如婆羅門會坐無異。聽下示制。元立依止補和尚處也。請法中準律具儀。跪膝合掌然後陳請。僧祇異名如前篇引。注中示知加改。彼云。我某甲求大德為依止愿大德與我依止我

依止大德住。故知。加改不唯阇梨二字。成不中五分。初明弟子受教之詞。本律無文。今須準用。先下明不識觀量。若依下明師不答。四分遣使謂。身不現前不成作法。遣受即弟子慢易。遣與謂師之率爾。五中標云大同者即共行七法。教誡中初文僧祇廣略次第四節。初明廣說三藏。晨朝日中昏暮為三時也。不下略說三藏。律藏戒相經論三科皆其要者(五陰十二入十八界為三科)。若受下復以禪誦便當教授。若不下直言約勒不引經律。已上四法言雖繁省並須三時。指過中以文開略法自可依行。況法語難遵。人情易厭故指其繁重。意使隨宜。禪齋者謂。坐禪時及中食時也。請意中計論請意。合在前科。然敘資心為彰師攝故此明耳。初二句即指上科。前但出法不明意。故或可指簡德中僧祇五法。或指總相攝中父想四心。以五法四心即同四意。此但廣之故云重也。四中初示相依。二明順學。三敬慕。四執勞。二法者雜含云。告諸比丘有二凈法。能護世間即慚愧也。必下結示可不。悠悠謂閑慢也。辦成也。斥非中蕭然寂靜也。兩攝或約師資相望。或約財法二事。成下喻師資非久也。野馬者天臺云。風動塵故曠野中如野馬(莊子云塵埃也)。極下喻受法不成也。陽焰者智論云。飢渴悶極見熱氣謂為是水。此謂似有而無也。引誡中大

【現代漢語翻譯】現代漢語譯本依止有德行的老師居住。因此可知，增加修改不只是『阇梨』（Acharya，阿阇梨，規範師）二字。成為不中的五分（指不符合五種情況）。首先說明弟子接受教誨的言辭，原本的律典沒有相關條文，現在需要參照使用。先在下面說明不認識觀量（不理解觀察和衡量）。如果依據下面說明老師不回答。《四分律》說，身體不親自到場不能完成羯磨（karma，業），派遣接受（教誨）就是弟子輕慢。派遣給予（教誨）就是老師的草率。五中標註說『大同』，就是共同奉行七法（指七種共同遵守的戒律）。教誡中，最初的文字僧祇（Mahāsaṃghika，大眾部）有廣、略、次第、四節。最初說明廣說三藏（Tipitaka，佛教經典的總稱）。早晨、上午、中午、黃昏作為三個時段。下面是略說三藏。律藏（Vinaya-pitaka，戒律）、戒相（戒律的表相）、經論（Sutra and Shastra，佛經和論著）三科都是其中的要點（五陰、十二入、十八界為三科）。如果接受下面再次用禪定和誦經來方便教授。如果下面直接說約束，不引用經律。以上四法，言語雖然有繁有簡，都需要三個時段。指出過失在於文字開啟簡略，法則可以依據奉行。何況佛法法語難以遵循，人情容易厭倦，所以指出其繁重，意思是使其隨宜。禪齋，指坐禪時以及中午吃飯時。請意中，計論請意，合併在前面的科目中。然而敘述資心是爲了彰顯老師的攝受，所以在此說明。最初兩句就是指上面的科目。前面只是說出法，沒有說明意，所以或許可以指簡德中的僧祇五法，或者指總相攝中的父想四心。因為五法四心就等同於四意。這裡只是擴充套件它，所以說『重』。四中，最初是顯示相依，二是說明順從學習，三是敬慕，四是執勞。二法，雜阿含經說，告訴各位比丘，有兩種清凈的法，能夠守護世間，就是慚愧。必定下面總結說明可以不這樣做。悠悠指閑散怠慢。辦，是成就的意思。斥責非議中，蕭然寂靜。兩攝，或許是就師資相互期望而言，或許是就財法兩件事而言。成就下面比喻師資關係不能長久。野馬，天臺宗說，風吹動塵土，所以在曠野中看起來像野馬（莊子說塵埃）。極其下面比喻接受佛法不能成就。陽焰，智論說，飢渴困悶到極點，看到熱氣以為是水。這是說好像有，但實際上沒有。引用告誡中，大

【English Translation】 English version Residing in reliance on a virtuous teacher. Hence it is known. The addition and alteration are not merely the two words 'Acharya' (規範師, disciplinarian). It becomes the fivefold 'not appropriate' (referring to not conforming to five conditions). Firstly, it explains the words of a disciple receiving instruction. The original Vinaya (律典, monastic code) has no such text, so it must now be applied accordingly. Below, it explains not recognizing observation and measurement (觀量, understanding observation and measurement). If based on the following, it explains that the teacher does not answer. The Sarvastivada Vinaya (《四分律》) states that if the body is not personally present, the karma (羯磨, action, deed) cannot be completed. Sending someone to receive (instruction) is the disciple's arrogance. Sending to give (instruction) is the teacher's rashness. The fifth note says 'greatly the same,' which means jointly practicing the seven dharmas (七法, referring to seven jointly observed precepts). In the admonition, the initial text of the Mahāsaṃghika (僧祇, 大眾部) has four sections: extensive, concise, sequential, and fourth. Firstly, it explains extensively expounding the Tripitaka (三藏, Tipitaka, the Buddhist canon). Morning, forenoon, noon, and dusk are the three times. Below is a concise explanation of the Tripitaka. The Vinaya-pitaka (律藏, monastic discipline), the characteristics of precepts (戒相, the appearance of precepts), and the Sutra and Shastra (經論, scriptures and treatises) are the essentials among them (the five skandhas, twelve entrances, and eighteen realms are the three categories). If accepting, below it again uses meditation and recitation to conveniently teach. If below, it directly speaks of restraint, without citing scriptures and treatises. The above four dharmas, although the words are sometimes extensive and sometimes concise, all require three times. Pointing out the fault lies in the text opening being concise, the dharma can be followed and practiced. Moreover, the Buddha's dharma is difficult to follow, and human nature is easily weary, so it points out its complexity, meaning to make it suitable. Chan Zhai (禪齋) refers to the time of sitting meditation and the time of eating at noon. In 'requesting intention,' the calculation and discussion of requesting intention are combined in the preceding category. However, narrating the supportive mind is to highlight the teacher's acceptance, so it is explained here. The first two sentences refer to the above category. Previously, it only stated the dharma without explaining the intention, so perhaps it can refer to the five dharmas of the Sangha in 'simplifying virtue,' or refer to the four minds of 'total acceptance' in 'fatherly thought.' Because the five dharmas and four minds are equivalent to the four intentions. Here it is only expanding it, so it says 'heavy.' In the fourth, firstly, it shows mutual reliance, secondly, it explains obedient learning, thirdly, it is reverence and admiration, and fourthly, it is diligent labor. The two dharmas, the Samyukta Agama (雜阿含經) says, tell the monks that there are two pure dharmas that can protect the world, which are shame and remorse. Certainly, below it concludes by explaining that it is permissible not to do this. 'Carefree' refers to being idle and negligent. 'Accomplish' means to achieve. In criticizing and disapproving, it is desolate and quiet. The two acceptances, perhaps in terms of mutual expectations between teacher and student, or perhaps in terms of the two matters of wealth and dharma. 'Accomplishment' below is a metaphor for the teacher-student relationship not lasting long. 'Wild horse,' the Tiantai school says, the wind blows dust, so in the wilderness it looks like a wild horse (Zhuangzi says dust). 'Extremely' below is a metaphor for not being able to achieve the acceptance of the Buddha's dharma. 'Mirage,' the Treatise on the Great Perfection of Wisdom (智論) says, when extremely hungry and thirsty, one sees hot air and thinks it is water. This means it seems to exist, but in reality, it does not. In citing admonitions, great

師者德重學優堪為世范。非今紫紫濫稱之者。不下列示五緣。上二可見。下意供養依止為三。五分小事謂供給承事也。若下恐俗輕侮正其所失。準彼乃是弟子覺師。今此反之意通彼此。下指廣相文見二十七。善見留一者。乃知師攝意本利他不圖役力。僧祇中王難謂為官。系閉等賊抄須贖者屬彼強故。若奪成盜必自脫免師攝無過。不下一句違上兩制。結師小罪。老弟子中但令夏次在上。不必年老。十誦可解。僧祇中初句標同。除下簡異。禮足永閉按摩時許。應下示同。上明師以法攝。同上日別三時教三藏教法等。百歲須依者舉多況少也。下至知二部律。謂不具上知有罪等四法也。晨下明弟子報恩。第六標分中合訶是過。訶誡即法餘二可知。示過中初文律列八個五事。總四十句初至不恭敬。即初五事次五云。無慚無愧(此二八五並同)。難與語惡人為友(此二句下七五並同)。好往淫女家(后六五事上四句並同。唯第五句別乃至以看龜鱉等一句接通前成八五也)。今束其同者止取別相。但十五事又式叉沙彌尼律中合列第七五中。今離為二相耳。上六註釋可解。戾猶逆也。友惡人者近習不善故。淫女下七種履涉非處故。看龜鱉者放恣嬉遊故。律下例通余過。勸令依罰。重罪者制唯犯吉約業。尤重如下引示。善戒中舉極惡人以

況其罪。猶更過之。好為人師者寧知不易乎。旃陀羅經音義中譯云嚴熾。亦云主殺人。即魁劊之名也。五百問中彼云。迦葉佛時有比丘。度弟子不教多作非法。命終生龍中。受苦不能忍。便觀宿命本作沙彌不持禁戒。師亦不教作念瞋師。會其師與五百人乘船度海。龍即出水捉船索此比丘。眾人即問。乃述本緣。眾不得已欲捉比丘。彼曰。我自入水不須見捉。即便投水喪命。釋疑中前引過相。八五列之。恐疑犯五方呵。故須明決。答中初正答。又下教酌情用舍。如文易會。引勸中彼經有一年少比丘。出家未久不聞法律。當乞食時不知前後次第。比丘訶諫不從。佛因垂誡。文如鈔中。不閑等者謂愚教也。凡所下明造過也。轉向下示現報也。舍戒下釋上轉向死也。犯正下釋上同死苦也。是下結勸。文中兩言謂同死苦。準經上句合云謂向于死。經云。所言死者謂舍戒等。同死苦者謂犯正等。經中牒釋。今易於下結。語不當異引經對校。定是傳誤須考本文。無勞強釋。第二訶誡敘如非中分三。初誡自量。若懷下次示正法。次第有四。初句明利他。次句明觀察。又依下出過相。依訶詞者即下五種重輕。隨用故云進退。依過下正訶責。若過下三勸依教初列非。宜下正勸停止也。鄙懷者即上諸非。出道者即前四法。然言之甚易。為之極

難。若不懷瞋安見訶責。雖云世有何嘗見之。茍自識心不如抑忍。列如法中四分五種。註釋甚明無勞煩釋。但初重后輕。中三互望並通輕重。執涅槃中敘過為二。初示正教。三世者釋迦為現。已前為過。彌勒已后為當。然過去已滅當來未立。安知其教。蓋諸佛道同舉現可驗。又復現教並明過未。故可知也。但佛法仁慈必無陵物。恒沙皆爾豈止釋迦乎。比下指非法。便下斥妄引。初標破。彼經第三因迦葉菩薩問長壽因。佛答。應護眾生同於子想。迦葉白佛。若有破戒作逆毀正法者。何得皆子想。因此令以羯磨治罰。乃至云。若見比丘見壞法者。置不驅遣訶責舉處。當知。是人佛法中怨等。迦葉復白佛言。如佛所言則不等視一切眾生。同一子想如羅睺羅。乃至佛言。譬如國王大臣宰相產育諸子。若二三四將付嚴師教詔。假使三子病杖而死余有一子。必當苦治要令成就。乃至如來亦爾。視壞法者等如一子。愚人執此故行杖罰。然下委斥。初出經意。一子地悲者若準經中正明如來。下引攝論則通初地。即下引經反質。即第十卷偈云。一切畏刀杖無不愛壽命。恕己可為喻。勿殺勿行杖。不知下責其妄引。嚴師為喻。即如上引。引深位中初正引。凈心者即初地。亦名歡喜地。無分別智于諸眾生同於一子無取捨故。方便者示現權巧度

【現代漢語翻譯】難（難以理解）。若不懷瞋（嗔恨）安見訶責（責備）？如果心中沒有嗔恨，又怎麼會去責備別人呢？雖云世有何嘗見之（見過這種事）？雖然說世上有這種情況，但我什麼時候見過呢？茍自識心不如抑忍（抑制忍耐）。如果能夠認識自己的心，不如抑制忍耐。列如法中四分五種（四分律和五分律）。註釋甚明無勞煩釋（註釋已經很清楚了，不需要再解釋了）。但初重后輕（開始時罪過重，後來罪過輕），中三互望並通輕重（中間三種情況互相參照，可以判斷罪過的輕重）。執涅槃中敘過為二（執持《涅槃經》中敘述過失的內容分為兩部分）。初示正教（首先展示正確的教義）。三世者釋迦為現（三世中，釋迦牟尼佛代表現在），已前為過（以前代表過去），彌勒已后為當（彌勒佛以後代表未來）。然過去已滅當來未立（然而過去已經滅亡，未來尚未到來），安知其教（怎麼知道他們的教義呢）？蓋諸佛道同舉現可驗（大概諸佛的道是相同的，舉出現世的可以驗證）。又復現教並明過未（現在的教義也說明了過去和未來），故可知也（所以可以知道）。但佛法仁慈必無陵物（但是佛法仁慈，一定不會欺凌眾生），恒沙皆爾豈止釋迦乎（像恒河沙數一樣多的佛都是這樣，難道只有釋迦牟尼佛是這樣嗎）？比下指非法（下面指的是非法）。便下斥妄引（接著駁斥錯誤的引用）。初標破（首先標明並駁斥）。彼經第三因迦葉菩薩問長壽因（《涅槃經》第三卷中，因為迦葉菩薩問長壽的原因），佛答（佛回答），應護眾生同於子想（應該保護眾生，把他們當作自己的孩子一樣看待）。迦葉白佛（迦葉菩薩對佛說），若有破戒作逆毀正法者（如果有人破戒、作惡、毀壞正法），何得皆子想（怎麼能把他們都當作自己的孩子一樣看待呢）？因此令以羯磨治罰（因此應該用羯磨來懲治他們），乃至云（甚至說），若見比丘見壞法者（如果看到比丘破壞佛法），置不驅遣訶責舉處（不驅逐、不責備、不舉報），當知（應當知道），是人佛法中怨等（這個人是佛法中的怨敵）。迦葉復白佛言（迦葉菩薩又對佛說），如佛所言則不等視一切眾生（如果像佛所說的那樣，那就不是平等看待一切眾生了），同一子想如羅睺羅（把他們都當作自己的孩子一樣看待，就像羅睺羅一樣）。乃至佛言（甚至佛說），譬如國王大臣宰相產育諸子（譬如國王、大臣、宰相生了很多孩子），若二三四將付嚴師教詔（如果把其中兩三個或三四個交給嚴厲的老師教導），假使三子病杖而死余有一子（即使三個孩子因為受到鞭打而死，只剩下一個孩子），必當苦治要令成就（也一定要嚴格管教，讓他們有所成就）。乃至如來亦爾（甚至如來也是這樣），視壞法者等如一子（把破壞佛法的人當作一個孩子）。愚人執此故行杖罰（愚蠢的人執著於此，所以施行鞭打懲罰）。然下委斥（然而下面詳細地駁斥）。初出經意（首先解釋經文的含義）。一子地悲者若準經中正明如來（經文中的『一個孩子』，如果按照經文的正確含義來理解，指的是如來）。下引攝論則通初地（下面引用《攝大乘論》，則可以理解為初地菩薩）。即下引經反質（接著引用經文反駁）。即第十卷偈云（即第十卷的偈頌說），一切畏刀杖無不愛壽命（一切眾生都害怕刀杖，沒有不愛惜生命的），恕己可為喻（用寬恕自己來做比喻），勿殺勿行杖（不要殺害，不要施行鞭打）。不知下責其妄引（不知道下面責備他們錯誤地引用）。嚴師為喻（用嚴厲的老師做比喻）。即如上引（即如上面引用的）。引深位中初正引（在引用深位菩薩的例子中，首先正確地引用）。凈心者即初地（心地清凈的人就是初地菩薩），亦名歡喜地（也叫歡喜地），無分別智于諸眾生同於一子無取捨故（因為他們沒有分別智，對一切眾生都當作自己的孩子一樣看待，沒有取捨）。方便者示現權巧度（方便是指示現權巧來度化眾生）。

【English Translation】 Difficult. If one does not harbor anger, how can one see fault-finding and reprimanding? Although it is said that such things exist in the world, when have I ever seen them? If one can recognize one's own mind, it is better to suppress and endure. The 'Four Divisions' and 'Five Kinds' are listed in the Dharma. The annotations are very clear, so there is no need for further explanation. However, the initial offense is severe, and the subsequent ones are lighter. The three middle ones are mutually considered, and the severity can be determined by comparing them. Holding onto the 'Nirvana Sutra,' the narration of faults is divided into two parts. First, it shows the correct teachings. In the three periods of time, Shakyamuni represents the present; before him is the past; and after Maitreya is the future. However, the past has already perished, and the future has not yet arrived. How can we know their teachings? Generally, the paths of all Buddhas are the same, and the present can be verified. Moreover, the present teachings also clarify the past and future, so they can be known. However, the Buddha's Dharma is benevolent and will never bully beings. All Buddhas as numerous as the sands of the Ganges are like this; is it only Shakyamuni? The following refers to what is unlawful. Then, it refutes the false citations. First, it marks and refutes. In the third chapter of that sutra, because Kashyapa Bodhisattva asked about the cause of longevity, the Buddha answered, 'One should protect all beings as if they were one's own children.' Kashyapa said to the Buddha, 'If there are those who break the precepts, commit rebellious acts, and destroy the true Dharma, how can they all be regarded as one's own children?' Therefore, it is ordered to use 'karma' to punish them, even saying, 'If one sees a Bhikshu destroying the Dharma, and does not expel, reprimand, or report them, know that this person is an enemy of the Buddha's Dharma.' Kashyapa again said to the Buddha, 'If it is as the Buddha says, then one is not treating all beings equally, regarding them all as one's own children, like Rahula.' Even the Buddha said, 'For example, a king, minister, or prime minister has many children. If two, three, or four of them are entrusted to a strict teacher for instruction, even if three children die from being beaten, and only one child remains, they must be strictly disciplined to achieve success.' Even the Tathagata is like this, regarding those who destroy the Dharma as one child. Foolish people cling to this, so they inflict beatings and punishments. Then, it refutes in detail. First, it explains the meaning of the sutra. 'One child' in the context of compassion, if interpreted correctly according to the sutra, clearly refers to the Tathagata. The following citation from the 'Compendium of the Mahayana' extends it to the first Bhumi (stage of Bodhisattva). Then, it cites the sutra to refute. That is, the verse in the tenth chapter says, 'All fear swords and sticks, and none do not cherish life. Forgive yourself as an analogy; do not kill or strike.' Not knowing, it blames their false citation. Using a strict teacher as an analogy, as cited above. In citing the example of a Bodhisattva in a deep stage, it first correctly cites. 'Pure mind' refers to the first Bhumi, also called the 'Land of Joy,' because they have no discriminating wisdom and regard all beings as their own children, without preference. 'Expedient means' refers to showing skillful means to liberate beings.

眾生故。十事即十不善。今下斥濫。準涅槃者即上偈文恕猶度也。智論云。苦力多樂力少。若人遍身受樂一處針刺。眾樂都失但覺刺苦。凈度偽經如序所列。舊記云。彼明。重罪打三百。中罪打二百。下罪打一百皆得福也。此下斥非初指偽。隋朝焚燬。古德不用故云智者共非。縱下從破可解。引正教中本律。瞋心訶責即毀呰戒開慈救故。杖擬畜生犯吉出打比丘戒。地持中約過輕重以分三犯。罰黜者不令依住。折伏者以事陵辱。如律奪衣斷食之類。訶責者若言訶誡(舊約夷殘提吉。分三犯者未必然也)。大集中初示極誡。罪同等者舉重為比。出一佛血一劫阿鼻何況萬億。若下教治法。僧事即羯磨說戒。若下出能罰之報。何以下出不聽之意。準下準經以責。前明初地可行十事。已是下凡。不宜僭濫。結業既重。死墮惡道故曰冥然。僧祇中三。初明折辱法。謂可罰者。若兇下明舍離法。即不可責罰者。若弟子下弟子惱眾。師為懺謝法。三非法中四分前列五非。上二時久失訓誨故。病人律因二師不看病者困篤故。不喚現前不知訶故。不出過不知何罪故。若下明師乖法。或下即弟子悖戾。得罪二字總上諸非。律文並言不應故。僧祇初明暫奪。共行謂和尚親度者。七法相攝故名共行。若據依止亦共七法。從本彰目以簡親疏。若與下

明永奪以先要故。此並奪衣戒中不犯緣也。適悅也。十誦剝衣折辱異上兩奪。初緣起。佛下立制。沙彌二衣故須留一。準小例大須留下衣。四辭謝法去住中十誦文為二。初辭好師。法但不勤訓誨。故欲從他。先明白師次明師為選擇。若和尚下遠離不好師。法下列四句。二住二去。法是本務食乃旁資。有食無法徒養于穢軀。有法無食終成於慧命。聖制有以何得不思。僧祇中初明去住。彼亦四句二去二住。不問而去(同上無法無食)。問而去(有食無法)。苦住(有法無食盡壽不應去)。樂住(有食有法雖遣不應去)。若下二明諫爭。喚汝來者彼律正作婦女字。今此寫誤。五百問中今時末法多有斯事。雖欲從他抑遏打罵。故令晚進。白首面墻。法墜於時率由斯致。必負高識無枉自他。辭去中為二。初明訶責懺謝。又二。初明求人調和法。應知下令師觀察。律下二自對求懺法。前明弟子勤懇。若下下制師必受。次若知下明知非舍離。初聽他誘去。律開必能長益沙門果者。故知。能誘必約好師。若弟子下二自白捨去。五種即下白法五句。依師本意檢過策勤。五並不知師義安在。去非就道固其宜矣。釋難中前七法中弟子于師訶責。犯殘並須經理。有疑惡見覆須諫正。此明捨去故須和會。正答可解。引示中前明受諫。若師下明拒諫

。依前二師者和尚遠去。依止出界。七失師法列示中初明和尚無失。無德依他者但可捨去相依仍在。以下示無失所以。初受期心盡壽親附。不同依止容有再請故也。二明依止有失。若論依止但有請法。義分三種故云詳正。若失請法則須重加。若失下二起心而已。如后所明。互治中二前明師被治。中復二。初定失法。律云。和尚阇梨僧與作訶責擯出依止。遮不至白衣家。作舉佛言不失依止(弟子亦同)。今以義約即不失上二也(舊云三舉失下二者非也)。以師下釋失所以。言得罪者若輒教誡則違行法。一一吉羅。以奪下轉釋得罪。不得依止即奪眷屬也。若下次明弟子被治。三皆不失。開無隨順者合衆同治。餘人隨順並制吉羅師獨開之(不同隨舉彼局惡見犯提故)。互出界中初牒文。律云。和尚阇梨決意出界去不還。而即日還。佛言此失依止(弟子亦同)。失下次義決。不失請者不越宿故。言但生者謂起意也。請法謂求教授。律約即還故云決意。若論隔宿不問決與不決。三法俱失。指大疏者古記引云。師徒決意出界心隔。雖即日還便失依止者(謂失下二)。若爾離衣破夏何待經宿。答師徒各有兩舍之心。故失人有離衣處心。衣處無離人意故須經宿。又衣夏約明相論失。依止約心約界明失。故不同也。通列中律文前後總括有

九。第四犯重者律云。和尚阇梨僧為作滅擯。佛言失依止(弟子亦同)。五如上引通七羯磨。且舉訶責。餘七種即出受戒犍度八五句中。對文可見。彼云有五法失依止(一師訶責。二去三休道。四不與依止。五入戒場上)。復有五事(一死二去三休道。四不與依止。五若五歲若過五歲)。復有五事(五見本和上。四句同前唯第五別自下並爾)。復有五事(五和上阇梨休道)。復有五事(五弟子休道)。復有五事(五和上阇梨命終)。復有五事(五弟子命終)。復有五事(五還在和上目下住)。第二第六必約經宿。若即日還如上所判。第八謂師先遠去。弟子別求依止后見本師。還復依學。彼法即失。第九亦爾。但約弟子離師后還為異。準律上六通於師資。下三唯局弟子。言約教失者別點第七。且約教限。若就行論法身成立方離依止。如上所明。問訶責約教明言不失。答上準奪行亦即是教。問遠去訶責即上二門何須重示。答遠去即還。律文判失而義有不失。訶責等七律判不失。而約義有失。所以此二先明後方通列。問約前三法別配九種同異云何。答訶責失一如上可知。遠去兩別。即還失二越宿失三。余之七種約教失三。尋之可見(古云。死與休道三法俱失。訶責失一余並失下二非也。安有犯重入場。請法仍在耶)。

【現代漢語翻譯】現代漢語譯本九、第四種犯重罪的情況，戒律中說，由和尚（Upadhyaya，親教師）和阇梨（Acarya，軌範師）為僧人執行滅擯（Nirvasana，驅逐出僧團）的羯磨（Karma，儀式）。佛說，這就失去了依止（Nissaya，依靠）。（弟子也同樣適用）。五、如上面引用的，適用於七種羯磨。這裡只舉訶責（Tajjaniya-kamma，申斥羯磨）為例。其餘七種羯磨可以在出家受戒犍度（Khandhaka，篇章）的八十五句中找到，對照經文就能看到。那裡說有五種情況會失去依止：（一、師父訶責；二、離去；三、舍戒；四、不給予依止；五、進入戒場）。又有五種情況：（一、死亡；二、離去；三、舍戒；四、不給予依止；五、如果五歲或超過五歲）。又有五種情況：（五、見到本來的和尚，前面四句相同，只有第五句不同，下面的情況也是如此）。又有五種情況：（五、和尚或阇梨舍戒）。又有五種情況：（五、弟子舍戒）。又有五種情況：（五、和尚或阇梨去世）。又有五種情況：（五、弟子去世）。又有五種情況：（五、仍然在和尚的眼皮底下居住）。第二種和第六種情況必須經過一夜。如果當天返回，則如上所述判斷。第八種情況是指師父先遠去，弟子另外尋求依止，之後又見到本來的師父，又想重新依止學習，那麼之前的依止就失去了。第九種情況也是如此，只是強調弟子離開師父后又返回的情況有所不同。按照戒律，上面的六種情況師父和弟子都適用，下面的三種情況只適用於弟子。說到依教法失去依止，特別指出第七種情況，並且是按照教法的期限來判斷。如果按照修行來說，法身（Dharmakaya，佛的法性之身）成立才能離開依止，如上面所說。問：訶責按照教法來說，明確說明不會失去依止。答：上面按照奪取修行來說，也就是教法。問：遠去和訶責就是上面的兩種情況，為什麼需要重複說明？答：遠去之後又返回，戒律判決失去依止，但從意義上來說有不失去的情況。訶責等七種情況，戒律判決不失去依止，但從意義上來說有失去的情況。所以這兩種情況先明確說明，然後再統一列出。問：按照前面的三種情況，分別對應九種情況的同異之處是什麼？答：訶責失去一種，如上面所知。遠去有兩種不同，即返回失去兩種，過夜失去三種。其餘的七種情況，按照教法失去三種，仔細尋找就能看到。（古人說：死亡和舍戒三種情況都失去，訶責失去一種，其餘都失去下面兩種，這是不對的。哪有犯重罪進入戒場，請法仍然存在的道理呢？）

【English Translation】 English version 9. The fourth case of committing a grave offense, the Vinaya (rules of monastic discipline) states that the Upadhyaya (preceptor) and Acarya (teacher) perform the Nirvasana (excommunication) Karma (ritual) for the monk. The Buddha said that this results in the loss of Nissaya (dependence/reliance). (The same applies to the disciple). 5. As quoted above, it applies to the seven Karmas. Here, we only take Tajjaniya-kamma (censure Karma) as an example. The remaining seven Karmas can be found in the eighty-five clauses of the ordination Khandhaka (section), which can be seen by comparing the texts. It states that there are five situations in which one loses Nissaya: (1. The teacher censures; 2. Departure; 3. Renouncing the precepts; 4. Not granting Nissaya; 5. Entering the ordination ground). There are also five situations: (1. Death; 2. Departure; 3. Renouncing the precepts; 4. Not granting Nissaya; 5. If five years or more have passed). There are also five situations: (5. Seeing the original Upadhyaya, the first four clauses are the same, only the fifth clause is different, and the following situations are also the same). There are also five situations: (5. The Upadhyaya or Acarya renounces the precepts). There are also five situations: (5. The disciple renounces the precepts). There are also five situations: (5. The Upadhyaya or Acarya passes away). There are also five situations: (5. The disciple passes away). There are also five situations: (5. Still residing under the supervision of the Upadhyaya). The second and sixth situations must involve spending the night. If returning on the same day, the judgment is as stated above. The eighth situation refers to the teacher departing far away first, the disciple seeking another Nissaya, and then seeing the original teacher again, wanting to rely on and learn again, then the previous Nissaya is lost. The ninth situation is also the same, but it emphasizes that the situation where the disciple leaves the teacher and then returns is different. According to the Vinaya, the above six situations apply to both teacher and disciple, and the following three situations only apply to the disciple. Speaking of losing Nissaya according to the Dharma, it specifically points out the seventh situation, and it is judged according to the time limit of the Dharma. If speaking in terms of practice, one can only leave Nissaya when the Dharmakaya (Dharma body) is established, as stated above. Question: Censure, according to the Dharma, clearly states that Nissaya is not lost. Answer: The above, according to depriving practice, is also the Dharma. Question: Departure and censure are the above two situations, why is it necessary to repeat the explanation? Answer: Returning after departure, the Vinaya judges that Nissaya is lost, but in terms of meaning, there are situations where it is not lost. In the seven situations such as censure, the Vinaya judges that Nissaya is not lost, but in terms of meaning, there are situations where it is lost. Therefore, these two situations are clearly stated first, and then listed uniformly. Question: According to the previous three situations, what are the similarities and differences corresponding to the nine situations? Answer: Censure loses one, as known above. Departure has two differences, that is, returning loses two, and spending the night loses three. In the remaining seven situations, three are lost according to the Dharma, which can be seen by careful examination. (The ancients said: Death and renouncing the precepts all lose three, censure loses one, and the rest lose the following two, which is incorrect. How can there be the reason that committing a grave offense and entering the ordination ground, the request for Dharma still exists?)

四分律行事鈔資持記上三

四分律行事鈔資持記上四

釋說戒篇

戒即本受法體量等塵沙。從緣舉要且列二百五十。為持犯蹊徑使攝修之易。然恐物情懈怠不自策勤。故黑白兩半畢集一處作法宣告。庶使因言省己治行日新。雖廣略兩殊僧別三位。一言統攝無非凈行。故云說戒。正儀者以普照道安及當時律肆。立法雖殊多無典據。此篇所述皆憑聖量。參詳經律搜駁是非。題曰正儀。對簡非正。又覆上云說戒克指所說之法。下云正儀統該能辨之緣。能所兩標緣法雙顯故也。註文示正譯中。即下三千威儀初義是今正用。故先舉之。言凈住者二義釋之。一不失義。聞持無犯體常存。故下云清凈戒住是也。二依止義。禁制三業安住戒中。即廣弘明集云。凈身口意如戒而住是也。廣引中出要律儀但指國語。續引泥洹。始是翻名。憍薩羅者方誌雲系中印度。週六千。余山城週四千餘里。大信佛法等。泥洹有二本。今云六卷。簡雙卷者。長養即總翻。二義是別釋。初義同上。次義即下伽論證得白法等。或可長對次義養對初義。雜含中梵語雖具猶訛。則知單云布薩訛而復略。下引正音二義分配。斷謂止惡同上戒住。下義相對可知。國語不同訛上兩字故亦呼下。上是具翻覆含余義。則有七名。初雲集者。戒序云共集一

【現代漢語翻譯】現代漢語譯本《四分律行事鈔資持記》卷三

《四分律行事鈔資持記》卷四

釋說戒篇

戒的本體、法、體量等，多如塵沙。從關鍵處著手，列出二百五十條戒。爲了方便持戒和避免違犯，使修行更容易。然而，恐怕人們懈怠而不自我鞭策，所以將黑白兩半（指比丘和比丘尼的戒律）全部集中在一處，依法宣告。希望因此能反省自己，使修行日益精進。雖然廣略兩種戒律，僧和尼有三種不同的地位，但都統一于清凈的行為。所以稱為『說戒』。『正儀』是指普照律師、道安法師以及當時的律學界，雖然立法的形式不同，但大多沒有典據。本篇所說的，都依據聖人的教量，參考經律，辨別是非。題為『正儀』，是爲了區別于不正的儀軌。而且，上面說的『說戒』，明確指所說的法；下面說的『正儀』，統攝能辨別的因緣。能說和所說都標明，因緣和法都顯現出來。註文中指示，在翻譯中，三千威儀的最初含義是現在所用的，所以先舉出。『凈住』有兩種解釋：一是『不失』的意思，聽聞和持守戒律，沒有違犯，戒體常存，所以下面說『清凈戒住』就是這個意思。二是『依止』的意思，禁制身口意三業，安住在戒律中。就像《廣弘明集》中說的：『清凈身口意，如戒而住』。廣泛引用的《出要律儀》，只是指用國語（即漢語）表達的。後來引用的《泥洹經》，才開始翻譯名稱。『憍薩羅』（Kosala）在方誌中記載，是中印度的一個國家，周長六千里。其餘的山城，周長四千餘裡。非常信奉佛法等等。《泥洹經》有兩個版本，現在說的是六卷本，區別于雙卷本。《長養》是總的翻譯，兩種含義是分別解釋。第一種含義與上面相同。第二種含義，就像下面《伽論》中證明獲得白法等等。或許可以『長』對應第二種含義，『養』對應第一種含義。《雜阿含經》中，梵語雖然具備，但有訛誤。由此可知，單說『布薩』（Posadha）是訛誤而且簡略的。下面引用的正音，將兩種含義分配開來。『斷』是停止作惡，與上面的『戒住』相同。下面的含義相對可知。國語不同，沒有訛誤上面的兩個字，所以也稱呼下面的含義。上面是完整的翻譯，而且包含其餘的含義，所以有七個名稱。最初說『集』，戒序中說『共同聚集』

【English Translation】 English version The Fourth Division Law, Matters, Excerpts, Annotations on Supporting the Record, Volume Three

The Fourth Division Law, Matters, Excerpts, Annotations on Supporting the Record, Volume Four

Explanation of the Chapter on Reciting the Precepts

The precepts, their essence, the Dharma, their scope, are as numerous as dust motes. Focusing on the essentials, 250 precepts are listed. This is to facilitate upholding the precepts and avoiding transgressions, making practice easier. However, fearing that people may become lax and not self-motivate, both the 'black' and 'white' halves (referring to the precepts for monks and nuns) are gathered together in one place to be declared according to the Dharma. It is hoped that this will lead to self-reflection and daily renewal in practice. Although the precepts are presented in both extensive and concise forms, and monks and nuns have three different ranks, all are unified under the umbrella of pure conduct. Hence, it is called 'Reciting the Precepts.' 'Correct Ritual' refers to the practices of Lawyer Puzhao, Dharma Master Dao'an, and the Vinaya community at that time. Although the forms of establishing the precepts differed, most lacked authoritative basis. What is described in this chapter is based on the teachings of the sages, referencing the sutras and Vinaya, and distinguishing right from wrong. The title 'Correct Ritual' is to differentiate it from incorrect rituals. Moreover, the 'Reciting the Precepts' mentioned above specifically refers to the Dharma being recited; the 'Correct Ritual' mentioned below encompasses the conditions for discerning. Both the speaker and the spoken are indicated, and both the conditions and the Dharma are revealed. The annotation indicates that in the translation, the initial meaning of the Three Thousand Dignified Manners is what is currently used, so it is mentioned first. 'Pure Abiding' has two interpretations: first, the meaning of 'not losing,' hearing and upholding the precepts without transgression, the essence of the precepts always remains, hence the saying below, 'pure precepts abide,' which is this meaning. Second, the meaning of 'relying on,' restraining the three karmas of body, speech, and mind, and abiding in the precepts. Just as the Guang Hongming Ji says: 'Purify body, speech, and mind, abide according to the precepts.' The extensively quoted Chu Yao Lu Yi only refers to expressions in the national language (i.e., Chinese). The later quoted Nirvana Sutra began to translate the names. 'Kosala' is recorded in local chronicles as a country in central India, with a circumference of six thousand li. The remaining mountain cities have a circumference of over four thousand li. They greatly believe in the Buddha's Dharma, and so on. There are two versions of the Nirvana Sutra, the six-volume version is being referred to now, distinguishing it from the two-volume version. Chang Yang ('Growth and Nourishment') is the general translation, and the two meanings are explained separately. The first meaning is the same as above. The second meaning is like the proof of obtaining white Dharma in the Galu Sutra below, and so on. Perhaps chang ('growth') can correspond to the second meaning, and yang ('nourishment') can correspond to the first meaning. In the Samyukta Agama Sutra, although the Sanskrit is complete, there are errors. From this, it can be known that simply saying 'Posadha' is erroneous and abbreviated. The correct pronunciation quoted below distributes the two meanings. Duan ('cessation') is stopping evil, which is the same as the 'precepts abide' above. The meaning below can be understood relatively. The national language is different, there are no errors in the two characters above, so the meaning below is also called. The above is a complete translation, and also contains the remaining meanings, so there are seven names. The first saying 'gather' is from the precepts preface, which says 'gather together'

處也。二云知者。即自知犯不犯等。下云從前半月至今半月中間不犯戒耶。三宜者。戒疏云。晦望兩半折中之宜。四同者。下云十方凡聖所共同遵故。五共住者。奉慎清凈住二種僧中。有犯者不得聞故。六云轉者。轉諸業惑證白法故。七云常者。僧所常行余皆稀故經但出名。今以意詳引文約義略如上釋。三千中三譯。二同上釋。和合者三體三相非說不顯故。下二云義言顯上正翻。故已上多名總歸四種。凈住斷轉止惡為名。增長長養生善為名。集同共和遵奉為名。知宜及常從製爲名。然雖多出但準前標。止翻凈住。會通中俱舍明八戒皆云受布薩護故云名也。名即是召。次引了論戒護兩分會同俱舍。二論言護名義頗同。布薩與戒華梵互舉。事同名異。后引律者。律中二十犍度。第二即說戒犍度。后五百結集中迦葉敘波離結集乃云布薩犍度。即知前標說戒。后云布薩。前後互舉故云即也。此句正指同前篇目。問為布薩翻說戒耶。且布薩自翻凈住。戒乃梵語尸羅。既非對翻。云何律論二名互顯。問何以不云布薩正儀耶。思之可解(學者多昧故當曲釋)。敘意中初顯教益。上二句標嘆。下二句釋成。上句約時顯功。正像語略。理須兼末。即下云。云何得知佛法久住等。下句約法明用。以同遵故。清凈和合余法可行。下云攝僧根本

之教是也。次科初四句先示情見。滿猶厭也。希作者如結界受懺等。數為即半月常行。比下正斥。初二句斥慢易。良下推所以。日染者常所習故。屢聞者一月兩說故。屢數也。以此下結嘆。情即妄緣逐物流變。愛此惡彼貴希賤數。寄此一事足見凡情。故云可知。彼時尚爾豈況於今。僧寺雖多行之彌寡。縱有行處事不獲已。豈非宿業生值斯時。念道之流愿須珍敬。三中初敘古。二顯今。初中先列諸本。齊即南齊蕭子良。生封竟陵王死謚文宣王。在家布薩者。或五戒八戒或云菩薩戒。其文已亡不可尋矣(或云即凈住子二十卷也)。普照。指歸云。遍尋傳記詢訪名公未知何代人。道安者晉高僧。制僧尼軌範。為三例。一行香定座上經上講之法。二常日六時行道飲食唱時法。三布薩差使悔過等法。天下寺舍皆準行之。廣敘德業備如梁傳。但下評量得失。上二句示古差殊。下二句顯今縱奪。意解即所見也。心相謂處事也。顯今中雲經意者。語通三藏皆得名經。下引諸部律文大小經論等(例如下云各誦經中清凈偈文出僧祇即目律為經)。所聞謂世中相傳。重謂對前諸本。撰次即目綴文。生起中初嗟時示意。故下指前標后。敦遇有本作敦勵。先引勸勉即前云凡情易滿等。引諸文中。善見上二句比丘問佛下句即佛答詞。伽論初明斷惡。

【現代漢語翻譯】現代漢語譯本這是佛陀的教導。接下來，在第二部分的前四句中，首先展示了情感的顯現。'滿'意味著滿足或厭倦。'希'指的是像結界、接受懺悔等儀式。'數'指的是半月一次的常行儀式。下面的內容是對這些行為的直接斥責。最初的兩句斥責了輕慢和怠慢。'良'字之後推導出了原因。'日染'指的是日常的習慣，'屢聞'指的是一個月兩次的說法，即頻繁。用'以此'來總結感嘆。情感是虛妄的因緣，追逐外物而變化，愛這個，厭那個，重視稀有的，輕賤常見的。從這一件事就可以看出凡夫的情感。所以說'可知'。那時尚且如此，更何況現在呢？寺廟雖然很多，但真正實踐的人卻很少。即使有實踐的地方，也是迫不得已。這難道不是因為宿世的業力，生在了這樣的時代嗎？修道的人應該珍惜和尊重。在第三部分中，首先敘述古代的情況，然後顯現現在的情況。在敘述古代情況的部分，首先列舉了各種版本。'齊'指的是南齊的蕭子良，生前被封為竟陵王，死後謚號文宣王。在家布薩的人，或者受持五戒、八戒，或者說是菩薩戒。但這些戒文已經遺失，無法找到了（或者說是《凈住子》二十卷）。'普照'，《指歸》中說，遍尋傳記，詢問名公，也不知道是哪個時代的人。'道安'是晉代的高僧，制定了僧尼的規範，分為三類：一是行香、定座、上經、上講之法；二是常日六時行道、飲食唱時之法；三是布薩、差使、悔過等法。天下的寺廟都按照這些規範來執行。關於他的德行和事業的詳細敘述，可以參考《梁傳》。'但'字之後是對得失的評價。上面的兩句顯示了古代的差異，下面的兩句顯示了現在放縱和剝奪。'意解'指的是所見到的。'心相'指的是處理事情的方式。在顯現現在情況的部分中，'云經意者'，指的是三藏中的任何一部都可以稱為經。下面引用了各種律文、大小經論等（例如下面說'各誦經中清凈偈文出僧祇'，即把律看作經）。'所聞'指的是世俗中相傳的。'重'指的是相對於前面的各種版本。'撰次'指的是綴文。在'生起'中，首先感嘆時代，然後示意。'故'字之後指代前面，標明後面。'敦遇'有的版本寫作'敦勵'。首先引用勸勉的話，即前面說的'凡情易滿'等。在引用的各種文中，'善見'上面的兩句是比丘問佛，下面的句子是佛的回答。'伽論'首先闡明斷惡。

【English Translation】 English version This is the teaching of the Buddha. Next, in the first four sentences of the second section, the manifestation of emotions is first shown. 'Full' means satisfied or weary. 'Rare' refers to rituals such as establishing boundaries, receiving repentance, etc. 'Frequent' refers to the semi-monthly regular practice. The following content is a direct rebuke of these behaviors. The first two sentences rebuke slowness and negligence. After the word 'good', the reason is derived. 'Daily dyed' refers to daily habits, and 'frequently heard' refers to the two monthly sayings, that is, frequent. Use 'therefore' to summarize the exclamation. Emotions are false causes and conditions, chasing external things and changing, loving this, hating that, valuing the rare, and despising the common. From this one thing, we can see the emotions of ordinary people. So it is said 'knowable'. If it was like this at that time, how much more so now? Although there are many temples, there are very few people who truly practice. Even if there are places of practice, it is out of necessity. Isn't this because of the karma of past lives, being born in such an era? Those who cultivate the Way should cherish and respect it. In the third part, first narrate the ancient situation, and then manifest the present situation. In the part narrating the ancient situation, first list various versions. 'Qi' refers to Xiao Ziliang of the Southern Qi Dynasty, who was named Prince Jingling during his lifetime and was posthumously named Prince Wenxuan after his death. Those who perform Posadha at home either observe the five precepts, the eight precepts, or the Bodhisattva precepts. However, these precepts have been lost and cannot be found (or it is the twenty volumes of 'Jingzhuzi'). 'Puzhao', 'Zhigui' says, after searching through biographies and inquiring about famous officials, I don't know which era he was from. 'Daoan' was a eminent monk of the Jin Dynasty who formulated the norms for monks and nuns, divided into three categories: first, the method of burning incense, setting seats, presenting scriptures, and lecturing; second, the method of practicing the Way, eating, and chanting at six times daily; third, the method of Posadha, errands, repentance, and so on. The temples in the world all follow these norms. For a detailed description of his virtues and deeds, refer to 'Biography of Liang'. After the word 'but', there is an evaluation of gains and losses. The above two sentences show the differences in ancient times, and the following two sentences show the indulgence and deprivation of the present. 'Intentional interpretation' refers to what is seen. 'Mental appearance' refers to the way of handling things. In the part showing the present situation, 'Yun Jing Yi Zhe' refers to any part of the Tripitaka that can be called a sutra. Below are quoted various Vinaya texts, major and minor sutras, etc. (for example, below it says 'each recites the pure verse in the sutra, which comes from the Sanghi', that is, regarding the Vinaya as a sutra). 'What is heard' refers to what is passed down in the world. 'Heavy' refers to the various previous versions. 'Compilation' refers to embellishing the text. In 'arising', first lament the times, and then suggest. After the word 'therefore', it refers to the front and marks the back. 'Dun Yu' is written as 'Dun Li' in some versions. First, quote words of encouragement, that is, what was said earlier, 'ordinary emotions are easily satisfied', etc. In the various texts quoted, the above two sentences of 'Shan Jian' are the Bhikkhu asking the Buddha, and the following sentence is the Buddha's answer. 'Gha Lun' first clarifies the cutting off of evil.

上云諸惡通指十業。下諸煩惱不出二惑。受字寫誤。論作有愛。即示惑體。證下次明生善。白法者通於凡聖。凡則事凈聖則理顯。究竟梵行唯局極聖。又下省己悔露即是清凈。故下續引母論顯之。開章中標分僧別兩位料簡不同。僧是本制四人已上。作法誦戒。別即緣開對首心念但陳三說。又下四門一二通僧別。第四唯局僧。第三有通局如鳴鐘眾具。制通一人行籌告令唯局僧耳。時節中初科。若約三日諸部通制。及食前後亦出僧祇。今以前三全出十誦故總列之。下引諸文會釋。后二唯出本宗。故下皆標四分。別釋中初文前引四分示同。布薩日通含三日。問三日隨用得否。答世多執諍未善祖意。若謂通得者業疏那云十四為俗說法授歸。十六為難開延未可常準。若唯執十五者。疏文那云三皆通正隨用開得。必用二日。七非檢勘。何非所收二皆有妨。然疏中但恐世人常用餘日。意欲克取十五為定故別分之。至於有緣通用不名非法。亦猶自恣雖通三日鈔取十六為定。非謂餘日不得。可以相例。下引五分顯異。四分亦同引此文者。欲取十五為常度。故疏云。前二為俗則說法授歸。后一為道則凈心說戒是也。第二即約中齋以分前後。又但制前後皆通故。所以不擇晝夜者。既制侵早日夕可知故。律中恐明相現開略說戒。則通夜明矣。增

減中初引緣起。業疏云。外界斗諍不自消殄。反來清眾。塵染何疑。佛下引開法。初明減前。由避諍人。不待十五向前二日故云減也。然十四本是正日。亦為諍緣故入減中。若十六來十五日說。由是正日不名為減。若下明增后諍人入界不得說。故延過兩半。故云增也。文有四節。初明即時潛避未須增也。令入浴者。眾僧出界使不知故。若下是第一增。白僧者作單白法。又下即第二增。疏云兇惡不忍本界未和。故來異住望同清蕩等。亦須單白。若下開與同法。心本非和恐廢眾事。且令同作。故云強也。是則減為二日。增亦二半。增減皆二。在文可解。斥古中。彼據善見十誦幾時住世之文。便云不增至三。以三半不說法即滅故。初示律開限。諒無他意。但恐僧事停廢耳。亦下遮濫述。律下引文破。初本律二文。拘睒彌者因比丘斗諍故。言佛在者顯法非滅也。何妨下縱彼所計。一國可爾而非都滅。高勝比丘為長者門師。長者臨終將寶藏付之云。候我二子長大。與其好者。他日付弟兄生怨心來。告阿難。阿難疑之經六布薩不與同法。后阿難問高勝具陳父意。阿難云。汝吉羅不犯。次引僧祇。即弗迦羅聚落比丘妒蘭若比丘有名利。彼十四來語云。十五說待彼去後說。明日來云昨日已說。汝叛布薩得罪。我不與汝共食。如是經二十

【現代漢語翻譯】現代漢語譯本減中初引緣起。《業疏》說：『外界的爭鬥不會自行平息，反而會波及清凈的僧眾，污染是無疑的。』佛在下面引用開示的法則。首先說明減少的原因，是因為要避開爭鬥的人，不等十五日，提前兩天，所以說是『減』。然而十四日本來是正日，也因為是爭鬥的緣由，所以也被算在減少之中。如果十六日才來，十五日才說戒，因為是正日，所以不稱為『減』。下面說明增加的原因，是因為爭鬥的人進入界內，不能說戒，所以要延後兩個半月，所以說是『增』。文中有四個小節。首先說明立即潛藏躲避，不需要增加。讓要入浴的人，眾僧離開界外，使爭鬥者不知道。下面是第一次增加，『白僧』是指作單白法。又下面是第二次增加。《疏》說：『兇惡的人不願在本界和解，所以來到異地居住，希望一同清凈等。』也需要單白。下面是開許與人和合。心中本來沒有和解，恐怕耽誤僧眾的事，姑且讓人一同參與，所以說是『強』。這樣看來，減少是兩天，增加是兩個半月。增加和減少都是二，在文中可以理解。駁斥古說中，他們根據《善見律》、《十誦律》中關於住世時間的記載，就說不會增加到三個半月，因為三個半月不說法，戒律就會滅亡。最初是顯示戒律開許的期限，諒必沒有其他意思，只是恐怕僧眾的事被耽誤罷了。下面是遮止濫用。律中引用經文來駁斥。最初是本律的兩個經文。拘睒彌（Kaushambi，地名）是因為比丘爭鬥的緣故。說『佛在』，是顯示佛法沒有滅亡。何妨下面是縱容他們的說法，一國可以這樣，但不能說是全部滅亡。高勝（Gao Sheng，人名）比丘是長者（zhang zhe，富有的居士）家的老師。長者臨終時將寶藏託付給他，說：『等我的兩個兒子長大，把好的給他們。』後來兄弟倆產生怨恨，來告訴阿難（Ananda，佛陀的十大弟子之一）。阿難懷疑這件事，經過六次布薩（bu sa，每半月舉行的誦戒儀式）不與他們一同進行。後來阿難問高勝，高勝詳細陳述了長者的意思。阿難說：『你沒有犯吉羅（ji luo，一種較輕的罪）。』其次引用《僧祇律》。即弗迦羅（Fu jia luo，地名）聚落的比丘嫉妒蘭若（lan re，寂靜處）的比丘有名有利。他們在十四日來說：『十五日說戒，等他們離開后再說。』明日又來說：『昨日已經說過了，你們叛逆布薩，犯了罪。我不和你們一起吃飯。』這樣經過了二十次。

【English Translation】 English version Initially, the reduction is introduced with the cause and condition. The Karma-śataka states: 'External conflicts do not subside on their own, but instead affect the pure Sangha, so there is no doubt about defilement.' Below, the Buddha quotes the opening of the Dharma. First, it clarifies the reason for the reduction, which is to avoid contentious individuals, not waiting for the fifteenth day, but two days prior, hence the term 'reduction'. However, the fourteenth day is originally the correct day, but because it is also a cause for contention, it is included in the reduction. If one comes on the sixteenth and recites the precepts on the fifteenth, because it is the correct day, it is not called 'reduction'. Below, it clarifies the reason for the increase, which is that contentious individuals enter the boundary and the precepts cannot be recited, so it is postponed by two and a half months, hence the term 'increase'. There are four sections in the text. First, it clarifies that immediate concealment and avoidance do not require an increase. Those who are about to bathe are instructed to leave the boundary so that the contentious individuals are unaware. Below is the first increase, where 'reporting to the Sangha' refers to performing a single announcement. Further below is the second increase. The Commentary states: 'Wicked individuals are unwilling to reconcile within their own boundary, so they come to reside in a different place, hoping for the same purity, etc.' A single announcement is also required. Below, it permits harmony with others. If there is no genuine reconciliation in the heart, fearing that the affairs of the Sangha will be delayed, they are temporarily allowed to participate together, hence the term 'forced'. Thus, the reduction is two days, and the increase is two and a half months. Both the increase and reduction are two, which can be understood in the text. In refuting the ancient views, they rely on the records in the Samantapāsādikā and the Daśa-bhāṇavāra-vinaya regarding the duration of the Dharma's presence in the world, and then claim that it will not increase to three and a half months, because if the precepts are not recited for three and a half months, the precepts will perish. Initially, it shows the permitted limit of the precepts, presumably without other intentions, but merely fearing that the affairs of the Sangha will be delayed. Below is the prevention of abuse. The Vinaya quotes scriptures to refute. Initially, there are two scriptures from the original Vinaya. Kaushambi (Kaushambi, a place name) is due to the contention of the Bhikkhus. Saying 'the Buddha is present' shows that the Dharma has not perished. Below, 'what harm' is tolerating their view, that this may be the case in one country, but it cannot be said that it has completely perished. Gao Sheng (Gao Sheng, a person's name), a Bhikkhu, was the teacher of a wealthy layperson (zhang zhe, wealthy layperson). When the layperson was dying, he entrusted the treasure to him, saying: 'When my two sons grow up, give the good things to them.' Later, the brothers developed resentment and came to tell Ananda (Ananda, one of the Buddha's ten great disciples). Ananda suspected this matter, and after six uposatha (bu sa, a bi-monthly recitation of precepts) ceremonies, he did not participate with them. Later, Ananda asked Gao Sheng, and Gao Sheng explained the layperson's intentions in detail. Ananda said: 'You have not committed a dukkaṭa (ji luo, a minor offense).' Secondly, it quotes the Mahāsaṃghika-vinaya. That is, the Bhikkhus in the village of Fu jia luo (Fu jia luo, a place name) were jealous of the Bhikkhus in the quiet place (lan re, quiet place) who had fame and profit. They came on the fourteenth and said: 'The precepts will be recited on the fifteenth, wait until they leave and then recite.' The next day they came again and said: 'Yesterday it has already been recited, you have rebelled against the uposatha and committed an offense. I will not eat with you.' This went on for twenty times.

年。故云相嫌等。然彼二文非謂不說。用此質前文似非類。一往且望不同法邊得云不說耳。非時和中初引緣。即拘睒彌國斗諍破為二部。后非時于舍衛和合。故佛開之。疏云二眾歡心同崇凈教。說不待期故也。以下釋開所以。初示僧義。今下敘其不和。反顯須和以明開說之意。不同見戒者。因諍法相即見不同。廢布薩事是戒不同。然戒和者。言通受隨。今約隨行說戒以論(有本或無戒字)。雜法中此門廣引諸教雜顯事相。欲顯下科行事儀軌並有準據。下為點之。作相中文云。不時者謂不同時。下指前篇。謂唱令打犍槌等。行籌中初科引十誦文。初通明二眾緣起。若下別示下眾同利。初正明言不往者。謂正羯磨時身不預眾也。四分下次引證。初引本律即法同沙彌。若下引涅槃明形同沙彌。次科五分中前示製法。並五指者謂中人五指相併。當五寸也。拳一肘謂尺八也(舒手則。二尺故)。然不明物體。今時多以竹木為之。客來下明行法和合。若干總合數也。三中梵名準聲論翻之。疏云舍羅草名。以為籌計。散華中五分初明開俗。比丘不得即明制道。初句制自散。彼律因諸比丘以華散高座比丘。居士譏言。如王大臣。佛因制之。若白衣下次制受散。謂雖開受不得墮衣。當拂去者乖道相也。座上無苦無上過也。比丘下三開自散

。前制供人。此開嚴處。前皆因引。此文正用。凈水物中初引僧祇。三節。初明凈手。當先凈者。文似說戒師。今即行籌人。香汁浴之者。上是凈水此即香湯。二並凈手。誦下二明置籌。此開數戒與前不同。雜碎文句即戒條也。多論云。十二年前常說一偈。今說五篇。名為雜碎。五百對一部數則過倍。七百對二部猶多百餘。此謂籌數宜多。不必限定故也。若下三明所須眾具。誰應下即預差三人。或容施物須人咒愿。下五分中即令維那為之。此方事稀故不行耳。四分中眾具同上。但明年少具辨上座處分。尊卑之任不相亂也。次人法中初科僧祇文為四。初明所誦法。而言律者舉教目行。即戒本也。誦二部者準安居中。即第四律師。問僧說尼戒何益。答本受體中總髮得故。又為尼所依須教授故。若下明能誦人。上座說者德居物尊。發言誠重在座誡敕。聽者依承。次遷無人方聽能者。今時多差新戒。深乖教意。高臘恃尊懷慚不誦。豈知替補佛處傳弘任重乎。為下簡聽眾。彼部通禁五名。四分得語下聚。以下眾有犯通結吉故。此謂二師指教。非謂得聞戒也。問戒本偈序列三篇名。下眾得聞者。答略舉總名不說條目。故若說下制恭謹。上二句誡聽眾。不覆頭者應開有病。不覆肩者西土敬儀。此方不爾。應下示行籌。下指唱法即如上

列。次科中五分雜明有七。初簡能說誦戒取德臘。秉法選堪能。故須二人也。疏云上座昏朽秉御是難。依文誡約有同佛世是也。今則年少誦戒。上座羯磨都相反也。若彼高座識達是非。依律自秉必涉疑昧。須擇堪能。不必上座。說戒下制所聽。慢相極多。且列七種並犯嚴刑。人猶不畏。智首律師每臨說戒。合掌危坐。晤恩法師𣈅然自感。並至畢席。僧傳明載。下愚慢法同坐同聞尚不免過。從何取益。請披佛誡豈不省非。上座下明遣忘。若諸下明移日。謂三日內也。諸下明作余法。應下明說儀。至下明三日所為不同。下引四分以彰部別。律云諸比丘欲歌詠聲說法。佛言聽。後有一比丘過差歌詠聲說法。佛聞已告曰。汝莫如是說法。乃至過差歌詠聲說法有五過失。一自生貪著音聲。二令聞者貪著音聲。三令聞者習學。四俗人生慢心不恭敬。五靜處思惟但緣音聲以亂禪思。故知本宗亦不全許。今指為廢教意是不取。即用序中第四師義也(今時誦者引弄音聲文句不顯。人不樂聞反生輕悔。何啻五過。宜準今文自說為善必非過差隨用兩得)。三中初制供養知法之人。說下教誦者預習。三正說儀總示中。初明通用他部。下引五分僧祇並阿含華嚴。而下明所據古本。準此應有多本。二師尤長用為綱骨。即下諸偈不標經律者是也。然事

【現代漢語翻譯】列。其次，在五分律中，關於雜事的規定有七條。首先是選擇能說戒、能背誦戒律、有德行、僧臘高的人。秉持戒律需要選擇有能力的人，所以需要兩個人。疏文中說，如果上座年老昏聵，秉持戒律就很困難。依照戒律的誡約，就如同佛陀在世一樣。現在則是年少的人背誦戒律，上座的羯磨（karma，業）卻完全相反。如果那位高座能夠明辨是非，依照戒律自己秉持戒律，必然會涉及疑惑和不明之處，所以需要選擇有能力的人，不必一定是上座。說戒時，下面聽戒的人的輕慢之相非常多。即使列出七種並處以嚴厲刑罰，人們仍然不害怕。智首律師每次臨近說戒時，都會合掌危坐。晤恩法師則會悠然自感，直到儀式結束。這些都在僧傳中有明確記載。下面愚昧輕慢佛法的人，即使同坐同聞，尚且不能免除過失，又從哪裡獲得益處呢？請披閱佛陀的戒律，難道不會反省自己的過錯嗎？上座在下面說明，是爲了防止遺忘。如果下面的說明拖延時間，指的是三天之內。下面的說明如果用來做其他的事情，應該用下面的說明來說明儀式。到下面的說明，這三天所做的事情就不同了。下面引用四分律，是爲了彰顯部派的區別。《律》中說，如果有比丘想要用歌詠的聲音說法，佛說可以。後來有一個比丘過度地用歌詠的聲音說法，佛陀聽后告訴他說：『你不要這樣說法。』乃至過度地用歌詠的聲音說法有五種過失：一是自己產生貪戀聲音的執著；二是讓聽者貪戀聲音的執著；三是讓聽者學習這種方式；四是讓俗人產生輕慢之心，不恭敬；五是讓在靜處思惟的人，只緣于聲音而擾亂禪思。』所以知道本宗也不完全允許。現在指出這是廢棄教義，是不採納的。這就是採用序文中的第四種師義（現在誦戒的人，用引誘人的聲音，文句不清晰，人們不樂意聽，反而產生輕視和後悔。何止五種過失。應該按照現在的文義，自己說戒為好，必定不會過度，可以隨意採用這兩種方式）。三中首先規定供養懂得佛法的人，下面教導誦戒的人預先學習。三正說儀總示中，首先說明可以通用其他部派的戒律。下面引用五分律、僧祇律以及阿含經、華嚴經。而下面說明所依據的古本。按照這個推斷，應該有很多版本。二師尤其擅長用這些作為綱領和骨架，也就是下面那些沒有標明經律的出處偈頌。然而，事情

【English Translation】 Section. Secondly, in the Five-Part Vinaya, there are seven provisions regarding miscellaneous matters. The first is to select those who can recite the precepts, can memorize the precepts, have virtue, and have high monastic seniority (years since ordination). Upholding the precepts requires selecting capable individuals, hence the need for two people. The commentary states that if the senior monk is old and senile, upholding the precepts becomes difficult. Adhering to the precepts' admonitions is like the Buddha being in the world. Now, young people recite the precepts, while the senior monk's karma (actions, deeds) is completely the opposite. If that high seat can discern right from wrong and uphold the precepts himself according to the rules, it will inevitably involve doubts and uncertainties, so it is necessary to choose capable individuals, not necessarily the senior monk. When reciting the precepts, there are many signs of disrespect from those listening below. Even if seven types are listed and severe penalties are imposed, people are still not afraid. Whenever Lawyer Zhi Shou approached reciting the precepts, he would sit upright with his palms together. Dharma Master Wu En would feel a sense of reverence until the end of the ceremony. These are clearly recorded in the Biographies of Monks. Those below who are ignorant and disrespectful of the Dharma, even if they sit and listen together, cannot avoid faults, so where can they gain benefit? Please read the Buddha's precepts, wouldn't you reflect on your mistakes? The senior monk explains below to prevent forgetting. If the explanation below is delayed, it refers to within three days. If the explanation below is used to do other things, the explanation below should be used to explain the ceremony. By the explanation below, the things done in these three days are different. Below, the Four-Part Vinaya is cited to highlight the differences between the schools. The Vinaya states that if a Bhikkhu wants to preach the Dharma in a singing voice, the Buddha said it is allowed. Later, a Bhikkhu preached the Dharma in an excessively singing voice. After hearing this, the Buddha told him: 'You should not preach the Dharma in this way.' Furthermore, preaching the Dharma in an excessively singing voice has five faults: first, it creates attachment to the sound in oneself; second, it causes listeners to become attached to the sound; third, it causes listeners to learn this method; fourth, it causes laypeople to develop contempt and disrespect; fifth, it causes those who are contemplating in a quiet place to be disturbed in their meditation by focusing only on the sound.' Therefore, it is known that this school does not fully allow it either. Now, pointing out that this is abandoning the teachings means it is not adopted. This is adopting the fourth meaning of the teacher in the preface (Now, those who recite the precepts use seductive voices, the sentences are not clear, people are unwilling to listen, and instead, they produce contempt and regret. It is more than just five faults. According to the current meaning of the text, it is better to recite the precepts yourself, it will definitely not be excessive, and you can freely adopt these two methods). The first of the three provisions is to provide offerings to those who understand the Dharma, and the following teaches those who recite the precepts to study in advance. In the general instructions for the three proper ceremonies, it is first stated that the precepts of other schools can be used in common. Below are cited the Five-Part Vinaya, the Sanghika Vinaya, as well as the Agamas and the Avatamsaka Sutra. And below is an explanation of the ancient texts on which it is based. According to this inference, there should be many versions. The two teachers are particularly good at using these as the outline and framework, which are the verses below that do not indicate the source of the sutras and vinayas. However, things

容繁闕。不可全依故云余則等。初中三。前明處所。理下定床座。初二句判定。言準承者令依中國也。中下次示國土不同。中國用床者。如露敷脫腳等戒也。類即例也。綴下讀之。此間古者。西晉時五品已上及州牧得坐床。大夫謂上大夫。中下大夫亦無。皆席地者古禮皆然。至今北地其風不絕。洎晉室罹亂至於東晉。節制無準。故通庶人。今下三評品可不。初二句指時用。亦下縱許。然下奪歸。言不便者或由坐立乖相難知。或受籌跪地。事須上下。今多在床互跪。全非敬儀。屢見愚僧斜身倚靠。高豎一膝而受籌者。事乖正則。慚致澆訛。故尼鈔中明入堂已即斥僧尼床上禮佛。亦其意也。隨下囑令斟酌。準釋相中。地卑濕處開床設禮。榰腳八寸。余則不聽。容有此緣不可一定。故令隨處。眾具中令準前者。即上僧祇四分。白告中準下略法。令于小食時白。上座白者律文正制。今下當時所行令準用也。今時維那白已。上座依下略法中文復加勸勉。亦可準行。然策眾之語當隨機要激動時情。不必謹誦。指僧網者。前云每至說晨。令知事點檢僧數。眾主上座親自按行等。集僧中別科前明盡集。不局等者即大小同行法。下約二處集。即是別法。兩明其相意令通曉。若猶下明檢校。次科中初明集處。即在堂外行立應下明說偈。即須

大眾同聲說之。若云打鐘人說者。合在前明。豈待集至堂前方令說耶。又業疏云。律令舊住凈人下位打者。此召僧法制。非具道者所為。必無二人。方聽兼助。必使凈人令說。何益。又文中顯言聞鐘偈。豈是能打耶(有人執。本緣起是阿難鳴鐘時。說便云。此偈是打者說。又輒改聞為鳴。委如別)。破下諸偈詞相承不解。人雖誦之多迷文理。略為科釋。聞鐘二偈。初偈明事用后偈明所期。初中上半明功。下半顯用。四魔強盛能障善道。故有力也。欲相侵害故如怨也。結即三界見思。盡無餘者即無學極果也。上句修因下句證果。后偈中上半明所集之意。下半明能集之愿。聞法人者總凡聖也。雲集者喻其奔赴也。入堂中初示儀式有三。初禮敬次說偈。三就坐。偈中上半偈明自行成就。次一句明眾行無違。末句自眾兩具方成法事。自行中上句受體無缺。下句隨行無犯(大眾字有本作清凈)。如下次誡侮慢。如上即雜法中。極教者若取制之深極。則指律文。若約教之終極。即指涅槃。彼云我不滅度半月一來遺。謂佛之遺誡。言根本者望余法事皆是枝條。有人於此妄立歡喜偈者。若言表凈前偈已具。何勞重述。若是陳過有犯。自當懺露。豈但乞僧歡喜而已。習俗日深苦諫不捨。知非遷善未見其人。第五與前第二相濫。以意通之前

【現代漢語翻譯】現代漢語譯本大眾一起這樣說。如果說是打鐘人說，應該在之前就說明，難道要等到聚集到佛堂前才讓他說嗎？而且《業疏》中說，按照律令，以前是由住在寺院的凈人在下位打鐘，這是召集僧眾的法制，不是具足戒的比丘所為。一定不能有兩個人，才允許兼職協助。一定要讓凈人來說，有什麼好處呢？而且文中明顯寫著『聞鐘偈』（聽到鐘聲的偈頌），怎麼會是打鐘的人說呢？（有人認為，本來的緣起是阿難尊者鳴鐘時說的，就說這個偈頌是打鐘的人說的，又擅自把『聞』改為『鳴』，詳細情況另有說明）。下面破斥的各個偈頌，詞句前後相承，不理解的人即使誦讀，也大多迷惑于文理。我略微進行科判解釋。『聞鐘』兩偈，前一偈說明事用，后一偈說明所期望的目標。前一偈中，前半部分說明功德，後半部分顯示作用。四魔（煩惱魔、五蘊魔、死魔、天魔）強大而旺盛，能夠障礙善道，所以說『有力』。想要互相侵害，所以說『如怨』。『結』就是三界（欲界、色界、無色界）的見惑和思惑。『盡無餘者』就是無學（阿羅漢）的最高果位。上句是修因，下句是證果。后一偈中，前半部分說明所聚集的意義，後半部分說明能夠聚集的願力。『聞法人者』包括凡夫和聖人。『雲集』比喻他們奔赴而來。進入佛堂中，首先展示儀式，有三個步驟：一是禮敬，二是說偈，三是就坐。偈頌中，前半偈說明自己修行成就，下一句說明大眾行為沒有違背。最後一句說明自己和大眾兩方面都具備，才能成就法事。自己修行中，上一句是受戒體沒有缺失，下一句是隨順戒行沒有違犯（『大眾』二字有版本寫作『清凈』）。下面是告誡不要侮慢。像上面所說的，就是雜法之中，最極端的教誨。如果從制度的深刻性來說，就是指律文。如果從教義的終極性來說，就是指涅槃。《涅槃經》中說：『我不滅度后，每半月來遺』，說的是佛的遺誡。『根本』是相對於其他法事來說的，其他法事都是枝條。有人在這裡妄自設立『歡喜偈』，如果說是爲了表達清凈，那麼前面的偈頌已經具備了，何必重複敘述呢？如果是陳述過失和犯戒，自然應當懺悔暴露，難道只是乞求僧眾歡喜而已嗎？這種習俗日益加深，苦苦勸諫也不放棄，知道錯誤而改正的人，我還沒有見到。第五點與前面的第二點相混淆，用意思貫通它們。

【English Translation】 English version The assembly says it in unison. If it is said that the bell-ringer says it, it should be stated before. Why wait until gathering in front of the hall before ordering him to say it? Moreover, the 『Karma Commentary』 says, 『According to the precepts, in the past, the pure person residing in the monastery in a lower position would strike the bell. This is the Dharma system for summoning the Sangha, not something done by a fully ordained Bhikkhu.』 There must not be two people; only then is it permissible to assist. What is the benefit of having the pure person say it? Furthermore, the text clearly states 『Gatha of Hearing the Bell』 (Wen Zhong Ji, 聞鐘偈), how could it be said by the bell-ringer? (Some people think that the original cause was when Venerable Ananda rang the bell and said it, and then they say that this gatha is said by the bell-ringer, and they arbitrarily change 『hearing』 (wen, 聞) to 『ringing』 (ming, 鳴). The details are explained elsewhere.) The various gathas refuted below, the words and phrases are interconnected. Those who do not understand, even if they recite them, are mostly confused by the meaning and principles. I will briefly provide a classification and explanation. The two 『Hearing the Bell』 gathas, the first gatha explains the purpose and function, and the second gatha explains the intended goal. In the first gatha, the first half explains the merit, and the second half reveals the function. The four maras (煩惱魔,煩惱魔 - Mara of Afflictions, 五蘊魔,五蘊魔 - Mara of the Skandhas, 死魔,死魔 - Mara of Death, 天魔,天魔 - Mara of the Devas) are powerful and vigorous, and can obstruct the path of goodness, so it is said 『powerful』. Wanting to harm each other, so it is said 『like enemies』. 『Fetters』 (結,結) are the views and thoughts of the three realms (欲界,欲界 - Realm of Desire, 色界,色界 - Realm of Form, 無色界,無色界 - Realm of Formlessness). 『Completely without remainder』 is the highest fruit of the no-learner (無學,無學 - Arhat). The first line is cultivating the cause, and the second line is realizing the fruit. In the second gatha, the first half explains the meaning of gathering, and the second half explains the power of the vow to gather. 『Those who hear the Dharma』 include both ordinary people and sages. 『Gathering like clouds』 is a metaphor for their rushing to come. Entering the hall, first display the ceremony, there are three steps: first, paying respects; second, reciting the gatha; and third, taking a seat. In the gatha, the first half of the gatha explains the accomplishment of one's own practice, and the next line explains that the actions of the assembly do not violate. The last line explains that both oneself and the assembly are complete, only then can the Dharma event be accomplished. In one's own practice, the first line is that receiving the precepts is without deficiency, and the second line is that following the precepts is without violation (the words 『the assembly』 (大眾,大衆) are written as 『pure』 (清凈,清淨) in some versions). Below is a warning not to be disrespectful. As mentioned above, it is the most extreme teaching among miscellaneous Dharmas. If speaking from the depth of the system, it refers to the Vinaya texts. If speaking from the ultimate nature of the teachings, it refers to Nirvana. The Nirvana Sutra says: 『After I enter Nirvana, I will come to visit every half month』, referring to the Buddha's last words. 『Fundamental』 is in relation to other Dharma events, which are all branches. Some people arbitrarily establish a 『Gatha of Joy』 here. If it is said to express purity, then the previous gatha already has it, why repeat it? If it is stating faults and violations, then one should naturally confess and expose them. Is it just begging the Sangha to be happy? This custom is deepening day by day, and bitter admonitions are not abandoned. I have not seen anyone who knows the mistake and corrects it. The fifth point is confused with the second point above, use the meaning to connect them.

約預辨。今此眾集始將入堂。有同持獻。方合科次。則非重疊。此間不爾多是預安。故難通曉。後進更詳以物席地。為藉眾器也。僧中設者明是后安也。六明行事。盥洛中初明出衆。三五人者今則一人維那行籌唱告。四人兼助行湯水等。具威儀者謂安詳恭謹。不必設禮(今時出衆各禮三拜覆座展坐具已還來取物。並非正儀)。次維那凈手持下。上座盥掌準文。維那為之。今多年少義亦無爽。取下上座浴籌。各說偈者。合衆同音。今並維那獨唱事訛變也。偈中上半聖凡和合。明所集也。下半法事利生。示所為也。維那自浴者。尼鈔云。今時多是上座浴籌。此非敬儀。據理年老代浴無損。今須準用。行水中令一年少者。今須二人行湯水。二人行凈巾。偈文上句嘆水德。一清凈。二不臭。三輕。四冷。五軟。六美。七飲時調適。八飲已無患。次句顯事用。外則德水以盥掌垢。內則道水以滌心塵。第三句自行成立。末句化他同已。盥公玩反。行巾中左右手者。取其順便。及下因點湯巾。同上法也。湯偈中初句明事用。已下寄事表法以立要誓。次二句遠期果德。上句法身具兼理事二種。一句二德可解。末句攝生。同證即自他兩利。會即證也。法界差別同歸一體。故云融也。又解。凈水錶斷惡。復是因行。香湯表修善故祈果德。前

【現代漢語翻譯】約預辨：現在大眾即將進入佛堂，如有共同供養者，應按照次序進行，避免重複。這裡的情況大多是事先安排好的，所以難以理解。後來的學習者需要更詳細地瞭解，用物品鋪在地上，是爲了放置各種法器。僧團中設定的，明顯是後來安排的。六、說明行事。盥洗環節中，首先說明出衆的人數。三五人，現在則由一位維那（Vina，糾察僧）拿著籌碼唱誦。四人協助行湯水等事宜。『具威儀者』，指的是安詳恭敬，不必拘泥於禮節（現在出眾的人各自禮拜三次後回到座位，展開坐具，然後回來取東西，這不是正確的儀軌）。接下來，維那凈手后拿著東西下去，上座（Superior seat，寺院中資歷高的僧人）洗手時，維那按照儀軌進行。現在很多年輕人也這樣做，意義上沒有差別。取下上座的浴籌，各自唸誦偈語，應該是大眾同聲唸誦，現在卻變成維那獨自唱誦，這是訛變。偈語的上半部分是聖凡和合，說明所聚集的意義。下半部分是法事利生，顯示所做的事情。維那自己洗浴，尼鈔（尼姑的記錄）上說，現在大多是上座洗浴，這不符合恭敬的儀軌。按照道理，年老者代替洗浴沒有問題，現在應該按照這個標準執行。在行水時，應該讓一位年輕人進行。現在需要兩個人行湯水，兩個人行凈巾。偈文的上句讚歎水的功德：一、清凈；二、不臭；三、輕；四、冷；五、軟；六、美；七、飲用時調和適宜；八、飲用后沒有疾病。下一句顯示水的功用：對外，用德水洗凈手上的污垢；對內，用道水洗滌心中的塵埃。第三句是自己修行成就，最後一句是教化他人與自己相同。『盥』字讀作『公玩反』。行巾時，用左右手，是爲了方便。以及下面的點湯巾，與上面的方法相同。湯偈中的第一句說明水的功用，以下借事說法，立下重要的誓願。接下來的兩句是遙遠的期許果德。上一句的法身兼具理事二種。一句二德可以理解。最後一句是攝受眾生，共同證悟，也就是自利利他。『會』就是證悟。法界差別最終歸於一體，所以說是『融』。另一種解釋是，凈水代表斷惡，是因行。香湯代表修善，所以祈求果德。前現代漢語譯本：約預辨：現在大眾即將進入佛堂，如有共同供養者，應按照次序進行，避免重複。這裡的情況大多是事先安排好的，所以難以理解。後來的學習者需要更詳細地瞭解，用物品鋪在地上，是爲了放置各種法器。僧團中設定的，明顯是後來安排的。六、說明行事。盥洗環節中，首先說明出衆的人數。三五人，現在則由一位維那（Vina，糾察僧）拿著籌碼唱誦。四人協助行湯水等事宜。『具威儀者』，指的是安詳恭敬，不必拘泥於禮節（現在出眾的人各自禮拜三次後回到座位，展開坐具，然後回來取東西，這不是正確的儀軌）。接下來，維那凈手后拿著東西下去，上座（Superior seat，寺院中資歷高的僧人）洗手時，維那按照儀軌進行。現在很多年輕人也這樣做，意義上沒有差別。取下上座的浴籌，各自唸誦偈語，應該是大眾同聲唸誦，現在卻變成維那獨自唱誦，這是訛變。偈語的上半部分是聖凡和合，說明所聚集的意義。下半部分是法事利生，顯示所做的事情。維那自己洗浴，尼鈔（尼姑的記錄）上說，現在大多是上座洗浴，這不符合恭敬的儀軌。按照道理，年老者代替洗浴沒有問題，現在應該按照這個標準執行。在行水時，應該讓一位年輕人進行。現在需要兩個人行湯水，兩個人行凈巾。偈文的上句讚歎水的功德：一、清凈；二、不臭；三、輕；四、冷；五、軟；六、美；七、飲用時調和適宜；八、飲用后沒有疾病。下一句顯示水的功用：對外，用德水洗凈手上的污垢；對內，用道水洗滌心中的塵埃。第三句是自己修行成就，最後一句是教化他人與自己相同。『盥』字讀作『公玩反』。行巾時，用左右手，是爲了方便。以及下面的點湯巾，與上面的方法相同。湯偈中的第一句說明水的功用，以下借事說法，立下重要的誓願。接下來的兩句是遙遠的期許果德。上一句的法身兼具理事二種。一句二德可以理解。最後一句是攝受眾生，共同證悟，也就是自利利他。『會』就是證悟。法界差別最終歸於一體，所以說是『融』。另一種解釋是，凈水代表斷惡，是因行。香湯代表修善，所以祈求果德。前

【English Translation】 Regarding the preliminary arrangements: Now that the assembly is about to enter the hall, if there are any joint offerings, they should be done in order to avoid repetition. Here, most things are pre-arranged, making it difficult to understand. Later learners need to understand in more detail that placing items on the ground is for holding various Dharma instruments. The arrangements made within the Sangha (monastic community) are clearly done later. Six, explaining the procedures. In the washing ritual, first clarify the number of people participating. Three to five people, but now it's one Vina (Vina, monastic proctor) holding the tally and chanting. Four people assist in serving soup and water. 'Those with dignified demeanor' refers to being serene and respectful, without being bound by formalities (now, those who come forward each bow three times, return to their seats, unfold their sitting cloths, and then come back to retrieve items, which is not the correct ritual). Next, the Vina cleanses their hands and brings the items down. When the Superior Seat (Superior seat, senior monk in the monastery) washes their hands, the Vina follows the ritual. Many young people do this now, and the meaning is the same. Taking the bathing tally of the Superior Seat, each recites a verse, which should be recited in unison by the assembly, but now it has become the Vina chanting alone, which is a corruption. The first half of the verse is the harmony of the holy and the mundane, explaining the meaning of the gathering. The second half is Dharma service benefiting sentient beings, showing what is being done. The Vina bathing themselves, the monastic records (records of nuns) say that now it is mostly the Superior Seat bathing, which does not conform to the ritual of respect. In principle, it is okay for the elderly to bathe on behalf of others, and this standard should be followed now. When serving water, a young person should do it. Now, two people are needed to serve soup and water, and two people to serve clean towels. The first line of the verse praises the virtues of water: one, purity; two, not foul; three, light; four, cold; five, soft; six, beautiful; seven, suitable for drinking; eight, no illness after drinking. The next line shows the function of water: externally, using virtuous water to cleanse the dirt on the hands; internally, using the water of the Way to wash away the dust in the heart. The third line is self-cultivation and accomplishment, and the last line is teaching others to be the same as oneself. The character 'Guan' is pronounced 'Gong Wan Fan'. When serving towels, use both the left and right hands for convenience. And the dipping of the towel in the soup below is the same method as above. The first line of the soup verse explains the function of water, and the following uses the event to explain the Dharma and establish important vows. The next two lines are distant expectations of the fruit of virtue. The previous line of the Dharmakaya (Dharma body) combines both principle and phenomena. The two virtues in one line can be understood. The last line is embracing sentient beings, jointly realizing enlightenment, which is benefiting both oneself and others. 'Hui' is enlightenment. The differences in the Dharma realm ultimately return to one, so it is said to be 'fusion'. Another explanation is that pure water represents cutting off evil, which is the cause. Fragrant soup represents cultivating goodness, so we pray for the fruit of virtue. Before

因後果併兼利生。指說偈者世有妄行。故特點之。斥非中古德誦經法。須以香湯漱口。後世傳訛乃將布薩時用往往有者。尼鈔云。承香湯水時不得𠻳口吐地。數見故別標記。唱法打靜中指雜行篇。彼明取放。並須埒柄。不得重響等。正明中初文問監護者。準上本宗。年少辨具文也。雖已先差須白告眾。註釋收護言通始終。今時多召收籌者誤也。有下刪其繁長也。注云上文具者收護通包也。第二召集下。云準律檢校文也。斥異中初科先出古局釋。準下示今通解。文云賢聖理更兼凡。次科初出古非。前加者謂在召集之前。亦應上云大德僧聽。四分下準本宗必削。說戒自唱者即問和簡眾也。若下依他部可存。三律者五十並同。故既唱已出。故知先遣。后科中初遮揀以下申理有二。上明不合前唱。或下謂不得軌遣。前云準律誠文。刪補取中。即此諸文也。告眾中初結前兩告。復唱未具者。一令識古法。二兼被他宗。內下正陳所為。無諸難者。謂八難余緣也。唱己名者令眾委知。即僧祇云。誰應行籌也。僧當下祈受籌。言如法者。前僧祇中令脫革屣褊袒等。故囑授人即與欲者。為他傳欲。須代受籌。今人無知多不行也。大僧籌中初科有三。初具儀二說偈三示敬。偈中上半嘆其難得。下半喜其已得。初句即三德。金剛喻法身無礙目

【現代漢語翻譯】現代漢語譯本因果報應併兼顧利益眾生。這裡特別指出誦偈者世俗中的錯誤行為。這是爲了駁斥中古時期僧侶誦經的錯誤方法，即必須用香湯漱口。後世流傳的錯誤是將香湯用在布薩儀式中。尼鈔中說：『承接香湯時不得用來漱口並吐在地上。』因為常見這種錯誤，所以特別標記出來。關於唱法和打靜，可以參考雜行篇。其中明確說明了取放的方法，必須對齊把柄，不得發出重響等。正明中，最初的文字是詢問監護者。按照上文的本宗，應選擇年少且具備辨別能力的人。即使已經事先安排，也必須告知大眾。註釋中，『收護』一詞貫穿始終。現在很多人召集負責收籌的人，這是錯誤的。『有』字下面刪去了繁瑣冗長的內容。註釋說，上文的『具』字包含了收護的意思。第二，召集下面說，按照律宗的規定進行檢查。駁斥異議中，第一部分先解釋了古代的規定。『準下』表示現在通用的解釋。文中說，賢聖的道理更應該兼顧凡人。第二部分，首先指出古代的錯誤。『前加者』指的是在召集之前，也應該說『大德僧聽』。『四分下』按照本宗必須刪減。『說戒自唱者』指的是詢問和簡眾。『若下』按照其他部派可以保留。『三律者』指的是五十戒並相同。因此，既然已經唱誦完畢，就說明已經事先派遣了。后一部分中，首先遮止和選擇，以下申述理由有二。上面說明不符合之前的唱誦。『或下』指的是不得違背規定派遣。前面說，按照律宗的誠實文字，刪減和補充是爲了採取折中的方法，指的就是這些文字。告知大眾中，首先總結了之前的兩次告知。『復唱未具者』，一是讓大家認識古代的方法，二是兼顧其他宗派。『內下』正式陳述所做的事情。『無諸難者』，指的是八難和其他因緣。『唱己名者』是爲了讓大眾知道是誰，也就是僧祇中所說的『誰應行籌』。『僧當下祈受籌』，意思是如法，前面僧祇中說要脫掉革屣，袒露右肩等。因此，囑託授籌的人就是與欲者，為他人傳遞意願，必須代替他人接受籌。現在很多人不知道，所以不這樣做。大僧籌中，第一部分有三點，一是具備儀式，二是說偈，三是表示尊敬。偈中，上半部分讚歎其難得，下半部分喜悅其已得。第一句指的是三德，金剛比喻法身無礙。

【English Translation】 English version Cause and effect, while also benefiting sentient beings. This specifically points out the erroneous behaviors of those who recite verses in the secular world. It is to refute the incorrect methods of reciting scriptures by monks in the medieval period, which required rinsing the mouth with fragrant water. The later erroneous transmission is the use of fragrant water in the Posadha ceremony. The Nikaya Vinaya states: 'When receiving fragrant water, one must not use it to rinse the mouth and spit it on the ground.' Because this error is commonly seen, it is specifically marked. Regarding chanting methods and striking silence, refer to the Miscellaneous Practices section. It clearly explains the methods of taking and placing, requiring alignment of the handles and avoiding loud sounds, etc. In the Zhengming section, the initial text asks the guardian. According to the above-mentioned sect, one should choose someone young and capable of discernment. Even if it has been arranged in advance, it must be announced to the assembly. In the commentary, the term 'receiving and protecting' runs throughout. Now, many people summon those responsible for collecting the tallies, which is incorrect. The lengthy and cumbersome content below '有' (you - have) has been deleted. The commentary says that the '具' (ju - possess) in the above text includes the meaning of receiving and protecting. Second, below '召集' (zhao ji - summon), it says to inspect according to the Vinaya school's regulations. In refuting dissenting views, the first part first explains the ancient regulations. '準下' (zhun xia - according to below) indicates the current common explanation. The text says that the principles of the wise and holy should also consider ordinary people. In the second part, it first points out the ancient errors. '前加者' (qian jia zhe - the one added before) refers to before the summoning, one should also say 'Great virtuous Sangha, listen.' '四分下' (si fen xia - according to the four divisions below) must be deleted according to this sect. '說戒自唱者' (shuo jie zi chang zhe - the one who chants the precepts themselves) refers to asking and simplifying the assembly. '若下' (ruo xia - if below) can be retained according to other schools. '三律者' (san lv zhe - the three Vinayas) refers to the fifty precepts being the same. Therefore, since it has already been chanted, it indicates that it has been dispatched in advance. In the latter part, it first prohibits and selects, and the reasons are stated in two ways below. The above explains that it does not conform to the previous chanting. '或下' (huo xia - or below) refers to not violating the regulations for dispatch. The previous statement says that according to the honest words of the Vinaya school, deletion and supplementation are to adopt a compromise, referring to these texts. In informing the assembly, it first summarizes the previous two announcements. '復唱未具者' (fu chang wei ju zhe - repeating the one who has not yet possessed) is to let everyone know the ancient methods, and also to consider other schools. '內下' (nei xia - inside below) formally states what is being done. '無諸難者' (wu zhu nan zhe - without various difficulties) refers to the eight difficulties and other causes and conditions. '唱己名者' (chang ji ming zhe - the one who chants their own name) is to let the assembly know who it is, which is what the Sanghika Vinaya says, 'Who should distribute the tallies?' '僧當下祈受籌' (seng dang xia qi shou chou - the Sangha should pray to receive the tallies) means according to the Dharma, and the Sanghika Vinaya says to take off leather shoes, expose the right shoulder, etc. Therefore, the person entrusted with distributing the tallies is the one who gives consent, and must receive the tally on behalf of others to convey their wishes. Now, many people do not know this, so they do not do it. In the Great Sangha tally, the first part has three points: first, possessing the ceremony; second, reciting the verse; and third, expressing respect. In the verse, the first half praises its rarity, and the second half rejoices in its attainment. The first sentence refers to the three virtues, with the diamond symbolizing the indestructible Dharmakaya.

般若。亦即託事表法希有。次句兩難。得親遇疏。遇者不必皆得。得者必因於遇。故兩言之。如今果者克己為喻。凈心觀云。萬類之中人身難得。如提謂經說。今得人身難於龜木。次半偈中上句頂戴是身。歡喜是意。口陳偈句。三業備足。即自利也。下句攝生同已。還籌中偈詞。初句受隨無毀堪預捉籌。次句納籌入數還簡體凈。堅固對受即表持戒。喜舍對還即表佈施。疏云。不盜即施財。不殺即施無畏。或可四無量心略舉二心。慈悲在中義見下句。不復座者皆須互跪至傳香偈已方坐聽戒。叔世怠墮事必難依。且據受籌一時。而已必有奉法勵己行之。納籌中據文。上座數知。今多收者告數。理亦通得。但令上座僉知。不可全憑他語。沙彌籌中通前四唱並須三說。今時一遍唱已三唱后句。即當三說。此非正法出自愚情。或恐延時準后諸白乍可一說。此告眾法。非同羯磨三一永定。單說無損。乃下恐有大僧傳沙彌欲。故須告問。此謂界無同類。故開之耳。六取數中初文可解。次科唱法準前五分。初告人數上下次明所為。國王父母師僧檀越是為四恩。心依色中名為含識。總收六道有情之眾。各誦偈者錶行凈也。經中者經名雖通。今若唱時宜云律中。僧祇因調達破僧自說戒竟。如來聞之便說此偈。告阿難言。非法眾已作布薩。如

【現代漢語翻譯】現代漢語譯本：般若（Prajna，智慧）。這體現了借事物來表達佛法的希有之處。下一句是兩難的情況：能夠親身遇到善知識不容易，而得到善知識的教導更難。能遇到善知識的人不一定都能得到教導，而得到教導的人必定是由於遇到了善知識。所以要分別說明。如今的果位，可以用克制自己來比喻。凈心觀中說，在萬物之中，人身是最難得到的，就像《提謂經》所說，得到人身比烏龜遇到浮木還要難。接下來半偈中，上一句的『頂戴』是指身體的動作，『歡喜』是指意念的活動，口中唸誦偈句，身、口、意三業都具備了，這就是自利。下一句的『攝生同已』，可以參考還籌中的偈詞。第一句『受隨無毀堪預捉籌』，意思是接受並隨順，沒有毀犯戒律，才有資格拿取籌碼。第二句『納籌入數還簡體凈』，意思是將籌碼放入計數，使身體保持清凈。『堅固』對應『受』，表示持戒；『喜舍』對應『還』，表示佈施。疏中說，不盜就是施財，不殺就是施無畏。或者也可以說是四無量心中略舉了慈心和舍心，悲心包含在其中，意義在下句中體現。『不復座者』，是指所有人都需要互相跪著，直到傳香偈完畢后才能坐下聽戒。末法時代的人們懈怠懶惰，很難完全按照儀軌來做，這裡只是根據受籌的當時情況來說明。但一定會有奉行佛法、勉勵自己修行的人。關於納籌，根據經文，由上座來計數。現在很多人是收籌的人報告數量，從道理上來說也是可以的，但要讓上座都知道，不能完全依賴他人所說。沙彌籌，包括前面的四次唱誦，都需要說三遍。現在很多人只唱一遍，然後在三唱的最後一句才說三遍，這不是正法，而是出於愚昧的想法。或許是爲了節省時間，可以參照後面的其他白文，只說一遍。這是告知大眾的方法，不同於羯磨法，不是三遍就永遠不變的，只說一遍也沒有損害。下面是擔心有大僧傳沙彌想要，所以需要告知並詢問。這是因為戒場中沒有同類，所以才允許這樣做。六取數中，第一個部分可以理解。第二個部分，唱法參照前面的五分。首先告知人數，然後說明所要做的事情。國王、父母、師僧、檀越，這是四恩。心依附於色身中，稱為含識。總共包括六道有情的眾生。各自誦偈，表示行為清凈。經中的『經』字，雖然可以泛指各種經典，但如果現在唱誦時，最好說是『律中』。《僧祇律》中記載，因為提婆達多（Devadatta）破僧，自己說完戒后，如來（Tathagata）聽說了這件事，就說了這個偈子，告訴阿難（Ananda）說，非法之眾已經做了布薩（Posadha，說戒）。 English version: Prajna (Wisdom). This embodies the rarity of using events to express the Dharma. The next sentence presents a dilemma: it is not easy to personally encounter a good teacher, and it is even more difficult to receive their teachings. Those who encounter a good teacher may not necessarily receive teachings, while those who receive teachings must have encountered a good teacher. Therefore, it is necessary to explain them separately. The attainment of Buddhahood can be likened to self-restraint. The Contemplation on the Purity of Mind states that among all beings, obtaining a human body is the most difficult, as the Tividha Sutra says, obtaining a human body is more difficult than a turtle encountering a floating log. In the next half-verse, 'bowing' in the first line refers to the action of the body, and 'joy' refers to the activity of the mind. Reciting the verses with the mouth, the three karmas of body, speech, and mind are all complete, which is self-benefit. 'Embracing all beings as oneself' in the next line can be referred to the verses in the counting of tallies. The first line, 'Accepting and following without violation, qualified to take a tally,' means accepting and following, without violating the precepts, one is qualified to take a tally. The second line, 'Placing the tally into the count, returning to the pure body,' means placing the tally into the count, keeping the body pure. 'Firmness' corresponds to 'acceptance,' representing upholding the precepts; 'joyful giving' corresponds to 'returning,' representing generosity. The commentary states that not stealing is giving wealth, and not killing is giving fearlessness. Or it can be said that the two minds of loving-kindness and equanimity are briefly mentioned from the four immeasurable minds, with compassion included in them, and the meaning is reflected in the next sentence. 'Those who do not return to their seats' refers to all those who need to kneel to each other until the incense-offering verse is completed before they can sit down to listen to the precepts. People in the Dharma-ending age are lazy and indolent, and it is difficult to fully follow the rituals. Here, it is only explained according to the situation at the time of receiving the tallies. But there will certainly be people who uphold the Dharma and encourage themselves to practice. Regarding the counting of tallies, according to the sutra, the senior monk counts them. Now, many people report the number of tallies collected, which is also reasonable, but the senior monk must know, and cannot completely rely on what others say. The novice tallies, including the previous four recitations, all need to be said three times. Now, many people only recite once, and then say it three times in the last sentence of the three recitations, which is not the proper Dharma, but comes from foolish ideas. Perhaps to save time, it can be referred to other announcements later, and only said once. This is a method of informing the public, which is different from the Karma method, and is not fixed forever after being said three times. There is no harm in saying it only once. Below, there is concern that a senior monk may want to transmit the novice precepts, so it is necessary to inform and ask. This is because there are no similar beings in the ordination field, so it is allowed to do so. In the six counts, the first part is understandable. In the second part, the chanting method refers to the previous five parts. First, inform the number of people, and then explain what is to be done. The king, parents, teachers, monks, and donors are the four kinds of grace. The mind relies on the physical body and is called consciousness. It includes all sentient beings in the six realms. Each reciting the verses represents pure conduct. The word 'sutra' in the sutra can generally refer to various scriptures, but if chanting now, it is best to say 'in the Vinaya'. The Sangha Vinaya records that because Devadatta broke the Sangha and finished reciting the precepts himself, the Tathagata heard about this and spoke this verse, telling Ananda that the unlawful assembly had already performed the Posadha (recitation of precepts).

【English Translation】 Prajna (Wisdom). This embodies the rarity of using events to express the Dharma. The next sentence presents a dilemma: it is not easy to personally encounter a good teacher, and it is even more difficult to receive their teachings. Those who encounter a good teacher may not necessarily receive teachings, while those who receive teachings must have encountered a good teacher. Therefore, it is necessary to explain them separately. The attainment of Buddhahood can be likened to self-restraint. The Contemplation on the Purity of Mind states that among all beings, obtaining a human body is the most difficult, as the Tividha Sutra says, obtaining a human body is more difficult than a turtle encountering a floating log. In the next half-verse, 'bowing' in the first line refers to the action of the body, and 'joy' refers to the activity of the mind. Reciting the verses with the mouth, the three karmas of body, speech, and mind are all complete, which is self-benefit. 'Embracing all beings as oneself' in the next line can be referred to the verses in the counting of tallies. The first line, 'Accepting and following without violation, qualified to take a tally,' means accepting and following, without violating the precepts, one is qualified to take a tally. The second line, 'Placing the tally into the count, returning to the pure body,' means placing the tally into the count, keeping the body pure. 'Firmness' corresponds to 'acceptance,' representing upholding the precepts; 'joyful giving' corresponds to 'returning,' representing generosity. The commentary states that not stealing is giving wealth, and not killing is giving fearlessness. Or it can be said that the two minds of loving-kindness and equanimity are briefly mentioned from the four immeasurable minds, with compassion included in them, and the meaning is reflected in the next sentence. 'Those who do not return to their seats' refers to all those who need to kneel to each other until the incense-offering verse is completed before they can sit down to listen to the precepts. People in the Dharma-ending age are lazy and indolent, and it is difficult to fully follow the rituals. Here, it is only explained according to the situation at the time of receiving the tallies. But there will certainly be people who uphold the Dharma and encourage themselves to practice. Regarding the counting of tallies, according to the sutra, the senior monk counts them. Now, many people report the number of tallies collected, which is also reasonable, but the senior monk must know, and cannot completely rely on what others say. The novice tallies, including the previous four recitations, all need to be said three times. Now, many people only recite once, and then say it three times in the last sentence of the three recitations, which is not the proper Dharma, but comes from foolish ideas. Perhaps to save time, it can be referred to other announcements later, and only said once. This is a method of informing the public, which is different from the Karma method, and is not fixed forever after being said three times. There is no harm in saying it only once. Below, there is concern that a senior monk may want to transmit the novice precepts, so it is necessary to inform and ask. This is because there are no similar beings in the ordination field, so it is allowed to do so. In the six counts, the first part is understandable. In the second part, the chanting method refers to the previous five parts. First, inform the number of people, and then explain what is to be done. The king, parents, teachers, monks, and donors are the four kinds of grace. The mind relies on the physical body and is called consciousness. It includes all sentient beings in the six realms. Each reciting the verses represents pure conduct. The word 'sutra' in the sutra can generally refer to various scriptures, but if chanting now, it is best to say 'in the Vinaya'. The Sangha Vinaya records that because Devadatta (Devadatta) broke the Sangha and finished reciting the precepts himself, the Tathagata heard about this and spoke this verse, telling Ananda that the unlawful assembly had already performed the Posadha (recitation of precepts).

法人自作布薩去。初半偈明佛所制。上句自行。下句眾法。下半偈彰已合教。應猶當也。或可去呼。小眾別行法沙彌集處自行籌。已將付僧中。總合唱之。七請師中初云佛令。即前五分文也。次科三初請上座。前明維那陳請。后即上座對答。有堪不堪二答如文。出法之辭臨機裁度。今多誦語年少康強亦稱老病。非所應也。即至下二請次座。若辭下三差能者。先預語重疑。是多寫。三中初明往告。若下次示二座。余不須問。準僧祇者前云若上座若大座應誦等。四中稽首者頭至地也。和南西語。出要律儀翻為恭敬。八供養中初文無高座。處戒師坐上。聖僧抽下者傳佛教誠聖凡同稟。亦猶使者執王敕命。百官雖貴孰敢見輕。次利初總列事儀。小者供養且約出眾故此先標。若論行事如后所顯。若下別釋梵唄。初引所據。出下翻名義。如此二字即指梵名。或剩如字郁鞞國彼文自指。未詳何處。鞞字陛奚反。兩翻其名。單釋斷義。以意分之斷約外緣。息據內心則有別矣。三中初順灑散下逆灑。卻行謂倒退也。后出詞句合在前說。彼經佛在普光明殿放光說法。菩薩偈贊上半指事用。下半偈申所為。四中初示正儀。三捻香者供三寶也。向上座者表代為也。次明說偈。初維那唱告此下點所出。下指廣者其文已亡不可尋也。各下引偈詞。上

【現代漢語翻譯】現代漢語譯本法人自己進行布薩（Upavasatha，一種佛教儀式）。前半偈頌闡明了佛陀所制定的規矩。上半句是關於自己修行的，下半句是關於大眾共同遵守的法則。下半偈頌表明已經符合教義。『應』字在這裡是『應當』的意思。或者可以省略『呼』字。小眾可以單獨進行儀式，沙彌聚集的地方可以自行籌劃。已經將（布薩的事務）交付給僧團，大家一起唱誦。七請師（在布薩儀式中，多次請求有資格的僧人說法）中，一開始說『佛令』，就是前面五分律所說的內容。接下來的科判分為三部分，首先是請上座。前面說明了維那（糾察僧）陳述請求，後面是上座的回答，有『堪』（勝任）和『不堪』（不勝任）兩種回答，如經文所示。說法的措辭要根據具體情況斟酌，現在很多人唸誦固定的語句，即使是年輕力壯的人也自稱年老體弱，這是不應該的。接下來是請第二座。如果（上座）推辭，就請第三位能力稍遜的人。事先說明，『重疑』可能是多餘的文字。三部分中，首先說明去告知（被請求者）。如果接下來顯示第二座，其餘的就不需要詢問了。按照《僧祇律》的說法，前面說『如果上座或大座應當誦』等等。第四部分中，『稽首』是指頭觸地。『和南』是西域的語言，在《出要律儀》中翻譯為『恭敬』。八供養中，一開始的經文沒有提到高座，（而是將座位）安排在戒師的座位上。『聖僧抽下者』，意思是傳承佛教，聖人和凡人共同稟受教誨，就像使者拿著國王的敕命，即使是再高貴的官員，誰敢輕視呢？接下來是利益，首先總的列出事項和儀式，『小者供養』，是考慮到只是從大眾中選出（供養者），所以先標明。如果討論行事，就像後面所顯示的。『若下別釋梵唄』，接下來分別解釋梵唄。首先引用所依據的經典。『出下翻名義』，接下來翻譯名稱和意義。『如此二字』，就是指梵文的名稱。『或剩如字郁鞞國彼文自指』，或者多餘的『如』字，『郁鞞國』是經文自己指出的，不清楚在哪裡。『鞞』字讀作『陛奚』的反切。兩次翻譯它的名字，單獨解釋『斷』的意思。從意義上區分，『斷』是斷絕外在的因緣，『息』是止息內心的執著，兩者是有區別的。三部分中，首先是順灑（順時針方向灑水），然後是逆灑（逆時針方向灑水）。『卻行謂倒退也』，『卻行』是指倒退著走。後面給出詞句，與前面所說的相合。那部經中，佛陀在普光明殿放光說法，菩薩用偈頌讚嘆，上半部分指明了事情的用途，下半部分偈頌陳述了所作所為。第四部分中，首先展示了正確的儀式。『三捻香者供三寶也』，捻三次香，是供養三寶。『向上座者表代為也』，向上座表示代替（大眾供養）。接下來是說明偈頌。首先維那唱告，這裡點明了所出自處。『下指廣者其文已亡不可尋也』，下面指的是廣本，但是經文已經遺失，無法找到了。『各下引偈詞』，各自引用偈頌的詞句。上半

【English Translation】 English version A bhikkhu (Buddhist monk) performs the upavasatha (a Buddhist observance). The first half of the gatha (verse) clarifies the rules established by the Buddha. The first half of the line is about self-cultivation, and the second half is about the rules that the community should follow together. The second half of the gatha indicates that it is in accordance with the teachings. 'Should' here means 'ought to'. Or the word 'call' can be omitted. Small groups can perform the ceremony separately, and sramaneras (novice monks) can gather to plan it themselves. The (affairs of the upavasatha) have been handed over to the sangha (Buddhist community), and everyone chants together. In the seven requests to the teacher (in the upavasatha ceremony, repeatedly requesting qualified monks to speak), it is said at the beginning 'Buddha commands', which is what the Vinaya (monastic code) says in the previous five parts. The following khandha (section) is divided into three parts, the first is to invite the senior monk. The front explains that the karmadana (monk in charge of monastic affairs) states the request, and the back is the senior monk's answer, with two answers of 'capable' and 'incapable', as the text shows. The wording of the Dharma talk should be considered according to the specific situation. Now many people recite fixed sentences, and even young and strong people claim to be old and weak, which is not appropriate. Next is to invite the second senior monk. If (the senior monk) declines, then invite the third person with slightly less ability. Explain in advance that 'heavy doubt' may be redundant text. In the three parts, first explain to inform (the person being requested). If the second seat is displayed next, the rest does not need to be asked. According to the Sanghika, it says in the front 'If the senior monk or the great seat should recite' and so on. In the fourth part, 'prostration' means the head touches the ground. 'Vandana' is the language of the Western Regions, translated as 'respect' in the Chu Yao Lu Yi. In the eight offerings, the initial scripture does not mention a high seat, (but the seat is) arranged on the seat of the acariya (preceptor). 'The holy monks draw down' means to inherit Buddhism, and the saints and ordinary people receive teachings together, just like an envoy holding the king's decree, even if the officials are noble, who dares to despise it? Next is the benefit, first listing the matters and rituals in general, 'small offerings', considering that only (offerers) are selected from the public, so mark it first. If discussing the conduct, it is as shown later. 'If the following explains the brahmagita (chanting) separately', then explain the brahmagita separately. First quote the scriptures on which it is based. 'The following translates the name and meaning', then translate the name and meaning. 'These two words' refer to the Sanskrit name. 'Or the word 'like' is superfluous, 'Ubbe country' is pointed out by the scripture itself', or the superfluous word 'like', 'Ubbe country' is pointed out by the scripture itself, it is not clear where. The word 'bhi' is pronounced as 'bi xi' in fanqie (a method of indicating pronunciation). Translate its name twice, and explain the meaning of 'cut off' separately. Distinguishing from the meaning, 'cut off' is to cut off external causes, and 'cessation' is to stop internal attachments, and there is a difference between the two. In the three parts, first is anuloma (sprinkling clockwise), and then viloma (sprinkling counterclockwise). 'Que xing means walking backwards', 'que xing' means walking backwards. The following gives the words and sentences, which are consistent with what was said earlier. In that scripture, the Buddha emitted light and preached the Dharma in the Universal Light Hall, and the bodhisattvas (enlightenment being) praised with gathas, the first half indicates the use of the matter, and the second half of the gatha states what was done. In the fourth part, first show the correct ceremony. 'Three twists of incense are offered to the Three Jewels', twisting the incense three times is to offer to the Three Jewels. 'To the senior monk means to act on behalf of (the public)', to the senior monk means to act on behalf of (the public offering). Next is to explain the gatha. First, the karmadana announces, here indicating the source. 'The following refers to the broad version, but the scripture has been lost and cannot be found', the following refers to the broad version, but the scripture has been lost and cannot be found. 'Each of the following quotes the words of the gatha', each quotes the words of the gatha. Top half

半明能供。下半即所供。初中上句托彼香事。即表法供也。慧及知見解脫通收。則五分備矣。七言為句不可妄加(由慧得脫。由脫具知見。舉中即攝初后)。下句冥想如彼光云。所供中初句明上求。下句即下化涅槃翻寂滅。即果德也。維那下明覆位可見。九問緣中初文言準上者即前雜法。或令恭敬或令直聲。或不錯謬等(有本準上下有法字)。或可指戒本前序。下指別法。彼明禮僧互跪上座誡敕等法。此明簡眾。不唯沙彌。或尼三眾俗士瞻禮並須遣出。及十三難三舉二滅有犯等人三根明。委亦須簡練。或令懺露人不知法。但遣沙彌。白衣叢聽雜穢。同聞深乖法律。極成輕易悲夫。二中若有說者。答云說欲及清凈已。三中召問之辭。若依古戒本云比丘尼眾遣何人來耶。今準光師戒本而問。誰字亦即召彼尼眾。略法中初科儀法可解。次科尼唯長跪。僧通長互。如三千威儀圓覺等經。並云長跪。豈唯尼耶(舊云長跪表代尼者謬矣)。言別德者教尼須具十德。一具持戒行。二多聞。三誦二部戒本利。四決斷無疑。五善能說法。六族姓出家。七顏貌端正。八堪為尼說法令尼歡喜。九非為佛出家被三法衣而犯重法。十二十夏若過(第八第十唯局教尼名別德。餘名通德)。三中初受屬。反白上下正出答法。疏云。以見不學識者年高座

【現代漢語翻譯】現代漢語譯本：『半明能供』，指下半座所供之物。『初中上句托彼香事』，即表示以香供養。『慧及知見解脫通收』，則五分法身具備了。七個字為一句，不可隨意增減（由智慧而得解脫，由解脫而具足知見，舉中間一句就包含了前後兩句）。下句『冥想如彼光云』，所供養中，初句說明上求佛道，下句即下化眾生。『涅槃翻寂滅』，即是果德。『維那下明覆位可見』，以下說明恢復原位是可以見到的。九個問題中，第一個問題所說的『準上者』，即指前面的雜法，或者令人恭敬，或者令人直言，或者不錯謬等等（有的版本『準上』下有『法』字）。或者可以指戒本的前序，下面指別法。那裡說明禮僧互跪上座誡敕等法，這裡說明簡選大眾，不只是沙彌，或者比丘尼、式叉摩那、沙彌尼三眾，俗士瞻禮也都要遣出，以及十三難、三舉二滅等有犯之人，三根不明之人，也必須簡練。或者令人懺悔的人不知道法，只遣沙彌、白衣混雜聽法，一同聽聞深奧的法律，極其輕率，可悲啊！第二個問題中，如果有人說法，回答說已經說了欲和清凈。第三個問題中，召問之辭，如果依照古戒本，說『比丘尼眾遣何人來耶？』現在依照光師戒本而問，『誰』字也就是召彼比丘尼眾。略法中，第一個科儀法可以理解。第二個科，比丘尼只能長跪，比丘可以長跪或互跪，如《三千威儀》、《圓覺經》等經，都說長跪，難道只有比丘尼嗎（舊說長跪代表比丘尼是錯誤的）。說到別德，教導比丘尼必須具備十種德行：一、具足持戒之行；二、多聞；三、能背誦二部戒本；四、決斷無疑；五、善於說法；六、出身於好的族姓；七、容貌端正；八、堪能為比丘尼說法，令比丘尼歡喜；九、不是爲了佛法出家，披著三法衣卻犯重法；十、十二夏若過（第八、第十唯局教尼名別德，餘名通德）。第三個問題中，初受屬，反白上下正出答法。疏云：以見不學識者年高座次。

【English Translation】 English version: 'Ban Ming Neng Gong' (半明能供, Offering with Half Clarity) refers to the offerings made in the lower half of the seat. 'Chu Zhong Shang Ju Tuo Bi Xiang Shi' (初中上句托彼香事, The initial, middle, and upper phrases entrust that incense matter) means expressing offerings through incense. 'Hui Ji Zhi Jian Jie Tuo Tong Shou' (慧及知見解脫通收, Wisdom, knowledge, and liberation are all encompassed) indicates the completeness of the fivefold Dharma body. Seven characters form a sentence, and should not be arbitrarily added to or subtracted from (liberation is attained through wisdom, and knowledge is complete through liberation; mentioning the middle phrase includes the beginning and the end). The following sentence, 'Ming Xiang Ru Bi Guang Yun' (冥想如彼光云, Meditate like that cloud of light), in the offerings, the initial phrase explains seeking the Buddha's path above, and the following phrase is about transforming sentient beings below. 'Nirvana Fan Ji Mie' (涅槃翻寂滅, Nirvana translates to quiescence) is the virtue of the fruit. 'Wei Na Xia Ming Fu Wei Ke Jian' (維那下明覆位可見, The following explanation by the Karmadana shows that restoring the original position is visible), the following explains that restoring the original position can be seen. Among the nine questions, the first question's 'Zhun Shang Zhe' (準上者, Those who follow the above) refers to the previous miscellaneous practices, such as causing respect, causing direct speech, or avoiding mistakes, etc. (some versions have the word 'Fa' (法, Dharma) after 'Zhun Shang'). Or it may refer to the preface of the Vinaya text, and the following refers to other practices. There, it explains the practices of monks bowing to each other, the senior monk taking the seat, and admonishments, etc. Here, it explains the selection of the assembly, not only Shramanas, or Bhikshunis, Shikshamanas, Shramaneras, the three assemblies, but also lay people who come to pay respects must be sent out, as well as those with the thirteen difficulties, those who have committed offenses such as the three expulsions and two destructions, and those whose three roots are unclear, must also be carefully selected. Or those who are made to repent do not know the Dharma, and only sending Shramanas and laypeople to listen together, hearing the profound laws together, is extremely frivolous and lamentable! In the second question, if someone speaks, answer that desire and purity have already been spoken of. In the third question, the words of summoning and questioning, if according to the ancient Vinaya text, it says, 'Which person has the Bhikshuni assembly sent?' Now, according to the Guang Shi Vinaya text, it asks, 'Who' is summoning that Bhikshuni assembly. In the abbreviated method, the first section of ritual practices can be understood. In the second section, Bhikshunis can only kneel, while monks can kneel or kneel alternately, as in the Sutra of Three Thousand Dignified Manners, the Surangama Sutra, etc., all say kneeling, is it only Bhikshunis (the old saying that kneeling represents Bhikshunis is wrong). Speaking of separate virtues, teaching Bhikshunis must possess ten virtues: 1. Possessing the practice of upholding precepts; 2. Being learned; 3. Being able to recite the Vinaya texts of the two schools; 4. Being decisive and without doubt; 5. Being good at expounding the Dharma; 6. Being born into a good clan; 7. Having a dignified appearance; 8. Being able to expound the Dharma for Bhikshunis, making Bhikshunis happy; 9. Not having left home for the Dharma, wearing the three Dharma robes but committing serious offenses; 10. Having passed twelve summers (the eighth and tenth are only for teaching Bhikshunis, called separate virtues, the rest are called common virtues). In the third question, the initial reception belongs, the reverse white above and below is the correct answer. The commentary says: 'Because seeing those who do not learn, those who are knowledgeable, those who are old in age and seat.'

首動無法則。空遣尼還曾不對答。識者齊恥故具引之。初褒美大眾。何啻者言德有餘也。若下令傳略教也。注中初示前。餘下指后。即尼篇中更引善見十誦僧祇等文。尋之可見。指廣法中言時希者尼篇云。良由廣德難具故也。事宗中初科法文斥古羯磨。言通用者二名無異故不了。彼此者華梵齊舉故如羯磨篇中已明。不得下遮濫指過斥非。在文可見。次科初垂誡。示下勸依。一律儀者即指上誡。故下指證。云云者三十四卷初因難陀布薩時不來。後來已即去眾皆不知。白佛因制上座法。應知十四十五日布薩若晝若夜。又當知處所若溫室講堂林中。又應知廣誦五篇戒下至四事及偈。餘者僧常聞。又應令人唱告時處。又應先使人掃治。誰應咒愿行籌(此制知說戒也)。又應知。說戒時檀越來。當爲說法共相勞問(此制知說法也)。乃至第二上座亦爾。廣在彼文。十說竟中。初科再鳴鐘者必無小眾。亦不須之。若下明梵唄。即律序末後二偈。神仙五通人造設於咒術(此舉世喻)。為彼慚愧者攝諸不慚愧(為善攝惡)。如來立禁戒半月半月說(合上喻也)。已說戒利益。稽首禮諸佛(迴向歸敬)。尼鈔云。若不解前唄作處世界。亦得為下明所以。不同前作為止息故。其下因示前唄。即序初二偈。稽首禮諸佛及法比丘僧(歸敬三寶)

【現代漢語翻譯】現代漢語譯本『首動無法則』（一開始的行動沒有法則）。『空遣尼還曾不對答』（白白地派比丘尼回去，卻一句話也沒回答）。有見識的人都對此感到羞恥，所以詳細地記錄了下來。一開始讚美大眾，說『何啻者言德有餘也』（哪裡僅僅是說有德行，簡直是德行有餘啊）。『若下令傳略教也』（如果下令傳授簡略的教義）。註釋中，『初示前』（一開始指出前面），『餘下指后』（其餘的指向後面）。『即尼篇中更引善見十誦僧祇等文』（就是在比丘尼篇中，又引用了《善見律毗婆沙》、《十誦律》、《僧祇律》等文獻）。尋找這些文獻就可以看到。『指廣法中言時希者尼篇云』（指《廣律》中說這種情況很少見，《比丘尼篇》說），『良由廣德難具故也』（這是因為廣大的德行難以具備的緣故）。『事宗中初科法文斥古羯磨』（《事鈔》中，一開始就用法條駁斥古代的羯磨法）。說『通用者二名無異故不了』（說通用是因為兩個名稱沒有區別，所以不明白）。『彼此者華梵齊舉故如羯磨篇中已明』（彼此，是指漢文和梵文一起舉出，就像《羯磨篇》中已經說明的那樣）。『不得下遮濫指過斥非』（不得以下面的方式來禁止氾濫，指出過失，斥責錯誤），在原文中可以見到。其次，一開始是垂誡，然後勸人依從。『一律儀者即指上誡』（『一律儀』就是指上面的告誡），所以下面指證。『云云者三十四卷初因難陀布薩時不來。後來已即去眾皆不知。白佛因制上座法。應知十四十五日布薩若晝若夜。又當知處所若溫室講堂林中。又應知廣誦五篇戒下至四事及偈。餘者僧常聞。又應令人唱告時處。又應先使人掃治。誰應咒愿行籌(此制知說戒也)。又應知。說戒時檀越來。當爲說法共相勞問(此制知說法也)。乃至第二上座亦爾。廣在彼文』（等等，第三十四卷一開始是因為難陀在布薩的時候不來，後來來了又立即離開，大家都不知情。稟告佛陀后，佛陀因此制定了上座法。應當知道十四、十五日布薩，無論是白天還是晚上。又應當知道場所，比如溫室、講堂、樹林中。又應當知道廣泛誦讀五篇戒，下至四事和偈頌。其餘的僧眾經常聽聞。又應當讓人唱告時間地點。又應當先讓人打掃乾淨。誰應當咒愿行籌（這是制定了知道說戒）。又應當知道，說戒的時候，檀越來了，應當為他們說法，互相慰問（這是制定了知道說法）。乃至第二上座也是這樣。詳細的內容在那篇文章中）。『十說竟中』（《十誦律》說完之後），一開始再次鳴鐘，必定沒有小眾，也不需要這樣做。如果下面說明梵唄，就是《律序》末後的兩個偈頌。『神仙五通人造設於咒術(此舉世喻)』（神仙和具有五神通的人創造了咒術（這是舉世間的例子）），『為彼慚愧者攝諸不慚愧(為善攝惡)』（爲了讓那些有慚愧心的人來懾服那些沒有慚愧心的人（用善來懾服惡））。『如來立禁戒半月半月說(合上喻也)』（如來制定禁戒，每半個月說一次（合上面的比喻））。已經說了戒的利益，稽首禮諸佛（迴向歸敬）。《尼鈔》說，如果不理解前面的梵唄所作的處所和世界，也可以，因為下面說明了原因，和前面的作為止息不同。其下面因為指出了前面的梵唄，就是序言最初的兩個偈頌。『稽首禮諸佛及法比丘僧(歸敬三寶)』（稽首禮敬諸佛、佛法和比丘僧（歸敬三寶））

【English Translation】 English version 'Shǒudòng wú fǎzé' (首動無法則) (The initial action has no rules). 'Kōng qiǎn ní hái céng bù duìdá' (空遣尼還曾不對答) (Sending the Bhikkhunis back in vain without any response). Those with knowledge felt ashamed of this, so they recorded it in detail. Initially, praising the Sangha, saying 'hé chì zhě yán dé yǒu yú yě' (何啻者言德有餘也) (It's not just saying they have virtue, it's that they have abundant virtue). 'Ruò xiàlìng chuán lüè jiào yě' (若下令傳略教也) (If an order is given to transmit a simplified teaching). In the commentary, 'chū shì qián' (初示前) (initially points to the front), 'yú xià zhǐ hòu' (餘下指后) (the rest points to the back). 'Jí ní piān zhōng gèng yǐn Shànjiàn Shísòng Sēngqí děng wén' (即尼篇中更引善見十誦僧祇等文) (That is, in the Bhikkhuni section, it further cites texts such as the Samantapāsādikā, Daśabhāṇavāra, Mahāsāṃghika Vinaya, etc.). You can find these texts to see. 'Zhǐ Guǎngfǎ zhōng yán shí xī zhě ní piān yún' (指廣法中言時希者尼篇云) (Referring to the Mahāvagga, which says such situations are rare, the Bhikkhuni section says), 'liáng yóu guǎng dé nán jù gù yě' (良由廣德難具故也) (This is because vast virtue is difficult to possess). 'Shì zōng zhōng chū kē fǎ wén chì gǔ jiémó' (事宗中初科法文斥古羯磨) (In the Shìchāo, the initial section of the legal text refutes the ancient karma). Saying 'tōngyòng zhě èr míng wú yì gù bùliǎo' (通用者二名無異故不了) (Saying it's common because the two names are no different, so it's not understood). 'Bǐcǐ zhě Huá Fàn qí jǔ gù rú jiémó piān zhōng yǐ míng' (彼此者華梵齊舉故如羯磨篇中已明) (Each other, refers to Chinese and Sanskrit being mentioned together, as already explained in the Karma section). 'Bùdé xià zhē làn zhǐ guò chì fēi' (不得下遮濫指過斥非) (One must not use the following methods to prohibit excess, point out faults, and criticize errors), which can be seen in the original text. Secondly, initially, there is a warning, then encouragement to follow. 'Yī lǜyí zhě jí zhǐ shàng jiè' (一律儀者即指上誡) ('One Vinaya' refers to the above warning), so the following points to evidence. 'Yúnyún zhě sānshísì juǎn chū yīn Nánduó bùsà shí bù lái. Hòulái yǐ jí qù zhòng jiē bùzhī. Bái Fó yīn zhì shàngzuò fǎ. Yīng zhī shísì shiwǔ rì bùsà ruò zhòu ruò yè. Yòu dāng zhī chùsuǒ ruò wēnshì jiǎngtáng lín zhōng. Yòu yīng zhī guǎng sòng wǔ piān jiè xià zhì sì shì jí jì. Yú zhě sēng cháng wén. Yòu yīng lìngrén chàng gào shí chù. Yòu yīng xiān shǐ rén sǎozhì. Shéi yīng zhùyuàn xíng chóu (cǐ zhì zhī shuō jiè yě). Yòu yīng zhī. Shuō jiè shí Tányuè lái. Dāng wèi shuōfǎ gòng xiāng láowèn (cǐ zhì zhī shuōfǎ yě). Nǎizhì dì èr shàngzuò yì ěr. Guǎng zài bǐ wén' (云云者三十四卷初因難陀布薩時不來。後來已即去眾皆不知。白佛因制上座法。應知十四十五日布薩若晝若夜。又當知處所若溫室講堂林中。又應知廣誦五篇戒下至四事及偈。餘者僧常聞。又應令人唱告時處。又應先使人掃治。誰應咒愿行籌(此制知說戒也)。又應知。說戒時檀越來。當爲說法共相勞問(此制知說法也)。乃至第二上座亦爾。廣在彼文) (Etc., in the thirty-fourth volume, initially because Nanda did not come to the uposatha, and later came and immediately left, everyone was unaware. After reporting to the Buddha, the Buddha therefore established the law of the senior monk. It should be known that the uposatha on the fourteenth and fifteenth days, whether day or night. Also, the location should be known, such as a warm room, lecture hall, or forest. Also, it should be known to widely recite the five sections of precepts, down to the four matters and verses. The rest the Sangha often hears. Also, someone should be made to announce the time and place. Also, someone should first be made to clean. Who should chant blessings and distribute tokens (this establishes knowing the recitation of precepts). Also, it should be known that when the dānas come during the recitation of precepts, one should preach the Dharma to them and greet each other (this establishes knowing the preaching of the Dharma). Even the second senior monk is like this. The details are in that article). 'Shí sòng jìng zhōng' (十說竟中) (After finishing the Daśabhāṇavāra), initially ringing the bell again, there must be no small crowd, and it is not necessary to do so. If the following explains the brahmagītā, it is the last two verses of the Vinaya preface. 'Shénxiān wǔ tōng rén zàoshè yú zhòushù (cǐ jǔ shì jiān de lìzi)' (神仙五通人造設於咒術(此舉世間的例子)) (Immortals and those with five supernatural powers created spells (this is an example from the world)), 'wèi bǐ cánkuì zhě shè fú nàxiē méiyǒu cánkuì zhī xīn de rén (yòng shàn lái shè fú è)' (為彼慚愧者懾服那些沒有慚愧心的人(用善來懾服惡)) (to subdue those who have no shame with those who have shame (subduing evil with good)). 'Rúlái zhìdìng jìnjiè, měi bàn gè yuè shuō yīcì (hé shàngmiàn de bǐyù)' (如來制定禁戒，每半個月說一次(合上面的比喻)) (The Tathagata established precepts, reciting them every half month (matching the above metaphor)). The benefits of precepts have already been said, bowing and paying homage to all Buddhas (dedicating merit and returning to reverence). The Níchāo says that if one does not understand the place and world where the previous brahmagītā was made, it is also possible, because the following explains the reason, which is different from the previous one as a cessation. Because it points to the previous brahmagītā, it is the first two verses of the preface. 'Qǐshǒu lǐjìng zhū Fó, Fófǎ hé Bǐqiū Sēng (guī jìng sānbǎo)' (稽首禮敬諸佛、佛法和比丘僧(歸敬三寶)) (Bowing and paying homage to all Buddhas, the Dharma, and the Bhikkhu Sangha (returning to reverence the Three Jewels)).

。今演毗尼法令正法久住(歸敬本意上句明意。下句明益)。優波離為首及余身證者(推本結集之眾。以為證信)。今說。戒要義諸賢咸共聽(舉事誡眾)。多見誦文訛錯。復不解義略為註釋。律制不得半唄。今或但誦優波離下四句者。正乖法律。雖非大害寧免無知。二中施以歡喜以合作與。三中偈詞上三句喜遇三寶。下句拔濟群生。四並言快快即是樂。值佛最難故云第一。得聞正法近障三塗。遠清二死。故云安隱。事和無諍統理平等。故云寂滅。上三慶己下一喜他。即兩利也。安樂字尼鈔作解脫。注令禮散。尼鈔更加三歸。今須準用。上來十科行事並據正文。況經聖心研詳安布。今諸律肆妾自改作。執非為是見是謂非。此由素闕討尋。抑又自無明識。或多輕略廢置而不行。縱有行之事同於厭課。塵緣可棄不憚奔趨王法宜尊反生薄濫。業繩彌固苦海尤長。徒喪天齡。真可憐愍。雜相者前列行事且據一途。事起臨機何由盡述。略之則闕。參之則繁。是以總括諸相別科於後。述作之意在文可見。告凈中但約長行序后三問以為分齊。初明問前不告后自問故。若下明問后須告。又三初止住說戒。戒師自止謂知法者不住須呵。謂迷教者。待下明告凈。待坐字語通上下。據義則綴上為優。約句則貫下為便詳之。一人告者恐妨僧故。

【現代漢語翻譯】現代漢語譯本：現在宣講毗尼（Vinaya，戒律）法令，使正法長久住世（歸敬的本意，上句說明意義，下句說明利益）。以優波離（Upali，佛陀十大弟子之一，持戒第一）為首，以及其餘證得阿羅漢果位的聖者（推崇結集佛經的僧眾，作為證明和信任）。現在宣說，戒律的要義，各位賢者都請靜聽（舉出事件，告誡大眾）。常見有人誦讀經文出現訛誤錯漏，又不理解經文的含義，因此略作註釋。律制規定不得只誦半句偈語，現在有人只誦優波離下面的四句，這正是違背了法律。即使不是大害，難道能免於無知嗎？二中，施與歡喜，以合作與。三中，偈詞的上三句是歡喜遇到三寶（佛、法、僧），下句是拔濟眾生。四句都說『快快』，就是快樂。值遇佛陀最難，所以說是第一。聽聞正法，近能遮止三塗（地獄、餓鬼、畜生）之苦，遠能清凈二死（分段生死、變易生死）。所以說是安穩。事情和合，沒有爭端，統理平等，所以說是寂滅。上面三句是慶幸自己，下一句是喜悅他人，這就是兩利。『安樂』二字，尼鈔本寫作『解脫』，註釋說要禮散。尼鈔本更加了三歸依（歸依佛、歸依法、歸依僧）。現在必須參照使用。上面十科行事，都根據正文。況且經文是聖人的心意，經過研詳安排。現在各律宗肆意更改，執著錯誤為正確，認為正確為錯誤。這是因為平時缺少探討尋究，或者自身沒有明智的見識。或者大多輕率省略廢棄而不實行。縱然有實行的，也如同厭倦的功課。塵世的緣分可以拋棄，卻不憚于奔走追逐；王法應該尊重，反而輕薄濫用。業力的繩索更加牢固，苦海更加漫長，白白喪失天年，實在可憐可憫。雜相，前面列舉的行事只是根據一種途徑。事情發生時隨機應變，怎麼能全部敘述呢？省略則有缺失，詳細敘述則繁瑣。因此總括各種情況，在後面分別列出。寫作的意圖在文中可以見到。告凈中，只根據長行序后的三個問題作為分界。開始說明問前，因為不告知後面而自己提問。『若下』說明問后必須告知。又分為三部分，首先是止住說戒。戒師自己阻止，是說知道戒法的人不住，必須呵斥；是說迷惑教義的人。等待下面說明告凈。『待坐』二字，語句可以連線上下。根據意義，則連線上面為好；根據句子，則貫穿下面為方便，詳細考慮。一人告知，是恐怕妨礙僧眾。

【English Translation】 English version: Now I expound the Vinaya (rules of discipline) so that the Proper Dharma may long abide (the primary intention of reverence; the first phrase clarifies the meaning, the second the benefit). With Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) at the head, and the remaining Arhats who have attained enlightenment (venerating the assembly that compiled the scriptures, as proof and trust). Now I speak of the essential meaning of the precepts; may all worthy ones listen attentively (raising the matter, admonishing the assembly). It is often seen that people recite the texts with errors and omissions, and do not understand the meaning of the scriptures, so I make brief annotations. The Vinaya stipulates that one should not recite only half a verse; now some recite only the four lines below Upali, which is precisely contrary to the law. Even if it is not a great harm, can one avoid being ignorant? In the second part, give joy, with cooperation. In the third part, the first three lines of the verse are about rejoicing in encountering the Three Jewels (Buddha, Dharma, Sangha), and the last line is about delivering all beings. All four lines say 'quickly, quickly,' which is happiness. Encountering the Buddha is most difficult, so it is said to be the first. Hearing the Proper Dharma can prevent the suffering of the Three Wretched Realms (hell, hungry ghosts, animals) in the near term, and purify the Two Deaths (death by segments, death by transformation) in the long term. Therefore, it is said to be peaceful and secure. Matters are harmonious, there is no dispute, and governance is equal, so it is said to be quiescent. The first three lines are rejoicing for oneself, and the next line is rejoicing for others, which is beneficial to both. The words 'peace and happiness' are written as 'liberation' in the Bhiksuni (nun) transcript, with a note saying to scatter the offerings. The Bhiksuni transcript adds the Three Refuges (Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha). Now it must be used as a reference. The above ten categories of practices are all based on the original text. Moreover, the scriptures are the mind of the sage, carefully studied and arranged. Now, various Vinaya schools arbitrarily change them, clinging to error as correct, and considering correct as error. This is because they usually lack exploration and investigation, or they themselves lack wise insight. Or they mostly carelessly omit, abandon, and do not practice. Even if there are practices, they are like tiresome homework. Worldly affinities can be abandoned, but they do not hesitate to run and chase after them; the laws of the king should be respected, but instead they are frivolous and abusive. The ropes of karma are more firmly tied, the sea of suffering is even longer, and they lose their natural lifespan in vain, which is truly pitiful and lamentable. Miscellaneous aspects: the practices listed earlier are only based on one path. How can all the situations that arise be described when things happen? Omitting them would be a deficiency, and describing them in detail would be cumbersome. Therefore, I summarize the various situations and list them separately later. The intention of writing can be seen in the text. In the announcement of purity, only the three questions after the long introduction are used as a boundary. First, explain what comes before the question, because one asks oneself without informing what comes after. 'If below' explains that one must inform after asking. It is also divided into three parts, the first is stopping and staying to speak the precepts. The Preceptor himself stops, saying that those who know the precepts do not stay, and must be reprimanded; it is speaking of those who are confused about the teachings. Wait for the explanation of the announcement of purity below. The words 'wait to sit' can connect the sentences above and below. According to the meaning, it is better to connect above; according to the sentence, it is more convenient to connect below, consider carefully. One person announces, fearing that it will hinder the Sangha.

若有下明發露。依次說者接前止處也。準此不明再和。以陳凈入坐和相已彰。今時有行略和。未見所出。次科中多等。須重說者謂制主從客。若少不須。或出界說。或往他寺。謂制客從主。此約說竟為言。未竟隨來告凈同聽。不勞再說(有將前利為制客從主非)。如法治吉羅異名也。三中對犯不說。此制戒師也。或令悔露或加治擯。事在臨機。如比丘犯盜佛不為說。然佛初自說眾唯純凈必有妄隱。五百金剛杵碎其頭。后付弟子則通凈穢。故知。必約三根無濫。不可對說也。即下會同律論。四中總前各列者。如雲某寺某寺尼眾和合僧差某尼某尼。后總結者半月半月已下詞也。五中比近人謂鄰高座者。令字去呼。謂言教也。準此先須定囑一人。不下遮非。今多此過。不得不慎。六中初文說戒本制。竟無能者方誦經法。疏云。所以次者戒制。附相切要易持。經授心識托虛難攝。故隨時制。輕重不倫各其致也。文中三位。初誦經法。語通無在。然須軌範行門誡勒切要之者。頗符今用故云余教誡等。今藏中略教誡經。亦可依誦(舊云三千威儀經者文繁事碎。何由可誦。又云下卷令誦勝鬘佛藏下明常時受持。亦非說戒時誦)。若全下次令說偈比即迦葉佛略教。注指阿含解者下卷引云。上句戒具足清白之行。次句心意清凈。第三句除

【現代漢語翻譯】現代漢語譯本：如果有人在下面（指前文）沒有明白地發露，依次稟告的人就到前面停止的地方。按照這個原則，不明白的要再次稟告，因為陳述清凈並進入僧團共住的和合之相已經彰顯。現在有些地方簡化了和合的儀式，但沒有看到依據。其次，科條中提到『多等』，需要重新稟告的情況是指，如果制定者是主方，而接受者是客方，如果人數少就不需要。或者出了寺界稟告，或者前往其他寺院稟告，是指制定者是客方，而接受者是主方。這裡是就稟告完畢而言，如果未完畢，就隨著來者告知清凈，一同聽受，不需要再次稟告（有人將『利』理解為制定者是客方，接受者是主方，這是不對的）。『如法治吉羅』是不同的名稱。三種情況下不對犯戒者進行（懺悔）說明，這是針對戒師的。或者讓他懺悔發露，或者加以懲罰驅擯，事情要根據當時的情況來決定。例如，如果比丘犯了盜戒，佛陀不會為他說（懺悔的方法），因為佛陀最初自己說的時候，僧眾都是純凈的，必定有人會妄語隱瞞，五百金剛杵會擊碎他的頭。後來交給弟子們，就可以通用於清凈和不清凈的情況。所以要知道，必須根據三種根器，不能濫用，不能當面對著說。這與下面的律論會合相同。四中，總括前面各個列舉的情況，例如說：『某寺某寺的尼眾和合，僧團派遣某尼某尼』。後面總結的是『半月半月』以下的詞句。五中，『比近人』是指鄰近高座的人。『令』字讀作去聲，是指言教。按照這個原則，首先必須確定囑託一個人，不要隨意阻止或否定。現在很多地方都有這個過失，不得不謹慎。六中，最初的經文是說戒本的制定，如果最終沒有人能（背誦），才誦經法。《疏》中說：『之所以排在後面，是因為戒律的制定與（僧團的）相處密切相關，容易持守；而經文傳授給心識，寄託于虛空，難以攝持。』所以要根據當時的情況制定，輕重不一，各有其原因。經文中有三種地位，最初是誦經法，語言可以通用於任何地方。但必須是規範行爲、告誡切要的人。這與現在的用法頗為相符，所以說是『余教誡等』。現在的藏經中略有教誡經，也可以依此誦讀（舊說誦《三千威儀經》，但經文繁瑣，事情細碎，怎麼能誦讀呢？又說下卷讓誦《勝鬘佛藏》，下面說明常時受持，也不是說戒時誦讀）。如果全部（按照經文），下次就讓說偈，這相當於迦葉佛的略教。註釋中指出阿含經的解釋，下卷引用說：『上句是戒律具足，清白的行為；次句是心意清凈；第三句是除』

【English Translation】 English version: If there is someone below (referring to the previous text) who has not clearly confessed, those who report in order should stop at the previous stopping point. According to this principle, those who do not understand should report again, because the aspect of stating purity and entering the Sangha's harmonious dwelling has already been manifested. Now, some places simplify the harmonious ceremony, but no basis has been seen. Secondly, the section mentions 'many, etc.,' and the situation where re-reporting is necessary refers to the case where the one who formulates the rule is the host and the receiver is the guest; if the number of people is small, it is not necessary. Or reporting outside the temple boundary, or going to another temple to report, refers to the case where the one who formulates the rule is the guest and the receiver is the host. This is in terms of reporting being completed; if it is not completed, then along with the person who comes, inform them of the purity and listen together, without needing to report again (some people understand 'benefit' as the one who formulates the rule being the guest and the receiver being the host, which is incorrect). 'Governing the gilana (sick person) according to the Dharma' are different names. In three situations, the offender is not given (confession) instructions; this is directed at the 戒師 (preceptor). Either let him confess and reveal, or add punishment and expulsion; matters should be decided according to the situation at the time. For example, if a 比丘 (bhikshu, monk) commits theft, the Buddha would not explain (the method of confession) to him, because when the Buddha initially spoke himself, the Sangha was pure, and there would definitely be someone who would lie and conceal, and five hundred vajra pestles would shatter his head. Later, when it was handed over to the disciples, it could be applied to both pure and impure situations. Therefore, it must be known that it must be based on the three roots (三根), and cannot be used indiscriminately, and cannot be spoken face-to-face. This is the same as the 律論 (Vinaya and Abhidharma) meeting below. In the fourth, summarizing the various listed situations above, for example, saying: 'The 尼眾 (bhikshunis, nuns) of such and such temple are in harmony, and the Sangha dispatches such and such 尼 (nun).' The following summarizes the phrases 'half-month, half-month' and below. In the fifth, 'comparing close people' refers to people near the high seat. The word '令' (command) is read in the departing tone, referring to verbal instruction. According to this principle, one must first determine and entrust one person, and do not arbitrarily stop or deny. Many places now have this fault, and one must be cautious. In the sixth, the initial text speaks of the formulation of the 戒本 (Pratimoksha, monastic code); if ultimately no one can (recite it), then the 經法 (sutra) is recited. The 疏 (commentary) says: 'The reason for placing it later is that the formulation of the 戒制 (precepts) is closely related to (the Sangha's) interaction and is easy to maintain; while the 經 (sutra) is transmitted to the mind and entrusted to emptiness, it is difficult to grasp.' Therefore, it must be formulated according to the situation at the time, with varying degrees of importance, each with its own reasons. There are three positions in the text; the first is reciting the 經法 (sutra), and the language can be applied to any place. But it must be someone who regulates behavior, admonishes what is essential. This is quite consistent with the current usage, so it is said to be 'other teachings, etc.' The current 藏經 (Tripitaka) slightly contains admonishing 經 (sutras), which can also be recited accordingly (the old saying is to recite the 三千威儀經 (Sutra of Three Thousand Manners), but the text is cumbersome and the matters are trivial, how can it be recited? It also says that the lower volume should recite the 勝鬘佛藏 (Srimala Sutra), and the following explains that it is constantly upheld, and it is not recited during the 說戒 (recitation of precepts)). If all (according to the text), next let them say the 偈 (verse), which is equivalent to the abbreviated teaching of 迦葉佛 (Kasyapa Buddha). The commentary points out the explanation of the 阿含經 (Agama Sutra), and the lower volume quotes it as saying: 'The first sentence is that the 戒 (precepts) are complete, and the behavior is pure; the second sentence is that the mind is pure; the third sentence is to remove'

邪顛倒。末句去愚惑想。若不下後略誡敕。詳此律意未必愚闇而至於此。欲明住持之本攝僧之要必不可廢故曲示之。次科初顯示深益。佛囑累者即上製法而下斥世不行。初指非染下彰失污凈識者輕法之源。實由染世不聞正法。已是盲冥。況舉輕心更招殃禍。欲令反本其可得乎。於法無味者積惡漸深。去道轉遠故。大法者通目佛教。出家無益者乖本意故。口下斥言行相違。師徒義絕。揀從外道不亦宜乎。高僧傳中隋東川僧云法師住寶明寺。以四月十五臨說戒時乃白眾曰。戒本防非人人誦得。何勞徒眾。數數聞之。可令一僧豎義令後生開悟。當時無敢抗者。訖于夏末廢說戒事。至七月十五日早。將升草座失云所在。大眾崩騰四出追覓乃于寺側三里許古冢間得之。遍體血流如刀屠割。借問其故云。有一大丈夫執三尺大刀。厲色瞋云改變布薩。刀膾身形痛毒難忍。因接還寺端情懺悔。乃經十載說戒布薩。臨終之日異香迎之神色無亂。欣然而卒。此乃上智。故動幽呵。今時下愚竟無顯驗。縱令永廢反自安然。法滅於時可用長嘆。七中初別簡初篇。僧下總示諸聚。若約聞戒通塞則六聚並同。若論別眾成不則根條兩異。如律顯者即如戒本有犯。懺悔無犯默然。八中二初明對首露。言對眾者謂于眾前對人作法。律至。當至一清凈比丘所

。具威儀說所犯名種。白雲。大德憶念。我比丘某甲犯某罪。今向大德發露。后如法懺悔(三說說戒時憶者須用此法。余時依法懺悔)。又律中比丘于犯有疑。復逼說戒。佛言。應發露已得聞戒。亦對人云。大德憶念。我比丘某甲于某犯生。疑今向大德發露。后無疑時如法懺悔(三說已上準注羯磨出之)。恐下二明心念。復二初明識罪法。律中為在座上忽憶本罪。向比座說舉眾鬧亂。佛令發露心念。而不出文鈔家義立。準羯磨說戒字下更加一句。云恐鬧亂眾故。亦須三說。若下明疑罪法。應云。我某甲于某犯生疑余詞準同。第四略去中。標云雜者據略則純。但緣與法各有多別。故云雜耳。緣中本宗八難余緣者。若據緣難二名不局。今須標簡。重者名難。輕者為緣。王難者疏云。或將士眾擁寺列兵。病人與下緣中相濫。應以重輕分之。非人即鬼神為惱。惡蟲通目畜獸能為命難者。人難引論釋之比據常人。不同賊也。余緣者通收無限。故但言余且列八相。並以若或字簡之。前四通晝夜后四唯局夜。下云明未出者止結后四。應略說者通結前八。他部中初科三。律十誦約道行緣。從制至開一廣三略。略中上是眾法。下二別法。準眾法對念多人不開。必應異界分眾作之。或恐彼部緣開。不可常途為妨。開心念者道行中復有緣。故

【現代漢語翻譯】現代漢語譯本具有威儀地說出所犯的罪名種類。稟告說：『大德，請您記住，我比丘某甲犯了某罪，現在向大德您發露，以後會如法懺悔。』（三次。在說戒時憶起罪者需要用此法，其餘時候依法懺悔）。另外，律中規定，比丘如果對所犯之罪有所懷疑，又被強迫說戒，佛說：『應該發露之後再聽戒。』也可以對人說：『大德，請您記住，我比丘某甲對某罪產生懷疑，現在向大德您發露，以後沒有懷疑時會如法懺悔。』（三次以上，參照《羯磨》的註釋）。恐怕下面兩段說明的是心念。分為兩部分，首先說明識別罪法。律中規定，如果在座上忽然憶起之前的罪過，向鄰座說出會引起大眾喧鬧。佛陀允許發露心念，但經文中沒有明確說明。鈔家的解釋是，參照《羯磨》說戒的文字，在下面增加一句，說：『恐怕引起大眾喧鬧的緣故。』也需要說三次。如果下面說明的是疑罪法，應該說：『我某甲對某罪產生懷疑。』其餘的措辭參照相同。第四部分省略了中間部分，標題說『雜』，是說從略的角度來看是純粹的，但因緣和法各有多種區別，所以說是『雜』。因緣中，本宗有八難，其餘的因緣，如果根據因緣和難兩種名稱，並不侷限。現在需要標明和簡化。重大的稱為『難』，輕微的稱為『緣』。王難，疏文中說：『或者將士眾擁入寺廟，排列士兵。』病人與下面的因緣中相混淆，應該用輕重來區分。非人，就是鬼神來惱亂。惡蟲，泛指畜生能造成生命危險。人難，引用論典解釋，是根據常人，不同於盜賊。其餘的因緣，統攝無限，所以只說『其餘』，並且列出八種情況，都用『若』或『或』字來簡化。前四種通用於白天和夜晚，后四種只侷限於夜晚。下面說『明未出』，只總結后四種。『應略說』，是總結前八種。他部中，第一科分為三部分。《律·十誦》根據道行緣，從制定到開許，分為一廣三略。略中，上面是眾法，下面是別法。根據眾法，對唸誦多人不開許，必須在不同的界限內分眾進行。或者恐怕其他部派的因緣開許，不能作為常規的妨礙。開心念，道行中還有因緣，所以

【English Translation】 English version With dignified deportment, state the type of offense committed. Report: 'Venerable, please remember, I, the Bhikshu (monk) so-and-so, have committed such-and-such offense. Now I confess it to you, Venerable, and will repent according to the Dharma in the future.' (Three times. Those who remember the offense during the recitation of precepts must use this method; at other times, repent according to the Dharma). Furthermore, the Vinaya states that if a Bhikshu has doubts about an offense committed and is forced to recite the precepts, the Buddha said: 'One should listen to the precepts after confessing.' One can also say to someone: 'Venerable, please remember, I, the Bhikshu so-and-so, have doubts about such-and-such offense. Now I confess it to you, Venerable, and will repent according to the Dharma when there are no more doubts.' (Three times or more, according to the commentary on the Karma). Perhaps the following two sections explain thoughts in the mind. Divided into two parts, the first explains the method of recognizing offenses. The Vinaya states that if one suddenly remembers a previous offense while seated and tells the person next to them, it will cause a disturbance among the assembly. The Buddha allowed the confession of thoughts in the mind, but the text does not explicitly state this. The commentary explains that, referring to the words of the Karma recitation of precepts, add a sentence below, saying: 'For fear of causing a disturbance among the assembly.' It also needs to be said three times. If the following explains the method of doubtful offenses, one should say: 'I, so-and-so, have doubts about such-and-such offense.' The remaining wording is the same. The fourth part omits the middle part, and the title says 'Miscellaneous,' meaning that from a simplified perspective, it is pure, but because the causes and conditions (緣) and the Dharma (法) each have multiple distinctions, it is called 'Miscellaneous'. Among the causes and conditions, the present school has the Eight Difficulties (八難), and the remaining causes and conditions, if based on the two names of causes and conditions and difficulties, are not limited. Now it is necessary to mark and simplify. The serious ones are called 'Difficulties,' and the minor ones are called 'Causes and Conditions.' The Difficulty of the King (王難), the commentary says: 'Or soldiers and crowds enter the temple, lining up soldiers.' The sick person is confused with the causes and conditions below, and should be distinguished by severity. Non-humans, that is, ghosts and spirits, come to harass. Evil insects, generally referring to animals, can cause life-threatening dangers. The Difficulty of Humans (人難), quoting the commentary, is based on ordinary people, different from thieves. The remaining causes and conditions encompass the infinite, so only 'Remaining' is said, and eight situations are listed, all simplified with the words 'If' or 'Perhaps.' The first four are applicable to both day and night, and the last four are limited to night. Below it says 'Ming Wei Chu (明未出),' only summarizing the last four. 'Should be briefly said' summarizes the first eight. In other schools, the first section is divided into three parts. The Vinaya-Dasadhyaya (律·十誦) is based on the causes and conditions of the path of practice, from the establishment to the permission, divided into one broad and three brief. In the brief, the above is the Dharma of the assembly, and the below is the Dharma of the individual. According to the Dharma of the assembly, it is not allowed to recite to many people, and it must be carried out by dividing the assembly within different boundaries. Or perhaps the causes and conditions of other schools are allowed, and cannot be used as a regular obstacle. Opening the mind, there are still causes and conditions in the path of practice, so

制白衣前恐聞障戒。為濟他故。乃至下命梵緣為利己故。若論心念說不明瞭不成作法。有緣故開不足怪也。布薩說戒華梵言。重臨事單牒。五分中七緣。除草棘地泥。余同四分。僧祇五緣。逼暮天陰來客處遠此三不同四分。對說中十誦王難開說即瓶沙緣。如羯磨篇中引。五分賊難事同僧祇。彼因突入聞說。不為說故便加苦惱。制令改誦。義立中寒熱二緣不出諸教。理合開。故初示緣例準。至下白眾勸導。冬熱者文脫。古本云冬寒夏熱。出法雙提隨時別用。僧下引示。初指僧祇明制上座。文如前引。次引五分明制徒眾。囑授即是與欲。露處說者即明與欲。恐在私屏無人見聞容非濫故(有云。此明說戒令客比丘來易見。故文似不貫)。次略法中初科言二種者。此標取卻二種義耳。提名為取除相為卻。一言略者即具二義。一下釋初釋略取。取八篇題者如雲是四波羅夷法等是也。次釋略卻者卻即是除。除隨篇種類者。謂不誦篇中諸戒。但云僧常聞是也。上云八篇。下云隨篇。皆謂通舉戒本全數。至於正誦或多或少皆不定也(有人云。單誦八個題首。名略取說戒。誦一兩篇名略卻說戒。致令後生妄行。至今尚爾。如別所破)。問八篇可都略否。答下依母論故廣滅諍。約準尼鈔八篇齊略(古記云。滅諍是吉羅少分。不名為略。又人

云。七滅是息諍之要。故不可略以尼鈔證皆穿鑒耳)。問今存幾略耶。答今但通云略戒。不言幾種。若提名略則兼取卻二義。若不提名如下卒緣序竟即略。但有卻義則無取也。問如誦一二篇已略其餘者此名何略。答前所誦者自名為廣。文不云乎。為廣三十九十。又云。七滅諍下如法廣說。余不誦者方名略耳。問如律本中廣一二篇。已難緣忽至即云餘者僧常聞復是何略。答既不舉名止是略卻。問如提篇目略至二三。忽有難至即云餘者等。復是何略。答前提名者具兼二義。後言餘者止是卻耳。問今明略法為依何出。答文中緩則為廣三十九十。及后卒難說序已略。並依本宗不說序。略準注羯磨。乃依僧祇。中間各題通結自出母論。故後文云。四分文不了等(古記反引本宗十五略配之。致增迷昧。注羯磨亦云。律有三五略法。文非明瞭故依母論。故知非也)。以昔多迷不免繁細。余所未盡。備在釋中。略法中初科。緩急兩相事在高座。緩則可進。急則宜否。並準上緣須令應教。文中初雙標。緩下牒釋。急緣語通多種。如下所明。別顯中初文初指前緣。即十緣中上九種也。說竟儀式亦同廣法。由緣不定。多不至后故且指前。至下示略法為三。問清凈已者即廣前序也。應言下略中間七篇。言各題者七名別舉也。通結者並云僧常聞也

【現代漢語翻譯】現代漢語譯本云：七滅（七滅諍，指通過七種方法來平息僧團內部的爭端，是佛教僧團解決爭端的重要方法）是平息爭端的關鍵，因此不可省略。（尼鈔的證據都經過仔細審查）。問：現在還剩下幾種省略？答：現在只說通用的省略戒律，不說有幾種。如果明確提到省略的名稱，就兼顧了『卻』和『義』兩種含義。如果不提名稱，就像後面的『卒緣序竟』一樣，就是省略，但只有『卻』的含義，而沒有『義』的含義。問：如果誦讀了一兩篇，然後省略其餘的，這叫什麼省略？答：前面所誦讀的自然稱為『廣』，經文中不是說了嗎？『為廣三十九十』，又說『七滅諍下如法廣說』，其餘沒有誦讀的才稱為『略』。問：如果律本中詳細講解了一兩篇，突然遇到緊急情況，就說『其餘的僧眾經常聽聞』，這又是什麼省略？答：既然沒有明確提出名稱，就只是『略卻』。問：如果提出篇目的名稱，省略到二三篇，突然遇到緊急情況，就說『其餘的』等等，這又是什麼省略？答：前面提出名稱的，就兼顧了『卻』和『義』兩種含義，後面說『其餘的』，就只是『卻』的含義。問：現在說明省略的方法是依據什麼？答：經文中說，如果時間充裕，就『為廣三十九十』，以及後面的『卒難說序已略』，並且依據本宗不講序，省略的依據是《注羯磨》，乃是依據《僧祇律》。中間各自提出的通用結論，出自母論。所以後面的經文說，『四分律文不了』等等（古記反而引用本宗的十五種省略來配合，導致更加迷惑。注羯磨也說，律中有三五種省略的方法，經文不明確，所以依據母論，因此可知不是這樣）。因為過去很多人迷惑，所以不免繁瑣。其餘沒有說完的，都詳細記載在解釋中。省略法中，最初的科判，緩急兩種情況都在高座上。時間充裕就可以繼續，緊急情況就應該停止，並且依據上面的因緣，必須符合教義。經文中，最初是雙重標示，下面是詳細解釋。緊急情況的說法有很多種，如下面所說明的。特別顯示中，最初的經文首先指明前面的因緣，就是十種因緣中的前九種。說完之後的儀式也和廣法相同。由於因緣不確定，大多不會到後面，所以暫且指明前面。到下面顯示省略法分為三種。問：『清凈已者』就是詳細講解前面的序言。應該說省略中間的七篇。說『各題』，是指七個名稱分別舉出。『通結』是指都說『僧常聞』。

【English Translation】 English version It is said: The seven suppressions (Sapta-adhikaranasamatha, referring to the seven methods to resolve disputes within the Sangha, an important method for Buddhist monastic communities to resolve disputes) are key to resolving disputes, and therefore cannot be omitted. (The evidence from the Nikaya commentaries has been carefully examined). Question: How many types of omissions remain now? Answer: Now we only speak of general abbreviated precepts, not specifying how many types. If the name of the omission is explicitly mentioned, it encompasses both meanings of 'exclusion' and 'meaning'. If the name is not mentioned, like the 'sudden circumstance preface completed' later, it is an omission, but only has the meaning of 'exclusion' without the meaning of 'meaning'. Question: If one or two sections are recited, and then the rest are omitted, what is this called? Answer: What was recited earlier is naturally called 'extensive'. Doesn't the scripture say so? 'To extensively explain thirty-nine or ten', and also says 'The seven suppressions are extensively explained according to the Dharma', only what is not recited is called 'abbreviated'. Question: If one or two sections are explained in detail in the Vinaya text, and suddenly an emergency arises, and it is said 'the rest is often heard by the Sangha', what kind of omission is this? Answer: Since the name is not explicitly mentioned, it is simply 'excluding'. Question: If the names of the sections are mentioned, omitting down to two or three, and suddenly an emergency arises, and it is said 'the rest' etc., what kind of omission is this? Answer: What was mentioned earlier encompasses both meanings of 'exclusion' and 'meaning', and what is said later 'the rest' is only the meaning of 'exclusion'. Question: What is the basis for explaining the method of omission now? Answer: The scripture says that if there is ample time, then 'to extensively explain thirty-nine or ten', and the later 'sudden difficulty explaining the preface is omitted', and based on the sect not explaining the preface, the basis for omission is the 'Commentary on Karma', which is based on the 'Sanghika Vinaya'. The general conclusions proposed in the middle are from the Mother Treatise. Therefore, the later scripture says, 'The Four-Part Vinaya text is unclear' etc. (The ancient records instead cite the fifteen omissions of the sect to match, leading to more confusion. The Commentary on Karma also says that there are three or five methods of omission in the Vinaya, the text is not clear, so it is based on the Mother Treatise, so it is known that this is not the case). Because many people were confused in the past, it is inevitable to be cumbersome. What remains unsaid is recorded in detail in the explanation. In the method of omission, the initial classification, both slow and urgent situations are on the high seat. If there is ample time, it can continue, and if there is an emergency, it should stop, and it must conform to the teachings based on the above conditions. In the scripture, the initial is a double indication, and the following is a detailed explanation. There are many kinds of urgent situations, as explained below. In the special display, the initial scripture first indicates the previous conditions, which are the first nine of the ten conditions. The ritual after speaking is the same as the extensive method. Because the conditions are uncertain, most will not reach the end, so temporarily indicate the front. Below shows that the method of omission is divided into three types. Question: 'Already purified' is to explain in detail the previous preface. It should be said to omit the seven sections in the middle. Saying 'each topic' refers to the seven names being mentioned separately. 'General conclusion' refers to saying 'often heard by the Sangha'.

。七滅下廣後文也。不略七滅者戒少言約復接後文。是可說故。若準尼鈔八並通略。無勞臆說以誤來蒙。故疏云。今有行略多無法式。就緣緩急稱時為要。常途寒熱容所敘致。可廣始終(前序及七滅已下也)。而略中廣(即七篇也)。準此明據豈復疑乎。四分下指所出。初點本律。不題篇首。故云不了。今下取他文。即指上法有誠據也。本律說戒犍度初明先廣后略。次第八段。彼云。比丘作是念。今以難緣聽略說戒。難來猶遠。我等得廣說。彼比丘應廣說。不說如法治(下七例比作之)。又云。我胄不得廣說。可說至九十。又云。不得說九十。可說至三十。又云。不得說三十。可說至二不定。又云。不得說二不定。可說十三。又云。不得說十三。可說四事。又云。不得說四事。可說戒序。又云。不得說序即從座起去(次第八段前一是廣后七是略。古人妄傳為七略一直者非也)。后明先略后廣。三五說戒。彼云。有五種說戒。一說序已餘者應言僧常聞(已下並從說序。去一一皆以餘者等結之)。二至四事。三至十三。四至二不定。五廣說(三十已后)。復有五種。一說序四事。已餘者略之。二至十三。三至不定。四至三十。五廣說(九十已下)。復有五種。一說序至十三。二至不定。三至三十。四至九十。五廣說(提舍

【現代漢語翻譯】現代漢語譯本七滅之後的內容可以展開說明。不省略七滅的原因是，戒律條文較少，言簡意賅，並且與後面的內容相銜接，因此可以詳細解說。如果按照《尼鈔》第八卷的說法，也可以將七滅歸入省略的部分。無需主觀臆斷，以免誤導後人。所以，《疏》中說：『現在有些做法是隻注重省略，而缺乏規範。應當根據具體情況的緩急，以及當時的情況來決定。對於通常的氣候寒冷或炎熱等情況，可以適當敘述。』可以詳細說明開頭（前序）和結尾（七滅之後的內容），而適當省略中間部分（即七篇）。根據這些明確的依據，還有什麼可懷疑的呢？『四分』以下指出了出處。最初指的是本律，因為沒有標明篇名，所以說『不了』。『今下』引用其他文獻，指的是上面的說法是有可靠依據的。《本律》中關於說戒犍度的開頭部分，明確指出先廣后略，共有八個階段。其中說：『比丘這樣想：現在因為有困難的因緣，所以聽許省略說戒。如果困難的因緣還很遙遠，我們就可以詳細解說。』這些比丘就應該詳細解說。如果不按照如法的方式做，就要受到懲罰（下面的七種情況都可以參照這個例子）。又說：『我的同伴不得詳細解說，可以說到九十條。』又說：『不得說九十條，可以說到三十條。』又說：『不得說三十條，可以說到二不定。』又說：『不得說二不定，可以說到十三條。』又說：『不得說十三條，可以說到四事。』又說：『不得說四事，可以說到戒序。』又說：『不得說戒序，說完就從座位上起身離開。』（這八個階段，前一個是廣說，后七個是略說。古人錯誤地傳說是七略一直，這是不對的）。後面又說明了先略后廣的情況，即三五說戒。其中說：『有五種說戒的方式：第一種是說完戒序后，其餘的內容應該說「僧眾常聽聞」（以下都是從說完戒序開始，到結束時都用「其餘的內容」等來總結）。第二種是說到四事。第三種是說到十三條。第四種是說到二不定。第五種是廣說（三十條之後）。』又有五種方式：第一種是說完戒序和四事後，其餘的內容省略。第二種是說到十三條。第三種是說到二不定。第四種是說到三十條。第五種是廣說（九十條之後）。又有五種方式：第一種是說完戒序到十三條。第二種是說到二不定。第三種是說到三十條。第四種是說到九十條。第五種是廣說（提舍 (懺悔罪)）。』

【English Translation】 English version The content after the seven suppressions can be explained in detail. The reason for not omitting the seven suppressions is that the precepts are few, concise, and connected to the following content, so they can be explained in detail. According to the eighth volume of the 'Nisha (Commentary on the Vinaya)', the seven suppressions can also be included in the omitted part. There is no need for subjective speculation to avoid misleading future generations. Therefore, the 'Commentary' says: 'Now some practices only focus on omission and lack norms. It should be decided according to the urgency of the specific situation and the circumstances at the time.' For common situations such as cold or hot weather, appropriate descriptions can be made. The beginning (preface) and the end (content after the seven suppressions) can be explained in detail, while the middle part (the seven sections) can be appropriately omitted. The 'Four Divisions' below indicates the source. Initially, it refers to the original Vinaya, because the title of the section is not indicated, so it says 'unclear'. 'Now below' quotes other documents, referring to the fact that the above statement has reliable evidence. The beginning of the section on reciting the precepts in the Vinaya clearly states that it goes from broad to concise, with a total of eight stages. It says: 'A Bhikkhu thinks: Now, because of difficult circumstances, it is permissible to omit the recitation of the precepts. If the difficult circumstances are still far away, we can explain in detail.' These Bhikkhus should explain in detail. If they do not act in accordance with the Dharma, they will be punished (the following seven situations can be referred to as examples). It also says: 'My companions must not explain in detail, they can speak up to ninety precepts.' It also says: 'They must not speak ninety precepts, they can speak up to thirty precepts.' It also says: 'They must not speak thirty precepts, they can speak up to the two uncertain precepts.' It also says: 'They must not speak the two uncertain precepts, they can speak the thirteen precepts.' It also says: 'They must not speak the thirteen precepts, they can speak the four offenses.' It also says: 'They must not speak the four offenses, they can speak the precept preface.' It also says: 'They must not speak the precept preface, they should get up from their seats and leave.' (Of these eight stages, the first is a broad explanation, and the last seven are concise explanations. The ancients mistakenly transmitted it as seven concise and one straight, which is incorrect). Later, it explains the situation of going from concise to broad, that is, the three-five recitation of precepts. It says: 'There are five ways to recite the precepts: The first is that after reciting the precept preface, the rest of the content should be said as 'The Sangha always hears' (below, it all starts from reciting the precept preface, and ends with summarizing with 'the rest of the content', etc.). The second is to speak up to the four offenses. The third is to speak up to the thirteen precepts. The fourth is to speak up to the two uncertain precepts. The fifth is to explain in detail (after the thirty precepts).' There are also five ways: The first is to finish reciting the precept preface and the four offenses, and then omit the rest of the content. The second is to speak up to the thirteen precepts. The third is to speak up to the two uncertain precepts. The fourth is to speak up to the thirty precepts. The fifth is to explain in detail (after the ninety precepts). There are also five ways: The first is to finish reciting the precept preface up to the thirteen precepts. The second is to speak up to the two uncertain precepts. The third is to speak up to the thirty precepts. The fourth is to speak up to the ninety precepts. The fifth is to explain in detail (Tishuo (confession of sins)).'

已下)。律本甚廣。今云不了明非正用。恐人未曉略引令知。二中且約說序竟。舉初例后。故羯磨云。應隨到處云已說至某處餘者僧常聞。又疏釋云。誦至隨戒難卒排門。不可轉誦故知通后也。三中此出僧祇(古記將此。為本律一直者非)。未說序者謂。作白才竟也。問必未作白難至如何。答不成略法理須再說。或待難靜或出界外。或眾或別隨緣作之。結斷中初結勸。言就緣者示略法之本也。並結正者即前七略中若可廣說不廣說。乃至可說序不說序。並如法治比下斥非。初斥略法乖儀。或下斥托緣不說。次明別法說戒中。初文律因佛制眾僧說戒。一比丘住處不知云何白佛故制。排程者律云。敷坐具具水瓶洗足瓶。然燈火具舍羅等。待客來者疏云。出家之人漂泊無侶。何有定住是我所也。游化觀方縱任自在。隨所弘道不局坊寺。望剎為居四海為食故也。次科眾法中此明別法。而列四人者由本獨住待擬外客。來不可期因而明之。不同初位常途僧法。至於行事還復同前。對首中文約三人。后指二人。作法詞中但除二字。疏問。僧說戒者一人秉說余皆默坐。下至對首皆各表凈者。答僧法位強成辦力大。故白說戒。通四方故別人力弱。但表內凈應上教也。心念說戒中初出法。若下示余緣。上依律文。且據蘭若。山行聚落無人。義

同故準開之。露罪中初文初明輕罪可懺。是本位故重不可懺。故致異說。次科初示無文。今下義定云。今日下出法。言通解者取上初義。按自恣中即準座上發露為例。即對次義為局。故云通也。問此發露已為須更陳三說布薩否。答文云。不應說戒似不再陳。準注羯磨引王百問。今如上三說。又約疏中引僧祇。若無客者作念。若得清凈比丘罪如法除。念已當心念口言三說布薩。此即向四方僧發露。大如僧中(疏文)。今詳羯磨及疏並作念發露。無別詞句故依三說。此既立法即當布薩。不勞更陳。然今臨事依疏為佳。三中向僧懺悔即作念陳露也。或可輕罪責心即滅。三說者謂作法布薩也。廣誦戒者識知持犯也。然非教制本不須誦。以前作法即成說戒。不同僧法白告和僧。非陳凈故心念既爾。前對首中殘及重蘭例開發露。如自恣中。◎

◎釋安居篇

形心攝靜曰安。要期在住曰居(此依疏解)。隨時警勵曰策。三業[這-言+(血/(豕-一))]善曰修。上通人處下局行業。就此一門總有四別。初約法有四。對首心念妄成及界又及界中園界兩所。足有雙只則為七矣。時有三種。前中后也。處通兩界。自然作法。人該五眾並通一制。問安居別法。那為眾行。答有三意。一受說安恣次第相由故。二夏安居竟其必自

恣以後攝故。三本篇雖是別法。分房受日皆眾法故。制意中初科為二。初釋安義兼示策修。隨下明居義。此敘教意仍見篇題。處字上呼訓止訓息。攝慮專注為靜處也。觀緣勝法為思微也。微之一字兼含事理。事則憶本所受。即戒學也。理則達妄冥真即定慧也。即沙彌篇性空相空。唯識三觀性相二空即空為理。唯識一觀即識是理。此三種行名為聖道。非靜不思非思不證。三乘雖異入道。皆同故云正軌。剋期夏限不捨寸陰。故云假日追功。勉慎懈怠無遺正念。故云策進心行。次釋居義初句明所須。即下了論處無五過。次句明標誌。即下起三種安居心。不許下明守制。即下三過。對之可見。次科初敘通意。律因諸比丘一切時遊行。蹋生草木斷眾生命世人譏訶。蟲鳥猶有巢窟。佛因制曰不應一切時遊行。文下明偏意。三過中初是自損。二即損他。三損自他。招世譏者如上緣起。問三時情過多少在文可明。制有重輕如何以辨。答春冬有緣則聽。夏月有無俱制。又夏有結法。春冬則無。又春冬不結。但犯一吉。夏中不結至后安居日日吉羅。又夏時不坐則失一歲。又夏中制依第五律師。春冬依餘四位苦論違制三時並吉。約上諸緣緩急可見。后科中分三。初別指。即下引證。故下結勸。上二句指過勸。必下約犯勸。必反等者違制重也。

【現代漢語翻譯】現代漢語譯本因為之後要收攝的緣故。《三本篇》雖然是別法（指特殊的戒律），但分房和接受供養的日子都是大眾法（指普遍適用的戒律）。制定戒律的用意中，第一部分分為兩點。首先解釋安居的意義，兼說明策勵修行的道理。『隨下明居義』（接下來闡明居住的意義）。這裡敘述教義，仍然可見於篇題。『處』字，上面呼喚，訓示停止和休息。收攝思慮，專注一境，就是『靜處』的含義。觀察殊勝的因緣法，就是『思微』的含義。『微』字兼含事和理。事，就是憶念根本所受的戒律，也就是戒學。理，就是通達虛妄，冥合真如，也就是定慧。也就是沙彌篇中的性空相空。唯識三觀中的性空相空，即空為理。唯識一觀，即識是理。這三種修行稱為聖道。不是靜處就不能思微，不是思微就不能證悟。三乘（指聲聞乘、緣覺乘、菩薩乘）雖然不同，但入道的途徑是相同的，所以說是正軌。克定夏天的期限，不捨棄一寸光陰，所以說是利用假期來追趕功課。勉勵謹慎，不懈怠，沒有遺漏正念，所以說是策勵精進心行。其次解釋居住的意義，第一句說明所需要的，也就是下面所說的安居之處沒有五種過失。第二句說明標誌，也就是下面發起三種安居之心。『不許下明守制』（不允許……，下面闡明守護制度），也就是下面的三種過失，對照著就可以明白。其次，第一部分敘述通用的意義。律典因為諸位比丘在一切時（此處原文有省略，推測為『行走』），踩踏生長的草木，斷絕眾多生命，世人譏諷呵責。蟲鳥尚且有巢穴，佛因此制定說不應該在一切時（此處原文有省略，推測為『行走』）。經文下面闡明特殊的意義。三種過失中，第一個是自我損害，第二個是損害他人，第三個是損害自己和他人。招致世人譏諷的原因如上面的緣起所說。問：三種時節的情形，過失的多少在經文中可以明白。制定的戒律有輕有重，如何辨別？答：春天和冬天，如果有因緣就可以聽許，夏天則無論有無因緣都禁止。而且夏天有結夏安居的法，春天和冬天則沒有。而且春天和冬天不結夏，只是犯一個吉羅（一種輕罪）。夏天不結夏，直到後來的安居日，每天都犯吉羅。而且夏天不坐禪，就失去了一歲。而且夏天要依據第五位律師（指戒律精通者）的說法，春天和冬天依據其餘四位（指其他律師）的苦行理論，違背制度，三種時節都犯吉羅。根據上面的各種因緣，可以明白事情的緩急。後面的部分分為三點。首先是分別指明，也就是下面引用的證據。『故下結勸』（所以下面總結勸誡）。上面兩句指明過失，勸誡不要犯。『必下約犯勸』（必定……，下面約束犯戒的勸誡）。『必反等者違制重也』（必定違反等等，是說違背制度的罪過很重）。

【English Translation】 English version It is because of the subsequent act of gathering and containing. Although the 'San Ben Pian' (Threefold Section) is a separate rule (referring to specific precepts), the allocation of rooms and the acceptance of offerings are both rules for the Sangha (referring to universally applicable precepts). In the intention behind the establishment of the precepts, the first section is divided into two parts. First, it explains the meaning of dwelling in peace and also demonstrates the principle of encouraging cultivation. 'Sui Xia Ming Ju Yi' (Following, it clarifies the meaning of dwelling). Here, the teaching intention is narrated, which is still visible in the title of the section. The word 'Chu' (place), above, calls out, instructing to stop and rest. Gathering and focusing thoughts, concentrating on one state, is the meaning of 'quiet place'. Observing the supreme causal Dharma is the meaning of 'thinking subtly'. The word 'subtle' encompasses both phenomena and principle. Phenomena refers to recollecting the precepts originally received, which is the study of precepts. Principle refers to understanding illusion and merging with truth, which is Samadhi and wisdom. That is, the emptiness of nature and the emptiness of characteristics in the Shramanera Section. The emptiness of nature and the emptiness of characteristics in the Three Views of Consciousness-Only, that is, emptiness as principle. The One View of Consciousness-Only, that is, consciousness as principle. These three kinds of practices are called the Holy Path. Without quietude, one cannot think subtly; without subtle thought, one cannot attain realization. Although the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) are different, their paths to enlightenment are the same, so it is said to be the correct path. Setting a deadline for the summer retreat, not wasting an inch of time, so it is said to be using the holiday to catch up on practice. Encouraging caution, not being lazy, and not missing right mindfulness, so it is said to be encouraging diligent practice of mind. Second, explaining the meaning of dwelling, the first sentence explains what is needed, which is what is said below about the place of dwelling in peace not having five faults. The second sentence explains the signs, which is initiating the three kinds of mind for dwelling in peace below. 'Bu Xu Xia Ming Shou Zhi' (Not allowing... below clarifies guarding the system), which is the three faults below, which can be understood by comparing them. Second, the first part narrates the general meaning. The Vinaya is because all the Bhikshus at all times ** (the original text is omitted here, presumably 'walking'), trampling on growing grass and trees, cutting off many lives, and the world ridicules and scolds. Even insects and birds have nests, so the Buddha established that one should not at all times ** (the original text is omitted here, presumably 'walking'). The text below clarifies the special meaning. Among the three faults, the first is self-harm, the second is harming others, and the third is harming oneself and others. The reason for inviting the ridicule of the world is as mentioned in the above arising. Question: The circumstances of the three seasons, the amount of fault can be understood in the scriptures. The established precepts have light and heavy, how to distinguish? Answer: In spring and winter, if there is a reason, it can be allowed, but in summer, it is forbidden whether there is a reason or not. Moreover, summer has the Dharma of concluding the summer retreat, while spring and winter do not. Moreover, spring and winter do not conclude the summer retreat, but only commit one Dukkrta (a minor offense). If one does not conclude the summer retreat in summer, one commits Dukkrta every day until the later day of dwelling in peace. Moreover, if one does not meditate in summer, one loses a year. Moreover, in summer, one should follow the fifth Vinaya master (referring to a master proficient in precepts), while in spring and winter, one should follow the ascetic theories of the other four (referring to other masters), violating the system, and all three seasons commit Dukkrta. According to the above various causes, the urgency of the matter can be understood. The latter part is divided into three points. First, it specifically points out, which is the evidence cited below. 'Gu Xia Jie Quan' (Therefore, below concludes with exhortation). The above two sentences point out the faults and exhort not to commit them. 'Bi Xia Yue Fan Quan' (Certainly... below restricts the exhortation to commit offenses). 'Bi Fan Deng Zhe Wei Zhi Zhong Ye' (Certainly violating etc., means that the sin of violating the system is very heavy).

結業纏者違理深也。流苦海者受報長也。俗刑有上請名。例律謂。條其所犯別請減罪也。十惡不用此律。即是不請。言其已定也。今此公然違教。情過已彰。合入犯科故不待請。極下正勸。極誡如此即上律制也。開章標列對下法附。故言初中。就此五門初及三四正明本法。第二第五以類相從。但分房在前。迦提夏竟。次列可解。緣中初科示所依。中前引四分。初簡非處。律因比丘在樹上。大小便樹神瞋故制。若樹下示可依處。樹是頭陀屋通喧靜。並舉極小。自外準知。上約僧居。若依下五種並據俗舍。上四暫居處。下一久住處。並因緣起佛皆許之。初明可依。后明移徙。牧養也。聚落名通大小。乃至一家男女所居皆是聚落。移徙中隨所去者。隨上五種人所移處也。或可彼人移去資具有闕。隨比丘意別往皆得。文中不約住意以斷得失。即是不了。故引五分決之。文分為二。初明開去。言住意者謂審彼五家在此。竟夏方可依之。必無久意不可依住。移應失夏。若在下次明非處。上別列命難。下總收二難。次五法中一擇處。二定位。三克時。四要心。五假緣。位中彼論亦同此律。但有前後兩位。十七日去俱是后攝。克時中言為破等者。此明瞭疏特立日限之意。以十五日猶屬春分。非夏限故今時僧舍多有此過。相與循訛率田暗

【現代漢語翻譯】現代漢語譯本結業纏者違背道理很深啊。沉溺於苦海中的人，所受的報應也漫長啊。世俗的刑罰有『上請』之名，按照律令的說法，就是詳細列出所犯的罪行，另外請求減刑。但『十惡』（指十種嚴重的罪行）不適用這種律令，也就是不接受『上請』，意思是罪行已經確定了。現在這些人公然違背佛教教義，罪過已經很明顯了，應該按照所犯的罪行來處理，所以不需要等待『上請』。這是極其嚴厲的勸誡，如此嚴厲，就是最高的律制了。開章標列是對下屬的法規的補充，所以說『初中』。就這五門來說，第一門和第三、四門是明確說明本法的，第二門和第五門是按照類別來歸納的。只是把分房放在前面，在迦提夏（Kathina，僧團在雨季安居結束后的儀式）結束后，接下來列出可以解釋的內容。緣起的第一科是說明所依據的內容，中間引用了《四分律》。首先區分不適合的地方。律令的起因是，有比丘在樹上大小便，樹神因此嗔怒，所以制定了這條規定。如果在樹下，就表示是可以依靠的地方。樹既可以作為頭陀（苦行僧）的住所，也可以通往喧鬧或安靜的地方。這裡舉了最小的例子，其他的可以類推得知。上面說的是僧侶居住的地方，如果依據下面的五種情況，都是指在俗家居住。上面的四種是暫時居住的地方，下面一種是長期居住的地方。這些都是因為因緣而起，佛陀都允許的。首先說明可以依靠的地方，然後說明遷移。『牧養』是指供養。『聚落』這個名稱，可以指大的，也可以指小的，甚至是隻有一家男女居住的地方，都可以稱為『聚落』。遷移中，跟隨所去的人，跟隨上面五種人所遷移的地方。或者可能是那些人遷移后，資財物品有所欠缺，跟隨比丘的意願，另外前往都可以。文中沒有根據居住的意願來判斷得失，這就是不明確的地方，所以引用《五分律》來解決這個問題。文分為兩部分，首先說明可以離開的情況。『居住的意願』是指，審視那五家是否打算一直住在這裡，直到安居結束，才可以依靠他們。如果沒有長久居住的意願，就不能依靠他們居住，遷移就會失去安居的資格。如果在下次，就說明不適合的地方。上面單獨列出性命攸關的困難，下面總括了兩種困難。接下來是五法，一是選擇地方，二是確定位置，三是限定時間，四是要求內心，五是藉助因緣。位置中，彼論（指其他律典）也和這部律典相同，只是有兩個位置的前後順序不同，十七日離開都屬於後面的情況。限定時間中，說『爲了破除』等等，這是說明了疏鈔特別設立日期限制的用意，因為十五日仍然屬於春分，不是夏季的界限。現在很多僧舍都有這個過失，互相沿襲錯誤，盲目地遵循。

【English Translation】 English version Those who are entangled in worldly affairs and claim to be liberated are deeply misguided. Those who drift in the sea of suffering will endure long retribution. Secular law has the concept of 'appeal,' which, according to legal principles, involves detailing the committed offenses and separately requesting a reduced sentence. However, the 'Ten Evils' (referring to ten serious offenses) do not apply to this law, meaning no 'appeal' is accepted, implying the judgment is final. Now, these individuals openly violate Buddhist teachings, and their transgressions are evident. They should be dealt with according to the offenses they committed, so there is no need to wait for an 'appeal.' This is an extremely stern admonition; being so stern, it is the highest legal principle. The opening chapter's listing serves as a supplement to the regulations for subordinates, hence the term 'beginning and middle.' Regarding these five categories, the first and the third and fourth clearly explain the fundamental law, while the second and fifth categorize based on similarities. It simply places the allocation of rooms at the beginning, and after the Kathina (the ceremony after the rainy season retreat), it lists the content that can be explained. The first section of the 'arising' (緣起) demonstrates what it relies on, and the middle section quotes the Sarvastivada Vinaya (四分律). First, it distinguishes unsuitable places. The origin of the rule is that a Bhikkhu (比丘, monk) urinated and defecated on a tree, and the tree spirit became angry, so this rule was established. If it is under the tree, it indicates a suitable place to rely on. A tree can serve as a residence for a Dhutanga (頭陀, ascetic monk) and can lead to both noisy and quiet places. This gives the smallest example, and others can be inferred. The above refers to where monks reside; if relying on the following five situations, it refers to residing in a layperson's house. The above four are temporary residences, and the following one is a long-term residence. These all arise from conditions, and the Buddha allows them. First, it explains the places one can rely on, then it explains moving. 'Pasturing' (牧養) refers to providing support. The name 'settlement' (聚落, Pāli: gāma) can refer to large or small settlements, or even a place where only a man and a woman live; all can be called a 'settlement.' In moving, it follows the person who is going, following the place where the above five types of people are moving to. Or perhaps those people have deficiencies in their resources after moving, and following the Bhikkhu's intention, going separately is permissible. The text does not judge gain or loss based on the intention to reside, which is unclear, so it quotes the Vinaya-mātṛkā (五分律) to resolve this issue. The text is divided into two parts. First, it explains the situations where one can leave. 'Intention to reside' means examining whether those five families intend to live here until the end of the rainy season retreat before relying on them. If there is no intention to reside for a long time, one cannot rely on them to reside, and moving will result in losing the qualification for the rainy season retreat. If it is next time, it explains the unsuitable places. The above separately lists life-threatening difficulties, and the following summarizes the two difficulties. Next are the five dharmas: first, selecting a place; second, determining a location; third, setting a time limit; fourth, requiring the mind; and fifth, relying on conditions. In location, that treatise (referring to other Vinayas) is the same as this Vinaya, but there are differences in the order of the two locations; leaving on the seventeenth all falls under the later situation. In setting a time limit, saying 'in order to break' and so on, this explains the intention of the commentary to specifically establish a date limit because the fifteenth still belongs to the vernal equinox and is not the boundary of summer. Many monasteries now have this fault, inheriting errors from each other and blindly following.

教。況乃但營齋供各競豐華。至於結法曾不遵用。隨情罔聖。重事輕法。良可悲夫。起心中疏列三種。初是修智。三即營福。第二兩兼。五中復五。據處是通約相則別。三中噆嚙是妨己。踐傷即害物。噆子合反。嚙五結反。四無可依者即第五律師。謂下五句即列五德。初約授法。二即舍行。餘三可解。五無施主謂闕資緣。即第五過四分下指略。文相既同故不繁引。三難處中初引十誦。一往簡非。次引五分。決通可否。白法中初指廣。今撮引之。彼云。比丘夏安居處先往看之。有敷具否。無音聲惱亂否。無師子虎狼賊蚊蟲等難否。可得安居竟否。又云。應自思惟此處安居飲食如意否。若病時隨病醫藥可得否。復觀共住者如法否。乃至病時不捨去否。復觀大眾中無有健斗諍者否。不生我噁心惡語否。更思惟。眾中有知法解三藏否。不使我夏中有犯欲滅無所否。又思。此眾中有僧如父母教訓子者否。又思。眾中無健斗者。夏中不起破僧因緣事否。先受安居竟后受房舍敷具。應一一料理等。若有三寶緣聽受七日。又云。眾中上座應問大界標處失衣不失衣處凈地處布薩處等。又云。安居上座法如鈔備引。乃至下示法。今準義加於小食上維那打槌告云。白大眾安居已過一日。余有八十九日在。當勤精進謹慎莫放逸(餘日準此加減)

【現代漢語翻譯】現代漢語譯本教義方面，現在的人只是競相鋪張齋供，卻不遵循結夏安居（Vassa，雨季安居）的儀軌，隨心所欲，輕視佛法，實在可悲啊。我心中略微列出三種情況：第一種是修習智慧（修智），第三種是營求福報（營福），第二種是兩者兼顧。這五種情況中又包含五種情況。從地點上來說是普遍適用的，從行為上來說則有所區別。三種情況中，『噆嚙』（蠶食）是指妨礙自己，『踐傷』（踐踏傷害）是指危害其他生命。『噆』字應該讀作『反』，『嚙』字應該讀作『結反』。『四無可依者』指的是第五位律師（律師，指持戒律師）。下面五句經文列舉了五種功德。第一句是關於傳授佛法（授法），第二句是關於捨棄惡行（舍行），其餘三句可以自行理解。『五無施主』是指缺乏資助的因緣。這是第五種過失，在《四分律》（Dharmaguptaka Vinaya）中有簡略的記載，因為文義相近，所以不再繁瑣地引用。《三難處》中，首先引用《十誦律》（Sarvastivada Vinaya），是爲了簡要地排除不符合的情況。其次引用《五分律》（Mahisasaka Vinaya），是爲了明確地判斷可行與否。『白法中初指廣』，指的是《五分律》中對此有詳細的說明，現在我摘取其中一部分。經中說：『比丘在夏季安居（夏安居）之前，應該先去檢視安居的場所，看是否有鋪設的臥具，是否有嘈雜的聲音干擾，是否有獅子、老虎、豺狼、蚊蟲等災難，是否可以順利地安居。』又說：『應該自己思考，這個地方安居，飲食是否如意，生病時是否可以得到相應的醫藥。』還要觀察一起居住的人是否如法，乃至生病時是否會捨棄自己離去。還要觀察大眾中是否有好爭鬥的人，是否會產生讓我不悅的念頭和言語。更要思考，大眾中是否有精通佛法、瞭解三藏（Tripataka）的人，是否會使我在夏季安居期間犯戒而無法懺悔。』又想：『這個僧團中是否有像父母一樣教導子女的僧人？』又想：『僧團中沒有好爭鬥的人，夏季安居期間不會引起破壞僧團的因緣？』應該先接受安居，然後再接受房舍和臥具，應該一一料理妥當等等。如果有關於三寶（Triratna）的因緣，可以聽受七日。』又說：『僧團中的上座（長老）應該詢問大界的標誌在哪裡，丟失衣物的地方在哪裡，清凈的場所和布薩（Posadha，說戒）的場所在哪裡等等。』又說：『安居上座的法則，如鈔本中詳細引用的一樣，乃至下面所示的法則。』現在根據經義，在小食（午齋）上增加維那（僧職，負責寺院事務）敲槌宣告：『稟告大眾，安居已經過去一日，還剩下八十九日，應當勤奮精進，謹慎不要放逸。』（剩餘的日子依此類推，進行加減）

【English Translation】 English version Regarding the teachings, people nowadays only compete in extravagant offerings, but do not follow the rituals of Vassa (rain retreat), acting as they please and neglecting the Dharma, which is truly lamentable. I have briefly listed three situations in my mind: the first is cultivating wisdom (修智, xiū zhì), the third is seeking blessings (營福, yíng fú), and the second is combining both. These five situations contain five more situations within them. Location-wise, they are universally applicable; behavior-wise, they are different. Among the three situations, '噆嚙' (zǎn niè, nibbling) refers to hindering oneself, and '踐傷' (jiàn shāng, trampling and harming) refers to harming other lives. The character '噆' (zǎn) should be pronounced as '反' (fǎn), and the character '嚙' (niè) should be pronounced as '結反' (jié fǎn). '四無可依者' (sì wú kě yī zhě, the four without reliance) refers to the fifth lawyer (律師, lǜ shī, referring to a Vinaya master). The following five sentences of scripture list five virtues. The first sentence is about teaching the Dharma (授法, shòu fǎ), the second is about abandoning evil deeds (舍行, shě xíng), and the remaining three can be understood on your own. '五無施主' (wǔ wú shī zhǔ, the five without patrons) refers to the lack of supportive conditions. This is the fifth fault, which is briefly recorded in the Dharmaguptaka Vinaya (《四分律》, Sìfēn Lǜ). Because the meaning is similar, it will not be quoted in detail. In the 'Three Difficult Places' (《三難處》, Sān Nán Chù), the Sarvastivada Vinaya (《十誦律》, Shísòng Lǜ) is first quoted to briefly exclude non-compliant situations. Secondly, the Mahisasaka Vinaya (《五分律》, Wǔfēn Lǜ) is quoted to clearly determine what is permissible and what is not. '白法中初指廣' (bái fǎ zhōng chū zhǐ guǎng) refers to the detailed explanation in the Mahisasaka Vinaya. Now I extract a part of it. The sutra says: 'Before the Bhikkhus enter the summer retreat (夏安居, xià ān jū), they should first check the place of retreat to see if there are bedding arrangements, if there are noisy disturbances, if there are dangers such as lions, tigers, jackals, mosquitoes, etc., and if they can retreat smoothly.' It also says: 'One should think for oneself whether the food and drink are satisfactory in this place of retreat, and whether corresponding medicine can be obtained when sick.' One should also observe whether the people living together are in accordance with the Dharma, and whether they will abandon oneself when sick. One should also observe whether there are quarrelsome people in the assembly, and whether they will generate unpleasant thoughts and words. Furthermore, one should think whether there are people in the assembly who are proficient in the Dharma and understand the Tripataka (《三藏》, Sānzàng). Will they cause me to break the precepts during the summer retreat and be unable to repent?' Also think: 'Are there monks in this Sangha (僧團, sēngtuán) who teach their disciples like parents?' Also think: 'There are no quarrelsome people in the Sangha, and no causes for breaking the Sangha will arise during the summer retreat?' One should first accept the retreat, and then accept the lodging and bedding, and everything should be properly arranged, etc. If there are causes related to the Triratna (《三寶》, Sānbǎo), one can listen for seven days.' It also says: 'The senior monk (上座, shàngzuò) in the Sangha should ask where the boundary markers are, where the lost items are, where the clean places are, and where the Posadha (《布薩》, Bùsà, recitation of precepts) is held, etc.' It also says: 'The rules for the senior monk in the retreat are quoted in detail in the notes, and even the rules shown below.' Now, according to the meaning of the sutra, the Vina (維那, wéinà, monastic officer) adds to the small meal (noon meal) by striking the gavel and announcing: 'Inform the assembly that one day of the retreat has passed, and there are eighty-nine days remaining. You should be diligent and cautious, and do not be lax.' (The remaining days are added and subtracted accordingly.)

。若下勸依。僧父母者道因彼生故。言僧師者行從彼范故。彼文猶廣故注云云。彼續云。安居比丘自恣時得作一事。謂說見聞疑罪後作四事。一解界。二還結大界。有二因緣須解界。一為水漂相壞不知處所。二為賊難。僧皆捨去。故須解結(無緣不須下斥古計。夏中解界破夏。亦恐古執此文)。三受迦絺那衣(亦隨有無)。四受敷具。第二總明三時中初文顯制。即本緣起。初二句敘過。即上三義故。下引文。夏是別制。春冬即通制。若據二時妨道。雖同無多傷害。招譏亦輕。故云過少。問安居是制而云聽者。答制聽相對聽即是開。開聽相望聽通開制。如聽造房畜長聽結界。聽略說戒等。此聽即開。如雲聽問十三難聽依止師。聽白說戒聽行舍羅。聽安居竟自恣。此聽即制。今云聽三月者頗同此意。借義以訓聽猶令也。謂使令作之不可違。故若作此解余文無復壅矣。問中一時四月。約過是同。而不盡制故須問釋以彰教旨。答有二意。初約開后答。唯被前安居人身為苦器。飢渴寒熱隨時所須。故號待形。準通五利且舉外資。是正開意。故但云衣服也。次約開前答。則攝中后二位教。太急者攝機不盡也。用難常者機緩不及也。異緣或阻不可期故。次別明三時。標中結前生后。前明一年三時緩急。后明一夏三時前後。正示中初文

【現代漢語翻譯】現代漢語譯本若下勸依，僧父母者，道因彼生故（如果有人勸導依止，僧如同父母，因為道由此而生）。言僧師者，行從彼范故（說僧師，是因為行為遵循他們的規範）。彼文猶廣故注云云（那裡的文字還很廣，所以註釋說等等）。彼續云，安居比丘自恣時得作一事（那裡接著說，安居的比丘在自恣的時候可以做一件事），謂說見聞疑罪後作四事（即說出所見、所聞、所疑的罪過，之後做四件事）。一解界（一是解除結界），二還結大界（二是重新結大界）。有二因緣須解界（有兩種因緣需要解除結界）：一為水漂相壞不知處所（一是被水沖毀，相狀破壞，不知道在哪裡），二為賊難，僧皆捨去（二是遇到盜賊的災難，僧人都離開了），故須解結（所以需要解除結界）（無緣不須下斥古計，沒有因緣不需要，下面駁斥古人的計算。夏中解界破夏，夏天中解除結界就破了夏安居。亦恐古執此文，也恐怕古人執著這段文字）。三受迦絺那衣（三是接受迦絺那衣）（亦隨有無，也隨順有沒有）。四受敷具（四是接受敷具）。第二總明三時中初文顯制（第二部分總的說明三個時節，最初的文字顯示了禁制），即本緣起（也就是根本的緣起）。初二句敘過（最初的兩句敘述了過失），即上三義故（也就是上面的三種意義）。下引文，夏是別制（下面引用文字，夏天是特別的禁制），春冬即通制（春天和冬天就是通用的禁制）。若據二時妨道（如果按照兩個時節妨礙修道），雖同無多傷害（雖然相同，但沒有太多傷害），招譏亦輕（招來的譏諷也輕微）。故云過少（所以說過失少）。問安居是制而云聽者（問：安居是禁制，卻說是聽許），答制聽相對聽即是開（答：禁制和聽許相對，聽許就是開許）。開聽相望聽通開制（開許和聽許相互對應，聽許貫通開許和禁制）。如聽造房畜長聽結界（比如聽許建造房屋、畜養增長、聽許結界），聽略說戒等（聽許簡略地說戒等等）。此聽即開（這種聽許就是開許）。如雲聽問十三難聽依止師（比如聽許詢問十三難、聽許依止師父），聽白說戒聽行舍羅（聽許稟白說戒、聽許行舍羅），聽安居竟自恣（聽許安居完畢后自恣）。此聽即制（這種聽許就是禁制）。今云聽三月者頗同此意（現在說聽許三個月，頗為相同這個意思）。借義以訓聽猶令也（借用意義來解釋，聽就是命令）。謂使令作之不可違（就是使令去做，不可違背）。故若作此解余文無復壅矣（所以如果這樣解釋，其餘的文字就沒有阻塞了）。問中一時四月，約過是同（問：中間一個時節是四個月，從過失來說是相同的），而不盡制故須問釋以彰教旨（但並不完全是禁制，所以需要提問解釋來彰顯教義的宗旨）。答有二意（答：有兩種意思）。初約開后答（首先從開許的角度回答）。唯被前安居人身為苦器（只是考慮到之前安居的人，身體是受苦的器皿），飢渴寒熱隨時所須（飢餓、口渴、寒冷、炎熱，隨時需要）。故號待形（所以稱為待形）。準通五利且舉外資（參照貫通五種利益，且舉出外在的資助），是正開意（這是真正的開許之意）。故但云衣服也（所以只說衣服）。次約開前答（其次從開許之前的角度回答）。則攝中后二位教（就涵蓋了中間和後面的兩種教法）。太急者攝機不盡也（太急迫的，就不能完全攝受根機）。用難常者機緩不及也（使用困難且不恒常的，根機遲緩就來不及了）。異緣或阻不可期故（不同的因緣或許會阻礙，不可預期）。次別明三時（接下來分別說明三個時節）。標中結前生后（標明中間，總結前面，引出後面）。前明一年三時緩急（前面說明一年三個時節的緩急），后明一夏三時前後（後面說明一個夏天三個時節的前後）。正示中初文（正式指示中間最初的文字）。

【English Translation】 English version If someone advises reliance, the Sangha is like parents, because the path arises from them. When speaking of a Sangha teacher, it is because conduct follows their example. The text there is extensive, hence the commentary says 'etc.' It continues, 'A Bhikshu in retreat, at the time of self-surrender, may do one thing, namely, speak of what is seen, heard, or suspected as offenses, and then do four things: first, dissolve the boundary; second, re-establish the great boundary.' There are two reasons to dissolve the boundary: one is when the boundary markers are washed away by water, damaged, and their location is unknown; the second is due to banditry, when the Sangha all departs, thus requiring the dissolution of the boundary. (Dissolving the boundary during the retreat breaks the retreat; there is also concern that ancient interpretations cling to this text.) Third, receive the Kathina robe (also depending on availability); fourth, receive bedding. The second part generally clarifies the three periods, with the initial text explicitly establishing the precepts, which is the fundamental origin. The first two sentences describe transgressions, referring to the three meanings above. The following text is quoted: 'Summer is a special precept, while spring and winter are general precepts.' If one adheres to two periods that hinder the path, although similar, there is not much harm, and the criticism incurred is also light, hence it is said that the transgressions are few. The question arises: 'Retreat is a precept, yet it is said to be allowed?' The answer is that in contrast to precepts, allowance implies permission. In relation to permission, allowance encompasses both permission and precepts, such as allowing the construction of houses, the increase of possessions, allowing the establishment of boundaries, allowing the brief recitation of precepts, etc. This allowance is permission. For example, allowing questions about the thirteen difficulties, allowing reliance on a teacher, allowing the announcement and recitation of precepts, allowing the practice of giving up, allowing self-surrender after the retreat. This allowance is a precept. Now, saying 'allowing three months' is somewhat similar to this meaning. Borrowing the meaning to explain 'allowing' is akin to 'commanding,' meaning to instruct to do something that cannot be disobeyed. Therefore, if this explanation is adopted, the remaining texts will no longer be obstructed. The question is: 'The middle period is four months; regarding transgressions, it is the same, but it is not entirely a precept, so it is necessary to ask for clarification to elucidate the essence of the teachings.' The answer is that there are two meanings. First, answer from the perspective of permission. Only considering those who have previously entered retreat, the body is a vessel of suffering, with hunger, thirst, cold, and heat being necessary at any time, hence it is called 'awaiting form.' Referring to the five benefits and citing external assistance, this is the true meaning of permission, so only clothing is mentioned. Second, answer from the perspective of permission before. This encompasses the teachings of the middle and later positions. Being too strict would not fully encompass the potential of beings. Using what is difficult and impermanent would cause beings to be too slow to catch up. Different conditions may obstruct and cannot be anticipated. Next, separately clarify the three periods. The middle section marks the conclusion of the previous and the beginning of the next. The previous section clarifies the urgency of the three periods of the year, while the later section clarifies the sequence of the three periods of a summer retreat. It directly indicates the initial text of the middle section.

前列三位。故下引證。即增三文。疏云。增三具明前中后也。據時定分前後一日中間安居二十九日。次科初引文示。即安居犍度彼云。佛言有二種安居。有前安居。有後安居。住前三月四月十六坐也。住后三月五月十六結也。雖下義決。初句點文缺。然下顯義具。文指二日為前後。則義必含中。故云于理自明也。疏云。犍度中但明前後各住三月。則無中也。故舍利弗欲于佛所安居。十七日至制后安居。據相以言。但前一日為前安居。餘三十日為后安居。莫不望初俱名后。故則缺中也。下指結文。三法別故。次科標云泛明者。此中正明安居前後。而下三門名同事別。以類相從故云泛也。初中是前下合云得受五利名賞。結者下合云是后。上下相映在文省約。二中初明前不結有犯不犯。十六日下明後不結皆犯。除難事者示開緣也。尼同別者簡通濫也。同謂同前別即別後。以尼外化義少不許游涉。故重於僧。三中初明前者。乃至后夏不結者。雖未暇加法而身已在界。故併成前坐。是名下謂結夏日異受歲日同。前一月中隨日可結。故云三十日安居也。問難事不息都不結者為得夏否。答疏云。或五日三日乃至一月雖不結之不失前坐。以難不結非是故心。若下明後。以後安居人本是八月十五日夏滿。聽隨前安居人探前自恣。令由難阻

【現代漢語翻譯】現代漢語譯本：前文列舉了三種情況。因此下面引用經文來證明。即增加了三段文字。疏文中說：『增加的三段文字完整地說明了前、中、后三種安居。』根據時間來確定劃分，前安居和后安居之間有二十九天的中間安居。接下來的部分首先引用經文來展示。即《安居犍度》（犍度（Khandhaka）：佛教戒律中的篇章）中說：『佛說有兩種安居，有前安居，有後安居。在前三個月（四月十六日）開始坐禪，在後三個月（五月十六日）結束。』雖然下面的內容是義理上的決斷，但第一句點明了經文的缺失。然而下面的內容顯示了義理的完整。經文指的是兩天作為前和后，那麼義理必然包含中間。所以說在道理上是自明的。疏文中說：『《犍度》中只說明瞭前後各住三個月，就沒有中間了。』所以舍利弗（Sariputta）想要在佛陀那裡安居，十七日才制定后安居。根據表象來說，只有第一天是前安居，其餘三十天是后安居。沒有不以最初的一天命名為后的，所以就缺少了中間。』下面指的是結夏文，因為三種法有所區別。接下來的部分標題是『泛明』，這裡主要說明安居的前後，而下面的三門名稱雖然不同，但類別相同，所以說是『泛』。最初的『中』是『前』，下面合起來說『得受五利』，名為賞賜。『結』是『后』，上下相互呼應，在文字上很簡潔。第二點中，首先說明前安居不結夏有犯戒和不犯戒的情況。十六日之後說明后安居不結夏都犯戒。『除難事者』表示開許的因緣。『尼同別者』是簡別通泛的情況。『同』是指與前安居相同，『別』是指區別於後安居。因為比丘尼（Bhikkhuni）向外教化的事務較少，不允許遊走，所以比丘尼的戒律比比丘（Bhikkhu）更嚴格。第三點中，首先說明前安居者，乃至后夏不結夏者，雖然沒有來得及進行結夏的儀式，但身體已經在結界之內，所以都算是前安居。『是名』是指結夏的日期不同，但受歲的日期相同。前一個月中，每天都可以結夏，所以說是三十天安居。』問：如果遇到困難的事情而無法停止，完全不結夏，是否能得到夏？答：疏文中說：『或者五天、三天，甚至一個月，雖然不結夏，也不會失去前安居的資格，因為因困難而不結夏，不是故意的。』如果下面說明后安居，因為后安居的人本來是八月十五日夏滿，允許跟隨前安居的人提前自恣（Pavāraṇā），因為有困難阻礙。

【English Translation】 English version: The preceding text lists three situations. Therefore, the following quotes scripture to prove it. That is, three additional texts are added. The commentary states: 'The added three texts fully explain the three types of retreat: the early, middle, and late.' Based on the time to determine the division, there are twenty-nine days of middle retreat between the early and late retreats. The next section first quotes the text to show. That is, in the 'Khandhaka of Retreat' (Khandhaka: chapters in Buddhist monastic rules) it says: 'The Buddha said there are two types of retreat, there is the early retreat, and there is the late retreat. Starting meditation in the first three months (April 16th), ending in the last three months (May 16th).' Although the following content is a doctrinal judgment, the first sentence points out the lack of scripture. However, the following content shows the completeness of the doctrine. The scripture refers to two days as early and late, then the doctrine must include the middle. So it is said that it is self-evident in reason. The commentary says: 'The Khandhaka only explains that the early and late each stay for three months, then there is no middle.' So Sariputta (Sariputta) wanted to retreat at the Buddha's place, and the late retreat was only established on the 17th. According to the appearance, only the first day is the early retreat, and the remaining thirty days are the late retreat. There is no one who does not name the first day as the late, so the middle is missing.' The following refers to the summer retreat text, because the three dharmas are different. The next section is titled 'General Explanation', which mainly explains the beginning and end of the retreat, while the following three doors have different names but the same category, so it is said to be 'general'. The initial 'middle' is 'early', and the following together say 'receiving five benefits', called reward. 'Ending' is 'late', echoing each other up and down, and the text is very concise. In the second point, first explain the situation of violating or not violating the precepts if the early retreat does not end the summer. After the 16th, it is explained that all violations of the late retreat are not ended in summer. 'Except for difficult matters' means the cause of permission. 'Nuns are different' is to distinguish between general situations. 'Same' refers to the same as the early retreat, and 'different' refers to the difference from the late retreat. Because Bhikkhunis (Bhikkhuni) have fewer external teaching affairs and are not allowed to travel, the precepts of Bhikkhunis are stricter than those of Bhikkhus (Bhikkhu). In the third point, first explain the early retreaters, and even those who do not end the summer in the late summer. Although they have not had time to perform the summer retreat ceremony, their bodies are already within the boundary, so they are all considered early retreats. 'Is named' means that the date of ending the summer is different, but the date of receiving the year is the same. In the first month, the summer retreat can be ended every day, so it is said to be a thirty-day retreat.' Question: If you encounter difficult things and cannot stop, and do not end the summer at all, can you get the summer? Answer: The commentary says: 'Or five days, three days, or even a month, although you do not end the summer, you will not lose the qualification for the early retreat, because not ending the summer due to difficulties is not intentional.' If the following explains the late retreat, because the late retreaters are originally full of summer on August 15th, they are allowed to follow the early retreaters to advance Pavāraṇā (Pavāraṇā), because there are difficulties and obstacles.

隨息開作故通一月。此即結夏日同受歲日異。問前中二種有難開否。答準理應通。若爾律中有難開增自恣者。答彼是外界斗諍。此即王賊等阻障。俱號難緣名同事別。上三前後初賞罰以前安一日為前。后三十日為后。次得罪中以前三十日為前。后安一日為后。三難事中即約安恣互明前後。疏有六種。三種同前。第四位約前後。初后兩夏各十六日。中間二十九日。五明行住(住謂舊住行即外客)。對念二法行住通用。忘成及界以是行人先有要故(又云。必舊有要例亦開之)。六據法不同。對唸作法以容預故。忘成及界恐乖前後。直爾便得(準疏后亦加法)。夏閏中標云延促者。依閏為延不依名促。又閏中三例。住日多少延促可尋。依閏中三初示文闕。比下二取例。比即是例。前引論文。彼云。若閏四月者則取前四月受雨衣。滿百二十日故知。含閏在其間矣。彼下以開況制。開緩尚依。制急宜準。又下三釋疑。疑雲。閏是虛坐。既非正月。閏中出界應不破夏。何須坐閏。故比通之。今明依閏。雖經四月閏不在數。但恐間絕。三月實夏。故依之耳。次不依中初標示。摩下引據。安居已作閏者。顯是初結未知有閏。故通數滿下明受衣。言成受者以不依閏數日滿故。言不成者或有依閏日未滿故。謂下對釋可解。兩判中初句指前文

。多論唯明依閏。伽論文通兩位故云兼具。次句明雙用。夏下正判初明須依。謂先知有閏宜從多論。不得不依故不取伽論。若下次明通依不依。言反前者謂夏初不知有閏。結已方立或依不依。隨人取捨故云通二論也。西土作閏不定。此方不爾。預出年曆。並是先知皆須依閏(舊謂先知有閏要依不依隨人所欲者非)。疏云。即彼伽論前安居。已王作閏月。本知有故則依閏。不合受衣本不知有。數日成夏。問答中此兩重問並謂。以開難制。兩答不同在文可見。言二六者一月五月中間兼閏則二月六月也。一月中局閏七月。五月中通含七八九十十一五個月也。開犯獲利故云奢法。問雨衣亦開何攝閏者。答熱時須用有益無損。故不同也。差別中標云進否。謂日多少也。初位五六二月由在中間。不涉結解故定一位。次閏四月初句通標。從下別釋三位(目下並約結去以分同異。庶令易解)。初四月住中四月十六結者七月十六去。乃至三十日結七月盡日去。閏月一日結八月一日去(結去各十六日)。若閏下明第二位。住日多少皆不定故。閏月二日結者百十九日住。乃至閏月三十日結則九十一日住。故云轉少也(前通二十九日結同至八月一日去)。越閏過者釋上漸少所以也。若五下即第三位既不涉前閏。故唯三月。五月一日結八月一日去

。乃至十六結八月十六去(結去各十六日)。準疏此有三句。或有安居隔一月(四月三十日與五月二日結者並隔閏月)。自恣降一日(四月三十結七月盡日去。五月一日結八月一日去。即降一日)。或有安居隔一月(閏月一日與五月一日結者亦名隔一月)。自恣同日去(並八月一日去)。如是漸減(應雲安居隔二十九日等)。乃至安居隔一日(閏月三十日與五月一日結即隔一日)。自恣同日去(亦同八月旦去)。三閏七月中初標閏。從下列釋。初三月住。四月十六．結七月十六去。五月一日結前七月盡日滿閏月一日去。故云未至閏也(結去各十六日)。五月下明第二位。五月二日結至前七月盡日。始得八十九日。故須跨過虛月取八月旦。一日足滿明旦出界(即初二去)。乃至五月十六結去可知(結通十月五日去有十五日)。疏立二句。或有安居隔一日(五月一日與二日結是隔一日)。自恣隔一月(五月一日結七月盡滿閏月旦去。二日結者八月旦滿二日方去。即隔一月)。乃至安居隔十四日(五月二日乃至十六日結者)。自恣隔一月(五月二日結八月二日去。三日已后結者前退後增。乃至十六結八月十六去。並隔一月)。餘下指廣今見業疏。如上略引義鈔文逸。分房法中三時分易西土常儀。將恐保著生常不思厭世。薄情

遣滯莫先此法。東華不爾故所絕聞。或共止一堂頗符水乳。或別房各住。而不異俗流。且君子安遷小人懷土。況出世高逸反更守株。致使聖訓空存行儀永墜嗚呼。制緣中初明主心局狹。簡于客舊故致嫌責以為由始。佛下明制舊住自知。但令客看目見好惡則息諍情。行法中初文具五法者名為五德。上四約心名為通德。通一切故第五約事名為別德。隨事各局故。順己無黨故不愛。違心無憎故不恚。達教無疑故不怖。知機適變故不癡。知可分等者或約人。論大僧為可。惡比丘及沙彌為不可。或約處者房舍為可。眾處不可。更總為言必須通解分法始終。方堪差舉。羯磨下引法可解。次科初五德唱告下明眾僧集物。隨己所有並持入眾。唯除床榻臥具等。三中初數知房舍。經營主者或彼創造。或復修治。任意選取以賞勞績。缽器篇云。營事比丘房成與房。住九十日一移。等余廣如彼。後下二依次分與。若有下明人少房多再三分之。故下明更分無用。故令留置。問既隨所樂可取先所住處否。答必取先住還因分得。理應無過然本教意恐著住處。茍能遷徙節己稱法。在人為之。若惡下三明簡人。時下四示嚴制。問答中初難者律制行食。不得偏饒上座。不同分房故用相併。答中上二句明食味均通。下明房舍局定。二義反之。初明好惡已定。

【現代漢語翻譯】現代漢語譯本去除滯礙沒有比這個方法更好的了。東華（指中國）不是這樣，所以很少聽說（這種方法）。或者（僧人）共同住在一個堂里，似乎水乳交融。或者分開房間各自居住，卻和世俗之人沒有區別。況且君子安於遷徙，小人懷念故土，何況出世的高人隱士反而更加死守老地方。導致佛陀的教誨空自存在，而（僧人的）行爲規範永遠墮落，唉！制定規矩的緣由中，一開始就說明（制定規矩的人）心胸狹隘。因為對新來的客人比對老住戶更簡慢，所以導致嫌隙和責備，並以此作為爭端的開端。佛陀在後面明確規定，老住戶自己知道（規矩），只要讓新來的客人看到（分房的）好壞，就能平息爭端的情緒。在『行法』中，最初的文字說明具備五種品德的人，可以稱作具有『五德』。前面的四種是關於內心的，可以稱作『通德』，因為能通達一切；第五種是關於行為的，可以稱作『別德』，因為隨著事情的不同而各有侷限。順從自己心意而沒有偏袒，所以不貪愛；違背自己心意而沒有憎恨，所以不惱怒；通達教義而沒有疑惑，所以不恐懼；瞭解時機而能適時應變，所以不愚癡；知道可以分給多少，或者從人的角度來說，認為大僧可以（分到好的），惡劣的比丘和沙彌不可以（分到好的）；或者從地方的角度來說，房舍可以（分到好的），大眾居住的地方不可以（分到好的）。總而言之，必須通盤理解分房的始終，才能勝任分房的職責。『羯磨』下面引用的法條可以理解。接下來的一科，最初的『五德唱告』下面說明眾僧聚集財物，把自己所有的都拿出來供養大眾，唯獨床榻、臥具等除外。在『三中』，首先是清點房舍。經營（管理）房舍的人，或者是新建的，或者是修繕的，可以任意選取（房舍）來賞賜有功勞的人。《缽器篇》說，經營房舍的比丘，房舍建成后，住九十天就要遷移一次，等等，其餘的詳細內容可以參考那裡。後面的（內容）是依次分給（房舍）。如果（寺院裡）人少房多，可以再次分成三份。『故』下面說明再次分房沒有用處，所以讓（僧人）留置（房舍）。問：既然可以隨意選取（房舍），那麼可以先選取自己之前住的地方嗎？答：必須選取之前住的地方，還因為分房而得到（房舍），道理上應該沒有過錯。然而本教的用意是恐怕（僧人）執著于住處。如果能夠遷移，節制自己，符合佛法，就在於人為。如果（分房時）遇到惡劣（之人），下面的（內容）是說明要簡別（僧人）。『時』下面的（內容）是顯示嚴格的制度。問答中，最初提問的人認為，按照戒律，齋食不能偏袒上座，這和分房不同，所以（分房和齋食）可以用相同的方法（處理）。回答中，上面的兩句說明食物的味道是均等的，下面的（內容）說明房舍是固定的。兩種意義是相反的。最初說明好壞已經確定。

【English Translation】 English version There is no better method to remove obstacles than this one. Donghua (referring to China) is not like this, so it is rarely heard of (this method). Or (monks) live together in one hall, seemingly in perfect harmony. Or they live in separate rooms, yet are no different from worldly people. Moreover, a gentleman is content with moving, while a petty person cherishes their homeland. How much more so should a high-minded recluse who has renounced the world avoid clinging to the old place. This leads to the Buddha's teachings existing in vain, while the code of conduct for monks is forever lost. Alas! In the reasons for establishing rules, it is stated from the beginning that (the person establishing the rules) is narrow-minded. Because they are more dismissive of newcomers than of old residents, it leads to resentment and blame, and this is the beginning of disputes. The Buddha later clearly stipulated that the old residents know (the rules) themselves, and as long as the newcomers see the good and bad (of the room allocation), the emotions of dispute will be quelled. In the 'Conduct of the Dharma', the initial text explains that a person with five virtues can be called having 'Five Virtues'. The first four are about the mind and can be called 'Universal Virtues' because they can penetrate everything; the fifth is about behavior and can be called 'Specific Virtue' because it is limited by different matters. Following one's own mind without bias, therefore not being greedy; going against one's own mind without hatred, therefore not being angry; understanding the teachings without doubt, therefore not being fearful; understanding the opportunity and being able to adapt to the situation, therefore not being foolish; knowing how much can be distributed, or from the perspective of people, thinking that senior monks can (be allocated good rooms), while bad monks and novices cannot (be allocated good rooms); or from the perspective of places, thinking that rooms can (be allocated good ones), while places where the public lives cannot (be allocated good ones). In short, one must fully understand the beginning and end of room allocation in order to be competent in the duty of room allocation. The Dharma cited below 'Karma' can be understood. The next section, the initial 'Five Virtues Proclamation', explains that the monks gather wealth and offer everything they have to the public, except for beds, bedding, etc. In 'Three Middles', the first is to count the rooms. The person who manages the rooms, whether newly built or renovated, can freely choose (rooms) to reward those who have contributed. The 'Bowl Chapter' says that the monk who manages the rooms must move once every ninety days after the rooms are built, and so on. For other details, please refer to that. The following (content) is to distribute (rooms) in order. If there are few people and many rooms (in the monastery), it can be divided into three parts again. The 'Therefore' below explains that it is useless to divide the rooms again, so let (the monks) keep (the rooms). Question: Since one can choose (rooms) at will, can one choose the place where one lived before? Answer: One must choose the place where one lived before, and also get (the room) because of the room allocation, and there should be no fault in principle. However, the intention of this teaching is to prevent (monks) from clinging to the place of residence. If one can move, restrain oneself, and conform to the Dharma, it depends on the individual. If (when allocating rooms) one encounters a bad (person), the following (content) is to explain how to distinguish (monks). The (content) below 'Time' shows a strict system. In the question and answer, the person who asked the question initially thought that, according to the precepts, food should not be biased towards senior monks, which is different from room allocation, so (room allocation and food) can be treated in the same way (handled). In the answer, the above two sentences explain that the taste of food is equal, and the following (content) explains that the rooms are fixed. The two meanings are opposite. The initial explanation of good and bad has been determined.

反上平融也。好惡可會。美好不同者好中復簡。謂好相多別也。限下二明時長。反上短促也。次問中以現前僧物好惡亦定復是別屬。理應任選而制參取。故躡為難。舊云。先以施物好惡相雜。然後書現前人名于籌上。使不見物者投之於上也。答中現前者須通二種。如盜戒中等分謂平等而分。此句反房不等也。通有一分者以望未分未成別屬。此句即反房非通有也。投策即擲籌言之變耳。余相中僧祇三節。初明小眾可否。若房下明重分。若春下明三時緩急。夏房專為治事故與。春冬更兼受用。而與故云具通二與。四分亦三。初明客來不移。同上可見。若分下簡非處。若有下明預定。律因諸比丘見阿練若好窟念言。當於此安居。后余比丘見已亦如是作念。至十六日共至住處迮狹。佛聽先作相者住。即書云某甲欲於此安居。詳此似非分房。應是山間嵓窟菴舍。孤立之處可自標定。必是僧坊自行分法。理無預占滅名。去者恐妨後人。故滅即除也。三明作法。設教中標云四種。對首本制常途所行。餘三緣開心念開無人。忘成開非心。及界開奔赴。對首中前安居標云通諸界者。謂作法自然或聚落蘭若。或僧坊俗舍並通安居故。今下標今立法。出法中初具儀。二示法。準疏分八。初句告所依。證無餘想也。我某甲者簡非他也。依某處者

【現代漢語翻譯】現代漢語譯本『反上平融』也。喜好厭惡可以調和。美好不同是因為喜好之中又包含簡略。意思是喜好有很多差別。『限下二明時長』。『反上短促』也。接下來問到，對於現前僧眾的物品，喜好厭惡是否已經確定，還是另有歸屬。按理應該允許選擇，並參考意見來制定規則。所以用這個問題來進一步追問。舊說：先將施捨物品的好壞混雜在一起，然後在竹籌上寫上現前僧人的名字，讓看不到物品的人來投籌。回答中，『現前』需要貫通兩種情況。如同盜戒中，『等分』是指平等地分配。這句話是反對房產的不均等分配。『通有一分者』，是相對於尚未分配、尚未確定歸屬的情況而言。這句話是反對房產並非公有。『投策』就是擲籌的另一種說法。其餘的『相中僧祇』分為三個部分。首先說明小眾可以或否決。『若房下明重分』，如果涉及到房產，則要重新分配。『若春下明三時緩急』，如果是春天，則時間比較寬裕；如果是夏天，則比較緊急。夏天的房產專門用於處理事務，所以給予。春天和冬天可以兼顧受用，所以說『具通二與』。《四分律》中也有三種情況。首先說明客人來了不移動，這一點和上面所說的一樣。『若分下簡非處』，如果是分配，則要選擇合適的地點。『若有下明預定』，如果事先已經預定。律中記載，因為眾比丘看到阿練若（Aranya，意為寂靜處）的好石窟，心想：『應當在這裡安居。』後來其他比丘看到后也這樣想，到了十六日，大家一起來到住處，非常擁擠。佛陀允許先做好標記的人居住。於是寫上『某甲（姓名）想要在這裡安居』。詳細考察這件事，似乎不是分配房產，應該是山間的巖洞菴舍，孤立的地方可以自己標定。如果是僧坊（Samgha-arama，意為僧眾居住的園林）自行分配，按理說不會預先佔有，然後消除名字。離開的人恐怕妨礙後來的人，所以要消除標記。三是說明作法。設立教條時，標題寫著四種。『對首』是原本制定的常規做法，其餘三種是因緣而開許的：『心念開』是指心中有想法而開許，『無人』是指沒有人的情況，『忘成開』是指忘記完成，『非心』是指無心之過，以及『界開奔赴』是指在邊界上奔走。『對首』中，前面安居的標題寫著『通諸界者』，意思是作法自然，或者在聚落蘭若（Aranya，意為寂靜處），或者在僧坊俗舍，都可以安居。現在的標題是『今立法』。出法中，首先是具備儀式，其次是告示方法。按照疏文分為八個部分。第一句是告知所依據，證明沒有剩餘的想法。『我某甲（姓名）者』，是爲了區分不是其他人。『依某處者』

【English Translation】 English version 'Fan Shang Ping Rong' also. Likes and dislikes can be reconciled. The reason why beauty is different is that likes also contain simplicity. It means that there are many differences in likes. 'Xian Xia Er Ming Shi Chang'. 'Fan Shang Duan Cu' also. Next, it is asked whether the likes and dislikes of the current Sangha (community of monks) items have been determined, or whether they belong to others. In principle, it should be allowed to choose and refer to opinions to formulate rules. So use this question to further ask. The old saying: First mix the good and bad of the donated items, and then write the names of the current monks on the bamboo chips, so that those who cannot see the items can cast them on it. In the answer, 'Xian Qian' (present) needs to run through two situations. Just like in the theft precepts, 'Deng Fen' (equal distribution) refers to equal distribution. This sentence is against the unequal distribution of real estate. 'Tong You Yi Fen Zhe' (those who have a share) is relative to the situation where it has not been distributed and has not been determined to belong. This sentence is against the fact that real estate is not public. 'Tou Ce' (casting lots) is another way of saying throwing chips. The remaining 'Xiang Zhong Seng Qi' is divided into three parts. First, it explains whether the minority can approve or deny. 'Ruo Fang Xia Ming Zhong Fen', if it involves real estate, it must be redistributed. 'Ruo Chun Xia Ming San Shi Huan Ji', if it is spring, the time is more abundant; if it is summer, it is more urgent. The real estate in summer is specially used for handling affairs, so it is given. Spring and winter can take into account enjoyment, so it is said 'Ju Tong Er Yu'. The 'Si Fen Lu' (Four-Part Vinaya) also has three situations. First, it explains that guests do not move when they come, which is the same as what is said above. 'Ruo Fen Xia Jian Fei Chu', if it is distribution, you must choose a suitable location. 'Ruo You Xia Ming Yu Ding', if it has been predetermined in advance. The law records that because the bhikkhus (monks) saw the good stone caves of Aranya (quiet place), they thought: 'We should live here.' Later, other bhikkhus also thought so, and on the sixteenth day, everyone came to the residence and it was very crowded. The Buddha allowed those who had made a mark first to live. So he wrote 'Mou Jia (name) wants to live here'. A detailed examination of this matter does not seem to be the distribution of real estate, it should be the rock cave hermitage in the mountains, and isolated places can be marked by themselves. If the Sangha-arama (monastery) distributes it by itself, it should not be occupied in advance and then the name is eliminated. Those who leave are afraid of hindering later people, so the mark must be eliminated. The third is to explain the practice. When setting up the precepts, the title says four kinds. 'Dui Shou' (facing each other) is the original conventional practice, and the remaining three are opened up due to circumstances: 'Xin Nian Kai' (mindful opening) refers to opening up with thoughts in mind, 'Wu Ren' (no one) refers to the situation where there is no one, 'Wang Cheng Kai' (forgetting to complete) refers to forgetting to complete, 'Fei Xin' (unintentional) refers to unintentional mistakes, and 'Jie Kai Ben Fu' (boundary opening rushing) refers to running on the boundary. In 'Dui Shou', the title of the previous Anju (retreat) writes 'Tong Zhu Jie Zhe', which means that the practice is natural, or in the village Aranya (quiet place), or in the Sangha-arama (monastery), you can live in peace. The current title is 'Jin Li Fa' (now legislation). In the method of issuing, first of all, it has the ceremony, and secondly, it is to inform the method. According to the commentary, it is divided into eight parts. The first sentence is to inform what it is based on, proving that there are no remaining ideas. 'Wo Mou Jia (name) Zhe' is to distinguish that it is not someone else. 'Yi Mou Chu Zhe'

定所標也。前者簡中后也。三月者通餘一月為開制也。夏者除春冬也。安居簡遊行也。房舍等者料理資緣也。三說者表無謬濫也。上出本律次引五分續成對答。彼人即所對者。莫放逸者誡敕之語。答受持者言議往返也。后以義加者。下引本宗五分並制依人。準牒詞中意令專奉。今多但誦三說不道余詞。準理應成依文為善。改轉中前文且約一相以明。處既多別故須隨改。料理之語唯局僧坊。不通余處。不下斥非。彼謂。通依一國一城則處寬易護。然束約攝修。唯狹彌善。如上引律。起不礙頭坐趣容膝。安有畏失而通一國乎。恐無知仿習。故須指破。初問答中有三。初通示制意。前人下別列三世。若下反彰違失。若據安居攝靜修道。反令營事全乖教本。后賢有智宜求斯旨。次問答中五種持律。且約誦文多少次第。然前四種通須解義曉達持犯方可依之。推究中初句徴。五分下釋。初引五分製法。有比丘者即緣起也。乃下立制。往彼處者明親附也。若房下明遙依也。若已下明往返。遇緣隨結成者請法因緣非心慢故。準下還成前安。次引四分制犯。罪相階降在文可知。中安居初標。律下釋有五節。初句指律。有名者即增三云。前中后也。無法即犍度中但出前後二位也。世下示古。然下義立。初二句準增三之名。謂由有三時故列三

{ "translations": [ "現代漢語譯本", "『定所標也』（確定地點作為標誌）。『前者簡中后也』（前者指的是前安居、中安居和后安居）。『三月者通餘一月為開制也』（三個月是指允許延長一個月作為開許的制度）。『夏者除春冬也』（夏季是指排除春季和冬季）。『安居簡也』（安居是）。『房舍等者料理資緣也』（房舍等指的是料理生活所需的物資）。『三說者表無謬濫也』（三次宣說表示沒有錯誤遺漏）。『上出本律次引五分續成對答』（上面出自根本律，接著引用《五分律》繼續完成對答）。『彼人即所對者』（彼人就是對話的對象）。『莫放逸者誡敕之語』（『不要放逸』是告誡的言語）。『答受持者言議往返也』（回答接受奉持是言語的往來）。『后以義加者』（後面用義理加以補充）。『下引本宗五分並制依人』（下面引用本宗《五分律》並制定依靠人）。『準牒詞中意令專奉』（按照牒文中的意思，命令專門奉行）。『今多但誦三說不道余詞』（現在很多人只是誦讀三次宣說，不念誦其他詞語）。『準理應成依文為善』（按照道理應該依據經文為好）。『改轉中前文且約一相以明』（在修改轉變中，前面的文字且只依據一種情況來說明）。『處既多別故須隨改』（因為地點有很多不同，所以需要隨著修改）。『料理之語唯局僧坊。不通余處』（料理的言語只侷限於僧房，不適用于其他地方）。『不下斥非』（這裡不加以斥責）。『彼謂。通依一國一城則處寬易護。然束約攝修。唯狹彌善』（他們認為，如果普遍依靠一個國家或一個城市，那麼住所就寬敞容易守護。然而，約束和攝持修行，只有狹窄才更好）。『如上引律。起不礙頭坐趣容膝。安有畏失而通一國乎』（如上面引用的律文，站起來不礙頭，坐下容得下膝蓋，怎麼會有害怕失去而普遍依靠一個國家呢）。『恐無知仿習。故須指破』（恐怕有人無知地模仿，所以必須指出來）。『初問答中有三。初通示制意。前人下別列三世。若下反彰違失』（最初的問答中有三點。首先是普遍地指示制定的意義。前面的人分別列出三世。如果下面反而彰顯違背）。『若據安居攝靜修道。反令營事全乖教本』（如果依據安居來攝持安靜修道，反而使得經營事務完全違背了教義的根本）。『后賢有智宜求斯旨』（後來的賢者有智慧的應該尋求這個宗旨）。『次問答中五種持律。且約誦文多少次第。然前四種通須解義曉達持犯方可依之』（其次的問答中有五種持律。且依據誦讀經文的多少來排列順序。然而，前面的四種都需要理解意義，明白持戒和犯戒，才可以依據它）。『推究中初句徴。五分下釋。初引五分製法。有比丘者即緣起也。乃下立制。往彼處者明親附也。若房下明遙依也。若已下明往返。遇緣隨結成者請法因緣非心慢故』（在推究中，第一句是提問。《五分律》下面是解釋。首先引用《五分律》制定的方法。『有比丘者』就是緣起。於是下面制定。『往彼處者』說明親近依靠。『若房下』說明遙遠依靠。『若已下』說明往返。『遇緣隨結成者』是因為請法的因緣，不是因為內心的傲慢）。『準下還成前安』（按照下面還完成前面的安居）。『次引四分制犯。罪相階降在文可知』（其次引用《四分律》制定的犯戒。罪行的等級在經文中可以知道）。『中安居初標。律下釋有五節。初句指律。有名者即增三云。前中后也。無法即犍度中但出前後二位也。世下示古。然下義立。初二句準增三之名。謂由有三時故列三』（中安居最初標明。律下面解釋有五節。第一句指律。『有名者』就是增加三，說前、中、后。『無法』就是在犍度中只出現前、后兩個位置。世下面顯示古代。然而下面是義理的建立。最初的兩句按照增加三的名字，說因為有三個時間，所以排列三個）。 ", "English version", "『定所標也』 (Defining a location as a marker). 『前者簡中后也』 (The former refers to the first, middle, and last ango). 『三月者通餘一月為開制也』 (Three months means allowing an extension of one month as a permitted system). 『夏者除春冬也』 (Summer means excluding spring and winter). 『安居簡也』 (Ango is ). 『房舍等者料理資緣也』 (Lodgings, etc., refer to managing the necessary resources for life). 『三說者表無謬濫也』 (Three recitations indicate no errors or omissions). 『上出本律次引五分續成對答』 (The above comes from the fundamental Vinaya, then quotes the Five-Part Vinaya to continue the dialogue). 『彼人即所對者』 (That person is the one being addressed). 『莫放逸者誡敕之語』 (『Do not be negligent』 is a word of admonishment). 『答受持者言議往返也』 (Answering to accept and uphold is the back-and-forth of words). 『后以義加者』 (Later, adding with meaning). 『下引本宗五分並制依人』 (Below quotes the Five-Part Vinaya of this school and establishes reliance on people). 『準牒詞中意令專奉』 (According to the meaning in the official document, order to exclusively uphold). 『今多但誦三說不道余詞』 (Now, many only recite the three recitations and do not say the other words). 『準理應成依文為善』 (According to reason, it should be good to rely on the text). 『改轉中前文且約一相以明』 (In modifying and transforming, the previous text only relies on one aspect to explain). 『處既多別故須隨改』 (Because there are many different places, it is necessary to modify accordingly). 『料理之語唯局僧坊。不通余處』 (The words of management are only limited to the monastery and do not apply to other places). 『不下斥非』 (Here, not to criticize). 『彼謂。通依一國一城則處寬易護。然束約攝修。唯狹彌善』 (They think that if generally relying on one country or one city, then the residence is wide and easy to protect. However, to restrain and gather cultivation, only narrowness is better). 『如上引律。起不礙頭坐趣容膝。安有畏失而通一國乎』 (As the Vinaya quoted above, standing up does not hinder the head, sitting down allows the knees to fit, how can there be fear of loss and generally rely on one country?). 『恐無知仿習。故須指破』 (Afraid that someone will unknowingly imitate, so it is necessary to point it out). 『初問答中有三。初通示制意。前人下別列三世。若下反彰違失』 (The initial question and answer has three points. First, generally indicate the meaning of the establishment. The previous person separately lists the three times. If below, it conversely reveals the loss). 『若據安居攝靜修道。反令營事全乖教本』 (If according to ango to gather quietness and cultivate the path, it instead makes managing affairs completely contrary to the root of the teachings). 『后賢有智宜求斯旨』 (Later wise people should seek this purpose). 『次問答中五種持律。且約誦文多少次第。然前四種通須解義曉達持犯方可依之』 (The next question and answer has five kinds of upholding the Vinaya. And according to the amount of reciting the text to arrange the order. However, the first four kinds all need to understand the meaning, understand upholding and violating, then can rely on it). 『推究中初句徴。五分下釋。初引五分製法。有比丘者即緣起也。乃下立制。往彼處者明親附也。若房下明遙依也。若已下明往返。遇緣隨結成者請法因緣非心慢故』 (In investigating, the first sentence is a question. The Five-Part Vinaya below is an explanation. First, quote the Five-Part Vinaya's established method. 『有比丘者』 (If there is a bhikshu) is the arising of conditions. Then below establish the system. 『往彼處者』 (Going to that place) explains close reliance. 『若房下』 (If the room below) explains distant reliance. 『若已下』 (If below) explains going back and forth. 『遇緣隨結成者』 (Meeting conditions and accordingly concluding) is because of the conditions for requesting the Dharma, not because of inner arrogance). 『準下還成前安』 (According to below, still complete the previous ango). 『次引四分制犯。罪相階降在文可知』 (Next, quote the Four-Part Vinaya's established violations. The levels of offenses can be known in the text). 『中安居初標。律下釋有五節。初句指律。有名者即增三云。前中后也。無法即犍度中但出前後二位也。世下示古。然下義立。初二句準增三之名。謂由有三時故列三』 (Middle ango initially marks. The Vinaya below explains has five sections. The first sentence refers to the Vinaya. 『有名者』 (Those with names) is adding three, saying first, middle, and last. 『無法』 (Without method) is in the Khandhaka only appearing in the first and last positions. The world below shows ancient times. However, below is the establishment of meaning. The first two sentences according to the name of adding three, saying because there are three times, so arrange three). " ] }

名。以名顯時故云分明。次三句決犍度義具。故可例立。注引缽量。律文但出上下二品。與今頗同。應下出法既約山嵓。故除修治。必下縱古。注羯磨依律。但出前後二法。疏中所謂莫不望前併名后故。后安中初標于下釋。初句定日。同下指法同異。心念中注示開緣。當下明儀法。住下令改轉。忘成中初釋名相。身已在界不憶加結。佛開成夏故云忘成。律下引示。律中四法。次第相由。故指心念為忘。必忘對首例亦同開。故知下準決。初示文局。以律本緣開外來故。必下顯義通。但約要心不局內外。初明舊住有要亦通。下明外客無要反塞。言為事者別有所務。明非要故。及界中疏云。界者入攝僧界。園者僧伽藍園(藍是梵語。園即華言即院相也)。此須料簡。若藍狹界寬及藍界俱等並約界論。或藍寬界狹或復無界則約園說。律據僧坊準通俗舍。此收四種。疏云。園界兩所足有雙只(謂園與界。各有雙只二種故為四也)。問只足尚成。何須雙足。答律因緣起隨機緩急。先雙后只次第開之。既約只成雙則無用。所以文中但言一腳耳。下指廣者疏云。所以一腳入界明相出成者。以匆切不暇開不結成。又問。雙足入出成敗相對(敗即破夏)。未知一足入出得例前不。答要須兩足出界辨破。以利勝故若一出破。一入不成皆損行人

【現代漢語翻譯】名。以名顯時故云分明（因為名稱能夠顯明時間，所以說是分明）。其次三句決定了犍度（Khandha，蘊）的意義，所以可以作為例子來確立。註釋引用了缽量（Patra-mana，缽的容量）。律文只給出了上下兩種品級，與現在的情況頗為相似。應下出法既然約束了山巖，所以排除了修治。必下縱古。註釋羯磨（Karma，業）依據律，只給出了前後兩種方法。疏中所謂『莫不望前併名后』（沒有不期望在前並命名在後的）。后安中初標于下釋。初句確定日期。同下指法同異。心念中註釋顯示了開緣（開許的因緣）。當下說明儀法。住下令改轉。忘成中初釋名相。身已在界不憶加結，佛開成夏故云忘成（身體已經在結界內，卻不記得要加結界，佛開許可以成就安居，所以說是忘成）。律下引用說明。律中四法，次第相由，故指心念為忘（律中的四種方法，依次相互關聯，所以指心念為忘記）。必忘對首例亦同開。故知下準決。初示文局，以律本緣開外來故（最初顯示文字的侷限性，因為律的根本因緣是為外來者開許）。必下顯義通，但約要心不局內外（必定顯示意義是通達的，但要約于重要的心念，不侷限於內外）。初明舊住有要亦通，下明外客無要反塞（最初說明舊住者有重要的事情也通融，下面說明外來者沒有重要的事情反而阻塞）。言為事者別有所務，明非要故（所說爲了事情的人有其他事務，說明不是重要的事情）。及界中疏云：『界者入攝僧界，園者僧伽藍園（藍是梵語，園即華言即院相也）』（以及結界中疏解釋說：『結界是指進入攝僧界，園是指僧伽藍園（藍是梵語，園就是華語，也就是院子的意思）』）。這需要仔細辨別。若藍狹界寬及藍界俱等並約界論，或藍寬界狹或復無界則約園說（如果伽藍狹窄而結界寬廣，或者伽藍和結界相等，都按照結界來論。如果伽藍寬廣而結界狹窄，或者沒有結界，就按照園來說）。律據僧坊準通俗舍，此收四種（律依據僧坊，也通用於俗舍，這裡包含了四種情況）。疏云：『園界兩所足有雙只（謂園與界，各有雙只二種故為四也）』（疏解釋說：『園和界兩處都有雙足和單足兩種情況（指園和界，各有雙足和單足兩種情況，所以是四種情況）』）。問：只足尚成，何須雙足（問：單足尚且可以成就，為什麼需要雙足）？答：律因緣起隨機緩急，先雙后只次第開之，既約只成雙則無用，所以文中但言一腳耳（答：律根據因緣而起，隨機應變，先開許雙足，后開許單足，既然單足可以成就，雙足就沒有用了，所以文中只說一腳）。下指廣者疏云：『所以一腳入界明相出成者，以匆切不暇開不結成』（下面指廣義的疏解釋說：『所以一腳進入結界，在明相出現時成就，因為匆忙來不及開許和結界』）。又問：雙足入出成敗相對（敗即破夏），未知一足入出得例前不（又問：雙足進入和出去，成就和失敗相對（失敗就是破夏），不知道一腳進入和出去，是否可以參照前面的情況）？答：要須兩足出界辨破，以利勝故若一出破，一入不成皆損行人（答：必須要兩隻腳都出結界才能算破夏，因為利益更大。如果一隻腳出去就算破夏，一隻腳進入不算成就，都會損害修行人）。現代漢語譯本：名。以名顯時故云分明（因為名稱能夠顯明時間，所以說是分明）。其次三句決定了犍度（Khandha，蘊）的意義，所以可以作為例子來確立。註釋引用了缽量（Patra-mana，缽的容量）。律文只給出了上下兩種品級，與現在的情況頗為相似。應下出法既然約束了山巖，所以排除了修治。必下縱古。註釋羯磨（Karma，業）依據律，只給出了前後兩種方法。疏中所謂『莫不望前併名后』（沒有不期望在前並命名在後的）。后安中初標于下釋。初句確定日期。同下指法同異。心念中註釋顯示了開緣（開許的因緣）。當下說明儀法。住下令改轉。忘成中初釋名相。身已在界不憶加結，佛開成夏故云忘成（身體已經在結界內，卻不記得要加結界，佛開許可以成就安居，所以說是忘成）。律下引用說明。律中四法，次第相由，故指心念為忘（律中的四種方法，依次相互關聯，所以指心念為忘記）。必忘對首例亦同開。故知下準決。初示文局，以律本緣開外來故（最初顯示文字的侷限性，因為律的根本因緣是為外來者開許）。必下顯義通，但約要心不局內外（必定顯示意義是通達的，但要約于重要的心念，不侷限於內外）。初明舊住有要亦通，下明外客無要反塞（最初說明舊住者有重要的事情也通融，下面說明外來者沒有重要的事情反而阻塞）。言為事者別有所務，明非要故（所說爲了事情的人有其他事務，說明不是重要的事情）。及界中疏云：『界者入攝僧界，園者僧伽藍園（藍是梵語，園即華言即院相也）』（以及結界中疏解釋說：『結界是指進入攝僧界，園是指僧伽藍園（藍是梵語，園就是華語，也就是院子的意思）』）。這需要仔細辨別。若藍狹界寬及藍界俱等並約界論，或藍寬界狹或復無界則約園說（如果伽藍狹窄而結界寬廣，或者伽藍和結界相等，都按照結界來論。如果伽藍寬廣而結界狹窄，或者沒有結界，就按照園來說）。律據僧坊準通俗舍，此收四種（律依據僧坊，也通用於俗舍，這裡包含了四種情況）。疏云：『園界兩所足有雙只（謂園與界，各有雙只二種故為四也）』（疏解釋說：『園和界兩處都有雙足和單足兩種情況（指園和界，各有雙足和單足兩種情況，所以是四種情況）』）。問：只足尚成，何須雙足（問：單足尚且可以成就，為什麼需要雙足）？答：律因緣起隨機緩急，先雙后只次第開之，既約只成雙則無用，所以文中但言一腳耳（答：律根據因緣而起，隨機應變，先開許雙足，后開許單足，既然單足可以成就，雙足就沒有用了，所以文中只說一腳）。下指廣者疏云：『所以一腳入界明相出成者，以匆切不暇開不結成』（下面指廣義的疏解釋說：『所以一腳進入結界，在明相出現時成就，因為匆忙來不及開許和結界』）。又問：雙足入出成敗相對（敗即破夏），未知一足入出得例前不（又問：雙足進入和出去，成就和失敗相對（失敗就是破夏），不知道一腳進入和出去，是否可以參照前面的情況）？答：要須兩足出界辨破，以利勝故若一出破，一入不成皆損行人（答：必須要兩隻腳都出結界才能算破夏，因為利益更大。如果一隻腳出去就算破夏，一隻腳進入不算成就，都會損害修行人）。

【English Translation】 Name. It is called 'distinct' because the name can reveal the time. The next three sentences determine the meaning of Khandha (Khandha, aggregates), so they can be established as examples. The commentary quotes Patra-mana (Patra-mana, the capacity of the bowl). The Vinaya text only gives the upper and lower grades, which are quite similar to the present situation. Since the law below restricts the mountains and rocks, it excludes repairs. The following must follow the ancient. The commentary on Karma (Karma, action) is based on the Vinaya, and only gives the two methods before and after. In the commentary, it is said that 'none do not look forward and name the latter'. The first mark in the latter An is explained below. The first sentence determines the date. The same below refers to the similarities and differences of the law. The commentary in the mind shows the opening cause (permitted cause). The following explains the ritual law. The following orders to change. The first explanation of the name and appearance in forgetting. The body is already in the boundary but does not remember to add the knot, so the Buddha allows the summer to be completed, so it is called forgetting. The following quotes the explanation. The four laws in the Vinaya are in order, so the mind is referred to as forgetting. It is also open to forget the example of the head. Therefore, the following is based on the decision. The first shows the limitation of the text, because the fundamental cause of the Vinaya is to open up to outsiders. The following shows that the meaning is clear, but it is about the important mind and is not limited to inside and outside. The first explanation is that the old residents have important things that are also open, and the following explanation is that the outsiders have no important things that are blocked. Those who say they are doing things have other things to do, which shows that it is not important. And in the boundary, the commentary says: 'The boundary is the boundary of the Sangha, and the garden is the Sangharama garden (Rama is a Sanskrit word, and the garden is a Chinese word, which means the appearance of the courtyard)' This needs to be carefully distinguished. If the Rama is narrow and the boundary is wide, and the Rama and the boundary are equal, then the boundary is discussed. If the Rama is wide and the boundary is narrow, or there is no boundary, then the garden is discussed. The Vinaya is based on the Sangha and is also used in secular houses, which includes four situations. The commentary says: 'There are two feet in the garden and the boundary (referring to the garden and the boundary, each has two kinds of double and single feet, so there are four)' Question: If only one foot is still successful, why do you need two feet? Answer: The Vinaya arises from causes and conditions and adapts to the urgency, first opening the double feet and then opening the single feet in order. Since the single feet can achieve the double feet, it is useless, so the text only says one foot. The following refers to the broad commentary: 'Therefore, one foot enters the boundary and the clear appearance comes out to be successful, because it is too hasty to open and not knot'. Also asked: The double feet enter and exit are relatively successful and failed (failure is breaking the summer), I don't know if one foot enters and exits can be compared to the previous one? Answer: It is necessary to have both feet out of the boundary to distinguish the break, because the benefit is greater. If one foot goes out, it is broken, and one foot enters is not successful, which will harm the practitioners. English version: Name. It is called 'distinct' because the name can reveal the time. The next three sentences determine the meaning of Khandha (Khandha, aggregates), so they can be established as examples. The commentary quotes Patra-mana (Patra-mana, the capacity of the bowl). The Vinaya text only gives the upper and lower grades, which are quite similar to the present situation. Since the law below restricts the mountains and rocks, it excludes repairs. The following must follow the ancient. The commentary on Karma (Karma, action) is based on the Vinaya, and only gives the two methods before and after. In the commentary, it is said that 'none do not look forward and name the latter'. The first mark in the latter An is explained below. The first sentence determines the date. The same below refers to the similarities and differences of the law. The commentary in the mind shows the opening cause (permitted cause). The following explains the ritual law. The following orders to change. The first explanation of the name and appearance in forgetting. The body is already in the boundary but does not remember to add the knot, so the Buddha allows the summer to be completed, so it is called forgetting. The following quotes the explanation. The four laws in the Vinaya are in order, so the mind is referred to as forgetting. It is also open to forget the example of the head. Therefore, the following is based on the decision. The first shows the limitation of the text, because the fundamental cause of the Vinaya is to open up to outsiders. The following shows that the meaning is clear, but it is about the important mind and is not limited to inside and outside. The first explanation is that the old residents have important things that are also open, and the following explanation is that the outsiders have no important things that are blocked. Those who say they are doing things have other things to do, which shows that it is not important. And in the boundary, the commentary says: 'The boundary is the boundary of the Sangha, and the garden is the Sangharama garden (Rama is a Sanskrit word, and the garden is a Chinese word, which means the appearance of the courtyard)' This needs to be carefully distinguished. If the Rama is narrow and the boundary is wide, and the Rama and the boundary are equal, then the boundary is discussed. If the Rama is wide and the boundary is narrow, or there is no boundary, then the garden is discussed. The Vinaya is based on the Sangha and is also used in secular houses, which includes four situations. The commentary says: 'There are two feet in the garden and the boundary (referring to the garden and the boundary, each has two kinds of double and single feet, so there are four)' Question: If only one foot is still successful, why do you need two feet? Answer: The Vinaya arises from causes and conditions and adapts to the urgency, first opening the double feet and then opening the single feet in order. Since the single feet can achieve the double feet, it is useless, so the text only says one foot. The following refers to the broad commentary: 'Therefore, one foot enters the boundary and the clear appearance comes out to be successful, because it is too hasty to open and not knot'. Also asked: The double feet enter and exit are relatively successful and failed (failure is breaking the summer), I don't know if one foot enters and exits can be compared to the previous one? Answer: It is necessary to have both feet out of the boundary to distinguish the break, because the benefit is greater. If one foot goes out, it is broken, and one foot enters is not successful, which will harm the practitioners.

。不名開制大有理也。次明分齊。即前四法約時處人法四位總收。使無通濫故也。初約時者謂上四法通前中后。一時有四成十二也。次約處中自然作法並通安居。各有十二成二十四。又約人者五眾各有二十四。則成一百二十種安居(疏中又分及界為四成七種法。用歷三位成二百一十種。仿上作之)。約法中上文四法既通三時。不勞此位。然對異說通局不同。故須重簡。初明對念通三。可知后明忘及初引異解。初解局開前後。注羯磨中亦標此義。又下次解局開后夏。並下結斷。今準祖意並通三時。隨日結成隨滿受歲。義無抑塞乍觀兩解。從急似善。然律本中但明四法不簡初后。故云並非等也。問忘及二法為加法否。答準疏亦須陳詞。但夏成在前。加法在後。不以加法為結之始。疏云。忘等直得後用加法何為。答制開義立何得不有(直得是開。加法依制)。四遇緣中二科。據論受日合在法附。但出界逢難。失不義同故此明耳。初引律開即開二難。初總標梵下別釋。初釋梵難。略舉淫盜。餘事準知。地有伏藏容生盜取。二下釋命難。佛下示開。次詳定中初科初句牒前。從下正斷為二。初明求處約心以明成破。若得下二明得處。約緣以辨通塞。法隨身者處有前後法仍相續故。出界便破者亦據越宿。結成後去者法既隨身不必作法

【現代漢語翻譯】現代漢語譯本：『不名開制大有理也』（不說明開緣制度，道理上說不過去）。接下來闡明『分齊』（fēn qí，界限）。也就是之前的四種方法，從時間、地點、人物、方法四個方面總括，使之沒有混淆之處。首先從時間上來說，之前的四種方法貫通前、中、后三個時段，一個時段有四種方法，三個時段共有十二種。其次從地點上來說，『自然作法』（zì rán zuò fǎ，無需他人蔘與的羯磨）和『安居』（ān jū，雨季的閉關修行）都貫通，各有十二種，總共二十四種。再次從人物上來說，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）各有二十四種，總共一百二十種安居（疏中又將『及界』分為四種，形成七種方法，用歷三個方面，形成二百一十種，仿照上面的方法）。從方法上來說，上文的四種方法已經貫通三個時段，不需要再在此處說明。然而，針對不同的說法，貫通和侷限不同，所以需要重新簡要說明。首先說明針對『念』（niàn，憶念）貫通三個時段，可知後面說明『忘』（wàng，忘記）以及最初引用的不同解釋。最初的解釋侷限於開緣前後。在羯磨（jié mó，僧團的議事）中也標明了這個含義。另外，接下來的解釋侷限於開緣后的夏季，並總結判斷。現在按照祖師的意圖，都貫通三個時段，隨著日期結束而結成，隨著圓滿而接受歲數，義理上沒有壓制。乍一看兩種解釋，從緊急情況來看似乎更好。然而，律本中只說明四種方法，不區分前後，所以說並非相同等等。問：『忘』和『及』兩種方法是加法嗎？答：按照疏文，也需要陳述。但是夏季的成就（xià chéng）在前面，加法在後面，不以加法作為結束的開始。疏文說：『忘記等等直接可以用加法，為什麼還要加法？』答：制定和開緣的意義成立，怎麼能沒有（直接用是開緣，加法依據制定）。四種遇到因緣的情況中，有兩種情況。根據論典，受日（shòu rì，接受日期）應該在『法附』（fǎ fù，附隨於法）中。但是出界遇到困難，失去的不義相同，所以在此說明。最初引用律典開緣，也就是開緣兩種困難。最初總標『梵』（fàn，清凈行）下面分別解釋。最初解釋『梵難』（fàn nán，破戒的困難），簡略地舉出淫戒和盜戒，其餘的事情可以類推得知。地上有伏藏，容易產生盜取。下面解釋『命難』（mìng nán，生命危險）。佛陀開示開緣。接下來詳細確定，第一科的第一句引用前面的內容。從下面開始正式判斷，分為兩種。首先說明求處，根據心意來說明成敗。如果得到，下面說明得到處所，根據因緣來辨別貫通和阻塞。『法隨身』（fǎ suí shēn，法隨著身體），處所有前後，法仍然相續。出界就破戒，也是根據越宿（yuè sù，過夜）。結成后離開，法既然隨著身體，不必作法（zuò fǎ，進行羯磨）。

【English Translation】 English version: 'Not explaining the opening and establishing of rules is unreasonable.' Next, clarify 'fen qi' (分齊, boundaries). That is, the previous four methods are summarized from the four aspects of time, place, person, and method, so that there is no confusion. First, in terms of time, the previous four methods run through the past, present, and future. There are four methods in one time period, and twelve in three time periods. Second, in terms of place, 'ziran zuo fa' (自然作法, self-performed karma) and 'anju' (安居, rainy season retreat) both run through, each with twelve, totaling twenty-four. Third, in terms of people, each of the five groups (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas) has twenty-four, totaling one hundred and twenty types of anju. (The commentary further divides 'and boundaries' into four types, forming seven methods, using three aspects to form two hundred and ten types, following the above method). In terms of method, the four methods mentioned above have already run through the three time periods, so there is no need to explain them here. However, in response to different views, the connection and limitation are different, so it is necessary to briefly explain again. First, explain that 'nian' (念, mindfulness) runs through the three time periods, and it can be known that the following explains 'wang' (忘, forgetting) and the initial cited different explanations. The initial explanation is limited to before and after the opening. This meaning is also marked in the karma (羯磨, Sangha's proceedings). In addition, the following explanation is limited to the summer after the opening, and concludes the judgment. Now, according to the intention of the patriarch, they all run through the three time periods, concluding with the end of the date and accepting the age with completion, and there is no suppression in the meaning. At first glance, the two explanations seem better from an emergency perspective. However, the Vinaya only explains the four methods and does not distinguish between before and after, so it is said that they are not the same, etc. Question: Are the two methods of 'wang' and 'ji' additional methods? Answer: According to the commentary, it is also necessary to state. However, the summer accomplishment (xià chéng) is in front, and the addition method is behind, and the addition method is not used as the beginning of the end. The commentary says: 'Forgetting, etc., can directly use the addition method, why use the addition method?' Answer: The meaning of formulation and opening is established, how can there be none (direct use is opening, and the addition method is based on formulation). Among the four situations of encountering conditions, there are two situations. According to the treatise, receiving the date (shòu rì) should be in 'fa fu' (法附, attached to the Dharma). However, encountering difficulties outside the boundary, the injustice of losing is the same, so it is explained here. The initial citation of the Vinaya opening is the opening of two difficulties. The initial general mark 'fan' (梵, pure conduct) is explained separately below. The initial explanation of 'fan nan' (梵難, difficulty of breaking precepts) briefly cites the precepts of adultery and theft, and the rest can be inferred. There are hidden treasures on the ground, which can easily lead to theft. The following explains 'ming nan' (命難, life-threatening danger). The Buddha instructed to open the edge. Next, determine in detail, the first sentence of the first section cites the previous content. Starting from below, the formal judgment is divided into two types. First, explain the seeking of a place, and explain success or failure according to the intention. If you get it, the following explains the place to get it, and distinguishes the connection and obstruction according to the cause. 'Fa sui shen' (法隨身, the Dharma follows the body), the place has before and after, and the Dharma still continues. Leaving the boundary is breaking the precepts, which is also based on crossing the night (yuè sù). After the conclusion, leave, since the Dharma follows the body, there is no need to perform karma (zuò fǎ).

。但望所至之處立心止住名為結耳。須緣及法者緣即難事。法謂受日。反無緣法破夏何疑。文義證中初科引文有五。五分食不足者道緣闕故。親戚苦樂者苦生憂惱。樂恐染著皆妨道故。十誦下合示三文。四分亦爾者。即如上引牧牛人等五處隨去也。了論中初通舉八難。同說戒中。疏下別釋二難。不云下二句通結諸文。次明決中初引文決。摩夷即母論。正言摩怛理迦。此云本母。故注羯磨云。毗尼母云移夏不破安居諸部無文開是也。四分下準義決。三律移夏。既得受衣成夏明矣。雜辨中初科忘不受日者。以五百問中有此開文故。問以別之。答中初明開者此實迷心。故開憶悔。必有濫托則非教意。一坐下示制。以教太緩故須限約。必過三悔縱實亦破注示憶悔之相。即返界者疾還本處。受日往也。遇難中疏云。當日出界遇難經宿。必有斯緣。無文開得。此謂有事無文故須明決。答中由文義俱無故取人語。高齊即北齊高洋簡南齊蕭氏。爾時大興佛教置昭玄司。立律德十人以統天下僧尼。號昭玄十統。問既無正量何得從人。答諸師所評準前移夏及受日遇難不來不失等文。必專守護而非心過。情是可愍故準開之。疏云。高齊十統並懷慈濟。通僥倖故悠悠慢犯失夏何疑。明會夏中恐謂安居必身在界不開明會。故須問決。答引會衣例同

【現代漢語翻譯】現代漢語譯本但希望目光所及之處，能立定心意，止息妄念，這叫做『結』（klesha，煩惱）。必須要有『緣』和『法』，這裡的『緣』指的是困難的事情，『法』指的是接受日照（受日）。如果反過來，沒有『緣』和『法』，那麼打破夏季安居（破夏）還有什麼疑問呢？在文義的論證中，第一部分引用了五種情況的經文。『五分食不足』，是因為修道的因緣缺失的緣故。『親戚苦樂』，是因為痛苦會產生憂愁煩惱，快樂又恐怕產生染著，這些都會妨礙修道。《十誦律》下面總結了三條經文。《四分律》也是這樣，就像上面引用的牧牛人等五種情況，可以隨處前往。在《了論》中，首先總括了八難（ashta-akshana）。與《同說戒》中的說法相同。疏文下面分別解釋了兩種困難。『不云下』兩句總結了所有的經文。接下來闡明決斷，首先引用經文進行決斷。『摩夷』指的是《母論》（Matrika），正確的說法是『摩怛理迦』（Matrika），這裡翻譯為『本母』。所以註釋《羯磨》（Karma）說，《毗尼母》（Vinaya-matrika）說遷移夏季安居（移夏）不算是打破安居，各個部派的律典中沒有開許這種情況的經文。《四分律》下面根據義理進行決斷。三部律典中，遷移夏季安居（移夏），既然已經接受了日照（受日），那麼安居就已經成立，這是很明顯的。在雜項辨析中，第一部分是關於忘記接受日照（受日）的情況，因為《五百問》中有開許這種情況的經文，所以用提問的方式來區分。回答中，首先說明開許這種情況，是因為確實是迷失了心智，所以開許憶念懺悔。如果必定有人濫用這種開許，那就不是佛教的本意了。『一坐下』表明了制度，因為教法太寬鬆了，所以必須加以限制。如果超過三次懺悔，即使確實是忘記了，也算是打破了安居。註釋中說明了憶念懺悔的相狀，也就是返回到邊界，迅速回到原來的地方，去接受日照（受日）。在遇到困難的情況下，疏文說：『當日出界，遇到困難，經過一夜。』必定有這樣的因緣，沒有經文開許這種情況。這裡說的是有事情發生，但是沒有經文依據，所以必須明確決斷。回答中，因為經文和義理都沒有依據，所以採用了人（高僧）的說法。高齊指的是北齊的高洋，他輕視南齊的蕭氏。當時大興佛教，設定了昭玄司，設立了律德十人來統領天下的僧尼，號稱昭玄十統。提問：既然沒有正確的衡量標準，為什麼可以聽從人（高僧）的說法呢？回答：各位法師所評判的標準是，參照之前遷移夏季安居（移夏）以及接受日照（受日）遇到困難沒有來而不算失去安居等經文，必定是專心守護而不是因為心智上的過失，這種情況是值得憐憫的，所以參照開許。疏文說：『高齊的十統都懷有慈悲濟世之心，』如果有人僥倖地認為可以矇混過關，悠悠忽忽地違犯戒律而失去夏季安居，那還有什麼疑問呢？在闡明會合夏季安居（會夏）中，恐怕有人認為安居必須身體在邊界內，不允許開許會合，所以必須提問決斷。回答引用會合衣（會衣）的例子，道理相同。

【English Translation】 English version But hoping that wherever the gaze reaches, one can establish the mind and stop wandering thoughts, this is called 'klesha' (affliction). There must be 'cause' (hetu) and 'dharma'. Here, 'cause' refers to difficult matters, and 'dharma' refers to receiving sunlight (受日, shou ri). If it is the other way around, without 'cause' and 'dharma', then what doubt is there about breaking the summer retreat (破夏, po xia)? In the argumentation of the meaning of the text, the first section quotes scriptures in five situations. 'Insufficient food for five days' is because the conditions for cultivating the path are lacking. 'Relatives' suffering and happiness' is because suffering will produce sorrow and affliction, and happiness is feared to produce attachment, which will hinder cultivation. The 'Ten Recitations Vinaya' (十誦律, Shi Song Lü) below summarizes three scriptures. The 'Four-Part Vinaya' (四分律, Si Fen Lü) is also like this, just like the five situations of the cowherd mentioned above, one can go anywhere. In the 'Treatise on Completion' (了論, Liao Lun), first, the eight difficulties (ashta-akshana) are summarized. The same as the saying in 'Commonly Spoken Precepts' (同說戒, Tong Shuo Jie). The commentary below explains the two difficulties separately. The two sentences '不云下' summarize all the scriptures. Next, clarify the judgment, first quoting the scriptures for judgment. 'Moyi' refers to the 'Mother Treatise' (Matrika), the correct term is '摩怛理迦' (Matrika), which is translated here as 'original mother'. Therefore, the commentary on 'Karma' says that 'Vinaya-matrika' says that moving the summer retreat (移夏, yi xia) does not count as breaking the retreat, and there is no scripture in any of the schools that allows this situation. The 'Four-Part Vinaya' below makes a judgment based on the meaning. In the three Vinayas, moving the summer retreat (移夏, yi xia), since the sunlight has been received (受日, shou ri), then the retreat has been established, which is very obvious. In miscellaneous analysis, the first part is about forgetting to receive sunlight (受日, shou ri), because there is a scripture in the 'Five Hundred Questions' (五百問, Wu Bai Wen) that allows this situation, so it is distinguished by asking questions. In the answer, first explain that this situation is allowed because the mind is indeed lost, so it is allowed to remember and repent. If someone must abuse this allowance, then it is not the original intention of Buddhism. '一坐下' indicates the system, because the teachings are too lenient, so they must be limited. If it exceeds three repentances, even if it is indeed forgotten, it is considered breaking the retreat. The commentary explains the appearance of remembering and repenting, that is, returning to the boundary and quickly returning to the original place to receive sunlight (受日, shou ri). In the case of encountering difficulties, the commentary says: 'Leaving the boundary on the day, encountering difficulties, spending the night.' There must be such a cause, and there is no scripture that allows this situation. This says that something happened, but there is no scriptural basis, so a clear judgment must be made. In the answer, because there is no basis in scripture or meaning, the saying of people (high monks) is adopted. Gao Qi refers to Gao Yang of the Northern Qi, who despised the Xiao family of the Southern Qi. At that time, Buddhism was greatly promoted, and the Zhaoxuan Department was established, and ten people of Vinaya virtue were established to lead the monks and nuns of the world, known as the Ten Zhaoxuan Leaders (昭玄十統, Zhao Xuan Shi Tong). Question: Since there is no correct measure, why can you listen to the saying of people (high monks)? Answer: The standard judged by the masters is to refer to the previous scriptures on moving the summer retreat (移夏, yi xia) and encountering difficulties in receiving sunlight (受日, shou ri) without coming and not losing the retreat, it must be dedicated to guarding and not because of mental errors, this situation is worthy of pity, so refer to the allowance. The commentary says: 'The ten leaders of Gao Qi all have compassion and a heart to help the world,' if someone luckily thinks that they can get away with it, and carelessly violate the precepts and lose the summer retreat, then what doubt is there? In clarifying the meeting of the summer retreat (會夏, hui xia), I am afraid that some people think that the retreat must be physically within the boundary, and it is not allowed to allow the meeting, so it is necessary to ask questions and make judgments. The answer quotes the example of the meeting robe (會衣, hui yi), the principle is the same.

會夏。彼律衣界不立勢分。故須身份入內方成。藍界寬狹中初明依界有二。初至明出破夏明別依成失。二跨取後文若根本下。明通依不失。由本結時不知別界故通彼此。若依下二明依藍亦二。初明藍寬界狹。或藍界齊等明不失。以有界處本須依界今乃依藍。故須注顯(舊云順古者非。與下文多違故)。若依界內下二明藍狹界寬。或依別院別房之類。小界亦爾者如別結一房依房安居。出門即破。皆謂下總結。言兩失者依界依藍。各有一失一不失。即約本心有違不違。而非明文故云義張也。法界多寬故緩。房處從狹故急。必有行人棲止大界。自意依房舍緩。從急彌符教旨。遇緣去中二難即命梵為己緣。破和即為他緣。律中本處因我住故破。他界因我往故和。為害事重。故並開之。諍見僧壞西土多然。此方罕有故云希也。受日逢難引文中初是親緣。若下即命難。律文佛判並言得歲。同上親留故云同前。義決中在文尤緩。恐致妄行故須準急。初正決二引證可知。五中迦提分三。初明時限。比謂無衣常開一月。二釋名義引論翻名。註文釋義。三指廣。問下篇既廣。此何重示。答若論受利。雖自恣后然所獲利全由夏功。又彰夏時四月制開分齊。又此論無衣后約有衣。若爾有衣受法此何不明。答行事次第合在自恣后故。解界中此章來

【現代漢語翻譯】現代漢語譯本會夏（Vassa，雨季安居）。彼律衣界（Piluvaka，一種衣的名稱）不立勢分（沒有勢力範圍），故須身份入內方成。藍界（Aranya，蘭若，指遠離村落的修行場所）寬狹中初明依界有二。初至明出破夏（Vassa，雨季安居）明別依成失。二跨取後文若根本下。明通依不失。由本結時不知別界故通彼此。若依下二明依藍亦二。初明藍寬界狹。或藍界齊等明不失。以有界處本須依界今乃依藍。故須注顯(舊云順古者非。與下文多違故)。若依界內下二明藍狹界寬。或依別院別房之類。小界亦爾者如別結一房依房安居。出門即破。皆謂下總結。言兩失者依界依藍。各有一失一不失。即約本心有違不違。而非明文故云義張也。法界多寬故緩。房處從狹故急。必有行人棲止大界。自意依房舍緩。從急彌符教旨。遇緣去中二難即命梵為己緣。破和即為他緣。律中本處因我住故破。他界因我往故和。為害事重。故並開之。諍見僧壞西土多然。此方罕有故云希也。受日逢難引文中初是親緣。若下即命難。律文佛判並言得歲。同上親留故云同前。義決中在文尤緩。恐致妄行故須準急。初正決二引證可知。五中迦提（Kathina，功德衣）分三。初明時限。比謂無衣常開一月。二釋名義引論翻名。註文釋義。三指廣。問下篇既廣。此何重示。答若論受利。雖自恣后然所獲利全由夏功。又彰夏時四月制開分齊。又此論無衣后約有衣。若爾有衣受法此何不明。答行事次第合在自恣后故。解界中此章來會夏（Vassa，雨季安居）。那個律衣界（Piluvaka，一種衣的名稱）不設立勢力範圍，所以必須身體進入其中才能成立。蘭若界（Aranya，指遠離村落的修行場所）的寬窄，首先說明依靠界（Sima，結界）有兩種情況。從開始到說明離開就破壞雨季安居，說明分別依靠就成立或失去。第二種情況跨越取用後面的文字，如果根本下。說明共同依靠不失去。因為最初結界時不知道別的界，所以可以通用彼此。如果依靠下文說明，依靠蘭若也有兩種情況。首先說明蘭若寬而界狹窄。或者蘭若界相等，說明不失去。因為有界的地方本來需要依靠界，現在卻依靠蘭若。所以需要註釋顯明（舊的說法順從古人不正確，與下文多有違背）。如果依靠界內下文說明，蘭若狹窄而界寬廣。或者依靠別的院子別的房間之類。小界也是這樣，比如另外結一個房間依靠房間安居。出門就破壞。都用下文總結。說兩種失去，依靠界和依靠蘭若。各自有一種失去和一種不失去。就是根據本心有違背和不違背。而不是明文規定，所以說意義張揚。法界（Dharmadhatu，一切法的總稱）大多寬廣所以可以放緩。房間處所狹窄所以要緊急。必定有修行人居住在大界。自己想依靠房間可以放緩。順從緊急更加符合教旨。遇到因緣離開中有兩種困難，就是命令梵（Brahma，梵天）作為自己的因緣。破壞和合就是作為他人的因緣。律中在本處因為我居住所以破壞。在他界因為我前往所以和合。因為危害事情嚴重。所以都開許。爭論見解僧團破壞在西土（印度）很多這樣。此地（中國）很少有所以說稀有。接受日逢難，引用的文字中開始是親緣。如果下文就是命令難。律文佛陀判決都說得到歲。和上面親留一樣所以說和前面一樣。義決中在文字上尤其放緩。恐怕導致胡作非爲所以必須按照緊急的來。開始正確決斷，第二引用證據可以知道。五中迦提（Kathina，功德衣）分為三。首先說明時限。比如沒有衣服常常開許一個月。第二解釋名稱意義引用論典翻譯名稱。註文解釋意義。第三指明廣泛。問下篇已經廣泛。這裡為什麼重複指示。答如果說接受利益。雖然自恣（Pavarana，解夏）以後然而所獲得的利益完全由於雨季安居的功德。又彰顯雨季安居四個月的制度和開許的界限。又這個論典沒有衣服以後約定有衣服。如果這樣有衣服接受法為什麼這裡不說明。答行事的次第應該在自恣以後。解釋界限中這一章來到

【English Translation】 English version Vassa (Rain Retreat). The Piluvaka (a type of robe) boundary does not establish a power division, so it must be physically entered to be valid. Regarding the width and narrowness of the Aranya (secluded dwelling) boundary, it is first clarified that there are two ways to rely on a Sima (boundary). The first, up to clarifying leaving breaks the Vassa, clarifies that relying separately establishes or loses it. The second crosses and takes the following text, 'If the root is below.' It clarifies that relying together does not lose it. Because when initially establishing the boundary, other boundaries are not known, so it is common to both. If relying on the following, it clarifies that relying on the Aranya also has two situations. First, it clarifies that the Aranya is wide and the Sima is narrow. Or the Aranya boundaries are equal, clarifying that it is not lost. Because where there is a boundary, it is originally necessary to rely on the Sima, but now it relies on the Aranya. Therefore, it is necessary to annotate and clarify (the old saying 'following the ancients' is incorrect, because it contradicts much of the following text). If relying within the Sima, the following clarifies that the Aranya is narrow and the Sima is wide. Or relying on separate courtyards or separate rooms, etc. The small boundary is also like this, such as separately establishing a room and relying on the room for the retreat. Leaving the door breaks it. All of this is summarized below. Saying 'two losses' means relying on the Sima and relying on the Aranya. Each has one loss and one non-loss. That is, according to the original intention, there is violation and non-violation. But it is not explicitly stated, so it is said that the meaning is stretched. The Dharmadhatu (realm of phenomena) is mostly wide, so it can be relaxed. The room is narrow, so it must be urgent. There must be practitioners residing in the large boundary. Intending to rely on the room can be relaxed. Following the urgent is more in line with the teachings. Encountering conditions to leave, there are two difficulties, which is to command Brahma (a deity) as one's own condition. Breaking harmony is to be another's condition. In the Vinaya, in this place, it is broken because I reside. In another boundary, it is harmonious because I go. Because the harm is serious. So both are allowed. Disputes over views and the destruction of the Sangha are common in the West (India). This place (China) rarely has them, so it is said to be rare. Receiving the day encountering difficulties, the cited text initially is a close condition. If the following is commanding difficulties. The Vinaya text, the Buddha's judgment, both say 'obtaining the year.' The same as above, closely staying, so it is said to be the same as before. In the meaning resolution, the text is especially relaxed. Fearing that it will lead to reckless behavior, it must be according to the urgent. Initially, correctly decide, the second citation of evidence can be known. In the five, the Kathina (robe of merit) is divided into three. First, clarify the time limit. For example, without a robe, it is often allowed for one month. Second, explain the name and meaning, citing treatises to translate the name. The commentary explains the meaning. Third, point out the breadth. Question: The following chapter is already broad. Why is this repeatedly indicated here? Answer: If speaking of receiving benefits. Although after the Pavarana (end of retreat), the benefits obtained are entirely due to the merit of the Vassa. It also highlights the four-month system and the limits of permission for the Vassa. Also, this treatise, after not having a robe, agrees to having a robe. If so, why is receiving the Dharma with a robe not explained here? Answer: The order of proceedings should be after the Pavarana. In explaining the boundary, this chapter comes to

意為破古執以息后疑。非關夏限故曰因明。以迦絺犍度中雲安居竟有四事。應作自恣應解界。應結界。應受功德衣前引母論。亦然古師據比故有妄釋。引古中初出彼計。疏云。有人言本依界故成安居。若解本界便失夏也。以失所依即日雖結亦不成就。故文云。安居竟應解界。未竟而解故知非也。此下難破有四。初斥妄。律下二顯正。初牒律文。為下示意。但文非明顯。致令錯會。故準十誦德衣之文。方決疑壅。廣下指彼。三十五云。夏竟眾多僧坊共結一界受功德衣。已舍是大界。諸比丘皆名受功德衣否答。一切皆得受之。又下三引證。舊記云。指首師律疏本非為夏。乃顯別有所為。文雖不示義應同上。古下四引難。古人云者已為前代古德難破。今引用之。疏中標云有人言是也。前引律云。安居竟應解界應自恣。二文不異故引相併然。律通三日。自恣十四十五未竟皆成。及中後人隨前自恣住待日滿。用此相併明知。解結非破夏矣。文兼等者不竟解結。若云破不竟。自恣亦應破。自恣既不破解結云何破。上句示文同。下句明義合。破則齊破。成則俱成不可偏。故疏又難云。如在攝衣界中護衣緣故須解。亦應失本所依即日明離。然未經宿不說離衣。夏亦同此。何得即破(前云解界即日破夏不待經宿。故有此難)。今解中初二

【現代漢語翻譯】現代漢語譯本意為打破對過去的執著，從而平息後來的疑惑。並非關於夏季的限制，所以說是『因明』（Hetu-vidya，因明學）。根據《迦絺犍度》（Kathina Khandhaka）中所說，安居結束後有四件事要做：應該舉行自恣（Pavarana，僧眾互相檢舉過失的儀式），應該解除界（Sima，結界），應該結界，應該接受功德衣（Kathina-civara，功德衣）。《前引母論》（Pratimoksha Sutra）也是如此。過去的法師根據這些進行比較，因此有錯誤的解釋。引用古籍中最初出現他們的觀點。《疏》中說：『有人說本來是依靠界才能成就安居，如果解除本來的界，就會失去夏季。』因為失去了所依靠的，即使當天結界也不能成就。所以經文說：『安居結束后應該解除界。』未結束就解除，所以知道不是這樣。下面有四個難點需要攻破。首先是斥責妄說，『律』下第二點是顯明正理。首先是照錄律文，『為』下是示意。只是經文不夠明顯，導致錯誤理解。所以根據《十誦律》（Sarvastivada Vinaya）中關於功德衣的經文，才能解決疑惑。『廣』下是指出他們的觀點。第三十五卷說：『夏季結束后，眾多僧坊共同結一個界，接受功德衣，已經捨棄了這個大界。諸位比丘都稱為接受功德衣嗎？』回答：『一切都可以接受。』『又』下第三點是引用證據。舊記說：『指首師律疏的本意不是爲了夏季，而是爲了顯示另外的目的。』經文雖然沒有明示，但意義應該和上面相同。『古』下第四點是引用難題。『古人云』已經為前代的古德所難破，現在引用它。《疏》中標註說『有人言』就是指這個。前面引用的律文說：『安居結束后應該解除界，應該自恣。』兩段經文沒有不同，所以引用在一起。然而，律文貫通三天，自恣在十四、十五日未結束都可以進行，以及中後人隨著前面的自恣住下來等待日期圓滿。用這個並列說明，可以明白解除結界不是破除夏季。經文兼顧『等』，指未結束就解除結界。如果說破除未結束，自恣也應該破除。自恣既然不破除，解除結界怎麼會破除呢？上句表示經文相同，下句說明意義相合。破除就一起破除，成就就一起成就，不可以偏頗。所以《疏》又反駁說：『如果在攝衣界（Civara-sima，護衣界）中，因為保護衣服的緣故需要解除，也應該失去本來的所依靠，當天就應該離開。』然而，未經一夜就不說離開衣服，夏季也和這個相同，怎麼能立即破除呢？（前面說解除界當天就破除夏季，不等待經過一夜，所以有這個反駁）。現在解釋其中的前兩點。

【English Translation】 English version It means to break old attachments in order to quell later doubts. It is not related to the summer restriction, hence it is called 『Hetu-vidya』 (因明). According to the Kathina Khandhaka (迦絺犍度), after the Vassa (安居, Rainy Season Retreat) ends, there are four things to be done: one should perform Pavarana (自恣, the ceremony of mutual admonition among the Sangha), one should dissolve the Sima (界, boundary), one should establish the Sima, and one should receive the Kathina-civara (功德衣, merit robe). The Pratimoksha Sutra (前引母論) is also the same. Past teachers have made erroneous interpretations based on comparisons. Quoting from ancient texts initially reveals their views. The commentary (疏) says: 『Some say that Vassa is originally accomplished by relying on the Sima; if the original Sima is dissolved, the summer is lost.』 Because what is relied upon is lost, even if the Sima is established on that day, it will not be accomplished. Therefore, the text says: 『After the Vassa ends, the Sima should be dissolved.』 Dissolving it before it ends shows that this is not the case. Below are four difficulties to be overcome. First is to rebuke the false statement; the second point under 『Vinaya』 (律) is to clarify the correct principle. First is to transcribe the Vinaya text; 『for』 (為) below is to indicate the meaning. However, the text is not clear enough, leading to misinterpretation. Therefore, according to the text on Kathina-civara in the Sarvastivada Vinaya (十誦律), doubts can be resolved. 『Extensively』 (廣) below refers to their views. Volume 35 says: 『After the summer ends, many monasteries jointly establish a Sima to receive the Kathina-civara, having abandoned this great Sima. Are all the Bhikkhus called recipients of the Kathina-civara?』 The answer is: 『All can receive it.』『Also』 (又) below, the third point is to cite evidence. The old record says: 『The original intention of the commentary on the Vinaya by the teacher Zhi Shou (指首師律疏) was not for the summer, but to show another purpose.』 Although the text does not explicitly state it, the meaning should be the same as above. 『Ancient』 (古) below, the fourth point is to cite a difficult question. 『The ancients said』 has already been difficult for the ancient virtuous ones to break; now it is quoted. The commentary marks it as 『Some say』 (有人言), referring to this. The previously quoted Vinaya text says: 『After the Vassa ends, the Sima should be dissolved, and Pavarana should be performed.』 The two texts are not different, so they are quoted together. However, the Vinaya text covers three days; Pavarana can be performed on the 14th and 15th before it ends, and the middle and later people stay with the previous Pavarana to wait for the date to be completed. Using this parallel explanation, it can be understood that dissolving the Sima does not break the summer. The text also considers 『etc.』 (等), referring to dissolving the Sima before it ends. If it is said that breaking it before it ends, Pavarana should also be broken. Since Pavarana is not broken, how can dissolving the Sima break it? The above sentence indicates that the text is the same; the sentence below explains that the meaning is consistent. If it is broken, it is broken together; if it is accomplished, it is accomplished together; it cannot be biased. Therefore, the commentary also refutes: 『If in the Civara-sima (攝衣界, robe-protecting boundary), it is necessary to dissolve it for the sake of protecting the robe, it should also lose the original reliance and leave on that day.』 However, without spending a night, it is not said to leave the robe; the summer is also the same as this; how can it be broken immediately? (The previous statement said that dissolving the Sima breaks the summer on the same day, without waiting for a night, hence this refutation). Now explain the first two points.

句判定。但下明前後寬狹。初生起。若下示相為二。初明依界。前狹后寬。僧祇避難界縱廣三由旬。問先廣后狹為依何處。答準下自然。亦應依本從狹彌勝。若下二明依藍。疏中。又有師云。自然中安居已結界受日。失本自然亦破夏也。難云。本依自然結夏尚成。今結作法牢強於本。何得云破。以不離界故此不標古。直伸今意初明後狹。若下明後寬。二緣即有難無難也(昔云前註文順古者準此知非)。受日敘意中初敘開。必下明制。妄下顯過。西土施物多依夏數。北地亦然。故多此過。可下生起。標分中初列三法。下分三科。通論上三。故云總分也。初科標云三種者即上三法。開別合衆。或是七日半月一月三位。則合別離眾也。對人中引十誦二問。明所依處及所對人。制行受日不離當界。須從五眾各局為言。比丘通僧別餘眾唯局別。不行月法故。次科易見。三中古執三種次受不得前後。今此反之。須知古師執法故不許差。今師義緣。隨緣即得故不同也。釋疑中即古所計疏云。昔人云。先受七日後便十五。以文云受過七日法故。答中道謂。口言方俗之語。使人易解。三法半倍半月倍七日。一月倍半月。故知文牒倍過之過。相攝中以眾法是強別法為弱強必攝弱。法容隱顯故有此門。初科先敘用竟顯非所論。若七日下正示相

攝。初立義。由下釋所以。律下引文據。次科初正示。比下斥非。上且從古。不顯今意。疏中標有人言。后正解云。今解不無此理。本是一緣不得有長短二法。可如前判(前約異緣故今不取)。今前後別緣各依受日。前法被事。事未是息何得失法。如為患事須服酥油。兩緣未差口法隨在等(舊記云。此科全出古義。今謂。不然安有制撰全出他義。但由撰鈔時猶同彼見。后疏方廢。余同此意)。對緣八門初門通明中他緣分二。初明如法。若下出非法。言妄數者非緣受日法乖夏破。不成歲故引證可解。然但失利。若上中下座則不可亂。內法傳云。凡破夏人但不獲利。豈有昔時受敬今翻禮卑。習以成俗。本無憑據(傳文)。雖非明文于理為允私緣亦二初明是。若為下出非。初明多種惡求。縱下明經營善事。雖為三寶而覓利。販賣亦成非法。指廣如后。即下五中初緣。或是中卷販賣戒。三寶緣中二初引文示。準此下以義決。初明如法故開。大寺者簡非自己。諸處者通目三寶。若自下列示非法。則有四別。初受雇。及下為己。或下為俗。縱下為僧。並下通結四種。第二緣中初定是非。總下多相不出此三。病中兼收遭難。受戒佈施興福設供問疑請法並是生善。懺悔即滅惡。四分下引緣相。四分且出三種。如后具引。十誦八種。興福

【現代漢語翻譯】攝（shè）：總結。首先確立總的綱要，然後從下文解釋原因。律（lǜ）：戒律。下文引用經文作為依據。接下來的一段首先正式闡明。比（bǐ）：比較。下文駁斥錯誤的觀點。上文暫且遵從古義，沒有明顯地表達現在的意思。疏（shū）：註釋。中標記有『有人言』（yǒu rén yán），意為『有人說』。後面正式解釋說：『現在的解釋並非沒有道理，原本是一緣，不應該有長短兩種法則，可以像前面那樣判斷（前面是根據不同的緣由，所以現在不採用）。』現在前後是不同的緣由，各自依據受戒的日期。前面的法則針對的是事情，事情還沒有結束，怎麼能失去法則呢？比如爲了治療疾病需要服用酥油，兩種緣由沒有差別，口中的法則仍然存在等等（舊記說：『這一段完全出自古義。』現在我認為，不是這樣的，怎麼會有著作完全出自他人的意思呢？只是因為撰寫抄錄的時候還和他們持有相同的見解，後來的註釋才廢除了這種說法。其餘的也和這個意思相同）。對緣八門（duì yuán bā mén）：針對緣由的八個方面。第一個方面是總的說明，其中『他緣』（tā yuán）分為兩種。首先說明如法的情況，『若下』（ruò xià）指出非法的情況。『言妄數者』（yán wàng shù zhě）指的是虛假的數字，因為緣由和受戒的日期不符合夏天的規定，破壞了夏季的規定，所以不能算作一年，引用的證據可以理解。然而只是失去了利益。如果上座、中座、下座的順序混亂，那是不可以的。內法傳（nèi fǎ chuán）中說：『凡是破壞夏季規定的人，只是不能獲得利益。』難道會有過去受到尊敬，現在反而禮節卑微的情況嗎？這是習俗造成的，本來就沒有依據（傳文）。雖然不是明確的經文，但從道理上來說是合理的。私緣（sī yuán）也有兩種，首先說明是合理的情況，『若為下』（ruò wèi xià）指出不合理的情況。首先說明多種惡意的追求，『縱下』（zòng xià）說明經營善事。即使是爲了三寶（sān bǎo，佛、法、僧）而謀取利益，販賣也屬於非法。詳細的說明在後面。『即下五中』（jí xià wǔ zhōng）指的是五種緣由中的第一個緣由。或者是在中卷的販賣戒。三寶緣（sān bǎo yuán）中有兩種，首先引用經文說明，『準此下』（zhǔn cǐ xià）用義理來決定。首先說明如法的情況所以開許。『大寺者』（dà sì zhě）是簡別不是自己的寺廟。『諸處者』（zhū chù zhě）是泛指三寶。『若自下列示非法』（ruò zì xià liè shì fēi fǎ）則有四種區別。首先是受雇，『及下』（jí xià）是爲了自己，『或下』（huò xià）是爲了世俗，『縱下』（zòng xià）是爲了僧眾，『並下』（bìng xià）總結這四種情況。第二個緣由中，首先確定是非，『總下』（zǒng xià）多種情況都離不開這三種。生病的情況兼收了遭遇災難的情況。受戒、佈施、興建福利、設定供養、詢問疑問、請教佛法都是產生善業。懺悔就是消除惡業。『四分下引緣相』（sì fēn xià yǐn yuán xiàng），《四分律》（sì fēn lǜ）中且列出了三種，詳細的引用在後面。《十誦律》（shí sòng lǜ）中有八種，興建福利。

【English Translation】 Summary: Initially establish the meaning, then explain the reasons from below. 'Lǜ' (律, Vinaya): The following quotes scriptures as the basis. The next section first formally clarifies. 'Bǐ' (比, comparison): The following refutes incorrect views. The above temporarily follows the ancient meaning, without clearly expressing the current meaning. The commentary marks 'yǒu rén yán' (有人言, 'someone says'). The later formal explanation says: 'The current explanation is not without reason; originally, it is one condition, and there should not be two kinds of rules, long and short, which can be judged as before (the previous was based on different conditions, so it is not adopted now).' Now, the front and back are different conditions, each based on the date of ordination. The previous rule was aimed at the matter; the matter has not ended, so how can the rule be lost? For example, to treat illness, one needs to take ghee; the two conditions are no different, and the rule in the mouth still exists, etc. (The old record says: 'This section is entirely from ancient meaning.' Now I think, it is not like that; how can there be a work entirely from other people's meaning? It is just that when writing and copying, they still held the same views, and later commentaries abolished this statement. The rest are the same meaning). The eight aspects of 'duì yuán' (對緣, facing conditions): The first aspect is a general explanation, in which 'tā yuán' (他緣, other conditions) is divided into two types. First, explain the lawful situation; 'ruò xià' (若下, 'if below') points out the unlawful situation. 'Yán wàng shù zhě' (言妄數者, 'those who speak false numbers') refers to false numbers, because the reason and the date of ordination do not comply with the summer regulations, destroying the summer regulations, so it cannot be counted as a year; the cited evidence can be understood. However, only the benefits are lost. If the order of the senior, middle, and junior seats is chaotic, that is not allowed. 'Nèi fǎ chuán' (內法傳, Transmission of Inner Dharma) says: 'Those who violate the summer regulations only fail to obtain benefits.' Could there be a situation where they were respected in the past but are now humble in etiquette? This is caused by customs and has no basis (transmission). Although it is not a clear scripture, it is reasonable in principle. 'Sī yuán' (私緣, private conditions) also has two types; first, explain the reasonable situation; 'ruò wèi xià' (若為下, 'if for below') points out the unreasonable situation. First, explain various malicious pursuits; 'zòng xià' (縱下, 'even below') explains managing good deeds. Even if it is for the 'sān bǎo' (三寶, Three Jewels: Buddha, Dharma, Sangha) to seek profit, selling is also illegal. Detailed explanations are in the back. 'Jí xià wǔ zhōng' (即下五中, 'immediately below the five') refers to the first of the five reasons. Or it is the selling precept in the middle volume. There are two types of 'sān bǎo yuán' (三寶緣, Three Jewels conditions); first, quote the scriptures to explain; 'zhǔn cǐ xià' (準此下, 'according to this below') uses reason to decide. First, explain the lawful situation, so it is allowed. 'Dà sì zhě' (大寺者, 'large temple') distinguishes that it is not one's own temple. 'Zhū chù zhě' (諸處者, 'various places') generally refers to the Three Jewels. 'Ruò zì xià liè shì fēi fǎ' (若自下列示非法, 'if from below, list the illegal') then there are four distinctions. First is being hired, 'jí xià' (及下, 'and below') is for oneself, 'huò xià' (或下, 'or below') is for the secular, 'zòng xià' (縱下, 'even below') is for the Sangha, 'bìng xià' (並下, 'and below') summarizes these four situations. In the second reason, first determine right and wrong; 'zǒng xià' (總下, 'generally below') various situations cannot be separated from these three. The situation of illness also includes the situation of encountering disasters. Receiving precepts, giving alms, building welfare, setting up offerings, asking questions, and requesting Dharma are all generating good karma. Repentance is eliminating bad karma. 'Sì fēn xià yǐn yuán xiàng' (四分下引緣相, 'the Four Divisions below cite the appearance of conditions'), the 'Sì fēn lǜ' (四分律, Dharmaguptaka Vinaya) lists three, and detailed citations are in the back. The 'Shí sòng lǜ' (十誦律, Sarvastivada Vinaya) has eight types, building welfare.

者造井橋樑。博施濟眾之類。若遣下即能請有別。四分遣信聽往。下云十誦寬於四分。即此文也。若中下明所請量時。三中初引律。餘下義定。父母恩重大臣勢力。故雖不信亦聽受往。餘人反比故簡有信。生福是事信樂即心。有力生信謂已有道行力能回邪。前雖無信義當拯救。故開往也(舊解。彼人有力者非)。四中初如法又二。謂受法及直去也。今下二斥妄行。初出非。雖為衣藥而吝己外求故云妾也。準下例斷。初斷乞衣過。知足戒三十中第七戒。實因奪失現闕三衣不許全受。故舉為況。今則下顯過。舍制謂闕法服。取聽謂積長財。必下明通許。乞衣即第六戒。次斷求藥。自乏處遠須此兩緣方入開例。五中初引文。因我斗者能生諍也。須我和者能滅諍也。然下義評別顯往和令依受日。初句是縱。約下即奪。謂前緣無準可依。直去事必有期何妨受往。律雖令去不云受日不得。故云無正斷也。結斥中初引別文通證如法。律文初嚮明制。除下示開。衣缽等者釋上余因緣也。今下遮妄。初斥求乞。上明事虛違法。縱下示事實亦非。乞衣戒中若遭奪失直令乞衣。若乞五穀皆結吉羅。故云律結正也。如釋相所明。或下次斥邀請。如今弔喪賀吉問疾詢安。書疏往來意令召命之類是也。律下證非。同十誦者如上八緣。上來五緣總括律

文。諸緣皆足。但前後不次。今為隨次引之。一者律因波斯匿王邊國反叛。王領軍往討。王所供養佛僧衣被飲食所須之物。不信樂大臣便奪。諸比丘欲往白王。路遠佛開受日(佛僧事也)。一有比丘誦六十種經。為求同誦人故開受(法事)。三匿王往討邊國。不信大臣欲鑿祇桓通渠。比丘欲往白王亦聽(僧事已上初科三寶緣)。四有檀越請比丘欲佈施。比丘自念。彼處遠不得即日還。佛未聽有如是因緣得去。諸比丘白佛。佛言。聽受七日去(下諸緣並同此不更煩引)。不應專為飲食除余因緣(如上釋)。五他處比乖請懺殘。六比丘尼請懺殘。七式叉請懺悔。更受戒(重受六法)。若受大戒。八沙彌請受戒。沙彌尼請欲受六法(六法尼中受應是請僧指教耳。已上即第二緣)。九不信樂大臣欲相見。若有益無益聽去(二重)。十有信樂大臣欲相見。若病若憂惱事若為利益(三重)。十一不信樂父母欲相見。若不信令信。若惡戒令持戒。若慳教令施。若無智教令智(四重)。十二信樂父母請欲相見。若病若憂惱事。若有利益(上是父母共請下是各請)。十三有母請相見。十四父請相見。兄弟(共請各請有二)姊妹(共請各請亦三)及諸親里知識亦如是(已上即第三緣通前共二十一種。半月一月並同)。又云。若為衣缽坐具針

【現代漢語翻譯】現代漢語譯本：經文。各種因緣都已具備，只是前後順序顛倒。現在爲了按照順序引導，列舉如下：一、律因：波斯匿王（Prasenajit，古代憍薩羅國國王，是佛陀的信徒）邊境國家反叛，國王率領軍隊前去征討。國王所供養佛、僧的衣服、飲食等所需之物，被不信奉佛法的大臣奪走。眾比丘想要去稟告國王，但路途遙遠，佛陀開許接受日用所需（這是關於佛僧的事情）。二、有一位比丘誦讀六十種經，爲了尋求一同誦讀的人，所以開許接受（這是關於佛法的事情）。三、波斯匿王前去征討邊境國家，不信奉佛法的大臣想要鑿通祇桓精舍（Jetavana Vihara，佛陀時期舍衛城著名的精舍）的渠道。比丘想要去稟告國王，也允許（以上是第一科，關於三寶的因緣）。四、有施主邀請比丘想要佈施。比丘自己想到，那個地方遙遠，不能當天返回。佛陀未曾允許有這樣的因緣可以前往。眾比丘稟告佛陀。佛陀說：『允許接受七日前往』（以下各種因緣都與此相同，不再一一煩瑣地引用）。不應該只爲了飲食，排除其餘的因緣（如上文解釋）。五、其他地方的比丘違犯戒律，請求懺悔殘罪。六、比丘尼請求懺悔殘罪。七、式叉摩那（Śikṣamāṇā，沙彌尼和比丘尼之間的過渡階段）請求懺悔，重新受戒（重新受六法）。如果受大戒。八、沙彌（Śrāmaṇera，佛教出家男子）請求受戒。沙彌尼（Śrāmaṇerī，佛教出家女子）想要受六法（六法尼中受，應該是請求僧眾指導。以上是第二種因緣）。九、不信奉佛法的大臣想要相見。如果（相見）有益處或沒有益處，都允許去（二重）。十、有信奉佛法的大臣想要相見。如果（對方）有疾病、憂愁煩惱的事情，或者爲了（你的）利益（三重）。十一、不信奉佛法的父母想要相見。如果（能使）不信奉佛法的（父母）信奉佛法，如果（父母）持惡戒，（勸他們）持戒，如果（父母）慳吝，教導他們佈施，如果（父母）沒有智慧，教導他們獲得智慧（四重）。十二、信奉佛法的父母請求想要相見。如果（對方）有疾病、憂愁煩惱的事情，或者（相見）有利益（上面是父母共同請求，下面是各自請求）。十三、有母親請求相見。十四、父親請求相見。兄弟（共同請求和各自請求有兩種情況），姐妹（共同請求和各自請求也有三種情況），以及各種親戚朋友也是如此（以上是第三種因緣，連同前面的共有二十一種。半個月、一個月的情況也相同）。又說：如果爲了衣服、缽、坐具、針……

【English Translation】 English version: Text. All conditions are complete, but the order is reversed. Now, to guide in order, they are listed as follows: 1. Vinaya Cause: King Prasenajit (King of Kosala in ancient times, a follower of the Buddha) had a rebellion in his border country. The king led his army to conquer it. The clothes, food, and other necessities offered by the king to the Buddha and Sangha were seized by ministers who did not believe in Buddhism. The Bhikshus (monks) wanted to report to the king, but the road was far away, so the Buddha allowed them to receive daily necessities (this is about the affairs of the Buddha and Sangha). 2. There was a Bhikshu who recited sixty kinds of Sutras. In order to find someone to recite with him, he was allowed to receive (this is about the affairs of the Dharma). 3. King Prasenajit went to conquer the border country. The ministers who did not believe in Buddhism wanted to dig through the channels of Jetavana Vihara (a famous monastery in Shravasti during the Buddha's time). The Bhikshus wanted to report to the king, and it was also allowed (the above is the first category, the cause of the Three Jewels). 4. There was a donor who invited the Bhikshus to make offerings. The Bhikshus thought to themselves that the place was far away and they could not return on the same day. The Buddha had not allowed such a cause to go. The Bhikshus reported to the Buddha. The Buddha said, 'Allow them to receive seven days to go' (the following causes are the same as this, and will not be quoted one by one). One should not only exclude other causes for food and drink (as explained above). 5. Bhikshus in other places violated the precepts and requested to repent of their remaining sins. 6. Bhikshunis (nuns) requested to repent of their remaining sins. 7. Śikṣamāṇās (a transitional stage between Śrāmaṇerīs and Bhikshunis) requested to repent and receive the precepts again (re-receiving the six dharmas). If receiving the great precepts. 8. Śrāmaṇeras (Buddhist novice monks) requested to receive the precepts. Śrāmaṇerīs (Buddhist novice nuns) wanted to receive the six dharmas (receiving among the six dharma nuns should be requesting guidance from the Sangha. The above is the second cause). 9. Ministers who do not believe in Buddhism want to meet. If (meeting) is beneficial or not, it is allowed to go (twofold). 10. Ministers who believe in Buddhism want to meet. If (the other party) has illness, sorrow, or troubles, or for (your) benefit (threefold). 11. Parents who do not believe in Buddhism want to meet. If (they can be made to) believe in Buddhism, if (parents) hold evil precepts, (persuade them) to hold precepts, if (parents) are stingy, teach them to give, if (parents) have no wisdom, teach them to gain wisdom (fourfold). 12. Parents who believe in Buddhism request to meet. If (the other party) has illness, sorrow, or troubles, or (meeting) is beneficial (the above is a joint request from parents, and the following is a separate request). 13. A mother requests to meet. 14. A father requests to meet. Brothers (there are two situations for joint requests and separate requests), sisters (there are also three situations for joint requests and separate requests), and various relatives and friends are also the same (the above is the third cause, together with the previous ones, there are twenty-one kinds. The situation for half a month and a month is the same). It is also said: If for clothes, bowls, sitting mats, needles...

筒乃至藥草至七日應還(此即前檀越請緣。今約不請自求為第四耳)。時有比丘在住處。見有比丘欲破僧。念言。莫為我故破僧耶。白佛聽去。二見尼亦爾(尼來僧中助破)。三聞比丘。四聞尼亦爾。五有比丘于住處安居。聞彼比丘欲破僧自念。我若往呵諫。必用我言止不破僧。又念。若自往或不用我語。我有親厚能止彼諍事。我當語彼令止破僧事。佛聽以此事去。六聞尼亦爾(已上共六緣律令直去。鈔約可期令受自。故列為第五)。又上五中第四為自。二三為他。初后通自他。離合中三初立義。一日已去是七日緣。八日已上即半月緣。十六日去即一月緣。七日合者疏云。若俱三日或復三減可同七日彼此兼用。如一是八日一是二三日。可合受半月。疏云。或張王各是七日不可合用羯磨半月。以事是別人所行止得前後受七日。一是十六日一是二五乃至十日得合受一月。如下二引例銜含也。應下三出詞句。通僧別二法用之。懸受者謂。前事如法期限已定。但時未至預先得受過日方用。初示如法。所為緣現顯非濫托。必下遮濫。初敘非由下出意。事非的實聖教之所不被。故云不相授也。疏列四過。一不可倚傍。二本無實緣。三不知期限(對此限濫)。四妄受僥倖(對輒乞法)。互用正明中初科準疏。古師不分本異兩緣例得互

【現代漢語翻譯】現代漢語譯本筒乃至藥草，至七日應還（此即前檀越（dānyuè，施主）請緣。今約不請自求為第四耳）。當時有比丘（bǐqiū，男性出家人）在住處，見有比丘欲破僧（pò sēng，破壞僧團），心想：『莫非是因為我的緣故才要破壞僧團嗎？』於是稟告佛陀，請求離開。二見尼（nī，女性出家人）也是如此（尼來到僧團中幫助破壞）。三聞比丘，四聞尼也是如此。五有比丘在住處安居，聽到那位比丘想要破壞僧團，心想：『我如果前去呵斥勸諫，必定能用我的話阻止他，使他不破壞僧團。』又想：『如果我親自去，或許他不會聽我的話。我有關親厚的朋友能夠阻止這場爭端，我應當告訴他們，讓他們阻止破壞僧團的事情。』佛陀允許因為這件事離開。六聞尼也是如此（以上共六種因緣，按照戒律可以直接離開。鈔略說可以期望他自己停止，所以列為第五）。以上五種情況中，第四種是爲了自己，第二、三種是爲了他人，第一種和最後一種則通用於自己和他人。在離開和不離開的選擇中，前三種情況確立了義理。一日已去是七日緣，八日以上就是半月緣，十六日去就是一個月的緣。七日合者，疏中說：『如果都是三天，或者有三天減少，可以同七日彼此兼用。』如一個是八日，一個是二三天，可以合併接受半月。疏中說：『或者張三、王五各自是七日，不可合併使用羯磨（jiémó，僧團會議）半月。』因為事情是別人所做，只能前後接受七日。一個是十六日，一個是二五乃至十日，可以合併接受一月。如下文二引例銜含也。應下文三出詞句，通僧別二法用之。懸受者，是指：前事如法，期限已定，但時間未到，預先得到接受，過日才能使用。初示如法，所為緣現顯非濫托。必下遮濫。初敘非由下出意。事非的實，聖教之所不被，故云不相授也。疏列四過：一不可倚傍，二本無實緣，三不知期限（對此限濫），四妄受僥倖（對輒乞法）。互用正明中，初科準疏。古師不分本異兩緣例得互

【English Translation】 English version Belongings, even herbs, should be returned within seven days (this refers to the previous request from a dānyuè (patron). Now, it concerns seeking without being asked, which is the fourth case). At that time, there was a bǐqiū (monk) in the dwelling who saw another bǐqiū intending to break the saṃgha (community). He thought, 'Is he breaking the saṃgha because of me?' He reported to the Buddha and requested to leave. The second case is seeing a nī (nun) doing the same (the nī comes to the saṃgha to help break it). The third case is hearing a bǐqiū, and the fourth is hearing a nī. The fifth case is a bǐqiū staying in a dwelling for the rainy season retreat who hears that bǐqiū intending to break the saṃgha. He thinks, 'If I go and rebuke him, he will surely stop breaking the saṃgha because of my words.' He also thinks, 'If I go myself, perhaps he won't listen to me. I have close friends who can stop this dispute. I should tell them to stop the breaking of the saṃgha.' The Buddha allows him to leave because of this matter. The sixth case is hearing a nī doing the same (the above six causes allow one to leave directly according to the precepts. The summary says one can hope he will stop himself, so it is listed as the fifth). Among the above five cases, the fourth is for oneself, the second and third are for others, and the first and last apply to both oneself and others. In the choice of leaving or not leaving, the first three cases establish the meaning. Leaving after one day is a seven-day cause, after eight days is a half-month cause, and after sixteen days is a one-month cause. For combining seven days, the commentary says, 'If both are three days, or if there is a reduction of three days, they can be used together as seven days.' For example, if one is eight days and the other is two or three days, they can be combined to receive half a month. The commentary says, 'Or if Zhang and Wang each have seven days, they cannot be combined to use the karma (saṃgha meeting) for half a month.' Because the matter is done by others, one can only receive seven days before and after. If one is sixteen days and the other is two, five, or even ten days, they can be combined to receive one month. The following two examples illustrate this. The following three explain the phrases, using both general and specific methods for the saṃgha. 'Suspended acceptance' refers to: the previous matter is in accordance with the Dharma, the deadline is set, but the time has not arrived, so one receives it in advance, and it can only be used after the day has passed. The first shows that it is in accordance with the Dharma, and the reason for doing so is clear and not a false pretense. The following 'must' prevents abuse. The first narrates that it is not due to the following intention. The matter is not factual, and it is not accepted by the holy teachings, so it is said that it is not given. The commentary lists four faults: 1. It cannot be relied upon, 2. There is no real cause, 3. The deadline is unknown (abusing this limit), 4. Recklessly receiving with luck (begging for the Dharma at will). In the mutual use of correct understanding, the first section follows the commentary. Ancient teachers did not distinguish between original and different causes, and they could be used mutually.

用。今意不爾。如文所明。前明異緣不合。必下明本緣開得。十誦因比丘受日到聚落中。七夜未盡作事未竟來還。白佛因聽余殘夜。白雲。我受七夜二夜已過余有。若干夜往彼出界(今若依用宜準此白。唯改夜為日)即知。本是一緣故云非謂異事也。次科望三寶則通。對餘三寶為塞。如本作釋迦後作別像。雖同佛事非本所期。法僧例此。在文可見。后一家中初明塞。若下顯通。如但受彼請。不定別緣通標諸事。隨為作之。故云準心等也。釋妨中恐疑異界不開。故有初問。或謂僧次非的請。故有次問。或疑舍請非我緣。故有後問。二請者即僧次別請。后云僧次應得者。以施家心漫故元即本也。重受中昔解者疏云。有人言。安居立行修道為宗。緣急開三。以濟時要何得重受。無此理也。故十誦中為破僧。聽受一七夜。不得二七夜。乃至三十九夜已破安居去。此明文矣(下指和僧文即此是也。彼但有七夜三十九夜二法。不同四分)。開三法者不許重也。差不成者不許前後亂也。彼謂。必須先受七日次受半月。縱七日緣亦請半月。一月亦爾。三法用足。或有急緣破安居去。更不開也。比由不曉受日從緣作法據實。故有此判。今解中初科初句判定。次二句指廣。疏引古難云。修道務急何得制住。必有緣來隨意開得。又今難云。如

【現代漢語翻譯】現代漢語譯本用。現在的意思不是這樣。就像文字所表明的那樣。前面說明不同的因緣不相合，必定在下面說明根本的因緣才能開許。如《十誦律》中，因為比丘接受日限到聚落中，七夜未滿，事情未完成就回來。稟告佛陀，因為聽許剩餘的夜晚。稟告說：『我接受七夜，已經過了二夜，剩餘若干夜。』前往彼處出界（現在如果依用，應該按照這個稟告，只是把『夜』改為『日』）。就知道，本來是一個因緣，所以說不是指不同的事情。下一個科判，望向三寶則通達，針對其餘三寶則閉塞。如果原本做的是釋迦牟尼佛，後來做其他的佛像，即使同樣是佛事，也不是原本所期望的。法和僧也依此類推，在文字中可以見到。後面一家中，首先說明閉塞，然後在下面顯示通達。如果只是接受他們的邀請，不限定其他的因緣，通達地標明各種事情，隨著情況為他們做。所以說『根據心意』等等。解釋妨難中，恐怕懷疑不同的界限不能開許，所以有最初的提問。或者認為僧眾輪流不是特定的邀請，所以有第二次提問。或者懷疑捨棄邀請不是我的因緣，所以有後面的提問。兩次邀請指的是僧眾輪流和個別邀請。後面說『僧眾輪流應該得到』，因為施主的心意是普遍的，所以原本就是根本。重新接受中，以前的解釋者在疏文中說：『有人說，安居是爲了修行，修道是根本，因緣緊急可以開許三天，用來救濟當時的需要，怎麼可以重新接受呢？』沒有這個道理。所以《十誦律》中，爲了破壞僧眾，聽許接受一個七夜，不允許接受兩個七夜，乃至三十九夜，已經破壞安居離開了。』這很明顯（下面指和僧眾的文，就是這個意思。那裡只有七夜和三十九夜兩種情況，不同於《四分律》）。開許三天的方法是不允許重複的。差事不成是因為不允許前後顛倒。他們認為，必須先接受七日，然後接受半個月，即使七日的因緣也邀請半個月，一個月也是這樣。三種方法用完，或者有緊急的因緣破壞安居離開，也不再開許了。』這是因為不明白接受日限是根據因緣來做法，根據事實。所以有這樣的判斷。現在的解釋中，第一個科判的第一句話是判定。後面的兩句話是指出廣泛。疏文引用古人的疑問說：『修行事務緊急，怎麼可以限制居住？必定是有因緣來，可以隨意開許。』現在又疑問說：『如』

【English Translation】 English version Used. The current meaning is not like that. As the text clearly states. The previous explanation of different causes and conditions not aligning, necessarily the fundamental causes and conditions must be explained below in order to be permitted. As in the Ten Recitations Vinaya (Shi Song Lu), because a Bhikshu accepted a time limit to go into a village, and before the seven nights were complete, the matter was not finished and he returned. He reported to the Buddha, because he was listening to the remaining nights. He reported saying: 'I accepted seven nights, two nights have already passed, and there are several nights remaining.' He went there and left the boundary (now if using this, one should report accordingly, only changing 'nights' to 'days'). Then one knows that originally it was one cause and condition, therefore it is said that it does not refer to different matters. The next section, looking towards the Three Jewels (San Bao) is universally accessible, while towards the remaining Three Jewels it is blocked. If originally it was Shakyamuni Buddha (Shi Jia Mou Ni Fo), and later another Buddha image is made, even if it is the same Buddha activity, it is not what was originally expected. The Dharma and Sangha are similar to this, as can be seen in the text. In the later family, first it explains blocking, then below it reveals universal access. If only accepting their invitation, not limiting other causes and conditions, universally marking all matters, doing it according to the situation. Therefore it says 'according to the mind' and so on. In explaining obstacles, fearing doubt that different boundaries cannot be permitted, therefore there is the initial question. Or thinking that the Sangha's rotation is not a specific invitation, therefore there is the second question. Or doubting that abandoning the invitation is not my cause and condition, therefore there is the later question. The two invitations refer to the Sangha's rotation and individual invitations. Later it says 'the Sangha's rotation should be obtained', because the donor's mind is universal, so originally it is fundamental. In re-accepting, former interpreters in the commentary say: 'Some people say that the summer retreat (An Ju) is for cultivation, and cultivation is fundamental, and if the causes and conditions are urgent, three days can be permitted to alleviate the needs of the time, how can one re-accept?' There is no such reason. Therefore in the Ten Recitations Vinaya, in order to break the Sangha, listening to accepting one seven nights is permitted, but accepting two seven nights is not permitted, and even thirty-nine nights, having already broken the summer retreat and left.' This is very clear (below referring to the text of the Sangha, which is this meaning. There are only two situations there, seven nights and thirty-nine nights, which is different from the Four-Part Vinaya (Si Fen Lu)). The method of permitting three days is not allowed to be repeated. The assignment not being completed is because it is not allowed to be reversed. They think that one must first accept seven days, then accept half a month, even if the cause and condition of seven days also invites half a month, and the same for one month. When the three methods are used up, or there is an urgent cause and condition to break the summer retreat and leave, it is no longer permitted.' This is because they do not understand that accepting the time limit is based on the causes and conditions to practice the Dharma, based on the facts. Therefore there is this judgment. In the current explanation, the first sentence of the first section is a judgment. The following two sentences point out the broadness. The commentary quotes the ancients' question saying: 'The affairs of cultivation are urgent, how can one limit residence? There must be a cause and condition coming, which can be permitted at will.' Now again questioning, saying: 'Like'

前檀越召受七日。已後有三寶。要須經營何得不開。明知亦得。但下正立。又三初申理。由受日法本為緣開。緣求法應。何有限三不前後也。故知。昔人全迷教意。故下二指證。二十餘者如前所引。且下舉況文亦如上。引證中五分一切之言豈局一番耶。十誦中初破執不聽二七之文。初引文。列多緣者如上興福等八種。自為如衣藥等。為他如受懺等。謂下釋通。古師執此以為明據故須決破。雙牒者別緣加二七夜。是非法故。疏云。彼受日法但有二位。對首七夜何得重加。故不得二七夜。不妨前後去者亦得。若下破執和僧文。如上已引。初縱彼計。故云似耳。由似是故致令誤解。然下是奪。不請文者彼不遣使。亦開受往同上五分。四分一一遣信別請即是急也。此中且約寬急相併以彰不局。疏釋云。和僧用二法已破安居。去者受法依限。前二有期故開隨受。既用法盡和滅難期。知用何法往彼和也。理須破夏是所開故。重下斥彼所據令須依理。五百問中文理甚明。疏云。此卑摩羅叉口決。其人翻十誦者既有此通。義無疑矣(十誦本什師翻。后卑摩重翻故)。了論得受者謂得開重也。疏解中業疏引云。雖請七日事竟不還破安居得小罪。若事未了極得六夜。第七日還至八日。更請七日(今云事了者疑脫未字)。若后仍不了更請七日

等。此下指人為證。真諦即西印土優禪國人。梁陳二朝至此廣有翻經。寧下責其局執。一隅者無通變也。壅塞也。佛化本通固執乃塞。親聞中大唐之世玄奘西歸。那提同至。敕詔祖師同預翻譯。因得備聞中國之法。足為明據。故引示之。下文指廣。如上略引。余更如彼。長短中三位極限為長。一日八日十六日為短。中間長短可知。文中唯明七日短緣。長易知故半月一月例準同之。律下引文示。立下申所以。若下釋疑。但約緣長不必路遠。僧尼中初文僧法可知。尼中不同。故須簡別。四分僧祇明文可了。不云多者不明餘二也。次科初出濫行。四分下判非法。三中文敘二義。別緣者簡非眾。故必有長緣事須前往。或容返界重受七日。或比難緣義通直去。事訖中疏引古計云。事訖不來夏亦不失。以法在故今師不同。如文所示。初示所以。施猶用也。問事訖即謝返界。路遙中途經宿。無法隨身應須失夏。答法托緣生。緣謝法失。本期還來。未及本處。事猶未息故非失夏。問事訖法亡或緣未竟。期限已滿約何明失。答四分十誦日夜兩別如后自明。明瞭下引證。十誦不許者前云。中路聞死反戒八難起不應去等。僧祇同者前雲中前和了中后即還等是也。正加中心念中初文字是對首。以無所對故開心念。初明開緣。獨住等者等取蘭若遠

行(謂寄道中安居)。長病饑時依親里。五緣並約無侶。有即不開。故下猶須相待。若界下示非法。即成別眾。人非所收。若待下明如法。次科初指上開。若下正示告法。十下遮濫。有執此文謂通互對等故。然此且據七日為言。羯磨月法不通餘四。前文但簡尼眾。準理沙彌亦然。指沙彌中下亦不出。還指同僧。對首中受法分五。初求他審諦。二述己情懷。三標期無濫(簡眾法故)。四牒事非虛。五期還奉制。簡辨中初科云準羯磨白者。即第三句緣本詞也。不無加減。對之可見。次科正明中初立理。不下簡異。世凡論病。七日則轉。藥不加病故限七日。次科疑者云。病轉可爾。不轉過日法應隨在。住猶存也。答如論者即多成了論。如四藥引。問答中並由昔世妄行。故特辨示。答中初句義定。此唯約第七夜為言。非謂不兼前六夜也。以下釋所以。文明七日。餘二準同。又下止非。又二初正斥妄改。亦下因斥濫用。曇諦羯磨后隨出事訖法。有昧教者輒用故。問兩宗失受同異云何。答失法則異。破夏乃同。四分受日日沒即失。十誦受夜夜盡方謝。及論破夏並約八日明相為言。疏云。第七夜分明相未出自屬前夜。明相若出即屬八日。制七日夜須及界中。又云。十誦亦及七夜返。還同四分有何異耶。問諸律立法差別何相。答五分三

【現代漢語翻譯】現代漢語譯本行（謂寄道中安居）：指在旅途中或寄居他處進行安居（Vassa，雨季閉關）。長病饑時依親里：長期生病或飢餓時，依靠親戚或鄰里。五緣並約無侶：具備五種因緣（戒臘、年齡、知見、種姓、財富）且沒有同伴。有即不開：如果具備以上條件，則不開許（進行羯磨，僧團事務）。故下猶須相待：因此，下面（的人）仍然需要等待。若界下示非法，即成別眾：如果在結界範圍內顯示非法行為，就構成了別眾（Sanghabheda，僧團分裂）。人非所收：這些人不被僧團接納。若待下明如法：如果等待下面（的人）如法行事。次科初指上開：下一科首先指向上面的開許。若下正示告法：下面正式指示宣告法事。十下遮濫：第十（句）是爲了防止濫用。有執此文謂通互對等故：有人執著這段文字，認為可以通用、互相對應等等。然此且據七日為言：然而，這只是根據七天來說。羯磨月法不通餘四：羯磨（Kamma，業）和月法（Upavasatha，布薩）不適用于其餘四種情況。前文但簡尼眾：前面的文字只是簡略地提到了比丘尼眾（Bhikkhuni Sangha）。準理沙彌亦然：按照道理，沙彌（Sramanera，沙彌）也一樣。指沙彌中下亦不出：指沙彌中的下等也不例外。還指同僧：仍然是指同一個僧團。對首中受法分五：在對首（面對面）受法中，分為五個部分。初求他審諦：首先請求他人審察諦聽。二述己情懷：第二陳述自己的心情。三標期無濫（簡眾法故）：第三標明期限，沒有濫用（因為是簡略的僧團法事）。四牒事非虛：第四陳述事情並非虛假。五期還奉制：第五期望能夠遵守戒律。簡辨中初科云準羯磨白者：在簡略辨別中，第一科說按照羯磨白（Natti，宣告）的程式。即第三句緣本詞也：就是第三句的緣本詞。不無加減：並非沒有增加或減少。對之可見：對比就可以看出來。次科正明中初立理：下一科正式說明中，首先確立道理。不下簡異：下面簡略地說明不同之處。世凡論病，七日則轉：世俗凡人論及疾病，七天就會轉變。藥不加病故限七日：藥物沒有加重病情，所以限定七天。次科疑者云：下一科，有人懷疑說。病轉可爾，不轉過日法應隨在：疾病好轉還可以，如果不好轉，超過期限，法應該隨之存在。住猶存也：（法）仍然存在。答如論者即多成了論：回答說，如果像你這樣論述，就多半成了爭論。如四藥引：就像四種藥物的藥引。問答中並由昔世妄行：問答中都是由於過去世的錯誤行為。故特辨示：所以特別辨別指示。答中初句義定：回答中第一句確定了意義。此唯約第七夜為言：這只是根據第七夜來說。非謂不兼前六夜也：並非說不包括前面的六個夜晚。以下釋所以：下面解釋原因。文明七日，餘二準同：文字上說明了七天，其餘兩種情況也參照相同。又下止非：下面禁止錯誤。又二初正斥妄改：第二（句）首先正式斥責妄自更改。亦下因斥濫用：也因此斥責濫用。曇諦羯磨后隨出事訖法：曇諦（Dharmasatya）的羯磨後面，隨意出現事情結束的法。有昧教者輒用故：因為有不明白教義的人隨意使用。問兩宗失受同異云何：問：兩宗（指不同的律宗）失去受戒的相同和不同之處是什麼？答失法則異，破夏乃同：答：失去戒律的法則不同，破夏（Varshika，雨季安居結束）則相同。四分受日日沒即失：《四分律》認為，受戒后，每天日落就失去（戒體）。十誦受夜夜盡方謝：《十誦律》認為，受戒后，每夜結束才失去（戒體）。及論破夏並約八日明相為言：以及討論破夏，都是根據第八天的明相（黎明）來說。疏云：第七夜分明相未出自屬前夜：疏鈔說：第七夜的黎明之相沒有出現，仍然屬於前一夜。明相若出即屬八日：黎明之相如果出現，就屬於第八天。制七日夜須及界中：規定七日夜必須在結界範圍內。又云：十誦亦及七夜返，還同四分有何異耶：又說：《十誦律》也包括七個夜晚，返回來和《四分律》相同，有什麼不同呢？問諸律立法差別相：問：各部律典在立法上的差別是什麼？答五分三：答：《五分律》和《三分律》...

【English Translation】 English version Line (referring to spending Vassa while traveling): Refers to spending the Vassa (rainy season retreat) while traveling or residing temporarily in a place. Relying on relatives when chronically ill or hungry: Relying on relatives or neighbors when suffering from chronic illness or hunger. Five conditions met, without a companion: Possessing the five conditions (seniority in ordination, age, knowledge, lineage, wealth) and without a companion. Not permitted if present: If the above conditions are met, then it is not permitted (to conduct Kamma, Sangha affairs). Therefore, those below must wait: Therefore, those below (in rank or status) still need to wait. If illegal acts are shown within the boundary, it constitutes a separate assembly: If illegal acts are displayed within the boundary, it constitutes Sanghabheda (division of the Sangha). People not accepted: These people are not accepted by the Sangha. If waiting for those below to act lawfully: If waiting for those below to act lawfully. The next section initially points to the above permission: The next section initially points to the permission mentioned above. Below, it directly instructs to announce the Dharma: Below, it formally instructs to announce the Dharma affairs. The tenth below prevents abuse: The tenth (sentence) is to prevent abuse. Some cling to this text, claiming it is universally applicable and mutually corresponding: Some cling to this text, claiming it can be universally applied and mutually corresponded. However, this only speaks in terms of seven days: However, this only speaks in terms of seven days. Kamma and Uposatha are not applicable to the other four: Kamma (action) and Uposatha (observance day) are not applicable to the remaining four situations. The previous text only briefly mentions the Bhikkhuni Sangha: The previous text only briefly mentions the Bhikkhuni Sangha (community of nuns). According to reason, the Sramanera is also the same: According to reason, the Sramanera (novice monk) is also the same. Referring to the lower ranks among Sramaneras is also not excluded: Referring to the lower ranks among Sramaneras is also not excluded. Still refers to the same Sangha: Still refers to the same Sangha (community of monks). Receiving the Dharma face-to-face is divided into five parts: Receiving the Dharma face-to-face is divided into five parts. First, request others to examine and listen attentively: First, request others to examine and listen attentively. Second, express one's feelings: Second, express one's feelings. Third, specify the time limit without abuse (because it is a simplified Sangha affair): Third, specify the time limit without abuse (because it is a simplified Sangha affair). Fourth, state that the matter is not false: Fourth, state that the matter is not false. Fifth, hope to abide by the precepts: Fifth, hope to abide by the precepts. In the brief distinction, the first section says to follow the Kamma announcement procedure: In the brief distinction, the first section says to follow the Kamma (action) announcement procedure. That is the original word of the third sentence: That is the original word of the third sentence. Not without additions or subtractions: Not without additions or subtractions. It can be seen by comparison: It can be seen by comparison. In the next section, the first establishes the principle: In the next section, the first establishes the principle. Below, briefly explain the differences: Below, briefly explain the differences. In worldly discussions of illness, it changes in seven days: In worldly discussions of illness, it changes in seven days. The medicine does not worsen the illness, so the limit is seven days: The medicine does not worsen the illness, so the limit is seven days. In the next section, someone doubts and says: In the next section, someone doubts and says. If the illness improves, it is acceptable; if it does not improve, the Dharma should remain in place after the deadline: If the illness improves, it is acceptable; if it does not improve, the Dharma should remain in place after the deadline. It still exists: (The Dharma) still exists. Answering like that would mostly lead to arguments: Answering like that would mostly lead to arguments. Like the guides for the four medicines: Like the guides for the four medicines. The questions and answers are all due to past wrongdoings: The questions and answers are all due to past wrongdoings. Therefore, it is specially distinguished and instructed: Therefore, it is specially distinguished and instructed. The first sentence in the answer defines the meaning: The first sentence in the answer defines the meaning. This only speaks in terms of the seventh night: This only speaks in terms of the seventh night. It does not mean that it does not include the previous six nights: It does not mean that it does not include the previous six nights. The following explains the reason: The following explains the reason. The text clearly states seven days, and the other two cases are the same: The text clearly states seven days, and the other two cases are the same. Below, stop the errors: Below, stop the errors. The second sentence first formally rebukes the unauthorized changes: The second sentence first formally rebukes the unauthorized changes. Also, because of rebuking the abuse: Also, because of rebuking the abuse. After Dharmasatya's Kamma, the Dharma of completing the matter appears at will: After Dharmasatya's Kamma, the Dharma of completing the matter appears at will. Because those who do not understand the teachings use it arbitrarily: Because those who do not understand the teachings use it arbitrarily. Question: What are the similarities and differences between the two schools in losing ordination?: Question: What are the similarities and differences between the two schools (referring to different Vinaya schools) in losing ordination? Answer: The rules for losing the precepts are different, but breaking the Varshika is the same: Answer: The rules for losing the precepts are different, but breaking the Varshika (end of the rainy season retreat) is the same. The Sarvastivada Vinaya considers that one loses the precepts at sunset each day after ordination: The Sarvastivada Vinaya considers that one loses the precepts at sunset each day after ordination. The Dasabhumi Vinaya considers that one loses the precepts at the end of each night after ordination: The Dasabhumi Vinaya considers that one loses the precepts at the end of each night after ordination. And the discussion of breaking the Varshika is based on the dawn of the eighth day: And the discussion of breaking the Varshika is based on the dawn of the eighth day. The commentary says: The dawn of the seventh night has not yet appeared and still belongs to the previous night: The commentary says: The dawn of the seventh night has not yet appeared and still belongs to the previous night. If the dawn appears, it belongs to the eighth day: If the dawn appears, it belongs to the eighth day. It is stipulated that the seven days and nights must be within the boundary: It is stipulated that the seven days and nights must be within the boundary. It also says: The Dasabhumi Vinaya also includes seven nights, returning to be the same as the Sarvastivada Vinaya, what is the difference?: It also says: The Dasabhumi Vinaya also includes seven nights, returning to be the same as the Sarvastivada Vinaya, what is the difference? Question: What are the differences in the legislation of the various Vinayas?: Question: What are the differences in the legislation of the various Vinayas? Answer: The Five-Part Vinaya and the Three-Part Vinaya...: Answer: The Five-Part Vinaya and the Three-Part Vinaya...

品。則同四分。十誦有二。一七夜法。二羯磨三十九夜法。僧祇亦二。一七日。二羯磨事訖。是則別法咸同。眾法時異。文指後篇尋之可領。眾法示緣中先出今意又二。初示緣同者即前三寶等五種。故律受七日中備列。已半月一月並指如上。但下明限異。此明前緣眾別並同日限長短為異。不同下次斥古非。彼以短緣而加長法。疏又云。古師用七日已後有短緣。受月為非令破夏去。故知。有二古解。此下二句正斥。上句謂結業。下句即違教。餘下指前重受。立法中通標四家。此與諸文差異。故須委出。疏序云。或單翻出(鎧師)。或依律文(即今一家依本直誦)。或準義用(光師)。或引緣據(愿師)。至受日中雲。初師加乞(鎧師)。二準覆藏(光師)。三準六夜(愿師)。四云。近世諸師不加乞詞(即上序中第二)。用此二文對鈔又別。如下自見。指二家者應是鎧愿二本(舊指鎧諦)。初鎧本先出乞辭云。大德僧聽我比丘某甲受過七日法十五日若一月日出界外為某事故還來此中安居(三說)。白及羯磨同今鈔中。疏云。初人加乞羯磨不牒。恐成僧法。此古羯磨是也。次愿師本其文已亡。疏云。第三人(序是篇四)但準六夜乞法牒緣。誦事並盡(六夜白法中初牒所犯。次牒乞覆行覆。后牒乞六夜。最詳悉故)。意詳乞

法同下光本。白及羯磨唯第四句中加云。僧今與比丘某甲受過七日法十五日若一月日出界外為某事故還來此中安居。故云誦事並盡(素師云。愿本無斥言增減者。謂準德衣立六緣耳。非關羯磨)。第三師中(疏序亦第三。受日中列在第二)。初三句示彼所立。疏云。第二人雖著乞詞。準乞覆藏兩遍牒事(謂白中加第二故云兩遍)。時到已前增加乞詞。忍聽已后略事。而作羯磨亦爾。此方全依曇諦舊本。今略引之。乞云。大德僧聽我比丘某甲此處夏安居受過七日法十五日若一月日出界外為某事故還來此中安居今從僧乞受過七日法十五日若一月日羯磨愿僧與我比丘某甲受過七日法十五日若一月日羯磨慈愍故(三說)。正加中白雲。大德僧聽比丘某甲此處夏安居受過七日法十五日若一月日出界外為某事故還來此中安居今從僧乞受過七日法十五日若一月日羯磨(此謂增加乞詞)。若僧時到僧忍聽僧今與比丘某甲受過七日法十五日若一月日羯磨(不云爲某事等故云略事作也)。羯磨于第二句緣中牒乞詞下加本事云僧今與比丘某甲受過七日法十五日若一月日羯磨(第四句及結詞中單牒根本同上白中)。舉下指過。初生起前二少見不在評論。此既盛行須知過失。今下正示又四。初敘今意以彰昔非。內猶入也。律云。下據文斥。又下取

【現代漢語翻譯】現代漢語譯本法同下光本。白及羯磨唯第四句中加云：『僧今與比丘某甲（比丘的名字）受過七日法、十五日若一月日出界外，為某事故還來此中安居。』故云誦事並盡（素師云：愿本無斥言增減者，謂準德衣立六緣耳，非關羯磨）。第三師中（疏序亦第三，受日中列在第二）。初三句示彼所立。疏云：『第二人雖著乞詞，準乞覆藏兩遍牒事（謂白中加第二故云兩遍）。時到已前增加乞詞，忍聽已后略事。』而作羯磨亦爾。此方全依曇諦舊本，今略引之。乞云：『大德僧聽，我比丘某甲（比丘的名字）此處夏安居，受過七日法、十五日若一月日出界外，為某事故還來此中安居，今從僧乞受過七日法、十五日若一月日羯磨，愿僧與我比丘某甲（比丘的名字）受過七日法、十五日若一月日羯磨，慈愍故（三說）。』正加中白雲：『大德僧聽，比丘某甲（比丘的名字）此處夏安居，受過七日法、十五日若一月日出界外，為某事故還來此中安居，今從僧乞受過七日法、十五日若一月日羯磨（此謂增加乞詞）。』若僧時到，僧忍聽，僧今與比丘某甲（比丘的名字）受過七日法、十五日若一月日羯磨（不云爲某事等，故云略事作也）。羯磨于第二句緣中牒乞詞下加本事云：『僧今與比丘某甲（比丘的名字）受過七日法、十五日若一月日羯磨（第四句及結詞中單牒根本同上白中）。』舉下指過。初生起前二少見不在評論。此既盛行須知過失。今下正示又四。初敘今意以彰昔非。內猶入也。律云。下據文斥。又下取

【English Translation】 English version The Dharma is the same as the Guang Ben version below. In the announcement and the Karma procedure, only the fourth sentence adds: 'The Sangha now grants Bhikshu (name of the Bhikshu) the practice of observing a seven-day period, fifteen days, or one month outside the boundary, and returns here for some reason to reside in peace.' Therefore, it is said that the recitation of the matter is complete (Master Su said: The original text does not criticize additions or subtractions, referring to the six conditions established according to the robe of virtue; it is not related to Karma). In the third teacher's section (the preface is also the third, with the acceptance of the day listed second). The first three sentences indicate what they establish. The commentary says: 'Although the second person uses the words of request, according to the request for concealment, the matter is repeated twice (meaning that the second is added in the announcement, hence the saying 'twice'). Before the time arrives, the words of request are added; after acceptance, the matter is abbreviated.' The performance of Karma is also like this. This region entirely relies on the old version of Tandi, and now briefly quotes it. The request says: 'Venerable Sangha, listen, I, Bhikshu (name of the Bhikshu), am residing here in peace during the summer retreat, having observed a seven-day period, fifteen days, or one month outside the boundary, and have returned here for some reason to reside in peace. Now I request from the Sangha the Karma of observing a seven-day period, fifteen days, or one month. May the Sangha grant me, Bhikshu (name of the Bhikshu), the Karma of observing a seven-day period, fifteen days, or one month, out of compassion (said three times).' In the formal addition, the announcement says: 'Venerable Sangha, listen, Bhikshu (name of the Bhikshu) is residing here in peace during the summer retreat, having observed a seven-day period, fifteen days, or one month outside the boundary, and has returned here for some reason to reside in peace. Now I request from the Sangha the Karma of observing a seven-day period, fifteen days, or one month (this refers to adding the words of request).' If the time has come for the Sangha, the Sangha accepts, the Sangha now grants Bhikshu (name of the Bhikshu) the Karma of observing a seven-day period, fifteen days, or one month (without saying 'for some reason,' hence the saying 'abbreviated performance'). In the Karma, in the second sentence, after repeating the words of request, the main matter is added, saying: 'The Sangha now grants Bhikshu (name of the Bhikshu) the Karma of observing a seven-day period, fifteen days, or one month (the fourth sentence and the concluding words simply repeat the fundamental matter, the same as in the announcement above).' The following points out the faults. The first two arising are rarely seen and not commented on. Since this is prevalent, one should know the faults. The following now shows four more. First, it narrates the present intention to highlight the past mistakes. 'Inner' still means 'entering.' The Vinaya says. The following criticizes according to the text. The following takes

例。斥止下勸依后法。問得否者為破古解。疏云。有人定判依受夏破是也。答言無失者疏云。增乞減乞各有所憑。羯磨大途規模在故依受不失(意詳不無非法之罪)。第四師者疏云。近世諸師不加乞詞。依本直誦(即同疏序云即今一家依本直誦也)。舊指愿師本者。且愿出北齊則非近世。問前四中不列曇諦本者。答同光師故不復出之。問既除乞詞。羯磨緣中應無正陳本意。答疏明古師立緣增減。謂受日無乞闕第八緣。祖師難云。受日無乞豈不須告準此。合行事時受者應具儀至僧中告云。比丘某甲欲受十五日(若一月日)。出界為某事故還來此中安居。白已方可加法(此為諸文多違後進難曉不免繁長)。一月法中不得雙誦者。以律本中不別出法。於十五日下連書一月。翻譯省文。意令隨改。往往愚者依文謹誦。故此遮之。疏云。則四十五日故也。疏又問。云受一月不云過半月者。解云。七日別人余皆眾法但云過七日。明知餘二俱白二也。又云。若受半月數日滿足。以加法雲十五日故。若受一月則隨大小。私謂。若從初一受則可隨月。或中間受而遇小月。如何數之。準亦依小得二十九日。以受月故(如十六日受至月盡。止得十四日後更數十五日耳)。三料簡中通明受日安居差別之義。故云雜也。初科夏熱即余緣。此且略舉

余例開之。須同緣者牒事便故異緣不得。下指所出。然與四分受戒頗同。亦可例準。依處中依界可解。依藍中初文即前云結夏在前結界在後。故云先無也。二界即大界戒場。言離衣者此據作法攝衣為言。自然亦不失也。次科云本結者明先有界也。言佛制者比丘住處佛制必先結界。制令依界明矣。伽藍有緣未及結界。或依村舍等處可依自然。若僧坊有界定須依界。今人行法有界之處令依藍結。則余場小往返無妨。意謂。依藍依界隨人所欲。反謂此文是順古義(從前至此三處出此義並指為古謬之太甚)。後學無知皆隨盲導何可救也。言卻縮者舍寬藍。從狹界得教意。故下指廣者疏明先本無界依藍結者。后云立心行者。行護從急。若後作法遠於自然。祖依自然分齊。既無緣難不可后開。若結狹本有說依新(他解)。意以安居隨本自然為定由本作法。意在羯磨安居隨處。不要加結(古記見此便謂先有界處亦不須依界誤矣)。𥾅指中點上所判。講者因先諸記妄云順古。便云此是斥古。妄上加妄。此妄何窮。且鈔文前後義評義準其言非一。豈非文者皆不取耶。◎

◎釋自恣篇

釋名敘意。文自詳委。行法通塞須略示之。謂人該五眾法別三階。時局夏竟。處通二界。余在文中。言宗要者若論眾同之本攝僧大教。此同說戒

【現代漢語翻譯】現代漢語譯本：可以用其他例子來類推。如果情況相同，就可以參照辦理，情況不同就不可以。下面會指出依據的出處。雖然與《四分律》的受戒儀式很相似，也可以參照執行。『依處中依界可解』，意思是依據處所時，可以依據戒界來理解。『依藍中初文』，指的是前面說的先結夏，后結界。所以說『先無』。『二界』指的是大界和戒場。『言離衣者』，這裡指的是作法時攝衣的情況。自然情況下，也不會失去（離衣的規定）。下面的科文說『本結者』，說明之前已經有戒界了。『言佛制者』，比丘居住的地方，佛制規定必須先結界。佛制要求依據戒界，非常明確。如果伽藍有因緣沒有及時結界，或者依據村舍等處，可以依據自然形成的界限。如果僧坊已經有戒界，一定要依據戒界。現在人們舉行儀式，在有戒界的地方，讓他們依據伽藍結界，那麼在其他小的場所往返就沒有妨礙。意思是說，依據伽藍還是依據戒界，隨個人意願。反而說這段文字是順應古義（從前面到這裡，三次出現這種說法，都指責為古義，謬誤太嚴重了）。後來的學習者沒有知識，都跟隨盲人引導，怎麼能救得了呢？『言卻縮者』，捨棄寬大的伽藍，遵循狹小的戒界，這是得到教義的真意。所以下面指出『廣者疏明先本無界依藍結者』。後面說『立心行者』，行動要迅速。如果後來的作法遠離自然形成的界限，就依據自然形成的界限。既然沒有因緣難以更改，就不可以後來再開許。如果結界範圍狹窄，本來就有說法可以依據新的界限（其他人的解釋）。意思是說，安居隨順自然形成的界限為準，由原來的作法決定。意思是羯磨安居隨處都可以，不需要另外結界（古記看到這裡，就說先有戒界的地方也不需要依據戒界，這是錯誤的）。𥾅指出了上面所判定的內容。講解的人因為之前的各種記錄錯誤地說這是順應古義，就說這是批評古義，錯誤之上又加錯誤。這種錯誤何時才能停止？而且鈔文前後義評義準，其中的說法不止一種。難道寫文章的人都不採納嗎？◎ ◎釋自恣篇解釋名稱，敘述意義。文章本身已經詳細說明。舉行儀式的通暢與否需要稍微說明一下。『謂人該五眾』，指的是人包括比丘、比丘尼、沙彌、沙彌尼、式叉摩那五種僧眾。『法別三階』，指的是自恣法分為上、中、下三等。『時局夏竟』，指的是時間是夏季結束的時候。『處通二界』，指的是地點包括僧伽藍界和戒場界。其餘內容在文章中。『言宗要者』，如果從僧眾共同遵守的根本和攝受僧眾的重大教義來說，自恣和說戒是一樣的。

【English Translation】 English version: Other examples can be used for analogy. If the situations are the same, it can be followed; if the situations are different, it cannot. The source of the basis will be indicated below. Although it is very similar to the ordination ceremony in the 《Dharmaguptaka Vinaya》, it can also be followed. 'Relying on a place, it can be understood by relying on the boundary', meaning that when relying on a place, it can be understood by relying on the sīmā (boundary). 'The initial text in relying on the Sangharama (monastery)' refers to the previous statement of first observing the summer retreat and then establishing the sīmā. Therefore, it is said 'previously non-existent'. 'Two sīmās' refers to the mahāsīmā (great boundary) and the ordination platform. 'Speaking of leaving the robe' refers to the situation of gathering the robe during the procedure. In a natural situation, it will not be lost (the rule of leaving the robe). The following section says 'originally established' indicating that there was already a sīmā before. 'Speaking of the Buddha's rule', in the place where a bhikṣu (monk) lives, the Buddha's rule stipulates that a sīmā must be established first. The Buddha's rule requires relying on the sīmā, which is very clear. If the Sangharama has a reason for not establishing a sīmā in time, or relies on villages and other places, it can rely on the naturally formed boundary. If the Sangharama already has a sīmā, it must rely on the sīmā. Now people hold ceremonies, and in places with a sīmā, they are asked to establish a sīmā based on the Sangharama, so there is no obstacle to going back and forth in other small places. It means that relying on the Sangharama or relying on the sīmā is up to the individual. On the contrary, it is said that this passage is in accordance with the ancient meaning (from the beginning to here, this statement has appeared three times, all accusing it of being an ancient meaning, which is a very serious error). Later learners have no knowledge and follow blind guides, how can they be saved? 'Speaking of shrinking back' means abandoning the wide Sangharama and following the narrow sīmā, which is to obtain the true meaning of the teachings. Therefore, it is pointed out below that 'the broad explanation clarifies that there was originally no sīmā, and relying on the Sangharama to establish one'. Later it says 'establishing the mind practitioner', the action should be swift. If the later procedure is far from the naturally formed boundary, then rely on the naturally formed boundary. Since there is no reason to change it, it cannot be allowed to be opened later. If the established sīmā is narrow, there is originally a saying that it can rely on the new boundary (other people's explanation). It means that the summer retreat follows the naturally formed boundary as the standard, which is determined by the original procedure. The meaning is that the karma (action) of the summer retreat can be done anywhere, and there is no need to establish another sīmā (the ancient record saw this and said that there is no need to rely on the sīmā in places where there is already a sīmā, which is wrong). 𥾅 points out the content judged above. The lecturer mistakenly said that this was in accordance with the ancient meaning because of the previous various records, and then said that this was criticizing the ancient meaning, adding error upon error. When will this error stop? Moreover, the commentary's evaluation and standards before and after contain more than one kind of statement. Do the writers not adopt any of them? ◎ ◎Explanation of the Pravāraṇā (Self-Surrender) Chapter Explaining the name and narrating the meaning. The article itself has already explained it in detail. Whether the ceremony is smooth or not needs to be briefly explained. 'Referring to people including the five assemblies' refers to the five assemblies of bhikṣus (monks), bhikṣuṇīs (nuns), śrāmaṇeras (novice monks), śrāmaṇerikās (novice nuns), and śikṣamāṇās (probationary nuns). 'The Dharma is divided into three levels' refers to the Pravāraṇā Dharma being divided into upper, middle, and lower levels. 'The time is at the end of summer' refers to the time being at the end of the summer retreat. 'The place includes two sīmās' refers to the place including the Sangharama sīmā and the ordination platform sīmā. The rest of the content is in the article. 'Speaking of the essentials', if we talk about the foundation that the Sangha (community) jointly observes and the great teachings that embrace the Sangha, the Pravāraṇā and the recitation of precepts are the same.

。即法為要。若治惡挫慢。清心增善眾行中最。即行為要。若律論廣博眾說繁累。撮錄時用以成此篇。即文為要。三釋俱通。后義善尤善。自恣意中初科上二句躡前生起。俗中以十日為一旬。人下正敘來意。又二初敘意。妄情外騖。無始慣習不自反照故多迷己縱下示名。上二句標。內下釋。初二句釋上縱宜己罪。即明白義誠心露過。故曰內彰。屈身坐草發語求誨。故云外顯。即三業也。玉病曰瑕。人病曰疵。並喻于罪。身下一句釋上恣僧舉過。即彰恣義。故下結名。引證中初問起。使下列釋四義。並以故字結之。不孤獨者三業憑他。不自有故。苦言即所陳詞句。以自述己過使眾聞故。初即明制相依。余並清過。二句有已四即無犯。三通有無。又初後生善中二滅惡。制夏末中初科初句徴。若下釋又二。初敘不前意。上明來集之心款誠也。要制也。若逆下彰前舉之過。逆謂未竟。而先舉也。故下二明須后意。初句重牒前徴。以下釋。初敘將散。方詣謂所往之處。必下明立法。不獨宣者多迷己故。障道等者顯須悔故。故下結意。次科律論皆云竟。證上彌顯。論中持戒律者是遵制教。及諸善者即依化教。化制無違故云皆不毀等。遮濫中初二句正名。非下黜謬。昔人應以賞勞五利開破五戒。是任意毀犯而立其名。此下示意。開章

【現代漢語翻譯】即是說，法的關鍵在於精要。如果爲了治理邪惡、挫敗傲慢，清凈內心、增長善行，那麼在所有行為中，最重要的是行為本身。如果律論廣博，眾說紛紜，那麼應該撮取其中適用的部分來完成此篇，這就是文字的關鍵。這三種解釋都是通用的，後面的意義尤其好。從隨心所欲的意義中，最初的部分，上面的兩句承接前文而生髮。世俗中以十日為一旬。『人下』開始正式敘述來意。又分為兩部分，首先是敘述來意，因為虛妄的情感向外馳騁，長久以來的習慣使人不能自我反省，所以常常迷惑自己。『縱下』是揭示名稱。上面的兩句是標示，『內下』是解釋。最初的兩句解釋上面的『縱宜己罪』，也就是明白自己的罪過，以誠心來揭露過失，所以說『內彰』。屈身坐在草地上，開始說話請求教誨，所以說『外顯』，這就是身、口、意三業。玉的毛病叫做瑕疵，人的毛病叫做疵，都是用來比喻罪過。『身下』一句解釋上面的『恣僧舉過』，也就是彰顯隨意的意義。『故下』是總結名稱。在引證中，首先是提問，然後列出四種解釋，並且都用『故』字來結尾。『不孤獨者』是指身、口、意三業依靠他人，不是自己獨有的緣故。『苦言』是指所陳述的詞句，用來自己陳述自己的過失，使大眾聽到。最初是表明依照制度，其餘都是爲了清凈過失。兩句有『已』，四句是『無犯』。三種情況都包括有和無。另外，最初和最後都是爲了生善，中間是爲了滅惡。在制定夏末的制度中，最初的部分，第一句是提問，『若下』是解釋，又分為兩部分，首先是敘述不提前的原因，上面說明來集的心意是誠懇的。『要』是關鍵的制度。『若逆下』是彰顯之前所舉的過失，『逆』是指沒有完成，就先舉發。『故下』是說明必須在後面的原因。第一句是重複之前的提問，『以下』是解釋。首先是敘述將要解散，『方詣』是指將要前往的地方，『必下』是說明立法。『不獨宣者』是因為很多人迷惑自己，『障道等者』是顯示必須懺悔的原因。『故下』是總結意義。其次，律論都說『竟』，證明上面更加明顯。論中，持戒律的人是遵守制度教誨，以及諸善行是依照化導教誨。化導和制度沒有違背，所以說『皆不毀等』。在遮止氾濫中，最初的兩句是正式命名，『非下』是駁斥謬誤。過去的人應該用賞賜、勞苦、五利來開解、破除五戒，這是隨意毀犯而建立的名義。『此下』是揭示意義，開篇說明。

【English Translation】 Modern English version: That is to say, the key to the Dharma lies in its essence. If it is to govern evil, thwart arrogance, purify the mind, and increase good deeds, then among all actions, the most important is the action itself. If the Vinaya and Shastras are extensive, and there are many different interpretations, then one should extract the applicable parts to complete this chapter, which is the key to the text. These three explanations are all universal, and the latter meaning is especially good. From the meaning of acting as one pleases, the initial part, the above two sentences arise from the previous text. In the secular world, ten days make a Xun (a period of ten days). 'Ren Xia' (人下) officially begins to narrate the intention. It is further divided into two parts, the first is to narrate the intention, because false emotions run outward, and long-standing habits prevent people from reflecting on themselves, so they often confuse themselves. 'Zong Xia' (縱下) reveals the name. The above two sentences are the label, and 'Nei Xia' (內下) is the explanation. The first two sentences explain the above 'Zong Yi Ji Zui' (縱宜己罪), which means understanding one's own sins and revealing faults with sincerity, so it is said 'Nei Zhang' (內彰). Bowing and sitting on the grass, starting to speak and asking for teachings, so it is said 'Wai Xian' (外顯), which is the three karmas of body, speech, and mind. A flaw in jade is called a blemish, and a flaw in a person is called a fault, both of which are used to describe sin. The sentence 'Shen Xia' (身下) explains the above 'Zi Seng Ju Guo' (恣僧舉過), which means highlighting the meaning of acting as one pleases. 'Gu Xia' (故下) is the summary of the name. In the citation, the first is to ask a question, and then list four explanations, and all end with the word 'Gu' (故). 'Bu Gu Du Zhe' (不孤獨者) refers to the three karmas of body, speech, and mind relying on others, not being unique to oneself. 'Ku Yan' (苦言) refers to the words and sentences stated, used to state one's own faults, so that the public can hear. The first is to indicate adherence to the system, and the rest are to purify faults. Two sentences have 'Yi' (已), and four sentences are 'Wu Fan' (無犯). All three situations include existence and non-existence. In addition, the beginning and the end are for generating good, and the middle is for eliminating evil. In the establishment of the summer-end system, in the initial part, the first sentence is a question, and 'Ruo Xia' (若下) is the explanation, which is further divided into two parts, the first is to narrate the reason for not advancing, and the above explains that the intention of coming together is sincere. 'Yao' (要) is the key system. 'Ruo Ni Xia' (若逆下) highlights the faults mentioned earlier, 'Ni' (逆) refers to not completing, but first raising. 'Gu Xia' (故下) is to explain the reason why it must be behind. The first sentence is to repeat the previous question, and 'Yi Xia' (以下) is the explanation. The first is to narrate the upcoming dissolution, 'Fang Yi' (方詣) refers to the place to go, and 'Bi Xia' (必下) is to explain the legislation. 'Bu Du Xuan Zhe' (不獨宣者) is because many people confuse themselves, and 'Zhang Dao Deng Zhe' (障道等者) shows the reason why repentance is necessary. 'Gu Xia' (故下) is the summary of the meaning. Secondly, the Vinaya and Shastras all say 'Jing' (竟), proving that the above is even more obvious. In the Shastras, those who uphold the precepts are those who abide by the system teachings, and all good deeds are in accordance with the guidance teachings. Guidance and system do not violate, so it is said 'Jie Bu Hui Deng' (皆不毀等). In preventing flooding, the first two sentences are formally named, and 'Fei Xia' (非下) is to refute the fallacy. In the past, people should use rewards, labor, and five benefits to open and break the five precepts, which is to arbitrarily violate and establish the name. 'Ci Xia' (此下) is to reveal the meaning, and the opening chapter explains.

標列中言緣集者謂。定時簡人並須合教方成法故。雜明者料簡釋疑非一相故。時節含閏中初明閏四五六月。七月十五日且約前安居人。中后結者多隨前坐。故不別標。不依者謂。先結后閏具如前篇。此即隨竟自恣。不局時節。若下明閏七月。非前夏數。滿者此據中後者多。必前多后少亦隨前。作住待日滿耳。增減中減前二日。增后二半。猶不去者開強和合一同說戒故指如前。延日中律因。諸比丘安居精勤行道得增上果。恐往余處不得是樂白佛。因令作白增益自恣白雲。大德僧聽若僧時到僧忍聽僧今不自恣四月滿當自恣白如是。詳定中初定無難。若下明有難。初中又二。初引文以定。初云律中者即自恣犍度云。諸比丘欲十四十五自恣。佛言聽。次引急施者初句通指一戒。次句別指戒中釋衣時應畜文。彼云。若自恣十日在(七月六日)得急施衣。事已至一月(無衣)五月畜(有衣也。此即時前開十日後無所增)。乃至明日自恣應受(十五受衣。十六自恣故言明日)。一月五月外更增九日(謂初七得衣。前減一日後增一日。乃至十五前減九日。后增九日。故云次第增也)。此明十六自恣。合上犍度三日明矣。引增三中律云。有三種自恣。十四十五月初日(十六是黑月初)。律云下正定。此亦犍度中文。雖通三日前二非竟。不

【現代漢語翻譯】現代漢語譯本標列中說到的『緣集』是指：確定時間，選擇合適的人，並且必須符合教義，這樣才能形成正確的法。『雜明』是指：辨別分析，解釋疑惑，不是單一的方面。『時節含閏』中，首先說明閏四、五、六月的情況。七月十五日只是按照之前安居的人來計算。中間和之後結夏安居的人，大多跟隨之前的僧眾，所以不再單獨標明。『不依』是指：先結夏安居，之後遇到閏月的情況，具體參照前面的篇章。這指的是隨順結束自恣，不侷限於特定的時節。如果下面說明閏七月，就不是之前的夏安居的月份了。『滿者』，這裡指的是中間和之後結夏安居的人居多。一定是之前的人多，之後的人少，也跟隨之前的人。只是做安居，等待日期圓滿而已。『增減』中，減少前面兩天，增加後面兩天半。如果仍然不離開的，可以強制和合，一同說戒，就像之前一樣。『延日』中，律藏記載：因為眾比丘安居期間精勤修行，獲得了增上的果報，擔心前往其他地方就無法獲得這種快樂，所以稟告佛陀。佛陀因此允許作白增益自恣，白文說：『大德僧聽，如果僧團時間到了，僧團允許，僧團現在不自恣，四個月圓滿時應當自恣。』這樣稟白。『詳定』中，首先確定沒有困難的情況。如果下面說明有困難的情況，又分為兩種。首先引用經文來確定。『初云律中者』，就是指自恣犍度中說：『諸比丘想要在十四、十五自恣。』佛說：『聽許。』其次引用『急施』的情況，第一句總的指一切戒律，第二句特別指戒律中關於允許儲藏衣服的條文。那裡說：『如果在自恣前十天（七月六日）得到急施的衣服，事情已經過了一個月（沒有衣服），五月可以儲藏（有衣服了。這指的是時間提前開放十天，之後沒有增加）。』乃至明天自恣時應當接受（十五接受衣服，十六自恣，所以說明天）。一個月五月之外，再增加九天（指初七得到衣服，前面減少一天，後面增加一天，乃至十五，前面減少九天，後面增加九天，所以說是依次增加）。這說明十六自恣，結合上面的犍度三天就明白了。引用增加三天的情況，律藏說：有三種自恣，十四、十五、月初一日（十六是黑月初）。律藏下面正式確定。這也是犍度中的文字。雖然通用於三天，但是前兩天不是最終的。

【English Translation】 English version In the listed explanations, 'conditioned arising' refers to: determining the time, selecting suitable individuals, and ensuring it aligns with the teachings, so that the correct Dharma can be formed. 'Miscellaneous clarification' refers to: distinguishing and analyzing, explaining doubts, not a single aspect. 'Seasonal inclusion of leap months' first explains the situations of leap fourth, fifth, and sixth months. The fifteenth of July is only calculated according to those who began the summer retreat earlier. Those who begin the summer retreat in the middle or later mostly follow the previous Sangha, so they are not separately indicated. 'Not following' refers to: first beginning the summer retreat, then encountering a leap month, specifically referring to the previous chapters. This refers to following the completion of the Pravāraṇa, not limited to specific seasons. If the leap seventh month is explained below, it is not the month of the previous summer retreat. 'Full' here refers to those who begin the summer retreat in the middle and later being the majority. It must be that those who began earlier are more, and those who began later are fewer, also following those who began earlier. They are only doing the retreat, waiting for the date to be complete. In 'increase and decrease', reduce the previous two days and increase the latter two and a half days. If they still do not leave, they can forcibly harmonize and recite the precepts together, just like before. In 'extending the days', the Vinaya records: because the Bhikshus diligently practiced during the summer retreat and obtained increased results, they were worried that they would not be able to obtain this happiness if they went to other places, so they reported to the Buddha. Therefore, the Buddha allowed the making of a formal act to increase the Pravāraṇa, the formal act says: 'Venerable Sangha, listen, if the Sangha's time has arrived, the Sangha permits, the Sangha now does not do Pravāraṇa, when four months are complete, it should do Pravāraṇa.' This is how it is reported. In 'detailed determination', first determine the situation where there are no difficulties. If the situation where there are difficulties is explained below, it is further divided into two types. First, cite the scriptures to determine. 'The initial saying in the Vinaya' refers to what is said in the Pravāraṇa Khandhaka: 'The Bhikshus want to do Pravāraṇa on the fourteenth, fifteenth.' The Buddha said: 'Allowed.' Secondly, cite the situation of 'urgent giving', the first sentence generally refers to all precepts, the second sentence specifically refers to the clause in the precepts regarding the permission to store clothes. It says there: 'If one obtains urgently given clothes ten days before Pravāraṇa (July 6th), the matter has already passed one month (no clothes), one can store them in May (there are clothes. This refers to opening up ten days in advance, and there is no increase afterwards).' Even tomorrow, one should receive them at Pravāraṇa (receive clothes on the 15th, Pravāraṇa on the 16th, so it is said tomorrow). Outside of one month and five months, add nine more days (referring to obtaining clothes on the 7th, reducing one day before and increasing one day after, even to the 15th, reducing nine days before and increasing nine days after, so it is said to increase sequentially). This explains the Pravāraṇa on the 16th, combining the three days of the above Khandhaka, it becomes clear. Citing the situation of increasing three days, the Vinaya says: there are three types of Pravāraṇa, the fourteenth, fifteenth, and the first day of the month (the sixteenth is the first day of the dark month). The Vinaya below formally determines. This is also the text in the Khandhaka. Although it applies to three days, the first two days are not the final.

符文意故取十六也。律又下二釋妨。初引文。此出尼犍度中。恐人固執故須釋通。此文且約處遠為言。準理須云。僧十五日尼十六日又尼近處不勞隔日。如下文中雙出二法是也。此下正釋。初二句釋通。言相依者疏云。僧須在前自恣。白眾治舉既犯。清凈方合受尼。故及下示通局文既通三。今取十六亦非專必。故云一期。克猶約也。恐無知者前自恣。已出界破夏今世多然。為過斯久。封懷味教聞之不行。深可悲矣。人是非中列三種人。初先結后破。二一向不結。三結有中后。恐疑上二不可同法。故此辨之通成應教。文中初明前二種。四分下示后一種。但云後者義必兼中。亦約望前通名后耳。方法中標云三人者。對法即眾法對首心念也。僧中又二六五兩分。初中四門對下五人。唯第二門差五德。法雙單有異。餘三並同。緣起中初科為二。初示人法分齊。當下正明緣相有四。一作相。各下次敷座。準余法事牀蓆兩通。獨此自恣淮局席地。律下三布草。上二句遮非。下句示法。不在座者謂所坐席處。不在地者為護身衣須以草藉。應離座者舍席就草也(古云互跪者非)。然不許在地義須草上。而文中不明故引五分以決。並下四脩敬。次科指同前者。即諸偈詞及唱告言。今言布薩處並須改之。然行事之時須知次第。至於說清凈妙

【現代漢語翻譯】現代漢語譯本符文意故取十六也（符文意：具體含義不詳）。律又下二釋妨（律：戒律；釋妨：解釋妨礙）。初引文。此出尼犍度中（尼犍度：外道的一種），恐人固執故須釋通。此文且約處遠為言。準理須云。僧十五日尼十六日又尼近處不勞隔日。如下文中雙出二法是也。此下正釋。初二句釋通。言相依者疏云。僧須在前自恣（自恣：佛教用語，指出家眾于每年雨季安居結束時，互相檢舉過失），白眾治舉既犯。清凈方合受尼。故及下示通局文既通三。今取十六亦非專必。故云一期（一期：一段時間）。克猶約也。恐無知者前自恣。已出界破夏今世多然。為過斯久。封懷味教聞之不行。深可悲矣。人是非中列三種人。初先結后破。二一向不結。三結有中后。恐疑上二不可同法。故此辨之通成應教。文中初明前二種。四分下示后一種。但云後者義必兼中。亦約望前通名后耳。方法中標云三人者。對法即眾法對首心念也。僧中又二六五兩分。初中四門對下五人。唯第二門差五德。法雙單有異。餘三並同。緣起中初科為二。初示人法分齊。當下正明緣相有四。一作相。各下次敷座。準余法事牀蓆兩通。獨此自恣淮局席地。律下三布草。上二句遮非。下句示法。不在座者謂所坐席處。不在地者為護身衣須以草藉。應離座者舍席就草也(古云互跪者非)。然不許在地義須草上。而文中不明故引五分以決。並下四脩敬。次科指同前者。即諸偈詞及唱告言。今言布薩處並須改之。然行事之時須知次第。至於說清凈妙

【English Translation】 English version The meaning of the rune is taken to be sixteen (Rune: specific meaning unknown). The Vinaya (Vinaya: monastic rules) then provides two explanations to prevent objections. The first cites a passage. This comes from the Nigrantha context (Nigrantha: a type of heterodox sect), fearing that people will be stubborn, so it is necessary to explain and clarify. This passage speaks of distance. According to reason, it should be said: monks on the fifteenth day, nuns on the sixteenth day, and nuns nearby do not need to wait a day. The following text presents both methods. The following is the correct explanation. The first two sentences explain and clarify. 'Speaking of reliance' is explained in the commentary as: monks must perform the Pravāraṇā (Pravāraṇā: a Buddhist term, referring to the ceremony at the end of the rainy season retreat where monks invite others to point out their faults) first, inform the assembly of any offenses, and only then can they receive nuns. Therefore, the following shows that the text is universally applicable. Taking sixteen is not absolutely necessary, so it is called 'one period' (one period: a period of time). 'Ke' means to limit. Fearing that the ignorant will perform Pravāraṇā first, going beyond the boundary and breaking the summer retreat is common nowadays. It is a pity that they have been indulging in the teachings for too long and do not practice what they hear. Among people who are right and wrong, there are three types. The first first establishes and then refutes. The second never establishes. The third establishes in the middle. Fearing that the above two cannot be treated the same, this explains that they can all be taught. The text first clarifies the first two types. The fourth section shows the last type. But it says that the latter must include the middle. It is also called the latter in relation to the former. The method indicates that there are three people. The Dharma is the mind that faces the Dharma. Among the monks, there are two divisions of six and five. The first four doors face the following five people. Only the second door lacks five virtues. The Dharma has differences in pairs and singles. The other three are the same. In the arising of conditions, the first section is divided into two. The first shows the division between people and Dharma. The following clarifies the four aspects of conditions. The first is the aspect of action. The next is the spreading of seats. According to other Dharma events, beds and mats are both acceptable. Only this Pravāraṇā is limited to sitting on the ground. The Vinaya then provides three layers of grass. The first two sentences prohibit what is not allowed. The following sentence shows the Dharma. Those who are not in the seat refer to the place where the seat is. Those who are not on the ground need to use grass to protect their bodies. Those who should leave the seat should leave the mat and go to the grass (the ancient saying of mutual kneeling is not correct). However, it is not allowed to be on the ground, so it must be on the grass. But the text does not clarify, so the fifth section is cited to decide. The next four cultivate respect. The next section refers to the same as the previous one. That is, the verses and the announcement. Now it is said that the place of Uposatha (Uposatha: A Buddhist observance day) must be changed. However, when practicing, you must know the order. As for speaking of pure and wonderful

偈已即須梵唄。散灑華水亦須供養(有云。說戒須供戒法。自恣不須非也。此供三寶。豈唯戒法。又自恣法豈不須共)。梵唄既畢。說傳香偈已上座即敘事告眾。選擇德人後秉差法。方接下科行事。小眾中同別二法。同法者既唱出已至僧自恣竟鳴鐘召來。依次坐草對五德自恣。別法者送籌入僧。已口差沙彌為五德。餘事並同僧。五德中標分二者。其五人法跨指略法之後。欲彰差法之異。簡人中初科上二句雙標。謂下別釋。初五德中上四通德。如前篇分房中。下一別德。初約人釋。破夏不結前後等人並應自恣。三舉二滅抱過不露等名不自恣。次約時釋。三日是時余為非時。增減難事並須曉故。三約法者一廣六略觀緣緩急。併合宜故疏云。眾雜是非染凈同住。無宜枉濫坌污僧倫(謂知人也)。知時知法(共上為三)。非人不顯故須之也。律下明次五德。初列五相。一一相中是非相對。言知時者與上何異。上是時節此即時宜。謂量僧和諍可舉即舉。疏云。舉過靜諍無不和順是也。意下隨釋。初句釋初德。次句釋第二德。欲下三句釋第三德。故下二句釋第四德。愍下二句釋第五德。五中上二是智慧觀量故。次二是悲皆拔苦。故后一是慈以與樂故。又第四是口餘四並心。此謂各人自具二種五德(有人行事差一人為自恣五德。一人

為舉罪五德謬矣)。問既具二五。何以不名十德耶。答罪事別故通局異故。若爾今云五德從何得名。答用分通局。義有兼正。約事就局從正為名。次科初徴。二釋為三。初點本宗。但令差人。及羯磨中唯牒一名。故云不了次示三律。並差二人。註釋多人。謂二對三對作法差已隨對起。復互相替換始終二人非謂齊作。后引三千正明所以。僧自恣竟者即同十誦下不用之。此中但取差二之意。三中初斥專執。謂逐人差也。以見本宗差法單牒名故。未通諸部者即上所引也。又下次斥輕易。今時皆爾。況復庸愚空無一行。妄充僧命輒號五德。名存實喪。豈不悲乎。十下引證。下座來曏者臘高德重。不可勞動故。差法中初科前明簡德。文令上座差選。或堪能羯磨者隨作亦得。不下定處由世濫行。故須指破。次科中初明索欲。余諸羯磨通傳欲凈。獨此有異。故須別出。此下示部別。僧祇等律並不開。故問和中且約通答。后顯別答。指如上者即羯磨篇。五德行事和僧中初文前示威儀。今時多在僧前。禮已和白不應下遮非。次科初示別答。若下指通答。行草中初科為四。初示所出如前所明。當下二令預辦。人別一剪者意使各敷。恐相連布故當用一握。長二尺許剪已束之。須令展佈可容一坐即為準矣。至下三明次行。上座跪授餘人不須。各

下四明敷布。于座前者即所坐席外地上也。註文有云。重囑預覓或云。定是預覓何必重囑。今謂此文註上敷草。謂若至五德唱已。始敷事容倉卒。眾復稽遲。故令受已前敷待唱即坐。有不依此。特注示之。辨謂布草備擬坐處也。唱告中就草座者告令即時離本座處。偏但等者囑后自恣具儀致敬。注令從之非謂合衆即皆互跪。下云見五德來方從座起。故知。爾前但坐草上。人多錯解令眾疲極。迷文故也。問所以須坐草者。答自恣一法異餘眾事。由是露過求他誨示必現卑遜。褥席坐具不以[打-丁+親]藉。屈身平地同彼罪囚。恐損身衣故令布草。疏云。言離座者舍憍慢故。布草坐者恐有損故。斯為明證。豈復疑乎(舊云。佛成道時吉祥童子施草。今效佛故因又妄述受草偈。穿鑿大甚。請以疏驗早宜廢之)。然今行事多從妄習隨用少草。系以繒彩五色間斗事同兒戲。又令管句之僧或復凈人分頭。俵散平身拋擲。及至唱告手擎頂戴。依古謬傳誦吉祥偈。然後揭起坐具投之於下。身不離座復不敷草。違背正教恣任妄情。況自矜誇我能講說。至於行事還逐訛風。臨此明文信同夢海。況冰情固執見善不遷。畢身長負于無知。來報更增于愚塞。知非改過其唯智人乎。對說中初引聖儀。誡令仿上。大聖尚爾。下凡不稟其可得乎。疏具引云

。佛坐草座告諸比丘。汝各坐草座。默久告諸比丘。我欲受歲。我無過咎于眾人乎。又不犯身口意乎。如是至三。舍利弗言。無三業過。所以然者不度者度作眼目醫王。大千界尊何有過也。指新歲經者彼云。時三千大千世界六反震動。一萬比丘得道跡。八千比丘得羅漢。空中八萬四千諸天皆發無上正真道意等。正自恣法四科初中。二五德來一跪一立者。明非雙頭一時說也。今多並跪。深乖法律。縱前後說外儀相濫。不能顯別亦非法也。次科上座法中初脩敬者。律因六群反抄衣。衣纏頸裹頭通肩披衣。著革屣地上坐床上坐自恣。佛因制具儀。律列四禮。文略脫屣。偏袒一法此土不宜。僧隨上座者律因上座具儀自恣。餘人猶故在座。佛又制之。此亦據五德來時。非謂大眾齊跪。十誦捉足者投身仆地。舒手執足示敬之極。彼又云。若是下座不得執足乖儀式也。陳詞中準疏分五。初句正告五德求聽說也。次句牒僧自恣時也。三我某甲等者下應上法。縱陳過咎恣僧舉也。四若見等者我有三根。慈誨賜示。疏云。解行具故名大德。年臘高遠名長老。又云。前單牒者但告五德。后雙牒者勤重之志在于僧也(謂囑僧中別人。僧祇則云長老及僧自恣說。故知通告也)。五我若下從聞悔過成我清美。三說者仰囑之勤。非濫托也。複本座者還

【現代漢語翻譯】現代漢語譯本：佛陀坐在草墊上，告訴眾位比丘：『你們各自坐在草墊上。』沉默許久后，佛陀告訴眾位比丘：『我將要接受歲末的自恣儀式（Pravāraṇā，僧團于雨季安居結束時舉行的儀式，僧眾互相檢舉過失）。我對於大眾沒有過錯吧？我的身、口、意沒有犯過錯吧？』這樣問了三次。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）回答說：『沒有身、口、意三業的過錯。』為什麼呢？因為您是未度化者令其度化，為盲者作眼目，是醫王，是大千世界（Tri-sāhasra-mahā-sāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界系統）的至尊，怎麼會有過錯呢？』指新歲經文的人說，當時三千大千世界六次震動，一萬名比丘證得須陀洹道（Srotaāpanna，佛教四果位之初果），八千名比丘證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。空中八萬四千諸天都發起了無上正真菩提心（Anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺的心）。正自恣法的四個環節，最初和中間的環節，五德（指戒、定、慧、解脫、解脫知見五種功德具足者）到來時，一人跪著，一人站著，表明不是兩個人同時說話。現在很多人都一起跪著，這深深違背了法律。即使前後說話，外在的儀態也混淆不清，不能明顯區分，這也是不合法的。下一個環節是上座法（長老的禮儀）中，最初的脩敬環節。律典中記載，因為六群比丘（Chabbaggiya，行為不端的比丘團體）反抄衣，用衣服纏繞頸部，包裹頭部，或者披在肩膀上，穿著革屣（皮鞋），在地上坐著，或者在床上坐著自恣，佛陀因此制定了相應的儀軌。律典列出了四種禮儀，文字上省略了脫鞋，偏袒右肩的禮儀在這裡不適宜。僧眾跟隨上座的禮儀，律典中記載，上座具足儀軌自恣，其餘的人仍然坐在座位上，佛陀又制定了相應的規定。這也是根據五德到來時的情況，不是說大眾一起跪著。十誦律中記載，捉足者投身仆地，伸出手抓住對方的腳，表示敬意到了極點。那裡又說，如果是下座，就不能抓住對方的腳，這不合乎儀式。陳述過失的環節，按照疏文分為五個部分。第一句是正式告訴五德，請求聽取過失。第二句是陳述僧眾自恣的時間。第三句是『我某甲等』，下面應該遵循上面的做法，陳述過失，聽憑僧眾檢舉。第四句是『若見等』，我有三種根機，慈悲教誨，賜予指示。疏文中說，解行具足，所以稱為大德（Mahāthera，年長且有德行的比丘）；年臘高遠，稱為長老（Thera，資深的比丘）。又說，前面單獨陳述，只是告訴五德；後面雙重陳述，是勤勉鄭重的意思，在於僧眾（指囑託僧眾中的其他人。僧祇律中說長老及僧自恣說，所以知道是通告）。第五句是『我若下』，從聽聞過失到懺悔，成就我的清凈美好。說三次，是仰仗囑託的勤勉，不是濫用依託。回到原來的座位，還是

【English Translation】 English version: The Buddha sat on a grass mat and told the assembled Bhikkhus (monks): 'Each of you sit on a grass mat.' After a long silence, the Buddha told the Bhikkhus: 'I am about to receive the Pravāraṇā (the ceremony held at the end of the rainy season retreat where monks invite each other to point out faults). Do I have any faults in the eyes of the Sangha (community)? Have I committed any transgressions in body, speech, or mind?' He asked this three times. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) replied: 'There are no faults in body, speech, or mind.' Why? Because you lead the undelivered to deliverance, you are the eye for the blind, the king of physicians, the supreme one of the Tri-sāhasra-mahā-sāhasra-lokadhātu (a great world system in Buddhist cosmology), how could you have any faults?' Those who refer to the New Year Sutra say that at that time, the Tri-sāhasra-mahā-sāhasra-lokadhātu shook six times, ten thousand Bhikkhus attained the Srotaāpanna (the first stage of enlightenment), and eight thousand Bhikkhus attained Arhatship (a liberated being who has extinguished all defilements). Eighty-four thousand devas (gods) in the sky all generated the Anuttarā-samyak-saṃbodhi-citta (the mind set on attaining unsurpassed perfect enlightenment). In the four sections of the proper Pravāraṇā method, in the initial and middle sections, when the five virtues (referring to those who possess the five qualities of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation) arrive, one person kneels and one person stands, indicating that the two are not speaking at the same time. Now, many people kneel together, which deeply violates the law. Even if they speak at different times, the external forms are confused and cannot be clearly distinguished, which is also illegal. The next section is the Theravada (elders' practice) method, in the initial section of showing respect. The Vinaya (monastic code) records that because the Chabbaggiya (a group of misbehaving monks) reversed the wearing of their robes, wrapping them around their necks, covering their heads, or draping them over their shoulders, wearing leather shoes, sitting on the ground, or sitting on beds during the Pravāraṇā, the Buddha therefore established corresponding rules. The Vinaya lists four kinds of etiquette, the text omits taking off shoes, and the practice of baring one shoulder is not suitable here. The Sangha follows the etiquette of the Theravada, the Vinaya records that the Theravada performs the Pravāraṇā with full etiquette, and the rest of the people remain seated, the Buddha then established corresponding regulations. This is also based on the situation when the five virtues arrive, not that the masses kneel together. The Daśabhāṇavāra Vinaya records that those who grasp the feet prostrate themselves on the ground, extending their hands to grasp the other person's feet, showing the utmost respect. It also says there that if it is a junior, they cannot grasp the other person's feet, which is not in accordance with the ritual. The section on confessing faults, according to the commentary, is divided into five parts. The first sentence is to formally tell the five virtues and request to hear the faults. The second sentence is to state the time of the Sangha's Pravāraṇā. The third sentence is 'I, so-and-so, etc.,' the following should follow the above practice, confessing faults and allowing the Sangha to point them out. The fourth sentence is 'If seen, etc.,' I have three roots, compassionate teaching, and bestowal of instructions. The commentary says that because understanding and practice are complete, it is called Mahāthera (a senior and virtuous monk); high seniority is called Thera (a senior monk). It also says that the previous single statement is only to tell the five virtues; the later double statement is a diligent and solemn meaning, in the Sangha (referring to entrusting others in the Sangha. The Saṃghika Vinaya says that the elders and the Sangha speak the Pravāraṇā, so it is known to be a general announcement). The fifth sentence is 'If I, below,' from hearing faults to repentance, achieving my purity and beauty. Saying it three times is the diligence of relying on entrustment, not abusing reliance. Returning to the original seat, still

歸席位也。律因上座跪待疲極。白佛聽之。次座中脩敬陳詞一如上座。故但指之。總結中上以二座為法。余並同然。故云如是。所以展轉別對各說者。由是求他舉過。必使大眾識知名字觀量有無。若令合說言相參濫。何由辨別。所以律中一說二說竊語疾語皆名非法。意在此也。開中隨身安者亦須坐草。但不具儀耳。故律云。時有病比丘。偏袒脫屣互跪合掌時。久病增。白佛因開。注中雲訖自恣者。謂自陳三說竟也。非謂合衆都訖。上云隨訖復座。豈不明耶。五德處中準僧祇文。須依位者不失次故。破十誦者彼取僧竟。同上三千威儀故。唱告中今時行事五德歸位。已咒愿迴向。然後梵唄說自慶偈。三歸禮散(多見不說偈者非也)。舉罪中依篇治者。約心違順通收懺罰。初科分二。初明五德眾僧舉。必無私曲依法加治。不假窮勘。若下二明別人舉。恐懷損減須究虛實。初明事根俱實。依遮法者作舉憶念。若下明事實根謬。反治者降等治之。注指前篇尋之可見。反治中初簡五德不治有二義。故一是眾差。二謂具德。言推繩者覈實加刑也。不同下次明別人須治。反前二義在文顯然。僧具缺中初舉極位僧。辦法備故。若下明次位僧。被事不足故。指后法者令發露也。尼來請說。初無尼中以說戒時尼請教誡身不現前。有無俱問。自

【現代漢語翻譯】歸席位也。（這是說）回到各自的位置上。因為上座（長老）跪著等待太久，非常疲憊，所以稟告佛陀請求允許（坐下）。次座（資歷較淺的僧人）以同樣的恭敬心陳述，與上座一樣。所以這裡只是指代，總結來說，以上座和次座為榜樣，其餘的人都一樣，所以說『如是』。之所以要輪流單獨陳述，是因為要尋求他人過失，必須讓大眾知道名字，觀察衡量是否有過失。如果讓他們一起說，言語混雜，如何辨別？所以戒律中，一次說、兩次說、竊竊私語、快速說話都被認為是不合法的，原因就在這裡。開中（允許）隨身攜帶的坐具，也需要坐在草墊上，只是不那麼正式而已。所以戒律說：『當時有生病的比丘，袒露右肩，脫掉鞋子，交替跪著合掌，時間久了病情加重。』稟告佛陀后，佛陀因此允許（使用坐具）。注中說『訖自恣者』，是指各自陳述三次完畢，不是指整個僧團都結束。前面說『隨訖復座』（結束后回到座位），難道不明白嗎？五德（五種德行）的位置，按照《僧祇律》的說法，必須按照順序，不能錯亂。破《十誦律》的人認為，僧團已經結束，與前面《三千威儀》相同。唱告中，現在進行的儀式是五德歸位，已經咒愿迴向，然後唱梵唄，說自慶偈，三歸依禮散（很多人不說偈，這是不對的）。舉罪中，按照戒律進行懲罰，根據內心是否違背戒律，全面收取懺悔和懲罰。初科分為兩部分，第一部分說明五德眾僧的舉罪，必定沒有私心，依法懲治，不需要詳細調查。第二部分說明其他人舉罪，恐怕帶有損害，需要調查虛實。第一部分說明事情和證據都真實，按照遮法（禁止的行為）進行舉罪憶念。第二部分說明事實和證據有誤，反過來懲治舉罪者，降低其地位。註釋中指出的前篇，可以去那裡查詢。反治中，首先說明五德不被懲治有兩個原因：一是僧團推舉，二是具備德行。『推繩者』是指覈實后施加刑罰。不同於下次說明其他人需要懲治，與前面的兩個原因相反，在文中很明顯。僧具缺中，首先舉出最高地位的僧人，因為辦法完備。其次說明次等地位的僧人，因為被舉罪的事情不足，指出後面的方法，讓他們發露。尼來請說，首先說明沒有尼眾，因為說戒時尼眾請求教誡，身體沒有出現，所以詢問有還是沒有。現代漢語譯本

【English Translation】 Returning to their seats. The senior monk (Upajjhaya) was kneeling and waiting for too long, becoming very tired, so he reported to the Buddha and requested permission (to sit down). The junior monks (Thera) made their statements with the same respect, just like the senior monk. So here it is just a reference, in summary, taking the senior and junior monks as examples, the rest are the same, so it is said 'thus'. The reason for taking turns to make individual statements is that to seek out the faults of others, it is necessary to let the public know the name, observe and measure whether there are any faults. If they are allowed to speak together, and the words are mixed up, how can they be distinguished? Therefore, in the precepts, speaking once, speaking twice, whispering, and speaking quickly are all considered illegal, and the reason is here. In the opening (allowing), the seat that is carried with you also needs to be sat on the grass mat, but it is not so formal. So the precepts say: 'At that time, there was a sick Bhikkhu, exposing his right shoulder, taking off his shoes, alternately kneeling and clasping his palms, and the illness worsened after a long time.' After reporting to the Buddha, the Buddha therefore allowed (the use of the seat). The note says 'Kiccata sammuti', which means that each person has finished stating three times, not that the entire Sangha has finished. The previous statement 'Anumodana' (returning to the seat after finishing), isn't it clear? The position of the five virtues (five virtues), according to the Sanghika, must be in order and not be disordered. Those who break the Ten Recitations believe that the Sangha has ended, the same as the previous Three Thousand Dignities. In the announcement, the current ceremony is the return of the five virtues to their positions, and the blessings have been made, and then the Brahmanical chants are sung, the self-congratulatory verses are said, and the three refuges are dispersed (many people do not say the verses, which is not right). In the accusation, the punishment is carried out according to the precepts, and the repentance and punishment are fully collected according to whether the heart violates the precepts. The first section is divided into two parts, the first part explains that the accusation of the five virtuous monks must be without selfishness, and the punishment is carried out according to the law, without detailed investigation. The second part explains that the accusation of other people, fearing that it may be damaging, needs to investigate the truth. The first part explains that the matter and the evidence are true, and the accusation and remembrance are carried out according to the prohibitive law. The second part explains that the facts and evidence are wrong, and the accuser is punished in turn, reducing his status. The previous chapter pointed out in the note can be found there. In the counter-treatment, first explain that the five virtues are not punished for two reasons: one is the election of the Sangha, and the other is the possession of virtue. 'Those who push the rope' refers to imposing punishment after verification. Different from the next explanation that other people need to be punished, which is the opposite of the previous two reasons, which is obvious in the text. In the lack of Sangha, first cite the monks of the highest status, because the method is complete. Secondly, explain the monks of the second-level status, because the matter of being accused is insufficient, and point out the following methods to let them reveal. The nuns come to ask for explanation, first explain that there are no nuns, because the nuns asked for teaching during the precepts, and the body did not appear, so ask whether there is or not. English version

恣不爾。縱有不問。白日法中初科為三。初安尼立處。眾下止僧自恣。當下命尼陳說。指別法者下具云。比丘尼僧夏安居竟。比丘僧夏安居竟。比丘尼僧說三事自恣。見聞疑大德慈愍故語我。我若見罪當如法懺悔(三說)。次科上告下名敕。古語通用。今唯王者所稱。餘下指后。彼云。尼于自恣時傳僧所告。諸尼頂戴訖然後自恣等。隔日法中以夜中作法尼來不及故制重集。唯此為異。余並同前。問中以欲應羯磨。今既不作而制傳欲。故須問釋。答中初申理。尼八敬中依僧自恣。眾不和集非依僧故。故律下引證。初引開略文。處下反彰廣法。僧祇下準例。初舉文。彼明。尼請教誡還寺傳告。亦制尼僧盡集不來說欲。由下合例。尼來中言犯重者。僧殘戒分望下為言。身既有過不堪自恣也。今時尼法節制不行。幸而聞之無復見矣。略說中標。云雜行者緣法二種各有多別故。指緣中令量時者事在五德。眾法選舉。非庸昧所堪可不慎乎。五德對略中初文為二。初標略緣時。所有者略舉四種。當下示略法。初明先廣已下明次略。文略再說。疏云。對五德有二略。二說一說也(人云無再說非)。受兩人者縱受三人理亦無損。但不得至四耳。斥非中初示非。雙頭者二五德齊跪。一時者兩座同說也。律下引證。初引本律因非特製。次引十

誦。上句示法。不下遮非有四。逆作者從下至上也。行行者分頭各取也。超越者間隔坐次也。總唱者合衆同聲也。僧對略中初標難緣。五下五德白告。便下眾僧對說。疏云。不對五德有三略。如百人為五十對。一時彼此三說再說一說也。三說望法。是廣對人為略。下二人法俱略。單白中唯改再一為異。明作白中初明須白。不下簡前不須。直去中初句總舉。五種如上。下別示第六(廣略合論去為七法)。直爾去者由難卒至不容對說。此據五德和白已后。未白難來待靜自恣。即五百問通一月也(舊云落增減者非也。彼為外界諍緣非八難故)。難事小界如結界中已明。難名通漫。略為簡示。受說安恣並以王賊水火等八難余緣為難。增減說恣即因他界斗諍來此為難。三小開者並以當界不和為難。緣相各別。不可混濫(人多錯用故比示之)。五人法中初科。恐濫行者往往有人。同上雙差五德故。次文為二。初明差法。初問和。便下秉法前後各差互為能所故。不下遮濫。取下正對自恣。四人法中初文標緣。作法可解。四人二人大同小異。次科可懺中自言即目求也。舉來約他舉也。不可懺中初科偷蘭三品。上品界內大眾懺。能所六人方可行故。入說中者意顯此人已入罪聚故。交即訓俱。僧數不滿不應前事。故云俱無也。發露中初準十

【現代漢語翻譯】現代漢語譯本誦。上句顯示了作法，下句是爲了防止四種非法的行為。『逆作者』是指從下到上違背戒律的人。『行行者』是指修行者各自按照自己的理解去修行。『超越者』是指在座位次序上超越了應有的位置。『總唱者』是指大家一起同聲唱誦。『僧對略』中，一開始標明了困難的因緣。『五下五德白告』是指在五種情況下，需要具備五種功德的人進行白告。『便下眾僧對說』是指眾僧一起對說。疏中說：『不對五德有三略』，例如一百人分為五十對，一時之間彼此進行三次陳述，再說一次。三次陳述是針對法而言，相對於人來說是簡略的。下面『二人法俱略』是指二人在法上都簡略了。『單白中』只是將『再一』改為『異』。『明作白中』，一開始說明必須進行白告。『不下簡前不須』是指之前不需要。『直去中』，第一句是總的概括，五種情況如上所述。下面分別說明第六種情況（廣略合論，共有七種情況）。『直爾去者』是指由於困難突然到來，不允許進行對說。這是指在具備五種功德的人進行和合白告之後，困難到來，等待安靜自恣。也就是五百問通一個月的情況（舊的說法認為有增減是不對的，因為那是外界的爭端，不是八難）。困難的事情在小界中，如結界中已經說明。『難名通漫』，簡略地進行說明。『受說安恣』都是以王、賊、水、火等八難以及其他因緣作為困難。『增減說恣』是指因為其他界的鬥爭來到這裡作為困難。『三小開者』都是以當界不和作為困難。因緣和現象各自不同，不能混淆（因為很多人用錯，所以進行比較說明）。『五人法中』，一開始進行分類，是爲了防止修行者濫用，因為往往有人像上面一樣同時差遣五種功德的人。下面的文字分為兩部分，第一部分說明差遣的方法，一開始詢問是否和合，然後秉持法，前後各自差遣，互相作為能和所。下面是爲了防止濫用。『取下正對自恣』。『四人法中』，一開始標明因緣，作法可以理解。四人和二人大同小異。下面的部分『可懺中』，『自言』是指自己陳述，『舉來』是指他人舉發。『不可懺中』，一開始說明偷蘭三品，上品在界內大眾懺悔，能和所需要六個人才能進行。『入說中者』，意思是說這個人已經進入罪聚。『交』就是『俱』的意思。僧人數目不足，不應該進行前面的事情，所以說『俱無』。『發露中』，一開始按照十誦律

【English Translation】 English version Recitation. The above sentence shows the Dharma, and the following sentence is to prevent the four illegal behaviors. 'Reverse doer' refers to a person who violates the precepts from bottom to top. 'Practitioner' refers to practitioners who practice according to their own understanding. 'Transcendence' refers to exceeding the proper position in the seating order. 'General chanting' refers to everyone chanting in unison. In 'Sangha confrontation summary', the difficult causes are initially marked. 'Five lower five virtues white announcement' refers to the need for people with five virtues to make a white announcement in five situations. 'Then the monks will speak against each other' means that the monks will speak together. The commentary says: 'There are three omissions if the five virtues are not opposed.' For example, if one hundred people are divided into fifty pairs, they will make three statements to each other at the same time, and then say it again. The three statements are for the Dharma, which is a simplification compared to people. The following 'two-person Dharma is omitted' means that both people are simplified in Dharma. 'In the single white announcement', only 'again and again' is changed to 'different'. 'In Mingzuo White', it is initially stated that a white announcement must be made. 'No need to simplify the previous one' means that it is not needed before. 'Straight to go', the first sentence is a general summary, and the five situations are as described above. The following describes the sixth situation separately (combining the broad and the brief, there are seven situations in total). 'Those who go straight away' means that because the difficulty comes suddenly, it is not allowed to speak against it. This refers to the situation after people with five virtues have made a harmonious white announcement, the difficulty comes, waiting for quiet self-satisfaction. That is, the five hundred questions pass through a month (the old saying that there are increases and decreases is wrong, because that is an external dispute, not the eight difficulties). Difficult things are in the small realm, as has been explained in the conclusion. 'Difficult name Tongman', a brief explanation. 'Accepting, speaking, and being at ease' all take the eight difficulties such as kings, thieves, water, fire, and other causes as difficulties. 'Increasing or decreasing speaking at will' refers to coming here as a difficulty because of the struggle in other realms. 'The three small openings' all take the disharmony of the current realm as a difficulty. The causes and phenomena are different and cannot be confused (because many people use it wrong, so compare and explain it). 'In the five-person Dharma', the initial classification is to prevent practitioners from abusing it, because there are often people who dispatch five virtues at the same time as above. The following text is divided into two parts. The first part explains the method of dispatching. First, ask whether it is harmonious, and then uphold the Dharma, dispatching each other before and after, and acting as the able and the place. The following is to prevent abuse. 'Take the next right to be at ease'. 'In the four-person Dharma', the initial cause is marked, and the method can be understood. The four people and the two people are largely the same but slightly different. In the following part, 'in repentance', 'self-speaking' refers to self-statement, and 'raising' refers to others raising it. 'In the unrepentant', the initial explanation of the three grades of stealing orchids, the top grade repents in the realm of the public, and the able and the place need six people to carry out. 'Those who enter the saying' mean that this person has entered the sin gathering. 'Jiao' means 'all'. If the number of monks is insufficient, the previous things should not be carried out, so it is said that 'all are absent'. 'In the disclosure', initially according to the ten

誦。當悔未悔故。且白停。即同發露。犯者既露。余戒皎然。義須自恣。故云不礙也。四分下準例。以無文故。初舉事。即座上發露開聞說戒。既下例同。說恣眾法義無異。故文中有三。一凈行同者俱護體故。二眾法同者皆是攝僧本故。三攝治同者有犯並須悔露故。理下改詞句應具云。諸大德一心念今日眾僧自恣我比丘某甲犯故漏失僧殘罪。即接文中以眾等語。詳此即是自恣。以身帶犯不可言凈。須牒入法。前云五人已上舉得出罪指如四人者。準應白停已依常自恣。不必改詞。以僧自恣法中不陳凈故。妄陳中犯三提者以三說故。一一人邊皆結三罪(舊云望三比丘各得一提者非也。以前對一二不必定故)。不下簡異。彼不形言犯緣缺故。一人法中初文前明備具者。由本眾法無人乃開。故辦所須擬同大眾也。若下作法可解。次科約人被事可不兩相。悔犯露過並須對人不可行。故然亦可準座上發露牒犯自恣。故云依前(詞句例前作之)。又說戒篇準五百問向四方僧。懺已說戒亦可例用。雜相中前明緣法。徑顯行事。其教義差別是非之相併列於後。故云大明。初問答中僧治足者上得通下。故一往對論。若約盡辦必須二十。非謂大眾得作對念。但望人多是可行故。別人未盡者下不攝上。故七聚為言須分三位。一唯僧治有三。夷殘

【現代漢語翻譯】現代漢語譯本誦。當懺悔未懺悔的罪過。並且稟白暫停自恣。就等同於發露懺悔。犯戒者既然已經發露，其餘戒條就清凈了。義理上必須自恣，所以說不妨礙。按照《四分律》的下文準此例，因為沒有明確的條文。最初舉事，就是在座上發露，開始聽聞說戒。既然下文的例子相同，那麼說自恣的眾法義理也沒有不同。所以文中有三點相同：一是凈行相同，因為都護持戒體；二是眾法相同，因為都是攝僧的根本；三是攝治相同，因為有犯戒都必須懺悔發露。理應修改詞句，應該完整地說：『諸位大德一心念，今日眾僧自恣，我比丘某甲犯了由於疏忽遺漏的僧殘罪。』然後接上文中的『以眾』等語。詳細考察，這就是自恣。因為身上帶著罪，不能說清凈，必須稟明所犯之法。前面說五人以上舉罪可以出罪，指的是像四人的情況。準此，應該稟白暫停，已經按照通常的自恣進行，不必修改詞句。因為僧自恣法中不陳述清凈。妄陳述中犯三次提罪，是因為說了三次的緣故。一人一邊都結三次罪（舊說希望三位比丘各自得到一次提罪是不對的，因為以前對一二人不一定）。下文不簡別差異，是因為他們沒有明確說明犯戒的因緣。一人法中，最初的文前說明備具，是因為本來是眾法，沒有人才能開許。所以辦理所需，擬同大眾。如果下文作法可以解釋。其次科約人被事，可以不兩相悔犯露過，都必須對人，不可自行。然而也可以準座上發露，稟明所犯之罪而自恣。所以說依照前例（詞句依照前面的做）。又說戒篇，準五百問向四方僧懺悔已說戒，也可以照此例用。雜相中，前面說明緣法，直接顯示行事。其教義差別是非之相併列於後。所以說大明。最初問答中，僧治足，是說上面可以通達下面。所以一概而論。如果說到完全辦妥，必須二十人。不是說大眾可以作對念，只是希望人多是可行的。別人未盡，是說下面不包括上面。所以七聚罪以言須分三位。一是唯僧治有三：夷、殘

【English Translation】 English version Reciting. One should repent for offenses not yet repented. And request a suspension of self-surrender (Pavarana). This is equivalent to confessing. Once the offender has confessed, the remaining precepts are purified. In principle, self-surrender is necessary, so it is said that it does not hinder. According to the following text of the 'Four-Part Vinaya', this example is followed because there is no explicit text. Initially, the matter is raised, that is, confession is made in the assembly, and the precepts are heard. Since the following examples are the same, the meaning of the Dharma of self-surrender is also not different. Therefore, there are three similarities in the text: first, the pure conduct is the same, because they both protect the precepts; second, the Sangha Dharma is the same, because they are both the foundation of the Sangha; third, the method of governance is the same, because offenses must be repented and confessed. The wording should be modified, and it should be said completely: 'Venerable ones, with one mind, today the Sangha is performing self-surrender, I, Bhikshu so-and-so, have committed a Sanghavasesa offense due to negligence.' Then continue with the words 'with the assembly' in the text. Upon detailed examination, this is self-surrender. Because one carries offenses on the body, one cannot say that one is pure, and one must state the Dharma that has been violated. The previous statement that reporting offenses by five or more people can lead to expiation refers to situations like those with four people. Accordingly, one should request a suspension and proceed with the usual self-surrender, without needing to modify the wording. This is because the Sangha's self-surrender Dharma does not state purity. Falsely stating that one has committed three offenses requiring suspension is because it was said three times. Each person incurs three offenses on one side (the old saying that hoping that each of the three Bhikshus would receive one suspension is incorrect, because it is not necessarily determined by one or two people). The following text does not distinguish differences because they do not explicitly state the causes of the offenses. In the Dharma for one person, the initial text explains that everything is prepared because it is originally Sangha Dharma, and it is only allowed when there is no one. Therefore, one prepares what is needed, intending to be the same as the assembly. If the following method can be explained. Secondly, the section on people being involved in matters may not require mutual repentance, confession, and disclosure of offenses; all must be done in front of others and cannot be done alone. However, one can also confess the offenses and perform self-surrender in the assembly. Therefore, it is said to follow the previous example (the wording is done according to the previous example). Also, in the chapter on reciting the precepts, according to the five hundred questions, one confesses to the Sangha in all directions and then recites the precepts, and this example can also be used. In the miscellaneous aspects, the causes and conditions are explained first, and the actions are directly shown. The differences between the teachings and the aspects of right and wrong are listed later. Therefore, it is said to be very clear. In the initial question and answer, 'Sangha governance is sufficient' means that the above can communicate with the below. Therefore, it is discussed in general terms. If one speaks of complete completion, twenty people are necessary. It is not that the assembly can make a counter-recitation, but it is hoped that there are many people who can do it. 'Others have not completed' means that the below does not include the above. Therefore, the seven categories of offenses must be divided into three levels. First, only the Sangha governs three: Parajika (defeat), Sanghavasesa (formal meeting)

重蘭。二唯別治有六。中下二蘭單提提舍重輕二吉。三通僧別者懺捨墮也。自恣攝僧必取行凈。內彰不隱口述無瑕。故云舉心應僧也。然對念二法言相雖殊。俱須體凈方堪陳說。第二問中以所出不同恐成偏計。故答中俱出正法。隨人採用。四分云。諸比丘自恣竟說戒。坐久疲極。白佛因開。文引佛語。三問中律因六群尼來遮比丘。莫為六群作羯磨及遮自恣。乃至遣式叉沙彌尼白衣。來遮佛並制。不得在此等人前自恣。又因匿王遣兵護僧。諸比丘欲自恣。佛令語使避去等文如答引。初明遣避。若下即自避。今世無知多容士女。擁隘相喧深乖法制。宜須先遣。客來中初總示僧別。準律自恣未竟。客來若少若等(客主數同)。若多(客多於主)。並隨上下座依次自恣(今文不引。以易知故)。若自恣竟舉眾未起。若已起客來少者應與清凈。不與如法治。若等若多應更自恣。不者如法治。若下別示別人。僧法即五人對首同四人。故並指如前。第五問答中破夏可解。言離衣者以未入迦提故。受日中此謂。七月九日受者。下引文證。疏云。如律所制。及七日還。今限明相。乃在界外絕此分齊。故說破夏。又云。七月十日受七日。至第七日是夏滿。不來無犯(準知從十已去受者前緣未竟。不來奔夏)。六問答中四分受日往余處自恣。

【現代漢語翻譯】重蘭（Chong Lan）。二唯別治有六：中下二蘭單提提舍重輕二吉。意思是說，在戒律中，對於不同程度的違犯行為有六種不同的處理方式，包括單墮、提舍尼、重罪和輕罪等。三通僧別者懺捨墮也。指的是通過懺悔和捨棄來消除罪過，這是僧團內部的一種處理方式。自恣攝僧必取行凈。內彰不隱口述無瑕。故云舉心應僧也。自恣（pravāraṇā）儀式中，僧團必須確保行為清凈，內心坦誠，口述無瑕疵，才能真正達到『舉心應僧』（表達內心想法以迴應僧團）的目的。然對念二法言相雖殊。俱須體凈方堪陳說。雖然『對念』（pratideśanīya）和『自恣』兩種儀式在形式上有所不同，但都需要參與者保持身心清凈，才能如實陳述。第二問中以所出不同恐成偏計。故答中俱出正法。隨人採用。第二個問題是關於不同戒律來源可能導致片面理解的擔憂，因此回答強調所有戒律都源自正法，可以根據具體情況採用。四分云。諸比丘自恣竟說戒。坐久疲極。白佛因開。文引佛語。根據《四分律》（Dharmaguptaka Vinaya），比丘在自恣儀式后誦戒，因久坐疲憊而向佛陀請示，佛陀因此開許。三問中律因六群尼來遮比丘。莫為六群作羯磨及遮自恣。乃至遣式叉沙彌尼白衣。來遮佛並制。不得在此等人前自恣。第三個問題是關於六群比丘尼（group of six nuns）干擾比丘羯磨（karma，僧團事務）和自恣儀式的情況。戒律規定，不得在六群比丘尼、沙彌尼（śrāmaṇerikā，女沙彌）和白衣（lay followers）面前進行自恣。又因匿王遣兵護僧。諸比丘欲自恣。佛令語使避去等文如答引。此外，由於匿王（King Bimbisara）派兵保護僧團，當比丘想要自恣時，佛陀指示他們讓士兵避開。初明遣避。若下即自避。今世無知多容士女。擁隘相喧深乖法制。宜須先遣。首先要明確避讓的原則。如果他們不主動避讓，就應該讓他們離開。現在很多無知的人，容許男女擁擠喧譁，這嚴重違反了戒律，應該事先讓他們離開。客來中初總示僧別。準律自恣未竟。客來若少若等(客主數同)。若多(客多於主)。並隨上下座依次自恣(今文不引。以易知故)。關於有客人來訪的情況，首先總體上說明僧團的區別。根據戒律，如果自恣儀式尚未結束，客人來訪，無論是人數少於、等於還是多於主方，都應該按照座次依次進行自恣。若自恣竟舉眾未起。若已起客來少者應與清凈。不與如法治。若等若多應更自恣。不者如法治。如果自恣儀式已經結束，但大眾尚未起身，或者已經起身，客人來訪人數較少，應該給予清凈。如果不給予清凈，則應依法處理。如果客人人數相等或更多，應該重新進行自恣，否則應依法處理。若下別示別人。僧法即五人對首同四人。故並指如前。下面分別說明不同的人。僧團的羯磨需要五人，對首懺悔需要四人，因此都如前所述。第五問答中破夏可解。言離衣者以未入迦提故。關於第五個問題的回答，『破夏』（broken retreat）是可以理解的，因為還沒有進入迦提（kathina，功德衣）的月份。受日中此謂。七月九日受者。下引文證。這裡指的是七月九日接受功德衣的情況，下面會引用經文來證明。疏云。如律所制。及七日還。今限明相。乃在界外絕此分齊。故說破夏。疏文中說，根據戒律規定，七日後歸還。現在限定在明相出現時，如果超出了界限，就屬於『破夏』。又云。七月十日受七日。至第七日是夏滿。不來無犯(準知從十已去受者前緣未竟。不來奔夏)。疏文中還說，七月十日接受七日，到第七天是夏季結束。如果沒來，不算違犯（由此可知，從十日以後接受的人，如果之前的因緣未了，不來參加夏季安居，也不算違犯）。六問答中四分受日往余處自恣。第六個問題的回答是，《四分律》允許在接受功德衣的當天前往其他地方進行自恣。

【English Translation】 Chong Lan. The six unique treatments are: the two lower-ranking offenses of Sanghika-disesa, Thullaccaya, and the two lighter offenses of Pacittiya and Sikkhamana. This means that in the precepts, there are six different ways to deal with different degrees of violations, including Sanghika-disesa, Thullaccaya, serious offenses, and minor offenses. The three common Sangha distinctions refer to confession and relinquishment of offenses. This refers to the elimination of offenses through confession and relinquishment, which is a method of internal handling within the Sangha. Pravāraṇā (self-surrender) requires purity of conduct to gather the Sangha. Inner sincerity, no concealment, and flawless verbal expression are essential. Therefore, it is said to 'respond to the Sangha with one's heart.' In the Pravāraṇā ceremony, the Sangha must ensure purity of conduct, sincerity of heart, and flawless verbal expression in order to truly achieve the purpose of 'responding to the Sangha with one's heart'. Although the two methods of 'Pratideśanīya' (confession) and 'Pravāraṇā' differ in form, both require purity of body and mind to be able to state truthfully. Although the 'Pratideśanīya' and 'Pravāraṇā' ceremonies differ in form, both require participants to maintain purity of body and mind in order to make truthful statements. The second question concerns the fear of partiality due to different sources. The answer emphasizes that all precepts originate from the Dharma and can be adopted according to specific circumstances. The second question is about the concern that different sources of precepts may lead to biased understanding, so the answer emphasizes that all precepts originate from the Dharma and can be adopted according to specific circumstances. According to the Dharmaguptaka Vinaya, the bhikkhus, after the Pravāraṇā ceremony, recited the precepts and, due to prolonged sitting, became fatigued and requested guidance from the Buddha, who then granted permission. According to the Dharmaguptaka Vinaya, the bhikkhus recited the precepts after the Pravāraṇā ceremony, and because they were tired from sitting for a long time, they asked the Buddha for instructions, and the Buddha therefore granted permission. The third question concerns the six groups of nuns interfering with the bhikkhus' Karma (Sangha affairs) and Pravāraṇā ceremonies. The precepts stipulate that Pravāraṇā should not be performed in front of the six groups of nuns, śrāmaṇerikās (female novices), and lay followers. The third question is about the situation where the six groups of nuns interfered with the bhikkhus' Karma and Pravāraṇā ceremonies. The precepts stipulate that Pravāraṇā should not be performed in front of the six groups of nuns, female novices, and lay followers. Also, because King Bimbisara sent troops to protect the Sangha, when the bhikkhus wanted to perform Pravāraṇā, the Buddha instructed them to have the soldiers withdraw. In addition, because King Bimbisara sent troops to protect the Sangha, when the bhikkhus wanted to perform Pravāraṇā, the Buddha instructed them to have the soldiers withdraw. First, clarify the principle of avoidance. If they do not avoid it themselves, they should be asked to leave. Nowadays, many ignorant people allow men and women to crowd and make noise, which seriously violates the precepts and should be asked to leave beforehand. First, clarify the principle of avoidance. If they do not avoid it themselves, they should be asked to leave. Nowadays, many ignorant people allow men and women to crowd and make noise, which seriously violates the precepts and should be asked to leave beforehand. Regarding the arrival of guests, first generally explain the distinction of the Sangha. According to the precepts, if the Pravāraṇā ceremony has not yet ended and guests arrive, whether the number of guests is less than, equal to, or greater than the host, Pravāraṇā should be performed in order according to seniority. Regarding the arrival of guests, first generally explain the distinction of the Sangha. According to the precepts, if the Pravāraṇā ceremony has not yet ended and guests arrive, whether the number of guests is less than, equal to, or greater than the host, Pravāraṇā should be performed in order according to seniority. If the Pravāraṇā ceremony has ended but the assembly has not yet risen, or has already risen, and the number of guests is small, purity should be granted. If purity is not granted, it should be dealt with according to the Dharma. If the number of guests is equal or greater, Pravāraṇā should be performed again, otherwise it should be dealt with according to the Dharma. If the Pravāraṇā ceremony has ended but the assembly has not yet risen, or has already risen, and the number of guests is small, purity should be granted. If purity is not granted, it should be dealt with according to the Dharma. If the number of guests is equal or greater, Pravāraṇā should be performed again, otherwise it should be dealt with according to the Dharma. Below, different people are described separately. The Karma of the Sangha requires five people, and confession requires four people, so they are all as described above. Below, different people are described separately. The Karma of the Sangha requires five people, and confession requires four people, so they are all as described above. In the answer to the fifth question, 'broken retreat' is understandable because it has not yet entered the month of Kathina (merit-clothing). In the answer to the fifth question, 'broken retreat' is understandable because it has not yet entered the month of Kathina. This refers to the case of receiving Kathina on July 9th. The following will cite scriptures to prove it. This refers to the case of receiving Kathina on July 9th. The following will cite scriptures to prove it. The commentary says that according to the precepts, it should be returned in seven days. Now it is limited to the appearance of the bright phase. If it exceeds the boundary, it is considered 'broken retreat'. The commentary says that according to the precepts, it should be returned in seven days. Now it is limited to the appearance of the bright phase. If it exceeds the boundary, it is considered 'broken retreat'. It also says that receiving it on July 10th for seven days, the seventh day is the end of summer. If you don't come, it is not a violation (it can be inferred that those who receive it after the 10th, if the previous conditions are not fulfilled, it is not a violation if they do not come to participate in the summer retreat). It also says that receiving it on July 10th for seven days, the seventh day is the end of summer. If you don't come, it is not a violation (it can be inferred that those who receive it after the 10th, if the previous conditions are not fulfilled, it is not a violation if they do not come to participate in the summer retreat). The answer to the sixth question is that the Dharmaguptaka Vinaya allows going to other places for Pravāraṇā on the day of receiving Kathina. The answer to the sixth question is that the Dharmaguptaka Vinaya allows going to other places for Pravāraṇā on the day of receiving Kathina.

及客來多少有難。出界並非當處。而僧祇結罪者乃制無緣輒往耳。第七問中謂。時僧得時現前此二種施並賞夏勞故。非時二施非所論矣。若二衣中時現前施。局前安居人者中后非分。如后明之。答中初引文明許。雖是中后夏功齊故。破夏不結定不預分。若下引房為例。律中分房已猶故多者開客住處。乃知中后安居得受房舍。夏竟分物可以例證。八問中有緣開略。無難如何恐致濫行。故須問決。答中律明。六群恐余比丘為作羯磨。遮自恣故乃起諸過。文列七種。五是非法。二是別眾。因一說二說佛即制斷。自今已去三說自恣。竊語謂低聲。佛言。應了了自恣足使他聞。疾疾即急語。佛言應徐徐自恣。明教詔中初教年少有三。初二師預教。猶下五德臨事教。句句謂隨教者語逐句說之。二教年老。初躡前問答中初答同。故下引例。九問答中律因前後安居人雜住。不知隨何自恣。白佛初令隨上座。上座中又有前後(主客各有上座)。次令隨舊住。復有前後。令隨多者。如文所引。第十問答中初引制教定犯。四分文通下引母論。既云出界。即是僧住。無緣結犯應得輕吉。文言緣者或是三寶。或約難事。隨有阻礙不可去者。五分受請正據俗舍。有惱請主故結重提。非請處者即是僧舍。反上得住準前應吉。次約化教顯過五。中一二可

見。或下三句為三種。二三相濫。以義分之上是慳吝。下即貪求。或可上約田宅園林。下是錢寶谷帛。此五無非慳貪。多事非出家業。遠離此者成德可知矣。迦絺那衣律中佛在舍衛。拘薩羅國諸比丘夏安居竟。往見世尊道路值雨。衣濕僧伽梨重疲極。又寒雪國糞掃衣比丘來見世尊。亦值天雨疲極。因聽受功德衣。開五種利注中翻名了論四名。第二從施主餘三就功能。上二名下自釋。無敗壞者補舊易新也(有云畜長過限不犯舍非也)。堅固者能使五戒無缺也。癊覆者令眾得五利也。次古翻二名可解。五利如下說。開併爲益故同名利。分章中並雜出者。即下五利時非時等。初科本宗中初定時分齊。前引文示開受之始。后引文證制舍之終。中間則下準知五月明矣。應受者即佛聽也。前安居簡除中后也。冬四月者連夏一月共為五也。如下明餘日得受。故下引證。謂下轉釋。但云即日故知不局。所以不許經宿者二意詳之。一恐久延過時失受。二是開奢。必須制約。十誦證上受通一月是明文也。四分十誦受有三十日。舍唯一日。下引母論亦然。五分中受同諸部舍法獨異。彼約得衣日去數滿四月。事同安居。前減后增並通一月。問何以異耶。答準詳諸部皆開四月。但是宗計各見不同。五分則取受衣為始。四分以迦提常開不在其數。若

【現代漢語翻譯】現代漢語譯本：見。或者下三句可以分為三種情況。第二句和第三句容易混淆，從意義上區分，上面一句是慳吝（吝嗇），下面一句是貪求（貪婪）。或者上面一句指田地、宅院、園林，下面一句指錢財、寶物、穀物、絲綢。這五種情況都屬於慳貪，是出家人不應該做的事情。遠離這些，成就德行是可以預見的。《迦絺那衣律》中記載，佛陀在舍衛城（Śrāvastī，古印度城市）的拘薩羅國（Kosala，古印度王國）時，眾比丘夏季安居（Vassa，雨季的閉關修行）結束后，前去拜見世尊（佛陀）。在路上遇到下雨，衣服濕了，僧伽梨（saṃghāṭī，一種袈裟）很重，非常疲憊。又有寒冷地區的比丘穿著糞掃衣（paṃsukūla，用丟棄的布料縫製的衣服）來拜見世尊，也遇到下雨，非常疲憊。因此聽受功德衣（Kathina-civara，安居結束后僧侶獲得的特殊布料）。開五種利益。《注中翻名了論》有四種名稱。第二種從施主（dānapati，佈施者）的角度，其餘三種從功能的角度。上面兩種名稱，下面會自己解釋。『無敗壞者』是指修補舊的，更換新的（有人說，畜長超過限制不算犯戒，這是不對的）。『堅固者』是指能夠使五戒（pañca-śīla，佛教的基本戒律）沒有缺失。『癊覆者』是指令大眾得到五種利益。接下來古譯的兩種名稱可以理解。五種利益如下所述。開併爲益，所以都叫做利益。分章中並雜出者，即下面五利時非時等。初科本宗中，首先確定時間界限。前面引用的經文，是說明開始接受的時間。後面引用的經文，是證明停止舍（放棄）的時間。中間則根據下文可以知道是五月。應該接受，就是佛陀允許。前面安居簡除中后也。冬四月者，連夏天一個月，共為五個月。如下文說明剩餘的日子可以接受，所以下面引用證明。所謂下文轉釋。但說即日，所以知道不侷限。之所以不允許經過一夜，有兩個意思，詳細說明：一是恐怕拖延太久，錯過時間，失去接受的機會；二是開了奢侈之風，必須加以限制。《十誦律》證明上面接受可以通一個月，這是明確的。《四分律》、《十誦律》接受有三十天，舍只有一天。下面引用的《母論》也是這樣。《五分律》中接受與其他律部相同，舍法卻獨特不同。它按照得到衣服的日子算起，滿四個月。事情與安居相同。前面減少，後面增加，都通一個月。問：為什麼不同呢？答：根據各律部的詳細情況，都允許四個月。但是各宗的計算方法不同。《五分律》以接受衣服為開始。《四分律》認為迦提常開，不在其數。如果...

【English Translation】 English version: See. Or the following three sentences can be divided into three situations. The second and third sentences are easily confused. Distinguishing them in terms of meaning, the first sentence is stinginess (mātsarya), and the second sentence is greed (lobha). Or the first sentence refers to fields, houses, gardens, and the second sentence refers to money, treasures, grains, and silks. These five situations all belong to stinginess and greed, which are things that renunciants should not do. Staying away from these, the achievement of virtue can be foreseen. In the Kathina-civara Vinaya, it is recorded that when the Buddha was in Śrāvastī (an ancient Indian city) in the Kosala (an ancient Indian kingdom), the bhikkhus (monks) went to visit the World Honored One (the Buddha) after the summer retreat (Vassa, the rainy season retreat). On the way, they encountered rain, their clothes got wet, the saṃghāṭī (a type of robe) was heavy, and they were very tired. Also, a bhikkhu from a cold region came to visit the World Honored One wearing paṃsukūla (robes made from discarded cloth), and he also encountered rain and was very tired. Therefore, they heard and received the Kathina-civara (special cloth received by monks after the retreat). Opening five kinds of benefits. The Commentary on Names and Meanings has four names. The second name is from the perspective of the dānapati (donor), and the remaining three are from the perspective of function. The above two names will be explained below. 'Without damage' means repairing the old and replacing the new (some say that exceeding the limit of possession is not a violation, which is incorrect). 'Firm' means that it can ensure that the pañca-śīla (the five basic precepts of Buddhism) are not lacking. 'Covering' means that it allows the public to obtain five benefits. Next, the two names translated in ancient times can be understood. The five benefits are described below. Opening and benefiting are the same, so they are both called benefits. Those that are mixed in the chapter division are the five benefits of timely and untimely, etc. In the initial section of the main school, first determine the time limit. The scriptures quoted earlier illustrate the beginning of the acceptance time. The scriptures quoted later prove the end of the time for relinquishing (giving up). In the middle, it can be known from the following that it is May. Should be accepted, that is, the Buddha allowed it. The previous An居簡除中后也. Winter four months, together with one month in summer, is a total of five months. As explained below, the remaining days can be accepted, so the following quote proves it. The so-called following is a reinterpretation. But it says 'that day', so we know it is not limited. The reason why it is not allowed to pass overnight is for two reasons, explained in detail: one is that I am afraid of delaying for too long, missing the time, and losing the opportunity to accept; the second is that it opens up a style of luxury, which must be restricted. The Sarvastivada Vinaya proves that the above acceptance can be valid for one month, which is clear. The Dharmaguptaka Vinaya and the Sarvastivada Vinaya have thirty days for acceptance and only one day for relinquishment. The Matrka also quoted below is the same. In the Mahisasaka Vinaya, acceptance is the same as other Vinayas, but the method of relinquishment is unique and different. It counts from the day of receiving the clothes, and it is full for four months. The matter is the same as the retreat. The front is reduced, and the back is increased, and both are valid for one month. Question: Why is it different? Answer: According to the details of each Vinaya, four months are allowed. However, the calculation methods of each school are different. The Mahisasaka Vinaya takes the acceptance of clothes as the beginning. The Dharmaguptaka Vinaya believes that Kathina is always open and is not included in the number. If...

據八月十五受者。不妨四分還成四月。五分卻得五月。思之可解。母論初明受舍。后七月下計日數。事緣不及。謂衣未辦。或似緣礙。亦開隔日(上諸文中且據作法舍。余舍則不定)。十誦不得攝閏。是奢法故。衣體中四。初示體。若得新者即時非時施。本非作德衣也。檀越施者正為作德衣。施通七眾也。糞衣下準律合有若是新衣若是故衣二句。並釋上糞衣耳。新物揲凈即上新衣以故揲也。浣納凈者明上故衣。不勞更揲也(即日來一種準律。在應法字上。今科于下)。不以下次明求乞離過。次列六種。上五簡非如二衣釋。下一顯如。謂道眾所施說凈長物也(僧祇亦云。凈財得作)。三上云。即日來及應法。此二明受法。言應法者即下簡人秉法皆須合教。四周下四明作衣法。又三初示堤條。若過是者謂七條大衣也。應云七條二十一隔大衣亦類增之。應自下明裁製。且示下衣。余可例準。又下明色相。律因六群以大色染衣錦衣白色衣作之。佛因制斷。律云。云何僧不成受功德衣。謂不浣不碾不治不安緣。不裁隔不編邊(不刺緣口)不安紐不作葉不安鉤。邪命得諂曲得相得激發得。離宿衣捨墮不作凈(前不捨墮兼收離衣)。不即日來。不應法受衣(反前應法可解)。不四周安緣(自下三種如后簡人中引)。不在僧前受。若有

【現代漢語翻譯】現代漢語譯本根據八月十五日受衣者的說法，不妨礙將四個月的期限仍然算作四個月，五個月的期限仍然算作五個月。仔細思考是可以理解的。不必討論最初明確的舍衣和受衣，以及之後七個月的計算天數，是因為情況不允許，比如衣服還沒有準備好，或者似乎有障礙。也允許隔日舍衣（以上各種情況，暫且根據作法舍衣，其他的舍衣則不一定）。《十誦律》不允許閏月，因為這是奢法的緣故。衣體中，『四』，最初是展示衣體。如果得到新的衣服，可以即時或非時佈施，這本來就不是爲了積功德而製作的衣服。檀越（Dàn yuè，施主）佈施衣服，正是爲了製作功德衣。佈施可以通於七眾（qī zhòng，比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）。糞衣（fèn yī，用丟棄的布料縫製的衣服）下面，按照律典應該有『若是新衣，若是故衣』這兩句話，都是爲了解釋上面的糞衣。新的物品經過拆洗乾淨，就是上面的新衣，因為是拆洗過的。洗滌並納入乾淨的布料，說明是上面的故衣，不需要再拆洗了（即日來一種，按照律典，在『應法』字上，現在科判在下面）。下面依次說明求乞，遠離過失，然後列出六種情況。上面的五種是簡別『非』，如同二衣（èr yī，指內衣和覆身衣）的解釋。下面一種是顯明『如』，指道眾所佈施的清凈長物（cháng wù，指超過規定時間使用的物品）。（《僧祇律》也說，用清凈的財物可以製作衣服）。前面三種說，『即日來』和『應法』，這兩種說明受衣的方法。說到『應法』，就是下面簡別的人秉持佛法都必須符合教義。四周安緣（ān yuán，縫製衣緣）下面四種說明作衣的方法。又分為三部分，首先展示堤條（dī tiáo，衣的邊緣），如果超過這個，就是指七條大衣（qī tiáo dà yī，比丘所穿的大衣）。應該說七條二十一隔大衣（qī tiáo èr shí yī gé dà yī，七條大衣的一種）也類似地增加。『應自下』說明裁剪製作，先展示下衣（xià yī，指裙子），其餘的可以類推。又下面說明顏色和相狀。《律典》因為六群比丘（liù qún bǐ qiū，指六個行為不端的比丘）用大色（dà sè，鮮艷的顏色）染衣、用錦衣、用白色衣製作衣服，佛因此制定禁令。《律典》說：『什麼樣的僧人不能成就受功德衣？』就是不洗、不碾、不整理、不安衣緣、不裁剪間隔、不編織邊緣（不刺繡邊緣）、不安鈕釦、不製作葉狀裝飾、不安鉤子，用邪命（xié mìng，不正當的謀生手段）獲得，用諂曲（chǎn qū，諂媚奉承）獲得，用相（xiàng，占卜）獲得，用激發（jī fā，恐嚇）獲得。離宿衣（lí sù yī，隔夜的衣服）捨墮（shě duò，一種罪名），不作凈（qián bù shě duò jiān shōu lí yī，前面不捨墮兼收離衣）。不即日來，不應法受衣（反過來理解前面的應法即可）。不四周安緣（下面三種如同後面簡別的人中引用的）。不在僧眾面前受。如果有人...

【English Translation】 English version According to the recipient on August 15th, it does not hinder considering four months as four months and five months as five months. Thinking about it, it can be understood. There is no need to discuss the initial clear giving up of clothes and receiving clothes, as well as the subsequent calculation of days for seven months, because the situation does not allow it, such as the clothes not being ready, or there seems to be an obstacle. It is also allowed to give up clothes every other day (in the above various situations, temporarily based on the method of giving up clothes, other giving up of clothes is not necessarily the case). The 'Ten Recitations Vinaya' does not allow leap months, because this is a luxurious practice. In the body of the robe, 'four' initially shows the body of the robe. If you get new clothes, you can give alms immediately or at an inopportune time, which was not originally made for accumulating merit. Dàn yuè (benefactors) giving alms of clothes is precisely for making merit clothes. Almsgiving can be common to the seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, and upasikas). Below the 'rag robe' (robes made from discarded fabrics), according to the Vinaya, there should be the two sentences 'If it is a new robe, if it is an old robe,' which are both to explain the above rag robe. New items that have been dismantled and washed clean are the above new robes because they have been dismantled and washed. Washing and incorporating clean fabrics indicates the above old robes, which do not need to be dismantled and washed again (the 'coming on the same day' type, according to the Vinaya, is on the word 'appropriate law,' and now the judgment is below). The following sequentially explains seeking alms, avoiding faults, and then lists six situations. The above five are to distinguish 'not,' like the explanation of the two robes (inner robe and covering robe). The following one is to clarify 'as,' referring to the pure long-term possessions (items used beyond the prescribed time) given by the monastic community. (The 'Sanghika Vinaya' also says that pure wealth can be used to make clothes). The previous three say, 'coming on the same day' and 'appropriate law,' these two explain the method of receiving clothes. Speaking of 'appropriate law,' that is, the people distinguished below who uphold the Dharma must all conform to the teachings. The four weeks of sewing the edges explain the method of making clothes. It is also divided into three parts, first showing the embankment strips (the edges of the robe), if it exceeds this, it refers to the seven-strip great robe (the great robe worn by bhikshus). It should be said that the seven-strip twenty-one-section great robe (a type of seven-strip great robe) is similarly increased. 'Should from below' explains the tailoring and making, first showing the lower robe (the skirt), and the rest can be inferred by analogy. Also below, it explains the color and appearance. The Vinaya, because the six-group bhikshus (referring to the six unruly bhikshus) used bright colors to dye clothes, used brocade clothes, and used white clothes to make clothes, the Buddha therefore made prohibitions. The Vinaya says: 'What kind of monks cannot achieve receiving merit clothes?' That is, not washing, not rolling, not tidying, not sewing the edges, not cutting intervals, not weaving the edges (not embroidering the edges), not sewing buttons, not making leaf-shaped decorations, not sewing hooks, obtaining by wrong livelihood (improper means of making a living), obtaining by flattery, obtaining by divination, obtaining by intimidation. Leaving overnight clothes, giving up and falling (a type of crime), not making pure (the previous not giving up and falling also includes leaving clothes). Not coming on the same day, not receiving clothes according to the appropriate law (understanding the previous appropriate law in reverse is sufficient). Not sewing the edges around the four weeks (the following three are like those quoted in the people distinguished later). Not receiving in front of the monastic community. If someone...

難若界外住如是。並不成反之則成。十誦中初簡作。若故下簡體。到冢取者釋上覆死衣。注中和會前文。應知。四分常用糞衣。亦無所擇。若揲下示如法。伽論急施及時衣本非德衣施。經宿亦成受。僧祇未用即上新衣。五分明非有七。並以若字標之。上四簡衣。即製造體色量皆非法也。第五簡時。六七並簡受人。故舍五事者準彼上有若欲二字。五事即畜長等五戒。上明貪利。下即慢戒(有以五事為五利。彼文不然)。三明簡人。初簡受中四分四種。有難者謂王賊等難眾不得受。即簡受人也。戒疏云。律云。有難無大衣。今既賊難故不合受。無難應成(文見蘭若離衣戒。古云十三難人謬矣)。無僧伽梨者非本開意。如前緣中。若爾無下二衣成受不。答文中不簡思之可知。界外住者身雖現前相不足數故。善見初通簡是非。文中必該中安居不安居者。若下別示界外。初不滿及后滿五不解。並簡異界不得中明僧及沙彌。僧為受已成足得利。並顯當界成受(謂請僧為受戒已但共新戒受衣)。十誦初明曲開。異界同結者彼云。安居竟四邊僧坊若八若九若十。若過共結一界受迦絺那衣。一切比丘皆得名受。后別結者謂。作法受已即解即結。非五月滿也。彼問如上僧坊共結受已舍是大界。是諸比丘名受衣耶。答皆名受。舍者等者如有一

處眾。不樂利不待時滿。或作法舍或遇緣失。不妨余處故也。彼問眾多僧坊共結受已舍是界。已舍迦絺那衣。一切比丘皆名舍耶。答舍者舍不捨者不捨。今引答詞仍變其語耳。二簡犯過。擯人即滅擯。彼文止列四人。令加等字。更收應擯及三舉人以棄眾外不合同法故(諸文不簡四羯磨人。義詳似得)。持人中十誦五德。上四可解。謂下釋第五。得不得者須約時衣人三種釋之。善見中初明用衣多少。重物者如送錢寶等。若羯磨下此明於五德中複選缺乏。以衣屬彼有所濟故。此科所明正簡持衣五德。又論云三衣隨施主語。悉與受衣人(即是五德)。眾僧不得受迦絺那衣(舊謂。五月滿已還以此衣與眾中衣壞等誤矣)。了疏夏初先白者令僧觀察。日久可知。所觀有五。不多事者專守衣故。不好失者眾所憑故。不貪財者非為此衣故。有慈悲者憐愍眾故。好惠施者令他得利故。問持衣人自得利否。答但持不受故不得利。問三不自具受時如何。答善見云。持衣比丘舍已所受僧伽梨。著迦絺那衣。往白上座云。我以法持僧伽梨迦絺(準此先衣舍已說凈。迦絺加法受持)。四受衣法作中。初科律令差人亦不出法。僧祇文云。大德僧聽僧得此衣財若僧時到僧拜某甲比丘及餘人作僧迦絺那衣白如是。大德僧聽(合牒白。中緣本)。諸大德忍

【現代漢語翻譯】現代漢語譯本處眾（與大眾相處）。不樂於利益，不等待時間滿足。或者因為制定了法規而捨棄，或者因為遇到了因緣而失去。不妨礙在其他地方這樣做。他們問：眾多的僧坊共同結界受戒后捨棄了這個界限，已經捨棄了kaṭhina（迦絺那）衣，所有比丘都稱為捨棄了嗎？回答是：捨棄的人捨棄，不捨棄的人不捨棄。現在引用回答的詞語，只是改變了它的說法而已。二、簡別犯過之人。被擯斥的人立即被滅擯。那段文字只列出了四種人，應該加上『等』字，以便包括應該被擯斥的人以及三次舉罪的人，因為他們被排除在僧團之外，不符合僧團的法規（各種文獻沒有簡別四種羯磨（karma，業）之人，從道理上講似乎是可以的）。持衣人中，《十誦律》有五德。前四種可以理解，指的是下面解釋的第五種。『得』與『不得』需要根據時間、衣服、人三種情況來解釋。《善見律毗婆沙》中首先說明了使用衣服的多少。重物指的是像送錢財寶物等。『若羯磨下』，這裡說明在五德中又選擇了缺乏的，因為衣服屬於他們，可以有所救濟。這一科所說明的正是簡別持衣的五德。又，《律論》說，三衣隨著施主的話語，全部給予受衣人（也就是五德之人）。眾僧不得受kaṭhina（迦絺那）衣（舊說：五個月滿后，再把這件衣服還給僧團中衣服破損的人，這是錯誤的）。《了疏》說，在夏季安居開始時先稟白，是爲了讓僧眾觀察，時間長了就可以知道。所觀察的有五點：不多事的人，因為他們專心守護衣服；不好失的人，因為他們是大眾所依靠的；不貪財的人，因為他們不是爲了這件衣服；有慈悲心的人，因為他們憐憫僧眾；喜歡佈施的人，因為他們讓別人得到利益。問：持衣人自己能得到利益嗎？答：只是持有而不接受，所以不能得到利益。問：三德不親自具足受衣時該怎麼辦？答：《善見律毗婆沙》說，持衣比丘捨棄已經受持的saṃghāṭī（僧伽梨），穿上kaṭhina（迦絺那）衣，去稟告上座說：『我依法持僧伽梨kaṭhina（迦絺那）』（按照這個說法，先捨棄舊衣服，然後說清凈，kaṭhina（迦絺那）加上法來受持）。四、受衣法作中。初科的律令差人也沒有超出這個範圍。《僧祇律》中說：『大德僧聽，僧團得到這件衣服財物，如果僧團時間到了，僧團拜某甲比丘及其他人作僧團kaṭhina（迦絺那）衣，稟白如是。大德僧聽（應該按照稟白的內容，中間是因緣的根本）。諸位大德忍受』。

【English Translation】 English version Dwelling with the Sangha (community). Not delighting in benefits, not waiting for the time to be fulfilled. Either abandoning due to established rules, or losing due to encountering conditions. It does not hinder doing so elsewhere. They ask: After numerous monasteries jointly establish a boundary and receive the precepts, and then abandon this boundary, having already relinquished the kaṭhina (迦絺那, robe given at the end of the rainy season retreat) robe, are all bhikṣus (比丘, monks) called those who have relinquished? The answer is: Those who relinquish, relinquish; those who do not relinquish, do not relinquish. Now, quoting the words of the answer, it is merely changing its expression. Second, distinguishing those who have transgressed. Those who are expelled are immediately expelled. That text only lists four types of people; the word 'etc.' should be added to include those who should be expelled and those who have been censured three times, because they are excluded from the Sangha and do not conform to the Sangha's regulations (various texts do not distinguish the four karma (羯磨, actions) participants; it seems reasonable in principle). Among those who hold the robe, the Daśabhāṇavāra-vinaya (十誦律) has five virtues. The first four can be understood, referring to the fifth explained below. 'Gaining' and 'not gaining' need to be explained in terms of time, robe, and person. The Samantapāsādikā (善見律毗婆沙) first explains the amount of robe used. Heavy items refer to things like sending money and treasures. 'If karma below,' this explains that among the five virtues, those who are lacking are selected because the robe belongs to them and can provide some relief. This section explains precisely the five virtues of distinguishing those who hold the robe. Furthermore, the Vinaya-sūtra (律論) says that the three robes, according to the words of the donor, are all given to the robe recipient (i.e., those with the five virtues). The Sangha may not receive the kaṭhina (迦絺那) robe (the old saying: after five months, return this robe to those in the Sangha whose robes are damaged is incorrect). The Liaoshu (了疏) says that reporting first at the beginning of the summer retreat is to allow the Sangha to observe, and after a long time, it can be known. There are five points to observe: those who are not meddlesome, because they are focused on guarding the robe; those who do not like to lose, because they are relied upon by the community; those who are not greedy, because they are not for this robe; those who have compassion, because they pity the Sangha; those who like to give, because they benefit others. Question: Can the robe holder benefit themselves? Answer: Only holding and not receiving, so they cannot benefit. Question: What if the three virtues are not personally fully possessed when receiving the robe? Answer: The Samantapāsādikā (善見律毗婆沙) says that the robe-holding bhikṣu (比丘, monk) relinquishes the saṃghāṭī (僧伽梨, outer robe) that has already been received, puts on the kaṭhina (迦絺那) robe, and goes to report to the senior monk, saying: 'I lawfully hold the saṃghāṭī (僧伽梨) kaṭhina (迦絺那)' (according to this statement, first relinquish the old robe, then declare purity, and add the Dharma to the kaṭhina (迦絺那) to receive and hold it). Fourth, in the act of receiving the robe. The initial section's Vinaya command to appoint people does not exceed this scope. The Mahāsaṃghika-vinaya (僧祇律) says: 'Venerable Sangha, listen, the Sangha has obtained this robe and wealth; if the Sangha's time has come, the Sangha appoints so-and-so bhikṣu (比丘, monk) and others to make the Sangha's kaṭhina (迦絺那) robe, report thus. Venerable Sangha, listen (should follow the content of the report, the middle is the root of the cause). Venerable ones, endure.'

某甲比丘(云云如上)者默然若不忍者便說僧已忍某甲比丘(云云)竟僧忍默然等如常(必有用者依本宗綱緣故之)。次科初明開制。不得說道德者遮其詞免作留難。若不共作令彼經宿。不成受故。所以下示意。諸佛贊者能使得利安樂修道。故論云。昔有佛名蓮華。有弟子名須阇多。作迦絺那衣未成。故與諸比丘共作。后科指廣仍申略意。此雖不出前衣體中文亦詳矣。更引僧祇示之。彼云。若外人施衣財不得默受。應作是說。我今受迦絺那衣財。受已到僧中。白二告僧云。大德僧聽僧得此時衣財若僧時到僧取此迦絺那衣白如是(羯磨準作合上緣本為第二句)。次差能作衣者。若一人若二三人白二差之(如上)。差已一人作主受衣財。時應作是言。受此迦絺那衣財僧當受(三說)。浣時應云。浣是迦絺那衣僧當受如是。裁時縫時染時點凈時。隨所作如上三說。不說而作亦成。但得越毗尼罪。正受中初科。橫疊者從長量也。疊即是欇。雨頭兩綴中間三綴五綴。則為四疊(準此長量止八尺計明矣)。秉法中初簡眾。總前諸部共十一人。一與欲人(即不現前)。二有難(此通一眾)。三無大衣。四異界。五中后安居。六破。七不結。八犯殘。九別住。十學悔。十一擯人。令別坐者以合受人必相連線。行事便故不依欲第也。雖下

【現代漢語翻譯】現代漢語譯本：某甲比丘（如同前面所說）沉默不語，好像不能忍受一樣，於是說僧團已經認可某甲比丘（如同前面所說）完畢，僧團認可，沉默等都如常（如果必須使用，依據本宗的綱領和緣由）。接下來一部分首先說明制定規則。不得談論道德，是爲了避免他的言辭成為阻礙。如果不一起做，就讓它過夜，因為這樣就不能完成受迦絺那衣。所以下面是示意。諸佛讚歎迦絺那衣，能使人得到利益，安樂地修行。所以《律論》說，過去有佛名叫蓮華（Padma），有一位弟子名叫須阇多（Sujata），製作迦絺那衣還沒有完成，所以與眾比丘一起製作。後面一部分指出廣泛的內容，仍然申述簡略的意義。這雖然沒有超出前面衣體的文字，但內容也詳細了。再引用《僧祇律》來展示。其中說，如果有外人佈施衣物，不得默默接受，應當這樣說：『我現在接受迦絺那衣的財物。』接受後到僧團中，稟告兩次說：『大德僧團請聽，僧團得到此時的衣物財物，如果僧團時間到了，僧團取用這迦絺那衣，稟告如是。』（羯磨（Karma）的準則，製作時結合上面的緣由，以『僧得此時衣財』為第二句）。接下來差遣能製作衣服的人，如果一人或二三人，稟告兩次差遣他們（如上）。差遣完畢，一人作為負責人接受衣物財物，這時應當這樣說：『接受這迦絺那衣的財物，僧團應當接受。』（說三遍）。洗滌時應當說：『洗滌這迦絺那衣，僧團應當接受，如是。』裁剪時、縫紉時、染色時、點凈時，隨著所做的事情，如上說三遍。不說而做也算完成，但會犯越毗尼罪。正受中，第一部分，橫向摺疊是從長度來衡量。摺疊就是欇（攝）。雨頭兩端綴上，中間綴三處或五處，就成為四疊（按照這個長度來衡量，止於八尺，計算就明白了）。秉法中，首先簡擇大眾。總共前面各部共十一人。一、與欲人（即不現前）。二、有難（這裡指整個僧團）。三、沒有大衣。四、異界。五、中后安居。六、破戒。七、不結界。八、犯殘。九、別住。十、學悔。十一、擯出的人。讓這些人分別坐開，是因為接受的人必須相互連線。爲了行事方便，所以不按照與欲的順序。雖然下面……

【English Translation】 English version: The Bhikkhu A (as mentioned above) remained silent, seemingly unable to bear it, and then declared that the Sangha had approved Bhikkhu A (as mentioned above). The Sangha's approval, silence, etc., remained as usual (if necessary, according to the principles and reasons of this school). The next section first clarifies the establishment of the rules. One must not discuss morality, to avoid their words becoming an obstacle. If it is not done together, let it stay overnight, because then the Kathina robe cannot be received. Therefore, the following is an illustration. The Buddhas praise the Kathina robe, which can bring benefits and happiness to practice. Therefore, the Vinaya-sutra says that in the past there was a Buddha named Padma (Lotus), and a disciple named Sujata was making a Kathina robe but had not finished it, so he made it together with the Bhikkhus. The following section points out the extensive content, still stating the concise meaning. Although this does not exceed the text of the previous robe body, the content is also detailed. Furthermore, the Mahasanghika Vinaya is cited to demonstrate it. It says that if an outsider donates clothing, it must not be accepted silently, but should be said: 'I now accept the property for the Kathina robe.' After accepting it, go to the Sangha and report twice, saying: 'Venerable Sangha, please listen, the Sangha has received the property for the clothing at this time. If the Sangha's time has come, the Sangha will take this Kathina robe, report thus.' (The principle of Karma, when making it, combine the above reasons, with 'the Sangha receives the property for the clothing at this time' as the second sentence). Next, appoint those who can make clothes, whether one person or two or three people, report twice to appoint them (as above). After the appointment, one person acts as the person in charge to receive the clothing property, at this time it should be said: 'Accept the property for this Kathina robe, the Sangha should accept it.' (Say it three times). When washing, it should be said: 'Washing this Kathina robe, the Sangha should accept it, thus.' When cutting, sewing, dyeing, and purifying, according to what is being done, say it three times as above. It is considered complete even if it is done without saying it, but it will be a violation of the Vinaya. In the proper reception, the first part, horizontal folding is measured from the length. Folding is Samgraha (collection). Attach at both ends of the rain head, and attach at three or five places in the middle, then it becomes four folds (according to this length measurement, it stops at eight feet, the calculation is clear). In upholding the Dharma, first select the assembly. In total, there are eleven people from the previous schools. 1. The person giving consent (i.e., not present). 2. Those with difficulties (this refers to the entire Sangha). 3. Those without a large robe. 4. Those from a different boundary. 5. Those in the middle or late retreat. 6. Those who have broken precepts. 7. Those who have not established a boundary. 8. Those who have committed a residual offense. 9. Those living separately. 10. Those learning repentance. 11. Those who have been expelled. Let these people sit separately, because the people receiving must be connected to each other. For the convenience of the proceedings, it is not in the order of giving consent. Although below...

遮情。恐謂雨分容乖別。故問答中且據通衣通下三法。若行別答隨法牒之。白中問。此與自恣法差白前後者。答有人言。德衣聽教通作不作。先和告眾許作方差。自恣嚴制無慮不行直爾先差後方和眾。或可。德衣三法並上座作。自恣白和須五德秉。故不等也。又可。製法不同不須比難。差人中注示儀式。與一比丘者。與謂相對問答。文似別對餘人。準律即是五德。與衣中註文先示五德具儀。當下上座作法羯磨緣中。可分衣即目輕物。此牒緣也。僧下牒本。上二句示僧眾付衣。此比丘下明五德受衣。次受衣中次科上座跪者。準下三座皆然。卻行即退身也。所以自恣對二三人今對四人者。思之可解。陳詞中三。初五德作法未受令受曰當。正受是今結今名已。二僧受詞中其受者通指眾僧。善受者無非法過。此中者指所受衣。衣名功德名必有實。功既屬我。必獲五利各各說者非合誦也。三五德對答。四人說已總以一答(四分唯有僧法。僧祇開對首心念受者應是部別。故所不引)。舍法中律因六群不出功德衣。以久得五事故。舍故佛因制舍。若不出過功德衣分齊突吉羅。本部中初科上二可解。又下律云。有八種因緣舍功德衣一去(作不還意出去便失。由本受時並有要心。后違故失也)。二竟(出界作衣作竟即失)。三不竟(出界

得念亦不作衣。亦不還衣不竟即舍)。四失(出界作衣竟失衣。亦失德衣)。五望斷(出界外希望作衣至所望處。不得望斷即失)。六聞(出界作衣竟。聞眾僧出德衣即失)。七出界(出界作衣竟在界外。眾僧出切德衣即失)。八共出(在界外作衣。若竟不竟還住處和合出功德衣)。前五違本要心故失。后三還因羯磨出之。問后三與前僧和合出有何異耶。答前是時滿。后三不定。故不同也。別顯中初明問和者。律中唯此羯磨及戒本序前具列之。余皆例用故須詳示令知所出。文中六緣。且據問者終須具十。如上篇中。他部僧祇有十種。一衣竟舍(受已作念。衣竟當舍。后竟即舍)。二受時舍(作念。受衣時當舍。后受即舍)。三時竟舍(作念。爾許時當舍。期滿即舍)。四聞舍(作念。聞和上阇梨舍時當舍。后聞即舍)。五送舍(作念。是衣與他已當舍。後送即舍)。六壞舍(受已中間自言。我今舍。作是語時即舍)。七失舍(作念。是衣中間敗壞。失不現當舍。后壞失即舍)。八出去舍(作念。此中住去時當舍。後去即舍)。九過時舍(如鈔所引。彼云。得越毗尼)。十究竟舍(至臘月十五日僧中一人唱云。大德僧今日僧舍迦絺那衣三說)。指餘部者五分八事失。一時竟(即僧祇過時)。二失衣。三聞失。四遠去。五

【現代漢語翻譯】現代漢語譯本得念也不製作 Katisina 衣（Katisina-cīvara，功德衣）。也不歸還 Katisina 衣（如果未完成就捨棄）。四、失去（超出結界製作 Katisina 衣完成，失去 Katisina 衣，也失去功德衣）。五、斷希望（超出結界外希望製作 Katisina 衣，到達希望之處，如果希望斷絕就失去）。六、聽聞（超出結界製作 Katisina 衣完成，聽聞眾僧捨棄功德衣就失去）。七、超出結界（超出結界製作 Katisina 衣完成，在結界外，眾僧捨棄一切功德衣就失去）。八、共同捨棄（在結界外製作 Katisina 衣，如果完成或未完成，回到住處共同捨棄功德衣）。前五種是因為違背了最初的意願而失去。后三種是因為羯磨（karma，業）而捨棄。問：后三種與之前僧眾共同捨棄有什麼不同呢？答：之前是時間到了，后三種是不確定的，所以不同。特別顯示中，首先說明提問和合者。律中只有這個羯磨以及戒本序言前面詳細列出。其餘都按照例子使用，所以需要詳細說明，讓人知道所出之處。文中六種因緣，且根據提問者最終需要具備十種。如上篇中，其他部派僧祇有十種：一、衣完成捨棄（接受後作念，衣完成應當捨棄，之後完成就捨棄）。二、接受時捨棄（作念，接受衣時應當捨棄，之後接受就捨棄）。三、時間到捨棄（作念，到某個時間應當捨棄，期限滿就捨棄）。四、聽聞捨棄（作念，聽聞和尚或阿阇梨捨棄時應當捨棄，之後聽聞就捨棄）。五、送給捨棄（作念，這件衣送給他人後應當捨棄，之後送給就捨棄）。六、損壞捨棄（接受后中間自己說，我現在捨棄，說這句話時就捨棄）。七、失去捨棄（作念，這件衣中間敗壞，失去不出現時應當捨棄，之後損壞失去就捨棄）。八、出去捨棄（作念，從這裡離開時應當捨棄，之後離開就捨棄）。九、過期捨棄（如鈔所引用，那裡說，得到越毗尼）。十、究竟捨棄（到臘月十五日僧眾中一人唱道：大德僧，今日僧眾捨棄迦絺那衣，說三遍）。指其他部派，五分律有八種失去：一、時間到（即僧祇律的過期）。二、失去衣。三、聽聞失去。四、遠離。五

【English Translation】 English version One does not make a Katisina-cīvara (Katisina robe, merit robe) with mindfulness. Nor does one return the Katisina-cīvara (if it is abandoned before completion). Four, loss (making the Katisina-cīvara outside the boundary, completing it, losing the Katisina-cīvara, and also losing the merit robe). Five, giving up hope (hoping to make the Katisina-cīvara outside the boundary, reaching the hoped-for place, if hope is cut off, it is lost). Six, hearing (making the Katisina-cīvara outside the boundary, completing it, hearing that the Sangha has abandoned the merit robe, it is lost). Seven, going outside the boundary (making the Katisina-cīvara outside the boundary, completing it, being outside the boundary, the Sangha abandoning all merit robes, it is lost). Eight, abandoning together (making the Katisina-cīvara outside the boundary, whether completed or not, returning to the dwelling place and abandoning the merit robe together). The first five are lost because they violate the original intention. The last three are abandoned because of karma. Question: What is the difference between the last three and the previous abandonment by the Sangha together? Answer: The previous one is when the time is up, the last three are uncertain, so they are different. In the special display, first explain the question of those who are in harmony. In the Vinaya, only this karma and the preface to the precepts are listed in detail. The rest are used according to examples, so it is necessary to explain in detail so that people know where it comes from. In the text, there are six causes and conditions, and according to the questioner, ten must be possessed in the end. As in the previous chapter, other sectarian Sanghas have ten kinds: One, abandoning after the robe is completed (after receiving it, thinking, the robe should be abandoned after it is completed, and then it is abandoned after it is completed). Two, abandoning at the time of receiving (thinking, the robe should be abandoned at the time of receiving, and then it is abandoned after receiving it). Three, abandoning when the time is up (thinking, the robe should be abandoned at a certain time, and then it is abandoned when the time limit is reached). Four, abandoning after hearing (thinking, the robe should be abandoned when hearing the preceptor or acariya abandon it, and then it is abandoned after hearing it). Five, abandoning after giving it away (thinking, the robe should be abandoned after giving it to others, and then it is abandoned after giving it away). Six, abandoning after damage (after receiving it, saying in the middle, I abandon it now, and it is abandoned when this sentence is said). Seven, abandoning after loss (thinking, the robe should be abandoned when it is damaged and lost in the middle, and then it is abandoned after it is damaged and lost). Eight, abandoning after leaving (thinking, the robe should be abandoned when leaving this place, and then it is abandoned after leaving). Nine, abandoning after the expiration date (as quoted in the commentary, it says there, obtaining a transgression of the Vinaya). Ten, ultimate abandonment (on the fifteenth day of the twelfth month, one of the Sangha members chants: Venerable Sangha, today the Sangha abandons the Kathina robe, saying it three times). Referring to other sects, the five-part Vinaya has eight kinds of loss: One, the time is up (that is, the expiration of the Sangha Vinaya). Two, loss of the robe. Three, loss after hearing. Four, being far away. Five

望斷(此四同上四分)。六衣出界(將德衣出界經宿也)。七人出界(同四分持人出界宿)。八白二舍(四分單白)。了論有八。一竟。二成就(未詳)。三出離(同前去也)。四失。五聞。六過位(即時過也)。七望斷。八共拔除(作法出也)。十種如上僧祇。各隨下通示諸文之意。違本心者且據多分。其間不無作法過時。五利中標云通塞者。通謂五月得。利塞即時外不開(此中止論有衣五月。其一刀常開。如安居篇不可相濫)。通塞中初通列五相。總開八罪畜長攝三(十日月望急施)。離衣含二(聚蘭)。釋相具明。並指如后。所以開者夏竟營衣出入多務。若不開通無成濟故也。準十誦得九利。一十夜(長衣)。二六夜。三一夜(即二離衣)。四五緣留僧伽梨(一恐怖。二兩三營大衣。四浣染。五深藏)。五五緣留雨衣。六數數食。七別眾。八九二時不白入聚落(四分不開非時。部別不同)。其下別簡畜長。初明分齊。一年之中五月為時。七月名非時。餘下持相攝時前十日開受急施。即非時攝時也。自恣竟不為安居施者時攝非時也。誡等心中恐于利養得失動懷。故引經示令心平等。初列四法。即是八風四違四順。文先舉違故云有四。後方合辨則云八法。無恐是心以安住故。不轉即身口以守常故。得下示得失平等。

【現代漢語翻譯】現代漢語譯本望斷（此四同上四分）。六衣出界（將德衣出界經宿也）。七人出界（同四分持人出界宿）。八白二舍（四分單白）。了論有八：一竟，二成就（未詳），三出離（同前去也），四失，五聞，六過位（即時過也），七望斷，八共拔除（作法出也）。十種如上僧祇。各隨下通示諸文之意。違本心者且據多分。其間不無作法過時。五利中標云通塞者。通謂五月得。利塞即時外不開（此中止論有衣五月。其一刀常開。如安居篇不可相濫）。通塞中初通列五相。總開八罪畜長攝三（十日月望急施）。離衣含二（聚蘭）。釋相具明。並指如后。所以開者夏竟營衣出入多務。若不開通無成濟故也。準十誦得九利。一十夜（長衣），二六夜，三一夜（即二離衣），四五緣留僧伽梨（sanghati，僧伽梨：一種袈裟）（一恐怖，二兩三營大衣，四浣染，五深藏），五五緣留雨衣，六數數食，七別眾，八九二時不白入聚落（四分不開非時。部別不同）。其下別簡畜長。初明分齊。一年之中五月為時。七月名非時。餘下持相攝時前十日開受急施。即非時攝時也。自恣竟不為安居施者時攝非時也。誡等心中恐于利養得失動懷。故引經示令心平等。初列四法。即是八風四違四順。文先舉違故云有四。後方合辨則云八法。無恐是心以安住故。不轉即身口以守常故。得下示得失平等。（關於『望斷』，這四種情況與前面四分律相同）。『六衣出界』（指將功德衣帶出界外過夜的情況）。『七人出界』（與四分律中允許七人一起出界過夜的情況相同）。『八白二舍』（指四分律中的單白羯磨）。《了論》中有八種情況：一是『竟』（結束），二是『成就』（未詳），三是『出離』（與前面『去』的意思相同），四是『失』（失去），五是『聞』（聽聞），六是『過位』（即時過），七是『望斷』，八是『共拔除』（通過作法去除）。十種情況如僧祇律所說。各自根據下文通示的意義。違背本心的，暫且根據多數情況。其中不免有作法過時的情況。『五利』中標註『通塞』，『通』指五月可以得到利益，『利塞』指即時之外不開放（這裡《中止論》允許有衣五個月，其中一把刀常開，如安居篇所說，不可混淆）。『通塞』中首先通列五種情況。總共開放八種罪過，畜長攝取三種（十日月望急施）。離衣包含兩種（聚落）。詳細解釋這些情況，並指出在後面的內容中。之所以開放這些情況，是因為夏季結束時，營辦衣服出入事務繁多，如果不開放，就無法完成這些事務。根據《十誦律》，可以獲得九種利益：一是『十夜』（長衣），二是『六夜』，三是『一夜』（即兩種離衣），四是『五緣留僧伽梨』（sanghati，outer robe）（一恐怖，二兩三營大衣，四浣染，五深藏），五是『五緣留雨衣』，六是『數數食』，七是『別眾』，八是『九二時不白入聚落』（四分律不允許非時進入聚落，各部律不同）。下面分別簡別畜長。首先說明分界。一年之中，五月為時，七月名為非時。其餘持相攝時，前十日開放接受緊急佈施，即非時攝時。自恣結束后，不為安居施捨者，屬於時攝非時。告誡等心中恐怕因為利養得失而動心，所以引用經典來開示，使內心平等。首先列出四法，即是八風中的四種違逆和四種順應。文中先舉出違逆的情況，所以說有四種。後面才合併辨析，所以說有八法。內心沒有恐懼，是因為安住于正念。不改變身口的行為，是因為守護常道。下面說明得失平等。

【English Translation】 English version 'Wang Duan' (these four are the same as the previous four from the Sarvastivada Vinaya). 'Six Robes Out of Bounds' (referring to the case where the meritorious robe is taken out of bounds overnight). 'Seven People Out of Bounds' (the same as the Sarvastivada Vinaya's allowance for seven people to go out of bounds overnight). 'Eight White Two Abandonments' (referring to the Sarvastivada Vinaya's single white karma). The 'Liao Lun' has eight situations: one is 'Jing' (completion), two is 'Cheng Jiu' (achievement, details unknown), three is 'Chu Li' (departure, the same meaning as 'go' before), four is 'Shi' (loss), five is 'Wen' (hearing), six is 'Guo Wei' (passing position, immediate passing), seven is 'Wang Duan', and eight is 'Gong Ba Chu' (joint removal, removing through karma). The ten situations are as described in the Mahasanghika Vinaya. Each follows the meaning of the texts indicated below. Those that go against the original intention are temporarily based on the majority of cases. Among them, there are inevitable situations where the karma is outdated. The 'Five Benefits' are marked with 'Tong Se'. 'Tong' refers to obtaining benefits in May. 'Li Se' refers to not opening outside of the immediate time (here, the 'Zhong Zhi Lun' allows robes for five months, of which one knife is always open, as mentioned in the Anju chapter, which should not be confused). In 'Tong Se', the five situations are listed first. A total of eight offenses are opened, and the three of accumulating and growing are included (urgent donations are accepted on the tenth day of the month). Leaving the robe includes two (village). The explanation of these situations is detailed and pointed out in the following content. The reason for opening these situations is that at the end of summer, there are many affairs related to managing robes, and if they are not opened, these affairs cannot be completed. According to the 'Ten Recitation Vinaya', nine benefits can be obtained: one is 'Ten Nights' (long robe), two is 'Six Nights', three is 'One Night' (i.e., two leaving robes), four is 'Five Reasons for Keeping the Sanghati' (sanghati, outer robe) (one is fear, two is managing large robes in twos and threes, four is washing and dyeing, and five is deep storage), five is 'Five Reasons for Keeping the Raincoat', six is 'Frequent Eating', seven is 'Separate Assembly', and eight is 'Entering the Village Without Reporting at Nine and Two Times' (the Sarvastivada Vinaya does not allow entering the village at inappropriate times, and different Vinayas differ). The following separately distinguishes between accumulating and growing. First, clarify the boundaries. In a year, May is the time, and July is called non-time. For the rest of the time, the ten days before the time of holding the phase are open to accepting urgent donations, which is non-time. After the self-indulgence, those who do not donate for the Anju belong to the time of non-time. Admonishing and other minds are afraid of being moved by the gains and losses of benefits, so they quote scriptures to enlighten them and make their hearts equal. First, list the four dharmas, which are the four adverse and four favorable of the eight winds. The text first mentions the adverse situations, so it says there are four. Only later are they combined and analyzed, so it says there are eight dharmas. There is no fear in the heart because it dwells in right mindfulness. Not changing the behavior of body and mouth is because it guards the constant way. The following explains the equality of gains and losses.

初別釋第一。是今正意。餘三因引。故所不明。八法者一利二衰(即上得失)。三毀四譽五稱六譏七苦八樂。四違對上。四順相反可知。上即修己。為下示他。得失榮辱皆本業緣。違順風來故無忻戚也(即本以前段作注字。又無經文傳之訛脫)。

四分律行事鈔資持記上四大正藏第 40 冊 No. 1805 四分律行事鈔資持記

四分律行事鈔資持記中一上

大宋餘杭沙門釋元照撰

中卷題號並同前釋。文列四篇。總明自行。無非離惡護本所受。約行次第德成有用。合為上卷。今望住持功有勝劣。故居次焉。列篇中上下諸篇皆宗羯磨。此卷四篇並依戒本。前三精持后一犯悔。又上三中前二隨文。第三總義。又上二中初解通名。二釋別相。有斯諸異所以分之。

釋篇聚篇

篇聚者攝犯之大科據斷之綱格。辨業輕重定報淺深。篇即章品之名謂罪分局段。聚是攢集之號。謂犯有條流。篇出僧祇。聚出本律。名殊義一。故此雙標。疏引古解。具三均者名篇一名均(五篇當局同二名故均即等也)。二體均(犯懺同故)。三究竟均(不為諸篇方便)。不具號聚如蘭吉之類。但有名均體則不均(蘭分三懺吉分兩悔)。究竟不均(蘭局初二從生。吉通諸篇方便)。今師不爾。篇聚名通

【現代漢語翻譯】現代漢語譯本：初別釋第一，這是現在的真正用意。其餘三個（部分）是引申出來的，所以不詳細說明。八法指的是：一利、二衰（即上面的得和失），三毀、四譽，五稱、六譏，七苦、八樂。這四對（違和順）與上面的（得失、譭譽、稱譏、苦樂）相反，可以理解。上面（的論述）是關於修養自身，下面（的論述）是爲了向他人展示。得失榮辱都是根本的業緣所致。違逆和順就像風的到來，所以不應該有喜悅或悲傷（也就是說，根據以前的段落作為註釋，又沒有經文流傳，是訛誤脫漏）。

《四分律行事鈔資持記》上四大正藏第40冊 No. 1805 《四分律行事鈔資持記》

《四分律行事鈔資持記》中一上

大宋餘杭沙門釋元照撰

中卷的題號和解釋與前面相同。文章列出四篇，總的來說是說明自行（修行）。無非是遠離惡行，守護根本所受的戒律。按照修行的次第，德行成就，發揮作用。合起來作為上卷。現在希望住持（佛法）的功德有勝有劣，所以放在其次。列出的篇章中，上下諸篇都以羯磨（Karma，業）為宗。此卷的四篇都依據戒本。前三篇是精進持戒，后一篇是關於犯戒和懺悔。又，上面的三篇中，前兩篇是隨文解釋，第三篇是總的意義。又，上面的兩篇中，第一篇解釋通名，第二篇解釋別相。有這些差異，所以分開它們。

釋篇聚篇

篇聚，是統攝所犯（戒律）的大綱，是裁斷（罪行）的準繩。辨別業的輕重，確定報應的深淺。篇，就是章品的名字，指罪行的分局段落。聚，是攢集的稱呼，指所犯（戒律）有條有流。篇出自《僧祇律》，聚出自《本律》。名稱不同，意義相同。所以這裡雙重標出。疏中引用古人的解釋，具備三個『均』的，稱為『篇』：一名均（五篇的當局相同，因為是兩個名字所以均即相等）。二體均（犯戒和懺悔相同）。三究竟均（不作為諸篇的方便）。不具備（三個『均』的）稱為『聚』，如蘭吉之類。但有名均，體則不均（蘭分三種懺悔，吉分兩種懺悔）。究竟不均（蘭侷限於初二，從生開始。吉通用於諸篇的方便）。現在的老師不這樣認為，篇和聚的名稱是通用的。

【English Translation】 English version: The first chapter, 'Initial Differentiation Explained,' is the primary intention here. The remaining three (sections) are extensions, so they are not explained in detail. The Eight Worldly Dharmas refer to: one, gain; two, loss (i.e., the aforementioned gain and loss); three, defamation; four, praise; five, commendation; six, ridicule; seven, suffering; and eight, pleasure. These four pairs (opposition and accordance) are contrary to the above (gain/loss, defamation/praise, commendation/ridicule, suffering/pleasure), which can be understood. The above (discussion) is about cultivating oneself, and the below (discussion) is to demonstrate to others. Gain, loss, honor, and disgrace are all caused by fundamental karmic conditions. Opposition and accordance are like the arrival of the wind, so there should be no joy or sorrow (that is, according to the previous paragraphs as a note, and there is no scripture circulating, it is an error and omission).

The 'Commentary on the Four-Part Vinaya: Matters and Affairs' - Volume 4 Taisho Tripitaka Volume 40, No. 1805 'Commentary on the Four-Part Vinaya: Matters and Affairs'

The 'Commentary on the Four-Part Vinaya: Matters and Affairs' - Middle Volume 1 (Upper)

Composed by Shramana Shi Yuanzhao of Yu Hang, Song Dynasty

The title and explanation of the middle volume are the same as before. The text lists four sections, generally explaining self-practice. It is nothing more than staying away from evil deeds and guarding the fundamental precepts received. According to the order of practice, virtue is achieved and put to use. Combined, they form the upper volume. Now, hoping that the merits of upholding (the Dharma) have advantages and disadvantages, so it is placed second. Among the listed chapters, the upper and lower chapters all take Karma as their doctrine. The four chapters of this volume are all based on the precepts. The first three chapters are about diligently upholding the precepts, and the last chapter is about transgressions and repentance. Also, in the above three chapters, the first two chapters explain according to the text, and the third chapter is the general meaning. Also, in the above two chapters, the first chapter explains the general name, and the second chapter explains the specific characteristics. There are these differences, so they are separated.

Explanation of 'Chapter' and 'Collection of Chapters'

'Chapter' and 'Collection of Chapters' are the major outlines that govern transgressions (of precepts), and the guidelines for judging (offenses). They distinguish the severity of karma and determine the depth of retribution. 'Chapter' is the name of a section, referring to the division of offenses into segments. 'Collection' is the name of an accumulation, referring to the fact that offenses have order and flow. 'Chapter' comes from the Mahasamghika Vinaya, and 'Collection' comes from the Root Vinaya. The names are different, but the meanings are the same. Therefore, they are doubly marked here. The commentary quotes the ancient explanation that those that possess three 'equalities' are called 'chapters': one, name equality (the authorities of the five chapters are the same, because they are two names, so 'equality' means equal). Two, substance equality (transgressions and repentance are the same). Three, ultimate equality (not as a means for other chapters). Those that do not possess (the three 'equalities') are called 'collections,' such as Lanji and the like. But there is name equality, and the substance is not equal (Lan divides into three kinds of repentance, Ji divides into two kinds of repentance). Ultimately not equal (Lan is limited to the first two, starting from birth. Ji is used for the means of all chapters). The current teachers do not think so, the names of 'chapter' and 'collection' are interchangeable.

。不必偏對。唯約五七以分均雜。故疏云。縱使聚從五位義具三均。篇名在七。本因雜攝是也。問若約戒本自有八篇。今分五七。如何相對。答今言篇聚不局戒本。但是立名統收眾罪。若以五數以對戒本。三十九十合之為一。不定滅諍總歸吉羅。然本立名不逐文相。但使律儀所制境遍塵沙。因果重輕統歸五七。但五收根本。七雜本因以為異耳。問吉羅一聚三均義闕那入五中。答誠如來難。故下文中均雜往分但據前四。今準戒疏。且約戒本百戒為言。題中篇聚言通貫下名報。名報語別。即后二門名謂。教所制刑報謂因所感果。尋名則識教。觀果則知因。此章之來於是見矣(有本作來報傳之誤矣)。敘意初科上二句徴。實下釋所以。戒體者是善法之聚聖道之基。超越人天堪為物供。生福益世實由此焉。是下引證。受謂受體。持謂隨行。性即體也。次科初明順益。上二句自利行。上句喻止持。下句喻作持。或可上是意業。下即身口冰體清潔。玉性溫潤離染成德。宜以為喻。乃下利他行。上句明功。下句顯名。善種福田法喻雙舉。若論受體亦名善種。今對生他故喻田也。不下明違損。初句示能犯之心。反上二持故曰不然。縱謂。恣任欲情。拒即違逆聖教。次句示所犯之過。不出兩犯。貽贈也。伊是也。戚謂憂戚語通因果。罪由

【現代漢語翻譯】現代漢語譯本。不必拘泥於對仗，只需大約用五種或七種方式來劃分和混合。所以《疏》中說，即使聚集了五位，也具備了三種方式的平均分配，篇名卻在於七種，根本原因在於混合攝取。這是指將根本罪因混合在一起。問：如果按照戒本自身有八篇，現在分為五種或七種，如何對應？答：現在所說的篇聚不侷限於戒本，只是立名來統攝各種罪行。如果用五種方式來對應戒本，那麼三十和九十可以合併爲一，不定和滅諍可以總歸為吉羅（輕罪）。然而，戒本的立名並不按照文字的表面意思，只要律儀所制定的範圍遍及塵沙，因果的輕重都歸於五種或七種。只是五種方式收攝根本罪，七種方式混合根本罪因，以此作為區別。問：吉羅這一類缺少三種平均分配的意義，如何納入五種方式之中？答：確實如你所問，所以下文中的平均混合分配只根據前四種。現在參照《戒疏》，暫且按照戒本的百戒來說。題中的篇聚一詞貫穿下面的名報，名和報是不同的，即後面的兩門，名是指教法所制定的刑罰，報是指因所感應的果報。尋名則可以認識教法，觀察果報則可以瞭解原因。這一章的來歷就在於此（有版本將『來』誤作『來報傳』）。敘述意圖的第一部分，前兩句是提問，『實下』解釋原因。戒體是善法的聚集，是聖道的根基，超越人天，堪為世人供養，產生福報，利益世間，實在是因為它。『是下』引用證明。受是指受戒體，持是指隨之而行，性就是體。第二部分，首先說明順益，前兩句是自利行，上句比喻止持，下句比喻作持。或者可以說，上句是意業，下句是身口，如同冰體清潔，玉性溫潤，遠離污染，成就德行，適宜用作比喻。『乃下』是利他行，上句說明功德，下句彰顯名聲，善種和福田，法和比喻同時舉出。如果說受體也稱為善種，現在針對生他，所以比喻為田。『不下』說明違損，第一句顯示能犯戒的心，與前面的兩種持戒相反，所以說『不然』。『縱』是指放縱慾望，『拒』是指違逆聖教。第二句顯示所犯的過失，不出兩種犯戒，『貽贈』就是『伊是』，『戚』是指憂愁，語通因果，罪由... English version: It is not necessary to adhere to parallelism; it is sufficient to divide and mix roughly using five or seven methods. Therefore, the 『Commentary』 says that even if the five positions are gathered, they possess the three types of equal distribution, yet the chapter names lie in seven, the fundamental cause lies in mixed inclusion. This refers to mixing the fundamental causes of offenses together. Question: If according to the Vinaya itself there are eight chapters, and now they are divided into five or seven, how do they correspond? Answer: The chapter gatherings now spoken of are not limited to the Vinaya, but merely establish names to encompass various offenses. If using five methods to correspond to the Vinaya, then thirty and ninety can be combined into one, and indefinite and dispute settlement can be generally attributed to gilana (minor offenses). However, the establishment of names in the Vinaya does not follow the surface meaning of the text, as long as the scope of what is prescribed by the precepts pervades the dust and sand, the weight of cause and effect all fall under the five or seven. It is just that the five methods collect the fundamental offenses, and the seven methods mix the fundamental causes of offenses, using this as a distinction. Question: The category of gilana lacks the meaning of three types of equal distribution, how is it included in the five methods? Answer: Indeed, as you ask, so the equal mixed distribution in the following text is only based on the first four. Now referring to the 『Vinaya Commentary』, let us temporarily speak according to the hundred precepts of the Vinaya. The term chapter gathering in the title runs through the name and retribution below. Name and retribution are different, namely the latter two doors. Name refers to the punishment prescribed by the teachings, retribution refers to the karmic result felt due to causes. Seeking the name allows one to recognize the teachings, observing the retribution allows one to understand the cause. The origin of this chapter lies in this (some versions mistakenly write 『coming』 as 『coming retribution transmission』). The first part of the narrative intention, the first two sentences are questions, 『Shi xia』 explains the reason. The precept body is the gathering of good dharmas, the foundation of the holy path, surpassing humans and devas, worthy of being offered by the world, generating blessings, benefiting the world, truly because of it. 『Shi xia』 cites proof. Receiving refers to receiving the precept body, upholding refers to following it, nature is the body. The second part, first explains the benefits of compliance, the first two sentences are self-benefiting conduct, the upper sentence is a metaphor for cessation-upholding, the lower sentence is a metaphor for action-upholding. Or it can be said that the upper sentence is mental karma, the lower sentence is body and speech, like an ice body being clean, jade nature being warm, being away from defilement, accomplishing virtue, suitable to be used as a metaphor. 『Nai xia』 is other-benefiting conduct, the upper sentence explains merit, the lower sentence manifests fame, good seeds and field of blessings, dharma and metaphor are simultaneously raised. If saying that receiving the body is also called good seeds, now targeting benefiting others, so it is likened to a field. 『Bu xia』 explains the harm of violation, the first sentence shows the mind capable of violating the precepts, contrary to the previous two upholdings, so it says 『not so』. 『Zong』 refers to indulging desires, 『Ju』 refers to violating the holy teachings. The second sentence shows the faults committed, not exceeding two types of violations, 『yizeng』 is 『yishi』, 『qi』 refers to worry, the words connect cause and effect, the sin is due to...

【English Translation】 Modern Chinese Translation: 不必拘泥於對仗，只需大約用五種或七種方式來劃分和混合。所以《疏》中說，即使聚集了五位，也具備了三種方式的平均分配，篇名卻在於七種，根本原因在於混合攝取。這是指將根本罪因混合在一起。問：如果按照戒本自身有八篇，現在分為五種或七種，如何對應？答：現在所說的篇聚不侷限於戒本，只是立名來統攝各種罪行。如果用五種方式來對應戒本，那麼三十和九十可以合併爲一，不定和滅諍可以總歸為吉羅（輕罪）。然而，戒本的立名並不按照文字的表面意思，只要律儀所制定的範圍遍及塵沙，因果的輕重都歸於五種或七種。只是五種方式收攝根本罪，七種方式混合根本罪因，以此作為區別。問：吉羅這一類缺少三種平均分配的意義，如何納入五種方式之中？答：確實如你所問，所以下文中的平均混合分配只根據前四種。現在參照《戒疏》，暫且按照戒本的百戒來說。題中的篇聚一詞貫穿下面的名報，名和報是不同的，即後面的兩門，名是指教法所制定的刑罰，報是指因所感應的果報。尋名則可以認識教法，觀察果報則可以瞭解原因。這一章的來歷就在於此（有版本將『來』誤作『來報傳』）。敘述意圖的第一部分，前兩句是提問，『實下』解釋原因。戒體是善法的聚集，是聖道的根基，超越人天，堪為世人供養，產生福報，利益世間，實在是因為它。『是下』引用證明。受是指受戒體，持是指隨之而行，性就是體。第二部分，首先說明順益，前兩句是自利行，上句比喻止持，下句比喻作持。或者可以說，上句是意業，下句是身口，如同冰體清潔，玉性溫潤，遠離污染，成就德行，適宜用作比喻。『乃下』是利他行，上句說明功德，下句彰顯名聲，善種和福田，法和比喻同時舉出。如果說受體也稱為善種，現在針對生他，所以比喻為田。『不下』說明違損，第一句顯示能犯戒的心，與前面的兩種持戒相反，所以說『不然』。『縱』是指放縱慾望，『拒』是指違逆聖教。第二句顯示所犯的過失，不出兩種犯戒，『貽贈』就是『伊是』，『戚』是指憂愁，語通因果，罪由... English Translation: It is not necessary to adhere to parallelism; it is sufficient to divide and mix roughly using five or seven methods. Therefore, the 『Commentary』 says that even if the five positions are gathered, they possess the three types of equal distribution, yet the chapter names lie in seven, the fundamental cause lies in mixed inclusion. This refers to mixing the fundamental causes of offenses together. Question: If according to the Vinaya itself there are eight chapters, and now they are divided into five or seven, how do they correspond? Answer: The chapter gatherings now spoken of are not limited to the Vinaya, but merely establish names to encompass various offenses. If using five methods to correspond to the Vinaya, then thirty and ninety can be combined into one, and indefinite and dispute settlement can be generally attributed to gilana (minor offenses). However, the establishment of names in the Vinaya does not follow the surface meaning of the text, as long as the scope of what is prescribed by the precepts pervades the dust and sand, the weight of cause and effect all fall under the five or seven. It is just that the five methods collect the fundamental offenses, and the seven methods mix the fundamental causes of offenses, using this as a distinction. Question: The category of gilana lacks the meaning of three types of equal distribution, how is it included in the five methods? Answer: Indeed, as you ask, so the equal mixed distribution in the following text is only based on the first four. Now referring to the 『Vinaya Commentary』, let us temporarily speak according to the hundred precepts of the Vinaya. The term chapter gathering in the title runs through the name and retribution below. Name and retribution are different, namely the latter two doors. Name refers to the punishment prescribed by the teachings, retribution refers to the karmic result felt due to causes. Seeking the name allows one to recognize the teachings, observing the retribution allows one to understand the cause. The origin of this chapter lies in this (some versions mistakenly write 『coming』 as 『coming retribution transmission』). The first part of the narrative intention, the first two sentences are questions, 『Shi xia』 explains the reason. The precept body is the gathering of good dharmas, the foundation of the holy path, surpassing humans and devas, worthy of being offered by the world, generating blessings, benefiting the world, truly because of it. 『Shi xia』 cites proof. Receiving refers to receiving the precept body, upholding refers to following it, nature is the body. The second part, first explains the benefits of compliance, the first two sentences are self-benefiting conduct, the upper sentence is a metaphor for cessation-upholding, the lower sentence is a metaphor for action-upholding. Or it can be said that the upper sentence is mental karma, the lower sentence is body and speech, like an ice body being clean, jade nature being warm, being away from defilement, accomplishing virtue, suitable to be used as a metaphor. 『Nai xia』 is other-benefiting conduct, the upper sentence explains merit, the lower sentence manifests fame, good seeds and field of blessings, dharma and metaphor are simultaneously raised. If saying that receiving the body is also called good seeds, now targeting benefiting others, so it is likened to a field. 『Bu xia』 explains the harm of violation, the first sentence shows the mind capable of violating the precepts, contrary to the previous two upholdings, so it says 『not so』. 『Zong』 refers to indulging desires, 『Ju』 refers to violating the holy teachings. The second sentence shows the faults committed, not exceeding two types of violations, 『yizeng』 is 『yishi』, 『qi』 refers to worry, the words connect cause and effect, the sin is due to...

心造非人所加。是自贈耳。便下釋上伊戚。上句成因。下句感果辜罪也。獄者梵云捺落迦。此云受苦器。那落迦此云受苦者。即依正二報。智論明十六獄。八熱者。一炭坑。二沸尿。三燒林。四劍林。五刀道。六鐵刺。林七咸河。八銅橛。又此八熱每獄四門。每門有四游增獄(增上罪人受苦)。一煻煨。二尸糞。三鋒刃。四烈河。八寒者。一頞浮陀(少多有孔)。二尼羅浮陀(無孔)。三訶羅羅(寒戰聲)。四阿婆婆五睺睺(二並患寒之聲)。六漚波羅(外壁似青蓮華)。七波頭摩(紅蓮華罪人生中受苦)。八摩訶波頭摩(大紅蓮華)。並居瞻部洲下大地獄傍。經論明獄名相多別。且據一文言二八耳。故下彰教意。以篇聚重輕折歸持犯。明犯令違彰持使順。文中五七各對持犯為文綺互。義無偏局。三明損中初二句明性鈍。率皆也。次二句明不學。條例即篇聚品類。憲章謂犯不犯相。隨下明昧教。隨戒即戒相。霧遊觀海並喻不明。致下彰過。上二句明隨塵嗜慾。故云忘歸。下二句任業牽生。故不知返。逝往也。大集云。昔有一人避二醉象(生死)。緣藤(命根)入井(無常)。有黑白二鼠(日月)嚙藤將斷。旁有四蛇欲螫(四大)。下有三龍。吐火張爪拒之(三毒)。其人仰望。二像已臨井上。憂惱無托。忽有蜂過。遺

【現代漢語翻譯】現代漢語譯本：心不由他人創造，而是自己招致的。這完全是自作自受。因此，下面解釋上面的『伊戚』（苦惱）。上面一句是原因，下面一句是感受惡果和罪責。『獄』，梵語稱為『捺落迦』(Naraka)，這裡翻譯為『受苦器』。『那落迦』(Naraka)也譯為『受苦者』，指的是依報和正報兩種果報。智度論中闡明了十六種地獄。八種熱地獄是：一、炭坑；二、沸尿；三、燒林；四、劍林；五、刀道；六、鐵刺林；七、咸河；八、銅橛。此外，這八種熱地獄，每種地獄有四個門，每個門有四個游增獄（爲了增加罪人的痛苦）。一、煻煨；二、尸糞；三、鋒刃；四、烈河。八種寒地獄是：一、頞浮陀(Arbuda)（少量且多孔）；二、尼羅浮陀(Nirarbuda)（無孔）；三、訶羅羅(Atata)（寒戰聲）；四、阿婆婆(Hahava)；五、睺睺(Huhuva)（這兩種都是患寒冷的聲音）；六、漚波羅(Utpala)（外壁像青蓮花）；七、波頭摩(Padma)（紅蓮花，罪人在其中受苦）；八、摩訶波頭摩(Mahapadma)（大紅蓮花）。這些地獄都位於瞻部洲(Jambudvipa)下的大地獄旁邊。經論中關於地獄的名稱和形態有很多不同的說法，這裡只根據一種說法來描述這二八種地獄。因此，下面闡明教義的意圖，根據篇聚的輕重來判斷持戒和犯戒。闡明違犯戒律會彰顯持戒的順從。文中五句和七句分別對應持戒和犯戒，形成文采上的相互映襯，意義上沒有偏頗。三、關於損減，最初兩句說明根性遲鈍，都是如此。接下來的兩句說明不學習條例，即篇聚的品類，也就是說明犯戒和不犯戒的相狀。『隨下』說明對教義的迷惑。『隨戒』指的是戒相。霧中游走和觀海都比喻不明白事理。『致下』彰顯過失。上面兩句說明隨順塵世的嗜慾，所以說忘記了歸途。下面兩句說明任由業力牽引，所以不知道返回。『逝』是往的意思。大集經中說：過去有一個人爲了躲避兩頭醉象（生死），抓住藤蔓（命根）進入井中（無常）。有黑白兩隻老鼠（日月）啃咬藤蔓，即將咬斷。旁邊有四條蛇想要螫他（四大）。下面有三條龍，吐火張牙要阻止他（三毒）。這個人抬頭看，兩頭醉像已經來到井上，憂愁苦惱，無所依靠。忽然有一隻蜜蜂飛過，留下...

【English Translation】 English version: The mind is not created by others, but is self-inflicted. It is entirely self-inflicted. Therefore, the following explains the 'Iqi' (distress) above. The sentence above is the cause, and the sentence below is the result of experiencing evil consequences and guilt. 'Prison', in Sanskrit is called 'Naraka' (捺落迦), which is translated here as 'instrument of suffering'. 'Naraka' (那落迦) is also translated as 'sufferer', referring to the two kinds of retribution, the dependent and the direct. The Mahaprajnaparamita Shastra clarifies the sixteen hells. The eight hot hells are: 1. Charcoal pit; 2. Boiling urine; 3. Burning forest; 4. Sword forest; 5. Knife path; 6. Iron thorn forest; 7. Salty river; 8. Copper stakes. In addition, each of these eight hot hells has four gates, and each gate has four roaming increasing hells (to increase the suffering of sinners): 1. Hot ashes; 2. Corpse feces; 3. Sharp blades; 4. Fierce river. The eight cold hells are: 1. Arbuda (頞浮陀) (small and porous); 2. Nirarbuda (尼羅浮陀) (non-porous); 3. Atata (訶羅羅) (sound of shivering); 4. Hahava (阿婆婆); 5. Huhuva (睺睺) (both are sounds of suffering from cold); 6. Utpala (漚波羅) (outer wall like a blue lotus); 7. Padma (波頭摩) (red lotus, sinners suffer in it); 8. Mahapadma (摩訶波頭摩) (great red lotus). These hells are all located next to the great hell below Jambudvipa (瞻部洲). There are many different descriptions of the names and forms of hells in the sutras and treatises, but here we only describe these sixteen hells according to one version. Therefore, the following clarifies the intention of the teachings, judging the upholding and violation of precepts according to the severity of the categories. Clarifying that violating the precepts will highlight the obedience of upholding the precepts. The five and seven sentences in the text correspond to upholding and violating the precepts respectively, forming a mutual contrast in literary style, and there is no bias in meaning. 3. Regarding reduction, the first two sentences explain that the root nature is dull, and this is always the case. The next two sentences explain that they do not study the rules, that is, the categories of the collections, which is to explain the characteristics of violating and not violating the precepts. 'Sui Xia' (隨下) explains the confusion about the teachings. 'Sui Jie' (隨戒) refers to the characteristics of the precepts. Wandering in the fog and watching the sea are metaphors for not understanding things. 'Zhi Xia' (致下) highlights the faults. The above two sentences explain following worldly desires, so it is said that they have forgotten the way home. The following two sentences explain being led by karma, so they do not know how to return. 'Shi' (逝) means going. The Mahasamghata Sutra says: In the past, a person, in order to avoid two drunken elephants (birth and death), grabbed a vine (root of life) and entered a well (impermanence). Two black and white mice (sun and moon) gnawed at the vine, about to break it. There were four snakes next to him wanting to sting him (the four elements). Below, there were three dragons, spitting fire and baring their claws to stop him (the three poisons). The person looked up and saw that the two drunken elephants had already come to the well, worried and distressed, without any support. Suddenly a bee flew by, leaving...

蜜滴入口(五欲)。是人唼蜜全忘危懼。今喻比丘不畏眾苦。貪著五欲無心厭背也。故下引證。彼明。破戒受施必感現報。腹則破裂袈裟離身。或無此相為有生報故云也。四立篇中初敘業報之本。業即是因。謂所成兩犯。報即是果。謂墮獄劫數。因果皆心語通大小。必約教限簡判淺深。必下伸撰述之意。初二句示文望后釋相。故云先張。因果即后科犯報中先簡起業。即是明因后引文明果。相號即六聚名義。對下二門文敘不次。從語順便固無他意。使下顯意。佛子之言通目末伐奉法之士。約大褒美深符宗意。觀果者睹長劫之苦報。知因者推少頃之業非。由教而知既知必懼。且夫心緣境發。果自因成。造受更資沈流。長劫因緣遇會形影無差。至於火爍湯煎痛非可忍。霜寒冰凍聲不可聞。萬苦衝心如镕鐵聚。翻思往業。雖悔何追。矧乃戴角披毛飛空潛水。氣命繫於屠獵。血肉委于庖廚。或復炬口針咽饑虛切體。臭癑穢屎食啖聊生。下敘泥犁且論總報。三途雜類隨業何窮信乎。禍福無門升沉由已。況佛經廣示。祖訓重彰。積惡時深略無信奉。嗚呼含靈蠢蠢生死悠悠。方便多門其誰一悟。豈得袈裟之下不惜人身。那于良福田中自生荊棘。且中人可以語上。智者言必三思。見惡直似探湯。遇善常如不及。方名佛子。少應沙門。觀果

知因得其人矣。辭雖繁費意復何窮。開章中科云先明戒護者。欲明篇聚嚴猛犯報深酷。實由所受功深。致使有違罰重。特須先示方顯後文。宗即是本。明戒護中初科先徴起。由下釋通。定慧依因萬行宗主故云生善最也。匡攝僧宗緣持佛法。故云建立強也。略舉兩端以彰體用。標宗所謂順則三寶住持辦比丘事。違則覆滅正法。翻種苦業。即同此意也。引論標中初示所出。言戒護者舉行目體兼收法相。謂下釋名相。初分對惑業。彼論治三界心惑名對治護。故云在心也。防身口邪業。則名戒護。故云在身口也(今但云戒一往別對)。有護下示單復。以惑為業本。若但護心惑不至身口。故云不必有戒。又業假惑成。若禁防邪業必兼防心。故云其必是護。然護治惑。非謂理觀即是戒行。彼論謂之惑毗尼是也。經中者未詳何文。或恐了疏所引(古云論中自指者撿彼無文)。列釋中八段一一併有法喻。前三喻戒體。后五並言愛惜。即喻戒行。四與初濫。前以王子直喻受體。后以父愛子乃喻隨行。目喻正見。糧比助道。國謂具德藥即除障。尋文可知。三中如意珠者。智論云。龍腦中出。眾生得之除貧去毒(或云金翅鳥心或云古佛舍利)。善道即人天。菩提即佛果中略三乘。故云乃至。七中三事足財謂國富。欲塵謂色聲等境。國足塵則王

【現代漢語翻譯】知因得其人矣（知道原因就能找到合適的人）。辭藻雖然繁複，但其中蘊含的意義是無窮無盡的。在開篇的綱要中說要先闡明戒律的守護，是爲了說明篇章彙集了嚴厲的懲罰和深重的罪報，實際上是因為所受的戒律功德深厚，才導致違犯戒律的懲罰加重。因此必須先說明這一點，才能顯明後面的內容。宗，就是根本。在闡明戒律守護的內容中，第一部分先提出問題，然後通過解釋來貫通。因為禪定和智慧是相互依存的原因，是所有行為的根本，所以說產生善果是最重要的。匡正和統攝僧團，維繫和護持佛法，所以說是建立穩固的基礎。這裡簡略地舉出兩點，是爲了彰顯戒律的體和用。標明宗旨，就是說順從戒律，三寶就能住世，比丘的事情就能辦好；違背戒律，正法就會覆滅，翻種苦業。意思與此相同。引用論典來標明宗旨，首先指出戒律守護的出處。說到『戒護』，是舉出行持，總括本體，兼收法相。下面解釋名相，首先區分對治煩惱和對治惡業。論典中說，對治三界的心惑叫做對治護，所以說是『在心』。防止身口意三業的邪惡行為，就叫做戒護，所以說是『在身口』（現在只說戒律，是針對不同的對象）。有守護，下面說明單重和雙重。因為煩惱是惡業的根本，如果只是守護內心，煩惱不至於表現在身口上，所以說『不必有戒』。而且惡業是假借煩惱而成的，如果禁止和防止邪惡的行為，必定兼顧防止內心的煩惱，所以說『其必是護』。然而守護和對治煩惱，並不是說理觀就是戒行。論典中稱之為惑毗尼。經文中，不知道是哪部經文，或許是了疏所引（古人說論中自己指出的，檢查后沒有找到）。列舉解釋中，八段每一段都有法和比喻。前三個比喻戒體，后五個都說到愛惜，就是比喻戒行。第四個和第一個容易混淆，前面用王子直接比喻受戒的本體，後面用父親愛兒子來比喻隨行。眼睛比喻正見，糧食比喻助道，國家比喻具足功德，藥物比喻消除障礙，仔細閱讀原文就可以明白。三種譬喻中，如意珠，智論中說，是從龍腦中產生的，眾生得到它，可以消除貧困和去除毒害（或者說是金翅鳥的心，或者說是古佛的舍利）。善道就是人天，菩提就是佛果，中間省略了聲聞、緣覺、菩薩三乘，所以說『乃至』。第七種譬喻中，三事具足，財富是指國家富裕，欲塵是指色聲等外境，國家富足，欲塵...

【English Translation】 Knowing the cause allows one to find the right person. Although the words are complex and verbose, the meaning contained within is inexhaustible. The opening chapter states that the purpose of first clarifying the precepts and their protection is to illustrate that the chapters compile severe punishments and profound karmic consequences. This is actually because the merit of the precepts received is deep, leading to heavier penalties for violations. Therefore, it is necessary to explain this first to highlight the subsequent content. 『宗』 (zong) means the root or foundation. In clarifying the protection of the precepts, the first section raises the question and then clarifies it through explanation. Because 『定』 (dhyana, concentration) and 『慧』 (prajna, wisdom) are interdependent causes and the foundation of all actions, it is said that generating good is the most important. To rectify and govern the Sangha, and to maintain and uphold the Dharma, it is said to establish a solid foundation. Here, two points are briefly mentioned to highlight the essence and function of the precepts. Stating the purpose means that by following the precepts, the Three Jewels can abide in the world, and the affairs of the Bhikkhus can be managed well; by violating the precepts, the Right Dharma will be destroyed, and the seeds of suffering will be sown. The meaning is the same. Quoting scriptures to state the purpose, first, it points out the source of the protection of the precepts. When speaking of 『戒護』 (jiehu, precept protection), it refers to the practice, encompassing the essence and including the Dharma characteristics. Below, the terms are explained, first distinguishing between counteracting afflictions and counteracting evil karma. The scriptures say that counteracting the mental afflictions of the Three Realms is called 『對治護』 (duizhihu, counteracting protection), so it is said to be 『in the mind』. Preventing the evil actions of body, speech, and mind is called 『戒護』 (jiehu, precept protection), so it is said to be 『in body and speech』 (now only speaking of precepts, it is aimed at different objects). 『有護』 (youhu, having protection), below it explains single and double. Because afflictions are the root of evil karma, if only the mind is guarded, the afflictions will not manifest in body and speech, so it is said that 『不必有戒』 (bubi you jie, precepts are not necessary). Moreover, evil karma is formed by borrowing from afflictions, if evil actions are prohibited and prevented, it must also prevent the afflictions of the mind, so it is said that 『其必是護』 (qi bi shi hu, it must be protection). However, guarding and counteracting afflictions does not mean that theoretical contemplation is the same as precept practice. The scriptures call it 『惑毗尼』 (huo pini, affliction vinaya). In the sutras, it is not known which sutra, perhaps it is quoted by Liao Shu (the ancients said that those who pointed out themselves in the scriptures, after checking, did not find it). In the listed explanations, each of the eight sections has both Dharma and metaphors. The first three metaphors are the essence of the precepts, and the last five all mention cherishing, which is a metaphor for precept practice. The fourth and first are easily confused, the former uses the prince directly as a metaphor for the essence of receiving precepts, and the latter uses the father's love for his son as a metaphor for following practice. The eyes are a metaphor for right view, food is a metaphor for aiding the path, the country is a metaphor for possessing virtues, and medicine is a metaphor for eliminating obstacles. Reading the original text carefully will make it clear. Among the three metaphors, the 『如意珠』 (ruyizhu, wish-fulfilling jewel), the 『智論』 (zhilun, Treatise on the Great Perfection of Wisdom) says that it is produced from the dragon's brain, and when sentient beings obtain it, it can eliminate poverty and remove toxins (or it is said to be the heart of the Garuda, or the relics of the ancient Buddha). The good path is the human and heavenly realms, and Bodhi is the fruit of Buddhahood, omitting the three vehicles of Sravaka, Pratyekabuddha, and Bodhisattva in the middle, so it is said 『乃至』 (naizhi, and so on). In the seventh metaphor, the three things are complete, wealth refers to the richness of the country, 『欲塵』 (yuchen, desire dust) refers to the external realms of form, sound, etc., the country is rich, desire dust...

者適意。故下以心安合之。正法即禮樂號。今不失其所。合法中無量下三句配上三事。結勸中功業重者。總上八喻歸前二義。余並生善中最。第一第四及七中末喻即建立功強也。次明篇聚。正明中初科前敘名數差互。五篇取均。七聚據雜。仍分身口故云約義。吉羅罪眾從具兩分。罪無異體故但有六。問前引古解定五為篇。以七為聚。今家前後諸分並云五篇七聚。還同古執。其意云何。答但攻彼局。即章篇聚名通。既曰兩通。隨用有何不可。今下約結罪列名。佛出中梵立此刑名。此土本無將何對譯。故下諸名或望聖道(如夷蘭也)。或約行業(夷殘吉羅)。或對眾法(夷殘)。或就來報(夷提)。或從懺法(僧殘捨墮提舍)。大略如此。余如后釋。初夷聚中僧祇初句總翻。三下別釋。具兼三義彰惡之極。初退沒義如下問答。二種僧者同下四分。墮阿鼻者目連問經但示劫數。不顯獄名。雜心中墮焰熱地獄一晝夜。此文明判。及十輪經並云阿鼻。即無間獄。如涅槃云。間無暫樂(常受苦故)。無間空處(身與獄等八萬由旬)。故言無間。智者觀此寧無怖懼乎。十誦中初引律文。彼翻波羅夷為墮。即受戒已為說四墮是也。僧祇墮義轉釋極惡。與此不同。文中多意字嘗用多論古鈔。對勘並無。言不如者謂不如魔。即墮負義下引論

【現代漢語翻譯】現代漢語譯本使人感到舒適。因此下面用『心安』來配合它。『正法』就是禮樂的稱號。現在沒有失去它應有的位置。『合法中無量』以下三句配合上面的三件事。最後的勸勉中，功業重大的人，總括上面的八個比喻，歸結到前面的兩種意義。其餘的都在『生善』中最為重要。第一、第四和第七個比喻，就是建立功德最為強勁的例子。接下來闡明篇聚。在正式闡明中，首先說明名稱和數量的差異。五篇取其平均，七聚依據雜亂程度。仍然區分身口，所以說是『約義』。吉羅罪的輕重，從具和不具兩方面區分。罪沒有不同的本體，所以只有六種。問：前面引用古人的解釋，確定五為篇，七為聚。現在你們前後諸分都說五篇七聚，還是和古人的執著一樣嗎？這是什麼意思？答：只是駁斥他們的侷限性，章篇聚的名稱是通用的。既然說是兩方面都通用，隨便使用有什麼不可以的。下面根據結罪來列出名稱。佛出世后，梵文設立這種刑罰的名稱。這個地方本來沒有，用什麼來對應翻譯呢？所以下面的各種名稱，有的是根據聖道（如夷蘭），有的是根據行業（夷殘吉羅），有的是對應眾法（夷殘），有的是就未來的報應（夷提），有的是根據懺悔的方法（僧殘捨墮提舍）。大概就是這樣。其餘的在後面解釋。最初的夷聚中，僧祇的第一句是總的翻譯。下面的三句是分別解釋。『具』兼具三種意義，彰顯罪惡的極點。最初的『退沒義』如下面的問答。『二種僧』同下面的四分。『墮阿鼻』，目連問經只是顯示劫數，沒有顯示地獄的名稱。雜心中說，墮入焰熱地獄，一個晝夜。這裡明確地判決。以及《十輪經》都說是阿鼻，就是無間地獄。如《涅槃經》所說：『間無暫樂（常受苦故），無間空處（身與獄等八萬由旬）』。所以說是無間。智者看到這些難道不會感到恐懼嗎？《十誦律》中，首先引用律文。他們把波羅夷翻譯為『墮』，就是受戒后為他們說四墮。僧祇的『墮』義是轉而解釋極惡，和這裡不同。文中『多意』這個字，曾經用《多論古鈔》對照，都沒有。『言不如』是指不如魔，就是墮落失敗的意思。下面引用論。

【English Translation】 English version That which is suitable. Therefore, the following uses 'peace of mind' to match it. 'Righteous Dharma' is the title of rites and music. Now it has not lost its proper place. The three sentences below 'immeasurable in accordance with the Dharma' correspond to the three matters above. In the final exhortation, those with great merit summarize the eight metaphors above, concluding with the previous two meanings. The rest are most important in 'generating goodness'. The first, fourth, and seventh metaphors are examples of establishing strong merit. Next, clarify the sections and categories. In the formal clarification, first explain the differences in names and numbers. The five sections are taken as average, and the seven categories are based on the degree of disorder. Still distinguishing between body and speech, it is said to be 'according to meaning'. The severity of Kila offenses is distinguished from both complete and incomplete aspects. Since offenses do not have different entities, there are only six types. Question: The previous citation of ancient interpretations determined five as sections and seven as categories. Now, all of your previous and subsequent divisions say five sections and seven categories. Is it still the same as the ancient adherence? What does this mean? Answer: It only refutes their limitations. The names of chapters, sections, and categories are universal. Since it is said to be universal in both aspects, what is wrong with using it at will? Below, the names are listed according to the conclusion of offenses. After the Buddha appeared in the world, Sanskrit established the names of these punishments. This place originally did not have them, so what should be used to correspond to the translation? Therefore, some of the following names are based on the Holy Path (such as I-lan (name of a hell)), some are based on actions (I-can-ji-luo (name of a type of offense)), some correspond to the Dharma of the masses (I-can (name of a type of offense)), some are based on future retribution (I-ti (name of a type of offense)), and some are based on methods of repentance (Sangha-vasesa (name of a type of offense), Nissaggiya Pacittiya (name of a type of offense), Patidesaniya (name of a type of offense)). It is roughly like this. The rest will be explained later. In the initial I-section, the first sentence of the Sanghika (name of a monastic rule) is a general translation. The following three sentences are explained separately. 'Complete' encompasses three meanings, highlighting the extreme of evil. The initial 'meaning of retreat and loss' is as in the question and answer below. 'Two types of Sangha' are the same as the four divisions below. 'Falling into Avici (name of the lowest hell)' is that Maudgalyayana's question Sutra only shows the kalpas (an immense period of time), and does not show the name of the hell. It is said in the Miscellaneous Heart that one falls into the flaming hot hell for one day and night. This is a clear judgment. And the Sutra of Ten Wheels says Avici, which is the uninterrupted hell. As the Nirvana Sutra says: 'There is no temporary joy in between (because one constantly suffers), there is uninterrupted empty space (the body is equal to the prison, eighty thousand yojanas (an ancient Indian unit of distance))'. Therefore, it is said to be uninterrupted. Wouldn't wise people be afraid when they see these? In the Ten Recitation Vinaya, the Vinaya text is cited first. They translate Parajika (name of a type of offense) as 'fall', which is to say the four falls after receiving the precepts. The meaning of 'fall' in the Sanghika is to explain extreme evil, which is different from here. The word 'multiple meanings' in the text has been compared with the Ancient Commentary on the Multiple Treatises, and there are none. 'Words are not as good' means not as good as Mara (demon), which means falling and failing. The following cites the treatise.

釋。明知寫誤。魔有四種。常相謀害當用戒兵防禦戰敵。然今行者戒力既虧。魔軍得勝。故以為喻。本律三義初斷頭者。即受法說相中四喻之一。次云如斷多羅樹心。三如針鼻缺。四如破石為二分。能喻雖四同俞體壞。永障聖道故云行法非用也。次無餘者即遮法雲。若遮無根無餘作等(殘為有餘。名亦出彼)。行壞無功。不參眾務故云絕分也。故下引證。即律偈序上卷已引。三不共住名見戒本。問與上無餘何異。答上約己說如彼死屍。下對僧論如海飄出。對前祇律初義頗同。此後二名同彼第二。問答中問詞為二。初躡前。準下正問有二。一問重犯。二問有無。初答中上二句示不定。下二句從有而立。入諍論者涅槃諍論品云。善男子我于經中作如是說若有比丘犯四重已不名比丘不復能生善芽種子譬如焦種不生果實等我諸弟子聞是說已不解我意唱言如來說諸比丘犯重禁已失比丘戒(此執無也)。善男子我于經中為純陀說四種比丘一者畢竟到道(無學)。二者示道(初二三果)。三者受道(通內外凡)。四者污道(不地)。犯四重者即是污道我諸弟子聞是說已不道解我意唱言如來說諸比丘犯四重已不失禁戒(此執有也)。間經中但云不解我意。佛意云何。答尚非菩薩二乘境界。況凡鄙乎。然雖叵測亦須略示。當知。佛說有則

【現代漢語翻譯】釋：明明知道寫錯了。魔有四種，常常互相謀害，應當用戒律作為武器防禦敵人。然而現在修行者戒律的力量已經虧損，魔軍得勝，所以用這個來比喻。本律的三種意義，首先是『斷頭』，就是受法說相中的四種比喻之一。其次說『如斷多羅樹心』，第三是『如針鼻缺』，第四是『如破石為二分』。能比喻的雖然有四種，但都同樣是本體壞了，永遠障礙聖道，所以說修行佛法沒有用處。其次『無餘』就是遮法，說如果遮無根無餘作等（殘餘為有餘，名稱也出自那裡），行為壞了沒有功效，不參與大眾事務，所以說是『絕分』。所以下面引用來證明，就是律偈序上卷已經引用過的。『三不共住』的名字見於戒本。問：與上面的『無餘』有什麼不同？答：上面是就自己來說，像那死屍一樣；下面是對僧眾來說，像從海里飄出來一樣。與之前的祇律的第一種意義頗為相同，此後的兩種名稱與祇律的第二種意義相同。問答中的問詞有兩個，首先是承接前面的，然後根據下面的正式問題有兩個，一是問重犯，二是問有無。第一個回答中，上面兩句表示不確定，下面兩句從有的方面立論。『入諍論者』，《涅槃經·諍論品》中說：『善男子，我在經中這樣說，如果有比丘犯了四重罪，就不叫比丘，不能再生長善的種子，譬如焦種不能生果實等等，我的弟子們聽了這些話，不理解我的意思，就說如來說諸比丘犯重禁已失比丘戒（這是執著于無）。善男子，我為純陀說四種比丘，一是畢竟到道（無學），二是示道（初二三果），三是受道（通內外凡），四是污道（不地）。犯四重罪的就是污道，我的弟子們聽了這些話，不理解我的意思，就說如來說諸比丘犯四重已不失禁戒（這是執著于有）。』問：經中只說不理解我的意思，佛的意思是什麼？答：尚且不是菩薩二乘的境界，何況凡夫俗子呢？然而雖然難以測度，也需要稍微說明一下。應當知道，佛說有則

【English Translation】 Explanation: Clearly knowing it was written incorrectly. There are four kinds of demons, who constantly plot against each other. One should use the precepts as weapons to defend against the enemy. However, now the practitioner's strength of precepts is deficient, and the demon army is victorious, so this is used as a metaphor. The three meanings of this Vinaya, first is 'severed head,' which is one of the four metaphors in the explanation of Dharma. Second, it says 'like cutting the heart of a Tala tree (多羅樹),' third is 'like a needle's eye being broken (針鼻缺),' and fourth is 'like breaking a stone into two pieces (破石為二分).' Although there are four things that can be used as metaphors, they are all the same in that the substance is ruined, and they permanently obstruct the holy path, so it is said that practicing the Dharma is useless. Second, 'without remainder (無餘)' is the prohibitive Dharma, saying that if one prohibits rootless and without remainder actions, etc. (residual is with remainder, the name also comes from there), the behavior is ruined and has no effect, and one does not participate in public affairs, so it is said to be 'severed part (絕分).' Therefore, the following is quoted as proof, which is the verse preface already quoted in the upper volume. The name 'three non-commensalities (三不共住)' is found in the Pratimoksha (戒本). Question: What is the difference between this and the 'without remainder' above? Answer: The above is in terms of oneself, like that dead corpse; the below is in terms of the Sangha, like drifting out from the sea. It is quite similar to the first meaning of the previous Sarvastivada Vinaya (祇律), and the latter two names are the same as the second meaning of that Vinaya. There are two question words in the question and answer, first is to connect with the previous, and then according to the following formal questions there are two, one is to ask about serious offenses (重犯), and the other is to ask about existence or non-existence (有無). In the first answer, the above two sentences indicate uncertainty, and the below two sentences are established from the aspect of existence. 'Those who enter into disputes (入諍論者),' in the 'Dispute Chapter (諍論品)' of the Nirvana Sutra (涅槃經), it says: 'Good man, I said in the sutra that if a Bhikshu (比丘) commits the four parajikas (四重罪), he is not called a Bhikshu, and he cannot grow good seeds, like scorched seeds that cannot bear fruit, etc. My disciples heard these words and did not understand my meaning, and said that the Tathagata (如來) said that Bhikshus who commit serious prohibitions have lost their Bhikshu precepts (比丘戒) (this is clinging to non-existence). Good man, I told Cunda (純陀) about the four kinds of Bhikshus, one is ultimately arrived at the path (無學, no more learning), two is showing the path (初二三果, the first, second, and third fruits), three is receiving the path (通內外凡, common to both internal and external ordinary beings), and four is defiling the path (不地, not on the ground). Those who commit the four parajikas are defiling the path. My disciples heard these words and did not understand my meaning, and said that the Tathagata said that Bhikshus who commit the four parajikas have not lost their precepts (this is clinging to existence).' Question: The sutra only says that they do not understand my meaning, what is the Buddha's meaning? Answer: It is not even the realm of Bodhisattvas (菩薩) and the Two Vehicles (二乘), let alone ordinary people? However, although it is difficult to fathom, it is necessary to explain it slightly. It should be known that the Buddha said existence then

必有。無則定無。何以然耶。如來如實見諸眾生善惡業性。隨宜而說。如實不虛(古記妄出佛意云。受體仍在名比丘。但無力用故如焦種。此則還成有執。何名佛意)。雜心解者彼云。有說犯初眾罪(眾即是篇)。名舍律儀此則不然。若舍律儀者犯根本罪。已還俗應得更出家。已舍律儀故。又云。于別解脫律儀是比丘。于無漏律儀非比丘。又云。但是犯戒非舍戒(彼文)。問此還計有應成諍論。答在彼為諍於今非諍。何以故知時合宜。深解佛意非執計。故是以僧網明畜貓犬。及隨相中畜八不凈。並斷失戒。人不見此故多遲慮。次答中初據宗以答。此即初戒廣解之文。戒本亦云后犯亦爾。此下簡辨名種。重犯有二。一同名之罪。謂四重五望。二同種之罪。謂四戒各論。上通十誦下局本宗。文約四戒各別論重。即明今宗同種之義。合證者有戒。重犯義不相離。故引文中初敘宗意。律儀從境故名別脫。道定從心即是總脫。如下引論委釋。初舉文。受是懸擬故可總髮。犯是臨境故唯別犯。旦下歷示。初明總髮準釋相中。彼論但約三毒以歷七支誰三為七是今義推。具如后釋。文中別舉淫支以明。余可例顯。淫境約道女三男二淫心三毒。三單三複一具隨緣。間起。以心歷境故發多戒。如文所列。今下明別犯。問余淫不犯故有重者。

【現代漢語翻譯】現代漢語譯本必有，如果沒有，那一定是無。為什麼這麼說呢？如來（Tathagata，佛的稱號之一，意為『如實而來』）如實地觀察到所有眾生的善惡業性，並根據情況適宜地說法，所說真實不虛。（古人的記錄妄自揣測佛意說，受戒的體性仍然存在，名為比丘（bhiksu，佛教出家男眾），但因為沒有力量作用，所以像焦芽敗種。這反而成了有執著，怎麼能說是佛意呢？）《雜心論》的解釋是，有人說犯了最初的眾罪（眾，指的是篇），就名為捨棄了律儀（vinaya，戒律）。這種說法是不對的。如果捨棄了律儀，就是犯了根本罪，已經還俗的人應該可以再次出家，因為已經捨棄了律儀的緣故。又有人說，對於別解脫律儀（pratimoksa，又稱波羅提木叉，指防止墮落的戒律）來說是比丘，對於無漏律儀（anāsrava-vinaya，指超越煩惱的戒律）來說不是比丘。還有人說，只是犯戒，不是舍戒（《雜心論》原文）。問：這種說法還是認為有，應該會引起爭論。答：在那時會引起爭論，現在不會引起爭論。為什麼知道時機合適呢？因為深刻理解佛意，而不是執著于計較。所以僧團的規範中明確規定可以畜養貓狗，以及在隨相戒中畜養八種不凈物，並且斷絕失去戒律的人，人們沒有看到這些，所以多有遲疑。接下來回答中，首先根據宗義來回答。這也就是最初的戒律廣為解釋的文字。《戒本》也說，後來犯戒也是一樣。這下面簡要辨別名稱和種類。重犯有兩種：一種是同名之罪，比如四重罪和五望罪；另一種是同種之罪，比如四戒各自討論。上面通用於《十誦律》，下面侷限於本宗。文字簡略，四戒各自單獨討論重罪，就說明了現在本宗同種的意義。合起來證明的是，有戒律，重犯的意義不會分離。所以引用的文字中，首先敘述宗義。律儀從所對的境界來說，所以名為別解脫；道定從內心來說，就是總解脫。如下面引用的論述詳細解釋。首先舉出文句，受戒是懸擬的，所以可以總髮；犯戒是面臨境界的，所以只能個別地犯。旦下歷歷顯示。首先說明總髮，按照解釋相中的說法。那部論只用三毒（貪嗔癡）來歷數七支（殺盜淫妄等），誰的三毒成為七支，這是現在的意義推演。具體如後面的解釋。文中特別舉出淫戒來闡明，其餘可以類推顯現。淫境約道女（可通行的女子）三，男二，淫心三毒。三單三複一具，隨緣間或生起。用心來歷數境界，所以引發多條戒律，如文中所列。現在說明別犯。問：其餘的淫行不犯戒，所以有重犯嗎？

【English Translation】 English version It must exist. If it doesn't, then it is definitely non-existent. Why is this so? The Tathagata (one of the titles of the Buddha, meaning 'Thus Come One') truthfully sees the good and bad karmic natures of all sentient beings and speaks accordingly, truthfully and without falsehood. (Ancient records presumptuously speculate on the Buddha's intention, saying that the nature of having received precepts still exists, called a bhiksu (Buddhist monk), but because it has no power or function, it is like a scorched seed. This, in turn, becomes an attachment, so how can it be said to be the Buddha's intention?) The explanation in the Samuccaya-hrdaya-sutra is that some say that committing the initial major offenses (major, referring to sections) is called abandoning the vinaya (discipline). This is not correct. If one abandons the vinaya, it is committing a fundamental offense. Someone who has already returned to lay life should be able to become a monk again because they have abandoned the vinaya. Furthermore, some say that with respect to the Pratimoksa (individual liberation) vinaya, one is a bhiksu, but with respect to the Anāsrava (non-outflow) vinaya, one is not a bhiksu. Still others say that it is only breaking the precepts, not abandoning the precepts (from that text). Question: This statement still considers it to exist, which should cause controversy. Answer: At that time, it would cause controversy, but now it would not. How do we know that the timing is appropriate? Because we deeply understand the Buddha's intention, rather than clinging to calculations. Therefore, the Sangha's (Buddhist monastic community) regulations clearly state that it is permissible to keep cats and dogs, and in the secondary precepts, to keep the eight impure things, and to cut off those who have lost their precepts. People do not see these things, so they are often hesitant. Next, in the answer, we first answer according to the tenets of the school. This is the text that extensively explains the initial precepts. The Pratimoksa Sutra also says that later offenses are the same. Below, we briefly distinguish names and types. There are two types of repeated offenses: one is offenses of the same name, such as the four major offenses and the five apatti-skandha; the other is offenses of the same kind, such as the four precepts discussed separately. The former applies generally to the Dasabhumi Sutra, while the latter is limited to this school. The text is concise, with the four precepts each discussed separately regarding major offenses, which clarifies the meaning of the same kind in this school. What is combined to prove is that having precepts and the meaning of repeated offenses are inseparable. Therefore, in the quoted text, we first describe the tenets of the school. Vinaya is named Pratimoksa because it is based on the object; dhyana (meditative absorption) is named total liberation because it is based on the mind. The following quoted discussion explains in detail. First, we cite the sentence: receiving precepts is a provisional intention, so it can be generated in general; committing offenses is facing a situation, so it can only be committed individually. Below, we show them one by one. First, we explain the general generation, according to the explanation in the Abhidharma-samuccaya. That treatise only uses the three poisons (greed, hatred, and delusion) to enumerate the seven branches (killing, stealing, sexual misconduct, lying, etc.). Which of the three poisons becomes the seven branches? This is the current meaning derived. The details are as explained later. In the text, we specifically cite the precept against sexual misconduct to clarify, and the rest can be shown by analogy. The object of sexual misconduct involves three types of women (women who can be approached), two types of men, and the three poisons of the mind. Three single, three repeated, and one complete, arising occasionally depending on the circumstances. Using the mind to enumerate the objects, many precepts are therefore generated, as listed in the text. Now we explain individual offenses. Question: Are there repeated offenses because other sexual acts are not offenses?

若還以貪心復於前女本道。行淫為成重不。問十誦不立重犯。那取彼論以證今宗耶。問不可一時犯諸戒者。不學之罪那得頓犯耶。如是思之。例證中二。初約懺重例。又下打謗例。九十中打比丘及僧殘謗二戒大僧不簡凈穢。若下反質打謗三眾。並吉羅故。初難中問有二句。即是兩難。律中二滅學悔並不足數。又斷頭之名行法非用同彼死屍。今云余戒體凈光潔無違。豈非相反故須委示。答足數中初準懺明足。即簡二滅不在所論。如下例證。十誦開作說恣羯磨(不開余法)。亦聽眾中誦律(無堪能處)。既容秉御身預凈僧。義同足數故云理當也。但下約過明不足。情過深者犯極惡也。不任用者虧德業也。故下引示。律云僧說戒及羯磨時來不隨意。故知。雖懺必無足理。縱聽秉法身不入數。但望二擯財法永亡。不參眾務以為優耳。上云理足。文含二意。一為救無知謂失例犯。二為救犯者抱過不悔。故此諸文委曲提示。問世云小無懺重之文。那云懺凈耶。答大小兩乘通明懺重。小雖開懺但障獄業不能複本。故云無耳。若爾依大懺凈可預數不。答化制不同。化據業道制就違教。縱依方等事理懺滅。於今制教不懺須擯。懺成學悔。若行制懺縱業不亡還名清凈。須知化制懺法天別。人多妄迷。故曲疏之。余在後篇。答斷頭義如下問答

。次難所出者如上諸文。具依律論欲彰有據生后勸勉。故發是問。正答中初句指前。更下標后。下引僧祇學悔。行相一切同僧。十誦乞羯磨已佛結所戒一切受行。母論與悔法已名清凈持戒等。故云體在等。斥迷中初文為三。初敘非。懾之涉反怖也。百喻經云。有人養牛二百五十。其一大者為虎所食。其主念言。數既不全何用看守。遂一時殺之。愚癡比丘亦爾。既犯一戒余即雷同。頗符此意。豈下正斥。焉下重示。上二句明同種凈。當下明同名凈。堅固不動謂之儼然。下下明異名異種凈。次科初二句囑其所告。受隨一等故名同法。若下正勸。初示持行。嚴謂謹攝。凈識即心。五塵皆境。所謂方便正念常擬對治也。嗚呼未世凡流沉溺滋。久攝念離染未見其人。自非宿善資薰明師訓匠勤求聖教。精擇良明志慕孤高行希清卓。時時不懈日日如新。或體達前塵。反求欲本。或冥心所受專意通持。故得對境蕭然遇緣確爾。翔而後集默而識之。其猶揮手于空了無滯矣。著鎧入陣何所畏乎。然惑業未銷死生可懼。豈唯言說即是清升。在欲遠塵。良恐非爾所及。居凡學聖故且抑而為之。勿事悠悠。宜應切切。因茲言及一為深思。若下勸犯悔。上二句明成犯。既下示懺益。若下明不懺之損。懷即是心藏疾喻其覆過。體非凈用。不堪利養覆過

【現代漢語翻譯】現代漢語譯本：『次難所出者如上諸文』，這些疑問的來源就像前面提到的那些經文一樣。『具依律論欲彰有據生后勸勉』，完全依據戒律和論典，想要彰顯依據，在產生疑問之後進行勸勉。『故發是問』，所以才提出這些問題。『正答中初句指前。更下標后』，在正式的回答中，第一句話指向前面所說的內容，並且標明後面的內容。『下引僧祇學悔。行相一切同僧』，下面引用《僧祇律》學習懺悔，其行為方式一切都和僧人相同。『十誦乞羯磨已佛結所戒一切受行』，《十誦律》中，通過羯磨（karma，業）已經受持了佛陀所制定的所有戒律。『母論與悔法已名清凈持戒等。故云體在等』，《母論》中，給予懺悔的方法之後，就被稱為清凈持戒等等，所以說『體在等』。『斥迷中初文為三。初敘非。懾之涉反怖也』，駁斥迷惑之處，第一段文字分為三部分。首先敘述錯誤之處。『懾』，意思是恐懼。『百喻經云。有人養牛二百五十。其一大者為虎所食。其主念言。數既不全何用看守。遂一時殺之。愚癡比丘亦爾。既犯一戒余即雷同。頗符此意』，《百喻經》中說，有個人養了二百五十頭牛，其中一頭大的被老虎吃了。主人心想，數量已經不全了，還用得著看守嗎？於是把剩下的牛全部殺掉了。愚癡的比丘也是這樣，既然已經犯了一條戒律，其餘的戒律也就隨便了，這很符合這個意思。『豈下正斥。焉下重示。上二句明同種凈。當下明同名凈。堅固不動謂之儼然』，『豈』字下面是正式的駁斥，『焉』字下面是再次的指示。上面兩句說明同一種類的清凈，下面說明同名稱的清凈。堅固不動，就叫做『儼然』。『下下明異名異種凈。次科初二句囑其所告。受隨一等故名同法』，下面說明不同名稱不同種類的清凈。接下來，這一段的前兩句是囑咐所要告訴的人。接受並隨順其中一種等等，所以叫做『同法』。『若下正勸。初示持行。嚴謂謹攝。凈識即心。五塵皆境。所謂方便正念常擬對治也』，『若』字下面是正式的勸勉。首先展示持戒修行。『嚴』，意思是謹慎收攝。清凈的意識就是心，五塵（色、聲、香、味、觸）都是外境。這就是所謂的方便正念，經常準備著對治煩惱。『嗚呼未世凡流沉溺滋。久攝念離染未見其人。自非宿善資薰明師訓匠勤求聖教。精擇良明志慕孤高行希清卓。時時不懈日日如新。或體達前塵。反求欲本。或冥心所受專意通持。故得對境蕭然遇緣確爾。翔而後集默而識之。其猶揮手于空了無滯矣。著鎧入陣何所畏乎』，唉，末法時代的凡夫俗子沉溺於煩惱之中。長久以來，能夠收攝心念，遠離污染的人，我還沒有見到過。如果不是宿世的善根資助，受到明師的教導，勤奮地尋求聖教，精心地選擇良師益友，立志追求孤高，行為希望清廉高尚，時時刻刻不懈怠，日日都像新的一樣。或許能夠體會到過去的塵勞，反過來尋求慾望的根源。或許能夠默默地領受所受持的戒律，專心致志地通達並受持。所以才能夠在面對外境時安然不動，遇到因緣時堅定不移。像鳥兒一樣盤旋之後才降落，默默地體會並認識它。就像在空中揮手一樣，沒有任何阻礙。穿上鎧甲進入戰場，還有什麼可畏懼的呢？『然惑業未銷死生可懼。豈唯言說即是良升。在欲遠塵。良恐非爾所及。居凡學聖故且抑而為之。勿事悠悠。宜應切切。因茲言及一為深思。若下勸犯悔。上二句明成犯。既下示懺益。若下明不懺之損。懷即是心藏疾喻其覆過。體非凈用。不堪利養覆過』，然而，迷惑和業力還沒有消除，生死輪迴仍然令人恐懼。難道僅僅是說說而已就能得到提升嗎？在慾望之中遠離塵勞，恐怕不是你們所能達到的。居住在凡夫的境界，學習聖人的行為，所以暫且壓抑自己的慾望，努力去做。不要悠悠忽忽，應該切切實實。因此，要深入思考這些話。『若』字下面是勸勉犯戒后要懺悔。上面兩句說明已經構成犯戒。『既』字下面是說明懺悔的益處。『若』字下面是說明不懺悔的損害。『懷』就是心，隱藏疾病比喻掩蓋過錯。身體不是清凈的，不能接受供養，掩蓋過錯。

【English Translation】 English version: 『The source of the subsequent difficulties is as described in the preceding texts.』 These questions arise from the aforementioned scriptures, fully based on the precepts and treatises, aiming to highlight the evidence and to encourage after the questions arise. 『Therefore, these questions are raised.』『The first sentence in the formal answer refers to the previous content and marks the subsequent content.』 In the formal answer, the first sentence points to what was said before and indicates what will follow. 『Below, the Saṃghika (community) is cited to learn repentance, and the conduct is entirely the same as that of the Saṃgha (community of practitioners).』 Below, the Saṃghika Vinaya is cited to learn repentance, and the conduct is entirely the same as that of the Saṃgha. 『In the Ten Recitations Vinaya, having performed the karma (action) already, all the precepts established by the Buddha are received and practiced.』 In the Ten Recitations Vinaya, having performed the karma, all the precepts established by the Buddha have been received and practiced. 『In the Mother Treatise, after giving the method of repentance, it is called pure observance of precepts, etc., hence the phrase 『the essence lies in, etc.』』 In the Mother Treatise, after giving the method of repentance, it is called pure observance of precepts, etc., hence the phrase 『the essence lies in, etc.』『In refuting delusion, the initial text is divided into three parts. First, it narrates the incorrectness. 『Shè』 means fear.』 In refuting delusion, the initial text is divided into three parts. First, it narrates the incorrectness. 『Shè』 means fear. 『The Hundred Parables Sutra says: Someone raised two hundred and fifty cows. One of the larger ones was eaten by a tiger. The owner thought, 『Since the number is not complete, what is the use of guarding them?』 So he killed them all at once. Foolish bhikṣus (monks) are also like this. Once they have violated one precept, they treat the rest the same way. This somewhat fits the meaning.』 The Hundred Parables Sutra says: Someone raised two hundred and fifty cows. One of the larger ones was eaten by a tiger. The owner thought, 『Since the number is not complete, what is the use of guarding them?』 So he killed them all at once. Foolish bhikṣus are also like this. Once they have violated one precept, they treat the rest the same way. This somewhat fits the meaning. 『Below 『qǐ』 is the formal refutation. Below 『yān』 is the repeated instruction. The above two sentences clarify the purity of the same kind. Below clarifies the purity of the same name. Firm and unmoving is called 『yǎnrán』 (solemn).』 Below 『qǐ』 is the formal refutation. Below 『yān』 is the repeated instruction. The above two sentences clarify the purity of the same kind. Below clarifies the purity of the same name. Firm and unmoving is called 『yǎnrán』. 『Below clarifies the purity of different names and different kinds. The first two sentences of the next section instruct the person to whom it is addressed. Receiving and following one, etc., is called the same Dharma (teachings).』 Below clarifies the purity of different names and different kinds. The first two sentences of the next section instruct the person to whom it is addressed. Receiving and following one, etc., is called the same Dharma. 『Below 『ruò』 is the formal exhortation. First, it shows the practice of upholding. 『Yán』 means careful restraint. Pure consciousness is the mind. The five dusts (form, sound, smell, taste, touch) are all external realms. This is the so-called expedient right mindfulness, constantly preparing to counteract afflictions.』 Below 『ruò』 is the formal exhortation. First, it shows the practice of upholding. 『Yán』 means careful restraint. Pure consciousness is the mind. The five dusts are all external realms. This is the so-called expedient right mindfulness, constantly preparing to counteract afflictions. 『Alas, in the degenerate age, ordinary people are immersed in afflictions. For a long time, I have not seen anyone who can restrain their thoughts and stay away from defilement. If not for the aid of past good roots, the guidance of a wise teacher, diligent seeking of the sacred teachings, careful selection of good mentors and friends, aspiring to solitude, hoping for integrity in conduct, being unremitting at all times, and being new every day. Perhaps one can understand the past labors and seek the root of desire in return. Perhaps one can silently receive the precepts and wholeheartedly understand and uphold them. Therefore, one can be calm when facing external realms and firm when encountering conditions. Hovering like a bird before landing, silently experiencing and recognizing it. It is like waving a hand in the air, without any obstruction. Wearing armor and entering the battlefield, what is there to fear?』 Alas, in the degenerate age, ordinary people are immersed in afflictions. For a long time, I have not seen anyone who can restrain their thoughts and stay away from defilement. If not for the aid of past good roots, the guidance of a wise teacher, diligent seeking of the sacred teachings, careful selection of good mentors and friends, aspiring to solitude, hoping for integrity in conduct, being unremitting at all times, and being new every day. Perhaps one can understand the past labors and seek the root of desire in return. Perhaps one can silently receive the precepts and wholeheartedly understand and uphold them. Therefore, one can be calm when facing external realms and firm when encountering conditions. Hovering like a bird before landing, silently experiencing and recognizing it. It is like waving a hand in the air, without any obstruction. Wearing armor and entering the battlefield, what is there to fear? 『However, if delusion and karma have not been eliminated, death and rebirth are to be feared. Can mere words lead to a good rebirth? To stay away from defilement in the midst of desire is probably beyond your reach. Living in the realm of ordinary beings and learning the conduct of sages, one should temporarily suppress one's desires and strive to do it. Do not be careless; be earnest. Therefore, one should deeply contemplate these words. Below 『ruò』 is the exhortation to repent after violating precepts. The above two sentences clarify the completion of the violation. Below 『jì』 shows the benefits of repentance. Below 『ruò』 shows the harm of not repenting. 『Huái』 is the mind, hiding illness is a metaphor for covering up faults. The body is not pure and cannot receive offerings, covering up faults.』 However, if delusion and karma have not been eliminated, death and rebirth are to be feared. Can mere words lead to a good rebirth? To stay away from defilement in the midst of desire is probably beyond your reach. Living in the realm of ordinary beings and learning the conduct of sages, one should temporarily suppress one's desires and strive to do it. Do not be careless; be earnest. Therefore, one should deeply contemplate these words. Below 『ruò』 is the exhortation to repent after violating precepts. The above two sentences clarify the completion of the violation. Below 『jì』 shows the benefits of repentance. Below 『ruò』 shows the harm of not repenting. 『Huái』 is the mind, hiding illness is a metaphor for covering up faults. The body is not pure and cannot receive offerings, covering up faults.

妄受故云冒也。自負可解。言他負者作法則前事不成。受施則能施亦墮。豈下悲傷異其改往。大慈博愛於物無遺。雖惡行下愚亦苦加提引。祖恩所及無得而知。三問中此即難前斷頭之喻。答文了論中初約喻以顯。四處即腦咽心腰。由下示不階之意。即雜心云非第一義比丘是也。十輪中初明犯報。正用四重因引譭謗。入阿鼻者謂生報也。如是下明障道也。結即見思等惑。言墮惡者釋成不盡結也。今時多學邪空。訶佛毀教。流言鄙俗反自矜誇。焉知。一慢尊容長淪暗道。一輕聖典永墜邪林。業理灼然。如何不信。若下顯持益。初索持人。初篇四重出生諸戒。故名根本。一下示功行。一切者總收四事。乃下勸堅持。言捨命者即同本律寧死之誡。三乘依住者出世行本故。嘗讀斯文敬詳佛語。詞切理顯足為龜鏡。愿專誦心首以自策勤。對尼中后四如別即別行篇謂。摩觸八事覆重隨舉。女流報弱情多喜犯。故枝條之罪例同重制。三他部中初標部計。同下示異。同種犯已後作。得吉故無重也。此下簡濫。下篇種類不同有二。一上下相望有重可解。如文所引學悔犯殘。二下聚當局亦有重犯。如別篇云下篇隨輕重是也。四明品數。引論中初科上句牒本論。律中者即指所宗正量部也。解下疏釋初示方言不同。即如僧祇。四分五聚亦相近也。

今下釋部義。初通標有下別示。方便根本由具二義。則成黨類故得部名。別列中初云一一者即指四重戒也。別釋四段。初方便中且舉淫事以明次第。言起心者此即心犯同今四分。然無分齊故須定判重緣及思。簡去瞥爾。上明心犯則不兼色。次方便下並明色犯。還本於心。動身口說就具辨相。通名吉者總點遠次。名同體別。近方便中初示犯相。期下釋疑觸本犯殘。今結偷蘭故須通決。然期淫合重今則反輕。戲樂須輕如何反重。但輕則有果可趣。重則當體成業所以異也。對人懺者彼明蘭罪不分三悔。在言通濫如下具明。三中前釋成就義。以後果本不可頓犯。假彼相成故。若根本下釋隨順義。才至果罪。共成一體。無別方便。此同四分。則異十祇。餘下指例。會通中初引三文。四分不成不言多少。了論一品不顯重輕。唯茲十誦甚有眉目。疏引彼文。初二兩篇各有遠近方便(彼唯立二方便)。位分三階。初篇近者界內僧懺(上品)。初篇遠者。二篇近者界外四人悔(同是中品)。二篇遠者一人前悔(下品)。準持犯中三罪則依了論。遠者重吉此據本宗。次近二蘭全取十誦。然下會同次罪。十誦中蘭了論重吉。今欲用蘭替吉。略示令知。余指如后。凡定罪體必約懺論。中蘭據法。雖對小眾正捨本罪還同吉羅。一人對滅故。體通彼

【現代漢語翻譯】現代漢語譯本現在解釋部的意義。首先總的標出，然後分別顯示。『方便』和『根本』由『具』（具備）和『二』（兩種）意義組成，因此形成一類，所以得到『部』的名稱。在分別列出的內容中，首先說『一一者』，就是指四重戒。分別解釋為四段。首先在『方便』中，先舉出淫事來表明次第。說到『起心者』，這就是心犯，和現在的《四分律》相同。但是沒有分界，所以需要確定判斷重緣和思慮，排除一閃念。上面說明心犯，就不包括色犯。其次在『方便下』，並說明色犯，最終還是歸於心。動身口說，就具體辨別相狀。總稱為『吉』，總括指遠方便和近方便，名稱相同而體性不同。在近方便中，首先顯示犯相。『期下』解釋疑惑，觸本犯殘。現在總結為偷蘭，所以需要通盤決斷。然而期約淫合是重罪，現在反而輕了。戲樂應該是輕罪，為什麼反而重了？但是輕罪還有果報可以趨向，重罪則當體成為業，所以不同。『對人懺者』，那裡說明蘭罪不分三種懺悔，在言語上容易氾濫，下面會具體說明。在三種懺悔中，前面解釋成就的意義，因為以後的果報根本不可能一下子犯完，假借那些相來成就。『若根本下』解釋隨順的意義，才達到果報的罪，共同成為一體，沒有別的方便，這和《四分律》相同，就不同於《十誦律》。『餘下』指其他例子。在會通中，首先引用三部律文。《四分律》沒有成就，不談多少。《了論》一品不顯示輕重，只有《十誦律》非常清楚。疏中引用那些律文，最初的兩篇各有遠方便和近方便（那裡隻立兩種方便），位分三階。初篇近方便，界內僧眾懺悔（上品）。初篇遠方便，二篇近方便，界外四人懺悔（同是中品）。二篇遠方便，一人前懺悔（下品）。根據持犯中的三種罪，就依照《了論》。遠方便是重吉，這是根據本宗。其次近方便是二蘭，完全取用《十誦律》。『然下』會同次罪。《十誦律》中蘭罪，《了論》是重吉，現在想要用蘭罪代替吉罪，略微顯示讓大家知道。『余』指其他情況在後面說明。凡是確定罪體，必須根據懺悔的論典。中蘭根據法，即使面對小眾，正式捨棄本罪，還是和吉羅罪相同，因為是對一人而滅罪，所以罪體通於彼。

【English Translation】 English version Now, I will explain the meaning of the 'Bhaga' (section). First, there is a general indication, followed by specific explanations. 'Upaya' (expedient means) and 'Mula' (fundamental) are composed of the meanings of 'Gu' (possessing) and 'Dvi' (two), thus forming a category, hence the name 'Bhaga' (section). In the separate listings, the first mention of 'each and every one' refers to the four Parajika (major precepts). The explanation is divided into four sections. First, in 'Upaya' (expedient means), the act of sexual intercourse is used to illustrate the order. When it says 'arising of the mind', this is a mental transgression, similar to the current 'Sarvastivada Vinaya'. However, there is no distinction, so it is necessary to determine the judgment of repeated causes and thoughts, excluding fleeting thoughts. The above explanation of mental transgression does not include physical transgression. Next, in 'Upaya below', both mental and physical transgressions are explained, ultimately returning to the mind. Moving the body and speaking with the mouth specifically distinguish the characteristics. Generally called 'Gila', it encompasses both distant and near expedient means, with the same name but different natures. In the near expedient means, the transgression is first shown. 'Period below' explains the doubts, touching the root results in a Sanghavasesa (formal meeting of the Sangha). Now, it is concluded as a Thullaccaya (serious offense), so a comprehensive decision is needed. However, the agreement of sexual intercourse is a serious offense, but now it is lighter. Playful joy should be a light offense, why is it heavier? But a light offense still has a result to which one can tend, while a heavy offense becomes karma in itself, so they are different. 'Confession to a person', there it is explained that Thullaccaya does not distinguish three kinds of repentance, and the language is prone to generalization, which will be explained in detail below. In the three kinds of repentance, the first explains the meaning of accomplishment, because the future result cannot be completely transgressed at once, but is accomplished by borrowing those characteristics. 'If the root below' explains the meaning of following, only reaching the transgression of the result, together becoming one entity, without other expedient means, which is the same as the 'Sarvastivada Vinaya', and different from the 'Dasabhumi Sutra'. 'The rest below' refers to other examples. In the synthesis, the three Vinaya texts are first cited. The 'Sarvastivada Vinaya' does not accomplish, and does not talk about quantity. The 'Samantapasadika' does not show the weight, only the 'Dasabhumi Sutra' is very clear. The commentary cites those Vinaya texts, the first two chapters each have distant and near expedient means (there only two expedient means are established), and the position is divided into three stages. The near expedient means of the first chapter, repentance by the Sangha within the boundary (upper grade). The distant expedient means of the first chapter, the near expedient means of the second chapter, repentance by four people outside the boundary (same as middle grade). The distant expedient means of the second chapter, repentance before one person (lower grade). According to the three transgressions in holding and violating, it is based on the 'Samantapasadika'. The distant expedient means is a heavy Gila, which is based on this sect. Secondly, the near expedient means is two Thullaccaya, completely taken from the 'Dasabhumi Sutra'. 'However below' synthesizes the next transgression. In the 'Dasabhumi Sutra', Thullaccaya is a heavy Gila in the 'Samantapasadika', now wanting to replace Gila with Thullaccaya, briefly showing it for everyone to know. 'The rest' refers to other situations explained later. Whenever determining the nature of the transgression, it must be based on the repentance scriptures. The middle Thullaccaya is based on the Dharma, even if facing a small audience, formally abandoning the original transgression is still the same as the Gila transgression, because it is extinguishing the transgression for one person, so the nature of the transgression is connected to that.

此者即指兩文。類解者令較二罪。第二僧殘。善見中唯就行懺釋其名義。僧伽是通貫於前后。初殘是別即命懺時首尾二法。以攝中間合云僧伽為眾。然此所尚呼人為僧。故此諸文用梵顯梵非相翻也。言從境者境即所對人也。婆沙中名義與下四分母論大同。初別釋僧義同前。殘字目罪言。犯此罪少有餘行。故有下合結。四分中初指同。又下示異。有餘亦即殘義。行法對上無餘合云眾法。疑是寫誤。亦可行通眾別。此據眾行。母論初牒名。如下喻釋。上三句喻殘。理下一句喻僧。此望初篇名為斷頭不可救故。故下引律助顯。強與即是早救。餘罪不然。從彼自悔爾。僧尼中六異者弄觸二粗二房。七同者媒嫁二謗四諫。此約僧戒對尼為言。若以尼望僧則有十異。一言人。二四獨。三度賊女。四解舉。五受染心男子食。六勸受。七相覆違諫。八勸同惡住違諫。九小恚舍正違諫。十喜諍謗僧違諫(尋尼戒本對之)。下指廣者即別行篇。罪數中引論。五十二罪者。十三根本一一各有三方便故。吉羅為遠。下蘭為次。中蘭為近。胝字竹尼反。疏解中初科三義者。一僧殘。二救。三勝。婆論止有初釋。故云一義同也。次科解云者疏引彼解也。初釋僧伽上二句標示。由下簡異。戒見事和定慧理和。今但取事不取理。故文中多上不字曾以古本

【現代漢語翻譯】現代漢語譯本『此者即指兩文』，指的是律藏中的兩種文字。『類解者令較二罪』，意思是類似的解釋應該比較兩種罪過。『第二僧殘』，指的是第二種僧殘罪（Sanghavasesa，需要僧團才能懺悔的重罪）。『善見中唯就行懺釋其名義』，《善見律毗婆沙》中只通過實行懺悔來解釋它的名稱和意義。『僧伽是通貫於前后』，僧伽（Sangha，僧團）這個詞貫穿始終。『初殘是別即命懺時首尾二法』，最初的殘罪是特別的，即在懺悔時需要首尾兩種方法。『以攝中間合云僧伽為眾』，用它們來包含中間的部分，合起來稱為僧伽，意為大眾。『然此所尚呼人為僧』，然而這裡仍然稱人為僧。『故此諸文用梵顯梵非相翻也』，因此這些文字使用梵語來解釋梵語，而不是互相翻譯。『言從境者境即所對人也』，從對象的角度來說，對象就是所面對的人。『婆沙中名義與下四分母論大同』，《毗婆沙論》中的名稱和意義與《四分律母論》基本相同。『初別釋僧義同前』，最初分別解釋僧的意義與前面相同。『殘字目罪言』，殘字指的是罪過。『犯此罪少有餘行』，犯這種罪過的人很少有其他的行為。『故有下合結』，所以下面有總結。『四分中初指同』，《四分律》中最初的指代相同。『又下示異』，下面又顯示不同。『有餘亦即殘義』，有餘也就是殘的意思。『行法對上無餘合云眾法』，實行的方法對應于上面的無餘，合起來稱為眾法。『疑是寫誤』，懷疑是抄寫錯誤。『亦可行通眾別』，也可以理解為包括大眾和個人。『此據眾行』，這裡指的是大眾的行為。『母論初牒名』，《母論》最初列出名稱。『如下喻釋』，下面用比喻來解釋。『上三句喻殘』，上面三句話比喻殘罪。『理下一句喻僧』，道理下面一句話比喻僧。『此望初篇名為斷頭不可救故』，這是相對於初篇來說的，因為初篇的罪名是斷頭，無法挽救。『故下引律助顯』，所以下面引用律藏來幫助說明。『強與即是早救』，強行給予就是及早挽救。『餘罪不然』，其他的罪過不是這樣。『從彼自悔爾』，從那裡自己懺悔。『僧尼中六異者弄觸二粗二房。七同者媒嫁二謗四諫』，在比丘和比丘尼的戒律中，有六種不同：戲弄、觸控兩種粗罪，兩種關於住所的罪。七種相同：媒嫁、兩種誹謗、四種勸諫。『此約僧戒對尼為言』，這是就比丘戒律對比丘尼戒律而言。『若以尼望僧則有十異』，如果以比丘尼的戒律對比丘的戒律，則有十種不同。『一言人。二四獨。三度賊女。四解舉。五受染心男子食。六勸受。七相覆違諫。八勸同惡住違諫。九小恚舍正違諫。十喜諍謗僧違諫(尋尼戒本對之)』，一是關於人的說法不同，二是四種單獨的行為，三是度化盜賊的女兒，四是解除舉罪，五是接受有染心的男子提供的食物，六是勸人接受，七是互相包庇違背勸諫，八是勸人一起作惡違背勸諫，九是因小小的憤怒而捨棄正法違背勸諫，十是因高興爭論而誹謗僧團違背勸諫（可以查詢比丘尼戒本來對照）。『下指廣者即別行篇』，下面指的更廣泛的是別行篇。『罪數中引論』，在罪的數量中引用了論。『五十二罪者。十三根本一一各有三方便故』，五十二種罪，是因為十三種根本罪每一種都有三種方便。『吉羅為遠』，吉羅（Dukkata，惡作）罪為最遠。『下蘭為次』，下品僧殘罪為其次。『中蘭為近』，中品僧殘罪為最近。『胝字竹尼反』，胝字讀作竹尼反。『疏解中初科三義者』，疏解中最初分為三種意義：一是僧殘，二是救，三是勝。『婆論止有初釋』，《毗婆沙論》只有最初的解釋。『故云一義同也』，所以說一種意義相同。『次科解云者疏引彼解也』，其次解釋說的是疏引用了他們的解釋。『初釋僧伽上二句標示』，最初解釋僧伽，上面兩句話是標示。『由下簡異』，由下面來區分不同。『戒見事和定慧理和』，戒律、見解、行為上的和諧，以及禪定、智慧、道理上的和諧。『今但取事不取理』，現在只取行為上的和諧，不取道理上的和諧。『故文中多上不字曾以古本』，所以在文中很多地方都有『不』字，曾經用古本。

【English Translation】 English version 'This refers to the two texts,' referring to the two texts in the Vinaya. 'Those who interpret similarly should compare the two offenses,' meaning similar interpretations should compare the two types of offenses. 'The second Sanghavasesa' refers to the second type of Sanghavasesa offense (a serious offense requiring a Sangha to expiate). 'In the Samantapasadika, only the name and meaning are explained through the practice of repentance,' in the Samantapasadika, its name and meaning are only explained through the practice of repentance. 'Sangha pervades from beginning to end,' the word Sangha (community) runs through the entire text. 'The initial Sanghavasesa is distinct, referring to the two methods at the beginning and end of the repentance,' the initial Sanghavasesa offense is special, requiring two methods at the beginning and end of the repentance. 'Combining them to encompass the middle is called Sangha, meaning the assembly,' using them to encompass the middle part is collectively called Sangha, meaning the assembly. 'However, here people are still referred to as monks,' however, here people are still referred to as monks. 'Therefore, these texts use Sanskrit to explain Sanskrit, not translating each other,' therefore, these texts use Sanskrit to explain Sanskrit, instead of translating each other. 'Speaking from the perspective of the object, the object is the person being faced,' from the perspective of the object, the object is the person being faced. 'The name and meaning in the Vibhasa are largely the same as in the Matrka of the Sarvastivada Vinaya,' the name and meaning in the Vibhasa are basically the same as in the Matrka of the Sarvastivada Vinaya. 'Initially, the separate explanation of the meaning of Sangha is the same as before,' the initial separate explanation of the meaning of Sangha is the same as before. 'The word 'Sanghavasesa' refers to the offense,' the word 'Sanghavasesa' refers to the offense. 'Those who commit this offense rarely have other practices,' those who commit this offense rarely have other practices. 'Therefore, there is a conclusion below,' so there is a conclusion below. 'In the Sarvastivada Vinaya, the initial reference is the same,' in the Sarvastivada Vinaya, the initial reference is the same. 'And below it shows the difference,' and below it shows the difference. 'Having remainder is also the meaning of Sanghavasesa,' having remainder is also the meaning of Sanghavasesa. 'Practicing the Dharma corresponds to the above without remainder, collectively called Sangha Dharma,' practicing the Dharma corresponds to the above without remainder, collectively called Sangha Dharma. 'Suspect it is a transcription error,' suspect it is a transcription error. 'It can also be understood as encompassing both the Sangha and the individual,' it can also be understood as encompassing both the Sangha and the individual. 'This refers to the practice of the Sangha,' this refers to the practice of the Sangha. 'The Matrka initially lists the names,' the Matrka initially lists the names. 'Below is an explanation using metaphors,' below is an explanation using metaphors. 'The above three sentences are metaphors for Sanghavasesa,' the above three sentences are metaphors for Sanghavasesa offenses. 'The sentence below explains Sangha,' the sentence below explains Sangha. 'This is in relation to the first chapter, called 'severed head' because it cannot be saved,' this is in relation to the first chapter, because the offenses in the first chapter are called 'severed head' and cannot be saved. 'Therefore, the Vinaya is cited below to help illustrate,' therefore, the Vinaya is cited below to help illustrate. 'Forcibly giving is early salvation,' forcibly giving is early salvation. 'Other offenses are not like this,' other offenses are not like this. 'Repent from there yourself,' repent from there yourself. 'Among monks and nuns, the six differences are touching, two coarse offenses, and two concerning dwellings. The seven similarities are matchmaking, two slanders, and four admonishments,' among monks and nuns, there are six differences: touching, two coarse offenses, and two concerning dwellings. The seven similarities are matchmaking, two slanders, and four admonishments. 'This is spoken in terms of the monks' precepts compared to the nuns' precepts,' this is spoken in terms of the monks' precepts compared to the nuns' precepts. 'If comparing the nuns' precepts to the monks' precepts, there are ten differences,' if comparing the nuns' precepts to the monks' precepts, there are ten differences. 'One is the different wording regarding people, two are the four solitary actions, three is ordaining a thief's daughter, four is lifting an accusation, five is accepting food from a man with lustful thoughts, six is encouraging acceptance, seven is mutually covering up and disobeying admonishment, eight is encouraging the same evil deeds and disobeying admonishment, nine is abandoning the Dharma due to slight anger and disobeying admonishment, ten is slandering the Sangha due to joyful disputes and disobeying admonishment (refer to the nuns' precepts for comparison),' one is the different wording regarding people, two are the four solitary actions, three is ordaining a thief's daughter, four is lifting an accusation, five is accepting food from a man with lustful thoughts, six is encouraging acceptance, seven is mutually covering up and disobeying admonishment, eight is encouraging the same evil deeds and disobeying admonishment, nine is abandoning the Dharma due to slight anger and disobeying admonishment, ten is slandering the Sangha due to joyful disputes and disobeying admonishment (refer to the nuns' precepts for comparison). 'Below refers to the broader section, which is the separate practice section,' below refers to the broader section, which is the separate practice section. 'In the number of offenses, the commentary is cited,' in the number of offenses, the commentary is cited. 'The fifty-two offenses are because each of the thirteen fundamental offenses has three expedient means,' the fifty-two offenses are because each of the thirteen fundamental offenses has three expedient means. 'Dukkata (吉羅) is the furthest,' Dukkata is the furthest. 'The lower Sanghavasesa is next,' the lower Sanghavasesa is next. 'The middle Sanghavasesa is the closest,' the middle Sanghavasesa is the closest. 'The word '胝' is pronounced 'zhu ni fan',' the word '胝' is pronounced 'zhu ni fan'. 'In the commentary, the initial division into three meanings is,' in the commentary, the initial division into three meanings is: one is Sanghavasesa, two is salvation, and three is victory. 'The Vibhasa only has the initial explanation,' the Vibhasa only has the initial explanation. 'Therefore, it is said that one meaning is the same,' therefore, it is said that one meaning is the same. 'The next explanation is that the commentary cites their explanation,' the next explanation is that the commentary cites their explanation. 'Initially explaining Sangha, the above two sentences are indications,' initially explaining Sangha, the above two sentences are indications. 'The differences are distinguished below,' the differences are distinguished below. 'Harmony in precepts, views, and actions, and harmony in meditation, wisdom, and principles,' harmony in precepts, views, and actions, and harmony in meditation, wisdom, and principles. 'Now only the harmony in actions is taken, not the harmony in principles,' now only the harmony in actions is taken, not the harmony in principles. 'Therefore, there are many 'not' characters in the text, which were once based on ancient versions,' therefore, there are many 'not' characters in the text, which were once based on ancient versions.

校勘。復對下釋寫錯不疑(舊記不知隨文謬解)。佛下別釋可解。次婆尸沙乃約所得利養之餘。以釋殘義。此即求懺行別住者。若犯不懺不同僧利。后釋二名者以僧伽之義該通三法。波利婆沙此云別注。文雖不列義見上文。故但出二法即六夜出罪也。引正量中指同釋別。尋文可見。三偷蘭聚善見中初翻名。障善道者即罪之力用也。下翻罪惡過者就罪之當體也。後下釋義。惡能障善。從業為名(古云。調達破僧令法輸不轉。名障善者一暗文相二成局狹)。從下出所以。又下出異名。聲論但出梵名。而不翻者與上同故。波離問經云。吐羅遮者邊國語也(舊記云。彼論具云薩偷蘭祇僧。此翻粗罪。未見本論。不知何此)。了論中初總翻名。次別釋初釋粗義。重方便者同上善見。斷善根者謂成逆也。次釋過義。先約法釋。如下以喻顯援。謂援護即籬圍也。然下簡通別。上句示通。以余諸罪並是不依佛戒故云通也。此下明局。問初二篇罪吉羅。最初那推蘭耶。答若三方便次第相成。吉但成蘭蘭方成重。故蘭為初。又復吉通諸聚。蘭局二篇去通就局。故言初矣。前後中初標云罪通等者示雜相也。律列上下明不定也。抑是語助。別釋中初科正明中。通約篇聚大分為二。初二兩篇過相粗重多。是止離故名戒分。提罪已下多製衣藥。身口

【現代漢語翻譯】現代漢語譯本校勘：再次覈對下面的解釋，如果發現抄寫錯誤不要懷疑（舊的記錄不知道，隨著文字的謬誤而解釋）。佛下面的單獨解釋可以理解。其次，婆尸沙（Boshi sha）是根據所得的利益供養的剩餘來解釋剩餘的意義。這就是尋求懺悔，分別居住的人。如果犯了罪而不懺悔，就不能分享僧眾的利益。後面的解釋兩個名稱，是因為僧伽（Sangha，僧團）的意義涵蓋了三法（指佛、法、僧）。波利婆沙（Paribhasa）這裡翻譯為別注（特別的註釋）。文字雖然沒有列出，但意義見於上文。所以只列出二法，即六夜出罪。引用正量（指《正量部律》）中的內容，指出與別（分別）的解釋相同。尋找原文就可以看到。三偷蘭聚（Sthulanakshatra，粗罪聚）在《善見律毗婆沙》（Samantapasadika）中首先翻譯名稱。障善道者，指的是罪的力量和作用。下面的翻譯罪惡過，是就罪的本體而言。後面的解釋意義。惡能夠障礙善，從業（業力）而得名（古人說：調達（Devadatta）破壞僧團，使法輪不能轉動，名為障善者，一是暗含的文義，二是成為侷限和狹隘）。從下面解釋原因。又下面解釋不同的名稱。聲論（指聲明學）只列出梵文名稱，而不翻譯，與上面相同的原因。波離問經（指《波離問經》）說：吐羅遮（Thullaccaya）是邊遠地區的語言（舊的記錄說：那部論典詳細地記載了薩偷蘭祇僧（Sthulanaksatri Sangha），這裡翻譯為粗罪。沒有見過原本的論典，不知道這裡為什麼這樣）。了論（指《四分律刪繁補闕行事鈔》）中，首先總的翻譯名稱。其次分別解釋，首先解釋粗義。重方便者，與上面的《善見律毗婆沙》相同。斷善根者，指的是成就逆罪。其次解釋過義。先從法的角度解釋。下面用比喻來顯示和援引。所謂援護，就是籬笆和圍墻。然而下面區分通和別。上句表示通，因為其餘的罪都是不依據佛的戒律，所以說是通。下面說明局。問：最初的二篇罪（指波羅夷和僧殘）和吉羅（輕罪），最初是那推蘭耶（偷蘭遮，粗罪）？答：如果三種方便次第相成，吉羅（輕罪）只能成就蘭（偷蘭遮），蘭（偷蘭遮）才能成就重罪。所以蘭（偷蘭遮）為最初。又，吉羅（輕罪）通於各種聚，蘭（偷蘭遮）侷限於二篇。去除通而就局，所以說最初。前後中，首先標明罪通等，表示雜亂的相狀。律典列出上下，說明不定。抑是語氣助詞。分別解釋中，首先科判正明中。總的來說，從篇聚的角度，大致分為二。最初的兩篇（指波羅夷和僧殘），過失的相狀粗重，多是止離，所以名為戒分。提罪（指單墮罪）以下，多是關於衣服和藥物，身口的行為。

【English Translation】 English version Collation: Re-examine the following explanations, and do not doubt if you find copying errors (old records are unaware, interpreting with errors in the text). The separate explanation below 'Buddha' is understandable. Secondly, 'Boshi sha' (婆尸沙, likely a transliteration of a term related to offerings) explains the remaining meaning based on the surplus of the benefits received. This refers to those who seek repentance and reside separately. If one commits a sin and does not repent, they cannot share the benefits of the Sangha (僧團, monastic community). The later explanation of the two names is because the meaning of Sangha (僧伽) encompasses the three Dharmas (三法, Buddha, Dharma, and Sangha). 'Paribhasa' (波利婆沙) is translated here as 'special annotation' (別注). Although the text does not list it, the meaning is found in the above text. Therefore, only the two Dharmas are listed, which is the six-night expiation. Quoting the content in 'Zhengliang' (正量, likely referring to the Sarvastivada Vinaya), it points out that it is the same as the separate explanation. You can find it by looking for the original text. 'Sthulanakshatra' (三偷蘭聚, gross offense category) first translates the name in 'Samantapasadika' (善見律毗婆沙). 'Obstructing the path of goodness' (障善道者) refers to the power and function of the sin. The following translation 'sinful transgression' (罪惡過) refers to the essence of the sin. The later explanation explains the meaning. Evil can obstruct goodness, named from karma (業力). (The ancients said: 'Devadatta (調達) destroyed the Sangha, causing the Dharma wheel not to turn, named 'obstructing goodness,' one is the implicit meaning of the text, and the other is becoming limited and narrow'). The reason is explained from below. Also, different names are explained below. 'Shenglun' (聲論, likely referring to grammar) only lists the Sanskrit name and does not translate it, for the same reason as above. 'Poli Wen Jing' (波離問經, likely referring to a sutra) says: 'Thullaccaya' (吐羅遮) is the language of remote regions (old records say: that treatise details 'Sthulanaksatri Sangha' (薩偷蘭祇僧), which is translated here as 'gross offense.' I have not seen the original treatise and do not know why it is like this here). In 'Liao Lun' (了論, likely referring to a commentary), first, the name is translated generally. Secondly, it is explained separately, first explaining the gross meaning. 'Repeating the expedient' (重方便者) is the same as the above 'Samantapasadika.' 'Severing the roots of goodness' (斷善根者) refers to accomplishing a heinous crime. Secondly, the meaning of transgression is explained. First, it is explained from the perspective of the Dharma. Below, metaphors are used to show and cite. The so-called protection is the fence and wall. However, below, the general and the specific are distinguished. The above sentence indicates the general, because the remaining sins are not based on the Buddha's precepts, so it is said to be general. The following explains the specific. Question: The first two categories of offenses (referring to Parajika and Sanghavasesa) and 'Jiluo' (吉羅, minor offenses), is the first 'Na Tuilan Ye' (那推蘭耶, Thullaccaya, gross offense)? Answer: If the three expedients are successively accomplished, 'Jiluo' (輕罪, minor offenses) can only accomplish 'Lan' (偷蘭遮, Thullaccaya), and 'Lan' (偷蘭遮, Thullaccaya) can accomplish a serious offense. Therefore, 'Lan' (偷蘭遮, Thullaccaya) is the first. Also, 'Jiluo' (輕罪, minor offenses) is common to all categories, and 'Lan' (偷蘭遮, Thullaccaya) is limited to two categories. Removing the general and focusing on the specific, so it is said to be the first. In the before and after, first, it is marked that the sins are common, etc., indicating a mixed state. The Vinaya lists above and below, indicating uncertainty. 'Yi' (抑) is a modal particle. In the separate explanation, first, the subject is clearly stated. Generally speaking, from the perspective of categories, it is roughly divided into two. The first two categories (referring to Parajika and Sanghavasesa), the appearance of the transgression is gross and heavy, mostly stopping and leaving, so it is called the precept division. From 'Ti Zui' (提罪, referring to single offenses) onwards, it is mostly about clothing and medicine, the actions of body and mouth.

乖違號威儀分。約此二分以釋列次。初明前列。遠近方便者且順十誦二罪為言。約前所立遠應云次。初篇具二。次篇唯近。遠在下收。獨頭即果罪名簡從生。或下明在後。裸身用發皆同外道。並制犯蘭。釋戒儀中初二句總示。通下別釋。先釋通者即律戒緣佛並訶云。汝所為非非威儀。又云。如此癡人多種有漏。最初犯戒戒戒皆爾。故知。一切併兼二名。以上篇重戒亦是乖儀。下聚威儀無非禁惡故也。若下釋別。如上所分。正從別也。均雜分中止明在下之意。初分前後然下示次第。問雖通上下止出一名。即應前不收輕后不攝重。答隨列前後並收三品。但在前後重。輕者同歸。在後從輕上下齊攝。問下云五篇義具三均。今言四是均者。答準戒疏說且取吉羅果罪。以應五篇五犯之數。究理而論吉須在雜。故唯四耳。問獨頭蘭有方便不。答文雖不明義同下聚立二方便。四波逸提翻名中。燒煮是酷罰之事。覆障即處所之相。乃地獄通號。或可。燒煮收八熱。覆障總八寒。準下了疏墮大叫喚獄。心論墮眾合獄。一晝夜所出不同耳。次科初示總數。分下明離合。前約事明離。因財故貪。違教故慢。若下據罪明合。僧尼中初示數。三十者明捨墮全同。餘下示單提同別。尼總有百七十八。九十對之共有七十四戒。尼無十六戒。輒教日暮譏

【現代漢語翻譯】現代漢語譯本『乖違』（行為不合規矩）和『號威儀』（不符合威儀規範）這兩部分，是用來解釋排列次序的。首先說明前列的情況。『遠近方便』（指根據違規行為的嚴重程度和是否知情來判斷）是按照《十誦律》中兩種罪行的說法。按照前面所立的原則，『遠』應該排在前面。初篇包含了兩種情況，次篇只包含『近』的情況。『遠』的情況在後面也會提到。『獨頭』（指單獨的罪行）指的是果罪，從罪名上可以簡單地判斷。或者說，後面會說明。『裸身』（裸露身體）和『用發』（使用頭髮）都與外道相同，都屬於違犯『蘭』（僧殘罪）。在解釋戒律威儀時，前兩句是總體的說明，下面是分別解釋。先解釋通用的部分，也就是律、戒、緣、佛都呵斥的行為，說：『你所做的不符合威儀。』又說：『像這樣愚癡的人，有很多有漏。』最初犯戒，所有的戒都是這樣。所以說，一切都兼具兩種名稱。以上篇的重戒也屬於不合規矩的行為，下聚的威儀沒有不是禁止惡行的。如果下面解釋特別的部分，就像上面所分的。這是從特別的角度來說的。『均雜分』（指罪行的輕重程度）中只說明瞭在後面的情況。初分有前後，然後說明次第。問：雖然通用上下，但只說出一個名稱，也就是說，前面不包括輕罪，後面不包括重罪嗎？答：隨著排列的前後，都包括三種品級的罪行。但在前面的是重罪，輕罪也歸於此。在後面的是從輕罪開始，上下都包括。問：下面說五篇的意義都具備三種『均』（指罪行的輕重程度），現在說四種『均』，這是為什麼？答：按照戒疏的說法，姑且取吉羅（輕罪）和果罪，以對應五篇五犯的數目。如果從究竟的道理來說，吉羅應該在雜篇中，所以只有四種。問：獨頭蘭有方便嗎？答：文中雖然沒有明確說明，但意義與下聚相同，可以立兩種方便。四波逸提（指四種波逸提罪）的翻譯中，『燒煮』是酷刑的事情，『覆障』是指處所的相狀，是地獄的通用名稱。或者說，『燒煮』包括八熱地獄，『覆障』總括八寒地獄。按照了疏的說法，會墮入大叫喚地獄，心論會墮入眾合地獄，一晝夜所受的苦難不同而已。下面的科文首先說明總數，然後說明離合。前面是按照事情來說明離，因為貪財所以貪婪，違背教導所以傲慢。如果下面根據罪行來說明合。僧尼中，首先說明數目，三十條是指捨墮罪完全相同。其餘的說明單提罪相同和不同。尼總共有百七十八條戒律，與比丘尼的九十條戒律相對，共有七十四條戒律。尼沒有十六條戒律。隨意教導，日暮時譏諷。

【English Translation】 English version The sections on 'Discrepancies' (behavior that deviates from the rules) and 'Lack of Dignity' (behavior that does not conform to the norms of deportment) are used to explain the order of arrangement. First, clarify the cases in the former category. 'Proximity and Expediency' (referring to judging based on the severity of the violation and whether the person was aware) are discussed according to the two types of offenses in the Daśabhūmika-sūtra. According to the principles established earlier, 'Remoteness' (more severe offenses) should be ranked first. The initial section includes both cases, while the subsequent section only includes 'Proximity' (less severe offenses). 'Remoteness' is also mentioned later. 'Single Head' (referring to individual offenses) refers to the result of the offense, which can be easily determined from the name of the offense. Alternatively, it will be explained later. 'Nudity' (exposing the body) and 'Using Hair' (practices involving hair) are similar to those of heretics and are both violations of 'Saṃghāvaśeṣa' (a type of serious offense requiring community penance). In explaining the precepts of deportment, the first two sentences provide a general explanation, followed by separate explanations. First, explain the common aspects, which are behaviors condemned by the Vinaya, the precepts, the circumstances, and the Buddha, saying, 'What you are doing does not conform to deportment.' It also says, 'Like this foolish person, there are many with outflows.' The first time an offense is committed, all precepts are like this. Therefore, it is said that everything has two names. The serious precepts in the upper section also belong to behaviors that do not conform to the rules, and the deportment in the lower section is all about prohibiting evil deeds. If the following explains the special aspects, it is like what was divided above. This is from a special perspective. 'Equal and Mixed Divisions' (referring to the severity of offenses) only explain the cases in the latter category. The initial division has before and after, and then explains the order. Question: Although it is common to both upper and lower, only one name is mentioned, which means that the former does not include minor offenses, and the latter does not include serious offenses? Answer: Depending on the order of arrangement, all three grades of offenses are included. But the serious offenses are in the former, and the minor offenses also belong to this. The latter starts with minor offenses, and both upper and lower are included. Question: Below it says that the meaning of the five sections all possess three 'Equal' (referring to the severity of offenses), but now it says four 'Equal', why is this? Answer: According to the commentary on the precepts, let's take the duḥkṛta (minor offense) and the result of the offense to correspond to the number of five sections and five offenses. If we speak from the ultimate principle, duḥkṛta should be in the mixed section, so there are only four. Question: Is there an expedient for Saṃghāvaśeṣa? Answer: Although it is not explicitly stated in the text, the meaning is the same as the lower section, and two expedients can be established. In the translation of the four Pācittiya (a type of offense requiring confession), 'Burning and Boiling' are matters of cruel punishment, and 'Covering and Obstructing' refers to the appearance of the place, which is a general name for hell. Or, 'Burning and Boiling' includes the eight hot hells, and 'Covering and Obstructing' encompasses the eight cold hells. According to the commentary, one will fall into the Great Crying Hell, and according to the Cittamatra, one will fall into the Saṃghāta Hell, the suffering experienced in one day and night is different. The following section first explains the total number, and then explains separation and combination. The former explains separation according to the matter, because of greed for wealth, and because of violating the teachings, arrogance arises. If the following explains combination according to the offense. Among monks and nuns, first explain the number, thirty refers to the fact that the Nissaggiya Pācittiya (an offense requiring forfeiture) are completely the same. The rest explains that the Pācittiya are the same and different. Nuns have a total of one hundred and seventy-eight precepts, compared to the ninety precepts of monks, there are a total of seventy-four precepts. Nuns do not have sixteen precepts. Arbitrarily teaching, criticizing at dusk.

教作衣與衣屏座尼期行期乘船女期行受贊食勸足索美牙角坐具覆瘡佛衣。自余尼中一百四戒尼戒具列。名數既繁。不可具引。須者看之。指如別者同如釋相。別在尼篇。又義鈔戒疏具有料簡。別翻中初引出要律儀。單翻薩耆而云墮者因而雙牒。墮名同上。自可解故(舊云上略波逸提字者非)。聲論盡舍者準下懺法。舍有三種。一財二心三罪。義雖通三名專財事。長染有遺不成舍懺。故云盡也。下波逸提但正梵言。名義同上故不重釋。五中亦三。初示總數。二翻名義。次引三律所譯不同。正量三義共釋一名。初約繁細。一百二十數過諸篇。故云罪多。體是威儀故云輕細。二約參濫。制即是遮。異上兩篇但除媒房。余並性罪已后諸篇皆是遮罪。三約數犯。由前二義以成第三。故結名在後。應即佛制功用不出解行。問此與眾學立名何異。答此具三義治行尤難。故須功用。吉非性業。制行亦輕。但云當學。次引婆論。與前正量語有少殊。義同后一。前之二部並就能治行為名。後上座部即從不善業體為目。即同墮義也。此業能污善凈之心。故因中如焦然也。復能轉變獄報炎熾。故果時受燒熱也。三但下明方便罪。但二罪者示現重輕。有差降故。五提舍尼翻名中初示名。言向彼者即對首人。故云對治境也。次引證。僧祇得上悔義不

【現代漢語翻譯】現代漢語譯本教導製作衣服和衣屏座（為比丘尼提供的坐具），尼眾的約定行期，乘坐船隻的規定，為女性規定的行期，接受贊食的規定，勸請足夠食物的規定，索要美觀的牙角製品的規定，坐具的規定，覆蓋瘡口的佛衣的規定。其餘尼眾的一百零四條戒律在《尼戒》中詳細列出。由於名目繁多，無法全部引用。需要的人可以查閱。其中『指如別者同如釋相』，意思是如果有所指與別處相同，就如同解釋的那樣。『別在尼篇』，意思是特別之處在於《尼篇》。此外，《義鈔》、《戒疏》中也有相關的分析和簡別。在別翻（不同的翻譯版本）中，首先引出重要的律儀。單翻為Sāṃghika（僧伽物），而說『墮』（pācittiya，波逸提）是因為重複說明。『墮』的含義與上文相同，因此可以理解（舊時認為省略了『波逸提』字是不對的）。關於『聲論盡舍』，參照下面的懺悔方法。『舍』有三種：一、財物；二、心；三、罪。雖然含義涵蓋三種，但主要指財物方面的事情。如果長染（長期持有）有遺留，就不能完成舍懺，所以說是『盡』。下面的『波逸提』只是梵語的音譯，含義與上文相同，因此不再重複解釋。『五中亦三』，意思是五篇中也有三種情況。首先是顯示總數，其次是翻譯名稱和含義，然後引用三部律典的不同翻譯。正量部用三種含義共同解釋一個名稱。首先從繁瑣細微的角度來說，一百二十條戒律超過了其他各篇，所以說是『罪多』。其本質是威儀，所以說是『輕細』。其次從參雜混淆的角度來說，『制』就是遮止，與上面兩篇不同的是，除了媒合之事，其餘都是性罪。以後的各篇都是遮罪。第三是從觸犯次數的角度來說，由於前兩種含義，才形成了第三種。因此將名稱放在後面。『應』就是佛陀制定的，其功用不超出理解和實踐。問：這與《眾學戒》的立名有什麼不同？答：這裡包含了三種含義，治理和修行尤其困難，因此需要功用。『吉』不是本性上的惡業，制定和修行也比較容易，所以只說是『當學』。接下來引用《婆論》，與前面的《正量》在語言上略有不同，但含義與後者相同。前面的兩部是從能治理的行為來命名的，後面的上座部是從不善業的本體來命名的，與『墮』的含義相同。這種業能夠污染善良清凈的心，所以在因上就像被燒焦一樣。又能夠轉變地獄的果報，使其更加熾熱，所以在果報時會受到燒熱之苦。『三但下明方便罪』，意思是說明方便罪。『但二罪者』，意思是顯示輕重有差別。『五提舍尼翻名中初示名』，意思是翻譯名稱時首先顯示名稱。『言向彼者』，意思是向對方（對首人）懺悔，所以說是『對治境』。接下來引用證據，《僧祇律》中得到悔過的含義。

【English Translation】 English version Teaching the making of robes and robe-screens (sitting mats provided for Bhikṣuṇīs), the agreed-upon periods for Bhikṣuṇīs to travel, regulations for traveling by boat, regulations for women's periods, regulations for accepting praised food, regulations for requesting sufficient food, regulations for requesting beautiful items made of teeth and horns, regulations for sitting mats, and regulations for covering sores with Buddha's robes. The remaining one hundred and four precepts for Bhikṣuṇīs are listed in detail in the Bhikṣuṇī Prātimokṣa. Due to the large number of items, it is not possible to cite them all. Those who need them can consult it. 'Pointing to what is different is the same as explaining the characteristics,' meaning that if what is pointed to is the same as elsewhere, it is like explaining it. 'The difference lies in the Bhikṣuṇī section,' meaning that the special features are in the Bhikṣuṇī section. In addition, the 'Commentary on Meaning' (義鈔, Yìchāo) and the 'Subcommentary on the Precepts' (戒疏, Jièshū) also have related analyses and distinctions. In the separate translations, the important Vinaya (律儀, Lǜyí) is first introduced. It is translated as Sāṃghika (僧伽物, Sēngqié wù) alone, and saying 'pācittiya' (墮, duò, 波逸提, Bōyìtí) is because of repeated explanation. The meaning of 'pācittiya' is the same as above, so it can be understood (it is incorrect to think that the word 'pācittiya' was omitted in the old version). Regarding 'utterly relinquishing according to the sound doctrine,' refer to the repentance method below. 'Relinquishing' has three types: 1. wealth; 2. mind; 3. sin. Although the meaning covers all three, it mainly refers to matters related to wealth. If there are remnants of long-term possession, the relinquishment repentance cannot be completed, so it is said to be 'utterly'. The 'pācittiya' below is just a transliteration of the Sanskrit, and the meaning is the same as above, so it is not explained again. 'There are also three in the five,' meaning that there are also three situations in the five sections. First, the total number is shown, second, the names and meanings are translated, and then the different translations of the three Vinayas are cited. The Sarvāstivāda (正量部, Zhèngliàng bù) uses three meanings to jointly explain one name. First, from the perspective of complexity and subtlety, the one hundred and twenty precepts exceed all other sections, so it is said that there are 'many sins'. Its essence is deportment, so it is said to be 'light and subtle'. Second, from the perspective of mixing and confusion, 'regulation' is prohibition, and unlike the above two sections, except for matters of matchmaking, the rest are all fundamental sins. The subsequent sections are all prohibitive sins. Third, from the perspective of the number of offenses, the third is formed due to the first two meanings. Therefore, the name is placed at the end. 'Should' is what the Buddha established, and its function does not go beyond understanding and practice. Question: What is the difference between this and the naming of the 'Śaikṣa Precepts' (眾學戒, Zhòngxué jiè)? Answer: This contains three meanings, and governance and practice are particularly difficult, so function is needed. 'Auspicious' is not an inherently evil karma, and establishment and practice are relatively easy, so it is only said to be 'should be learned'. Next, the 'Vibhāṣā' (婆論, Pó lùn) is cited, which is slightly different from the previous 'Sarvāstivāda' in language, but the meaning is the same as the latter. The previous two sections are named from the perspective of the behavior that can be governed, and the later Theravāda (上座部, Shàngzuò bù) is named from the substance of unwholesome karma, which is the same as the meaning of 'pācittiya'. This karma can pollute the good and pure mind, so in the cause it is like being scorched. It can also transform the retribution of hell, making it even more intense, so in the retribution it will suffer the pain of being burned. 'The third explains the sin of means,' meaning to explain the sin of means. 'The two sins' mean to show that there are differences in severity. 'The first shows the name in the translation of the name of the five pratideśanīyas,' meaning that the name is first shown when translating the name. 'Saying to the other' means to confess to the other person (the person facing you), so it is said to be 'the object of treatment'. Next, evidence is cited, and the meaning of repentance is obtained in the 'Saṃghika Vinaya'.

兼所對。戒本具明。即云應向余比丘悔過等是也。次科尼有八者即無病。乞酥油蜜石蜜乳酪魚肉。對此八物而制八戒。示數中。四戒各二方便故有十二。各對者即對別人顯非眾也。六突吉羅。初科前翻律中名。言惡作者通收身口。四分下翻戒本名。初翻名有二。善見云。式叉翻學。迦羅尼云應當。今回其語順此方言。胡僧即祖師親承。非所出也。疏云。若就所防應名眾突吉羅。今就能治行以立目也。此下雙釋。多論問。何故此篇獨名應當學。答余戒易持。而罪重犯懺是難。此戒難持而易犯。常須念學。故十誦下結顯。文舉疾雨喻其犯者甚多。意顯持之非易。豈下二句雙結兩名。專玩在心即學義也。僧尼中諸部名數不同。僧祇六十六。十誦百單七。五分數同而相別。故標此律簡之。尼戒本中不列眾學。指略如僧相同故也。三中律文前後列七聚名第六或異。乃華梵互舉耳。下指廣者戒疏云。惡作惡說從具標目。故母論云。身名惡作口名惡說。作義是長通名身口。故律下文(即六聚中)。不問身口皆突吉羅。如善見解惡作是也(疏次)。故知。突吉羅名在六通含身口。在七唯局于身。又復七中惡作名通體局。惡說名體俱局。第四科四段並了疏文。初中又二。初示量二此下翻名。初中前約本部。但簡前篇方便。各隨本篇自余正

【現代漢語翻譯】現代漢語譯本：兼所對：指同時針對多個對象。戒本（Pratimoksha）中明確說明，即『應當向其他比丘懺悔』等便是此意。次科尼有八者：即指在無病的情況下，可以乞求酥油、蜜、石蜜、乳酪、魚、肉。針對這八種物品而制定八戒。示數中：四戒各有兩種方便，所以共有十二種。各對者：即針對別人，顯示並非針對大眾。六突吉羅（Dukkata）：初科前翻譯的律藏中的名稱，意為『惡作者』，統攝身口（行為和言語）。四分律（Dharmaguptaka Vinaya）下翻譯的戒本名稱。初翻譯的名稱有兩種。善見律毗婆沙（Samantapasadika）中說：『式叉（Siksa）翻譯為學。』迦羅尼（Karani）說：『應當。』現在迴歸其語言，順應此方（中國）的語言習慣。胡僧（Huineng）即祖師親自傳承，並非我所杜撰。疏中說：『如果就所防止的對象而言，應當名為眾突吉羅。』現在就能夠治理行為來確立名稱。此下雙釋：以下進行雙重解釋。多論（Abhidharma）中問：『為什麼此篇獨名為應當學？』回答說：『其他戒律容易持守，但罪業深重，懺悔困難。此戒律難以持守，但容易觸犯，所以常常需要念誦學習。』所以十誦律（Sarvastivada Vinaya）下結論時顯明，文中用疾雨比喻觸犯此戒的人非常多，意在顯示持守此戒並非易事。豈下兩句雙重總結了兩個名稱。專心玩味在心中，即是學習的意義。僧尼中諸部名數不同：僧眾和尼眾中，各個部派的名數不同。僧祇律（Mahasanghika Vinaya）有六十六條，十誦律有一百零七條，五分律（Mahisasaka Vinaya）數量相同但內容有區別，所以標明此律以簡化。尼戒本中沒有列出眾學，指其簡略如僧眾相同。三中律文前後列七聚名第六或異：在三種律藏中，律文前後列出的七聚罪名，第六種罪名有時不同，乃是華梵（漢文和梵文）互相舉例而已。下指廣者：下面指出內容廣泛的，戒疏中說：『惡作、惡說，從具足處標明名稱。』所以母論（Matrika）中說：『身名為惡作，口名為惡說。』作的意義是廣泛的，通指身口。所以律下文（即六聚中），不問身口都是突吉羅。如善見的解釋，惡作就是這樣（疏次）。故知：因此可知，突吉羅的名稱在六聚中通指包含身口，在七聚中則僅侷限於身。又，在七聚中，惡作的名稱通指整體和區域性，惡說的名稱則整體和區域性都侷限。第四科四段並了疏文：第四科的四段都解釋完畢了疏文。初中又二：第一段中又分為兩部分。初示量：首先顯示數量。二此下翻名：其次翻譯名稱。初中前約本部：第一部分中，首先約略說明本部，但簡化了前篇的方便，各自遵循本篇的其餘正文。

【English Translation】 English version: 『Concurrent objects』 refers to simultaneously targeting multiple objects. The Pratimoksha (戒本) clearly states that it means 『one should confess to other Bhikkhus,』 etc. 『Next, the eight for nuns』 refers to being able to request ghee, honey, rock candy, milk curds, fish, and meat when not ill. The eight precepts are established in relation to these eight items. 『In the enumeration』: each of the four precepts has two expedient means, so there are twelve in total. 『Each corresponds』 means targeting others, showing that it is not directed at the Sangha (大眾). 『Six Dukkata (突吉羅)』: The name in the Vinaya (律藏) translated earlier, meaning 『evil-doer,』 encompasses body and speech (行為和言語). It is the name of the Pratimoksha translated under the Dharmaguptaka Vinaya (四分律). There are two names in the initial translation. The Samantapasadika (善見律毗婆沙) says: 『Siksa (式叉) is translated as learning.』 Karani (迦羅尼) says: 『Should.』 Now, returning to its language, it conforms to the linguistic habits of this place (China). The Huineng monk (胡僧), i.e., the Patriarch, received it personally and it is not something I fabricated. The commentary says: 『If considering the object being prevented, it should be called Sangha Dukkata.』 Now, the name is established based on the ability to govern conduct. 『Below, a dual explanation』: A dual explanation follows. The Abhidharma (多論) asks: 『Why is this section uniquely named 『Should Learn』?』 The answer is: 『Other precepts are easy to uphold, but the offenses are serious and repentance is difficult. This precept is difficult to uphold, but easy to violate, so it constantly needs to be recited and learned.』 Therefore, the Sarvastivada Vinaya (十誦律) concludes by making it clear that the text uses rapid rain as a metaphor for those who violate this precept, indicating that upholding this precept is not easy. The two sentences below doubly summarize the two names. Focusing intently in the mind is the meaning of learning. 『Among monks and nuns, the number of names differs among the various schools』: Among monks and nuns, the number of names differs among the various schools. The Mahasanghika Vinaya (僧祇律) has sixty-six, the Sarvastivada Vinaya has one hundred and seven, and the Mahisasaka Vinaya (五分律) has the same number but different content, so this Vinaya is marked to simplify it. The Pratimoksha for nuns does not list the 『teachings for the assembly,』 indicating that it is as brief as that for monks. 『Among the three, the Vinaya texts list the seven categories of offenses, with the sixth sometimes differing』: In the three Vinaya texts, the seven categories of offenses listed before and after the Vinaya texts, the sixth offense name is sometimes different, which is merely a mutual example between Chinese and Sanskrit (漢文和梵文). 『Below, indicating the extensive』: Below, indicating the extensive content, the commentary on the precepts says: 『Evil deeds and evil speech are named from the place of completeness.』 Therefore, the Matrika (母論) says: 『The body is called evil deeds, and the mouth is called evil speech.』 The meaning of 『doing』 is broad, referring to both body and speech. Therefore, the text below the Vinaya (i.e., in the six categories), regardless of body or speech, is Dukkata. As the Samantapasadika explains, evil deeds are like this (commentary sequence). 『Therefore, it is known』: Therefore, it can be known that the name Dukkata in the six categories generally refers to including body and speech, while in the seven categories it is limited to the body. Moreover, in the seven categories, the name 『evil deeds』 generally refers to both the whole and the part, while the name 『evil speech』 is limited to both the whole and the part. 『The fourth section completes the commentary text in four paragraphs』: The four paragraphs of the fourth section have all explained the commentary text. 『In the first, there are two parts』: In the first paragraph, there are two parts. 『First, showing the quantity』: First, showing the quantity. 『Second, translating the name below』: Second, translating the name below. 『In the first, first about this section』: In the first part, first briefly explain this section, but simplify the expedient means of the previous section, each following the rest of the main text of this section.

從不限多少。通收第五故云非四部等。學對即同今宗應當學也。及下通攝他部。婆藪斗此云品類。下云戒有二百。多明輕戒。獨柯多即突吉羅。梵音異耳。一切者顯示此部無限量。故次翻名中。正量部推末從本同歸于意。故云無別身口也。從本至末色聲所動皆由意起。故云意是惡作也。薩婆多中彼宗論業不明心造。身口雖殊無非鼓動。故通名作。下二句簡判同。一名者並號惡作。故義兩別者心色各計故。次科初分名。世音即彼俗語。顯上息叉是正梵音。若下分體。不動身口者顯是意犯。彼但約三業以分兩體。此下斥謬。真諦本是西僧得其聲實。故斥此土傳譯之失。然順彼文且分兩別。今家特異。亦須略識。一者名通。無問輕重。但從過邊皆突吉羅。若望行邊並應當學。二者體異。無論三業。故心齊重。誤皆犯輕。三中初明輕吉。謂獨頭心念如想缽默妄惡覺失念之類。若諸篇遠方便則不論有無。若下明重吉。二方便者即成就義。亦約起心動色以明次第。因本罪同下無別聚。故言隨滅者即隨順義。四中初明懺重吉。雖是對首還須自責。以責心之言通諸悔故。懺法如后。故此不出。次懺輕中因引懺法。下篇不出故此指通。結略中初科。前示總數。上下結前。餘下標后。二不定中初示所疑。言托境者對前女也。六聚者戒本三罪

二罪。謂淫觸語嘆屏露二坐。蘭吉即方便提舍如蘭若受食。若下明本犯。文下釋疑。以戒本中不具六聚。故以略舉通之。下指廣者即如戒疏。略引示之。明制意者如來立教專為攝修。不相鑑察容無自勵。隨信舉發以存相利。所以篇列第三者既通六聚。上收戒分下攝威儀。文義便故釋名義者二即屏露兩處於所犯事不決定。故名為不定。言罪體者。此戒罪體但取生疑犯突吉羅。文言應一一治。自依篇聚耳。僧有尼無即不同戒也。七滅諍中初示所諍。罪通有者。初現前毗尼因六群誣迦留犯盜。二憶念為慈地謗沓婆犯淫。三不癡因難提顛狂多犯眾罪。四自言因比丘犯盜目連牽出。五多人語因破僧斗諍。六罪處所因象力妄語。七草覆地為諸比丘共諍經年多犯諸罪。則知。所斷亦該六聚。故云通有(有云僧尼通有。或云七通有吉並非)。今戒本中但制能斷。用法有差皆吉羅罪。問既通六聚何列最後。答不同不定事起一人。此犯雜生。故列於後總結前篇。但下明制意。四諍是病。七滅是藥。殄即滅也。今依義鈔略識名數。一詳法是非定理邪正。彼此諍言遂成乖異。故名言諍。以現前多人語二滅滅。二內有三根伺覓前罪。舉來詣僧遂生其諍。故名覓諍。以現前憶念不癡罪處四滅滅。三具緣造境違教作事名之為犯。因評此犯而致紛紜名為

【現代漢語翻譯】現代漢語譯本二罪，指的是淫觸語嘆屏露二坐（兩種罪行：淫慾的接觸、言語的讚歎、屏障的暴露、兩種坐姿）。蘭吉（Langi，地名）即是方便提舍（Upadesha，教導）如同蘭若（Aranya，寂靜處）接受食物。若下文說明本犯（根本罪），文下解釋疑惑。因為戒本中不完整包含六聚（六種罪行分類），所以用簡略的方式概括。下文指出廣義的內容，就像戒疏（註釋戒律的書籍）。簡略地引用來展示。說明制定戒律的意義在於如來（Tathagata，佛陀）設立教法專門爲了攝受修行，不互相監督就容易沒有自我勉勵。隨著信任而揭發，以保持互相利益。所以將此條列在第三位，因為它貫通六聚，上可收攝戒律的根本，下可統攝威儀的細則。文義方便的緣故。解釋名義，『二』指的是屏露（隱蔽處和暴露處）兩種情況，在所犯的事情上不確定，所以稱為不定。說到罪體，此戒的罪體只是因為產生懷疑而犯突吉羅（Dukkata，惡作罪）。經文說應該一一治理，各自依照篇聚（罪行分類）。僧有尼無（比丘有比丘尼沒有），即是不同的戒律。七滅諍（七種平息爭端的方法）中，首先展示所爭論的內容。罪行貫通所有種類，最初是現前毗尼（現前調伏法），因為六群比丘誣陷迦留（Kaludayi，人名）犯盜戒。二是憶念毗尼（憶念調伏法），因為慈地（Mettiyya，人名）誹謗沓婆（Dabba，人名）犯淫戒。三是不癡毗尼（不癡調伏法），因為難提（Nanda，人名）顛狂時多次犯眾罪。四是自言毗尼（自言調伏法），因為比丘犯盜戒，目連（Maudgalyayana，佛陀弟子）牽引出來。五是多人語毗尼（多人語調伏法），因為破僧（僧團分裂）而發生鬥爭。六是罪處所毗尼（罪處所調伏法），因為象力（Hastibala，人名）妄語。七是草覆地毗尼（草覆地調伏法），因為諸位比丘共同爭論經年，多次犯下各種罪行。由此可知，所斷除的也包含六聚，所以說貫通所有種類（有人說僧尼都貫通，或者說七種方法貫通惡作罪，並非如此）。現在戒本中只是制定能夠斷除爭端的方法，用法的差異都是惡作罪。問：既然貫通六聚，為何列在最後？答：不同於不定罪只是一個人引發，此罪是雜亂產生的，所以列在後面總結前面的篇章。下面說明制定戒律的意義。四諍（四種爭端）是疾病，七滅（七種平息爭端的方法）是藥物，殄（tiǎn）就是滅除的意思。現在依照義鈔（註釋戒律的書籍）簡略地認識名數。一是詳細辨別法的是非、定理的邪正，彼此爭論，最終造成乖離差異，所以稱為言諍（言語爭端），用現前毗尼和多人語毗尼兩種方法來平息。二是內心有三種根本煩惱，伺機尋找之前的罪過，舉發出來到僧團，於是產生爭端，所以稱為覓諍（尋覓爭端），用現前毗尼、憶念毗尼、不癡毗尼、罪處所毗尼四種方法來平息。三是具備因緣，造作違背教義的事情，稱之為犯戒，因為評論這種犯戒而導致紛紜爭論，稱為

【English Translation】 English version Two offenses refer to the two postures of 'sexual touch, speech of praise, concealment and exposure'. Langi (place name) is a convenient Upadesha (teaching), like receiving food in Aranya (quiet place). The following explains the fundamental offense, and the text explains the doubts. Because the Pratimoksha (monastic rules) does not completely contain the six aggregates (six categories of offenses), it is summarized in a concise way. The following points out the broad content, just like the commentaries on the monastic rules. Briefly quoted to show it. Explaining the meaning of establishing precepts is that the Tathagata (Buddha) established the teachings specifically to gather and cultivate, and without mutual supervision, it is easy to have no self-encouragement. Disclose with trust to maintain mutual benefit. Therefore, this article is listed in the third place because it runs through the six aggregates, can collect the fundamentals of precepts, and can govern the details of demeanor. For the sake of convenience in meaning. Explaining the meaning of the name, 'two' refers to the two situations of concealment and exposure, and it is uncertain in the matter of committing the offense, so it is called uncertain. Speaking of the nature of the offense, the nature of this precept is only because of generating suspicion and committing Dukkata (misdeed). The scripture says that it should be governed one by one, each according to the category of offenses. Bhikkhus have it, bhikkhunis do not (bhikkhus have it, bhikkhunis do not), which is a different precept. Among the seven ways to settle disputes, the first shows what is being disputed. Offenses run through all kinds, the first is Adhikarana-samatha (settlement of disputes), because the group of six bhikkhus falsely accused Kaludayi (person's name) of stealing. The second is Smriti-vinaya (settlement by memory), because Mettiyya (person's name) slandered Dabba (person's name) for committing adultery. The third is Amoodha-vinaya (settlement by non-insanity), because Nanda (person's name) committed many offenses when he was insane. The fourth is Pratijna-karaka (settlement by acknowledgement), because the bhikkhu committed theft, and Maudgalyayana (Buddha's disciple) pulled him out. The fifth is Yebhuyyasika (settlement by majority), because of the split of the Sangha (monastic community) and fighting. The sixth is Tassa-papiiyasika (settlement by acknowledgement of the place of offense), because Hastibala (person's name) lied. The seventh is Tinavattharaka (settlement by covering with grass), because the bhikkhus argued for many years and committed various offenses many times. From this, it can be known that what is to be cut off also includes the six aggregates, so it is said that it runs through all kinds (some say that bhikkhus and bhikkhunis all run through, or that the seven methods run through misdeeds, which is not the case). Now the Pratimoksha only stipulates the methods that can cut off disputes, and the differences in usage are all misdeeds. Question: Since it runs through the six aggregates, why is it listed last? Answer: Unlike uncertain offenses that are only initiated by one person, this offense is produced in a mixed manner, so it is listed at the end to summarize the previous chapters. The following explains the meaning of establishing precepts. The four disputes are diseases, and the seven settlements are medicines, and '殄' (tiǎn) means to eliminate. Now, according to the commentaries on the monastic rules, briefly recognize the names and numbers. The first is to distinguish in detail the right and wrong of the Dharma, the correctness of the theorem, and the disputes with each other, which eventually lead to alienation and differences, so it is called speech dispute, which is settled by the two methods of Adhikarana-samatha and Yebhuyyasika. The second is that there are three root afflictions in the heart, waiting for the opportunity to find the previous faults, and exposing them to the Sangha, thus generating disputes, so it is called seeking dispute, which is settled by the four methods of Adhikarana-samatha, Smriti-vinaya, Amoodha-vinaya, and Tassa-papiiyasika. The third is to have the conditions, to do things that violate the teachings, which is called committing precepts, and because of commenting on this violation, it leads to various disputes, which is called

犯諍。以現前自言草覆三滅滅。四評他已起羯磨。彼此不和遂生其諍。故名事諍。以一切滅滅(言覓犯中各有事諍。還同上三。用藥對病故云一切)。文下示略。義鈔戒疏其文甚廣。而下示尼統論八篇。一夷殘單墮提舍多少異也。二不定有無異也。三舍墮眾學滅諍彼此並同。故云通戒。問答中初問有二。前問五七離合。今下問六七離合。前云約義差分。故今問顯。答中初文前示五篇。問篇名本出僧祇。題中標云篇者乃目他宗。非關本部。答五法本同立名乍異。今借彼名以標本部。況篇聚義通。隨用無在故也。其下明聚。下文即諸犍度中或六或七。間列不定。別釋中初科可解。入五中者僧祇四分篇聚異名。昔多偏計。今但云五無所局也。下亦合云通入七攝。而云聚者順今宗也。次科六據體同者。前云正結罪科止有六法故。七約過多者。吉羅罪眾量等塵沙。隨具兩分。簡易可識故。次問中猶恐新學昧彼名數。委曲提示。慈念之深矣。下指戒疏。文見第一。彼問。吉羅既通方便。如何在篇。答簡究竟者以入篇中。余方便者入聚所攝。問即應偷蘭並簡從生。取究竟者用以入篇。答不同也。偷蘭究竟或均或雜或前或后。難定其罪。大約分三。懺同墮位。故入聚收云云。后問中五百之言他文所出與律不同。故問以審之。答中初文為

【現代漢語翻譯】現代漢語譯本犯諍（fàn zhēng）：因現前自稱以草覆蓋三滅（sān miè）而滅罪。四評他（sì píng tā）：已經開始了羯磨（jiémó，僧團會議）。彼此不和，於是產生爭端，所以叫做事諍（shì zhēng）。以一切滅滅（yī qiè miè miè）（意思是尋找過失中各有事諍，還和上面三種情況相同，用藥物來對治疾病，所以說一切）。下文只是簡略地說明，義鈔（yì chāo）、戒疏（jiè shū）中的文字非常廣泛。下面說明尼統論（ní tǒng lùn）的八篇內容：一、夷（yí）、殘（cán）、單墮（dān duò）、提舍（tí shě）的多少不同。二、不定（bù dìng）的有無不同。三、捨墮（shě duò）、眾學（zhòng xué）滅諍（miè zhēng）彼此相同，所以說是通戒（tōng jiè）。問答中，最初的提問有兩個。前面問的是五篇和七篇的離合，現在問的是六篇和七篇的離合。前面說的是根據意義的差別來劃分，所以現在提問是爲了顯明。回答中，最初的文字先說明五篇。提問篇名本來出自僧祇律（sēng qí lǜ），題目中標明『篇』字，是針對其他宗派，與本部無關。回答說五法（wǔ fǎ）的根本相同，只是立名不同，現在借用他們的名稱來標明本部。況且篇和聚的意義相通，可以隨意使用。下面說明聚（jù）。下文即諸犍度（zhū qián dù）中，或者六篇或者七篇，中間列出不定。分別解釋中，第一個部分可以理解。『入五中者』，僧祇律、四分律（sì fēn lǜ）的篇和聚名稱不同，過去大多偏執一端，現在只說是五篇，沒有侷限。下面也應該合起來說『通入七攝』，而說『聚』是爲了順應現在的宗派。第二個部分，六篇是根據體性相同，前面說的是正式結罪的科目只有六法。七篇是根據過失的多少，吉羅罪（jí luō zuì）的罪眾多如塵沙，根據所具備的兩部分來簡別，容易識別。第二次提問中，恐怕新學者不明白那些名稱和數量，所以詳細地提示，慈悲之心深厚啊。下面指向戒疏，文字見第一篇。那裡提問，吉羅既然貫通方便，如何在篇中？回答說，簡別究竟的罪行，將其歸入篇中，其餘方便的罪行，歸入聚中所攝。提問說，那麼應該將偷蘭（tōu lán）罪也簡別出來，從產生的結果來取究竟的罪行，用來歸入篇中。回答說，不一樣。偷蘭罪的究竟，或者相同，或者混雜，或者在前，或者在後，難以確定其罪行。大約分為三類，懺悔后和墮罪的地位相同，所以歸入聚中。後面的提問中，五百的說法出自其他文獻，與律典不同，所以提問來審察。回答中，最初的文字是……

【English Translation】 English version Committing Disputes (fàn zhēng): Eradicating offenses by presently claiming to cover the three destructions (sān miè) with grass. Four Criticisms of Others (sì píng tā): The Saṃgha (monastic community) has already begun the Karma (羯磨, jiémó, Saṃgha meeting). Disagreement arises, thus creating disputes, hence called Disputes of Matters (shì zhēng). Eradicating with all destructions (yī qiè miè miè) (meaning that in seeking offenses, each has disputes of matters, still the same as the above three situations, using medicine to treat illness, hence saying all). The following text is only a brief explanation; the texts in the Meaning Commentary (yì chāo) and Precept Commentary (jiè shū) are very extensive. The following explains the eight chapters of the Bhikṣuṇī Vinaya Treatise (ní tǒng lùn): 1. The differences in the quantity of Parājika (yí), Saṃghāvaśeṣa (cán), Niḥsargika Pāyantika (dān duò), and Prāyaścittika (tí shě). 2. The differences in the presence or absence of Aniyata (bù dìng). 3. The Saṃghāvaśeṣa (shě duò) and Śaikṣa (zhòng xué) eradicate disputes (miè zhēng) are the same, hence called Common Precepts (tōng jiè). In the question and answer, the initial question has two parts. The previous question asked about the separation and combination of the five and seven sections; now it asks about the separation and combination of the six and seven sections. The previous one said that it was divided according to the difference in meaning, so the current question is to clarify. In the answer, the initial text first explains the five sections. The question of the chapter name originally came from the Mahāsaṃghika Vinaya (sēng qí lǜ); the title indicates the word 'section' is aimed at other schools and is not related to this school. The answer says that the root of the five dharmas (wǔ fǎ) is the same, but the names are different. Now, their name is borrowed to mark this school. Moreover, the meaning of section and collection are interconnected and can be used at will. The following explains the collection (jù). In the following, among the various Khandhakas (zhū qián dù), there are either six or seven sections, with the indefinite listed in between. In the separate explanations, the first part can be understood. 'Those who enter the five' means that the names of the sections and collections of the Mahāsaṃghika Vinaya and the Dharmaguptaka Vinaya (sì fēn lǜ) are different. In the past, most people were biased towards one side, but now it is only said that there are five sections, without limitation. The following should also be combined to say 'commonly enter the seven collections,' and saying 'collection' is to conform to the current school. The second part, the six sections are based on the same nature. The previous one said that the subjects of formally concluding offenses only have six dharmas. The seven sections are based on the amount of fault. The offenses of Duṣkṛta (jí luō zuì) are as numerous as dust. They are distinguished according to the two parts they possess and are easy to identify. In the second question, it is feared that new learners do not understand those names and quantities, so they are prompted in detail, with deep compassion. The following points to the Precept Commentary, the text is found in the first chapter. There it is asked, since Duṣkṛta penetrates expedient means, how is it in the section? The answer says, distinguish the ultimate offenses and classify them into the section; the remaining expedient offenses are classified into the collection. The question says, then the Sthūlātyaya (tōu lán) offense should also be distinguished, and the ultimate offense should be taken from the result and used to classify it into the section. The answer says, it is not the same. The ultimate of the Sthūlātyaya offense is either the same, mixed, before, or after, and it is difficult to determine its offense. It is roughly divided into three categories. After repentance, it has the same status as the Pāyantika offense, so it is classified into the collection. In the later question, the saying of five hundred comes from other documents and is different from the Vinaya, so it is asked to examine it. In the answer, the initial text is...

二。初示數不定。約即略也。通言即僧尼兩數。論下次顯略所以。初通明體量。且下別示兩數。初明僧戒。蹊徑即小路。律下示尼戒。戒是能防。過是所防。戒通過別。從別為言故云所防。次釋通中彼云。略則八萬四千。廣則無量無邊。今對上五百且以八萬為廣。望下無量還成略耳。既無數量。則知。五百言非虛矣。二犯報中先明起業者。欲明苦果須考業因。況造業萬差。何由一揆。如下引經墮獄年劫且據制罪。一往以分。自有犯輕而報深。不妨犯重而報淺。須推能造所起不同。善惡報應絲毫不昧。是知。化制兩教辨業天乖。制則從教重輕。化則論心濃薄。教唯揩定緣具則例入刑科。心既不常動發則須分體性。因果既異。化制斯分。必昧宗途未窮業本。故先料簡委示來蒙。初文前示業本。業無自性。必假緣生。緣雖眾多不出心境。由境發毒構造成業。境主外緣毒從內發。故明起業惟推三毒。毒從我生。我即妄計。即斯妄計是業之本。故名妄業。經云。一切業障海皆從妄想生。諦求妄本畢竟無依。但是一心隨緣不覺。以不覺故硁然計我。由我起毒因毒生業。業成感果。果全是苦。苦即生死。流浪出沒造受更資。如是億劫莫知所止。從本至末。就果推因少識妄源。粗知苦本。諸賢覽此豈不自思悲夫。此下指廣。請尋煩引后

【現代漢語翻譯】現代漢語譯本二。初示數不定。約即略也。通言即僧尼兩數。論下次顯略所以。初通明體量。且下別示兩數。初明僧戒。蹊徑即小路。律下示尼戒。戒是能防。過是所防。戒通過別。從別為言故云所防。次釋通中彼云。略則八萬四千（指數量，一種很大的數字），廣則無量無邊。今對上五百且以八萬為廣。望下無量還成略耳。既無數量。則知。五百言非虛矣。二。犯報中先明起業者。欲明苦果須考業因。況造業萬差。何由一揆。如下引經墮獄年劫且據制罪。一往以分。自有犯輕而報深。不妨犯重而報淺。須推能造所起不同。善惡報應絲毫不昧。是知。化制兩教辨業天乖。制則從教重輕。化則論心濃薄。教唯揩定緣具則例入刑科。心既不常動發則須分體性。因果既異。化制斯分。必昧宗途未窮業本。故先料簡委示來蒙。初文前示業本。業無自性。必假緣生。緣雖眾多不出心境。由境發毒構造成業。境主外緣毒從內發。故明起業惟推三毒（貪嗔癡）。毒從我生，我即妄計。即斯妄計是業之本。故名妄業。經云：『一切業障海皆從妄想生。諦求妄本畢竟無依。但是一心隨緣不覺。以不覺故硁然計我。由我起毒因毒生業。業成感果。果全是苦。苦即生死。流浪出沒造受更資。如是億劫莫知所止。從本至末。就果推因少識妄源。粗知苦本。諸賢覽此豈不自思悲夫。此下指廣。請尋煩引后』。

【English Translation】 English version II. Initially, the number is indefinite. 'Yue' means abbreviated. 'Tong yan' refers to both monks and nuns. The following discussion reveals the reason for abbreviation. First, generally clarify the scope. Then, separately indicate the numbers of both. First, clarify the monastic precepts. 'Xi Jing' means small path. The following discusses the nuns' precepts. Precepts are what can prevent. Transgressions are what are prevented. Precepts differ through distinctions. Speaking from distinctions, hence it's said 'what is prevented.' Next, explain the general meaning, where it says: 'Abbreviated, it's eighty-four thousand (referring to a quantity, a very large number); extensive, it's immeasurable and boundless.' Now, compared to the previous five hundred, eighty thousand is considered extensive. Looking towards the immeasurable below, it still becomes abbreviated. Since there's no quantity, then know that the statement of five hundred is not false. II. Regarding retribution for offenses, first clarify the originator of karma. To understand the suffering result, one must examine the karmic cause. Moreover, the creation of karma varies greatly. How can it be treated uniformly? The following quotes scriptures about falling into hell for years and kalpas, based on the established offenses. It's initially divided. There are cases where a light offense has a deep retribution, and conversely, a heavy offense has a shallow retribution. One must consider the differences in who creates it and what arises. The retribution for good and evil is not mistaken in the slightest. It is known that the transformative and prescriptive teachings differ greatly in discerning karma. Prescription follows the teachings of heavy and light. Transformation discusses the intensity of the mind. The teachings only define; when conditions are met, they are categorized into criminal penalties. Since the mind is not constant, its movements must be divided into essence and nature. Since cause and effect are different, transformation and prescription are divided. If one is ignorant of the doctrinal path and hasn't exhausted the root of karma, then first carefully examine and instruct those who are confused. The initial text first shows the root of karma. Karma has no inherent nature; it must rely on conditions to arise. Although there are many conditions, they don't go beyond the mind and environment. From the environment, poison arises, constructing karma. The environment is the external condition; the poison arises from within. Therefore, clarifying the arising of karma only considers the three poisons (greed, hatred, and delusion). Poison arises from 'I,' which is a false calculation. This false calculation is the root of karma. Therefore, it's called false karma. The scripture says: 'All seas of karmic obstacles arise from delusion. Seeking the root of delusion, it ultimately has no reliance. It's just that the one mind follows conditions without awareness. Because of this lack of awareness, it stubbornly clings to 'I.' From 'I,' poison arises; from poison, karma arises. Karma is completed, sensing the result. The result is entirely suffering. Suffering is birth and death. Wandering in and out, creating and receiving further resources. Thus, for billions of kalpas, there's no knowing when it will stop. From beginning to end, inferring the cause from the result, one slightly recognizes the source of delusion, roughly knowing the root of suffering. When you wise ones examine this, how can you not reflect and feel sorrow? The following points to the extensive. Please seek the troublesome citations later.'

篇不復。今下次正敘重輕又二。初示犯報分齊。上二句明犯從心起示因差也。下二句明報約心分示果異也。三性者性即心體。心雖萬狀論體唯三。二是有記。一號無記。然據善心應受福報。由心愚癡損境義一。業道制教二俱有犯。但業有少輕制還依教。意業謂能造之主總上三性。但性據始起業取已成。故下引文顯相。上二句通示。有下別釋。前明制輕業重為三。初標二無下列相為四。初二句無慚心。無畏難者釋無慚相。次二句邪見心。或下四句不信心。又二。一不信聖教。二不信果報。或疑下五句疑惑心同上二種。三若由下結示。次若不下明制重業輕。反上四心可解。次示相。標中三性者心之總相。重輕篇聚無出此三。對境造作隨前事別。又不善心可通一切。善無記心或有不通。如淫妄漏失媒粗毀兩之類。可以思之。初善心者雖非粗惡然是無知。結業乃輕。違制無別。別明中初文初明好心犯盜。或下次明慈心犯殺。並見下戒。不以下示犯所以。即下引證。殘下諸聚並加愚癡。故云乃至等。次科初明犯報。由下釋報輕。上二句明酬本業。下二句明酬違制。輕重中二。初明性戒雙犯。若下明遮戒單犯又三。初正明。以下釋所以。若下示懺凈。上明懺遮。不下簡懺性。篇聚雖懺業道不亡。指智論者如后懺篇。彼云。十善戒雖

【現代漢語翻譯】現代漢語譯本篇章到此結束。現在接下來正式敘述輕重罪行，又分為兩部分。首先展示違犯戒律所受的果報差異。前面的兩句說明違犯戒律是從內心生起的，揭示了因的差別。後面的兩句說明果報是根據內心的不同而區分的，揭示了果的差異。『三性』中的『性』指的是心體。心雖然有萬種形態，但就其本體而言只有三種：兩種是有記（善與惡），一種是無記（非善非惡）。然而，根據善心應當獲得福報。由於內心愚癡，損害了境界，意義是一樣的。業道（根本戒）和制教（枝末戒）都可能違犯。但業道罪行較輕，制教罪行仍然依照教規處理。意業指的是能夠造作的主體，總括了以上三種性質。但『性』指的是開始生起的狀態，『業』指的是已經完成的行為。因此，下面引用經文來顯示其相狀。前面的兩句是總的說明，『有下』是分別解釋。前面說明制戒輕而業戒重，分為三部分。首先標出二無（無慚、無愧），下面列出其相狀，分為四部分。最初的兩句是無慚心，『無畏難者』解釋了無慚的相狀。接下來的兩句是邪見心。『或下』四句是不信心，又分為兩種：一種是不信聖教，一種是不信果報。『或疑下』五句是疑惑心，與上面的兩種相似。『三若由下』是總結說明。接下來『若不下』說明制戒重而業戒輕，與上面的四種心相反，可以理解。接下來展示相狀。標出『中三性者』是心的總相。輕重篇聚沒有超出這三種。對境造作，隨著前面的事情而有所區別。而且不善心可以通於一切情況，善心和無記心可能不能通於一切情況。例如淫戒、妄語戒、遺漏戒、媒合戒、粗惡語戒、兩舌戒等等，可以思考一下。最初的善心，雖然不是粗暴惡劣，但卻是無知的，結下的業也比較輕。違犯制戒沒有區別。分別說明中，最初的文段首先說明好心犯盜戒。『或下次明』說明慈心犯殺戒，都可以在下面的戒律中看到。『不以下』展示違犯的原因。『即下』引用證據。『殘下』各種篇聚都加上愚癡，所以說『乃至等』。接下來分科，首先說明違犯的果報。『由下』解釋果報輕的原因。上面的兩句說明酬償根本業，下面的兩句說明酬償違犯制戒。輕重之中分為兩部分。『初明』說明性戒和遮戒都違犯。『若下』說明只違犯遮戒，又分為三部分。首先是正式說明，『以下』解釋原因。『若下』展示懺悔清凈。上面說明懺悔遮戒，『不下』簡別懺悔性戒。篇聚雖然懺悔了，但業道不會消亡。『指智論者』如後面的懺悔篇。那裡說，十善戒雖然……

【English Translation】 English version This section concludes here. Now, we formally narrate the gravity of offenses, further divided into two parts. First, we demonstrate the differences in retribution for violating precepts. The preceding two sentences explain that violating precepts arises from the mind, revealing the difference in causes. The following two sentences explain that retribution is differentiated based on the mind, revealing the difference in effects. The 'three natures' refer to the essence of the mind. Although the mind has myriad forms, in essence, there are only three: two are 'with mark' (good and evil), and one is 'without mark' (neither good nor evil). However, according to good intention, one should receive blessings. Due to ignorance in the mind, harming the environment has the same meaning. Both the fundamental precepts (karma path) and the regulatory precepts (established teachings) can be violated. However, offenses against the karma path are lighter, while offenses against the regulatory precepts are still handled according to the teachings. Intentional karma refers to the subject capable of creating, encompassing the above three natures. However, 'nature' refers to the initial state of arising, while 'karma' refers to the completed action. Therefore, the following quotes scriptures to reveal its appearance. The preceding two sentences are a general explanation, and '有下' (you xia - 'below there is') is a separate explanation. The preceding explains that regulatory precepts are lighter while karma precepts are heavier, divided into three parts. First, it marks the two 'without' (without shame, without fear), and below lists their appearances, divided into four parts. The initial two sentences are the mind without shame, and '無畏難者' (wu wei nan zhe - 'one who is fearless of difficulties') explains the appearance of being without shame. The following two sentences are the mind with wrong views. '或下' (huo xia - 'perhaps below') four sentences are the mind without faith, further divided into two types: one is not believing in the holy teachings, and one is not believing in retribution. '或疑下' (huo yi xia - 'perhaps doubting below') five sentences are the mind with doubt, similar to the above two types. '三若由下' (san ruo you xia - 'third if from below') is a concluding explanation. Next, '若不下' (ruo bu xia - 'if not below') explains that regulatory precepts are heavier while karma precepts are lighter, the opposite of the above four minds, which can be understood. Next, it demonstrates the appearances. Marking '中三性者' (zhong san xing zhe - 'the three natures within') is the general appearance of the mind. The sections on gravity of offenses do not exceed these three. Creating actions towards objects varies according to the preceding events. Moreover, unwholesome mind can apply to all situations, while wholesome and neutral minds may not apply to all situations. For example, precepts against sexual misconduct, false speech, leakage, matchmaking, harsh speech, divisive speech, etc., can be contemplated. The initial wholesome mind, although not coarse or evil, is ignorant, and the karma formed is relatively light. There is no difference in violating regulatory precepts. In the separate explanation, the initial passage first explains violating the precept against stealing with a good intention. '或下次明' (huo xia ci ming - 'perhaps below next explains') explains violating the precept against killing with a compassionate intention, which can be seen in the precepts below. '不以下' (bu yi xia - 'not with below') demonstrates the reason for violating. '即下' (ji xia - 'immediately below') quotes evidence. '殘下' (can xia - 'remaining below') various sections all add ignorance, so it says '乃至等' (nai zhi deng - 'and so on'). Next, dividing into sections, first explains the retribution for violating. '由下' (you xia - 'from below') explains the reason for the light retribution. The above two sentences explain repaying the fundamental karma, and the below two sentences explain repaying violating the regulatory precepts. Within the gravity, it is divided into two parts. '初明' (chu ming - 'first explains') explains that both the nature precept and the prohibitive precept are violated. '若下' (ruo xia - 'if below') explains only violating the prohibitive precept, further divided into three parts. First is the formal explanation, '以下' (yi xia - 'with below') explains the reason. '若下' (ruo xia - 'if below') demonstrates repentance and purification. The above explains repenting the prohibitive precept, '不下' (bu xia - 'not below') distinguishes repenting the nature precept. Although the sections are repented, the karma path will not disappear. '指智論者' (zhi zhi lun zhe - 'referring to the Treatise on the Great Perfection of Wisdom') is like the repentance section later. There it says, although the ten wholesome precepts...

懺三惡道不除等。次不善心者謂。貪瞋癡三毒所起。單復等分鼓發七支故。正明中又二。初通敘。上二句別舉犯人。學不學故。下二句合明心相。如下引示。四中初是總相。攝一切故。濁重難顯。且約三時無悔名上品心。下三別相。開癡心故。二是邪見心。三即放逸心。四即憍慢心。故下二句總示業報。以下鈔家結示。無慚無悔即是不善始終二心。該前四種一一相兼。初無者古記云。初猶都也。雖不出字書借訓顯義。從古無妨。引示中初引成論。證業隨心重。約制則蟻輕人重。篇聚定故。就業則蟻重人輕。心行別故。由下推論所以。如下次引十誦。轉證懺業不亡。調達具云提婆達多。此翻天熱。是佛堂弟。阿難兄也。破僧犯蘭制教罪也。逆業最重故墮阿鼻一劫。故下三引經轉證悔已墮獄。亦名地獄報應經。業定不定但約三時具闕分異。三時具者則為定業。定有二義。如文列之。不定亦二。反明可解。諸佛不能轉者。眾生業力勝佛力故。下指卷末。即懺篇中。三無記多別。一無情局無記。有情通三性。二就情中報色是無記。心則通三性。三就心中。三心局無記。行心通三性。下明二種。初縱放者謂泛爾無記。次約睡狂即昏迷無記。示心中初文又二。前示心相。如下次列犯事。別舉諸戒。臨文自對。高談費時者。律制行來

【現代漢語翻譯】現代漢語譯本懺悔三惡道無法消除等情況。其次，『不善心』指的是由貪、嗔、癡三種毒素所引發的心。根據單、復等分的原則，可以分為七個方面來闡述。在『正明』部分又分為兩部分。首先是總體的敘述。上面兩句分別列舉了犯罪的人，區分了學習過戒律和沒有學習過戒律的人。下面兩句綜合說明了心的狀態，如下面的引文所示。在四種心中，第一種是總體的狀態，因為它涵蓋了一切。這種心渾濁而沉重，難以顯現。暫且以三個時間段內沒有悔意的情況作為上品心。下面三種是分別的狀態，爲了開顯癡心。第二種是邪見心。第三種是放逸心。第四種是憍慢心。因此，下面的兩句總結性地揭示了業報。以下是鈔家的總結性指示。『無慚無悔』就是不善的始終兩種心，涵蓋了前面四種心，並且彼此相互兼具。最初的『無』，古籍記載說，相當於『都』的意思。雖然沒有出現在字典里，但是借用這個字來解釋意義。從古代沿用下來，沒有什麼妨礙。在引文的指示中，首先引用《成實論》，證明業力隨著心的輕重而變化。如果從制度上來說，螞蟻的罪業輕，人的罪業重，因為篇章和聚集已經確定。如果從所造的業來說，螞蟻的罪業重，人的罪業輕，因為心的行為不同。由下面的推論可以知道原因。接下來引用《十誦律》，進一步證明懺悔的業力不會消失。『調達』，完整地說是『提婆達多』（Devadatta），翻譯成漢語是『天熱』，是佛陀的堂弟，阿難（Ānanda）的哥哥。他犯了破僧（Sangha）的罪，違犯了蘭制教（教團的制度）的罪。逆業最為嚴重，所以墮入阿鼻地獄（Avīci）一個劫（kalpa）。因此，下面的第三個引文引用了經文，進一步證明了即使已經懺悔，也會墮入地獄。這部經也叫做《地獄報應經》。業力是否是確定的，只是根據三個時間段是否具備來區分。三個時間段都具備，那麼就是定業。定業有兩種含義，就像文中列出的那樣。不定業也有兩種，反過來解釋就可以理解。諸佛不能夠轉變業力，是因為眾生的業力勝過佛的力量。下面指的是書卷的末尾，也就是懺悔篇中。三種無記（avyākrta）有多種區別。第一種是無情的事物侷限於無記，有情的事物則通於三種性質。第二種是就情識而言，報色是無記，心則通於三種性質。第三種是就心而言，三心侷限於無記，行心則通於三種性質。下面說明兩種情況。第一種是縱放，指的是泛泛的無記。第二種是關於睡眠和狂亂，指的是昏迷的無記。在指示心中，首先是說明心的狀態，接下來列舉所犯的事情，分別列舉各種戒律，對照經文就可以明白。高談闊論浪費時間，因為戒律規定了行住坐臥的威儀。

【English Translation】 English version Repentance does not eliminate the three evil destinies, etc. Secondly, 'unwholesome mind' refers to the mind arising from the three poisons of greed, hatred, and delusion. According to the principles of singular, plural, and equal division, it can be divided into seven aspects for elaboration. In the 'direct explanation' section, it is further divided into two parts. First is the general narration. The above two sentences separately list the offenders, distinguishing between those who have studied the precepts and those who have not. The following two sentences comprehensively explain the state of mind, as shown in the following quotations. Among the four types of minds, the first is the general state, because it encompasses everything. This mind is turbid and heavy, making it difficult to manifest. For the time being, the situation of having no remorse in three time periods is taken as the superior mind. The following three are separate states, in order to reveal the deluded mind. The second is the mind of wrong views. The third is the mind of negligence. The fourth is the mind of arrogance. Therefore, the following two sentences summarily reveal the karmic retribution. The following is the concluding instruction from the commentator. 'Shamelessness and no remorse' are the two minds of unwholesomeness from beginning to end, covering the previous four types of minds and possessing each other. The initial 'no', according to ancient records, is equivalent to 'all'. Although it does not appear in the dictionary, it is borrowed to explain the meaning. It has been used since ancient times, and there is no harm in it. In the instruction of the quotation, the Tattvasiddhi Shastra (成實論) is first quoted to prove that the power of karma varies with the weight of the mind. If viewed from the perspective of the system, the karma of ants is light, and the karma of humans is heavy, because the chapters and gatherings have been determined. If viewed from the karma created, the karma of ants is heavy, and the karma of humans is light, because the actions of the mind are different. The reason can be known from the following reasoning. Next, the Ten Recitation Vinaya (十誦律) is quoted to further prove that the karma of repentance will not disappear. 'Devadatta' (提婆達多), fully stated, translates to 'heavenly heat', and was the Buddha's cousin and Ānanda's (阿難) brother. He committed the crime of breaking the Sangha (僧), violating the rules of the monastic system. The adverse karma was the most serious, so he fell into Avīci Hell (阿鼻地獄) for one kalpa (劫). Therefore, the following third quotation quotes the sutra to further prove that even if one has repented, one will fall into hell. This sutra is also called the Sutra on the Retribution of Hell. Whether karma is fixed or not is only distinguished based on whether the three time periods are complete. If the three time periods are complete, then it is fixed karma. Fixed karma has two meanings, as listed in the text. Unfixed karma also has two types, which can be understood by explaining it in reverse. The Buddhas cannot transform karma because the karma of sentient beings surpasses the power of the Buddhas. The following refers to the end of the scroll, which is in the repentance chapter. The three types of the indeterminate (avyākrta) have multiple distinctions. The first is that inanimate things are limited to the indeterminate, while animate things are connected to the three natures. The second is that in terms of consciousness, the form of retribution is indeterminate, while the mind is connected to the three natures. The third is that in terms of the mind, the three minds are limited to the indeterminate, while the active mind is connected to the three natures. The following explains two situations. The first is indulgence, which refers to general indeterminacy. The second is about sleep and madness, which refers to unconscious indeterminacy. In the instruction of the mind, first is the explanation of the state of mind, and then the listing of the things committed, separately listing the various precepts, and it can be understood by comparing with the sutra. Lofty talk wastes time, because the precepts stipulate the deportment of walking, staying, sitting, and lying down.

俯仰常爾一心。違皆犯吉故方大也。上明不學制犯。唯下簡勤學開迷。次科初句指前列相未盡。即猶止也。前方便者或自作犯。如初睡時作漏失意。或教他犯。如殺盜等。或自業相成犯。如自安殺具等。若據果成雖在無記由假方便。故云通前等。如論即下成實。初問中徴上指論。答中初句通示。初下別釋。先約方便釋。即上睡狂無記也。初明因前故感報。而下明正成則非報。二約總別兩報釋。此義通前兩種無記。總報謂地獄總受。別報謂余趣別受。如下引證有三。前二證上縱放。后一證上睡狂。如經者未詳何經(有指十二頭陀經。彼文不出)。不覺是無記心。五百問彼說。昔有一執事比丘。手挃物器墮餓鬼中。有羅漢于廁聞呻吟聲。問之。答云。曾於此寺為僧執事。手挃凈器。使不凈食與僧。墮餓鬼中為蟲啖身。不得糞食。故此呻吟。羅漢為悔方得啖糞等。誤觸即無記心。成論睡眠業者。如夢漏失五吉之類。教人自業如上所明。次問中徴前開忘。答中初二句指前標后。謂下正答。初敘學人。偶下云迷忘。如下略列戒相。反上謂非學人。翻對可解。結嘆中初二句示生死長久。業苦通舉因果。綿謂出沒久遠。積謂造受眾多。生報別示苦果。窮盡也。虛下嗟毀犯陷墜。隨妄興業故云虛縱。無三善者多惡因也。加三惡者無善果

也。附憑也加增也。以下正嘆。經生猶度世也。息即是氣。第二引證。正明中初目連問經(亦名犯戒報應輕重經)。初標犯人。據下三眾皆犯吉羅。罪報同僧。今約通該六聚。故但舉二眾耳。無慚下示犯心。然果報隨心延促不定。或濁重邪見。縱犯輕罪何止此數。或慚愧慈心。雖犯重愆未必如數。準知。經中且據一相。故約無慚輕慢以定來果不差。必具此心則定如歲數矣。上四句準經。貫下六聚。犯下列相。經中通云墮獄。準雜心別對六獄。泥犁即是獄名。此翻無去處。初吉羅中四天王宮與日月齊。在須彌峰半腹。墮泥犁者即等活地獄。天五百歲為獄一晝夜。人間九百千者。以人間五十年為天一日。一千五百年為一月。一萬八千年為一年。十八萬年為十年。一百八十萬年為百年。九百萬年為五百年(上約小數。若用大數十萬為千。合云九十千。竊疑經誤)。二提舍中三十三天在須彌頂。此墮黑繩地獄。彼天千歲為獄一晝夜(下皆準此)。人間數者。人間一百年為天一日。三千年為一月。三萬六千年為一年。三十六萬年為十年。三百六十萬年為百年。三千六百萬年為千歲(亦準大數千萬為億。故以三千萬為三億。十萬為千。故將六百萬為六十千也)。三波逸提夜摩及后三天並依空住。通前即欲界六天也。此墮眾合地獄。

【現代漢語翻譯】現代漢語譯本：也，指依附、憑藉，以及罪業的加增。以下是正式的嘆息。『經生』可以理解為度過一生。『息』就是氣息。第二部分引用證據，正式闡明《目連問經》（也稱為《犯戒報應輕重經》）中的內容。首先標明犯戒之人，根據下文，比丘、比丘尼、式叉摩那三種身份的人都犯了吉羅罪（輕罪），罪報與僧侶相同。現在概括地包括六聚（六種罪），所以只舉出比丘和比丘尼兩種身份。『無慚』以下顯示了犯戒的心態。然而，果報隨著心態的延緩或加速而變化不定。或者因為心懷污濁、罪業深重、邪知邪見，即使犯了輕罪，也不止於此數。或者因為心懷慚愧、慈悲之心，即使犯了重罪，也未必會遭受如此多的報應。由此可知，經文中所說的是一種情況。因此，根據無慚和輕慢的心態來確定未來的果報不會有差錯。如果具備這種心態，那麼果報的年數就確定了。上面四句是根據經文，貫穿了六聚（六種罪）。『犯列相』以下列出了各種罪相。經文中通常說墮入地獄，根據《雜心論》，分別對應六種地獄。泥犁就是地獄的名稱，翻譯為『無去處』。最初的吉羅罪中，四天王宮與日月同高，位於須彌山的山腰。墮入泥犁地獄，就是等活地獄。天界五百歲是地獄的一晝夜，人間九百萬年（這裡採用小數，如果採用大數，十萬為千，應該說九十千，我懷疑經文有誤）。第二種提舍罪中，三十三天位於須彌山頂。這裡墮入黑繩地獄。天界一千年是地獄的一晝夜（以下都按照這個標準）。人間一百年是天界一日。三萬六千年是天界一年。三千六百萬年是天界一千年（也按照大數，千萬為億，所以三千萬是三億，十萬為千，所以六百萬是六十千）。第三種波逸提罪，夜摩天以及後面的三天都依靠天空居住，連同前面的，就是欲界的六天。這裡墮入眾合地獄。

【English Translation】 English version: 'Ye' refers to attachment, reliance, and the increase of karmic consequences. The following is a formal sigh. 'Jingsheng' (經生) can be understood as spending a lifetime. 'Xi' (息) is breath. The second part cites evidence to formally clarify the content of the 'Maudgalyāyana Asks About the Sutra' (目連問經), also known as the 'Sutra on the Lightness and Heaviness of Retribution for Breaking Precepts' (犯戒報應輕重經). It first identifies the precept-breaker. According to the following text, Bhikshus (比丘, monks), Bhikshunis (比丘尼, nuns), and Śikṣamāṇās (式叉摩那, novice nuns) who have all committed the Gilana (吉羅, minor offense) sin, have the same retribution as monks. Now, it broadly includes the six groups (六聚, six types of offenses), so only Bhikshus and Bhikshunis are mentioned. 'Without shame' (無慚) below shows the state of mind of committing offenses. However, the karmic consequences vary depending on the delay or acceleration of the mind. Or because of a turbid mind, heavy sins, and wrong views, even if a minor offense is committed, it will not be limited to this number. Or because of a mind of shame and compassion, even if a serious offense is committed, it may not necessarily suffer so many retributions. From this, it can be known that what is said in the sutra is one situation. Therefore, according to the state of mind of being shameless and disrespectful, the future karmic consequences will be determined without error. If this state of mind is possessed, then the number of years of karmic consequences is determined. The above four sentences are based on the sutra, running through the six groups (六聚, six types of offenses). 'Committing listed offenses' (犯列相) below lists various offenses. The sutra usually says falling into hell. According to the Abhidharmasamuccaya (雜心論), it corresponds to six hells separately. Niraya (泥犁) is the name of hell, translated as 'no place to go'. In the initial Gilana (吉羅) offense, the Four Heavenly Kings' Palace (四天王宮) is as high as the sun and moon, located in the middle of Mount Sumeru (須彌山). Falling into Niraya (泥犁) hell is the Sañjīva (等活) hell. Five hundred years in the heavens is one day and night in hell, which is nine million years in the human world (using small numbers here, if using large numbers, one hundred thousand is one thousand, it should be said ninety thousand, I suspect the sutra is wrong). In the second Teisha (提舍) offense, the Trayastrimsa Heaven (三十三天) is located on the top of Mount Sumeru (須彌山). Here, one falls into the Kālasūtra (黑繩) hell. One thousand years in the heavens is one day and night in hell (the following all follow this standard). One hundred years in the human world is one day in the heavens. Thirty-six thousand years is one year in the heavens. Thirty-six million years is one thousand years in the heavens (also according to large numbers, ten million is one hundred million, so thirty million is three hundred million, one hundred thousand is one thousand, so six million is sixty thousand). In the third Pāyantika (波逸提) offense, the Yama Heaven (夜摩天) and the three heavens behind it all reside in the sky, together with the previous ones, which are the six heavens of the desire realm. Here, one falls into the Samghāta (眾合) hell.

人間二百年為天一日。六千年為一月。七萬二千年為一年。七十二萬年為十年。七百二十萬年為百年。七千二百萬年為千年。十四千四百萬年為二千歲(千萬為億成十四億。十萬為千成四十千。檢經本作二十四億。一字錯合作四字。鈔云二十一者據算甚差。必應傳誤矣)。四偷蘭遮墮嗥叫地獄。人間四百年為天一日。萬二千年為一月。十四萬四千年為一年。一百四十四萬年為十年。一千四百四十萬年為百年。十四千四百萬年為千年。二十八千八百萬年為二千歲。五十七千六百萬年為四千歲(千萬為億成五十七億。十萬為千成六十千。鈔與經文皆云五十億者。脫七字耳)。五僧殘墮大叫地獄。人間八百年為天一日。二萬四千年為一月。二十八萬八千年為一年。二百八十八萬年為十年。二千八百八十萬年為百年。二十八千八百萬年為一千年。八個二十八千萬即二百二十四千萬。八個八百萬為六千四百萬。共計二百三十千四百萬為八千歲(大數以論即二百三十億四十千歲。經本作三十千歲字誤)。六波羅夷墮焰熱地獄。一晝夜人間一千六百年為天一日。四萬八千年為一月。五十七萬六千年為一年。五百七十六萬年為十年。五千七百六十萬年為百年。五十七千六百萬年為千年。五百七十六千萬年為十千歲。三百四十五千六百萬

【現代漢語翻譯】現代漢語譯本人間二百年為天界的一天。六千年為一個月。七萬二千年為一年。七十二萬年為十年。七百二十萬年為百年。七千二百萬年為千年。一億四千四百萬年為二千歲（這裡原文的計算有誤，『千萬為億成十四億。十萬為千成四十千』，應為一億四千四百萬）。四偷蘭遮墮（一種罪名）對應的是嗥叫地獄。人間四百年為天界的一天。一萬二千年為一個月。十四萬四千年為一年。一百四十四萬年為十年。一千四百四十萬年為百年。一億四千四百萬年為一千年。二億八千八百萬年為二千歲。五千七百六十萬年為四千歲（這裡原文的計算有誤，『千萬為億成五十七億。十萬為千成六十千』，應為五千七百六十萬）。五僧殘墮（一種罪名）對應的是大叫地獄。人間八百年為天界的一天。二萬四千年為一個月。二十八萬八千年為一年。二百八十八萬年為十年。二千八百八十萬年為百年。二億八千八百萬年為一千年。八個二千八百千萬即二億二千四百萬。八個八百萬為六千四百萬。共計二億三千零四十萬年為八千歲（如果用更大的單位來計算，就是二十三億零四十萬歲。經書上寫三十千歲是錯誤的）。六波羅夷墮（一種罪名）對應的是焰熱地獄。一晝夜相當於人間一千六百年為天界的一天。四萬八千年為一個月。五十七萬六千年為一年。五百七十六萬年為十年。五千七百六十萬年為百年。五千七百六十萬年為千年。五億七千六百萬年為一萬歲。三百四十五千六百萬

【English Translation】 English version Two hundred human years are one day in the heavens. Six thousand years are one month. Seventy-two thousand years are one year. Seven hundred and twenty thousand years are ten years. Seven million two hundred thousand years are one hundred years. Seventy-two million years are one thousand years. One hundred and forty-four million years are two thousand years (The original text's calculation here is incorrect, 'ten million becomes one hundred million, ten thousand becomes forty thousand', it should be one hundred and forty-four million). The fourth, Thūlaccaya (a type of offense), corresponds to the Howling Hell. Four hundred human years are one day in the heavens. Twelve thousand years are one month. One hundred and forty-four thousand years are one year. One million four hundred and forty thousand years are ten years. Fourteen million four hundred thousand years are one hundred years. One hundred and forty-four million years are one thousand years. Two hundred and eighty-eight million years are two thousand years. Fifty-seven million six hundred thousand years are four thousand years (The original text's calculation here is incorrect, 'ten million becomes fifty-seven hundred million, ten thousand becomes sixty thousand', it should be fifty-seven million six hundred thousand). The fifth, Sanghādisesa (a type of offense), corresponds to the Great Howling Hell. Eight hundred human years are one day in the heavens. Twenty-four thousand years are one month. Two hundred and eighty-eight thousand years are one year. Two million eight hundred and eighty thousand years are ten years. Twenty-eight million eight hundred thousand years are one hundred years. Two hundred and eighty-eight million years are one thousand years. Eight times twenty-eight million is two hundred and twenty-four million. Eight times eight million is sixty-four million. A total of two hundred and thirty million forty thousand years is eight thousand years (If calculated with larger units, it is two billion thirty million and forty thousand years. The scripture's writing of thirty thousand years is incorrect). The sixth, Pārājika (a type of offense), corresponds to the Burning Hot Hell. One day and night is equivalent to one thousand six hundred human years as one day in the heavens. Forty-eight thousand years are one month. Five hundred and seventy-six thousand years are one year. Five million seven hundred and sixty thousand years are ten years. Fifty-seven million six hundred thousand years are one hundred years. Fifty-seven million six hundred thousand years are one thousand years. Five hundred and seventy-six million years are ten thousand years. Three hundred and forty-five million six hundred thousand

年為六千歲。共計九百二十一千六百萬年為十六千歲(大數而論如鈔所合)。次涅槃中初引經。忉利天即三十三天。日月歲數亦約人間計之。與下通會俗中算數十十為百。十百為千。十千為萬。十萬為億。十億為兆(此為小數)。或以百百為千。千千為萬。萬萬為億等(此為大數)。前經據其大數。涅槃從小數。然二經對天不同。九百八百之異未可和會。勸信中初指經。是佛說者人可信也。目連問經即漢安世高譯。涅槃是北涼曇無讖譯。藏中經有失譯。謂無譯主名字。又有疑經。謂真偽難明覆有偽經淺近可別者。猶恐愚者雖見經文意謂。時賒土異。傳文至此。焉知佛說。故特遮之。今時多同此見。率墮邪林良用悲痛。勿下正勸。不反知者謂不省己過。刑科謂六獄受苦。長劫者智論云。如大城方四千里滿中芥子。有長壽仙百年取一。芥城雖空劫猶未盡。又方四千里石百年一拂。石雖摩盡劫亦未盡。此喻時劫不可窮也。斥愚中初科上句示其愚闇。自毀者身為佛子。反毀佛教故。又自身稟戒反毀戒律。故如。黃葉等此明倚濫。即佛經中有此言。故涅槃云。嬰兒啼哭之時(喻小機也)。父母即以楊樹黃葉而語之言。莫啼我與汝金(喻如來施權也)。嬰兒見已生真金想。便止不啼(謂得涅槃)。然此楊葉實非金也(非大涅槃)。

【現代漢語翻譯】現代漢語譯本年為六千歲。總共九億二千一百六十萬年為一萬六千歲（這是以大數來計算，就像鈔票的合併一樣）。接下來在《涅槃經》中首先引用經典。《忉利天》就是三十三天。日月歲數的計算也是按照人間來計算的。與下文相通，世俗中的演算法是十個十為一百，十個百為一千，十個千為一萬，十個萬為一億，十個億為一兆（這是小數的演算法）。或者以一百個百為一千，一千個千為一萬，一萬個萬為一億等等（這是大數的演算法）。前面的經典是根據大數來計算的，《涅槃經》是從小數來計算的。然而，兩部經對於天的描述不同，九百和八百的差異無法調和。在勸信部分，首先指出經典，是佛所說的，人們可以相信。《目連問經》是漢朝安世高翻譯的，《涅槃經》是北涼曇無讖翻譯的。藏經中有失譯的，指的是沒有翻譯者名字的。還有疑經，指的是真偽難以辨明的，還有偽經，淺顯易懂可以分辨的。但仍然擔心愚笨的人即使看到經文，也會認為時間久遠，地域不同，傳下來的文字到了現在，怎麼知道是佛說的呢？所以特別要遮止這種想法。現在很多人都有這種看法，大多墮入邪見之中，實在令人悲痛。不要輕視勸誡。不反知者，指的是不反省自己的過錯。刑科，指的是六獄受苦。長劫，智論中說，如同一個大城，四千里見方，裡面裝滿了芥子，有長壽仙人，每百年取出一顆，即使芥子取完了，劫數還沒有結束。又如同一個四千里見方的石頭，每百年用布拂拭一次，即使石頭磨沒了，劫數也沒有結束。這是比喻時間劫數是無法窮盡的。在斥責愚癡的部分，首先用上面的句子來顯示他們的愚昧昏暗。自毀者，身為佛的弟子，反而譭謗佛教。又自身接受了戒律，反而譭謗戒律。就像黃葉等，這說明是倚仗濫用。佛經中有這樣的話，所以《涅槃經》說，嬰兒啼哭的時候（比喻小根器的人），父母就用楊樹的黃葉來哄騙他說，不要哭，我給你金子（比喻如來施設方便法門）。嬰兒看到后，生起真金的想法，便停止啼哭（認為得到了涅槃）。然而這楊樹葉子實際上不是金子（不是真正的大涅槃）。

【English Translation】 English version A year is six thousand years. A total of nine hundred twenty-one million six hundred thousand years is sixteen thousand years (calculated in large numbers, like the combination of banknotes). Next, the Sutra is first quoted in the Nirvana Sutra. Trayastrimsa Heaven (忉利天) refers to the Thirty-three Heavens. The calculation of the years of the sun and moon is also based on the human realm. Corresponding to the following, the common calculation is ten tens are a hundred, ten hundreds are a thousand, ten thousands are ten thousand, ten ten-thousands are a hundred million, and ten hundred-millions are a trillion (these are small numbers). Or a hundred hundreds are a thousand, a thousand thousands are ten thousand, ten thousand ten-thousands are a hundred million, etc. (these are large numbers). The previous Sutra was calculated according to large numbers, while the Nirvana Sutra is calculated from small numbers. However, the two Sutras differ in their descriptions of the heavens, and the difference between nine hundred and eight hundred cannot be reconciled. In the section on encouraging faith, the Sutra is first pointed out, saying that it was spoken by the Buddha, and people can believe it. The Sutra Questioned by Maudgalyayana (目連問經) was translated by An Shih-kao of the Han Dynasty, and the Nirvana Sutra was translated by Dharmaksema of the Northern Liang Dynasty. Among the Tripitaka Sutras, there are those that have been lost in translation, referring to those without the name of the translator. There are also doubtful Sutras, referring to those whose authenticity is difficult to determine, and there are also false Sutras, which are easy to distinguish because they are shallow. However, there is still concern that foolish people, even if they see the Sutra text, will think that the time is too long, the region is different, and the transmitted text has reached this point, how can they know that it was spoken by the Buddha? Therefore, this kind of thinking must be stopped. Many people today have this view, and most fall into wrong views, which is truly sad. Do not underestimate the exhortation. 'Not reflecting knowers' refers to not reflecting on one's own faults. 'Criminal departments' refers to suffering in the six hells. 'Long kalpas' is described in the Great Treatise on the Perfection of Wisdom (智論): like a large city, four thousand li square, filled with mustard seeds, there is a long-lived immortal who takes out one seed every hundred years; even if the mustard seeds are all taken out, the kalpa has not yet ended. Or like a stone four thousand li square, wiped with a cloth once every hundred years; even if the stone is worn away, the kalpa has not yet ended. This is a metaphor for the fact that time and kalpas cannot be exhausted. In the section on rebuking foolishness, the above sentence is first used to show their foolishness and darkness. 'Self-destroyers' refers to those who, as disciples of the Buddha, instead slander Buddhism. Moreover, having received the precepts themselves, they instead slander the precepts. Like 'yellow leaves', this illustrates relying on abuse. There are such words in the Buddhist scriptures, so the Nirvana Sutra says, 'When a baby cries (a metaphor for people with small capacities), the parents use the yellow leaves of a poplar tree to coax him, saying, 'Don't cry, I'll give you gold' (a metaphor for the Tathagata's expedient means). After seeing this, the baby has the idea of real gold and stops crying (thinking he has attained Nirvana). However, these poplar leaves are actually not gold (not true Great Nirvana).'

木牛木馬木男木女嬰兒見已亦復生于男女等想(喻亦同上)。此明如來追述爾前施小之意。至涅槃時決了權疑同歸常住。寧復有小耶。此所謂不知教也。正破中初文。初二句敘教本融。若據大小理教實異。今約從本施出。或約開會有歸。故云無分隔耳。對下明因機故異。故下引證。初證說小悟大。即無量義經。彼云。善男子初說(鹿苑)中說(方等般若)。今說(即當經也)。文詞是一而義別異義異故眾生解異。解異故得道亦異。善男子初說四諦為求聲聞。人天八億諸天來下聽法發菩提心(此證前義鈔作八萬)。次說方等般若菩薩修行。而百千比丘無量人天得須陀洹等(此同後文)。雙下證說大悟小。即涅槃云。須跋陀羅聞佛說大涅槃甚深妙法。得法眼凈。乃至漏盡得阿羅漢果等以下準經顯意。此謂。如來一音演法。眾生隨類得解。然此但望言教是一。至於佛意不無密赴。故使隨類得益也。此明不以所學即判大小。但達其大者一切歸大何妨學律。志之小者所為皆小。徒自窮經故曰在心不唯教也。次科為二。初推戒功。先敘佛偏弘。施為者通語一期化物軌度。威儀即目戒學。主猶尊也。但下出所以。初明對病。身口即業。心使是惑勃卒也。今下明次治。顯戒學居初釋成為主耳。今有下二斥誑妄。初敘所計。位地謂薄地凡

夫。安托謂無疑畏。輕真經者毀律教也。重我教者黨所習也。即下據教。反質二文並約開會之義。由本小教歸一佛乘故兩皆云即。八十即目段數。部即指根本一部。聲聞但云尸羅。菩薩則加波羅蜜。即六度之一。如下傷其愚闇。教雖顯了聞而不信。故云不入耳。三中初引摩耶。毗尼住持偏勝毀之。則法將滅矣。次引涅槃。初敘邪說。如上指前所引。方便怖人言不實等。如下決破。上引經文。以下準經深責。四中標宗中引般泥洹經善見論。並同遺教。故言等經。然既喻師。固當承順。違師則陷逆。毀戒則墮苦故也。五中引經。師喻如來。弟子喻學者。腳喻兩乘。按摩喻尋究。其下喻學大毀小。彼下喻學小毀大。譬下法合可解。方等即大乘之通名。以下顯驗。六中初敘深位。上二句示化教義。聲聞之教止通道耳。有緣作者為利眾生。現行十惡故。不染風者自無染濁過失。必具二利方許行之。準下文須至八地。或云初地已去。次明初心。又三。初示所修。自地前三賢等未破無明。容生染濁未可如上。而同聲聞者以出家菩薩必兼小戒故。又三聚中律儀斷惡大小不異故。即下二引證。涅槃羅剎喻三毒。浮囊喻戒體。一全乞喻犯重。二乞半喻犯殘。三乞三分之一喻犯蘭。四乞手計喻捨墮單提。五乞微塵許喻犯吉(六聚中闕提舍。義

【現代漢語翻譯】夫。什麼是『無疑畏』（an-bu-wei，無所畏懼）？輕視真正的經典就是毀壞戒律的教導。重視我自己的教導就是偏袒自己所習慣的。即使根據較低的教義，反過來質疑兩種經文，並且約定開示和領會其中的意義，也是因為從根本的小乘教義歸向唯一的佛乘，所以都說『即』。『八十』指的是段落的數量，『部』指的是根本的一部（律）。聲聞乘（sheng-wen，小乘）只說『尸羅』（shi-luo，戒），菩薩乘（pu-sa，大乘）則加上『波羅蜜』（bo-luo-mi，到彼岸），也就是六度之一。下面責備他們的愚昧和昏暗，教義雖然顯明，聽了卻不相信，所以說『不入耳』。三段中，首先引用摩耶（mo-ye，佛母）的例子，毗尼（pi-ni，戒律）的住持特別重要，毀壞它，佛法就將滅亡。其次引用《涅槃經》（Nie-pan Jing，大乘經典），首先敘述邪說，如上文所指出的，就是前面所引用的，用方便法門恐嚇人，說不真實的話等等。下面決斷破斥。上面引用經文，下面根據經文深刻地責備。四段中標明宗旨，引用《般泥洹經》（Ban-ni-huan Jing，大般涅槃經）和《善見論》（Shan-jian Lun，律宗論書），都和《遺教經》（Yi-jiao Jing，佛遺教經）相同，所以說『等經』。既然把師父比作佛，本來就應當承順。違背師父就會陷入悖逆，毀壞戒律就會墮入苦難。五段中引用經文，師父比喻如來（Ru-lai，佛），弟子比喻學者，腳比喻二乘（er-cheng，聲聞乘和緣覺乘），**比喻尋究。下面比喻學習大乘毀壞小乘，『彼下』比喻學習小乘毀壞大乘，『譬下』用比喻來合攏意義，可以理解。『方等』（fang-deng，方廣）就是大乘的通用名稱。下面顯示驗證。六段中首先敘述深厚的地位。上面兩句顯示化教的意義，聲聞乘的教義只通到那個地方。有緣分的人爲了利益眾生，示現修行十惡，所以『不染風』（bu-ran-feng，不被污染的風）指的是自身沒有被染污的過失。必須具備兩種利益才允許這樣做。根據下文，必須達到八地菩薩（ba-di pu-sa，八地菩薩）的境界。或者說初地菩薩（chu-di pu-sa，初地菩薩）以上。其次說明初心。又分為三點。首先顯示所修行的，在自地菩薩（zi-di pu-sa，自地菩薩）之前的『三賢』（san-xian，三賢位）等，還沒有破除無明，容易產生染污，不可以像上面那樣。而和聲聞乘相同，是因為出家的菩薩必須兼修小乘的戒律。而且三聚戒（san-ju-jie，三種戒律）中，律儀戒（lu-yi-jie，防止惡行的戒律）斷惡方面，大小乘沒有不同。『即下』是第二點，引用證據。《涅槃經》中羅剎（luo-cha，惡鬼）比喻三毒（san-du，貪嗔癡），浮囊比喻戒體。『一全乞』比喻犯重罪，『二乞半』比喻犯殘罪，『三乞三分之一』比喻犯蘭罪，『四乞手計』比喻犯捨墮罪和單提罪，『五乞微塵許』比喻犯吉罪（六聚中缺少提舍罪，意義相同）。義同)

【English Translation】 What is meant by 'an-bu-wei' (安托謂無疑畏, fearlessness)? To belittle the true scriptures is to destroy the teachings of the precepts. To value my own teachings is to be biased towards what one is accustomed to. Even if one relies on the lower teachings, questions the two texts in return, and agrees to reveal and understand their meaning, it is because one turns from the fundamental Hinayana (小乘, Xiao Cheng) teachings to the one Buddha vehicle (佛乘, Fo Cheng), so both say 'ji' (即, that is). 'Eighty' refers to the number of paragraphs, and 'bu' (部, part) refers to the fundamental part (of the Vinaya). The Sravakas (聲聞, Sheng Wen) only speak of 'sila' (尸羅, Shi Luo, precepts), while the Bodhisattvas (菩薩, Pu Sa) add 'paramita' (波羅蜜, Bo Luo Mi, to the other shore), which is one of the six perfections. Below, it is a rebuke of their ignorance and darkness; although the teachings are clear, they do not believe them when they hear them, so it is said that 'they do not enter the ears.' In the three sections, first, the example of Maya (摩耶, Mo Ye, Buddha's mother) is cited; the upholding of the Vinaya (毗尼, Pi Ni, precepts) is particularly important, and if it is destroyed, the Dharma will perish. Secondly, the Nirvana Sutra (涅槃經, Nie Pan Jing, Mahayana scripture) is cited, first narrating the heretical teachings, as pointed out above, which is what was cited earlier, using expedient means to frighten people, saying untrue words, and so on. Below, a decisive refutation is made. Above, the scriptures are cited, and below, a profound rebuke is made based on the scriptures. The fourth section marks the purpose, citing the Ban-ni-huan Sutra (般泥洹經, Ban Ni Huan Jing, the Great Nirvana Sutra) and the Shan-jian Lun (善見論, Shan Jian Lun, commentary on the Vinaya), which are the same as the Yi-jiao Sutra (遺教經, Yi Jiao Jing, Sutra of the Buddha's Last Teachings), so it is said 'etc. scriptures.' Since the teacher is likened to the Buddha (如來, Ru Lai), one should naturally obey. Disobeying the teacher leads to rebellion, and destroying the precepts leads to suffering. In the fifth section, the scriptures are cited, the teacher is likened to the Tathagata (如來, Ru Lai, Buddha), the disciple is likened to the student, the feet are likened to the two vehicles (二乘, Er Cheng, Sravakayana and Pratyekabuddhayana), and ** is likened to investigation. Below, it is likened to learning the Mahayana and destroying the Hinayana; 'bi xia' (彼下, below that) is likened to learning the Hinayana and destroying the Mahayana; 'pi xia' (譬下, below the analogy) uses an analogy to combine the meanings, which can be understood. 'Fang-deng' (方等, Fang Deng, square and equal) is the general name for the Mahayana. Below, the verification is shown. In the sixth section, first, the profound position is narrated. The two sentences above show the meaning of the transformative teachings; the teachings of the Sravakas only lead to that place. Those with affinities, in order to benefit sentient beings, manifest the practice of the ten evils, so 'bu-ran-feng' (不染風, not tainted by the wind) refers to the fact that they themselves have no fault of being tainted. One must possess both benefits to be allowed to do so. According to the following text, one must reach the eighth Bhumi (八地, Ba Di, eighth stage) of a Bodhisattva. Or it is said that it is above the first Bhumi (初地, Chu Di, first stage) of a Bodhisattva. Secondly, the initial intention is explained. It is further divided into three points. First, what is practiced is shown; the 'three sages' (三賢, San Xian, three worthy positions) before one's own Bhumi have not yet broken through ignorance and are prone to defilement, so they cannot be like the above. And being the same as the Sravakas is because ordained Bodhisattvas must also practice the precepts of the Hinayana. Moreover, in the three aggregates of precepts (三聚戒, San Ju Jie, three collections of precepts), the precepts of discipline (律儀戒, Lu Yi Jie, precepts that prevent evil deeds) are the same in terms of cutting off evil, whether in the Mahayana or Hinayana. 'Ji xia' (即下, that is below) is the second point, citing evidence. In the Nirvana Sutra, the Rakshasa (羅剎, Luo Cha, demon) is likened to the three poisons (三毒, San Du, greed, anger, and ignorance), and the floating bladder is likened to the body of precepts. 'Yi quan qi' (一全乞, one full begging) is likened to committing a grave offense, 'er qi ban' (二乞半, two begging half) is likened to committing a residual offense, 'san qi san fen zhi yi' (三乞三分之一, three begging one-third) is likened to committing a Sanghavasesa offense, 'si qi shou ji' (四乞手計, four begging hand count) is likened to committing a Nissaggiya Pacittiya offense and a Pacittiya offense, 'wu qi wei chen xu' (五乞微塵許, five begging a speck of dust) is likened to committing a Dukkata offense (the Tissaka offense is missing from the six aggregates, but the meaning is the same).

同吉故)。文舉吉羅以輕況重。又下引智論。不畜財者亦護遮故。而言等者彼云。不盜者已施法界有情之財。即用戒法行己化他。即名法施遍眾生界。以下三準斥。初敘濫。行非可採所為常也。言過實者高談虛論也。恥己犯者慮他見輕也。謬自褒者言我大乘人不拘小檢也。餘下明面折。煩惱合者縱放為惡。順欲情故。七中明今禪講之眾所學雖殊。未有不受戒者。若本為持則發戒品。反此徒受定無有戒。則將何以為僧寶。以何而消信施。空自剃染終為施墮。又複方等大乘止開心解不拘形服。凈名居士華嚴知識隨緣化物不假形儀。今既通方何勞剃染。如能省己當自摩頭。第八科分二。初勸其護法。前舉體相以勸。成受是體。形儀即相。今下列住持之相。剃染人也。羯磨法也。伽藍處也。訓道事也。四僧或約四位。或但初位。若下次責其誑妄。初敘貪利附小。若汗下明拒犯倚大。故下引責。佛藏第一佛告舍利弗。譬如蝙蝠。欲捕鳥時則入穴為鼠。欲捕鼠時則飛空為鳥。而實無有鳥鼠之用。其身臭穢但樂闇冥。舍利弗。破戒比丘亦復如是。既不入布薩自恣。亦不入王者役使。不名白衣。不名出家等(捕捉也。謂人慾捕也)。又十輪經第七云。自於大乘諸行境界。不曾修學未能悟解。于大眾中自號大乘。為名利故誘誑愚癡。令親

附己共為朋黨。譬如有驢披師子皮。而便自謂以為師子。有人遙見謂真師子。及至鳴已皆識是驢等。廣下指前二經。略如上引。侯待也。言彼經詳委。不待此陳而後知也。示意中初示廣斥之意。彼即濫大不肖之者。塵蒙謂邪言惡見壞信喪道。猶如塵垢穢于凈物故也。猶下囑累。所謂素絲易染朱紫難分。雖委曲指陳猶未能知返。豈非禁情節慾舉世之所難。縱意為非。是人之所欲。且祖師之世其風尚然。況及於今無足怪矣。◎

◎釋釋相篇

題中戒相二字通目戒本。即是所釋隨釋二字局在今鈔。即為能釋。然戒本中但列名種。辨成持犯。備在廣律。今還採摘律文旁涉群部隨於戒下。條別委示。故云隨戒釋相也。問此是宗鈔那云釋耶。答釋謂隨舉一戒。直顯持犯重輕之相。非同戒疏隨文牒解。問何者為相。答如后釋戒。三科束之。一所犯境。二成犯相。三開不犯。總為相矣。更以義求亦為三別。一犯與不犯。二犯中有輕重不同。三有方便根本差別。統論其相不出心境。如下更解。注顯中上二句標示所準。條部者律中僧尼戒本二十犍度。五百七百結集之後別為一篇。涉於三卷名條部毗尼。乃條前戒本決釋疑滯。如前淫戒未明三道分齊道俗二境成犯之相。波離一一別問。如來隨問答釋使前戒本持犯委足。然今藏中律

本多為調字。竊疑音誤。無別所以。有人釋云。佛在世時。星羅別制波離調和部類。故云調部。以條字義顯大師易之。此說無據未足可取。但下三句先示條部所立。正本即前戒本。下列者以條部在第四分后故。今下正明此篇所準。諸篇即指此鈔上下文也。未足有二。一雖有犯名二百五十未必盡故。二縱有名種未知成犯緣相揩式故。然條部在律之末。隨相當鈔之中。今但準彼未足重條之義。非謂準於前后也。本文初科三段。初明順教成益。若下二明迷教致損。所下三示今述作。初文初句標教本。注引智論尸波羅蜜中文。說名字者此局戒本為數也。毗尼中者指廣律也。八萬四千對塵勞門也。望上為廣。望下猶略。故云略說。無量無邊此從境也。故下校量道俗。意令學者知己尊勝勿自輕也。尸波羅蜜與下戒度。梵華互舉令易解也。依下二句明順教。上句是行下句即解。行解兩具戒學功成。便下顯勝益。克能也。或作克削也。次段反上三意。初句暗教即無解也。所緣是境。由迷於教故不了境。或可所緣即指教相。次句隨染即闕行也。染謂封著惑即迷亂。豈下二句彰損。可知三中上二句示述作。依教之言別在今宗。通該三藏。必下勸修。庶望也。禍害即上苦趣。謂三途也。此且舉損以勸。須知。奉戒不唯免害。發生定慧必由此爾

【現代漢語翻譯】現代漢語譯本本段文字中多次出現『調』字，我懷疑是音誤，沒有其他的解釋。有人解釋說，佛陀在世時， Xingluo （星羅，星名）特別制定了波離（Boli，戒律名）來調和部類，所以稱為『調部』。有人認為用『條』字更能顯現大師的意圖，但我認為這種說法沒有根據，不足採信。只是下面的三句話先說明了條部所設立的內容。『正本』就是前面的戒本。『下列者』是因為條部在第四分之後。現在下面正式說明這篇文章所依據的內容。『諸篇』指的是此鈔的上下文。『未足』有兩個含義：一是即使有名目，二百五十條戒未必全部觸犯；二是縱然有名目種類，也不知道構成犯戒的因緣和模式。然而，條部在戒律的末尾，隨著相應的鈔文而存在。現在只是依據它，還不足以重新列出條目的意義，不是說要依據前後順序。本文初科分為三段。第一段說明順從教義可以成就利益。『若下』第二段說明迷惑教義會導致損害。『所下』第三段說明現在進行著述的原因。第一段的第一句標明教義的根本。註釋引用《智論·尸波羅蜜》（Zhilun·Shiboluomi）中的文字。『說名字者』這裡侷限於戒本的條數。『毗尼中者』指的是廣律。『八萬四千』對應的是塵勞之門。相對於上面來說是簡略的，相對於下面來說是概括的，所以說是『略說』。『無量無邊』是從境界來說的。『故下』校量道俗，意思是讓學者知道自己的尊貴殊勝，不要輕視自己。『尸波羅蜜與下戒度』，梵文和華文相互舉例，以便於理解。『依下』兩句說明順從教義。上一句是行，下一句是解。行解兩方面都具備，戒學才能成功。『便下』顯示殊勝的利益。『克能』是能夠的意思，或者說是克制、削減的意思。下一段與上面的三層意思相反。第一句『暗教』就是沒有理解教義。『所緣』是境界。因為迷惑于教義，所以不瞭解境界。或者『所緣』指的是教相。第二句『隨染』就是缺少修行。『染』指的是執著，『惑』指的是迷惑混亂。『豈下』兩句彰顯損害，可以知道第三段中，上面的兩句說明著述的原因。『依教』的說法特別在於今宗，普遍涵蓋三藏。『必下』勸勉修行，希望能夠避免禍害，也就是上面的苦趣，指的是三途（地獄、餓鬼、畜生）。這裡只是舉出損害來勸勉，要知道，奉持戒律不僅可以避免禍害，還能由此生髮定慧。

【English Translation】 English version In this passage, the word '調' (diao, tune/harmonize) appears multiple times, and I suspect it's a phonetic error, as there's no other explanation. Some interpret it as, during Buddha's time, Xingluo (星羅, a star name) specially formulated Boli (波離, a Vinaya name) to harmonize categories, hence the term '調部' (diao bu, tune section). Some suggest using '條' (tiao, item/article) better reflects the master's intent, but I find this unsubstantiated and unreliable. The following three sentences merely outline the established content of the '條部' (tiao bu, article section). '正本' (zheng ben, original text) refers to the preceding precepts. '下列者' (xia lie zhe, those listed below) indicates the '條部' (tiao bu, article section) follows the fourth division. Now, it explicitly states the basis of this article. '諸篇' (zhu pian, various sections) refers to the context of this commentary. '未足' (wei zu, insufficient) has two meanings: first, even with names, not all 250 precepts are necessarily violated; second, even with names and types, the causes and patterns constituting a violation remain unknown. However, the '條部' (tiao bu, article section) is at the end of the Vinaya, existing alongside corresponding commentaries. Currently, it's merely based on it, insufficient to re-enumerate the items, not implying reliance on sequential order. The initial section of this text is divided into three parts. The first part explains that following the teachings leads to benefits. '若下' (ruo xia, if below) The second part explains that confusion about the teachings leads to harm. '所下' (suo xia, what below) The third part explains the reasons for the current writing. The first sentence of the first part marks the root of the teachings. The commentary quotes text from 'Zhilun·Shiboluomi' (智論·尸波羅蜜, Treatise on the Great Perfection of Wisdom, Śīla-pāramitā). '說名字者' (shuo ming zi zhe, those who speak of names) here is limited to the number of precepts in the precepts. '毗尼中者' (pi ni zhong zhe, those within the Vinaya) refers to the extensive Vinaya. '八萬四千' (ba wan si qian, eighty-four thousand) corresponds to the gates of defilement. Relative to above, it is concise; relative to below, it is comprehensive, hence '略說' (lue shuo, brief explanation). '無量無邊' (wu liang wu bian, immeasurable and boundless) is from the perspective of the realm. '故下' (gu xia, therefore below) compares the monastic and lay communities, intending for scholars to recognize their own nobility and superiority, and not to belittle themselves. '尸波羅蜜與下戒度' (Shi bo luo mi yu xia jie du, Śīla-pāramitā and the precepts below) uses Sanskrit and Chinese examples reciprocally for ease of understanding. '依下' (yi xia, according to below) two sentences explain following the teachings. The previous sentence is practice, the next sentence is understanding. Both practice and understanding are complete, and the precepts learning can be successful. '便下' (bian xia, then below) shows the superior benefits. '克能' (ke neng, able to) means able to, or restrain and reduce. The next section is the opposite of the above three layers of meaning. The first sentence '暗教' (an jiao, obscure teaching) means not understanding the teachings. '所緣' (suo yuan, object) is the realm. Because of confusion about the teachings, the realm is not understood. Or '所緣' (suo yuan, object) refers to the characteristics of the teachings. The second sentence '隨染' (sui ran, following defilement) means lacking practice. '染' (ran, defilement) refers to attachment, '惑' (huo, confusion) refers to bewilderment and chaos. '豈下' (qi xia, how below) two sentences highlight the harm, it can be known that in the third section, the above two sentences explain the reasons for writing. The statement '依教' (yi jiao, according to the teachings) is special in this sect, universally covering the Tripitaka. '必下' (bi xia, must below) exhorts practice, hoping to avoid harm, which is the above-mentioned suffering realms, referring to the three paths (hell, hungry ghosts, animals). Here, only harm is cited to exhort, it should be known that upholding the precepts not only avoids harm, but also generates samadhi and wisdom.

。示通別中此篇逐條顯相名別事持犯。后章統收篇聚名總義持犯。由別顯總以總收別。前後相照持犯方明。欲令預曉二篇來意。故此示之。指即示也。直陳者簡去義章。在後篇故。進謂無過可行。不謂有教制止。方軌持犯準題文倒。第三科中初二句標嘆戒功。依此凈戒得越苦海故如舟航。凡入道門無不稟戒故。是宗要受下明多犯所以。受時遍境俱發故通法界。隨中一行猶難。故如麟角(麟是瑞獸。國君有道乃現。止有一角舉此喻其少耳)。受多持少患在迷教故云良由等。本詮即目律教。塵染即是毀犯。此下示意列章。據此首題止標戒相。今欲委述法體及行。故當先示須明之意。上句引聖為況。上標此字即指前戒。聖賢欽序者即標宗。所引諸經律論贊戒之文是也。何下顯今須述。故下列示章門。通出離者貫徹因果故。生眾行者基址義故。順本受者是隨行故。通篇聚者屬教詮故。亙即遍也。問何以不伹釋相。而總論四戒者。答戒是一也。軌凡從聖名法。總攝歸心名體。三業造脩名行。覽而可別名相。由法成體。因體起行。行必據相。當知相者即是法相。復是體相。又是行相。無別相也。若昧餘三直爾釋相。既無由序不知所來。徒自尋條終難究本。故戒體中雲。人並受戒少有明識。故於隨相之首諸門示現。準知己身得戒成不

。然後持犯方可修離。聖意昭顯學者宜知。初科聖道者通語三乘。本謂根本基即基址。本喻戒法發生于聖道。基喻聖道依憑于戒法。次順明中初正明。賊即三毒。能劫善財侵害慧命故以喻焉。隨境禁制故如捉。攝止一處故如縛。用智照破故如殺。捉縛通凡。殺唯局聖。初果破見。亦得名殺終至無學殺方究竟。是以羅漢彰名殺賊。然雖聖道親在縛殺。推其元由功由先捉。本基之義于茲彰矣。賢者現修聖人已成。大小雖殊行門無別。是以五分功德以戒為初。無上菩提以戒為本。安有棄戒別求聖道。智論所謂。無翅欲飛無船欲度。聖言深勉可不信乎。即下引證。文有三段。遺教依因同前基本。諸禪定者四禪四空定相差別故。馬鳴釋云有色無色解脫功德是也。滅苦智者苦即見思二惑。是苦本故。智即三十四心以能滅故。次引四分示佛制意本為聖道。調毒令盡即是果成后。文即本律說戒。犍度釋波羅提木叉文(標宗亦引。有言善生者非)。上句喻顯。根喻生長。面首喻高勝。下二句法合。集眾善者統萬行也。三昧成者資禪觀也。具斯二義故同根首。反顯中初引論示。下引經證。亦遺教文如標宗委釋。此明無戒具諸過失。本基之義於此彌彰。指略中彼第一云。為道制戒本非世福。又云。若原制意為道方便。三乘學人必由斯跡。廣文

【現代漢語翻譯】現代漢語譯本然後堅持戒律、避免違犯，才可以修習出離之道。聖人的旨意昭然顯現，學習者應當知曉。第一科的『聖道者通語三乘』，『本』是指根本、基礎，也就是基址。『本』比喻戒法產生於聖道，『基』比喻聖道依憑于戒法。其次是順著說明，首先是正面說明。『賊』就是指貪嗔癡三毒。因為它們能夠劫奪善財、侵害慧命，所以用賊來比喻。隨順境界加以禁止，所以像捉拿。攝止於一處，所以像捆縛。用智慧照破，所以像殺戮。捉拿和捆縛適用於凡夫，殺戮只侷限於聖人。初果須陀洹破除見惑，也可以稱為『殺』，最終達到無學位的阿羅漢才能究竟地『殺』。因此，阿羅漢的稱號是『殺賊』。然而，即使聖道親自參與捆縛和殺戮，推究其根本原因，功勞在於先前的捉拿。『本基』的意義就在這裡彰顯了。賢者現在修習，聖人已經成就。大小乘雖然不同，修行的門徑沒有差別。因此，五分功德以戒為開始，無上菩提以戒為根本。怎麼會有捨棄戒律而另外尋求聖道的呢？《大智度論》所說的，『沒有翅膀卻想飛，沒有船隻卻想渡河』，聖人的話語深刻勉勵，難道可以不相信嗎？接下來是引證。文有三個段落。遺教的依據和原因與前面的『基本』相同。『諸禪定者』，是指四禪四空定相的差別。馬鳴菩薩解釋說，是有色界、無色界的解脫功德。『滅苦智者』，苦是指見惑和思惑，因為它們是痛苦的根本。智是指三十四心，因為它們能夠滅除痛苦。其次是引用《四分律》，顯示佛陀制定戒律的用意，根本是爲了聖道。調伏毒害使之窮盡，就是果報成就之後。文句就是本律所說的戒律。《犍度》解釋《波羅提木叉》文（標宗也引用了，有人說是《善生經》，這是不對的）。上句是比喻顯現，根比喻生長，面首比喻高勝。下面兩句是法合，聚集眾善就是統攝萬行，三昧成就就是資助禪觀。具備這兩種意義，所以如同根和首。反顯中，首先引用論典來顯示，然後引用經文來證明。也是《遺教經》的文句，如同標宗的詳細解釋。這說明沒有戒律就具備各種過失，『本基』的意義在這裡更加彰顯。指略中，彼第一云：『為道制戒，本非世福。』又說：『若原制意，為道方便，三乘學人必由斯跡。』廣文

【English Translation】 English version Then, by upholding the precepts and avoiding transgressions, one can cultivate the path of liberation. The intention of the sages is clearly revealed, and learners should be aware of it. The first category, 'Those on the Noble Path, a common term for the Three Vehicles,' where 'root' refers to the foundation, the very basis. 'Root' is a metaphor for the precepts arising from the Noble Path, and 'basis' is a metaphor for the Noble Path relying on the precepts. Next is the explanation in sequence, beginning with a direct explanation. 'Thief' refers to the three poisons of greed, hatred, and delusion. Because they can rob virtuous wealth and harm the wisdom-life, they are likened to thieves. Restraining them according to circumstances is like capturing. Confining them to one place is like binding. Shattering them with wisdom is like killing. Capturing and binding apply to ordinary beings, while killing is limited to sages. The first fruit, Srotapanna (Stream-enterer), destroys the view-delusions, which can also be called 'killing,' but ultimately, only the Arhat in the state of no-more-learning can completely 'kill.' Therefore, the Arhat is known as the 'killer of thieves.' However, even though the Noble Path personally involves binding and killing, tracing its fundamental cause, the merit lies in the prior capturing. The meaning of 'root and basis' is manifested here. The virtuous are currently cultivating, while the sages have already achieved. Although the Great and Small Vehicles differ, the paths of practice are not different. Therefore, the five aggregates of merit begin with precepts, and unsurpassed Bodhi has precepts as its root. How can one abandon the precepts and seek the Noble Path separately? As the Mahaprajnaparamita Shastra says, 'Wanting to fly without wings, wanting to cross the river without a boat,' the words of the sages are deeply encouraging, can one not believe them? What follows is citation and proof. The text has three sections. The basis and cause of the final teaching are the same as the preceding 'fundamental basis.' 'Those in various meditations' refers to the differences in the characteristics of the four dhyanas and the four formless attainments. As Ashvaghosa explains, it is the merit of liberation in the realms of form and formlessness. 'Those with the wisdom to extinguish suffering,' suffering refers to the delusions of views and thoughts, because they are the root of suffering. Wisdom refers to the thirty-four minds, because they can extinguish suffering. Next is the citation of the Four-Part Vinaya, showing the Buddha's intention in establishing the precepts, which is fundamentally for the Noble Path. Subduing the poisons to their exhaustion is after the fruition is achieved. The text is the precepts spoken in the Vinaya itself. The Khandhaka explains the text of the Pratimoksha (the Vinaya-Matrika also cites it; some say it is the Sheng Sheng Jing, which is incorrect). The upper sentence is a metaphor for manifestation, the root is a metaphor for growth, and the face and head are a metaphor for high excellence. The following two sentences are a combination of Dharma, gathering all virtues is unifying all practices, and the accomplishment of Samadhi is assisting meditation. Possessing these two meanings, it is like the root and the head. In the reverse manifestation, first cite the treatise to show, and then cite the sutra to prove. It is also the text of the Sutra of the Final Teaching, as in the detailed explanation of the Vinaya-Matrika. This explains that without precepts, one possesses all kinds of faults, and the meaning of 'root and basis' is further manifested here. In the brief indication, the first one says: 'Establishing precepts for the path is fundamentally not for worldly blessings.' It also says: 'If the original intention is for the convenience of the path, students of the Three Vehicles must follow this path.' Extensive text

如彼。余自尋之。次科下敘功能。而首標大用者良由有用。方見功能功由用彰。所以先舉。略舉中二。初通敘教旨。夫下別彰戒功。初中上二句總示三藏。須約通別二意釋之。若就別從強經論二藏斷證功高。毗尼一法住持最勝。從通兼具經論並列流通住持。毗尼特彰絕縛元始。義雖兩通文從別意。故云並有等也。明義別者通示三藏不同也。須略舉者獨標律藏也。言略有二。一對余藏此不明故。二就律藏。但舉要故。別彰中。前四句別舉。必下通結貫上諸句。初句住持義。次句軌物義。九道者除佛道。外三聖六凡皆被戒訓。故若準涅槃我亦有師。所謂法也又戒經云。三世諸佛皆尊敬戒。是知戒法佛猶師奉。今望無非可治故云九道耳。三發趣義。四本基義。此之四句攝盡戒功。比于余藏優劣見矣。次引證中初引本律。通證餘三義。后引善見別證初義。又律序偈明越度生死。戒本偈明能至佛道。準律序偈先舉喻云。如人慾度河用手及浮囊。雖深無沒憂。便能到彼岸。鈔引合法對喻。可知。戒本偈中初句召行人。次句明本志。第三示行法。正法即指戒也。下句除惑倒。舉結集中初文上二句彰勝。善下引示。有情之類色心存亡依乎壽命。佛法興廢實在毗尼。此即論家顯示當時結集之意。推釋中初句總徴。餘下別釋。先經后律。經

中又二。初四句示詮相虛通。化跡謂往昔因緣。因果即三世報應。事隨理者事別理通。經宗理故設有事相融歸於理。故有一多互入大小相容。況意在忘言。隨立隨遣故者言無寄也。意下六句顯幽深難學。猶恐愚者不體今意。妄生輕重故此遮之。筌即取魚之器喻言教也。次明律藏中。初四句比前顯勝。故知。化教住持功劣實由詮相微隱故也。以下舉事釋成。初約異相釋。又下約眾法釋。初文中人通五眾。法該僧別。住即是處。下引寺誥。伽藍制置並存表對。又大界凈地攝人攝食各有分齊。皆異俗之相也。雜行言通眾自共行。行即是事。故此四句即是人法處事攝相斯盡。然此四相道宗綱領與世懸殊。提誘群生住持萬載實賴此矣。由下四句示住持義。初明世諦依相成立。由諸眾生不知空寂。但隨虛妄有為之相。乃有世間故云爾也。次句明如來順世立法。如來說法常依二諦。一依真諦泯絕諸法。二依俗諦建立諸法。今此律藏建立持犯。滅惡生善隨情附相引接初心。是以凡所制戒並托緣生。隨有開遮皆防譏毀。故云法逐相也。次眾法中佛所立戒令人稟行。即以法資人也。上明自行既立。方堪秉御以成眾行。即是弘法故云親成等。是知。法有資人之用。人有弘法之能。非法則人亡。非人則法滅。人法相資乃能久住耳。故下引證。亦

【現代漢語翻譯】中又分為二部分。首先四句揭示了詮釋的表相是虛幻相通的。『化跡』（huà jì）指的是往昔的因緣，『因果』（yīn guǒ）即是三世的報應。『事隨理者』（shì suí lǐ zhě）指的是事相各異而理體相通。因為經以理為宗，所以設立事相是爲了融合歸於理。因此有一多互入、大小相容的說法。何況意圖在於忘卻言語，隨立隨遣，所以說言語沒有寄託。接下來的六句顯示了幽深難以學習。還擔心愚笨的人不理解現在的意思，妄自產生輕視或重視，所以在這裡加以遮止。『筌』（quán）是捕魚的工具，比喻言教。其次說明律藏中的內容。開始的四句比前面更顯殊勝。由此可知，化教的住持功用較弱，實在是因為詮釋的表相微隱的緣故。下面舉例說明。首先從異相來解釋。『又下』（yòu xià）從眾法來解釋。開始的文中，人包括五眾，法包括僧團的差別。『住』（zhù）就是處所。下面引用寺院的告示，『伽藍制置』（qié lán zhì zhì）並存，表示相對。還有大界凈地，攝人攝食各有分寸，都是與世俗不同的表相。『雜行』（zá xíng）指通於大眾共同的行為，『行』（xíng）就是事。所以這四句就是人、法、處、事，攝相完備。然而這四相是道宗的綱領，與世俗截然不同，引導眾生住持萬載，實在依賴於此。下面的四句揭示了住持的意義。首先說明世諦依附於相而成立。因為眾生不知道空寂，只是隨順虛妄有為的相，所以才有世間。下一句說明如來順應世間而立法。如來說法常常依據二諦：一是依真諦泯滅諸法，二是依俗諦建立諸法。現在這部律藏建立持戒和犯戒，滅惡生善，隨順情感依附於相，引導初學者。因此凡是所制定的戒律都依託于因緣而生，隨有開遮都是爲了防止譏諷譭謗，所以說『法逐相也』（fǎ zhú xiàng yě）。接下來在眾法中，佛所立的戒律使人稟受奉行，就是用法來資助人。上面說明了自身修行已經確立，才能堪任秉持駕馭，從而成就大眾的修行，這就是弘法，所以說『親成等』（qīn chéng děng）。由此可知，法有資助人的作用，人有弘揚佛法的能力。沒有法則人就會消亡，沒有人法則法就會滅絕。人法互相資助才能長久住世。所以下面引用經文來證明。

【English Translation】 This section is further divided into two parts. The first four sentences reveal that the appearances of interpretation are illusory and interconnected. '化跡' (huà jì) [Traces of Transformation] refers to past causes and conditions, and '因果' (yīn guǒ) [Cause and Effect] refers to the retribution of the three lifetimes. '事隨理者' (shì suí lǐ zhě) [Matters follow principle] means that phenomena are different, but the underlying principle is interconnected. Because the Sutra takes principle as its essence, the establishment of phenomena is to integrate and return to principle. Therefore, there is the saying of one and many interpenetrating, and large and small accommodating each other. Moreover, the intention is to forget words, establishing and abandoning as needed, so it is said that words have no reliance. The following six sentences reveal the profound and difficult to learn. There is still concern that foolish people will not understand the present meaning, and will rashly generate contempt or importance, so this is prevented here. '筌' (quán) [Fish trap] is a tool for catching fish, a metaphor for teachings. Secondly, it explains the content of the Vinaya Pitaka. The first four sentences are more superior than the previous ones. From this, it can be known that the merit of upholding the teaching of transformation is weak, really because the appearances of interpretation are subtle and hidden. The following gives examples to illustrate. First, explain from different appearances. '又下' (yòu xià) [Below again] explains from the various Dharmas. In the beginning of the text, people include the five assemblies, and the Dharma includes the differences of the Sangha. '住' (zhù) [Dwelling] is the place. The following quotes the monastery's announcement, '伽藍制置' (qié lán zhì zhì) [Monastery regulations] coexist, indicating relativity. There are also the great boundary and pure land, with people and food intake having their own limits, all of which are appearances different from the secular world. '雜行' (zá xíng) [Miscellaneous practices] refers to the common behavior of the masses, and '行' (xíng) [Practice] is the matter. So these four sentences are people, Dharma, place, and matter, encompassing all appearances. However, these four appearances are the guiding principles of the Dharma sect, which are completely different from the secular world, guiding sentient beings to uphold for ten thousand years, and really rely on this. The following four sentences reveal the meaning of upholding. First, it explains that mundane truth is established based on appearances. Because sentient beings do not know emptiness and stillness, but only follow the false and active appearances, there is the world. The next sentence explains that the Tathagata establishes the Dharma in accordance with the world. The Tathagata's teachings often rely on the two truths: one is to eliminate all Dharmas according to the ultimate truth, and the other is to establish all Dharmas according to the conventional truth. Now this Vinaya Pitaka establishes precepts and violations, eliminating evil and generating good, following emotions and attaching to appearances, guiding beginners. Therefore, all the precepts that are established are based on conditions, and any opening or closing is to prevent ridicule and slander, so it is said '法逐相也' (fǎ zhú xiàng yě) [The Dharma follows appearances]. Next, among the various Dharmas, the precepts established by the Buddha cause people to receive and practice, which is to use the Dharma to assist people. The above explains that self-cultivation has been established, and then one can be competent to hold and control, so as to achieve the practice of the masses, which is to propagate the Dharma, so it is said '親成等' (qīn chéng děng) [Personally accomplish, etc.]. From this, it can be known that the Dharma has the function of assisting people, and people have the ability to propagate the Dharma. Without the Dharma, people will perish, and without people, the Dharma will be destroyed. People and Dharma assist each other to be able to live long in the world. So the following quotes scriptures to prove it.

律序偈上半偈云。聖眾若和合(聖通事理二和。凡唯在事和)。世尊所稱譽(悅可聖心)。下半如鈔引。釋成世尊稱譽所以。三解名義。列三名中初毗尼又四。初二句翻名。注顯異號。皆傳訛耳。即下引所出。十八法者即調達執九邪。破佛九正。共為十八法非法(八正軌生物解。是法調達說為非。五邪不能生解為非。彼說為法)。律非律(八正調身口離七非名律。彼為非律。五邪反前說。彼說為律)。犯不犯(不剃髮不剪爪。佛制有罪名犯。調謂有命。若不剃剪說為不犯。心念作惡不制有罪名不犯。彼說心起三毒。反說為犯)。若輕若重(遮惡為輕。調見壞業墮龍。便謂皆重。初篇永障為重。彼見先作無犯。便言俱輕)。有殘無殘(犯下四篇非一生障名有殘。彼說無殘。犯初篇永障名無殘。反說有殘)。粗惡非粗惡(初二篇下方便重蘭名粗惡。波逸提下及余偷蘭。名非粗惡。故皆反說)。常所行非常所行(八正道常所用。彼說非常。五法非常用。調說為常)。制非制(五篇是佛制。彼說非制。五法非佛說名非制。調說為制)。說非說(四是重禁余是經約名正說。調說為非。四輕余重是非說。調為是說。多見妄解。故引疏注出)。此據破僧戒所列。至拘睒彌犍度。出第二云。毗尼非毗尼。前後兩處華梵各舉。故云不併。

【現代漢語翻譯】現代漢語譯本律序偈上半偈說：『聖眾若和合（聖，通達事理的二和，凡，僅在於事務上的和合），世尊所稱譽（悅可聖心）。』下半偈如鈔本所引用。解釋了世尊稱譽的原因。三、解釋名稱的含義。在列出的三個名稱中，首先是毗尼（Vinaya，戒律），又分為四個方面。首先兩句是翻譯名稱，註釋顯示了不同的名稱，都是傳抄的錯誤。即下面引用的內容。十八法，指的是提婆達多（Devadatta）所執著的九種邪見，破壞了佛陀的九種正見，合起來就是十八種非法（八正道能夠使眾生解脫，是法，提婆達多卻說成非法；五邪見不能使眾生解脫，是非法，他卻說成是法）。律與非律（八正道調伏身口，遠離七種非法，稱為律，提婆達多卻說成非律；五邪見與此相反，他卻說成是律）。犯與不犯（不剃髮、不剪指甲，佛陀制定為有罪，稱為犯，提婆達多卻說有命，如果不剃髮、不剪指甲，就說成不犯；心中產生惡念，佛陀沒有制定為有罪，稱為不犯，他卻說心中生起貪嗔癡三毒，反而說成是犯）。若輕若重（遮止惡行是輕罪，提婆達多認為壞業會墮入龍道，就說都是重罪；初篇罪會永遠障礙解脫，是重罪，他認為先前的行為沒有犯戒，就說都是輕罪）。有殘與無殘（犯下四篇罪，不是一生都障礙解脫，稱為有殘，提婆達多卻說無殘；犯初篇罪，永遠障礙解脫，稱為無殘，反而說成有殘）。粗惡與非粗惡（初二篇罪下方便重蘭罪稱為粗惡，波逸提罪以下以及其餘偷蘭罪，稱為非粗惡，所以都反著說）。常所行與非常所行（八正道是經常使用的，提婆達多卻說成非常用；五邪見是非常用的，提婆達多卻說成是常所行）。制與非制（五篇是佛陀制定的，他卻說成非制；五法不是佛陀說的，稱為非制，提婆達多卻說成是制）。說與非說（四種是重禁，其餘是經文的約束，稱為正說，提婆達多卻說成非說；四種輕罪，其餘是重罪，是非說，提婆達多卻說是說。大多是錯誤的見解和妄加解釋，所以引用疏文和註釋來解釋）。這是根據破僧戒所列出的。到拘睒彌犍度（Kauśāmbīkandhaka）中，出現了第二種說法：『毗尼非毗尼』。前後兩處，華梵各有舉例，所以說不併列。

【English Translation】 English version The first half of the verse in the preface to the Vinaya (律序) says: 'If the holy assembly is harmonious (harmony among the holy ones is based on understanding principles and matters, while harmony among ordinary people is only based on matters), it is praised by the World Honored One (pleasing to the holy mind).' The second half is as quoted in the commentary, explaining the reason for the World Honored One's praise. Three, explaining the meaning of the names. Among the three names listed, the first is Vinaya (毗尼, discipline), which is further divided into four aspects. The first two sentences translate the name, and the commentary shows the different names, which are all errors in transmission. That is, the content quoted below. The eighteen dharmas refer to the nine evil views held by Devadatta (提婆達多), which destroyed the Buddha's nine correct views, making a total of eighteen non-dharmas (the Eightfold Path can liberate beings, which is dharma, but Devadatta says it is non-dharma; the five evil views cannot liberate beings, which is non-dharma, but he says it is dharma). Vinaya and non-Vinaya (the Eightfold Path subdues body and speech, and avoids the seven non-dharmas, which is called Vinaya, but Devadatta says it is non-Vinaya; the five evil views are the opposite, but he says it is Vinaya). Offense and non-offense (not shaving the head and not cutting the nails, the Buddha stipulated as an offense, which is called offense, but Devadatta says there is life, so if you don't shave your head or cut your nails, it is called non-offense; evil thoughts arise in the mind, the Buddha did not stipulate as an offense, which is called non-offense, but he says that the three poisons of greed, hatred, and delusion arise in the mind, and instead says it is an offense). Light and heavy (preventing evil deeds is a light offense, Devadatta believes that bad karma will lead to falling into the dragon realm, so he says they are all heavy offenses; the first chapter of offenses will forever hinder liberation, which is a heavy offense, he believes that previous actions did not violate the precepts, so he says they are all light offenses). With remainder and without remainder (committing the last four chapters of offenses does not hinder liberation for a lifetime, which is called with remainder, but Devadatta says without remainder; committing the first chapter of offenses, which forever hinders liberation, is called without remainder, but instead says with remainder). Coarse and non-coarse (the offenses below the first two chapters are called coarse, and the offenses below Pācittiya (波逸提) and the remaining Thullaccaya (偷蘭) offenses are called non-coarse, so they are all said in reverse). Constantly practiced and not constantly practiced (the Eightfold Path is constantly used, but Devadatta says it is not constantly used; the five evil views are not constantly used, but Devadatta says they are constantly practiced). Prescribed and not prescribed (the five chapters are prescribed by the Buddha, but he says they are not prescribed; the five dharmas are not spoken by the Buddha, which are called not prescribed, but Devadatta says they are prescribed). Spoken and not spoken (the four are heavy prohibitions, and the rest are the constraints of the scriptures, which are called correct speech, but Devadatta says they are not spoken; the four light offenses, and the rest are heavy offenses, are not spoken, but Devadatta says they are spoken. Most of them are wrong views and false interpretations, so the commentaries are quoted to explain). This is based on the list of offenses against the Sangha. In the Kauśāmbīkandhaka (拘睒彌犍度), the second statement appears: 'Vinaya and non-Vinaya.' In both places, Chinese and Sanskrit have examples, so it is said that they are not parallel.

是知。此名律自翻耳。下復引經命七滅諍以為七律。所據益顯矣。或下指非文見母論。疏云。古譯毗尼皆稱為滅。以七毗尼殄四諍。故如水滅火。水不名滅。名不附體故所不取。故下顯正名依體立。經律明據故云正也。次戒名中初翻名。即下顯據。六度者一檀(此云施)。二尸羅(戒)。三羼提(忍辱)。四毗梨耶(精進)。五禪(定)。六般若(智慧)。六種皆名波羅蜜。此翻為度。今用第二證名。可知。此即經論常談故通指耳。后木又中此無異翻。故直示名而已。處處亦名別別。顯次第中初標示。教行果三不唯戒律。一切教門次第皆爾故言一化。律下正顯。初句明律先。教不下明戒次。戒不下明木又在後。釋律義中初科上句訓字。法以楷定為義。如釋題中。謂下釋義。一切戒本大分為二。前明犯相后明不犯。犯中復二。即輕與重四義。攝盡毗尼大藏。就輕重中復有因果缺緣開制之異。故云等也。顯示律名從教而立。故云並律等。問中以聖人之教皆修行之法。而修多羅取貫攝為目。阿毗曇以折理彰名。故申此問。意顯今宗獨專此號。答中引論示意。還約三學引生次第。戒范在先故獨名法。若爾經亦訓法。論翻對法無比法等。是則余藏亦得名法。豈獨律耶。答修多翻線西竺本名。此土字書訓經為法。又論。稱法者或從

【現代漢語翻譯】現代漢語譯本要知道，這叫做律的自翻譯。下面又引用經文，命令用七滅諍作為七律，所依據的更加明顯了。或者下面指出並非出自文，而是出自《母論》。疏中說：『古代翻譯毗尼都稱為滅，因為七毗尼能夠消除四諍，所以像水滅火一樣。水不叫做滅，因為名稱不依附於實體，所以不採用。』所以下面顯示正確的名稱是依據實體而建立的，因為經律有明確的依據，所以說是『正』。接下來在戒名中，首先翻譯名稱，即下面顯示依據。六度是指一檀（Dāna，此譯為佈施），二尸羅（Śīla，戒），三羼提（Kṣānti，忍辱），四毗梨耶（Vīrya，精進），五禪（Dhyāna，定），六般若（Prajñā，智慧）。這六種都叫做波羅蜜（Pāramitā），此翻譯為度。現在用第二種來證明名稱，可以知道，這即是經論中常見的說法，所以可以通用指代。後面的木叉（Mokṣa）中，這裡沒有不同的翻譯，所以直接顯示名稱而已。處處也叫做別解脫戒（Prātimokṣa）。顯示次第中，首先標示。教、行、果這三者不僅僅是戒律，一切教門的次第都是如此，所以說『一化』。律下面正式顯示。第一句說明律在先，教下面說明戒在其次，戒下面說明木叉在最後。解釋律的意義中，首先用科判上面的句子來解釋字義，法以楷定為義，如同解釋題目中一樣。下面解釋意義，一切戒本大體分為兩種，前面說明犯相，後面說明不犯。犯中又分為兩種，即輕與重四種意義，概括了毗尼大藏。就輕重中又有因果、缺緣、開制的不同，所以說是『等』。顯示律名是從教而立，所以說是『並律等』。問中認為聖人的教誨都是修行的法門，而修多羅（Sūtra）取貫穿攝持為目的，阿毗曇（Abhidharma）以分析義理來彰顯名稱，所以提出這個問題，意在顯示本宗專門使用這個名稱。回答中引用論典來示意，還是依據三學來引生次第，戒范在先，所以單獨稱為法。如果這樣，經也訓釋為法，論翻譯為對法、無比法等，那麼其餘藏也都可以稱為法，難道只有律嗎？回答說，修多羅翻譯為線，西竺（India）原本的名稱，此土字書訓釋經為法。又論中稱法的人或者從……

【English Translation】 English version It should be known that this is called the self-translation of the 'Law' (律, Lǜ). Below, the scripture is further cited, commanding the use of the 'Seven Methods for Settling Disputes' (七滅諍, Qī miè zhēng) as the 'Seven Laws' (七律, Qī lǜ), making the basis even clearer. Or below, it points out that it is not from the text but from the 'Mother Treatise' (母論, Mǔ lùn). The commentary says: 'Ancient translations of Vinaya (毗尼, Píní) were all called 'Extinction' (滅, Miè), because the Seven Vinayas can eliminate the Four Disputes, so it is like water extinguishing fire. Water is not called 'Extinction' because the name does not adhere to the substance, so it is not adopted.' Therefore, below it shows that the correct name is established based on the substance, because the scriptures and laws have clear evidence, so it is said to be 'Correct' (正, Zhèng). Next, in the name of 'Precept' (戒, Jiè), first translate the name, which is shown below as the basis. The Six Perfections (六度, Liù dù) refer to: one, Dāna (檀, Dán) (translated as Giving, 施, Shī); two, Śīla (尸羅, Shī luó) (Precepts, 戒, Jiè); three, Kṣānti (羼提, Chàntí) (Patience, 忍辱, Rěnrǔ); four, Vīrya (毗梨耶, Pílíyé) (Diligence, 精進, Jīngjìn); five, Dhyāna (禪, Chán) (Meditation, 定, Dìng); six, Prajñā (般若, Bōrě) (Wisdom, 智慧, Zhìhuì). These six are all called Pāramitā (波羅蜜, Bōluómì), which is translated as 'Crossing Over' (度, Dù). Now, the second one is used to prove the name, which can be known. This is a common saying in scriptures and treatises, so it can be used as a general reference. In the later Mokṣa (木叉, Mù chā), there is no different translation here, so it directly shows the name only. Everywhere it is also called Prātimokṣa (別解脫戒, Bié jiětuō jiè). In showing the order, first indicate. The three of Teaching (教, Jiào), Practice (行, Xíng), and Fruit (果, Guǒ) are not only precepts and laws, but the order of all teachings is like this, so it is said to be 'One Transformation' (一化, Yī huà). Below 'Law' (律, Lǜ) it is formally shown. The first sentence clarifies that the Law comes first, below 'Teaching' (教, Jiào) it clarifies that the Precepts come second, below 'Precepts' (戒, Jiè) it clarifies that Mokṣa comes last. In explaining the meaning of the Law, first use the classification of the above sentence to explain the meaning of the word, 'Law' (法, Fǎ) takes 'to standardize' (楷定, Kǎidìng) as its meaning, just like in explaining the title. Below it explains the meaning, all precept texts are broadly divided into two types, the former explains the characteristics of offenses, and the latter explains non-offenses. Offenses are further divided into two types, namely the four meanings of light and heavy, which encompass the entire Vinaya Pitaka. In the light and heavy, there are differences in cause and effect, missing conditions, and opening and restrictions, so it is said to be 'etc.' (等, Děng). It shows that the name of the Law is established from the Teaching, so it is said to be 'along with the Law, etc.' (並律等, Bìng lǜ děng). The question in the middle considers that the teachings of the sages are all methods of practice, and Sūtra (修多羅, Xiū duō luó) takes 'to string together and hold' (貫攝, Guàn shè) as its purpose, Abhidharma (阿毗曇, Āpídán) uses the analysis of principles to highlight the name, so this question is raised, intending to show that this school specifically uses this name. The answer in the middle cites the treatise to indicate the meaning, still based on the Three Learnings to derive the order, the precepts come first, so it is uniquely called 'Law' (法, Fǎ). If so, the Sūtra is also explained as 'Law' (法, Fǎ), and the treatise is translated as 'Against the Law' (對法, Duì fǎ), 'Incomparable Law' (無比法, Wúbǐ fǎ), etc., then the other Pitakas can also be called 'Law' (法, Fǎ), is it only the Law? The answer is that Sūtra (修多羅, Xiū duō luó) is translated as 'thread' (線, Xiàn), the original name in India, and the dictionary in this land explains the scripture as 'Law' (法, Fǎ). Also, in the treatise, those who call the Law may be from...

法相如陰界入等。或即法門諦緣度等。或就法體涅槃理等。毗尼不爾中梵本名。復是教詮名相楷定。是非可不必從文斷。故與余藏法義天別。問彼法門義亦即從教。答若就通論三藏教詮併名為法。但戒引生軌物義勝先據斯目。余雖號法弱故不彰。若約別論三名各異。如上所列。前後中初徴。若據世傳云經律論比從語便。若對三學律必當先。故申其意。由下釋。以定慧幽隱邪正難分。簡別雜濫必用律法。用既在首義必先標。內法謂八正道。外俗濫同謂偷形者。以法除者如律中。時世饑饉有外道。偷形隨眾僧后。僧以受戒時分和尚阇梨等詰之。並云不知。因即陳首。妙要也。故下結示。創初也。餘下指略。或約三學次第。或是佛法壽命故合居先。此即常聞故所不釋(或指戒及木又。或指戒疏皆非)。次釋戒義初科引雜心者顯示戒義類通周遍。無境不發無惡不禁。簡余世善局狹不周。禪無漏戒唯情境發皆非通類也。指廣如后。即戒體中。廣列中初科。智論言性善者彼云。好行善道不自放逸。謂性是善。不使從惡故善。生五釋學義摘在次科。二從心中此就所治為名。身口五根通須調伏。不唯在心故云等也。三中初示召體之名。如下引論示體。初句舉名。此與從心語濫。以下示能即約三性。簡體是善無作。問此與上性善何異。答

準前論釋望遮惡為言。故判屬功能也。四中前引諸殺而局善釋于義未盡。是故鈔主以義繼之。故曰因明。名義兩通故曰正義。初句示名不局。戒言性者借訓顯義。勿滯字書。惡律儀亦名惡戒。屠兒獵師旃陀羅輩常行殺害。名受惡戒持惡律儀。問如何受耶。答以殺為業發意受行。即為受也。如雜心說。順惡易成不假緣發。但望殺心遍該生類故名律儀。隨殺生命即為持戒。不律儀者非善故言不。類通故言律儀。即惡律儀所出異耳。若此下釋義。初二句通示。戒以性名。性通三性。且論善惡互不相容各得禁義。惡下別釋。初明惡戒。通禁制止名律。造作有相名儀。若下明善戒。令反解者但應回倒善惡二字。改樂殺為慈護。即可見矣。五中引律者。此說戒法中釋戒序。文戒是因木叉是果。今召戒為木叉。即是因從果也。解脫中約近遠兩義釋之。近中又二。初標言隨分者顯非頓脫。即處處義也。謂下釋。初二句示境緣別也。次一句明治行不頓也。下一句示分果也。此望隨境起護脫免過非。故云隨相。次遠義者此以凡地所受望后聖果。故云遠取。即前聖道本基義故云因戒等。克猶護也。聖總三乘累該五住。故下引證。亦律序偈彼云。眾經億百千戒為第一最。欲求第一最。今世及後世當持此禁戒。終身莫毀犯。餘二句如鈔。問近遠兩

釋何以分之。答此有多異。一近約止業。遠望除惑。二近是凡地。遠即聖道。三近是就因。遠即從果。四近是漸防。遠即頓破。即戒疏云。戒障有二。一者業非。二者煩惑。戒凈障業惑待智亡。望分所除故云別脫(此明近義)。后智除惑乃稱究竟解脫(此證遠義)。下文指后。即戒體中發戒數量門。彼明境量等。即別脫之義可見。四具緣門敘意中初示受法。末代唯羯磨者。以五受中善來三語八敬唯局佛在。破結微通稀而復隱故。藉因緣者或發心為因。餘事名緣。或能受為因。所對為緣。或俱因緣如前已辨。其下明重述意。一門即受戒篇。比丘大綱者攝僧要故。佛法根本者住持勝故。列緣中此但撮前受法。徑示是非。分對解釋前已具委。久聽既知不喜煩釋。新學未曉自可尋之。故略點示耳。初列五緣並出母論。三中初明受者知師下至小罪。通望下明十師互知。唯據重夷。心不具法謂無戒者。如十三難十誦白衣之類。雜相中初又云者懸取論意。或可引前受緣。五八戒下並略破重之言。故云乃至十戒等。二引論示。彼明六種戒。隨犯一重余皆絕分。文中具舉五戒。余並略之。故云乃至等。八字寫訛。準論合作十戒。即越過八戒也。不得如前者同上五戒也。三結界中初斥單結戒場。更下不字疑是多寫。去之則義便。直結小界即

目戒場。對大言小如前結法。可知。今下次斥無緣結小界。此即三小有難應法。無故為非。四中初引論示心。重輕二心難顯其相。非謂徒然懇惻而已。要在見境明白上品要誓。方名增上重心。亦如前說。恐忘故重示耳。又下約行顯相。初示得失。依論即上多論。以期持奉即殷重。故下引文證律自釋云。共比丘者共余比丘受大戒。是共比丘義(此謂受體同。刪定戒改云共戒是也)。同戒者釋云。結此戒已寧死不犯。共余比丘同是同戒義(隨行司也)。此即律本淫戒中文。雖文局初戒而義通二百五十。所以戒首先標此者。意明必具受隨二戒乃有持犯。非受則無隨。非隨則無受。此證願行相副方成得戒明矣。願行即受隨也。五時節中初科問。列四心中略無記。故云乃至。無心者論作入滅盡定。準業疏。問三性通得則合無心入無記耳。答云通者彼云。先以善心禮僧合掌。白四起業相續成就。是名善心發善心得。若先以善心乃至起業。羯磨未竟起不善念。藉前善心力故發業任運而起。與不善俱是名善心發噁心得。無記睡心入滅盡定者亦爾。次立難中即前受戒犍度中。文瞋是不善。睡狂是無記。答中初示得不。羯磨已後者謂初白竟。第一羯磨已去名為后也。業疏引十誦云。知時犯不知時清凈。如犯殘懺。聞出罪白后睡不覺羯磨竟者

【現代漢語翻譯】現代漢語譯本目戒場（Mù jiè chǎng）：對大言小如前結法，可知。今下次斥無緣結小界。此即三小有難應法，無故為非。四中初引論示心，重輕二心難顯其相，非謂徒然懇惻而已。要在見境明白上品要誓，方名增上重心，亦如前說。恐忘故重示耳。又下約行顯相，初示得失。依論即上多論，以期持奉即殷重。故下引文證律自釋云：『共比丘者共余比丘受大戒，是共比丘義（此謂受體同。《刪定戒》改云共戒是也）。同戒者釋云：結此戒已寧死不犯，共余比丘同是同戒義（隨行司也）。』此即律本淫戒中文，雖文局初戒而義通二百五十。所以戒首先標此者，意明必具受隨二戒乃有持犯，非受則無隨，非隨則無受。此證願行相副方成得戒明矣，願行即受隨也。五時節中初科問，列四心中略無記，故云乃至。無心者論作入滅盡定。準業疏，問三性通得則合無心入無記耳。答云通者彼云：『先以善心禮僧合掌，白四起業相續成就，是名善心發善心得。若先以善心乃至起業，羯磨未竟起不善念，藉前善心力故發業任運而起，與不善俱是名善心發噁心得。無記睡心入滅盡定者亦爾。』次立難中即前受戒犍度中，文瞋是不善，睡狂是無記。答中初示得不。羯磨已後者謂初白竟，第一羯磨已去名為后也。業疏引《十誦》云：『知時犯不知時清凈，如犯殘懺。聞出罪白后睡不覺羯磨竟者。』（目戒場：具體儀軌細節）對於誇大或縮小（戒律）的情況，可以參考之前的結界方法。現在，下次將斥責那些沒有資格結小界的人。這就是三種小界有困難時應採取的方法，無緣無故地違反規定是不允許的。在四種心中，首先引用論典來闡明心念的重要性。輕重兩種心念難以顯現其真實狀態，並非僅僅是徒勞的懇切而已。關鍵在於見境時明白上品要誓，才能稱為增上重心，也如前面所說。恐怕忘記，所以再次強調。接下來從行為方面來顯現其狀態，首先說明得失。依據論典，即是依據上文的多數論述，以期望能夠持守奉行，即是殷重。所以下面引用經文來證明，律典自己解釋說：『共比丘者』是指與其他比丘一起受大戒，這就是『共比丘』的含義（這裡指的是受戒的體性相同。《刪定戒》將其改為『共戒』）。『同戒者』解釋說：『結此戒后寧死也不違犯』，與其他比丘相同，這就是『同戒』的含義（隨行司也）。這出自律本的淫戒部分，雖然文字侷限於最初的戒條，但其意義貫通二百五十條戒。所以戒律首先標明這一點，意在說明必須具備受戒和隨戒兩種戒律才能有持戒和犯戒，沒有受戒就沒有隨戒，沒有隨戒就沒有受戒。這證明了願行相符才能成就得戒，願行即是受戒和隨戒。在五種時節中，首先是科判提問，列舉四種心中省略了無記心，所以說『乃至』。『無心者』論典中說是進入滅盡定。按照《業疏》的說法，如果三種性質的心都能得到，那麼就應該無心進入無記狀態。回答說『通者』，那裡說：『先以善心禮拜僧眾，合掌，白四起業相續成就，這叫做善心發善心得。如果先以善心乃至起業，羯磨還沒有結束就起了不善念，憑藉之前的善心力量，發起業力任運而起，與不善心一起，這叫做善心發噁心得。無記的睡眠心進入滅盡定也是如此。』接下來設立難點，即是前面受戒犍度中，經文中說嗔是不善，睡眠和狂亂是無記。回答中首先說明得戒與否。『羯磨已後者』指的是初白完畢，從第一次羯磨開始就叫做『后』。《業疏》引用《十誦律》說：『知道時犯戒，不知道時清凈，如同犯了殘戒需要懺悔。聽到出罪白后睡著了，沒有察覺羯磨結束的人。』

【English Translation】 English version Moksha-kshetra (Moksha field/arena): Regarding exaggerating or diminishing (the precepts), refer to the previous method of establishing boundaries. Now, next time, those who are not qualified to establish small boundaries will be reprimanded. This is the method to be followed when there are difficulties with the three small boundaries; it is not permissible to violate the rules without reason. Among the four minds, the initial citation of the treatise demonstrates the importance of the mind. The heavy and light minds are difficult to manifest their true state; it is not merely a matter of futile earnestness. The key is to understand the superior vows clearly when facing circumstances, which is called increased heavy mind, as mentioned before. It is repeated for fear of forgetting. Furthermore, the following explains the state from the aspect of practice, first showing gains and losses. According to the treatise, it is based on the majority of the above discussions, with the expectation of upholding and practicing, which is earnest. Therefore, the following quotes the text to prove it, and the Vinaya itself explains: 'Those who are with Bhikshus' refers to receiving the great precepts with other Bhikshus, which is the meaning of 'with Bhikshus' (this refers to the same nature of receiving the precepts; the 'Revised Precepts' changed it to 'common precepts'). 'Those who are of the same precepts' explains: 'Having established this precept, one would rather die than violate it,' being the same as other Bhikshus, which is the meaning of 'same precepts' (following the practice). This is from the section on the precept against sexual misconduct in the Vinaya text. Although the text is limited to the initial precept, its meaning extends to all two hundred and fifty precepts. Therefore, the reason why the precepts first emphasize this is to clarify that one must have both the received precepts and the following precepts in order to have upholding and violating; without receiving, there is no following, and without following, there is no receiving. This proves that the alignment of vows and actions is necessary to achieve the attainment of precepts; vows and actions are receiving and following. In the five seasons, the first is the section of questions, listing the four minds and omitting the non-recollective mind, hence the saying 'and so on.' 'Those without mind' are described in the treatise as entering cessation of perception and sensation. According to the commentary on karma, if the three natures of mind can all be attained, then one should enter the non-recollective state without mind. The answer says 'those who can attain' refers to: 'First, with a virtuous mind, bowing to the Sangha, joining palms, the four actions of karma are continuously accomplished, this is called a virtuous mind giving rise to a virtuous mind. If one first has a virtuous mind and so on to initiate the action, and before the karma is completed, an unwholesome thought arises, relying on the power of the previous virtuous mind, the action arises spontaneously, together with the unwholesome, this is called a virtuous mind giving rise to an unwholesome mind. Those with a non-recollective sleeping mind entering cessation of perception and sensation are also like this.' Next, establishing the difficulty, which is in the previous section on receiving precepts, the text says anger is unwholesome, and sleep and madness are non-recollective. The answer first indicates whether one obtains the precepts or not. 'Those after the karma is completed' refers to after the initial announcement is finished; from the first karma onwards is called 'after.' The commentary on karma quotes the 'Ten Recitations Vinaya' saying: 'Knowing the time of violation is a violation, not knowing the time is pure, like violating a remaining precept requiring repentance. Those who fall asleep after hearing the announcement of expiation and do not realize the karma is completed.'

是也。準此以通前聞白。已后睡得戒(此祖師所據也)。由前陳乞事委十師。既聞作白足彰情許。雖入余心不妨感戒。廣如業疏。前下別點善心。恐疑善心本是得限。那云白時具上四心不得戒耶。故此釋之。又下復恐見云無心緣戒。便謂濫上無心。故重遣耳。五優劣中優即勝也。前後六門並單論別脫。此兼道定還欲對顯別脫功勝。又別脫一戒通含五受。若對七科四通三局尋文可見。欲釋此門先須略知道定名相。初別脫對境彰名。定道從心為目。與定慧二心同時。故並言共亦名為俱。其定戒者成論離禪定為二戒。色無色別故多宗合為一。俱不動業故道戒或名道俱。道共無漏等異。此辨名也。二別定並有漏。道共唯無漏。別脫欲界業。定共上二界業。道共非三界業。此論體也。三別定通凡聖。道共唯局聖。此位分也。四別脫假緣受。定道隨心發。此明因也。五別脫但隨身。要期盡形故。定道名隨心。生死不絕故。此示功也。略知如此。余如后解。敘意中失相謂。違教也。次科多論五種。初時二境三心四功五人。如次釋之。初時希常者。以木又須佛出世制方有故。餘二縱非佛出。亦有得定證道之者。故常有也。希現勝者。猶如世物希少則貴常者不如故。二境中木叉遮性通禁。餘二但止性惡。故境通局也。三約心者慈即大心。

故是佛因論云。禪無漏戒不以慈心得。謂從智得。此專自利。即二乘心劣可知也。四明功有二。一攝生廣被七眾故。二住持勝紹續等故。住持中三種並以紹續字貫之。初所乘法。二即所住境。三謂所成果(古記引毗羅三昧經云。人天涅槃是為三道非)。論中但云三乘道果相續不斷。故知余文並鈔加也。五約人中外道無無漏戒。故但舉禪戒耳。以彼亦得色無色定故。善見中初標示。諸下校量初總舉法喻。光山是喻。學即是法。戒定慧三故言諸也。日下別對顯勝。若下出其所以。此與多論初義頗同。重受中此章所明。意令行者審己所受。更求增勝故也。多宗中初科文列三種。並異四分。言不重發者三戒永定。如下心受五中心受十。本俗仍下。餘五方勝。中心受十。上心受大亦爾。彼云。木叉戒者無有重得。若微品心受得五戒。后以中上品心受十戒。先得五戒更無增勝。於後五戒乃得增耳。不重受者彼計一受即定。既不重發更受不增。故不立也。準下但明具戒。意詳五八十亦爾。以五制盡形。八限日夜。縱逐日受望當日中不可重故。不重犯者此據初篇同種為言。依本定者本謂。壇場初受也。故下引證。婆沙中年少苾芻得上品戒。以能起上品心受故。羅漢苾芻得下品戒。以先發下品心受后不增勝故。問羅漢既發定共道俱。豈得

【現代漢語翻譯】現代漢語譯本因此，《佛因論》中說，禪定和無漏戒不是通過慈悲心獲得的，而是通過智慧獲得的。這完全是爲了自己的利益，由此可知二乘（聲聞、緣覺）的心是低劣的。四明（地名，指四明尊者）的功德有二：一是攝受眾生，廣泛利益七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）；二是住持佛法，殊勝地紹隆延續佛法等。在住持佛法中，三種（所乘法、所住境、所成果）都用『紹續』二字貫穿。第一是所乘之法，第二是所住之境，第三是所成之果（古記引用《毗羅三昧經》說：人天涅槃是為三道，並非如此）。論中只說三乘（聲聞乘、緣覺乘、菩薩乘）的道果相續不斷，所以知道其餘的文字都是鈔（註解）所增加的。五、從人的角度來說，外道沒有無漏戒，所以只舉禪定和戒律。因為他們也能得到色界和無色界的禪定。在《善見律毗婆沙》中，首先標示出來。『諸』字以下是校量（比較）。首先總舉法（佛法）和喻（比喻）。光山是比喻，學是佛法。戒、定、慧三學，所以說『諸』。『日』字以下是分別對比顯示殊勝。『若』字以下說明原因。這與《多論》的初義頗為相同。重受（重新受戒）中，此章所要說明的是，要讓修行者審視自己所受的戒，更進一步尋求增上殊勝。在《多宗論》中，首先科文列出三種，與四分律不同。說『不重發』，是指三戒（別解脫戒、定共戒、道共戒）永遠決定。如下品心受五戒，中品心受十戒。『本俗仍』以下，其餘五戒方面殊勝。中品心受十戒，上品心受大戒也是如此。彼論說：『木叉戒（別解脫戒）是沒有重新得到的。如果以微品心受得五戒，後來以中上品心受十戒，先得到的五戒更沒有增上殊勝，只是在後來的五戒上得到增益而已。』不重受，是因為他們認為一受戒就決定了，既然不重新發起，再受戒也不會增上，所以不立這種說法。準此，只是說明具足戒（比丘戒）。仔細推詳，五戒、八戒、十戒也是如此。因為五戒是盡形壽受持，八戒是限定日夜受持，即使逐日受持，就當日來說，也不可以重受。『不重犯』，這是就初篇（根本戒）同一種罪來說的。『依本定』，本是指壇場初次受戒的時候。『故』字以下引用證明。《婆沙論》中說，年少的比丘得到上品戒，因為他能發起上品心來受戒。羅漢比丘得到下品戒，因為他先發下品心來受戒，後來沒有增上殊勝。問：羅漢既然已經發起了定共道俱，怎麼會...

【English Translation】 English version Therefore, the Hetu-vidya-sutra (因論) says that Dhyana (禪定) and Anāsrava-śīla (無漏戒, non-outflow precepts) are not obtained through a mind of loving-kindness (慈心), but through wisdom (智). This is entirely for one's own benefit, from which it can be known that the minds of the two vehicles (二乘, Śrāvaka and Pratyekabuddha) are inferior. The merits of Siming (四明, a place name, referring to Venerable Siming) are twofold: first, to gather living beings and widely benefit the seven assemblies (七眾, Bhikṣu, Bhikṣuṇī, Śrāmaṇera, Śrāmaṇerikā, Śikṣamāṇā, Upāsaka, Upāsikā); second, to uphold the Dharma and excellently continue the Dharma, etc. In upholding the Dharma, all three (the Dharma to be carried, the realm to be dwelt in, and the fruit to be achieved) are connected by the word 'continue' (紹續). The first is the Dharma to be carried, the second is the realm to be dwelt in, and the third is the fruit to be achieved (an ancient record quotes the Vimalasamādhi Nirdeśa Sutra (毗羅三昧經) saying: 'The Nirvana of humans and devas is the three paths, not so'). The treatise only says that the paths and fruits of the three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) continue uninterruptedly, so it is known that the remaining texts are additions by the commentary (鈔). Fifth, from the perspective of people, non-Buddhists (外道) do not have non-outflow precepts, so only Dhyana and precepts are mentioned. This is because they can also attain the Dhyana of the Form Realm (色界) and the Formless Realm (無色界). In the Samantapāsādikā (善見律毗婆沙), it is first indicated. Below the word 'all' (諸) is a comparison (校量). First, the Dharma (佛法) and the metaphor (比喻) are generally mentioned. Guangshan (光山) is a metaphor, and learning (學) is the Dharma. The three studies of Śīla (戒), Samādhi (定), and Prajñā (慧), so it is said 'all' (諸). Below the word 'sun' (日) is a separate comparison showing the excellence. Below the word 'if' (若) is an explanation of the reason. This is quite similar to the initial meaning of the Abhidharmakośabhāṣya (多論). In the re-receiving (重受) of precepts, what this chapter wants to explain is to let practitioners examine the precepts they have received and further seek to increase their excellence. In the Dharmasamuccaya (多宗論), first, the sections are listed in three types, which are different from the Dharmaguptaka Vinaya (四分律). Saying 'not re-arising' (不重發) means that the three precepts (Prātimokṣa-śīla (別解脫戒), Samādhi-sahaja-śīla (定共戒), Mārga-sahaja-śīla (道共戒)) are forever determined. For example, receiving the five precepts with an inferior mind, and receiving the ten precepts with a medium mind. Below 'the original laity remains' (本俗仍), the remaining five precepts are superior. Receiving the ten precepts with a medium mind, and receiving the great precepts with a superior mind are also the same. That treatise says: 'The Prātimokṣa-śīla (別解脫戒) cannot be re-obtained. If one receives the five precepts with an inferior mind, and later receives the ten precepts with a medium or superior mind, the five precepts received earlier will not be increased in excellence, but only the latter five precepts will be increased.' Not re-receiving is because they believe that once the precepts are received, they are determined. Since they do not re-arise, receiving the precepts again will not increase them, so this statement is not established. According to this, only the full precepts (具足戒, Bhikṣu precepts) are explained. Upon careful examination, the five precepts, eight precepts, and ten precepts are also the same. This is because the five precepts are upheld for the rest of one's life, and the eight precepts are upheld for a limited day and night. Even if they are received daily, they cannot be re-received on that day. 'Not re-offending' (不重犯) refers to the same kind of offense in the first chapter (fundamental precepts). 'According to the original determination' (依本定) refers to the time of the initial reception of precepts in the altar. Below 'therefore' (故) is a quote for proof. The Vibhāṣā (婆沙論) says that a young Bhikṣu obtains superior precepts because he can arouse a superior mind to receive the precepts. An Arhat Bhikṣu obtains inferior precepts because he first aroused an inferior mind to receive the precepts, and later did not increase in excellence. Question: Since an Arhat has already aroused Samādhi-sahaja-śīla (定共戒) and Mārga-sahaja-śīla (道共戒), how can...

不增。戒必不增。那得聖道。如是思之。釋難中初難者如戒本云戒羸不悔。謂將欲趣犯戒力微弱。故云羸也。堅持守護其體光潔。故如肥也。體既肥羸。理有增減。則與上常定義實相違。故以為難。答中初二句約受隨判開。此對隨行者行有持犯。故說肥羸。不論受體者受依本定。故無肥羸。亦下次就受體作無作分。上二句明作戒。一念者明時促也。隨心者謂逐境遷謝。不可追改。上中下心隨發一品則永定也。若爾彼宗作戒是色法。那云隨心。答此約心念克定成時。故雜心多論並以初念二念用分初后。如下自明。下二句明無作。非心者反上隨心也。盡形者反上一念也。彼計無作為色。故但云非心耳。隨行增微者謂。持心勤怠故體有肥羸。即彼所計身口七業皆色損益義也。若爾與上隨行復有何別。答上則專論隨行。此謂以隨資受(古記以後解謂同成論許重受者非也。彼自約行說體肥羸。豈今重受耶)。二成宗中初引論。而標故者因前起后非引證也。對破彼計假設疑問。答中初答重發。出彼第九七善律儀品。具云。有人受一日戒。是初律儀。即日受優婆塞戒。是第二律儀。即日出家作沙彌。是第三律儀。即日受具足。是第四律儀。即日得禪定。是第五律儀。即日得無色定。是第六律儀。即日得無漏。是第七律儀。上云無漏且

據初果。下復統收二三四果。故云隨得道處(本論作道果)。而下示重發義。本得不失者從前體增為后體故。勝者受名從后彰名前名沒故。其下列釋可知。問重發重受如何分別。答重發據多戒。重受約一戒。若爾論明重發那見重受。答由體重發即得重受。以彼重受一體發故。引證中師資傳今藏中無本(諸記云。梁僧祐撰有五卷)。此即多宗余師之義。雖違已宗乃順今部。故特引之。僧傳即梁高僧傳嘉祥寺慧皎撰。此引跋摩傳。壇經作十一年。祇桓即此土楊都寺名。慧照等五十人。影福寺尼慧果等三百二十三人。同從重受。僧伽跋摩此云眾鎧。或問者傳云。有慧義法師擅步京邑。見跋摩行重受事。謂為矯異執志不同。親與跋摩拒論是也。答下即跋摩語。慧義問曰。夫戒非同見之色也。頃見重受戒者。或依舊臘次。或從后受為始。進退之間足致深疑。跋摩答曰。人有二種故不一類。若年歲不滿。胎月未充則依今受為初。若先年已滿便入得戒之位。但疑先受有中下心。理須更求境勝而重受戒。即依本臘而永定也。余廣如壇經。七中意明此土得戒元緣。令知所從不妄承奉故也。震嶺即目此方。下雲漢境。足可相照也。通斥中初敘妄有二。一謂無端始。二謂緣乖亦得。忽下正斥。初斥妄言。由不披教輕發此言。故宜深責。今時多

爾無知可悲。喟即嘆息之聲。霆謂疾雷。七曜者日月五星(南方熒惑北方辰星。東方歲星。西方太白。中宮土宿)。麗即訓著。布著于天也。此明祖師將謂聖教人所同聞。而不意愚者都無所曉。因彼妄述不覺驚歎。故云豈以等。亦猶具耳眼者。聞雷至響見耀極明。而不謂聾盲無所聞見也。管識謂。管中窺覷喻識見之狹。厝置也。故下示所出。初顯緣成。引用聖教者指前第四門。此下示從始。縱下遮妨。猶恐執著諸律論中容有緣缺而感戒者。便謂不必假緣。故縱而奪之。如本律不受十戒。多宗不具衣缽。伽論師僧不如法等。即緣境濫也。然成否之相併見受戒篇中。故指如前。別顯中僧緣為二。初句重牒前標。自下引示。又三先敘教流之始。後下正示受緣。即下結示。初中漢是朝代。明即帝號。後漢明帝永平三年夜。夢金人飛空而至。旦集群臣佔之。傅毅奏曰。臣按周書異記云。西域有神其名曰佛。昭王時生。穆王時滅。滅時此方午時天陰大地震動。白虹一十二道貫于太微。竟夕至曉。穆王問于群臣。時扈多(臣之姓名上音戶)奏曰。西國聖人入滅之兆。千年之後教法合流此土。王敕刊之於石。薶于南郊天祠之前。臣算至今正千年矣。陛下所夢將必是乎。帝以為然。遂遣蔡愔等十八人。往西國求佛教焉。迦竺者傳法僧名。

【現代漢語翻譯】現代漢語譯本你真是無知可悲啊！『喟』是嘆息的聲音。『霆』是指疾雷。『七曜』指的是日月五星（南方是熒惑星，北方是辰星，東方是歲星，西方是太白星，中央是土宿星）。『麗』是附著的意思，指星辰佈列在天空。這說明祖師本以為聖教是人人都聽聞的，卻不料愚笨的人竟然一無所知。因為他們的胡亂述說，我不禁感到驚歎，所以說『豈以等』。這也好比有耳朵和眼睛的人，聽到雷聲轟鳴，看到光芒耀眼，卻不會認為耳聾眼瞎的人也能聽到看到。『管識』是指從管子里窺視，比喻見識的狹隘。『厝置』是安排、設定的意思。所以下面揭示了緣起的出處。首先顯明緣起成就，引用的聖教是指前面的第四門。這下面揭示了從開始。『縱』是放縱，下面是遮止妨礙。還恐怕有人執著于諸律論中，認為即使緣分欠缺也能感得戒律，就認為不必假借因緣。所以先放縱一下，然後奪走這種想法。例如，按照根本律，不受十戒；許多宗派不具備衣缽；《伽論》的師僧不如法等等，都是緣境的濫用。然而，成就與否的相狀都可以在受戒篇中看到，所以說『如前』。另外，顯明僧緣分為二。第一句是重複前面的標示，下面是引用揭示。又分為三部分：先敘述教法流傳的開始，然後正式揭示受戒的因緣，最後總結揭示。在第一部分中，『漢』是朝代，『明』是帝號。後漢明帝永平三年，晚上夢見金人飛空而來。早晨召集群臣占卜，傅毅奏報道：『臣查閱《周書異記》記載，西域有神名叫佛，昭王時出生，穆王時滅度。滅度時，此地是午時，天陰暗，大地劇烈震動，十二道白虹貫穿太微星。從傍晚到早晨。』穆王詢問群臣，當時扈多（臣的名字，上音戶）奏報道：『這是西國聖人入滅的徵兆，千年之後，教法應當流傳到此土。』穆王下令將此事刻在石頭上，埋在南郊天祠之前。臣推算至今正好千年了。陛下所夢的大概就是這件事吧。』明帝認為他說得對，於是派遣蔡愔等十八人前往西國尋求佛教。迦竺是傳法僧人的名字。

【English Translation】 English version You are truly ignorant and pitiful! 'Kui' is the sound of sighing. 'Ting' refers to rapid thunder. 'Seven Luminaries' refers to the sun, moon, and five planets (Mars in the south, Mercury in the north, Jupiter in the east, Venus in the west, and Saturn in the center). 'Li' means to adhere, referring to the stars arrayed in the sky. This explains that the Patriarch originally thought that the Holy Teachings were heard by everyone, but he did not expect that foolish people would know nothing at all. Because of their reckless statements, I couldn't help but be amazed, so I said 'How can it be equal?' This is like those with ears and eyes, hearing the roar of thunder and seeing the dazzling light, would not think that the deaf and blind could also hear and see. 'Tube vision' refers to peeking through a tube, a metaphor for the narrowness of one's knowledge. 'Cuo zhi' means to arrange or set up. Therefore, the origin of the causes and conditions is revealed below. First, the accomplishment of the arising of conditions is manifested, and the cited Holy Teachings refer to the fourth gate mentioned earlier. This below reveals from the beginning. 'Zong' means to indulge, and below is to block and hinder. It is still feared that some people will cling to the various Vinaya and Shastras, thinking that even if the conditions are lacking, they can still receive precepts, and thus think that it is not necessary to borrow conditions. Therefore, first indulge it, and then take away this idea. For example, according to the fundamental Vinaya, one cannot receive the ten precepts; many sects do not possess robes and bowls; the Sangha of the Gāthā Shastra are not in accordance with the Dharma, etc., are all abuses of the object of conditions. However, the aspects of success or failure can be seen in the chapter on receiving precepts, so it is said 'as before'. In addition, it is clearly shown that the Sangha conditions are divided into two. The first sentence is a repetition of the previous indication, and below is a citation and revelation. It is further divided into three parts: first, narrating the beginning of the transmission of the teachings, then formally revealing the conditions for receiving precepts, and finally summarizing the revelation. In the first part, 'Han' is the dynasty, and 'Ming' is the title of the emperor. In the third year of the Yongping reign of Emperor Ming of the Later Han Dynasty, he dreamed at night of a golden man flying in the sky. In the morning, he summoned his ministers to divine the meaning, and Fu Yi reported: 'Your minister has consulted the Records of Strange Things in the Zhou Book, which states that there is a deity in the Western Regions named Buddha, who was born during the reign of King Zhao and passed away during the reign of King Mu. At the time of his passing, it was noon here, the sky was dark, the earth shook violently, and twelve white rainbows pierced the Taiwei star. From dusk until dawn.' King Mu asked his ministers, and at that time, Hu Duo (the minister's name, pronounced 'hu' in the upper tone) reported: 'This is a sign of the passing of a sage in the Western Regions. After a thousand years, the teachings should spread to this land.' King Mu ordered this matter to be engraved on stone and buried in front of the Heavenly Shrine in the southern suburbs. Your minister calculates that it has been exactly a thousand years. What Your Majesty dreamed of is probably this matter.' Emperor Ming thought he was right, so he sent Cai Yin and eighteen others to the Western Regions to seek Buddhism. Kasyapa Matanga is the name of the monk who transmitted the Dharma.

即迦葉摩騰竺法蘭。皆中天竺人。時蔡愔等至月氏國。遇騰蘭同契游化。遂迎至洛陽。譯四十二章經。又赍畫釋迦像。即此方三寶之始也。迄亦至也。曹即帝姓。魏是國號。為有後魏相濫。故加姓簡之。自漢明已來跨一百九十餘年。未稟等者。謂體俗形異也。設復等者。謂法闕事非也。祠即神廟。祀謂祭祀。所以騰蘭不即授歸戒者。此乃聖人知機而作化。存由漸故也。受緣中又二。初明迦羅行受。亦云柯羅。嘉平即齊帝時年號。凡得五年。洛陽即魏所都。立羯磨受者納法為體。異前形同也。業疏云。依法正部行十僧受戒。又云。神州一統約受。並誦四分之文。即此為始矣(此土僧尼得戒功始迦羅。律宗不以繼祖忘本故也)。文中但云羯磨。則三歸五十義必具矣。中夏者大國曰夏。且局此方。言中其實西梵印度。乃閻浮之中心可。改妄習者立僧法式。替前祠祀。出戒心者令依持也。出謂翻文。心以總要為義。律文雖廣要歸戒本。故云心也。教宗之亂自此為始。聰師已前盛弘僧祇亦由此矣。又下次明曇諦譯羯磨。曇諦梵言未詳華語。若據藏中僧鎧羯磨亦出曹魏。但迦羅不用。別請曇諦出之故。今但推曇諦。即僧傳云。請胡僧出羯磨是也(迦羅行受。諦但譯文。後人反。以諦為祖獨遺迦羅者。未之思耳)。次尼緣中初標。若

【現代漢語翻譯】迦葉摩騰（Kāśyapa Mātanga，古印度僧人）和竺法蘭（Dharmaratna，古印度僧人），都是中天竺（Madhya-deśa，古印度中心區域）人。當時蔡愔等人到達月氏國（Yuezhi，古代中亞國家），遇到迦葉摩騰和竺法蘭，彼此志同道合，一同遊歷教化。於是蔡愔等人就邀請他們到洛陽，翻譯了《四十二章經》。他們還帶來了釋迦牟尼佛的畫像，這就是漢地佛教三寶（佛、法、僧）的開端。『迄亦至也』，意思是說佛法傳到中國是必然的。曹，指的是帝王的姓氏。魏，是國號。因為有後魏（北魏）容易混淆，所以加上姓氏來區分。自從漢明帝（東漢明帝）以來，已經過了一百九十多年，還沒有『稟等者』，這裡指的是僧人的體貌習俗與漢地不同。假設有『等者』，指的是當時漢地缺乏佛法，行事不合規矩。『祠』指的是神廟，『祀』指的是祭祀。迦葉摩騰和竺法蘭沒有立即授予歸戒（皈依戒律），是因為聖人懂得根據時機來教化，循序漸進。『受緣中又二』，指的是受戒的因緣有兩種情況。首先說明迦羅（Kāla，時間）行受（受戒儀式）。迦羅也寫作柯羅。嘉平是齊王的年號，總共有五年。洛陽是魏國的都城。通過羯磨（Karma，業）受戒，納法為根本，與之前的體貌不同。業疏（《四分律行事鈔》的別稱）中說，依據正部的戒律，需要十位僧人才能授戒。又說，神州（中國）統一后，大約受戒時都誦讀《四分律》的條文，這就是開端（漢地僧尼得戒的功勞始於迦羅，律宗不應該因為後來的傳承而忘記根本）。文中只說『羯磨』，那麼三歸（皈依佛、法、僧）和五十義（受戒的五十種意義）必定都具備了。『中夏』指的是大國稱為夏，而且侷限於這個地方（中國）。說『中』，實際上指的是西梵（西方）印度，是閻浮提（Jambudvipa，佛教宇宙觀中的一個大陸）的中心。改變虛妄的習俗，建立僧人的法式，取代之前的祠祀。『出戒心者』，是說使人依據戒律來修行。『出』指的是翻譯經文，『心』以總要為義。律文雖然廣博，但要歸結于戒本，所以說是『心』。教宗的混亂從此開始。聰師（道聰）以前盛行弘揚僧祇律，也是由此而來。『又下次明曇諦譯羯磨』，接下來闡明曇諦（曇諦，人名）翻譯羯磨。曇諦是梵語，不清楚在漢語中的意思。如果根據藏經中的《僧鎧羯磨》，也是曹魏時期出現的，但是迦羅沒有使用。另外請曇諦翻譯的原因。現在只推崇曇諦，就像僧傳中記載的，請胡僧翻譯羯磨（迦羅行受，曇諦只是翻譯經文，後人反而以曇諦為祖師，獨自遺忘了迦羅，這是沒有經過思考的）。接下來是尼緣（比丘尼的因緣），首先是標示。 English version: Kāśyapa Mātanga and Dharmaratna, both were from Madhya-deśa (the central region of ancient India). At that time, Cai Yin and others arrived in Yuezhi (an ancient Central Asian country) and encountered Kāśyapa Mātanga and Dharmaratna, who shared the same aspirations and traveled together to propagate the Dharma. Therefore, Cai Yin and others invited them to Luoyang, where they translated the Sutra of Forty-Two Chapters. They also brought a portrait of Śākyamuni Buddha, which marked the beginning of the Three Jewels (Buddha, Dharma, Sangha) in the Han region. '迄亦至也' means that the transmission of Buddhism to China was inevitable. Cao refers to the imperial surname. Wei is the name of the dynasty. Because it is easy to confuse with the Later Wei (Northern Wei), the surname is added to distinguish them. Since Emperor Ming of the Han Dynasty (Emperor Ming of the Eastern Han Dynasty), more than one hundred and ninety years have passed without '稟等者', which refers to the difference in the appearance and customs of the monks from those of the Han people. Assuming there were '等者', it refers to the lack of Dharma and improper practices in the Han region at that time. '祠' refers to shrines, and '祀' refers to sacrifices. Kāśyapa Mātanga and Dharmaratna did not immediately grant the precepts of refuge (皈依戒律) because the sages understood how to teach according to the circumstances, proceeding gradually. '受緣中又二' refers to the two kinds of conditions for receiving precepts. First, it explains Kāla's (time) Karma (受戒儀式). Kāla is also written as 柯羅. Jiaping is the era name of the Qi Emperor, lasting for a total of five years. Luoyang was the capital of the Wei Dynasty. Through Karma ordination, taking the Dharma as the foundation, the appearance is different from before. The Ye Shu (another name for the Sìfēn lǜ xíngshì chāo) states that according to the precepts of the Zhengbu, ten monks are required to give ordination. It also says that after the unification of China, the texts of the Sìfēn lǜ were recited during ordination, and this was the beginning (the merit of monks and nuns in the Han region receiving ordination began with Kāla, and the Vinaya school should not forget the origin because of later transmissions). The text only mentions 'Karma', then the Three Refuges (皈依佛、法、僧) and the fifty meanings (the fifty meanings of receiving precepts) must be included. '中夏' refers to the great country called Xia, and it is limited to this place (China). Saying '中' actually refers to Western India, which is the center of Jambudvipa (a continent in Buddhist cosmology). Changing false customs, establishing the monastic rules, replacing the previous shrines and sacrifices. '出戒心者' means to enable people to practice according to the precepts. '出' refers to translating the scriptures, and '心' takes the general essence as its meaning. Although the Vinaya texts are extensive, they ultimately return to the precepts, so it is called '心'. The chaos of the teachings began from this point. Before Master Cong (Dao Cong), the flourishing of the Mahāsāṃghika Vinaya also originated from this. '又下次明曇諦譯羯磨', next it explains that Dharmatrata (曇諦, a personal name) translated Karma. Dharmatrata is a Sanskrit word, and its meaning in Chinese is unclear. According to the Saṃgharakṣa Karma in the Tibetan canon, it also appeared during the Cao Wei period, but Kāla was not used. Another reason is that Dharmatrata was invited to translate it. Now only Dharmatrata is promoted, just as it is recorded in the Biographies of Eminent Monks that a foreign monk was invited to translate Karma (Kāla performed the ordination, Dharmatrata only translated the text, but later generations regarded Dharmatrata as the patriarch and forgot about Kāla, which is without thinking). Next is the Niyuan (the conditions for Bhikkhunis), first is the indication.

【English Translation】 Kāśyapa Mātanga (an ancient Indian monk) and Dharmaratna (an ancient Indian monk) were both from Madhya-deśa (the central region of ancient India). At that time, Cai Yin and others arrived in Yuezhi (an ancient Central Asian country) and encountered Kāśyapa Mātanga and Dharmaratna, who shared the same aspirations and traveled together to propagate the Dharma. Therefore, Cai Yin and others invited them to Luoyang, where they translated the 'Sutra of Forty-Two Chapters'. They also brought a portrait of Śākyamuni Buddha, which marked the beginning of the Three Jewels (Buddha, Dharma, Sangha) in the Han region. '迄亦至也' means that the transmission of Buddhism to China was inevitable. Cao refers to the imperial surname. Wei is the name of the dynasty. Because it is easy to confuse with the Later Wei (Northern Wei), the surname is added to distinguish them. Since Emperor Ming of the Han Dynasty (Emperor Ming of the Eastern Han Dynasty), more than one hundred and ninety years have passed without '稟等者', which refers to the difference in the appearance and customs of the monks from those of the Han people. Assuming there were '等者', it refers to the lack of Dharma and improper practices in the Han region at that time. '祠' refers to shrines, and '祀' refers to sacrifices. Kāśyapa Mātanga and Dharmaratna did not immediately grant the precepts of refuge (皈依戒律) because the sages understood how to teach according to the circumstances, proceeding gradually. '受緣中又二' refers to the two kinds of conditions for receiving precepts. First, it explains Kāla's (time) Karma (受戒儀式). Kāla is also written as 柯羅. Jiaping is the era name of the Qi Emperor, lasting for a total of five years. Luoyang was the capital of the Wei Dynasty. Through Karma ordination, taking the Dharma as the foundation, the appearance is different from before. The Ye Shu (another name for the Sìfēn lǜ xíngshì chāo) states that according to the precepts of the Zhengbu, ten monks are required to give ordination. It also says that after the unification of China, the texts of the Sìfēn lǜ were recited during ordination, and this was the beginning (the merit of monks and nuns in the Han region receiving ordination began with Kāla, and the Vinaya school should not forget the origin because of later transmissions). The text only mentions 'Karma', then the Three Refuges (皈依佛、法、僧) and the fifty meanings (the fifty meanings of receiving precepts) must be included. '中夏' refers to the great country called Xia, and it is limited to this place (China). Saying '中' actually refers to Western India, which is the center of Jambudvipa (a continent in Buddhist cosmology). Changing false customs, establishing the monastic rules, replacing the previous shrines and sacrifices. '出戒心者' means to enable people to practice according to the precepts. '出' refers to translating the scriptures, and '心' takes the general essence as its meaning. Although the Vinaya texts are extensive, they ultimately return to the precepts, so it is called '心'. The chaos of the teachings began from this point. Before Master Cong (Dao Cong), the flourishing of the Mahāsāṃghika Vinaya also originated from this. '又下次明曇諦譯羯磨', next it explains that Dharmatrata (曇諦, a personal name) translated Karma. Dharmatrata is a Sanskrit word, and its meaning in Chinese is unclear. According to the Saṃgharakṣa Karma in the Tibetan canon, it also appeared during the Cao Wei period, but Kāla was not used. Another reason is that Dharmatrata was invited to translate it. Now only Dharmatrata is promoted, just as it is recorded in the Biographies of Eminent Monks that a foreign monk was invited to translate Karma (Kāla performed the ordination, Dharmatrata only translated the text, but later generations regarded Dharmatrata as the patriarch and forgot about Kāla, which is without thinking). Next is the Niyuan (the conditions for Bhikkhunis), first is the indication.

據曇諦羯磨尼法備足。則知。曹魏以來即從一眾邊受。此準五分十一眾受。十僧之外須一尼為和尚。方可行之。理必先有西尼。到此今云初緣。乃二眾受戒之初耳。至下引示。初示求那許請。文又為三。初敘求那西至。元嘉即宋文帝時改號凡三十年。求那跋摩此云功德鎧。揚州即宋所都(今升則也)。後於南林寺前園中筑戒壇受戒。即此土立壇之始。又下二敘發起端由。先明西尼怪問。據傳乃影福寺尼慧果等。騰西尼語咨問跋摩。摩下跋摩答釋可解。諸下三敘懷疑求受。先明宋尼虔請。下示跋摩許可。次至十年下云眾鎧代成。初敘眾鎧西來。即天竺國人。初下次明行法。先示前緣。德鎧即十年九月死。俄下明尼滿數。俄謂非久。即十一年也。通前共十一人此據正用為言。故云十數。指出中僧傳梁慧皎撰(唐傳祖師撰。宋傳贊寧撰二傳在後。今非所指)。名僧傳梁寶唱撰。僧傳序云。瑯耶王巾撰。僧史齊竟陵文宣王撰。三寶記傳。或稱佛史。或號僧錄等。晉宋雜錄即俗典詳今鈔文。多引僧傳。然其事蹟遍在諸文。故通指之。今生信奉。故下顯意。龜辨吉兇。鏡分好醜。千載之下不容濫迷也。

四分律行事鈔資持記中一上終

四分律行事鈔資持記中一下

戒體四門。初二論體。二中兼行。三四屬法。四

【現代漢語翻譯】現代漢語譯本：根據曇諦的羯磨尼法（Karma-nī-dharma，尼姑受戒的羯磨儀軌）完備的情況來看，可以得知，曹魏以來（的尼姑受戒）就是從一個比丘僧團（一眾）處接受的。這符合五分律和十一眾受戒的規定。除了十個比丘之外，還需要一位比丘尼作為和尚（Upadhyaya，親教師）才能進行。按道理說，必須先有西方的比丘尼來到這裡。現在說這是『初緣』，只是（中國）二眾受戒的開始罷了。接下來引用的內容，首先展示求那（Guṇa）的請求。這段文字又分為三部分。首先敘述求那跋摩（Guṇabhadra，意為功德鎧）從西方來到。元嘉是宋文帝時的年號，總共三十年。揚州是宋朝的都城（現在升爲則也）。後來在南林寺前的園中建造戒壇受戒，這就是中國本土設立戒壇的開始。接下來的兩部分敘述發起的原因。先說明西方的比丘尼奇怪的提問。據傳是影福寺的比丘尼慧果等人，用西方的語言諮詢跋摩。跋摩的回答可以理解。接下來的三部分敘述懷疑並請求受戒。先說明宋朝的比丘尼虔誠地請求。下面展示跋摩的許可。接下來到十年，下面說眾鎧代替完成。首先敘述眾鎧（僧伽跋摩，Saṅghabhadra，意為僧伽的鎧甲）從西方來到，他是天竺國人。接下來闡明行法。先展示之前的因緣。德鎧（功德鎧）在十年九月去世。不久之後說明比丘尼的數量已滿。不久指的是十一年。總共加起來十一人，這是根據正式任用來說的，所以說是十數。指出《中僧傳》，是梁朝慧皎撰寫的（唐朝傳祖師撰寫，宋朝贊寧撰寫的兩部傳記在後面，現在不是指這兩部）。《名僧傳》是梁朝寶唱撰寫的。《僧傳序》說，是瑯耶王巾撰寫的。《僧史》是齊竟陵文宣王撰寫的。《三寶記傳》，或者稱為《佛史》，或者稱為《僧錄》等。《晉宋雜錄》是世俗典籍，詳細記載在現在的鈔文中，大多引用《僧傳》。然而，其中的事蹟遍佈在各種文章中，所以統稱之。現在產生信仰，所以下面顯示意義。龜甲可以分辨吉兇，鏡子可以分辨美醜，千年之後不容許胡亂迷惑。《四分律行事鈔資持記》中第一卷上終《四分律行事鈔資持記》中第一卷下戒體四門。最初兩門討論戒體，第二門兼顧修行，第三和第四門屬於法。 English version: According to the complete Karma-nī-dharma (the ritual procedure for nuns' ordination) of Tandi, it is known that since the Cao Wei dynasty, (nuns' ordination) has been received from a single Bhikkhu Sangha (one assembly). This complies with the regulations of the Five-Part Vinaya and the eleven assemblies ordination. In addition to the ten Bhikkhus, one Bhikkhuni is required as Upadhyaya (preceptor) for it to be carried out. Logically, there must first be Western Bhikkhunis who come here. Now saying this is the 'initial cause,' it is only the beginning of the ordination of the two assemblies (Bhikkhus and Bhikkhunis) in (China). The following quoted content first shows the request of Guṇa. This passage is further divided into three parts. First, it narrates Guṇabhadra (meaning 'Armor of Merit') arriving from the West. Yuanjia was the reign title of Emperor Wen of the Song dynasty, totaling thirty years. Yangzhou was the capital of the Song dynasty (now elevated to Ze Ye). Later, a platform for ordination was built in the garden in front of Nanlin Temple for ordination, which was the beginning of establishing ordination platforms in this land. The following two parts narrate the reasons for initiating it. First, it explains the strange questions from the Western Bhikkhunis. It is said that it was Bhikkhuni Huiguo and others from Yingfu Temple who consulted Bhamo (Gunabhadra) in Western languages. Bhamo's (Gunabhadra's) answers are understandable. The following three parts narrate the doubts and requests for ordination. First, it explains the sincere request from the Song dynasty Bhikkhunis. Below, it shows Bhamo's (Gunabhadra's) permission. Next, it says that Saṅghabhadra (meaning 'Sangha's Armor') came from the West, he was a person from India. Next, it clarifies the practice of the Dharma. First, it shows the previous causes and conditions. De Kai (Gunabhadra) passed away in the ninth month of the tenth year. Soon after, it explains that the number of Bhikkhunis is full. Soon after refers to the eleventh year. Adding up to a total of eleven people, this is based on formal appointments, so it is said to be ten-odd. It points out the 'Biographies of Eminent Monks,' written by Huijiao of the Liang dynasty (the biographies written by the ancestral masters of the Tang dynasty and the biographies written by Zan Ning of the Song dynasty are later, and are not referring to these now). The 'Biographies of Famous Monks' was written by Baochang of the Liang dynasty. The preface to the 'Biographies of Monks' says that it was written by Wang Jin of Langye. The 'Monk History' was written by Prince Wenxuan of Jingling of the Qi dynasty. The 'Records of the Three Jewels,' or called 'History of the Buddha,' or called 'Monk Records,' etc. The 'Miscellaneous Records of the Jin and Song Dynasties' are secular classics, detailed in the current transcribed texts, mostly quoting the 'Biographies of Monks.' However, the events in them are spread throughout various articles, so they are collectively referred to. Now, faith arises, so the meaning is shown below. Tortoise shells can distinguish good and bad omens, mirrors can distinguish beauty and ugliness, and confusion is not allowed after a thousand years. End of the first volume, upper section, of the 'Commentary on the Conduct of Affairs in the Four-Part Vinaya' The first volume, lower section, of the 'Commentary on the Conduct of Affairs in the Four-Part Vinaya' The four aspects of the substance of precepts. The first two discuss the substance, the second includes practice, and the third and fourth belong to the Dharma.

【English Translation】 Modern Chinese Translation: According to the complete Karma-nī-dharma (the ritual procedure for nuns' ordination) of Tandi, it is known that since the Cao Wei dynasty, (nuns' ordination) has been received from a single Bhikkhu Sangha (one assembly). This complies with the regulations of the Five-Part Vinaya and the eleven assemblies ordination. In addition to the ten Bhikkhus, one Bhikkhuni is required as Upadhyaya (preceptor) for it to be carried out. Logically, there must first be Western Bhikkhunis who come here. Now saying this is the 'initial cause,' it is only the beginning of the ordination of the two assemblies (Bhikkhus and Bhikkhunis) in (China). The following quoted content first shows the request of Guṇa. This passage is further divided into three parts. First, it narrates Guṇabhadra (meaning 'Armor of Merit') arriving from the West. Yuanjia was the reign title of Emperor Wen of the Song dynasty, totaling thirty years. Yangzhou was the capital of the Song dynasty (now elevated to Ze Ye). Later, a platform for ordination was built in the garden in front of Nanlin Temple for ordination, which was the beginning of establishing ordination platforms in this land. The following two parts narrate the reasons for initiating it. First, it explains the strange questions from the Western Bhikkhunis. It is said that it was Bhikkhuni Huiguo and others from Yingfu Temple who consulted Bhamo (Gunabhadra) in Western languages. Bhamo's (Gunabhadra's) answers are understandable. The following three parts narrate the doubts and requests for ordination. First, it explains the sincere request from the Song dynasty Bhikkhunis. Below, it shows Bhamo's (Gunabhadra's) permission. Next, it says that Saṅghabhadra (meaning 'Sangha's Armor') came from the West, he was a person from India. Next, it clarifies the practice of the Dharma. First, it shows the previous causes and conditions. De Kai (Gunabhadra) passed away in the ninth month of the tenth year. Soon after, it explains that the number of Bhikkhunis is full. Soon after refers to the eleventh year. Adding up to a total of eleven people, this is based on formal appointments, so it is said to be ten-odd. It points out the 'Biographies of Eminent Monks,' written by Huijiao of the Liang dynasty (the biographies written by the ancestral masters of the Tang dynasty and the biographies written by Zan Ning of the Song dynasty are later, and are not referring to these now). The 'Biographies of Famous Monks' was written by Baochang of the Liang dynasty. The preface to the 'Biographies of Monks' says that it was written by Wang Jin of Langye. The 'Monk History' was written by Prince Wenxuan of Jingling of the Qi dynasty. The 'Records of the Three Jewels,' or called 'History of the Buddha,' or called 'Monk Records,' etc. The 'Miscellaneous Records of the Jin and Song Dynasties' are secular classics, detailed in the current transcribed texts, mostly quoting the 'Biographies of Monks.' However, the events in them are spread throughout various articles, so they are collectively referred to. Now, faith arises, so the meaning is shown below. Tortoise shells can distinguish good and bad omens, mirrors can distinguish beauty and ugliness, and confusion is not allowed after a thousand years. End of the first volume, upper section, of the 'Commentary on the Conduct of Affairs in the Four-Part Vinaya' The first volume, lower section, of the 'Commentary on the Conduct of Affairs in the Four-Part Vinaya' The four aspects of the substance of precepts. The first two discuss the substance, the second includes practice, and the third and fourth belong to the Dharma.

中有相。一往粗分。委如下說。初料五章。初立二戒。乃至第四並明二種。第五獨論無作。又前四局戒。義通善惡。后科通雜。正為顯戒。明多少中初文為三。初究受多識少。太唐之世釋門興振。英俊如林。尚云三五。況今衰末焉可言哉。皆下二顯不識所以。上二句明專愚不學。致下明無知妄受。盲喻無知夢喻不實。及下明成否不決。河漢喻其茫然不知涯際。故下三總示來意。據此一篇止釋戒相。今就其初廣法體行。意見於此。諸門者通指前三總別科目。二中初問幾種者。通論諸教所說不定。約境從制就位(五八十具)克體(作及無作)。或對七支。或總三業。或分遮性。或據受隨。有斯多異。通而問之。答中初約境示量。今下舉要統收。今正明體。此二為要。故偏舉之。通收盡者由此二戒懸防總髮體中含攝。故此收法體。而言境者欲明偏境之法皆歸二戒故。第二科中前但通立。次申所以。理趣既顯。引據復明。所立已定。即須顯示二種名義。故以解名。寄之於后。初科問中。言不一者欲顯相須。故約互廢以問。及以三者業疏作何不三合。謂有作俱無作二法同時。直應更立一合次前為三。初答為二。先明作須無作。作休不防者以作短故。不可常作者心。或余用故。次若單下明無作須作。二下結示。次答中作無作別者動

【現代漢語翻譯】現代漢語譯本中有相（bhavaṅga）。粗略地劃分，詳細內容如下所述。最初的『料簡五章』，首先確立兩種戒（戒體與戒相），乃至第四章都闡明這兩種戒。第五章單獨論述『無作戒』（asaṃvara）。此外，前四章關於戒律的論述，意義上既包含善也包含惡。后一部分則貫通雜染，主要在於彰顯戒體。在說明多少的部分，最初的文分為三部分。首先探究受戒多而認識少的情況。太唐時代，佛教興盛，人才濟濟，尚且說只有三五個真正理解戒律，更何況現在這個衰敗的末世，怎麼能說多呢？『皆下』兩句說明不認識的原因。上面兩句說明專注于愚昧而不學習，『致下』說明無知而妄自受戒。以盲人比喻無知，以夢比喻不真實。『及下』說明是否成就戒體尚不確定。以銀河比喻茫然不知邊際。所以『故下』三句總括地說明來意。根據這篇文章，只解釋戒相。現在就從最初開始廣泛地闡述法體和行持，意見在此提出。『諸門』是指前面所說的總別科目。第二部分中，最初問『幾種』，是通論各教派所說的不同。根據所對的境界，從制教（根據佛陀的教導）到位（五戒、八戒、十戒、具足戒），再到戒體（作戒和無作戒）。或者針對七支（殺、盜、淫、妄語等），或者總括身、口、意三業，或者區分遮戒和性戒，或者根據受戒和隨戒。有如此多的不同。總括地提問。回答中，首先根據境界來顯示數量。『今下』舉出要點來統攝。現在主要闡明戒體，這兩種戒是關鍵。所以偏重地舉出它們。『通收盡者』，是因為這兩種戒懸設防護，總能引發戒體，其中包含攝持。所以說這兩種戒能攝持法體。而說『境』，是想說明針對不同境界的法都歸於這兩種戒。第二科中，前面只是總括地確立，接下來申述原因。理趣既然已經顯明，引經據典也已經明白。所要確立的已經確定，就需要顯示兩種戒的名義，所以用『解名』來解釋。放在後面解釋。最初的科文中，問『言不一者』，是想顯示相互需要，所以用相互廢除來提問。『及以三者』，業疏（《四分律行事鈔》）為什麼不把作戒、俱作戒、無作戒三者合在一起呢？因為有作戒和俱無作戒兩種法同時存在，直接應該再立一個『合』，放在前面，成為三種。最初的回答分為兩部分。先說明作戒需要無作戒。『作休不防者』，是因為作戒是短暫的，不能經常保持，或者有其他用途。『次若單下』說明無作戒需要作戒。『二下』總結說明。接下來的回答中，作戒和無作戒的區別在於動。

【English Translation】 English version There is a characteristic of the intermediate state (bhavaṅga). Roughly divided, the details are as follows. The initial 'Examination of Five Chapters' first establishes two precepts (śīla-vastu and śīla-lakṣaṇa), and even the fourth chapter clarifies these two precepts. The fifth chapter solely discusses 'non-action precepts' (asaṃvara). Furthermore, the preceding four chapters on precepts encompass both good and evil in meaning. The latter part connects with defilements, mainly to highlight the essence of the precepts. In the section explaining quantity, the initial text is divided into three parts. First, it explores the situation of receiving many precepts but having little understanding. During the prosperous era of the Tang Dynasty, Buddhism flourished, and talents abounded, yet it was said that only three or five truly understood the precepts. How much more so in this declining age, how can one say there are many? The 'below' two sentences explain the reason for not understanding. The above two sentences explain focusing on ignorance and not learning, and 'below' explains receiving precepts ignorantly. Using a blind person as a metaphor for ignorance, and a dream as a metaphor for unreality. 'Below' explains that it is uncertain whether the essence of the precepts is achieved. Using the Milky Way as a metaphor for being at a loss and not knowing the boundary. Therefore, the 'below' three sentences summarize the intention. According to this article, it only explains the characteristics of the precepts. Now, from the beginning, it extensively elaborates on the essence and practice of the Dharma, and opinions are presented here. 'Various aspects' refers to the previously mentioned general and specific categories. In the second part, the initial question 'how many kinds' is a general discussion of the different teachings. According to the object, from the established teachings (according to the Buddha's teachings) to the position (five precepts, eight precepts, ten precepts, full precepts), and then to the essence of the precepts (action precepts and non-action precepts). Or targeting the seven branches (killing, stealing, sexual misconduct, lying, etc.), or summarizing the three karmas of body, speech, and mind, or distinguishing between prohibitive precepts and natural precepts, or according to receiving precepts and following precepts. There are so many differences. A general question is asked. In the answer, first show the quantity according to the object. 'Below' highlights the key points to summarize. Now mainly clarify the essence of the precepts, these two precepts are key. So focus on highlighting them. 'Those who collect everything' is because these two precepts are set up for protection, and can always trigger the essence of the precepts, which contains holding. So it is said that these two precepts can hold the essence of the Dharma. And saying 'object' is to explain that the Dharma for different objects all return to these two precepts. In the second section, the front is just a general establishment, and then the reasons are stated. Since the rationale has been clarified, the scriptural evidence has also been clarified. What needs to be established has been determined, and the meaning of the two precepts needs to be shown, so use 'explanation of names' to explain. Put it behind to explain. In the initial section, asking 'words are not the same' is to show mutual need, so ask with mutual abolition. 'And with three' why doesn't Karma Śūtra (《四分律行事鈔》) combine action precepts, co-action precepts, and non-action precepts into three? Because there are two dharmas of action precepts and co-non-action precepts existing at the same time, directly should establish another 'combination', put it in front, and become three. The initial answer is divided into two parts. First explain that action precepts need non-action precepts. 'Action rest does not prevent' is because action precepts are short-lived, cannot be maintained frequently, or have other uses. 'Next if single below' explains that non-action precepts need action precepts. 'Two below' summarizes the explanation. In the following answer, the difference between action precepts and non-action precepts lies in movement.

靜異故。心非心別者體相違故。業疏三句。一作是色心。無作非色心。二作者初緣。無作后業。三作是運動。無作非故(鈔無第二。餘二比對大同)。若下釋疑。以不許立三恐謂戒法唯局此二。故持釋之。顯上且據能防。故唯二也。引證中多論。初二句明從因感發。初下明成就分齊。注中示名。初句會同。下句釋義。業疏云。此明業體。一發續現不假緣辨。無由教示方有成用。即體任運能酬來世故云無教。今時經論多雲無作。義例同也(準此注中他字乃指業體。非屬人也)。俱舍名無表。亦同此釋。二中初示二戒。是下明緣具因闕。下復指論以顯經意。三中彼明化教十不善道然。二色義同故可為證。業疏作是十種法。則通善惡。頗應下喻。由心重輕有發不發。故云或有無等。如下喻顯極喻重心。香臭喻善惡。瓦木喻輕爾無記。手執喻作除去物。已餘氣有無用配三心可見(舊云。此經與俱舍同宗非也。安有佛經與論同宗耶。宜云俱舍等宗此經可也)。結中問曰。今宗二戒名體並異。那引多論善生而為證者。答今此不論名體。但證二數是同。請觀結文。幸無遲慮。次解名義。問中結前生后。總問三名。答中作即方便構造為義。陶家謂土作家。輪即范土為壞器之車。運之則轉。故以喻焉。四大質體名報色。從緣動作名方便。

【現代漢語翻譯】現代漢語譯本靜異故（因為靜止和運動不同）。心非心別者體相違故（心和非心是不同的，因為它們的體性是相違背的）。業疏三句（《業疏》中有三句話）：一作是色心（一是造作是色和心），無作非色心（無作不是色和心）。二作者初緣（造作是最初的因緣），無作后業（無作是後來的業）。三作是運動（造作是運動），無作非故（無作不是故意的）。（鈔本沒有第二句，其餘兩句大體相同）。若下釋疑（如果下面解釋疑惑），以不許立三恐謂戒法唯局此二（因為不允許建立第三種，恐怕認為戒法只侷限於這兩種）。故持釋之（所以堅持解釋它），顯上且據能防（顯示上面只是根據能夠防止），故唯二也（所以只有兩種）。引證中多論（引證中引用了很多論典），初二句明從因感發（最初兩句說明從因感發），初下明成就分齊（最初下面說明成就的界限）。注中示名（註釋中顯示名稱），初句會同（第一句會合相同），下句釋義（下一句解釋意義）。業疏云（《業疏》說）：此明業體（這說明業的體性），一發續現不假緣辨（一旦發起就會持續顯現，不需要因緣來辨別），無由教示方有成用（沒有通過教示，才能成就作用），即體任運能酬來世故云無教（它的體性自然執行，能夠酬報來世，所以稱為無教）。今時經論多雲無作（現在的經論大多稱為無作），義例同也（意義和例子相同）。（準此注中他字乃指業體，非屬人也）（按照這個註釋中的『他』字是指業的體性，不是指人）。俱舍名無表（《俱舍論》中稱為無表），亦同此釋（也和這個解釋相同）。二中初示二戒（第二種中首先顯示兩種戒），是下明緣具因闕（是下面說明因緣具足，原因缺少）。下復指論以顯經意（下面又指論典來顯示經文的意義）。三中彼明化教十不善道然（第三種中，他們說明化教的十不善道），二色義同故可為證（兩種顏色的意義相同，所以可以作為證據）。業疏作是十種法（《業疏》中說是十種法），則通善惡（那麼就貫通善和惡）。頗應下喻（應該用下面的比喻），由心重輕有發不發（由於心的輕重，有發起和不發起），故云或有無等（所以說或者有或者沒有等等）。如下喻顯極喻重心（下面的比喻顯示，極端的比喻是重心），香臭喻善惡（香和臭比喻善和惡），瓦木喻輕爾無記（瓦和木比喻輕微的無記），手執喻作除去物（手拿著比喻造作，除去物體），已餘氣有無用配三心可見（已經剩下的氣息，有沒有用，配合三種心，可以看見）。（舊云，此經與俱舍同宗非也。安有佛經與論同宗耶。宜云俱舍等宗此經可也）（舊時說，這部經和《俱舍論》是同一個宗派，這是不對的。哪裡有佛經和論典是同一個宗派的呢？應該說《俱舍論》等宗派可以宗這部經）。結中問曰（結論中問道）：今宗二戒名體並異（現在這個宗派的兩種戒，名稱和體性都不同），那引多論善生而為證者（那為什麼引用很多論典和《善生經》來作為證據呢）？答今此不論名體（回答說：現在這裡不論名稱和體性），但證二數是同（只是證明兩種數量是相同的）。請觀結文（請看結論的文字），幸無遲慮（希望不要遲疑）。次解名義（下面解釋名稱和意義），問中結前生后（問題中總結前面，產生後面），總問三名（總共問三種名稱）。答中作即方便構造為義（回答說：作就是方便構造的意思），陶家謂土作家（陶工稱為土作家），輪即范土為壞器之車（輪子就是用泥土做成壞器的車），運之則轉（運轉它就會轉動），故以喻焉（所以用它來比喻）。四大質體名報色（四大組成的物質體稱為報色），從緣動作名方便（從因緣而動作稱為方便）。

【English Translation】 English version It is different because of stillness and movement. The mind and non-mind are different because their natures are contradictory. The three sentences in the Abhidharma-samuccaya are: 1. 'Making is form and mind; non-making is not form and mind.' 2. 'Making is the initial cause; non-making is the subsequent karma.' 3. 'Making is movement; non-making is not intentional.' (The commentary does not have the second sentence; the other two are largely the same). If there are doubts explained below, it is because the prohibition of establishing a third type might lead to the belief that the precepts are limited to these two. Therefore, it is insisted on explaining it, showing that the above is only based on what can prevent, hence only two. Many treatises are cited in the evidence. The first two sentences clarify the arising from cause. The first part below clarifies the limits of accomplishment. The names are shown in the commentary. The first sentence is the same in meaning. The next sentence explains the meaning. The Abhidharma-samuccaya says: 'This clarifies the nature of karma. Once it arises, it continues to manifest without needing conditions to distinguish it. Without instruction, it can accomplish its function. Its nature naturally operates and can repay the future, hence it is called 'non-instruction'.' Nowadays, many sutras and treatises call it 'non-making,' and the meaning and examples are the same. (According to this, the word 'other' in the commentary refers to the nature of karma, not to a person). The Abhidharmakośa calls it 'non-manifestation,' which is also the same as this explanation. In the second type, the two precepts are first shown. The following clarifies that the conditions are complete but the cause is lacking. The treatise is again referred to below to show the meaning of the sutra. In the third type, they clarify the ten unwholesome paths of transformative teaching. The meaning of the two colors is the same, so it can be used as evidence. The Abhidharma-samuccaya says that these are ten kinds of dharmas, which encompass both good and evil. The following analogy should be used. Whether it arises or not depends on the weight of the mind. Therefore, it is said that there may or may not be, etc. The following analogy shows that the extreme analogy is the heavy mind. Fragrance and stench are metaphors for good and evil. Tiles and wood are metaphors for light and indifferent. Holding in hand is a metaphor for making and removing objects. The remaining breath, whether useful or not, can be seen in relation to the three minds. (The old saying that this sutra and the Abhidharmakośa belong to the same school is incorrect. How can a Buddhist sutra and a treatise belong to the same school? It should be said that the Abhidharmakośa and other schools can follow this sutra). In the conclusion, it is asked: 'The names and natures of the two precepts in this school are different. Why are many treatises and the Śrāmaṇera-kārikā cited as evidence?' The answer is: 'Here, we are not discussing the names and natures, but only proving that the two numbers are the same. Please look at the concluding text, and hopefully there will be no hesitation.' Next, the names and meanings are explained. The question summarizes the previous and generates the following, asking about the three names in total. The answer is: 'Making means conveniently constructing. Potters call themselves earth-makers. The wheel is a vehicle for shaping clay into unfinished vessels. When it is operated, it turns, so it is used as a metaphor. The material body composed of the four elements is called the resultant form. Action arising from conditions is called expedient means.'

報起方便。方便依報。二法相假不一不異。但言報未必是方便。言方便其必具報。今以輪水喻報質。輪動作喻方便。即名其動以為作耳。故下引證身及動身。對喻可解(心論即有部計作戒。是方便色故但云身)。無作中一發者一猶始也。此句明業體初成。即第三羯磨竟。第一剎那與作俱圓。是體發也。作戒既謝。無作獨存。相繼不絕。故云續現(舊云。一發者作戒落謝無作續起。此解非也)。始即上句一發之時。末即終。謂命終舍也。雖通四舍且約常途。故餘三不舉。此句明業體久長也。四心者通舉四陰。三性者別示行陰。三陰唯無記。行陰通三性。故此句顯非心也。下句正示無作義也。若翻對作解初句反前即謝也。次句反一念也。第三句反善行心也。第四句反緣構也。故下引證有二。雜心中初句躡前作謝生起無作(本論與上釋作戒文相連故)。余識即四心後心望前作心。故云余也。俱即同時是法即無作。隨生謂任運起也。成論中通明業理非局戒也。因心者示現從作發也。因是相假之義。心即簡別有宗。生罪福生即是發罪福即善惡無作。文舉無記等取余心。通名中初二句直示正義。由此二戒俱斷惡故。故下引證涅槃。遮制即禁斷義。直是者一言盡理更無餘論。故善生如前。即戒法第三門。制等五字即括五義。對前可見

【現代漢語翻譯】現代漢語譯本：報是依仗方便而產生的。方便是依據報而施行的。報和方便這二法，在相上是假立的，並非完全相同，也並非完全相異。只能說有報未必有方便，但說有方便必定具備報。現在用輪和水來比喻報的本質，輪的轉動比喻方便。只是將輪的轉動稱之為作用罷了。所以下面引用身和動身來作對比，這樣就容易理解了（《心論》中，有部宗認為作戒是方便色，所以只說是身）。『無作中一發者』，『一』是開始的意思。這句話說明業體最初形成，也就是第三次羯磨結束的時候。第一個剎那與作俱全，是業體的發生。作戒消失後，無作獨自存在，相續不斷，所以說『續現』（舊的解釋是：『一發者』指作戒消失，無作相續產生，這種解釋是不對的）。『始』就是上句『一發之時』，『末』就是終結，指命終捨棄。雖然通用於四種捨棄的情況，但這裡只說通常的情況，所以其餘三種捨棄不提。這句話說明業體長久存在。『四心者』，是概括地指四陰。『三性者』，是分別地指出行陰。色、受、想三陰只有無記性，行陰通於三性。所以這句話表明無作不是心。下面一句正是說明無作的意義。如果反過來對照作來理解，第一句是反駁前面所說的作戒消失。第二句是反駁一念。第三句是反駁善行心。第四句是反駁緣構。所以下面引用了兩種證據。《雜心》中，第一句是承接前面作戒消失而生起無作（《本論》與上面解釋作戒的文字相連）。『余識』就是四心之後的識，相對於之前的作心，所以說是『余』。『俱』就是同時，『是法』就是無作。『隨生』就是任運而起。《成論》中，是全面地說明業的道理，不是侷限於戒。『因心者』，是顯示從作而發。『因』是相假的意思。『心』是簡別有宗。『生罪福』，『生』就是發生，『罪福』就是善惡無作。文中只舉了無記等，是爲了包括其餘的心。『通名』中，前兩句直接說明正義。因為這兩種戒都能斷除惡行。所以下面引用了《涅槃經》。『遮制』就是禁止的意思。『直是者』，一句話就說盡了道理，沒有其他可說的。所以《善生經》如前所述，就是戒法第三門。『制』等五個字，概括了五種意義，對照前面就可以明白。

【English Translation】 English version: The reward arises relying on the means. The means are implemented based on the reward. These two dharmas, reward and means, are nominally established and are neither completely the same nor completely different. It can only be said that having a reward does not necessarily mean having means, but having means certainly implies having a reward. Now, the wheel and water are used as metaphors for the essence of the reward, and the rotation of the wheel is a metaphor for the means. It is simply the rotation of the wheel that is called action. Therefore, the following quotes the body and the moving body for comparison, which makes it easier to understand (in the Heart Treatise, the Sarvastivada school believes that the action-precept is a means-form, so it is only referred to as the body). 『Among the non-actions, the one that initiates,』『one』 means the beginning. This sentence explains that the karma-entity is initially formed, which is when the third karma concludes. The first kshana is complete with action, which is the arising of the entity. After the action-precept disappears, the non-action exists alone, continuously, so it is said to 『continue to appear』 (the old explanation is: 『the one that initiates』 refers to the action-precept disappearing and the non-action continuously arising, which is incorrect). 『Beginning』 is the 『time of initiation』 in the previous sentence, and 『end』 is the conclusion, referring to abandoning at the end of life. Although it applies to the four types of abandonment, it only refers to the usual situation here, so the other three types of abandonment are not mentioned. This sentence explains that the karma-entity exists for a long time. 『The four minds』 refers generally to the four skandhas. 『The three natures』 refers specifically to the samskara skandha. The rupa, vedana, and samjna skandhas only have the non-specified nature, while the samskara skandha encompasses the three natures. Therefore, this sentence indicates that non-action is not mind. The following sentence precisely explains the meaning of non-action. If understood in reverse comparison to action, the first sentence refutes the previously mentioned disappearance of the action-precept. The second sentence refutes a single thought. The third sentence refutes the mind of virtuous conduct. The fourth sentence refutes conditioned construction. Therefore, two pieces of evidence are cited below. In the Miscellaneous Heart, the first sentence follows the previous disappearance of the action-precept and the arising of non-action (the Treatise is connected to the text above explaining the action-precept). 『Remaining consciousness』 is the consciousness after the four minds, relative to the previous action-mind, so it is called 『remaining.』『Together』 means simultaneously, 『this dharma』 is non-action. 『Arising accordingly』 means arising spontaneously. In the Accomplishment Treatise, the principle of karma is explained comprehensively, not limited to precepts. 『Because of mind』 indicates arising from action. 『Because』 means nominal establishment. 『Mind』 distinguishes the schools. 『Giving rise to demerit and merit,』『giving rise』 means arising, 『demerit and merit』 are good and evil non-actions. The text only mentions the non-specified, etc., in order to include the remaining minds. In 『General Names,』 the first two sentences directly explain the correct meaning. Because these two precepts can cut off evil deeds. Therefore, the Nirvana Sutra is cited below. 『Prohibition and restriction』 means the meaning of prohibition. 『Directly is』 means that one sentence expresses the entire principle, and there is nothing else to say. Therefore, the Good Living Sutra is as mentioned before, which is the third gate of precept-dharma. The five words 『prohibition,』 etc., encompass five meanings, which can be understood by comparing with the previous.

。三出體中法體幽微頗涉言論。但鈔為新學直申正理。文義簡略致多謬妄。此既律教之源復是修行之本。事須廣釋少資心用。標云體狀。謂體之相狀無別所以。示宗中初句通示異計。今下別示本宗。二論即指多成。言不同者統括部計。不出四門。所謂空有雙非兩亦。雙非入空兩亦歸有。故此四計還即二門。此土翻傳雖有四律。十誦四分時所盛弘。故今但對多宗辨異。一者四分。曇無德部名為空宗。亦號假名宗。即成實所宗也。二者十誦薩婆多部名為有宗。亦曰實法宗。今婆沙俱舍多論雜心並同彼計。略知如此。委辨異相具如疏中。多見講解不辨教宗。名相交參何由識體。寄言學者。最宜留意。然今鈔中依宗。明體指略多宗。然恐後學至文壅滯妄致穿鑿。故須略示。業疏廣列六位分別。今但撮要引而示之。初明二戒並是有為。非三無為。由假緣構造四相所為故(此有為無為分別三無為者。虛空擇滅非擇滅也。四相即生住異滅)。二諸有為法總為三聚。一色聚。二心聚。三非色心聚。二戒並色非餘二聚(此有為中三聚分別)。三色有十一。總括為三。一可見有對色(即色塵也)。二不可見有對色(五根四塵)。三不可見無對色(即法塵少分。法塵有二。一心法謂諸心數法。二非心法過未色法無作。即此色所收)。今作戒者

身作。即初色。口作即第二色中聲塵。身口無作並第三色(此色聚中三色分別)。四色中又有二。一本報色謂四大也。二方便色謂運動造作也。作戒非本報是方便。無作非二色(此身口色中二色分別)。五作戒是善色聲非惡無記。無作戒體是善可知(此方便中三性分別)。六作業始終皆得為戒。不同余善。無作當體是戒。非此所論(此就善中唯約作戒始終分別)。已上六位顯示彼宗。二戒俱色。作色即是色聲兩塵。無作色者法入中攝。名為假色。問無作既非見對。那名色耶。答此有多義。一從能造名色。疏云。戒體所起依身口成。隨具辨業通判為色是也。二損益名色。又云。彼宗七業皆是色中有損益故。三礙故名色。又云。無作雖非見對。然為四大造更相障礙。據所可分故名為色。問既相障礙應同根塵。既是法入為意所對。即非無對。答五根五塵能所俱礙皆是色。故能所俱對互不通。故假色不雖爾與意對。意根通緣一切塵。故即非對義。又假色是色意根非色。故非礙義。余廣如疏。作戒中初科言作者。始於壇場終白四竟。第一剎那已前三業營為。方便構造者是。初引論。又二上句出正體。身口業思者謂。行來跪禮是身作也。陳詞乞戒即口作也。立志要期希法緣境。心徹始終統于身口。故名身口業思。即此業思是作之體

【現代漢語翻譯】現代漢語譯本身業造作，即是最初的色（rupa，物質）。口業造作，即是第二種色中的聲塵（sadda，聲音）。身口無作（無表色），合起來是第三種色（這個色聚中有三種色的分別）。四種色中又有兩種：一是本報色，指四大（地、水、火、風）；二是方便色，指運動造作。作戒（主動的戒行）不是本報色，而是方便色。無作（無表戒）不是前兩種色（這是對身口色中兩種色的分別）。五、作戒是善色，是聲音，不是惡或無記（中性）。無作戒體是善的，這是可以理解的（這是對方便色中三種性質的分別）。六、作業從開始到結束都可以成為戒，這與其他善行不同。無作的當體就是戒，這不是這裡討論的重點（這是就善行中只針對作戒的始終進行分別）。以上六個層次顯示了他們的宗義：作戒和無作戒都是色。作色就是色塵和聲塵兩種。無作色屬於法入（dhammāyatana，法處）所攝，稱為假色。問：無作既然不是見對（可見且有對礙），為什麼稱為色呢？答：這有很多解釋。一是從能造的角度稱為色。《疏》中說：『戒體所生起，依身口而成，隨其所具備的業，都可判定為色。』二是從損益的角度稱為色。《疏》中又說：『他們的宗義認為，七業都是色，因為其中有損益。』三是因為有障礙而稱為色。《疏》中又說：『無作雖然不是見對，但因為四大造作而互相障礙，根據其可分的性質，所以稱為色。』問：既然互相障礙，應該和根塵一樣。既然是法入，為意所對，就不是無對了。答：五根和五塵，能所俱礙，都是色，所以能所俱對，互不相通。所以假色雖然如此，但與意相對。意根能緣一切塵，所以不是無對的含義。而且假色是色，意根不是色，所以沒有障礙的含義。其餘詳細內容見《疏》。作戒中，第一科說『作者』，始於壇場，終於白四羯磨（宣佈四次）完畢。在第一剎那之前，三業（身、口、意）的運作，是方便構造。這是最初的引論。另外，上面兩句是說明正體。身口業思，是指：行走、跪拜是身作；陳述、乞戒是口作；立志、期望、希求法緣境界，心從始至終統攝身口，所以稱為身口業思。這個業思就是作的本體。

【English Translation】 English version Physical actions constitute the initial rupa (form/matter). Verbal actions constitute sound (sadda), which is the sound-object within the second type of rupa. Non-manifest actions (avyākata-kamma) of body and speech together constitute the third type of rupa (these three types of rupa are distinguished within this aggregate of rupa). Among the four types of rupa, there are further two: first, the fundamental resultant rupa, referring to the four great elements (earth, water, fire, wind); second, the expedient rupa, referring to movement and creation. Active precepts (making vows) are not fundamental resultant rupa but expedient rupa. Non-manifest precepts are not the former two types of rupa (this is a distinction between two types of rupa within body and speech rupa). Fifth, active precepts are wholesome rupa, they are sounds, not unwholesome or neutral. The substance of non-manifest precepts is wholesome, which is understandable (this is a distinction of three natures within expedient rupa). Sixth, actions from beginning to end can all become precepts, unlike other wholesome deeds. The very substance of non-manifest action is the precept, which is not the focus of discussion here (this is only distinguishing the beginning and end of active precepts within wholesome deeds). The above six levels demonstrate their doctrine: both active and non-manifest precepts are rupa. Active rupa is both form-object and sound-object. Non-manifest rupa is included within the dhamma-āyatana (sphere of ideas), and is called 'provisional rupa'. Question: Since non-manifest action is neither visible nor reactive (visible and obstructive), why is it called rupa? Answer: There are many explanations for this. First, it is called rupa from the perspective of what is produced. The commentary states: 'The substance of the precept arises, based on body and speech, and all actions that are possessed can be judged as rupa.' Second, it is called rupa from the perspective of gain and loss. The commentary also states: 'Their doctrine considers all seven actions to be rupa because there is gain and loss within them.' Third, it is called rupa because it is obstructive. The commentary also states: 'Although non-manifest action is neither visible nor reactive, it is mutually obstructive due to the actions of the four great elements, and is therefore called rupa based on its divisible nature.' Question: Since they are mutually obstructive, they should be the same as the sense bases and sense objects. Since it is the dhamma-āyatana, and is opposed by the mind, it is not non-reactive. Answer: The five sense organs and the five sense objects, both the subject and object are obstructive, and are all rupa, so the subject and object are mutually opposed and do not communicate. Therefore, although provisional rupa is like this, it is opposed to the mind. The mind-base can cognize all objects, so it is not the meaning of non-reactive. Moreover, provisional rupa is rupa, and the mind-base is not rupa, so there is no meaning of obstruction. See the commentary for more details. In the active precepts, the first section says 'actor', beginning at the altar and ending after the four announcements (kamma) are completed. Before the first moment, the operation of the three actions (body, speech, and mind) is the expedient construction. This is the initial introduction. In addition, the above two sentences explain the main substance. Physical and verbal actions of thought refer to: walking and kneeling are physical actions; stating and requesting precepts are verbal actions; setting goals, expectations, and seeking the conditions of the Dharma realm, the mind governs body and speech from beginning to end, so it is called physical and verbal actions of thought. This action of thought is the substance of the active precept.

。論其下示兼緣義。言造具者顯示身口自無功用推歸心。故如世造物百工之器自不能成必由人用。比擬可知。問業疏初解色心為體。此何異耶。答身口即色業。思即心故無異也。鈔從顯要令易解耳。舉例中以犯例受者。善惡雖殊發業義一。故如律心疑想差不至果本。又不犯中者擲刀杖瓦木。誤著而死。扶抱病人往來致死。一切無害心皆不犯。此雖動色但由無心故不成業。引證即是成論。初二句推末歸本。下二句明捨本無末。問今論作體為是心王為意思耶。答前云業思。何須疑問。若觀論文三業皆心。離心無思之語似指心王。然而王數體用以分由體起用。用即是體。今論作業。就用為言。故業疏云。言心未必是思。言思其必是心。宜細詳之。斥異者對破有宗。五根五塵四大為十四色。由此宗中塵境推識了善惡本心造。是故根塵並屬無記。彼不論心。根塵四大俱通三性。次色聲中此師所立色聲有二。一外五塵及報色非罪福性。內方便色是罪福性。二者一念色聲眼耳所得非罪福性。相續色聲法入所攝是罪福性。今取方便相續色聲以為作體。文中分二。初立體。相續簡一念也。行來跪屈至作法竟。即相續色。陳詞乞戒言句具足相續聲也。善者簡五塵報色也。以下遮妨。由此宗中十四種色悉是無記。今立色聲恐謂乖宗。故釋之耳

。法入攝者過去色也。意識得者謂能受人。跪屈陳詞心所緣也(舊記云三師十僧意識得者謬矣)。問前立業思于義既顯。何以後師復立色聲耶。答合教順宗甚有眉目。講者未達妄生輕貶。後學慎勿隨之。問雙出兩解。依何為定。答文無去取。不妨兩得。但諸文中多用前義。雙存偏用。好自深思。問此與多宗作戒何異。答異宗各立必應有異。引前對照約塵分析。如指諸掌。余如別述。次解無作。示體中非色非心者。此即成論第三聚名。亦號不相應聚。此聚有十七法。無作即其一也。良由無作體是非二。故入此收即以聚名用目其體。然自昔至今談體。多別據如業疏。總列二執。一者法執有講四分。乃依雜心出非色心禮。有學十誦反準成論立色為體。出體順計據教乖宗。故名法執。二謂迷執有弘假宗立色為體。或傳有部執非色心。光師以理為體。愿師以受戒五緣為體。此即祖師已前尚有諸異。洎撰業疏廣列義章。分宗定體文理坦然但由學者不善討論異端叢起。今略引之。增輝記主定非色非心是種子義。即立種子為體。有人云。非色非心是第三聚名。由此一類無作不與心色相應。驅入第三聚中。故名非色心耳。有人云。非色非心即是細色同彼有宗。以南山解云非色者非塵大所成等。豈非簡粗色粗心唯取細色耶。有人釋非色心。

【現代漢語翻譯】現代漢語譯本法入攝者，指的是過去的色（Rūpa，物質、形色）。意識得者，指的是能夠領受戒體的人。跪屈陳詞，指的是受戒時內心所緣的境界（舊記中說三師十僧都能領受戒體是錯誤的）。問：前面已經闡明了通過思業而立戒，為什麼後面的律師又提出色和聲呢？答：這樣結合教義，順應宗義，是非常有條理的。講解的人沒有理解，妄加輕視貶低，後來的學習者千萬不要跟隨他們。問：兩種解釋同時出現，應該依據哪一種來確定呢？答：經文中沒有明確的取捨，不妨兩種解釋都成立。但是，在各種文獻中，大多采用前面的解釋。同時保留兩種解釋，但偏重使用前一種。好好地深入思考。問：這與其它宗派作戒有什麼不同？答：不同宗派各自立宗，必然會有不同。對照前面的內容，從塵（Rūpa，物質）的角度進行分析，就像指著手掌一樣清晰。其餘的就像另外敘述的那樣。接下來解釋無作（Avijñapti-rūpa，無表色）。說明戒體中非色非心。這也就是成實論（Satya-siddhi-śāstra）第三聚的名稱，也叫做不相應聚。這個聚有十七法，無作就是其中之一。正因為無作的體既非色也非心，所以才被歸入這個聚中，用聚的名稱來指代它的體。然而，從古至今談論戒體，大多是分別依據不同的觀點，比如《業疏》（Karma-vibhaṅga）。總共列出兩種執著。一種是法執，有講四分的，依據《雜心論》（Abhidharma-hṛdaya-śāstra）提出非色心禮。有學十誦律（Vinaya-mātṛkā）反而根據《成實論》立色為體。提出戒體順應計度，依據教義違背宗義，所以叫做法執。第二種是迷執，有弘揚假宗的，立色為體。或者傳說有部（Sarvāstivāda）執著非色心。光師以理為體，愿師以受戒五緣為體。這就是祖師以前尚且有各種不同的觀點。等到撰寫《業疏》時，廣泛列出義章，分清宗派，確定戒體，文理清晰明瞭。只是因為學習者不善於討論，各種異端才紛紛出現。現在簡略地引用這些觀點。《增輝記》的作者認為，非色非心是種子的含義，也就是立種子為體。有人說，非色非心是第三聚的名稱。因此，這一類無作不與心色相應，被驅入第三聚中，所以叫做非色心。有人說，非色非心就是細色，與有宗相同。南山律師解釋說，非色，不是塵大所成等。難道不是簡略粗色粗心，只取細色嗎？有人解釋非色心。

【English Translation】 English version '法入攝者' (Dharma that is included) refers to past '色' (Rūpa, form/matter). '意識得者' (One who obtains consciousness) refers to the person who can receive the precepts. '跪屈陳詞' (Kneeling and stating the words) refers to the mental state contemplated during the precept-receiving ceremony (the old record stating that the three masters and ten monks can all receive the precept-substance is incorrect). Question: It has already been clarified earlier that precepts are established through '思業' (thought-karma), why do later Vinaya masters propose '色' (form) and '聲' (sound)? Answer: Combining the teachings and conforming to the tenets of the school is very logical. Those who explain it without understanding wrongly belittle it. Later learners should not follow them. Question: With two interpretations presented simultaneously, which one should be used to determine the meaning? Answer: The text does not explicitly choose one over the other, so both interpretations can be valid. However, in various texts, the former interpretation is mostly used. Retain both interpretations, but give preference to the former. Ponder deeply on this. Question: How is this different from the precept-taking practices of other schools? Answer: Different schools establish their own tenets, so there must be differences. Compare with the previous content and analyze from the perspective of '塵' (Rūpa, matter), it is as clear as pointing to the palm of your hand. The rest is as described separately. Next, explaining '無作' (Avijñapti-rūpa, non-revealing form). It indicates that within the precept-substance, it is neither '色' (form) nor '心' (mind). This is the name of the third aggregate in the '成實論' (Satya-siddhi-śāstra), also called the '不相應聚' (non-corresponding aggregate). This aggregate has seventeen dharmas, and '無作' (non-revealing form) is one of them. Precisely because the substance of '無作' (non-revealing form) is neither form nor mind, it is included in this aggregate, using the name of the aggregate to refer to its substance. However, from ancient times until now, discussions about the precept-substance have mostly been based on different viewpoints, such as the '業疏' (Karma-vibhaṅga). It lists two attachments in total. One is '法執' (attachment to dharma), with some explaining the four divisions, based on the '雜心論' (Abhidharma-hṛdaya-śāstra) proposing non-form-mind precepts. The '有學十誦律' (Vinaya-mātṛkā) instead, based on the '成實論' (Satya-siddhi-śāstra), establishes form as the substance. Proposing that the precept-substance conforms to calculation, relying on teachings that contradict the tenets of the school, hence it is called '法執' (attachment to dharma). The second is '迷執' (deluded attachment), with some propagating the provisional school, establishing form as the substance. Or it is rumored that the '有部' (Sarvāstivāda) adheres to non-form-mind. Master Guang takes principle as the substance, and Master Yuan takes the five conditions for receiving precepts as the substance. These are the various different viewpoints that existed even before the patriarchs. When writing the '業疏' (Karma-vibhaṅga), the meaning chapters were extensively listed, clarifying the schools and determining the precept-substance, with clear and understandable principles. It is only because learners are not good at discussing that various heresies arise. Now, these viewpoints are briefly cited. The author of '增輝記' (Zēng Huī Jì) believes that non-form-mind is the meaning of seed, that is, establishing seed as the substance. Some say that non-form-mind is the name of the third aggregate. Therefore, this type of '無作' (non-revealing form) does not correspond to mind and form, and is driven into the third aggregate, hence it is called non-form-mind. Some say that non-form-mind is subtle form, the same as the '有宗' (Sarvāstivāda). Nanshan Vinaya Master explains that non-form is not composed of dust and the great elements, etc. Isn't it simplifying coarse form and coarse mind, only taking subtle form? Some explain non-form-mind.

引業疏云。考其業體本由心生。是則南山探入大乘也。有人云。非色非心者思種為體。如是云云無一可取。如別所破。祖師所謂宗骨顛倒理味差僻。摘揣過濫何可勝言。世有人云。非心非心畢竟其體是何法耶。今為通曰。其體畢竟即是非色非心。何以故名以定體。故又云。二非乃是簡除之言。名下無體。應反問曰。律中非法非人並是對簡為有體不。此皆不曉教有權實名不浪施。故多妄述。釋非色中二。初約能造以作顯無作。謂能造是心故所發非色。疏云。既為心起豈塵大成是也。塵即五塵大謂四大。問所以約能顯所者。答為對破有宗。彼計色造塵大成故。以下義證。唯就所發以顯非色。先列色者統論色義。不出有五。一相。二異。三損。四礙。五對。配文可見。形段者有相貌故。方所者有所在故。十四色如上。二十者顯色十二(青黃赤白光影明暗煙雲塵霧此局無記)。形色有八(長短高下方圓斜正此通三性)。惱壞者有情具二。無情唯壞。論云。色是惱壞相。無作惱壞相中不可得故。問無惱可爾。若云無壞何以戒有肥羸及四舍耶。答此即成宗通深之義。無下顯非色可解。非心中初對能造。作戒以心為體。心是緣慮無作頑善體無覺知。故非緣慮(或云無作不可以心緣者不曉言相)。亦下義證。以心顯非心五義明心。通收

【現代漢語翻譯】現代漢語譯本引業疏解釋說，考察業的本體，根本是由心產生的。這表明南山律師深入研究了大乘佛法。有人說，『非色非心』以思種為本體。像這樣的說法，沒有一個是可取的，如同在其他地方已經駁斥過的那樣。祖師所說的『宗骨顛倒，理味差僻』，隨意摘取，錯誤太多，簡直說不完。世上有人說，『非心非心』，那麼它的本體到底是什麼法呢？現在為大家解釋說，它的本體畢竟就是『非色非心』。為什麼這樣說呢？因為用『定體』來命名。所以又說，『二非』只是簡要排除的說法，名稱之下沒有實體。應該反問說，戒律中『非法非人』，都是爲了簡要排除而設立的實體嗎？這些都是不瞭解佛陀教誨有權巧和真實之分，名稱不是隨意施設的道理，所以多有虛妄的陳述。解釋『非色』，分為兩部分。第一部分，從能造作的角度，來顯示無作戒體。意思是說，能造作的是心，所以由心發起的行為不是色法。疏文中說，『既然是由心發起的，怎麼會是五塵或者四大所成就的呢？』五塵指的是色、聲、香、味、觸，四大指的是地、水、火、風。問：為什麼要從能造作的角度來顯示所造作的呢？答：爲了對破有宗的觀點。他們認為色法是由五塵和四大所造作而成的。以下用義理來證明，只從所發起的行為來顯示『非色』。首先列出『色』的定義，總的來說，色的含義不出五種：一、相（相貌），二、異（差異），三、損（損害），四、礙（障礙），五、對（對立）。對照原文就可以理解。『形段』，是因為有相貌的緣故。『方所』，是因為有所在的緣故。『十四色』如上所述。『二十』，顯示色法有十二種（青、黃、赤、白、光、影、明、暗、煙、云、塵、霧，這些侷限於無記性）。形色有八種（長、短、高、下、方、圓、斜、正，這些通於三種性質）。『惱壞』，有情眾生兼具『惱』和『壞』，無情眾生只有『壞』。《俱舍論》中說，『色是惱壞相』，因為在無作的惱壞相中是不可得的。問：沒有『惱』還可以理解，如果說沒有『壞』，那麼為什麼戒律中有肥、羸以及四種房舍的規定呢？答：這正是成就宗通深奧含義的地方。在『無下』中，顯示『非色』，可以理解。『非心』中，首先針對能造作的心。戒體以心為體，心是緣慮，而無作戒體是頑鈍的善法，沒有覺知。所以不是緣慮（或者有人說無作不可以心緣，這是不瞭解語言的表達）。以下用義理來證明『非心』，用五種含義來闡明心。總括來說。

【English Translation】 English version The commentary on 'Karma Hetu' explains that, examining the essence of karma, it fundamentally arises from the mind. This indicates that Nanshan Vinaya Master deeply explored the Mahayana teachings. Some say that 'neither form nor mind' has 'thought seeds' (思種) as its essence. Such statements are all untenable, as refuted elsewhere. The Patriarch (祖師) said, 'The fundamental principles are inverted, and the meaning is distorted.' Picking and choosing excessively leads to countless errors. Someone in the world says, 'Neither mind nor non-mind,' then what exactly is its essence? Now, I will explain to everyone that its essence is ultimately 'neither form nor mind.' Why is this so? Because it is named with a 'fixed essence' (定體). Therefore, it is also said that 'the two negations' (二非) are merely statements of concise exclusion; there is no substance beneath the name. One should ask in return, 'In the Vinaya, are 'non-dharma' (非法) and 'non-person' (非人) established as entities solely for the purpose of concise exclusion?' All these misunderstand that the Buddha's teachings have expedient (權) and ultimate (實) aspects, and that names are not arbitrarily applied, hence many false statements are made. Explaining 'non-form' (非色), it is divided into two parts. The first part, from the perspective of the agent (能造作), reveals the non-arising (無作) nature of the precepts. It means that the agent is the mind, so the actions initiated by the mind are not form. The commentary says, 'Since it arises from the mind, how could it be accomplished by the five dusts (五塵) or the four great elements (四大)?' The five dusts refer to form, sound, smell, taste, and touch; the four great elements refer to earth, water, fire, and wind. Question: Why reveal the created from the perspective of the agent? Answer: To refute the views of the Sarvastivadins (有宗). They believe that form is created by the five dusts and the four great elements. The following uses reasoning to prove, only revealing 'non-form' from the initiated actions. First, list the definition of 'form' (色), generally speaking, the meaning of form does not go beyond five aspects: 1. Appearance (相), 2. Difference (異), 3. Harm (損), 4. Obstruction (礙), 5. Opposition (對). It can be understood by comparing it with the original text. 'Shape and segment' (形段) is because it has appearance. 'Location' (方所) is because it has a place. 'Fourteen forms' (十四色) are as mentioned above. 'Twenty' (二十) reveals that form has twelve types (blue, yellow, red, white, light, shadow, brightness, darkness, smoke, clouds, dust, fog, these are limited to indeterminate nature). Shape-forms have eight types (long, short, high, low, square, round, oblique, straight, these are common to the three natures). 'Annoyance and destruction' (惱壞), sentient beings have both 'annoyance' and 'destruction,' while non-sentient beings only have 'destruction.' The Abhidharmakosha (《俱舍論》) says, 'Form is the characteristic of annoyance and destruction,' because it cannot be obtained in the non-arising characteristic of annoyance and destruction. Question: The absence of 'annoyance' is understandable, but if it is said that there is no 'destruction,' then why are there regulations in the precepts regarding fatness, leanness, and the four types of dwellings? In 'without below' (無下), it reveals 'non-form,' which can be understood. In 'non-mind' (非心), it first targets the agent mind. The precept body takes the mind as its essence, the mind is conceptual thought, while the non-arising precept body is dull goodness, without awareness. Therefore, it is not conceptual thought (or some say that non-arising cannot be conceptualized by the mind, this is not understanding the expression of language). The following uses reasoning to prove 'non-mind,' using five meanings to clarify the mind. In summary.

四陰。慮知即行心。明暗者或約愚智。或取憶志。或明是行心。暗即三心。三性者三心局無記。唯行通三性。廣略者若約緣境漸頓即是行心。或約心法一心分四蘊六入六識等。迭論廣狹可尋。報法者酬因曰報。眾生感報心性差別(或約肉團。此即色攝)。無下顯非心。無上五義故云不具。結中成論四聚。一色二心三非色心四無為。無作當第三聚中第十七法(得非得同分命根。無想果無想定。滅盡定生住異滅。名身句身字身老死。凡夫法無作是為十七)。引證中木論兩段。初段中彼先問云。有人云。作業現可見。若佈施禮拜殺害等是應有(句)。無作業不可見故應無(此約作難無無作)。答若無無作。則無離殺等法(既能離殺驗有無作)。問離名無作不作則無法。如人不語時無不語法生。不見色時亦無不見色(此約對境難余時無引喻可解)。答因離殺等得生天上。若無法者云何為因(此約感報顯余時有)。問不以離故生天。以善心故(此推善心為因難功非無作)。答曰。不然。方接鈔中如經等語。經中即論家自引。精進即作業。壽長即現報。隨壽福多謂。無作增長福即善無作也。福多受天樂者。此證生天本由無作非善心。故若下反質來難。明非善心不由善心。即知。無作任運自爾。則非心明矣。不能常有者凡人之心未必

一向專善。故後段中初句立義。律儀即受體。若下釋成。不善即相違。無記不成業。準論無記心下有無心字。此言受體。若是心者但應善心成持。不應余心亦名持也。即三性任運之義。故下準決。爾時指上不善無記心時。無有作者以作必善心。今在余心何容起作。既無有作得名持戒。乃是本受無作不假緣構。任運恒有。顯知。無作非心明矣(舊云。寫倒論作有無作也。業疏作無有作解。驗知論中寫誤)。涅槃中具如標宗所引。無形色明非色也。非觸對即非心也。十住中色非色者。彼大乘宗作是色者。即心之色故不言心。無作非色者。體即是心故不言非心。今但取彼非色之名以為證耳。結示中向引諸文。雖是雙證正欲對破有部計色。所以文中但結非色。非心之義既無所對。何假證成故不言也(舊云文略者未善此意)。上且依論而示。克論體相未甚精詳。至於業疏方陳正義乃有三宗。今略引示。凡欲考體須識三宗造義淺深。兩乘教相差別。纖毫無濫始可論體。初明有宗當分小教。彼謂。小機力劣不約心論。善惡二業皆由色造。能造是色所發亦色。故作無作並色為體。彼部宗師雖多解判未善權意。故至業疏的指體相。方為盡理故。疏文云。如律明業。天眼所見善色惡色善趣惡趣。隨所造行如實知之。以斯文證。正明業體是色

【現代漢語翻譯】現代漢語譯本一向專善，所以後段的第一句確立了定義。律儀（Vinaya，戒律）就是受體（receiving substance）。『若下釋成』（如果下面解釋成立）說明不善（akusala，不善的）就是相違背的，無記（avyākrta，非善非惡的）不能構成業（karma，行為）。根據論典，『無記心下有無心字』（在無記心之下有『無心』二字）。這裡說的受體，如果是心，那麼只有善心（kusala citta，善良的心）才能成就持戒（sila，戒律），不應該其他心也叫做持戒。這就是三性任運（three natures of spontaneous operation）的意義。所以下面根據這個來判斷。『爾時指上不善無記心時』（那時指的是上面的不善和無記心的時候），沒有作者，因為作者一定是善心。現在是不善和無記心，怎麼能產生作用呢？既然沒有作用，怎麼能叫做持戒呢？這乃是本受（original reception）的無作（non-action），不依賴外緣的構成，自然而然地恒常存在。這清楚地表明，無作不是心。 (舊注說，抄顛倒了，論中應該是『有無作』。業疏解釋為『無有作』，驗證可知論中抄錯了)。《涅槃經》（Nirvana Sutra）中詳細地像標宗所引用的那樣，無形色（formless）說明不是色（rupa，物質）。非觸對（non-contact）就是非心（not mind）。《十住經》（Dasabhumika Sutra）中說的色非色，他們大乘宗認為，『是色者，即心之色』（這個色，就是心的色），所以不說心。無作非色，體就是心，所以不說非心。現在只是取用他們非色的名稱來作為證明罷了。總結指示中，前面引用的各種經文，雖然是雙重證明，但主要是爲了駁斥有部（Sarvastivada）認為色存在的觀點。所以在文中只總結了非色。非心的意義既然沒有對立面，何必加以證明，所以沒有說。(舊注說文略，沒有很好地理解這個意思)。上面只是根據論典來闡述，詳細討論體相還不夠精確。到了《業疏》（Karma-vibhanga）才闡述了正義，提出了三種宗派。現在簡略地引用說明。凡是要考察體，必須瞭解三種宗派的造義的深淺，兩乘（two vehicles）教相的差別，纖毫不能混淆，才可以討論體。首先說明有宗，屬於小乘教法。他們認為，小乘根機力量弱，不從心來討論。善惡二業都是由色所造。能造的是色，所發出的也是色。所以作（action）和無作都是以色為體。這個宗派的宗師雖然有很多解釋和判斷，但沒有很好地理解其中的含義。所以到了《業疏》才明確地指出體相，才算是窮盡了道理。所以《業疏》中說：『如律明業，天眼所見善色惡色善趣惡趣，隨所造行如實知之』（就像戒律中說明的業，天眼所見到的善色惡色，善趣惡趣，隨著所造作的行為如實地知道）。用這段經文來證明，明確地說明業的體是色。

【English Translation】 English version Always exclusively virtuous. Therefore, the initial sentence in the latter section establishes the definition. 'Vinaya' (律儀, precepts) is the 'receiving substance' (受體). 'If the following explains and establishes' (若下釋成) clarifies that 'non-virtuous' (不善, akusala) is contradictory, and 'indeterminate' (無記, avyākrta) cannot constitute 'karma' (業, action). According to the treatise, 'under the indeterminate mind, there is the word 'no-mind'' (無記心下有無心字). This refers to the receiving substance. If it were the mind, then only a virtuous mind (善心, kusala citta) should accomplish the upholding of precepts (持戒, sila), and other minds should not also be called upholding precepts. This is the meaning of the 'three natures of spontaneous operation' (三性任運). Therefore, the following determines based on this. 'At that time, referring to the above non-virtuous and indeterminate mind' (爾時指上不善無記心時), there is no agent, because the agent must be a virtuous mind. Now, being a non-virtuous and indeterminate mind, how can it arise? Since there is no action, how can it be called upholding precepts? This is the 'non-action' (無作) of the 'original reception' (本受), not relying on external conditions, naturally and constantly existing. This clearly shows that non-action is not the mind. (The old commentary says that it was copied upside down, and the treatise should say 'having non-action'. The Karma-vibhanga explains it as 'not having action', verifying that it was copied incorrectly in the treatise.) The Nirvana Sutra (涅槃經) details it as cited in the establishing of the doctrine, 'formless' (無形色) clarifies that it is not 'form' (色, rupa). 'Non-contact' (非觸對) is 'not mind' (非心). In the Dasabhumika Sutra (十住經), regarding 'form and non-form', the Mahayana school believes that 'this form is the form of the mind' (是色者，即心之色), so it does not mention the mind. Non-action is not form, the substance is the mind, so it does not mention non-mind. Now, we are only using their name of non-form as proof. In the concluding instruction, the various sutras cited earlier, although they are dual proofs, mainly aim to refute the Sarvastivada (有部) view that form exists. Therefore, the text only concludes with non-form. Since the meaning of non-mind has no opposition, why prove it, so it is not mentioned. (The old commentary says that the text is abbreviated, not understanding this meaning well.) The above is only based on the treatise to explain, and the detailed discussion of the substance and characteristics is not precise enough. It was not until the Karma-vibhanga (業疏) that the correct meaning was explained, and three schools were proposed. Now, a brief citation and explanation. Whenever one wants to examine the substance, one must understand the depth of the meaning created by the three schools, and the difference between the teachings of the two vehicles (兩乘), without the slightest confusion, before one can discuss the substance. First, explain the existing school, which belongs to the Hinayana teachings. They believe that the capacity of Hinayana is weak, and they do not discuss it from the mind. Both virtuous and non-virtuous karma are created by form. What creates is form, and what is emitted is also form. Therefore, both action and non-action take form as their substance. Although the masters of this school have many explanations and judgments, they have not understood the meaning well. Therefore, the Karma-vibhanga clearly points out the substance and characteristics, which is considered to have exhausted the truth. Therefore, the Karma-vibhanga says: 'As the precepts explain karma, the heavenly eye sees virtuous form, non-virtuous form, virtuous realms, non-virtuous realms, and knows them as they truly are according to the actions performed' (如律明業，天眼所見善色惡色善趣惡趣，隨所造行如實知之). Using this passage to prove, it clearly states that the substance of karma is form.

法也。又云。然此色體與中陰同。微細難知。唯天眼見。見有相貌善惡歷然。豈約塵對用通色性。諸師橫判分別所由。考其業量意言如此(故知。彼論但計無對法入假色。指為細色獨出今疏)。二明本宗成論過分小乘。教雖是小義乖小道。雖通大乘非全大教。比前為勝。望后還劣。是故立體兩楹之間。初明作戒色心能造。色是本教心即過分。及論所發非色非心。非色過分。非心本教。大集所謂曇無德師覆隱法藏。戒疏亦云包括權實。其義在茲。若論作戒猶可循文。獨茲無作。歷代沈喪故須顯示。非色非心得名多別。二對作釋。如上成宗。二翻作釋。疏云。由作初起必假色心。無作后發異於前緣。故強目之非色心耳。三簡教釋。非色簡小非心讓大。四迭廢釋。作戒云身口。是具無作名非色。即對廢有宗二戒。又言非心。自廢本宗作戒。五遣疑釋。初疑作既假具必應是色。故言非色。及解無作乃云心起。又疑是心故云非心。若論其體既是心成。體豈他物。但由教限不可濫通。教既是權體寧從實。且如成論言色。則無記頑色談心。則六識妄心是以非色。則云非塵大所成。非心乃謂體非緣慮。良由善性記業。比色全乖業。體無知與心實異。究論體貌實唯心業。但不談種子故名非色。不說梨耶故言非心。故業疏云。考其業體本由

【現代漢語翻譯】法也。又說，這種色法的本體與中陰身（Bardo body，指死亡到轉世之間的過渡狀態）相同，非常微細難以察覺，只有天眼才能看見。天眼所見，其相貌善惡分明。難道是憑藉塵境相對來貫通色法的性質嗎？各家師父隨意判別，分別的緣由在於，考察其業力的大小，意念就是如此。（因此可知，彼論只計算無對法進入假色，指為細色，唯獨超出今疏）。二、說明本宗《成實論》（Tattvasiddhi Shastra）是過分的小乘。教義雖然是小乘，但義理卻不侷限於小乘之道；雖然貫通大乘，卻並非完全是大乘教義。相比之前的教義更為殊勝，但與之後的教義相比仍然遜色。因此，將其定位在兩者之間。首先說明作戒（Karma of action，通過行為產生的戒律）時，色法和心識都能造作。色法是本宗的教義，心識是過分的教義。以及論述所發起的非色非心，非色是過分的教義，非心是本宗的教義。《大集經》（Mahavaipulya Mahasamghata Sutra）所說的曇無德師（Dharmaguptaka，佛教部派之一）覆藏法藏，《戒疏》也說包括權實（Expedient and Real，權巧方便和真實），其意義就在於此。如果論述作戒，還可以遵循經文。唯獨這無作戒（Non-action Karma，不通過行為產生的戒律），歷代以來已經沉沒喪失，所以需要顯示出來。非色非心，名稱很多，各不相同。二、對作戒進行解釋。如上文《成實論》宗所說。二、翻轉作戒進行解釋。《疏》中說，由於作戒最初生起必定憑藉色法和心識，無作戒後來發起，不同於之前的因緣，所以勉強稱之為非色非心罷了。三、簡別教義進行解釋。非色是簡別小乘，非心是謙讓大乘。四、遞相廢立進行解釋。作戒說身口，是具戒，無作戒名為非色，這是針對有宗的二戒。又說非心，這是自己廢除本宗的作戒。五、遣除疑惑進行解釋。最初疑惑作戒既然憑藉具戒，必定應該是色法，所以說非色。以及解釋無作戒時，又說是心識生起，又疑惑是心識，所以說非心。如果論述其本體，既然是心識成就，本體難道是其他事物嗎？只是由於教義的限制，不可濫用貫通。教義既然是權巧方便，本體哪裡是從真實而來？且如《成實論》說色法，則是無記頑固的色法；談論心識，則是六識的虛妄心。因此說非色，則說不是由四大所成；說非心，則說是本體並非緣慮。正是由於善性記業，與色法完全不同，業的本體是無知，與心識確實不同。最終論述其體貌，確實唯有心業。只是不談論種子，所以名為非色。不說阿賴耶識（Alaya-vijnana，藏識），所以說非心。所以《業疏》說，考察其業的本體，本來由...

【English Translation】 This is the Dharma. It is also said that the substance of this form (rupa) is the same as the intermediate state being (Bardo body), subtle and difficult to perceive, only visible to the divine eye (divyacaksu). The divine eye sees clearly the good and evil aspects. Is it relying on the interaction with sense objects (dust) to understand the nature of form? The various masters arbitrarily judge, the reason for the distinctions lies in examining the magnitude of their karma; the intention is thus. (Therefore, it is known that that treatise only considers non-reactive dharmas entering provisional form, referring to subtle form, uniquely exceeding the current commentary). Secondly, it explains that the Tattvasiddhi Shastra of this school is an excessive Hinayana. Although the teachings are Hinayana, the meaning is not limited to the Hinayana path; although it connects to Mahayana, it is not entirely a Mahayana teaching. It is superior compared to the previous teachings, but still inferior compared to the later teachings. Therefore, it is positioned between the two. First, it explains that in creating precepts (Karma of action), both form and mind can create. Form is the teaching of this school, and mind is an excessive teaching. And discussing the arising of non-form and non-mind, non-form is an excessive teaching, and non-mind is the teaching of this school. The Mahavaipulya Mahasamghata Sutra says that Dharmaguptaka concealed the Dharma treasury, and the Precept Commentary also says it includes expedient and real (Expedient and Real), the meaning lies in this. If discussing the creation of precepts, one can still follow the scriptures. Only this non-action karma (Non-action Karma), has been submerged and lost throughout the ages, so it needs to be revealed. Non-form and non-mind have many different names. Secondly, explain the Karma of action. As mentioned above in the Tattvasiddhi School. Secondly, reverse the Karma of action to explain. The commentary says that because the initial arising of Karma of action must rely on form and mind, the later arising of non-action karma is different from the previous conditions, so it is reluctantly called non-form and non-mind. Thirdly, distinguish the teachings to explain. Non-form distinguishes Hinayana, and non-mind concedes to Mahayana. Fourthly, explain by mutual establishment and negation. Karma of action says body and speech, which are complete precepts, non-action karma is called non-form, which is aimed at the two precepts of the Sarvastivada school. It also says non-mind, which is to abolish the Karma of action of this school itself. Fifthly, dispel doubts to explain. Initially, there was doubt that since Karma of action relies on complete precepts, it must be form, so it is said to be non-form. And when explaining non-action karma, it is said that mind arises, and there is doubt that it is mind, so it is said to be non-mind. If discussing its substance, since it is accomplished by mind, is the substance something else? It is only due to the limitations of the teachings that it cannot be used indiscriminately. Since the teachings are expedient, where does the substance come from reality? Moreover, as the Tattvasiddhi Shastra says about form, it is unwholesome and inert form; when discussing mind, it is the deluded mind of the six consciousnesses. Therefore, saying non-form means it is not composed of the four great elements; saying non-mind means that the substance is not conditioned by thoughts. It is precisely because of the wholesome nature of the recorded karma that it is completely different from form, the substance of karma is ignorant, and it is indeed different from mind. Ultimately discussing its appearance, it is indeed only the karma of the mind. It just doesn't discuss the seeds, so it is called non-form. It doesn't talk about Alaya-vijnana, so it is called non-mind. Therefore, the Karma Commentary says, examining the substance of karma, it originally comes from...

心主(從作起故)。還熏本心(本心即六識望作云還)。有能有用(能謂牽後用即對防)。心道冥昧止可名通。故約色心窮出體性(兼緣義也)。各以五義求之不得(不相應也)。不知何目。強號非二(兩求不得不可名。而名故云強號。若在彼宗但計非二。才云強號。即顯教權須知。強號之言始見今疏)。三圓教者即大乘義。前之二釋俱不了教。故涅槃中或色非色俱為諍論。如來明判不解我意。是以祖師深取大乘圓實了義。決開權教顯示我等壇場受體。意使修持投心有處。今分為二。初示圓體。即明梨耶隨緣變造含藏種子。初明能造。還即六識但依八起。即異小乘。縱有兼色此色亦心。不同小宗心色體別。二明所發。即心所造善根種子藏識所持隨心無絕。如楞伽中識海識浪。浪從海起。還復海中。浪無別浪。還即海水能造所發。全體是識更無別法。當知。此種色相具足。故說為色。不同塵大。復無覺知。故說非二。隨宜方便悟入為先。大小權實極須精考。故業疏云。智知境緣本是心作。不妄緣境。但唯一識隨緣。轉變有彼有此。欲了妄情須知妄業。故作法受還熏妄心。于本藏識成善種子。此戒體也。二明圓修者既知受體。當發心時為成三聚。故於隨行隨持一戒禁惡不起。即攝律儀用智觀察即攝善法。無非將護即攝眾生

【現代漢語翻譯】現代漢語譯本心主(從作起故)：心是主導，由造作而生起。還熏本心(本心即六識望作云還)：反過來熏習本心(本心是指相對於造作的六識而言)。有能有用(能謂牽後用即對防)：具有能動性和作用(能動性指牽引後續，作用指應對防禦)。心道冥昧止可名通：心的道理深奧難明，只能勉強稱之為相通。故約色心窮出體性(兼緣義也)：所以從色和心兩方面來探究其體性和本質(兼具因緣的含義)。各以五義求之不得(不相應也)：各自用五種方式去探求都無法得到(因為它們是不相應的)。不知何目。強號非二(兩求不得不可名。而名故云強號。若在彼宗但計非二。才云強號。即顯教權須知。強號之言始見今疏)：不知道該如何稱呼，勉強稱之為『非二』(兩種探求都無法得到，卻又不得不稱呼它，所以說是勉強稱呼。如果在其他宗派，只認為它是『非二』，才說是勉強稱呼，這說明顯教權宜之說要知道，『強號』的說法最初見於此疏)。三圓教者即大乘義：第三種圓教，就是大乘的含義。前之二釋俱不了教：前面的兩種解釋都不究竟。故涅槃中或色非色俱為諍論：所以在《涅槃經》中，對於『色』是『非色』的問題，爭論不休。如來明判不解我意：如來明白地判斷說，這是因為不理解我的意思。是以祖師深取大乘圓實了義：因此，祖師深刻地領會了大乘圓滿真實的究竟之義。決開權教顯示我等壇場受體：從而決斷地開顯權宜之教，顯示我們壇場受戒的本體。意使修持投心有處：目的是使修行者在修持時，能夠找到安心之處。今分為二。初示圓體。即明梨耶隨緣變造含藏種子。初明能造。還即六識但依八起。即異小乘。縱有兼色此色亦心。不同小宗心色體別。二明所發。即心所造善根種子藏識所持隨心無絕。如楞伽中識海識浪。浪從海起。還復海中。浪無別浪。還即海水能造所發。全體是識更無別法。當知。此種色相具足。故說為色。不同塵大。復無覺知。故說非二。隨宜方便悟入為先。大小權實極須精考。故業疏云。智知境緣本是心作。不妄緣境。但唯一識隨緣。轉變有彼有此。欲了妄情須知妄業。故作法受還熏妄心。于本藏識成善種子。此戒體也。現在分為兩部分。首先是闡釋圓滿的本體，即說明阿賴耶識隨緣變造，含藏一切種子。首先說明能造，就是六識，但它依賴於第八識而生起，這與小乘不同。即使包含色法，這種色法也是心的一部分，不同於小乘宗派認為心和色是不同的本體。其次說明所發，就是由心所造的善根種子，由藏識所持，隨著心念而無有間斷。如同《楞伽經》中所說的識海和識浪，浪從海中生起，又回到海中，浪不是獨立於海的浪，它就是海水。能造和所發，整個都是識，沒有其他不同的法。應當知道，這種種子具足色相，所以說是『色』，但它不同於四大種，而且沒有覺知，所以說是『非二』。隨順因緣，方便地悟入為先。大小乘的權宜和真實之說，必須仔細考量。所以《業疏》中說，智慧所知曉的境界和因緣，本來都是心所造作，不是虛妄地攀緣外境，而只是唯一的識隨著因緣而轉變，有彼有此。想要了解虛妄的情感，必須知道虛妄的業力。所以通過作法受戒，反過來熏習虛妄的心，在本來的藏識中形成善的種子，這就是戒體。二明圓修者既知受體。當發心時為成三聚。故於隨行隨持一戒禁惡不起。即攝律儀用智觀察即攝善法。無非將護即攝眾生：第二部分是闡釋圓滿的修行，既然知道了受戒的本體，那麼在發心的時候，是爲了成就三聚戒。所以在隨行隨持每一條戒律時，禁止惡念生起，這就是攝律儀戒；用智慧去觀察，這就是攝善法戒；無不是愛護眾生，這就是攝眾生戒。

【English Translation】 English version The mind is the master (because it arises from actions): The mind is the leader, arising from fabrication. It also perfumes the original mind (the original mind refers to the six consciousnesses in relation to fabrication): Conversely, it perfumes the original mind (the original mind refers to the six consciousnesses in contrast to fabrication). It has ability and function (ability refers to leading the future, function refers to defense): It possesses both the capacity to act and the function to respond (capacity refers to leading to future consequences, function refers to defense). The path of the mind is obscure and can only be called 'interconnected': The principles of the mind are profound and difficult to understand, so they can only be tentatively called 'interconnected'. Therefore, exhaustively investigate its essence from the perspectives of form and mind (also encompassing the meaning of conditions): Therefore, investigate its essence and nature from the aspects of form and mind (also encompassing the meaning of dependent origination). Each cannot be obtained by seeking with five aspects (because they are not corresponding): Each cannot be obtained by seeking with five aspects (because they are not corresponding). Not knowing what to call it, forcibly call it 'non-dual' (both cannot be obtained, yet it must be named, hence the term 'forced name'. If in other schools, they only consider it 'non-dual', then it is called a 'forced name'. This shows that the expedient teachings of the exoteric school must know that the term 'forced name' first appears in this commentary): Not knowing what to call it, forcibly call it 'non-dual' (both cannot be obtained, yet it must be named, hence the term 'forced name'. If in other schools, they only consider it 'non-dual', then it is called a 'forced name'. This shows that the expedient teachings of the exoteric school must know that the term 'forced name' first appears in this commentary). The Three Perfect Teachings are the meaning of Mahayana: The third, the Perfect Teaching, is the meaning of Mahayana. The previous two explanations do not fully understand the teachings: The previous two explanations do not fully understand the teachings. Therefore, in the Nirvana Sutra, whether 'form' or 'non-form' are both subjects of debate: Therefore, in the Nirvana Sutra, whether 'form' or 'non-form' are both subjects of debate. The Thus Come One clearly judges that they do not understand my intention: The Thus Come One clearly judges that they do not understand my intention. Therefore, the patriarchs deeply grasp the complete and true meaning of Mahayana: Therefore, the patriarchs deeply grasp the complete and true meaning of Mahayana. Decisively opening the expedient teachings, revealing the receiving body of our mandala: Decisively opening the expedient teachings, revealing the receiving body of our mandala. Intending to give practitioners a place to settle their minds in practice: The intention is to give practitioners a place to settle their minds in practice. Now it is divided into two parts. The first shows the perfect essence, which clarifies that the Alaya consciousness transforms according to conditions, containing seeds. First, clarify the ability to create, which is the six consciousnesses, but they arise dependent on the eighth consciousness, which is different from the Hinayana. Even if it includes form, this form is also part of the mind, unlike the Hinayana schools that consider mind and form to be separate entities. Second, clarify what is produced, which is the seeds of good roots created by the mind, held by the store consciousness, and continuous with the mind. Like the sea of consciousness and waves of consciousness in the Lankavatara Sutra, waves arise from the sea and return to the sea. Waves are not separate from the sea; they are the seawater. The ability to create and what is produced are entirely consciousness, with no other separate dharma. It should be known that this seed is complete with form and characteristics, so it is said to be 'form', but it is different from the four great elements and has no awareness, so it is said to be 'non-dual'. Conveniently enter into enlightenment first. The expedient and true teachings of the Mahayana and Hinayana must be carefully examined. Therefore, the Karma Commentary says, 'The realm and conditions known by wisdom are originally created by the mind. Do not falsely cling to external realms, but only the one consciousness transforms according to conditions, having this and that. To understand false emotions, one must know false karma. Therefore, receiving the precepts through the ritual, one also perfumes the false mind, forming good seeds in the original store consciousness. This is the precept body.' The second clarifies the perfect practice. Since one knows the receiving body, when one generates the mind, it is to accomplish the three clusters of precepts. Therefore, in following and upholding each precept, forbidding evil thoughts from arising is the precept of restraining evil; using wisdom to observe is the precept of accumulating good; and nothing is other than protecting sentient beings, which is the precept of benefiting sentient beings.

。因成三行果獲三佛。由受起隨從因至果。斯實行者出家學本。方契如來設教本懷。故業疏云。是故行人常思此行。即三聚等。又云終歸大乘。故須域心於處。又云。既知此意當護如命如浮囊。略提大綱。余廣如彼咨爾。後學微細研詳。且五濁深纏。四蛇未脫與鬼畜而同處。為苦惱之交煎。豈得不念清升坐守塗炭。縱有修奉不得其門。徒務勤劬終無所詣。若乃盡無窮之生死。截無邊之業非。破無始之昏惑。證無上之法身者唯戒一門。最為要術。諸佛稱歎遍在群經。諸祖弘持盛於前代。當須深信勿自遲疑。固當以受體為雙眸。以隨行為兩足。受隨相副雖萬行而可成。目足更資雖千里而必至。自非同道夫復何言悲夫。四先後中若論作戒則無先後。獨茲無作有多解釋。故須辨定。初解上二句舉喻。故下引證。初念俱有。可驗齊生。后解初科中初句標義。故下引證。世間法者緣構成故。因即作戒果謂無作。如下喻顯。故下準定。次科由立前後。違上論文初念俱有。故須釋之。初牒妨。此下釋通。初明作俱齊起。不下示形俱後生。上云仍后在言未顯。猶恐濫同初念之時。故重遣之云亦是等。已前二解並是古義。若準業疏即取初解。但不明三時義未盡耳(舊記將不妨下。作今義非也)。疏出今義云。今解一時非前後起。豈有作絕無

【現代漢語翻譯】現代漢語譯本因為成就三行，所以獲得三佛的果報。從受戒開始，隨順修行，從因地到達果地。這樣真正實行的人，出家學習的根本，才能契合如來設立教法的本懷。所以《業疏》中說：『因此修行人常常思念這種修行，也就是三聚凈戒等。』又說最終歸於大乘。所以必須專心於此。又說：『既然知道這個道理，應當像保護生命一樣，像保護浮囊一樣。』以上簡要地提出了大綱，其餘詳細內容可以參考《業疏》。希望後來的學習者仔細研究。況且我們現在五濁深重纏繞，四蛇（指地水火風四大）尚未脫離，與鬼畜同處，被苦惱交相煎熬，怎能不念想著清凈昇華，卻坐守在污泥之中呢？縱然有修行奉獻，如果不得其門而入，只是徒勞勤奮，最終也不會有所成就。如果能夠窮盡無窮的生死，截斷無邊的業非，破除無始以來的昏昧迷惑，證得無上的法身，那麼只有戒律這一門，最為重要和有效。諸佛稱讚戒律，遍佈在各種經典之中。歷代祖師大力弘揚戒律，盛行於前代。應當深信不疑，不要自己遲疑。一定要以受戒為雙眼，以隨順戒律的行為為雙足。受戒和隨順戒律的行為相互配合，即使修行萬行也可以成就。眼睛和腳互相幫助，即使千里之遙也必定能夠到達。如果不是同道中人，又有什麼可說的呢？可悲啊！在四種先後關係中，如果論及作戒，則沒有先後之分。唯獨這個無作戒體，有很多解釋，所以必須辨別清楚。最初的解釋，上面兩句是舉例說明，所以下面引用經文來證明。最初的念頭是同時具有的，可以驗證是同時產生的。後面的解釋，第一科中的第一句是標明意義，所以下面引用經文來證明。世間法是因為因緣和合而成的，因就是作戒，果就是無作。如下面的比喻所顯示。所以下面準此而定。第二科因為設立了前後關係，違背了上面論文中最初的念頭是同時具有的說法，所以必須解釋清楚。首先提出疑問，下面解釋通達。首先說明作戒是同時產生的，下面說明形俱是後來產生的。上面說仍然在後面，言語還不夠明顯，恐怕會和最初的念頭混淆，所以再次否定說也是等等。以上兩種解釋都是古義。如果按照《業疏》的說法，就採取最初的解釋。但是沒有說明三時的意義，還不夠完整（舊記將『不妨』以下，作為今義，這是不對的）。《疏》中提出今義說：『現在的解釋是，一時完成，不是前後產生的。難道有作戒斷絕，而無作戒體存在的道理嗎？』 English version Because of accomplishing the three practices, one attains the fruition of the three Buddhas. Starting from receiving the precepts, following the practice, one reaches the fruit from the cause. Those who truly practice in this way, the foundation of leaving home to study, can align with the original intention of the Thus Come One (Tathagata) in establishing the teachings. Therefore, the 『Karma Commentary』 says: 『Therefore, practitioners should always contemplate this practice, which is the Three Pure Precepts, etc.』 It also says that ultimately it returns to the Mahayana. Therefore, one must focus the mind on this. It also says: 『Since you know this principle, you should protect it as you would your life, like protecting a floating bladder.』 The above briefly outlines the main points; for more details, refer to the 『Karma Commentary.』 I hope that later learners will study it carefully. Moreover, we are now deeply entangled in the Five Turbidities, and the Four Snakes (referring to the four elements of earth, water, fire, and wind) have not yet been shed. We dwell with ghosts and animals, tormented by mutual suffering. How can we not think of pure ascension, but instead sit and guard in the mire? Even if there are practices and offerings, if one does not enter through the proper gate, one will only be toiling in vain and will ultimately achieve nothing. If one can exhaust endless birth and death, cut off boundless karmic wrongdoings, break through beginningless ignorance and delusion, and realize the unsurpassed Dharma body, then only the gate of precepts is the most important and effective. The Buddhas praise the precepts, which are found throughout various scriptures. The patriarchs of all generations have vigorously promoted the precepts, which flourished in previous eras. One should deeply believe and not hesitate. One must take receiving the precepts as the two eyes, and following the precepts as the two feet. Receiving the precepts and following the precepts complement each other, and even if one practices myriad practices, one can achieve them. The eyes and feet help each other, and even if it is a thousand miles away, one will surely reach it. If it is not a fellow practitioner, what else can be said? Alas! Among the four sequences, if one discusses the act of taking the precepts, there is no sequence. Only this non-action precept body has many explanations, so it must be clearly distinguished. The initial explanation, the above two sentences are examples, so the following quotes scriptures to prove it. The initial thought is simultaneous, which can be verified as being produced simultaneously. The later explanation, the first sentence in the first section is to state the meaning, so the following quotes scriptures to prove it. Worldly dharmas are formed by the combination of causes and conditions, the cause is the act of taking the precepts, and the fruit is the non-action. As shown in the following metaphor. So the following is determined accordingly. The second section, because it establishes a sequence, violates the statement in the above paper that the initial thought is simultaneous, so it must be explained clearly. First, raise the question, and then explain it thoroughly. First, explain that the act of taking the precepts is produced simultaneously, and then explain that the form is produced later. The above says that it is still behind, the words are not clear enough, and I am afraid that it will be confused with the initial thought, so I deny again that it is also etc. The above two explanations are both ancient meanings. If according to the 『Karma Commentary,』 the initial explanation is adopted. However, the meaning of the three times is not explained, and it is not complete (the old record takes 『不妨』 below as the present meaning, which is incorrect). The 『Commentary』 puts forward the present meaning and says: 『The present explanation is that it is completed at one time, not produced in sequence. Is there a reason for the act of taking the precepts to be cut off, and the non-action precept body to exist?』

【English Translation】 English version Because of accomplishing the three practices, one attains the fruition of the three Buddhas. Starting from receiving the precepts, following the practice, one reaches the fruit from the cause. Those who truly practice in this way, the foundation of leaving home to study, can align with the original intention of the Thus Come One (Tathagata) in establishing the teachings. Therefore, the 『Karma Commentary』 says: 『Therefore, practitioners should always contemplate this practice, which is the Three Pure Precepts, etc.』 It also says that ultimately it returns to the Mahayana. Therefore, one must focus the mind on this. It also says: 『Since you know this principle, you should protect it as you would your life, like protecting a floating bladder.』 The above briefly outlines the main points; for more details, refer to the 『Karma Commentary.』 I hope that later learners will study it carefully. Moreover, we are now deeply entangled in the Five Turbidities, and the Four Snakes (referring to the four elements of earth, water, fire, and wind) have not yet been shed. We dwell with ghosts and animals, tormented by mutual suffering. How can we not think of pure ascension, but instead sit and guard in the mire? Even if there are practices and offerings, if one does not enter through the proper gate, one will only be toiling in vain and will ultimately achieve nothing. If one can exhaust endless birth and death, cut off boundless karmic wrongdoings, break through beginningless ignorance and delusion, and realize the unsurpassed Dharma body, then only the gate of precepts is the most important and effective. The Buddhas praise the precepts, which are found throughout various scriptures. The patriarchs of all generations have vigorously promoted the precepts, which flourished in previous eras. One should deeply believe and not hesitate. One must take receiving the precepts as the two eyes, and following the precepts as the two feet. Receiving the precepts and following the precepts complement each other, and even if one practices myriad practices, one can achieve them. The eyes and feet help each other, and even if it is a thousand miles away, one will surely reach it. If it is not a fellow practitioner, what else can be said? Alas! Among the four sequences, if one discusses the act of taking the precepts, there is no sequence. Only this non-action precept body has many explanations, so it must be clearly distinguished. The initial explanation, the above two sentences are examples, so the following quotes scriptures to prove it. The initial thought is simultaneous, which can be verified as being produced simultaneously. The later explanation, the first sentence in the first section is to state the meaning, so the following quotes scriptures to prove it. Worldly dharmas are formed by the combination of causes and conditions, the cause is the act of taking the precepts, and the fruit is the non-action. As shown in the following metaphor. So the following is determined accordingly. The second section, because it establishes a sequence, violates the statement in the above paper that the initial thought is simultaneous, so it must be explained clearly. First, raise the question, and then explain it thoroughly. First, explain that the act of taking the precepts is produced simultaneously, and then explain that the form is produced later. The above says that it is still behind, the words are not clear enough, and I am afraid that it will be confused with the initial thought, so I deny again that it is also etc. The above two explanations are both ancient meanings. If according to the 『Karma Commentary,』 the initial explanation is adopted. However, the meaning of the three times is not explained, and it is not complete (the old record takes 『不妨』 below as the present meaning, which is incorrect). The 『Commentary』 puts forward the present meaning and says: 『The present explanation is that it is completed at one time, not produced in sequence. Is there a reason for the act of taking the precepts to be cut off, and the non-action precept body to exist?』

作方生(此斥次師)。由本壇場願心形限。即因成也(二戒因生)。至后剎那。二戒俱滿(二戒果滿)。故云作時具無作也(結示論文。故知此文非明作俱無作)。又約一受明三時無作。一因時無作(從始登壇作俱隨作。生形俱因成未現)。二果時無作有二(三法竟時一即同上作俱。二是形俱果滿)。三果后無作(第二剎那通於形終)。五多少中此科不局戒體。總列八種。善惡定散世出世業。一切通收故云泛也。標中雲依多論者。若順多宗應云無教。但名通彼此。趣爾舉之。列釋中問。作俱既與方便齊生。何名無作。答雖與作俱不妨彼體。不假緣構。以二法相違性不可合。故疏云。不由心起任運相感。故即號曰作俱無作是也。二形俱者期盡壽。故形滅失者據論受體實通四舍。且據本期一相為言。上之二種戒善兩通。今明受體唯在此二。余無相涉。五六義兼隨行。要期可同自誓。三中初明善事。下句反例惡事。如置殺具類上說之。四從用者。上但物在。此約持用。善惡類解。五中初依多宗。身口不互則有異緣。妄是口業現相表聖。假身成故。盜是身業咒物過關。假口成故。若下點異成宗。不爾隨造成業不說異緣。如口造身。即發口業。身造亦爾。六助緣者能教發業假彼所教。前作助成文出殺盜。教善準知。七要期者與形

【現代漢語翻譯】現代漢語譯本作方生（這是對次要導師的駁斥）。由於本壇場的願心和形體的限制，這便是因緣成就（二戒因緣而生）。到了後面的剎那，二戒都圓滿了（二戒果報圓滿）。所以說在『作』的時候就具備了『無作』（總結並揭示論文，因此可知此文並非說明『作』與『無作』同時存在）。又可以就一次受戒來說明三個時期的『無作』。一是因時『無作』（從開始登壇，『作俱隨作』產生，形體也因緣成就但尚未顯現）。二是果時『無作』有兩種情況（三種法事結束時，一種與上述『作俱』相同，二是形體也果報圓滿）。三是果后『無作』（第二個剎那貫穿整個生命）。在『五多少』中，這一科不侷限於戒體，而是總共列出八種，包括善、惡、定、散、世間、出世間的業，一切都包含在內，所以說是『泛』。標題中說『依多論者』，如果順從多數宗派，應該說是『無教』。但因為名稱在彼此之間通用，所以姑且這樣舉例。在列出解釋中，有人問：『作俱』既然與方便同時產生，為什麼稱為『無作』？回答說：雖然與『作』同時，不妨礙它的本體不依賴於外緣的構造。因為兩種法的性質相反，不可能結合在一起。所以疏文中說：『不由心起，任運相感』，因此就稱之為『作俱無作』。二是『形俱』，期限是終身。所以形體滅失，根據論典，受戒的本體實際上貫穿四種捨棄的情況。這裡暫且根據本來的期限來說。以上兩種情況，戒善兩種都包括。現在說明受戒的本體只在這兩種情況中，其餘的沒有關係。五六兩種情況兼顧隨行，要期可以與自誓相同。三中，首先說明善事，下句反過來舉例說明惡事。例如放置殺人工具，類似於上面所說的。四是『從用』，上面只是物品存在，這裡是關於持有和使用。善惡可以類比理解。五中，首先依據多數宗派，身口不互相作用，則有不同的因緣。妄語是口業，表現出聖人的樣子，是藉助身體而成的。盜竊是身業，用咒語使物品過關，是藉助口而成的。如果下面指出不同於成宗的觀點，如果不這樣，隨著所造的業來說，不說不同的因緣。例如口造身業，就引發口業，身體造業也是如此。六是『助緣』，能教導並發動行業，藉助他所教導的。前面『作』是幫助完成殺盜，教導善業可以類比得知。七是『要期』，與形體…

【English Translation】 English version 』Zuo Fang Sheng』 (This refutes the secondary teacher). Due to the vow and physical limitations of this original altar, this is the cause of accomplishment (the two precepts are born from cause). By the next moment, both precepts are fulfilled (the two precepts are fully realized). Therefore, it is said that at the time of 『action』 (zuo), one possesses 『non-action』 (wu zuo) (summarizing and revealing the thesis, thus knowing that this text does not clarify the simultaneous existence of 『action』 and 『non-action』). Furthermore, one can explain the 『non-action』 of three periods based on a single reception of precepts. First, 『non-action』 at the time of cause (from the beginning of ascending the altar, 『action accompanying action』 arises, and the physical form is also accomplished by cause but not yet manifested). Second, there are two situations of 『non-action』 at the time of result (when the three Dharma events are completed, one is the same as the above 『action accompanying action』, and the second is the physical form also fully realized). Third, 『non-action』 after the result (the second moment permeates the entire life). In the 『Five More or Less』, this category is not limited to the substance of precepts, but lists a total of eight types, including good, evil, fixed, scattered, worldly, and supramundane karma, all of which are included, so it is said to be 『general』. The title says 『according to many treatises』, if following the majority of schools, it should be said 『no teaching』. But because the name is common between each other, so it is temporarily cited as an example. In the listed explanations, someone asks: 『Action accompanying action』 arises simultaneously with the means, why is it called 『non-action』? The answer is: Although it is simultaneous with 『action』, it does not hinder its substance from not relying on external conditions. Because the nature of the two dharmas is opposite, it is impossible to combine them. Therefore, the commentary says: 『Not arising from the mind, naturally influencing each other』, therefore it is called 『action accompanying non-action』. Second is 『form accompanying』, the term is lifelong. Therefore, the loss of physical form, according to the treatises, the substance of receiving precepts actually permeates the four situations of abandonment. Here, it is temporarily based on the original term. The above two situations include both preceptual goodness. Now it is explained that the substance of receiving precepts is only in these two situations, and the rest are not related. The fifth and sixth situations take into account the accompanying conduct, and the term can be the same as self-vow. In the third, first explain good deeds, and the next sentence conversely exemplifies evil deeds. For example, placing killing tools is similar to what was said above. Fourth is 『from use』, above is only the existence of objects, here is about holding and using. Good and evil can be understood by analogy. Fifth, first according to the majority of schools, if body and mouth do not interact, then there are different causes. False speech is verbal karma, showing the appearance of a saint, which is accomplished by means of the body. Stealing is bodily karma, using spells to make objects pass through, which is accomplished by means of the mouth. If the following points out a view different from the Cheng school, if not, according to the karma created, do not speak of different causes. For example, the mouth creates bodily karma, which triggers verbal karma, and the body creates karma as well. Sixth is 『auxiliary cause』, which can teach and initiate the industry, by means of what he teaches. The previous 『action』 is to help complete killing and stealing, and teaching good karma can be understood by analogy. Seventh is 『term』, with form…

俱何異。答形俱隨報。要期不定。疏云。如十大受及八分齊。要心所期如誓而起(十受出勝發。八齊開自誓)。文舉善事。惡亦同然。八隨心者此明定道二戒。文分為二。初依多宗。彼謂。入定入道有禪無漏律儀。出定則無故。次引成論。初二句對破彼宗。論中常有字下更有常不為惡一句。善心者示隨心故。若爾定道無作應非非心。答但能隨心而實非心。由彼業效能起后習。故云善心轉勝耳。此下示名。別下簡異。唯隨身者期盡形故。問成宗別脫亦由心造。何但隨身耶。答教限義故。若爾何以疏云。功由心生隨心無絕耶。答過分義故。即下引證。道力即道俱戒。又智論云。初果生殺羊家。寧死而不殺。此證定道隨生死心明矣。業疏問云。從用與作俱何異。答業相虛通不相障礙。間雜同時隨義而別。且如持鞭常擬加苦。既無時限。即不律儀為形俱業。要誓常行即名愿業。口教打撲即是異緣。前受行之又是助業隨動。業起即是作俱。鞭具不亡即名事在。隨作感業豈非從用。惡念未絕。又是心俱故舉一緣。便通八業。余則例準知有無也。準此以明。或單或具。間雜不定精窮業理。在斯文矣。通簡中前七局欲界者。體是事亂故。后一中若世禪者單簡定共。局二界者有漏業故。若出道者通收道定。非三界者俱無漏故。上約界簡更

以義求。次約善惡簡。前七通善惡。后一唯局善。三世出世簡。前七局世法。七惡定局世。七善通出世為道方便故。后一中定共通世出世。道共局出世。四就前七善。初二及七通戒善。餘四局泛善。五定共有邪正。六道共通大小。如是廣之。大門第二受隨同異無作五同中。四敵對同言體在者謂本受不失。對事者事即是境由有本體。方起防護。即名本體能防非也。與隨中一等者。疏云。對非興治與作齊等。此無作者非是作俱。謂起對防即有善行。隨體並生。作用既謝此善常在。故名此業為隨無作。與非敵對故與受同(準此。隨無作外別有作俱。隨作即謝)。五中戒重發者。明受體有三品也。肥羸不定者隨體亦三也。以業隨心發。受隨二戒各具三心。故使無作各有三品。標成論者。對簡有宗受唯一品隨有三品。則一多不同也。四異中初受但起心。故可總髮。隨是造修止得別發。二中言隨無作事止無者非無無作。但由隨戒隨作防非。作謝善在。無防非能不名隨戒。故云無耳。前引疏云此善常在。文證明矣。三中言二無者即惡無記。次明作戒。五同中名體反前。義同如上。短同者二戒並約方便色心。動滅則止。狹同者不通惡無記故。若爾如多論中四心得戒。又下持犯中自作教人自業相成。並約前作方便。余心成業。豈非二作通

【現代漢語翻譯】現代漢語譯本以義求（根據意義來探求）。其次是關於善惡的簡別：前面的七支（指七支善）通於善和惡，後面的一支（指正語）只侷限於善。三世出世簡別：前面的七支侷限於世間法，七支惡必定侷限於世間，七支善通於出世，作為修道的方便。後面的一支（正語）中，『定』是共通於世間和出世間的，『道』則侷限於出世間。四、就前面的七支善來說：最初的兩支（正見、正思惟）和第七支（正念）通於戒善，其餘四支（正業、正命、正精進、正定）侷限於泛泛的善。五、『定』中共有邪正。六、『道』共通於大乘和小乘。像這樣廣泛地解釋。大門第二：受隨同異無作五同中（受戒和隨戒的相同和不同之處，在無作方面有五種相同）。四敵對同：言體在者，是指最初受戒的體性不失。對事者，事就是境，因為有本體，才能生起防護，這本體就能防止過非。即名為本體能防非也。與隨中一等者，疏中說：『對非興治與作齊等』。這裡的『無作』並非是與『作』同時發生，而是指生起對治防護時，就有善行，與受戒的體性一同產生。作用結束后，這種善仍然存在，所以稱這種業為『隨無作』。因為它與過非相對，所以與受戒相同（根據這個，隨無作之外，另有作俱，隨作即謝）。五中戒重發者，說明受戒的體性有三種品級。肥羸不定者，隨戒的體性也有三種。因為業隨心而發，受戒和隨戒各自具有三種心，所以使得無作各有三種品級。標成論者，是爲了簡別有宗，認為受戒只有一種品級，而隨戒有三種品級，所以有一和多的不同。四異中，最初受戒只是起心，所以可以總髮。隨戒是造作和修行，只能分別地發。二中說隨戒無作，事止無者，並非是沒有無作，只是因為隨戒隨著造作而防止過非，造作結束后善仍然存在，沒有防止過非的能力，所以不稱為隨戒，所以說『無』。前面引用的疏文中說『此善常在』，可以證明這一點。三中說二無者，指的是惡和無記。其次是說明作戒。五同中，名稱和體性與前面相反，意義相同，如上所述。短同者，兩種戒都約方便色心，動滅則止。狹同者，不通於惡和無記。如果這樣，像多論中四心得戒，以及下文持犯中自作教人，自業相成，都是約前面的造作方便，其餘的心成就業，難道不是兩種造作都通嗎？

【English Translation】 English version Seeking through meaning. Next is the distinction between good and evil: the first seven branches (referring to the seven virtuous branches) are common to both good and evil, while the last branch (referring to right speech) is limited to good. Distinguishing between the three times and transcendence: the first seven branches are limited to worldly dharmas, the seven evil branches are definitely limited to the world, and the seven virtuous branches are common to transcendence, serving as a means for cultivating the path. The last branch (right speech), in its 'determination,' is common to both worldly and transcendent realms, while the 'path' is limited to transcendence. Four, regarding the first seven virtuous branches: the first two branches (right view, 正見(zheng jian) and right thought, 正思惟(zheng si wei)) and the seventh branch (right mindfulness, 正念(zheng nian)) are common to precepts; the remaining four branches (right action, 正業(zheng ye), right livelihood, 正命(zheng ming), right effort, 正精進(zheng jing jin), and right concentration, 正定(zheng ding)) are limited to general virtue. Five, in 'concentration,' there is both right and wrong. Six, the 'path' is common to both Mahayana and Hinayana. This is how it is explained extensively. Great Gate Second: Similarities and Differences between Receiving and Following Precepts, Five Similarities in Non-Action. Four Similarities in Opposition: 'The essence remains' refers to the initial essence of receiving the precepts not being lost. 'Opposing the matter' means that the matter is the object, and because there is an essence, protection can arise. This essence can prevent faults. It is called the essence that can prevent faults. Equal to One in Following: The commentary says, 'To oppose wrongdoing is to correct and govern, which is equal to action.' The 'non-action' here does not occur simultaneously with 'action,' but refers to when the act of opposing and protecting arises, there is virtuous conduct, which arises together with the essence of receiving the precepts. After the function ceases, this virtue still exists, so this karma is called 'following non-action.' Because it opposes faults, it is similar to receiving precepts (according to this, besides following non-action, there is also action that occurs together, and following action ceases immediately). The Fifth, Repeated Issuance of Precepts: This explains that the essence of receiving precepts has three grades. 'Fat, Lean, and Undetermined' means that the essence of following precepts also has three grades. Because karma arises according to the mind, receiving and following precepts each have three minds, so the non-action each has three grades. The one who marks and completes the treatise is to distinguish the sect that believes that receiving precepts has only one grade, while following precepts has three grades, so there is a difference between one and many. In the Four Differences, initially receiving precepts is only the arising of the mind, so it can be issued generally. Following precepts is creating and cultivating, so it can only be issued separately. The Second says that following precepts has no non-action, and the matter ceases to exist, but this does not mean that there is no non-action. It is only because following precepts prevents faults with creation, and after creation ceases, the virtue still exists, but there is no ability to prevent faults, so it is not called following precepts, so it is said 'none.' The commentary quoted earlier says 'This virtue always exists,' which proves this point. The Third says that the two 'nones' refer to evil and neutral. Next is explaining the precepts of action. In the Five Similarities, the name and essence are opposite to the previous, but the meaning is the same, as mentioned above. 'Short Similarity' means that both precepts are about the expedient color-mind, and when movement ceases, it stops. 'Narrow Similarity' means that it does not extend to evil and neutral. If so, like the four minds receiving precepts in the Many Treatises, and the self-acting and teaching others in the upholding and violating below, the self-karma is accomplished, all about the previous expedient of creation, and the remaining minds accomplish the karma, wouldn't both creations be common?

三性乎。思之可解。四異中第四初示異。故下引文證受。初云受一品者。問多宗可爾。成論戒得重受。那云一品定耶。答雖開重受三品不俱故。若爾無作何以受分三品。答無作非色心故。雖有三品增為一體。作是色心縱增三品初后各異。故無多品。隨中下示多品義。境優劣者即就所防顯境輕重。謂初篇最優眾學最劣中間相望優劣可知。或約能防難易。分者吉羅至難。為優重夷易遣。反劣中間可解。第三門中本說所緣。而分四科者心隨境起。故先明心。心境相應即發受體。故三明戒。戒必有用故后明防。四義相綰不可孤立。故初科先明前略。但下顯今廣。上二句示意。下二句顯益。上句開解。下句次見行。初能緣心中現在簡過未。相續簡一念。疏云。唸唸雖謝不無續起。即以此心為戒因本。二中初示境。如下舉事顯相。如與己為怨。其怨已死即過去也。怨或有子。即現在也。孫雖未生生必為仇。即未來也。業疏云。當生之非為未來是也(舊以腹中子為未來者誤也。即屬現在故)。於此三境俱能起害。欲成凈戒必息噁心。故所緣境遍該三世。涅槃云。若人斬截死屍。以是業緣應墮地獄。引證中論文標問。為破多宗故。答中初句正答。所即指境。如下舉例。且約過去未來亦然。三發戒者。問與上能緣何異。答前是能緣心此即

所發戒。由彼受體無可表示。還約能緣以彰所發。又前二作戒。后二無作。又三局受體。四落隨行。四明防非。初文現在無非者。此約對治心行以論三世。防是預擬不令起非。對治現前則防未非。才失正念即落過非。故知。現在無有防義。釋妨中初問者。業疏標云如昔所傳。則知。古來相承此語。毗尼即七滅諍。前因諍起乃用法。滅即殄已起也。已起即是過去據此。止可言戒但防未來。而兼過去。豈非相違。故須決破。答中初文。境雖過者怨家死也。非非過者斬截事存也。非雖不亡望今凈戒禁之不生。還成未起故曰猶是等。猶是者如雲還同也。此釋順成古解戒防未起之義。次釋即約犯懺。明戒亦通兩防。反破古傳之局。業疏云。昔解。毗尼除已起者。據七毗尼戒防未起。謂壇場受體此局論耳。今解。毗尼亦除已未。如四諍對除。是殄已起。明觀正斷應起不起。即絕未非(戒亦兩防。義同鈔解)。餘下指戒疏。文見業疏。彼又出多宗四位。能緣局一念。所緣唯現在。發戒亦一念。防非通過未。別簡中初科前簡所緣。得罪現在者隨中持犯必對實境故。過未唯起心者境非對現。止可心緣故。說言者顯非皆實故。若下次簡所發。一念者局三法竟一剎那時。以前明緣境通三世。發戒通相續。此須重簡局示分齊。引證中論文明戒。

而舉慈施者以施六度之首大士之行用。以挍量足知高勝。文為二節。初明施戒功等。又下明施不及戒。又二。初明施慈局狹。言備物者謂。財食等物可濟現境。不及過未故。戒下次顯戒通周。下引論證。示偏局過。即同俱舍能非能境互轉生義。下文自見。問中緣防相併。欲顯防非不通現在之義。答中先約隨行。明不防現在。初直定無非。若無等者釋無非所以。上二句顯成過非。下二句開即屬未非。然下次望受體說防過未。初明防未起非。既下次明防過去非。轉難中上明受體能防過未。欲推能防功歸隨行。故此徴之。答中初正示。如下喻顯。城池弓刀喻受體。擬捍擊賊喻隨行。下指戒疏。文亦出業疏。疏云。戒實能防遮斷不起。常須隨行策持臨抗。方游塵境不為陵侵。如世弓刀深能禦敵。終須執持刀陷前陣。四發戒標中。指如上者亦受戒篇。世俗即隨流之徒非白衣也。相即境相。法即戒法。下句顯益。即兩利也。懸舉中初二句明廣遍。要下舉要略示。初總舉。任下別示。初明六大通情非情。次約六塵即非情也。下約六趣等。即有情也。言中陰者業疏問云。六趣生外更有發否。答如來非趣攝。中陰亦復爾。心論云。四生收諸趣。中陰非趣攝。以趣是到義。中陰但傳識故。引文中俱舍初料。學者多昧先須略示。分即是支。謂

【現代漢語翻譯】現代漢語譯本而以慈悲佈施的人，以佈施為六度之首，行菩薩道，用以衡量，足以知道其高勝之處。文分為兩節。首先闡明佈施、持戒的功德等等。其次說明佈施不如持戒。又分為兩部分。首先說明佈施的慈悲有侷限性。說『備物者』，是指財物、食物等可以救濟眼前的境況，不能顧及過去和未來。其次說明持戒的通達周遍。下面引用論證，顯示佈施的偏頗侷限。這如同《俱舍論》中『能』與『非能』的境況相互轉化而產生意義。下文自然會明白。問中，『緣』和『防』並列，想要顯示防止過失不能通達現在的意義。答中，首先就隨行來說，說明不防止現在。首先直接肯定沒有過失。『若無等者』，解釋沒有過失的原因。上面兩句顯示成就過失的原因。下面兩句說明屬於未來的過失。然後從受戒的本體來說，防止過去和未來的過失。首先說明防止未來產生過失。『既下次』說明防止過去產生的過失。轉難中，上面說明受戒的本體能夠防止過去和未來的過失，想要把能夠防止的功勞歸於隨行，所以這樣徵詢。答中，首先正式指示。下面的比喻顯示。城池、弓箭比喻受戒的本體，擬定抵擋賊寇比喻隨行。下面指向《戒疏》。文也出自《業疏》。《疏》中說：『戒確實能夠防止遮斷不生，常常需要隨行策勵執持抵禦，才能在塵境中游歷而不被侵凌，如同世間的弓箭能夠深深地抵禦敵人，最終需要執持，刀陷於前陣。』『四發戒標中』，指像上面所說的也是受戒篇。『世俗』是指隨波逐流之徒，不是白衣。『相』是指境相，『法』是指戒法。下面一句顯示利益，就是兩利。懸舉中，首先兩句說明廣遍。『要下』舉出要略顯示。首先總舉，『任下』分別顯示。首先說明六大通情與非情。其次就六塵來說，就是非情。下面就六趣等來說，就是有情。說『中陰』，《業疏》中問：『六趣之外還有發嗎？』回答說：『如來不是趣所攝，中陰也是這樣。』《心論》中說：『四生收攝諸趣，中陰不是趣所攝，因為趣是到達的意思，中陰只是傳遞識。』引文中，《俱舍論》首先預料，學者大多不明白，需要稍微顯示。『分』就是支，指

【English Translation】 English version Furthermore, those who practice compassionate giving use giving as the foremost of the Six Perfections (Paramitas), the conduct of a Bodhisattva (Mahasattva), to measure and fully know its superiority. This passage is divided into two sections. The first elucidates the merits of giving, precepts, and so on. The second explains that giving is inferior to upholding precepts. This is further divided into two parts. The first clarifies that the compassion of giving is limited. 『Those who provide material goods』 refers to wealth, food, and other items that can aid the present situation but cannot address the past and future. The second part explains the comprehensive nature of upholding precepts. The following citation demonstrates the partial and limited nature of giving. This is similar to the mutual transformation of 『ability』 and 『inability』 in the context of the Abhidharmakośa, which generates meaning. The following text will naturally clarify this. In the question, 『condition』 (緣, hetu) and 『prevention』 (防, pratisedha) are juxtaposed to show that preventing faults cannot extend to the present. In the answer, the initial discussion focuses on following conduct, clarifying that it does not prevent the present. First, it directly affirms that there is no fault. 『If there is no such thing』 explains the reason for the absence of fault. The preceding two sentences reveal the reason for the occurrence of fault. The following two sentences indicate that it pertains to future faults. Then, from the perspective of receiving the precepts, it prevents past and future faults. First, it explains preventing future faults from arising. 『Next』 explains preventing past faults. In the counter-argument, the above explains that the essence of receiving precepts can prevent past and future faults, intending to attribute the merit of being able to prevent to following conduct, hence this inquiry. In the answer, the initial formal instruction is given. The following analogy illustrates this. A city wall and bows and arrows are metaphors for the essence of receiving precepts, while planning to resist bandits is a metaphor for following conduct. The following refers to the Commentary on the Precepts (戒疏, Jie Shu). The text also originates from the Commentary on Karma (業疏, Ye Shu). The Commentary states: 『Precepts truly can prevent and cut off non-arising; one must constantly follow conduct, encourage upholding, and resist, in order to wander in the realm of dust without being invaded, just as worldly bows and arrows can deeply resist enemies, but ultimately one must hold them, and the sword must be plunged into the front lines.』『In the four marks of generating precepts,』 it refers to what was mentioned above, which is also the section on receiving precepts. 『Worldly』 refers to those who follow the current, not laypeople. 『Characteristic』 (相, lakshana) refers to the characteristic of the realm, 『Dharma』 (法, dharma) refers to the Dharma of precepts. The following sentence reveals the benefit, which is mutual benefit. In the suspended explanation, the first two sentences clarify the broad pervasiveness. 『Below』 highlights the essential points. First, it gives a general overview, 『Below』 shows them separately. First, it explains that the six great elements pervade both sentient and non-sentient beings. Second, in terms of the six sense objects, it is non-sentient. Below, in terms of the six realms, it is sentient. Regarding 『intermediate existence』 (中陰, bardo), the Commentary on Karma asks: 『Besides the six realms, is there anything else that arises?』 The answer is: 『The Tathagata is not included in the realms, and neither is the intermediate existence.』 The Treatise on Mind states: 『The four births encompass all realms, but the intermediate existence is not included in the realms, because a realm implies arrival, while the intermediate existence merely transmits consciousness.』 In the cited text, the Abhidharmakośa initially anticipates that scholars mostly do not understand, so it needs to be slightly revealed. 『Division』 (分, vibhaga) is a branch, referring to

七支業。因即戒因。謂能受心。此文欲明五八十具四位之戒並遍生境。故舉支心兩相比校。謂戒支受心有盡不盡容可得戒。生境不遍定不發戒。謂三戒但發四支。具戒全發七支。此明七支多少皆是得戒。即分不定也。又若約三善則三心同時。若約三品則隨得一品。此明三心全缺皆可發戒。即因不定也。獨眾生境不可不盡。故言定也。何下徴釋定義。不得從一種者言必須遍也。分不定中一切謂七分也。俱舍即有部計謂。比丘戒方得七支是具戒故。餘三四支以非具。故若準成宗四戒併發七支。即皆從一切得定也。今依彼引宗計須知。因不定中先明三善。一切者三心俱時也。若起三毒則有單具。若起三善必不相離。故次明三品。不從一切者三心不俱故。釋定中比前分因。不從一切皆發得戒。緣境反之。故云若不從等。何下釋無戒所以。云下轉釋不得之意。死息也。廣示中初五分別者。謂初受時發心斷惡。於此五事有能不能。故生取捨。初簡生類有能不能。二簡戒支。彼宗五八局數定。故若受一二但得善行。成論不爾。分滿皆得十具二戒。體是出家。遮性俱斷則有此過。三謂國土郡縣。四即年月日時。五戒盡壽以論。八戒日夜中說。彼部時定。成宗二戒盡形半日隨機長短。五中自釋。除鬥戰者。謂遇此緣不能持故。如下通結。

【現代漢語翻譯】現代漢語譯本七支業（Saptānga-karma）。因是指戒的因，即能受戒的心。這段文字旨在說明五戒、八戒、十戒和具足戒這四種戒律都能遍及一切眾生境界。因此，用戒支和受戒心兩種情況進行比較。意思是說，戒支和受戒心有盡和不盡的情況，但都有可能得戒。而如果眾生境界不遍及一切，就一定不能發戒。也就是說，沙彌戒只能引發四支，具足戒則能完全引發七支。這說明七支的多少都能得戒，即戒支是不定的。另外，如果從三善心的角度來說，三種善心是同時生起的；如果從三品的角度來說，則隨所得一品。這說明三種善心全部缺失也能發戒，即因也是不定的。只有眾生境界是不可不遍及一切的，所以說是『定』。『何下徴釋定義』是指用提問來解釋『定』的定義。『不得從一種者言必須遍也』是指必須遍及一切眾生境界。『分不定中一切謂七分也』是指戒支不定中的『一切』指的是七支。俱舍宗（Kosha），即有部（Sarvastivada）認為，只有比丘戒才能得到七支，因為它是具足戒。其餘的三支或四支因為不是具足戒，所以不能得到七支。如果按照成實宗（Satyasiddhi-sastra）的觀點，四種戒都能引發七支，即都是從『一切』中得到『定』。現在依據他們的觀點，要知道，因不定中首先說明三善心。『一切者三心俱時也』是指三種善心同時生起。如果生起三種毒心，則有單獨和具足的情況。如果生起三種善心，則必定不會相互分離。所以接著說明三品。『不從一切者三心不俱故』是指三種善心不是同時生起。解釋『定』時，與前面的戒支和因進行比較。『不從一切皆發得戒』，而緣境則相反，所以說『若不從等』。『何下釋無戒所以』是指解釋沒有戒的原因。『云下轉釋不得之意』是指進一步解釋不能得戒的原因。『死息也』是指死亡和氣息斷絕。『廣示中初五分別者』是指最初受戒時發心斷惡，對於這五件事有能不能做到，因此產生取捨。首先簡別眾生種類有能不能受戒。其次簡別戒支。有部認為五戒和八戒的戒條數量是固定的，所以如果只受一兩條戒，只能得到善行。成實宗不這樣認為，無論是分受還是滿受，都能得到十戒和具足戒這兩種戒。體是出家，遮罪和性罪都斷除，則有這種過失。第三是指國土郡縣。第四是指年月日時。五戒以盡形壽為限，八戒則在日夜中說。有部認為時間是固定的。成實宗認為這兩種戒都是盡形壽或半日，可以根據情況長短而定。五戒中自己解釋說，『除鬥戰者』，是指遇到這種因緣就不能持戒。如下面進行總結。

【English Translation】 English version The seven branches of karma (Saptānga-karma). The 'cause' refers to the cause of precepts, namely the mind capable of receiving precepts. This passage aims to clarify that the four types of precepts—the five precepts, eight precepts, ten precepts, and full precepts—can pervade all realms of sentient beings. Therefore, it compares the two situations of precept branches and the mind receiving precepts. It means that the precept branches and the mind receiving precepts have exhaustive and inexhaustive situations, but both have the possibility of obtaining precepts. However, if the realm of sentient beings does not pervade all, then one will certainly not be able to generate precepts. That is to say, the novice precepts can only trigger four branches, while the full precepts can completely trigger seven branches. This illustrates that obtaining precepts is possible regardless of the number of the seven branches, meaning the branches are indefinite. Furthermore, from the perspective of the three wholesome minds, the three wholesome minds arise simultaneously; from the perspective of the three grades, one obtains according to the grade attained. This illustrates that generating precepts is possible even if all three wholesome minds are lacking, meaning the cause is also indefinite. Only the realm of sentient beings must pervade all, hence it is said to be 'definite'. '何下徴釋定義' refers to using questions to explain the definition of 'definite'. '不得從一種者言必須遍也' means that it must pervade all realms of sentient beings. '分不定中一切謂七分也' means that 'all' in the indefiniteness of the branches refers to the seven branches. The Kosha school (Kosha), namely the Sarvastivada school (Sarvastivada), believes that only the Bhikshu precepts can obtain the seven branches because they are the full precepts. The remaining three or four branches cannot obtain the seven branches because they are not the full precepts. According to the view of the Satyasiddhi-sastra school (Satyasiddhi-sastra), all four types of precepts can trigger the seven branches, meaning they all obtain 'definite' from 'all'. Now, based on their viewpoint, it should be known that the indefiniteness of the cause first explains the three wholesome minds. '一切者三心俱時也' means that the three wholesome minds arise simultaneously. If the three poisonous minds arise, there are single and complete situations. If the three wholesome minds arise, they will certainly not be separated from each other. Therefore, it then explains the three grades. '不從一切者三心不俱故' means that the three wholesome minds do not arise simultaneously. When explaining 'definite', it is compared with the preceding branches and causes. '不從一切皆發得戒', while the condition of the environment is the opposite, so it says '若不從等'. '何下釋無戒所以' refers to explaining the reason for not having precepts. '云下轉釋不得之意' refers to further explaining the reason for not being able to obtain precepts. '死息也' refers to death and the cessation of breath. '廣示中初五分別者' refers to the initial vow to renounce evil when receiving precepts, and there is the ability or inability to do these five things, thus giving rise to acceptance or rejection. First, it distinguishes whether sentient beings have the ability to receive precepts. Second, it distinguishes the precept branches. The Sarvastivada school believes that the number of precepts in the five precepts and eight precepts is fixed, so if one only receives one or two precepts, one can only obtain good conduct. The Satyasiddhi-sastra school does not think so. Whether receiving partially or fully, one can obtain the ten precepts and the full precepts. The essence is leaving home, and if both prohibitive and natural transgressions are cut off, then there is this fault. Third, it refers to the country, prefecture, and county. Fourth, it refers to the year, month, day, and time. The five precepts are limited to the end of life, while the eight precepts are spoken of during the day and night. The Sarvastivada school believes that the time is fixed. The Satyasiddhi-sastra school believes that both precepts are for the end of life or half a day, and can be determined according to the length of the situation. In the five precepts, it explains itself, '除鬥戰者', which means that one cannot uphold the precepts when encountering this condition. The following is a summary.

準知。戒善遍不遍異耳。次明能非能者。如於此類眾生不能持。名非所能境于彼類能持名所能境。疏云。以屠者持野獸戒(即所能境屠於家畜為非所能)。獵者持家畜戒(亦所能也。獵以野獸為非所能)。初科文中上二句問起。謂於此類眾生既非所能。今亦通緣望彼發戒有何所以。問意如是。由下釋通謂心無所簡始相應故。次科初過中先牒計。此下斥奪。上句指過。損字寫誤。準疏合作增。下二句申理。謂所能生非能中戒則有減。非能生能中戒則容增。故云互轉生也。疏云。如獵持豬羊戒死生獐鹿戒則減也。或鹿生羊中戒則增也。屠者例爾。第二過中若爾者躡上增減義。則下指過。以戒受舍並假因緣。今自增減正乖戒義。第三過中初縱許上義。謂戒自增減不假因緣。義亦何失。惡下指過。由害心不盡。縱所能境心亦不定。疏云。如獵者持家畜行獵不獲。路逢豬羊心還起殺。準知。得戒之心不容毫髮之惡。高超萬善軌導五乘。眾聖稱揚良由於此。三釋增減。婆沙問者即俱舍自引。若爾者躡前為難。前云互轉有增減過。今難縱令普周不免此過。故須釋之。文中先約非情。有增減過。未有者如冬受春生。戒則有增。有時者如春受秋滅。戒則有減次約有情唯有減過。入般者證阿羅漢。大般涅槃此約灰身入無餘者。不於三界受生

【現代漢語翻譯】現代漢語譯本：應該知道，戒的善行是否周遍取決於對象。接下來解釋『能』與『非能』：對於某類眾生，如果無法持戒，就稱為『非所能境』；對於另一類眾生，如果能夠持戒，就稱為『所能境』。《疏》中說：『比如屠夫持不殺野獸的戒（野獸是所能境），但屠殺家畜則違反戒律（家畜是非所能境）。獵人持不殺家畜的戒（家畜是所能境），但獵殺野獸則違反戒律（野獸是非所能境）。』最初的科文中，前兩句是提問：既然對於某類眾生是『非所能』，那麼現在普遍地希望通過它們來發起戒律，這是什麼原因呢？問題的意思是這樣的。下面的解釋是普遍適用的，因為心沒有分別，所以才能相應。接下來的科文中，首先是陳述對方的觀點，然後進行駁斥。上面的句子指出了過失，『損』字是筆誤，按照《疏》應該寫作『增』。下面的兩句是闡述道理：如果『所能』生出『非能』中的戒，那麼戒律就會減少；如果『非能』生出『能』中的戒，那麼戒律就可能增加。所以說『互相轉化』。《疏》中說：『比如獵人持不殺豬羊的戒，但如果殺死獐鹿，戒律就會減少。或者鹿生出羊，戒律就會增加。』屠夫的情況也是如此。第二個過失中，『若爾者』是承接上面的增減之義。『則下』是指出了過失，因為戒的受持和捨棄都需要因緣，現在自己增加或減少，正好違背了戒律的意義。第三個過失中，首先是縱容上面的觀點，認為戒律自己增加或減少，不需要因緣，又有什麼過失呢？『惡下』是指出了過失，因為害心沒有完全消除，即使是『所能境』，心意也不確定。《疏》中說：『比如獵人持不殺家畜的戒，但如果打獵沒有收穫，在路上遇到豬羊，仍然會生起殺心。』由此可知，得到戒的心不能容忍絲毫的惡念，它超越一切善行，引導五乘，眾聖稱揚，原因就在這裡。以上三種解釋都是關於增減的。《婆沙》中的提問者就是《俱舍論》自己提出的。『若爾者』是承接前面的內容進行詰難。前面說互相轉化有增減的過失，現在詰難即使普遍周遍，也無法避免這個過失，所以需要解釋。文中首先是從非情（無情眾生）的角度來說，有增減的過失。『未有者』比如冬天接受戒律，春天生長，戒律就會增加。『有時者』比如春天接受戒律，秋天滅亡，戒律就會減少。其次是從有情（有情眾生）的角度來說，只有減少的過失。『入般者』是指證得阿羅漢（Arhat），進入大般涅槃（Mahaparinirvana），這是指灰身泯智，進入無餘涅槃（nirvana），不再於三界（Three Realms）受生。

【English Translation】 English version: It should be known that the pervasiveness of the virtue of precepts depends on the object. Next, explaining 'capable' and 'incapable': Regarding a certain type of sentient being, if one cannot uphold the precepts, it is called an 'incapable object'; regarding another type of sentient being, if one can uphold the precepts, it is called a 'capable object'. The Commentary says: 'For example, a butcher upholds the precept of not killing wild animals (wild animals are capable objects), but slaughtering domestic animals violates the precept (domestic animals are incapable objects). A hunter upholds the precept of not killing domestic animals (domestic animals are capable objects), but hunting wild animals violates the precept (wild animals are incapable objects).' In the initial section of the text, the first two sentences raise a question: Since a certain type of sentient being is 'incapable', what is the reason for universally hoping to generate precepts through them now? The meaning of the question is like this. The following explanation is universally applicable because the mind has no discrimination, so it can be in accordance. In the following section, first, the opponent's view is stated, and then it is refuted. The sentence above points out the fault; the word '損' (sun, loss) is a mistake, according to the Commentary, it should be written as '增' (zeng, increase). The following two sentences explain the principle: If 'capable' gives rise to precepts in 'incapable', then the precepts will decrease; if 'incapable' gives rise to precepts in 'capable', then the precepts may increase. Therefore, it is said to 'transform mutually'. The Commentary says: 'For example, a hunter upholds the precept of not killing pigs and sheep, but if he kills roe deer, the precepts will decrease. Or if a deer gives birth to a sheep, the precepts will increase.' The butcher's situation is similar. In the second fault, '若爾者' (ruo erzhe, if so) is in continuation of the meaning of increase and decrease above. '則下' (ze xia, then below) points out the fault, because the acceptance and abandonment of precepts require conditions, and now increasing or decreasing them oneself directly violates the meaning of the precepts. In the third fault, first, the above view is tolerated, thinking that the precepts increase or decrease themselves, without needing conditions, what fault is there? '惡下' (e xia, evil below) points out the fault, because the intention to harm has not been completely eliminated, even if it is a 'capable object', the intention is not certain. The Commentary says: 'For example, a hunter upholds the precept of not killing domestic animals, but if hunting is unsuccessful, and he encounters pigs and sheep on the road, he will still generate the intention to kill.' From this, it can be known that the mind that obtains the precepts cannot tolerate the slightest evil thought, it transcends all good deeds, guides the Five Vehicles, and the saints praise it, the reason is here. The above three explanations are all about increase and decrease. The questioner in the Vibhasa is the Abhidharma-kosa itself. '若爾者' (ruo erzhe, if so) is in continuation of the previous content to question. The previous said that mutual transformation has the fault of increase and decrease, and now it is questioned that even if it is universally pervasive, it cannot avoid this fault, so it needs to be explained. The text first speaks from the perspective of non-sentient beings, there is the fault of increase and decrease. '未有者' (wei you zhe, not yet existing) such as accepting precepts in winter, growing in spring, the precepts will increase. '有時者' (you shi zhe, sometimes existing) such as accepting precepts in spring, perishing in autumn, the precepts will decrease. Secondly, from the perspective of sentient beings, there is only the fault of decrease. '入般者' (ru ban zhe, entering Nirvana) refers to attaining Arhatship, entering Mahaparinirvana, this refers to the extinguishing of the body and mind, entering nirvana without remainder, and no longer being born in the Three Realms.

。即眾生減也。答中初句世疑。戒本防非。三乘果人煩惑。既傾業非永喪。何用戒為。又經律中如來成道方始感戒。羅漢破結上法得戒準此。初句頗決深疑。更有別通。文在義鈔。境不盡者經云。眾生無盡戒亦無盡。此舉正報必兼依報。故非情境亦無盡也。第二句正通前難。餘三相因而來。心過在者以惑心未破。妄業隨興害生。斷草心不息故。三二俱句。凡夫現境二皆存故。四中不同者如初四重。名僧尼同戒。后四重尼有僧無。漏觸粗嘆僧有尼無。名不同戒。如僧轉為尼。漏觸等境非我所防復無能防。故云俱謝。此句論謝即不同前謝滅之謝。比之可知。次明非情中初文論。約大千者據宗限也。下文多雲法界。其語猶通。須約大小簡辨寬狹。此意常切知之。罪福即善惡也。善生中且舉無情。四義如下配戒中。以下結勸可知。三情境中阿鼻非想。別舉上下統攝中間。可不可者或約三世可。即現在不可。即過未又現在中五道相隔。又人中遠近不及。又近中凡聖可否等。乃至者略淫盜也。如來者獨指釋迦。亦當分義大取恒沙。三因緣者即三善也。又下結嘆。通五眾者境量同故。戒德瓶者即喻受體。智論云。持戒之人無事不得。破戒之人一切皆失。譬如有人常供養天。以求富貴天愍此人乃與一器。名曰德瓶。所須之物從此瓶出。

【現代漢語翻譯】現代漢語譯本：『即眾生減也』，這是說眾生減少的情況。回答中的第一句是針對世人的疑惑。戒律的根本在於防止過失。三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）的修行者已經證得果位，他們的煩惱和迷惑已經消除，所造的惡業並非永遠無法消除，那麼為何還需要戒律呢？而且，在經律中，如來（Tathagata）成道之後才開始受戒，阿羅漢（Arhat）破除煩惱結縛，證得上乘佛法后才得戒。按照這個道理，第一句似乎解決了很深的疑惑，但還有其他的解釋，相關內容在《義鈔》中有記載。『境不盡者』，經中說：『眾生無盡，戒亦無盡』。這裡所說的正報必然包含依報，所以非情之境也是無盡的。第二句正是爲了解釋前面的疑問。其餘三句是相互關聯的。『心過在者』，因為迷惑之心沒有破除，虛妄的業隨之產生，傷害眾生。即使斷除草木，貪嗔癡的心念也不會停止。『三二俱句』，凡夫（prthagjana）所處的境界，情與非情二者都存在。第四句中的不同之處在於，例如最初的四重戒，是比丘（bhiksu）和比丘尼（bhiksuni）共同遵守的戒律。後面的四重戒，比丘尼有而比丘沒有。漏觸等粗重的過失，比丘有而比丘尼沒有，這被稱為不同的戒律。例如比丘轉變為比丘尼，漏觸等境界不是我所能防止的，也沒有能力防止，所以說『俱謝』。這裡的『謝』與前面所說的『謝滅』的『謝』不同，對比可知。接下來解釋非情之境，最初的文論是關於大千世界的，這是根據宗派的界限而言的。下面的文字大多說的是法界（Dharmadhatu），這種說法更為普遍。需要根據大小來區分寬窄。這個意思要經常牢記。罪福就是善惡。善生中且舉無情，四種含義如下，在配戒中會提到。以下是總結勸誡，可以知道。『三情境中阿鼻非想』，分別舉出上下，統攝中間。『可不可者』，或者根據三世（過去，現在，未來）來說，『可』指的是過去和未來，『不可』指的是現在。又在現在中，五道（地獄，餓鬼，畜生，人，天）相互隔絕。又在人道中，遠近不及。又在近處，凡夫和聖人（arya）的可否等等。『乃至者』，省略了淫戒和盜戒。『如來者』，特指釋迦牟尼（Sakyamuni），也應當理解為分義，廣泛地包含恒河沙數諸佛。『三因緣者』，就是三種善因。下面的總結讚歎，適用於五眾（比丘，比丘尼，沙彌，沙彌尼，式叉摩那），因為境界和數量相同。『戒德瓶者』，這是比喻受戒的功德。智論中說：『持戒的人，沒有事情不能成功；破戒的人，一切都會失去。』譬如有人經常供養天神，以求富貴，天神憐憫這個人，就給他一個寶瓶，名叫『德瓶』，所需要的物品都可以從這個寶瓶中取出。

【English Translation】 English version: 'That is, the reduction of sentient beings.' This refers to the situation where sentient beings decrease. The first sentence in the answer addresses the doubts of the world. The essence of precepts lies in preventing faults. Practitioners of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) have already attained fruition, and their afflictions and delusions have been eliminated. The negative karma they have created is not eternally irretrievable, so why are precepts still needed? Moreover, in the sutras and vinaya, the Tathagata (如來) only began to receive precepts after attaining enlightenment, and Arhats (阿羅漢) receive precepts after breaking the bonds of affliction and attaining the higher Dharma. According to this reasoning, the first sentence seems to resolve a deep doubt, but there are other explanations, which are recorded in the 'Yi Chao'. 'Those whose realms are inexhaustible,' the sutra says, 'Sentient beings are inexhaustible, and precepts are also inexhaustible.' The primary retribution mentioned here necessarily includes the dependent retribution, so the non-sentient realm is also inexhaustible. The second sentence is precisely to explain the previous question. The remaining three sentences are interconnected. 'The fault lies in the mind,' because the mind of delusion has not been eradicated, and false karma arises accordingly, harming sentient beings. Even if grass and trees are cut off, the thoughts of greed, hatred, and ignorance will not cease. 'The three and two are both present,' in the realm where ordinary beings (prthagjana) reside, both sentient and non-sentient exist. The difference in the fourth sentence is that, for example, the first four major precepts are jointly observed by monks (bhiksu) and nuns (bhiksuni). The latter four major precepts are present for nuns but not for monks. Gross faults such as leakage and contact are present for monks but not for nuns, which are called different precepts. For example, when a monk becomes a nun, the realms of leakage and contact are not something I can prevent, nor do I have the ability to prevent, so it is said that 'both cease.' The 'cease' here is different from the 'cease of extinction' mentioned earlier, which can be understood by comparison. Next, the non-sentient realm is explained. The initial discussion is about the great chiliocosm, which is based on the limits of the sect. The following texts mostly speak of the Dharmadhatu (法界), which is a more general statement. It is necessary to distinguish between width and narrowness according to size. This meaning should always be kept in mind. Sin and merit are good and evil. In 'Shan Sheng', only the non-sentient is mentioned, and the four meanings are as follows, which will be mentioned in the precept matching. The following is a summary of exhortations, which can be known. 'Among the three sentient realms, Avici and Non-Thought,' separately cite the upper and lower, encompassing the middle. 'Possible or impossible,' or according to the three times (past, present, future), 'possible' refers to the past and future, and 'impossible' refers to the present. Also, in the present, the five paths (hell, hungry ghosts, animals, humans, gods) are mutually isolated. Also, in the human realm, distance is not enough. Also, in the near, the possibility of ordinary people and sages (arya), and so on. 'Even to,' omits the precepts of lust and theft. 'Tathagata (如來),' specifically refers to Sakyamuni (釋迦牟尼), and should also be understood as a partial meaning, broadly including countless Buddhas as numerous as the sands of the Ganges. 'The three causes and conditions' are the three good causes. The following summary and praise are applicable to the five assemblies (bhiksu, bhiksuni, sramanera, sramanerika, siksamana), because the realm and quantity are the same. 'Precept Virtue Vase,' this is a metaphor for the merit of receiving precepts. The Treatise on Wisdom says: 'A person who upholds the precepts has nothing that cannot be accomplished; a person who breaks the precepts loses everything.' For example, a person often makes offerings to the gods to seek wealth and honor, and the gods have compassion on this person and give him a treasure vase called 'Virtue Vase', from which the items needed can be taken.

其人得已應意所欲。以至憍佚立瓶上。舞瓶即破壞眾物皆滅。持戒之人亦復如是。種種妙樂無愿不得。若憍佚自恣。亦如彼人破瓶失物。端拱謂縱不持也。福德即無作。了論中初科分二。初引論。據下二結嘆。初中先引論文。次引論解。此又分二。初配數顯德。前釋名義。福即善業河即譬喻。破戒煩惱即業惑。二道言下合數。三段先示戒數。所引律戒皆彼論自指。此土並無。又指尼別戒亦據彼部。不可以今宗挍之。問了論宗正量。何以戒數不依彼部。答或恐止量戒本宗彼二律。又恐欲顯多相故用別部也。一一戒下次以十利配戒。一戒有十利。總成四千二百。一一功德下後以十行配利。一利有十行。一戒成百行。總成四萬二千。信等者等取二精進三念四定五慧。身口二護通一切戒。不可專配七支。又下二舉名顯具。謂以無愿之名顯滿足之義。言學處者是修行者所依處故。問中論取僧尼二戒。合成四百二十。今據一眾不當具發四萬二千。故以為問。初解中謂。一眾邊實不可具。準前二律僧有三百二十一戒。則有三萬二千一百。尼戒但出與僧別戒之數。未知彼部尼戒少多。不可妄配(舊記以四分戒配數非也)。次解中。以僧尼轉根即互入眾更不重受。故知。比丘一體具二眾戒。尼亦例爾。次七眾多少五戒引論中。先明有情。

並下示無情。始終者彼宗五戒局盡形。故設下通示五法。不隨緣境有減失。故此中情無情共論。三善別配總十五戒。義準中初明情境。先離淫境。則對女六戒。對男五戒。發下配心毒。下示非情。若情非情合數。則對女二十一。對男十八此約單配。準開七毒。則女四十九。男四十二。八戒中指情同上。亦約依論義準二數不同。非情五者。一酒。二花纓。三高床。四歌伎。五不過中食。一一三戒若情非情合數。依論則得二十七戒。義準則對女三十三。對男三十。私約七毒對女七十七。對男七十可知(上且依彼論四支示數)。十戒初中上示境同僧。下準文以證。律文即大小持犍度。戒戒下者即二部戒本。標四分者簡余宗不爾。多論四支同前五八故也。釋妨中說相列十。而云同僧正相違故。此下釋通。初出列相之意。故下以具戒白四比類。方列十四者十即十戒對上三歸。四即四重對一羯磨。具戒中論文且約單犯。一一眾生所對境也。身口七支即所造業。戒所禁也。三毒即能造心業之本也。論舉有情。非情三戒一一亦爾也。義準中初離毒心。三單如論。互起中二三者謂復有三也。一貪瞋。二貪癡。三瞋癡等分即具足一也。通上三單共為七毒。女人下離過境也。於七業中唯淫可離。所以爾者如淫一道。余道無污。殺有四處。隨一

即死。故不須分(腦喉心腰)。七下以毒歷支。以支對境。一一支中各有七毒。對男女境合數可見。后二句歷非情境。則不可數。結指中善生五種統攝戒境。但舉境比法。故云譬耳。非譬喻也。雪猶理也。問攝戒中以佛制戒其相非二。而前對情境但說七支。疑其未盡。故申此問。初答盡中配戒種類文出多宗。戒疏義鈔並引。止以四重攝一切戒。種名乃通。諸篇條相各自為種。類名則局。唯據殘下諸聚。是種之類。今明種類且約偏對。種即四重根本異故。類即餘篇枝條生故。縱有無量不出此四。次不盡中初句立義。以下釋所以。殺打別者所防過異也(疏作輕重不同)。能防異者對治行別也。故下引證。彼具云。除十善業及十惡業(化教業道)善戒(制教七支)惡戒已(即不律儀)。更有業戒所不攝者。謂善惡法(此依古記所引)。今鈔略舉善惡戒耳。準此經文。則以根本隔出業戒。可證七支不攝余戒。故云故知等。此二句若取偶對合云七支根。本所收。或不改上句。則下句合云種類業戒所攝。在文順便。今戒本中初篇四重。及九十中兩舌毀呰口綺則七支戒。除此已外皆業戒也(舊記以殺妄大小謂七支。攝九戒非也。此亦輕重不同何得相攝)。問據此所解即應不立種類耶。答前後兩解大途不異。但前以七支總攝種類。后以

七支自為根本。別立業戒統收種類。多見妄解故此細釋。作句中前約根本種類。統收眾戒然與業道容有相濫。故須料簡。初句后三者。即貪瞋邪見化教所禁故名善。律所不制故非戒。四分重緣相同十業可入戒收。若約菩薩十善俱戒。如是知之。第三句中初示相。以下雙釋。不要期者顯示世善無愿體也。反此者謂有要期受體。然後如體而修。問戒儀中上明戒體周遍。頗濫律儀故當分折。答中初以義略分。衍猶遍也。以律訓法法即遍制。恒令不起不待對事。戒者訓禁。禁即對過。防遏為功。必約對境。二皆有相故併名儀。如下舉善惡。委示又二。初善二惡尋文可解。三戒行中初科言二戒者。示現隨戒義故。方便言通。且約遠離對治之智。正釋中初文前約法明。要期即盡形斷惡決絕之誓。思即緣境周遍。慈愍之心。合此二心混為一愿。即受體也。稱願者合上要思。即隨順義。譬下次約喻顯。初營宮宅喻求聖道。下喻受隨可知。營構謂造立屋宇。相須中初敘互缺。先明缺隨。寒露者喻無善蓋覆。弊謂困死喻沉惡道。若下次明缺受。隨生死者但是世善非道基故。又局狹者緣境不遍。噁心存故。穿窬謂穿壁窬墻也。由無外院。其間房室容彼穿窬。此明無受防約雖修善行。還為塵擾喪失善根。如賊穿窬盜竊財寶也。必下示相須。問中

上明相須。其功一等。招生感果必有親疏。故須顯示。答中初對顯親疏。上二句明受疏也。必下明隨親也。以壇場初受頓起虛愿。對境防約漸修實行。行即成因。因能感果。故業疏云。故偏就行能起后習。不約虛愿來招樂果。然受隨二法義必相須。但望牽生功有強弱。隨雖感果全自受生。受雖虛愿終為隨本。是則懸防發行。則受勝隨微。起習招生則隨強受弱。教文用與學者宜知。故下二別彰行相又三。初成隨之相。一受等者舉始終也。方便者對治智也。正念者攝妄緣也。護本受者隨順義也。入行心者即示二持成業處也。三善體者明業性也。則明等者示必修也。以知。感果功在隨中。則知。徒受不持無益矣。若下明無隨之失。為戒欺者功業深重犯致大罪故。不如不受者激勵之切。非抑退也。是下結誥。行者之言通囑末代也。令善識者誡精學也。一須識教教有開制。二須識行行有順違。三須識業業有善惡。四須識果果有苦樂。必明此四始可攝修。業性等者如向所明。順持違犯善惡因果皆如業理。非妄抑揚令生信故灼明也。◎

◎四戒相者正當本篇。相有形狀。覽而可別。前明戒法但述功能。次明戒體唯論業性。后明戒行略示攝修。若非辨相則法體行三一無所曉。何以然耶。法無別法即相是法。體無別體總相為體。行

【現代漢語翻譯】現代漢語譯本上明相須（相互依存）。它們的功用是同等的。招生感果（招致果報）必然有親疏之別，所以必須加以顯示。回答中首先針對顯親疏的問題。上面兩句說明受戒的功用較弱。『必下明隨親也』（下面說明隨行更為重要）。因為在壇場初受戒時，只是頓然生起虛愿，而面對境界的防護約束和漸修實行，才是真正的成因。因能感果。所以《業疏》中說：『所以偏重於行能生起後來的習氣，而不是依靠虛愿來招致快樂的果報。』然而，受戒和隨行這兩種方法在意義上必然相互依存，但就牽引產生功用的強弱而言，隨行更為重要。隨行雖然感果完全依賴於受戒而生，但受戒的虛愿最終還是以隨行為根本。這樣說來，懸空防護和發行願力，那麼受戒的功用就勝過隨行，而起習招生，那麼隨行的功用就強於受戒。教文的運用，學者應該知曉。所以下面的兩段分別彰顯行相，又分為三點。首先是成就隨行之相。『一受等者』（一受等同）是舉出始終。『方便者』（方便）是對治煩惱的智慧。『正念者』（正念）是攝持妄念。『護本受者』（守護根本所受之戒）是隨順戒律的意義。『入行心者』（進入修行之心）就是指示二持（堅持）成就業處。『三善體者』（三種善體）是說明業的性質。『則明等者』（那麼明瞭等等）是顯示必須修行。因為知道感果的功用在於隨行之中，那麼就知道，徒然受戒而不堅持修行是沒有益處的。『若下明無隨之失』（如果下面說明沒有隨行的過失）。『為戒欺者』（爲了防止欺騙戒律的人），功業深重，犯戒會導致大罪。『不如不受者』（不如不受戒）是激勵之切，並非抑制退縮。『是下結誥』（下面是總結告誡）。『行者之言』（修行者的話）是通告末代。『令善識者』（使善於認識的人）是告誡精進學習。一須識教（必須認識教法），教法有開有制。二須識行（必須認識修行），修行有順有違。三須識業（必須認識業），業有善有惡。四須識果（必須認識果報），果報有苦有樂。必須明白這四點，才可以攝持修行。『業性等者』（業的性質等等）如前面所說，順從戒律則堅持，違背戒律則觸犯，善惡因果都如業的道理，不是虛妄的抑揚，爲了使人生起信心，所以要明確說明。◎ ◎四戒相者（四種戒相）正當本篇。相有形狀，覽而可別。前明戒法（前面說明戒法）但述功能，次明戒體（其次說明戒體）唯論業性，后明戒行（後面說明戒行）略示攝修。若非辨相（如果不能分辨戒相），則法體行三（那麼法、體、行三者）一無所曉。何以然耶（為什麼這樣說呢）？法無別法（法沒有別的法），即相是法。體無別體（體沒有別的體），總相為體。行

【English Translation】 English version The above clarifies their mutual dependence. Their functions are equal. The generation of rebirths and the experiencing of karmic results (Zhao Sheng Gan Guo) necessarily have degrees of closeness and distance, so they must be shown. The answer initially addresses the issue of showing closeness and distance. The first two sentences explain that receiving precepts has a weaker function. 'Bi Xia Ming Sui Qin Ye' (The following explains that following practice is more important). Because when initially receiving precepts in the altar, only a sudden empty vow arises, while guarding against circumstances and gradually practicing are the true causes. Cause can bring about result. Therefore, the 'Karma Commentary' says: 'Therefore, emphasis is placed on practice being able to generate later habits, rather than relying on empty vows to bring about happy results.' However, the two methods of receiving precepts and following practice are necessarily interdependent in meaning, but in terms of the strength of attracting and generating function, following practice is more important. Although following practice relies entirely on receiving precepts for generating results, the empty vow of receiving precepts ultimately takes following practice as its root. In this way, if one emptily guards and issues vows, then the function of receiving precepts surpasses following practice, while if one generates habits and attracts rebirths, then the function of following practice is stronger than receiving precepts. Scholars should know the application of the teachings. Therefore, the following two paragraphs separately highlight the characteristics of practice, further divided into three points. First is the characteristic of accomplishing following practice. 'Yi Shou Deng Zhe' (One receiving is equal) cites the beginning and the end. 'Fang Bian Zhe' (Expedient means) is the wisdom to counteract afflictions. 'Zheng Nian Zhe' (Right mindfulness) is the holding of deluded thoughts. 'Hu Ben Shou Zhe' (Protecting the fundamentally received precepts) is the meaning of following the precepts. 'Ru Xing Xin Zhe' (Entering the mind of practice) indicates the two holdings (persistence) that accomplish the karmic place. 'San Shan Ti Zhe' (Three good bodies) explains the nature of karma. 'Ze Ming Deng Zhe' (Then understanding etc.) shows that one must practice. Because knowing that the function of experiencing karmic results lies in following practice, then one knows that merely receiving precepts without persisting in practice is of no benefit. 'Ruo Xia Ming Wu Sui Zhi Shi' (If the following explains the faults of not following practice). 'Wei Jie Qi Zhe' (To prevent those who deceive the precepts), the merit is profound, and violating the precepts leads to great sins. 'Bu Ru Bu Shou Zhe' (It is better not to receive the precepts) is a strong encouragement, not a suppression or retreat. 'Shi Xia Jie Gao' (The following is a concluding admonition). 'Xing Zhe Zhi Yan' (The words of the practitioner) is a general announcement to later generations. 'Ling Shan Shi Zhe' (Making those who are good at recognizing) is an admonition to diligently study. One must recognize the teachings, the teachings have opening and restriction. Two must recognize practice, practice has accordance and violation. Three must recognize karma, karma has good and evil. Four must recognize karmic results, karmic results have suffering and happiness. One must understand these four points in order to embrace practice. 'Ye Xing Deng Zhe' (The nature of karma etc.) is as mentioned earlier, following the precepts is persistence, violating the precepts is transgression, good and evil causes and effects are all like the principles of karma, not false praise or criticism, in order to make people generate faith, so it must be clearly explained. ◎ ◎The four precept characteristics (Si Jie Xiang) are precisely the subject of this chapter. Characteristics have shapes, which can be distinguished by looking at them. The previous explanation of precept dharma (Qian Ming Jie Fa) only described functions, the next explanation of precept body (Ci Ming Jie Ti) only discussed karmic nature, and the later explanation of precept practice (Hou Ming Jie Xing) briefly showed how to embrace practice. If one cannot distinguish the characteristics (Ruo Fei Bian Xiang), then the three of dharma, body, and practice (Ze Fa Ti Xing San) will not be understood at all. Why is that (He Yi Ran Ye)? Dharma has no separate dharma (Fa Wu Bie Fa), the characteristic is dharma. Body has no separate body (Ti Wu Bie Ti), the total characteristic is the body. Practice

無別行履相成行。是故學者於此一門深須研考。然相所在唯指教詮。大略而言。即二百五十篇聚不同。一一篇中名種差別。一一種內有犯不犯。一一犯中因果重輕犯緣通別。舉要示相不出列緣。緣雖多少不出心境。罪無自體必假緣構。非境不起。非心不成。若曉此意類通一切皎如指掌。余更如文。敘意中初敘相廣難持。有境是者彰其遍也。緣者或指上境。或約心緣。綿猶遠也。通過未故。亙即遍也。周法界故。攝心漫者凡心微劣持奉難故。今下明本文顯要。則有三易。一人誦常聞。二文相有據。三條別不濫。自下遮疑。恐謂戒相既廣。但釋戒本已外持犯何由可通。故此釋之。準例者準此。例彼一切類通。相承者以彼承此。楷模不異。若達戒本萬境皆然。解一千從故云薄知等。篇目者篇聚都名前篇已解。持犯總義廣在後云。此則單錄別條直顯行相。古來講解。例以刪定戒本。輒加註釋乃用鈔文牒釋戒相。顛亂祖乘昏迷後學。為弊斯久。卒難曉喻。今略點示。有識知非早須廢舍。鈔是宗鈔那得釋文。序云。若長途散釋。則寡于討論。必隨相曲分便過在繁碎。今反以宗鈔牒釋戒文。深乖鈔旨。此一非也。含注戒本自有解申。乃全依本文一無改易。即戒序云。今依律本具錄正經。仍隨佛解即為注述是也。但以翻傳詞尚淳質。故

【現代漢語翻譯】現代漢語譯本無別行履相成行：沒有其他的行為可以獨立成就修行。因此，學習者對於戒律這一方面需要深入研究和考察。然相所在唯指教詮：然而戒相的所在，只能通過佛陀的教導和解釋來了解。大略而言，即二百五十篇聚不同，一一篇中名種差別，一一種內有犯不犯，一一犯中因果重輕犯緣通別：概括來說，就是二百五十條戒律的內容各不相同，每一條戒律中名稱和種類有差別，每一種類中又有犯與不犯的區別，每一次犯戒中又有因果的輕重，以及犯戒的因緣是共通的還是特別的。舉要示相不出列緣，緣雖多少不出心境，罪無自體必假緣構，非境不起，非心不成，若曉此意類通一切皎如指掌：總括要點來揭示戒相，都離不開列舉各種因緣。因緣雖然有多有少，但都離不開心和境。罪過本身沒有自性，必須藉助因緣才能構成。沒有外境，罪過不會產生；沒有內心，罪過也不會成立。如果明白了這些道理，就能舉一反三，通曉一切戒律，就像看自己的手掌一樣清楚。余更如文：其餘的可以參考經文。敘意中初敘相廣難持，有境是者彰其遍也：在敘述意義中，首先敘述戒相的廣泛和難以持守，『有境是者』是彰顯戒相的普遍性。緣者或指上境，或約心緣，綿猶遠也，通過未故，亙即遍也，周法界故：因緣，或者指上面的外境，或者指內心的因緣，『綿』是長遠的意思，『通過未故』是指還沒有通過，『亙』是普遍的意思，因為周遍法界。攝心漫者凡心微劣持奉難故：收攝內心散漫，是因為凡夫的心力微弱，難以持守奉行。今下明本文顯要，則有三易：現在下面說明本文的顯要之處，有三個容易之處。一人誦常聞，二文相有據，三條別不濫：一是人們經常誦讀和聽聞，二是經文和戒相有依據，三是條文分別清楚，不會混淆。自下遮疑，恐謂戒相既廣，但釋戒本已外持犯何由可通，故此釋之：下面消除疑惑，恐怕有人認為戒相既然如此廣泛，只解釋戒本以外的持戒和犯戒如何才能通達，所以這裡解釋這個問題。準例者準此，例彼一切類通，相承者以彼承此，楷模不異，若達戒本萬境皆然，解一千從故云薄知等：『準例』是依據這個，類推其他一切，觸類旁通。『相承』是以那個承接這個，模式沒有不同。如果通達了戒本，那麼面對萬境都是一樣的。理解一千條戒律，是從理解一條開始的，所以說只是『薄知』等等。篇目者篇聚都名前篇已解，持犯總義廣在後云：『篇目』是篇章的集合，都叫做篇，前面的篇章已經解釋過了，持戒和犯戒的總的意義，在後面會詳細說明。此則單錄別條直顯行相：這裡只是單獨記錄個別的條文，直接顯示戒相。古來講解，例以刪定戒本，輒加註釋乃用鈔文牒釋戒相，顛亂祖乘昏迷後學，為弊斯久，卒難曉喻：古代的講解，通常以刪定戒本為例，隨意增加註釋，甚至用鈔文來解釋戒相，顛倒了祖師的傳承，使後來的學習者昏迷，這種弊端已經很久了，最終難以理解。今略點示，有識知非早須廢舍：現在稍微點明一下，有見識的人知道這些錯誤，應該及早廢棄。鈔是宗鈔那得釋文：『鈔』是宗派的註解，怎麼能用來解釋經文呢？序云，若長途散釋，則寡于討論，必隨相曲分便過在繁碎，今反以宗鈔牒釋戒文，深乖鈔旨，此一非也：序言說，如果長篇大論地分散解釋，那麼就會缺乏討論，必定會隨著戒相而曲解，這樣就會過於繁瑣。現在反而用宗派的註解來解釋戒文，這深深違背了註解的宗旨，這是一個錯誤。含注戒本自有解申，乃全依本文一無改易，即戒序云，今依律本具錄正經，仍隨佛解即為注述是也：含注戒本本身就有解釋和闡述，完全依據經文，沒有絲毫改動，就像戒序所說，現在依據律本完整地記錄正經，仍然按照佛陀的解釋來進行註釋。但以翻傳詞尚淳質，故：只是因為翻譯的詞語還保持著淳樸的本質，所以。

【English Translation】 English version 『No separate conduct, practice is achieved through interdependence.』 Therefore, learners must deeply study and examine this aspect of the precepts. 『The location of the characteristics (of precepts) lies solely in the teachings and explanations.』 However, the location of the characteristics of the precepts can only be understood through the Buddha's teachings and explanations. 『Generally speaking, the two hundred and fifty precepts are different in their groupings. Within each grouping, the names and types differ. Within each type, there is whether it is a violation or not. Within each violation, the karma of cause and effect is heavy or light, and the conditions for the violation are common or specific.』 Broadly speaking, the 250 precepts differ in their groupings; within each grouping, the names and types differ; within each type, there are distinctions between violations and non-violations; and within each violation, the karma of cause and effect varies in weight, and the conditions for the violation are either common or specific. 『To summarize and show the characteristics, it does not go beyond listing the conditions. Although the conditions are many or few, they do not go beyond the mind and the environment. Sin has no self-nature and must be constructed through conditions. It does not arise without an environment, and it is not formed without the mind. If you understand this meaning, you can understand everything like the palm of your hand.』 To summarize and reveal the characteristics of the precepts, it never goes beyond listing the various conditions. Although the conditions may be numerous or few, they never go beyond the mind and the environment. Sin itself has no inherent nature; it must be constructed through conditions. Without an external environment, sin cannot arise; without the mind, sin cannot be established. If you understand these principles, you can infer from one instance to understand all precepts, as clearly as seeing your own palm. 『The rest is as in the text.』 The remaining details can be found in the scriptures. 『In the introduction, it first describes the breadth of the characteristics and the difficulty of upholding them. 『Having an environment』 emphasizes its pervasiveness.』 In the introduction, it first describes the breadth of the characteristics of the precepts and the difficulty of upholding them. 『Having an environment』 emphasizes the pervasiveness of the precepts. 『Conditions either refer to the above environment or relate to mental conditions. 『Mian』 means far away. 『Through not yet』 means not yet passed. 『Geng』 means pervasive, because it pervades the Dharma realm.』 Conditions either refer to the external environment mentioned above or relate to internal mental conditions. 『Mian』 signifies distance, 『Through not yet』 indicates something not yet passed, and 『Geng』 signifies pervasiveness because it encompasses the entire Dharma realm. 『Gathering the scattered mind is because the ordinary mind is weak and difficult to uphold.』 Gathering the scattered mind is necessary because the minds of ordinary beings are weak and it is difficult to uphold and practice the precepts. 『Now, below, clarifying the essentials of the text, there are three easinesses.』 Now, in the following section, clarifying the essential points of the text, there are three aspects that make it easier to understand. 『First, people often recite and hear it. Second, the text and characteristics have a basis. Third, the articles are distinct and not mixed up.』 First, people frequently recite and hear the precepts. Second, the text and the characteristics of the precepts have a solid foundation. Third, the articles are clearly distinguished and not confused. 『From below, dispelling doubts, fearing that it is said that since the characteristics of the precepts are so broad, how can upholding and violating be understood outside of explaining the precepts? Therefore, this explains it.』 The following section addresses doubts, fearing that some may think that since the characteristics of the precepts are so broad, how can one understand upholding and violating the precepts beyond simply explaining the basic precepts? Therefore, this section provides an explanation. 『The standard example is based on this, and all other categories are inferred. Inheritance is based on this, and the model is no different. If you understand the basic precepts, all environments are the same. Understanding one thousand comes from understanding one, so it is said to be 『little knowledge』 etc.』『The standard example』 means to use this as a basis to infer all other categories, achieving comprehensive understanding. 『Inheritance』 means to build upon this foundation, with the model remaining consistent. If you understand the basic precepts, then all situations are the same. Understanding a thousand precepts begins with understanding one, hence the saying 『little knowledge,』 etc. 『The chapter titles are the names of the chapter gatherings, and the previous chapters have been explained. The general meaning of upholding and violating will be explained in detail later.』『Chapter titles』 refers to the names of the chapter gatherings, and the previous chapters have already been explained. The general meaning of upholding and violating the precepts will be explained in detail later. 『This is a simple record of separate articles directly showing the characteristics of conduct.』 This section simply records individual articles, directly revealing the characteristics of conduct. 『Ancient explanations, for example, used the revised precepts, often adding annotations and using notes to explain the characteristics of the precepts, disrupting the ancestral vehicle and confusing later learners. This has been a long-standing problem, and it is difficult to understand.』 Ancient commentaries often used revised versions of the precepts, frequently adding annotations and employing notes to explain the characteristics of the precepts, thereby disrupting the ancestral lineage and confusing later learners. This has been a long-standing issue, making it difficult to understand the original meaning. 『Now, briefly point out that those with knowledge should abandon these errors early.』 Now, I will briefly point out that those with discernment should recognize these errors and abandon them promptly. 『Notes are sectarian notes, how can they explain the text?』『Notes』 are sectarian commentaries; how can they be used to explain the original text? 『The preface says, 『If you explain it in a long and scattered way, there will be little discussion, and you will inevitably follow the characteristics and divide it in a distorted way, which will be too cumbersome.』 Now, on the contrary, using sectarian notes to explain the precepts is deeply contrary to the purpose of the notes. This is one mistake.』 The preface states, 『If you explain it in a lengthy and scattered manner, there will be little discussion, and you will inevitably follow the characteristics and divide them in a distorted way, leading to excessive complexity.』 Now, conversely, using sectarian notes to interpret the precepts deeply contradicts the purpose of the notes themselves. This is one error. 『The annotated precepts themselves have explanations, which are entirely based on the text without any changes. The preface to the precepts says, 『Now, according to the precepts, the correct scriptures are fully recorded, and the annotations are still based on the Buddha's explanations.』 The annotated precepts themselves contain explanations that are entirely based on the original text without any alterations. As the preface to the precepts states, 『Now, according to the precepts, the correct scriptures are fully recorded, and the annotations are still based on the Buddha's explanations.』『But because the words of the translation are still pure and simple, therefore...』 But because the words used in the translation still retain their pure and simple essence, therefore...

仍刪定專被誦持。對於律解義同文異。故知。註釋須準古文。若但誦持可依刪定。今則兩本皆注。殊乖祖心(有云。未刪定時已注。故從古本未知此意)。況以淺近浮詞妄參聖語。雜碎科條浪節真經。瞽論紛紜焉知自誤。此二非也。又章記至此。且入戒序科文解釋。至后戒條例分為二。一戒本。二鈔文。且此科文為屬戒本。為屬鈔文。是則科段交參兩無所攝。深非常途撰述之體。此三非也。又復以鈔釋戒殊不相符。且如初戒云共戒同戒不捨戒等。今鈔直列境緣。曾無一詞相對。雖強科配終成乖各。此四非也。又含注戒本全依佛語。註釋精詳。復有義疏。解文委備。當須遍學方盡始終。今以鈔釋戒。彼成無用。即今律肆罕見傳通良由於此。況剽竊疏文。冒為己注。文無起盡義不周旋。雖欲究尋終成徒爾。必若鈔文釋戒。后復撰疏何為。此五非也。且略責五非極多不便。今並刪削直點鈔文。但摘撮本緣令知端始。或文略義壅。則引疏決通。或諸部互違則旁引比對。欲知要旨妙識犯緣。此乃釋相之綱宗。持犯之樞鍵者矣。淫戒(佛在毗舍離國。須提那子出家已還本村。與故二共行不凈因制。僧祇淫戒五年冬分制。餘三戒並六年冬分制)。標中例分三者義通文別。言義通者終盡眾學一一皆然。文或有缺義必當具。言文別者隨一

一戒境緣不同。一所犯者別簡境也。二成犯者心境合也。三不犯者心境互缺也。略下指廣。欲彰此處不涉義章。下篇猶略。故復指疏。釋名制意義門開制。古今別解釋疑會異盡在彼文。今多不引。或須相照時。有抄撮釋通文相。無他意焉。犯境初科僧祇上二句示來報。次二句彰現損。言可畏者訶欲經云。女色者世間之枷鎖。凡夫戀著不能自拔。女色者世間之重患。凡夫因之至死不免。女色者世間之衰禍。凡夫遭之無厄不至。行者既得離之。若復顧念是為從地獄出還復思入。又云。女人之相其言如蜜。其心如毒。譬如清淵澄鏡而蛟龍居之。金山寶窟而師子處之。當知。此害不可近也。敗正者立事公正。茍荒女色則無所成。即彼經云。室家不和婦人之由。毀宗敗族婦人之罪。毀德者修身立行。或著女色則皆喪失。即經云。凡夫重色甘為之仆。終身馳驟為之辛苦。凈心觀云。貪色者憍。貪財者吝。既憍且吝雖有餘德亦不足觀。染下明制急。然心行微細粗情不覺。縱知違戒制御猶難。豈況悠悠終無清脫。請臨現境自審狂心。或宛轉回頭。或慇勤舉眼。或聞聲對語。或吸氣緣根。雖未交身已成穢業。大聖深制信不徒然。諒是眾苦之源障道之本。是以托腥臊而為體。全欲染以為心。漂流於生死海中。焉能知返。交結于根塵網裡。實

【現代漢語翻譯】現代漢語譯本一、戒境緣不同：一是所犯的對境有所區別。二是構成犯戒的條件是心和境的結合。三是不犯戒的情況是心和境相互缺失。這裡簡略地指出，是爲了避免涉及義章（對戒律的解釋）。下篇仍然簡略，所以再次進行疏解。解釋名相、制定意義、開立戒條，古代和現代的解釋不同，疑問和誤解都包含在那些條文中，現在大多不引用。或者需要相互參照時，會摘錄一些來解釋疏通文句，沒有其他意思。犯境的第一個部分，《僧祇律》上的前兩句揭示了未來的果報，后兩句彰顯了現在的損害。說『可畏』是因為《訶欲經》中說：『女色是世間的枷鎖，凡夫迷戀執著不能自拔。女色是世間的重病，凡夫因此至死不能倖免。女色是世間的衰敗之禍，凡夫遭遇它，沒有災難不會降臨。修行人既然已經遠離了它，如果又回頭顧念，這就是從地獄出來又想重新進去。』又說：『女人的外表，言語像蜜糖一樣甜美，內心卻像毒藥一樣狠毒。譬如清澈的深淵和明亮的鏡子，卻有蛟龍居住其中；金山和寶窟，卻有獅子盤踞其中。』應當知道，這種危害不可接近啊。『敗正』是指樹立公正的事業，如果沉溺於女色，就一事無成。也就是那部經里說的：『家庭不和睦是由於婦女的原因，家族衰敗是婦女的罪過。』『毀德』是指修身立行，如果執著于女色，就會全部喪失。也就是經里說的：『凡夫看重女色，甘願做女色的奴僕，終身奔波勞碌，為女色而辛苦。』《凈心觀》中說：『貪戀女色的人會變得驕傲，貪戀錢財的人會變得吝嗇。既驕傲又吝嗇，即使有剩餘的德行也不值得稱道。』『染下』說明戒律的緊迫性。然而心念行為非常細微，粗糙的情感難以察覺。即使知道違背了戒律，控制起來仍然很難。更何況悠悠眾生，始終無法清凈解脫。請在面對現實境界時，自己審視狂亂的心。或者婉轉地回頭，或者慇勤地舉眼，或者聽到聲音就應對說話，或者吸氣時攀緣于根塵。即使沒有發生身體的接觸，也已經形成了污穢的業。大聖深刻的戒律，相信不是徒勞的。確實是眾多痛苦的根源，障礙修道的根本。因此，以腥臭的皮囊作為身體，完全以慾望染污作為心念，漂流在生死的苦海之中，怎麼能夠知道返回？交結於六根和六塵的羅網之中，實在難以脫身。

【English Translation】 English version 1. Different Circumstances of Precepts: First, the objects of transgression differ. Second, the conditions for committing a transgression are the combination of mind and object. Third, non-transgression occurs when the mind and object are mutually lacking. This brief indication is to avoid involving the '義章' (yìzhāng) (commentaries on precepts). The following section is still brief, so it is explained again. Explaining terms, establishing meanings, and creating precepts, the interpretations of ancient and modern times are different, and doubts and misunderstandings are all contained in those articles, which are mostly not quoted now. Or when mutual reference is needed, some will be excerpted to explain and clear up the sentences, without other intentions. The first part of '犯境' (fànjìng) (transgressing the boundary), the first two sentences in the '僧祇律' (Sēngqí lǜ) (Saṃghika Vinaya) reveal the future retribution, and the latter two sentences highlight the present harm. It is said to be '可畏' (kěwèi) (fearful) because the '訶欲經' (Hē yù jīng) (Sutra of Reproaching Desire) says: 'Female beauty is the shackles of the world, and ordinary people are infatuated and cannot extricate themselves. Female beauty is a serious disease in the world, and ordinary people cannot escape death because of it. Female beauty is the misfortune of the world, and ordinary people encounter it, and there is no disaster that will not come.' Since practitioners have already left it, if they look back again, it is like coming out of hell and wanting to go back in again.' It also says: 'The appearance of women, their words are as sweet as honey, but their hearts are as poisonous as poison. For example, a clear deep pool and a bright mirror, but dragons live in it; a golden mountain and a treasure cave, but lions occupy it.' It should be known that this harm is not to be approached. '敗正' (bài zhèng) (ruining righteousness) refers to establishing a just cause, if indulging in female beauty, nothing will be accomplished. That is what the sutra says: 'Family disharmony is due to women, and the decline of the family is the sin of women.' '毀德' (huǐ dé) (destroying virtue) refers to cultivating oneself and establishing conduct, if attached to female beauty, all will be lost. That is what the sutra says: 'Ordinary people value female beauty and are willing to be slaves to it, running around and working hard for it all their lives.' The '凈心觀' (Jìngxīn guān) (Pure Mind Contemplation) says: 'Those who are greedy for female beauty become proud, and those who are greedy for money become stingy. Being both proud and stingy, even if there is remaining virtue, it is not worth praising.' '染下' (rǎn xià) (contamination below) explains the urgency of the precepts. However, thoughts and actions are very subtle, and coarse emotions are difficult to detect. Even if one knows that one has violated the precepts, it is still difficult to control. Moreover, how can sentient beings, who are always unable to purify and liberate themselves, be able to do so? Please examine your own mad heart when facing the real world. Or turn your head gently, or raise your eyes diligently, or respond to speech when you hear a sound, or cling to the roots and dust when you inhale. Even if there is no physical contact, it has already formed defiled karma. The profound precepts of the Great Sage, I believe, are not in vain. It is indeed the root of many sufferings and the root of obstructing the path of cultivation. Therefore, taking the stinky skin bag as the body, and completely taking desire and defilement as the mind, drifting in the sea of birth and death, how can one know how to return? Entangled in the net of the six roots and six dusts, it is really difficult to escape.

謂難逃。當自悲嗟深須勉強。或觀身不凈即是屎囊。或諦彼淫根實唯便道。或緣聖像。或唸佛名。或誦真經。或持神咒。或專憶受體。或攝念在心。或見起滅無常。或知唯識所變。隨心所到著力治之。任性隨流難可救也。智論中彼謂。殺戒違惱過重。何以律中淫戒在初。故此通之。文有二義。初約染著義。若望違惱則殺重淫輕。若論染著則殺輕淫重。又下次約障道義。以障道中貪慾重故。比丘法者對簡菩薩歷劫度生不專自利。故大乘戒殺。初淫后。比丘不爾。所以反之。然今所引但彰過重耳。次科中四。初列境相又三。一以趣攝。注云等者即修羅地獄四合為一。二約報有三。該上六趣。三約處亦三。須通三報。此下二定犯分齊。文列四相。二生二死相別。可見。如毛頭者斷犯處也。律下三明不開疑想。律云。若道作道想。若疑若非道想並波羅夷。文舉畜趣余趣同然。餘下四示異。彼約根節論犯分齊。口要過齒。二道過皮。此律毛頭微入。即犯性重宜急不必待過。戒疏云。極微尚犯。何況餘者是也。三中初敘情見。上二句縱其所知。及下示其制重。問犯謂究問教法也。約下述其愚闇。此有四過。一生厭惡不欲問故。二無尊重生輕笑故。三無深信疑非佛說故。四不正見怪作是說故。故下引誡。法師即論主。將集此戒故。先

【現代漢語翻譯】現代漢語譯本：說難逃脫。應當自我悲嘆，深深地勉力修行。或者觀想身體不凈，不過是個糞便囊。或者仔細觀察那淫慾的根源，實際上只是個排泄的通道。或者依靠聖像（Buddha image），或者唸誦佛的名號（Buddha's name），或者誦讀真正的經典（true sutras），或者持誦神奇的咒語（divine mantras），或者專心憶念受（sensation）的自性，或者將念頭收攝在心中，或者觀察生起和滅去的無常（impermanence），或者了知一切都是唯識（consciousness-only）所變現。隨著你的心傾向於什麼，就著力地用那種方法來對治。任憑習性，隨波逐流，就難以救度了。《智度論》（Mahāprajñāpāramitopadeśa）中說，殺戒（precept against killing）違背惱害的過失很重，為什麼在戒律中淫戒（precept against sexual misconduct）放在最前面呢？所以這裡通達解釋，文中有兩種意義。第一，從染著（attachment）的意義來說，如果從違背惱害的角度來看，殺戒重於淫戒；如果從染著的角度來看，殺戒輕於淫戒。第二，下面從障礙修道的意義來說，因為在障礙修道中，貪慾（greed）最為嚴重。比丘（bhikshu）的戒法是針對那些爲了歷劫度化眾生而不專為自己利益的菩薩（bodhisattva）而設立的，所以大乘戒（Mahayana precepts）中殺戒在前，淫戒在後。比丘不是這樣，所以次序相反。然而，現在所引用的只是彰顯淫戒的過失嚴重而已。下面的科判分為四部分。第一，列出境相（objects），又分為三部分。一，用趣（realms of existence）來概括。註釋說，『等』字包括阿修羅（asura）、地獄（hell），四者合為一體。二，從果報（retribution）的角度分為三類，涵蓋了上面的六道（six realms）。三，從處所（places）的角度也分為三類，必須貫通三報（three retributions）。下面第二部分確定犯戒的界限。文中列出四種相狀，兩種是生相（signs of life），兩種是死相（signs of death），區別很明顯。像毛髮尖端那樣，就是斷犯的地方。律典下面第三部分說明不容許有疑惑的想法。律典說，如果認為不是道的當作道想，或者有疑惑，或者認為不是道，都屬於波羅夷（pārājika）。文中舉出畜生道（animal realm），其餘各道也是一樣。其餘下面第四部分顯示不同之處。律典從根節（root and joint）來論斷犯戒的界限，口要超過牙齒，二道（two paths）要超過面板。而這裡的戒律是毛髮尖端稍微進入，就犯了性戒（fundamental precept），應該立即制止，不必等待完全進入。《戒疏》（Commentary on the Precepts）說，極微細的程度尚且犯戒，何況其餘的呢？就是這個意思。第三部分首先敘述情見（feelings and views）。上面兩句是縱容他們所知道的，以及下面顯示戒律的制約很嚴格。問犯，是指追問教法。下面敘述他們的愚昧和昏暗。這裡有四個過失：第一，因為生起厭惡而不願意詢問；第二，因為沒有尊重而生起輕慢和嘲笑；第三，因為沒有深刻的信心而懷疑不是佛陀所說；第四，因為不正見而怪罪這樣的說法。所以下面引用告誡。法師（Dharma master），也就是論主（author of the treatise），將要編輯這些戒律，所以首先...

【English Translation】 English version: It is said that escape is difficult. One should lament for oneself and strive deeply in practice. One can contemplate the impurity of the body, seeing it as a mere sack of excrement. Or one can closely examine the root of lust, realizing it is simply a passage for excretion. Or one can rely on holy images (Buddha image), or recite the Buddha's name (Buddha's name), or chant true sutras (true sutras), or uphold divine mantras (divine mantras), or focus on recollecting the nature of sensation (sensation), or gather one's thoughts in the mind, or observe the impermanence (impermanence) of arising and ceasing, or understand that all is a transformation of consciousness-only (consciousness-only). Whatever your mind inclines towards, diligently apply that method to counteract it. Letting your nature run wild and drifting with the current is difficult to save. In the Mahāprajñāpāramitopadeśa (智度論), it is said that the precept against killing (precept against killing) has a heavy fault of violating and harming. Why is the precept against sexual misconduct (precept against sexual misconduct) placed first in the precepts? Therefore, this is explained in a comprehensive way. The text has two meanings. First, from the meaning of attachment (attachment), if viewed from the perspective of violating and harming, killing is heavier than sexual misconduct. If viewed from the perspective of attachment, killing is lighter than sexual misconduct. Second, the following is from the meaning of obstructing the path. Because greed (greed) is the most serious among the obstacles to the path. The precepts for bhikshus (bhikshu) are established for bodhisattvas (bodhisattva) who, throughout countless kalpas, liberate sentient beings and do not focus solely on their own benefit. Therefore, in the Mahayana precepts (Mahayana precepts), the precept against killing comes before the precept against sexual misconduct. Bhikshus are not like this, so the order is reversed. However, what is cited now only highlights the severity of the fault of sexual misconduct. The following section is divided into four parts. First, listing the objects (objects), which is further divided into three parts. One, using the realms of existence (realms of existence) to summarize. The commentary says that 'etc.' includes asuras (asura) and hells (hell), combining the four into one. Two, from the perspective of retribution (retribution), dividing into three categories, covering the six realms (six realms) mentioned above. Three, from the perspective of places (places), also dividing into three categories, which must connect the three retributions (three retributions). The second part below determines the boundaries of transgression. The text lists four characteristics, two being signs of life (signs of life) and two being signs of death (signs of death), the distinction is clear. Like the tip of a hair, that is where the transgression is cut off. The third part below in the Vinaya explains that doubtful thoughts are not allowed. The Vinaya says that if one thinks what is not the path is the path, or has doubts, or thinks it is not the path, it belongs to pārājika (pārājika). The text cites the animal realm (animal realm), and the other realms are the same. The fourth part below shows the differences. The Vinaya discusses the boundaries of transgression from the root and joint (root and joint), the mouth must pass the teeth, and the two paths (two paths) must pass the skin. But here, the precept is that even a slight entry of the tip of a hair violates the fundamental precept (fundamental precept), and should be stopped immediately, without waiting for complete entry. The Commentary on the Precepts (戒疏) says that even the slightest degree is a violation, let alone the rest. That is the meaning. The third part first narrates feelings and views (feelings and views). The above two sentences indulge what they know, and the following shows that the restrictions of the precepts are very strict. Asking about transgression refers to inquiring about the teachings. The following describes their ignorance and darkness. There are four faults here: first, because of arising aversion, they are unwilling to ask; second, because of lack of respect, they give rise to contempt and ridicule; third, because of lack of deep faith, they doubt that it is not what the Buddha said; fourth, because of wrong views, they blame such statements. Therefore, the following quotes a warning. The Dharma master (Dharma master), that is, the author of the treatise (author of the treatise), is about to compile these precepts, so first...

約勒。文中三。初遮眾情。生下教觀察。生慚愧者克己自責也。世間愚人誰能反照身行鄙穢。殊不省非。及聞教說反生驚怪。汝必惡聞何如不作。汝既自作何得惡聞。此由不知于大慈門說毗尼藏。全是指出眾生惡業。若能知業豈復有教。嗚呼凡愚迷倒至此。志下令觀勝境。初觀佛慈。又下次觀佛德。若下後觀佛教。有笑下明立制。犯相中初科。以自造他逼犯相有異故列兩緣。前約趣境論緣。由本有心故就身明犯。后約境合辨緣。既開身交。故就心明犯。初緣先示犯相。次正列緣。裹隔者用物裹根以隔之。律文四句皆犯。一有隔有隔(彼此俱有)。二有隔無隔(此有彼無)。三無隔有隔(此無彼有)。四無隔無隔(彼此俱無)。善見云。于女三道或以樹葉。或衣或熟皮等隨得物而用隔也。第二緣注云等者。即不犯中一切無淫意。癡狂心亂等。怨逼中初示相有二。一逼己淫他。二為他淫己。開身免難制心護體。遭淫尚易持。往尤難。自非久習凈心。直恐未逃刑網。善下示護心法。本謂女根故生染著。今為蛇火乃生厭懼。以心隨境轉必其然乎。次料簡中。初科問中上申疑問。如下示戲笑之相。然大小二道難論戲笑。故但約口道明之。答中初示淫心。即摩觸戒釋淫意文。並下斷犯如調部中。有乞食比丘見小兒根起。遂著口中。

【現代漢語翻譯】現代漢語譯本：約勒。文中分三部分。首先是遮止眾生的情慾，從而引發教導和觀察。產生慚愧之心的人能夠剋制自己並自我反省。世間的愚笨之人，有誰能夠反過來審視自身行為的鄙陋污穢之處呢？他們根本不會反省自己的過錯，等到聽聞教導時反而會感到驚訝怪異。『你必定厭惡聽到這些，那為何不一開始就不去做呢？既然是你自己做的，又為何厭惡聽到呢？』這都是因為他們不瞭解在大慈悲之門中宣說的毗尼藏（Vinaya-pitaka，戒律藏），完全是爲了指出眾生的惡業。如果能夠了解自己的惡業，哪裡還需要教導呢？唉，凡夫愚昧顛倒到這種地步！接下來是命令觀察殊勝的境界。首先是觀察佛的慈悲，然後是觀察佛的德行，最後是觀察佛教。在『有笑下明立制』中，闡明了設立戒律的原因。在『犯相中初科』中，因為自己造作和被他人強迫而犯戒的情況不同，所以列出兩種因緣。前面是根據所趣向的境界來論述因緣，因為原本就有淫慾之心，所以就身體的接觸來闡明犯戒。後面是根據境界的結合來辨別因緣，既然已經開放了身體的接觸，所以就內心來闡明犯戒。第一個因緣首先展示了犯戒的相狀，然後正式列出因緣。『裹隔者』指的是用東西包裹性根以進行隔離。律文中的四句話都屬於犯戒：一，有隔離有隔離（彼此都有隔離）；二，有隔離無隔離（此方有隔離，彼方沒有）；三，無隔離有隔離（此方沒有隔離，彼方有隔離）；四，無隔離無隔離（彼此都沒有隔離）。《善見律毗婆沙》（Samantapasadika，一切善見律）中說：『對於女人的三個道（指大小便道和陰道），或者用樹葉，或者衣服，或者熟皮等，隨手可得的東西來進行隔離。』第二個因緣的註釋中說『等者』，指的是不犯戒的情況，即一切沒有淫慾之意，或者處於癡狂、心亂等狀態。在『怨逼中初示相有二』中，展示了兩種情況：一是被強迫與他人發生性關係，二是為他人提供性服務而被強迫發生性關係。開放身體是爲了避免災難，制定戒律是爲了保護身體。遭受強姦尚且容易持守戒律，主動引誘則尤其困難。如果不是長期修習清凈之心，恐怕難以逃脫刑罰的制裁。『善下示護心法』中，原本是因為女性的性器官而產生染著，現在如果換成蛇或火，就會產生厭惡和恐懼。這是因為心隨境轉，必然如此。接下來在『次料簡中』，第一部分的問題中提出了疑問。下面的內容展示了戲笑的相狀。然而，大小二道難以討論戲笑的情況，所以只根據口道來闡明。回答中首先展示了淫慾之心，即摩觸戒（Sparsha-siksha，觸控戒）中解釋淫慾之意的文字。並且斷定犯戒的情況如同調部（Vinaya-vibhanga，戒律分別）中所說：有乞食的比丘看到小孩子的性根勃起，於是就放入口中。

【English Translation】 English version: Yuele. The text is divided into three parts. The first is to restrain the desires of sentient beings, thereby initiating teaching and observation. Those who develop a sense of shame can restrain themselves and reflect on their own actions. Who among the foolish people in the world can turn around and examine the base and filthy aspects of their own behavior? They simply do not reflect on their own faults, and when they hear the teachings, they are surprised and bewildered. 'You must hate to hear these things, so why not just not do them in the first place? Since you did them yourself, why do you hate to hear about them?' This is because they do not understand that the Vinaya-pitaka (the collection of monastic rules) proclaimed in the gate of great compassion is entirely for pointing out the evil deeds of sentient beings. If they could understand their own evil deeds, where would there be a need for teaching? Alas, ordinary people are so deluded and confused! Next is the command to observe the sublime realm. First, observe the compassion of the Buddha, then observe the virtues of the Buddha, and finally observe the Buddha's teachings. In 'Establishing Rules Under Laughter,' the reasons for establishing the precepts are explained. In 'The First Section on Offenses,' because the circumstances of committing offenses through one's own actions and being forced by others are different, two causes are listed. The former discusses the causes based on the realm one is drawn to. Because there is an inherent desire, the offense is explained in terms of physical contact. The latter distinguishes the causes based on the combination of circumstances. Since physical contact has been opened up, the offense is explained in terms of the mind. The first cause first shows the appearance of the offense, and then formally lists the causes. 'Wrapped Separately' refers to wrapping the root of the sexual organ with something to separate it. All four sentences in the Vinaya text constitute an offense: one, there is separation and there is separation (both sides have separation); two, there is separation and there is no separation (this side has separation, that side does not); three, there is no separation and there is separation (this side has no separation, that side does); four, there is no separation and there is no separation (neither side has separation). The Samantapasadika (a commentary on the Vinaya) says: 'For the three paths of a woman (referring to the urinary tract, the anus, and the vagina), one can use leaves, or clothing, or tanned leather, or whatever is readily available to separate them.' The commentary on the second cause says 'etc.,' which refers to situations where there is no offense, that is, when there is no intention of lust, or when one is in a state of madness, mental confusion, etc. In 'Forced by Resentment, the First Showing Has Two Aspects,' two situations are shown: one is being forced to have sexual relations with another person, and the other is being forced to provide sexual services to another person. Opening the body is to avoid disaster, and establishing precepts is to protect the body. It is easier to uphold the precepts when being raped, but it is especially difficult to actively seduce. If one has not cultivated a pure mind for a long time, I am afraid it will be difficult to escape the punishment of the law. In 'Showing the Method of Protecting the Mind Below,' originally, attachment arises because of the female sexual organs, but if they are replaced by snakes or fire, aversion and fear will arise. This is because the mind follows the environment, and it must be so. Next, in 'In the Next Analysis,' the first part of the question raises a doubt. The following content shows the appearance of joking. However, it is difficult to discuss joking in the case of the two lower paths, so it is only explained in terms of the oral path. The answer first shows the lustful mind, that is, the words explaining the meaning of lust in the Sparsha-siksha (the precept of touching). And the determination of the offense is as stated in the Vinaya-vibhanga (the division of precepts): there was a begging monk who saw the sexual organ of a child erect, and then put it in his mouth.

生疑白佛。佛言波羅夷是也。五分下引證。則通兩判。彼因比丘以根刺它口中。生疑白佛。佛斷如文。刺者即毛頭相同今宗也。非戲者即有欲心同上所判。受刺亦爾約比丘言之。次十誦中上論戲笑。皆約口道。觀其引意。似決上犯。復似顯別。學者詳之。口道同伽論。二道同四五二律。怨逼中三。初示犯相又二。前明逼己造他。律中但據初入覺樂。今約三時收始終。故若下二約為他造己。文依律引。不云三時準前類解。乃下次明裹隔。四句同前。造他造己並同犯故。脫下後教對治方法。壞境中初示犯。此下二簡濫。以境通兩戒犯隨心別。故須辨之。文又分三。初示當戒分齊。若下二約心簡濫。前簡漏失。由下後顯今戒。指戒疏者彼問。死屍半壞行染得何罪。答有二緣。若唯重淫意入便偷蘭。縱出不凈不犯僧殘。若欲喜樂意者如十誦五分。乃至骨間出不凈。殘不出上蘭。故下三引證。斫頭即少壞。死即未壞。同前結重。然引重證輕。文似不合。但由彼論既約淫心。可證非僧殘意。止就淫戒結蘭明矣。教他中初明僧尼。蘭吉二罪皆結能教。所教可知。通論四重能教不同淫則樂在前人。妄則名利擁彼。二犯並輕殺盜二戒損通自他。能所皆重。次示三眾罪唯一品。上明能教。作者下簡所教。注中通示下眾犯相不論相教。不犯中

三。初開無記。二開對治。覺知遭逼。亦此所攝。三開非意。如上戲笑非重之類。文云一切通收眾緣。盜戒(佛在羅閱城。檀尼迦比丘在靜處。作瓦屋。佛令打破。遂取王材。王臣呵責因制)。疏云。非理損者為盜。公白取者曰劫。畏主覺知為偷。盜名通攝。故特標之。敘意中初示相難護。上句總示性戒。次句局就四夷。下句獨顯今盜。含輕重者通夷殘蘭提故。故下二據諸文顯難。前示律論。僧祇釋盜涉五卷。十誦四卷。善見三卷。有下次指別鈔未詳何人。終下三生下所述。上句明考前諸文。下句示后科。釋犯境中初示境。六塵六大攝盡一切。如下自釋。若下二明闕緣又二。初別示闕相。上二句及下境奪併名闕境。非畜物替故云奪也。言緣差者互闕不定。或心息物移前事阻礙等。言想疑者即闕心也。於人初上異想有三。謂非人畜生及無主也。疑亦同之。雖下通結非犯。一往觀文似結闕境然據闕心。前境雖定。若望正作非畜物疑想時。心不相當亦非盜境。故下總云唯有本心方便。驗非偏判也。方便即偷蘭。廣如下篇明之。別問答中示相有四。初見論約人家以明。西天可爾。此土屬官則非無主。婆論二種。初即可用。第二須約國亂。無主物處亦無官典守護。取則無過。封相即封土作疆界處。即下一種。據俗令者恐是唐令。

【現代漢語翻譯】現代漢語譯本三、初開無記：最初的情況是不構成任何戒律上的罪過（無記）。二、開對治：如果採取了正確的對治措施（對治），則不構成犯罪。覺知遭逼，亦此所攝：意識到自己受到了脅迫，也屬於這種情況。三、開非意：非出于本意的情況，例如上面的開玩笑，並非嚴重的盜竊行為。文云一切通收眾緣：經文中說，所有的情況都包括在各種因緣之中。盜戒（佛在羅閱城（Rajagriha）。檀尼迦比丘（Dhannika Bhikkhu）在靜處，作瓦屋。佛令打破。遂取王材。王臣呵責因制）：關於盜戒的緣起是，佛陀在羅閱城時，檀尼迦比丘在安靜的地方建造瓦屋，佛陀命令拆毀，他於是取用了王室的木材，受到國王大臣的呵斥，因此制定了盜戒。疏云，非理損者為盜：疏文中說，不合道理的損害他人財物，就是盜竊。公白取者曰劫：公開搶奪的行為叫做劫。畏主覺知為偷：害怕物主發覺的盜取行為叫做偷。盜名通攝，故特標之：盜竊這個名稱涵蓋了所有這些情況，所以特別標明。敘意中初示相難護：敘述盜戒的意義時，首先說明盜戒的相狀難以守護。上句總示性戒：前面的句子總括地說明了性戒（根本戒）。次句局就四夷：後面的句子侷限於四夷（邊遠地區）。下句獨顯今盜：下面的句子單獨顯示了現在的盜竊行為。含輕重者通夷殘蘭提故：包含輕重罪行是因為涵蓋了夷罪、殘罪和蘭提罪。故下二據諸文顯難：所以下面根據各種文獻來顯示盜戒的難處。前示律論：前面展示了律藏和論藏的說法。僧祇釋盜涉五卷，十誦四卷，善見三卷：僧祇律中解釋盜戒涉及五卷，十誦律涉及四卷，善見律涉及三卷。有下次指別鈔未詳何人：有下一次指的是其他鈔本，但不知道是誰寫的。終下三生下所述：最終下面三生將敘述。上句明考前諸文：上面的句子說明考察前面的各種文獻。下句示后科：下面的句子展示後面的科判。釋犯境中初示境：在解釋觸犯盜戒的對境時，首先展示對境。六塵六大攝盡一切：六塵（色、聲、香、味、觸、法）和六大（地、水、火、風、空、識）涵蓋了一切。如下自釋：如下文自己解釋。若下二明闕緣又二：如果下面說明缺少因緣的情況，又有兩種。初別示闕相：首先分別展示缺少因緣的相狀。上二句及下境奪併名闕境：上面的兩句以及下面的『境奪』都叫做缺少對境。非畜物替故云奪也：因為不是用畜生來代替，所以叫做『奪』。言緣差者互闕不定：所說的因緣有差錯，是互相缺少而不確定。或心息物移前事阻礙等：或者心念停止，或者物品轉移，或者之前的事情有阻礙等等。言想疑者即闕心也：所說的想法有懷疑，就是缺少了心。於人初上異想有三：對於人，最初產生不同的想法有三種。謂非人畜生及無主也：也就是認為是非人、畜生以及無主之物。疑亦同之：懷疑也是同樣的。雖下通結非犯：雖然下面總結說不構成犯罪。一往觀文似結闕境然據闕心：乍一看，文字似乎是總結缺少對境，但實際上是根據缺少心念來判斷。前境雖定，若望正作非畜物疑想時，心不相當亦非盜境：前面的對境雖然確定，但如果正要進行盜竊時，產生了不是畜生或者懷疑的想法，心念不相應，也不是盜竊的對境。故下總云唯有本心方便：所以下面總結說，只有本來的心念和方便。驗非偏判也：驗證並非片面的判斷。方便即偷蘭：方便就是偷蘭罪（Thullaccaya）。廣如下篇明之：詳細的將在下面的篇章中說明。別問答中示相有四：在分別的問答中，展示了四種相狀。初見論約人家以明：最初看到論典中以人家為例來說明。西天可爾，此土屬官則非無主：在西天可以這樣說，但在我們這裡屬於官府的，就不是無主之物。婆論二種：婆沙論（Vibhasa）有兩種說法。初即可用：最初的一種說法就可以用。第二須約國亂，無主物處亦無官典守護：第二種說法需要限定在國家混亂，無主之物的地方也沒有官府管理守護。封相即封土作疆界處：封相就是封土作為疆界的地方。即下一種：就是下面的一種情況。據俗令者恐是唐令：根據世俗的法令，恐怕是唐朝的法令。

【English Translation】 English version 3. Initially, 'no record' is opened: The initial situation does not constitute any offense in terms of precepts (avyākrta). 2. 'Antidote' is opened: If the correct antidote (pratipaksa) is taken, it does not constitute an offense. 'Awareness of being coerced' is also included here: Being aware of being coerced also falls under this category. 3. 'Not intentional' is opened: Situations that are not intentional, such as the above-mentioned joking, are not considered serious theft. The text says that all are included in various conditions: The text states that all situations are included in various conditions. The precept against theft (The Buddha was in Rajagriha. The Bhikkhu Dhannika was in a quiet place, building a tile house. The Buddha ordered it to be torn down. He then took royal materials. The king's ministers rebuked him, and the precept was established): The origin of the precept against theft is that when the Buddha was in Rajagriha, the Bhikkhu Dhannika was building a tile house in a quiet place. The Buddha ordered it to be torn down, so he took royal materials and was rebuked by the king's ministers, thus establishing the precept against theft. The commentary says, 'Unreasonable damage is theft': The commentary states that unreasonable damage to others' property is theft. 'Publicly taking is called robbery': Publicly seizing something is called robbery. 'Fear of the owner's awareness is called stealing': Taking something secretly, fearing that the owner will find out, is called stealing. 'The name theft encompasses all, so it is specially marked': The name 'theft' encompasses all these situations, so it is specially marked. In the introduction, it is first shown that the characteristics are difficult to protect: In describing the meaning of the precept against theft, it is first shown that the characteristics of theft are difficult to guard. The above sentence generally shows the nature precept: The preceding sentence generally describes the nature precept (fundamental precept). The next sentence is limited to the four barbarians: The following sentence is limited to the four barbarians (remote areas). The following sentence uniquely shows the current theft: The sentence below uniquely shows the current act of theft. Including light and heavy is because it covers Parajika, Samghadisesa, and Thullaccaya: Including light and heavy offenses is because it covers Parajika, Samghadisesa, and Thullaccaya offenses. Therefore, the following two show the difficulty according to various texts: Therefore, the following is based on various documents to show the difficulty of the precept against theft. The former shows the Vinaya and Abhidhamma: The former shows the statements of the Vinaya and Abhidhamma. The Sanghika explains theft involving five volumes, the Ten Recitations four volumes, and the Good View three volumes: The Sanghika Vinaya explains theft involving five volumes, the Ten Recitations Vinaya involves four volumes, and the Good View Vinaya involves three volumes. The next refers to another copy, but it is not known who wrote it: The next refers to another copy, but it is not known who wrote it. The final three lives will be described below: The final three lives will be described below. The above sentence clarifies the examination of previous texts: The above sentence clarifies the examination of previous documents. The following sentence shows the subsequent classification: The following sentence shows the subsequent classification. In explaining the object of offense, the object is first shown: In explaining the object of offense against the precept of theft, the object is first shown. The six dusts and six great elements encompass everything: The six dusts (form, sound, smell, taste, touch, dharma) and the six great elements (earth, water, fire, wind, space, consciousness) encompass everything. The following explains itself: The following text explains itself. If the following two clarify the lack of conditions, there are two more: If the following clarifies the lack of conditions, there are two more. The first separately shows the characteristics of lack: The first separately shows the characteristics of the lack of conditions. The above two sentences and the following 'seizure of the object' are both called lacking the object: The above two sentences and the following 'seizure of the object' are both called lacking the object. It is called 'seizure' because it is not replaced with an animal: It is called 'seizure' because it is not replaced with an animal. The difference in conditions means that they are mutually lacking and uncertain: The difference in conditions means that they are mutually lacking and uncertain. Or the mind stops, or the object moves, or previous events are hindered, etc.: Or the mind stops, or the object moves, or previous events are hindered, etc. The so-called doubt in thought is the lack of mind: The so-called doubt in thought is the lack of mind. Initially, there are three different thoughts about people: Initially, there are three different thoughts about people. Namely, non-human, animal, and ownerless: Namely, thinking it is a non-human, an animal, or an ownerless object. Doubt is the same: Doubt is the same. Although the following generally concludes that it is not an offense: Although the following generally concludes that it does not constitute an offense. At first glance, the text seems to conclude that the object is lacking, but it is based on the lack of mind: At first glance, the text seems to conclude that the object is lacking, but it is actually based on the lack of mind. Although the previous object is fixed, if one thinks it is not an animal or doubts it when one is about to steal, the mind is not corresponding and it is not an object of theft: Although the previous object is fixed, if one has the thought that it is not an animal or doubts it when one is about to steal, the mind is not corresponding and it is not an object of theft. Therefore, the following generally says that there is only the original mind and means: Therefore, the following generally concludes that there is only the original mind and means. Verification is not a one-sided judgment: Verification is not a one-sided judgment. Means is Thullaccaya: Means is the Thullaccaya offense. It will be explained in detail in the following chapter: It will be explained in detail in the following chapter. In the separate questions and answers, four characteristics are shown: In the separate questions and answers, four characteristics are shown. Initially, the discussion is based on the example of a family: Initially, the discussion is based on the example of a family. It may be so in the Western Heaven, but here it belongs to the government and is not ownerless: It may be so in the Western Heaven, but here it belongs to the government and is not ownerless. There are two kinds of Vibhasa: There are two kinds of Vibhasa. The first can be used: The first statement can be used. The second must be limited to national chaos, where there are no officials to guard ownerless objects: The second statement needs to be limited to national chaos, where there are no officials to guard ownerless objects. Sealing the phase is sealing the soil as a boundary: Sealing the phase is sealing the soil as a boundary. That is the following situation: That is the following situation. According to secular laws, it is probably the Tang law: According to secular laws, it is probably the Tang Dynasty law.

既不令占即無所屬。故是無主。若下今判加功。佔據還成有主。犯相中初文準疏。但有五緣。無今第五。彼問云。今此盜緣無方便者。答損財明盜便成重罪。有盜成重罪不假方便。恐涉濫故。縱有方便亦俱不明。但知。未離已前並方便攝。今鈔不釋。意亦可見。總括犯緣不出心境。一四即境。二三及五是心六中兼二。心境合故。初緣三寶物中先簡知事。初科上句。徴核何故先明。若下示意。如後者即互用及瞻待中。次科兩經合引文理同故。初示難護。僧物有主。用與多過。是故難掌。佛法無主。用與由人。又復難矣。我下簡人。初簡聖人。文舉初后。二三兩果何以不明。或可知。故或約二惑究盡處。故更下次簡凡夫。初人知因。後人懼果。或可上簡精持。下容犯悔。無瘡疣者喻能離過故。申誡中初指前經。因下示制罪。今時學律侵損僧物。如已所有。不識業因不畏來苦。睹此慈訓不知慎護。斯地獄人不可拔也。盜用中標分四門。上三通論三寶。后一唯明僧物。初門佛物中。初科正明言同非人者。若據非人擲卜而取。非無我所。但望惱微與人相降。今殿塔靈儀有同神像。故得例同。引證中初舉例證。文如后引次引文證。言不問取者即盜相也。知即識法故違。不知謂愚教迷犯(古云大乘約境判者非也。此即愚癡波羅夷之類

耳)。言犯蘭者正望佛結。縱有主掌經家不論。然罪名雖輕據業則重。望主中初文兩判可解。施主即本主也。結罪者準下犯夷。尼鈔亦直云結重(有云犯吉非也)。引證中初文。彼因波離問佛。鈔引佛答。彼云。謂檀越施與塔寺。斷彼施主福成棄捐不受(波羅夷翻為棄捐。捐亦棄也。不受即不共住也)。引五百問彼云。佛塔上掃得土棄之有罪不。答得棄不得余用。引此似證損福。次證中初例證者。則知。非人罪通兩結。佛亦同之。次十誦及下善生並是顯文。佛圖即全梵語。或召塔者亦以藏佛遺身從人為目。所以中指如後者下。明不勒掌錄有填償義故。盜供養中初中。二文不異故合引之。云凈心者即非盜業。自下示凈心相。次文初伽論結犯與上相違。下引婆論決之。既為轉賣。明非凈心供養故犯。若下明余可轉賣。還歸佛用。第二盜法正盜中。初科佛是有情可同非人。法則不爾。但望掌護以論犯故。引證中四五二律約計紙墨。言通兩主。十誦伽論明指護主。損壞中準論。此有兩節。前段中彼問。經上塵土草穢得吹去不。答不得吹。吹犯捨墮。像上同者鈔家義準。竊詳論意恐成觸污輕慢經法。須以凈物拂拭。不可口吹故制罪耳(舊云損色未必然也)。若下即引後段。彼問。戒律不用流落可燒不。答不得。不知有罪燒捨墮(

【現代漢語翻譯】現代漢語譯本（耳）。說觸犯佛像、佛經的人，應該以期望佛陀來結罪的心態（懺悔）。即使有掌管經書的人不追究，但罪名雖然輕微，根據業報來說卻很嚴重。『望主中初文兩判可解』，意思是針對施主，最初的兩種判決是可以理解的。施主就是本主（最初的供養人）。結罪的人，按照下面的犯波羅夷罪來衡量。《尼鈔》也直接說結重罪（有人說是犯吉罪，這是不對的）。引證部分，首先引用了波離問佛陀的例子。《鈔》引用佛陀的回答，說：『如果檀越（施主）佈施給佛塔寺廟的財物，斷絕了施主的福報，就成了棄捐不受（波羅夷翻譯為棄捐，捐也是拋棄的意思，不受就是不共住）。』引用五百問的例子，其中問道：『佛塔上掃下來的土扔掉，有罪嗎？』回答說：『可以扔掉，但不可以做其他用途。』引用這個例子似乎是爲了證明會損害福報。其次是證明部分，首先是例證，由此可知，非人（鬼神）的罪過，人和非人都會受到影響。佛像也是如此。接下來，《十誦律》和下面的《善生經》都是明顯的證據。佛圖，是完整的梵語。或者稱之為塔，也是因為藏有佛陀的遺體，所以以人為目標。因此，中間指的是像後者一樣，說明不勒掌錄（沒有登記在冊）有填補賠償的意義。盜取供養物部分，最初的兩段文字沒有區別，所以合併引用。『凈心』，就是指沒有盜竊的念頭。下面說明凈心的表現。接下來的文字，最初《伽論》的結論與上面相違背，下面引用《婆論》來解決這個問題。既然是爲了轉賣，說明不是以清凈心供養，所以構成犯罪。如果下面說明了剩餘的可以轉賣，但仍然要歸佛使用。第二，盜法，真正的盜竊中，最初科條說佛是有情眾生，可以和非人一樣。但法不是這樣，只是針對掌管守護的人來論罪。引證部分，《四分律》、《五分律》都按照紙墨的價值來計算，適用於兩個方面的主體。《十誦律》、《伽論》明確指出是守護的主體。損壞部分，根據律論，這裡分為兩個部分。前一段中，有人問：『經書上的塵土草屑可以吹掉嗎？』回答說：『不可以吹，吹了就犯捨墮罪。』佛像上的情況相同，是《鈔》的解釋。仔細推敲律論的意思，恐怕會造成觸碰污損，輕慢經法。需要用乾淨的東西擦拭，不可以用嘴吹，所以制定了罪過（舊的說法是損壞顏色，不一定成立）。如果下面引用了后一段，有人問：『戒律不用了，可以燒掉嗎？』回答說：『不可以，不知道就燒掉，犯捨墮罪。』

【English Translation】 English version (Ear). Speaking of those who offend Buddha images or scriptures, they should repent with the expectation that the Buddha will judge them. Even if the custodians of the scriptures do not pursue the matter, although the offense may be minor, according to karma, it is serious. 'Looking at the initial two judgments in relation to the owner, it can be understood,' meaning that the initial two judgments are understandable in relation to the donor. The donor is the original owner (the initial provider). Those who are convicted should be measured according to the offense of Parajika below. The 'Ni Chao' also directly states that it constitutes a heavy offense (some say it is an offense of Jiji, which is incorrect). In the evidence section, first, the example of Poli asking the Buddha is cited. The 'Chao' quotes the Buddha's answer, saying: 'If a Danapati (donor) donates property to a pagoda or temple, cutting off the donor's merit, it becomes abandonment and non-acceptance (Parajika is translated as abandonment, and abandonment also means discarding; non-acceptance means not living together).' The example of the Five Hundred Questions is cited, in which it is asked: 'Is there any offense in throwing away the soil swept from the pagoda?' The answer is: 'It can be thrown away, but it cannot be used for other purposes.' Citing this example seems to be to prove that it will damage merit. Secondly, in the proof section, first is the example, from which it can be known that the sins of non-humans (ghosts and gods) will affect both humans and non-humans. The same is true of Buddha images. Next, the 'Ten Recitations Vinaya' and the 'Good Life Sutra' below are clear evidence. 'Buddha-figure' is the complete Sanskrit term. Or it is called a pagoda, also because it contains the relics of the Buddha, so it is aimed at people. Therefore, the middle refers to the latter, indicating that not being registered (not being registered) has the meaning of filling and compensating. In the section on stealing offerings, the initial two paragraphs are no different, so they are quoted together. 'Pure mind' refers to not having the intention of stealing. The following describes the manifestation of a pure mind. In the following text, the initial conclusion of the 'Galuṇḍa' contradicts the above, and the 'Vibhasa' is cited below to resolve this issue. Since it is for resale, it indicates that it is not offered with a pure mind, so it constitutes an offense. If the following explains that the remaining can be resold, it must still be returned to the Buddha. Second, stealing the Dharma, in the real theft, the initial clause says that the Buddha is a sentient being, which can be the same as non-humans. But the Dharma is not like this, it is only to judge the crime against those who manage and protect it. In the evidence section, the 'Four-Part Vinaya' and the 'Five-Part Vinaya' are calculated according to the value of paper and ink, which applies to both subjects. The 'Ten Recitations Vinaya' and the 'Galuṇḍa' clearly point out that it is the subject of protection. In the damage section, according to the Vinaya, it is divided into two parts here. In the first paragraph, someone asked: 'Can the dust and grass clippings on the scriptures be blown away?' The answer is: 'No, blowing it will constitute the offense of expiation.' The situation on the Buddha image is the same, which is the interpretation of the 'Chao'. Carefully considering the meaning of the Vinaya, I am afraid that it will cause touching and defilement, and disrespect for the scriptures. It needs to be wiped with clean things, and it cannot be blown with the mouth, so the offense is established (the old saying is that damaging the color is not necessarily true). If the following quotes the latter paragraph, someone asked: 'If the precepts are no longer needed, can they be burned?' The answer is: 'No, burning it without knowing it constitutes the offense of expiation.'

今云犯輕是也)。若知燒有罪。故燒犯決斷(即偷蘭今云重者對上墮故)。與方便破僧同(以壞法故)。亦如燒父母(法身由生故。舉此決上犯蘭。同二逆故)。準此且望無主為言。必是有主。理從上判(多見錯解。故具引釋)。古云。如燒故經。安於凈處。先說是法因緣生偈。已焚之此乃傳謬。知出何文。引誤後生陷於重逆。疏云。有人無識燒燬破經。我今火凈。謂言得福此妄思度。半偈捨身著在明典。兩字除惑亦列正經。何得焚除失事在福也。準此明誡足驗前非。必有損像蠹經。凈處藏之可矣。三中借拒犯蘭。此結方便。若心決絕則至果本。四中盜寫秘方。此非經教與法類故。須約前人吝護計直定犯。問中牒前多論相例為問。答中二。初約禮誦以判。若下次約互舉決通。初中遙心敬者。過去色相意可緣故。執文讀者現前色塵眼可對故。縱能闇誦亦容忘故。故下證成。彼云。有三種供養。所謂現前供養得大功德。不現供養得大大功德。共現前不現前供養(或眼觀或心緣)。得最大大功德。是名菩薩自作供養。今取第二以證上義。二中即鈔主義決在文。既局據義則通。故知。佛法並具通塞。僧物中初科兩結。望守護者餘人盜也。主自盜者即知。事輒用互用等。或無主掌餘人亦同。上通四種下局初位。列釋標中僧物雖多

【現代漢語翻譯】現代漢語譯本：現在說觸犯輕罪是正確的。如果明知焚燒經典有罪，仍然焚燒，那就犯了決斷罪（即偷蘭罪，現在說是重罪，對應墮罪），與用方便法破壞僧團相同（因為破壞了佛法）。也像焚燒父母一樣（因為法身由父母所生。舉這個例子是爲了判定觸犯偷蘭罪，等同於二逆罪）。按照這個原則，姑且就無主之物而言。如果是有主之物，道理上要從重判處（很多人理解錯誤，所以詳細引用解釋）。古人說，如果焚燒舊經，應安放在乾淨的地方，先說是法因緣生偈，然後再焚燒，這乃是傳抄的謬誤。不知道出自什麼經典，引用來誤導後人，使人陷入重大的逆罪。疏鈔中說，有人沒有見識，燒燬破損的經典，說我現在用火凈化，認為可以得到福報，這是妄想。半偈捨身的故事記載在明確的經典中，兩字消除迷惑也列在正經中，怎麼可以焚燒呢？失去的事情在於福報啊！按照這個明確的告誡，足以驗證之前的錯誤。如果有損壞的佛像或被蟲蛀的經典，可以藏在乾淨的地方。三中借用拒絕犯偷蘭罪，這是總結方便法。如果心意決絕，就會達到果報的根本。四中盜寫秘方，這不是經教，與佛法不同，需要按照之前的人吝惜守護的情況，計算價值來判定罪行。問中援引之前多方的討論，相互比較作為提問。答中分為兩部分。首先按照禮誦來判斷。其次按照相互舉例來決斷。首先，遙心敬者，因為過去色相意念可以緣取。執文讀者，因為現前色塵眼睛可以面對。即使能夠闇誦，也容易遺忘。所以下面用經文來證明。經中說，有三種供養。所謂現前供養，得到大的功德。不現前供養，得到更大的功德。共同現前不現前供養（或者眼睛觀看，或者心意緣取），得到最大的功德。這叫做菩薩自己作供養。現在取第二種來證明上面的意思。其次，即鈔主義，決斷在於經文。既然侷限於經文的意義，那麼就可以融通。所以要知道，佛法兼具融通和阻塞。僧物中，首先分兩科總結。對於守護者來說，是其他人偷盜。如果是物主自己偷盜，那就知道了。事情上經常使用，互相使用等等。或者沒有主人掌管，其他人也一樣。上面通用於四種情況，下面侷限於第一種情況。列釋標中，僧物雖然很多 English version: Now, saying that committing a minor offense is correct. If one knowingly burns scriptures, it is a 'decisive offense' (i.e., Thūlana, now considered a serious offense, corresponding to a Dukkata offense), which is the same as using expedient means to destroy the Sangha (because it destroys the Dharma). It is also like burning one's parents (because the Dharma body is born from them. This example is given to determine that committing a Thūlana offense is equivalent to two heinous crimes). According to this principle, let's just talk about ownerless things. If it is an owned item, the principle should be judged severely (many people misunderstand, so detailed explanations are cited). The ancients said, if you burn old scriptures, you should place them in a clean place, first say the verse of the cause and condition of the Dharma, and then burn it. This is a copied error. I don't know which scripture it comes from, citing it to mislead future generations, causing people to fall into serious heinous crimes. The commentary says, some people have no knowledge, burn and destroy damaged scriptures, saying that I am now purifying with fire, thinking that they can get blessings, this is delusion. The story of giving up one's body with half a verse is recorded in clear scriptures, and eliminating confusion with two words is also listed in the correct scriptures. How can it be burned? The lost thing lies in blessings! According to this clear warning, it is enough to verify the previous mistakes. If there are damaged Buddha statues or worm-eaten scriptures, they can be stored in a clean place. In the third case, borrowing and refusing to commit a Thūlana offense, this is a summary of expedient means. If the intention is resolute, it will reach the root of retribution. In the fourth case, stealing and copying secret formulas, this is not scripture, it is different from the Dharma, and it needs to be judged according to the previous person's reluctance to protect it, calculating the value to determine the crime. In the question, many previous discussions are cited and compared as questions. The answer is divided into two parts. First, judge according to etiquette and recitation. Second, decide by citing examples from each other. First, 'remotely respectful,' because past forms and thoughts can be taken. 'Readers who hold the text,' because the present form and dust can be faced by the eyes. Even if one can recite it by heart, it is easy to forget. So the following uses scriptures to prove it. The scripture says, there are three kinds of offerings. The so-called present offering, get great merit. Non-present offering, get greater merit. Common present and non-present offering (either watching with the eyes, or taking with the mind), get the greatest merit. This is called a Bodhisattva making offerings himself. Now take the second one to prove the above meaning. Secondly, that is, the meaning of the commentary, the decision lies in the scriptures. Since it is limited to the meaning of the scriptures, it can be integrated. So you need to know that the Dharma has both integration and obstruction. Among the Sangha's belongings, first divide into two categories to summarize. For the guardian, it is someone else's theft. If the owner steals it himself, then you know. Things are often used, used each other, etc. Or there is no owner in charge, and others are the same. The above applies to four situations, and the following is limited to the first situation. In the list of explanations, although there are many Sangha's belongings

【English Translation】 Modern Chinese Translation: 現在說觸犯輕罪是正確的。如果明知焚燒經典有罪，仍然焚燒，那就犯了決斷罪（即偷蘭罪，現在說是重罪，對應墮罪），與用方便法破壞僧團相同（因為破壞了佛法）。也像焚燒父母一樣（因為法身由父母所生。舉這個例子是爲了判定觸犯偷蘭罪，等同於二逆罪）。按照這個原則，姑且就無主之物而言。如果是有主之物，道理上要從重判處（很多人理解錯誤，所以詳細引用解釋）。古人說，如果焚燒舊經，應安放在乾淨的地方，先說是法因緣生偈，然後再焚燒，這乃是傳抄的謬誤。不知道出自什麼經典，引用來誤導後人，使人陷入重大的逆罪。疏鈔中說，有人沒有見識，燒燬破損的經典，說我現在用火凈化，認為可以得到福報，這是妄想。半偈捨身的故事記載在明確的經典中，兩字消除迷惑也列在正經中，怎麼可以焚燒呢？失去的事情在於福報啊！按照這個明確的告誡，足以驗證之前的錯誤。如果有損壞的佛像或被蟲蛀的經典，可以藏在乾淨的地方。三中借用拒絕犯偷蘭罪，這是總結方便法。如果心意決絕，就會達到果報的根本。四中盜寫秘方，這不是經教，與佛法不同，需要按照之前的人吝惜守護的情況，計算價值來判定罪行。問中援引之前多方的討論，相互比較作為提問。答中分為兩部分。首先按照禮誦來判斷。其次按照相互舉例來決斷。首先，遙心敬者，因為過去色相意念可以緣取。執文讀者，因為現前色塵眼睛可以面對。即使能夠闇誦，也容易遺忘。所以下面用經文來證明。經中說，有三種供養。所謂現前供養，得到大的功德。不現前供養，得到更大的功德。共同現前不現前供養（或者眼睛觀看，或者心意緣取），得到最大的功德。這叫做菩薩自己作供養。現在取第二種來證明上面的意思。其次，即鈔主義，決斷在於經文。既然侷限於經文的意義，那麼就可以融通。所以要知道，佛法兼具融通和阻塞。僧物中，首先分兩科總結。對於守護者來說，是其他人偷盜。如果是物主自己偷盜，那就知道了。事情上經常使用，互相使用等等。或者沒有主人掌管，其他人也一樣。上面通用於四種情況，下面侷限於第一種情況。列釋標中，僧物雖然很多 English version: Now saying that committing a minor offense is correct. If one knowingly burns scriptures, it is a 'decisive offense' (i.e., Thūlana, now considered a serious offense, corresponding to a Dukkata offense), which is the same as using expedient means to destroy the Sangha (because it destroys the Dharma). It is also like burning one's parents (because the Dharma body is born from them. This example is given to determine that committing a Thūlana offense is equivalent to two heinous crimes). According to this principle, let's just talk about ownerless things. If it is an owned item, the principle should be judged severely (many people misunderstand, so detailed explanations are cited). The ancients said, if you burn old scriptures, you should place them in a clean place, first say the verse of the cause and condition of the Dharma, and then burn it. This is a copied error. I don't know which scripture it comes from, citing it to mislead future generations, causing people to fall into serious heinous crimes. The commentary says, some people have no knowledge, burn and destroy damaged scriptures, saying that I am now purifying with fire, thinking that they can get blessings, this is delusion. The story of giving up one's body with half a verse is recorded in clear scriptures, and eliminating confusion with two words is also listed in the correct scriptures. How can it be burned? The lost thing lies in blessings! According to this clear warning, it is enough to verify the previous mistakes. If there are damaged Buddha statues or worm-eaten scriptures, they can be stored in a clean place. In the third case, borrowing and refusing to commit a Thūlana offense, this is a summary of expedient means. If the intention is resolute, it will reach the root of retribution. In the fourth case, stealing and copying secret formulas, this is not scripture, it is different from the Dharma, and it needs to be judged according to the previous person's reluctance to protect it, calculating the value to determine the crime. In the question, many previous discussions are cited and compared as questions. The answer is divided into two parts. First, judge according to etiquette and recitation. Second, decide by citing examples from each other. First, 'remotely respectful,' because past forms and thoughts can be taken. 'Readers who hold the text,' because the present form and dust can be faced by the eyes. Even if one can recite it by heart, it is easy to forget. So the following uses scriptures to prove it. The scripture says, there are three kinds of offerings. The so-called present offering, get great merit. Non-present offering, get greater merit. Common present and non-present offering (either watching with the eyes, or taking with the mind), get the greatest merit. This is called a Bodhisattva making offerings himself. Now take the second one to prove the above meaning. Secondly, that is, the meaning of the commentary, the decision lies in the scriptures. Since it is limited to the meaning of the scriptures, it can be integrated. So you need to know that the Dharma has both integration and obstruction. Among the Sangha's belongings, first divide into two categories to summarize. For the guardian, it is someone else's theft. If the owner steals it himself, then you know. Things are often used, used each other, etc. Or there is no owner in charge, and others are the same. The above applies to four situations, and the following is limited to the first situation. In the list of explanations, although there are many Sangha's belongings

四種攝盡。初屬處永定。不可分判故雙疊之。二雖局處隨人分食。故云十方。第三人局現數。物據即分。故雙云也。四物雖即分人無定限。羯磨遮約故名十方。約名定體物分四別。如下自明。別釋常住中初簡物體。疏加米麵。準五穀醬菜饌食眾物皆此所攝。以下斷犯。如論即善見引僧祇。證言縱一切集者。恐謂當界不可分遍十方集則可分故。二十方中初簡體。疏云。如飯餅等現熟之物。本擬十方。作相同食是也。有疑醫豉為熟物。判在十方者。今以意分不問生熟。但使未入當日供僧限者並歸前攝。如貯畜鹽醬。是常住常住取入日用。即十方常住體下二斷犯。同共者主客同心無掌執故。得輕者即偷蘭罪。疏云。以僧分業無滿五故。問常住常住亦無滿五。何以重耶。答分不分異重輕致別。引示中初科。僧祇長食非己分者善見五賊。並謂竊法求利。故彼云。非梵行自稱是梵行受諸施者。名第一大賊。而惡比丘偷善比丘法求名利養。名第二大賊。謗諸賢聖偷竊聖法。名第三大賊。以僧重物餉致白衣妄取其意。是第四大賊。第五如鈔引。前段犯蘭注云共盜者。文中但云取同己用故。後段犯重注有主者。文標盜心故。母論同故不引。不作相中上下兩段不顯罪名。註文並斷蘭者以不打鐘。或結主掌或通主客。次空寺中顯是無主。亦由

【現代漢語翻譯】現代漢語譯本四種攝盡（包含一切）。第一種屬於處永定（永久固定的場所）。因為不可分割判斷，所以雙重疊加（常住常住）。第二種雖然侷限於場所，但隨著人來分配食物，所以稱為十方（四面八方）。第三種人侷限於現有的數量，物品根據情況即時分配，所以也雙重說明（常住十方）。第四種物品雖然即時分配，但人數沒有固定限制，通過羯磨（僧團會議）遮止約束，所以稱為十方（四面八方）。根據名稱確定本體，物品分為四種類別，下面會詳細說明。分別解釋常住中，首先簡別物體。疏文中補充了米麵，按照五穀、醬菜、菜餚食物等各種物品都屬於這裡所包含的。以下是關於違犯的判斷。如《律論》即《善見律毗婆沙》引用《僧祇律》，證明說即使是一切聚集的物品，恐怕認為在本界（寺院）內不可分割，遍及十方聚集則可以分割。二十方中，首先簡別本體。疏文中說，如飯、餅等現成的食物，本來打算供養十方僧眾，做成相同的食物就是了。有人懷疑醫豉（一種豆豉）是熟食，判斷屬於十方。現在按照意願來區分，不問生熟，只要沒有進入當日供僧的限額，都歸於前面（常住常住）所包含的，如貯藏的鹽醬。常住常住取入日常使用，即十方常住的本體。以下是關於違犯的判斷。『同共者』指主客同心，沒有掌管執事的人，所以罪過較輕，即偷蘭遮罪。疏文中說，因為僧眾分攤事務，沒有滿五錢（構成盜罪的最低金額）。問：常住常住也沒有滿五錢，為什麼罪過更重呢？答：因為分與不分，導致罪過輕重有區別。引示中，首先分科。《僧祇律》中，長食不是自己應得的部分；《善見律》中，五賊，都是指竊取佛法以求取利益。所以那裡說，『不是梵行（清凈的行為）卻自稱是梵行，接受各種供養的人，名叫第一大賊。』而惡比丘偷竊善比丘的佛法，以求取名利供養，名叫第二大賊。誹謗各位賢聖，偷竊聖法，名叫第三大賊。用僧眾的貴重物品贈送給白衣（在家信徒），妄自揣測其意圖，是第四大賊。第五種情況如鈔文所引用。前面一段犯蘭遮罪，註文說『共同盜取』，文中只說拿來當成自己的使用。後面一段犯重罪，註文說『有主』，文中表明有盜竊的心。母論相同，所以沒有引用。『不作相』中，上下兩段沒有顯示罪名，註文都判斷為斷蘭遮罪，因為沒有打鐘（通知），或者結成主掌，或者通同主客。其次，空寺中顯示是無主的，也是因為這個原因。

【English Translation】 English version The four kinds of all-embracing (containing everything). The first belongs to 'Changzhu Changzhu' (permanently fixed places). Because it cannot be divided and judged, it is doubly superimposed. The second, although limited to places, distributes food according to the people present, so it is called 'Shifang Changzhu' (ten directions). The third, people are limited to the existing number, and items are distributed immediately according to the situation, so it is also doubly stated ('Changzhu Shifang'). The fourth, although items are distributed immediately, there is no fixed limit on the number of people. Through Karma (Sangha meeting) to stop the restraint, so it is called 'Shifang Shifang' (ten directions). Determine the ontology according to the name, and the items are divided into four categories, which will be explained in detail below. Explain separately in Changzhu, first distinguish the objects. The commentary adds rice and noodles, and according to the five grains, sauces, dishes, food and other items are all included here. The following is the judgment on violations. For example, the 'Vinaya' that is, 'Samantapasadika' quotes 'Mahasanghika Vinaya', proving that even if all the gathered items, I am afraid that they cannot be divided in this realm (temple), and the gathering in the ten directions can be divided. Among the twenty directions, first distinguish the ontology. The commentary says that, such as rice, cakes and other ready-made foods, were originally intended to be offered to the Sangha in the ten directions, and making the same food is it. Some people suspect that Yichi (a kind of fermented soybean) is cooked food, and judge that it belongs to the ten directions. Now, according to the intention, it is divided, regardless of whether it is raw or cooked, as long as it does not enter the daily limit of offering to the Sangha, it will be included in the front (Changzhu Changzhu), such as the stored salt and sauce. Changzhu Changzhu is taken into daily use, that is, the ontology of Shifang Changzhu. The following is the judgment on violations. 'Tonggong Zhe' refers to the host and guest being of one mind, and there is no one in charge, so the sin is lighter, that is, the Thullanaccaya sin. The commentary says that because the Sangha shares the affairs, it is not full of five coins (the minimum amount to constitute a theft). Question: Changzhu Changzhu is also not full of five coins, why is the sin more serious? Answer: Because of the difference between dividing and not dividing, the severity of the sin is different. In the introduction, first divide the sections. In the 'Mahasanghika Vinaya', the long food is not the part that one should get; in the 'Samantapasadika', the five thieves, all refer to stealing the Dharma to seek benefits. So it says there, 'Those who are not Brahmacarya (pure behavior) but claim to be Brahmacarya and accept various offerings are called the first great thief.' And the evil Bhikkhu steals the Dharma of the good Bhikkhu in order to seek fame and profit offerings, is called the second great thief. Slandering the sages and stealing the holy Dharma is called the third great thief. Giving the precious items of the Sangha to the laity (lay believers) and presumptuously guessing their intentions is the fourth great thief. The fifth situation is as quoted in the notes. The previous paragraph commits the Thullanaccaya sin, and the commentary says 'joint theft', but the text only says to take it as one's own use. The latter paragraph commits a major sin, and the commentary says 'owned', and the text indicates that there is a heart of theft. The mother theory is the same, so it is not quoted. In 'not making a sign', the upper and lower paragraphs do not show the name of the sin, and the commentary judges that it is a Thullanaccaya sin, because there is no ringing of the bell (notification), or forming a master, or colluding with the host and guest. Secondly, the empty temple shows that it is unowned, also because of this reason.

不作相。犯準必作相理得啖之。三中不出物相。疏云。如今諸俗以供養僧。無問衣藥房具。並同現前僧也。文通二主。本主者即本施主。四中初示物體。文出一相。或是檀越時非時施並同此攝。善生下斷犯三段。初中未羯磨者。準下分衣具列二法。約后付分以定限齊。注犯蘭者同上十方常住也(古云結無邊蘭。準戒疏尼鈔。止云犯蘭。若犯無邊為結多少。太成浮漫。此無所出講者猶傳)。次段注斷犯夷。有人云。總望現僧盜五成重。同前常住常住之倒。又云。現前百僧須盜五百方成滿五。減則得輕。問秉羯磨已即付五德。此同主掌。何不望結。答此據出物正作法時。爾前必有知事看守。應從守護結重。后付五德令為僧分。現物屬僧。即非掌護。若下三明囑授。既屬別人。不望僧結。準亡物中。囑授不決還同僧物。如上所判。別示斥妄中。初文出房舍犍度。彼因世尊從迦尸國與五百人至䩭連國。彼有四比丘。先分僧物為四分(一伽藍房舍。二甕瓶釜鑊。三床褥臥具。四竹木華果)。乃至舍利弗目連至彼住處白佛。因制如鈔所引。二中彼執律文言盜僧物不犯重罪。或有盜者便即奪取。意謂。律中不許奪賊物者由成重故。既不成重奪則無過。此下斥其寡薄。諸部明文即見下科。三中初通前本律結蘭之意。若下次準他文決通妄

【現代漢語翻譯】現代漢語譯本不執著于表象（不作相）。如果違犯戒律，必定是因為執著于表象，才會貪圖享用（犯準必作相理得啖之）。在三種情況下，不應執著於物體表象（三中不出物相）。疏文中說：『現在世俗之人供養僧人，無論是衣服、藥物還是房舍用具，都等同於供養現在的僧眾（如今諸俗以供養僧。無問衣藥房具。並同現前僧也）。』文中的『二主』指本施主和掌管者（文通二主。本主者即本施主）。四種情況中，首先是展示物體，文中說『一相』，或者說是檀越（dānyuè，施主）在合適或不合適的時候佈施，都包含在此範圍內（四中初示物體。文出一相。或是檀越時非時施並同此攝）。善生以下是判斷違犯的三段。第一段中，沒有經過羯磨（jiémó，僧團會議）的，按照下文分衣具列出兩種情況。根據之後交付分配來確定界限。註釋中說，違犯蘭（lán，指盜僧物）的情況與上述十方常住物相同（注犯蘭者同上十方常住也）。（古人說結無邊蘭，按照戒疏尼鈔，只說犯蘭。如果犯無邊蘭，那麼結罪多少？太過浮泛。這沒有出處，講者還在傳）。第二段註釋判斷犯夷（yí，指偷盜罪）。有人說，總的來說，如果偷盜現前僧眾的財物，盜竊五錢就構成重罪，與之前常住物的盜竊相同（有人云。總望現僧盜五成重。同前常住常住之倒）。又有人說，必須盜竊現前一百個僧人的五百錢才能構成滿五的重罪，少於這個數目則罪輕（又云。現前百僧須盜五百方成滿五。減則得輕）。問：秉持羯磨之後，就交付給五德（wǔdé，指五種德行的人）之人，這與掌管者相同，為什麼不構成結罪？（問秉羯磨已即付五德。此同主掌。何不望結）。答：這是根據拿出財物正式作法的時候來判斷的。在那之前，一定有知事（zhīshì，寺院執事）看守，應該從守護者那裡結重罪。之後交付給五德之人，讓他們為僧眾分配，現有的財物屬於僧眾，就不再是掌管守護之人的了（答此據出物正作法時。爾前必有知事看守。應從守護結重。后付五德令為僧分。現物屬僧。即非掌護）。如果下文說明囑託交付給別人，既然屬於別人，就不構成僧眾的結罪。按照亡物中的規定，囑託交付不明確，仍然等同於僧眾的財物，如上所述判斷（若下三明囑授。既屬別人。不望僧結。準亡物中。囑授不決還同僧物。如上所判）。特別指出斥責謬誤中，首先文中提到房舍犍度（qiántuó，指僧眾的公共財產）（別示斥妄中。初文出房舍犍度）。這是因為世尊從迦尸國（Jiāshīguó）帶領五百人到達䩭連國（䩭lián Guó）。那裡有四個比丘，事先將僧眾的財物分為四份（一、伽藍房舍；二、甕、瓶、釜、鑊；三、床、褥、臥具；四、竹木、華果）（彼因世尊從迦尸國與五百人至䩭連國。彼有四比丘。先分僧物為四分(一伽藍房舍。二甕瓶釜鑊。三床褥臥具。四竹木華果)）。乃至舍利弗（Shèlìfú）和目連（Mùlián）到達那裡居住，稟告佛陀，因此制定瞭如鈔所引的戒律（乃至舍利弗目連至彼住處白佛。因制如鈔所引）。第二點，他們執著于律文，說盜竊僧眾的財物不構成重罪，或者有人盜竊就立即奪取。意思是說，律中不允許奪取賊人的財物，因為會構成重罪。既然不構成重罪，奪取就沒有過錯（二中彼執律文言盜僧物不犯重罪。或有盜者便即奪取。意謂。律中不許奪賊物者由成重故。既不成重奪則無過）。下面斥責他們的淺薄。各部律文的明確規定見下文（此下斥其寡薄。諸部明文即見下科）。第三點，首先貫通前面本律結蘭的含義（三中初通前本律結蘭之意）。如果下文按照其他文獻來判斷貫通謬誤（若下次準他文決通妄）。

【English Translation】 English version Do not cling to appearances (不作相). If one violates the precepts, it must be because of clinging to appearances that one covets enjoyment (犯準必作相理得啖之). In three situations, one should not cling to the appearance of objects (三中不出物相). The commentary says: 'Now, worldly people make offerings to monks, whether it be clothing, medicine, or furniture, all are the same as making offerings to the present Sangha (如今諸俗以供養僧. 無問衣藥房具. 並同現前僧也).' The 'two masters' in the text refer to the original donor and the manager (文通二主. 本主者即本施主). Among the four situations, the first is showing the object, the text says 'one aspect,' or it is the dānyuè (檀越, donor) who gives at appropriate or inappropriate times, all are included in this scope (四中初示物體. 文出一相. 或是檀越時非時施並同此攝). What follows 善生 is the three sections for judging violations. In the first section, those who have not undergone the karma (羯磨, Sangha meeting), according to the following, list the two situations of dividing clothing and utensils. The limit is determined according to the subsequent delivery and distribution. The commentary says that violating the lán (蘭, referring to stealing Sangha property) is the same as the above-mentioned property of the permanent dwelling of the ten directions (注犯蘭者同上十方常住也). (The ancients said to form a boundless lán, according to the precepts and notes, it only says to violate lán. If one violates boundless lán, then how much is the sin? It's too superficial. This has no source, and the lecturers are still transmitting it). The second section of commentary judges committing an yí (夷, referring to theft). Some people say that, in general, if one steals from the present Sangha, stealing five coins constitutes a serious crime, the same as stealing from the previous permanent dwelling (有人云. 總望現僧盜五成重. 同前常住常住之倒). Others say that one must steal five hundred coins from the present one hundred monks to constitute the full five, less than this number is a lighter crime (又云. 現前百僧須盜五百方成滿五. 減則得輕). Question: After holding the karma, it is handed over to the person of five virtues (五德, referring to the person of five virtues), which is the same as the manager, why does it not constitute a sin? (問秉羯磨已即付五德. 此同主掌. 何不望結). Answer: This is based on the time when the property is taken out and the Dharma is formally performed. Before that, there must be a zhīshì (知事, temple affairs officer) guarding it, and the serious crime should be concluded from the guardian. After handing it over to the person of five virtues, let them distribute it to the Sangha. The existing property belongs to the Sangha, and it is no longer the responsibility of the manager and guardian (答此據出物正作法時. 爾前必有知事看守. 應從守護結重. 后付五德令為僧分. 現物屬僧. 即非掌護). If the following explains the entrustment to others, since it belongs to others, it does not constitute a sin for the Sangha. According to the regulations in the lost property, the entrustment is unclear, and it is still the same as the property of the Sangha, as judged above (若下三明囑授. 既屬別人. 不望僧結. 準亡物中. 囑授不決還同僧物. 如上所判). In the special indication of refuting falsehoods, the text first mentions the room qiántuó (犍度, referring to the public property of the Sangha) (別示斥妄中. 初文出房舍犍度). This is because the World Honored One led five hundred people from Kāśī (迦尸國) to 䩭lián Country (䩭連國). There were four monks there who divided the Sangha's property into four parts in advance (1. Sangha monastery; 2. urns, bottles, pots, cauldrons; 3. beds, mattresses, bedding; 4. bamboo, wood, flowers, fruits) (彼因世尊從迦尸國與五百人至䩭連國. 彼有四比丘. 先分僧物為四分(一伽藍房舍. 二甕瓶釜鑊. 三床褥臥具. 四竹木華果)). Even Śāriputra (舍利弗) and Maudgalyāyana (目連) arrived there to live and reported to the Buddha, so the precepts cited in the notes were formulated (乃至舍利弗目連至彼住處白佛. 因制如鈔所引). Second, they cling to the precepts and say that stealing the Sangha's property does not constitute a serious crime, or if someone steals it, they immediately take it back. The meaning is that the precepts do not allow taking back the thief's property, because it constitutes a serious crime. Since it does not constitute a serious crime, there is no fault in taking it back (二中彼執律文言盜僧物不犯重罪. 或有盜者便即奪取. 意謂. 律中不許奪賊物者由成重故. 既不成重奪則無過). The following criticizes their shallowness. The clear regulations of the various precepts are seen in the following section (此下斥其寡薄. 諸部明文即見下科). Third, first connect the meaning of the previous precepts of this law to form lán (三中初通前本律結蘭之意). If the following judges and connects falsehoods according to other documents (若下次準他文決通妄).

執。善見如前引。僧祇亦然。五分益顯。大集化教例同逆業。重可知矣。彰過中初文上二句推過重。隨下示重相。十方凡聖。總收五眾三乘因果也。一一結者非謂多罪。但此一夷總望多境。故云一一耳。故下引文示。四分瓶沙施佛園。末利夫人施佛衣。佛答同此。僧有二種。一羯磨僧。二應供僧。佛不入僧秉法而同僧。受施故云我在數也。次科初引經文。特舉逆重。以彰極惡。我不救者以佛威神不可加。故非捨棄也。餘下指略。日藏分具云大方等日藏經。彼第二云。佛告頻婆娑羅王。破戒之相所謂。不樂供養三寶和尚阇梨。亦不信重。乃至常貪利養名聞等事。亦盜眾僧田宅園林奴婢象馬駝騾牛驢等物。是破戒相失比丘法。應當擯出。又云。破戒之人無有慚愧。以劫盜心取彼僧物。以為己有。如法比丘遣令出衆。若不出者應告國王有勢力者驅逐令出。若王不遣如法比丘默然捨去等。僧護傳本名為經。即明僧護比丘游海邊。見地獄等事。彼云。僧護至一寺聞犍椎聲。入僧坊已見僧和集。食器敷具人及房舍悉皆火然。又入僧坊見諸比丘。坐於火床互相爪劃肉盡筋。出五藏骨髓亦如燋炷。后還祇桓白佛。佛言。汝初見寺乃是地獄。迦葉佛時是出家人四方僧物不打犍椎。眾默共用。以是因緣受火床苦。汝見第二。寺亦是地獄。迦

【現代漢語翻譯】執。善見律毗婆沙（Sudassanavinayavibhasa，古印度佛教律藏註釋）如前文所引用。僧祇律（Mahasanghika-vinaya）也是如此。五分律（Mahisasaka-vinaya）更加明顯。大集經（Mahasamgraha Sutra）中關於化導教化的例子，與犯下逆罪的例子相同，其罪之重可知矣。彰過中，初文上的兩句是推究罪過的嚴重性。『隨下』是顯示罪過嚴重的相狀。『十方凡聖』，總括了五眾（五類眾生：比丘、比丘尼、沙彌、沙彌尼、式叉摩那）三乘（聲聞乘、緣覺乘、菩薩乘）的因果。「一一結者」並非說有很多罪，只是這一條根本的罪過牽涉到很多對境，所以說「一一」而已。『故下』引用經文來顯示。四分律（Dharmaguptaka-vinaya）中，瓶沙王（Bimbisara）佈施佛陀園林，末利夫人（Mallika）佈施佛陀衣服，佛陀的回答與此相同。僧有兩種，一是羯磨僧（karma-samgha，執行僧事的僧團），二是應供僧（bhiksu-samgha，接受供養的僧團）。佛陀不加入僧團秉持佛法，而是以僧團的身份接受佈施，所以說『我在數也』。接下來的一科，首先引用經文，特別舉出逆罪之重，來彰顯其極惡。『我不救者』，是因為佛陀的威神力不可加持，所以不是捨棄。『餘下』是指省略。日藏經（Surya-garbha Sutra）中有詳細記載，即《大方等日藏經》。該經第二卷說：佛告頻婆娑羅王（Bimbisara）：破戒的相狀是，不喜歡供養三寶、和尚（upadhyaya，親教師）、阿阇梨（acarya，軌範師），也不信重，乃至常常貪圖利養名聞等事，也盜取眾僧的田宅園林、奴婢象馬駝騾牛驢等物，這是破戒的相狀，失去比丘的資格，應當擯除。又說：破戒之人沒有慚愧之心，以劫盜的心取僧物，作為自己所有。如法的比丘應當遣令出衆，若不出去，應當告訴國王有勢力的人，驅逐令出。若國王不遣，如法的比丘默然捨去等。《僧護傳》原本名為經，即說明僧護（Samgharaksa）比丘游海邊，見到地獄等事。其中說：僧護到一個寺廟，聽到犍椎（ghanta，報時用具）的聲音，進入僧坊后，見到僧眾和合，食器敷具人及房舍全部都著火燃燒。又進入一個僧坊，見到諸位比丘坐在火床上，互相抓撓，肉盡筋出，五臟骨髓也像燒焦的燈芯。後來回到祇桓（Jetavana），稟告佛陀。佛陀說：你最初見到的寺廟乃是地獄，迦葉佛（Kasyapa Buddha）時，是出家人，四方僧物不打犍椎，大眾默默共同使用，因為這個因緣而受火床之苦。你見到的第二個寺廟也是地獄，迦

【English Translation】 Regarding 'grasping', the Sudassanavinayavibhasa (a commentary on the Vinaya Pitaka) is as quoted previously. The Mahasanghika-vinaya is also the same. The Mahisasaka-vinaya is even more explicit. The examples of transformative teachings in the Mahasamgraha Sutra are the same as those of committing heinous offenses, so the severity of the offense can be known. In 'Manifesting Transgressions', the first two sentences above examine the severity of the transgression. 'Following below' indicates the characteristics of the severe transgression. 'The ordinary and the noble of the ten directions' encompass the causes and effects of the five assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas) and the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). 'Each and every one' does not mean there are many offenses, but this one fundamental offense involves many objects, so it is said 'each and every one'. 'Therefore below' quotes scriptures to illustrate. In the Dharmaguptaka-vinaya, King Bimbisara donated a garden to the Buddha, and Queen Mallika donated clothing to the Buddha. The Buddha's response was the same as this. There are two types of Sangha: the karma-samgha (the Sangha that performs monastic affairs) and the bhiksu-samgha (the Sangha that receives offerings). The Buddha does not join the Sangha to uphold the Dharma, but accepts offerings as a member of the Sangha, so it is said 'I am among them'. In the next section, the scriptures are quoted first, specifically mentioning the severity of heinous offenses, to highlight their extreme evil. 'I do not save them' is because the Buddha's majestic spiritual power cannot be increased, so it is not abandonment. 'The rest below' refers to omissions. The Surya-garbha Sutra has a detailed record, namely the 'Great Vaipulya Surya-garbha Sutra'. The second volume of that sutra says: The Buddha told King Bimbisara: The characteristics of breaking the precepts are that one does not like to make offerings to the Three Jewels, the upadhyaya (preceptor), and the acarya (teacher), nor does one respect them, and even constantly craves profit, offerings, fame, and other things. One also steals the Sangha's fields, gardens, slaves, elephants, horses, camels, mules, cattle, donkeys, and other things. These are the characteristics of breaking the precepts, losing the status of a bhikshu, and should be expelled. It also says: A person who breaks the precepts has no shame, and takes the Sangha's property with a thieving mind, considering it their own. Lawful bhikshus should order them to leave the assembly. If they do not leave, they should tell the king or powerful people to drive them out. If the king does not send them away, the lawful bhikshus should silently leave, etc. The Samgharaksa-sutra was originally named a sutra, which explains that the bhikshu Samgharaksa traveled to the seaside and saw hell and other things. It says: Samgharaksa went to a temple and heard the sound of the ghanta (a bell used to announce the time). After entering the Sangha's monastery, he saw the Sangha gathered together, and the utensils, bedding, people, and buildings were all on fire. He also entered a monastery and saw the bhikshus sitting on fire beds, scratching each other, their flesh gone, their tendons exposed, and their internal organs and bone marrow were like charred wicks. Later, he returned to Jetavana and reported to the Buddha. The Buddha said: The first temple you saw was hell. During the time of Kasyapa Buddha, they were renunciants, and the Sangha's property from all directions was used silently by the community without striking the ghanta. Because of this cause, they suffered the pain of the fire bed. The second temple you saw was also hell.

葉佛時是出家人檀越造寺。四事豐足檀越要打犍椎。諸比丘不打。客比丘來不得飲食。受火床苦。迦葉佛涅槃。已來受如是苦。至今不息。二經甚廣恐煩不錄。請觀業果幸宜改跡。三中彼云。久負佛物云何償。答直償本物(依本物還也。下出所以云)。以佛物不出入故不加償。雖爾故入地獄。續引因緣云。佛泥洹后一比丘精進聰明能說法。使人得四道果(以此故云三藏法師)。因與婆羅門女作不凈行。遂用佛法僧物。合一千萬錢(今一萬貫)。后詣沙法國乞大得物。欲還償之。路中為七步蛇。螫彼知七步當死。六步內便向弟子。處分償物遣還本國。償訖還報。即起七步便死墮阿鼻。初入未熟謂是溫室。便舉大聲。經唄咒愿。獄鬼聞之數千人得度。獄卒以鐵叉打之。命終生三十三天。今文撮略故云縱償等。何下鈔家深誡引此以明。縱償入獄以彰報定。諸有聞者宜應極誡。而有愚人自矜講學云。我墮獄亦應早出。然彼法師精進聰明使人得道。又自填償今時誰爾。輒攀高例此深不達祖師引意。後學聞說急須掩耳。於三寶物敬護遠離。必妄矜持自貽殃禍。佛不能救況餘人乎。二互用四門從寬至狹。初互可知。二當分者各就一寶。論彼此故。三像寶者各就彼此。分事理故。四一一者各就事中。物類別故。隨釋自見。初通明中前明

【現代漢語翻譯】現代漢語譯本葉佛時，有出家人檀越（Dànyuè，施主）建造寺廟。四事（衣食住藥）豐足，檀越想要敲打犍椎（jiānzhuī，報時用的法器）。但眾比丘不允許敲打，導致遠道而來的比丘無法得到飲食，只能忍受火床的痛苦。這種情況從迦葉佛（Jiāshè Fó）涅槃后就開始了，一直持續至今。這兩部經內容非常廣泛，恐怕過於繁瑣，所以不在此處記錄。請各位觀察業果，希望能夠改變自己的行為。在《三中》中，他們說：『長期拖欠佛物，該如何償還？』回答是：『直接償還原本的物品（按照原本的物品償還）。』下面解釋原因說：『因為佛物不進行出入交易，所以不增加償還的金額。』即使這樣，仍然會墮入地獄。接著引用因緣說：佛陀涅槃后，有一位比丘精進聰明，善於說法，使人證得四道果（因此被稱為三藏法師）。但他因為與婆羅門（Bóluómén）女子行不凈行，於是動用了佛法僧的財物，總共一千萬錢（相當於現在的一萬貫）。後來他前往沙法國乞討，得到了大量的財物，想要償還這些錢。在路上，他被七步蛇咬傷。他知道自己七步之內就會死亡，所以在六步之內便向弟子交代，要償還財物，送還原本的國家，償還完畢后回來稟報。他走了第七步便死了，墮入阿鼻地獄。他剛進入地獄時，覺得地獄像溫室一樣，便大聲地誦經、唄讚、咒愿。獄鬼聽到后，有數千人得到解脫。獄卒用鐵叉打他，他命終後生到三十三天。現在的經文比較簡略，所以說『縱然償還』等等。何下鈔家的深刻告誡引用這個例子來說明，縱然償還也會墮入地獄，以此來彰顯報應的確定性。所有聽到這些的人，都應該極其警惕。然而有些愚蠢的人，自誇自己精通講學，說：『我即使墮入地獄，也應該很快就能出來。』然而那位法師精進聰明，能夠使人得道，又自己填補償還，現在有誰能做到這樣呢？竟然攀比高位的例子，這深深地不理解祖師的用意。後來的學人聽到這些話，要趕緊摀住耳朵。對於三寶的財物，要敬重守護，遠離貪念。千萬不要妄自矜持，給自己留下禍患。佛陀都不能救你，更何況其他人呢？二互用四門，是從寬到窄。最初的互用可以理解。第二種當分，是各自就一種寶物，來討論彼此的關係。第三種像寶，是各自就彼此，來區分事和理。第四種一一，是各自就事物之中，來區分類別。隨著解釋自然就能明白。最初的通明中，前面說明了……

【English Translation】 English version During the time of Kashyapa Buddha (Jiāshè Fó), a monastic benefactor (Dànyuè) built a temple. With abundant provisions of the four necessities (clothing, food, shelter, and medicine), the benefactor wanted to strike the ghanta (jiānzhuī, a time-announcing instrument). However, the monks did not allow it, causing visiting monks to be unable to obtain food and drink, and they had to endure the suffering of the hot bed. This situation has continued since the Nirvana of Kashyapa Buddha, and it continues to this day. These two sutras are very extensive, and I am afraid they are too cumbersome to record here. Please observe the karmic consequences, and hopefully, you can change your behavior. In the 'Three Middles', they say: 'Having owed the Buddha's property for a long time, how should it be repaid?' The answer is: 'Directly repay the original items (repay according to the original items).' The reason is explained below: 'Because the Buddha's property is not traded in and out, the amount of repayment is not increased.' Even so, one will still fall into hell. Then, citing the cause and condition, it is said: After the Buddha's Nirvana, there was a monk who was diligent, intelligent, and good at preaching, enabling people to attain the four fruits of the path (therefore, he was called a Tripitaka Master). However, because he engaged in impure conduct with a Brahmin (Bóluómén) woman, he used the property of the Buddha, Dharma, and Sangha, totaling ten million coins (equivalent to ten thousand strings of cash today). Later, he went to the country of Shafa to beg and obtained a large amount of wealth, wanting to repay the money. On the way, he was bitten by a seven-step snake. Knowing that he would die within seven steps, he instructed his disciples within six steps to repay the property, send it back to the original country, and report back after the repayment was completed. He took the seventh step and died, falling into Avici Hell. When he first entered hell, he felt that hell was like a greenhouse, so he loudly recited sutras, chanted praises, and recited mantras. Upon hearing this, thousands of hell-beings were liberated. The hell-guard struck him with an iron fork, and after he died, he was reborn in the Thirty-three Heavens. The current text is relatively brief, so it says 'even if repaid' and so on. The profound admonition of the commentator He cites this example to illustrate that even if repaid, one will still fall into hell, thereby highlighting the certainty of retribution. All those who hear these things should be extremely vigilant. However, some foolish people boast that they are proficient in lecturing, saying: 'Even if I fall into hell, I should be able to get out quickly.' However, that Dharma Master was diligent and intelligent, able to enable people to attain the path, and he himself filled the repayment. Who can do this now? They actually compare themselves to high-ranking examples, which deeply misunderstands the intention of the patriarch. Later learners, upon hearing these words, should quickly cover their ears. Regarding the property of the Three Jewels, one should respect and protect it, and stay away from greed. Do not presumptuously boast, lest you leave yourself with misfortune. The Buddha cannot save you, let alone others? The second mutual use of the four gates is from broad to narrow. The initial mutual use can be understood. The second, 'when divided', refers to each discussing the relationship between each other based on one treasure. The third, 'image treasure', refers to each distinguishing between phenomena and principle based on each other. The fourth, 'one by one', refers to each distinguishing between categories within things. It will become clear with explanation. In the initial general explanation, the previous explanation...

佛判。摩摩帝是梵語。即知事人。謂不犯者彼以好心非入己故。謂下示互用相。彼因佛塔無物眾僧有物。遂取僧物修佛塔。故下指廣文。大略如上。次辨通塞受用物中。初文三節。前明佛法不互。文列二義。一無主。二無可白。不同下次簡僧物開通。初句顯異。反上二義。故云不同。所以下明互有二。一者僧別互常住招提是。二者通佛用。僧物治塔。是以法白和。皆非互故。若佛下三示不開之意。文敘佛物。法物準同。次科初句準經。佛下明不合。若下示暫開。下引戒文顯知。佛在僧房可證暫安無妨。三中前云招提。恐昧其相故特問之。答中初引經兩節。前引阿難轉施。名相甚顯。疏云。中含施招提僧房。所謂別房施是也。謂施主置房。施十方僧別自供給。不涉眾僧常住。故有和送而非私房。故名招提常住也。次引庵婆女施。即頻婆娑羅王女以金瓶行水白佛。毗舍離城所有園苑最勝。並以奉佛應是最初園施。故云為首。文下決判言不了者。但云園施相不顯故。準此等者以園中必有房宇華果等物故作兩判。僧鬘者今鈔且取華果結鬘之義。疏云。經中僧鬘物者(名出涅槃)。此梵本音。據唐言之對面物也。即是現前對面之施耳。鈔引昔解。謂華果者隨字顯相。乖事義也(疏文)。準此經中園施言招提者。但是別指房宇耳。

【現代漢語翻譯】現代漢語譯本佛判。（摩摩帝是梵語，即知事人，指管理者。）說不犯戒的情況，是因為那個人以好的發心，並非爲了自己侵佔。（謂下示互用相，說明下面要展示互相使用的情形。）因為佛塔沒有財物，而僧眾有財物，於是取用僧眾的財物來修繕佛塔。所以下面引用廣文。（故下指廣文，指引下文更廣的解釋。）大體情況如上所述。（大略如上。）接下來辨析可以變通和不可變通的受用財物，首先看第一部分，分為三個小節。前面說明佛物和法物不能互相挪用，列出兩種情況：一是無主，二是無可稟白。這與下面要簡述的僧物可以變通的情況不同。第一句顯示不同之處，與上面兩種情況相反，所以說『不同』。（初句顯異，反上二義，故云不同。）『所以』下面說明互相通用的兩種情況：一是僧眾分別施捨給常住招提（寺院）的財物，二是通用的佛物，用僧眾的財物修繕佛塔。這是因為依法稟白了僧眾，都不是互相挪用。（所以下明互有二。一者僧別互常住招提是。二者通佛用。僧物治塔。是以法白和。皆非互故。）如果佛物、法物，下面三點說明不能隨意挪用的意思。文中敘述佛物，法物也同樣適用。（若佛下三示不開之意。文敘佛物。法物準同。）接下來科判的第一句是依據經文。（次科初句準經。）佛物下面說明不應該挪用。（佛下明不合。）如果下面說明暫時可以變通。（若下示暫開。）下面引用戒律條文來顯示這一點。（下引戒文顯知。）佛像安放在僧房可以證明暫時安放沒有妨礙。（佛在僧房可證暫安無妨。）在第三部分中，前面提到招提（寺院），恐怕不明白它的含義，所以特意提問。（三中前云招提。恐昧其相故特問之。）回答中首先引用經文的兩部分，前面引用阿難尊者轉施的例子，名相非常明顯。（答中初引經兩節。前引阿難轉施。名相甚顯。）疏文中說，其中包含施捨給招提僧房的情況，就是分別施捨的房舍。（疏云。中含施招提僧房。所謂別房施是也。）意思是施主建造房舍，施捨給十方僧眾分別自己使用，不涉及僧眾常住的財物，所以有和尚送來，而不是私人的房舍，所以稱為招提常住。（謂施主置房。施十方僧別自供給。不涉眾僧常住。故有和送而非私房。故名招提常住也。）接下來引用庵婆女施捨的例子，就是頻婆娑羅王（Bimbisara）的女兒用金瓶盛水稟白佛陀，毗舍離城（Vaishali）所有園苑中最殊勝的，都用來奉獻給佛陀，這應該是最初的園林施捨，所以說是『為首』。（次引庵婆女施。即頻婆娑羅王女以金瓶行水白佛。毗舍離城所有園苑最勝。並以奉佛應是最初園施。故云為首。）文中的判決說不了解情況的人，只是說園林施捨的相狀不明顯，因此根據這些情況做出兩種判斷。（文下決判言不了者。但云園施相不顯故。準此等者以園中必有房宇華果等物故作兩判。）僧鬘（Sanghamala）的意思，現在的鈔本且取用鮮花水果結成花鬘的含義。（僧鬘者今鈔且取華果結鬘之義。）疏文中說，經中的僧鬘物（這個名稱出自《涅槃經》），這是梵語的音譯，按照唐朝的說法，就是對面之物，也就是現在面對面施捨的物品。（疏云。經中僧鬘物者(名出涅槃)。此梵本音。據唐言之對面物也。即是現前對面之施耳。）鈔本引用過去的解釋，認為鮮花水果是按照字面意思來顯現其相狀，不符合實際意義。（鈔引昔解。謂華果者隨字顯相。乖事義也(疏文)。）根據這部經文，園林施捨中提到招提（寺院），只不過是特別指明房舍而已。（準此經中園施言招提者。但是別指房宇耳。）

【English Translation】 English version Buddha's judgment. 'Mamatī' is Sanskrit, meaning 'steward' (referring to a manager). It says there is no offense because that person had good intentions and did not take it for themselves. (謂下示互用相, indicating that the following will demonstrate the situation of mutual use.) Because the pagoda had no property, but the Sangha did, they took the Sangha's property to repair the pagoda. Therefore, the following quotes extensive texts. (故下指廣文, referring to the broader explanation below.) The general situation is as described above. (大略如上.) Next, we will analyze the usable items that can be flexibly used and those that cannot. First, look at the first part, which is divided into three sections. The preceding section explains that Buddha's property and Dharma property cannot be used interchangeably, listing two situations: first, there is no owner; second, there is no one to report to. This is different from the situation where the Sangha's property can be used flexibly, which will be described below. The first sentence shows the difference, which is the opposite of the above two situations, so it says 'different.' (初句顯異，反上二義，故云不同.) The 'reason' below explains the two situations where mutual use is possible: first, the property that the Sangha separately donates to the permanent Sangharama (temple); second, the common Buddha's property, using the Sangha's property to repair the pagoda. This is because the Sangha has been informed according to the Dharma, and it is not mutual misappropriation. (所以下明互有二。一者僧別互常住招提是。二者通佛用。僧物治塔。是以法白和。皆非互故.) If it is Buddha's property or Dharma property, the following three points indicate that it cannot be used arbitrarily. The text describes Buddha's property, and Dharma property is also applicable. (若佛下三示不開之意。文敘佛物。法物準同.) The first sentence of the next section is based on the sutra. (次科初句準經.) The Buddha's property below explains that it should not be misappropriated. (佛下明不合.) If the following indicates that it can be temporarily flexible. (若下示暫開.) The following quotes the precepts to show this point. (下引戒文顯知.) The Buddha image placed in the Sangha's room can prove that temporary placement is not a hindrance. (佛在僧房可證暫安無妨.) In the third part, the Sangharama (temple) was mentioned earlier, fearing that its meaning is not understood, so it is specifically asked. (三中前云招提。恐昧其相故特問之.) The answer first quotes two parts of the sutra. The previous quote is the example of Venerable Ananda's transfer of donation, and the names and phases are very obvious. (答中初引經兩節。前引阿難轉施。名相甚顯.) The commentary says that it includes the situation of donating to the Sangharama's room, which is the separately donated room. (疏云。中含施招提僧房。所謂別房施是也.) It means that the donor builds a room and donates it to the Sangha of the ten directions for their own use separately, without involving the permanent property of the Sangha, so the monks send it, but it is not a private room, so it is called the permanent Sangharama. (謂施主置房。施十方僧別自供給。不涉眾僧常住。故有和送而非私房。故名招提常住也.) Next, the example of Ambapali's donation is quoted, that is, the daughter of King Bimbisara (頻婆娑羅王) used a golden bottle to hold water and reported to the Buddha that all the most excellent gardens in the city of Vaishali (毗舍離城) were dedicated to the Buddha. This should be the first garden donation, so it is said to be 'the first.' (次引庵婆女施。即頻婆娑羅王女以金瓶行水白佛。毗舍離城所有園苑最勝。並以奉佛應是最初園施。故云為首.) The judgment in the text says that those who do not understand the situation only say that the appearance of the garden donation is not obvious, so two judgments are made based on these situations. (文下決判言不了者。但云園施相不顯故。準此等者以園中必有房宇華果等物故作兩判.) The meaning of Sanghamala (僧鬘) is that the current manuscript takes the meaning of using fresh flowers and fruits to form a garland. (僧鬘者今鈔且取華果結鬘之義.) The commentary says that the Sanghamala item in the sutra (this name comes from the Nirvana Sutra) is the transliteration of Sanskrit. According to the Tang Dynasty, it is the object in front of you, that is, the object donated face to face now. (疏云。經中僧鬘物者(名出涅槃)。此梵本音。據唐言之對面物也。即是現前對面之施耳.) The manuscript quotes the past explanation, thinking that fresh flowers and fruits are to show their appearance according to the literal meaning, which does not conform to the actual meaning. (鈔引昔解。謂華果者隨字顯相。乖事義也(疏文).) According to this sutra, the mention of Sangharama (招提) in the garden donation is only to specifically indicate the house. (準此經中園施言招提者。但是別指房宇耳.)

四中此似復示暫安之義。但文不相接。彼論具問。非佛屋佛像在中。可在前食臥不。答得食若佛在世猶於前食。況像不得。但臥須障。今止引臥文。彼不明罪相。今云不犯者與佛同處。本得小罪故。人畜中但明僧佛二寶。法亦同之。田園中初科多論文有四段。初明僧地不和不得佛用。和則通得。若僧下二明僧園花果得供佛用。言分行得者別人已分。故言無限者有餘剩。故若經下三明園田混雜。開不成互。若屬下四明用水得否。屬塔水者或在塔地。或但屬塔用。塔功力者即治塔。人經營而得。彼言。若致功力是塔人者應賣此水以錢屬塔。不得余用。用則計錢。今但略云僧用得重(古云語到合云者得。不見彼文故也)。若由僧下彼云。若塔無人致水功力。一由僧人(謂無營塔人。即顯功由僧得。故從僧用)。過限重者亦據用有制限。約水多少計直判罪。十誦中初明華通供佛如上。或已入己或有餘剩。故若下明果木供僧。樹皮下明雜物開別。皮葉等物理得永用。釜鑊等物但開暫用。母論僧樹初開私用。不須白者先已得法即同白。故下明治塔。即通佛用作法開故。僧祇有三。初明取薪通局。溫室即今火合也。取乾枯者護壞生故。若僧下次示取樹方便。或僧須用。或在妨處。有此二緣故開取用。魚骨灰汁生樹所忌。然使凈人須作

知凈。若僧田下三開轉易。四分中初引示。故下準決。初明三寶通塞。若下次明本通隨用。善見伏藏應在三寶地中。還歸三寶用。故無罪反明自入取離成盜。若非三寶地如人物中無我所心。無守護望主成犯。誡誥中初牒前文。即十誦隨比丘用。僧祇供別房也。此下明可否。初簡合用。言具戒者成就自行也。應僧法者堪入眾法也。若下次明不合。反上二行指前經。證者即方等大集等經。又引傳者即高僧傳。彼云。齊州靈巖寺有僧暴死。見觀音舉一石函出記眾僧罪藉。併爲取僧樹葉柴薪等。此僧還活具陳于眾。斯下出所以。有下伸誡信法向道名有心。勵己攝脩名行者。自隱者令審己也。參取者令詳教也。前引經律緩急互見。量德全缺隨依用之。當分互釋中初列三寶。大品即般若經。皆下斷犯。理可通者釋迦彌陀並是果人。般若涅槃皆出正錄。房舍車乘並常住。常住故。違施心者乖本願也。文中不出罪名。準下善見回供彼像。十誦盜與余寺。皆犯吉羅。律下引證。初引回僧物戒。準律犯吉。及下引尼律。尼在露地說戒居士施錢造堂。彼云。說戒隨處並得。今可回作五衣。施主知已譏嫌佛制。尼提僧吉。二文並證違施心犯。佛法物中初科。前明經像本末互。言俱違者違情即乖本施心。違理即本末全別。顯其過重。須同下判。本

造下次明經卷真偽互。文中二錄通指藏錄。謂入此錄中經皆真經也。因下判犯。福下示犯所以。次科龕即是塔。有主謂各有掌護。無主謂無別主管。三中言元通者如人施財擬造下殿。不定在佛。師即是佛。徒即菩薩弟子之類。牛馬等物並非佛家所宜故不通也。非義人者除神王部從。余不合者皆名非義。五下引證。初制罪者謂別用也。除供養者開元通也。引此決上所宜用者亦得作之。彼又問。佛物得作天人世人畜生像否。答佛邊得作。僧物中初科二段。初明互僧物。欲供下次明互佛物。初中又二。前明回互。擬施園果等者謂施主施園果。所出財利供僧四事。主者分食。此回常住常住為現前現前。而有盜心故犯重罪也。次擬作僧房重物即錢寶等回作僧食者。此回常住常住為十方常住。而不云盜心。或是僧食有闕。但不和僧輒用故犯蘭也。若住下次明開互為護住處。和僧故開初回園果作食。乃下開貿現房作食。若下明貿房治房治。賊下明暫移糧食。互佛物中結吉者。回互彼此違施心故。第下指廣。卷軸既繁不可撮錄。須者看之。次科初引十伽結吉。不作法故。次引祇律。通結免出界故。雜用中初科引論三問。初明供給未度。彼云。白僧得不白犯墮。若下二明將持在道。還須償者準持去時先作還心。不爾離處即犯此為僧。乞尚

{ "translations": [ "現代漢語譯本：\n\n這段文字討論了《明經卷》的真偽問題。「文中二錄通指藏錄」指的是所有被收錄在藏經中的經典都被認為是真經。因此，如果有人判定某部經是偽經，就會因此而犯戒。\n\n「福下示犯所以」解釋了犯戒的原因。「次科龕即是塔」指的是佛龕就是佛塔，有主（有寺廟或僧人管理）的佛龕和無主（無人管理）的佛龕在管理和維護上有所不同。\n\n「三中言元通者如人施財擬造下殿。不定在佛。師即是佛。徒即菩薩弟子之類。牛馬等物並非佛家所宜故不通也。」這段話解釋了什麼是「元通」，比如有人捐錢打算建造下殿，但用途不一定是供奉佛。這裡的「師」指的是佛，「徒」指的是菩薩或弟子。牛馬等動物不適合用於佛事，因此不屬於「元通」的範疇。\n\n「非義人者除神王部從。余不合者皆名非義。」除了神王及其部從，其他不符合佛法義理的人都被稱為「非義」。\n\n「五下引證。初制罪者謂別用也。除供養者開元通也。引此決上所宜用者亦得作之。」這裡引用了一些例子。最初制定戒律是爲了禁止私自挪用。但如果是用於供養，則屬於「元通」的範疇。引用這些例子是爲了說明什麼情況下可以使用佛物。\n\n「彼又問。佛物得作天人世人畜生像否。答佛邊得作。」有人問，佛物是否可以用來製作天人、世人或畜生的雕像？回答是，在佛的周圍是可以製作的。\n\n「僧物中初科二段。初明互僧物。欲供下次明互佛物。初中又二。前明回互。擬施園果等者謂施主施園果。所出財利供僧四事。主者分食。此回常住常住為現前現前。而有盜心故犯重罪也。」這段話討論了僧物的互用問題，分為僧物互用和佛物互用兩種情況。首先討論僧物互用。比如，施主捐獻園林果實，所得的收益用於供養僧人的四事（衣食住行）。如果管理者私自將這些收益挪作他用，就相當於盜用常住的財物，因為這些財物本來是供養現前僧人的，因此犯下重罪。\n\n「次擬作僧房重物即錢寶等回作僧食者。此回常住常住為十方常住。而不云盜心。或是僧食有闕。但不和僧輒用故犯蘭也。」如果打算用建造僧房的錢財（比如錢寶等貴重物品）來購買僧人的食物，這相當於將常住的財物挪作他用，因為這些財物本來是供養十方常住僧人的。這裡沒有提到盜心，可能是因為僧人的食物有所短缺，但未經僧眾同意就擅自挪用，因此犯了蘭罪。\n\n「若住下次明開互為護住處。和僧故開初回園果作食。乃下開貿現房作食。若下明貿房治房治。賊下明暫移糧食。」如果爲了維護寺院的住處，經過僧眾同意，就可以將園林果實的收益用來購買食物，甚至可以將現有的房屋變賣來購買食物。這裡還討論了變賣房屋來修繕房屋，以及暫時挪用糧食的情況。\n\n「互佛物中結吉者。回互彼此違施心故。第下指廣。卷軸既繁不可撮錄。須者看之。次科初引十伽結吉。不作法故。次引祇律。通結免出界故。雜用中初科引論三問。初明供給未度。彼云。白僧得不白犯墮。若下二明將持在道。還須償者準持去時先作還心。不爾離處即犯此為僧。乞尚」, "English version:\n\nThis passage discusses the authenticity of the 'Ming Jing Scroll' (Ming Jing Juan 明經卷). 'Wen Zhong Er Lu Tong Zhi Zang Lu' (文中二錄通指藏錄) means that all scriptures included in the Tripitaka (Zang Lu 藏錄) are considered authentic. Therefore, if someone judges a scripture to be apocryphal, they will be violating a precept.\n\n'Fu Xia Shi Fan Suo Yi' (福下示犯所以) explains the reason for violating the precept. 'Ci Ke Kan Ji Shi Ta' (次科龕即是塔) means that a Buddhist shrine (Kan 龕) is a pagoda (Ta 塔). Shrines that are managed (by temples or monks) and those that are not (unmanaged) differ in their management and maintenance.\n\n'San Zhong Yan Yuan Tong Zhe Ru Ren Shi Cai Ni Zao Xia Dian. Bu Ding Zai Fo. Shi Ji Shi Fo. Tu Ji Pu Sa Di Zi Zhi Lei. Niu Ma Deng Wu Bing Fei Fo Jia Suo Yi Gu Bu Tong Ye.' (三中言元通者如人施財擬造下殿。不定在佛。師即是佛。徒即菩薩弟子之類。牛馬等物並非佛家所宜故不通也。) This explains what 'Yuan Tong' (元通) is. For example, someone donates money to build a lower hall (Xia Dian 下殿), but the purpose is not necessarily to enshrine the Buddha. Here, 'Shi' (師) refers to the Buddha, and 'Tu' (徒) refers to Bodhisattvas or disciples. Animals such as cattle and horses are not suitable for Buddhist affairs, so they do not fall under the category of 'Yuan Tong'.\n\n'Fei Yi Ren Zhe Chu Shen Wang Bu Cong. Yu Bu He Zhe Jie Ming Fei Yi.' (非義人者除神王部從。余不合者皆名非義。) Except for the Deva Kings (Shen Wang 神王) and their retinues, others who do not conform to the principles of Buddhism are called 'Fei Yi' (非義).\n\n'Wu Xia Yin Zheng. Chu Zhi Zui Zhe Wei Bie Yong Ye. Chu Gong Yang Zhe Kai Yuan Tong Ye. Yin Ci Jue Shang Suo Yi Yong Zhe Yi De Zuo Zhi.' (五下引證。初制罪者謂別用也。除供養者開元通也。引此決上所宜用者亦得作之。) Here, some examples are cited. The initial establishment of precepts was to prohibit private misappropriation. However, if it is used for offerings, it falls under the category of 'Yuan Tong'. These examples are cited to illustrate under what circumstances Buddhist property can be used.\n\n'Bi You Wen. Fo Wu De Zuo Tian Ren Shi Ren Chu Sheng Xiang Fou. Da Fo Bian De Zuo.' (彼又問。佛物得作天人世人畜生像否。答佛邊得作。) Someone asked, can Buddhist property be used to make statues of Devas, humans, or animals? The answer is, it can be made around the Buddha.\n\n'Seng Wu Zhong Chu Ke Er Duan. Chu Ming Hu Seng Wu. Yu Gong Xia Ci Ming Hu Fo Wu. Chu Zhong You Er. Qian Ming Hui Hu. Ni Shi Yuan Guo Deng Zhe Wei Shi Zhu Shi Yuan Guo. Suo Chu Cai Li Gong Seng Si Shi. Zhu Zhe Fen Shi. Ci Hui Chang Zhu Chang Zhu Wei Xian Qian Xian Qian. Er You Dao Xin Gu Fan Zhong Zui Ye.' (僧物中初科二段。初明互僧物。欲供下次明互佛物。初中又二。前明回互。擬施園果等者謂施主施園果。所出財利供僧四事。主者分食。此回常住常住為現前現前。而有盜心故犯重罪也。) This discusses the mutual use of Sangha property (Seng Wu 僧物), divided into the mutual use of Sangha property and the mutual use of Buddha property (Fo Wu 佛物). First, the mutual use of Sangha property is discussed. For example, a donor donates gardens and fruits, and the income derived from them is used to support the four necessities (clothing, food, shelter, and medicine) of the Sangha. If the manager misappropriates these proceeds for other purposes, it is equivalent to stealing the property of the permanent residence (Chang Zhu 常住), because these properties were originally intended to support the present Sangha (Xian Qian Seng 現前僧), thus committing a serious crime.\n\n'Ci Ni Zuo Seng Fang Zhong Wu Ji Qian Bao Deng Hui Zuo Seng Shi Zhe. Ci Hui Chang Zhu Chang Zhu Wei Shi Fang Chang Zhu. Er Bu Yun Dao Xin. Huo Shi Seng Shi You Que. Dan Bu He Seng Zhe Yong Gu Fan Lan Ye.' (次擬作僧房重物即錢寶等回作僧食者。此回常住常住為十方常住。而不云盜心。或是僧食有闕。但不和僧輒用故犯蘭也。) If the money intended for building a Sangha residence (such as money, treasures, and other valuables) is used to buy food for the Sangha, it is equivalent to misappropriating the property of the permanent residence, because these properties were originally intended to support the Sangha of the ten directions (Shi Fang Chang Zhu 十方常住). Here, there is no mention of theft, possibly because there is a shortage of food for the Sangha, but using it without the consent of the Sangha constitutes a Lan offense (蘭罪).\n\n'Ruo Zhu Xia Ci Ming Kai Hu Wei Hu Zhu Chu. He Seng Gu Kai Chu Hui Yuan Guo Zuo Shi. Nai Xia Kai Mao Xian Fang Zuo Shi. Ruo Xia Ming Mao Fang Zhi Fang Zhi. Zei Xia Ming Zan Yi Liang Shi.' (若住下次明開互為護住處。和僧故開初回園果作食。乃下開貿現房作食。若下明貿房治房治。賊下明暫移糧食。) If it is to maintain the residence of the monastery, with the consent of the Sangha, the income from the gardens and fruits can be used to buy food, and even the existing houses can be sold to buy food. It also discusses selling houses to repair houses, and temporarily moving food.\n\n'Hu Fo Wu Zhong Jie Ji Zhe. Hui Hu Bi Ci Wei Shi Xin Gu. Di Xia Zhi Guang. Juan Zhou Ji Fan Bu Ke Cuo Lu. Xu Zhe Kan Zhi. Ci Ke Chu Yin Shi Jia Jie Ji. Bu Zuo Fa Gu. Ci Yin Qi Lu. Tong Jie Mian Chu Jie Gu. Za Yong Zhong Chu Ke Yin Lun San Wen. Chu Ming Gong Ji Wei Du. Bi Yun. Bai Seng De Bu Bai Fan Duo. Ruo Xia Er Ming Jiang Chi Zai Dao. Hai Xu Chang Zhe Zhun Chi Qu Shi Xian Zuo Huan Xin. Bu Er Li Chu Ji Fan Ci Wei Seng. Qi Shang' (互佛物中結吉者。回互彼此違施心故。第下指廣。卷軸既繁不可撮錄。須者看之。次科初引十伽結吉。不作法故。次引祇律。通結免出界故。雜用中初科引論三問。初明供給未度。彼云。白僧得不白犯墮。若下二明將持在道。還須償者準持去時先作還心。不爾離處即犯此為僧。乞尚) 'Jie Ji' (結吉) in the mutual use of Buddha property is because the mutual use violates the donor's intention. The following points to the extensive content. The scrolls are too numerous to be summarized. Those who need it should read it. The next section initially cites the ten 'Jia Jie Ji' (伽結吉), because the Dharma was not practiced. Next, it cites the Vinaya (Qi Lu 祇律), which generally avoids going beyond the boundaries. In the miscellaneous uses, the first section cites three questions from the treatise. The first clarifies the undelivered supplies. It says, 'If you inform the Sangha, you will fall into offense if you don't inform them.' The second clarifies that those who take it on the road must repay it, and they must first have the intention to repay it when they take it. Otherwise, leaving the place constitutes an offense against the Sangha. Begging is still..." ] }

爾今多為己。輒取僧物制罪。雖同來報不等。若下三明食用齋米。供僧米者即屬常住常住。前後得食作相免過。準前不作相例須結蘭。今云犯重。應望盜僧齋米。非盜食也(舊云熟食應蘭。論云犯棄。故知非矣)。言一飽者彼論結犯。以一食為限。然飽無分齋準須計直。義決中初科為二。前明不白定犯。初牒前論文。雖下斷犯。雖打鐘者恐謂在道作相無過故。以下示犯所以。律下例證。四種界中食同法別。如結界所明。若為下二明白已免過。下指所據。文如上引。準彼和僧減用之義。檢對可知。次科寺莊者處別物通。不勞和法。硙五內反磨也。謂磨米麵之處。三中即如世中將帶仆畜。往至他寺用常住物。文有二判。初明私有犯重。以下示犯意。僧家下次簡僧者結輕。彼此通給。但不白故又須所營同是僧事。雖云僧仆私干亦重。今時禪講殊不避此。可為悲哉。三像寶互標中三寶有四位。初一體(眾生心性具覺了軌持和合義。故此局大乘)。二化相(釋迦四諦五俱鄰也)。三理體(五分法身滅諦涅槃學無學功德也)。四住持(形像經卷削染也)。上之二種則非所論。三四兩位俱通末代。施心不同故必簡濫。然寶名乃通。今且就局。像即住持寶唯理體。次科通問中。約化相佛以難理佛。一人分者應供同僧故。一大分者三寶位

【現代漢語翻譯】現代漢語譯本現在你們更多地是爲了自己，總是拿寺院的財物來定罪。即使同樣是來受報應，情況也各不相同。如果（僧人）在下三明（指三種智慧）食用齋飯的米，或者供養僧眾的米，這些都屬於常住（saṃgha-vāsa，僧團的公共財產）。前後得到食物時，如果已經作相（事先告知），就可以免於處罰。如果像之前那樣沒有作相，就必須結蘭（輕罪）。現在說犯重罪，應該是偷盜僧眾的齋飯米，而不是偷吃（舊的說法是熟食應該結蘭，律論中說是犯棄罪，所以知道不是這樣）。說到『一飽』，他們的論典中會因此結犯（輕罪），以一頓飯為限。然而，『飽』並沒有區分是否是齋飯，都必須計算價值。義決中最初分為兩部分，前面說明沒有告知（僧眾）一定犯戒，首先引用前面的論文，然後判斷犯戒。『雖打鐘者』，是擔心有人認為在路上作相沒有過錯，所以下面說明犯戒的原因。律典下面舉例證明，四種界（指僧團的活動範圍）中，食物相同但法則不同，就像結界所說明的那樣。如果爲了（僧眾的利益），下面兩點說明已經免於處罰，下面指明所依據的，文字如上面所引用。按照他們和僧（saṃgha，僧團）減少使用的意義，檢查對比就可以知道。接下來是寺院莊園的情況，地點不同但財物可以通用，不需要和合法（通過僧團的決議）。『硙』（wèi）與『五』（wǔ）同音，指磨，指的是磨米麵的地方。『三中』，就像世俗中將奴僕牲畜帶到其他寺院使用常住財物一樣。文中有兩種判斷，首先說明私自使用犯重罪，下面說明犯戒的意圖。『僧家』下面簡化為僧人結輕罪，彼此可以通用，但因為沒有告知（僧眾），所以又必須所經營的都是僧眾的事情。即使說是僧人的僕人私自干預也是重罪。現在禪宗和講經的人特別不避免這些，真是可悲啊。三像寶互相標示中，三寶（triratna，佛、法、僧）有四種地位。第一是一體（眾生心性具備覺悟、軌持、和合的意義，所以這裡侷限於大乘）。第二是化相（釋迦牟尼佛、四諦、五比丘）。第三是理體（五分法身、滅諦、涅槃、有學無學的功德）。第四是住持（佛像、經卷、剃髮染衣）。上面兩種不是所討論的，三四兩種都通行於末代。施捨的心不同，所以必須區分濫用。然而『寶』的名稱是通用的，現在且就侷限而言。像即住持寶，唯有理體。接下來是通問中，用化相佛來詰難理體佛。一人分者，應供與僧相同，一大分者，三寶的地位。

【English Translation】 English version Now you are mostly doing things for yourselves, always taking the Saṃgha's (community of monks) property to impose penalties. Even if the retribution is the same, the circumstances are different. If (monks) consume rice from the Saṃgha's (community of monks) alms-food during the three kinds of wisdom, or rice offered to the Saṃgha (community of monks), these belong to the Saṃgha-vāsa (monastery's permanent property). If one has informed (the Saṃgha) before and after receiving the food, one can be exempt from punishment. If one does not inform (the Saṃgha) as before, one must incur a light offense (Lesser offense). Now, saying that one commits a heavy offense should be stealing the Saṃgha's (community of monks) alms-food rice, not stealing to eat it (the old saying is that cooked food should incur a light offense, but the Vinaya says it is an abandonment offense, so we know it is not so). Speaking of 'one full meal', their treatises will therefore incur a light offense, limited to one meal. However, 'full' does not distinguish whether it is alms-food or not, and the value must be calculated. In the 'Meaning Resolution', it is initially divided into two parts. The first part explains that not informing (the Saṃgha) will definitely incur an offense, first quoting the previous paper, and then judging the offense. 'Although the bell is struck' is to worry that some people think that there is no fault in informing (the Saṃgha) on the road, so the following explains the reason for the offense. The Vinaya below gives examples to prove that in the four kinds of boundaries (the activity range of the Saṃgha), the food is the same but the rules are different, just as the boundary is explained. If it is for (the benefit of the Saṃgha), the following two points explain that one has been exempted from punishment, and the following indicates the basis, the text is as quoted above. According to the meaning of reducing the use of the Saṃgha (community of monks), checking and comparing will reveal it. Next is the situation of the monastery's estate, the location is different but the property can be used in common, without the need for Saṃgha-dharma (resolution by the Saṃgha). '硙' (wèi) sounds the same as '五' (wǔ), referring to grinding, referring to the place where rice and flour are ground. 'Three middles' is like bringing servants and livestock to other monasteries in the secular world to use the permanent property. There are two judgments in the text, the first explaining that private use incurs a heavy offense, and the following explaining the intention of the offense. 'Saṃgha's family' is simplified below to monks incurring a light offense, which can be used by each other, but because they have not informed (the Saṃgha), they must also be engaged in Saṃgha's affairs. Even if it is said that the Saṃgha's servants interfere privately, it is also a heavy offense. Nowadays, Chan and lecturers especially do not avoid these, which is truly sad. In the mutual marking of the three images and treasures, the Triratna (three jewels: Buddha, Dharma, Saṃgha) has four positions. The first is the one body (the mind of sentient beings has the meaning of enlightenment, guidance, and harmony, so this is limited to Mahayana). The second is the manifested form (Śākyamuni Buddha, the Four Noble Truths, the five Bhikkhus). The third is the principle body (the five-fold Dharma body, cessation, Nirvana, the merits of the learned and unlearned). The fourth is the sustaining (Buddha images, scriptures, shaved hair and dyed clothes). The above two are not what is being discussed, and the third and fourth are both common in the last ages. The heart of giving is different, so we must distinguish abuse. However, the name 'treasure' is common, and now it is limited. The image is the sustaining treasure, only the principle body. Next is the general question, using the manifested Buddha to question the principle Buddha. One person's share, the offering is the same as the Saṃgha, a large share, the position of the three treasures.

別故。答文初約存沒。生法不同。又下次約現在。施語有異。然文中但約化理相對。不言像者以化例像。可以準同。法中亦約施者之意。初言通故人法兩用。下云寶者以別指故。準知。西竺三寶皆置理塔。僧中兩判在文可解。初果已上號第一義僧。內凡已下名世俗僧。無當謂不的指也。誡誥中上座知事審究施主。此土道俗不知像理受用不同。所施通泛言無指的。止是住持。絕聞理寶矣。四一一互者此與當分不同。如佛一種當分乃對余佛明之。此門即就一佛自辨。佛物標中。佛法二位所有之物不出四種。前二重物。但望受用可不可別。后二輕物。永暫不同至於物體。四種條別臨文簡之。受用中初示物體。如下指前證。五下引示二段。初云繒者即是繒蓋。準論無身字。但云佛上。又下即次段。準論但云佛堂壞。下云故材施僧。今兩加柱字。疑是傳訛。律下即瓶沙施園。佛勸施僧之詞。下文指廣。大同寶梁所說。二施屬者即錢寶。田園人畜等物不堪受用。但系屬耳。引文為三。初引論明貿易。十誦下二引律明出息。五下三複引論有二節。初明移處通塞。比丘下次明別人受用。論中自為三節。初客作得物。不得取者以屬佛故。鈔加書經字。彼論本無。若下節第二節。彼云。比丘作佛事得佛奴牛驢等。得借使否。答若知本是佛物

【現代漢語翻譯】現代漢語譯本別故。答：文初約存沒（存在與否）和生法（眾生與法）的不同來區分。又，下次約現在（現在時）的施捨，語言表達有所不同。然而，文中只是就化理（教化之理）相對而言，沒有提及佛像，是因為可以按照教化的例子來類推佛像的情況，可以以此為準。法中也約施捨者的意願來區分。最初說『通』，是因為故人（已故之人）和法都可以用。下文說『寶』，是因為特別指明了。由此可知，西竺（古印度）的三寶都安置在理塔（象徵真理的塔）中。僧眾分為兩種，在文中可以理解。初果（須陀洹果）以上的稱為第一義僧（勝義僧），內凡（未入聖位的凡夫）以下的稱為世俗僧。『無當』是指沒有明確指明。誡告中，上座（長老）和知事（寺院執事）要仔細審查施主。此土（中國）的道俗（出家和在家信徒）不瞭解佛像的道理，受用方式不同。所施捨的財物通常泛指，沒有明確指明，只是用於住持（寺院的維持），很少聽說用於理寶（真理之寶）。『四一一互』是指此佛與當分佛不同。例如，佛只有一種，當分佛是針對其他佛而言的。此門（此處）是就一佛自身來辨析。佛物標中，佛法二位（佛和法）的所有之物不出四種。前兩種是重物（貴重之物），只是從受用是否可以的角度來區分。后兩種是輕物（輕微之物），從永久和暫時的角度來區分。至於物體，四種條目的區別，臨文時再仔細辨別。受用中，首先展示物體，下文會指明前面的證據。五下文引用展示分為兩段。最初說『繒』，就是繒蓋（絲綢傘蓋）。按照論典，沒有『身』字，只是說在佛的上方。又，下文是下一段，按照論典，只是說佛堂壞了。下文說『故材施僧』，現在兩處都加上『柱』字，懷疑是傳抄錯誤。律下文是瓶沙王施捨園林，佛勸他施捨給僧眾的言辭。下文指代的範圍更廣，與《寶梁經》所說的大同小異。『二施屬』是指錢財、寶物、田園、人畜等物，不堪受用，只是歸屬而已。引用的經文分為三段。最初引用論典說明貿易。十誦律下文，第二段引用律典說明出息（利息）。五下文，第三段再次引用論典，分為兩節。最初說明移動之處的通塞（是否可行），比丘下文，其次說明別人受用。論中分為三節。最初是客作（幫工）得到財物，不得取用，因為是屬於佛的。鈔本加上『書經』二字，彼論（該論）原本沒有。若下文是第二節，彼論說：『比丘做佛事，得到佛奴、牛驢等，可以借用嗎？』回答是：『如果知道原本是佛物』

【English Translation】 English version Different reasons. Answer: The text initially distinguishes based on existence/non-existence and the difference between sentient beings and the Dharma. Furthermore, the next distinction is based on present-time offerings, with variations in language. However, the text only addresses the relative aspects of transformative principles (the principles of teaching and transformation), without mentioning Buddha images, because the example of transformation can be applied analogously to Buddha images, which can be used as a standard. The Dharma also distinguishes based on the intention of the giver. The initial statement of 'general' is because both deceased individuals and the Dharma can be used. The subsequent mention of 'treasure' is because it is specifically indicated. From this, it can be known that the Three Jewels of West India (ancient India) are all placed in the Stupa of Principles (a stupa symbolizing truth). The Sangha is divided into two types, which can be understood in the text. Those above the first fruit (Sotapanna) are called the Sangha of the First Meaning (Arya Sangha), and those below the inner ordinary (uninitiated ordinary people) are called the Sangha of the Worldly. 'Without designation' means without specific designation. In the admonitions, the senior monks and administrators should carefully examine the donors. The Daoists and laity of this land (China) do not understand the principles of Buddha images, and the ways of receiving and using them are different. The offerings are usually general and unspecified, only for the maintenance of the monastery, and rarely heard of for the Treasure of Principles (Treasure of Truth). 'Four one-to-one mutual' means that this Buddha is different from the Buddha of the respective share. For example, there is only one type of Buddha, and the Buddha of the respective share is in relation to other Buddhas. This gate (here) is to distinguish the Buddha himself. In the Buddha's property list, all things belonging to the Buddha and Dharma positions (Buddha and Dharma) do not exceed four types. The first two are heavy objects (valuable objects), but they are distinguished from the perspective of whether they can be used. The latter two are light objects (minor objects), distinguished from the perspective of permanence and temporality. As for the objects themselves, the differences between the four items should be carefully distinguished when facing the text. In the use, first show the object, and the following text will indicate the previous evidence. The following five texts are quoted and displayed in two paragraphs. The first saying 'silk' is the silk canopy. According to the treatise, there is no word 'body', but it is said to be above the Buddha. Also, the following text is the next paragraph. According to the treatise, it only says that the Buddha hall is broken. The following text says 'old wood is given to the Sangha', and now the word 'pillar' is added in both places, which is suspected to be a transcription error. The following text of the Vinaya is King Bimbisara's offering of the garden, and the Buddha's words of encouraging him to offer it to the Sangha. The following text refers to a wider range, which is largely the same as what is said in the Ratnakuta Sutra. 'Two offerings belong' refers to money, treasures, fields, gardens, livestock, etc., which are not suitable for use, but only belong to them. The quoted scriptures are divided into three paragraphs. The first quotes the treatise to explain trade. The following text of the Ten Recitation Vinaya, the second paragraph quotes the Vinaya to explain interest. The following five texts, the third paragraph quotes the treatise again, divided into two sections. The first explains the accessibility of the moving place (whether it is feasible), and the following text of the Bhikkhu, the second explains the use by others. The treatise is divided into three sections. The first is that the hired worker gets the property and cannot take it because it belongs to the Buddha. The copy adds the words 'writing scriptures', which was not originally in the treatise. The following text is the second section, which says: 'If a Bhikkhu does Buddha affairs and gets Buddha slaves, cattle, donkeys, etc., can they be borrowed?' The answer is: 'If you know that it was originally a Buddha object'

不得。彼文但云不得不明罪相。今言大罪。必須準前盜佛斷之。下又云。佛奴小兒不得使。便是佛物今鈔不引。三供養者即香燈花幡供具之物。初引律明轉貿。可解。次引論明轉變。初引文。準下義決。上云得作余佛事者。謂改作繒蓋幢幔等物。然曾供佛體不可變。恐將別用故特示之。不同前花可持轉貿。如下引例。好心壞者意是故變還令好故。四獻佛者即飲食之物。初引示。律取營治似局道人。論約給侍明通道俗。準下次斥濫。有執偽經用錢贖食。準論白衣侍佛直云得食。良可決正。法物中前明受用示其別相。指略餘三同前佛物。名體不異故不委示。僧物中據理。亦應同上具四。然此四物不出常住現前。四位所收故不論耳。二種常住中。初科言如上者即指善見。世有講者或遷住處隨意持去。不敬佛言。不識因果。不畏來苦。地獄罪人。何可語也。次科分二。初明別用。二位用別。在文可見。惡戒有德須約四重持破以簡。時及非時即據日中前後以論。非法用者主掌過也。二種下次指互用。準上即當分互中。然前文止開四方互作十方。如減園果賣房作食之類。若論十方物非停久。即無互作四方之義。若約二位各論互者。如賣房治房持重物與余寺。此四方自互也。又如四分法別食同即十方自互也。然上三互並須和僧則開。

不和則閉。故云得不也。三中唯明四方常住。初二句約義判定。下準文決通。初句指經。言罪重者即上涅槃等。諸下引律。初示無文。故下取義。謂若許賣者必應開受。既不合受驗不可賣。故云意知。若準五百問施佛牛奴。得受使用不得賣。即為明據。如下所引。二現前中罪如上者。例同二種常住也。現前現前同初常住。十方現前同次常住。或二種更互。或各自論互。亦約僧和則開。不和得罪大同于上。故略指之。就下別示亡物。即十方現前自論互也。斷重歸輕夷斷輕。歸重蘭一一各兼非法吉羅。故云雙結也(有云不學無知非也)。三出貸者謂暫借也。釋中初文且約塔僧。法物亦爾。券即契書。讀疏者歷帳告僧。違結罪者一違此教理須得吉。一不還三寶隨物結犯。次科以錢出利。如母生子。故名息也。西竺三寶各有無盡財。謂常存供養滋。生不竭故。干雜謂相亂。此句通結上文。別人貸中。初科兩文並許。二中初引經。餘下準判。以彼病者尚須倍還。況不病者不開明矣。與下和會經律開制。極成相反。于義可疑。在文有妨。彼經云。出家菩薩若畜出家弟子。先當教告令不放逸。若闕所須病時當爲求覓。若自無應貸三寶物。若差十倍還之。以出家弟子猶通道俗。故云文似也。三中引論有二節。初自用者論云。與佛物同復

犯重罪。壞法身者同逆業故。若有下即次段。論作得受使用。言為佛受用也。今變其語云不得者遮餘人也。下指后戒者彼云。施軍器應打壞。樂器許賣等。四明瞻待。初文為三。前引制。亦下定物。初點文通漫。準下例決律中沓婆為僧知事。僧以十方現前所得衣賞之。十誦下顯意。此人即上知法等。二中初引文。此下義決。初指前文。且據無信。悠悠謂遠離三寶無所歸者。若下次明有信。福食謂檀越。求福施眾僧故。三中初引十誦明用分齊。初給王臣。十九錢者彼土大銅錢。一當十六。當今三百也。下明賊難。不可約數。次僧祇中通列五人。上三可解。下示王臣。須論勢力。必無力者應非所開。多下引決。由上律云損益皆與。既是有益理不當與。在文不了故續決之。若下通上律意。俗知僧物難消。必無虛受。僧知污家非法必無妄與。但有緣須給微亦通之。十誦通開諒在於此。指二篇者即下僧殘污家戒也。彼云。父母病人牢獄系閉等不犯。四病人中兩錢半即今四十。準前應是齊此。不須白僧耳。五凈人中二。短作分番長使通結。六中初引文。契即約也。準下義決又二。初準俗法約中前後。又下準上律文量功勤墮。三結指中指上卷者即僧網篇。◎

◎二盜人中通收道俗。總分中正主即是物主。損彼物故。護主即看守

{ "translations": [ "現代漢語譯本", "犯下重罪。破壞法身的人與作逆業的人相同。如果出現『下』字，則表示下一段。論述『作』、『得』、『受』、『使用』。『言為佛受用也』，意思是說為佛所享用。現在改變說法為『不得者』，是爲了禁止其他人使用。『下指后戒者』，指的是後面的戒律，那裡說『施軍器應打壞，樂器許賣等』。『四明瞻待』。初文分為三部分。前面是引述戒律的制定，『亦下定物』，確定物品的歸屬。『初點文通漫』，開始時文字寬泛。『準下例決律中沓婆為僧知事』，依照下面的例子來判定，律中沓婆（Tāpas，苦行者）是僧團的知事。僧團用十方現前所得的衣物賞賜他。『十誦下顯意』，《十誦律》下面顯示其意義。『此人即上知法等』，這個人就是上面所說的知法等人。二中初引文，第二部分中首先引用經文。『此下義決』，下面是義理的判決。『初指前文』，首先指前面的經文。『且據無信』，姑且根據沒有信仰的情況。『悠悠謂遠離三寶無所歸者』，悠悠是指遠離三寶，無所歸依的人。『若下次明有信』，如果下面說明有信仰的情況。『福食謂檀越』，福食是指檀越（dānapati，施主），爲了求福而佈施給眾僧。三中初引十誦明用分齊，第三部分中首先引用《十誦律》來說明使用的限度。『初給王臣』，首先是供給國王和大臣。『十九錢者彼土大銅錢。一當十六。當今三百也』，十九個錢，是那個地方的大銅錢，一個相當於十六個小錢，相當於現在的三百個小錢。『下明賊難』，下面說明遇到盜賊的災難。『不可約數』，不可以限定數量。其次，《僧祇律》中通列五種人。『上三可解』，上面三種人可以理解。『下示王臣』，下面是國王和大臣。『須論勢力』，必須討論其勢力。『必無力者應非所開』，如果一定沒有勢力，應該不在開許之列。『多下引決』，多數情況下引用判決。『由上律云損益皆與』，由於上面的律文說，損失和利益都要給予。『既是有益理不當與』，既然是有益的，道理上不應該給予。『在文不了故續決之』，因為文字上不明確，所以繼續判決。『若下通上律意』，如果下面貫通上面的律文的意思。『俗知僧物難消』，世俗人知道僧團的財物難以消化。『必無虛受』，一定不會虛假接受。『僧知污家非法必無妄與』，僧人知道玷污家庭是不合法的，一定不會胡亂給予。『但有緣須給微亦通之』，只要有因緣，即使是微薄的財物也可以給予。『十誦通開諒在於此』，《十誦律》普遍開許，大概就在這裡。『指二篇者即下僧殘污家戒也』，指的是兩篇，就是下面的僧殘污家戒。那裡說『父母病人牢獄系閉等不犯』，父母、病人、被關在牢獄等情況不犯戒。『四病人中兩錢半即今四十』，四種病人中，兩錢半就是現在的四十個小錢。『準前應是齊此』，按照前面的標準，應該是和這個數目相等。『不須白僧耳』，不需要稟告僧眾。『五凈人中二』，五種凈人中兩種。『短作分番長使通結』，短時間的工作分批進行，長時間的使用則全部結束。『六中初引文』，第六種情況中，首先引用經文。『契即約也』，契就是約定。『準下義決又二』，按照下面的義理判決，又分為兩種。『初準俗法約中前後』，首先按照世俗的法律，約定其中的先後。『又下準上律文量功勤墮』，又按照上面的律文，衡量功勞的勤奮程度來決定。『三結指中指上卷者即僧網篇』，第三部分總結，指的是上面一卷，就是《僧網篇》。

◎二盜人中通收道俗。總分中正主即是物主。損彼物故。護主即看守",
"English version",
"Committing a grave offense. One who destroys the Dharma body is the same as one who commits a rebellious act. If there is the word 'below', it indicates the next section. Discussing 'making', 'obtaining', 'receiving', and 'using'. 'Words for the Buddha's enjoyment' means for the Buddha to enjoy. Now changing the statement to 'those who may not' is to prohibit others from using it. 'Below refers to the subsequent precepts', referring to the subsequent precepts, where it says 'giving military equipment should be destroyed, musical instruments may be sold, etc.'. 'Fourfold clear expectation'. The initial text is divided into three parts. The first is quoting the establishment of the precepts, 'also below determining objects', determining the ownership of objects. 'Initially pointing out the text broadly', initially the text is broad. 'According to the following example, deciding that in the Vinaya, Tāpas (Tāpas, an ascetic) is the monastery's affair manager', according to the following example to determine that in the Vinaya, Tāpas is the monastery's affair manager. The Sangha rewards him with the clothing obtained from the present offerings of the ten directions. 'The Ten Recitations below reveal the meaning', the Ten Recitations Vinaya below reveals its meaning. 'This person is the above-mentioned knower of the Dharma, etc.', this person is the above-mentioned knower of the Dharma, etc. In the second part, the first quotes the text. 'Below is the decision of meaning', below is the decision of meaning. 'First refers to the previous text', first refers to the previous text. 'For the time being, based on no faith', for the time being, based on the situation of having no faith. 'Leisurely means those who are far from the Three Jewels and have nowhere to turn', leisurely means those who are far from the Three Jewels and have nowhere to turn. 'If below explains having faith', if below explains the situation of having faith. 'Blessed food means dānapati (dānapati, donor)', blessed food means dānapati, who makes offerings to the Sangha to seek blessings. In the third part, the first quotes the Ten Recitations to clarify the limits of use, the third part first quotes the Ten Recitations Vinaya to clarify the limits of use. 'First give to the king and ministers', first give to the king and ministers. 'Nineteen coins are large copper coins in that land. One is equivalent to sixteen. Equivalent to three hundred now', nineteen coins are large copper coins in that land, one is equivalent to sixteen small coins, equivalent to three hundred small coins now. 'Below explains the difficulty of thieves', below explains the disaster of encountering thieves. 'Cannot be limited in number', cannot limit the number. Secondly, the Sangha lists five types of people in general. 'The above three can be understood', the above three can be understood. 'Below shows the king and ministers', below shows the king and ministers. 'Must discuss power', must discuss their power. 'Those who are certainly powerless should not be opened', those who are certainly powerless should not be included in the permitted list. 'Mostly below quotes the decision', mostly quotes the decision. 'Because the above Vinaya says that both loss and gain should be given', because the above Vinaya says that both loss and gain should be given. 'Since it is beneficial, it should not be given in principle', since it is beneficial, it should not be given in principle. 'Because the text is unclear, continue to decide', because the text is unclear, continue to decide. 'If below connects the meaning of the above Vinaya', if below connects the meaning of the above Vinaya. 'The laity knows that the Sangha's property is difficult to digest', the laity knows that the Sangha's property is difficult to digest. 'Certainly will not receive falsely', certainly will not receive falsely. 'The Sangha knows that defiling the family is illegal and will certainly not give it recklessly', the Sangha knows that defiling the family is illegal and will certainly not give it recklessly. 'But if there is a cause, even a small amount can be given', but if there is a cause, even a small amount can be given. 'The Ten Recitations generally permit, probably here', the Ten Recitations Vinaya generally permits, probably here. 'Referring to the two sections is the Sangha's remaining defilement of the family precepts below', referring to the two sections is the Sangha's remaining defilement of the family precepts below. There it says 'parents, patients, imprisonment, etc. do not violate', parents, patients, being imprisoned, etc. do not violate the precepts. 'Among the four patients, two and a half coins are now forty', among the four patients, two and a half coins are now forty small coins. 'According to the previous standard, it should be equal to this number', according to the previous standard, it should be equal to this number. 'No need to inform the Sangha', no need to inform the Sangha. 'Among the five pure people, two', among the five pure people, two. 'Short work is divided into shifts, long use is all concluded', short work is divided into shifts, long use is all concluded. 'In the sixth, the first quotes the text', in the sixth situation, the first quotes the text. 'Contract is agreement', contract is agreement. 'According to the following decision of meaning, there are two more', according to the following decision of meaning, there are two more. 'First, according to secular law, agree on the order', first, according to secular law, agree on the order. 'Also, according to the above Vinaya text, measure the diligence of merit and fall', also, according to the above Vinaya text, measure the diligence of merit and fall. 'The third conclusion refers to the above volume, which is the Sangha Net Chapter', the third part concludes, referring to the above volume, which is the Sangha Net Chapter.

◎Among the two thieves, both monks and laity are included. In general, the principal is the owner of the object. Because they damage their property. The protector is the guard."

] }

人。雖非彼物失必填償。還成損護故。句法中初三句。第二云無守護者非無人守。謂此物不可藏貯故。三言無我無守者。此望不知心不繫故。據此合有無我所心有守護。此句見下文。若下總判犯相。后二句中。上句僧物各有己分。故有我所。下句官物不屬於己。故無我所。關謂界上門也。盜下總判可解。次明盜相。標云總二主者下七種中。前二約護主而兼本主。后五並本主亦通護主。初中善見文為二。前明護主謹慎則損本主。以無陪償理故。若主下次明護主懈慢。則損護主以須償故。第二正明中十誦二段。初明寄附。若借下二明假借。初中前明比丘受他寄物。則觀己心好惡論償不償。促字律本作投字傳寫之誤。次明比丘以物寄俗。則觀他心謹慢論索不索。若寄下指例。初句即居士受寄比丘物。例同前段償不償也。次句即居士以物寄比丘。例同後段索不索也。二句同前故指如上。假借中既借他物。有損必償。恐濫寄附故特標簡。次科言誤破失者明是好心。逼索成盜今多有之。不知教故。第三標中被盜物主者。此正對本主也。檢挍中所以不得者。恐奪賊物反成盜故。投竄者古云。空其一室夜暗令眾人過投物于中。竄即放也。誦咒者世有咒術能獲盜者。卜筮擲筊義同不合。盜相中標云義張者。諸律非無盜奪之文。而無現不現

前結犯之相。故以義分意令易解。不現中。初文但約盜者決與不決定犯不犯。引證中初引本律。正文云。時有比丘他盜取物。而奪彼盜者物疑。佛言。波羅夷劫合云盜。恐是寫訛。次僧祇三斷奪併成重。初約彼此得舍二心。奪者亦合云盜者。縱下二單據盜者得心。不取主心。若下三單約本主舍心不論盜心。謂於己物作棄捨意。縱今不捨以先舍故亦不可奪。屬后取者即能盜也。次明現前可奪中。初文前明可奪之意。猶字去呼。本下釋疑。恐謂護弱不可奪。故準此不問強弱。但心不捨皆可奪之。次科僧祇。初引句有三。初句直奪。二即自取。三即言教。有死事者謂所盜物至於死刑。恐為人所獲故。如下總示。不可奪中。初科前明主心決舍不約賊心。縱下次明賊心決取不問主心。此同前斷。但約對面為異。引證有二。毗奈耶中官奪得取。反明比丘自不合奪。準下決通前位。以上文中官還方取不還不得。可例知處亦不可取。十誦中自偷身無犯者。疏云。弟子體是正報故強。賊得力用弱故。師奪重者弟子屬賊是強。師是弱故。今引此文。但取下犯以證不可奪耳。第四十誦中初明施與。制不從乞開取自與。西天可爾。此土國禁必有取者。雖佛教無違而世刑可慮。若下次明買得。次科上文開取不簡所盜。然既知是三寶之物。文雖得受

理不可用。不知應得。依本處者或本盜處。或但是三寶處。皆可用之。別人之物縱如來處。賊自為主。不妨受用。五中謂犯王法。收禁牢獄者初明未收面寄。言未收錄者謂官未捉獲。若已下次明已收口囑。露現出者示公顯故。言我物者彼既施僧。我亦預分故。此門且據佛教以論可不。此間王制不可行之。六中伽論所明具二得取。一須自與。二須不知。若下反上二緣。故不得取。若反一緣據理亦得。謂雖知親屬而自手與。或雖不自與而不知親屬是也。七中標云守親人者。謂為他守物人。初科列三種人。將去無罪謂無守親也。三種者落度為一。父母死為二。謂非所遣者負債為三。則不論父母。但望債主非守視故。注中準負債人以決世疑。疑謂度王稅人出家成犯盜故。如受戒篇說。盜奴重者主為守親故。次科前引二律。開意大同。守邏者舊云。遊兵御𡨥者。所以下徴上十誦之意。所盜物中論文初標示廣相。且下次約塵界統收。初明六塵。三業成盜。名不如法行。食毒等相如下疏解。螫音釋蟲行毒也。若人下次明六界。疏解初六塵中前標所盜。胸行者謂蛇以胸目前而行。毒藥者一切害人命者。謂諸仙人能治上二毒。故號為師。作下列示盜相。初至亦爾。眼盜色也。書字者如今之符箓。若誦下耳盜聲也。偷下略指三塵。類上說之

【現代漢語翻譯】現代漢語譯本理不可用：道理上講是不可以用的。不知應得：不知道是否應該得到。依本處者或本盜處：依據是屬於寺院的，或者是從盜賊那裡得來的。或但是三寶處：或者僅僅是屬於三寶（佛、法、僧）的。皆可用之：都可以使用。別人之物縱如來處：別人的東西，即使是如來佛的。賊自為主：盜賊自己當家做主。不妨受用：不妨礙（僧人）接受使用。五中謂犯王法：第五種情況是觸犯了國王的法律。收禁牢獄者初明未收面寄：被關押在監獄裡的人，首先說明的是還沒被抓捕時，（將財物）當面寄託。言未收錄者謂官未捉獲：所說的『未收錄』，是指官府還沒有抓獲（罪犯）。若已下次明已收口囑：如果已經被抓捕，接下來要說明的是已經被收押，只能口頭囑託。露現出者示公顯故：公開顯露出來，是爲了向公眾表明。言我物者彼既施僧：說『是我的東西』，是因為他已經佈施給僧眾。我亦預分故：我也預先分得了一份。此門且據佛教以論可不：這個方面暫且根據佛教的觀點來討論，可以嗎？此間王制不可行之：這裡的國王制度是行不通的。六中伽論所明具二得取：第六種情況，《伽論》里說明了具備兩種情況才可以拿取。一須自與：一是必須親自給予。二須不知：二是必須不知道（是親屬的財物）。若下反上二緣：如果違反了以上兩種情況。故不得取：所以不可以拿取。若反一緣據理亦得：如果違反了一種情況，根據道理也是可以拿取的。謂雖知親屬而自手與：比如，雖然知道是親屬的財物，但是親屬親自給予。或雖不自與而不知親屬是也：或者，雖然不是親屬親自給予，但是不知道是親屬的財物。七中標云守親人者：第七種情況，標題說的是『守護親屬財物的人』。謂為他守物人：指的是為他人守護財物的人。初科列三種人：第一條列舉了三種人。將去無罪謂無守親也：拿走（財物）沒有罪，是因為（財物）沒有守護的親屬。三種者落度為一：三種情況是：落髮剃度為第一種。父母死為二：父母去世為第二種。謂非所遣者負債為三：所說不是被派遣的，負債為第三種。則不論父母：那麼就不論父母了。但望債主非守視故：只是因為債主不是守護者。注中準負債人以決世疑：註釋中根據負債人的情況來解決世俗的疑惑。疑謂度王稅人出家成犯盜故：疑惑是指，讓國王徵稅的人出家，就構成了盜竊（國家財產）。如受戒篇說：如同《受戒篇》里所說。盜奴重者主為守親故：盜竊奴隸罪行嚴重，是因為主人是守護親屬。次科前引二律：接下來引用了兩部律典。開意大同：開許的意義大致相同。守邏者舊云：守護巡邏的人，舊時稱為。遊兵御𡨥者：流動巡邏的士兵。所以下徴上十誦之意：所以下面引用《十誦律》的意義。所盜物中論文初標示廣相：關於所盜的財物，論文首先標明了廣泛的方面。且下次約塵界統收：暫且接下來概括地包括了六塵和六界。初明六塵：首先說明六塵。三業成盜：身口意三業構成了盜竊。名不如法行：叫做不如法的行為。食毒等相如下疏解：食用毒藥等情況，在下面的疏文中解釋。螫音釋蟲行毒也：『螫』字的意思是蟲子行走時釋放毒液。若人下次明六界：如果有人，接下來說明六界。疏解初六塵中前標所盜：疏文解釋，首先在六塵中，先標明所盜。胸行者謂蛇以胸目前而行：『胸行』指的是蛇用胸部在前面行走。毒藥者一切害人命者：『毒藥』指的是一切能害人性命的東西。謂諸仙人能治上二毒：指的是各位仙人能夠治療以上兩種毒。故號為師：所以被稱為老師。作下列示盜相：下面列舉盜竊的相狀。初至亦爾：首先到，也是這樣。眼盜色也：眼睛盜取顏色。書字者如今之符箓：書寫文字，就像現在的符箓。若誦下耳盜聲也：如果誦讀，是耳朵盜取聲音。偷下略指三塵：偷竊，簡略地指出了三種塵。類上說之：類似於上面所說的。

【English Translation】 English version Reason is not applicable: It is not permissible in terms of reason. Unsure if one should receive: It is not known whether one should receive it. Based on the monastery's property or stolen property: Based on whether it belongs to the monastery or was obtained from thieves. Or merely from the Three Jewels: Or merely belongs to the Three Jewels (Buddha, Dharma, Sangha). All can be used: All can be used. Another's property, even from the Tathagata: Another person's property, even if it belongs to the Tathagata (Buddha). The thief is the master: The thief is the one in charge. It does not hinder acceptance and use: It does not hinder (monks) from accepting and using it. The fifth case involves violating the king's law: The fifth case involves violating the king's law. Imprisoned, initially clarifying entrusting before capture: Those imprisoned, initially clarifying entrusting (property) face-to-face before being captured. Saying 'not yet recorded' means the government has not yet apprehended: Saying 'not yet recorded' means the government has not yet apprehended (the criminal). If already captured, next clarifying verbal instructions after capture: If already captured, next clarifying that they have been imprisoned and can only give verbal instructions. Revealing it shows it publicly: Revealing it is to show it publicly. Saying 'my property' means he has already donated it to the Sangha: Saying 'my property' means he has already donated it to the Sangha. I also pre-allocated a share: I also pre-allocated a share. In this regard, let's discuss it based on Buddhism, okay?: In this regard, let's discuss it based on Buddhist viewpoints, okay? The king's system here cannot be implemented: The king's system here cannot be implemented. The sixth case, as explained in the 'Gāthā' treatise, requires two conditions to take: The sixth case, as explained in the 'Gāthā' treatise, requires two conditions to take. One must be given personally: One must be given personally. Two must be unknown: Two must be unknown (that it is a relative's property). If reversing the above two conditions: If reversing the above two conditions. Therefore, it cannot be taken: Therefore, it cannot be taken. If reversing one condition, it can be taken according to reason: If reversing one condition, it can be taken according to reason. For example, although knowing it is a relative's property, it is given personally: For example, although knowing it is a relative's property, it is given personally. Or although not given personally, one does not know it is a relative's property: Or although not given personally, one does not know it is a relative's property. The seventh case, the title says 'guarding relatives': The seventh case, the title says 'guarding relatives' property'. Meaning those guarding property for others: Meaning those guarding property for others. The first section lists three types of people: The first section lists three types of people. Taking it is not a crime, meaning there are no relatives guarding it: Taking it is not a crime, meaning there are no relatives guarding it. The three types are: ordination as the first: The three types are: ordination as the first. Parents' death as the second: Parents' death as the second. Meaning those not sent, owing debts as the third: Meaning those not sent, owing debts as the third. Then regardless of parents: Then regardless of parents. But looking to the creditor, not the guardian: But looking to the creditor, not the guardian. The commentary uses debtors to resolve worldly doubts: The commentary uses debtors to resolve worldly doubts. The doubt is that ordaining those who pay taxes to the king constitutes theft: The doubt is that ordaining those who pay taxes to the king constitutes theft (of state property). As said in the 'Precepts' chapter: As said in the 'Precepts' chapter. Stealing slaves is serious because the master is the guarding relative: Stealing slaves is serious because the master is the guarding relative. The next section quotes two Vinayas: The next section quotes two Vinayas. The meaning of permission is largely the same: The meaning of permission is largely the same. Guards and patrols, formerly called: Guards and patrols, formerly called. Mobile soldiers defending against invaders: Mobile soldiers defending against invaders. Therefore, the following cites the meaning of the 'Ten Recitations Vinaya': Therefore, the following cites the meaning of the 'Ten Recitations Vinaya'. Regarding stolen objects, the text initially indicates a broad aspect: Regarding stolen objects, the text initially indicates a broad aspect. And then next, it comprehensively includes the six sense objects and six realms: And then next, it comprehensively includes the six sense objects and six realms. First explaining the six sense objects: First explaining the six sense objects. The three karmas constitute theft: The three karmas (body, speech, and mind) constitute theft. Called improper conduct: Called improper conduct. Eating poison and other aspects are explained in the following commentary: Eating poison and other aspects are explained in the following commentary. 'Sting' means insects release poison when moving: ''Sting' means insects release poison when moving. If someone, next explaining the six realms: If someone, next explaining the six realms. The commentary explains, first in the six sense objects, first indicating what is stolen: The commentary explains, first in the six sense objects, first indicating what is stolen. 'Chest-walking' means snakes walk with their chest forward: ''Chest-walking' means snakes walk with their chest forward. 'Poison' refers to anything that harms human life: ''Poison' refers to anything that harms human life. Referring to immortals who can cure the above two poisons: Referring to immortals who can cure the above two poisons. Therefore, they are called teachers: Therefore, they are called teachers. The following lists the appearances of theft: The following lists the appearances of theft. First to, also like that: First to, also like that. The eye steals color: The eye steals color. Writing characters is like current talismans: Writing characters is like current talismans. If reciting, the ear steals sound: If reciting, the ear steals sound. Stealing briefly refers to three sense objects: Stealing briefly refers to three sense objects. Similar to what was said above: Similar to what was said above.

。若秘下意盜法也。六界中前三易解。故不出之。有下盜風。若下盜空。論下明盜識注云智用者伎倆藝術並依識起。則簡識體非可盜故。三結指中初示廣。但下舉要統收。廣下指略文在第二。彼隨文釋顯相極繁。須者尋之。不復重引也。非人物中初文先定犯。五分下引二律以證。他護他心並顯護主。僧祇文漫但約結重。可驗有主。無護中初科上二句定犯。言隨境者望非人犯也。故下引示有三。十誦多論示相可解。善見無罪故加註釋。次科當時有行糞掃衣者。故有取之。得不如上者即前所明。有主無主又無主中神護不護。必下示其取法。擲卜即投杯珓。卜問于神也。舍吝謂非人護不護也。畜物中初文律中。比丘取鳥巢中物及鼠穴中物。比丘疑佛言。畜生無用無犯。而不應受如是物(準不應得吉但文不顯)。引古中初解上句判犯。故下引據。律云。時去寺不遠有村。諸鼠往村中取胡桃。來寺內成大聚。六群盜心取食。彼疑佛言波羅夷。正解中初通本律犯重之意。以言六群盜心取故。顯知。是彼村人之物故判成重。鼠疑豫者畜心難辨。但約未藏。或復未食可以知耳。餘下引他部定犯。十誦中師子殘不犯者。舊云此獸不食冷肉。所遺不繫故。第二緣中律有四句。有主想犯重(初句)。若疑偷蘭(次句)。無主物有主想疑偷蘭(

{ "translations": [ "若秘密地懷有盜法的意圖。六界（六道輪迴）中的前三界（地獄道、餓鬼道、畜生道）比較容易理解，所以沒有特別說明。存在下盜風（盜取風的力量），或者下盜空（盜取空間的力量）的情況。關於下盜識，註釋中說，智慧的運用、技巧和藝術都依賴於識（意識）而產生，因此可以簡化理解為識的本體是不可盜取的。三結（三歸依）中，最初展示了廣泛的內容，但接下來舉出了要點進行統攝。『廣下』指的是簡略的文字在第二部分。那裡隨著文字的解釋，顯現的相非常繁瑣，需要的人可以自己去尋找，不再重複引用。在非人物品中，最初的文字先確定了犯罪。『五分下』引用了兩部律典來證明。『他護』（他人守護）和『他心』（他人之心）都顯示了守護的主人。僧祇律的文字比較隨意，但大約是關於結罪的輕重，可以驗證物品是有主人的。在無守護的情況下，最初的部分確定了犯罪。『言隨境者』指的是針對非人（非人類）的犯罪。『故下』引用了三個例子。十誦律和多論律展示的相可以理解，善見律沒有罪，所以增加了註釋。接下來，當時有修行糞掃衣（從垃圾堆或被丟棄的布料中撿來縫製的衣服）的人，所以有取用的情況。『得不如上者』指的是不如前面所說的情況，即前面所說的有主、無主，以及無主中神守護或不守護的情況。『必下』展示了取用的方法。『擲卜』就是投杯珓（一種占卜工具），向神靈卜問。『舍吝』指的是非人是否守護。在畜生物品中，最初的文字來自律典，比丘取鳥巢中的物品以及老鼠洞中的物品。比丘懷疑，佛陀說，畜生沒有用處，沒有犯戒，但不應該接受這樣的物品（按照不應該得到吉但的說法，但文字不明顯）。引用古例中，最初解釋了上面的句子，判斷為犯戒。『故下』引用了依據。律典中說，當時離寺廟不遠的地方有個村莊，老鼠往村莊里取胡桃，運到寺廟裡堆積成堆。六群比丘（指六群惡比丘）起了盜心去取食。他們懷疑是否犯了波羅夷罪（斷頭罪）。正確的解釋中，首先貫通了本律犯重罪的含義，因為說六群比丘起了盜心去取，很明顯知道那是村裡人的東西，所以判斷為犯重罪。老鼠的懷疑在於畜生的心難以分辨，但大約是針對沒有藏起來，或者沒有吃掉的情況，可以知道。其餘的引用了其他部的律典來確定犯戒。十誦律中，獅子吃剩的肉不犯戒，舊的說法是這種野獸不吃冷肉，遺棄的東西沒有歸屬。第二個因緣中，律典有四句話：有主想犯重罪（第一句），如果懷疑，犯偷蘭罪（第二句），無主物有主想，懷疑犯偷蘭罪（" ], "english_translations": [ "If one secretly intends to steal the Dharma. The first three realms (hell realm, hungry ghost realm, animal realm) of the six realms (of reincarnation) are relatively easy to understand, so they are not specifically explained. There are cases of stealing the wind (stealing the power of wind), or stealing the space (stealing the power of space). Regarding stealing consciousness, the commentary says that the application of wisdom, skills, and arts all arise from consciousness, so it can be simplified to understand that the essence of consciousness is not stealable. In the Three Bindings (Three Refuges), the initial part shows the broad content, but then it raises the key points for comprehensive coverage. 'Guang Xia' refers to the brief text in the second part. There, with the explanation of the text, the manifested appearances are very cumbersome, and those who need it can find it themselves, and will not be quoted repeatedly. In non-personal items, the initial text first determines the offense. 'Wu Fen Xia' quotes two Vinaya texts to prove it. 'Ta Hu' (others guarding) and 'Ta Xin' (others' minds) both show the master of the guard. The text of the Sangha Vinaya is relatively casual, but it is about the severity of the offense, which can verify that the item has an owner. In the case of no protection, the initial part determines the offense. 'Yan Sui Jing Zhe' refers to offenses against non-humans (non-human beings). 'Gu Xia' quotes three examples. The appearances shown in the Ten Recitation Vinaya and the Da Lun Vinaya can be understood, and the Good Seeing Vinaya has no offense, so annotations have been added. Next, at that time, there were people who practiced wearing discarded clothing (clothes sewn from fabrics picked up from garbage dumps or discarded), so there were cases of taking and using them. 'De Bu Ru Shang Zhe' refers to situations that are not as described above, that is, the previously mentioned cases of having an owner, not having an owner, and whether or not a god protects in the case of not having an owner. 'Bi Xia' shows the method of taking and using. 'Zhi Bu' is throwing divination blocks (a kind of divination tool) to ask the gods. 'She Lin' refers to whether non-humans are guarding. In animal items, the initial text comes from the Vinaya, where a Bhikkhu takes items from a bird's nest and items from a rat's hole. The Bhikkhu doubted, and the Buddha said that animals are useless and do not commit offenses, but such items should not be accepted (according to the saying that one should not obtain auspiciousness, but the text is not clear). In the quotation of ancient examples, the initial part explains the above sentence and judges it as an offense. 'Gu Xia' quotes the basis. The Vinaya says that at that time, there was a village not far from the temple, and rats went to the village to take walnuts and transported them to the temple to pile them up. The Six Group Bhikkhus (referring to the Six Group Evil Bhikkhus) had the intention of stealing and took them to eat. They doubted whether they had committed the Parajika offense (decapitation offense). In the correct explanation, first, the meaning of committing a serious offense in this Vinaya is connected, because it is said that the Six Group Bhikkhus had the intention of stealing and taking them, it is clear that they knew that they were the villagers' things, so it was judged as committing a serious offense. The doubt about the rats lies in the difficulty of distinguishing the minds of animals, but it is about the cases where they have not been hidden or have not been eaten, which can be known. The rest quotes other Vinaya texts to determine the offense. In the Ten Recitation Vinaya, it is not an offense to eat the leftovers of a lion, the old saying is that this beast does not eat cold meat, and the abandoned things have no ownership. In the second cause, the Vinaya has four sentences: If one thinks it has an owner, one commits a serious offense (first sentence), if one doubts, one commits a Thullaccaya offense (second sentence), if one thinks a ownerless thing has an owner, one doubts and commits a Thullaccaya offense (" ] } }

三四兩句)。略無第三無主想句。準下持犯義必具之。文中初標成犯緣。即第一句。若下簡闕緣。即第三句。初約本迷無犯。前下據轉想。前作有主想。後轉無主犯蘭。前作無主想後轉有主結夷。故云互得輕重也。疑及境差二句並見後篇。第三緣敘意中初明難護。以貪染積深觸物起念。粗心不覺豈識邪緣。不體妄情終罹罪網。實德尚當未免。庸流沒在其中。凡在同心彌須勵志。但下示結業。不望境是非者。境即前物。三寶互用物無私涉。為是。入己惡用為非。二皆結重故知不簡也。故下引證。望為三寶故言好心。若論愚教還是賊心。理下生后所引。正明中十誦苦切謂敦逼前人。同下四分迫喝取也。輕慢謂現相陵物。及下抵突並同第八(準疏會之)。名字同第十。受寄同第七。唯后出息不同今宗。雖是盜心彼此相允。故特除之。抵音底。伽論中強奪同下第四(疏依)。軟語同辨說。施已還取與后不同。謂決施與人後還或取。善生同論注以示之。偷罪即犯盜也。五分中諂心同下第二(依疏)。曲心同第九。瞋心同第三。恐怖同第四。四分十種疏云。律中具出二五盜心。前是五心后名五取。取是其業對境行事也。一中可學迷者教是可學不學故迷。二中規求也。壅猶積也。三中兩釋。虛實分之。四中準疏。又云。或說王官勢力

【現代漢語翻譯】現代漢語譯本（前文）幾乎沒有第三者或無主之想的語句。依據下文，持戒與犯戒的含義必然具備其中。文中首先標明構成犯罪的因緣，即第一句。『若下』是簡略缺乏因緣的情況，即第三句。最初是依據最初的迷惑而沒有犯罪。『前下』是根據轉變想法的情況。之前是有主之想，之後轉變為無主，則犯蘭罪（僧殘罪）。之前是無主之想，之後轉變為有主，則結夷罪（單墮罪）。所以說相互之間得到輕重不同的罪責。『疑及境差』兩句都可以在後面的篇章中看到。第三個因緣敘述意義中，首先說明難以守護。因為貪婪染著積累深厚，接觸事物就產生念頭。粗心大意不能察覺，怎麼能認識到邪惡的因緣？不能體察虛妄的情感，最終會陷入罪惡的羅網。有真實德行的人尚且不能避免，更何況是平庸之輩，都沉沒在其中。凡是志同道合的人，更應該努力修持。『但下』是顯示結業。不期望境界的是非，境界就是指前面的事物。三寶（佛、法、僧）的物品互相使用，沒有私自佔用的情況，這是『是』。納入自己手中惡意使用，這是『非』。兩種情況都會結重罪，所以知道不能簡化。『故下』是引用證據。因為是爲了三寶，所以說是好心。如果按照愚癡的教導，還是賊心。『理下』是產生後面所引用的內容。正是說明《十誦律》中苦切，是指敦促逼迫前人。『同下』是《四分律》中迫切呵斥索取。輕慢是指顯現輕視物品的樣子。『及下』抵突與第八條相同（按照疏文會合）。名字與第十條相同。受寄與第七條相同。只有後面的出息不同於現在的宗派。雖然是盜心，但彼此同意，所以特別排除。抵，讀作dǐ。伽論中強奪與下文第四條相同（疏文依據）。軟語與辨說相同。施捨之後又取回，與後面不同，是指決定施捨給別人之後又取回。善生與論注中顯示的一樣。偷罪就是犯盜罪。《五分律》中諂心與下文第二條相同（依據疏文）。曲心與第九條相同。瞋心與第三條相同。恐怖與第四條相同。《四分律》十種疏文中說，律中詳細列出了二五種盜心。前面是五心，後面叫做五取。取是它的業，是面對境界的行為。第一種情況中可以學習，迷惑是因為教導可以學習而不學習所以迷惑。第二種情況中是規求。壅，是積聚的意思。第三種情況中有兩種解釋，虛實區分。第四種情況中按照疏文。又說，或者說是王官的勢力。

【English Translation】 English version (The previous text) barely contains sentences with a third party or ownerless thought. According to the following text, the meanings of upholding and violating precepts must be included. The text first marks the conditions for committing an offense, which is the first sentence. '若下' (ruò xià) simplifies the lack of conditions, which is the third sentence. Initially, there is no offense based on the initial delusion. '前下' (qián xià) is based on the situation of changing thoughts. Before, there was the thought of having an owner, and then it turned into ownerlessness, which constitutes the Lán (僧殘罪, Sanghadisesa) offense. Before, there was the thought of ownerlessness, and then it turned into having an owner, which results in the Yí (單墮罪, Nissaggiya Pacittiya) offense. Therefore, it is said that they obtain different degrees of severity from each other. The third condition, in narrating the meaning, first explains the difficulty of guarding. Because greed and attachment accumulate deeply, thoughts arise upon contact with things. A careless mind cannot perceive it, how can it recognize evil conditions? Unable to understand false emotions, one will eventually fall into the net of sin. Even those with real virtue cannot avoid it, let alone ordinary people, who are all submerged in it. All like-minded people must strive to cultivate themselves. '但下' (dàn xià) shows the conclusion of karma. Not expecting the right and wrong of the realm, the realm refers to the things in front. The items of the Three Jewels (三寶, Sānbǎo - Buddha, Dharma, Sangha) are used mutually, without private occupation, which is '是' (shì - right). Taking them into one's own hands and using them maliciously is '非' (fēi - wrong). Both situations will result in heavy offenses, so it is known that it cannot be simplified. '故下' (gù xià) is citing evidence. Because it is for the Three Jewels, it is said to be a good intention. If according to foolish teachings, it is still a thief's heart. '理下' (lǐ xià) generates the content quoted later. It clearly states that 'bitterly' in the Ten Recitation Vinaya refers to urging and forcing others. '同下' (tóng xià) is urgently scolding and demanding in the Four-Part Vinaya. Contempt refers to showing a contemptuous appearance towards things. '及下' (jí xià) '抵突' (dǐ tū - bumping into) is the same as the eighth item (according to the commentary). The name is the same as the tenth item. Receiving a deposit is the same as the seventh item. Only the subsequent interest is different from the current school. Although it is a thief's heart, they agree with each other, so it is specifically excluded. 抵 (dǐ) is pronounced dǐ. In the Gā 論 (伽論, Gā lùn), forcibly seizing is the same as the fourth item below (based on the commentary). Soft words are the same as辯說 (biàn shuō - eloquent speech). Giving and then taking back is different from the latter, referring to deciding to give to others and then taking it back. 善生 (Shànshēng) is the same as shown in the commentary. Stealing is committing theft. In the Five-Part Vinaya, a flattering heart is the same as the second item below (according to the commentary). A crooked heart is the same as the ninth item. An angry heart is the same as the third item. Terror is the same as the fourth item. The commentary on the ten types in the Four-Part Vinaya says that the Vinaya lists in detail two sets of five stealing minds. The former is five minds, and the latter is called five takings. Taking is its karma, which is the behavior facing the realm. In the first situation, one can learn; delusion is because the teaching can be learned but is not learned, so one is deluded. In the second situation, it is seeking according to rules. 壅 (yōng) means accumulation. In the third situation, there are two explanations, distinguishing between the virtual and the real. In the fourth situation, it is according to the commentary. It is also said that it is the power of the king's officials.

。此與第八。名同相別。但約心取兩以分之。言心未必取。言取必兼心。第九律本注戒及疏並作見便取。今文多一便字。必是傳誤。不勞異解(或可下便字訓即)。十中五相釋之。前三身業后二口業。又前三中一是倚自。二倚他名。三倚他力。后二中前但巧言。后是虛誑。今時講士多尚乞求。諂笑趨時巧言媚俗。或厚于餉遺。豈避污家。或勤于請謁寧知屈道。不識者詐識。非親者強親。口說多方心謀百計。終朝役慮畢世勞形。一言蔽諸無非愛物。雖云爲眾實乃治生未知。祝髮壞衣意圖何事。談經講律目矚何言諒乎。惑業日增故使奔趨忘倦。可謂。徒生徒死深嗟不覺。不知請細覽斯文反求諸己。忠言逆耳當自深思嗚呼。結誥中妄情逐境。計校萬端。豈唯上列而能括盡。然舉一例諸觸類而長。則前雖略示亦足防心。然既知教相。少識妄心能遮不起。故如垣墻。心逐境生。心妄則境妄。故云妄境。第四明物體中。初文五錢即錢體也。直五錢物準錢法也。所以限五者以彼王法滿五至死。佛隨王法盜滿制重。定錢體中初引論。答中初二兩解並限五錢。后解隨死不局物數。初同十誦。二符本宗。三即論家所取。戒疏云。如多論中盜相通濫。初釋本錢何由可曉(此破初解)。后解隨國現斷入死。言亦氾濫。難可依承(此破第三解)。

【現代漢語翻譯】現代漢語譯本此與第八（指第八種盜取方式）。名稱相同而實質有別，只是從心念的角度來區分這兩種情況。說『心』未必有實際的盜取行為，但說『取』必然包含心念的參與。第九種盜取方式，律本的註釋和疏文中都寫作『見便取』，而現在的文字多了一個『便』字，這一定是傳抄的錯誤，不必做其他的解釋（或許可以將這個『便』字解釋為『立即』）。第十種盜取方式，從五個方面來解釋它。前三種是身體的行為，后兩種是口頭的行為。又，前三種中，第一種是依靠自己，第二種是依靠他人名義，第三種是依靠他人力量。后兩種中，前一種只是花言巧語，后一種是虛假欺騙。現在講經說法的人大多崇尚乞求，諂媚地笑著迎合時勢，用花言巧語來討好世俗，或者在饋贈禮物上非常慷慨，難道是爲了避開那些不清凈的家庭嗎？或者勤于請託拜訪，難道知道這是委屈正道嗎？不認識的人假裝認識，不是親戚的人勉強裝作親戚，口頭上說得天花亂墜，心裡卻盤算著各種計謀，整天都在憂慮，一輩子都在勞累，一句話概括，無非是貪愛財物。雖然說是爲了大眾，實際上是爲了自己的生計，不知道剃髮染衣是爲了什麼。談論經典，講解戒律，眼睛注視著什麼，心裡又在想些什麼呢？確實是因為迷惑和業障日益增加，所以才奔波勞碌而不知疲倦。可以說是徒勞地活著，徒勞地死去，深深地嘆息卻不自覺醒悟。不知道請仔細閱讀這些文字，反過來審視自己。忠言逆耳，應當深刻反思啊！總結陳述中，虛妄的情感追逐外境，算計比較，千方百計，難道僅僅是上面列舉的這些就能概括完嗎？然而，舉出一個例子，就可以推及到其他各種情況，那麼前面即使只是略微地提示，也足以用來防備內心。既然已經知道了教義的表相，稍微認識了虛妄的心念，就能阻止它生起，所以就像一道墻壁一樣。心隨著外境而生，心如果虛妄，那麼外境也就虛妄，所以說是虛妄的境界。第四部分，說明物體。最初的文字『五錢』就是錢的本體。『直五錢物』是按照錢的價值來衡量的物品。之所以限定為五錢，是因為當時的王法規定盜竊滿五錢就要處以死刑。佛陀隨順王法，制定了盜竊滿五錢就判重罪的戒律。確定錢的本體中，最初引用了論典。回答中，最初的兩種解釋都限定為五錢。後面的解釋是隨同死刑，不侷限於物品的數量。第一種解釋與《十誦律》相同，第二種解釋符合本宗的觀點，第三種解釋是論家的觀點。《戒疏》說：『如同《多論》中，盜竊的界限過於寬泛。』最初的解釋，本錢從何而來才能明白呢？（這是爲了駁斥第一種解釋）。後面的解釋，隨著國家現行的判決而判處死刑，言語也過於寬泛，難以遵循（這是爲了駁斥第三種解釋）。

【English Translation】 English version This (referring to a method of stealing) is similar to the eighth (referring to the eighth method of stealing). The names are the same, but the essence is different. It's just that these two situations are distinguished from the perspective of the mind. Saying 'mind' does not necessarily involve actual stealing, but saying 'taking' necessarily includes the participation of the mind. For the ninth method of stealing, the commentary and subcommentary of the Vinaya texts both write 'seeing and then taking,' but the current text has an extra 'then' character, which must be a copying error and does not require other explanations (perhaps this 'then' character can be interpreted as 'immediately'). The tenth method of stealing is explained from five aspects. The first three are physical actions, and the last two are verbal actions. Furthermore, among the first three, the first relies on oneself, the second relies on the name of others, and the third relies on the power of others. Among the last two, the former is just flowery language, and the latter is false deception. Nowadays, those who lecture on the scriptures mostly advocate begging, smiling obsequiously to cater to the times, using flowery language to please the secular, or being very generous in giving gifts. Is this to avoid those impure families? Or diligently seeking requests and visits, do they know that this is compromising the right path? Those who do not know pretend to know, and those who are not relatives force themselves to act like relatives. They speak eloquently, but in their hearts, they are planning various schemes. They are worried all day long and toil for a lifetime. In a word, it is nothing but greed for wealth. Although they say it is for the sake of the masses, it is actually for their own livelihood. They do not know what the purpose of shaving their heads and dyeing their robes is. They talk about the scriptures and explain the precepts, but what are their eyes fixed on, and what are they thinking in their hearts? Indeed, it is because delusion and karma are increasing day by day that they rush around and toil without knowing fatigue. It can be said that they live in vain and die in vain, sighing deeply but not awakening. I don't know, please read these words carefully and examine yourself in turn. Honest words are offensive to the ear, and you should reflect deeply! In the concluding statement, false emotions chase after external circumstances, calculating and comparing in every possible way. Can it be that only the things listed above can be summarized completely? However, by citing one example, it can be extended to all other situations, so even if the previous hints are only slight, they are enough to be used to guard against the mind. Since the appearance of the teachings has already been known, and the deluded mind has been slightly recognized, it can be prevented from arising, so it is like a wall. The mind arises with external circumstances, and if the mind is deluded, then the external circumstances are also deluded, so it is said to be a deluded realm. The fourth part explains the object. The initial text 'five coins' is the body of the coin. 'Goods worth five coins' are items measured according to the value of the coin. The reason for limiting it to five coins is that the law at that time stipulated that stealing five coins would be punishable by death. The Buddha followed the law of the king and established the precept that stealing five coins would be punished with a heavy crime. In determining the body of the coin, the initial citation is from the treatise. In the answer, the first two explanations are limited to five coins. The latter explanation is in accordance with the death penalty and is not limited to the number of items. The first explanation is the same as the Ten Recitation Vinaya, the second explanation is in line with the views of this school, and the third explanation is the view of the commentator. The Precept Commentary says: 'Like in the Many Treatises, the boundaries of stealing are too broad.' In the initial explanation, how can the original money be understood? (This is to refute the first explanation). The latter explanation, with the current judgment of the country, is sentenced to death, and the language is also too broad and difficult to follow (this is to refute the third explanation).

定奪中初科。律論不同者律如后引。論即前文。判罪謂犯已處斷。攝護謂專精持奉。今從攝護以定錢體。故下引證。即受法說相中文。出濫中舍急從緩。未體教意。古錢一當十六。五錢則成八十。正判中初二句依論次解以定今義。僧下引據。王無定法者通指諸國也。瓶沙古法者佛依結戒可以為準也。此取盜五之法。不定古錢。四錢三角即入五錢之限。兩角半錢猶屬盜四。錢論角者恐彼錢模畟方。此間往古亦鑄方錢。今時圓者但約四字論之。四下準本宗以決廢。律論者律即十誦。論即多論初后二解。以後勝者即第二解。望初為后。疏云。可如多論中間一解。隨國用錢準五為限。則諍論自息也。縱下會同。善見云。二十摩娑迦(古大銅錢)。成一迦利沙槃分(量名)。四分取一故限五錢。僧祇以十九摩沙迦成一吉利沙。四分取一則四錢三角也。恐謂僧祇不同四分。故以善見會之。然善見僧祇並約古大銅錢。乃是取本王舍古法。以釋五錢之義。至於斷盜還隨國用。即彼論云。出家人者乃至草葉不得取。故知。急護頗合今宗矣。引證中初至從急引前段文。彼明盜人寶藏。故約堈中顯其犯相。彼具云。若滿堈寶以手搦取。手未離處指中迸一分。出還落堈中偷蘭遮。若出離堈得波羅夷(即鈔初解)。有法師解。堈底取寶已離堈底。

未出堈口得波羅夷(鈔中又解)。法師下加鈔引。此即論主取后師解。又觀下引後段。言五事者彼云。智慧律師若諍事起。先觀五處然後判斷。處者若我欲取此物語已已得罪。應觀此物有主與無主。若有主舍心不捨。若未舍心而偷且計律罪。若已舍心得波羅夷等(此觀一事)。時者取時此衣有時輕有時重。若輕時即以輕時價直得罪。若重時即以重時價得罪等(此第二事)。又云。有物新貴后賤。如新鐵缽完凈無穿。初貴后穿破便賤。是故隨時計直(新故為兩事)。又云。隨身用物者(隨用為一事。此中復有五)。如刀斧初貴后賤。若偷他斧應問斧主。幾直買。若云用一分買(五錢)。又問。買來用未。若曾經用便成故物(一也)。如眼藥杵及戶鑰。或燒或磨亦為故(二也)。又如浴衣。或一入水或用里物亦名故(三也)。蘇油或易器。或蟲蟻落中亦名為故(四也)。或石蜜初強后軟。乃至爪掐即名為故(五也)。若比丘是偷他物應問物主。若未用則貴。已用者賤汝等應知(下總結云)。此是五處。律師善觀然後判事。引比兩段前證從急后證隨處。明前廢立準此二意以定五錢。允當也。義門中初句。錢貴賤者謂物有重輕。時有豐約故。貴者一當多用。賤者多當少用。如文可解。次句三文皆爾。故盡標之。此謂就本盜處損

【現代漢語翻譯】現代漢語譯本未出堈口得波羅夷（《鈔》中又有這樣的解釋）。法師在下面補充了註解和引用。這表明論主採用了後世學者的解釋。再看下面引用的後半部分，說到『五事』，那裡說：『智慧的律師如果遇到爭端，首先要觀察五個方面，然後才能做出判斷。』這五個方面是：如果我想拿走這個東西，說了之後就已經犯了罪，應該觀察這個東西有沒有主人。如果有主人，（他）捨棄的心沒有捨棄；如果（他）沒有捨棄心而偷竊，就按照戒律來計算罪過；如果已經捨棄心，就構成波羅夷罪等（這是觀察的第一件事）。時間方面，拿取東西的時間不同，這件衣服有時罪輕，有時罪重。如果時間較輕，就按照較輕時的價值來定罪；如果時間較重，就按照較重時的價值來定罪等（這是第二件事）。又說：『有的東西開始時貴，後來便宜。』比如新的鐵缽，完整沒有破損，開始時貴，後來穿了洞破了就便宜了。所以要隨時計算價值（新舊是兩件事）。又說：『隨身用的東西』（隨用是一件事，這裡面又有五種情況）。比如刀斧，開始時貴，後來便宜。如果偷了別人的斧頭，應該問斧頭的主人，買的時候花了多少錢。如果說用一分錢買的（五錢），還要問，買來用過沒有。如果曾經用過，就成了舊東西（第一種情況）。比如眼藥杵和門閂，燒過或者磨過也算舊的（第二種情況）。又比如浴衣，或者一次入水，或者用裡面的一面，也算舊的（第三種情況）。酥油或者換了容器，或者有蟲蟻掉進去，也算舊的（第四種情況）。石蜜開始時硬，後來軟了，甚至用指甲掐一下就軟了，也算舊的（第五種情況）。如果比丘偷了別人的東西，應該問物主，沒用過的就貴，用過的就便宜，你們應該知道（下面總結說）。這就是五個方面。律師要好好觀察，然後才能判斷事情。』引用這兩段話，前面一段證明要從重處罰，後面一段證明要隨情況而定。說明前面一段可以廢除，後面一段可以立起來，按照這兩種意思來確定五錢的標準，是恰當的。義門中的第一句，『錢貴賤』，是指東西有輕重，時間有豐歉，所以貴的時候一錢可以當多錢用，賤的時候多錢才能當少錢用，就像原文可以解釋的那樣。第二句，三段文字都是這樣，所以全部標出來。這是說就原本偷盜的地方造成的損失而言。

【English Translation】 English version 'Wei Chu Gang Kou De Bo Luo Yi' (also explained in the commentary). The Dharma master added annotations and citations below. This indicates that the author of the treatise adopted the interpretation of later scholars. Looking at the latter part of the citation below, when it mentions 'five matters,' it says: 'If a wise lawyer encounters a dispute, they should first observe five aspects before making a judgment.' These five aspects are: If I want to take this thing, and have already spoken about it, I have already committed an offense. One should observe whether this thing has an owner or not. If it has an owner, (their) intention to give it away has not been relinquished; if (they) have not relinquished the intention and steal it, the offense should be calculated according to the precepts; if the intention to give it away has already been relinquished, it constitutes a Pārājika offense, etc. (This is the first matter to observe). Regarding the time, the time of taking the thing differs, and this garment sometimes carries a light offense, sometimes a heavy offense. If the time is lighter, the offense is determined according to the value at the lighter time; if the time is heavier, the offense is determined according to the value at the heavier time, etc. (This is the second matter). It also says: 'Some things are expensive at first and then become cheap.' For example, a new iron bowl, complete and without holes, is expensive at first, but becomes cheap after it is punctured and broken. Therefore, the value should be calculated at any time (new and old are two matters). It also says: 'Things used on the body' (use is one matter, and there are five situations here). For example, knives and axes are expensive at first and then become cheap. If someone steals another's axe, one should ask the owner of the axe how much they spent when they bought it. If they say they bought it for one 'fen' (five 'qian'), one should also ask if they have used it since buying it. If it has been used, it becomes an old thing (the first situation). For example, eye medicine pestles and door bolts, if they have been burned or ground, are also considered old (the second situation). Also, for example, a bathing robe, if it has been immersed in water once or used with the inside facing out, it is also considered old (the third situation). Ghee or oil, if it has been changed into another container, or if insects or ants have fallen into it, it is also considered old (the fourth situation). Rock candy, if it is hard at first and then becomes soft, even if it is softened by pinching it with a fingernail, it is considered old (the fifth situation). If a Bhikkhu steals another's thing, one should ask the owner of the thing whether it is expensive if it has not been used, and cheap if it has been used, you should know (the following summarizes). These are the five aspects. Lawyers should observe carefully before judging matters.' Citing these two passages, the first passage proves that one should be punished severely, and the second passage proves that one should be determined according to the circumstances. It shows that the first passage can be abolished, and the second passage can be established, and it is appropriate to determine the standard of five 'qian' according to these two meanings. The first sentence in 'Yi Men', 'Qian Gui Jian', refers to the fact that things have weight and time has abundance and scarcity, so when it is expensive, one 'qian' can be used as many 'qian', and when it is cheap, many 'qian' can be used as few 'qian', just as the original text can explain. The second sentence, all three passages are like this, so they are all marked. This refers to the loss caused by the original place of theft.

主。以論不約后賣不滿也。三中意亦如上。如春時直十夏但直一之類。上下總點三句。初句文中已具。次句應云賤處盜物貴處賣。三賤時盜物貴時賣並依本斷。第四句即盜多犯輕。不至果故。不得物犯重但損他故。第五句減五得重。過五犯輕。前引四分兩釋。並約人多物少故不滿五。通望彼物齊入重刑。后引十誦通望彼眾無滿五義。指下亡物。謂未作法時十方常住亦類此說。六中謂盜少成重。初引僧祇易解。次善見中互相教者如師教三弟子云。彼有六錢。大者取三。小各取一(教人滿五)。我自取一(自業不滿)。乃至小弟子云。和尚取三。同學各一。我自取一(罪亦同上)。一波羅夷者教他犯也。一偷蘭者自作犯也。自下釋結蘭義。恐疑共盜應須犯夷故。第五離處釋中。初科四分明未離不成。下引五分明已離方成。文列五罪。掘地一提有無不定。餘四須具是方便故。盜心吉者遠方便也。掘地提者謂生地也(善見犯吉是盜方便故)。捉物吉者次方便也(準今所判犯蘭)。動物近方便可解。次科別列中初句約判斷明犯。以重入輕者凡判亡物。須差律師處斷重輕。歷疏告眾。判重為輕犯夷。判輕為重得蘭。並望文疏成時以定犯相。非法判用者。此約常途妄書簿歷之類。善見下如作契書分判地界。一頭輕者如書所從處時方便

蘭也。兩頭重者復書所至處時究竟夷也。畫字誤。論作書字。戒疏亦依論引(或云畫地作字不約契書者。恐不合科意)。次句但約口斷即犯。善見二節初約盜地。僧皆重者以同情故。若下二約斷諍。違理判與者能判犯也。違理判得者所判犯也。下引四分即約辯說。文如前引。第三句標者下注顯相。如今丈尺之類。文中且引盜二標犯。準論若盜三標。一舉吉。二舉蘭。三舉重。乃至盜十標前八並吉。九蘭十重(舊云前九蘭者不見論文)。四墮籌者謂。下籌多而令物少。或不下籌而取多物。雖非文意世有其事。五中初引十誦律論。約異色犯如毛綿杼織以成華朵鳥獸之物。而牽挽移易損彼物故。或如下次準本律。約損色犯文義可見。六轉齒如世賭博多用齒骨擲采博物。盜心移轉隨物成犯。摴蒲蒲博皆賭物之異名。亦名博弈。文中先引十誦示盜相。次引五分明賭博。七中彼明盜。四足者驅向所期足遍犯重。不隨所向者輕(雖離但得蘭罪)。本期不定舉遍即重。本主來逐心未得者輕(即文中所謂未作得想也)。第八句善見得心已決微。動即犯不待離處。如下舉喻可解。九中田宅等物永不可離。不同上句可離不離。第十且出空弋水注三相。律中明處。則有十三。疏中次解。今略引示。初地中(即是伏藏有主望主結。佛僧阤屬佛僧)

【現代漢語翻譯】現代漢語譯本蘭也（指蘭罪）。『兩頭重者復書所至處時究竟夷也』，是說如果兩頭都是重罪，那麼復書到達的地方最終都會變成平地。『畫字誤』，是說把『論』字誤寫成了『書』字。《戒疏》也依照《論》來引用（或者說在地上畫字不涉及契約文書，恐怕不符合科意）。下一句只涉及口頭斷定，就會犯戒。《善見律毗婆沙》的兩個部分，最初是關於盜地的。僧眾都犯重罪，是因為同情。如果下面的兩個部分是關於斷諍的，違背道理判決給一方的人，能判決的人犯戒。違背道理判決得到好處的人，被判決得到好處的人犯戒。下面引用《四分律》，是關於辯說的，文句如前面所引用。第三句，『標者』，下面的註釋是顯示標誌，比如現在的丈尺之類的東西。文中只引用盜取兩種標誌會犯戒。按照《論》來說，如果盜取三種標誌，第一次舉起是吉罪，第二次舉起是蘭罪，第三次舉起是重罪。乃至盜取十種標誌，前八種都是吉罪，第九種是蘭罪，第十種是重罪（舊的說法認為前九種是蘭罪，這是沒有看到論文）。第四種，『墮籌者』，是指放下籌碼很多，而讓物品變少；或者是不放下籌碼，而拿走很多物品。雖然不是文中的意思，但世上確實有這樣的事情。第五種，開始引用《十誦律論》，是關於不同顏色犯戒的情況，比如用毛、綿、杼織成華朵、鳥獸之類的東西，然後牽拉移動，損壞了那些東西。或者，下面接著根據本律，是關於損壞顏色犯戒的情況，文義很明顯。第六種，『轉齒』，就像世俗賭博，大多用齒骨擲骰子，賭各種物品。盜心轉移，隨著物品的轉移而構成犯戒。摴蒲、蒲博都是賭博物品的不同名稱，也叫博弈。文中先引用《十誦律》來顯示盜竊的相狀，然後引用《五分律》來說明賭博。第七種，那裡說明盜竊四足動物的情況，驅趕到預定的地方，足跡遍佈就犯重罪。不按照所驅趕的方向，罪過較輕（雖然離開了，但只得到蘭罪）。如果原本沒有確定目標，舉動遍及各處就犯重罪。如果原本的主人來追趕，而內心還沒有得到，罪過較輕（也就是文中所謂的『未作得想』）。第八句，《善見律毗婆沙》認為，得到的心意已經確定，稍微一動就會犯戒，不需要等到離開原地。下面的比喻可以解釋。第九種，田宅等物品永遠不可能離開，不同於上一句所說的可以離開也可以不離開的情況。第十種，先列出空弋、水注三種相狀。《律》中說明的地方，則有十三種。疏中接著解釋，現在略微引用來顯示。最初是地中（也就是伏藏，有主人，希望主人回來，與佛、僧、阤有關，屬於佛、僧）。

【English Translation】 English version 'Lan also' (referring to the Lan offense). 'If both ends are heavy, then the place where the reply letter arrives will eventually be leveled.' 'Drawing the character is a mistake,' meaning the character 'Lun' (treatise) is mistakenly written as 'Shu' (book). The '戒疏' (戒律疏, Commentary on the Vinaya) also quotes according to the '論' (論, Treatise) (or it is said that drawing characters on the ground does not involve contractual documents, which may not be in accordance with the intended meaning). The next sentence only involves oral judgment, and it will be an offense. The two parts of the '善見律毗婆沙' (Samantapasadika) initially concern stealing land. The Sangha members all commit a heavy offense because of sympathy. If the following two parts are about resolving disputes, the person who judges in violation of reason commits an offense. The person who receives the benefit of the judgment in violation of reason commits an offense. The following quotes the '四分律' (Dharmaguptaka Vinaya), which is about debate, and the sentences are as quoted before. In the third sentence, '標者' (markers), the following note is to show the markers, such as the current rulers and feet. The text only quotes that stealing two types of markers will be an offense. According to the '論' (論, Treatise), if three types of markers are stolen, the first lift is a 吉 (auspicious) offense, the second lift is a 蘭 (Lan) offense, and the third lift is a 重 (heavy) offense. Even if ten types of markers are stolen, the first eight are 吉 (auspicious) offenses, the ninth is a 蘭 (Lan) offense, and the tenth is a 重 (heavy) offense (the old saying that the first nine are 蘭 (Lan) offenses is because they did not see the paper). The fourth type, '墮籌者' (dropping chips), refers to putting down many chips and making the items less; or not putting down chips and taking away many items. Although it is not the meaning of the text, there are indeed such things in the world. The fifth type, starting with the quotation from the '十誦律論' (Sarvastivada Vinaya), is about the situation of committing offenses with different colors, such as weaving flowers, birds, and animals with wool, cotton, and shuttles, and then pulling and moving them, damaging those things. Or, following the original Vinaya, it is about the situation of committing offenses by damaging colors, and the meaning of the text is obvious. The sixth type, '轉齒' (turning teeth), is like secular gambling, mostly using tooth bones to throw dice and gamble on various items. The mind of stealing shifts, and as the items shift, it constitutes an offense. 摴蒲 (Chupu) and 蒲博 (Pubo) are different names for gambling items, also called 博弈 (Boyi). The text first quotes the '十誦律' (Sarvastivada Vinaya) to show the appearance of stealing, and then quotes the '五分律' (Mahisasaka Vinaya) to explain gambling. The seventh type, there it explains the situation of stealing four-legged animals, driving them to a predetermined place, and the footprints covering the area constitutes a heavy offense. Not following the direction of the drive, the offense is lighter (although it has left, it only gets the Lan offense). If there is no original target, and the actions cover all places, it constitutes a heavy offense. If the original owner comes to chase, and the heart has not yet obtained it, the offense is lighter (that is, the so-called '未作得想' (not yet thinking of obtaining) in the text). In the eighth sentence, the '善見律毗婆沙' (Samantapasadika) believes that the intention of obtaining has been determined, and a slight movement will be an offense, without waiting to leave the original place. The following metaphor can explain. The ninth type, fields, houses, and other items can never be left, unlike the situation mentioned in the previous sentence where they can be left or not left. The tenth type, first list the three appearances of 空弋 (empty yarrow stalks), 水注 (water injection). The places explained in the '律' (Vinaya) are thirteen types. The commentary then explains, and now a brief quote is shown. The first is in the ground (that is, hidden treasures, with owners, hoping for the owners to return, related to the Buddha, Sangha, and 阤 (stupas), belonging to the Buddha and Sangha).

。二地上(如今道地得物)。三乘(謂象馬等乘乘盜乘上物離乘方犯。若兼乘盜乘離即犯)。四擔(同乘兩分)。五空(謂衣物鳥等從風所吹。而欲盜取。即此空處以辨離處。善見盜空中鳥。左翅過右翅尾處至頭上下亦爾。俱得重罪)。六架(即曲弋也。若盜物者物離方犯。若連架者架離即犯)。七村(或盜村物或盜村體。擊破壞等)。八阿練若(村外空地同村可知)。九田(十誦若為田故相言。得勝者重不如者輕。若作異相過分勝者重)。十處所(如店肆作處盜物盜體同上村中)。十一船處(盜物即以船為處。盜船體者斷繩離處方犯)。十二盜水(即斷水注也。僧祇溉灌水。或一宿直一文或至四五。若壞彼渠得越。水入田蘭滿五者夷)。十三私度關(如律比丘無稅白衣應稅為彼過物重十誦比丘應稅不稅亦重余廣如疏)。結示中文為三段。初示前略意。憂下二明人有順違。初明知足之人懼犯退藏。若下明多事求進為盜所陷。言憂心者心之可畏難可禁制。微縱成業殃及累世。是可憂。故念道者慕出離也。緣境局者為教所禁也。多眾務者或好為人師。或樂營世福也。欲高昇者名位過人也。羅盜網者結業成也。無有出者苦報無窮也。何下微示其意。如前寶梁所揀人也。有下三勸修。初句召後人也。細讀者勸尋教也。附事者以

教照境也。深思者以境觀心也。乃知者自省心行也。故下引論以勸。論中初句通示教意。此下別指今戒。必須繁文。曲碎解釋者論涉三卷故也。其義理等者勸詳審也。論下準論顯意。初二句指上列釋。蓋準論文。猶下遮后妄謂以彰略意。不犯中初引五想。皆謂無盜心也。與想者意謂他與也。己有者謂非他物也。糞掃者謂無主也。暫取者即持還也。親厚者無彼此也。律下別釋第五。七法中一竭力代勞為之不厭。二己所重物與之不吝。三極相違惱了無所恨。四吐露私心而無所隱。五掩惡揚善恐傷外望。六囚繫患難多方拯濟。七貴賤貧富終始一如。如是下結顯。故知。誠實方入開位。自余濫托皆陷刑名。殺戒(佛在毗舍離。諸比丘修不凈觀厭身嘆死。外道比丘難提受雇行殺。居士驚怖因制)。標名中簡于非畜不犯重故。或名大殺簡后小故。隨釋中初文引律極齊。初后總攝殺相。注中初至所依釋上初識。大集經云。歌羅邏時(此云雜穢。入胎七日狀如凝酥。即凝滑也)。即有三事。一命二暖三識。出入息為命。不臭不爛為暖(業持火大色不臭爛)。此中心意識為識。若壞凝滑即壞識之所依。命暖隨謝便名犯殺。乃至下釋上后識。謂四大將解識神未去。害亦成重。疏云。隨有暖處識在其中。即識住處為命根攝。其下顯略。辨相中

初科先明自殺。初句標。謂下列相準注戒有八。今闕二種。下引足之身現相(或令怖畏墜墮或示死相等)。口贊死相(注戒作口現相。謂以言說勸教。或以大聲恐喝。今鈔語局初解)。坑陷(知人行從此道。故設坑阱令墮死也)。倚撥(審彼倚撥其處。便施刀杖彼依而死。鈔作發字寫誤)。安殺具(安置繩索刀杖令其取死)。與藥(可解)。文云等者謂自殺(謂自行殺。若身若杖隨死者是)。身口俱現相(身兼口嘆)。教人中初標示。若教下二列相。注戒具列十一。今鈔亦闕二種教嘆(注戒作遣使嘆。謂遣人語彼也)。教遣使(指示所教令遣人往害)。往來使(受語往害還來重往)。重使(隨續使人乃至百千令害)。一展轉使(彼使不去轉使他住。乃至百千最後人殺。隨前所使皆同一重)。求男子(選擇有勇今往害之)。教求男子(使他求也)。遣書(表于紙墨令用死者)。教遣書(使他代作)。等取餘二。謂求持刀人(謂能殺者)。教求持刀人也。並下總示。欲顯上文列相未盡。又遮惡人避此造彼。故用此語通而攝之。能教犯者且據本犯之人。若論所教則通道俗。若是道人能所皆犯。後篇即持犯。自作教人中。次科斷指犯罪者相傳並云犯吉。有云然指犯提未見所出。三中明不善看病因而致死。但無害意故並結蘭。初

【現代漢語翻譯】現代漢語譯本初科先說明自殺。初句標示。指的是下列與自殺相關的行為，按照《準注戒》中有八種，現在缺少兩種。下面引用的包括：身體顯現的相（或者使人感到害怕而墜落，或者顯示死亡等等）。口頭讚美死亡的相（《注戒》中作『口現相』，指的是用言語勸說教導，或者用大聲恐嚇。現在的鈔本的語言侷限於最初的解釋）。坑陷（知道有人會從此道經過，所以設定陷阱使人墜落而死）。倚撥（審視那人倚靠撥弄那個地方，就用刀杖施加傷害，那人因此依靠而死。鈔本中寫作『發』字，是筆誤）。安置殺人工具（安置繩索刀杖，使人自取死亡）。給予藥物（可以這樣理解）。文中的『等』字指的是自殺（指的是自己進行殺害，無論是用身體還是用棍杖，只要導致死亡即可）。身體和口頭都顯現出（身體兼有口頭讚美）。教唆他人自殺中，首先標示。如果教唆，下面列出各種相。在《注戒》中列出了十一種，現在的鈔本也缺少兩種：教唆讚美（《注戒》中作『遣使贊』，指的是派遣人去說）。教唆派遣使者（指示所教唆的人派遣使者去加害）。往來使者（接受指令去加害，回來后又再次前往）。重使（不斷派遣使者，甚至達到成百上千次去加害）。一展轉使者（那個使者不去，轉而派遣他人去，甚至達到成百上千人，最後的人殺了人。隨同前面所派遣的使者都算作同一重）。尋找男子（選擇有勇氣的人前往加害）。教唆尋找男子（使他人去尋找）。派遣書信（在紙上寫字，使人因此而死）。教唆派遣書信（使他人代為書寫）。『等』字包括其餘兩種，指的是尋找持刀的人（指的是能夠殺人的人）。教唆尋找持刀的人。『並下』總的顯示。想要顯示上面的文字列舉的相還不完全。又爲了防止惡人避開這些而去做其他的，所以用這句話來概括。能夠教唆犯罪的人，暫且根據本身犯罪的人來說。如果討論被教唆的人，則包括僧俗。如果是出家人，那麼能教唆的和被教唆的都犯戒。後面的篇章會詳細說明持戒和犯戒的情況。在自作教人中。其次科斷定用手指犯罪的情況，相傳都說犯了吉。有人說用手指犯了提，但沒有看到出處。三種情況中說明因為不善於看病而導致死亡。但因為沒有害人的意圖，所以都判為蘭。最初。

【English Translation】 English version The initial section first clarifies suicide. The first sentence marks it. It refers to the following aspects related to suicide, according to the 'Comprehensive Commentary on Precepts' (準注戒), there are eight types, but now two are missing. The following are cited: Physical manifestations (either causing fear of falling, or showing death, etc.). Verbal praise of death (in the 'Commentary on Precepts' it is 'verbal manifestation,' referring to persuading and teaching with words, or intimidating with loud voices. The current manuscript's language is limited to the initial explanation). Pitfalls (knowing that someone will pass this way, so setting up a trap to cause them to fall and die). Leaning and pushing (examining that person leaning and fiddling with that place, then inflicting harm with knives and sticks, causing that person to die relying on it. The manuscript writes the character '發' (fā, hair), which is a mistake). Placing killing tools (placing ropes, knives, and sticks, causing them to take their own lives). Giving medicine (can be understood this way). The word 'etc.' in the text refers to suicide (referring to committing suicide oneself, whether with the body or with a stick, as long as it leads to death). Both physical and verbal manifestations (the body combined with verbal praise). In instigating others to commit suicide, first mark it. If instigating, the following lists various aspects. In the 'Commentary on Precepts,' eleven types are listed, but the current manuscript also lacks two: instigating praise (in the 'Commentary on Precepts' it is 'dispatching a messenger to praise,' referring to sending someone to speak). Instigating dispatching a messenger (instructing the person being instigated to dispatch a messenger to harm). Messengers going back and forth (receiving instructions to harm, and then returning and going again). Repeated messengers (continuously dispatching messengers, even reaching hundreds or thousands of times to harm). One relay messenger (that messenger does not go, but instead dispatches someone else, even reaching hundreds or thousands of people, the last person kills. All the messengers dispatched before are counted as the same weight). Seeking a man (selecting a courageous person to go and harm). Instigating seeking a man (causing others to seek). Dispatching a letter (writing words on paper, causing someone to die because of it). Instigating dispatching a letter (causing others to write it on their behalf). The word 'etc.' includes the remaining two, referring to seeking a person holding a knife (referring to a person who can kill). Instigating seeking a person holding a knife. 'And below' generally shows. Wanting to show that the aspects listed in the above text are not complete. Also, in order to prevent evil people from avoiding these and doing others, so use this sentence to summarize. A person who can instigate a crime, for the time being, is based on the person who commits the crime himself. If discussing the person being instigated, then it includes both monastics and laypeople. If it is a monastic, then both the one who can instigate and the one being instigated are violating the precepts. The following chapters will explain in detail the situation of upholding and violating the precepts. In the act of committing and instigating. Secondly, the section determines the situation of committing a crime with a finger, it is said that it violates '吉' (jí, auspicious). Some say that using a finger violates '提' (tí), but there is no source seen. Among the three situations, it explains that death is caused by not being good at seeing a doctor. But because there is no intention to harm, so all are judged as '蘭' (lán, orchid). Initially.

與食破癰。兩犯並謂不合與而與。次不下謂合與而不與。四中由比丘語者即教他業。兼犯盜者以攻擊劫掠損彼物故。優婆塞同者五八並制故。五坑陷中初約克心。為人畜死蘭為畜人死吉者。並約克心互有境差。故如律即提罪。若下漫心。謂不簡人畜皆欲害之。六中初文謂。克心專緣一境無意於他。若心通漫隨死皆犯。斥世中初斥贊助。如律重者同嘆死。故義凈三藏寄歸傳廣斥世人燒身然指。意謂。菩薩大士之行非出家比丘所宜。古來章記相傳引誡。講者寡聞用為口實。此由不知機有淺深教分化制。律明自殺方便偷蘭燒指然香。違製得吉梵網所制。若不燒身臂指。非出家菩薩犯輕垢罪。此蓋小機急於自行期盡報以超生。大士專在利他歷塵劫而弘濟。是以小律結其大過。大教嘆其深功。況大小由教俱是聖言。一抑一揚豈容乖異。且經明出家菩薩。那云不許比丘(彼云。捨身非沙門所為)。傳列苦行遺身。豈是專存通俗(彼云。經中所明事存通俗)。荊溪所謂依小不燒則易。依大燒之則難。保命貪生物情皆爾。今以義判且為三例。一若本白衣不在言限。或全不受戒。此依經中足指供養勝施國城。若依梵網直受大戒。順體奉持然之彌善。二若單受小戒位局比丘。不燒則順本成持。燒則依篇結犯。三若兼受大戒名出家菩薩。燒則

成持不燒成犯。或先小后大。或先大后小。並從大判不犯律儀。若此以明粗分進否。豈得雷同一概頓斥為非。然有勇暴之夫。情存矯誑邀人利養。規世聲名故壞法門。乃佛教之大賊自殘形體。實儒宗之逆人。直是惡因終無善報。今時頗盛。聾俗豈知。則義凈之誡亦有取矣。又下次斥與物。命終重者同前安殺具也。膾子即殺者之名以能膾割人故。僧祇下三斥妄教用語重者即同遣使也。典刑者或是官吏或即膾子。七明自殺。二律制同。謂下釋上結蘭。以命斷戒失無可犯故。不犯中初引本律有二。前開誤失。及下次開看病。以藥食者因與而死也。往來出入者注戒云扶將病人入房往反。此釋濫上扶抱。但上約臥起下據往還耳。或可約看病者出入闕事釋之。上引伽論。皆結蘭者若無害心不合有犯。若有害心結犯復輕。進退難定今以義求。但看病者心有強弱。若懷慈濟因而致死。如律所開。泛爾為之不顧得失。失治死者由本無心故不結重。近於殺業緣闕故蘭思之。一切無害者上文略舉此句通收。但約無心不唯此二。故下次引俗例。不意而死謂之過失。以物贖罪謂之贖刑注中上二句示過誤之相。下二句明因事而死。舉重者有所傾壓也。乘高履危役使於人也。乘登也。大妄戒(佛在毗舍離時。世谷貴婆永河邊有安居者。共相稱歎得上人

【現代漢語翻譯】現代漢語譯本成持不燒成犯：如果一開始持戒沒有違犯，後來違犯了，或者一開始違犯，後來持戒沒有違犯，都按照違犯程度大的來判決，不構成違犯律儀。如果這樣來區分粗略的方面，難道可以一概而論，全部斥責為錯誤嗎？然而，有些勇猛暴戾的人，心懷欺騙，爲了獲取他人的供養，爲了在世俗中獲得名聲，故意破壞佛法。這是佛教中的大賊，自己殘害形體，實際上是儒家的叛逆之人。這種惡因最終不會有好的報應，現在這種現象非常盛行，愚昧的世俗之人哪裡知道呢？所以義凈的告誡也是有道理的。另外，下文再次斥責給予他人導致死亡的物品，其罪過與前面安置殺人工具導致他人死亡的罪過相同。『膾子』（Kuaizi）就是殺人者的名字，因為他能夠宰割人。僧祇（Sangqi）下文三次斥責妄語，罪過嚴重的情況與派遣使者（去做壞事）的罪過相同。『典刑』（Dianxing）或者是指官吏，或者就是指『膾子』（Kuaizi）。七、關於自殺。兩條律制相同。『謂下釋上結蘭』（Wei xia shi shang jie lan），因為生命斷絕，戒律也隨之失去，所以沒有違犯。不違犯的情況中，首先引用本律，有兩種情況。前面是開許誤失的情況，以及下文開許看病，因為給予藥物或食物而導致死亡的情況。『往來出入者』（Wanglai churu zhe），注戒中說，扶持病人進入房間，來回走動。這是解釋上面扶抱的情況，但上面是針對臥床和起身，下面是針對來回走動。或者可以用來解釋看病者出入缺少東西的情況。上面引用伽論（Jialun），都是結蘭罪的情況，如果沒有害人的心，不應該構成違犯。如果有害人的心，構成違犯，但罪過較輕。進退兩難，難以確定，現在用義理來尋求答案。只要看護病人的人用心程度如何。如果懷著慈悲之心，因此導致死亡，就像律中所開許的那樣。如果只是隨便做做，不顧及後果，因為疏忽導致死亡，因為本來沒有害人的心，所以不構成重罪，接近於殺業，但缺少因緣，所以判為蘭罪。一切沒有害人之心的情況，上文只是略微提及，這句話可以全部概括，但只是針對沒有害人之心的情況，不僅僅是這兩種情況。所以下文引用世俗的例子，沒有預料到的死亡，稱之為過失。用財物贖罪，稱之為贖刑。註釋中，上面兩句說明過失的形態，下面兩句說明因為事情而死亡。舉例來說，重物傾壓，或者在高處行走，或者役使他人。『乘登也』（Cheng deng ye）。大妄戒（Da wang jie）：佛陀在毗舍離（Vaisali）時，世谷貴（Shigugui）婆永河（Poyong he）邊有安居者，互相稱讚自己是得道之人。

【English Translation】 English version 『Cheng chi bu shao cheng fan』 (成持不燒成犯): If one initially upholds the precepts without violation, but later violates them, or if one initially violates them but later upholds the precepts without violation, the judgment is based on the greater violation, not constituting a violation of the Vinaya. If we distinguish the rough aspects in this way, how can we generalize and condemn everything as wrong? However, there are some brave and violent individuals who harbor deceit, seeking offerings from others and fame in the world, deliberately destroying the Dharma. These are the great thieves of Buddhism, harming their own bodies, and are actually rebellious people of Confucianism. Such evil causes will ultimately not have good consequences. This phenomenon is very prevalent now, but ignorant worldly people do not know it. Therefore, Yijing's (義凈) admonition is also valid. Furthermore, the following section again condemns giving others items that lead to death, the sin of which is the same as causing death by placing tools of killing earlier. 『Kuaizi』 (膾子) is the name of the killer, because he can butcher people. The Sangqi (僧祇) section condemns false speech three times, and the serious cases are the same as sending messengers (to do bad things). 『Dianxing』 (典刑) may refer to officials or to 『Kuaizi』. Seven, regarding suicide. The two Vinaya systems are the same. 『Wei xia shi shang jie lan』 (謂下釋上結蘭), because life is cut off and the precepts are lost, so there is no violation. Among the cases of non-violation, the first is to cite the Vinaya itself, there are two cases. The first is to allow mistakes, and the next is to allow medical care, because giving medicine or food leads to death. 『Wanglai churu zhe』 (往來出入者), the commentary on the precepts says, supporting the patient into the room, walking back and forth. This is to explain the above situation of supporting, but the above is for lying down and getting up, and the following is for walking back and forth. Or it can be used to explain the situation where the caregiver lacks something when entering and leaving. The above quotes the Jialun (伽論), all of which are cases of Jie Lan (結蘭) offenses. If there is no intention to harm, there should be no violation. If there is an intention to harm, it constitutes a violation, but the sin is lighter. It is difficult to determine whether to advance or retreat, so now we seek the answer with reason. Just look at the degree of care of the person caring for the patient. If one has a compassionate heart and causes death as a result, it is as the Vinaya allows. If one just does it casually, without considering the consequences, and death is caused by negligence, because there was originally no intention to harm, it does not constitute a serious crime, it is close to the karma of killing, but lacks the cause, so it is judged as a Lan (蘭) offense. All cases of no intention to harm, the above is only a brief mention, this sentence can be summarized in full, but it is only for cases of no intention to harm, not just these two cases. Therefore, the following quotes secular examples, unexpected death is called fault. Redeeming sins with property is called redemption. In the commentary, the above two sentences show the form of fault, and the following two sentences show death due to events. For example, heavy objects are tilted, or walking in high places, or employing others. 『Cheng deng ye』 (乘登也). The Great False Precept (Da wang jie): When the Buddha was in Vaisali (毗舍離), there were those who were dwelling by the Poyong River (婆永河) of Shigugui (世谷貴), praising each other as enlightened people.

法。遂獲利養佛呵而制)。妄語名通。加大簡小唯局稱聖。列緣可別。緣中初后屬所對。中七屬能犯。七中前四是心。后三屬口。言境虛者實無所知也。過人法者無漏聖道出過凡法故。釋相中初科又二。前引犯相。然律論所明聖法多種。文中舉要總而收之。自外凡已去徹至極果。所修觀行皆名聖法。即五停心總別相念四禪四空等例。是凡法並通聖門。故同一犯。三十七品四向四果即是聖法。若現下簡互造。上是正業出口成犯不約他疑。此由身造業相不顯。故約前人疑信兩判。十誦下次引釋疑。言近小者外凡初位所能修故。甘露味中最勝可喻聖道。次科戒疏問。天龍來供凡尚感發。有何罪故乃入聖中。答相與聖通故齋。一重又過常人之所有故。三中錯互此戒不開。疏云。由詐顯道德謀誑在人。表聖招利境損義一。但使言竟錯誤皆犯。若就所稱之法誤錯則開。如下欲說此而錯說彼是也。四中如彼論解。稱佛犯蘭有二義。一世間一佛更無第二。故二具足相好。異於世人無人信受。故今時即佛便謂己是。不復進求準同此犯。經云一切眾生皆有佛性。此指理同。須知事異。如冰即水冰豈成流。似礦即金礦無金用。豈得僣同上聖惑彼下愚。恣懶慢以謂無修。作鄙穢而言妙用。若此即佛何止汝徒。經說遮那遍一切處。則山河大地全法

王身。耎動翾飛皆如來藏。此蓋都迷階漸一混聖凡。滅法壞人莫甚於此。自非達者誰復鑒哉。下指如疏文見二下。不犯五相初開實得求他作證。文簡同意。復須大僧。戲笑者實無誑意。疾疾者言不辨了。屏說者不為他聞。錯說者語不如意。上是列相皆下斷犯。初句通結前五。而下別簡中三。以初后二種無所犯故。

四分律行事鈔資持記中一下終

四分律行事鈔資持記中二

釋十三僧殘

第一戒(佛在舍衛。迦留陀夷欲盛身瘦便念棄失。諸根悅豫。佛訶制戒)。標名言故者對下開通不作意也。釋相中初科。準戒疏意不獨此篇餘篇皆爾。舉之可知。喜字去呼猶好也又數也。次科為二。先引論三義初即通意通一切故。二止謗者論釋云。世人外道當言。沙門釋子作不凈行與俗無異。三生信者論云。雖復屏處諸天善神一切見之。四下次引律訶詞翻顯制意。為令行凈堪受施。故四部文同彰其意切。縱不為失以手捫陰極為鄙賤。世多有之請以斯語反自克責寧無愧乎。列緣中初即結業之本。下二相成之緣。究竟意者期出乃已也。若但為弄理應結吉。第二緣注中示境釋成方便。內色外色者即情非情(五塵並有內外)。受謂執受即有情也。不問自他(五分。內色己身外色他身與此不同)。不受即無情反上可解。內

【現代漢語翻譯】現代漢語譯本：王身（國王的身體）。耎動翾飛（蠕動、飛翔）皆如來藏（一切眾生皆有如來智慧德相）。這完全是混淆了階級和漸進，把聖人和凡人混為一談。滅法壞人沒有比這更嚴重的了。如果不是通達的人，誰又能辨別呢？下面指出的內容如疏文所見，在第二部分下面。不犯五相（不犯五種情況）是指最初開始時確實需要尋求他人作證。文字簡略，意思相同。還需要大僧（指德高望重的大僧）。戲笑者（開玩笑的人）確實沒有欺騙的意思。疾疾者（說話很快的人）是指說話不清楚。屏說者（私下說的人）是指不讓別人聽見。錯說者（說錯話的人）是指說話不如意。上面是列舉各種情況，下面是判斷是否犯戒。第一句是總結前面的五種情況，而下面分別簡要說明了中間的三種情況，因為最初和最後的兩種情況沒有犯戒。

《四分律行事鈔資持記》中，第一部分結束

《四分律行事鈔資持記》中，第二部分

解釋十三僧殘（十三種導致僧團殘破的戒律）

第一戒（佛陀在舍衛國。迦留陀夷（一位比丘的名字）因為身體瘦弱而想捨棄身體，但諸根悅豫（身心愉悅）。佛陀呵斥並制定戒律）。標名言故者（標明名稱的原因）是爲了對應下面開通不作意（沒有用心）的情況。解釋相狀的第一部分。按照戒疏（戒律的疏解）的意思，不僅是這一篇，其他的篇章也是如此。舉出一個例子就可以知道其他的。喜字去呼猶好也（喜字去掉口字旁也很好），又數也（也可以表示數量）。第二部分分為兩個部分。首先引用論中的三種含義，第一種是通用的含義，適用於一切情況。第二種是止謗（防止誹謗），論中解釋說：『世人和外道會說，沙門釋子（佛教出家人）做不凈的行為，和世俗之人沒有區別。』第三種是生信（產生信心），論中說：『即使是在隱蔽的地方，諸天善神（天神和善神）也都能看見。』第四部分引用律中的呵斥之詞，來彰顯制定戒律的意義。爲了讓修行清凈，堪受施捨。所以四部律文都彰顯了這個意義的迫切性。即使沒有失去，用手觸控陰部也是極其鄙賤的行為。世上很多人都有這種行為，請用這些話來反省自己，難道不會感到慚愧嗎？列舉因緣中，第一個是結業（導致惡業）的根本。下面兩個是促成因緣。究竟意者（究竟的意圖）是指期望達到出離。如果只是爲了玩弄，應該只結吉（只產生好的結果）。第二種因緣的註釋中，說明了境界，解釋了促成方便。內色外色者（內部的色和外部的色）是指有情和非情（五塵都有內外）。受謂執受（受是指執取），即有情也（指有情眾生）。不問自他（不問是自己還是他人）（五分律中，內色指自己的身體，外色指他人的身體，與此不同）。不受即無情（不受就是無情），反過來理解就可以了。內

【English Translation】 English version: Wang Shen (King's body). Ruan Dong Xuan Fei (wriggling, flying) are all Tathagatagarbha (all beings have the wisdom and virtue of the Tathagata). This completely confuses the hierarchy and gradual progress, equating saints and mortals. There is nothing more serious than this for destroying the Dharma and ruining people. If it is not a person of understanding, who can discern it? The content pointed out below, as seen in the commentary, is in the second part below. 'Not violating the five aspects' refers to the initial stage when it is indeed necessary to seek testimony from others. The text is concise, and the meaning is the same. A great Sangha (referring to a highly virtuous monk) is also needed. 'Joking' means there is no intention to deceive. 'Speaking quickly' means speaking unclearly. 'Speaking privately' means not letting others hear. 'Speaking wrongly' means speaking inappropriately. The above lists various situations, and the following judges whether a precept has been violated. The first sentence summarizes the previous five situations, while the following briefly explains the middle three situations separately, because the initial and final two situations do not violate the precept.

End of Part One of 'The Commentary on the Four-Part Vinaya's Matters and Affairs' by Zichi

Part Two of 'The Commentary on the Four-Part Vinaya's Matters and Affairs' by Zichi

Explanation of the Thirteen Sanghavasesa (thirteen precepts that lead to the disintegration of the Sangha)

First Precept (The Buddha was in Shravasti. Kaludayi (name of a Bhikkhu) wanted to abandon his body because he was thin, but his senses were joyful. The Buddha rebuked and established the precept). 'Stating the name' is to correspond to the situation below of 'opening up without intention' (not being mindful). The first part of explaining the characteristics. According to the meaning of the Vinaya commentary, it is not only this chapter, but also other chapters. Knowing one example is enough to know the others. 'Removing the mouth radical from the character '喜' (joy) is also good', and it can also mean 'number'. The second part is divided into two parts. First, quote the three meanings in the treatise, the first being the general meaning, applicable to all situations. The second is to prevent slander, the treatise explains: 'Worldly people and heretics will say that the Shramana Shakyaputras (Buddhist monks) engage in impure conduct and are no different from secular people.' The third is to generate faith, the treatise says: 'Even in hidden places, all the Devas and good spirits can see it.' The fourth part quotes the words of rebuke in the Vinaya to highlight the significance of establishing the precepts. In order to cultivate purity and be worthy of receiving offerings. Therefore, the texts of the Four-Part Vinaya all highlight the urgency of this meaning. Even if there is no loss, touching the genitals with the hand is an extremely base act. Many people in the world have this behavior, please use these words to reflect on yourselves, wouldn't you feel ashamed? Among the listed causes and conditions, the first is the root of accumulating karma (leading to bad karma). The following two are contributing causes and conditions. 'Ultimate intention' refers to the expectation of achieving liberation. If it is only for playing around, it should only result in good. In the commentary on the second cause and condition, the realm is explained, and the facilitating means are explained. 'Internal color and external color' refers to sentient and non-sentient (the five dusts all have internal and external aspects). 'Reception' means grasping, which is sentient (referring to sentient beings). 'Not asking self or other' (not asking whether it is oneself or another) (In the Five-Part Vinaya, internal color refers to one's own body, and external color refers to another's body, which is different from this). 'Not receiving' means non-sentient, which can be understood in reverse. Internal

外色者謂情非清二物相兼。如以手持物隔衣就身之類。問。下列水風亦即非情何意重出。答。若據二色收無不盡。但水風二物物來觸身恐謂不犯故須細簡。空境亦爾。以不假色疑無罪故。猶恐上六攝境不盡。仍以乃至統而收之。問。前淫戒中半壞多分骨間等境作出精意犯僧殘者此為何色。答。雖無執受義歸內色。但取情類豈簡死活。隨釋中初文。五分結輕本不作意闕初緣故。出時方覺因動身心故罪分兩等。言心動者即生樂念。次引善見。重者雖在無記稱前方便故。次科中律明除夢。因示五過如文所列。乃至云。反此得五功德等。然文中但言過失不明罪相。故引五分決之。今斷此罪若初眠時攝意夢失如律無犯。不攝而失悔五吉羅(無記結業準此文也)。亂意不失理非結限。但不繫想違律得吉。初眠即結非是夢犯。五中第三過者律制思惟善法故。第四過者律制分星月想明相故。不犯中律文七種。初是夢中已出而棄非故弄也。欲想者心想淫慾而失。不作出意與下見好色事同。然此二種非無吉羅。但不犯殘故在開限心思眼見以至漏失業相粗顯豈得無過。律制惡覺。染心看女皆制吉罪。足為明準(有云。欲想出而不出者不出無犯何得論開)。一切等者約事而論。豈唯七種。故以此語統收多相。則開意可知矣。他部中十誦諸緣並非

【現代漢語翻譯】現代漢語譯本『外色』指的是非清凈的二種物質結合的情況。例如用手隔著衣服觸控身體之類。問：下文提到的水、風也屬於非情之物，為何要重複提及？答：如果按照二色（能見之色和不能見之色）來概括，實際上已經包含了所有情況。但是，水和風這兩種物質接觸身體時，人們可能會認為這不算犯戒，所以需要仔細區分。空境（虛空）也是如此，因為虛空不具備顏色，所以人們可能認為接觸虛空沒有罪過。即便如此，仍然擔心前面的六境（色、聲、香、味、觸、法）沒有完全涵蓋所有情況，所以用『乃至』一詞來統攝所有情況。問：之前的淫戒中，對於半壞、多分、骨間等情況，如果產生精液射出的意圖，就會犯僧殘罪，這些屬於什麼色？答：雖然沒有執受的意義，但可以歸為內色。只是取其情慾的性質，難道還要區分死活嗎？根據隨釋中的第一段文字，五分律判為輕罪，因為最初沒有作意，缺少最初的因緣。射出時才意識到，是因為身體和心理的活動，所以罪行分為兩等。所謂『心動』，指的是產生了快樂的念頭。接下來引用《善見律》，認為即使是在無記的狀態下，也應該稱為前方便。接下來的科文中，《律》中明確排除了夢境。因為要說明五種過失，就像文中列舉的那樣。乃至說，『反過來可以獲得五種功德』等等。然而，文中只說了過失，沒有明確罪相，所以引用《五分律》來判定。現在判斷這種罪行，如果在剛入睡時攝持心意，夢中遺失精液，按照律法沒有罪過。如果不攝持心意而遺失精液，則犯五吉羅罪（無記的結業也參照此文）。如果心意混亂而沒有遺失精液，從道理上講不構成結罪的界限，但是因為沒有繫念，違反了律法，判為吉羅罪。剛入睡時就結罪，不是夢中犯戒。五種過失中的第三種，是因為律法規定要思維善法。第四種過失，是因為律法規定要分辨星月，觀想光明之相。不犯戒的情況，《律》中有七種。第一種是在夢中已經射出，然後丟棄，不是故意玩弄。『欲想』指的是心中想著淫慾而遺失精液。沒有作出意圖，和下面看到的好的色相的情況相同。然而，這兩種情況並非沒有吉羅罪，只是不犯僧殘罪，所以在開許的範圍之內。心思眼見，以至於遺失精液，業相粗顯，怎麼能沒有過失呢？律法禁止惡覺，用染污的心去看女人，都判為吉羅罪，足以作為明確的依據（有人說，『欲想射出而沒有射出，沒有射出就沒有罪過，怎麼能說開許呢？』）。『一切等』是就事論事，難道只有七種情況嗎？所以用這句話來統攝多種情況，那麼開許的意義就可以理解了。其他部派中，《十誦律》等所說的各種因緣並非如此。

【English Translation】 English version 『External colors』 refer to the combination of two non-pure substances. For example, touching the body with a hand through clothing. Question: The water and wind mentioned below are also non-sentient objects, why are they mentioned again? Answer: If we summarize according to the two types of colors (visible and invisible), all situations are actually included. However, when water and wind come into contact with the body, people may think that this is not a violation of the precepts, so it is necessary to carefully distinguish them. The same is true for empty space, because empty space does not have color, so people may think that touching empty space is not a sin. Even so, there is still concern that the previous six sense objects (rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (mental objects)) have not fully covered all situations, so the word 『and so on』 is used to encompass all situations. Question: In the previous precepts against sexual misconduct, if there is an intention to ejaculate in situations such as half-broken, mostly broken, or between bones, it constitutes a Sanghavasesa offense, what kind of color do these belong to? Answer: Although there is no sense of possession, it can be classified as internal color. It only takes its erotic nature, do we still need to distinguish between the dead and the living? According to the first paragraph in the commentary, the Sarvastivada Vinaya judges it as a minor offense, because there was no initial intention and the initial cause was lacking. Only when ejaculating does one realize that it is due to the activity of the body and mind, so the offense is divided into two levels. The so-called 『mind moving』 refers to the generation of pleasurable thoughts. Next, the Samantapasadika is quoted, which states that even in a state of non-remembrance, it should be called a preliminary action. In the following section, the Vinaya explicitly excludes dreams. Because it is necessary to explain the five faults, as listed in the text. And even says, 『Conversely, one can obtain five merits』 and so on. However, the text only mentions the faults and does not specify the nature of the offense, so the Sarvastivada Vinaya is cited to determine it. Now judging this offense, if one controls the mind when falling asleep and loses semen in a dream, there is no offense according to the Vinaya. If one does not control the mind and loses semen, one commits a five dukkata offense (non-remembering karma is also based on this text). If the mind is confused and semen is not lost, it does not constitute a boundary for committing an offense in principle, but because one has not focused the mind, it violates the Vinaya and is judged as a dukkata offense. Committing an offense when just falling asleep is not an offense in a dream. The third of the five faults is because the Vinaya stipulates that one should contemplate wholesome dharmas. The fourth fault is because the Vinaya stipulates that one should distinguish the stars and moon and visualize the appearance of light. Among the situations where there is no offense, there are seven types in the Vinaya. The first is when semen has already been ejaculated in a dream and then discarded, not intentionally playing with it. 『Lustful thought』 refers to losing semen while thinking lustful thoughts. Not forming an intention is the same as seeing good colors below. However, these two situations are not without dukkata offenses, but they do not constitute a Sanghavasesa offense, so they are within the scope of permission. Thinking with the mind and seeing with the eyes, to the point of losing semen, the karmic appearance is rough and obvious, how can there be no fault? The Vinaya prohibits evil thoughts, and looking at women with a defiled mind is judged as a dukkata offense, which is sufficient as a clear basis (some say, 『If lustful thoughts are ejaculated but not ejaculated, there is no offense if there is no ejaculation, how can one talk about permission?』). 『Everything and so on』 is discussed on a case-by-case basis, are there only seven situations? Therefore, using this phrase to encompass multiple situations, then the meaning of permission can be understood. In other schools, the various causes and conditions mentioned in the Dasabhumi-sutra and others are not like this.

意故。言斷解者力窮疲頓筋脈舒緩也。善見彼又云。除發爪及燥皮無精耳。伽論中上句示犯。為他下釋出其相。

第二(迦留陀夷以佛制前戒。便伺女人將入房手捉。捫摩故制)。戒名中能所合標。別余境故。制意六種。初意通一切戒。故知比丘以法為伴。必無戒者窮獨何依。二意者女多系屬人所忌故。三中不但等者出他疑嫌之相。四中根本淫業即大惡源。制此防彼故。第五順本貪慾不能攝心故。六中初敘比丘志行。若下明非所應為。既乖超絕即失自利。喪人崇敬即失利他。僧田既失佛法隨壞。三寶滅。故幸細尋諸意以警策自心。釋初緣中女境多種隨戒各異。觸境同淫。故指淫戒。釋第三中恐濫大淫。故約愛染釋出心相。非期淫也。釋第四中初科。發至足者舉其上下以攝中間。明觸中初總標云相觸者律云。若捉摩重摩或牽或推逆摩順摩或舉或下或捉或捺若余方便等。三種者初至以言二俱無衣為一。若互下互有為二。二俱下俱有為三(準疏分之)。初中又二如文自標。初比丘觸女。方便自造。約觸明犯。初句標簡。無衣下即列四境。但下斷犯。二女觸比丘。為彼所嬈。約樂論犯。初二句標簡。由為他觸。不約前期故云不必淫心。據后受樂即淫心也。而下斷犯又二。初約動身受樂。初斷僧殘兼身心故。此下點示上判

【現代漢語翻譯】現代漢語譯本：因為這個緣故。說『斷解』是指（比丘）力量耗盡，非常疲憊，筋脈舒緩。善見律毗婆沙中又說：『除了頭髮、指甲和乾燥的面板，沒有精。』伽論中，上句表明犯戒，下面解釋說明了犯戒的情狀。

第二（迦留陀夷因為佛陀制定之前的戒律，就窺伺婦女，將要進入房間時抓住婦女的手，撫摸，因此制定此戒）。戒律的名稱中，能觸者和所觸者合在一起標明，是爲了區別于其他境界。制定此戒的用意有六種。第一種用意是通用於一切戒律的，因此知道比丘以佛法為伴侶，如果沒有戒律，窮困孤獨依靠什麼？第二種用意是，女子大多有歸屬，為他人所忌諱。第三種用意，『不單單』等字樣，是爲了說明他人懷疑嫌隙的情狀。第四種用意，根本的淫業是罪惡的根源，制定此戒是爲了防止這種罪惡。第五種用意，順從貪慾就不能收攝內心。第六種用意，開頭敘述了比丘的志向和行為，『如果』以下說明了不應該做的事情。既然違背了超凡脫俗的志向，就失去了自身的利益；喪失了人們的崇敬，就失去了利益他人。僧團的福田既然喪失，佛法也隨之壞滅。三寶因此滅亡。所以希望仔細思考這些用意，以此來警策自己的內心。解釋最初的因緣中，女子的境界多種多樣，隨著戒律的不同而不同。接觸的境界與淫戒相同，所以指向淫戒。解釋第三種情況中，恐怕與大淫混淆，所以用愛染來解釋說明內心的狀態，不是期望淫慾。解釋第四種情況中，第一科，從頭髮到腳，是舉出上下兩端來概括中間。說明接觸中，開頭總的標明『相觸』，律中說：『如果捉摸、重摸，或者牽拉、推搡，逆向撫摸、順向撫摸，或者舉起、放下，或者抓住、按壓，或者其他方便等。』三種情況，開頭到『以』字，雙方都沒有衣服為一種情況。『如果』以下，雙方互有衣服為第二種情況。『雙方』以下，雙方都有衣服為第三種情況（按照疏鈔的劃分）。第一種情況中又分為兩種，如文中所標明。最初是比丘接觸女子，自己製造方便，根據接觸來判定犯戒。第一句是標明和簡別。『沒有衣服』以下，就是列出四種境界。『但是』以下，是判斷犯戒。第二種情況是女子接觸比丘，被對方所迷惑，根據快樂來判斷犯戒。開頭兩句是標明和簡別。因為是被他人接觸，不根據事先的期望，所以說不必有淫心。根據後來的感受快樂，就是有淫心。『而』以下，是判斷犯戒又分為兩種。最初是根據動身感受快樂，最初判斷為僧殘，兼顧身心兩方面。『此』以下，是點明上面的判斷。

【English Translation】 English version: Because of this reason. 'Duan Jie (斷解)' means (the Bhikshu's) strength is exhausted, extremely tired, and the muscles are relaxed. The Shan Jian Law Vibhasha (善見律毗婆沙) also says: 'Except for hair, nails, and dry skin, there is no essence.' In the Jia Lun (伽論), the first sentence indicates a violation of the precept, and the following explains the circumstances of the violation.

Secondly (Kaludayi (迦留陀夷) spied on women because of the precepts before the Buddha established them, and when he was about to enter the room, he grabbed the woman's hand and caressed it, so this precept was established). In the name of the precept, the toucher and the touched are marked together to distinguish it from other realms. There are six intentions in establishing this precept. The first intention is common to all precepts, so it is known that the Bhikshu takes the Dharma as a companion. If there are no precepts, what will the poor and lonely rely on? The second intention is that women mostly have affiliations and are taboo to others. The third intention, the words 'not only' etc., are to explain the situation of suspicion and suspicion of others. The fourth intention is that the fundamental act of lust is the root of evil, and the establishment of this precept is to prevent this evil. The fifth intention is that following lust cannot subdue the mind. The sixth intention is that the beginning narrates the Bhikshu's aspirations and actions, and 'if' below explains what should not be done. Since it violates the transcendent aspirations, it loses its own interests; losing people's respect loses the benefit of others. Since the blessed field of the Sangha is lost, the Dharma will also be destroyed. The Three Jewels will therefore perish. So I hope to carefully consider these intentions to warn my own heart. Explaining the initial cause, the realm of women is diverse and varies with the precepts. The realm of contact is the same as the precept of lust, so it points to the precept of lust. Explaining the third situation, fearing confusion with great lust, so use love dyeing to explain the state of mind, not expecting lust. Explaining the fourth situation, the first section, from hair to feet, is to cite the upper and lower ends to summarize the middle. Explaining the contact, the beginning generally marks 'contact', the law says: 'If you touch, touch heavily, or pull, push, stroke in reverse, stroke in order, or lift, put down, or grab, press, or other conveniences, etc.' Three situations, from the beginning to the word 'with', both sides have no clothes as one situation. 'If' below, both sides have clothes as the second situation. 'Both sides' below, both sides have clothes as the third situation (according to the division of Shu Chao (疏鈔)). The first situation is divided into two types, as indicated in the text. The first is that the Bhikshu touches the woman, creating convenience by himself, and judges the violation based on the contact. The first sentence is to mark and distinguish. 'No clothes' below lists the four realms. 'But' below is to judge the violation. The second situation is that the woman touches the Bhikshu, being fascinated by the other party, and judges the violation based on happiness. The first two sentences are to mark and distinguish. Because it is touched by others, it is not based on prior expectations, so it is said that there is no need for lustful thoughts. According to the later feeling of happiness, there is lustful thought. 'And' below, judging the violation is divided into two types. The first is based on moving the body to feel happiness, and the initial judgment is Sangha residue, taking into account both body and mind. 'This' below is to point out the above judgment.

有所據故。律不了者以無動身受樂判犯句故。文云。欲心染著動身不受樂。受樂不動身等皆偷蘭(此下句有染心故蘭。不同下文字無染故伹吉羅)。準十誦者彼云。女人慾心摩觸無衣比丘。比丘有欲心身動受細滑。僧伽婆尸沙。此文明顯故今準決。若不下次約不動受樂復分三別。上約宿心有無分吉蘭異。下動犯殘即同上判。此律吉者文云。若女人作禮促足覺樂不動身吉羅。如下結示。二互有中彼此有無為二句。三俱有為一句通前共為四句。並由染樂重輕故罪分差降也。二形中律據非女結犯。乃輕故準十伽約心兩決。若約在男應吉。由實非男故加等矣。男子中準律男子下有身字文脫。觸衣缽等事通男女。雖非觸樂妄適淫情故同一制。上明觸他。乃至下明自觸。如自按摩而覺細滑是也。第二別釋中初文前引善見。但示不覺相觸。下令作句者。一覺觸不覺(如下四分手捉髮殘)。二不覺觸覺(十誦爪等皆蘭準鈔亦殘)。三俱覺(結殘可知)。四俱不覺(犯蘭即上善見)。次引十誦初明互壞。雖二俱覺境而病壞樂輕罪亦減降。身根者對塵名根即通身份。若以下唯約能觸。文列五相。上三不覺下二病壞。無肉骨者世有病壞。或然手指有餘骨者即是其相。若下即據本宗決上十誦。戒本即律戒本。彼云。若捉手若發一一身份僧殘(刪

定戒本除之)。覺觸不覺既結僧殘。不覺觸覺義須同犯。故戒疏云。善見發發相著爪爪相觸悉得偷蘭俱無覺故。若互觸者理結僧殘同戒本也。則知不取十誦明矣。非畜中引僧祇。四分亦同。文中非畜同犯。祖師意謂非人制輕故以無心決之。必有淫心理應蘭罪。黃門中十誦結蘭。在男女之間故。僧祇心差不當結重。故以前心通之。四中引善見。觸該五聚唯無提舍。夷者舊云。淫是內觸或可尼觸結重。殘及蘭吉並見上文。指觸提者擊攊他也。不犯中初科有三。取與相解因事故觸。戲笑非正意故。取謂從他取物。與即以物授他。相解謂解彼斗競。非不犯者總上三開。容有蘭吉。故續引僧祇明之。次科僧祇為三。初明共捉。非威儀者通是吉羅。又簡欲心應得二吉。必無慾心但犯非儀。欲心下次明動物。罪乃加前。若母下三明抱捉。正念者攝心在戒。微生染樂準前斷犯。十誦文為三。初救諸難猶須無染。若為下別示拯溺。文中投後生淫。故開至岸。必先起淫理不應捉。若女下動物成犯。義同上科。僧祇中初避道法。若女下與物法。若擔下佐助法。若乞下受食法。準下例決準前淫心放缽例取餘事。縱無染意義須深防。指廣中二律開多即如向引。僧祇意急者彼云。若他女人沒水作地想持出。不爾與竹木繩索等。是知女想則不開也。須

下結勸。二律緩者止為濟他。僧祇急者防于損己。過集等者出其急意。

第三(迦留陀夷因制前戒。便於女前欲心說粗語故制)。名中境業合稱。犯中初科。前列犯緣后引伽論簡異。由彼慣習出語成犯。不必具緣故。釋中初緣示境。取知解者以前淫觸通於死活老幼睡覺。此戒必取解知言義不解非犯。故特簡之。第四緣語相中。初二句示粗惡相。即說淫慾二道好惡故言非梵也。此明語意俱惡。未必下明語善意惡。故下引證即廣解文。余語者非正粗語也。別證中初文出律條部。消蘇舊云。是女名(疑是梵語)。此假人名意問女根耳。次科僧祇相同緣別不可濫前。大赤者即假衣色以嘆女道。由不解意還以衣答。故云新染等。佛令比丘問者審實女意也。佛言下斷犯兩別。義謂言義味即意趣。二具方殘則顯上緣解義不解味理應輕降。故引四分明之。此中語義即上義味。互向中比丘向女如前可知。女向比丘粗語比丘領意亦同前犯。嘆身同故探前點之。不犯中初別舉七事。並以若字分之。前六皆據說法受經因而言及故開無犯。初說法中九瘡眼耳鼻各二口及大小道破肉如瘡。竅穴為孔。外通物入內出流漏故列多名。四中比丘與女同受則同聲故。六但同誦非從人受與上為異。但無下此語通攝。不唯前事。

第四(迦留陀夷聞

【現代漢語翻譯】下文總結勸誡。持戒寬鬆的二律宗，目的是爲了幫助他人。持戒嚴格的僧祇宗，是爲了防止自己犯戒。『過集』等情況，是出於緊急情況。

第三條（因迦留陀夷比丘在女子面前生起淫慾之心，說了粗俗的話而制定此戒）。『名』、『中境』、『業』合稱。屬於『犯中』的初科。前面列出犯戒的因緣，後面引用《伽論》來區分不同情況。因為迦留陀夷慣於說粗俗的話，所以出口成犯，不一定需要所有因緣都具備。解釋中，首先說明對象。『取知解者』，是因為之前的淫觸戒，適用於死人、活人、老人、小孩、睡覺的人。此戒必須對方理解話語的含義才算犯戒，不理解就不算犯戒，所以特別加以區分。第四個因緣是語言的相狀。最初兩句說明粗惡的相狀，即說淫慾二道的優點和缺點，所以說『非梵』。這說明語言和意念都惡。未必，下面說明語言善而意念惡。所以下面引用經文來廣泛解釋。『余語者』，不是指真正的粗語。個別的證據中，最初的經文出自律宗的條部。消蘇舊說，『是女名』（懷疑是梵語）。這是假借人名來詢問女根。其次，僧祇宗相同，因緣不同，不可與前面的混淆。『大赤者』，即假借衣服的顏色來讚歎女道。因為對方不理解含義，還用衣服來回答，所以說『新染』等。佛陀讓比丘詢問，是爲了審實女子的意思。佛言下，判斷犯戒的兩種區別。意思是說，語言的含義，即意趣。如果兩者都具備，才算犯戒，否則就減輕處罰。所以引用四分律來明確說明。這裡說的『語義』，就是上面的『義味』。『互向中』，比丘向女子說粗語，如前所述。女子向比丘說粗語，比丘領會了意思，也同樣犯戒。因為讚歎身體是相同的，所以探究前面的要點。不犯戒的情況中，首先分別列舉七件事，並用『若』字來區分。前面的六種情況，都是因為說法、受經等原因而提及，所以開許無犯。最初的說法中，九個瘡口，眼睛、耳朵、鼻子各有二個，口以及大小便道，破肉就像瘡一樣。竅穴是孔洞，外通物入，內出流漏，所以列舉了很多名稱。第四種情況，比丘與女子一同受戒，所以聲音相同。第六種情況，只是共同誦讀，不是從人那裡接受，與上面不同。『但無下』，這句話可以概括所有情況，不只是前面的事情。

第四條（迦留陀夷聽到...）

【English Translation】 The following concludes with exhortations. The two Vinaya schools with lenient precepts aim to help others. The Sanghika school with strict precepts aims to prevent self-transgression. 'Over-gathering' and similar situations arise from urgent circumstances.

The third (this precept was established because Kaludayi Bhikkhu developed lustful thoughts in front of a woman and spoke vulgar words). 'Name,' 'middle object,' and 'action' are collectively referred to. It belongs to the initial section of 'committing a middle offense.' The preceding lists the causes of offense, and the following cites the Gama to distinguish differences. Because Kaludayi was accustomed to speaking vulgar words, he committed an offense as soon as he spoke, without necessarily having all the causes present. In the explanation, the object is first indicated. 'Those who understand' are taken because the previous precept of sexual touching applies to the dead, the living, the old, the young, and those who are sleeping. This precept requires that the other party understands the meaning of the words to be considered an offense; if they do not understand, it is not an offense, so it is specifically distinguished. The fourth cause is the appearance of the language. The first two sentences indicate the coarse and evil appearance, that is, speaking of the advantages and disadvantages of the two paths of lust, so it is said to be 'non-Brahma.' This indicates that both the language and the intention are evil. 'Not necessarily,' the following explains that the language is good but the intention is evil. Therefore, the following cites the sutra to explain it extensively. 'Other words' do not refer to true vulgar language. In the individual evidence, the initial text comes from the sections of the Vinaya school. Xiao Su old said, 'Is the woman's name' (suspected to be Sanskrit). This is borrowing a person's name to inquire about the female genitalia. Secondly, the Sanghika school is the same, but the causes are different and should not be confused with the previous ones. 'Great red one' refers to praising the female path by borrowing the color of clothing. Because the other party did not understand the meaning and answered with clothing, it is said 'newly dyed' and so on. The Buddha asked the Bhikkhu to inquire in order to ascertain the woman's meaning. Below the Buddha's words, the two differences in judging offenses are distinguished. The meaning is that the meaning of the language is the intention. If both are present, it is considered an offense; otherwise, the punishment is reduced. Therefore, the Four-Part Vinaya is cited to clarify this. The 'semantic meaning' here is the 'meaning taste' above. 'Mutual direction,' the Bhikkhu speaking vulgar words to the woman is as mentioned before. The woman speaking vulgar words to the Bhikkhu, and the Bhikkhu understanding the meaning, is also the same offense. Because praising the body is the same, the previous points are explored. In the case of non-offense, first, seven things are listed separately, and they are distinguished by the word 'if.' The previous six cases are all mentioned because of preaching the Dharma, receiving the sutras, and so on, so it is allowed to be non-offense. In the initial preaching of the Dharma, the nine sores, the eyes, ears, and nose each have two, the mouth and the paths of large and small excretion, broken flesh is like a sore. The orifices are holes, the outside communicates with things entering, and the inside communicates with things exiting and leaking, so many names are listed. In the fourth case, the Bhikkhu and the woman receive the precepts together, so the voices are the same. In the sixth case, they are only reciting together, not receiving from a person, which is different from the above. 'But without below,' this sentence can summarize all situations, not just the previous matters.

The fourth (Kaludayi heard...)

佛制前三戒。故將女入房嘆身索供因制)。名中境過一一須分。索供者誘調前女令以欲供也。疏問。既修梵行(牒戒本文)。義無行非。何以索欲供者。答。必實行欲索者偷蘭。大淫方便也。今本不行口言其相妄開淫門擬通適耳。犯中列緣六。言章了了。七前人解知。近故指之。釋四中先出嘆相有三。初端正等嘆報色。二大姓者嘆種族。剎帝利婆羅門名大姓。毗舍首陀為下姓。三出家下嘆德行。是中出家是遠離行。持戒即止作行。修善是少欲行。下舉頭陀釋成修善。律中更列唄𠽋多聞說法持律坐禪。故云等也。不下結犯差別有三句。初結蘭者嘆而不索故。次犯殘者索嘆兩兼故。三同前者索而不嘆即屬粗語。不犯中且列二相。注戒更開錯說。

第五(佛在羅閱祇。迦羅比丘善知俗法與俗為媒招譏。故制)。名標人者簡余類故。疏云。媒謀也。計度二姓用為好合。犯中釋第六。文有五節。一約三時具缺辨犯差降。具三可知。具二謂受往而不報。具一即受而不往。若受下二明四種緣差。三輕一重。注顯后一。由女尚存病容差故。除下三明非正道。問。女有三道但除二者。答。口雖通淫非本媒意。縱有亦屬余身份耳。若媒下四簡異報也。五分下五明事不成也。釋第三中。初文不能男女即二種黃門或彼此互是。或二俱是。

【現代漢語翻譯】現代漢語譯本：佛陀制定的前三條戒律（因此，將女子帶入房間，嘆息自身，索取供養，因此制定此戒）。名為『中境過』，每一項都必須分清楚。『索供』是指引誘、調教之前的女子，讓她以性慾來供養。疏問道：既然修行梵行（引用戒律原文），按道理不應該有非梵行的行為，為什麼還要索取性慾供養呢？回答：如果確實實行性慾索取，那就是偷蘭罪，屬於嚴重的淫慾行為。現在的版本只是口頭上說說，假裝開啟淫慾之門，想要矇混過關而已。犯戒的情況列舉了六種，條理清晰。『七前人解知』，因為距離近所以這樣指代。解釋四種情況，首先是讚歎外貌，有三種：第一，端正等，讚歎果報之色。第二，大姓，讚歎種族。剎帝利（Kshatriya，武士階層）和婆羅門（Brahmana，祭司階層）被稱為大姓，毗舍（Vaishya，商人階層）和首陀（Shudra，農民階層）是下姓。第三，出家等，讚歎德行。其中，出家是遠離世俗的行為，持戒是停止惡行的行為，修善是少欲知足的行為。下面用頭陀行（dhuta，苦行）來解釋修善。律中還列舉了唄匿（bhaisajya，醫藥）、多聞、說法、持律、坐禪等，所以說『等』。下面總結犯戒的差別，有三句：第一句，結蘭罪，因為只是讚歎而沒有索取。第二句，犯殘罪，因為既讚歎又索取。第三句，與前者相同，只是索取而沒有讚歎，屬於粗語。不犯戒的情況列舉了兩種，註釋戒律時還補充了說錯的情況。第五條戒律（佛陀在羅閱祇（Rajagrha，王舍城）制定。迦羅比丘（Kala Bhiksu，黑比丘）精通世俗法律，為世俗人做媒，招致譏諷，因此制定此戒）。名為『標人』，是爲了區分其他類別。疏中說：『媒』是媒合，為兩個姓氏考慮，使他們能夠美好地結合。解釋犯戒情況中的第六種，文中有五個小節。第一，根據三個時間段，具備或缺少某些條件來區分犯戒的輕重。具備三種情況容易理解。具備兩種情況是指接受了委託卻沒有回報。具備一種情況是指接受了委託卻沒有前往。如果接受了委託，下面第二點說明四種情況的差別。第三點是輕罪和重罪。註釋中重點說明了后一種情況，因為女子還存在疾病容貌上的差別。排除的情況，第三點說明了非正當途徑。問：女子有三種性交途徑，為什麼只排除兩種？答：雖然口交也能進行性行為，但不是媒合的本意。即使有，也屬於其他身體部位的行為。如果媒合，第四點區分不同的回報。第五點說明事情沒有成功。解釋第三種情況，首先是不能男女性交，指兩種黃門（pandaka，無效能力者），或者彼此都是，或者兩個都是。

【English Translation】 English version: The first three precepts established by the Buddha (hence, bringing a woman into the room, lamenting one's own body, and soliciting offerings led to the establishment of this precept). It is called 'Middle Ground Transgression,' and each item must be clearly distinguished. 'Soliciting offerings' refers to enticing and coaxing the previous woman to offer sexual favors. The commentary asks: Since one is practicing Brahmacharya (celibacy) (quoting the original text of the precept), there should be no non-Brahmacharya behavior in principle. Why then solicit sexual offerings? The answer: If one actually engages in sexual solicitation, it is a Sthulatyaya (serious offense), a grave act of lust. The current version only involves verbal expressions, feigning to open the door to lust, attempting to deceive. Six situations of transgression are listed, clearly and logically. 'Seven, the previous person understands,' referring to it due to proximity. Explaining the four situations, first is praising appearance, with three aspects: First, praising the beauty of the physical form. Second, praising lineage, such as Kshatriyas (warrior class) and Brahmanas (priest class) being considered high castes, while Vaishyas (merchant class) and Shudras (laborer class) are lower castes. Third, praising virtues, such as renunciation being the act of distancing oneself from the world, upholding precepts being the act of ceasing evil deeds, and cultivating goodness being the act of desiring little. The following uses Dhuta (ascetic practices) to explain cultivating goodness. The Vinaya (monastic rules) also lists bhaisajya (medicine), extensive learning, preaching the Dharma, upholding the precepts, and practicing meditation, hence the use of 'etc.' The following summarizes the differences in transgressions, with three sentences: The first sentence, a Sthulatyaya offense, because there is only praise without solicitation. The second sentence, a Sanghavasesa (formal meeting) offense, because there is both praise and solicitation. The third sentence, the same as the former, only solicitation without praise, which is considered coarse language. Two situations of non-transgression are listed, and the commentary on the precepts supplements the situation of speaking incorrectly. The fifth precept (established by the Buddha in Rajagrha (Royal City). Bhiksu Kala (Black Monk) was well-versed in secular laws and acted as a matchmaker for laypeople, incurring criticism, hence the establishment of this precept). It is called 'Identifying the Person' to distinguish it from other categories. The commentary states: 'Matchmaking' is arranging a marriage, considering two families to bring them together harmoniously. Explaining the sixth situation of transgression, the text has five sections. First, based on three time periods, the presence or absence of certain conditions distinguishes the severity of the transgression. Having all three conditions is easy to understand. Having two conditions means accepting the commission but not reciprocating. Having one condition means accepting the commission but not going. If one accepts the commission, the second point below explains the differences in four situations. The third point is minor and major offenses. The commentary emphasizes the latter situation, because the woman still has differences in illness and appearance. Excluding situations, the third point explains improper means. Question: A woman has three ways of sexual intercourse, why exclude only two? Answer: Although oral sex can also involve sexual activity, it is not the original intention of matchmaking. Even if it exists, it belongs to the behavior of other body parts. If matchmaking, the fourth point distinguishes different rewards. The fifth point explains that the matter is unsuccessful. Explaining the third situation, first is the inability to have male-female intercourse, referring to two types of pandakas (impotent persons), either both are, or both are.

並同下犯。下列二女道合一道是一種(舊分二女非也)。石女者根不通涶者。羯磨列遮云二道合道小即同此矣。次科先引律緣。一切殘者盡界同犯也。今下準斥非法。雖不羯磨白眾同情故。若下因責盜用。非此犯相。三中好馬勝於余畜故罪分二品。今世愚僧多畜貓狗求合雌雄。一一吉罪制急過重。知者誡之。第四中恐后合者以男女類殊聚必相染故。五中十誦二相指腹者未生而媒。古記準俗演算法預占胎中男女。學者無知便對俗女輪珠計數以為己能。且無學射事尚致俗譏。何況盲愚復憑世術高達有恥。聞而革之。四分中初列四法。律有五種。此闕現相。疏云。若使及書言中自了指印。現相必假言通等。言指印者舊云。手墨印紙約橫豎文以表其意。或云。西人指上貫印持以為信。然無所據未知孰是。參互作句者律以五法歷於三時交絡作句。今略引示(先以遣使傅語參自作為四句)。一自受語自往自還。二自受語自往遣使報。三自受語遣使往自還報。四自受語遣使往遣使報(次以遣使持書參自作為四句)。一自受語自作書。往自持書報。二自受語自作書。往遣使持書報。三自受語遣使持書。往自持書報。四自受語遣使持書。往遣使持書報。指印現相各四句亦如是(並法上持書參之)。余句廣在律文。不復繁引無問交參。但使三

【現代漢語翻譯】現代漢語譯本：也同樣觸犯。下面說的『二女道合一道』是一種情況（舊時分為兩個女子是不對的）。『石女』指的是生殖器官不通的女子，『涶者』的情況也類似。《羯磨列遮》中說，『二道合道』，程度較輕的也與此相同。接下來先引用律宗的緣起。一切殘缺的人，在同一界限內都同樣觸犯。現在下面是根據律宗來斥責非法行為，即使沒有舉行羯磨儀式告知大眾，但同情也是不對的。如果下面是因為責備盜用，則不屬於此處的犯相。三種動物中，好馬勝過其他牲畜，因此罪過分為兩類。現在世上的愚蠢僧人，多有畜養貓狗，求其交配的情況，這每一項都是罪過，而且制定得非常緊急和嚴重。知情者應當告誡他們。第四種情況是，恐怕後來結合的人，因為男女類別不同，聚集在一起必然會相互沾染。第五種情況，《十誦律》中，『二相指腹』指的是在胎兒尚未出生時就進行媒合。古代的記載依據世俗的演算法，預先佔卜胎中男女。學習者沒有知識，就對著世俗女子的念珠計數，以為自己有能力。況且沒有射箭的本領尚且會招致世俗的譏笑，更何況是盲目愚蠢，又憑藉世俗的方術，實在是有失體面。聽到這些情況應當改正。在《四分律》中，首先列出四種方法。律宗中有五種方法，這裡缺少了『現相』。疏文中說，如果通過使者以及書信，在言語中自己明確地指出指印，那麼『現相』必然要藉助言語來溝通等等。『言指印』，舊時的說法是，用手墨在紙上印出橫豎的紋路來表達意思。或者說，西方人在手指上貫穿印章，以此作為憑證。但是沒有依據，不知道哪種說法是正確的。『參互作句』指的是，律宗用五種方法，經歷三個時間，交錯地組成句子。現在略微引用來展示（先用派遣使者傳話，參與自己作為四句）：一、自己接受話語，自己前往，自己回來。二、自己接受話語，自己前往，派遣使者回報。三、自己接受話語，派遣使者前往，自己回來回報。四、自己接受話語，派遣使者前往，派遣使者回報（其次用派遣使者持書，參與自己作為四句）：一、自己接受話語，自己寫信，前往自己持信回報。二、自己接受話語，自己寫信，前往派遣使者持信回報。三、自己接受話語，派遣使者持信，前往自己持信回報。四、自己接受話語，派遣使者持信，前往派遣使者持信回報。指印和現相各有四句，也像這樣（並且在方法上與持書相參照）。其餘的句子廣泛地存在於律文中，不再繁瑣地引用，沒有詢問和交叉參與，只要有三個

【English Translation】 English version: Also commits the same offense. The following 'two female organs combined into one' is one such case (the old division into two women is incorrect). 'Stone woman' refers to a woman whose reproductive organs are not open, and the case of 'Thuna' is similar. In the Karma-lekha it says, 'two organs combined into one', a lesser degree is the same as this. Next, first cite the origins of the Vinaya. All incomplete persons, within the same boundary, commit the same offense. Now, below is based on the Vinaya to rebuke illegal behavior, even if there is no karma ceremony to inform the public, sympathy is also wrong. If below is because of blaming theft, then it does not belong to this offense. Among the three kinds of animals, a good horse is better than other livestock, so the sin is divided into two categories. Now, foolish monks in the world often keep cats and dogs, seeking their mating, each of these is a sin, and it is formulated very urgently and seriously. Those who know should warn them. The fourth case is that later unions are feared because men and women are different categories, and gathering together will inevitably contaminate each other. The fifth case, in the Ten Recitations Vinaya, 'two signs pointing to the womb' refers to matchmaking before the fetus is born. Ancient records, based on secular algorithms, pre-divine the sex of the fetus. Learners have no knowledge, so they count the beads of secular women, thinking they are capable. Moreover, lacking the skill of archery would still invite secular ridicule, let alone being blindly foolish and relying on secular arts, which is really shameful. Hearing these situations should be corrected. In the Four-Part Vinaya, the four methods are listed first. There are five methods in the Vinaya, and 'present appearance' is missing here. The commentary says that if the finger-print is clearly pointed out in the words through messengers and letters, then the 'present appearance' must be communicated through words, etc. 'Words and fingerprints', the old saying is to use hand ink to print horizontal and vertical lines on paper to express the meaning. Or it is said that Westerners wear seals on their fingers as proof. But there is no basis, and it is not known which statement is correct. 'Interlocking sentences' means that the Vinaya uses five methods, going through three times, to interlock sentences. Now, briefly cite to show (first use sending messengers to convey words, participating yourself as four sentences): 1. Receive the words yourself, go yourself, and come back yourself. 2. Receive the words yourself, go yourself, and send a messenger to report back. 3. Receive the words yourself, send a messenger to go, and come back yourself to report. 4. Receive the words yourself, send a messenger to go, and send a messenger to report back (secondly, use sending a messenger to carry a letter, participating yourself as four sentences): 1. Receive the words yourself, write the letter yourself, go and carry the letter yourself to report back. 2. Receive the words yourself, write the letter yourself, go and send a messenger to carry the letter to report back. 3. Receive the words yourself, send a messenger to carry the letter, go and carry the letter yourself to report back. 4. Receive the words yourself, send a messenger to carry the letter, go and send a messenger to carry the letter to report back. Fingerprints and present appearances each have four sentences, also like this (and refer to carrying the letter in the method). The remaining sentences are widely present in the Vinaya, and are no longer cited in detail, without asking and cross-participating, as long as there are three

時具者一切皆殘。具二皆蘭。具一併吉。則不勞作句無不通達。若下因制二事。非道所宜事通一切不局媒嫁。文制不看看知可不容有開持。如不犯所明。六中雖本夫婦有同媒故。不犯中二。前開本犯后開因制。初中先示本律文相通濫。下引十誦明分兩斷在文可委。券書即今俗謂離書是也。次科中前開濟俗急緣。及下次開為道要事。

第六(佛在羅閱祇開聽作房。比丘大作乞求惱俗斫樹惱神。因制)。名標無主。簡后戒故。過量不乞二過合制。同一房故。制意中初是今加四出多論。一是長業。二即增惑。三謂惱俗。律緣曠野比丘乞覓多故居士迴避。乃至迦葉入城亦避。此謂惱人也。又有比丘斫伐神樹。樹神白佛。佛為說法令住他樹等。此謂惱非人也。四即惱道立法制乞。為取僧和。不乞自任僧事不行故云障也。五中上句標。下二句釋。違慈者或惱二趣或傷物命故。壞行者非沙門法故。已上五意總束為三。初二損自。三四損他。后一自他兩損。又復第四是制不乞法意。余皆制過量意。犯緣中四五二緣文兼兩過。第六結犯義總二殘。釋中初科多論摶泥示犯分齊。彼宗中下二蘭為殘方便。文中對輕故言量耳。善見結蘭同上。決罷殘者雖留摶泥事畢竟故。僧祇諸物但取最後不局摶泥。受用吉者由本非法制不聽用。彼云。于

【現代漢語翻譯】現代漢語譯本時具者，一切皆為殘罪（殘：僧團中僅次於重罪的罪名）。具二者，皆為蘭罪（蘭：僧團中第三等級的罪名）。具一者，併爲吉罪（吉：僧團中最輕的罪名）。如果通達這些原則，那麼在制定戒律時就不會有任何不通達的地方。如果因為下等因緣而制定兩件事，那麼凡是不符合正道的事情，都可以通融處理，不侷限於媒嫁之事。對於文書制度，如果看不到，要知道可以有開合持戒的餘地。例如，如果不違反所明示的，即使六種情況中原本是夫婦關係，但因為有媒人，在不犯戒的情況下，也有兩種情況：之前是開許本罪，之後是開許因制之罪。最初，先展示本律的條文，說明其相互關聯和容易混淆之處。下面引用《十誦律》，明確區分兩者的界限，這在條文中可以詳細瞭解。券書，就是現在俗稱的離婚書。其次，在科條中，之前是開許爲了救濟世俗的緊急情況，以及之後開許爲了修道的要事。

第六（佛陀在羅閱祇（Rajagriha）開許建造房屋。比丘們大興土木，乞求擾民，砍伐樹木冒犯神靈，因此制定戒律）。名稱標明無主，是爲了簡別後來的戒律。過量乞求和不乞求是兩種過失，合併制定。因為是同一間房屋的緣故。在制戒的意義中，最初是現在加上四出律和《多論》。一是長久的事業。二是增長迷惑。三是擾亂世俗。律中記載，在曠野中，比丘們乞討過多，導致居士們迴避，甚至迦葉（Kasyapa）入城也要避開。這說的是擾亂他人。還有比丘砍伐神樹，樹神告訴佛陀，佛陀為樹神說法，讓其住在其他樹上等等。這說的是擾亂非人。四是擾亂正道，立法禁止乞求，是爲了取得僧團的和合。如果不乞求，自己承擔僧團的事務，僧事就無法進行，所以說是障礙。五中，上句是標示，下兩句是解釋。違背慈悲，或者擾亂兩種眾生，或者傷害物命。破壞修行，不是沙門應有的行為。以上五種意義總括為三種：前兩種是損害自己，第三、四種是損害他人，后一種是自他兩損。而且，第四種是制定不乞求的法意，其餘都是制定過量的意思。在犯戒的因緣中，第四、五兩種因緣，條文兼具兩種過失。第六，總結犯戒的意義，總共是兩種殘罪。在解釋中，最初的科條，《多論》中摶泥（用泥土塗抹墻壁）說明了犯戒的界限。在他們的宗派中，下兩種蘭罪是殘罪的方便。條文中，因為是針對輕罪，所以說是『量』。善見律毗婆沙（Samantapasadika）總結蘭罪與上述相同。判決罷除殘罪，即使留下摶泥的事情，但畢竟已經完成。僧祇律（Mahasanghika Vinaya）中，對於各種物品，只取最後的結果，不侷限於摶泥。受用吉罪，是因為原本就是非法，所以制定不聽許使用。他們說，在于

【English Translation】 English version When all conditions are met, it constitutes a Sanghavasesa offense (Sanghavasesa: a class of offenses in the monastic community, second only to the most severe). When two conditions are met, it constitutes a Thullaccaya offense (Thullaccaya: the third level of offenses in the monastic community). When one condition is met, it constitutes a Dukkhata offense (Dukkhata: the lightest offense in the monastic community). If one understands these principles, then there will be no lack of understanding when formulating precepts. If two matters are established due to inferior causes, then anything that is not in accordance with the right path can be accommodated, not limited to matters of matchmaking. Regarding written regulations, if one cannot see them, one should know that there is room for opening and closing in upholding the precepts. For example, if one does not violate what is clearly stated, even if the original relationship in the six cases is that of husband and wife, but because there is a matchmaker, in the case of not violating the precepts, there are two situations: previously, it was permissible to commit the original offense; later, it was permissible to commit the offense due to the established rule. Initially, the original precepts are shown first, explaining their interrelationship and the points where they are easily confused. Below, the Dasavarga Vinaya is cited to clearly distinguish the boundaries between the two, which can be understood in detail in the text. A 'vouchers', is what is now commonly called a divorce certificate. Secondly, in the sections, the previous one opens up for the urgent circumstances of saving the world, and the next one opens up for the essential matters of cultivating the path.

Sixth (The Buddha, in Rajagriha, allowed the construction of dwellings. The monks engaged in large-scale construction, begging and disturbing the people, and cutting down trees offending the spirits, hence the establishment of precepts). The name indicates that it is ownerless, in order to distinguish later precepts. Begging excessively and not begging are two faults, combined and established. Because it is the same dwelling. In the meaning of establishing the precepts, the first is now adding the four 'exiles' and the 'Multitude of Treatises'. One is a long-term undertaking. Two is increasing delusion. Three is disturbing the laity. The Vinaya records that in the wilderness, monks begged too much, causing laypeople to avoid them, and even Kasyapa avoided entering the city. This refers to disturbing others. There were also monks who cut down sacred trees, and the tree spirit told the Buddha, who preached to the tree spirit and allowed it to live in other trees, and so on. This refers to disturbing non-humans. Four is disturbing the right path, establishing a law prohibiting begging, in order to obtain the harmony of the Sangha. If one does not beg and takes on the affairs of the Sangha oneself, the affairs of the Sangha cannot be carried out, so it is said to be an obstacle. In five, the first sentence is the indication, and the next two sentences are the explanation. Violating compassion, either disturbing two kinds of beings, or harming living beings. Destroying practice is not the proper conduct of a Sramana. The above five meanings are summarized into three: the first two are harming oneself, the third and fourth are harming others, and the last one is harming both oneself and others. Moreover, the fourth is the intention of establishing the law of not begging, and the rest are the intention of establishing excess. In the circumstances of committing an offense, the fourth and fifth circumstances, the text combines two faults. Sixth, summarizing the meaning of committing an offense, there are a total of two Sanghavasesa offenses. In the explanation, the initial section, the 'Multitude of Treatises', mud plastering (plastering walls with mud) illustrates the boundaries of committing an offense. In their sect, the following two Thullaccaya offenses are the means to a Sanghavasesa offense. In the text, because it is aimed at minor offenses, it is said to be 'quantity'. The Samantapasadika summarizes the Thullaccaya offense as the same as above. Judging to remove the Sanghavasesa offense, even if the matter of mud plastering remains, it has been completed after all. In the Mahasanghika Vinaya, for various items, only the final result is taken, not limited to mud plastering. Using a Dukkhata offense is because it was originally illegal, so it is established that it is not allowed to be used. They say, in in

中熏缽作衣。若受誦若思惟一切越毗尼。死等開僧用者相續斷故。釋第四中初科。前明來乞。若不下明僧審量。次科長廣中出量有二。前善見是乞法量。后四分即作房量。一磔二尺計數可會(磔字當從石張也。謂母指中指相去為磔)。若不滿六磔過乞俱無(應有妨難)。若十二磔。已內有乞無過。已外過乞俱有。若已得法但有過量。如是知之。勘尺量中初文為三。初通標。僧下二正引僧祇。了論數同。善見即三尺多論肘半二尺七寸也。五分是今所取。已下三出所以有二。一譯處異。二譯人異。聞見不同各據所見故。南即楊都北指京洛。又東晉宋齊梁陳相繼為南朝。後魏後周隋謂之北朝。僧祇東晉佛陀羅與法顯譯。了論陳真諦譯。善見南齊僧伽跋陀羅譯。多論失譯獲本西蜀。五分宋佛陀什共竺道生譯。其間生顯是華人。余並梵僧。故云生處不同也。矛即鏘戈。盾謂旁牌(韓子云。宋人有賣矛盾。於市有買矛者云。此矛甚利所刺皆陷。有買盾者云。此盾極堅無能陷者。或人謂云。用子之矛刺子之盾如之何。因而絕對。今喻語之互違耳)。次科判定中初標示佛量。文見了論多論亦同。此下定尺寸。初二句通示不同。疏云。元魏撥亂文籍焚除無可依據。故隨世立是也。而下明周法可準。律歷即俗中陰陽。數歷定星辰纏度。分抄

【現代漢語翻譯】現代漢語譯本：『中熏缽作衣』（用熏過的缽做衣服）。如果受持、誦讀或思惟，一切都超越了毗尼（戒律）。死亡等同於開放僧團使用，因為（這些行為）會相續不斷地斷絕（善法）。釋第四中初科。前面說明來乞討。如果（僧團）不向下說明，僧團會審量。下一個科，長和廣中，出量有兩種。前面《善見律毗婆沙》是乞討的法量。後面《四分律》是製作房間的量。一磔（zhé，張開大拇指和中指的距離）等於二尺，計數可以相合（磔字應當從石張。意思是母指和中指之間的距離為一磔）。如果不滿六磔，超過乞討的都沒有（應該有妨礙和困難）。如果是十二磔，以內有乞討沒有過失，以外超過乞討都有過失。如果已經得到法，但有過量的，就這樣知道它。勘察尺量中，最初的文字分為三部分。最初是總的標示。《僧祇律》下是正式引用《僧祇律》。《了論》的數字相同。《善見律》是三尺，《多論》是肘半，二尺七寸。《五分律》是現在所採取的。以下三點說明了原因，有兩個方面。一是翻譯的地方不同，二是翻譯的人不同。聽到的和見到的不同，各自根據自己所見到的。《南》指的是楊都（今南京），《北》指的是京洛（今洛陽）。又東晉、宋、齊、梁、陳相繼為南朝，後魏、後周、隋稱為北朝。《僧祇律》是東晉佛陀羅和法顯翻譯的。《了論》是陳真諦翻譯的。《善見律》是南齊僧伽跋陀羅翻譯的。《多論》是失譯后獲得的原本，在西蜀。《五分律》是宋佛陀什和竺道生共同翻譯的。其中道生和法顯是華人，其餘都是梵僧。所以說出生的地方不同。矛就是鏘戈（一種兵器），盾就是旁牌（一種防禦工具）（韓非子說，宋國有人在市場上賣矛和盾。有買矛的人說，這矛非常鋒利，刺什麼都穿透。有買盾的人說，這盾非常堅固，什麼都不能穿透。有人問他說，用你的矛刺你的盾怎麼樣？那人無言以對。現在比喻言語互相矛盾）。下一個科，判定中，最初標示佛的量。文字在《了論》和《多論》中也相同。這下面確定尺寸。最初兩句是通用的，表示不同。疏中說，元魏撥亂反正，文籍被焚燬，沒有可以依據的，所以隨著世俗來建立。而下面說明周朝的法律可以作為準則。律歷就是世俗中的陰陽，數歷是確定星辰的纏度。分抄（一種抄寫方式）

【English Translation】 English version: 'Using a smoked bowl as clothing.' If one upholds, recites, or contemplates, everything transcends the Vinaya (discipline). Death is equivalent to opening it for Sangha use, because (these actions) continuously sever (wholesome dharmas). Explanation of the initial section in the fourth chapter. The previous section explains coming to beg. If (the Sangha) does not explain downwards, the Sangha will deliberate. The next section, regarding length and width, there are two types of measurement. The previous Samantapasadika (Good Seeing Vinaya) is the measurement for begging. The latter Caturvargika-vinaya (Four-Part Vinaya) is the measurement for making rooms. One vitasti (span, distance between thumb and middle finger) equals two feet, and the calculations can be reconciled (the character vitasti should be from stone zhang. It means the distance between the thumb and middle finger is one vitasti). If it is less than six vitasti, exceeding the begging is nonexistent (there should be obstacles and difficulties). If it is twelve vitasti, within this range, begging is without fault; beyond this range, exceeding the begging has faults. If one has already obtained the Dharma but has excessive measurements, know it in this way. In examining the foot measurement, the initial text is divided into three parts. The initial part is the general indication. Below Mahasamghika Vinaya is the formal citation of Mahasamghika Vinaya. The numbers in Samantapasadika are the same. Samantapasadika is three feet, Dasa-bhana-vinaya is half an elbow, two feet and seven inches. Panca-vargika (Five-Part Vinaya) is what is currently adopted. The following three points explain the reasons, with two aspects. First, the places of translation are different; second, the translators are different. What is heard and seen is different, each based on what they have seen. South refers to Yangdu (present-day Nanjing), and North refers to Jingluo (present-day Luoyang). Furthermore, the Eastern Jin, Song, Qi, Liang, and Chen dynasties successively formed the Southern Dynasties, while the Later Wei, Later Zhou, and Sui dynasties were called the Northern Dynasties. Mahasamghika Vinaya was translated by Buddhabhadra and Faxian during the Eastern Jin Dynasty. Samantapasadika was translated by Paramartha during the Chen Dynasty. Samantapasadika was translated by Sanghabhadra during the Southern Qi Dynasty. Dasa-bhana-vinaya was a lost translation that was later recovered in Western Shu. Panca-vargika was jointly translated by Buddhajiva and Zhu Daosheng during the Song Dynasty. Among them, Daosheng and Faxian were Chinese, while the rest were Sanskrit monks. Therefore, it is said that the places of birth are different. A spear is a qiang ge (a type of weapon), and a shield is a pang pai (a defensive tool) (Han Feizi said that a man from Song was selling spears and shields in the market. A buyer of the spear said that this spear is very sharp and pierces everything. A buyer of the shield said that this shield is very strong and nothing can pierce it. Someone asked him, 'What if you use your spear to pierce your shield?' The man was speechless. This is now used as a metaphor for contradictory statements). In the next section, in the judgment, the initial indication is the Buddha's measurement. The text is the same in Samantapasadika and Dasa-bhana-vinaya. Below this, the dimensions are determined. The first two sentences are general, indicating differences. The commentary says that the Northern Wei Dynasty restored order, but the texts were burned and there was nothing to rely on, so it was established according to the customs of the world. And below, it explains that the laws of the Zhou Dynasty can be used as a standard. The Luli (laws and calendar) are the yin and yang in the secular world, and the shuli (numerical calendar) determines the degrees of the stars. Fen chao (a type of copying)

無差故。姬即周姓周乃國號。故隋下引兩朝以證。煬帝隋第二主。準古即姬周也。唐朝即神堯受隋禪改號唐國。御宇謂君臨宇宙也。兩用謂周唐並行。至今亦爾。然唐尺但加周尺二寸。故云不違古也。唐令即唐朝律令。魏徴撰二十卷。周十寸為尺。五斤為秤。三升三合等為鬥。尺加二寸。斗秤例增兩倍。準下示所取。論即多了二論。此方據南洲也。八尺之人可張一尺。佛身既倍明知二尺。方彰五分所譯無差故為今取矣。率字戒疏音律率猶算也。斥濫中初文上二句指人。未知謂學之未及。昧教謂雖學不通。既下顯濫。道謂諸教異同。俗則朝代差互。未能通會故二俱不達。次科舉證有四。初據時用。上二句敘國法大同。文謂文章軌即制度。及下明尺秤多別。五種者舊云。南吳尺(短週二寸)。姬周尺(十寸為定)。唐尺(加週二寸尺二為尺)。山東尺(加唐二寸尺四為尺)。潞州羅柯尺(加山東二寸尺六為尺)。國家不禁致此多別。至於公用還準周尺。故云必以等。衡謂秤之斤。兩量即尺之分寸(今朝私用周尺公用唐尺)。此下推其本始。通閻浮者顯是輪王之舊法耳。乃下準缽量。以律斗量正用姬周則尺秤從周。不足疑慮故云以文等也。疏釋缽量文云。姚秦時政用古未訛。故此翻文頗有通允是也。故下明存古。藥秤即今世

中五斤秤也。六下示本立法。孫子算經云。數之始起為忽(即蠶口初出也)。十忽為絲十絲為毫。十毫為厘十厘為分。十分為寸十寸為尺。十尺為丈十丈為引。六尺為步二百四十步為畝。百畝為頃。如下結告。斥闕略中。晉即河東魏即相部關輔即關中三輔(左馮翊右扶風中京兆共輔長安)。廢興即如前用舍。刪補字傳誤。累得古本並云補闕(古今傳講既無沾述。豈得有刪。準古為定)。此明從古未論方今考定。則垂範後昆光逾前代矣。正示中廣長字寫互。比對戒本及疏回易讀之。次引善見示量法。下引僧祇明豎量使有分齊。必過此外應非正犯。釋第一中明主以釋無主。后戒反此可知。釋第四難處中初引四分。即命梵二難。文略師子諸獸。故云乃至(疏云。虎狼為命蟻子為梵)。又云。若有石樹株杌荊棘使人掘出。若有坑溝渠陂池當使填滿。若畏水淹漬當預設防堤(疏云。樹石水漬無非在後為命留難)。若地為人所認當共斷當無使他有語(疏云。田園等處計是妨緣今入難位。恐后諍競起非凈行故)。是謂難處也(總結諸相除蟻子及地二種梵難余並命難)。善見但明微物。則余類可知。逐去得者因蟻出窟無所損故。何下徴示制意。慈愍之言通該彼我。彼遭害命我成殺業故也。五分難處有十三種。文錄十一。前二句及后一句

【現代漢語翻譯】現代漢語譯本這是關於五斤秤的說明。『六下示本立法』指的是六次展示了根本的立法。《孫子算經》中說，數的開始是『忽』（形容蠶剛從口中吐絲的狀態）。十忽為絲，十絲為毫，十毫為厘，十厘為分，十分為寸，十寸為尺，十尺為丈，十丈為引。六尺為步，二百四十步為畝，一百畝為頃。以下是總結和告知，指出其中缺失和省略的地方。晉指的是河東，魏指的是相部，關輔指的是關中三輔（左馮翊、右扶風、中京兆，共同輔佐長安）。廢興指的是像之前那樣使用或捨棄。刪補指的是文字傳抄中的錯誤，積累得到古本並加以補闕（古今傳講既然沒有沾染陳述，怎麼會有刪減？應該以古本為準來確定）。這說明是從古代開始就沒有討論，如今才考證確定，那麼就能為後代樹立典範，光輝超過前代了。『正示中廣長字寫互』指的是正示中的廣、長二字互相寫錯。比對戒本和疏文，使其容易閱讀。接下來引用《善見律毗婆沙》說明度量的方法，下面引用《僧祇律》說明豎立的量，使其有分寸界限。必定超過這個界限之外，應該不是正犯。解釋第一條中，『明主以釋無主』指的是說明有主之物來解釋無主之物。後面的戒律與此相反，可以知道。解釋第四條『難處』中，首先引用《四分律》，即命難和梵難兩種。文中省略了獅子、諸獸，所以說『乃至』（疏文中說，虎狼是命難，螞蟻是梵難）。又說，如果有石頭、樹木、樹樁、荊棘，要讓人挖出來。如果有坑、溝、渠、池塘，應當讓人填滿。如果害怕水淹，應當預先設定堤防（疏文中說，樹木、石頭、水淹，無非是在以後成為命難的障礙）。如果土地被人所認領，應當共同裁斷，不要讓別人有話說（疏文中說，田園等處，考慮到是妨礙修行的因緣，現在進入難處的位置，恐怕以後發生爭競，不是清凈的行為）。這就是所謂的難處（總結各種情況，除了螞蟻和土地兩種梵難，其餘都是命難）。《善見律毗婆沙》只說明瞭微小的東西，那麼其餘的種類就可以知道了。驅逐而得到，是因為螞蟻出洞沒有損害。《善見律毗婆沙》下面徵引說明了制戒的用意，慈悲憐憫的話語普遍包括彼此，對方遭受生命危險，我方造成殺業的緣故。《五分律》中難處有十三種，文中記錄了十一種，前兩句和后一句。

【English Translation】 English version This explains the five-catty scale. 'Six times showing the fundamental legislation' refers to showing the fundamental legislation six times. The Sunzi Suanjing (Mathematical Classic of Sun Zi) says that the beginning of numbers is 'hu' (describing the state of a silkworm just spitting silk from its mouth). Ten hu make a si, ten si make a hao, ten hao make a li, ten li make a fen, ten fen make a cun (inch), ten cun make a chi (foot), ten chi make a zhang, ten zhang make a yin. Six chi make a bu (pace), two hundred and forty bu make a mu, and one hundred mu make a qing. The following is a summary and notification, pointing out the missing and omitted parts. Jin refers to Hedong, Wei refers to Xiangbu, and Guanfu refers to the Three Auxiliary Regions of Guanzhong (Left Fengyi, Right Fufeng, and Middle Jingzhao, jointly assisting Chang'an). Feixing refers to using or discarding as before. Shanbu refers to errors in the transmission of words, accumulating ancient versions and supplementing omissions (since ancient and modern lectures have not been contaminated with statements, how can there be deletions? It should be determined according to the ancient version). This explains that it has not been discussed since ancient times, and it has only been verified and determined now, so it can set an example for future generations, and its glory surpasses the previous generations. 'Zheng shi zhong guang chang zi xie hu' refers to the characters guang (wide) and chang (long) in Zheng Shi being written incorrectly with each other. Compare the precepts and commentaries to make them easy to read. Next, quote the Samantapasadika (Good Seeing Vinaya Commentary) to explain the method of measurement, and below quote the Mahasamghika Vinaya to explain the vertical measurement, so that it has limits. It must be beyond this limit, and it should not be a formal violation. Explaining the first precept, 'clarifying the owner to explain the ownerless' refers to explaining the owned to explain the unowned. The precepts behind this are the opposite, which can be known. Explaining the fourth precept, 'difficult places', first quotes the Dharmaguptaka Vinaya, namely the two types of māra difficulties and brahma difficulties. The text omits lions and various beasts, so it says 'and so on' (the commentary says that tigers and wolves are māra difficulties, and ants are brahma difficulties). It also says that if there are stones, trees, stumps, or thorns, people should be made to dig them out. If there are pits, ditches, canals, or ponds, people should be made to fill them. If you are afraid of flooding, you should set up dikes in advance (the commentary says that trees, stones, and flooding are nothing more than obstacles to life in the future). If the land is recognized by someone, it should be jointly judged, and do not let others have anything to say (the commentary says that fields and gardens are considered to be obstacles to practice, and now they are in a difficult position, fearing that disputes will arise in the future, which is not pure behavior). This is what is called a difficult place (summarizing various situations, except for the two types of brahma difficulties of ants and land, the rest are māra difficulties). The Samantapasadika only explains small things, then the rest of the categories can be known. Driving away and obtaining is because the ants come out of the cave without damage. The Samantapasadika below cites and explains the intention of establishing the precepts, the words of compassion and pity universally include each other, the other party suffers danger to life, and we cause the karma of killing. There are thirteen types of difficult places in the Five-Part Vinaya, and the text records eleven, the first two sentences and the last sentence.

各是一處為三。淫下兩字為一相有八(唯隱險下加一處字。彼作險峰處)。彼更有水蕩深處道路險巇處二種。故言等也。彼律云。無難處有行處者得與處分難處如上。言行處者繞四邊得通車。唯出一相同今四分。不同善見十誦。尋之可知(古記不尋文。乃云上難處亦參有妨處非也)。明妨處中。難約害己妨據礙他故分二位。四分特云草車。以草車最大故以為量。善見五種。尸陀此云寒林。棄死屍處。志記也。輄即梯檔。拳一肘一尺八寸。上下有十二間。計二丈一尺六寸(不通橫梯迴轉。故名妨也)。十誦九相併據房外尋內為言。故先標之。有下列示。五種他所護地。四種險礙處(準善見十誦妨處與四分難處相濫。蓋所集不同耳)。處分中初科。了論三相無多營造亦令乞法。余須可知。樹空大樹中空可居者。巖即山穴。石陰即山谷。陰字去呼。若據善見長六廣四始可乞法。樹空頗窄計不須乞。今詳了論或不約量。或取外地通歸樹巖。解下引疏釋。初明制乞。所下顯意。初列示兩過。故下準過以決。諸律多約僧地。據斯二過何簡僧私(此二句準戒疏是鈔家語)。指授中僧祇有二法。初至亦得引第一僧法。即比丘來三乞已僧與處分法。必無能秉方開三說(上二皆是僧作)。若處下引第二僧差使法。由前僧法合衆往彼。今為病

【現代漢語翻譯】現代漢語譯本各是一處為三（指三種不同的情況）。『淫』、『下』兩字為一相，共有八種（唯獨在『隱險』之下增加一處字，他們寫作『險峰處』）。那裡更有水蕩深處、道路險巇處兩種情況，所以說『等』。彼律中說：『無難處有行處者，得與處分；難處如上。』所說『行處』是指繞四邊可以通車的地方。唯獨出一相，與《四分律》相同，不同於《善見律》、《十誦律》，可以查閱得知（古記不尋原文，就說上面的難處也參雜有妨礙處，這是不對的）。明確妨礙處中，『難』是針對妨害自己，『妨』是根據妨礙他人，所以分為兩個方面。《四分律》特別提到草車，因為草車最大，所以用它作為衡量標準。《善見律》有五種情況。『尸陀』，這裡指寒林，是丟棄死屍的地方，作為標記。『輄』就是梯子的橫檔，拳頭一肘一尺八寸，上下有十二間，總計二丈一尺六寸（不包括橫梯迴轉，所以稱為妨礙）。《十誦律》的九相，都是根據房外尋找房內的情況來說的，所以先標明這一點。有下列所示。五種他人所守護的土地，四種險阻礙處（按照《善見律》、《十誦律》，妨礙處與《四分律》的難處相混淆，大概是收集的資料不同）。處分中，最初的部分，了論三種情況，沒有過多營造，也需要乞法。其餘需要知道。樹空，大樹中間空可以居住的地方。巖，就是山洞。石陰，就是山谷，『陰』字讀作去聲。如果按照《善見律》，長六廣四才可以乞法。樹空比較窄，估計不需要乞法。現在詳細考察《了論》，或者不按照尺寸，或者取外地，都歸於樹巖。解釋下面引用疏文解釋。最初說明制定乞法的規定。『所』下面顯示意義。最初列出兩種過失，『故』下面根據過失來決定。各律大多根據僧地，根據這兩種過失，如何區分僧人的私有土地（這兩句按照戒疏，是鈔家的說法）。指授中，《僧祇律》有兩種方法。最初到『亦得』，引用第一種僧法，就是比丘來三次乞求后，僧眾給予處分的方法。必須沒有能秉持的人，才開啟三次宣告（以上兩種都是僧眾所作）。如果『處』下面引用第二種僧眾差使的方法，由於之前的僧法，集合大眾前往那裡，現在因為生病。

【English Translation】 English version Each is a place for three (referring to three different situations). The words 'lust' and 'below' are one aspect, totaling eight (only under 'hidden danger' is an additional place added, which they write as 'dangerous peak place'). There are also two types of places: deep water and dangerous and difficult roads, hence the saying 'equal'. The Vinaya says: 'Where there is no difficulty and there is a place to walk, permission can be granted; difficult places are as above.' The 'place to walk' refers to a place where vehicles can pass around all four sides. Only one aspect is the same, which is the same as the Dharmaguptaka Vinaya, different from the Samantapasadika and the Dasabhumi Sutra, which can be consulted to understand (ancient records do not seek the original text, and say that the above difficult places also contain obstructive places, which is not correct). Clarifying the obstructive places, 'difficulty' is aimed at harming oneself, and 'obstruction' is based on hindering others, so they are divided into two aspects. The Dharmaguptaka Vinaya specifically mentions a grass cart, because the grass cart is the largest, so it is used as a measure. The Samantapasadika has five situations. 'Sitavana' (尸陀), here refers to the cold forest, a place to discard corpses, as a marker. 'Kuang' (輄) is the rung of a ladder, a fist, an elbow, one foot and eight inches, with twelve spaces up and down, totaling two zhang, one foot and six inches (excluding the horizontal ladder turning, so it is called an obstruction). The nine aspects of the Dasabhumi Sutra are all based on searching inside the room from outside the room, so this is indicated first. The following is shown. Five types of land protected by others, four types of dangerous and obstructive places (according to the Samantapasadika and the Dasabhumi Sutra, obstructive places are confused with the difficult places of the Dharmaguptaka Vinaya, probably because the collected materials are different). In the granting of permission, in the initial part, the three situations are discussed, and even without much construction, it is necessary to request the Dharma. The rest needs to be known. Tree hollow, a place where the middle of a large tree is hollow and habitable. Rock, which is a mountain cave. Stone shade, which is a valley, the word 'shade' is read in the departing tone. According to the Samantapasadika, only if it is six long and four wide can the Dharma be requested. The tree hollow is relatively narrow, and it is estimated that there is no need to request the Dharma. Now, examine the Abhidharmasamuccaya in detail, either not according to size, or taking external land, all belonging to the tree rock. The explanation below quotes the commentary to explain. The initial explanation specifies the regulations for requesting the Dharma. 'What' below shows the meaning. The initial listing of two faults, 'therefore' below decides according to the faults. Most Vinayas are based on Sangha land, according to these two faults, how to distinguish the private land of the Sangha (these two sentences, according to the Vinaya-vibhanga, are the words of the commentator). In the instruction, the Mahasanghika Vinaya has two methods. Initially to 'also can', quoting the first Sangha method, that is, after the Bhikkhu comes to request three times, the Sangha gives the method of granting permission. It is necessary that there is no one who can uphold it before opening the three announcements (both of the above are done by the Sangha). If 'place' below quotes the second method of Sangha assignment, due to the previous Sangha method, gathering the masses to go there, now because of illness.

等七緣不得同往。故開遣使。彼比丘亦于僧中三乞已。僧作羯磨差使觀察至彼審無妨難者。一比丘云。僧已示作房處三說(今鈔不引)。不得羯磨四人者謂白二差人不得加四。彼云。不得眾羯磨眾故極至三人。往彼下簡指授成不。四種人即能指授比丘也。第一彼云。先年預指授(以乞造必在年內不當先與指授故)。二中彼云。他界不名指授(以不知此處妨難故)。第三彼云。若僧中一人二三人不作房不應指授(不作者少顯作者多。恐相覆隱故)。若不作房者多聽作。第四彼云。若水中非砂地非碎石地。非石上非火燒地(反明非上水中是下四地方成指授。以非生地故)。據此約處亦由不善知法妄行指授還屬簡人。即下轉證。律中乞法比丘。若不可信眾僧往看。若僧不去應遣僧中可信者看。三中多論初明房處必須相應。餘下示有不乞得作之義。重屋即樓閣也過量中初科。善見應有四句。文出二互。二俱易解不在言故。文中且舉一磔為度。至論過減不必限此。若下明多人共成。此有兩別。初明無犯。客為主成。主不至果故言無罪。準有方便。以下釋無犯意。主客共成非別屬故。若下次明有犯。上約一房前後而成。此據大房同時而造。若通擬多人不別計者文在開通。問答中房衣過量犯相不同。故須決釋以申教意。二教作中初引

【現代漢語翻譯】現代漢語譯本有七種因緣不能一同前往。所以派遣使者。那位比丘也應在僧團中三次請求后，僧團舉行羯磨（Karma，業）差遣使者觀察，確認沒有妨礙和困難。一位比丘說：『僧團已經指示了建造房屋的地點，說了三次（今鈔本沒有引用）。』不得羯磨四人是指白二羯磨差遣的人數不得超過四個。他說：『不得眾羯磨，因為是大眾的羯磨，所以最多隻能三人。』前往那裡，簡單地指示是否可行。四種人即能指示比丘的人。第一種情況，他說：『往年已經預先指示（因為乞求建造房屋必定在一年之內，不應當預先指示）。』第二種情況，他說：『其他區域不能稱為指示（因為不知道此處的妨礙和困難）。』第三種情況，他說：『如果僧團中有一人、二人或三人不建造房屋，不應該指示（不建造的人少，顯示建造的人多，恐怕互相隱瞞）。』如果不建造房屋的人多，可以聽任建造。第四種情況，他說：『如果在水中、不是沙地、不是碎石地、不是石頭上、不是火燒地（反過來說明，不是以上情況，水中以下的四種地方才能指示，因為不是生地）。』根據這些情況，如果因為不善於瞭解戒律而胡亂指示，責任還是在於簡選的人。接下來轉而證明，律中乞求房屋的比丘，如果不可信，眾僧前往檢視。如果僧團不去，應該派遣僧團中可信的人去看。三中多論最初說明房屋的地點必須相應。其餘部分顯示有不乞求也能建造的意義。重屋就是樓閣，在過量中最初一科。《善見律毗婆沙》應該有四句，文中有兩種互相解釋，兩種都容易理解，所以沒有在文中說明。文中只舉一磔（約23釐米）作為標準，至於超過或減少，不必限制於此。如果以下說明多人共同完成，這有兩種區別。首先說明沒有犯戒，客人幫助主人完成，主人沒有達到結果，所以說沒有罪過。準許有方便。以下解釋沒有犯戒的意義，主人和客人共同完成，不是分別屬於誰的。如果以下說明有犯戒，以上是關於一間房屋前後完成，這裡是根據大房屋同時建造。如果通盤考慮，多人不分別計算，文在開通。《問答》中房屋和衣服過量的犯戒情況不同，所以需要決斷解釋，以申明教義。二教作中，最初引用

【English Translation】 English version There are seven reasons why one cannot go together. Therefore, a messenger is sent. That Bhikshu (monk) should also request three times in the Sangha (monastic community), and the Sangha should perform Karma (action, ritual) to dispatch a messenger to observe and confirm that there are no obstacles or difficulties. One Bhikshu said: 'The Sangha has already indicated the location for building the house, saying it three times (the current manuscript does not quote this).' 'Cannot Karma four people' means that the number of people dispatched by Bai-er Karma (a type of monastic procedure) must not exceed four. He said: 'Cannot Sangha Karma, because it is the Karma of the assembly, so at most only three people.' Go there and simply indicate whether it is feasible. The four types of people are those who can instruct the Bhikshu. The first situation, he said: 'Already indicated in advance in previous years (because the request to build a house must be within a year, it should not be indicated in advance).' The second situation, he said: 'Other areas cannot be called instructions (because the obstacles and difficulties here are unknown).' The third situation, he said: 'If one, two, or three people in the Sangha do not build houses, they should not be instructed (those who do not build are few, showing that those who build are many, fearing that they will conceal each other).' If there are many people who do not build houses, they can be allowed to build. The fourth situation, he said: 'If it is in water, not sandy land, not gravelly land, not on stone, not on burnt land (conversely, it is explained that if it is not the above situation, the four types of places below the water can be instructed, because it is not virgin land).' According to these situations, if the instructions are given randomly because of not being good at understanding the Vinaya (monastic rules), the responsibility still lies with the person who selected them. Next, it turns to prove that the Bhikshu who requests a house in the Vinaya, if he is not trustworthy, the Sangha should go to see. If the Sangha does not go, a trustworthy person in the Sangha should be sent to see. The Duōlùn (a commentary) in the third part initially explains that the location of the house must be appropriate. The rest shows the meaning of being able to build without requesting. A double house is a pavilion, which is the first section in exceeding the limit. The 'Shan Jian Lü Pí Pó Shā' (Samantapasadika, a commentary on the Vinaya) should have four sentences, and there are two mutual explanations in the text, and both are easy to understand, so they are not explained in the text. The text only cites one Zhé (approximately 23 centimeters) as the standard, and as for exceeding or decreasing, it is not necessary to limit it to this. If the following explains that many people complete it together, there are two differences. First, it explains that there is no violation, the guest helps the host to complete it, and the host has not achieved the result, so it is said that there is no sin. It is allowed to have convenience. The following explains the meaning of not violating the precepts, the host and the guest complete it together, and it does not belong to anyone separately. If the following explains that there is a violation, the above is about a house completed before and after, and here it is based on a large house built at the same time. If it is considered as a whole, and many people are not calculated separately, the text is in Kaitong (a commentary). In 'Questions and Answers', the violations of exceeding the limits of houses and clothes are different, so it is necessary to make a decisive explanation to clarify the teachings. In the second teaching, the first quote

律文。但云犯者由通能所兼合重輕故不別指。若下義判。房主即能教。巧師即所教文據過量。且云得蘭。不乞妨難。應具四罪。即注戒云。為他成者二蘭二吉是也。五中且據具有為言。注戒云。互相有無隨其所犯。不犯中八相三類。前二種翻犯明不犯(注戒更有如量僧處分如法絣地共上成五)。佛圖等四非專己故。草菴等二非過量故。

第七(佛在俱睒彌國。王為闡陀造房。斫路中神樹人訶。田制)。此由有主大小從他故無過量。但恐妨難特製自專。故分二戒。釋中初科。制意同者此既有主無擾二趣。然據緣起事異義同。釋第二中初句示所屬。前房自作屬己無疑。此既有主恐謂未有所屬故特標簡。若下明有緣隨用有二。初明自判。若死謂將死也。不許賣地緣是僧物必是私有理亦應通。僧不許賣常住常住物故。房僧得罪若賣成盜故(前房賣用應同此房。受用亦制。但文互現耳)。若房下明不自判。可解。六中列罪須知有無不定。不犯中初句翻犯。作下三處量減。若下不為己。注戒云。與前並同唯無過量。為異故云等也。注無過量者此據乞法量為言。

第八(佛在羅閱祇。沓婆為知事。慈地次得惡房惡食。便令妹尼對僧以重謗。故制)。名中無根對下戒。重罪揀次篇制意中。初護自行者凈口業故。二止謗者不

【現代漢語翻譯】現代漢語譯本：律文中只是說，觸犯者由於能教和所教兼具，以及罪行的輕重，所以沒有分別指明。如果按照下面的解釋，房主就是能教者，巧匠就是所教者，依據的是超過限量的行為。並且說得到『蘭』（住所），不請求就妨礙他人，應該具備四種罪過。即註釋戒律說，為他人完成（建造）的，是兩個『蘭』和兩個『吉』（住所的構件）。五種情況中，暫且根據具有（所有罪行）來說。註釋戒律說，互相有無，根據所犯的罪行而定。不觸犯的情況有八種情況和三種類別。前兩種情況翻過來就是觸犯，說明不觸犯（註釋戒律中還有如量僧眾的處分，如法平整土地，共同向上完成五種情況）。佛圖等四種情況不是專門為自己，所以不觸犯。草菴等兩種情況不是超過限量的行為，所以不觸犯。第七（佛陀在俱睒彌國。國王為闡陀建造房屋。砍伐路中的神樹，人們呵斥。田地制度）。這是由於有主人，大小事情都聽從他人，所以沒有超過限量的行為。只是恐怕妨礙他人，特別制定了自己決定的規則。所以分為兩個戒條。解釋中第一科，制定的意義相同，這是因為已經有了主人，不會擾亂兩類眾生（人和非人）。然而根據緣起，事情不同但意義相同。解釋中第二部分的第一句，表明所屬關係。前面的房屋自己建造，屬於自己沒有疑問。這裡已經有了主人，恐怕認為還沒有所屬關係，所以特別標明。如果下面說明有因緣可以隨意使用，有兩種情況。第一種說明自己判斷。如果死亡，是指將要死亡。不允許賣地，因為土地是僧眾的，一定是私有的，道理也應該相通。僧眾不允許賣常住的、常住的物品。房屋僧眾得到罪過，如果賣掉就構成盜竊（前面的房屋賣掉使用，應該和這個房屋相同。接受使用也有限制。只是條文互相顯現而已）。如果房屋下面說明不自己判斷。可以解釋。六種情況中列出罪過，要知道有無不定。不觸犯的情況中第一句翻過來就是觸犯。建造下面三種情況量減少。如果下面不是爲了自己。註釋戒律說，和前面相同，只是沒有超過限量的行為。因為不同，所以說『等』。註釋沒有超過限量的行為，這是根據乞求的法量來說的。第八（佛陀在羅閱祇。沓婆（Dabba，人名）擔任知事。慈地（Cīvati，比丘名）依次得到不好的房屋和食物。於是讓他的妹妹尼（bhikkhunī，比丘尼）對僧眾進行嚴重的誹謗。因此制定戒律）。名稱中無根對下戒。重罪揀次篇制定的意義中。第一保護自己修行，因為清凈口業。第二阻止誹謗，不

【English Translation】 English version: The Vinaya text only states that offenders are not specifically identified because the act involves both the 'able to teach' and the 'taught', and the severity of the offense. According to the following explanation, the house owner is the 'able to teach', and the skilled craftsman is the 'taught', based on the act of exceeding the limit. It also states that obtaining a 'lena' (dwelling), obstructing others without asking permission, should incur four offenses. The commentary on the precepts states that completing (construction) for others involves two 'lenas' and two 'gilanas' (components of a dwelling). Among the five cases, it is temporarily based on having (all offenses). The commentary on the precepts states that mutual presence or absence depends on the offense committed. The non-offense cases include eight situations and three categories. The first two cases, when reversed, constitute an offense, clarifying non-offense (the commentary on the precepts also includes the disposition of the Sangha according to the prescribed amount, lawfully leveling the ground, and jointly completing the five cases upwards). The four cases such as stupas are not exclusively for oneself, hence no offense. The two cases such as thatched huts do not involve exceeding the limit, hence no offense. Seventh (The Buddha was in Kosambi. The king was building a house for Chanda (Chanda, a monk). People scolded him for cutting down a sacred tree in the road. Land regulations). This is because there is an owner, and matters large and small are subject to others, so there is no exceeding the limit. However, fearing obstruction to others, a special rule was made for self-determination. Therefore, it is divided into two precepts. The first section in the explanation states that the intention of the rule is the same, as there is already an owner and no disturbance to the two realms (humans and non-humans). However, according to the arising of conditions, the matters are different but the meaning is the same. The first sentence in the second part of the explanation indicates the affiliation. The previous house was built by oneself, belonging to oneself without doubt. Here, there is already an owner, fearing that it might be considered unaffiliated, so it is specifically indicated. If it is explained below that there are conditions for free use, there are two cases. The first explains self-judgment. If death refers to impending death. Selling land is not allowed because the land belongs to the Sangha, it must be private, and the principle should also be consistent. The Sangha does not allow the sale of permanent, permanent property. If the Sangha obtains an offense for the house, it constitutes theft if sold (the previous house sold for use should be the same as this house. Acceptance of use is also restricted. However, the texts appear mutually). If the house below explains not to judge oneself. It can be explained. Listing the offenses in the six cases requires knowing whether they exist or not. The first sentence in the non-offense case, when reversed, is an offense. Building below, the amount is reduced in three cases. If below, it is not for oneself. The commentary on the precepts states that it is the same as before, except that there is no exceeding the limit. Because it is different, it says 'etc.'. The commentary states that there is no exceeding the limit, which is based on the amount of begging for the Dharma. Eighth (The Buddha was in Rajagriha. Dabba (Dabba, a name) was in charge of affairs. Cīvati (Cīvati, a monk's name) successively received bad houses and food. So he had his sister, a bhikkhunī (bhikkhunī, a female monastic), make serious slanders against the Sangha. Therefore, the precept was established). The name 'rootless' corresponds to the precept below. The meaning of establishing the heavy offense in the next chapter. First, protect one's own practice, because of purifying verbal karma. Second, stop slander, do not

惱他故。次科以古師互判故問以決之。答中初據文答。無別提者以謗即是妄無二業故。今下約義釋。元意兩期意是業本故兼二犯。如下舉例有二。初例若約各論殺父羅漢並結一夷更兼一逆。若父證羅漢則一夷二逆。望父違恩養望羅漢損福田故。次例即多論將口三過互織辨犯。如小妄中委引。彼云。傳他此語向彼說以不實故是妄語。作分離心故名兩舌。此並一境兩犯足為前例。餘下指廣。彼問云。元謗望僧治何因言了結。答。能謗意在治治擯唯僧力。遂瞋暢思決言了便成犯。列緣中第二緣準疏古解有二。初約體凈。彼據戒本非波羅夷為證。次師約想凈即如鈔引。文中初出彼所立。故下準疏是今師引破。彼云。無餘是重作是曾犯。是則明知有犯亦成謗罪豈須想凈耶。今師但據自無三根。不論彼境凈穢循古引示。而非所取故別立第二。八前人知者但取所對不必所謗。釋中論明謗者強戾僧折伏法。初教僧詳緩。若下出彼請判。論具云。若言眾僧為我判此罪莫停。若是者我當受持。若不是我不受(受即執也。此是兩向求斷之語)。僧下示折伏法有三。初教遷延。暝即暗也。猶下次令出界。如是覓寺下後明為斷。懦柔弱也。不犯中初通示。實有下別簡五實。具五成開闕一成犯。第二約心餘皆約境。真實者字誤。準疏作真境實。謂所

【現代漢語翻譯】現代漢語譯本惱他故（因為惱怒他人）。接下來這一科，因為古代的法師們互相判決有異，所以提問以求決斷。回答中，一開始根據經文回答，沒有特別提出，因為誹謗就是妄語，沒有兩種不同的業。『今下約義釋』（現在根據意義解釋），原本的意思是兩種意圖，意圖是業的根本，所以兼犯兩種罪。如下舉例有兩種。第一個例子，如果按照各自的罪論，殺父和殺阿羅漢都構成『夷』罪（僧殘罪），更兼犯『逆』罪（五逆罪之一）。如果父親證得了阿羅漢果位，則構成一『夷』罪和二『逆』罪。望父親來說，違背了恩養之情；望阿羅漢來說，損害了福田。第二個例子，即《多論》將口頭的三種過失互相交織，辨析所犯之罪。如《小妄》中詳細引用。其中說：『將此語傳給他人，向那人說，因為不真實，所以是妄語；造成分離之心，所以名為兩舌。』這都是針對同一對像犯兩種罪，足以作為前面的例子。『餘下指廣』（其餘的指向更廣）。《彼問》中說：『原本誹謗僧眾，要如何判決才能了結？』回答：『能夠誹謗，意在懲治，懲治和擯除唯有僧眾的力量。』於是嗔怒，暢快地思考，決意說了出來，便構成犯罪。列舉緣由中，第二個緣由，按照疏文的古老解釋，有兩種。第一種是約體清凈。他們根據戒本，認為不是波羅夷罪作為證據。第二種是法師根據想清凈，就像鈔本引用的那樣。文中先提出他們所立的觀點。『故下準疏是今師引破』（所以下面根據疏文，是現在的法師引用來駁斥）。他們說：『沒有其餘的罪是重罪，做了是曾經犯過的罪。』這樣就明確知道有犯也構成誹謗罪，哪裡需要想清凈呢？現在的法師只是根據自己沒有三種根本煩惱，不論對方境界清凈與否，遵循古老的說法來引導，而不是自己所採取的觀點，所以另外立了第二種。『八前人知者但取所對不必相謗』（八種情況中，前人知道的，只取所針對的對象，不必互相誹謗）。解釋中，《論》中說明誹謗者強橫暴戾，僧眾用折伏法。一開始教導僧眾詳細緩慢地處理。『若下出彼請判』（如果下面提出他們請求判決）。《論》中具體說：『如果說眾僧為我判決此罪，不要停止。如果是這樣，我應當受持。如果不是這樣，我不接受（接受就是執著。這是兩方面都要求決斷的話語）。』『僧下示折伏法有三』（僧眾下面展示折伏法有三種）。一開始教導遷延時間。『暝』就是黑暗。『猶下次令出界』（仍然下面命令他出界）。『如是覓寺下後明為斷』（像這樣尋找寺廟，下面說明最終的判決）。懦弱柔順。不犯的情況中，一開始是普遍的說明。『實有下別簡五實』（真實存在下面分別簡擇五種真實情況）。具備五種情況就構成開緣，缺少一種就構成犯罪。第二種是約心，其餘都是約境。『真實者』字有誤。按照疏文，應該是『真境實』（真實的境界和事實），指的是所……

【English Translation】 English version He is annoyed with others. The next section is questioned to resolve the differences in judgment among ancient teachers. The answer initially responds based on the text, without specifically mentioning anything else, because slander is the same as false speech, with no two separate karmas. 'Now, explain according to the meaning,' the original intention is two intentions, and intention is the root of karma, so it involves committing two offenses. The following examples are of two types. The first example, if judged according to each individual offense, killing one's father and killing an Arhat both constitute a 'Sanghavasesa' offense (a formal meeting of the Sangha is required for absolution), and also a 'Niraya' offense (one of the five heinous crimes). If the father has attained Arhatship, then it constitutes one 'Sanghavasesa' offense and two 'Niraya' offenses. From the perspective of the father, it violates the kindness of nurturing; from the perspective of the Arhat, it harms the field of merit. The second example, the Mulasarvastivada Vinaya discusses the three verbal transgressions intertwined, distinguishing the offenses committed. As detailed in the Minor Falsehoods. It says: 'Transmitting this speech to another person, saying it to that person, because it is not true, it is false speech; creating a divisive mind, it is called divisive speech.' These are all committing two offenses against the same object, sufficient to serve as the previous example. 'The rest points to a broader scope.' The Question says: 'Originally slandering the Sangha, how should it be judged to be concluded?' The answer: 'Being able to slander, the intention is to punish, and punishment and expulsion are only within the power of the Sangha.' Then, being angry, thinking freely, and resolving to speak it out, it constitutes an offense. Among the enumerated causes, the second cause, according to the ancient interpretation of the commentary, there are two types. The first is about the purity of the substance. They base it on the Vinaya text, considering that it is not a Parajika offense as evidence. The second is that the teacher bases it on the purity of thought, just as the commentary quotes. The text first presents their established viewpoint. 'Therefore, according to the commentary, it is the current teacher citing to refute.' They say: 'Having no other offenses is a serious offense, doing it is a previously committed offense.' In this way, it is clearly known that having committed an offense also constitutes the crime of slander, where is the need for purity of thought? The current teacher only bases it on the fact that they themselves do not have the three root afflictions, regardless of whether the other's realm is pure or impure, following the ancient saying to guide, but not what they themselves adopt, so they separately establish the second. 'Among the eight cases, those who know the former only take what is directed at, not necessarily slandering each other.' In the explanation, the Treatise explains that the slanderer is strong and violent, and the Sangha uses the method of subjugation. Initially, they teach the Sangha to handle it in detail and slowly. 'If they ask for a judgment below.' The Treatise specifically says: 'If you say that the Sangha should judge this crime for me, do not stop. If it is so, I should accept it. If it is not so, I will not accept it (accepting is clinging. This is a statement asking for a judgment from both sides).' 'The Sangha shows three methods of subjugation below.' Initially, they teach to delay the time. 'Ming' means darkness. 'Still, order him to leave the boundary below.' 'Like this, looking for a temple, explain the final judgment below.' Weak and gentle. Among the cases of non-offense, the initial is a general explanation. 'Actually having, select the five realities below.' Having the five conditions constitutes an opening, lacking one constitutes an offense. The second is about the mind, the rest are about the realm. The word 'real' is wrong. According to the commentary, it should be 'true realm and fact', referring to what...

對不謬也。想實者想心謂不凈也。若下總結。論開須具五實。反犯止在一虛。后引二律別證第五。縱知實犯互亦成謗。

第九(慈地因見羊行淫便言。羝羊如沓婆母羊如慈地尼。向諸比丘我今親見非前無根。因此而制也)。辨異中初示相。異事即見羊淫。此事謂比同人犯。疏云。若異事見向僧道聞。便是無根落在前戒。余根準此。事不下顯名。假謂詐托別事意表有根。如下五異俱名假也。釋中指緣如上。須知第四假根有別。次科中初如緣起說。二謂見犯下聚以初聚謗。三謂餘人與所謗者名姓相同。以彼所犯用謗此人。四即本在俗時曾作重過。今用加舉。五謂自語聞彼響聲言作淫盜等。上四義通三根后一唯局聞疑。言下論釋甚顯。三指略者注戒云。辨相開通並同前故。

第十(佛在羅閱祇提婆教人害佛。惡名流佈利養斷絕。便別眾食為佛訶責。因即破僧舉過設諫因制)。戒名中破僧有二。一立五法化世破四依八正。名破法輪僧。二同界各作眾法。名破羯磨僧。僧作白四法諫。三諫不捨犯殘。餘三戒並爾。總示中初科前列五諫。初二句總舉此違諫者即當篇四戒。逮下篇者即單提中有一。寄此預明。或下別釋初明三戒。如注所列。謗僧即污家。拒僧即惡性事。希謂過非常有。法隱即羯磨不行。或但下明二戒有二

【現代漢語翻譯】現代漢語譯本：『對不謬也』，是指認為真實情況的想法，實際上是想當然地認為內心是不清凈的。如果總結一下，討論開戒需要具備五個真實情況，反之，觸犯戒律僅僅在於一個虛假情況。後面引用兩條戒律分別證明第五種情況，即使知道是真實犯戒，互相之間也可能構成誹謗。

第九（慈地比丘尼因為看見公羊與母羊交配，就說：『公羊就像沓婆（Tāva，人名），母羊就像慈地尼（Cīvati，人名）。』她向其他比丘說：『我現在親眼看見了，不是之前沒有根據的。』因此制定此戒）。辨別差異中，首先展示現象。『異事』就是指看見羊交配，『此事』是指比丘像人一樣犯戒。疏中說：『如果看見不同的事情，向僧團宣揚，那就是沒有根據，落在前面的戒律中。』其餘的根據也依此類推。『事』不在下面顯現名字。『假』是指詐騙、依託其他事情，意在表明有根據，如下面的五種『異』都稱為『假』。解釋中指出因緣如上文所述。須知第四種『假根』有所區別。其次，在科文中，首先如緣起所說。第二種是指看見犯戒的下體，以最初的下體誹謗。第三種是指其他人與被誹謗者名字相同，用那個人所犯的罪過誹謗這個人。第四種是指本來在俗家時曾經犯過嚴重的過錯，現在拿出來加以指責。第五種是指自己說話，聽到那個聲音，就說做了淫亂、盜竊等事情。上面四種情況都適用於三種『根』，後面一種只侷限於聽到懷疑。下面的論述解釋非常明顯。第三種『指略』，註釋戒律說：『辨別現象、開通，都與前面相同。』

第十（佛陀在羅閱祇（Rājagṛha）時，提婆達多（Devadatta）教唆他人加害佛陀，惡名流傳，利養斷絕，於是他脫離僧團，單獨飲食，被佛陀呵責，因此破僧，舉出過失，設立勸諫，因此制定此戒）。戒律名稱中，『破僧』有兩種：一是樹立五種邪法，迷惑世人，破壞四依、八正道，這叫做『破法輪僧』；二是在同一界限內各自進行僧團事務，這叫做『破羯磨僧』。僧團進行白四羯磨法勸諫，三次勸諫不捨棄，就犯殘罪。其餘三條戒律也是如此。總的來說，首先在科文前列出五種勸諫。前兩句總括，違背這些勸諫的人，就是這一篇中的四條戒律。『逮下篇者』，是指單提戒中有一條，在這裡預先說明。或者下面分別解釋，首先說明三條戒律，如註釋所列。誹謗僧團就是玷污僧團的家風，拒絕僧團就是惡性事件，希望過分就是非常之事，法隱就是羯磨無法進行。或者下面說明兩條戒律有兩種情況。

【English Translation】 English version: '對不謬也 (Duì bù miù yě)' means that the thought of something being real is actually just assuming that the mind is impure. To summarize, discussing the opening of a precept requires five real situations; conversely, violating a precept lies in just one false situation. Later, two Vinaya rules are cited to separately prove the fifth situation, that even knowing it is a real violation, mutual accusations can still constitute slander.

The Ninth (The Bhikkhuni Cīvati, upon seeing a male sheep mating with a female sheep, said, 'The male sheep is like Tāva (a person's name), and the female sheep is like Cīvati (a person's name).' She told other Bhikkhus, 'I have now seen it with my own eyes; it is not without basis.' Hence, this precept was established). In distinguishing differences, first, the phenomenon is shown. 'Different matter' refers to seeing sheep mating; 'this matter' refers to a Bhikkhu violating the precept like a human. The commentary says, 'If one sees a different matter and proclaims it to the Sangha, then it is without basis and falls under the previous precept.' The remaining bases are inferred accordingly. 'Matter' does not reveal the name below. 'False' refers to fraud, relying on other matters, intending to show a basis, as the five 'differences' below are all called 'false.' In the explanation, the conditions are pointed out as mentioned above. It should be known that the fourth 'false root' is different. Secondly, in the section, first, as the arising of conditions is said. The second refers to seeing the genitals of a violation, slandering with the initial genitals. The third refers to others having the same name as the one being slandered, using the crimes committed by that person to slander this person. The fourth refers to having committed serious mistakes when one was a layperson, now taking them out to accuse. The fifth refers to oneself speaking, hearing that sound, and saying that one has committed fornication, theft, etc. The above four situations all apply to the three 'roots'; the latter one is only limited to hearing and doubting. The following discussion and explanation are very clear. The third 'brief indication,' the commentary on the precepts says, 'Distinguishing phenomena and opening up are the same as before.'

The Tenth (When the Buddha was in Rājagṛha, Devadatta instigated others to harm the Buddha, bad names spread, and offerings were cut off, so he separated from the Sangha and ate alone, and was rebuked by the Buddha, so he broke the Sangha, pointed out faults, and established admonishments, so this precept was established). In the name of the precept, 'breaking the Sangha' has two types: one is establishing five evil dharmas, deceiving the world, destroying the Four Reliances and the Eightfold Path, which is called 'breaking the Dharma-wheel Sangha'; the other is that within the same boundary, each conducts Sangha affairs separately, which is called 'breaking the Karma Sangha.' The Sangha conducts white four-karma admonishments; if one does not abandon after three admonishments, one commits a remnant offense. The remaining three precepts are also like this. In general, first, the five admonishments are listed before the section. The first two sentences summarize that those who violate these admonishments are the four precepts in this section. 'Reaching the next section' refers to one in the single-mention precepts, which is explained in advance here. Or, the following separately explains, first explaining the three precepts, as listed in the commentary. Slandering the Sangha is defiling the Sangha's family style, rejecting the Sangha is an evil event, hoping excessively is an extraordinary matter, and the Dharma is hidden, which means that Karma cannot be carried out. Or, the following explains that the two precepts have two situations.

意。因不辦果者閻浮一化唯提婆一人破僧究竟。余但方便故局佛在者以佛滅后無可競化故。若破羯磨僧容有至果。復通滅后。然今論犯須具二破。正取法輪為所諫耳。如下總結不廣所以。言相多者謂一一戒下成犯緣相。次科初重敘諫事生起下文。不下正明惡行必廣之意。網生謂如網目喻其多也。辨相即下所引四分等文是也。開緣即下不犯文。直略者去余廣相也。行務即上通行時要也。裨輔謂補助也。神即心識。用謂解能。次釋今戒列緣中。先出意后正列。邪三寶者調達為佛五法為法(乞食糞衣露坐不食酥鹽及魚肉五並盡形無開)。四伴為僧(名如下列)示罪中。違諫殘者注戒云。僧諫時白二。竟舍者三蘭。乃至白竟舍者一蘭。白未竟一吉。破僧蘭者五逆之一。別人提者拒屏諫故。余方法者即僧屏二諫。古今廢立委如彼疏。此不煩引。不犯中。初二破惡侶者以慈濟故。及下破非法。二三人者此明成僧不可輒破故。或下皆謂朋黨相謀害故。損減者非理侵犯也。無住處者妄行驅擯也。

十一(因前諫主伴黨助破反諫正僧。故制)。列緣中。初二並屬破主。下三正是伴助。三中言四伴者。一三聞達．二騫茶達婆．三拘婆離．四迦留羅鞮舍。諫僧者如戒本云。是比丘語彼比丘言。大德莫諫此比丘等。結犯開緣大同前戒。

【現代漢語翻譯】現代漢語譯本：意義是：因為不能成就果位的人，在閻浮提（Jambudvipa，指我們所居住的這個世界）教化眾生，只有提婆達多（Devadatta，佛陀的堂兄弟，以破僧著稱）一人徹底地破壞了僧團。其餘的人只是爲了方便，所以侷限於佛陀在世的時候，因為佛陀滅度后，就沒有人可以競爭教化了。如果破壞了羯磨僧（Karma Sangha，指如法進行羯磨的僧團），或許還有成就果位的可能，並且可以延續到佛陀滅度之後。然而，現在討論的是違犯戒律，必須具備兩種破壞。主要是以法輪（Dharma Wheel，指佛法）作為勸諫的對象。如下面的總結沒有詳細說明原因。說到『相多』，是指每一條戒律下構成違犯的因緣相。下一個科判首先重新敘述勸諫事情的發生，下文沒有明確說明惡行必定廣泛的意思。『網生』，是指像網的網眼一樣，比喻其多。『辨相』，就是下面所引用的《四分律》等文獻。『開緣』，就是下面的不犯戒的情況。『直略』，是去除其餘廣泛的相狀。『行務』，就是上面通行的重要事項。『裨輔』，是輔助的意思。『神』，是指心識。『用』，是指理解能力。接下來解釋現在的戒律，在列出因緣中，先說明意義，然後正式列出。『邪三寶』，指提婆達多以五法為佛，以五法為法（乞食、糞衣、露坐、不食酥鹽以及魚肉，這五種都盡形壽奉行，沒有開許）。以四人為僧（名字如下列出）。在示罪中，違背勸諫而犯殘罪，注戒中說：僧團勸諫時，白二羯磨（一種僧團儀式），如果最終放棄，則犯三蘭罪（僧殘罪的一種）。乃至白了之後最終放棄，則犯一蘭罪。白了但未完成，則犯一吉罪（單墮罪的一種）。破壞僧團是五逆罪之一。『別人提』，是因為拒絕屏除勸諫的緣故。其餘的方法，就是僧團屏除二人進行勸諫。古今的廢立，詳細情況如彼疏所說，這裡就不煩瑣地引用了。不犯戒的情況中，最初兩種是破壞惡友，因為慈悲救濟的緣故，以及下面的破壞非法。『二三人』，這裡說明成立僧團不容易，不可以隨便破壞，所以說『或下』，都是指朋黨相互謀害的緣故。『損減』，是指不合道理地侵犯。『無住處』，是指胡亂地進行驅逐。

十一（因為之前勸諫的主事者、同伴、黨羽幫助破壞，反過來勸諫正僧，所以制定此戒）。列出因緣中，最初兩種都屬於破壞主事者。下面三種正是同伴幫助。三種中說到四伴，一是三聞達（Tri-samvadaka），二是騫茶達婆（Ksandaka-datta），三是拘婆離（Kubarika），四是迦留羅鞮舍（Karunadatta）。勸諫僧團，如戒本所說：『這位比丘對那位比丘說：大德，不要勸諫這位比丘等人。』結犯和開緣與前面的戒律大同小異。

【English Translation】 English version: The meaning is: Because those who cannot achieve fruition, in Jambudvipa (the world we live in), only Devadatta (Buddha's cousin, known for breaking the Sangha) completely destroyed the Sangha. The rest are only for convenience, so they are limited to the time when the Buddha was alive, because after the Buddha's Nirvana, no one can compete for teaching. If the Karma Sangha (Sangha performing Karma properly) is destroyed, there may be a possibility of achieving fruition, and it can continue after the Buddha's Nirvana. However, what is being discussed now is violating the precepts, which must have two kinds of destruction. The main thing is to take the Dharma Wheel (Dharma) as the object of admonition. The following summary does not explain the reason in detail. When it says 'many aspects', it refers to the causal aspects that constitute a violation under each precept. The next section first recounts the occurrence of the admonition, and the following text does not explicitly state that evil deeds must be widespread. 'Net-like' refers to being like the meshes of a net, a metaphor for its multiplicity. 'Distinguishing aspects' refers to the literature such as the Sarvastivada Vinaya quoted below. 'Exceptions' refers to the situations where there is no violation of the precepts below. 'Direct and brief' is to remove the other broad aspects. 'Conduct' refers to the important matters that are commonly practiced above. 'Supplementary' means to assist. 'Spirit' refers to consciousness. 'Use' refers to the ability to understand. Next, explain the current precepts, and in listing the causes, first explain the meaning, and then formally list them. 'Evil Three Jewels' refers to Devadatta taking the five dharmas as the Buddha, and the five dharmas as the Dharma (begging for food, wearing rags, sitting in the open, not eating ghee, salt, fish, and meat, all of which are practiced for life without exception). Taking four people as the Sangha (names listed below). In showing the offense, violating the admonition and committing a Sanghavasesa offense, the commentary on the precepts says: When the Sangha admonishes, a formal motion is made twice (a Sangha ritual), and if it is finally abandoned, a Sanghavasesa offense is committed. Even if it is finally abandoned after the motion, a Thullaccaya offense is committed. If the motion is made but not completed, a Pacittiya offense is committed. Destroying the Sangha is one of the five heinous crimes. 'Separate mention' is because of refusing to exclude admonition. The rest of the methods are the Sangha excluding two people to admonish. The establishment and abolition of ancient and modern times are detailed in the commentary, so I will not quote it here. Among the situations where there is no violation of the precepts, the first two are destroying evil friends, because of compassion and relief, and destroying illegal acts below. 'Two or three people' here explains that it is not easy to establish a Sangha, and it cannot be destroyed casually, so it says 'or below', which all refers to cliques plotting to harm each other. 'Damage' refers to unreasonable infringement. 'No dwelling place' refers to reckless expulsion.

Eleven (Because the previous admonisher, companions, and partisans helped to destroy, and in turn admonished the correct Sangha, this precept was established). In listing the causes, the first two belong to destroying the person in charge. The following three are the companions helping. Among the three, the four companions are: one is Tri-samvadaka, the second is Ksandaka-datta, the third is Kubarika, and the fourth is Karunadatta. Admonishing the Sangha, as the precepts say: 'This bhikkhu said to that bhikkhu: Venerable, do not admonish these bhikkhus.' The conclusion of the offense and the exceptions are largely the same as the previous precepts.

十二(佛在舍衛有比丘在䩭連聚落行惡污家。舍利弗往擯反謗故制)。戒名舉下列緣。配對可見。列緣中二云。心無悔者善見明有六比丘。同在聚落。聞舍利弗將至。二人遠去。二人懺悔。二人不去不悔被擯。故謗也。污家下簡示兩緣顯戒正制。釋初緣四分中初科。依者取附傍之義。所依四別所污不殊。第三一種但令恃勢意涉私曲不必與物。四皆名污者莫非壞彼凈信令生厚薄故。今時比丘曾不染道貪求無足。構召門徒送惠無時。唯希請命與少得多有同市易。能所俱墮豈望生福。覆滅之甚莫若於斯。真出家兒慎莫習此。惡行中三。初種花等者掘壞業。若下習近淫慾業。歌下掉戲業。三中一一皆有身作口作。尋文可見。溉音蓋澆也。倡伎即作樂人。俳說謂同俳優浮俗之語。僧祇中先釋依義。若依下簡惡行。若俗下明污家通括前後。釋此二相大約不出自他兩損。多論通標中。初明污家。言種種者如后所列。作下明惡行。文舉因果以顯名義。別釋中五段。前四永制后一暫開。又初四損自二三損他。初云凡所求者總收多事。不問公私善惡。皆不許之。何下出意。以非沙門所宜為故。二中縱賢善者據比丘言之。三云贈遺。遺字去呼獻也。四中起塔等者有為世善猶不離過。罪福雙感故。不如靜坐等者無漏凈業出離因故。真法身

【現代漢語翻譯】現代漢語譯本十二(佛陀在舍衛城，有比丘在䩭連（Kalandaka）聚落從事惡劣行為，玷污僧團名聲。舍利弗（Sariputta）前往驅逐他們，反遭誹謗，因此制定此戒)。戒條名稱、所列舉的因緣，以及配對情況都清晰可見。所列舉的因緣中有兩種情況。第一種是『心中沒有悔意』，《善見律毗婆沙》（Samantapasadika）中記載有六位比丘，同在一個聚落。聽說舍利弗將要到來，兩人遠遠逃走，兩人表示懺悔，兩人既不離開也不懺悔，最終被驅逐，因此誹謗舍利弗。『玷污僧團名聲』，以下簡要說明兩種因緣，以彰顯戒律的真正制定目的。解釋第一個因緣，四分律（Dharmaguptaka Vinaya）中，第一科『依』，是依附、依靠的意思。所依附的對象有四種，但玷污僧團名聲的方式沒有不同。第三種情況，只要憑藉權勢，意圖涉及私下的不正當行為，不一定需要實際給予財物。這四種情況都可以稱為『玷污』，因為它們都破壞了人們對僧團的清凈信心，使人們產生好惡之心。現在的比丘，從不以佛法為滿足，貪求無度。招攬門徒，不斷索取供養。只希望給予少量，獲得大量，如同市場交易一般。能施者和所施者都一同墮落，又怎能期望獲得福報？覆滅的程度，沒有比這更嚴重的了。真正的出家人，切勿學習這種行為。惡行中有三種。第一種是種植花草等，屬於挖掘破壞業。『若下』是習近淫慾業。『歌下』是嬉戲玩樂業。這三種惡行，每一種都有身作和口作。詳細內容可以查閱原文。『溉』讀作『蓋』，是澆灌的意思。『倡伎』是指演奏音樂的人。『俳說』是指說一些如同俳優一樣輕浮庸俗的話。僧祇律（Mahasamghika Vinaya）中，首先解釋了『依』的含義。『若依下』簡要說明了惡行。『若俗下』說明了玷污僧團名聲的行為，涵蓋了前後兩種情況。解釋這兩種現象，大致不出自損和他損兩種。多論（Samantapasadika）的通標中，首先說明了玷污僧團名聲的行為。『言種種者』，如同後面所列舉的。『作下』說明了惡行。文中列舉了因和果，以彰顯其名稱和含義。分別解釋中，分為五個部分。前四個是永久禁止的，后一個是暫時允許的。而且，前四個是損害自身的，第二、三個是損害他人的。第一種情況，『凡所求者』，總括了多種事務。不論是公事還是私事，是善事還是惡事，都不允許。『何下』說明了原因。因為這些都不是沙門所應該做的。第二種情況，『縱賢善者』，是針對比丘而言的。第三種情況，『贈遺』，『遺』字讀作『去』，是獻上的意思。第四種情況，『起塔等者』，屬於有為的世間善事，仍然無法脫離過失。罪和福同時產生。『不如**等者』，因為無漏的清凈業是出離輪迴的原因。真正的法身（Dharmakaya）

【English Translation】 English version 12 (The Buddha was in Shravasti. There were monks in Kalandaka village engaging in evil and defiling practices. Shariputra went to expel them but was slandered, hence this precept was established). The name of the precept, the listed causes, and the pairings are all clearly visible. Among the listed causes, there are two situations. The first is 'those who have no remorse in their hearts.' The Samantapasadika records that there were six monks in the same village. Upon hearing that Shariputra was coming, two fled far away, two expressed repentance, and two neither left nor repented, and were eventually expelled, hence the slander against Shariputra. 'Defiling the reputation of the Sangha,' the following briefly explains two causes to highlight the true purpose of establishing the precept. Explaining the first cause, in the Dharmaguptaka Vinaya, the first section 'reliance' (依), means to rely on or depend on. There are four types of objects to rely on, but the ways of defiling the Sangha's reputation are no different. The third situation is that as long as one relies on power, intending to engage in private and improper conduct, it is not necessary to actually give material things. These four situations can all be called 'defiling' because they all destroy people's pure faith in the Sangha, causing people to have likes and dislikes. Present-day monks never find satisfaction in the Dharma, and are endlessly greedy. They solicit disciples and constantly demand offerings. They only hope to give a little and receive a lot, like a market transaction. Both the giver and the receiver fall together, so how can they expect to gain merit? There is no greater destruction than this. True renunciants, do not learn this behavior. There are three types of evil conduct. The first is planting flowers, etc., which belongs to the karma of digging and destroying. 'If below' refers to the karma of approaching lustful desires. 'Singing below' refers to the karma of frivolous play. Each of these three evil conducts has both bodily and verbal actions. Detailed content can be found in the original text. '溉' is read as '蓋', which means to irrigate. 'Entertainers' refers to people who play music. 'Parody' refers to saying some frivolous and vulgar words like actors. In the Mahasanghika Vinaya, the meaning of 'reliance' is first explained. 'If relying below' briefly explains the evil conduct. 'If secular below' explains the behavior of defiling the Sangha's reputation, covering both the previous and subsequent situations. Explaining these two phenomena, they generally do not go beyond harming oneself and harming others. In the general introduction of the Samantapasadika, the behavior of defiling the Sangha's reputation is first explained. 'The so-called various' are as listed later. 'Making below' explains the evil conduct. The text lists the cause and effect to highlight its name and meaning. In the separate explanations, it is divided into five parts. The first four are permanently prohibited, and the last one is temporarily allowed. Moreover, the first four are harmful to oneself, and the second and third are harmful to others. In the first situation, 'whatever is sought' encompasses various matters. Whether it is public or private, good or bad, it is not allowed. 'What below' explains the reason. Because these are not what a Shramana should do. In the second situation, 'even if virtuous and good' is addressed to the monks. In the third situation, 'giving gifts,' the word '遺' is read as '去', which means to offer. In the fourth situation, 'building pagodas, etc.' belongs to the meritorious worldly deeds, but still cannot escape faults. Sin and merit arise simultaneously. 'Not as ** etc.' because the undefiled pure karma is the cause of liberation from reincarnation. The true Dharmakaya.

者即是戒體。五中難開緣如盜戒。寄語來學細覽斯文。且心識非愚耳。目猶具何事終年講讀殊無一句染神。豈異盲聾。信同土木必懷高操勿混下流。不唯沉屈平生更乃毀傷三寶。愿詳聖訓返照自心忽悟前非早須改跡。不犯中二。初污家不犯得與七人。若種下惡行不犯得作五事。初非掘壞自作教人皆為供養。文言自取義非自摘。若人下開走。若度下開揚跛行(即𨁑行也。此二前惡行中不出)。若伴下開呼嘯。若為下開作使(律云。若不肴書持往。及為白衣作使皆突吉羅。前亦闕引)。前列共女坐及歌舞等此無開者。性惡之漸蕩逸之端。故可知矣。

十三(佛在拘睒彌間陀惡性拒諫因制)。列緣云自恃者即如闡陀。諸比丘諫時反云。我應教諸大德。我聖主得正覺故(由本侍佛控馬逾城入山。成道后乃出家。故常恃此陵慢於他)。釋中初文旁略教者。即拘留孫偈。通會中問引略偈難今廣文。論指經中即十誦戒本。與四分詞有少異。答中初總舉。云因時者隨機興制。不可一概故。言乖謂文或有異。趣合謂各有其理。一下別示。六中第五並是善事自他二利分之自別。餘五皆善惡相對。初約愛憎慈心損益對。二約根利鈍對。三聞見廣狹對。無補謂不益於人。四求利為法對。六初心久學對。兼人謂倍人之智。不犯中五事。初即

【現代漢語翻譯】現代漢語譯本：這就是戒體（持戒的根本）。五種情況下難以開緣，例如盜戒。告訴後來學習的人仔細閱讀這些文字。而且你的心識並不愚笨，眼睛也還明亮，為什麼終年講讀卻始終沒有一句觸動你的心靈？這和盲聾有什麼區別？相信如同土木一般麻木。一定要懷有高尚的品德，不要混同于下流。不僅會使自己一生沉淪，更會毀壞損害三寶（佛、法、僧）。希望詳細瞭解聖人的教誨，反省自己的內心，如果忽然醒悟之前的錯誤，就要及早改正自己的行為。不犯中二，最初玷污家庭不犯，得到與七人有關的事情。如果種下惡行，不犯可以做五件事，最初不是挖掘破壞，自己做或教別人做都是爲了供養。文字的含義自己去理解，不是自己隨意摘取。如果有人在下面打開逃走。如果度化眾生在下面打開宣揚跛行（就是瘸腿行走。這兩種情況在之前的惡行中沒有出現）。如果陪伴在下面打開呼嘯。如果爲了某事在下面打開作為使者（律典說，如果不肴書持往，以及為白衣做事，都是突吉羅（一種輕罪）。之前也缺少引用）。前面列舉的與女子同坐以及歌舞等，這些都沒有開緣的情況。這些是罪惡的開端，放蕩逸樂的源頭，所以可以知道了。

十三（佛陀在拘睒彌（Kauśāmbī）期間，陀（Chanda）惡性拒諫，因此制定此戒）。列舉因緣說自恃者就像闡陀（Chanda）（侍奉佛陀的人）。眾比丘勸諫時，反而說：『我應該教導各位大德，因為我是聖主的覺悟者』（因為他原本侍奉佛陀，控制馬匹逾越城墻進入山中，佛陀成道后他才出家，所以常常以此自恃，輕慢他人）。釋義中，最初的文字旁略教者，指的是拘留孫佛（Kakusandha Buddha）的偈頌。通會中的提問引用了略偈，難以理解現在的廣文。論中指的是經中的《十誦戒本》。與《四分律》的詞語有少許差異。回答中，最初總的來說，說因時者是隨機制定，不能一概而論。所以說『乖』是指文字或許有差異，『趣合』是指各有其道理。下面分別說明。六種情況中，第五種是善事，可以分為自利和他利，其餘五種都是善惡相對。最初是關於愛憎、慈心、損益的對比。第二是關於根器的利鈍的對比。第三是關於聞見的廣狹的對比，無補是指對人沒有益處。第四是求利和為法的對比。第六是初心和久學的對比。兼人是指超過常人的智慧。不犯中的五件事，最初是...

【English Translation】 English version: This is the Śīla-skandha (the foundation of precepts). There are five circumstances where it is difficult to open an exception, such as the precept against stealing. Tell those who come to learn to carefully read these texts. Moreover, your mind is not foolish, and your eyes are still bright, so why do you lecture and study all year round without a single sentence touching your heart? What is the difference between this and being blind and deaf? Believe that you are as numb as earth and wood. You must have noble virtues and not mix with the lower classes. Not only will you sink in this life, but you will also destroy and harm the Three Jewels (Buddha, Dharma, Sangha). I hope you will learn about the teachings of the saints in detail, reflect on your own heart, and if you suddenly realize your previous mistakes, you must correct your behavior as soon as possible. Among the non-offenses, two are not offenses: initially defiling the family is not an offense, and obtaining something related to seven people. If you plant evil deeds, it is not an offense to do five things. Initially, it is not digging and destroying; doing it yourself or teaching others to do it is all for offering. Understand the meaning of the words yourself; do not pick them out arbitrarily. If someone opens and runs away below. If you are converting sentient beings, open and proclaim the limping walk (that is, walking with a limp. These two situations did not appear in the previous evil deeds). If you accompany, open and whistle below. If it is for something, open and act as a messenger below (the Vinaya says that if you do not bring books and go, and if you act as a messenger for a layman, it is all a Dukkrata (a minor offense). The previous citation was also missing). The previously listed sitting with women and singing and dancing, etc., none of these have circumstances for opening an exception. These are the beginnings of evil and the source of licentious pleasure, so it can be known.

Thirteen (The Buddha was in Kauśāmbī when Chanda, with his evil nature, refused to be admonished, so this precept was established). Listing the causes and conditions, it says that the self-reliant are like Chanda (the attendant of the Buddha). When the Bhikshus admonished him, he retorted, 'I should teach you great virtues, because I am the enlightened one of the Holy Lord' (because he originally served the Buddha, controlling the horse to cross the city wall and enter the mountain, and he only became a monk after the Buddha attained enlightenment, so he often relied on this to despise others). In the interpretation, the initial text, 'those who teach by the side,' refers to the Gatha of Kakusandha Buddha. The question in the General Assembly quotes the abbreviated Gatha, which is difficult to understand in the current extensive text. The treatise refers to the Śīla-skandha of the Ten Recitations in the Sutra. There are slight differences in the words from the Four Divisions Vinaya. In the answer, initially, in general, it is said that 'those who are in time' are formulated according to circumstances and cannot be generalized. Therefore, 'discrepancy' means that the words may be different, and 'convergence' means that each has its own reason. The following explains separately. Among the six situations, the fifth is a good deed, which can be divided into benefiting oneself and benefiting others. The remaining five are all relative to good and evil. Initially, it is about the contrast between love and hate, loving-kindness, and benefit and harm. The second is about the contrast between the sharpness and dullness of the faculties. The third is about the contrast between the breadth and narrowness of hearing and seeing. 'No supplement' means that it is not beneficial to people. The fourth is about the contrast between seeking profit and seeking the Dharma. The sixth is about the contrast between the initial intention and long-term learning. 'Concurrent person' refers to wisdom that exceeds that of ordinary people. Among the five things that are not offenses, the first is...

順諫。二非法者諫不如教故。三無智訶者不當理故。四實爾者省己無非故。五錯說者不作意故。

二不定標指中屏露不同為二。不審實犯為不定。上總戒分下攝威儀。故當第三。文下二句指廣。文疏通指古疏。故云久列。疏釋廣律比丘戒本辨此二戒廣列義門。故云在戒本也。今此但明成犯緣相。自余義章並見戒疏義鈔。故云略述大意也。制意中。初二為他意見戒緣。三是為法。四即為己淫重由成。故云惡業次第也。

一屏處不定(佛在舍衛。迦留陀夷與優婆夷共屏覆坐說非法語。毗舍佉母見白佛。因制)。犯緣中。隨作犯者若論所犯各自如篇。此中但制令俗生疑。正篇犯吉。疏云。緣通七聚犯唯在吉。斯明證也。釋中本宗文有三。初簡境。人女簡非畜。有智簡幼小狂睡。未終簡死壞。獨下二明所造事。望人有二。男女各一故名為獨。在下三釋屏處又四。初明二屏。但取他人兩不見聞不必房室。常語者聲不大小也。覆處蓋者文不指物隨有皆成。障處樹等事局。故云及余無不收也。可作處者具上三故。他部中初科前列諸境以遮疑濫。設下明第三人。皆無辨識縱多非證。善見文釋初緣義兼第三。以盲聾等非明證故。言多女者同類喜聞容相隱覆。雖復聞見猶非證人。結示中即指篇眾。

二露處不定(國土犯

人並同前戒唯露處為別)。初句標名次句指同。犯緣亦四唯改第一為露處。餘三並同。今更辨異一所在異即戒兩分。二所作異謂可淫不可淫。三所說異前唯說淫后通粗語。四所疑異前三后二並如戒本。◎

◎三十捨墮名兼罪懺。律本隨戒並列悔法。故獨此篇指懺如后。即懺篇也。

初戒(佛在舍衛。六群畜多長衣。彼常經營莊嚴衣服積而藏舉。因制)。制意中。功德財者財喻戒法能齊貧苦。若貪世利必喪道財。欲富道財須遠世利。初是增惑。二即長業。三違教行。第一緣中初科。上句定所屬謂下示名體。三衣外者若受百一則百一外為長。簡辨中初科前引二文定量。若下次辨犯相。初明應量。下引多論明不應量。昔人據律不應非犯。今據聖論罪分提吉。犯懺不殊。簡濫中此據正加受者為言。必在受外通須凈施。三中又三。初不受無犯者無別長故。缺壞二罪逐日隨結。若下用長為受。上明加受失凈。無長防者以凈本防長今非長故。下明舍受重說。恐謂已凈后不須故。又下指擬非長即入三衣數故。問。後用加持不。答。指但免長不即加持。故知衣成別自加受。下約肘量者則明量外非法服限。文舉一衣餘二類準。褻本音薛字當作褻。音㲲即布帛也。問中以月望衣從十一日至二十九隨足即成。已出十日不容更開。但

線絣裁割即免長過(便加受故)。此則與上指作用違故須會通。答中約先有無以分兩別。初明月望。彼因但三衣比丘伽梨故爛十日不辦遂開一月。故知先有明矣。上下決上指作不開本有。結中。須是己者簡示他物非所犯故。下引證者彼約日數以分四衣。大衣為五日衣。七條為四日衣。五條為二日衣。長衣為一日衣。彼恐營衣廢業故。約日限之則明非他物矣。余緣中初科。第二屬己定者。雖是己長忘等緣差容不定屬故。言忘等者即下八門。不犯皆非定也。三中注綿毛者此約不成衣相者為言。釋第三緣。明分齊中。言地了者即明相現方維可辨故。指同前者上云過限作吉羅懺。次科縛束者不問財體同異多少。同爲一物。不縛束者縱在一處亦隨別犯。說凈離合事亦同之。相染中初日得者為能染。后九日得皆名所染。恐謂財體大小不同不相染故。或可昔計不應量非犯。故問決之。初問答中上句正答。如下引例。以足食戒前足約五正後犯通二食。可例所染(舊云俱作㮛懺非也。衣雖相染罪隨大小不可濫故)。次問答中。上明懺同下示染同。大即應量小即不應量。律提論吉如前所引。釋第四中僧祇文為二。初通明六緣皆未入手故不犯。若施下二別示僧物又二。初明未分。問。與前何別。答。前云分未入手則顯分已未入。此言僧物未分

則是一向未分。若下次明己分共分。一人作凈通及餘人。注中前明二人共分為犯。此言不作過日犯舍故須和會。共活屬己已定。不共反之故不相違。四分五事者二衣中具列。長衣入手五中之一。邊僧既少卒無對說。但未手提容得待人。準此下義決。余方者通指有僧之處。且如此土雖在邊隅僧多須閉。必無僧處可準上開。伽論四種。三是身受。想即心繫不待身觸。了論約眼與身歷為四句。初句言入算數者。從此為初計十日故。次句不出其相。如雲霧闇中受物是也。第三雙亦入算可知。反明非算特顯異相。第四雙非如物在他處遣報令受及伽論作想之類。皆得入算。釋第二中八門不染。初委示第一門。律中句法頗繁。須者自檢。彼有十段。初段十日俱得。今鈔不出。第二段但一日不得自有九句。鈔云二日不得者此舉初句。文云。初日得二日不得。三日乃至十日得。九日中所得盡尼薩耆(中間略卻七句在乃至中收。如雲一日得二日得三日不得如是逐句降一日)。乃至十一日者此舉第九句(合作十日字誤世多錯解。由不檢文)。文云。一日二日三日乃至九日得。十日不得。九日中所得衣盡尼薩耆(律中下去八日得二日不得乃至最後一日得九日不得共八段。鈔並略之。但明第二位首后二句。余可知矣)。但使不得衣日則無相染。故

云通皆不犯。如下結前標后故總云八門。無法緣者謂非八門開也。二者下列餘七門(作句並同前具出如別)。四即奪失。五謂燒漂故注顯之。灼即燒也。六中轉作帽襪不入長故。第八注中初句總標。次二句別釋。后句例開。貿易中初文。以律言通容彼異解。故須決正。次科初二句出古解。彼謂貿得新衣為前衣染犯故尼薩耆。不合箸用故突吉羅。論下引斥文有二段。初明舍懺后雖更改皆從本犯。應及不應二種相別(上是因引下文正用)。二衣即應量不應量下同。二若下正明貿易文明后衣不懺。不捨頗見昔非。已入凈者新衣無染應凈法故。三中初明一提。準上論云懺先罪故。次判一吉下引律證。文制不應違教結吉明矣。不犯中初科。即前八門二三兩位下明奪失燒漂。同前四五餘略不出。次異想中。言奪等者律列四想。此但明奪。餘三下指同。本律但開不犯不明更開。故引十誦決之。三中初文四緣開者前據虛想。此約實失故注以簡之。問。若實奪失何容后得耶。答。奪失水漂皆可再獲。燒有餘殘義亦無爽。註文末句因點受持。由奪等緣失本受法。后得重加。義在離衣緣同因示。次科為三。初牒釋。言取著者謂有犯舍三衣。由失正衣即無長過。可取著用故列不犯。註釋頗詳。伽論下次引證。過十日衣即犯長者意以有犯必無離宿

【現代漢語翻譯】云通皆不犯：雲遊和交通都不犯戒。如下結前標后故總云八門：如下總結前文，標明後文，所以總稱為八門。無法緣者謂非八門開也：沒有因緣的情況是指沒有開啟這八門。二者下列餘七門(作句並同前具出如別)：第二種情況是列出其餘七門（造句和前面一樣，詳細列出，如同之前）。四即奪失：第四種情況是搶奪或遺失。五謂燒漂故注顯之：第五種情況是燒燬或漂走，所以註釋中特別說明。灼即燒也：灼就是燒燬的意思。六中轉作帽襪不入長故：第六種情況是轉作帽子或襪子，因為不屬於長衣。第八注中初句總標。次二句別釋。后句例開：第八種情況的註釋中，第一句是總的標明，接下來的兩句是分別解釋，最後一句是舉例說明。貿易中初文。以律言通容彼異解。故須決正：貿易中的第一段文字，從戒律的角度來說，可以容許不同的解釋，所以需要明確糾正。次科初二句出古解。彼謂貿得新衣為前衣染犯故尼薩耆。不合箸用故突吉羅：下一段的前兩句是古代的解釋。他們認為，如果用舊衣服換得新衣服，舊衣服因為沾染了新衣服的罪過，所以犯了尼薩耆波逸提罪（Nissaggiya Pacittiya，捨墮罪）。新衣服不適合穿用，所以犯了突吉羅罪（Dukkata，惡作罪）。論下引斥文有二段。初明舍懺后雖更改皆從本犯。應及不應二種相別(上是因引下文正用)：下面的論述引用了駁斥的文字，分為兩段。第一段說明，即使捨棄懺悔后又更改，仍然按照最初的罪過來判。應該和不應該兩種情況有所區別（上面是引出下文的原因，下面是正式的運用）。二衣即應量不應量下同：兩種衣服，即符合尺寸的和不符合尺寸的，下面也是一樣。二若下正明貿易文明后衣不懺。不捨頗見昔非。已入凈者新衣無染應凈法故：第二種情況是正式說明，通過貿易獲得的新衣服不需要懺悔。不捨棄舊衣服，可以看出以前的錯誤。已經進入清凈狀態的新衣服沒有沾染罪過，應該用清凈的方法處理。三中初明一提。準上論云懺先罪故：第三種情況，首先說明前提，根據上面的論述，應該先懺悔之前的罪過。次判一吉下引律證。文制不應違教結吉明矣：接下來判斷，犯一次吉羅罪（Dukkata，惡作罪），下面引用戒律來證明。戒律的規定不應該違背教義，犯吉羅罪是很明顯的。不犯中初科。即前八門二三兩位下明奪失燒漂。同前四五餘略不出：不犯戒的第一種情況，就是前面的八門中的第二和第三種情況，下面說明搶奪、遺失、燒燬、漂走。和前面的第四和第五種情況相同，其餘的省略不提。次異想中。言奪等者律列四想。此但明奪。餘三下指同。本律但開不犯不明更開。故引十誦決之：接下來是不同的想法。說到搶奪等情況，戒律中列出了四種想法。這裡只說明搶奪，其餘三種在下面指出相同。原本的戒律只是說明不犯戒的情況，沒有明確說明進一步的情況，所以引用《十誦律》來解決。三中初文四緣開者前據虛想。此約實失故注以簡之：第三種情況，第一段文字，四種因緣可以開許的情況，前面是根據虛假的想法。這裡是根據實際的遺失，所以用註釋來區分。問。若實奪失何容后得耶。答。奪失水漂皆可再獲。燒有餘殘義亦無爽：問：如果確實被搶奪或遺失，怎麼可能後來又得到呢？答：被搶奪、遺失或被水漂走的東西都可以再次獲得。燒燬后如果還有剩餘，意義上也沒有什麼不同。註文末句因點受持。由奪等緣失本受法。后得重加。義在離衣緣同因示：註釋的最後一句是因為點受持。由於搶奪等因緣失去了原本的受法，後來得到後重新加上。意義在於離開衣服的因緣相同，因此加以說明。次科為三。初牒釋。言取著者謂有犯舍三衣。由失正衣即無長過。可取著用故列不犯：下一段分為三部分。首先是重複解釋。說到取用，是指有犯戒而捨棄三衣的情況。由於失去了正衣，就沒有了長衣的過失，可以取用，所以列為不犯戒。註釋頗詳。伽論下次引證。過十日衣即犯長者意以有犯必無離宿：註釋非常詳細。《伽論》下面引用證明。超過十日的衣服就犯了長衣的過失，意思是說，如果犯了戒，一定不能離開住所。

【English Translation】 Cloud travel and transportation are not offenses. The following summarizes the previous and indicates the subsequent, hence the general term 'eight gates'. The absence of a causal condition means that these eight gates are not open. The second case lists the remaining seven gates (the sentence structure is the same as before, with detailed explanations as before). The fourth is robbery or loss. The fifth refers to burning or drifting away, hence the note clarifies it. 'Burning' means burning. The sixth, converting into hats or socks, does not count as long robes. In the eighth note, the first sentence is a general indication, the next two sentences are separate explanations, and the last sentence is an example. In trade, the initial text, in terms of the precepts, allows for different interpretations, so it needs to be clarified and corrected. The next section's first two sentences present an ancient interpretation. They believe that trading for new clothes causes the previous clothes to be tainted, thus committing a Nissaggiya Pacittiya (an offense requiring forfeiture). The new clothes are not suitable for wearing, thus committing a Dukkata (an offense of wrong-doing). The following discussion quotes refuting texts, divided into two sections. The first section explains that even if one abandons repentance and then changes, the original offense is still followed. There is a distinction between what is appropriate and inappropriate (the above is the reason for introducing the following text, and the following is the formal application). Two robes, namely those that are of the correct size and those that are not, are the same below. The second case is a formal explanation that the new clothes obtained through trade do not require repentance. Not abandoning the old clothes shows the past mistakes. The new clothes that have entered a state of purity are not tainted and should be treated with pure methods. The third case first clarifies the premise, according to the above discussion, one should first repent of the previous offenses. Next, it is judged that committing one Dukkata (an offense of wrong-doing), and the precepts are cited below to prove it. The regulations of the precepts should not violate the teachings, and committing a Dukkata is obvious. The first case of not committing an offense is the second and third cases of the previous eight gates. Below, it explains robbery, loss, burning, and drifting away. It is the same as the previous fourth and fifth cases, and the rest are omitted. Next, in different thoughts, when talking about robbery, etc., the precepts list four thoughts. Here, only robbery is explained, and the remaining three are indicated as the same below. The original precepts only explain the cases of not committing an offense and do not clearly explain further situations, so the Dasavargika Vinaya (Ten Recitation Vinaya) is cited to resolve it. The third case, the first text, the four conditions that allow for opening, the previous is based on false thoughts. This is based on actual loss, so the note distinguishes it. Question: If it is actually robbed or lost, how can it be obtained later? Answer: Things that are robbed, lost, or drifted away by water can be obtained again. If there is residue after burning, there is no difference in meaning. The last sentence of the note is because of pointing out the acceptance and upholding. Due to the conditions of robbery, etc., the original Dharma of acceptance is lost. If it is obtained later, it is added again. The meaning lies in the same conditions of leaving the robes, so it is indicated. The next section is divided into three parts. First, it repeats the explanation. When talking about taking and using, it refers to the case of having committed an offense and abandoning the three robes. Since the proper robe is lost, there is no fault of long robes, and it can be taken and used, so it is listed as not committing an offense. The note is very detailed. The next citation is from the Agama. The intention of the robe exceeding ten days is that one has committed the offense of long robes, meaning that if one has committed an offense, one must not leave the residence.

故設此問。答中可證加受得成。何下三釋妨。指前云者即貿易中。彼言不得故須通會。答中初句釋通前文。今下正顯今意。色猶數也。下引二文。色體不如並許加受足為今例。問。為開暫時為得求作。答。文似暫開不妨永用。今以義判或有可別求。卒營未及暫用彌善。或守己少欲趣足被形。義通久永。善見五大通收正間。僧祇俗衣彼因借被作凈安紐故。四中注云重物者。以用重故準知。入凈方有長過。被褥說凈諸律無文。故云未見等。下引十誦僧別得受。但得受用不明說凈。五中付衣者律作受付囑衣者。即所囑藏舉人也。水陸等者此並人衣隔絕不及故開。例余緣阻通入不犯故云等也。

第二(佛在舍衛。六群持衣寄親厚往人間遊行。故制)。名中三衣簡余衣。宿者結犯限分。列緣中第三通收四礙如后具釋。第四有緣不及律開遙舍。或復奔會二皆無犯。非此則為犯緣。第五下列七緣通入開位。釋第一中初文先示罪相。五衣者附明尼制。祇支覆肩皆入制故。非下釋上余衣。初正釋。長下點古。波謂余衣言通長物。離亦吉故。約根中前二並受罪。重輕者制聽別故。后二皆聽罪。有無者法分受凈物屬自他故。下指戒疏見離衣戒。二中本明受持。而指作衣法者以作如法方成受故。三中初科前指所出。如下釋中具標部號。上

【現代漢語翻譯】現代漢語譯本：因此設立此問。回答中可以證明加受（額外接受）可以成立。『何下三釋妨』是指前面說的，『指前云者』就是指貿易中的情況。他們說『不得』，所以需要融會貫通。回答中的第一句解釋是爲了融會貫通前面的文義。『今下正顯今意』是現在正式顯明現在的意思。『色猶數也』，『色』就像數字一樣。下面引用兩段經文。『色體不如並許加受足為今例』，『色』的本體不如法，可以允許額外接受，足以作為現在的例子。問：是爲了暫時開許，還是爲了可以請求製作？答：經文看起來是暫時開許，不妨永久使用。現在用義理來判斷，或許有可以另外請求製作的情況。倉促經營來不及，暫時使用更好。或者安守本分，少欲知足，符合自己的情況，義理上可以永久使用。《善見律毗婆沙》中五大（五種需要守護的根本戒律）可以通收正間（正戒和間戒）。《僧祇律》中，俗人的衣服，是因為借來穿作凈衣和安紐（一種縫紉方法）的緣故。四中，註釋說『重物者』，因為使用貴重的東西，可以推知。進入凈地才會有長過（長時間持有）的罪過。被褥的『說凈』，各部律典沒有記載，所以說『未見等』。下面引用《十誦律》，僧人可以另外得到受持，但只說得到受用，沒有明確說『凈』。五中，『付衣者』，《律》中作『受付囑衣者』，就是所囑託保管的人。『水陸等者』，這些都是別人的衣服，隔絕而無法及時送達，所以開許。例如其他因緣阻礙，都可以通入不犯，所以說『等也』。

第二（佛在舍衛城。六群比丘拿著衣服寄存在親友家，往來人間，因此制定戒律）。名稱中，『三衣』是爲了簡別其他衣服。『宿者』，結犯的期限是分（一天）。『列緣中』，第三條通收四礙（四種障礙），如後面詳細解釋。第四條，有因緣來不及，律典開許遙舍（遠端捨棄），或者奔波赴會，這兩種情況都沒有犯戒。不是這些情況，就是犯戒的因緣。第五條，下列七種因緣都可以通入開許的情況。解釋第一條中，第一段經文先顯示罪相。『五衣者』，附帶說明比丘尼的制度。『祇支覆肩』都屬於制度規定的。『非下釋上余衣』，解釋上面說的其他衣服。第一段正式解釋。『長下點古』，『波謂余衣言通長物』，『波』是指其他衣服，包括長物。離開也是吉祥的。從根本上說，前兩種情況都犯戒。『重輕者』，因為制度和開許不同。后兩種情況都不犯戒。『有無者』，因為法分（按照戒律分配）受持的凈物屬於自己或他人。下面指《戒疏》，參見離衣戒。第二條中，本來是說明受持，卻指作衣法，因為製作如法的衣服才能成就受持。第三條中，第一小節先指明出處，如下面的解釋中會詳細標明部號。上

【English Translation】 English version: Therefore, this question is posed. The answer can prove that additional acceptance (加受, jiā shòu) can be established. '何下三釋妨' (Hé xià sān shì fáng) refers to what was said earlier, '指前云者' (Zhǐ qián yún zhě) refers to the situation in trade. They say '不得' (bù dé, not allowed), so it needs to be understood thoroughly. The first sentence in the answer explains to connect with the previous text. '今下正顯今意' (Jīn xià zhèng xiǎn jīn yì) is now formally clarifying the present meaning. '色猶數也' (Sè yóu shù yě), '色' (sè, form) is like a number. The following quotes two scriptures. '色體不如並許加受足為今例' (Sè tǐ bùrú bìng xǔ jiā shòu zú wèi jīn lì), if the substance of '色' (sè, form) is not in accordance with the Dharma, it can be allowed for additional acceptance, which is sufficient as an example for the present situation. Question: Is it to temporarily allow, or to be able to request production? Answer: The scripture seems to temporarily allow, and it may be used permanently. Now, judging by the meaning, perhaps there are situations where one can request production separately. If one is in a hurry and does not have enough time, it is better to use it temporarily. Or, if one is content with one's own situation, has few desires, and is satisfied with what one has, the meaning can be applied permanently. In the Samantapasadika (善見律毗婆沙, Shànjiàn lǜ pípóshā), the five great precepts (五大, wǔ dà) can cover both the main and intermediate precepts (正間, zhèng jiān). In the Sanghika (僧祇律, Sēngqí lǜ), the clothes of laypeople are because they are borrowed to be used as clean clothes and for sewing buttons (安紐, ān niǔ). In the fourth section, the commentary says '重物者' (zhòng wù zhě, heavy objects), because of the use of valuable things, it can be inferred. Only when entering a clean place will there be the offense of '長過' (cháng guò, holding for too long). The '說凈' (shuō jìng, declaring purity) of bedding is not recorded in various Vinayas, so it says '未見等' (wèi jiàn děng, not seen, etc.). The following quotes the Dharmaguptaka Vinaya (十誦律, Shísòng lǜ), monks can obtain additional acceptance, but it only says that they can obtain use, and does not explicitly say '凈' (jìng, pure). In the fifth section, '付衣者' (fù yī zhě, entrusting clothes), in the Vinaya, it is written as '受付囑衣者' (shòu fùzhǔ yī zhě, receiving entrusted clothes), which is the person entrusted to keep them. '水陸等者' (shuǐ lù děng zhě, water, land, etc.), these are all other people's clothes, isolated and unable to be delivered in time, so it is allowed. For example, other causes of obstruction can be included in non-offense, so it says '等也' (děng yě, etc.).

Second (The Buddha was in Shravasti (舍衛城, Shèwèi chéng). The Six Group Bhikkhus (六群比丘, Liù qún bǐqiū) took clothes and deposited them in the homes of relatives and friends, traveling among people, so the precepts were established). In the name, '三衣' (sān yī, three robes) is to distinguish other clothes. '宿者' (sù zhě), the time limit for committing an offense is '分' (fēn, a day). In '列緣中' (liè yuán zhōng, listing the causes), the third article covers the four obstacles (四礙, sì ài), as explained in detail later. The fourth article, if there is a cause that cannot be reached in time, the Vinaya allows remote abandonment (遙舍, yáo shě), or rushing to a meeting, neither of these situations is an offense. If it is not these situations, it is the cause of committing an offense. The fifth article, the following seven causes can be included in the allowed situations. Explaining the first article, the first paragraph of scripture first shows the appearance of the offense. '五衣者' (wǔ yī zhě, five robes), incidentally explains the Bhikkhuni (比丘尼, bǐqiūní) system. '祇支覆肩' (qí zhī fù jiān) are all included in the system regulations. '非下釋上余衣' (fēi xià shì shàng yú yī), explains the other clothes mentioned above. The first paragraph formally explains. '長下點古' (cháng xià diǎn gǔ), '波謂余衣言通長物' (bō wèi yú yī yán tōng cháng wù), '波' (bō) refers to other clothes, including long objects. Leaving is also auspicious. Fundamentally speaking, the first two situations are offenses. '重輕者' (zhòng qīng zhě), because the system and permission are different. The latter two situations are not offenses. '有無者' (yǒu wú zhě), because the pure objects held by the Dharma division (法分, fǎ fēn) belong to oneself or others. The following refers to the Commentary on the Precepts (戒疏, jiè shū), see the precept of leaving clothes. In the second article, it originally explains the acceptance and holding, but it refers to the method of making clothes, because making clothes according to the Dharma can achieve acceptance and holding. In the third article, the first subsection first indicates the source, and the department number will be marked in detail in the following explanation. Above

下示通塞。初正示。作法自然一一界中皆具三礙。故云通界並有。界礙不通者。律云此伽藍非彼伽藍樹車等皆爾是也。故下引證通義。古謂伽藍相壞樹車叢生故言若干。今意不爾。故注以示之。別釋中染礙為二。先引制緣。令除村者即作法。攝衣羯磨所牒。五義出多論。文略一三。一聚落散亂不定。衣界是定。三為除斗諍。即下次釋制意。女情淫蕩僧本貞潔故云乖忤。忤猶違也。縱不為非亦生疑謗。故云譏跡。佛下總舉諸戒類顯今制。宿行各一坐收屏露及二不定。同住即是除村。若下結示名相。隔礙中。引律緣雖無離罪不妨失受。故得成礙。澀字寫錯律作險難。下引僧祇。彼無勢分。捉鑰有梯並可入。故反此成礙。情礙中三文並約心想成礙。本律文見不犯。僧祇如后族界。多論大小行者論作行來處。即是行路(或云便利處)。王臣恃勢。幻術惑眾。樂音蕩情。凡此等人皆可畏避故即成礙。以下結名。界礙中初科。前示兩界。上下明異礙。初明界通三礙。若下正顯界礙。文明各界通護。則顯互望不通。五下引證。不自在者謂有三礙。反上者謂得自在。別釋中初文作法語通。此謂結攝衣界。若單攝僧。止屬自然伽藍界耳。下卷即二衣篇。次科僧村界中初科。體別相同故合明之。初列名。各下示相。垣墻是一柵籬為二。此二

並約周匝。籬墻不周為三。謂四圍有缺。若但三面有障亦成村相。四周屋為四。謂上有覆必兼簾壁等障。次科引古中先出彼意。此下奪破既云相壞則非藍村。樹車自立故云別界。疏云。若缺非藍事同空野是也。今解中初立義。僧下引證文如前釋。乃下指例。舍屋總倉庫等。尼寺即伽藍余相可見。三礙同別並同藍村。故言亦爾。樹界中初文與人等者示高量也。蔭跏趺者即廣量也。此相極小。已下非用故注示之。次科十誦中。獨株名樹相接為林。各顯分齊如文可見。拘盧舍即二里。善見中初引論文。樹取影覆隨時大小。林無限齊故約肘量。十四肘計二丈五尺二寸。得四步餘尺二。人來往者謂有礙也。上下會通律論林相不同。難即是礙。僧祇中蔓即藤蘿。二十五肘計四丈五尺得七步半。四面取之則相去十五步。此據極廣以量約之。狹則隨架大小。上下中引了論正取樹相。樓是相因。上落下者言有此義。不必須落。場界隨處故不明量。車船中初列名。並在陸地者車無入水。何須簡陸據義。合云俱在地住。言相方顯。律下引示。初明住量回轉取周圓內地。十下明行量。初明行車約多車相接為言。杖所及者杖即駕車人所持。僧祇下明行船。多住處者即一船中前後各據也。舍界初科先示體。律但列名故云無相。村外舍者即今田野間草

【現代漢語翻譯】現代漢語譯本並圍繞四周。籬笆墻不完整，有三處缺口。指的是四周圍有缺損。如果只有三面有遮擋，也算是村子的樣子。四周都有房屋，算作四處。指的是上面有覆蓋，必然兼有簾子、墻壁等遮擋。下一科引用古文，先說明對方的觀點。這以下進行駁斥，既然說是『相壞』，就不是伽藍村。樹木、車輛各自獨立，所以說是『別界』。《疏》中說：『如果缺損，就不是伽藍，情況和空曠的田野一樣。』現在的解釋中，首先確立定義。『僧下』引用經文來證明，如同之前的解釋。『乃下』指明例子。房屋包括倉庫等。尼寺就是伽藍，其餘的相狀可以類推。『三礙』和『別』都和伽藍村相同。所以說『亦爾』。樹界中，開頭說『與人等』，是表示高度。『蔭跏趺』，是表示寬度。這種相狀非常小。以下不是用來作為依據的，所以註釋說明。下一科，《十誦律》中，單獨的樹叫做樹，樹木相連叫做林。各自顯示界限，如同經文所說。『拘盧舍』就是二里。善見律毗婆沙中，開頭引用經文。樹木取樹影覆蓋的範圍，隨時間大小而變化。樹林沒有固定的界限，所以用肘來衡量。十四肘合二丈五尺二寸，約四步多一尺二寸。『人來往者』，指的是有阻礙。上下貫通，律和論中對樹林的相狀描述不同。『難』就是阻礙。《僧祇律》中，『蔓』就是藤蘿。二十五肘合四丈五尺，約七步半。四面取之，則相距十五步。這是根據最寬的情況來估算的。如果狹窄，則根據架子的大小而定。『上下』中引用了論，正式取樹的相狀。樓是相互依存的。『上落下者』，是說有這種可能性，不一定必須落下。『場界』隨處而定，所以沒有明確的量。車輛、船隻中，開頭列出名稱。『並在陸地者』，車輛不會進入水中。為何要限定在陸地？根據意義，應該說是都在地上。『言相』是爲了顯示。『律下』引用來指示。開頭說明居住的範圍，迴轉取圓周內的土地。『十下』說明行走的範圍。開頭說明行走的車輛，約多輛車相接來說。『杖所及者』，杖就是駕車人所持的。『僧祇下』說明行走的船隻。『多住處者』，指的是一艘船中前後各自佔據的地方。舍界，開頭先說明本體。《律》中只列出名稱，所以說『無相』。『村外舍者』，就是現在田野間的草屋。

【English Translation】 English version And surrounding all around. The fence wall is incomplete, with three gaps. This refers to having defects on all four sides. If there are only three sides with barriers, it is still considered a village. Houses on all four sides are counted as four. This refers to having a covering above, necessarily including curtains, walls, and other barriers. The next section quotes ancient texts, first explaining the other party's viewpoint. Below this, it refutes, saying that since it is said to be 'mutually destructive,' it is not a gāma (village) of saṃghārāma (monastery). Trees and vehicles are independent, so it is said to be a 'separate boundary'. The Śrāvakabhūmi commentary says: 'If there are defects, it is not a saṃghārāma, the situation is the same as an empty field.' In the current explanation, the definition is first established. 'Saṃgha below' quotes the sutra to prove it, as explained before. 'Nai below' indicates examples. Houses include warehouses, etc. A nunnery is a saṃghārāma, and the remaining characteristics can be inferred. 'Three obstacles' and 'separate' are the same as a gāma of saṃghārāma. Therefore, it is said 'also like that'. In the tree boundary, the beginning says 'equal to a person', which indicates height. 'Shade for cross-legged sitting' indicates width. This characteristic is very small. The following is not used as a basis, so it is noted for explanation. In the next section, in the Daśabhāṇavāra Vinaya, a single tree is called a tree, and trees connected together are called a forest. Each shows its boundaries, as the text says. 'Krośa' is two li (Chinese miles). In the Samantapāsādikā, the text is quoted at the beginning. Trees are taken to be the area covered by the shadow of the tree, varying in size with time. Forests have no fixed boundaries, so they are measured in cubits. Fourteen cubits is equal to two zhang five chi two cun (Chinese units of measurement), about four steps plus one chi two cun. 'People coming and going' refers to having obstacles. Connecting above and below, the descriptions of forests in the Vinaya and Abhidharma are different. 'Difficulty' is an obstacle. In the Mahāsaṃghika Vinaya, 'māna' is a vine. Twenty-five cubits is equal to four zhang five chi, about seven and a half steps. Taking it from all four sides, the distance is fifteen steps. This is based on the widest situation for estimation. If it is narrow, it depends on the size of the frame. 'Above and below' quotes the Abhidharma, formally taking the characteristics of trees. Buildings are interdependent. 'Falling from above' means there is this possibility, it does not necessarily have to fall. 'Field boundary' is determined everywhere, so there is no clear measurement. In vehicles and boats, the names are listed at the beginning. 'Being on land' means vehicles do not enter the water. Why limit it to land? According to the meaning, it should be said that they are all on the ground. 'Words and appearances' are to show. 'Vinaya below' is quoted to indicate. The beginning explains the living area, turning to take the land within the circumference. 'Ten below' explains the walking range. The beginning explains the walking vehicles, speaking of multiple vehicles connected together. 'Reaching the staff' means the staff is held by the driver. 'Saṃgha below' explains the walking boats. 'Many living places' refers to the places occupied by the front and back of a boat. Śela boundary, the beginning first explains the substance. The Vinaya only lists the names, so it is said 'without characteristics'. 'Outside the village śela' is the thatched cottage in the fields today.

舍之類。村聚如后即指下科。僧下明量。先準僧祇樓閣取梯橙外。次約本宗倉庫據四周內。二律不出舍界正量故云兩無。今準用別界隨人取捨。故云任得(有云。無四障依僧祇。有則取四分)。次科標中。若據村聚合在初明。但舍在聚外故須對顯。復由舍聚二界相濫寄此辨之。故云對上因解也。聚落中初文。四分村聚名相不別。善見約市且分名異。至論護衣相亦無異。多論四句聚止一家則依聚界。多家即從家界。須此簡異方無相濫。次科定名中。共住即聚義落猶居也。今此通釋不取見論約市兩分。聚界中分二。初明別界。文列三相隨一為準。論約中人射箭不近不遠。此謂聚外分齊。內是一界外為別界。次同界中又二。初至亦爾即是聚非家。次若眾下即是家非聚。初中前約多聚連線。車梯迴轉者論云。兩邊有聚中間有道容車行來。若車軸兩頭到聚不失衣。又云。四邊有聚以十二光梯四向到墻上得登出入不離衣。文標車梯而以梯示相。車可準同。此謂四聚相及合為一界。隨衣在處皆不成失。聚下次約一聚通護。初明家外不失。以通聚故如注所顯。車梯上下者論作車上梯下。若自然者即聚外分齊。上約衣內身外。若衣下互反上義。並同不失(上並多論初句)。次是家非聚中。以多家界別不通聚故(即前二三兩句)。家界中。

【現代漢語翻譯】現代漢語譯本舍之類：村莊聚集的情況，如同後面即將提到的科條。『僧下明量』：首先按照僧祇律關於樓閣的規定，取梯子或木橙作為標準。其次，根據本宗的倉庫，以其四周範圍為依據。二部律典（指《僧祇律》和《四分律》）都沒有超出房舍的界限來確定量度，所以說『兩無』。現在參照其他界限，根據個人意願取捨，所以說『任得』（有人說：沒有四種障礙時，依據《僧祇律》；有四種障礙時，則依據《四分律》）。次科標中：如果根據村莊聚集的情況，應該在最初就明確說明。但因為房舍在聚集地之外，所以需要對比顯現。又因為房舍和聚集地的界限容易混淆，所以藉此加以辨別，因此說『對上因解也』。聚落中初文：《四分律》中，村莊和聚集地的名稱和含義沒有區別。《善見律毗婆沙》根據市場的情況，暫時區分了名稱的不同。至於討論守護衣物的情況，也沒有不同。《僧祇律》的四句偈中，聚集地只有一家，則依據聚集地的界限；多家則依據各家的界限。必須這樣區分，才不會互相混淆。次科定名中：『共住』就是聚集的意思，『落』相當於『居』。現在這裡通用解釋，不採用《善見律毗婆沙》中根據市場情況分為兩種的說法。聚界中分二：首先說明不同的界限。文中列舉了三種情況，任選一種作為標準。《僧祇律》中說，站在聚集地中間的人射箭，不近也不遠，這指的是聚集地外面的分界線。裡面是一個界限，外面是另一個界限。其次，在同一界限中又分為兩種：『初至亦爾』，指的是聚集地但不是家。『次若眾下』，指的是家但不是聚集地。前者是說多個聚集地連線在一起，『車梯迴轉者』，《僧祇律》中說：兩邊有聚集地，中間有道路，容許車輛通行。如果車軸兩頭到達聚集地，就不算丟失衣物。又說：四邊有聚集地，用十二光梯子，四面都能夠到墻上，可以攀登出入，不離開衣物。文中用梯子作為例子，來顯示其情況，車輛可以類比。這指的是四個聚集地相互連線，合為一個界限，無論衣物在哪裡，都不算丟失。聚下次約一聚通護：首先說明在家外不算丟失，因為是共同的聚集地，如註釋所顯示。『車梯上下者』，《僧祇律》中說是車上梯下。如果是自然形成的，那就是聚集地外面的分界線。上面指的是衣物在內，身體在外。如果衣物在下，則與上面的意思相反，都同樣不算丟失（以上都出自《僧祇律》的最初幾句）。次是家非聚中：因為多家界限不同，不與聚集地相通（即前面第二、三兩句）。家界中：

【English Translation】 English version 『She Zhi Lei』 (舍之類, Categories of Abandonment): The situation of village gatherings, as indicated in the following sections. 『Seng Xia Ming Liang』 (僧下明量, Monks Determine Measurements): First, according to the Sangha's rules regarding pavilions, take ladders or wooden steps as the standard. Second, based on the monastery's warehouse, use its surrounding area as the basis. The two Vinayas (referring to the Sanghika and Dharmaguptaka Vinayas) do not exceed the boundaries of the dwelling to determine measurements, hence the saying 『both are without』. Now, referring to other boundaries, one can adopt or abandon according to personal wishes, hence the saying 『as one pleases』 (some say: without the four obstacles, follow the Sanghika; with the four obstacles, follow the Dharmaguptaka). 『Ci Ke Biao Zhong』 (次科標中, The Next Section's Heading): If based on the situation of village gatherings, it should be clearly stated at the beginning. However, because the dwelling is outside the gathering place, it needs to be contrasted and shown. Furthermore, because the boundaries of dwellings and gatherings are easily confused, this is used to distinguish them, hence the saying 『explaining the above cause』. 『Ju Luo Zhong Chu Wen』 (聚落中初文, The Initial Text in Settlements): In the Dharmaguptaka Vinaya, the names and meanings of villages and settlements are not different. The Samantapasadika temporarily distinguishes the names based on the market situation. As for discussing the protection of clothing, there is also no difference. In the Sanghika's four-line verse, if the gathering place has only one household, then it follows the boundary of the gathering place; if there are multiple households, then it follows the boundaries of each household. This distinction must be made to avoid confusion. 『Ci Ke Ding Ming Zhong』 (次科定名中, The Next Section Defining Names): 『Gong Zhu』 (共住, Living Together) means gathering, and 『Luo』 (落) is equivalent to 『Ju』 (居, Dwelling). Now, this is a general explanation, not adopting the two-fold division based on the market situation in the Samantapasadika. 『Ju Jie Zhong Fen Er』 (聚界中分二, Dividing the Gathering Boundary into Two): First, explain the different boundaries. The text lists three situations, and any one can be taken as the standard. The Sanghika says that a person standing in the middle of the gathering place shooting an arrow, neither near nor far, refers to the dividing line outside the gathering place. The inside is one boundary, and the outside is another boundary. Second, within the same boundary, there are also two types: 『Chu Zhi Yi Er』 (初至亦爾, The Beginning is Also Thus), which refers to a gathering place but not a home. 『Ci Ruo Zhong Xia』 (次若眾下, Next, If the Assembly Below), which refers to a home but not a gathering place. The former refers to multiple gathering places connected together. 『Che Ti Hui Zhuan Zhe』 (車梯迴轉者, Those with Vehicles and Ladders Turning Around), the Sanghika says: There are gathering places on both sides, and there is a road in the middle that allows vehicles to pass. If the axles of the vehicle reach the gathering places on both ends, it is not considered losing clothing. It also says: There are gathering places on all four sides, and twelve-light ladders can reach the walls in all directions, allowing one to climb in and out without leaving the clothing. The text uses ladders as an example to show the situation, and vehicles can be analogized. This refers to four gathering places connected to each other, forming one boundary, and no matter where the clothing is, it is not considered lost. 『Ju Xia Ci Yue Yi Ju Tong Hu』 (聚下次約一聚通護, Next, Regarding One Gathering Protecting All): First, explain that it is not considered lost outside the home, because it is a common gathering place, as shown in the commentary. 『Che Ti Shang Xia Zhe』 (車梯上下者, Those with Vehicles and Ladders Going Up and Down), the Sanghika says it is vehicles above and ladders below. If it is naturally formed, then it is the dividing line outside the gathering place. The above refers to clothing inside and the body outside. If the clothing is below, then the meaning is the opposite of the above, and it is still not considered lost (the above are all from the initial sentences of the Sanghika). 『Ci Shi Jia Fei Ju Zhong』 (次是家非聚中, Next is Home but Not Gathering Place): Because the boundaries of multiple homes are different and do not connect with the gathering place (i.e., the previous second and third sentences). 『Jia Jie Zhong』 (家界中, Within the Home Boundary):

初標示二牒釋。別界不通即為族攝。同界通家故是本位。族界中標釋同上。各住處者謂一家中別族分齊。別界有二。初作食等即眾共處。次二處者即異族處。多聚中二文可解。僧祇衣離頭犯者。以起時身在別聚故(不同多論車梯所及)。別舍中。十誦舍界名濫四分。顯相自別。如文可見。初文前明異見。門屋等即眾處。一舍余舍即各居處。若下明同見。以情同故彼此通護。戲笑人謂諸伎藝人所戲玩者。遊行營者往還暫寄都聚之舍。辨犯不犯大同外道。重舍中。亦約主之同別辨失不相。尋文可解。結示中。允猶用也。問。四分村界與此何別。答。若據相論村局四相聚通分齊。若就名論村聚不別又村唯一相聚通多處。問。此門所明聚家等界十五種中歸何所攝。答。此即總會諸部。廣前村界差別之相。就別則諸相不同。通論則皆歸村攝。堂及庫倉並取限內。義同村相。但事用有別故分異耳。蘭若中。註釋無界恐人錯解無蘭若界故。八樹有七間。一弓有七尺二寸。七弓成五丈四寸。七間計三十五丈二尺八寸。六尺為步算之五十步。計三十丈。八步計四丈八尺。所餘如鈔。兼勢分者更加一十三步。則七十一步四尺八寸。故云有餘。他部中道行界。初文先明界量。四十九尋一尋八尺。計三十九丈二尺。總六十五步有餘。多論下明縱

廣。謂從人身四向取也。僧祇下決疑妨。道中離犯似無外量。故約樹蘭異界決之。別緣中初科。善見有二。初明不失。人衣同界起虛想故。依下比例。師前入界。資謂界外不失依止。律下會異。律中奪失等想失衣無罪與論不同。故約界外通之。準后注云。律據失體論約失受。故失不失異。則不論界之內外也。若下次明失。夏未滿者以滿五夏許離依止故。離師犯吉聽法故。開和尚離衣益不及他故。遇緣中先引論文有二緣。小便等是自急緣。加行是他因緣。轉車界者古記引彼疏云。比丘出界歸寺數步明出白佛。佛令于明出處中間安一車。以一杖量伽藍高處。將此杖一頭入車中。一頭出車外迴轉此車。若杖頭撥及藍墻。又轉及明相出處不失衣。即離衣開緣具有多相。故云廣說。次引疏解初解自緣。病怖畏者解上等字。又下解他加行初敘開。後行人下牒解。許此難者解所作憐愍。作謂興此開教也。洲界十四肘亦據大者。小即隨處。水界善見母論約水陸兩果辨失。僧祇據水中明量。謂涉水者船上即屬船界。故特簡之。井界中。初井邊宿則依肘量。下明井字。但依井護不取外量。手繩者或手或繩皆得會也。與上別者出所以也。以下指例可解。勢分中初文。上三句結前。若下引示。初引藍界文。餘十種並同。故云乃至等。諸部中標。

【現代漢語翻譯】現代漢語譯本廣。指的是從人身體的四個方向來測量。僧祇部的律藏下文用來決斷疑問，防止產生疑惑。在道路中遠離違犯戒律的行為，似乎沒有一個固定的衡量標準。所以用樹和蘭草來比喻不同的邊界，以此來決斷。別緣中首先說明，善見律毗婆沙有兩點，首先說明不會失去依止，因為人和衣服在同一個區域內，會產生虛假的想像。根據下文的比例，師父先進入這個區域。資持記認為，在區域外不會失去依止。律藏下文會通不同的說法。律藏中，奪取、失去等想法，失去衣服沒有罪過，這與論藏的說法不同。所以用區域外的情況來會通。按照後面的註解所說，律藏是根據失去物體本身來討論，論藏是根據失去接受來討論，所以失去和不失去是不同的，因此不討論區域的內外。如果下文說明失去的情況，夏天還沒有結束，因為允許滿了五個夏天就可以離開依止。離開師父會觸犯吉羅罪，聽法也是如此。允許和尚離開衣服，但利益不能及於他人。遇到因緣中，首先引用論文，有兩種因緣，小便等是自身緊急的因緣，加行是他人的因緣。轉車界，古記引用彼疏說，比丘走出寺廟邊界幾步，要明白地稟告佛。佛讓在明白走出之處的中間安置一輛車，用一根杖測量伽藍的高度，將這根杖一頭放入車中，一頭伸出車外，旋轉這輛車。如果杖頭碰到伽藍的墻壁，又旋轉到明白走出之處，就不會失去衣服。也就是離開衣服的開緣有很多種情況，所以說是廣說。其次引用疏鈔來解釋，首先解釋自身因緣，生病、害怕等是解釋上文的『等』字。又下文解釋他人加行，首先敘述開緣，後行人下文詳細解釋。允許這種情況的困難，是解釋所作的憐憫。作，指的是興起這種開教。洲界十四肘，也是根據大的來計算，小的就隨處而定。水界，善見律和母論根據水陸兩種果報來辨別失去的情況。僧祇部根據水中來明確衡量，指的是涉水的人，船上就屬於船的區域，所以特別簡化說明。井界中，首先在井邊住宿，就按照肘來測量。下文說明井字，只是根據井的護持，不取外面的測量。手繩，或者用手或者用繩子都可以會通。與上文的區別，是說明原因。以下指出的例子可以理解。勢分中，首先上文三句總結前面所說。如果下文引用說明，首先引用伽藍界文，其餘十種都相同，所以說是乃至等。諸部中標明。

【English Translation】 English version 'Guang' refers to measuring from the four directions of a person's body. The Sanghika's Vinaya (monastic code) below is used to resolve doubts and prevent confusion. Avoiding violations of precepts on the road seems to lack a fixed standard of measurement. Therefore, trees and orchids are used as metaphors for different boundaries to make judgments. In 'Separate Conditions,' it is first stated that the Samantapasadika (a commentary on the Vinaya) has two points. First, it clarifies that one does not lose reliance because a person and their robes are within the same area, creating a false impression. According to the proportion below, the teacher enters this area first. The Zichi Commentary believes that one does not lose reliance outside the boundary. The Vinaya below reconciles different statements. In the Vinaya, the thought of seizing or losing robes does not constitute an offense, which differs from the Abhidhamma (philosophical doctrine). Therefore, it is reconciled by considering situations outside the boundary. According to the later annotations, the Vinaya discusses the loss of the object itself, while the Abhidhamma discusses the loss of acceptance. Therefore, losing and not losing are different, and the discussion does not concern the inside or outside of the boundary. If the following text explains the situation of loss, it is because one is allowed to leave reliance after completing five summers, even if the summer has not yet ended. Leaving the teacher incurs a Dukkhata offense, as does listening to the Dharma. Allowing a monk to leave his robes, but the benefit does not extend to others. In 'Encountering Conditions,' the thesis is first cited, stating that there are two types of conditions: urination, etc., are personal emergency conditions, and actions are conditions caused by others. 'Turning the Cart Boundary': Ancient records cite the commentary saying that when a Bhikkhu (monk) walks a few steps outside the temple boundary, he must clearly inform the Buddha. The Buddha instructed that a cart be placed in the middle of the place where he clearly walked out, and a staff be used to measure the height of the monastery. One end of the staff is placed in the cart, and the other end extends outside the cart, rotating the cart. If the end of the staff touches the monastery wall and rotates to the place where he clearly walked out, he will not lose his robes. That is, there are many situations where leaving the robes is permitted, so it is called 'Guang Shuo' (extensive explanation). Secondly, the commentary is cited to explain, first explaining personal conditions. Illness, fear, etc., explain the word 'etc.' in the previous text. The following text explains the actions of others, first describing the permission, and the subsequent text explains in detail. Allowing the difficulty of this situation is to explain the compassion of the action. 'Zuo' refers to initiating this teaching. The 'Continental Boundary of Fourteen Cubits' is also calculated based on the larger size, and the smaller size is determined by the location. In the 'Water Boundary,' the Samantapasadika and the Matrika Vinaya distinguish the situation of loss based on the two types of retribution, water and land. The Sanghika school clarifies the measurement based on water, referring to those who wade through water, where the ship belongs to the ship's area, so it is specially simplified. In the 'Well Boundary,' first, when staying overnight by the well, the measurement is based on the cubit. The following text explains the word 'well,' which is only based on the protection of the well and does not take external measurements. 'Hand Rope' means that either hand or rope can be used to connect. The difference from the above is to explain the reason. The examples pointed out below can be understood. In 'Power Division,' the first three sentences of the previous text summarize what was said earlier. If the following text cites and explains, first citing the monastery boundary text, the remaining ten types are the same, so it is said 'and so on.' Marked in various sections.

云並無者若據了論轉車義多論箭射及處等。似是勢分但不明指耳。善見中初句標示。彼下引別文。為餘事者彼釋盜戒聚蘭分齊。非衣界故。諸師下定量。十三步計七丈八尺。即以下明諸界通塞。問。作法所以不通者。答。戒疏有三釋。一有法故無。無法故有。二自然內外俱是無法。作法內是有法外則無法。三自然是本制故開。作法是開故不復開。僧祇中初科文有六開。初開借道眾長衣加受。準應遙捨本衣。無下次開借俗物。作凈謂點壞也。又下三開奔還門外。莫逾城出者西土伽藍多在蘭若。故注中初明至門不失所以。彼下點部別。若無下四開身份入界。若無謂門屋。不與界連者瀆溝也。又下五開逾墻。勿令疑者當須言告使人知之。若不下六開遙舍。明旦犯缺壞二吉。不至捨墮故。云輕易重也。次科初明準上急教以校本宗。雖開勢分必約無礙有則同彼。故下引示。初明不犯。三事緩急初明無礙有勢分。下二顯有礙無勢分。注云。界外事者雖非內礙在外。有緣亦開舍。故寄此明之。若不下次明離犯。強弱中初文。一一者律中十一界皆有此語故。相攝中初文。前明僧村可攝余界。藍中有村則不相攝。二皆強故。樹舍者舍即堂庫等。諸下明余界自不相攝。互相通涉故無別勢分。二中初明僧村相外有別界。言中分者各取半。故隨

【現代漢語翻譯】現代漢語譯本云並無者，如果根據了論（Abhidhamma，阿毗達摩，佛教經藏之一）的觀點，轉車義（指車輛轉彎的動作）多論箭射及處等，似乎是勢分（指在一定範圍內有效），但不明指而已。《善見律毗婆沙》中，初句標示。彼下引別文，為餘事者，彼釋盜戒聚蘭分齊，非衣界故。諸師下定量，十三步計七丈八尺，即以下明諸界通塞。問：作法（指通過儀式建立結界）所以不通者？答：戒疏有三釋：一，有法故無，無法故有；二，自然內外俱是無法，作法內是有法外則無法；三，自然是本制故開，作法是開故不復開。僧祇中初科文有六開，初開借道眾長衣加受，準應遙捨本衣。無下次開借俗物，作凈謂點壞也。又下三開奔還門外，莫逾城出者，西土伽藍（僧伽藍摩，寺院）多在蘭若（阿蘭若，寂靜處），故注中初明至門不失所以。彼下點部別。若無下四開身份入界，若無謂門屋，不與界連者，瀆溝也。又下五開逾墻，勿令疑者，當須言告使人知之。若不下六開遙舍，明旦犯缺壞二吉，不至捨墮故，云輕易重也。次科初明準上急教以校本宗，雖開勢分必約無礙，有則同彼。故下引示，初明不犯。三事緩急，初明無礙有勢分，下二顯有礙無勢分。注云：界外事者，雖非內礙在外，有緣亦開舍，故寄此明之。若不下次明離犯。強弱中初文，一一者，律中十一界皆有此語故。相攝中初文，前明僧村可攝余界，藍中有村則不相攝，二皆強故。樹舍者，舍即堂庫等。諸下明余界自不相攝，互相通涉故無別勢分。二中初明僧村相外有別界，言中分者，各取半，故隨

【English Translation】 English version 『Cloud and non-existent』 refers to, according to the Abhidhamma (a Buddhist scripture), the turning of a cart, the shooting of an arrow, and the like, which seem to be effective within a certain range (a 『sphere of influence』), but are not explicitly stated. In the Samantapasadika (a commentary on the Vinaya), the first sentence indicates this. The following passage cites another text, referring to other matters, explaining the boundaries of the theft precept in the Sanghakrit division, because it is not a robe boundary. The teachers below quantify it as thirteen steps, totaling seven fathoms and eight feet, which clarifies the accessibility of the boundaries below. Question: Why is the establishment of a boundary through formal procedure (making a 『formal act』) ineffective? Answer: The Commentary on the Vinaya (戒疏) has three explanations: first, it is ineffective because there is a formal act, and effective because there is no formal act; second, naturally, both inside and outside are without a formal act, while with a formal act, the inside has a formal act but the outside does not; third, the natural boundary is originally permitted, so it is allowed, but the boundary established through a formal act is already an exception, so it is not further expanded. In the Sanghika, the initial section has six permissions: first, borrowing a path, the Sangha elder adds acceptance of a robe, which should allow for remotely relinquishing the original robe. The next permission is borrowing secular objects, making them pure by marking or damaging them. The following three permissions are for fleeing back outside the gate, not going beyond the city walls, because many monasteries (Sangharamas) in the Western lands are in quiet places (Aranyas), so the commentary initially clarifies that reaching the gate does not result in loss. The following points out the different divisions. The fourth permission is for entering the boundary with a part of the body, if there is no gatehouse, and if it is not connected to the boundary, it is a ditch. The fifth permission is for crossing the wall, and to avoid suspicion, one must inform someone to let them know. The sixth permission is for remote relinquishment, and committing a fault the next morning breaks the two auspicious signs, not leading to expiation, so it is said to be easy and serious. The next section initially clarifies that the urgent teachings above should be compared with the original teachings of the sect, and although a sphere of influence is permitted, it must be limited to what is unobstructed, otherwise it is the same as the original teachings. The following citation initially clarifies that there is no offense. Regarding the urgency of the three matters, the first clarifies that there is no obstruction and there is a sphere of influence, and the following two show that there is obstruction and no sphere of influence. The commentary says: matters outside the boundary, although not an internal obstruction, are outside, and permission is also granted for causes, so this is used to clarify it. The following clarifies leaving the offense. In the initial text on strength and weakness, 『one by one』 is because all eleven boundaries in the Vinaya have this phrase. In the initial text on mutual inclusion, the previous clarifies that a Sangha village can include other boundaries, but a village within a monastery cannot include other boundaries, because both are strong. 『Tree dwelling』 refers to halls, storehouses, etc. The following clarifies that other boundaries do not include each other, and because they communicate with each other, there is no separate sphere of influence. The initial clarification in the second part is that there is a separate boundary outside the Sangha village, and 『dividing in the middle』 means taking half of each, so it follows.

處遠近。不必十三步。如下指例。三中堂及庫倉。三皆有相故別簡之。初明堂庫攝余界。文略倉界。不下次明余界不相攝。初正明。如下舉例。不周凈者籬墻。不匝四凈之一下卷具明。類即是例舉彼例此。可明不攝。若下明各立。如樹下有車。依樹則樹界。依車則車界故云各別。如疏者彼云。樹下生樹及車場等既無別院。異界叢起等。釋第五中。標云泛列者律明無緣。止約迦提一月五月。今通括諸開。於此廣示故也。別釋中初謂有緣。界外令舍受法。不同對僧作法開離。故注簡之。二中分二。初乞法中注云三十者即開乞分齊。舊記云。多論作七十。然律文戒疏並作三十。未詳孰是。如疏即戒疏離衣戒中廣明緣相。必約人病衣重方成作法。互有不成。次作迦絺者羯磨。受已開五月離亦同對僧作法。故如自恣中。三對處中非謂開離。結攝衣已藍外界內同不失故。四如后戒。五即當戒開通。六謂夏竟通開一月。七亦出蘭若離衣戒。但約賊難別緣為異耳。料簡中初科。蘭若通有無者無法是本位。有法歸初開(準此賊難別緣同開六宿。有人錯解后戒。請以比證)。次科但列五緣無罪。則顯餘二有罪。第一以輕易重有罪可知。第三對處何得有罪。此謂三礙後生或容離犯。非一向無故。三中第五望斷失者由遭隔塞。不知衣之在無意謂

【現代漢語翻譯】現代漢語譯本處在近處還是遠處，不必非得是十三步。如下面的例子所示，三中堂（指佛寺中的三個主要殿堂）以及庫倉（倉庫），這三者都有各自的界相，所以要分別簡別。首先，明堂和庫房可以包含剩餘的區域。經文在此處省略了關於倉庫界相的描述。其次，說明剩餘的區域不互相包含。首先是正面說明。如下面舉例說明，不周匝的凈地，比如籬笆墻，不周匝四凈地（指四種清凈的土地，即僧眾居住、修行、飲食、便利的地方），這些在下卷中有詳細說明。『類』就是舉例，用其他的例子來類比這個例子，可以明白它們互不包含。如果下面說明各自獨立，比如樹下有車，依靠樹則屬於樹的界相，依靠車則屬於車的界相，所以說各自不同。如疏中說，『樹下生樹以及車場等，既然沒有別的院落，不同的界相叢生』等等。解釋第五條中，標題說『泛列』，是因為律典中說明沒有因緣，只限定於迦絺那衣（Kathina，一種特殊的袈裟）的一個月或五個月。現在總括各種開緣，在這裡廣泛地說明。在分別解釋中，首先說有因緣，在界外讓人捨棄受法，不同於對著僧眾作法開離，所以註釋中簡化了。第二部分分為兩部分，首先在乞法中，註釋說『三十』，就是指開乞的分齊。舊記中說，多論中說是七十，然而律文和戒疏都說是三十，不知道哪個是對的。如疏中，即戒疏中關於離衣戒的部分，廣泛地說明了因緣相，必須是人病了或者衣服很重，才能成就作法，互相之間有不能成就的情況。其次，作迦絺那衣（Kathina）的羯磨（Karma，業），接受之後可以開五個月離衣，也同樣要對著僧眾作法。所以如自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）中說，第三，對著處所，不是說開離，結攝衣之後，在僧伽藍（Sangharama，僧院）的界限內外，同樣不會失去（離衣的罪過）。第四，如後面的戒律。第五，就是指目前的戒律開通。第六，是指夏季結束之後，可以開通一個月。第七，也是出自蘭若（Aranya，寂靜處）的離衣戒，但是因為賊難（盜賊的災難）這個特別的因緣而有所不同。在料簡中，首先科判，蘭若有通有無，無法是本位，有法歸於最初的開緣（按照這個準則，賊難這個特別的因緣也同樣可以開六宿，有人錯誤地理解了後面的戒律，請用這個來比較證明）。其次科判，只列舉了五種因緣沒有罪，就顯示了其餘兩種有罪。第一種，以輕易重，有罪是可以知道的。第三種，對著處所，怎麼會有罪呢？這裡說的是三礙（指道路、飲食、住處三種障礙）后產生，或許容許離犯，不是一向沒有罪。第三部分中，第五種，希望斷絕失去（離衣的罪過），是因為遭遇隔絕阻塞，不知道衣服的在或不在，無意中認為 English version Whether it is near or far, it doesn't have to be thirteen steps. As the following examples illustrate, the three main halls (referring to the three main halls in a Buddhist temple) and the storehouse all have their respective boundaries, so they must be distinguished separately. First, the Mingtang (main hall) and the storehouse can encompass the remaining areas. The text here omits the description of the storehouse's boundary. Second, it explains that the remaining areas do not encompass each other. First is the direct explanation. As the following examples illustrate, the impure ground that is not complete, such as fences, does not completely surround the four pure grounds (referring to the four types of pure land: where monks live, practice, eat, and relieve themselves), which are explained in detail in the lower volume. 'Category' is an example, using other examples to analogize this example, it can be understood that they do not encompass each other. If it is explained below that they are independent of each other, such as a cart under a tree, relying on the tree belongs to the tree's boundary, and relying on the cart belongs to the cart's boundary, so it is said that they are different. As the commentary says, 'Trees growing under trees and cart yards, etc., since there are no other courtyards, different boundaries arise in clusters,' etc. Explaining the fifth item, the title says 'generally listed' because the Vinaya (Buddhist monastic code) states that there is no cause, only limited to one month or five months for the Kathina (a special robe). Now, summarizing various opening conditions, it is widely explained here. In the separate explanation, it first says that there is a cause, allowing people outside the boundary to abandon receiving the Dharma, which is different from making a Dharma opening in front of the Sangha (Buddhist monastic community), so it is simplified in the notes. The second part is divided into two parts. First, in begging for the Dharma, the note says 'thirty', which refers to the limit of opening begging. The old record says that the Sarvastivada Vinaya says seventy, but the Vinaya text and the Vinaya commentary both say thirty, and it is not known which is correct. As in the commentary, that is, the part about the disrobing precept in the Vinaya commentary, it widely explains the causes and appearances, and it must be that the person is sick or the clothes are heavy to accomplish the Dharma practice, and there are situations where they cannot be accomplished with each other. Second, performing the Karma (action) of Kathina, after receiving it, one can open the disrobing for five months, and it is also necessary to perform the Dharma practice in front of the Sangha. Therefore, as in the Pavarana (the ceremony held by the Sangha at the end of the rainy season retreat), third, facing the place, it does not mean opening the disrobing. After concluding the robe, whether inside or outside the boundary of the Sangharama (monastery), one will not lose (the fault of disrobing). Fourth, as in the later precepts. Fifth, it refers to the current precept being opened. Sixth, it means that after the end of summer, it can be opened for one month. Seventh, it also comes from the disrobing precept of the Aranya (secluded place), but it is different because of the special cause of the danger of thieves. In the analysis, the first classification, the Aranya has both general and non-general, the non-Dharma is the original position, and the Dharma belongs to the initial opening cause (according to this principle, the special cause of the danger of thieves can also open six nights, and some people mistakenly understand the later precepts, please use this to compare and prove). The second classification only lists five causes without sin, which shows that the remaining two are sinful. The first, taking the easy for the heavy, it can be known that it is sinful. The third, facing the place, how can there be sin? This says that the three obstacles (referring to the three obstacles of roads, food, and lodging) arise later, and perhaps allow for disrobing, not that there is no sin at all. In the third part, the fifth, hoping to cut off the loss (of the sin of disrobing), is because of encountering isolation and blockage, not knowing whether the robe is present or not, unintentionally thinking

【English Translation】 English version Whether it is near or far, it doesn't have to be thirteen steps. As the following examples illustrate, the three main halls (referring to the three main halls in a Buddhist temple) and the storehouse all have their respective boundaries, so they must be distinguished separately. First, the Mingtang (main hall) and the storehouse can encompass the remaining areas. The text here omits the description of the storehouse's boundary. Second, it explains that the remaining areas do not encompass each other. First is the direct explanation. As the following examples illustrate, the impure ground that is not complete, such as fences, does not completely surround the four pure grounds (referring to the four types of pure land: where monks live, practice, eat, and relieve themselves), which are explained in detail in the lower volume. 'Category' is an example, using other examples to analogize this example, it can be understood that they do not encompass each other. If it is explained below that they are independent of each other, such as a cart under a tree, relying on the tree belongs to the tree's boundary, and relying on the cart belongs to the cart's boundary, so it is said that they are different. As the commentary says, 'Trees growing under trees and cart yards, etc., since there are no other courtyards, different boundaries arise in clusters,' etc. Explaining the fifth item, the title says 'generally listed' because the Vinaya (Buddhist monastic code) states that there is no cause, only limited to one month or five months for the Kathina (a special robe). Now, summarizing various opening conditions, it is widely explained here. In the separate explanation, it first says that there is a cause, allowing people outside the boundary to abandon receiving the Dharma, which is different from making a Dharma opening in front of the Sangha (Buddhist monastic community), so it is simplified in the notes. The second part is divided into two parts. First, in begging for the Dharma, the note says 'thirty', which refers to the limit of opening begging. The old record says that the Sarvastivada Vinaya says seventy, but the Vinaya text and the Vinaya commentary both say thirty, and it is not known which is correct. As in the commentary, that is, the part about the disrobing precept in the Vinaya commentary, it widely explains the causes and appearances, and it must be that the person is sick or the clothes are heavy to accomplish the Dharma practice, and there are situations where they cannot be accomplished with each other. Second, performing the Karma (action) of Kathina, after receiving it, one can open the disrobing for five months, and it is also necessary to perform the Dharma practice in front of the Sangha. Therefore, as in the Pavarana (the ceremony held by the Sangha at the end of the rainy season retreat), third, facing the place, it does not mean opening the disrobing. After concluding the robe, whether inside or outside the boundary of the Sangharama (monastery), one will not lose (the fault of disrobing). Fourth, as in the later precepts. Fifth, it refers to the current precept being opened. Sixth, it means that after the end of summer, it can be opened for one month. Seventh, it also comes from the disrobing precept of the Aranya (secluded place), but it is different because of the special cause of the danger of thieves. In the analysis, the first classification, the Aranya has both general and non-general, the non-Dharma is the original position, and the Dharma belongs to the initial opening cause (according to this principle, the special cause of the danger of thieves can also open six nights, and some people mistakenly understand the later precepts, please use this to compare and prove). The second classification only lists five causes without sin, which shows that the remaining two are sinful. The first, taking the easy for the heavy, it can be known that it is sinful. The third, facing the place, how can there be sin? This says that the three obstacles (referring to the three obstacles of roads, food, and lodging) arise later, and perhaps allow for disrobing, not that there is no sin at all. In the third part, the fifth, hoping to cut off the loss (of the sin of disrobing), is because of encountering isolation and blockage, not knowing whether the robe is present or not, unintentionally thinking

失故。不失如后即不犯中勤守護者。第二有緣謂病未差。時在謂未滿五月。餘一一者第四有難不失。難靜應失。第六迦提未出不失。限滿即失。第七六宿不失。過此即失。唯第一緣舍之永失。不已中初明五想。壞想者謂故爛等。注中初釋不犯。決下二句釋失受意。無下二句釋無罪意。次引善見和會相違。初句指論。即前道行界文。師下出論意。但疑在外隔明失法。不慮失體故。此下出今律意異上可知。若下次列諸緣並是難開。此下總斷五想。賊獸等是情礙。水陸道斷是隔礙。勤慢中義判有三。初明先慢失法得罪。若下次明勤護法在無罪。文為二。初正判。上二句標難緣。恒下明法在。由下釋無罪。如下二舉例。彼既欲在此應法存。前下三明失法無罪。即上不犯科中事隔則通收諸礙。不知謂迷其在否。由事隔故失法。非情過故無罪。此亦勤護之人。但約不知望斷以為異耳。染礙中。進退即犯不犯準上情隔三斷。故云比二。界礙可知。故不在言。文下斥古。不通諸部者緣出多論等。如前所引。問中律不犯文不明忘故。答中還約勤怠二心以判。事下準例可解。疏又問云。如戒緣開何分勤惰。答。諸戒相開併爲奉者。必有惰學隨犯根本。非是通開。結指中。戒本疏廣明自然。羯磨疏廣明作法。故兩指之。

第三(佛在舍

【現代漢語翻譯】現代漢語譯本失去（戒體）。不失去的情況如前所述，即屬於不犯（戒），指的是勤加守護的情況。第二種情況是有緣，即疾病未痊癒。時間方面，指的是未滿五個月。其餘一一對應的情況是：第四種情況是有困難而不失去（戒體）。困難消除后，應該失去（戒體）。第六種情況是未出迦提（Kathina，結夏安居結束后的節日）而不失去（戒體）。期限一滿，即失去（戒體）。第七種情況是六宿（六夜）內不失去（戒體）。超過這個期限，即失去（戒體）。只有第一種情況，捨棄（戒體）后，就永遠失去（戒體）。在『不已』中，首先闡明五想。壞想指的是腐爛等情況。註釋中，首先解釋不犯（戒）。『決下』兩句解釋失去受（戒）的意義。『無下』兩句解釋無罪的意義。接下來引用《善見律毗婆沙》（Samantapasadika）來調和相違之處。第一句指的是論，即前面道行界（Dohagga）的文。『師下』闡述論的意義，只是懷疑在外有障礙，說明失去（戒）法，沒有考慮到失去（戒）體。『此下』闡述今律的意義，與上述不同，可以理解。『若下』列舉各種因緣，都是可以開許的。『此下』總結五想。賊獸等是情礙（情感上的障礙），水陸道斷是隔礙（地理上的障礙）。勤慢中，義理判斷有三種。首先說明先前懈怠，失去（戒）法，得到罪過。『若下』說明勤加守護，（戒）法存在，沒有罪過。文分為兩部分。首先是正式的判斷。上面兩句標明困難的因緣。『恒下』說明（戒）法存在。『由下』解釋沒有罪過。『如下』舉例說明。他們既然想在這裡，應（戒）法存在。『前下』說明失去（戒）法，沒有罪過。即上面不犯（戒）科中的事情，隔礙則可以通融各種障礙。『不知』指的是迷失了（戒體）所在與否。因為事情的阻隔而失去（戒）法，不是情感上的過失，所以沒有罪過。這也是勤加守護的人，只是就不知道（戒體所在）而言，與斷絕（戒體）有所不同。染礙中，進退即犯不犯，參照上面的情隔三種判斷。所以說『比二』。界礙可以理解，所以沒有在文中說明。『文下』駁斥古說。『不通諸部者』，是因為出自多種論等，如前面所引用。『問中律不犯文不明忘故』，是因為律中不犯（戒）的條文沒有明確說明遺忘的情況。『答中還約勤怠二心以判』，回答中還是根據勤奮和懈怠兩種心態來判斷。『事下準例可解』，事情的判斷參照例子可以理解。疏又問：『如戒緣開何分勤惰？』答：『諸戒相開併爲奉者，必有惰學隨犯根本，非是通開。』結指中，戒本疏廣泛闡明自然（戒），羯磨疏廣泛闡明作法（戒），所以兩處都指出來。 English version Loss. Not losing is as previously stated, which means not violating (the precepts) when diligently guarding them. The second condition is having a reason, which means the illness has not yet healed. Regarding time, it means not yet completing five months. The remaining cases correspond one by one: the fourth condition is having difficulties without losing (the precepts). Once the difficulties are resolved, one should lose (the precepts). The sixth condition is not losing (the precepts) before the end of Kathina (the ceremony after the rainy season retreat). Once the time limit is reached, one loses (the precepts). The seventh condition is not losing (the precepts) within six nights. Beyond this period, one loses (the precepts). Only in the first case, abandoning (the precepts) results in permanent loss. In 'not ceasing,' the five perceptions are first explained. The perception of decay refers to rotting, etc. In the commentary, the non-violation (of precepts) is first explained. The two sentences under 'deciding' explain the meaning of losing the acceptance (of precepts). The two sentences under 'without' explain the meaning of being without fault. Next, the Samantapasadika (Good Seeing Commentary) is cited to reconcile contradictions. The first sentence refers to the Vinaya, specifically the Dohagga (wayfaring boundary) passage mentioned earlier. 'Teacher below' explains the meaning of the Vinaya, merely suspecting that there is an obstacle outside, clarifying the loss of the Dharma, without considering the loss of the substance. 'Here below' explains that the meaning of the current Vinaya differs from the above, which can be understood. 'If below' lists various conditions, all of which are permissible. 'Here below' summarizes the five perceptions. Thieves, beasts, etc., are emotional obstacles. Interrupted land and water routes are physical obstacles. In diligence and negligence, there are three types of judgments. First, it is explained that prior negligence results in the loss of the Dharma and incurring offense. 'If below' explains that diligent protection results in the Dharma remaining and no offense being incurred. The text is divided into two parts. First, the formal judgment. The two sentences above mark the causes of difficulty. 'Constantly below' explains that the Dharma remains. 'Because below' explains that there is no offense. 'As below' gives examples. Since they want to be here, the Dharma should remain. 'Before below' explains that losing the Dharma results in no offense. That is, the matters in the non-offense section above, physical obstacles can accommodate various hindrances. 'Not knowing' refers to being confused about whether it exists or not. Because of the physical obstacle, the Dharma is lost. Because it is not an emotional fault, there is no offense. This is also a person who diligently protects, but it differs in terms of not knowing (the location of the precepts) compared to severing (the precepts). In defilement obstacles, advancing or retreating means offense or non-offense, based on the above three judgments of emotional separation. Therefore, it is said 'compare two.' Boundary obstacles can be understood, so they are not mentioned in the text. 'Text below' criticizes the ancient saying. 'Those who do not understand the various schools' are because they come from various treatises, etc., as cited earlier. 'In the question, the Vinaya's non-offense text does not clearly state forgetting,' because the Vinaya's provisions for non-offense do not explicitly mention forgetting. 'In the answer, it is still judged based on the two minds of diligence and laziness,' the answer is still based on the two states of mind, diligence and laziness. 'The matter below can be understood by analogy,' the judgment of the matter can be understood by referring to the examples. The commentary also asks: 'How do you distinguish between diligence and laziness when the precepts are opened?' The answer is: 'The opening of all precepts is for those who uphold them, and there must be laziness in learning, which leads to violating the root, which is not a general opening.' In the concluding remarks, the precepts commentary extensively explains the natural (precepts), and the Karma commentary extensively explains the procedural (precepts), so both are pointed out. Third (The Buddha was in Shravasti (Sravasti, ancient city in India))

【English Translation】現代漢語譯本失去（戒體）。不失去的情況如前所述，即屬於不犯（戒），指的是勤加守護的情況。第二種情況是有緣，即疾病未痊癒。時間方面，指的是未滿五個月。其餘一一對應的情況是：第四種情況是有困難而不失去（戒體）。困難消除后，應該失去（戒體）。第六種情況是未出迦提（Kathina，結夏安居結束后的節日）而不失去（戒體）。期限一滿，即失去（戒體）。第七種情況是六宿（六夜）內不失去（戒體）。超過這個期限，即失去（戒體）。只有第一種情況，捨棄（戒體）后，就永遠失去（戒體）。在『不已』中，首先闡明五想。壞想指的是腐爛等情況。註釋中，首先解釋不犯（戒）。『決下』兩句解釋失去受（戒）的意義。『無下』兩句解釋無罪的意義。接下來引用《善見律毗婆沙》（Samantapasadika）來調和相違之處。第一句指的是論，即前面道行界（Dohagga）的文。『師下』闡述論的意義，只是懷疑在外有障礙，說明失去（戒）法，沒有考慮到失去（戒）體。『此下』闡述今律的意義，與上述不同，可以理解。『若下』列舉各種因緣，都是可以開許的。『此下』總結五想。賊獸等是情礙（情感上的障礙），水陸道斷是隔礙（地理上的障礙）。勤慢中，義理判斷有三種。首先說明先前懈怠，失去（戒）法，得到罪過。『若下』說明勤加守護，（戒）法存在，沒有罪過。文分為兩部分。首先是正式的判斷。上面兩句標明困難的因緣。『恒下』說明（戒）法存在。『由下』解釋沒有罪過。『如下』舉例說明。他們既然想在這裡，應（戒）法存在。『前下』說明失去（戒）法，沒有罪過。即上面不犯（戒）科中的事情，隔礙則可以通融各種障礙。『不知』指的是迷失了（戒體）所在與否。因為事情的阻隔而失去（戒）法，不是情感上的過失，所以沒有罪過。這也是勤加守護的人，只是就不知道（戒體所在）而言，與斷絕（戒體）有所不同。染礙中，進退即犯不犯，參照上面的情隔三種判斷。所以說『比二』。界礙可以理解，所以沒有在文中說明。『文下』駁斥古說。『不通諸部者』，是因為出自多種論等，如前面所引用。『問中律不犯文不明忘故』，是因為律中不犯（戒）的條文沒有明確說明遺忘的情況。『答中還約勤怠二心以判』，回答中還是根據勤奮和懈怠兩種心態來判斷。『事下準例可解』，事情的判斷參照例子可以理解。疏又問：『如戒緣開何分勤惰？』答：『諸戒相開併爲奉者，必有惰學隨犯根本，非是通開。』結指中，戒本疏廣泛闡明自然（戒），羯磨疏廣泛闡明作法（戒），所以兩處都指出來。 Third (The Buddha was in Shravasti (Sravasti, ancient city in India))

衛。但三衣比丘僧伽梨故壞十日。不辨聽畜長為滿足故。六群取同衣不足者寄人間遊行。因制)。名中月即開之時限。望謂希其滿足。釋中初科前敘本制。畜下示教限。犯緣中第二且約后位以論。中位少財但有染犯。五即迦提一月五月。釋中初科。初位十日內雖滿不犯。若至十日得足當日須成。不爾十一日明出便犯。中位十九日同足即犯。后泣一日不足亦犯。得不得者不同中位得足犯。故同不同如后解。次科僧祇且據初位滿足示相。作衣下明即作。所以爾者以但三衣人不說凈故。初明可竟。若下開急竟。此律下合上急竟。絣謂疏綴令定。三中先明同不同者。如營一衣得多零段。體色相類名為同衣。余不類者不堪共作即不同衣。皆開一月者或求三衣。同時一月或復前後各取一月。但得少財即為初日。若下明染犯。同足即中位。限滿是后位。由下釋所以。所下引證。不犯指前。同是長故。

第四(佛在羅閱祇。蓮華色尼脫所著貴衣換比丘弊故納往佛所。因問而制)。戒名取即是業。非親簡親。尼別下眾。犯緣第二中。初句標緣。律下釋相為三。前明親非親相。本律通示親里以顯非親。善見別簡。初示二親。乃至者略兄弟。兒孫即舅姨家者。皆下釋親義。唯約父母二姓所屬。又下簡非親。出家婦者由姓異。故伯叔之婦

【現代漢語翻譯】現代漢語譯本衛。但擁有三衣的比丘，如果僧伽梨（Samghati，重衣）損壞，有十天的時間來修補。如果無法找到足夠的布料，允許儲存超過期限，以達到完整。六群比丘拿走其他比丘不夠完整的衣服寄存在俗人家中（因此制定此戒）。『中月』指的是迦提月開始之時限。『望』是指希望能夠滿足。解釋中，第一部分先敘述原本的規定。『畜下示教限』是指下面說明允許儲存的期限。犯戒的因緣中，第二部分是針對中等地位的比丘來討論。中等地位的比丘雖然錢財不多，但如果違犯，也屬於染犯。『五即迦提一月五月』是指迦提月的一個月和五月。解釋中，第一部分是針對初等地位的比丘。初等地位的比丘在十天內即使滿足也不犯戒。如果到了第十天得到足夠的布料，當天必須完成。否則，第十一天天亮時就犯戒。中等地位的比丘在十九天內得到足夠的布料也算犯戒。后等地位的比丘即使只差一天沒有完成也算犯戒。『得不得者不同中位得足犯』是指得到和得不到的情況與中等地位的比丘得到足夠的布料就犯戒的情況不同，所以說『同不同』，具體解釋在後面。下一部分，僧祇律是根據初等地位的比丘滿足的情況來展示的。『作衣下明即作』是指開始製作衣服。之所以這樣，是因為對於只有三衣的比丘，沒有說可以『凈』（指通過儀式宣佈）。首先說明可以完成的情況。『若下開急竟』是指如果緊急可以提前完成。『此律下合上急竟』是指這條律文與上面緊急完成的情況相符。『絣』是指用稀疏的針腳縫合，使其固定。三衣中，先說明相同和不同的情況。例如，爲了製作一件衣服而得到很多零碎的布料，如果質地和顏色相似，就稱為『同衣』。其餘不相似的，不能一起製作，就稱為『不同衣』。都允許一個月的時間，有的是爲了求得三衣，同時用一個月，有的則是前後分別用一個月。只要得到少量的錢財，就算作第一天。『若下明染犯』是指說明染犯的情況。『同足即中位』是指與中等地位的比丘相同。『限滿是后位』是指期限滿了是后等地位的比丘。『由下釋所以』是指下面解釋原因。『所下引證』是指下面引用證據。『不犯指前』是指不犯戒的情況指前面所說的。『同是長故』是指相同是因為時間長。第四（佛陀在羅閱祇（Rajagrha）時，蓮華色尼（Utpalavarna）脫下自己所穿的貴重衣服，換給比丘破舊的衣服，因此帶到佛陀那裡，佛陀因此制定此戒）。戒名『取』，即是業。非親屬，簡擇親屬。尼別眾。犯戒的因緣在第二部分。第一句標明因緣。律文下面解釋戒相，分為三部分。前面說明親屬和非親屬的相狀。本律普遍說明親屬，以此來顯示非親屬。《善見律毗婆沙》分別簡擇。首先說明兩種親屬。『乃至者略兄弟』是指省略了兄弟。『兒孫即舅姨家者』是指兒子、孫子，以及舅舅、阿姨家的人。『皆下釋親義』是指下面解釋親屬的含義。只限定於父母兩個姓氏所屬的人。『又下簡非親』是指下面簡擇非親屬。『出家婦者由姓異』是指已經出家的婦女，因為姓氏不同，所以不算親屬。『故伯叔之婦』是指伯父、叔父的妻子。

【English Translation】 English version Vaishali. But if a bhikkhu possessing the three robes has a damaged Samghati (outer robe), he has ten days to repair it. If he cannot obtain sufficient material, he is allowed to keep it longer to complete it. The group of six bhikkhus took robes that were incomplete and left them with laypeople (hence the rule was made). 'Middle month' refers to the time limit when the Kathina month begins. 'Hope' refers to hoping to be able to complete it. In the explanation, the first part narrates the original rule. 'Keeping below shows the limit' means that the following explains the allowed storage limit. In the circumstances of transgression, the second part discusses bhikkhus of middle standing. Although bhikkhus of middle standing do not have much wealth, if they transgress, it is considered a defilement. 'Five is Kathina one month five months' refers to one month and five months of the Kathina month. In the explanation, the first part is for bhikkhus of the initial standing. Bhikkhus of initial standing do not transgress even if they complete it within ten days. If they obtain sufficient material on the tenth day, they must complete it on that day. Otherwise, they transgress when the eleventh day dawns. Bhikkhus of middle standing transgress if they obtain sufficient material within nineteen days. Bhikkhus of later standing transgress even if they are short by only one day. 'Those who obtain and do not obtain are different from those of middle standing who transgress when they obtain enough' means that the situation of obtaining and not obtaining is different from the situation of bhikkhus of middle standing who transgress when they obtain enough material, so it is said 'same and different', and the specific explanation is later. In the next part, the Sangha rule demonstrates the situation of bhikkhus of initial standing completing it. 'Making the robe below means making it' refers to starting to make the robe. The reason for this is that for bhikkhus who only have three robes, it is not said that they can 'purify' (referring to announcing through a ceremony). First, it explains the situation where it can be completed. 'If below opens for urgent completion' means that if it is urgent, it can be completed early. 'This rule below combines with the above urgent completion' means that this rule corresponds to the above situation of urgent completion. 'Basting' refers to sewing with sparse stitches to fix it. Among the three robes, first explain the same and different situations. For example, if many scraps of material are obtained to make one robe, if the texture and color are similar, it is called 'same robe'. The rest that are not similar cannot be made together and are called 'different robes'. All are allowed one month, some are to seek the three robes, using one month at the same time, and some are using one month before and after separately. As long as a small amount of money is obtained, it is considered the first day. 'If below explains defilement' refers to explaining the situation of defilement. 'Same enough is middle standing' refers to being the same as bhikkhus of middle standing. 'Limit full is later standing' refers to the limit being full is bhikkhus of later standing. 'From below explains the reason' means that the following explains the reason. 'Place below quotes evidence' means that the following quotes evidence. 'Not transgressing refers to before' means that the situation of not transgressing refers to what was said before. 'Same is long reason' means that it is the same because the time is long. Fourth (When the Buddha was in Rajagrha, Utpalavarna (Lotus Color Nun) took off her valuable clothes and exchanged them for the old clothes of a bhikkhu, so she brought them to the Buddha, and the Buddha therefore made this rule). The precept is named 'taking', which is karma. Not relatives, selecting relatives. Nuns separately. The circumstances of transgression are in the second part. The first sentence marks the circumstances. The rule below explains the characteristics of the precept, divided into three parts. The front explains the characteristics of relatives and non-relatives. This rule generally explains relatives, thereby showing non-relatives. The Vinaya Vibhasa separately selects. First, it explains two kinds of relatives. 'Even those who omit brothers' refers to omitting brothers. 'Sons and grandsons are those of the maternal uncle's and aunt's family' refers to sons, grandsons, and people from the maternal uncle's and aunt's family. 'All below explain the meaning of relatives' means that the following explains the meaning of relatives. It is only limited to people belonging to the two surnames of parents. 'Also below selects non-relatives' means that the following selects non-relatives. 'Women who have left home are different because of their surnames' refers to women who have already left home, because their surnames are different, so they are not considered relatives. 'Therefore, the wives of uncles' refers to the wives of uncles.

亦是異姓。論中不出故例同之。十誦下二明開親之意。少尚與者謂尼貧乏僧猶愍濟。何況等者言無此理。律云。若非親里亦不籌量可否。若是親里則便籌量知有無可取不可取等。五分下三簡親尼凈穢。制吉罪者遮世譏故。第三中初約緣定境。僧祇簡余輕物。無犯者望墮為言。非無輕吉。疏云。衣多喜與故重。缽唯有一故輕。四中虛心謂專勤。一意無他想故(有云揀實心非也)。乞無犯者非虛心與。故僧祇初明暫借無犯。非決取故。若下明轉施無犯。從餘人取故。據下二眾亦應得吉。非全無犯。如上通之。五中初文受寄無犯。非正與故。次科使人同犯。能使教他。所使情諂故。三中僧尼互論。人分多少罪無差降。四中。十誦先請及說法者皆因別緣。非本意故。五分先無心者遮方便故。當觀尼者制籌量故。準下決開意。戒製取衣。復開受施。制開難準。故約心斷下引四分證成尼施。明有可取。然貪情難識。對境誰無。雖有寬文宜從急制。勿憑此語自誑誑他。不犯有四。如文相別。注列七世。從父上下各取三世。高謂最上七世極。故曾猶重也。重禰祖故。禰即始也。謂父之父是初祖。故母親準說。但以舅姨兒孫數之。

第五(佛在舍衛。迦留陀夷與偷蘭難陀尼共坐。相視失不凈污安陀會令尼洗。故制)。名中戒制三事

【現代漢語翻譯】現代漢語譯本也適用於其他不同姓氏的情況。因為律中沒有明確說明，所以按照相似的例子處理。《十誦律》下卷第二部分闡明了開許親屬的原因。『少尚與者』是指尼姑貧困，僧侶仍然憐憫救濟。『何況等者』是說沒有這種道理。律中說：『如果不是親屬，就不考慮是否合適。如果是親屬，就應該考慮，知道有沒有可以拿取的，有沒有不可以拿取的等等。』《五分律》下卷第三部分割槽分了親屬尼姑的清凈與不清凈。制定吉罪是爲了遮止世人的譏嫌。第三部分中，首先根據因緣確定對象。《僧祇律》中，如果是其他輕微的物品，就沒有罪過，因為希望墮罪而說，並非沒有輕微的吉罪。疏中說：『衣服多，喜歡給予，所以罪重。缽只有一個，所以罪輕。』第四部分中，虛心是指專心勤勉，一心沒有其他想法（有人說是揀擇真心，並非如此）。乞討而沒有犯戒，是因為不是虛心給予。所以《僧祇律》最初說明暫時借用沒有罪過，因為不是決定要拿取。如果下文說明轉施沒有罪過，是因為從其他人那裡拿取。根據下文，比丘尼也應該得到吉罪，並非完全沒有罪過，如上文所說。第五部分中，首先說明接受寄託沒有罪過，因為不是正式給予。其次說明使人同罪，因為能夠指使教唆他人，被指使的人心懷諂媚。第三部分中，僧尼互相討論，人數多少，罪過沒有差別。第四部分中，《十誦律》中，先請和說法的人都是因為其他因緣，並非本意。《五分律》中，先無心的人是爲了遮止方便。『當觀尼者』是制定籌量。根據下文，決定開許的意義。戒律禁止取衣，又開許接受佈施。禁止和開許難以衡量，所以根據心來判斷。下文引用《四分律》來證明尼姑的佈施，說明有可以拿取的。然而貪慾之情難以識別，面對境界誰能沒有？雖然有寬容的條文，但應該遵循嚴格的制度，不要憑藉這些話語自欺欺人。不犯有四種情況，如文中所述。註釋中列出七世，從父親上下各取三世。高是指最上面的七世，所以曾祖父仍然重要，因為重視禰祖。禰就是開始，指父親的父親是初祖。所以母親可以參照這個說法，但要用舅舅、阿姨、兒孫來計算。第五（佛陀在舍衛城。迦留陀夷和偷蘭難陀尼一起坐著，互相看著，偷蘭難陀尼不小心弄髒了安陀會，讓尼姑清洗，因此制定了戒律）。名稱中戒律禁止三件事。

【English Translation】 English version It also applies to other cases with different surnames. Because it is not explicitly stated in the Vinaya, it is treated according to similar examples. The second part of the lower volume of the Daśabhāṇavāra-vinaya explains the reason for allowing relatives. 'Those who give even when they have little' refers to nuns who are poor, and monks still have compassion and help them. 'How much more so, etc.' means that there is no such reason. The Vinaya says: 'If they are not relatives, one should not consider whether it is appropriate. If they are relatives, one should consider, knowing whether there is something that can be taken, whether there is something that cannot be taken, etc.' The third part of the lower volume of the Pañcavargika-vinaya distinguishes between the purity and impurity of relative nuns. The establishment of dukkaṭa offense is to prevent the criticism of the world. In the third part, first determine the object according to the conditions. In the Mahāsaṃghika-vinaya, if it is other minor items, there is no offense, because it is said with the hope of falling into offense, not that there is no minor dukkaṭa offense. The commentary says: 'There are many clothes, and one likes to give them, so the offense is heavy. There is only one bowl, so the offense is light.' In the fourth part, 'empty mind' refers to being focused and diligent, with one mind and no other thoughts (some say it is choosing a sincere mind, which is not the case). Begging without violating the precepts is because it is not given with an empty mind. Therefore, the Mahāsaṃghika-vinaya initially states that there is no offense in borrowing temporarily, because it is not a definite taking. If the following explains that there is no offense in transferring alms, it is because it is taken from other people. According to the following, bhikṣuṇīs should also receive dukkaṭa offense, not that there is no offense at all, as mentioned above. In the fifth part, first explain that there is no offense in accepting entrustment, because it is not a formal giving. Secondly, explain that those who employ others are equally guilty, because they can instruct and instigate others, and those who are employed harbor flattery. In the third part, monks and nuns discuss each other, and the number of people does not make a difference in the offense. In the fourth part, in the Daśabhāṇavāra-vinaya, those who ask first and those who preach are all due to other conditions, not the original intention. In the Pañcavargika-vinaya, those who have no intention first are to prevent expedients. 'One should observe the nuns' is to establish deliberation. According to the following, determine the meaning of permission. The precepts prohibit taking clothes, and also allow accepting alms. Prohibition and permission are difficult to measure, so judge according to the mind. The following quotes the Dharmaguptaka-vinaya to prove the almsgiving of nuns, explaining that there is something that can be taken. However, the feeling of greed is difficult to recognize, and who can be without it when facing the realm? Although there are lenient articles, one should follow the strict system, and do not deceive oneself and others with these words. There are four cases of non-offense, as described in the text. The commentary lists seven generations, taking three generations each from the father's side above and below. 'High' refers to the uppermost seven generations, so the great-grandfather is still important, because he values the pitāmaha (father's father). Pitāmaha is the beginning, referring to the father's father as the first ancestor. Therefore, the mother can refer to this statement, but it should be calculated using uncles, aunts, sons, and grandsons. Fifth (The Buddha was in Śrāvastī (city). Kālodāyin (name of a monk) and Thullanandā (name of a nun) were sitting together, looking at each other, and Thullanandā accidentally soiled the antarvāsa (undergarment) and asked the nun to wash it, hence the precepts were established). In the name, the precepts prohibit three things.

。以首者標名。合制中初示合意。此下勸持。初句示業道。律下約制顯重。言三罪者隨事成犯。單復不同。此據並犯故言三也。緣中第二初科。善見出家婦謂先曾為婦后為尼者。異姓非親故犯。若下餘事犯吉。情過輕故。五分作句示犯。一令非親浣而親浣。二令非親浣而親非親共浣。三令親非親共浣而親自浣(雖親自浣本使非親故犯)。四令親非親共浣而非親自浣。五令親非親共浣。而親非親共浣。僧祇為師非己故輕。伸誡中前明損己。亦下累他。第三中。初引二律以明故相后引二論以簡余物。善見無犯小物義稀故。伽中亦犯同製衣故。四中僧只初明四句。一自與使人受。二使人與自受。三自與自受。四使與使受。若下明使親尼。弟子浣者雖是非親元非意故。若云遣者教他使故。若著下明不使自浣。方便犯者稱本期故。十誦明有過衣。準下義決。無重犯者先浣后打不結墮故。無過有重者準疏三十中四戒得重犯。浣衣擔擗雨衣是也。文云語使浣染打三尼薩耆故。僧祇明湔洗。半洗曰湔。不下示舍法。五中四分明輕。皆謂非犯緣故。善見明重使。結二罪者尼薩耆是前犯。吉羅即后罪。即犯舍衣無重義也。不犯三相。病是難緣佛僧借他皆非己物也。

第六(佛在舍衛。跋難陀為人說法。索所著衣俯仰與之。單衣入城佫

【現代漢語翻譯】現代漢語譯本：以第一句標明本段內容。總的來說，這段一開始展示了總體的意思，接下來勸勉人們堅持。第一句展示了業道的道理。『律』以下通過戒律來顯示罪行的嚴重性。說三種罪，是根據具體情況構成犯罪，有單一的，也有複合的，這裡是根據同時觸犯多種情況，所以說三種罪。緣起中的第二部分，第一小節。『善見律毗婆沙』中說，出家的婦女，是指先前做過婦女，後來做了比丘尼的人。因為是異姓且沒有親屬關係，所以構成犯罪。如果以下其餘的事情，犯吉羅罪，因為情節比較輕微。『五分律』中列出句子來顯示犯罪的情況：一是讓非親屬的人洗，而自己卻親自洗；二是讓非親屬的人洗，而自己和非親屬的人一起洗；三是讓親屬和非親屬的人一起洗，而自己親自洗（雖然是親自洗，但根本上是讓非親屬的人洗，所以構成犯罪）；四是讓親屬和非親屬的人一起洗，而自己不親自洗；五是讓親屬和非親屬的人一起洗，而親屬和非親屬的人也一起洗。『僧祇律』認為是師父而不是自己，所以罪過較輕。申誡中，前面說明損害自己，後面連累他人。第三部分中，先引用兩部律來明確舊有的相狀，后引用兩部論來簡化剩餘的物品。『善見律毗婆沙』認為沒有觸犯，因為小物件的情況很少見。『伽論』中也觸犯，因為和制定衣服的規定相同。第四部分中，『僧祇律』先說明四種情況：一是自己給，也讓人給；二是讓人給，也自己給；三是自己給，也自己接受；四是讓人給，也讓人接受。如果以下說明使喚親屬比丘尼，弟子洗衣服，雖然是非親屬，但原本不是這個意思。如果說是派遣，是教他人使喚。如果穿著以下說明不使喚自己洗，方便觸犯是因為稱量原本的期望。『十誦律』說明有過失的衣服，按照以下意義來判決。沒有重複觸犯，是因為先洗后打，不構成墮罪。沒有過失卻有重罪的，按照疏文三十中的四條戒律，會構成重犯。洗衣服、挑東西、雨衣就是這種情況。經文中說，語言使喚洗染打，三種尼薩耆罪。僧祇律說明清洗，半洗叫做湔。以下展示捨棄的方法。第五部分中，『四分律』說明罪行輕微，都認為沒有觸犯的因緣。善見律毗婆沙說明使喚罪行嚴重，構成兩種罪，尼薩耆是之前的罪行，吉羅是之後的罪行，即觸犯捨棄衣服，沒有重複的意義。不觸犯的三種情況：生病是困難的因緣，佛、僧、借給他人，都不是自己的東西。第六（佛陀在舍衛城。跋難陀為人說法，索取所穿的衣服，一會兒給，一會兒不給。只穿著單衣進入城市，佫

【English Translation】 English version: The first sentence indicates the main topic of this paragraph. In general, this section initially presents the overall meaning and then encourages people to persevere. The first sentence demonstrates the principle of karma. 'Vinaya' below uses precepts to show the seriousness of the offense. Saying three offenses is based on the specific circumstances that constitute the crime, which can be singular or compound. Here, it is based on the simultaneous commission of multiple situations, so it is said to be three offenses. In the second part of the origin, the first subsection. 'Samantapasadika' says that a woman who has renounced the world refers to someone who was previously a woman and later became a Bhikkhuni (nun). Because they are of different surnames and have no kinship, it constitutes an offense. If the following other matters constitute a Dukkhata offense because the circumstances are relatively minor. 'Sarvastivada Vinaya' lists sentences to show the circumstances of the offense: First, letting a non-relative wash, while personally washing; second, letting a non-relative wash, while washing together with a non-relative; third, letting a relative and a non-relative wash together, while personally washing (although personally washing, it is fundamentally letting a non-relative wash, so it constitutes an offense); fourth, letting a relative and a non-relative wash together, while not personally washing; fifth, letting a relative and a non-relative wash together, and the relative and non-relative also wash together. 'Mahasamghika Vinaya' considers it to be the teacher rather than oneself, so the offense is lighter. In the admonition, the former explains harming oneself, and the latter implicates others. In the third part, first, two Vinayas are cited to clarify the old appearances, and then two Abhidharma texts are cited to simplify the remaining items. 'Samantapasadika' believes that there is no offense because the situation of small objects is rare. 'Gama' also commits an offense because it is the same as the regulations for making clothes. In the fourth part, 'Mahasamghika Vinaya' first explains four situations: First, giving oneself and also letting others give; second, letting others give and also giving oneself; third, giving oneself and also receiving oneself; fourth, letting others give and also letting others receive. If the following explains that employing a relative Bhikkhuni, a disciple, to wash clothes, although it is a non-relative, it was not originally intended. If it is said to be dispatching, it is teaching others to employ. If wearing the following explains not employing oneself to wash, it is convenient to commit an offense because it measures the original expectations. 'Dasabhumi Sutra' explains the faulty clothes, and the judgment is made according to the following meaning. There is no repeated offense because washing before beating does not constitute a Patayantika offense. There is no fault but there is a serious offense, according to the four precepts in the thirtieth of the commentary, it will constitute a serious offense. Washing clothes, carrying things, and raincoats are such situations. The scripture says that verbal employment of washing, dyeing, and beating are three Nissaggiya offenses. Mahasamghika Vinaya explains washing, half washing is called 湔 (jian). The following shows the method of abandonment. In the fifth part, 'Dharmaguptaka Vinaya' explains that the offense is minor, and all believe that there is no cause for offense. Samantapasadika explains that employing a serious offense constitutes two offenses, Nissaggiya is the previous offense, and Dukkhata is the subsequent offense, that is, committing the offense of abandoning clothes, there is no repeated meaning. Three situations that do not constitute an offense: illness is a difficult cause, Buddha, Sangha, lending to others, are not one's own things. Sixth (The Buddha was in Shravasti. Baddanta was preaching to people, asking for the clothes he was wearing, giving them and not giving them. He entered the city wearing only a single robe, 佫

譏。因制)。名中簡親及道。皆非犯故。制意中初文。一以多求則壞佛法。二由俗有上下不必同心。三以求索過度為人輕慢。四因睹少欲信法尊勝。初是住持中二滅惡。下即生善。次科論引昔緣初敘現業。命下生報。駱駝山者形大背高有如山焉。佛告下明聖誡。比丘之法少欲為本。貪求不厭未殊鄙俗。況講法談禪身當衆首。非唯自陷抑誤後生。請詳上緣仍思佛誡。自非木石寧不動心哉。又下約施明制。乞字去呼與也。好非好者謂持毀也。此句即彼問辭。實犯墮者自述德故(同下勸增)。不實犯棄者即盜取故。若貪下約開明急。曲濟貧乏複製中后。不自手捉知意急矣。注中謂形同無戒猶類凈人。有戒法同制同上眾。犯緣第一注中。上明直乞下明為衣乞谷。情容諂故。五穀者黍稷菽麥稻也。二中初示緣相。非下遮簡。恐謂迦提開乞無犯。故特示之。必下通許。此謂實無微通濟急。非教所開交俱也。限約所須故云隨量。第三律論三相據親無過。約惱故吉。論云。親里多財從乞無犯。今以貧匱惱他索多無足雖親亦罪。匱乏也。四中兩緣合示。十祇文中初明應量。謂此戒犯量。非定三衣。四肘計七尺二寸。若下釋為己。文列四相皆為邪求。除下明開乞。系頭物舊云。帽帶巾帊之類。緣中一條謂三衣揲緣。若下明乞小得大。開遮可

見。緣開中初緣起。佛下示法。次第四開。初取己長。二借他物。后二並僧物。可分衣即十方現前物。僧衣者常住常住物。若得下明還法。如法治者不復本處違制吉羅。若取入己應重。雜篇廣示遇賊法。故此指之。不犯中初正示開緣。前五緣中本宗四種。文闕燒漂。此五反上第二緣。律下次五取中。上三反第四下二反第三。次五分下明能所俱犯。上句明受施者。謂行邪諂乞求他施正犯此戒。下句即能施人。謂不擇前境而故與之為施所墮。上局比丘下通道俗。道應輕罪。俗必成業。即興治中二。俱為施所墮是也。

第七(佛在舍衛。比丘失衣。有信居士多送衣與比丘。言不須。六群令取持與我更受。因制)。戒名失三受二是為知足。失三受三故名過分。下列緣云過知足是也。犯緣第三。約彼施心以定犯相。釋第五云。失一不取者或重衣可摘。或容別求都失。取二者疏云。以失衣處施主厚心不可全取也。三中言自恣者。明非為失故施反釋上緣。余殘問者。若言為失故與者。則不應取曹輩也(注戒欲受上無彼字)。簡濫中所以為他犯者。疏云。由情諂故若直為他。無情好者未必取衣也(謂知彼不得過取故為取之。準戒疏無乞字。今文寫誤)。律不犯中。若知足若減知足若多與衣(謂自恣請)。若細薄不牢。若二三重作

【現代漢語翻譯】現代漢語譯本：

見。（緣開中初緣起）佛陀在下面開示佛法。依次逐步展開。首先是取用自己的東西，其次是借用他人的東西，後面兩種情況都涉及僧團的物品。可以分發的衣物是指十方現前的物品。僧衣則是常住的物品。如果得到（衣物）后，按照下面所說的歸還方法，如法處理，就不會回到原來的地方，違反制度只會構成吉羅罪（輕罪）。如果取為己用，罪過會加重。《雜篇》中廣泛地闡述了遇到盜賊的情況，所以這裡只作指引。不犯的情況中，首先是正確地開示開緣。前面的五種情況中，本宗有四種，文字中缺少燒燬和漂流的情況。這五種情況與上面的第二種情況相反。律文中接下來的五種取用情況中，上面三種與第四種情況相反，下面兩種與第三種情況相反。接下來的《五分律》說明了能施者和所施者都觸犯戒律。上面的句子說明了接受佈施的人，指那些通過邪惡和諂媚的手段乞求他人佈施的人，這正是觸犯了此戒。下面的句子指的是能佈施的人，指那些不選擇佈施對像而故意給予佈施的人，他們也會因此而墮落。上面針對的是比丘，下面則普遍適用於僧人和俗人。僧人應該判輕罪，俗人必定會造成業報。這就是興建和治理中的兩種情況，都是因為佈施而墮落。

第七（佛陀在舍衛城。有比丘丟失了衣服。有虔誠的居士送了很多衣服給比丘，比丘說不需要。六群比丘讓他們拿來給自己，然後再接受。因此制定了此戒）。戒律的名稱是失去三種，接受兩種，這是爲了知足。失去三種，接受三種，所以叫做過分。下面的因緣中說超過知足就是這種情況。觸犯戒律的因緣是第三種，根據佈施者的心意來確定是否犯戒。《釋》第五中說，失去一件不拿的情況，可能是因為衣服很重可以拆開，或者可以另外想辦法得到，總之是都失去了。拿兩件的情況，《疏》中說，因為在丟失衣服的地方，施主的心意很深厚，不能全部拿走。三種情況中說『自恣』，說明不是因為丟失才佈施，反過來解釋了上面的因緣。剩餘的疑問是，如果說是爲了丟失才給予的，那麼就不應該拿曹輩的（註：戒律中想要接受，上面沒有『彼』字）。簡別濫用的情況中，之所以為他人犯戒，《疏》中說，因為有諂媚的感情，如果只是爲了他人，沒有情好，未必會拿衣服（指知道對方不能拿超過的，所以才為他拿。根據《戒疏》，沒有『乞』字，現在的文字是筆誤）。律文中不犯的情況中，如果是知足，或者減少知足，或者多給衣服（指自恣請求），或者衣服很細薄不結實，或者兩三層製作。

【English Translation】 English version:

See. (The initial cause in the opening of the circumstances) The Buddha below demonstrates the Dharma. Unfolding step by step. First, taking one's own things; second, borrowing others' things; the latter two cases involve Sangha (community) property. Distributable clothing refers to the present property of the ten directions. Sangha robes are permanent property. If one obtains (clothing) and returns it according to the method described below, handling it according to the Dharma, one will not return to the original place; violating the rules will only constitute a Dukkhata (minor offense). If one takes it for oneself, the offense will be aggravated. The Miscellany extensively elaborates on the situation of encountering thieves, so it is only indicated here. Among the non-offenses, the first is to correctly demonstrate the opening circumstances. Among the previous five circumstances, the Vinaya school has four, with the text lacking burning and drifting. These five circumstances are the opposite of the second circumstance above. In the Vinaya text, among the following five taking circumstances, the above three are the opposite of the fourth circumstance, and the following two are the opposite of the third circumstance. The following Sarvastivada Vinaya explains that both the giver and the receiver commit offenses. The above sentence explains the recipient of the offering, referring to those who beg for offerings from others through evil and flattering means, which is precisely violating this precept. The following sentence refers to the giver, referring to those who give offerings intentionally without choosing the object of offering, and they will also fall because of it. The above is aimed at Bhikkhus (monks), and the following applies universally to both Sangha members and laypeople. Sangha members should be given a minor offense, and laypeople will definitely create karma. These are the two situations in construction and governance, both falling because of offering.

Seventh (The Buddha was in Shravasti. A Bhikkhu lost his clothes. A devout layperson sent many clothes to the Bhikkhu, but the Bhikkhu said he didn't need them. The Six Group Bhikkhus told them to bring them to him and then receive them. Therefore, this precept was established). The name of the precept is losing three, receiving two, which is for contentment. Losing three, receiving three, so it is called excessive. The following circumstances say that exceeding contentment is this situation. The cause of violating the precept is the third, determining whether an offense is committed based on the giver's intention. The fifth explanation in the Commentary says that if one loses one item and does not take it, it may be because the clothes are heavy and can be disassembled, or one can find another way to obtain them, in short, they are all lost. Taking two items, the Commentary says, is because in the place where the clothes were lost, the giver's intention is very deep, and one cannot take them all. Among the three situations, saying 'at will' indicates that it is not because of loss that the offering is made, which in turn explains the above circumstances. The remaining question is, if it is said that it was given because of loss, then one should not take the Cao class (Note: In the precepts, wanting to receive, there is no 'that' word above). In distinguishing abuse, the Commentary says that the reason for committing an offense for others is because of flattering feelings. If it is only for others, without affection, one may not take the clothes (referring to knowing that the other person cannot take more than what is allowed, so one takes it for him. According to the Vinaya Commentary, there is no 'beg' word, the current text is a mistake). Among the non-offenses in the Vinaya text, if one is content, or reduces contentment, or gives more clothes (referring to requesting at will), or the clothes are very thin and not strong, or made of two or three layers.

有餘如上語知並不犯。

第八(佛在舍衛。居士夫婦共議持衣價為跋難陀買衣。後知往彼家勸令廣大新好堅緻招譏。故制)。名中衣價。謂買衣價直。犯緣第二有限者少多定故。五增價縷二物。隨一成犯。釋中十六分之一者舊記云。即今一小錢以彼國古大銅錢一當十六故。一分一線者舉其極少以為限齊。十誦三種。四分但無增色。廣長堅緻即是量價。不犯有六。初受恣請。知足減少釋成開意。雖容恣索而不貪求故。若從下五相可分。指如疏者彼云。此戒犯相要在本絹。于上勸增若令買布屬前乞戒。又問。勸增一縷即犯。乞衣一條方犯(即上十祇四肘量也)。與此不同。答。乞本施主無心。乞時任其多少。惱義是微。故一條方犯。勸增中虛心限約已定不荷。嫌少索多貪惱最重。故多少同犯。

第九(佛在舍衛。二居士夫婦共議與跋難陀買衣。彼聞往勸二家共作招譏。因制)。文指制緣。改前第四但于勸字下加二家兩字。疏問。勸二居士共作一衣價本不增。為有犯否。答。如文云增(戒本云。共作一衣為好故即是增義)。不增非犯。問。但制合二不云三者。答。例可知也。示犯中。五分雖是一家同合二故。僧祇雖順少欲止須直索。輒自稱述故入犯科。不如謂非好者。粗下斷犯粗同細犯。故言皆也。疏云粗亦同

【現代漢語翻譯】現代漢語譯本如果有人像上面那樣說了，但實際上並不知情，那就不算違犯。

第八（佛陀在舍衛城。一位居士夫婦商議用佈施的錢為跋難陀（Nanda）購買衣服。後來得知跋難陀去他們家，勸他們買更大、更新、更好、更結實的衣服，招致了譏諷。因此制定此戒）。名為『中衣價』，指的是購買衣服的錢財價值。違犯的條件是第二條，因為數量的多少是確定的。五種增加價格的線或兩種物品，任何一種都會構成違犯。解釋中，『十六分之一』，舊的記載說，相當於現在的一小錢，因為在那個國家古代，一個大的銅錢相當於十六個小錢。『一分一線』，是舉最少的量作為限制。十誦律中有三種情況，四分律中只有沒有增加顏色。『廣長堅緻』就是指尺寸和價格。不違犯的情況有六種。第一種是接受隨意的請求，知足並減少，這是釋迦牟尼佛開許的。雖然允許隨意索取，但不貪求。如果從下面的五種情況可以區分。『指如疏者』，疏中說，這個戒律的違犯點主要在於原本的絹布。如果勸人增加，以至於去買布，就屬於之前的乞衣戒。又問，勸人增加一根線就算違犯，而乞討一件衣服才算違犯（就是上面說的十祇四肘的量）。這有什麼不同？回答，乞討時，施主沒有那個心，乞討時任憑施主給多少。『惱義』是很微小的，所以乞討一件衣服才算違犯。勸人增加，是虛心限制，已經確定了不接受。嫌少索取更多，貪婪惱怒是最嚴重的，所以多少都算違犯。

第九（佛陀在舍衛城。兩位居士夫婦商議給跋難陀（Nanda）買衣服。跋難陀聽說后，去勸兩家一起做，招致了譏諷。因此制定此戒）。文字指明了制定戒律的因緣。與之前的第四條相比，只是在『勸』字後面加上『二家』兩個字。疏中問，勸兩位居士一起做一件衣服的價錢，原本沒有增加，這樣算違犯嗎？回答，像經文說的那樣，增加了（戒本上說，『一起做一件衣服爲了更好』，這就是增加的意思）。沒有增加就不算違犯。問，只制定了合併兩家，沒有說三家，這是為什麼？回答，可以類推得知。顯示違犯的情況中，五分律中即使是一家，也因為合併了兩家而違犯。僧祇律中雖然順應少欲，只是需要直接索取。擅自稱述，所以進入違犯的範疇。不如說不是好的。粗劣的也算違犯，粗劣的和精細的都算違犯。所以說『皆也』。疏中說，粗劣的也一樣。

【English Translation】 English version If someone speaks as above but does not actually know, then it is not a violation.

Eighth (The Buddha was in Shravasti. A lay couple discussed using the money for alms to buy clothes for Nanda. Later, they learned that Nanda went to their house and encouraged them to buy larger, newer, better, and more durable clothes, which caused ridicule. Therefore, this precept was established). It is called 'Middle Clothing Price,' which refers to the value of the money for buying clothes. The condition for violation is the second, because the amount is definite. Five kinds of threads that increase the price or two items, any one of which will constitute a violation. In the explanation, 'one-sixteenth,' the old record says, is equivalent to a small coin now, because in that country in ancient times, a large copper coin was equivalent to sixteen small coins. 'One part one thread' is to take the least amount as a limit. There are three kinds in the Ten Recitation Vinaya, and only no increase in color in the Four-Part Vinaya. 'Wide, long, and durable' refers to the size and price. There are six situations in which there is no violation. The first is to accept arbitrary requests, be content and reduce, which is what Shakyamuni Buddha allowed. Although arbitrary demands are allowed, there is no greed. If it can be distinguished from the following five situations. 'Referring to the sparse,' the sparse says, the point of violation of this precept is mainly in the original silk fabric. If you persuade people to increase, so that you go to buy cloth, it belongs to the previous begging precept. Also asked, persuading people to add a thread is a violation, and begging for a piece of clothing is a violation (that is, the amount of ten chi and four elbows mentioned above). What's the difference? Answer, when begging, the donor does not have that intention, and when begging, it depends on how much the donor gives. 'Annoyance' is very small, so begging for a piece of clothing is a violation. Persuading people to increase is a humble limit, and it has been determined not to accept it. Complaining that there is too little and asking for more, greed and annoyance are the most serious, so the amount is the same violation.

Ninth (The Buddha was in Shravasti. Two lay couples discussed buying clothes for Nanda. After hearing about it, Nanda went to persuade the two families to do it together, which caused ridicule. Therefore, this precept was established). The text specifies the cause of the establishment of the precepts. Compared with the previous fourth article, only the words 'two families' are added after the word 'persuade'. The sparse asked, persuading two lay people to make the price of a piece of clothing together, and there was no increase in the original, is this a violation? Answer, as the scripture says, it has increased (the precept says, 'making a piece of clothing together for the better', which means increasing). No increase is not a violation. Asked, only the merger of two families is stipulated, but not three families, why is this? Answer, it can be inferred. In the case of showing violations, even if it is a family in the Five-Part Vinaya, it is a violation because it merged two families. Although the Sangha Vinaya conforms to few desires, it only needs to ask directly. Presumptuously stating, so it falls into the category of violation. It is better not to say it is good. Inferior is also a violation, inferior and fine are both violations. So it says 'all'. The sparse says that inferior is the same.

犯是也。不犯同前戒。

第十(佛在羅問城。大臣遣使送衣價與跋難陀。彼將衣付凈主已因事急索致令被罰。因制)。戒名越三語六默名過限。逼迫凈主為匆切。疏問。此戒為損王臣為損凈主。答。本雖王臣后在凈主。切惱故制。唯在後人。又云。此戒應在畜寶后。以制凈主故。犯緣中。四過分者此有三位。一純語得六反。二三反語六反默齊九反(二默當一語戒本同此相)。三純默齊十二反。過三分齊犯默索者。善見云。口不語渙坐不坐與食不受。說法咒愿一切不得。若言何因至此。答言居居自知。不犯中初明語主。戒本云。若不得衣從所來處即語本主。然彼施主於物不繫則無逼切之義。若為下正列不犯初明余物。若據戒緣但云貿衣。準此須約法衣成犯。波利迦羅此云助身。軟語者非逼切故。

十一(佛在曠野國。六群至養蠶家索蠶綿作臥具看暴繭招譏。而制)。戒本作臥具。昔人迷名故直標袈裟以異之。制意中初意如戒緣起。俗人譏云。害眾生命無有正法。二修慈行故。三無營求故。四不惱他故。上二為俗下二為道。二對各有生善滅惡。文闕犯緣傳寫脫漏。準疏五緣。一是蠶綿。二自乞求。三作法衣。四為己。五作成便犯。犯中初引本宗先引緣起。比丘即六群。未成綿即蠶繭。若下明純雜俱制。毳即獸

【現代漢語翻譯】現代漢語譯本犯戒就是這樣。不犯戒的情況與之前的戒條相同。

第十戒（佛陀在羅閱城時，一位大臣派遣使者送衣物價錢給跋難陀（Nanda），跋難陀將衣物交給凈人（Jing ren，負責處理寺院雜務的人）后，因急事索要，導致凈人被處罰。因此制定此戒）。戒條名為『超過三次言語或六次沉默』名為『過限』。逼迫凈人是為匆忙急切。疏文中問：此戒是損害國王大臣還是損害凈人？回答：原本是國王大臣的財物，後來歸凈人所有。因為急切惱怒而制定此戒，只針對後人。又有人說：此戒應該放在『畜寶』戒之後，因為是針對凈人而制定的。犯戒的因緣中，『四過分』這裡有三個層次：一是純粹言語，得六次違犯；二是三次言語和六次沉默，總共九次違犯（兩次沉默相當於一次言語，戒本中相同）；三是純粹沉默，總共十二次違犯。超過三分之一就算違犯。沉默索要的情況，《善見律毗婆沙》中說：口不說話，渙散地坐著不坐好，給食物不接受，說法咒愿一切都不做。如果問什麼原因導致這樣，回答說：『自己知道』。不犯戒的情況中，首先說明言語的主體。戒本中說：如果沒有得到衣物，就向來的地方，也就是原來的主人說明情況。然而，如果施主對財物沒有執著，就沒有逼迫急切的含義。如果爲了下面正確列出不犯戒的情況，首先說明其他財物。如果根據戒條的因緣，只說是交易衣物，那麼必須是關於法衣才構成違犯。『波利迦羅』這裡的意思是『助身』。『軟語』是因為沒有逼迫急切的緣故。

第十一戒（佛陀在曠野國時，六群比丘（Liuqun biqiu，指六群惡比丘）到養蠶人家索要蠶絲製作臥具，觀看暴露的蠶繭，招致譏諷，因此制定此戒）。戒本中說是製作臥具。過去的人迷惑于名稱，所以直接標明袈裟來區分。制定此戒的意義中，第一種意義如戒條的緣起，世俗人譏諷說：『殺害眾多生命，沒有正法』。二是修行慈悲的行為。三是沒有營求。四是不惱害他人。上面兩種是爲了世俗，下面兩種是爲了修行。兩種對應各有生善滅惡。經文中缺少犯戒的因緣，是傳抄脫漏。根據疏文，有五種因緣：一是蠶絲。二是自己乞求。三是製作法衣。四是爲了自己。五是製作完成，就構成違犯。違犯的情況中，首先引用本宗，先引用緣起。『比丘』就是指六群比丘。『未成綿』就是指蠶繭。如果下面說明純蠶絲和混合蠶絲都禁止。『毳』就是指獸毛。

【English Translation】 English version This is how a transgression occurs. Non-transgressions are the same as the previous precepts.

The Tenth Precept (The Buddha was in Luoyue City. A minister sent a messenger to deliver the price of clothing to Nanda (Nanda). Nanda gave the clothing to a Jing ren (Jing ren, a person responsible for handling miscellaneous affairs in the monastery), but then urgently demanded it back, causing the Jing ren to be punished. Therefore, this precept was established). The precept is named 'Exceeding Three Words or Six Silences,' which is called 'Exceeding the Limit.' Pressuring the Jing ren is considered rushing and being impatient. The commentary asks: Does this precept harm the king's minister or the Jing ren? The answer: Originally, the property belonged to the king's minister, but later it belonged to the Jing ren. Because of the urgency and annoyance, this precept was established, and it only applies to later generations. Some say: This precept should be placed after the 'Accumulating Treasures' precept because it is aimed at the Jing ren. Among the conditions for transgression, 'four excesses' have three levels here: First, pure speech results in six transgressions; second, three speeches and six silences result in a total of nine transgressions (two silences are equivalent to one speech, as in the original precept); third, pure silence results in a total of twelve transgressions. Exceeding one-third is considered a transgression. Regarding demanding in silence, the Samantapasadika says: The mouth does not speak, sitting loosely and not sitting properly, not accepting food, not giving Dharma talks or blessings. If asked why this is happening, the answer is: 'I know it myself.' Among the non-transgressions, the subject of speech is first clarified. The precept states: If the clothing is not obtained, explain the situation to the place of origin, that is, the original owner. However, if the donor is not attached to the property, there is no meaning of coercion or urgency. If the following correctly lists the non-transgressions, other properties are first clarified. If based on the conditions of the precept, only trading clothing is mentioned, then it must be about Dharma robes to constitute a transgression. 'Parikkhara' here means 'aiding the body.' 'Soft speech' is because there is no coercion or urgency.

The Eleventh Precept (The Buddha was in the Wilderness Country. The Six Group Bhikkhus (Liuqun biqiu, referring to the group of six evil monks) went to silkworm farmers to demand silkworm silk to make bedding, watched exposed silkworm cocoons, and were ridiculed, so this precept was established). The precept states that it is for making bedding. People in the past were confused about the name, so they directly labeled it as a kasaya to distinguish it. Among the meanings of establishing this precept, the first meaning is like the origin of the precept, and worldly people ridiculed: 'Killing many lives, there is no true Dharma.' Second, it is to cultivate compassionate conduct. Third, it is without seeking. Fourth, it is without harming others. The above two are for the worldly, and the following two are for cultivation. Each of the two correspondences has the generation of good and the elimination of evil. The sutra lacks the conditions for transgression, which is a transcription omission. According to the commentary, there are five conditions: First, silkworm silk. Second, begging for oneself. Third, making Dharma robes. Fourth, for oneself. Fifth, once completed, it constitutes a transgression. Among the transgressions, the original sect is first cited, and the origin is cited first. 'Bhikkhu' refers to the Six Group Bhikkhus. 'Unspun silk' refers to silkworm cocoons. If the following states that both pure silk and mixed silk are prohibited. 'Wool' refers to animal hair.

毛。劫貝即木綿。若斤下明制舍法。斤即刀類埵謂土墩。諸部中初科。多論四節。初示名。彼宗戒本云憍奢耶作教具。故論牒之。論失譯主。應是秦翻故言秦地。若下顯犯。言下正名。註文出本翻意。古謂戒制被敷迷名故耳。如疏廣斥。外下示綿衣法。亦得作者展轉來故。乞得犯者制情過故。次科先引善見。一毛者即下微絲。舉毛為況。下釋梵名與前少異。忽是此方之名舉以合之。僧祇中紐䙡揲葉製造雜也。縱經橫緯財體雜也。三中已前律制但據蠶家。大教轉來不許受用。乃知聲聞行劣但取離非。菩薩慈深遠推來處。雖離殺手無非殺來。足踏身披皆沾業分。非大士可忍豈比丘所宜。請考經文少懷信仰。廣敘利害章服儀備矣。經文前明能施如法。離殺手者非蠶家故。不下明所施可否。初不受應法。大小俱順故受者非悲。違大順小故。小從大出望制雖順約義還違。故知持戒行慈方符聖旨。縱情受用全乖道儀。故章服儀云。且自非悲之語終為永斷之言。據此為論頗彰深切。次引涅槃乃終窮囑累決了正教明文制斷。何得遲疑。今下舉現事此指唐時。若僧傳中敘南嶽道休二師不衣綿帛並服艾絮。故祖師云。佛法東漸幾六百載。唯斯衡岳慈行可歸。今時禪講自謂大乘不拘事相。綾羅斗美。紫碧爭鮮。肆恣貪情背違聖教。豈不聞衡岳

【現代漢語翻譯】現代漢語譯本『毛』（Mao）。『劫貝』（Jie Bei）即木綿（一種棉花）。『若斤下明制舍法』（Ruo Jin Xia Ming Zhi She Fa）。『斤』（Jin）即刀類，『埵』（Duo）謂土墩。諸部中初科，多論四節。初示名。彼宗戒本云『憍奢耶』（Jiao She Ye）作教具，故論牒之。論失譯主，應是秦翻故言秦地。『若下顯犯』（Ruo Xia Xian Fan），言下正名。註文出本翻意，古謂戒制被敷迷名故耳。如疏廣斥。『外下示綿衣法』（Wai Xia Shi Mian Yi Fa），亦得作者展轉來故。乞得犯者制情過故。次科先引善見，『一毛者即下微絲』（Yi Mao Zhe Ji Xia Wei Si），舉毛為況。下釋梵名與前少異，忽是此方之名舉以合之。『僧祇』（Seng Qi）中『紐䙡揲葉』（Niu Huai She Ye）製造雜也。縱經橫緯財體雜也。三中已前律制但據蠶家，大教轉來不許受用。乃知聲聞行劣但取離非，菩薩慈深遠推來處。雖離殺手無非殺來，足踏身披皆沾業分。非大士可忍豈比丘所宜。請考經文少懷信仰。廣敘利害章服儀備矣。經文前明能施如法，離殺手者非蠶家故。不下明所施可否。初不受應法，大小俱順故受者非悲，違大順小故。小從大出望制雖順約義還違。故知持戒行慈方符聖旨。縱情受用全乖道儀。故章服儀云，且自非悲之語終為永斷之言。據此為論頗彰深切。次引涅槃乃終窮囑累決了正教明文制斷。何得遲疑。今下舉現事此指唐時。若僧傳中敘南嶽道休二師不衣綿帛並服艾絮。故祖師云，佛法東漸幾六百載。唯斯衡岳慈行可歸。今時禪講自謂大乘不拘事相。綾羅斗美，紫碧爭鮮。肆恣貪情背違聖教。豈不聞衡岳這段文字解釋了關於使用棉花的戒律。』毛』指的是棉花，』劫貝』指的是木棉。』若斤下明制舍法』指的是關於捨棄的規定。』斤』指的是刀具，』埵』指的是土堆。在各個部派的戒律中，通常會討論四個方面，首先是名稱的解釋。其他宗派的戒本中說，』憍奢耶』（一種製作教具的材料）可以用來製作教具，所以這裡進行了討論。關於譯者的缺失，可能是秦朝翻譯的，所以說是秦地。』若下顯犯』，指的是明確指出違犯的情況，並給出正確的名稱。註釋解釋了翻譯的含義，古代認為戒律被廣泛傳播，導致名稱的混淆。就像疏廣所斥責的那樣。』外下示綿衣法』，指的是關於棉衣的規定，也可能是作者輾轉傳來的。允許違犯者是因為控制情感過度。接下來引用了《善見律》，』一毛者即下微絲』，用一根毛來比喻。下面解釋了梵文名稱，與之前的略有不同，突然用此地的名稱來對應。』僧祇』中，』紐䙡揲葉』指的是製造的各種材料。縱向的經線和橫向的緯線，指的是各種財物。在三者之中，之前的戒律只針對養蠶的人家，大乘佛教傳來后不允許使用。由此可知，聲聞乘的修行比較低劣，只求遠離錯誤，而菩薩的慈悲更加深遠，考慮到來源。即使遠離了殺生的人，也無法避免殺生的行為，腳踩和身穿都會沾染業力。這不是大菩薩可以容忍的，更不是比丘應該做的。請參考經文，稍微懷有信仰。廣泛敘述了利害關係，章服儀軌都完備了。經文前面說明了能夠如法佈施，遠離殺生的人，不是養蠶的人家。下面說明了所佈施的東西是否可以接受。首先是不接受應該接受的，大小乘都順從，所以接受者不是悲憫，違背大的順從小的。小的從大的出來，希望制定雖然順從，但是從意義上來說還是違背的。所以要知道持戒行慈才符合聖人的旨意。放縱情感地接受使用，完全違背了道義。所以章服儀軌說，暫且從非悲憫的話語最終成為永遠斷絕的話語。根據這個來討論，顯得非常深刻。接下來引用《涅槃經》，是最終的囑託，明確了正教的明文規定。為什麼還要遲疑呢？下面舉出現實的事情，指的是唐朝的時候。僧傳中記載了南嶽道休二位禪師不穿棉帛，只穿艾草做的衣服。所以祖師說，佛法東傳已經六百多年了，只有衡山的慈悲行為值得學習。現在的禪宗和講經的人自稱是大乘，不拘泥於形式，綾羅綢緞爭奇鬥豔，肆意貪婪，違背聖教。難道沒有聽說過衡山嗎？

【English Translation】 English version 'Mao' (毛) refers to cotton. 'Jie Bei' (劫貝) is Kapok (a type of cotton). 'Ruo Jin Xia Ming Zhi She Fa' (若斤下明制舍法) refers to the rules regarding renunciation. 'Jin' (斤) means knife, and 'Duo' (埵) means mound. In the initial sections of various schools, four aspects are often discussed. The first is the explanation of the name. The Vinaya of that school states that 'Jiao She Ye' (憍奢耶) is used as teaching aids, hence the discussion here. Regarding the missing translator, it is likely a translation from the Qin Dynasty, hence the mention of Qin land. 'Ruo Xia Xian Fan' (若下顯犯) refers to clearly pointing out the violations and giving the correct names. The commentary explains the meaning of the translation, as anciently it was thought that the precepts were widely spread, leading to confusion of names, as criticized by Shu Guang. 'Wai Xia Shi Mian Yi Fa' (外下示綿衣法) refers to the rules regarding cotton clothing, possibly transmitted through authors. Allowing violators is due to excessive emotional control. The next section first quotes the 'Good View Vinaya', stating that 'Yi Mao Zhe Ji Xia Wei Si' (一毛者即下微絲), using a single hair as a metaphor. The following explains the Sanskrit name, slightly different from before, suddenly using the name of this place to correspond. In 'Seng Qi' (僧祇), 'Niu Huai She Ye' (紐䙡揲葉) refers to the various materials used in manufacturing. Longitudinal warp and transverse weft refer to various properties. Among the three, the previous Vinaya only targeted silkworm farmers, and the Mahayana Buddhism does not allow its use. From this, it can be seen that the practice of the Sravaka vehicle is inferior, only seeking to avoid mistakes, while the compassion of the Bodhisattva is more profound, considering the source. Even if one is far from the person who kills, one cannot avoid the act of killing, and stepping on and wearing will be stained with karma. This is not something that a great Bodhisattva can tolerate, let alone a Bhikkhu. Please refer to the scriptures and have a little faith. The benefits and harms are widely described, and the rules of clothing are complete. The scripture in front clarifies that one can give alms lawfully, and those who are far from killing are not silkworm farmers. The following clarifies whether the alms given are acceptable. The first is not accepting what should be accepted, both the Hinayana and Mahayana follow, so the receiver is not compassionate, violating the big and following the small. The small comes from the big, hoping that the formulation is followed, but in terms of meaning, it is still violated. Therefore, it is known that upholding the precepts and practicing compassion are in accordance with the will of the saints. Indulging in the acceptance and use completely violates the ethics of the Tao. Therefore, the rules of clothing say that temporarily from the words of non-compassion, it will eventually become the words of eternal severance. According to this discussion, it seems very profound. Next, the Nirvana Sutra is quoted, which is the final entrustment, clarifying the clear regulations of the orthodox teaching. Why hesitate? The following cites the reality, referring to the Tang Dynasty. The biographies of monks record that the two Chan masters of Nanyue, Daoxiu, did not wear cotton but only wore clothes made of Artemisia. Therefore, the patriarch said that Buddhism has been transmitted to the East for more than six hundred years, and only the compassionate behavior of Hengshan is worth learning. Today's Chan and Sutra lecturers claim to be Mahayana, not adhering to forms, competing with silk and satin, indulging in greed, and violating the sacred teachings. Haven't you heard of Hengshan?

但服艾絮以御風霜。天臺四十餘年唯被一衲永嘉食不耕鋤衣不蠶口。荊溪大布而衣一床而居。良由深解大乘方乃專崇苦行。請觀祖德勿染邪風。則稟教修身真佛子矣。四中五分不乞自施。尚不自入意急可見也。結顯中初示教意。野下舉文以況。戒本云雜野蠶綿故兩舉以況之。世有野蠶食桑就樹作𦼠破繭為飛峨。取此為綿不損物命。雜忽見上文。指非中初示過。此下決犯。合斬舍者根本墮也。著著罪從生吉也。如諸下引事例顯。犯輕中。多論五節初明自作。無蠶家者展轉來故。言無罪者以無蟲故。若是有蟲出賣尚犯。豈容自作。為下二明出賣。不為作衣故彼續云。若無蟲者無罪。若乞下三明已成。而不犯者非蠶家故。若蟲下四明蟲壞無所損故。論作蠶壞恐寫誤。作下五作余衣。並結吉者必約蠶家乞得為言。彼云。下至四肘捨墮反知。不應者輕。又云。若合麻衣劫貝褐衣欽婆羅作敷具者吉。故云一切。第三科教他重者譏過同故。為他輕者貪非己故。不犯中戒製造作已成不犯。然須斬壞。不壞還墮。指如疏者彼云。已成斧斬此言切人也。如何可通。如五分云。施已成亦犯墮等。

十二(佛在毗舍離。梨車子多行邪行。披黑毛氈夜行使人不見。六群學作招譏。而制)。會名中總決前後四戒。十誦並號敷具。昔人疑者彼謂

【現代漢語翻譯】現代漢語譯本但服用艾草的絨毛來抵禦風寒。天臺山住了四十多年只蓋一床衲被，永嘉大師吃飯不親自耕種，穿衣不親自養蠶紡織。荊溪大師穿著粗布衣，住在一張床上。實在是由於深刻理解了大乘佛法，才專門崇尚苦行。請看看祖師大德的風範，不要沾染邪魔歪風。這樣秉承教誨修身養性，才是真正的佛家弟子。四中五分（指《四分律》和《五分律》）不主動乞討而是接受別人的佈施，尚且不自己享用，急於佈施的心意可以明顯看出來。結尾處顯示了最初的教義。『野下』引用經文來比況。《戒本》中說『雜野蠶綿』，所以兩次舉例來比況。世間有一種野蠶，吃桑葉，在樹上作繭，破繭后變成飛蛾。取這種蠶的絲綿，不損害物命。『雜忽見上文』，指『非中初示過』。這以下是判定犯戒。『合斬舍者根本墮也』，是指如果將蠶絲和其它材料混合，並且沒有捨棄蠶絲，就犯了根本墮罪。『著著罪從生吉也』，是指每次穿戴都產生罪過，但如果捨棄蠶絲，則吉祥。『如諸下引事例顯』，是引用事例來顯示。犯輕罪中，『多論五節初明自作』，多數律典的五節中首先說明自己製作的情況。『無蠶家者展轉來故』，因為不是養蠶的人家輾轉送來的，所以說沒有罪過，因為沒有蟲子。如果是有蟲子的蠶絲，即使是出售也犯戒，哪裡能容許自己製作呢？『為下二明出賣』，下面說明出賣的情況。『不為作衣故彼續云』，因為不是爲了製作衣服，所以律典接著說，『若無蟲者無罪』，如果沒有蟲子就沒有罪過。『若乞下三明已成』，下面說明已經制成的衣服。『而不犯者非蠶家故』，不犯戒是因為不是養蠶的人家。『若蟲下四明蟲壞無所損故』，下面說明蟲子已經壞死，沒有損害的情況。『論作蠶壞恐寫誤』，律典中說製作蠶絲導致蟲子壞死，可能是抄寫錯誤。『作下五作余衣，並結吉者必約蠶家乞得為言』，製作剩餘的衣服，並且結論是吉祥的，一定是針對從養蠶人家乞討而來的蠶絲來說的。律典中說，『下至四肘捨墮反知』，即使是小到四肘的蠶絲，也應該知道是捨墮罪。『不應者輕』，不應該做的罪過較輕。又說，『若合麻衣劫貝褐衣欽婆羅作敷具者吉』，如果用麻布、劫貝、褐色衣料、欽婆羅製作坐具，則是吉祥的。所以說『一切』。第三科，教他人犯重罪，是因為譏諷別人的過失與自己犯重罪相同。為他人犯輕罪，是因為貪圖不屬於自己的東西。不犯戒的情況中，戒律規定製造或已經制成的物品不犯戒，但必須斬斷破壞，不破壞仍然犯墮罪。『指如疏者彼云』，疏文中說，『已成斧斬此言切人也』，已經制成的物品要用斧頭斬斷，這句話很懇切。『如何可通』，怎麼能說可以通用呢？如《五分律》中說，『施已成亦犯墮等』，佈施已經制成的物品也犯墮罪等。十二（佛在毗舍離（Vaishali），梨車子（Licchavi）多行邪行。披黑毛氈夜行使人不見。六群比丘學作招譏。而制）。會名中總決前後四戒。十誦並號敷具。昔人疑者彼謂

【English Translation】 English version However, one uses Artemisia argyi floss to resist wind and frost. For over forty years on Mount Tiantai, he only used a single patched robe. Yongjia (Yongjia, a Chan master) ate without tilling the fields, and wore clothes without raising silkworms or weaving. Jingxi (Jingxi, a monk) wore coarse cloth and lived on a single bed. This was truly because he deeply understood the Mahayana teachings and thus devoted himself to ascetic practices. Please observe the virtues of the patriarchs and do not be tainted by heretical winds. Then, by following the teachings and cultivating oneself, one will be a true disciple of the Buddha. In the Four Divisions and Five Divisions (referring to the Dharmaguptaka Vinaya and Sarvastivada Vinaya), one does not beg but accepts offerings from others, and does not even use them for oneself, showing the urgency of giving. The conclusion reveals the initial intention of the teachings. 'Wild below' cites the scripture as a metaphor. The Pratimoksha (戒本, the book of monastic rules) says 'mixed wild silkworm silk', so it gives two examples as a metaphor. There is a type of wild silkworm in the world that eats mulberry leaves, makes cocoons on trees, and becomes moths after breaking out of the cocoons. Taking this silk does not harm living beings. 'Mixed suddenly see above text', referring to 'non-initial indication of fault'. Below this is the judgment of offense. 'Combining and abandoning is a fundamental fall', meaning that if silk is mixed with other materials and the silk is not discarded, one commits a fundamental Parajika offense. 'Wearing and wearing, sin arises from good', meaning that each time one wears it, sin arises, but if one discards the silk, it is auspicious. 'As the following cites examples to show', citing examples to illustrate. In the offense of light sin, 'many discuss the five sections, initially clarifying self-making', most Vinayas first clarify the situation of making it oneself. 'Those who are not silkworm farmers come and go', because it is not sent by silkworm farmers, it is said that there is no sin, because there are no insects. If it is silkworm silk with insects, even selling it is an offense, how can one allow oneself to make it? 'For the following two clarify selling', below clarifies the situation of selling. 'Not for making clothes, so they continue to say', because it is not for making clothes, the Vinaya continues to say, 'If there are no insects, there is no sin', if there are no insects, there is no sin. 'If begging below three clarify already made', below clarifies the already made clothes. 'Those who do not offend are not silkworm farmers', not offending is because they are not silkworm farmers. 'If insects below four clarify insect damage without loss', below clarifies the situation where the insects are already dead and there is no loss. 'Discussing making silkworms bad, afraid of writing errors', the Vinaya says that making silkworms causes the insects to die, which may be a writing error. 'Making the following five making other clothes, and concluding auspicious must be about silkworm farmers begging to get', making the remaining clothes, and the conclusion is auspicious, must be referring to silk obtained by begging from silkworm farmers. The Vinaya says, 'Below to four cubits, abandoning and falling, know the opposite', even if it is as small as four cubits of silk, one should know that it is a Nissaggiya Pacittiya offense. 'Those who should not are light', the sins that should not be done are lighter. It also says, 'If combining hemp clothes, Kesi cloth, brown clothes, Kimpila to make sitting mats is auspicious', if using hemp cloth, Kesi cloth, brown cloth, Kimpila to make sitting mats, it is auspicious. So it says 'everything'. The third section, teaching others to commit heavy sins, is because criticizing others' faults is the same as committing heavy sins oneself. Committing light sins for others is because of greed for things that do not belong to oneself. In the case of not offending, the precepts stipulate that making or already made items does not constitute an offense, but they must be cut and destroyed, and not destroying them still constitutes a Patayantika offense. 'Referring to those like the commentary, they say', the commentary says, 'Already made axe cut, these words are earnest', already made items should be cut with an axe, these words are very earnest. 'How can it be communicated', how can it be said that it can be used in general? As the Sarvastivada Vinaya says, 'Giving already made also commits Patayantika etc.', giving already made items also commits Patayantika offenses, etc. Twelve (The Buddha was in Vaishali (毗舍離, an ancient city in India). The Licchavis (梨車子, a clan in ancient India) often engaged in evil practices. They wore black felt cloaks and walked at night, making themselves invisible. The Six Group Bhikkhus (六群比丘, a group of monks known for causing trouble) imitated them, inviting ridicule, and thus the rule was established). The name of the assembly summarizes the four precepts before and after. The Ten Recitations (十誦律, a Vinaya text) also calls it a sitting cloth. Those who doubted in the past said

臥具是被褥故。僧祇彼因諸比丘作氈三衣坐具招幾因制。文舉伽梨略餘二衣故云乃至。此證二毛非被褥明矣。犯相中。指如上者即蠶綿戒。不犯十二相。二三注顯皆謂本作是心故作成不犯。儭缽內者障塵垢故。攝熱巾者為儭手故。

十三(佛在舍衛。六群純以白毛作臥具招譏。故制)。指同異。云因緣同前者黑白雖異起過招譏事不別故。參作者黑白尨三種間雜。列緣第四據戒本中共有四分。黑毛二分白毛尨毛各一分。尨謂粗毛也。增黑一兩提。增白二兩吉。增尨不犯。疏問。黑白同犯。何故前黑不制參耶。答。兩戒明參。文則繁複以後例前黑參非犯。又問。三毛俱參何以黑多尨少。答。就白制戒故黑多耳。約前黑戒白亦須多。又云。黑色雖貴順法衣相。白是俗服是以少也。

十四(佛在舍衛。六群嫌故臥具重不捨更作常營求藏積。故制)。犯緣第三。以戒本文除僧羯磨故。釋中僧祇初示本緣。以年不滿故開羯磨。若下簡濫。雖老不病雖病不重並不開。四分比丘得干消病。不堪持衣行開羯磨作。不犯六緣。滿六年者制限外也。舍故作者無本衣也。疏云。豈舍受持方復造衣。本造擬施故成不犯。成而不捨罪則自科。若無者如失壞也。余可知。

十五(佛在舍衛。遍行諸房見故坐具狼藉因制揲故。六群違

制故立此戒)。緣中先有故者準此無故即應不犯。然制揲故本為壞好。無故不揲貪好不殊。豈得無犯。請試詳之。對揀中四句文出互二句。三作故如量前後不犯。四作新過量不貼犯二戒(若行懺時準疏先悔量外然後舍懺)。牒釋中初科前示揲法。但下定衣體。次科僧祇初示體量。取下簡人從乞文列八人。少聞犯戒惡名斷見此三無行。無聞不咨問不別魔此三無解。不治房遠二師即怠墮人。取反上者非此八人也。不下示裁揲之相。三中多論不及一搩亦許揲之。問。此用何磔量。答戒文不簡人多疑之。今準十誦戒本明用如來磔手。故須縱廣二尺為定。不犯五相。注顯無求為遮倚濫。律論指前所引。◎

◎十六(佛在舍衛。跋難陀得羊毛貫杖頭行招譏。故制)。名云過限者出三由旬故。緣中第一。四分簡諸賤者。疏云。今若生譏何論貴賤。擔于毳等亦越威儀(擔毳亦不犯文)。但緣在於毛。故制開外耳(準此擔賤犯吉。下引僧祇可見)。僧祇簡余獸。獺字音誤。律本作狙。獸名似狼而赤。成器者疏云。謂衣相也。五分但云貯褥。應得持行。第三僧祇共擔一人各得三由旬限。俱犯者物同一處俱過限故。第四四分中初明自持限滿。間。等是招譏許自持者。答。疏云。以資身助道若全禁約有須無濟。更別追求勞擾又甚故也。當

【現代漢語翻譯】現代漢語譯本：因此制定此戒律）。如果事件發生前已經存在（某種情況），則參照此條，如果無緣無故，則不應視為違犯。然而，制定摺疊（新衣）的本意是爲了防止貪戀好的（新衣）。如果無緣無故不折疊，與貪戀好的（新衣）沒有區別，怎麼能說沒有違犯呢？請詳細考慮。在『揀中』的四句文中，『文出互二句』。『三作故如量前後不犯』，『四作新過量不貼犯二戒』（如果進行懺悔時，按照疏文，先懺悔超出尺寸的部分，然後捨棄懺悔）。在『牒釋中』，第一部分首先展示了摺疊的方法，『但下定衣體』，確定了衣物的形制。第二部分，僧祇律首先展示了衣物的尺寸，『取下簡人從乞文列八人』，列出了八種不適合接受新衣的人。『少聞犯戒惡名斷見』這三種人沒有修行。『無聞不咨問不別魔』這三種人沒有理解（佛法）。『不治房遠二師』指的是懈怠的人。『取反上者』指的是不屬於這八種情況的人。『不下示裁揲之相』，下面展示了裁剪和摺疊的樣子。在第三部分中，多論中沒有提到一搩（zhā，長度單位，約等於成人張開拇指和中指的距離）也允許摺疊。問：這裡使用什麼磔（zhé，張開）量？答：戒律條文中沒有區分人，所以很多人懷疑。現在根據《十誦戒本》，明確使用如來的磔手，所以必須縱橫二尺作為標準。不違犯的五種情況。註釋中說明『無求』是爲了防止倚仗濫用。律論指的就是前面引用的內容。十六（佛陀在舍衛城。跋難陀拿著貫著羊毛的杖頭行走，招致譏諷，因此制定此戒律）。『名云過限者』指的是超過三由旬（yóu xún，古印度長度單位，約11-16公里）的距離。緣起中第一條，四分律區分了各種低賤的人。疏文中說：『現在如果產生譏諷，還談什麼貴賤？』挑著粗毛等物品也超越了威儀（挑著粗毛並不違犯條文）。但緣起在於毛，所以制定了允許外耳（攜帶羊毛）。（按照這個，挑著低賤的東西違犯吉事。下面引用僧祇律可以證明）。僧祇律區分了其他獸毛。『獺』字是音誤，律本應為『狙』（jū），是一種像狼而毛髮赤色的獸。『成器者』，疏文中說：『指的是衣物的形狀。』五分律只說是『貯褥』，應該允許攜帶行走。第三條，僧祇律中，共同承擔，一人各自得到三由旬的限度，都違犯戒律，是因為物品在同一處，都超過了限度。第四條，四分律中，首先說明了自己攜帶的限度。問：『等是招譏許自持者』，同樣是招致譏諷，為什麼允許自己攜帶？答：疏文中說：『因為這是爲了資助身體和修行，如果完全禁止，有需要時無法滿足，再去另外尋求，勞煩又甚，所以允許。』應當……

【English Translation】 English version: Therefore, this precept was established). If there was a pre-existing cause, then this should be considered. If there is no cause, then it should not be considered a violation. However, the original intention of establishing the folding (of new clothes) was to prevent attachment to good (new clothes). If one does not fold without a reason, there is no difference from being attached to good (new clothes). How can it be said that there is no violation? Please consider this in detail. In the four sentences of 'Jian Zhong' (Selection), 'Wen Chu Hu Er Ju' (the text comes from two sentences that are mutually related). 'San Zuo Gu Ru Liang Qian Hou Bu Fan' (Making three old ones according to the measurement, there is no violation before or after), 'Si Zuo Xin Guo Liang Bu Tie Fan Er Jie' (Making four new ones exceeding the measurement, not attaching violates two precepts) (If performing repentance, according to the commentary, first repent the part exceeding the measurement, and then abandon the repentance). In 'Die Shi Zhong' (Explanation), the first part first shows the method of folding, 'Dan Xia Ding Yi Ti' (but below determines the form of the clothing), determining the form of the clothing. In the second part, the Sangha first shows the size of the clothing, 'Qu Xia Jian Ren Cong Qi Wen Lie Ba Ren' (taking below to select people from the text of begging, listing eight people), listing eight types of people who are not suitable to receive new clothes. 'Shao Wen Fan Jie E Ming Duan Jian' (Little learning, violating precepts, bad reputation, and wrong views), these three types of people have no practice. 'Wu Wen Bu Zi Wen Bu Bie Mo' (No learning, not consulting, not distinguishing demons), these three types of people have no understanding (of the Dharma). 'Bu Zhi Fang Yuan Er Shi' (Not managing the room, distant two teachers) refers to lazy people. 'Qu Fan Shang Zhe' (Taking the opposite of the above) refers to people who do not belong to these eight situations. 'Bu Xia Shi Cai Die Zhi Xiang' (Below shows the appearance of cutting and folding), below shows the appearance of cutting and folding. In the third part, the Daśabhūmika Sūtra does not mention that one span (zhā, a unit of length, approximately equal to the distance between the thumb and middle finger when stretched) is also allowed to be folded. Question: What span (zhé, to spread open) measurement is used here? Answer: The precept text does not distinguish people, so many people doubt it. Now, according to the Daśabhūmika Sūtra, it is clear that the span of the Tathagata's hand is used, so it must be two feet in length and width as the standard. Five situations that do not violate the precept. The commentary explains that 'no seeking' is to prevent relying on abuse. The Vinaya refers to the previously cited content. Sixteen (The Buddha was in Śrāvastī. Bāhula carried a staff with wool on the end, causing criticism, therefore this precept was established). 'Ming Yun Guo Xian Zhe' (Those who are said to exceed the limit) refers to exceeding the distance of three yojanas (yóu xún, an ancient Indian unit of length, approximately 11-16 kilometers). The first of the causes, the Four-Part Vinaya distinguishes various lowly people. The commentary says: 'Now if criticism arises, what is there to say about nobility or lowliness?' Carrying coarse wool and other items also exceeds decorum (carrying coarse wool does not violate the text). But the cause lies in the wool, so it was established that it is permissible to carry (wool). (According to this, carrying lowly things violates auspiciousness. The following citation from the Sangha can prove this). The Sangha Vinaya distinguishes other animal hair. The character 'otter' is a phonetic error, the Vinaya text should be 'monkey' (jū), which is a beast that resembles a wolf and has reddish hair. 'Cheng Qi Zhe' (Those who have become utensils), the commentary says: 'Refers to the shape of clothing.' The Five-Part Vinaya only says 'storing bedding', it should be permissible to carry it. In the third article, in the Sangha Vinaya, sharing the burden, each person gets a limit of three yojanas, both violate the precept, because the items are in the same place and both exceed the limit. In the fourth article, in the Four-Part Vinaya, it first explains the limit for carrying oneself. Question: 'Deng Shi Zhao Ji Xu Zi Chi Zhe' (Equally causing criticism, why is it permissible to carry oneself)? Answer: The commentary says: 'Because this is to support the body and practice, if it is completely forbidden, there will be no way to satisfy needs when needed, and seeking it separately will be even more troublesome, so it is permissible.' Should...

下明使他。若持吉者即佐助也。唯許白衣不得四眾。譏過同故。若下明余物。衣麻即系當戒。貫杖附明下篇。不犯有四。上三準疏並吉。毳裝舊云。音壯即細羊毛裘。雨中披行北方多也。余毛即頭項等。

十七(佛在迦維羅衛。六群使姨母尼染羊毛污色在手。佛見故問因制)。指制緣中五緣同前。唯改第三是己羊毛。四自使浣染擗(同前三戒令制)。又下重示制意。前但通云業重。此中引論別示應知。前後文相互通論文兩意。初意在尼后通兩眾。指如疏者彼云。浣衣戒彼制故者。新是輕犯此既勞功。新故同犯。

十八(佛在羅閱城。大臣為跋難陀留食分。兒以五錢取食。跋難陀取錢寄市上人譏。故制)。名中畜謂藏積。錢寶是八穢之一。制意中。一行濁招譏。二因交致諍。三增貪障道。制戒防約。滅惡生善故也。釋相列數中。第六正屬當戒。余並附明。八中及諸重物者疏云。佛不開物如女人器仗之屬。此下結示。初明三藏所出。但云八不凈八毒蛇八穢等。涅槃雖列諸物復無次第。故云通數顯過不應。如下具引。相承下明依古列次。疏云。古來相傳既有八名。須知八相。故言不出佛經。顯過中二。初明過重前引制緣。毗尼秘勝不許外聞獨此對俗。意如文顯。律云。佛告大臣。若見沙門釋子以我為師而受金銀

【現代漢語翻譯】現代漢語譯本：下明使他：如果持有吉祥之物，就幫助他。只允許在家居士，不允許比丘四眾，因為容易被譏諷有過失。如果下明其餘物品，如麻布衣服，就屬於應當受戒的範圍。貫杖附在下篇中說明。不犯的情況有四種：前三種參照疏文，都屬於吉祥的情況。毳裝，舊時稱為『音壯』，指的是細羊毛裘，在雨中披著行走，北方地區常見。其餘毛，指的是頭項等處的毛髮。

十七（佛陀在迦維羅衛城。六群比丘尼讓姨母尼染羊毛，弄髒了顏色沾在手上。佛陀看見后詢問原因，因此制定戒律）。指制緣中的五種因緣與之前相同。唯一改變的是第三種因緣是自己的羊毛。四是自己使喚別人浣洗、染色、彈撥（與之前三條戒律的制定原因相同）。下面再次著重說明制定戒律的用意。之前只是籠統地說業障深重，這裡引用論典分別說明，應當知曉。前後文相互貫通，論典有兩種含義。最初的含義在於比丘尼，後來通行於比丘兩眾。指如疏文所說，疏文中說：『浣洗衣戒是比丘尼戒律中制定的』。新犯是輕罪，但這裡既有勞作之功，新犯和舊犯同樣有罪。

十八（佛陀在羅閱城。大臣為跋難陀預留了食物。小孩用五錢取走了食物。跋難陀取了錢寄存在市場上的人那裡，被人譏諷，因此制定戒律）。名中，『畜』指的是藏匿、積蓄。錢寶是八種不清凈之物之一。制定戒律的用意在於：一是行為不清凈，招致譏諷；二是因錢財交往導致爭端；三是增長貪慾，障礙修行。制定戒律是爲了防止這些，滅除惡行，產生善行。解釋戒相時，第六條直接屬於本戒，其餘都是附帶說明。『八中及諸重物』，疏文中說：『佛陀不允許的物品，如女人用品、兵器之類。』下面總結說明。首先說明三藏所出，只說八不凈、八毒蛇、八穢等。《涅槃經》雖然列舉了各種物品，但沒有次第。所以說籠統地列舉，顯示過失，不應該。下面具體引用。相承，下面說明依據古人排列的次序。疏文中說：『古來相傳已經有八個名稱，必須知道這八種相狀。』所以說不是出自佛經。顯示過失中，分為兩點。首先說明過失嚴重，前面已經引用了制定戒律的因緣。《毗尼》非常秘密殊勝，不允許對外人說，只有這件事可以對世俗人說，用意如文中所說。律中說：『佛陀告訴大臣，如果看見沙門釋子以我為師，卻接受金銀』 English version: Lower Ming makes him. If he holds auspicious things, he will assist him. Only laypeople are allowed, not the four assemblies of monks, because it is easy to be ridiculed for faults. If Lower Ming has other things, such as linen clothes, then it belongs to the scope of precepts that should be observed. Guanzhang is attached to the next chapter for explanation. There are four cases of non-violation: the first three refer to the commentary and are all auspicious. 'Cuizhuang', formerly known as 'Yinzhuang', refers to fine woolen fur, which is often worn in the rain in northern regions. The remaining hair refers to the hair on the head and neck, etc.

Seventeen (The Buddha was in Kapilavastu. The Six Group Bhikshunis asked their aunt Bhikshuni to dye wool, and the color stained their hands. The Buddha saw this and asked the reason, hence the precept was established). The five conditions in the 'establishment of the precept' are the same as before. The only change is that the third condition is one's own wool. Four is to personally order others to wash, dye, and card (the same as the reasons for establishing the previous three precepts). The following emphasizes the intention of establishing the precept. Previously, it was only generally said that the karma was heavy, but here, the scriptures are cited to explain separately, which should be known. The previous and subsequent texts are interconnected, and the scriptures have two meanings. The initial meaning was for the Bhikshunis, and later it applied to both assemblies of monks. Referring to what the commentary says, the commentary says: 'The precept of washing clothes was established in the Bhikshuni precepts.' A new offense is a minor offense, but here there is labor involved, so new and old offenses are equally culpable.

Eighteen (The Buddha was in Rajagriha. A minister reserved food for Bānanda. A child took the food with five coins. Bānanda took the money and deposited it with a merchant in the market, and was ridiculed, hence the precept was established). In the name, 'accumulating' refers to hoarding and storing. Money and treasures are one of the eight impure things. The intention of establishing the precept is: first, impure behavior invites ridicule; second, financial transactions lead to disputes; third, it increases greed and obstructs practice. Establishing the precept is to prevent these, eliminate evil deeds, and generate good deeds. When explaining the characteristics of the precept, the sixth item directly belongs to this precept, and the rest are supplementary explanations. 'Among the eight and other heavy objects', the commentary says: 'The Buddha does not allow items such as women's utensils and weapons.' The following is a summary explanation. First, it explains the origin from the three baskets, only mentioning the eight impurities, eight poisonous snakes, and eight defilements, etc. Although the Nirvana Sutra lists various items, there is no order. Therefore, it is said that a general listing shows faults and is not appropriate. The following is a specific citation. 'Inheritance', the following explains the order arranged according to the ancients. The commentary says: 'The eight names have been passed down from ancient times, and these eight characteristics must be known.' Therefore, it is said that it does not come from the Buddhist scriptures. In showing faults, it is divided into two points. First, it explains the seriousness of the fault, and the reason for establishing the precept has already been cited earlier. The Vinaya is very secret and supreme, and it is not allowed to be told to outsiders, only this matter can be told to laypeople, the intention is as stated in the text. The Vinaya says: 'The Buddha told the minister, if you see a Shramana Shakya who takes me as his teacher, but accepts gold and silver'

【English Translation】 English version:Lower Ming makes him. If he holds auspicious things, he will assist him. Only laypeople are allowed, not the four assemblies of monks, because it is easy to be ridiculed for faults. If Lower Ming has other things, such as linen clothes, then it belongs to the scope of precepts that should be observed. Guanzhang is attached to the next chapter for explanation. There are four cases of non-violation: the first three refer to the commentary and are all auspicious. 'Cuizhuang', formerly known as 'Yinzhuang', refers to fine woolen fur, which is often worn in the rain in northern regions. The remaining hair refers to the hair on the head and neck, etc. Seventeen (The Buddha was in Kapilavastu (a city in ancient India). The Six Group Bhikshunis (nuns) asked their aunt Bhikshuni (a female monastic) to dye wool, and the color stained their hands. The Buddha saw this and asked the reason, hence the precept was established). The five conditions in the 'establishment of the precept' are the same as before. The only change is that the third condition is one's own wool. Four is to personally order others to wash, dye, and card (the same as the reasons for establishing the previous three precepts). The following emphasizes the intention of establishing the precept. Previously, it was only generally said that the karma was heavy, but here, the scriptures are cited to explain separately, which should be known. The previous and subsequent texts are interconnected, and the scriptures have two meanings. The initial meaning was for the Bhikshunis, and later it applied to both assemblies of monks. Referring to what the commentary says, the commentary says: 'The precept of washing clothes was established in the Bhikshuni precepts.' A new offense is a minor offense, but here there is labor involved, so new and old offenses are equally culpable. Eighteen (The Buddha was in Rajagriha (an ancient city in India). A minister reserved food for Bānanda (a monk's name). A child took the food with five coins. Bānanda took the money and deposited it with a merchant in the market, and was ridiculed, hence the precept was established). In the name, 'accumulating' refers to hoarding and storing. Money and treasures are one of the eight impure things. The intention of establishing the precept is: first, impure behavior invites ridicule; second, financial transactions lead to disputes; third, it increases greed and obstructs practice. Establishing the precept is to prevent these, eliminate evil deeds, and generate good deeds. When explaining the characteristics of the precept, the sixth item directly belongs to this precept, and the rest are supplementary explanations. 'Among the eight and other heavy objects', the commentary says: 'The Buddha does not allow items such as women's utensils and weapons.' The following is a summary explanation. First, it explains the origin from the three baskets, only mentioning the eight impurities, eight poisonous snakes, and eight defilements, etc. Although the Nirvana Sutra lists various items, there is no order. Therefore, it is said that a general listing shows faults and is not appropriate. The following is a specific citation. 'Inheritance', the following explains the order arranged according to the ancients. The commentary says: 'The eight names have been passed down from ancient times, and these eight characteristics must be known.' Therefore, it is said that it does not come from the Buddhist scriptures. In showing faults, it is divided into two points. First, it explains the seriousness of the fault, and the reason for establishing the precept has already been cited earlier. The Vinaya is very secret and supreme, and it is not allowed to be told to outsiders, only this matter can be told to laypeople, the intention is as stated in the text. The Vinaya says: 'The Buddha told the minister, if you see a Shramana Shakya who takes me as his teacher, but accepts gold and silver'

錢寶者。則決定知非釋子。故下次示四患。酒．淫．錢寶．邪命。此四不唯本律故通指之。即此戒是者四患中一也。非弟子者此即如來深切之誡。諸有畜者當自深思。下引五分釋上非弟子之義。由下次釋總名。長貪即心不凈。污行是業即因。不凈穢果即報不淨餘下即指后科。開制中初科。上明大乘機教俱急。經即涅槃。下明小乘機教俱緩。律在事者違事故輕。則顯經宗于理違理故重。小機意狹不堪故開。反上大機堪任故重。世人反謂小乘須戒大教通方者幾許誤哉。第一物中初科。上明田園。由字寫誤。古本作田。下明房舍。房有磔量故云小也。依上即前無主房。次科引文有六。並明重者。開僧禁別。母論畢陵伽婆蹉此云余習(五百生惡性粗言。今得道果余習在故)。兩引善見田池別故。多論施別為容多人即是僧故。第二中初引他律。即下次會本宗。一切不合即制別。除供養等即開三寶。三中標雲谷帛。帛謂絹布。文所不明準開凈施。釋中初文先示妄傳。餘下決波不辨是非。惘然相授故云夢傳。次科引經中初二句明制。所下列相。正取穀米。麻豆等物餘事相帶而引非此科意。若有下遮妄。引律中。初僧祇開儉為資道故。而下鈔家準酌別人。一夏可一石許。或遇豐儉。用有寬窄故令隨時。鹽準前者亦計一夏所須多少。本律

【現代漢語翻譯】錢寶（指金錢財寶）這件事，可以決定性地知道這個人不是真正的佛弟子。因此下面列出四種過患：飲酒、邪淫、貪戀錢財珍寶、以不正當的手段謀生。這四種過患不僅僅是根本戒律所禁止的，而是普遍適用的。這裡的『戒』指的就是這四種過患之一。『非弟子』，這是如來佛非常懇切的告誡。所有擁有這些行為的人都應當深刻反思。下面引用《五分律》來解釋『非弟子』的含義。『由』字下面解釋總的名稱。『長貪』就是內心不清凈，『污行』是行為上的不清凈，也就是因。『不凈穢果』是不清凈的果報。『不淨餘下』指的是後面的科目。在『開制』中，首先說明大乘佛教的根機和教法都非常緊迫。《涅槃經》就是例子。下面說明小乘佛教的根機和教法相對緩慢。《律》在於事相上的違犯，違犯事相所以罪過較輕。這就顯示出《經》的宗旨在於義理，違背義理所以罪過較重。小乘根機的人心量狹窄，不能勝任，所以有所開許。與此相反，大乘根機的人能夠勝任，所以要求嚴格。世人反而認為小乘佛教需要持戒，大乘佛教可以通融方便，這是多麼大的誤解啊！第一種財物中，首先說明田園。『由』字是筆誤，古本寫作『田』。下面說明房舍。房屋有大小尺寸的限制，所以說是『小』。『依上』指的是前面所說的無主的房屋。接下來引用了六條經文，都是爲了說明重視戒律。開許僧眾，禁止私自佔有。母論中提到畢陵伽婆蹉（Bilindavatsa）（指五百世都有惡習，說話粗魯。今已得道，但習氣仍在）。兩次引用《善見律毗婆沙》是因為田地和池塘有所區別。多論中說，佈施的目的是爲了容納更多的人，也就是僧眾。第二種財物中，首先引用其他律典的說法。接下來會合本宗的觀點。『一切不合』就是制定別戒，『除供養等』就是開許供養三寶。第三種標明是穀物和布帛。布帛指的是絹布。經文中沒有明確說明的，可以參照開許清凈佈施的原則。解釋中，首先說明了錯誤的傳言。剩下的內容是決斷，不辨別是非，迷迷糊糊地相互傳授，所以說是『夢傳』。接下來引用的經文中，前兩句說明了戒律的制定。『所下』列舉了各種事相，主要指的是穀米、麻豆等物，其他的事相只是順帶提及，不是這一科的主要意思。『若有下』是遮止妄語。引用的律文中，首先是僧祇律開許節儉，是爲了資助修道。而下面的鈔家可以酌情考慮別人，夏天可以準備一石糧食左右，或者遇到豐收或歉收，用量有寬有窄，所以要根據實際情況隨時調整。鹽的用量參照前面的糧食，也是計算一個夏天所需要的多少。根本律...

【English Translation】 The matter of money and treasures (Qianbao) [referring to gold, money, and treasures] can decisively indicate that this person is not a true Buddhist disciple. Therefore, the following lists four faults: drinking alcohol, engaging in sexual misconduct, being greedy for money and treasures, and making a living through improper means (Xie Ming). These four faults are not only prohibited by the fundamental precepts but are universally applicable. The 'precept' here refers to one of these four faults. 'Not a disciple' is a very earnest admonition from the Tathagata (Rulai, another name for Buddha). All those who possess these behaviors should deeply reflect. The following quotes the Five-Part Vinaya to explain the meaning of 'not a disciple'. The word 'You' below explains the general name. 'Prolonged greed' (Chang Tan) means the mind is not pure; 'defiled conduct' (Wu Xing) is impurity in behavior, which is the cause. 'Impure and filthy result' (Bu Jing Hui Guo) is the impure karmic retribution. 'Bu Jing Yu Xia' refers to the subsequent categories. In 'establishment and allowance' (Kai Zhi), it first explains that the faculties and teachings of Mahayana Buddhism are both very urgent. The Nirvana Sutra is an example. Below, it explains that the faculties and teachings of Hinayana Buddhism are relatively slow. The Vinaya concerns violations in matters of phenomena, so violating phenomena is a lighter offense. This shows that the principle of the Sutra lies in reason; violating reason is a heavier offense. People of Hinayana faculties have narrow minds and cannot be competent, so there are allowances. Conversely, people of Mahayana faculties are competent, so the requirements are strict. The world mistakenly believes that Hinayana Buddhism requires adherence to precepts, while Mahayana Buddhism can be flexible and convenient. What a great misunderstanding! In the first type of property, it first explains fields and gardens. The word 'You' is a writing error; the ancient version is written as 'Tian' [field]. Below, it explains dwellings. Houses have limitations in size, so they are said to be 'small'. 'Yi Shang' refers to the previously mentioned ownerless houses. Next, six sutra passages are quoted, all to illustrate the importance of precepts. Allowing the Sangha (monastic community), prohibiting private possession. The Mother Treatise mentions Bilindavatsa [referring to having evil habits for five hundred lifetimes, speaking rudely. Now enlightened, but the habit remains]. The Samantapasadika is quoted twice because there is a difference between fields and ponds. The Multitude Treatise says that the purpose of giving is to accommodate more people, which is the Sangha. In the second type of property, it first quotes the statements of other Vinayas. Next, it combines the views of this school. 'Everything that does not conform' is to establish separate precepts; 'except for offerings, etc.' is to allow offerings to the Three Jewels. The third type is labeled as grains and cloth. Cloth refers to silk cloth. What is not clearly stated in the sutra can be referred to the principle of allowing pure giving. In the explanation, it first explains the erroneous rumors. The remaining content is a decision, not distinguishing right from wrong, and vaguely passing it on to each other, so it is said to be a 'dream transmission'. Next, in the quoted sutra, the first two sentences explain the establishment of precepts. 'Suo Xia' lists various phenomena, mainly referring to grains, rice, hemp, beans, etc. Other phenomena are only mentioned incidentally and are not the main meaning of this category. 'Ruo You Xia' is to prevent false speech. In the quoted Vinaya, first, the Sanghika Vinaya allows frugality to support the cultivation of the Way. And the copyists below can consider others at their discretion. About one stone of grain can be prepared in summer, or when encountering a good or bad harvest, the amount used can be wide or narrow, so it should be adjusted according to the actual situation at any time. The amount of salt refers to the previous grain, and it is also calculated how much is needed for a summer. The fundamental Vinaya...

中初明開受。囊幞盛之明非多故。應下引決。由非儉緣不得自畜。后卷指二衣篇。第四開制中初文。增一彼因梵志將女施佛佛不受。時一老比丘勸佛受取與我。佛訶云。汝昔曾為羅剎惑。今復還遭此女迷。僧祇中初示通制。若言下別簡。初明開僧唯須男子。若施下明制別。下雖開受還是為僧。后若施下明尼開制。次科初出非。其下正斥。盜亦犯者費損僧物故。次開受中。僧祇開別必約奉戒。王即瓶沙王十誦開僧。因瓶沙王往彼見大迦葉踏泥修房。王問。何以自作。答。誰當爲我作。王言。我當與人後捕得五百群賊。王問。能供給諸比丘當放汝命。乃至給田宅等去竹園不遠立凈人聚落。下引十施無非生他惡業。尚不免過豈得有福。今文正取第一。余皆連引。前九自作后一教他。通上九種。第五中初文。前引二律僧別俱制。僧祇護命。暫開意在後放。次引善見開受。施意別故。五味者乳酪．生酥．熟酥．醍醐。文別舉牛。余畜例準。但令可作余施者亦開。賣買中引經明制。論中得受既屬佛塔。義不許賣。今下指非。能施中經文不明畜獸。田宅凈人合在前科。而僧物之語亦可通收。今此但明施者非法之相。四中彼取五人持律。能辦邊受佛法住世。四人雖僧未全大用故不聽也。文中通舉諸物。馬當此攝余屬前章。五中乘乘戒出

【現代漢語翻譯】現代漢語譯本初中明開受（允許接受的開始、中間和結束）。囊幞（裝東西的袋子）盛之明非多故（裝在袋子里說明不是爲了其他原因）。應下引決（應該根據下文來判斷）。由非儉緣不得自畜（因為不是節儉的原因所以不能自己儲存）。后卷指二衣篇（後面的章節指的是二衣篇）。第四開制中初文（第四個允許的制度中最初的條文）。增一彼因梵志將女施佛佛不受（補充一點，因為有梵志想把女兒獻給佛陀，但是佛陀沒有接受）。時一老比丘勸佛受取與我（當時有一位老比丘勸佛陀接受，然後給他）。佛訶云（佛陀呵斥說），『汝昔曾為羅剎惑（你以前曾經被羅剎迷惑），今復還遭此女迷（現在又被這個女子迷惑）。』僧祇中初示通制（《僧祇律》中最初顯示的是共同的戒律）。若言下別簡（如果說下面有特別的簡別）。初明開僧唯須男子（最初說明允許僧團只需要男子）。若施下明制別（如果佈施下面說明制度的差別）。下雖開受還是為僧（下面雖然允許接受，還是爲了僧團）。后若施下明尼開制（後面如果佈施下面說明比丘尼允許的制度）。次科初出非（下面的科條最初指出不應該）。其下正斥（下面正式斥責）。盜亦犯者費損僧物故（盜竊也犯戒是因為浪費損害僧團的物品）。次開受中（其次在允許接受中）。僧祇開別必約奉戒（《僧祇律》中允許特別的接受必須遵守戒律）。王即瓶沙王（國王就是瓶沙王（Bimbisara），古印度摩揭陀國國王）。十誦開僧（《十誦律》中允許僧團）。因瓶沙王往彼見大迦葉踏泥修房（因為瓶沙王去那裡看見摩訶迦葉（Mahakasyapa），佛陀十大弟子之一，在踩泥修房子）。王問（國王問），『何以自作（為什麼自己做）？』答（回答），『誰當爲我作（誰會為我做）？』王言（國王說），『我當與人（我應當找人）。』后捕得五百群賊（後來抓到了五百個強盜）。王問（國王問），『能供給諸比丘當放汝命（如果能供給各位比丘，就放你們的命）。』乃至給田宅等去竹園不遠立凈人聚落（甚至供給田地房屋等，在離竹園不遠的地方建立凈人村落）。下引十施無非生他惡業（下面引用十種佈施沒有不是產生他人惡業的）。尚不免過豈得有福（尚且不能免除過錯，怎麼能得到福報）。今文正取第一（現在的文章正式選取第一種）。余皆連引（其餘的都是連帶引用）。前九自作后一教他（前面九種是自己做，後面一種是教他人）。通上九種（總共以上九種）。第五中初文（第五個中最初的條文）。前引二律僧別俱制（前面引用兩種律，僧團和個人都禁止）。僧祇護命（《僧祇律》爲了保護生命）。暫開意在後放（暫時允許，目的是爲了之後放生）。次引善見開受（其次引用《善見律》允許接受）。施意別故（因為佈施的意義不同）。五味者乳酪．生酥．熟酥．醍醐（五味指的是牛奶、奶酪、生酥、熟酥、醍醐（ghee））。文別舉牛（文章特別舉出牛）。余畜例準（其餘的牲畜可以參照）。但令可作余施者亦開（只要可以作為其他佈施的也允許）。賣買中引經明制（買賣中引用經典說明禁止）。論中得受既屬佛塔（論中得到接受既然屬於佛塔）。義不許賣（道理上不允許賣）。今下指非（現在下面指出不應該）。能施中經文不明畜獸（能夠佈施的經文中沒有明確說明牲畜）。田宅凈人合在前科（田地房屋凈人合併在前面的科條）。而僧物之語亦可通收（而僧團物品的說法也可以全部包括）。今此但明施者非法之相（現在這裡只說明佈施者不合法的方面）。四中彼取五人持律（四中他們選取五個人持戒）。能辦邊受佛法住世（能夠辦理邊地受戒，佛法才能住世）。四人雖僧未全大用故不聽也（四個人雖然是僧人，但是沒有完全的大的作用所以不允許）。文中通舉諸物（文章中普遍舉出各種物品）。馬當此攝余屬前章（馬應當屬於這裡，其餘的屬於前面的章節）。五中乘乘戒出（第五個中乘坐交通工具的戒律出現）。

【English Translation】 English version The beginning, middle, and end clarify acceptance (the beginning, middle, and end of allowing acceptance). 'Nang fu' (a bag for carrying things) holding it clarifies it's not for other reasons (storing it in a bag clarifies it's not for other reasons). Should be inferred from below (should be judged based on the following text). Because it's not for frugality, one cannot store it oneself (because it's not for reasons of frugality, one cannot store it oneself). The later chapter refers to the Two Robe Section. The fourth opening regulation is the initial text. Supplement one, because a Brahmin wanted to offer his daughter to the Buddha, but the Buddha did not accept. At that time, an old Bhikshu (monk) advised the Buddha to accept and give it to him. The Buddha rebuked, 'You were once deluded by a Rakshasa (demon), and now you are again deluded by this woman.' The Sanghika (monastic rules) initially shows the common regulations. If the words below are separately distinguished. Initially, it clarifies that the Sangha (monastic community) only needs men. If giving below clarifies the difference in regulations. Although acceptance is allowed below, it is still for the Sangha. Later, if giving below clarifies the regulations allowing Bhikshunis (nuns). The next section initially points out what should not be. Below it is formally rebuked. Stealing is also a violation because it wastes and damages the Sangha's property. Next, in allowing acceptance. The Sanghika allows special acceptance only if one observes the precepts. The king is King Bimbisara (Bimbisara), the king of Magadha in ancient India. The Ten Recitations allow the Sangha. Because King Bimbisara went there and saw Mahakasyapa (Mahakasyapa), one of the Buddha's ten great disciples, treading mud to build a house. The king asked, 'Why are you doing it yourself?' He replied, 'Who would do it for me?' The king said, 'I will find someone.' Later, five hundred bandits were captured. The king asked, 'If you can provide for the Bhikshus, I will spare your lives.' Even providing fields and houses, establishing a community of laypeople not far from the Bamboo Grove. The following quotes ten kinds of giving, none of which do not generate evil karma for others. If one cannot avoid faults, how can one obtain blessings? The current text formally selects the first one. The rest are connected quotes. The first nine are done by oneself, the last one is teaching others. In general, the above nine kinds. The initial text in the fifth. The previous quotes two Vinayas (monastic codes), both the Sangha and individuals are prohibited. The Sanghika protects life. Temporarily allowing it is intended for later release. Next, the Samantapasadika (commentary on the Vinaya) is quoted as allowing acceptance. Because the meaning of giving is different. The five flavors are milk, cheese, raw ghee, cooked ghee, and ghee (ghee). The text specifically mentions cows. Other livestock can be referred to. But as long as it can be used for other offerings, it is also allowed. In buying and selling, the sutras are quoted to clarify the prohibition. In the treatises, since what is received belongs to the stupa (reliquary mound). It is not allowed to be sold in principle. Now below it points out what should not be. The sutras do not clearly state livestock in what can be given. Fields, houses, and laypeople are combined in the previous section. And the statement of Sangha property can also be included in its entirety. Now this only clarifies the illegal aspects of the giver. In the fourth, they select five people who uphold the precepts. Being able to handle the border area receiving precepts, the Buddha-dharma can abide in the world. Although the four people are monks, they do not have a complete great function, so it is not allowed. The text generally mentions various items. Horses should belong here, the rest belong to the previous chapter. In the fifth, the precept of riding vehicles appears.

雜犍度。彼因六群輒乘象馬車乘佛制不應。后諸老病比丘不能行。不敢乘騎佛因開之。如文所引。上乘字平呼。下去呼。男乘立車。女乘坐車。尼騎即草馬。瞻病中雲。至道逢病比丘求車乘載歸不問㹀牛草馬等。僧祇無病通制。暫趁行船有緣故也。第六初科。以初受財未容即凈故。約作意以分開制。明開中。前引三文濟病開觸。又下二段亦出十誦。初文但云聽受。理非捉畜故以義決之。末利西域記云。此云柰。由昔施柰得今報故。又居士下次段復二。初明園田是常住物但有受犯。后明四事即現前物受用俱犯。文明用罪受亦應同。由本施僧故有輕降。準知僧物亦不合畜。明制中初引經。則下斥非古記云。即相部疏彼據律文。謂言作屋聽受金寶。以文不顯須經決破如注所明。然律得受。準須付他如輕重儀中委破。正解即下釋戒文中。七八標名與前頗異。前據不凈一向不聽。然此二物各有開制。故此別標。七約聽畜。八是不開故。此二門互相通涉。七中重者即入后八。八中輕者卻在前七。尋文自見。初明床幾。除金寶者此屬后科。若下明氈褥。十誦開受準長衣戒不入凈限。𣰽毹取袈裟量。已外不合。若鐵下明諸器。盔苦回反盂也。八中善見不得捉谷。捉即貯畜除米者如上所開。此歸第三。器仗殺害之具故須壞之。樂器逸蕩之

物猶可出賣。增一寶施復是第六。咒愿還他意表受故已前列物。出沒不定隨文辨相。各攝所歸則無濫矣。引教中涅槃三段。初引開聽。即如來性品辨定邪正有作此說。乃可依行。或是異說則不可依。故云有人言也。初標示方便。觀下舉事以釋。初釋說輕為重。體非性業故輕。受畜患多故重。若諸下釋說重為輕。如上是重資道故輕。文列四緣。無供須是一饑饉是二護法為三。及后凈施為四。我聽下通列開物。是知縱無供須豐時亦閉。縱兼儉世非護不開。縱為護法不凈亦制。必具四緣方開受畜。如是四法下結勸。我為等者此即法四依。後文肉眼不辨邪正。須說四依。慧眼了法故不為說。經云。是諸比丘當依四法。何等為四。一依法不依人(法即法性。人即聲間。法性即如來。聲聞即有為)。二依義不依語(義即常性。語謂綺飾文詞)。三依智不依識(智即如來。識謂聲聞。不能善知如來功德)。四依了義經不依不了義經(了義即菩薩乘。不了義即聲聞乘)。謂前開四緣。乃是大乘了教勸令依止。若下決前不了教。又下指禁斷文。多出第六。又云。下引誡道俗文。初誡俗眾。若下誡道眾。余如后引。會相違中。初指十輪如僧網云。乃至畜妻挾子恭敬如舍利弗不聽責罰等。又下決破。涅槃了義廢前不了故云不用。以下出廢所以

【現代漢語翻譯】現代漢語譯本物品尚且可以出賣。『增一寶施』（指《增一阿含經》中的寶施品）屬於第六類。咒愿迴向他人，意在表達接受，所以將已列出的物品拿出。物品的出現與消失不定，需要根據經文辨別其相狀。各自歸於所屬類別，就不會有混淆了。下面引用經文中的《涅槃經》三段。首先引用允許聽聞的部分。就像《如來性品》中辨別邪正時所說的那樣，才可以依此修行。如果是其他的說法，就不可依從。所以說『有人言也』。首先標示方便，觀看下文舉例來解釋。首先解釋說輕為重。因為體性不是根本的行業，所以輕。因為接受和畜養會帶來很多禍患，所以重。『若諸』以下解釋說重為輕。像上面所說的，因為是重要的資助修道的物品，所以輕。經文中列出四種因緣：沒有供養是一，饑荒是二，護持佛法是三，以及後面的清凈佈施是四。『我聽』以下通篇列出允許的物品。由此可知，即使沒有供養，在豐收的時期也應該關閉（不接受）。即使遇到饑荒的世道，如果不是爲了護持佛法，也不應該開放（接受）。即使是爲了護持佛法，如果是不清凈的物品，也應該禁止。必須具備這四種因緣，才可以接受和畜養。『如是四法』以下總結勸誡。『我為等者』，這指的是法四依。後面的經文說，肉眼無法辨別邪正，所以需要說明四依。慧眼能夠了解佛法，所以不需要說明。經中說：『這些比丘應當依靠四法。什麼是四法？一、依法不依人（法指的是法性，人指的是聲聞。法性就是如來，聲聞就是有為）。二、依義不依語（義指的是常性，語指的是華麗的文辭）。三、依智不依識（智指的是如來，識指的是聲聞，不能很好地瞭解如來的功德）。四、依了義經不依不了義經（了義指的是菩薩乘，不了義指的是聲聞乘）。』前面所說的開放四緣，乃是大乘了義之教，勸令依止。『若』以下決斷前面的不了義之教。『又』以下指出禁止的經文，大多出自《四分律》第六卷。『又云』以下引用告誡僧俗二眾的經文。首先告誡俗眾。『若』以下告誡道眾。其餘的如同後面所引用的。在會通相違之處，首先指出《十輪經》，如同《僧網律》所說：『乃至畜養妻子，挾持孩子，恭敬如同舍利弗，也不允許責罰』等等。『又』以下決斷破斥。因為《涅槃經》是了義之教，廢除了前面的不了義之教，所以說『不用』。以下說明廢除的原因。

【English Translation】 English version Even objects can be sold. 'Zeng Yi Bao Shi' (referring to the Bao Shi chapter in the Ekottara Agama Sutra) belongs to the sixth category. Making vows to dedicate merit to others expresses acceptance, so the listed items are taken out. The appearance and disappearance of items are uncertain, requiring discernment of their characteristics according to the scriptures. Each item should be categorized to avoid confusion. The following quotes three sections from the Nirvana Sutra. First, it quotes the part about allowing listening. Just as the 'Tathagatagarbha' chapter distinguishes between right and wrong, one can practice accordingly. If it is another teaching, it should not be followed. Therefore, it says 'someone says'. First, it indicates the expedient means, and observes the examples below for explanation. First, it explains saying light as heavy. Because the nature is not the fundamental karma, it is light. Because accepting and keeping brings many troubles, it is heavy. 'If all' below explains saying heavy as light. As mentioned above, because it is an important item for supporting the path, it is light. The scripture lists four conditions: no offerings is one, famine is two, protecting the Dharma is three, and the subsequent pure giving is four. 'I listen' below lists all the permitted items. From this, it can be known that even if there are no offerings, it should be closed (not accepted) during times of abundance. Even in times of famine, if it is not for protecting the Dharma, it should not be opened (accepted). Even for protecting the Dharma, if it is an impure item, it should be prohibited. Only when these four conditions are met can it be accepted and kept. 'These four dharmas' below concludes with exhortation. 'I am equal' refers to the four reliances on the Dharma. The later scriptures say that the physical eye cannot distinguish between right and wrong, so the four reliances need to be explained. The wisdom eye can understand the Dharma, so there is no need to explain. The sutra says: 'These monks should rely on the four dharmas. What are the four dharmas? First, rely on the Dharma, not on the person (Dharma refers to Dharma-nature, person refers to Sravaka. Dharma-nature is the Tathagata, Sravaka is conditioned). Second, rely on the meaning, not on the words (meaning refers to permanence, words refer to ornate language). Third, rely on wisdom, not on consciousness (wisdom refers to the Tathagata, consciousness refers to Sravaka, unable to fully understand the merits of the Tathagata). Fourth, rely on the definitive meaning sutras, not on the provisional meaning sutras (definitive meaning refers to the Bodhisattva vehicle, provisional meaning refers to the Sravaka vehicle).' The aforementioned opening of the four conditions is the definitive teaching of the Mahayana, exhorting reliance. 'If' below decides on the previous provisional teaching. 'Also' below points out the prohibited scriptures, mostly from the sixth volume of the Dharmaguptaka Vinaya. 'Also says' below quotes the scriptures admonishing both monastics and laity. First, admonish the laity. 'If' below admonishes the monastics. The rest is as quoted later. In reconciling contradictions, first point out the Dasacakra Sutra, as the Sanghavarman Sutra says: 'Even raising wives and children, holding children, respecting like Sariputra, it is not allowed to punish' and so on. 'Also' below decides to refute. Because the Nirvana Sutra is a definitive teaching, it abolishes the previous provisional teachings, so it says 'not used'. The following explains the reason for the abolition.

。涅槃護法事重。十輪為存俗信故云小小。三結罪中初明二重。綿不入凈。此據成衣相者。褥同重物亦不入凈。應是小者。餘下明六輕。言畜少者謂事稀故。四交貿中有五。初二句以八易衣。犯販賣故。以下四句以衣易八。得寶即犯貿寶。綿毹俗邊犯販賣。若以下四句上明二自相貿。衣易衣犯販賣。寶易寶犯貿寶。下明以二貿。六得輕可知。六下四句六種自貿。或對貿或互易並吉。又以六易二。販貿二墮準上可明。此下點上販賣。對人輕重。上云犯舍且據俗論。明說凈中。初明凈財易物。衣缽百一入受持。故已外說者。若準業疏並不須說即入凈故。若下明犯長錢寶。未懺先用易物。后但悔罪物不須舍。準有輒用吉羅。悔于僧中句絕已外須說者。既已入凈則應凈法。解本戒中初科。以舊戒本云若自手捉錢若金銀等語濫后戒。故須簡之。刪定戒中改捉為受。則無濫矣。別時意者畜中言捉犯后戒。故準作四句。一是畜非捉唯犯前戒(教人口受)。二是捉非畜但犯后戒(觸自凈寶及他人寶捉金像等)。三亦畜亦捉前後俱犯(手受而畜)。四二非無犯(如法受凈)。次科斥濫中。先敘貪畜之意。內即是志外謂為行。不思聖誡即慢法。縱貪癡是自任。故下引證。初引本律準明失戒。非弟子者不稟師教故。非沙門者不修凈行故。非釋

【現代漢語翻譯】現代漢語譯本涅槃護法的事非常重要。《十輪經》爲了儲存世俗的信心，才說是小小罪過。三結罪中，首先說明二重罪。棉絮不入凈，這是根據已經制成衣服的情況來說的。褥子和重物一樣，也不入凈，應該是小罪。下面說明六輕罪。說畜養少量財物，是因為事情稀少。四交貿中有五種情況。最初兩句是用八種物品換衣服，犯了販賣罪。以下四句是用衣服換八種物品，得到寶物就犯了貿寶罪。棉毹的俗邊犯了販賣罪。如果以下四句是說明兩種物品互相交換，衣服換衣服犯了販賣罪，寶物換寶物犯了貿寶罪。下面說明用兩種物品交換。六得輕罪可以知道。六下四句是六種物品自己交換，或者對換，或者互相交換都可以。又用六種物品換兩種物品，販賣和貿寶兩種墮罪，參照上面可以明白。這下面點明上面的販賣罪，對人來說有輕重。上面說犯舍罪，且根據世俗的說法。明確說明凈財換物。衣缽等一百零一種物品進入受持，所以在外面說。如果按照《業疏》的說法，並不需要說就進入凈財了。如果下面說明犯長錢寶罪，沒有懺悔之前就用它換物，之後只要悔罪，物品不需要捨棄。按照有輒用吉羅罪處理。在僧眾中悔罪的句子之外需要說明，既然已經進入凈財，就應該用凈法。解釋本戒中的第一科，因為舊戒本說『如果親自用手拿錢或者金銀等』的說法容易和後面的戒條混淆，所以需要簡化它。刪定的戒本中把『捉』改為『受』，就沒有混淆了。別時的意義是，畜養中說『捉』犯了後面的戒條，所以參照製作了四句：一是畜養但沒有捉，只犯了前面的戒條（教人口頭接受）。二是捉但沒有畜養，只犯了後面的戒條（觸控自己的凈寶和他人之寶，捉金像等）。三是既畜養又捉，前後都犯（用手接受並畜養）。四是二者都不是，沒有犯戒（如法受凈）。其次科斥濫中，先敘述貪圖畜養的意圖。內是指志向，外是指行為。不思考聖人的教誡就是慢法。放縱貪婪愚癡就是自作主張。所以下面引用證據。首先引用本律來明確說明失去戒律。不是弟子，是因為不接受師父的教導。不是沙門，是因為不修清凈的行為。不是釋迦的子孫，是因為違背了釋迦的教誨。

【English Translation】 English version The matter of protecting the Dharma of Nirvana is very important. The Daśacakra-kṣitigarbha Sūtra (十輪經) says 'minor' for the sake of preserving worldly faith. Among the three binding sins, the first clarifies the two heavy sins. Cotton wool is not included in purity; this is according to the case of already made clothes. Bedding is the same as heavy objects and is also not included in purity; it should be a minor sin. The following explains the six light sins. Saying 'possessing little' means that the matter is rare. There are five types of the four exchanges. The first two sentences are exchanging clothes for eight items, which violates the sin of selling. The following four sentences are exchanging clothes for eight items; obtaining treasure violates the sin of trading treasure. The secular edge of cotton velvet violates the sin of selling. If the following four sentences above clarify two self-exchanges, exchanging clothes for clothes violates the sin of selling, and exchanging treasure for treasure violates the sin of trading treasure. The following clarifies exchanging with two items. The six obtainable light sins can be known. The four sentences below the six are six types of self-exchange, or counter-exchange, or mutual exchange, all are auspicious. Also, exchanging six items for two items, the two duḥkṛta (墮) sins of selling and trading can be understood according to the above. Below this points out the selling above, with lightness and heaviness towards people. The above says violating the śaikṣa (舍) sin is based on worldly discussion. Clearly explaining pure wealth exchanging for objects. Robes and bowls, one hundred and one items, enter acceptance and upholding, so it is said outside. If according to the Karma-varṇa (業疏), it is not necessary to say that it enters purity. If the following clarifies violating long money and treasure, using it to exchange for objects before repentance, then only repentance is needed afterward, and the objects do not need to be abandoned. According to having steyam (輒用) duḥkṛta, repentance in the saṃgha (僧) sentence outside needs to be explained, since it has already entered purity, then it should be pure Dharma. Explaining the first section in the original precept, because the old precept text says 'If one personally takes money or gold and silver, etc.' the language is mixed with later precepts, so it needs to be simplified. The revised precept changes 'take' to 'receive', then there is no mixing. The meaning of separate times is that 'take' in possession violates the later precept, so it is made into four sentences according to the standard: One is possessing but not taking, only violating the previous precept (teaching people to receive orally). Two is taking but not possessing, only violating the later precept (touching one's own pure treasure and others' treasure, taking golden statues, etc.). Three is both possessing and taking, both the previous and later are violated (receiving and possessing by hand). Four is neither of the two, there is no violation (receiving purity according to the Dharma). The next section criticizes abuse, first narrating the intention of greedy possession. Inner refers to intention, outer refers to action. Not thinking about the sage's precepts is disrespecting the Dharma. Indulging in greed and ignorance is self-reliance. So the following cites evidence. First, citing the original Vinaya (律) to clearly explain losing the precepts. Not a disciple because not receiving the teacher's teachings. Not a śrāmaṇa (沙門) because not cultivating pure conduct. Not a descendant of Śākya (釋迦) because violating Śākya's teachings.

子者不繫聖族故。今多受畜。為教所揀雖自剃染即魔外之徒。又云。下佛告珠髻大臣之詞。次引雜含。以五欲法非善功德復非清凈。今畜財寶正是順欲。若許受畜反成功德。亦應清凈。此顯出家絕欲求道反為欲縛深非所宜。后引增一。彼云。梵志超術欲以金錢奉定光佛。自念我有書名禮記。云若是如來必不受金寶遂易蓮華五莖。用上彼佛(釋迦因行從此獲記)。故下結示引意。前文敘誡並據誠教。故云非濫。述誡中初科。初敘制戒之意。棄鄙業者謂舍惡也。遠超等者謂增善也。今下斥其違制劇甚也。行商坐賈皆求利者。今僧貪積往往過之故云甚也。煙雲者律云。日月有四患故不明不凈。不能有所照亦無威神。謂阿修羅煙雲塵霧。沙門有四大患。飲酒．淫慾．持金銀．邪命。能令沙門不明不凈。不能有所照亦無威神。今謂沙門行凈則佛法光輝。行既鄙穢則能障蔽。故如煙雲。反下責其謗法。初敘謗詞排毀也。出下斥僣濫。矜謂自高。持謂執以為是。不思等者善戒經云。菩薩為利眾生故聽畜憍奢耶金銀等。愚人據此輒擬同倫。是不思也。況菩薩語通在家出家。如涅槃經中。出家菩薩遮性等持。縱云開畜涅槃地持俱令凈施。縱依善戒本為利生。今乃順己貪愛諂詐追求為聚積。則多索無厭。見貧病則一毫不給。豈與夫大士不分

高下耶。輕謂侮聖。撥謂無法。一分尚計者舉少況多。不及俗士者引俗誡道。原憲居於環堵蓬戶不掩。顏淵處於陋巷簞食瓢飲。晉宋高賢齊梁達士視富貴如糞土。慕儉約為高尚。遍於史藉豈不聞乎。何下喻其無智。螳螂飛蛾皆喻愚人。輪喻律教。火喻惡道。上喻現因。下喻來果。豈下顯其增過。以制畜捉遠防盜故。故下結勸。雜心云。未來舍輪王位易。現在不取一錢難。故令臨境深思。未知何人能稟斯囑。悲夫。引文證中。偏引涅槃智論者。由是大乘了教意絕愚者濫托余文。涅槃中初令遠離。由能害人是可怖畏故喻毒蛇。應下明現當二報。以離八穢行業果報凡愚莫識故云非肉眼等。又下舉佛世現事。以清凈僧恥與共事污辱凈僧。故智論中戒勝財施者業疏云。不盜即施法界有情之財。不殺即施法界有情無畏。即用此法行己化他即名法施。遍眾生界。財是局狹集散之法能開煩惑惱害之門。戒法清澄。故絕斯事重引涅槃。準經分二種戒。一性重戒謂四重禁。二息世譏嫌戒。謂不作販賣小斗欺誑田宅種植象馬車乘僮僕七寶等。即遮性等持故云無別。息下示上戒相。經云。菩薩摩訶薩復有一種戒。一者受世教戒(遮譏生善故云世教)。二者得正法戒(翻惡順理故云正法。即十善業)。菩薩若受正法戒者。終不為惡(以十善業並禁

性惡準知。十善須從人受)。受世教戒白四羯磨。然後乃得(白四雖通遮性性惡本業。重增制罪遮非本有。必受者具故偏指遮為白四得)。諸下指廣委囑略如前引。余不煩錄學者尋之。釋第一中。初四分八種錢。文標二種。等取銅鐵白镴鉛錫木胡膠。隨國所用受畜皆犯。次僧祇文初示金銀。上句列名下二句釋相。生色金者天生黃故。似色銀者可用涂染像于金故。次明錢中。隨國用者體通八種。不得捉者捉犯后戒。然畜必由捉故多標之。多論四節。初明重寶。摩尼此翻離垢。言不為垢染故。真珠即蚌珠。珊瑚智論云。海中石樹。車渠尚書大傳云。大貝如大車之渠(渠即車輞)馬瑙石類。應法師云。此寶色如馬之腦。當取等者示開遮法。若下次明似寶。琥珀者博物志云。松脂入地千年化為茯苓。茯苓千年化為琥珀。水精千年寒谷中冰凌所變。偽珠世中以藥石燒者。鍮石等者準論更列銅錢白镴鉛錫(論約錢體。故入似寶。捉伹犯吉。今所不取。僧祇四分八種錢併入正寶)。五取如后引。為畜吉者則知不畜捉亦無過。若捉下三明捉寶。文舉金寶。理通前七。金薄謂裹貼之物。金像如鑄成聖像(四分不犯)。自寶者論作自說凈寶。若似下四簡似寶。百一受持故不假凈。釋第四中初科三段。前定名體。彼以金銀錢為重寶名不凈物。

【現代漢語翻譯】現代漢語譯本性惡如何得知？十善必須從他人處接受（受持）。接受世俗教誡，需要經過白四羯磨（一種佛教儀式），然後才能獲得（雖然白四羯磨普遍適用於遮止性惡，但性惡是本有的業。爲了加重對罪行的制裁，遮止非本有的罪行。必須接受羯磨是因為羯磨具備這些條件，所以特別指出白四羯磨才能獲得）。以下所指的廣義內容，如同之前引用的內容一樣，委婉地省略了。其餘的不再贅述，學者可以自行查閱。解釋第一部分中，最初的四分律和八宗律都禁止錢財。文中標明了兩種。同樣地，銅、鐵、白镴、鉛、錫、木頭、胡膠，無論哪個國家使用，如果接受和儲藏這些東西，都屬於違犯戒律。其次，僧祇律的經文中，首先展示了金銀。上句列出名稱，下兩句解釋其形態。『生色金』是因為天然就是黃色的。『似色銀』是因為可以用來涂染佛像，使其看起來像金子。其次，說明錢財方面，『隨國用者』指的是錢財的本體包括八種。『不得捉者』指的是觸控就違犯了後面的戒律。然而，儲藏必定要通過觸控，所以大多標明觸控。多論分為四個部分。首先說明重寶。『摩尼』翻譯為『離垢』，意思是不會被污垢沾染。『真珠』就是蚌珠。『珊瑚』智論中說，是海中的石樹。『車渠』尚書大傳中說，大的貝殼像大車的車輞（渠就是車輞）。『馬瑙』是石頭的一種。應法師說，這種寶物的顏色像馬的腦髓。『當取等者』表示開許和遮止的方法。如果下面說明類似寶物。『琥珀』博物志中說，松脂進入地下千年，會變成茯苓，茯苓千年會變成琥珀。『水精』是千年寒冷山谷中的冰凌所變化而成。『偽珠』是世間用藥物和石頭燒製而成的。『鍮石等者』按照論典，還列出了銅錢、白镴、鉛、錫（論典是根據錢的本體來分類的，所以歸入類似寶物。觸控只是違犯吉羅罪，現在不採用這種說法。僧祇律、四分律、八宗律的錢財都歸入正寶）。五取就像後面引用的內容一樣。『為畜吉者』，就知道不儲藏，觸控也沒有過失。如果觸控下面三句說明觸控寶物。文中舉例說明金寶，道理上適用於前面的七種寶物。『金薄』指的是包裹貼上的東西。『金像』比如鑄造成的聖像（四分律不認為這是違犯戒律）。『自寶者』論典中說是自己說清凈的寶物。如果下面四句簡要說明類似寶物。因為百一羯磨受持，所以不需要凈化。解釋第四部分中，最初分為三段。前面確定名稱和本體。他們認為金銀錢是重寶，名稱是不凈之物。

【English Translation】 English version How can one know evil by nature? The Ten Virtues must be received from others. Receiving worldly precepts requires the Bai Si Karma (a Buddhist ritual), and then one can obtain it (although Bai Si Karma is generally applicable to preventing inherent evil, inherent evil is the original karma. In order to increase the punishment for crimes, it prevents non-inherent crimes. It is necessary to receive Karma because Karma has these conditions, so it is specifically pointed out that Bai Si Karma can be obtained). The broad meaning referred to below is vaguely omitted as in the previously cited content. The rest will not be repeated, and scholars can look it up by themselves. Explaining the first part, the initial four-part Vinaya and eight-sect Vinaya prohibit money. The text marks two types. Similarly, copper, iron, pewter, lead, tin, wood, and Hu glue, no matter which country uses them, are considered violations of the precepts if they are accepted and stored. Secondly, in the Sanghika Vinaya scriptures, gold and silver are first displayed. The upper sentence lists the names, and the lower two sentences explain their forms. 'Gold with natural color' is because it is naturally yellow. 'Silver with similar color' is because it can be used to paint Buddha statues to make them look like gold. Secondly, explaining the aspect of money, 'those who use it according to the country' refers to the fact that the body of money includes eight types. 'Those who must not touch' refers to touching violates the precepts behind. However, storage must be done through touching, so most of them are marked as touching. The Mahavibhasa is divided into four parts. First, explain the heavy treasures. 'Mani' is translated as 'free from dirt', meaning it will not be contaminated by dirt. 'Pearl' is a mussel pearl. 'Coral' is said in the Mahaprajnaparamita Sastra to be a stone tree in the sea. 'Tridacna' Shangshu Dazhuan says that large shells are like the rims of large cars (渠 is the rim). 'Agate' is a type of stone. Dharma Master Ying said that the color of this treasure is like the brain of a horse. 'Dang Qu etc.' indicates the method of permission and prohibition. If the following explains similar treasures. 'Amber' Bowuzhi says that pine resin enters the ground for a thousand years and turns into Poria cocos, and Poria cocos turns into amber for a thousand years. 'Crystal' is transformed from ice in cold valleys for thousands of years. 'Fake beads' are made by burning medicine and stones in the world. 'Tut stone etc.' According to the treatise, copper coins, pewter, lead, and tin are also listed (the treatise is classified according to the body of the money, so it is classified as similar treasures. Touching is only a violation of the Jiluo crime, and this statement is not adopted now. The money of the Sanghika Vinaya, the Four-Part Vinaya, and the Eight-Sect Vinaya are all classified as Zhengbao). The five takes are like the content quoted later. 'Those who are good for storage' know that if they are not stored, there is no fault in touching. If the following three sentences explain touching treasures. The text cites gold treasures as an example, and the principle applies to the previous seven treasures. 'Gold leaf' refers to things that are wrapped and pasted. 'Gold statue' such as a cast holy statue (the Four-Part Vinaya does not consider this a violation of the precepts). 'Zibao' is said in the treatise to be a treasure that one says is pure. If the following four sentences briefly explain similar treasures. Because of the Baiyi Karma acceptance, there is no need for purification. In explaining the fourth part, it is initially divided into three sections. The name and body are determined in front. They believe that gold, silver, and money are heavy treasures, and the name is impure things.

余寶名凈不凈物。初明重寶止列三種。多論七寶俱制。與此不同。不得觸者示不凈義。次釋余寶。除上三物通收一切。言得觸者不制捉故。不得著者同制畜故。著即貪畜畜犯吉罪。若下次明犯相。初通明重寶。若相等者別顯錢體。言相成者如胡膠皮木等錢及此間镴錫之類。必國土尚用亦應提罪。若凡下三示受法。使凈人知者或且令受。或即作法。無者謂無凈人。暫安地處言是中知即凈語也。令知持去者。若不可信令持付他。但云知是。若可信人即令掌舉。須作凈法。詞見次科。次作凈中。四分即已犯財對俗舍文。準疏分四節。初句牒前制過。告下二明舍錢方便。覓凈主付也。若彼下三謂不達施意。佛為凈故令彼受之。彼不解故不敢即受乖凈施法。當爲彼物。受者既舍與彼即屬彼故。若為貿衣須易受者。以先凈法不成故。若彼下四此約解意。即取回凈不須轉易。若下別明凈語。疏云。看是謂看于錢寶。知是謂非我所作。為凈與爾何得不道。失法故吉。僧只初明知事藏取法。裹眼三旋意令迷處。防盜損故。若施主下次明受用寶器法。應言等者謂有緣開口受。不得字貫下三相。不讚嘆者表非所好。抑彼貪故。此下總點二段皆非己物。欲顯受畜三寶物法。故連引之。仍恐參涉故特點示。領受中。多論初列五法。前三身業后二口

【現代漢語翻譯】現代漢語譯本余寶名凈不凈物（剩餘的寶物，名為清凈與不清凈之物）。初明重寶止列三種（首先說明貴重寶物，只列出三種）。多論七寶俱制（《多論》中七寶都禁止觸碰），與此不同（與此處的說法不同）。不得觸者示不凈義（『不得觸碰』，表示不清凈的含義）。次釋余寶（接下來解釋剩餘的寶物）。除上三物通收一切（除了以上三種，其餘的都包括在內）。言得觸者不制捉故（說『可以觸碰』，是因為不禁止拿取）。不得著者同制畜故（『不得穿戴』，同樣禁止蓄養）。著即貪畜畜犯吉罪（穿戴就是貪戀蓄養，蓄養就犯了吉罪）。若下次明犯相（如果接下來說明違犯的情況）。初通明重寶（首先總的說明貴重寶物）。若相等者別顯錢體（如果相等，就特別指出錢幣）。言相成者如胡膠皮木等錢及此間镴錫之類（所說的『相成』，比如胡膠、皮革、木頭等製成的錢幣，以及此地的鉛錫之類的錢幣）。必國土尚用亦應提罪（如果該國還在使用，也應該追究罪責）。若凡下三示受法（如果以下三種情況，表示接受的方法）。使凈人知者或且令受（讓凈人知道，或者暫時讓他接受）。或即作法（或者立即做法）。無者謂無凈人（『沒有』，是指沒有凈人）。暫安地處言是中知即凈語也（暫時放在地上，說『這裡知道』，就是清凈的語言）。令知持去者（讓他知道並拿走）。若不可信令持付他（如果不可信，讓他交給其他人）。但云知是（只要說知道就行）。若可信人即令掌舉（如果可信，就讓他掌管）。須作凈法（必須做清凈之法）。詞見次科（詳細內容見下一科）。次作凈中（接下來做清凈之法）。四分即已犯財對俗舍文（《四分律》中已經有違犯財物，對俗人捨棄的條文）。準疏分四節（按照疏文分為四節）。初句牒前制過（第一句重複之前的禁止和過失）。告下二明舍錢方便（告訴下面兩種舍錢的方便）。覓凈主付也（尋找清凈的主人並交付）。若彼下三謂不達施意（如果以下三種情況，是指不理解佈施的意義）。佛為凈故令彼受之（佛爲了清凈，讓他接受）。彼不解故不敢即受乖凈施法（他不理解，所以不敢立即接受，違背了清凈佈施的方法）。當爲彼物（應當爲了那個東西）。受者既舍與彼即屬彼故（接受者既然捨棄給他，就屬於他的了）。若為貿衣須易受者（如果爲了換衣服，需要更換接受者）。以先凈法不成故（因為之前的清凈之法沒有完成）。若彼下四此約解意（如果以下四種情況，這是關於理解意義）。即取回凈不須轉易（就取回來清凈，不需要轉移更換）。若下別明凈語（如果下面特別說明清凈的語言）。疏云（疏文中說）。看是謂看于錢寶（『看是』，是說看錢寶）。知是謂非我所作（『知是』，是說不是我所做）。為凈與爾何得不道（爲了清凈給你，怎麼能不說呢）。失法故吉（失去法則不吉利）。僧只初明知事藏取法（《僧祇律》首先說明知事僧藏取的方法）。裹眼三旋意令迷處（蒙上眼睛旋轉三次，意思是讓人迷失方向）。防盜損故（防止盜竊損壞）。若施主下次明受用寶器法（如果施主接下來說明受用寶器的法則）。應言等者謂有緣開口受（『應言等』，是指有緣分開口接受）。不得字貫下三相（『不得』字貫穿以下三種情況）。不讚嘆者表非所好（不讚嘆，表示不是自己喜歡的）。抑彼貪故（抑制他的貪婪）。此下總點二段皆非己物（這裡總的指出兩段都不是自己的東西）。欲顯受畜三寶物法（想要顯示接受蓄養三寶之物的法則）。故連引之（所以連著引用）。仍恐參涉故特點示（仍然擔心混淆，所以特別指出）。領受中（在領受中）。多論初列五法（《多論》首先列出五種方法）。前三身業后二口（前三種是身業，后兩種是口）。

【English Translation】 English version Remaining treasures are named pure and impure objects. First, the precious treasures are limited to three types. The Sarvastivada Vinaya (多論) prohibits all seven treasures, which is different from this. 'Cannot be touched' indicates the meaning of impurity. Next, the remaining treasures are explained. Except for the above three, everything else is included. 'Can be touched' means that taking is not prohibited. 'Cannot be worn' is the same as prohibiting hoarding. Wearing is greed and hoarding is a minor offense (吉罪). If the following explains the appearance of offenses. First, generally explain precious treasures. If they are equivalent, then specifically point out money. 'Equivalent' refers to money made of materials such as barbarian glue, leather, wood, and local pewter and tin. If the country still uses it, the offense should be pursued. If the following three show the method of acceptance. Let the pure person know, or temporarily let him accept. Or immediately perform the ritual. 'None' means there is no pure person. Temporarily place it on the ground and say 'I know it here,' which is pure speech. Let him know and take it away. If he is not trustworthy, let him give it to someone else. Just say he knows. If he is trustworthy, let him manage it. A purification ritual must be performed. The details are in the next section. Next, in performing the purification. The Sarvastivada Vinaya (四分律) already has a text on offenses involving property and giving it to laypeople. Divide it into four sections according to the commentary. The first sentence repeats the previous prohibition and offense. The following two explain the convenience of giving away money. Find a pure owner and give it to him. If the following three mean that they do not understand the meaning of giving. The Buddha, for the sake of purity, lets him accept it. Because he does not understand, he dares not accept it immediately, which violates the pure giving method. It should be for that thing. Since the receiver gives it to him, it belongs to him. If it is to exchange for clothes, the receiver must be changed. Because the previous purification ritual was not completed. If the following four are about understanding the meaning. Then take it back and purify it, no need to transfer it. If the following specifically explains pure speech. The commentary says: 'Looking at it' means looking at the money and treasure. 'Knowing it' means it was not made by me. For the sake of purity, I give it to you, how can you not say it? Losing the Dharma is inauspicious (吉). The Mahasanghika Vinaya (僧祇律) first explains the method of the knowledgeable monk storing and taking. Wrap the eyes and rotate three times, meaning to confuse the location. To prevent theft and damage. If the donor next explains the method of receiving and using precious utensils. 'Should say etc.' means to open the mouth and receive when there is a connection. The word 'cannot' should not run through the following three aspects. Not praising indicates that it is not what one likes. To suppress his greed. Here, it is generally pointed out that both sections are not one's own property. Wanting to show the Dharma of receiving and hoarding the Three Jewels. Therefore, it is quoted together. Still fearing confusion, it is specifically pointed out. In receiving. The Sarvastivada Vinaya (多論) first lists five methods. The first three are bodily actions, and the last two are verbal.

業。下明三眾制同罪異。僧祇兩相併是身業。世有奉戒以袖接嚫。或令人受不作凈法。此由不學致茲委濫。後生無識往往相承傳誤甚矣。四開畜中初通列長相。五總為三。上二並寶中二皆衣。重寶下別釋二寶。初釋重寶。即上七種此約犯舍。故云罪悔。若錢下次釋似寶。及百一物及字寫誤。準論是除字。以百一不須舍故。錢寶下示二種凈法。初是比丘對施主。語為將付凈人也。若凈當受者謂易凈物也。二凈人持物對比丘。語據此言論本非凈法故並云當。若作此已不勞更說。當字去呼。若舍下簡凈主可解。五下眾中。上云不得與沙彌故續引示之。初別舉兩緣。專頭即目連弟子亦云均提。併爲下合示幽責。以事同故。左繞西土以為不祥。此不吉利者所遇不清凈故。各以事白者。即二沙彌各白師也。棄之作禮者。舍穢還凈是可敬故。此猶下追古傷今。言可治者即前二沙彌。如池神者僧祇云。昔有比丘至一池邊。見蓮華香乃盜嗅之。池神責云。何故盜華。須臾狂象入池踐踏。池神默爾。比丘反責池神。彼云。師是出家豈同於畜。謂前沙彌是可責者。故有非人繞之。未懺即今捉畜不可責者。顯戮即現報惡疾㐫終多由毀戒。母論所謂腹則破裂袈裟離身是也。同頰腫者百喻經云。昔有癡女婿歸婦家。羞不食為饑逼。故乃盜米餐其頰鼓

【現代漢語翻譯】現代漢語譯本業。下面闡明三種僧團犯相同罪行但罪責不同的情況。僧祇部的兩種情況都屬於身業（kaya-karma，身體行為）。世上有人奉行戒律，用袖子接取供養（dakshina，供品），或者讓人接受供養卻不按清凈之法進行。這都是因為不學習而導致的錯誤。後世沒有見識的人往往互相沿襲，傳訛甚多。四種開許畜養之物中，首先總括列出長相之物。五種總分為三類。上面兩種和寶物中的兩種都屬於衣物。重寶下面分別解釋兩種寶物。首先解釋重寶，即上面的七種，這是就觸犯捨墮（nissaggiya pacittiya，一種戒律）而言的，所以說『罪悔』。如果錢財下面解釋類似寶物的東西，以及一百零一種物品，『及』字是筆誤。按照論典，應該是『除』字，因為一百零一種物品不需要捨棄。錢財寶物下面展示兩種清凈之法。首先是比丘（bhikkhu，佛教僧侶）對比丘尼（bhikkhuni，女性佛教僧侶）說，是爲了將東西交給凈人（kappiya-karaka，負責處理僧侶不便觸碰之物的人）。如果凈人應當接受，指的是更換清凈之物。第二種是凈人拿著東西對比丘說。根據這些言論，本來就不是清凈之法，所以都說『當』。如果做了這些，就不需要再說。『當』字去掉呼讀。如果捨棄下面簡要說明清凈之主，可以理解。五種僧團中，上面說不得給沙彌（samanera，佛教見習僧侶），所以接著引出這件事。首先分別舉出兩種因緣。專頭指的是目連（Maudgalyayana）的弟子，也叫均提（Kundali）。併爲下面合併展示幽微的責備，因為事情相同。左繞在西土（印度）被認為是不祥之兆，因為不吉利的人所遇到的不清凈。各自用事情稟告，指的是兩個沙彌各自稟告師父。捨棄它並作禮，指的是捨棄污穢，恢復清凈，是值得尊敬的。這就像下面追溯古代，感傷現在。說可以懲治的，指的是前面的兩個沙彌。如同池神的故事，僧祇部中說，過去有比丘到池邊，看到蓮花很香，就偷聞。池神責備說，為什麼偷花？一會兒，狂象進入池中踐踏。池神沉默不語。比丘反過來責備池神。池神說，師父是出家人，怎麼能和畜生一樣？意思是說，前面的沙彌是可以責備的，所以有非人（amanussa，非人類眾生）圍繞著他。沒有懺悔，就是現在捉住畜生，不可責備。顯戮指的是現世報應，惡疾兇死，多半是因為毀犯戒律。《母論》所說，腹部破裂，袈裟離身，就是這種情況。如同臉頰腫脹，《百喻經》中說，過去有個愚蠢的女婿回到岳母家，因為害羞不吃飯，被飢餓所逼迫，就偷米塞滿臉頰。

【English Translation】 English version Karma. The following clarifies the three assemblies that commit the same offense but with different degrees of culpability. The two cases in the Sanghika (a Buddhist monastic order) both pertain to bodily actions (kaya-karma). In the world, there are those who uphold the precepts by receiving alms (dakshina, offerings) with their sleeves, or who allow others to receive offerings without performing the proper purification rituals. This is due to a lack of learning, leading to such errors. Later generations, lacking knowledge, often perpetuate these mistakes, transmitting them incorrectly. Among the four permissible possessions, the first generally lists items with a long appearance. The five are generally divided into three categories. The first two and two of the treasures are all clothing. Below, the precious treasures are explained separately. First, the precious treasures are explained, namely the seven mentioned above. This refers to offenses involving forfeiture (nissaggiya pacittiya), hence the term 'repentance for the offense.' If money is involved, the following explains items similar to treasures, as well as one hundred and one items. The word 'and' is a scribal error. According to the commentaries, it should be 'except,' because the one hundred and one items do not need to be forfeited. Below, the money treasures demonstrate two types of purification methods. The first is when a bhikkhu (Buddhist monk) speaks to a bhikkhuni (Buddhist nun), intending to hand the item over to a kappiya-karaka (a person who handles items that monks are not allowed to touch). If the kappiya-karaka is to receive it, it refers to exchanging it for a pure item. The second is when the kappiya-karaka holds the item and speaks to the bhikkhu. According to these statements, it is not inherently a pure method, so they both say 'should.' If these actions are performed, there is no need to say more. The word 'should' is omitted in pronunciation. If forfeiture occurs, the following briefly explains the master of purification, which is understandable. Among the five assemblies, it was mentioned above that it is not permissible to give to a samanera (Buddhist novice), so this matter is further elaborated. First, two causes are separately mentioned. 'Special head' refers to Maudgalyayana's disciple, also known as Kundali. Below, they are combined to show subtle reproaches, because the matters are the same. Circumambulating to the left in the Western Lands (India) is considered inauspicious, because impure encounters occur for those who are unlucky. Each reports the matter, referring to the two novices each reporting to their teacher. Discarding it and paying respects refers to discarding defilement and restoring purity, which is worthy of respect. This is like tracing back to ancient times and lamenting the present. Saying that they can be punished refers to the two novices mentioned earlier. Like the story of the pond spirit, the Sanghika states that in the past, a bhikkhu went to a pond and smelled the fragrance of a lotus flower, so he stole a sniff. The pond spirit rebuked him, saying, 'Why steal the flower?' After a while, a mad elephant entered the pond and trampled it. The pond spirit remained silent. The bhikkhu retorted and rebuked the pond spirit. The pond spirit said, 'Teacher is a renunciant, how can you be the same as an animal?' This means that the previous novice can be rebuked, so there are non-human beings (amanussa) surrounding him. Not having repented means that now, catching animals is not punishable. Manifest punishment refers to present retribution, evil diseases, and violent deaths, mostly due to breaking the precepts. The Matrka states that the abdomen is ruptured and the kasaya (monk's robe) leaves the body, which is this situation. Like swollen cheeks, the Hundred Parables Sutra states that in the past, there was a foolish son-in-law who returned to his mother-in-law's house. Because he was shy and did not eat, he was forced by hunger, so he stole rice and stuffed it into his cheeks.

起。妻見謂頰腫固執不言。乃召醫師火鉆烙之。頰穿米出。喻愚人負罪不思求懺必待顯報耳。不犯中。如上者謂作凈語。及前舍法。但前是犯已舍悔。此明得物即舍。若下明凈主不還往索之法。先令他索。若又下後明自索。與僧塔等者以彼可索。故此動之。

十九(佛在羅閱祇。跋難陀往市津上以錢易錢。居士譏嫌。因制)。對簡中初引論簡畜寶。不說凈財已犯前戒。無重犯故。若以錢買金。而畜緣相是異則容兩犯。如戒疏中。又疏有四句。一是畜非貿。俗施錢寶也。二是貿非畜。用衣易錢寶也(準此但令所貿是錢寶犯。不論能貿)。三俱是以錢買金畜之。四俱非即衣物相易也。言轉易者示戒名也。此下簡販賣。五異指如疏者。彼云。初對人不同。貿寶七眾俱犯。貿衣唯二俗犯(在家二眾)。二貿寶自作。教他為己同犯。除為三寶。貿衣使人不犯。三貿寶一制不開。貿衣則開酥油相易。四衣寶舍則道俗不同(衣對道舍寶對俗舍)。五還財本非本別(衣舍還元物故云本。寶舍易凈物故非本)。律下準律顯異。律有七物互動並犯。金有三品。一已成金(華敘莊嚴具是)。二未成金(即金鋌也)。三已成未成金(镕瀉成器未鋋治者)。銀亦三種。錢唯一品。總為七也。但下簡異。則知此戒唯約寶論。犯緣中。是錢寶者

【現代漢語翻譯】現代漢語譯本：開始。妻子見他臉頰腫脹，但他固執地不肯說。於是請來醫生用火鉆燒灼。臉頰被燒穿，米粒流了出來。這比喻愚蠢的人犯了罪，卻不思悔改，必定要等到明顯的報應才罷休。不犯戒的情況：如上面所說的，說是清凈語，以及之前捨棄財物的方法。但之前是犯戒后捨棄並懺悔，這裡說明得到財物就捨棄。如果下面說明清凈的施主不來索取財物的方法，就先讓他人來索取。如果又在後面說明自己索取。與僧眾、佛塔等有關的財物，因為可以索取，所以可以動用。

十九（佛在羅閱祇（Rajagrha），跋難陀（Bhallika）在市場渡口用錢換錢。居士譏諷嫌棄。因此制定此戒）。在對簡中，首先引用論述來簡別畜積財寶。不說清凈的財物已經觸犯了之前的戒律，因為沒有重複觸犯。如果用錢買金，而畜積的因緣和形態不同，則可能兩次觸犯。如《戒疏》中所說。又《戒疏》中有四句：一是畜積而非貿易，指俗人佈施的錢財寶物。二是貿易而非畜積，指用衣服換錢財寶物（照此推斷，只要所貿易的是錢財寶物就犯戒，不論能否貿易）。三是兩者都是，指用錢買金並畜積。四是兩者都不是，指衣物互相交換。說『轉易』是爲了顯示戒律的名稱。此下簡別販賣。『五異指如疏者』，那裡說：一是對像不同，貿易寶物七眾都犯戒，貿易衣服只有在家二眾犯戒（在家男女二眾）。二是貿易寶物自己做，教他人為自己做同樣犯戒，除了為三寶。貿易衣服使喚他人不犯戒。三是貿易寶物一制定下就不開許，貿易衣服則開許酥油互相交換。四是衣服和寶物的捨棄方式道俗不同（衣服對出家人捨棄，寶物對在家人捨棄）。五是歸還財物，原本和非原本不同（衣服舍棄后歸還原本的物品，所以說是『本』。寶物捨棄后換成清凈的物品，所以說『非本』）。律下根據律來顯示不同。律中有七種物品互相交換都犯戒。金有三種：一是已成金（如花鬘、裝飾品等）。二是未成金（即金錠）。三是已成未成金（熔化澆鑄成器但未經過錘打修治的）。銀也有三種。錢只有一種。總共是七種。『但下簡異』，就知道這條戒律只針對寶物而論。犯戒的因緣中，是錢財寶物。

【English Translation】 English version: It began. His wife saw his cheek was swollen, but he stubbornly refused to speak. So she summoned a doctor to cauterize it with a fire drill. His cheek was pierced, and rice grains came out. This is a metaphor for a foolish person who commits a crime but does not think to repent, and must wait for obvious retribution to stop. Non-offense: As mentioned above, speaking pure words, and the previous method of abandoning wealth. But the previous one was abandoning and repenting after committing the offense, this explains abandoning wealth as soon as it is obtained. If the following explains the method of the pure donor not coming back to claim the wealth, then let others claim it first. If it is explained later that one claims it oneself. Items related to the Sangha, stupas, etc., because they can be claimed, can be moved.

Nineteen (The Buddha was in Rajagrha (羅閱祇), Bhallika (跋難陀) was exchanging money for money at the market ferry. A layman ridiculed and disliked it. Therefore, this precept was established). In the comparison, the initial citation discusses hoarding treasures. It does not say that pure wealth has violated the previous precepts, because there is no repeated violation. If money is used to buy gold, and the causes and conditions of hoarding are different, then it may be a double violation. As stated in the 'Commentary on the Precepts'. Also, there are four sentences in the 'Commentary': First, hoarding but not trading, referring to money and treasures donated by laypeople. Second, trading but not hoarding, referring to exchanging clothes for money and treasures (according to this, as long as what is traded is money and treasures, it is a violation, regardless of whether it can be traded). Third, both are true, referring to using money to buy gold and hoarding it. Fourth, neither is true, referring to exchanging clothes for items. Saying 'transfer' is to show the name of the precept. Below, distinguish selling. 'The five differences refer to the commentary', where it says: First, the objects are different, trading treasures violates the precepts for all seven assemblies, trading clothes only violates the precepts for the two lay assemblies (laymen and laywomen). Second, trading treasures oneself, or instructing others to do it for oneself, is also a violation, except for the Three Jewels. Using others to trade clothes is not a violation. Third, once the precept against trading treasures is established, it is not allowed to be opened, but trading clothes is allowed to exchange ghee and oil. Fourth, the way of abandoning clothes and treasures is different for monastics and laity (clothes are abandoned to monastics, treasures are abandoned to laity). Fifth, returning wealth is different for original and non-original (clothes are returned to the original item after being abandoned, so it is called 'original'. Treasures are exchanged for pure items after being abandoned, so it is called 'non-original'). The Vinaya shows the differences according to the Vinaya. In the Vinaya, exchanging seven items with each other is a violation. There are three types of gold: first, finished gold (such as garlands, ornaments, etc.). Second, unfinished gold (i.e., gold ingots). Third, finished and unfinished gold (melted and cast into vessels but not hammered and repaired). There are also three types of silver. There is only one type of money. In total, there are seven. 'But the following distinguishes the differences', then we know that this precept only discusses treasures. In the causes and conditions of violating the precept, it is money and treasures.

局所貿也。能貿則通衣寶余物。明懺中。此戒不對僧舍。恐隨別悔。故特遮之以過重故。不犯中。唯開三寶余無所通。

二十(佛在舍衛。跋難陀往無住處村以生薑易食。又共外道博衣。悔而不還。譏訶因制)。戒名準疏分三。為利故收。為利故出。諍語而高為販也。為利而取故減前價名買也。為利故出強增價。而高曰賣也(販但先收犯還同賣)。制意中。四聖種即四依行。制斷賣買令修四法。犯緣中。初緣簡五眾不犯。略示中。初示開貿。上句指律文見不犯。次句準餘部。如下僧祇十誦。若據下引四分衣法亦開比丘。不獨他部。四分下示犯相。律云。以時藥易時非時七日盡形波利迦羅衣。如是互易(隨一一物為頭以歷諸物)。疏云。此指緣起說。若以錢買衣屬此戒攝。反則前戒(準知販買兩戒但據所買以分)。次廣明中初科。前明業重。甚於屠者以心普故。此販賣下次明施物。營福不開用者物體穢故。初示制約。所以下徴制意。若販下三結犯相。罪重結者物唯一舍罪則合懺。次科初明受施。經營活業名為治生。言犯舍者謂受施人。若下示儉開。須彼告白僧作白衣物受。即是開法。若施下明轉施得受。彼既決舍。即是凈物。三中初明結罪。即犯販也。若下明開。自食興福。因出所餘非本意。故衣缽義同。故注示

【現代漢語翻譯】現代漢語譯本『局所貿也』（在特定地點進行交易）。如果能夠進行交易，就能流通衣服、寶物和其他物品。在《明懺》中，這條戒律不適用于僧舍，因為恐怕會變成隨別悔（一種較輕的懺悔），所以特別禁止，因為罪過較重。不犯的情況是，只允許流通三寶（佛、法、僧）之物，不允許流通其他物品。

『二十(佛在舍衛。跋難陀往無住處村以生薑易食。又共外道博衣。悔而不還。譏訶因制)』（第二十條戒律，佛陀在舍衛城。跋難陀去往無住處村，用生薑交換食物，又與外道賭博衣物，後來後悔卻沒有回去，因此受到譏諷，佛陀因此制定了這條戒律）。這條戒律的名稱按照疏文分為三種：爲了利益而收取，爲了利益而拿出，爭辯言語而抬高價格，這叫做『販』。爲了利益而取得，所以降低之前的價格，這叫做『買』。爲了利益而拿出，強行增加價格，抬高價格叫做『賣』（『販』只是先收取，犯戒的情況和『賣』相同）。

制定這條戒律的用意是，四聖種（四種依止的生活方式）即是四依行（比丘應依止的四種生活方式）。禁止買賣是爲了讓比丘修習這四種生活方式。犯戒的因緣中，首先簡略說明五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）不犯戒。簡略說明中，首先說明允許交易的情況。上句指的是律文中的不犯情況。下句是根據其他部的律典，例如《僧祇律》、《十誦律》。如果根據下面引用的《四分律》，衣物法也允許比丘進行交易，不只是其他部。四分律下面說明了犯戒的情況。律文中說：『用時藥交換時藥、非時藥，七日內可以使用的物品，盡形壽可以使用的波利迦羅衣（比丘的隨身物品），像這樣互相交換（以每一樣物品為開頭，歷數所有物品）。』疏文中說：『這是指緣起的情況。如果用錢購買衣物，就屬於這條戒律管轄。反之則屬於前一條戒律（根據這些可以知道，販賣和購買兩條戒律，只是根據所購買的物品來區分）。』

接下來廣泛說明，首先說明業障深重，甚至超過屠夫，因為心是普遍的。這裡販賣，接下來說明施捨的物品。爲了營建福報，不允許使用這些物品，因為物體污穢。首先說明制約。『所以』下面是徵詢制定戒律的用意。『若販』下面總結犯戒的情況。罪過深重，總結說物品只有一個僧舍，罪過應該一起懺悔。接下來這一科，首先說明接受施捨。經營生活事業叫做『治生』。說『犯舍』，指的是接受施捨的人。『若』下面說明儉省的開許。需要他們告知，僧團作為白衣的物品接受，這就是開許的方法。『若施』下面說明轉施可以接受。他們既然已經決定捨棄，那就是清凈的物品。

三中，首先說明結罪，就是犯了販賣戒。『若』下面說明開許，自己食用，興建福報，因為拿出剩餘的物品不是本意，所以衣缽的意義相同。所以註釋說明。

【English Translation】 English version 『To trade in a specific location.』 If one can trade, then clothing, treasures, and other items can circulate. In the 『Ming Chan』 (Clear Confession), this precept does not apply to the Sangha's residence, because it is feared that it would become a 『Suibie Hui』 (a lighter form of confession), so it is specifically prohibited because the offense is more serious. The non-offense situation is that only the circulation of the Three Jewels (Buddha, Dharma, Sangha) is allowed, and the circulation of other items is not allowed.

『Twenty (The Buddha was in Shravasti. Bāhula went to a village without a residence to exchange ginger for food. He also gambled clothes with outsiders. He regretted it but did not return. He was ridiculed, so the rule was made).』 The name of this precept is divided into three according to the commentary: collecting for profit, taking out for profit, and arguing and raising prices, which is called 『selling』. Taking for profit, so lowering the previous price is called 『buying』. Taking out for profit, forcibly increasing the price, and raising the price is called 『selling』 (『Selling』 is just collecting first, and the offense is the same as 『selling』.)

The intention of establishing this precept is that the Four Noble Lineages (the four ways of life to rely on) are the Four Dependencies (the four ways of life that a Bhikkhu should rely on). Prohibiting buying and selling is to allow Bhikkhus to practice these four ways of life. In the circumstances of violating the precept, first briefly explain that the Five Assemblies (Bhikkhu, Bhikkhuni, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā) do not violate the precept. In the brief explanation, first explain the situation where trading is allowed. The above sentence refers to the non-offense situation in the Vinaya. The following sentence is based on the Vinaya of other schools, such as the 『Saṃghika Vinaya』, 『Daśabhūmika Sūtra』. If according to the 『Four-Part Vinaya』 quoted below, the clothing law also allows Bhikkhus to trade, not just other schools. The 『Four-Part Vinaya』 below explains the situation of violating the precept. The Vinaya says: 『Use seasonal medicine to exchange for seasonal medicine, non-seasonal medicine, items that can be used within seven days, and Parikkhara clothes (Bhikkhu's personal belongings) that can be used for a lifetime, exchange like this (take each item as the beginning and list all items).』 The commentary says: 『This refers to the situation of dependent origination. If you buy clothes with money, it belongs to the jurisdiction of this precept. Conversely, it belongs to the previous precept (according to these, it can be known that the two precepts of selling and buying are only distinguished according to the items purchased).』

Next, explain extensively, first explain that the karma is heavy, even more than a butcher, because the mind is universal. Here is selling, and next explain the items of charity. In order to build merit, these items are not allowed to be used, because the objects are dirty. First explain the restrictions. 『So』 below is to ask for the intention of establishing the precept. 『If selling』 below summarizes the situation of violating the precept. The sin is heavy, and the conclusion is that there is only one Sangha residence for the items, and the sins should be confessed together. In the next section, first explain accepting charity. Managing life and career is called 『Zhisheng』. Saying 『committing to give up』, refers to the person who accepts the charity. 『If』 below explains the permission of frugality. They need to inform, and the Sangha accepts it as the item of a layman, which is the method of permission. 『If giving』 below explains that transferring the giving can be accepted. Since they have decided to give up, it is a pure item.

In the third, first explain the conclusion of the crime, which is violating the precept of selling. 『If』 below explains the permission, eating by oneself, building merit, because taking out the remaining items is not the original intention, so the meaning of clothing and bowls is the same. So the commentary explains.

之。四中初明對易。相似謂以九物相易。不相似者即互易。二種俱犯。若下可舍。物即已犯金寶。用此糴粟以粟易物。雖復轉易亦不合用。食但犯吉。異上多論。五中初標。問答中初正答。由下釋所以。涅槃云。隨順佛語名供養佛。六中前明四分。上標三事下略販者。以收時名買出即名賣。但云買賣即攝販也。隨事皆墮。故言俱也。十誦云。為利故買而不賣吉。為利故買已還賣提。故知一物兩事方犯。不同四分。七中初明益價分齊。如僧中買物。一人還價知事三唱告眾為限。不可復益。若眾下明悔還可否。論據僧物故不聽還。十誦私物乃制日限。彼律若下本有私字。疑在下示故前略之。指四分者即下不犯云若悔聽還。不明僧私復無限齊。故言不了。八中初明遣貿方便。比丘下次明僧別對易。陪謂以物陪償。均平也。貧乏直與者此約十方現前物。和僧得與。如賞知事瞻待法師之例。四方常住必無開理。九中初引緣。衣法即衣犍度。準下義決。則知彼此俱開。有人制罪理應得吉。十中僧祇有三。初略示結犯。四藥下二明八物相貿。彼云。若以時物(此即能貿下皆所貿)。買時物夜分物七日物終身物(上即四藥)。隨身物(三衣六物即鈔隨輕物)。重物(木床褥等)。不凈物(金銀等鈔闕此句。恐是寫脫。或是所貿落前戒。

【現代漢語翻譯】之。四中首先闡明對易（交換）。相似是指用九種物品相互交換。不相似的則是互相交換。這兩種情況都構成違犯。如果物品價值較低可以捨棄，那麼交換金銀珠寶等貴重物品就已經構成違犯。用這些換來的糧食再去交換其他物品，即使再次轉手交換也不符合規定，食用則只構成吉罪。這與前面的論述有所不同。五中首先標出要點。問答中首先是正面回答，然後解釋原因。《涅槃經》說，『隨順佛的教導就叫做供養佛』。六中前面說明四分律的觀點，上面標出三種情況，下面簡略說明販賣者的情況。在收購時稱為『買』，賣出時就稱為『賣』，只說『買賣』就包含了販賣。無論哪種情況都會構成違犯，所以說是『俱也』。《十誦律》說，『爲了利益而買但不賣，構成吉罪；爲了利益而買了又賣，構成提罪』。由此可知，同一物品涉及買和賣兩種行為才構成違犯，這與四分律不同。七中首先說明抬高價格的界限。例如在僧團中購買物品，一人還價，知事（負責僧團事務的人）三次告知大眾為限，不可再抬高價格。如果大眾不同意，下面說明是否可以後悔退還。根據律論，僧團的物品不允許退還。《十誦律》規定私人物品有時間限制。彼律若下，原文有『私』字，懷疑在下文有所指示，所以前面省略了。指四分律是指下文『不犯』中說『如果後悔，允許退還』。沒有明確說明僧團或私人物品，也沒有時間限制，所以說『不了』。八中首先說明派遣貿易的方法。比丘下次說明僧團個別進行對易。陪，指用物品賠償，使其均等。貧乏直接給予，這是指十方現前物，和合僧團可以給予，如賞賜知事、瞻待法師等。四方常住物肯定沒有開許的道理。九中首先引用因緣。衣法即衣犍度（關於衣服的規定）。根據下文的意義判斷，就知道彼此都開許。有人制定罪行，按理說應該判為吉罪。十中僧祇律有三種情況。首先簡略地說明了結犯的情況。四藥下文說明用八種物品相互貿易。彼律云：『如果用時物（這即是能交換的，下文都是所交換的），買時物、夜分物、七日物、終身物（以上是四藥），隨身物（三衣六物，即鈔隨輕物），重物（木床、褥子等），不凈物（金銀等，鈔本缺少此句，恐怕是抄寫脫漏，或是所交換的物品遺漏在前面的戒條中）。』現代漢語譯本

【English Translation】 Regarding this. The fourth section initially clarifies 'exchange'. 'Similar' refers to exchanging nine types of items with each other. 'Dissimilar' refers to mutual exchange. Both types constitute an offense. If the item is of low value and can be discarded, then exchanging gold, silver, and jewels already constitutes an offense. Using the grain obtained from these exchanges to exchange for other items, even if re-exchanged, is not in accordance with the rules. Consuming it only constitutes a 'good' offense (吉). This differs from the previous discussions. The fifth section initially highlights the key points. In the question and answer section, the initial response is a direct answer, followed by an explanation of the reason. The Nirvana Sutra states, 'Following the Buddha's teachings is called offering to the Buddha.' The sixth section initially clarifies the perspective of the Four-Part Vinaya (四分律). The above section marks three situations, and the section below briefly explains the situation of merchants. At the time of acquisition, it is called 'buying' (買), and at the time of selling, it is called 'selling' (賣). Simply saying 'buying and selling' encompasses trading. Regardless of the situation, it constitutes an offense, hence the term 'both' (俱也). The Ten Recitation Vinaya (十誦律) states, 'Buying for profit but not selling constitutes a 'good' offense (吉); buying for profit and then selling constitutes a Tees offense (提罪).' From this, it can be known that only when the same item involves both buying and selling does it constitute an offense, which differs from the Four-Part Vinaya. The seventh section initially clarifies the limit for increasing prices. For example, when buying items in the Sangha (僧團), if one person bids a price, the Knowing Person (知事, one who is in charge of Sangha affairs) announces it to the community three times as the limit, and the price cannot be increased further. If the community disagrees, the section below explains whether it is permissible to regret and return the item. According to the Vinaya (律), items belonging to the Sangha cannot be returned. The Ten Recitation Vinaya stipulates a time limit for personal items. In the phrase '彼律若下', the original text contains the word '私' (private), and it is suspected that it is indicated in the following text, so it was omitted earlier. Referring to the Four-Part Vinaya means that the 'non-offense' section below states, 'If there is regret, returning is allowed.' It does not clearly state whether it is for Sangha or personal items, nor does it have a time limit, hence the term 'unclear' (不了). The eighth section initially clarifies the method of sending for trade. The next section, 'Bhikkhu' (比丘), explains individual exchanges by the Sangha. 'Accompanying' (陪) refers to compensating with items to make them equal. Giving directly to the poor refers to the items currently available from the ten directions, which the harmonious Sangha can give, such as rewarding the Knowing Person, caring for the Dharma Master (法師), etc. Items permanently belonging to the ten directions certainly have no reason to be allowed. The ninth section initially cites the cause and condition. 'Clothing rules' (衣法) refers to the Clothing Khandhaka (衣犍度, rules about clothing). Judging from the meaning of the following text, it is known that both sides are allowed. If someone establishes an offense, it should logically be judged as a 'good' offense (吉). The tenth section has three situations in the Sanghika Vinaya (僧祇律). First, it briefly explains the situation of incurring an offense. The section below on 'Four Medicines' (四藥) explains trading with eight types of items. The Vinaya states: 'If using seasonal items (時物) (this is what can be exchanged, and the following are all what is exchanged), buying seasonal items, night-time items (夜分物), seven-day items (七日物), lifetime items (終身物) (the above are the Four Medicines), personal items (隨身物) (the three robes and six items, i.e., light items that follow the Chao (鈔)), heavy items (重物) (wooden beds, mattresses, etc.), impure items (不凈物) (gold, silver, etc., this sentence is missing from the Chao version, probably due to a copying error, or the items to be exchanged were omitted in the previous precepts).' English version

故此略之)。凈不凈物(即似寶等隨一為頭互易準上)。肆下三明比丘自貿法。復有五種。初明須凈語。即開中製法赍持也。搖即是動。若估下二明斟量。事雖似減據實無過。此約市價常定。或是可斟酌者為言。然心事難明。理如五分寧使彼得我利。多與為善。若前下三明抄市。初明入市易物。下明僧中唱買。從少增多名為抄上。二師不得奉尊上故。若營下四明凈不凈語。初明結犯。上是為眾故。越下明自為故提。次出二種語相可知。分別是心業。索即口業。若市下五明嫌訶。然須據實。實好言惡即名下價亦兼誑妄。此好等者示嫌說相。五百問中。此約比丘賣物索價。過五得物成盜。不妨自賣有本提罪。僧祇中。初是時藥易七日。下明以食雇作。非貿物故止犯越罪。前後無罪者非對貿故。多論初句指戒。或下正明。初明有因無果。下明無因有果。言下釋前施僧文。以物體穢不開僧受。故約舍懺通之。不犯中三。初明本眾不犯。言不應高下者準知。高下亦應犯吉。不得下次明對俗遣人不犯。若悔聽還謂不當己意。律作應還。應準十誦七日已內。若下三明輕物不犯。戒疏約外用者。前引諸文四藥皆犯。據內資也。上三引文。準下約義明不犯。上衣法者即雙開中。文言據有者意顯無人即在開限。十誦中初明比丘凈語自貿。以

【現代漢語翻譯】（因此省略）。凈與不凈之物（即類似寶物等，任選其一為首，互相交換，參照上述）。下面第四部分說明比丘（bhiksu）私自交易的方法。又有五種情況。首先說明需要使用清凈的語言，即允許僧人攜帶財物。『搖』就是動搖的意思。如果估價過低，第二部分說明斟酌。事情雖然看似減少，但實際上並沒有超過。這是根據市場價格恒定，或者可以斟酌的情況來說的。然而人心難測，道理如同《五分律》（Panca-vinaya）所說，寧可讓對方得利，多給為好。如果前面部分說明抄市，首先說明進入市場交易物品。下面說明在僧團中唱賣，從少增多稱為抄上。兩位師父不得奉尊上之物。如果經營，第四部分說明清凈與不凈的語言。首先說明結罪，上面是爲了大眾的緣故。越過下面說明爲了自己的緣故而提。其次列出兩種語言的相狀，可以知道。分別是心業，索取是口業。如果市場，第五部分說明嫌棄呵責。然而必須根據事實。如果說好卻說壞，就叫做壓低價格，也兼有欺騙的成分。這裡的好等，是表示嫌棄的說法。在《五百問》（Panca-pracchada）中，這是關於比丘賣東西索要價格。超過五（錢）得到物品就構成盜竊。不妨礙自己賣東西，有本提罪（prātimokṣa）。在《僧祇律》（Mahāsaṃghika-vinaya）中，最初是時藥（kāla-bhesajja）可以交換七日藥（saptāha-bhesajja）。下面說明用食物僱傭勞作，不是交易物品，所以只犯越罪（atyaya）。前後沒有罪過，是因為不是直接交易的緣故。《多論》（Abhidharma）的第一句指戒律。或者下面正式說明。首先說明有因無果，下面說明無因有果。言語下面解釋前面佈施僧團的文字。因為物體污穢，不允許僧團接受，所以用舍懺（parihara-prāyaścitta）來解決。不犯中三種情況。首先說明本眾不犯。說不應該抬高或壓低價格，可以知道，抬高或壓低價格也應該犯吉（duṣkṛta）。不得下面說明對在家眾（gṛhastha）派遣人去不犯。如果後悔聽從歸還，認為不合自己的心意。《律》（Vinaya）中說應該歸還。應該按照《十誦律》（Daśabhūmika Sūtra）在七日之內。如果下面三種情況不犯輕物。《戒疏》（Vinaya-sūtra）中關於外用者，前面引用的各種文字都犯四藥（catur-bhesajja）。這是根據內部資用來說的。上面三種引用的文字，根據下面約義說明不犯。上面的衣法（cīvara-vidhi），即雙開中。文字說根據有主人的情況，顯示沒有人的情況就在允許的範圍內。《十誦律》（Daśabhūmika Sūtra）中，首先說明比丘用清凈的語言自己交易。以現代漢語譯本

【English Translation】 (Therefore, omitted). Clean and unclean objects (i.e., similar to treasures, etc., choose one as the head and exchange with each other, referring to the above). The fourth part below explains the methods of self-trading by a bhiksu (monk). There are five more situations. First, it is explained that pure language is required, that is, monks are allowed to carry possessions. 'Shake' means to move. If the valuation is too low, the second part explains the deliberation. Although the matter seems to be reduced, it is actually not exceeded. This is based on the constant market price, or in cases where deliberation is possible. However, the human heart is unpredictable, and the principle is as stated in the Panca-vinaya (Five-Part Vinaya), it is better to let the other party benefit and give more. If the front part explains the market speculation, first explain entering the market to trade goods. The following explains selling in the sangha (community), increasing from less to more is called copying up. The two teachers must not offer respected items. If operating, the fourth part explains clean and unclean language. First explain the conclusion of the offense, the above is for the sake of the public. Passing below explains proposing for one's own sake. Secondly, list the appearances of the two languages, which can be known. They are respectively mental karma, and solicitation is verbal karma. If the market, the fifth part explains dislike and reproach. However, it must be based on facts. If you say good but say bad, it is called lowering the price, and it also contains deception. The good, etc. here, is to express a dislike. In the Panca-pracchada (Five Hundred Questions), this is about a bhiksu selling things and asking for prices. Obtaining items exceeding five (coins) constitutes theft. It does not prevent oneself from selling things, there is a prātimokṣa (fundamental infraction). In the Mahāsaṃghika-vinaya (Great Assembly Vinaya), the first is that kāla-bhesajja (seasonal medicine) can be exchanged for saptāha-bhesajja (seven-day medicine). The following explains hiring labor with food, not trading goods, so only atyaya (transgression) is committed. There is no guilt before and after, because it is not a direct transaction. The first sentence of the Abhidharma (Great Treatise) refers to the precepts. Or the following formally explains. First explain that there is a cause but no effect, and the following explains that there is no cause but there is an effect. The words below explain the text of the previous offering to the sangha. Because the object is dirty, the sangha is not allowed to accept it, so use parihara-prāyaścitta (abandonment and repentance) to solve it. Three situations in non-offense. First explain that the original assembly does not offend. Saying that the price should not be raised or lowered, it can be known that raising or lowering the price should also commit duṣkṛta (misdeed). The following explains that sending someone to a gṛhastha (householder) does not offend. If you regret listening to the return, thinking that it does not meet your own intentions. The Vinaya (Discipline) says that it should be returned. It should be in accordance with the Daśabhūmika Sūtra (Ten Recitation Vinaya) within seven days. If the following three situations do not offend light objects. In the Vinaya-sūtra (Discipline Commentary) about external users, the various texts quoted earlier all violate catur-bhesajja (four medicines). This is based on internal resources. The above three quoted texts, according to the following, explain that non-offense is based on meaning. The above cīvara-vidhi (robe law), that is, in the double opening. The text says that according to the situation of having an owner, it shows that the situation of no one is within the allowed range. In the Daśabhūmika Sūtra (Ten Recitation Vinaya), first explain that a bhiksu trades himself with pure language. With English version

不得故方覓凈人。以爾所下教人凈語也。上明開買。此下明開賣。

二十一(佛在舍衛。六群畜缽多故招譏。因制)。犯緣中。第三如法者體色量三皆須應教。油字去呼。璭古鈍反。等取白缽並是非法。準多論畜但犯吉。第四引善見。若未還直。不成受犯者猶屬他。故若度價己他邊亦犯。即己物故。指略中。即前八門轉降。相染等義同故不出。廣在疏中。

二十二(佛在舍衛。跋難陀缽破。求眾多畜招譏。故制)。列緣中。五綴者律云。相去兩指間一綴(中人一指面一寸。即取痕脈長二寸許即為一綴。五綴共一尺也)。綴者即以鉛錫等補。今時缽損未必待綴。但約破脈滿尺即開他求。不漏吉者緣不具故。事下指疏。彼文廣明舍法。鈔本行事。時既不行不復多引。但知一缽趣養餘生。勿事多求則符聖教矣。不犯八緣。五綴漏者此開吉罪。自有買者注戒作若自有價買畜者。文相方顯。謂不從他乞也。

二十三(佛在舍衛。難陀縫衣乞線。多持線使織自作繀招譏。因制)。制意中。舍惡法者馳求涉俗長貪壞行故。止謗者如戒緣說。犯緣第三反知。僱人不犯正罪。與下五分不同。釋中初緣。十誦無衣乞縷。情謟故吉。隨缺直乞如下所開。五分僱人酌情結墮。準緣不具。今宗應吉。釋第二中。上明開親。疏云

【現代漢語翻譯】現代漢語譯本：不得故意尋找清凈之人（指沒有違犯戒律的比丘），因為你所說的話會教人不清凈。上面說明了允許購買缽。下面說明了允許賣缽。

二十一（佛陀在舍衛城。六群比丘（指一群行為不端的比丘）因為蓄積過多的缽而招致譏嫌。因此制定此戒）。在犯戒的因緣中，第三種如法的缽，其本體、顏色、大小都必須符合教規。『油』字讀作去聲。璭（guàn）字讀作古鈍反。同樣地，取得白色的缽也屬於不如法。根據《摩訶僧祇律》，蓄積不如法的缽只犯吉羅罪。第四種引用《善見律毗婆沙》。如果還沒有付清價錢，就不算完成受領，仍然屬於他人所有。所以，如果估定了價格，自己或他人都犯戒，因為缽仍然屬於他人之物。在《指略》中，就是前面八門（指八種不如法的缽）的轉降。相染等的意義相同，所以不再贅述。詳細的解釋在《事鈔》中。

二十二（佛陀在舍衛城。跋難陀（一位比丘的名字）的缽破了，請求他人給予過多的缽，招致譏嫌。所以制定此戒）。在列舉因緣中，第五種綴補，律中說：相距兩指之間綴補一處（中人一指的寬度大約是一寸，所以大約取痕跡長二寸的地方作為一處綴補。五處綴補總共一尺）。綴補就是用鉛錫等材料修補。現在缽損壞未必需要綴補，只是大約破裂的痕跡滿一尺，就可以向他人請求。不漏水則犯吉羅罪，因為因緣不具足。事情的解釋在《事鈔》中。那篇文章詳細說明了捨棄缽的方法。《鈔本行事》說，當時已經不實行這種方法，所以不再多加引用。只要知道一個缽足夠維持餘生，不要過多地追求，就符合佛陀的教誨了。不犯戒的八種因緣。五處綴補漏水，這是開許犯吉羅罪的情況。『自有買者』，在戒本作『若自有價買畜者』，文意才顯得明白。意思是說不是向他人乞討而得到的。

二十三（佛陀在舍衛城。難陀（一位比丘的名字）縫衣服乞討線，拿了過多的線，用來織布自己製作繀（一種縫紉工具），招致譏嫌。因此制定此戒）。在制戒的意義中，捨棄惡法，是因為馳求名利，涉入世俗，增長貪慾，破壞修行。制止誹謗，如同戒律的因緣所說。犯戒的因緣中，第三種是明知故犯。僱傭他人不犯正罪，與《五分律》不同。在解釋中，第一個因緣，《十誦律》說沒有衣服而乞討線，因為懷有諂媚之心，所以犯吉羅罪。可以根據缺少的東西如實乞討，如下面所開許的。《五分律》中僱傭他人，酌情判定犯墮罪。根據因緣不具足，今宗（指律宗）應判為吉羅罪。在解釋第二點中，上面說明了可以向親屬乞討。疏中說：

【English Translation】 English version: One should not intentionally seek out pure individuals (referring to bhikkhus who have not violated the precepts), as your words may lead others to impurity. The above explains the permission to buy a bowl. The following explains the permission to sell a bowl.

Twenty-one (The Buddha was in Śrāvastī. The group of six bhikkhus (referring to a group of bhikkhus with improper conduct) incurred criticism for accumulating too many bowls. Therefore, this precept was established). Among the conditions for offense, the third, a bowl that is in accordance with the Dharma, must have its substance, color, and size in accordance with the teachings. The word 'oil' is pronounced with a departing tone. 璭 (guàn) is pronounced as 'gǔ dùn fǎn'. Similarly, obtaining a white bowl is also considered improper. According to the Mahāsaṃghika Vinaya, accumulating improper bowls only incurs a duṣkṛta offense. The fourth cites the Samantapāsādikā. If the price has not been fully paid, the acceptance is not complete and it still belongs to another. Therefore, if the price has been determined, both oneself and others commit an offense, because the bowl still belongs to another. In the Concise Summary, it refers to the transfer and reduction of the previous eight types (referring to the eight types of improper bowls). The meanings of contamination, etc., are the same, so they are not repeated. Detailed explanations are in the Karma-vinaya Commentary.

Twenty-two (The Buddha was in Śrāvastī. Bhadanta (name of a bhikkhu) had a broken bowl and requested too many bowls, incurring criticism. Therefore, this precept was established). Among the enumerated conditions, the fifth, patching, the Vinaya says: one patch every two fingers apart (the width of a middle person's finger is about one inch, so about two inches of the mark is taken as one patch. Five patches total one foot). Patching is repairing with materials such as lead and tin. Nowadays, a damaged bowl does not necessarily need patching, but approximately if the broken mark is one foot long, one may request from others. If it does not leak, a duṣkṛta offense is committed, because the conditions are not complete. The explanation of the matter is in the Karma-vinaya Commentary. That article explains in detail the method of abandoning a bowl. The Commentary on Actions says that this method was not practiced at that time, so it is not quoted further. Just knowing that one bowl is enough to sustain the rest of one's life, and not seeking too much, is in accordance with the Buddha's teachings. The eight conditions for not committing an offense. Five patches leaking, this is the permission for a duṣkṛta offense. 'One who buys it themselves', in the precept text it is 'If one buys and accumulates it at their own expense', the meaning of the text becomes clear. It means that it was not obtained by begging from others.

Twenty-three (The Buddha was in Śrāvastī. Nanda (name of a bhikkhu) begged for thread to sew clothes, took too much thread, and used it to weave and make a shuttle (a sewing tool) himself, incurring criticism. Therefore, this precept was established). In the meaning of establishing the precept, abandoning evil dharmas is because of striving for fame and profit, becoming involved in worldly affairs, increasing greed, and destroying practice. Stopping slander is as the conditions of the precept say. Among the conditions for offense, the third is knowingly violating it. Hiring someone does not commit the main offense, which is different from the Five-Part Vinaya. In the explanation, the first condition, the Ten Recitation Vinaya says that begging for thread without clothes, because of harboring flattery, a duṣkṛta offense is committed. One can beg truthfully according to what is lacking, as permitted below. In the Five-Part Vinaya, hiring someone is judged to commit a prāyascittika offense at discretion. According to the conditions not being complete, the present school (referring to the Vinaya school) should judge it as a duṣkṛta offense. In the explanation of the second point, the above explains that one can beg from relatives. The commentary says:

。以離損謗之緣故。義準四句。初二俱是親(不犯如上)。二二俱非親。三與線者親。織師非親(二句並墮)。四與線非親。織師是親(如下結吉)。與下明輕犯。看織下準律合有自織繀蘇內反。謂著絲于車也。不犯中。開自織者疏云。但為小細過非深。故至於妨道非不是損。

二十四(佛在舍衛。居士出線與跋難陀。作衣乃往彼家。擇取好線與織師織。又許與價。因譏而制)。列緣中。第四正是業本。許直者戒本云乃至一食直。四分下別釋第六。此結方便。多論云。前戒憑勢遣織作成即犯。此戒自求領受便結。疏問。此戒損縷。與前一二居士何異。答。前面對縷主。此屏勸織師。故兩制也。不犯中。親里及出家人皆約縷主。若勸織師豈無小過思之。

二十五(佛在舍衛。跋離陀欲與難陀弟子共行。先與衣后不隨彼意即奪衣。因制)。緣中初緣簡下位。準疏云。奪但犯吉。三中總有四句。初句此戒正緣。四下二句歸前盜攝。若下一句緣闕故輕。第五準律奪而藏者犯。奪未藏者吉。謂對面奪。若非對奪離處即犯。不犯有八。初開善取。餘七並以若字分之。彼知悔者謂自知即還。不待他索。命梵者因與致難。奪取則免。一下總結。傳文訛脫古今疑之。準注戒云一切奪取不藏舉者皆不犯。以律面奪藏舉方結。今

【現代漢語翻譯】現代漢語譯本：因為遠離損害和誹謗的緣故，義理上可以推斷出四種情況。前兩種情況都是親近（不違犯如上所述）。第二種情況是兩種都不是親近。第三種情況是給線的人是親近，織工不是親近（這兩種情況都屬於違犯）。第四種情況是給線的人不是親近，織工是親近（如下文總結為吉）。『與下明輕犯』說明是輕微的違犯。『看織下準律合有自織繀蘇內反』是指把絲放在紡車上。不違犯的情況中，解釋自己織的情況，疏文中說：『只是因為小小的過失不深重，所以如果妨礙修行就不是沒有損害。』二十四（佛陀在舍衛城。一位居士拿出線給跋難陀（Nanda，佛陀的堂弟）。讓他做衣服，跋難陀就去那位居士家，挑選好的線給織工織，又答應給工錢。因此受到譏諷而制定戒律）。列舉的因緣中，第四個正是事情的根本。答應給工錢，戒本上說乃至一頓飯的價值。四分律下面分別解釋第六條，這裡總結方便。多論中說，前面的戒律憑藉權勢強迫織工完成就犯戒。這條戒律是自己主動請求接受就犯戒。疏文中問：這條戒律是損害線，與前面第一、第二條居士有什麼不同？回答：前面是面對線的主人，這裡是私下勸說織工。所以兩次制定戒律。不違犯的情況中，親戚和出家人都是針對線的主人。如果勸說織工難道沒有小過失嗎？思考一下。二十五（佛陀在舍衛城。跋離陀（Bharata）想和難陀（Nanda，佛陀的堂弟）的弟子一起走，先給了衣服，後來不隨從他們的意思就奪回衣服。因此制定戒律）。因緣中，第一個因緣是簡別下位。按照疏文的說法，奪取只是犯吉。三種情況總共有四句。第一句是這條戒律的正緣。第四種情況下的兩句歸於前面的盜戒。如果下一句因緣缺失所以輕微。第五種情況按照律，奪取並藏起來就犯戒。奪取但沒有藏起來就犯吉。是指當面奪取。如果不是當面奪取，在其他地方就犯戒。不違犯的情況有八種。第一個是開許善意拿取。其餘七種都用『若』字來區分。『彼知悔者』是指自己知道悔改就歸還，不等待別人索要。『命梵者』是因為給予導致困難，奪取就可以免除。下面是總結。傳文中訛誤脫落，古今都懷疑。按照注戒的說法，一切奪取不藏舉的都不犯戒。因為律中當面奪取藏舉才犯戒。現在

【English Translation】 English version: Because of avoiding the causes of harm and slander, the meaning can be inferred into four situations. The first two situations are both close (not violating as mentioned above). The second situation is that neither is close. The third situation is that the person who gives the thread is close, and the weaver is not close (both of these situations are considered violations). The fourth situation is that the person who gives the thread is not close, and the weaver is close (as summarized as 'auspicious' below). 'Giving below indicates a minor offense' means a slight violation. 'Looking at weaving below, according to the Vinaya, there should be self-weaving suinei rebellion' refers to putting silk on a spinning wheel. Among the non-violations, explaining self-weaving, the commentary says: 'It's just because the small fault is not deep, so if it hinders practice, it is not without harm.' Twenty-fourth (The Buddha was in Shravasti. A layman took out thread and gave it to Nanda (Buddha's cousin). He asked him to make clothes, so Nanda went to the layman's house, selected good thread for the weaver to weave, and promised to pay wages. Because of this, he was ridiculed and the precept was established). Among the listed causes, the fourth is the root of the matter. Promising to pay wages, the precept says even the value of one meal. The fourth section below separately explains the sixth, which summarizes the expediency. The commentary says that the previous precepts rely on power to force the weaver to complete the work, which is a violation. This precept is a violation if one takes the initiative to request and accept. The commentary asks: This precept is about damaging the thread, what is the difference between it and the first and second laymen mentioned earlier? The answer is: The former is facing the owner of the thread, while the latter is privately persuading the weaver. Therefore, the precepts are established twice. Among the non-violations, relatives and monastics are all referring to the owner of the thread. If you persuade the weaver, is there no small fault? Think about it. Twenty-fifth (The Buddha was in Shravasti. Bharata wanted to walk with Nanda's (Buddha's cousin) disciples, first gave them clothes, and then took them back when they did not follow his wishes. Therefore, the precept was established). Among the causes, the first cause is to distinguish the lower position. According to the commentary, taking back is only an 'auspicious' offense. There are four sentences in total in the three situations. The first sentence is the direct cause of this precept. The two sentences in the fourth situation belong to the previous precept of stealing. If the next sentence is missing the cause, it is minor. According to the fifth situation, according to the Vinaya, taking and hiding is a violation. Taking but not hiding is an 'auspicious' offense. It refers to taking it back in person. If it is not taken back in person, it is a violation in other places. There are eight non-violations. The first is to allow taking with good intentions. The remaining seven are distinguished by the word 'if'. 'Those who know repentance' means that if they know they repent, they will return it without waiting for others to ask for it. 'Those who order Brahma' is because giving leads to difficulties, and taking it back can be avoided. The following is a summary. There are errors and omissions in the transmission, which have been suspected in ancient and modern times. According to the commentary on the precepts, all taking without hiding and reporting is not a violation. Because in the Vinaya, taking back in person and hiding is a violation. Now

明不犯。意顯諸緣並是可奪不必須藏。即以此語通結上緣。故云一切。或可無緣面奪不藏但吉。不結正罪故入不犯。則足前八為九開也。

二十六(佛在羅閱祇。先開服七日藥。畢陵伽徒眾大畜流漫。故制)。指廣中。立義即義門。簡辨加法可否之相。四藥篇及戒疏文義最廣。今釋此戒略。示名體使知犯相。言七日者約能就法盡其分齊從日限為名。其藥體者本宗五藥。謂酥．油．生酥．蜜．石蜜。僧祇開脂。並七日體是今犯相。犯緣第一。以手法過中即失非延久故。次緣由先手受口法方成故兼二受。四中藥取治病勢分為期限。外無功故至七日。應說凈畜。故違不說八日結犯。五無緣者律中遣與人失壞。作非藥親厚意忘去等緣皆無犯。不犯中。初過七日者即初日受藥至八日也。具兼諸過。僧不合食故與園人。第七日者即二日受者既無宿觸。口法尚存。故聽僧食。三未滿者即三日受始得六日。限法不過理合說凈。但隨染犯無更服義。止得外用。初是能染下二所染。故分三別。據此犯懺舍藥之法而入開通者。以舍用乖法皆有吉羅。此開小罪故入不犯。戶向即門臼。

二十七(佛在舍衛。毗舍佉母施浴衣。為佛所贊。六群常求。故制)。名中求用有限。二並預前俱名過也。犯緣中。犯相既異故須各列。過用中。第

【現代漢語翻譯】現代漢語譯本：不構成違犯。意思是說，所有因緣都是可以剝奪的，不一定必須隱藏。因此，用這句話來總結上述因緣，所以說『一切』。或者，可能沒有因緣，當面剝奪而不隱藏，只是構成輕罪。因為不構成正式的罪行，所以歸入不違犯。這樣，加上前面的八條，就成了九條開緣。

二十六（佛陀在羅閱祇城。先前開許服用七日藥。畢陵伽的弟子們大量積蓄，流弊蔓延。因此制定此戒）。指範圍廣泛。確立定義就是義門。簡要辨別增加藥物是否可以。四藥篇和戒疏的文義最為廣泛。現在解釋此戒，簡略地說明名稱和體性，使人知道違犯的相狀。所說的『七日』，是就能夠依法盡其期限而言，從日期限制來命名。藥物的體性，原本是五種藥物。即酥（澄清的奶油），油，生酥（未煉的奶油），蜜，石蜜（冰糖）。僧祇律開許動物脂肪。連同七日藥的體性，都是現在違犯的相狀。違犯的因緣第一，用手拿藥超過中午，就失去了延時的效用。其次的因緣，由於先用手接受，再通過口說出方法才能成立，所以兼具兩種接受的方式。四種中藥取其治療疾病的功效，分為期限。外用沒有功效，所以到七日。應該說出已經凈過，所以違背不說，到第八日就構成違犯。五種沒有因緣的情況，律中允許送給別人，或者損壞。或者因為親厚而忘記，或者離開等等因緣，都不構成違犯。不違犯的情況中，最初的『超過七日』，是指第一天接受藥物，到第八天。完全包括各種過失。僧人不應該一起食用，所以給園丁。『第七日』，是指第二天接受藥物的人，既然沒有過夜的接觸，口說的方法仍然存在。所以聽任僧人食用。『未滿』，是指第三天接受藥物，剛到第六天。期限的規定沒有超過，理應說出已經凈過。但隨著染污而違犯，沒有再次服用的意義。只能外用。最初的是能夠染污，下面兩個是被染污。所以分為三種類別。根據這種情況，違犯后懺悔和捨棄藥物的方法，而進入開通的情況，是因為捨棄和使用不合法，都有輕罪。這裡開許小罪，所以歸入不違犯。戶向，就是門臼。

【English Translation】 English version: Does not constitute an offense. It means that all conditions can be taken away and do not necessarily have to be hidden. Therefore, this statement summarizes the above conditions, hence 'everything.' Alternatively, there may be no conditions, and taking away openly without hiding only constitutes a minor offense. Because it does not constitute a formal offense, it is classified as non-offending. Thus, adding the previous eight, it becomes nine exceptions.

Twenty-sixth (The Buddha was in Rājagṛha (city in ancient India). Previously, he allowed the use of seven-day medicine. The disciples of Piṇḍola (name of an arhat) accumulated a large amount, and abuses spread. Therefore, this precept was established). Refers to a wide range. Establishing a definition is the gateway to meaning. Briefly distinguish whether adding medicine is permissible. The texts of the Four Medicines section and the Vinaya Commentary are the most extensive. Now, this precept is explained, briefly stating the name and nature, so that people know the appearance of the offense. The 'seven days' refers to the ability to fully comply with the limit according to the law, named from the date limit. The nature of the medicine is originally five medicines: clarified butter (ghee), oil, unclarified butter, honey, and rock candy. The Saṃghika Vinaya allows animal fat. Together with the nature of the seven-day medicine, these are the appearances of the current offense. The first condition for offense is that taking the medicine by hand after noon loses the effect of prolonging it. The second condition is that because the acceptance by hand and the verbal method must be completed, it combines two methods of acceptance. The four kinds of medicine are taken for their therapeutic effect on the disease, divided into time limits. External use has no effect, so it is up to seven days. It should be stated that it has been purified, so violating the statement and reaching the eighth day constitutes an offense. The five conditions without cause are that the Vinaya allows giving it to others or damaging it. Or forgetting because of affection, or leaving, etc., do not constitute an offense. Among the non-offending situations, the initial 'exceeding seven days' refers to receiving the medicine on the first day and reaching the eighth day. It fully includes various faults. Monks should not eat together, so give it to the gardener. 'The seventh day' refers to the person who received the medicine on the second day, since there is no overnight contact, the verbal method still exists. Therefore, allow the monks to eat. 'Not full' refers to receiving the medicine on the third day and just reaching the sixth day. The limit of the time limit has not been exceeded, and it should be stated that it has been purified. However, with defilement and offense, there is no meaning in taking it again. It can only be used externally. The first is able to defile, and the next two are defiled. Therefore, it is divided into three categories. According to this situation, the method of repentance and abandonment of medicine after offense, and entering the open situation, is because abandonment and use are illegal, and there are minor offenses. Here, minor offenses are allowed, so they are classified as non-offending. 'Door direction' is the door socket.

二時中者準此。若犯過前求則不犯過前用(多論止犯吉羅)。三中或但受畜或同眾受。如下注顯。廣辨中初科。初示衣體。彼下明兩限。十種衣如二衣中。受用中。僧祇文列六制。一不得當三衣者。本非法衣故(急緣應得)。不凈施者復非長故(上二並約時內如下五分。過時須受說)。不入河者恐易壞故(下云垢液亦開)。小雨不用者不成浴故。不裸身著者恐污觸故。舍勒梵語舊記云。短裙之類。鼻柰耶云。泥洹僧也。余故衣如襯內圍巾之類。不著作事者非本開故。聽作障者無所損故。衣相中。指古云傀儡子者木戲人也。今下顯非。引文中。僧祇披浴彌彰上義。液謂津膩。多論中。初明求作。彼云。從三月半至三月盡應作。若得成衣四月一日應畜(畜即用也)。若不成衣乃至四月半聽求聽作。故云乃至亦爾等。又云。設三月十六日得。一二日即成者亦得畜用。約準今宗。正犯后戒部計之異。不可和會須知。求通一月用限半月。不可濫也。次明畜法。初明本開。長下明衣量。四分長六搩手則同彼論。廣二磔手半則廣五尺。以夏下明開意。既為護衣故得覆雨。不唯著浴也。此浴下釋妨。恐謂浴衣那將覆雨。故此釋之。若據今戒名雨浴衣謂著雨中浴。是則戒本名兼用局。多論名局用通也。僧祇不通余用。與論小異。若著下以

【現代漢語翻譯】現代漢語譯本二時中的規定也適用於此。如果違反在允許時間之前請求，則不構成違反在允許時間之前使用（《多論》認為只犯吉羅罪）。三種情況中，或者只是接受，或者與大眾一起接受。如下面的註釋所顯示。《廣辨》中的第一部分，首先展示了衣服的本體。『彼下』說明了兩個期限。十種衣服如同二衣中的規定。關於受用方面，《僧祇律》列出了六種禁止：一是不得當作三衣使用，因為本來就不是合法的衣服（緊急情況下可以）。二是接受不凈施捨的衣服，因為不是長久之物（以上兩種都是關於時間限制的，如下面的《五分律》。超過時間需要重新接受和說明）。三是不放入河中清洗，因為恐怕容易損壞（下面說垢液也可以）。四是小雨天不使用，因為不能達到沐浴的效果。五是不裸身穿著，因為恐怕會弄髒。『舍勒』是梵語，舊記中說是短裙之類的東西。《鼻柰耶》中說是泥洹僧的衣服。其餘的舊衣服，如襯衣、內圍巾之類。六是不用來做事情，因為本來就沒有允許。允許用來遮擋，因為沒有損害。關於衣服的形狀，『指古』中說的是傀儡子，也就是木偶戲人。現在下面說明不是這種情況。引用的文中，《僧祇律》中披浴更加彰顯了上面的意思。液指的是津膩。在《多論》中，首先說明了請求製作。其中說，從三月半到三月底應該製作。如果衣服在四月一日完成，就應該接受（接受也就是使用）。如果衣服沒有完成，直到四月半都可以請求製作。所以說『乃至亦爾等』。又說，假設三月十六日得到，一兩天就完成的，也可以接受使用。按照現在的宗派標準，正式違反是在後面的戒律部分計算的，這是不同的，需要知道。請求的時間可以通融一個月，使用的期限是半個月，不能濫用。其次說明接受的方法。首先說明了本來就允許。『長下』說明了衣服的尺寸。《四分律》中說長六搩手，與《多論》相同。寬二磔手半，也就是寬五尺。『以夏下』說明了允許的原因。既然是爲了保護衣服，所以可以用來遮雨，不僅僅是用來沐浴。『此浴下』解釋了疑問。恐怕有人會問，沐浴的衣服怎麼能用來遮雨呢？所以這裡解釋了。如果按照現在的戒律，名字叫做雨浴衣，也就是在雨中沐浴時穿的。那麼戒本的名字是兼用，範圍較窄。《多論》的名字是範圍較窄，用途較廣。《僧祇律》不允許其他用途，與《多論》稍有不同。『若著下』以……

【English Translation】 English version The rules for the second time period apply here as well. If one requests before the permitted time, it does not constitute a violation of using before the permitted time (the Sarvastivada Vinaya believes it only incurs a Dukkrta offense). In the three situations, one either only receives or receives together with the Sangha, as shown in the notes below. The first section in 『Extensive Explanation』 initially demonstrates the essence of the robe. 『Below』 clarifies the two limits. The ten types of robes are like those in the two robes. Regarding usage, the Mahasanghika Vinaya lists six prohibitions: first, it must not be used as one of the three robes because it is not a legitimate robe in the first place (it may be obtained in urgent circumstances). Second, receiving impure offerings of robes because they are not durable (the above two are regarding time limits, as in the Five-Part Vinaya below. Beyond the time, one needs to receive and explain again). Third, not putting it in the river to wash because it is feared it will be easily damaged (below it says that dirt and grime are also allowed). Fourth, not using it in light rain because it cannot achieve the effect of bathing. Fifth, not wearing it naked because it is feared it will be soiled. 『Shelle』 is a Sanskrit word, old records say it is like a short skirt. The Nayasutra says it is the Nirvana Sangha's robe. The remaining old robes, such as undershirts and inner scarves. Sixth, not using it for work because it was not originally allowed. Allowing it to be used for shielding because there is no harm. Regarding the shape of the robe, 『Zhi Gu』 says it is a puppet, that is, a wooden puppet. Now below it explains that this is not the case. In the quoted text, the Mahasanghika Vinaya's wearing for bathing further highlights the above meaning. 『Liquid』 refers to greasiness. In the Sarvastivada Vinaya, it first explains the request for making. It says, from the middle of the third month to the end of the third month, one should make it. If the robe is completed on April 1st, it should be accepted (acceptance is also usage). If the robe is not completed, one can request to make it until the middle of April. So it says 『and so on』. It also says, suppose one obtains it on March 16th, and it is completed in one or two days, one can also accept and use it. According to the current school's standard, the formal violation is calculated in the later precepts section, which is different and needs to be known. The time for requesting can be extended for one month, and the usage period is half a month, which cannot be abused. Secondly, it explains the method of acceptance. First, it explains that it was originally allowed. 『Below』 explains the size of the robe. The Sarvastivada Vinaya says that the length is six spans, which is the same as the Sarvastivada Vinaya. The width is two spans and a half, which is five feet wide. 『Below』 explains the reason for allowing it. Since it is to protect the robe, it can be used to cover rain, not just for bathing. 『Below』 explains the question. One might ask, how can the bathing robe be used to cover rain? So here it is explained. If according to the current precepts, the name is rain bathing robe, that is, it is worn when bathing in the rain. Then the name of the precepts is both used, and the scope is narrow. The name of the Sarvastivada Vinaya is narrow in scope and wide in use. The Mahasanghika Vinaya does not allow other uses, which is slightly different from the Sarvastivada Vinaya. 『If wearing below』 with...

不用正衣方便免過也。舍法中。前引二律明制舍。下引僧祇出舍法。文無受法。故注準之。但改受字為異。不得十六者以入冬分故。不犯有四。初開限滿。不捨吉。二著浴者此約無犯明不犯。浣舉二緣開不用吉。

二十八(佛在毗蘭若。聽受夏衣。六群多受。後於舍衛安居中大臣為安居施。因開而制)。戒名中施主本為安居。故施忽有急緣不及夏竟。預先持施。佛開安居未竟十日內受。故有二過。如緣所解註文簡濫。疏云。不同雨衣一事生二。以受用雖異同是雨衣。此戒過前犯由受施。過後罪據畜長。故云不同也。列緣有二。過前中初緣引律釋急施開意。三中自恣十日在。即七月初六已后得受。爾前輒受名過前。四無緣者律不犯中。若奪衣失衣過前取無犯。過後中第三緣者準知前後無互犯也。四中律云。若寄衣比丘遠行水陸道斷過後不犯。第五若七月六日。受至八月十五即說不說十六日犯(若受德衣至十二月十五說凈下增準說)。初七受者前減一日後增一日(八月十六說凈不說十七犯)。如是乃至十五日受。前減九日後增九日(八月二十四說凈不說明日犯)。是名次第潧也。次科指廣。今且撮示時非時相。夏竟一月五月名時。余則非時。初明本是時衣非時而受。故於時外更開十日(即急施也)。時中受衣。本非

【現代漢語翻譯】現代漢語譯本『不用正衣方便免過也。舍法中。前引二律明制舍。下引僧祇出舍法。文無受法。故注準之。但改受字為異。不得十六者以入冬分故。不犯有四。初開限滿。不捨吉。二著浴者此約無犯明不犯。浣舉二緣開不用吉。』這段經文講述了關於舍（放棄）衣物的規定。前面引用的兩部律典闡明了舍衣的制度，後面引用《僧祇律》說明舍衣的方法。經文中沒有提到接受衣物的方法，所以註釋參照了舍衣的方法。只是把『受』字改為『異』字。不得超過十六天是因為進入了冬季。不犯戒有四種情況：一是開許的期限已滿，不捨棄是吉祥的。二是穿著浴衣的人，這是指沒有犯戒的情況。洗滌和舉起（衣物）這兩種情況開許不用吉祥。這段話解釋了在特定情況下，比丘（佛教僧侶）如何處理衣物，以及何時不構成違犯戒律。『二十八(佛在毗蘭若（Vairanja），聽受夏衣。六群多受。後於舍衛（Shravasti）安居中大臣為安居施。因開而制)。戒名中施主本為安居。故施忽有急緣不及夏竟。預先持施。佛開安居未竟十日內受。故有二過。如緣所解註文簡濫。疏云。不同雨衣一事生二。以受用雖異同是雨衣。此戒過前犯由受施。過後罪據畜長。故云不同也。列緣有二。過前中初緣引律釋急施開意。三中自恣（Pavarana）十日在。即七月初六已后得受。爾前輒受名過前。四無緣者律不犯中。若奪衣失衣過前取無犯。過後中第三緣者準知前後無互犯也。』這段經文講述了佛陀在毗蘭若（Vairanja）接受夏季衣物的故事。當時，六群比丘接受了過多的衣物。後來，在舍衛（Shravasti）的安居期間，大臣爲了安居而佈施，因此佛陀制定了相關的戒律。戒律中提到，施主原本是爲了安居而佈施，但如果突然有緊急情況，無法等到夏季結束，就提前佈施。佛陀開許在安居結束前的十天內接受。因此，如果提前接受，就會有兩種過失。註釋解釋說，這與雨衣的情況不同，雖然接受和使用的方式不同，但本質上都是雨衣。這條戒律的過失在於提前接受佈施，而過後的罪過在於蓄積過多。因此說兩者不同。列舉了兩種情況，第一種是引用律典解釋緊急佈施的開許之意。第三種是自恣（Pavarana）日後的十天內，也就是七月初六之後才能接受。在此之前接受就屬於提前接受。第四種是沒有緣由的情況，律典中說，如果衣物被奪走或丟失，提前取回不算犯戒。過後，第三種情況說明前後沒有互相違犯。『四中律云。若寄衣比丘遠行水陸道斷過後不犯。第五若七月六日。受至八月十五即說不說十六日犯(若受德衣至十二月十五說凈下增準說)。初七受者前減一日後增一日(八月十六說凈不說十七犯)。如是乃至十五日受。前減九日後增九日(八月二十四說凈不說明日犯)。是名次第潧也。次科指廣。今且撮示時非時相。夏竟一月五月名時。余則非時。初明本是時衣非時而受。故於時外更開十日(即急施也)。時中受衣。本非』這段經文繼續闡述了關於接受衣物的規定。律典中說，如果寄放衣物的比丘遠行，水路或陸路被阻斷，過後取回不算犯戒。第五種情況是，如果在七月初六接受衣物，到八月十五日，無論是否說出，十六日都會犯戒（如果接受的是德衣，到十二月十五日說凈，以下類推）。初七接受的人，前面減少一天，後面增加一天（八月十六日說凈，不說十七日犯戒）。以此類推，直到十五日接受，前面減少九天，後面增加九天（八月二十四日說凈，不說明日犯戒）。這叫做次第潧。接下來會詳細說明，現在只簡單說明時與非時的區別。夏季結束后的一個月或五個月叫做時，其餘時間叫做非時。首先說明原本是時衣，但在非時接受。所以在時之外又開了十天（也就是緊急佈施）。在時中接受衣物，原本不是...

【English Translation】 English version 『不用正衣方便免過也。舍法中。前引二律明制舍。下引僧祇出舍法。文無受法。故注準之。但改受字為異。不得十六者以入冬分故。不犯有四。初開限滿。不捨吉。二著浴者此約無犯明不犯。浣舉二緣開不用吉。』 This passage discusses the rules regarding the relinquishment (Skt: tyaga) of robes. The two Vinayas (monastic codes) cited earlier clarify the system of relinquishment, while the Sanghika (community) Vinaya outlines the method of relinquishment. The text does not mention the method of acceptance, so the commentary refers to the method of relinquishment. Only the character '受' (shou, receive) is changed to '異' (yi, different). Not exceeding sixteen days is because it enters the winter season. There are four situations where there is no offense: first, when the permitted limit is reached, it is auspicious not to relinquish. Second, for those wearing bathing robes, this refers to situations where there is no offense. Washing and lifting (the robes) are two reasons for which it is permitted not to use auspiciousness. This passage explains how Bhikkhus (Buddhist monks) should handle robes in specific situations and when it does not constitute a violation of the precepts. 『二十八(佛在毗蘭若（Vairanja），聽受夏衣。六群多受。後於舍衛（Shravasti）安居中大臣為安居施。因開而制)。戒名中施主本為安居。故施忽有急緣不及夏竟。預先持施。佛開安居未竟十日內受。故有二過。如緣所解註文簡濫。疏云。不同雨衣一事生二。以受用雖異同是雨衣。此戒過前犯由受施。過後罪據畜長。故云不同也。列緣有二。過前中初緣引律釋急施開意。三中自恣（Pavarana）十日在。即七月初六已后得受。爾前輒受名過前。四無緣者律不犯中。若奪衣失衣過前取無犯。過後中第三緣者準知前後無互犯也。』 This passage tells the story of the Buddha accepting summer robes in Vairanja. At that time, the six groups of Bhikkhus received too many robes. Later, during the rainy season retreat (Varshavasa) in Shravasti, ministers made offerings for the retreat, so the Buddha established related precepts. The precepts mention that the donors originally made offerings for the retreat, but if there is a sudden emergency and they cannot wait until the end of the summer, they make offerings in advance. The Buddha allowed acceptance within ten days before the end of the retreat. Therefore, if accepted in advance, there will be two faults. The commentary explains that this is different from the case of raincoats, although the methods of acceptance and use are different, they are essentially raincoats. The fault of this precept lies in accepting offerings in advance, and the subsequent sin lies in accumulating too much. Therefore, it is said that the two are different. Two situations are listed, the first is to cite the Vinaya to explain the meaning of allowing emergency offerings. The third is that it can be accepted within ten days after the Pavarana day, that is, after the sixth day of the seventh month. Accepting it before this is considered accepting it in advance. The fourth is the situation where there is no reason, the Vinaya says that if the robe is taken away or lost, it is not a violation to take it back in advance. Afterwards, the third situation explains that there is no mutual violation before and after. 『四中律云。若寄衣比丘遠行水陸道斷過後不犯。第五若七月六日。受至八月十五即說不說十六日犯(若受德衣至十二月十五說凈下增準說)。初七受者前減一日後增一日(八月十六說凈不說十七犯)。如是乃至十五日受。前減九日後增九日(八月二十四說凈不說明日犯)。是名次第潧也。次科指廣。今且撮示時非時相。夏竟一月五月名時。余則非時。初明本是時衣非時而受。故於時外更開十日(即急施也)。時中受衣。本非』 This passage continues to elaborate on the rules regarding the acceptance of robes. The Vinaya says that if a Bhikkhu who has deposited robes travels far away, and the waterway or land route is blocked, it is not a violation to take them back afterwards. The fifth situation is that if the robe is accepted on the sixth day of the seventh month, then whether or not it is spoken by the fifteenth day of the eighth month, it will be a violation on the sixteenth day (if it is a robe of merit, it is said to be pure on the fifteenth day of December, and so on). Those who accept on the seventh day of the first month, reduce one day before and add one day after (saying it is pure on the sixteenth day of the eighth month, not saying it is a violation on the seventeenth day). And so on, until the fifteenth day of acceptance, reduce nine days before and add nine days after (saying it is pure on the twenty-fourth day of the eighth month, not saying it is a violation tomorrow). This is called sequential 潧. Next, the section will be explained in detail, but now only the difference between time and non-time will be briefly explained. One month or five months after the end of summer is called time, and the rest of the time is called non-time. First, it is explained that it was originally a robe of time, but it was accepted at a non-time. Therefore, ten more days are opened outside of time (that is, emergency offerings). Accepting robes in time, originally not...

急施故不外開(十六已去所得夏衣)。二非時受衣。跨入時中十日須說(夏未竟得非時衣入時中。限滿須說)。三時內得衣。非安居施。衣利寬故亦同一月五月開之。四明絺那五月可攝一月。同是時故。五一月中不攝十日。時非時異故略知如此。

二十九(佛在舍衛。蘭若比丘為賊打奪什物。佛令留寄村舍。六群寄衣遊行。因制)。名中有難簡非安靜。蘭若標異前戒。此謂空野比丘慮賊奪衣。佛開寄於村聚身在蘭若。無慮奪失故也。緣中第二律云。八月半后。五無緣者即奪失等想。水陸命梵等礙會衣不及。大同前戒。釋第三中。十誦明疑怖。皆謂舉輕以況重也。四中可疑家者。即盜竊者注顯可見。一中五分初明開制。以下顯制意。次明兩緣。引諸部中。僧祇開夏不同四分。五分后安居竟則同今宗。十日一看開中制也。善見僧坊不須非蘭若。故無者得寄正開緣故六夜。一看異上五分。上來下總結。初示怖緣無限。三部所同。必下明別開六夜如后所引。斥古中初示開緣。即前注引初是本開。不作日限同上諸部。後下即是重開聽至六夜。同后諸文。聚落比丘即是六群。不顯緣相者雖開六夜不言僧塔等緣。古師妄執者疏云。古來諸師尋文不了謂是恐怖故開六夜。今約戒本文相自分。前是難緣(戒本從初至置村舍內。是恐

【現代漢語翻譯】現代漢語譯本一、緊急施捨，所以不必等到安居結束才能接受（指安居結束后所得的夏季衣服）。二、非時受衣。如果跨入時限中間的十日，必須說明原因（指夏季安居未結束時得到非時之衣，進入時限中間，期限滿了必須說明）。三、時內得衣。如果不是爲了安居而施捨，因為衣服利益寬裕，也可以在同一個月或五月接受。四、明確絺那衣（一種用粗麻製成的衣服）五月可以算作一個月。因為都是時限內的。五、一個月中不包括十日。因為時限和非時限不同。大概瞭解這些就可以了。

二十九、（佛陀在舍衛城。蘭若（指遠離村落的寂靜處）的比丘被盜賊搶奪財物。佛陀允許他們將物品寄存在村舍。六群比丘（指六個行為不端的比丘）寄放衣服**。因此制定戒律）。名稱中有『難』字，是爲了區分非安靜處。『蘭若』是爲了區別之前的戒律。這裡指的是空曠野外的比丘擔心被盜賊搶奪衣服。佛陀允許他們將衣服寄存在村落里，而自己身在蘭若，不必擔心被搶奪。緣起中的第二條律文說，八月半以後，如果五種無緣的情況，比如擔心被搶奪等。水、陸、性命、梵行等受到妨礙，無法及時趕到，與之前的戒律大同小異。解釋第三條中，《十誦律》說明了疑慮和恐怖，都是用輕的情況來比喻重的情況。第四條中，可疑的家庭，就是指盜竊者，註釋得很明顯。第一條中，《五分律》首先說明了開許和禁止，以下說明了禁止的用意。其次說明了兩種因緣。引用各部的律文，《僧祇律》開許夏季不同於《四分律》。《五分律》在安居結束后則與現在的宗派相同。十日一看是開許中的禁止。善見律說僧坊不需要，因為不是蘭若。所以沒有（被搶奪的顧慮）才能寄放，這是開許的真正因緣，六夜一看不同於上面的《五分律》。上面是總的開許，下面是總結。首先說明了恐怖的因緣沒有限制，三部律文都相同。下面說明特別開許六夜，如後面所引。斥責古師中，首先說明了開許的因緣，即前面註釋引用的，最初是根本的開許。不作日期的限制，與上面的各部律文相同。後面就是重新開許，允許到六夜，與後面的經文相同。聚落比丘就是六群比丘。沒有顯示因緣相，雖然開許六夜，但沒有說僧塔等因緣。古師的妄加執著，疏文中說，古來的諸位法師尋文不了，認為是恐怖的緣故才開許六夜。現在根據戒律的本文相互區分。前面是難緣（戒本從最初到安置在村舍內，是恐

【English Translation】 English version 1. Urgent offering, so it is not necessary to wait until the end of the rainy season retreat (referring to summer clothes obtained after the end of the retreat). 2. Receiving clothes at an inappropriate time. If it crosses into the middle ten days of the time limit, the reason must be explained (referring to receiving clothes at an inappropriate time before the end of the summer retreat, entering the middle of the time limit, and the reason must be explained when the time limit is reached). 3. Receiving clothes within the time limit. If it is not offered for the sake of the rainy season retreat, because the benefit of the clothes is generous, it can also be accepted in the same month or May. 4. Clearly, china clothes (a type of clothing made of coarse linen) in May can be counted as one month. Because they are all within the time limit. 5. The ten days are not included in one month. Because the time limit and the non-time limit are different. It is enough to know this roughly.

(The Buddha was in Shravasti. Bhikkhus in aranya (a quiet place away from villages) had their belongings stolen by thieves. The Buddha allowed them to deposit their belongings in villages. The Six Group Bhikkhus (referring to the six bhikkhus with misconduct) deposited their clothes. Therefore, precepts were established). The word 'difficulty' in the name is to distinguish it from non-quiet places. 'Aranya' is to distinguish it from the previous precepts. This refers to bhikkhus in the open wilderness who are worried about their clothes being stolen by thieves. The Buddha allowed them to deposit their clothes in villages, while they themselves were in aranya, so there was no need to worry about being stolen. The second rule in the origin says that after the middle of August, if there are five conditions of no cause, such as worrying about being stolen, etc. Water, land, life, Brahma conduct, etc. are hindered, and they cannot arrive in time, which is very similar to the previous precepts. In the explanation of the third rule, the Ten Recitation Vinaya explains doubts and fears, all using light situations to compare heavy situations. In the fourth rule, the suspicious family refers to thieves, which is clearly annotated. In the first rule, the Five-Part Vinaya first explains the permission and prohibition, and below explains the intention of the prohibition. Secondly, it explains the two causes. Quoting the Vinaya texts of various schools, the Sanghika Vinaya allows summer differently from the Four-Part Vinaya. The Five-Part Vinaya is the same as the current school after the end of the rainy season retreat. Looking at it every ten days is the prohibition in the permission. The Samantapasadika says that monasteries are not needed, because they are not aranya. Therefore, there is no (worry about being stolen) to be able to deposit, which is the real cause of permission, and looking at it for six nights is different from the above Five-Part Vinaya. The above is the general permission, and the following is the summary. First, it explains that there is no limit to the cause of fear, which is the same in the three Vinaya texts. Below, it explains the special permission for six nights, as quoted later. In criticizing the ancient teachers, it first explains the cause of permission, which is the initial fundamental permission quoted in the previous annotation. There is no date limit, which is the same as the above Vinaya texts. The following is the re-permission, allowing up to six nights, which is the same as the following scriptures. The village bhikkhu is the Six Group Bhikkhu. The cause is not shown, although six nights are allowed, but there is no mention of the cause of stupas, etc. The ancient teachers' false adherence, the commentary says, the ancient teachers did not understand the text and thought that it was because of fear that six nights were allowed. Now, according to the text of the precepts, they are distinguished from each other. The former is the difficult cause (the precept book from the beginning to placing it in the village, is fear

怖緣)。后是別緣(及有緣事開六夜緣)。問。今恐怖處若無日限與上列緣如何通會。答。今明蘭若賊怖亦止六夜。若爾何以鈔云蘭若賊劫不制日限。答。此是本開后因起過兩緣同制。若爾與古師何別。答。古師不明戒本雙列二緣。故斥之耳(準知戒本前牃兩緣。乃至下準結兩犯)。準決中初標示。五下引文。五分初指怖緣。更下示別緣。即三寶二師及他事者謂道俗命召等。疏引僧祇。因往斷事亦開六宿。了論聽法故開。言七日還取者謂持還蘭若。或止村中以一宿間之。問。前聚落比丘起過。故開為開聚落不。答。緣因聚落。開唯蘭若。了論明證豈復疑乎。不犯中初示日限。若下明來會有四。初約容緩。二有染情兩礙。注示染礙。準前兼之。三謂奔赴才及勢分。必約界無三礙。四即隔礙。余失受失衣有罪無罪並同前釋故總指之。問。此與前戒幾別。答。一聚蘭二處。二有疑無疑。三一宿六夜。四前因病緣此唯賊難。五前通三時此除夏分。六前開羯磨此但直離。如是簡之。

三十(佛在舍衛。居士飯僧施衣。跋難陀聞語言。施僧者多今可施我舉過。因制)。戒名疏云。許僧物者次己有濫。回容稱心喜為故制。佛法之物無濫。義稀難回制輕。釋初緣。三種文注頗詳。前二當戒重輕分異。第三盜攝。上句牒示。下二句

【現代漢語翻譯】現代漢語譯本：怖緣（因為恐懼而產生的因緣）。後面是別緣（以及因為有緣之事而開啟的六夜緣）。

問：現在因為恐怖的處境如果沒有時間限制，與上面列出的因緣如何貫通理解？

答：現在說明在蘭若（遠離人煙的修行處）因為盜賊的恐怖也限制在六夜。如果這樣，為什麼律鈔中說蘭若被盜賊劫掠沒有時間限制？

答：這是本來允許的，後來因為發生了過失，兩種因緣共同限制。如果這樣，與古師（古代的律師）有什麼區別？

答：古師沒有明確在戒本中並列這兩種因緣，所以才駁斥他們（應該知道戒本前面並列了兩種因緣，乃至下面應該判決兩種罪過）。

準決中首先標示，五下引用經文。《五分律》首先指出怖緣，更下指示別緣，即三寶（佛、法、僧）二師（戒師、律師）以及其他事情，指道士、俗人召喚等。疏中引用《僧祇律》，因為前往斷事也允許六宿（六夜），《了論》因為聽法所以允許。說『七日還取』是指拿回蘭若，或者住在村中，中間間隔一夜。

問：前面聚落（村落）的比丘犯了過失，所以允許，那麼是否允許開聚落？

答：因為因緣是聚落，所以只允許蘭若。《了論》有明確的證據，難道還有什麼疑問嗎？不犯中首先指示時間限制，如果下文說明來會有四種情況：第一種是允許寬限，第二種是有染情兩種妨礙，註釋中指示了染礙，參照前面兼顧。第三種是說奔赴及時，勢頭強勁，必須在界內沒有三種妨礙。第四種是隔礙。其餘的失去受戒、失去衣缽，有罪無罪都與前面解釋相同，所以總的指出來。

問：這與前面的戒律有什麼區別？

答：一是聚落和蘭若兩個地方，二是有疑惑和沒有疑惑，三是一宿和六夜，四是前面因為生病，這裡只是因為盜賊的災難，五是前面貫通三個時段，這裡除去夏季，六是前面允許羯磨（僧團會議），這裡只是直接離開。像這樣簡要區分。

三十（佛陀在舍衛城。居士供養僧人飯食和衣服。跋難陀聽到后說，供養僧人的人很多，現在可以供養我，舉出過失。因此制定此戒）。戒名疏中說，允許僧人的東西，其次自己有濫用，爲了迴轉容忍稱心如意，所以制定此戒。佛法的東西沒有濫用，意義稀少難以迴轉，所以制定輕罪。解釋最初的因緣，三種文注非常詳細，前面兩種是根據戒律的輕重來區分，第三種是盜取，上面一句是抄錄指示，下面兩句

【English Translation】 English version: (The cause of fear). The following is a separate cause (and the six-night cause opened by related matters).

Question: If there is no time limit in the place of fear now, how can it be connected with the causes listed above?

Answer: Now it is clear that the fear of thieves in the Aranya (a quiet place for practice) is also limited to six nights. If so, why does the Vinaya say that there is no time limit for robbery by thieves in the Aranya?

Answer: This was originally allowed, but later, due to faults, the two causes were jointly restricted. If so, what is the difference from the ancient masters (ancient Vinaya masters)?

Answer: The ancient masters did not clearly list these two causes side by side in the precepts, so they were refuted (it should be known that the two causes are listed side by side in the precepts, and even the two offenses should be judged below).

The Zhunjue (precise judgement) first indicates, and the fifth quotes the scriptures. The Five-Part Vinaya first points out the cause of fear, and then indicates the separate causes, namely the Three Jewels (Buddha, Dharma, Sangha), the two teachers (preceptor, Vinaya master), and other matters, referring to Taoists, lay people's summons, etc. The commentary quotes the Sanghika Vinaya, because going to judge matters also allows six nights, and the Liaolun (a commentary) allows it because of listening to the Dharma. Saying 'return in seven days' means taking it back to the Aranya, or staying in the village, with one night in between.

Question: The Bhikshus in the settlement (village) committed offenses before, so it was allowed, so is it allowed to open a settlement?

Answer: Because the cause is the settlement, only the Aranya is allowed. The Liaolun has clear evidence, is there any doubt? The non-offense section first indicates the time limit, and if the following explains that there are four situations for coming: the first is to allow leniency, and the second is to have two obstacles of defilement. The commentary indicates the defilement and obstacles, referring to the previous consideration. The third is that rushing in time and with great momentum must be within the boundary without three obstacles. The fourth is the obstacle of separation. The rest of losing ordination, losing robes, whether there is guilt or not, are the same as the previous explanation, so they are generally pointed out.

Question: What is the difference between this and the previous precepts?

Answer: One is two places, settlement and Aranya, two are doubtful and not doubtful, three are one night and six nights, four are because of illness before, here only because of the disaster of thieves, five are that the previous one runs through three periods, here except for summer, and six is that the previous one allows Karma (Sangha meeting), here is just leaving directly. Distinguish it briefly like this.

Thirty (The Buddha was in Shravasti. A lay person offered food and clothing to the Sangha. Bānánda (name of a monk) heard this and said, 'There are many people who offer to the Sangha, now you can offer to me,' and pointed out the fault. Therefore, this precept was established). The commentary on the name of the precept says, 'Allowing the things of the Sangha, secondly, one's own abuse, in order to turn tolerance to satisfaction, so this precept is established.' The things of the Buddha Dharma are not abused, the meaning is rare and difficult to turn, so a minor offense is established. Explaining the initial cause, the three types of commentary are very detailed, the first two are distinguished according to the severity of the precepts, and the third is stealing. The sentence above is a copy of the instruction, and the two sentences below

顯相。釋第三初文。僧祇五種對答學者宜依。豈唯離罪。頗彰大度。凡愚睹施誰不動懷。不知教制多回入己。貪婪鄙吝不異下流。惡業積深終歸異趣。覿此聖訓豈不介懷。文中得受無罪者非曲回也。次科文列五相。皆非人己故。罪階降所許。雖別但是泛指施心未決如注所顯。隨前犯者文見下科。僧祇回畜物。非人準同。必回決施隨境成盜。三中初回僧物。作吉悔者由非入己故不成墮。又即還僧復非成重。乃下回別人物。準下蓋決。越次即同回別。不犯三相。上二約心好惡約物。律中更有許少勸多(謂許僧少物勸令增多也)。許少人勸多人。若戲言若錯說等故。云一切也。

四分律行事鈔資持記中二

四分律行事鈔資持記中三上

單提中九十三十同一提篇。但因財事有無故使類分前後。欲使結犯易明懺法無濫故也。

初戒(佛在釋翅壞國。像力比丘與外道論議。不如便反前語。至僧中問復反前語。因制)。戒名中注戒標云故妄語戒。疏釋云。言非稱實為妄。彰在於口為語。非心不犯名故。今云小者對大為言。但離初篇所列聖法已外一切皆歸此攝。大局小通。尋之可解。敘意中。初敘數犯以興嘆。加以下二明心境以勸修。初中上句牒示。喜字去呼好也。良下釋所以。六識構造為能熏。藏識含受即

【現代漢語翻譯】現代漢語譯本：顯相。解釋第三個初文。僧祇（Sangha，僧團）五種對答學者應該依據。豈止是遠離罪過，更彰顯大度。凡人和愚人看到佈施，誰能不心動？只是不知道教義制度，很多人都把僧團的財物轉為己有。貪婪鄙吝和下等人沒有區別，惡業積累深重，最終會墮入惡道。看到這些聖人的教誨，難道不應該警醒嗎？文中說得到受施而沒有罪過，並非是曲意迴護。接下來的科文列出五種情況，都是因為不是爲了自己，所以罪過減輕。雖然有所區別，但都是泛指佈施之心尚未決定，如同註釋所說。隨順之前的犯戒行為，在下面的科文中會看到。僧祇（Sangha，僧團）將畜生之物轉用，不是人的情況可以類比。必須是已經決定佈施，隨著情況變化而構成盜竊。三種情況中，最初將僧團的財物轉用，後來後悔的人，因為沒有據爲己有，所以不構成墮罪。如果立即歸還僧團，也不構成重罪。接下來是轉用其他人的財物，可以參照下面的情況。越過次第就等同於轉用其他人的財物，不犯三種情況。以上兩種情況是根據心念的好壞來判斷，根據財物的情況。律中還有允許少量，勸人增多的情況（指允許僧人少量財物，勸人增加布施）。允許少數人勸多數人，如果是開玩笑或者說錯話等情況，所以說是一切。《四分律行事鈔資持記》中二《四分律行事鈔資持記》中三上單提中，九十和三十同屬於一個提篇。只是因為財物事情的有無，才使得類別分前後。想要使結罪容易明白，懺悔方法沒有錯亂的緣故。初戒（佛在釋翅（Sakya）壞國，像力比丘與外道論議，不如便反前語，至僧中問復反前語，因制）。戒名中註釋說戒標為故妄語戒。疏釋說：『言語不符合事實稱為妄語，表現在口頭上稱為語。』不是出於內心的不犯戒，所以說小者是對大者而言。只要是除了初篇所列的聖法以外，一切都歸於此戒管轄。大範圍可以包含小的，仔細尋找就可以理解。敘意中，首先敘述多次犯戒以表示嘆息，加上下面的兩種情況，說明心境以勸人修行。初中上句是牒示，喜字讀作去聲，是好的意思。良下解釋原因。六識構造成為能熏，藏識含受就是

【English Translation】 English version: Manifestation. Explaining the third initial text. The five kinds of questions and answers of the Sangha (Sangha, monastic community) should be followed by scholars. It is not only about avoiding sins, but also about demonstrating great generosity. Ordinary people and fools, who can not be moved by seeing almsgiving? It's just that many people don't know the teachings and regulations, and many people turn the property of the Sangha (Sangha, monastic community) into their own. Greed and stinginess are no different from the lower class, and the accumulation of evil karma is deep, and eventually they will fall into the evil path. Seeing these teachings of the saints, shouldn't we be vigilant? The text says that there is no sin in receiving alms, it is not a deliberate cover-up. The following section lists five situations, all because it is not for oneself, so the sin is reduced. Although there are differences, they all generally refer to the intention of giving alms has not yet been decided, as the commentary shows. Following the previous violations, it will be seen in the following sections. The Sangha (Sangha, monastic community) converts the property of animals, and the situation of non-humans can be compared. It must be that the almsgiving has been decided, and it constitutes theft as the situation changes. Among the three situations, the initial conversion of the property of the Sangha (Sangha, monastic community), those who regret it later, because they did not take it for themselves, so it does not constitute a downfall. If it is immediately returned to the Sangha (Sangha, monastic community), it does not constitute a serious crime. Next is the conversion of other people's property, which can be referred to the following situation. Crossing the order is equivalent to converting other people's property, and does not violate the three situations. The above two situations are judged according to the good or bad of the mind, according to the situation of the property. In the precepts, there are also situations where a small amount is allowed and people are encouraged to increase it (referring to allowing monks to have a small amount of property and encouraging people to increase almsgiving). Allowing a few people to persuade many people, if it is a joke or a mistake, etc., so it is said that it is everything. 《Four-Part Law, Conduct Notes, Zi Chi Ji》Part 2 《Four-Part Law, Conduct Notes, Zi Chi Ji》Part 3, Volume 1 In the single mention, ninety and thirty belong to the same mention chapter. It is only because of the presence or absence of property matters that the categories are divided before and after. The reason is to make the conclusion of the crime easy to understand, and the method of repentance is not confused. The initial precept (the Buddha was in the destroyed country of Sakya (Sakya), the Bhikkhu Elephant Strength argued with the heretics, it was better to reverse the previous words, and when asked in the Sangha (Sangha, monastic community), he reversed the previous words again, so it was made). The commentary in the precept name says that the precept is marked as the precept of intentional lying. The commentary explains: 'Words that do not conform to the facts are called lying, and what is expressed in words is called speech.' It is not a violation of the precept if it is not from the heart, so it is said that the small is in relation to the large. As long as it is everything other than the holy Dharma listed in the initial chapter, it is under the jurisdiction of this precept. The large scope can include the small, and it can be understood by searching carefully. In the narrative intention, first narrate the repeated violations to express sigh, plus the following two situations, explain the state of mind to persuade people to practice. The first sentence in the first is a reference, the word '喜' (xi, joy) is read in the departing tone, which is a good meaning. The following explains the reason. The construction of the six consciousnesses becomes the able perfumer, and the store consciousness contains and receives is

所熏。識中之種故名識種。上二句明惑重。故下二句明起業。塵境即下引見聞等。虛構事無稽實即是妄語。不下二句明迷苦。上句謂不念生死。下句明悠悠度世。以下三句傷嘆。上句躡上虛度。下句示后苦報。安生猶言居世也。然沙門居世修道為急。縱妄守愚自以為要臨終神昧任業牽生。故云當死等。當將也。排遣也。對治智勝業則可排。對治有二。一者事行抑制則能伏業。二者理觀明照則能滅業。以人之將死善惡相現惡強善弱。神隨業往。況無少善。豈能排之。次勸修中即明教急。上二句標定。下二句配釋。但使等者釋上次句。不論等者釋上初句。律云。若不見．不聞．不觸．不知。是中見想．聞想．觸想．知想．彼便言我不見．不聞．不觸．不知知而妄語者波逸提。若論妄語境虛成犯于義易知。今此境實違想亦犯。教唯約心。制急可見。虛實俱犯故言一切。犯緣中。三是妄業四即故為。釋中初科。多論四句。初句具列余句例作。應云二是妄語是兩舌非惡口(傳他此語向彼說以不實故是妄語。作分離心故是兩舌。軟語說故非惡口)。三是妄語非兩舌是惡口(不實粗言不作分離心是)。四是妄語是兩舌是惡口(此上可知)。初句單配唯局此戒。中二雙犯則涉兩戒。第四俱犯則通三戒。言有無者妄語四句齋有。兩舌惡口

【現代漢語翻譯】所熏（被薰染的）。識中之種故名識種（在意識中的種子，所以叫做識種）。上二句明惑重（上面兩句說明迷惑深重）。故下二句明起業（所以下面兩句說明產生業力）。塵境即下引見聞等（塵境就是下面引用的見聞等）。虛構事無稽實即是妄語（虛構事情沒有根據就是妄語）。不下二句明迷苦（下面兩句說明迷惑于苦）。上句謂不念生死（上面一句說的是不思念生死）。下句明悠悠度世（下面一句說明悠閑度日）。以下三句傷嘆（下面三句是傷感嘆息）。上句躡上虛度（上面一句承接上面的虛度）。下句示后苦報（下面一句揭示後面的苦報）。安生猶言居世也（安生，就是說在世上）。然沙門居世修道為急（然而沙門在世上修行是最要緊的）。縱妄守愚自以為要臨終神昧任業牽生（放縱虛妄，固守愚昧，自以為是，臨終時神志昏昧，任由業力牽引而生）。故云當死等（所以說將要死亡等等）。當將也（當，將要）。排遣也（排遣，排除）。對治智勝業則可排（用對治的智慧戰勝業力就可以排除）。對治有二（對治有兩種）。一者事行抑制則能伏業（一是通過行為上的抑制就能降伏業力）。二者理觀明照則能滅業（二是通過理性的觀察和明智的照耀就能滅除業力）。以人之將死善惡相現惡強善弱（因為人在將要死亡的時候，善惡會顯現出來，惡的力量強，善的力量弱）。神隨業往（神識隨著業力而去）。況無少善（何況沒有一點善）。豈能排之（怎麼能夠排除呢）。次勸修中即明教急（接下來勸修中就說明教導的緊迫性）。上二句標定（上面兩句標明確定）。下二句配釋（下面兩句配合解釋）。但使等者釋上次句（『但使』等等是解釋上面的第二句）。不論等者釋上初句（『不論』等等是解釋上面的第一句）。律云（《律藏》說）。若不見．不聞．不觸．不知（如果沒有看見、沒有聽見、沒有接觸、沒有知覺）。是中見想．聞想．觸想．知想（在這種情況下產生了看見的想法、聽到的想法、接觸的想法、知覺的想法）。彼便言我不見．不聞．不觸．不知知而妄語者波逸提（他卻說我沒有看見、沒有聽見、沒有接觸、沒有知覺，明明知道卻說謊，犯波逸提罪）。若論妄語境虛成犯于義易知（如果說妄語，在虛假的境界中構成犯罪，在道理上容易理解）。今此境實違想亦犯（現在這種情況，境界是真實的，違背了想法也構成犯罪）。教唯約心（教義只約束內心）。制急可見（戒律的嚴格性可見）。虛實俱犯故言一切（虛假和真實都犯，所以說一切）。犯緣中（在犯戒的因緣中）。三是妄業四即故為（三是虛妄的行業，四是故意而為）。釋中初科（解釋中的第一科）。多論四句（大多討論四句）。初句具列余句例作（第一句全部列出，其餘的句子可以照此仿作）。應云二是妄語是兩舌非惡口(傳他此語向彼說以不實故是妄語。作分離心故是兩舌。軟語說故非惡口)（應該說，二是妄語，是兩舌，不是惡口（把這個話傳給那個人，因為不真實所以是妄語，製造分離的心所以是兩舌，用柔和的語言說所以不是惡口））。三是妄語非兩舌是惡口(不實粗言不作分離心是)（三是妄語，不是兩舌，是惡口（不真實的粗暴語言，沒有製造分離的心就是））。四是妄語是兩舌是惡口(此上可知)（四是妄語，是兩舌，是惡口（這個可以從上面知道））。初句單配唯局此戒（第一句單獨配合，只侷限於這個戒律）。中二雙犯則涉兩戒（中間兩個雙重犯戒，就涉及到兩個戒律）。第四俱犯則通三戒（第四個全部都犯，就通到三個戒律）。言有無者妄語四句齋有（說有說無，妄語的四句在齋戒中存在）。兩舌惡口（兩舌、惡口）。

【English Translation】 What is熏 (xūn) [influenced by]. The seed in consciousness is called 識種 (shí zhǒng) [consciousness seed]. The first two sentences clarify the heaviness of delusion. Therefore, the next two sentences clarify the arising of karma. 塵境 (chén jìng) [dusty realms] refers to what follows, such as seeing and hearing. 虛構事無稽實即是妄語 (xū gòu shì wú jī shí jí shì wàng yǔ) [Fabricating things without basis is lying]. The next two sentences clarify being lost in suffering. The first sentence means not thinking about birth and death. The next sentence clarifies passing life leisurely. The following three sentences are lamentations. The first sentence follows up on the previous 'passing life in vain'. The next sentence shows the bitter consequences later. 安生 (ān shēng) [peaceful life] is like saying 'living in the world'. However, for a 沙門 (shā mén) [Shramana, monastic] living in the world, cultivating the path is urgent. Indulging in falsehood and clinging to ignorance, thinking oneself important, at the time of death, the spirit is confused, letting karma pull one into rebirth. Therefore, it says 'when dying' etc. 當 (dāng) [will] means 'will'. 排遣 (pái qiǎn) [repel] means 'to dispel'. If the wisdom of counteracting overcomes karma, then it can be dispelled. There are two types of counteraction. First, suppressing through actions can subdue karma. Second, illuminating through rational observation can extinguish karma. Because when a person is about to die, good and evil appear, evil is strong and good is weak. The spirit follows karma. Moreover, lacking even a little good, how can it be dispelled? Next, in encouraging cultivation, it clarifies the urgency of teaching. The first two sentences mark and define. The next two sentences match and explain. '但使 (dàn shǐ)' [but if] etc. explains the second sentence above. '不論 (bù lùn)' [regardless] etc. explains the first sentence above. The Vinaya says: 'If one does not see, does not hear, does not touch, does not know. In this, there is the thought of seeing, the thought of hearing, the thought of touching, the thought of knowing. Then he says, 'I did not see, did not hear, did not touch, did not know.' Knowing and yet lying, one commits a 波逸提 (bō yì tí) [Payattika] offense.' If discussing lying, committing an offense in a false situation is easy to understand in principle. Now, in this case, the situation is real, violating the thought is also an offense. The teaching only concerns the mind. The strictness of the precepts can be seen. Both false and real are violated, therefore it says 'everything'. In the causes of offenses, three is false karma, four is intentional. The first section in the explanation. Mostly discusses four sentences. The first sentence lists everything, the remaining sentences can be made by analogy. It should say, 'Two is lying, is divisive speech, not harsh speech (transmitting this speech to that person, because it is untrue, it is lying; creating a divisive mind, therefore it is divisive speech; speaking with soft words, therefore it is not harsh speech).' 'Three is lying, not divisive speech, is harsh speech (untrue, coarse language, not creating a divisive mind, is).' 'Four is lying, is divisive speech, is harsh speech (this can be known from above).' The first sentence is matched alone, only limited to this precept. The middle two are double offenses, then involving two precepts. The fourth is all offenses, then encompassing three precepts. Saying having or not having, the four sentences of lying exist in fasting. Divisive speech, harsh speech.

初句都無。中二各一。第四方具彼論作句。在兩舌戒以兩舌為頭。餘二指略。今鈔準彼就妄語列之。則知三戒皆具四句。但以本戒為頭。歷之可解。成論中口有四業。上文但明三種離合。故引釋之。言綺語者古德釋云。如世錦綺交錯成文。或云綺側語。言乖道理故名綺側亦名無義語。問。若不相離如妄語時應結二罪。答。言不離者非謂同犯。但餘三語邪曲非義即同綺攝。是則綺語名通相別。若論別犯戒疏云。戲掉壤心過非乖越通皆小罪。若僧作法方得提罪。如后口綺是也。善生中。此即化教十業離合。初明自作教人同時成業。極至於八。不得十者以三心業起不同時。下約邪見癡心顯相。且云貪瞋不得一時。若舉貪業則無瞋癡。瞋亦例爾。其下示相。七支之外兼一心業故得成八。又三心業必無教他。身口七支六可遣使。淫必自造所以文中二事必約自為。若據毗尼教淫犯蘭。此約根本故非所論。言他毒者化教十善禁邪許正。無業道者謂撥無邪見即是癡業。但癡通難顯。故舉別相耳。示犯中初科。前引二律。法師比丘者四分像力。五分沙蘭戒。疏云。因論善法便行誑妄以為因起。況余雜事而得成信。僧中下五分說。慈地謗沓婆。佛語云。若於堅信比丘前妄語重殺傷無量眾生(內凡已去名堅信)。於一堅法比丘前妄語罪過堅信

百倍(初果已去名堅法)。于僧前妄語罪過百羅漢(四人已上凡聖僧也)。通引此文者。以世講師或臨眾說法。或有所言論率多虛誑故持誡之。百羅漢者且舉多聖以況少凡。罪猶過之。勉勵深矣。言罪重者此約業道。非制罪也。次引多論。彼云。若說法義論若傳人語則顯所說所論從他傳者。自稱論作自攝。謂攝取他說以為己是。寄附也。有本者或覽他文。或從口授必推所得以示於人。古今學者孰逃此過。聖教明約豈不內盾。不下文出智論。彼偈云。夫士之生斧在口中。所以斬身由其惡言(此偈喻顯下偈對合)。應訶而贊。應贊而訶。口集諸惡終不見樂(上三句合斧在口中。下一句合斬身。此喻非理言論妄業即成先自損故)。引文中四分為三。初列根塵。見聞知是根。觸即是塵。觸中含三。律云。觸者鼻識舌識身識也。是則根塵互舉六種備矣。言違想者即見言不見。乃至知言不知。律中更列不見言見乃至不知言知。合成八境(別開則有十二)。文略后四故云乃至。所見異者行心中見諸惡像。言見好相。故云異也。所忍異者忍苦言樂也。或同作羯磨不忍言忍也。所想異者怨想言親。律更有三。今引續之。所欲異者欲求財色言樂正法。所觸異者得冷云熱也。所心異者緣此說彼也(並依疏解)。問。上皆違想何以分之。答。疏

自判云。前是於六塵中行妄之相。所見異等即行心思度違反而說。約意地也。又下次明三時。律列四句。初云本作是念我當妄語(初時)。妄語時自知是妄語(正作時)。妄語已知是妄語(后時)。第二前中二時知(同上)。后時不憶。第三本不作是念。前時無心。中后時知。第四前後無心。正作時知。律據中時有心四並提罪。鈔約義斷前後得吉(以律中本作是念正妄語時不憶得吉。故初中不憶后憶亦吉)。四句中具缺不定。文中且據具者言之。問。前心吉者與遠方便何異。答。同異不定。或復前起不關方便。若準戒疏則名前後方便。然方便言通。義須揀辨。不可濫也。若僧下三明默妄。有犯不悔。在眾表凈。但不口言故罪降等。善生中有二。初出妄語之相有三毀。並以若字分之。有疑無疑者如律云。于見聞觸知中生疑。便言。無疑我見聞等。于不見聞生疑亦爾。又于見聞中無疑。便言有疑雲我見聞等。或言不見聞等皆墮。二見聞等即是根塵大同前律。覺即是觸由觸而覺故。三問不問即指所誑。下釋中並約前人是也。異本音者轉其言相意令不解。若言下次釋犯不犯相先釋見聞。不大等者本實曾見而云彷彿也。破相即破執著我見而言無見等。如經論中破根境之例。無覆藏者如行懺法發露悔過。云不見不聞不覺不知等。此

【現代漢語翻譯】現代漢語譯本自判說，前面所說的是在六塵（色、聲、香、味、觸、法）中產生虛妄的現象。所見到的不同等等，就是行為、心思的揣度違背事實而說謊。這是從意地（意識層面）來說的。接下來闡明三時（初時、正作時、后時）。律典中列出四句：第一句說，最初心中想『我應當說妄語』（初時）。說妄語時，自己知道是在說妄語（正作時）。說完妄語后，已經知道自己說了妄語（后時）。第二句說，前時和正作時知道（同上），后時不記得。第三句說，最初沒有想過要說妄語，前時沒有用心，正作時和后時知道。第四句說，前後都沒有用心，正作時知道。律典根據正作時有心，四種情況都判為有罪。鈔（《四分律鈔》）根據義理判斷，前後（初時和后時）得到『吉』（無罪）。（因為律典中說，如果最初心中想說妄語，正說妄語時不記得，就得到『吉』，所以初時和正作時不記得，后時記得，也算『吉』）。四句中，具備、缺少、不確定都有。文中暫且根據具備的情況來說。問：前心（初時的心）得到『吉』，與遠方便（預先準備）有什麼不同？答：相同和不同不確定。或者最初的念頭與方便無關。如果按照《戒疏》（《四分律戒本疏》），就稱為前後方便。然而方便這個詞很寬泛，義理上需要仔細辨別，不可濫用。如果僧眾以下的三種情況是默妄（沉默的妄語），有犯不懺悔，在僧眾中表現清凈，只是不開口說，所以罪過降低等級。《善生經》中有兩種情況。首先，列出妄語的現象有三種譭謗，都用『若』字來區分。有懷疑和沒有懷疑的情況，如律典所說，在見、聞、觸、知中產生懷疑，就說『我見、聞等等，沒有懷疑』。在不見、不聞中產生懷疑也是這樣。又在見、聞中沒有懷疑，卻說『我有懷疑，我說我見、聞等等』，或者說『我沒有見、聞等等』，都會墮落。見、聞等等，就是根塵（六根和六塵），大體與前面的律典相同。覺，就是觸，由觸而產生覺。第三種情況是問和不問，就是指被欺騙的對象。下面的解釋中，都以前面的人（被欺騙者）為對象。異本音，就是改變他的言語，使他的意思不被理解。如果說，下面解釋犯戒和不犯戒的情況，先解釋見聞。不大等，就是本來確實見過，卻說好像見過。破相，就是破除執著我見的想法，而說沒有見等等。如同經論中破除根境的例子。沒有覆藏，就像修行懺悔法，發露悔過，說『我沒有見、沒有聞、沒有覺、沒有知』等等。這就是這種情況。

【English Translation】 English version Self-judgment says: The foregoing refers to the aspect of acting falsely within the six sense objects (rupa, shabda, gandha, rasa, sparsha, dharma). The differences in what is seen, etc., are the thoughts and deliberations that contradict reality and lead to falsehoods. This is discussed from the perspective of the mind-ground (the level of consciousness). Next, the three times (initial time, time of action, subsequent time) are clarified. The Vinaya lists four statements: The first statement says, 'Initially, one thinks, 'I should speak a falsehood' (initial time). While speaking the falsehood, one knows that one is speaking a falsehood (time of action). After speaking the falsehood, one already knows that one has spoken a falsehood (subsequent time).' The second statement says, 'One knows in the initial and time of action (same as above), but does not remember in the subsequent time.' The third statement says, 'Initially, one does not think of speaking a falsehood; one is not mindful in the initial time, but knows in the time of action and subsequent time.' The fourth statement says, 'One is not mindful in the initial and subsequent times, but knows in the time of action.' The Vinaya judges that all four situations are offenses based on having intention during the time of action. The Commentary (the 'Sifenlü Chao') judges based on the principle that obtaining 'good' (no offense) in the initial and subsequent times. (Because the Vinaya says that if one initially thinks of speaking a falsehood, but does not remember while actually speaking the falsehood, one obtains 'good,' so if one does not remember in the initial and time of action, but remembers in the subsequent time, it is also considered 'good'). Among the four statements, there are complete, incomplete, and uncertain cases. The text temporarily speaks based on the complete case. Question: How is the 'good' obtained by the initial mind different from remote preparation (preliminary arrangements)? Answer: The similarity and difference are uncertain. Or the initial thought is unrelated to the preparation. If according to the 'Jieshu' ('Sifenlü Jieben Shu'), it is called prior and subsequent preparation. However, the term 'preparation' is broad, and it is necessary to carefully distinguish its meaning and not misuse it. If the three cases below involving the Sangha are silent falsehoods (concealed falsehoods), and there is no repentance for the offense, and one appears pure in the Sangha, the offense is reduced in severity because one does not speak it out. In the 'Shansheng Jing,' there are two cases. First, the phenomena of falsehoods are listed as three kinds of slander, all distinguished by the word 'if.' The cases of doubt and no doubt are as the Vinaya says: If doubt arises in seeing, hearing, touching, and knowing, one says, 'I see, hear, etc., without doubt.' It is the same if doubt arises in not seeing and not hearing. Also, if there is no doubt in seeing and hearing, but one says, 'I have doubt, I say I see, hear, etc.,' or says, 'I do not see, hear, etc.,' one will fall. Seeing, hearing, etc., are the sense bases and sense objects (the six senses and the six sense objects), which are largely the same as the previous Vinaya. Awareness is touch, which arises from touch. The third case is asking and not asking, which refers to the object being deceived. In the following explanations, everything is about the person in front (the deceived person). 'Different version sound' means changing his words so that his meaning is not understood. If it says, the following explains the cases of committing and not committing offenses, first explaining seeing and hearing. 'Not very similar' means that one actually saw it, but says it was only a vague impression. 'Breaking the appearance' means breaking the idea of clinging to the self-view and saying that there is no seeing, etc. It is like the examples in the sutras and treatises of breaking the sense bases and sense objects. 'No concealment' is like practicing the repentance method, revealing and confessing one's faults, saying, 'I did not see, did not hear, did not perceive, did not know,' etc. This is the situation.

雖相同妄語而非誑他。故無犯也。次釋異音。初二句通標。若顛倒下別列三相。顛倒謂前後倒亂。如世反語。大聲不了言雖不倒混然莫辨。所說不解者謂胡漢異音。楚夏別語隱竊語等。但令使彼不解皆此所收。問。列緣據解。異音不解而云犯者。答。雖非正解不妨聞于不正之言。又緣中言解止取聞知。故十誦兩舌戒云。解已更說波逸提。多論釋云。解應言聞此可例證。僧祇中。虛則妄語實則教。殺兩皆不得。看指甲者彼正作指押。予注云胡音。與不見同。古記云。非謂答云不見。但方便引接令彼看不見。故注云方便等。然彼正作應云。明是答詞。若準注意義又非便。以在胡正為妄語。在漢復是異音。二皆不可。指歸云指甲。乃是腳跡。令彼自看獸跡。則免上過。又斥僧祇註文。是後人妄加未詳孰是。疑故並存。十誦三種語他。初是虛誑。正犯此戒。次兼妄惱。則犯二戒。后即稱實。止犯后戒。即下六十三疑惱戒也。不犯中。指注戒者彼云。不見言不見。乃至知言知等。今云稱想。在言雖略無不攝矣。

第二(佛在舍衛。六群毀罵斷事人。因制)。戒名有云惡口。然據律中亦通善法。今云罵者但是辱他。通收善惡。引勸中。智論彼九十二云。一切菩薩道皆凈此三業。初凈身口意后為凈佛土。自身若凈亦凈他人。何

【現代漢語翻譯】現代漢語譯本即使是相同的妄語，如果不是爲了欺騙他人，就不算違犯戒律。接下來解釋『異音』。最初的兩句是總的概括，如果『顛倒』以下分別列出三種情況。『顛倒』指的是前後倒置混亂，就像世俗的反語。『大聲不了』指的是聲音太大聽不清楚，即使語句沒有顛倒，也混雜在一起難以分辨。『所說不解者』指的是胡語和漢語的不同，楚語和夏語的方言差異，以及隱晦的竊語等等。只要是讓對方無法理解的，都包含在這一類中。問：列出這些情況是爲了根據情況來解釋。如果因為異音而不理解也算違犯戒律，這是為什麼？答：即使不是完全理解，也可能會聽到不正確的言語。而且，『緣』中說的『解』只是指聽到和知道。所以《十誦律》中關於兩舌戒說：『理解之後又說，犯波逸提。』《多論》解釋說：『理解應該說是聽到。』這可以作為例證。《僧祇律》中，如果是虛假的，就是妄語；如果是真實的，就是教導。殺生和兩舌都不允許。『看指甲者』，他們正在看指甲。我的註釋說這是胡語，和『不見』的意思相同。古記說，不是說回答說『不見』，而是方便引導，讓對方看不見。所以註釋說『方便』等等。然而，他們正在看指甲，應該回答說『明』，這是回答的詞語。如果按照註釋的意義，又不太合適，因為在胡語中是妄語，在漢語中又是異音，這兩種說法都不對。《指歸》說，『指甲』指的是腳印，讓對方自己看野獸的腳印，就可以避免上面的過失。又批評《僧祇律》的註釋，是後人隨意新增的，不知道哪個是正確的，因為有疑問所以都保留下來。《十誦律》中三種對他人說話的情況，第一種是虛假的欺騙，直接違犯此戒。第二種是既有虛妄又有惱怒，就違犯兩種戒律。最後一種是陳述事實，只違犯後面的戒律，也就是下面的第六十三疑惱戒。不犯戒的情況中，註釋戒律的人說，『不見』就說『不見』，乃至『知道』就說『知道』等等。現在說『稱想』，雖然言語簡略，但沒有不包含在內的。

第二（佛陀在舍衛城，六群比丘毀罵斷事人，因此制定此戒）。戒律的名字有的說是『惡口』，但是根據律藏中的說法，也包括善法。現在說『罵』，只是侮辱他人，包括善和惡。『引勸』中，《智論》第九十二卷說，一切菩薩道都清凈身口意三業，先清凈身口意，然後才能清凈佛土。自身如果清凈，也能清凈他人，為什麼不這樣做呢？

【English Translation】 English version Even if it is the same false speech, if it is not to deceive others, it is not considered a violation of the precept. Next, explain 'different sounds'. The first two sentences are a general summary. If 'reversal' below lists three situations separately. 'Reversal' refers to the front and back being reversed and confused, like secular irony. 'Loud and unclear' refers to the voice being too loud to hear clearly, even if the sentences are not reversed, they are mixed together and difficult to distinguish. 'Those who do not understand what is said' refers to the difference between the Hu language (non-Chinese languages of Central Asia) and Chinese, the difference between the Chu language and the Xia language dialects, and obscure whispers, etc. As long as it makes the other party unable to understand, it is included in this category. Question: Listing these situations is to explain according to the situation. If it is considered a violation of the precept because of not understanding due to different sounds, why is this? Answer: Even if it is not completely understood, one may hear incorrect speech. Moreover, 'cause' refers to 'understanding' only in terms of hearing and knowing. Therefore, the Sarvastivada Vinaya Vibhasa says regarding the precept of divisive speech: 'After understanding and then speaking, one commits a Payantika offense.' The Tattvasiddhi Shastra explains: 'Understanding should be said to be hearing.' This can be used as an example. In the Mahasanghika Vinaya, if it is false, it is false speech; if it is true, it is teaching. Killing and divisive speech are not allowed. 'Those who look at fingernails', they are looking at fingernails. My note says that this is the Hu language, and has the same meaning as 'not seeing'. The ancient record says that it is not saying 'not seeing' in response, but conveniently guiding the other party to not see. Therefore, the note says 'convenient' and so on. However, they are looking at fingernails, and should answer 'clear', which is the word of response. If according to the meaning of the note, it is not very appropriate, because it is false speech in the Hu language, and different sounds in Chinese, and neither of these statements is correct. The Zhigui says that 'fingernails' refers to footprints, and letting the other party look at the footprints of beasts themselves can avoid the above faults. It also criticizes the notes of the Mahasanghika Vinaya, which were arbitrarily added by later people, and it is not known which is correct, so they are all retained because of doubt. In the Sarvastivada Vinaya Vibhasa, there are three situations of speaking to others, the first is false deception, which directly violates this precept. The second is both false and angry, which violates two precepts. The last is stating the facts, which only violates the latter precept, which is the sixty-third doubtful annoyance precept below. Among the situations of not violating the precept, those who annotate the precepts say that 'not seeing' is said to be 'not seeing', and even 'knowing' is said to be 'knowing', and so on. Now saying 'thinking', although the words are brief, there is nothing that is not included.

Second (The Buddha was in Shravasti, the Six Group Bhikshus reviled the arbiters, hence this precept was established). The name of the precept is sometimes said to be 'harsh speech', but according to the Vinaya Pitaka, it also includes good dharmas. Now saying 'reviling' is only insulting others, including both good and bad. In 'leading and exhorting', the Mahaprajnaparamita Shastra, Chapter 92, says that all Bodhisattva paths purify the three karmas of body, speech, and mind, first purifying body, speech, and mind, and then purifying the Buddha land. If one's own self is pure, one can also purify others, why not do so?

以故。非但一人生國中皆共作因緣(同處受生共業所感。此明菩薩欲取凈土必須化他令凈三業。乃可同感故也)。今引下二句。以謂一人受生所依報土悉是多人共業所感。今止取意不必泥文。謂下是論自釋。內法是業即善不善。外法是報即所依器界。報由業感故云與也。如惡下先示三惡因緣以配三報。且據口意略不明身。因果相對。尋文可了。不作下次明三善。反上三報。故云平正也。下舉彌勒為證。彼佛當來人壽八萬歲時出世。引此文者意彰惡口過重感報不凈。令自勉也。次本律中。彼云。善語者善(樂因果故)。惡語者自熱惱(苦因果故)。乃下舉況束彼廣文。故云乃至。彼具云。剎尸羅國婆羅門有牛。與一長者牛鬥力。共駕百車賭金千兩。婆羅門于眾前作毀呰(音紫)云。一角可牽。時牛慚愧不肯出力。遂即輸金。乃至牛語婆羅門言。汝于眾前毀呰故爾。又令主倍賭二千兩。當於眾前贊言端正好角。主依牛語乃得勝彼(多論云。劫初未有三惡道。眾生盡從人天中墮以宿習近。是以能語具如疏引)。緣中二引伽論證須自語。傳為並輕。故言皆吉。釋中初科六。諍本者不出三毒。上二是瞋。次一即貪。下三並癡。一切諍起不越此六。故云本也。能治此六則無諍矣。罵相中本律分二。初明惡法又二。先出語相。種類者

【現代漢語翻譯】現代漢語譯本：因此，不僅僅是一個人受生，整個國家的人都共同造作因緣（共同處在同一地方受生，是共同的業力所感召。這裡說明菩薩想要取得清凈的國土，必須教化他人清凈身口意三業，才能共同感得）。現在引用下面的兩句，是說一個人受生所依的依報國土，都是多人共同的業力所感召。現在只取其意，不必拘泥於文字。『謂下』是論主的自我解釋。內法是業，即善與不善之業；外法是報，即所依的器世界。報是由業力感召而來的，所以說是『與』。如惡下，先展示三種惡的因緣，來配合三種惡報。且根據口和意，略去不談身業。因果相對，尋文就可以明白。不作下，說明三種善業，與上面的三種惡報相反，所以說是『平正』。下面舉彌勒菩薩為例來證明。彌勒佛將來在人壽八萬歲時出世。引用這段經文，是爲了彰顯惡口過失嚴重，感得不清凈的果報，以此來勉勵自己。其次，在本律中，那裡說：『善語者善（是快樂的因果），惡語者自熱惱（是痛苦的因果）』。乃下，舉例來概括那裡的廣博文義，所以說是『乃至』。那裡具體說：『剎尸羅國（Kṣaśīra，地名）的婆羅門有一頭牛，與一位長者的牛爭鬥力氣，共同駕著一百輛車，賭注是黃金千兩。婆羅門在眾人面前作譭謗之語說：『（這牛）只有一隻角可以拉車。』當時牛感到慚愧，不肯出力，於是就輸掉了黃金。乃至牛對婆羅門說：『你當著眾人的面譭謗我，所以才這樣。』又讓主人加倍賭注二千兩，當著眾人的面讚美說『角長得端正美好』。主人按照牛的話去做，才得以戰勝對方（多論中說，劫初沒有三惡道，眾生都是從人天中墮落下來的，因為有宿世的習氣，所以能夠說話，就像疏文所引用的那樣）。緣中，兩次引用伽論來證明必須自己說，傳說是併爲輕罪，所以說都是吉祥的。釋中，初科分為六。諍的根本在於不出離貪嗔癡三毒。上面兩種是嗔，接下來一種是貪，下面三種都是癡。一切爭端都離不開這六種，所以說是根本。能夠治理這六種，就沒有爭端了。罵相中，本律分為二。首先說明惡法，又分為二。先說出語言的相狀。種類者

【English Translation】 English version: Therefore, it is not just one person who is born; all the people in the country collectively create the causes and conditions (being born in the same place is due to shared karma). This explains that if a Bodhisattva wants to attain a pure land, they must transform others to purify their three karmas of body, speech, and mind, so that they can collectively experience it. Now, the following two sentences are quoted to say that the dependent land on which a person is born is all influenced by the collective karma of many people. Now, we only take the meaning and do not need to be attached to the literal words. 『謂下』 (wèi xià) is the commentary master's self-explanation. Internal dharma is karma, which is good and bad karma; external dharma is retribution, which is the dependent world. Retribution is caused by karma, so it is said to be 『與』 (yǔ, given). 如惡下 (rú è xià), first, the three evil causes and conditions are shown to match the three evil retributions. And according to mouth and mind, the karma of the body is omitted. Cause and effect are relative, and the text can be understood by searching. 不作下 (bù zuò xià), it explains the three good karmas, which are the opposite of the three evil retributions above, so it is said to be 『平正』 (píng zhèng, fair and just). Below, Maitreya (Mílè, future Buddha) is cited as proof. Maitreya Buddha will be born when people's lifespan is 80,000 years. Quoting this passage is to highlight the seriousness of the fault of evil speech, which results in impure retribution, in order to encourage oneself. Secondly, in this Vinaya (lǜ, monastic code), it says: 『善語者善』 (shàn yǔ zhě shàn, good speech is good [the cause and effect of happiness]), 『惡語者自熱惱』 (è yǔ zhě zì rè nǎo, evil speech causes self-torment [the cause and effect of suffering]). 乃下 (nǎi xià), an example is given to summarize the broad meaning of the text there, so it is said to be 『乃至』 (nǎizhì, and so on). There it specifically says: 『A Brahmin (Póluómén, priestly class) in the country of Kṣaśīra (剎尸羅國, place name) had an ox, which fought with the strength of an elder's ox, and together they drove a hundred carts, with a bet of a thousand taels of gold. The Brahmin made slanderous remarks in front of everyone, saying: 『(This ox) only has one horn that can pull the cart.』 At that time, the ox felt ashamed and refused to exert its strength, so he lost the gold. Even the ox said to the Brahmin: 『You slandered me in front of everyone, so that's why.』 He also asked the owner to double the bet to two thousand taels, and praised in front of everyone, saying 『The horns are upright and beautiful.』 The owner did as the ox said, and was able to defeat the other party (Many commentaries say that at the beginning of the kalpa (jié, eon), there were no three evil paths, and all beings fell from the human and heavenly realms because of their past habits, so they could speak, just as the commentary quotes). In the causes, the two quotes from the Gāthā (qié, verse) commentary prove that one must speak for oneself, and the transmission is considered a minor offense, so it is said that they are all auspicious. In the explanation, the initial section is divided into six. The root of contention lies in not departing from the three poisons of greed, anger, and ignorance. The first two are anger, the next one is greed, and the last three are all ignorance. All disputes cannot be separated from these six, so it is said to be the root. If one can manage these six, there will be no disputes. In the appearance of abuse, the Vinaya is divided into two. First, explain the evil dharma, which is further divided into two. First, describe the appearance of language. 種類者 (zhǒnglèi zhě, types)

六品是種。隨一品下多相為類。一卑姓家生者。即旃陀羅。除糞種竹師種車師種等。二行業者。即屠獵漁捕作賊守城等。三伎術卑者。鍛(丁貫反)作木作瓦陶(音𡩴)作皮革作等。四犯過者。作七聚罪也。注中若據餘五依實亦同。恐謂實犯呵毀無過。故特注之。問。不實成謗為犯何戒。答。前謗戒中引僧祇云。對所謗人前罵謗語語僧殘。不言罵罪。今此注云依實亦犯。反知虛亦成罵。今準前文謗妄離合。若元誣謗意兼毀辱理應合結。若單為謗如上僧祇。若專為罵但犯此戒。又七聚中。謗分三犯罵局一提。如是知之。五多結使者。從瞋恚乃至五百結(依律引之。未詳配數)。六若盲下且列三病。律中更列跛聾啞及餘眾患等。疏云。前三明其外相。就姓業為言。后三明其內報。約身心為語。次有三下正行罵業。即用上六分為三位。初是直說。二即比他。三謂比己。文中皆略舉卑姓。第三更兼行業病患。余以等字攝之。乃至二字但略卑姓中多種。非越次也。二善法中三皆例上。且出面罵。文略乞食衲衣。故云乃至。並謂假其善事意在毀辱。但望前惡語情過輕微。故罪分差降耳。引僧祇。上法者彼云。汝是栴陀羅。剃髮師瓦師織師皮師種姓。此中罵己唯重。罵他三階。親疏別故。中罵者彼云。汝是中間種姓(吏兵姓伎兒姓)

【現代漢語翻譯】現代漢語譯本六品是種（六種人是不同的種姓）。隨每一品之下，又因多種不同情況而分類。第一種是卑賤姓氏之家出生的人，即旃陀羅（賤民）。包括除糞種姓、竹匠種姓、車匠種姓等。第二種是從事卑賤行業的人，即屠夫、獵人、漁夫、捕鳥人、盜賊、守城人等。第三種是技藝低賤的人，如鍛工、木工、瓦工、陶工、皮革工等。第四種是犯過錯的人，即犯了七聚罪（僧團中犯下的七種重罪）。註疏中說，如果按照其餘五種情況如實描述，也同樣構成犯罪。這是因為恐怕有人認為如實揭發過錯不算呵斥譭謗，所以特別加以說明。問：如果不實指控構成誹謗，犯的是什麼戒？答：之前在誹謗戒中引用《僧祇律》說，當著被誹謗的人面前謾罵誹謗，構成僧殘罪。沒有說謾罵罪。現在這裡註疏說，如實描述也構成犯罪，反過來就知道虛假指控也構成謾罵。現在根據前面的文義，誹謗、妄語、離間合併來看，如果一開始就懷有誣陷誹謗的意圖，並且兼有侮辱，理應合併定罪。如果只是單純的誹謗，就像上面《僧祇律》所說。如果專門是爲了謾罵，則只犯此戒。而且在七聚罪中，誹謗分為三種情況，謾罵只有一種情況。應當這樣理解。第五種是多結使（煩惱）的人，從嗔恚乃至五百結（根據戒律引用，具體數量不詳）。第六種是如果盲人以下，這裡只列舉了三種疾病。戒律中還列舉了跛子、聾子、啞巴以及其他各種疾病等。疏鈔中說，前面三種說明的是外在表象，就姓氏和行業來說。後面三種說明的是內在果報，就身心來說。接下來『次有三下』正式開始說謾罵的行為，即用上面的六種情況分為三個層次。第一個層次是直接說，第二個層次是與他人相比，第三個層次是與自己相比。文中都只略舉了卑賤姓氏，第三個層次還兼有行業和疾病。其餘的用『等』字概括。『乃至』二字只是省略了卑賤姓氏中的多種情況，並非越過順序。第二部分是善法，三種情況都與上面類似。這裡只舉了當面謾罵，文中省略了乞食、穿衲衣等情況，所以說『乃至』。都是指假借善事，意在毀辱。但與前面的惡語相比，情感上的過失較輕微，所以罪行也相應減輕。引用《僧祇律》，『上法者』，那裡說，『你是旃陀羅、剃頭師、瓦匠、織匠、皮匠種姓』。這裡謾罵自己罪行較重，謾罵他人分為三個等級，因為親疏關係不同。『中罵者』，那裡說，『你是中間種姓（吏兵姓、伎兒姓）』。

【English Translation】 English version The six categories are castes. Within each category, further classifications are made based on various factors. The first is those born into a low-caste family, namely the Chandalas (outcasts), including those of the refuse-removing caste, bamboo-worker caste, cartwright caste, etc. The second is those engaged in lowly occupations, namely butchers, hunters, fishermen, bird-catchers, thieves, city guards, etc. The third is those with base skills, such as blacksmiths, carpenters, tile makers, potters, leather workers, etc. The fourth is those who have committed offenses, namely those who have committed the seven classes of offenses (serious offenses within the Sangha). The commentary states that if one truthfully describes the other five categories, it also constitutes an offense. This is because it is feared that some may think that truthfully revealing faults does not constitute scolding or slander, so it is specifically clarified. Question: If an untrue accusation constitutes slander, what precept is violated? Answer: Previously, in the precept against slander, the Sanghika-vinaya is quoted as saying that verbally abusing and slandering in front of the person being slandered constitutes a Sanghavasesa offense. It does not mention the offense of verbal abuse. Now, this commentary states that truthfully describing also constitutes an offense, which implies that false accusations also constitute verbal abuse. Now, according to the previous text, slander, false speech, and discord are combined. If the initial intention is to falsely accuse and slander, and it also includes insult, it should be combined and judged. If it is simply slander, it is as stated in the Sanghika-vinaya above. If it is specifically for verbal abuse, then only this precept is violated. Moreover, in the seven classes of offenses, slander is divided into three situations, while verbal abuse is only one situation. This should be understood in this way. The fifth is those with many fetters (afflictions), from anger to the five hundred fetters (quoted according to the Vinaya, the specific number is unknown). The sixth is if blind people and below, only three illnesses are listed here. The Vinaya also lists the lame, deaf, mute, and other various illnesses, etc. The commentary states that the first three explain the external appearance, in terms of caste and occupation. The latter three explain the internal retribution, in terms of body and mind. Next, 'Next there are three below' officially begins to discuss the act of verbal abuse, which is to divide the above six situations into three levels. The first level is to speak directly, the second level is to compare with others, and the third level is to compare with oneself. The text only briefly mentions the low castes, and the third level also includes occupations and illnesses. The rest are summarized by the word 'etc.'. The words 'and even' only omit the various situations in the low castes, and do not skip the order. The second part is good dharmas, and the three situations are similar to the above. Here, only face-to-face verbal abuse is mentioned. The text omits situations such as begging for food and wearing patched robes, so it says 'and even'. It all refers to borrowing good deeds with the intention of insulting. However, compared with the previous evil words, the emotional fault is lighter, so the crime is also reduced accordingly. Quoting the Sanghika-vinaya, 'The upper dharma', it says there, 'You are a Chandala, barber, tile maker, weaver, leather worker caste'. Here, verbally abusing oneself is a more serious offense, and verbally abusing others is divided into three levels, because the relationship is different. 'The middle abuser', it says there, 'You are a middle caste (official soldier caste, entertainer caste)'.

。下者彼云。汝是剎帝利婆羅門種姓。作是語欲使彼慚者犯(準彼律前是下罵此為上罵。蓋約種姓尊卑。今鈔回互。乃就惡語深淺。或恐上下二字前後寫誤)。中罵己及父母皆蘭。和尚同友並吉。下罵一切皆吉。故云並遞減一等。面比外者彼律不論面比。應是躡前四分為言。離前諸相別加一種。注中且約種姓出相。余皆準知。息諍中二。初即僧祇。彼明闡陀宿業為長者奴。曾打婆羅門從人。呵之不止。本主得天眼見諍處地有金藏。故使其鬥引此以明起諍之由。法爾使然莫測其故(有云。賤人居貴地不自安故)。次引本律。即房戒緣起。世尊聽造私房。曠野城中諸比丘乞求煩多。諸居士遙見走避。復有一比丘斫伐神樹。神往白告佛。及迦葉入城乞食人皆逃避。迦葉審問悵默不樂。后因佛入城迦葉來至佛所。白已即出城去。恐諸比丘生瞋恚故。世尊集僧制戒。但云樹神來告。又引從龍乞珠。從鳥乞翅之緣。故云但舉等。竟不言迦葉舉過。引此令效聖蹤遠防相毀。不犯有九。前五皆據師友匠成。語雖粗惡內無瞋怒。故在開位。如注顯之。疏云。片涉譏嫌即是正墮。然瞋心難狀。非智莫曉。彌須審悉。不可自欺。初言相利即泛爾同學。異下親友。四云教授謂直示時事。異上說法說律也。餘四即約掉散遺失。注犯吉者以乖儀故。

【現代漢語翻譯】現代漢語譯本下等辱罵，他們說：『你是剎帝利（武士階層）或婆羅門（祭司階層）種姓。』這樣說是爲了使對方感到羞愧，屬於犯戒行為（按照他們的律法，之前的是下等辱罵，這算是上等辱罵。大概是根據種姓的尊卑來劃分。現在的鈔本互相參照，是就惡語的深淺來劃分。或許上下二字是前後抄寫錯誤）。中等辱罵包括辱罵自己和父母都是蘭（可能是指某種不好的事物）。辱罵和尚、同修道友，都判為吉（輕罪）。下等辱罵一切都判為吉（輕罪）。所以說，罪責依次遞減一級。關於當面指責，他們的律法不討論當面指責。這應該是根據前面的《四分律》來說的，在之前的各種情況之外，又增加了一種情況。註釋中只是根據種姓來舉例說明，其餘情況可以類推得知。息諍（平息爭端）中有兩種情況。第一種是根據《僧祇律》。其中說明闡陀（人名）因為前世的業力，成為長者的奴隸，曾經毆打婆羅門的僕人，呵斥他也不停止。本來的主人得到了天眼，看到爭端發生的地方有金礦，所以讓他爭鬥，以此來說明引起爭端的原因。這是自然而然發生的，難以預測其中的原因（有人說：『居住在富貴的地方，自己卻不能安穩』）。第二種是引用根本律，也就是房戒的緣起。世尊允許建造私人住所，在曠野城中，比丘們乞食非常麻煩，許多居士遠遠地看見就躲避。又有一個比丘砍伐神樹，樹神前去告訴佛陀。還有迦葉（佛陀的弟子）進入城中乞食，人們都逃避。迦葉仔細詢問后，悵然不樂。後來因為佛陀進入城中，迦葉來到佛陀那裡，稟告了情況后就離開了城市，害怕比丘們因此產生嗔恨心。世尊召集僧眾制定戒律，只是說樹神前來告知。又引用了向龍乞求寶珠，向鳥乞求翅膀的因緣。所以說只是舉例說明等等，最終沒有說迦葉舉出過失。引用這些是爲了傚法聖人的足跡，遠遠地防止互相詆譭。不犯戒有九種情況。前五種都是根據師友的教導，即使言語粗魯惡劣，內心沒有嗔怒，所以屬於開許的情況，如註釋所顯示的那樣。疏文中說：『稍微涉及譏諷，就是真正墮落。』然而嗔恨心難以描述，不是有智慧的人無法瞭解，必須仔細審察，不可自欺。最初說的『相利』，只是泛泛的同學關係，不同於下面的親友。第四種說的『教授』，是指直接指示時事，不同於上面的說法、說律。其餘四種是關於掉舉散亂、遺忘丟失。註釋中說犯吉（輕罪），是因為不合儀軌的緣故。

【English Translation】 English version Lower insult, they say: 'You are of the Kshatriya (warrior caste) or Brahmin (priest caste) lineage.' Saying this to make the other person feel ashamed constitutes an offense (according to their Vinaya, the previous one was a lower insult, this is considered a higher insult. It is probably classified according to the nobility of the caste. The current transcripts refer to each other, classifying according to the depth of the offensive words. Perhaps the words 'upper' and 'lower' are copying errors). Middle insult includes insulting oneself and one's parents as 'Rāṇḍa' (possibly referring to something bad). Insulting the abbot and fellow practitioners is judged as 'good' (minor offense). Lower insult is judged as 'good' (minor offense) in all cases. Therefore, the responsibility decreases by one level each time. Regarding face-to-face accusations, their Vinaya does not discuss face-to-face accusations. This should be based on the previous Sarvastivada Vinaya, adding one more situation in addition to the previous situations. The commentary only gives examples based on caste, and the rest can be inferred. There are two situations in 'appeasing disputes'. The first is based on the Mahasanghika Vinaya. It explains that Chanda (name of a person), due to his past karma, became a slave of an elder. He once beat a Brahmin servant and did not stop even when scolded. The original master obtained the divine eye and saw that there was a gold mine in the place where the dispute occurred, so he made him fight, using this to explain the cause of the dispute. This happened naturally and it is difficult to predict the reason (some say: 'Living in a wealthy place, one cannot be at peace'). The second is quoting the root Vinaya, which is the origin of the dwelling precept. The World Honored One allowed the construction of private residences. In the wilderness city, it was very troublesome for the Bhikkhus to beg for food, and many lay people ran away when they saw them from afar. Also, a Bhikkhu cut down a sacred tree, and the tree spirit went to tell the Buddha. Also, Kashyapa (Buddha's disciple) entered the city to beg for food, and people ran away. After Kashyapa inquired carefully, he was disappointed and unhappy. Later, because the Buddha entered the city, Kashyapa came to the Buddha, reported the situation, and left the city, fearing that the Bhikkhus would develop anger because of this. The World Honored One gathered the Sangha and established precepts, only saying that the tree spirit came to inform. It also quoted the causes and conditions of asking a dragon for a pearl and asking a bird for wings. Therefore, it only gives examples, etc., and ultimately does not say that Kashyapa pointed out faults. Quoting these is to emulate the footsteps of the saints and prevent mutual defamation from afar. There are nine situations in which there is no offense. The first five are based on the teachings of teachers and friends. Even if the words are rude and evil, there is no anger in the heart, so they are in the permitted situation, as the commentary shows. The commentary says: 'Slightly involving sarcasm is a true fall.' However, anger is difficult to describe, and cannot be understood by those without wisdom. It must be carefully examined and not deceive oneself. The first 'mutual benefit' is just a general classmate relationship, different from the friends below. The fourth 'teaching' refers to directly instructing current affairs, different from the above speaking of Dharma and Vinaya. The remaining four are about agitation, distraction, forgetting, and losing. The commentary says that committing 'good' (minor offense) is because it is not in accordance with the rules.

失口謂心知語失。異下忘誤。十誦中。說他罪者自既毀破。義無益他。舉必成諍故令勤止也。

第三(佛在舍衛。六群傳他彼此語。今眾斗諍不能除滅。故制)。名中兩即所說之境。舌乃成言之具。疏云。此本翻譯頗是質陋。以雖兩舌不作分意不犯此戒。現翻為離間語其為得矣。令經論中雲離間者。皆唐譯耳。犯緣第一律列十眾。道俗各五俗五眾者。二眾已外加王臣外道。戒疏云。當類犯提。餘九皆吉。犯相中。先引本律釋名。次引僧祇示犯。云惡法者即同罵戒。彼有七事。上三事有下中上。初種姓有三(下謂旃陀羅等。中即兵吏等。上即剎帝利等)。二業行三者(下即屠兒等。中即賣香肆。上人上即金銀肆上人等)。三相貌三者(下即瞎鋸齒。中謂太白太黑。上謂三十二相)。后四則無三品。皆名為下。四病者(疥廯顛狂等)。五罪者(夷至吉羅)。六罵者(作世間淫穢醜惡語。四分無此)。七結使者(愚癡暗鈍等)。某甲說汝是句絕。即指上七種傳告彼人也。若前三種有下中上。一切皆墮。后四無有下中上。亦一切墮。今引后四結文通收七種。無論品類。欲離皆犯。故云無有等。離不離墮者。離取起心不論前境。后引多論彰異。上句明重結。如一說未離再三說。故下明緣闕。此戒所犯必兼二處。今但自構故

【現代漢語翻譯】現代漢語譯本：『失口謂心知語失』，意思是說話時心裡知道說錯了話。『異下忘誤』，指的是與事實不符、遺忘或錯誤。《十誦律》中說，宣揚他人罪過，自己已經受到損害，而且對他人也沒有益處。因為這樣做必定會引起爭端，所以要努力制止。

第三（佛在舍衛城。六群比丘傳播彼此之間的話，現在大眾爭鬥不休，無法平息，因此制定此戒）。『名中兩』，指的是所說的對象。『舌乃成言之具』，舌頭是說話的工具。疏文中說：『這個版本的翻譯相當粗陋，因為即使是兩舌，如果不懷有離間之意，也不算犯此戒。現在的翻譯是離間語，這樣才算正確。』經論中說的『離間』，都是唐朝的譯本。犯戒的因緣，第一律中列舉了十種人，包括道俗各五種。俗五眾指的是，除了比丘和比丘尼之外，加上國王、大臣和外道。戒疏中說，應當按照類別來判決。其餘九種情況都是吉。犯戒的相狀中，先引用本律來解釋名稱，然後引用《僧祇律》來展示犯戒的情況。『惡法』與罵戒相同，其中有七件事。前三件事有下、中、上三種。第一種是種姓有三種（下等指旃陀羅（賤民）等，中等指兵吏等，上等指剎帝利（貴族）等）。第二種是業行有三種（下等指屠夫等，中等指賣香的店舖，上等指金銀店舖的上等人等）。第三種是相貌有三種（下等指瞎子、鋸齒，中等指太白、太黑，上等指三十二相）。后四種則沒有三品，都稱為下等。第四種是疾病（疥瘡、癲狂等）。第五種是罪過（從夷到吉羅（各種輕重罪名））。第六種是謾罵（說世間淫穢醜惡的話，四分律中沒有這種說法）。第七種是煩惱（愚癡、暗鈍等）。『某甲說汝是』這句話斷絕，就是指上面七種情況傳告他人。如果前三種情況有下、中、上，一切都犯戒。后四種情況沒有下、中、上，也一切都犯戒。現在引用后四種情況總結，涵蓋七種情況，無論品類，想要離間都犯戒。所以說『無有等』。『離不離墮』，指的是離間的意圖產生，不論前面的情況。後面引用《多論》來彰顯不同。上面一句說明重罪的構成，比如一次說了沒有離間，再三說就構成離間。下面說明因緣的缺失。此戒所犯必定涉及兩個方面，現在只是自己構成，所以不犯戒。

【English Translation】 English version: 'Shi Kou Wei Xin Zhi Yu Shi' means that when speaking, one knows in their heart that they have said something wrong. 'Yi Xia Wang Wu' refers to something that is inconsistent with the facts, forgotten, or mistaken. In the Ten Recitation Vinaya (Shi Song Lu), it says that proclaiming the sins of others harms oneself and does not benefit others. Because doing so will inevitably lead to disputes, one should strive to stop it.

Third (The Buddha was in Shravasti (She Wei). The Group of Six Bhikkhus (Liu Qun Biqiu) spread words between each other, and now the assembly is constantly fighting and cannot be calmed down, so this precept is established). 'Ming Zhong Liang' refers to the object being spoken about. 'She Nai Cheng Yan Zhi Ju' means that the tongue is the tool for speaking. The commentary says: 'This version of the translation is quite crude, because even if it is double-tongued, if there is no intention to sow discord, it does not violate this precept. The current translation is divisive speech, which is correct.' The 'sowing discord' mentioned in the sutras and treatises are all translations from the Tang Dynasty. The conditions for violating the precept, the first Vinaya lists ten types of people, including five laypeople and five monastics. The five laypeople refer to, in addition to bhikkhus and bhikkhunis, the king, ministers, and outsiders. The Vinaya commentary says that the judgment should be made according to the category. The remaining nine situations are all auspicious. In the characteristics of the violation, the name is first explained by quoting the Vinaya itself, and then the violation is shown by quoting the Sanghika Vinaya (Seng Qi Lu). 'Evil Dharma' is the same as the precept of cursing, which has seven things. The first three things have lower, middle, and upper categories. The first is that there are three types of caste (lower refers to Chandalas (outcasts) etc., middle refers to soldiers and officials etc., upper refers to Kshatriyas (nobles) etc.). The second is that there are three types of karma (lower refers to butchers etc., middle refers to incense shops, upper refers to the upper class people in gold and silver shops etc.). The third is that there are three types of appearance (lower refers to the blind, jagged teeth, middle refers to too white, too black, upper refers to the thirty-two marks). The latter four do not have three grades, and are all called lower grades. The fourth is diseases (scabies, madness, etc.). The fifth is sins (from Parajika (Yi) to Dukkata (Ji Luo) (various minor and major offenses)). The sixth is scolding (saying obscene and ugly words of the world, the Four-Part Vinaya (Si Fen Lu) does not have this statement). The seventh is afflictions (ignorance, dullness, etc.). 'So-and-so said you are' this sentence is cut off, which refers to telling others about the above seven situations. If the first three situations have lower, middle, and upper, all violate the precept. The latter four situations do not have lower, middle, and upper, and all violate the precept. Now, the latter four situations are quoted to summarize, covering the seven situations, regardless of the category, wanting to sow discord violates the precept. Therefore, it is said 'no etc.'. 'Separation or non-separation falling' refers to the intention to sow discord arising, regardless of the previous situation. Later, the Mahavibhasa (Duo Lun) is quoted to highlight the differences. The above sentence explains the formation of a serious crime, such as saying it once without sowing discord, and saying it again and again constitutes sowing discord. The following explains the lack of conditions. The violation of this precept must involve two aspects, and now it is only constituted by oneself, so it does not violate the precept.

入輕中。準此若但傳言不欲離散理亦非重。一切吉者彼論但云突吉羅。而前列多相併是輕罪。故加一切統而收之。彼云。說汝是多食戲笑欺誑多詐等。傳向比丘者聞則吉羅。不聞亦吉。不犯中。上之二種破近習惡人。世有濫濁之僧反為眾首。俗愚無識。妄相親厚。護法利他故破無犯。惡伴同之。和尚等者次破共謀惡事。無義利者謂欲共議侵壞僧塔。律云。數數語方便欲作是也。破下總結。律文更列壞僧助壞僧非法非律羯磨等。

第四(佛在舍衛。阿那律行寄淫女舍宿。彼裸身來嬈。故制)。緣中第一簡下畜女得吉。又須可淫。簡下黃形石小皆吉。釋中初科有三。初示女相。有智謂解知好惡。以簡幼稚。命根未斷即簡死壞。室下次明室相。初相可知。注中上句示相。下二句釋疑。準論即下引多見。同一室中有諸小房亦犯是也。第二注云長行房。謂相連線者。檐下兩頭即三邊有障。顯前敞也。第三注中通覆者。即四圍有屋。中開庭心。異下少開才漏光耳。此下三辨犯相又二。前明正犯。初二句通標。或下列相。上三句明至室俱互。若亞臥一句示業分齊。言亞臥者謂身斜倚。但令著處即同臥相。律作敧臥(去寄切不正也)。隨下結犯。隨轉犯者業深教急故。若與下次明輕罪有三。初明異趣。注引好畜染同人類。若人下

【現代漢語翻譯】現代漢語譯本：進入輕罪的範疇。如果僅僅是傳話，沒有離間僧團的意圖，那麼在戒律上也不算重罪。對於『一切吉』（Sarva-dukkhata，一切惡作），《根本說一切有部毗奈耶》中只說是『突吉羅』（Dukkata，惡作），而前面列舉的多種情況並列在一起，都屬於輕罪。因此加上『一切』二字，將其統攝。彼部律中說：『說你是多食、戲笑、欺誑、多詐等事，傳給比丘，聽者若聽到則犯突吉羅，未聽到也犯突吉羅，不犯中罪。』以上兩種情況是針對破壞親近僧團的惡人。世上有些行為不端的僧人反而成為大眾的首領，世俗之人愚昧無知，胡亂親近他們。爲了護持正法、利益他人，破斥他們沒有罪過，與惡人為伍也是如此。『和尚等』是指接下來要破斥那些共同謀劃惡事的人。『無義利者』是指想要共同商議侵損破壞僧伽的塔。律中說：『多次用方便言語想要做這件事。』破斥之後進行總結。律文中還列舉了破壞僧團、幫助破壞僧團、進行非法非律的羯磨（Karma，業）等。第四（佛陀在舍衛城，阿那律（Anuruddha，佛陀的弟子）行腳乞食，在寄女舍過夜，那些裸體女子來騷擾他，因此佛陀制定了這條戒律）。在緣起中，首先簡別下等的畜生女，得到突吉羅罪。又必須是可淫的。簡別下等的黃形石女，都是突吉羅罪。解釋中，第一科有三部分。首先是顯示女子的相狀。『有智』是指能夠辨別好壞，用來簡別年幼無知的女子。『命根未斷』是用來簡別已死或已壞的女子。『室次』是說明房間的相狀。首先，房間的相狀可以知道。註釋中的上句是顯示相狀，下兩句是解釋疑惑。依據論典，即下面引用的《多見律》，同一房間中有許多小房間也犯戒。第二條註釋說的是長行房，是指相互連線的房間。『檐下兩頭』是指三面有遮擋，顯示前面是敞開的。第三條註釋中，『通覆者』是指四面都有房屋，中間開闢庭院。與下文『少開才漏光耳』不同，後者只是稍微打開一點，僅僅能漏進光線。下面辨別犯相，又有兩種情況。前面是說明正犯。前兩句是總標。『或下』是列舉相狀。上面三句是說明到達房間后相互交替。『若亞臥』一句是顯示行為的界限。『亞臥』是指身體斜靠，只要身體接觸到床鋪，就如同臥倒一樣。律中寫作『敧臥』（不正的躺臥）。『隨下』是總結犯戒的情況。『隨轉犯者』是因為業深教急的緣故。『若與下』是說明輕罪有三種情況。首先是說明異類。註釋引用說，好的畜生和染色的人類一樣。『若人下』

【English Translation】 English version: Entering the category of minor offenses. If it's merely relaying information without the intention to cause discord within the Sangha, then it's not considered a serious offense according to the Vinaya. Regarding 'Sarva-dukkhata' (all kinds of misdeeds), the Mūlasarvāstivāda Vinaya only mentions 'Dukkata' (misdeed), while the previously listed situations, when combined, all fall under minor offenses. Therefore, adding the word 'all' encompasses them. The Vinaya states: 'Saying you are gluttonous, joking, deceitful, fraudulent, etc., and conveying this to a Bhikkhu, if the listener hears it, it's a Dukkata offense; if they don't hear it, it's also a Dukkata offense, not a middling offense.' The above two situations are aimed at disrupting evil individuals who are close to the Sangha. In the world, some immoral monks become leaders of the masses, and ignorant laypeople foolishly associate with them. To protect the Dharma and benefit others, refuting them is not an offense, and associating with evil companions is the same. 'Upadhyayas (preceptors) etc.' refers to the next section, which refutes those who conspire to commit evil deeds together. 'Those without benefit' refers to wanting to conspire to damage and destroy the Sangha's stupas. The Vinaya states: 'Repeatedly using skillful words to try to do this.' After refuting, a summary is given. The Vinaya also lists destroying the Sangha, helping to destroy the Sangha, performing illegal and non-Vinaya Karmas (actions), etc. Fourth (The Buddha was in Shravasti, and Anuruddha (a disciple of the Buddha) was practicing alms-begging and stayed overnight in a female hostel. Those naked women came to harass him, so the Buddha established this precept). In the origin, first, distinguish lower animal females, resulting in a Dukkata offense. It must also be capable of being sexually active. Distinguish lower yellow-shaped stone females, all resulting in Dukkata offenses. In the explanation, the first section has three parts. First, it shows the characteristics of a woman. 'Intelligent' means being able to distinguish between good and bad, used to distinguish young and ignorant women. 'Life force not severed' is used to distinguish dead or damaged women. 'Next room' explains the characteristics of the room. First, the characteristics of the room can be known. The upper sentence in the commentary shows the characteristics, and the lower two sentences explain the doubts. According to the treatise, namely the 'Multi-View Vinaya' quoted below, having many small rooms in the same room is also an offense. The second commentary speaks of a long row of rooms, referring to rooms that are connected to each other. 'Under the eaves at both ends' means that three sides are shielded, showing that the front is open. In the third commentary, 'completely covered' means that there are houses on all four sides, with a courtyard in the middle. Different from the following 'slightly open, only leaking light', the latter is only slightly opened, only allowing light to leak in. Below, the offenses are distinguished, and there are two situations. The front is explaining the main offense. The first two sentences are a general statement. 'Or below' lists the characteristics. The above three sentences explain the mutual alternation after arriving at the room. 'If leaning' shows the boundary of the action. 'Leaning' means leaning the body, as long as the body touches the bed, it is the same as lying down. The Vinaya writes 'inclined lying' (lying improperly). 'Following below' concludes the offense. 'Following the offense' is because the karma is deep and the teaching is urgent. 'If with below' explains that there are three types of minor offenses. First, it explains different categories. The commentary quotes that good animals are the same as dyed humans. 'If people below'

明異報。並由前境非勝故罪輕降。比丘下明異儀。準疏同宿。一須僧女俱臥。二須局在夜分。若互坐臥。及晝日俱臥並犯屏坐。今此僧臥。女立故但犯吉。坐則犯提。如注所顯。即指后戒。引誡中。十誦初示制急。羅漢聖人雖無故犯。欲顯過重極誡凡夫。故同一制。如下喻顯女情。意令遠離。此律即那律緣起。餘下正責。拒抗謂特違聖制。引文中。多見二論初明室相有二。即都堂及共戶也。註釋共戶。部即是州。舊云。彼間作屋。上不起楝平以土覆。中間開溝泄水。或十間五間不隔同一門也。次釋覆壁。壁即是障並舉極小。已上可知。若下示室量。文出極廣。已下可準。所對下次簡女境。行坐乘船皆同此辨。故云乃至。十誦中初引文。必下義決。即準下五分有伴之文。有明謂秉燭也。僧祇三開。初開別戶。即同別室。若佛下次開遇緣。施障隔斷。事同異處。注示施障。須成兩室。各不相通方免斯過。一頭著內壁。一頭出門檐。故云相當。當猶抵也。末句遮濫。若無下三明互相臥起。方便離過。言無福者令僧犯戒。故注中以互坐臥合犯屏坐。故準五分有伴通之。多論初明多犯。趣舉十墮余則例知。若下次明深防。雖非同室亦制小罪。五分異隔必是都堂同戶之處。準此有伴亦不許臥。不犯中三。初迷忘不犯。若下非室不犯

【現代漢語翻譯】現代漢語譯本：明示不同的果報。因為之前的環境並非殊勝，所以罪過較輕而降級。比丘部分說明不同的儀軌。按照疏文，同宿需要滿足兩個條件：一是僧人和女子都臥倒；二是必須在夜間。如果互相坐著或臥著，以及白天一起臥倒，都犯屏處坐戒。現在這位僧人臥倒，女子站立，所以只犯吉蘭若法。如果坐著，則犯僧殘。正如註釋所顯示，指的是後面的戒律。引用戒律中的話，十誦律最初顯示制定戒律的緊急性。即使是阿羅漢聖人，雖然不會故意犯戒，但爲了顯示過失的嚴重性，極力告誡凡夫，所以制定了同樣的戒律。如下面的比喻顯示女子情慾，意在使人遠離。這條戒律就是那律的緣起。其餘部分是正式的責備。『拒抗』是指特別違背聖人的制度。引用的文中，多見二論最初說明房間的形制有兩種，即都堂和共戶。註釋『共戶』，『部』就是州。舊時說，他們那裡建造房屋，上面不起脊樑，平著用土覆蓋。中間開溝渠排水，或者十間房、五間房不隔開，使用同一個門。其次解釋『覆壁』，『壁』就是遮擋，並舉出極小的例子。以上內容可以理解。如果下面顯示房間的大小，文出處非常廣泛。以下內容可以參照。『所對』下面是簡擇女子的環境。行走、坐著、乘船都同樣如此分辨，所以說『乃至』。十誦律中最初引用文，『必』下面是義理的決斷，即參照下面的五分律中有伴侶的條文。『有明』是指拿著蠟燭。僧祇律開出三種情況。最初開許別戶，即等同於別室。如果佛下面開許遇到因緣。設定屏障隔斷，事情等同於在不同的地方。註釋顯示設定屏障，必須形成兩個房間，各自不相通，才能避免這種過失。一頭靠著內墻，一頭靠著門檐，所以說『相當』。『當』是抵擋的意思。最後一句是遮止氾濫。如果沒有下面三種情況說明互相臥倒、起來，方便離開過失。說『沒有福德』是使僧人犯戒。所以在註釋中，將互相坐著、臥著合併爲犯屏處坐戒。所以參照五分律中有伴侶的情況來通融。多論最初說明多次犯戒。只舉出十墮，其餘的可以類推得知。如果下面說明要深入防範。即使不是同室，也制定了較輕的罪過。五分律中不同的隔斷必定是都堂同戶的地方。參照這種情況，有伴侶也不允許臥倒。不犯戒的三種情況。最初是迷忘不犯戒。如果下面不是房間則不犯戒。 English version: Clearly indicates different retributions. Because the previous environment was not superior, the offense is lighter and results in demotion. The section on Bhikshus explains different rituals. According to the commentary, cohabitation requires two conditions: first, both the monk and the woman must be lying down; second, it must be at night. If they are sitting or lying down together, or lying down together during the day, they are all in violation of the rule against sitting in a secluded place. Now, this monk is lying down, and the woman is standing, so he only violates the 'good conduct' rule (吉蘭若法, Jí lán ruò fǎ). If she were sitting, he would be in violation of the Sanghavasesa (僧殘, Sēng cán) rule. As the commentary shows, it refers to the later precepts. Quoting from the precepts, the Ten Recitations Vinaya (十誦律, Shí sòng lǜ) initially shows the urgency of establishing the precepts. Even Arhats (阿羅漢, Ā luó hàn) and sages, although they would not intentionally violate the precepts, to show the seriousness of the offense, they strongly warn ordinary people, so the same precepts are established. The following metaphor shows the lust of women, intending to make people stay away. This precept is the origin of Narada (那律, Nà lǜ). The rest is a formal rebuke. 'Rejection' refers to a special violation of the sage's system. In the quoted text, it is often seen that the two treatises initially explain that there are two types of room shapes, namely the assembly hall (都堂, Dū táng) and the shared door (共戶, Gòng hù). The commentary 'shared door', 'department' (部, Bù) is the state. It is said in the old days that they built houses there, without ridges on the top, covered with soil. Open ditches in the middle to drain water, or ten or five rooms are not separated, using the same door. Secondly, explain 'covered wall' (覆壁, Fù bì), 'wall' is the barrier, and give a very small example. The above content can be understood. If the following shows the size of the room, the text is very extensive. The following can be referred to. 'What is facing' (所對, Suǒ duì) below is the selection of the woman's environment. Walking, sitting, and riding in a boat are all distinguished in the same way, so it says 'and so on' (乃至, Nǎizhì). In the Ten Recitations Vinaya (十誦律, Shí sòng lǜ), the first quote, 'must' (必, Bì) below is the decision of the righteousness, that is, referring to the following five-part law (五分律, Wǔ fēn lǜ) with companions. 'Youming' (有明, Yǒu míng) refers to holding a candle. The Sanghika Vinaya (僧祇律, Sēng qí lǜ) opens up three situations. The first opening allows separate households, which is equivalent to separate rooms. If the Buddha (佛, Fó) below opens up to meet the cause. Setting up barriers to separate, things are equivalent to being in different places. The commentary shows that setting up barriers must form two rooms, each not connected to each other, to avoid this fault. One end is against the inner wall, and the other end is against the eaves of the door, so it says 'corresponding' (相當, Xiāngdāng). 'Dang' (當, Dāng) means to resist. The last sentence is to prevent abuse. If there are no three situations below, explain lying down and getting up to avoid faults. Saying 'no blessing' is to make the monks violate the precepts. Therefore, in the commentary, sitting and lying down together are combined into violating the precept of sitting in a secluded place. Therefore, refer to the five-part law (五分律, Wǔ fēn lǜ) with companions to accommodate. The many treatises initially explain multiple violations. Only ten falls are mentioned, and the rest can be inferred. If the following explains the need to deeply prevent. Even if it is not the same room, lighter sins are also formulated. The different partitions in the five-part law (五分律, Wǔ fēn lǜ) must be the place where the assembly hall (都堂, Dū táng) shares the same door. In this case, companions are not allowed to lie down. Three situations of non-violation. The first is that forgetting does not violate the precepts. If the following is not a room, it does not violate the precepts.

【English Translation】 Clearly indicates different retributions. Because the previous environment was not superior, the offense is lighter and results in demotion. The section on Bhikshus explains different rituals. According to the commentary, cohabitation requires two conditions: first, both the monk and the woman must be lying down; second, it must be at night. If they are sitting or lying down together, or lying down together during the day, they are all in violation of the rule against sitting in a secluded place. Now, this monk is lying down, and the woman is standing, so he only violates the 'good conduct' rule (吉蘭若法, Jí lán ruò fǎ). If she were sitting, he would be in violation of the Sanghavasesa (僧殘, Sēng cán) rule. As the commentary shows, it refers to the later precepts. Quoting from the precepts, the Ten Recitations Vinaya (十誦律, Shí sòng lǜ) initially shows the urgency of establishing the precepts. Even Arhats (阿羅漢, Ā luó hàn) and sages, although they would not intentionally violate the precepts, to show the seriousness of the offense, they strongly warn ordinary people, so the same precepts are established. The following metaphor shows the lust of women, intending to make people stay away. This precept is the origin of Narada (那律, Nà lǜ). The rest is a formal rebuke. 'Rejection' refers to a special violation of the sage's system. In the quoted text, it is often seen that the two treatises initially explain that there are two types of room shapes, namely the assembly hall (都堂, Dū táng) and the shared door (共戶, Gòng hù). The commentary 'shared door', 'department' (部, Bù) is the state. It is said in the old days that they built houses there, without ridges on the top, covered with soil. Open ditches in the middle to drain water, or ten or five rooms are not separated, using the same door. Secondly, explain 'covered wall' (覆壁, Fù bì), 'wall' is the barrier, and give a very small example. The above content can be understood. If the following shows the size of the room, the text is very extensive. The following can be referred to. 'What is facing' (所對, Suǒ duì) below is the selection of the woman's environment. Walking, sitting, and riding in a boat are all distinguished in the same way, so it says 'and so on' (乃至, Nǎizhì). In the Ten Recitations Vinaya (十誦律, Shí sòng lǜ), the first quote, 'must' (必, Bì) below is the decision of the righteousness, that is, referring to the following five-part law (五分律, Wǔ fēn lǜ) with companions. 'Youming' (有明, Yǒu míng) refers to holding a candle. The Sanghika Vinaya (僧祇律, Sēng qí lǜ) opens up three situations. The first opening allows separate households, which is equivalent to separate rooms. If the Buddha (佛, Fó) below opens up to meet the cause. Setting up barriers to separate, things are equivalent to being in different places. The commentary shows that setting up barriers must form two rooms, each not connected to each other, to avoid this fault. One end is against the inner wall, and the other end is against the eaves of the door, so it says 'corresponding' (相當, Xiāngdāng). 'Dang' (當, Dāng) means to resist. The last sentence is to prevent abuse. If there are no three situations below, explain lying down and getting up to avoid faults. Saying 'no blessing' is to make the monks violate the precepts. Therefore, in the commentary, sitting and lying down together are combined into violating the precept of sitting in a secluded place. Therefore, refer to the five-part law (五分律, Wǔ fēn lǜ) with companions to accommodate. The many treatises initially explain multiple violations. Only ten falls are mentioned, and the rest can be inferred. If the following explains the need to deeply prevent. Even if it is not the same room, lighter sins are also formulated. The different partitions in the five-part law (五分律, Wǔ fēn lǜ) must be the place where the assembly hall (都堂, Dū táng) shares the same door. In this case, companions are not allowed to lie down. Three situations of non-violation. The first is that forgetting does not violate the precepts. If the following is not a room, it does not violate the precepts.

。三位九別。初三句覆遍障缺。次三句障周覆欽。后三覆障俱缺。言此室者總前九種。開行坐者據成室相有伴方開。此諸非室無伴亦許。準約同臥亦應犯輕。若病下難緣不犯。

第五(佛在曠野城。六群與俗人共處宿形露因制。後於拘睒彌開二三宿重結此戒)。列緣中等一指余義者疏云。昔云男犯非女犯以制隨宿義無三夜。今此不引直取論證。釋中初科。戒本廣解宿限不同。不可和會。此引廣解故至四夜。疏云。約戒本犯至三宿者。墮克相為言。入第三夜臥即是犯。故十誦戒本過二夜提。致使解者有緩急(準疏定奪應從戒本)。下引諸文。見母二論及僧祇則同廣解。十誦伽論頗符戒本。二中十誦兩開。通夜坐者同下五分。母論兩宿由無去處開坐免過。注中初夜即第四夜初。此戒初夜本合犯提。論家開坐故不即犯。及至將明還制互去。若一向開何須令去準下注中。必須四夜通坐方開。此兩節注似斥古非。有謂等四夜坐開無犯。故雖不明指語意可見。三中僧祇初明緣開。不下示犯。過三夜者即第四夜初。犯竟下明未懺疊犯。轉長罪謂展轉增犯。夜犯別結。故不開二夜。據開三夜但第三夜將入犯位。不為開故。四中多論四句。故知結犯不問入室同異。但取過夜耳。不犯指前。但過三為異。

第六戒(佛在曠野城

【現代漢語翻譯】現代漢語譯本：三位數字有九種不同的組合。前三種情況是，覆蓋（覆）和遮蔽（障）都存在，但缺少（缺）某種因素。中間三種情況是，存在遮蔽（障），周遍（周）和覆蓋（覆），以及欽（欽，意義不明）。后三種情況是，覆蓋（覆）和遮蔽（障）都缺少某種因素。這裡所說的『此室』，指的是前面提到的九種情況的總和。允許開許（開）行、坐的情況，是指已經形成房間（成室）的相狀，並且有同伴的時候。這些不是房間的情況，即使沒有同伴也允許。按照這個標準，如果一起睡覺，也應該犯輕罪。如果是因病或者難以避免的情況，則不犯戒。

第五戒（佛陀在曠野城，六群比丘與俗人共同居住，暴露身體，因此制定此戒。後來在拘睒彌開許二三夜住宿，重新制定此戒）。列舉因緣中，『等一指余義』，疏文中說：『過去說男眾犯戒，不是女眾犯戒，因為制定此戒是爲了隨順住宿的意義，沒有三夜的限制。』現在這裡不引用，直接採用論證。解釋中，第一部分，戒本廣泛解釋住宿的期限不同，無法協調。這裡引用廣泛的解釋，所以到了四夜。疏文中說：『按照戒本，犯戒到三宿的，是就墮落的克相來說的。進入第三夜睡覺，就是犯戒。』所以《十誦律》戒本說過二夜就提舉，導致解釋的人有緩急之分（按照疏文的定奪，應該遵循戒本）。下面引用各種經文。《見母律》、《二論》和《僧祇律》與廣泛的解釋相同。《十誦律》、《伽論》比較符合戒本。二者中，《十誦律》兩次開許，通宵坐禪的人與下面的《五分律》相同。《母論》兩宿，因為沒有去處，開許坐禪免於過夜。註釋中，初夜就是第四夜的開始。此戒的初夜本來應該犯提舉罪，論家開許坐禪，所以不立即犯戒。等到天亮的時候，又禁止互相前往。如果一直開許，何必讓人離開？按照下面的註釋，必須四夜通宵坐禪才能開許。這兩節註釋似乎是批評古代的錯誤。有人說，等到四夜坐禪開許，就沒有犯戒。所以雖然沒有明確指出，但語言的意思是可以看出來的。第三部分，《僧祇律》首先說明因緣開許，下面沒有說明犯戒的情況。過三夜的，就是第四夜的開始。犯戒完畢后，說明沒有懺悔的重複犯戒。轉長罪，是指輾轉增加犯戒。夜間犯戒，分別結罪。所以不開許二夜。根據開許三夜的情況，只是第三夜將要進入犯戒的狀態，不為此開許。第四部分，《多論》有四句。所以知道結罪犯戒，不問進入房間是否相同，只取過夜的時間。不犯戒的情況，指前面所說的。只是過三夜的情況不同。

第六戒（佛陀在曠野城

【English Translation】 English version: The three positions have nine different combinations. The first three cases are where covering (覆) and obscuring (障) exist, but a certain factor is missing (缺). The middle three cases are where obscuring (障), pervasiveness (周) and covering (覆), and qin (欽, meaning unclear) exist. The last three cases are where covering (覆) and obscuring (障) are both missing a certain factor. The 'this room' mentioned here refers to the sum of the nine cases mentioned above. Allowing (開) walking and sitting is when the appearance of a formed room (成室) has already been established, and there is a companion. These cases that are not rooms are allowed even without a companion. According to this standard, if sleeping together, one should also commit a minor offense. If it is due to illness or unavoidable circumstances, then there is no violation.

The fifth precept (The Buddha was in the wilderness city, where the six groups of monks lived together with laypeople, exposing their bodies, hence this precept was established. Later, in Kausambi, two or three nights of accommodation were allowed, and this precept was re-established). In listing the causes and conditions, 'etc. one finger remaining meaning', the commentary says: 'In the past, it was said that male monks violated the precept, not female monks, because the establishment of this precept was to follow the meaning of accommodation, without the limitation of three nights.' Now this is not cited, but directly adopted as proof. In the explanation, the first part, the Vinaya Pitaka widely explains that the limits of accommodation are different and cannot be coordinated. Here, a wide explanation is cited, so it reaches four nights. The commentary says: 'According to the Vinaya Pitaka, committing the precept up to three nights is in terms of the fallen state. Entering the third night to sleep is committing the precept.' Therefore, the Sarvastivada Vinaya Pitaka mentions lifting after two nights, causing those who interpret it to have different degrees of urgency (according to the commentary's decision, it should follow the Vinaya Pitaka). Below are citations of various scriptures. The Seeing the Mother Vinaya, the Two Treatises, and the Mahasamghika Vinaya are the same as the wide explanation. The Sarvastivada Vinaya and the Galu Treatise are more in line with the Vinaya Pitaka. Among the two, the Sarvastivada Vinaya allows it twice, and those who practice meditation throughout the night are the same as the Five-Part Vinaya below. The Mother Treatise allows two nights because there is nowhere to go, and allows sitting meditation to avoid passing the night. In the commentary, the first night is the beginning of the fourth night. The first night of this precept should have been a violation of lifting, but the commentator allowed sitting meditation, so there was no immediate violation. When it was about to dawn, it was forbidden to go to each other. If it was always allowed, why would people be asked to leave? According to the commentary below, one must meditate throughout the four nights to be allowed. These two sections of commentary seem to be criticizing ancient mistakes. Some say that waiting for four nights of sitting meditation to be allowed, there is no violation. So although it is not explicitly stated, the meaning of the language can be seen. In the third part, the Mahasamghika Vinaya first explains the causes and conditions for allowing, and below it does not explain the circumstances of violating the precept. Passing three nights is the beginning of the fourth night. After the violation is completed, it explains the repeated violation without repentance. The lengthening offense refers to the increasing violation. Violating the precept at night is separately punished. Therefore, two nights are not allowed. According to the allowance of three nights, it is only that the third night is about to enter the state of violation, and it is not allowed for this reason. In the fourth part, the Mahavibhasa has four sentences. Therefore, it is known that judging the violation does not ask whether entering the room is the same or different, but only takes the passing of the night. The circumstances of not violating the precept refer to what was said earlier. It is only that the circumstances of passing three nights are different.

The sixth precept (The Buddha was in the wilderness city

。六群與俗誦經聲高亂坐禪者。因制)。所以制此戒者。多論四意。初為異外道。二師資位別。三分別言章。四依實義不在音聲。具斯四益所以一制。列緣二中三種不同。隨一成犯。注戒云句。義句味字義。釋云。句義者同誦不前不後也(疏云。同誦偈也。此通長行。文盡見義故云句義)。句味者眼無常等(一句之下理味自足)。字義者同誦阿字也(誦咒之類)。用此三種配緣中三字。小有差倒。第四謂授法時抄前合誦也。釋初緣中初科。前簡所誦。二聖二凡則通四人。智論更加化人。若口下示犯相。初結同誦犯。口授即同誦。書授謂已誦他書。若師下結不教犯。凡欲授法必先誡之。縱不同聲不教亦犯。決通中。初決所誦之法。僧祇餘人即天仙。佛印可者還同佛說。本宗但通四人。故注以示之。善見初明佛說。若下簡餘人說。十誦下次決結犯分齊。品及章段名異義同。隨經所立故具列之。一部多品隨得多罪。此下點律通漫。釋第四中。初開俱利非始授故。若下次開從下受法。則通同誦。如是例者以學有先後。故開從受。位有尊卑必無師奉。故令訊息。不可乖儀。然則上下亂倫。師資義倒。必有本眾未可從他。近世愚徒牽從儒士求學俗書。白衣高座可恕。無知比丘行列。殊無慚色。毀辱佛法無過於此。有智聞之切宜深誡

。不犯中三。初即口授書授二並如法二。同業者謂同受學。疏云。非師資位故曲開耳。二錯說可解。

第七(佛在羅閱城。有行別住比丘。在下行坐。六群以所犯事向白衣說。余比丘皆慚。故制)。明過中。破法身者亦同大集。若打破戒罪同出萬億佛身血。疏云。豈非形服異世為聖道標。若加輕毀則三寶通壞。故雖破戒乃是法身之器。制罪雖輕業道尤重。緣中第四。律因調達破僧。佛令白二差身子遍告白衣。即戒本中除僧羯磨也。釋中初科尼。說太僧違八敬法。不問輕重與僧不同。故引示之。次文僧祇三節。初是無法不答。若已下明有法開答。因下引緣誡約。女人偈詞。上半明所應作不作。下半示不應作反作。此言深切。有信聞之能無愧乎。十誦中答詞乃是護法綱紀。遮俗輕慢故也。三中律文前明說犯。疏云。所以不列偷蘭名者。猶含輕重(重者犯提輕則犯吉)。若列蘭名謂輕亦提。避濫不出也。又下次明指人。衣服房舍即示所說之人服篩住處。不犯中三。初不知者反第三緣。謂迷教也。不粗想者謂迷心也。迷重為輕。說亦犯吉。迷有為無則無有犯。白衣先聞者非由我說。故律中更列若眾差說。

第八(佛在毗舍離。以前大妄語緣。集僧呵責已便制)。名雲實得道者此據初果已上。是戒所制。多論二義故

【現代漢語翻譯】現代漢語譯本：不犯的情況有三種：第一，不知道（所犯之事的性質）；第二，沒有粗略的想法（即沒有意識到事情的嚴重性）；第三，白衣（在家信徒）已經先聽說了這件事。初不知者，對應于反第三緣，指的是對教義的迷惑。不粗想者，指的是內心的迷惑，即把重罪誤認為輕罪，說了也會犯吉羅罪。如果把有罪的事情誤認為無罪，則沒有罪。白衣先聞者，指的是不是因為我說了他們才知道的。所以律中又列出，如果是僧團差遣人去說，也不犯戒。

第八（佛陀在毗舍離城。因為之前有比丘犯大妄語的因緣，召集僧眾呵責之後便制定了此戒）。名為宣揚自己確實證得道果，這裡指的是初果以上的聖者，是此戒所禁止的。多論中有兩種解釋。

【English Translation】 English version: There are three instances of non-offense: first, not knowing (the nature of the offense); second, not having a rough idea (i.e., not realizing the seriousness of the matter); third, the layperson (upasaka) has already heard about it. 'Not knowing' corresponds to the third cause of non-offense, referring to confusion about the teachings. 'Not having a rough idea' refers to confusion in the mind, that is, mistaking a serious offense for a minor one; speaking about it then constitutes a dukkaṭa offense. If one mistakes a sinful act for a sinless one, there is no offense. 'The layperson has already heard about it' refers to situations where they did not learn about it from my speaking. Therefore, the Vinaya also lists that if the Sangha sends someone to speak, there is no offense.

The Eighth (The Buddha was in Vaishali. Because of the previous incident of a bhikkhu committing a great lie, he gathered the Sangha, rebuked him, and then established this precept). It is named as claiming to have actually attained the fruit of the Path, which here refers to sages above the first fruit, and is prohibited by this precept. The Śāstra has two explanations.

制。一大人法者。功德覆藏諸惡發露。今稱德匿過。是小人法。二自顯聖德。賢愚各異。若有聞者偏心專敬。失本平等凈善之心。末世事稀。故不備解。今引疏文略知緣相。一內實得道。除增上慢。二自言已證。三向未具人說。四言了。五聞解。問答之意恐疑此戒被物無功。故敘本制知非徒爾。答中聖既無犯說即知凡。若不制者世人無識謂為實證。故雖制聖還成制凡。故為要也。注戒云。並如初篇。若言業報(自言業報得通)。若戲錯並不犯。

第九(佛在舍衛。迦留陀夷在姑前與兒婦耳語說法。因制。后開五六語及有智男也)。過限謂五六語已外也。釋第三中。請問不制者以虛心求請。義非強說故不限多少。釋第六緣。先引五分以顯開限。彼律有女風病。比丘不為說法因死故開。次引四分出語相。無我無常字並貫上五六。如雲色無我乃至識無我眼無常乃至意無常。詳律後緣且舉陰入。或說余法用此為限。后引僧祇以明過限。所以爾者良以目對女人鮮能自攝。欲情內動強授妄勞。故雖聖法不許多及。凡情皆爾。世事昭然。釋第四中。律取解知者則簡小兒癡狂等。多論初簡男子又二。初須相解。必下二須俗男。女下次簡女人。且分道俗。小石等女亦應非犯。僧祇簡伴有四。並以若字分之。初病二眠三親四愚。下文

【現代漢語翻譯】制。一大人法者。功德覆藏諸惡發露。現在稱讚自己的功德，隱藏自己的過失，是小人的做法。二自顯聖德。賢愚各異。如果有人聽聞后，心生偏頗，只專心敬重，就會失去原本平等清凈善良的心。末法時代這樣的事情很少見，所以不詳細解釋。現在引用疏文，略微瞭解其中的因緣。一內心確實證得道果，從而去除增上慢（認為自己已經證得更高境界的傲慢）。二自己宣稱已經證悟。三向沒有具備相應根器的人宣說。四說了之後。五聽者理解。問答的用意是恐怕有人懷疑這條戒律對於他人沒有幫助。所以敘述戒律的制定本源，知道並非徒勞。回答中，聖人既然沒有違犯，那麼就可以知道這條戒律是針對凡夫的。如果不制定這條戒律，世人沒有見識，會認為凡夫確實證得了聖果。所以雖然制定戒律是爲了約束聖人，實際上還是爲了約束凡夫。所以這條戒律非常重要。戒律的註釋說：『都和初篇一樣。』如果說的是業報（自己說業報是可以的）。如果是開玩笑或者說錯了，就不算違犯。第九(佛在舍衛國。迦留陀夷（Kāludāyin，人名，意為黑光）在婦女面前與兒媳婦耳語說法，因此制定此戒。後來開許五六句話以及對有智慧的男子說法)。超過限度指的是五六句話以外。解釋第三條中，請問不限制，是因為以虛心求教，意義不是強行宣說，所以不限制多少。解釋第六條因緣。先引用《五分律》來顯示開許的限度。該律中，有女子得了風病，比丘不為她說法而因此死去，所以開許。其次引用《四分律》來說明語言的相狀。『無我』、『無常』這兩個詞貫穿上面的五六句話。例如說『色無我』，乃至『識無我』，『眼無常』，乃至『意無常』。詳細考察戒律的後文，姑且舉出陰、入（十二入，即六根六塵）。或者說其他的法，用這個作為限度。後面引用《僧祇律》來表明超過限度。之所以這樣，是因為眼睛面對女人，很少能夠自我控制。欲情在內心發動，強行傳授，徒勞無功。所以即使是神聖的佛法，也不允許說太多。凡夫的情感都是這樣，世間的事情也很明顯。解釋第四條中，戒律選取能夠理解的人，那麼就排除了小孩、癡狂的人等。《多論》一開始就排除了男子，又有兩種情況。首先必須相互理解。其次必須是世俗男子。女人其次排除女人。姑且區分道俗。小石等女也應該不算違犯。僧祇律排除陪伴的有四種情況。都用『若』字來區分。一是生病，二是睡眠，三是親屬，四是愚笨。下文...

【English Translation】 Rules. One of the practices of a great person is to conceal merits and expose faults. Now, praising one's own virtues and hiding one's own faults is the practice of a petty person. Two, self-displaying saintly virtues. The wise and the foolish are different. If there are listeners who are biased and exclusively respectful, they will lose their original equal, pure, and good heart. Such things are rare in the Dharma-ending Age, so they are not explained in detail. Now, quoting the commentary to briefly understand the causes and conditions. One, truly attaining the Tao internally, thereby eliminating arrogance (the arrogance of thinking one has attained a higher state). Two, claiming to have attained enlightenment oneself. Three, speaking to those who do not have the corresponding capacity. Four, after speaking. Five, the listener understands. The intention of the question and answer is to avoid suspicion that this precept is useless to others. Therefore, narrating the origin of the precept's establishment, knowing that it is not in vain. In the answer, since the saints do not violate it, then it can be known that this precept is for ordinary people. If this precept were not established, worldly people would have no knowledge and would think that ordinary people have truly attained the state of a saint. Therefore, although the precept is established to restrain saints, it is actually to restrain ordinary people. Therefore, this precept is very important. The commentary on the precepts says: 'All are the same as the first chapter.' If one speaks of karmic retribution (it is permissible to speak of one's own karmic retribution). If it is a joke or a mistake, it is not a violation. Ninth (The Buddha was in Śrāvastī (舍衛). Kāludāyin (迦留陀夷, name of a person, meaning 'black light') was whispering Dharma to his daughter-in-law in front of women, hence this precept was established. Later, it was permitted to speak five or six sentences and to speak to intelligent men). Exceeding the limit refers to anything beyond five or six sentences. In the explanation of the third item, asking questions is not restricted because it is asking for instruction with a humble heart, and the meaning is not forced preaching, so there is no limit to the amount. Explaining the sixth cause and condition. First, quoting the Sarvāstivāda Vinaya (《五分律》) to show the extent of the permission. In that Vinaya, there was a woman who had a wind disease, and a Bhikṣu (比丘) did not preach to her and therefore died, so it was permitted. Secondly, quoting the Dharmaguptaka Vinaya (《四分律》) to explain the appearance of language. The words 'no-self' (無我, anatta) and 'impermanence' (無常, anicca) run through the above five or six sentences. For example, saying 'form is no-self', and so on, 'consciousness is no-self', 'eye is impermanent', and so on, 'mind is impermanent'. Examining the later text of the precepts in detail, let us first mention the skandhas (陰, aggregates) and āyatanas (入, sense bases). Or speaking of other Dharmas, using this as a limit. Later, quoting the Mahāsāṃghika Vinaya (《僧祇律》) to indicate exceeding the limit. The reason for this is that when the eyes face women, they are rarely able to control themselves. Lust arises in the heart, and forced transmission is futile. Therefore, even the sacred Buddha-dharma is not allowed to be spoken too much. The emotions of ordinary people are all like this, and worldly matters are also obvious. In the explanation of the fourth item, the precepts select those who can understand, so they exclude children, the insane, etc. The Abhidharmamahāvibhāṣāśāstra (《多論》) initially excludes men, and there are two situations. First, there must be mutual understanding. Secondly, they must be laymen. Women are excluded next. Let us first distinguish between monastic and lay people. Women like Little Stone should also not be considered violations. The Mahāsāṃghika Vinaya excludes four types of companions. All are distinguished by the word 'if'. First, illness; second, sleep; third, relatives; fourth, foolishness. The following text...

指廣。戒疏問云。有請及男俱不說犯。何故唯除男耶(此難戒本)。答。言除男子不勞更除請。若著請者疑謂有男須請得說故。重釋中。引經明示受請儀式。意令依稟。釋第五。不了輕者義不具故。不犯中四。初是順教。有下伴證。若無下他請。若錯下非意。五戒即三歸體及法。謂五戒相八齋亦同。

第十(佛在曠野城。六群為佛修講堂。自掘地招譏。因制)。引論制意大同后戒。故此雙明。第一此戒則傷害螻蟻。壞生則毀損蠉飛。次意如戒緣中。居士譏言無有正法。斷他命根(彼計生地生草皆有命故)。第三廣釋。如文可解。故知比丘為體。高超物表人天所尊。或遭驅役但由自感。請觀己行勿咎於他。犯緣第四。若作凈語則開使人。引誡中。欲明佛是勝緣復非為己。而被呵制以況餘事深非所宜。注中破戒獲罪妄謂得福。是為儌倖矣(此注合是大字)。釋中初文為三。初示地相。律云。若未掘即是生地。易知故略但明已掘。文中二相。初約四月。謂經時故。二約被雨。由滋潤故。由此二緣還成生地。故不可掘。四月不論被雨。被雨不待四月(有以四月被雨為一事。此未見律文)。若用下明掘傷。钁即鍬類。耒謂手耕之具。扴古黠反。謂以手物揩動作。地想者結過由心。若不下明使人不教先犯此罪。別釋中。十誦

【現代漢語翻譯】指廣。《戒疏》問：『有請及男俱不說犯，何故唯除男耶？』（此難戒本）。答：『言除男子不勞更除請。若著請者疑謂有男須請得說故。』重釋中，引經明示受請儀式，意令依稟。釋第五，不了輕者義不具故。不犯中四：初是順教，有下伴證，若無下他請，若錯下非意。五戒即三歸體及法，謂五戒相八齋亦同。

第十（佛在曠野城，六群為佛修講堂，自掘地招譏，因制）。引論制意大同后戒，故此雙明。第一此戒則傷害螻蟻，壞生則毀損蠉飛。次意如戒緣中，居士譏言無有正法，斷他命根（彼計生地生草皆有命故）。第三廣釋，如文可解。故知比丘（Bhikkhu，佛教出家男眾）為體，高超物表人天所尊，或遭驅役但由自感。請觀己行勿咎於他。犯緣第四，若作凈語則開使人。引誡中，欲明佛是勝緣復非為己，而被呵制以況餘事深非所宜。注中破戒獲罪妄謂得福，是為儌倖矣（此注合是大字）。釋中初文為三：初示地相。律云：『若未掘即是生地。』易知故略但明已掘。文中二相：初約四月，謂經時故；二約被雨，由滋潤故。由此二緣還成生地，故不可掘。四月不論被雨，被雨不待四月（有以四月被雨為一事，此未見律文）。若用下明掘傷。钁即鍬類，耒謂手耕之具，扴古黠反，謂以手物揩動作。地想者結過由心。若不下明使人不教先犯此罪。別釋中，《十誦》（Dasa-bhāṇavāra）

【English Translation】 Extensive explanation. The Vinaya Commentary asks: 'When there is an invitation and a man, it is said there is no offense. Why is only the man excluded?' (This questions the precepts). The answer is: 'Saying that men are excluded means there is no need to exclude the invitation. If the invitation is emphasized, it is suspected that if there is a man, an invitation is needed to be able to speak.' In the re-explanation, the sutra is cited to clearly show the ritual of receiving an invitation, intending to follow the instructions. The fifth explanation is that not understanding the minor offenses means the meaning is incomplete. There are four non-offenses: the first is following the teachings, the following is evidence of companionship, if there is none, it is another's invitation, if it is wrong, it is unintentional. The five precepts are the embodiment of the Three Refuges and the Dharma, meaning the characteristics of the five precepts and the eight precepts are the same.

The tenth (The Buddha was in the wilderness city. The Group of Six built a lecture hall for the Buddha, digging the ground themselves and incurring criticism, hence the establishment of the precept). The intention of the establishment in the commentary is largely the same as the later precepts, so this is explained together. First, this precept harms ants, and destroying life damages insects. The second intention is as in the circumstances of the precept, where a layman criticized that there is no proper Dharma, cutting off the root of life (because they consider living land and living grass to have life). The third is a broad explanation, which can be understood from the text. Therefore, it is known that a Bhikkhu (Buddhist monk) is the essence, surpassing all things and respected by humans and gods, or being subjected to forced labor is only due to one's own feelings. Please observe your own actions and do not blame others. The fourth circumstance of offense is that if pure words are spoken, it opens the way for people to be used. In the cited admonition, the intention is to clarify that the Buddha is a superior condition and not for oneself, and being reprimanded to compare other matters is deeply inappropriate. In the note, breaking the precepts and incurring sin while falsely claiming to gain merit is a matter of luck (this note should be in large characters). The initial text in the explanation is in three parts: the first shows the characteristics of the land. The Vinaya says: 'If it has not been dug, it is living land.' It is easy to know, so it is briefly explained only when it has been dug. There are two aspects in the text: the first is about the fourth month, meaning it has passed time; the second is about being rained on, due to moisture. Due to these two conditions, it becomes living land again, so it cannot be dug. The fourth month does not discuss being rained on, and being rained on does not wait for the fourth month (some consider the fourth month being rained on as one thing, but this has not been seen in the Vinaya text). If using the following clarifies digging and harming. A mattock is a type of hoe, a plow is a tool for manual cultivation, '扴' is pronounced '黠' in ancient times, meaning to rub and move with a hand tool. Thinking of the land means the fault is due to the mind. If the following clarifies that using people without teaching them first incurs this offense. In the separate explanation, the Dasa-bhāṇavāra.

初明似地。發生力薄。故並犯輕。頹崩也。石底即石所壓地。泥字去呼。謂泥塗處。恐深至地。故制。沒膝已下無犯。除下明緣開。作模謂規地作相。此開生地。若準前注未可從寬。若下明非地不犯。赭即赤土(不生物者)。墡即白土。生石天生石地。多論言蜀本者簡關中本。文多闕漏。止有八卷。首師從蜀僧求得第九。即今藏中見傳者是。文釋二地。初句通標。生地者下牒釋。初釋生地。罪相可知故文不出。餘下釋不生地。初示名。地無不生。從緣彰號。故云義名。若下顯相有三。初明觸地。乾土吉者與濕連故。不連無犯。次明墻土。濕字誤。論作齊筑處。即指墻體。故云異於地也。雖字上論有地字。謂墻根邊地。濕淹犯墮。不濕應吉。發起即掘動。三明墻屋上土。傷草是后戒。下文或明草木。皆相因而引。非此中意知之。僧祇中。初作務毀傷。轉石謂翻轉也。搭地謂以物按搭令平。二明上塊大小。三明損壁。打合作釘。損成功者示犯義也。若外下四明重生地。土末祭謂地極盡際雨不沾處。若撤下五明摘壞。此謂地上疊累為壁。如今土墻。初約有泥。令人除已自得摘。若下次明無泥。被雨令除潤際自摘中間。行字戶綱反(或去呼北地俗語)。井下六明治水。瀆即是溝。汪水謂雨暫停處。抒常呂反泄水也。大下七明扴

【現代漢語翻譯】現代漢語譯本起初看起來像土地，但實際上發生力很弱，所以即使觸犯也罪過較輕。這裡說的『頹崩』是指（墻壁等）倒塌。『石底』指的是被石頭壓著的地方。『泥』字讀作『去』聲，指的是泥濘的地方。因為擔心（挖掘）會深及地底，所以規定沒過膝蓋以下不算觸犯。『除下明緣開』是指開墾土地時要去除下面的障礙物。『作模』指的是規劃土地的形狀。這是指開墾新的土地。如果按照之前的註釋，可能不能從寬處理。如果下面說明不是土地就不算觸犯。『赭』指的是紅色的土（不生長植物的土）。『墡』指的是白色的土。『生石』指的是天然產生的石頭地。多論中說蜀地版本比關中版本簡略，文字有很多缺失遺漏，只有八卷。首師從蜀地僧人那裡求得了第九卷，就是現在藏經中流傳的版本。經文解釋了兩種土地，第一句是總的標示。『生地者』以下是詳細的解釋。首先解釋『生地』，罪行的相狀可以知道，所以經文中沒有詳細說明。其餘部分解釋『不生地』，首先是說明名稱，土地沒有不生長的，只是根據因緣來彰顯名稱，所以說是『義名』。『若下顯相』有三個方面，首先說明觸碰土地，乾燥的土吉祥是因為與潮濕的土相連，如果不相連就沒有觸犯。其次說明墻土，『濕』字是錯誤的，論中說是齊整的築牆處，指的是墻體，所以說『異於地也』。『雖』字上面論中有『地』字，指的是墻根旁邊的土地，潮濕浸泡觸犯會墮落，不潮濕應該吉祥。『發起』指的是挖掘。第三說明墻屋上的土，傷害草是後面的戒律，下文或者說明草木，都是相互關聯而引申的，不是這裡的本意，要知道。僧祇中，首先是作務毀壞，『轉石』指的是翻轉石頭，『搭地』指的是用東西按壓使之平整。第二說明土塊的大小。第三說明損壞墻壁，『打合作釘』，損壞成功的東西是顯示觸犯的意義。『若外下四明重生地』，『土末祭』指的是土地最邊緣雨水無法沾濕的地方。『若撤下五明摘壞』，指的是地上堆疊成墻壁，就像現在的土墻。首先約定有泥，讓人去除后自己才能摘取。『若下次明無泥』，被雨淋濕后讓人去除濕潤的部分才能摘取中間的部分。『行』字讀作『戶綱』反（或者讀作『去』聲，是北方的俗語）。『井下六明治水』，『瀆』就是溝渠，『汪水』指的是雨水暫時停留的地方，『抒』讀作『呂』反，指的是排泄水。『大下七明扴』

【English Translation】 English version Initially appearing like earth, its inherent force is weak, thus even transgression incurs a minor offense. 'Tui Beng' (頹崩) refers to collapse (of walls, etc.). 'Shi Di' (石底) means ground pressed by stones. The character 'Ni' (泥) is pronounced in the 'qu' tone, referring to muddy areas. Fearing that digging might reach deep into the earth, it is stipulated that offenses below knee-level are not considered transgressions. 'Chu Xia Ming Yuan Kai' (除下明緣開) refers to removing obstacles when cultivating land. 'Zuo Mo' (作模) means planning the shape of the land. This refers to cultivating new land. If following previous annotations, leniency may not be granted. If the following explanation indicates it's not earth, it's not considered a transgression. 'Zhe' (赭) refers to red soil (soil where plants don't grow). 'Shan' (墡) refers to white soil. 'Sheng Shi' (生石) refers to naturally formed stony ground. The Duo Lun states that the Shu (蜀) version is simpler than the Guan Zhong (關中) version, with many omissions and only eight volumes. The head monk obtained the ninth volume from a Shu monk, which is the version now circulating in the Tripitaka. The text explains two types of land; the first sentence is a general indication. 'Sheng Di Zhe' (生地者) below provides a detailed explanation. First, it explains 'Sheng Di' (生地), where the nature of the offense is known, so the text doesn't elaborate. The remaining part explains 'Bu Sheng Di' (不生地), first stating the name; land is never without growth, but the name is manifested according to conditions, hence it's called 'Yi Ming' (義名). 'Ruo Xia Xian Xiang' (若下顯相) has three aspects: first, it explains touching the earth; dry earth is auspicious because it's connected to moist earth; if not connected, there's no offense. Second, it explains wall earth; the character 'Shi' (濕) is incorrect; the Lun says it's a neatly built wall, referring to the wall body, hence 'Yi Yu Di Ye' (異於地也). The character 'Sui' (雖) above in the Lun has the character 'Di' (地), referring to the earth beside the wall root; being wet and soaked is an offense leading to downfall; not being wet should be auspicious. 'Fa Qi' (發起) refers to digging. Third, it explains the earth on walls and roofs; harming grass is a later precept; the following text or explanations of plants are all related and extended, not the original intention here, be aware. In the Seng Qi, first is damaging during work; 'Zhuan Shi' (轉石) refers to turning stones; 'Da Di' (搭地) refers to pressing down with something to make it flat. Second, it explains the size of the clods of earth. Third, it explains damaging walls; 'Da He Zuo Ding' (打合作釘), damaging something successfully demonstrates the meaning of the offense. 'Ruo Wai Xia Si Ming Zhong Sheng Di' (若外下四明重生地), 'Tu Mo Ji' (土末祭) refers to the edge of the land where rainwater cannot reach. 'Ruo Che Xia Wu Ming Zhai Huai' (若撤下五明摘壞) refers to stacking earth on the ground to form walls, like current earth walls. First, it's agreed that there's mud; after someone removes it, one can pick it oneself. 'Ruo Xia Ci Ming Wu Ni' (若下次明無泥), after being rained on, one can remove the wet part and then pick the middle part. The character 'Xing' (行) is pronounced 'Hu Gang' (戶綱) reversed (or pronounced in the 'qu' tone, a northern dialect). 'Jing Xia Liu Ming Zhi Shui' (井下六明治水), 'Du' (瀆) is a ditch; 'Wang Shui' (汪水) refers to rainwater temporarily staying; 'Shu' (抒) is pronounced 'Lu' (呂) reversed, referring to draining water. 'Da Xia Qi Ming Jie' (大下七明扴)

傷。謂在生地。若瓶下八明動物。九明砂土。十明死土。次緣開中。四分火難。上開壞生。若下開掘地。土滅者以土撲也。逆燒燒字去呼。謂迎前野火也。除即去土不使旁延。善見前明非地。文列三相。砂地土少無犯。僧祇半砂吉。義準砂少即同生地。若野火下示緣開。五分中。但引作相召眾。下指諸部同開掘壞。重故不引。釋第四緣。論文前明僧犯。僧尼作凈語者法不對人作不成故。餘眾不作者有人無法。違佛制吉。掘即犯提。下明三眾。無緣犯者有緣開故。五分緣開有凈人則犯。剉草斬乾草以和泥也。僧祇下注文。以律不犯中除屋內土不犯。但云除土不言得掘。是文不了(下不犯中不引)。疏引古解云。屋內死浮土也。今師云。準如僧祇露處死土。屋中自掘藏物者得(是知露處約死。覆處不論死活)。不犯中初開作法。若下明作務九相。疏云。四分反磚曳材不犯。僧祇犯者俱有心也(前云曳木驅牛馬等)。然律開文緩而義急。故一切通開不故掘也(疏文)。是則僧祇無心亦開。四分故意亦犯(凡與上文相違並宜此斷)。

十一(佛在曠野城。因前造房斫伐神樹。非沙門法呵責而制)。壞音怪損也。壞即是業。生種即境。禁斷此過名戒。指緣同前。但改一二為生種耳。正名中初標戒本。鬼者下引律牒釋。注中

【現代漢語翻譯】現代漢語譯本傷。指在生地上。如果瓶下第八指動物，第九指砂土，第十指死土。其次是緣開中，四分律認為發生火災時可以開掘。上面開掘是破壞生長的行為。如果下面開掘土地，用土撲滅火，這是允許的。『逆燒燒字去呼』，指的是迎著野火的方向燒。『除』就是去除泥土，不讓火勢蔓延。善見律在前文已經說明了不是土地的情況，文中斷定了三種情況。砂地泥土少，沒有侵犯生長的行為。僧祇律認為半砂半土是吉利的。根據文義，砂少就等同於生地。如果是野火，下面說明了緣開的情況。五分律中，只是引用作為召集大眾的理由。下面指的是各部律都允許開掘破壞。因為情況嚴重，所以沒有引用。解釋第四種情況。論文前面說明了僧人犯戒的情況。僧尼說凈語，是因為法不對人說，所以不能成立。其餘大眾不這樣做，是因為有人卻沒有法。違背佛制是吉利的。開掘就犯了提舍尼罪。下面說明了三種情況。沒有緣由犯戒，有緣由則允許開掘。五分律認為有凈人在場則犯戒。『剉草斬乾草以和泥也』，是把草切碎斬斷，用來和泥。僧祇律的註文中說，根據律，不犯戒的情況包括去除屋內的土。只是說去除土，沒有說可以開掘，這是文意不明確的地方（下面的不犯戒中沒有引用）。疏中引用古人的解釋說，屋內的土是死的浮土。現在的法師說，參照僧祇律，露天地方的死土，在屋中自己開掘藏東西是可以的（由此可知，露天的地方指的是死土，屋檐下的地方不論死活）。不犯戒的情況，首先是開作法。如果下面說明了作務的九種情況。疏中說，四分律認為搬運磚頭、拖曳木材不犯戒。僧祇律認為犯戒，是因為都有心（前面說拖曳木頭、驅趕牛馬等）。然而律的開許文句寬鬆而意義緊急，所以一切都允許開掘，不是故意挖掘。（疏文）這樣說來，僧祇律認為無心也允許開掘，四分律認為故意就犯戒（凡是與上文相違背的，都應該這樣判斷）。

十一（佛在曠野城。因為之前建造房屋，砍伐神樹，不是沙門應有的行為，所以呵責並制定戒律）。『壞』音同『怪』，是損害的意思。『壞』就是業，『生種』就是境。禁止這種過失叫做戒。所指的緣由與前面相同。只是把『一二』改為『生種』而已。正名中首先標明戒本。『鬼者』下面引用律文解釋。註文中 English version Injury. Refers to the living ground. If the eighth item under the 'bottle' refers to animals, the ninth refers to sandy soil, and the tenth refers to dead soil. Next is 'reason for opening' (緣開), in which the Sarvastivada Vinaya (四分律) considers excavation permissible in the event of a fire. Digging above constitutes damaging growth. If digging below to extinguish a fire with soil, it is permissible. 'Burning against the fire' (逆燒燒字去呼) refers to burning in the direction of an approaching wildfire. 'Removing' (除) means removing soil to prevent the fire from spreading. The Shan-chien-lu (善見律) has previously clarified situations that are not land, and the text identifies three conditions. Sandy ground has little soil and does not violate growth. The Sanghika Vinaya (僧祇律) considers half sand and half soil auspicious. According to the meaning of the text, little sand is equivalent to living ground. In the case of wildfires, the following explains the 'reason for opening'. In the Five-Part Vinaya (五分律), it is only cited as a reason for summoning the assembly. The following refers to all Vinayas permitting excavation and destruction. Because the situation is serious, it is not cited. Explaining the fourth condition. The text previously clarifies the situation of a monk violating the precept. A Bhikkhu or Bhikkhuni speaking pure words is because the Dharma is not spoken to a person, so it cannot be established. The remaining assembly not doing so is because there are people but no Dharma. Violating the Buddha's precepts is auspicious. Excavation constitutes a Tissaniya offense (提舍尼罪). The following explains the three assemblies. Violating the precept without a reason constitutes an offense, but with a reason, excavation is permitted. The Five-Part Vinaya considers it an offense if a layperson is present. 'Chopping grass and cutting dry grass to mix with mud' (剉草斬乾草以和泥也) means chopping and cutting grass to mix with mud. The commentary in the Sanghika Vinaya states that, according to the Vinaya, not violating the precept includes removing soil from inside a house. It only says removing soil, not that excavation is permitted, which is an unclear point in the text (the following 'not violating' does not cite it). The commentary quotes an ancient interpretation that the soil inside a house is dead, floating soil. The current Dharma master says that, referring to the Sanghika Vinaya, dead soil in an open area, excavating to hide things inside a house is permissible (from this, it is known that open areas refer to dead soil, while under the eaves, it does not matter whether it is dead or alive). In the case of not violating the precept, the first is opening the Dharma. If the following explains the nine conditions of performing duties. The commentary says that the Sarvastivada Vinaya considers carrying bricks and dragging wood not a violation. The Sanghika Vinaya considers it a violation because there is intention (previously it said dragging wood, driving cattle and horses, etc.). However, the Vinaya's permission is lenient in wording but urgent in meaning, so everything is permitted to be excavated, not intentionally excavated. (Commentary) In this way, the Sanghika Vinaya considers that without intention, it is also permitted to excavate, while the Sarvastivada Vinaya considers that with intention, it is a violation (all that contradicts the above text should be judged in this way).

11 (The Buddha was in the wilderness city. Because of previously building houses and cutting down sacred trees, which is not the proper conduct of a Shramana, he rebuked and established precepts). 'Destruction' (壞), pronounced like 'guai', means damage. 'Destruction' is karma, and 'living seeds' (生種) are the object. Prohibiting this fault is called a precept. The reasons referred to are the same as before. Only 'one or two' is changed to 'living seeds'. The correct name first marks the precepts. 'Ghosts' (鬼者) below quotes the Vinaya to explain. In the commentary

【English Translation】 English version Injury. Refers to the living ground. If the eighth item under the 'bottle' refers to animals, the ninth refers to sandy soil, and the tenth refers to dead soil. Next is 'reason for opening' (緣開), in which the Sarvastivada Vinaya (四分律) considers excavation permissible in the event of a fire. Digging above constitutes damaging growth. If digging below to extinguish a fire with soil, it is permissible. 'Burning against the fire' (逆燒燒字去呼) refers to burning in the direction of an approaching wildfire. 'Removing' (除) means removing soil to prevent the fire from spreading. The Shan-chien-lu (善見律) has previously clarified situations that are not land, and the text identifies three conditions. Sandy ground has little soil and does not violate growth. The Sanghika Vinaya (僧祇律) considers half sand and half soil auspicious. According to the meaning of the text, little sand is equivalent to living ground. In the case of wildfires, the following explains the 'reason for opening'. In the Five-Part Vinaya (五分律), it is only cited as a reason for summoning the assembly. The following refers to all Vinayas permitting excavation and destruction. Because the situation is serious, it is not cited. Explaining the fourth condition. The text previously clarifies the situation of a monk violating the precept. A Bhikkhu or Bhikkhuni speaking pure words is because the Dharma is not spoken to a person, so it cannot be established. The remaining assembly not doing so is because there are people but no Dharma. Violating the Buddha's precepts is auspicious. Excavation constitutes a Tissaniya offense (提舍尼罪). The following explains the three assemblies. Violating the precept without a reason constitutes an offense, but with a reason, excavation is permitted. The Five-Part Vinaya considers it an offense if a layperson is present. 'Chopping grass and cutting dry grass to mix with mud' (剉草斬乾草以和泥也) means chopping and cutting grass to mix with mud. The commentary in the Sanghika Vinaya states that, according to the Vinaya, not violating the precept includes removing soil from inside a house. It only says removing soil, not that excavation is permitted, which is an unclear point in the text (the following 'not violating' does not cite it). The commentary quotes an ancient interpretation that the soil inside a house is dead, floating soil. The current Dharma master says that, referring to the Sanghika Vinaya, dead soil in an open area, excavating to hide things inside a house is permissible (from this, it is known that open areas refer to dead soil, while under the eaves, it does not matter whether it is dead or alive). In the case of not violating the precept, the first is opening the Dharma. If the following explains the nine conditions of performing duties. The commentary says that the Sarvastivada Vinaya considers carrying bricks and dragging wood not a violation. The Sanghika Vinaya considers it a violation because there is intention (previously it said dragging wood, driving cattle and horses, etc.). However, the Vinaya's permission is lenient in wording but urgent in meaning, so everything is permitted to be excavated, not intentionally excavated. (Commentary) In this way, the Sanghika Vinaya considers that without intention, it is also permitted to excavate, while the Sarvastivada Vinaya considers that with intention, it is a violation (all that contradicts the above text should be judged in this way).

11 (The Buddha was in the wilderness city. Because of previously building houses and cutting down sacred trees, which is not the proper conduct of a Shramana, he rebuked and established precepts). 'Destruction' (壞), pronounced like 'guai', means damage. 'Destruction' is karma, and 'living seeds' (生種) are the object. Prohibiting this fault is called a precept. The reasons referred to are the same as before. Only 'one or two' is changed to 'living seeds'. The correct name first marks the precepts. 'Ghosts' (鬼者) below quotes the Vinaya to explain. In the commentary

初示村義。故下遮濫。恐有迷名謂毀神廟。諸部即下所引。十誦中蚊音盲合作虻。蛺蝶上古協切飛蛾也。僧祇兩分。即名草木為鬼神村。釋初緣中。四分初示生種。五種者古記引首疏云。合五為三。一根種分二(不假節生者名根種。如姜芋蘿萄。若假節生者名覆羅種。如蘆葦芹蓼等)。二枝種亦二(不假節生名枝種。如柳榴之類。假節生名節種。如藕蕪等)。三種子子復生子。故名子子(如五穀等)。注雜種者離四種外總收一切。戒疏則指芹竹(芹菜與竹)。僧祇以為勒蓼。具如上注。若下次明損壞。斫截墮注戒作墮落。上明全生者。若斷下明萎乾者。多分生謂生分過半也。僧祇初科先配五種。莖即枝也。心即覆羅蘿勒。蓼即蘭香也。揉[打-丁+修]兩手相錯十七。谷者一稻．二赤稻．三小麥．四穬麥．五小豆．六大豆．七胡豆．八豌豆．九粟．十黍．十一麻．十二姜句．十三阇豉．十四婆羅陀．十五莠子(稗子)。十六脂那．十七俱陀婆(諸梵言並未詳何物)。火凈通五者。上四凈法皆局對故。次明五果。注二棗者熟謂在樹。熟者生如青棗。以火觸故表裡皆凈。故得合核。膚謂面板無核有子。注蓽茇味辛而香。奈似林檎而小。創字平呼。𥢶者指歸云。粗糠皮故謂之𥢶。此果最小。皮如粗糠。輕重儀中謂松柏子也。

【現代漢語翻譯】現代漢語譯本最初展示村落的意義。因此下面遮止濫用。恐怕有人誤解，以為毀壞神廟。各部派即是下面所引用的內容。《十誦律》中，蚊子的聲音和盲字被誤寫為虻。《蛺蝶》，上古讀作協切，指的是飛蛾。僧祇部的《兩部律》，將草木稱為鬼神村。在解釋最初的因緣時，《四分律》最初展示的是生種。五種，古記引用首疏說，將五種合併爲三種。第一種是根種，分為兩種（不依靠節生長的稱為根種，如姜、芋、蘿葡；依靠節生長的稱為覆羅種，如蘆葦、芹菜、蓼草等）。第二種是枝種，也分為兩種（不依靠節生長的稱為枝種，如柳樹、石榴之類；依靠節生長的稱為節種，如藕、蕪等）。第三種是種子，種子又生種子，所以稱為子子（如五穀等）。註釋中說雜種，是指在四種之外總括一切。戒疏則指芹菜和竹子。僧祇部認為是勒蓼，具體如上面的註釋。如果下面說明損壞的情況。『斫截墮』，註釋中『戒作墮落』。上面說明完全生長的，如果折斷下面說明枯萎的。『多分生』是指生長的部分超過一半。僧祇部最初的分類先配五種。莖就是枝。心就是覆羅，蘿勒。蓼就是蘭香。揉[打-丁+修]，兩手相錯十七次。谷，指一稻、二赤稻、三小麥、四穬麥、五小豆、六大豆、七胡豆、八豌豆、九粟、十黍、十一麻、十二姜句、十三阇豉（Jashi，梵語，未詳何物）、十四婆羅陀（婆羅陀，梵語，未詳何物）、十五莠子（Youzi，稗子）、十六脂那（Zhina，梵語，未詳何物）、十七俱陀婆（Jutuo Po，梵語，諸梵言並未詳何物）。火凈通五種，是因為上面的四種凈法都侷限於對治某種情況。接下來說明五果。註釋中說二棗，熟透的是指在樹上的。『熟者生如青棗』，成熟的是像青棗一樣生的。因為用火接觸過，所以表裡都乾淨。因此可以連核一起食用。『膚』是指面板，沒有核但有子。註釋中說蓽茇（Biba，一種香料），味道辛辣而香。奈（Nai）像林檎（Lingqin，沙果）一樣小。『創』字讀平聲。𥢶（Suan），指歸云，粗糠皮所以稱為𥢶。這種果實最小。皮像粗糠。輕重儀中認為是松柏子。

【English Translation】 English version Initially showing the meaning of the village. Therefore, the following prohibits abuse. Afraid that some people would misunderstand and think it is destroying temples. The various schools are what is quoted below. In the Ten Recitation Vinaya (Shi Song Lu), the sound of a mosquito and the blind character are mistakenly written as gadflies. Jiadie (butterfly), in ancient times was pronounced xie qie, referring to moths. The Sanghika (Sengqi) Two-Part Vinaya, refers to plants and trees as ghost villages. In explaining the initial cause, the Four-Part Vinaya (Si Fen Lu) initially shows the seed of life. The five types, the ancient records quote Shoushu saying, combine the five types into three types. The first type is the root seed, divided into two types (those that do not rely on nodes to grow are called root seeds, such as ginger, taro, and turnip; those that rely on nodes to grow are called fuluo seeds, such as reeds, celery, and knotweed). The second type is the branch seed, also divided into two types (those that do not rely on nodes to grow are called branch seeds, such as willow and pomegranate; those that rely on nodes to grow are called node seeds, such as lotus root and wu). The third type is the seed, which produces seeds again, so it is called seed-seed (such as the five grains). The commentary says that miscellaneous seeds refer to everything included outside of the four types. The Vinaya Commentary (Jie Shu) refers to celery and bamboo. The Sanghika (Sengqi) school considers it to be le liao, as detailed in the above commentary. If the following explains the situation of damage. 'Chopping and cutting duo', the commentary says 'committing a duoluo offense'. The above explains the completely growing ones, if broken, the following explains the withered ones. 'Mostly growing' means that the growing part exceeds half. The initial classification of the Sanghika (Sengqi) school first matches the five types. The stem is the branch. The heart is fuluo, basil. Liao is lanxiang. Rub [打-丁+修], cross both hands seventeen times. Grains refer to one rice, two red rice, three wheat, four kuangmai, five small beans, six soybeans, seven broad beans, eight peas, nine millet, ten glutinous millet, eleven hemp, twelve ginger ju, thirteen Jashi (梵語, Sanskrit, meaning unknown), fourteen Poluotu (梵語, Sanskrit, meaning unknown), fifteen Youzi (莠子, barnyard grass), sixteen Zhina (梵語, Sanskrit, meaning unknown), seventeen Jutuo Po (俱陀婆, 梵語, Sanskrit, all Sanskrit words whose meanings are not yet known). Fire purification encompasses five types because the above four purification methods are limited to treating certain situations. Next, explain the five fruits. The commentary says two dates, ripe refers to those on the tree. 'Ripe ones are born like green dates', ripe ones are born like green dates. Because they have been touched by fire, both inside and out are clean. Therefore, they can be eaten together with the pit. 'Skin' refers to the skin, without a pit but with seeds. The commentary says Biba (蓽茇, a spice), tastes spicy and fragrant. Nai (奈) is like Lingqin (林檎, crabapple) but smaller. The character chuang (創) is read in the level tone. Suan (𥢶), Zhigui says, coarse chaff skin is therefore called suan. This fruit is the smallest. The skin is like coarse chaff. The Light and Heavy Instrument (Qingzhong Yi) considers it to be pine and cypress seeds.

角即菱豆也。注中蒿者此屬子種。恐謂葉隔不成火凈。故準𥢶角以決之耳。但下示作凈法。已前五果火凈亦通。余凈各局。在文可尋。行護中有十一節。隨次點示。初明總凈。畏年少者恐彼不作凈語故。言春去者由先已凈不須凈語。已前種果皆可準之。故云餘事類知。若以下明壞種。越是方便死提即果罪。若草下明踐草。言欲令者即是故心。石下明護衣毛。石衣即苔蘚。毛謂蒸潤生者。皆有生性故。雨下明舉物。與下不犯相違。故注和會。夏下明暫系。夏有時限故遍言之。泥下明緣開。水下明護浮萍。擲石至天者何有此理。開必須法。令無自任恐生輕疑。故特注之。若下明作務。就葉飲者。以泥作手污不執余器故。水下明損凈萍。水草即萍等。若下明非久物。朝菌即地蕈。指歸云。此生於地。八月有朝生暮死。準此例上衣毛損應得吉。善見以凈人幼小故開。四分中註文指前。即僧祇系草文。釋第四緣。五分初明凈語。次列四種。解一即止。隨言通得。四皆云是即指前物。注顯知凈。知屬前人凈在比丘。由解此義故號凈人。不合下應加言字助之。若下明緣開。開路不犯。文言不故異上僧祇。罪多少中。初對十誦明當戒。十誦從種故止五罪。此律約業故隨多少。乃下次對僧祇辨前戒。明離地中。引律前明五生。通約就地。

【現代漢語翻譯】現代漢語譯本角即菱豆（一種水生植物，果實形狀像菱角）也。注中『蒿』（一種草本植物）者，此屬子種。恐怕有人認為葉子隔開就不能算作火凈（用火凈化），所以用菱角來決定。但下面說明了作凈法（凈化的方法），以前的五果（五種水果）火凈也通用，其餘的凈化方法各有侷限，在經文中可以找到。行護（行走的守護）中有十一節，依次點明指示。首先說明總凈（總的凈化），因為擔心年少的人不作凈語（凈化的語言）。說『春去』，是因為之前已經凈化過，不需要再說凈語。以前的種子和果實都可以參照這個方法，所以說『其餘的事情可以依此類推』。如果下面說明破壞種子，越過這個界限就是方便死提（一種罪名），也就是果罪（最終的罪過）。如果草下說明踐踏草地，說『想要』就是故意的。石下說明守護衣服和毛髮。石衣就是苔蘚，毛髮是指潮濕滋潤生長的東西，都有生性。雨下說明舉起物品。與下不犯（不違犯戒律）相違背，所以註釋中進行調和。夏下說明暫時繫掛。夏天有時限，所以普遍說明。泥下說明因緣開許（允許的因緣）。水下說明守護浮萍。擲石頭到天上，哪裡有這個道理？開許必須合法，讓人不要自作主張，以免產生輕慢懷疑，所以特別註釋說明。若下說明作務（勞作）。就著葉子喝水，因為用泥土弄髒了手，不拿其他器皿。水下說明損壞乾淨的浮萍。水草就是浮萍等。若下說明不是長久的東西。朝菌就是地蕈（一種蘑菇）。指歸（一種註釋）說，這種東西生長在地上，八月有朝生暮死的。參照這個例子，上面的衣服毛髮損壞應該得到吉祥。善見（人名）因為凈人（負責凈化的人）年幼，所以開許。四分律（一種律典）中的註文指向前面，也就是僧祇律（另一種律典）中關於系草的條文。解釋第四種因緣。五分律首先說明凈語，其次列出四種。解釋一種就停止，隨著語言都可以得到。四種都說是指前面的東西。註釋顯示知道凈化。知道屬於前面的人，凈化在於比丘（佛教僧侶）。因為理解這個意義，所以稱為凈人。『不合』下面應該加上『言』字來輔助說明。若下說明因緣開許。開路不犯戒，經文說『不故』，不同於上面的僧祇律。罪的多少中，首先對照十誦律（又一種律典）說明應當受戒。十誦律從種子開始，所以只判五種罪。這部律典根據業力，所以根據多少來判斷。乃下對照僧祇律辨別前面的戒律。說明離開地面中，引用律典前面說明五種生物，普遍地就地而論。

【English Translation】 English version 'Jiao' refers to 'lingdou' (water caltrop, an aquatic plant with fruits resembling water chestnuts). The 'hao' (a type of herbaceous plant) mentioned in the commentary belongs to the seed category. It is feared that some might think that separated leaves cannot be considered 'huojing' (purified by fire), so water caltrop is used to determine it. However, the following explains the method of 'zuojing' (purification), and the previous 'wuguo' (five fruits) 'huojing' is also generally applicable. Other purification methods have their limitations, which can be found in the scriptures. There are eleven sections in 'xinghu' (walking protection), which are pointed out and instructed in order. First, it explains 'zongjing' (general purification), because it is worried that young people will not speak 'jingyu' (purification language). Saying 'chunqu' (spring gone) is because it has already been purified before, so there is no need to say 'jingyu' again. Previous seeds and fruits can all refer to this method, so it is said that 'other matters can be inferred by analogy'. If the following explains destroying seeds, exceeding this limit is 'fangbiansiti' (a type of offense), which is 'guozui' (ultimate offense). If the grass below explains trampling on grass, saying 'wanting' means intentional. The stone below explains protecting clothes and hair. 'Shiyi' is moss, and hair refers to things that grow moist and moist, all of which have vitality. The rain below explains lifting objects. It contradicts 'yuxia bufan' (not violating precepts), so the commentary reconciles it. The summer below explains temporary hanging. Summer has a time limit, so it is generally explained. The mud below explains 'yinyuan kaixu' (permitted causes and conditions). The water below explains protecting duckweed. Throwing stones to the sky, where is this reason? 'Kaixu' (permission) must be legal, so that people do not act arbitrarily, so as not to cause contempt and suspicion, so special commentary instructions. If the following explains 'zuowu' (labor). Drinking water on the leaves, because the hands are soiled with mud, do not take other utensils. The water below explains damaging clean duckweed. Aquatic plants are duckweed, etc. If the following explains not long-lasting things. 'Chaojun' is 'dixun' (a kind of mushroom). 'Zhigui' (a kind of commentary) said that this thing grows on the ground, and in August, it lives in the morning and dies in the evening. Referring to this example, the damage to the clothes and hair above should be auspicious. 'Shanjian' (a person's name) allowed it because the 'jingren' (person in charge of purification) was young. The commentary in 'Sifenlu' (a kind of Vinaya) points to the front, which is the article about tying grass in 'Sengqilu' (another kind of Vinaya). Explain the fourth kind of cause. 'Wufenlu' first explains 'jingyu', and then lists four kinds. Explaining one will stop, and you can get it with the language. All four say that it refers to the previous things. The commentary shows that you know purification. Knowing belongs to the person in front, and purification lies in the Bhikkhu (Buddhist monk). Because of understanding this meaning, it is called 'jingren'. The word 'yan' should be added below 'buhe' to assist in the explanation. If the following explains 'yinyuan kaixu'. Opening the road does not violate the precepts. The scripture says 'bugu', which is different from the above 'Sengqilu'. In the amount of sin, first compare 'Shisonglu' (another Vinaya) to explain that you should be ordained. 'Shisonglu' starts from the seed, so only five sins are judged. This Vinaya is based on karma, so it is judged according to the amount. Then compare 'Sengqilu' to distinguish the previous precepts. Explain that in leaving the ground, the Vinaya is quoted to explain the five creatures in front, generally speaking on the ground.

柳榴枝種。枝可植故離地亦犯。榴即石榴。后明非五生。但除枝種余離地者。文列三判。尋之可見。槐櫰同類。葉細而青者名槐。大而黑者曰櫰。與地連者猶屬生故。不犯有十。初作法開。下九皆以若字間讀。墼謂土塊。除經行土者因損苔草故。

十二(佛在拘睒彌。闡陀犯罪。余比丘問以餘事答。作白制已遂惱僧喚來不來等。又作白制違白而作。故制)。身口二業邪曲惱僧喻如文綺。此據僧法故犯提罪。余非義語止犯吉羅。戒本云。妄作余語惱他(刪定戒作異語惱僧)。余語即口綺。惱他即身綺。即二戒同制也。釋中本律先明口綺。諸比丘問言。汝自知犯罪不。即作余語如文所引。而云等者律文續云。為論何理為語我。為誰是誰犯罪。罪由何生我不見罪。云何言我有罪。惱下明身綺。由制不得余語。后便觸惱眾僧。等者律接云。喚來不來不喚來便來。應起不起不應起便起。應語不語不應語便語(此語屬身綺與上不同)。不指如前。即結罪相。諸文中。成論實語次第三相俱有過故。非時者語不合宜。即名不義。衰惱謂令他不樂。無本謂師心也。即下指律眾學說法等戒。並非宜故。善見下此開應語不語。律下此約別人以論。不犯中初門口綺。重聽謂已疾不聞。參錯謂他言不了。若欲下次開身綺。初約非法羯磨明來

【現代漢語翻譯】現代漢語譯本柳樹和石榴樹的種子。樹枝可以種植，所以即使離開了土地也會犯戒。石榴就是石榴樹。后明的說法，石榴並非五生之列。但除了樹枝和種子，其餘離開了土地的，文獻中有三種判決，可以查閱。槐樹和櫰樹是同類。葉子細而青的叫做槐樹，葉子大而黑的叫做櫰樹。與土地相連的仍然屬於有生命的，所以不犯戒。有十種情況不犯戒。首先是作法時開啟。下面九種都用『若』字間隔開來讀。墼指的是土塊。除了經過的泥土，因為會損壞苔蘚草地。

十二（佛陀在拘睒彌（Kauśāmbī）時，闡陀（Chanda）犯罪。其他比丘用其他事情來回答。制定了白法后，就惱亂僧眾，叫來不來等等。又制定了白法，違反白法而行事，所以制定此戒）。身業和口業邪曲，惱亂僧眾，比喻如同華麗的文綺。這是根據僧眾的法規，所以犯提舍尼罪。其餘不合義理的話，只犯吉羅罪。《戒本》上說：『虛妄地作其他言語惱亂他人』（刪定的戒律作『異語惱僧』）。其他言語就是口綺，惱亂他人就是身綺，就是兩條戒律共同制定的。釋義中，《根本律》先說明口綺。諸位比丘問他說：『你自己知道犯罪了嗎？』就說其他言語，如文中所引。而說『等等』，律文中接著說：『爲了討論什麼道理而對我說？爲了誰？是誰犯罪？罪由什麼產生？我沒有看見罪，怎麼說我有罪？』惱亂下面說明身綺。因為制定了不得說其他言語，後來就觸惱眾僧。『等等』，律文接著說：『叫來不來，不叫來就來，應該起不起，不應該起就起，應該說不說，不應該說就說』（這些話屬於身綺，與上面不同）。不指責如同前面所說，就是總結罪相。各種文獻中，《成實論》認為實語、次第、相狀都存在過失，所以非時宜的話不合宜，就叫做不義。衰惱是指使他人不快樂。無本是指師心自用。下面指律眾學習說法等戒，並非適宜。善見下面是開許應該說和不應該說的情況。律下面是針對別人來討論。不犯戒中，首先是口綺。重聽是指已經生病聽不見。參錯是指他人言語不清楚。如果想要下面是開許身綺。首先是針對非法羯磨來說明來。

【English Translation】 English version Seeds of willow and pomegranate trees. Branches can be planted, so even if separated from the ground, it constitutes an offense. Pomegranate is just the pomegranate tree. According to later Ming interpretations, pomegranate is not among the five types of living things. However, apart from branches and seeds, for the rest that are separated from the ground, there are three types of judgments in the texts, which can be consulted. Locust trees and Huai trees are of the same kind. Those with thin and green leaves are called locust trees, and those with large and black leaves are called Huai trees. Those connected to the ground still belong to living things, so it is not an offense. There are ten situations where it is not an offense. First is when opening during the procedure. The following nine are all read with the word 'if' interspersed. 'Ji' refers to clods of earth. Except for passing through the soil, because it will damage the moss and grass.

Twelve (When the Buddha was in Kauśāmbī, Chanda committed an offense. Other Bhikkhus answered with other matters. After establishing the white Dharma, he harassed the Sangha, calling them to come but they didn't, etc. Also, the white Dharma was established, acting against the white Dharma, so this precept was established). The evil and crooked actions of body and speech, harassing the Sangha, are likened to ornate brocade. This is according to the regulations of the Sangha, so it constitutes a Tissaniya offense. The remaining words that are not in accordance with righteousness only constitute a Dukkaṭa offense. The Vinaya says: 'Falsely making other words to harass others' (The revised Vinaya says 'different words to harass the Sangha'). Other words are speech embellishment, harassing others is bodily embellishment, which is the joint establishment of the two precepts. In the interpretation, the Fundamental Vinaya first clarifies speech embellishment. The Bhikkhus asked him: 'Do you know that you have committed an offense?' Then he said other words, as quoted in the text. And saying 'etc.', the Vinaya text continues: 'For what reason are you speaking to me? For whom? Who committed the offense? From what does the offense arise? I do not see the offense, how can you say I have committed an offense?' Harassment below clarifies bodily embellishment. Because it was established that other words should not be spoken, later it offended the Sangha. 'Etc.', the Vinaya text continues: 'Called to come but doesn't come, not called to come but comes, should rise but doesn't rise, should not rise but rises, should speak but doesn't speak, should not speak but speaks' (These words belong to bodily embellishment, which is different from the above). Not pointing out is as mentioned before, which is summarizing the characteristics of the offense. In various texts, the Tattvasiddhi Śāstra believes that truthful words, sequence, and characteristics all have faults, so untimely words are not appropriate, which is called unrighteous. Causing distress refers to making others unhappy. Without a basis refers to using one's own mind. Below refers to the precepts of the Sangha learning Dharma, etc., which are not appropriate. Samantapāsādikā below is the allowance for what should be said and what should not be said. The Vinaya below is discussing in relation to others. Among the non-offenses, first is speech embellishment. Hard of hearing refers to being sick and unable to hear. Confused refers to others' words being unclear. If wanting below is the allowance for bodily embellishment. First is explaining coming in relation to illegal Karma.

不來。若一下次約頭陀病難明起不起。若惡下約非問非法明語不語。如上三位一一相違。事同非犯。以緣別故。若小下失口非意如常所開。

十三(佛在羅閱城。慈地比丘嫌罵沓婆故制。與僧殘二謗同時)。名中雲僧簡私請故。疏云。嫌罵兩戒同惱知事。不殊故合制也。緣中一三六屬知事。餘三屬能犯。初緣中初科。五分通單白。四分唯白二。餘人即佐助者。誣謂欺枉。四分緣起。即沓婆羅漢厭無學身求堅固法。佛令營僧事。羯磨請之。次科初示犯。正拜即僧法差者。彼律通召差人為拜人。不獨知事。業疏引云。一切拜人羯磨。並四人法是也。展轉倩人同犯者。由彼自倩即同正人。五分餘人應非自倩。或是部別之異。因下引緣。彼云。時捕魚者網得一大魚有百頭頭頭各異。世尊見之呼名即應。佛問。汝母何處。答。在圊廁中。佛言。此魚迦葉佛時作三藏比丘。以惡口故受雜類頭報。母愛其利養作廁中蟲。引此緣者深誡後學。而世講師身臨法座多相毀讟。請思來報彌須畏慎。釋第四中註文傳誤。合作大書。反上者聞聲不見面。如隔障處。疏云。此與罵戒有四別。一前是泛僧。此僧知事。二前戒不問虛實。此說實不犯。三罵詞不同(前列多種毀呰。此戒但言愛恚)。四前非知事見聞互離輕。此敬護重。互離犯提。若

【現代漢語翻譯】現代漢語譯本：不來[指不應前來]。如果下次約定頭陀（苦行者）生病，難以明確是否能夠前來。如果惡劣地約定，不詢問是否符合佛法，不明確說或不說[指不明確告知能否前來]。如以上三種情況，一一相互違背，事情相同，不構成違犯[僧殘戒]，因為緣由不同。如果因為口誤，並非本意，如同通常所開許的情況[不構成違犯]。

十三[指僧殘第十三條戒]。佛在羅閱城（王舍城），慈地比丘因為嫌棄謾罵沓婆（Tāpas，僧中知事）而制定此戒。與僧殘第二條戒——兩舌謗——同時制定。戒條名稱中說，因為僧眾簡化了私自請求[知事]的程式。疏中說，嫌棄和謾罵這兩條戒都使知事惱怒，沒有區別，所以合併制定。緣由中，第一、三、六條屬於知事[的責任]，其餘三條屬於能犯[戒者]。最初的緣由中，最初一科，五分律通許單白[羯磨]，四分律只允許白二[羯磨]。其餘人是指佐助者。誣謂是欺騙冤枉。四分律的緣起是，沓婆羅漢（Tāpas，已證阿羅漢果位的知事）厭倦了無學之身，尋求堅固之法。佛陀讓他營管僧事，通過羯磨[法]請求他。其次一科，最初顯示了犯戒[的情況]。正拜是指僧法差遣者。彼律[指四分律]通稱召請差遣人為拜人，不單指知事。《業疏》引用說，一切拜人的羯磨，都是四人法。輾轉請人[幫忙]同樣犯戒，因為他自己請人就等同於正請之人。五分律中，其餘人應該不是自己請人，或許是部派之間的差異。因為下面引用了一個因緣故事。故事說，當時捕魚的人網到一條大魚，有一百個頭，每個頭都各不相同。世尊見到它，呼喚它的名字，它立刻應答。佛問，你的母親在哪裡？回答說，在廁所中。佛說，這條魚在迦葉佛（Kāśyapa Buddha）時期，是一位做三藏（Tripiṭaka）的比丘，因為惡口的原因，受到雜類頭的果報。他的母親因為貪愛他的利養，轉生為廁所中的蟲。引用這個因緣故事，是爲了深刻告誡後來的學人。而現在的講師身臨法座，卻多有互相譭謗詆譭的情況，請思考未來的果報，務必畏懼謹慎。解釋第四[種情況]中的註文有傳抄錯誤，應該寫成大字。反上者是指聽到聲音卻見不到面，如同隔著屏障的地方。疏中說，這與罵戒有四個區別：一是前者是泛指僧眾，這裡是指僧中知事；二是前一條戒不問虛實，這裡說的是實情不犯戒；三是罵詞不同（前一條戒列舉了多種譭謗詆譭，這條戒只說了愛和恚[兩種情況]）；四是前一條戒如果知事見聞互相分離，罪過較輕，這條戒是敬護知事，罪過較重，互相分離就犯偷蘭遮罪（sthūlātyaya）。如果[知事]

【English Translation】 English version: 'Not coming' [referring to not being able to come]. If next time, the appointed Tudong (ascetic) is sick, it is difficult to clearly determine whether he can come. If the appointment is made badly, without asking whether it complies with the Dharma, and without clearly saying or not saying [referring to not clearly informing whether he can come]. As in the above three situations, each contradicting each other, the matter is the same, it does not constitute a violation [of the Sanghavasesa rule], because the reasons are different. If it is a slip of the tongue, not intentional, as in the usually permitted situation [it does not constitute a violation].

Thirteen [referring to the thirteenth Sanghavasesa rule]. The Buddha, in Rajagriha (Rājagṛha), established this rule because the Bhikshu Cīradatta disliked and scolded Tapas (Tāpas, the Sangha administrator). It was established at the same time as the second Sanghavasesa rule—slanderous tale-bearing. The name of the rule states that it is because the Sangha simplified the procedure of privately requesting [the administrator]. The commentary says that both the rules of disliking and scolding annoy the administrator, there is no difference, so they are combined to establish. In the reasons, the first, third, and sixth belong to the administrator's [responsibility], and the remaining three belong to the one who can violate [the rule]. In the initial reason, the initial section, the five-part Vinaya generally allows single announcement [karma], and the four-part Vinaya only allows double announcement [karma]. The remaining people refer to the assistants. 'Accusation' means deceiving and falsely accusing. The origin of the four-part Vinaya is that the Arhat Tapas (Tāpas, the administrator who has attained Arhatship) was tired of the state of no-more-learning and sought the Dharma of firmness. The Buddha asked him to manage the Sangha affairs and requested him through karma [procedure]. The second section initially shows the [situation of] violating the rule. 'Proper appointment' refers to the one dispatched by the Sangha Dharma. The Vinaya [referring to the four-part Vinaya] generally refers to the one who summons and dispatches as the appointer, not just the administrator. The 'Karma Commentary' quotes that all karma of appointers is the four-person Dharma. Asking someone else [for help] also violates the rule, because asking someone himself is equivalent to the one who properly asks. In the five-part Vinaya, the remaining people should not be asking themselves, perhaps it is a difference between the schools. Because below, an origin story is quoted. The story says that at that time, fishermen caught a large fish with a hundred heads, each head different. The World Honored One saw it, called its name, and it immediately answered. The Buddha asked, 'Where is your mother?' It answered, 'In the toilet.' The Buddha said, 'This fish, during the time of Kashyapa Buddha (Kāśyapa Buddha), was a Bhikshu who practiced the Tripitaka (Tripiṭaka). Because of evil speech, he received the retribution of various kinds of heads. His mother, because of greed for his offerings, was reborn as a worm in the toilet.' Quoting this origin story is to deeply warn later learners. However, the current lecturers, sitting on the Dharma seat, often slander and defame each other. Please consider the future retribution, and be sure to be fearful and cautious. The explanation of the note in the fourth [situation] has a transcription error, it should be written in large characters. 'Opposing the above' refers to hearing the sound but not seeing the face, like being behind a barrier. The commentary says that this has four differences from the rule of scolding: first, the former refers to the Sangha in general, this refers to the Sangha administrator; second, the previous rule does not ask about truth or falsehood, this says that the truth does not violate the rule; third, the words of scolding are different (the previous rule lists various kinds of slander and defamation, this rule only speaks of love and hatred [two situations]); fourth, if the administrator's seeing and hearing are separated in the previous rule, the offense is lighter, this rule is to respect and protect the administrator, the offense is heavier, and separation constitutes a sthūlātyaya offense (sthūlātyaya). If [the administrator]

下相因而制。不犯中明同友相利。故無有過。

十四(佛在舍衛。長者請僧。十七群取僧坐具露敷往食。不收風塵蟲鳥壞污。因制)。多論三義故制。一須掌護使資身行道得安樂故。二同心愛惜長彼信敬故。三令受用福反資施主善根成就故。列緣中僧物有三。如回僧物戒。今取已舍與僧犯墮。餘二結輕。床即繩床木床。敷謂臥具坐褥。釋五中。五分初明犯墮。並以事異而犯同故三皆言亦。初見不舉。雖非自敷不惜護故。尼寺犯者皆僧物故。借俗犯者恐損失故。若下明犯輕。二緣俱非心過。但情慢故吉。僧祇中。初明安像必約露處。手觸即同受用故犯。若下明囑他不舉亦開。文標春月不慮損故。余時義應不許。若行下明別制。此非僧物但是乖儀。有違應吉。多論游房吉者非捨去故。四分有四。初明捨去方便。次第四種並以若字分之。初囑知事。二舉屏處。三好蓋覆。四作意還上句明即還。應下脫去字。律云便應去。又疑。便字寫倒。今將連下讀之。言雨中者律云。若疾雨疾還。不壞坐具者應往。若中雨中行及得還者應往。若少雨少行及得還者應往(皆謂去時作如是意)。今但云隨雨及時。通收義足。彼下總結。初明順法。若不下明違犯。正罪方便如文所列。言還悔者律云。一足門外一足門內。欲去而不去也。若二

下次明同犯。律云。下座意謂上座當收。而上座竟不收故犯二罪。不收故提。復以非威儀故吉(輒使上座故犯二罪)。又上座意謂下座當收。而不收上座犯提。俱不收者律云。二人不前不後也(謂同臘者)。餘下三明余物。空床非所用臥者。表裡即內外謂摘開各處。非全物也。若下四明別務。思惟即禪定。不犯中但明囑付二人。律文更列力勢所持命梵二難。不作次第而去不犯。◎

◎十五(佛在舍衛。客比丘在邊房宿。不語便去臥具壞爛。故制)。僧物制意同前。緣中第五犯相有二。如后釋中。疏云。所以分二戒者。一屏露異。二得罪。異露則出門屏則出界。又決去出界。暫往三宿三開緣。異露則兩相緩急(緩則如上方便。急謂勢力命梵等緣不作次第)。屏則開於二夜(屏是房室故有斯開)。釋中初明出界犯。前示方便。若不下結犯。若即下次明三宿犯。初示方便。不下結犯。不犯者如上。方便已在界外。水陸命梵等緣皆開。

十六(佛在舍衛。六群十七群同道行至無住處。十七群求得住處。六群知強於中間敷臥具宿。故制)。釋中律文分三。初釋中間。約身四邊者明其迫窄不相容也。以間寬不妨。開無犯故。次釋臥具且列四種。余物準知。若下三約心明犯。開不知故。十誦于中敷已又作多事惱他。意令

【現代漢語翻譯】現代漢語譯本下次明知故犯同樣的錯誤。律中說：『下座』（比丘資歷較淺者）認為『上座』（比丘資歷較深者）應當收拾，而『上座』最終沒有收拾，因此犯兩種罪過。不收拾因此觸犯『提舍尼』（一種戒律）。又因為不合威儀而觸犯『吉羅』（一種輕罪）（擅自使喚『上座』因此犯兩種罪過）。另外，『上座』認為『下座』應當收拾，但『下座』沒有收拾，『上座』觸犯『提舍尼』。如果雙方都不收拾，律中說：『二人不前不後』（指戒臘相同的人）。其餘下面三條說明其餘物品。空床指不用於睡覺的床。『表裡』即內外，指拆開各處，不是整個物品。如果下面四條說明其他事務。『思惟』即禪定。不犯的情況中只說明囑咐二人。律文中還列出力勢所持、性命、梵行這兩種危難情況。不按順序離開也不犯戒。

◎十五（佛陀在舍衛城。有客居比丘在邊上的房間住宿，不打招呼就離開，導致臥具損壞腐爛，因此制定此戒）。僧伽物品的制定意義與之前相同。緣起中第五條犯相有兩種，如後面的解釋中所說。疏文中說：『之所以分為兩條戒律，一是屏處和露處不同，二是得罪不同。』離開露處則出門，離開屏處則出界。又決定離開出界的情況，暫時前往三夜可以開緣。離開露處則兩種情況有緩急（緩的情況如上面的方便，急的情況指勢力、性命、梵行等原因不按順序）。離開屏處則開許兩夜（屏處是房間，因此有這樣的開許）。解釋中首先說明出界犯戒。前面說明方便。如果下面總結犯戒。如果緊接著下面說明三夜犯戒。首先說明方便。下面總結犯戒。不犯的情況如上。方便已經在界外。水、陸、性命、梵行等原因都可以開許。

十六（佛陀在舍衛城。六群比丘和十七群比丘一同行走，到達沒有住處的地方。十七群比丘找到住處。六群比丘明知強行在中間鋪設臥具住宿，因此制定此戒）。解釋中律文分為三部分。首先解釋中間。『約身四邊』說明其狹窄不能容身。因為間隔寬敞不妨礙，開許沒有犯戒。其次解釋臥具，先列出四種。其餘物品可以類推得知。如果下面第三部分從內心說明犯戒。開許不知情的情況。十誦律中說在其中鋪設后又做很多事來惱亂他人，意圖...

【English Translation】 English version Next time, knowingly commit the same offense. The Vinaya says: 'The junior monk' (a bhikkhu of lesser seniority) thinks that 'the senior monk' (a bhikkhu of greater seniority) should tidy up, but 'the senior monk' ultimately does not tidy up, therefore committing two offenses. Not tidying up therefore violates 'Tissaneyya' (a type of precept). Also, because it is not in accordance with proper conduct, it violates 'Dukkata' (a minor offense) (presumptuously ordering 'the senior monk' therefore commits two offenses). In addition, 'the senior monk' thinks that 'the junior monk' should tidy up, but 'the junior monk' does not tidy up, 'the senior monk' violates 'Tissaneyya'. If neither of them tidies up, the Vinaya says: 'The two are neither before nor after' (referring to those of the same monastic age). The remaining three below explain the remaining items. An empty bed refers to a bed not used for sleeping. 'Inside and outside' refers to the inside and outside, meaning disassembled parts, not the entire item. If the four below explain other matters. 'Reflection' refers to meditation. The non-offense situation only explains entrusting two people. The Vinaya text also lists the two difficult situations of being held by force, life, and Brahma-conduct. Leaving without following the order is also not an offense.

◎15 (The Buddha was in Savatthi. A guest bhikkhu stayed in a room on the side, left without saying goodbye, causing the bedding to be damaged and rotten, hence this precept was established). The meaning of establishing Sangha property is the same as before. In the origin, the fifth offense has two aspects, as explained later. The commentary says: 'The reason for dividing into two precepts is that the secluded and exposed places are different, and the offenses are different.' Leaving an exposed place is going out the door, leaving a secluded place is going out of bounds. Also, deciding to leave the boundary, temporarily going for three nights can be an exception. Leaving an exposed place has two situations of urgency (the slow situation is like the above convenience, the urgent situation refers to reasons such as force, life, Brahma-conduct, etc., not following the order). Leaving a secluded place allows two nights (a secluded place is a room, hence this allowance). The explanation first explains the offense of leaving the boundary. The previous explanation is convenient. If the following concludes the offense. If the following immediately explains the offense of three nights. First explain the convenience. The following concludes the offense. The non-offense situation is as above. The convenience is already outside the boundary. Water, land, life, Brahma-conduct, etc., can all be allowed.

16 (The Buddha was in Savatthi. The group of six bhikkhus and the group of seventeen bhikkhus walked together, arriving at a place with no lodging. The group of seventeen bhikkhus found lodging. The group of six bhikkhus knowingly forced their way in the middle to set up bedding and stay, hence this precept was established). The explanation divides the Vinaya text into three parts. First, explain the middle. 'Around the body' explains its narrowness and inability to accommodate the body. Because the interval is wide and does not hinder, it is allowed to have no offense. Second, explain the bedding, first listing four types. The remaining items can be inferred. If the third part below explains the offense from the heart. Allowing for the situation of not knowing. The Ten Recitations Vinaya says that after setting up in it, they do many things to disturb others, intending...

避去故。隨事結且列八種。不出聲色。隨他之語總收一切。不犯中。初句不知。次五並以若字分之。下明難緣共成七也。語已住者彼許容也。親舊教者彼自召也。倒地轉側皆非意也。命梵等者文略力勢所持及系閉也。

十七(佛在舍衛。六群十七群在道行至小住處。十七群先入寺掃灑令凈。六群知故驅起牽出。因制)。犯緣中初簡三時。春冬分房有上座來下座應避。非定屬己牽出數故。夏房不爾稀故結輕。釋中四分為二。初通示多少。隨所牽者此約人也。隨出房者即約處也。若牽下別釋多少。並約出戶明犯分齊。文引兩句互明多犯。準律初后出二俱句。文云。若牽多人出多房多墮。一人出一房一墮。則四句備矣。上約牽出犯重。若持下明不牽犯輕。律云。若持他物出(好將出也)。若擲著戶外(謂棄擲也。此是兩相不可違讀)。閉戶外者因彼出外不令入故。僧祇初明牽人。牽出是身犯。呵叱即口犯。一一墮者不同四分約出戶也。若瞋下次明驅畜。十誦中。鼾(音汗)。鼻聲也。據非驅逐惱他事同。文制不應違。須小過。五分初開折辱弟子。以慈濟故。若下次制惱他。不喜人謂他所怨嫌者。出亦言者非驅逐也。不犯有四。初開非意無恚者謂。后至人隨次出者即前住者謂。見上座來自避去也。共下次開護戒。若下三

【現代漢語翻譯】現代漢語譯本：避開原來的地方。隨著事情的發生，列出八種情況。不出聲，不顯露顏色。將其他人的話語全部接受。不違背中道。第一句不明白。接下來的五句都用『若』字來區分。下面說明困難的因緣共同成就七種情況。話語已經停止的地方，對方允許。親戚朋友教導的地方，對方自己召喚。倒地翻滾都不是本意。命令梵天等，文字省略了力量和趨勢所維持的以及被囚禁的情況。

十七（佛陀在舍衛城。六群比丘和十七群比丘在路上行走，到達一個小住處。十七群比丘先進入寺廟打掃乾淨。六群比丘明知故犯，驅趕他們並將他們拉出去。因此制定戒律）。在違犯的因緣中，首先簡要說明三種時間。春天和冬天分房間，有上座比丘來，下座比丘應該避讓。因為不是固定屬於自己的，所以拉出去才算違犯。夏天房間的情況不同，因為人少，所以違犯較輕。解釋中，四分律分為兩部分。首先，總的說明多少。隨著所牽連的人，這是指人。隨著離開房間，這是指地方。如果牽連到下座比丘，分別解釋多少，都是指離開門口來明確違犯的界限。文中引用兩句話互相說明多次違犯。按照律藏，最初和最後出去的都構成違犯。文中說：『如果牽連多人，離開多個房間，多次墮落。』一人離開一個房間，一次墮落。那麼四句話就完備了。上面是關於牽拉出去犯重罪的情況。如果拿著東西，下面說明不牽拉犯輕罪。律藏中說：『如果拿著別人的東西出去（好好地拿出去）。』『如果扔到門外（指丟棄。這是兩種情況，不可違背地理解）。』關上門外，是因為對方出去后不讓他進來。僧祇律首先說明牽拉人。牽拉出去是身體的違犯。呵斥就是口頭的違犯。每一次墮落不同於四分律中關於離開門口的規定。如果嗔怒，下面說明驅趕畜生。十誦律中，鼾（音汗），是鼻子的聲音。根據不是驅逐，惱亂他人，事情相同。文中規定不應該違背。需要小過。五分律首先開許折辱弟子，因為慈悲救濟的緣故。如果下面制定惱亂他人。不喜歡的人指他人所怨恨的人。出去也說，不是驅逐。不違犯有四種情況。首先開許不是本意，沒有嗔恚。後面來的人隨著次序出去，指前面住的人。看見上座比丘自己避讓離開。共同下面開許守護戒律。如果下面三種情況。

【English Translation】 English version: Avoid the original place. According to the matter, list eight kinds of situations. Without sound or color. Totally accept other people's words. Do not violate the Middle Way. The first sentence is not understood. The next five sentences are distinguished by the word 'if'. The following explains that the difficult causes and conditions together accomplish seven kinds of situations. Where the words have stopped, the other party allows it. Where relatives and friends teach, the other party summons themselves. Falling to the ground and rolling are not intentional. Ordering Brahma (Brahma, a deity in Hinduism and Buddhism) etc., the text omits the power and trend that are maintained and the situation of being imprisoned.

Seventeen (The Buddha was in Shravasti (a major city in ancient India). The Six Group Bhikkhus (a group of monks known for their misconduct) and the Seventeen Group Bhikkhus were walking on the road and arrived at a small dwelling place. The Seventeen Group Bhikkhus entered the temple first and cleaned it. The Six Group Bhikkhus knowingly violated the rule, drove them away and pulled them out. Therefore, the precepts were established). In the causes and conditions of violation, first briefly explain the three times. In spring and winter, rooms are divided, and when a senior Bhikkhu (a fully ordained Buddhist monk) comes, a junior Bhikkhu should give way. Because it is not fixed as one's own, pulling it out is considered a violation. The situation in the summer room is different because there are fewer people, so the violation is lighter. In the explanation, the Four-Part Law (Dharmaguptaka Vinaya) is divided into two parts. First, a general explanation of the quantity. With the people involved, this refers to people. With leaving the room, this refers to the place. If a junior Bhikkhu is involved, explain the quantity separately, all referring to leaving the doorway to clarify the boundaries of the violation. The text quotes two sentences to explain multiple violations to each other. According to the Vinaya (the regulatory framework for the monastic community), the initial and final departures both constitute a violation. The text says: 'If many people are involved, leaving multiple rooms, there are multiple falls.' One person leaves one room, one fall. Then the four sentences are complete. The above is about the situation of pulling out and committing a serious crime. If holding something, the following explains that not pulling is a minor crime. The Vinaya says: 'If you take other people's things out (take them out properly).' 'If you throw it outside the door (referring to discarding it. These are two situations, which cannot be understood in violation).' Closing the door outside is because after the other party goes out, they are not allowed to come in. The Sangha (the Buddhist monastic order) first explains pulling people. Pulling out is a violation of the body. Scolding is a violation of the mouth. Each fall is different from the provisions of the Four-Part Law regarding leaving the doorway. If angry, the following explains driving away livestock. In the Ten Recitation Vinaya (Sarvastivada Vinaya), snoring (pronounced hàn) is the sound of the nose. According to not driving away, disturbing others, the matter is the same. The text stipulates that it should not be violated. A small fault is required. The Five-Part Law (Mahisasaka Vinaya) first allows insulting disciples because of compassion and relief. If the following stipulates disturbing others. People who are not liked refer to those who are resented by others. Going out also says, not driving away. There are four situations in which there is no violation. First, it is allowed that it is not intentional and there is no anger. The people who come later go out in order, referring to the people who live in front. Seeing a senior Bhikkhu, they avoid leaving on their own. Together, the following allows guarding the precepts. If the following three situations.

開簡穢。以此九人非同儔故。四破中闕正命。因下四開難緣。若不牽出必致損已。故云因此。辨異中。強敷不開穢境故須明之。俗處不簡寄他舍故。僧處須簡非同住故。

十八(佛在舍衛。有比丘在重屋上住。坐脫腳床腳脫墮比丘身。壞身出血仰面恚罵。因制)。但標名列緣。而不釋者末世事稀。若復委明不濟時要。前後諸戒有略皆爾。不知此旨全迷鈔宗。然恐初學臨文致壅。故略引釋余廣如疏。初緣重屋平地非犯(疏有四緣。第二云。薄覆明易陷也)。二脫腳律云。腳入髀(疏云。明將脫不久也)。三坐臥犯者廣解唯臥犯。今從戒本坐臥齊犯。律中若獨坐床一板床浴床。坐者皆吉。不犯者若坐旋腳直腳曲腳無腳床(皆謂不脫)。若床支大(雖脫有所承故)。若脫腳安細腰(謂有釘鈕)。若重屋板覆厚覆等。若板床坐(謂以板藉)。若脫腳坐(除去腳也)並開。

十九(佛在俱睒毗。闡陀起屋蟲水和尼招譏。故制)。此中大意過在違慈。疏引光師云。重已所輕(房屋)。輕他所重(蟲命)。深乖慈惻故須急制。釋第四中。初明蟲水。若下次明諸漿。律云除水已若有蟲酪漿等。則知余物皆制。不獨蟲水也。酪分清濁。餘二可解。戒本但明用澆泥草。今就廣文互投皆墮。一切下總結罪相。下引五分用水澆物。

【現代漢語翻譯】現代漢語譯本開簡穢（開始時要區分不清凈的地方）。因為這九種情況與通常不同，所以要破除四種破戒中的正命（如法的生活方式）。因為接下來的四種情況容易導致違犯戒律的因緣，如果不事先指出，必定會導致自身受損，所以說『因此』。在辨別差異中，爲了強調說明不清凈的境界，所以必須明確指出。在俗人居住的地方，不區分借住的房屋。在僧人居住的地方，必須區分，因為不是共同居住。

十八（佛陀在舍衛城。有一位比丘住在高樓上，坐在脫落了腳的床上，床腳脫落砸到比丘身上，導致身體受傷出血，仰面憤怒咒罵，因此制定此戒）。這裡只標明名稱和列出因緣，而不解釋，是因為末世這種情況很少發生。如果詳細解釋，也無法滿足當下的需要。前後所有的戒律有省略的地方都是這樣。不瞭解這個宗旨，就完全迷惑了鈔書的宗義。但恐怕初學者閱讀時遇到阻礙，所以略微引用解釋，其餘的詳細內容可以參考疏文。最初的因緣是高樓，在平地上不算違犯（疏文中有四種因緣，第二種說：『薄的覆蓋物容易塌陷』）。第二是脫落的床腳，律中說：『腳進入大腿』（疏文說：『說明即將脫落不久』）。第三是坐臥，廣義的解釋只有臥才算違犯。現在按照戒本，坐臥都算違犯。律中如果獨自坐在單板床、浴床上，坐著都是吉祥的，不違犯。不違犯的情況是，如果坐在旋轉腳、直腳、曲腳、沒有腳的床上（都指不會脫落）。如果床的支撐很大（即使脫落也有所支撐）。如果脫落的床腳安裝了細腰（指有釘鈕）。如果是高樓、板覆蓋厚覆蓋等。如果是板床坐（指用板墊著）。如果脫落床腳坐（除去床腳），都可以開許。

十九（佛陀在俱睒彌城。闡陀建造房屋，因為蟲子和水與尼（比丘尼）招致譏諷，所以制定此戒）。這裡的大意在於違背了慈悲。疏文引用光師的話說：『自己認為輕的（房屋），他人認為重的（蟲命）。』深深違背了慈悲之心，所以必須緊急制定此戒。解釋第四條中，首先說明蟲子和水。如果下次說明各種漿液。律中說除了水以外，如果有蟲、酪漿等，就知道其餘的東西都禁止，不只是蟲和水。酪分為清和濁。其餘兩種可以理解。戒本只說明用澆泥土和草。現在按照廣文，互相投擲都會墮落。一切下面總結罪相。下面引用五分律用水澆物。

【English Translation】 English version Opening: Distinguishing between clean and unclean (at the beginning, one must differentiate between clean and unclean places). Because these nine situations are different from the norm, one must break the 'right livelihood' (righteous way of living) among the four defeats. Because the following four situations easily lead to conditions for violating the precepts, if they are not pointed out in advance, it will inevitably lead to self-harm, hence the saying 'therefore'. In distinguishing differences, in order to emphasize the unclean realm, it must be clearly pointed out. In places where laypeople live, there is no distinction between borrowed houses. In places where monks live, distinctions must be made because they do not live together.

Eighteen (The Buddha was in Shravasti. There was a Bhikshu living in a high building, sitting on a bed with a detached leg. The detached bed leg fell on the Bhikshu's body, causing injury and bleeding. He looked up and cursed angrily, hence this precept was established). Here, only the names are marked and the causes are listed, without explanation, because such situations rarely occur in the degenerate age. If explained in detail, it would not meet the needs of the present. All the precepts before and after that have omissions are like this. Those who do not understand this purpose are completely confused about the meaning of the commentaries. But fearing that beginners will encounter obstacles when reading, so I slightly quote the explanation, and the rest of the details can be found in the commentaries. The initial cause is a high building, which is not a violation on flat ground (the commentary has four causes, the second says: 'A thin covering is easy to collapse'). The second is a detached bed leg, the Vinaya says: 'The leg enters the thigh' (the commentary says: 'It shows that it will soon fall off'). The third is sitting and lying down, the broad explanation only considers lying down as a violation. Now, according to the precepts, both sitting and lying down are considered violations. In the Vinaya, if one sits alone on a single-board bed or a bathing bed, sitting is auspicious and not a violation. Situations that are not violations are if one sits on a bed with rotating legs, straight legs, curved legs, or no legs (all referring to not falling off). If the support of the bed is large (even if it falls off, there is support). If the detached bed leg is installed with a thin waist (referring to having nails and buttons). If it is a high building, a thick covering, etc. If sitting on a board bed (referring to using a board as a cushion). If sitting on a detached bed leg (removing the bed leg), all are allowed.

Nineteen (The Buddha was in Kausambi. Chanda built a house, because of insects and water and the Bhikshuni (female monastic) invited ridicule, hence this precept was established). The main idea here is that it violates compassion. The commentary quotes Guangshi saying: 'What one considers light (the house), others consider heavy (the lives of insects).' It deeply violates the heart of compassion, so this precept must be urgently established. Explaining the fourth item, first explain insects and water. If the next time explain various liquids. The Vinaya says that except for water, if there are insects, cheese, etc., then it is known that the rest of the things are prohibited, not just insects and water. Cheese is divided into clear and turbid. The other two can be understood. The precepts only state using it to pour mud and grass. Now, according to the broad text, throwing each other will cause a fall. The following summarizes the signs of sin. The following quotes the Five-Part Vinaya using water to pour things.

本律以物擲水。並計蟲魚多少為量。故云一一墮也。問。此戒為約用水為約蟲死。答。戒疏云。此不就損命中制。是深防制。若彼命斷自依畜戒。是知蟲雖不死計數成犯。問。蟲不可知罪寧有數。答。此據漫心不論知數。隨用隨擲冥獲多罪。宿云轉轉。食云咽咽。衣云著著。例皆爾也。若爾懺悔如何陳相。答。罪必可知。隨數牒入。不可知者。但云不憶如后自顯。釋第三中。初引經明粗細二類。意顯細蟲。明須漉用。十分之一明其極細。千萬由延示其極粗。如摩竭魚金翅鳥蟒蛇之類。次科僧祇初護梵行不可居也。若下明漉用。或是元無。或曾漉竟。春夏朝中並應諦視。五分初示蟲水。蟲取可見即入制限。多論身子天眼觀空中蟲。如水邊砂器中粟。遂斷食。佛因制云。但肉眼所見漉囊所得。文與此同。故知大集微塵十分之一教所不制也。若下次明用犯。無下三制持行。違此吉羅。不犯中。初開迷想心不當境。若下次開手觸。若漉下明順教也。

二十(佛在拘睒毗。闡陀起房重覆不止。屋便摧破人嫌。故制)。緣中第二戒疏無自作字。以但制看覆故。疏云。何故看覆無自覆者。答不看房成有受用義。自覆招譏。重故不許。或可從緣起說。由使人作因即制戒。第三緣若去見聞互離吉羅。俱離不犯。得房受用。言三節者

{ "translations": [ "現代漢語譯本", "本律以物品投擲水中，並以蟲魚的多少作為衡量標準，所以說『一一墮也』。問：此戒是約束用水，還是約束蟲的死亡？答：《戒疏》說：『此不就損害生命而制定，是深層的防範。』如果那些蟲的生命斷絕，自然依照殺害畜生的戒律處理。由此可知，即使蟲沒有死亡，計數也會構成犯戒。問：蟲的數量不可知，罪過怎麼會有數量呢？答：這是根據漫不經心的心態來判斷，不論是否知道數量。隨著使用和投擲，暗中獲得許多罪過。像《宿》中說的『轉轉』，《食》中說的『咽咽』，《衣》中說的『著著』，例子都是這樣。如果這樣，懺悔時如何陳述情況呢？答：罪過必定是可知的，隨著數量詳細記錄。不可知的，就說不記得，如果以後顯現出來再說。《釋第三》中，首先引用經典說明粗細兩種型別，意思是說明細小的蟲，必須過濾后使用。十分之一說明極其細小，千萬由延（Yojana，古印度長度單位）說明極其粗大，如摩竭魚（Makara，一種海怪）金翅鳥（Garuda，一種神鳥）蟒蛇之類。其次，科判《僧祇》首先保護梵行，不可居住。『若下』說明過濾使用，或是原本沒有，或是曾經過濾完畢。春夏的早晨和中午都應該仔細觀察。《五分》首先顯示蟲和水，蟲如果肉眼可見，就進入限制範圍。《多論》說身子（Sariputra，舍利弗，佛陀十大弟子之一）用天眼觀察空中的蟲，像水邊的砂器中的粟米，於是斷食。佛因此制定說，只要肉眼所見，用濾水囊所得。文句與此相同。所以知道《大集》中微塵的十分之一，教義所不限制。『若下』說明使用犯戒，『無下』三條制定持戒行為，違背這些會犯吉羅（Dukkata，一種輕罪）。不犯戒的情況中，首先開許迷糊的想法，心沒有放在境界上。『若下』開許用手觸控。『若漉下』說明順從教導。

二十（佛在拘睒彌（Kausambi，古印度城市）。闡陀（Chanda，佛陀的侍者）建造房屋，重複覆蓋不止，房屋便摧毀破損，人們嫌棄，所以制定此戒）。緣起中第二條，《戒疏》沒有『自作』二字，因為只是制定看護覆蓋。疏中說：『為什麼看護覆蓋，卻沒有自己覆蓋的呢？』回答說：不看護房屋建成，有接受使用的含義，自己覆蓋招致譏諷，因為太重，所以不允許。或者可以從緣起上說，因為使人制作，因此制定戒律。第三條緣起，如果去見聞互相分離，犯吉羅（Dukkata，一種輕罪），如果完全分離，不犯戒，可以接受房屋使用。說三節，是指"

], "english_translations": [ "English version", "This rule uses objects to throw into the water, and the amount of insects and fish is used as a measure, so it is said 'each one falls'. Question: Does this precept restrict the use of water, or does it restrict the death of insects? Answer: The 'Commentary on the Precepts' says: 'This is not formulated based on harming life, but is a deep precaution.' If the lives of those insects are cut off, it will naturally be dealt with according to the precept of killing animals. From this, it can be known that even if the insects do not die, counting them will constitute a violation of the precept. Question: The number of insects is unknowable, so how can there be a number of sins? Answer: This is judged based on a careless state of mind, regardless of whether the number is known or not. With use and throwing, many sins are secretly obtained. Like 'repeatedly' in 'Accommodation', 'swallowing' in 'Food', and 'wearing' in 'Clothing', the examples are all like this. If so, how should one state the situation during repentance? Answer: The sins must be knowable, and recorded in detail according to the number. For those that are unknowable, just say that you don't remember, and if it appears later, then explain. In 'Explanation of the Third', first, the sutra is quoted to explain the two types of coarse and fine, meaning to explain the fine insects, which must be filtered before use. One-tenth explains the extremely fine, and millions of Yojana (Yojana, an ancient Indian unit of length) explain the extremely coarse, such as Makara (Makara, a sea monster), Garuda (Garuda, a mythical bird), pythons, and the like. Secondly, the section of the 'Sanghika' first protects Brahma conduct, and it is not allowed to reside. 'If below' explains filtering for use, either originally there was none, or it has been filtered. In spring and summer, in the morning and noon, one should carefully observe. 'Five Divisions' first shows insects and water, and if insects are visible to the naked eye, they enter the scope of restriction. 'Many Treatises' says that Sariputra (Sariputra, one of the ten great disciples of the Buddha) used his heavenly eye to observe the insects in the air, like millet in a sand vessel by the water, and then stopped eating. The Buddha therefore stipulated that as long as it is visible to the naked eye and obtained with a water filter bag. The wording is the same as this. Therefore, it is known that one-tenth of a dust particle in the 'Great Collection' is not restricted by the teachings. 'If below' explains the violation of using, and 'Without below' three stipulations establish the practice of upholding the precepts, and violating these will incur a Dukkata (Dukkata, a minor offense). Among the situations of not violating the precepts, first, allow for confused thoughts, and the mind is not focused on the object. 'If below' allows touching with hands. 'If filtering below' explains following the teachings.

Twenty (The Buddha was in Kausambi (Kausambi, an ancient Indian city). Chanda (Chanda, the Buddha's attendant) was building a house, repeatedly covering it without stopping, and the house was destroyed and damaged, and people disliked it, so this precept was established). In the second of the causes, the 'Commentary on the Precepts' does not have the words 'self-made', because it only stipulates guarding and covering. The commentary says: 'Why guard and cover, but not cover it yourself?' The answer is: Not guarding the completion of the house has the meaning of accepting use, and covering it yourself invites ridicule, because it is too heavy, so it is not allowed. Or it can be said from the cause, because it causes people to make it, so the precept is established. In the third cause, if going to see and hear are separated from each other, a Dukkata (Dukkata, a minor offense) is committed, and if they are completely separated, no precept is violated, and the house can be accepted for use. Saying three sections refers to"

] }

若約緣起。則是三重。覆已更覆故致摧倒。若據律文即約苫草以分節段。從橫皆犯。五分草瓦板等皆可為覆。此多用瓦。應取縱橫三行。即為三節。如疏廣之。四中問。戒本過三方犯。此言竟者。答。戒制指授。三節未竟若去非過。看竟即過。此據看過非三節過。不犯者注戒云。如上指授遠離見聞即不犯。

二十一(佛在舍衛。愛道請教授。佛令僧次。六群次往說世論。因制)。名中不差擅往故云輒也。緣中疏列五種。前加佛開說法八敬。餘四同此。初不差者律制白二僧法差往。二中疏云。簡別房別說不犯。釋中初文前明教誡。說法八敬者律云。非教授日說八敬吉。僧不差與說法墮。古師執文謂日非說敬二吉不差說法二提。今師不爾。日非故吉。不差故提。八敬說法文中互列。故知受差日非說二俱吉。不差輒教二亦俱提。如彼廣之(八敬名相如尼篇列)。次明日非。引僧祇者律無文故。前三者彼云。時未至也。注中后三日即十六十七十八(黑月說戒即初一初二初三)。后二者彼云。過時注中去猶至也。二日即二十九三十日(白月即十四十五)。又云。無間黑白中間十日當往(白月十九至二十八。黑月初四至十三)。次科上明廣法稀行。今下指略法如別。十德如說戒篇。

二十二(佛在舍衛。難陀僧差往教

【現代漢語翻譯】現代漢語譯本：如果按照緣起法來分析，這可以分為三重含義。因為覆蓋之後又再次覆蓋，導致最終的摧毀。如果根據律文的規定，可以按照苫草來劃分節段，無論是縱向還是橫向都屬於違犯。五分律中提到，草、瓦、木板等都可以用來覆蓋，這裡多用瓦片。應該取縱向和橫向的三行，作為三個節段，就像疏廣那樣。四中問提到，戒本中超過三個方向就屬於違犯。這裡說『竟』的意思是，戒律規定了指授，三個節段沒有完成就離開不算違犯，看完了才算違犯。這裡是根據看完來判斷是否違犯，而不是根據三個節段是否完成。不違犯的情況，戒律的註釋中說，如果指授時遠離見聞，就不算違犯。二十一（佛陀在舍衛城，愛道比丘尼請求教授，佛陀命令僧團輪流前往。六群比丘輪到時只說世俗的事情，因此制定了這條戒律）。『名中不差擅往』，所以說是『輒』。緣起中，疏文中列舉了五種情況，前面加上佛陀開許說法和八敬法，其餘四種與此相同。第一種『不差』，律中規定要通過白二羯磨法來派遣。第二種，疏文中說，如果只是簡單地分別房間來說法，不算違犯。解釋中，首先說明教誡，說法八敬法，律中說，不在教授日說八敬法是吉祥的。僧團沒有派遣就去說法，屬於墮罪。古師執著于字面意思，認為不在教授日說八敬法是吉祥的，沒有派遣就去說法是二俱提。現在的師父不這樣認為，不在教授日所以吉祥，沒有派遣所以提罪。八敬法和說法在文中互相列舉，所以知道接受派遣，不在教授日說法，二者都是吉祥的。沒有派遣就擅自教誡，二者都是提罪。就像那裡廣泛地說明一樣（八敬法的名稱和相狀，如同在比丘尼篇中列出的一樣）。其次說明不在教授日。引用僧祇律，因為律中沒有明確的條文。前面的三種情況，僧祇律中說，『時間未到』。註釋中，後面的三個日子就是十六、十七、十八（黑月說戒就是初一、初二、初三）。後面的兩種情況，僧祇律中說，『時間已過』。註釋中，『去』就是『至』的意思。二日就是二十九、三十日（白月就是十四、十五）。又說，『無間黑白中間十日當往』（白月十九至二十八，黑月初四至十三）。其次科判上面說明廣泛的說法很少實行，現在下面指略法如同別行。十德如同說戒篇所說。二十二（佛陀在舍衛城，難陀比丘被僧團派遣去教誡

【English Translation】 English version: If we analyze this according to dependent origination (pratītyasamutpāda), it can be divided into three layers of meaning. Because of covering again and again, it leads to ultimate destruction. If according to the Vinaya text, it can be divided into sections using thatch grass. Both longitudinal and transverse divisions are violations. The Pañcavargika states that grass, tiles, wooden boards, etc., can all be used for covering, but here tiles are mostly used. Three rows, longitudinal and transverse, should be taken as three sections, just like Shu Guang. The question in the fourth section mentions that exceeding three directions in the Prātimokṣa constitutes a violation. Here, 'completion' means that the Vinaya stipulates instruction, and leaving before the three sections are completed is not a violation; only completing the viewing constitutes a violation. This is based on judging violation by viewing, not by whether the three sections are completed. Regarding non-violation, the commentary on the precepts states that if the instruction is given away from sight and hearing, it does not constitute a violation. Twenty-one (The Buddha was in Śrāvastī. Āryā Nandā requests instruction. The Buddha orders the Sangha to go in turns. The Group of Six only spoke of worldly matters when it was their turn, hence this rule was established). 'Not being sent in the name, going without authorization' is why it is called 'rashly'. In the origin, the commentary lists five situations, adding the Buddha's permission to teach the Dharma and the Eight Respects before them. The remaining four are the same as this. The first, 'not being sent', the Vinaya stipulates that it should be sent through a jñapti-dvitiya-karma. The second, the commentary says that simply explaining in separate rooms does not constitute a violation. In the explanation, first clarify the instruction, the Eight Respects for teaching the Dharma. The Vinaya says that it is auspicious to speak the Eight Respects on non-teaching days. The Sangha not sending and then teaching constitutes a pāyantika. Ancient teachers adhered to the literal meaning, believing that it is auspicious to speak the Eight Respects on non-teaching days, and not being sent and then teaching are both sthūlātyaya. Current teachers do not think so. It is auspicious because it is not a teaching day, and it is a sthūlātyaya because one was not sent. The Eight Respects and teaching the Dharma are listed mutually in the text, so it is known that receiving permission and teaching on non-teaching days are both auspicious. Teaching without being sent is also a sthūlātyaya. As explained extensively there (the names and characteristics of the Eight Respects are listed in the Bhikṣuṇī section). Next, explain non-teaching days. Quoting the Saṃghika, because there is no clear text in the Vinaya. The first three situations, the Saṃghika says, 'The time has not arrived'. In the commentary, the latter three days are the sixteenth, seventeenth, and eighteenth (the black moon's recitation of the precepts is the first, second, and third). The latter two situations, the Saṃghika says, 'The time has passed'. In the commentary, 'going' means 'arriving'. The two days are the twenty-ninth and thirtieth (the white moon is the fourteenth and fifteenth). It also says, 'The ten days in between the black and white moons should be gone' (the white moon is the nineteenth to the twenty-eighth, the black moon is the fourth to the thirteenth). Next, the section above explains that extensive teaching is rarely practiced, and now below it refers to the abbreviated method as a separate practice. The Ten Virtues are as described in the Prātimokṣa section. Twenty-two (The Buddha was in Śrāvastī. The Sangha sent Nanda to instruct

授已愛道重請。至暮尼出祇桓還至舍衛。城門已閉。宿城塹中俗譏。故制)。疏云。本在僧寺因過方制令往尼寺。緣中可見。列緣中。初緣以不差者但犯前戒。釋中兩節。初約法簡。若問即問義。餘事離上諸緣通收一切。遷延及暮也。疏云。余誦受經至暮譏同。如何輕者以教授有法集尼易故重。余無攝法故輕。除尼下次約人簡亦具上四。略舉受經文脫等字。注戒有之。不犯中且列六段。初是順教。除下次對男子。此開吉罪。三船濟處。四與客行。二並別緣。尼因聽故。五至尼寺者。由本緣起尼來僧寺故有此開。若取後製應非開也。六因人請此亦僧寺律云。說戒日來請教授人。值說故聽是也。

二十三(佛在舍衛。尼聞教授師來出迎供給。六群生嫉云。彼無但實為食故。因制)。列緣中。一二與六並屬所譏人。四即譏詞。不犯中。初至若問並約事實。為供養字貫通下四。戲錯二種非意故開。

二十四(佛在舍衛。乞食比丘尼數請不受。后得衣與尼尼輒受。彼嫌責數向人說。故制)。緣中疏有五種。加第三作非親想。初緣多論尼三眾同犯(下作衣期行亦爾。今宗必須大尼。小眾但吉)。疏準浣衣戒。下二斷輕。第三中疏云。文中不明尺寸。而於過咎大小俱提。不犯中。除貿易者律云。以衣易衣。非衣易針刀縷

線下至藥草等。下與三寶所為別故。文略親里注戒具之。

二十五(佛在舍衛。迦留陀夷為尼作大衣裁作淫像令眾前著。生俗譏笑。故制)。緣中戒疏有四。加第三自送遣作。釋三中初示正犯。若復下明余犯。疏云。既作針刀。故隨運結(明正犯也)。余熨摩等方便但輕。不犯有三。上二可解。借用治還本非為作。相同異緣。

二十六(佛在舍衛。迦留陀夷興尼各有欲意在門外坐。居士共譏。故制)。初緣疏中作尼三眾。除俗女不犯此戒。第二一比丘一尼已外有人名第三人。不簡道俗男女。有即非犯。第三緣疏云。緣中門外同坐止是露攝。戒本明屏故知雙結(戒本云。在屏覆處坐)。準知屏露合制。釋四中。十誦丈尺三階辨相而不明露處。準下女坐。一尋內墮。一尋半吉。二尋已上無犯。僧祇明多罪義。初句標示。或下顯相。初約共食以明犯相。但令使尼來成第三人。去即結犯。隨彼來去則有多罪。比丘下次明免過。謂使尼去時比丘恐犯。故先自起欲令尼去。釋三中。初引多論別示屏過。以人不見放逸無慚思行淫慾。故以二過以命其處。次引律文通釋三緣。初釋第三。指如前者煙塵闇黑名見屏。常語不聞名聞屏。據此以論未必覆障。若下次釋二四。疏云。盲聾互有不成全證故吉。又是坐戒立故是輕。不犯

【現代漢語翻譯】現代漢語譯本線下至藥草等：指除了三寶（佛、法、僧）之外的供養。因為與供養三寶不同，所以這樣說。文字省略了供養親屬和提供戒具的內容，這些在其他地方有詳細說明。

二十五（佛陀在舍衛城。迦留陀夷為比丘尼製作大衣，卻裁剪成淫穢的影象，讓她們穿在眾人面前，引起世俗的譏笑。因此制定此戒）。緣起中，戒疏有四種情況。增加了第三種，即親自送去或派人送去。解釋這三種情況，首先說明正犯。『若復下』說明其他犯戒情況。疏中說：『既然製作了針和刀，所以隨著運送而結罪（說明正犯）。』其餘如熨燙等方便行為，只是輕罪。不犯戒有三種情況。前兩種容易理解，借用后歸還，本來就不是爲了製作淫穢影象。相同的是緣起，不同的是動機。

二十六（佛陀在舍衛城。迦留陀夷和比丘尼各自心生淫慾，坐在門外。居士們共同譏笑。因此制定此戒）。第一個緣起中，疏中提到比丘尼有三種身份：比丘尼、式叉摩那尼、沙彌尼。除了世俗女子，不犯此戒。第二種情況，一個比丘和一個比丘尼之外，有第三個人，不區分是出家人還是俗人，是男是女。只要有第三者在場，就不算犯戒。第三個緣起中，疏中說：『緣起中，在門外同坐只是屬於『露』的範疇。戒本明確說是『屏覆處坐』，因此可知是雙重結罪（戒本說：在隱蔽的地方坐）。』由此可知，隱蔽和暴露是共同制定的標準。解釋四種情況時，《十誦律》用丈尺分為三等來辨別，但沒有明確說明暴露的地方。按照下女坐的標準，一尋之內墮罪，一尋半是吉，二尋以上沒有犯戒。《僧祇律》說明了多罪的含義。第一句是標示，『或下』是顯現犯戒的相狀。首先從共同飲食來明確犯戒的相狀。只要讓比丘尼過來成為第三者，離開就結罪。隨著她的來去，就會有多重罪過。『比丘下』說明免除罪過的條件。意思是，當比丘尼要離開時，比丘擔心犯戒，所以先自己起身，想讓比丘尼離開。解釋三種情況時，首先引用《多論》特別說明隱蔽的過失。因為在別人看不見的地方，容易放逸、沒有慚愧心，從而思考和進行淫慾行為。因此用這兩種過失來命名這個地方。其次引用律文，通俗地解釋三種緣起。首先解釋第三種情況，指出像前面所說的煙塵黑暗叫做『見屏』，平常說話聽不見叫做『聞屏』。根據這個來討論，未必需要遮蔽。『若下』解釋第二和第四種情況。疏中說：『盲人和聾人互相之間不能完全作證，所以是吉。』而且這是坐戒，站立是輕罪。不犯戒。

【English Translation】 English version Offline to herbs, etc.: Refers to offerings other than the Three Jewels (Buddha, Dharma, Sangha). It is said this way because it is different from offering to the Three Jewels. The text omits the content of offering to relatives and providing precepts, which are detailed elsewhere.

Twenty-fifth (The Buddha was in Shravasti. Kaludayi made robes for the Bhikshunis, but cut them into obscene images, causing them to be worn in front of the crowd, causing secular ridicule. Therefore, this precept was established). In the origin, there are four situations in the precepts. A third one is added, that is, sending it personally or sending someone to send it. Explaining these three situations, first explain the principal offense. 'If down' explains other violations of the precepts. The commentary says: 'Since needles and knives have been made, the crime is concluded with the transportation (explaining the principal offense).' Other convenient acts such as ironing are only minor offenses. There are three situations in which no offense is committed. The first two are easy to understand. Borrowing and returning are not originally for making obscene images. The same is the origin, the difference is the motive.

Twenty-sixth (The Buddha was in Shravasti. Kaludayi and the Bhikshunis each had lustful intentions and sat outside the door. The laymen ridiculed them together. Therefore, this precept was established). In the first origin, the commentary mentions that the Bhikshunis have three identities: Bhikshuni, Shikshamana, and Shramanerika. Except for secular women, this precept is not violated. In the second case, in addition to a Bhikshu and a Bhikshuni, there is a third person, regardless of whether they are a monastic or a layperson, male or female. As long as there is a third person present, it is not considered a violation of the precept. In the third origin, the commentary says: 'In the origin, sitting together outside the door only belongs to the category of 'exposed'. The precept clearly states 'sitting in a covered place', so it can be known that it is a double conviction (the precept says: sitting in a hidden place).' From this, it can be known that concealment and exposure are jointly established standards. When explaining the four situations, the 'Ten Recitations Vinaya' uses zhangchi (a unit of length) to distinguish between three levels, but does not clearly state the exposed places. According to the standard of the lower woman sitting, falling into sin within one xun (a unit of length), one and a half xun is auspicious, and no offense is committed above two xun. The 'Sangha Vinaya' explains the meaning of multiple sins. The first sentence is a sign, and 'or down' is a manifestation of the appearance of violating the precepts. First, clarify the appearance of violating the precepts from common diet. As long as the Bhikshuni is made to come and become a third person, leaving will conclude the crime. With her coming and going, there will be multiple sins. 'Bhikshu down' explains the conditions for exemption from sin. It means that when the Bhikshuni is about to leave, the Bhikshu is worried about violating the precepts, so he gets up first, wanting to let the Bhikshuni leave. When explaining the three situations, first quote the 'Mahavibhasa' to specifically explain the faults of concealment. Because in a place where others cannot see, it is easy to be indulgent and have no sense of shame, so as to think and engage in lustful behavior. Therefore, these two faults are used to name this place. Secondly, quote the Vinaya text to explain the three origins in a popular way. First explain the third situation, pointing out that the smoke and dust darkness mentioned earlier is called 'seeing screen', and not hearing ordinary speech is called 'hearing screen'. According to this discussion, it does not necessarily need to be covered. 'If down' explains the second and fourth situations. The commentary says: 'Blind and deaf people cannot fully testify to each other, so it is auspicious.' Moreover, this is a sitting precept, and standing is a minor offense. No offense is committed.

有四。初是同侶。二即俗人。此二皆謂有第三人。三謂非意。四即遭難文闕病緣。

二十七(佛在舍衛。六群與六群尼共行。人譏。故制)。緣中準疏有六。加第四不離見聞處(離則非犯)。第二言共到某村城國等。第三謂非伴行疑怖緣。第五村聚隨村分齊。眾多界一一墮空處至十里墮。若減一村減十里皆吉。不犯有四。一不共期者疏云。除偶相值或期不許。而不離見聞。皆不犯二大伴者律緣。眾多比丘與眾多尼皆欲從舍衛至毗舍離。以佛制戒不與同行。尼眾在後為賊所劫白佛。故開兩眾多人。故云大伴。今一比丘多尼亦開。又疏云。行途迥遠招譏過大。縱多比丘一尼亦犯。要得多尼方開。坐處譏輕有兩比丘即不犯位(前戒開通僧多尼少不犯)。三若往安隱者。如病等別緣必須前詣。四命梵難緣。文略力勢被系故云等也。下引十誦過險開意同前。但加負衣耳。

二十八(佛在舍衛。六群與六群尼共乘船。人譏故制)。緣中準疏有六。但於三中分出四五。三同一船。四順流上下。文開直渡必約上下往來方結。又但取作意才入即犯。不待船行。第五謂非直渡失濟之緣。第六雙腳入犯。律中一腳在船。一腳在地吉羅。準疏俗女亦犯。不犯中律云。直渡彼岸也(但開過岸。非謂遠途)。失濟者本為直渡。上下非意

【現代漢語翻譯】現代漢語譯本：有四種情況不構成違犯。第一種是同行者是同伴。第二種是同行者是俗人。這兩種情況都指有第三人在場。第三種情況是並非有意。第四種情況是遭遇災難或經文殘缺導致的錯誤。二十七（佛陀在舍衛城。六群比丘和六群比丘尼一起行走，受到人們的譏諷，因此制定此戒）。根據律疏，違犯此戒有六種情況。增加第四種，即不離開見聞範圍（離開則不構成違犯）。第二種情況是指共同到達某個村莊、城市或國家等地。第三種情況是指並非結伴而行，而是因為害怕。第五種情況是村莊的界限，眾多村莊的界限，每一個墮落的空曠之處，直到十里才算墮落。如果減少一個村莊或減少十里，都是吉祥的，不構成違犯。有四種情況不構成違犯：第一種是沒有共同約定，律疏說，除非是偶然相遇，或者約定了但不允許，並且不離開見聞範圍，都不構成違犯。第二種是大伴，根據律緣，眾多比丘和眾多比丘尼都想從舍衛城到毗舍離城。因為佛陀制定了戒律，不允許他們一起行走。比丘尼們在後面被盜賊搶劫，稟告了佛陀。因此，允許兩群眾多的人一起行走，所以稱為大伴。現在，一個比丘和眾多比丘尼一起行走也是允許的。另外，律疏說，如果路途遙遠，招致的譏諷過大，即使有很多比丘和一個比丘尼一起行走，也構成違犯。必須有很多比丘尼才允許。坐在一起招致的譏諷較輕，有兩個比丘就不構成違犯（之前的戒律允許僧多尼少，不構成違犯）。第三種情況是前往安全的地方，例如因為生病等特殊原因必須先去。第四種情況是性命或清凈的危難。經文中省略了力量或被束縛等情況。下面引用《十誦律》，說明遇到危險時允許一起行走的意圖與之前相同，但增加了攜帶衣物的情況。二十八（佛陀在舍衛城。六群比丘和六群比丘尼一起乘船，受到人們的譏諷，因此制定此戒）。根據律疏，違犯此戒有六種情況。只是在第三種情況中分出了第四種和第五種。第三種是同一條船。第四種是順流而下或逆流而上。經文中允許直接橫渡，必須約定上下往來才構成違犯。而且只要有作意，剛進入船就構成違犯，不必等待船行駛。第五種情況是指並非直接橫渡，而是因為失事等原因。第六種情況是雙腳都進入船才構成違犯。律中說，一隻腳在船上，一隻腳在地上，是吉羅罪。根據律疏，與俗女同船也構成違犯。不構成違犯的情況是，律中說，直接渡到彼岸（只是允許過岸，不是指遠途）。失事是指本來是爲了直接橫渡，上下往來並非本意。

【English Translation】 English version: There are four situations that do not constitute a violation. The first is that the companion is a fellow monk or nun. The second is that the companion is a layperson. Both of these refer to the presence of a third person. The third situation is that it is unintentional. The fourth situation is an error due to encountering a disaster or incomplete text. Twenty-seventh (The Buddha was in Shravasti (a major city in ancient India). The Group of Six monks and the Group of Six nuns were walking together, and people ridiculed them, so this precept was established). According to the commentary, there are six situations that constitute a violation of this precept. Add the fourth, which is not leaving the range of sight and hearing (leaving it does not constitute a violation). The second situation refers to jointly arriving at a certain village, city, or country, etc. The third situation refers to not traveling together, but because of fear. The fifth situation is the boundary of the village, the boundaries of many villages, every fallen empty place, until ten li (a Chinese unit of distance, approximately 500 meters) is considered fallen. If reducing one village or reducing ten li, it is auspicious and does not constitute a violation. There are four situations that do not constitute a violation: The first is that there is no common agreement, the commentary says, unless it is an accidental encounter, or agreed upon but not allowed, and not leaving the range of sight and hearing, it does not constitute a violation. The second is a large group, according to the Vinaya (the regulatory framework for the monastic community), many monks and many nuns all wanted to go from Shravasti to Vaishali (an ancient city in India). Because the Buddha established the precepts, they were not allowed to walk together. The nuns were robbed by thieves in the back and reported to the Buddha. Therefore, it is allowed for two large groups of people to walk together, so it is called a large group. Now, it is also allowed for one monk and many nuns to walk together. In addition, the commentary says, if the journey is far away and the ridicule is too great, even if there are many monks and one nun walking together, it constitutes a violation. It must be many nuns to be allowed. Sitting together causes less ridicule, and two monks do not constitute a violation (the previous precepts allowed more monks and fewer nuns, which does not constitute a violation). The third situation is going to a safe place, such as having to go first due to illness or other special reasons. The fourth situation is the danger of life or purity. The text omits situations such as strength or being bound. The following quotes the Tenfold Vinaya (a version of the Vinaya), explaining that the intention of allowing walking together in the event of danger is the same as before, but adds the situation of carrying clothes. Twenty-eighth (The Buddha was in Shravasti. The Group of Six monks and the Group of Six nuns were riding in the same boat, and people ridiculed them, so this precept was established). According to the commentary, there are six situations that constitute a violation of this precept. It is just that the fourth and fifth are separated from the third situation. The third is the same boat. The fourth is going downstream or upstream. The text allows direct crossing, and it is necessary to agree on going up and down to constitute a violation. Moreover, as long as there is intention, entering the boat constitutes a violation, without waiting for the boat to move. The fifth situation refers to not directly crossing, but because of accidents and other reasons. The sixth situation is that both feet entering the boat constitutes a violation. The Vinaya says that one foot on the boat and one foot on the ground is a Dukkaṭa (a type of offense). According to the commentary, being in the same boat with a laywoman also constitutes a violation. The situation that does not constitute a violation is that the Vinaya says, directly crossing to the other shore (it only allows crossing the shore, not referring to long distances). An accident refers to originally intending to cross directly, and going up and down is not the original intention.

。又云。往彼岸不安隱(卻返上下)。勢力系閉命梵等皆開。

二十九(佛在舍衛。居士請舍利弗目連食。偷蘭難陀尼言。是皆下賤人勸請調達是龍中龍。因制)。緣中第二知者。疏云。知是非法。釋中本律初明讚歎。上二句即十二頭陀。略舉初后三種。故云乃至。贊下四種名相可知。次釋食中初明時食。疏云。大小二食俱犯。除下明余物。疏云。衣輕者財重難捨。燈油物微故也。僧祇為七。初句彼因。長者見長老比丘。辨食供養。尼為料理往請。白時至行食。等比丘疑不敢食。乃至白佛。佛聽除舊檀越。此明元是舊識。非因彼嘆而致請故。二乃至下彼云。有唱供時嘆。始下食時嘆。初作食時嘆。作食辨已嘆。有請時嘆。此五並以更有至墮等文該之。今舉二種故云乃至。前云更有比丘非嘆不犯。復言此是頭陀正嘆故墮。三若言多與非犯者。彼云。此不名讚歎。四若言徒眾並犯者。語通該故。五若言眾主一人犯者。以別指故。六若有嘆食下。恐別乞失時方便開食。初令對貿次開心念。許字連上讀。指物多少之詞。七若言尊者下。言雖通濫而非嘆美。可猶少也。五分中。先贊不知臨食非贊故皆不犯。不犯中。六種並以若字間之。初是迷心。二不因彼贊故。三即想轉。律云。教化作無教化想(教化即勸贊令請也)。四

【現代漢語翻譯】又說：『前往彼岸並不安穩（反而上下顛倒）。』勢力、繫縛、命梵（指眾生）等都解脫。

二十九（佛陀在舍衛城。一位居士邀請舍利弗（智慧第一）和目連（神通第一）尊者用餐。偷蘭難陀尼（比丘尼的名字）說：『這些人都是惡人，勸請提婆達多（佛陀的堂弟，後背叛佛教），提婆達多才是龍中之龍。』因此制定戒律）。緣起中的第二種知者。疏文中說：『知道什麼是非法。』釋文中，根據根本律，最初說明讚歎。上面兩句指的是十二頭陀行（苦行），這裡簡略地舉出最初和最後三種，所以說『乃至』。讚歎下面的四種，名稱和含義可以知道。接下來解釋食物方面，首先說明時食。疏文中說：『大食和小食都犯戒。』『除下』說明其餘物品。疏文中說：『衣服輕微，是因為財物貴重難以捨棄。燈油等物品微小，所以容易捨棄。』僧祇律中分為七種。第一句是彼因，因為長者看見長老比丘，準備食物供養。比丘尼爲了料理，前去邀請。稟告時間已到，開始行食。眾比丘懷疑，不敢食用，乃至稟告佛陀。佛陀允許除去舊的施主。這說明原本是舊相識，不是因為比丘尼讚歎才導致邀請的緣故。第二句『乃至下』，彼律中說：『有唱供時讚歎，開始下食時讚歎，最初製作食物時讚歎，食物準備完畢時讚歎，有邀請時讚歎。』這五種情況都以『更有至墮』等文字概括。現在只舉出兩種，所以說『乃至』。前面說更有比丘，如果不是讚歎就不犯戒。又說這是頭陀行，正是因為讚歎才犯戒。第三，如果說多給食物不犯戒，彼律中說：『這不叫做讚歎。』第四，如果說徒眾都犯戒，因為語言普遍涵蓋。第五，如果說眾主一人犯戒，因為特別指明。第六，如果有讚歎食物的情況，恐怕爲了別處乞食而失去時食的機會，所以方便開許食用。首先讓人對換食物，其次是開心念。『許』字連著上面讀，指的是物品多少的詞語。第七，如果說尊者等，言語雖然普遍，但並非讚美，或許可以稍微允許。五分律中，先讚歎，不知道臨食，不是讚歎，所以都不犯戒。不犯戒的情況中，六種情況都用『若』字隔開。第一種是迷心。第二種不是因為對方讚歎的緣故。第三種是想轉。律中說：『教化作無教化想（教化就是勸贊，令人邀請）。』第四種是 English version: Furthermore, it is said: 'Going to the other shore is not secure (but rather upside down).' Power, bondage, life, Brahma (referring to sentient beings), etc., are all liberated.

Twenty-nine (The Buddha was in Shravasti. A householder invited Shariputra (foremost in wisdom) and Maudgalyayana (foremost in supernatural powers) to a meal. Thullananda (a bhikkhuni's name) said: 'These people are all evil people, inviting Devadatta (the Buddha's cousin, who later betrayed Buddhism), Devadatta is the dragon among dragons.' Therefore, the precepts were established). The second knower in the causal conditions. The commentary says: 'Knowing what is unlawful.' In the explanation, according to the fundamental Vinaya, the initial explanation is praise. The above two sentences refer to the twelve dhuta practices (ascetic practices), here briefly mentioning the first and last three, hence the saying 'etcetera'. The names and meanings of the four types of praise below can be known. Next, explaining the aspect of food, first explaining timely food. The commentary says: 'Both major and minor meals are offenses.' 'Removing below' explains the remaining items. The commentary says: 'Clothes are light because wealth is precious and difficult to give up. Lamp oil and other items are small, so they are easy to give up.' In the Sanghika Vinaya, it is divided into seven types. The first sentence is the cause, because the elder saw the elder bhikkhu preparing food for offering. The bhikkhuni went to invite him for cooking. Reporting that the time had arrived, he began to serve food. The bhikkhus were suspicious and dared not eat, and even reported to the Buddha. The Buddha allowed the removal of the old donor. This shows that they were originally old acquaintances, not because the bhikkhuni praised them that led to the invitation. The second sentence 'etcetera below', the Vinaya says: 'There is praise when chanting the offering, praise when starting to eat, praise when initially preparing the food, praise when the food is ready, and praise when inviting.' These five situations are all summarized by the words 'moreover, to fall', etc. Now only two types are mentioned, hence the saying 'etcetera'. Earlier it was said that there are more bhikkhus, if it is not praise, there is no offense. It is also said that this is a dhuta practice, and it is precisely because of praise that there is an offense. Third, if it is said that giving more food is not an offense, the Vinaya says: 'This is not called praise.' Fourth, if it is said that all the followers are guilty, because the language is universally covered. Fifth, if it is said that only the leader of the group is guilty, because it is specifically pointed out. Sixth, if there is a situation of praising food, fearing that the opportunity to beg for food elsewhere will be lost, it is convenient to allow eating. First, let people exchange food, and secondly, open the mind. The word 'allow' is read in conjunction with the above, referring to the words of the amount of items. Seventh, if it is said that the venerable etc., although the language is universal, it is not praise, perhaps it can be slightly allowed. In the Five-Part Vinaya, first praise, not knowing that eating is not praise, so there is no offense. Among the non-offenses, the six situations are separated by the word 'if'. The first is a confused mind. The second is not because the other party praised it. The third is thought transformation. The Vinaya says: 'Teach to make no teaching thought (teaching is to persuade and praise, causing invitation).' Fourth is

【English Translation】 Furthermore, it is said: 'Going to the other shore is not secure (but rather upside down).' Power, bondage, life, Brahma (referring to sentient beings), etc., are all liberated.

Twenty-nine (The Buddha was in Shravasti. A householder invited Shariputra (foremost in wisdom) and Maudgalyayana (foremost in supernatural powers) to a meal. Thullananda (a bhikkhuni's name) said: 'These people are all evil people, inviting Devadatta (the Buddha's cousin, who later betrayed Buddhism), Devadatta is the dragon among dragons.' Therefore, the precepts were established). The second knower in the causal conditions. The commentary says: 'Knowing what is unlawful.' In the explanation, according to the fundamental Vinaya, the initial explanation is praise. The above two sentences refer to the twelve dhuta practices (ascetic practices), here briefly mentioning the first and last three, hence the saying 'etcetera'. The names and meanings of the four types of praise below can be known. Next, explaining the aspect of food, first explaining timely food. The commentary says: 'Both major and minor meals are offenses.' 'Removing below' explains the remaining items. The commentary says: 'Clothes are light because wealth is precious and difficult to give up. Lamp oil and other items are small, so they are easy to give up.' In the Sanghika Vinaya, it is divided into seven types. The first sentence is the cause, because the elder saw the elder bhikkhu preparing food for offering. The bhikkhuni went to invite him for cooking. Reporting that the time had arrived, he began to serve food. The bhikkhus were suspicious and dared not eat, and even reported to the Buddha. The Buddha allowed the removal of the old donor. This shows that they were originally old acquaintances, not because the bhikkhuni praised them that led to the invitation. The second sentence 'etcetera below', the Vinaya says: 'There is praise when chanting the offering, praise when starting to eat, praise when initially preparing the food, praise when the food is ready, and praise when inviting.' These five situations are all summarized by the words 'moreover, to fall', etc. Now only two types are mentioned, hence the saying 'etcetera'. Earlier it was said that there are more bhikkhus, if it is not praise, there is no offense. It is also said that this is a dhuta practice, and it is precisely because of praise that there is an offense. Third, if it is said that giving more food is not an offense, the Vinaya says: 'This is not called praise.' Fourth, if it is said that all the followers are guilty, because the language is universally covered. Fifth, if it is said that only the leader of the group is guilty, because it is specifically pointed out. Sixth, if there is a situation of praising food, fearing that the opportunity to beg for food elsewhere will be lost, it is convenient to allow eating. First, let people exchange food, and secondly, open the mind. The word 'allow' is read in conjunction with the above, referring to the words of the amount of items. Seventh, if it is said that the venerable etc., although the language is universal, it is not praise, perhaps it can be slightly allowed. In the Five-Part Vinaya, first praise, not knowing that eating is not praise, so there is no offense. Among the non-offenses, the six situations are separated by the word 'if'. The first is a confused mind. The second is not because the other party praised it. The third is thought transformation. The Vinaya says: 'Teach to make no teaching thought (teaching is to persuade and praise, causing invitation).' Fourth is

五可解。第六文誤。律云。不故教化而乞食與(謂尼直乞施主遂與非嘆得也)。此中一三屬比丘。二五屬檀越。四六屬尼。

三十(佛在舍衛。婦與姑諍還毗舍離。阿那律欲往彼國此女為伴。夫便逐及那律被打幾命斷。佛因呵制)。指緣同前。但改初緣人女為異。疏有六種。加第五不離見聞。又第三無緣疏云無伴。然準律文不開伴援。疑彼寫誤。今云無緣。對下不犯不共期等。引緣如上。聖人斷欲尚遭誣毀。具縛凡夫豈免譏責。故下顯制。律中越村結墮。村中犯吉。是則舉步即制。足彰過深。苦誡來蒙理須謹奉。不犯中。初二句止是一緣。不知若三字寫多。律云。先不共期須往彼得安隱。疏云。開緣不期及難故知。共期多伴亦犯。不類尼中以同法故。下明二難。力勢系閉文略不引。

三十一(佛在舍衛。拘薩羅國無住處村居士作住處常供一食。六群數受故制)。緣中初緣。疏作非親居士則簡親也。第四即下開病。不犯中五。初句順制。次病過者謂因病過受也。若諸下多人共留。若次下次第各請。律中若多檀越若兒女姊妹。次第請住多日是也。若水下急難為阻不可往也。文略賊盜虎狼等。

三十二(佛至阿那頻陀國。因諸比丘先受大臣請復受婆羅門濃粥。往大臣家不能多食。大臣瞋恨。為佛呵責。后

【現代漢語翻譯】現代漢語譯本：五種情況可以開解。第六條文字有誤。《律》中說，不是故意教唆（比丘尼）去乞食，而是（比丘尼）直接向施主乞討，施主就給了（這種情況不是通過讚歎而獲得的）。這裡面第一和第三種情況屬於比丘，第二和第五種情況屬於檀越（施主），第四和第六種情況屬於比丘尼。

三十（佛陀在舍衛城。一個媳婦和婆婆爭吵后回到毗舍離。阿那律尊者想去那個國家，這個女子做他的旅伴。她的丈夫追上他們，阿那律被打得幾乎喪命。佛陀因此呵斥並制定戒律）。事情的起因和之前一樣。只是把最初的起因中的人，女子，換成其他人。疏中說有六種情況。加上第五種，不離開見聞範圍。還有第三種，無緣疏中說沒有旅伴。然而根據律文，不開放結伴而行的例外。懷疑那裡寫錯了。現在說沒有因緣，是爲了對應下面的不犯，不共同約定等等。引用的因緣如上所述。聖人斷絕慾望尚且遭到誣陷譭謗，具縛的凡夫怎麼能免於譏諷責備呢？所以下面彰顯了戒律的制定。律中，越過村落會犯墮罪，在村落中犯吉羅罪。這樣看來，舉步都有限制，足以彰顯戒律的過分嚴格。苦苦告誡我們，理應謹慎奉行。不犯的情況中，最初兩句只是一個因緣。不知道『若三字』是不是寫多了。律中說，事先沒有共同約定，必須前往那裡才能得到安穩。疏中說，開放的因緣是不約定以及有困難。由此可知，共同約定多人結伴也會犯戒。這和比丘尼的情況不同，因為她們是同法者。下面說明兩種困難。力量脅迫和被囚禁，原文省略沒有引用。三十一（佛陀在舍衛城。拘薩羅國沒有住所的村民，建造住所並經常供養一份食物。六群比丘多次接受供養，因此佛陀制定戒律）。事情的起因是最初的因緣。疏中說是『非親居士』，這是爲了和親屬區分開。第四種情況就是下面說的生病的情況。不犯的情況有五種。第一句是順應戒律。第二句，『病過者』，是指因為生病而接受供養。『若諸下』是指多人共同留下來。『若次下』是指依次各自邀請。律中說，如果有多個檀越，或者兒女姐妹，依次邀請你多住幾天，就是這種情況。『若水下』是指遇到緊急的困難，無法前往。原文省略了賊盜虎狼等情況。

【English Translation】 English version: Five cases can be excused. The sixth text is erroneous. The Vinaya says, 'Not intentionally teaching (a Bhikkhuni) to beg for food, but (the Bhikkhuni) directly begs from a donor, and the donor gives (this situation is not obtained through praise).' Among these, the first and third cases belong to Bhikkhus, the second and fifth cases belong to Dānas (donors), and the fourth and sixth cases belong to Bhikkhunis.

Thirty (The Buddha was in Śrāvastī. A wife quarreled with her mother-in-law and returned to Vaiśālī. Ānanda wanted to go to that country, and this woman became his companion. Her husband caught up with them, and Ānanda was beaten almost to death. The Buddha therefore rebuked and established precepts). The cause of the matter is the same as before. Only the person in the initial cause, the woman, is changed to someone else. The commentary says there are six cases. Add the fifth, not leaving the scope of seeing and hearing. Also, the third, 'no cause,' the commentary says there is no companion. However, according to the Vinaya text, the exception of traveling together is not open. It is suspected that there is a mistake in the writing there. Now saying 'no cause' is to correspond to the following 'no offense,' 'no common agreement,' etc. The cited causes are as mentioned above. Even saints who have severed desires are still subject to slander and defamation, how can ordinary beings bound by attachments avoid ridicule and blame? Therefore, the following highlights the establishment of the precepts. In the Vinaya, crossing a village incurs a Pātayantika offense, and in the village incurs a Duṣkṛta offense. In this way, every step is restricted, which is enough to show the excessive strictness of the precepts. We are earnestly warned, and we should carefully follow them. In the cases of 'no offense,' the first two sentences are only one cause. I don't know if 'if three words' is written too much. The Vinaya says, 'Without prior common agreement, it is necessary to go there to obtain safety.' The commentary says, 'The open cause is no agreement and difficulty.' From this, it can be known that common agreement with many companions also constitutes an offense. This is different from the case of Bhikkhunis because they are of the same Dharma. The following explains two difficulties. Forceful coercion and imprisonment, the original text is omitted and not cited. Thirty-one (The Buddha was in Śrāvastī. Villagers in Kośala who had no dwellings built dwellings and regularly offered one meal. The Group of Six Bhikkhus repeatedly accepted offerings, so the Buddha established precepts). The cause of the matter is the initial cause. The commentary says 'non-relative householder,' which is to distinguish it from relatives. The fourth case is the case of illness mentioned below. There are five cases of 'no offense.' The first sentence is in accordance with the precepts. The second sentence, 'sick person,' refers to accepting offerings because of illness. 'If many below' refers to many people staying together. 'If next below' refers to each inviting in turn. The Vinaya says, 'If there are many donors, or children, sisters, inviting you to stay for many days in turn, this is the case.' 'If water below' refers to encountering urgent difficulties and being unable to go. The original text omits cases of thieves, tigers, wolves, etc.

佛還羅閱城諸比丘先受樂師請。后居士施五正食。食已后赴先請不能多食遭瞋。故制)。會異中四律三名無非重食。今云背請乃是相傳。于義易顯。故云明判。疏云。隨俗取解亦無過也。初緣疏有四句。初前後俱正提。二前正後非正吉。三前不正後正。四俱不正並不犯。三云病等者具如不犯中。五隨咽者疏云。不待飽也。釋初緣正請中。初引二請通皆有背。次明食體。五正列三不存廢教。稠即濃厚。合上成四。下引僧祇簡上稠粥。物雖一體濃薄分異。取初出釜不約凝漲。釋背中僧祇有二。初明前請。若作下次明結犯。不白請家者犯后四十二戒。釋第三初科有三。初釋病緣。律因病比丘不得隨病食故。次釋施衣緣。律中一家單食請。一家衣食請。佛開背前。又律云。自恣竟無衣一月。有衣五月(此通開背不約兼衣)。又云。若復有餘施食及衣等。此明兼施不限時與非時。故云十二月也。若一日下明舍請。初示舍法。若不下明犯相。引五百問決上可否。主嫌不捨亦應成背。準前六念開心念舍。次科彼宗開病限至三家。但開背二。若容更背恃開無節。教緩機慢。故不得四也。不犯中七。前三如上。第四注中粥謂出釜稀者。余則枝葉細末等。五中注云少者犯取境足故。第六無請豈得有犯。七謂前後重食乃可犯足。而不犯背必不

【現代漢語翻譯】現代漢語譯本佛陀在羅閱城時，一些比丘先接受了樂師的邀請。後來，一位居士供養了五種正食（指飯、餅、果、蒱、麨五種食物）。比丘們吃完居士供養的食物后，再去赴樂師的邀請，但因為已經吃飽，不能多吃，引起了樂師的嗔怒。因此，佛陀制定了戒律禁止背請（指接受邀請后又違背邀請）。在《四分律》、《僧祇律》、《五分律》等律典中，都有關於不得重食（指在非時食用食物）的規定。現在說到的『背請』，是一種相傳的說法，但從義理上更容易理解，所以說是『明判』。義疏中說，『隨順世俗的理解也沒有什麼過錯』。關於最初的因緣，義疏中有四種情況：第一種是前後兩次邀請都是如法的邀請，屬於違背邀請；第二種是前一次是如法的邀請，后一次不是如法的邀請，屬於吉事；第三種是前一次不是如法的邀請，后一次是如法的邀請；第四種是前後兩次都不是如法的邀請，都不算違犯。第三種情況中提到的『病等』，具體情況可以參考不犯戒的情況。第五種情況中提到的『隨咽』，義疏中解釋說，『不需要等到吃飽』。解釋最初因緣中的如法邀請，首先說明兩次邀請都可能存在違背的情況。其次說明食物的種類。五種正食列舉了三種，沒有全部列出，是因為佛陀已經廢除了某些食物的食用規定。稠，指的是濃厚的食物。合起來就成了四種情況。下面引用《僧祇律》來區分濃粥和稀粥。食物雖然是一樣的，但濃稠程度不同。取最初從鍋里舀出來的，不考慮凝結膨脹的情況。解釋違背邀請的情況，《僧祇律》中有兩種情況。首先說明前一次的邀請。如果（比丘）沒有告知邀請者就去赴約，就犯了后四十二戒。解釋第三科，有三個方面。首先解釋生病的情況。律典規定，生病的比丘不能隨意食用食物，必須按照病情來食用。其次解釋施衣的因緣。律典中規定，一家只供養食物的邀請，一家供養衣食的邀請，佛陀開許可以違背前一次的邀請。律典又說，『自恣日結束后，沒有衣服的比丘可以接受一個月的供養，有衣服的比丘可以接受五個月的供養』（這裡是通用的開許，不限於兼施衣服的情況）。又說，『如果還有剩餘的供養食物和衣服等』，這裡說明了兼施的情況，不限於時與非時，所以說是十二個月。如果一天（之內），下面說明捨棄邀請的情況。首先說明捨棄的方法。如果（比丘）沒有（捨棄邀請），下面說明違犯的情況。引用《五百問》來決定可否。如果邀請者嫌棄（比丘）不捨棄邀請，也應該構成違背邀請。按照前面的六念（唸佛、念法、念僧、念戒、念施、念天）來用心念捨棄。其次，他們宗派開許生病的期限可以到三家。但只開許違背兩次邀請。如果允許更多次的違背，就會依賴開許而沒有節制，導致教法鬆弛，修行懈怠。所以不允許四次違背。不犯戒的情況有七種。前三種如上所述。第四種情況的註釋中，粥指的是剛從鍋里舀出來的稀粥。其餘的則是枝葉細末等。第五種情況的註釋中說，『少量』也算犯戒，因為已經滿足了取境的條件。第六種情況，沒有邀請，怎麼會有違犯呢？第七種情況，指的是前後兩次重食才算犯戒，而不犯背請的情況一定不會（犯重食）。

【English Translation】 English version When the Buddha was in Rājagṛha, some monks accepted an invitation from musicians first. Later, a householder offered five kinds of proper food (referring to rice, cakes, fruits, parched grain, and flour). After the monks ate the householder's offering, they went to the musicians' invitation, but because they were already full, they couldn't eat much, which angered the musicians. Therefore, the Buddha established precepts prohibiting 'breaking an invitation' (referring to accepting an invitation and then violating it). In the Vinaya texts such as the Four-Part Vinaya (Dharmaguptaka Vinaya), the Mahāsaṃghika Vinaya, and the Five-Part Vinaya (Sarvāstivāda Vinaya), there are regulations against 'eating again' (referring to eating food at an improper time). The term 'breaking an invitation' is a traditional expression, but it is easier to understand in terms of its meaning, so it is called 'clearly judged'. The commentary says, 'There is nothing wrong with understanding it according to worldly customs'. Regarding the initial circumstances, the commentary has four situations: The first is that both the first and second invitations are proper invitations, which constitutes breaking the invitation; the second is that the first invitation is proper, and the second is not proper, which is an auspicious event; the third is that the first invitation is not proper, and the second is proper; the fourth is that neither the first nor the second invitation is proper, and neither constitutes a violation. The 'illness, etc.' mentioned in the third situation can be referred to the situations where there is no violation of the precepts. The 'swallowing' mentioned in the fifth situation is explained in the commentary as 'not needing to wait until full'. Explaining the proper invitation in the initial circumstances, first, it is stated that there may be a violation in both invitations. Secondly, the types of food are explained. The five proper foods list three, not all of them, because the Buddha has abolished the regulations on the consumption of certain foods. 'Thick' refers to thick food. Combined, there are four situations. Below, the Mahāsaṃghika Vinaya is cited to distinguish between thick and thin congee. Although the food is the same, the consistency is different. Take the initial portion scooped from the pot, without considering congealing and swelling. Explaining the situation of breaking the invitation, there are two situations in the Mahāsaṃghika Vinaya. First, explain the first invitation. If (the monk) goes to the appointment without informing the inviter, he violates the last forty-two precepts. Explaining the third section, there are three aspects. First, explain the situation of illness. The Vinaya stipulates that a sick monk cannot eat food at will and must eat according to his condition. Secondly, explain the circumstances of offering robes. The Vinaya stipulates that for an invitation where a family only offers food, and an invitation where a family offers both food and robes, the Buddha allows breaking the first invitation. The Vinaya also says, 'After the Pavāraṇā (self-surrender ceremony), a monk without robes can accept offerings for one month, and a monk with robes can accept offerings for five months' (this is a general permission, not limited to the case of offering robes). It also says, 'If there are remaining offerings of food and robes, etc.', this clarifies the case of combined offerings, not limited to timely and untimely, so it is said to be twelve months. If (within) a day, below explains the situation of abandoning the invitation. First, explain the method of abandoning. If (the monk) does not (abandon the invitation), below explains the situation of violation. The Five Hundred Questions are cited to determine whether it is permissible. If the inviter dislikes (the monk) not abandoning the invitation, it should also constitute breaking the invitation. According to the previous six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas), use the mind to abandon. Secondly, their sect allows the period for illness to be up to three families. But only allows breaking two invitations. If more violations are allowed, there will be reliance on permission without restraint, leading to laxity in the teachings and laziness in practice. Therefore, four violations are not allowed. There are seven situations where there is no violation of the precepts. The first three are as mentioned above. In the commentary on the fourth situation, congee refers to thin congee that has just been scooped from the pot. The rest are branches, leaves, fine powder, etc. In the commentary on the fifth situation, it is said that 'a small amount' is also a violation because the condition of taking the object has been met. In the sixth situation, how can there be a violation if there is no invitation? The seventh situation refers to the fact that eating twice in a row constitutes a violation, while not violating the invitation will certainly not (violate eating twice).

壞儀足亦非犯。律又云。一處前後食謂同主異食非背可知。文中不出故云等也。

三十三(佛在羅閱祇。提婆教人害佛。教阇王殺父。惡名流佈利養斷絕。乃與五人別乞。因制)。釋戒名者。謂能別之人食處成眾。以眾別他不共同味。若取語便應云眾別。然據所別非不通眾。但犯由能別故獨彰名。又能唯約眾。所通眾別委如本疏。約相中初科。本律有二。初約廣解明別請。即開緣文。佛初未開比丘。凡有他請皆用此言對之。如鈔所引。至后白佛故有七開。若依下次約緣起明別乞。難調人即召提婆。明佛制戒為攝彼故(本宗止有此二)。多論具三皆論不集。初句總標。亦下別列上云亦明者亦前律文。下云亦有者亦上二種。分相解中。總標云各明緣者三位各具七緣。如下所列。引據證別者。即下多見二論辨三相不同。僧次中初科且據僧次。餘二例同。但改第二為異。次科有二。初明僧界開法。須布薩處。即知法者所居。以布薩是攝眾之法。請彼一人則表眾集。自處不須者。即彼二處不相請送。與下俗舍不同。若下次明聚落。初明作法加打犍槌。僧界人多不可作相。但有二法。更下明重作。以後來者覆成別故。或下明互轉。如后廣之。如下結示。別乞中。見論四句且引初句。餘三如后。多論各乞同處。反明同乞異處成

【現代漢語翻譯】現代漢語譯本：『壞儀足』（行為不端正）也屬於違犯戒律的行為。律典又說：『一處前後食』，指的是同一個施主供養不同的食物，並非私自揹著僧團接受供養，這是可以理解的。經文中沒有明確指出，所以說『等』（相同）。

第三十三條戒（佛陀在羅閱祇城。提婆達多教唆他人殺害佛陀，教唆阿阇世王殺害其父。惡名遠揚，供養斷絕。於是與五位比丘分開乞食，因此制定此戒）。解釋戒律的名稱：『別』指的是能夠分別的人，在可以進食的地方組成僧團。因為僧團分別接受供養，不共同享用同一種食物。如果按照字面意思，應該說『眾別』（僧團分別）。然而，根據所分別的對象，並非不與僧團相通。但因為能夠分別，所以單獨彰顯其名。而且只能針對僧團，所通達的僧團分別，詳細情況如本疏所說。在相狀解釋中，最初的部分。本律有兩種情況。首先是廣泛解釋，說明『別請』（分別邀請）。也就是開緣的情況。佛陀最初沒有允許比丘接受其他邀請，凡是有其他邀請都用這句話來應對。如鈔所引用。到後來稟告佛陀，所以有七種開緣。如果按照下面的說法，則是根據緣起說明『別乞』（分別乞食）。難調伏的人指的是提婆達多。說明佛陀制定戒律是爲了攝受他們（本宗只有這兩種情況）。《多論》中有三種情況，但都沒有收集在一起。第一句是總的標示。『亦下』（也是）是分別列舉，上面說『亦明』（也說明）是指前面的律文。下面說『亦有』（也有）是指上面的兩種情況。在分相解釋中，總的標示說『各明緣』（各自說明緣起），指的是三個位置各自具備七種緣起，如下面所列舉的。引用依據證明分別，指的是下面經常看到的兩種論典辨別三種相狀的不同。僧次中，最初的部分且根據僧次。其餘兩種情況類似。但將第二種改為『異』（不同）。其次的部分有兩種情況。首先說明僧界開法，必須在布薩的地方。也就是知法者所居住的地方。因為布薩是攝受僧眾的方法。邀請他一個人就表示僧眾聚集。自己居住的地方不需要，指的是這兩個地方不需要互相邀請。與下面的俗舍不同。如果下面說明聚落。首先說明作法，加上敲打犍槌。僧界人多，無法作相。但有兩種方法。更下面說明重新作法。因為後來的人又成為分別。或者下面說明互相轉換，如後面所詳細說明的。下面總結說明。別乞中，看到論典的四句話，且引用第一句。其餘三種情況如後面所說。《多論》中各自乞食在同一個地方，反而說明共同乞食在不同的地方成立。

English version: 'Bad behavior' is also a violation of the precepts. The Vinaya also says: 'Eating at different times in the same place' refers to the same donor offering different foods, not secretly accepting offerings behind the Sangha's back, which is understandable. The text does not explicitly state this, so it says 'same'.

The thirty-third precept (The Buddha was in Rajagriha. Devadatta taught people to harm the Buddha and taught Ajatasatru to kill his father. His evil reputation spread, and offerings were cut off. So he separated from five bhikkhus to beg for food, hence this precept was established). Explaining the name of the precept: 'Separate' refers to a person who can distinguish, forming a Sangha in a place where food can be eaten. Because the Sangha separately accepts offerings, they do not share the same food. If according to the literal meaning, it should be said 'Sangha separate'. However, according to the object being separated, it is not unconnected to the Sangha. But because it can be separated, its name is uniquely highlighted. And it can only be directed at the Sangha, the Sangha that is reached separately, the details are as stated in the commentary. In the explanation of the characteristics, the initial part. There are two situations in this Vinaya. The first is a broad explanation, explaining 'separate invitation'. That is, the situation of opening exceptions. The Buddha initially did not allow bhikkhus to accept other invitations, and whenever there were other invitations, this sentence was used to respond. As quoted in the commentary. Later, reporting to the Buddha, so there are seven exceptions. If according to the following statement, it is based on the arising of conditions to explain 'separate begging'. The difficult-to-tame person refers to Devadatta. Explaining that the Buddha established the precepts to gather them (this school only has these two situations). The Maha-Prajnaparamita-sastra has three situations, but none are collected together. The first sentence is a general indication. 'Also below' is a separate listing, above saying 'also explains' refers to the previous Vinaya text. Below saying 'also has' refers to the above two situations. In the explanation of the division of characteristics, the general indication says 'each explains the conditions', referring to the three positions each possessing seven conditions, as listed below. Quoting evidence to prove the separation refers to the two treatises often seen below distinguishing the differences in the three characteristics. In the Sangha order, the initial part is based on the Sangha order. The remaining two situations are similar. But the second one is changed to 'different'. The second part has two situations. First, explain the opening of the Dharma in the Sangha boundary, which must be in the place of Posadha. That is, the place where the knower of the Dharma resides. Because Posadha is a method of gathering the Sangha. Inviting him alone indicates that the Sangha is gathered. One's own place does not need it, referring to these two places not needing to invite each other. Different from the secular houses below. If the following explains the settlement. First, explain the performance of the Dharma, adding the striking of the Gandi. There are many people in the Sangha boundary, so it is impossible to make a sign. But there are two methods. Further below, explain the re-performance of the Dharma. Because the later person becomes separate again. Or below, explain the mutual conversion, as explained in detail later. The following summarizes the explanation. In separate begging, seeing the four sentences of the treatise, and quoting the first sentence. The remaining three situations are as stated later. In the Maha-Prajnaparamita-sastra, begging separately in the same place, on the contrary, explains that begging together in different places is established.

【English Translation】 English version: 'Bad behavior' is also a violation of the precepts. The Vinaya also says: 'Eating at different times in the same place' refers to the same donor offering different foods, not secretly accepting offerings behind the Sangha's back, which is understandable. The text does not explicitly state this, so it says 'same'.

The thirty-third precept (The Buddha was in Rajagriha (city in ancient India). Devadatta (cousin of the Buddha) taught people to harm the Buddha and taught Ajatasatru (king of Magadha) to kill his father. His evil reputation spread, and offerings were cut off. So he separated from five bhikkhus (Buddhist monks) to beg for food, hence this precept was established). Explaining the name of the precept: 'Separate' refers to a person who can distinguish, forming a Sangha (Buddhist monastic community) in a place where food can be eaten. Because the Sangha separately accepts offerings, they do not share the same food. If according to the literal meaning, it should be said 'Sangha separate'. However, according to the object being separated, it is not unconnected to the Sangha. But because it can be separated, its name is uniquely highlighted. And it can only be directed at the Sangha, the Sangha that is reached separately, the details are as stated in the commentary. In the explanation of the characteristics, the initial part. There are two situations in this Vinaya. The first is a broad explanation, explaining 'separate invitation'. That is, the situation of opening exceptions. The Buddha initially did not allow bhikkhus to accept other invitations, and whenever there were other invitations, this sentence was used to respond. As quoted in the commentary. Later, reporting to the Buddha, so there are seven exceptions. If according to the following statement, it is based on the arising of conditions to explain 'separate begging'. The difficult-to-tame person refers to Devadatta. Explaining that the Buddha established the precepts to gather them (this school only has these two situations). The Maha-Prajnaparamita-sastra (Great Wisdom Sutra) has three situations, but none are collected together. The first sentence is a general indication. 'Also below' is a separate listing, above saying 'also explains' refers to the previous Vinaya text. Below saying 'also has' refers to the above two situations. In the explanation of the division of characteristics, the general indication says 'each explains the conditions', referring to the three positions each possessing seven conditions, as listed below. Quoting evidence to prove the separation refers to the two treatises often seen below distinguishing the differences in the three characteristics. In the Sangha order, the initial part is based on the Sangha order. The remaining two situations are similar. But the second one is changed to 'different'. The second part has two situations. First, explain the opening of the Dharma (Buddhist teachings) in the Sangha boundary, which must be in the place of Posadha (bi-monthly confessional ceremony). That is, the place where the knower of the Dharma resides. Because Posadha is a method of gathering the Sangha. Inviting him alone indicates that the Sangha is gathered. One's own place does not need it, referring to these two places not needing to invite each other. Different from the secular houses below. If the following explains the settlement. First, explain the performance of the Dharma, adding the striking of the Gandi (wooden or metal instrument used to call monks to assembly). There are many people in the Sangha boundary, so it is impossible to make a sign. But there are two methods. Further below, explain the re-performance of the Dharma. Because the later person becomes separate again. Or below, explain the mutual conversion, as explained in detail later. The following summarizes the explanation. In separate begging, seeing the four sentences of the treatise, and quoting the first sentence. The remaining three situations are as stated later. In the Maha-Prajnaparamita-sastra, begging separately in the same place, on the contrary, explains that begging together in different places is established.

別。別請中。作法即鳴鐘唱令召夏臘等。遮食罪準理是吉。若下約集明犯。準上界內無人之文。下引文證。同坐異味亦即集犯。準決中總斷三位。不集皆同。集犯有別。僧次若集則無有過。餘二集犯者。別請如上。別乞準同。次重釋中。標云約緣者即上七緣文中但釋五種。三七易解故。令下二句出重廣之意。初中前明揀濫。今世有人一概但云別眾。不知僧食自犯重盜。又有見將異味在眾獨啖便言別眾食者。事雖非理名教天乖。不可濫也。故下引證。僧祇翻眾即目常住眾物耳。上卷即僧網中。第二緣。標云別僧者即如下云施主別請僧次四人是也。但不定名故云僧次。僧次中五分為三。初簡能受人。文列五種。並堪預數不可揀擇。除惡戒者疏云。僧次一種必以凈戒為先。微犯憲章不令受利等(準犯小罪即為所簡)。若下二示僧次法又二。初正示以下顯非以法取者。雖不定名簡其所學。即非僧次。此謂雖通而別非平等故。十誦下三引文證。彼云。有人請佛五百羅漢。佛言。不名請僧福田。若能于僧中請一似像極惡比丘。猶得無量果報。與下增一意同。如下指略即下卷赴請篇。別請中初科。初至不清凈來明初請法。二若九十日下明續供法。初中復二。初明先請。長請謂不限日也。至下明來集。初明無遮盡集。先無別請者謂長請

之外一切普設無別召者。則二日已去縱遮無過。不能下次明有遮免過。不能無遮者食不足供也。勸化比丘即是門師。言六十臘者趣舉多者為言。乃至者五十九下次第減唱。言都無者虛唱成法。為免後患。若不下明違教結犯。有無皆罪。文相可知。二法即打槌唱臘(或可初日及日日為二)。次續供中。即前法者以相續不絕。故僧房等須唱者準似夏初四事皆唱。食味是通。唱法亦續故不更唱。房舍別屬。期限已滿故須別唱。二就界中。文有三節。初明食一處異味同不犯。二若大界下明一界兩院布薩有無請送須不。三若施主下明俗士將食入界請僧之法。初明僧次。雖不揀擇而人數有限。故云別請僧次(或分二請在文非便)。或將下明別請。初示作法。自處不須者謂二三處不互送也。取字合作請。設請下明遮后成犯。若不爾下方便離過。若作下迷忘開法。僧中即布薩處。置上座頭者表屬彼僧。示欲送往。若道遠者彼云。相去十拘盧(二十里也)。取食次行表送彼僧故。三聚落中。初明二處互送。文大同前。假令下次明一處盡集。初明集法。不打下明違犯。若不下開不犯。問。上云別請界中無人亦犯。今云不疑有亦無犯何耶。答。彼有遮心故不同此。四互轉中。初轉僧成別。或下轉別為僧。並從后斷。俱失本名(上四段並多論全

【現代漢語翻譯】現代漢語譯本對於所有普遍設立且沒有特別邀請的情況，即使兩天後才阻止也沒有過錯。如果不能在下次明確說明有阻止的情況，就不能免除過錯。如果不能無遮，就是食物供應不足。勸化的比丘就是門師。說六十臘（戒臘）是指舉出最多的。『乃至』是指五十九以下依次遞減唱誦。說『都無』是指虛假唱誦成法，爲了避免後患。如果不在下面說明，就是違背教義，無論有無都有罪。文句的含義可以理解。『二法』是指打槌唱臘（或許第一天和每天都算兩次）。接下來是持續供養。『即前法者』是因為相續不斷絕。所以僧房等需要唱誦，是參照夏天開始時四事都要唱誦。食物的味道是共通的，唱誦法事也是延續的，所以不再重複唱誦。房舍是分別所屬，期限已滿，所以需要另外唱誦。二、關於界內。文中有三個部分。首先說明食物在一個地方，味道不同，不犯戒。第二，如果在大界內，說明一個界內有兩個院落，是否需要互相請送布薩。第三，如果施主將食物帶入界內，說明俗人請求僧眾的方法。首先說明僧眾的次序，雖然不挑選，但人數有限，所以說是『別請僧次』（或許分成兩次邀請，在文義上不太方便）。『或將下』說明特別邀請。首先展示作法，自己所在的地方不需要，是指兩三個地方不互相送食物。『取字合作請』，『設請下』說明阻止後會犯戒。『若不爾下』是方便離開過錯。『若作下』是迷忘時的開許方法。『僧中』是指布薩的地方。『置上座頭者』表示屬於那個僧團，表示想要送往。如果道路遙遠，他們說：『相去十拘盧（二十里）』。取食物后依次行走，表示送給那個僧團。三、在聚落中。首先說明兩個地方互相送食物，文義與前面大致相同。『假令下次』說明一個地方全部聚集。首先說明聚集的方法。『不打下』說明違犯。『若不下』開許不犯。問：上面說特別邀請，界內沒有人也犯戒，現在說不懷疑有也沒有犯戒，為什麼呢？答：他們有阻止的心，所以與這裡不同。四、互相轉送中。首先轉送僧眾成為特別邀請。『或下』轉送特別邀請成為僧眾，都從後面斷絕，都失去原來的名稱（以上四段都與《多論》完全相同）。

【English Translation】 English version Regarding all universally established situations where there is no specific invitation, even if obstruction occurs two days later, there is no fault. If the obstruction is not clearly stated next time, the fault cannot be excused. If there is no obstruction, it means the food supply is insufficient. The 'admonishing Bhikkhu' (Bhikku: Buddhist monk) is the 'gate master' (teacher). Saying 'sixty Vassas' (years of monastic life) refers to mentioning the highest number. 'Up to' means counting down from fifty-nine in order. Saying 'none at all' refers to falsely reciting the Dharma, to avoid future troubles. If it is not clearly stated below, it is a violation of the teachings, and there is fault whether there is obstruction or not. The meaning of the text is understandable. 'Two Dharmas' refers to striking the gavel and reciting the Vassas (perhaps the first day and every day count as two). Next is the continuous offering. 'The previous Dharma' refers to the continuous and uninterrupted nature. Therefore, monasteries etc. need to recite, similar to the beginning of summer when all four requisites are recited. The taste of food is common, and the recitation of the Dharma is also continuous, so it is not repeated. Monasteries are separately owned, and the term has expired, so it needs to be recited separately. Two, regarding within the boundary. There are three sections in the text. First, it explains that food is in one place, but different tastes do not violate the precepts. Second, if it is within a large boundary, it explains whether two courtyards within one boundary need to invite and send the 'Posadha' (Uposatha: day of observance). Third, if a donor brings food into the boundary, it explains the method for laypeople to request the Sangha. First, it explains the order of the Sangha. Although there is no selection, the number of people is limited, so it is called 'separate invitation of the Sangha order' (perhaps dividing it into two invitations is not convenient in the text). 'Or bring down' explains the special invitation. First, show the method of practice. One's own place does not need it, which means that two or three places do not send food to each other. 'Taking the word as an invitation', 'Setting up an invitation down' explains that obstructing it will violate the precepts. 'If not, down' is a convenient way to avoid mistakes. 'If doing down' is a method of opening up when forgetting. 'In the Sangha' refers to the place of Posadha. 'Placing the head of the senior seat' indicates that it belongs to that Sangha, indicating that they want to send it. If the road is far away, they say: 'Ten 'Kosas' (distance unit) apart (twenty 'Lis' (Chinese mile))'. Taking the food and walking in order indicates that it is being sent to that Sangha. Three, in the village. First, it explains that two places send food to each other, and the meaning of the text is roughly the same as before. 'Assuming the next time' explains that all the gatherings are in one place. First, explain the method of gathering. 'Do not hit down' explains the violation. 'If not down' allows non-violation. Question: Above it says that a special invitation, even if there is no one in the boundary, is a violation of the precepts. Now it says that not suspecting that there is also no violation, why? Answer: They have the intention of obstructing, so it is different from here. Four, in mutual transfer. First, transferring the Sangha becomes a special invitation. 'Or down' transfers a special invitation to the Sangha, and both are cut off from the back, and both lose their original names (the above four paragraphs are completely the same as the 'Da Lun' (Mahavibhasa)).

文)。三明別乞。善見四句即以去乞受食四事互論同別。但語有省略。下隨足之。初句同乞別乞並須兼去。以一向同乞犯相易知。故此雙標或同或別。而下明受持食處此二皆同。次句合有各乞。則具三別。唯有受同。注中辨異者論據受同異處亦犯。律約共處。不共故開。今須依律故。此句中略犯相也。第三合有各乞。隱在去中則四種皆別。第四二別二同四種皆備。義決中。上引多論變僧為別。不約界內無人。故此決之初決犯。若下示名。釋第四緣明眾中初科。善見四分大同。二部互入者。前後兩眾不滿四故。次科多論先列三相。若下釋所以。狂擯體相非僧。異界緣隔不足。故下結示。但收上二。或可相乖亦名不好。問。睡定等人成別眾否。答。亦應不成。論中更列亂心病壞心人比丘尼二眾沙彌界外定中。皆非犯。今略舉狂心以攝緣差(睡定等)。滅擯可收體穢(十三難三舉等)。異界則攝相乖(界場露地申手外等)。辨處中初科。引論前明僧施二食。僧食無別於義可解。若施主食準下亦須前後異時。若四人下明別乞。律下會釋不同。以律緣起調達五人別乞而制。故初示律結犯。必下決論不犯。兩文互現。義不相違。料簡中。初句盡集者即食處俱一。第二句者如前堂舍不容出外之類。第三句初示犯相。僧盡集者謂處一也

。不同味者即食別也。若彼下明開法。得益謂同益食故。注約露地釋上並坐。覆處更遠亦名處一。第四句可解。第五緣釋中初科。五分即約僧次。施心無擇。普召為言。以下三眾同福田故。對界中。論文初列四界。不出作法自然。聚落有二。如結界中。家即村舍亦屬聚界。曠野即蘭若。一拘盧準論二里。道行水界文雖不明義須準說。但有難。蘭若則非所論。別布薩者相因而引非此中意。若僧下辨成犯相。初明所別。食竟無犯以前僧必無重食之理故云不合也。若僧下明未食結犯。下文簡境。且列三人如向備引。註文兩節。初通示三人。不障僧食。恐謂非別不與食故。其中滅擯財法雖亡然體猶存。除餘僧施尚沾食分。若下別示沙彌。以別雖無損而集則有益。即前唱法乃至沙彌是也(僧次取凈狂擯不成)。明三位中。初示諸部止有二種。次明多論復加僧次。注指上者前文廣引。問。戒初已列三位。何以重明。答。前文但標所出。此明三位通有不集。故不同也。第六緣中。初引善見五足。前二乃是轉別成僧故免別過。下三並謂眾不滿四。非別可知。第五注中恐濫病時。故特簡之。以病但開己狂等開他故也。本宗七緣。一病緣中且舉至輕以攝余重。劈普激反之裂也。疏云。身抱患惱。若不開別無由濟命。二作衣中。一月五月者與

【現代漢語翻譯】現代漢語譯本不同味道的食物，需要區分開來食用。如果下文說明開法（Khafa，開許之法），是因為獲得利益的人認為利益相同，所以一起食用。註釋中提到在露天的地方解釋上座，覆蓋的地方更遠，也算作同一個地方。第四句可以解釋。第五緣釋中，第一科，五分是按照僧侶的次序。施捨的心沒有選擇，普遍召集大家來說。以下三眾（指比丘、比丘尼、沙彌）共同的福田。對於界中，論文首先列出四界，不超出作法自然。聚落有兩種，如結界中。家就是村舍，也屬於聚界。曠野就是蘭若（Aranya，寂靜處）。一拘盧（Krosa，長度單位）按照論述是二里。道行水界，文中雖然沒有明確說明，但意思需要按照所說的。但是有一個難點，蘭若則不是所討論的。別布薩（Pratimoksha，別解脫戒）是相因而引申的，不是這裡的意思。如果僧侶辨別成犯相，首先說明所區別的。吃完食物沒有犯戒，因為之前的僧侶一定沒有重複吃食物的道理，所以說不合道理。如果僧侶沒有吃食物就結犯，下文簡化了境界。姑且列出三人，如之前所引用。註釋分為兩節，首先通示三人，不阻礙僧侶吃食物，恐怕認為不是分別，所以不給食物。其中滅擯（Nirvasana，驅擯）財法雖然已經失去，但身體仍然存在。除了其餘僧侶的施捨，仍然可以沾到食物的份額。如果分別指示沙彌，因為分別雖然沒有損害，但聚集則有益處，就是之前唱法乃至沙彌。僧侶的次序取凈，狂擯不成。說明三位中，首先指示諸部只有兩種。其次說明多論又加上僧侶的次序。註釋指向上文，前文已經廣泛引用。問：戒律開始已經列出三位，為什麼又要重複說明？答：前文只是標明所出，這裡說明三位都有不聚集的情況，所以不同。第六緣中，首先引用善見五足，前二乃是轉變分別成為僧侶，所以免除分別的過失。下三都說大眾不滿四人，不是分別可以知道的。第五個註釋中，恐怕和生病的時候混淆，所以特別簡化。因為生病只是開許自己，狂等開許他人。本宗七緣，一病緣中，姑且舉出最輕的來涵蓋其餘重的。劈普激反之裂。疏中說：身體抱有患惱，如果不開許分別，沒有辦法救濟生命。二作衣中，一月五月者與

【English Translation】 English version Different flavors should be eaten separately. If the following text explains Khafa (permission), it is because those who benefit believe the benefits are the same, so they eat together. The commentary mentions explaining the higher seat in an open space, and a covered space further away is also considered the same place. The fourth sentence can be explained. In the fifth condition, the first section, the five parts are according to the order of the monks. The mind of giving has no choice and universally calls everyone to speak. The following three assemblies (referring to Bhikkhus, Bhikkhunis, and Samaneras) share the same field of merit. Regarding the boundary, the text first lists four boundaries, which do not exceed the natural formation of the act. There are two types of settlements, as in the boundary setting. A home is a village, which also belongs to the boundary. A wilderness is an Aranya (quiet place). One Krosa (unit of length) is two li according to the discussion. Although the text on the boundary of the road and water is not explicitly stated, the meaning needs to be according to what is said. However, there is a difficulty: the Aranya is not what is being discussed. Pratimoksha (separate liberation vows) is derived sequentially and is not the meaning here. If the monks distinguish the offense, first explain what is being distinguished. There is no offense after eating because the previous monks certainly did not have the reason to eat repeatedly, so it is said to be unreasonable. If the monks commit an offense without eating, the following text simplifies the boundary. Let's list three people as quoted before. The commentary is divided into two sections. First, it generally shows the three people, not hindering the monks from eating, fearing that it is not separate, so they do not give food. Among them, Nirvasana (expulsion) and wealth have been lost, but the body still exists. Apart from the offerings of the remaining monks, they can still share the portion of food. If you separately instruct the Samaneras, because separation does not cause harm, but gathering is beneficial, that is, the previous chanting of the Dharma and even the Samaneras. The order of the monks takes purity, and expulsion due to madness is not successful. Explaining the three positions, first indicate that the various schools only have two types. Secondly, explain that many theories add the order of monks. The commentary refers to the previous text, which has been widely quoted. Question: The precepts have already listed three positions at the beginning, why repeat them? Answer: The previous text only marked the origin, and this explains that all three positions have situations where they do not gather, so they are different. In the sixth condition, first quote the five feet of Good Vision, the first two are the transformation of separation into monks, so they are exempt from the fault of separation. The following three all say that the assembly is less than four people, which can be known without separation. In the fifth commentary, fearing confusion with the time of illness, it is specially simplified. Because illness only allows oneself, madness allows others. The seven conditions of this school, in the first condition of illness, let's mention the lightest to cover the remaining heavy ones. The split of 'pi pu ji fan'. The commentary says: The body has suffering and distress, and if separation is not allowed, there is no way to save life. In the second condition of making clothes, those of one month and five months are with

后五分衣時何異。今準疏釋前云。作衣延久恐廢正業。釋后云。衣時通給。為補夏勞。故知雖並時中而前約製造后通時內。不作皆開。第三前云十二月中。隨有衣食請處開背。二戒緣同。故略指耳。疏云。施衣不受后須難得故。四五道船二行。云下至者示極小量。已上皆開。減應須制。疏云。道船途路多有留難。六中初科。四人百人此謂能別。必須滿眾。長一人者此謂所別。未必多人能使彼眾皆犯別過。故云為患。此以本犯反釋開意。但語意難曉。故須註釋。初約儉開示相。又下釋成開意。言限約者謂施家物少也。乞難得者明比丘不可避也。疏云。食少人多不開送故。次科初敘過。京輦即京兆府(王者都處謂之輦下)。不依疏僧非名請者。闐音田。𨶮音噎謂隘塞也。親下訶誡。遮客獨啖下流所為。況僧海同和。友自安忍。故云過深。斂跡謂掩其惡跡勿復為之。五分下引證。彼云。應語主聽入。若不許者始令往寺。故云乃至。七中律緣瓶沙王妹有子。于外道出家。詣僧坊設食故佛開之。疏云。將化入道故開受供他部緣中。疏問。律明作衣已是開限。何用衣時。答據本受意有長短也。文云。下至一縫者極短也(短即四分作衣長謂五分衣時)。次別證中。前引增一彼云。佛在羅閱城。長者請舍利弗目連等五百人。佛呵如鈔。

【現代漢語翻譯】現代漢語譯本后五分律中關於衣服和食物的開許有什麼不同？現在根據疏文解釋，前面說『製作衣服需要時間長久，恐怕耽誤正常的修行』，解釋後面說『給予衣服的時間是通融的，爲了彌補夏天的辛勞』。因此可知，雖然都包含在『時』中，但前面的規定是關於製造，後面的規定是關於給予的時間，不製作衣服的情況都開許。第三，前面說『十二月中，隨有衣服食物，請處開背』，是因為兩次戒律的因緣相同，所以簡略地指出了。疏文說：『施捨衣服如果不接受，以後就難以得到了』。第四，關於『道船』和『二行』，說『下至』表示極小的量，超過這個量都開許，減少則應該加以限制。疏文說：『道船在路上多有阻礙』。第六，在第一個部分中，『四人』、『百人』指的是能夠分別（食物），必須滿足人數。『長一人』指的是被分別（食物）的人，未必需要很多人，能使那些人犯下別眾食的過失就足夠了，所以說『成為禍患』。這是用犯戒的後果來反向解釋開許的意義，只是語句難以理解，所以需要註釋。首先是關於節儉的開許，下面解釋了開許的意義，說『限制』是指施主的東西很少，『乞求難以得到』是說明比丘無法避免。疏文說：『食物少而人多，不開許送』。接下來一部分首先敘述了過失，『京輦』指的是京兆府（君王居住的地方稱為輦下）。『不依疏僧非名請者』，『闐』讀作田，『𨶮』讀作噎，意思是狹窄阻塞。『親下訶誡』，禁止客人獨自食用，這是下流的行為，更何況僧團應該同心同德，朋友之間應該互相忍讓，所以說『過失很深』。『斂跡』是指掩蓋其惡行，不要再犯。『五分律』下面引用證明，其中說『應該告訴施主聽取意見，如果不允許，才允許前往寺廟』，所以說『乃至』。第七，律中的因緣是瓶沙王（Bimbisara）的妹妹有個兒子，在外道出家，到僧坊設齋供養，所以佛陀開許了。疏文說：『爲了引導他進入佛道，所以開許接受供養』。在其他部的因緣中，有人問：『律中已經說明製作衣服是開許的範圍，為什麼還要有給予衣服的時間？』回答說：『根據接受的意願，有長短之分』。經文中說『下至一縫』，指的是極短的時間（短指的是四分律中製作衣服的時間，長指的是五分律中給予衣服的時間）。接下來在別的證據中，前面引用了《增一阿含經》，其中說：『佛陀在羅閱城（Rajagriha），長者請舍利弗（Sariputta）、目連（Moggallana）等五百人，佛陀呵斥如同抄掠』。

【English Translation】 English version What are the differences in the allowances regarding clothing and food in the later Vinaya-pitaka? Now, according to the commentary, it was previously stated that 'making clothes takes a long time, fearing it would delay proper practice.' The commentary later states, 'The time for clothing is flexible, to compensate for the labor of summer.' Therefore, it is known that although both are included in 'time,' the former regulation concerns making, and the latter concerns the time of giving. Not making clothes is allowed in all cases. Third, it was previously stated, 'In the twelfth month, whenever there is clothing and food, the place for requesting is open.' This is because the causes of the two precepts are the same, so it is briefly pointed out. The commentary says, 'If clothing is not accepted when offered, it will be difficult to obtain later.' Fourth, regarding 'boat' and 'two rows,' saying 'down to' indicates an extremely small amount; anything above this amount is allowed, and reducing it should be restricted. The commentary says, 'There are many obstacles on the road for boats.' Sixth, in the first section, 'four people' and 'hundred people' refer to those who can distinguish (food), and the number must be met. 'One elder' refers to the person being distinguished (food), and it does not necessarily require many people; it is enough to cause those people to commit the offense of separate eating. Therefore, it is said to 'become a problem.' This uses the consequence of violating the precept to explain the meaning of the allowance in reverse, but the wording is difficult to understand, so it needs commentary. First, it is about the allowance for frugality; below, it explains the meaning of the allowance, saying 'restriction' refers to the donor having very little, and 'difficult to beg' explains that bhikkhus cannot avoid it. The commentary says, 'If there is little food and many people, sending is not allowed.' The next section first narrates the fault; 'Kyoto' refers to the capital (the place where the king resides is called the capital). 'Those who do not follow the commentary and monks who are not named to request,' '闐 (Tian)' is pronounced Tian, and '𨶮 (Ye)' is pronounced Ye, meaning narrow and blocked. 'Personal reprimand' prohibits guests from eating alone; this is a low-class behavior, let alone that the sangha should be of one heart and one mind, and friends should be tolerant of each other, so it is said to be a 'deep fault.' 'Conceal traces' means to cover up their evil deeds and not commit them again. The Vinaya-pitaka below cites proof, which says, 'You should tell the donor to listen to the opinion; if it is not allowed, then you are allowed to go to the temple,' so it says 'even to.' Seventh, the cause in the Vinaya is that King Bimbisara's sister had a son who left home in an external path and set up a vegetarian offering at the sangha monastery, so the Buddha allowed it. The commentary says, 'In order to guide him into the Buddha's path, it is allowed to accept offerings.' In the causes of other sections, someone asked, 'The Vinaya has already stated that making clothes is within the scope of allowance, so why is there still a time for giving clothes?' The answer is, 'According to the intention of receiving, there are lengths.' The scripture says 'down to one seam,' which refers to an extremely short time (short refers to the time for making clothes in the Sarvastivada Vinaya, and long refers to the time for giving clothes in the Dharmaguptaka Vinaya). Next, in other evidence, the Ekottara Agama Sutra was previously cited, which says, 'The Buddha was in Rajagriha, and the elder invited Sariputta, Moggallana, and five hundred others, and the Buddha rebuked them as if they were looting.'

飲大海者由心通僧寶無所簡擇。雖得一人則為供養十方凡聖故。師子下受教奉行。佛贊下為聖所贊。賢愚中姨母自紡績作一端金色㲲上佛。佛言。可以施僧得福無量。若於十六具足(增輝云。僧尼各有四果四向)。未足為多。余如鈔中。挾抱也。名字僧無實德者。問。前引五分除惡戒者。此何相違。答。疏云。五分簡人精也。賢愚取人粗也。破戒受施。且取外生物信。令于僧海自感施福。非謂行缺能消信施(疏中意也)。私謂。五分除惡戒佛藏不消杯水。母論腹裂。律中畜寶對俗呵制。對施興治能所俱墮。如是等類並謂極誡內眾使自策勤。增一賢愚十誦善生皆據導俗。恐忽慢僧徒。自招枉墜。是知受須戒凈。不凈則自陷無疑。施必普周。不周則所施無福。用斯往判諒無所違。總判中。初明功益通揀九種。注顯八緣。其相可解。次告白中。初無緣者疏云。無上九中前六也。有緣之者且能自益。無緣之人故須白出。若下有上六緣制令白入。后三統眾故但云六。若據大眾亦是通眾。以非儉時則分為二部互白出入。疏云。所以白出者護施主意故。白入者護內比丘意故。言隨次者律云。隨上座次入。疏云。身是有緣入須儀式。不白吉者違教故也。問。無緣白出。不白犯不。答。望同違教理應準結。或可不白而出無損於眾。入則反

【現代漢語翻譯】現代漢語譯本飲大海者，因心中通達僧寶（Sangha-ratna，僧伽是佛教的修行團體），所以不會有所簡擇。即使只得到一個人的供養，也等同於供養了十方凡聖。『師子下受教奉行』，指佛陀的教誨被如獅子般接受並奉行。『佛贊下為聖所贊』，指佛陀的讚歎為聖人所贊同。『賢愚中姨母自紡績作一端金色㲲上佛』，出自《賢愚經》，姨母親自紡織了一段金色的㲲布獻給佛陀。佛陀說：『可以施給僧眾，得福無量。』如果供養十六位具足戒體的僧人（增輝云：僧尼各有四果四向），也不算多。其餘的解釋在鈔文中。『挾抱也』，指擁抱。『名字僧無實德者』，指有名無實的僧人。問：前面引用的五分除惡戒（Pañcakkhandha，五蘊）與此有何衝突？答：疏文中說，五分除惡戒是精細地選擇對象，而《賢愚經》是粗略地選擇對象。即使是破戒的人接受佈施，也是爲了讓外人產生信心，從而在僧海中自然地感受到佈施的福報，而不是說行為有缺失的人也能消受信眾的佈施（這是疏文中的意思）。我個人認為，五分除惡戒如同佛藏（Buddha-dhatu，佛的舍利或法身）不能消除一杯水，如同母親剖腹產子。律藏中禁止僧人積蓄財寶是爲了防止世俗的指責，而對佈施的興盛進行治理，能施者和所施者都會墮落。這些都是爲了極力告誡僧眾要自我勉勵。而《增一阿含經》、《賢愚經》、《十誦律》、《善生經》等都是爲了引導世俗之人，以免他們輕慢僧團，從而自招墮落的惡果。由此可知，接受佈施必須戒律清凈，不清凈則無疑會自陷其中。佈施必須普遍周到，不周到則所施之人無法獲得福報。用這些原則來判斷，應該沒有什麼衝突。總的判斷中，首先說明功德利益，普遍地選擇九種對象。註釋中闡明了八種因緣，其含義可以理解。其次，在告白中，首先，『無緣者』，疏文中說，指無上九種中的前六種。『有緣之者』，指至少能使自己受益的人。對於『無緣之人』，所以需要告白出來。『若下有上六緣制令白入』，指如果具備上面六種因緣，就必須告白才能進入。后三種是統攝大眾的，所以只說是六種。如果根據大眾的意見，也是通眾的。因為不是儉省的時候，所以分為兩部分互相告白出入。疏文中說，之所以告白出來，是爲了保護施主的心意；之所以告白進入，是爲了保護內部比丘的心意。『言隨次者律云。隨上座次入』，指按照上座的次序進入。疏文中說，身體是有緣的，進入需要儀式。不告白是違背教義的。問：『無緣白出。不白犯不？』答：『望同違教理應準結』，希望相同，違背教義，理應按照戒律進行判決。或者可以不告白而出，對大眾沒有損害，但進入則相反。

【English Translation】 English version One who drinks from the great ocean, because their heart is connected to the Sangha-ratna (the Jewel of the Sangha, the Buddhist community), makes no distinctions. Even receiving offerings from just one person is equivalent to offering to all the ordinary and noble beings in the ten directions. 'The lion receives instruction and practices accordingly' refers to the Buddha's teachings being received and practiced like a lion. 'The Buddha's praise is praised by the saints' means the Buddha's praise is agreed upon by the saints. 'In the Sutra of the Wise and Foolish, the aunt personally spun and wove a piece of golden wool to offer to the Buddha' comes from the Sutra of the Wise and Foolish. The aunt personally spun a piece of golden wool to offer to the Buddha. The Buddha said, 'It can be given to the Sangha, and the merit will be immeasurable.' If one were to offer to sixteen fully ordained monks (according to Zenghui, monks and nuns each have four fruits and four paths), it would still not be considered too much. The remaining explanations are in the commentary. 'To embrace' refers to hugging. 'A monk in name only, without real virtue' refers to a monk who is only a monk in name, without actual virtue. Question: How does the previously cited five aggregates (Pañcakkhandha) for removing evil precepts conflict with this? Answer: The commentary says that the five aggregates for removing evil precepts are a meticulous selection of objects, while the Sutra of the Wise and Foolish is a rough selection of objects. Even if someone who has broken precepts receives offerings, it is to allow outsiders to generate faith, thereby naturally feeling the merit of giving in the ocean of the Sangha, not to say that someone with flawed conduct can consume the offerings of believers (this is the meaning in the commentary). Personally, I believe that the five aggregates for removing evil precepts are like the Buddha-dhatu (relics or Dharma body of the Buddha) cannot eliminate a cup of water, like a mother undergoing a cesarean section. The prohibition against monks accumulating wealth in the Vinaya (monastic code) is to prevent secular criticism, while governing the flourishing of offerings will cause both the giver and the receiver to fall. These are all to strongly admonish the Sangha to encourage themselves. The Ekottara Agama Sutra, Sutra of the Wise and Foolish, Dasa-bhāṇavāra Vinaya, and Singalaka Sutra are all to guide secular people, lest they slight the Sangha and thereby bring about their own downfall. From this, it can be known that one must be pure in precepts to receive offerings; if one is not pure, one will undoubtedly fall into it. Offerings must be universally thorough; if they are not thorough, the one who is offered to will not receive merit. Using these principles to judge, there should be no conflict. In the overall judgment, first, the merits and benefits are explained, universally selecting nine types of objects. The commentary clarifies the eight causes and conditions, the meaning of which can be understood. Second, in the announcement, first, 'those without conditions,' the commentary says, refers to the first six of the nine unsurpassed types. 'Those with conditions' refers to those who can at least benefit themselves. For 'those without conditions,' it is necessary to announce them. 'If there are the above six conditions, they must be announced before entering' means that if one possesses the above six conditions, one must announce it before entering. The latter three are to govern the masses, so it is only said to be six types. If based on the opinion of the masses, it is also for the entire Sangha. Because it is not a time of frugality, it is divided into two parts to announce entering and exiting to each other. The commentary says that the reason for announcing exiting is to protect the intention of the donor; the reason for announcing entering is to protect the intention of the internal Bhikkhus (monks). 'The words follow the order, the Vinaya says, follow the order of the senior seat' refers to entering according to the order of the senior seat. The commentary says that the body has conditions, and entering requires a ceremony. Not announcing is a violation of the teachings. Question: 'Exiting without conditions, is it a violation if one does not announce?' Answer: 'Hoping for the same, violating the teachings should be judged accordingly,' hoping for the same, violating the teachings, one should be judged according to the precepts. Or one can exit without announcing, which does not harm the masses, but entering is the opposite.

之。故制與罪。不犯指前本異九種。◎

四分律行事鈔資持記中三上

四分律行事鈔資持記中三下

◎三十四(佛在舍衛。婦人將還夫家。辨食頻施。經時不還。夫別取婦。又取商客食分路中數施為賊所劫。因此二緣合制一戒)。列緣第一指上標名。第三疏云。即戒本中無病過受。則知開有病也。第四疏云。多論上缽取一無罪。二缽是犯。中缽取二。下缽取三。各不犯過則犯。一人取過三缽犯。謂下缽也。若四人取過三缽。前三人不犯后一人犯。律中不犯齊兩三缽。若病若自送寺中等。

三十五(佛在舍衛。說一食法。乃至諸比丘憔悴。佛聽得食取飽。又因看病人開餘食法。後有比丘貪食不知足。得便食之。因制)。初緣可足即是正食。第四或病或作餘食法。則無犯故。通釋中律文分三。初示名相。次列五緣。初簡食體。二須曾受。三明食境多少成遮不遮。如注所顯。四約制教。五據正犯。二緣似同而異。足下三明結犯。僧祇八中。上四通約四儀。與前無異。下四別就坐相。以明離處。由坐通地物不犯故。且下舉床示相。余船乘例同。初約動身明犯。若正下次約抬舁明犯。問。倒地等緣既非故作何得結犯。答。此有法開。自可作法故違而食。不復重開。彼云。在船上船筑岸觸木石。回波身離

【現代漢語翻譯】之。因此制定了戒律和罪責。不違犯的指前文所說的，根本上不同於九種情況。◎

《四分律行事鈔資持記》中卷第三之上

《四分律行事鈔資持記》中卷第三之下

◎第三十四（佛陀在舍衛城。一位婦人回夫家，頻繁地準備食物佈施。過了很久沒有回去。她的丈夫另娶了妻子。又有商人將食物分給路人，多次被盜賊搶劫。因為這兩個因緣，佛陀制定了一條戒律）。列舉因緣的第一條指向上文標明的名稱。第三條疏解說，就是戒本中『無病過受』，由此可知開許有病的情況。第四條疏解說，《多論》中，從上等缽中取一份食物沒有罪，取兩份就犯戒。從中等缽中取兩份，從下等缽中取三份，各自不犯戒，超過這個數量就犯戒。如果一個人取超過三個缽的食物就犯戒，指的是下等缽。如果四個人取超過三個缽的食物，前三個人不犯戒，后一個人犯戒。律中不犯戒的數量是兩三個缽。如果是生病或者自己送到寺廟中等情況，則不犯戒。

三十五（佛陀在舍衛城。宣說一食法，以至於眾比丘憔悴。佛陀允許他們可以爲了吃飽而取食。又因為看護病人而開許了剩餘的食物。後來有比丘貪食不知足，得到機會就吃。因此制定了戒律）。最初的因緣『可足』就是正食。第四種情況，或者生病或者製作剩餘的食物，則不犯戒。通用的解釋中，律文分為三部分。首先是顯示名稱和相狀，其次是列舉五種因緣。首先是簡擇食物的本體，第二是必須曾經接受過，第三是說明食物的多少，構成遮止或不遮止，如註釋所顯示。第四是關於制定教令，第五是根據正犯。兩種因緣相似而不同。『足下三』說明了結罪的情況。《僧祇律》第八卷中，前四種情況是通用於四種威儀，與前面沒有不同。后四種情況是特別針對坐相，來說明離開處所。因為坐著可以接觸到地上的東西，所以不犯戒。姑且以下舉床為例來顯示相狀，其餘的船和車等可以類推。首先是根據動身來說明犯戒，如果是正下次是根據抬舉來說明犯戒。問：倒地等情況既然不是故意做的，為什麼會結罪？答：這裡有法開許。自己可以作法，因為違背了作法而吃，所以不再重新開許。那裡說：在船上，船撞擊岸邊碰到木頭石頭，回波身體離開

【English Translation】 Therefore, precepts and offenses were established. 'Not violating' refers to what was mentioned earlier, fundamentally different from the nine situations. ◎

《Sifenlü Xingshi Chao Zichi Ji》, Volume 3, Part 1

《Sifenlü Xingshi Chao Zichi Ji》, Volume 3, Part 2

◎ Thirty-fourth (The Buddha was in Shravasti (Śrāvastī). A woman was returning to her husband's home, frequently preparing food for almsgiving. After a long time without returning, her husband remarried. Also, a merchant distributed food to travelers, and was repeatedly robbed by thieves. Because of these two causes, the Buddha established a precept). The first of the listed causes refers to the name marked above. The third commentary explains that it is 'receiving excessively without illness' in the Pratimoksha (戒本), from which it is known that illness is an exception. The fourth commentary explains that in the Sarvastivada Vinaya (多論), taking one portion from the top bowl is not an offense, but taking two bowls is an offense. Taking two from the middle bowl, or three from the bottom bowl, each is not an offense, but exceeding these amounts is an offense. If one person takes more than three bowls of food, it is an offense, referring to the bottom bowl. If four people take more than three bowls of food, the first three people are not at fault, but the last person is at fault. In the Vinaya, the non-offending amount is two or three bowls. If it is due to illness or being sent to the temple, etc., it is not an offense.

Thirty-fifth (The Buddha was in Shravasti (Śrāvastī). He spoke about the 'one meal a day' practice, to the point that the monks became emaciated. The Buddha allowed them to take food to satisfy their hunger. Also, due to caring for the sick, leftover food was allowed. Later, some monks were greedy and insatiable, eating whenever they had the chance. Therefore, the precept was established). The initial cause, 'sufficient,' refers to the proper meal. In the fourth situation, if it is due to illness or leftover food, there is no offense. In the general explanation, the Vinaya text is divided into three parts. First, it shows the names and characteristics; second, it lists five causes. First, it selects the essence of the food; second, it must have been received; third, it explains that the amount of food constitutes prohibition or non-prohibition, as shown in the commentary. Fourth, it is about establishing the precepts; fifth, it is based on the actual offense. The two causes are similar but different. 'Below the feet, three' explains the circumstances of incurring an offense. In the Mahasamghika Vinaya (僧祇律), Volume 8, the first four situations are generally applicable to the four postures, and are no different from before. The last four situations are specifically for the sitting posture, to explain leaving the place. Because sitting allows contact with things on the ground, it is not an offense. For now, let's take the example of a bed to show the characteristics; the rest, such as boats and vehicles, can be inferred. First, it explains the offense based on moving the body; if it is directly next, it explains the offense based on lifting. Question: Since falling to the ground, etc., are not intentional, why is it considered an offense? Answer: There is an allowance in the Dharma. One can perform a ritual, and because one violates the ritual and eats, it is no longer allowed again. It says there: on a boat, the boat hits the shore, touching wood and stones, the body leaves due to the returning waves.

本處。若在乘上乘上坂下坂(坂謂大坡不平故有上下)。若翻身離本處等。五分中。第四不益者顯境足也。注中初出異計。彼謂足食飽足方犯但少一口即不名足。此下責非法。今準五分不受益緣明取境足。誠有據矣。餘四可解。國下明別開。以麨是正食隨方所宜故。釋初緣食體中。十誦有三。初明五正。糒音備此與前異。故特出之(前引三種更兼魚肉為五正。梵語蒲阇尼此云正食)。五似中𢇲音眉即[米*祭]子也。𪍿麥通名大小諸麥。莠音酉即稗草子。錯麥是華言。迦師即梵語。謂碎麥飯也(以錯碎故。有云面者濫下未磨食)。彼文明五似。或言錯麥則不言迦師。或言迦師則不言錯麥。鈔中華梵並列意彰一物二名耳。五種佉陀即不正也。四中稻即正食麥是似食。但磨細故入不正收(已上十誦總十五種)。僧祇初明五正。言同此者即指十誦。彼云。麨飯麥飯魚肉彼無干飯。而言同此者以麥飯乃當五似故。次明五雜正者(即不正也)。與四分同故引合之。佉阇尼此云不正(對上十誦枝即是莖。此無彼根。彼無此花)。僧祇下三明余物。米麥等皆謂磨作餅也。歡喜丸古記云。西國多用酥油砂糖為檲。故名丸也。一切下牒上諸物以明不犯。肉是正食。故特除之。別眾處處此前二戒相因。而列滿足即此戒也。善見初通示二食。

【現代漢語翻譯】現代漢語譯本此處。若在乘上乘上坂下坂（坂謂大坡不平故有上下）。若翻身離本處等。五分中，第四不益者顯境足也。注中初出異計。彼謂足食飽足方犯，但少一口即不名足。此下責非法。今準五分不受益緣明取境足，誠有據矣。餘四可解。國下明別開。以麨是正食，隨方所宜故。釋初緣食體中，《十誦律》有三。初明五正。糒音備，此與前異，故特出之（前引三種更兼魚肉為五正。梵語蒲阇尼（Bhojanī，意為正食）此云正食）。五似中，𢇲音眉，即[米*祭]子也。𪍿麥通名大小諸麥。莠音酉，即稗草子。錯麥是華言。迦師即梵語，謂碎麥飯也（以錯碎故，有云面者濫下未磨食）。彼文明五似，或言錯麥則不言迦師，或言迦師則不言錯麥。鈔中華梵並列意彰一物二名耳。五種佉陀（Khādya，意為非正食）即不正也。四中稻即正食，麥是似食，但磨細故入不正收（已上《十誦律》總十五種）。《僧祇律》初明五正。言同此者即指《十誦律》。彼云：『麨飯、麥飯、魚肉』，彼無干飯。而言同此者，以麥飯乃當五似故。次明五雜正者（即不正也）。與《四分律》同故引合之。佉阇尼（Khādanī，意為非正食）此云不正（對上《十誦律》枝即是莖，此無彼根，彼無此花）。《僧祇律》下三明余物。米麥等皆謂磨作餅也。歡喜丸古記云：『西國多用酥油砂糖為檲，故名丸也。』一切下牒上諸物以明不犯。肉是正食，故特除之。別眾處處此前二戒相因，而列滿足即此戒也。《善見律毗婆沙》初通示二食。

【English Translation】 English version Here. If one is on an ascending or descending slope (a 'slope' refers to a large, uneven hill, hence the terms 'ascending' and 'descending'). Or if one turns away from the original place, etc. In the five divisions, the fourth, 'not benefiting,' reveals the sufficiency of the object. The commentary initially presents a different view, stating that one only transgresses when the food is sufficient to be full; lacking even a mouthful, it is not considered sufficient. The following criticizes this as unlawful. Now, according to the five divisions, the reason for not benefiting is that the object is sufficiently taken, which is indeed well-founded. The remaining four can be understood. 'Country' below clarifies a separate allowance because parched grain is proper food, suitable according to local custom. Explaining the initial condition of the food substance, the Daśādhyāya-vinaya (十誦律) has three aspects. First, it clarifies the five proper foods. Bhiṣaj (糒) is pronounced 'bèi'; this differs from the previous, so it is specifically mentioned (the previous three, combined with fish and meat, are the five proper foods. The Sanskrit term is Bhojanī (蒲阇尼), meaning 'proper food'). Among the five similar foods, Meṣa (𢇲) is pronounced 'méi', referring to rice bran. Yava (𪍿) broadly refers to all types of barley, large and small. Yūṣa (莠) is pronounced 'yǒu', referring to barnyard millet seeds. 'Cuòmài' (錯麥) is the Chinese term. Kāśī (迦師) is the Sanskrit term, referring to crushed barley rice (because it is crushed; some say it refers to noodles, but this is a misinterpretation as it is eaten unground). The text clarifies the five similar foods, either mentioning 'Cuòmài' without mentioning Kāśī, or mentioning Kāśī without mentioning 'Cuòmài'. The commentary lists both Chinese and Sanskrit terms to clarify that they are two names for the same thing. The five types of Khādya (佉陀) are improper foods. Among the four, rice is proper food, and barley is similar food, but because it is finely ground, it is categorized as improper (the Daśādhyāya-vinaya lists a total of fifteen types). The Mahāsāṃghika-vinaya (僧祇律) initially clarifies the five proper foods. Saying 'the same as this' refers to the Daśādhyāya-vinaya. It states: 'Parched grain rice, barley rice, fish, and meat'; it does not mention dried rice. Saying 'the same as this' means that barley rice corresponds to the five similar foods. Next, it clarifies the five mixed proper foods (i.e., improper foods). It is combined with the Dharmaguptaka-vinaya (四分律) because they are the same. Khādanī (佉阇尼) means 'improper' (corresponding to the branches in the Daśādhyāya-vinaya, which are stems; this lacks those roots, and that lacks these flowers). The Mahāsāṃghika-vinaya then clarifies other items. Rice, barley, etc., all refer to being ground into cakes. The ancient record of the 'Joyful Ball' states: 'In Western countries, ghee, oil, and sugar are often used as filling, hence the name 'ball'.' 'Everything' below lists all the above items to clarify that there is no transgression. Meat is proper food, so it is specifically excluded. Separately, in various assemblies, the previous two precepts are related, and listing 'fulfillment' refers to this precept. The Samantapāsādikā (善見律毗婆沙) initially broadly indicates the two types of food.

與前少異。初不正唯果應收枝葉等。正食且列三相。麥飯同上十祇。粥初下別釋。初明正食。粥藥稠厚即同米飯。少飯和水體非稀粥。米雜肉者亦約粥。論以單米稀粥開啖無過。若雜少肉即在正收。一切下釋非正。初約一體。若以下示相和。言說正者如雲米粥。不說正者如雲果菜等粥。此亦約稠者言之。義決中。前注已破。由世盛傳故此重示。初立義遮非故。律下引決。初準四分僧敬上座尼敬大僧。二俱是制違則有罪。由受頭陀二皆不犯。取彼決此。非直明文故云義也。何下次指僧祇。彼云。足食有八種一自恣足(檀越自恣與比丘言。我已滿足。如是離坐不作殘食法犯提。下皆例同)。二少欲足(檀越多與而動手現少取相)。三穢污足(行食凈人手疥癩不凈。比丘惡之言不用過去)。四雜足(凈人持乳酪器盛麨。比丘惡言過去等)。五不便足(凈人行麨。比丘問已言。此動我風不便過去。乃至與病不便等例說)。六自諂曲足(凈人行食比丘現手作相。若搖頭若縮缽作相)。七停住足(凈人行食時比丘言。莫先行飯當先下菜等)。八自已足(比丘乞食自有麨囊從檀越乞水。彼意謂須麨即問比丘須否。比丘意謂檀越至家中取水答言。須彼捉比丘麨囊授與。比丘言且置)。彼但云八種。今以隨作一相即名遮后故云八遮。上明

【現代漢語翻譯】與之前略有不同。最初的不正食，只有在結果應收時才包括枝葉等。正食則列出三種相。麥飯的情況與上述相同，都是十祇（Dashazhi，梵文音譯，意義不詳）。粥在最初食用時需要特別解釋。首先明確什麼是正食。粥如果稠厚，就和米飯一樣。少量飯和水混合，就不是稀粥了。米飯中摻雜肉的情況也類似於粥。從理論上講，單獨的米粥可以隨意食用，沒有限制。如果摻雜少量肉，就屬於正食的範疇。『一切下釋非正』，首先從一體的角度解釋。『若以下示相和』，意思是說，如果說『米粥』，那就是正食；如果說『果菜等粥』，那就不是正食。這裡也是就稠厚的粥而言。義決中，之前的註釋已經解釋過了，因為世俗盛傳，所以這裡再次說明。最初確立定義是爲了防止錯誤。律中引用判決。首先根據四分律，僧人尊敬上座，尼姑尊敬大僧，這都是制度，違反就會有罪。但如果接受頭陀行，則兩者都不算犯戒。取彼處的判決來決定此處的情況，不僅僅是明確的條文，所以說是『義』。『何下次指僧祇』，指的是僧祇律。其中說，『足食有八種』：一、自恣足（檀越（Danyue，施主）隨意給比丘食物，說：『我已經滿足了。』這樣離開座位，不按殘食法處理，就犯提（Ti，指一種戒律）。以下情況都類似）。二、少欲足（檀越給的食物很多，但比丘動手只取少量）。三、穢污足（行食的凈人手上有疥瘡等不乾淨的東西，比丘嫌惡，說不用了）。四、雜足（凈人用乳酪器盛放炒麵，比丘嫌惡，說不用了等）。五、不便足（凈人行炒麵，比丘問后說：『這會讓我生風，不方便，不用了。』乃至有病不方便等情況類似）。六、自諂曲足（凈人行食時，比丘用手做出某種姿勢，或者搖頭，或者縮缽）。七、停住足（凈人行食時，比丘說：『不要先上飯，先上下菜等』）。八、自已足（比丘乞食，自己有炒麵囊，又向檀越乞水，檀越以為他需要炒麵，就問比丘是否需要。比丘以為檀越要回家取水，就回答說需要。檀越就拿起比丘的炒麵囊給他，比丘說先放著）。彼處只說了八種，現在因為隨作一種姿態就叫做遮止，所以說是『八遮』。上面說明了。

【English Translation】 It differs slightly from before. Initially, non-proper food only includes branches and leaves, etc., when the result should be harvested. Proper food is listed with three characteristics. Wheat rice is the same as above, all being ten zhi (Dashazhi, transliteration of Sanskrit, meaning unknown). Congee needs special explanation when first eaten. First, clarify what is proper food. If the congee is thick, it is the same as rice. A small amount of rice mixed with water is not thin congee. Rice mixed with meat is also similar to congee. Theoretically, plain rice congee can be eaten freely without restrictions. If mixed with a small amount of meat, it falls into the category of proper food. 'Everything below explains non-proper food,' first explained from the perspective of oneness. 'If the following shows harmony,' it means that if you say 'rice congee,' it is proper food; if you say 'fruit and vegetable congee,' it is not proper food. This also refers to thick congee. In Yi Jue (Yijue, meaning decision on meaning), the previous annotations have already explained it, but because it is widely spread in the world, it is explained again here. Initially establishing a definition is to prevent errors. The Vinaya (Buddhist code of conduct) quotes the judgment. First, according to the Four-Part Vinaya, monks respect senior monks, and nuns respect senior monks. These are all rules, and violating them is a sin. However, if one accepts the dhuta (ascetic practices), neither is considered a violation. Taking the judgment from there to decide the situation here is not just a clear article, so it is called 'meaning'. 'What follows refers to the Sanghika (Sanghika, relating to the monastic community),' referring to the Sanghika Vinaya. It says, 'There are eight kinds of sufficient food': 1. Svayamdattam (Svayamdattam, self-given sufficiency) (The danapati (Danyue, donor) gives food to the bhikkhu (bhikkhu, monk) at will, saying, 'I am already satisfied.' Leaving the seat like this, not handling it according to the leftover food rules, violates Ti (Ti, referring to a type of precept). The following situations are similar). 2. Alpecchata (Alpecchata, desiring little sufficiency) (The danapati gives a lot of food, but the bhikkhu only takes a small amount). 3. Guggulita (Guggulita, defiled sufficiency) (The attendant who serves food has scabies or other unclean things on their hands, and the bhikkhu dislikes it and says it is not needed). 4. Samsrista (Samsrista, mixed sufficiency) (The attendant uses a milk container to hold roasted flour, and the bhikkhu dislikes it and says it is not needed, etc.). 5. Asamarthyata (Asamarthyata, inconvenient sufficiency) (The attendant serves roasted flour, and the bhikkhu asks and says, 'This will cause me wind, it is inconvenient, it is not needed.' Even having an illness and being inconvenient, etc., are similar). 6. Atmakutsana (Atmakutsana, self-flattering sufficiency) (When the attendant serves food, the bhikkhu makes a certain gesture with their hand, or shakes their head, or shrinks their bowl). 7. Sthavira (Sthavira, stopping sufficiency) (When the attendant serves food, the bhikkhu says, 'Don't serve the rice first, serve the vegetables first, etc.'). 8. Atmahetu (Atmahetu, self-caused sufficiency) (The bhikkhu begs for food, has their own roasted flour bag, and asks the danapati for water. The danapati thinks they need roasted flour and asks the bhikkhu if they need it. The bhikkhu thinks the danapati is going home to get water and answers that they need it. The danapati picks up the bhikkhu's roasted flour bag and gives it to them, and the bhikkhu says to put it down first). That place only mentioned eight kinds, but now because making any gesture is called prohibition, it is called 'eight prohibitions'. The above explains.

境足。猶是從寬。僧祇更急。故引比況。足顯彼非。釋第四須不中。初明病殘不須。僧祇下明他作不須。本律作法中。初三中雲先足者。約境為言。所對三中。除儉者律中儉開八事。不作餘食法。是其一數。言未足者律云。食已為他作不成(準僧祇開)。食體三中。簡不凈者。謂興利邪緣宿觸等別有所犯故。不覆藏者。謂以惡食覆好食也。自作三中。自言現前非遣他故。律云。使凈人作不成。言授與者律云。自手捉食作。持食置地作皆不成。彼作三中。云我止者正示殘法。引諸文中。五分示前威儀。作下出詞句。如上者續云。知是看是作餘食法。若都下示略法。但取他語不必須食。尼具有者此出五分。古謂尼無。故特點之。又身綺中。尼受不作餘食法。則僧尼同有明矣。僧祇下明器各別法有成否。彼云。若比丘持食來欲作殘食。即于缽上碗中作殘者。止得碗中名作殘食。缽中不名作。若碗中汁流缽中得俱名殘食。今文反之存大意耳。決通中。初明直與成殘。若下明強勸別犯。不犯有六。初是想差如稠粥作稀想。二即上行永無有犯。三約食體不凈(或前食非正)。四即病緣。五謂已殘。六是順教(儉開不作文無理有)。

三十六(佛在舍衛。有弟比丘貪食。兄比丘以過責。心懷恚故兄食已便強勸食。反以過責。因

【現代漢語翻譯】境足（條件充足）。猶是從寬（仍然是放寬處理）。僧祇更急（《僧祇律》的要求更嚴格）。故引比況（所以引用比喻）。足顯彼非（足以顯示他們的錯誤）。釋第四須不中（解釋第四種情況，不應該這樣做）。初明病殘不須（首先說明生病或殘疾的人不需要這樣做）。僧祇下明他作不須（《僧祇律》下面說明由他人制作的食物不需要這樣做）。本律作法中（在本律的製作方法中）。初三中雲先足者（最初的三種情況中說已經足夠的），約境為言（是就環境而言）。所對三中（所對應的三種情況中）。除儉者律中儉開八事（除了節儉的人，律中允許八種情況可以節儉），不作餘食法（不做剩餘食物的處理方法），是其一數（這是其中一種情況）。言未足者律云（說未足夠的，律中說），食已為他作不成（吃完后為他人制作是不允許的，按照《僧祇律》的開許）。食體三中（食物本身的三種情況中），簡不凈者（排除不乾淨的食物），謂興利邪緣宿觸等別有所犯故（指因為謀取利益、不正當的因緣、隔夜的接觸等其他原因而犯戒）。不覆藏者（不覆蓋隱藏的），謂以惡食覆好食也（指用不好的食物覆蓋好的食物）。自作三中（自己製作的三種情況中），自言現前非遣他故（自己說在眼前，不是讓他人去做）。律云（律中說），使凈人作不成（讓凈人制作是不允許的）。言授與者律云（說到給予的，律中說），自手捉食作（自己用手拿著食物製作），持食置地作皆不成（拿著食物放在地上製作都是不允許的）。彼作三中（他人制作的三種情況中），云我止者正示殘法（說『我停止』，正是表示剩餘食物的處理方法）。引諸文中（引用各種律文中），五分示前威儀（《五分律》展示了之前的威儀）。作下出詞句（製作下面列出詞句）。如上者續云（像上面那樣繼續說），知是看是作餘食法（知道是、看到是，就做剩餘食物的處理方法）。若都下示略法（如果都下面展示簡略的方法），但取他語不必須食（但取用他人的話語，不一定需要食物）。尼具有者此出五分（比丘尼也具有這種情況，這是出自《五分律》）。古謂尼無（古代認為比丘尼沒有這種情況），故特點之（所以特別指出）。又身綺中（又在身綺中），尼受不作餘食法（比丘尼接受不做剩餘食物的處理方法），則僧尼同有明矣（那麼僧尼都有這種情況就很明顯了）。僧祇下明器各別法有成否（《僧祇律》下面說明器皿不同，處理方法的成敗）。彼云（《僧祇律》說），若比丘持食來欲作殘食（如果比丘拿著食物來想要做剩餘食物的處理），即于缽上碗中作殘者（就在缽上或碗中做剩餘食物的處理），止得碗中名作殘食（只能在碗中叫做做了剩餘食物的處理），缽中不名作（缽中不能叫做做了剩餘食物的處理）。若碗中汁流缽中得俱名殘食（如果碗中的汁流到缽中，就都叫做剩餘食物的處理）。今文反之存大意耳（現在的文字相反，保留大意罷了）。決通中（在決通中）。初明直與成殘（首先說明直接給予就成了剩餘食物）。若下明強勸別犯（如果下面說明強行勸食，另有犯戒）。不犯有六（不犯戒有六種情況）。初是想差如稠粥作稀想（第一種是想法錯誤，比如把稠粥想成稀粥）。二即上行永無有犯（第二種是上面的行為，永遠沒有犯戒）。三約食體不凈(或前食非正)（第三種是食物本身不乾淨，或者之前的食物不正當）。四即病緣（第四種是生病的原因）。五謂已殘（第五種是已經做了剩餘食物的處理）。六是順教(儉開不作文無理有)（第六種是順從教導，節儉開許不做，沒有道理）。三十六(佛在舍衛。有弟比丘貪食。兄比丘以過責。心懷恚故兄食已便強勸食。反以過責。因（第三十六，佛陀在舍衛城。有一位弟弟比丘貪吃食物，哥哥比丘用過失來責備他。弟弟心懷怨恨，所以哥哥吃完食物后，弟弟就強行勸哥哥吃，反而用過失來責備哥哥。因為這個原因）

【English Translation】 Conditions are sufficient. It's still lenient. The Sanghika is even stricter. Therefore, analogies are drawn to fully show their errors. Explanation of the fourth 'should not': First, it clarifies that the sick and disabled do not need to do it. The Sanghika below clarifies that others making it is not necessary. In the method of making in the original Vinaya, the first three say 'already sufficient,' referring to the environment. Among the corresponding three, except for the frugal, the Vinaya allows eight things for frugality, not making the leftover food method, which is one of them. Those who say 'not sufficient,' the Vinaya says, 'Making for others after eating is not allowed' (according to the Sanghika's allowance). Among the three aspects of the food itself, excluding the impure refers to offenses due to seeking profit, improper causes, overnight contact, etc. 'Not covering up' means covering good food with bad food. Among the three aspects of self-making, 'saying it is present' means not sending others to do it. The Vinaya says, 'Having a layperson make it is not allowed.' 'Giving' refers to the Vinaya saying, 'Making by holding the food with one's own hand, or placing the food on the ground, is not allowed.' Among the three aspects of others making it, saying 'I stop' precisely indicates the method of leftover food. Quoting various texts, the Five-Part Vinaya shows the previous demeanor. Below 'making' lists the phrases. Those like the above continue, 'Knowing it is, seeing it is, making the leftover food method.' If all below show the abbreviated method, only taking others' words is necessary, not necessarily food. 'Nuns also have it' is from the Five-Part Vinaya. Anciently, it was said that nuns did not have it, so it is specially pointed out. Also, in the Body Adornment section, nuns accepting not making the leftover food method means that monks and nuns both clearly have it. The Sanghika below clarifies that the success or failure of the method depends on the different utensils. It says, 'If a bhikkhu brings food and wants to make leftover food, making the leftovers on the bowl on top of the alms bowl only counts as making leftovers in the bowl, not in the alms bowl. If the juice from the bowl flows into the alms bowl, both are called leftover food.' The current text reverses it, retaining the main idea. In the decisive explanation, first, it clarifies that directly giving becomes leftovers. If below clarifies that forcibly urging to eat is a separate offense. There are six cases of non-offense. The first is a difference in thought, like thinking of thick congee as thin congee. The second is the above action, never having an offense. The third is about the impurity of the food itself (or the previous food being improper). The fourth is due to illness. The fifth is already making leftovers. The sixth is following the teaching (frugality allows not making it, which is unreasonable). Thirty-six (The Buddha was in Shravasti. There was a younger bhikkhu who was greedy for food. The elder bhikkhu rebuked him for his fault. Harboring resentment, the younger bhikkhu forcibly urged the elder to eat after he had finished, and instead rebuked him for his fault. Because of this reason)

制)。名中強以飲食勸己足者。故云勸足食。疏中對前戒四別。一前身犯。后語犯。二前開病。后不開病。三前貪心。后三性四前己咽犯。后他咽己犯。列緣可知。若彼受食咽咽二俱墮。問。已有前制理應不違。復開殘法自可依作。如何受勸重興此戒。答。元彼懷恚意欲令犯。強設巧言誤令不覺。至論成犯必與俱時。但所勸犯前能勸犯后。故律中若彼棄之與人。自作殘法等則能勸但吉耳。

三十七(佛在羅閱城。人民節會。難陀跋難陀共看伎並受食。而暮還耆阇山。又迦留陀夷夜入城乞食。女人電中見稱言是鬼。由此二緣故制)。制意中初科。智論釋六成就。中時成就文彼明天竺說時有二。一名迦羅(此雲實時。謂年月日時四時部氣等世俗背計為實故)。二名三摩耶(此云假時。謂隨事緣長短不定。無有實故)。佛隨世諦說三摩耶不說迦羅。為除外道俗人邪見故(俗人著有。外道計常。若說實時更增彼計。此亦大分為言。非俱不說)。論中先破彼計實時皆無有實。然毗尼製法多依實時則顯。如來亦說實時。豈是無時。故以為問。如鈔所引。答中為二。初約義釋通。二佛下遮其來難。初中三義。初從假。釋論中難破時已。乃云見陰界入生滅假名為時無別時(謂。時經及余經等亦說實時。乃是隨世名字。故云假名。

【現代漢語翻譯】現代漢語譯本：第三十七條戒律（佛陀在羅閱城（Rajagrha），人民舉行節慶集會時制定）。難陀（Nanda）和跋難陀（Upananda）一起觀看歌舞表演並接受食物，直到傍晚才返回耆阇崛山（Grdhrakuta）。迦留陀夷（Kaludayi）夜晚進城乞食，一位婦女在閃電中看到他，驚呼他是鬼。由於這兩個因緣，佛陀制定了這條戒律。關於制定戒律的意圖，首先解釋《大智度論》中提到的六成就。其中，關於時間成就的解釋是，在古印度，人們認為時間有兩種：一種叫做迦羅（kala）（意為『實時』，指年月日時等，世俗之人執著地認為是真實存在的）；另一種叫做三摩耶（samaya）（意為『假時』，指隨著事件因緣變化而長短不定，並非真實存在）。佛陀隨順世俗諦而說三摩耶，而不說迦羅，是爲了破除外道和世俗之人的邪見（世俗之人執著于『有』，外道執著于『常』。如果說實時，會更加增長他們的執著。這只是大致的說法，並非完全不說）。《大智度論》中首先破斥了他們認為實時是真實存在的觀點，認為實時並非真實存在。然而，毗尼（Vinaya）中制定的戒法大多依據實時，這表明如來（Tathagata）也說實時，難道是無時嗎？所以才提出這個問題，就像《鈔》中所引用的那樣。回答分為兩部分：第一，從義理上解釋，使其通達；第二，『佛下』遮止他們的詰難。第一部分包含三層含義：第一，從假時來解釋。《大智度論》中破斥了實時之後，才說見到陰、界、入生滅，假名為時，沒有獨立於陰、界、入之外的『時』（也就是說，《時經》及其他經典等也說實時，那只是隨順世俗的名字，所以說是假名）。

【English Translation】 English version: The 37th precept (established by the Buddha in Rajagrha when the people were holding a festival gathering). Nanda (Nanda) and Upananda (Upananda) watched performances and accepted food together, only returning to Grdhrakuta Mountain in the evening. Kaludayi (Kaludayi) entered the city at night to beg for food, and a woman saw him in the lightning and exclaimed that he was a ghost. Due to these two causes, the Buddha established this precept. Regarding the intention behind establishing the precept, first, the six accomplishments mentioned in the Mahaprajnaparamita-sastra are explained. Among them, regarding the explanation of the accomplishment of time, in ancient India, it was believed that there were two types of time: one called kala (meaning 'real time,' referring to years, months, days, and hours, which worldly people stubbornly believe to be real); the other called samaya (meaning 'provisional time,' referring to time that varies in length depending on the circumstances, and is not real). The Buddha, in accordance with conventional truth, spoke of samaya and not kala, in order to dispel the wrong views of non-Buddhists and worldly people (worldly people are attached to 'existence,' and non-Buddhists are attached to 'permanence.' If real time were spoken of, it would further increase their attachment. This is just a general statement, not that it is never spoken of). The Mahaprajnaparamita-sastra first refutes their view that real time is real, arguing that real time is not real. However, the precepts established in the Vinaya mostly rely on real time, which shows that the Tathagata also speaks of real time. Is it then without time? That is why the question is raised, as quoted in the Commentary. The answer is divided into two parts: first, to explain it in terms of meaning, making it understandable; second, 'Buddha below' prevents their questioning. The first part contains three layers of meaning: first, to explain it from provisional time. After refuting real time in the Mahaprajnaparamita-sastra, it is said that seeing the arising and ceasing of the skandhas (aggregates), realms, and entrances, time is provisionally named, and there is no 'time' independent of the skandhas, realms, and entrances (that is to say, the Time Sutra and other sutras also speak of real time, but that is only in accordance with worldly names, so it is called provisional).

此與俗說假名言同義別。又準佛說則彼二皆是假名。隨彼而言故云實耳)。文云我已說者即指上文。世界法有故不妨說時非時。非實故不妨無時。立論已明不審重問。故反責之云不應難(有下闕時字。實下脫法字。論本有之)。亦是下次隨世釋。世界實者俗所計也(論文實下有非第一實一句。又無有字)。眾人呵者即指緣起(律中女人呵迦留陀夷云。寧自破腹不應夜食)。由彼計實而致譏訶。律附世相遮譏故制。亦欲下三護法釋。謂受戒時分定上中下。互相敬事令法不滅。故云使久存等(初義約假從道以釋。后二約實從俗而釋)。遮來難中。以毗尼制教隨順世諦從權建立。不可橫以真理而難俗事。以化就蕩相制是建立。故云不應求等。論具云。諸佛世尊結諸戒。是中不應求有何實(體之虛實)。有何名字(名之有無)。何者相應。何者不相應(義之違順)。何者是法如是相。何者是法不如是相(相之是非)。以是故是事不應難(化教詮理必須四義求之)。次難中。論文前云。如來為除邪見不言迦羅說三摩耶。謂余經中多說假時如上引。律乃說實時。義有相違。故以為難。答中為二。初明毗尼說實意。上句正示(不字誤。論文正作中字)。以下顯意。謂毗尼不許白衣外道聞。故可說實時。以道眾自知非實不生邪執故(文

【現代漢語翻譯】現代漢語譯本此與世俗所說的假名言，在意義上有所不同。而且按照佛所說，這兩者都是假名。因為順應世俗的說法，所以說是『實』。文中說『我已說』，就是指上文所說的。世界法是存在的，所以不妨礙說有時非時。因為不是真實的，所以不妨礙沒有時間。立論已經很清楚了，不應該重複提問。所以反過來責備他說『不應該詰難』（『有』字下面缺少『時』字，『實』字下面脫落『法』字，論本當有）。『亦是』以下是隨順世俗的解釋。世界是真實的，這是世俗的看法（論文『實』字下面有『非第一實』一句，又沒有『有』字）。眾人呵斥，就是指緣起（律中女人呵斥迦留陀夷說：『寧可自己剖腹，也不應該夜裡吃飯』）。因為他們認為這是真實的，所以才導致譏諷呵斥。戒律依附世俗的表相，爲了遮止譏諷，所以制定戒律。『亦欲』以下是三護法釋。意思是受戒時，分為上中下三個等級，互相尊敬侍奉，使佛法不滅。所以說『使久存』等等（第一個意義是從假入真來解釋，後面兩個意義是從真入俗來解釋）。在遮止對方的詰難中，認為毗尼的制定是隨順世俗諦，從權宜的角度建立的。不能用真理來詰難世俗的事情。用教化來成就蕩相的制約就是建立。所以說『不應該求』等等。論中具體地說：諸佛世尊制定各種戒律，其中不應該探求有什麼實體（體的虛實），有什麼名字（名的有無），什麼相應，什麼不相應（義的違順），什麼是符合佛法的相，什麼是不符合佛法的相（相的正確與否）。因此，這件事不應該詰難（化教詮釋真理必須從這四個方面來探求）。接下來的詰難中，論文前面說：如來爲了消除邪見，不說迦羅說三摩耶。意思是其他經典中大多說假時，如上面所引用的。而戒律中卻說實時，意義上有相違背的地方，所以以此為難。回答分為兩部分。首先說明毗尼說實時的用意。上句是正確的指示（『不』字是錯誤的，論文中應該是『中』字）。以下是顯明用意。意思是毗尼不允許白衣外道聽聞，所以可以說實時。因為道眾自己知道不是真實的，不會產生邪執（文

【English Translation】 English version This differs in meaning from the conventional designation of 'provisional name' (假名, jiaming). Moreover, according to the Buddha's teachings, both are provisional names. Because it conforms to the worldly way of speaking, it is called 'real' (實, shi). The phrase 'I have already spoken' in the text refers to what was said above. The existence of the world dharma (世界法, shijiefa) does not preclude speaking of times and non-times. Because it is not real, it does not preclude the absence of time. The argument has already been made clear, and there should be no repeated questioning. Therefore, it is retorted that 'one should not challenge' (the character '時' (shi, time) is missing below the character '有' (you, exist), and the character '法' (fa, dharma) is missing below the character '實' (shi, real); these are present in the original text). 'Also is' (亦是, yishi) below is an explanation that follows the worldly. The world is real, this is the worldly view (the phrase 'not the ultimate reality' (非第一實, fei diyi shi) is below the character '實' (shi, real) in the text, and there is no character '有' (you, exist)). The public scolding refers to dependent origination (緣起, yuanqi) (in the Vinaya (律, lü), women scolded Kaludayi (迦留陀夷, Jialuotayi) saying: 'Rather break my own stomach than eat at night'). Because they consider this to be real, it leads to ridicule and scolding. The Vinaya relies on the appearance of the world, and precepts are established to prevent ridicule. 'Also desire' (亦欲, yiyu) below is the explanation of the three Dharma protectors. It means that when receiving precepts, they are divided into upper, middle, and lower grades, respecting and serving each other so that the Dharma will not be destroyed. Therefore, it is said 'to make it last long' (使久存, shijiu cun), etc. (The first meaning is explained from the provisional to the real, and the latter two meanings are explained from the real to the conventional). In preventing the other party's challenge, it is considered that the establishment of the Vinaya follows the worldly truth (世俗諦, shisudi), and is established from an expedient perspective. One cannot use the truth to challenge worldly matters. Using teaching to achieve the restraint of the wandering appearance is establishment. Therefore, it is said 'should not seek' (不應求, buying qiu), etc. The treatise specifically says: The Buddhas and World Honored Ones establish various precepts, in which one should not seek what entity there is (the reality or unreality of the entity), what name there is (the existence or non-existence of the name), what is corresponding, what is not corresponding (the agreement or disagreement of the meaning), what is the aspect that conforms to the Dharma, and what is the aspect that does not conform to the Dharma (the correctness or incorrectness of the aspect). Therefore, this matter should not be challenged (the teaching of transformation that explains the truth must be explored from these four aspects). In the following challenge, the paper says earlier: The Tathagata (如來, Rulai) does not say Kala (迦羅, Jialuo) says Samaya (三摩耶, Sanmoye) in order to eliminate wrong views. It means that most other scriptures say provisional time, as quoted above. However, the Vinaya says real time, and there is a contradiction in meaning, so it is difficult to accept. The answer is divided into two parts. First, explain the intention of the Vinaya to say real time. The above sentence is a correct instruction (the character '不' (bu, not) is wrong, it should be '中' (zhong, middle) in the paper). The following is to clarify the intention. It means that the Vinaya does not allow lay people and outsiders to hear, so it can be said in real time. Because the Sangha (道眾, daozhong) knows that it is not real, it will not produce wrong attachments (the text

中下聞字論作而字)。說下次明余經說假意。通多分者。道俗俱可聞故(古多錯解。妄改文字。學者難曉。不免繁文)。顯意中。以學語者恥已貪嗜。濫謂大乘無時非時。故今還引大論以誡邪執。近世學大學小。啖食無時不畏佛戒。銅漿鐵丸焦爛喉腹。病徹心髓誰當代之。悲夫。次科經即毗羅三昧經。通列四時。前後三種大約不定。日中一種佛佛常法。以住中道假事表理。故凡所化儀無不皆中。佛制下正顯教意。上有三趣。地獄同鬼類。欲超三界必斷六因故。制比丘不同彼食令依極聖。出離可期。嗟彼愚人多食晚食。肯敩諸佛。而甘同鬼畜不知何意乎。三中多論初釋時非時。四義中初約日明出沒。餘三約乞食合宜不宜。二三約他事。第四就己行。又下明時分不定。晝夜各九時(且約相等)。增輝引古解云。晝夜都十八時。一時有五十臘縛。十八時總九百臘縛。三十臘縛為一須臾(三百為十須臾。九百為三十須臾)。事同者同下僧祇故(俱舍一百二十剎那為一怛剎那。六十怛剎那為一臘縛。三十臘縛為一須臾。三十須臾為一日夜)。日下近地者。準俱舍日月在須彌山半腹。去地四萬由旬。準此則無下義。但日行極南。望之似下。以天上南北相去有一百八十道。日於此中來去。以分八節。且為夏至日在北第一道。向南行超

【現代漢語翻譯】現代漢語譯本（中下根器的人聽聞文字理論，就當作文字本身）。下次說明剩餘的經典，是假借意義來說明。通達多種法門的人，無論僧俗都可以聽聞，因為古代很多錯解，胡亂更改文字，學者難以理解，免不了繁瑣的文字）。顯明意義在於，學習佛法的人以貪圖口腹之慾為恥。胡亂說大乘佛法沒有時間限制。所以現在引用《大智度論》來告誡這些邪見。近世學習佛法的人，無論學習大乘還是小乘，吃東西沒有時間限制，不怕佛的戒律，死後會遭受銅汁鐵丸灌入口中，焦爛喉嚨和腹部的痛苦，這種痛苦徹入心髓，誰能代替他們承受呢？可悲啊！下一個科段的經典是《毗羅三昧經》（Virodhā Samādhi Sūtra），通篇列舉了四時，前後三種說法大約不定。日中一食是諸佛通常的做法，用安住中道來假借事相表達理體。所以一切教化儀軌沒有不符合中道的。佛制定的戒律，正是爲了顯明教義。上面有三惡道，地獄和餓鬼是同一類。想要超越三界，必須斷除六因。所以佛制定比丘的飲食不同於他們，讓他們依靠極聖的飲食方式，出離輪迴是可以期待的。可嘆那些愚蠢的人，經常吃晚飯，肯傚法諸佛嗎？而甘願和鬼畜一樣，不知道是什麼意思啊。《大智度論》（Mahāprajñāpāramitopadeśa）中，最初解釋了時與非時，四種意義中，最初是根據太陽的出現和隱沒來說明，其餘三種是根據乞食是否合宜來說明。第二、三種是根據其他事情，第四種是就自己的行為來說明。下面說明時間劃分不固定，白天和夜晚各有九個時辰（暫且按照相等的時間計算）。《增輝記》（Zēng Huī Jì）引用古人的解釋說，白天和夜晚總共有十八個時辰，一個時辰有五十個臘縛（Lava），十八個時辰總共有九百個臘縛。三十個臘縛為一個須臾（Muhurta）（三百個臘縛為十個須臾，九百個臘縛為三十個須臾）。與此事相同的是《僧祇律》（Saṃghika），《俱舍論》（Abhidharmakośa）中說一百二十個剎那（Kṣaṇa）為一個怛剎那（Tatkṣaṇa），六十個怛剎那為一個臘縛，三十個臘縛為一個須臾，三十個須臾為一個晝夜）。太陽下面靠近地面的，按照《俱舍論》的說法，日月在須彌山（Sumeru）半山腰，距離地面四萬由旬（Yojana）。按照這個說法，就沒有下面的意思了。只是太陽執行到最南邊，看起來好像在下面。因為天上南北相距一百八十道，太陽在這其中來回執行，用來劃分八節。暫且說夏至的時候，太陽在最北邊的第一道，向南執行超過

【English Translation】 English version (Those of middle and lower capacity treat the written theory as the writing itself). Next time, the remaining sutras will be explained, using metaphorical meanings. Those who are proficient in various Dharma gates, both monastic and lay, can listen, because many ancient interpretations were mistaken, and texts were altered arbitrarily, making it difficult for scholars to understand, inevitably leading to cumbersome writing). The meaning is clarified by those who study the Dharma and are ashamed of their greed for food. They recklessly say that Mahayana Buddhism has no time restrictions. Therefore, I now quote the Mahāprajñāpāramitopadeśa to warn against these heretical views. In recent times, those who study Buddhism, whether Mahayana or Hinayana, eat without time restrictions, not fearing the Buddha's precepts. After death, they will suffer the pain of molten copper and iron balls being poured into their mouths, burning their throats and abdomens. This pain penetrates to the marrow of their hearts, who can bear it for them? Alas! The next section of the sutra is the Virodhā Samādhi Sūtra, which lists the four seasons throughout, with three different statements that are roughly uncertain. Eating one meal at midday is the usual practice of all Buddhas, using dwelling in the Middle Way to express the principle through phenomena. Therefore, all teaching rituals are in accordance with the Middle Way. The precepts established by the Buddha are precisely to clarify the teachings. Above are the three evil realms, hell and hungry ghosts are of the same kind. If you want to transcend the three realms, you must cut off the six causes. Therefore, the Buddha stipulates that the diet of monks is different from theirs, allowing them to rely on the diet of the extremely holy, and liberation from reincarnation can be expected. Alas, those foolish people often eat dinner, are they willing to imitate the Buddhas? And willingly be the same as ghosts and animals, I don't know what it means. In the Mahāprajñāpāramitopadeśa, the initial explanation of time and non-time, in the four meanings, the initial one is explained according to the appearance and disappearance of the sun, and the remaining three are explained according to whether begging for food is appropriate or not. The second and third are based on other matters, and the fourth is based on one's own actions. Below it explains that the time division is not fixed, with nine hours each for day and night (temporarily calculated according to equal time). The Zēng Huī Jì quotes the explanation of the ancients, saying that there are a total of eighteen hours in day and night, one hour has fifty Lavas, and eighteen hours have a total of nine hundred Lavas. Thirty Lavas are one Muhurta (three hundred Lavas are ten Muhurtas, nine hundred Lavas are thirty Muhurtas). The Saṃghika is the same as this matter, the Abhidharmakośa says that one hundred and twenty Kṣaṇas are one Tatkṣaṇa, sixty Tatkṣaṇas are one Lava, thirty Lavas are one Muhurta, and thirty Muhurtas are one day and night). The sun below is close to the ground, according to the Abhidharmakośa, the sun and moon are halfway up Mount Sumeru, forty Yojanas away from the ground. According to this statement, there is no meaning of being below. It's just that when the sun runs to the southernmost point, it looks like it's below. Because the north and south in the sky are one hundred and eighty paths apart, the sun runs back and forth in it, used to divide the eight seasons. Let's just say that at the summer solstice, the sun is on the northernmost first path, running south beyond

四十五道是立秋。又越四十五道秋分。又越四十五道是立冬。又越四十五道極南第一道是冬至(從北至此熱減寒至甚也。所以寒者一云。南州北闊日光多故。南狹日光少故。又云。近須彌山邊冰山故。又云。去人遠故)。從北卻回至立春。春分立夏夏至各經四十五道還至極北。如是終而復始。四十時非時經即阿含別品。是以雙標。彼約腳影定一年中日夜長短。須者尋之。準俗者此方亦以十五日為一氣。一氣有三候。一候有五日。三氣為一節(四十五日)。一年有四時八節二十四氣七十二候三十六旬。僧祇腳影者。立日中以腳步影也。刻漏者。量水為數。隨時增減。滴漏定時。謂之刻漏。釋初緣中。引律定時。云至中者此明極限。食必中前。四天下者俱舍云。日轉四天下正照一面。傍照兩面長背一面。又云。北洲夜半東洲日沒。南洲日中西洲日出。四洲皆約從明至中。故云亦爾。下引僧祇正中犯吉。故知受食必在中前。經中食時乃當辰已。古德卯齋護之彌急。有聞諸佛日中食便謂中前非法。蓋不知教也。又有訛云。不過鐘食便聽鐘奉戒。況打鐘不定。何足為準。瞬即動目少時。發謂影移少地。義凈內法傳云。宜於要處安小土臺。圓闊一尺高五寸中插細杖。或時食上豎竹箸。可高四指取正午之影。畫以為記。影過畫處便不

【現代漢語翻譯】現代漢語譯本：四十五道之後是立秋。再過四十五道是秋分。再過四十五道是立冬。再過四十五道，到達最南端的第一道是冬至（從北向南，暑熱減少，寒冷達到極點。關於寒冷的原因，一種說法是，南方州域北部寬闊，日光照射多，南方狹窄，日光照射少。另一種說法是，靠近須彌山（Sumeru）邊的冰山。還有一種說法是，因為距離人遠）。從北邊返回，經過立春、春分、立夏、夏至，各經過四十五道，回到最北端。這樣週而復始。《四十時非時經》就是《阿含經》（Agama）的別品，因此用雙重標記。那裡是根據腳影來確定一年中日夜的長短。需要的人可以去尋找。按照世俗的說法，這裡也以十五日為一氣，一氣有三候，一候有五日，三氣為一個節氣（四十五日）。一年有四季八節二十四氣七十二候三十六旬。僧祇（Sangha）用腳影測量時間，是立起竿子在日中測量腳步的影子。刻漏是用量水的方法來計算時間，隨著季節變化增減水量，通過滴漏來定時，這就叫做刻漏。解釋最初的因緣中，引用戒律來定時，說到『至中』，這是說明極限。吃飯必須在中午之前。四天下（the four continents）在《俱舍論》（Abhidharma-kosa）中說，太陽轉動照耀四天下，正面照亮一面，旁邊照亮兩面，背面沒有照亮。又說，北俱盧洲（Uttarakuru）是半夜，東勝身洲（Purvavideha）是日落，南贍部洲（Jambudvipa）是中午，西牛賀洲（Aparagodaniya）是日出。四洲都是從天亮到中午來計算，所以說也是這樣。下面引用《僧祇律》（Sanghika-vinaya）說正中午吃飯是犯戒的，所以知道吃飯必須在中午之前。經中說吃飯的時間應當在辰時（7-9 am）或巳時（9-11 am）。古德對於卯時（5-7 am）齋戒的守護非常嚴格。有人聽到諸佛在日中吃飯，就認為中午之前吃飯是不合法的，這是不瞭解教義。還有人錯誤地說，不超過敲鐘吃飯的時間，就可以聽著鐘聲來奉持戒律。況且打鐘的時間不固定，怎麼能作為標準呢？瞬是指眼睛眨動的一小段時間。發是指影子移動的一小塊地方。《義凈內法傳》（Yijing's Record of the Inner Law Sent Home）中說，應該在必要的地方安放一個小土臺，圓而寬一尺，高五寸，中間插一根細棍。或者在吃飯的時候豎起竹筷，大約高四指，取正午的影子，畫下來作為記號。影子超過畫線的地方就不應該吃了。

【English Translation】 English version: Forty-five dao (paths/degrees) marks the Beginning of Autumn (Liqiu). After another forty-five dao, it is the Autumn Equinox (Qiufen). After another forty-five dao, it is the Beginning of Winter (Lidong). After another forty-five dao, the first dao at the southernmost point is the Winter Solstice (Dongzhi) (From north to south, heat decreases and cold reaches its extreme. As for the reason for the cold, one explanation is that the northern part of the southern continent is wide, with more sunlight, while the southern part is narrow, with less sunlight. Another explanation is that it is close to the ice mountains near Mount Sumeru (Sumeru). Yet another explanation is that it is far from people). Returning from the north, passing through the Beginning of Spring (Lichun), the Spring Equinox (Chunfen), the Beginning of Summer (Lixia), and the Summer Solstice (Xiazhi), each passing through forty-five dao, one returns to the northernmost point. This cycle repeats endlessly. The Forty Times Non-Time Sutra is a separate section of the Agama (Agama), hence the double marking. It determines the length of day and night throughout the year based on the shadow of the foot. Those who need it can seek it out. According to common custom, here also fifteen days are considered one qi (period), one qi has three hou (sub-periods), one hou has five days, and three qi make one solar term (jie) (forty-five days). A year has four seasons, eight festivals, twenty-four solar terms, seventy-two hou, and thirty-six xun (ten-day periods). The Sangha (Sangha) measures time using foot shadows, which involves setting up a pole and measuring the shadow of the foot at midday. A clepsydra (water clock) measures time by quantifying water, increasing or decreasing the amount of water according to the season, and timing the drips to set the time, which is called a clepsydra. Explaining the initial cause, the Vinaya (rules of monastic discipline) is cited to set the time, saying 'reaching midday,' which indicates the limit. Eating must be before noon. The four continents (Chatur-dvipa) are described in the Abhidharma-kosa (Abhidharma-kosa) as follows: the sun rotates and illuminates the four continents, directly illuminating one side, illuminating two sides from the side, and not illuminating the back side. It also says that in Uttarakuru (Uttarakuru) it is midnight, in Purvavideha (Purvavideha) it is sunset, in Jambudvipa (Jambudvipa) it is noon, and in Aparagodaniya (Aparagodaniya) it is sunrise. All four continents are calculated from dawn to noon, so it is said to be the same. The Sanghika-vinaya (Sanghika-vinaya) is cited below, saying that eating at exactly noon is a violation of the precepts, so it is known that eating must be before noon. The sutra says that the time for eating should be at the chen (7-9 am) or si (9-11 am) hours. Ancient virtuous monks were very strict in observing the mao (5-7 am) hour fast. Some people hear that the Buddhas eat at midday and think that eating before noon is illegal, which is not understanding the teachings. Others mistakenly say that as long as it is before the time the bell rings for the meal, one can listen to the bell to uphold the precepts. Moreover, the time the bell rings is not fixed, so how can it be used as a standard? A shun is a short period of time when the eyes blink. A fa refers to a small area where the shadow moves. Yijing's Record of the Inner Law Sent Home (Yijing's Record of the Inner Law Sent Home) says that a small earthen platform should be placed in a necessary place, round and one chi (foot) wide, and five cun (inches) high, with a thin stick inserted in the middle. Or, when eating, erect bamboo chopsticks, about four fingers high, and take the shadow at noon and draw it as a mark. If the shadow goes past the drawn line, one should not eat.

合食。西方在處悉有之。名薜攞斫羯羅譯為時輪。三中文列四藥。各有時非時。時藥約中前。后非時七日限中是時。過限非時。盡形者疏云。有病加服名時。無病輒服名非時。若非口法從時食論。故下注云犯有輕重是也。註文分二。初別示盡形。並下通明三藥。故下引證。即不受食戒開文。顯知四藥通制也。四中初科。五分開嘗者謂非時中約咽結犯。嘗但治舌故。二中十誦六戒教人同犯。四戒同本律。非殘二戒彼文制重。故引示之。三中五百問有形物者語通四藥。不漱墮者準律應吉。咽物方墮。不犯中。三黑石蜜者古記云。用蔗糖和糯米煎成。其堅如石。此明七日。雖兼時藥過中開服。有病開麥汁者雖似時漿以清澄故。上二加法如前所開。此據暫時直受者耳。哯音演嘔吐也。開文不顯故引論決之。◎

◎三十八(佛在羅閱祇。迦羅坐禪。乞食疲苦。食先所得者。佛呵制戒)。釋中初科。前示名相。必約受己方得成殘。四下示藥體。時藥過中吉。隔宿提。非時七日過限。盡形無病緣皆名殘。同前非時。上引本律。善下引他部。約受論殘。不取食殘。對簡中初科四句。一三兩句正屬此戒輕重分異。第二乃犯內宿。第四無過。故云可知。初句注中上句通明手受。下句別指三藥。時藥無口法故。次科初正簡。四句中三亦

【現代漢語翻譯】現代漢語譯本合食（混合食物）。西方到處都有。名為薜攞斫羯羅（Bailuo Zhajiela，意為時輪）。三藏中文字列出四種藥，各有應時和非時之分。應時藥指中午之前服用，非時藥則限制在七日之內，超過期限則為非時。盡形壽者疏中說，有病時服用稱為應時，無病時隨意服用稱為非時。如果不是口頭傳授的方法，則按照應時食物來論。所以下面的註釋說，違犯有輕重之分。註文分為兩部分。首先分別說明盡形壽，並通用於下面的三種藥。所以下面引用證明，即不受食戒的開許條文，明顯知道四種藥都受到限制。四種藥中的第一科。五分開嘗指的是非時藥中，如果嚥下則構成犯戒，嘗一下只是爲了品嚐味道。第二科中，《十誦律》的六戒教人共同違犯。四戒與根本律相同，非殘二戒在《十誦律》中規定得更重，所以引用來加以說明。第三科中，《五百問》中的有形物指的是四種藥。不漱口而墮落的，按照律應為吉祥。嚥下食物才構成墮落，不犯戒。三種黑石蜜，古籍記載說，用蔗糖和糯米煎制而成，堅硬如石頭。這裡說明七日，即使兼有時藥，過了中午也可以服用。有病時可以服用麥汁，雖然類似時漿，但因為清澈，所以可以服用。以上兩種加法如前所述。這是指暫時直接接受的情況。哯音演，指嘔吐。開許條文不明顯，所以引用論來加以決斷。

三十八（佛陀在羅閱祇城。迦羅坐禪，乞食疲憊，吃了先前得到的食物。佛陀呵斥並制定戒律）。釋義中的第一科。前面說明名稱和相狀，必須是接受后才能構成殘食。下面說明藥的本體。應時藥過了中午吉祥，隔夜提來。非時藥過了七天期限，盡形壽無病的情況下都稱為殘食，與前面的非時相同。上面引用根本律，《善見律》下面引用其他部的律，按照接受來論殘食，不取食殘。對簡中的第一科四句。一三兩句正是屬於此戒的輕重之分。第二句是犯了內宿，第四句沒有過失，所以說可以知道。第一句註釋中的上句通用於手接受，下句特別指三種藥。應時藥沒有口頭傳授的方法，所以。次科初正簡，四句中三亦 English version Consuming mixed food. It is available everywhere in the West. It is called 'Bailuo Zhajiela' (薜攞斫羯羅), translated as 'Wheel of Time'. The Chinese Tripitaka lists four types of medicine, each with its appropriate and inappropriate times. 'Time medicine' refers to taking it before noon, while 'non-time medicine' is limited to within seven days; exceeding this limit makes it 'non-time'. The commentary on 'lifelong practitioners' states that taking medicine when sick is called 'time medicine', while taking it casually without illness is called 'non-time'. If it is not a method transmitted orally, then it is discussed according to 'time food'. Therefore, the note below says that violations have varying degrees of severity. The commentary is divided into two parts. First, it separately explains 'lifelong', and it applies to the three medicines below. Therefore, the following quote proves it, which is the opening clause of not accepting the food precept, clearly knowing that all four medicines are restricted. The first section of the four medicines. 'Trying a little at five times' refers to the fact that in 'non-time medicine', swallowing constitutes a violation, while tasting is only for tasting. In the second section, the six precepts of the 'Ten Recitation Vinaya' teach people to commit offenses together. The four precepts are the same as the fundamental Vinaya, and the two non-residual precepts are more strictly regulated in the 'Ten Recitation Vinaya', so they are quoted to illustrate this. In the third section, 'things with shape' in the 'Five Hundred Questions' refers to the four medicines. Not rinsing the mouth and letting it fall out should be auspicious according to the Vinaya. Swallowing food constitutes falling, not violating the precept. The three types of black rock candy, according to ancient records, are made by frying sugarcane and glutinous rice, and are as hard as stone. This explains the seven days, even if it is also 'time medicine', it can be taken after noon if one is sick, one can take barley juice, although it is similar to 'time juice', it can be taken because it is clear. The above two additional methods are as previously opened. This refers to the case of temporarily receiving it directly. '哯' (xiàn) sounds like '演' (yǎn), meaning vomiting. The opening clause is not clear, so it is quoted to make a decision.

Thirty-eight (The Buddha was in Rajagriha. Kala was meditating, begging for food and was exhausted, and ate the food he had previously obtained. The Buddha rebuked and established precepts). The first section of the interpretation. The previous section explains the name and appearance, and it must be accepted before it can constitute residual food. The following explains the substance of the medicine. 'Time medicine' is auspicious after noon, and it is brought over from the previous night. 'Non-time medicine' exceeds the seven-day limit, and in the case of lifelong practitioners without illness, it is called residual food, which is the same as the previous 'non-time'. The above quotes the fundamental Vinaya, and the 'Good View Vinaya' below quotes the Vinaya of other sections, discussing residual food according to acceptance, not taking food residue. The first section of the pair of simple four sentences. The first and third sentences belong to the severity of this precept. The second sentence is a violation of internal lodging, and the fourth sentence has no fault, so it can be known. The upper sentence in the first sentence's note applies to hand acceptance, and the lower sentence specifically refers to the three medicines. 'Time medicine' does not have a method of oral transmission, so. Next section first positive simple, four sentences in three also

【English Translation】 Modern Chinese translation Combined food (mixed food). It is available everywhere in the West. It is called Bailuo Zhajiela (薜攞斫羯羅, meaning Wheel of Time). The Chinese Tripitaka lists four types of medicine, each with its appropriate and inappropriate times. 'Time medicine' refers to taking it before noon, while 'non-time medicine' is limited to within seven days; exceeding this limit makes it 'non-time'. The commentary on 'lifelong practitioners' states that taking medicine when sick is called 'time medicine', while taking it casually without illness is called 'non-time'. If it is not a method transmitted orally, then it is discussed according to 'time food'. Therefore, the note below says that violations have varying degrees of severity. The commentary is divided into two parts. First, it separately explains 'lifelong', and it applies to the three medicines below. Therefore, the following quote proves it, which is the opening clause of not accepting the food precept, clearly knowing that all four medicines are restricted. The first section of the four medicines. 'Trying a little at five times' refers to the fact that in 'non-time medicine', swallowing constitutes a violation, while tasting is only for tasting. In the second section, the six precepts of the 'Ten Recitation Vinaya' teach people to commit offenses together. The four precepts are the same as the fundamental Vinaya, and the two non-residual precepts are more strictly regulated in the 'Ten Recitation Vinaya', so they are quoted to illustrate this. In the third section, 'things with shape' in the 'Five Hundred Questions' refers to the four medicines. Not rinsing the mouth and letting it fall out should be auspicious according to the Vinaya. Swallowing food constitutes falling, not violating the precept. The three types of black rock candy, according to ancient records, are made by frying sugarcane and glutinous rice, and are as hard as stone. This explains the seven days, even if it is also 'time medicine', it can be taken after noon if one is sick, one can take barley juice, although it is similar to 'time juice', it can be taken because it is clear. The above two additional methods are as previously opened. This refers to the case of temporarily receiving it directly. 哯 (xiàn) sounds like 演 (yǎn), meaning vomiting. The opening clause is not clear, so it is quoted to make a decision.

Thirty-eight (The Buddha was in Rajagriha. Kala was meditating, begging for food and was exhausted, and ate the food he had previously obtained. The Buddha rebuked and established precepts). The first section of the interpretation. The previous section explains the name and appearance, and it must be accepted before it can constitute residual food. The following explains the substance of the medicine. 'Time medicine' is auspicious after noon, and it is brought over from the previous night. 'Non-time medicine' exceeds the seven-day limit, and in the case of lifelong practitioners without illness, it is called residual food, which is the same as the previous 'non-time'. The above quotes the fundamental Vinaya, and the 'Good View Vinaya' below quotes the Vinaya of other sections, discussing residual food according to acceptance, not taking food residue. The first section of the pair of simple four sentences. The first and third sentences belong to the severity of this precept. The second sentence is a violation of internal lodging, and the fourth sentence has no fault, so it can be known. The upper sentence in the first sentence's note applies to hand acceptance, and the lower sentence specifically refers to the three medicines. 'Time medicine' does not have a method of oral transmission, so. Next section first positive simple, four sentences in three also

殘亦內一提一吉。四非殘非內無犯。初句屬此戒。第二屬內宿。第三涉二戒。有下斥濫。古謂結凈地己開僧同宿。故引律破之。既令除比丘。明知有宿。勸持中初示教意。下不受食戒。糞衣乞食比丘。恐妨道業取廟中食。故合示之。世以禪觀為真道戒撿。為閑務豈知。道觀非戒不成故云妄倚等。此下顯過取道棄戒。故心涉愛憎。輕戒慢聖。故大我未伐。故下引勸。上敘眾聖尊戒。下句勸令效聖。近世禪講率多此見。請披聖訓勿任凡情。行護中初科。十誦三相。初棄膩物。若下凈膩器。不凈下簡食體。四藥皆重。鹽非貪嗜故罪輕降。不凈謂內宿惡觸等。下引伽論證上洗缽。次科善見中。初持食轉易以比丘自持容有宿觸。對小眾易之。食則免過。乃下作食轉易事亦同上。注中準上互易心斷開成。反明不斷。不凈可知(準四藥中。凈人觸失洗手更受。此由與他不合受食)。十誦前明互傳。初引文以下義決亦同轉易。但加洗手耳。遠下次明易凈。初引示。今下點非。二彼俱無受舍者。反明俱有方開成凈。初直乞時僧無舍心俗無受心。及后乞取僧無受心俗無舍心。故言俱無。上乞字音氣。交即易也。注令如上者論中展轉易凈明有受舍心故。有下三明受缽。初緣起。佛下立制應從受者。或恐缽有餘膩。故令作彼物受。取食中。十誦

【現代漢語翻譯】現代漢語譯本『殘亦內一提一吉』（『殘』指食物殘渣，『內』指缽內，『一』指一次，『提』指提起，『吉』指吉祥。意思是說，即使缽內只剩一點點吉祥的食物殘渣）。『四非殘非內無犯』（『四』指四種情況，『非殘』指沒有食物殘渣，『非內』指不在缽內，『無犯』指沒有違犯）。初句指此戒（第一句指不留殘食的戒律）。第二句指內宿（指食物不在缽內）。第三句涉及兩條戒律（既有殘食，又不在缽內）。下面是斥責濫用（這種說法）。古人說結凈地（在結界清凈的土地上）已經允許僧人共同住宿，所以引用戒律來駁斥它。既然命令除去比丘（不讓他們同宿），就明確知道有住宿的情況。勸持中，首先是顯示教義的意圖。下面是不接受食物的戒律。糞衣乞食的比丘，恐怕妨礙修行，所以取用廟中的食物，因此合併說明。世人認為禪觀是真正的修行，戒律檢查是閑散事務，哪裡知道禪觀沒有戒律就不能成就，所以說是妄自依靠等等。下面是顯示捨棄戒律而追求修行的過失，所以心中涉及愛憎，輕視戒律，怠慢聖人，所以『大我』沒有被克服。下面是引用勸誡。上面敘述眾聖尊重戒律，下面一句勸令傚法聖人。近世禪講大多是這種見解，請披閱聖人的訓誡，不要放縱凡夫的情感。行護中，首先是科目。《十誦律》的三種相狀，首先是捨棄油膩的食物。如果下面是清洗油膩的器皿。不凈下面是簡擇食物的本體。四種藥物都很重要，鹽不是貪圖嗜好，所以罪過輕微降低。不凈指的是內宿、惡觸等。下面引用《伽論》來證明上面洗缽的說法。其次是科目《善見律毗婆沙》中，首先是持食轉易，因為比丘自己拿著食物容易有宿觸，對小眾轉易食物，就可以免除過失。乃至於作食轉易的事情也和上面一樣。註釋中，按照上面互相交換心意，斷開成就。反過來說明不斷開。不凈是可以知道的（按照四種藥物中，凈人接觸后失去洗手再接受，這是因為與他人不合而接受食物）。《十誦律》前面說明互相傳遞，首先是引用經文，下面是義理的決斷，也和轉易一樣，只是加上洗手而已。遠下次說明容易清凈，首先是引用經文來指示。現在下面是指出錯誤。二者都沒有受舍的人，反過來說明都有才能開成清凈。最初直接乞食時，僧人沒有舍心，俗人沒有受心，以及後來乞取時，僧人沒有受心，俗人沒有舍心，所以說二者都沒有。上面乞字音氣，交接就是容易。註釋說，像上面那樣，論中輾轉容易清凈，說明有受舍心，所以有。下面第三說明受缽，首先是緣起。佛下面是立下制度，應該從接受者那裡接受。或許擔心缽里有剩餘的油膩，所以讓他們用其他東西接受。取食中，《十誦律》

【English Translation】 English version 『Can yi nei yi ti yi ji』 (『Can』 refers to food residue, 『nei』 refers to inside the bowl, 『yi』 refers to one time, 『ti』 refers to pick up, 『ji』 refers to auspicious. It means even if there is only a little bit of auspicious food residue left in the bowl). 『Si fei can fei nei wu fan』 (『Si』 refers to four situations, 『fei can』 refers to no food residue, 『fei nei』 refers to not inside the bowl, 『wu fan』 refers to no violation). The first sentence refers to this precept (the precept of not leaving leftover food). The second sentence refers to staying inside (referring to food not being inside the bowl). The third sentence involves two precepts (both having food residue and not being inside the bowl). Below is a rebuke of abuse (of this statement). The ancients said that establishing a pure land (on a bounded pure land) already allows monks to stay together, so the precepts are cited to refute it. Since the order is to remove the Bhikkhus (not allowing them to stay together), it is clear that there is a situation of staying overnight. In the exhortation to uphold, the first is to show the intention of the teachings. Below is the precept of not accepting food. The Bhikkhus who wear rags and beg for food are afraid of hindering their practice, so they take food from the temple, so it is explained together. The world thinks that Chan contemplation is the true practice, and checking precepts is a leisurely affair, how do they know that Chan contemplation cannot be achieved without precepts, so it is said to be relying on it falsely, etc. Below is to show the fault of abandoning precepts and pursuing practice, so the mind involves love and hate, despises precepts, and neglects the saints, so the 『great self』 has not been overcome. Below is a quote of exhortation. The above describes the saints respecting the precepts, and the following sentence exhorts to follow the saints. In recent times, Chan lectures mostly have this view, please read the teachings of the saints, do not indulge in the emotions of ordinary people. In the practice of protection, the first is the subject. The three aspects of the 『Ten Recitations Vinaya』, the first is to abandon greasy food. If below is to wash greasy utensils. Below 『impure』 is to select the substance of the food. The four medicines are all important, salt is not greedy, so the sin is slightly reduced. Impure refers to staying overnight, evil touch, etc. Below is a quote from the 『Galu』 to prove the above statement of washing the bowl. The second is the subject in the 『Good View Vinaya Vibhasha』, the first is holding food and transferring it, because it is easy for the Bhikkhu to have overnight touch when holding the food himself, transferring the food to the small group can avoid the fault. Even the matter of making food transfer is the same as above. In the commentary, according to the above, exchanging intentions with each other, cutting off and achieving. Conversely, it shows that it is not constantly open. Impure can be known (according to the four medicines, after a pure person touches it, they lose the hand washing and receive it again, this is because they accept food without being in harmony with others). The 『Ten Recitations Vinaya』 explains mutual transmission in front, the first is to quote the scriptures, and the following is the judgment of the meaning, which is also the same as the transfer, but only adding hand washing. Next, 『far』 explains that it is easy to be pure, the first is to quote the scriptures to indicate. Now below is to point out the error. Neither of them has a receiver or a giver, conversely, it shows that both have the ability to open and become pure. Initially, when begging directly, the monks have no intention of giving, and the laity have no intention of receiving, and later when begging, the monks have no intention of receiving, and the laity have no intention of giving, so it is said that neither of them has. The sound and breath of the word 『beg』 above, the intersection is easy. The commentary says, like the above, the discussion in the discussion is easy to purify, indicating that there is a receiving and giving mind, so there is. Below, the third explains receiving the bowl, the first is the origin. Below the Buddha is establishing a system, and should receive it from the receiver. Perhaps worried that there is residual grease in the bowl, so let them receive it with other things. In taking food, the 『Ten Recitations Vinaya』

無水處者謂別求難得。水中有食雖復宿膩緣故開之。隨食浮沉飲取清者。次科初引律論開取故食。又開自取應是儉緣。或雖豐時乞求不得。時逼無人故兩開之。扟史鄰反撥除也。五百問中。初指緣同上。所下出開意。初明開食。又下釋自取。郁單越此云勝。勝三洲故。彼人於物無我所心故。三中不作還意即是斷心。護凈中。僧祇初明過時。文中二罪。上是非時下即停食。未過須臾但犯非時。若過須臾並結二墮。注中初示時限。若下明非時。二時者一是過中。二過須臾。比丘下次明凈手。為防宿膩。粗魯謂約略也。洗已更摩謂后復相觸。而曾執物容有不凈。故須更洗。注中準凈手以決觸巾。下引二律轉證註文。律令盛食明須凈者。十誦日洗護凈可知。次科僧祇初明洗缽。不摩拭者恐損色故。當護下明護手。捉袈裟者容有塵污。故須更洗(舊云。因明著袈裟須凈手者非)。三中風塵落缽不受相雜。舍受聽食方便免過。文約沙彌。餘眾凈人理應通許(諸文所明不唯當戒。不受惡觸事犯相涉。文中可見。臨文辨之。勿使參濫)。不犯四節。初不自食。二與作人。還從乞得。義同新故。三缽中所餘無由凈故。四為治病非欲食故。西土患眼多以酥油灌鼻。

三十九(佛在舍衛。人為父母等於四衢道乃至廟中祭祀供養。糞掃衣

【現代漢語翻譯】現代漢語譯本：在沒有水的地方，如果想另外尋找食物是很困難的。在水裡有食物，即使是隔夜的油膩食物，也可以打開來食用。隨著食物在水中漂浮或沉澱，只取用清澈的部分。接下來的一段首先引用律論，允許打開已經取出的食物。又允許自己取用食物，這應該是出於節儉的原因。或者即使食物充足，也可能乞討不到。在緊急情況下，沒有人可以求助，所以兩種情況都允許。'扟'（shēn）的意思是撥除。在《五百問》中，首先指出原因與上面相同。'所下'是爲了說明允許的原因。首先說明允許食用。'又下'解釋自己取用。'郁單越'，這裡翻譯為'勝'（殊勝），因為它勝過其他三個洲。那裡的人對事物沒有'我所'的執著。'三中不作還意'，就是斷絕了貪心。在《護凈》中，《僧祇律》首先說明食物過時。文中提到兩種罪過，上面是指非時食，下面是指停止食用。如果未過須臾（很短的時間），只是犯了非時食的戒律。如果過了須臾，就會同時犯兩種墮罪。註釋中首先說明了時間限制。'若下'說明非時食。'二時者'，一是過了中午，二是過了須臾。'比丘下次明凈手'，爲了防止沾染隔夜的油膩。'粗魯謂約略也'，意思是大概地。'洗已更摩謂后復相觸'，因為之後又會接觸到東西，可能沾染不凈，所以需要再次清洗。註釋中根據凈手來判斷是否接觸到巾。下面引用兩部律典來進一步證明註釋。律典中說盛食物必須用乾淨的器皿，十誦律中說每天都要洗滌以保持清潔。接下來的一段，《僧祇律》首先說明洗缽。'不摩拭者恐損色故'，因為害怕磨損缽的顏色。'當護下明護手'，應當保護手。'捉袈裟者容有塵污'，因為拿著袈裟可能會沾染灰塵污垢，所以需要再次清洗（舊的說法認為，因為說明了穿著袈裟需要凈手，這是不對的）。《三中》說，風塵落入缽中，不接受相雜。捨棄接受，聽許食用，是爲了方便避免過失。文中的意思是針對沙彌，其他僧眾和凈人也應該同樣允許（各種文獻所說明的不僅僅是戒律，不受惡觸等事情也相互關聯，在文中可以看出來，臨文時要辨別清楚，不要混淆）。不犯四種情況：一是不自己食用；二是給做工的人，又從他那裡乞討回來，意義上等同於新的或舊的；三是缽中剩餘的食物沒有辦法弄乾凈；四是爲了治療疾病，不是爲了想吃。西域地區的人患眼疾，多用酥油灌鼻。三十九（佛陀在舍衛城。有人爲了父母等在四通八達的道路甚至廟宇中祭祀供養，用的是糞掃衣。）

【English Translation】 English version: Where there is no water, it is said to be difficult to seek food elsewhere. If there is food in the water, even if it is leftover and greasy, it can be opened and eaten. As the food floats or sinks in the water, take only the clear part. The next section first quotes the Vinaya to allow opening food that has already been taken out. It also allows taking food oneself, which should be for reasons of frugality. Or even if there is plenty of food, it may not be possible to beg for it. In an emergency, there is no one to turn to, so both situations are allowed. '扟' (shēn) means to remove. In the 'Five Hundred Questions', it is first pointed out that the reason is the same as above. '所下' is to explain the reason for allowing it. First, it explains allowing eating. '又下' explains taking it oneself. '郁單越' (Uttarakuru), here translated as '勝' (superior), because it is superior to the other three continents. People there have no attachment to things as 'mine'. '三中不作還意' (not intending to return in the three), means cutting off greed. In 'Protecting Purity', the Saṃghika Vinaya first explains that the food is past its time. The text mentions two offenses, the above refers to eating at the wrong time, and the below refers to stopping eating. If it has not passed a moment (a very short time), it is only a violation of the precept of eating at the wrong time. If it has passed a moment, both offenses are committed. The commentary first explains the time limit. '若下' explains eating at the wrong time. '二時者' (the two times), one is past noon, and the other is past a moment. '比丘下次明凈手' (Bhikkhu next explains clean hands), to prevent contamination with overnight grease. '粗魯謂約略也' (rough means approximate), meaning roughly. '洗已更摩謂后復相觸' (washing and then rubbing again means touching again later), because after that you will touch things again, which may be contaminated, so you need to wash again. The commentary judges whether the towel has been touched based on clean hands. The following quotes two Vinayas to further prove the commentary. The Vinaya says that food must be served in clean utensils, and the Ten Recitations Vinaya says that it must be washed every day to keep it clean. The next section, the Saṃghika Vinaya first explains washing the bowl. '不摩拭者恐損色故' (not rubbing because afraid of damaging the color), because afraid of damaging the color of the bowl. '當護下明護手' (should protect next explains protecting hands), you should protect your hands. '捉袈裟者容有塵污' (holding the kasaya may have dust and dirt), because holding the kasaya may be contaminated with dust and dirt, so you need to wash again (the old saying that it is necessary to have clean hands because it is explained that wearing the kasaya requires clean hands is wrong). '三中' (in the three) says that if dust falls into the bowl, do not accept mixing. Abandoning acceptance and allowing eating is to facilitate avoiding mistakes. The meaning in the text is for the Shramanera (novice monk), other monks and lay people should also be allowed in the same way (what various documents explain is not only the precepts, but also things such as not accepting evil touches are also related to each other, which can be seen in the text, and should be distinguished when facing the text, and should not be confused). There are four situations that do not violate: one is not eating it yourself; the second is giving it to the worker and begging it back from him, which is equivalent to new or old in meaning; the third is that there is no way to clean the remaining food in the bowl; the fourth is for treating the disease, not because you want to eat it. People in the Western Regions who suffer from eye diseases often use ghee to irrigate their noses. Thirty-nine (The Buddha was in Shravasti. People were offering sacrifices to their parents, etc., at crossroads and even in temples, using discarded clothes.)

乞食比丘自取食之。俗譏因制)。名中比丘凡食必從人受。故違此教名不受食。然受兼手口食通四藥。如后具明。制意中。初引五分白衣訶詞。義分三過。他不喜者招譏謗也。著割截衣者不生物善也。不與取者同盜竊也。後製此戒。即反三過以為三益。多論五義。初為防重盜。二假彼能授證非竊盜。三四易會。五中引緣顯示生信。初外道令比丘上樹。比丘言。我法樹過人頭不應上。又令搖樹取果。比丘言。我法不得搖落果(不壞生故)。外道上樹取果擲地與之。比丘言。我法不得不受而食。故云並答等。第二了論。初引論文。準彼無令字寫錯不疑。次引疏解。初釋自性。即指戒體。欲下釋求得。謂有所須。此下釋此處。謂受食處。下云地及水中是也。與余不須者顯示能受法通他故。即下簡濫。初指上能受。若下簡余不能。並非住自性故。被擯一種攝四羯磨。總二十五人。若十三難人自他俱不成。余並自成。望不通他故總云不成耳(準后懺篇學悔成受)。三所對者。即明授食人也。釋中初科。了論上二句簡除。謂自及同類皆非能授。餘下正示。三類即人非人畜。文取解知。必具三種。不具不成。多論人中不通非畜。謂多人處反知。無人方開異類。次科五分既無凈人。而令安米者或是年小或可暫倩。文中但開自煮惡觸二吉

【現代漢語翻譯】現代漢語譯本乞食比丘自己取食物吃。（這是因為在家俗人譏諷而制定的戒律）。名為『中比丘』的人，凡是吃飯必須從別人那裡接受食物。所以違反這條教規，就叫做『不受食』。然而，接受食物包括用手和口進食，涵蓋四種藥物，具體內容在後面會詳細說明。制定這條戒律的意義在於，最初引用《五分律》中在家人的訶責之詞，從義理上分為三種過失：不被他人喜歡，招致譏諷和誹謗；穿著割截的衣服，不能增長善業；不給予就拿取，等同於盜竊。後來制定這條戒律，就是反過來將三種過失轉化為三種益處。《多論》中提到五種意義：第一，爲了防止重複盜竊；第二，假設他人能夠給予證明，就不是盜竊；第三和第四點容易理解；第五點引用因緣來顯示產生信心。最初，外道讓比丘上樹，比丘說：『我的教法規定，樹超過人的頭就不能上。』又讓搖樹摘果，比丘說：『我的教法規定，不能搖落果實（因為不能破壞生命）。』外道上樹摘果扔到地上給比丘，比丘說：『我的教法規定，不能不接受就吃。』所以說『並答等』。第二部分是《了論》。首先引用論文，按照論文的說法，沒有『令』字，寫錯的可能性不大。其次引用疏解，首先解釋自性，指的是戒體。『欲下釋求得』，指的是有所需要。『此下釋此處』，指的是接受食物的地方，也就是地面和水中。『與余不須者』，顯示能夠接受的法也適用於他人。『即下簡濫』，首先指向上文的『能受』。『若下簡余不能』，指的是其餘不能接受的情況，因為並非住在自性中。被擯斥的人包括四種羯磨，總共二十五人。如果是有十三難的人，自己和他人都不可能成就。其餘的情況自己可以成就，只是不能幫助他人成就，所以總的來說是不成就（按照後面的懺悔篇，學習懺悔可以成就接受）。第三部分是所對，也就是施食的人。解釋中，第一科，《了論》中的前兩句是簡除，指的是自己和同類都不能施食。『餘下正示』，指的是其餘的情況。三類指的是人、非人、畜生。從文字的解釋可以知道，必須具備這三種條件，不具備就不能成就。《多論》中認為，在人的情況下不包括畜生，指的是在人多的地方反而知道，在沒有人的地方才允許異類。其次，第五部分既然沒有凈人，而讓人準備米飯，或許是因為年紀小，或許是可以暫時請求幫忙。文中只允許自己煮飯和惡觸兩種吉祥的情況。

【English Translation】 English version A Bhiksu (begging monk) takes food for himself. (This was instituted because of criticism from lay people). A Bhiksu called 'Middle Bhiksu', whenever eating, must receive food from others. Therefore, violating this precept is called 'not receiving food'. However, receiving food includes eating with hands and mouth, covering four kinds of medicine, which will be explained in detail later. The meaning of instituting this precept is that, initially, the 'Five-Part Vinaya' cites the reprimanding words of lay people, which are divided into three faults in terms of meaning: not being liked by others, inviting criticism and slander; wearing cut-up clothes, not increasing good deeds; taking without giving, equivalent to stealing. Later, this precept was instituted to transform the three faults into three benefits. The 'Da Lun' mentions five meanings: first, to prevent repeated theft; second, assuming that others can give proof, it is not theft; the third and fourth points are easy to understand; the fifth point cites causes and conditions to show the generation of faith. Initially, the heretics asked the Bhiksu to climb the tree, and the Bhiksu said, 'My Dharma (teaching) stipulates that one should not climb a tree that is taller than a person's head.' They also asked him to shake the tree to pick the fruit, and the Bhiksu said, 'My Dharma stipulates that one should not shake off the fruit (because it does not destroy life).' The heretics climbed the tree, picked the fruit, and threw it to the ground for the Bhiksu, and the Bhiksu said, 'My Dharma stipulates that one should not eat without receiving.' Therefore, it is said 'and so on'. The second part is the 'Liao Lun'. First, the thesis is cited. According to the thesis, there is no word 'ling (cause)', and the possibility of writing errors is small. Secondly, the commentary is cited. First, the self-nature is explained, which refers to the precept body. 'Yu Xia Shi Qiu De' refers to what is needed. 'Ci Xia Shi Ci Chu' refers to the place where food is received, that is, the ground and water. 'Yu Yu Bu Xu Zhe' shows that the Dharma that can be received is also applicable to others. 'Ji Xia Jian Lan' first refers to the 'Neng Shou (able to receive)' mentioned above. 'Ruo Xia Jian Yu Bu Neng' refers to other situations where it cannot be received, because it does not reside in self-nature. Those who are expelled include four kinds of Karma (karmic actions), a total of twenty-five people. If there are people with the thirteen difficulties, neither themselves nor others can achieve it. In other cases, they can achieve it themselves, but they cannot help others achieve it, so in general, it is not achieved (according to the later repentance chapter, learning repentance can achieve acceptance). The third part is the object, that is, the person who gives food. In the explanation, the first section, the first two sentences in 'Liao Lun' are exclusions, referring to the fact that oneself and those of the same kind cannot give food. 'Yu Xia Zheng Shi' refers to the remaining situations. The three categories refer to humans, non-humans, and animals. From the interpretation of the text, it can be known that these three conditions must be met, and if they are not met, it cannot be achieved. The 'Da Lun' believes that in the case of humans, animals are not included, referring to the fact that in places where there are many people, one knows instead, and in places where there are no people, different kinds are allowed. Secondly, since there are no pure people in the fifth part, and people are asked to prepare rice, perhaps it is because they are young, or perhaps they can be temporarily asked for help. The text only allows two auspicious situations: cooking by oneself and evil touch.

羅耳。僧祇牛上亦據無人開從畜受。但授受非儀。須加口法。引即牽也。十誦蠅停鳥啄不名失受。故得食之。三中善見總列四趣。鬼收修獄則為六趣。五分下三律別舉三趣。合上論文。僧祇即佛受獼猴蜜。十誦目連尊者億耳沙彌皆受彼食。則余重獄義無從受。準下總決。即前了論意也。四中十誦五塵不受在文少漫。如注通之。善見初明塵落。可決十誦。注中兩意和會律論。嚮明謂窗隙飛塵。細中復細者則不須受。行下次明食墮亦約作意故成。僧祇初簡諸塵。言作意者塵飛入時須起受意。乃下明諸食。初明逆落成不。僧下明不凈成受。僧尼宿觸互望為凈。二中善見四物不受非可愛。故了論五量攝一切物如四藥備引。便利水土併名大開量。謂得自取無所遮故。律文令受與論不同。故約有人通之。據上二論有人亦開。三中十誦初開不受。擔行不使人見。食須下道。皆謂避譏嫌故。搦寧尼反謂手一握也。又下次制易凈。二文相違。故注以會之。僧祇多論文如前引。亦下決通開意。四分儉時開八事。內宿內煮自煮惡觸。僧俗二食水陸兩果不作餘食法。五百問中七日一受自作不失。先凈米取文脫。彼具云先凈米受取(謂火凈已受也)。四中水本大開。且約清者。今論咸濁亦須受之。僧祇伽論約色。五分據味。五中流汗有同堿水。故

【現代漢語翻譯】現代漢語譯本羅耳（未明確含義）。《僧祇律》認為，僧侶從牛等動物處接受供養是不允許的，因為動物不具備開示和傳授的能力。但如果接受的方式不合規，需要通過口頭儀式來彌補。『引』指的是牽引。根據《十誦律》，蒼蠅停留或鳥啄食過的食物不算作失去接受，因此可以食用。在『三中』，《善見律毗婆沙》總共列出了四種生命形態（四趣，指地獄、餓鬼、畜生、人）。如果將修羅和地獄包括在內，則為六趣。而《五分律》在下文中分別列舉了三種生命形態。結合以上論述，《僧祇律》記載佛陀接受了獼猴供養的蜂蜜，《十誦律》記載目連尊者（Maudgalyayana）和億耳沙彌（Srona Kotikarna）都接受過他人的食物。因此，從地獄眾生處接受供養在義理上是不允許的。根據下文的總決，這與之前的論述一致。在『四中』，《十誦律》中關於五塵不受的描述不夠清晰，需要參考註釋來理解。《善見律毗婆沙》首先說明了塵埃落下的情況，可以用來判斷《十誦律》。註釋中兩種觀點都與律論相符。之前提到的是窗戶縫隙中的飛塵，如果細微到極點，則不需要接受。『行下』說明食物掉落也需要有作意才能成立。《僧祇律》首先簡要說明了各種塵埃，提到『作意』指的是塵埃飛入時需要有接受的意念。接下來闡述各種食物，首先說明逆落是否成立。『僧下』說明不凈之物是否可以接受。僧侶和尼姑互相認為對方接觸過的東西是清凈的。在『二中』，《善見律毗婆沙》認為四種物品不應接受，因為它們不可愛。因此，《了論》認為五量涵蓋了一切物品，就像四種藥物一樣。《便利水土』都被稱為『大開量』，意思是允許自行取用，沒有任何限制。律文要求接受，這與《了論》不同，因此需要有人來解釋。根據以上兩種論述，有人也允許。在『三中』，《十誦律》首先允許不接受，但擔著東西行走時不能讓人看見，吃東西時需要避開道路，都是爲了避免譏諷。『搦寧尼反』指的是用手握住。『又下』禁止容易凈化的東西。這兩種說法相互矛盾，因此需要註釋來調和。《僧祇律》中有很多類似的論述，如前文所引。『亦下』決定並解釋了允許的含義。《四分律》在節儉時期允許八件事：內宿、內煮、自煮、惡觸、僧俗兩種食物、水陸兩種水果，但不允許製作剩餘食物。《五百問》中，七天接受一次自己製作的食物不算失去。『先凈米取』是文字脫落，原文是『先凈米受取』（指的是已經用火凈化過的米）。在『四中』，水本來是完全允許的，這裡指的是清澈的水。現在討論的是鹹水和濁水也需要接受的情況。《僧祇律》和《伽論》是根據顏色來判斷的，《五分律》是根據味道來判斷的。在『五中』，汗水類似於堿水，因此...

【English Translation】 English version Ro Er (undefined meaning). The Sanghika Vinaya considers it impermissible for monks to receive offerings from animals such as cows, as animals lack the capacity for instruction and transmission. However, if the manner of acceptance is non-compliant, it needs to be rectified through a verbal ritual. 'Yin' refers to traction. According to the Dasadhyaya Vinaya, food that has been alighted upon by flies or pecked at by birds is not considered to have lost its acceptance, and therefore can be consumed. In 'San Zhong', the Samantapasadika generally lists four forms of life (four destinies, referring to hell, hungry ghosts, animals, and humans). If asuras and hells are included, then there are six destinies. The Mahisasaka Vinaya, in the following text, separately lists three forms of life. Combining the above discussions, the Sanghika Vinaya records that the Buddha accepted honey offered by monkeys, and the Dasadhyaya Vinaya records that the Venerable Maudgalyayana and Srona Kotikarna both accepted food from others. Therefore, accepting offerings from beings in hell is not permissible in principle. According to the general conclusion below, this is consistent with the previous discussion. In 'Si Zhong', the description in the Dasadhyaya Vinaya regarding the non-acceptance of the five dusts is not clear enough and needs to be understood with reference to the commentary. The Samantapasadika first explains the situation of dust falling, which can be used to judge the Dasadhyaya Vinaya. The two views in the commentary are both in accordance with the Vinaya and the Sastras. What was previously mentioned was the flying dust in the cracks of windows, if it is extremely fine, then it does not need to be accepted. 'Xing Xia' explains that the falling of food also needs to have intention (作意, zuo yi) to be established. The Sanghika Vinaya first briefly explains the various dusts, mentioning that 'intention' refers to the need to have the intention of acceptance when dust flies in. Next, it elaborates on various foods, first explaining whether reverse falling is established. 'Seng Xia' explains whether unclean things can be accepted. Monks and nuns mutually consider things touched by the other to be pure. In 'Er Zhong', the Samantapasadika considers that four kinds of items should not be accepted because they are not lovable. Therefore, the Liaolun considers that the five measures cover all items, just like the four medicines. 'Convenient water and soil' are both called 'Da Kai Liang', meaning that it is allowed to take them by oneself without any restrictions. The Vinaya text requires acceptance, which is different from the Liaolun, so someone needs to explain it. According to the above two discussions, someone is also allowed. In 'San Zhong', the Dasadhyaya Vinaya first allows non-acceptance, but one cannot be seen carrying things while walking, and one needs to avoid the road when eating, all to avoid ridicule. 'Nuo Ning Ni Fan' refers to holding with one's hand. 'You Xia' prohibits things that are easy to purify. These two statements contradict each other, so commentary is needed to reconcile them. There are many similar discussions in the Sanghika Vinaya, as quoted above. 'Yi Xia' decides and explains the meaning of permission. The Dharmaguptaka Vinaya allows eight things during frugal times: overnight stay, internal cooking, self-cooking, bad touch, two kinds of food for monks and laity, two kinds of fruits from water and land, but does not allow making leftover food. In the Five Hundred Questions, accepting self-made food once every seven days is not considered lost. 'Xian Jing Mi Qu' is a textual omission, the original text is 'Xian Jing Mi Shou Qu' (referring to rice that has been purified by fire). In 'Si Zhong', water is originally completely allowed, here referring to clear water. Now we are discussing the situation where salty and turbid water also needs to be accepted. The Sanghika Vinaya and the Galu are judged according to color, and the Mahisasaka Vinaya is judged according to taste. In 'Wu Zhong', sweat is similar to alkaline water, so...

亦須受。注中上句決上臂汗。下句例成額汗。六中僧祇楊枝分咽不咽。冰雪約人有無。四分楊枝不分兩用。故令準上。明轉變中。下列諸物。雖有變動不易本質。故皆不失受。善見生薑生牙但須重凈。僧祇註文即指律中阿難為佛溫飯之緣。酪酥等者。謂中前受酪蔗麻欲中後作酥蜜油。須加記識法。云。此中凈物生我當作七日藥受(非時亦同)。過中變造俱不失受。五十空中不成。謂能受在空。若論所對在空亦應不成。故知能所俱須在地。如前即指第二門。六受法中初科。了論三位可解。今時就盤取食。準至物邊理應成受。二身心中四句。初句非心成受者。雖非專緣食境必須心境分明。一向無心則不成受。第二句初示相。毗尼下引緣。彼因毗舍離谷貴。神足比丘往外國乞。彼嫌比丘等如鈔所引。若下顯異。口加如后。第三平等謂正意仰手而受。上明如法。若下簡非法。身心雖等違法不成。第四先有方便故開后成。關即涉也。三單心者即前第二句。前對身心歷句。此中獨約心論。僧祇中初引邪見緣。彼因登瞿國是邊地邪見嫌比丘故不親授食。當下應有作字。滿茶邏此云壇規圓也。口云三受以替手法。前下指實器緣。畜寶所引。亦僧祇文彼因施主作金碗盛食。比丘以手示器。口加三受等。明下指略。即彼二部皆開口受。又中

【現代漢語翻譯】現代漢語譯本也必須接受（食物）。註釋中，『上句決上臂汗』指上臂出汗的情況，『下句例成額汗』指額頭出汗的情況。六中，《僧祇律》中關於楊枝（一種清潔牙齒的樹枝）是否分嚥下的問題，以及冰雪融化后是否還存在的問題。四分律中，楊枝不分兩次使用，因此要按照上述原則處理。明確轉變中，下列各種物品，雖然有變動，但本質沒有改變，因此都不會失去接受的資格。《善見律毗婆沙》中，生薑生芽，只需要重新凈化即可。《僧祇律》的註文指的是律中阿難（Ānanda）為佛陀溫飯的因緣。『酪酥等者』，指的是中午之前接受了乳酪、蔗糖、芝麻等物，想要在中午之後製作成酥油、蜂蜜、食用油，需要加上記識法，說：『此中清凈之物，我將作為七日藥接受（非時也一樣）。』過了中午，即使改變製作方法，也不會失去接受的資格。『五十空中不成』，指的是能接受者在空中無法完成接受。如果說所對之物在空中，也應該無法完成接受。因此可知，能接受者和所對之物都必須在地上。如前文所說，指的是六受法中的第二個門。六受法中，第一科，了論三位可以理解。現在從盤子里取食物，靠近食物時，理應完成接受。二身心中，有四句。第一句，『非心成受者』，雖然不是專門緣于食物的境界，但必須心境分明，如果一直沒有用心，則無法完成接受。第二句，首先展示了相狀，『毗尼下引緣』，引用了因毗舍離（Vaiśālī）穀物昂貴，有神通的比丘去外國乞食的因緣。外國人嫌棄比丘等，如鈔本所引。『若下顯異』，顯示了不同之處，口中加上（三受）。第三句，平等指的是正意仰手而接受，上面說明了如法的情況，『若下簡非法』，簡化了非法的情況，身心雖然平等，但違法則不能完成接受。第四句，先有方便，所以開啟了後來的完成。『關即涉也』，關就是涉及的意思。三單心者，就是前面的第二句，前面針對身心歷句，這裡只針對心來論述。《僧祇律》中，首先引用了邪見的因緣，因為登瞿國是邊地，有邪見的人嫌棄比丘，所以不親自授食。『當下應有作字』，下面應該有『作』字。滿茶邏，這裡翻譯為壇規圓也，口中說三受來代替手法。『前下指實器緣』，前面指的是實際的器物因緣。『畜寶所引』，也是《僧祇律》的文字，因為施主用金碗盛食物，比丘用手指示器物，口中加上三受等。『明下指略』，指的是省略，即兩個部派都開口接受。又中

【English Translation】 English version It is also necessary to accept (the food). In the commentary, 'the previous sentence decides the sweat on the upper arm,' referring to the situation of sweating on the upper arm, and 'the following sentence exemplifies sweat on the forehead,' referring to the situation of sweating on the forehead. In the sixth section, the Saṃghika (Saṃghika, one of the early Buddhist schools) discusses the issue of whether or not to swallow the yangzhi (yangzhi, a twig used for cleaning teeth), and the issue of whether or not ice and snow still exist after melting. In the Dharmaguptaka Vinaya, the yangzhi is not used twice, so it should be handled according to the above principles. Clarifying the transformation, the following items, although they have changed, have not changed in essence, so they will not lose the qualification to be accepted. In the Samantapāsādikā, ginger that has sprouted only needs to be re-purified. The commentary of the Saṃghika refers to the cause and condition in the Vinaya of Ānanda (Ānanda, one of the ten principal disciples of the Buddha) warming food for the Buddha. 'Those such as cheese and ghee' refers to receiving cheese, sugarcane, sesame, etc. before noon, and wanting to make ghee, honey, and oil after noon, it is necessary to add a mnemonic method, saying: 'These pure things, I will accept as a seven-day medicine (the same applies to non-meal times).' After noon, even if the method of making is changed, the qualification to be accepted will not be lost. 'Not completed in the fifty spaces' refers to the fact that the acceptor cannot complete the acceptance in the air. If it is said that the object being faced is in the air, it should also not be able to complete the acceptance. Therefore, it can be known that both the acceptor and the object being faced must be on the ground. As mentioned earlier, it refers to the second door in the six methods of acceptance. In the six methods of acceptance, the first section, the theory of the three positions can be understood. Now, taking food from the plate, when approaching the food, acceptance should be completed. In the two bodies and minds, there are four sentences. The first sentence, 'the one who accepts without mind,' although not specifically related to the realm of food, the mind and realm must be clear. If there is no intention at all, acceptance cannot be completed. The second sentence first shows the appearance, 'Vinaya cites the cause,' citing the cause that in Vaiśālī (Vaiśālī, an ancient city in India) grains were expensive, and monks with supernatural powers went to foreign countries to beg for food. Foreigners disliked the monks, etc., as cited in the manuscript. 'If the following shows the difference,' showing the difference, adding (three acceptances) in the mouth. The third sentence, equality refers to accepting with the intention of looking up with the hand, the above explains the situation of being in accordance with the Dharma, 'if the following simplifies the illegal,' simplifying the illegal situation, although the body and mind are equal, but violating the law cannot complete the acceptance. The fourth sentence, there is a convenient method first, so it opens up the later completion. 'Guan means involving,' guan means involving. The three single minds are the previous second sentence, the previous sentence was for the body and mind, here only the mind is discussed. In the Saṃghika, the cause and condition of wrong views is first cited, because Dengqu country is a border area, and people with wrong views dislike the monks, so they do not personally give food. 'There should be the word 'make' below,' there should be the word 'make' below. Mǎncháluó, here translated as the roundness of the altar rules, the mouth says three acceptances to replace the hand method. 'The previous refers to the actual cause of the vessel,' the previous refers to the actual cause of the vessel. 'What is cited by the possession of treasures' is also the text of the Saṃghika, because the benefactor used a golden bowl to hold food, and the monks pointed to the vessel with their hands, adding three acceptances, etc. in their mouths. 'Ming refers to the abbreviation below,' referring to the abbreviation, that is, both sects accept with their mouths open. Also in

邊不相解語亦同開之。五分施主送食未及授與。急緣置地應加口法。僧祇禪眠彼云。覺者成受。若不覺者覺持欲食。當從凈人更受。若不欲食等如鈔引。得自捉者以非自啖故無惡捉。四中僧祇初明繩連。彼因蘭若比丘入井抒水時到恐水還滿。就井中食。令凈人盛食器中繩系懸下。比丘一手挽繩一手承之。作言受受非儀犯吉。乃至下明遙擲。善見下會異。四分遙擲成受。須約能所同知無礙。三僧祇中初明懸下。即向所引。若下明引上。捍音汗護也。十誦雖不絕者。謂初出瓶未落缽中者。僧祇文四段。初明凈人行受。懸放恐觸器故。即去謂即時迸去者。註文釋上墮草。踞坐謂兩足路地。準赴請篇食須踞坐。三千威儀云。諸佛法皆著凈衣踞坐而食。若有出家弟子應如是法。以能防眾戒故為凈衣故。異俗法故因制踞坐法。廣如后引。此土跏坐受食。隨方所宜非教所許。若凈人下明比丘受行。初示緣開。若下明就地受又二。初明物重法稍稍猶言略略。若下明器熱法。五中凈人三法。一火凈。二別藥體。三施心。授與比丘三法一仰手受。二或加記識。三分體分。七過一內宿．二內煮．三自煮．四惡觸．五殘宿．六未手受．七受已停過須臾。準下更有手受已變動。謂之八患。六中言非心者。由不對境直爾自取。故無受心。如上即僧祇

【現代漢語翻譯】現代漢語譯本邊不相解語亦同開之。意思是，即使雙方語言不通，也可以通過其他方式完成授受。五分施主送食未及授與。如果佈施者送食物來，但還沒來得及交給比丘。急緣置地應加口法。因為緊急情況需要放置物品，應該加上口頭說明的方法。僧祇禪眠彼云。覺者成受。在僧祇律中，如果比丘在禪定中或睡眠中，覺醒者可以代為接受。若不覺者覺持欲食。當從凈人更受。如果比丘沒有覺察到，在醒來后想要食用，應當從凈人那裡重新接受。若不欲食等如鈔引。如果比丘不想食用，等等情況，如同律鈔所引用。得自捉者以非自啖故無惡捉。可以自己拿取食物，因為不是自己食用，所以沒有不好的拿取。四中僧祇初明繩連。在四分律和僧祇律中，首先說明用繩子連線的情況。彼因蘭若比丘入井抒水時到恐水還滿。就井中食。這是因為蘭若（Aranya）的比丘進入井中打水，到了吃飯時間，又擔心水會漲滿，所以就在井中吃飯。令凈人盛食器中繩系懸下。比丘一手挽繩一手承之。讓凈人將食物盛在器皿中，用繩子繫好懸掛下來。比丘一手拉著繩子，一手托著器皿。作言受受非儀犯吉。如果比丘說『受，受』，這種做法不合儀軌，屬於犯吉（輕罪）。乃至下明遙擲。甚至下面說明了遙遠投擲的情況。善見下會異。善見律（Samantapasadika）對此有不同的解釋。四分遙擲成受。四分律認為，遙遠投擲也可以完成接受。須約能所同知無礙。需要施者和受者都知道，並且沒有障礙。三僧祇中初明懸下。即向所引。在三分律和僧祇律中，首先說明懸掛下來的情況，就是前面所引用的。若下明引上。捍音汗護也。如果下面說明拉上去的情況。捍，讀音同『汗』，是保護的意思。十誦雖不絕者。謂初出瓶未落缽中者。十誦律雖然沒有斷絕，指的是剛從瓶子里倒出來，還沒有落入缽中的情況。僧祇文四段。僧祇律的文有四段。初明凈人行受。懸放恐觸器故。即去謂即時迸去者。首先說明凈人進行授受，因為擔心懸掛時碰到器皿，所以立即離開，指的是立即走開。註文釋上墮草。註文解釋說，（食物）掉落在草上。踞坐謂兩足路地。準赴請篇食須踞坐。踞坐，指的是兩腳著地。按照赴請篇的規定，吃飯需要踞坐。三千威儀云。諸佛法皆著凈衣踞坐而食。若有出家弟子應如是法。以能防眾戒故為凈衣故。異俗法故因制踞坐法。三千威儀說，諸佛的規矩都是穿著乾淨的衣服，踞坐而食。如果有出家弟子，應該按照這個規矩。因為能夠防止觸犯戒律，所以要穿乾淨的衣服。因為不同於世俗的規矩，所以制定了踞坐的方法。廣如后引。詳細內容如同後面所引用。此土跏坐受食。隨方所宜非教所許。在這個地方，跏趺坐著接受食物，是隨順當地情況，不是佛教所允許的。若凈人下明比丘受行。如果凈人...下面說明比丘接受和行動。初示緣開。首先說明因為某種原因而開許。若下明就地受又二。如果...下面說明就地接受，又分為兩種情況。初明物重法稍稍猶言略略。首先說明物品很重，方法可以稍微（稍稍，也就是略略）。若下明器熱法。如果...下面說明器皿很燙的情況。五中凈人三法。在五分律中，凈人有三種做法。一火凈。二別藥體。三施心。一是火凈，二是區分藥物的性質，三是佈施的心。授與比丘三法一仰手受。二或加記識。三分體分。授予比丘的三種做法：一是仰手接受，二是或者加上記號，三是分體分。七過一內宿．二內煮．三自煮．四惡觸．五殘宿．六未手受．七受已停過須臾。七種過失：一是在寺內過夜，二是在寺內煮食，三是自己煮食，四是惡觸，五是剩餘的食物過夜，六是沒有用手接受，七是接受后停留過久。準下更有手受已變動。謂之八患。按照下面的說法，還有用手接受后發生變動，稱之為八患。六中言非心者。由不對境直爾自取。故無受心。在六分律中，說沒有用心，是因為沒有面對佈施的對境，直接自己拿取，所以沒有接受的心。如上即僧祇。以上就是僧祇律的說法。

【English Translation】 English version 『邊不相解語亦同開之』 means that even if the two parties do not understand each other's language, the offering and acceptance can still be completed through other means. 『五分施主送食未及授與』 refers to a situation where a donor brings food, but it has not yet been handed over to the Bhikkhu (monk). 『急緣置地應加口法』 means that in urgent situations where an item needs to be placed, a verbal explanation should be added. 『僧祇禪眠彼云。覺者成受』 In the Sanghika Vinaya, if a Bhikkhu is in meditation or asleep, someone who is awake can accept on their behalf. 『若不覺者覺持欲食。當從凈人更受』 If the Bhikkhu is not aware and wants to eat upon waking, they should receive the food again from a lay attendant (凈人, jing ren). 『若不欲食等如鈔引』 If the Bhikkhu does not want to eat, etc., as cited in the commentary. 『得自捉者以非自啖故無惡捉』 It is permissible to take the food oneself because it is not for one's own consumption, so there is no improper taking. 『四中僧祇初明繩連』 In the four-part Vinaya and the Sanghika Vinaya, the initial explanation concerns the use of a rope for connection. 『彼因蘭若比丘入井抒水時到恐水還滿。就井中食』 This is because the Bhikkhu in the Aranya (蘭若, lan ruo) went into the well to draw water, and when it was time to eat, they were worried that the well would fill up again, so they ate in the well. 『令凈人盛食器中繩系懸下。比丘一手挽繩一手承之』 The lay attendant puts the food in a container, ties it with a rope, and hangs it down. The Bhikkhu pulls the rope with one hand and supports the container with the other. 『作言受受非儀犯吉』 If the Bhikkhu says 'Receive, receive,' this practice is not in accordance with the proper procedure and constitutes a minor offense (犯吉, fan ji). 『乃至下明遙擲』 Furthermore, the following explains the situation of throwing from a distance. 『善見下會異』 The Samantapasadika (善見律, Shan Jian Lu) has a different interpretation of this. 『四分遙擲成受』 The four-part Vinaya considers that throwing from a distance can also complete the acceptance. 『須約能所同知無礙』 It is necessary that both the giver and the receiver are aware and there are no obstacles. 『三僧祇中初明懸下。即向所引』 In the three-part Sanghika Vinaya, the initial explanation concerns hanging down, which is what was cited earlier. 『若下明引上。捍音汗護也』 If the following explains pulling up. 捍 (han), pronounced like 'han', means to protect. 『十誦雖不絕者。謂初出瓶未落缽中者』 Although the Dasadhyaya Vinaya (十誦律, Shi Song Lu) is not interrupted, it refers to the situation where the food has just come out of the bottle and has not yet fallen into the bowl. 『僧祇文四段』 The Sanghika Vinaya text has four sections. 『初明凈人行受。懸放恐觸器故。即去謂即時迸去者』 The first explanation concerns the lay attendant performing the offering and acceptance. Because they are worried about touching the container when hanging it, they leave immediately, meaning they go away immediately. 『註文釋上墮草』 The commentary explains that (the food) fell on the grass. 『踞坐謂兩足路地。準赴請篇食須踞坐』 Squatting means with both feet on the ground. According to the section on accepting invitations, one must squat to eat. 『三千威儀云。諸佛法皆著凈衣踞坐而食。若有出家弟子應如是法。以能防眾戒故為凈衣故。異俗法故因制踞坐法』 The Three Thousand Manners say that all Buddhas wear clean clothes and squat to eat. If there are ordained disciples, they should follow this rule. Because it can prevent violations of the precepts, clean clothes are worn. Because it is different from worldly customs, the method of squatting is established. 『廣如后引』 Detailed content is as cited later. 『此土跏坐受食。隨方所宜非教所許』 In this place, sitting cross-legged to receive food is in accordance with local conditions and is not permitted by the teachings. 『若凈人下明比丘受行』 If the lay attendant... the following explains the Bhikkhu's acceptance and actions. 『初示緣開』 First, it explains that it is permitted due to certain reasons. 『若下明就地受又二』 If... the following explains accepting on the ground, which is divided into two situations. 『初明物重法稍稍猶言略略』 First, it explains that if the item is heavy, the method can be slightly (稍稍, shao shao, which is slightly). 『若下明器熱法』 If... the following explains the situation where the container is hot. 『五中凈人三法』 In the five-part Vinaya, the lay attendant has three practices. 『一火凈。二別藥體。三施心』 First, fire purification; second, distinguishing the properties of medicine; third, the mind of giving. 『授與比丘三法一仰手受。二或加記識。三分體分』 The three practices for giving to the Bhikkhu: first, receiving with an upturned hand; second, or adding a mark; third, dividing the body. 『七過一內宿．二內煮．三自煮．四惡觸．五殘宿．六未手受．七受已停過須臾』 The seven transgressions: first, staying overnight in the monastery; second, cooking in the monastery; third, cooking for oneself; fourth, impure touch; fifth, leftover food overnight; sixth, not receiving with the hand; seventh, stopping for a moment after receiving. 『準下更有手受已變動。謂之八患』 According to the following statement, there is also a change after receiving with the hand, which is called the eight afflictions. 『六中言非心者。由不對境直爾自取。故無受心』 In the six-part Vinaya, saying that there is no intention is because there is no object of giving, and one takes it directly, so there is no mind of acceptance. 『如上即僧祇』 The above is the statement of the Sanghika Vinaya.

多論取石上故食。儉開即本宗八事。七食觀中一觀外食二事。上句念種作。下句思施意。二觀己行全多缺減。下三並觀現心。三即離過心。上食多貪。下食多瞋。中食多癡。離此三心乃可進口。四即對治心。言正事者謂更無宅意。正欲事同服藥以治饑病。即遺教云。受諸飲食當如服藥是也(有云。正謂簡邪命。或云。事即四事之一皆非文意)。五即出離心。道業通三乘三學。世報即人天指廣中。了論明受食法已而以餘一切等二句結之。即是指略食觀。故下引疏略釋。余皆指后。顯意中初明重出之意。不爾下申誡。毗尼下引證。口口入入非唯少時。四事通觀不獨飲食。不爾者彼云。受人信施不如法用。放逸其心廢修道業。入三途中受重苦。故若不受苦報者。食他信施食即破腹出。衣則離身等。八中初科。四分十法。初五手物俱互為四句。第五遙過即非手物。如上即前所引知無觸礙等。次五中上四物物相對。如雲身與身受等。第五置地則無所對。注準僧祇須加口法。次科十誦墮地皆成。準前應是停案上者。僧祇約心前後有無應具四句。文出二互。得罪成受。二俱不覺準應不成。后十誦中。觸謂以物搪觸輕。不應受者以非授心受亦不成故。九中初決意者。謂作斷念理應更受。二中余須更受故知已失。三中初二句亦即了論由失

【現代漢語翻譯】現代漢語譯本多論中記載，取石上的食物（指不潔凈的食物）。儉開律師認為，根本宗有八件事需要注意。七種食物的觀想中，一種是觀想外來的食物，另一種是觀想自己的食物。上句是說要念及耕種的辛苦。下句是說要思量佈施的意義。這兩種觀想都是反省自己行為的完整性、多少和缺失。下面的三種觀想都是觀想現在的內心。第三種是遠離過失心。吃好的食物容易產生貪心，吃不好的食物容易產生嗔恨心，吃一般的食物容易產生愚癡心。只有遠離這三種心，才可以吃東西。第四種是對治心。說『正事』，是指不要有貪圖房宅的心。想要做的事情，如同服藥來治療飢餓的疾病。就像《遺教經》里說的：『接受各種飲食，應當像服藥一樣。』（有人說，『正』是指簡別邪命，或者說，『事』是指四事之一，這些都不是經文的本意）。第五種是出離心。道業包括聲聞乘、緣覺乘和菩薩乘的三乘佛法和戒定慧三學。世間的果報是指人天福報，在《廣論》中有詳細說明。《了論》闡明了受食的方法，然後用『其餘一切等』兩句來總結。這是指簡略的食觀，所以下面引用疏文來簡略解釋。『其餘』都指後面的內容。顯意中首先說明重複出現的意思。『不爾』下面是申誡。『毗尼』下面是引證。『口口入入』並非只是在少量的時間裡。四事（指飲食、衣服、臥具、醫藥）都要通盤觀想，不只是飲食。『不爾』是指，如果接受別人的信施，不如法使用，放縱自己的心，荒廢修道，就會墮入三惡道中，遭受巨大的痛苦。所以，如果不接受苦報，吃了別人的信施，食物就會從腹中破出，衣服就會離開身體等等。八中首先分科。四分律有十種方法。前五種是手和物互相對應形成四句。第五種是遙過，即不是手物。如上文所引用的『知無觸礙』等。其次五種是上四物物相對，如說『身與身受』等。第五種是置地，則沒有相對。註釋說，根據《僧祇律》，需要加上口法。其次分科，十誦律認為墮地的食物都算接受。根據前面的說法，應該是停在案上的食物。僧祇律根據心念的前後有無，應該有四句。經文只出現了兩種互相對應的情況。得罪和成受。兩種情況都不覺察，應該不算接受。後面的十誦律中，『觸』是指用東西觸碰，屬於輕罪。不應該接受的東西，因為沒有授與的心，所以接受也不成立。九中首先是決意，是指作斷念，理應重新接受。二中其餘的需要重新接受，所以知道已經失去。三中前兩句也即是《了論》所說的由失去。

【English Translation】 English version The Duo Lun records taking food on a stone (referring to unclean food). Jian Kai lawyer believes that there are eight things to pay attention to in the fundamental school. Among the seven contemplations of food, one is contemplating external food, and the other is contemplating one's own food. The first sentence says to remember the hardship of cultivation. The second sentence says to think about the meaning of giving. These two contemplations are both reflecting on the completeness, amount, and deficiencies of one's own behavior. The following three contemplations are all contemplating the present mind. The third is to stay away from the mind of fault. Eating good food easily generates greed, eating bad food easily generates hatred, and eating ordinary food easily generates ignorance. Only by staying away from these three minds can one eat. The fourth is the antidote mind. Saying 'proper matter' refers to not having a mind that covets houses. The thing one wants to do is like taking medicine to treat the disease of hunger. Just like what the Yijiao Jing (Sutra of the Buddha's Last Teaching) says: 'Accepting all kinds of food should be like taking medicine.' (Some people say that 'proper' refers to distinguishing between wrong livelihoods, or that 'matter' refers to one of the four necessities, but these are not the original meaning of the scripture). The fifth is the mind of renunciation. The path of practice includes the three vehicles of Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘), and the three learnings of morality (戒), concentration (定), and wisdom (慧). Worldly rewards refer to the blessings of humans and gods, which are explained in detail in the Guang Lun (廣論). The Liao Lun (了論) clarifies the method of receiving food, and then summarizes it with the two sentences 'the rest of everything, etc.' This refers to the brief contemplation of food, so the commentary is quoted below to briefly explain it. 'The rest' all refers to the content behind. The explicit meaning first explains the meaning of repeated appearance. 'If not' below is a warning. 'Vinaya' below is a citation. 'Mouth by mouth' is not just in a small amount of time. The four necessities (referring to food, clothing, bedding, and medicine) should be contemplated comprehensively, not just food. 'If not' refers to, if one accepts others' offerings and does not use them according to the Dharma, indulges one's mind, and wastes cultivation, one will fall into the three evil realms and suffer great pain. Therefore, if one does not accept suffering, and eats others' offerings, the food will break out from the abdomen, and the clothes will leave the body, etc. The first section in the eight divides the categories. The Si Fen Lu (四分律) has ten methods. The first five are the hand and the object corresponding to each other to form four sentences. The fifth is remote passing, which is not a hand object. Such as the 'knowing there is no obstruction' quoted above, etc. The next five are the upper four objects corresponding to each other, such as saying 'body and body receive' etc. The fifth is placing on the ground, then there is no correspondence. The commentary says that according to the Sengqi Lu (僧祇律), the oral method needs to be added. The next section, the Shi Song Lu (十誦律) believes that food that falls to the ground is considered accepted. According to the previous statement, it should be food that is stopped on the table. The Sengqi Lu should have four sentences based on whether the mind is before or after. The scripture only appears in two corresponding situations. Offending and completing acceptance. If neither situation is noticed, it should not be considered acceptance. In the later Shi Song Lu, 'touch' refers to touching with something, which is a minor offense. Things that should not be accepted, because there is no mind of giving, so acceptance is not established. The first in the nine is determination, which refers to making a thought of cutting off, and should be re-accepted. In the second, the rest needs to be re-accepted, so it is known that it has been lost. The first two sentences in the third are also what the Liao Lun says is caused by loss.

本體故。行法皆失故云一切。沒即滅也。即下引例。分亡物中殘宿內宿惡觸等食。余比丘得食以彼命終諸罪皆失例今頗同。四中時藥過中失受。三藥不加口法同時藥斷。若加口法各隨限滿即失。如后即對解中五中初示相。若下會通僧祇。如前轉變不失中引。答文可解。第六注中初判不洗亦成。此據無膩有則須洗。但下本其洗意。謹奉佛制不妄貪啖。即是凈心。雖有此通縱令手凈。但得成受不無違制。十對文解犯中。初列諸食。三五十五前二可知。奢耶尼即七日藥。文闕非時盡形。若下結犯。初通示犯相。非下別簡三藥。上二藥限中無過。盡形一藥法無限齊。但約無病結犯仍輕。不犯中上二非食。若不下治病。若乞下開物墮。粗者可除。或不可辨理應再受。余即除不盡者。準上善見細塵更受。以一向不可除故。

四十(佛在舍衛。跋難陀與商賈為檀越便語云。欲得雜食彼問。何患思此。答言。無患但意欲耳。彼譏因制)。犯緣第一注示四物。簡余得輕。緣起云雜食。通收此四。戒疏具五緣。加第二隨非親乞。準此開親。釋初緣中。前引僧祇以明譏過。八種是總舉。乳酪即別相。彼律酥油乳酪蜜石蜜魚肉為八種。言招譏者彼律俗人譏言。瞿曇沙門不能乞粗食。而乞酥油等。此敗壞人何道之有。次五百問以云別犯。彼

【現代漢語翻譯】現代漢語譯本：因為本體的緣故，行法都喪失了，所以說『一切』。『沒』就是滅的意思。下面引例說明。在分亡物中，例如殘宿、內宿、惡觸等食物。其他比丘得到食物，因為這些食物而喪命，所有罪過都消失了，這和現在的情況類似嗎？四種藥中，時藥過了中午就失去效用。三種藥不加口法，同時藥效就斷了。如果加了口法，各自隨著期限滿了就失去效用，如後面即對解中所說。五種中，首先是示相。如果下面會通《僧祇律》。如前面轉變不失去效用中引用的。答文可以理解。第六注中，首先判斷不洗也算完成。這是根據沒有油膩的情況，如果有油膩則必須洗。但是下面是洗滌的意義。恭敬地遵守佛的制度，不胡亂貪吃，這就是清凈心。雖然有這種通融，即使手是乾淨的，也只能算是完成了接受，但不能說沒有違背制度。十對文解犯中，首先列出各種食物。三五十五，前兩個可以理解。奢耶尼就是七日藥。文中缺少非時盡形。如果下面總結犯戒的情況。首先通示犯戒的相狀。非下面分別簡別三種藥。上面兩種藥，期限中沒有超過。盡形藥法沒有期限。但是根據沒有生病的情況來判斷犯戒，仍然是輕的。不犯戒的情況中，上面兩種不是食物。如果下面是治療疾病。如果乞討下面是開許物品墮落。粗糙的可以去除，或者無法分辨的，應該重新接受。其餘的就是去除不乾淨的。按照上面的《善見律毗婆沙》，細小的灰塵要重新接受，因為一直無法去除。四十（佛陀在舍衛城。跋難陀與商人做檀越，於是對他們說：『想要得到雜食。』他們問：『擔心什麼呢？』回答說：『不擔心什麼，只是想要而已。』他們譏諷，因此制定戒律）。犯緣第一注說明四種物品。簡別其餘的，罪過較輕。緣起說雜食，統攝這四種。戒疏具有五種因緣，加上第二種，隨從非親屬乞討。按照這個開許親屬。解釋第一個因緣中，前面引用《僧祇律》來表明譏諷的過失。八種是總的舉例，乳酪是分別的相狀。該律中酥油、乳酪、蜜、石蜜、魚肉為八種。說到招致譏諷，該律中俗人譏諷說：『瞿曇沙門不能乞討粗糙的食物，卻乞討酥油等。這種敗壞的人有什麼道義可言呢？』其次是五百問，用來說明分別犯戒。該律中

【English Translation】 English version: Because of the substance itself, the practice of the Dharma is lost, hence the term 'everything'. 'Extinction' means annihilation. The following example illustrates this. In the distribution of deceased's belongings, such as leftover food, food stored overnight, food touched improperly, etc. If other Bhikkhus consume these and die, all sins are absolved. Is this similar to the present situation? Among the four types of medicine, time-limited medicine loses its efficacy after noon. The three types of medicine, without the oral declaration, lose their efficacy simultaneously. If the oral declaration is made, each loses its efficacy upon expiration, as explained in the subsequent interpretation. Among the five types, the first is indication. 'If' below connects the Sanghika. As quoted in the previous 'transformation without loss of efficacy'. The answer can be understood. In the sixth note, it is first determined that not washing is also considered complete. This is based on the absence of grease; if there is grease, it must be washed. However, the following explains the meaning of washing. Respectfully adhering to the Buddha's precepts, not greedily consuming, is pure mind. Although there is this allowance, even if the hands are clean, it only constitutes acceptance, but it is not without violating the precepts. In the explanation of the ten pairs of offenses, the various foods are first listed. Three, five, fifteen, the first two are understandable. Shayani (śayanīya) is the seven-day medicine. The text lacks 'non-time, life-long'. 'If' below concludes the offenses. First, generally indicate the appearance of offenses. 'Non' below specifically distinguishes the three medicines. The above two medicines have no limit in time. The life-long medicine has no time limit. However, judging offenses based on the absence of illness is still light. In the case of non-offenses, the above two are not food. 'If' below is treating illness. 'If begging' below is allowing the falling of objects. Coarse ones can be removed, or if they cannot be distinguished, they should be accepted again. The rest are those that are not completely removed. According to the above Samantapāsādikā, fine dust should be accepted again, because it cannot be removed at all. Forty (The Buddha was in Shravasti (Śrāvastī). Bālananda (Bālananda) became a benefactor to merchants and said to them, 'I want to get mixed food.' They asked, 'What are you worried about?' He replied, 'I'm not worried about anything, I just want it.' They ridiculed him, hence the precepts were established). The first note on the causes of offenses explains the four items. Distinguishing the rest, the offenses are lighter. The origin says 'mixed food', encompassing these four. The Śikṣāsamuccaya has five causes, adding the second, begging from non-relatives. According to this, relatives are allowed. In explaining the first cause, the Saṃghika is quoted to illustrate the fault of ridicule. The eight types are a general example, milk and cheese are separate aspects. In that Vinaya, ghee, oil, milk, cheese, honey, rock sugar, fish, and meat are the eight types. Speaking of inviting ridicule, in that Vinaya, laypeople ridiculed, saying, 'The Śrāmaṇas (Śrāmaṇa) of Gautama (Gautama) cannot beg for coarse food, but beg for ghee and oil, etc. What morality do these corrupt people have?' Secondly, the five hundred questions are used to explain separate offenses. In that Vinaya,

約盜心。不病言病故成重罪。今此無病直索故不同之(舊云。論重律輕非。以犯相別故)。不犯中四。第二律作為病人乞得而食之。此開自食。自他交乞乃是。為他律云。或己他為他他為己是也。

四十一(佛將弟子從拘薩羅游至舍衛。大得餅食令阿難分與乞人。遂以粘餅與女人。余皆得一女獨得二。彼因譏謗。又外道得食人問。便云。禿居士處得。以此二緣故制)。明開中。五分不明外道。乞兒語通故此引之。下二乞字並去呼。十誦多論二文並開。但非自手則同今宗。無見即邪空外道。或住邪見無正見者。文略不犯。準律有五。一若舍著地與。二若使人與。三若與父母(謂住外道者僧祇不開)。四與塔別房作人。計作食價與。五若力勢強奪去。

四十二(佛在舍衛。長者為跋難陀飯僧。彼時欲過方來比丘食竟不足。又羅閱城大臣得果令僧中分。后食已詣余家僧不得食。二緣故制)。名云同利即同受請者。凡受他請有緣入聚。須白同請令知所在。不白故犯釋初緣中。僧祇二墮前戒委引。義決中。以文制同利則據多人。不明獨請故準僧祇令白請家。等一合作以。或可來上脫二字。即配上兩白也。彼下引證。常請謂長供不絕。交往謂我往彼家他來此家。釋后四中。初釋食前後。食時者相傳以為辰時。用此為中

【現代漢語翻譯】現代漢語譯本：關於盜取之心的戒律。如果沒病卻謊稱有病，因此獲得的供養構成重罪。現在這裡是沒有病卻直接索取，所以與上述情況不同（舊的解釋說，判斷罪行的輕重，不是根據律條的輕重，而是根據所犯戒相的區別）。不構成犯罪的情況有四種。第二種情況是，按照律法，作為病人乞討食物並食用。這裡開許自己乞討。自己和他人一起乞討也是允許的。為他人乞討的律條說：『或者自己為他人乞討，或者他人為自己乞討』是可以的。

第四十一條（佛陀帶領弟子從拘薩羅國遊行到舍衛城。得到大量的餅，讓阿難（Ānanda）[佛陀的十大弟子之一，以記憶力超群著稱]分發給乞丐。於是用粘餅給了一個女人，其餘的人都得到一個餅，只有這個女人得到兩個。她因此譏諷誹謗。又有外道（Tirthika）[佛教以外的修行者]得到食物，別人問他從哪裡來的，他就說是從『禿頭居士』那裡得到的。因為這兩個原因，佛陀制定了這條戒律）。在開許的情況中說明。五分律沒有說明外道的情況。乞丐的話語是普遍的，所以這裡引用了它。下面的兩個『乞』字都去掉『呼』。十誦律和多論律都開許這種情況。但如果不是自己親手拿取，就和現在的宗派相同。『無見』指的是邪見、空見的外道，或者持有邪見而沒有正見的人。經文省略了不構成犯罪的情況。根據律典，有五種情況不構成犯罪：一、如果捨棄後放在地上給；二、如果派人給；三、如果給父母（指住在外道中的父母，僧祇律不開許）；四、給塔的管理者或別房的工人，計算工錢作為食物的價值給；五、如果用武力強行奪走。

第四十二條（佛陀在舍衛城。長者為跋難陀（Bhadanta）[長老]供養僧眾。當時快到中午了，來的比丘吃完后不夠。又有羅閱城的大臣得到水果，讓在僧眾中分發。後來吃完后又去其他人家，僧眾就沒得吃了。因為這兩個原因，佛陀制定了這條戒律）。『同利』指的是共同接受邀請的人。凡是接受他人邀請，有因緣進入村落的，必須告知共同接受邀請的人，讓他們知道自己的去處。不告知就構成犯罪。解釋第一個因緣時，僧祇律的二墮戒已經詳細說明了。義決中說，根據經文的規定，『同利』指的是多人。沒有說明單獨接受邀請的情況，所以根據僧祇律，應該告知邀請者。『等一合作以』，或者可以把『來上』兩個字去掉，就和上面的兩種告知情況相配了。下面引用證據。『常請』指的是長期的供養，沒有間斷。『交往』指的是我到他家去，他到我家來。解釋後面的四種情況時，首先解釋了吃飯的前後。『食時』相傳認為是辰時，用這個作為中午。

【English Translation】 English version: Regarding the precept against the mind of stealing. If one is not ill but falsely claims to be ill, the offerings obtained thereby constitute a grave offense. Here, there is no illness, yet one directly demands, so it is different from the above situation (the old explanation says that the severity of the offense is judged not by the severity of the rule, but by the difference in the characteristics of the offense committed). There are four situations that do not constitute an offense. The second situation is that, according to the law, one begs for food as a sick person and eats it. Here, it is permissible to beg for oneself. It is also permissible for oneself and others to beg together. The rule for begging for others says: 'Either oneself begs for others, or others beg for oneself' is permissible.

Forty-first (The Buddha led his disciples from Kosala to Shravasti. He received a large amount of cakes and instructed Ānanda [one of the ten great disciples of the Buddha, known for his exceptional memory] to distribute them to beggars. So he gave a sticky cake to a woman, and the rest of the people each received one cake, but this woman received two. She therefore ridiculed and slandered. Also, a Tirthika [a practitioner outside of Buddhism] received food, and when asked where it came from, he said it came from the 'bald layman'. Because of these two reasons, the Buddha established this precept). Explaining the permissible situations. The Five-Part Vinaya does not mention the situation of Tirthikas. The words of beggars are universal, so it is quoted here. The two 'beg' characters below both omit 'call'. The Ten Recitation Vinaya and the Daśabhūmika-sūtra both permit this situation. But if it is not taken by one's own hand, it is the same as the current sect. 'No view' refers to heretical views, the emptiness view of Tirthikas, or those who hold heretical views and have no right view. The text omits the situations that do not constitute an offense. According to the Vinaya, there are five situations that do not constitute an offense: 1. If one abandons it and places it on the ground to give; 2. If one sends someone to give; 3. If one gives to parents (referring to parents living in Tirthika, the Saṃghika Vinaya does not permit); 4. Giving to the manager of the pagoda or the worker of a separate room, calculating the wages as the value of the food; 5. If one forcibly takes it away.

Forty-second (The Buddha was in Shravasti. An elder offered food to the Sangha for Bhadanta [elder]. At that time, it was almost noon, and the monks who came were not enough after eating. Also, a minister of Rajagriha received fruit and had it distributed among the Sangha. Later, after eating, they went to other people's homes, and the Sangha did not get to eat. Because of these two reasons, the Buddha established this precept). 'Same benefit' refers to those who jointly accept the invitation. Whenever one accepts an invitation from others and has the opportunity to enter a village, one must inform those who jointly accept the invitation so that they know where one is going. Failure to inform constitutes an offense. When explaining the first cause, the second downfall precept of the Saṃghika Vinaya has already explained it in detail. The Yijue says that according to the provisions of the scripture, 'same benefit' refers to many people. It does not mention the situation of accepting an invitation alone, so according to the Saṃghika Vinaya, one should inform the inviter. 'Equal one cooperation', or the two words 'come up' can be removed, which matches the two situations of informing above. The following quotes evidence. 'Constant invitation' refers to long-term offerings without interruption. 'Intercourse' refers to me going to his house and him coming to my house. When explaining the latter four situations, first explain the before and after eating. 'Eating time' is traditionally considered to be Chenshi, and this is used as noon.

以分前後。注同時經即時非時經。次釋余家可解。白下明囑授。初明所囑人。註文簡異。以非時白通界內外。若下明失囑法。有六緣中道還者準約息意不往故失。或余家者非向所囑家。不下結犯。不犯中初文六節。上四可解。第五律作若無比丘不囑授而至余處等。以無法可違故。六家家請如欲往彼請家。中途他家相命因而暫止。律文更開難緣。今此略耳。他部中十誦約正足。此開背請亦聽不囑。多論明犯非關此戒。或緣輒往令眾不知。少有同故寄此明之。下卷即赴請篇。

四十三(佛在舍衛。迦留陀夷與本俗友婦系意后住其家。其婦嚴身其夫極愛比丘食已坐住。夫瞋。故制)。釋名四食者。一段食(粗細為二。粗則可知。細謂中有食香天及劫初食無變穢。如油沃沙散人支體故。名為細)。二觸食(根境識三和合生諸觸。如見色生喜樂等。今戒當此)。三思食(謂意業也。思心希望能延命故)。四識食(中陰地獄無色眾生入滅盡定。雖無現識識得在故。小乘則識蘊。大教即梨耶。勢力所資能任持諸根故)。段食局欲界。餘三通三界。略知如此。他宗法相。不可廣故。五下引證。五分情者但就識論。僧祇具列根境識三。緣中第二十誦斷淫。謂夫婦修梵行。受齊即八戒斷正淫故。三中五分妨事者。令彼夫婦不得隨意故

【現代漢語翻譯】現代漢語譯本前後文的區分。『注同時經即時非時經』（註釋中提到的『同時經』、『即時經』和『非時經』）。接下來解釋其他家的觀點，可以理解。『白下明囑授』（白話文下面闡明囑託和授予）。首先闡明被囑託的人。註文簡略而不同。用『非時白』貫通界內和界外。如果下面闡明失去囑託的方法，有六種因緣中途返回的，按照約定停止意念不去，所以失去囑託。或者其他家，不是先前囑託的家。下面不總結犯戒的情況。不犯戒的情況中，最初的六節。上面四節可以理解。第五節，律中說如果比丘沒有囑託和授予就到其他地方等等，因為沒有法可以違背。第六節，家家邀請，如果想要去被邀請的家，中途其他家邀請因而暫時停留。律文中進一步開許困難的因緣，現在這裡簡略了。其他部派中，《十誦律》按照正足。這裡開許背離邀請也聽許不囑託。《多論》闡明犯戒不關此戒。或者因為因緣擅自前往，讓大眾不知道。稍微有相同之處，所以寄託在這裡闡明。下卷就是赴請篇。

四十三（佛在舍衛城。迦留陀夷對比丘之前的俗家朋友的妻子產生愛慕之情，之後住在她家。那個婦人打扮得很妖艷，她的丈夫非常愛她，比丘吃完飯後坐在那裡。丈夫很生氣，所以佛制定了這條戒律）。解釋四食的名稱：一、段食（分為粗細兩種。粗的可以知道。細的指中有食香天以及劫初食，沒有變化和污穢。像油澆在沙子上，散落在人的肢體上，所以稱為細）。二、觸食（根、境、識三者和合產生諸觸，如見到顏色產生喜樂等。現在戒律針對的就是這個）。三、思食（指意業。思念、希望能夠延續生命）。四、識食（中陰、地獄、無色界的眾生進入滅盡定。雖然沒有現識，但識仍然存在。小乘認為是識蘊，大乘認為是阿賴耶識。勢力所資，能夠任持諸根）。段食侷限於欲界，其餘三種通於三界。略微瞭解這些。其他宗派的法相，不可廣泛闡述。下面引用證據。五分情只就識論述。僧祇律具列根、境、識三者。緣中第二十誦律斷淫，指夫婦修行梵行。受持齋戒就是八戒，斷除正淫。

【English Translation】 English version Distinction between the preceding and following contexts. 『Note simultaneously the Sutra of Simultaneous Time, the Sutra of Immediate Time, and the Sutra of Non-Simultaneous Time』 (the 『Sutra of Simultaneous Time,』『Sutra of Immediate Time,』 and 『Sutra of Non-Simultaneous Time』 mentioned in the commentary). Next, explain the views of other schools, which can be understood. 『Below, clarify the entrustment and authorization』 (the vernacular text below clarifies the entrustment and authorization). First, clarify the person being entrusted. The commentary is concise and different. Use 『non-simultaneous white』 to connect inside and outside the boundary. If the method of losing the entrustment is clarified below, there are six conditions for returning midway. According to the agreement, stopping the intention of not going, so the entrustment is lost. Or another family, not the family previously entrusted. The following does not summarize the violation of the precepts. Among the situations of not violating the precepts, the initial six sections. The above four sections can be understood. In the fifth section, the Vinaya says that if a Bhikshu goes to another place without entrustment and authorization, etc., because there is no Dharma to violate. In the sixth section, each family invites. If you want to go to the invited family, another family invites you midway and you stop temporarily. The Vinaya further allows difficult conditions, which are simplified here. Among other schools, the Ten Recitations Vinaya follows the correct sufficiency. Here, allowing deviation from the invitation also allows not entrusting. The Da Lun clarifies that violating the precepts is not related to this precept. Or, due to circumstances, going without authorization, causing the public to not know. There are slight similarities, so it is entrusted here for clarification. The next volume is the chapter on going to invitations.

Forty-three (The Buddha was in Shravasti. Kaludayi developed affection for the wife of a former lay friend, and then lived in her house. That woman dressed very seductively, and her husband loved her very much. The Bhikshu sat there after eating. The husband was very angry, so the Buddha established this precept). Explanation of the names of the four foods: First, coarse food (divided into coarse and fine. The coarse can be known. The fine refers to the food of the intermediate existence, the fragrant heavens, and the food at the beginning of the kalpa, without change and impurity. Like oil poured on sand, scattered on the limbs of a person, so it is called fine). Second, contact food (the combination of root, object, and consciousness produces all contacts, such as seeing color and producing joy and pleasure, etc. The current precept is aimed at this). Third, thought food (referring to mental karma. Thinking and hoping can prolong life). Fourth, consciousness food (beings in the intermediate existence, hell, and the formless realm enter cessation. Although there is no present consciousness, consciousness still exists. The Hinayana considers it the consciousness aggregate, and the Mahayana considers it the Alaya consciousness. The power is supported, and it can maintain all the roots). Coarse food is limited to the desire realm, and the other three are common to the three realms. Briefly understand these. The Dharma characteristics of other schools cannot be widely elaborated. The following quotes evidence. The five-part emotion only discusses consciousness. The Sangha Vinaya lists the root, object, and consciousness. The twentieth recitation of the Vinaya in the conditions cuts off lust, referring to couples practicing Brahmacharya. Receiving the precepts is the eight precepts, cutting off proper lust.

。十誦多人即同第四人。故四中三人外更有一人。不犯故云第四。僧祇簡非證人。彼律有比丘伴無犯。白衣雖多亦犯。多論二師父母尊人在座不犯。四分開緣並通道俗。不同僧祇。次科有寶者律列金銀真珠等。即以嚴身之具目于女人。引論顯意可見。律不犯中若舒手及戶處坐(己內不及則犯)。若二比丘為伴有識別人。或客人在一處(準此通俗)。若不盲聾(互闕吉羅。俱闕非證)。或從前過不住(多人行處)。或病發到地。力勢所持命梵難緣等並開。

四十四(迦留陀夷念前戒開手及戶處坐。即與女人在戶扉後坐共語。招譏故制)。若準戒本亦標食家。乃是因前而制。至於論犯不必假夫。故略之耳。緣中屏處者律云。若樹墻壁籬柵。若衣及余物障。釋第三多論約戶內外次列三相。今時入聚須帶凈人。或對女坐勿使離身。可得免過。不爾如論結犯。僧祇初簡非證。七人三類。初三親囑小凈人。嬰兒無解。睡狂無知。皆非可畏。大字讀為太。二不定及強坐中已釋。故注顯重重之意。若凈人下明假緣成證。三相可分。不犯並同前引。

四十五(亦因迦留陀夷與女露坐。招譏故制)。列緣第二註釋露處。由此二屏皆無障故。前云。塵霧暗黑名見屏。常語不聞聲名聞屏。犯相中。十誦初約身動止。相去下二就處近

遠。罪相遞減譏過淺深故。一尋八尺即伸手內。點前中。前引十誦但云不犯。恐前遺筆寄之點之。或別有意。來者更詳。注戒指不犯同前。

四十六(佛在舍衛。跋難陀與比丘鬥。結恨在心便誘至城中無食處。知還寺時過便驅出令彼不得食疲乏。因制)。犯緣第三無諸緣者。即下不犯破戒見命梵等也。不犯為三。初先與后遣。若病下二緣先遣後送。若破戒等不與而遣。文令方便反明嫌心非無小過。

四十七(佛在釋翅瘦。施主請僧給藥。六群求難得藥彼為市求便呵罵之。因制)。戒名四月且從緣說。準下僧祇一月半月。犯緣第一。十誦四藥通犯。過受四月時食者提。索餘事吉(謂非四藥)。四月過已求七日終身(即盡形也)亦提。非時藥吉。五無緣者即下四緣。釋中僧祇三時。各有四月通有過限。不犯中四緣者。一常請(彼言我常與藥也)。二更請(斷已后復更請與之)。三分請(持至僧伽藍分與之)。四盡形請(我當盡形與藥)。疏云。常與盡形有何別者。就能所以分也(常請約能施。盡形約所施)。示犯中猶同昔義。準疏反之。彼云。此戒索輕過限重也。所以然者先有好心四月與藥。期限已滿供養心息。過受置惱敗損處深。又承前受請人喜過日故重。余不具引。

四十八(佛在舍衛。人民反叛

【現代漢語翻譯】現代漢語譯本遠。罪行的輕重是根據動機的深淺來判定的，所以會逐漸減輕。一尋（古代長度單位，約八尺）就是伸手可及的距離。在『點前中』（指《四分律比丘戒本》中的相關部分）中，前面引用的《十誦律》只說『不犯』。恐怕是之前的記錄遺漏了，所以用『點』來補充。或者另有深意，希望後來者進一步詳細研究。註釋中說，戴戒指不犯戒，和前面（指《四分律比丘戒本》其他部分）的說法相同。

四十六（佛陀在舍衛城。跋難陀比丘與另一位比丘爭鬥，心中懷恨，便引誘他到城中沒有食物的地方。知道他要返回寺院時，故意拖延時間，使他無法及時趕回寺院用餐，導致他疲憊飢餓。因此佛陀制定此戒）。犯戒的因緣是第三種，即沒有任何理由。『無諸緣者』，指下面的不犯戒的情況，如破戒、危及生命、不清凈行等。不犯戒的情況有三種。第一種是先派遣後送回。如果是生病等兩種情況，可以先派遣，然後送回。如果是破戒等情況，未經允許就派遣離開。經文說要方便行事，反而說明了（跋難陀）懷有嫌隙，並非沒有小過錯。

四十七（佛陀在釋翅瘦。一位施主請僧眾用藥。六群比丘故意刁難，難以得到藥物，他們爲了購買藥物而呵斥辱罵施主。因此佛陀制定此戒）。戒律的名稱是『四月』，這是從因緣上來說的。按照下面的《僧祇律》，應為一月或半月。犯戒的因緣是第一種。《十誦律》中，四種藥物都算犯戒。超過四個月的時間食用，屬於『提』（指『波逸提』，一種罪名）。索取其他東西是吉利的（指非四種藥物）。四個月過後，請求七天或終身（即盡形壽）也是『提』。非時藥是吉利的。『五無緣者』，指下面的四種情況。解釋中，《僧祇律》分為三個時間段，每個時間段都有四個月，超過期限都算犯戒。不犯戒的情況有四種：一是常請（施主說我經常給藥）。二是更請（中斷後又重新請求給予）。三是分請（將藥物帶到僧伽藍分發）。四是盡形請（我說我將終身給予藥物）。疏文中說，『常與』和『盡形』有什麼區別？這是從能施者和所施者來區分的（『常請』是就施主的能力而言，『盡形』是就所施的藥物而言）。顯示犯戒的情況和以前的意義相同。按照疏文的相反意思來理解。疏文中說，此戒索取輕微，超過期限則罪重。原因是先有好心，四個月內給予藥物，期限已滿，供養的心意停止。超過期限食用，會造成困擾和損害，罪過很深。又因為之前接受了請求，施主很高興，所以超過期限罪過更重。其餘的就不一一引用了。

四十八（佛陀在舍衛城。人民反叛

【English Translation】 English version Far. The severity of the offense decreases gradually based on the depth of the motive. A 'xun' (ancient unit of length, about eight chi) is within arm's reach. In 'Dian Qian Zhong' (referring to a section in the 'Four-Part Vinaya Bhikkhu Pratimoksha'), the 'Ten Recitations Vinaya' cited earlier only says 'not an offense.' It is feared that the previous record was omitted, so 'dian' (dot) is used to supplement it. Or there may be another meaning, which later scholars should study in detail. The commentary says that wearing a ring is not an offense, the same as the previous statement (referring to other parts of the 'Four-Part Vinaya Bhikkhu Pratimoksha').

46 (The Buddha was in Shravasti. Bhikshu Bānanda quarreled with another bhikshu, harboring resentment in his heart. He lured him to a place in the city where there was no food. Knowing that he was returning to the monastery, he deliberately delayed him, preventing him from returning to the monastery in time for the meal, causing him to be tired and hungry. Therefore, the Buddha established this precept). The condition for committing the offense is the third, which is without any reason. 'Without any reason' refers to the following situations where there is no offense, such as breaking the precepts, endangering life, unchaste conduct, etc. There are three situations where there is no offense. The first is to send someone away first and then send them back later. If it is a case of illness or the like, one can send them away first and then send them back later. If it is a case of breaking the precepts or the like, one sends them away without permission. The text says to act expediently, but it shows that (Bānanda) harbored resentment and was not without a small fault.

47 (The Buddha was in Shakya. A donor invited the Sangha to use medicine. The Six Group bhikshus deliberately made things difficult, making it difficult to obtain medicine. They scolded and insulted the donor in order to buy medicine. Therefore, the Buddha established this precept). The name of the precept is 'four months,' which is based on the circumstances. According to the 'Sanghika Vinaya' below, it should be one month or half a month. The condition for committing the offense is the first. In the 'Ten Recitations Vinaya,' all four medicines are considered an offense. Eating after four months is a 'ti' (referring to 'Payantika,' a type of offense). Asking for other things is auspicious (referring to non-four medicines). After four months, requesting seven days or a lifetime (i.e., for the rest of one's life) is also a 'ti.' Untimely medicine is auspicious. 'Five without reason' refers to the following four situations. In the explanation, the 'Sanghika Vinaya' divides it into three time periods, each with four months, and exceeding the limit is considered an offense. There are four situations where there is no offense: first, a constant invitation (the donor says, 'I often give medicine'). Second, a renewed invitation (after an interruption, one requests to give again). Third, a divided invitation (bringing the medicine to the Sangharama to distribute). Fourth, a lifetime invitation (I say I will give medicine for the rest of my life). The commentary says, 'What is the difference between 'constant giving' and 'lifetime giving'?' This is distinguished from the giver and the receiver ('constant invitation' refers to the donor's ability, 'lifetime' refers to the medicine given). Showing the offense is the same as the previous meaning. Understand it according to the opposite meaning of the commentary. The commentary says that this precept is a minor offense to ask for, and a serious offense to exceed the limit. The reason is that one first has good intentions, giving medicine within four months, and when the time limit is reached, the intention to make offerings ceases. Eating after the time limit will cause trouble and damage, and the offense is very deep. Also, because one accepted the request before, the donor was very happy, so exceeding the time limit is a more serious offense. The rest will not be quoted one by one.

48 (The Buddha was in Shravasti. The people rebelled

。王領軍征伐。六軍觀陣匿王不悅。故制)。制意中。初明住持。二是化他。三成自行。由觀兵斗兇暴無慈失諸善利。初緣律中下至一馬一車一步卒皆犯。第三即下被請道斷等開。釋中初科。四分初明犯。上二句釋軍陳。戲謂游驛教習之時。真謂正斗律作若戲若鬥。其相可解。若軍下次明相值。方便謂雖下道偷目顧眄。若被下明不犯。律列多種。謂若有事往。若下道避。惡獸賊難大水漲命梵等。不下道無犯。釋二中。僧祇初明逢軍。準意斷犯。若天下明非陣。三相皆輕。天王即國君儀。伏畜斗人爭皆相因而制。十誦由睹相殘易生厭離。雖有此文世多濫倚。自非實行往觀皆犯。

四十九(六群有緣至軍中宿。招譏因制)。初緣多論四意。上三利他四即相利彼。又云。若不開往便謗云。比丘有求不喚自來。無求時雖喚不來。若往說法令悟道果。故開往也。律不犯者第三宿明相未出離見聞處。水陸道斷命梵等不往皆開。

五十(六群有緣在軍中觀鬥力。一人彼箭射舁歸。招譏故制)。此戒因前而制。疏云。既有緣至應坐說法。后看合戰為刃所中。犯同於初(即觀陣戒)。不犯亦同前戒。故文不列。

五十一(佛在支陀國。娑伽陀比丘降龍示俱睒彌王。得酒飲醉臥路。因制)。制意中。本律初示嚴敕。以為

【現代漢語翻譯】現代漢語譯本：國王率領軍隊征戰，六軍將士觀看陣勢，（有人）藏匿（身形），國王不高興，因此制定此戒。（此）戒的意義在於，首先是住持正法，其次是教化他人，第三是成就自身修行。由於觀看軍隊戰鬥，（容易）兇暴沒有慈悲，失去各種善利。最初的因緣是律中（規定），下至一馬、一車、一步卒，都（算）犯戒。第三（種情況），即（如果）被邀請講道，（或）道路阻斷等情況，則開許（不犯）。解釋中，首先分科。（根據）《四分律》，最初說明犯戒。（原文）上面兩句解釋軍陣。（原文中的）『戲』，是指遊行、驛站、教習的時候；『真』，是指真正戰鬥。（『律作若戲若斗』）這句話的意思可以理解。如果（是）軍隊（已經）下次（命令），說明（已經）相值（遭遇）。『方便』，是指即使（是）下道，（也）偷偷地看。（如果）被（惡獸等威脅），說明不犯戒。律中列舉多種情況，（例如）如果有事前往，如果下道避讓，（遇到）惡獸、賊難、大水漲（水）、（威脅）性命、（違背）梵行等，不下道（也）沒有犯戒。解釋二中，《僧祇律》最初說明遇到軍隊，按照（這個）意思判斷（是否）犯戒。如果（是）天下（太平），說明不是陣（戰）。三種情況都（算）輕（罪）。天王，即國君的儀仗。（因為）伏畜（牲畜）斗（毆）、人爭（吵）等（事件）相繼發生，因此制定（此戒）。《十誦律》認為，由於看到互相殘殺，容易產生厭惡和遠離（之心）。雖然有此條文，世人大多濫用（此條文）。如果不是爲了實行（戒律），前往觀看都（算）犯戒。四十九、（六群比丘）因為有緣（而）到軍隊中住宿，招致譏諷，因此制定（此戒）。最初的因緣是《多論》中的四種意思。上面三種（情況）是利他，第四種（情況）是相互利益。又說，如果不開許前往，（他們）便會誹謗說：『比丘有求（時），不叫（他們）自己來；沒有求（時），即使叫（他們），（他們也）不來。』如果前往說法，令（聽者）悟道證果，所以開許前往。（關於）律中不犯（戒）的情況，第三（種情況是），住宿（時）天亮（時），沒有出離見聞之處，（遇到）水陸道路阻斷、（威脅）性命、（違背）梵行等，不前往都開許（不犯）。五十、（六群比丘）因為有緣在軍隊中觀看鬥力，（結果）一人被箭射中，（被人）抬著回去，招致譏諷，所以制定（此戒）。此戒因為前面的（戒條）而制定。《疏》中說，既然因為有緣而到（軍中），應該坐著說法，後來觀看合戰，被刀刃所傷，（所）犯（的戒）同於最初（的觀陣戒）。不犯（戒）的情況也同於前戒，所以文中沒有列出。五十一、佛在支陀國，娑伽陀（Sāgata）比丘（一位比丘的名字）降龍，（並）向俱睒彌（Kauśāmbī）王（一個國王的名字）展示（神通），（後來）得到酒（並）飲醉，（然後）臥在路（上），因此制定（此戒）。制定此戒的意義在於，（根據）根本律，最初（是）示（以）嚴厲的敕令，（並）認為（飲酒）是……

【English Translation】 English version: The king led the army to war. The six armies watched the battle formation. (Some) hid (their figures), and the king was displeased, so this precept was established. The meaning of this precept is, first, to uphold the Dharma; second, to teach others; and third, to achieve self-cultivation. Because watching military battles (easily leads to) ferocity and lack of compassion, (one) loses various benefits. The initial cause is that the Vinaya (stipulates that) even a horse, a cart, or a foot soldier (is considered) a violation. The third (situation) is that if (one is) invited to preach or the road is blocked, etc., then it is permissible (not to violate). In the explanation, first, divide the categories. According to the Four-Part Vinaya, the initial explanation is about violating the precept. The above two sentences explain the military formation. 'Play' (in the original text) refers to the time of parades, post stations, and drills; 'true' refers to actual combat. The meaning of the sentence 'Vinaya acts as play or battle' can be understood. If the army (has) issued the next (order), it indicates that (they have) encountered (each other). 'Expedient' means that even if (one is) off the road, (one) secretly looks. If (one is threatened) by (ferocious beasts, etc.), it indicates that there is no violation. The Vinaya lists various situations, (such as) if there is something to go for, if (one) yields the road, (encounters) ferocious beasts, bandit difficulties, floods, (threats to) life, (violation of) Brahma conduct, etc., there is no violation if (one) does not yield the road. In the second explanation, the Saṃghika Vinaya initially explains encountering the army. Judge (whether there is) a violation according to (this) meaning. If (the world is) peaceful, it indicates that it is not a battle. All three situations are (considered) minor (offenses). 'Heavenly King' refers to the king's regalia. Because incidents such as subduing animals (livestock) fighting, and people arguing (quarreling) occurred one after another, this precept was established. The Ten Recitations Vinaya believes that seeing mutual slaughter easily generates aversion and detachment. Although there is this article, most people abuse (this article). If it is not for practicing (the precepts), going to watch is (considered) a violation. 49. (The Six Group Bhikkhus) went to the army to stay overnight because of circumstances, which caused ridicule, so this precept was established. The initial cause is the four meanings in the Treatise. The above three (situations) are for the benefit of others, and the fourth (situation) is for mutual benefit. It is also said that if (they) are not allowed to go, (they) will slander and say: 'When the Bhikkhus have requests, (they) do not call (them) to come themselves; when there are no requests, even if (they) are called, (they) do not come.' If (they) go to preach the Dharma, causing (listeners) to awaken to the path and attain fruition, then it is permissible to go. Regarding the situations in the Vinaya where there is no violation (of the precept), the third (situation) is that when staying overnight, at dawn, (one) has not left the place of sight and hearing, (encounters) blocked roads on land and water, (threats to) life, (violation of) Brahma conduct, etc., it is permissible not to go. 50. (The Six Group Bhikkhus) watched the fighting in the army because of circumstances, (as a result) one person was shot by an arrow and carried back, which caused ridicule, so this precept was established. This precept was established because of the previous (precept). The Commentary says that since (they) went to (the army) because of circumstances, (they) should sit and preach the Dharma. Later, watching the joint battle and being injured by the blade, (the) violation (of the precept) is the same as the initial (precept of watching the battle formation). The situations where there is no violation (of the precept) are also the same as the previous precept, so it is not listed in the text. 51. The Buddha was in the country of Jeta. The Bhikkhu Sāgata (name of a Bhikkhu) subdued a dragon (and) showed (his supernatural powers) to King Kauśāmbī (name of a king), (later) obtained wine (and) got drunk, (then) lay on the road, so this precept was established. The meaning of establishing this precept is that, according to the fundamental Vinaya, the initial (step) is to show (with) strict edicts, (and) consider (drinking alcohol) as...

資者必稟師教。不可違故。乃下明急制也。今時學法率多嗜酒。臨此慈訓那不自慚。因下顯過。一顏色惡。二少力。三眼視不明(此三及六損色)。四現瞋恚相(此一與九亂神)。五壞業資生(破家)。六增疾病。七益斗訟(長業)。八無名相(喪德)。九智慧少。十命終墮三惡道(上九現惡。十即來苦)。觀斯十過現事灼然。世愚反云益力治病者。不亦謬哉。五分緣同四分。彼云娑竭陀比丘。梵音少異。初緣起舁音余對舉也。佛集下立制初示過。上二句無恭敬。下二句無威德。因下正制。多論初句通標制重。能下舉事。別釋有三。初成逆業破。僧立佛醉者人必不信。所以除之。二能破戒。一切者總收五八十具。彼論云。有人飲酒淫母盜雞殺人。人問皆云不作(即妄語也)。四戒尚毀。余則可知。良以昏神亂思放逸之本。沙門大患可不然乎。三餘眾惡者。謂非戒所攝三不善業也。釋中初科。四分初明是酒不論色香味。草木作者律云。梨汁酒閻浮果酒。甘粗舍樓伽蒲萄酒等。若非下明非酒具三同酒。必不具者如下甜酢。但犯吉羅。若酒下明和食。準注戒煮字下多酒字。上明犯重。若甜下明結輕。律作甜味酒錯味酒。今文合之。十誦五種皆墮並取能醉。四分結吉應非醉者。[殿/酉]即酒滓。食麹能醉於義難顯。故引多論

【現代漢語翻譯】現代漢語譯本：受戒者必須稟告師父的教導，不可違背，這是下面闡明的緊急戒律。現在學習佛法的人大多嗜酒，面對這樣的慈悲教誨，怎能不感到慚愧？因此，下面揭示飲酒的過失：一、臉色難看；二、體力衰弱；三、視力模糊（這三點以及第六點都損害容貌）；四、顯現嗔怒之相（這一點與第九點擾亂心神）；五、敗壞事業資財（導致破家）；六、增加疾病；七、助長爭鬥訴訟（增長惡業）；八、沒有好的名聲和相貌（喪失德行）；九、智慧減少；十、命終墮入三惡道（以上九點是現世的惡果，第十點是來世的苦報）。觀察這十種過失，在現實中是顯而易見的。世上的愚人反而說飲酒能增加力氣、治療疾病，這不是太荒謬了嗎？《五分律》的因緣與《四分律》相同。《四分律》中說的是Sāgarata比丘（娑竭陀比丘，人名），梵語發音略有不同。最初的緣起是『舁』這個發音，其餘的都是對舉。佛陀召集大眾，制定戒律，首先指出飲酒的過失。上面兩句說的是沒有恭敬心，下面兩句說的是沒有威儀。因此，下面正式制定戒律。《多論》的第一句總括地標明了戒律的嚴重性。『能』字下面舉例說明，分別解釋有三點：第一，造成逆罪，破壞僧團。如果僧團里有人喝醉了酒，人們一定不會相信，所以要除掉他。第二，能破壞戒律。『一切』是總括五戒、八戒、十戒和具足戒。該論中說，有人飲酒後，甚至會偷雞、殺人，別人問他，他都說沒做（這就是妄語）。四根本戒尚且會毀壞，其餘的就可想而知了。實在是由於飲酒會使人神志昏亂、思緒不清，是放逸的根源，是出家人的大患，難道不是這樣嗎？第三，其餘的眾惡，指的是非戒律所攝的三不善業。解釋中，首先科判。《四分律》首先說明的是酒，不論顏色、香味。用草木製作的酒，律中說有梨汁酒、閻浮果酒、甘蔗酒、舍樓伽酒、葡萄灑等。如果『非』字下面說明的不是酒，但具備三種與酒相同之處，如果不是完全具備，比如只有甜味或酸味，那就只犯吉羅罪。如果『酒』字下面說明的是與食物混合在一起的情況，按照註解，『戒』字下面應該多一個『酒』字。上面說明的是犯重罪，如果『甜』字下面說明的是犯輕罪。律中說有甜味酒、錯味酒，現在的經文將它們合併了。《十誦律》中說五種情況都會墮落，並且都取能醉人的情況。《四分律》判為吉羅罪，應該是指沒有醉酒的情況。『[殿/酉]』指的是酒糟。食用酒麴能否醉人，在意義上難以顯現，所以引用《多論》來解釋。

【English Translation】 English version: Those who receive precepts must follow the teacher's instructions and must not disobey, as clarified in the following urgent precepts. Nowadays, many who study the Dharma are fond of alcohol. How can they not feel ashamed when faced with such compassionate teachings? Therefore, the following reveals the faults of drinking alcohol: 1. An ugly complexion; 2. Weak physical strength; 3. Blurred vision (these three, along with the sixth, damage appearance); 4. Displaying an angry countenance (this and the ninth disturb the mind); 5. Ruining career and wealth (leading to family destruction); 6. Increasing illnesses; 7. Promoting strife and lawsuits (increasing bad karma); 8. Lacking good reputation and appearance (losing virtue); 9. Decreased wisdom; 10. Falling into the three evil realms after death (the above nine are present-life evils, the tenth is future suffering). Observing these ten faults, they are obvious in reality. The foolish people of the world, on the contrary, say that drinking alcohol can increase strength and cure diseases. Isn't that too absurd? The circumstances in the Five-Part Vinaya are the same as in the Four-Part Vinaya. The Four-Part Vinaya speaks of the monk Sāgarata (娑竭陀比丘, a person's name), with a slightly different pronunciation in Sanskrit. The initial circumstance is the pronunciation of '舁', and the rest are comparisons. The Buddha gathered the assembly, established the precepts, and first pointed out the faults of drinking alcohol. The above two sentences speak of lacking respect, and the following two sentences speak of lacking dignity. Therefore, the following formally establishes the precepts. The first sentence of the Mahāvyutpatti generally marks the seriousness of the precepts. The word '能' (néng, can) below gives examples, with three separate explanations: First, it creates adverse karma and destroys the Sangha. If someone in the Sangha is drunk, people will certainly not believe them, so they must be removed. Second, it can break the precepts. '一切' (yīqiè, all) is a general term encompassing the five precepts, eight precepts, ten precepts, and full precepts. The treatise says that someone who drinks alcohol may even steal chickens and kill people, and when asked, they say they didn't do it (which is false speech). If even the four root precepts are broken, the rest can be known. It is truly because drinking alcohol confuses the mind and obscures thoughts, is the root of negligence, and is a great affliction for renunciants. Isn't that so? Third, the remaining many evils refer to the three unwholesome karmas not covered by the precepts. In the explanation, first, the subject is classified. The Four-Part Vinaya first explains alcohol, regardless of color or fragrance. Alcohol made from plants and trees, the Vinaya says, includes pear juice wine, jambu fruit wine, sugarcane wine, śrāvaṇa wine, grape wine, etc. If what is described below the word '非' (fēi, not) is not alcohol, but has three similarities to alcohol, if it does not fully possess them, such as only having sweetness or sourness, then only a dukkaṭa offense is committed. If what is described below the word '酒' (jiǔ, alcohol) is mixed with food, according to the commentary, the word '酒' (jiǔ, alcohol) should be added below the word '戒' (jiè, precept). The above describes committing a grave offense, if what is described below the word '甜' (tián, sweet) is committing a light offense. The Vinaya says there is sweet wine and mixed-taste wine, and the current text combines them. The Ten Recitation Vinaya says that all five situations will lead to downfall, and all take the situation of being able to intoxicate. The Four-Part Vinaya judges it as a dukkaṭa offense, which should refer to the situation of not being intoxicated. '[殿/酉]' refers to wine dregs. Whether eating koji (麹) can intoxicate is difficult to show in meaning, so the Mahāvyutpatti is cited for explanation.

決之。論云。以麥及藥草以酒和之後干持行。和水飲令人醉也。次科初引律境想事同淫戒。注中初句示律文。次句明今釋。謂先有方便欲飲。至后飲時乃生非酒想疑。後心無犯。成前方便。故須結重。必先無意迷忘須開。疏云。諸師約心從境制。余意不同。聖制有以文少不了。豈有智人由來不嗅須漿。誤飲可結提耶。十誦彼約不看。同今取境。看則非意可證迷心。無方便者。不犯中。初文兩緣可解。次科以律語漫引論決之。五百問中必取醫語以定可不。強下即教他犯。次引善見必無香味兩。準論意須知制急。不可濫托三中僧祇果漿同上甜酒。麹知飯提亦約能醉。蘗即米牙謂糟粕也。此方多有糟藏之物。氣味全在猶能醉人。世多貪啖。最難節約。想西竺本無。故教所不制。準前糟麹足為明例。有道高士幸宜從急。

五十二(佛在舍衛。十七群在阿耆羅婆提河中嬉戲澆潛。匿王與未利夫人在樓上見。夫人令以石蜜奉佛。便呵責而制)。制意中。初是壞法。二即損他。三四損己佛慈制戒反損成益。犯緣第二。謂道行渡水等皆不犯故。釋中第引四文。攝相斯盡。罪有輕重隨事不同。莫非皆約戲弄之意。不犯三緣皆非戲意。道行渡水一也。沉水取物二也。學浮防難三也。準注戒。而下多浮字。掉臂畫水。浮法須爾因而潛故

。

五十三(佛在舍衛。六群中一人擊櫪十七群中一人幾死。因制)。戒名者古謂以手于腋下捵弄令癢。若準犯緣必具惱意。故知成犯。非唯戲劇。釋中僧祇指觸鬚論惱意。言挽衣者深防意也。若準四分眠觸皆開。五分簡異類。四分簡余物。不犯中。略行來掃地誤以杖頭觸他。

五十四(佛在拘睒毗。闡陀欲犯戒。比丘諫言莫作。不從他諫即犯諸罪。故制)。緣中初通列五緣。此下點上四。五前僧殘中違僧命。重隨諫即結。此別人諫要待作成。若不作事便成受勸故也。又不同下拒勸學戒諫于止犯出言即止。此諫作犯待作成違(上並疏意)。不犯指上者。若無智人諫報言。可問汝師和尚更學問等。若戲笑獨語夢中語錯亂。

五十五(佛在波羅梨毗國。迦波羅比丘為佛侍者于輕行處反披拘執怖佛。明旦制此戒)。緣中三四隨一成犯。律云。若說色聲等。恐怖說而了了者提(此約說也)。又云。若以色聲恐怖人一一皆墮(此示也)。言色怖者或作象馬鬼形等。聲怖者或貝鼓啼聲等。香怖者樹葉華果香及臭氣等。味怖者醋甜苦澀令彼嘗怖。觸怖者熱冷重輕粗細滑澀令觸怖。法怖者語云。夢汝死罷道等。五見聞者對上兩緣。不下示犯。不問前人者。以怖就能犯作意為言不取所怖。不犯中初開色聲。謦欬謂嗽聲

【現代漢語翻譯】現代漢語譯本：

五十三（佛陀在舍衛城。六群比丘中的一人擊打十七群比丘中的一人，幾乎致死。因此制定此戒）。戒條中的『戒名』，古時候是指用手在腋下搔癢。如果按照犯戒的因緣來看，必定帶有惱怒之意。因此可知構成犯戒，不僅僅是開玩笑。律典的解釋中，《僧祇律》指的是觸控鬍鬚帶有惱怒之意。說到拉扯衣服，是爲了深深地防止惱怒之意。如果按照《四分律》，睡眠中觸控是可以開許的。《五分律》區分不同種類（的人），《四分律》區分其他物品。不犯戒的情況：略微行走時或掃地時，不小心用杖頭碰到他人。五十四（佛陀在拘睒彌城。闡陀想要犯戒，比丘勸諫說不要這樣做。不聽從他人的勸諫就會犯各種罪，因此制定此戒）。因緣中，一開始總括列出五種因緣。下面點明上面的四種。第五種是之前的僧殘罪中違背僧團的命令，嚴重的是隨勸諫立即結罪。這裡是別人勸諫，要等到事情做成。如果不做這件事，就成了接受勸告。又不同於拒絕勸學戒，勸諫停止犯戒，說出話就停止。這裡是勸諫作犯，要等到做成才違犯（以上都是疏鈔的含義）。不犯戒的情況：指的是上面所說的，如果沒有智慧的人勸諫，回答說：『可以問你的老師和尚，再去學習請教』等等。或者戲笑、自言自語、夢中語、錯亂。五十五（佛陀在波羅梨毗國。迦波羅比丘作為佛陀的侍者，在輕行處反穿衣服，拘禁並恐嚇佛陀。第二天制定此戒）。因緣中，三種或四種滿足一種就構成犯戒。《律》中說：『如果說顏色、聲音等，恐嚇，說了並且清楚明白的，犯僧殘罪』（這是指說話的情況）。又說：『如果用顏色、聲音恐嚇人，一一都墮落（惡道）』（這是指示現的情況）。說到用顏色恐嚇，或者做成象、馬、鬼的形狀等。用聲音恐嚇，或者用貝殼、鼓的聲音、啼哭的聲音等。用氣味恐嚇，用樹葉、花果的香味以及臭氣等。用味道恐嚇，用醋、甜、苦、澀的味道讓對方嘗試而感到害怕。用觸覺恐嚇，用熱、冷、重、輕、粗、細、滑、澀的觸感讓對方感到害怕。用法恐嚇，說：『夢見你死了，還俗了』等等。五種見聞，對應上面的兩種因緣。下面沒有顯示犯戒的情況。不問前面的人，因為以恐嚇就能犯戒，以作意為標準，不取被恐嚇的對象。不犯戒的情況：一開始開許顏色、聲音。謦欬是指咳嗽的聲音。

【English Translation】 English version:

Fifty-three (The Buddha was in Shravasti. One of the six-group monks struck one of the seventeen-group monks, almost to death. Hence, this precept was established). The 'precept name' in the precept refers to tickling under the armpit with the hand in ancient times. If judged by the circumstances of the offense, it must involve the intention to annoy. Therefore, it is known to constitute an offense, not just a joke. The explanation in the Vinaya, the Sarvastivada Vinaya, refers to touching the mustache with the intention to annoy. Speaking of pulling clothes is to deeply prevent the intention to annoy. According to the Dharmaguptaka Vinaya, touching during sleep is allowed. The Mahisasaka Vinaya distinguishes between different kinds (of people), and the Dharmaguptaka Vinaya distinguishes between other objects. Non-offense situations: accidentally touching others with the end of a staff while walking or sweeping the floor. Fifty-four (The Buddha was in Kausambi. Chanda wanted to violate a precept, and a monk advised him not to do so. Not listening to others' advice leads to committing various offenses, hence this precept was established). In the circumstances, the five circumstances are listed in general at the beginning. Below, the above four are pointed out. The fifth is violating the Sangha's order in the previous Sanghavasesa offense, and the serious one is immediately incurring a penalty upon being advised. Here, it is others' advice, and it must wait until the matter is completed. If the matter is not done, it becomes accepting advice. It is also different from refusing to be advised to learn the precepts, advising to stop committing an offense, and stopping as soon as the words are spoken. Here, it is advising against committing an offense, and it must wait until it is completed to be a violation (the above are all the meanings of the commentary). Non-offense situations: referring to what was said above, if a person without wisdom advises, answering: 'You can ask your teacher and preceptor, and then learn and inquire further,' etc. Or joking, talking to oneself, talking in a dream, confusion. Fifty-five (The Buddha was in Parileyyaka. The monk Kapalaka, as the Buddha's attendant, wore his clothes backward in a place for light walking, restrained and frightened the Buddha. The next day, this precept was established). In the circumstances, fulfilling one of the three or four constitutes an offense. The Vinaya says: 'If speaking of colors, sounds, etc., frightening, speaking and clearly understanding, one commits a Sanghavasesa offense' (this refers to the situation of speaking). It also says: 'If frightening people with colors, sounds, each one falls (into evil realms)' (this refers to the situation of showing). Speaking of frightening with colors, or making shapes of elephants, horses, ghosts, etc. Frightening with sounds, or using the sounds of shells, drums, crying, etc. Frightening with smells, using the fragrance of leaves, flowers, fruits, and foul odors, etc. Frightening with tastes, using the tastes of vinegar, sweet, bitter, astringent to make the other person try and feel afraid. Frightening with touch, using the sensations of hot, cold, heavy, light, coarse, fine, smooth, rough to make the other person feel afraid. Frightening with the Dharma, saying: 'Dreaming that you died, returned to lay life,' etc. The five kinds of seeing and hearing correspond to the above two circumstances. Below, there is no display of offense situations. Not asking the person in front, because one can commit an offense by frightening, taking intention as the standard, not taking the object being frightened. Non-offense situations: initially allowing colors, sounds. Kasa refers to the sound of coughing.

也。若以下開非意。則通六塵。若實下點法塵。下開戲誤可知。

五十六(佛在羅閱祇。竹園有池。瓶沙王聽比丘常在中浴。六羣后夜入浴。王與婇女詣池。相值王不得浴。大臣嫌恚。因制)。戒名云過。謂未至半月過越聖制故。疏標云減半月浴戒是也。若準后開邊方五事得數洗浴。為生世善。故知此戒局制中國。此當邊地。計是常開。然省事知足依制彌善。釋開緣初科有六。初明熱時。春后四十五日者。三月初一至四月十五。夏初一月者。四月十六至五月十五。共七十五日名熱時。病等五緣皆約極下以為開限。再詳教意止為約勒。下流營身無度。由非大過故隨事通容。下引多論別顯初緣。即同上解。方土熱雖早晚七十五日為定。故云用此限。次科十誦有四。初開雨中。若下明有緣須白。謂有上開緣示非專輒故。不得下明同俗可不。揩俗制罪者屈道乖儀故。若下立自洗法。五分制不通俗。偷蘭應犯下品。多論初明制俗。十誦容許善好。五分但制室中。不如論文覆露齊約故注取之。要下明浴衣。竭支即祇支。相量四方披身而浴。二種制意初有慚者。今時裸形由無恥故。次意引緣可解。為他中。因他開己同作務故。二中初示時限。不必黑白兩月。若下明浴法。言無緣者由依制限不必約緣。陶家即范土家。洗法先下後

上。於事順便故取為式。下卷指雜行篇。

五十七(佛在曠野城。六群露地拾柴草然火。向蛇從木出遂驚擲火燒佛講堂。故制)。釋中。五分四指即四寸此為分齊。多論隨何事者。事即指物。彼云。凡有五事。一草二木三牛屎四木皮五糞掃。若一時以五種著火中一提。一一著火中一一提。四分中初明緣開。恐謂生地故注簡之。若下二明無緣結犯。且列四物。律中更有枝葉纻麻芻摩牛屎亦攝於四(上三即草木。下一即糞掃)。若半焦句絕。與下然炭各是一事。律云。若被燒半焦擲著火中。及然炭者突吉羅。僧祇初明本罪。旋火作輪者彼云弄火輪。謂以手旋火炬有如輪焉。若下明兼犯。二然火句絕。在字上脫一若字。古本有之。謂燒生地。又犯掘戒。則有三罪。據文二罪。此準義加。故下復引彼文為證。此約隨有不必定具。若在死地復然干木則單犯此戒。不犯中。初是法開。若下已病。有下看病。若在下諸作務等。

五十八(佛在舍衛。六群背取十七群衣物藏之。諸比丘察知。因制)。初緣即文下眾。多論上明非法物犯輕。不凈者彼作駝牛雜毛衣。今以不凈二字替之。未下明如法結重。注中以色衣白缽據理應同。而論分輕重則知色衣定為非法故特示之。以懲謬濫。不犯分五。以若字間之。初是同心。二為愛護

【現代漢語翻譯】上。爲了方便起見，選取此事作為範例。下卷指的是《雜行篇》。

五十七（佛陀在曠野城。六群比丘在露天拾取柴草點火。一條蛇從樹中出來，使他們驚慌地把火扔掉，燒燬了佛陀的講堂。因此制定此戒）。釋文中，《五分律》說四指即四寸，這是規定的限度。《多論》中『隨何事者』，『事』指的是物品。該論說：『凡有五事：一、草，二、木，三、牛糞，四、樹皮，五、糞掃。』如果一次性將五種東西都放入火中，每一種都算一次違犯。四分律中，首先說明因緣開許的情況。恐怕有人認為是生的，所以註釋中特別說明。『若』下兩句說明無因緣而結罪的情況。且列舉了四種物品。律中還有枝葉、苧麻、芻摩、牛糞，也包含在這四種之中（上面三種是草木，下面一種是糞掃）。『若半焦』一句在此處斷開，與下面的『然炭』是兩件事。律中說：『如果被燒半焦的（東西）扔到火中，以及點燃木炭，犯突吉羅罪。』《僧祇律》首先說明本罪。『旋火作輪者』，該論說『弄火輪』，指的是用手旋轉火炬，使其像輪子一樣。『若』下說明兼犯的情況。『二然火』一句在此處斷開，在『在』字上脫落了一個『若』字，古本中有這個字。指的是燒生的土地，又犯了挖掘戒，則有三重罪。根據文義是兩種罪，這裡根據義理增加了一種。所以下面又引用該論的文字作為證明。這裡是根據隨犯的情況而說，不必一定全部具備。如果在死地上又點燃干木，則只犯此戒。不犯的情況有五種，用『若』字隔開。第一種是同心，第二種是爲了愛護。

五十八（佛陀在舍衛城。六群比丘偷偷拿走十七群比丘的衣物藏起來。諸比丘察覺此事，因此制定此戒）。最初的因緣即文中的『眾』。《多論》中，上面說明非法之物犯輕罪。『不凈者』，該論中作『駝牛雜毛衣』。現在用『不凈』二字代替。『未』下說明如法之物結重罪。註釋中以染色衣和白缽為例，按道理應該相同。而論中區分輕重，就知道染色衣一定是屬於非法之物，所以特別指出來，以懲戒謬誤和氾濫。不犯的情況分為五種，用『若』字隔開。第一種是同心，第二種是爲了愛護。

【English Translation】 Above. This is taken as a model for the sake of convenience. The lower volume refers to the 'Miscellaneous Conduct' chapter.

Fifty-seven (The Buddha was in the city of the wilderness. The Six Group monks gathered firewood in the open and lit a fire. A snake came out of a tree, causing them to throw the fire in panic, which burned down the Buddha's lecture hall. Therefore, this precept was established). In the explanation, the Sarvastivada Vinaya states that four fingers are four inches, which is the prescribed limit. In the Abhidharma-mahāvibhāṣā-śāstra, 'regarding what matter,' 'matter' refers to objects. It says: 'There are five things: 1. grass, 2. wood, 3. cow dung, 4. bark, 5. sweepings.' If all five are put into the fire at once, each one counts as a violation. In the Dharmaguptaka Vinaya, the first part explains the circumstances under which it is permissible. Fearing that it might be thought to be raw (materials), the commentary clarifies it. The two sentences after 'if' explain the circumstances of incurring an offense without a valid reason. It lists four items. The Vinaya also includes branches, ramie, thatch, and cow dung, which are also included in these four (the first three are grass and wood, the last is sweepings). The phrase 'if half-burned' breaks off here and is a separate matter from 'burning charcoal' below. The Vinaya says: 'If a half-burned (object) is thrown into the fire, and burning charcoal, it is a Dukkhata offense.' The Mahasanghika Vinaya first explains the original offense. 'Spinning fire into a wheel' refers to 'playing with a fire wheel,' which means spinning a torch in the hand to make it look like a wheel. 'If' below explains the case of committing multiple offenses. The sentence 'two burning fires' breaks off here, and the word 'if' is missing on the word 'in'. It is in the ancient version. It refers to burning raw land, which also violates the digging precept, resulting in three offenses. According to the text, there are two offenses, but one is added here according to the meaning. Therefore, the text is quoted below as proof. This is based on the circumstances of the offense and does not necessarily include all of them. If dry wood is burned again in a dead place, only this precept is violated. There are five cases of non-violation, separated by the word 'if'. The first is of one mind, and the second is for protection.

Fifty-eight (The Buddha was in Shravasti. The Six Group monks secretly took the belongings of the Seventeen Group monks and hid them. The monks noticed this, and therefore this precept was established). The initial cause is the 'assembly' in the text. In the Abhidharma-mahāvibhāṣā-śāstra, the above explains that illegal items result in a minor offense. 'Impure items' are referred to as 'camel and cow mixed wool clothing' in that text. Now the words 'impure' are used instead. 'Not yet' below explains that lawful items result in a major offense. The commentary uses dyed robes and white bowls as examples, which should be the same in principle. However, the distinction between minor and major offenses in the text indicates that dyed robes must be illegal items, so it is specifically pointed out to punish errors and excesses. There are five cases of non-violation, separated by the word 'if'. The first is of one mind, and the second is for protection.

。三為誡敕。四己有。五即難開。注謂國禁關津。或藏衣離宿。準此難開例決離衣。故云不犯持罪。若治生經販犯禁之物即名盜稅。自余隨身道具例傳自藏。

五十九(佛在舍衛。六群真施親厚比丘后不語取著。因制)。釋疑中。犯不犯者僧尼同重。下三眾並輕。不犯正罪。辨相具解指律廣解。疏云。為明五眾俱有犯相雖輕重異凈施義同。故通列名。至於凈法自從律法(謂真實凈主各對本眾。不得互為)。簡異中凈施有二。真實凈者物過主邊。故有輒取。展轉不爾。取用通得。

六十(佛在舍衛。六群著白色衣行俗譏。因制)。名中且約初作不染為言。不妨體故亦入犯科。下引十誦。于義可見。釋第三中初科。四分初定色相。彼下辨犯分二。初明不染。若重下次明不作凈。上列余衣。重謂被褥。輕即助身。下示非衣。其相可解。若未下明寄俗舍。注有二意。初至染壞明作凈之法。必須通染。言成色者即已染也。物貼點著此二種凈隨一即成。非下例通余衣。若下準文決犯。以前文但云得衣不壞者墮。則知通該一切。若據列緣唯約三衣。或可彼從緣制。或是此就急論思之。然余衣染壞但據助身可染者為言。故戒疏云。非謂巾屣以三色染更成驚俗。可笑之甚(故知巾襪但須點凈)。次科五分二意。一異外道二異

【現代漢語翻譯】現代漢語譯本：三是告誡和訓示。四是自己所有的物品。五是難以開啟的情況。註釋中說的是國家禁止的關卡和渡口，或者藏匿衣物離開住所。按照這個難以開啟的例子，可以判定離開住所時可以不穿僧衣。所以說，這不屬於違犯持戒的行為。如果經營生意販賣違禁物品，就屬於盜稅行為。其餘隨身攜帶的物品，按照慣例可以自己保管。

五十九（佛陀在舍衛城。六群比丘因為接受關係親密的比丘的財物后不告知就拿走使用，因此制定此戒）。《釋疑》中說，關於犯戒與否，比丘和比丘尼同等判為重罪，沙彌尼、式叉摩那、沙彌則判為輕罪。不犯正罪。《辨相》和《具解》都詳細解釋了這一點。《戒疏》中說，爲了說明五眾都有可能犯戒，雖然輕重不同，但接受凈施的意義相同，所以都列出名稱。至於清凈的施捨，要遵循律法（指的是真實的施主各自面對本眾，不得互相代替）。《簡異》中說，凈施有兩種。真實清凈的施捨，物品已經轉移到施主手中，所以不能擅自取用。輾轉施捨則不然，取用是允許的。

六十（佛陀在舍衛城。六群比丘穿著白色衣服出行，被世俗之人譏諷，因此制定此戒）。戒條的名稱只是就最初製作時沒有染色而言。不妨礙其本質，所以也屬於犯戒的範圍。下面引用《十誦律》，從義理上可以理解。《釋》第三部分的第一科，四分律首先確定了顏色的相狀。那裡下面辨別犯戒分為兩部分。首先說明不染色。如果重新染色，下面說明不作凈。上面列舉了其餘的衣服，重指被褥，輕指輔助身體的衣物。下面展示了不是衣服的物品，其相狀可以理解。如果還沒有，下面說明寄放在俗人家中。註釋有兩種意思。首先到染色損壞，說明作凈的方法。必須全部染色。說『成色』就是已經染色了。物品貼上或點上，這兩種作凈方法任選一種即可完成。如果不是，可以類推到其餘的衣服。如果下面按照條文判定犯戒。因為前面的條文只是說得到衣服沒有損壞的會墮落，那麼就知道包括所有情況。如果根據列舉的因緣，只針對三衣。或許是因為那裡是從因緣制定，或許是因為這裡就緊急情況進行思考。然而其餘的衣服染色損壞，只是就輔助身體可以染色的衣物而言。所以《戒疏》說，不是說用三種顏色來染巾鞋，這樣會更加驚世駭俗，非常可笑（所以知道巾襪只需要點凈）。第二科，五分律有兩種意思。一是區別于外道，二是區別于

【English Translation】 English version: Three are admonitions and instructions. Four are one's own possessions. Five are situations difficult to open. The commentary refers to state-prohibited checkpoints and ferries, or concealing clothing and leaving lodging. According to this example of being difficult to open, one can determine that leaving lodging without wearing monastic robes is permissible. Therefore, this does not constitute a violation of the precepts. If one engages in business and sells prohibited items, it is considered tax evasion. Other personal belongings, according to custom, can be kept by oneself.

Fifty-nine (The Buddha was in Shravasti. The Six Group Bhikkhus took and used items from close Bhikkhus without informing them, hence this precept was established). In 'Explanation of Doubts,' it states that regarding whether a violation has occurred, Bhikkhus and Bhikkhunis are equally judged to have committed a serious offense, while Shramaneris, Shikshamanas, and Shramaneras are judged to have committed a minor offense. There is no offense of the primary precept. 'Distinguishing Characteristics' and 'Complete Explanation' both explain this in detail. The 'Precept Commentary' states that to clarify that all five groups are capable of violating the precepts, although the severity differs, the meaning of accepting pure offerings is the same, so all are listed by name. As for pure offerings, they should follow the Dharma (referring to the true donors each facing their own assembly, not substituting for each other). In 'Brief Differences,' it states that there are two types of pure offerings. Truly pure offerings are when the item has been transferred to the donor's side, so it cannot be taken without permission. This is not the case with offerings passed on, where taking and using is allowed.

Sixty (The Buddha was in Shravasti. The Six Group Bhikkhus wore white clothes while traveling, which was criticized by laypeople, hence this precept was established). The name of the precept only refers to the initial making without dyeing. It does not hinder its essence, so it also falls under the category of violation. The 'Ten Recitations Vinaya' is cited below, which can be understood from the principle. The first section of the third part of 'Explanation,' the Four Divisions Vinaya first determines the appearance of the color. There, the distinction of violation is divided into two parts. First, it explains not dyeing. If redyed, it explains not making it pure. The remaining clothes are listed above, with 'heavy' referring to bedding and 'light' referring to clothing that assists the body. Below, items that are not clothes are shown, and their appearance can be understood. If not yet, it explains lodging in a layperson's house. The commentary has two meanings. First, until dyeing and damage, it explains the method of making it pure. It must be completely dyed. Saying 'becoming colored' means it has already been dyed. The item is affixed or dotted, and either of these two methods of making it pure can be completed. If not, it can be analogized to the remaining clothes. If below, the violation is determined according to the text. Because the previous text only says that those who obtain clothes that are not damaged will fall, then it is known that it includes all situations. If according to the listed causes, it only targets the three robes. Perhaps it is because it was established from the causes there, or perhaps it is because it is considering the urgent situation here. However, the dyeing and damage of the remaining clothes only refers to clothing that assists the body and can be dyed. Therefore, the 'Precept Commentary' says that it is not to say that using three colors to dye towels and shoes would be even more shocking and ridiculous (so it is known that towels and socks only need to be dotted to make them pure). In the second section, the Five Divisions Vinaya has two meanings. One is to distinguish it from external paths, and the other is to distinguish it from

俗三防失。三種記者即三色也。三中多論分四。初明本染非法。鬱金根方誌云。出烏仗那國。根黃赤可染衣。黃藍指歸云。即今紅華染紅黃色。落沙應法師云。應云嘆又。此云猩猩血。藍黛即今藍青。點著吉者謂以三如法色點上非色。論但犯輕。而律中本染須如。故注簡之。若先下次明改如為非。若以下三明點色是非。故下四明先非后如。列諸色中除紫草絳緋。余並黃色。絳即赤色。僧祇中二。初明粗細二種梵言。即絲毛細者。下云余衣。即是粗者。然上細衣若是三衣必先通染。若余服飾止須點割。青者下次辨三色。用以為點。青有四種。第一銅青是如法色。下三皆非法色。石青者有石生青可磨以取之。硿青亦生石中可以為藥。黑色云作泥者。謂以泥置上器中染黑而用。木欄指衣法者。下云。僧祇翻在吳地。不見木欄謂是果色等。十誦中三如法色互點作凈。一一衣中皆具三種。泥即黑色。棧如注顯。四十多十兩文正明制約。后引五分決上論文。雖不制點而有別法。五中僧祇衣明點之大小。豌烏丸反之。古記云。似今菉豆。不得下明安著多少。若浣下明染污成凈。若新下明隨作無在。一切衣謂余衣新細。揲謂補揲者。若眾下明總別俱通。律不犯者得白衣染作三色。余經重乃至巾等作凈已畜也。

六十一(佛在舍衛

【現代漢語翻譯】現代漢語譯本『俗三防失』：指三種記者（記者指染色劑），即三種顏色。『三中多論分四』：分為四個部分來討論三種顏色。第一部分闡明原本染色為非法的情況。『鬱金根方誌』記載：產于烏仗那國（Udyana，古印度北部地區），其根呈黃紅色，可用於染色衣服。『黃藍指歸』記載：即現在的紅花，用於染成紅黃色。落沙應法師說：應為『嘆又』，這裡指猩猩血。藍黛即現在的藍青色。『點著吉者謂以三如法色點上非色』：意思是說，如果用三種如法的顏色點在非法的顏色上，根據論的說法，只犯輕罪。而律中規定，原本染色必須如法，所以註釋對此進行了簡化。『若先下次明改如為非』：如果先如法染色，之後改為非法染色。『若以下三明點色是非』：如果以下三種情況說明點色的如法與否。『故下四明先非后如』：所以第四種情況說明先非法染色，后如法染色。列出的各種顏色中，除了紫草、絳緋，其餘都是黃色。絳即赤色。『僧祇中二』：僧祇律中有兩種情況。第一種說明粗細兩種梵語。即絲毛細的衣服。下文說的『余衣』，就是粗的衣服。然而，上面說的細衣如果是三衣（Tricivara，佛教僧侶所穿的三種袈裟），必須先全部染色。如果是其他的服飾，只需要點割即可。『青者下次辨三色用以為點』：接下來辨別三種顏色，用作點色。青色有四種，第一種銅青是如法色，下面三種都是非法色。石青，指有石頭生出青色，可以磨取。硿青也生於石頭中，可以作為藥物。黑色，說是用泥製作的。意思是說，把泥放在器皿中染黑使用。『木欄指衣法者』：下文說，僧祇律在吳地翻譯，沒有見到木欄，認為是果實的顏色等。『十誦中三如法色互點作凈』：十誦律中，三種如法的顏色互相點染，可以使之變為清凈。每一件衣服中都具備三種顏色。泥即黑色。棧如註釋中已經說明。『四十多十兩文正明制約』：四十和多十兩段文字明確說明了制約。後面引用五分律來決定上面的論文，雖然沒有規定點染，但是有其他的方法。五分律中，僧祇律的衣服說明了點的大小。豌豆，烏丸反，古書記載，像現在的菉豆。『不得下明安著多少』：不得以下說明安放多少。『若浣下明染污成凈』：如果洗滌后，說明染污已經變得清凈。『若新下明隨作無在』：如果是新的，說明可以隨意製作，沒有限制。『一切衣謂余衣新細』：一切衣服指其他的衣服，新的和細的。『揲謂補揲者』：揲指補揲的人。『若眾下明總別俱通』：如果大眾，說明總體和個體都通用。『律不犯者得白衣染作三色』：律中沒有規定的，可以把白色的衣服染成三種顏色。其他的經典中，即使是毛巾等，染成清凈的顏色后也可以使用。六十一（佛在舍衛（Sravasti，古印度城市）)

【English Translation】 English version 'Su San Fang Shi': Refers to the three types of 'reporter' (reporter refers to dyeing agents), which are three colors. 'San Zhong Duo Lun Fen Si': Divided into four parts to discuss the three colors. The first part clarifies the situation where the original dyeing is illegal. 'Yu Jin Gen Fang Zhi' records: Produced in Udyana (ancient northern India), its roots are yellow-red and can be used for dyeing clothes. 'Huang Lan Zhi Gui' records: It is the safflower now, used to dye reddish-yellow. Dharma Master Luosha Ying said: It should be 'Tan You', which here refers to chimpanzee blood. Lan Dai is the current blue-green color. 'Dian Zhao Ji Zhe Wei Yi San Ru Fa Se Dian Shang Fei Se': It means that if three lawful colors are used to dot on illegal colors, according to the theory, only a minor offense is committed. However, the Vinaya stipulates that the original dyeing must be lawful, so the annotation simplifies this. 'Ruo Xian Xia Ci Ming Gai Ru Wei Fei': If the dyeing is lawful first, and then changed to illegal dyeing. 'Ruo Yi Xia San Ming Dian Se Shi Fei': If the following three situations explain whether the dot color is lawful or not. 'Gu Xia Si Ming Xian Fei Hou Ru': Therefore, the fourth situation explains that the dyeing is illegal first, and then lawful. Among the listed colors, except for purple gromwell and crimson, the rest are yellow. Crimson is red. 'Seng Qi Zhong Er': There are two situations in the Sanghika Vinaya. The first one explains the two types of Sanskrit terms for coarse and fine. That is, silk and wool fine clothes. The 'Yu Yi' mentioned below refers to coarse clothes. However, if the fine clothes mentioned above are the Tricivara (the three robes worn by Buddhist monks), they must be completely dyed first. If it is other clothing, only dotting and cutting are required. 'Qing Zhe Xia Ci Bian San Se Yong Yi Wei Dian': Next, distinguish the three colors, used as dot colors. There are four types of blue, the first type, copper blue, is a lawful color, and the following three are illegal colors. Stone blue refers to the blue color produced by stones, which can be ground and extracted. Kuang blue is also produced in stones and can be used as medicine. Black is said to be made of mud. It means that the mud is placed in a vessel and dyed black for use. 'Mu Lan Zhi Yi Fa Zhe': The following says that the Sanghika Vinaya was translated in the Wu region, and Mu Lan was not seen, and it was considered the color of fruit, etc. 'Shi Song Zhong San Ru Fa Se Hu Dian Zuo Jing': In the Ten Recitation Vinaya, three lawful colors are dotted and dyed with each other, which can make it clean. Each piece of clothing has three colors. Mud is black. The annotation in Zhan Ru has already explained it. 'Si Shi Duo Shi Liang Wen Zheng Ming Zhi Yue': The two paragraphs of forty and more than ten clearly explain the restrictions. Later, the Five-Part Vinaya is cited to determine the above thesis, although there is no regulation on dotting and dyeing, there are other methods. In the Five-Part Vinaya, the clothes of the Sanghika Vinaya explain the size of the dots. Pea, Wu Wan Fan, ancient books record that it is like the current mung bean. 'Bu De Xia Ming An Zhuo Duo Shao': The following explains how much to place. 'Ruo Huan Xia Ming Ran Wu Cheng Jing': If it is washed, it means that the dyeing has become clean. 'Ruo Xin Xia Ming Sui Zuo Wu Zai': If it is new, it means that it can be made at will, without restrictions. 'Yi Qie Yi Wei Yu Yi Xin Xi': All clothes refer to other clothes, new and fine. 'She Wei Bu She Zhe': She refers to the person who mends She. 'Ruo Zhong Xia Ming Zong Bie Ju Tong': If the public, it means that the whole and the individual are universal. 'Lu Bu Fan Zhe De Bai Yi Ran Zuo San Se': Those not specified in the Vinaya can dye white clothes into three colors. In other scriptures, even towels, etc., can be used after being dyed into clean colors. Sixty-one (The Buddha was in Sravasti (ancient Indian city))

。迦留陀夷不喜見烏以竹弓射殺成大積。招譏因制)。制意中三。初為順行。二為趣道。上二自利。三是化他。四等即慈悲喜捨亦名四無量心。誹謗者戒緣居士禮拜。因見共譏嫌是也。今時沙門不知因果。多害生命以資口腹。削鱗挦羽火炙湯煎。但嗜甘肥寧思痛苦。刀砧自執。實壞服之屠兒血肉輒餐。信髡頭之羅剎。俗中君子隱惻為心。出世道人兇頑若此。深愿後學思而勉之。雖取適於一時柰招殃于萬劫悲哉。指五緣者。一是畜生。二作畜生想。三有殺心。四起方便。五命斷。不犯亦同前。但無殺意錯誤皆開。

六十二(佛在舍衛。六群取雜蟲水飲招譏。故制)。簡示中。須知飲用二戒俱是深防。引勸中。云渴死者彼云。春后大熱。遇水多蟲故。言生天者即生三十三天。戴寶冠先至佛所。余並如文。釋中。僧祇制必須具澡罐。二斗已下名應法。無水開葉須取枯者。多論緣起以明制限。十誦犯罪違制吉羅。僧祇中五。初明漉已看法。厭課謂事不得已。有同課率。像步遲緩。況有所載回必延久。故取為限。若施下明請家漉法。蟲不得語者恐彼知而成犯故。蟲水下明還水法。不消謂經久不涸。若知下明知已存護法。顯意中指同前。戒疏云。若據蟲水應合為一。為重物命故內外兩結。律不犯中先不知。若無蟲想。若蟲粗

【現代漢語翻譯】現代漢語譯本：迦留陀夷不喜歡看見烏鴉，用竹弓射殺，造成了很大的殺業（招致譏諷，因此佛陀制定戒律）。戒律的意義有三點：第一是順行，第二是趣道，以上兩點是自利；第三是化他。第四等同於慈悲喜捨，也稱為四無量心。誹謗者，戒緣居士應當禮拜。因為看見共同的譏嫌。現在的沙門不知道因果，大多殘害生命來滿足口腹之慾，削鱗拔羽，用火烤用湯煮。只貪圖甘美肥膩，難道不考慮它們的痛苦嗎？自己拿著刀砧，實在像是穿著僧服的屠夫，隨意吃著血肉，簡直是剃了頭的羅剎。世俗中的君子都心懷惻隱，出世的修行人卻如此兇殘頑劣。深深希望後來的學人思考並勉勵自己。即使一時滿足了口腹之慾，難道能承受萬劫的災殃嗎？可悲啊！所謂的五緣是指：一是對象是畜生，二是認為對象是畜生，三是有殺心，四是採取行動，五是畜生斷命。不犯戒的情況與之前相同，只是沒有殺意，或者是因為錯誤，都可以開許。六十二（佛陀在舍衛城。六群比丘取含有雜蟲的水飲用，招致譏諷，因此佛陀制定戒律）。簡要說明中，須知飲用和漉水的兩條戒律都是爲了深入防止殺生。引證勸誡中，說會渴死，是因為他們說，春天之後天氣炎熱，遇到的水裡有很多蟲子。說生天，就是指生到三十三天。戴著寶冠先到佛陀那裡，其餘的都如經文所說。解釋中，《僧祇律》規定必須要有澡罐，容量在兩斗以下的稱為應法。沒有水的時候，可以打開樹葉取水，但必須取枯葉。很多論典都引用緣起來說明限制。《十誦律》中，犯罪屬於違制，判為吉羅罪。《僧祇律》中有五點：首先說明過濾后要仔細觀察。厭課是指事情不得已，有共同的課率。大象走路遲緩，何況還載著東西，返回必然延誤很久，所以以此為限。如果施捨，下面說明請人過濾的方法。蟲子不能說話，是恐怕它們知道後會造成犯戒。蟲水下面說明還水的方法。不消是指經過很久也不會乾涸。如果知道，下面說明知道后要存心保護的方法。顯示意義與之前相同。《戒疏》說，如果根據蟲水，應該合併爲一條戒律，因為重視生命，所以內外兩次結罪。律中不犯戒的情況：事先不知道，或者沒有蟲子的想法，或者蟲子很大。

【English Translation】 English version: Kāḷudāyi disliked seeing crows and shot them with bamboo bows, creating great negative karma (leading to criticism, hence the Buddha established the precepts). The meaning of the precepts is threefold: first, to act in accordance; second, to proceed on the path; the above two are for one's own benefit; third, to transform others. The fourth is equivalent to loving-kindness, compassion, joy, and equanimity, also known as the Four Immeasurables. Those who slander, lay practitioners of precepts should pay respects. Because they saw common criticism and dislike. Present-day monks do not understand cause and effect, and mostly harm lives to satisfy their appetites, scaling fish and plucking feathers, roasting with fire and boiling in soup. They only crave delicious and fatty foods, do they not consider their suffering? Holding the knife and chopping block themselves, they are truly like butchers in monks' robes, casually eating flesh and blood, truly like shaven-headed Rakshasas. Gentlemen in the secular world have compassion in their hearts, yet renunciates are so fierce and cruel. I deeply hope that later learners will contemplate and encourage themselves. Even if they satisfy their appetites for a moment, can they bear the suffering of myriad kalpas? How sad! The so-called five conditions refer to: first, the object is an animal; second, the perception is that the object is an animal; third, there is the intention to kill; fourth, action is taken; fifth, the animal dies. The situations where there is no offense are the same as before, except there is no intention to kill, or it is due to a mistake, all can be allowed. Sixty-two (The Buddha was in Śrāvastī. The Six Group monks took water containing mixed insects to drink, causing criticism, hence the Buddha established the precepts). In the brief explanation, it should be known that both the precepts of drinking and filtering water are for deep prevention of killing. In the citation and exhortation, it is said that they would die of thirst, because they said that after spring the weather is hot, and the water encountered has many insects. Saying they are born in the heavens, means they are born in the Trayastrimsa Heaven. Wearing jeweled crowns, they first arrive at the Buddha's place, and the rest is as the text says. In the explanation, the Saṃghika requires that there must be a water pot, and a capacity of less than two dou is called appropriate. When there is no water, one can open tree leaves to take water, but one must take dry leaves. Many treatises cite dependent origination to explain the restrictions. In the Daśabhūmika Sūtra, committing an offense is a violation of the rules, and is judged as a duṣkṛta offense. In the Saṃghika, there are five points: first, it is explained that after filtering, one must observe carefully. Anukula refers to a situation where it is unavoidable, with a common rate. Elephants walk slowly, let alone carrying things, returning will inevitably be delayed for a long time, so this is taken as the limit. If giving alms, the following explains the method of asking someone to filter. Insects cannot speak, for fear that they will know and cause an offense. Below the insect water explains the method of returning the water. Apariṇata means that it will not dry up after a long time. If one knows, the following explains the method of protecting with intention after knowing. The displayed meaning is the same as before. The 戒疏 says that if based on insect water, it should be combined into one precept, because of the importance of life, so there are two offenses inside and outside. Situations where there is no offense in the precepts: not knowing beforehand, or not having the thought of insects, or the insects are large.

觸水使去。若漉水飲用並無犯。

六十三(佛在舍衛。十七群語五群言。云何入初禪云何得羅漢果。彼報言。汝說者犯波羅夷。佛呵因制)。初緣者多論十三難。顛狂比丘吉羅。學悔六夜別住。四羯磨僧尼互疑悔皆提。釋第三六事。初生時者。即云汝非爾許時生。二年歲者。云汝非爾許歲如余受者。三受戒者。云汝受戒年不滿又界有別眾。四羯磨者。汝受時羯磨不成。五六聚者。云汝犯夷乃至惡說。六聖法者。云汝所問法則自稱上人法犯重非比丘也。隨下通結上。引僧祇但開正受。注準不犯亦開受后。不犯中。初二句通標。彼下別列。還對前六事以明開相。初至時生開第一也。若實無下即第二也。若實年下合明三四也。注決重受先須究勘。今時受者年多不滿。十師愚教不能提誨。下檀已后輒同僧事。冒受信施真可憐愍。若實犯下即第五也。又下即第六也。上六並謂心懷慈濟。余戲錯等皆非惱意。故並開之。

六十四(佛在舍衛。跋難陀與親友比丘數犯向說不語人知。后與共鬥便相說。因制)。名標粗罪對簡下篇。釋中初科。善見所覆雖一能覆情同。多人皆犯一覆多人多罪可知。注引十誦示發露相。但為表己心無私曲復恐相惱。故不須多。次科僧祇初簡對露。若下次明難開。護根謂意根也。三中多論開疑。

【現代漢語翻譯】現代漢語譯本：觸碰水后讓它流走。如果過濾水來飲用，就沒有犯戒。

六十三（佛陀在舍衛城。十七群比丘說五群比丘說。『如何進入初禪？如何證得阿羅漢果？』他們回答說：『你說這些話就犯了波羅夷罪。』佛陀呵斥了他們，因此制定了戒律）。最初的因緣是，多人爭論十三種難題。對於顛狂的比丘，犯吉羅罪。學習懺悔需要六夜別住。四種羯磨，僧尼之間互相懷疑懺悔，都犯提舍尼罪。解釋第三十六事。『初生時』是指，直接說『你不是這個時候出生的』。『二年歲』是指，說『你不是這個年齡』，如同其他人所受的。『三受戒者』是指，說『你受戒的年份不夠』，而且戒場有不同的僧眾。『四羯磨者』是指，說『你受戒時的羯磨不成立』。『五六聚者』是指，說『你犯了波羅夷罪，乃至惡說罪』。『六聖法者』是指，說『你所問的法則，自稱是上人法，犯了重罪，不是比丘』。總結以上，引《僧祇律》，只允許正確地接受。註釋說，準此，不犯戒的也允許接受之後。不犯戒的情況中，最初兩句是總的標示。『彼下』是分別列出，對應前面的六件事來說明開許的情況。『初至時生』是開許第一種情況。『若實無下』是開許第二種情況。『若實年下』是合併說明第三和第四種情況。註釋說，決定重新受戒，首先需要詳細考察。現在受戒的人，年齡大多不夠。十師愚昧，不能提點教誨。下檀之後，就參與僧眾的事務。冒昧地接受信施，真是可憐啊。『若實犯下』是開許第五種情況。『又下』是開許第六種情況。以上六種情況都是指心懷慈悲濟世。其餘的戲弄、錯誤等，都不是惱怒的意思，所以都開許。

六十四（佛陀在舍衛城。跋難陀與親友比丘多次向不說實話的人說。後來與他們爭鬥，就互相說了出來。因此制定了戒律）。標題標明粗略的罪行，是爲了簡別下面的篇章。解釋中，第一科，善意遮蓋，雖然只有一個人能遮蓋，但情意相同。多人犯戒，一個人遮蓋多人，罪過就更多了，可以知道。《註釋》引用《十誦律》來顯示發露懺悔的樣子。只是爲了表明自己內心沒有私心，又恐怕互相惱怒，所以不需要多說。第二科，《僧祇律》首先簡別了對誰發露。『若下次』說明了難以開許的情況。『護根』是指意根。三種情況中，《多論》開許了疑慮。

【English Translation】 English version: Having touched the water, let it go away. If filtering the water for drinking, there is no offense.

Sixty-three (The Buddha was in Shravasti. Seventeen groups of monks spoke, and five groups of monks said, 'How to enter the first Dhyana? How to attain the Arhat fruit?' They replied, 'You commit Parajika by saying these words.' The Buddha rebuked them, hence establishing the precept). The initial cause is that many people argued about thirteen difficult questions. For a deranged Bhikshu, it is a Dukkrata offense. Learning repentance requires a six-night separate dwelling. Four kinds of Karmas, monks and nuns suspecting each other and repenting, all commit Tisharani offenses. Explaining the thirty-sixth matter. 'Initial time of birth' refers to directly saying, 'You were not born at this time.' 'Two years of age' refers to saying, 'You are not this age,' like others who have received it. 'Three who received precepts' refers to saying, 'Your year of receiving precepts is not enough,' and the ordination platform has different Sanghas. 'Four Karmas' refers to saying, 'The Karma at the time of your receiving precepts is not established.' 'Five or six groups' refers to saying, 'You have committed Parajika, even to the offense of evil speech.' 'Six Holy Dharmas' refers to saying, 'The Dharma you asked about, claiming to be the Dharma of a superior person, commits a grave offense, and is not a Bhikshu.' Summarizing the above, citing the 'Sanghika Vinaya,' only correctly receiving is allowed. The commentary says that, accordingly, those who do not violate the precepts are also allowed to receive it afterward. Among the cases of not violating the precepts, the first two sentences are a general indication. 'Below' lists separately, corresponding to the previous six matters to explain the cases of permission. 'Initial to time of birth' is permitting the first case. 'If there is no reality below' is permitting the second case. 'If the year is real below' is combining to explain the third and fourth cases. The commentary says that deciding to receive precepts again, first requires detailed investigation. Now, most of those who receive precepts are not old enough. The ten teachers are ignorant and cannot give guidance. After the lower Dana, they participate in the affairs of the Sangha. Presumptuously accepting offerings is truly pitiful. 'If there is a real offense below' is permitting the fifth case. 'Also below' is permitting the sixth case. The above six cases all refer to having a compassionate heart to help the world. The rest of the teasing, mistakes, etc., are not meant to be annoying, so they are all permitted.

Sixty-four (The Buddha was in Shravasti. Baddhananda repeatedly spoke to his relatives and friends, Bhikshus, to those who did not tell the truth. Later, fighting with them, they told each other. Therefore, the precept was established). The title indicates the rough crime, in order to distinguish the following chapters. In the explanation, the first section, covering with good intentions, although only one person can cover, the intention is the same. Many people violate the precepts, one person covers many people, the sin is even greater, it can be known. The 'Commentary' quotes the 'Ten Recitations Vinaya' to show the appearance of confession. It is only to show that one's heart has no selfishness, and also fearing mutual annoyance, so there is no need to say much. The second section, the 'Sanghika Vinaya' first distinguishes to whom to confess. 'If next' explains the difficult to permit situation. 'Protecting the roots' refers to the root of intention. Among the three situations, 'Many Treatises' permits doubts.

由未審決不成覆故。四十引律明犯。初約晝夜各分時限。遞明知說。故知露罪制在半日之內。問。小食時知食后不說復有罪不。答。約義以求初夜中夜不說皆吉。並是方便。若論犯墮須約明相。文中結墮因前次第且據中后夜耳。除下次明所覆輕重。餘罪即下三篇。自下三簡自他不同。疏云。覆他名重而治輕(但悔本罪)。自覆名輕而治重(覆殘行別住餘篇並先悔)。又云覆他有本。故重製令露。以戒凈故(釋上有本)。自覆本壞不須重製等除尼下四簡餘眾。覆尼同僧此論輕罪故簡除之。餘人即三眾也。不犯中。初不知者無心覆故。不粗想者由心差故。若向說者已發露故。無人曏者闕所對故。若發心者非覆意故。若諸難者如上僧祇開護心故。◎

◎六十五(佛在羅閱城。十七群童子大者十七小者十二以信出家。不堪一食夜啼。故制)。犯緣三法竟犯。此制和尚犯墮。余師但吉。釋中多論前明制老。初示制以下顯意。力衰故不堪苦。情耄故智鈍。七下次明制少。初簡極小者亦不得作沙彌。未下明七歲已上者不得受具。以下釋意亦二。初不堪苦。二是招譏。僧祇與論少同。老別如下會通。造事造即作也。指廣。上卷即受戒篇。下卷即沙彌篇。通會中二。情即兩部各計。論約六十已上堪苦則如律不遮。律據七十已還不堪

【現代漢語翻譯】現代漢語譯本因為未經審判決定，所以不能推翻原判。四十次引用戒律說明了所犯的罪行。最初是按照晝夜各自劃分時段，依次說明知情和陳述的時間。因此可知，坦白罪行的規定是在半日之內。問：小食時（指中午）知道罪行，飯後不說，還有罪嗎？答：按照義理來推求，初夜（晚上前半夜）和中夜（晚上後半夜）不說都是吉祥的，這都是方便之說。如果論犯墮罪，必須按照明相（黎明）來判斷。文中總結犯墮罪，是根據前面的順序，而且是根據中夜和后夜的情況。下面說明所隱瞞罪行的輕重。其餘罪行在後面的三篇中說明。下面的三條是區分自己隱瞞和為他人隱瞞的不同。疏中說：為他人隱瞞，罪名重而懲罰輕（只是懺悔所犯的本罪）。為自己隱瞞，罪名輕而懲罰重（隱瞞殘罪需要行別住，其餘篇章的罪行都需要先懺悔）。又說，為他人隱瞞有根本原因，所以制定規定要坦白，以保持戒律清凈（解釋了上面的『有本』）。自己隱瞞是根本上的破壞，所以不需要重新制定規定等。排除尼（比丘尼）的四種情況，其餘僧眾，隱瞞尼的罪行和僧人相同，這裡討論的是輕罪，所以排除尼。其餘人就是三眾（比丘、沙彌、式叉摩那）。不犯的情況：最初是不知道，沒有隱瞞的意圖。沒有粗略地思考，是因為心有差錯。如果已經向上陳述，就已經發露了。沒有人可以陳述，是因為缺少對象。如果已經發心懺悔，就不是隱瞞的意圖。如果遇到各種困難，就像《僧祇律》中開許的護心的情況。六十五（佛陀在羅閱城。十七個群童子，大的十七歲，小的十二歲，因為信仰而出家。因為不能適應一日一食，夜裡啼哭，所以制定此戒）。犯戒的因緣是三種情況都具備才算犯戒。這條戒律是規定和尚犯墮罪，其餘的阿阇梨只是吉祥。解釋中大多論述了前面已經明確制定了關於年老者的規定。最初說明制定規定的原因，下面顯示了意圖。因為體力衰弱，所以不能忍受苦行。因為年老昏聵，所以智慧遲鈍。下面說明制定關於年少者的規定。最初是簡別極小的人，也不得作為沙彌。下面說明七歲以上的人，不得受具足戒。下面解釋原因，也有兩種。一是不能忍受苦行。二是招致譏諷。《僧祇律》和本論關於年少者的規定相同，關於年老者的規定不同，下面會進行會通。造事，造就是作的意思。指範圍廣。上卷就是受戒篇，下卷就是沙彌篇。會通中有兩種情況。情，就是兩部各自的考慮。本論認為六十歲以上能夠忍受苦行，那麼就如戒律一樣不禁止。戒律認為七十歲以上就不能忍受苦行了。

【English Translation】 English version Because the judgment has not been finalized, it cannot be overturned. Forty citations of the Vinaya (rules of monastic discipline) clarify the offense. Initially, time limits are divided according to day and night, successively clarifying knowledge and reporting. Therefore, it is known that the rule of confessing offenses is within half a day. Question: If one knows of an offense at the time of the small meal (noon), and does not report it after the meal, is there still an offense? Answer: According to the meaning, not reporting during the first watch of the night (early evening) and the middle watch of the night (late evening) is auspicious; these are all expedient measures. If discussing the offense of patita (defeat, expulsion from the Sangha), it must be judged according to the mingxiang (dawn). The conclusion of the offense in the text is based on the preceding order and is based on the middle and later watches of the night. The following explains the severity of the concealed offenses. The remaining offenses are explained in the following three sections. The following three items distinguish between concealing one's own offenses and concealing the offenses of others. The commentary states: Concealing the offenses of others is nominally serious but the punishment is light (only repenting of the original offense). Concealing one's own offenses is nominally light but the punishment is serious (concealing a sanghavasesa (formal meeting of the Sangha) offense requires undergoing parivasa (probation), and offenses in other sections require prior repentance). It also states that concealing the offenses of others has a basis, so the rule is made to confess, in order to maintain the purity of the precepts (explaining the 'has a basis' above). Concealing one's own offenses is a fundamental violation, so there is no need to re-establish the rule, etc. Excludes the four cases of bhikkhunis (female monastic), the remaining sangha (monastic community), concealing the offenses of bhikkhunis is the same as for monks; this discusses minor offenses, so bhikkhunis are excluded. The remaining people are the three assemblies (bhikkhus (monks), sramaneras (novice monks), siksamana (probationary nuns)). In the case of non-offense: initially, not knowing, there is no intention to conceal. Not thinking coarsely, because the mind is mistaken. If one has already reported, it has already been revealed. If there is no one to report to, there is a lack of an object. If one has already resolved to repent, there is no intention to conceal. If there are various difficulties, as in the Sanghika (community) Vinaya, opening up the mind for protection. Sixty-five (The Buddha was in Rajagriha (city in ancient India). Seventeen groups of boys, the older ones seventeen years old, the younger ones twelve years old, left home out of faith. Because they could not adapt to eating one meal a day and cried at night, this precept was established). The conditions for committing an offense are that all three conditions are met. This precept stipulates that the upadhyaya (preceptor) commits a patita (defeat, expulsion from the Sangha) offense; for other acharyas (teachers), it is only auspicious. The explanation mostly discusses that the rules regarding the elderly were clearly established earlier. Initially, it explains the reason for establishing the rule, and below it shows the intention. Because physical strength is weak, they cannot endure ascetic practices. Because they are old and senile, their wisdom is dull. The following explains the rules regarding the young. Initially, it distinguishes the very young, who may not be sramaneras (novice monks). The following explains that those over seven years old may not receive upasampada (full ordination). The following explains the reasons, also in two ways. First, they cannot endure ascetic practices. Second, they invite ridicule. The Sanghika (community) Vinaya and this treatise are the same regarding the young, but different regarding the old; the following will reconcile them. Karma (action), karma means action. Refers to a wide range. The upper volume is the ordination section, and the lower volume is the sramanera (novice monks) section. There are two situations in the reconciliation. Citta (mind), that is, the considerations of the two schools. This treatise believes that those over sixty years old can endure ascetic practices, then, like the Vinaya (rules of monastic discipline), it does not prohibit it. The Vinaya (rules of monastic discipline) believes that those over seventy years old cannot endure ascetic practices.

則同論亦制。故云兩通無損。牟合作予。不犯中二。初憑他語。師僧無過。受者無戒。若受下次開后疑。有戒無過據此止開三位。頻大一位古師相傳。故戒疏中不用亦得。別示中。敘意為二初指廣。言諸部者伽論云。從母胎數取一切閏月(不數布薩)。五分中初聽數胎。次聽數閏。后聽以沙門年足(亦無布薩而有沙門果亦四分上法。但四分不列開中)。母論初聽數胎中年。次聽數閏。三數十四布薩。四言實得羅漢(此同四分。羅漢即上法也)。勘歷者古師云。此國用歷三年一閏。疏破云。勘余歷術三十二三月方有一閏。何限三年(頻大亦出俗歷)。但下顯略。初敘略意。但通下示略法。言一句者句通長短。即下今古二科。以自古演算法立義極繁。今以數行總括大要。意彰至少故云一句。次科出古算中。彼謂年滿月不滿方開增算。故取極小須十八年二日也。便以等者疏文甚詳此不細錄。但約四位直示演算法初算胎法。大約道俗文典九月為胎。以胎中七日一轉如五王經。七七日成人。如是總有三十八轉。一轉七日總二百六十六日(五大四小共得九月)。自此已前與母同氣。爾後四日將欲趣產與母彆氣。約準成月則九月四日。通前十八年九月六日。二算閏法。大略為言十九為章(謂十九年為一大段)。以七為閏(十九年中有七閏

月)。三年一閏有三(初中后共九年)。五年再閏有四(兩中間十年)。故有七也。計前十八年九月六日。一章猶少兩月二十四日不滿十九年。準得六月二十七日閏通前十九年四月三日也。三頻大法總張前年成二百三十二月三日。頻大之法四十九月為章。一章有三頻大。初兩十七月各有一大。次十五月有一大。如是週而復始。則用前一百九十六月成四章。一章有三日總得十二日。餘三十六月得兩頻大成十四日。通前成十九年四月十七日也。四布薩法通以十四日布薩。謂抽大月布薩日數為歲一年除閏。六大得十二日六小得六日。準得十八日通計十九年四月。抽得三百四十八日。用二十八日為月則三百三十六日為一年。餘十二日在。帖前居零十七日則成一月一日。通前則為二十年五月一日。故云長也。上是出古謬解。今算中初明退法。此長者指上五月一日也。約實者謂用此虛月。還填令實則有四月三十日。準戒疏出填補法。則有四月十八日。彼云。就五月中七大布薩減取七日(二大月得四日。三小月得三日)。又減閏余弱得五日(四月十八日中有二小盡得二日。並每月餘二十八半分。即十四分四月十八日共得六十五分。將六十四分為二日共得四日零一分。今總開前為一百二十九分將為五日。本三十二分為一日。今始成二十

【現代漢語翻譯】現代漢語譯本月）。三年一閏有三（初中后共九年）。五年再閏有四（兩中間十年）。故有七也。計前十八年九月六日。一章猶少兩月二十四日不滿十九年。準得六月二十七日閏通前十九年四月三日也。三頻大法總張前年成二百三十二月三日。頻大之法四十九月為章。一章有三頻大。初兩十七月各有一大。次十五月有一大。如是週而復始。則用前一百九十六月成四章。一章有三日總得十二日。餘三十六月得兩頻大成十四日。通前成十九年四月十七日也。四布薩法通以十四日布薩（Uposatha，齋戒日）。謂抽大月布薩日數為歲一年除閏。六大得十二日六小得六日。準得十八日通計十九年四月。抽得三百四十八日。用二十八日為月則三百三十六日為一年。餘十二日在。帖前居零十七日則成一月一日。通前則為二十年五月一日。故云長也。上是出古謬解。今算中初明退法。此長者指上五月一日也。約實者謂用此虛月。還填令實則有四月三十日。準戒疏出填補法。則有四月十八日。彼云。就五月中七大布薩減取七日（二大月得四日。三小月得三日）。又減閏余弱得五日（四月十八日中有二小盡得二日。並每月餘二十八半分。即十四分四月十八日共得六十五分。將六十四分為二日共得四日零一分。今總開前為一百二十九分將為五日。本三十二分為一日。今始成二十 English version Month). Three years with one intercalation have three (early, middle, and late, totaling nine years). Five years with another intercalation have four (ten years between the two). Hence, there are seven. Counting from the previous eighteen years, ninth month, sixth day, one cycle is still short by two months and twenty-four days, not yet nineteen years. Accurately obtaining the twenty-seventh day of the sixth month as the intercalation, it connects to the third day of the fourth month of the previous nineteen years. The Third Frequent Great Method totals two hundred and thirty-two months and three days from the previous year. The method of frequent greatness is forty-nine months per cycle. One cycle has three frequent greatnesses. The first two seventeen-month periods each have one greatness. The next fifteen-month period has one greatness. Thus, repeating cyclically, then using the previous one hundred and ninety-six months to complete four cycles. One cycle has three days, totaling twelve days. The remaining thirty-six months obtain two frequent greatnesses, totaling fourteen days. Connecting to the previous, it becomes the seventeenth day of the fourth month of the nineteenth year. The Fourth Uposatha (Uposatha, day of observance) Method universally uses the fourteenth day for Uposatha. It means extracting the number of Uposatha days from the large months as the year, with one year excluding the intercalation. Six large months obtain twelve days, and six small months obtain six days. Accurately obtaining eighteen days, totaling the nineteenth year, fourth month. Extracting three hundred and forty-eight days. Using twenty-eight days as a month, then three hundred and thirty-six days become one year. The remaining twelve days are there. Affixing the previous seventeen days of remainder, then it becomes the first day of the first month. Connecting to the previous, then it becomes the first day of the fifth month of the twentieth year. Therefore, it is said to be long. The above is extracting ancient erroneous interpretations. Now, in the calculation, initially clarifying the method of regression. This 'elder' refers to the above first day of the fifth month. 'Approximating reality' means using this virtual month to fill it back to reality, then there is the thirtieth day of the fourth month. According to the precepts commentary, the method of filling in is the eighteenth day of the fourth month. It says, 'From the seven great Uposathas in the fifth month, subtract seven days (two large months obtain four days, three small months obtain three days).' Also, subtract the weak remainder of the intercalation, obtaining five days (in the eighteenth day of the fourth month, there are two small ends, obtaining two days, and each month has a remainder of twenty-eight and a half parts, that is, fourteen parts. The eighteenth day of the fourth month totals sixty-five parts. Taking sixty-four parts as two days, totaling four days and one part. Now, totaling the previous, there are one hundred and twenty-nine parts, taking them as five days. Originally, thirty-two parts were one day. Now, it initially becomes twenty

【English Translation】 English version Month). Three years with one intercalation have three (early, middle, and late, totaling nine years). Five years with another intercalation have four (ten years between the two). Hence, there are seven. Counting from the previous eighteen years, ninth month, sixth day, one cycle is still short by two months and twenty-four days, not yet nineteen years. Accurately obtaining the twenty-seventh day of the sixth month as the intercalation, it connects to the third day of the fourth month of the previous nineteen years. The Third Frequent Great Method totals two hundred and thirty-two months and three days from the previous year. The method of frequent greatness is forty-nine months per cycle. One cycle has three frequent greatnesses. The first two seventeen-month periods each have one greatness. The next fifteen-month period has one greatness. Thus, repeating cyclically, then using the previous one hundred and ninety-six months to complete four cycles. One cycle has three days, totaling twelve days. The remaining thirty-six months obtain two frequent greatnesses, totaling fourteen days. Connecting to the previous, it becomes the seventeenth day of the fourth month of the nineteenth year. The Fourth Uposatha (Uposatha, day of observance) Method universally uses the fourteenth day for Uposatha. It means extracting the number of Uposatha days from the large months as the year, with one year excluding the intercalation. Six large months obtain twelve days, and six small months obtain six days. Accurately obtaining eighteen days, totaling the nineteenth year, fourth month. Extracting three hundred and forty-eight days. Using twenty-eight days as a month, then three hundred and thirty-six days become one year. The remaining twelve days are there. Affixing the previous seventeen days of remainder, then it becomes the first day of the first month. Connecting to the previous, then it becomes the first day of the fifth month of the twentieth year. Therefore, it is said to be long. The above is extracting ancient erroneous interpretations. Now, in the calculation, initially clarifying the method of regression. This 'elder' refers to the above first day of the fifth month. 'Approximating reality' means using this virtual month to fill it back to reality, then there is the thirtieth day of the fourth month. According to the precepts commentary, the method of filling in is the eighteenth day of the fourth month. It says, 'From the seven great Uposathas in the fifth month, subtract seven days (two large months obtain four days, three small months obtain three days).' Also, subtract the weak remainder of the intercalation, obtaining five days (in the eighteenth day of the fourth month, there are two small ends, obtaining two days, and each month has a remainder of twenty-eight and a half parts, that is, fourteen parts. The eighteenth day of the fourth month totals sixty-five parts. Taking sixty-four parts as two days, totaling four days and one part. Now, totaling the previous, there are one hundred and twenty-nine parts, taking them as five days. Originally, thirty-two parts were one day. Now, it initially becomes twenty

六分故云弱也。今鈔但還四日不取弱得)。又減頻大弱得半日(以八個月方得半日。今四月十八日取半日故云弱也。今鈔不還此日。以不成半日故)。總計所減弱得十三日減前五月一日。就實唯四月十八日。準此年暮日生滿十九者。八月十二日應預得受。若除頻大則八月二十六日得受。今鈔閏還四日頻大不還。則但虛增十一日五月一日還十一日。豈非四月二十日實也。退減者謂於十八年二日內退除四月二十日。故至八月九日後受者即當十日已滿二十矣。然于下細算猶少二日。故疏中約弱得多填兩日。由閏與頻大皆沾少分。故深取所退成滿所增故也。然自古章記不出今師演算法。後學多迷不免繁重。故略出之。今師約年月俱不滿者開算此年。十九者前臘月盡日當一年。實唯十七年七個月零十一日。還約四位明之。初胎法者九月四日足前成十八年四月十五日。二閏者十九為章。一章七閏計十八年四月十五日。猶少七月十五日則不滿一章。應得六月二十三日。將此足前成十八年十一月八日也。三頻大者展前成二百二十七月零八日。四十九月為章。一章有三日。用一百九十六月為四章。得十二日除三十一月零八日應得二日。共十四日足前成十八年十一月二十二日。四布薩者十八年十一月。抽得三百四十日將三百三十六日為一年添

成十九年。餘四日添前十一月二十二日成二十六日。約二十八日為月則少二日。在戒疏至十二日方得。則於今鈔十日外更加二日。恰成一月方得滿足二十年也。今則以疏為定。然此演算法連代共迷。講師至此謬妄最甚。學者聽之但增昏悶。故特委曲勿謂繁長。至於詳細卒書何盡。故且削之。三中初指俗歷。六七家者此蓋鈔主所見未詳誰撰。一家者古記亦多妄指。但是億度曾無所據故今不定。易緯八卷王弼撰鄭玄注。至下指余義。不滿得戒者。即十誦中若年不滿二十。自想不滿或忘不知。僧問滿不答滿得戒。答不滿不得。又前引五分母論上法得戒不待年滿。指戒疏者彼文甚廣。不學不知。

六十六(佛在舍衛。六群鬥諍如法滅已后更發起。故制)。初緣四諍者一言諍(評教理是非犯相輕重)。二覓諍(評三根清濁五德是非)。三犯諍(於五犯聚懺評有濫)。四事諍(通上三種評羯磨是非。迷悟不決名言中事諍。評用法治舉徴核虛實名覓中事諍。非法羯磨定罪重輕名犯中事諍)。私諍者律云。除此諍。若余斗罵發者。若發已諍(謂先諍后發)。除二眾餘人諍而發起者一切吉羅。不犯中若先不知若觀作不觀想(僧如法觀斷想謂不善觀)。若事實爾語言不善觀等(謂實非法)。若戲若錯等。

六十七(佛在舍衛。眾

【現代漢語翻譯】現代漢語譯本：成十九年。從四日開始，加上之前的十一月二十二日，到二十六日結束。大約二十八天算一個月，這樣就少了二天。在《戒疏》中到十二日才能得到（補足），那麼在現在的鈔本中，十天之外還要加上二天，才能恰好成為一個月，才能滿足二十年。現在以《戒疏》為準。然而這種演算法，歷代都迷惑不解。講師講到這裡，謬誤荒誕到了極點。學者聽了，只會更加昏聵。所以特別詳細地說明，不要說我繁瑣冗長。至於詳細地寫完，哪裡能寫得盡呢？所以姑且刪去。『三中』最初指的是俗歷。『六七家者』，這大概是鈔本作者的見解，不清楚是誰撰寫的。『一家者』，古代的記載也多有錯誤指認。這些都是猜測，沒有什麼根據，所以現在不確定。『易緯八卷』是王弼撰寫，鄭玄註釋。『至下指余義』，指的是剩餘的意義。『不滿得戒者』，就是《十誦律》中，如果年齡不滿二十歲，自己認為不滿，或者忘記不知道。僧人問是否滿，回答不滿，就不能得戒。回答滿，才能得戒。又前面引用的《五分律》的母論，說上法得戒，不等待年齡滿。『指戒疏者』，那裡的文字非常多，不學習就不知道。

六十六（佛陀在舍衛城。六群比丘斗諍，如法滅諍之後又再次發起，所以制定此戒）。最初的緣起是四種諍端：一是言諍（評論教理的是非，犯相的輕重）。二是覓諍（評論三根的清濁，五德的是非）。三是犯諍（對於五篇的罪行懺悔，評論是否有錯亂）。四是事諍（總括以上三種，評論羯磨的是非。迷惑不決，稱為言中事諍；評論用法律治理，舉發徵驗覈實真假，稱為覓中事諍；非法羯磨，判定罪行的輕重，稱為犯中事諍）。私諍，律中說：『除了這些諍端，如果還有其他的爭鬥謾罵發生，或者已經發生爭端（指先爭端后謾罵）。除了二眾（比丘、比丘尼），其他人爭端而發起，一切都是吉羅罪。』不犯的情況：如果事先不知道，或者觀察行為，沒有觀察意念（僧人如法觀察，斷除意念，指不善的觀察）。或者事實確實如此，但是語言表達不善，觀察等等（指實際上是非法）。或者戲弄，或者錯誤等等。

六十七（佛陀在舍衛城。大眾……）

【English Translation】 English version: Year nineteen completed. From the fourth day, adding the previous November twenty-second, ending on the twenty-sixth. Approximately twenty-eight days is considered a month, which is short by two days. In the '戒疏 (Jieshu, Commentary on the Vinaya)', it is only obtained (supplemented) by the twelfth day. Then in the current manuscript, two days must be added to the ten days to make it exactly one month, to satisfy twenty years. Now, the '戒疏 (Jieshu)' is taken as the standard. However, this calculation has been confusing for generations. The lecturers' explanations here are extremely absurd. Scholars who listen to it will only become more confused. Therefore, I explain it in detail, do not say that I am verbose. As for writing everything in detail, where can it be exhausted? So I will omit it for now. '三中 (Sanzhong, Three Middles)' initially refers to the secular calendar. '六七家者 (Liuqi Jia Zhe, Six or Seven Schools)', this is probably the view of the manuscript author, it is not clear who wrote it. '一家者 (Yijia Zhe, One School)', ancient records also often have false identifications. These are all guesses, without any basis, so it is not certain now. '易緯八卷 (Yiwei Ba Juan, Eight Volumes of the Book of Changes Apocrypha)' was written by Wang Bi and annotated by Zheng Xuan. '至下指余義 (Zhixia Zhi Yu Yi, The Following Refers to the Remaining Meaning)', refers to the remaining meaning. '不滿得戒者 (Buman De Jie Zhe, Those Who Do Not Meet the Requirements to Receive Precepts)', that is, in the '十誦律 (Shi Song Lu, Ten Recitation Vinaya)', if the age is less than twenty, one thinks it is not enough, or forgets and does not know. If a monk asks whether it is full, and the answer is not full, one cannot receive the precepts. If the answer is full, one can receive the precepts. Also, the mother treatise of the '五分律 (Wu Fen Lu, Five-Part Vinaya)' quoted earlier says that receiving precepts by the upper method does not wait for the age to be full. '指戒疏者 (Zhi Jieshu Zhe, Referring to the Jieshu)', there are very many words there, one will not know without learning.

66 (The Buddha was in 舍衛 (Shewei, Sravasti). The six groups of monks fought and argued, and after the dispute was extinguished according to the Dharma, they started again, so this precept was established). The initial causes are four kinds of disputes: first, verbal dispute (commenting on the right and wrong of teachings, the lightness and heaviness of offenses). Second, seeking dispute (commenting on the purity and impurity of the three roots, the right and wrong of the five virtues). Third, offense dispute (repenting for the offenses of the five categories, commenting on whether there are errors). Fourth, matter dispute (summarizing the above three, commenting on the right and wrong of karma. Confusion and indecision are called matter dispute in words; commenting on governing with laws, exposing and verifying the truth, is called matter dispute in seeking; illegal karma, judging the lightness and heaviness of offenses, is called matter dispute in offense). Private dispute, the Vinaya says: 'Besides these disputes, if there are other fights and scolding that occur, or disputes have already occurred (referring to first dispute and then scolding). Except for the two assemblies (bhikkhus and bhikkhunis), if others dispute and initiate, all are 吉羅 (Jiluo, Dukkhata) offenses.' Situations where there is no offense: if one did not know beforehand, or observed the behavior, but did not observe the intention (monks observe according to the Dharma, eliminating intention, referring to unwholesome observation). Or the facts are indeed so, but the language is not good, observation, etc. (referring to actually being illegal). Or joking, or mistakes, etc.

67 (The Buddha was in 舍衛 (Shewei, Sravasti). The assembly...)

多比丘至毗舍離賈客度關不輸王稅。與比丘為伴為守關人所提。王俗譏訶。因制)。犯緣第六。過限者若村間處處道行至一道犯提。半道吉。曠野處行十里提。若減吉。方便共期不去亦吉。釋中二律伴行雖非是賊。或恐近習或生譏過故制。準此遊方必擇良伴。不犯者先不知。不共結伴逐行得安隱。力勢命梵等並開。

六十八(佛在舍衛。阿梨吒惡見說淫慾不障道。比丘諫不捨。佛令白四諫便呵而制)。淫慾鄙惡障謂非障固執不捨。故云惡見亦名惡邪。然雖口說傷毀正化。引誤盲愚開惡道門令他墜陷。為害甚重。特須禁斷。初緣中。此由經說淫慾是道。不知即事顯理。令通染性復是大慈曲被重障。鈍根具縛凡愚未離欲者。結緣下種以為來習非佛本意。倚濫聖教不達深旨。堅執化人故須訶諫。諫而不捨復加舉法。今學大者多墮此見。戒制口說故作呵治。必若身行定須擯棄。余同前諫戒唯罪名異耳。

六十九(因前作舉六群供給所須同羯磨。故制)。疏中三意故制。一增彼見熾盛。二必同深著。三違僧命重。緣中第三隨順有三。一供給所須(有二種若法若財)。二共同羯磨(同說戒羯磨)。三止宿言語(謂一切覆障。或一切覆不一切障。或一切障不一切覆。或不盡覆不盡障。或彼此先後入或俱時八。隨脅著地一

【現代漢語翻譯】現代漢語譯本眾多比丘前往毗舍離，當地的商人爲了逃避關稅，便讓比丘們一同過關。結果比丘們和商人一同被守關人抓獲。國王和百姓都對此事表示譏諷和責備。因此佛陀制定了這條戒律。（犯戒的因緣是）第六條。超過限定的範圍，如果在村落之間的道路上行走，每走到一條岔路口就算一次違犯。走到一半停止則不算違犯。如果在曠野中行走，每走十里就算一次違犯，不足十里則不算違犯。如果事先約定好一起走，但後來沒有去，也不算違犯。律典的解釋中說，一起行走雖然不是盜賊，但恐怕會因為關係親近而產生譏諷和過失，所以制定此戒。因此，遊方僧侶必須選擇善良的同伴。不犯戒的情況包括：事先不知道（商人的逃稅行為），沒有和他們結伴，獨自行走能夠安全。有權勢、性命受到威脅、爲了守護梵行等情況，可以開許不犯戒。

六十八、（佛陀在舍衛城時，阿梨吒（Aritta）生起惡見，認為行淫慾之事並不妨礙修道。其他比丘勸諫他，但他不肯放棄這種觀點。佛陀命令其他比丘對他進行四次勸諫，然後呵斥並制定了這條戒律）。淫慾是卑鄙和罪惡的，它會障礙修道。阿梨吒固執地認為淫慾不會障礙修道，所以被稱為惡見，也稱為邪見。這種口頭上的言論會損害和破壞正法，誤導愚昧無知的人，開啟惡道之門，使他人墮落，危害極大，所以必須禁止。最初的因緣中，這是因為有人根據經典說淫慾也是道，但他們不明白這是指通過事相來顯現真理，從而使染污的本性得以通達，這實際上是大慈悲心爲了救度那些有深重業障、根器遲鈍、被束縛的凡夫和愚人，讓他們在結緣和種下善根的同時，為未來的修行打下基礎，這並非佛陀的本意。那些倚仗和濫用聖教，卻不理解其中深刻含義，並且執迷不悟的人，必須加以呵斥和勸諫。勸諫而不聽從，還要進一步採取舉罪的措施。現在很多學習佛法的人都容易陷入這種見解。這條戒律禁止口頭上的邪說，所以只是呵斥和懲罰。如果實際發生了性行為，就一定要驅逐出僧團。其餘的（勸諫方式）與之前的戒律相同，只是罪名不同而已。

六十九、（因為之前六群比丘被舉罪后，僧團仍然供給他們所需之物，並且與他們一同進行羯磨（Karma，佛教儀式），所以佛陀制定了這條戒律）。疏中說，制定此戒有三個原因：一是增加他們的邪見，使之更加熾盛；二是（僧團）必定會與他們一同墮入深重的執著；三是違背僧團的命令，罪過嚴重。因緣中，第三種情況（隨順）有三種表現：一是供給他們所需之物（包括佛法和財物兩種）；二是共同進行羯磨（一同說戒和進行羯磨）；三是停止住宿和言語（指一切覆障，或者一切覆但不一切障，或者一切障但不一切覆，或者不完全覆也不完全障，或者彼此先後進入，或者同時進入這八種情況。隨順那些脅著地的人，也算違犯）。

【English Translation】 English version Many Bhikkhus (Buddhist monks) were traveling to Vaishali (an ancient city in India). Local merchants, in order to evade customs duties, had the Bhikkhus cross the border with them. As a result, the Bhikkhus were apprehended along with the merchants by the border guards. The king and the people criticized and blamed this. Therefore, the Buddha established this precept. (The circumstance of transgression is) the sixth. Exceeding the limit, if walking on roads between villages, each intersection counts as a violation. Stopping halfway does not count as a violation. If walking in the wilderness, every ten li (Chinese mile, approximately 5 kilometers) counts as a violation; less than ten li does not count. If agreeing to go together but not going later, it does not count as a violation. The explanation in the Vinaya (Buddhist monastic code) says that although walking together is not being a thief, it is feared that familiarity may lead to criticism and faults, so this precept was established. Therefore, wandering monks must choose virtuous companions. Non-violation includes: not knowing beforehand (about the merchants' tax evasion), not associating with them, and being safe traveling alone. Having power, life being threatened, protecting Brahmacharya (celibacy), etc., are permitted as non-violations.

Sixty-eighth, (When the Buddha was in Shravasti (an ancient city in India), Aritta (a monk's name) developed the wrong view that engaging in sexual desire does not hinder the path of cultivation. Other Bhikkhus advised him, but he refused to abandon this view. The Buddha ordered other Bhikkhus to advise him four times, then rebuked him and established this precept). Sexual desire is base and evil, and it hinders the path of cultivation. Aritta stubbornly believed that sexual desire does not hinder the path of cultivation, so he is called having wrong view, also called evil view. Such verbal statements damage and destroy the Dharma, mislead ignorant people, open the door to evil paths, and cause others to fall, which is extremely harmful, so it must be prohibited. In the initial circumstance, this is because some people say according to the scriptures that sexual desire is also the path, but they do not understand that this refers to manifesting the truth through phenomena, thereby enabling the defiled nature to be understood. This is actually the great compassion to save those with heavy karma, dull faculties, and bound ordinary people, so that while they form connections and plant good seeds, they lay the foundation for future cultivation. This is not the Buddha's original intention. Those who rely on and abuse the holy teachings, but do not understand the profound meaning, and are stubbornly deluded, must be rebuked and advised. If advice is not heeded, further measures of accusation must be taken. Many people who study Buddhism now easily fall into this view. This precept prohibits verbal heresy, so it is only rebuking and punishing. If sexual behavior actually occurs, one must be expelled from the Sangha (Buddhist monastic community). The rest (of the methods of admonishment) are the same as the previous precepts, only the name of the offense is different.

Sixty-ninth, (Because after the Six Group Bhikkhus were accused, the Sangha still provided them with what they needed and performed Karma (Buddhist rituals) with them, the Buddha established this precept). The commentary says that there are three reasons for establishing this precept: first, to increase their wrong views, making them more intense; second, (the Sangha) will certainly fall into deep attachment with them; third, violating the Sangha's orders is a serious offense. In the circumstances, the third situation (following) has three manifestations: first, providing them with what they need (including both Dharma and wealth); second, performing Karma together (reciting precepts and performing Karma together); third, stopping lodging and speech (referring to all obscurations, or all obscurations but not all hindrances, or all hindrances but not all obscurations, or not completely obscuring and not completely hindering, or entering before or after each other, or entering simultaneously these eight situations. Following those who are prostrate on the ground also counts as a violation).

一墮)。不犯中若不知。若屋一切覆無障。半障少障或一切障。無覆半覆少覆半覆障少覆障露地。若病祇繫命梵難等。

七十(佛在舍衛。跋難陀二沙彌共行不凈便說。欲不障道。佛令白四遙諫不捨滅擯。六群誘將畜養。因制)。指同前者疏云。一是被擯沙彌。二知。三同事止宿。四隨事同犯。自余並同。

七十一(佛在拘睒毗。比丘如法諫闡陀。乃言。我今不學此戒當難問余智慧持律者。故制)。釋中初明結犯。四事即四重。五下以明對答。彼欲難問故令答者須察來意。五種人者。一試問二無疑。三不為悔所犯。四不受語五詰問並不須答。不犯者彼諫者癡不解。語云。汝還問和尚阇梨學問誦經等。

七十二(佛在舍衛。比丘共集毗尼。六群恐舉乃言。用學雜碎戒為可至十三事。佛便呵制)。制意中多論三意。初即重戒是道本故。二增己行。三是護法毗尼禁惡毀則惡法熾然。又下釋雜碎義。若據律緣指下三篇。威儀為雜。論約廣略對明純雜。緣中二。誦戒時者不必在眾。五緣列三疑是寫脫。準疏加之而發言毀五言詞了。釋中初引五分。今時新戒欲誦戒本。師多苦障或加毀呰正犯此戒。十誦初出毀詞。恐犯故疑惱。有犯則熱惱。若下斷犯。多論初呵戒本。通別兩犯下明戒序。通得一罪。引律契經吉者

【現代漢語翻譯】現代漢語譯本：一墮）。如果不犯戒，若不知情。如果房屋完全遮蔽無障礙，半遮蔽少許遮蔽或完全有障礙。無遮蔽半遮蔽少許遮蔽半遮蔽有障礙少許遮蔽有障礙露天。如果生病、被囚禁、生命受到威脅或遇到梵難等情況。七十（佛陀在舍衛城。跋難陀和兩位沙彌共同行不凈之事，並說：『慾望不妨礙修行。』佛陀命令通過四次遙諫，不聽從就滅擯。六群比丘誘導並畜養沙彌。因此制定此戒）。指與前者類似，疏文中說：一是被擯的沙彌，二是知情者，三是共同做事止宿者，四是隨事同犯者。其餘都相同。七十一（佛陀在拘睒彌。比丘如法勸諫闡陀，闡陀卻說：『我現在不學這些戒律，我要去為難那些有智慧、持戒律的人。』因此制定此戒）。釋文中首先說明結犯的情況。四事即四重罪。下面用五種情況來說明對答。因為他想為難別人，所以讓回答者必須察覺他的來意。五種人是指：一是試探性提問，二是沒有疑問，三不是爲了懺悔所犯之罪，四是不接受勸告，五是詰問，這些情況都不需要回答。不犯戒的情況是，勸諫者愚癡不理解，或者說：『你回去問和尚、阿阇梨學問、誦經等。』七十二（佛陀在舍衛城。比丘們共同集會討論毗尼，六群比丘害怕被舉罪，就說：『學習這些雜碎戒有什麼用，最多犯十三事。』佛陀便呵斥並制定此戒）。制定此戒的意義中，多論述了三種意義。一是重戒是修道的根本。二是增加自己的修行。三是護持佛法，毗尼禁止邪惡，如果毀壞，那麼惡法就會熾盛。下面解釋雜碎的含義。如果根據律的因緣，指的是下面的三篇。威儀是雜。論從廣略的角度來區分純雜。因緣中有兩種情況。誦戒時不必在眾人之中。五種因緣中列出的三種是抄寫錯誤。按照疏文加上，並且發言譭謗，五種言詞都明確了。釋文中首先引用五分律。現在新受戒的人想要誦戒本，師父多加阻撓，或者加以譭謗，這正是犯了此戒。十誦律中首先出現譭謗的言詞。因為害怕犯戒而疑慮惱怒。如果有犯戒就會熱惱。下面判斷犯戒的情況。多論首先呵斥戒本。通犯和別犯兩種情況，下面說明戒序。通犯得一罪。引用律和契經，吉祥。

【English Translation】 English version: One transgression). One does not transgress if unaware. If the dwelling is completely covered without obstruction, half-covered, slightly covered, or completely obstructed. Uncovered, half-covered, slightly covered, half-covered with obstruction, slightly covered with obstruction, or in the open. If one is ill, imprisoned, life-threatened, or encounters Brahmanic difficulties, etc. Seventy (The Buddha was in Shravasti. Bālananda and two Shramanas engaged in impure conduct and said, 'Desire does not obstruct the path.' The Buddha ordered a fourfold remote admonishment; if they did not desist, they were to be expelled. The Group of Six induced and kept Shramanas. Hence, this precept was established). Refers to the same as before, the commentary states: One is an expelled Shramana, two are those who know, three are those who work and stay together, and four are those who commit the same offense. The rest are the same. Seventy-one (The Buddha was in Kausambi. Bhikshus righteously admonished Chanda, who then said, 'I will not study these precepts now; I will challenge those who are wise and uphold the Vinaya.' Hence, this precept was established). The explanation first clarifies the circumstances of committing the offense. The four matters are the four major offenses. The following five points clarify the responses. Because he wants to challenge others, the respondent must discern his intention. The five types of people are: one who asks tentatively, two who have no doubts, three who do not seek repentance for the offense committed, four who do not accept advice, and five who question critically; these do not need to be answered. One does not transgress if the admonisher is ignorant and does not understand, or says, 'Go back and ask your Upadhyaya, Acharya about learning, reciting scriptures, etc.' Seventy-two (The Buddha was in Shravasti. Bhikshus gathered together to discuss the Vinaya. The Group of Six, fearing accusation, said, 'What is the use of learning these trivial precepts; at most, one will commit thirteen offenses.' The Buddha then rebuked and established this precept). In the meaning of establishing this precept, many discuss three meanings. First, the major precepts are the foundation of the path. Second, to increase one's practice. Third, to protect the Dharma; the Vinaya prohibits evil, and if it is destroyed, then evil dharmas will flourish. The following explains the meaning of trivial. According to the circumstances of the Vinaya, it refers to the following three sections. Etiquette is trivial. The commentary distinguishes between pure and mixed from the perspective of breadth and brevity. There are two circumstances. Recitation of the precepts need not be in the assembly. The three circumstances listed in the five circumstances are copying errors. According to the commentary, add them, and the words of defamation are clear in the five words. The explanation first quotes the Five-Part Vinaya. Now, new initiates want to recite the precept text, but the teacher often obstructs or defames them, which is precisely violating this precept. The Ten Recitation Vinaya first mentions defamatory words. Because of fear of violating the precepts, there is doubt and annoyance. If there is a violation, there will be vexation. The following judges the circumstances of violating the precepts. The commentary first rebukes the precept text. General and specific violations, the following explains the precept preface. A general violation incurs one offense. Quoting the Vinaya and Sutras, auspicious.

。多論四義故毀毗尼重。一能生萬善。二一切佛弟子依住。三趣涅槃初門。四是佛法纓絡。余經無故輕。又疏云。此據小乘為言。毀大乘罪重。非校量所辨。私謂。約制教邊大小同吉。就業道邊重輕須分。智論云。此間劫火起其罪未盡。故轉至十方世界大地獄中。若彼火劫起復展轉至他方。他方火劫起復生此間阿鼻地獄。展轉如前。是破般若波羅蜜罪。又如法華譬喻品偈廣明惡報。不犯中。並謂期心后誦非毀滅。故初開先習經論。雖無所犯乖學次第非本教意。凈心觀云。越學空宗佛不隨喜是也。次開病緣后開進行。謂直修三學破惑取果。擬后誦之。故知至聖不違此制。

七十三(佛在舍衛。六群中一人自知有罪恐舉。故先詣清凈比丘所言。我始知此法戒經所載耳。佛因制戒)。戒名恐舉據彼情也。疏作不攝耳戒。推其本也。古師云詐驚張戒。與今語別意同。釋中僧祇初明結犯。彼律但據不聽。判犯輕重不必如緣。待言方結。疏云。若曾聞戒即是久知。而言始知結妄語提。若無知解但有不攝罪。受下次明制學。二部一部並約廣律。又下即是戒本如初句者。文中略牒三篇。應準上云。又不能當誦四眾戒等及偈。即諸惡莫作等。若下三明制說。初制能說。餘下制聽眾。餘業謂誦經等。戒是行本攝修之要。故須正制不許

【現代漢語翻譯】現代漢語譯本：因為多種原因而輕視毗奈耶（Vinaya，戒律），罪過深重。一是毗奈耶能生出萬善；二是所有佛弟子都依此安住；三是通往涅槃（Nirvana，寂滅）的最初之門；四是佛法的瓔珞（裝飾）。因為其他經典沒有這些，所以就輕視它。又疏中說，這是從小乘（Hinayana）的角度來說的，譭謗大乘（Mahayana）的罪過更重，無法衡量。我個人認為，從制教的角度來說，大小乘同樣重要；從業道的角度來說，輕重需要區分。《智度論》中說，此間發生劫火時，其罪業尚未結束，所以會轉移到十方世界的大地獄中。如果彼方發生劫火，又會輾轉到其他地方。其他地方發生劫火，又會生到此間的阿鼻地獄（Avici Hell）。輾轉如前，這是破壞般若波羅蜜（Prajna Paramita，智慧到彼岸）的罪過。又如《法華經·譬喻品》中的偈頌，廣泛說明了惡報。不犯的情況中，包括只是心裡想著以後再誦讀，而不是毀滅。所以最初允許先學習經論，雖然沒有犯戒，但違背了學習的次第，不符合本教的意旨。《凈心觀》中說，超越學習空宗，佛陀不會隨喜。其次允許因病而延緩，然後允許進行（修行）。指的是直接修習三學（戒定慧），破除迷惑，取得果位，打算以後再誦讀。所以知道至聖不會違背這個制度。七十三（佛陀在舍衛城（Sravasti）時。六群比丘中的一人，自己知道有罪，害怕被檢舉，所以先去清凈的比丘那裡說，我才知道這部法律戒經所記載的內容。佛陀因此制定戒律）。戒律名稱『恐舉』，是根據他的情況而定的。疏中說是『不攝耳戒』，推究其根本原因。古師說是『詐驚張戒』，與現在的說法不同，但意思相同。釋中《僧祇律》最初說明了結犯的情況。該律只是根據不聽從，來判斷犯戒的輕重，不一定像緣起一樣，要等到說了才算結犯。疏中說，如果曾經聽過戒律，就是很久以前就知道，卻說現在才知道，就犯了妄語罪。如果不知道理解，只是沒有攝受，就有不攝罪。受下次說明了制定學習的內容。二部和一部都根據廣律。又下文就是戒本，如『初句者』。文中簡略地列舉了三篇。應該按照上面所說，又不能背誦四眾戒等以及偈頌，即『諸惡莫作』等。如果下文三說明了制定說法。最初制定了能說的人。其餘下文制定了聽眾。其餘的行業指誦經等。戒律是行為的根本，是攝受修行的要點，所以必須正確制定，不允許。

【English Translation】 English version: Because of various reasons, Vinaya (discipline) is despised, and the sin is heavy. First, Vinaya can generate myriad virtues; second, all Buddha's disciples rely on it to abide; third, it is the initial gate to Nirvana (liberation); fourth, it is the garland (ornament) of the Buddha's Dharma. Because other scriptures do not have these, they are despised. Furthermore, the commentary says that this is from the perspective of Hinayana (Small Vehicle); the sin of slandering Mahayana (Great Vehicle) is even heavier and cannot be measured. I personally believe that from the perspective of the teaching of precepts, the Small and Great Vehicles are equally important; from the perspective of karmic paths, the weight needs to be distinguished. The Mahaprajnaparamita-sastra says that when the fire of the kalpa arises in this world, the karma of the sin is not yet exhausted, so it will be transferred to the great hells in the ten directions. If the fire of the kalpa arises in that direction, it will be transferred to other places. If the fire of the kalpa arises in other places, it will be born in the Avici Hell (Hell of Incessant Suffering) in this world. The transfer is as before; this is the sin of destroying Prajna Paramita (Perfection of Wisdom). Furthermore, the verses in the Parable chapter of the Lotus Sutra extensively explain the evil retributions. Among the non-offenses, it includes only thinking about reciting it later, not destroying it. Therefore, it is initially allowed to study the scriptures and treatises first. Although there is no violation of the precepts, it violates the order of learning and does not conform to the intention of the original teaching. The Pure Mind Contemplation says that the Buddha does not rejoice in transcending the study of the emptiness school. Secondly, it is allowed to postpone due to illness, and then it is allowed to proceed (with practice). It refers to directly practicing the Three Learnings (morality, concentration, and wisdom), breaking through delusion, and attaining the fruit, intending to recite later. Therefore, it is known that the Most Holy One will not violate this system. Seventy-three (When the Buddha was in Sravasti (a major city in ancient India). One of the six-group monks knew that he had committed a sin and was afraid of being reported, so he went to a pure monk and said, 'I just learned about what is recorded in this law and precepts scripture.' The Buddha therefore established the precepts). The name of the precept 'fear of accusation' is based on his situation. The commentary says it is 'the precept of not restraining the ears', investigating its root cause. The ancient teacher said it was 'deceptive surprise and exaggerated precept', which is different from the current saying, but the meaning is the same. The Sanghika Vinaya initially explains the situation of committing an offense. That Vinaya only judges the severity of the offense based on disobedience, not necessarily like the arising of conditions, waiting until it is said to be considered an offense. The commentary says that if you have heard the precepts, you have known them for a long time, but if you say you just learned about them, you commit the sin of lying. If you do not know and understand, but simply do not restrain yourself, you have the sin of not restraining yourself. The next section explains the establishment of learning. The two and one sections are based on the extensive Vinaya. The following text is the Pratimoksha (book of monastic rules), such as 'the first sentence'. The text briefly lists three sections. It should be in accordance with what was said above, and you cannot recite the precepts of the four assemblies, etc., and the verses, i.e., 'Do no evil', etc. If the following text three explains the establishment of speaking. The first is to establish the person who can speak. The rest of the following text establishes the audience. The remaining activities refer to reciting scriptures, etc. The precepts are the foundation of behavior and the key to receiving practice, so they must be correctly established and not allowed.

餘事。不犯中若實未聞廣說今始聞。若戲錯等。

七十四(佛在羅閱祇。沓婆摩羅子為知事。僧得貴衣白二與之。六羣后悔故制)。初緣僧物四種。如盜戒說。二種現前可以和賞。二種常住一切不開。即衣缽針筒尼師壇下至飲水器隨用賞之。三中反謗者。即戒本云。諸比丘隨親友以僧物與也。不犯者其事實爾隨親與之。若戲錯說。

七十五(佛在舍衛。多比丘論法毗尼。六群相謂諸比丘似為我作羯磨。從座起去。比丘喚住而故去。因制)。初緣疏云。此唯斷四諍事。不與欲者犯提。餘者吉羅。第五緣律云。一足在戶內。方便欲去而不去吉。釋中初科。五分初明正犯。三羯磨謂單白白二白四。下約覆露明犯分齊。若下次明輕過。次科僧祇初說毗尼。但非斷諍故犯小罪。白即說欲大小便。不犯者準此暫去即來不須說欲。下明通經亦須白者。止是白告比座不必陳欲。中間余語非三藏正教故。三中五分明非羯磨。故不簡眾。不犯中。文略口噤不說。

七十六(佛在舍衛。六群恐舉六人相隨無由得作。后時作衣僧喚受欲。即與比丘作舉羯磨。后六群言。我以彼事與欲。佛呵因制)。初緣多論除僧法。餘事和後悔吉羅。第三反悔者作是言。汝作羯磨非法羯磨。不成我以彼事故。與欲不以此事。釋中多論初明緣開

【現代漢語翻譯】現代漢語譯本：餘事：如果不犯戒，而且確實之前沒有聽說過，現在才聽到廣為解說；或者是因為戲弄、錯誤等原因，則不犯戒。七十四（佛陀在羅閱祇城，由沓婆摩羅子（Dabba Mallaputta，僧團知事）管理僧團事務。僧團得到貴重的衣服，用白二羯磨（battidutiya-kamma，一種僧團決議程式）分發給僧眾，六群比丘（Chabbaggiya，六位惡比丘）後來後悔，因此佛陀制定了此戒）。最初的因緣是關於僧團的四種物品，如同盜戒中所說。兩種現前物可以和合分賞，兩種常住物一概不許分賞，即衣、缽、針筒、尼師壇（nisidana，坐具），乃至飲水器，可以根據需要分賞。三種情況下的反悔：即戒本上說，諸比丘隨意將僧團的物品給予親友。不犯戒的情況是，事實確實如此，隨順親友而給予。或者是因為戲弄、說錯話。七十五（佛陀在舍衛城，眾多比丘討論佛法和毗尼（Vinaya，戒律），六群比丘互相說：『這些比丘好像要對我作羯磨。』於是從座位上起身離開。比丘們叫住他們，他們卻故意離開，因此佛陀制定了此戒）。最初的因緣疏中說：『此戒只斷絕四種諍事。』不給予同意者，犯提舍尼罪（patidesaniya，一種懺悔罪）。其餘情況犯吉羅罪（dukkhata，一種輕罪）。第五緣律中說：『一隻腳在門內，想要離開卻不離開，犯吉羅罪。』釋義中，五分律（Mahisasaka Vinaya）首先明確正犯的情況。三種羯磨指的是單白羯磨（ñattikamma，一種宣告程式）、白二羯磨、白四羯磨（ñatticatutthakamma，一種正式的決議程式）。下面根據覆藏或顯露來明確犯戒的程度。如果下面說明輕微的過失。下面的科文中，僧祇律（Mahasanghika Vinaya）首先說明毗尼，但並非爲了斷絕諍事，所以犯小罪。白，即是說想要大小便。不犯戒的情況是，按照這個標準，暫時離開馬上回來，不需要告知。下面說明即使是通經也需要告知，只是告知在座的比丘，不必陳述自己的意願。中間的其餘言語並非三藏（Tipitaka，佛教經典）的正教。三種情況中，五分律明確說明並非羯磨，所以不簡擇大眾。不犯戒的情況中，文字省略了，口中閉口不說。七十六（佛陀在舍衛城，六群比丘害怕被舉罪，六個人互相跟隨，沒有機會作惡。後來做衣服時，僧團叫他們來接受同意，他們就給比丘作舉罪羯磨。後來六群比丘說：『我因為那件事給予同意。』佛陀呵斥，因此制定此戒）。最初的因緣，多論（Sarvastivada Vinaya，說一切有部律）中，除了僧團的事務，其餘的事情和合后反悔，犯吉羅罪。第三種反悔的情況是，（反悔者）這樣說：『你所作的羯磨是非法的羯磨，不成立，我因為那件事給予同意，不是因為這件事。』釋義中，多論首先說明因緣的開許。

【English Translation】 English version: Other matters: If there is no offense, and one has genuinely not heard a widespread explanation before, but is now hearing it for the first time; or if it is due to jesting, mistakes, etc., then there is no offense. Seventy-fourth (The Buddha was in Rajagriha, with Dabba Mallaputta (the superintendent of the Sangha) managing the Sangha's affairs. The Sangha received valuable robes and distributed them to the Sangha using a battidutiya-kamma (a Sangha resolution procedure). The Group of Six (Chabbaggiya, the six wicked monks) later regretted it, so the Buddha established this precept). The initial cause concerns the four types of Sangha property, as mentioned in the theft precept. Two types of present items can be harmoniously distributed, while two types of permanent items are absolutely not allowed to be distributed, namely robes, bowls, needle cases, nisidana (sitting cloths), and even drinking water containers, which can be distributed according to need. Repentance in three situations: that is, the Pratimoksha (monastic code) says that the bhikkhus arbitrarily give Sangha property to relatives and friends. There is no offense if the facts are indeed so, giving in accordance with relatives and friends. Or it is due to jesting or mis speaking. Seventy-fifth (The Buddha was in Shravasti, and many bhikkhus were discussing the Dharma and Vinaya (monastic discipline). The Group of Six said to each other: 'These bhikkhus seem to be about to perform a kamma (formal act of the Sangha) against us.' So they got up from their seats and left. The bhikkhus called them to stop, but they deliberately left, so the Buddha established this precept). The initial cause commentary says: 'This precept only cuts off the four disputes.' One who does not give consent commits a patidesaniya (an offense requiring confession). Other situations incur a dukkhata (minor offense). The fifth cause Vinaya says: 'One foot is inside the door, wanting to leave but not leaving, incurs a dukkhata.' In the explanation, the Mahisasaka Vinaya first clarifies the situation of committing the offense directly. The three types of kamma refer to ñattikamma (a motion procedure), battidutiya-kamma, and ñatticatutthakamma (a formal resolution procedure). Below, the degree of offense is clarified according to concealment or disclosure. If below explains minor faults. In the following section, the Mahasanghika Vinaya first explains the Vinaya, but it is not for cutting off disputes, so it incurs a minor offense. 'White' means wanting to urinate or defecate. There is no offense if, according to this standard, one leaves temporarily and returns immediately, without needing to inform. Below it is explained that even when reciting the sutras, it is necessary to inform, only informing the bhikkhus present, without needing to state one's intentions. The remaining words in between are not the correct teachings of the Tipitaka (Buddhist scriptures). In the three situations, the Mahisasaka Vinaya clearly states that it is not a kamma, so it does not discriminate against the assembly. In the situation of no offense, the text is abbreviated, with the mouth closed and not speaking. Seventy-sixth (The Buddha was in Shravasti, and the Group of Six bhikkhus were afraid of being accused, so the six of them followed each other, having no opportunity to do evil. Later, when making robes, the Sangha called them to receive consent, and they performed an act of accusation against the bhikkhus. Later, the Group of Six bhikkhus said: 'I gave consent because of that matter.' The Buddha rebuked them, so he established this precept). The initial cause, in the Sarvastivada Vinaya, apart from the Sangha's affairs, regretting after agreeing incurs a dukkhata. The third situation of repentance is that (the repenter) says: 'The kamma you performed is an illegal kamma, it is not valid, I gave consent because of that matter, not because of this matter.' In the explanation, the Sarvastivada Vinaya first explains the permission of the cause.

。若下次明正犯。順法謂如法羯磨。王下因示別制。如今國令違皆小罪。世人妄以紫服為王制者。餘僧服褐皆應犯制。但欲飾非寧知毀教。不犯中其事實爾。作非法羯磨錯說彼此者開。

七十七(佛在舍衛。六群聽諸比丘斗已而向彼說令諍不滅。故制)。緣中第五。不待說者疏云。戒本向彼說者。據聽者意至於結罪。但聞便犯。若待向說落兩舌中。又云。兩舌未有諍。聽不必生待說方有。此先有諍往聽必生。故深前制。豈待其說。釋中三種共語。不許竊聽凡情所好。智者誡之。不犯中毗非法羯磨欲知故聽。

七十八(佛在舍衛。六群中一人打十七群中一人大喚。故制)。初緣簡下眾吉。釋中初科。犯重墮者不簡境故。若下約事分犯。重輕兩別。挃陟粟反撞觸也。次科十誦一一墮者。若取所打即望多人。若約能打即隨沙豆多少。三中論約欲心戲打即同摩觸。若但瞋心應同餘眾。四中僧祇擬畜。即吉護之急耳。不犯中。乃至者文略睡時身委他上。若來往經行時共相觸。若掃地時杖頭誤觸。斥非中初科。笞音癡小杖也。一化者諸教不開。即知佛世所不行也。前卷即師資篇。次科大集據能說法化世有益。雖破戒無戒罪業猶爾。況余持戒固不在言。一切罪中五逆為重。五逆罪中出血復重。出一佛血一劫阿鼻。況萬億

【現代漢語翻譯】現代漢語譯本：如果下次明確地觸犯（戒律），按照佛法來說，應該如法進行羯磨（僧團會議）。國王制定法令是爲了明確規定，現在國家的法令，即使違反也只是小罪。世人荒謬地認為穿紫色衣服是國王的規定，那麼其他僧人穿褐色衣服都應該觸犯規定。這只是爲了掩飾錯誤，哪裡知道這是在毀壞佛教。不犯戒的情況是，事實確實如此。進行非法的羯磨，或者錯誤地說出彼此的（罪狀），可以開許（不犯戒）。

第七十七條（佛陀在舍衛城。六群比丘聽了比丘們的爭鬥后，又去對他們說，使爭鬥不能平息，因此制定此戒）。在因緣中屬於第五條。『不待說者』疏中說，戒本中『向彼說者』，是根據聽者的意圖來判斷是否結罪，只要聽到了就犯戒。如果等待（他們）說完才犯戒，就落入兩舌罪中。又說，兩舌罪不一定有爭鬥，聽了也不一定發生，一定要說了才會發生。這裡是先有爭鬥，去聽了必定會發生（爭鬥），所以提前制定此戒，哪裡需要等待他們說完。釋文中說三種共同說話的情況，不允許偷聽，這是凡夫的情感愛好，智者會告誡他們。不犯戒的情況是，在非法的羯磨中，因為想知道而聽。

第七十八條（佛陀在舍衛城。六群比丘中的一人打了十七群比丘中的一人，大聲叫喊，因此制定此戒）。最初的因緣是簡別下眾的吉事。釋文中第一科，犯重罪和墮罪不簡別（所處的）環境。如果下面根據事情來區分犯重罪和犯輕罪兩種情況。『挃陟粟反』是撞擊的意思。第二科，十誦律中每一擊都犯墮罪，如果從被打的人來看，就是針對很多人。如果從打人的人來看，就是隨著沙豆的多少（來計算罪數）。第三科，三中論中，如果是出於慾望心戲弄地打，就等同於摩觸（犯戒）。如果只是因為嗔恨心，就應該等同於其他（輕）罪。第四科，僧祇律中，擬議畜養（吉護），就是急於保護（僧團）。不犯戒的情況是，『乃至者』是省略了文字，比如睡覺時身體委託給他人。如果來往行走時互相觸碰，或者掃地時杖頭誤觸。斥非中第一科，『笞音癡』是小杖的意思。『一化者』是說各種教法沒有開許（用杖打人），就知道佛陀在世時沒有這樣做。前卷就是師資篇。第二科，大集經認為能說法化世有益，即使破戒沒有戒罪，功業還是存在。更何況是持戒的人，更不用說了。一切罪中，五逆罪最重，五逆罪中，使佛出血罪更重。使一佛出血，一劫墮入阿鼻地獄，何況是萬億（佛出血）。

【English Translation】 English version: If one clearly commits an offense (against the precepts) next time, according to the Dharma, the Karma (Sangha meeting) should be conducted lawfully. The king enacts laws to clarify regulations; now, even if one violates the laws of the country, it is only a minor offense. Worldly people absurdly believe that wearing purple robes is a king's regulation, then other monks wearing brown robes should all be violating the rule. This is just to cover up mistakes; how can they know that this is destroying Buddhism? The situation of not violating the precepts is when the facts are indeed so. Performing illegal Karma or mistakenly stating each other's (offenses) can be allowed (not to be an offense).

Seventy-seventh (The Buddha was in Shravasti. The Six Group Bhikkhus listened to the bhikkhus' disputes and then spoke to them, causing the disputes not to be resolved, hence this precept was established). It belongs to the fifth in the causes and conditions. The commentary on 'not waiting for the speaker' says that 'speaking to them' in the precept text is based on the listener's intention to determine whether a crime is committed; as long as one hears it, one violates the precept. If one waits for them to finish speaking before violating the precept, one falls into the offense of double-tongued speech. It also says that double-tongued speech does not necessarily involve disputes, and listening does not necessarily lead to disputes; it must be spoken to cause disputes. Here, there is a dispute first, and listening to it will definitely cause (disputes), so this precept is established in advance; there is no need to wait for them to finish speaking. The commentary mentions three situations of speaking together, and eavesdropping is not allowed; this is the emotional preference of ordinary people, and wise people will warn them against it. The situation of not violating the precepts is when one listens in an illegal Karma because one wants to know.

Seventy-eighth (The Buddha was in Shravasti. One of the Six Group Bhikkhus hit one of the Seventeen Group Bhikkhus, who shouted loudly, hence this precept was established). The initial cause is to distinguish the auspicious events of the lower assembly. The first section of the commentary states that offenses involving heavy penalties and offenses involving expiation do not distinguish (the environment in which they occur). If the following distinguishes between offenses involving heavy penalties and offenses involving light penalties based on the matter. '挃陟粟反' means to strike. The second section states that in the Ten Recitations Vinaya, each strike constitutes an offense involving expiation; if viewed from the perspective of the person being hit, it is directed at many people. If viewed from the perspective of the person hitting, the number of offenses is calculated according to the number of pebbles. The third section, in the Three Treatises, states that if the hitting is done playfully out of desire, it is equivalent to touching (an offense). If it is only out of anger, it should be equivalent to other (minor) offenses. The fourth section, in the Sanghika Vinaya, the proposed raising (of Jihhu) is to protect (the Sangha) urgently. The situation of not violating the precepts is that '乃至者' is an abbreviation of the text, such as entrusting one's body to others while sleeping. If they touch each other while walking back and forth, or if the tip of the staff accidentally touches someone while sweeping the floor. The first section of the refutation states that '笞音癡' means a small stick. '一化者' means that various teachings do not allow (hitting people with a stick), so it is known that the Buddha did not do this when he was in the world. The previous chapter is the chapter on teachers and disciples. The second section states that the Great Collection Sutra believes that being able to preach the Dharma and transform the world is beneficial; even if one breaks the precepts and has no precepts, the merits still exist. Moreover, it goes without saying for those who uphold the precepts. Among all offenses, the five rebellious acts are the most serious, and among the five rebellious acts, causing a Buddha to bleed is even more serious. Causing one Buddha to bleed causes one to fall into Avici Hell for one kalpa, let alone causing trillions (of Buddhas to bleed).

耶。由罪極重故以比之。智論初敘制戒隨順世相。結戒是制教。後世罪即業道。如下舉相以示。欲彰鞭打業重令信者誡之。嘆女即粗語。

七十九(亦因六群以手搏十七群。故制)。戒名者。僧祇中六群側掌為刀相用擬於人。號為摶也。釋中對前戒者。疏云。本為打非搏。但打家方便吉羅。本為摶非打。動心即搏方便。次科伽論一一提者。約所搏之人。復隨舉手以明多罪。律不犯中。若有緣事須舉手遮招觸等。

八十(亦因六群以無根僧殘謗十七群。故制)。指略中。恐忘前戒略引緣成有八。一是大比丘。二作大比丘想。三內有瞋心。四無三根。五下至對一人說。六以殘罪加誣。七言詞了了。八前人知犯。

八十一(佛在舍衛。未利夫人奉信聽比丘入宮無障。迦留陀夷入宮夫人拂床形露。因制)。初緣剎利即四姓之長。律約灌頂受位。即戒本中水澆頭也。餘三姓如是。立者亦名灌頂。次緣同處。準下王未出須約寢宮方犯。已外應輕。此土王庭不許輒入。事亦希也。四入門限者疏云。深防而制初入已結。何況見寶。釋中。粟散言余小王如粟之多。不犯中。若有奏白請喚。若命梵難。

八十二(佛在舍衛。外道路中止息忘千兩金。比丘見之持還。便言金少。王斷罰謫入宮。因制)。正名中。初示

【現代漢語翻譯】現代漢語譯本：耶。因為罪過極其嚴重，所以用這種方式來比喻。在《智度論》的開頭敘述了制定戒律是爲了隨順世間的表象。結戒是制教（通過制定戒律來進行教化）。後世的罪過就是業道（導致惡果的行為）。下面列舉各種情況來加以說明。想要彰顯鞭打這種行為的罪過嚴重，讓信徒們引以為戒。嘆女，指的是粗惡的言語。

七十九（也是因為六群比丘用手搏擊十七群比丘而制定）。戒律的名稱是：在《僧祇律》中，六群比丘側著手掌，做出刀的形狀，用來比劃人，這被稱為『摶』。解釋中，『對前戒者』，疏文中說：『本來是爲了打，而不是搏。但是打的方便法是吉羅（一種較輕的罪）。本來是爲了搏，而不是打，動了心就是搏的方便法。』下面的科伽論中，『一一提者』，是針對被搏擊的人。又隨著舉手的動作來表明罪過的多少。《律》中不犯的情況：如果因為某種原因需要舉手遮擋、招呼、觸碰等等。

八十（也是因為六群比丘用無根的僧殘罪來誹謗十七群比丘而制定）。指略中，恐怕忘記前面的戒律，所以簡略地引述了構成此罪的八個條件：一是大比丘，二是作大比丘想（認為對方是大比丘），三是內心有嗔恨心，四是沒有三根（指沒有男性性器官），五是至少對一個人說，六是用僧殘罪來誣陷，七是言辭清晰明確，八是對方知道自己沒有犯此罪。

八十一（佛陀在舍衛城。未利夫人虔誠地信仰佛教，允許比丘進入宮中沒有阻礙。迦留陀夷比丘進入宮中，夫人撩起床帳，身體顯露出來。因此制定此戒）。最初的因緣是剎利（Kshatriya，印度種姓制度中的第二等級，通常是統治者和戰士）是四個種姓之首。律中規定，只有經過灌頂受位（加冕儀式）的剎利才算。也就是戒本中所說的『水澆頭』。其餘三個種姓也是如此。『立者』也稱為灌頂。其次，關於『同處』，按照下面的說法，國王沒有出來時，必須在寢宮範圍內才算犯戒，超出這個範圍應該罪過較輕。此地的王庭不允許隨便進入，這種情況也很少發生。『四入門限者』，疏文中說：『爲了嚴加防範而制定，剛進入就算違犯，更何況是見到財寶。』解釋中，『粟散』指的是其餘的小國王，像粟米一樣多。不犯的情況：如果有奏報請求召喚，或者奉梵天的命令。

八十二（佛陀在舍衛城。在道路旁休息時，有人遺忘了千兩黃金。比丘看見后拿回去，卻說金子少了。國王判決罰款，沒收入宮。因此制定此戒）。正名中，首先說明

【English Translation】 English version: Yes. It is used as a metaphor because the sin is extremely serious. The beginning of the 'Mahaprajnaparamita Shastra' describes the establishment of precepts to conform to worldly appearances. Establishing precepts is 'instruction by regulation' (teaching through the establishment of rules). Sins in later generations are the 'paths of karma' (actions that lead to consequences). The following lists various situations to illustrate this. The intention is to highlight the seriousness of the sin of whipping, so that believers will take it as a warning. 'Taning a woman' refers to coarse language.

Seventy-nine (also established because the Six Group Bhikkhus used their hands to strike the Seventeen Group Bhikkhus). The name of the precept is: In the 'Sanghika Vinaya', the Six Group Bhikkhus turned their palms sideways, making the shape of a knife, and used it to gesture at people, which is called 'striking'. In the explanation, 'regarding the previous precept', the commentary says: 'Originally it was for hitting, not striking. But the expedient means of hitting is a Dukkhata (a minor offense). Originally it was for striking, not hitting, and moving the mind is the expedient means of striking.' In the following section of the Kosa Sastra, 'each one mentioned' refers to the person being struck. Furthermore, the act of raising the hand indicates the amount of sin. In the 'non-offense' section of the Vinaya: if there is a reason to raise a hand to block, greet, touch, etc.

Eighty (also established because the Six Group Bhikkhus used groundless Parajika offenses to slander the Seventeen Group Bhikkhus). In the summary, fearing that the previous precept would be forgotten, the eight conditions that constitute this offense are briefly cited: First, a Bhikkhu; second, the thought that he is a Bhikkhu (thinking that the other person is a Bhikkhu); third, having anger in the heart; fourth, not having the three roots (referring to not having male sexual organs); fifth, speaking to at least one person; sixth, falsely accusing him of a Sanghavasesa offense; seventh, the words are clear and definite; eighth, the other person knows that he has not committed this offense.

Eighty-one (The Buddha was in Shravasti. Lady Visakha faithfully believed in Buddhism and allowed Bhikkhus to enter the palace without hindrance. Bhikkhu Kaludayi entered the palace, and the lady lifted the bed curtain, exposing her body. Therefore, this precept was established). The initial cause was that the Kshatriya (the second of the four castes in the Indian caste system, usually rulers and warriors) is the head of the four castes. The Vinaya stipulates that only Kshatriyas who have undergone the Abhiseka (coronation ceremony) count. That is, what the precept text calls 'water pouring on the head'. The other three castes are the same. 'The one who stands' is also called Abhiseka. Secondly, regarding 'the same place', according to the following statement, it is only considered an offense if the king is not out and it is within the confines of the bedroom; beyond this range, the offense should be lighter. The royal court in this land does not allow entry at will, and this situation rarely occurs. 'The four entering limits', the commentary says: 'It was established for strict prevention, and entering is already a violation, let alone seeing treasures.' In the explanation, 'scattered millet' refers to the remaining small kings, as numerous as millet grains. Non-offense situations: if there is a report requesting a summons, or by order of Brahma.

Eighty-two (The Buddha was in Shravasti. While resting by the roadside, someone forgot a thousand taels of gold. A Bhikkhu saw it and took it back, but said that the gold was less. The king sentenced him to a fine and confiscated it into the palace. Therefore, this precept was established). In the correct name, first indicate

名有據。論如下引。因下廢古所立。彼執緣起。謂拾遺犯提手捉但吉。故召為拾遺。戒緣中。此戒犯相有二。若但捉寶唯有三緣。初二及五。若於聚落拾他遺寶方具五緣。共拾遺衣但應得吉。伽灆宿處有寶無寶一切開拾。如下引明。三非住處即非伽灆。及宿處者謂非俗舍。釋第一中。多論初明真寶。七名即金．銀．摩尼．真殊．珊瑚．硨礛．碼瑙。律中又有琥珀琉璃具玉(彼論錢入似寶)。若下次明似寶。取得吉者論云。為畜故取也。不取者論作不應自取如法說凈(準不為畜捉應無過)。上文通論畜捉。若捉下單明捉犯。金薄謂裹貼之物。金像或貼或鑄者。似寶入百一捉畜皆開。已外俱吉。僧祇中初通明制意。知事當開教亦不許。而況餘人。故云乃至。若下別示供具又三。初通列供會。供養具下明鋪設供興。裹手捉者恐損壞。故暫開佐助。世有持戒者裹手捉錢。愚教之甚。若浴下正明浴像。不得後放者必須先放。意表助他故。釋第二中。多論初明女飾。下簡男物。兵樂二器捉亦犯吉。所以除之。槊所角反矛之長者。若下明使同類。能所俱重。律下次引本律。即不犯中文與上相違。故注決之。下引論證顯非常開。釋第三緣。四分先明方便還他。言自捉者據此拾遺明開自捉。二人同取謂二人各來識認。語同謂二皆相應無由

【現代漢語翻譯】現代漢語譯本：名稱的由來是有依據的。下面的論述引用了相關內容。因為後來的規定廢除了古代的規定，所以他們堅持緣起說。認為拾遺者如果用手去拿『但吉』（一種物品的名稱，具體含義未知），就犯了戒。因此，他們稱之為『拾遺』（職務名稱）。在戒律的因緣中，此戒的違犯有兩種情況。如果只是拿取寶物，只有三種因緣，即最初的兩種和第五種。如果在村落里拾取他人遺失的寶物，才具備五種因緣。共同拾取遺失的衣服，只應該得到『吉』（吉祥）。在伽藍（寺院）的住所，無論有無寶物，都可以拾取，如下面的引文所說明。『三非住處』，即不是伽藍，也不是住所，指的是不是俗人的住所。在第一條解釋中，《多論》首先說明了真正的寶物。七種名稱分別是金、銀、摩尼（如意寶珠）、真殊（一種寶物）、珊瑚、硨磲（海貝）、瑪瑙。律中還有琥珀、琉璃、玉（《多論》認為錢也算作類似寶物）。如果下面說明的是類似寶物，取得『吉』，論中說：『是爲了畜養的緣故而拿取。』不拿取，論中說：『不應該自己拿取，應該如法地說清楚。』（按照這個標準，如果不爲了畜養而拿取，應該沒有過失）。上面的文字是通論畜養和拿取。如果拿取，下面單獨說明拿取的違犯。『金薄』指的是包裹或貼上的物品。金像，無論是貼上的還是鑄造的，都屬於類似寶物，拿取和畜養都是允許的。除此之外，都是『吉』（吉祥）。《僧祇律》中，首先通明瞭制定的意圖。知事（寺院管理者）應該開導，但不允許，更何況其他人。所以說『乃至』。如果下面分別指示供具，又有三種情況。首先是通列供會。『供養具』下面說明鋪設供品。用手裹著拿取，是害怕損壞，所以暫時允許佐助。世上有持戒者用手裹著拿錢，這是非常愚蠢的教導。如果洗浴，下面正式說明洗浴佛像。『不得後放』，必須先放下，意思是表明幫助他人。在第二條解釋中，《多論》首先說明了女性的裝飾品，下面簡要說明了男性的物品。兵器和樂器，拿取也會犯『吉』（輕罪），所以要排除。『槊』，所角反，是矛的較長者。如果下面說明使用同類物品，能和所都重要。律中下面引用了本律，即『不犯』的中文與上面的內容相違背，所以註釋決定了。下面引用論證，顯示了非常規的開許。解釋第三種因緣。《四分律》首先說明了方便歸還他人。『言自捉者』，根據這個拾遺的例子，說明允許自己拿取。『二人同取』，指的是兩個人各自來辨認。『語同』，指的是兩個人都相應，沒有理由不相信。

【English Translation】 English version: The origin of the name has a basis. The following discussion quotes relevant content. Because later regulations abolished ancient regulations, they insisted on the theory of dependent origination (Pratītyasamutpāda). They believe that if a 'Śiíāyitavya' (拾遺, a person who picks up lost items, also the name of an item, specific meaning unknown) touches 'Danji' (但吉, name of an item, specific meaning unknown) with his hand, he violates the precept. Therefore, they call him 'Śiíāyitavya' (拾遺, the one who picks up lost items). In the causes and conditions of the precepts, there are two situations of violating this precept. If only taking treasures, there are only three conditions, namely the first two and the fifth. If picking up other people's lost treasures in a village, then five conditions are met. Jointly picking up lost clothes should only get 'Ji' (吉, auspicious). In the residence of the Saṃgha (伽藍, monastery), whether there are treasures or not, it is permissible to pick them up, as explained in the following quotation. 'Three non-residences' means neither Saṃgha nor residence, referring to not the residence of ordinary people. In the first explanation, the Mahāvastu (多論) first explains the real treasures. The seven names are gold, silver, maṇi (摩尼, wish-fulfilling jewel), zhenshu (真殊, a type of treasure), coral, tridacna (硨磲, giant clam), agate. The Vinaya (律) also includes amber, crystal, and jade (the Mahāvastu considers money as a similar treasure). If the following explains similar treasures, obtaining 'Ji' (吉, auspicious), the Mahāvastu says: 'It is taken for the sake of keeping.' Not taking, the Mahāvastu says: 'One should not take it oneself, one should explain it clearly according to the Dharma.' (According to this standard, if it is not taken for the sake of keeping, there should be no fault). The above text is a general discussion of keeping and taking. If taking, the following separately explains the violation of taking. 'Gold leaf' refers to items that are wrapped or pasted. Gold statues, whether pasted or cast, are similar treasures, and taking and keeping are both allowed. Other than that, it is all 'Ji' (吉, auspicious). In the Mahāsāṃghika Vinaya (僧祇律), the intention of the formulation is first generally explained. The karmadāna (知事, monastery manager) should guide, but it is not allowed, let alone others. Therefore, it says 'even'. If the following separately indicates offerings, there are three situations. First, a general list of offerings. 'Offering implements' below explains the setting up of offerings. Taking with hands wrapped is out of fear of damage, so it is temporarily allowed to assist. There are precept holders in the world who wrap their hands to take money, which is very foolish teaching. If bathing, the following formally explains bathing the Buddha statue. 'Not allowed to put down later' means it must be put down first, meaning to show helping others. In the second explanation, the Mahāvastu first explains women's ornaments, and below briefly explains men's items. Weapons and musical instruments, taking will also commit 'Ji' (吉, minor offense), so they should be excluded. 'Spear' (槊), suojiao fan, is the longer of the spears. If the following explains the use of similar items, both the agent and the object are important. The Vinaya below quotes the original Vinaya, that is, the Chinese of 'no offense' contradicts the above content, so the annotation decides. The following quotes arguments, showing unconventional permission. Explaining the third condition. The Dharmaguptaka Vinaya (四分律) first explains the convenience of returning it to others. 'The words 'taking it oneself'' according to this example of picking up lost items, explains that it is permissible to take it oneself. 'Two people take it together' refers to two people coming to identify it separately. 'Words are the same' refers to the fact that the two people are corresponding, and there is no reason not to believe it.

辨故。若餘下明無緣結犯。僧祇五節。初明拾衣。以物輕故停三月。下是貴寶故待三年。若貴下次明拾寶。由此貴物多容妄認。故但屏看異前衣也。受三歸者因而接引。眼看不得者明非汝分也。如上處所者。即隨佛僧用也。比丘下三明失物作念。若心捨棄后取成盜。客下四明移他遺物。徙即訓移。言犯重者此約盜心。恐彼還取故重。若為收藏雖移無過。彼取無罪客心不捨主意未決故。若掘下五明取伏藏。凈人不可信須白王者。恐為告首故。上約無名下據有名。進退如上者同前白王答王等。成論對破他義。故先標為問。答中二義。初明無屬。給孤取者論自引證。彼得二果故云聖人。在聖既取可驗無犯。又下次顯非盜。引此以明伽灆之處得取伏藏。僧祇但制聚落。開曠路者唯開拾衣而非捉寶。以無人處不慮妄索。必畏後患不取彌善。五百問中。謂比丘以衣寄白衣家也。不犯中。若僧伽灆及寄宿處(此開拾遺)。若供養塔寺莊嚴具收舉(此開捉寶)。或約無凈人處。或是部計緩急。今或並凈塔廟。且就本宗開之。

八十三(佛在舍衛。跋難陀非時入村與居土樗蒲。故制)。明瞭疏二意故制。一恐作羯磨不知所至則惱眾僧。二令不自在入白衣家。犯緣第二。啟白喚召兩緣不白非犯。釋第四。十誦三處不白。初即聚落中僧

【現代漢語翻譯】現代漢語譯本：辨別緣由。如果餘下部分表明沒有因緣而結罪，參考《僧祇律》的五節內容。首先說明拾取衣服的情況，因為物品輕微，所以停放三個月。下面是貴重寶物，所以等待三年。如果貴重，下面說明拾取寶物的情況。因為貴重物品容易被錯誤辨認，所以只是私下檢視，這與之前的拾衣不同。接受三皈依的人，因此可以接引他們。如果眼睛看不到，表明不是你的緣分。如上所述的處所，就是隨佛、僧使用。比丘，下面三點說明丟失物品后應該作的意念。如果內心捨棄后又取回，就構成盜竊。客人，下面四點說明移動他人遺失的物品。『徙』就是移動的意思。說犯重罪，這是指有盜竊的心。因為害怕他們回來取回，所以罪重。如果是爲了收藏，即使移動也沒有過錯。他們取回沒有罪，因為客人沒有捨棄的心，主人也沒有決定。如果挖掘，下面五點說明取走伏藏。不能相信凈人，必須稟告國王，因為害怕他們告發。上面說的是沒有名字的情況，下面說的是有名的情況。進退如上，與之前稟告國王、回答國王等相同。《成實論》駁斥其他觀點，所以先標明為問。回答中有兩種含義。首先說明沒有歸屬。給孤長者取走，是《成實論》自己引用的證據。他得到二果，所以說是聖人。聖人既然取走，可以驗證沒有犯戒。又，下面顯示不是盜竊。引用這個來表明伽藍之處可以取走伏藏。《僧祇律》只限制聚落，開闊的道路只允許拾取衣服，不允許拿取寶物。因為在無人之處，不擔心虛假索取。必定害怕後患，不拿取更好。《五百問》中，說的是比丘將衣服寄存在白衣家的情況。不犯的情況包括：如果是僧伽藍以及寄宿處（這裡允許拾取遺失物），如果是供養塔寺的莊嚴具收起來（這裡允許拿取寶物），或者是在沒有凈人的地方，或者是根據部門的緩急情況。現在或許包括凈塔廟，且根據本宗的開許來做。八十三（佛在舍衛城。跋難陀非時進入村莊與居士玩樗蒲遊戲，因此制定戒律）。《明瞭疏》說明了兩種意思，因此制定戒律：一是害怕進行羯磨時不知道去哪裡，從而惱亂眾僧；二是讓僧人不能隨意進入白衣家。犯戒的因緣是第二條。啟白和喚召兩種因緣，沒有稟告就不算犯戒。解釋第四條。《十誦律》中有三處沒有稟告：首先就是在聚落中的僧人。

【English Translation】 English version: Distinguishing the reasons. If the remaining part indicates no causal connection to an offense, refer to the five sections of the Saṃghika Vinaya. First, it explains the situation of picking up clothes. Because the items are light, they are kept for three months. Below refers to valuable treasures, so they are kept for three years. If valuable, the following explains the situation of picking up treasures. Because valuable items are easily misidentified, they are only viewed privately, which is different from picking up clothes earlier. Those who take the Three Refuges can be guided accordingly. If the eyes cannot see it, it indicates that it is not your fate. The places mentioned above are for the use of the Buddha and the Sangha. Bhikshus, the following three points explain the thoughts that should arise after losing items. If one abandons something in their heart and then takes it back, it constitutes theft. Guests, the following four points explain moving items lost by others. 'Move' means to relocate. Saying it is a serious offense refers to having the intention to steal. Because there is fear that they will come back to retrieve it, the offense is serious. If it is for storage, there is no fault even if it is moved. They are not guilty of taking it back because the guest has not abandoned the intention, and the owner has not made a decision. If digging, the following five points explain taking hidden treasures. A lay attendant (凈人 jing ren) cannot be trusted; it must be reported to the king, because there is fear that they will report it. The above refers to situations without a name, and the following refers to situations with a name. Advancing or retreating as above is the same as reporting to the king, answering the king, etc., as before. The Tattvasiddhi Shastra refutes other views, so it is first marked as a question. There are two meanings in the answer. First, it explains that there is no ownership. Anathapindika (給孤長者 Gei Gu Zhang Zhe) taking it is evidence cited by the Tattvasiddhi Shastra itself. He attained the second fruit, so he is called a sage. Since a sage took it, it can be verified that there is no offense. Also, the following shows that it is not theft. This is cited to show that hidden treasures can be taken in the monastery (伽藍 Qielan). The Saṃghika Vinaya only restricts settlements; open roads only allow picking up clothes and not taking treasures. Because in uninhabited places, there is no worry of false claims. It is better to fear future troubles and not take it. In the Five Hundred Questions, it refers to the situation where a bhikshu entrusts clothes to a layman's house. Situations where there is no offense include: if it is a Sangharama (僧伽藍 Seng Qie Lan) and lodging place (here, picking up lost items is allowed), if it is collecting the decorations for offering to pagodas and temples (here, taking treasures is allowed), or in places without a lay attendant, or depending on the urgency of the department. Now, it may include cleaning pagodas and temples, and it is done according to the permission of this sect. Eighty-three (The Buddha was in Shravasti (舍衛城 She Wei Cheng). Bāhulaṇḍa (跋難陀 Ba Nan Tuo) entered the village at an improper time and played 樗蒲 chu pu (a kind of board game) with a householder, hence the precept was established). The Ming Liao Shu (Commentary) explains two meanings, hence the precept was established: first, fearing that when performing karma (羯磨), one would not know where to go, thus disturbing the Sangha; second, to prevent monks from entering laypeople's homes at will. The cause of the offense is the second one. The two causes of informing and summoning, not reporting does not constitute an offense. Explanation of the fourth. In the Ten Recitation Vinaya, there are three places where there is no reporting: the first is the monks in the settlement.

坊。注簡尼寺同俗舍故。本住處謂所居寺。初緣四分中初釋非時。不下示犯相。若下明白緣。第三初科。十誦開四衢者。住處無人出街求也。發心去者。衢中復無擬道逢也。白三眾者。道中又無開別類也。疏云。凈人亦得知其去處有可尋求。次科僧祇初明非時。不必中后時內亦犯急於本宗。作下引示白法。準羯磨云。長老我非時入聚落至某城邑聚落某甲舍(依此誦之)。若下制其遲迴。道從聚過者。如今通街店也。中有塔廟不得旋迴。開中制也。三中智論語通例準。凈人住處亦犯。若攝衣村界必須男女。此制專輒。不由譏染。單男亦犯。四中五分開難。八難如說戒篇。五中多論總白。應云長老我非時入聚落隨到所至處(隨至多家皆得)。別相如上。六中了論明觀量可否。初標示。此事總下三事。謂下釋有三。白同戒者即作法也。觀正行者。量其所作事也。律中威儀者。齊整著衣也。疏引云。所以開白謂于死人處觀過失故。為護法故。為受依止故。為說聽法故。為有食請故。並有利故。聽往其處。須避天廟店肆淫女外道出家女處。觀察遠離(此即正行)。論中又明著僧伽梨等(即律威儀)不犯中。如上指前四分。略命梵難緣。

八十四(佛在舍衛。迦留陀夷知佛從此道來。敷高好床白言。著我床座。佛呵因制)。

【現代漢語翻譯】現代漢語譯本坊：指簡尼寺與俗人住所相同，因此，原本居住的地方指的就是寺廟。最初的因緣出自《四分律》中，最初解釋了非時。上面沒有顯示犯相，如果下面明白了因緣。第三初科，《十誦律》中開許在四通八達的道路上，是因為居住的地方沒有人，需要出門去街上乞食。『發心去者』，指在道路上又沒有預料到會遇到什麼人。『白三眾者』，指在道路上又沒有開許其他類別的人。疏中說，凈人也可以知道他要去的地方，可以去尋找。其次僧祇律最初說明非時，不必一定在中午之後，在規定的時間內也犯，因為急於本宗的事情。下面引用說明了白法，按照羯磨的說法，『長老，我非時進入聚落，到某城邑聚落某甲的住所（按照這個誦讀）』。如果下面限制了遲疑不決，從聚落經過的道路，就像現在的通街店舖一樣。中間有塔廟，不得隨意旋迴，這是開許中的限制。三中，《智論》的語言通用，按照慣例，凈人居住的地方也犯。如果攝衣進入村界，必須有男女。這個限制是針對專擅行為，不是因為譏嫌污染，只有單身男子也犯。四中，《五分律》開許了困難，八難如同說戒篇。五中，《多論》總的來說要稟白，應該說『長老，我非時進入聚落，隨到所至之處（隨到多家都可以）』。具體的相狀如上所述。六中，《了論》中說明了觀察衡量是否可以。最初標示，這件事總共有三件事。下面解釋說有三件事，『白同戒者』，就是作法。『觀正行者』，衡量他所做的事情。《律》中的威儀，指齊整地穿著衣服。疏中引用說，所以開許稟白，是因為在死人處觀察過失的緣故，爲了守護佛法的緣故，爲了接受依止的緣故，爲了說聽佛法的緣故，爲了有飲食邀請的緣故，並且有利的緣故，聽許前往那個地方。必須避開天廟、店舖、**、外道出家女的地方，觀察並遠離（這就是正行）。《論》中又說明了穿著僧伽梨等（就是律中的威儀）不犯。如上所述，指前面的《四分律》，略微提到了梵難的因緣。八十四（佛陀在舍衛城，迦留陀夷（一位比丘的名字）知道佛陀會從這條路來，鋪設了高好的床，稟白說：『請您坐我的床座。』佛陀呵斥，因此制定了戒律）。

【English Translation】 English version 'Fang': Refers to Jianni Temple being the same as ordinary people's residences. Therefore, the original dwelling place refers to the temple. The initial cause comes from the 'Four-Part Vinaya,' where the initial explanation concerns untimely visits. The above does not show the appearance of transgression; if the cause is clearly stated below. The third initial section, in the 'Ten Recitation Vinaya,' allows for crossroads because there is no one in the dwelling place, and one needs to go out to the streets to beg for food. 'Those who set out' refers to not anticipating encountering anyone on the road. 'Informing the three assemblies' refers to not allowing other categories of people on the road. The commentary says that a lay attendant can also know where he is going and can look for him. Secondly, the Sarvastivada Vinaya initially clarifies untimely visits, not necessarily after noon; transgression also occurs within the prescribed time because of urgency regarding matters of the sect. Below, it cites and illustrates the white dharma. According to the Karma, 'Elder, I am entering the settlement at an untimely hour, going to the residence of so-and-so in such-and-such city or settlement (recite according to this).' If the following restricts hesitation, passing through a settlement is like the current street shops. If there is a pagoda or temple in the middle, one must not turn around at will; this is a restriction within the allowance. In the third section, the language of the 'Great Treatise' is universal; according to convention, the dwelling place of a lay attendant also transgresses. If one enters the village boundary with robes gathered, there must be both men and women. This restriction is aimed at unauthorized actions, not because of criticism or defilement; a single man also transgresses. In the fourth section, the 'Five-Part Vinaya' allows for difficulties; the eight difficulties are as in the chapter on reciting the precepts. In the fifth section, the 'Many Treatises' generally require reporting, saying, 'Elder, I am entering the settlement at an untimely hour, going wherever I arrive (one can go to many houses).' The specific appearances are as described above. In the sixth section, the 'Treatise on Understanding' clarifies observing and measuring whether it is permissible. The initial indication is that this matter involves a total of three things. The following explanation says there are three things: 'Informing those of the same precepts' is the performance of the act. 'Observing correct conduct' is measuring what he is doing. The demeanor in the Vinaya refers to wearing clothes neatly. The commentary quotes, saying that the reason for allowing reporting is because of observing faults at the place of the dead, for the sake of protecting the Dharma, for the sake of receiving reliance, for the sake of speaking and listening to the Dharma, for the sake of having food invitations, and for the sake of benefit, allowing one to go to that place. One must avoid places such as heavenly temples, shops, **, heretical renunciates, and observe and stay away (this is correct conduct). The treatise also clarifies that wearing the Sanghati robe, etc. (which is the demeanor in the Vinaya) does not transgress. As mentioned above, it refers to the previous 'Four-Part Vinaya,' briefly mentioning the causes of Brahmanic difficulties. Eighty-four (The Buddha was in Shravasti. Kalodayin (name of a Bhikkhu), knowing that the Buddha would come from this road, spread out a high and good bed and reported, 'Please sit on my bed.' The Buddha rebuked, and therefore established the precept).

列緣第二。僧私兩床俱犯。準緣作成方犯。今時坐已成者準僧祇犯吉。釋第三初引律示量。多論明高廣俱制。大即是廣高。量如下。廣者準業疏方三肘者。不合坐(五尺四寸)。疏文又引阿含。八種勝床。俱不合升(金銀牙角嚴飾故勝。佛師父母從人故勝)。八指下定尺數。週一尺二寸為唐一尺。其餘四寸以三寸六分為三寸。餘四分在故云強也。五分作念即成持故。第二僧祇初明制。僧床犯者亦約作成為言。搘謂承藉之物。若下明開。註明禮佛。世多處床。可開濕處。余處不得。又止八寸不得更高。釋五中。十誦初明悔法。八指下明量。註文簡濫可解。第下統明高量。第三分即最上八寸。四等者二分為腳一分為搘。一分在陛。云第三者不數搘故。又下明廣量。初明長臥二床。降四歲者。如己六夏可共十夏人坐。己一夏共五夏人坐。若降五歲不許共坐。以同阇梨位故。據律本制降己三歲由床大故。聽降四歲故云減不得也。二明坐床。三明搘木。數量可知。

八十五(佛在舍衛。六群作兜羅貯褥。居士譏。以殺生故制)。兜羅是梵語。多論云。草木花綿之總稱。又翻霜綿。所以制者多論云。以是貴人所畜故。又人所嫌故。喜生蟲故。又若臥軟暖后得粗硬不堪忍故。初緣中注列三物。柳花即柳紫。蒲臺即蒲花。抽出若

【現代漢語翻譯】現代漢語譯本：列緣第二。僧人私自擁有兩張床都屬於違犯戒律。按照戒律，只有在製作床的時候超出規定尺寸才算違犯。現在如果床已經做成，按照《僧祇律》只屬於輕微違犯（吉）。解釋第三部分，首先引用戒律說明尺寸。《多論》中明確規定了高度和寬度都有限制。『大』就是指寬度和高度。尺寸如下：寬度按照《業疏》的說法，是三肘（五尺四寸），超過這個尺寸就不能坐。疏文中又引用《阿含經》，提到八種勝妙的床，都不允許升高（因為用金銀牙角裝飾，或者因為是佛、師父、父母、侍從用過的，所以勝妙）。八指以下確定了具體的尺寸。周朝的一尺二寸相當於唐朝的一尺。剩餘的四寸，以三寸六分為一份，分成三份。剩餘的四分是因為還不夠一份，所以說是『強』。五分之四可以作爲念誦時的依據，因此可以持用。第二，《僧祇律》首先說明了規定，僧人的床違犯戒律也是指製作的時候超出尺寸。『搘』指的是支撐的物品。如果下面說明允許的情況，註明是禮佛。世俗中很多人在床上休息，可以允許在潮濕的地方使用，其他地方不允許。並且限制在八寸，不能更高。解釋第五部分，在《十誦律》中首先說明了懺悔的方法。八指以下說明了尺寸。註文中簡化了容易混淆的地方，可以理解。下面統合說明了高度的尺寸。第三份就是最上面的八寸。四等分是指二分作為腳，一分作為支撐，一分在臺階上。說第三份是因為沒有計算支撐的部分。下面說明了寬度的尺寸。首先說明了長臥的兩張床。降低四歲是指，如果自己是六夏的僧人，可以和十夏的僧人一起坐。自己是一夏的僧人，可以和五夏的僧人一起坐。如果降低五歲就不允許一起坐，因為和自己的老師地位相同。根據戒律原本的規定，降低三歲是因為床比較大，允許降低四歲，所以說不能再減少了。第二說明了坐床。第三說明了支撐的木頭。數量可以知道。八十五（佛陀在舍衛城。六群比丘製作用兜羅填充的褥子。居士譏諷，因為殺生，所以佛陀制定了戒律）。兜羅是梵語。《多論》中說，是草木花綿的總稱。又翻譯為霜綿。制定戒律的原因，《多論》中說，因為這是貴族所使用的東西。又因為人們嫌棄它，容易生蟲。又因為如果睡在柔軟溫暖的床上，以後再睡粗糙堅硬的床就無法忍受。第一個因緣中，註釋列出了三種東西。柳花就是柳絮。蒲臺就是蒲草的花。抽出如果

【English Translation】 English version: Second occasion concerning regulations. A monk privately owning two beds is a violation. According to the regulations, only exceeding the prescribed dimensions when making a bed constitutes a violation. Now, if the bed is already made, according to the Saṃghika-vinaya (僧祇律), it is only a minor offense (auspicious). Explanation of the third part, first citing the Vinaya to indicate the dimensions. The Mahāyāna-abhidharma-samuccaya (多論) clearly stipulates that both height and width are restricted. 'Large' refers to width and height. The dimensions are as follows: the width, according to the Karma-śataka (業疏), is three cubits (five feet and four inches); exceeding this dimension is not allowed for sitting. The commentary also cites the Agama (阿含經), mentioning eight kinds of superior beds, none of which are allowed to be raised (because they are decorated with gold, silver, ivory, or horn, or because they were used by the Buddha, teacher, parents, or attendants, hence superior). Below eight fingers, the specific dimensions are determined. One foot and two inches of the Zhou dynasty is equivalent to one foot of the Tang dynasty. The remaining four inches are divided into three parts, with three inches and six minutes in each part. The remaining four minutes are because they are not enough for one part, so it is said to be 'forced'. Four-fifths can be used as a basis for recitation, so it can be held. Second, the Saṃghika-vinaya (僧祇律) first explains the regulations, and a monk's bed violating the regulations also refers to exceeding the dimensions when making it. 'Hina' (搘) refers to supporting objects. If the following explains the allowed situations, it is noted that it is for prostration to the Buddha. Many people in the world rest on beds, and it is allowed to be used in humid places, but not in other places. And it is limited to eight inches, no higher. Explanation of the fifth part, the Daśa-bhāṇavāra-vinaya (十誦律) first explains the method of repentance. Below eight fingers, the dimensions are explained. The commentary simplifies the confusing places, which can be understood. The following integrates and explains the dimensions of the height. The third part is the uppermost eight inches. The four equal parts refer to two parts as legs, one part as support, and one part on the steps. Saying the third part is because the support part is not counted. The following explains the dimensions of the width. First, explain the two beds for lying down. Reducing four years means that if you are a monk of six years, you can sit with a monk of ten years. If you are a monk of one year, you can sit with a monk of five years. If you reduce five years, you are not allowed to sit together, because you have the same status as your teacher. According to the original regulations of the Vinaya, reducing three years is because the bed is large, and reducing four years is allowed, so it is said that it cannot be reduced any further. The second explains the sitting bed. The third explains the supporting wood. The quantity can be known. Eighty-five (The Buddha was in Śrāvastī (舍衛城). The group of six monks made mattresses filled with tūla (兜羅). The lay people ridiculed them because of killing living beings, so the Buddha made the regulations). Tūla (兜羅) is a Sanskrit word. The Mahāyāna-abhidharma-samuccaya (多論) says that it is a general term for grass, wood, flower, and cotton. It is also translated as frost cotton. The reason for making the regulations, the Mahāyāna-abhidharma-samuccaya (多論) says, is because it is something used by nobles. Also, because people dislike it, it is easy to breed insects. Also, because if you sleep on a soft and warm bed, you will not be able to bear sleeping on a rough and hard bed in the future. In the first occasion, the commentary lists three things. Willow flower is willow catkin. Pūṭa (蒲臺) is the flower of cattail. Extract if

臺隨方呼召耳。第三為他作吉。第五不成亦吉。釋中示犯及悔法。不犯者非前三物。若他施棄而用之。

八十六(佛在羅閱祇。有信工師為僧作骨牙角針筒。廢業無依食。招譏故制)。指緣同上。一是骨牙角(三物隨犯)。二作缽筒。三為己。四自作使人。五作成犯。次科多論二意。故不入舍。初意可解。又下次意以捨墮不出四別。一還主如長離等。二與他如寶藥等。三入僧如乞缽。四斬壞如蠶綿。此戒不同前三。如文次簡。宜同第四。故云須毀也。若爾蠶綿何在三十。答。彼非小物。但有應破一義。此具二義故在九十。不犯中。初明諸物作筒。非牙角故。若下次明牙角非作筒。故總十七物。律文並以若字間之。一錫杖頭及鏢𥎞。鏢音飄或去呼。刀劍鞘下飾。今謂錫杖𥎞飾也。傘下六字一事二物。指歸云。傘蓋子即傘莖上簦柄。鬥頭鏢亦傘上仰承。斗以牙角飾也(寄歸傳說。西國僧多自持小傘故)。四纏蓋斗未詳何物。七如意即爪杖用以搔癢。八玦鈕音決。謂環不相連二衣篇云。以衣繞身訖用帶圍繞收束之也。九七即匙。十一鉤衣[金*刮]音滑。謂鈕中橫鉤。十二律云。眼藥錍。十四揥他歷反律正作摘。十六禪鎮即坐禪時鎮頂用也。

八十七(佛在舍衛。聽諸比丘作尼師壇。六群太作。故制)。釋中引

【現代漢語翻譯】現代漢語譯本：臺隨順著對方的呼喚而回應。第三種情況是為他人制作吉祥物。第五種情況，即使沒有完成也是吉祥的。戒律中說明了違犯和懺悔的方法。不違犯的情況是指並非使用前述三種物品。如果是他人施捨丟棄的物品而使用它，則不構成違犯。

八十六（佛陀在羅閱祇城。有位信徒是工匠，為僧侶製作骨、牙、角制的針筒。因為廢棄了原本的職業而沒有生活來源，招致了批評，因此制定此戒）。違犯的因緣與之前相同。一是骨、牙、角（這三種材料，使用任何一種都會違犯）。二是製作缽筒。三是為自己製作。四是自己製作或指使他人制作。五是製作完成即構成違犯。其次，根據《多論》有兩種解釋。因此不放入舍墮戒中。第一種解釋容易理解。另外，第二種解釋認為，捨墮戒與不出罪有四種區別。一是歸還物主，如長離等物。二是給予他人，如寶藥等物。三是放入僧團，如乞缽。四是斬斷毀壞，如蠶絲。此戒與前三條戒不同。按照經文的順序進行簡要說明。應該與第四條戒相同。所以說必須毀壞。如果這樣，蠶絲又屬於哪一類呢？回答：蠶絲並非小物件。但只有應該破壞這一層含義。此戒包含兩層含義，所以屬於九十單墮戒。不違犯的情況中。首先說明用其他物品製作筒，因為不是牙、角。如果下面說明牙、角不是用來製作筒的。所以總共有十七種物品。律文中都用『若』字來分隔。一是錫杖頭和鏢𥎞（biāo hù）。鏢，讀音piāo，也可以讀作去聲。是刀劍鞘下面的裝飾。現在說是錫杖的𥎞飾。傘下面的六個字指一件事和兩種物品。指歸中說。傘蓋子就是傘柄上面的傘莖。鬥頭鏢也是傘上面向上承托的部件。用牙角來裝飾斗（根據《寄歸傳》的說法，西國的僧侶大多自己攜帶小傘）。四是纏蓋鬥，不清楚是什麼東西。七是如意，也就是爪杖，用來搔癢。八是玦鈕（jué niǔ），讀音jué。指環狀但不相連的物品。《二衣篇》中說。用衣服纏繞身體后，用帶子圍繞收束。九和七是指匙。十一是鉤衣[金*刮]（guā），讀音guā。指鈕釦中的橫鉤。十二，律文中說。眼藥錍（pī）。十四是揥（tì），讀音tì。律文中正確寫作摘。十六是禪鎮，也就是坐禪時用來鎮頂的物品。

八十七（佛陀在舍衛城。允許比丘製作尼師壇（ni si tan），六群比丘製作得太大，因此制定此戒）。釋文中引用

【English Translation】 English version: The platform responds according to the other party's call. The third case is making auspicious items for others. The fifth case, even if not completed, is auspicious. The precepts explain the methods of violation and repentance. Non-violation refers to not using the aforementioned three items. If it is an item discarded by others and used, it does not constitute a violation.

Eighty-sixth (The Buddha was in Rajagriha. A faithful artisan made needle cases of bone, ivory, and horn for the monks. Because he abandoned his original profession and had no source of livelihood, he was criticized, so this precept was established). The causes of violation are the same as before. First, bone, ivory, and horn (any of these three materials, using any one of them, constitutes a violation). Second, making a bowl case. Third, making it for oneself. Fourth, making it oneself or instructing others to make it. Fifth, completion of the making constitutes a violation. Secondly, according to the Dharmaguptaka Vinaya, there are two interpretations. Therefore, it is not included in the Nissaggiya Pacittiya. The first interpretation is easy to understand. In addition, the second interpretation believes that Nissaggiya Pacittiya and expiation have four differences. First, returning the item to the owner, such as dirgha-loma. Second, giving it to others, such as bhaisajya. Third, placing it in the Sangha, such as a begging bowl. Fourth, cutting and destroying it, such as silk. This precept is different from the previous three precepts. A brief explanation is given in the order of the text. It should be the same as the fourth precept. Therefore, it is said that it must be destroyed. If so, to which category does silk belong? Answer: Silk is not a small item. But it only has the meaning of should be destroyed. This precept contains two meanings, so it belongs to the ninety Pacittiya. In the case of non-violation. First, it is explained that making a case with other items, because it is not ivory or horn. If it is explained below that ivory and horn are not used to make a case. So there are a total of seventeen items. The Vinaya uses the word 'if' to separate them. First, the head of a khakkhara and bhindivala. Bhinda, pronounced biāo, can also be pronounced in the departing tone. It is the decoration below the scabbard of a knife or sword. Now it is said to be the bhindivala decoration of the khakkhara. The six characters below the umbrella refer to one thing and two items. Zhi Gui says. The umbrella cover is the umbrella stem above the umbrella handle. The dautala is also a part that supports upwards on the umbrella. Decorate the dautala with ivory and horn (according to the Jigui Zhuan, monks in Western countries mostly carry small umbrellas themselves). Fourth, chan gai dou, it is not clear what it is. Seventh, ruyi, that is, a claw staff, used for scratching. Eighth, jue niu, pronounced jué. Refers to a ring-shaped but unconnected item. The Two Robes Chapter says. After wrapping the body with clothes, use a belt to wrap and fasten it. Nine and seven refer to a spoon. Eleven is gou yi [金刮], pronounced guā. Refers to the horizontal hook in the button. Twelve, the Vinaya says. Eye medicine pī. Fourteen is ti, pronounced tì. The Vinaya correctly writes zhai. Sixteen is chan zhen*, which is used to suppress the top of the head during meditation.

Eighty-seventh (The Buddha was in Shravasti. He allowed the monks to make nisidana, but the Six Group monks made them too large, so this precept was established). The explanation quotes

律初示尺量。增一尺者。初則一頭一邊增之。今準感通傳。須於四周各增五寸。文下次明結犯。不犯中。得已成者。兩種修改並謂受時即作此意。言兩重者。以過量故褶疊令如。注斥非法。謂部即僧祇十誦等。七百結集四分下文。懺法中。恐人但截外增故特注之。若增量有過亦須截之。餘者謂量外截除者。以不入受持故。準多論者。彼三衣量外須說凈。不說過日犯長。

八十八(佛在舍衛。比丘患瘡。聽作覆瘡衣。六群大作。故制)。此下三戒並不列緣。例上尼師壇作之。但改初緣為異。製法中初明制用。得下示衣體。細軟者不損瘡故。長下示尺量。戒本云長佛四搩手廣二搩手故。不犯中。下三同前故並不出。次科十誦瘡差須凈。以無緣故。

八十九(佛在舍衛。毗舍佉母送雨浴衣。佛令隨上座與不足者。六群大作。故制)。前戒委明求用時節。律中長佛六搩手即一丈二。廣二搩手半則五尺。

九十(佛在釋翅瘦。難陀短佛四指。人遙見謂佛。佛令難陀著黑衣。六群等佛量作。故制)。注戒名過量三衣戒。四分三衣隨身長短。唯以佛衣為分齊。若爾缽量所以同者。答。由體別故(佛用石缽)。衣量別者。以體同故互彰同異則無濫也。示量中初引多論示佛身量。十誦下總會諸文。長下正示尺量。事下

【現代漢語翻譯】現代漢語譯本律中最初規定了尺寸的標準。如果增加一尺，最初是在一頭或一邊增加。現在按照《感通傳》的說法，必須在四周各增加五寸。條文下面說明了結犯的情況。不犯的情況中，得到已經完成的，兩種修改都指受戒時就作此打算。說『兩重』，是因為超過了規定的量，所以要褶疊使之符合。註釋中斥責非法，指的是部派，即僧祇律、十誦律等。《四分律》下文有七百結集的記載。在懺悔法中，恐怕有人只截外邊增加的部分，所以特別加以註釋。如果增加的量過多，也必須截去。『餘者』指的是在規定的量之外截除的部分，因為這部分不屬於受持的範圍。按照《多論》的說法，那裡的三衣在規定的量之外必須說凈，不說凈的話，過了那天就會犯長衣罪。

八十八（佛陀在舍衛城。有比丘生了瘡，允許製作覆蓋瘡的衣服。六群比丘大量製作，所以制定此戒）。下面的三條戒律都沒有列出因緣，可以參照上面的尼師壇的製作方法。只是把最初的因緣改為不同的情況。制定方法中，首先說明了製作用途。『得』字下面說明了衣服的形制。『細軟』是因為不損傷瘡口。『長』字下面說明了尺寸的標準。《戒本》上說長是佛的四搩手，寬是二搩手。不犯的情況中，下面的三種情況和前面相同，所以不再列出。其次，科判中說《十誦律》中瘡好了需要說凈，因為沒有說明因緣。

八十九（佛陀在舍衛城。毗舍佉母送來雨浴衣，佛陀讓隨上座分給不夠的人。六群比丘大量製作，所以制定此戒）。前面的戒律詳細說明了求取和使用的時間。律中說長是佛的六搩手，也就是一丈二尺。寬是二搩手半，也就是五尺。

九十（佛陀在釋翅瘦。難陀的身高比佛陀矮四指。人們遠遠地看見，以為是佛陀。佛陀讓難陀穿黑色的衣服。六群比丘等同於佛陀的尺寸來製作衣服，所以制定此戒）。註釋說這條戒律的名字是過量三衣戒。《四分律》中三衣的尺寸隨身長短而定，只是以佛陀的衣服為標準。如果這樣，缽的尺寸為什麼相同呢？回答說：因為缽的質地不同（佛陀用石缽）。衣服的尺寸不同，是因為質地相同，互相彰顯相同和不同，就不會混淆了。說明尺寸的標準中，首先引用《多論》說明佛陀的身量。《十誦律》下面總括了各種說法。『長』字下面正式說明了尺寸的標準。事情下面

【English Translation】 English version The Vinaya initially established the standard for measurements. If one adds a foot, initially it's added to one end or one side. Now, according to the 'Gantong Zhuan,' it must be increased by five inches on each of the four sides. The text below clarifies the circumstances of committing an offense. Among the non-offenses, obtaining something already made implies that both types of modifications are intended at the time of acceptance. Saying 'twofold' is because it exceeds the prescribed amount, so it's folded to conform. The commentary rebukes illegality, referring to schools like the Mahasanghika Vinaya, the Ten Recitation Vinaya, etc. The 'Four-Part Vinaya' below mentions the seven hundred compilations. In the repentance method, fearing that people might only cut off the outer added part, it's specifically annotated. If the increased amount is excessive, it must also be cut off. 'The rest' refers to the parts cut off outside the prescribed amount, because these parts are not within the scope of acceptance. According to the Mahavibhasa, the three robes there must be declared pure outside the prescribed amount; not declaring it and passing the day incurs the offense of having an excessive robe.

Eighty-eight (The Buddha was in Shravasti. A bhikkhu had sores, and was allowed to make a robe to cover the sores. The Group of Six made a large quantity, hence this precept was established). The following three precepts do not list the causes, and can be made in reference to the Nishisadana above. Only the initial cause is changed to a different situation. In the method of establishment, it first clarifies the purpose of making it. 'Obtained' below indicates the form of the robe. 'Fine and soft' is because it doesn't harm the sores. 'Length' below indicates the standard of measurement. The Pratimoksha says the length is four spans of the Buddha's hand and the width is two spans. Among the non-offenses, the following three are the same as before, so they are not listed again. Next, the section states that in the Ten Recitation Vinaya, when the sores are healed, it needs to be declared pure, because there is no explanation of the cause.

Eighty-nine (The Buddha was in Shravasti. Vishakha's mother sent rain-bathing robes, and the Buddha told the senior monks to distribute them to those who lacked them. The Group of Six made a large quantity, hence this precept was established). The previous precept explained in detail the time for requesting and using it. The Vinaya says the length is six spans of the Buddha's hand, which is one zhang and two chi. The width is two and a half spans, which is five chi.

Ninety (The Buddha was in Shakya. Nanda was four fingers shorter than the Buddha. People saw him from afar and thought he was the Buddha. The Buddha told Nanda to wear black clothes. The Group of Six made robes equal to the Buddha's size, hence this precept was established). The commentary says the name of this precept is the precept against excessive robes. In the Four-Part Vinaya, the size of the three robes depends on the length of the body, only taking the Buddha's robe as the standard. If so, why is the size of the bowl the same? The answer is: because the substance of the bowl is different (the Buddha used a stone bowl). The size of the robes is different because the substance is the same, mutually highlighting the similarities and differences, so there will be no confusion. In explaining the standard of measurement, it first quotes the Mahavibhasa to explain the Buddha's body size. The Ten Recitation Vinaya below summarizes various statements. 'Length' below formally explains the standard of measurement. The matter below

顯略廣在疏中。

四提舍尼篇

初戒(佛在舍衛。世儉谷貴。人多餓死。蓮華色尼入城乞食三日並施比丘。遂餓在道。人譏故制)。犯緣中。第三謂無病也。釋第四初明食體。無下示犯相。文下決通律文。據律緣起。乃尼自食而不云他。今約犯緣自他俱犯。故云通之。初緣中。五分結犯不同本宗。彼據緣起。若據四分緣亦道中。但結戒本須在俗舍。不可和會。不犯中初開親里。疏云。以在俗家人情相委。親非譏故。次有病者疏云。病人苦惱。譏丑不生。置地及遣人者疏云。敬相無絕。所以後開。已下三處開受。譏過少故。

第二(佛在舍衛。眾多比丘與六群白衣家食。六群尼索羹飯越次與六群。因制)。犯緣第二屬於尼也。釋中五分眾中隨得一人呵之。不用語者。謂不須上座呵也。僧祇三呵開者。恐時過故。疏云。聞呵不止非眾容惡。是故聽食(四分一呵不止亦開)。十誦兩處別問者。恐彼此處不相知故。不犯中。初是作法反第三緣。尼自為者反初緣也。若檀越下反第二也。

第三(佛在羅閱城。居士夫婦俱得見諦無所愛惜。供養既多衣食乏盡。招譏故制)。事希者于凡無用。非鈔意故今略明之。五緣成犯。一見諦學家(余凡有信應可犯吉)。二僧作法制(佛令白二制斷。故知無法不犯)。

【現代漢語翻譯】現代漢語譯本：《顯略廣》對此有詳細的疏解。

四提舍尼篇

初戒（佛陀在舍衛城（Śrāvastī）時，正值世道艱難，穀物昂貴，許多人因飢餓而死。蓮華色尼（Utpalavarna）進入城中乞食，連續三天都將食物施捨給比丘（bhikṣu），自己卻餓倒在路邊。人們因此譏諷，佛陀因此制定此戒）。在犯戒的因緣中，第三種情況是指沒有疾病。解釋第四條戒時，首先明確食物的種類。『無下』表明犯戒的情況。『文下』是爲了解釋和貫通律文。根據律的緣起，是比丘尼（bhikṣuṇī）自己食用，而不是說別人。現在根據犯戒的因緣，無論是自己還是他人，都會犯戒，所以說『通之』。在第一個因緣中，《五分律》（Pañcavargika）的結罪與本宗不同。他們根據緣起，如果根據《四分律》（Dharmaguptaka），也屬於『道中』。但是，結戒必須在俗家，不能調和。不犯戒的情況中，首先是允許親屬。疏文中說：『因為在俗家人情相托，親屬不會譏諷。』其次是有疾病的情況，疏文中說：『病人痛苦，不會產生譏諷。』放置食物在地上以及派遣他人送食物的情況，疏文中說：『因為恭敬相待，沒有斷絕關係，所以後來才允許。』以下三種情況是允許接受食物，因為譏諷的過失較少。

第二戒（佛陀在舍衛城時，許多比丘與六群比丘（Chabbaggiya）在白衣（avadāta）家接受食物。六群比丘尼（Chabbaggiya bhikṣuṇī）索要羹飯，越過次序給六群比丘。因此制定此戒）。犯戒的因緣第二種情況是針對比丘尼。解釋中，《五分律》中，大眾中隨便得到一個人呵斥即可，不用語言呵斥，是指不需要上座（thera）呵斥。《僧祇律》（Mahāsāṃghika Vinaya）中三次呵斥才允許，是因為恐怕時間過去了。疏文中說：『聽到呵斥不止住，不是大眾所容忍的惡行，所以允許食用（《四分律》中一次呵斥不止住也允許）。』《十誦律》（Daśabhāṇavāra Vinaya）中兩處分別詢問，是恐怕彼此處不相知。不犯戒的情況中，首先是作法，與第三種因緣相反。比丘尼自己做，與第一個因緣相反。如果檀越（dānapati）這樣做，與第二種因緣相反。

第三戒（佛陀在羅閱城（Rāmagrāma），一位居士（gṛhapati）夫婦都已證得見諦（dṛṣṭisatya），沒有什麼可吝惜的。因為供養太多，導致衣食匱乏，招致譏諷，因此制定此戒）。事情稀少，對於凡夫沒有用處。因為不是鈔文的本意，所以現在簡略地說明。五種因緣構成犯戒：一是見諦的學人（其餘凡夫有信心也應該可以犯戒）。二是僧團作法制定（佛陀命令通過白二羯磨（jñaptidvitiyakarma）制定戒律，所以知道沒有作法就不犯戒）。

【English Translation】 English version: The 'Xian Lue Guang' provides a detailed commentary on this.

The Four Nissaggiya Pācittiya Rules

The First Rule (The Buddha was in Śrāvastī when times were hard, grain was expensive, and many people were starving to death. The bhikkhuni Utpalavarna went into the city to beg for food and gave it to the bhikkhus for three days, starving herself in the process. People criticized her, and the Buddha therefore established this rule). In the circumstances of transgression, the third refers to being without illness. The explanation of the fourth rule first clarifies the types of food. 'Wu xia' indicates the circumstances of transgression. 'Wen xia' is to explain and connect the Vinaya text. According to the origin of the Vinaya, it is the bhikkhuni herself who eats, not someone else. Now, according to the circumstances of transgression, both oneself and others will transgress, so it is said 'tong zhi'. In the first circumstance, the conclusion of offense in the Pañcavargika Vinaya differs from this school. They are based on the origin, and if based on the Dharmaguptaka Vinaya, it also belongs to 'dao zhong'. However, the conclusion of the rule must be in a layperson's house and cannot be reconciled. Among the circumstances of non-offense, the first is allowing relatives. The commentary says: 'Because lay family members entrust each other with affection, relatives will not criticize.' The second is the case of illness, the commentary says: 'The sick person is suffering and no criticism arises.' Placing food on the ground and sending someone to deliver food, the commentary says: 'Because of respectful treatment and no severance of relations, it was later allowed.' The following three cases are allowed to receive food because the fault of criticism is less.

The Second Rule (The Buddha was in Śrāvastī when many bhikkhus and the Chabbaggiya bhikkhus received food in the homes of laypeople. The Chabbaggiya bhikkhunis demanded soup and rice, skipping the order to give it to the Chabbaggiya bhikkhus. Therefore, this rule was established). The second circumstance of transgression is directed at bhikkhunis. In the explanation, in the Pañcavargika Vinaya, it is sufficient to obtain one person from the assembly to scold them, without using language, which means that the elder (thera) does not need to scold them. In the Mahāsāṃghika Vinaya, allowing after three scoldings is because it is feared that time will pass. The commentary says: 'Hearing the scolding and not stopping is an evil not tolerated by the assembly, so eating is allowed (in the Dharmaguptaka Vinaya, not stopping after one scolding is also allowed).' In the Daśabhāṇavāra Vinaya, asking separately in two places is because it is feared that they do not know each other. Among the circumstances of non-offense, the first is performing the act, which is the opposite of the third circumstance. The bhikkhuni doing it herself is the opposite of the first circumstance. If the dānapati does this, it is the opposite of the second circumstance.

The Third Rule (The Buddha was in Rāmagrāma when a householder (gṛhapati) couple had both attained the vision of truth (dṛṣṭisatya) and had nothing to be stingy with. Because they gave too much, they lacked clothing and food, which led to criticism, so this rule was established). The matter is rare and useless for ordinary people. Because it is not the original intention of the commentary, it is now briefly explained. Five circumstances constitute transgression: one is a learner who has seen the truth (the remaining ordinary people with faith should also be able to transgress). The second is the Saṅgha establishing the rule by performing the act (the Buddha ordered the rule to be established through jñaptidvitiyakarma, so it is known that there is no transgression without performing the act).

餘三緣同上下戒。不犯者若先請。若病若從他受。若白二法解等。今下因示誡誥。初出過準下申誡。然今末世雖非聖家招譏無異。故令節約。

第四(佛在釋翅瘦尼拘律園。城中女人送食供養。為賊觸嬈。即制此戒)。初緣險處謂賊怖也。第二不語語即非犯。佛言。應語諸婦女。莫出道路有賊怖。若已出城應語言。莫至僧伽灆中(以寺去城遠故)。三無病者。律云。若故持食來聽病人受。第四律云。若有施主以食置地。若教人與。二皆不犯。故云除也。不犯者。若來受教敕聽法自食令授。

眾學篇罪無眼量故云眾。易犯難持故令學。唯此篇題與前迥異。敘意云諸門者即指上下諸篇。數十者下釋五十餘條耳。對望諸篇故云復敘。此篇既略學者多迷。或是時須何宜不識。故今記中隨相點之。委釋教旨如戒本疏。又前諸戒並列犯緣。此獨無者由故誤皆制動即成犯。必欲強立準具五緣。如雲一是涅槃僧二知三無緣(病等諸開)。四不齊整五隨著犯。自余例此可知。

初戒(佛在舍衛。六群不齊整著內衣。居士譏言。如俳說人如王大臣無異故制。此篇百戒多在舍衛。多因六群。下更不出。時有別者隨為點之)。名云涅槃僧者。此云內衣即是裙也。以西土裙法橫疊圍身。長繩四繞抽拔使正。多致不齊。此間作裙

並連腰帶。但著有高下亦違律制。當依母論踝上三指。即為齊整。釋不齊中。非法有四。初是高下二象鼻。三多羅葉者。西域記云。形如棕櫚用比兩角。四細褶者止得前後兩跨為四褶。多則非法。今時蕈簡同彼女流非道服矣。示犯中。此中結犯。獨異諸篇。良由輕細喜犯難護。故則雙結。誤復不開。聖意弘深粗情莫曉。自非謹攝信難窮矣。疏云。應懺吉者對首一說。失儀之罪責心悔也。已后諸戒犯相無異。故指並同。不犯中。𨄔時耎反腳脛也。村外不為他譏。作無道中有所不暇故也。

第二(居士譏言。如俗無異)。初標名。律下釋不齊相。四過同上。褶安緣者似今裙類。或云。安左臂緣上。僧祇齊整披衣不得如纏軸。當通肩披著紐齊兩角。左手捉時不得出角如羊耳。

第三(譏云。無有斬愧如王大臣)。初標名。謂下示相。僧祇云。若值風雨得抄一邊。偏袒右肩得抄左邊。通肩披者得抄右邊。不見肘也。見長老比丘還即下之。若下明不犯。第四同上但坐為別。衣纏頸戒(譏詞同上)。捉角肩上以緣繞頸也。覆頭戒(譏云。覆頭如盜賊)不犯中。今時帽覆入俗須除。禮佛侍上皆為媟慢。但患寒有病例準開之。跳行戒(譏云。不慚入室如似鳥雀)。蹲坐戒(蹲坐倒地形露招譏)。尻苦刀反臀也。不犯中。禮

【現代漢語翻譯】現代漢語譯本

並連腰帶。但是穿著有高有低也違反了戒律制度。應當按照《母論》所說，在腳踝以上三指的位置，才是整齊的。解釋不整齊的情況中，非法的情況有四種：第一是高低不平，第二是象鼻（腰帶末端如象鼻般下垂），第三是多羅葉（腰帶兩角如多羅葉般展開，西域記中說，形狀像棕櫚葉，用來比喻兩角），第四是細褶（只能在前後兩跨各有兩褶，總共四褶，多了就是非法的）。現在（有些腰帶）像蘑菇傘一樣簡單，和女子的服飾一樣，不是僧侶應穿的道服了。顯示觸犯（戒律）的情況中，這裡的結犯（指觸犯戒律）與其他篇章不同，因為（腰帶）輕細容易觸犯，難以防護，所以要雙重結罪。如果誤犯而沒有及時改正，聖人的用意深遠，粗略的情感難以理解，如果不是謹慎攝持，很難窮盡其中的道理。《疏》中說，應該懺悔吉祥的事情，對著一個人說。失儀的罪過，責備的是內心的悔意。之後其他的戒律，觸犯的情況沒有不同，所以指出（這些戒律）並相同。不觸犯（戒律）的情況中，𨄔時（耎反）指腳脛。在村外，不會被他人譏笑，因為在沒有道義的地方，有所不暇顧及。

第二（居士譏諷說：『和世俗之人沒有區別』）。首先標明名稱。律下解釋不整齊的樣子，四種過失和上面相同。褶安緣（是一種服裝），類似現在的裙子。或者說，安在左臂的邊緣上。僧祇（的規定是），整齊地披衣，不能像纏繞軸一樣。應當通肩披著，鈕釦對齊兩角。左手拿著的時候，不能讓角露出來，像羊耳朵一樣。

第三（譏諷說：『沒有慚愧之心，像國王大臣一樣』）。首先標明名稱。下面顯示（披衣的）樣子。《僧祇律》中說，如果遇到風雨，可以抄起一邊（的衣服）。偏袒右肩的時候，可以抄起左邊（的衣服）。通肩披著的時候，可以抄起右邊（的衣服），（目的是）不露出肘部。見到長老比丘，還要立即放下（抄起的衣服）。如果放下（衣服），表明不觸犯（戒律）。第四種情況和上面相同，只是坐著的時候有所區別。衣纏頸戒（譏諷的言辭和上面相同）。捉住（衣服的）角，放在肩膀上，用邊緣纏繞頸部。覆頭戒（譏諷說：『蒙著頭，像盜賊一樣』）。不觸犯（戒律）的情況中，現在用帽子矇頭，進入世俗（的場合）需要摘掉。禮佛侍奉（時矇頭），都是輕慢的行為。只是擔心寒冷，有疾病的情況，可以準許（矇頭）。跳行戒（譏諷說：『不慚愧地進入室內，像鳥雀一樣』）。蹲坐戒（蹲坐，導致身體倒塌，暴露身體，招致譏笑）。尻（苦刀反）指臀部。不觸犯（戒律）的情況中，禮（拜時可以蹲坐）。 English version

Adjoining and connecting waistbands. However, wearing them too high or too low also violates the monastic rules. According to the Mula-sarvastivada-vinaya (Mother Treatise), the proper position is three fingers above the ankle, which is considered neat and proper. In explaining what is not neat, there are four improper situations: first, being too high or too low; second, 'elephant trunks' (where the ends of the waistband hang down like elephant trunks); third, tala leaves (where the two corners of the waistband spread out like tala leaves; the Xiyu Ji (Records of the Western Regions) says that they resemble palm leaves and are used to compare the two corners); and fourth, fine pleats (only two pleats are allowed on each of the front and back panels, for a total of four pleats; more than that is improper). Nowadays, some waistbands are as simple as mushroom caps, resembling women's clothing, and are not the proper monastic robes for monks. In showing the offenses, the offenses here are different from other sections because (the waistband) is light and easy to violate, and difficult to protect, so the offenses are doubled. If one mistakenly violates and does not correct it in time, the intention of the sages is profound, and crude emotions are difficult to understand. If one is not careful and restrained, it is difficult to exhaust the reasons for this. The commentary says that one should confess auspicious matters, speaking to one person. The offense of improper conduct is blamed on the mind's remorse. After this, the circumstances of violating other precepts are no different, so it is pointed out that (these precepts) are the same. In situations where one does not violate (the precepts), 𨄔shi (耎反) refers to the shin. Outside the village, one will not be ridiculed by others, because in places without morality, there is no time to attend to everything.

Second (The layman ridiculed, 'No different from ordinary people'). First, state the name. The rules below explain the appearance of being unkempt. The four faults are the same as above. Zhe An Yuan (褶安緣) is a type of clothing similar to modern skirts. Or it is said to be placed on the edge of the left arm. According to the Sanghika-vinaya, when wearing the robe neatly, one should not wrap it like a spool. It should be worn over both shoulders, with the buttons aligned with the two corners. When holding it with the left hand, one should not let the corners stick out like sheep's ears.

Third (Ridiculed, 'Without shame, like kings and ministers'). First, state the name. Below shows the appearance (of wearing the robe). The Sanghika-vinaya says that if there is wind or rain, one can lift one side (of the robe). When exposing the right shoulder, one can lift the left side (of the robe). When wearing it over both shoulders, one can lift the right side (of the robe) (the purpose is) not to expose the elbow. When seeing an elder bhikkhu, one should immediately lower (the lifted robe). If one lowers (the robe), it indicates that one does not violate (the precept). The fourth situation is the same as above, but there is a difference when sitting. Precept of wrapping the robe around the neck (the words of ridicule are the same as above). Grasp the corner (of the robe), place it on the shoulder, and wrap the edge around the neck. Precept of covering the head (ridiculed, 'Covering the head like a thief'). In situations where one does not violate (the precept), nowadays, when covering the head with a hat, one needs to remove it when entering secular (occasions). Covering the head when paying homage to the Buddha is disrespectful. Only if one is worried about the cold or has an illness can it be allowed (to cover the head). Precept of jumping (ridiculed, 'Shamelessly entering the room like a bird'). Precept of squatting (squatting, causing the body to collapse, exposing the body, inviting ridicule). Kao (尻) refers to the buttocks. In situations where one does not violate (the precept), (one can squat) during prostration.

【English Translation】 Adjoining and connecting waistbands. However, wearing them too high or too low also violates the monastic rules. According to the Mula-sarvastivada-vinaya (Mother Treatise), the proper position is three fingers above the ankle, which is considered neat and proper. In explaining what is not neat, there are four improper situations: first, being too high or too low; second, 'elephant trunks' (where the ends of the waistband hang down like elephant trunks); third, tala leaves (where the two corners of the waistband spread out like tala leaves; the Xiyu Ji (Records of the Western Regions) says that they resemble palm leaves and are used to compare the two corners); and fourth, fine pleats (only two pleats are allowed on each of the front and back panels, for a total of four pleats; more than that is improper). Nowadays, some waistbands are as simple as mushroom caps, resembling women's clothing, and are not the proper monastic robes for monks. In showing the offenses, the offenses here are different from other sections because (the waistband) is light and easy to violate, and difficult to protect, so the offenses are doubled. If one mistakenly violates and does not correct it in time, the intention of the sages is profound, and crude emotions are difficult to understand. If one is not careful and restrained, it is difficult to exhaust the reasons for this. The commentary says that one should confess auspicious matters, speaking to one person. The offense of improper conduct is blamed on the mind's remorse. After this, the circumstances of violating other precepts are no different, so it is pointed out that (these precepts) are the same. In situations where one does not violate (the precepts), 𨄔shi (耎反) refers to the shin. Outside the village, one will not be ridiculed by others, because in places without morality, there is no time to attend to everything. Second (The layman ridiculed, 'No different from ordinary people'). First, state the name. The rules below explain the appearance of being unkempt. The four faults are the same as above. Zhe An Yuan (褶安緣) is a type of clothing similar to modern skirts. Or it is said to be placed on the edge of the left arm. According to the Sanghika-vinaya, when wearing the robe neatly, one should not wrap it like a spool. It should be worn over both shoulders, with the buttons aligned with the two corners. When holding it with the left hand, one should not let the corners stick out like sheep's ears. Third (Ridiculed, 'Without shame, like kings and ministers'). First, state the name. Below shows the appearance (of wearing the robe). The Sanghika-vinaya says that if there is wind or rain, one can lift one side (of the robe). When exposing the right shoulder, one can lift the left side (of the robe). When wearing it over both shoulders, one can lift the right side (of the robe) (the purpose is) not to expose the elbow. When seeing an elder bhikkhu, one should immediately lower (the lifted robe). If one lowers (the robe), it indicates that one does not violate (the precept). The fourth situation is the same as above, but there is a difference when sitting. Precept of wrapping the robe around the neck (the words of ridicule are the same as above). Grasp the corner (of the robe), place it on the shoulder, and wrap the edge around the neck. Precept of covering the head (ridiculed, 'Covering the head like a thief'). In situations where one does not violate (the precept), nowadays, when covering the head with a hat, one needs to remove it when entering secular (occasions). Covering the head when paying homage to the Buddha is disrespectful. Only if one is worried about the cold or has an illness can it be allowed (to cover the head). Precept of jumping (ridiculed, 'Shamelessly entering the room like a bird'). Precept of squatting (squatting, causing the body to collapse, exposing the body, inviting ridicule). Kao (尻) refers to the buttocks. In situations where one does not violate (the precept), (one can squat) during prostration.

懺等跪同蹲故。叉腰戒(譏云。以手叉腰。如人新婚得志憍放。又坐戒妨比座故)。匡肘謂兩肘有如匡器焉。開緣指上即有病肩臂有瘡。僧寺內等。搖身戒(譏云。如王大臣)戾曲也。掉臂戒(譏嫌同上)前卻卻即后也。不犯中。余緣者或惡獸或擔刺。舉手遮者貫上三事。浮渡者必掉兩臂故。覆身戒(譏云。不好覆身如婆羅門)。此以正行列為戒本。如齊整靜點用意平缽等。或標過床。逐戒尋之。左右視戒(譏云。如盜竊人)。靜點戒(譏言。如婆羅門無有正法)。施食者如供聖咒愿等。戲笑戒(譏云。不慚戲笑如獼猴)。已前諸戒並謂入聚落中。乖越威儀不生世善。若在伽藍豈得不爾。但緣起在俗。故結為戒。時開寺內非是常途。安有處寺而容縱放。教誡律儀並明寺內威儀之行。義準諸戒內外通犯。學者思之。勿謂無過。用意受食戒(由不用意捐棄羹飯。譏云。沙門無厭貪心多食。如谷貴時)。平缽二戒(譏亦如上)。古師云。離偏斜過。謂擎缽不正。今師約食故云非溢。等食戒(居士下飯已入內取羹還食飯已盡。與彼羹已復還取飯還食羹盡。譏云。似餓人)。正須者謂隨食盡已更須受益。非貪速故。次食戒(譏言。如豬狗牛驢駱駝烏鳥)。棑缽中戒(譏嫌同上)。自索食戒(譏云。何有正法。受取無厭)。飯覆羹

戒(譏言。如飢餓人)。視比座戒(見比座分多便云。居士有愛故制)。系缽戒(因左右顧視不覺。比座取缽藏之)。大揣張口含飯語三戒(譏同次食)。擲口戒(譏言如似幻師)。遺落(譏云。如狗牛驢駱駝鳥鳥)。頰食(譏云。如獼猴食)。嚼飯噏飯舐食三戒(招譏同上遺落)。言半在手者。西土手摶食故。此方餅果亦多用手。縱用匙箸亦準手犯。下列諸物開殘在手。注云無開菜者。文雖不出意準開之。垢汗開舐。以非食故。振手戒(譏云。無有正法如王大臣)。未受食污手。或容粘綴故。把散飯戒(譏言。如雞鳥)。或誦為爬非。此謂手握而落。對前遺振須分別相。餘剩在手即是遺落。揮散左右名振手。摶握令落為手把。汗手捉器戒(譏云。無法如王大臣)。謂捉己器。必捉僧器則觸僧食不論手污不污。併名惡觸。草葉上者此謂口受非手捉故。棄缽水戒(因飯狼藉譏云。多受如餓人)。生草凈水立大小便三戒(並譏云。如豬狗駱駝牛驢等)。從初至此五十一戒。明敬僧威儀(文列四十一。並衣纏頸下十條各有白衣舍坐)。不恭敬者總明八戒。明敬法威儀。五十二反抄衣。五十三衣纏頸。五十四覆頭。五十五裹頭。五十六又腰。五十七著革屣。五十八著木屐。五十九騎乘。不得佛塔下至舒腳坐二十六條。明敬佛威

【現代漢語翻譯】現代漢語譯本戒(譏言。如飢餓人)：戒律（被譏諷，就像飢餓的人一樣）。視比座戒(見比座分多便云。居士有愛故制)：看著鄰座的比丘，如果看到他分到的食物多，就說：『這是因為居士偏愛他，所以才制定這樣的戒律』。系缽戒(因左右顧視不覺。比座取缽藏之)：因為左右張望而沒有察覺，鄰座的比丘拿走他的缽藏起來。大揣張口含飯語三戒(譏同次食)：大口揣飯、張口、含著飯說話這三條戒律（被譏諷，就像一起吃飯一樣）。擲口戒(譏言如似幻師)：把食物扔進口中（被譏諷，就像幻術師一樣）。遺落(譏云。如狗牛驢駱駝鳥鳥)：掉落食物（被譏諷，就像狗、牛、驢、駱駝、鳥一樣）。頰食(譏云。如獼猴食)：把食物塞滿腮幫子（被譏諷，就像獼猴一樣）。嚼飯噏飯舐食三戒(招譏同上遺落)：咀嚼食物發出聲音、吸溜食物、舔食食物這三條戒律（招致的譏諷與上面掉落食物相同）。言半在手者。西土手摶食故。此方餅果亦多用手。縱用匙箸亦準手犯。下列諸物開殘在手。注云無開菜者。文雖不出意準開之。垢汗開舐。以非食故：『說話時食物還在手中』，這是因為西域用手抓食物。這裡（指中國）的餅和水果也多用手拿。即使使用勺子或筷子，也算觸犯戒律。下面列出的物品可以拿著殘餘的部分。註釋說沒有可以拿著的蔬菜，雖然文字沒有明確指出，但意思是可以的。污垢和汗水可以舔舐，因為它們不是食物。振手戒(譏云。無有正法如王大臣)：抖動雙手（被譏諷，說：『沒有正法，就像國王和大臣一樣』）。未受食污手。或容粘綴故：沒有接受食物時，手是髒的，或許會粘上東西。把散飯戒(譏言。如雞鳥)：用手抓散飯（被譏諷，就像雞和鳥一樣）。或誦為爬非。此謂手握而落。對前遺振須分別相。餘剩在手即是遺落。揮散左右名振手。摶握令落為手把：或者唸誦為『爬』是不對的。這裡指的是用手握住食物然後掉落。需要與前面的『遺落』和『振手』區分開來。剩餘的食物在手中就是『遺落』。揮動雙手散落食物叫做『振手』。握緊食物使之掉落叫做『手把』。汗手捉器戒(譏云。無法如王大臣)：用沾滿汗水的手拿取器皿（被譏諷，說：『沒有法度，就像國王和大臣一樣』）。謂捉己器。必捉僧器則觸僧食不論手污不污。併名惡觸。草葉上者此謂口受非手捉故：指的是拿自己的器皿。如果拿僧眾的器皿，就觸犯了僧眾的食物，不論手臟不臟，都叫做『惡觸』。放在草葉上，指的是用口接，而不是用手拿。棄缽水戒(因飯狼藉譏云。多受如餓人)：倒掉缽中的水（因為飯菜狼藉，被譏諷，說：『接受太多，就像餓鬼一樣』）。生草凈水立大小便三戒(並譏云。如豬狗駱駝牛驢等)：在生草上、凈水中站著大小便這三條戒律（都被譏諷，就像豬、狗、駱駝、牛、驢等一樣）。從初至此五十一戒。明敬僧威儀(文列四十一。並衣纏頸下十條各有白衣舍坐)。不恭敬者總明八戒。明敬法威儀：從開始到這裡總共五十一戒，說明了恭敬僧眾的威儀（文字列出了四十一戒，加上衣纏頸下十條，各有白衣舍坐）。不恭敬的行為總共說明了八戒，說明了恭敬佛法的威儀。五十二反抄衣。五十三衣纏頸。五十四覆頭。五十五裹頭。五十六又腰。五十七著革屣。五十八著木屐。五十九騎乘。不得佛塔下至舒腳坐二十六條。明敬佛威：第五十二條是反抄衣，第五十三條是衣纏頸，第五十四條是覆頭，第五十五條是裹頭，第五十六條是又腰，第五十七條是穿革屣，第五十八條是穿木屐，第五十九條是騎乘。不得在佛塔下至舒腳坐這二十六條，說明了恭敬佛的威儀。

【English Translation】 English version 戒 (譏言。如飢餓人) : '戒' (jìe) (Precepts) (being ridiculed, like a hungry person). 視比座戒 (見比座分多便云。居士有愛故制) : '視比座戒' (shì bǐ zuò jìe) (Looking at the neighboring monk's precepts) (seeing that the neighboring monk receives more, then saying, 'This is because the layperson favors him, so this precept was established'). 系缽戒 (因左右顧視不覺。比座取缽藏之) : '系缽戒' (xì bō jìe) (Attached bowl precept) (because of looking around and not noticing, the neighboring monk takes his bowl and hides it). 大揣張口含飯語三戒 (譏同次食) : '大揣張口含飯語三戒' (dà chuǎi zhāng kǒu hán fàn yǔ sān jìe) (Three precepts of stuffing food, opening the mouth, and speaking with food in the mouth) (being ridiculed, like eating together). 擲口戒 (譏言如似幻師) : '擲口戒' (zhì kǒu jìe) (Throwing food into the mouth precept) (being ridiculed, like a magician). 遺落 (譏云。如狗牛驢駱駝鳥鳥) : '遺落' (yí luò) (Dropping food) (being ridiculed, like a dog, cow, donkey, camel, or bird). 頰食 (譏云。如獼猴食) : '頰食' (jiá shí) (Cheek eating) (being ridiculed, like a macaque eating). 嚼飯噏飯舐食三戒 (招譏同上遺落) : '嚼飯噏飯舐食三戒' (jiáo fàn xī fàn shì shí sān jìe) (Three precepts of chewing food loudly, slurping food, and licking food) (inviting the same ridicule as dropping food above). 言半在手者。西土手摶食故。此方餅果亦多用手。縱用匙箸亦準手犯。下列諸物開殘在手。注云無開菜者。文雖不出意準開之。垢汗開舐。以非食故 : '言半在手者' (yán bàn zài shǒu zhě). Those who have food halfway in their hand. Because in the Western lands, they eat by grasping food with their hands. Here (China), cakes and fruits are also often eaten with hands. Even if using spoons or chopsticks, it is still considered a violation. The following items can be held with remnants in hand. The note says there are no vegetables that can be held, although the text does not explicitly say so, the meaning is that it is permissible. Dirt and sweat can be licked because they are not food. 振手戒 (譏云。無有正法如王大臣) : '振手戒' (zhèn shǒu jìe) (Shaking hands precept) (being ridiculed, saying, 'There is no proper Dharma, like kings and ministers'). 未受食污手。或容粘綴故 : '未受食污手' (wèi shòu shí wū shǒu). Hands are dirty before receiving food. Perhaps they may stick to something. 把散飯戒 (譏言。如雞鳥) : '把散飯戒' (bǎ sàn fàn jìe) (Grasping scattered rice precept) (being ridiculed, like chickens and birds). 或誦為爬非。此謂手握而落。對前遺振須分別相。餘剩在手即是遺落。揮散左右名振手。摶握令落為手把 : Or reciting it as 'crawling' is incorrect. This refers to holding food in the hand and dropping it. It is necessary to distinguish it from the previous 'dropping' and 'shaking'. Remaining food in the hand is 'dropping'. Scattering food to the left and right is called 'shaking hands'. Holding and dropping is called 'hand grasping'. 汗手捉器戒 (譏云。無法如王大臣) : '汗手捉器戒' (hàn shǒu zhuō qì jìe) (Holding utensils with sweaty hands precept) (being ridiculed, saying, 'There is no Dharma, like kings and ministers'). 謂捉己器。必捉僧器則觸僧食不論手污不污。併名惡觸。草葉上者此謂口受非手捉故 : Refers to holding one's own utensils. If one holds the utensils of the Sangha, then one defiles the food of the Sangha, regardless of whether the hands are dirty or not. This is called 'evil touch'. Placing it on grass leaves means receiving it with the mouth, not holding it with the hands. 棄缽水戒 (因飯狼藉譏云。多受如餓人) : '棄缽水戒' (qì bō shuǐ jìe) (Discarding bowl water precept) (because the food is scattered, being ridiculed, saying, 'Receiving too much, like a hungry ghost'). 生草凈水立大小便三戒 (並譏云。如豬狗駱駝牛驢等) : '生草凈水立大小便三戒' (shēng cǎo jìng shuǐ lì dà xiǎo biàn sān jìe) (Three precepts of standing to urinate and defecate on fresh grass and in clean water) (all being ridiculed, like pigs, dogs, camels, cows, donkeys, etc.). 從初至此五十一戒。明敬僧威儀 (文列四十一。並衣纏頸下十條各有白衣舍坐)。不恭敬者總明八戒。明敬法威儀 : From the beginning to here, there are fifty-one precepts. Explaining the proper conduct of respecting the Sangha (the text lists forty-one, plus ten with clothes wrapped around the neck, each with laypeople giving up their seats). Those who are not respectful are generally explained with eight precepts. Explaining the proper conduct of respecting the Dharma. 五十二反抄衣。五十三衣纏頸。五十四覆頭。五十五裹頭。五十六又腰。五十七著革屣。五十八著木屐。五十九騎乘。不得佛塔下至舒腳坐二十六條。明敬佛威 : Fifty-two is turning up the hem of the robe. Fifty-three is wrapping the robe around the neck. Fifty-four is covering the head. Fifty-five is wrapping the head. Fifty-six is wrapping the waist. Fifty-seven is wearing leather sandals. Fifty-eight is wearing wooden clogs. Fifty-nine is riding. The twenty-six items from not being allowed under the pagoda to stretching out the legs while sitting explain the proper conduct of respecting the Buddha.

儀。六十塔中宿。六十一塔中藏物。今時愚教多於殿塔著物。一一隨犯。況加無知。著革屣中。收五戒故云諸也。六十二著入塔。六十三捉入。六十四著繞。六十五著富羅入。六十六捉入。六十七塔下食戒(初制不得塔下貪。后開有緣聽塔下食。但不污地)。比見多在佛殿設齊。背像安坐。果菜棄遺縱橫污地。違制雖輕惡業彌重。有識高士愿速改過。自余愚叟何足語之。開二頭陀者。或有所棄不容身起。故聽聚邊。擔死屍等者。總包九戒。六十八擔尸。六十九埋屍。七十塔下燒。七十一向塔燒。七十二四邊燒。七十三持衣床塔下過。七十四塔下大小便。七十五向塔。七十六繞四邊。七十七持佛像中。三開者即上病須此道強力呼也。下略六戒。七十八塔下嚼楊枝。七十九向塔。八十繞四邊。八十一塔下涕唾。八十二向塔。八十三繞四邊。八十四向塔坐戒中。間隔者有物障也。文略。八十五安佛下房(在拘薩羅國制)。或有病。或命梵難皆開。從人坐已立下十五戒出能敬之人。於四儀中雜明敬上三寶行。八十六人坐己立說法戒。八十七人臥。八十八人在座。八十九人在高座。九十人在前行。九十一人在高經行處。九十二人在道。九十三攜手在道(由攜手在道遮他男女遭譏。故制)。九十四上樹戒(比丘在大樹上安居。于上

【現代漢語翻譯】現代漢語譯本儀。六十、在塔中住宿。六十一、在塔中藏匿物品。現在愚昧的僧人多在佛殿和塔中放置物品，每一項都屬於違犯戒律。更何況是無知的人，將鞋子放在其中。因為收攝五戒，所以說是『諸也』。六十二、穿著鞋進入塔內。六十三、拿著東西進入塔內。六十四、穿著鞋繞塔。六十五、穿著富羅（一種鞋子）進入塔內。六十六、拿著東西進入塔內。六十七、在塔下吃飯的戒律（最初制定不得在塔下貪吃，後來開許有因緣的人可以在塔下吃飯，但不可以弄髒地面）。現在常見到在佛殿里擺設齋飯，背對著佛像安坐，果菜殘渣隨意丟棄，弄髒地面。雖然違犯的戒律輕微，但惡業卻很重。有見識的高士希望迅速改正過錯，至於那些愚昧的老人，又何必和他們說這些呢？開許二頭陀（指行腳僧）的情況是，或者有所丟棄的東西，不容許起身去撿，所以允許堆放在旁邊。擔死屍等情況，總共包括九條戒律。六十八、擔死屍。六十九、埋死屍。七十、在塔下焚燒屍體。七十一、對著塔焚燒屍體。七十二、在塔的四邊焚燒屍體。七十三、拿著衣服和床從塔下經過。七十四、在塔下大小便。七十五、對著塔大小便。七十六、繞著塔的四邊大小便。七十七、拿著佛像在其中走動。三種開許的情況，就是上面說的生病需要這樣做，或者需要大聲呼喊。下面省略六條戒律。七十八、在塔下嚼楊枝（一種清潔牙齒的樹枝）。七十九、對著塔嚼楊枝。八十、繞著塔的四邊嚼楊枝。八十一、在塔下吐痰。八十二、對著塔吐痰。八十三、繞著塔的四邊吐痰。八十四、對著塔坐的戒律中，間隔指的是有東西阻擋。文字省略。八十五、在佛像下面的房間里安住（在拘薩羅國制定的）。或者有疾病，或者面臨死亡，梵難（指婆羅門）都可以開許。從有人坐下到站起來，有十五條戒律，是爲了表示對能尊敬的人的尊敬。在四威儀中，雜糅地說明了恭敬三寶的行為。八十六、有人坐著自己站起來說法的戒律。八十七、有人躺著。八十八、有人在座位上。八十九、有人在高座上。九十、有人在前面行走。九十一、有人在高處經行的地方。九十二、有人在道路上。九十三、在道路上攜手（因為在道路上攜手會引起他人對男女關係的譏諷，所以制定此戒）。九十四、上樹戒（比丘在大樹上安居，在樹上……）

【English Translation】 English version Rules. 60. Lodging in a stupa. 61. Hiding objects in a stupa. Nowadays, ignorant monks often place objects in temples and stupas, each instance being a violation of the precepts. Moreover, ignorant people place shoes inside. Because it encompasses the five precepts, it is referred to as 'all.' 62. Entering a stupa wearing shoes. 63. Entering a stupa carrying something. 64. Circumambulating a stupa wearing shoes. 65. Entering a stupa wearing 'fuluo' (a type of shoe). 66. Entering a stupa carrying something. 67. The precept against eating under a stupa (initially, it was forbidden to eat greedily under a stupa; later, it was permitted for those with a reason to eat under a stupa, but without dirtying the ground). It is now common to see monks setting up meals in temples, sitting with their backs to the Buddha image, and discarding fruit and vegetable scraps haphazardly, dirtying the ground. Although the violation is minor, the negative karma is heavy. Wise individuals should quickly correct their mistakes; as for the ignorant old men, what is the point of telling them? The permitted situation for two 'dhuta' (ascetic monks) is when something is dropped and they cannot get up to retrieve it, so they are allowed to pile it up nearby. Carrying a corpse, etc., encompasses nine precepts in total. 68. Carrying a corpse. 69. Burying a corpse. 70. Burning a corpse under a stupa. 71. Burning a corpse facing a stupa. 72. Burning a corpse on all four sides of a stupa. 73. Passing under a stupa with clothes and a bed. 74. Urinating or defecating under a stupa. 75. Urinating or defecating facing a stupa. 76. Urinating or defecating around all four sides of a stupa. 77. Carrying a Buddha image among them. The three permitted situations are when one is sick and needs to do so, or needs to shout loudly. The following six precepts are omitted. 78. Chewing a 'yangzhi' (a twig used for cleaning teeth) under a stupa. 79. Chewing a 'yangzhi' facing a stupa. 80. Chewing a 'yangzhi' around all four sides of a stupa. 81. Spitting under a stupa. 82. Spitting facing a stupa. 83. Spitting around all four sides of a stupa. 84. In the precept against sitting facing a stupa, 'interval' refers to something obstructing the view. The text is abbreviated. 85. Residing in a room below a Buddha image (established in the country of Kosala). Or if there is illness, or facing death, 'Brahmanas' (referring to Brahmins) are all permitted. From the time someone sits down to the time they stand up, there are fifteen precepts, to show respect for those who are worthy of respect. Among the four modes of conduct, the practice of respecting the Three Jewels is explained in a mixed manner. 86. The precept against someone sitting while you stand up to teach the Dharma. 87. Someone lying down. 88. Someone on a seat. 89. Someone on a high seat. 90. Someone walking in front. 91. Someone in a high place for walking meditation. 92. Someone on the road. 93. Holding hands on the road (because holding hands on the road can cause others to criticize the relationship between men and women, this precept was established). 94. The precept against climbing a tree (a bhikkhu residing in a large tree, on the tree...)

大小便。樹神瞋欲斷其命。故制)。九十五杖絡囊戒(跋難陀絡囊中盛缽貫杖頭擔。居士謂是官人皆下道避。因制)。九十六持杖人說法。九十七持劍人。九十八持矛人。九十九持刀人。一百持蓋人。示開緣中有二。初示病緣通開可成。不下次明王臣。別顯敬法諸戒。初示開。良下顯意。初下明開制隨時。黔黑也黎眾也。言黑首眾人即召生民也。結略中初指廣。通外部者疏云。僧祇六十六戒十八戒四分無。十誦一百七戒四十七四分無。五分一百戒四十四戒四分無。解脫九十六戒五十三四分無(檢諸戒本尋之)。意下次顯略且局本宗。欲令易見。此雖不引上下威儀亦自具之。此下囑累威儀。決正法者古云。道儼律師所出二十卷。或恐指教誡儀為決正法耳。滅諍一篇所以不釋者。以相雜難明。末世稀用。既非鈔意故此削之。如集義鈔戒疏具委。

四分律行事鈔資持記中三下

四分律行事鈔資持記中四上

釋持犯篇

持犯名義。如下名字門自釋。持謂執持。犯即侵犯。並從本受。而建斯名。篇列七門。遍該法界。是開解之龜鏡。實立行之楷模。解行所憑故云方軌。注分二段。初敘此篇來意。上二句指前篇。約事分者。顯示別相故。至下三句生起此篇。言統明者。示總義故。是則二篇皆宗戒本。但前

是別釋。此據總論耳。故甄別者。正顯篇意。甄即是簡。即前隨相是所簡。此篇七章為能簡。或可據論持犯。理合同篇。今望總義別在后明。故云甄別。若下次辨前後。由途謂相因次第。常途著撰先總后別。如戒業疏。並前列總義。后釋別文。今此反之。故特點示。意在新學取解易耳。指宗中。初二句嘆相深。上句標示。下句正嘆。初中。上二字示能詮之廣。下四字明所詮所歸。言其唯者。此有二釋。謂依體起行。行有順違。遂分持犯。機緣非一。制等塵沙。攝為能詮。號毗尼藏。考其本制非別所明。此通約教本釋也。又四分一律。初列僧尼戒本。是止持。翻成作犯。后二十犍度等。是作持違則止犯。且據大約為言。若論相兼則一部始終四行皆備。此別就部文釋也。下句正嘆由是總義。故曰寔深。總是詮相之大綱。義乃文外之通理。對前別事。二並非深。非下三句明難解。初二句簡人。上句簡學功。蓋有積學至困而不能洞微者非學也。下句簡解能。蓋有窮幽從僻而不能盡理者非解也。或可兩句四義釋之。初約學久。次約解明。三是功深。四謂理正。則下顯難反明是此人者始可與論持犯則易見也。敘古中。初二句示古以其難故。無敢改作。歷代者。通指諸師鈔疏。如序所列。遵猶循也。術音遂路也。雖下二句遮妨。上句

【現代漢語翻譯】是『別釋』（Vishesha）。這是根據總論來說的。所以說『甄別』，正是爲了彰顯篇章的意義。『甄』就是簡擇，即前面所說的『隨相』是所簡擇的對象，此篇七章是能簡擇的主體。或者可以根據論典來判斷持戒和犯戒，其理與本篇相合。現在從總義上來看，『別』在後面會說明，所以說是『甄別』。如果下次辨別前後，由途徑謂之相因次第。通常的著述是先總后別，如《戒業疏》，也是先列出總義，后解釋別文。現在這裡反過來了，所以特意標示出來，意思是讓新學者容易理解。指向宗中，最初兩句讚歎相的深奧。上句是標示，下句是正式讚歎。最初一句中，『上』二字表示能詮的廣泛，下面四字說明所詮釋的歸宿。說『唯』的原因，這裡有兩種解釋。一是說依體起行，行有順有違，於是就分出了持戒和犯戒，機緣不是唯一的，戒律等如塵沙般眾多，都攝入能詮，稱為毗尼藏（Vinaya-pitaka）。考察其根本制定，並非個別說明，這是從教本上通盤解釋。二是說四分律（Dharmaguptaka Vinaya）中，最初列出僧尼戒本，是止持，翻譯過來就是作犯。後面的二十犍度等，是作持，違背了就是止犯。且根據大概情況來說。如果從相兼的角度來說，那麼一部律的始終，四種行為都具備。這是分別就部文來解釋。下句正式讚歎，因為是總義，所以說『寔深』。總是詮釋相的大綱，義是文字之外的通理。相對於前面的別事，二者並非深奧。『非』下面的三句說明難以理解。最初兩句是簡擇人，上句是簡擇學功，大概有積累了學問直到困頓，也不能洞察細微之處的，就不是學問。下句是簡擇理解能力，大概有窮究幽深，卻從偏僻的角度出發，而不能窮盡道理的，就不是理解。或者可以把這兩句分為四義來解釋。一是說學習時間長，二是說理解透徹，三是說功力深厚，四是說道理正當。那麼下面顯示出難以理解，反過來說明，只有這樣的人，才可以和他討論持戒和犯戒，就容易明白了。敘述古人的情況中，最初兩句表示古人因為其難，所以不敢改動。『歷代者』，通指各位律師的鈔疏，如序文中所列。『遵』就是遵循。『術』音遂路，是遵循的意思。雖然下面的兩句是遮止妨礙，上句現代漢語譯本：是『別釋』（Vishesha，特殊解釋）。這是根據總論來說的。所以說『甄別』，正是爲了彰顯篇章的意義。『甄』就是簡擇，即前面所說的『隨相』是所簡擇的對象，此篇七章是能簡擇的主體。或者可以根據論典來判斷持戒和犯戒，其理與本篇相合。現在從總義上來看，『別』在後面會說明，所以說是『甄別』。如果下次辨別前後，由途徑謂之相因次第。通常的著述是先總后別，如《戒業疏》，也是先列出總義，后解釋別文。現在這裡反過來了，所以特意標示出來，意思是讓新學者容易理解。指向宗中，最初兩句讚歎相的深奧。上句是標示，下句是正式讚歎。最初一句中，『上』二字表示能詮的廣泛，下面四字說明所詮釋的歸宿。說『唯』的原因，這裡有兩種解釋。一是說依體起行，行有順有違，於是就分出了持戒和犯戒，機緣不是唯一的，戒律等如塵沙般眾多，都攝入能詮，稱為毗尼藏（Vinaya-pitaka，律藏）。考察其根本制定，並非個別說明，這是從教本上通盤解釋。二是說四分律（Dharmaguptaka Vinaya，法藏部律）中，最初列出僧尼戒本，是止持，翻譯過來就是作犯。後面的二十犍度等，是作持，違背了就是止犯。且根據大概情況來說。如果從相兼的角度來說，那麼一部律的始終，四種行為都具備。這是分別就部文來解釋。下句正式讚歎，因為是總義，所以說『寔深』。總是詮釋相的大綱，義是文字之外的通理。相對於前面的別事，二者並非深奧。『非』下面的三句說明難以理解。最初兩句是簡擇人，上句是簡擇學功，大概有積累了學問直到困頓，也不能洞察細微之處的，就不是學問。下句是簡擇理解能力，大概有窮究幽深，卻從偏僻的角度出發，而不能窮盡道理的，就不是理解。或者可以把這兩句分為四義來解釋。一是說學習時間長，二是說理解透徹，三是說功力深厚，四是說道理正當。那麼下面顯示出難以理解，反過來說明，只有這樣的人，才可以和他討論持戒和犯戒，就容易明白了。敘述古人的情況中，最初兩句表示古人因為其難，所以不敢改動。『歷代者』，通指各位律師的鈔疏，如序文中所列。『遵』就是遵循。『術』音遂路，是遵循的意思。雖然下面的兩句是遮止妨礙，上句

【English Translation】 This is a 'Vishesha' (distinct explanation). This is based on the general discussion. Therefore, 'discriminating' is precisely to highlight the meaning of the chapter. 'Discriminating' means selecting, that is, the aforementioned 'following the characteristics' is the object to be selected, and the seven chapters of this section are the subject that can select. Or, one can judge the upholding and violating of precepts according to the treatises, and the principles are in accordance with this chapter. Now, from the perspective of the general meaning, the 'distinct' will be explained later, so it is said to be 'discriminating'. If the next time to distinguish between before and after, the path is called the successive order of mutual cause. The usual writing is first general and then specific, such as the 'Commentary on Karma of Precepts', which also first lists the general meaning and then explains the specific texts. Now it is reversed here, so it is specially indicated, meaning that it is easy for new learners to understand. Pointing to the doctrine, the first two sentences praise the profundity of the characteristics. The upper sentence is an indication, and the lower sentence is a formal praise. In the first sentence, the word 'above' indicates the breadth of what can be expressed, and the following four words indicate the destination of what is explained. The reason for saying 'only' is that there are two explanations here. One is that based on the essence, actions arise, and actions have obedience and violation, so the upholding and violating of precepts are distinguished, and the opportunities are not unique. Precepts, etc., are as numerous as dust and sand, and are all included in what can be expressed, called the Vinaya-pitaka (the collection of monastic rules). Examining its fundamental formulation, it is not explained individually, this is a general explanation from the perspective of the teachings. The second is that in the Dharmaguptaka Vinaya (the Vinaya of the Dharmaguptaka school), the monastic precepts for monks and nuns are listed first, which is 'cessation-observance', which translates to 'committing by doing'. The following twenty Khandhakas, etc., are 'doing-observance', and violating them is 'cessation-violation'. And according to the general situation. If from the perspective of mutual inclusion, then throughout the entire Vinaya, all four types of actions are present. This is explained separately according to the text. The lower sentence formally praises, because it is the general meaning, so it is said to be 'truly profound'. The general is the outline of explaining the characteristics, and the meaning is the general principle outside the text. Compared to the previous specific matters, the two are not profound. The three sentences below 'not' explain the difficulty in understanding. The first two sentences are selecting people, the upper sentence is selecting learning ability, probably there are those who have accumulated learning until exhaustion, but cannot penetrate the subtle points, then it is not learning. The lower sentence is selecting comprehension ability, probably there are those who exhaust the profound, but start from a biased perspective, and cannot exhaust the principles, then it is not understanding. Or, these two sentences can be divided into four meanings to explain. One is that the learning time is long, two is that the understanding is thorough, three is that the effort is deep, and four is that the principle is correct. Then the following shows the difficulty in understanding, conversely explaining that only such people can discuss the upholding and violating of precepts with him, and it will be easy to understand. In narrating the situation of the ancients, the first two sentences indicate that the ancients did not dare to change it because of its difficulty. 'Those of past generations' generally refers to the commentaries of various Vinaya masters, as listed in the preface. 'Following' means to follow. 'Shu' sounds like 'sui lu', meaning to follow. Although the following two sentences are to prevent obstacles, the upper sentence

是縱。以諸師所述非無小異故云分徑。舊云首疏立八門(未見本疏)。勵師立五門(一釋名。二體狀。三漸頓。四先後。五優劣。曾見彼文)。下句是奪。謂取其大概比校皆同故曰無違。古記於此浪述古異。且彼文皆亡何由究實。抑使後學轉加迷暗。況是所斥。縱述徒為故今例削。彰述作中。初科初四句。敘學淺。上二句約創學未久。下二句約泛學無功。教網通指三藏。詮相非一。如網目。焉諳悉也。詎豈也。始末不能盡究也。若下二句示無知。次科初通指一鈔。一往以判上下兩卷為作持。中卷為止持。就下別指前篇。發起於後。今下正敘此篇。以示文意對翻隨相。三種不同約義翻前約事也。總論翻前別相也。綱要翻前網目也。舉下明以別顯總使前後相照。如下諸門舉戒配釋者是。列章有七。立名有義。義必有體。體通能所。行有成處。境事非一。通塞有殊。起心不常。斬頓乃異。上五局制。六通化制。制有緩急。業分輕重故。須歷辨以明優劣。上六相生各專一義。然律宗持犯義非一途。故立第七統收多位。七門大義括盡始終。心境兩明行相無昧。于茲深達則一切戒律明如指掌。學者幸留意焉。名字中名即是字。連綿為語。無勞強分(業疏破者彼明問遮名．字．須別然非今意)。持犯兩名並望受體違順為名。尋文可見

【現代漢語翻譯】現代漢語譯本是『縱』，因為各家師父的說法並非沒有細微差異，所以說是『分徑』（途徑有分歧）。舊說首疏設立八門（未見其原本疏文）。勵師設立五門（一、釋名；二、體狀；三、漸頓；四、先後；五、優劣。曾見過他的文章）。下句是『奪』，意思是取其大概，比較起來都相同，所以說『無違』（沒有違背）。古時的記錄在這裡隨意敘述古時的差異，而且那些文章都已遺失，如何能探究真實情況？只會使後來的學習者更加迷惑。況且這是所要駁斥的，隨意敘述只是徒勞，所以現在照例刪去。彰顯著述的宗旨。初科的前四句，敘述學識淺薄。上面兩句是說開始學習的時間不長，下面兩句是說廣泛學習卻沒有成效。『教網』泛指三藏（經、律、論），『詮相』不止一種，如同網的網眼，怎能全部熟悉呢？『詎』是『豈』的意思，意思是始終不能完全瞭解。如果下面兩句是表示無知。其次科，首先總指《資持記》（《行事鈔資持記》），大致上判定上下兩卷為『作持』（積極的持戒），中卷為『止持』（消極的持戒）。就下卷分別指出前面的篇章，是爲了啓發後面的內容。現在正式敘述此篇，以顯示文意對照著隨相（事相）。三種不同，是就義理來翻譯，前面是就事相而言。總論是翻譯前面的別相。綱要是翻譯前面的網目。下面舉出以別相來顯示總相，使前後互相照應，如下面各門舉戒來配合解釋就是這樣。列出的章節有七個。立名有意義，有意義必定有體性，體性包括能持和所持。修行有成就之處，境界和事物不止一種，通達和閉塞有區別，起心動念不恒常，漸修和頓悟有差異。上面五個是區域性的制戒，第六個是通用的化制。制戒有緩急，罪業有輕重，所以必須歷歷辨明，以顯示優劣。上面六個互相生髮，各自專注於一個義理。然而律宗的持戒和犯戒的義理不止一條途徑，所以設立第七個，統攝多個方面。七門大義概括了始終，心境兩方面都明白，行相沒有迷惑。如果能在此深入理解，那麼一切戒律就明瞭如指掌。學習的人希望留意。名字中的『名』就是『字』，連在一起成為語詞，不必勉強區分（《業疏》中駁斥說，他們認為問遮的名、字必須區別，但那不是現在的意思）。持戒和犯戒這兩個名稱，都是以相對於受戒的體性，順從或違背來命名的，查閱原文就可以明白。

【English Translation】 English version It is 『Zong』 (Comprehensive), because the descriptions of various masters are not without slight differences, hence it is said to be 『Fen Jing』 (divergent paths). The old saying is that the Shou Shu (first commentary) establishes eight gates (I have not seen the original Shu text). Master Li establishes five gates (1. Explanation of names; 2. Substance and characteristics; 3. Gradual and sudden; 4. Sequence; 5. Superiority and inferiority. I have seen his text). The following sentence is 『Duo』 (Taking), meaning taking the general idea, comparing them all to be the same, so it is said 『Wu Wei』 (no contradiction). Ancient records here randomly narrate ancient differences, and since those texts are lost, how can one investigate the truth? It will only make later learners more confused. Moreover, this is what is to be refuted, random narration is futile, so it is now deleted as an example. Highlighting the purpose of the writing. The first four sentences of the first section describe shallow learning. The first two sentences are about the short time of starting to learn, and the next two sentences are about broad learning without success. 『Jiao Wang』 (teaching net) generally refers to the Tripitaka (Sutras, Vinaya, Shastras), 『Quan Xiang』 (interpretations) are not just one kind, like the meshes of a net, how can one be completely familiar with them? 『Ju』 means 『Qi』 (how), meaning that one cannot fully understand from beginning to end. If the following two sentences indicate ignorance. The next section first generally refers to the 『Zhi Chi Ji』 (Commentary on Supporting the Vinaya), roughly judging the upper and lower volumes as 『Zuo Chi』 (active upholding of precepts), and the middle volume as 『Zhi Chi』 (passive upholding of precepts). In the lower volume, the previous chapters are specifically pointed out to inspire the following content. Now, this chapter is formally narrated to show that the meaning of the text corresponds to the Sui Xiang (phenomena). The three differences are translated in terms of meaning, and the previous is in terms of phenomena. The general discussion translates the previous separate aspects. The outline translates the previous meshes of the net. The following examples show the general aspects by distinguishing the separate aspects, so that the front and back correspond to each other, such as the following gates citing precepts to match the explanation. There are seven chapters listed. Establishing names has meaning, and meaning must have substance, and substance includes the able and the object. Cultivation has a place of achievement, and the realm and things are not just one kind, there are differences between accessibility and obstruction, the arising of thoughts is not constant, and there are differences between gradual and sudden cultivation. The above five are local precepts, and the sixth is a universal precept. Precepts have urgency, and sins have weight, so they must be clearly distinguished to show the superiority and inferiority. The above six generate each other, each focusing on one meaning. However, the meaning of upholding and violating precepts in the Vinaya school is not just one way, so the seventh is established to encompass multiple aspects. The seven major meanings encompass the beginning and the end, both the mind and the realm are clear, and the phenomena are not confused. If one can deeply understand this, then all precepts will be as clear as the palm of one's hand. Learners should pay attention. The 『Ming』 (name) in the name is the 『Zi』 (character), which together become words, and there is no need to force a distinction (the 『Ye Shu』 refutes that they believe that the name and character of asking and blocking must be distinguished, but that is not the current meaning). The two names of upholding and violating precepts are named in relation to the nature of receiving precepts, whether they are in accordance or in violation, which can be understood by consulting the original text.

。止持中初牒名。方下釋義。初釋止義。方便者起對治也。正念者離邪染也。身口者且據七支。必通三業止而下釋持義。持由下雙結如下舉事。言之類者。二篇已下但是離非悉歸止攝。作持中。初句牒名。惡下釋義。初躡前生起。必下釋作義。持下指略。三節同前。應以前文續之。但改止為作。應舉事云衣缽體量等。先後中。謂取理順修善離惡。作應在先今何反之。若準生起其意已明。恐疑無據故復引釋。初徴。論下釋即百論也。彼因外道與內眾論義。外曰。佛說何等法相。內曰。惡止善行法。外曰。已說善行不應復說惡止以惡止即善行故。內曰。止相息。行相作。性相違故。又下彼論外道難曰。善行有妙果。應先說善行后說惡止。內曰。次第法故若不止惡不能修善。先除粗垢后染善法(今但取意變其語耳)。作犯中。初牒名。出下釋義。初釋作義。言五眾者。能犯人也。皆發塵沙通有犯故。內下二句起業本也。鼓下所造業也。作而下釋犯義。犯由下結合此下指宗。惡法即淫盜等合云惡事。法語頗通即善生。云是十惡法是也(有人以五邪七非釋之誤矣)。問。所以結宗者。答。止作兩犯心境不同。但恐相濫故須別判。問。前二持中何不結者。答。今鈔略耳。疏則具之。彼止持云此對不作惡法為宗。作持云此對修習善法

【現代漢語翻譯】現代漢語譯本止持篇中，首先是標明名稱。『方』字以下解釋含義。首先解釋『止』的含義。『方便』指的是發起對治（煩惱）的方法。『正念』指的是遠離邪惡的染污。『身口』指的是身口意三業中的身業和口業，這裡只是簡單地舉例，實際上是通指所有三業的止息。『止』字以下解釋『持』的含義。『持』字以下總結上文，如下舉例說明。『言之類者』，指的是比丘戒本中的二篇之後的內容，這些內容只是爲了遠離錯誤的行為，並非全部歸屬於『止』的範疇。在『作持』篇中，第一句是標明名稱。『惡』字以下解釋含義。首先承接前文生起。『必』字以下解釋『作』的含義。『持』字以下是簡略的指代。這三節與前面相同，應該用前面的文字續接，只是把『止』改為『作』。應該舉例說明，比如衣缽的尺寸等等。『先後』指的是採取合乎道理的方式，先修行善事，再遠離惡事。按照常理，『作』應該在先，現在為什麼反而放在後面呢？如果按照生起的順序，那麼意思已經很明顯了。恐怕有人會懷疑沒有依據，所以再次引用解釋。首先是提問。『論』指的是《百論》。《百論》中，內道和外道辯論義理。外道問：『佛陀說了什麼樣的法相？』內道回答：『惡止善行法。』外道問：『已經說了善行，不應該再說惡止，因為惡止就是善行。』內道回答：『止的相是息滅，行的相是造作，性質是相反的。』另外，《百論》中外道反駁說：『善行有美好的結果，應該先說善行，后說惡止。』內道回答：『因為有次第的法則，如果不能停止惡行，就不能修習善行，應該先去除粗糙的污垢，然後再染上美好的善法（現在只是取其意思，改變了它的語言）。』在『作犯』篇中，首先是標明名稱。『出』字以下解釋含義。首先解釋『作』的含義。『言五眾者』，指的是能夠犯戒的人。因為他們都發起了塵沙般的煩惱，所以都有可能犯戒。『內』字以下兩句是發起業的根本。『鼓』字以下是所造的業。『作而』字以下解釋『犯』的含義。『犯由』字以下是結合，『此』字以下是指明宗旨。惡法指的是淫盜等，合起來稱為惡事。法語頗為通用，指的是善生，也就是十惡法（有人用五邪七非來解釋，是錯誤的）。問：為什麼要總結宗旨呢？答：止和作兩種犯戒，心境不同，只是恐怕相互混淆，所以需要分別判斷。問：前面兩種持戒中為什麼不總結呢？答：現在是簡略地抄錄，詳細的在疏文中都有。止持篇中說，這是以不作惡法為宗旨。作持篇中說，這是以修習善法為宗旨。

【English Translation】 English version In the section on 'Cessation and Upholding' (止持), it begins by stating the name. The phrase '方' (fang - direction/method) and below explains the meaning. First, it explains the meaning of 'Cessation' (止). 'Convenience' (方便 - fangbian) refers to initiating methods to counteract (afflictions). 'Right Mindfulness' (正念 - zheng nian) refers to being away from evil defilements. 'Body and Mouth' (身口 - shen kou) refers to the physical and verbal actions among the three karmas (body, speech, and mind), and it's just a simple example here, actually referring to the cessation of all three karmas. The phrase '止' (zhi - cessation) and below explains the meaning of 'Upholding' (持). The phrase '持' (chi - upholding) and below summarizes the above, and examples are given below. 'Those of the like' (言之類者 - yan zhi lei zhe) refers to the content after the two sections in the Bhikkhu Pratimoksha (戒本 - jie ben), which are only to stay away from wrong actions, not all belonging to the category of 'Cessation'. In the section on 'Action and Upholding' (作持), the first sentence states the name. The phrase '惡' (e - evil) and below explains the meaning. First, it continues from the previous arising. The phrase '必' (bi - must) and below explains the meaning of 'Action' (作). The phrase '持' (chi - upholding) and below is a brief reference. These three sections are the same as before, and should be continued with the previous text, just changing 'Cessation' (止) to 'Action' (作). Examples should be given, such as the size of robes and bowls. 'Before and After' (先後 - xian hou) refers to taking a reasonable approach, first cultivating good deeds, and then staying away from evil deeds. According to the usual practice, 'Action' (作) should come first, so why is it placed behind now? If according to the order of arising, then the meaning is already clear. Fearing that someone might suspect that there is no basis, it is quoted and explained again. First is the question. 'Treatise' (論 - lun) refers to the Śataśāstra (百論 - Bai Lun). In the Śataśāstra, the inner path and the outer path debated the meaning of the principles. The outer path asked: 'What kind of Dharma characteristics did the Buddha speak of?' The inner path replied: 'The Dharma of ceasing evil and practicing good.' The outer path asked: 'Having already spoken of good deeds, one should not speak of ceasing evil again, because ceasing evil is good deeds.' The inner path replied: 'The characteristic of cessation is to extinguish, the characteristic of action is to create, and the natures are opposite.' In addition, in the Śataśāstra, the outer path retorted: 'Good deeds have good results, one should first speak of good deeds and then speak of ceasing evil.' The inner path replied: 'Because there is a sequential law, if one cannot stop evil deeds, one cannot cultivate good deeds, one should first remove the rough dirt, and then be stained with good Dharma (now it is just taking its meaning and changing its language).' In the section on 'Action and Offense' (作犯), it begins by stating the name. The phrase '出' (chu - out) and below explains the meaning. First, it explains the meaning of 'Action' (作). 'Speaking of the Five Assemblies' (言五眾者 - yan wu zhong zhe) refers to the people who can commit offenses. Because they have all initiated afflictions like dust and sand, they all have the possibility of committing offenses. The two sentences below '內' (nei - inside) are the root of initiating karma. The phrase '鼓' (gu - drum) and below is the karma created. The phrase '作而' (zuo er - acting and) and below explains the meaning of 'Offense' (犯). The phrase '犯由' (fan you - offense from) and below is the combination, and the phrase '此' (ci - this) and below indicates the purpose. Evil Dharma refers to sexual misconduct, theft, etc., collectively called evil deeds. Dharma language is quite common, referring to Shan Sheng (善生 - good birth), which is the ten evil Dharmas (it is wrong for someone to explain it with five evils and seven non-evils). Question: Why summarize the purpose? Answer: The mind and state of the two kinds of offenses, cessation and action, are different, just fearing that they will be confused with each other, so it is necessary to judge them separately. Question: Why not summarize in the previous two kinds of upholding? Answer: Now it is a brief transcription, and the details are in the commentary. In the section on cessation and upholding, it says that this takes not doing evil Dharma as its purpose. In the section on action and upholding, it says that this takes cultivating good Dharma as its purpose.

為宗是也。止犯中。初躡前生起。言下正釋名義。初句牒名。良下釋義。初釋止義。止而下釋犯。此下結宗可解。體狀中。體之相狀亦不須分。總標中。初句刪古。疏引云有人立十善為止持體。十惡為作犯體。行檀禮誦頭陀四弘等為作持體。違此名止犯體。不明化行。于理頗疏委如彼破。直下釋今。直論者不敘他義故。正解者能所二體並依本宗制教而立。疏云今更依教立持犯體。能所分別是也。文中能所例略犯字。義須具之。能持犯中。初牒名。用下出體。上句正示。疏云。若不思慮不成持犯。故以意思為能持犯體。下句簡非。以身口色但是成業之緣非正業本。疏云。身口是具不名為業故。下引據。初即成論推業之本。彼又續云。離心無思無身口業。次引本律。彼序偈云。造善具三業。今以備具普之以通持犯故。意業是主。身口由成故偏審之以明成不。而言等者如律結犯並問何心。諸不犯中例開忘誤。下指如后即第三門。問。論云三業皆但是心。此即心王。那得上定意思為體。答。心王意思體用分耳。論推三業之本故就體論。此定成業之能故從用說。若爾何不如論從本明者。答。體通四陰用局行心。舍通從局。論業彌顯。又復心未必是思。思必是心體不兼用。用必得體。今云意思則體用齊收義無乖異。問。受中作戒色

【現代漢語翻譯】現代漢語譯本：以什麼為根本宗旨呢？就是止犯。這一部分屬於『止犯』的內容。首先承接前文，然後開始正式解釋『止犯』的名稱和意義。第一句是標明名稱，『良下』開始解釋意義。首先解釋『止』的意義，『止而下』解釋『犯』的意義，『此下』總結宗旨，可以理解為：『止』是停止作惡，『犯』是觸犯戒律，根本宗旨在於止惡行善。在『體狀』中，『體』的相狀也不需要細分。在『總標』中，第一句刪去了古說。疏中引用說，有人立十善為『止持體』，十惡為『作犯體』，修行佈施、禮拜、誦經、頭陀行、四弘誓願等為『作持體』，違背這些就叫做『止犯體』。不明白化導和行為，在道理上頗有疏漏，詳細的辨析在其他地方。『直下』解釋現在的說法。『直論者』不敘述其他的意義，『正解者』能持、所犯二體都依據本宗的戒律而立。疏中說，現在更依據戒律來建立持犯的體，能持和所犯是分別的。文中能持和所犯都省略了『犯』字，意義上需要補全。在『能持犯』中，首先標明名稱，『用下』說明體性。上句是正式指示，疏中說，如果不經過思慮，就不能構成持犯，所以用意思作為能持犯的體。下句是簡別非能持犯的因素，因為身口的行為只是構成業的助緣，不是正業的根本。疏中說，身口是工具，不能稱為業。下面引用依據，首先是成實論推究業的根本，成實論又接著說，離開心就沒有思，沒有身口業。其次是引用根本律，根本律的序偈說，造善需要具備身口意三業。現在用具備三業來普遍地貫通持犯，所以意業是主要的，身口是由意業而成就的，所以偏重審察意業來明確是否構成持犯。『而言等者』，例如律中判決犯戒都會問是什麼心。各種不犯的情況，例如開許忘記和誤解。下面指明在後面的第三門。問：論中說三業都是心，這裡說的是心王，怎麼能用定意思作為體呢？答：心王和意思，體和用是不同的。成實論推究三業的根本，所以就體來論。這裡確定成就業的能力，所以從用來說。如果這樣，為什麼不像成實論那樣從根本上來說明呢？答：體貫通四陰，用侷限於行心。捨棄貫通的而取侷限的，論述業就更加明顯。而且心未必是思，思必定是心，體和用不能兼用，用必定得到體。現在說意思，那麼體和用就都包括了，意義上沒有矛盾。問：在受戒中，作戒的色法

【English Translation】 English version: What is the fundamental principle? It is 'stopping and transgressing' (zhifan 止犯). This part belongs to the content of 'stopping and transgressing'. First, it connects with the previous text, and then formally begins to explain the name and meaning of 'stopping and transgressing'. The first sentence indicates the name, and 'liang xia 良下' begins to explain the meaning. First, it explains the meaning of 'stopping' (zhi 止), and 'zhi er xia 止而下' explains the meaning of 'transgressing' (fan 犯). 'Ci xia 此下' summarizes the principle, which can be understood as: 'stopping' is stopping evil deeds, and 'transgressing' is violating precepts. The fundamental principle lies in stopping evil and doing good. In 'substance and form' (tizhuang 體狀), the appearance of 'substance' does not need to be subdivided. In 'general outline' (zongbiao 總標), the first sentence deletes the ancient saying. The commentary quotes that some people establish the ten virtues as the 'substance of upholding by stopping' (zhichiti 止持體), the ten evils as the 'substance of committing by acting' (zuofanti 作犯體), and practicing giving, bowing, reciting scriptures, ascetic practices (dhuta 陀), the four great vows (sihong shiyuan 四弘誓願), etc., as the 'substance of upholding by acting' (zuochiti 作持體). Violating these is called the 'substance of stopping and transgressing' (zhifanti 止犯體). Not understanding guidance and behavior is quite flawed in reasoning, and detailed analysis is elsewhere. 'Zhi xia 直下' explains the current saying. 'Zhi lun zhe 直論者' does not narrate other meanings, and 'zheng jie zhe 正解者' establishes both the substance of being able to uphold (nengchi 能持) and the substance of being able to transgress (suofan 所犯) based on the precepts of this school. The commentary says that now, based on the precepts, the substance of upholding and transgressing is established, and the ability to uphold and what is transgressed are distinguished. In the text, the word 'transgressing' (fan 犯) is omitted in both 'being able to uphold' and 'what is transgressed', and the meaning needs to be supplemented. In 'being able to uphold and transgress' (neng chifan 能持犯), first, the name is indicated, and 'yong xia 用下' explains the nature. The above sentence is a formal instruction. The commentary says that if there is no thought, upholding and transgressing cannot be formed, so thought is used as the substance of being able to uphold and transgress. The following sentence distinguishes the factors that are not the substance of being able to uphold and transgress, because the actions of body and speech are only auxiliary conditions for forming karma, not the root of right karma. The commentary says that body and speech are tools and cannot be called karma. Below is a citation of evidence, first from the Tattvasiddhi Shastra (Chengshi lun 成實論) investigating the root of karma, which then continues to say that without mind, there is no thought, and no karma of body and speech. Second, it cites the Fundamental Vinaya (Benlu 本律), whose introductory verse says that creating good requires the three karmas of body, speech, and mind. Now, using the possession of the three karmas to universally connect upholding and transgressing, the karma of mind is the main one, and the body and speech are accomplished by the karma of mind, so it focuses on examining the karma of mind to clarify whether upholding and transgressing are formed. 'Er yan deng zhe 而言等者', for example, in judging violations of precepts, it will be asked what the intention was. Various situations of non-violation, such as allowing forgetting and misunderstanding. Below it indicates the third gate later on. Question: The treatise says that the three karmas are all mind, and here it refers to the mind-king (xinwang 心王), how can fixed thought be used as the substance? Answer: The mind-king and thought have different substance and function. The Tattvasiddhi Shastra investigates the root of the three karmas, so it discusses the substance. Here, it determines the ability to accomplish karma, so it speaks from the function. If so, why not explain it from the root like the Tattvasiddhi Shastra? Answer: The substance penetrates the four skandhas (siyin 四陰), and the function is limited to the mental activity. Abandoning the penetrating and taking the limited makes the discussion of karma more obvious. Moreover, mind is not necessarily thought, but thought is necessarily mind, and substance and function cannot be used interchangeably, but function must obtain substance. Now saying thought, then both substance and function are included, and there is no contradiction in meaning. Question: In receiving precepts, the form of the precept

心為體。今此能持即是隨作何但取心而不兼色。又問。唯心造業何異大乘。又問。既簡身口何以後成就門復通三業。此恐文繁如別所顯。所持犯中。初科古師出體化行不分。今局律宗專依行教。律藏雖廣行相極繁制聽二門攝無不盡。以對機不等立教有殊。若不兩分體狀交雜先標二教其意在茲。故云以明也(舊記以此為立體誤矣)。立教意中。初文約罪有無顯示二教名義。分齊足為明準。聽中不作無罪者。此望上行不稟為言。中下稟用須依製法。違即有罪。若論聽教亦有止作。文中不出如后明之。次科初句徴起若下釋通。初釋須聽。若下次明須制。以中下不堪專制上智不樂常開。偏立一端。皆容退道失於機器。豈曰知時。然文對三根一往分異須知。制本通於中下聽亦時開上根。故下雙結生即是機通目三類。古記科前文為正明體狀。今分已下為四行攝法。今應問曰。出體既竟那忽於後而明攝法。若謂攝法不關體者。何以不列餘六門中。而不知前文且敘二教今分已下方出體狀。一迷於此歷代虛爭。請以理求勿事冰執。出體中。初文欲分四行歷明體狀故先總。示各攝分齊。初二句標示言攝法者。法之一字即所持體通目事法。止持中事豈不名法。如戒本云。四夷法等須知事法名有通別。隨文用舍。不可專隅。通則事亦名法。即今

【現代漢語翻譯】現代漢語譯本：以心為根本（體）。現在這個能持戒的心，就是隨著行為而產生的。只要抓住心，而不要兼顧外在的形色（色）。又問：僅僅用心來造業，這和（大乘佛教的）唯心思想有什麼區別？又問：既然簡化了身和口（的造業），為什麼在最後的成就之門中，又貫通了身、口、意三業？這可能是因為文字過於繁瑣，就像在其他地方所顯示的那樣。在所持戒和所犯戒中，最初的部分，古時的法師將體（本質）和化行（教化行為）沒有區分開來。現在我們侷限於律宗，專門依據行教（行為的教導）。律藏雖然廣博，行為的相狀極其繁多，但制（禁止）和聽（允許）這兩個方面，涵蓋了一切。因為面對的根器不同，所以設立的教法也有差異。如果不將兩者區分開來，體和相就會混雜在一起，所以先標明兩種教法，其意義就在於此。所以說，『用來說明』（舊的記錄將此理解為『立體』，是錯誤的）。在設立教法的意義中，最初的文字是關於罪的有無，顯示了兩種教法的名稱和意義。分界線足以作為明確的標準。在『聽』（允許）中，不作惡就沒有罪，這是相對於上根器的人，不接受（制教）而言的。中等和下等根器的人，必須依據制教的法則，違背就會有罪。如果討論『聽教』，也有止作（停止和行動）。文中沒有出現，就像後面會說明的那樣。下一部分，第一句是提問，『若下』是解釋和貫通。首先解釋必須聽（聽教），『若下』說明必須制（制教）。因為中等和下等根器的人，不能只用制教，上等智慧的人，不喜歡總是開放（聽教）。偏頗地設立一種極端，都容易退失道心，失去應機的教化。這怎麼能說是瞭解時機呢？然而，文是對三種根器的人，一種大致的區分，要知道，制教本來就適用於中等和下等根器的人，聽教也適時地對上等根器的人開放。所以下面總結說，『生即是機通目三類』，就是說，眾生就是根器，貫通地看待這三類人。舊的記錄將前面的文字科判為『正明體狀』（正式說明本質和狀態），現在將『今分已下』（現在區分以下）科判為『四行攝法』（四種行為所包含的法）。現在應該問：既然已經說明了本質，為什麼在後面又說明所包含的法？如果說所包含的法與本質無關，為什麼不列在其他六門中？而不知道前面的文字只是敘述了兩種教法，現在區分以下，才說明本質和狀態。一個迷惑之處，歷代都在虛假地爭論。請用道理來尋求真理，不要固執己見。在說明本質中，最初的文字想要區分四種行為，歷歷說明本質和狀態，所以先總的指示，各自包含的範圍。最初的兩句是標示，說『攝法者』，『法』這個字，就是所持戒的本質，總的指稱事法（行為的法）。止持（停止惡行，堅持善行）中的事，難道不叫做法嗎？就像戒本中說的，『四夷法等』，要知道事法這個名稱，有通用的和特別的。隨著文義來使用和捨棄，不能只執著於一個角落。通用的說法，事也叫做法，就是現在（所說的）。

【English Translation】 English version: The mind is the essence (體). Now, this ability to uphold (the precepts) is what arises along with actions. Just grasp the mind, and don't be concerned with external forms (色). Furthermore, it is asked: How is creating karma solely with the mind different from the 'mind-only' (唯心) thought of (Mahayana) Buddhism? Furthermore, it is asked: Since the body and speech (身口) are simplified (in terms of karma creation), why, in the final gate of accomplishment, are the three karmas of body, speech, and mind (身口意) interconnected? This may be because the text is too complex, as shown elsewhere. Regarding what is upheld (所持戒) and what is violated (所犯戒), in the initial part, ancient teachers did not distinguish between the essence (體) and transformative conduct (化行). Now, we are limited to the Vinaya school (律宗), relying specifically on the teaching of conduct (行教). Although the Vinaya collection (律藏) is vast, and the aspects of conduct are extremely numerous, the two aspects of 'prohibition' (制) and 'permission' (聽) encompass everything. Because the capacities of beings differ, the established teachings also vary. If the two are not distinguished, the essence and phenomena will be mixed up, so first, the two teachings are indicated, and the meaning lies in this. Therefore, it is said, 'to clarify' (故云以明也) (the old record mistakenly understood this as 'establishing the essence' 立體). In the meaning of establishing the teachings, the initial text concerns the presence or absence of offenses, revealing the names and meanings of the two teachings. The demarcation is sufficient as a clear standard. In 'permission' (聽), not committing evil is without offense; this is in relation to those of superior capacity who do not accept (the prohibitive teaching 制教). Those of middle and lower capacity must rely on the rules of the prohibitive teaching; violating them constitutes an offense. If we discuss the 'teaching of permission' (聽教), there are also 'stopping and acting' (止作). This is not mentioned in the text, as it will be explained later. In the next section, the first sentence is a question, and '若下' explains and connects. First, it explains the necessity of 'listening' (聽教, the teaching of permission), and '若下' explains the necessity of 'prohibition' (制教, the prohibitive teaching). Because those of middle and lower capacity cannot rely solely on the prohibitive teaching, and those of superior wisdom do not like constant openness (the teaching of permission), establishing one extreme is prone to losing the aspiration for the path and missing the appropriate teaching for the capacity. How can this be called understanding the timing? However, the text is a general distinction for beings of three capacities. It should be known that the prohibitive teaching originally applies to those of middle and lower capacity, and the teaching of permission is also opened to those of superior capacity at appropriate times. Therefore, the following concludes, '生即是機通目三類', which means that beings are the capacities, and they are viewed comprehensively as these three types. The old record classified the preceding text as 'formally explaining the essence and state' (正明體狀), and now classifies '今分已下' (now distinguishing below) as 'encompassing the Dharma with four conducts' (四行攝法). Now, it should be asked: Since the essence has already been explained, why is the encompassing Dharma explained later? If it is said that the encompassing Dharma is unrelated to the essence, why is it not listed in the other six gates? It is not known that the preceding text only narrates the two teachings, and now, distinguishing below, the essence and state are explained. This is a point of confusion that has been falsely debated throughout the ages. Please seek the truth with reason, and do not be stubborn. In explaining the essence, the initial text intends to distinguish the four conducts, explaining the essence and state one by one, so it first gives a general indication of the scope that each encompasses. The first two sentences are an indication, saying '攝法者' (those who encompass the Dharma), the word '法' (Dharma) is the essence of what is upheld, generally referring to '事法' (phenomenal Dharma, the Dharma of actions). Is the '事' (action) in '止持' (stopping evil and upholding good) not called Dharma? Just as the precepts say, '四夷法等' (the laws of the four barbarian tribes, etc.), it should be known that the name '事法' (phenomenal Dharma) has both general and specific meanings. Use and discard it according to the meaning of the text, and do not cling to just one corner. In general terms, '事' (action) is also called Dharma, which is what is now (being discussed).

所標攝法者是。法亦名事。如作羯磨俱名行事。別則事專境事。法唯製法如下止作二門。別配可見。止下分對通塞。所下點前局事。初句徴問。法下釋通。上句明不通法。反明淫盜等事非進修。故言方知者謂作門善法為之。乃知顯下止門惡事不待為。故止可自攝。而已下二句明局事。故得明者謂止持門止得明事耳。若準戒疏指為古義。后自立云五邪七非俱非正法。義同殺盜。則明止作二門俱通事法。古來章記便引疏文續之。例云順古。且今鈔撮要意在易明。豈得一向橫引古語。或有不取文。自標云余義廢之廢昔義等。但知傳謬未詳所以。今為略舉余隅。反之以初撰鈔猶同昔見。故多循舊時有改作。疏在後制垂暮重修研窮盡理始加刊削。故今判釋未可便以鈔疏交參。翻使披尋轉迷文意。故須且作今義釋之不同之處文外自點。須至學疏好自披括。乃至句法意亦同此。止持制門初句總舉。一下別示可學。又二初制止中舉淫盜者正示體狀也。三境即三趣皆重故云通也。四主更加三寶犯相各異故云分也。文中且舉初篇二戒。自餘篇聚所禁一切惡事並屬此門(疏中更加制止法如五邪七非。體乖聖教不得行故)。次製作中。衣缽等者即體狀也。衣缽答須三如。文中略色且舉體量(疏加製作法如三羯磨等)。問。此即作持門事。那在止

問明之。答。為示雙持義故。疏明雙持雙犯則有二種。初約心用一切諸戒皆雙持犯。以凡持一戒必起對治。禁惡名止。起治名作。兩犯亦爾。凡所造惡必無治故(此可持奉用心非正簡判)。二據教行。即諸戒中。或有教制奉行之者。若制。若聽。或事。或法。且如三衣教遣須具依教而作為作持。望無違犯是止持。余皆類說自余淫盜等無製法者。並是單持只犯耳(簡判諸戒正用此義)。如上雙持止持屬此門作持歸后攝。是則止持具有二種。一對惡事明止正是本位。二對善事明止兼收後門應知。衣缽等事。前後俱明。約行須別。不可相濫。余廣如疏。不可學中。初示今義。律境想中本迷轉想疑心皆開本罪。今云迷倒總上三種。謂此迷心臨事忽起。無由防護故云不可(有云心迷學不可得者非)。隨境不了者。疏云于殺盜境疑慮不分望非犯位故是止持。而心不了是不可學(若對法者四依．五邪．七非．三法．是非相濫忘思不了也)。廢下刪古注簡有二。初出古意。昔以事者彼于止持通立可學不可學。製作門事是可學。制止門事是不可學。以唯離過非進修故。作持唯是可學無不可學(如后指波)。今下顯今所立。初示異。古約事分通塞乃別。今約心迷統該篇聚。一下申理上二句示可學。言一切者總指諸戒也。皆可學者並須明練守

【現代漢語翻譯】現代漢語譯本問：如何理解『雙持』（Dvishati，同時持有）的含義？答：爲了闡釋『雙持』的含義。疏文闡明『雙持雙犯』（同時持有和同時違犯）有兩種情況。第一種是從心念作用的角度來說，一切戒律都可以是『雙持雙犯』。因為凡是持守一條戒律，必然會生起對治（Pratipaksha，對抗）之心。禁止惡行稱為『止』（stopping），生起對治稱為『作』（doing）。兩種違犯也是如此，凡是造作惡行，必然沒有對治的緣故（這可以理解為持戒奉行時用心，並非正式的簡別判斷）。第二種是根據教法和行為來說，就是在各種戒律中，有些是教令制定奉行的，無論是制定還是聽許，無論是事相還是法理。比如三衣（Tricivara，佛教僧侶所穿的三種袈裟）的教令，要求必須完備，依照教令而作為，這屬於『作持』（doing and holding）。希望沒有違犯，就是『止持』（stopping and holding）。其餘的都可以類推，至於淫、盜等沒有制定具體做法的，都只是『單持只犯』（holding alone and violating alone）而已（簡別判斷各種戒律，主要用這個含義）。如上所說，『雙持』和『止持』屬於這個範疇，『作持』歸於後面的攝屬。那麼，『止持』就具有兩種含義：一是針對惡事，明確禁止，這正是其本位；二是針對善事，明確禁止，兼收後面的範疇，應該知曉。衣缽等事，前後都有明確說明，根據行為必須區分，不可混淆。其餘的詳細內容可以參考疏文。『不可學』（Ashikshaniya，不可學習）中，首先闡釋現在的含義。在律境（Vinaya-kshetra，戒律的範圍）的想像中，原本的迷惑、轉變想法、疑惑之心，都會開啟原本的罪過。現在說『迷惑顛倒』，總括以上三種情況。意思是說，這種迷惑之心臨事時忽然生起，無法防護，所以說是『不可』（無法避免）（有人說心迷就無法學習，這是不對的）。『隨境不了』（not understanding according to the situation）的意思是，疏文說，對於殺、盜等境界，疑惑不分明，希望不要違犯，所以是『止持』，而內心不明白，就是『不可學』（如果針對法來說，就是四依（Cattaro Nissaya，四種依靠）、五邪（Panca Micchacara，五種邪命）、七非（Satta Akappiya，七種非法）、三法（Tisso Sikkha，三種學）、是非相混淆，忘記思考不明白）。廢除下面的內容，刪減古代的註釋，簡別有兩種。首先是說明古代的觀點。過去認為，就事相來說，對於『止持』，普遍設立可學和不可學。製作方面的事是可學的，制止方面的事是不可學的，因為只是遠離過失，並非進步修習的緣故。『作持』只是可學的，沒有不可學的（如後面所指的缽）。現在闡明現在所設立的觀點。首先是說明不同之處。古代是根據事相來區分，通達與否有所不同。現在是根據內心的迷惑，統攝所有的篇章和類別。下面進一步闡述道理，前兩句說明可學。說『一切』，是總指各種戒律。『皆可學』，就是都必須明瞭熟練地守護。

【English Translation】 English version Question: What is the meaning of 'Dvishati' (holding both)? Answer: It is to explain the meaning of 'Dvishati'. The commentary clarifies that 'holding and violating both' has two situations. The first is from the perspective of mental activity, all precepts can be 'holding and violating both'. Because whenever one upholds a precept, a counteractive mind (Pratipaksha) will inevitably arise. Prohibiting evil deeds is called 'stopping', and arising counteraction is called 'doing'. The two violations are also the same, because whenever one commits evil deeds, there is inevitably no counteraction (this can be understood as the intention when upholding precepts, not a formal distinction). The second is according to teachings and practices, that is, among various precepts, some are taught to be established and practiced, whether it is establishment or permission, whether it is phenomena or principles. For example, the teaching of the three robes (Tricivara) requires completeness, and acting according to the teachings is 'doing and holding'. Hoping not to violate is 'stopping and holding'. The rest can be inferred, as for lust, theft, etc., which have no specific practices established, they are only 'holding alone and violating alone' (distinguishing various precepts, this meaning is mainly used). As mentioned above, 'Dvishati' and 'stopping and holding' belong to this category, and 'doing and holding' belongs to the subsequent inclusion. Then, 'stopping and holding' has two meanings: one is to clearly prohibit evil deeds, which is its original position; the other is to clearly prohibit good deeds, including the subsequent category, which should be known. Matters such as robes and bowls have clear explanations before and after, and must be distinguished according to behavior, and should not be confused. For other details, please refer to the commentary. In 'Ashikshaniya' (unlearnable), first explain the current meaning. In the imagination of Vinaya-kshetra (the realm of precepts), the original confusion, changing thoughts, and doubts will all open up the original sins. Now it is said that 'confused and inverted' summarizes the above three situations. It means that this confused mind suddenly arises when facing things, and cannot be protected, so it is said to be 'unlearnable' (it is wrong to say that if the mind is confused, it cannot be learned). 'Not understanding according to the situation' means that the commentary says that for the realm of killing, stealing, etc., doubts are not clear, hoping not to violate, so it is 'stopping and holding', and not understanding in the heart is 'unlearnable' (if it is for the Dharma, it is the four reliances (Cattaro Nissaya), the five evils (Panca Micchacara), the seven non-Dharmas (Satta Akappiya), the three Dharmas (Tisso Sikkha), the confusion of right and wrong, forgetting to think and not understanding). Abolish the following content, delete the ancient annotations, and distinguish two types. The first is to explain the ancient point of view. In the past, it was believed that, in terms of phenomena, for 'stopping and holding', learnable and unlearnable were generally established. Matters of production are learnable, and matters of prohibition are unlearnable, because it is only to stay away from faults, not to progress in practice. 'Doing and holding' is only learnable, and there is no unlearnable (such as the bowl referred to later). Now explain the current established point of view. The first is to explain the difference. In ancient times, it was distinguished according to phenomena, and there were differences in whether it was accessible or not. Now it is based on the confusion of the heart, encompassing all chapters and categories. The following further elaborates the reason, the first two sentences explain the learnable. Saying 'everything' refers to all precepts in general. 'All can be learned' means that they must all be clearly and skillfully guarded.

護無違也。但下明不可學。此依律文境想以立唯除破僧淫酒(酒有義斷)。余戒並開想疑。故云佛一切開也。此謂素並明達臨境忽忘。不同愚教一向無知。聽門中。事本是作持。由通止作故分二門。謂房衣如法名聽作。房有妨難。衣曾犯過。不合加法故名聽止。言下別釋。初釋可學(準疏有法即處分說凈等)。不可學中初指同。但下略示謂房量過減長財大小迷忘互生。但不違教故名止持。迷非可學故不制犯(法謂作法是非昏迷雜起也)。上二句始終迷如作房衣過量一向謂為如量等。下二句明轉想。如前心欲作過量後轉謂如量。前心蘭後心無犯故云不定。今望後心為不可學。作持中可學制門初總標。法下別釋。前釋法中初句總示。下二句轉釋。言律藏者復分二類。一者總收製作三種羯磨。眾法如受結說恣治諫懺擯等(處分杖囊等在聽門)。對首即安居依止持衣。加藥之類(衣藥說凈等屬聽門)。心念如六念責心等。二者總收眾共兩行除羯磨。外律諸犍度所制行法。如師資僧網衣缽行護之類。通有制聽具如上下兩卷。行謂對治者如衣食房藥隨時起觀行住坐臥常爾一心之類。次明事中與前止持製作無異。但取造修是今本位(準此亦有製作制止但止在前門故此不分耳)。聽門法事可見。次難通中已前一向依古唯明可學。彼以惡

事為不可學。作門事法俱善。故不可立。今約迷心為不可學。無問善惡。一切皆通。欲顯古今不同故於文后徴破。即如疏云。若依此明與昔持犯通塞全異是也(舌塞今通)。初牒前徴起。由下直以今義難破。謂長衣開忘房開想疑。既同迷忘亦合齊立。何得不通耶。廣如後者指雜料簡句法中。若準戒疏徴文之下先出古解云。非此所明以非進修聖不制學(此示不可學義)。不同止持通不可學。事唯離過故得明也。今此略其古解直示今義耳(或有改字為亦通者。或云與疏影略者。皆非安有影略文在別部耶)。此下點示行宗。恐謂迷忘非作持故。后明兩犯並翻二持。以無別體狀但望順違兩分持犯。前作犯云但不依戒。后止犯云所對法事。即略指其體。至於制．聽．止．作．可．不可學並同前耳。昔人有立制聽二教為體。今謂二教乃是攝法總科。所攝事法乃是其體。故知非也。又有章門。以四行無作為體。謂與受體不別。今謂受隨前後發業不同。云何持犯與受不別。況兩犯無作體是不善。豈同受體。是亦不然。又有人立萬境為體。今謂境乃持犯之緣。非是其體。又諸戒列緣境專一種。若唯立境不攝諸緣則成局故。又淫．觸．粗．媒說法同宿行坐．乘船．止一女境。若唯立境則迷諸相。又如一女六十三戒。若唯立境不顯多戒。若爾

母論云犯必托境。豈非誠據。答。論云托境豈非犯緣。至論所犯須云犯戒。豈得犯境。問。如上三家為有何失。答。前已略示更為明之。舉要為言都違祖訓。且文中自云制聽二教以明顯是約教明體。那云二教即是體耶。又體狀一門未見一言談及無作及與萬境。那得於外各自強立。又諸章記併科前段明二教文以為立體。今分已下正明體處自論四行。止用此求有何關涉。自余謬妄何足論之。問。今此所立指何為體。答。一教大宗豈容擅立。況在文昭顯何假別求。一準鈔文如前委釋。恐有未悟更略提示。如文前出二教名義(戒疏科云先明二教之意)。後分二教各顯事法。事法即體豈復疑乎。問。事法是何等欲識事法。且對釋相即是戒本一切諸戒。若通今鈔即是三卷三行一切製法。若通祖教即是一宗大小部文所詮行相。若通所宗即是本律始終止作之法。若通諸部即五百十八五部二部大毗尼藏。若通佛制則三千八萬乃至無量。若通諸境則三世十方數等塵沙量同法界。若望佛佛道同三乘齊奉前聖后賢相承不絕即是戒法。若望領納在懷即為業體。略舉數端粗識事法。宜須研究方見資深。況是一宗之宏綱萬行之根本。茍迷斯旨余復可言。縱慾攝修直恐投心無所。雖云講習終為枉費時功。聖意極詳。凡情罔測。棄文考體何殊緣本述魚。強

【現代漢語翻譯】現代漢語譯本：《母論》說，『犯戒必定依託于所對之境』，難道這不是有力的證據嗎？答：論中說的是『依託于所對之境，難道不是犯戒的因緣嗎？』說到論中所犯的戒，必須說是『犯戒』，怎麼能說是『犯境』呢？問：像上面這三家（的觀點）有什麼缺失？答：前面已經略微指出了，現在更明白地說明。總而言之，都違背了祖師的教誨。而且文中自己說『制定聽戒和制戒兩種教法，是爲了明顯地說明是依教來明本體』，怎麼能說兩種教法就是本體呢？又在體狀一門中，沒有見到一句話談及無作戒體以及萬境，怎麼能擅自在外強行建立（本體）呢？又各章記和科文都將前一段說明二教的文字作為立本體的依據，現在分開以下正式說明本體的地方，只論述四行，用這些來求證本體有什麼關係呢？其餘的謬誤不值得評論。問：現在這裡所立的，指的是什麼作為本體？答：一教的大宗，豈能容許擅自建立？何況在經文里已經昭示顯明，何必另外尋求？一概按照鈔文，如前面詳細解釋的那樣。恐怕有人還不明白，再略微提示一下。如經文前面先出示二教的名義（戒疏科文說『先說明二教的用意』），後面分開二教各自顯明事法。事法就是本體，難道還有什麼疑問嗎？問：事法是什麼？想要認識事法，且對照解釋，相即就是戒本中的一切諸戒。如果通於現在的鈔文，就是三卷三行中的一切製法。如果通於祖師的教法，就是一宗大小部文所詮釋的行相。如果通於所宗，就是本律始終的止作之法。如果通於諸部，就是五百、十八、五部、二部大毗尼藏。如果通於佛制，則是三千、八萬乃至無量。如果通於諸境，則是三世十方，數量如同塵沙，量同於法界。如果望向佛，佛道相同，三乘齊同奉行，前聖后賢相承不絕，這就是戒法。如果望向領納在懷，那就是業體。略舉幾點，粗略地認識事法。應該深入研究，才能見到深厚的功底。何況這是一宗的宏大綱領，萬行的根本。如果迷惑了這個宗旨，其餘的還說什麼呢？縱然想要攝心修行，恐怕投心無所。雖然說是講習，最終也是白白浪費時間和精力。聖人的用意極其詳盡，凡夫的情感難以測度。拋棄經文去考察本體，這和根據樹木去描述魚有什麼區別？強行

【English Translation】 English version: 'The Mother Treatise' says, 'Transgression must rely on the object.' Isn't this solid evidence? Answer: The treatise says, 'Relying on the object, isn't that the cause of transgression?' When speaking of the transgression in the treatise, it must be said 'transgressing the precept,' how can it be said 'transgressing the object'? Question: What are the shortcomings of the above three schools (of thought)? Answer: I have already briefly indicated them before, and now I will explain them more clearly. In short, they all violate the teachings of the patriarchs. Moreover, the text itself says, 'Establishing the two teachings of 'listening' and 'prohibiting' is to clearly explain that it is based on the teachings to clarify the substance.' How can it be said that the two teachings are the substance itself? Furthermore, in the 'substance and characteristics' section, there is not a single word mentioning the non-arising precept-substance (wu zuo jie ti) or the myriad realms. How can one arbitrarily establish (the substance) externally? Moreover, the various commentaries and outlines all use the previous section explaining the two teachings as the basis for establishing the substance. Now, in the following section that formally explains the substance, it only discusses the four practices. What relevance do these have to seeking the substance? The remaining errors are not worth commenting on. Question: What is being established here as the substance? Answer: The great principle of one teaching, how can it be allowed to be arbitrarily established? Moreover, it is already clearly revealed in the scriptures, why seek it elsewhere? Follow the commentary text in general, as explained in detail earlier. Fearing that some may not understand, I will briefly point it out again. For example, the text first presents the names and meanings of the two teachings (the outline of the 'Precept Commentary' says, 'First explain the intention of the two teachings'), and then divides the two teachings to separately reveal the phenomena and principles (shi fa). The phenomena and principles are the substance, is there still any doubt? Question: What are the phenomena and principles? If you want to understand the phenomena and principles, then compare and explain them, which are all the precepts in the Pratimoksha (jie ben). If it is in accordance with the current commentary, it is all the prohibitive rules in the three volumes and three practices. If it is in accordance with the patriarch's teachings, it is the characteristics of practice explained in the texts of the major and minor sections of one school. If it is in accordance with what is upheld, it is the rules of cessation and action from beginning to end of the fundamental Vinaya. If it is in accordance with the various sections, it is the five hundred, eighteen, five sections, and two sections of the Great Vinaya Pitaka. If it is in accordance with the Buddha's precepts, it is the three thousand, eight thousand, and even countless. If it is in accordance with the various realms, it is the three periods of time and the ten directions, the number is like dust and sand, and the measure is the same as the Dharma realm. If looking towards the Buddhas, the Buddha path is the same, the three vehicles are equally practiced, the former sages and later worthies inherit each other without interruption, this is the precept-dharma. If looking towards receiving and cherishing in the heart, that is the karma-substance. Briefly mentioning a few points, roughly understand the phenomena and principles. One should study deeply to see the profound foundation. Moreover, this is the grand outline of one school and the foundation of myriad practices. If one is confused about this principle, what else is there to say? Even if one wants to gather the mind and practice, I am afraid that there is nowhere to place the mind. Although it is said to be studying, it is ultimately a waste of time and energy. The intention of the sages is extremely detailed, and the emotions of ordinary people are difficult to fathom. Abandoning the text to examine the substance, what is the difference between describing a fish based on a tree? Forcibly

立異端豈異為蛇添足。幸負反隅之識勿封是昔之迷。蒐括古今抉擇可否則吾祖之道何患于喪乎。三成就門約心中。初二句標示。謂分四心以明二止。三心中止此科所明。行心中止則如後述。統論四行唯止持通二。自餘三行並局行心。一下正明初立義。此中但明一種。望后約行故標一耳。注簡四心顯示分二所以。識謂了別所緣境(通指六識)。想謂取所領之相。受謂領納所緣(上曰善惡未著故云非業)。行謂造作之心能取于果(思心成業善惡乃異。故云別因余如別述)。田下示立所以三心非業本不名持。但望受體說有持義。受下遮疑。以持是記業無記非持故(此由古謂但不作惡即名上持今約四心分為二別則無前濫)。次約行中。初科前明二持。上約四心揀去三心。下約三性揀去二性。以行心通三性故。止作下次明二犯亦約四心三性以揀行體。在文可分。注分善惡者以行心語通恐相濫故。三善同時而不相離。三惡相別其性相違。作犯多是貪瞋。止犯率由癡慢。一往大判非不互兼。前後中上文各據二行為言。則持犯不同。止作各異。此明四行間雜同時。即下自作教人自業相成二門之義。前後心者如初教人及后自作也。別持犯者一行之中兼異行也。言可知者義易見也。后約三業身口中二初明二持。次明二犯。言反上者行殺盜等

【現代漢語翻譯】現代漢語譯本樹立標新立異的邪說，豈不是像畫蛇添足一樣多此一舉？幸好具有能夠反思事物的智慧，不要被過去的迷惑所禁錮。廣泛蒐集古今的知識，果斷地判斷哪些可以採納，哪些應該摒棄，否則我們祖師的道統怎麼能不衰落呢？

三成就門從內心入手。最初的兩句是標示，說明將心分為四種來闡明二止。三心中止是這一科所要闡明的，行心中止將在後面敘述。統而言之，四行中只有止持貫通二者，其餘三行都侷限於行心。下面正式闡明最初的立義，這裡只闡明一種，考慮到後面要結合行為，所以標為『一』。註釋是爲了簡化四心，顯示分為二的原因。『識』指的是了別所緣境（普遍指六識）。『想』指的是取所領納的相。『受』指的是領納所緣（前面說善惡尚未確定，所以說『非業』）。『行』指的是造作之心能夠取得果報（思心成就業，善惡因此而不同，所以說『別因』，其餘的在別處敘述）。

田下顯示設立的原因，三心非業，本來不稱為『持』，只是相對於受體來說，有『持』的意義。受下遮止疑問，因為『持』是記錄業，無記不是『持』（這是因為古人認為只要不作惡就稱為『上持』，現在結合四心分為兩種，就沒有之前的弊端了）。

其次是關於行中。第一科先闡明二持。上面結合四心，揀選去除三心。下面結合三性，揀選去除二性，因為行心貫通三性。止作下，闡明二犯，也結合四心三性來揀選行體，在文中可以區分。註釋中區分善惡，是因為行心語言相通，恐怕相互混淆。三種善同時存在，不會相互分離。三種惡相互區別，其性質相互違背。作犯多是貪嗔，止犯大多由於癡慢。大致這樣判斷，並非不互相兼具。前後中上文各自根據兩種行為來說，那麼持犯就不同，止作也各異。這裡闡明四行相互交雜同時發生。即下面自作教人、自業相成二門的意義。前後心指的是最初教人以及後來自作。別持犯指的是一行之中兼有不同的行為。『言可知者』，意思是容易理解。

後面結合身口意三業，身口二業中，先闡明二持，再闡明二犯。『言反上者』，指的是進行殺盜等行為。

【English Translation】 English version To establish heterodox doctrines is like adding feet to a snake, a superfluous act. Fortunately, possess the wisdom to reflect and not be confined by past delusions. Extensively gather knowledge from the past and present, decisively determine what can be adopted and what should be discarded, otherwise, how can we not worry about the decline of our ancestral lineage's teachings?

The three accomplishment gates start from the mind. The first two sentences are indicative, explaining the division of the mind into four types to clarify the two cessations (止). The cessation in the three minds is what this section aims to clarify; the cessation in the action-mind will be described later. Generally speaking, among the four actions, only cessation-upholding (止持) permeates both; the remaining three actions are limited to the action-mind. The following formally clarifies the initial establishment of meaning; here, only one type is clarified, considering that it will be combined with action later, hence marked as 'one'. The commentary is to simplify the four minds, showing the reason for dividing into two. 'Cognition' (識) refers to distinguishing the object of perception (generally referring to the six consciousnesses). 'Thought' (想) refers to taking the perceived appearance. 'Reception' (受) refers to receiving the object of perception (previously it was said that good and evil were not yet determined, hence 'non-karma'). 'Action' (行) refers to the mind of creation that can obtain retribution (the mind of intention accomplishes karma, good and evil are therefore different, hence 'separate cause', the rest is described elsewhere).

The section below shows the reason for the establishment; the three minds are non-karma, originally not called 'upholding', but relative to the entity of reception, there is the meaning of 'upholding'. The section on reception prevents doubt, because 'upholding' is recording karma, unrecordable is not 'upholding' (this is because the ancients believed that as long as one does not do evil, it is called 'superior upholding', now combining the four minds into two types, there is no previous drawback).

Secondly, regarding action-middle. The first section first clarifies the two upholdings. Above, combining the four minds, selecting and removing the three minds. Below, combining the three natures, selecting and removing the two natures, because the action-mind permeates the three natures. Cessation-action below clarifies the two transgressions, also combining the four minds and three natures to select the entity of action, which can be distinguished in the text. The commentary distinguishes good and evil because the language of the action-mind is interconnected, fearing mutual confusion. The three goods exist simultaneously and do not separate from each other. The three evils are distinct from each other, their natures contradict each other. Action-transgression is mostly greed and anger, cessation-transgression is mostly due to ignorance and arrogance. This is a general judgment, not without mutual inclusion. The preceding, following, middle, and upper texts each speak according to two actions, then upholding-transgression is different, cessation-action is also different. Here it clarifies that the four actions are intertwined and occur simultaneously. That is, the meaning of the two gates of self-action teaching others, self-karma accomplishing each other below. The preceding and following minds refer to initially teaching others and later acting oneself. Separate upholding-transgression refers to having different actions within one action. 'Words can be known' means the meaning is easy to understand.

Later, combining the three karmas of body, speech, and mind, in the two karmas of body and speech, first clarify the two upholdings, then clarify the two transgressions. 'Words contrary to the above' refers to performing actions such as killing and stealing.

名身作犯。不受食名身止犯。為口四過名口作犯。不作凈語名口止犯。並略舉事配。餘者列說。意業中。意至身口名身口業。未至身口則名單意。此明諸篇遠方便及惡覺不攝意默妄自覆等果頭罪。初判不成。此通兩宗所計。若彼實宗定無意業動色成犯。若約假宗思心成業。即指瞥爾名為單意。若下次明通成。籌度所為事名身口思。雖未動相即屬身口不妨上文。若準戒疏上是初解。后復解云獨頭心念忽起緣非不名為犯。重緣向念可得思覺而不制約即入犯科。又云任情兩取后為正義(順今宗故)。指后說者即第七門方便趣果中。四明通塞。標中四行各立名塞。一行中兼有餘行。或少或多皆號為通。初門唯塞。第三唯通。二四兩兼。又二中通者持犯自通。三四中通持犯互通。如是求之。一心中初標唯下立義。言作業者此明行心造作通該四行。非謂作持之作。謂起心對境各局為言。不約前後相兼之義。若爾雙持雙犯如何明之。答。止作緣異還成不通。以下釋所以心並境頓無此理故。若爾不學有頓犯者豈非境頓。如后明之。第二標中。但由境事容兼止作。故心隨境行有雙具。即前所明雙持犯義。但心用教行二義相參。在文難曉。總分中。上釋塞義。持犯相望善惡異故下釋通義。持犯各局止作通故。推釋中止作相濫無所簡故。通答

【現代漢語翻譯】現代漢語譯本名身作犯：指通過身體的動作來觸犯戒律。不受食名身止犯：指通過身體停止接受食物來觸犯戒律。為口四過名口作犯：指通過口頭的四種過失（妄語、兩舌、惡口、綺語）來觸犯戒律。不作凈語名口止犯：指通過停止說清凈的語言來觸犯戒律。以上是簡略地列舉事例來配合說明，其餘的將在後面詳細說明。意業中：意念達到身口的行為，稱為身口業。意念未達到身口的行為，則稱為單意。這裡說明諸篇中的遠方便以及惡覺（不好的念頭），不包括意默（心中默默地想）、妄自覆（自己欺騙自己）等果頭罪。最初的判斷是不成立的。這適用於兩宗的觀點。如果實宗認為沒有意業，動色（身體的動作）才構成犯戒。如果按照假宗的觀點，思心（思考的心）就構成業。這裡指的是一閃而過的念頭，稱為單意。如果下次說明通成：籌度所為事名身口思：籌劃要做的事情，稱為身口思。雖然還沒有動作，但已經屬於身口，不影響上面的說法。如果按照《戒疏》的說法，上面是最初的解釋。後來又解釋說：獨頭心念忽起緣非不名為犯：單獨的念頭忽然生起，即使沒有其他緣由，也不能說不構成犯戒。重緣向念可得思覺而不制約即入犯科：如果反覆思量這個念頭，可以意識到它是不好的，但不加以制止，就構成犯戒。又云任情兩取后為正義(順今宗故)：又說，任憑自己的想法，兩種情況都考慮，後面的說法是正確的（順應現在的宗派）。指后說者即第七門方便趣果中：指的是後面的說法，即第七門中，通過方便達到結果的部分。四明通塞：標中四行各立名塞：在標題中，四種行為各自獨立，稱為『塞』。一行中兼有餘行：一種行為中兼有其他行為。或少或多皆號為通：無論多少，都稱為『通』。初門唯塞：第一種情況只有『塞』。第三唯通：第三種情況只有『通』。二四兩兼：第二種和第四種情況兼有『塞』和『通』。又二中通者持犯自通：第二種情況中，持戒和犯戒是自身相通的。三四中通持犯互通：第三種和第四種情況中，持戒和犯戒是相互貫通的。如是求之：像這樣來探求。一心中初標唯下立義：在一種心中，首先標明『唯』，然後建立意義。言作業者此明行心造作通該四行：說到『作業』，這裡說明行為的心念造作，貫通四種行為。非謂作持之作：不是指『作持』的『作』。謂起心對境各局為言：而是指生起心念，針對不同的境界，各自獨立而言。不約前後相兼之義：不考慮前後相互兼顧的意義。若爾雙持雙犯如何明之：如果這樣，如何說明同時持戒和犯戒的情況呢？答。止作緣異還成不通：回答說，停止和造作的因緣不同，仍然是不相通的。以下釋所以心並境頓無此理故：下面解釋原因，因為心和境界同時出現的情況是不存在的。若爾不學有頓犯者豈非境頓：如果這樣，不學習的人有頓然犯戒的情況，難道不是境界頓然出現嗎？如后明之：將在後面說明。第二標中：在第二種情況中。但由境事容兼止作：但是由於境界和事情可以同時包含停止和造作。故心隨境行有雙具：所以心隨著境界的變化，行為也有同時具備兩種情況的。即前所明雙持犯義：就是前面所說的同時持戒和犯戒的意義。但心用教行二義相參：但是心的作用和教義、行為兩種意義相互摻雜。在文難曉：在文字上難以理解。總分中：在總的區分中。上釋塞義：上面解釋了『塞』的意義。持犯相望善惡異故：持戒和犯戒相互對應，善和惡是不同的。下釋通義：下面解釋『通』的意義。持犯各局止作通故：持戒和犯戒各自獨立，停止和造作是相通的。推釋中止作相濫無所簡故：推究解釋中，停止和造作相互混淆，沒有可以簡化的緣故。通答：總的回答。

【English Translation】 English version 『Ming Shen Zuo Fan』 (名身作犯): Refers to violating precepts through bodily actions. 『Bu Shou Shi Ming Shen Zhi Fan』 (不受食名身止犯): Refers to violating precepts by stopping the intake of food through bodily means. 『Wei Kou Si Guo Ming Kou Zuo Fan』 (為口四過名口作犯): Refers to violating precepts through the four verbal transgressions (false speech, divisive speech, harsh speech, and frivolous speech). 『Bu Zuo Jing Yu Ming Kou Zhi Fan』 (不作凈語名口止犯): Refers to violating precepts by ceasing to speak pure language. The above are brief examples provided for illustration; the rest will be explained in detail later. In terms of mental karma: When a thought reaches the level of bodily and verbal action, it is called bodily and verbal karma. When a thought does not reach the level of bodily and verbal action, it is called single-mindedness. This explains that the preliminary stages and evil thoughts in various sections do not include the karmic consequences of silent contemplation (意默), self-deception (妄自覆), and other similar offenses. The initial judgment is that it is not established. This applies to the views of both schools. If the Realist school believes that there is no mental karma, then physical action (動色) constitutes a violation of the precepts. If, according to the Provisional school's view, a thought (思心) constitutes karma, then it refers to a fleeting thought, which is called single-mindedness. If the next section explains general accomplishment: 『Chou Du Suo Wei Shi Ming Shen Kou Si』 (籌度所為事名身口思): Planning what to do is called bodily, verbal, and mental consideration. Although there is no action yet, it already belongs to the realm of body and speech, which does not affect the above statement. If according to the 『Jie Shu』 (戒疏), the above is the initial explanation. Later, it is explained that: 『Du Tou Xin Nian Hu Qi Yuan Fei Bu Ming Wei Fan』 (獨頭心念忽起緣非不名為犯): A solitary thought suddenly arises, and even if there is no other cause, it cannot be said that it does not constitute a violation of the precepts. 『Chong Yuan Xiang Nian Ke De Si Jue Er Bu Zhi Yue Ji Ru Fan Ke』 (重緣向念可得思覺而不制約即入犯科): If one repeatedly contemplates this thought, one can realize that it is bad, but if one does not restrain it, it constitutes a violation of the precepts. It is also said that 『Ren Qing Liang Qu Hou Wei Zheng Yi (Shun Jin Zong Gu)』 (任情兩取后為正義(順今宗故)): It is also said that, according to one's own ideas, both situations are considered, and the latter statement is correct (in accordance with the current school). 『Zhi Hou Shuo Zhe Ji Di Qi Men Fang Bian Qu Guo Zhong』 (指后說者即第七門方便趣果中): Refers to the latter statement, that is, in the seventh section, the part about reaching the result through expedient means. 『Si Ming Tong Se』 (四明通塞): In the title, each of the four actions is independent and called 『Se』 (塞, obstruction). 『Yi Xing Zhong Jian You Yu Xing』 (一行中兼有餘行): One action includes other actions. 『Huo Shao Huo Duo Jie Hao Wei Tong』 (或少或多皆號為通): Whether few or many, they are all called 『Tong』 (通, connection). 『Chu Men Wei Se』 (初門唯塞): The first situation only has 『Se』. 『Di San Wei Tong』 (第三唯通): The third situation only has 『Tong』. 『Er Si Liang Jian』 (二四兩兼): The second and fourth situations have both 『Se』 and 『Tong』. Also, 『Er Zhong Tong Zhe Chi Fan Zi Tong』 (二中通者持犯自通): In the second situation, upholding the precepts and violating the precepts are connected within oneself. 『San Si Zhong Tong Chi Fan Hu Tong』 (三四中通持犯互通): In the third and fourth situations, upholding the precepts and violating the precepts are interconnected. 『Ru Shi Qiu Zhi』 (如是求之): Seek it in this way. 『Yi Xin Zhong Chu Biao Wei Xia Li Yi』 (一心中心初標唯下立義): In one mind, first mark 『Wei』 (唯, only), and then establish the meaning. 『Yan Zuo Ye Zhe Ci Ming Xing Xin Zao Zuo Tong Gai Si Xing』 (言作業者此明行心造作通該四行): Speaking of 『action』, this explains that the creation of the mind of action permeates the four actions. 『Fei Wei Zuo Chi Zhi Zuo』 (非謂作持之作): It does not refer to the 『Zuo』 (作, making) of 『Zuo Chi』 (作持, making and upholding). 『Wei Qi Xin Dui Jing Ge Ju Wei Yan』 (謂起心對境各局為言): Rather, it refers to the arising of a thought, addressing different situations, each independently. 『Bu Yue Qian Hou Xiang Jian Zhi Yi』 (不約前後相兼之義): It does not consider the meaning of taking care of both before and after. 『Ruo Er Shuang Chi Shuang Fan Ru He Ming Zhi』 (若爾雙持雙犯如何明之): If so, how to explain the situation of simultaneously upholding and violating the precepts? Answer: 『Zhi Zuo Yuan Yi Huan Cheng Bu Tong』 (止作緣異還成不通): The answer is that the causes of stopping and making are different, and they are still not connected. 『Yi Xia Shi Suo Yi Xin Bing Jing Dun Wu Ci Li Gu』 (以下釋所以心並境頓無此理故): The following explains the reason, because the situation of the mind and the situation appearing simultaneously does not exist. 『Ruo Er Bu Xue You Dun Fan Zhe Qi Fei Jing Dun』 (若爾不學有頓犯者豈非境頓): If so, do those who do not study have a sudden violation of the precepts, is it not a sudden appearance of the situation? 『Ru Hou Ming Zhi』 (如后明之): It will be explained later. 『Di Er Biao Zhong』 (第二標中): In the second situation. 『Dan You Jing Shi Rong Jian Zhi Zuo』 (但由境事容兼止作): But because the situation and the matter can simultaneously include stopping and making. 『Gu Xin Sui Jing Xing You Shuang Ju』 (故心隨境行有雙具): Therefore, the mind follows the changes in the situation, and the behavior also has both situations simultaneously. 『Ji Qian Suo Ming Shuang Chi Fan Yi』 (即前所明雙持犯義): It is the meaning of simultaneously upholding and violating the precepts mentioned earlier. 『Dan Xin Yong Jiao Xing Er Yi Xiang Can』 (但心用教行二義相參): However, the function of the mind and the two meanings of teaching and behavior are mixed together. 『Zai Wen Nan Xiao』 (在文難曉): It is difficult to understand in the text. 『Zong Fen Zhong』 (總分中): In the general distinction. 『Shang Shi Se Yi』 (上釋塞義): The above explains the meaning of 『Se』. 『Chi Fan Xiang Wang Shan E Yi Gu』 (持犯相望善惡異故): Upholding the precepts and violating the precepts correspond to each other, and good and evil are different. 『Xia Shi Tong Yi』 (下釋通義): The following explains the meaning of 『Tong』. 『Chi Fan Ge Ju Zhi Zuo Tong Gu』 (持犯各局止作通故): Upholding the precepts and violating the precepts are independent, and stopping and making are connected. 『Tui Shi Zhong Zhi Zuo Xiang Lan Wu Suo Jian Gu』 (推釋中止作相濫無所簡故): In the investigation and explanation, stopping and making are mixed up, and there is no reason to simplify it. 『Tong Da』 (通答): General answer.

中。初約互收答。止中有作者若約教行。止中無作此據心用。義見下科。作中有止。教行心用二種皆具一下約句以簡。上二句簡二持。初云心別者止心離過。作心進修次境別者。止境是惡作境。是善下二句別簡兩犯。上句止犯下句作犯。次約行中。前明二持。即心用雙持通一切戒修觀。止緣通約化業。並非制教(準知心用止作則通化制教行止作唯句制教)。慈悲愍物行治殺。少欲知足行治盜。離染凈行治淫。如實語行治妄。后明二犯。即約教行雙持。然作犯中作惡須論犯戒。不學亦據制科。此雖教行乃約通論。后止犯中所舉房長即是別戒。止犯有二。上明事法止犯。若下簡不學止犯。上二句明塞下二句示通。雖不即成望后可說。各因不學遂致。為非亦止中有作也。問。教行雙持別就戒本為有幾戒。答。今為括之。僧殘有二(二房制量有處分故)。三十有九(長衣月望長缽長藥急施此五有凈法。二離減六年皆有法開畜餌寶說凈付俗)。九十有十二(說粗教尼羯磨開背。別德衣開二入聚制自足勸有餘食法。殘宿不受七日盡形口法真實凈問主僧斷事與欲)。提舍有二(尼指令訶此蘭若制語知)。眾學有一(杖囊羯磨開)。總二十六戒皆二持犯余並單持犯耳(昔記不以心用教行二門簡之極為浮漫)。三教人中。標云皆通者由是

【現代漢語翻譯】中。最初約定互相問答。『止』中如果有作者，就約定教和行。『止』中沒有作者，這是根據心用。意義見下面的科條。『作』中有『止』，教和行、心和用兩種都具備。下面根據句子來簡化。上面兩句簡化了『二持』。第一句說心別，是說『止』心遠離過失。『作』心是精進修習。其次是境別，『止』的境界是惡，『作』的境界是善。下面兩句分別簡化了兩種違犯。上面一句是『止』犯，下面一句是『作』犯。其次是關於行中。前面說明『二持』，就是心用雙持，貫通一切戒律的修習和觀行。『止』緣貫通到化業，並非制教（根據心用『止』『作』，就貫通化教和制教，行『止』『作』只是關於制教）。慈悲憐憫眾生，用行動來治理殺業；少欲知足，用行動來治理盜業；遠離染污，用清凈的行動來治理淫業；用如實的語言來治理妄語。後面說明『二犯』，就是關於教和行的雙重違犯。然而『作』犯中，作惡必須論及犯戒。不學習也是根據制科。這雖然是教和行，但卻是從普遍的意義上來說的。後面的『止』犯中所舉的房長，就是別戒。『止』犯有兩種。上面說明事法『止』犯，如果下面簡化不學習的『止』犯。上面兩句說明堵塞，下面兩句表示貫通。雖然不能立即成就，但希望以後可以說明。各自因為不學習而導致，因為不是『止』中也有『作』嗎？問：教和行雙持，特別就戒本來說，有幾條戒？答：現在概括一下。僧殘有二（二房制量有處分的原因）。三十有九（長衣、月望、長缽、長藥、急施這五種有凈法。二離減六年都有法開畜餌寶說凈付俗）。九十有十二（說粗教尼羯磨開背。別德衣開二入聚制自足勸有餘食法。殘宿不受七日盡形口法真實凈問主僧斷事與欲）。提舍有二（尼指令訶此蘭若制語知）。眾學有一（杖囊羯磨開）。總共二十六條戒都是二持犯，其餘都是單持犯（以前的記錄不用心用教行兩種方式來簡化，非常浮泛）。三種教化的人中，標題說都貫通，是因為是...

【English Translation】 In the beginning, they agreed to answer each other's questions. If there is an 'author' in 'cessation', it is agreed upon in terms of teaching and practice. If there is no 'author' in 'cessation', it is based on the mind's function. The meaning is seen in the following section. In 'action' there is 'cessation', both teaching and practice, and mind and function are fully present. The following simplifies according to the sentence. The above two sentences simplify the 'two holdings'. The first sentence says that the mind is different, meaning that the 'cessation' mind is away from faults. The 'action' mind is diligent in cultivation. Secondly, the realm is different, the realm of 'cessation' is evil, and the realm of 'action' is good. The following two sentences separately simplify the two offenses. The above sentence is the 'cessation' offense, and the following sentence is the 'action' offense. Secondly, it is about practice. The previous explanation of the 'two holdings' is the dual holding of mind and function, which runs through the practice and contemplation of all precepts. The 'cessation' condition runs through the work of transformation, not the established teaching (according to the mind's function of 'cessation' and 'action', it runs through the teaching of transformation and the established teaching, and the practice of 'cessation' and 'action' is only about the established teaching). Compassion and pity for beings, using action to govern killing; few desires and contentment, using action to govern stealing; being away from defilement, using pure action to govern lust; using truthful language to govern false speech. The following explains the 'two offenses', which is about the dual offense of teaching and practice. However, in the 'action' offense, doing evil must be discussed in terms of violating the precepts. Not learning is also based on the established subject. Although this is teaching and practice, it is from a general meaning. The room elder mentioned in the following 'cessation' offense is a separate precept. There are two types of 'cessation' offenses. The above explains the 'cessation' offense of factual law, if the following simplifies the 'cessation' offense of not learning. The above two sentences explain blocking, and the following two sentences indicate penetration. Although it cannot be achieved immediately, it is hoped that it can be explained later. Each is caused by not learning, because isn't there 'action' in 'cessation'? Question: Holding both teaching and practice, especially in terms of the precept book, how many precepts are there? Answer: Now summarize it. There are two Sanghavasesa (because the two-room system has disposition). There are thirty-nine (the five of long robe, monthly hope, long bowl, long medicine, and urgent giving have pure Dharma. The two separations and six years all have Dharma to open up the raising of bait treasures, saying pure entrustment to the laity). There are ninety-twelve (saying rough teaching, Bhikkhuni Karma opens the back. Separate virtue robe opens the two entrances to gather to control self-sufficiency, persuading the remaining food Dharma. The remaining night does not accept the seven-day life-long mouth Dharma, truthful pure question, the main monk judges matters and gives desire). There are two Pratidesaniya (Bhikkhuni orders to scold this Aranya system to know the language). There is one Siksamana (staff bag Karma opens). A total of twenty-six precepts are both held and violated, and the rest are single held and violated (the previous records did not simplify it with the two methods of mind function teaching and practice, which was very superficial). Among the three types of people who are taught, the title says that they all penetrate, because it is...

教人。塞義不立。教他為所通。自作為能通。所通通多少能通唯一行。釋中。初科文列四事。據具為言。乃至一事亦名通耳。殺生是作犯不乞是止犯。作下總示通義。自修止持。前教四事。同時成辨故。一行中通有多業。次餘三中乃至者應云遣人作四事。已自坐誦戒。即作持中具四行。或作淫盜即作犯中具四。作圖示之。

自作教┐┌自作止持通四行(作意離過)　　　止持(令人漉木)

人四行││自作作持通四行(說凈畜長)　　　作持(持欲僧中)

├┤　　　　　　　　　　　　<T40p0335_01.gif

皆通總││自作作犯通四行(自作淫事)　　　作犯(令人殺主)

十六句┘└自作止犯通四行(自起不學)　　　止犯(不乞造居)

四明相成。總指中塞謂自起方便。后趣正果即是自業相成。此如常途。故云易解通義如前。一中具四故云無異。自業與教人事有不同。故云相別。如下可見。示相中。初四句即列四行。當自分之。禁沙彌者即作持也。律制教沙彌常須禁閉在房故。此下二句總示。比四者是前方便后修止持。前四同就。一中通四。餘三同此。乃下指餘三行。類準作之亦為圖相。

自業相┐┌后修止持通四行

【現代漢語翻譯】現代漢語譯本教導他人，卻不能確立正義。教導他人使其通達，自己也作為能夠通達的人。所通達的有多少，能通達的只有一行。解釋這段話，首先科文列出四件事，這是根據完備的情況來說的。即使只有一件事，也可以稱為『通』。殺生是『作犯』（積極的違犯），不乞食是『止犯』（消極的違犯）。『作』字下面總括地說明『通』的意義。自己修習止持，前面教導的四件事，同時成就，因此，一行之中通達多種業。其次，其餘三項中，『乃至』應該說成是『派遣他人做四件事』。自己坐禪誦戒，就在『作持』中具備四行。或者作淫事、盜竊，就在『作犯』中具備四行。作圖示如下：自己做教導┐┌自己做止持，通達四行（作意遠離過失）止持（令人過濾水中的生物）教人四行││自己做作持，通達四行（說凈、畜長）作持（持戒于僧中）皆通總││自己做作犯，通達四行（自己作淫事）作犯（令人殺其主人）十六句┘└自己做止犯，通達四行（自己不學習）止犯（不乞食而建造房屋）四者互相成就。總的來說，『中塞』指的是自己發起方便，最終趨向正果，這就是自業相成。這就像通常的途徑一樣，所以說容易理解，『通』的意義如前所述。一件事中具備四種行為，所以說沒有不同。自業與教導他人做事有所不同，所以說有區別，如下面可見。在『示相』中，最初的四句就是列出四行，應當自己分析。禁止沙彌（Śrāmaṇera）(佛教出家男子)的行為就是『作持』。律制規定教導沙彌常常需要禁閉在房間里。這下面的兩句是總的說明。『比四者』是前面的方便，後面的修習止持。前面的四種情況相同，都是在一件事中通達四行。其餘三種情況與此相同。『乃下』指的是其餘三行，可以參照類比，也作為圖示。自業相┐┌后修止持，通達四行

【English Translation】 English version Teaching others, yet failing to establish righteousness. Teaching others to be thorough, while also acting as one who is thorough. How much is thoroughly understood, only one practice is thoroughly understood. Explaining this, the initial section lists four matters, speaking in terms of completeness. Even a single matter can be called 'thorough'. Killing is 'making offense' (active transgression), not begging is 'stopping offense' (passive transgression). The word 'making' below generally indicates the meaning of 'thorough'. Self-cultivating cessation and upholding, the four matters taught earlier, are accomplished simultaneously, therefore, within one practice, multiple karmas are thoroughly understood. Secondly, in the remaining three items, 'even to' should be stated as 'dispatching others to do four matters'. Oneself sitting in meditation and reciting precepts, within 'making upholding' all four practices are complete. Or committing sexual misconduct or theft, within 'making offense' all four are complete. A diagram is made as follows: Self-doing teaching┐┌Self-doing cessation and upholding, thoroughly understanding four practices (intentionally avoiding faults) Stopping upholding (causing others to filter water for living beings) Teaching others four practices││Self-doing making upholding, thoroughly understanding four practices (speaking purity, keeping growth) Making upholding (upholding precepts within the Sangha (僧伽)(Buddhist monastic order)) All thoroughly understand total││Self-doing making offense, thoroughly understanding four practices (self-committing sexual misconduct) Making offense (causing others to kill their master) Sixteen sentences┘└Self-doing stopping offense, thoroughly understanding four practices (self-arising not learning) Stopping offense (not begging and building houses) The four mutually accomplish each other. Generally speaking, 'middle obstruction' refers to oneself initiating expedient means, ultimately heading towards right fruit, this is self-karma accomplishing. This is like the usual path, therefore it is said easy to understand, the meaning of 'thorough' is as mentioned before. One matter possesses four actions, therefore it is said there is no difference. Self-karma and teaching others to do things are different, therefore it is said there is distinction, as can be seen below. In 'showing appearance', the initial four sentences are listing the four practices, one should analyze them oneself. Prohibiting the behavior of Śrāmaṇera (沙彌)(Buddhist novice) is 'making upholding'. The Vinaya (律)(Buddhist monastic code) stipulates that teaching Śrāmaṇeras often requires confinement in the room. The two sentences below are a general explanation. 'Comparing the four' is the previous expedient means, the subsequent cultivation of cessation and upholding. The previous four situations are the same, all thoroughly understanding four practices in one matter. The remaining three situations are the same as this. 'Even below' refers to the remaining three practices, one can refer to analogy, also as a diagram. Self-karma appearance┐┌Subsequent cultivation of cessation and upholding, thoroughly understanding four practices

(作意離過)　　　止持(自安漉具)

成通中││后修作持通四行(乞法造房)　　　作持(禁閉沙彌)

├┤　　　　　　　　　　　　<T40p0335_02.gif

四行總││后修作犯通四行(自盜他物)　　　作犯(自安殺具)

十六句┘└后修止犯通四行(作意斷學)　　　止犯(現不與欲)

點示中。前第二門具通兩種止犯。后二並約造作。不論不學止犯。問。如教人事已自起斷學。何有不得。答。能通可說文點所通耳。五漸頓門。就心中此門不約造作成行。但望起心總別以明頓漸。正明中。初列四頓。若下次指四漸。但望一境為言。問。遍通諸境可名為頓。或緣三五起持犯心為漸為頓。答。但一名漸。自二已去皆名為頓。顯意中。此論持犯。但望起心與體違順不同次科對事造作。應知二持心約即約通持。望本受體塵沙事法發無邊善。兩犯亦爾。若論作犯對緣正作自隨前犯。此中止是泛爾起心。可望本受通犯吉罪。止犯頓漸如下別解。次對行中。事相各別心不同時故唯漸也。但明三行止犯一行以涉義門。在下別解。二持。可解。修慈是作收作成止故是止持。作犯中。初示漸義。且下舉事以顯。初別舉殺戒。七心即三不善單復歷之。

【現代漢語翻譯】現代漢語譯本 (作意離過)——止持(自安漉具) 成通中││后修作持通四行(乞法造房)——作持(禁閉沙彌) 四行總││后修作犯通四行(自盜他物)——作犯(自安殺具) 十六句┘└后修止犯通四行(作意斷學)——止犯(現不與欲) 點示中。前第二門具通兩種止犯。后二並約造作。不論不學止犯。問。如教人事已自起斷學。何有不得。答。能通可說文點所通耳。五漸頓門。就心中此門不約造作成行。但望起心總別以明頓漸。正明中。初列四頓。若下次指四漸。但望一境為言。問。遍通諸境可名為頓。或緣三五起持犯心為漸為頓。答。但一名漸。自二已去皆名為頓。顯意中。此論持犯。但望起心與體違順不同次科對事造作。應知二持心約即約通持。望本受體塵沙事法發無邊善。兩犯亦爾。若論作犯對緣正作自隨前犯。此中止是泛爾起心。可望本受通犯吉罪。止犯頓漸如下別解。次對行中。事相各別心不同時故唯漸也。但明三行止犯一行以涉義門。在下別解。二持。可解。修慈是作收作成止故是止持。作犯中。初示漸義。且下舉事以顯。初別舉殺戒。七心即三不善單復歷之。

【English Translation】 English version (Intention to abandon faults) - Cessation-Adherence (Self-providing a water strainer) Accomplishment-Common ││ Subsequent Cultivation-Action-Adherence Common Four Practices (Begging for Dharma, Building a Room) - Action-Adherence (Imprisoning a Shramanera [novice monk]) Four Practices Total ││ Subsequent Cultivation-Action-Violation Common Four Practices (Stealing Others' Property) - Action-Violation (Self-providing instruments for killing) Sixteen Sentences ┘└ Subsequent Cultivation-Cessation-Violation Common Four Practices (Intentionally Abandoning Learning) - Cessation-Violation (Presently Not Giving Consent) Explanation: The second section above encompasses two types of Cessation-Violation. The latter two sections both concern creation and action, not discussing Cessation-Violation related to non-learning. Question: If one instructs a person and they themselves initiate the abandonment of learning, why is it not permissible? Answer: It can be said to be what the text points to. Five Gradual and Sudden Gates: In this section concerning the mind, it does not concern creating actions, but rather clarifies gradual and sudden based on the arising of the mind, generally and specifically. Correct Explanation: Initially, four sudden [occurrences] are listed. 'If' below refers to four gradual [occurrences], only considering one object. Question: Can universally encompassing all objects be called sudden? Or is it gradual or sudden to have the mind of adherence and violation arise from three or five conditions? Answer: Only one is called gradual. From two onwards, all are called sudden. Manifesting Meaning: This discusses adherence and violation, only considering the difference in accordance or opposition between the arising of the mind and the substance, and then categorizing actions. It should be known that the two adherence minds are about immediate and common adherence. Looking at the original received substance, countless good arises from the dust-like phenomena. The two violations are also like this. If discussing action-violation, the action corresponds to the condition and follows the previous violation. This cessation is merely a general arising of the mind, which can be seen as a common violation of auspicious offenses in relation to the original reception. The sudden and gradual of cessation-violation are explained separately below. Next, in relation to practice, the events are different and the minds are not simultaneous, so it is only gradual. Only the cessation-violation of the three practices is clarified, with one practice involving the meaning of the gate, which is explained separately below. The two adherences can be understood. Cultivating loving-kindness is action, collecting and completing action is cessation, so it is cessation-adherence. In action-violation, the initial meaning of gradual is shown. 'Moreover' below gives an example to illustrate. Initially, the precept against killing is specifically mentioned. The seven minds are the three unwholesome [minds], both single and multiple, experienced in sequence.

四下指余諸戒。男子五十六。女人六十三。七殺在上明之。故男四十九。女五十六也。指如前者釋相初也。止犯中。若據事法止犯唯漸非頓。合在上科文略不出此門。唯明不學止犯。四句即下四科。初門泛論漸頓有二不同。一者先後即是此門。二者一多即如次門。文中不學先起者。此望初作斷學心也。準義鈔先起下有故頓二字。文脫。無知後生者。先不斷學不結無知。必假前成故是漸義。三根不同如后所辨。文下引文證漸。別解不學中。初總標如下別釋。又二初明頓犯。云下釋漸犯。無知中。初標謂下釋。不學約心無知隨事。心有總別故。通漸頓事不併修故唯局漸。又不學罪凡經兩結。若初起心漸頓隨犯如此所明。至后無知隨事復結。如下句法。示罪中。以古今異判故。問。辨之。答中。初出古解。今下正判初句明不學一品。無下明無知重輕。引律證重即不攝耳戒。疑猶涉解故罪輕降。問。不學罪為出何處。答。受戒說相即制依師。今違此教故結吉罪。分齊中。就教為二。初標章學下正釋。上明不學。學謂持奉必無中廢。故言始終。始據初受終約盡形。下明無知。限五夏者受戒法中制五夏學。有所未知。未即結罪。五夏已後於事不了。顯是解慢故隨結犯。對行中。五夏離師此據教限。若約成行至聖乃已。雖非違教非不

違行。文中初標恐下次釋初敘立。逸蕩是縱放。自持．齊．聖．即貢高。優劣不限夏數。但優於己遞互相師。故云相降。文下引證亦出受法。依止須具三德。一滿十夏。二有智慧。三勤教授。至法身者不必一形。況復如來以法為師。自余凡愚豈能自立。約根中。初標。若下釋。若論不學通據始終。三根無異。無知之罪位分三別。上根不待五夏故云始終二罪(有云頓得二罪非也不學有頓無知無頓)。中根五夏后結(義見前科故不復出)。下根一向不結。文明利鈍不顯中根。義取前科則三根備矣。可懺中。初標。問。二下釋。通初句總示對破古解。古謂不學可懺作心欲學斷相續故。無知不可懺欲知未了。無有斷義故。不可懺後緣得解即是解惑相除。復不須懺(由解除惑罪無依故相字平乎)。今直出正解。古解如義鈔引之。如下別顯初明先犯。若下明後斷。以才起心學即無無知。二俱有斷故皆可懺。六明優劣。持犯各十門。初持十門一一門中。皆通二持並見優劣之義。約法中。初科威儀者隨境。別護禁身口故。護根者通攝六根。制於心故。定共與禪定俱發故。道共斷或證道同時得故。上二散業。三是定業。四無漏業。據戒唯有三位。上二並得別脫。但約內外兩凡粗細分之。威儀通凡聖道共唯局聖。中二相望通局可知。次科初

【現代漢語翻譯】現代漢語譯本違行：文中首先標出，恐怕下次解釋最初的敘述和建立。逸蕩是指縱情放任。自持、齊（端莊）、聖（聖潔），就是貢高我慢。優劣不限於時間長短。只要比自己優秀，就互相學習。所以說『相降』。文中的引證也出自受法。依止（依靠）需要具備三種德行：一是滿十年夏臘（僧侶受戒后的年齡），二是有智慧，三是勤于教授。至於法身，不必拘泥於一種形體。更何況如來以法為師。其餘凡夫俗子怎麼能自立呢？約根中：首先標出。『若』下解釋。如果說不學，是貫穿始終的。三根（上根、中根、下根）沒有區別。無知之罪，在位分上有三種區別。上根不需要五年夏臘，所以說始終都有兩種罪過（有人說頓悟就沒有兩種罪過，這是不對的，不學有頓悟，無知沒有頓悟）。中根在五年夏臘后才結罪（意義見前面的科判，所以不再重複）。下根一直不結罪。文中說明利鈍，沒有明顯說明中根。從前面的科判中可以推斷出三根都具備。可懺中：首先標出。『問』下解釋。第一句總的說明，用來對破古代的解釋。古代認為不學可以懺悔，因為心想要學習，斷絕了不學的相續。無知不可以懺悔，因為想要知道還沒有了結。沒有斷絕的意義，所以不可以懺悔。後來因緣成熟得到理解，就是解除疑惑，罪過消除。就不需要再懺悔（因為解除了疑惑，罪過沒有依靠，『相』字是平聲）。現在直接給出正確的解釋。古代的解釋如義鈔所引用。下面分別說明，首先說明先犯。『若』下說明后斷。因為才開始有學習的心，就沒有無知了。兩種都有斷絕，所以都可以懺悔。六明優劣：持戒和犯戒各有十門。首先是持戒十門，每一門中，都貫通兩種持戒，並且可以看出優劣的意義。約法中：第一科，威儀是隨著境界而變化的，分別守護禁止身口意。護根是統攝六根，制約於心。定共戒是與禪定同時生髮的。道共戒是斷惑或者證道的同時得到的。上面兩種是散業，三種是定業，四種是無漏業。就戒律來說，只有三種位次。上面兩種都可以得到別解脫戒，只是從內外兩凡的粗細來區分。威儀戒貫通凡聖，道共戒只侷限於聖人。中間兩種相互比較，貫通和侷限就可以知道了。其次是科判的開始。

【English Translation】 English version Violating conduct: The text initially marks this to prevent misinterpreting the initial narration and establishment in subsequent explanations. '逸蕩 (Yidang)' refers to indulgence and unrestrained behavior. '自持 (Zichi)' (self-control), '齊 (Qi)' (dignity), and '聖 (Sheng)' (holiness) constitute arrogance and pride. Superiority and inferiority are not limited by the length of time. As long as one is better than oneself, they should learn from each other. Therefore, it is said '相降 (xiang jiang)' (mutually yielding). The citations in the text also originate from receiving the Dharma. Reliance requires possessing three virtues: first, completing ten summer retreats (the age of a monk after ordination); second, possessing wisdom; and third, diligently teaching. As for the Dharmakaya (法身), it need not be confined to one form. Moreover, the Tathagata (如來) takes the Dharma as the teacher. How can ordinary mortals establish themselves? Regarding the roots: It is initially marked. The explanation follows '若 (Ruo)' (if). If one speaks of not learning, it is consistent from beginning to end. The three roots (superior, intermediate, and inferior) have no difference. The sin of ignorance has three distinctions in position. The superior root does not require five summer retreats, so it is said that there are two sins from beginning to end (some say that there are not two sins upon sudden enlightenment, which is incorrect; not learning can have sudden enlightenment, but ignorance cannot). The intermediate root incurs sin after five summer retreats (the meaning is seen in the previous classification, so it is not repeated). The inferior root never incurs sin. The text explains sharpness and dullness, without explicitly stating the intermediate root. It can be inferred from the previous classification that all three roots are included. Regarding repentance: It is initially marked. The explanation follows '問 (Wen)' (question). The first sentence generally explains, used to counter and refute ancient interpretations. The ancients believed that not learning can be repented because the mind wants to learn, severing the continuation of not learning. Ignorance cannot be repented because wanting to know has not been resolved. There is no meaning of severance, so it cannot be repented. Later, when conditions mature and understanding is attained, it is the resolution of doubt, and the sin is eliminated. There is no need to repent again (because the doubt is resolved, the sin has no reliance; the tone of '相 (xiang)' is level). Now, the correct explanation is directly given. The ancient explanation is as cited in the Yichao. The following separately explains, first explaining the prior offense. The explanation follows '若 (Ruo)' (if), explaining the subsequent severance. Because as soon as the mind begins to learn, there is no ignorance. Both have severance, so both can be repented. Six, explaining superiority and inferiority: There are ten gates each for upholding precepts and violating precepts. First are the ten gates of upholding precepts, in each gate, both types of upholding precepts are connected, and the meaning of superiority and inferiority can be seen. Regarding the Dharma: The first category, demeanor changes with the environment, separately guarding and prohibiting body, speech, and mind. Guarding the roots encompasses the six roots, restraining the mind. The Samadhi-born precepts arise simultaneously with Samadhi. The Path-born precepts are obtained simultaneously with cutting off delusions or attaining the Path. The above two are scattered karma, the three are fixed karma, and the four are unconditioned karma. In terms of precepts, there are only three positions. The above two can obtain separate liberation precepts, only distinguished by the coarseness and fineness of the inner and outer ordinary beings. Demeanor precepts penetrate ordinary and holy beings, Path-born precepts are limited to holy beings. Comparing the middle two, penetration and limitation can be known. Next is the beginning of the classification.

以四戒配對三位。外凡散修事觀。未緣諦理無實德故名為假名。即五停心總別相念及薄地凡夫也。內凡多在定心。緣四諦境分見真理名為和合。即暖．頂．忍．世第一也。初果已去證真諦理號真實僧。德下父約三位顯示優劣。初劣后勝。中二兩通。乃至者略于定法。內凡兩戒復須分之。次門初約四聖以分道共。自有優劣。三果謂三位果人。比降漸劣。企望也。望上進求德未圓故。次內凡中。二戒通四人。世第一為勝。暖位為劣。中二可知。外凡威儀三位亦爾。若約通論唯無學為優。五停至劣。中間九位可以比知。問。二門並明人法如何取別。答。前是約位顯法。后即就位細分。第三門前通凡聖四法為言。此局下凡別脫以辨別脫。又四。五八對在家二眾。十戒對下三眾。具戒對僧尼二眾。約體四位雖同就人七眾乃別。初劣后勝。中間可知。四中。前通道俗。此下七門據文雖通約義在道。文中分二。初約所犯輕重。二約能治難易。五中。初科善心且約治淫。余皆類準。離染凈行即不凈觀。不善心者為求名聞利養人天樂報。然戒序中名譽利養死得生天。彼謂持戒冥感非是惡求。無記且舉狂睡。不緣善惡。泛爾奉持並無記攝。次科上二句示優劣。言作持者。作即行心起護通該二持(舊以作持一行釋者為名誤也)。謂取作心比校

【現代漢語翻譯】現代漢語譯本以四戒配對三位。外凡散修事觀。未緣諦理無實德故名為假名。即五停心（觀察世間不凈等五種方法）總別相念及薄地凡夫也。內凡多在定心。緣四諦境分見真理名為和合。即暖（四加行位的最初階段）．頂（四加行位的第二階段）．忍（四加行位的第三階段）．世第一（四加行位的第四階段）也。初果已去證真諦理號真實僧。德下父約三位顯示優劣。初劣后勝。中二兩通。乃至者略于定法。內凡兩戒復須分之。次門初約四聖以分道共。自有優劣。三果謂三位果人。比降漸劣。企望也。望上進求德未圓故。次內凡中。二戒通四人。世第一為勝。暖位為劣。中二可知。外凡威儀三位亦爾。若約通論唯無學為優。五停至劣。中間九位可以比知。問。二門並明人法如何取別。答。前是約位顯法。后即就位細分。第三門前通凡聖四法為言。此局下凡別脫以辨別脫。又四。五八對在家二眾。十戒對下三眾。具戒對僧尼二眾。約體四位雖同就人七眾乃別。初劣后勝。中間可知。四中。前通道俗。此下七門據文雖通約義在道。文中分二。初約所犯輕重。二約能治難易。五中。初科善心且約治淫。余皆類準。離染凈行即不凈觀。不善心者為求名聞利養人天樂報。然戒序中名譽利養死得生天。彼謂持戒冥感非是惡求。無記且舉狂睡。不緣善惡。泛爾奉持並無記攝。次科上二句示優劣。言作持者。作即行心起護通該二持(舊以作持一行釋者為名誤也)。謂取作心比校

【English Translation】 English version The four precepts are matched with three positions. External ordinary practitioners observe matters. Because they have not grasped the truth and lack real virtue, they are called 'provisional names'. This refers to the general and specific mindfulness of the Five Stopping Points (five methods of calming the mind) and ordinary people with shallow foundations. Internal ordinary practitioners mostly focus on meditative concentration. They perceive the truth by contemplating the Four Noble Truths, which is called 'harmonious union'. This refers to the stages of Warmth (the initial stage of the Four Preparatory Practices), Peak (the second stage of the Four Preparatory Practices), Forbearance (the third stage of the Four Preparatory Practices), and the Highest in the World (the fourth stage of the Four Preparatory Practices). Those who have attained the first fruit and beyond have realized the true principle and are called 'true Sangha'. The 'father' below uses the three positions to show superiority and inferiority. The beginning is inferior, and the end is superior. The middle two are both. 'Even to' omits the fixed Dharma. The two precepts of internal ordinary practitioners must be further divided. The next section initially uses the Four Noble Ones to divide the shared path. There are inherent superiorities and inferiorities. The third fruit refers to the people of the three fruit positions. Compared to the decline, they are gradually inferior. It is an aspiration. They aspire to advance and seek virtue that is not yet complete. Next, within the internal ordinary practitioners, the two precepts apply to all four types of people. The 'Highest in the World' is superior, and the 'Warmth' stage is inferior. The middle two are understandable. The three positions of external ordinary practitioners' demeanor are also like this. If generally speaking, only the 'no-more-learning' is superior. The 'Five Stopping Points' are the most inferior. The nine positions in between can be compared. Question: Both sections explain people and Dharma, how to differentiate them? Answer: The former uses positions to reveal the Dharma, while the latter finely divides based on positions. The third section generally speaks of the four Dharmas of ordinary and noble ones. This section specifically uses the separate liberation of lower ordinary people to distinguish separate liberation. Furthermore, the four, five, and eight precepts are for the two groups of laypeople. The ten precepts are for the lower three groups. The full precepts are for the two groups of monks and nuns. Although the four positions are the same in essence, the seven groups of people are different. The beginning is inferior, and the end is superior. The middle is understandable. Among the four, the former is common to both lay and monastic people. The following seven sections, although generally applicable according to the text, are specifically about the path in meaning. The text is divided into two parts. The first is about the severity of the offenses, and the second is about the ease of treatment. Among the five, the first section on wholesome mind is about treating lust. The rest are similar. Leaving defilement and practicing purity is the contemplation of impurity. Those with unwholesome minds seek fame, wealth, and the happiness of humans and gods. However, the preface to the precepts says that fame and wealth lead to rebirth in heaven after death. This refers to the hidden influence of upholding the precepts, not evil seeking. The non-committal simply mentions madness and sleep. It does not involve good or evil. General adherence is included in the non-committal. The next section shows the superiority and inferiority of the above two sentences. 'Performing and upholding' means that performing is the mind of action, arising protection, and encompassing the two upholdings (the old interpretation of 'performing and upholding' as one line is a mistake). It means taking the mind of action for comparison.

故有三品優劣。善心為上。不善為中。無記非業為下。若下會同。以三心約業優劣乃珠。二持就制順教無異。六中。四種皆約標心期限故名分齊。初劣后優中二可會。若論業行初不善業。並四趣因。二三世善。人天分之。四無漏業三乘因本。初謂邪諂希利有如賊焉。望教無違亦名持戒。二謂常畏罪報無別所求。三據戒序。四準律序。彼云除結無掛礙。傳著由此解。此明凡夫稟持別脫。遠能趣果非定道戒。七中。煩惱重處為善者希。復由苦逼心必猛盛。所以獨勝。餘二弱者煩惱輕故。北洲難地。故所不論。經云。南洲一日一夜發心修行勝東西二洲五十小劫是也。八中。初標前後即約時也。次釋有二。上約在滅以論。下約三時而說。正法千年具教理行果。像法千年闕果。末法萬年闕行果。人根轉濁。漸劣可知。以下引證付法藏傳第五祖師。度人既多時。人號為無相好佛(行化同佛但無相好)。掘多意謂與佛同等。時有老尼。見佛在時事多往問之。彼尼先以器盛油安戶扉后。掘多入房傾油數滴多問尼云。佛在世時所化何如我耶。尼云。佛世六群數入我房未嘗傾油一滴。今尊者弗及六群。鈔撮其意如文所云。掘多亦云鞠多。九中。約罪則性強遮弱。約治則遮優性劣。故云互也。十中。篇聚準上兩意互論優劣。第二犯中十門初門

為三。初學．無學．相望。無學見思已盡故無故犯。事習未亡故容有誤。三果殘思未盡容有故心(上二但犯遮戒)。初二兩果欲惑未盡故心犯性。但不造他。復不結業。不受總報。與凡為異(須斯二尼怨逼受樂如受戒引)。文云三果亦指三位。次約聖凡相望。聖人見理業不集故。內凡未證惑全在故。三約內外相望。乃至者合云內凡分見真理。定慧力強故輕。外凡未緣諦理事行道劣故重。上約四位相望總而為言。無學最劣。五停至優。中間互通。準前可解。文中且據行位故至外凡。更通簿地極為優矣。二中。初止作者約心對事。下故誤者唯就心論。該上兩犯各通二心。三中。指前即篇聚中不善為優善心為劣。無記至劣。四中。指篇聚者。犯前戒分重故為優。犯后威儀輕故為劣。又復統約篇聚夷優吉劣。迭望可解。五中。犯遮罪輕。但違制教犯性罪重。制業俱違指智論者文見懺篇。六中。指前持者佛在根利犯輕。滅后漸濁犯重。三時相對輕重亦然(準約三方南優余劣)。第七標中。謂心境相望或等或互。以顯優劣。引論中。初準文通示。以罪假緣成緣即心境境是外緣。故云托也。心是內緣。故云關也。心起不常故有增微。境緣非一故有優劣。或下歷句別簡。初句俱優下二句互有優劣。義立俱劣一句。如非人作畜杌想之類。

【現代漢語翻譯】現代漢語譯本分為三種情況：初學（Srota-apanna，須陀洹）、無學（Arhat，阿羅漢）、以及相望的情況。無學因為已經斷盡見思惑，所以不會故意犯戒。但因為習氣未除，所以可能出現誤犯。三果（Anagamin，阿那含）因為還有殘餘的思惑未斷盡，所以可能出現故意的犯戒行為（以上兩種情況只觸犯遮戒）。初果（Srota-apanna，須陀洹）和二果（Sakadagamin，斯陀含）因為欲界的迷惑未斷盡，所以可能故意觸犯性戒，但不會教唆他人，也不會因此結業，更不會因此而受總報，這與凡夫不同（例如《須斯二尼怨逼受樂如受戒引》）。文中的『三果』也指代這三種果位。其次，從聖人和凡夫的角度來看，聖人因為已經證悟真理，所以不會積聚惡業。而內凡（指修行有一定境界但未證果的凡夫）因為迷惑仍然存在，所以會積聚惡業。第三，從內凡和外凡的角度來看，乃至可以這樣理解：內凡已經部分地見到了真理，並且因為定慧的力量較強，所以犯戒較輕。而外凡因為沒有緣到真理，並且在事行道方面比較差，所以犯戒較重。以上是從四種果位的角度來總的說明，無學最差，五停心觀最好，中間的果位可以互相貫通，可以參照前面的解釋。文中暫且根據行位的不同，所以說到了外凡，如果更進一步地推論，那麼外凡中修行精進的人也是非常優秀的。第二部分，首先，只針對作者，從心和事的角度來分析。下面所說的『故誤』，只是從心的角度來討論，包括了上面兩種犯戒情況，都包含了兩種心態。第三部分，指的是前面篇聚中的不善心為優，善心為劣，無記心為最劣。第四部分，指的是篇聚中的戒律，觸犯前面的戒律，罪過較重，所以為優；觸犯後面的威儀戒，罪過較輕，所以為劣。又可以統合篇聚，將夷、優、吉、劣相互比較，可以理解。第五部分，觸犯遮罪較輕，只是違背了佛的教誡；觸犯性罪較重，因為既違背了佛的教誡，又違背了業。制業俱違指的是《智論》中的內容，可以在《懺篇》中看到。第六部分，指的是佛在世時，根器銳利的人犯戒較輕；佛滅度后，世道逐漸渾濁，犯戒較重。三個時期的相對輕重也是如此（大致來說，南方優於其他地方）。第七部分，標明了心和境相互比較，或者相等，或者相互影響，以此來顯示優劣。引用的論中，首先根據文義來普遍地說明，罪是由假借因緣而成的，因緣就是心和境，境是外緣，所以說是『托』。心是內緣，所以說是『關』。心念的生起不是恒常不變的，所以會有增減。境緣不是單一的，所以會有優劣。或者下面的句子分別簡要說明，第一句是俱優，下面的兩句是互有優劣，義立俱劣一句，例如將非人當作畜生或者木樁之類的想法。

【English Translation】 English version There are three categories: the learner (Srota-apanna, stream-enterer), the non-learner (Arhat, one who has attained enlightenment), and those in between. The non-learner, having exhausted all delusions of views and thoughts, does not intentionally violate precepts. However, due to residual habits, unintentional violations may occur. The third-stage Arhat (Anagamin, non-returner), with remaining traces of thought-delusions, may intentionally violate precepts (the above two only violate prohibitive precepts). The first (Srota-apanna) and second-stage Arhat (Sakadagamin, once-returner), with desires not yet extinguished, may intentionally violate fundamental precepts, but they do not instigate others, accumulate karma, or receive general retribution, differing from ordinary beings (as in 'Susuni forced to accept pleasure as receiving precepts'). The term 'third-stage Arhat' in the text also refers to these three stages. Secondly, considering saints and ordinary beings, saints, having realized the truth, do not accumulate negative karma. Inner ordinary beings (those with some level of practice but not yet attained fruition), with delusions still present, accumulate karma. Thirdly, considering inner and outer ordinary beings, it can be understood that inner ordinary beings have partially seen the truth, and due to strong meditative concentration and wisdom, their violations are lighter. Outer ordinary beings, not having encountered the truth and being inferior in practice, commit heavier violations. The above is a general explanation from the perspective of the four stages, with the non-learner being the worst and the five-fold mindfulness being the best, with intermediate stages being interconnected and understandable based on the previous explanations. The text temporarily focuses on the stages of practice, thus mentioning outer ordinary beings. Further, even among outer ordinary beings, those who practice diligently are highly excellent. In the second part, firstly, focusing solely on the actor, analyze from the perspective of mind and action. The 'intentional mistake' mentioned below is discussed only from the perspective of the mind, encompassing both types of violations mentioned above, each involving two mental states. In the third part, it refers to the unwholesome mind in the preceding section as superior, the wholesome mind as inferior, and the neutral mind as the most inferior. In the fourth part, it refers to the precepts in the section, with violations of earlier precepts being more serious and thus superior, and violations of later precepts of conduct being lighter and thus inferior. Furthermore, the sections can be integrated, comparing the equal, superior, auspicious, and inferior, which can be understood. In the fifth part, violating prohibitive precepts is lighter, merely violating the Buddha's teachings; violating fundamental precepts is heavier, violating both the Buddha's teachings and karma. 'Violating both prohibitive and karmic precepts' refers to the content in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), which can be found in the Repentance Chapter. In the sixth part, it refers to those with sharp faculties committing lighter violations when the Buddha was alive; after the Buddha's passing, the world gradually became turbid, and violations became heavier. The relative weight of the three periods is similar (generally speaking, the South is superior to other regions). In the seventh part, it indicates that the mind and environment are compared, either equally or mutually influencing each other, to show superiority and inferiority. In the quoted treatise, firstly, it generally explains according to the meaning of the text that sin is formed by borrowed conditions, with conditions being the mind and environment, the environment being the external condition, thus called 'support'. The mind is the internal condition, thus called 'key'. The arising of thoughts is not constant, so there will be increase and decrease. Environmental conditions are not singular, so there will be superiority and inferiority. Or the following sentences briefly explain separately, the first sentence is mutually superior, the following two sentences have mutual superiority and inferiority, and the sentence 'establishing inferiority together', such as thinking of non-humans as animals or wooden stakes.

論下點上論文。語通篇聚。句中且約殺戒顯相。故別歷四重諸餘例通。淫中。初句通摽。畜下別簡有四。初句簡異類理加非人。次於畜趣二人中簡道俗。三道俗中各簡持破。在家更簡無戒有戒。持中復有士女五八。出家先簡五眾。大僧最重。五中各有持破。四持中簡凡聖。薄地持戒外凡已去乃至無學陵辱極重。末句總示。重同謂制罪。淫不簡境皆犯夷故。報異謂業道業有優劣。受報不同。后三制報俱異。可知。盜中三。初簡趣亦合加畜為首。二人中簡凡聖。三簡三寶。佛輕法次僧重。如釋相說。三中。引論唯簡邪正。人輕蟻重。且據業論。不約制教。準義亦合約趣。道俗持毀凡聖簡之。文略不出。所以殺阿羅漢出佛身血。皆在逆收。豈非重也。六足毗曇成論自指六足者。即論別目。七論共為一部。后一發智論為身。餘六如足故也(簡佛毗曇及婆沙雜心等毗曇故)。四中。三趣同盜人則反之。如文所顯。又出家中五眾乃至聖人漸輕可解。若如五分僧中妄語重百羅漢前。故知誑僧極重。上四但出境之優劣。心隨境故重輕可知。若約互論如前作句。無不通曉。第八標中。制據律刑。報約化業。或等或差。故須簡辨。隨約重輕以分優劣。四句並出母論。初句為二。前舉戒示相。二引論證成(下二同此)。遮惡制殘故知不等。下

篇掘壞類此明之。論文上二句證犯殘。上句示異異業理故。下句釋異。下二句證招報。上句示異異制教故(得罪者即今業因以能招報故云報異舊云將來得罪法異即以報為罪非也)。下句釋異果由因克。因即心業非關制教故。次句初標。如下釋分文。同上。打此丘等者。等取殺畜飲蟲之類。論文分釋二亦同上。三中合明二句。初雙示上句。初篇易解故但舉次篇。漏失．欲染．二謗．壞眾．二粗．四諫．下篇性業例亦同之。下句有二。上是無記下約善心。此下合證。即制教業道二俱等故。第九標中。前科對境。此獨論心故云單也。三時初方便時二根本時。三成已時。如善生者示所出也。且約殺者余可準也。心念不常前後具缺。不出八句。括之斯盡。初句歷示三心重相。尤即訓甚。但非極甚即是輕心。然極甚難明。略須示相。但約起心念念不間。色心躁悶不愧旁人。神思昏迷都忘善事。奔趨前境暢悅己情。三邪見居懷撥無因果。向親姻作穢對塔殿行非。凡此用心皆名定業。能牽來報。縱懺不亡。以此自量何容輕動。識心之士豈不畏乎。文中句數交絡欲令新學易曉。為圖示之。

初一句三┐┌方便┐

├┤根本├重

時俱重─┘└成已┘

┌方便┐

【現代漢語翻譯】現代漢語譯本篇章中挖掘出的壞的情況類似於這樣來闡明。論文中前兩句證明觸犯殘罪。前一句顯示了異業的道理，所以說是『異』。后一句解釋『異』。下面兩句證明招致果報。前一句顯示了異制教的道理（得罪的人就是現在的業因，因為它能夠招致果報，所以說是『報異』，舊的說法認為將來得罪的法不同，就把果報當作罪過，這是不對的）。后一句解釋『異』，果報是由業因決定的，業因就是心業，與制教無關。下一句首先標出，如下文解釋分科。與上文相同。『打此丘等』，『等』包括殺害畜生、飲用蟲類等。論文中分科解釋，二者也與上文相同。第三部分合並說明，兩句。首先雙重顯示，上句。因為初篇容易理解，所以只舉出第二篇。漏失、欲染、二謗、壞眾、二粗、四諫、下篇的性業等，例子也與此相同。下句有兩層意思。上面是無記，下面是關於善心。這下面合併證明。因為制教和業道二者都相同。第九個標目中。前一科是對境而說，這裡只討論心，所以說是『單』。三個時段，一是方便時，二是根本時，三是成已時。如《善生經》所說，顯示了出處。暫且以殺業為例，其餘可以類推。心念不恒常，前後都不完備，超不出八句，概括起來就全部包括了。第一句歷數顯示三種心念的重疊相。『尤』就是『甚』的意思。但不是極甚，就是輕心。然而極甚難以明瞭，略微顯示一下它的相狀。只是說起心動念唸唸不斷，臉色和心情都煩躁鬱悶，不顧及旁人，精神昏迷，完全忘記善事，奔向外境，暢快自己的心情，三種邪見佔據內心，否定因果，對親戚姻親做污穢之事，對著佛塔殿堂做不正當的行為。凡是這樣的用心，都叫做定業，能夠牽引來果報，即使懺悔也不能消除。用這些來衡量自己，怎麼能輕舉妄動呢？認識心的人難道不畏懼嗎？文中句數交錯，是爲了讓新學者容易理解，所以圖示如下：初一句三┐┌方便┐ ├┤根本├重時俱重─┘└成已┘ ┌方便┐

【English Translation】 English version The excavation of bad situations in the chapter is similar to this clarification. The first two sentences in the thesis prove the violation of the remnant offense. The first sentence shows the principle of different karma, so it is said to be 'different'. The second sentence explains 'different'. The following two sentences prove the reaping of retribution. The first sentence shows the principle of different precepts (the offender is the current cause of karma, because it can lead to retribution, so it is said to be 'different retribution'; the old saying that the laws of future offenses are different, and regards retribution as sin, which is not correct). The second sentence explains 'different', the retribution is determined by the cause of karma, and the cause of karma is mental karma, which has nothing to do with precepts. The next sentence first marks, as explained in the following text. Same as above. 'Hitting this monk, etc.', 'etc.' includes killing livestock, drinking insects, etc. The classification and explanation in the thesis, the two are also the same as above. The third part combines the explanation, two sentences. First, double display, the first sentence. Because the first chapter is easy to understand, only the second chapter is cited. Omission, desire dyeing, two slanders, destroying the Sangha, two coarse, four admonitions, the nature of the next chapter, etc., the examples are also the same as this. The next sentence has two meanings. The above is non-remembering, and the following is about good intentions. This below combines the proof. Because the precepts and the path of karma are the same. In the ninth title. The previous section is about the environment, and this only discusses the mind, so it is said to be 'single'. Three time periods, one is the expedient time, the second is the fundamental time, and the third is the accomplished time. As the 'Good Life Sutra' says, it shows the origin. For the time being, take killing karma as an example, and the rest can be inferred. The mind is not constant, and neither the beginning nor the end is complete, and it does not exceed eight sentences, which can be summarized to include all of them. The first sentence lists and shows the overlapping aspects of the three thoughts. 'Especially' means 'very'. But if it is not extremely, it is a light heart. However, it is difficult to understand the extreme, and slightly show its appearance. It just means that the mind is constantly moving, the face and mood are irritable and depressed, regardless of others, the spirit is昏迷, completely forgetting good deeds, rushing to the outside world, enjoying one's own mood, three kinds of evil views occupy the heart, denying cause and effect, doing dirty things to relatives and in-laws, and doing improper behavior in front of the pagoda hall. All such intentions are called fixed karma, which can lead to retribution, and even repentance cannot eliminate it. Using these to measure oneself, how can one act rashly? Are those who know the mind not afraid? The number of sentences in the text is staggered, in order to make it easy for new learners to understand, so the diagram is as follows: The first sentence three┐┌expedient┐ ├┤fundamental├heavy Time is heavy─┘└accomplished┘ ┌expedient┐

│　　├重

┌初句┤根本┘

│　　└成已─輕

第二三句┐│　　┌方便─輕

├┤中句┤根本┐

二重一輕┘│　　│　　├重

│　　└成已┘

│　　┌方便┐

└后句┤　　├重

│成已┘

└根本─輕

┌根本─重

│方便┐

┌初句┤　　├輕

│　　└成已┘

第三三句┐│　　┌方便─重

├┤中句┤根本┐

一重二輕┘│　　│　　├輕

│　　└成已┘

│　　┌成已─重

└后句┤方便─┐

│　　　├輕

└根┘

第四一句┐┌方便┐

├┤根本├輕

三時俱輕┘└成已┘

若以四位分之。上句最優。下句至劣。中二通優劣。若約八句論之。則句句相降。中間二位各有三句。並依重輕次列。比之自見。第四中。引諸經律舉事顯相。雖懷憐愍非無殺意。俱輕可知。會通

【現代漢語翻譯】現代漢語譯本 │ ├重 ┌初句┤根本┘ │ └成已─輕第二三句┐│ ┌方便─輕 ├┤中句┤根本┐ 二重一輕┘│ │ ├重 │ └成已┘ │ ┌方便┐ └后句┤ ├重 │成已┘ └根本─輕 ┌根本─重 │方便┐ ┌初句┤ ├輕 │ └成已┘ 第三三句┐│ ┌方便─重 ├┤中句┤根本┐ 一重二輕┘│ │ ├輕 │ └成已┘ │ ┌成已─重 └后句┤方便─┐ │ ├輕 └根┘ 第四一句┐┌方便┐ ├┤根本├輕三時俱輕┘└成已┘ 若以四位分之。上句最優。下句至劣。中二通優劣。若約八句論之。則句句相降。中間二位各有三句。並依重輕次列。比之自見。第四中。引諸經律舉事顯相。雖懷憐愍非無殺意。俱輕可知。會通現代漢語譯本 │ ├ 重 ┌ 初句（第一句）┤ 根本（根本）┘ │ └ 成已（完成）─ 輕第二三句┐│ ┌ 方便（方便）─ 輕 ├┤ 中句（中間句）┤ 根本（根本）┐ 二重一輕┘│ │ ├ 重 │ └ 成已（完成）┘ │ ┌ 方便（方便）┐ └ 后句（最後一句）┤ ├ 重 │ 成已（完成）┘ └ 根本（根本）─ 輕 ┌ 根本（根本）─ 重 │ 方便（方便）┐ ┌ 初句（第一句）┤ ├ 輕 │ └ 成已（完成）┘ 第三三句┐│ ┌ 方便（方便）─ 重 ├┤ 中句（中間句）┤ 根本（根本）┐ 一重二輕┘│ │ ├ 輕 │ └ 成已（完成）┘ │ ┌ 成已（完成）─ 重 └ 后句（最後一句）┤ 方便（方便）─┐ │ ├ 輕 └ 根（根本）┘ 第四一句┐┌ 方便（方便）┐ ├┤ 根本（根本）├ 輕三時俱輕┘└ 成已（完成）┘ 如果用四種位次來區分，上句最好，下句最差，中間兩句則兼有優劣。如果按照八句來討論，那麼句句之間都有高下之分。中間兩位各有三句，並且按照輕重依次排列，比較一下自然就明白了。在第四種情況中，引用各種經書和戒律來舉例說明，雖然懷有憐憫之心，但並非沒有殺意，都是輕的，可以明白。會通。 English version │ ├ Heavy ┌ First line ┤ Root ┘ │ └ Accomplished ─ Light Second and Third lines ┐│ ┌ Expedient ─ Light ├┤ Middle line ┤ Root ┐ Two heavy, one light ┘│ │ ├ Heavy │ └ Accomplished ┘ │ ┌ Expedient ┐ └ Last line ┤ ├ Heavy │ Accomplished ┘ └ Root ─ Light ┌ Root ─ Heavy │ Expedient ┐ ┌ First line ┤ ├ Light │ └ Accomplished ┘ Third and Third lines ┐│ ┌ Expedient ─ Heavy ├┤ Middle line ┤ Root ┐ One heavy, two light ┘│ │ ├ Light │ └ Accomplished ┘ │ ┌ Accomplished ─ Heavy └ Last line ┤ Expedient ─┐ │ ├ Light └ Root ┘ Fourth and First lines ┐┌ Expedient ┐ ├┤ Root ├ Light All three times light ┘└ Accomplished ┘ If divided into four positions, the upper line is the best, and the lower line is the worst. The middle two lines have both advantages and disadvantages. If discussed in terms of eight lines, then each line decreases in quality. The middle two positions each have three lines, arranged in order of heaviness and lightness. Compare them and you will see for yourself. In the fourth case, citing various sutras and vinayas to illustrate the appearance of events, although harboring compassion, there is no lack of intention to kill. It can be known that all are light. Synthesis.

【English Translation】 English version │ ├ Heavy ┌ First line ┤ Root (fundamental) ┘ │ └ Accomplished ─ Light Second and Third lines ┐│ ┌ Expedient (skillful means) ─ Light ├┤ Middle line ┤ Root (fundamental) ┐ Two heavy, one light ┘│ │ ├ Heavy │ └ Accomplished ┘ │ ┌ Expedient ┐ └ Last line ┤ ├ Heavy │ Accomplished ┘ └ Root ─ Light ┌ Root ─ Heavy │ Expedient ┐ ┌ First line ┤ ├ Light │ └ Accomplished ┘ Third and Third lines ┐│ ┌ Expedient ─ Heavy ├┤ Middle line ┤ Root ┐ One heavy, two light ┘│ │ ├ Light │ └ Accomplished ┘ │ ┌ Accomplished ─ Heavy └ Last line ┤ Expedient ─┐ │ ├ Light └ Root ┘ Fourth and First lines ┐┌ Expedient ┐ ├┤ Root ├ Light All three times light ┘└ Accomplished ┘ If divided into four positions, the upper line is the best, and the lower line is the worst. The middle two lines have both advantages and disadvantages. If discussed in terms of eight lines, then each line decreases in quality. The middle two positions each have three lines, arranged in order of heaviness and lightness. Compare them and you will see for yourself. In the fourth case, citing various sutras and vinayas to illustrate the appearance of events, although harboring compassion, there is no lack of intention to kill. It can be known that all are light. Synthesis.

中。初正明。謂若依律制則無輕重。今取心業故分八句故。下引證律據制罪。人重於畜。論就心業畜重於人。第十門標中。有心通含輕重。無心與前為異。歷句並同。

初一句三┐┌方便┐

├┤根本├有

時俱有心┘└成已┘

┌方便┐

│　　├有┐

┌初句┤根本┘　├四戒俱重

│　　└成已─無┘

第二三句┐│　　┌方便─無┐

├┤二句┤根本┐　├四戒俱重

二有　無┘│　　│　　├有┘

│　　└成已┘

│　　┌方便┐

└三句┤　　├有┐

│成已┘　├初戒重餘三方便蘭成已吉

└根本─無┘

┌根本─有┐

│方便┐　├四戒俱重

┌初句┤　　├無┘

│　　└成已┘

第三三句┐│　　┌方便─有┐

├┤二句┤根本┐　├初戒重三戒方便蘭吉

一有二無┘│　　│　　├無┘

│　　└成已┘

【現代漢語翻譯】現代漢語譯本中。初正明：如果按照戒律制度，就沒有輕重之分。現在因為重視心業，所以分為八句。下面引用戒律來證明根據制度判罪，人比畜生更重。但從心業的角度來說，畜生比人更重。第十門標明，有心包含輕重，無心與之前的情況不同。歷句都相同。

第一句，包含三種情況：方便（Fangbian），根本（Genben），成已（Cheng yi）。時俱有心：同時具有心。第一句：方便（Fangbian）：有根本（Genben）：有，四戒俱重成已（Cheng yi）：無第二、三句：二有：兩種情況有。無：沒有。第二句：方便（Fangbian）：無根本（Genben）：有，四戒俱重成已（Cheng yi）：有第三句：方便（Fangbian）：有成已（Cheng yi）：有，初戒重，其餘三戒方便和成已都吉利。根本（Genben）：無

第三句，包含三種情況：根本（Genben），方便（Fangbian），成已（Cheng yi）。第一句：根本（Genben）：有，四戒俱重方便（Fangbian）：無成已（Cheng yi）：無第二、三句：一有二無：一種情況有，兩種情況沒有。第二句：方便（Fangbian）：有根本（Genben）：無，初戒重，三戒方便蘭吉（San jie fangbian lan ji）。成已（Cheng yi）：無

【English Translation】 English version Regarding the initial clarification: If based solely on the precepts of the Vinaya (Lvzhe), there would be no distinction between light and heavy offenses. However, because we value the karma of the mind, we divide it into eight categories. Below, we cite the Vinaya to demonstrate that according to the system of punishment, a human is considered more significant than an animal. But from the perspective of mental karma, an animal's actions can be heavier than a human's. The tenth section indicates that 'with intention' encompasses both light and heavy offenses, while 'without intention' differs from the previous cases. Each category is consistent.

The first category includes three aspects: Preparation (Fangbian), Fundamental Act (Genben), and Completion (Cheng yi). 'Simultaneously with intention': Having intention at the same time. First category: Preparation (Fangbian): Present Fundamental Act (Genben): Present, all four precepts are heavily violated Completion (Cheng yi): Absent Second and third categories: 'Two present': Two situations are present. 'Absent': Not present. Second category: Preparation (Fangbian): Absent Fundamental Act (Genben): Present, all four precepts are heavily violated Completion (Cheng yi): Present Third category: Preparation (Fangbian): Present Completion (Cheng yi): Present, the first precept is heavily violated, the preparation and completion of the remaining three precepts are auspicious. Fundamental Act (Genben): Absent

The third category includes three aspects: Fundamental Act (Genben), Preparation (Fangbian), and Completion (Cheng yi). First category: Fundamental Act (Genben): Present, all four precepts are heavily violated Preparation (Fangbian): Absent Completion (Cheng yi): Absent Second and third categories: 'One present, two absent': One situation is present, two situations are absent. Second category: Preparation (Fangbian): Present Fundamental Act (Genben): Absent, the first precept is heavily violated, the preparation of the three precepts is auspicious (San jie fangbian lan ji). Completion (Cheng yi): Absent

│　　┌方便┐

└三句┤　　├無┐

│根本┘　├初戒重三戒成已吉

└成已─有┘

第四一句┐┌方便┐　　淫戒怨逼

├┤根本├無　禁心三戒

三時俱無┘└成已┘　　始終迷忘

優劣之義亦如上明。若八句相望者但以第二位中后句在下。第三位中初句在上。則次第義便。問。下句無罪豈名犯劣。答。但望教開故無有罪。非不造事故入犯中。引例中。欲示此門有所據故。本作念者即方便時。正妄時知即根本時。說已即成已時如小妄中具引。料簡中。初科可解。應知。前約化業。此據制教。次文初牒前。對上輕重。故云后明(或可別點第四俱無)。或下示相。初句別簡淫戒。此門明淫。並據怨逼三時有無。若約自造境合即犯。不約三時。境想不開無心亦重。故非所論。及下合示三戒。通約迷心不了前境。又復淫戒於三時中隨有一時。無非皆重。俱無方開。余之三戒重輕不定初有餘無。或吉或蘭並方便故中有餘無皆重。並根本故後有余無。皆吉並隨喜故統約十門。二三四五十並就制教。初六七八俱通化制。第九唯局化教。如是尋之。◎

◎第七門五章教義共聚一門。故云雜也。標中。初是通犯

【現代漢語翻譯】現代漢語譯本 │ ┌方便(Upaya，善巧方便)┐ └三句┤ ├無(absence)┐ │根本(root)┘ ├初戒重三戒成已吉(First precept heavy, three precepts accomplished auspicious) └成已(accomplishment)─有(existence)┘ 第四一句┐┌方便(Upaya，善巧方便)┐ 淫戒怨逼(Adultery precept, resentment compels) ├┤根本(root)├無(absence) 禁心三戒(Prohibition mind three precepts) 三時俱無(Three times all absent)┘└成已(accomplishment)┘ 始終迷忘(From beginning to end confused and forgetful) 優劣之義亦如上明。若八句相望者但以第二位中后句在下。第三位中初句在上。則次第義便。問。下句無罪豈名犯劣。答。但望教開故無有罪。非不造事故入犯中。引例中。欲示此門有所據故。本作念者即方便時。正妄時知即根本時。說已即成已時如小妄中具引。料簡中。初科可解。應知。前約化業。此據制教。次文初牒前。對上輕重。故云后明(或可別點第四俱無)。或下示相。初句別簡淫戒。此門明淫。並據怨逼三時有無。若約自造境合即犯。不約三時。境想不開無心亦重。故非所論。及下合示三戒。通約迷心不了前境。又復淫戒於三時中隨有一時。無非皆重。俱無方開。余之三戒重輕不定初有餘無。或吉或蘭並方便故中有餘無皆重。並根本故後有余無。皆吉並隨喜故統約十門。二三四五十並就制教。初六七八俱通化制。第九唯局化教。如是尋之。◎ ◎第七門五章教義共聚一門。故云雜也。標中。初是通犯

【English Translation】 English version │ ┌Upaya (Skillful Means)┐ └Three phrases┤ ├Absence┐ │Root┘ ├First precept heavy, three precepts accomplished auspicious └Accomplishment─Existence┘ Fourth phrase┐┌Upaya (Skillful Means)┐ Adultery precept, resentment compels ├┤Root├Absence Prohibition mind three precepts Three times all absent┘└Accomplishment┘ From beginning to end confused and forgetful The meaning of superiority and inferiority is also as explained above. If the eight phrases are viewed in relation to each other, then in the second position, the latter phrase is below, and in the third position, the first phrase is above, and thus the order of meaning is clear. Question: If the latter phrase has no fault, how can it be called a minor offense? Answer: It is only because the teaching allows for it that there is no fault. It is not that no action was committed, so it is included in the offense. In the example, it is intended to show that this approach has a basis. The one who initially contemplates is at the time of skillful means. Correctly knowing the delusion is at the time of the root. Having spoken is at the time of accomplishment, as fully explained in minor delusions. In the analysis, the initial section can be understood. It should be known that the former refers to transformative actions, while this refers to prescriptive teachings. The next text initially cites the former, contrasting the lightness and heaviness above, hence it is said to be explained later (or perhaps the fourth 'all absent' can be separately pointed out). Or below, it shows the characteristics. The first phrase separately distinguishes the adultery precept. This section clarifies adultery, and it is based on the presence or absence of resentment compelling at three times. If it is based on one's own creation and the circumstance matches, then it is an offense. If it is not based on the three times, and the circumstance and thought are not open, then even without intention, it is heavy, hence it is not discussed. And below, it combines to show the three precepts, generally referring to a confused mind that does not understand the preceding circumstance. Furthermore, the adultery precept, at any one of the three times, is invariably heavy. Only when all are absent is it allowed. The heaviness or lightness of the remaining three precepts is not fixed. Initially, there is presence and the rest is absent, either auspicious or inauspicious, because it is skillful means. In the middle, there is presence and the rest is absent, all are heavy, because it is the root. Later, there is presence and the rest is absent, all are auspicious, because it is following joy. Generally, it encompasses ten approaches. Two, three, four, and five are all based on prescriptive teachings. The initial six, seven, and eight all encompass both transformative and prescriptive. The ninth is only limited to transformative teachings. Thus, seek it out. ◎ ◎The seventh section, the five chapters of teachings and meanings are gathered in one section, hence it is called miscellaneous. In the heading, the first is a general offense.

枝條之罪該一切故。下皆別犯因果異故。二即方便。三是根本。四即簡辨因果輕重有無。此之三科並義通事別。第五雜中複雜以持犯義廣不可具彰。故攬諸目總列後門。示其不盡故也。不學中。初二句標示難解意。令學者用功精究。下二句分章即下二科。敘結中。初句牒章。謂下釋義。先明學者開迷。若下正敘不學結犯。初中文為四節。初句示其從始。次句明其達教。于下二句明隨行容迷。上句謂緣境心差。下句謂對治力弱。隨下一句指開犯所據。律中諸戒之後皆有境想句法。既開根本故無枝條。不可學迷據此而立。如第四門所辨。次正敘中亦四。初句同前。餘三翻上。由從也。次句愚教。三謂行違。素既無知故不論迷。佛下引據。問。何名為學。答。凡學有二。一教二行。教以照行行以踐教。非但尋文即名為學。故疏云佛立教相止為奉行。若但讀誦非本意也。如戒名眾學。豈但讀文耶。又若徒行復不名學。縱令持奉猶不免過。疏云若於二持雖不違負望非明決不名為福故。知學者止是稱教修行。教行相循方名為學。至如顏淵好學不遷怒不貳過。楊雄談學行之為上言之為次。在儒尚然。況超世拔俗之教而專以誦文為學耶。今時學律解無所曉。行不可觀。放情造過。殊無慚恥輒謂我是學人免無知罪。此乃自欺罪何可免。又

【現代漢語翻譯】現代漢語譯本枝條之罪涵蓋一切，因為以下分別論述了不同的犯戒原因和結果。第二科是方便（指預備行為），第三科是根本（指直接違犯戒律的行為），第四科是簡要辨別因果的輕重和有無。這三科既有義理上的共通之處，也有具體事例上的區別。第五科雜亂繁複，持戒和犯戒的意義廣泛，無法一一詳盡地闡述，所以總括各種條目，列在後面，表明其內容的不完備性。在『不學』中，最初兩句標明了難以理解的意思，讓學習者努力精研。下面兩句分章，即下面的兩科。敘述結論中，第一句概括本章，說下面解釋意義，首先闡明學習者開解迷惑。如果下面正式敘述不學習而犯戒的情況。第一科分為四個小節。第一句表明從一開始就如此。第二句闡明通達教義。以下兩句闡明隨順行為而容許迷惑。上一句說的是緣于境界而心生差別，下一句說的是對治的力量薄弱。『隨下』一句指明開脫犯戒所依據的原則。律典中各種戒律之後都有關於境界和想法的說明。既然已經開脫了根本的罪過，就沒有枝節上的罪過。不可因為不學習而產生的迷惑，就以此為依據。如同第四門所辨析的那樣。其次，正式敘述中也有四個方面。第一句與前面相同。其餘三個方面與前面相反。『由從也』，是因為跟隨。第二句是愚昧教義。第三句是行為違背。因為原本就無知，所以不論迷惑。『佛下』引用依據。問：什麼叫做學？答：凡是學有二種，一是教，二是行。教義用來照亮行為，行為用來實踐教義。不僅僅是尋章摘句就叫做學。所以疏鈔中說，佛陀設立教相只是爲了奉行。如果只是讀誦，並非佛陀的本意。比如戒律名為眾學，難道只是讀讀文字嗎？又如果只是徒步行持，也不能叫做學。縱然能夠持守奉行，仍然免不了犯錯。疏鈔中說，如果對於二持（持戒和持律）雖然沒有違背，但如果期望不明智果決，就不能稱之為福德。所以知道學習的人只是按照教義修行。教義和行為相互遵循，才叫做學。至於顏淵好學，不遷怒，不貳過。楊雄談論學問，認為行為是上乘，言語是次要。在儒家尚且如此，何況是超越世俗的教義，卻專門以誦讀文字為學習呢？現在學習戒律的人，理解上毫無所知，行為上沒有什麼可取的，放縱情感，製造過錯，一點兒慚愧都沒有，竟然說我是學習的人，可以免除無知之罪。這實在是自欺欺人，罪過怎麼可以免除呢？又

【English Translation】 English version The transgression of branches encompasses everything, because the following separately discuss different causes and consequences of violating precepts. The second section is 'expedient' (referring to preparatory actions), the third is 'fundamental' (referring to direct violations of precepts), and the fourth is a concise distinction between the weight and existence of cause and effect. These three sections have both commonalities in principle and differences in specific examples. The fifth section is mixed and complex, and the meanings of upholding and violating precepts are broad and cannot be fully elaborated one by one. Therefore, it summarizes various items and lists them in the back, indicating that its content is incomplete. In 'non-learning,' the first two sentences indicate the difficulty of understanding, urging learners to study diligently. The following two sentences divide the chapter, which are the following two sections. In the narrative conclusion, the first sentence summarizes the chapter, saying that the following explains the meaning, first clarifying the learner's understanding of confusion. If the following formally narrates the situation of violating precepts due to non-learning. The first section is divided into four subsections. The first sentence indicates that it has been so from the beginning. The second sentence clarifies understanding the teachings. The following two sentences clarify allowing confusion while following behavior. The previous sentence refers to the difference in mind arising from the environment, and the next sentence refers to the weakness of the power of counteraction. The sentence 'following below' indicates the principle on which the exemption from transgression is based. After various precepts in the Vinaya (discipline code) there are explanations about the environment and thoughts. Since the fundamental transgression has been exempted, there are no transgressions on the branches. One cannot rely on this due to the confusion caused by not learning. As analyzed in the fourth gate. Secondly, there are also four aspects in the formal narrative. The first sentence is the same as before. The remaining three aspects are the opposite of the previous ones. 'By following also,' is because of following. The second sentence is ignorance of the teachings. The third sentence is behavior that violates. Because one is originally ignorant, there is no discussion of confusion. 'Buddha below' quotes the basis. Question: What is called learning? Answer: All learning has two aspects, one is teaching (教 jiào), and the other is practice (行 xíng). Teaching is used to illuminate practice, and practice is used to put teaching into practice. It is not merely seeking chapters and sentences that is called learning. Therefore, the commentary says that the Buddha established the characteristics of teaching only for the sake of practice. If it is only reading and reciting, it is not the Buddha's original intention. For example, the precepts are called 'collective learning,' can it be just reading the words? Also, if one only practices without learning, it cannot be called learning. Even if one can uphold and practice, one still cannot avoid making mistakes. The commentary says that if one does not violate the two upholdings (upholding precepts and upholding the Vinaya), but if one expects to be unwise and indecisive, it cannot be called merit. Therefore, one knows that a learner only practices according to the teachings. Teaching and practice follow each other, and that is called learning. As for Yan Yuan (顏淵), who loved learning, did not transfer anger, and did not repeat mistakes. Yang Xiong (楊雄) discussed learning, believing that action is superior and words are secondary. It is still so in Confucianism, let alone the teachings that transcend the world, but specialize in reciting words as learning? Now, those who study the Vinaya have no knowledge in understanding, there is nothing commendable in behavior, indulging emotions, creating faults, without any shame, they actually say that I am a learner and can be exempt from the sin of ignorance. This is really deceiving oneself, how can sin be avoided? Also

復矜持。吾縱犯過業亦非重猶如鐵缽入水能浮。此又不聞。凈心誡觀云知而故違重不知者。今欲曉下句法必須準律分相。但取下壇已來期心持戒專依師範咨稟法訓競競守護不敢妄違。則名為學。此分三種。一者久學解行成立如文所敘。二者初學雖學未通如漸頓說(上二依三學次第學)。三者夫學謂勤求道果期后習。律如毀毗尼不犯所開(此開不次第學)。如上三人一向不結不學無知。次明不學亦分三種。一者始下壇場。或跡混流俗。或越學余宗。或禮誦等業忽慢或律。都無知者如文所敘。二者雖復學習不專持奉。目矚耳聽心背行違知而故犯末世多然。準上流文不名為學。三者先曾乘持守心不固。中道而廢還為不學。此等三科一切事法隨有不了。若持若犯皆結二罪。如此格量粗分途徑矣。問。下開句法為是學人為不學人。答。此科正論不學無知結犯分齊。學人十向無罪何用句法揀之。古來章記例以學不學人相參而說傳迷來久。見此好為一悟。例開中。初科。上句結前。次句生后。罪相交雜。非句不辨故云須也。今下示所立。標云今者簡諸古師。句法異故。此二九句即能所體狀相對而論。所體有二。即事與法事法之下各帶犯相。能體有三。一識。二疑。三不識。以此三心歷事歷犯各有三心。交絡互織則成九句(法中亦爾)

【現代漢語翻譯】現代漢語譯本復矜持：我即使犯了過錯，罪業也不會很重，就像鐵缽放入水中也能浮起來一樣。這是因為沒有聽聞『凈心誡觀』所說：『明知故犯，罪業更重於不知情而犯』。現在要明白下面的句法，必須按照戒律來區分各種情況。只要從進入下壇（受戒的場所）以來，一心持戒，專心依靠師長的教導，請教佛法，兢兢業業地守護戒律，不敢隨意違犯，就可以稱為『學』。這種情況分為三種：一是長期學習，解行相應，就像經文所描述的那樣；二是初學，雖然在學習，但還沒有完全通達，就像漸悟和頓悟的說法一樣（以上兩種是按照戒、定、慧三學的次第來學習的）。三是所謂的『學』，是指勤奮地追求道果，期望以後能夠學習戒律，即使毀壞了毗尼（戒律），也不算違犯所開許的情況（這種開許是不按照次第來學習的）。像上面這三種人，一概不構成不學習、無知的罪過。接下來闡明『不學』的情況，也分為三種：一是剛進入下壇，或者行為混同於世俗，或者越過戒律去學習其他宗派，或者對禮誦等佛事輕慢，或者對戒律完全無知，就像經文所描述的那樣；二是雖然也在學習，但不專心持守奉行，眼睛看著，耳朵聽著，心裡卻違背，行為也違背，明知故犯，末法時代這種情況很多。按照上面的說法，不能稱為『學』；三是先前曾經受持戒律，但守護戒心的意志不堅定，中途廢棄了，仍然算作『不學』。以上這三種情況，無論在什麼事情上，只要有不明白的地方，無論是持戒還是犯戒，都會構成兩種罪過。這樣衡量，大致可以區分出各種途徑了。問：下面所開示的句法，是針對學人還是不學人？答：這一部分正是論述不學習、無知而犯戒的界限。學人一般不會有罪過，哪裡需要用句法來區分呢？古來的章疏和註解，常常把學人和不學人混在一起說，流傳至今已經很久了，看到這裡應該好好地領悟。在開示的例子中，第一種情況，上一句總結前面的內容，下一句引出後面的內容，罪相交織在一起，不用句法就無法分辨，所以說需要句法。現在下面展示所要建立的句法，標明『現在』是爲了簡化各位古師的說法，因為句法不同。這二十九句，就是能和所的體狀相對而言的。所體有兩種，即事和法，事和法之下各自帶有犯相。能體有三種：一是識（認識），二是疑（懷疑），三是不識（不認識）。用這三種心來經歷事和犯戒，各有三種心，交錯互織就成了九句（法中也是如此）。

【English Translation】 English version Again, be restrained. Even if I commit transgressions, the karmic consequences will not be severe, just as an iron bowl can float on water. This is because you have not heard the 'Pure Mind Precept Contemplation' which states: 'Knowingly violating precepts carries heavier consequences than violating them out of ignorance.' To understand the following sentence structure, one must differentiate according to the Vinaya (discipline). As long as one has been sincerely upholding the precepts since entering the lower platform (the place for receiving precepts), relying on the teacher's guidance, seeking Dharma teachings, and diligently guarding against any violations, one can be called 'learning'. This is divided into three types: first, long-term learning with understanding and practice in accordance, as described in the text; second, initial learning, although learning, not yet fully comprehending, like the gradual and sudden teachings (the above two follow the order of the three learnings: morality, concentration, and wisdom); third, the so-called 'learning' refers to diligently seeking the fruit of the path, hoping to learn the precepts later, even if one violates the Vinaya, it is not considered a violation of what is permitted (this permission does not follow the order of learning). Like the above three types of people, they generally do not incur the offense of not learning or ignorance. Next, clarifying the situation of 'not learning', which is also divided into three types: first, just entering the lower platform, or behavior mixed with worldly customs, or going beyond the precepts to learn other schools, or being negligent in rituals and recitations, or being completely ignorant of the precepts, as described in the text; second, although learning, not dedicated to upholding and practicing, eyes seeing, ears hearing, but heart and actions contradicting, knowingly violating, which is common in the Dharma-ending age. According to the above statement, this cannot be called 'learning'; third, having previously received and upheld the precepts, but the will to guard the mind is not firm, abandoning it halfway, still considered 'not learning'. In all the above three situations, in whatever matter, as long as there is something not understood, whether upholding or violating the precepts, both will constitute two offenses. By measuring in this way, one can roughly distinguish the various paths. Question: Is the sentence structure explained below for learners or non-learners? Answer: This section is precisely discussing the boundaries of violating precepts due to not learning and ignorance. Learners generally do not have offenses, so why would there be a need to use sentence structure to distinguish them? Ancient commentaries and annotations often mixed learners and non-learners together, which has been passed down for a long time. Seeing this, one should have a good understanding. In the examples given, in the first case, the previous sentence summarizes the previous content, and the next sentence introduces the following content. The aspects of offenses are intertwined, and without sentence structure, it is impossible to distinguish them, so it is said that sentence structure is needed. Now, the sentence structure to be established is shown below, indicating that 'now' is to simplify the sayings of the ancient teachers, because the sentence structures are different. These twenty-nine sentences are relative to the substance of the 'able' and the 'object'. There are two types of 'object', namely, event and Dharma, and each carries aspects of offenses. There are three types of 'able': first, recognition (識, shi); second, doubt (疑, yi); third, non-recognition (不識, bu shi). Using these three minds to experience events and violations, each has three minds, which are intertwined to form nine sentences (the same is true in Dharma).

。即上事犯心容迷倒。復無九句。此之二九披括心境。用歷一切塵沙事法檢察心行。無不通達。事法無量二九遍該楷模一定故云方軌。且下例通據一事者。謂舉少出法。非定一事。如下止持作犯略舉殺盜。作持止犯但引房長是也。通余戒者戒相萬別句法齊通。以通貫別無不爾故。止持標中有無者。識則俱無疑。及不識俱有。輕重有二。一者不學輕無知重。又無知中疑心輕不識重。可學中初科初句標位。次句總示。上下列句作圖示之。

上品┐

├識事識犯(無罪)

一句┘

┌初識事　疑犯(二吉)

中品┐│二識事　不識犯(一提一吉)

├┤

四句┘│三識犯　疑事(二吉)

└四識犯　不識事(一提一吉)

┌初疑事(二吉)　　　　疑犯(二吉)

下品┐│二疑事(二吉)　　　　不識犯(一提一吉)

├┤

四句┘│三不識事(一提一吉)　疑犯(二吉)

└四不識事(一提一吉)　不識犯(一提一吉)

釋中。但牒不識犯不犯等。語通事犯。以止作二門一切事法隨一事法必兼于犯。且如淫戒。犯不凈行共畜生等即是事也。波羅夷者即名犯也。乃至眾學齊整著內衣是事。應

【現代漢語翻譯】現代漢語譯本：即便是上等的事情，如果心智迷亂顛倒，也會因此犯戒。這裡沒有九句的情況。這十八句（二九披括）涵蓋了心和境，用來檢查在一切塵沙事法中的心行，沒有不通達的。事法無量，這十八句遍及所有，楷模一定，所以說是方軌。下面的例子是通用於一件事的，意思是舉出少量的法，並非限定於一件事。如下面的止持作犯，只略舉了殺盜；作持止犯，只引用了房長這個例子。通用於其他戒律，是因為戒相萬別，但句法是相同的。用通用的句法貫穿不同的戒律，沒有不適用的。止持的標題中有『有無』，意思是如果認識，則都沒有疑問；如果不認識，則都有輕重兩種情況。一種是不學習，輕微的無知，罪過較重；另一種是無知中，疑心較輕，不認識罪過較重。在可學習的內容中，第一個科目的第一句標明位置，第二句總括說明。上下排列的句子可以作圖來表示：

上品┐ 　　　　├識事識犯(無罪) 　　一句┘ 　　　　　┌初識事　疑犯(二吉) 　　中品┐│二識事　不識犯(一提一吉) 　　　　├┤ 　　四句┘│三識犯　疑事(二吉) 　　　　　└四識犯　不識事(一提一吉) 　　　　　┌初疑事(二吉)　　　　疑犯(二吉) 　　下品┐│二疑事(二吉)　　　　不識犯(一提一吉) 　　　　├┤ 　　四句┘│三不識事(一提一吉)　疑犯(二吉) 　　　　　└四不識事(一提一吉)　不識犯(一提一吉)

解釋中，只是重複『不識犯』、『不犯』等，這些話語既可以指事，也可以指犯。因為在止和作這兩個方面，一切事法都必然包含著犯戒。比如淫戒，犯不凈行，與畜生等發生關係，這就是『事』。『波羅夷』（Pārājika，斷頭罪）就是『犯』。乃至眾學中，齊整地穿著內衣是『事』，應該……

【English Translation】 English version: Even the best of things can lead to transgression if the mind is confused and inverted. There are no nine-fold situations here. These eighteen phrases (two nines covering) encompass mind and environment, used to examine mental conduct in all phenomena, without exception. Phenomena are limitless, and these eighteen phrases cover all, with a fixed model, hence called 'standard path'. The following example is generally applied to one matter, meaning a few dharmas are brought up, not limited to one matter. For example, in 'stopping and holding, acting and transgressing', only killing and stealing are briefly mentioned; in 'acting and holding, stopping and transgressing', only the example of the householder is cited. It applies to other precepts because the characteristics of precepts are infinitely different, but the phrasing is the same. Using the general phrasing to connect different precepts, there is nothing that doesn't apply. The title of 'stopping and holding' contains 'existence and non-existence', meaning if one knows, there is no doubt; if one doesn't know, there are two kinds of severity. One is not learning, a slight ignorance, the offense is heavier; the other is in ignorance, doubt is lighter, not knowing is heavier. In the learnable content, the first phrase of the first section marks the position, and the second phrase gives a general explanation. The phrases listed above and below can be represented in a diagram:

Superior Grade ┐ 　　　　├ Knowing the matter, knowing the offense (no offense) 　　One Phrase ┘ 　　　　　┌ First knowing the matter, doubting the offense (two auspicious) Middle Grade ┐│ Second knowing the matter, not knowing the offense (one mention, one auspicious) 　　　　├┤ 　　Four Phrases ┘│ Third knowing the offense, doubting the matter (two auspicious) 　　　　　└ Fourth knowing the offense, not knowing the matter (one mention, one auspicious) 　　　　　┌ First doubting the matter (two auspicious)　　　　Doubting the offense (two auspicious) Inferior Grade ┐│ Second doubting the matter (two auspicious)　　　　Not knowing the offense (one mention, one auspicious) 　　　　├┤ 　　Four Phrases ┘│ Third not knowing the matter (one mention, one auspicious)　Doubting the offense (two auspicious) 　　　　　└ Fourth not knowing the matter (one mention, one auspicious)　Not knowing the offense (one mention, one auspicious)

In the explanation, it only repeats 'not knowing the offense', 'not transgressing', etc. These words can refer to both matter and offense. Because in the two aspects of stopping and acting, all phenomena necessarily include transgression. For example, the precept against sexual misconduct, committing impure acts, having relations with animals, etc., this is the 'matter'. 'Pārājika' (Pārājika, defeat) is the 'offense'. Even in the many studies, neatly wearing inner garments is the 'matter', should...

當學即犯。此就總論。若約別說。一淫戒中自造怨逼。方便重輕。境想差別。種種別相。皆名為事。法亦如之。是如事法乃有無窮犯則不出六聚。犯謂不犯者。如墮人胎與殺具等。謂為無犯。此下合有不犯謂犯。如盜無主謂犯夷等。輕謂重者。如盜鼠物言犯重等。亦合云迷重謂輕。如盜四方僧物犯蘭等。疑中有無即犯不犯亦應四句。但是遲疑非全不識。臨文自說。避繁且止。罪數中。初料又二。初別示。此下總合尋圖可數。拄分輕重顯上總數。次科初二句舉宗。謂對境守戒。不了事犯雖枝條有犯望體本名持。上下分品戒疏謂之三品持律。皆下遮疑。恐見三品謂為多事。應知隨止一事九心不同且如止淫。九人各解。但望結罪有無多少故分三類耳。問。疏中既云三種持律。那云句法唯不學人。答。雖是不學對境止非。本罪不犯故名持律。識事識犯即同學人。精持無異故云上品。然此九人雖容有識無非斷學。皆不學人。問。前約持戒以定學人。今既成持何名不學。答。非謂不學一向無持。非謂學人永無有犯。但望學心有進有止故兩分之。問。既是不學何有事犯俱識。答。如前所出三種不學。自可明之。次不可學標中。事罪各三心即用六心單雙互織故成九句。同前可學。但列品異耳。上品三句(初句即前上品一句。后二即前中

【現代漢語翻譯】現代漢語譯本當學習時即會觸犯戒律。這是總的來說。如果具體分析，僅在淫戒中，就有自作、教唆、強迫，以及方便、輕重、對像、想法等差別，種種不同的情況都可稱為『事』。其他戒律也是如此。像這樣的『事』和『法』，導致了無窮的犯戒情況，但都離不開六聚（指波羅夷、僧殘、偷蘭遮、波逸提、提舍尼、惡作）。所謂『犯謂不犯』，是指將實際構成犯罪的行為，如墮胎或使用殺人工具等，誤認為沒有犯戒。接下來是『不犯謂犯』，例如將盜取無主之物誤認為犯了波逸提罪等。將輕罪誤認為重罪，例如盜取老鼠之類的小東西卻說犯了重罪等。也可以說成是『迷重謂輕』，例如盜取四方僧眾的財物，實際犯了僧殘罪卻以為是波逸提罪等。對於是否構成犯罪存在疑問的情況，也應該有四種情況（肯定犯、肯定不犯、可能犯、可能不犯）。但這些都是遲疑不定，並非完全不瞭解。具體情況在原文中會說明，這裡爲了避免繁瑣就省略了。關於罪數的計算，首先進行分類，分為別示和總合兩個部分，可以參照圖表進行計算。拄分輕重是爲了顯示上述的總數。接下來分科，前兩句是總綱，指的是面對境界守護戒律，即使在細節上有所觸犯，但從整體上來說仍然可以稱為持戒。上下兩部分的《分品戒疏》稱之為三種持律。下面是爲了消除疑惑，恐怕有人認為三種持律過於繁瑣。應該知道，即使只守護一條戒律，也會因為九種不同的心念而產生不同的結果。例如，僅僅是止淫這一條戒律，九個人可能有九種不同的理解。但從是否構成犯罪以及犯罪程度的大小來看，可以分為三類。問：疏中既然說有三種持律，為什麼又說『句法唯不學人』？答：即使是不學習的人，面對境界能夠停止不犯，從根本上來說也沒有犯戒，所以可以稱為持律。如果既瞭解『事』又瞭解『犯』，那就是學習的人，與精進持戒的人沒有區別，所以稱為上品。然而，這九種人即使可能有所瞭解，但都屬於斷續學習的人，都屬於不學習的人。問：前面根據持戒的情況來確定是否是學習的人，現在已經成就了持戒，為什麼還稱為不學習的人？答：並非說不學習的人就完全沒有持戒，也並非說學習的人就永遠不會犯戒。只是從學習的心態來看，有進步也有停止，所以分為兩種情況。問：既然是不學習的人，怎麼會既瞭解『事』又瞭解『犯』？答：就像前面所說的三種不學習的人，可以從中明白。接下來是『不可學』，分為『事』、『罪』各三種，心念則使用六種心念，通過單雙組合，形成九種情況，與前面的『可學』相同，只是列出的品類不同而已。上品有三種情況（第一句就是前面的上品一句，后兩句就是前面的中品） English version When learning, one immediately commits offenses. This is a general statement. If we discuss it specifically, within the precept against sexual misconduct alone, there are self-inflicted, instigated, and coerced actions, as well as differences in means, severity, objects, and thoughts. All these various situations can be called 'events' (事). The same applies to other precepts. Such 'events' and 'laws' (法) lead to endless violations, but they all fall within the six categories (波羅夷 [Parajika, expulsion], 僧殘 [Sanghavasesa, formal meeting of the Sangha], 偷蘭遮 [Thullanaccaya, serious offense], 波逸提 [Pacittiya, expiable offense], 提舍尼 [Patidesaniya, offense to be confessed], 惡作 [Dukkata, wrong doing]). 'Offense considered as non-offense' refers to mistaking actions that constitute an offense, such as abortion or using weapons, as not being offenses. Next is 'non-offense considered as offense,' such as mistaking stealing ownerless objects as committing a Pacittiya offense. Considering a minor offense as a major offense, such as stealing small things like mice but claiming to have committed a major offense. It can also be said as 'confusing a major offense as minor,' such as stealing property of the Sangha from all directions, actually committing a Sanghavasesa offense but thinking it is a Pacittiya offense. In cases where there is doubt about whether an offense has been committed, there should also be four possibilities (definitely committed, definitely not committed, possibly committed, possibly not committed). However, these are all hesitations and not complete ignorance. Specific situations will be explained in the original text, which is omitted here to avoid being tedious. Regarding the calculation of the number of offenses, it is first classified into separate indications and total combinations, which can be calculated with reference to the chart. Distinguishing between lightness and heaviness is to show the total number mentioned above. Next, dividing the sections, the first two sentences are the outline, referring to guarding the precepts when facing circumstances. Even if there are violations in the details, from the overall perspective, it can still be called upholding the precepts. The 'Commentary on the Categories of Precepts' (分品戒疏) in the upper and lower parts calls it the three types of upholding the precepts. The following is to eliminate doubts, fearing that some people think that the three types of upholding the precepts are too cumbersome. It should be known that even if only one precept is guarded, different results will be produced due to nine different thoughts. For example, just the precept of abstaining from sexual misconduct, nine people may have nine different understandings. But from the perspective of whether a crime is constituted and the magnitude of the crime, it can be divided into three categories. Question: Since the commentary says that there are three types of upholding the precepts, why does it say 'the sentence structure is only for the unlearned'? Answer: Even if it is an unlearned person, being able to stop from committing offenses when facing circumstances, fundamentally speaking, there is no violation, so it can be called upholding the precepts. If one understands both 'events' and 'offenses,' then that is a learned person, and there is no difference from those who diligently uphold the precepts, so it is called the upper grade. However, these nine types of people, even if they may have some understanding, all belong to those who learn intermittently and are all unlearned. Question: Earlier, it was determined whether one is a learned person based on the situation of upholding the precepts. Now that upholding the precepts has been achieved, why is it still called an unlearned person? Answer: It is not to say that an unlearned person has no upholding at all, nor is it to say that a learned person will never commit offenses. It is only from the perspective of the learning mentality that there is progress and stopping, so it is divided into two situations. Question: Since it is an unlearned person, how can one understand both 'events' and 'offenses'? Answer: Just like the three types of unlearned people mentioned earlier, it can be understood from them. Next is 'unlearnable,' which is divided into three types each for 'events' and 'offenses,' and the thoughts use six thoughts, forming nine situations through single and double combinations, which is the same as the previous 'learnable,' but only the listed categories are different. The upper grade has three situations (the first sentence is the previous upper grade sentence, and the latter two are the previous middle grade).

【English Translation】 English translation line 1 English translation line 2

品前二句)。中品三句(初句即前中品第三句。后二即前下品前二句)。下品三句(初句即前中品第四句。后二即前下品后二句)。

上品┐┌識事　識犯

├┤識事　疑犯(二吉)

三句┘└識事　不識犯(一提一吉)

中品┐┌疑事(開迷)　識犯

├┤疑事(開迷)　疑犯(二吉)

三句┘└疑事(開迷)　不識犯(一提一吉)

下品┐┌不識事(開迷)　識犯

├┤不識事(開迷)　疑犯(二吉)

三句┘└不識事(開迷)　不識犯(一提一吉)

問。何以二九列品不同。答。作犯門自說。問。此不可學既是迷忘。何得有識。答。三心交絡作句須爾。其實識心非不可學。問。前云隨戒境想唯開學人。今不學人何以開耶。答。前文敘結且據大判。不妨不學準例同開。若以義求則迷事不別。若取文證則業疏顯然。臨文自舉。此不繁引。問。前後句法並約三心。如何分異。答。識心是同。疑及不識則別。前是迷教后是迷心。問。舊云明白心中成可學。迷忘心中故不可學其義云何。答。如前可學識事識犯可是明白。疑及不識則非明白。故知不爾又迷忘之心是不可學。豈得迷忘成不可學。義亦不然。疏鈔兩文並無此語。今但準下分二種迷。

【現代漢語翻譯】現代漢語譯本上品包含兩句（即前文上品的前兩句）。中品包含三句（第一句即前文中品第三句，后兩句即前文下品的前兩句）。下品包含三句（第一句即前文中品第四句，后兩句即前文下品的后兩句）。

上品┐┌識事（知道事情）　識犯（知道犯戒）　　├┤識事（知道事情）　疑犯（懷疑犯戒）（二吉）三句┘└識事（知道事情）　不識犯（不知道犯戒）（一提一吉）

中品┐┌疑事（懷疑事情，可以開解迷惑）　識犯（知道犯戒）　　├┤疑事（懷疑事情，可以開解迷惑）　疑犯（懷疑犯戒）（二吉）三句┘└疑事（懷疑事情，可以開解迷惑）　不識犯（不知道犯戒）（一提一吉）

下品┐┌不識事（不知道事情，可以開解迷惑）　識犯（知道犯戒）　　├┤不識事（不知道事情，可以開解迷惑）　疑犯（懷疑犯戒）（二吉）三句┘└不識事（不知道事情，可以開解迷惑）　不識犯（不知道犯戒）（一提一吉）

問：為什麼二九列出的品類不同？答：這是作犯門自己說的。問：如果『不可學』是因為迷惑遺忘，怎麼會有『識』（知道）呢？答：這是三種心念交織形成的語句，必須這樣。其實『識心』（知道的心）並非不可學。問：前面說『隨戒境想唯開學人』（根據戒律的境界和想法，只為學習者開解），現在不學習的人為什麼也可以開解呢？答：前面的敘述總結只是大概的判斷，不妨礙不學習的人按照例子同樣開解。如果從義理上來說，迷惑事情和不分別事情沒有區別。如果從文字證據來說，《業疏》里很明顯，可以自己查閱，這裡不再贅述。問：前後句法都圍繞三種心念，如何區分不同？答：『識心』（知道的心）是相同的，『疑』（懷疑）和『不識』（不知道）則不同。前面是迷惑教義，後面是迷惑內心。問：舊的說法是，明白心中可以成就『可學』，迷惑遺忘心中所以『不可學』，這個道理是什麼？答：像前面『可學』中的『識事識犯』（知道事情知道犯戒）就是明白的，『疑』（懷疑）和『不識』（不知道）就不是明白的。所以知道不是這樣。而且迷惑遺忘的心是『不可學』的，怎麼能說迷惑遺忘成就了『不可學』呢？義理也不對。《疏鈔》兩篇文章都沒有這種說法，現在只是按照下面的內容來區分兩種迷惑。

English version The superior category contains two sentences (i.e., the first two sentences of the previous superior category). The middle category contains three sentences (the first sentence is the third sentence of the previous middle category, and the last two are the first two sentences of the previous inferior category). The inferior category contains three sentences (the first sentence is the fourth sentence of the previous middle category, and the last two are the last two sentences of the previous inferior category).

Superior Category┐┌'Shishi' (knowing the matter) 'Shifan' (knowing the transgression) 　　├┤'Shishi' (knowing the matter) 'Yifan' (suspecting the transgression) (Two auspicious) Three Sentences┘└'Shishi' (knowing the matter) 'Bushifan' (not knowing the transgression) (One mention, one auspicious)

Middle Category┐┌'Yishi' (suspecting the matter, can dispel confusion) 'Shifan' (knowing the transgression) 　　├┤'Yishi' (suspecting the matter, can dispel confusion) 'Yifan' (suspecting the transgression) (Two auspicious) Three Sentences┘└'Yishi' (suspecting the matter, can dispel confusion) 'Bushifan' (not knowing the transgression) (One mention, one auspicious)

Inferior Category┐┌'Bushishi' (not knowing the matter, can dispel confusion) 'Shifan' (knowing the transgression) 　　├┤'Bushishi' (not knowing the matter, can dispel confusion) 'Yifan' (suspecting the transgression) (Two auspicious) Three Sentences┘└'Bushishi' (not knowing the matter, can dispel confusion) 'Bushifan' (not knowing the transgression) (One mention, one auspicious)

Question: Why are the categories listed in the two nines different? Answer: This is what the 'Making Transgressions' section itself says. Question: If 'cannot be learned' is due to confusion and forgetfulness, how can there be 'knowing'? Answer: This is because the sentences are formed by the intertwining of three mental states, so it must be like this. In fact, 'knowing mind' is not unlearnable. Question: The previous statement said, 'According to the realm and thoughts of the precepts, only open up for learners.' Why can those who do not learn also be opened up now? Answer: The previous summary is just a general judgment, and it does not prevent those who do not learn from being opened up in the same way according to the examples. If we seek from the meaning, there is no difference between being confused about the matter and not distinguishing the matter. If we take textual evidence, it is clear in the 'Karma Commentary'. You can check it yourself, and I will not repeat it here. Question: The syntax of the previous and subsequent sentences all revolves around the three mental states. How do you distinguish the differences? Answer: 'Knowing mind' is the same, but 'doubt' and 'not knowing' are different. The former is confusion about the teachings, and the latter is confusion about the inner mind. Question: The old saying is that 'achieving learnability is in a clear mind, so unlearnability is in a confused and forgetful mind.' What is the reason for this? Answer: Like 'knowing the matter and knowing the transgression' in the previous 'learnable' is clear, while 'doubt' and 'not knowing' are not clear. So we know it is not like this. Moreover, a confused and forgetful mind is 'unlearnable'. How can it be said that confusion and forgetfulness achieve 'unlearnability'? The meaning is also incorrect. Neither the 'Commentary' nor the 'Subcommentary' has this statement. Now, we are just distinguishing between two kinds of confusion according to the following content.

【English Translation】 English version The superior category contains two sentences (i.e., the first two sentences of the previous superior category). The middle category contains three sentences (the first sentence is the third sentence of the previous middle category, and the last two are the first two sentences of the previous inferior category). The inferior category contains three sentences (the first sentence is the fourth sentence of the previous middle category, and the last two are the last two sentences of the previous inferior category).

Superior Category┐┌'Shishi' (knowing the matter) 'Shifan' (knowing the transgression) 　　├┤'Shishi' (knowing the matter) 'Yifan' (suspecting the transgression) (Two auspicious) Three Sentences┘└'Shishi' (knowing the matter) 'Bushifan' (not knowing the transgression) (One mention, one auspicious)

Middle Category┐┌'Yishi' (suspecting the matter, can dispel confusion) 'Shifan' (knowing the transgression) 　　├┤'Yishi' (suspecting the matter, can dispel confusion) 'Yifan' (suspecting the transgression) (Two auspicious) Three Sentences┘└'Yishi' (suspecting the matter, can dispel confusion) 'Bushifan' (not knowing the transgression) (One mention, one auspicious)

Inferior Category┐┌'Bushishi' (not knowing the matter, can dispel confusion) 'Shifan' (knowing the transgression) 　　├┤'Bushishi' (not knowing the matter, can dispel confusion) 'Yifan' (suspecting the transgression) (Two auspicious) Three Sentences┘└'Bushishi' (not knowing the matter, can dispel confusion) 'Bushifan' (not knowing the transgression) (One mention, one auspicious)

Question: Why are the categories listed in the two nines different? Answer: This is what the 'Making Transgressions' section itself says. Question: If 'cannot be learned' is due to confusion and forgetfulness, how can there be 'knowing'? Answer: This is because the sentences are formed by the intertwining of three mental states, so it must be like this. In fact, 'knowing mind' is not unlearnable. Question: The previous statement said, 'According to the realm and thoughts of the precepts, only open up for learners.' Why can those who do not learn also be opened up now? Answer: The previous summary is just a general judgment, and it does not prevent those who do not learn from being opened up in the same way according to the examples. If we seek from the meaning, there is no difference between being confused about the matter and not distinguishing the matter. If we take textual evidence, it is clear in the 'Karma Commentary'. You can check it yourself, and I will not repeat it here. Question: The syntax of the previous and subsequent sentences all revolves around the three mental states. How do you distinguish the differences? Answer: 'Knowing mind' is the same, but 'doubt' and 'not knowing' are different. The former is confusion about the teachings, and the latter is confusion about the inner mind. Question: The old saying is that 'achieving learnability is in a clear mind, so unlearnability is in a confused and forgetful mind.' What is the reason for this? Answer: Like 'knowing the matter and knowing the transgression' in the previous 'learnable' is clear, while 'doubt' and 'not knowing' are not clear. So we know it is not like this. Moreover, a confused and forgetful mind is 'unlearnable'. How can it be said that confusion and forgetfulness achieve 'unlearnability'? The meaning is also incorrect. Neither the 'Commentary' nor the 'Subcommentary' has this statement. Now, we are just distinguishing between two kinds of confusion according to the following content.

前九名可學迷。后九名不可學迷。問。二迷何別。答。前迷是愚教。后迷即昏倒。問。后九迷者必須先識后容起迷。學人可爾不學應無。答。前明不學自有解者。從先不解亦容有迷。如主無主想人非人想。臨事即生豈待先學。如是思之。示罪中。初正示。尋前圖相對文可曉。三個初句並無罪故指下二句。疑不識別者示犯。上二心對事。是總故犯云別。亦下結宗。義同前示。事開中。初科但明事開。準疏續去罪是可學。若有迷者皆結其罪。披則具明犯結。又云由不識事境非可學(事開)。不妨于犯是可學故(犯結)。有斯明據復何所疑。問。一等是迷。何以開結不同。答。事是現對。造修心想容生遺忘。犯是冥緣教相有迷猶是無知。縱令先已學通還制後心怠墮。細詳聖意諒不徒然。有人言前九句結不學人。后九開學人。以不學人先既不學無迷忘故。更開犯上十二罪。今謂且學人生可學迷尚不結罪。那得迷忘方欲開罪。又若開十二罪者。則句法俱無有罪。用立何為又有人云今是迷心不迷教。學人須於事上放十二枝條。此中順古且說事開犯結。若今師以迷心望之則事犯根條俱放。豈有事開犯結乎。且罪是佛制。那得由汝輒自放耶。又疏鈔皆明事開犯結。汝反攻破豈不公違祖訓。又若以此為順古則作犯門中辨十二罪。文極詳委

皆應是古。則此一門都無今義。下文囑云不知鏡不。豈令鏡古耶。嗟乎世之講學多習舊迷但務守文。寧思開悟自緣宿善濫染祖乘。粗能考校古今剖決可否。嘗形筆墨曲儘是非。雖或相從鮮能詳究故茲略示。猶愧繁詞。信乎持犯之相實深不學無知微隱。指唯標月書不盡言。必欲通明終須面扣。初問中。準律境想難上事開。初作本迷後心釋。言律結無罪者。異境後心律不結故。亦制犯者準殺非人。相傳犯吉故。答中。初示有無所以。言心犯者以有殺非人心故。結吉罪然下正答通來問。初約根本通前事開。正罪即根本。莫下次約罪境答上有無。次準戒疏約轉想前心釋。問。云律結無罪者如盜戒無第三句也。亦制犯者即殺戒第三句結偷蘭也。答中。云結心犯者前心方便也。非罪境者始終迷心也。故戒疏云然彼迷心並不結犯。皆約前心方便為言(疏文)。且存兩釋。學者思而擇之。對簡中。以前九句疑及不識本是愚教皆可學迷言同義別。故持簡之使無相濫。法事者法即是犯。次引難有二意。一為古師于作持門中不通不可學。今欲準事例法並通二九故。二為至後作持不復重出。欲明句法開結理齊故。文云若爾者牒前緣罪有無義也。二房處分望初篇殺盜。故云后也。殺盜制止事。處分聽作法。故云緣法也。處分五句境想。文引二三兩

句。不犯重者即開想轉不至殘也。言亦是者比前不結正也。制罪者二句皆結蘭也。何為二字正是立難。意謂若云殺緣罪境故有犯。盜非罪境故無犯者。處分緣法亦非罪境。理應無過。何為結蘭。是則緣法不開迷耶。答中有二。初示此門。言且據者未暇兼明也。必下指後門。如所引者承前難意也。對法有二九者。此顯作持通不可學。與古不同。既立迷忘。比今止門開結無異。是則律制偷蘭亦為前心方便。至於迷想俱無有過(以人妄解故特委釋。或引戒疏問答。相比者而不知彼此難勢自別。致使尋求。無由可曉)。作犯標中。準前名體持犯各明此論句法。持犯間列者。欲顯句法同流相翻易曉。同異中初指同。但下示異。初中標云法事者文多法字。今以二意定其傳誤。一檢鈔前後止持作犯並不言法。戒疏方立未可預標。二比前止持亦單標事。兩門體一。豈得相違。用此以求故須制去(或可準前。目于犯法舊作惡法解者非)。恐新學難曉。更為列句。準止犯中犯門以罪多為上。可學九句理應倒列。今指同前。且依上出。不可學九則不通倒。思之可知。

初可學九句。

上品─┐

├識事識犯(犯根本無枝條)

一句─┘

┌識事(根本)　疑犯(二吉)

中品┐│識事(根

本)　不識犯(一提一吉)

├┤

四句┘│識犯　　　　疑事(根本二吉)

└識犯　　　　不識事(根本提吉)

┌疑事(根本二吉)　　　　疑犯(二吉)

下品┐│疑事(根本二吉)　　　　不識犯(一提一吉)

├┤

四句┘│不識事(根本一提一吉)　疑犯(二吉)

└不識事(根本一提一吉)　不識犯(一提一吉)

二不可學九句

┌識事(根本)　識犯

上品─┤識事(根本)　疑犯(二吉)

└識事(根本)　不識犯(一提一吉)

┌疑事(開根條)　識犯

中品─┤疑事(開根條)　疑犯(二吉)

└疑事(開根條)　不識犯(一提一吉)

┌不識事(開根條)　識犯

下品─┤不識事(開根條)　疑犯(二吉)

└不識事(開根條)　不識犯(一提一吉)

次委釋中。可學易解不勞解釋。不可學九上品可見。疑及不識罪相難明。故須特簡。罪相中初科為二。初明本迷。除淫酒者此二不開迷故。若下次明轉想。如前作人想後作非人想之類。前心犯蘭故云方便。後心無犯即是開迷。若不差者或約轉迷還

【現代漢語翻譯】現代漢語譯本不識犯(一提一吉) 四句┘│識犯疑事(根本二吉) └識犯不識事(根本提吉) ┌疑事(根本二吉) 疑犯(二吉) 下品┐│疑事(根本二吉) 不識犯(一提一吉) ├┤ 四句┘│不識事(根本一提一吉) 疑犯(二吉) └不識事(根本一提一吉) 不識犯(一提一吉) 二不可學九句 ┌識事(根本) 識犯上品─┤識事(根本) 疑犯(二吉) └識事(根本) 不識犯(一提一吉) ┌疑事(開根條) 識犯中品─┤疑事(開根條) 疑犯(二吉) └疑事(開根條) 不識犯(一提一吉) ┌不識事(開根條) 識犯下品─┤不識事(開根條) 疑犯(二吉) └不識事(開根條) 不識犯(一提一吉) 接下來詳細解釋。可學的容易理解，不需要解釋。不可學的九種情況，上品已經可見。對於懷疑和不認識罪行的情況難以明確，所以需要特別簡化。罪行的情況首先分為兩種。首先說明根本的迷惑。除了淫和酒，這兩種情況不會產生迷惑。如果下次說明轉變想法，例如之前認為是人，之後認為是非人之類。前一個想法犯了蘭(戒律)，所以說是方便。后一個想法沒有犯戒，就是開解迷惑。如果不差錯，或者按照轉變迷惑來恢復。

【English Translation】 English version Not recognizing an offense (one 'ti' and one 'ji') Four lines┘│Recognizing an offense Suspecting a matter (root two 'ji') └Recognizing an offense Not recognizing a matter (root one 'ti' one 'ji') ┌Suspecting a matter (root two 'ji') Suspecting an offender (two 'ji') Lower grade┐│Suspecting a matter (root two 'ji') Not recognizing an offense (one 'ti' and one 'ji') ├┤ Four lines┘│Not recognizing a matter (root one 'ti' one 'ji') Suspecting an offender (two 'ji') └Not recognizing a matter (root one 'ti' one 'ji') Not recognizing an offense (one 'ti' and one 'ji') Nine sentences of the Two Unlearnable ┌Recognizing a matter (root) Recognizing an offense Upper grade─┤Recognizing a matter (root) Suspecting an offender (two 'ji') └Recognizing a matter (root) Not recognizing an offense (one 'ti' and one 'ji') ┌Suspecting a matter (opening root branch) Recognizing an offense Middle grade─┤Suspecting a matter (opening root branch) Suspecting an offender (two 'ji') └Suspecting a matter (opening root branch) Not recognizing an offense (one 'ti' and one 'ji') ┌Not recognizing a matter (opening root branch) Recognizing an offense Lower grade─┤Not recognizing a matter (opening root branch) Suspecting an offender (two 'ji') └Not recognizing a matter (opening root branch) Not recognizing an offense (one 'ti' and one 'ji') Next, explain in detail. What is learnable is easy to understand and does not need explanation. The nine cases of what is unlearnable are visible in the upper grade. The situations of suspecting and not recognizing offenses are difficult to clarify, so they need to be specially simplified. The situations of offenses are first divided into two categories. First, explain the fundamental delusion. Except for lust and alcohol, these two situations do not produce delusion. If next, explain the change of thought, such as previously thinking it was a person, and then thinking it was a non-human being. The previous thought committed 'lan' (precept), so it is said to be expedient. The latter thought did not violate the precept, which is to resolve the delusion. If there is no mistake, or according to the transformation of delusion to restore.

復為識。或約先期后迷亦犯(如前隨相摩觸夢失之類)。或不造者。即是息心。或善心息。或緣差息。結品中。初分品位。上品有三根本及四枝條。共七罪。則犯多為上也。疑及不識罪量一等。然律境想疑定有犯。想則不定(想即不識)。以容迷轉有無不同。故下品云或無罪也。對下次例通止犯亦由古判。止犯位中無不可學。下文不出故此點示。前止持中指後作持。今作犯中類通止犯。義意頗同。思之自見(舊作惡法釋之誤也。又以口家四過為惡法誤又甚也)。辨句法中。初科為二。初別示不同。前明可學。但示上品。戒疏雲中下各四者。由緣一事帶疑不識。交絡互明。出其犯相。次明不可學。總示三品。一事生者此明緣事三心不同。故分三品。一一事下各有緣犯三心。故云容兼等也。戒疏云。由不識事境非可學。不妨于犯是可學。故致列其相。事總而罪別(一品之中緣事是一故云事總。緣犯三心故云罪別)。結下總明所以。次科結數中。初文前示罪數。識犯在初故云下二心也。以下示犯結所以(古記放罪至此。豈不疑乎)。故下引文證犯。上是律文。若下即戒本文。示體中。以古師云不學可懺謂是究竟無知不可懺謂是方便。故此但明無知耳。初二句判定。若下三句反釋。謂后不疑及識既無別有果。可驗前罪非是方便

【現代漢語翻譯】現代漢語譯本再次是關於『識』（對事物的認知）。或者約定在先，之後迷惑也會犯戒（如同之前隨著表相摩挲觸控而夢中遺失的情況）。或者沒有造作（惡業），這就是息滅妄心。或者息滅善心，或者因為因緣差別而息滅。在結罪品中，首先區分品位。上品有三根本罪和四枝條罪，總共七種罪，那麼犯的罪多，也屬於上品。疑惑和不認識（所犯之罪）罪量相等。然而，在律中，如果對境產生懷疑，必定有犯戒。如果只是『想』，則不一定（『想』就是不認識）。因為容許迷惑轉變，有罪和無罪的情況不同。所以下品中說，或者沒有罪。對於下品，類推通用，止犯還是作犯，也由古人判決。在止犯的品位中，沒有不可學的（內容），下文沒有出現，所以在此點明。之前的止持中，指的是之後的作持。現在作犯中，類似地通用止犯。其中的意義頗為相同，仔細思考就能明白（舊的解釋將『惡法』解釋為口家的四過，是錯誤的，而且非常離譜）。辨句法中，第一科分為兩部分。首先分別說明不同之處。之前說明可學的內容，只說明瞭上品。《戒疏》中說，中品和下品各有四種情況，因為緣於一件事，帶著疑惑和不認識，交錯互相說明，從而得出其犯戒的相狀。其次說明不可學的內容，總共說明三品。『一事生者』，這說明緣於一件事，三種心不同，所以分為三品。每一件事下，各有緣犯的三種心，所以說『容兼』等等。《戒疏》中說，因為不認識事境，所以是不可學的，不妨礙犯戒是可學的，所以才列出其相狀。事情是總體的，而罪過是分別的（在一品之中，緣于的事情是一樣的，所以說事情是總體的，緣于犯戒的三種心不同，所以說罪過是分別的）。總結下文，總共說明了原因。第二科總結數量中，第一段文字首先說明罪的數量，認識犯戒在最開始，所以說『下二心』。以下說明犯戒的總結原因（古記將放罪放到這裡，難道不覺得疑惑嗎？）。所以下面引用經文來證明犯戒。上面是律文，『若下』就是戒的本文。在說明體性中，古師說，不學可以懺悔，指的是究竟的無知；不可懺悔，指的是方便（有意的）。所以這裡只說明無知。前兩句是判定，『若下』三句是反過來解釋。意思是，如果之後沒有疑惑和認識，既然沒有別的果報，可以驗證之前的罪不是方便（有意的）。

【English Translation】 English version Again, it concerns 『識』 (shi) (cognition of things). Or if there is a prior agreement, and later confusion, it is also a violation (like the previous case of losing something in a dream while groping and touching appearances). Or if there is no creation (of evil karma), this is the cessation of the deluded mind. Or the cessation of a good mind, or cessation due to differences in conditions. In the chapter on concluding offenses, first, distinguish the levels. The upper level has three root offenses and four branch offenses, totaling seven offenses. Then, committing many offenses also belongs to the upper level. Doubt and not recognizing (the offense committed) are of equal severity. However, in the Vinaya, if there is doubt about the object, there is definitely a violation. If it is just 『想』 (xiang) (thought), it is not certain (thought is not recognizing). Because allowing confusion to transform, the situations of having offense and not having offense are different. Therefore, the lower level says, or there is no offense. For the lower level, analogy is used generally, whether it is a 『止犯』 (zhifan) (prohibition offense) or a 『作犯』 (zuofan) (commission offense), it is also judged by the ancients. In the level of prohibition offenses, there is nothing that cannot be learned. The following text does not mention it, so it is pointed out here. The previous 『止持』 (zhizhi) (cessation and upholding) refers to the later 『作持』 (zuochi) (commission and upholding). Now, in the commission offenses, the prohibition offenses are similarly used. The meaning is quite the same, think about it and you will see (the old explanation of interpreting 『惡法』 (efa) (evil dharma) as the four faults of the mouth is wrong, and very outrageous). In the method of distinguishing sentences, the first section is divided into two parts. First, separately explain the differences. Previously, explaining what can be learned, only the upper level was explained. The 『戒疏』 (Jieshu) (Commentary on the Precepts) says that the middle and lower levels each have four situations, because they are related to one thing, with doubt and not recognizing, intertwined and mutually explained, thereby deriving the appearance of their violations. Second, explain what cannot be learned, generally explaining the three levels. 『一事生者』 (yishi shengzhe) (arising from one thing), this explains that due to one thing, the three minds are different, so they are divided into three levels. Under each thing, there are three minds of condition, offense, and mind, so it is said 『容兼』 (rongjian) (allowing combination) and so on. The 『戒疏』 (Jieshu) (Commentary on the Precepts) says that because not recognizing the object of the matter, it is unlearnable, it does not hinder that committing the offense is learnable, so the appearances are listed. The matter is general, while the offenses are separate (within one level, the matter is the same, so it is said that the matter is general, due to the three minds of committing the offense being different, so it is said that the offenses are separate). Concluding the following text, generally explaining the reason. In the second section, summarizing the numbers, the first paragraph first explains the number of offenses, recognizing the offense is at the beginning, so it is said 『下二心』 (xia er xin) (the latter two minds). The following explains the reason for concluding the offense (the old record puts releasing the offense here, don't you feel doubtful?). Therefore, the following quotes scriptures to prove the offense. The above is the Vinaya text, 『若下』 (ruoxia) (if below) is the text of the precepts. In explaining the essence, the ancient teacher said that not learning can be repented, referring to ultimate ignorance; unrepentable, referring to expedient (intentional). Therefore, here only ignorance is explained. The first two sentences are judgments, 『若下』 (ruoxia) (if below) three sentences are explained in reverse. The meaning is that if there is no doubt and recognition later, since there is no other result, it can be verified that the previous offense is not expedient (intentional).

。前下遮疑。上云一向無罪。恐謂后識都無犯故。辨句法中。上中二品罪相自定。下品不定故須料簡。初問作犯立句必約有罪。下品無犯不應此門。答中。初縱后奪。謂若望事開。則可除之。由兼犯結還須具九。初難二犯行別各攝所宗。如上所通。豈非相濫。答中。初正答。枝必隨本從本為言。又下轉釋。恐謂開迷何有根本。然雖迷忘不結正罪。何妨造境得名作犯。次難中。若兼止犯可如前言。下品初句既無枝條。理須除去。答中。指如前者即上相從根本之義。下云相從造事亦得說九是也。次解中。前文二局。一單約本迷。二定須九句。此解反上。一兼通轉想。二作句不定。文分為二。初敘可學者。此中正意料簡后九欲彰兩位定不定別。故先示之。不可學中三位分別。初約本迷轉想對明六九。若下次單就本迷後心明六九。若據律文後心無罪。今取心緣罪境義結吉羅。若兼下三就後心無罪明八九。結告中。初句示前委曲。次句審問學者。下二字勸思。目視其文耳聽其說心思其義。此為學之大端也。文是色塵。說是聲塵。義即法塵。見聞局塞所解粗疏思測虛通所得深細。雖根性各異而大分多然。故勸思之。意令精考故也。上來諸文止為不可學中事開犯結罪相有無。故茲辨示。文義詳委囑累深切。古今講解不知自誤。反謂諸

【現代漢語翻譯】前文是爲了消除疑惑。前面說『一向無罪』，恐怕有人認為後來認識到（錯誤）也都沒有犯戒。辨析句法時，上品和中品的罪相是確定的，下品不確定，所以需要仔細辨別。最初提問『作犯』（作了某種行為而犯戒）立句必然是關於有罪的情況，下品沒有犯戒，不應該屬於這個範疇。回答中，先是順著對方的意思，然後否定。意思是如果從事情本身來看，可以排除（下品），因為兼犯（同時觸犯多條戒律）而結罪，仍然需要具備九句（完整的構成要素）。最初的疑問是，兩種犯戒行為不同，各自包含其所屬的宗派，如前面所說的那樣貫通，難道不是互相混淆了嗎？回答中，先是正面回答，枝節必然跟隨根本，從根本上來說。然後進一步解釋，恐怕有人認為開迷（開悟）和迷（迷惑）怎麼會有根本呢？然而即使是迷惑和遺忘，不構成根本罪，又有什麼妨礙造境（創造條件）而得名『作犯』呢？接下來的疑問是，如果兼犯止犯（禁止的行為），可以像前面所說的那樣。下品的第一句既然沒有枝節，理應去除。回答中，『如前者』指的是上面相從根本的意義。下面說『相從造事』也可以說九句是成立的。接下來的解釋中，前面的文章有兩種情況：一是隻針對根本的迷惑，二是必須有九句。這裡的解釋與前面相反：一是兼通轉想（轉變想法），二是作句不確定。文章分為兩部分，先敘述可以學習的內容。這裡的主要意思是，仔細辨別後面的九句，是爲了彰顯兩種情況的確定與不確定之間的區別，所以先展示出來。在『不可學』（不能學習）的部分，有三種情況分別說明。首先，針對根本的迷惑和轉變想法，對比說明六句和九句。『若下』是單獨就根本的迷惑，後來的想法說明六句和九句。如果根據律文，後來的想法沒有罪，現在取心緣罪境（以心為緣，以罪為境）的意義，結吉羅（輕罪）。『若兼下』是就後來的想法沒有罪，說明八句和九句。總結中，第一句說明前面的委婉曲折，第二句審問學習的人。下面的兩個字勸人思考，眼睛看著文字，耳朵聽著講解，心裡思考著意義，這是學習的關鍵。文字是色塵（視覺對像），講解是聲塵（聽覺對像），意義是法塵（思想對像）。見聞侷限，所理解的粗淺疏漏，思考推測虛通，所得的深刻細緻。雖然根性各有不同，但大部分情況是這樣的，所以勸人思考，意思是讓人精細考察。上面這些文章只是爲了說明『不可學』中，事情的開端、犯戒的構成、罪相的有無，所以在這裡辨別說明。文章的意義詳細周全，囑託懇切深刻。古今的講解不知道自己錯了，反而認為（別人錯了）。

【English Translation】 The preceding text aims to dispel doubts. The earlier statement 'always without offense' might lead some to believe that even later recognition (of the error) incurs no transgression. In analyzing sentence structure, the offenses of the superior and intermediate categories are definite, while the inferior category is indefinite, thus requiring careful discernment. The initial question, 'committing an offense' (performing an action that violates a precept) in establishing a sentence, invariably pertains to a situation involving guilt. The inferior category, lacking offense, should not fall under this scope. In the response, there's an initial concession followed by a rebuttal. This means that if viewed from the perspective of the event itself, (the inferior category) can be excluded, because concurrent offenses (violating multiple precepts simultaneously) leading to culpability still necessitate the presence of nine sentences (complete constituent elements). The initial query is whether two distinct types of offenses, each encompassing its respective school of thought, as previously elucidated, might not lead to mutual confusion. The response begins with a direct answer, stating that branches invariably follow the root, and the discussion proceeds from the root. It then elaborates, lest some might question how enlightenment (opening of understanding) and delusion (confusion) could have a root. However, even in cases of delusion and forgetfulness, which do not constitute a fundamental offense, what prevents the creation of circumstances ('creating a situation') from being termed 'committing an offense'? The subsequent query is whether, in cases of concurrent offenses involving prohibited actions, the preceding explanation would suffice. Since the first sentence of the inferior category lacks branches, it should logically be removed. The response clarifies that 'as before' refers to the aforementioned meaning of following the root. The statement 'following the creation of the event' also implies that the nine sentences are valid. In the ensuing explanation, the preceding text presents two scenarios: one focusing solely on fundamental delusion, and the other requiring nine sentences. This explanation contrasts with the previous one: one encompassing both transformed thoughts, and the other having an indefinite sentence structure. The text is divided into two parts, initially narrating the content that can be learned. The primary intention here is to carefully distinguish the subsequent nine sentences, highlighting the difference between the definiteness and indefiniteness of the two situations, hence the initial presentation. In the 'unlearnable' section, three situations are explained separately. Firstly, concerning fundamental delusion and transformed thoughts, a comparative explanation of six and nine sentences is provided. 'If below' focuses solely on fundamental delusion, with subsequent thoughts illustrating six and nine sentences. According to the Vinaya texts, subsequent thoughts are without offense; however, the meaning of 'mind as the cause, object as the offense' is now taken, resulting in a 'dukkhata' (minor offense). 'If concurrently below' addresses the absence of offense in subsequent thoughts, explaining eight and nine sentences. In the conclusion, the first sentence clarifies the preceding subtleties, and the second sentence questions the learner. The following two words encourage reflection, with the eyes observing the text, the ears listening to the explanation, and the mind contemplating the meaning – this is the key to learning. The text is a 'rupa-dhatu' (visual object), the explanation is a 'sadda-dhatu' (auditory object), and the meaning is a 'dhamma-dhatu' (mental object). Limited by sight and hearing, the understanding is superficial and incomplete; through contemplation and speculation, the attainment is profound and detailed. Although individual natures differ, this is largely the case, hence the encouragement to reflect, meaning to examine meticulously. The preceding texts serve solely to clarify the beginning of events, the formation of offenses, and the presence or absence of culpability in the 'unlearnable' section, hence the explanation and clarification provided here. The meaning of the text is detailed and comprehensive, with earnest and profound exhortations. Past and present explanations fail to recognize their own errors, instead believing (others are wrong).

文皆是順古沈罔祖訓。壅塞來蒙。愿速改迷無宜謗法。作持中。古師唯立可學。今先依彼具出可學九。至後方立不可學九。欲使是非兩異今古雙明立破俱存取捨無惑故也(下止犯中亦同比意)。釋中。初科為二。初敘略上三句明事法句別。但下明略出法句。明用別者此明事法異也。且如房戒尺量是事。白二是法。長衣過日是事。說凈是法。等階降不異者此示作句同也。唯對可學者彰古局也。今下指例。初句標今略示。所下例前廣釋。上二句指同。言所以者括前有四。一者辨釋疑不識義。二者顯罪有無多少。三者結宗。謂不犯本罪名為作持。四者分品。謂三品作持等。次此下點異。列句中為圖示之。

可學九句

上品┐

├─識法識犯(無罪)

一句┘

中品┐┌識法　　　　　疑犯(二言)

├┤識法　　　　　不識犯(提吉)

四句┘│疑法(二吉)　　識犯

└不識法(提吉)　識犯

下品┐┌疑法(二吉)　　疑犯(二吉)

├┤疑法(二吉)　　不識犯(提吉)

四句┘│不識法(提吉)　疑犯(二吉)

└不識法(提吉)　不識犯(提吉)

不可學九句

上品┐┌識法　識犯

【現代漢語翻譯】現代漢語譯本：這些文字都是順從古老而深奧的沈罔祖訓，閉塞後來者的矇昧。希望迅速改正迷惑，不要誹謗佛法，作為持戒的準則。古代的老師只設立可以學習的內容。現在先依據他們，完整地列出可以學習的九種情況，之後再設立不可學習的九種情況。想要使是非兩種不同，今古兩方面都明白，設立和破除並存，取捨沒有疑惑，所以這樣做（下面的『下止犯中』也同樣是這個意思）。解釋『中』：最初的部分分為兩部分。首先敘述大概，上面三句說明事相和法相的區別。『但下』說明大概列出法相。說明作用的區別，這裡說明事相和法相的不同。例如，房間、戒尺、測量是事相，『白二』是法相。長衣過日是事相，說凈是法相。『等階降不異者』，這表示作句相同。『唯對可學者』，彰顯古代的侷限性。『今下』指出現今的例子。第一句標明現在大概地指示。『所下』依照前面廣泛地解釋。上面兩句指出相同之處。『言所以者』包括前面四點：一是辨別解釋疑惑，不認識意義；二是顯示罪行的有無多少；三是總結宗旨，即不犯根本罪名為作持；四是區分品類，即三品作持等。其次，『此下』點出不同之處。在列出的句子中用圖示來表示。可學習的九種情況：上品：識法（瞭解戒律）識犯（瞭解違犯），無罪中品：識法（瞭解戒律），疑犯（懷疑違犯），二言（需要進一步確認）識法（瞭解戒律），不識犯（不瞭解違犯），提吉（輕微的過失）疑法（懷疑戒律），識犯（瞭解違犯），二吉（需要進一步確認）不識法（不瞭解戒律），識犯（瞭解違犯），提吉（輕微的過失）下品：疑法（懷疑戒律），疑犯（懷疑違犯），二吉（需要進一步確認）疑法（懷疑戒律），不識犯（不瞭解違犯），提吉（輕微的過失）不識法（不瞭解戒律），疑犯（懷疑違犯），二吉（需要進一步確認）不識法（不瞭解戒律），不識犯（不瞭解違犯），提吉（輕微的過失）不可學習的九種情況：上品：識法（瞭解戒律），識犯（瞭解違犯）

【English Translation】 English version: These texts all follow the ancient and profound Shen Wang ancestral teachings, blocking the ignorance of those who come later. It is hoped that delusions will be quickly corrected, and that the Dharma will not be slandered, but rather upheld as a standard for maintaining precepts. Ancient teachers only established what could be learned. Now, based on them, we will first fully list the nine learnable situations, and then establish the nine unlearnable situations. The intention is to make the differences between right and wrong clear, to make both ancient and modern perspectives understood, to have both establishment and refutation coexist, and to eliminate doubts about what to accept and reject. This is the reason for doing so (the meaning of 'the lower part stops at the middle' is also the same). Explanation of 'Middle': The initial part is divided into two parts. First, there is a brief narration; the first three sentences above explain the difference between phenomena (事相) and Dharma (法相). 'But below' explains the brief listing of Dharma. Explaining the difference in function, this explains the difference between phenomena and Dharma. For example, a room, a precept ruler, and measurement are phenomena; 'Bai Er (白二)' is Dharma. Wearing long robes past noon is a phenomenon; declaring it pure is Dharma. 'Equal ranks descending are not different' indicates that the sentence structure is the same. 'Only in contrast to the learnable' highlights the limitations of the ancients. 'Now below' points out present-day examples. The first sentence marks the present, giving a brief indication. 'What follows' explains broadly according to what came before. The two sentences above point out the similarities. 'The reason for this' includes the four points mentioned earlier: first, to distinguish and explain doubts, not understanding the meaning; second, to reveal the presence or absence and extent of offenses; third, to summarize the purpose, namely, not committing the root offense is called 'making and holding' (作持); fourth, to classify the categories, namely, the three categories of 'making and holding,' etc. Next, 'below this' points out the differences. The listed sentences are represented by diagrams. Nine Learnable Situations: Superior Grade: Knowing the Dharma (識法) [understanding the precepts], knowing the offense (識犯) [understanding the violation], no offense. Middle Grade: Knowing the Dharma (識法) [understanding the precepts], doubting the offense (疑犯) [doubting the violation], Er Yan (二言) [requiring further confirmation]. Knowing the Dharma (識法) [understanding the precepts], not knowing the offense (不識犯) [not understanding the violation], Ti Ji (提吉) [minor fault]. Doubting the Dharma (疑法) [doubting the precepts], knowing the offense (識犯) [understanding the violation], Er Ji (二吉) [requiring further confirmation]. Not knowing the Dharma (不識法) [not understanding the precepts], knowing the offense (識犯) [understanding the violation], Ti Ji (提吉) [minor fault]. Inferior Grade: Doubting the Dharma (疑法) [doubting the precepts], doubting the offense (疑犯) [doubting the violation], Er Ji (二吉) [requiring further confirmation]. Doubting the Dharma (疑法) [doubting the precepts], not knowing the offense (不識犯) [not understanding the violation], Ti Ji (提吉) [minor fault]. Not knowing the Dharma (不識法) [not understanding the precepts], doubting the offense (疑犯) [doubting the violation], Er Ji (二吉) [requiring further confirmation]. Not knowing the Dharma (不識法) [not understanding the precepts], not knowing the offense (不識犯) [not understanding the violation], Ti Ji (提吉) [minor fault]. Nine Unlearnable Situations: Superior Grade: Knowing the Dharma (識法) [understanding the precepts], knowing the offense (識犯) [understanding the violation].

├┤識法　疑犯(二吉)

三句┘└識法　不識犯(提吉)

中品┐┌疑法　識犯

├┤疑法　疑犯(二吉)

三句┘└疑法　不識犯(提吉)

下品┐┌不識法　識犯

├┤不識法　疑犯(二吉)

三句┘└不識法　不識犯(提吉)

前止持中。指如後者即此所立不可學九。則明緣法同有迷忘。法開犯結與事不殊。以異昔人局論可學故。戒疏云。法雖可學迷倒忽生。佛開不犯不同昔解。是以律中不處分想疑。皆非殘故。止犯中。前明八九即古所解。后明二九方是今義。事法止犯中。初科上中二品罪數如文。下品一句舉法顯相。以明罪少故為下也。顯異中。初徴對前作持順倒別故。以下釋所以。中品不動。上下通倒。文中但出上品罪多。中下漸降則可知矣。問。止犯既爾。作犯如何。答。兩犯是同準須回倒。而作順止倒者。欲彰順倒皆無在故。次八句中。此謂隨對事法心緣不解。結不學無知。犯門解義必須有罪。既無根本。下品不立故唯八句。二九中初明立句。言對事者止犯有二。事法止犯此約造修。不學止犯但望昧教法。及不學如上所明。故但標事以事例法亦具二九。不學唯八不通迷。故如下舉事證成。長衣．覆罪．故犯．忘．開並通二九。前云對事

【現代漢語翻譯】現代漢語譯本 ├┤識法(shì fǎ)（瞭解佛法）疑犯(yí fàn)（懷疑犯戒）(二吉) 三句┘└識法(shì fǎ)（瞭解佛法）不識犯(bù shí fàn)（不確定是否犯戒）(提吉) 中品┐┌疑法(yí fǎ)（懷疑佛法）識犯(shí fàn)（確定犯戒） ├┤疑法(yí fǎ)（懷疑佛法）疑犯(yí fàn)（懷疑犯戒）(二吉) 三句┘└疑法(yí fǎ)（懷疑佛法）不識犯(bù shí fàn)（不確定是否犯戒）(提吉) 下品┐┌不識法(bù shí fǎ)（不瞭解佛法）識犯(shí fàn)（確定犯戒） ├┤不識法(bù shí fǎ)（不瞭解佛法）疑犯(yí fàn)（懷疑犯戒）(二吉) 三句┘└不識法(bù shí fǎ)（不瞭解佛法）不識犯(bù shí fàn)（不確定是否犯戒）(提吉) 前止持中。指如後者即此所立不可學九。則明緣法同有迷忘。法開犯結與事不殊。以異昔人局論可學故。《戒疏》云：『法雖可學，迷倒忽生，佛開不犯，不同昔解。』是以律中不處分想疑，皆非殘故。止犯中。前明八九即古所解。后明二九方是今義。事法止犯中。初科上中二品罪數如文。下品一句舉法顯相。以明罪少故為下也。顯異中。初徴對前作持順倒別故。以下釋所以。中品不動。上下通倒。文中但出上品罪多。中下漸降則可知矣。問：止犯既爾，作犯如何？答：兩犯是同準須回倒。而作順止倒者。欲彰順倒皆無在故。次八句中。此謂隨對事法心緣不解，結不學無知。犯門解義必須有罪。既無根本，下品不立故唯八句。二九中初明立句。言對事者止犯有二。事法止犯此約造修。不學止犯但望昧教法。及不學如上所明。故但標事以事例法亦具二九。不學唯八不通迷。故如下舉事證成。長衣．覆罪．故犯．忘．開並通二九。前云對事

【English Translation】 English version ├┤ Knowing the Dharma (shì fǎ) Suspecting a transgression (yí fàn) (Two auspicious) Three lines┘└ Knowing the Dharma (shì fǎ) Not sure about a transgression (bù shí fàn) (Offering auspicious) Middle grade┐┌ Doubting the Dharma (yí fǎ) Knowing a transgression (shí fàn) ├┤ Doubting the Dharma (yí fǎ) Suspecting a transgression (yí fàn) (Two auspicious) Three lines┘└ Doubting the Dharma (yí fǎ) Not sure about a transgression (bù shí fàn) (Offering auspicious) Lower grade┐┌ Not knowing the Dharma (bù shí fǎ) Knowing a transgression (shí fàn) ├┤ Not knowing the Dharma (bù shí fǎ) Suspecting a transgression (yí fàn) (Two auspicious) Three lines┘└ Not knowing the Dharma (bù shí fǎ) Not sure about a transgression (bù shí fàn) (Offering auspicious) In the former cessation and upholding, referring to the latter, this is what is established as the nine unlearnable. It clarifies that the conditions for karma are the same in delusion and forgetfulness. The opening of the Dharma and the conclusion of transgression are no different from the matter itself. This differs from the former people's limited discussion of what is learnable. The 'Commentary on the Precepts' says: 'Although the Dharma is learnable, delusion suddenly arises, and the Buddha opens up non-transgression, which is different from former interpretations.' Therefore, the Vinaya does not prescribe thought and doubt, as they are not fundamental transgressions. In the cessation of transgression, the former eight or nine are the ancient interpretations, while the latter two nines are the current meaning. In the cessation of transgression regarding matters and Dharma, the initial section on the upper and middle grades discusses the number of transgressions as stated in the text. The lower grade uses one sentence to illustrate the appearance of the Dharma, indicating that the transgression is minor and therefore lower. In clarifying the differences, the initial inquiry contrasts the former actions of upholding, following, reversing, and distinguishing. The following explains the reason. The middle grade remains unchanged. The upper and lower grades both involve reversal. The text only mentions the greater number of transgressions in the upper grade. It can be inferred that the middle and lower grades gradually decrease. Question: If cessation of transgression is like this, what about committing transgression? Answer: The two transgressions are the same and should be reversed. The reason for acting in accordance and ceasing in reversal is to show that following and reversing are both irrelevant. In the next eight sentences, this refers to not understanding the conditions of the mind in relation to matters and Dharma, resulting in the conclusion of unlearning and ignorance. The explanation of transgression must involve guilt. Since there is no fundamental transgression, the lower grade is not established, hence only eight sentences. In the two nines, the initial statement establishes the sentences. The term 'regarding matters' refers to two types of cessation of transgression: cessation of transgression regarding matters and Dharma, which concerns creation and cultivation, and cessation of transgression regarding unlearning, which only concerns ignorance of the teachings and unlearning as explained above. Therefore, only matters are mentioned to exemplify that the Dharma also has two nines. Unlearning only has eight and does not involve delusion. Therefore, the following cites matters to prove this. Long robes, concealing transgressions, intentional transgressions, forgetting, and opening all involve two nines. The former says 'regarding matters'

。后舉說淨髮露。乃是製法。由此二戒具兼事法故得互舉。今且依法列句。事準作之。

可學九句

上品┐┌不識法(根本提吉)　不識犯(提吉)

├┤不識法(根本提吉)　疑犯(二吉)

四句┘│疑法(根本二吉)　　不識犯(提吉)

└疑法(根本二吉)　　疑犯(二吉)

中品┐┌不識法(根本提吉)　識犯

├┤疑法(根本二吉)　　識犯

四句┘│識法(根本)　　　　不識犯(提吉)

└識法(根本)　　　　疑犯(二吉)

下品┐

├─識法(根本)　識犯(無罪)

一句┘

不可學九句

上品┐┌識法(根本)　識犯(無罪)

├┤識法(根本)　疑犯(二吉)

三句┘└識法(根本)　不識犯(提吉)

中品┐┌疑法(開迷)　識犯(無罪)

├┤疑法(開迷)　疑犯(二吉)

三句┘└疑法(開迷)　不識犯(提吉)

下品┐┌不識法(開迷)　識犯(無罪)

├┤不識法(開迷)　疑犯(二吉)

三句┘└不識法(開迷)　不識犯(提吉)

戒疏云。如昔解云止犯法中無不可學。今言迷倒隨位皆

【現代漢語翻譯】現代漢語譯本：之後舉出說明淨髮露（懺悔）。這是制定的方法。由於這兩條戒律兼具事和法兩個方面，因此可以互相舉出（指互相指證對方犯戒）。現在暫且按照法來排列句子，事方面可以參照執行。

可學九句：上品：不識法（根本提吉，指根本罪，需要懺悔），不識犯（提吉，需要懺悔）上品：不識法（根本提吉），疑犯（二吉，指兩種罪，需要懺悔）上品：疑法（根本二吉），不識犯（提吉）上品：疑法（根本二吉），疑犯（二吉）中品：不識法（根本提吉），識犯（知道是犯戒）中品：疑法（根本二吉），識犯中品：識法（根本，知道戒律），不識犯（提吉）中品：識法（根本），疑犯（二吉）下品：識法（根本），識犯（無罪，因為明知故犯，不構成犯罪）

不可學九句：上品：識法（根本），識犯（無罪）上品：識法（根本），疑犯（二吉）上品：識法（根本），不識犯（提吉）中品：疑法（開迷，指開導迷惑），識犯（無罪）中品：疑法（開迷），疑犯（二吉）中品：疑法（開迷），不識犯（提吉）下品：不識法（開迷），識犯（無罪）下品：不識法（開迷），疑犯（二吉）下品：不識法（開迷），不識犯（提吉）

《戒疏》說：『如果按照以前的解釋，止犯法中沒有不可學的。』現在說迷惑顛倒，隨著不同的情況都有。

【English Translation】 English version: Afterwards, explaining the purification and confession is the established method. Because these two precepts encompass both the 'matter' (事) and the 'law' (法) aspects, they can be mutually cited (referring to mutually accusing each other of violating the precepts). Now, let's arrange the sentences according to the 'law' aspect, and the 'matter' aspect can be done accordingly.

Nine Learnable Cases: Superior Grade: Doesn't know the law (根本提吉, fundamental offense, requires repentance), Doesn't know the offense (提吉, requires repentance) Superior Grade: Doesn't know the law (根本提吉), Suspects offense (二吉, two offenses, requires repentance) Superior Grade: Suspects the law (根本二吉), Doesn't know the offense (提吉) Superior Grade: Suspects the law (根本二吉), Suspects offense (二吉) Middle Grade: Doesn't know the law (根本提吉), Knows the offense Middle Grade: Suspects the law (根本二吉), Knows the offense Middle Grade: Knows the law (根本), Doesn't know the offense (提吉) Middle Grade: Knows the law (根本), Suspects offense (二吉) Inferior Grade: Knows the law (根本), Knows the offense (no offense, because it was knowingly committed, it doesn't constitute an offense)

Nine Unlearnable Cases: Superior Grade: Knows the law (根本), Knows the offense (no offense) Superior Grade: Knows the law (根本), Suspects offense (二吉) Superior Grade: Knows the law (根本), Doesn't know the offense (提吉) Middle Grade: Suspects the law (開迷, refers to dispelling confusion), Knows the offense (no offense) Middle Grade: Suspects the law (開迷), Suspects offense (二吉) Middle Grade: Suspects the law (開迷), Doesn't know the offense (提吉) Inferior Grade: Doesn't know the law (開迷), Knows the offense (no offense) Inferior Grade: Doesn't know the law (開迷), Suspects offense (二吉) Inferior Grade: Doesn't know the law (開迷), Doesn't know the offense (提吉)

The 'Commentary on the Precepts' says: 'If according to the previous explanation, there are no unlearnable cases in stopping offenses.' Now it says that confusion and delusion exist in every situation.'

有是也。指通中。初句指前勸學。隨下舉一類通。問。今家句法總有幾句。答。若對四行止持作犯對事各有一九。作持止犯並對事法各有二九。共四個二九。若依戒疏四行並通事法。則八個二九。若以二九通對諸戒則二百五十戒。戒皆具二九。乃至塵沙戒法塵沙二九。又一一戒下事法多別。隨事隨法無非二九。類通法界義在於此。第二方便敘意中。初示三時。即方便．根本．成已也。是下顯制意。克猶約也。略如上者前優劣中引律小妄三時之文。前方便標問中通三方便。望后根本俱名為前。示相中。初科前引了論。五篇三位夷殘有三。提及提舍各二。吉羅中有無不定。上二句明無方便。即思心犯也(彼論名輕吉責心即滅)。身口字下脫思字。若下二句明有方便。即惡作惡說也(彼滅名重吉對人方滅)。身口下多思字可移補上。篇聚中引云。若但心地起無方便。若動身口有遠近二方便。引彼證此字誤不疑。次引本律。且約初二兩篇壅住者為言。據文但云不成偷蘭不分輕重一不了也。又復不明罪數多少二不了也。亦復不分諸罪差降三不了也。卷初即篇聚中。次科。標中以了論三方便遠是輕吉。次即重吉。近犯偷蘭亦不分輕重。四分無吉。但云偷蘭。今用十誦三品偷蘭分配二篇。止取了論一吉。故云會通等也。如初篇遠吉次

【現代漢語翻譯】現代漢語譯本有這種情況。指的就是貫通始終。第一句指的是前面的勸學。接下來舉出一個貫通的例子。問：現在的句法總共有幾句？答：如果針對四行（止、持、作、犯）和對事，每一種情況都有一個『九』。作、持、止、犯以及對事法，每一種情況都有兩個『九』，總共有四個『二九』。如果依照《戒疏》，四行都貫通事法，那麼就有八個『二九』。如果用『二九』來貫通所有的戒律，那麼就有二百五十戒，每一條戒律都具備『二九』，乃至無量無邊的戒法都具備無量無邊的『二九』。而且，每一條戒律下的事法都有很多區別，隨著事和法的不同，沒有哪一種不是『二九』。貫通法界的意義就在於此。第二部分是方便敘意，首先展示了三個時間段，即方便時、根本時、成已時。『是下顯制意』，『克』相當於『約』。『略如上者』指的是前面優劣中引用的律中關於小妄語三個時間段的文字。前面的方便標問中貫通了三個方便，相對於後面的根本，都稱為『前』。示相中，首先科判引用了《了論》。五篇（指五種罪名：波羅夷（Pārājika），僧殘（Saṃghādisesa），不定（Aniyata），捨墮（Nissaggiya Pācittiya），單墮（Pācittiya））的三種情況是：夷（Pārājika）、殘（Saṃghādisesa）有三種方便，提及（Thullaccaya）和提舍（Paṭidesanīya）各有兩種方便，吉羅（Dukkata）中有沒有方便不確定。上面兩句說明沒有方便，也就是思心犯（僅僅是心裡想，沒有實際行動的犯戒）。（《了論》中稱輕吉羅，責心即滅）。『身口字下脫思字』，『若下二句明有方便』，也就是惡作（Dukkata）和惡說（Dubbhāsita）。（《了論》中稱重吉羅，需要對人懺悔才能滅罪）。『身口下多思字可移補上』。篇聚中引用說：『如果只是心裡想，沒有方便；如果動了身口，就有遠近兩種方便』。引用它來證明這裡的文字沒有錯誤。接下來引用本律，只針對最初的兩篇（波羅夷（Pārājika）和僧殘（Saṃghādisesa））的壅住者來說。根據經文，只是說不成偷蘭（Thullaccaya），不分輕重，這是第一種不了。又不明罪數多少，這是第二種不了。也不分諸罪的差別和降級，這是第三種不了。卷初指的是篇聚中。接下來科判，標明《了論》的三種方便，遠是輕吉羅，其次是重吉羅，近犯偷蘭，也不分輕重。四分律中沒有吉羅，只說偷蘭。現在用《十誦律》的三品偷蘭來分配這兩篇（波羅夷（Pārājika）和僧殘（Saṃghādisesa）），只取《了論》的一種吉羅，所以說會通等等。比如初篇的遠吉羅，其次是

【English Translation】 English version It is so. It refers to the thorough understanding throughout. The first sentence refers to the preceding encouragement to learn. Following that, an example of a category of thorough understanding is given. Question: How many sentences are there in the current grammatical structure in total? Answer: If considering the four actions (stopping, maintaining, acting, transgressing) and matters, each has one 'nine'. Acting, maintaining, stopping, and transgressing, along with matters, each has two 'nines', totaling four 'two-nines'. If according to the 『Commentary on the Vinaya』, the four actions all thoroughly understand matters, then there are eight 'two-nines'. If using the 'two-nines' to thoroughly understand all the precepts, then there are two hundred and fifty precepts, each precept possessing 'two-nines', and even countless precepts possessing countless 'two-nines'. Moreover, under each precept, there are many differences in matters, and according to the differences in matters and laws, none is without 'two-nines'. The meaning of thoroughly understanding the Dharma realm lies in this. The second part is the explanation of the intention of the expedient means, initially showing the three time periods, namely the time of expedient means, the fundamental time, and the time of completion. 『是下顯制意』，『克』 is equivalent to 『約』. 『略如上者』 refers to the text in the preceding advantages and disadvantages section, quoting the three time periods of minor falsehoods in the Vinaya. The preceding question marking the expedient means thoroughly understands the three expedient means, and relative to the following fundamental, both are called 『preceding』. In the demonstration of characteristics, the initial classification quotes the 『Treatise on Understanding』. The three situations of the five categories (referring to the five offenses: Pārājika, Saṃghādisesa, Aniyata, Nissaggiya Pācittiya, Pācittiya) are: Pārājika and Saṃghādisesa have three expedient means, Thullaccaya and Paṭidesanīya each have two expedient means, and whether Dukkata has expedient means is uncertain. The above two sentences explain that there are no expedient means, which is the offense of thought (merely thinking in the mind without actual action). (The 『Treatise on Understanding』 calls it minor Dukkata, and the offense is extinguished by acknowledging the fault). 『身口字下脫思字』, 『若下二句明有方便』, which are evil deeds (Dukkata) and evil speech (Dubbhāsita). (The 『Treatise on Understanding』 calls it major Dukkata, and the offense can only be extinguished by confessing to others). 『身口下多思字可移補上』. The section on categories quotes: 『If it is only thinking in the mind, there are no expedient means; if the body and mouth are moved, there are two kinds of expedient means, near and far』. Quoting it to prove that the text here is not mistaken. Next, quoting the Vinaya, it only addresses the obstructors of the initial two categories (Pārājika and Saṃghādisesa). According to the text, it only says that it does not constitute Thullaccaya, without distinguishing between light and heavy, which is the first lack of understanding. Also, it does not understand the number of offenses, which is the second lack of understanding. Nor does it distinguish the differences and degradations of the offenses, which is the third lack of understanding. The beginning of the chapter refers to the section on categories. Next, the classification marks the three expedient means of the 『Treatise on Understanding』, far is minor Dukkata, next is major Dukkata, and near is Thullaccaya, without distinguishing between light and heavy. The Four-Part Vinaya does not have Dukkata, only Thullaccaya. Now, the three grades of Thullaccaya in the Ten Recitation Vinaya are used to allocate these two categories (Pārājika and Saṃghādisesa), only taking one Dukkata from the 『Treatise on Understanding』, so it is said to reconcile and so on. For example, the far Dukkata of the initial category, next is

中蘭近上蘭。第二篇遠吉次下蘭近中蘭。尋文可見。遠方便中初科。上三句示相。此下斷罪(今約故誤分吉。但是故心皆重不用了論)。故下引證發心即上方便。心念即果頭罪。簡異中初問。以菩薩十業后三通制今明心犯。大小濫故。答中初釋。律制身口思者謂計度身口所作事故。此心粗著判屬身口。心期身口故名期業。若下簡單心。疏約瞥爾重緣分之。彌善。故下引證初善見中但以小機不堪深制且禁七支。望息粗非即名得脫。此文須通兩宗所計。若彼有部定不制心。遠方便罪猶須動色。了論空宗通制三業。但望瞥爾名不制心。次引律者即同了論。不動身口輕責心即滅。今此引證單心無犯。若據了論明判輕吉。況復今文令自克責。那云不犯。學者請試詳之。次近方便在文易見。指例中上且約淫示相。三戒準同餘篇不明。故須略指。僧殘一吉二蘭提下三篇例皆二吉輕重。多少不同可見。然殘中三罪一同初篇。提下二吉止分遠近。遠則同前複合次近總為一吉。大相可準其義如是。釋名中。即用了論成就隨順二義釋之。初即成就義注指七緣。文見次科。若下即隨順義。根本中前明根本之相。初句通問謂下別釋。初列示四重。如下總指諸篇。若下明攬因成果。簡異他宗使無濫用。後方便中。不論篇聚重輕。並制一吉故云通也。

翻前方便二三不同蘭吉有異故也。三明具緣。標中語含通別二種。通則遍該諸聚名數齊均。別則隨局戒條體相各異。凡於一犯考以兩緣則成不歷然。判斷有據矣。敘由中。初標示業下正敘為二。初明作業成不。上明緣具成業。必下明緣缺不成。罪即惡業福即善業。此論成犯正明罪業。但緣構義同故茲通示。故下次明化制不同。初敘制教。上二句指律制。因緣則總通別。或可二緣不出心境。因即是心。緣即是境。為下二句顯所以。即為二別。上句明制科楷定。下句顯六懺不互。不下次簡化教。彼明造業亦是緣成。但不局名數故為異耳。對上二別反為二通。一者罪通十業。二者懺通三世。次科通敘中。初總標依諸戒者二緣並出律文戒本。故別下二別示。初指別緣。有下立通緣。先示古立(舊云愿師立五緣。一是大比丘。二有所對境。三有心。四心境相當。五事戒究竟)。非無此義者示有可取。不盡非故。後進未知者彰其所失。未盡善故。謂人多承用。曾未思審。用今對校方顯是非。今下次標今立。考下七緣自有通局。如命梵二難不開夷殘。又下三篇不開性戒何須此緣。然今對別大約為言。故云遍六聚也。第一緣中。初句標緣。以大小雖殊塵沙遍發故通五眾異上古師。余文簡濫。初簡非眾。或是下簡是眾文列五相。即是四舍

【現代漢語翻譯】現代漢語譯本翻前方便二三不同，蘭吉（Lanjia，此處指某種戒律或儀軌）有異，故也。三明具緣（Sanming Juyuan，指三種明確的因緣）。標中語含通別二種。通則遍該諸聚名數齊均。別則隨局戒條體相各異。凡於一犯，考以兩緣則成不歷然。判斷有據矣。敘由中，初標示業下正敘為二。初明作業成不。上明緣具成業，必下明緣缺不成。罪即惡業，福即善業。此論成犯正明罪業，但緣構義同故茲通示。故下次明化制不同。初敘制教。上二句指律制。因緣則總通別，或可二緣不出心境。因即是心，緣即是境。為下二句顯所以，即為二別。上句明制科楷定，下句顯六懺不互。不下次簡化教。彼明造業亦是緣成，但不局名數故為異耳。對上二別反為二通。一者罪通十業，二者懺通三世。次科通敘中，初總標依諸戒者二緣並出律文戒本。故別下二別示。初指別緣，有下立通緣。先示古立（舊云愿師立五緣。一是大比丘，二有所對境，三有心，四心境相當，五事戒究竟）。非無此義者示有可取，不盡非故。後進未知者彰其所失，未盡善故。謂人多承用，曾未思審。用今對校方顯是非。今下次標今立。考下七緣自有通局。如命梵二難不開夷殘，又下三篇不開性戒何須此緣。然今對別大約為言，故云遍六聚也。第一緣中，初句標緣。以大小雖殊塵沙遍發故通五眾異上古師。余文簡濫。初簡非眾，或是下簡是眾文列五相，即是四舍（Sisha，指四種捨棄）。

【English Translation】 English version The expedients before the transgression differ in two or three ways, and the Lanjia (referring to certain precepts or rituals) also vary, hence the differences. The 'three clarifications' fully explain the conditions. The language in the title contains two types: general and specific. 'General' means it universally covers all categories, with names and numbers being equal. 'Specific' means that according to the situation, the precepts' articles, substance, and characteristics are different. In any transgression, examining it with two conditions will clearly reveal whether it is established or not, providing a basis for judgment. In the explanation of the causes, first, the indication of karma is followed by the proper explanation in two parts. The first clarifies whether the action creates karma. The above clarifies that when the conditions are complete, karma is created; the following clarifies that when the conditions are lacking, it is not created. Sin is evil karma, and merit is good karma. This treatise on transgression precisely clarifies sinful karma, but because the meaning of 'condition' is the same, it is generally indicated here. Therefore, the following clarifies the differences in transformation and establishment. First, it describes the established teachings. The above two sentences refer to the Vinaya (Buddhist monastic code). 'Conditions' generally encompass both general and specific, or perhaps the two conditions do not go beyond mind and environment. 'Cause' is the mind, and 'condition' is the environment. The following two sentences reveal the reason, which is two distinctions. The above sentence clarifies the established rules and regulations, and the following sentence shows that the six repentances are not interchangeable. The following simplifies the teachings. It clarifies that creating karma is also accomplished by conditions, but it is different because it is not limited to names and numbers. In contrast to the above two distinctions, it becomes two generalities. First, sin encompasses the ten karmas; second, repentance encompasses the three times (past, present, and future). In the following general explanation of the sections, the first general indication is that the two conditions are based on the Vinaya texts and precepts. Therefore, the following two sections show the distinctions. The first refers to the specific conditions, and the following establishes the general conditions. First, it shows the ancient establishment (it used to be said that the teacher established five conditions: first, a fully ordained monk; second, an object to be addressed; third, intention; fourth, the mind and object corresponding; fifth, the matter of the precept being completed). 'It is not without this meaning' indicates that there is something to be taken, but it is not entirely negated. 'Later learners who do not know' reveal their shortcomings, as it is not fully understood. It means that many people use it without careful consideration. Using the present comparison reveals right and wrong. The following indicates the present establishment. The following seven conditions have their own generalities and specificities. For example, the two difficulties of killing and Brahma (referring to severe offenses) do not open up the Parajika (defeat) and Sanghavasesa (formal meeting) offenses. Furthermore, the following three sections do not open up the fundamental precepts, so why are these conditions needed? However, the present comparison is roughly speaking in relation to the specific, so it is said to cover the six categories. In the first condition, the first sentence indicates the condition. Because the small and large are different, the dust and sand are widely spread, so it generally encompasses the five assemblies, differing from the ancient teachers. The remaining text simplifies the abuses. First, it simplifies those who are not part of the assembly, or the following simplifies the assembly, listing the five characteristics, which are the four Sisha (referring to the four abandonments).

並下總結業思暢者。除命終他殺餘三種也。二中重病即通標。顛下二句別顯兩相。若下正示緣相。顯上重病皆不了知。第三初科。初標緣。非下示相。又二初遮簡文列對境。四種無心律文所開據無方便。恐人妄謂一向無犯故云非謂等。若下顯正。謂后對境雖人余心由先方便即心當境故皆結犯。如隨相中漏觸飲酒等及前通塞教人自業戒疏沙彌任運等類。然此緣所立正取期心。但始終相當於義易曉。所以唯明後心無記耳。引證中。初明先期后犯。文據無疑。逆重即業制二俱犯也。阿下引聖例凡。然羅漢夢犯本非方便。但取無記有犯例成上義。故云凡夫須準也。智論轉釋疑情。以無學結使已盡無睡眠故。準遺教論有三種睡眠。一從食起。二從時節起。三從心起。羅漢有上二。凡夫通三種。四五兩緣不通者戒。先須料簡。初對上二篇。唯淫怨逼時開命難。余並無開。梵難一切不開。次就下三篇一切性戒俱不開。三就遮戒非下三句所收者亦復不開(女三十開二戒九十十入成眾學二十六戒。如下引配)。四中初文標釋可解。次科性戒中。初正明又二。初總示性重且舉殺妄顯無開理。唯下別簡淫戒。三時無染者雖開還制異遮戒故。不損境者出開所以簡異余重一向無開。文下引證即初戒釋同戒。文我為者辟大慈門也。結戒者授秘方也。

【現代漢語翻譯】現代漢語譯本並總結業思慮通暢的人。除了自然死亡和他殺之外，還有三種情況（不犯戒）。二中重病即是普遍情況。『顛下二句』分別顯示兩種情況。『若下』正式揭示緣由。顯示上述重病都是神志不清。第三科，首先標明緣由。『非下』顯示狀態。又分為兩部分，首先是遮止簡要列出對象。四種無心的情況，是根據律文允許的，因為沒有方便之法。恐怕有人錯誤地認為一概不犯戒，所以說『非謂等』。『若下』顯示正確的情況。即面對對像時，雖然人無心，但由於先前的方便行為，即心念在對像上，所以都構成犯戒。例如隨相中漏精、觸犯、飲酒等，以及之前通塞教人、自作業、戒疏、沙彌任運等情況。然而，這種緣所立的戒，主要取決於最初的意圖。但始終相當於義理容易理解，所以只說明後來的無記心。引證中，首先說明先有預謀后犯戒的情況，文據無疑。逆重罪即是業制二者都犯。『阿下』引用聖人的例子來規範凡人。然而，羅漢夢中犯戒，本來不是方便行為，但取其無記有犯的例子來成立上述義理，所以說凡夫需要以此為準。智論解釋疑慮，因為無學之人結使已經斷盡，沒有睡眠。根據遺教論，有三種睡眠：一是因食物引起，二是因時節引起，三是因心引起。羅漢有前兩種，凡夫則三種都有。四五兩種緣由不通用於戒律，首先需要加以辨別。首先針對上述二篇，只有淫戒在怨逼時才允許開緣，以保全性命。其餘情況都不允許開緣。梵難一切情況都不允許開緣。其次就下三篇而言，一切性戒都不允許開緣。第三就遮戒而言，『非下三句』所包含的情況也不允許開緣（女三十開二戒，九十戒十入成眾學，二十六戒，如下文引用）。第四中，首先文中標明解釋，可以理解。其次科，性戒中，首先正式說明，又分為兩部分。首先總的說明性重戒，並且舉殺戒和妄語戒為例，顯示沒有開緣的道理。『唯下』特別簡要說明淫戒。三種情況下沒有染污心，雖然允許開緣，但仍然加以限制，不同於遮戒。『不損境者』說明開緣的原因，簡要說明不同於其他重戒，其他重戒一概不允許開緣。『文下』引用證據，即最初的戒釋同戒。『文我為者』是爲了開啟大慈悲之門。『結戒者』是傳授秘密方法。

【English Translation】 English version And summarizes those whose karma, thoughts, and understanding are clear. Besides natural death and being killed by others, there are three other situations (where no precept is violated). 'Serious illness in the second' refers to the general situation. 'The two sentences below regarding derangement' separately show the two aspects. 'If below' formally reveals the cause. It shows that the above-mentioned serious illnesses all involve a lack of awareness. The third section, first marks the cause. 'Not below' shows the state. It is further divided into two parts, the first being to prevent and briefly list the objects. The four kinds of unintentional situations are permitted according to the Vinaya, because there is no expedient means. Fearing that people might mistakenly think that there is no violation in any case, it says 'Not referring to, etc.' 'If below' shows the correct situation. That is, when facing the object, although the person is unintentional, due to the previous expedient actions, that is, the mind is on the object, so all constitute a violation. For example, leaking semen, touching, drinking alcohol, etc. in the following aspects, as well as the previous cases of instructing others to block, self-created karma, Vinaya commentary, and the spontaneous actions of a Shramanera. However, the precept established by this condition mainly depends on the initial intention. But the beginning and the end are equivalent to the meaning and are easy to understand, so only the subsequent unintentional mind is explained. In the citation, first explain the situation of premeditation and then violation, the textual evidence is undoubted. Reversing a heavy offense means that both karma and prohibition are violated. 'Below' cites the example of a saint to regulate ordinary people. However, a dream violation by an Arhat was originally not an expedient action, but the example of unintentional violation is taken to establish the above meaning, so it is said that ordinary people need to follow this standard. The Wisdom Treatise explains doubts, because the afflictions of those who have no more to learn have been completely cut off and there is no sleep. According to the Testament Sutra, there are three types of sleep: one is caused by food, the second is caused by the seasons, and the third is caused by the mind. Arhats have the first two, while ordinary people have all three. The four or five kinds of causes are not applicable to precepts, and first need to be distinguished. First, in response to the above two sections, only the precept against sexual misconduct is allowed to be opened when forced by resentment, in order to preserve life. No other situations are allowed to be opened. Brahma's difficulty does not allow any situation to be opened. Secondly, in terms of the following three sections, all fundamental precepts are not allowed to be opened. Thirdly, in terms of prohibitive precepts, the situations included in 'Not below three sentences' are also not allowed to be opened (Thirty precepts for women open two, ninety precepts, ten entering into becoming a student, twenty-six precepts, as cited below). In the fourth, first the text marks the explanation, which can be understood. Secondly, in the section on fundamental precepts, first formally explain, and then divide into two parts. First, generally explain the heavy fundamental precepts, and take the precepts against killing and lying as examples to show that there is no reason to open them. 'Below' briefly explains the precept against sexual misconduct. In the three cases where there is no defiled mind, although it is allowed to be opened, it is still restricted, which is different from prohibitive precepts. 'Those who do not harm the object' explain the reason for opening, briefly explaining that it is different from other heavy precepts, which are not allowed to be opened in any case. 'Below' cites evidence, that is, the initial precept explanation is the same as the precept. 'Those who say I do' are to open the door of great compassion. 'Those who conclude the precepts' are to impart secret methods.

寧死不犯勸令守護甚於命也。此證性惡不開命難。據本文意則通一切。遮中初總示。道下別釋。初釋上根不開非教不開。但上根之士重法輕生護遮同性故也。草系者彼論第二云。昔有諸比丘曠野中行為賊剝衣。賊懼比丘往告聚落即以草系之。諸比丘護戒不敢挽絕。中有老比丘語諸年少云。汝等善聽人命短促如河駛流。設處天堂不久磨滅。況人間命而可保乎。既云不久云何為命而毀禁戒(此言切要故為具引)。海板者論云。昔有諸比丘與估客人海采寶。船壞時一年少捉一板上座不得板將沒水中。上座語年少言。汝不憶佛制。當敬上座。年少思惟。如來實有斯語乃說偈云。為順佛語故奉板遺身命。若不為難事終不獲難果。便即舍板時海神感其精誠接置岸上。論文緣廣。此略提名不復具引。故云等也(有云等鵝珠者彼乃護性非此中意)。餘下明中下根通開。兼梵難者探示后開。並下根故。又復應知此明開不開者。即約機大判。后就下根自有開不開者。乃約教細分。五中初科。標名顯相。婦女是淫緣。伏藏是盜緣。蟲即殺緣。惡伴是破眾戒緣。文下引證即安居中文。彼開破夏直去無罪故。次科總判中。初簡上二篇。不下次簡性戒。就下三簡遮戒。文列三句。今引律文開者以義分對。言遮惡者謂事非極惡遮譏而制(輒教尼與尼坐

與尼行。同乘船食家屏坐與女露坐觀軍。三戒入王宮等並開)。言事輕者(三十中離衣奪衣。九十中余語。二敷．強敷牽出房．覆屋．一食過受．食前後至他家．驅出聚．過受藥．覆粗罪．與賊期二隨舉非時入聚。及眾學中二十餘戒)。言以輕遮重謂恐臨重境預防輕過(共女宿未具宿。藏衣缽等)。如上三句無非過輕故開二難。不開反上者或雖遮惡而事重故。如掘壞．畜．捉．販．貿．背別非殘足索不受等例。或雖過輕而無開理。如三十中求畜製造諸衣戒等。及九十中水。擊怖半疑惱減年。諸衣過量之類。本無命梵陵逼之義何有開者。請以諸意細尋注戒更自攻討。次引論證開不開意。緩急隨宜故非一概。緣即緣起如淫戒須提那。制即本制如雲犯不凈行。重製后因比丘淫畜復更前制如雲乃至共畜生。制必攝護為急開為時緣名緩。一一戒下皆具此義。如序廣引。六中初標緣。謂下釋相。文舉三戒境差方便反顯不差方成究竟。此與第三似同。而別比之可見。七中初標緣。若下反釋四義以通諸戒初總示。一下別釋。前二事隔后二心止。又初三好心餘非好心。二中緣壞離阻謂緣差也。疏云。如欲殺盜往逢異人。或恐有事。或要期未遂(即此離阻)。或刀杖毀壞(即此緣壞)。言強盛者疏名境強。如行殺盜反遭加害等。總結中初令

依用謂須兩緣可決犯懺不下止濫。第四制意中初敘須意。浟亦是漫。境想五句初句皆重后四俱輕。又第三一句有罪則出無罪則除。輕重有無對文可釋。故下指所出。上二句示其通具。下二句點其所缺。委辨如后。次門五階。篇聚境想數過塵沙。五位總收罄無不盡矣。又復此五不出二境。初總有情四開非情。四中二四並世法。五即制教。第三兼二。對下自明。內報六位從寬至狹。別對諸戒簡練精詳在此而已。人不見之但云萬境不知何境境作何相。況復自有一境通多戒。如情中尼女非情衣食等。自有一戒而攝多境。如盜及漏失。通情非情等。自有一戒攝一境。如外道食入王宮牙角兜羅之類。是且舉一條諸餘例顯。用前三句照會諸戒。通局之相如指諸掌。初四境中。初句示境。即是六趣或總三趣。若下且對初篇。四境無論男女。人中不簡道俗大小內外。初戒齊犯可知。餘三戒人境同夷。非人並蘭畜則殺提。盜妄俱吉。故云升降也。又如摩觸媒粗對趣差別尋前隨相。道俗中三位。初唯對俗等取乞衣．增價．忽切乞綿乞縷．勸織．為女說法．學家過受之類。二唯局道謗收無根假根及殘三戒。覆粗罪說粗罪打比丘摶比丘疑惱藏衣缽。等取奪衣嫌罵知事別眾勸足擊攊驅出聚等。三通二者與女宿通尼女。與未具宿及二粗語並通白衣及下

【現代漢語翻譯】現代漢語譯本『依用』是指需要兩種條件才能判定是否構成違犯，是否需要懺悔，是否可以停止濫用。第四條戒的制定意圖中，首先敘述了『須意』（必要意圖）。『浟』也通『漫』（隨意）。『境想』五句中，第一句語氣重，后四句語氣輕。並且第三句是『有罪則出，無罪則除』，輕重有無可以通過文義解釋。所以下面指出了出處。上面兩句表明了普遍具備的條件，下面兩句指出了所缺少的條件，詳細辨析在後面。其次是『門』（途徑）的五個階段：篇、聚、境、想、數，其過失如塵沙般眾多。這五個位階總括了一切，沒有遺漏。而且這五個方面不出兩種境：首先是總的有情眾生，然後分開為非情眾生。非情眾生中，二和四都屬於世間法。五屬於制教（佛陀制定的戒律）。第三兼具兩者。對照下文自然明白。內報六位從寬到窄，分別對應各種戒律，簡練精詳之處就在這裡。人們看不到這一點，只說『萬境』，卻不知道是什麼境，境是什麼樣子。更何況自身就有一種境通多個戒律，例如有情眾生中的比丘尼，非情眾生中的衣服食物等。自身就有一種戒律涵蓋多個境，例如盜戒和遺失戒，貫通有情和非情眾生等。自身就有一種戒律涵蓋一個境，例如外道食物進入王宮，牙角、兜羅棉之類。這只是舉一個例子，其他例子可以類推。用前面的三句話對照各種戒律，貫通和侷限的相狀就像指著手掌一樣清楚。最初的四個境中，第一句表明了境，就是六道或者總的三道。如果下面針對初篇（指比丘戒中的四波羅夷戒）。四個境無論男女，人中不區分出家在家、大小內外。初戒（指殺戒）齊犯可以知道。其餘三戒，人境同樣平等。非人和畜生則殺生構成『提』（僧殘罪），盜戒和妄語戒都是『吉』（無罪），所以說是升降。又如摩觸、媒合、粗語，對照趣（六道）的差別，按照前面的相狀尋找。道俗中分為三位，第一位只針對在家眾，例如索取乞衣、抬高價格、突然索要棉花絲線、勸人織布、為女人說法、學戒者過分接受供養之類。第二位只侷限於出家眾，誹謗、收受無根誹謗、假根誹謗以及剩餘的三條戒律，覆蓋粗罪、說粗罪、打比丘、用拳頭打比丘、疑惱、藏匿衣缽等，索取衣服、嫌罵知事、別眾、勸請具足、擊打、驅逐出僧團等。第三位貫通兩者，與女人發生性關係貫通比丘尼，與未受具足戒者發生性關係以及二種粗語都貫通白衣及下賤之人。

【English Translation】 English version 『I Yong』 means that two conditions are needed to determine whether a violation has occurred, whether repentance is required, and whether abuse can be stopped. In the fourth precept's intention, the 『Xu Yi』 (necessary intention) is described first. 『You』 is also synonymous with 『Man』 (careless). In the five sentences of 『Jing Xiang』 (Object and Thought), the first sentence has a heavy tone, and the last four sentences have a light tone. And the third sentence is 『If there is guilt, then it is revealed; if there is no guilt, then it is removed.』 The severity and existence can be explained through the meaning of the text. Therefore, the source is pointed out below. The above two sentences indicate the universally possessed conditions, and the following two sentences indicate the lacking conditions, with detailed analysis later. Next are the five stages of 『Men』 (pathways): Chapter, Group, Object, Thought, Number, whose faults are as numerous as dust and sand. These five positions encompass everything without omission. Moreover, these five aspects do not go beyond two objects: first, all sentient beings in general, and then separated into non-sentient beings. Among non-sentient beings, two and four belong to worldly dharmas. Five belong to the Vinaya (precepts established by the Buddha). The third combines both. It will become clear by comparing with the following text. The six positions of inner retribution range from broad to narrow, corresponding to various precepts, and the concise and detailed points are here. People do not see this point, only saying 『ten thousand objects,』 but do not know what object it is, what the object looks like. Moreover, one's own object can encompass multiple precepts, such as Bhikkhunis among sentient beings, and clothing and food among non-sentient beings. One's own precept can cover multiple objects, such as the stealing precept and the losing precept, which penetrate sentient and non-sentient beings, etc. One's own precept can cover one object, such as heretical food entering the royal palace, ivory, kapok, and the like. This is just one example; other examples can be inferred. Use the previous three sentences to compare with various precepts, and the appearance of penetration and limitation is as clear as pointing to the palm of the hand. Among the first four objects, the first sentence indicates the object, which is the six realms or the total of the three realms. If the following is aimed at the first chapter (referring to the four Parajikas in the Bhikkhu precepts). The four objects do not distinguish between male and female, and among humans, there is no distinction between ordained and lay, large and small, internal and external. It can be known that the first precept (referring to the killing precept) is equally violated. The remaining three precepts, the human object is equally equal. Non-humans and animals constitute a 『Ti』 (Sanghavasesa sin) for killing, and the stealing and lying precepts are both 『Ji』 (no sin), so it is said to be ascending and descending. Also, such as touching, matchmaking, coarse language, compare the differences in the realms (six realms), and look for them according to the previous appearances. Among the ordained and lay, it is divided into three positions. The first position only targets lay people, such as asking for alms clothes, raising prices, suddenly asking for cotton silk threads, persuading people to weave, preaching to women, and students receiving excessive offerings. The second position is only limited to the ordained, slander, receiving rootless slander, false root slander, and the remaining three precepts, covering coarse sins, speaking coarse sins, hitting Bhikkhus, punching Bhikkhus, suspicion and annoyance, hiding robes and bowls, etc., demanding clothes, scolding the Ino (monastery officer), separating the Sangha, urging sufficiency, hitting, and expelling from the Sangha, etc. The third position penetrates both, having sexual relations with women penetrates Bhikkhunis, and having sexual relations with those who have not received full ordination and the two coarse languages all penetrate white-clothed and lowly people.

三眾。淫觸可解。或有境通而制別者。如屏露坐同道行尼女各戒是。內外中。外即外道。自手與食唯此一戒。故云局也。內即內眾。毀呰兩舌並對比丘。大小中。謗奪如上。小中更兼隨擯沙彌。形報中三。初局比丘。隨順即隨舉比丘且舉一戒餘者同上。二局尼眾。同路即期行餘名自顯。更加與衣浣染衣毛等。三通兩眾。二粗僧尼皆提。色心中。初明色者淫尸既犯不必假心。文下引證。即淫戒境想初句。謂但是正道不問死活。四趣合作四境。覺睡未壞少壞。淫通四趣已見初科。此中所明在文不貫。漏失同者亦色為境。淫唯內色漏總六境。內外中間水風空處今就內色以論四境。多分壞白骨間皆漏失境故云仍寬。若據摩觸亦通四女。觸尸亦殘理同淫判。自下次明心中。觀即發諍戒望僧能觀心成犯。許即回僧物望施心成犯。染心衣食即尼受染心男子衣食。犯殘取彼染心為境。結示中上句結前。下句示略。外事中草木即壞生。及草上便唾入錢寶等物畜貿盜捉成犯。又水為境如水中戲大小便。火謂然火。又水風空盜漏皆犯。不受等九十。及眾學等諸食戒並食為境。又食局正食者如足別背。余通正不正。或局時藥。過受索美食是局七日者。畜長藥是局盡形者。四月藥是通四藥者。即不受非時等長衣缽二離。月望急施等據事兼時。且從

物論故云亦可也。此應更收毛綿乞求等諸戒。若約四事衣藥如上。房如二房覆屋牽出安像等。臥具二敷兜綿之類。上明單外境。通下明兼二境。盜兼主物奪衣連比丘。蟲水即二物取衣作衣浣打等皆可準說。約法中四。初中等取兩舌口綺譏教尼拒勸發諍等。二中僧諫有五殘四提一及與屏諫。第三更收擯沙彌。滅諍中自言覓罪亦可說也。第四十八法即破僧犯境。更兼同誦五六語及眾學諸說法等。約時中。教尼日暮非時食夏歲不安居。尼提僧吉製出律中(有以歲為減年非也。以人年歲非時境故)。二三宿或同未具或在軍中。殘內二宿言明相者示犯分齊。及二入聚又長望二離減六年求雨衣洗浴等。約罪中。類取覆藏默妄。第三門標中。以律諸戒出沒不定故須辨之。然今學者不看本律臆度暗指。錯謬妄說都迷此門始終又意。今為具引律中句法然後尋文渙然冰釋。勿謂繁費深愍後學事不已也。

初篇四戒有五重

初淫戒五句┐

┌──────┘

│　道作道想(夷)　　　　　　　　　　　道非道疑(夷)

│　道作非道想(夷)　　　　　　　　　　非道道想(蘭)

└─非道非道疑(蘭)

二盜戒二重┐

┌──────┘

│　初過五四句┐

│

┌─────┘

││有主有主想(夷)　　　　　　　　　　有主有主疑(蘭)

│└無主有主想(蘭)　　　　　　　　　　無主無主疑(蘭)

└─二減五四句┐

┌──────┘

│　有主有主想(蘭)　　　　　　　　　　有主有主疑(吉)

└─無主有主想(吉)　　　　　　　　　　無主無主疑(吉)

三殺戒五句┐

┌──────┘

│　人作人想(夷)　　　　　　　　　　　人作人疑(蘭)

│　人作非人想(蘭)　　　　　　　　　　非人人想(蘭)

└─非人非人疑(蘭)

四妄戒五句┐

┌──────┘

│　人作人想(夷)　　　　　　　　　　　人作人疑(蘭)

│　人作非人想(蘭)　　　　　　　　　　非人人想(蘭)

└─非人非人疑(蘭)

僧殘中六戒有十三重

二摩觸戒五┐

┌──────┘

│　人女人女想(殘)　　　　　　　　　　人女人女疑(蘭)

│　人女非人女想(蘭)　　　　　　　　　非人女人女想(蘭)

└─非人女非人女疑(蘭)

三粗語戒二重┐

┌─────

【現代漢語翻譯】現代漢語譯本有主有主想(夷)：認為事物有主人的想法。有主有主疑(蘭)：懷疑事物是否有主人。無主有主想(蘭)：認為事物沒有主人，但實際上有主人。無主無主疑(蘭)：懷疑事物是否沒有主人。二減五四句有主有主想(蘭)：認為事物有主人的想法。有主有主疑(吉)：懷疑事物是否有主人。無主有主想(吉)：認為事物沒有主人，但實際上有主人。無主無主疑(吉)：懷疑事物是否沒有主人。三殺戒五句人作人想(夷)：認為對方是人的想法。人作人疑(蘭)：懷疑對方是否是人。人作非人想(蘭)：認為對方不是人的想法。非人人想(蘭)：認為對方不是人，但實際上是人。非人非人疑(蘭)：懷疑對方是否不是人。四妄戒五句人作人想(夷)：認為對方是人的想法。人作人疑(蘭)：懷疑對方是否是人。人作非人想(蘭)：認為對方不是人的想法。非人人想(蘭)：認為對方不是人，但實際上是人。非人非人疑(蘭)：懷疑對方是否不是人。僧殘中六戒有十三重二摩觸戒五人女人女想(殘)：認為對方是人類女性的想法。人女人女疑(蘭)：懷疑對方是否是人類女性。人女非人女想(蘭)：認為對方是人類女性，但實際上不是人類女性。非人女人女想(蘭)：認為對方不是人類女性，但實際上是人類女性。非人女非人女疑(蘭)：懷疑對方是否不是人類女性。三粗語戒二重

【English Translation】 English version Having an owner, having an owner, thinking (Yi): Thinking that things have owners. Having an owner, having an owner, doubting (Lan): Doubting whether things have owners. Without an owner, having an owner, thinking (Lan): Thinking that things have no owner, but actually they do. Without an owner, without an owner, doubting (Lan): Doubting whether things have no owner. Two minus five, four sentences Having an owner, having an owner, thinking (Lan): Thinking that things have owners. Having an owner, having an owner, doubting (Ji): Doubting whether things have owners. Without an owner, having an owner, thinking (Ji): Thinking that things have no owner, but actually they do. Without an owner, without an owner, doubting (Ji): Doubting whether things have no owner. Three killing precepts, five sentences Person, thinking of a person (Yi): Thinking that the other person is a human. Person, doubting a person (Lan): Doubting whether the other person is a human. Person, thinking of a non-person (Lan): Thinking that the other person is not a human. Non-person, thinking of a person (Lan): Thinking that the other person is not a human, but actually is. Non-person, doubting a non-person (Lan): Doubting whether the other person is not a human. Four lying precepts, five sentences Person, thinking of a person (Yi): Thinking that the other person is a human. Person, doubting a person (Lan): Doubting whether the other person is a human. Person, thinking of a non-person (Lan): Thinking that the other person is not a human. Non-person, thinking of a person (Lan): Thinking that the other person is not a human, but actually is. Non-person, doubting a non-person (Lan): Doubting whether the other person is not a human. Among the Sangha remnants, the six precepts have thirteen serious offenses. Two touching precepts, five Human woman, thinking of a woman (Remnant): Thinking that the other person is a human female. Human woman, doubting a woman (Lan): Doubting whether the other person is a human female. Human woman, thinking of a non-human woman (Lan): Thinking that the other person is a human female, but actually is not a human female. Non-human woman, thinking of a woman (Lan): Thinking that the other person is not a human female, but actually is a human female. Non-human woman, doubting a non-human woman (Lan): Doubting whether the other person is not a human female. Three coarse language precepts, two serious offenses

──────┘

│　初約法四句┐

│┌─────┘

││粗語粗語想(殘)　　粗語粗語疑(蘭)

│└非粗語粗語想(蘭)　非粗語非粗語疑(蘭)

└─二約人四句┐

┌──────┘

│　人女人女想(殘)　　　　　　　　　　人女人女疑(蘭)

└─非人女人女想(蘭)　　　　　　　　　非人女非人女疑(蘭)

四嘆身戒五句┐

┌───────┘

│　人女人女想(殘)　　　　　　　　　　人女人女疑(蘭)

│　人女非人女想(蘭)　　　　　　　　　非人女人女想(蘭)

└─非人女非人女疑(蘭)

五媒嫁戒二重┐

┌───────┘

│　初約法五句┐

│┌─────┘

││媒嫁媒嫁想(殘)　　　　　　　　　　媒嫁媒嫁疑(蘭)

││媒嫁不媒嫁想(蘭)　　　　　　　　　不媒嫁媒嫁想(蘭)

│└不媒嫁不媒嫁疑(蘭)

└─二約人五句┐

┌──────┘

│　人女人女想(殘)　　　　　　　　　　人女人女疑(蘭)

│　人女非人女想(蘭)　　　　　　　　　非人女人女想(蘭)

【現代漢語翻譯】現代漢語譯本初約法四句粗語粗語想（殘）：對粗俗的言語產生粗俗的念頭。粗語粗語疑（蘭）：對粗俗的言語產生粗俗的懷疑。非粗語粗語想（蘭）：對非粗俗的言語產生粗俗的念頭。非粗語非粗語疑（蘭）：對非粗俗的言語產生非粗俗的懷疑。二約人四句人女人女想（殘）：對人、女人產生女人之想。人女人女疑（蘭）：對人、女人產生女人之疑。非人女人女想（蘭）：對非人、女人產生女人之想。非人女非人女疑（蘭）：對非人、女人產生非女人之疑。四嘆身戒五句人女人女想（殘）：對人、女人產生女人之想。人女人女疑（蘭）：對人、女人產生女人之疑。人女非人女想（蘭）：對人、女人產生非女人之想。非人女人女想（蘭）：對非人、女人產生女人之想。非人女非人女疑（蘭）：對非人、女人產生非女人之疑。五媒嫁戒二重初約法五句媒嫁媒嫁想（殘）：對媒嫁之事產生媒嫁之想。媒嫁媒嫁疑（蘭）：對媒嫁之事產生媒嫁之疑。媒嫁不媒嫁想（蘭）：對媒嫁之事產生非媒嫁之想。不媒嫁媒嫁想（蘭）：對非媒嫁之事產生媒嫁之想。不媒嫁不媒嫁疑（蘭）：對非媒嫁之事產生非媒嫁之疑。二約人五句人女人女想（殘）：對人、女人產生女人之想。人女人女疑（蘭）：對人、女人產生女人之疑。人女非人女想（蘭）：對人、女人產生非女人之想。非人女人女想（蘭）：對非人、女人產生女人之想。

【English Translation】 English version First, four sentences on precepts 'Coarse language, coarse language' thought (fragment): Thinking coarsely about coarse language. 'Coarse language, coarse language' doubt (Lan): Doubting coarsely about coarse language. 'Not coarse language, coarse language' thought (Lan): Thinking coarsely about non-coarse language. 'Not coarse language, not coarse language' doubt (Lan): Doubting non-coarsely about non-coarse language. Second, four sentences on people 'Man, woman, woman' thought (fragment): Thinking of a man or woman as a woman. 'Man, woman, woman' doubt (Lan): Doubting a man or woman as a woman. 'Not man, woman, woman' thought (Lan): Thinking of a non-man or woman as a woman. 'Not man, not woman, not woman' doubt (Lan): Doubting a non-man or non-woman as a non-woman. Fourth, five sentences on lamenting the body precepts 'Man, woman, woman' thought (fragment): Thinking of a man or woman as a woman. 'Man, woman, woman' doubt (Lan): Doubting a man or woman as a woman. 'Man, woman, not woman' thought (Lan): Thinking of a man or woman as a non-woman. 'Not man, woman, woman' thought (Lan): Thinking of a non-man or woman as a woman. 'Not man, not woman, not woman' doubt (Lan): Doubting a non-man or non-woman as a non-woman. Fifth, double precepts on matchmaking First, five sentences on precepts 'Matchmaking, matchmaking' thought (fragment): Thinking about matchmaking as matchmaking. 'Matchmaking, matchmaking' doubt (Lan): Doubting matchmaking as matchmaking. 'Matchmaking, not matchmaking' thought (Lan): Thinking about matchmaking as not matchmaking. 'Not matchmaking, matchmaking' thought (Lan): Thinking about not matchmaking as matchmaking. 'Not matchmaking, not matchmaking' doubt (Lan): Doubting not matchmaking as not matchmaking. Second, five sentences on people 'Man, woman, woman' thought (fragment): Thinking of a man or woman as a woman. 'Man, woman, woman' doubt (Lan): Doubting a man or woman as a woman. 'Man, woman, not woman' thought (Lan): Thinking of a man or woman as a non-woman. 'Not man, woman, woman' thought (Lan): Thinking of a non-man or woman as a woman.

└─非人女非人女疑(蘭)

六無主房戒四重┐

┌────────┘

│　初處分五句┐

│┌─────┘

││不處分不處分想(殘)　　　　　　　　不處分不處分疑(蘭)

││不處分處分想(蘭)　　　　　　　　　處分不處分想(蘭)

│└處分處分疑(蘭)

│　二過量五句┐

│┌─────┘

││過量過量想(殘)　　　　　　　　　　過量過量疑(蘭)

││過量不過量想(蘭)　　　　　　　　　不過量過量想(蘭)

│└不過量不過量疑(蘭)

│　三難處五句┐

│┌─────┘

││有難有難想(吉)　　　　　　　　　　有難有難疑(吉)

││有難無難想(吉)　　　　　　　　　　無難有難想(吉)

│└無難無難疑(吉)

└─四妨處五句┐

┌──────┘

│　有妨有妨想(吉)　　　　　　　　　　有妨有妨疑(吉)

│　有妨無妨想(吉)　　　　　　　　　　無妨有妨想(吉)

└─無妨無妨疑(吉)

有主房戒三重┐

┌───────┘

│　初處分五句┐

│┌

【現代漢語翻譯】現代漢語譯本非人女非人女疑(蘭)：指對於非人類女性是否為非人類女性存在疑問。六無主房戒四重：六種情況下，沒有主人的房間構成四重戒律。初處分五句：最初的五種情況的處分。不處分不處分想(殘)：不應該處分，卻認為不應該處分。不處分不處分疑(蘭)：不應該處分，對此是否不應該處分存在疑問。不處分處分想(蘭)：不應該處分，卻認為應該處分。處分不處分想(蘭)：應該處分，卻認為不應該處分。處分處分疑(蘭)：應該處分，對此是否應該處分存在疑問。二過量五句：第二種，關於過量的五種情況。過量過量想(殘)：已經過量，並且認為已經過量。過量過量疑(蘭)：已經過量，對此是否過量存在疑問。過量不過量想(蘭)：已經過量，卻認為沒有過量。不過量過量想(蘭)：沒有過量，卻認為已經過量。不過量不過量疑(蘭)：沒有過量，對此是否過量存在疑問。三難處五句：第三種，關於困難情況的五種情況。有難有難想(吉)：存在困難，並且認為存在困難。有難有難疑(吉)：存在困難，對此是否存在困難存在疑問。有難無難想(吉)：存在困難，卻認為沒有困難。無難有難想(吉)：沒有困難，卻認為存在困難。無難無難疑(吉)：沒有困難，對此是否存在困難存在疑問。四妨處五句：第四種，關於妨礙情況的五種情況。有妨有妨想(吉)：存在妨礙，並且認為存在妨礙。有妨有妨疑(吉)：存在妨礙，對此是否存在妨礙存在疑問。有妨無妨想(吉)：存在妨礙，卻認為沒有妨礙。無妨有妨想(吉)：沒有妨礙，卻認為存在妨礙。無妨無妨疑(吉)：沒有妨礙，對此是否存在妨礙存在疑問。有主房戒三重：有主人的房間構成三重戒律。初處分五句：最初的五種情況的處分。

【English Translation】 English version └─Non-human female, doubt about non-human female (Lan): Refers to the doubt about whether a non-human female is indeed a non-human female. Six, ownerless room, four heavy precepts: In six situations, a room without an owner constitutes four heavy precepts. ┌────────┘ │　Initial disposition, five sentences┐ │┌─────┘ ││Undisposed, thinking it's undisposed (remnant)　　　　　　　　Undisposed, doubt about being undisposed (Lan) ││Undisposed, thinking it's disposed (Lan)　　　　　　　　　Disposed, thinking it's undisposed (Lan) │└Disposed, doubt about being disposed (Lan) │　Second, excess, five sentences┐ │┌─────┘ ││Excess, thinking it's excess (remnant)　　　　　　　　　Excess, doubt about being excess (Lan) ││Excess, thinking it's not excess (Lan)　　　　　　　　　Not excess, thinking it's excess (Lan) │└Not excess, doubt about not being excess (Lan) │　Third, difficult situation, five sentences┐ │┌─────┘ ││Difficult, thinking it's difficult (Ji)　　　　　　　　　Difficult, doubt about being difficult (Ji) ││Difficult, thinking it's not difficult (Ji)　　　　　　　　　Not difficult, thinking it's difficult (Ji) │└Not difficult, doubt about not being difficult (Ji) └─Fourth, obstructing situation, five sentences┐ ┌──────┘ │　Obstructing, thinking it's obstructing (Ji)　　　　　　　　　Obstructing, doubt about being obstructing (Ji) │　Obstructing, thinking it's not obstructing (Ji)　　　　　　　　　Not obstructing, thinking it's obstructing (Ji) └─Not obstructing, doubt about not being obstructing (Ji) Owner occupied room, three heavy precepts┐ ┌───────┘ │　Initial disposition, five sentences┐ │┌

─────┘

││不處分不處分想(殘)　　　　　　　　不處分不處分疑(蘭)

││不處分處分想(蘭)　　　　　　　　　處分不處分想(蘭)

│└處分處分疑(蘭)

│　二難處五句┐

│┌─────┘

││有難有難想(吉)　　　　　　　　　　有難有難疑(吉)

││有難無難想(吉)　　　　　　　　　　無難有難想(吉)

│└無難無難疑(吉)

└─三妨處五句┐

┌──────┘

│　有妨有妨想(吉)　　　　　　　　　　有妨有妨疑(吉)

│　有妨無妨想(吉)　　　　　　　　　　無妨有妨想(吉)

└─無妨無妨疑(吉)

三十中一戒有一重

三十回僧物戒四句┐

┌─────────┘

│　已許已許想(提)　　　　　　　　　　已許已許疑(吉)

└─未許已許想(吉)　　　　　　　　　　未許未許疑(吉)

九十中十五戒有十六重

七說粗罪戒四句┐

┌────────────┘

│　粗罪粗罪想(提)　　粗罪粗罪疑(吉)

└─非粗罪粗罪想(吉)　非粗罪非粗罪疑(吉)

十

【現代漢語翻譯】現代漢語譯本不處分不處分想（殘）：不認為是應該處理的，也不認為是不應該處理的。不處分不處分疑（蘭）：不確定是否應該處理，也不確定是否不應該處理。不處分處分想（蘭）：不認為是應該處理的，但認為是應該處理的。處分不處分想（蘭）：認為是應該處理的，但不認為是不應該處理的。處分處分疑（蘭）：不確定是否應該處理，也不確定是否應該處理。二難處五句有難有難想（吉）：認為是有困難的，也認為是有困難的。有難有難疑（吉）：不確定是否有困難，也不確定是否有困難。有難無難想（吉）：認為是有困難的，但不認為是沒有困難的。無難有難想（吉）：認為是沒有困難的，但認為是有困難的。無難無難疑（吉）：不確定是否沒有困難，也不確定是否沒有困難。三妨處五句有妨有妨想（吉）：認為是有妨礙的，也認為是有妨礙的。有妨有妨疑（吉）：不確定是否有妨礙，也不確定是否有妨礙。有妨無妨想（吉）：認為是有妨礙的，但不認為是沒有妨礙的。無妨有妨想（吉）：認為是沒有妨礙的，但認為是有妨礙的。無妨無妨疑（吉）：不確定是否沒有妨礙，也不確定是否沒有妨礙。三十中一戒有一重：在三十條戒律中，有一條戒律是重罪。三十回僧物戒四句已許已許想（提）：認為是已經允許的，也認為是已經允許的。已許已許疑（吉）：不確定是否已經允許，也不確定是否已經允許。未許已許想（吉）：認為是沒有允許的，但認為是已經允許的。未許未許疑（吉）：不確定是否沒有允許，也不確定是否沒有允許。九十中十五戒有十六重：在九十條戒律中，有十五條戒律是十六重罪。七說粗罪戒四句粗罪粗罪想（提）：認為是粗重的罪，也認為是粗重的罪。粗罪粗罪疑（吉）：不確定是否是粗重的罪，也不確定是否是粗重的罪。非粗罪粗罪想（吉）：認為不是粗重的罪，但認為是粗重的罪。非粗罪非粗罪疑（吉）：不確定是否不是粗重的罪，也不確定是否不是粗重的罪。

【English Translation】 English version 'Not subject to penalty, not subject to penalty' thought (Remnant): Neither considering it something that should be penalized, nor considering it something that should not be penalized. 'Not subject to penalty, not subject to penalty' doubt (Lan): Uncertain whether it should be penalized, and uncertain whether it should not be penalized. 'Not subject to penalty, subject to penalty' thought (Lan): Not considering it something that should be penalized, but considering it something that should be penalized. 'Subject to penalty, not subject to penalty' thought (Lan): Considering it something that should be penalized, but not considering it something that should not be penalized. 'Subject to penalty, subject to penalty' doubt (Lan): Uncertain whether it should be penalized, and uncertain whether it should be penalized. Two difficulties in five phrases 'Difficult, difficult' thought (Ji): Considering it difficult, and also considering it difficult. 'Difficult, difficult' doubt (Ji): Uncertain whether it is difficult, and uncertain whether it is difficult. 'Difficult, not difficult' thought (Ji): Considering it difficult, but not considering it not difficult. 'Not difficult, difficult' thought (Ji): Considering it not difficult, but considering it difficult. 'Not difficult, not difficult' doubt (Ji): Uncertain whether it is not difficult, and uncertain whether it is not difficult. Three hindrances in five phrases 'Obstructive, obstructive' thought (Ji): Considering it obstructive, and also considering it obstructive. 'Obstructive, obstructive' doubt (Ji): Uncertain whether it is obstructive, and uncertain whether it is obstructive. 'Obstructive, not obstructive' thought (Ji): Considering it obstructive, but not considering it not obstructive. 'Not obstructive, obstructive' thought (Ji): Considering it not obstructive, but considering it obstructive. 'Not obstructive, not obstructive' doubt (Ji): Uncertain whether it is not obstructive, and uncertain whether it is not obstructive. One heavy offense among the thirty Thirty precepts regarding Sangha property in four phrases 'Already permitted, already permitted' thought (Ti): Considering it already permitted, and also considering it already permitted. 'Already permitted, already permitted' doubt (Ji): Uncertain whether it is already permitted, and uncertain whether it is already permitted. 'Not permitted, already permitted' thought (Ji): Considering it not permitted, but considering it already permitted. 'Not permitted, not permitted' doubt (Ji): Uncertain whether it is not permitted, and uncertain whether it is not permitted. Sixteen heavy offenses among the fifteen precepts of the ninety Seven precepts regarding serious offenses in four phrases 'Serious offense, serious offense' thought (Ti): Considering it a serious offense, and also considering it a serious offense. 'Serious offense, serious offense' doubt (Ji): Uncertain whether it is a serious offense, and uncertain whether it is a serious offense. 'Not a serious offense, serious offense' thought (Ji): Considering it not a serious offense, but considering it a serious offense. 'Not a serious offense, not a serious offense' doubt (Ji): Uncertain whether it is not a serious offense, and uncertain whether it is not a serious offense.

掘地戒五句┐

┌───────┘

│　生地生地想(提)　　　　　　　　　　生地生地疑(吉)

│　生地非生地想(吉)　　　　　　　　　非生地生地想(吉)

└─非生地非生地疑(吉)

十一壞生戒二重┐

┌────────┘

│　初生重五句┐

│┌─────┘

││生種生種想(提)　　　　　　　　　　生種生種疑(吉)

││生種非生種想(吉)　　　　　　　　　非生種生種想(吉)

│└非生種非生種疑(吉)

└─二生草木五句┐

┌───────┘

│　生草木生草木想(提)　　　　　　　　生草木生草木疑(吉)

│　(生草木非生草木想吉　　　　　　　　非生草木生草木想吉)

└─(非生草木非生草木疑吉)

十九用蟲水戒四句┐

┌─────────┘

│　蟲水蟲水想(提)　　　　　　　　　　蟲水蟲水疑(吉)

└─無蟲水蟲水想(吉)　　　　　　　　　無蟲水無蟲水疑(吉)

二十三為尼說法戒五句┐

┌───────────┘

│　日暮日暮想(提)　　　　　　　　　　日

【現代漢語翻譯】現代漢語譯本掘地戒五句生地生地想（提）：認為土地是土地。生地生地疑（吉）：懷疑土地是土地。生地非生地想（吉）：認為土地不是土地。非生地生地想（吉）：認為非土地是土地。非生地非生地疑（吉）：懷疑非土地是非土地。十一壞生戒二重初生重五句生種生種想（提）：認為生長的種子是生長的種子。生種生種疑（吉）：懷疑生長的種子是生長的種子。生種非生種想（吉）：認為生長的種子不是生長的種子。非生種生種想（吉）：認為非生長的種子是生長的種子。非生種非生種疑（吉）：懷疑非生長的種子是非生長的種子。二生草木五句生草木生草木想（提）：認為生長的草木是生長的草木。生草木生草木疑（吉）：懷疑生長的草木是生長的草木。生草木非生草木想（吉）：認為生長的草木不是生長的草木。非生草木生草木想（吉）：認為非生長的草木是生長的草木。非生草木非生草木疑（吉）：懷疑非生長的草木是非生長的草木。十九用蟲水戒四句蟲水蟲水想（提）：認為有蟲的水是有蟲的水。蟲水蟲水疑（吉）：懷疑有蟲的水是有蟲的水。無蟲水蟲水想（吉）：認為無蟲的水是有蟲的水。無蟲水無蟲水疑（吉）：懷疑無蟲的水是無蟲的水。二十三為尼說法戒五句日暮日暮想（提）：認為日落是日落。

【English Translation】 English version Five Sentences on the Prohibition of Digging 』Living earth is living earth』 thought (Violation): Thinking that living earth is living earth. 』Living earth is living earth』 doubt (Auspicious): Doubting that living earth is living earth. 』Living earth is not living earth』 thought (Auspicious): Thinking that living earth is not living earth. 』Not living earth is living earth』 thought (Auspicious): Thinking that not living earth is living earth. 』Not living earth is not living earth』 doubt (Auspicious): Doubting that not living earth is not living earth. Eleven Prohibitions Against Destroying Life, Twofold First, Five Sentences on Newly Grown Life 』Growing seeds are growing seeds』 thought (Violation): Thinking that growing seeds are growing seeds. 』Growing seeds are growing seeds』 doubt (Auspicious): Doubting that growing seeds are growing seeds. 』Growing seeds are not growing seeds』 thought (Auspicious): Thinking that growing seeds are not growing seeds. 』Not growing seeds are growing seeds』 thought (Auspicious): Thinking that not growing seeds are growing seeds. 』Not growing seeds are not growing seeds』 doubt (Auspicious): Doubting that not growing seeds are not growing seeds. Second, Five Sentences on Growing Plants 』Growing plants are growing plants』 thought (Violation): Thinking that growing plants are growing plants. 』Growing plants are growing plants』 doubt (Auspicious): Doubting that growing plants are growing plants. 』Growing plants are not growing plants』 thought (Auspicious): Thinking that growing plants are not growing plants. 』Not growing plants are growing plants』 thought (Auspicious): Thinking that not growing plants are growing plants. 』Not growing plants are not growing plants』 doubt (Auspicious): Doubting that not growing plants are not growing plants. Nineteen Prohibitions Against Using Water with Insects, Four Sentences 』Water with insects is water with insects』 thought (Violation): Thinking that water with insects is water with insects. 』Water with insects is water with insects』 doubt (Auspicious): Doubting that water with insects is water with insects. 』Water without insects is water with insects』 thought (Auspicious): Thinking that water without insects is water with insects. 』Water without insects is water without insects』 doubt (Auspicious): Doubting that water without insects is water without insects. Twenty-Three Prohibitions Against Teaching Nuns, Five Sentences 』Sunset is sunset』 thought (Violation): Thinking that sunset is sunset.

暮日暮疑(吉)

│　日暮不暮想(吉)　　　　　　　　　　不日暮日暮想(吉)

└─不日暮不日暮疑(吉)

二十九食尼贊食戒四句┐

┌───────────┘

│　教化教化想(提)　　　　　　　　　　教化教化疑(吉)

└─不教化教化想(吉)　　　　　　　　　不教化不教化疑(吉)

三十五足食戒四句┐

┌─────────┘

│　足食足食想(提)　　　　　　　　　　足食足食疑(吉)

└─不足食足食想(吉)　　　　　　　　　不足食不足食疑(吉)

三十六勸足食戒四句┐

┌──────────┘

│　足食足食想(提)　　　　　　　　　　足食足食疑(吉)

└─不足食足食想(吉)　　　　　　　　　不足食不足食疑(吉)

三十七非時食戒五句┐

┌──────────┘

│　非時非時想(提)　　　　　　　　　　非時非時疑(吉)

│　非時作時想(吉)　　　　　　　　　　時作非時想(吉)

└─時作時疑(吉)

三十八殘宿食戒四句┐

┌──────────┘

│　宿作宿

【現代漢語翻譯】現代漢語譯本暮日暮疑(吉)：傍晚時分，對於是否已經到了傍晚的疑惑。（吉：吉祥） │　日暮不暮想(吉)：認為已經是傍晚，但又覺得可能還沒到傍晚。（吉：吉祥）　　　　　　　　　　不日暮日暮想(吉)：認為還沒到傍晚，但又覺得已經是傍晚。（吉：吉祥） └─不日暮不日暮疑(吉)：認為還沒到傍晚，並且疑惑是否真的還沒到傍晚。（吉：吉祥）　　二十九食尼贊(Nisadha)食戒四句┐ ┌───────────┘ │　教化教化想(提)：想著要進行教化。（提：提示，提醒）　　　　　　　　　　教化教化疑(吉)：對於是否應該進行教化感到疑惑。（吉：吉祥） └─不教化教化想(吉)：雖然不進行教化，但心裡想著教化。（吉：吉祥）　　　　　　　　　不教化不教化疑(吉)：不進行教化，並且疑惑是否真的不應該教化。（吉：吉祥）　　三十五足食戒四句┐ ┌─────────┘ │　足食足食想(提)：想著已經吃飽了。（提：提示，提醒）　　　　　　　　　　足食足食疑(吉)：對於是否真的吃飽了感到疑惑。（吉：吉祥） └─不足食足食想(吉)：雖然沒吃飽，但心裡想著已經吃飽了。（吉：吉祥）　　　　　　　　　不足食不足食疑(吉)：沒吃飽，並且疑惑是否真的沒吃飽。（吉：吉祥）　　三十六勸足食戒四句┐ ┌──────────┘ │　足食足食想(提)：想著應該滿足於已有的食物。（提：提示，提醒）　　　　　　　　　　足食足食疑(吉)：對於是否應該滿足於已有的食物感到疑惑。（吉：吉祥） └─不足食足食想(吉)：雖然食物不足，但心裡想著應該滿足。（吉：吉祥）　　　　　　　　　不足食不足食疑(吉)：食物不足，並且疑惑是否真的應該滿足。（吉：吉祥）　　三十七非時食戒五句┐ ┌──────────┘ │　非時非時想(提)：想著現在不是吃飯的時間。（提：提示，提醒）　　　　　　　　　　非時非時疑(吉)：對於現在是否不是吃飯的時間感到疑惑。（吉：吉祥） │　非時作時想(吉)：雖然不是吃飯的時間，但心裡想著是吃飯的時間。（吉：吉祥）　　　　　　　　　　時作非時想(吉)：雖然是吃飯的時間，但心裡想著不是吃飯的時間。（吉：吉祥） └─時作時疑(吉)：現在是吃飯的時間，並且疑惑現在是否真的是吃飯的時間。（吉：吉祥）　　三十八殘宿食戒四句┐ ┌──────────┘ │　宿作宿 English version Muri Muri Gi (Auspicious): Doubt about whether it is evening or not. (Gi: Auspicious) │　Muri Fumuri Sa (Auspicious): Thinking it is evening, but also thinking it might not be. (Gi: Auspicious) Not Muri Muri Sa (Auspicious): Thinking it is not evening, but also thinking it might be. (Gi: Auspicious) └─Not Muri Not Muri Gi (Auspicious): Thinking it is not evening, and doubting whether it really is not evening. (Gi: Auspicious) Twenty-ninth Nisadha (Nisadha) Eating Precept Four Lines┐ ┌───────────┘ │　Keka Keka Sa (Tei): Thinking about teaching and guiding. (Tei: Prompt, Reminder) Keka Keka Gi (Auspicious): Doubting whether one should teach and guide. (Gi: Auspicious) └─Not Keka Keka Sa (Auspicious): Although not teaching and guiding, thinking about teaching and guiding in one's mind. (Gi: Auspicious) Not Keka Not Keka Gi (Auspicious): Not teaching and guiding, and doubting whether one really should not teach and guide. (Gi: Auspicious) Thirty-fifth Sufficient Food Precept Four Lines┐ ┌─────────┘ │　Sokujiki Sokujiki Sa (Tei): Thinking about having eaten enough. (Tei: Prompt, Reminder) Sokujiki Sokujiki Gi (Auspicious): Doubting whether one has really eaten enough. (Gi: Auspicious) └─Fusokujiki Sokujiki Sa (Auspicious): Although not having eaten enough, thinking in one's mind that one has eaten enough. (Gi: Auspicious) Fusokujiki Fusokujiki Gi (Auspicious): Not having eaten enough, and doubting whether one really has not eaten enough. (Gi: Auspicious) Thirty-sixth Encouraging Sufficient Food Precept Four Lines┐ ┌──────────┘ │　Sokujiki Sokujiki Sa (Tei): Thinking about being content with the food one has. (Tei: Prompt, Reminder) Sokujiki Sokujiki Gi (Auspicious): Doubting whether one should be content with the food one has. (Gi: Auspicious) └─Fusokujiki Sokujiki Sa (Auspicious): Although food is insufficient, thinking in one's mind that one should be content. (Gi: Auspicious) Fusokujiki Fusokujiki Gi (Auspicious): Food is insufficient, and doubting whether one really should be content. (Gi: Auspicious) Thirty-seventh Untimely Food Precept Five Lines┐ ┌──────────┘ │　Hiji Hiji Sa (Tei): Thinking that it is not time to eat. (Tei: Prompt, Reminder) Hiji Hiji Gi (Auspicious): Doubting whether it is not time to eat. (Gi: Auspicious) │　Hiji Ji Sa (Auspicious): Although it is not time to eat, thinking in one's mind that it is time to eat. (Gi: Auspicious) Ji Hiji Sa (Auspicious): Although it is time to eat, thinking in one's mind that it is not time to eat. (Gi: Auspicious) └─Ji Ji Gi (Auspicious): It is time to eat, and doubting whether it really is time to eat. (Gi: Auspicious) Thirty-eighth Remaining Overnight Food Precept Four Lines┐ ┌──────────┘ │　Shuku Saku Shuku

【English Translation】 English version Muri Muri Gi (Auspicious): Doubt about whether it is evening or not. (Gi: Auspicious) │　Muri Fumuri Sa (Auspicious): Thinking it is evening, but also thinking it might not be. (Gi: Auspicious) Not Muri Muri Sa (Auspicious): Thinking it is not evening, but also thinking it might be. (Gi: Auspicious) └─Not Muri Not Muri Gi (Auspicious): Thinking it is not evening, and doubting whether it really is not evening. (Gi: Auspicious) Twenty-ninth Nisadha (Nisadha) Eating Precept Four Lines┐ ┌───────────┘ │　Keka Keka Sa (Tei): Thinking about teaching and guiding. (Tei: Prompt, Reminder) Keka Keka Gi (Auspicious): Doubting whether one should teach and guide. (Gi: Auspicious) └─Not Keka Keka Sa (Auspicious): Although not teaching and guiding, thinking about teaching and guiding in one's mind. (Gi: Auspicious) Not Keka Not Keka Gi (Auspicious): Not teaching and guiding, and doubting whether one really should not teach and guide. (Gi: Auspicious) Thirty-fifth Sufficient Food Precept Four Lines┐ ┌─────────┘ │　Sokujiki Sokujiki Sa (Tei): Thinking about having eaten enough. (Tei: Prompt, Reminder) Sokujiki Sokujiki Gi (Auspicious): Doubting whether one has really eaten enough. (Gi: Auspicious) └─Fusokujiki Sokujiki Sa (Auspicious): Although not having eaten enough, thinking in one's mind that one has eaten enough. (Gi: Auspicious) Fusokujiki Fusokujiki Gi (Auspicious): Not having eaten enough, and doubting whether one really has not eaten enough. (Gi: Auspicious) Thirty-sixth Encouraging Sufficient Food Precept Four Lines┐ ┌──────────┘ │　Sokujiki Sokujiki Sa (Tei): Thinking about being content with the food one has. (Tei: Prompt, Reminder) Sokujiki Sokujiki Gi (Auspicious): Doubting whether one should be content with the food one has. (Gi: Auspicious) └─Fusokujiki Sokujiki Sa (Auspicious): Although food is insufficient, thinking in one's mind that one should be content. (Gi: Auspicious) Fusokujiki Fusokujiki Gi (Auspicious): Food is insufficient, and doubting whether one really should be content. (Gi: Auspicious) Thirty-seventh Untimely Food Precept Five Lines┐ ┌──────────┘ │　Hiji Hiji Sa (Tei): Thinking that it is not time to eat. (Tei: Prompt, Reminder) Hiji Hiji Gi (Auspicious): Doubting whether it is not time to eat. (Gi: Auspicious) │　Hiji Ji Sa (Auspicious): Although it is not time to eat, thinking in one's mind that it is time to eat. (Gi: Auspicious) Ji Hiji Sa (Auspicious): Although it is time to eat, thinking in one's mind that it is not time to eat. (Gi: Auspicious) └─Ji Ji Gi (Auspicious): It is time to eat, and doubting whether it really is time to eat. (Gi: Auspicious) Thirty-eighth Remaining Overnight Food Precept Four Lines┐ ┌──────────┘ │　Shuku Saku Shuku

想(提)　　　　　　　　　　　宿作宿疑(吉)

└─非宿宿想(吉)　　　　　　　　　　　非宿非宿疑(吉)

三十九不受食戒四句┐

┌──────────┘

│　不受不受想(提)　　　　　　　　　　不受不受疑(吉)

└─受作不受想(吉)　　　　　　　　　　受作受疑(吉)

五十一飲酒戒五句┐

┌─────────┘

│　酒作酒想(提)　　　　　　　　　　　酒作酒疑(提)

│　酒無酒想(提)　　　　　　　　　　　無酒有酒想(吉)

└─無酒無酒疑(吉)

六十二飲蟲水戒四句┐

┌──────────┘

│　蟲水蟲水想(提)　　　　　　　　　　蟲水蟲水疑(吉)

└─無蟲水蟲水想(吉)　　　　　　　　　無蟲水無蟲水疑(吉)

六十四覆粗罪戒四句┐

┌──────────────┘

│　粗罪粗罪想(提)　　粗罪粗罪疑(吉)

└─非粗罪粗罪想(吉)　非粗罪非粗罪疑(吉)

六十六發諍戒四句┐

┌─────────┘

│　觀作觀想(提)　　　　　　　　　　　觀作觀疑(吉

【現代漢語翻譯】現代漢語譯本想（提，表示提問）宿作宿疑（吉，表示吉祥） └─非宿宿想（吉）非宿非宿疑（吉）三十九不受食戒四句┐ ┌──────────┘ │ 不受不受想（提）不受不受疑（吉） └─受作不受想（吉）受作受疑（吉）五十一飲酒戒五句┐ ┌─────────┘ │ 酒作酒想（提）酒作酒疑（提） │ 酒無酒想（提）無酒有酒想（吉） └─無酒無酒疑（吉）六十二飲蟲水戒四句┐ ┌──────────┘ │ 蟲水蟲水想（提）蟲水蟲水疑（吉） └─無蟲水蟲水想（吉）無蟲水無蟲水疑（吉）六十四覆粗罪戒四句┐ ┌──────────────┘ │ 粗罪粗罪想（提）粗罪粗罪疑（吉） └─非粗罪粗罪想（吉）非粗罪非粗罪疑（吉）六十六發諍戒四句┐ ┌─────────┘ │ 觀作觀想（提）觀作觀疑（吉）

【English Translation】 English version Thinking (Question) Having thought of it as lodging, having doubt about lodging (Auspicious) └─Not having thought of it as lodging, lodging (Auspicious) Not having thought of it as lodging, not lodging (Auspicious) Four sentences of the 39th precept of not accepting food┐ ┌──────────┘ │ Not accepting, not accepting thought (Question) Not accepting, not accepting doubt (Auspicious) └─Accepting, acting as not accepting thought (Auspicious) Accepting, acting as accepting doubt (Auspicious) Five sentences of the 51st precept of drinking alcohol┐ ┌─────────┘ │ Alcohol, acting as alcohol thought (Question) Alcohol, acting as alcohol doubt (Question) │ Alcohol, no alcohol thought (Question) No alcohol, having alcohol thought (Auspicious) └─No alcohol, no alcohol doubt (Auspicious) Four sentences of the 62nd precept of drinking water with insects┐ ┌──────────┘ │ Water with insects, water with insects thought (Question) Water with insects, water with insects doubt (Auspicious) └─No water with insects, water with insects thought (Auspicious) No water with insects, no water with insects doubt (Auspicious) Four sentences of the 64th precept of covering up a serious offense┐ ┌──────────────┘ │ Serious offense, serious offense thought (Question) Serious offense, serious offense doubt (Auspicious) └─Not a serious offense, serious offense thought (Auspicious) Not a serious offense, not a serious offense doubt (Auspicious) Four sentences of the 66th precept of initiating disputes┐ ┌─────────┘ │ Observing, acting as observing thought (Question) Observing, acting as observing doubt (Auspicious)

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└─不成觀成觀想(吉)　　　　　　　　　不成觀不成觀疑(吉)

準文中。初科單對合數並見圖中。準下明無還用五位。顯有一內報有(四夷五重摩觸粗語后一。嘆身媒嫁后一回僧物發諍。共十一重)。二外事(無主房后三。有主房后二。掘地壞生中二。尼贊食足食勸足殘宿不受飲酒飲用蟲水。通內外且收外中共十六重)。三約法(粗語媒嫁各前一二房各前一共四重)。四約時(教尼日暮非時食共二重)。五約罪(覆粗說粗二重)。次科。初句顯具示同僧故。次句指略明非用故。如初述者指前制意。義具文略故也。若據尼戒本對僧二十六除九戒。即淫粗語嘆身。二房贊食。日暮足食勸足(淫中不出下八並不同戒)。餘十七戒並染心衣食並具出境想。明無中。除前戒外自餘二百二十四戒律並不出。故準前五境辨其所以。無有二種。義不可立名理無。事必須具名略無。理無又二。一犯境通遍理不須立如漏失是。二對戒境別理不可立。如淫盜無法想是。略無亦二通理略者。名或略無如漏失或。一向略者名定略無。如謗奪等。準此理無亦應有二。一或理無即漏失二定理無如余戒無罪想。如是先分入文易見。內報中。初標或下釋又為二。初明理略無理無可會。略無中先準淫戒后二句為例。即非道道想及疑在

【現代漢語翻譯】現代漢語譯本 └─不成觀成觀想(吉)：對不成觀想（未完成的觀想）產生了完成的觀想。（吉）不成觀不成觀疑(吉)：對不成觀想（未完成的觀想）產生了不成觀想的懷疑。（吉）準文中。初科單對合數並見圖中：參照正文，第一部分單獨列出，對應總數並在圖中顯示。準下明無還用五位：接下來說明『無』，仍然使用五位來分析。顯有一內報有(四夷五重摩觸粗語后一。嘆身媒嫁后一回僧物發諍。共十一重)：明確指出有一類是內部的報應（包括四夷，五種身體接觸，粗語之後的一種情況；讚歎自身，媒嫁之後的一種情況，以及因為僧人物品引發的爭端，總共十一種）。二外事(無主房后三。有主房后二。掘地壞生中二。尼贊食足食勸足殘宿不受飲酒飲用蟲水。通內外且收外中共十六重)：第二類是外部事務（包括無主房屋之後的三個情況，有主房屋之後的兩個情況，挖掘土地破壞生物中的兩個情況，比丘尼讚美食物，吃飽了還勸別人吃，剩餘食物不接受，飲酒，飲用含有蟲子的水。這些情況既有內部的也有外部的，但主要歸為外部事務，總共十六種）。三約法(粗語媒嫁各前一二房各前一共四重)：第三類是關於戒律的（包括粗語和媒嫁各自之前的一種情況，以及兩種房屋各自之前的情況，總共四種）。四約時(教尼日暮非時食共二重)：第四類是關於時間的（包括教導比丘尼在日落之後非時食用食物，總共兩種）。五約罪(覆粗說粗二重)：第五類是關於罪行的（包括掩蓋粗語和說粗語，總共兩種）。次科。初句顯具示同僧故：下一部分，第一句明確表示與僧侶相同。次句指略明非用故：第二句指出，這是簡略的說明，不是實際應用。如初述者指前制意：就像最初的敘述，指的是之前的制度。義具文略故也：意義完整，但文字簡略。若據尼戒本對僧二十六除九戒。即淫粗語嘆身。二房贊食。日暮足食勸足(淫中不出下八並不同戒)：如果根據比丘尼的戒本，相對於僧侶的二十六條戒律，需要去除九條戒律，即淫戒、粗語、讚歎自身、兩種房屋、讚美食物、日落之後吃飽了還勸別人吃（淫戒中的后八條與此不同）。餘十七戒並染心衣食並具出境想：其餘十七條戒律，包括染污心、衣食等，都具備出境的想法。明無中。除前戒外自餘二百二十四戒律並不出：在說明『無』的部分，除了之前的戒律，其餘二百二十四條戒律都不包括在內。故準前五境辨其所以：因此，參照之前的五境來辨別原因。無有二種。義不可立名理無。事必須具名略無：『無』有兩種，意義上無法成立的，稱為『理無』；事情上必須具備的，稱為『略無』。理無又二。一犯境通遍理不須立如漏失是。二對戒境別理不可立。如淫盜無法想是：『理無』又有兩種，一是違犯的境界普遍存在，因此不需要特別設立，比如遺漏；二是針對戒律，境界不同，因此無法設立，比如淫盜沒有法的想法。略無亦二通理略者。名或略無如漏失或。一向略者名定略無。如謗奪等：『略無』也有兩種，一是通用的道理簡略，名稱可能沒有，比如遺漏；二是一向簡略，名稱一定沒有，比如誹謗和剝奪等。準此理無亦應有二。一或理無即漏失二定理無如余戒無罪想：按照這個標準，『理無』也應該有兩種，一是可能『理無』，即遺漏；二是確定『理無』，比如其餘戒律沒有罪行的想法。如是先分入文易見：這樣先進行區分，再放入正文中就容易理解了。內報中。初標或下釋又為二。初明理略無理無可會：在內部報應中，首先標出，然後在下面解釋，又分為兩種，首先說明道理簡略，道理上無法理解。略無中先準淫戒后二句為例。即非道道想及疑在：在『略無』中，首先參照淫戒之後的兩句話為例，即對非正道產生正道的想法以及懷疑。

【English Translation】 English version └─ Imperfect Contemplation Becoming Perfect Contemplation (Auspicious): Giving rise to a perfect contemplation from an imperfect contemplation (unfinished contemplation). (Auspicious) Imperfect Contemplation Not Becoming Imperfect Contemplation Doubt (Auspicious): Giving rise to doubt about an imperfect contemplation (unfinished contemplation). (Auspicious) According to the text. The first section lists individual and combined numbers, as seen in the diagram: Referencing the main text, the first part lists separately, corresponding to the total number and displayed in the diagram. According to the following, 'non-existence' is still analyzed using the five positions: Next, it explains 'non-existence', still using the five positions for analysis. Clearly, there is one internal retribution (four barbarians, five types of physical contact, one case after coarse language; praising oneself, one case after matchmaking, and disputes arising from monastic property, totaling eleven): Clearly pointing out that one type is internal retribution (including four barbarians, five types of physical contact, one case after coarse language; praising oneself, one case after matchmaking, and disputes arising from monastic property, totaling eleven). Two external matters (three cases after ownerless houses, two cases after owned houses, two cases of digging and destroying living beings, nuns praising food, eating enough and still encouraging others to eat, leftover food not accepted, drinking alcohol, drinking water containing insects. These are both internal and external, but mainly classified as external matters, totaling sixteen): The second type is external affairs (including three cases after ownerless houses, two cases after owned houses, two cases of digging and destroying living beings, nuns praising food, eating enough and still encouraging others to eat, leftover food not accepted, drinking alcohol, drinking water containing insects. These situations are both internal and external, but mainly classified as external affairs, totaling sixteen). Three concerning precepts (one case before each of coarse language and matchmaking, one case before each of the two houses, totaling four): The third type is about precepts (including one case before each of coarse language and matchmaking, and one case before each of the two types of houses, totaling four). Four concerning time (teaching nuns to eat non-seasonal food after sunset, totaling two): The fourth type is about time (including teaching nuns to eat non-seasonal food after sunset, totaling two). Five concerning offenses (covering up coarse language and speaking coarse language, totaling two): The fifth type is about offenses (including covering up coarse language and speaking coarse language, totaling two). Next section. The first sentence clearly indicates similarity with monks: The next part, the first sentence clearly indicates similarity with monks. The next sentence indicates a brief explanation, not practical application: The second sentence points out that this is a brief explanation, not actual application. Like the initial description, referring to the previous system: Like the initial description, referring to the previous system. The meaning is complete, but the text is brief: The meaning is complete, but the text is brief. If according to the Bhikkhuni Pratimoksha, compared to the 26 precepts of monks, nine precepts need to be removed, namely sexual misconduct, coarse language, praising oneself, two types of houses, praising food, eating enough after sunset and still encouraging others to eat (the last eight in sexual misconduct are different): If according to the Bhikkhuni Pratimoksha, compared to the 26 precepts of monks, nine precepts need to be removed, namely sexual misconduct, coarse language, praising oneself, two types of houses, praising food, eating enough after sunset and still encouraging others to eat (the last eight in sexual misconduct are different). The remaining 17 precepts, including defiled mind, clothing, food, etc., all have the idea of going beyond the boundary: The remaining 17 precepts, including defiled mind, clothing, food, etc., all have the idea of going beyond the boundary. In explaining 'non-existence', apart from the previous precepts, the remaining 224 precepts are not included: In explaining 'non-existence', apart from the previous precepts, the remaining 224 precepts are not included. Therefore, refer to the previous five realms to distinguish the reasons: Therefore, refer to the previous five realms to distinguish the reasons. There are two types of 'non-existence'. That which cannot be established in meaning is called 'non-existence in principle'. That which must be possessed in matter is called 'brief non-existence': There are two types of 'non-existence'. That which cannot be established in meaning is called 'non-existence in principle'. That which must be possessed in matter is called 'brief non-existence'. 'Non-existence in principle' also has two types. One is that the violated realm is universal, so there is no need to specifically establish it, such as omission. The second is that for precepts, the realms are different, so it cannot be established, such as the lack of the idea of Dharma in sexual misconduct and theft: 'Non-existence in principle' also has two types. One is that the violated realm is universal, so there is no need to specifically establish it, such as omission. The second is that for precepts, the realms are different, so it cannot be established, such as the lack of the idea of Dharma in sexual misconduct and theft. 'Brief non-existence' also has two types. One is that the general principle is brief, and the name may be absent, such as omission. The other is that it is always brief, and the name is definitely absent, such as slander and deprivation: 'Brief non-existence' also has two types. One is that the general principle is brief, and the name may be absent, such as omission. The other is that it is always brief, and the name is definitely absent, such as slander and deprivation. According to this standard, 'non-existence in principle' should also have two types. One is possible 'non-existence in principle', which is omission. The second is definite 'non-existence in principle', such as the lack of the idea of offense in other precepts: According to this standard, 'non-existence in principle' should also have two types. One is possible 'non-existence in principle', which is omission. The second is definite 'non-existence in principle', such as the lack of the idea of offense in other precepts. It is easier to see by first dividing and then putting it into the text: It is easier to see by first dividing and then putting it into the text. In internal retribution, first mark it, then explain it below, and divide it into two types. First, explain that the principle is brief, and the principle cannot be understood: In internal retribution, first mark it, then explain it below, and divide it into two types. First, explain that the principle is brief, and the principle cannot be understood. In 'brief non-existence', first refer to the two sentences after the sexual misconduct precept as an example, namely the idea and doubt of the non-path being the path: In 'brief non-existence', first refer to the two sentences after the sexual misconduct precept as an example, namely the idea and doubt of the non-path being the path.

淫為境差。漏失即想差。反例須有。后引條部明文為證。謂非道作非道想。不疑即是漏失。心境相當。故知必有想疑等句(準疏上是古解下即今義疏中不取。此猶雙存)。二定略無可解。外事及時唯一略無法罪兼二無或可。上二局約當境。望余戒不通皆有理無。如淫觸等不對敷具。不限時節。準如罪中並通此說。法中初示理無。言下辨略無初列諸戒。二妄即自稱法(大妄但出人非人句不出法句)。諫是他作法。隨舉即治法如下例證。初引僧祇別證隨舉。彼文隨舉比丘戒有四句。一舉作不舉想無罪。二不舉作舉想吉。三舉作舉想提。四不舉不舉想無罪。隨順沙彌四句門上。次引媒粗反例二妄。由同有語法而二妄皆無媒粗獨有。故云反此後引發諍別例諸諫。由僧斷諍類同設諫。斷諍既具諫亦須有。非法等示諫作句也。以諫通如非交絡互歷應云如法。如法想殘如法如法疑蘭如法非法想蘭下二可知。時中洗浴即半月浴過也。罪中上明略無。以戒本中唯覆說二戒對罪為境。僧戒皆有故取尼覆明無。第四門敘由中三。初敘立門意。即前圖中四五不定。須辨所以使通教意。且下列示句法。且約一戒示其相狀。比前律句小有不同。前第二云人作人疑。第五非人非人疑。或恐疑涉兩境故此易之。或不見律傳誤寫錯。請以諸戒句法比之。皆

無異轍。雖通上釋從律為正。第五注云雙闕者。非人是境闕疑即心闕。所下示多少所以。次簡辨中。徴意乃推第三不定所以。不可濫上故。下古今兩解皆為評此第三一句。自餘四句一向永定故不在言。昔解中彼立二義總判諸戒。初約轉想本迷俱有罪者名輕重相對。重謂轉想輕即本迷。二取轉想有罪本迷無罪者名犯不犯相對。犯謂轉想不犯即本迷。初輕重中初標二門。如下收諸戒。淫戒轉迷並夷蘭者。從境制故俱夷。非道想邊俱蘭(準淫無輕重酒戒亦爾。轉迷俱提)。二粗即粗語。嘆身等取媒嫁(媒粗並人想五句)。殺等六戒並緣非人皆有輕重。轉想蘭吉是重(前心蘭後心吉)。本迷唯吉即輕。故下結示定五。此門兼上淫酒總收八戒。犯不犯中初標示。不處等者二房七重。掘地壞生二重。日暮非時媒嫁法想。此等諸戒律中並約轉想前心有罪故有五句。則名為犯。若約本迷始終無罪止有四句。則為不犯。盜戒二重粗語法想回僧物。二粗罪二蟲水尼贊食足。勸殘宿不受發諍。此等律據本迷無罪止出四句名不犯。若據轉想須有五句。盜下顯相略舉二戒。余皆例準。初盜戒注中即示律文不出之句。以非罪緣本迷無罪故無此句。次不處分注顯律本現有之句。轉想前心有方便罪故立此句。五下釋成可解二。境者本主無心無主無過此門

【現代漢語翻譯】現代漢語譯本無異轍（沒有不同的規則）。即使按照律藏的解釋，也應以律為準。第五條註釋說『雙闕』（兩種缺失）是指：不是人的境界，而是境界的缺失，疑惑就是心的缺失。『所下示多少所以』（下面顯示多少的原因）是指示數量的原因。接下來在簡辨中，提出疑問是爲了推斷第三種不確定的原因，不可與前面的混淆。下面的古今兩種解釋都是爲了評論這第三句，其餘四句一向是永恒不變的，所以不在討論之列。過去的解釋中，他們設立了兩種含義來總括所有的戒律。第一種是根據轉變想法和原本迷惑都有罪的情況，稱為輕重相對。重是指轉變想法，輕是指原本迷惑。第二種是取轉變想法有罪而原本迷惑無罪的情況，稱為犯與不犯相對。犯是指轉變想法，不犯是指原本迷惑。在第一種輕重的情況中，首先標明兩種門徑，如下面收攝各種戒律。淫戒的轉變想法和迷惑都是『夷蘭』（罪名），因為是從境界來制定的，所以都是『夷』。非道想這邊都是『蘭』（按照淫戒沒有輕重，酒戒也是這樣，轉變想法和迷惑都是『提』）。第二種是粗語，嘆身等取媒嫁（媒粗和人想五句）。殺等六戒，以及對象是非人的情況，都有輕重。轉變想法是『蘭吉』（罪名，前心是『蘭』，後心是『吉』），原本迷惑只有『吉』，是輕的。所以下面總結確定五種情況。這個門徑兼顧了上面的淫戒和酒戒，總共收攝了八條戒律。在犯與不犯的情況中，首先標示。『不處等者』（不住在某處等等）是指二房七重，掘地壞生二重，日暮非時媒嫁法想。這些戒律在律藏中都是根據轉變想法，前心有罪，所以有五句，這就被稱為犯。如果根據原本迷惑，始終沒有罪，就只有四句，這就被稱為不犯。盜戒二重，粗語法想回僧物，二粗罪二蟲水尼贊食足，勸殘宿不受發諍。這些律條根據原本迷惑沒有罪，只列出四句，稱為不犯。如果根據轉變想法，必須有五句。盜戒下面顯示了相，略舉了兩條戒律，其餘的都可以類推。首先，盜戒的註釋中顯示了律文沒有列出的句子，因為不是罪的因緣，原本迷惑沒有罪，所以沒有這句話。其次，不處分的註釋顯示了律本現有的句子，轉變想法前心有方便罪，所以設立了這句話。第五條下面解釋了兩種情況。境界是指本主無心，無主無過，這個門徑。

【English Translation】 English version There is no different rule. Even if interpreting according to the Vinaya, one should adhere to the Vinaya as the standard. The fifth commentary states 'dual deficiencies' refer to: not the realm of a person, but the deficiency of the realm; doubt is the deficiency of the mind. 'The reason for showing the amount below' indicates the reason for the quantity. Next, in the brief analysis, the question is raised to infer the reason for the third uncertainty, which should not be confused with the previous ones. The two interpretations, ancient and modern, below are both for commenting on this third sentence; the remaining four sentences are eternally fixed, so they are not discussed. In past interpretations, they established two meanings to encompass all precepts. The first is based on the situation where both transformed thought and original delusion are sinful, called relative lightness and heaviness. 'Heavy' refers to transformed thought, and 'light' refers to original delusion. The second is taking the situation where transformed thought is sinful but original delusion is not sinful, called relative offense and non-offense. 'Offense' refers to transformed thought, and 'non-offense' refers to original delusion. In the first case of lightness and heaviness, first mark the two paths, as below, encompassing various precepts. For the precept of sexual misconduct, both transformed thought and delusion are 'I-lan' (names of offenses), because they are formulated from the realm, so they are both 'I'. The side of non-path thought is all 'Lan' (according to the precept of sexual misconduct, there is no lightness or heaviness; the precept of alcohol is also like this, both transformed thought and delusion are 'Ti'). The second is coarse language, taking marriage arrangements with praise of the body, etc. (coarse arrangement and thought of a person, five sentences). The six precepts of killing, etc., and the situation where the object is a non-human, all have lightness and heaviness. Transformed thought is 'Lan-Ji' (names of offenses, the previous thought is 'Lan', the subsequent thought is 'Ji'), original delusion is only 'Ji', which is light. Therefore, the following summarizes and determines five situations. This path takes into account the above precepts of sexual misconduct and alcohol, encompassing a total of eight precepts. In the case of offense and non-offense, first mark. 'Those who do not dwell, etc.' refer to the seven heavy offenses of two dwellings, the two heavy offenses of digging the ground and destroying life, marriage arrangements at dusk and untimely hours, and thought of the Dharma. These precepts in the Vinaya are all based on transformed thought, the previous thought is sinful, so there are five sentences, which are called offense. If based on original delusion, there is no sin from beginning to end, so there are only four sentences, which are called non-offense. Two heavy offenses of stealing, coarse language thought of returning Sangha property, two coarse offenses of two insects, water, nun praising sufficient food, advising to eat leftovers, not accepting disputes. These Vinaya rules are based on original delusion without sin, only listing four sentences, called non-offense. If based on transformed thought, there must be five sentences. Below the precept of stealing, the characteristics are shown, briefly listing two precepts, and the rest can be inferred by analogy. First, the commentary on the precept of stealing shows the sentences not listed in the Vinaya text, because it is not the cause of sin, and there is no sin in original delusion, so there is no such sentence. Second, the commentary on not distributing shows the existing sentences in the Vinaya text, transformed thought, the previous thought has the sin of expedient means, so this sentence is established. Below the fifth item explains the two situations. The realm refers to the original owner without intention, without an owner, without fault, this path.

總收二十戒(媒粗通二門)。結示中。此義即上輕重義。五上合有定字。或四五者隨就一戒為言。非謂盜房相對而說。傳誤久矣(須知上論轉想本迷唯說第三一句。恐忘故重示之)。今解似取他義故不標今。此師大判第三一句。若望轉想一切俱有故為定五。若是本迷有結罪者則為或四五。若無罪者則一向四句不具三位。輕重中初總示通三位。云下別明或四五。初中準前八戒。淫酒唯定五。則無或四。餘六通三位。問。輕重門中必約有罪。今通或四即是無罪何名輕耶。答。本迷無犯亦約造事。教相所開不妨輕義。別明中轉想定五易故不明。迷或四五難故須釋。初牒問如下引釋。初就本位以明。上約非畜明或五。如對人作非人想或畜生想。皆是罪緣故有吉罪。下約無情明或四。如人作杌木想皆非罪緣故無有罪。此通六戒俱有三境。故不別舉。如下次引後門類說覆說四句亦通三位。說粗戒云除粗罪(夷殘)。以餘罪說(提等)。吉羅(覆粗文同)。上二望下故云對也。此則迷重為輕。有犯吉罪合為五句。開通即不犯文。彼云。非粗罪想說不犯(覆粗亦同)。此則迷有為無。一向無罪故但四句。然是下結示更兼轉想定五還成三位。次門三位初標示同前。如下對昔顯今。前師偏立今並反之。初示前門。如上即指前昔解。諸戒不犯

【現代漢語翻譯】現代漢語譯本總收二十戒（媒、粗通二門）。結論中，此義即是上述輕重之義。『五上』應寫作『定』字。或者說『四五』，是就單一戒條而言，並非指盜戒和房戒相對而言。此說法流傳已久，實為謬誤（須知上述關於『轉想』的討論，根本上是迷失，只說了第三句。恐怕忘記，所以再次強調）。現在的解釋似乎採用了其他含義，所以沒有標註『今』字。這位大師判定第三句，如果考慮到『轉想』，一切都具備，所以是『定五』。如果是『本迷』，有結罪的情況，則為『或四五』。如果無罪，則一向是四句，不具備三位。輕重之中，首先總的說明通達三位。『云下』分別說明『或四五』。最初的說明參照前面的八戒，淫戒和酒戒只有『定五』，沒有『或四』。其餘六戒都通達三位。問：輕重門中必定是關於有罪的情況，現在通達『或四』，即是無罪，為何稱之為『輕』呢？答：『本迷』沒有犯戒，也是就造事而言。教相所開示的，不妨礙『輕』的含義。分別說明中，『轉想』定五容易理解，所以沒有詳細說明。『迷』或四五難以理解，所以需要解釋。首先就本位來闡明。上面是就非畜生而言，說明『或五』。比如對人產生非人想，或者畜生想，都是罪的因緣，所以有吉罪。下面是就無情物而言，說明『或四』。比如對人產生杌木想，都不是罪的因緣，所以沒有罪。這通達六戒都具備三種境界，所以沒有分別舉例。下面接著引用後門，類似地說『覆說』四句，也通達三位。說粗戒時說，除去粗罪（夷殘），用其餘的罪來說（提等）。吉羅（覆粗文相同）。上面兩種情況是相對於下面的情況而言，所以說是『對』。這就是迷重為輕，有犯吉罪，合起來為五句。開通就是不犯戒的情況。那裡說：『非粗罪想』，說明不犯戒（覆粗也相同）。這就是迷有為無，一向無罪，所以只有四句。然而，下面總結說明，更兼顧『轉想』，定五還成為三位。其次，門的三位，首先標示與前面相同。下面通過對比過去來顯示現在。之前的師父偏頗地立論，現在全部推翻。首先說明之前的門。如上所說，就是指之前的解釋，諸戒不犯。

【English Translation】 English version The twenty precepts are collected in total (covering the two categories of 'intermediary' and 'coarse'). In the concluding remarks, this meaning refers to the aforementioned meaning of 'light and heavy'. 'Five above' should be written as 'fixed'. Or, 'four or five' refers to a single precept, not to the theft precept and the house precept in relation to each other. This statement has been circulating for a long time and is actually a fallacy (it should be known that the above discussion on 'changed perception' is fundamentally a delusion, only the third sentence was mentioned. Fearing that it would be forgotten, it is emphasized again). The current explanation seems to adopt other meanings, so the word 'now' is not marked. This master judges the third sentence, if 'changed perception' is considered, everything is complete, so it is 'fixed five'. If it is 'fundamental delusion', and there is a case of incurring guilt, then it is 'either four or five'. If there is no guilt, then it is always four sentences, not possessing the three positions. Among the 'light and heavy', first, it is generally explained that it penetrates the three positions. 'Below' separately explains 'either four or five'. The initial explanation refers to the previous eight precepts, the precepts of lust and alcohol only have 'fixed five', and there is no 'either four'. The remaining six precepts all penetrate the three positions. Question: In the 'light and heavy' section, it must be about cases of guilt, now penetrating 'either four', which is no guilt, why is it called 'light'? Answer: 'Fundamental delusion' without violating the precepts is also in terms of the act. What the teachings reveal does not hinder the meaning of 'light'. In the separate explanation, 'changed perception' fixed five is easy to understand, so it is not explained in detail. 'Delusion' either four or five is difficult to understand, so it needs to be explained. First, explain from the original position. The above is in terms of non-sentient beings, explaining 'either five'. For example, having the thought of a non-human being towards a person, or the thought of an animal, are all causes of guilt, so there is auspicious guilt. The following is in terms of inanimate objects, explaining 'either four'. For example, having the thought of a stump towards a person is not a cause of guilt, so there is no guilt. This penetrates the six precepts and all possess three states, so there are no separate examples. The following then quotes the later section, similarly saying that the 'repeated saying' of the four sentences also penetrates the three positions. When speaking of the coarse precepts, it is said that coarse sins (expulsion and mutilation) are removed, and the remaining sins are used to speak (mentioning etc.). Jiluo (covering the coarse text is the same). The above two situations are in relation to the following situations, so it is said to be 'opposite'. This is confusing the heavy for the light, having committed auspicious guilt, adding up to five sentences. Opening up is the situation of not violating the precepts. There it says: 'The thought of not a coarse sin' explains not violating the precepts (covering the coarse is the same). This is confusing existence for non-existence, always without guilt, so there are only four sentences. However, the following concluding remarks further take into account 'changed perception', and fixed five still becomes three positions. Secondly, the three positions of the section, first the indication is the same as before. The following shows the present by comparing the past. The previous master established a biased argument, and now it is all overturned. First, explain the previous section. As mentioned above, it refers to the previous explanation, all precepts are not violated.

在後故云進也。今下正明今位。如盜戒者亦指前解。犯文在前故云退也。對非畜罪緣。如有主物作非人物想或畜物想皆吉。轉迷俱五者轉想是本或五今為定五。本迷或五即今所加更兼本四即三位也。此門據鈔止收盜及覆說。自余境無輕重止有二位。如后料簡。結示中初句示位同。謂並通三位。次句明文互。謂盜四約本迷無罪。轉迷二五則在殺戒。殺五約轉迷有罪。本迷無罪在盜戒。影略互舉故云綺說。謂下釋上文綺。料簡中初示前具三。若下簡后不具。無輕重者且據本律。若準戒疏例取餘部。更兼掘地非時二戒。彼云。如見論掘沙多土少無罪。半沙半土亦吉。又伽論掘燒壞地得吉。又見論云。日正中時名時非時。若食亦吉(僧祇亦爾)。今謂生地作半沙地想。非時作時非時想並有輕罪。加前共為五戒。余應更有。尋前隨相。下云或四五者。五即轉想。四即本迷。此則不妨古師犯不犯中或四五義。但彼據一概無所簡辨故未盡耳。準依今解輕重門中定有三位。犯不犯三二不定如是細思。定四五中。初指前釋。人是本境非畜為異境。若下示后解。初正示一切諸戒通有二位。文互說者即指諸戒四五不同。不妨一一皆具迷轉。用下結顯本境本想謂本人想前心方便異境。後心謂後轉起非畜之心。律中夷殘疑想句法止結蘭罪並無吉。

【現代漢語翻譯】現代漢語譯本『在後故云進也』，這是指之前已經解釋過的情況。現在要明確說明目前的情況。例如，盜戒的例子也是指前面的解釋。因為違犯戒條的行為發生在之前，所以說是『退也』。『對非畜罪緣』，指的是對像不是動物而產生的罪業因緣。例如，對於有主之物，如果誤以為是非人物或者動物，都算是吉（無罪）。『轉迷俱五者』，『轉想』是根本，或者說五戒現在被確定為五戒。『本迷或五』，指的是最初的迷惑或者五戒，也就是現在所增加的，再加上原本的四戒，就是三種情況。這個部分根據《鈔》的記載，只收錄了盜戒和覆戒的說明。至於其他的境界，沒有輕重之分，只有兩種情況，就像後面要分析的那樣。在總結指示中，第一句話表明了位置相同，指的是都貫通三種情況。第二句話說明了條文互相補充，指的是盜戒的四戒是針對最初的迷惑，沒有罪。『轉迷二五』則是在殺戒中。殺戒的五戒是針對轉變迷惑後有罪，最初的迷惑沒有罪，這在盜戒中有所體現。這是互相補充說明，所以說是『綺說』。『謂下釋上文綺』，指的是下面解釋上面的『綺』字。在分析簡別中，首先說明前面具備三種情況。『若下簡后不具』，指的是如果下面沒有具備。『無輕重者且據本律』，指的是沒有輕重之分，這只是根據根本律來說的。如果按照《戒疏》的例子，可以參考其他部分。再加上挖掘土地和非時食這兩種戒律。《彼云》中說，如果看到論典中說挖掘沙子多土少，沒有罪；半沙半土也算是吉（無罪）。還有，《伽論》中說，挖掘燒燬的土地，可以得到吉（無罪）。還有，在論典中看到，日正當中的時候叫做時非時，如果吃了也算是吉（僧祇律也是這樣說的）。現在我認為，將生長的土地當作半沙地來想，將非時當作時非時來想，都有輕罪。加上前面的，總共有五戒。其餘的應該還有，可以參考前面的《隨相》。下面說『或四五者』，五指的是轉變想法，四指的是最初的迷惑。這不妨礙古師關於犯戒與不犯戒中或者四或者五的說法。但是他們只是根據一種情況，沒有進行簡別，所以沒有完全說明。根據現在的解釋，在輕重門中，一定有三種情況。犯戒與不犯戒，三種情況、兩種情況不確定，要這樣仔細思考。『定四五中』，首先指前面的解釋，人是根本境界，不是動物是不同的境界。『若下示后解』，下面說明後面的解釋。首先明確說明一切戒律都貫通兩種情況。『文互說者即指諸戒四五不同』，指的是各種戒律的四種情況和五種情況不同。『不妨一一皆具迷轉』，不妨礙每一種情況都具備迷惑和轉變。『用下結顯本境本想謂本人想前心方便異境』，用下面總結顯示根本境界和根本想法，指的是最初的人的想法，前面的心是方便，不同的境界。『後心謂後轉起非畜之心』，後面的心指的是後來轉變產生的不是動物的心。律中『夷殘疑想句法止結蘭罪並無吉』，律中關於『夷』、『殘』、『疑』、『想』的說法，只適用於結蘭罪，並沒有吉（無罪）的情況。

【English Translation】 English version 'In the rear, hence it is said to advance.' This refers to the previously explained situations. Now, it is to clearly explain the current situation. For example, the precept against stealing also refers to the previous explanation. Because the act of violating the precept occurred before, it is said to 'retreat.' 'Relating to the cause of offenses not involving animals' refers to the karmic cause of offenses arising from objects that are not animals. For example, if one mistakenly thinks that a master's object is a non-living thing or an animal, it is considered auspicious (no offense). 'Those who transform delusion together with the five' means that 'transforming thought' is fundamental, or that the five precepts are now determined as five precepts. 'Original delusion or five' refers to the initial delusion or the five precepts, which are what is now added, plus the original four precepts, which are three situations. This section, according to the 'Commentary,' only includes explanations of the precept against stealing and the precept against concealing. As for other realms, there is no distinction between light and heavy offenses, only two situations, as will be analyzed later. In the concluding instructions, the first sentence indicates that the positions are the same, meaning that they all penetrate the three situations. The second sentence explains that the clauses complement each other, meaning that the four precepts against stealing are aimed at the initial delusion, with no offense. 'Transforming delusion into two or five' is in the precept against killing. The five precepts against killing are aimed at offenses after transforming delusion, while the initial delusion has no offense, which is reflected in the precept against stealing. This is a complementary explanation, so it is called 'ornate speech.' 'Meaning below explains the ornate above' refers to the explanation below of the word 'ornate' above. In the analysis and differentiation, it is first stated that the former possesses three situations. 'If below simplifies the latter, it does not possess' means that if the latter does not possess. 'Those without light or heavy offenses are based on the fundamental precepts' means that there is no distinction between light and heavy offenses, which is only based on the fundamental precepts. If following the example of the 'Precept Commentary,' other sections can be consulted. In addition, there are the two precepts against digging the earth and eating at the wrong time. 'It says' that if one sees in the treatises that digging sand with more sand than soil is not an offense; half sand and half soil is also considered auspicious (no offense). Also, the 'Galu Treatise' says that digging and burning damaged land can obtain auspiciousness (no offense). Also, seeing in the treatises that the time when the sun is directly overhead is called the time that is not the time, if one eats it is also considered auspicious (the Sangha Rule is also like this). Now I think that thinking of growing land as half sandy land, and thinking of non-time as time that is not time, both have minor offenses. Adding the previous ones, there are a total of five precepts. There should be more, which can be referred to in the previous 'Following Appearances.' Below it says 'or four or five,' five refers to transforming thoughts, and four refers to the initial delusion. This does not hinder the ancient teachers' saying of either four or five in the offenses and non-offenses. But they are only based on one situation and have not differentiated, so they have not fully explained it. According to the current explanation, in the light and heavy offense section, there must be three situations. Offenses and non-offenses, three situations, two situations are uncertain, one must think carefully like this. 'In determining four or five,' first refer to the previous explanation, people are the fundamental realm, not animals are different realms. 'If below shows the latter explanation,' below explains the latter explanation. First, clearly explain that all precepts penetrate two situations. 'Those who say that the clauses complement each other refer to the different four or five of the precepts' refers to the different four situations and five situations of the various precepts. 'It does not hinder each one from possessing delusion and transformation' does not hinder each situation from possessing delusion and transformation. 'Using below to conclude and show the fundamental realm and fundamental thought means that the initial thought of a person is a convenient means for the previous mind in a different realm,' using the following to summarize and show the fundamental realm and fundamental thought, which refers to the initial thought of a person, the previous mind is a convenient means, a different realm. 'The latter mind refers to the mind that arises later that is not an animal's mind,' the latter mind refers to the mind that arises later that is not the mind of an animal. In the precepts, 'the phrases of destruction, remnant, doubt, and thought only apply to the Jie Lan offense and there is no auspiciousness (no offense),' in the precepts, the statements about 'destruction,' 'remnant,' 'doubt,' and 'thought' only apply to the Jie Lan offense, and there is no auspicious (no offense) situation.

故前三位中後心吉羅即是相傳約義結之。如法所出。注中初定律制之罪。後下明後心義結。具下反例非人。五緣者一是非人二非人想三有殺心四興方便五命斷作人想者即想差也。亦吉羅者前作非人想自結本想吉。此謂後心轉作人想而加害故。即後心罪與上義同。故云亦也。準作五句。一非人非人想(根本偷蘭)。二非人非人疑(吉)。三非人人想(吉注引此句)。四人作非人想(吉)。五人作人疑(吉)。結顯中上二句結略。銓量也。下二句指通。一切諸戒犯必心境。心差境異通有句法。律雖不具但是略無。或復四五莫非綺互故茲總指。自可通求。問罪有輕重可存境想。淫酒俱重用列何為思之可見。五解輕重通敘中。初明心境相須。但下次明重輕。初總示差別。上句明境。言優劣者就一戒而論境想五句此收初句。如淫通三境盜有三寶別人。漏失有內色外色。摩觸有好醜之類。是謂境定收二三兩句。非謂境差即四五兩句。下句明心。言濃淡者如尤害泛爾之類。亦就一戒分之即收初句。錯謂想差即收二三。誤謂境差心謬。即收四五(此明錯誤通目疑想不同后引)。或下別分初句對上優劣濃淡。一品約制罪。八品據業道。如前優劣門已說。二五兩句對上心錯誤也。三四兩句對上境是非也。此之四句望前初句制業俱輕。四句自

論制罪皆同如諸境想。上二篇俱蘭。下三篇俱吉。若論業道二四心差則重。三五境異為輕。又復統約五句迭論重輕如后可見。有下結顯律文須立之意。正釋中初科。上句結前五位。四下分示五句四句。輕重者以初一句業雖不均望犯究竟一向是重。計不須論。然必依律五階次第。具釋故云亦須等。一具可解。二疑中初雙標二句(此標頗符律文句法)。前下辨釋重輕。釋前疑雲半緣者。疑心猶豫通涉兩境故。后疑中雲非本期者。異境來替本無害故。此之二句疑心不別。境分本異。故說重輕。后想亦爾。二想中初雙標。前下辨釋前云本方便者。取前心也。望后正對心不當境。后云單有心者作人想故。無本境者非人替故。次本異中初句標示。本下列釋。初示本境二句。初雙示。以下配釋。後下釋異境二句分三。初標示。以下列釋。故下總結。兩位即想疑想唯闕境。疑兼兩闕故。罪屬本心者不從異境故。結略中示不盡義。廣在疏中故云且也。第五生起中為三。初敘所詮廣遍。以持犯大體即是制教所明善惡二業業相隨緣無量故曰該通。教義不可盡收故非一法包舉。故下示能詮廣略。初示前有歸。諸門即指已前總別科義。此下顯今從略。羅亦列也。陶鑄喻研究也。范土曰陶。镕金曰鑄。列名有五。戒疏文廣不可具錄。恐未見疏。且就

【現代漢語翻譯】現代漢語譯本關於制罪的討論，都如同對各種境界的想像一樣。上面兩篇（指前兩類情況）都屬於『蘭』（較輕的罪），下面三篇都屬於『吉』（較重的罪）。如果討論業道，二四心的差別則罪重，三五境的差異則罪輕。又可以總括為五句，交替討論輕重，如下文可見。下面總結，顯示律文必須確立的意義。正式解釋中，第一科，第一句總結前面的五種情況。下面分示五句，四句。輕重方面，第一句雖然業不相同，但就犯究竟而言，一向是重罪，不必討論。然而必須依照律的五階次第，詳細解釋，所以說『也必須』等等。『一具』可以理解。第二，在疑惑中，首先雙標兩句（這個標示很符合律文的句法）。下面辨別解釋輕重。解釋前面疑惑中說的『半緣』，是因為疑心猶豫，涉及兩個境界。後面疑惑中說『非本期』，是因為不同的境界來代替，本來沒有損害。這兩句疑惑心沒有區別，境界分為本和異，所以說有輕重。後面的想也是這樣。第三，在想中，首先雙標。下面辨別解釋。前面說『本方便』，是取前面的心。相對於後面的正對，心不符合境界。後面說『單有心』，是因為作人想，沒有本境，因為不是人來代替。其次，在本異中，第一句標示。下面列出解釋。首先展示本境兩句，先雙示，下面配合解釋。下面解釋異境兩句，分為三部分，先標示，下面列出解釋。所以下面總結。兩位，即想疑想，只缺少境界，疑惑兼有兩方面的缺少，所以罪屬於本心，不從異境。總結略中，顯示不盡的意義，詳細的在疏中，所以說『暫且』。第五，生起中，分為三部分。首先敘述所詮釋的廣泛普遍，因為持犯的大體就是制教所闡明的善惡二業，業相隨緣無量，所以說『該通』。教義不可盡收，所以不是一種方法可以包舉。所以下面顯示能詮釋的廣略。首先顯示前面有歸屬，諸門即指已前的總別科義。下面顯示現在是從簡略。羅也指排列。陶鑄比喻研究。范土叫做陶，熔金叫做鑄。列名有五。戒疏文廣，不能全部記錄，恐怕沒有見過疏，暫且就...

【English Translation】 English version The determination of offenses is all the same as the imagination of various realms. The first two sections (referring to the first two types of situations) belong to 'Lan' (lighter offenses), and the following three sections belong to 'Ji' (heavier offenses). If discussing karma, the difference between the second and fourth minds is a heavier offense, while the difference between the third and fifth realms is a lighter offense. It can also be summarized into five sentences, alternately discussing the severity, as seen below. The following summarizes and shows the meaning that the Vinaya texts must establish. In the formal explanation, the first section, the first sentence summarizes the previous five situations. The following shows the five sentences, four sentences. In terms of severity, although the karma of the first sentence is not the same, in terms of committing the ultimate offense, it is always a serious offense and does not need to be discussed. However, it must follow the five stages of the Vinaya to explain in detail, so it says 'must also' and so on. 'One complete' can be understood. Second, in doubt, first double-mark the two sentences (this marking is very consistent with the syntax of the Vinaya texts). The following distinguishes and explains the severity. Explaining the 'half-cause' mentioned in the previous doubt is because the doubtful mind is hesitant and involves two realms. The 'non-original expectation' mentioned in the later doubt is because different realms come to replace, and there is no harm in the first place. There is no difference in the doubtful mind in these two sentences, and the realms are divided into original and different, so it is said that there is severity. The same is true for the following thought. Third, in thought, first double-mark. The following distinguishes and explains. The previous 'original expedient' is to take the previous mind. Relative to the later direct opposition, the mind does not match the realm. The later 'single mind' is because of thinking of a person, there is no original realm, because it is not a person who replaces it. Secondly, in the original difference, the first sentence marks. The following lists the explanations. First show the original realm in two sentences, first double-show, and the following matches the explanation. The following explains the two sentences of different realms, divided into three parts, first marking, and the following lists the explanations. So the following summarizes. The two positions, that is, thinking doubt and thinking, only lack the realm, and doubt has both aspects of lack, so the sin belongs to the original mind and does not follow the different realms. In the summary, it shows the meaning of incompleteness. The details are in the commentary, so it says 'for the time being'. Fifth, in the arising, it is divided into three parts. First, it describes the broad and universal interpretation, because the general body of upholding and violating is the good and evil karma explained by the precepts, and the karma phase is immeasurable with conditions, so it is said 'should be connected'. The teachings cannot be fully collected, so it is not a method that can be included. So the following shows the breadth and brevity of the interpretation. First, it shows that there is a return in front, and the various doors refer to the previous general and separate definitions. The following shows that the present is from brevity. Luo also refers to arrangement. Pottery and casting are metaphors for research. Modeling soil is called pottery, and melting gold is called casting. There are five listed names. The Vinaya commentary is broad and cannot be fully recorded. I am afraid that I have not seen the commentary, so for the time being...

四重略撮名義以示新學。初明克漫先釋名。克謂情專一境。漫謂心涉多緣。漫復有二。一者大漫。如本標心遍通三趣。俱是所期隨作成犯。二者小漫。但該人道不兼非畜。次配四戒。唯淫一戒不問乖差。但使境交無非大重。盜殺二戒大漫則隨境成犯。小漫則異趣非犯。克定一人三趣非犯。妄語一戒三境俱現內知歷然。犯無克心通境隨犯。三趣不現隨克隨犯。二明錯誤。先示名錯就現緣境差為義。誤就不現緣境差心謬忘為義。二對戒者淫戒隨犯不論錯誤。盜戒分三。大漫三趣齊犯。小漫非畜物不犯克。心又二。若對異人以論盜張得王不犯。若就一主盜金得銀即還不犯。殺戒漫心同上。克心以論錯開不犯現境歷然心緣別故。誤則成重。緣王張解人想不差故。妄語一戒大漫同上。小漫錯犯。對現境故。誤不犯不併現故。克心有二。對人誑他義。一錯誤俱重對法為言。說聖稱凡。迷凡謂聖。錯誤皆開。若就聖法如錯說三四禪皆重。三自他中初通示三例。一自造他境。二他造自境。三自造自境。二別配四戒。淫戒三句皆重。盜戒初例重。餘二無罪。殺戒初二例有無可解。自殺自犯俞蘭。造語上二易會。自誑義準犯吉。非言說軌儀故。四分身口通約四戒。前三身犯。后一口犯。別約互造淫局身造。后三並通互造。五教人自成即是兩

業隨戒不同故云各分。初明教人。淫戒自作成重。教他樂在前人不得同犯(教人作者犯蘭不作犯吉)。盜殺自作教人損境暢思。彼我俱重。妄戒教人名利壅彼故不同犯。次明遣人教則利己義疏遣則向己義親。如遣人淫己遣人說聖皆重。盜殺無遣故非所論。多人通使亦即教人。淫無此義。言多人者謂重使及展轉使。重使者謂隨續使人乃至百千。展轉使者謂所遣人不得自去。復轉使人乃至眾多也。文出殺戒義必通三。成遣彼作故云緣別。彼我齊犯是業同(有將口贊坑陷等釋之非也)。上且略舉數名。非謂已盡。若彼疏文義章極廣。如上引釋略通名相必欲窮盡。積學猶迷故不繁引。順鈔意也。結顯中初二句示上眾名。鈔下顯今略意。易識為令解教。即行為令成行。難知希用對翻可知。

四分律行事鈔資持記卷中四上

四分律行事鈔資持記中四下

釋懺六聚法篇

懺是能懺之心。六聚即所懺之罪。法謂懺之軌度。梵云懺摩此翻悔往。有言。懺悔梵華雙舉。準業疏云。取其義意謂不造新。懺謂止斷未來非。悔謂恥心於往犯。有將懺字訓首訓鑒。義雖通得華梵須分。然懺通化制及以理事。今此且據制教事行以為篇目。敘來意中初科為二。初敘懺意。上句明造業。且約篇聚所制二犯之罪。結業成因必招來果

【現代漢語翻譯】現代漢語譯本業隨戒條不同，所以說各有區分。首先說明教導他人。淫戒自己做是重罪（自作），教唆他人，如果對方享受在前，自己不會同樣犯戒（教人作者犯蘭，不作犯吉）。盜竊和殺人，自己做和教唆他人，如果損害達到目的，彼此罪行同樣嚴重。妄語戒，教唆他人，如果名利被對方阻塞，所以不會同樣犯戒。其次說明派遣他人，教導是利益自己，義疏說派遣是傾向自己，義理親近。例如派遣他人行淫，自己派遣他人說聖，都是重罪。盜竊和殺人沒有派遣的情況，所以不在討論範圍。多人共同使喚也等同於教唆他人。淫戒沒有這種說法。說多人，是指重複使喚和輾轉使喚。重複使喚是指連續使喚人乃至百千。輾轉使喚是指被派遣的人不能自己去，再轉而使喚他人乃至眾多。文出自殺戒，義理必然貫通三戒。因為促成對方去做，所以說因緣不同。彼此罪行相同，是行業相同（有人用口頭讚美、挖坑陷害等來解釋，是不對的）。上面只是略微舉出幾個名稱，不是說已經窮盡。如果彼疏文義章非常廣泛。如上面引用的解釋略微貫通名相，如果一定要窮盡，積累學習仍然會迷惑，所以不繁瑣引用。順從《順鈔》的意旨。總結顯示中，前兩句顯示上面的眾多名稱。《順鈔》下面顯示現在簡略的意思。容易識別是爲了讓人理解教導。即行為是爲了讓人完成行為。難以知道的希望用對翻可以知道。 English version 'Karma differs according to the precepts,' hence the saying 'each has its distinctions.' First, it clarifies teaching others. The precept against sexual misconduct is a grave offense if committed oneself (self-doing). If one instigates another, and the other person enjoys it first, the instigator does not commit the same offense (teaching others, the doer commits a 'lan' offense, not doing commits a 'ji' offense). Theft and killing, whether done oneself or by instigating another, if the harm is achieved, both parties are equally guilty. The precept against false speech, if one instigates another, and the other person obstructs one's fame and gain, then one does not commit the same offense. Secondly, it clarifies sending others. Teaching benefits oneself; the commentary says sending inclines towards oneself, the principle is close. For example, sending someone to commit sexual misconduct, or sending someone to falsely claim enlightenment, are both grave offenses. Theft and killing do not involve sending, so they are not discussed. Using multiple people is also equivalent to teaching others. The precept against sexual misconduct does not have this aspect. 'Multiple people' refers to repeated sending and indirect sending. Repeated sending means continuously sending people, even hundreds or thousands. Indirect sending means the person sent cannot go themselves, but must send another person, even many others. The text comes from the precept against killing; the principle necessarily applies to all three precepts. Because it facilitates the other person's action, it is said the conditions are different. Both parties committing the same offense means the karma is the same (some explain this as verbal praise, digging pits to trap, etc., which is incorrect). The above are just a few examples, not exhaustive. The commentary's text and meaning are very extensive. As the above quoted explanation slightly connects the names and characteristics, if one insists on exhausting them, accumulating learning will still be confusing, so I will not quote them extensively. Following the intent of the 'Shun Chao.' The conclusion shows the numerous names above in the first two sentences. The 'Shun Chao' below shows the current simplified meaning. Easy to recognize is to let people understand the teachings. That is, action is to let people complete the action. Difficult to know, hopefully using opposite translation can be known.

【English Translation】 English version Karma differs according to the precepts, hence the saying 'each has its distinctions.' First, it clarifies teaching others. The precept against sexual misconduct is a grave offense if committed oneself (self-doing). If one instigates another, and the other person enjoys it first, the instigator does not commit the same offense (teaching others, the doer commits a 'lan' offense, not doing commits a 'ji' offense). Theft and killing, whether done oneself or by instigating another, if the harm is achieved, both parties are equally guilty. The precept against false speech, if one instigates another, and the other person obstructs one's fame and gain, then one does not commit the same offense. Secondly, it clarifies sending others. Teaching benefits oneself; the commentary says sending inclines towards oneself, the principle is close. For example, sending someone to commit sexual misconduct, or sending someone to falsely claim enlightenment, are both grave offenses. Theft and killing do not involve sending, so they are not discussed. Using multiple people is also equivalent to teaching others. The precept against sexual misconduct does not have this aspect. 'Multiple people' refers to repeated sending and indirect sending. Repeated sending means continuously sending people, even hundreds or thousands. Indirect sending means the person sent cannot go themselves, but must send another person, even many others. The text comes from the precept against killing; the principle necessarily applies to all three precepts. Because it facilitates the other person's action, it is said the conditions are different. Both parties committing the same offense means the karma is the same (some explain this as verbal praise, digging pits to trap, etc., which is incorrect). The above are just a few examples, not exhaustive. The commentary's text and meaning are very extensive. As the above quoted explanation slightly connects the names and characteristics, if one insists on exhausting them, accumulating learning will still be confusing, so I will not quote them extensively. Following the intent of the 'Shun Chao.' The conclusion shows the numerous names above in the first two sentences. The 'Shun Chao' below shows the current simplified meaning. Easy to recognize is to let people understand the teachings. That is, action is to let people complete the action. Difficult to know, hopefully using opposite translation can be known. English version The Four-Part Vinaya, Notes on the Conduct of Affairs, Commentary on Supporting Resources, Scroll Middle Four Upper English version The Four-Part Vinaya, Notes on the Conduct of Affairs, Commentary on Supporting Resources, Scroll Middle Four Lower English version Explanation of the Chapter on the Six Aggregates of Confession Methods English version 'Confession' (chan) is the mind capable of confessing. The 'six aggregates' are the sins to be confessed. 'Method' (fa) refers to the rules and standards of confession. In Sanskrit, 'ksama' (懺摩) is translated as 'regret for the past.' Some say 'confession and repentance' is a dual Sanskrit-Chinese expression. According to the 'Karma Commentary,' it takes the meaning of 'not creating new [karma].' 'Confession' (chan) means stopping and cutting off future wrongdoings. 'Repentance' (hui) means feeling shame for past offenses. Some interpret 'chan' as 'head' or 'mirror,' the meaning may be understandable, but Chinese and Sanskrit must be distinguished. However, 'chan' encompasses both the teaching and the rules, as well as principles and practices. Here, it is based on the established teaching and practical conduct as the title of the chapter. In the introduction, the first section is divided into two. First, it describes the meaning of confession. The first sentence clarifies creating karma, specifically referring to the two types of offenses established by the chapter and aggregates. The formation of karma as a cause inevitably leads to future consequences.

故如種焉。次句明須懺。以犯從妄起罪假緣生。妄體本空緣生無性。了知妄本則犯相何依。識達緣生則罪根叵得。是以忽追所犯深恨前非。仰對勝緣盡披肝膽。罪從心起還逐心亡。既伏現因不牽後果。犯而不悔業苦何窮。有智識非義無隱覆故也。則下二句彰益。上句自行無瑕。下句眾法有用。故下引勸。前引論文勸速改。初引論。不下申勸。彼論問曰。何法重於地。何法高於空。何法多於草。何法疾于風。答曰。戒德重於地。我慢高於空。煩惱多於草。心念疾于風。今略引后句以明。昔心造惡今忽追悔剎那翻善不待終日。意令有犯速需求懺。次引經文彰佛勸。經明如來訶責示惡之意。欲令行者有過尋悔。上訶毀禁令成止行。下說惡道令成作行。斥古中初示非遂往也。古師即指諸家集羯磨者。如僧鎧羯磨。初出懺殘。二懺偷蘭。白二法懺不分重輕。三懺捨墮不簡單提。四懺餘罪不顯罪相。提舍吉羅並不出法。又曇諦羯磨。初亦懺殘。二懺捨墮。三懺餘罪。謂單提．提舍．蘭吉．同一法懺。詞句並同捨墮。事儀加改謂之增減。立法出沒謂之隱顯。若準下文則古謂夷罪。必須都無覆心方開懺悔。又唯淫開懺餘三不開。又僧殘中覆藏別住。或云盡行或俱不行。又提舍中同懺提法。又眾學罪同皆責心增減隱顯尋之可見。臆課多者

【現代漢語翻譯】因此就像播種一樣。下一句說明必須懺悔。因為罪過由虛妄而起，是因緣和合而生。虛妄的本體本是空性，因緣生法沒有自性。了知虛妄的根本，那麼罪過的相狀又依附於什麼呢？認識通達因緣生法，那麼罪過的根源就無法得到。因此，忽然追悔所犯的過錯，深深痛恨以前的錯誤，仰仗殊勝的因緣，完全敞開心扉。罪過從心中產生，也隨著心而消亡。既然已經降伏了現在的因，就不會牽引未來的果報。犯了罪而不懺悔，業報的苦難何時才能窮盡呢？有智慧的人不會隱瞞自己的過錯，因為這樣做是不義的。接下來的兩句彰顯了懺悔的益處。上一句說自己修行沒有瑕疵，下一句說各種法門都有用處。所以下面引用勸告。前面引用論文勸人儘快改正，這是第一次引用論文，下面不再申述勸告。那篇論文問道：什麼法比大地還重？什麼法比天空還高？什麼法比草還多？什麼法比風還快？回答說：戒德比大地還重，我慢比天空還高，煩惱比草還多，心念比風還快。現在只引用後面的句子來說明，過去的心造作惡業，現在忽然追悔，剎那間就轉為善，不必等到一天結束。意思是讓犯了罪的人趕快懺悔。接下來引用經文來彰顯佛陀的勸告。經文說明如來訶責、揭示罪惡的用意，是想讓修行人有了過錯就立刻懺悔。上面訶責毀犯戒律，是爲了成就止惡的修行；下面述說惡道，是爲了成就行善的修行。斥責古代的說法，首先揭示了不順遂的往事。古代的法師，指的是各家彙集的羯磨（Karma，業）法。比如僧鎧（Seng Kai）的羯磨法，首先懺悔僧殘罪（Sanghadisesa，僧伽伐舍沙），其次懺悔偷蘭罪（Thullanaccaya，粗罪），白二羯磨法懺悔不分輕重，第三懺悔捨墮罪（Nissaggiya Pacittiya，尼薩耆波逸提），不簡單地懺悔單提罪（Pacittiya，波逸提），第四懺悔其餘的罪過，不顯示罪相，提舍罪（Patidesaniya，波羅提提舍尼）、吉羅罪（Dukkata，突吉羅）都不出示懺悔的方法。還有曇諦（Tan Ti）的羯磨法，開始也是懺悔僧殘罪，其次懺悔捨墮罪，第三懺悔其餘的罪過，認為單提罪、提舍罪、蘭吉罪（Thullaccaya，偷蘭遮）、吉羅罪用同一種方法懺悔，詞句都和懺悔捨墮罪相同，只是在事相和儀式上加以改變，稱之為增減，在立法上時隱時現。如果按照下文的說法，那麼古代所說的夷罪，必須完全沒有覆藏的心，才能開始懺悔。又只有淫罪可以懺悔，其餘的四種罪不能懺悔。又在僧殘罪中，覆藏罪過要別住（Manatta，摩那埵），或者說完全修行，或者說完全不修行。又在提舍罪中，用懺悔提罪的方法來懺悔。又眾學罪（Sekhiya，式叉迦羅尼）都同樣責心，增減隱顯，尋找就可以看到。臆測揣摩的人很多。因此就像播種一樣。下一句說明必須懺悔。因為罪過由虛妄而起，是因緣和合而生。虛妄的本體本是空性，因緣生法沒有自性。了知虛妄的根本，那麼罪過的相狀又依附於什麼呢？認識通達因緣生法，那麼罪過的根源就無法得到。因此，忽然追悔所犯的過錯，深深痛恨以前的錯誤，仰仗殊勝的因緣，完全敞開心扉。罪過從心中產生，也隨著心而消亡。既然已經降伏了現在的因，就不會牽引未來的果報。犯了罪而不懺悔，業報的苦難何時才能窮盡呢？有智慧的人不會隱瞞自己的過錯，因為這樣做是不義的。接下來的兩句彰顯了懺悔的益處。上一句說自己修行沒有瑕疵，下一句說各種法門都有用處。所以下面引用勸告。前面引用論文勸人儘快改正，這是第一次引用論文，下面不再申述勸告。那篇論文問道：什麼法比大地還重？什麼法比天空還高？什麼法比草還多？什麼法比風還快？回答說：戒德比大地還重，我慢比天空還高，煩惱比草還多，心念比風還快。現在只引用後面的句子來說明，過去的心造作惡業，現在忽然追悔，剎那間就轉為善，不必等到一天結束。意思是讓犯了罪的人趕快懺悔。接下來引用經文來彰顯佛陀的勸告。經文說明如來訶責、揭示罪惡的用意，是想讓修行人有了過錯就立刻懺悔。上面訶責毀犯戒律，是為了成就止惡的修行；下面述說惡道，是為了成就行善的修行。斥責古代的說法，首先揭示了不遂往事。古代的法師，指的是各家彙集的羯磨（Karma，業）法。比如僧鎧（Seng Kai）的羯磨法，首先懺悔僧殘罪（Sanghadisesa，僧伽伐舍沙），其次懺悔偷蘭罪（Thullanaccaya，粗罪），白二羯磨法懺悔不分輕重，第三懺悔捨墮罪（Nissaggiya Pacittiya，尼薩耆波逸提），不簡單地懺悔單提罪（Pacittiya，波逸提），第四懺悔其餘的罪過，不顯示罪相，提舍罪（Patidesaniya，波羅提提舍尼）、吉羅罪（Dukkata，突吉羅）都不出示懺悔的方法。還有曇諦（Tan Ti）的羯磨法，開始也是懺悔僧殘罪，其次懺悔捨墮罪，第三懺悔其餘的罪過，認為單提罪、提舍罪、蘭吉罪（Thullaccaya，偷蘭遮）、吉羅罪用同一種方法懺悔，詞句都和懺悔捨墮罪相同，只是在事相和儀式上加以改變，稱之為增減，在立法上時隱時現。如果按照下文的說法，那麼古代所說的夷罪，必須完全沒有覆藏的心，才能開始懺悔。又只有淫罪可以懺悔，其餘的四種罪不能懺悔。又在僧殘罪中，覆藏罪過要別住（Manatta，摩那埵），或者說完全修行，或者說完全不修行。又在提舍罪中，用懺悔提罪的方法來懺悔。又眾學罪（Sekhiya，式叉迦羅尼）都同樣責心，增減隱顯，尋找就可以看到。臆測揣摩的人很多。

【English Translation】 Therefore, it is like sowing seeds. The next sentence clarifies the necessity of repentance. Because offenses arise from delusion, and sins are produced by conditioned arising. The substance of delusion is inherently empty, and conditioned arising has no self-nature. Understanding the root of delusion, then what does the appearance of offense rely on? Comprehending conditioned arising, then the root of sin cannot be obtained. Therefore, suddenly regretting the committed offenses, deeply hating past mistakes, relying on the excellent conditions, and completely opening one's heart. Sins arise from the mind and also vanish with the mind. Since the present cause has been subdued, it will not lead to future consequences. If one commits offenses without repentance, how can the suffering of karma ever end? A wise person will not conceal their faults, for it is unrighteous to do so. The following two sentences highlight the benefits of repentance. The previous sentence says that one's own practice is without flaw, and the next sentence says that various Dharma methods are useful. Therefore, the following quotes offer encouragement. The previous quote from the treatise encourages quick correction; this is the first quote from the treatise, and no further encouragement will be given below. That treatise asks: 'What Dharma is heavier than the earth? What Dharma is higher than the sky? What Dharma is more numerous than grass? What Dharma is faster than the wind?' The answer is: 'Precept virtue is heavier than the earth, arrogance is higher than the sky, afflictions are more numerous than grass, and thoughts are faster than the wind.' Now, only the latter sentences are quoted to illustrate that the mind in the past created evil deeds, but now suddenly repents, instantly turning to good, without waiting for the end of the day. The intention is to urge those who have committed offenses to quickly seek repentance. Next, the sutra is quoted to highlight the Buddha's encouragement. The sutra explains the intention of the Tathagata's rebuke and revelation of evil, which is to encourage practitioners to immediately repent upon committing offenses. The above rebuke of violating precepts is to accomplish the practice of ceasing evil; the below description of evil paths is to accomplish the practice of doing good. Criticizing the ancient teachings, first revealing the unfavorable past events. The ancient masters refer to those who compiled the Karma (Karma, action) methods of various schools. For example, Seng Kai's (Seng Kai) Karma method, first repents the Sanghadisesa (Sanghadisesa, remaining of the Sangha) offenses, second repents the Thullanaccaya (Thullanaccaya, coarse offense) offenses, the white second Karma method repents without distinguishing between heavy and light offenses, third repents the Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiatory with forfeiture) offenses, not simply repenting the Pacittiya (Pacittiya, expiatory) offenses, and fourth repents the remaining offenses, without revealing the characteristics of the offenses, the Patidesaniya (Patidesaniya, offense to be confessed) and Dukkata (Dukkata, wrong doing) offenses do not present methods of repentance. Also, Tan Ti's (Tan Ti) Karma method, also begins by repenting the Sanghadisesa offenses, second repenting the Nissaggiya Pacittiya offenses, and third repenting the remaining offenses, considering the Pacittiya, Patidesaniya, Thullaccaya (Thullaccaya, gross offense), and Dukkata offenses to be repented with the same method, the wording being the same as repenting the Nissaggiya Pacittiya offenses, only with changes in the events and rituals, called addition and subtraction, and in the legislation, sometimes hidden and sometimes revealed. If according to the following text, then the ancient so-called 'leveled' offenses must be repented only when there is no concealing mind. Also, only sexual offenses can be repented, and the other four types of offenses cannot be repented. Also, in the Sanghadisesa offenses, concealing offenses requires separate dwelling (Manatta, penance), or complete practice, or complete non-practice. Also, in the Patidesaniya offenses, the method of repenting the Pacittiya offenses is used to repent. Also, the Sekhiya (Sekhiya, training rules) offenses all similarly require self-reflection, with additions, subtractions, concealments, and revelations, which can be found by searching. There are many who speculate and conjecture.

責其師心。課猶說也。照教無文謂事無所據。撿行違律謂行用非法。故下引斥即律增二中明二種愚人。初人抱過不悔。次人悔不依教。今取次人證上非法。律文又出二種智人。與愚相反如下科引。聖下二句示師心所以。上句示後悔法皆見律文。下句顯前諸師不能依用。顯今中分二。初敘撰述。上一句正示。定綱位者六懺差別不相濫故。格心境者各顯緣法無所昧故。隨一懺中緣法雖多不出心境。如下所示。慨過陳露即能懺心也。托處對人用法等事皆屬所對境也。格即訓正。下二句顯意。上句明立法有準。今古相形是非鏡矣。下句示行事無疑。心境相照得失彰矣。能所即心境也。此下二句隔句對釋上文二句。尋之可見。則何下次彰功益。明今依法罪必可除心有所寄。翻前違律悔罪不出臆課無憑故云何患等。為聖嘆者順佛語故。故下引律示嘆。以命能懺為智人故。次明懺法。總分中化教具兼兩懺。通被二眾。如文所敘。又復二懺通大小乘。又所犯罪通悔三世。總牒十業。制中反成五局。言律懺者局小宗也。如文自述局道眾也。托受生者局事行也。依初受者局現犯也。次第治者局名體也。上且分對。次釋文相。初二句標局。言道眾者總收出家五位。由下釋局所以。文敘犯懺。皆依本受。受是稟制於制順違遂成持犯。則彰律懺與

【現代漢語翻譯】現代漢語譯本責備那些固執己見、不遵循佛陀教導的老師。『課』，即考覈，類似於『說』，指的是沒有經典依據的說法。『照教無文』，意味著所依據的事情沒有經典依據。『撿行違律』，意味著行為不符合戒律，屬於非法行為。因此，下面引用《斥即律》增補的兩種愚人，闡明了兩種愚人：第一種人執迷不悟，不肯懺悔；第二種人雖然懺悔，但不按照佛陀的教導。現在引用第二種人來證明上述的非法行為。戒律中也列出了與愚人相反的兩種智者，如下文引用所示。『聖下二句』，揭示了固執己見的原因。上一句表明，所有懺悔的方法都可以在戒律中找到。下一句表明，之前的那些老師不能依據和使用戒律。『顯今中分二』，分為兩個部分來闡述。第一部分敘述撰述。上一句是正面的闡述，確定綱位的人，是因為六種懺悔的差別不會互相混淆。規範心境的人，是因為各種緣法都顯現出來，沒有什麼可以迷惑的。在任何一種懺悔中，緣法雖然很多，但都離不開心和境，如下文所示。『慨過陳露』，就是能夠懺悔自己的內心。依託處所、面對他人、使用方法等事情，都屬於所面對的境界。『格』，就是匡正的意思。下面的兩句話闡明了意義。上一句表明，立法的依據是準確的，與過去和現在相互對照，就像一面鏡子。下一句表明，行為處事沒有疑惑，內心和境界相互照應，得失就顯現出來了。『能所』，就是指心和境。下面的兩句話是隔句對應解釋上面的兩句話，仔細思考就可以明白。『則何下』，彰顯了功德和利益，表明現在依法懺悔，罪業必定可以消除，內心有所寄託。這與之前違背戒律、懺悔罪業卻不出于佛陀的教導，而是出於自己的臆想和考覈，沒有任何依據的情況相反，所以說『何患等』。『為聖嘆者』，是因為順應佛陀的教誨。因此，下面引用戒律來表明讚歎，以能夠用生命來懺悔的人為智者。接下來闡明懺悔的方法。總的來說，化教兼具兩種懺悔，普遍適用於比丘和比丘尼二眾，就像經文所敘述的那樣。而且，兩種懺悔也適用於大乘和小乘。所犯的罪業可以懺悔過去、現在和未來三世。總的來說，包括十種惡業。在制度中，反而形成了五種侷限。『言律懺者』，侷限於小乘宗派。就像經文自己敘述的那樣，侷限於道眾。『托受生者』，侷限於事相上的行為。『依初受者』，侷限於現在所犯的罪業。『次第治者』，侷限於名稱和體性。以上只是分別對應，接下來解釋經文的含義。最初的兩句話標明了局限。『言道眾者』，總括了出家五種身份。下面解釋侷限的原因。經文敘述了犯戒和懺悔，都是依據最初所受的戒律。受戒就是接受制度的約束，順從制度就是持戒，違背制度就是犯戒，這就彰顯了律懺與化教懺

【English Translation】 English version To rebuke those teachers who are stubborn and do not follow the Buddha's teachings. 'Ke' (課), meaning assessment, is similar to 'shuo' (說), referring to statements without scriptural basis. 'Zhao jiao wu wen' (照教無文) means that the matters relied upon have no scriptural basis. 'Jian xing wei lü' (撿行違律) means that the conduct does not conform to the precepts, which is illegal. Therefore, the following quotes from the 'Chi Ji Lü' (斥即律) supplement the two kinds of fools, clarifying the two kinds of fools: the first kind is obsessed and does not repent; the second kind repents but does not follow the Buddha's teachings. Now, the second kind is quoted to prove the above-mentioned illegal behavior. The precepts also list two kinds of wise men who are the opposite of fools, as quoted below. 'Sheng xia er ju' (聖下二句) reveals the reason for stubbornness. The previous sentence indicates that all methods of repentance can be found in the precepts. The next sentence indicates that the previous teachers could not rely on and use the precepts. 'Xian jin zhong fen er' (顯今中分二) is divided into two parts to elaborate. The first part describes the writing. The previous sentence is a positive statement, and those who determine the outline are because the differences between the six kinds of repentance will not be confused with each other. Those who regulate the mind and environment are because various conditions are revealed, and there is nothing to be confused about. In any kind of repentance, although there are many conditions, they cannot be separated from the mind and environment, as shown below. 'Kai guo chen lu' (慨過陳露) means being able to repent of one's own heart. Entrusting places, facing others, using methods, etc., all belong to the realm faced. 'Ge' (格) means rectification. The following two sentences clarify the meaning. The previous sentence indicates that the basis of legislation is accurate, and it is like a mirror when compared with the past and the present. The next sentence indicates that there is no doubt in conduct, and the mind and environment correspond to each other, and the gains and losses are revealed. 'Neng suo' (能所) refers to the mind and environment. The following two sentences are corresponding explanations of the above two sentences, which can be understood by careful consideration. 'Ze he xia' (則何下) highlights the merits and benefits, indicating that now repenting according to the law, sins must be eliminated, and the heart has something to rely on. This is the opposite of the previous situation of violating the precepts and repenting of sins not from the Buddha's teachings, but from one's own imagination and assessment, without any basis, so it is said 'He huan deng' (何患等). 'Wei sheng tan zhe' (為聖嘆者) is because it conforms to the Buddha's teachings. Therefore, the following quotes the precepts to show praise, and regards those who can repent with their lives as wise men. Next, the method of repentance is explained. In general, the teaching of transformation has both kinds of repentance, which are universally applicable to the two assemblies of Bhikkhus and Bhikkhunis, as described in the scriptures. Moreover, the two kinds of repentance are also applicable to Mahayana and Hinayana. The sins committed can be repented of in the past, present and future three lives. In general, it includes the ten evil deeds. In the system, it has formed five limitations instead. 'Yan lü chan zhe' (言律懺者) is limited to the Hinayana sect. Just as the scriptures themselves describe, it is limited to the Taoist assembly. 'Tuo shou sheng zhe' (托受生者) is limited to the behavior in the event. 'Yi chu shou zhe' (依初受者) is limited to the sins committed now. 'Ci di zhi zhe' (次第治者) is limited to the name and nature. The above is just a separate correspondence, and then the meaning of the scriptures is explained. The first two sentences indicate the limitations. 'Yan dao zhong zhe' (言道眾者) summarizes the five identities of ordination. The following explains the reason for the limitation. The scriptures describe the violation of precepts and repentance, all based on the precepts received at the beginning. Receiving precepts is to accept the constraints of the system, and following the system is to uphold the precepts, and violating the system is to violate the precepts, which highlights the difference between the repentance of the precepts and the repentance of the teaching of transformation.

經天別矣。初句示犯起之本。次句明制懺之意。還下示立懺之法。次第治者隨其所犯。須依篇次不可亂故。篇聚立儀者制教差降故。悔法準此者依教立法故。次廣明二懺。化教中標云通懺者。如上五對通義可知。對顯中理懺者。此約觀慧推窮業性。明見真理罪得伏滅故云懺也。文中初標根性。且望修事通名利根。若對三觀智用淺深自分利鈍。如后可見。觀下示觀行。初句示所觀境。由下明能觀智。上四句明達妄見理。下二句明行成罪滅。分謂分辨即觀照也。此中通示理觀。無生之言總下大小三種之理。次事懺中初標機宜。由下示懺法又二。初敘不堪理觀。止下正明事懺。初明事行不出三業。禮拜旋繞是身業。稱歎誦持即口業。虔仰竭誠等即意業。勝境不出三寶。則下明成益。上二句示先業。言輕重者就過為言。五逆謗法用僧物等為重。余則為輕。又凡造罪具足三時。俱起猛心為重。或二時一時為輕。定不定者復簡重業。定業極重縱懺不亡。不定猶輕或容轉易。下二句彰益。轉報謂易奪不受。對上輕及不定業也。輕受謂轉重為輕。即上重中定業也。並下指廣。佛名經文見第十。方等陀羅尼經三卷。虛空藏經占察經等並明悔法。若準業疏須具五緣。一請佛菩薩為證(即奉請眾聖也)。二誦經咒(即誦經諷咒)。三說己罪名

(即說懺悔)。四立誓言(即今發願)。五如教明證(即今求相簡擇邪正)。重廣中初示所修觀相。無性即空理以下明罪滅所以。諸世間業皆從我生我為業主。我既無託故。所造善惡不從我倒而生。妄業無依故得除滅。見謂達理。思謂起修。除謂能觀智。滅即所觀業。破妄顯真而非頓證故皆云分。若約位判分見分思即內凡人。分除分滅即初果已去。如下喻顯。眠醉喻迷醒覺喻悟。眠覺醉醒相似法故。次列三觀標中。理本是一。何有三者。若權實往分前二是權。后一是實。若大小相對前一是小后二屬大。若約開權會小終歸一理。若對三宗性空局小唯識局大。相空通小大如是分之。性空中分三。初示所觀境。即諸法二字諸法之言總包一切。諸經論中或約依正因果。或世出世間。或有漏無漏。或色心非色心。或善惡無記。或陰界入等。若據通論總觀諸法。今就懺悔且指罪業而為觀境。性空無我一句即能觀智罪從緣有本無自性。緣即心境虛妄心境和合成業。業性自空。非使之空。由存妄計故受輪轉。但破妄計覓罪叵得。叵得之處強名空理。言性空者小機智劣不能即法見空。必待推析窮法體性。然後方空其中須分利鈍。利者體法即空。鈍者析法見空。或云有宗唯證人空。假宗人法二空。此下判位。小乘通收聲聞緣覺。據所乘法諦

【現代漢語翻譯】現代漢語譯本：（即說懺悔）。四立誓言（即今發願）。五如教明證（即今求相簡擇邪正）。重廣中初示所修觀相。無性即空理以下明罪滅所以。諸世間業皆從我生我為業主。我既無託故。所造善惡不從我倒而生。妄業無依故得除滅。見謂達理。思謂起修。除謂能觀智。滅即所觀業。破妄顯真而非頓證故皆云分。若約位判分見分思即內凡人。分除分滅即初果已去。如下喻顯。眠醉喻迷醒覺喻悟。眠覺醉醒相似法故。次列三觀標中。理本是一。何有三者。若權實往分前二是權。后一是實。若大小相對前一是小后二屬大。若約開權會小終歸一理。若對三宗性空局小唯識局大。相空通小大如是分之。性空中分三。初示所觀境。即諸法二字，諸法（dharma）之言總包一切。諸經論中或約依正因果。或世出世間。或有漏無漏。或色心非色心。或善惡無記。或陰界入等。若據通論總觀諸法。今就懺悔且指罪業而為觀境。性空無我一句即能觀智罪從緣有本無自性。緣即心境虛妄心境和合成業。業性自空。非使之空。由存妄計故受輪轉。但破妄計覓罪叵得。叵得之處強名空理。言性空者小機智劣不能即法見空。必待推析窮法體性。然後方空其中須分利鈍。利者體法即空。鈍者析法見空。或云有宗唯證人空。假宗人法二空。下判位。小乘通收聲聞緣覺。據所乘法諦（這就是說懺悔）。四是立下誓言（也就是現在發願）。五是依照教義來驗證（也就是現在尋求相，來簡擇邪正）。在重廣中，首先展示所修的觀想之相。『無性即空理』以下說明罪業消滅的原因。所有世間的業都是從『我』產生，『我』是業主。既然『我』沒有依託，所以所造的善惡不是從『我』顛倒而生。虛妄的業沒有依靠，所以能夠被去除消滅。『見』是指通達真理，『思』是指開始修行，『除』是指能觀的智慧，『滅』是指所觀的業。破除虛妄，顯現真實，但不是立刻證得，所以都說是『分』。如果按照位次來判斷，『分見』、『分思』就是內凡之人，『分除』、『分滅』就是初果以上。如下面的比喻所顯示，睡眠、醉酒比喻迷惑，醒來、清醒比喻覺悟。睡眠和覺醒，醉酒和清醒是相似的法。接下來列出三觀的標題，理的本質是一個，怎麼會有三個呢？如果從權巧和真實來區分，前兩個是權巧，后一個是真實。如果從大小相對來說，前一個是小，后兩個屬於大。如果從開權顯實，會小歸一來說，最終歸於一個道理。如果對照三宗，性空宗侷限於小乘，唯識宗侷限於大乘，相空宗則通於小乘和大乘，可以這樣來區分。性空宗中又分為三。首先展示所觀的境界，就是『諸法』二字，『諸法』這個詞總括了一切。在各種經論中，或者從依報、正報、因果來說，或者從世間、出世間來說，或者從有漏、無漏來說，或者從色、心、非色心來說，或者從善、惡、無記來說，或者從陰、界、入等來說。如果從通論來說，總觀諸法。現在就懺悔來說，暫且指罪業作為觀想的境界。『性空無我』一句就是能觀的智慧，罪業從因緣而生，本來沒有自性。因緣就是心境，虛妄的心境和合而成業。業的性質本來就是空，不是使它空。由於存在虛妄的計較，所以才受輪迴。只要破除虛妄的計較，尋找罪業是找不到的。找不到的地方勉強稱為空理。說『性空』，是說小乘根機智慧差，不能立刻從法中見到空，必須經過推敲分析，窮盡法的體性，然後才能見到空，其中需要區分利根和鈍根。利根的人體悟法就是空，鈍根的人分析法才能見到空。或者說有宗只證人空，假宗人法二空。下面判斷位次。小乘普遍包括聲聞和緣覺，根據所乘的法諦。

【English Translation】 English version: (This is to speak of repentance). Fourth is making vows (which is now making aspirations). Fifth is verifying according to the teachings (which is now seeking signs to discern what is right and wrong). In the expanded section, it first shows the aspects of contemplation to be cultivated. 'No-self is the principle of emptiness' below explains the reason for the extinction of sins. All worldly karma arises from 'me', and 'I' am the owner. Since 'I' have no support, the good and evil created do not arise from the inversion of 'me'. False karma has no reliance, so it can be removed and extinguished. 'Seeing' means understanding the truth, 'thinking' means starting to cultivate, 'removing' means the wisdom of being able to contemplate, and 'extinguishing' means the karma being contemplated. Eradicating falsehood and revealing the truth, but not attaining it immediately, so it is all said to be 'partial'. If judging according to the stages, 'partial seeing' and 'partial thinking' are ordinary people within the path, 'partial removing' and 'partial extinguishing' are those from the first fruit onwards. As the following metaphor shows, sleep and drunkenness are metaphors for delusion, waking up and sobriety are metaphors for enlightenment. Sleep and awakening, drunkenness and sobriety are similar dharmas. Next, listing the titles of the three contemplations, the essence of the principle is one, how can there be three? If distinguishing from expedient and real, the first two are expedient, and the last one is real. If relatively speaking from small and large, the first one is small, and the latter two belong to large. If from opening the expedient to reveal the real, converging the small to return to the one, it ultimately returns to one principle. If comparing the three schools, the emptiness of nature school is limited to the Small Vehicle (Hinayana), the Consciousness-only school is limited to the Great Vehicle (Mahayana), and the aspect emptiness school is common to both Small and Great Vehicles, it can be distinguished in this way. The emptiness of nature school is further divided into three. First, it shows the object of contemplation, which is the two words 'dharma' (諸法), the word 'dharma' encompasses everything. In various sutras and treatises, it is either from dependent retribution, proper retribution, cause and effect, or from worldly and transcendental, or from with outflows and without outflows, or from form, mind, non-form and non-mind, or from good, evil, and neutral, or from the aggregates, realms, entrances, etc. If from a general perspective, it contemplates all dharmas. Now, in terms of repentance, it temporarily refers to sinful karma as the object of contemplation. The phrase 'nature is empty and without self' is the wisdom of being able to contemplate, sinful karma arises from conditions and originally has no self-nature. Conditions are the mind and environment, the false mind and environment combine to form karma. The nature of karma is originally empty, not made empty. Due to the existence of false calculations, one undergoes reincarnation. As long as false calculations are eradicated, seeking sin is impossible to find. The place where it cannot be found is reluctantly called the principle of emptiness. Saying 'nature is empty' means that the faculties of the Small Vehicle are inferior in wisdom and cannot immediately see emptiness from the dharma, they must go through deduction and analysis, exhaust the nature of the dharma, and then see emptiness, in which it is necessary to distinguish between sharp and dull faculties. Those with sharp faculties realize that the essence of dharma is emptiness, those with dull faculties analyze the dharma to see emptiness. Or it is said that the Existence school only proves the emptiness of the person, the Provisional school proves the emptiness of both person and dharma. Below is the judgment of stages. The Small Vehicle universally includes Hearers (Śrāvakas) and Solitary Buddhas (Pratyekabuddhas), according to the Dharma Truths of the vehicle they ride.

緣雖殊若論斷證同見空理。相空中亦三。示境同前。能觀中言相空者。了法無相猶如幻化。昧者謂真亦如空華。眼病謂實故云唯情妄見。判位中小菩薩者。雖發大心未窮心本故。設此觀空諸塵境。如諸般若所被初心。言照用者二乘住寂故。但照心菩薩涉事故云照用。若對三宗即當四分。同觀空理故云小也。志慕佛乘故云菩薩。相召佛子即為明例。唯識中三科同上觀境可解。能觀中外塵謂一切境界也。言本無者有二義。一者境即心故。占察經云。一切境界從本已來體性自滅。未曾有故因如此義。是故但說一切諸法依心為本。當知一切諸法悉名為心。以體不異為心所攝故。二者虛妄見故。經云。但以眾生無明癡暗熏習因緣現妄境界令生念著。又云。若無覺知能分別者則無十方三世一切境界差別之相。唯識論云。唯識無境界以無塵妄見如人目有翳見毛如月等事。實唯有識者。言唯則遮于外境。言識則表于內心。或真妄和合為阿梨耶識。謂真能隨緣與妄俱起故。或云真識。即是常住本凈真心。即是中道一實境界。然修觀有二。一者直爾總觀。謂觀念性即是真識。其體清凈平等周遍含攝諸法。出生無盡究竟一相寂然常住。二者歷事別觀。一切時中隨緣動念。衣食四儀若善若惡皆能了知一識流變。若前總觀乃彼上智深位所修。末世

【現代漢語翻譯】現代漢語譯本緣雖殊，若論斷證，同見空理。相空中亦三，所示境界與前相同。能觀中言相空者，是說通達諸法無相，猶如幻化。迷惑之人執以為真，亦如空中華。眼病之人以為真實，故云唯是情識妄見。判位中小菩薩，雖發大心，未窮究心之根本，故設立此觀空諸塵境，如諸般若所教化的初心之人。言照用者，二乘之人安住于寂靜，故只照見心，菩薩涉入世事，故云照用。若對應三宗，即相當於四分，共同觀空理，故云小也。志向佛乘，故云菩薩。相召佛子，即為明確的例子。唯識中三科與上文相同，觀境可以理解。能觀中外塵，指一切境界。言本無者，有二義：一者，境界即是心，如《占察經》所說：『一切境界從本已來，體性自滅，未曾有故。』因此，只說一切諸法依心為本，應當知道一切諸法都名為心，以體性不異，為心所攝故。二者，是虛妄見，經云：『但以眾生無明癡暗熏習因緣，現妄境界，令生念著。』又云：『若無覺知能分別者，則無十方三世一切境界差別之相。』《唯識論》云：『唯識無境界，以無塵妄見，如人目有翳，見毛如月等事，實唯有識者。』言『唯』則遮止外境，言『識』則表于內心，或者真妄和合為阿梨耶識（Alaya-vijnana，阿賴耶識），是說真如能隨緣與妄念一同生起。或者說真識，即是常住本凈真心，即是中道一實境界。然而修觀有兩種：一者，直接總觀，是說觀念之體性即是真識，其體清凈平等周遍，含攝諸法，出生無盡，究竟一相，寂然常住。二者，歷事別觀，一切時中，隨緣動念，衣食四儀，若善若惡，皆能了知一識流變。若前總觀，乃是上智深位之人所修，末世

【English Translation】 English version Although the causes are different, if we discuss cutting off [afflictions] and realizing [truth], we all see the principle of emptiness. 'Emptiness of characteristics' also has three aspects, and the demonstrated realm is the same as before. In 'able to contemplate,' when it speaks of 'emptiness of characteristics,' it means understanding that all dharmas are without characteristics, like illusions. Those who are deluded consider them real, like flowers in the sky. Those with eye disease consider them real, hence it is said that it is only emotional and deluded views. The 'small Bodhisattvas' in the classification of stages, although they have aroused great aspiration, have not exhausted the root of the mind. Therefore, this contemplation of emptiness of all dust realms is established, like the initial minds taught by the various Prajnas (Prajna, 般若，wisdom). When it speaks of 'illumination and application,' it is because the two vehicles (referring to Sravakas and Pratyekabuddhas) abide in stillness, so they only illuminate the mind. Bodhisattvas are involved in worldly affairs, hence it is said 'illumination and application.' If compared to the three schools, it is equivalent to the fourth part, commonly contemplating the principle of emptiness, hence it is called 'small.' Aspiring to the Buddha vehicle, hence it is called 'Bodhisattva.' Calling upon the Buddha's disciples is a clear example. In Vijnaptimatrata (Vijnaptimatrata, 唯識, Consciousness-only), the three categories are the same as above, and the realm of contemplation can be understood. 'External dust' in 'able to contemplate' refers to all realms. When it says 'originally non-existent,' there are two meanings: first, the realm is the mind, as the Sutra of Ksitigarbha's Fundamental Vows (Ksitigarbha, 地藏) says, 'All realms, from the beginning, are self-extinguishing in nature, and have never existed.' Therefore, it only says that all dharmas rely on the mind as their basis. It should be known that all dharmas are named mind, because their essence is not different and is contained by the mind. Second, it is a deluded view, as the sutra says, 'But because of the ignorance and darkness of sentient beings, the conditions of karmic influence manifest deluded realms, causing them to generate attachment.' It also says, 'If there is no awareness or ability to discriminate, then there would be no differences in the realms of the ten directions and three times.' The Treatise on Consciousness-Only (Vijnaptimatrata-siddhi, 唯識論) says, 'Consciousness-only has no realm, because there is no deluded view of dust, like a person with cataracts seeing hairs or moons, but in reality, there is only consciousness.' The word 'only' excludes external realms, and the word 'consciousness' represents the inner mind, or the combination of true and false is Alaya-vijnana (Alaya-vijnana, 阿賴耶識), which means that true thusness can arise with delusion according to conditions. Or it is said that true consciousness is the constantly abiding, originally pure true mind, which is the one true realm of the Middle Way. However, there are two types of cultivation of contemplation: first, direct and total contemplation, which means that the nature of contemplation is true consciousness, its essence is pure, equal, and pervasive, containing all dharmas, giving rise to endlessness, ultimately one aspect, silent and constantly abiding. Second, separate contemplation through experiences, at all times, according to conditions, with every thought, clothing, food, and the four postures, whether good or bad, all can be understood as the flow of one consciousness. The former total contemplation is cultivated by those of superior wisdom and deep stages, in the degenerate age

初心唯后別觀是所機教。判位中上二句彰勝。對前粗淺故云深妙。業疏云。初淺滯教謂境是空(即小菩薩)。了境本非性唯識也(即今位也)。又鈔云。鈍見空時不分別色(謂小菩薩不同二乘析色故)。智知唯識不分別空(即簡相空)。三觀相望淺不知深。深必兼淺故后唯識即為圓觀。次二句正判。大菩薩者初地已去也。故下引證。彼以五十二位總為四位。論云。一切法以識為相真如為境(境即是體)。依此境界隨心信樂入信樂位(此收加行十信十住十行十回向四十位)。如理通達得入見位(即初地也)。能對治一切障得入修位(二地至七地)。出離障垢得入究竟位(八地至佛地)。初位所脩名影像唯識。后三所脩名真唯識(有人將前小菩薩對加行者。不知觀行不同也)。問。有人云唯識觀南山判位太高。又云深位無罪豈須懺悔其意云何。答。論文自云唯識通四位。那責南山判耶。此蓋特舉深位以彰理妙。當知悔法正為下凡。故下勸令任智強弱。隨事觀緣豈令果佛而悔罪耶。前修率爾不無小疵。後進狂簡便生輕謗寄言有識。詳而慎之。又有人云。題云懺六聚法那出事理懺乎。答。此又不曉化行二教罪懺相須。若唯依化懺則制罪不亡。若專據制科則業道全在。故當化行齊用則使業制俱除。下云五眾犯罪理事兩緣。又云篇

聚依教自滅業道任自靜思是也。舉宗無濫故以六聚標題。以類相從何妨二懺兼述。儻懷通鑑無事專隅。結告中初結示。據理深淺由機強弱。當量已分隨力修之。然末世情昏鮮逢利器。尚未堪於事行。況剋意于玄門。三觀微言于茲殆絕。嗚呼故下引證。華嚴偈初句示罪相。一切者總十惡也。能遮善道故云障也。深廣波騰故喻海也。次句示生處。不了唯心取著前境妄想也。下半偈示悔法。上句索機。下句示法。當求者示能觀智。真實相者若約通論總上三理。若據經意別在唯識。故下云大懺也。本作端坐念實相。端坐是靜緣念即能觀。如下結嘆準經續云。眾罪如霜露慧日能消除。是故應志心勤懺六根罪。上半示其功勝。下半勸其勤修。勸修中初科前示二懺不同。福順生者人天有漏順生死故。道逆流者三乘無漏逆生死故。出入據所克之果。愚智即能修之機。虛實約所修之行。一一分對事理二懺淺深可見。故下正勸。文出心論令自觀量。樂罪修事者轉愚為智也。樂福修理者轉鈍為利也。理通深淺者利有強弱也。次科又二。前明道眾通化制。初總標。事遵律制。理照內心故云兩緣。緣即觀也。事下別釋。事則順教者。謂作律懺歷事緣境常照起心。知唯本識隨緣流動趣向于理。故云無違唯識也。理則達妄者即了此心。妄緣境起達境即

心。心外無境。唯一真識清凈本然。故云外塵本無也。故下引證。即攝大乘論唯識不失者。證上緣理也。不無能取所取者。證上緣事也。能取即心所取即境此除疑執。恐聞緣理便謂自心兀然不動。恐聞無境便謂境界豁達都無今時愚者。錯解佛乘皆謂理觀寂爾。無思空然無境。取捨不得。能所俱亡頑然寂住便是真如。放蕩任情即為妙用。由是不禮聖像。不讀真經。毀戒破齋嗜酒啖肉。夸為大道傳化於人。惡業相投率多承習。此乃虛妄臆度顛倒論回。豈知達法皆真。何妨泯凈。了真即用豈礙修行。是故悟理則萬行齊修。涉事則一毫不立。自非通鑑余復何言。若下次明俗眾局化教。初顯略。福道兩經通目化教。福經如佛名方等。道經如諸般若等。廣下指示。凡聖行法舊云道整禪師撰。未見本文。嘗考諸祖教觀無非適機。若乃決白自心的指妙境。甄別大小簡練偏圓。歷位淺深涉道次序。唯天臺摩訶止觀是可投心。但末世弘傳變成名相。故令晚進取悟無從。必欲深明當求哲匠。次明制懺。波羅夷法中前示業報。欲令犯者識過求悔。觀佛經中初示報。一下列罪。初絕所依二杜智解。三撥正信四五盜勝境。僧物重於三寶者。僧物有四。今簡常住常住為最重故。信奉者施故云信施犯重。非僧食則成盜。六七陵辱尊上。準經污尼語通染凈

【現代漢語翻譯】現代漢語譯本心（citta，指意識）。心外沒有境（viṣaya，指對像）。唯一真實的識（vijñāna，指認知）是清凈和本然的。所以說外在的塵（rāga，指慾望）本來就沒有。因此下面引用證明。即《攝大乘論》（Mahāyānasaṃgraha）中『唯識不失』的說法，證明上面所說的緣理（指認識真理）。『不無能取所取』，證明上面所說的緣事（指認識事物）。能取（grāhaka，能認知的主體）即是心，所取（grāhya，被認知的客體）即是境。這可以消除疑惑和執著。恐怕有人聽聞緣理，便認為自心兀然不動；恐怕有人聽聞無境，便認為境界豁達，什麼都沒有。現在愚昧的人，錯誤地理解佛法，都認為理觀（tattvadṛṣṭi，對真理的觀察）是寂靜無思，空然無境，取捨不得，能所俱亡，頑固地寂靜安住便是真如（tathātā，如實）。放蕩任情就認為是妙用。因此不禮拜聖像，不讀真經，毀壞戒律，破除齋戒，嗜酒吃肉，誇耀為大道，傳授給別人。惡業互相投合，大多繼承學習。這乃是虛妄的臆測，顛倒的論調。哪裡知道通達法皆是真，不妨泯滅清凈。了悟真理即是用，豈會妨礙修行。因此，悟理則萬行齊修，涉事則一毫不立。如果不是通達明鑑的人，我還能說什麼呢？如果下面說明俗眾侷限於化教。開始顯示簡略。福道兩經通稱為化教。福經如《佛名方等》（Buddha-nāma-mahāvaipulya-sūtra），道經如諸部《般若經》（Prajñāpāramitā Sūtra）。廣下指示。凡聖行法舊說是道整禪師撰寫，沒有見到本文。曾經考察諸祖的教觀，無非是適應時機。如果說決斷明白自心的指引，精妙的境界，甄別大小，簡練偏圓，經歷位次的淺深，涉入道次第的順序，只有天臺宗的《摩訶止觀》（Mahā-śamatha-vipassanā）是可以投心的。但末世弘揚傳授，變成了名相，因此使後進的人取悟無從。如果想要深入明白，應當尋求有智慧的匠人。其次說明制定懺悔。波羅夷法（pārājika，斷頭罪）中，首先顯示業報，想要讓犯戒的人認識過錯，尋求懺悔。觀察《佛經》中首先顯示報應。下面列舉罪行。首先斷絕所依，其次杜絕智慧的理解，第三撥弄正信，第四第五盜取殊勝的境界。僧物比三寶更重，僧物有四種，現在簡擇常住物，常住物最為重要。因為是信徒奉獻的，所以說是信施，觸犯了就犯了重罪。不是僧人吃的食物就成了盜竊。第六第七是凌辱尊長。按照經典，污尼（bhikṣuṇī，比丘尼）的說法，包括染污和清凈。

【English Translation】 English version The mind (citta). There is no object (viṣaya) outside the mind. The only true consciousness (vijñāna) is pure and inherently so. Therefore, it is said that external defilements (rāga) are fundamentally non-existent. Hence, the following is cited as proof. Namely, the statement 'the consciousness-only is not lost' from the Mahāyānasaṃgraha (Compendium of the Mahayana), which proves the above-mentioned principle of perceiving truth. 'It is not without the grasper and the grasped,' which proves the above-mentioned principle of perceiving phenomena. The grasper (grāhaka) is the mind, and the grasped (grāhya) is the object. This eliminates doubts and attachments. It is feared that upon hearing about perceiving truth, one might think that one's own mind is inert and unmoving; it is feared that upon hearing about the absence of objects, one might think that the realm of experience is wide open and empty. Nowadays, foolish people misunderstand the Buddha's teachings, all thinking that contemplating truth (tattvadṛṣṭi) is silent and without thought, empty and without objects, unable to accept or reject, with both grasper and grasped extinguished, stubbornly abiding in stillness, which is considered true suchness (tathātā). Indulging in desires is considered wonderful function. Therefore, they do not venerate holy images, do not read true scriptures, break precepts, violate fasts, indulge in alcohol and meat, boasting it as the great path, transmitting it to others. Evil deeds resonate with each other, and most people inherit and learn from them. This is nothing but false conjecture and inverted arguments. How can they know that realizing the Dharma is all true, and there is no harm in extinguishing purity? Understanding truth is function, how can it hinder practice? Therefore, realizing truth leads to the simultaneous cultivation of all practices, and engaging in affairs leads to not establishing even a hair's breadth. If not for someone with thorough understanding, what else can I say? If the following explains how the laity are limited to transformative teachings. It begins by showing brevity. The two sutras of merit and the path are collectively called transformative teachings. The merit sutra is like the Buddha-nāma-mahāvaipulya-sūtra, and the path sutras are like the various Prajñāpāramitā Sūtras. The following indicates extensively. The practices of ordinary and noble beings are said to have been written by Chan Master Daozheng, but the text has not been seen. It has been examined that the teachings and contemplations of the various patriarchs are all adapted to the occasion. If it is said that the guidance for decisively clarifying one's own mind, the subtle realm, distinguishing between large and small, simplifying biased and complete, experiencing the depth of positions, and entering the order of the path, only the Tiantai school's Mahā-śamatha-vipassanā is worthy of entrusting one's heart. However, in the degenerate age, its propagation and transmission have become mere names and forms, thus making it impossible for later generations to grasp and realize. If one wants to deeply understand, one should seek a wise craftsman. Next, it explains the establishment of repentance. In the pārājika (defeat) laws, it first shows karmic retribution, wanting to make those who violate the precepts recognize their faults and seek repentance. Observing the Buddha Sutras, it first shows retribution. The following lists the offenses. First, cutting off reliance; second, blocking wise understanding; third, distorting right faith; fourth and fifth, stealing superior realms. Sangha property is more important than the Three Jewels. There are four types of Sangha property, and now we select permanent property, which is the most important. Because it is offered by believers, it is called faith offering, and violating it is committing a serious offense. Food that is not eaten by the Sangha becomes theft. Sixth and seventh are insulting elders. According to the sutras, the term 'bhikṣuṇī' (nun) includes both defiled and pure.

。若論戒障必約凈境。六親者據經但云姊妹親戚。今文易之使通收故。並下指廣請將七過反照身心。儻曾有犯寧不畏乎。涅槃文為三。初示罪報。若下二明犯心。初約護法說破為不破。善業勝故。犯心輕故。此據化教故言不破。若約制教還即成破亦欲進彼護法者故。未舍遠者謂于佛法猶戀慕故。若犯下次約壞法說為犯。言多過咎即說佛法中多過失故。一闡提此云無信。云下三示悔法。初標問。謂下答。釋初明懺者現報即受所謂轉重為輕也。橫謂非橫。羅猶墮也。若下明不懺者生報方受。彼經云。若不觀身無常名不修身。不觀戒是善梯隥名不修戒。不觀心躁動制伏名不修心。不觀智慧有力能斷名不修慧。次明懺法。辨異中初科引律本文。諸下示古今兩判。初指古非。古釋都無覆者謂從犯已后曾無一念覆心。方開有則不開。又見律中懺法因犯淫為緣。便謂唯淫開悔余重不開。故云互有是非也。今下申今解。初二句示教意。立教接機不可抑塞。故云理無滯結也。但下二顯正解。謂曾犯多罪必須盡悔。故云都無覆耳。不下三簡異。僧殘容不盡悔。文又為三。初直示不同。初下比校兩篇不同所以凡有三別。一犯重本壞。二悔出自心。三抑令首盡。僧殘反上。言有餘者反上一也。得強加法反上二也。隱顯隨懺反上三也。有下結示諸

【現代漢語翻譯】若要討論戒律的障礙，必須以清凈的境界為基礎。關於六親，經典中只提到姐妹和親戚。現在我改變了說法，使其涵蓋更廣。並向下引導，懇請大家用七種過失來反省自己的身心。如果曾經犯過錯，難道不應該感到畏懼嗎？《涅槃經》的經文分為三部分。首先揭示罪報。其次說明犯戒的心。首先從護法的角度來說，破戒是不破戒。因為善業的力量強大，犯戒的心念輕微。這是從化教的角度來說，所以說不破戒。如果從制教的角度來說，那就成了破戒，這也是爲了勸勉那些護法的人。『未舍遠者』指的是對佛法仍然留戀不捨的人。如果犯了戒，接下來從破壞佛法的角度來說，就是犯戒。說有很多過錯，就是說佛法中有很多過失。『一闡提』，這裡的意思是無信。接下來揭示懺悔的方法。首先提出問題。接下來回答。解釋首先說明懺悔的人會得到現世的報應，也就是所謂的轉重為輕。『橫』指的是非橫。『羅』指的是墮落。接下來說明不懺悔的人會得到來世的報應。經中說，如果不觀察身體的無常，就叫做不修身。不觀察戒律是好的階梯，就叫做不修戒。不觀察內心的躁動並加以制伏，就叫做不修心。不觀察智慧的力量能夠斷除煩惱，就叫做不修慧。接下來闡明懺悔的方法。在辨別差異中，首先引用律宗的原文。接下來揭示古今兩種判斷。首先指出古代的錯誤。古代的解釋認為，完全沒有隱瞞罪過的人，指的是從犯戒以後，沒有一念隱瞞的心。符合這個條件才能開許懺悔，否則就不開許。又看到律宗中懺悔的方法是因為犯淫戒的緣故，就認為只有淫戒可以懺悔，其他的重罪不能懺悔。所以說彼此之間有爭議。接下來闡述現在的理解。首先兩句話揭示教義的意圖。設立教法是爲了接引眾生，不可壓制阻礙。所以說在道理上沒有滯留阻礙。但是接下來顯示正確的理解。指的是曾經犯下很多罪過，必須全部懺悔。所以說完全沒有隱瞞。接下來簡要說明不同之處。僧殘罪允許不完全懺悔。經文又分為三部分。首先直接指出不同之處。接下來比較兩者的不同之處，總共有三個區別。一是犯重罪本來就壞了。二是懺悔出自內心。三是必須全部坦白。僧殘罪則相反。說『有餘者』，就是與上面相反。『得強加法』，就是與上面第二點相反。『隱顯隨懺』，就是與上面第三點相反。最後總結說明各種情況。

【English Translation】 To discuss the obstacles of precepts, one must base it on a pure state of mind. Regarding the six kinds of relatives (liu qin), the scriptures only mention sisters and relatives. Now I have changed the wording to make it more inclusive. And guiding downwards, I implore everyone to reflect on their own body and mind with the seven transgressions. If you have ever committed a mistake, shouldn't you feel fear? The text of the Nirvana Sutra (Niepan Jing) is divided into three parts. First, it reveals the retribution for sins. Second, it explains the mind that violates the precepts. First, from the perspective of protecting the Dharma, breaking the precepts is not breaking the precepts. Because the power of good deeds is strong, and the mind of violating the precepts is slight. This is from the perspective of the teaching of transformation (hua jiao), so it is said that breaking the precepts is not breaking the precepts. If from the perspective of the teaching of discipline (zhi jiao), then it becomes breaking the precepts, which is also to encourage those who protect the Dharma. 'Those who have not abandoned the distant' refers to those who still cherish and are reluctant to part with the Buddha Dharma. If one violates the precepts, then from the perspective of destroying the Dharma, it is violating the precepts. Saying that there are many faults means that there are many faults in the Buddha Dharma. 'Icchantika (yichantika)', here it means without faith. Next, it reveals the method of repentance. First, ask a question. Next, answer. The explanation first explains that those who repent will receive retribution in this life, which is the so-called turning the heavy into the light. 'Horizontal' refers to the non-horizontal. 'Luo' refers to falling. Next, it explains that those who do not repent will receive retribution in the next life. The sutra says, if you do not observe the impermanence of the body, it is called not cultivating the body. Not observing that precepts are good ladders is called not cultivating precepts. Not observing the restlessness of the mind and subduing it is called not cultivating the mind. Not observing that the power of wisdom can cut off afflictions is called not cultivating wisdom. Next, it clarifies the method of repentance. In distinguishing the differences, first quote the original text of the Vinaya School (Lu Zong). Next, reveal the two judgments of ancient and modern times. First, point out the mistakes of ancient times. The ancient explanation believes that those who have completely not concealed their sins refers to those who, from the time of committing the sin, have not had a single thought of concealing it. Only those who meet this condition can be allowed to repent, otherwise they will not be allowed. Also, seeing that the method of repentance in the Vinaya School is because of the cause of committing the sin of lust, they believe that only the sin of lust can be repented, and other serious sins cannot be repented. Therefore, it is said that there are disputes between each other. Next, expound the current understanding. First, two sentences reveal the intention of the teachings. Establishing teachings is to receive sentient beings, and should not be suppressed or obstructed. Therefore, it is said that there is no stagnation or obstruction in reason. But next, show the correct understanding. It refers to those who have committed many sins and must repent of all of them. Therefore, it is said that there is completely no concealment. Next, briefly explain the differences. Sanghavasesa (sengcan) offenses are allowed to be not completely repented. The scripture is again divided into three parts. First, directly point out the differences. Next, compare the differences between the two, there are a total of three differences. First, committing a serious crime is originally bad. Second, repentance comes from the heart. Third, one must confess everything completely. Sanghavasesa offenses are the opposite. Saying 'those who have leftovers' is the opposite of the above. 'To obtain the method of strong addition' is the opposite of the second point above. 'Concealment and manifestation follow repentance' is the opposite of the third point above. Finally, summarize and explain the various situations.

異。即上三義相反。兩儀即指二篇懺法差別。須治中僧祇三節。初示悔心。令下明開懺。比丘下出行法。初明同行。彼此不凈者宿觸同故下明別行。得受食者同下位故。除火凈者異下位故。及金銀者異凈人故。從沙彌受食者不自捉故。十誦中初明開懺。如法乞者即悔心也。佛下簡行法。初通示同行。在下別示不同。行有四。一明坐次。二明宿臥。三明秉御。所以唯開此二法者住持之要不可暫廢事不已故。余不開者由無限制容別求故。四明受歲。雖不依大僧臘次不妨增臘。故下引論決上秉法。非是常開。母論中初明得法。名下示覆本。但下顯無勝用。然下明障來苦。治禪病經脫著衣者示卑下。故生慚愧者示悔心也。供僧等假事折辱示盡誠也。經有二卷。彼云。除糞八百日後洗浴著僧伽梨入塔觀像。若見好相令誦戒滿八百遍得成清凈比丘。問。懺既清凈那不足數。答。戒德劣故不任僧用。問。既不足數開懺何為。答。若不求懺財法兩亡。僧須滅擯由懺凈故得入僧中。但不足數。又復能除獄報九百二十一億六十千歲地獄之苦頓然清凈。豈非益耶。問。世中皆云小乘無懺重之文。今諸律中雲何開懺。答。律開懺者為同財法及障來報。若望體壞無任僧用。不復本位猶同不懺故云無耳。非謂不許懺也。問。依前化教理事二懺得罪凈

不。答。若修理懺罪無不遣。若修事懺或不違行法。或得好相重罪得滅。如佛名方等虛空藏治禪病經等。並有明文。問。若依理事懺已制罪滅否。答。滅否難知。須準教判。化懺心業制懺違教。準知制罪不滅。問。得相驗凈可足數否。答。事懺得相乃約化經。足數作法自是律制兩不相涉。那得致疑。古德云。安用大教懺夷以足小乘僧數也。欲辨化制四句明之。初業滅制不滅。二制滅業不滅。三俱滅。四俱不滅思之可見。問。有人言準虛空藏經得足數者。答此猶不辨化制故也。問。有人準初教經三十僧中懺重。得入僧數者。答此引偽經不足爲據。如序所簡。次明立法。陳乞中律令教乞事同初受。縱使自能亦須他教。問。此明懺罪那云乞戒。答。根本既喪。從僧重受終身奉持。即是懺悔。若爾犯已未懺應無體耶。答。準上以明體本不失。但望力微故須再受。余如篇聚所明。行相中初科上文指同。唯下顯異。即二五奪智慧中不得說戒。今準伽論眾無能者得作說恣二法。例知無人即開誦戒唯此為異。次科來否隨意者。勝前不懺財法俱亡。異余凈眾不來不得。三中初明本篇重犯。又須同種之罪方得名重若犯下明餘篇重犯。正明引證在文可見。結示中初正結。不可點古非。第二懺殘對治中。二罪各須先治情過。情即是心據論諸篇皆

有情過。然初篇雖重縱懺無用。下篇諸過體非極重故。但直懺本罪無勞預治。僧殘鄰重恐壞本體事須繁累不可輕略。唯斯悔法獨異餘篇。初情過中二義翻之。上約情罪下就治罰。續引母論別釋次名。二中注示前後猶同古判。戒疏準殘還須后懺。三中初翻名。前下釋義又二。初列示二義由下出其所以。初明自喜言前喜者。謂行覆日滿。少日即六夜。眾下明僧喜。四中初翻名有二。初名者謂由僧羯磨得入二種僧故。次名如下論釋。論中上二句即生善滅惡。下句謂由僧拔除。不墮罪處故云起去。次明懺儀總示。文中初引論偈。下引論釋。初明犯人求悔。若下制僧知法文列五方。即是四法一二及五並屬所被事。三是人四即法。集人加法義必兼處。委釋名相併見下文。釋總名中三。初釋上起。又下二釋提舍那。欲下三釋制憶持。初中又三。初徴名。往下釋義。初約先犯反顯。次約懺悔順釋。約遮相續謂以善遮惡也。受即受體。持即隨行。是下總合。提舍那者亦即懺悔之通名。第一方初科。初約義略釋。故下引論委釋。初明制觀察。若下明具緣成犯。通緣列三別緣出二。皆略示耳。于下例通余戒。廣下指廣彼。論自指佛陀波羅造。彼廣明十三罪相。次義釋中初牒論。釋據前了論會釋今宗。故云準論解律。欲明論文即是釋律二緣故也

【現代漢語翻譯】有情過（指因情感而犯下的過錯）。然而，初篇（指戒律中的前部分）雖然重視，但即使懺悔也無用。下篇的各種過錯，其性質並非極其嚴重，因此只需直接懺悔所犯的罪行，無需額外懲治。僧殘（Sanghavasesa，指僅次於極重罪的罪）鄰近重罪，恐怕會破壞戒體的根本，所以必須繁瑣地處理，不可輕易放過。只有這種悔法與其他篇章不同。初情過中，有兩種不同的翻譯。上面是根據情感上的罪過，下面是根據懲治的處罰。接著引用《母論》（Matrka，指論藏）來分別解釋名稱的含義。在第二種翻譯中，註釋表明前後與古代的判決相同。《戒疏》（Jieshu，指戒律的疏解）認為，準照僧殘，仍然需要後續的懺悔。第三種翻譯中，首先翻譯名稱，然後在下面解釋含義，又分為兩種。首先列出兩種含義，然後從下面說明其原因。首先說明『自喜』，指之前的喜悅，也就是指覆藏罪行的日子已滿。『少日』指六個夜晚。『眾下』說明僧眾的喜悅。第四種翻譯中，首先翻譯名稱，有兩種。第一個名稱是指由於僧眾的羯磨（Karma，指業力）而得以進入兩種僧團。第二個名稱如下面的論述所解釋的。論述中，前兩句是指生善滅惡。后一句是指由於僧眾的拔除，不墮入罪惡之處，所以說是『起去』。接下來闡明懺悔的儀式總則。文中首先引用論偈（Gatha，指偈頌），然後引用論釋。首先說明犯人請求懺悔。『若下』規定僧眾知法的條文，列出五個方面，即是四法（指四種懺悔方法）中的一、二和五，都屬於所要處理的事情。三是指人，四是指法。集合人與法，其意義必然包含處所。詳細解釋名稱和相狀，可以在下文中看到。解釋總名稱，分為三點。首先解釋『上起』。『又下』第二點解釋『提舍那』（Desana，指發露懺悔）。『欲下』第三點解釋『制憶持』（Sati，指正念）。在第一點中，又分為三點。首先提問名稱，然後解釋含義。首先根據先前所犯的罪行反向顯明，然後根據懺悔順向解釋。根據遮止相續，是指用善來遮止惡。『受』是指接受戒體，『持』是指隨之而行的行為。『是下』是總體的結合。『提舍那』也是懺悔的通用名稱。第一方首先分科，首先根據意義簡略解釋。『故下』引用論述詳細解釋。首先說明制定觀察。『若下』說明具備因緣而構成犯罪。通用的因緣列出三種，特別的因緣列出兩種，都是簡略地說明。『于下』舉例說明其他戒律。『廣下』指明詳細的內容在其他地方。論述自身指明是佛陀波羅（Buddhapalita，人名）所造。其中詳細說明了十三種罪相。其次是義理上的解釋，首先引用論述。解釋依據之前的《了論》（Liaolun，論名），會合解釋現在的宗派。所以說『準論解律』，想要說明論文就是解釋戒律的兩種因緣。

【English Translation】 Sentient being's transgression (referring to transgressions committed due to emotions). However, although the initial section (referring to the first part of the precepts) emphasizes it, even repentance is useless. The various transgressions in the latter section are not extremely serious in nature, so it is only necessary to directly repent for the committed sins, without the need for additional punishment. Sanghavasesa (referring to a sin second only to the most serious) is close to a serious offense, and there is concern that it will damage the fundamental nature of the precepts, so it must be handled meticulously and cannot be easily overlooked. Only this method of repentance is different from other sections. In the initial emotional transgression, there are two different translations. The above is based on emotional sins, and the below is based on the punishment of sanctions. Then, the Matrka (referring to the Abhidhamma Pitaka) is cited to explain the meaning of the names separately. In the second translation, the commentary indicates that the before and after are the same as the ancient judgments. The Jieshu (referring to the commentary on the precepts) believes that, in accordance with Sanghavasesa, subsequent repentance is still required. In the third translation, the name is first translated, and then the meaning is explained below, which is divided into two types. First, list the two meanings, and then explain the reason from below. First, explain 'self-joy', which refers to the previous joy, that is, the days of concealing sins have been completed. 'Few days' refers to six nights. 'Zhongxia' explains the joy of the Sangha. In the fourth translation, the name is first translated, and there are two types. The first name refers to being able to enter the two Sanghas due to the Karma of the Sangha. The second name is explained in the following discussion. In the discussion, the first two sentences refer to generating good and eliminating evil. The latter sentence means that because of the Sangha's removal, one does not fall into a sinful place, so it is said to be 'rising and leaving'. Next, clarify the general rules of the repentance ceremony. The text first quotes the Gatha (referring to verses), and then quotes the commentary. First, explain that the offender requests repentance. 'Ruo Xia' stipulates the articles for the Sangha to know the Dharma, listing five aspects, namely one, two, and five of the four Dharmas (referring to the four methods of repentance), all of which belong to the matters to be dealt with. Three refers to people, and four refers to the Dharma. The combination of people and Dharma must include the place. A detailed explanation of the names and appearances can be seen in the following text. Explaining the general name is divided into three points. First, explain 'Shangqi'. 'You Xia' The second point explains 'Desana' (referring to confession). 'Yu Xia' The third point explains 'Sati' (referring to mindfulness). In the first point, it is divided into three points. First, ask the name, and then explain the meaning. First, according to the previously committed sins, it is revealed in reverse, and then it is explained in the direction of repentance. According to preventing continuity, it means using good to prevent evil. 'Shou' refers to accepting the precepts, and 'Chi' refers to the behavior that follows. 'Shi Xia' is the overall combination. 'Desana' is also the general name for repentance. The first party first divides the sections, and first briefly explains according to the meaning. 'Gu Xia' quotes the discussion for detailed explanation. First, explain the formulation of observation. 'Ruo Xia' explains that the conditions are met to constitute a crime. The general conditions are listed in three types, and the special conditions are listed in two types, all of which are briefly explained. 'Yu Xia' exemplifies other precepts. 'Guang Xia' indicates that detailed content is in other places. The discussion itself indicates that it was created by Buddhapalita. It details the thirteen types of sins. The second is the explanation of the meaning, first quoting the discussion. The explanation is based on the previous Liaolun, and the current sects are explained together. Therefore, it is said that 'Zhun Lun Jie Lu', wanting to explain that the paper is the two causes of explaining the precepts.

。恐下示論意。僧下引證。有罪知者謂知犯也。無罪知者知不犯也。文通諸聚不局此篇。但取有無兩知證須觀察。第二方中初科前明成覆。僧殘罪見者謂自知有犯也。若下次明不成覆。次對律解十門。初云形差謂罷道反俗形服別故。三中有二。初不成根本。或下明不成覆藏。五中十誦十六人種種不共住。即訶責等四羯磨人。乃至者略式叉沙彌。謂與如上等人共處無清凈僧。既不成發露則覆亦不成也。伽論五人五分知識多處縱有凈僧亦不成覆。六云業待時中更兼人方。言待時者或為緣阻未暇發露期在後故。待人者求知法故。待方者擇勝處故。皆謂期心欲露故非覆也。七中以前境尊勝不可輕言故。八中初明有心。不下正示無心有二。上約知而無心。下約遺忘無心。九中雖非正露無所隱故。十中先示三心。並不可學迷。若可學迷根本罪外更加無知。前無心中若忘不成者。謂識犯忘不發露。此迷本罪與前不同。文下引證可解。已前十門或出本宗或取他部。或約義立對文自見。又復諸篇通有覆藏。例用此十簡辨成否。如是知之。第三方中初正明作法用僧。先引論文。言業聚者謂作業假眾聚即眾也。四部下牒釋。四僧者一四人二五人三十人四二十人。若下次明行時對境。前一即覆藏時對一人白。次一即六夜須僧中白。出罪無可行故

云一席耳。第四方中初標。論業即羯磨。言相應者事必稱法不可差故。前後皆言學處者。作持行法聖制學故。以下牒釋。初約事簡法。法位三者單白白二白四。就下明用法多少。雖通四法不必盡用。且總列之故云位極有四。然此四位有定不定。別住本日隨有行之。此二不定。六夜出罪此二則定。前四對治及后正懺並明諸位。故此指之。第五中初引論。一日夜者舉少類多故云等也。為顯等者謂一日夜中曾藏則有覆藏罪。須地立宿住即行別住也。不藏則無覆藏罪。但行摩捺多即六夜也。地者下牒釋又二。初正釋。處所名者以行別住別在一房故。等四位者通舉諸位也。摩捺多摩那埵梵音轉也。即下二點示。此與第二方相濫。彼約有藏以簡成否。此辨有無以明用藥。故不同也。顯格義中九段。前五即依了論五方。后四即準律文。別立會合律論佈列行事。故前云格義。此標懺儀也。初科為三。初標指。名下次牒解名即同篇之通號。故云僧殘。種即十三之別相故云漏失等(有云漏失淫種類者非也)。相謂成犯之數目。故云多少。律下三引證。一名證通號。多種證別相。十三自為一聚。與余不濫故云住別異也。三中能治即四僧二十僧。所對即行時假境一人及僧。第六正明中初科。前明以短從長。若下二明以忘從受。次科前引十誦明乞

詞。要須云者謂乞詞所牒須加年數。次引僧祇明次第究勘。無歲時即初受未得臘也。三中初引文。故下準判。發露出己不取他知而已。七中初本律。但明總懺。別懺可知。故前引三種。一數憶忘。二心覆露。三同名異種。此三種別並通合懺。又下次引覆日以短從長。亦即總懺並上為四。僧祇中初總標。如下顯相。初且約十日日犯一殘俱不發露。第十日犯者則覆一夜。初日犯者則覆十夜。應下正明總別。十番是別一番即總。十誦中明乞詞羯磨須牒罪日兩數。恐謂總懺作法通漫故引決之。第八明威儀中。初明入眾儀式。自下次明披露克責。又三初悲其所犯慨責也。或作嘅嘆也。如上論者指篇聚中所引母論。賴下喜其開悔。上明喜聞聖教。下明慶己發心。如是下教其殷重。四面下三明設禮陳乞(文作乞陳疑似寫倒)。乞詞有五。初囑僧專意。次句自稱己名。三犯故等者陳露所犯。四今從僧下正申所懇。五愿僧等者乞副所求。羯磨中註文初令依用。若下點律所闕。古羯磨即曇諦出者。謂翻譯家用入律故。彼云。大德僧聽比丘某甲犯某僧殘罪。覆藏此比丘某甲犯僧殘罪隨覆藏日已。從僧乞覆藏羯磨。若僧時到僧忍聽僧今與比丘某甲隨覆藏日羯磨白如是。鈔中加改比之可見。而云犯某僧殘不提罪相。隨覆藏日言相浮漫不足依之。第

【現代漢語翻譯】詞。要須云者謂乞詞所牒須加年數。接下來引用《僧祇律》說明次第究勘。沒有歲時，就是初次受戒還沒有得到戒臘。三中，首先引用經文。故下準判。發露出自己的罪行，不讓別人知道而已。七中，首先是根本律。但說明總懺，別懺可以類推。所以前面引用三種情況：一是數憶忘，二是心覆露，三是同名異種。這三種情況分別可以進行別懺、並懺和通合懺。又下文引用覆日以短從長，也就是總懺，加上前面的三種，一共四種。在《僧祇律》中，首先總標，如下文顯現的相狀。首先假設十日，每日犯一個僧殘罪，都沒有發露。第十日犯者，則覆藏一夜。初日犯者，則覆藏十夜。應下文正式說明總懺和別懺。十番是別懺，一番是總懺。《十誦律》中說明乞詞羯磨需要記錄罪行的天數。恐怕認為總懺作法過於籠統，所以引用《決》。第八明威儀中，首先說明入眾的儀式。自下文說明披露克責。又三，首先悲憫其所犯的罪行，慨嘆責備。或者作『嘅嘆』。如上文論者所指的篇聚中所引用的《母論》。賴下文喜悅其開悟悔改。上文說明喜聞聖教，下文說明慶幸自己發心。如是下文教導其殷重。四面下文三說明設禮陳乞（文作乞陳疑似寫倒）。乞詞有五點：一是囑咐僧眾專心聽取，二是自稱自己的名字，三是陳述所犯的罪行，如『犯故』等，四是『今從僧下』正式申述所懇求，五是『愿僧等者』乞求滿足所求。羯磨中的註文首先是令依用。若下文點明律中所缺少的。古羯磨就是曇諦所翻譯的。說翻譯家用入律，所以他說：『大德僧聽，比丘某甲犯某僧殘罪，覆藏。此比丘某甲犯僧殘罪，隨覆藏日已。從僧乞覆藏羯磨。若僧時到，僧忍聽，僧今與比丘某甲隨覆藏日羯磨白如是。』鈔中加以修改，可以對照來看。而說『犯某僧殘』不提罪相，『隨覆藏日』言語含糊，不足以依據。第

【English Translation】 Words. 'To need to say' means that when requesting words, the number of years must be added to the document. Next, the Saṃghika is cited to clarify the order of investigation. If there is no year, it means that one has just received ordination and has not yet obtained laba (monastic age). In the third part, the text is cited first. Therefore, the judgment is based below. Revealing one's own faults is only to let oneself know, not others. In the seventh part, the fundamental Vinaya is mentioned first. It only explains general confession, but specific confession can be inferred. Therefore, the three types mentioned earlier are: 1. Remembering and forgetting, 2. Concealing with the mind, and 3. Same name but different kind. These three types can be confessed separately, together, or in combination. Furthermore, the following text cites 'covering days, taking the shorter from the longer,' which is also general confession, making it four types in total including the previous three. In the Saṃghika, the general outline is given first, and the characteristics are revealed below. First, let's assume that for ten days, one commits a saṃghāvaśeṣa offense each day, without revealing any of them. If one commits an offense on the tenth day, it is concealed for one night. If one commits an offense on the first day, it is concealed for ten nights. The following text clearly explains general and specific confession. Ten times is specific confession, and one time is general confession. The Daśa-bhāṇavāra-vinaya explains that the karma of requesting words must record the number of days of the offense. Fearing that the method of general confession is too broad, the Vinaya-viniścaya is cited to clarify it. In the eighth part, the etiquette is explained, first describing the ceremony of entering the assembly. The following text explains disclosure and reprimand. Furthermore, there are three aspects: first, compassion for the committed offense, and lamenting and rebuking. Or it can be interpreted as 'sighing.' As mentioned in the above discussion, the Mātṛka cited in the chapter collection. The following text rejoices in their enlightenment and repentance. The above text explains the joy of hearing the holy teachings, and the following text celebrates one's own initiation of the mind. The following text teaches them to be earnest. The following text explains the three aspects of setting up rituals and making requests (the text 'begging and presenting' seems to be written in reverse). There are five points in requesting words: first, instructing the saṃgha to pay attention; second, stating one's own name; third, stating the committed offenses, such as 'committing intentionally,' etc.; fourth, 'now from the saṃgha below' formally stating the request; fifth, 'wishing the saṃgha etc.' requesting to fulfill the request. The annotation in the karma first instructs to follow and use it. The following text points out what is missing in the Vinaya. The ancient karma is what Dharmasatya translated. It says that the translator used it in the Vinaya, so he said: 'Venerable saṃgha, listen, the bhikṣu named so-and-so has committed a saṃghāvaśeṣa offense and concealed it. This bhikṣu named so-and-so has committed a saṃghāvaśeṣa offense, according to the number of days of concealment. Requesting concealment karma from the saṃgha. If the time is right for the saṃgha, the saṃgha agrees to listen, the saṃgha now gives the bhikṣu named so-and-so the karma according to the number of days of concealment. The announcement is thus.' The commentary adds modifications, which can be compared and seen. However, it says 'committing a certain saṃghāvaśeṣa offense' without mentioning the specific offense, and 'according to the number of days of concealment' is vague and not sufficient to rely on. The

九示法中。初科教示有四。初示羯磨。二示奪行。三示執事。四示白告。對文分之。四中初令見僧。應下二示作務。乃下三明住處。若眾下四明同利。身下五明坐次。乃至下六明供給。文同不出者指師資篇。十誦中初制在僧處不同下五分(有云此據正作法時者詳之)。二制同犯各坐恐得同伴心無慚故。三制顯處文自出意。五中善見初明有緣白停法。若下明晝舍夕行。明未出須白者即當一日故。十誦中六夜亦開仍制日限。本宗白停久近皆得。四分中初明白舍前示開舍。若下明白行。彼下明受禮作使。上明同類下明下眾。六中八事。一三並出外寺非寺分。二四對客比丘。入出以分。六七約處人無人分。五八各為一事。徐行謂緩步。簡疾行者不白不犯。多人同屋非別住故。又八事中前五及八並不白故失。六七事非故失。注云已得謂前已行。日未得謂所失之日。若後重行但續已得足滿前數。七中初白一比丘法。往余寺客比丘等皆準此白。詞中大德僧聽者傳寫之誤。合云大德一心念由是白別人故。若五人下白眾多人法。若據對僧合云僧聽。而云諸大德者由非僧法。但不能別白從省故耳。后說戒白方可稱僧。有下白客僧法。比丘中有德望者須異常人。其下指白僧法。說戒等者謂一切眾集時。八中十誦明往余寺。若到便往者恐違白法

【現代漢語翻譯】現代漢語譯本：在九種開示方法中，第一科「教示」有四項內容：第一是羯磨（karma，業，行為），第二是奪行（duoxing，剝奪修行資格），第三是執事（zhishi，負責事務），第四是白告（baigao，稟告）。根據經文進行劃分。在這四項內容中，首先是令其拜見僧團。『應』字以下兩句是關於作務（zuowu，勞作）。『乃』字以下三句是說明住處。『若眾』以下四句是說明共同利益。『身』字以下五句是說明座位次序。『乃至』以下六句是說明供給。經文中相同而沒有另外列出的，可以參考《師資篇》。《十誦律》中，首先是規定在僧團處所不同。《五分律》（有說法認為這是根據正式作法時的情況，需要詳細考察）。第二是規定共同犯戒各自安坐，恐怕產生同伴心理而沒有慚愧心。第三是規定在明顯之處，文中的意思自然顯現。在第五項中，《善見律》首先說明有因緣可以稟告停止作法。『若』字以下說明白天捨棄晚上進行。說明沒有出去必須稟告，是因為相當於一天的時間。《十誦律》中，第六項也允許夜晚，但仍然規定了時間限制。本宗認為，稟告停止的時間長短都可以。《四分律》中，首先說明在捨棄之前要開示捨棄。『若』字以下說明白行（baixing，白衣的修行）。『彼』字以下說明接受禮儀作為使者。上面說明同類，下面說明下眾。在第六項中，有八件事：第一、第二、第三項一起，是關於在外寺而非寺院內。第四、第五項是針對客比丘，進入和出去要區分。第六、第七項是根據處所，有人和無人來區分。第五、第八項各自為一件事。『徐行』是指緩慢行走，簡化快速行走的人，不稟告不算犯戒。多人同住一屋，不算別住。另外，在八件事中，前五項和第八項因為沒有稟告所以失去資格。第六、第七項不是故意失去資格。註釋說，『已得』是指之前已經進行過的。『日未得』是指失去資格的那一天。如果之後重新進行，只要繼續之前已經得到的，補足之前的數量即可。在第七項中，首先是稟告一位比丘的方法。前往其他寺院的客比丘等都可以參照這種方法稟告。文中的『大德僧聽』是傳抄的錯誤。應該說『大德一心念』，因為這是稟告其他人的方法。如果五人以下，是稟告眾多人的方法。如果根據對僧團稟告，應該說『僧聽』。而說『諸大德』是因為不是僧團的作法，只是不能分別稟告，所以簡化了。之後說戒的稟告才可以稱為僧。『有』字以下是稟告客僧的方法。比丘中有德望的人必須與常人不同。『其』字以下是指稟告僧團的方法。說戒等是指一切眾人聚集的時候。在第八項中，《十誦律》說明前往其他寺院。如果到達后立即前往，恐怕違反稟告的規定。

【English Translation】 English version: Among the nine methods of instruction, the first section, 'Teaching,' has four contents: first, karma (action); second, duoxing (deprivation of the right to practice); third, zhishi (responsibility for affairs); and fourth, baigao (reporting). These are divided according to the text. Among these four contents, the first is to have them meet the Sangha. The two sentences following '應' (ying, should) are about zuowu (labor). The three sentences following '乃' (nai, then) explain the dwelling place. The four sentences following '若眾' (ruo zhong, if the assembly) explain the common benefits. The five sentences following '身' (shen, body) explain the order of seating. The six sentences following '乃至' (naizhi, and so on) explain the provisions. Items that are the same in the text and not listed separately can be referred to in the 'Teacher and Disciple' section. In the 《Ten Recitation Vinaya》, the first is the regulation that the location in the Sangha is different. 《Five-Part Vinaya》 (some say this is based on the situation at the time of formal practice, which needs to be examined in detail). The second is the regulation that those who jointly violate the precepts should sit separately, lest they develop a companion mentality and have no sense of shame. The third is the regulation that it should be in a conspicuous place, and the meaning of the text is naturally revealed. In the fifth item, the 《Good View Vinaya》 first explains that there is a reason to report the suspension of the practice. The part following '若' (ruo, if) explains abandoning during the day and practicing at night. It explains that if one has not gone out, one must report it, because it is equivalent to one day's time. In the 《Ten Recitation Vinaya》, the sixth item also allows for nighttime, but still stipulates a time limit. The sect believes that the length of time for reporting the suspension is acceptable. In the 《Four-Part Vinaya》, the first explains that one should indicate abandonment before abandoning. The part following '若' (ruo, if) explains baixing (lay practice). The part following '彼' (bi, that) explains accepting etiquette as a messenger. The above explains the same kind, and the below explains the lower assembly. In the sixth item, there are eight matters: the first, second, and third items together are about being outside the temple rather than inside the monastery. The fourth and fifth items are for guest bhikkhus, and entering and exiting must be distinguished. The sixth and seventh items are distinguished according to the place, whether there are people or not. The fifth and eighth items are each one matter. '徐行' (xu xing, slow walking) refers to walking slowly, simplifying those who walk quickly, and not reporting is not considered a violation. Living in the same house with many people is not considered separate living. In addition, in the eight matters, the first five and the eighth are disqualified because they were not reported. The sixth and seventh items are not intentionally disqualified. The commentary says that '已得' (yi de, already obtained) refers to what has already been done before. '日未得' (ri wei de, the day not obtained) refers to the day of disqualification. If it is done again later, just continue what has already been obtained and make up the previous amount. In the seventh item, the first is the method of reporting one bhikkhu. Guest bhikkhus who go to other monasteries can refer to this method of reporting. The '大德僧聽' (da de seng ting, may the venerable Sangha listen) in the text is a transcription error. It should say '大德一心念' (da de yi xin nian, may the venerable one-mindfully consider), because this is the method of reporting to others. If there are five or fewer people, it is the method of reporting to many people. If reporting to the Sangha, it should say '僧聽' (seng ting, may the Sangha listen). Saying '諸大德' (zhu da de, all venerable ones) is because it is not the practice of the Sangha, but it is simplified because it cannot be reported separately. The reporting of precepts later can be called Sangha. The part following '有' (you, have) is the method of reporting guest monks. Bhikkhus with virtue and reputation must be different from ordinary people. The part following '其' (qi, that) refers to the method of reporting to the Sangha. Saying precepts and so on refers to the time when all people gather. In the eighth item, the 《Ten Recitation Vinaya》 explains going to other monasteries. If one goes immediately after arriving, it is feared that one will violate the regulations of reporting.

失宿故也。五分明出界。九中四分欲白不及非意故開。十誦初明見客執儀。若下次明有病遣白。詞句闕略故。指四分即前所引。五分明行時對境。指第五方五字錯合作三字。評量中初科為四。初嗟悔法不行。當隋唐之世僧英極眾佛法大興尚云亦少。況今末法焉可言哉。六聚懺法墜地久矣。僧徒造惡穢跡叵言。或臨布薩則安坐默然抱過畢生死猶無悔。豈非妙藥雖留毒氣深入不肯服耶。悲夫縱下二責棄制從化。初出過。餘下斥非。上三句責其取捨。真誠為道義必兼行。不當厭小忻大。但下三示其懺別。皆下出其情狀。以制懺指定犯相對眾折辱。況行別住奪行苦役羞愧不為。化懺不爾故多行之。業由羞結者造業自纏對人。覆諱覆故罪積於心。積故業更滋廣。是則罪種轉盛。徒懺何為。此下四結勸須依。次科為二。初明不滿可否。若行下明日滿依法。初中前示異說。或云盡行日滿。或隨行少日。或都不行。若上根從急宜用初師。若下流機緩則依十誦不行別住出罪得成。今取盛行頗合時機不違聖教矣。今下次顯今所取。初彼引所傳用彼徴。此者用十誦緩文徴此宗急教。義須取中故云相準。徴證也。雖然下約義加改。初教改易羯磨。后諸白羯磨即六夜出罪等當下令白僧問和。后二乞詞羯磨並準不滿牒之。六夜中注云竟者謂行日滿者

。羯磨中如前即索欲問和等。白告中初科前明白僧法。若客下白別人法。白僧又二。初即座白法。若行下餘日白法。次科初示同。唯下顯別反明。別住不常在僧非日日白僧。但行法制必僧中不得同宿。恐有濫行故注示之。三中本由懺易故使犯數。提吉多犯舉以為況。故云如波逸提等。四中各壞二法者。且如本犯漏失行百日別住已行一月復犯前戒。還依百日治之故云本日也。六夜亦爾已行五夜再犯本罪重行六夜。然本日治法無別羯磨。但是再加覆藏六夜二法。如別述者即隨機羯磨及疏中。出罪中乞及羯磨並先牒覆藏次牒六夜。后云從僧乞出罪方是今法。又覆藏中先牒所犯。或下次牒覆日。已下三牒乞詞。僧已下四牒得法。我某甲下牒已行日。六夜中有三。初牒乞二得法三已行。細對羯磨分之不可粗讀(六夜法中先牒覆藏亦爾)。誡敕中初泛明持毀。佛住滅后勝劣有殊據受猶同。行果全異行者下正誡能悔有三。初喜其已懺。故下二勸其堅持。初引文勸。應即僧祇。梵云絳賴叉此云無憂。即佛生處樹華。喻其殊勝也。或翻青蓮華喻其清凈。頗合文意。縱下舉難。勸論即善見。如是下三結告隨機。並下兼示來報。經續云后得為人。復受黃門二形無根等報故云等也。◎

◎第三偷蘭從生中初標名。若下引示彼律分三階。三

懺如文次列初二兩篇。各三方便。遠者犯吉次近皆蘭。蘭有三品。初篇近者上品。初篇次者二篇近者並中品。二篇次者下品懺法與提同者。如下可見。自性中初示名。不從他生故云自性。當體是果故云獨頭。上品中僧食具即十方常住十方現前即如亡物未羯磨時。通望十方無滿五義。且舉四相。等取二逆淫非道殺非人之類。中品破羯磨者簡法輪故。僧殘境者為他出不凈也。及殘中諸果蘭如觸二形黃門發爪相觸之類皆中品攝。下品中三處毛腋下及大小便道灌下部者。謂以酥油灌身下分(西國耽欲者多然)。石字上合有木字。木缽同外道。石缽濫佛。律中凡事濫外道者皆制蘭罪。如草衣葉衣鳥毛衣皮衣餐風服氣等皆下品攝。僧祇即下品四分教人。初篇歸上品次篇歸中品。故云輕重同上。次懺儀中初乞分二。先引論示乞請對悔通三品。受懺單白此局上品。今下次明陳乞。又三初明集僧。懺主作白受懺為僧。所量不入僧數故須五人已上。次明具儀先下三正陳。乞詞中且據不憶言之憶須稱數。二中清凈比丘必約自無三根解通律藏發己信敬者。方可請之。三中答法雲重罪者文誤。罪字合在遮字下。四中指前後者前即僧殘。后即提中五中略余詞者。續云懺悔則安樂不懺悔不安樂。憶念犯發露知而不敢覆藏愿大德憶我清凈戒身具足清凈布

薩。六中準后或作汝自責心於義皆通。七名立誓欲以答詞連上。故以標數在下。結告中初指前所出。前之儀式乃準本律多論兩文共成。然彼此互缺故云各題也。準前論文有四。一乞懺二請主三白和四對悔缺此三法。本律有五則無一三故云不整蝢也。今下明安布。且下例通餘罪。小眾中初科先引十誦判定。以懺主白和身外非僧故無單白。次引四分釋妨。彼即以別望僧為小。此就僧中對事用人為小。恐執彼文為妨故準僧祇例決。上卷即集僧篇。次懺法中。初須乞者以懺主未作白猶在僧數故注同上。餘者二字標下六法。二問邊者應云諸大德若大德聽我受某甲比丘懺悔者我當受(餘人答云爾)。文列七法而以請主為初。止於第六者或是去留無在。或可意在不立。欲示中下二品次第漸降。或恐僧別相參。如是思之。后一人法可解。懺波逸提結前中。初示事稀所以。然下明須出之意。文下顯前文可準。生后中標云四篇。據后懺法合云三篇。疑是字誤。或可吉羅離惡作惡說。或可提中開三十九十故云四耳。正示中初文識不疑者約能犯人。善宜名種據受懺者宜合作知。同篇合懺上篇可爾。若吉羅中覆藏根本雖是同篇亦不合懺。異聚可知。次科當隨憶忘。不可一例。三中又六。初敘愚教。或下列非相。六種自分預是罪者以不知犯。漫云預

【現代漢語翻譯】現代漢語譯本薩。六中，準后或作『汝自責心』，在義理上都講得通。七名，是立誓要用答詞連線上文，所以用標號放在下面。總結陳述中，首先指明前面所提出的內容。前面的儀式是依據《根本律》和多種論著共同形成的，然而彼此之間互相缺失，所以說是各自有所遺漏。依據前面的論文有四項：一、請求懺悔；二、請求懺悔主持人；三、稟白僧眾；四、當面對悔。缺少這三種方法。而《根本律》有五種，卻沒有一、三，所以說是不完整。下面說明安排。『且下』可以類推到其他罪行。小眾中，首先引用《十誦律》來判定，因為懺悔主持人在稟白僧眾之外，並非僧人，所以沒有單獨稟白的說法。其次引用《四分律》來解釋妨礙。那裡是以個別面對僧眾為小，這裡是就僧眾中針對事件用人為小。恐怕有人執著于那裡的說法而產生妨礙，所以依據《僧祇律》的例子來決定。上卷指的是集僧篇。其次是懺悔的方法中，首先需要請求者，因為懺悔主持人還沒有作稟白，仍然在僧眾之數，所以註釋說『同上』。『餘者』二字標明下面的六種方法。二、詢問方面，應該說：『諸位大德，如果大德們允許我接受某甲比丘的懺悔，我就接受。』（其他人回答說：『是的』）。文中列出七種方法，而以請求主持人為首，只到第六種就停止了，或許是省略了，或許是意在不設立，想要顯示中下二品的次第逐漸降低，或許是恐怕僧眾的差別互相摻雜，這樣思考。後面一人之法可以理解。懺悔波逸提（Payattika，一種罪名）連線前文中間部分。首先說明事情稀少的原因。『然下』說明必須提出的意思。文下顯示前面的文章可以參照。『生后』中標明『四篇』。根據後面的懺悔方法，應該說是『三篇』。懷疑是字誤，或許是吉羅（kukkritya，惡作）離開惡作惡說，或許是在提（Prayascitta，懺悔）中開出三十九十，所以說是『四』。正式說明中，首先文章識別不懷疑的人，是就能夠犯罪的人而言。『善宜名種』是根據接受懺悔的人，應該寫作『知』。『同篇合懺』，上篇可以這樣。如果是吉羅（kukkritya，惡作）中，覆藏根本，即使是同篇也不能懺悔，不同類別可以知道。其次，這一科應當隨著記憶和遺忘，不能一概而論。三中又有六，首先敘述愚癡的教導。『或下』列出非相。六種自分預先是罪的人，是因為不知道犯，隨便說『預』

【English Translation】 English version Sa. In the sixth case, 'zhun hou' or 'ru zi ze xin' (self-reproachful mind) are both acceptable in meaning. The seventh, 'li shi' (establishing a vow), intends to connect the answer to the previous text, so the numbering is placed below. In the concluding statement, it first points out what was mentioned earlier. The preceding ceremony is based on the Vinaya-matrka (fundamental rules) and various treatises combined, but they are mutually incomplete, hence the statement that each has omissions. According to the previous text, there are four items: 1. Requesting repentance; 2. Requesting a repentance leader; 3. Informing the Sangha; 4. Repenting face-to-face. These three methods are missing. The Vinaya-matrka has five, but lacks one and three, hence the statement that it is incomplete. Below explains the arrangement. 'Qie xia' (moreover, below) can be analogized to other offenses. In a small assembly, it first cites the Sarvastivada-vinaya (Ten Recitations Vinaya) for judgment, because the repentance leader is outside the Sangha when informing the Sangha, so there is no separate informing. Secondly, it cites the Dharmaguptaka-vinaya (Four-Part Vinaya) to explain the obstruction. There, facing the Sangha individually is considered small; here, using people for events in the Sangha is considered small. Fearing that someone might cling to that statement and create an obstruction, it decides according to the example of the Mahasanghika-vinaya (Sanghika Vinaya). The upper volume refers to the Sangha assembly chapter. Secondly, in the method of repentance, first, the requester is needed, because the repentance leader has not yet made an announcement and is still within the Sangha, so the note says 'same as above'. The two words 'yu zhe' (the rest) mark the following six methods. 2. Regarding the question, it should be said: 'Venerable elders, if the elders allow me to accept the repentance of Bhikshu (monk) A, I will accept it.' (The others answer: 'Yes'). The text lists seven methods, with requesting the leader as the first, stopping at the sixth, perhaps it was omitted, or perhaps it was intended not to establish it, wanting to show the gradual decrease in the order of the middle and lower grades, or perhaps fearing that the differences of the Sangha would be mixed together, think in this way. The method of one person later can be understood. Repenting Payattika (a type of offense) connects the middle part of the previous text. First, explain the reason for the rarity of the matter. 'Ran xia' (however, below) explains the meaning of having to bring it up. The text below shows that the previous text can be referred to. 'Sheng hou' (after life) marks 'four sections'. According to the repentance method later, it should be said 'three sections'. Suspect it is a typo, or perhaps kukkritya (remorse) leaving bad actions and bad speech, or perhaps in Prayascitta (expiation) opening thirty-nine ten, so it is said 'four'. In the formal explanation, first, the article identifies those who do not doubt, referring to those who are able to commit offenses. 'Shan yi ming zhong' (good should be named species) is based on the person receiving repentance, it should be written 'zhi' (know). 'Tong pian he chan' (same chapter combined repentance), the upper chapter can be like this. If it is kukkritya (remorse), concealing the root, even if it is the same chapter, it cannot be repented, different categories can be known. Secondly, this section should follow memory and forgetting, and cannot be generalized. There are six more in three, first narrating the foolish teaching. 'Huo xia' (or below) lists non-characteristics. The six kinds of self-divided pre-existing sins are because they do not know the offense, casually saying 'pre'

入此篇者。則懺之或迷忘者謂疑不識。或直牒迷忘而懺者。如下結示。或違教罪或不學無知故云罪非逃也。故下勸令依法。水鏡清明而又過之故云逾也。彼即能懺此即受懺者。何下徴釋所以。三報現報生報后報也。餘下指廣。三十標中本是僧法由界僧少次開二位。就下二位皆是別法。但事儀有別故兩分之。僧法中。財是犯緣心是業本罪是已成之業。必能感報。雖具三舍得名唯據舍財。就意正在舍心。心舍罪除衣仍清凈故復還之。立此四科括懺盡矣。舍財中。舍法差別從寬至狹四重料簡。初僧尼相對。僧舍下就僧分自他。簡去蠶綿一戒。二下他中分道俗。次簡畜貿兩戒。通下道中分通局復簡乞缽一戒。言局有二。一局當界二局僧中。通則反之。故云餘二十六等。定體中初科。三五者三即長離販賣。五即更加乞受。上三最數。下二次之。故云通犯否。余戒非無但是稀耳。長體中初科前明六物。若下明百一物。受持則一向不說。不受則有說不說。如雨衣覆瘡衣等。縱不加法並不須說。余衣巾等即同長物須說。二隨百一者若合加受法已見上科。此謂一向不須加者。故別簡之。屩音腳草履也。十六枚器釜瓶各二。盆蓋杓各四。僧尼俱開說不說異。三中言隨重物者謂隨身所須八穢體非。被褥用重既不入凈故無長過。四中初正明。不

下斥古初引古非。今下顯今解。初示正義不下簡部別。四分多論如長衣戒引。五中五種緣開上三並未入下二約已入。相染指上者亦即長戒。如十日中皆得衣。初日為能染餘日為所染。皆隨能染判犯。離衣中隨二三者謂須提名別牒。非下遮濫。販賣標中三事名相各別。前戒已分不重引也。明入舍中初列輕物入舍。佛所開物犯者數故。若下次明重物不入。由佛不聽為之稀故。總別中初明別舍別還罪得合懺。若下次簡舍衣有染不染。三十戒中唯五。長有相染義。謂衣中有三。十日月望急施及長缽長藥為五。此明唯畜長制須盡舍。離衣販乞等隨別舍之不盡相染。忘見標中謂懺長罪。舍衣時遺忘不盡及懺罪已方見忘物。而染不染別故須辨之。正明中初科上二句示義。決字古記云。字誤合作污(有節決字在下於文非便)。若下辨相染。初明不染由入凈故。前舍說凈即是二法。若還財下染次明相染。田未說凈無法簡故。前財即已懺者。乞販亦舍者但使忘物是長不論舍者是長非長。次科初示見物作念意欲不染。此下斷犯謂才見忘物即有屬己之念故曰前生。前心已染方起施心故判不成。文下引證舍謂舍懺。遣即與人反明不懺不成施故。三中簡其所忘。余戒本非貪畜。但是受納乖方故不相染。三長反此故有染也。四中謂舍財者恐有所忘。決

【現代漢語翻譯】現代漢語譯本前文駁斥了古代的觀點，認為其引用古代的說法是不正確的。現在闡明目前的解釋。一開始就展示了正確的含義，而不是簡單地進行部門區分。《四分律》和《多論》中，例如關於長衣戒的引用。五中指五種因緣，開許了前面三種，但並未包括後面兩種，後面兩種是關於已經擁有的情況。『相染』指的是上面的情況，也就是長衣戒。例如，在十日之中都可以獲得衣服，第一天是能染，其餘的日子是所染，都根據能染的情況來判斷是否犯戒。關於離衣，隨二或三者，指的是必須提名並分別說明。『非下遮濫』是爲了防止濫用。在販賣的標題中，三件事物的名稱和性質各不相同，之前的戒律已經區分過，所以不再重複引用。關於『明入舍中』，首先列出輕微的物品進入住所，因為這是佛陀所允許的，所以犯戒者會受到懲罰。如果接下來闡明重物不進入，因為佛陀不允許這樣做，所以這種情況很少見。在『總別中』，首先說明分別捨棄和分別歸還的罪可以合併懺悔。如果接下來簡化捨棄的衣服有染污和未染污的情況。三十戒中只有五種，長衣有相染的含義，指的是衣服中有三種情況：十日、月望、緊急施捨，以及長缽、長藥這五種情況。這裡說明只有儲存長衣才需要全部捨棄。離衣、販賣、乞討等，根據分別捨棄的情況，不完全相染。在『忘見標中』，指的是懺悔長衣罪。捨棄衣服時遺忘不盡，以及懺悔罪后才發現遺忘的物品，因為染污和未染污的情況不同，所以需要辨別。在『正明中』，首先用上面的兩句話來揭示含義。『決』字，古代的記錄說，這個字錯誤地寫作『污』（有『節決』這個詞在下面，在文中不方便）。如果接下來辨別相染的情況。首先說明不染污是因為進入了清凈的狀態。前面捨棄時說清凈，這就是兩種方法。如果歸還財物，接下來染污，其次說明相染。田地沒有說清凈，沒有方法簡化。前面的財物是已經懺悔過的，乞討和販賣也是捨棄過的，只要遺忘的物品是長衣，無論捨棄者是長衣還是非長衣。下一個部分首先揭示看到物品時產生的念頭，意圖不染污。接下來判斷是否犯戒，意思是才看到遺忘的物品，就有了屬於自己的念頭，所以說『前生』。因為之前的心已經染污，才產生施捨的心，所以判斷為不成立。文下引用證明捨棄指的是捨棄懺悔。『遣』就是給予他人，反過來說明不懺悔就不能成立施捨。在三種情況中，簡化了所遺忘的東西。其餘的戒律本來就不是貪婪地儲存，只是接受和納入的方式不正確，所以不相染。三種長衣的情況與此相反，所以會相染。在四種情況中，指的是捨棄財物的人恐怕有所遺忘，決斷。

【English Translation】 English version The previous text refutes ancient views, arguing that their citations of ancient sayings are incorrect. Now, it clarifies the current interpretation. It begins by presenting the correct meaning, rather than simply categorizing by divisions. In the Four-Part Vinaya and the Multi-Treatise, for example, there are citations regarding the long robe precept. The 'five within five' refers to five conditions that permit the first three, but do not include the latter two, which concern situations where one already possesses something. 'Mutual defilement' (相染 xiāngrǎn) refers to the above situations, that is, the long robe precept. For example, within ten days, one may acquire robes; the first day is the 'defiler' (能染 néngrǎn), and the remaining days are 'defiled' (所染 suǒrǎn), and the judgment of whether a transgression has occurred is based on the 'defiler'. Regarding separation from robes, 'following two or three' means that one must name and separately explain them. 'Preventing abuse below' (非下遮濫 fēi xià zhē làn) is to prevent abuse. In the heading of 'selling', the names and natures of the three things are different; the previous precepts have already distinguished them, so they are not cited again. Regarding 'clarifying entering and relinquishing', it first lists minor items entering the dwelling, because this is permitted by the Buddha, so those who transgress are punished. If it then clarifies that heavy items do not enter, because the Buddha does not allow this, so this situation is rare. In 'general and specific', it first states that the sins of separately relinquishing and separately returning can be combined for repentance. If it then simplifies the situation of relinquishing robes that are defiled and undefiled. Among the thirty precepts, only five, the long robe has the meaning of mutual defilement, referring to three situations regarding robes: ten days, full moon, urgent giving, and the five situations of long bowl and long medicine. This clarifies that only storing long robes requires complete relinquishment. Separation from robes, selling, begging, etc., depending on the situation of separate relinquishment, are not completely mutually defiled. In 'forgetting and seeing', it refers to repenting of the sin of the long robe. Forgetting to completely relinquish when relinquishing robes, and discovering forgotten items only after repenting of the sin, because the situations of defilement and undefilement are different, so it is necessary to distinguish them. In 'correct clarification', it first uses the above two sentences to reveal the meaning. The character '決' (jué decision), ancient records say that this character is mistakenly written as '污' (wū dirty) (the word '節決' (jié jué decisive) is below, which is inconvenient in the text). If it then distinguishes the situation of mutual defilement. It first states that undefilement is because it has entered a state of purity. Previously, saying purity when relinquishing is these two methods. If returning property, then defilement, then it clarifies mutual defilement. The field has not said purity, there is no way to simplify. The previous property is what has already been repented of, begging and selling are also what has been relinquished, as long as the forgotten item is a long robe, regardless of whether the relinquisher is a long robe or a non-long robe. The next section first reveals the thought that arises when seeing an item, intending not to defile. Next, it judges whether a transgression has occurred, meaning that as soon as one sees the forgotten item, one has the thought of it belonging to oneself, so it is said 'previous life' (前生 qiánshēng). Because the previous mind has already been defiled, only then does the mind of giving arise, so it is judged as not established. The text below cites proof that relinquishing refers to relinquishing repentance. '遣' (qiǎn send) is giving to others, conversely clarifying that without repentance, giving cannot be established. In the three situations, it simplifies what has been forgotten. The remaining precepts are not originally greedily stored, but only the way of receiving and incorporating is incorrect, so they are not mutually defiled. The situations of the three long robes are the opposite of this, so they will be mutually defiled. In the four situations, it refers to the person who relinquishes property being afraid of forgetting something, decision.

心預舍后見無染即須付彼。威儀中初明處置衣物。彼下後示舍衣儀相。初中前明別幞。若下示離合初明得合。謂三幞中別段同束也。又下示須離為分忘染故。長本有染由貪積故。離定無染受持物故。雜舍通者據本無染。但為舍還入凈故染故云通也。然據舍財未必有忘。但欲表示三品不同故須各幞。私釋。又為還財有隔日即座之異故須各處。離衣雖同即座受凈法異故復兩分。正說中初明和僧。雖不秉法須問表和成僧法故。以下引證雖通僧別必約盡界。制不別眾彌彰僧法故必先和。文相等者準文囑累。然下次正陳詞具列三物。出法如是未必齊具。次明舍心標中。財為犯境故是罪緣。罪是結業故能感報。心為業本故是罪因。今行悔法三種俱舍。故並云除。正明中初文又三。初敘相續。此下顯異若下示要。下指文者即律明舍。已僧不還者犯吉而不成盜決意可知矣。顯宗中初敘本宗。宗大乘者分通義也。虛通無系者因果推心也。即業疏云。舍財用非重知心虛通故。發言誠者即對僧舍也。言表于誠既陳舍詞。則無貪畜故云無滯結也。若下次明他部諸舍不同。如十誦二寶少者永舍。多付凈人作四方僧臥具。五分二寶入僧永棄。五敷永入常住。僧祇二寶入僧無盡財中。五臥具舍入僧隨僧用。善見金銀擲去了論長衣長缽。雨衣急施捨與僧

。已僧問須者應還僧。廣如諸部別行中。文中常住通二種。四方局常住常住。棄山水者即諸律二寶永棄也。即同此律者本宗亦有永舍之義。蠶綿違慈過重故須斬壞。乞缽損處事深故罰入廚。七日藥以味重故。齊七日者施僧過七日者與守園人。問。既同他律豈是虛通則與上文一何相反。答。酌情之教隨緣緩急知機而設故非一概。誡告中初科為五。初直勸。兩相勞擾者能懺所對皆徒為故。但下出不捨所以。見即識見性謂心性。口說解脫故云世表。行縛塵事故云庸陋。今下舉死事激勸。要必歸死者意謂必待至死而將去耶。太事即出家所為。經生猶言度世。但下舉勝行深勉。豈下引生下文。次科論中初句一切如法。本財即僧還者意。外財謂別得者以心斷故。本財既凈不染外財故並得受。第二句但未悔罪。不合先受止得非法之罪。由心斷故亦應得受。第三句但心不斷。當日餘日本異二財皆犯墮罪。前句心斷當日得受。此句不斷餘日尚犯可證行懺舍心為要。余句如疏者見戒疏捨墮中(舊指首疏非)。若羯磨中亦出三句。準有衣已舍罪未悔畜心不斷。墮此句罪同第三。故所不出。舍罪對僧乞中。初示威儀。口下次陳詞句。初囑聽稱名。二故畜下牒示兩舍。今從下正明求懺。牒犯中又三。初約長財註文以物容染犯有過不過故須隨牒。若

【現代漢語翻譯】現代漢語譯本有僧人問，如果需要的東西應該歸還給僧團。詳細情況參見各部律典的別行篇。文中的『常住』有兩種含義：四方常住和局常住。捨棄山水，就是諸律所說的永遠捨棄二寶。如果與此律相同，本宗也有永遠捨棄的意義。蠶絲棉違背慈悲心，罪過嚴重，所以必須斬斷破壞。乞食的缽損壞，事情重大，所以處罰入廚房。七日藥是因為味道濃重。齊七日是指佈施給僧人的東西超過七日，就給守園人。問：既然與其他律相同，難道不是虛通嗎？這與上文的說法不是相反嗎？答：這是酌情處理的教導，隨順因緣的緩急，瞭解時機而設立的，所以不能一概而論。誡告中，第一科分為五部分。首先是直接勸告。兩相勞擾，是指能懺悔的人和所懺悔的對象都是徒勞的緣故。『但』字以下說明不捨棄的原因。『見』是指識見性，也就是心性。口說解脫，所以說是『世表』。行為被塵事束縛，所以說是『庸陋』。現在舉死亡之事來激勵勸勉。『要必歸死者』，意思是難道一定要等到死後才拿走嗎？『太事』是指爲了出家所做的事情。『經生』猶如說度過一生。『但』字以下舉殊勝之行來深刻勉勵。『豈』字以下引出下文。第二科是論述，第一句是『一切如法』。『本財』是指僧團歸還的東西。『外財』是指另外得到的，因為心已斷除。本財既然清凈，不染外財，所以都可以接受。第二句是『但未悔罪』。不應該先接受，只能得到非法的罪過。因為心已斷除，所以也應該可以接受。第三句是『但心不斷』。當日剩餘的，日本不同的兩種財物都犯墮罪。前一句是心已斷除，當日可以接受。這一句是不斷除，剩餘的日子仍然犯墮罪，可以證明行懺悔捨棄心是重要的。其餘的句子如疏中所說，參見戒疏捨墮中（舊指首疏非）。如果在羯磨中也說出三句。準有衣已舍罪未悔畜心不斷。墮此句罪同第三。故不特別提出。舍罪對僧乞中。首先是**儀。口下是陳述詞句。首先是囑咐聽聞稱名。第二是『故畜下』，牒示兩種捨棄。現在從『今從下』正式說明求懺悔。牒犯中又有三點。首先是約長財註文，因為物品容易被污染，犯有過失，所以必須隨牒。

【English Translation】 English version A monk asked: 'Should items needed be returned to the Sangha (community of monks)?' This is extensively discussed in the separate sections of various Vinaya (monastic codes). The 'permanent' (nitya) mentioned in the text has two meanings: 'permanent in all directions' (sarva-dik-nitya) and 'locally permanent' (sthāna-nitya). Abandoning mountains and waters is equivalent to the Vinaya's concept of permanently abandoning the two treasures (Buddha and Dharma). If it aligns with this Vinaya, our school also has the meaning of permanently relinquishing. Silk floss violates compassion (karuna) excessively, hence it must be cut and destroyed. Damage to the alms bowl (patra) is a serious matter, thus the penalty is confinement to the kitchen. 'Seven-day medicine' (saptāha-bhaiṣajya) is because of its strong flavor. 'Completing seven days' refers to offering to the Sangha; if it exceeds seven days, it is given to the garden keeper. Question: If it is the same as other Vinayas, isn't it a 'empty connection' (śūnya-saṃbandha)? How does this contradict the previous text? Answer: This is a teaching of discretionary handling, established according to the urgency of conditions and understanding the situation, so it cannot be generalized. In the admonishments, the first section is divided into five parts. First is direct advice. 'Mutual disturbance' (anyonya-viheṭhana) means that both the one who confesses (kṣamayati) and the object of confession are in vain. The word 'but' (kintu) below explains the reason for not abandoning. 'Seeing' (darśana) refers to seeing the nature, which is the nature of the mind (citta). Speaking of liberation (moksha) with the mouth is why it is called 'worldly appearance' (loka-pratibhāsa). Actions are bound by worldly affairs, so it is called 'vulgar and lowly' (prākṛta). Now, the matter of death is raised to encourage and exhort. 'Must necessarily return to death' (maraṇa-gati) means, must one necessarily wait until death to take it away? 'Great matter' (mahā-artha) refers to what is done for ordination (pravrajya). 'Passing through life' (jīvita-vyaya) is like saying passing through a lifetime. The word 'but' below raises superior practices to deeply encourage. The word 'how' (katham) below introduces the following text. The second section is discussion; the first sentence is 'everything according to the Dharma' (sarva-dharma-anudhārmatā). 'Original property' (mūla-dhana) refers to what the Sangha returns. 'External property' (bāhya-dhana) refers to what is obtained separately, because the mind has been severed. Since the original property is pure and does not contaminate external property, both can be accepted. The second sentence is 'but not yet repented of the sin' (pāpa-apatti-atikrama). One should not accept it first, only the sin of illegality (adharma) can be obtained. Because the mind has been severed, it should also be acceptable. The third sentence is 'but the mind is not severed' (citta-anatikrama). The remaining items of the day, the two different properties of Japan, all commit a downfall offense (pattaniya). The previous sentence is that the mind has been severed, and it can be accepted on that day. This sentence is that if it is not severed, the remaining days still commit a downfall offense, which proves that performing repentance and abandoning the mind is important. The remaining sentences are as explained in the commentary, see the section on abandoning downfall offenses in the Vinaya Commentary (formerly referring to the first commentary, not this one). If the Karma (ritual) also states three sentences. 'According to having clothes, having abandoned the sin, not yet repented, and the mind not severed.' The sin of this sentence is the same as the third. Therefore, it is not specifically mentioned. In the request to the Sangha for abandoning the sin. First is the **ceremony (vidhi). Below the mouth are the statements. First is instructing to listen and calling the name. Second is 'therefore possessing below', indicating the two abandonments. Now, from 'now from below' formally explaining seeking repentance. There are also three points in indicating the offense. First is the annotation on long property, because items are easily contaminated and offenses are committed, so it must be indicated accordingly.

有過者應于不說凈上加之。次約離衣注中三段。上簡長離牒相通局。次明借衣不須舍。下標長財用壞。正乞中註文云不具者彼但云合掌說罪名種作如是懺。今以義加之。二請主簡人中初文前約犯重簡五八十成邊罪。具戒成二滅(準通十三難人皆不得請)。下約輕罪簡。次科佛言即律文。上句制所對。下句制能懺。三中初示古。彼謂但不與同犯即堪對懺。不必全凈。此下斥非。初句略斥。彼下決通初決五分開意。今下申今不開。上二句義判律下準例。即說戒中文。請法中初標示。應下具儀大下出法。三中初問和二作白三受懺。白中長離合牒。長財用壞並是出法。隨時有無不可謹誦。第四說持破中初教量宜。若下次出法式。初示畜長過。涅槃即訶八不凈中文。彼云。若人受畜八不凈財我非彼師彼非我弟子等。次示離衣過。初敘佛本制。今下示破毀因果。出大論者如標宗引。乃至下合示二戒余習。如是下勸令從要。但犯下教觀機宜。次科總分中。初文三位中初是根本后是從生。中一望前為從生望后名根本故兼二名。言三罪者謂犯本罪已最先覆藏及著用犯舍衣。復經僧說戒默妄語各得一吉罪。后從生六品者即於三吉之下各有初夜二夜覆藏。二罪共為六罪。合上三罪則為九品。若據羯磨止存八品。除根本覆藏一吉。直於根本罪上

立二品從生。究理為論。疏爲了義。並下結示。以世多誦語不問有無故此囑累重言。即上並據等三句。若欲易曉略為圖示。

┌一根本覆藏(一吉復生二罪)─(一經夜覆藏　一吉　二展轉覆藏　一吉)

如畜長犯提─(一根本罪出生三罪)┤二著用犯舍衣(一吉復生二罪)─(一經夜覆藏　一吉　二展轉覆藏　一吉)

└三經說戒默妄(一吉復生二罪)─(一經夜覆藏　一吉　二展轉覆藏　一吉)

次請懺主。上二句標舉。次二句遮濫。應下正請。即向所請者謂波逸提懺主。別示中懺六品。文根本且舉長離從生備出六品。行懺者臨事加減。問。所以覆藏但至二夜者。答。且舉二夜以明展轉故言二罪。若覆多日即應多品。問。何名隨夜展轉。答。如經一夜望覆根本一罪。二夜即覆初夜。三夜復覆二夜。如是相望乃至百千皆名展轉。所以前羯磨中牒百夜覆藏等(舊云。所以但至二夜者恐犯無窮之過謬矣)。懺三種中。初文根本即最初覆藏。著用捨墮下合有衣字。律論俱結罪者指所出也。默妄同此者亦謂彼論同此律也。懺法中初指請法。由是同篇不須更請。即對前主直爾陳悔。但下懺本罪。三中令前悔者。今時行事宜依此式。正

【現代漢語翻譯】現代漢語譯本確立二品罪，從初犯開始。深入研究其道理，作為論述的依據。疏通經文，爲了闡明其意義。以上是總結和指示。因為世人大多隻是誦讀經文，而不追問其中有無實際意義，所以特別囑咐，重複強調。即上面包括『並據』等三句。如果想要容易理解，可以略微圖示如下： ┌一、根本覆藏（一次吉慶復生，兩次罪過）─（一、經過一夜覆藏，一次吉慶；二、輾轉覆藏，一次吉慶）如畜長犯提─（一次根本罪出生，三次罪過）┤二、著用犯舍衣（一次吉慶復生，兩次罪過）─（一、經過一夜覆藏，一次吉慶；二、輾轉覆藏，一次吉慶） └三、經說戒默妄（一次吉慶復生，兩次罪過）─（一、經過一夜覆藏，一次吉慶；二、輾轉覆藏，一次吉慶）接下來是請懺主。上面兩句是標舉，接下來兩句是防止氾濫。『應下』是正式請求。即向所請求的，是指波逸提(Pācittiya)（一種罪名）的懺主。特別指出懺悔的六品罪。文中根本罪，且舉長離罪，從初犯開始，備出六品罪。行懺悔的人，臨事可以加減。問：為什麼覆藏罪只到兩夜？答：且舉兩夜，是爲了說明輾轉的緣故，所以說兩次罪過。如果覆藏多日，就應該增加品數。問：什麼叫做隨夜輾轉？答：如經過一夜，望覆根本罪一次。兩夜，即覆初夜。三夜，又覆二夜。這樣互相望覆，乃至百千，都叫做輾轉。所以前面的羯磨(Karma)（業）中，牒百夜覆藏等（舊說：所以只到兩夜，是恐怕犯下無窮的過錯）。懺悔三種罪中，初文根本罪，即最初覆藏。『著用捨墮下』，應合有『衣』字。律論都結罪的，是指所出處。『默妄同此者』，也是說彼論與此律相同。懺法中，首先是指請法。由於是同一篇，所以不需要再次請求。即對著前面的懺主，直接陳述悔過。『但下懺本罪』，三種罪中，令前悔過者。現在行事，應該依照這個模式。正文

【English Translation】 English version Establishment of the two grades of offenses, starting from the initial offense. Thoroughly investigate the principles, as the basis for discussion. Elucidate the scriptures to clarify their meaning. The above is a summary and instruction. Because most people only recite the scriptures without questioning their actual meaning, special instructions are given, with repeated emphasis. That is, the above includes the three sentences such as 'and according to'. If you want to make it easier to understand, you can slightly illustrate it as follows: ┌1. Fundamental Concealment (One auspicious rebirth, two offenses) ─ (1. Concealment overnight, one auspicious; 2. Repeated concealment, one auspicious) As in keeping possessions, violating the Nissaggiya Pacittiya (A type of offense) ─ (One fundamental offense arises, three offenses)┤2. Wearing and violating the Nissaggiya (A type of offense) for robes (One auspicious rebirth, two offenses) ─ (1. Concealment overnight, one auspicious; 2. Repeated concealment, one auspicious) └3. Speaking falsely in the context of the Vinaya (Monastic rules) and remaining silent when one should speak (One auspicious rebirth, two offenses) ─ (1. Concealment overnight, one auspicious; 2. Repeated concealment, one auspicious) Next is inviting the confessor (the one who leads the confession). The above two sentences are an introduction, and the next two sentences are to prevent generality. 'Should be below' is a formal request. That is, the one being requested refers to the confessor of Pācittiya (A type of offense). Specifically point out the six grades of offenses for confession. In the text, the fundamental offense, and the example of the offense of prolonged separation, starting from the initial offense, fully presents the six grades of offenses. The person performing the confession can add or subtract according to the circumstances. Question: Why does the concealment offense only go up to two nights? Answer: Two nights are mentioned to illustrate the reason for repetition, hence the saying of two offenses. If concealed for many days, the number of grades should be increased. Question: What is meant by repetition following the night? Answer: For example, after one night, the fundamental offense is concealed once. After two nights, the first night is concealed. After three nights, the second night is concealed again. Such mutual concealment, even up to hundreds or thousands, is called repetition. Therefore, in the previous Karma (Action) , the record of concealing for a hundred nights, etc. (The old saying: The reason why it only goes up to two nights is to avoid committing endless mistakes). Among the three types of confession, the initial text of the fundamental offense is the initial concealment. 'Wearing and violating the Nissaggiya' should include the word 'robe'. The fact that both the Vinaya (Monastic rules) and the Shastras (Treatises) conclude the offense refers to the source. 'Those who are silent and speak falsely are the same' also means that the Shastras are the same as the Vinaya. In the confession method, the first refers to requesting the Dharma (Teachings). Since it is the same chapter, there is no need to request it again. That is, directly confessing the transgression to the previous confessor. 'But the following is the confession of the original offense', among the three types of offenses, those who cause previous repentance. The current practice should follow this model. Main text.

悔中初明威儀。口下作法。準疏分文為八。初大德念者告令攝想也。二我某甲者牒己名號也。三故畜下張列種相定罪多少也。四今向發露者表無覆藏說罪本故。此之一句是懺本也。五懺則安樂者遠得禪果用適心形故曰二也(形安心樂為二)。六不懺下明為惡業纏縛。三途身既不安心寧懷樂也。七愿大德下請證明也。八戒身具足者前犯如染今懺順本故曰也。清凈布薩者自行內清見聞外凈。懺本犯已應成僧法。故得內外和合也(體凈內和應僧外和)。所以三說者表情重之勤也(多見誦語故為錄出)。詞中注云無著用等者。謂著用壞盡據有言之。已前乞懺及懺主白中皆牒。必若無者例須除去。故云自上並不須等。還衣中料簡中。初文兩判且據粗分。若準戒疏則有多別。彼云。三十戒中綿衣二寶三戒不對僧(綿衣斬壞二寶與俗)。二十七戒對僧舍四戒即歸二離二毛。非相染故(二離即聚蘭二毛謂黑白四並法服故無染過)。七日藥雖染制身外用亦即日還(長藥)。四戒經宿還以畜續故(十日月望急施長缽通上長藥為五長)。餘十八戒別別舍者。不須經宿非貪貯故(已上疏文)。今明五長準前多論但取畜斷不必經宿。若據宿還乃依本律。但世多專執。故須指破。是以二疏五長並經宿還。及此下文亦還循舊。次科為三初指時事。今不

【現代漢語翻譯】現代漢語譯本悔中初明威儀。口下作法。準疏分文為八。初大德念者告令攝想也。二我某甲（某甲指代人名）者牒己名號也。三故畜下張列種相定罪多少也。四今向發露者表無覆藏說罪本故。此之一句是懺本也。五懺則安樂者遠得禪果用適心形故曰二也(形安心樂為二)。六不懺下明為惡業纏縛。三途身既不安心寧懷樂也。七愿大德下請證明也。八戒身具足者前犯如染今懺順本故曰也。清凈布薩（佛教一種儀式）者自行內清見聞外凈。懺本犯已應成僧法。故得內外和合也(體凈內和應僧外和)。所以三說者表情重之勤也(多見誦語故為錄出)。詞中注云無著用等者。謂著用壞盡據有言之。已前乞懺及懺主白中皆牒。必若無者例須除去。故云自上並不須等。還衣中料簡中。初文兩判且據粗分。若準戒疏則有多別。彼云。三十戒中綿衣二寶三戒不對僧(綿衣斬壞二寶與俗)。二十七戒對僧舍四戒即歸二離二毛。非相染故(二離即聚蘭二毛謂黑白四並法服故無染過)。七日藥雖染制身外用亦即日還(長藥)。四戒經宿還以畜續故(十日月望急施長缽通上長藥為五長)。餘十八戒別別舍者。不須經宿非貪貯故(已上疏文)。今明五長準前多論但取畜斷不必經宿。若據宿還乃依本律。但世多專執。故須指破。是以二疏五長並經宿還。及此下文亦還循舊。次科為三初指時事。今不在懺悔的環節中，首先要明確威儀。在口頭上的做法是，依據疏文將內容分為八個部分。第一，『大德念者』是告知並使人收攝思緒。第二，『我某甲』是陳述自己的名號。第三，『故畜下』是張列各種情況，以確定罪行的輕重。第四，『今向發露者』表明沒有隱瞞，陳述罪行的根本原因。這一句是懺悔的根本。第五，『懺則安樂者』意味著能夠獲得禪定的果實，並使身心舒適，所以說是二（身安心樂為二）。第六，『不懺下』說明被惡業纏縛，身處三途，既然身心不能安定，又怎麼能懷有快樂呢？第七，『愿大德下』是請求證明。第八，『戒身具足者』是因為之前所犯的錯誤如同被污染，現在懺悔是爲了順應本來的清凈狀態。清凈布薩是指自己內心清凈，見聞外在事物也清凈。懺悔原本所犯的錯誤，應該遵循僧團的法規，所以能夠達到內外和諧（自身清凈，內心和諧，應和僧團，外在和諧）。之所以要說三遍，是爲了表達情意的鄭重和勤勉（因為經常見到誦讀，所以記錄下來）。詞中的註釋說『無著用等』，是指穿著用壞了就據實說有。之前的乞求懺悔以及懺悔主持人的陳述中都提到了。如果確實沒有，就應該刪除。所以說『自上並不須等』。在歸還衣物中的簡要說明中，最初的文句分為兩部分，暫且依據粗略的劃分。如果按照戒疏，則有多種區別。戒疏中說，三十戒中，綿衣、二寶、三戒不對僧（綿衣被斬壞，二寶歸還給俗人）。二十七戒對僧舍，四戒歸於二離二毛。不是因為相互污染的緣故（二離指的是聚蘭，二毛指的是黑白四種顏色，連同法服，所以沒有污染的過失）。七日藥雖然沾染了限制，在身體之外使用，也應該當天歸還（長藥）。四戒經過一夜才歸還，是因為畜養持續的緣故（十日、月望日緊急施捨長缽，連同上面的長藥，合稱五長）。其餘十八戒分別捨棄，不需要經過一夜，不是因為貪圖貯藏的緣故（以上是疏文）。現在說明五長，按照之前的多數論點，只取畜養的斷絕，不必經過一夜。如果按照經過一夜才歸還，則是依據根本律。但是世人大多專一執著，所以必須指明並破除這種執著。因此，二疏的五長都經過一夜才歸還，並且下面的文字也仍然遵循舊例。下一個科判分為三部分，首先指出時事，現在不……

【English Translation】 English version In the initial stage of repentance, the proper demeanor is first clarified. The procedure for oral recitation is based on dividing the text into eight parts according to the commentary. First, 'Great Virtues, be mindful' is to instruct and gather one's thoughts. Second, 'I, so-and-so' (so-and-so is a placeholder for a person's name) is to state one's name. Third, 'Therefore, possessing...' is to list the various circumstances to determine the severity of the offense. Fourth, 'Now I confess...' indicates that there is no concealment, and states the root cause of the offense. This sentence is the essence of the repentance. Fifth, 'Repentance brings peace and joy' means that one can attain the fruits of meditation and make body and mind comfortable, hence it is called two (body, peace, and joy are two). Sixth, 'Non-repentance...' explains being bound by evil karma. Since the body in the three lower realms is not at peace, how can one have joy? Seventh, 'May the Great Virtues...' is a request for verification. Eighth, 'Possessing the precepts fully' is because the previous offenses were like being defiled, and now repentance is to conform to the original pure state. 'Pure Uposatha' (a Buddhist ceremony) refers to one's own mind being pure, and what one sees and hears externally being pure. Repenting of the original offenses should follow the regulations of the Sangha (Buddhist monastic order), so that inner and outer harmony can be achieved (one's own purity, inner harmony, conforming to the Sangha, outer harmony). The reason for saying it three times is to express the sincerity and diligence of the intention (because it is often seen recited, it is recorded here). The note in the text says 'Unattached use, etc.' refers to truthfully stating that something is worn out from use. The previous request for repentance and the statement by the repentance master all mentioned it. If it is indeed not there, it should be removed. Therefore, it says 'From above, there is no need, etc.' In the brief explanation of returning clothing, the initial text is divided into two parts, based on a rough division. If according to the Vinaya commentary, there are many differences. The Vinaya commentary says, among the thirty precepts, the cotton clothing, two treasures, and three precepts are not returned to the Sangha (the cotton clothing is cut up, the two treasures are returned to laypeople). Twenty-seven precepts are returned to the Sangha, and four precepts are attributed to the two separations and two types of hair. It is not because of mutual defilement (the two separations refer to the Jula, and the two types of hair refer to black and white colors, along with the Dharma robes, so there is no fault of defilement). Seven-day medicine, although it is restricted from being used outside the body, should also be returned on the same day (long-term medicine). The four precepts are returned after one night because of the continuation of possession (ten-day, full moon day, urgent donation of a long bowl, along with the above long-term medicine, are called the five long-term items). The remaining eighteen precepts are abandoned separately, and do not need to be kept overnight, not because of greed for storage (the above is the Vinaya commentary). Now explaining the five long-term items, according to the previous majority view, only the cessation of possession is taken, and it is not necessary to keep them overnight. If according to returning them after one night, it is based on the fundamental Vinaya. However, most people in the world are exclusively attached to this, so it must be pointed out and this attachment broken. Therefore, the five long-term items in the two commentaries are all returned after one night, and the following text also still follows the old example. The next section is divided into three parts, first pointing out the current situation, now not...

下點非。然雖有據不可偏計。須知心斷當日可還必存畜心多日亦染。指破還用意在兩通。指上論者即多論初句。今且下取古。五長中長藥即還如上疏說。還法中初文前引開緣。大眾多者界廣人眾。隔明重集事成勞擾此一緣也。難集者同住縱少或有別緣。情和難遂此二緣也(準業疏分)。上二是他緣遠行即己緣。由此諸緣雖是五長即日便還應還彼者。彼即代受比丘展轉羯磨文不具出。今依刪補羯磨引之。白雲大德僧聽某甲比丘故畜(眾多若干)長衣犯捨墮此衣已舍與僧。若僧時到僧忍聽僧。今持是衣與某甲比丘。某甲比丘當還此比丘(準須提名)。白如是羯磨云。大德僧聽某甲比丘故畜眾多長衣犯捨墮。此衣已舍與僧。僧今持此衣與某甲比丘。某甲比丘當還此比丘。誰諸長老忍僧持此衣與某甲比丘。某甲比丘當還此。比丘者默然誰不忍者說僧已忍持此衣與某甲比丘。某甲比丘當還某甲比丘竟。僧忍默然故是事如是持律。令問彼者即問懺罪比丘。令誰代受準須羯磨前問。彼應稱名答僧與某甲比丘。直還中初標所被由前五長不許即還故開展轉是則前法唯局五長(準疏局四)。此明直還則通二十七戒。又復五長兼通兩法。二十二戒唯局直還。和下正作法。雜相中初科。前示本宗制還。若下明他部多別。前後已出故但兩指。如前

【現代漢語翻譯】現代漢語譯本：放下執著。雖然有所依據，但不可偏頗地計算。須知心中斷絕（貪念），當日即可歸還（物品）；必定存在畜積之心，多日也會被污染。『指破』還需用心在兩方面貫通。『指上』的論述，大多論及初句。現在且以下面的內容來學習古制。五長物（panchadarsha，指比丘不應持有的五種過長的物品，如過長的缽、衣等）中，過長的藥（長藥，指超過七日服用的藥物）的歸還，就像上面疏文所說的那樣。歸還法中，最初的文字前面引用了開緣（允許的例外情況）。『大眾』指的是界限廣大，人數眾多。如果隔天重新聚集，事情會變得勞累和擾亂，這是其中一個因緣。難以聚集的情況，即使同住的人很少，也可能有其他因緣，情意不合難以成事，這是第二個因緣（根據《業疏》的劃分）。上面兩種是其他因緣，遠行是自己的因緣。由於這些因緣，即使是五長物，如果當日就能歸還，也應該歸還給對方。『彼』指的是代替接受的比丘，展轉羯磨（karma，佛教術語，指行動、業力）的文字不完整，這裡不全部列出。現在依據《刪補羯磨》引用。白（bái，宣告）：「大德僧聽，某甲比丘因為故意畜積（眾多若干）長衣，犯了捨墮（nishriya patana，一種戒律），這件衣服已經舍給僧團。如果僧團時間到了，僧團允許，僧團聽著，現在將這件衣服交給某甲比丘。某甲比丘應當歸還給這位比丘（必須指明姓名）。」白如是羯磨說：「大德僧聽，某甲比丘因為故意畜積眾多長衣，犯了捨墮。這件衣服已經舍給僧團。僧團現在將這件衣服交給某甲比丘。某甲比丘應當歸還給這位比丘。哪位長老允許僧團將這件衣服交給某甲比丘，某甲比丘應當歸還給這位比丘的，就默然；誰不允許的，就說出來。」僧團已經允許將這件衣服交給某甲比丘，某甲比丘應當歸還給某甲比丘，完畢。僧團允許，因為默然，所以這件事就這樣決定了。持律者，令問對方，即問懺罪的比丘。令誰代替接受，必須按照羯磨前的提問。對方應該稱名回答『僧與某甲比丘』。直接歸還中，最初標明所針對的情況，因為之前的五長物不允許立即歸還，所以才開展轉（歸還）。那麼之前的歸還法只侷限於五長物（根據疏文，侷限於四種）。這裡說明直接歸還則適用於二十七戒。而且五長物兼通兩種歸還法。二十二戒只侷限於直接歸還。『和下』是正式的作法。雜相中，最初的科判。前面展示了本宗的制度是歸還。『若下』說明其他部的多種差別。前後已經出現過，所以只用兩點指明。如前所述。

【English Translation】 English version: Release your attachments. Although there is a basis, it should not be calculated with bias. Know that if the mind cuts off (greed), the item can be returned on the same day; if there is a mind of accumulation, it will also be contaminated after many days. 'Pointing out the flaw' requires the mind to be connected in two ways. The discussion 'on the finger' mostly discusses the initial sentence. Now, let's learn the ancient system from the following content. Among the five long items (panchadarsha, referring to the five types of excessively long items that a Bhikkhu should not possess, such as excessively long bowls, robes, etc.), the return of excessively long medicine (long medicine, referring to medicine taken for more than seven days) is as described in the commentary above. In the method of return, the initial text cites the opening conditions (permitted exceptions) at the beginning. 'The multitude' refers to a wide boundary and a large number of people. If they gather again the next day, things will become laborious and disruptive, which is one condition. In cases where it is difficult to gather, even if there are few people living together, there may be other conditions, and it is difficult to achieve harmony, which is the second condition (according to the division of 'Karma Commentary'). The above two are other conditions, and traveling far is one's own condition. Due to these conditions, even if it is a five long item, if it can be returned on the same day, it should be returned to the other party. 'The other party' refers to the Bhikkhu who is substituting to receive, and the text of the transfer karma (karma, a Buddhist term referring to action, and its consequences) is incomplete, and it is not listed here in its entirety. Now, it is cited according to the 'Supplemented Karma'. Announce (bái): 'Venerable Sangha, listen, Bhikkhu so-and-so, because of intentionally accumulating (many) long robes, has committed a nishriya patana (an offense requiring forfeiture), and this robe has been forfeited to the Sangha. If the Sangha has time, and the Sangha permits, the Sangha listens, now give this robe to Bhikkhu so-and-so. Bhikkhu so-and-so should return it to this Bhikkhu (the name must be specified).' The announcement of the karma says: 'Venerable Sangha, listen, Bhikkhu so-and-so, because of intentionally accumulating many long robes, has committed a nishriya patana. This robe has been forfeited to the Sangha. The Sangha now gives this robe to Bhikkhu so-and-so. Bhikkhu so-and-so should return it to this Bhikkhu. Which elder permits the Sangha to give this robe to Bhikkhu so-and-so, and Bhikkhu so-and-so should return it to this Bhikkhu, let him be silent; whoever does not permit it, let him speak.' The Sangha has permitted to give this robe to Bhikkhu so-and-so, and Bhikkhu so-and-so should return it to Bhikkhu so-and-so, finished. The Sangha permits, because of silence, so this matter is decided in this way. The Vinaya master should ask the other party, that is, ask the Bhikkhu who is confessing. Who should substitute to receive, it must be asked according to the question before the karma. The other party should answer by name, 'The Sangha gives it to Bhikkhu so-and-so.' In the direct return, the initial indication is the situation being addressed, because the previous five long items were not allowed to be returned immediately, so the transfer (return) was developed. Then the previous method of return was only limited to the five long items (according to the commentary, limited to four). Here it is explained that direct return applies to all twenty-seven precepts. Moreover, the five long items also apply to both methods of return. The twenty-two precepts are only limited to direct return. 'Below harmony' is the formal procedure. In the miscellaneous aspects, the initial classification. The previous section showed that the system of this school is to return. 'Below if' explains the many differences of other schools. They have already appeared before and after, so only two points are used to indicate them. As mentioned before.

即舍心中。次科。問中根條互倒。恐謂成法故。答中例決律中懺殘。先悔覆藏后出本罪。法有倫次倒作違教。準理不成。后問中或決當時妄行。或遮後世濫用。答中指前即懺蘭中。上卷亦指集僧。指余中謂蠶綿二寶長藥並如隨相明之。眾多人中初總指三位並同。若下別示舍罪有異。言六種者準前偷蘭不入乞懺。故下別標用舍隨人意是不用。余同上者準須具列。一請懺主二問邊人詞句如文。唯此為別。三說罪相四正悔罪五呵責六立誓(若入乞懺則具七法)。三二人中初示同。既下顯別。初明舍衣。言全別者對前四人兼僧別故。準羯磨云。諸大德聽我某甲比丘故畜眾多長衣犯捨墮。我今舍與諸大德次舍罪須其六法。列次同前。二下後明還衣。二部即四人與三二人。其三二人法文中不出。羯磨令準舍衣法。應云諸大德若大德聽我還某甲比丘衣者我當還之。對首中舍衣應云。大德一心念我某甲比丘(故畜長財或離僧伽梨等)。犯捨墮今舍與大德還衣不出詞句。羯磨令準舍衣法應云。長老我今持是衣還汝。除罪中無人可問故但五法。一請懺主二說罪相三正悔四訶責五立誓。五並無異故令謹依。次懺九十。前緣中初指法同前。恐下明今重示。且下舉事出法。若下略示從生。九品六品者示其不定也。如過量等者別提著用。正懺中初請

【現代漢語翻譯】現代漢語譯本：即舍心中。次科。問中根條互倒。恐謂成法故。答中例決律中懺殘。先悔覆藏后出本罪。法有倫次倒作違教。準理不成。后問中或決當時妄行。或遮後世濫用。答中指前即懺蘭中。上卷亦指集僧。指余中謂蠶綿二寶長藥並如隨相明之。眾多人中初總指三位並同。若下別示舍罪有異。言六種者準前偷蘭不入乞懺。故下別標用舍隨人意是不用。余同上者準須具列。一請懺主二問邊人詞句如文。唯此為別。三說罪相四正悔罪五呵責六立誓(若入乞懺則具七法)。三二人中初示同。既下顯別。初明舍衣。言全別者對前四人兼僧別故。準羯磨云。諸大德聽我某甲比丘故畜眾多長衣犯捨墮。我今舍與諸大德次舍罪須其六法。列次同前。二下後明還衣。二部即四人與三二人。其三二人法文中不出。羯磨令準舍衣法。應云諸大德若大德聽我還某甲比丘衣者我當還之。對首中舍衣應云。大德一心念我某甲比丘(故畜長財或離僧伽梨等)。犯捨墮今舍與大德還衣不出詞句。羯磨令準舍衣法應云。長老我今持是衣還汝。除罪中無人可問故但五法。一請懺主二說罪相三正悔四訶責五立誓。五並無異故令謹依。次懺九十。前緣中初指法同前。恐下明今重示。且下舉事出法。若下略示從生。九品六品者示其不定也。如過量等者別提著用。正懺中初請意思是說，在捨棄物品的心念中。接下來的一科，在提問中，根本的條目互相顛倒，恐怕會認為這是既定的法則。回答中，例如判決戒律中懺悔殘罪的情況，先是後悔隱瞞，然後揭露原本的罪行。佛法有其倫理次序，顛倒行事就違背了教義，按照道理是行不通的。後面的提問中，或許是爲了判決當時輕率的行為，或許是爲了阻止後世濫用。回答中，指的就是前面懺悔僧殘罪的情況。上卷也指的是集合僧眾。所指的其餘情況，包括蠶絲、棉花、二寶、長藥等，都應當按照具體情況加以說明。眾多人中，最初總的來說，指的是三種身份的人都相同。如果下面分別說明舍罪的情況，就會有所不同。所說的六種，是按照前面的偷蘭罪不進入乞懺的程式。所以下面特別標明，使用或捨棄，隨個人的意願，就是不用乞懺。其餘與上面相同，應當詳細列出。一是請懺悔的主持人，二是詢問在場的人，詞句如經文所說，只有這裡有所不同。三是說出罪行的相狀，四是正式懺悔罪行，五是呵責自己，六是立下誓言（如果進入乞懺的程式，就具備七種方法）。三二人中，最初說明相同之處。接下來顯示不同之處。首先說明捨棄衣服。所說的完全不同，是相對於前面的四個人以及僧眾來說的。按照羯磨（Karma）的說法，各位大德請聽，我某甲比丘，因為蓄積眾多長衣，犯了捨墮罪。我現在捨棄給各位大德，接下來舍罪需要六種方法。排列次序與前面相同。第二部分，後面說明歸還衣服。二部指的是四個人和三二人。其中三二人的方法在經文中沒有出現。羯磨（Karma）要求按照捨棄衣服的方法。應該說，各位大德，如果大德允許我還某甲比丘的衣服，我就歸還。在對首（懺悔方式）中，捨棄衣服應該說，大德一心念我某甲比丘（因為蓄積長財或者離開僧伽梨等），犯了捨墮罪，現在捨棄給大德。歸還衣服沒有給出詞句。羯磨（Karma）要求按照捨棄衣服的方法，應該說，長老，我現在拿著這件衣服還給你。在除罪的過程中，因為沒有人可以詢問，所以只有五種方法。一是請懺悔的主持人，二是說出罪行的相狀，三是正式懺悔，四是呵責自己，五是立下誓言。五種方法都沒有不同，所以要求謹慎遵照。接下來是懺悔九十種罪。前面的因緣中，最初指出方法與前面相同。恐怕下面說明現在重新說明。暫且下面舉出事例來說明方法。如果下面簡略說明從產生罪行開始。九品六品，說明其不確定性。例如超過限度等，特別提出來使用。正式懺悔中，首先請 English version: That is, in the mind of relinquishing. Next section. In the question, the root items are mutually inverted, fearing that it would be considered an established rule. In the answer, for example, deciding on the confession of residual offenses in the Vinaya, first regretting the concealment and then revealing the original offense. The Dharma has its ethical order; acting in reverse violates the teachings, and it is not logically sound. In the later question, it may be to decide on reckless behavior at the time, or to prevent abuse in later generations. In the answer, it refers to the previous case of confessing Sanghavasesa offenses. The upper volume also refers to the assembly of the Sangha. The remaining cases refer to silk, cotton, the two treasures, long-term medicine, etc., which should be explained according to the specific circumstances. Among many people, initially, it generally refers to the three types of people being the same. If the relinquishment of offenses is explained separately below, there will be differences. The six types mentioned are based on the previous Thullananda offense not entering the procedure of begging for confession. Therefore, it is specifically indicated below that using or relinquishing depends on personal intention, which means not using begging for confession. The rest are the same as above and should be listed in detail. First, invite the confessor; second, ask the people present, with the wording as stated in the text, only this is different. Third, state the characteristics of the offense; fourth, formally confess the offense; fifth, rebuke oneself; sixth, make a vow (if entering the procedure of begging for confession, it has seven methods). Among the three or two people, initially, it indicates the similarities. Next, it shows the differences. First, explain the relinquishment of clothing. The completely different mentioned is in relation to the previous four people and the Sangha. According to the Karma, 'Venerable ones, please listen, I, Bhikkhu so-and-so, because of accumulating many long robes, have committed a Nissaggiya Pacittiya offense. I now relinquish it to the venerable ones.' Next, the relinquishment of the offense requires six methods. The order is the same as before. In the second part, later explain the return of clothing. The two groups refer to the four people and the three or two people. Among them, the method for the three or two people does not appear in the text. The Karma requires following the method of relinquishing clothing. It should be said, 'Venerable ones, if the venerable ones allow me to return the clothing to Bhikkhu so-and-so, I will return it.' In the face-to-face (confession method), relinquishing clothing should say, 'Venerable one, with one mind, remember me, Bhikkhu so-and-so (because of accumulating long-term wealth or leaving the Sanghati, etc.), have committed a Nissaggiya Pacittiya offense, now relinquish it to the venerable one.' Returning clothing does not give the wording. The Karma requires following the method of relinquishing clothing, it should be said, 'Elder, I now hold this robe and return it to you.' In the process of removing the offense, because there is no one to ask, there are only five methods. First, invite the confessor; second, state the characteristics of the offense; third, formally confess; fourth, rebuke oneself; fifth, make a vow. The five methods are all the same, so it is required to follow them carefully. Next is the confession of the ninety offenses. In the previous causes and conditions, initially, it points out that the method is the same as before. Fearing that it will be explained again below. For the time being, below, give examples to explain the method. If it is briefly explained below, starting from the generation of the offense. The nine grades and six grades indicate its uncertainty. For example, exceeding the limit, etc., are specifically mentioned for use. In the formal confession, first invite

【English Translation】 English version: That is, in the mind of relinquishing. Next section. In the question, the root items are mutually inverted, fearing that it would be considered an established rule. In the answer, for example, deciding on the confession of residual offenses in the Vinaya, first regretting the concealment and then revealing the original offense. The Dharma has its ethical order; acting in reverse violates the teachings, and it is not logically sound. In the later question, it may be to decide on reckless behavior at the time, or to prevent abuse in later generations. In the answer, it refers to the previous case of confessing Sanghavasesa offenses. The upper volume also refers to the assembly of the Sangha. The remaining cases refer to silk, cotton, the two treasures, long-term medicine, etc., which should be explained according to the specific circumstances. Among many people, initially, it generally refers to the three types of people being the same. If the relinquishment of offenses is explained separately below, there will be differences. The six types mentioned are based on the previous Thullananda offense not entering the procedure of begging for confession. Therefore, it is specifically indicated below that using or relinquishing depends on personal intention, which means not using begging for confession. The rest are the same as above and should be listed in detail. First, invite the confessor; second, ask the people present, with the wording as stated in the text, only this is different. Third, state the characteristics of the offense; fourth, formally confess the offense; fifth, rebuke oneself; sixth, make a vow (if entering the procedure of begging for confession, it has seven methods). Among the three or two people, initially, it indicates the similarities. Next, it shows the differences. First, explain the relinquishment of clothing. The completely different mentioned is in relation to the previous four people and the Sangha. According to the Karma (羯磨), 'Venerable ones, please listen, I, Bhikkhu so-and-so, because of accumulating many long robes, have committed a Nissaggiya Pacittiya offense. I now relinquish it to the venerable ones.' Next, the relinquishment of the offense requires six methods. The order is the same as before. In the second part, later explain the return of clothing. The two groups refer to the four people and the three or two people. Among them, the method for the three or two people does not appear in the text. The Karma (羯磨) requires following the method of relinquishing clothing. It should be said, 'Venerable ones, if the venerable ones allow me to return the clothing to Bhikkhu so-and-so, I will return it.' In the face-to-face (confession method), relinquishing clothing should say, 'Venerable one, with one mind, remember me, Bhikkhu so-and-so (because of accumulating long-term wealth or leaving the Sanghati, etc.), have committed a Nissaggiya Pacittiya offense, now relinquish it to the venerable one.' Returning clothing does not give the wording. The Karma (羯磨) requires following the method of relinquishing clothing, it should be said, 'Elder, I now hold this robe and return it to you.' In the process of removing the offense, because there is no one to ask, there are only five methods. First, invite the confessor; second, state the characteristics of the offense; third, formally confess; fourth, rebuke oneself; fifth, make a vow. The five methods are all the same, so it is required to follow them carefully. Next is the confession of the ninety offenses. In the previous causes and conditions, initially, it points out that the method is the same as before. Fearing that it will be explained again below. For the time being, below, give examples to explain the method. If it is briefly explained below, starting from the generation of the offense. The nine grades and six grades indicate its uncertainty. For example, exceeding the limit, etc., are specifically mentioned for use. In the formal confession, first invite

主即初法也。當下說罪即第二法。次科初重示次第恐妄行故。如上具懺謂須同上先悔從生諸品。後悔根本即第三法。四訶責五立誓。此篇並用五法。三中惡罵犯提。彼人即所罵。罵者即能罵。謂別求對首于尸所行悔。非對死人懺也。天道門不閉者由與解仇不障善道。彼我俱益故引勉之。提舍尼法斥古中。即如前引古羯磨也。律戒即本律戒本。頒合作班音誤。正示中初請主即一法也。請詞頗略。前加云。大德一心念我比丘某甲。後續云愿大德為我等。故云上下同也。次說相即第二法。三舍罪即第三法。呵治立誓足上為五。下引僧祇者上即義準四分戒文出法。猶恐循古疑非正懺。故引彼文以示同異。初指同云字寫多削之彌善。前下顯異。初審見罪義是懺前。即當說罪。下誡勿作即今呵誓。故知前法事義已具。若準羯磨正用彼詞。突吉羅中標。云有多別者或故誤兩異。或覆藏方便獨頭不同故。方軌中初科前引本律。即眾學中文。故心二罪誤但一罪。而無對責兩懺。故云不分等。次引三論。罪懺兩具。可決今宗而探責諸師偏執。故云通衢顯也。摩夷即母論。斥世中初示其偏計。又下決彼所據。此文未了者無所簡故。或可且就誤犯為言。須論解者論即三論。當下會通律論。正下以理結責。次科先出罪種。簡覆藏中。識知故隱者明

唯故心也。疑不識不成者顯無誤也。非字寫錯合作有字或作若字(或節在上讀于義雖通語不貫下理須改正)。次科正明中三。初明方便又二。前別舉六聚。初二兩篇但遠方便。已下諸篇遠近二方便。今此且就遠者為言。故並云發心也。文中上身字寫誤。合作心字。無問等者總示犯相。據通故誤兩犯。但昔謂遠方便罪例皆責心。是以文中但明故心須對人耳。若準了論遠罪責心。雖有所出然非今用。若下二明獨頭可解。諸下三總結兩懺。方便獨頭故言諸類。問中以獨頭果罪名體皆均方便隨篇應分輕重。故舉為問。云下正難。意云。既有重輕理應別悔。不當誤則齊責心故則俱對說也。答中初科上二句示罪。罪名齊者謂罪同約制也。業隨心者謂重輕就業也。重下明懺。上二句明心悔有殊。下二句明制懺無別。卷初即篇聚中雲。重者重責心。輕者輕責心。行事之時雖同對責當隨事重輕用心厚薄。次答中上二句示罪通。本位居第六。方便通上五。故云該六聚也。同號吉羅。而前篇為重後篇漸輕。故云名通優劣也。次二句明業異。下二句判別懺。準此雖同吉羅隨聚各悔。則心境相應重輕不濫矣。上釋據文故云同篇一處。此解從理故云義指為允。允當也。懺法中從生即覆藏。初指前。舍法即捨墮。不下遮濫。律云。若犯僧殘乃至吉羅。

【現代漢語翻譯】現代漢語譯本唯獨是故意的（犯罪）心。『疑不識不成者顯無誤也』，意思是顯而易見沒有錯誤。『非』字寫錯，應該寫作『有』字或者『若』字（或者『節』字在上，讀起來意思雖然通順，但語句不連貫，需要改正）。下面的科判正確地闡明了中間的三點。首先闡明方便，又分為兩點。前面分別列舉了六聚（Pāṭidesanīya，波逸提罪）。最初的兩篇只是遠方便（指犯罪的預備階段）。後面的各篇是遠近兩種方便。現在這裡只就遠方便來說，所以說都是發心。文中的『上身』字寫錯了，應該寫作『心』字。『無問等者』，總的顯示了所犯的罪相。根據通途來說，故意和過失都構成犯罪。但是過去認為遠方便的罪過都只責罰故意的心，所以文中只說明故意的（犯罪）心需要面對他人（懺悔）。如果按照律藏的說法，遠方便的罪過也責罰故意的心，雖然有所依據，但不是現在所用的。下面的第二點說明獨頭（指單獨犯戒的情況），可以理解。下面的第三點總結了兩種懺悔。因為是方便和獨頭，所以說是『諸類』。問中說，獨頭的果罪、名稱、體性都一樣，方便隨著篇章應該區分輕重，所以舉出來作為提問。『云下正難』，意思是說，既然有輕重，理應分別懺悔，不應該過失就一起責罰（過失犯戒），故意就一起面對（他人懺悔）。答中，第一科的前兩句顯示了罪過。罪名相同，是指罪過都是關於戒律的違犯。『業隨心者』，是指罪業的輕重隨著心念而定。『重下明懺』，上面的兩句說明心念懺悔有差別，下面的兩句說明制度上的懺悔沒有區別。卷初，也就是篇聚中說，重的罪過就重責罰心念，輕的罪過就輕責罰心念。行事的時候，雖然同樣是面對（他人懺悔），但應當隨著事情的輕重，用心程度的厚薄來決定。下面的回答中，上面的兩句顯示了罪過是共通的。本位（根本罪）居於第六聚，方便貫通前面的五聚，所以說是『該六聚也』。都叫做吉羅（Dukkata，惡作罪），但是前面的篇章重，後面的篇章逐漸輕，所以說是『名通優劣也』。下面的兩句說明罪業不同。下面的兩句判別懺悔。按照這個說法，雖然都叫做吉羅，但隨著篇聚的不同而各自懺悔，這樣心境相應，輕重不會混淆。上面的解釋是根據文字，所以說是『同篇一處』。這個解釋是從道理上來說，所以說是『義指為允』，允當的意思。懺悔法中，從出生就覆蓋隱藏（罪過）。最初指的是前面（的罪過）。『舍法』就是捨墮（Nissaggiya Pācittiya，尼薩耆波逸提罪）。『不下遮濫』，律藏中說，如果犯了僧殘（Saṃghādisesa，僧伽伐尸沙），乃至吉羅。

【English Translation】 English version It is solely the intentional (criminal) mind. 'Doubting, not knowing, not achieving, clearly without error,' means it is evident that there is no mistake. The character '非' (fēi, not) is written incorrectly; it should be written as '有' (yǒu, have) or '若' (ruò, if) (or '節' (jié, section) above, reading it makes sense, but the sentence is not coherent, it needs to be corrected). The following section correctly clarifies the three points in the middle. First, it clarifies the means (upāya), which is further divided into two points. The preceding separately lists the six groups (Pāṭidesanīya, offenses requiring confession). The first two chapters are only distant means (referring to the preparatory stage of committing an offense). The following chapters are both distant and near means. Now, we are only discussing the distant means, so it is said that they all originate from the mind. The character '上身' (shàng shēn, upper body) in the text is written incorrectly; it should be written as '心' (xīn, mind). '無問等者' (wú wèn děng zhě, those without questioning, etc.), generally indicates the offenses committed. According to the general understanding, both intentional and unintentional acts constitute offenses. However, in the past, it was believed that only the intentional mind was punished for distant means offenses, so the text only clarifies that the intentional (criminal) mind needs to face others (for confession). If according to the Vinaya (律藏), the intentional mind is also punished for distant means offenses, although there is a basis for it, it is not what is used now. The second point below explains the solitary offense (referring to the situation of committing an offense alone), which can be understood. The third point below summarizes the two types of repentance. Because they are means and solitary offenses, it is said to be 'various categories.' The question in the text says that the consequences, names, and nature of solitary offenses are all the same, and the means should be distinguished by severity according to the chapters, so it is raised as a question. '云下正難' (yún xià zhèng nán, the following is the correct difficulty), meaning that since there are degrees of severity, they should be confessed separately, and it is not appropriate to punish unintentional acts together (unintentional offenses) and face (others for confession) intentional acts together. In the answer, the first two sentences of the first section indicate the offense. The names of the offenses are the same, meaning that the offenses are all about violations of the precepts. '業隨心者' (yè suí xīn zhě, karma follows the mind), means that the severity of the karma is determined by the thoughts of the mind. '重下明懺' (zhòng xià míng chàn, the following clarifies repentance), the above two sentences explain that there are differences in mental repentance, and the following two sentences explain that there are no differences in institutional repentance. At the beginning of the chapter, it is said that in the group of chapters, the heavy offenses are heavily punished in the mind, and the light offenses are lightly punished in the mind. When acting, although it is the same to face (others for confession), it should be determined according to the severity of the matter and the depth of the mind. In the following answer, the above two sentences show that the offenses are common. The original position (root offense) is in the sixth group, and the means runs through the previous five groups, so it is said to be 'covering the six groups.' They are all called Dukkata (惡作罪), but the previous chapters are heavy, and the following chapters are gradually lighter, so it is said to be 'the names are common but the quality is different.' The following two sentences explain that the karma is different. The following two sentences distinguish repentance. According to this statement, although they are all called Dukkata, they are confessed separately according to the different groups, so that the mind and the situation correspond, and the severity will not be confused. The above explanation is based on the text, so it is said to be 'the same chapter in one place.' This explanation is from the perspective of reason, so it is said to be 'the meaning refers to appropriateness,' meaning appropriate. In the method of repentance, from birth, one covers and hides (the offense). The first refers to the previous (offense). '舍法' (shě fǎ, abandoning the Dharma) is Nissaggiya Pācittiya (尼薩耆波逸提罪). '不下遮濫' (bù xià zhē làn, not below to prevent abuse), the Vinaya says that if one commits Saṃghādisesa (僧伽伐尸沙), or even Dukkata.

知而覆藏者應先教作突吉羅懺然後如法懺(初篇準同)。故云律文自分等。謂覆藏等罪與六聚本罪分懺。今若合懺即是抑遏教文。故云不可抑之(準此同篇有不合者)。根本中初科又二。初標舉。先下示法準前須五。一請主二說相三舍罪如文次列。余詞同上即呵誓二法。次科初句示前法。言文無有者顯是義立。今下斥濫。古本羯磨墮吉同法。意謂。提舍在上詞句尚已少於逸提。豈得吉羅反同墮法。故云今約等(有云已字合作以者非也)。不下遮妨。彼宗墮吉合一儀法宗計各異。不可輒用。誤作中出相分三。初通示三業。如下舉事顯相。律下引證。初句總標。比丘下別釋。文中不出三業。初並身業。語默口業。一心即意業。身口是別。意業為通。又前身中不出四儀。內外資緣便利睡臥等括盡日事皆須攝心。眠睡語重止是一事。律作睡眠覺悟是也。若違下示犯。準此有犯並須責心。故知真出家人無時忘念。此制微細。逗彼上根。末世下愚故非力分。準如母論衣食作觀。利根之人著著口口。鈍根總作一念。然須勵力望上增修未可自屈甘為下根便即縱怠。故當勤策準此攝修。是則出家不徒然矣。問。誤心迷忘即不可學。那得結罪。答。凡誤有二。一者對境迷心。二則放情忽忘。諦知兩相想必無疑。作法中初悔從生。即覆藏等后

【現代漢語翻譯】現代漢語譯本知情卻隱瞞罪過的人，應當先教他進行突吉羅懺（Dukkata，輕罪）的懺悔，然後按照如法的方式進行懺悔（根據《初篇》的規定）。所以說，律文有『自分』等說法，意思是隱瞞等罪過與六聚（Pathaniya，波逸提罪；Sanghadisesa，僧殘罪；Thullaccaya，偷蘭遮罪；Pacittiya，波逸提罪；Dukkata，惡作罪；Dubhasita，惡說罪）的根本罪過分別懺悔。如果現在合併懺悔，就是壓制教文。所以說，不可以壓制教文（根據同一篇中有不符合的情況）。根本中，第一個科判又分為兩部分。首先是標舉，接著是『先』字以下，表示方法，參照前面必須具備五種條件：一、請懺悔的主持人；二、說明罪相；三、捨棄罪過，如文中所列。其餘的詞語與上面相同，即呵責和發誓兩種方法。第二個科判的第一句，表示前面的方法。說『文無有』，表明是根據義理而設立的。現在以下是斥責濫用。古本的羯磨（Kamma，業）中，墮罪（Thullaccaya，偷蘭遮罪）和吉羅罪（Dukkata，惡作罪）採用相同的方法。意思是說，提舍罪（Patidesaniya，悔過罪）在上面，詞句尚且少於逸提罪（Pacittiya，波逸提罪），怎麼能讓吉羅罪反而與墮罪的方法相同呢？所以說，『現在根據』等等（有人說『已』字應該寫作『以』字，這是不對的）。『不』字以下是遮止妨礙。他們的宗派認為墮罪和吉羅罪合併使用一種儀軌，各個宗派的計算方法不同，不可以隨便使用。『誤作中出相』分為三部分。首先是普遍地說明身、口、意三業。『如下』是舉例說明罪相。『律』以下是引用證據。第一句是總的標明。『比丘』以下是分別解釋。文中沒有說出三業。首先包括身業。『語默』是口業。『一心』就是意業。身口是別，意業是通。另外，前面的身業中沒有說出四威儀（行、住、坐、臥）。內外資緣、便利、睡眠等包括了一天的所有事情，都必須攝心。眠睡和語重只是一件事，律中說是睡眠和覺悟。如果違背了，以下是說明犯戒。根據這個，有犯戒的都必須責備內心。所以知道真正的出家人沒有一時忘記正念。這個戒律非常細微，適合上根器的人。末世的下愚之人，因為不是他們的能力所及。參照《母論》中對衣食作觀的方法，利根的人每穿衣吃飯都作觀，鈍根的人總的作一個念頭。但是必須努力向上增修，不可以自己屈服，甘心做下根器的人，就放縱懈怠。所以應當勤加策勵，參照這個來攝心修行，這樣出家才不是徒勞的。問：誤心迷忘，就不可學習，怎麼會結罪呢？答：凡是誤有兩種：一種是對境迷心，一種是放情忽忘。仔細知道這兩種情況，想必不會有疑問。作法中，首先是懺悔從生，即隱瞞等罪過之後。

【English Translation】 English version One who knows and conceals a transgression should first be taught to perform the Dukkata (minor offense) confession, and then confess according to the Dharma (as per the rules in the 'First Chapter'). Therefore, it is said that the Vinaya texts have 'separate divisions,' meaning that offenses such as concealment are confessed separately from the root offenses of the six groups (Pathaniya, Sanghadisesa, Thullaccaya, Pacittiya, Dukkata, Dubhasita). If we now combine the confessions, it would be suppressing the teachings of the texts. Therefore, it is said that the teachings of the texts should not be suppressed (according to the same chapter where there are inconsistencies). In the 'Root' section, the first sub-section is further divided into two parts. First is the heading, followed by 'first' below, indicating the method, which must meet five conditions as before: 1. Invite the confessor; 2. Explain the nature of the offense; 3. Renounce the offense, as listed in the text. The remaining words are the same as above, namely rebuke and vow. The first sentence of the second sub-section indicates the previous method. Saying 'no text exists' indicates that it is established according to reason. 'Now' below is to criticize abuse. In the ancient Kamma (action), Thullaccaya (grave offense) and Dukkata (minor offense) used the same method. The meaning is that the Patidesaniya (confession offense) is above, and the wording is already less than the Pacittiya (expiation offense), how can the Dukkata offense be the same as the Thullaccaya offense? Therefore, 'now according to' etc. (Some say that the character '已' should be written as '以', which is incorrect). 'Not' below is to prevent obstruction. Their sect believes that Thullaccaya and Dukkata offenses are combined using one ritual, and the calculation methods of each sect are different, so they cannot be used casually. 'Mistakenly making an appearance' is divided into three parts. First, it generally explains the three karmas of body, speech, and mind. 'Below' is to illustrate the appearance of offenses. 'Vinaya' below is to cite evidence. The first sentence is a general indication. 'Bhikkhu' below is a separate explanation. The text does not mention the three karmas. First, it includes body karma. 'Speech and silence' are speech karma. 'One mind' is mind karma. Body and speech are separate, and mind karma is universal. In addition, the previous body karma does not mention the four postures (walking, standing, sitting, lying down). Internal and external resources, convenience, sleep, etc., include all the things of the day, and all must be mindful. Sleeping and heavy speech are only one thing, and the Vinaya says it is sleeping and waking up. If violated, the following is an explanation of breaking the precepts. According to this, those who have broken the precepts must blame their hearts. Therefore, it is known that true renunciates never forget mindfulness. This precept is very subtle and suitable for people with superior faculties. People with inferior faculties in the last age are not capable of it. Refer to the method of contemplating food and clothing in the 'Mother Treatise.' People with sharp faculties contemplate every time they eat and wear clothes, and people with dull faculties generally make one thought. However, they must strive to improve upwards, and they must not succumb to themselves, willingly be people with inferior faculties, and indulge in laziness. Therefore, they should be diligent in encouraging themselves, and refer to this to collect their minds and practice, so that renunciation is not in vain. Question: If the mind is mistaken and confused, it cannot be learned, so how can it be concluded? Answer: There are two kinds of mistakes: one is being confused by the environment, and the other is forgetting because of indulgence. If you know these two situations carefully, there will be no doubt. In the method of practice, the first is to confess from birth, that is, after concealing offenses, etc.

根本中止有二法。一對靈像具儀露過。義同請主說罪兩緣。二陳悔詞。即正舍。罪雖無呵誓理當自責后更無違還同三法。余準此者且舉一法類通一切故也(若準戒疏眾學諸戒故心犯者犯二罪。一應懺吉．對首悔．二非威儀吉．責心悔．準此責心不必誤犯學者詳之)。若彼了論但云不應起如此心。即名責心。然無軌式不足準用。第二發露法識疑兩露該通六聚。相從事類寄此明之。識罪中初示法。此下次簡辨初簡覆露差別。又三初明即露。若已下次明後露。若雖下後明重露。若犯下二簡所免罪相。準覆六聚犯通一吉。疑罪中初指具儀。應下示詞句。若說戒座上亦有識疑兩露。如說戒中。第三重示中二。初引智論先明化制兩業不同。如下舉戒顯相。謂提罪雖滅業道猶存。前下示重明之意。餘下指廣亦即凡聖行法。明儀式中初引善見明稱召。大小不同者此亦一往以分。若就通相德重為長臘高名老。次明禮法。初四分明大小具缺。小者于上座具五。上座于小者但四。言五法謂偏露右肩脫革屣禮足互跪合掌也。十誦亦同四分而闕合掌。捉足即是設禮。然今不必手捉但作仰承之勢耳。如悔過者謂同從尊謝過之相。欲清凈即傳欲時。受歲即自恣。出罪即悔六聚。余諸乞法皆準此儀故云等也。上明具儀之相。有下示數犯之人。四句括情情

【現代漢語翻譯】現代漢語譯本根本中止有兩種方法。第一種是面對靈像，以具足儀軌的方式公開懺悔過錯。其意義等同於請羯磨阿阇黎（Karmacharya，主持儀式的僧人）宣說導致犯罪的兩種因緣。第二種是陳述懺悔之詞，即正式捨棄罪業。即使罪過沒有受到訶責，也應當發誓自我譴責，以後不再違犯，這與三法（指懺悔的三種方法：發露、懺悔、誓不再犯）相同。其餘情況參照此法，這裡僅舉一例，以概括所有情況（如果按照《戒疏》和《眾學》的說法，故意違犯戒律會犯兩種罪：一是應懺悔的輕罪，需要對首懺悔；二是非威儀的輕罪，需要責心懺悔。按照這種說法，責心懺悔不一定只針對誤犯，學者應詳細研究）。如果《了論》只說『不應該生起這樣的心』，就叫做責心。然而，沒有規範的儀式，不足以作為標準。第二種發露法，識別罪和疑罪兩種情況，涵蓋六聚（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷七眾所犯的罪）。罪相和從事的類別，都寄託於此來闡明。識別罪中，首先展示方法。『此下』開始簡要辨別，首先簡別覆藏和發露的差別。又分為三部分，首先闡明立即發露。『若已下』闡明事後發露。『若雖下』最後闡明重複發露。『若犯下』第二部分簡別可以免除的罪相。按照覆藏六聚的罪過，普遍犯一種輕罪。疑罪中，首先指出具足儀軌。『應下』展示懺悔的詞句。如果在說戒的場合，也有識別罪和疑罪兩種發露，如說戒中所述。第三次重複展示中，分為兩部分。首先引用《智論》，先闡明化制兩種業的不同。『如下』舉戒律來顯明罪相，意思是說，即使提罪（指輕罪）消滅了，業道仍然存在。『前下』展示重複闡明的意義。『餘下』指廣泛的含義，也包括凡夫和聖人的修行方法。闡明儀式中，首先引用《善見律毗婆沙》來闡明稱呼和召集。大小不同，這也是一種區分方式。如果就普遍的相狀而言，德行高者為長，戒臘高者為老。其次闡明禮法。首先，按照四分律，闡明大小具足或缺失。小者對上座具足五法，上座對小者只具足四法。所說的五法是指偏袒右肩、脫鞋、禮足、互跪、合掌。十誦律也與四分律相同，只是缺少合掌。捉足就是行禮，然而現在不必用手捉，只需做出仰承的姿勢即可。如懺悔過錯的人，表示如同向尊長謝罪的樣子。想要清凈，就是在傳戒時。受歲就是在自恣時。出罪就是懺悔六聚的罪過。其餘各種乞法都參照此儀軌，所以說『等也』。上面闡明了具足儀軌的相狀。『有下』展示多次犯戒的人。四句話概括了實情。

【English Translation】 English version There are two methods for fundamental cessation. The first is to confess transgressions before a sacred image with complete ritual. Its meaning is equivalent to requesting the Karmacharya (the monk presiding over the ceremony) to explain the two conditions that lead to offenses. The second is to recite words of repentance, which is the formal abandonment of sins. Even if the offense has not been censured, one should vow to self-reproach and not transgress again in the future, which is the same as the three dharmas (referring to the three methods of repentance: disclosure, repentance, and vowing not to repeat the offense). Other situations are to be referred to this method. Here, only one example is given to generalize all situations (if according to the Vinaya-vibhanga and the Sarvastivada Vinaya, intentionally violating precepts will commit two kinds of offenses: one is a minor offense that should be repented, requiring confession to another monk; the other is a non-dignified minor offense, requiring self-reproach. According to this, self-reproach is not necessarily only for unintentional offenses; scholars should study it in detail). If the Tattvasiddhi Shastra only says 'one should not give rise to such a thought,' it is called self-reproach. However, without a standard ritual, it is not sufficient to be used as a standard. The second method of disclosure, identifying both offenses and doubts, covers the six groups (referring to the offenses committed by the seven assemblies: Bhikshus, Bhikshunis, Shikshamanas, Shramaneras, Shramanerikas, Upasakas, and Upasikas). The characteristics of offenses and the categories of activities are all entrusted to this to clarify. In identifying offenses, first, the method is displayed. 'Below this' begins a brief distinction, first distinguishing the difference between concealment and disclosure. It is further divided into three parts. First, it clarifies immediate disclosure. 'If below' clarifies subsequent disclosure. 'If although below' finally clarifies repeated disclosure. 'If offense below' the second part distinguishes the aspects of offenses that can be exempted. According to concealing offenses of the six groups, universally committing one minor offense. In doubtful offenses, first, it points out the complete ritual. 'Should below' shows the words of repentance. If in the context of reciting the precepts, there are also two kinds of disclosure: identifying offenses and doubtful offenses, as described in the recitation of precepts. In the third repeated display, it is divided into two parts. First, quoting the Mahaprajnaparamita Shastra, it first clarifies the difference between the two kinds of karma: those established by the Buddha and those established by the Sangha. 'Below' cites the precepts to clarify the characteristics of offenses, meaning that even if the minor offense is extinguished, the path of karma still exists. 'Before below' shows the meaning of repeated clarification. 'Remaining below' refers to the broad meaning, also including the practice methods of ordinary people and sages. In clarifying the ritual, first, quoting the Samantapasadika, it clarifies the calling and summoning. The difference in size is also a way of distinguishing. If in terms of the universal characteristics, those with high virtue are elders, and those with high monastic age are seniors. Secondly, it clarifies the etiquette. First, according to the Dharmaguptaka Vinaya, it clarifies the completeness or lack of size. The junior monk fulfills the five dharmas to the senior monk, and the senior monk only fulfills the four dharmas to the junior monk. The so-called five dharmas refer to baring the right shoulder, taking off shoes, prostrating at the feet, kneeling on both knees, and joining palms. The Sarvastivada Vinaya is also the same as the Dharmaguptaka Vinaya, but lacks joining palms. Grasping the feet is performing the ritual, but now it is not necessary to grasp with the hands, just make a gesture of looking up and receiving. Like those who repent of transgressions, it indicates the appearance of apologizing to elders. Wanting to be pure is at the time of ordination. Receiving the year is at the time of self-invitation. Expiating offenses is repenting of the offenses of the six groups. The remaining various begging methods all refer to this ritual, so it is said 'etc.' The above clarifies the appearance of complete ritual. 'Have below' shows people who repeatedly violate the precepts. The four sentences summarize the truth.

可見矣。通結中初句指所詮。次句示所被。舒下顯略。幸下勸修。

四分律行事鈔資持記中四下大正藏第 40 冊 No. 1805 四分律行事鈔資持記

四分律行事鈔資持記下一

大宋餘杭沙門釋元照撰

下卷題號並同前釋注撰注宜作著列篇生起。如釋題及序中備釋。

釋二衣篇

衣資雖眾制聽收盡以教名物故云二衣。言總別者即下二門物相繁細恐難辨析。故先總條貫然後別解。即以科目用入題中。然考篇題所立各異。四藥從法缽器從教。對施頭陀等即約行。僧像赴請等乃就事。如是求之。敘意中三。初敘資用以顯功。言功有二。一能成儀即上二句。二能障染即下二句。識心具縛色質有待故云世累。塵染謂身之垢穢。或可形色生人愛著。若下二明順違。以生起上明順法成持。下明違教成犯。方式並訓法。咎戾即目罪也。故下三約二教以分章。總分中初示名義。制聽名義約罪有無。就下正分初分制物。即六物中五種屬衣如文所出。缽在本篇(亡物賞看病法乃以針筒為六與此不同)。后列聽物。百一諸長為一。糞掃為二。俗施為三。亡物為四。制門三衣制意中。文列十段。義節為五。初意多論示希有義。三名即僧伽梨等尚無北名。況有實乎。功德論中有二意。一對三時

【現代漢語翻譯】可見了。『通結』中第一句指明所要詮釋的內容，第二句表明所針對的對象。『舒下顯略』是說展開來說明概括的內容。『幸下勸修』是勸勉人們修行。

《四分律行事鈔資持記》中『四下』大正藏第 40 冊 No. 1805 《四分律行事鈔資持記》

《四分律行事鈔資持記》下一

大宋餘杭沙門釋元照撰

下卷的題號等同於前面的解釋，註釋宜寫作『著』，排列篇章的生起，如同解釋題目和序言中詳細解釋的那樣。

釋二衣篇

衣物資財雖然眾多，但制度允許僧人收取的都用『教』來命名。因此稱為『二衣』。說到總說和別說，是因為下面的兩門中，物品的種類繁多而細碎，恐怕難以分辨清楚，所以先總括地進行條貫，然後分別解釋。也就是用科目來歸入題目中。然而考察篇題的設立，各有不同。『四藥』是從法理上說的，『缽器』是從教義上說的，『對施』、『頭陀』等是就修行方面說的，『僧像赴請』等是就事情方面說的。像這樣來探求。敘述意圖中分為三點。第一點敘述資財的用途，來顯示其功用。說到功用，有兩種：一是能夠成就威儀，就是上面的兩句；二是能夠阻礙污染，就是下面的兩句。因為心識具有束縛，色質有所依賴，所以說是世俗的牽累。『塵染』是指身體的垢穢，或者指形色會使人生起愛戀執著。如果下面的兩點說明順從和違背。以上面說明順從佛法，成就持戒；下面說明違背教義，構成犯戒。『方式』和『法』的意義相同。『咎戾』就是罪過的意思。所以下面第三點是根據二教來分章節。總分中，首先說明名稱和意義。『制聽』的名稱和意義是根據罪過的有無來區分的。接下來正式分章，首先分『制物』，也就是六物中五種屬於衣物，如經文所說。缽在本篇（亡物、賞看病法中，用針筒作為第六種，與此不同）。後面列出『聽物』，『百一諸長』為第一種，『糞掃』為第二種，『俗施』為第三種，『亡物』為第四種。『制門』中，三衣的制定意圖。經文中列出十段，義理上可以歸納為五點。第一點，很多論典都顯示了稀有之義。『三名』，即僧伽梨（Samghati，大衣）等，尚且沒有北方的名稱，更何況有實物呢？《功德論》中有兩種意義，一是針對三時（過去、現在、未來）。

【English Translation】 It is evident. The first sentence in 『General Conclusion』 indicates what is being explained, and the second sentence shows the intended audience. 『Elaborating below reveals the concise』 means to explain the summarized content in detail. 『Fortunately, encouraging practice below』 encourages people to cultivate.

From the 『Notes on the Conduct Manual of the Four-Part Vinaya,』 Volume Four Taisho Tripitaka, Volume 40, No. 1805, 『Notes on the Conduct Manual of the Four-Part Vinaya』

『Notes on the Conduct Manual of the Four-Part Vinaya,』 Volume One

Composed by the Shramana釋元照 (Shi Yuanzhao) of Yu Hang, Great Song Dynasty

The title and numbering of the lower volume are the same as the previous explanation. Commentaries should be written as 『authored,』 arranging the arising of chapters, just as explained in detail in the explanation of the title and preface.

Explanation of the Chapter on Two Robes

Although clothing and possessions are numerous, the items that the monastic code allows to be received are all named using the term 『teaching.』 Therefore, they are called 『two robes.』 Speaking of general and specific, it is because in the following two sections, the types of items are numerous and detailed, making it difficult to distinguish clearly. Therefore, first provide a general overview, and then explain them separately. That is, use the categories to include them in the title. However, examining the establishment of chapter titles, each is different. 『Four medicines』 are spoken of from the perspective of Dharma, 『bowls and utensils』 are spoken of from the perspective of teachings, 『offerings to individuals,』『ascetic practices,』 etc., are spoken of in terms of practice, and 『monastic images attending invitations,』 etc., are spoken of in terms of events. Seek it in this way. The intention of the introduction is divided into three points. The first point describes the use of resources to show their merit. Speaking of merit, there are two types: first, the ability to accomplish deportment, which is the above two sentences; second, the ability to obstruct defilement, which is the below two sentences. Because consciousness has bondage and material qualities have dependence, it is said to be worldly entanglement. 『Dust and defilement』 refers to the filth of the body, or the forms and colors that can cause people to develop love and attachment. If the following two points explain compliance and violation. The above explains compliance with the Dharma, accomplishing the upholding of precepts; the below explains violating the teachings, constituting offenses. 『Method』 has the same meaning as 『Dharma.』『Faults and transgressions』 are the meaning of sins. Therefore, the third point below is to divide the chapters according to the two teachings. In the general division, first explain the names and meanings. The names and meanings of 『prescribed and permitted』 are distinguished according to the presence or absence of offenses. Next, formally divide the chapters, first dividing 『prescribed items,』 which are five of the six items belonging to clothing, as stated in the text. The bowl is in this chapter (in the sections on lost items, rewards, and care for the sick, a needle case is used as the sixth item, which is different from this). Later, list the 『permitted items,』『hundred and one various lengths』 as the first type, 『discarded rags』 as the second type, 『lay offerings』 as the third type, and 『lost items』 as the fourth type. In the 『prescribed section,』 the intention of prescribing the three robes. The text lists ten sections, which can be summarized into five points in terms of meaning. The first point is that many treatises show the meaning of rarity. 『Three names,』 namely Samghati (僧伽梨, outer robe) etc., do not even have northern names, let alone actual objects? The 『Treatise on Merit』 has two meanings, one is in relation to the three times (past, present, future).

。亦下二為障蟲。言三時者乃是興制之緣。非謂三時不通互著。人多錯會學者須知。智論聖弟子者通目凡聖修聖道者。外道裸身表著空也。白衣重著表著有也。比丘三事不多不少。表住中道不著空有二邊也。十誦中以外道有著全段白㲲故截以異之。次意中。雜含四無量者即慈悲喜捨心。遍生境故稱無量。準下示名三中華嚴三毒。四分結使皆目煩惱。戒壇圖經云。五條下衣斷貪身也。七條中衣斷瞋口也。大衣上衣斷癡心也(即配三毒及三業也)。四中多論初意可解。第二應云。一衣不能有慚愧。三衣能有等餘三亦然。疏解云。由常一衣染凈通著慚愧不生。以隨三用各有法式。屏露行護發生善心故。第三反明三衣則中入聚。疏云。由僧伽梨隨聚方服生物信故。第四具三衣則道行生善。疏云。若在道行反披高揲(準下村外得反披或揲肩上)。敬護如塔幽顯懷德故。第五明三衣。威儀凈者。疏云。四儀受用各有所在故。五中僧祇賢聖通目大小三乘。𢡠音志旗之異名(又通熾試二音)。字合作識即訓記也。缽是出家人。器者亦謂表異外道俗流。據在後明相因引耳。當宗為寒者。衣犍度中佛因夜寒初中后夜次第取三衣重著因制三衣。佛言當來善男子不忍寒苦。畜三衣足不得過。外部即上二論三世如來並著者。特推極果以顯聖儀。意

【現代漢語翻譯】現代漢語譯本亦下二為障蟲：這裡說的兩種情況會妨礙蟲類的生存。言三時者乃是興制之緣。非謂三時不通互著：設立三衣制度是因為有三種特定的時節因緣，並不是說這三個時節可以隨意混淆。人多錯會學者須知：很多人都理解錯了，學習的人應該知道。智論聖弟子者通目凡聖修聖道者：在《智論》中，『聖弟子』泛指凡夫和聖人中修習聖道的人。外道裸身表著空也。白衣重著表著有也。比丘三事不多不少。表住中道不著空有二邊也：外道裸露身體，表示執著于『空』。在家居士穿著很多衣服，表示執著于『有』。比丘的三衣不多也不少，表示安住于中道，不執著于空和有這兩種極端。十誦中以外道有著全段白㲲故截以異之：在《十誦律》中，因為外道穿著整段的白色毛織物，所以要將比丘的衣服截斷以示區別。次意中。雜含四無量者即慈悲喜捨心。遍生境故稱無量：接下來要說明的是，《雜阿含經》中的『四無量心』指的是慈、悲、喜、舍四種心，因為這四種心可以遍及一切眾生境界，所以稱為『無量』。準下示名三中華嚴三毒。四分結使皆目煩惱：根據下面的解釋，『三中』指的是《華嚴經》中的三種毒害，『四分結使』指的是《四分律》中的各種煩惱。戒壇圖經云。五條下衣斷貪身也。七條中衣斷瞋口也。大衣上衣斷癡心也(即配三毒及三業也)：《戒壇圖經》中說，五條衣（下衣）用來斷除對身體的貪慾，七條衣（中衣）用來斷除口頭的嗔恨，大衣（上衣）用來斷除內心的愚癡（這分別對應于貪、嗔、癡三毒以及身、口、意三業）。四中多論初意可解。第二應云。一衣不能有慚愧。三衣能有等餘三亦然：關於四種情況，《多論》中第一種情況容易理解。第二種情況應該說，一件衣服不能讓人產生慚愧心，而三衣可以讓人產生慚愧心，其他三種情況也是如此。疏解云。由常一衣染凈通著慚愧不生。以隨三用各有法式。屏露行護發生善心故：疏文解釋說，因為只有一件衣服，無論乾淨還是臟都穿著，所以不會產生慚愧心。而三衣根據不同的用途有不同的穿法，可以遮蔽身體、顯露威儀、保護身體，從而產生善心。第三反明三衣則中入聚。疏云。由僧伽梨隨聚方服生物信故：第三種情況反過來說明，穿著三衣可以進入人群。疏文解釋說，因為穿著僧伽梨（Samghati，大衣），無論到哪裡都穿著，能讓人生起信心。第四具三衣則道行生善。疏云。若在道行反披高揲(準下村外得反披或揲肩上)。敬護如塔幽顯懷德故：第四種情況是，具足三衣可以使修行者生起善心。疏文解釋說，如果在路上行走，可以反過來披著大衣，或者高高地疊起來（根據下面的說法，在村外可以反過來披著大衣，或者疊在肩膀上），這樣可以像保護佛塔一樣恭敬地保護三衣，無論在隱蔽的地方還是顯眼的地方都懷著感恩之心。第五明三衣。威儀凈者。疏云。四儀受用各有所在故：第五種情況說明，穿著三衣可以使威儀清凈。疏文解釋說，因為行、住、坐、臥四種威儀都有各自的穿著方式。五中僧祇賢聖通目大小三乘：在這五種情況中，《僧祇律》中的『賢聖』泛指大乘、小乘和三乘的修行者。𢡠音志旗之異名(又通熾試二音)。字合作識即訓記也：『𢡠』是『志旗』的另一種說法（也可以讀作『熾』或『試』）。這個字應該寫作『識』，意思是『記住』。缽是出家人。器者亦謂表異外道俗流：缽（Patra）是出家人的用具，也用來區別于外道和世俗之人。據在後明相因引耳。當宗為寒者。衣犍度中佛因夜寒初中后夜次第取三衣重著因制三衣：根據後面的解釋，這是因為寒冷的原因。在《衣犍度》中，佛陀因為夜晚寒冷，在初夜、中夜、后夜依次取出三衣來加穿，因此制定了三衣制度。佛言當來善男子不忍寒苦。畜三衣足不得過：佛陀說，未來的善男子如果不能忍受寒冷，可以擁有三衣，但不能超過這個數量。外部即上二論三世如來並著者。特推極果以顯聖儀。意：外部的說法，也就是上面兩種論典中說三世如來都穿著三衣。這是特別推崇最高的果位，來彰顯聖者的威儀。意思是說...

【English Translation】 English version Also, the following two are obstacles to insects: This refers to two situations that hinder the survival of insects. The three times mentioned are the reasons for establishing the system. It doesn't mean that the three times can be confused and worn interchangeably: The establishment of the three-robe system is due to three specific seasonal causes, not that these three times can be confused at will. Many people misunderstand, and scholars should know this. The 'holy disciple' in the Shastra on Great Wisdom generally refers to those, both ordinary and holy, who cultivate the holy path: In the Shastra on Great Wisdom, 'holy disciple' generally refers to ordinary people and saints who cultivate the holy path. Heretics who are naked represent attachment to emptiness. Laypeople who wear many clothes represent attachment to existence. Bhikshus with three robes, neither too many nor too few, represent dwelling in the middle way, not attached to either emptiness or existence: Heretics who are naked represent attachment to 'emptiness'. Laypeople who wear many clothes represent attachment to 'existence'. Bhikshus with three robes, neither too many nor too few, represent dwelling in the middle way, not attached to either emptiness or existence, these two extremes. In the Ten Recitation Vinaya, heretics wear a whole piece of white wool, so it is cut to distinguish it: In the Ten Recitation Vinaya, because heretics wear a whole piece of white wool, the robes of bhikshus are cut to distinguish them. Next, in the meaning, the four immeasurables in the Samyukta Agama are the minds of loving-kindness, compassion, joy, and equanimity. Because they pervade all realms of beings, they are called immeasurable: Next, what needs to be explained is that the 'four immeasurable minds' in the Samyukta Agama refer to the four minds of loving-kindness (Metta), compassion (Karuna), joy (Mudita), and equanimity (Upekkha), because these four minds can pervade all realms of beings, they are called 'immeasurable'. According to the following, the three in the Avatamsaka Sutra are the three poisons. The fetters in the Four-Part Vinaya all refer to afflictions: According to the following explanation, the 'three' refers to the three poisons in the Avatamsaka Sutra, and the 'fetters in the Four-Part Vinaya' refer to various afflictions in the Four-Part Vinaya. The Ordination Platform Sutra says that the five-strip lower robe cuts off greed for the body. The seven-strip middle robe cuts off anger in speech. The great upper robe cuts off delusion in the mind (which corresponds to the three poisons and the three karmas): The Ordination Platform Sutra says that the five-strip robe (Antarvasa, lower robe) is used to cut off greed for the body, the seven-strip robe (Uttarasanga, middle robe) is used to cut off anger in speech, and the great robe (Samghati, upper robe) is used to cut off delusion in the mind (which corresponds to the three poisons of greed, anger, and delusion, as well as the three karmas of body, speech, and mind). Among the four, the initial meaning of the Mahavibhasa is understandable. The second should say that one robe cannot have shame and remorse, but three robes can, and the other three are the same: Regarding the four situations, the first situation in the Mahavibhasa is easy to understand. The second situation should say that one robe cannot make people feel shame and remorse, while three robes can, and the other three situations are the same. The commentary explains that because one robe is always worn regardless of whether it is clean or dirty, shame and remorse do not arise. Because the three robes have different styles according to different uses, they can cover the body, reveal dignity, and protect the body, thereby generating good thoughts: The commentary explains that because there is only one robe, it is worn regardless of whether it is clean or dirty, so shame and remorse do not arise. The three robes have different ways of wearing them according to different uses, which can cover the body, reveal dignity, and protect the body, thereby generating good thoughts. The third reverses to explain that wearing three robes can enter the assembly. The commentary explains that because the Samghati (great robe) is worn wherever one goes, it can inspire faith: The third situation reverses to explain that wearing three robes can enter the assembly. The commentary explains that because the Samghati is worn wherever one goes, it can inspire faith. The fourth is that having three robes can generate good deeds in practice. The commentary explains that if one is walking on the road, one can turn the robe over and drape it high (according to the following, outside the village, one can turn the robe over or drape it over the shoulder), respectfully protecting it like a pagoda, cherishing virtue whether in hidden or obvious places: The fourth situation is that having three robes can enable practitioners to generate good deeds. The commentary explains that if one is walking on the road, one can turn the robe over and drape it high, or fold it high (according to the following, outside the village, one can turn the robe over or drape it over the shoulder), so that one can respectfully protect the three robes like protecting a pagoda, cherishing gratitude whether in hidden or obvious places. The fifth explains that the three robes make the demeanor pure. The commentary explains that the four postures of walking, standing, sitting, and lying down each have their own places for use: The fifth situation explains that wearing three robes can make the demeanor pure. The commentary explains that the four postures of walking, standing, sitting, and lying down each have their own ways of wearing them. Among the five, the Sangha generally refers to the wise and holy ones of the Great Vehicle, Small Vehicle, and Three Vehicles: In these five situations, the 'wise and holy ones' in the Sangha generally refer to practitioners of the Mahayana, Hinayana, and Three Vehicles. 𢡠 is another name for Zhiqi (flag) (also pronounced Chi or Shi). The character should be written as Shi, which means to remember: '𢡠' is another way of saying 'Zhiqi' (flag) (it can also be pronounced 'Chi' or 'Shi'). This character should be written as '識', which means 'to remember'. The Patra (bowl) is for renunciants. The vessel also means to distinguish from heretics and laity: The Patra is a tool for renunciants, and it is also used to distinguish them from heretics and laypeople. According to the following explanation, this is due to the cause of cold. In the Robe Khandhaka, the Buddha, because of the cold at night, took out the three robes and put them on in order during the first, middle, and last nights, and therefore established the three-robe system: According to the following explanation, this is because of the cold. In the Robe Khandhaka, the Buddha, because of the cold at night, took out the three robes and put them on in order during the first, middle, and last watches of the night, and therefore established the three-robe system. The Buddha said that future good men who cannot endure the cold may have three robes, but no more: The Buddha said that future good men who cannot endure the cold may have three robes, but they cannot have more than that. Externally, the above two treatises say that the Buddhas of the three times all wear them. It especially promotes the ultimate fruit to show the holy demeanor. The meaning is...: Externally, the above two treatises say that the Buddhas of the three times all wear the three robes. This especially promotes the highest fruit to show the holy demeanor. The meaning is...

令服者起勝想故。釋名中。總名者上中下衣同一號故。增一但有梵名。前後所引經律多號袈裟。真諦雜記云。袈裟是外國三衣都名。名含多義。或名離塵服(斷六塵故)。或名消瘦服(割煩惱故)。或名蓮華服(離染著故)。或名間色服(三如法色成故)。注中初示梵號。從色名者即經所謂壞色衣也。下文即后引云此翻不正色染是也。袈裟味者此示非正衣名。疏云。如六味中有袈裟味可是衣也。若下次辨古翻。三十中者即蠶綿二毛減六年四戒。別名中初科前明製造。應下列名。郁多羅僧下脫入眾著三字。次約義翻引經中。具云慧上菩薩問大善權經有二卷。今引下卷。五條雲中著者最在內故。七條上者五條上故。問。伽梨最上何不名者。答。若據二衣並五條上。但伽梨稀用從別標名。次科初標示。大下列釋三名。雜碎約相中價約直。在二衣之間下就著用最在下故。王宮聚落生物善故。及說法授戒亦須著之示尊相故。入眾語通。謂齊講禮誦諸羯磨事並著七條。院內即寺中居房室。等道行謂曠路中行。雜作即諸作務並服下衣。三約條分。非出本律世中相傳故云律無等。十九十七趣舉中品。如后細分。四通相中文舉縵衣為例。即如三衣互為從衣。但是約用加名。不論體相。然雖互通本制須定。有闕開從故云非無大分等。三中大

悲經文出第三。初舉破況持。性謂受體。次舉無況有。形謂容儀。無破尚爾況受持耶。彌勒當來人壽八萬歲時出世。三會說法度人無量。釋迦遺法弟子初會先度。縱不得度乃至。千佛最後樓至。釋迦弟子無不度盡故曰無遺也。樓至經作盧遮。此云啼哭從悲為名。悲華文出第八。如來因地為大悲菩薩。時發此愿也。五中初與四滅惡力。初是除業四即息諍。餘三生善力。二獲來果三感現樂五增長威勢。四中共相違反者。經云。其有眾生不相從順。多饒怨嫉共相鬥戰乃至交戰之時。能念袈裟令彼眾生得悲心軟心無怨心。等五云勝他者。彼云。眾生若於鬥戰諍訟為護身。故尊重恭敬供養袈裟常持自隨。令彼眾生所在常勝無能陵者。縱鬥戰諍訟安隱解脫。等諒是慚愧人。衣慈悲之服。忽生思念即息諍情。故諸比丘深思佛語。或起瞋毒當自觀身。既服袈裟寧無慚恥。若我下述誠求證。菩薩說是愿已。寶藏如來伸金色臂摩菩薩頂贊言。善哉善哉大丈夫汝所言者是大珍寶是大賢善。汝成道已。袈裟能成此五聖功德。僧祇開與禳災頗彰勝德。禳汝陽反除殃也。第二作之方法求財中。如法者離下諸過清凈財也。謂下示非法。四邪五邪如僧網解。律下引證。邪命總上四五。激發現相亦屬五邪。別舉兩相耳。捨墮衣對上販賣。更兼犯長乞浣等犯

【現代漢語翻譯】現代漢語譯本《悲經》文句出於第三卷。首先提出破除情慾的狀況和受持佛法。『性』指的是領受和體悟佛法的本體。其次提出沒有情慾的狀況而有佛法。『形』指的是容貌和威儀。沒有情慾的破除尚且如此，更何況是受持佛法呢？彌勒（Maitreya，未來佛）將來在人間壽命八萬歲時出世，三次集會說法，度化無量眾生。釋迦（Sakyamuni，現世佛）遺留的佛法，他的弟子們在第一次集會時優先被度化。即使不能在那時被度化，乃至到千佛（thousand Buddhas）中的最後一位樓至（Rucika Buddha）佛出世時，釋迦的弟子沒有不被度盡的，所以說『無遺』。樓至經也寫作盧遮，意思是啼哭，因大悲而得名。《悲華經》文句出於第八卷，如來（Tathagata，佛的稱號）在因地時為大悲菩薩（Mahakaruna-bodhisattva），當時發下這個誓願。五種力量中，首先是四種滅惡的力量。第一種是消除業障，四種是止息爭端。其餘三種是產生善的力量：第二種是獲得未來的果報，第三種是感得現世的快樂，第五種是增長威勢。四種力量共同作用，相互協調。經中說：『如果有眾生不相順從，多有怨恨嫉妒，互相爭鬥，乃至交戰的時候，能夠唸誦袈裟（kasaya，僧侶的法衣）的功德，能使那些眾生得到悲憫之心、柔軟之心、沒有怨恨之心。』等等。五種力量勝過其他力量。經中說：『眾生如果在鬥戰爭訟中，爲了保護自身，尊重恭敬供養袈裟，常常攜帶在身邊，能使那些眾生無論在哪裡都能常勝，沒有人能夠欺凌。即使在鬥戰爭訟中，也能安穩解脫。』等等。可以理解為是慚愧之人，穿著慈悲的服裝，忽然生起思念，就能止息爭端的情緒。所以眾比丘（bhiksu，出家修行的男性）要深思佛語，或者生起嗔恨毒害之心時，應當自我反省，既然穿著袈裟，怎麼能沒有慚愧之心呢？如果我下面所說的是真實可靠的，誠心尋求驗證。菩薩（bodhisattva，立志成佛的人）說完這個誓願后，寶藏如來（Ratnagarbha Tathagata）伸出金色的手臂，摩菩薩的頭頂，讚歎說：『善哉！善哉！大丈夫！你所說的是大珍寶，是大賢善。你成道之後，袈裟能成就這五種聖功德。』僧祇（samgha，僧團）開示與禳災，很能彰顯殊勝的功德。禳，就是除去災殃。第二部分是製作的方法，在求財方面。如法，就是遠離下面所說的各種過失，是清凈的財物。下面會說明什麼是非法的。四邪、五邪，如僧網所解釋的。律典下面會引用證明。邪命，總括了上面的四種和五種。激發顯現的相也屬於五邪，只是分別舉出兩種現象罷了。捨墮衣（Nissaggiya Pacittiya，一種戒律）針對的是上面的販賣行為，還包括觸犯了過長的期限、乞求洗滌等等違犯行為。

【English Translation】 English version The text of the 'Karuna Sutra' appears in the third volume. First, it presents the breaking of conditions and the upholding of Dharma. 'Nature' refers to the reception and understanding of the essence of Dharma. Second, it presents the existence of Dharma without conditions. 'Form' refers to appearance and demeanor. If the breaking of conditions is like this, how much more so is the upholding of Dharma? Maitreya (the future Buddha) will appear in the world when human lifespan is eighty thousand years, holding three assemblies to preach the Dharma and liberate countless beings. The Dharma left by Sakyamuni (the present Buddha), his disciples will be prioritized for liberation in the first assembly. Even if they cannot be liberated then, until the last of the thousand Buddhas, Rucika Buddha, appears, none of Sakyamuni's disciples will be left unliberated, hence the saying 'none left behind'. The Rucika Sutra is also written as 'Luzhe', meaning 'weeping', named after great compassion. The text of the 'Karunapundarika Sutra' appears in the eighth volume, when the Tathagata (title of a Buddha) was the Bodhisattva of Great Compassion in his causal stage, he made this vow. Among the five powers, the first is the four powers of eradicating evil. The first is to eliminate karmic obstacles, and the four are to cease disputes. The remaining three are the powers of generating good: the second is to obtain future rewards, the third is to experience present happiness, and the fifth is to increase power and influence. The four powers work together and coordinate with each other. The sutra says: 'If there are beings who do not follow each other, have much resentment and jealousy, fight each other, and even when engaged in battle, being able to recite the merits of the kasaya (robe of a monk), can cause those beings to obtain a compassionate heart, a soft heart, and a heart without resentment.' and so on. The five powers surpass other powers. The sutra says: 'If beings, in battles and disputes, for the sake of protecting themselves, respect, revere, and make offerings to the kasaya, and always carry it with them, can cause those beings to be always victorious wherever they are, and no one can bully them. Even in battles and disputes, they can be safely liberated.' and so on. It can be understood as a person of shame, wearing the clothing of compassion, suddenly giving rise to thoughts, can stop the emotions of dispute. Therefore, the bhiksus (monks) should deeply contemplate the Buddha's words, or when arising with anger and harmful thoughts, they should reflect on themselves, since they are wearing the kasaya, how can they not have a sense of shame? If what I say below is true and reliable, sincerely seek verification. After the Bodhisattva (one who aspires to become a Buddha) finished speaking this vow, Ratnagarbha Tathagata extended his golden arm, stroked the Bodhisattva's head, and praised: 'Excellent! Excellent! Great man! What you have said is a great treasure, is great virtue. After you attain Buddhahood, the kasaya can accomplish these five sacred merits.' The Samgha's (monastic community) teachings and averting disasters can greatly demonstrate the supreme merits. 'Rang' means to remove calamities. The second part is the method of making it, in terms of seeking wealth. 'According to the Dharma' means to stay away from the various faults mentioned below, and is pure wealth. It will be explained below what is unlawful. The four wrong livelihoods and five wrong livelihoods, as explained by the Samghanetika. The Vinaya will cite evidence below. Wrong livelihood encompasses the above four and five. The phenomena of arousal and manifestation also belong to the five wrong livelihoods, only two phenomena are listed separately. Nissaggiya Pacittiya (a type of precept) is aimed at the above-mentioned sales behavior, and also includes violating the excessive time limit, begging for washing, and other violations.

。然邪心難識略為辨之。如今禮誦講經。或復世俗雜伎心希他物通號邪緣。或私畜長財箱囊盈溢於己物則一毛不拔。於他施則多積無厭。濫倚此緣故從他。乞酌情檢事不凈何疑。負識高流幸宜改跡。財體中初科前示如法。熟致即紬絹麻苧熟練厚致者。然據律文猶通紬絹。若準章服儀感通傳皆非如法。今略引之。傳中天人云。佛法東傳六七百載。南北律師曾無此意。安用殺生之財而為慈悲之服。師何獨拔此意。祖師答曰。余因讀智度論見佛著粗布伽梨。因懷在心何得乖此。及聽律后便見蠶衣臥具縱得已成並斬壞涂埵。由此重增景仰。又云。復見西來梵僧咸著布㲲。具問答云。五天竺國無著蠶衣。由此興念著章服儀。等義凈三藏內法傳中。反加誹毀。彼學小乘有部故多偏執。今宗大乘了義非彼所知。若下簡非法。生疏即今有用生紗生苧蕉葛等物作袈裟。並是非法文中紗別生熟俱非紬。即生者不得綃古云生絲繒也。又云蜀中出細薄絹名綃。引證三段。四分證上綾綺。僧祇證上生疏。毛髮樹皮等並外道服五百問紬絹等不現身者。雖生而厚障形不露故云如法。引勸中。彼律明此鳥兩翅相去五百五十由旬以龍為食。欲取龍時以翅扇開海水。龍宮即現龍怖此故求片袈裟著宮門上。鳥見生敬不敢取食。又時有龍取袈裟戴于頭上尋岸而行

【現代漢語翻譯】現代漢語譯本：然而邪惡之心難以識別，略微辨別一下。現在誦經、講經，或者世俗的雜耍技藝，心中希望得到他人的財物，這都可稱為邪緣（指不正當的因緣）。或者私自積蓄大量錢財，箱子口袋都裝滿了，對於自己的東西卻一毛不拔，對於施捨給他人卻貪得無厭。濫用這些因緣，所以從他人那裡乞討，酌情檢查事情，不乾淨是毫無疑問的。希望有見識的高人能夠改變這種行為。關於財物，首先要像前面所說的那樣如法。仔細製作，也就是用熟練的絲綢、麻布、苧麻等熟練厚實的材料製作。然而根據律文，還是允許用熟絲綢。如果按照章服儀和感通傳的說法，這些都不是如法的。現在簡單引用一下。感通傳中天人說：『佛法東傳六七百年，南北方的律師都沒有這種想法。怎麼能用殺生的錢財來做慈悲的衣服呢？法師您為何獨自有這種想法？』祖師回答說：『我因為讀《智度論》，看到佛陀穿著粗布的伽梨（一種粗布），因此一直記在心裡，怎麼能違背這個呢？』以及聽律之後，便認為蠶衣臥具即使已經做成，也要斬斷破壞。由此更加敬仰。又說：『又看到西來的梵僧都穿著布㲲（毛織物）。』詳細詢問后回答說：『五天竺國沒有用蠶絲做的衣服。』因此產生了穿著章服儀的想法。等等。義凈三藏在《內法傳》中，反而加以誹謗。他們學習小乘有部，所以多有偏執。我們宗派是大乘了義，不是他們所能理解的。下面簡要說明什麼是非法的。生疏，就是現在用未經加工的生紗、生苧、蕉葛等物製作袈裟，這些都是非法的。文中說紗，無論是生的還是熟的，都不是紬（一種絲織品）。也就是生的不得用綃（一種絲織品），古時候把生絲叫做繒。又說蜀地出產一種細薄的絹，叫做綃。引用以上三段來證明。《四分律》證明了綾綺（兩種絲織品）。《僧祇律》證明了生疏。毛髮、樹皮等都是外道的服裝。《五百問》中說紬絹等不顯露身體的，雖然是生的，但是厚實，遮蔽了形體，不外露，所以說是如法的。在勸誡中，那部律中說明這種鳥兩翅相距五百五十由旬（長度單位），以龍為食物。想要抓龍的時候，用翅膀扇開海水，龍宮就顯現出來，龍害怕這種鳥，所以求得一片袈裟，放在宮門上。鳥看見了，產生敬畏之心，不敢取食。又有時有龍把袈裟戴在頭上，沿著岸邊行走。 English version: However, it is difficult to recognize an evil mind, so let's briefly distinguish it. Nowadays, reciting scriptures, lecturing on scriptures, or secular acrobatics, with the mind hoping to obtain other people's wealth, can all be called evil connections (referring to improper causes and conditions). Or privately accumulating a large amount of money, filling boxes and pockets, but being stingy with one's own possessions, and insatiably greedy for giving to others. Abusing these connections, therefore begging from others, carefully examining the matter, there is no doubt that it is unclean. It is hoped that knowledgeable people can change this behavior. Regarding wealth, first, it must be as the previous instructions, lawful. Carefully making, that is, using skilled silk, linen, ramie, and other skilled and thick materials to make it. However, according to the Vinaya texts, it is still permissible to use cooked silk. If according to the Zhangfu Yi (Regulations on Clothing) and Gantong Zhuan (Transmission of Spiritual Response), these are not lawful. Now briefly quote it. In the Gantong Zhuan, a deva said: 'The Dharma has been transmitted to the East for six or seven hundred years, and the Vinaya masters of the North and South have never had this idea. How can one use the wealth of killing to make clothes of compassion? Why do you alone have this idea?' The patriarch replied: 'Because I read the Mahāprajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom), and saw the Buddha wearing coarse cloth kāṣāya (a type of coarse cloth), therefore I have always kept it in mind, how can I violate this?' And after listening to the Vinaya, I realized that even if silkworm clothes and bedding have already been made, they should be cut off and destroyed. From this, I increased my admiration. Also, it is said: 'Also, I saw the Western brahmins (梵僧) all wearing cloth die (毛織物).' After inquiring in detail, they replied: 'The five Indias (天竺國) do not have clothes made of silkworm silk.' Therefore, the idea of wearing Zhangfu Yi arose. And so on. Yijing (義凈) Tripitaka (三藏) in the Neifa Zhuan (Record of Inner Law), instead added slander. They study the Sarvāstivāda (有部) of the Hinayana (小乘), so they have many prejudices. Our sect is the Mahayana (大乘) of definitive meaning, which is not what they can understand. Below is a brief explanation of what is unlawful. Raw and unrefined, that is, now using unprocessed raw silk, raw ramie, banana fiber, and other materials to make kāṣāya, these are all unlawful. The text says that silk, whether raw or cooked, is not chou (紬, a type of silk fabric). That is, raw silk cannot be xiao (綃, a type of silk fabric), in ancient times raw silk was called zeng (繒). It is also said that Shu (蜀) produces a thin silk called xiao. Quote the above three paragraphs to prove it. The Sarvāstivāda Vinaya (四分律) proves lingqi (綾綺, two types of silk fabrics). The Mahāsāṃghika Vinaya (僧祇律) proves raw and unrefined materials. Hair, tree bark, etc. are all heretical clothing. The Five Hundred Questions (五百問) says that chou (紬) silk and other materials that do not reveal the body, although raw, are thick and cover the body, not revealing it, so it is said to be lawful. In the exhortation, that Vinaya explains that this bird's wings are five hundred and fifty yojanas (由旬, a unit of length) apart, and it eats dragons. When it wants to catch a dragon, it uses its wings to fan open the seawater, and the dragon palace appears. The dragon is afraid of this bird, so it seeks a piece of kāṣāya and places it on the palace gate. The bird sees it and develops reverence, not daring to take it for food. Also, sometimes a dragon puts the kāṣāya on its head and walks along the shore.

【English Translation】 However, it is difficult to recognize an evil mind, so let's briefly distinguish it. Nowadays, reciting scriptures, lecturing on scriptures, or secular acrobatics, with the mind hoping to obtain other people's wealth, can all be called evil connections (referring to improper causes and conditions). Or privately accumulating a large amount of money, filling boxes and pockets, but being stingy with one's own possessions, and insatiably greedy for giving to others. Abusing these connections, therefore begging from others, carefully examining the matter, there is no doubt that it is unclean. It is hoped that knowledgeable people can change this behavior. Regarding wealth, first, it must be as the previous instructions, lawful. Carefully making, that is, using skilled silk, linen, ramie, and other skilled and thick materials to make it. However, according to the Vinaya texts, it is still permissible to use cooked silk. If according to the Zhangfu Yi (Regulations on Clothing) and Gantong Zhuan (Transmission of Spiritual Response), these are not lawful. Now briefly quote it. In the Gantong Zhuan, a deva said: 'The Dharma has been transmitted to the East for six or seven hundred years, and the Vinaya masters of the North and South have never had this idea. How can one use the wealth of killing to make clothes of compassion? Why do you alone have this idea?' The patriarch replied: 'Because I read the Mahāprajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom), and saw the Buddha wearing coarse cloth kāṣāya (a type of coarse cloth), therefore I have always kept it in mind, how can I violate this?' And after listening to the Vinaya, I realized that even if silkworm clothes and bedding have already been made, they should be cut off and destroyed. From this, I increased my admiration. Also, it is said: 'Also, I saw the Western brahmins (梵僧) all wearing cloth die (毛織物).' After inquiring in detail, they replied: 'The five Indias (天竺國) do not have clothes made of silkworm silk.' Therefore, the idea of wearing Zhangfu Yi arose. And so on. Yijing (義凈) Tripitaka (三藏) in the Neifa Zhuan (Record of Inner Law), instead added slander. They study the Sarvāstivāda (有部) of the Hinayana (小乘), so they have many prejudices. Our sect is the Mahayana (大乘) of definitive meaning, which is not what they can understand. Below is a brief explanation of what is unlawful. Raw and unrefined, that is, now using unprocessed raw silk, raw ramie, banana fiber, and other materials to make kāṣāya, these are all unlawful. The text says that silk, whether raw or cooked, is not chou (紬, a type of silk fabric). That is, raw silk cannot be xiao (綃, a type of silk fabric), in ancient times raw silk was called zeng (繒). It is also said that Shu (蜀) produces a thin silk called xiao. Quote the above three paragraphs to prove it. The Sarvāstivāda Vinaya (四分律) proves lingqi (綾綺, two types of silk fabrics). The Mahāsāṃghika Vinaya (僧祇律) proves raw and unrefined materials. Hair, tree bark, etc. are all heretical clothing. The Five Hundred Questions (五百問) says that chou (紬) silk and other materials that do not reveal the body, although raw, are thick and cover the body, not revealing it, so it is said to be lawful. In the exhortation, that Vinaya explains that this bird's wings are five hundred and fifty yojanas (由旬, a unit of length) apart, and it eats dragons. When it wants to catch a dragon, it uses its wings to fan open the seawater, and the dragon palace appears. The dragon is afraid of this bird, so it seeks a piece of kāṣāya and places it on the palace gate. The bird sees it and develops reverence, not daring to take it for food. Also, sometimes a dragon puts the kāṣāya on its head and walks along the shore.

鳥不能害。斯由製造依法顯有殊功。故引誡之。色如引文中初科上二句簡非。言上色者總五方正間。青黃赤白黑五方正色也。緋紅紫綠磂黃五方間色也。當下顯如注中兩句。上句對翻下句指所出。即下多論翻染是也。言正翻者顯前臥具等名皆非正。故章服儀云。如經律中通云壞色。故文云。當以三種青黑木蘭隨用一壞成如法色。又云。不正壞色唯釋門所懷別邪正也。明知不正即袈裟色。等若下明開。五納即五色碎段重納為衣。雖是正間非純色故。涅槃下引證。壞色即不正也。廣辨中十誦初出非色。即是五正除。納衣簡所開也。戒下示如法色。泥即黑色棧即木蘭。婆論三節初明點凈。袈裟下次示翻名。真紫下三簡非色。初中又二。初明五正開作余衣。三點謂三色點。紺謂青赤色即木蘭異名。得皂下二別簡正間得不之相。皂即黑色(準應非正)。及木蘭皆應法。赤白黃亦得者謂同青碧。作衣里用翻名云染。即是正翻但語通如非。故前注中加不正色三字助之。名義方顯如結愛者舉例顯義。結愛煩惱染污凈心。以色染物義亦同此(如墨子見染絲而悲之類)。簡非中真紫即紫草染者。蘇方木名今時蘇木是也。地黃謂土黃。柰黃用柰皮染者。花黃謂紅花槐花等染。嘗考大藏但有青黑木蘭三色。如法今時沙門多尚紫服。按唐紀則天朝

薜懷義亂于宮庭。則天寵用令參朝議。以僧衣色異因令服紫袈裟帶金龜袋。后偽撰大云經結十僧。作疏進上覆賜十僧紫衣龜袋。由此弊源一泄於今不返。無知俗子濫跡釋門。不務內修唯夸外飾。矧乃輒預耆年之上僣稱大聖之名。國家之所未詳。僧門之所不舉。致使貪婪嗇吝之輩各逞奢華。少欲清凈之風于茲墜滅。且儒宗人倫之教則五正為衣。釋門出世之儀則正間俱離。故論語云。紅紫不以為褻服(褻服私服也。決云。不為褻服則公服可知矣)。文中子云。君子非黃白不衣。尚非俗禮所許豈是出世正儀。況律論明文判為非法。茍不信受安則為之。又學律者畜不凈財買非法服。及講至此目矚相違。遂飾己過以誑後生。便云。律中違王制犯吉。我依王制耳。且多論明違王制。乃謂比丘不遵國禁。如今國家束約僧徒二十出家系名簿藉出外執憑帶持禁物。似此等事有違結犯。何嘗禁僧不聽著褐。如此說者豈唯誹謗正法。抑亦不識王制。涅槃所謂如何。此人舌不捲縮。諒有生報故未彰現相耳。僧祇初示染物如。非鬱金樹根可染黃色。紅藍即紅花。青染即藍。淀花色謂班文。聽用下次明如法。巨摩即牛糞。西土牛食香草人所貴之。此方不宜故不應用。戒本下次明如色名相。初引戒本示名。次引廣文顯相。銅青謂青褐如舊銅色(今罯成

銅青乃是正色耳)。雜泥謂以果汁浸於鐵器遂成黑色。河底緇泥亦可染黑。木蘭謂果汁者頗乖色相。故注以會之。此翻律者此即本部姚秦都長安故云北方。僧祇翻在揚都故云吳地。餘下引親見為證。可驗僧祇翻傳失旨。蜀部即川中準知。木蘭乃是華語。指善見者即如次科赤色鮮明是也。斥濫中初斥用偽經。彼經分五部衣色。謂僧祇著黃。五分著赤。四分著皂。迦葉遺著木蘭。十誦著絳色(以僧祇入五部本枝不分又五部中闕婆粗部)。此雖指斥義鈔復引未詳何意。又舍利弗問經．僧祇．迦葉遺．同上。四分著赤。十誦著皂。五分著青。然服飾隨時未必一定兩。經互說不足致疑。縱用彼文止是名濫。如諸部青黑豈得正色乎。四分下引律論證非。四分三色隨壞。善見謂為遭賊。明知五大本非如法。註文兩段前定色相。以名濫故。后準文決。恐妄執故。結斷中初指諸教。純色謂五方正間。必下示成否。隨相即九十新衣戒。定量中。四分有通局二量。初示定量。安陀會長七尺二寸廣三尺六寸。此謂下衣道行作務故。不宜大。業疏云。諸部極小唯四分文。出家貧乏故是常也。餘二衣長九尺廣五尺四寸。然下出通量但云下衣極小。準餘二衣非小明矣。然恐身量短長不定。是故三衣俱準通量。言度身者此有二法。一準多論佛身丈六衣長

丈八廣丈二。常人半之。衣長九尺廣六尺(與四分小異)。據此以算。人身長一尺則長邊得一尺一寸二分半廣邊得七寸五分。如是增之則八尺之人。可著長九廣六之衣也。更增至佛量亦無差設。或身相長短不稱減。成儉約過須說凈。二準業疏就身裁度。疏云。從肩下地踝上四指以為衣身。余分葉相足可相稱。此謂人身多是長短不定。鮮有肥羸縱有肥羸不妨服用。是故但出廣量不明長法(有云余分葉相即是長量今謂葉相廣長齊有何獨長邊)。且今時人少至八尺但取九尺已內足可相稱。良由袈裟右角本在左肩或垂腋下。是故九尺之服頗宜八尺之身。今則右角前垂著用乖法。遂使長邊何啻丈二廣邊不滿五尺。長拖象鼻動越威儀。習久迷深。何由諫諭必懷奉法。夫復何言。文中節量等語本是誡節貪求。令知止足故。云取足而已。今此引用意顯隨宜。故云準此等。度字入呼謂裁度也。取字去呼謂粗略也。引諸文中初二字躡上通文。亦下一句生后引用。然四分下衣雖云窄小。而諸部中三衣或等足可準繩。恐見度身便即任意。廣長無法故云雖爾等(今執丈二長衣便云律有通文者正墮此過)。故下引示諸文初指二律。十誦上衣長五肘廣三肘(同上四分)。下衣長四肘廣二肘半(長同四分廣加九寸則四尺五寸)。七條量在上下之間。僧祇

三衣各有三品。上者長五肘廣三肘(亦同四分)。中者長五肘一不舒手(謂五中一肘不舒手量不滿五肘準彼論肘舒手量之)。廣三肘一不舒手。下衣長四肘半(八尺一寸)。廣三肘一不舒手。中下二衣亦各三品並如上。婆論中三事通有三品。長五廣三(中衣同四分)。若極大者長六肘(一丈八寸)。廣三肘半(六尺三寸)。若極小者長四肘廣二肘牛。上出三品如法。下明過減非法。初判成受。過者可截減則可續。缽無此義故受不成。若過下判犯準知。今時丈二長衣既不說凈皆犯長罪。注出受凈前後以受持外者屬長物故(故知法衣之上連帶長物。今按尼鈔祖師明斷若過量外必須凈施)。五分初緣亦依肘量。但隨人用不能一準故云不定。佛令隨身須依業疏肩踝為度。若前諸部乃據中人八尺揩定。況分三品適足隨身故存品量也。上引二量攝盡機緣。定量則抑彼貪情。通量則被于異報。大論教意從儉為先。故章服儀云。減量而作同儉約之儀。過限妄增有成犯之法(或容犯長或制非法)。又云。頃載下流驕奢其度。至論儉狹未見其人。余如別說(有云。鈔引通文廢其定量者此順執情妄排聖訓)。問。必準通文過量得否。答。若準多論量外說凈非謂不得。但今著者不行說凈有犯長過。又復著用有所不便耳。問。今服長衣為有何過。

答。此有多過。一量外犯長提。二著用犯舍衣吉。三長垂肘外有象鼻相。步步吉羅。儻懼因果請從正教。條數中初科條即豎條。五七九至二十五皆從只數。故徴所以如疏鈔者。業疏云。以沙門行慈仁育為本。同世陽化故數非偶(只是陽數能發生故偶是陰數能肅發故)。兼指鈔者應是義鈔逸文。多少中初科四分止十九條。中品之極。十誦止十五條。中品之初。皆略上品故並云若過也。然文非顯了故引多論具列大衣三位九品。業疏云。所以極齊二十五條者。欲為二十五有作福田故。次科先引律文。衣犍度云。諸比丘不知當作幾條衣。佛言應五條不應六條(下衣)。應七條不應八條(中衣)。應九條不應十條。乃至應十九條不應二十條(大衣)。若能過是條數應畜(略上三品)。準律本無不字。後人不曉妄注于邊。後有知者不即削除。于下復注點出前非。至后鏤板不能刊正故也。今下正斥。無正教制開者謂非教制。復非所開。不足承用。三中聖蹟記有二卷。靈裕法師撰。其文但示條相。智論明其衣體。故引以成之(今有反求細布。有過絹直放彼拈此。未善教意)。言大準者謂九品之衣。隨力所辦從本須作二十五條。力不足者次第減降下至九條。以佛但著下品上衣。故知足以為準。六中堤謂橫堤。如田之堤岸。章服儀云。條堤

【現代漢語翻譯】現代漢語譯本：回答：這裡有多種過失。第一種是超過規定的條數縫製大衣，犯長提（超過長度限制）的戒律。第二種是穿著不符合規定的舍衣吉（一種僧侶的服裝）。第三種是縫製的大衣下垂部分超過手肘，呈現象鼻的形狀，每一步都違反吉羅（戒律）。如果害怕因果報應，請遵循正確的教導。關於條數的規定，最初的科條指的是豎條。五、七、九直到二十五，都按照單數計算。之所以這樣規定，就像《業疏》和《鈔》所解釋的那樣。《業疏》說：『沙門以慈悲為本，以養育為根本，與世俗教化相同，所以數字不是偶數（因為陽數能夠生長，而偶數是陰數，能夠肅殺）。』這裡提到的《鈔》，應該是義鈔的遺失部分。關於多少的規定，最初的科條中，《四分律》只允許十九條，屬於中品中的最高等級。《十誦律》只允許十五條，屬於中品中的最低等級。都省略了上品的情況，所以說『若過』。然而，文字不夠明確，所以引用《多論》詳細列出大衣的三種等級和九種品級。《業疏》說：『之所以規定最多二十五條，是爲了給二十五有（佛教宇宙觀中的二十五種存在形式）作福田。』接下來的科條首先引用律文。《衣犍度》中說：『諸位比丘不知道應該製作多少條的衣服。』佛說：『下衣應該是五條，不應該是六條；中衣應該是七條，不應該是八條；大衣應該是九條，不應該是十條，乃至應該是十九條，不應該是二十條。』如果能夠超過這些條數，就可以擁有（省略了上品的三種品級）。按照律本，原本沒有『不』字。後人不明白，錯誤地在旁邊標註。後來有明白的人沒有立即刪除，還在下面再次標註指出之前的錯誤。到了後來雕版印刷的時候，就無法改正了。現在下面正式駁斥。『無正教制開者』指的是既不是教制規定的，也不是允許的，不值得采納。第三點，《聖蹟記》有兩卷，是靈裕法師撰寫的。其中的文字只是展示了條相。《智論》闡明了衣服的形制，所以引用它來補充說明（現在有人反過來追求細布，超過了絹的價值，放棄那個而選擇這個，沒有很好地理解教義）。『言大準者』指的是九品的大衣。根據自己的能力，從根本上應該製作二十五條。如果能力不足，可以依次減少，降低到九條。因為佛陀只穿著下品的大衣，所以知道這足以作為標準。第六點，堤指的是橫堤，就像田地的堤岸。《章服儀》中說：條堤。

【English Translation】 English version: Answer: There are several transgressions here. First, exceeding the prescribed number of strips when sewing the Sanghati (outer robe), violating the rule of 'excessive length'. Second, wearing a 'Sheyi Ji' (a type of monastic garment) that does not conform to the regulations. Third, the lower part of the sewn Sanghati hangs down beyond the elbow, resembling an elephant's trunk, violating the 'Jiluo' (precepts) with every step. If you fear karmic consequences, please follow the correct teachings. Regarding the regulations on the number of strips, the initial clause refers to vertical strips. Five, seven, nine up to twenty-five are all calculated as odd numbers. The reason for this regulation, as explained in the 'Karma Commentary' and 'Notes', is that 'Shramanas take compassion as their foundation, and nurturing as their root, which is the same as secular teachings, so the numbers are not even (because Yang numbers can grow, while Yin numbers can kill).』 The 'Notes' mentioned here should be a lost part of the 'Notes on Meaning'. Regarding the regulations on quantity, in the initial clause, the 'Sarvastivada Vinaya' only allows nineteen strips, which belongs to the highest grade of the middle class. The 'Dasabhumi Sutra' only allows fifteen strips, which belongs to the lowest grade of the middle class. Both omit the upper class, so it says 'if exceeding'. However, the text is not clear enough, so the 'Mahayana Treatise' is cited to list in detail the three grades and nine classes of the Sanghati. The 'Karma Commentary' says: 'The reason for stipulating a maximum of twenty-five strips is to create a field of merit for the twenty-five realms of existence (in Buddhist cosmology).' The following clause first quotes the Vinaya text. The 'Clothing Khandhaka' says: 'The Bhikkhus do not know how many strips of clothing should be made.' The Buddha said: 'The lower robe should be five strips, not six; the middle robe should be seven strips, not eight; the Sanghati should be nine strips, not ten, up to nineteen strips, not twenty.' If one can exceed these numbers, one can possess (omitting the three grades of the upper class). According to the Vinaya text, there was originally no 'not' character. Later people did not understand and mistakenly marked it on the side. Later, those who understood did not immediately delete it, and even marked it again below to point out the previous error. When it came to later woodblock printing, it could not be corrected. Now it is formally refuted below. 'Those who have no correct teaching to open' refers to what is neither stipulated by the teaching system nor allowed, and is not worth adopting. Thirdly, the 'Records of Holy Sites' has two volumes, written by Dharma Master Lingyu. The text only shows the appearance of the strips. The 'Mahaprajnaparamita Sastra' clarifies the form of the clothing, so it is cited to supplement the explanation (now some people turn around to pursue fine cloth, exceeding the value of silk, abandoning that and choosing this, not understanding the teachings well). 『The so-called great standard』 refers to the Sanghati of the nine grades. According to one's ability, one should fundamentally make twenty-five strips. If one's ability is insufficient, one can reduce them in order, down to nine strips. Because the Buddha only wore the lower grade of the Sanghati, it is known that this is sufficient as a standard. Sixthly, 'Dike' refers to the horizontal dike, like the dikes of fields. The 'Ceremonial of Clothing' says: Striped dike.

之相事等田疇。如畦貯水而養嘉苗。譬服此衣生功德也。佛令像此義不徒然。示數中初科。四分定量文如前引。長短如上略示。五條十隔(一長一短)。餘二衣準之應云。七條二十一隔(兩長一短)。九條二十七隔等次第增之。據律定量則出二衣。長短唯據五條。文中通舉須知兩異。次科初明如法。所以長增至四短唯局一者。疏云。法服敬田為利諸有。表聖增而凡減。喻長多而短少。若下簡非法。所以成受著用犯者。疏云。著取儀相用生物善。長短差違乖慈梵行隨步越儀一一結罪(今時禪眾多作九條長短不定。或紗或綾或絣或碧自號法衣。體色量相俱乖正制。何法之有)。割截意中初徴意二引釋。四分不為賊剝者以無所直故。十誦異外道者彼著全段白㲲故。引律三賤正取刀賤人所棄故。已上諸意皆托外緣括其所歸。為破貪結善巧之旨其在茲乎。第七明多少中。初文若據諸律重作。或以布通縵。或兩衣縫合。今準感通傳天人示法逐相填之。彼敘天人問云。大衣重作師比行之。然于葉下乃有三重。豈得然耶。即問其所作。便執余衣以示之。此葉相者表于稻田之塍疆也。以割截衣段就里刺之。去葉𪍿麥已后此則。條內表田葉上表渠相。豈不然耶。今則通以布縵。一非割截。二又多重既非本制。非無著著之失。問。下引多論摘

【現代漢語翻譯】現代漢語譯本田地的形狀和事情，就像田埂蓄水來滋養好的秧苗。譬如穿上這種袈裟就能產生功德。佛陀讓模仿這種意義不是沒有原因的。在數字中，首先是四分律規定的尺寸，如前面所引用的。長短如上面略微所示。五條袈裟有十個間隔（一長一短）。其餘兩種袈裟也應照此推算，七條袈裟有二十一個間隔（兩長一短），九條袈裟有二十七個間隔等，依次增加。根據律典規定的尺寸，可以製作出兩種袈裟。長短只根據五條袈裟。文中普遍舉例，須知兩者不同。其次說明如法。之所以長度增加到四個，而短的只侷限於一個，疏中說：『法服是恭敬的福田，爲了利益一切眾生，表示聖人增加而凡人減少，比喻長的多而短的少。』如果下面簡化非法，之所以成就受持穿著犯戒者，疏中說：『穿著是爲了取得儀相，利用生物的善良。』長短差別違背了慈悲的梵行，每一步都超越了儀軌，一一結罪（現在禪宗很多製作九條袈裟，長短不定，或者用紗、或者用綾、或者用絣、或者用碧色，自稱法衣，體色量相都違背了正確的制度，有什麼法可言）。割截的意義中，首先是提問意義，然後是引用解釋。《四分律》不爲了防止盜賊剝奪，因為沒有什麼價值。《十誦律》不同於外道，因為他們穿著整段的白色粗布。引用律典，因為賤正取刀劍所丟棄的。以上各種意義都是依託外緣，概括其所歸，爲了破除貪婪的結使，善巧的旨意就在這裡嗎？第七說明多少中，首先是如果根據各律重新制作，或者用布普遍覆蓋，或者兩件衣服縫合。現在根據感通傳，天人指示方法，逐個填補。其中敘述天人問道：『大衣重新制作，師父比照著做。』然而在葉子下面有三重，怎麼可以這樣呢？就問他所製作的，便拿著其餘的衣服來給他看。這個葉子的形狀，表示稻田的田埂。用割截的衣段在裡面刺繡，去掉葉子𪍿麥以後就是這樣。條內表示田地，葉上表示水渠的形狀，難道不是這樣嗎？現在普遍用布覆蓋，一不是割截，二又多重，既不是原本的制度，不是無著的過失。問：下面引用多論摘

【English Translation】 English version The appearance and matters of fields are like ridges storing water to nourish good seedlings. It's like wearing this robe generates merit. The Buddha's instruction to imitate this meaning is not without reason. In the enumeration, the first is the measurement specified by the Sarvastivada Vinaya, as quoted earlier. The length is as briefly indicated above. The five-strip robe has ten intervals (one long and one short). The remaining two robes should be calculated accordingly, with the seven-strip robe having twenty-one intervals (two long and one short), and the nine-strip robe having twenty-seven intervals, and so on, increasing in order. According to the measurements specified in the Vinaya, two types of robes can be made. The length is only based on the five-strip robe. The general examples in the text should be understood as different. Secondly, it explains what is in accordance with the Dharma. The reason why the length increases to four, while the short is limited to one, is explained in the commentary: 'The Dharma robe is a field of merit to be revered, for the benefit of all beings, indicating that the sage increases while the ordinary person decreases, symbolizing that the long is more and the short is less.' If the following simplifies what is not in accordance with the Dharma, the reason for achieving those who receive, wear, and violate the precepts is explained in the commentary: 'Wearing is to obtain the appearance, using the goodness of living beings.' Differences in length violate the compassionate conduct, and each step exceeds the ritual, resulting in each offense being judged (nowadays, many Chan practitioners make nine-strip robes, with indefinite lengths, or use gauze, silk, crepe, or blue, calling themselves Dharma robes, the body color and appearance all violate the correct system, what Dharma is there to speak of). In the meaning of cutting, first is the question of meaning, and then the citation and explanation. The Sarvastivada Vinaya is not to prevent thieves from stripping it away, because it has no value. The Daśabhūmika Sūtra differs from the heretics, because they wear whole pieces of white coarse cloth. Citing the Vinaya, because the cheap and correct take what is discarded by swords. The above meanings are all based on external conditions, summarizing where they belong, in order to break the bonds of greed, is the skillful intention here? Seventh, explaining the quantity, first, if re-made according to the various Vinayas, or universally covered with cloth, or two pieces of clothing are sewn together. Now, according to the Gantong Biography, the Devas instruct the method, filling in one by one. Among them, it is narrated that the Devas asked: 'The great robe is re-made, the master follows suit.' However, there are three layers under the leaves, how can this be? He was asked what he was making, and he took the rest of the clothes to show him. The shape of this leaf represents the ridges of the rice field. Embroidering the cut pieces of clothing inside, after removing the leaves and wheat, this is the case. The strips inside represent the fields, and the leaves above represent the shape of the canals, isn't that so? Now, it is universally covered with cloth, one is not cutting, and two is multiple layers, which is not the original system, not the fault of Asanga. Question: The following quotes many treatises

分持行豈非多衣重沓邪。答。祖師爾前並依論作。垂終感聖方復改之。故此傳文決了三藏不明之事。如坐具四增安左臂等。世並行之何獨疑此。縱慾通縵準論應得。但非截多重之難無以通之。問大衣單作加受。成否疏云得成受。持著用得罪。相參中唯大衣可說。余非所論。初引論示數。餘下引律顯制。以新衣止得二重今多一重故。有犯長也。三中糞掃棄物不限多重。摘分中初明急緣開許。謂衣厚重不可持行。摘分謂拆開也。若下次明死後所屬。論出二解。本界內者即留寄處分之。賞看病者索往死處與之。八中初科。律中上二衣本要割截。若少揲葉(各得一種)。下衣復得褶葉(更加此一為三種。謂作小褶略分葉相)。二中初僧祇勸助。恐犯缺衣故須急竟。續引經示。在聖尚爾況餘人乎。今時多用女工者。章服儀云。今有不肖之夫。倩纏嗜好自迷針縷。動必資人。但論刺作之纖媚不計功價之高下。或有雇縫之直倍于衣財。履歷孀荒譏過斯負。通觀誠教衣唯自縫。今則反之罪由此起(準此比丘男子為之彌善)。四分下次明結犯。針工是尼本習故重於僧。此中且約人衣為言。準鼻奈耶七條四日成。五條二日成。三中一端此間謂之一疋。指作謂指擬欲作而未作也。五肘謂取長五廣三財體。是法衣量不須說凈。已外須說(引此證

前定量彌顯)。四中初科前明轉作三衣。若下次明製作納衣。五分中初出非法。前四犯吉后一結蘭。言染作者謂以別色染為條葉。縫著謂不卻刺。故注以斥之。褶葉準彼三衣俱為非法。四分開下衣餘二亦非褶。半向上下者謂開葉相俱須順下不得逆上。阿難下次明如法。初教安條葉靡猶順也。謂條葉相壓須順左右。且如七條兩邊三條各順左右。一向中間一條兩壓左右之上。故云兩向順。若下次明隨物裁製。初引文。若得衣者。或衣財或已成者。不足謂作二十五條大衣財猶少也。次第減降故兩云乃至。準下義決。初決文相。二示受法。三引文證。僧祇初示非法。彼云。有比丘對頭縫。佛言不應對頭縫。應作葉。謂彩畫條葉直爾縫之。邊緣相屬故言對頭。應下教如法有六。初制割截。極下二示條葉大小。業疏云。今多廣大澆風扇也。章服儀云。如小獷麥得分畦畔為世福田。今則過其正度故非法服。準須依教不應廣闊。不下三明長短相差。縫下四明縫刺。宣謂散解馬齒。縫舊云偷針刺。若馬齒闊。或作鳥足縫。疏云。押葉丁字有三叉相是也。衣下五明施緣。疏云。以周緣故持無速壞。急時如前謂粗行急竟后更刺也。借下六明安紐。即指離衣戒。彼明比丘有緣至他處。留宿暫借俗被。受持作凈安紐等。第五中初引律示法。䩙胡犬

反鉤也。準下顯示文意。業疏云。逼邊緣四指安鉤擬反。向後八指取紐以覆左肩。故有遠近也。章服儀云。良以用衣右角掩覆左肩。前鉤后紐收束便易。所以西來聖像東土靈儀衣。在左肩無垂肘膝等(今時垂肘象鼻非法)。六中初明制刺。卻即是倒謂倒針刺。異俗者彼唯直縫故。防外道者有比丘直縫衣。為彼抽線使零脫故。又下明補衣亦刺。四下準決本宗。七中初明揲角。疏云。相助為力故。又下次明安紐揲肩。然須揲者為障垢膩。疏云。數浣本衣恐速壞故。八中初引緣。聚落下應加犯吉字助釋方顯。鉤欄即條葉當字去呼。十下例開貧乏。上句躡上開文。下二句準例貧無餘服。糞掃五納安揲分相。入聚無過。三明受持對首中用法分二。前示四分缺文。初句立制。若下明再受。疑謂先受后忘或復失否未了並令舍已更受明白。昔下次明古今用別。初引古注顯不同之相。彼律約夜分三。內宿初夜成犯。覆罪護夏約明相犯。離衣犯雖明相持通夜分。準戒疏四句簡之。一明去暗還(日未沒去夜分還界。諸律不犯)。二暗去明還(僧祇不犯通夜會故。四分十誦成犯。隔明相故)。三明去明還(日未沒去隔明方還。諸部同犯僧祇唯此一句犯)。四暗去暗還(諸部非犯)。次明今用注示取意見上次句。分品中初明大衣。正即本位之衣。

【現代漢語翻譯】現代漢語譯本反鉤也是如此。（準下顯示文意）業疏中說：『逼近邊緣四指處安裝鉤子，使其反向。向後八指處取鈕釦，用來覆蓋左肩。』所以有遠近的差別。《章服儀》中說：『這是因為用衣服的右角掩蓋左肩，前面用鉤子，後面用鈕釦，收束起來方便容易。』所以西來的聖像和東土的靈儀，衣服都在左肩，沒有垂肘膝等（現在垂肘象鼻的做法是不合法的）。六中首先說明了縫製的方法，其實就是倒過來縫，也就是倒針刺。之所以要這樣做，是因為異俗之人只用直線縫合。爲了防止外道，因為有比丘用直線縫合衣服，他們會抽線使衣服散開。另外，下面說明補衣服也要用刺縫的方法。四下根據本宗的判決。七中首先說明了折角。疏中說：『互相幫助，形成合力。』另外，下面說明安裝鈕釦和摺疊肩膀。之所以要摺疊，是爲了防止污垢油膩。疏中說：『經常洗本來的衣服，恐怕會很快損壞。』八中首先引用因緣。聚落下應加上『犯吉』二字，幫助解釋才更明顯。『鉤欄』就是條葉，應該去掉『當』字，用呼讀音。十下舉例說明貧乏的情況。上句承接上文，展開說明。下兩句根據例子說明貧窮到沒有多餘的衣服。糞掃衣、五納衣安裝摺疊部分，要分開來看。進入聚落沒有過失。三說明受持時，面對面用法，分為兩部分。前面展示四分律的缺文。第一句確立制度。如果下面說明再次受持。『疑』是指先前受持后忘記，或者丟失了，還不清楚，都應該捨棄已受持的，重新明白地受持。昔下次說明古代和現在的用法區別。首先引用古注，顯示不同之處。彼律按照夜分三段劃分，在內宿的初夜就構成犯戒。覆罪和護夏按照明相犯戒。離衣的犯戒雖然說明相，但通夜分都算持戒。根據戒疏的四句來簡別：一、明去暗還（太陽沒落前離開，夜分時返回界內，諸律不犯）。二、暗去明還（僧祇律不犯，因為通夜集會；四分律和十誦律成犯，因為隔了明相）。三、明去明還（太陽沒落前離開，隔了明相才返回，各部都犯，僧祇律只有這一句犯）。四、暗去暗還（各部都不犯）。其次說明現在的用法，註釋表明採取意見，承接上句。分品中首先說明大衣。『正』就是本位之衣。

【English Translation】 English version The reverse hook is also like this. (The 'Zhunxia' shows the meaning of the text.) The 'Ye Shu' says: 'Install the hook four fingers close to the edge, making it reverse. Take the button eight fingers backward to cover the left shoulder.' Therefore, there are differences in distance. The 'Zhang Fu Yi' says: 'This is because the right corner of the clothing covers the left shoulder, with a hook in the front and a button in the back, making it easy to fasten.' Therefore, the holy images from the West and the spiritual images of the East all have their clothing on the left shoulder, without drooping elbows or knees (the current practice of drooping elbows like elephant trunks is illegal).' Section six first explains the method of sewing, which is actually sewing it upside down, that is, backstitching. The reason for doing this is that people of different customs only use straight stitching. This is to prevent external paths, because some Bhikkhus use straight stitching for their robes, and they will pull the threads to make the robes fall apart. In addition, it is explained below that mending robes also requires stitching. Section four is based on the judgment of this school. Section seven first explains the folding of the corners. The commentary says: 'Helping each other creates a combined force.' In addition, it is explained below how to install buttons and fold the shoulders. The reason for folding is to prevent dirt and grease. The commentary says: 'Washing the original robe frequently may damage it quickly.' Section eight first cites the causes and conditions. The word 'Jil' (auspicious) should be added after 'Juluo' (gathering place) to help explain it more clearly. 'Goulan' (hooked railing) refers to the leaf strips; the word 'Dang' should be removed and read with a calling tone. Section ten gives examples of poverty. The previous sentence continues the previous text and expands the explanation. The following two sentences explain, based on examples, the situation of being so poor as to have no extra clothes. The installation and folding of 'Fensao Yi' (rag robe) and 'Wu Na Yi' (five-patch robe) should be viewed separately. There is no fault in entering the gathering place. Section three explains that during the acceptance and upholding, the face-to-face method is divided into two parts. The first part shows the missing text of the 'Si Fen Lu' (Four-Part Vinaya). The first sentence establishes the system. 'If' below explains the re-acceptance and upholding. 'Doubt' refers to forgetting after previously accepting and upholding, or losing it, and not being clear about it; all should abandon what has been accepted and upheld and re-accept and uphold it clearly. 'Xi Xia' (in the past) below explains the differences between ancient and modern usages. First, cite ancient commentaries to show the differences. That Vinaya divides the night into three parts; committing an offense in the first night of staying overnight. 'Fu Zui' (covering up offenses) and 'Hu Xia' (protecting the summer retreat) are offenses according to the 'Ming Xiang' (dawn). Although the offense of 'Li Yi' (separation from robes) is explained by 'Ming Xiang', holding the precepts throughout the night is considered holding the precepts. Distinguish according to the four sentences of the 'Jie Shu' (Vinaya Commentary): 1. Leaving in the light and returning in the dark (leaving before sunset and returning within the night, not an offense according to various Vinayas). 2. Leaving in the dark and returning in the light (not an offense according to the 'Sengqi Lu' (Sanghika Vinaya) because of the all-night gathering; an offense according to the 'Si Fen Lu' (Four-Part Vinaya) and 'Shi Song Lu' (Sarvastivada Vinaya) because of the separation of 'Ming Xiang' (dawn)). 3. Leaving in the light and returning in the light (leaving before sunset and returning after the separation of 'Ming Xiang' (dawn), an offense according to all schools; only this sentence is an offense according to the 'Sengqi Lu' (Sanghika Vinaya)). 4. Leaving in the dark and returning in the dark (not an offense according to any school). Next, explain the current usage; the commentary indicates taking opinions, continuing the previous sentence. In the section on classifying robes, first explain the 'Da Yi' (great robe). 'Zheng' (proper) refers to the robe of one's position.

從謂缺于本衣。用別衣當數。正十八品者割截揲葉各有九故。從有六者七條二品(割揲)。五條三品(割揲褶)。縵衣一品正從合論則二十四品。三衣互為正從。各二十四品總七十二矣。縵通三者隨用分故。合為一者據體同故。義鈔缺文。業疏具顯。加下衣中初句示先後。前下合有加字。業疏云。前令持缽后乃持衣儀相非便(此斥古也)。意以先問內衣如名加受便著之也。次受郁多羅隨上披體。后受伽梨乍可揲幞。缽為第二。衣服既被方可手執。坐具第三。最後加持疊置肩上(此約三衣缽具一時加者不從著法以明次第。或不同時隨緣不定)。此下示品數。加正衣中初正加割截。亦下例通餘二。前段注中教揲葉法。上邊須刺下邊須開。令同割截。余同者即指上余詞出十誦故。后注中遮非揲葉尚令仿同割截。今時割截例皆縫合時開寸許。古記相傳謂之明孔或云明相又號漏塵。舉世傳訛於今未省。今按章服儀云。裁縫見葉表其截相。今並縫合無相可分(如此明文人猶執諍愚之甚矣)。是知今時不開葉相。即同下眾服縵衣耳。從衣中牒下衣名者。以名是通隨用分故。牒上衣條數者。由體是定如實稱故(有云五條衣受者非)。注云乃至七條。應云此安陀會七條衣受兩長一短截割衣持。縵衣注中初點前從法。縵下正標縵法。上衣注

【現代漢語翻譯】現代漢語譯本『從謂缺于本衣。用別衣當數。正十八品者割截揲葉各有九故。』意思是說，如果原有的僧衣有所缺失，可以用其他的僧衣來代替，數量上要符合規定。所謂『正十八品』，指的是割截和揲葉各有九種不同的方式。『從有六者七條二品(割揲)。五條三品(割揲褶)。縵衣一品正從合論則二十四品。三衣互為正從。各二十四品總七十二矣。縵通三者隨用分故。合為一者據體同故。』意思是說，七條衣有兩種割截和揲葉的方式，五條衣有三種割截、揲葉和褶疊的方式。縵衣只有一種，如果將正和從加在一起計算，則共有二十四品。三衣（安陀會(Antarvāsa)，郁多羅僧(Uttarāsaṅga)，僧伽梨(Saṃghāti)）可以互為正和從，每件都有二十四品，總共七十二品。縵衣可以通用，是因為可以根據不同的用途來區分。合併爲一件，是因為它們的本質是相同的。『義鈔缺文。業疏具顯。加下衣中初句示先後。前下合有加字。業疏云。前令持缽后乃持衣儀相非便(此斥古也)。意以先問內衣如名加受便著之也。次受郁多羅隨上披體。后受伽梨乍可揲幞。缽為第二。衣服既被方可手執。坐具第三。最後加持疊置肩上(此約三衣缽具一時加者不從著法以明次第。或不同時隨緣不定)。』這段文字說明了穿衣的先後順序。《義鈔》中對此有所缺失，而《業疏》中則有詳細的說明。在穿下衣時，第一句就表明了先後順序。『前下』應該有『加』字。《業疏》中說，先拿著缽，然後再拿著僧衣，這樣的儀態是不合適的（這是對古代做法的批評）。意思是應該先詢問內衣的名稱，然後接受並穿上。接下來接受郁多羅僧(Uttarāsaṅga)，然後披在身上。最後接受僧伽梨(Saṃghāti)，可以暫時摺疊起來。缽是第二重要的，穿好衣服后才可以手持。坐具是第三重要的。最後加持併疊放在肩膀上（這是指同時加持三衣和缽具的情況，不按照穿著的順序，而是爲了說明次第。或者不同時進行，而是根據情況而定）。『此下示品數。加正衣中初正加割截。亦下例通餘二。前段注中教揲葉法。上邊須刺下邊須開。令同割截。余同者即指上余詞出十誦故。后注中遮非揲葉尚令仿同割截。今時割截例皆縫合時開寸許。古記相傳謂之明孔或云明相又號漏塵。舉世傳訛於今未省。今按章服儀云。裁縫見葉表其截相。今並縫合無相可分(如此明文人猶執諍愚之甚矣)。是知今時不開葉相。即同下眾服縵衣耳。』這段文字說明了僧衣的品數。在加持正衣時，首先要加持割截。『亦』字表明其餘兩種僧衣也通用這種方法。前面的註釋中教導了揲葉的方法，即上邊需要縫合，下邊需要開縫，使其與割截相同。『余同』指的是上面提到的《十誦律》。後面的註釋中說，即使不是揲葉，也應該模仿割截。現在割截的例子都是縫合的，只是在縫合時開一個寸許的口子。古代的記載中稱之為『明孔』，或者『明相』，又叫做『漏塵』。世人以訛傳訛，至今沒有醒悟。現在按照《章服儀》的說法，裁剪縫紉時要顯露出截斷的痕跡。現在都縫合在一起，沒有痕跡可以區分（如此明白的文字，人們仍然爭論不休，真是愚蠢至極）。由此可知，現在不開葉相，就和下面的大眾所穿的縵衣一樣了。『從衣中牒下衣名者。以名是通隨用分故。牒上衣條數者。由體是定如實稱故(有云五條衣受者非)。注云乃至七條。應云此安陀會(Antarvāsa)七條衣受兩長一短截割衣持。縵衣注中初點前從法。縵下正標縵法。上衣注』這段文字中，提到下衣的名稱，是因為名稱是通用的，可以根據用途來區分。提到上衣的條數，是因為僧衣的形制是固定的，要如實地稱說（有人說接受五條衣是不對的）。註釋中說，甚至是七條衣。應該說，這件安陀會(Antarvāsa)七條衣接受了兩長一短的截割衣並持有。縵衣的註釋中，首先指出了之前的『從』法。『縵下』則正式標明了縵衣的法則。上衣的註釋

【English Translation】 English version '從謂缺于本衣。用別衣當數。正十八品者割截揲葉各有九故。' means that if the original monastic robe is missing, it can be replaced with other monastic robes, and the quantity should meet the regulations. The so-called '正十八品' (zhèng shíbā pǐn, eighteen categories) refers to the fact that there are nine different ways of cutting and '揲葉' (shé yè, folding leaves). '從有六者七條二品(割揲)。五條三品(割揲褶)。縵衣一品正從合論則二十四品。三衣互為正從。各二十四品總七十二矣。縵通三者隨用分故。合為一者據體同故。' means that the seven-strip robe has two ways of cutting and '揲葉' (shé yè, folding leaves), and the five-strip robe has three ways of cutting, '揲葉' (shé yè, folding leaves), and pleating. The '縵衣' (màn yī, plain robe) has only one type. If the primary and secondary are added together, there are a total of twenty-four categories. The three robes (Antarvāsa, Uttarāsaṅga, and Saṃghāti) can be primary and secondary to each other, each with twenty-four categories, for a total of seventy-two categories. The '縵衣' (màn yī, plain robe) can be used universally because it can be distinguished according to different uses. It is combined into one because their essence is the same. '義鈔缺文。業疏具顯。加下衣中初句示先後。前下合有加字。業疏云。前令持缽后乃持衣儀相非便(此斥古也)。意以先問內衣如名加受便著之也。次受郁多羅隨上披體。后受伽梨乍可揲幞。缽為第二。衣服既被方可手執。坐具第三。最後加持疊置肩上(此約三衣缽具一時加者不從著法以明次第。或不同時隨緣不定)。' This passage explains the order of wearing clothes. The '義鈔' (Yìchāo, Meaning Excerpt) is missing some information on this, while the '業疏' (Yèshū, Karma Commentary) has a detailed explanation. When wearing the lower garment, the first sentence indicates the order. '前下' (qián xià, before below) should have the word '加' (jiā, add). The '業疏' (Yèshū, Karma Commentary) says that it is inappropriate to hold the bowl first and then the robe (this is a criticism of ancient practices). It means that one should first ask the name of the inner garment, then accept it and put it on. Next, accept the Uttarāsaṅga and drape it over the body. Finally, accept the Saṃghāti, which can be temporarily folded. The bowl is the second most important, and can only be held after the clothes are worn. The sitting cloth is the third most important. Finally, bless it and fold it over the shoulder (this refers to the simultaneous blessing of the three robes and the bowl, not following the order of wearing, but to explain the sequence. Or it may not be done at the same time, but according to the situation). '此下示品數。加正衣中初正加割截。亦下例通餘二。前段注中教揲葉法。上邊須刺下邊須開。令同割截。余同者即指上余詞出十誦故。后注中遮非揲葉尚令仿同割截。今時割截例皆縫合時開寸許。古記相傳謂之明孔或云明相又號漏塵。舉世傳訛於今未省。今按章服儀云。裁縫見葉表其截相。今並縫合無相可分(如此明文人猶執諍愚之甚矣)。是知今時不開葉相。即同下眾服縵衣耳。' This passage explains the categories of monastic robes. When blessing the main robe, the first thing to bless is the cutting. The word '亦' (yì, also) indicates that the other two types of monastic robes also use this method. The previous commentary teaches the method of '揲葉' (shé yè, folding leaves), that is, the upper side needs to be sewn, and the lower side needs to be opened, so that it is the same as cutting. '余同' (yú tóng, the rest are the same) refers to the above-mentioned '十誦律' (Shí Sòng Lǜ, Ten Recitation Vinaya). The following commentary says that even if it is not '揲葉' (shé yè, folding leaves), it should imitate cutting. Nowadays, the examples of cutting are all sewn together, only opening a small opening of about an inch when sewing. Ancient records call it '明孔' (míng kǒng, bright hole), or '明相' (míng xiàng, bright appearance), also known as '漏塵' (lòu chén, dust leakage). The world has been spreading errors, and has not yet awakened. Now, according to the '章服儀' (Zhāng Fú Yí, Chapter and Clothing Ritual), the cutting marks should be revealed when tailoring. Now they are all sewn together, and there are no marks to distinguish (such clear words, people are still arguing endlessly, it is extremely foolish). From this it can be seen that not opening the leaf appearance now is the same as the '縵衣' (màn yī, plain robe) worn by the masses below. '從衣中牒下衣名者。以名是通隨用分故。牒上衣條數者。由體是定如實稱故(有云五條衣受者非)。注云乃至七條。應云此安陀會(Antarvāsa)七條衣受兩長一短截割衣持。縵衣注中初點前從法。縵下正標縵法。上衣注' In this passage, the name of the lower garment is mentioned because the name is common and can be distinguished according to the purpose. The number of strips of the upper garment is mentioned because the form of the monastic robe is fixed and must be stated truthfully (some say that it is wrong to accept a five-strip robe). The commentary says that it is even a seven-strip robe. It should be said that this Antarvāsa seven-strip robe accepts two long and one short cut robes and holds them. In the commentary on the '縵衣' (màn yī, plain robe), the previous '從' (cóng, secondary) method is first pointed out. '縵下' (màn xià, below the plain robe) formally marks the rules of the '縵衣' (màn yī, plain robe). Commentary on the upper garment

中初句例通揲葉。以下點詞中若干。結嘆中初文上句結前。律下示數。彼律即十誦。恐疑未割以為衣財。故注決之。次科前引論文。則下斥非法前斥白色。如下次斥四色人所喜著故云多有。白色非孝僧不用故云無多白者(近時禪者黲色漸淡則白者又多矣)。正言即指上論。今下傷嘆苦受猶言堅執也。一生無衣乖法制故。死負聖責違教結犯故。何慮無惡道分定墮苦趣故。上二句是現業。次一句即來報。下二字嘆詞。今時有以布衣為喪服者。且布衣是如來正制三乘道標。豈意一朝反成兇服。加以素帶長垂。或復粗麻表異(五杉集釋氏要覽輔教編。並謂僧無服制但布粗為異)。或緇巾纏項。或白布兜頭。鄙俗之風盛傳於世。法滅之相果現於茲矣。舍法中注準僧祇者十誦缺文故。注羯磨云。一說便止所以前受不取僧祇者。以加受為持。持護既別故須取類。舍是棄背。彼此無乖隨用通得。一時受舍者謂三衣一併加也。但得小罪理應法成。尼法初科又二。初總示。十下列法。厥修羅即四分僧祇支。故云國語不同。經音義翻為掩腋衣。謂覆左腋著帶系右腋下。長七尺二廣四尺五。次加覆肩文略初二句例上加之。注中以上二法並牒肘量。當時製造多乖本式。故須改張。則事法相稱故。業疏云。尼受二衣。覆肩肘量薄有所承。祇支全改。

【現代漢語翻譯】現代漢語譯本：『中初句例通揲葉』（『中』指中間，『初句』指第一句，『例』指依照，『通』指通用，『揲葉』指揲葉法，一種占卜方法）。以下解釋一些詞語。『結嘆中初文上句結前』（『結嘆』指總結感嘆，『初文』指最初的文字，『上句』指上面的句子，『結前』指總結前面的內容）。『律下示數』（『律』指戒律，『下』指下面，『示數』指顯示數字）。『彼律即十誦』（『彼律』指那部戒律，『即』就是，『十誦』指《十誦律》）。恐怕有人懷疑沒有割開布料做成衣服，所以註釋中明確說明這是衣物財產。接下來一段引用了前面的論文。『則下斥非法前斥白色』（『則』那麼，『下』指下面，『斥』指斥責，『非法』指不符合佛法的行為，『前斥白色』指前面斥責穿白色衣服的行為）。如下面接著斥責四種顏色是世人所喜愛的，所以說『多有』。白色不是孝順的僧人所穿的，所以說『無多白者』（近來禪宗的僧人穿的黲色衣服逐漸變淡，那麼穿白色衣服的人又多了）。『正言』就是指上面的論述。現在感嘆苦難，就像說堅決執著一樣。一生沒有衣服，違背了佛法制度。死後揹負聖人的責備，違背教義而犯戒。哪裡還用擔心沒有惡道，必定會墮入痛苦的境地。上面兩句是現在的行為（現業），下面一句是未來的報應。下面兩個字是嘆詞。現在有人用布衣作為喪服。而且布衣是如來制定的，是三乘佛法的標誌。哪裡想到有一天反而變成了兇服。加上素色的帶子長長地垂下來，或者用粗麻來表示不同（《五杉集釋氏要覽輔教編》都說僧人沒有服裝制度，只是用粗布來表示不同）。或者用黑色的頭巾纏繞頭部，或者用白布包住頭。鄙俗的風氣在世間盛行。佛法衰滅的跡象果然顯現在這裡了。『舍法中注準僧祇』（『舍法』指捨棄佛法，註釋依據《僧祇律》）。《十誦律》缺少相關文字，所以在註釋羯磨時說：『一說便止』，所以前面受戒時不採用《僧祇律》的規定，因為加受是一種持有，持有和守護是不同的，所以需要採用類似的規定。『舍』是拋棄背離，彼此沒有衝突，可以通用。『一時受舍者』是指三衣一起加持。只要犯了小罪，就應該依法處理。尼法的第一科又分為兩部分。首先總的說明。下面列舉具體的方法。『厥修羅即四分僧祇支』（『厥修羅』指修羅，『即』就是，『四分僧祇支』指《四分律》和《僧祇律》的支分）。所以說各國的語言不同。《經音義》翻譯為掩腋衣，指的是覆蓋左腋，用帶子繫在右腋下的衣服。長七尺二寸，寬四尺五寸。接下來加上覆蓋肩膀的文字，省略了前面的兩句，和上面類似。註釋中說以上兩種方法都參照肘的長度來量。當時製造的衣服大多不符合原來的樣式，所以需要修改，這樣才能使事相和佛法相符。業疏中說，比丘尼受兩種衣服，覆蓋肩膀的衣服用肘的長度來量，可以稍微有所增減。《僧祇律》的支分完全改變了。

【English Translation】 English version: 'The middle initial phrase exemplifies the common use of the Shi Ye method.' (Here, 'middle' refers to the center, 'initial phrase' to the first sentence, 'exemplifies' to following, 'common use' to general application, and 'Shi Ye' to the Shi Ye divination method). The following explains some terms. 'Concluding exclamation in the initial text, the preceding sentence concludes the previous.' ('Concluding exclamation' refers to summarizing with exclamation, 'initial text' to the original text, 'preceding sentence' to the sentence above, and 'concludes the previous' to summarizing the preceding content). 'The Vinaya below indicates numbers.' ('Vinaya' refers to precepts, 'below' to what follows, and 'indicates numbers' to showing numerical values). 'That Vinaya is the Ten Recitations.' ('That Vinaya' refers to that set of precepts, 'is' means it is, and 'Ten Recitations' refers to the Daśādhyāya-vinaya). Fearing doubt about not cutting the cloth to make clothes, the commentary clarifies that these are items of clothing property. The next section quotes the preceding thesis. 'Then below, it criticizes unlawful conduct, previously criticizing white.' ('Then' means therefore, 'below' refers to what follows, 'criticizes' means to censure, 'unlawful conduct' refers to actions not in accordance with the Dharma, and 'previously criticizing white' refers to the earlier criticism of wearing white clothes). As below, it continues to criticize the four colors that are liked by people, hence it says 'many exist.' White is not worn by filial monks, hence it says 'not many white ones' (Recently, the russet color worn by Chan monks has gradually faded, so there are more wearing white again). 'Correct speech' refers to the above discussion. Now lamenting suffering is like saying firm adherence. Having no clothes for a lifetime violates the Dharma system. After death, bearing the blame of the saints violates the teachings and incurs offenses. Why worry about not having evil paths, surely falling into suffering realms. The above two sentences are present actions (present karma), and the sentence below is future retribution. The following two words are exclamations. Nowadays, some use cloth clothes as mourning garments. Moreover, cloth clothes are established by the Tathagata and are the standard of the Three Vehicles. Who would have thought that one day they would become funeral garments. In addition, plain-colored belts hang down long, or coarse hemp is used to indicate difference (The 'Five Fir Collections, Essentials of Buddhist Teachings, Auxiliary Teachings Compilation' all say that monks have no clothing system, but use coarse cloth to indicate difference). Or black scarves are wrapped around the head, or white cloths cover the head. Vulgar customs are prevalent in the world. The signs of the Dharma's decline are indeed manifested here. 'In abandoning the Dharma, the commentary follows the Sanghika.' ('Abandoning the Dharma' refers to abandoning the Buddhist teachings, and the commentary is based on the Mahāsāṃghika Vinaya). The Daśādhyāya-vinaya lacks relevant text, so in the commentary on the Karma, it says: 'Stopping after one statement,' so the provisions of the Mahāsāṃghika Vinaya are not used when receiving precepts earlier, because additional acceptance is a kind of holding, and holding and guarding are different, so similar provisions need to be adopted. 'Abandoning' is discarding and turning away, there is no conflict between them, and they can be used interchangeably. 'Those who receive and abandon at the same time' refers to the three robes being blessed together. As long as a minor offense is committed, it should be dealt with according to the law. The first section of the Bhikkhuni Dharma is further divided into two parts. First, a general explanation. Below lists specific methods. 'Jue Xiuluo is the four-part Sanghika branch.' ('Jue Xiuluo' refers to Asura, 'is' means it is, and 'four-part Sanghika branch' refers to the divisions of the Dharmaguptaka Vinaya and the Mahāsāṃghika Vinaya). Therefore, the languages of different countries are different. The 'Scripture Sound and Meaning' translates it as an underarm garment, referring to a garment that covers the left armpit and is tied under the right armpit with a belt. It is seven feet two inches long and four feet five inches wide. Next, add the text covering the shoulders, omitting the first two sentences, similar to the above. The commentary says that both of the above methods refer to measuring the length of the elbow. The clothes manufactured at that time mostly did not conform to the original style, so they need to be modified, so that the phenomena and the Dharma are consistent. The Karma Treatise says that Bhikkhunis receive two garments, the garment covering the shoulders is measured by the length of the elbow, and can be slightly increased or decreased. The divisions of the Mahāsāṃghika Vinaya have been completely changed.

文雖約量漸訛變也。準羯磨改云。大姊一心念我比丘尼某甲。此僧祇支如法作我受持(覆肩同此)。問。此是尼衣。僧開畜不。答。準尼戒中尼離五衣俱提。僧離二衣犯吉。明知得作百一受持。但尼是制物僧入聽衣。問。僧得著否。答。準住法圖贊。阿難容質姝好。女見生愛故獨聽之。古來僧徒亦多著者。故圖贊斥云。今時僥倖而妄服者濫矣是也。問。今僧為可著不。答。雖有此斥而不全廢。然西土袒露為禮。此方服飾成儀。若據方土所尚不可不著。問。若爾今學律者何以不著。答。是人皆著敦云不著。但世人不識褊衫即是祇支覆肩二物。故復于其上重更覆耳。當知褊衫右邊即是覆肩。但順此方縫合兩袖截領開裾猶存本相。豈不然耶。今有堅執重著者應須問曰。覆肩本為露膞故令覆之。子今內有衫襖上有褊衫有何露處。苦欲更覆。有云。著之生善者。若爾是僧須著。何獨新戒聽律之人則鬚生善。余宗不著應生不善。況輕紗紫染儀相囂浮。人興流俗之譏。教有淫女之責。塵翳釋門何善之有。又云。律學須著要。分宗途者且同稱釋氏。稟佛為師。三學齊修。威儀一制。機緣徴薄不可通弘。是故三藏分宗。三師競化而云服飾標異未之前聞。但由不學愚癡任情妄述。聞義不徙斯妄何窮。顯部別中僧祇初明制畜不同。若準今宗不

【現代漢語翻譯】現代漢語譯本：文字雖然經過約略的修改，但還是逐漸產生了訛誤。按照羯磨的規定修改爲：『大姊，請一心念誦我比丘尼某甲，這件僧祇支如法制作，由我受持。』（覆肩也是如此）。問：這是比丘尼的衣服，比丘可以穿嗎？答：根據比丘尼戒律，比丘尼如果離開五衣，就會犯俱提舍罪；比丘如果離開二衣，就會犯吉羅罪。這說明比丘是可以製作百一之物並受持的。只是比丘尼的是制定的物品，比丘可以聽衣。問：比丘可以穿僧祇支嗎？答：根據《住法圖贊》記載，阿難因為容貌俊美，婦女見了容易生愛，所以特別允許他穿僧祇支。古代的僧侶也有很多穿的。所以《圖贊》批評說：『現在有些人僥倖地胡亂穿戴，太過分了。』問：現在的比丘可以穿嗎？答：雖然有這樣的批評，但並沒有完全廢止。而且，在西土袒露身體是一種禮儀，而在這裡服飾是一種儀容。如果按照本地的風俗習慣，不可以不穿。問：如果這樣，現在學律的人為什麼不穿呢？答：這些人都是穿著敦云而不穿僧祇支。只是世人不認識褊衫就是僧祇支和覆肩這兩樣東西，所以又在褊衫上面再加一件覆肩。應當知道褊衫的右邊就是覆肩。只是爲了順應這裡的習慣，縫合了兩袖，截斷了領口，開了衣襟，但還是保留了原來的樣子，難道不是嗎？現在有堅決要重疊穿戴的人，應該問他說：『覆肩本來是爲了遮蓋裸露的肩膀，所以才讓人穿的。你現在裡面有衫襖，外面有褊衫，有什麼地方是裸露的呢？還要再加一件覆肩。』有人說：『穿上它會生善。』如果這樣，所有的比丘都應該穿，為什麼只有新戒和聽律的人才需要生善？其他宗派不穿，難道會生不善嗎？況且輕紗紫染，儀容浮華，讓人產生追逐流俗的譏諷，教規有**的責備，遮蔽了釋迦牟尼的門庭，有什麼善可言？又有人說：『學習戒律的人必須穿，要區分宗派。』既然都同稱釋氏，以佛為師，三學一起修習，威儀應該一致。機緣淺薄，不可普遍弘揚。所以三藏分宗，三師競相教化，卻說服飾標新立異，這是前所未聞的。只是因為不學習，愚癡，任憑自己的想法胡說八道。聽到正確的道理卻不改正，這種錯誤什麼時候才能停止？《顯部別》中，《僧祇律》最初明確規定畜養的不同。如果按照現在的宗派，不應該……

【English Translation】 English version: Although the text has been slightly modified, it has gradually become corrupted. According to the rules of Karma, it should be corrected to: 'Elder Sister, please recite wholeheartedly, I, Bhikshuni (name), this Sanghati (upper robe) is made according to the Dharma and I uphold it.' (The same applies to the shoulder covering). Question: This is a Bhikshuni's (female monastic) garment, can a Bhikshu (male monastic) wear it? Answer: According to the Bhikshuni's precepts, if a Bhikshuni leaves the five robes, she will commit a Dukkrida offense; if a Bhikshu leaves the two robes, he will commit a Sthulatyaya offense. This shows that a Bhikshu can make the hundred and one items and uphold them. It's just that the Bhikshuni's is a prescribed item, and the Bhikshu can listen to the robe. Question: Can a Bhikshu wear a Sanghati? Answer: According to the 'Zhu Fa Tu Zan' (Praise on Abiding in the Dharma), Ananda (Buddha's attendant) was handsome, and women were easily attracted to him, so he was specially allowed to wear a Sanghati. Many ancient monks also wore it. Therefore, the 'Tu Zan' criticizes: 'Now some people are fortunate enough to wear it indiscriminately, which is too much.' Question: Can present-day Bhikshus wear it? Answer: Although there is such criticism, it has not been completely abolished. Moreover, in the Western lands, exposing the body is a form of etiquette, while here, clothing is a form of demeanor. According to local customs, it is impossible not to wear it. Question: If so, why don't those who study the Vinaya (monastic discipline) wear it now? Answer: These people all wear Dunyun (another type of clothing) and do not wear the Sanghati. It's just that people don't recognize that the Pianshan (a type of undergarment) is the Sanghati and the shoulder covering. Therefore, they add another shoulder covering on top of the Pianshan. It should be known that the right side of the Pianshan is the shoulder covering. It's just that to conform to the customs here, the sleeves are sewn together, the collar is cut off, and the hem is opened, but it still retains its original appearance, doesn't it? Now there are those who insist on wearing it in layers, and they should be asked: 'The shoulder covering was originally meant to cover the exposed shoulders, so people were asked to wear it. Now you have a shirt inside and a Pianshan outside, what is exposed? Why do you need to add another shoulder covering?' Some say: 'Wearing it will generate goodness.' If so, all Bhikshus should wear it, why do only new initiates and those who listen to the Vinaya need to generate goodness? If other schools don't wear it, will it generate badness? Moreover, light gauze and purple dye, the demeanor is frivolous, causing people to ridicule the pursuit of vulgarity, and the teachings have the responsibility of ** (missing word), obscuring the Shakyamuni's (Buddha's) teachings, what good is there to speak of? Some also say: 'Those who study the Vinaya must wear it to distinguish the schools.' Since they all call themselves Shakya's (followers of Buddha), take the Buddha as their teacher, and practice the three studies together, the demeanor should be consistent. The opportunity is shallow and cannot be universally promoted. Therefore, the Tripitaka (three baskets of Buddhist scriptures) is divided into schools, and the three teachers compete to teach, but to say that clothing is innovative is unheard of. It's just because they don't study, are ignorant, and speak nonsense according to their own ideas. If they hear the correct principles but don't correct themselves, when will this error stop? In the 'Xian Bu Bie' (Distinction of Manifest Sections), the 'Sanghika Vinaya' (monastic rules of the Sanghika school) initially clearly stipulates the difference in possession. According to the current school, it should not...

畜二衣。俱提尼下示祇支制量。彼律一磔長二尺四。則計九尺六廣四尺八與前頗異。尼下總列五衣。同別可見。心念中五分初示緣。言獨住者不問村野但據無人。疏云。但界無人即開心念。雖有非數豈得對首。應下出法初示舍法。三說者且依彼文。準注羯磨亦同一說。然下次出受法。雜料簡初門借衣中。不得舍者非畜積故。次科先三衣說。凈者后衣法成前衣自失。即入凈故。不捨吉者違制罪也。三中善見初示緣開心念。諸下次辨受法失不。八指內謂在八指限齊之間。搩手四指亦同。有橫縷者謂有少絲連綴也。此約穿破明失。下引多論據緣斷明失。二論具引隨意取用。若準業疏唯取后解。疏云。以緣周相在受持限。故雖中間破開補治之。若又失受破非意故煩累則多。但約緣存。攝緣即足(此出不取善見之意)。四中初引善見。文列七緣兼上成八。四分初別舉清隔。具下通示四礙。恒懷守護不失無罪。忽爾遇緣失法無罪。先慢不攝失法得罪。三斷並見離衣戒。故指如上義鈔無文。疏即二疏。五中多論初明不受無離(亦復非長)。善見離亦犯提。故注顯異。若下次明加受失凈。補治中初科十誦乃約刺縫以分持犯。二罪者不說凈提不點凈吉。母論中初以未凈縫已凈者。所依有法攝能依故。若下次以已凈縫未凈者。能依有法染所

【現代漢語翻譯】畜二衣（擁有兩件衣服）。俱提尼（Kutini，比丘尼名）下示祇支（ghikkhā，補丁）制量。彼律一磔（vidatthi，張開的手掌）長二尺四（約合今制60釐米）。則計九尺六（約合今制2.4米）廣四尺八（約合今制1.2米），與前頗異。尼下總列五衣，同別可見。心念中五分初示緣。言獨住者不問村野但據無人。疏云：『但界無人即開心念，雖有非數豈得對首。』應下出法初示舍法。三說者且依彼文。準注羯磨亦同一說。然下次出受法。雜料簡初門借衣中，不得舍者非畜積故。次科先三衣說。凈者后衣法成前衣自失，即入凈故。不捨吉者違制罪也。三中善見初示緣開心念。諸下次辨受法失不。八指內謂在八指限齊之間。搩手（用拇指和中指或食指量度）四指亦同。有橫縷者謂有少絲連綴也。此約穿破明失。下引多論據緣斷明失。二論具引隨意取用。若準業疏唯取后解。疏云：『以緣周相在受持限，故雖中間破開補治之，若又失受破非意故煩累則多，但約緣存，攝緣即足（此出不取善見之意）。』四中初引善見。文列七緣兼上成八。四分初別舉清隔。具下通示四礙。恒懷守護不失無罪。忽爾遇緣失法無罪。先慢不攝失法得罪。三斷並見離衣戒，故指如上義鈔無文。疏即二疏。五中多論初明不受無離（亦復非長）。善見離亦犯提（tikicchā，治療）。故注顯異。若下次明加受失凈。補治中初科十誦乃約刺縫以分持犯。二罪者不說凈提不點凈吉。母論中初以未凈縫已凈者，所依有法攝能依故。若下次以已凈縫未凈者，能依有法染所依故。

【English Translation】 Possessing two robes. Kutini (name of a Bhikkhuni) below shows the measurement of ghikkhā (patch). According to that Vinaya, one vidatthi (span measured by the hand) is two feet four inches long (approximately 60 cm in modern measurement). Thus, it is calculated to be nine feet six inches (approximately 2.4 meters in modern measurement) long and four feet eight inches (approximately 1.2 meters in modern measurement) wide, which is quite different from the previous one. Below, the Bhikkhuni section lists a total of five robes, and their similarities and differences can be seen. In the 'mindful reflection,' the initial five parts show the conditions. 'Living alone' refers to being in a place without people, regardless of whether it is a village or a wilderness. The commentary says: 'As long as there are no people within the boundary, mindful reflection can be initiated. Even if there are people who are not counted, how can one perform a formal act?' Below, the method is presented, initially showing the method of relinquishing. The 'three recitations' should follow that text. According to the commentary, the karma (formal act) is also recited in the same way. Then, the method of acceptance is presented. In the miscellaneous analysis, in the initial section on borrowing robes, those that cannot be relinquished are because they are not possessions. The next section first discusses the three robes. For a 'pure' robe, when the subsequent robe is validly acquired, the previous robe is automatically lost, because it enters into purity. Not relinquishing a 'auspicious' robe is a violation of the rule. In the three sections, the Samantapasadika (a commentary on the Vinaya) initially shows the conditions for initiating mindful reflection. Next, it distinguishes whether the acceptance is lost or not. 'Within eight fingers' means within the limit of eight fingers. 'A span of four fingers' is the same. 'Having horizontal threads' means having a few threads connected. This explains the loss in terms of tearing. Below, the Mahavibhasa (a commentary on the Abhidharma) is cited to explain the loss in terms of the severance of conditions. Both commentaries are cited for optional use. If based on the Karma Commentary, only the latter interpretation is taken. The commentary says: 'Because the complete condition is within the limit of acceptance, even if it is torn and repaired in the middle, if the acceptance is lost again, it is unintentional, so there are many troubles, but only the existence of the condition is considered, and the inclusion of the condition is sufficient (this explains why the Samantapasadika's interpretation is not taken).' In the four sections, the Samantapasadika is initially cited. The text lists seven conditions, which, combined with the above, become eight. The four parts initially separately mention 'clear separation.' Below, the four hindrances are generally shown. Constantly guarding and protecting without losing is without fault. Suddenly encountering conditions and losing the Dharma is without fault. Being negligent and not guarding beforehand, losing the Dharma results in fault. The three severances are all seen in the precept of 'separation from robes,' so it refers to the above. The Yi Chao (another commentary) has no text. The commentary refers to the two commentaries. In the five sections, the Mahavibhasa initially clarifies that there is no separation without acceptance (and also not being long). The Samantapasadika states that separation also violates tikicchā (expiation). Therefore, the commentary clarifies the difference. Then, it clarifies that adding acceptance loses purity. In the repair, the initial section of the Dasabhumi Sutra divides the offense based on stitching. The 'two offenses' refer to not mentioning 'pure expiation' and not marking 'pure auspiciousness.' In the Matrka (another commentary), initially, if an impure robe is sewn with a pure robe, the supported Dharma includes the supporting Dharma. Then, if a pure robe is sewn with an impure robe, the supporting Dharma contaminates the supported.

依故。上明衣和合凈。彼論更有色和合凈。故云通二種也。羯磨引云。若色非法縫著如法者。是名色和合凈。更不須別凈(謂不更點凈也)。論文但云縫著注令準上十誦通之。次科善見中二。初明補治不失。欲破即補者彼論穿破即失受故。注中若準多論義須重加。言隨情者任便取用。準前疏意須從若論。若浣下次約色明不失。增色謂洗已鮮澤也。脫退也。上加也。五分中複線謂雙索。者下云重線亦同。文開直縫于義非便故須注顯。四分中初引示。律下準決。初示律意。言律令者即躡上文。但非明顯故令同論。即前所引欲破未穿文也。多下次定失否。初舉論。此下決判。上句點多論。下句存善見。三中赭音者赤土也絣此萌反振繩墨也。四中幽顯俱訶者乖威儀故。涅槃亦云。衣服不凈法滅之相。今時有人故著弊衣妄稱道者。內無慚恥外失威儀。污辱吾門何道之有。大門第三言受用者謂服著也。擎舉謂持行也。敬護中。十誦初通明三衣敬護之心。著下別示大衣著用方法有四。初製作務。不得腳躡。下次制污觸。若入下三明入聚。若逢下四明過避。摙力展反謂擔運也。坐具謂床凳坐耨等(昔人謂或著大衣不得敷尼師壇。迷名故也)。壇經明。阿難結集時迦葉尊者披僧伽梨捉尼師壇。至阿難前敷尼師壇。禮阿難等斯為明據。幸無

【現代漢語翻譯】現代漢語譯本因此。上面說明了衣服的和合清凈。彼論（指其他論典）還有色的和合清凈。所以說通用於兩種情況。羯磨（Karma，業）中引用說：『如果顏色不符合法度，縫在符合法度的衣服上，這稱為色的和合清凈。』不需要另外再進行清凈（指不需要再點凈）。論文中只說縫著，註釋中說要參照上面的《十誦律》，通用於兩種情況。接下來科文《善見律毗婆沙》中有兩點。第一點說明修補不會失去（功德）。想要破損才修補，是因為彼論中穿破了就失去了受（功德）。註釋中說如果按照其他論典的意義，需要重新加持。『隨情』是指可以隨意取用。參照前面的疏文意思，需要按照若論（的說法）。如果洗滌，接下來從顏色方面說明不會失去（功德）。增色是指洗后顏色鮮艷。脫退是指顏色褪去。上加是指顏色加深。《五分律》中複線是指雙股的線。下面說重線也相同。文中展開說直縫，在意義上不方便，所以需要註釋來顯明。《四分律》中，首先引用來指示。『律』下面是準則和決斷。首先指示律的意思。『律令』就是承接上面的文句。只是不明顯，所以讓它和論典相同。就是前面所引用的想要破損但未穿破的文句。『多論』下面確定是否失去（功德）。首先舉出論典。『此』下面是決斷和判斷。上句是點明多論的觀點，下句是保留《善見律毗婆沙》的觀點。三中，赭音是赤土的顏色，絣（讀作bīng）是萌的反切，振是繩墨。四中，幽顯都呵斥，是因為違背威儀的緣故。《涅槃經》也說：『衣服不乾淨是佛法將要滅亡的徵兆。』現在有人故意穿著破舊的衣服，妄稱是得道之人。內心沒有慚愧，外表失去威儀。玷污我的門庭，哪裡有什麼道義可言。大門第三，說受用是指穿著。擎舉是指持行。敬護中，《十誦律》首先通明瞭對三衣敬護的心。穿著下面分別指示了大衣的穿著方法，有四點。第一是製作事務，不得用腳踩踏。第二是禁止污穢觸碰。如果進入，第三是說明進入村落。如果遇到，第四是說明經過和避讓。摙（讀作liǎn）力展反，是指擔運。坐具是指床凳坐具等（以前的人說或者穿著大衣不得鋪尼師壇（Niṣīdana，坐具），這是誤解了名稱的緣故）。《壇經》中說明，阿難（Ānanda，阿難陀）結集時，迦葉尊者（Mahākāśyapa，摩訶迦葉）披著僧伽梨（Saṃghāṭī，大衣），拿著尼師壇，到阿難面前鋪尼師壇，禮拜阿難等，這可以作為明確的證據。希望沒有（錯誤）。

【English Translation】 English version Therefore. The above explains the harmony and purity of clothing. The other treatises (referring to other treatises) also have the harmony and purity of color. Therefore, it is said to be applicable to both situations. The Karma quotes: 'If the color does not conform to the Dharma, and it is sewn on clothing that conforms to the Dharma, this is called the harmony and purity of color.' There is no need for additional purification (referring to not needing to add purification marks). The thesis only says sewing, and the commentary says to refer to the above 《Daśādhyāya-vinaya》, which is applicable to both situations. Next, the section 《Samantapāsādikā》 has two points. The first point explains that repairing will not lose (merit). Repairing only when wanting to damage is because in that treatise, breaking through means losing the acceptance (merit). The commentary says that if according to the meaning of other treatises, it needs to be blessed again. 'According to the situation' means it can be taken and used at will. Referring to the meaning of the previous commentary, it needs to be according to the theory of 'if' (the statement). If washing, then next, from the aspect of color, it explains that it will not lose (merit). Increasing color means the color is bright after washing. Fading means the color fades. Adding above means the color deepens. In the 《Pañcavargika-vinaya》, the double thread refers to a double strand of thread. The following says that the double thread is also the same. The text expands on the straight seam, which is not convenient in meaning, so it needs commentary to clarify. In the 《Caturvargika-vinaya》, first quote to indicate. 'Vinaya' below is the standard and judgment. First indicate the meaning of the Vinaya. 'Vinaya order' is to continue the above sentence. It is just not obvious, so let it be the same as the treatise. It is the sentence quoted earlier that wants to damage but has not broken through. 'Many treatises' below determine whether it is lost (merit). First cite the treatise. 'This' below is the decision and judgment. The first sentence is to point out the viewpoint of many treatises, and the second sentence is to retain the viewpoint of 《Samantapāsādikā》. In the third, the sound of ochre is the color of red soil, 絣 (pronounced bīng) is the fanqie of 萌, and 振 is the ink line. In the fourth, both the hidden and obvious are reprimanded, because they violate the dignity. The 《Nirvana Sutra》 also says: 'Unclean clothes are a sign that the Buddha Dharma is about to perish.' Now some people deliberately wear tattered clothes, falsely claiming to be enlightened people. There is no shame in the heart, and the appearance loses dignity. Defiling my door, where is there any morality to speak of. The third of the main gate, saying that enjoyment refers to wearing. Holding up refers to holding and walking. In reverence and protection, the 《Daśādhyāya-vinaya》 first generally clarifies the heart of reverence and protection for the three robes. Wearing below separately indicates the wearing method of the great robe, there are four points. The first is the production affairs, and one must not step on it with the feet. The second is to prohibit dirty touch. If entering, the third is to explain entering the village. If encountering, the fourth is to explain passing and avoiding. 摙 (pronounced liǎn) force exhibition reverse, refers to carrying and transporting. Sitting utensils refer to beds, stools, sitting utensils, etc. (People in the past said that or wearing a large robe, one must not spread the Niṣīdana (sitting cloth), this is a misunderstanding of the name). The 《Platform Sutra》 explains that when Ānanda gathered, Venerable Mahākāśyapa wore the Saṃghāṭī, holding the Niṣīdana, and went to Ānanda to spread the Niṣīdana, worshiping Ānanda, etc., which can be used as clear evidence. Hopefully there are no (mistakes).

疑焉。曳謂拖曳。上風避者恐塵坌故。泥棘謂泥塗棘刺治禪病經。即明大衣不許作務(此經開懺重苦役觀像即北教中取相懺也)。二中初引諸文多舉鳥羽以喻常隨。四分行知時等者。謂出處合宜也。翮胡革反鳥翼也。諸下結勸。今時希有護宿。何況常隨。多有畢生身無法服。是則末世護宿猶為勝矣。但內無凈信慢法輕衣。真出家兒愿遵聖訓。問。必不隨身無有何過。答。如上十祇並云犯罪應得吉羅。三中初科前引二文明開。了論著一即五條披一即七條留一即大衣。四分疑怖者疑有恐怖故。入聚下次引三文以明製法。今入聚不著步步違制次科僧祇初明脫著法。因下二明帶紐。披下三明齊整。初文又二。前明著三衣法。后明著內衣。初中上三句總示三衣。彼明比丘畜二副三衣。一副入聚落著(即受持新好者)。一副在寺內著(長衣故者)。是以三衣並有入聚落衣及園中衣。不得下別示大衣。初明入聚脫舊著新法。園中衣即寺內所著大衣也(僧伽藍翻眾園寺院通號從本須達買園為名)。自近自猶在也。從下次明出聚脫新著舊法。出彼第三十五卷。彼具明大衣。已餘二衣準同令文略之。注字釋疑恐將園中衣為五條故(古記反作五條釋之。或云移注于聚落衣下。或云梨合作藍釋上園中字。如是妄說皆由不尋本文)。后內衣中出入

【現代漢語翻譯】現代漢語譯本心存疑惑。『曳』（yè）指的是拖曳。在上風處躲避的人，是害怕塵土飛揚的緣故。『泥棘』指的是泥濘和荊棘，出自《治禪病經》。這部經表明，不允許穿著大衣從事勞作（此經提倡懺悔重罪和觀像，類似於北傳佛教中通過觀想形象進行懺悔）。在『二』中，首先引用的多篇經文中，大多用鳥的羽毛來比喻經常隨身攜帶的物品。『四分行知時等者』，指的是出處合宜。『翮』（hé）讀作胡革反，指的是鳥的翅膀。『諸下結勸』是總結勸誡。現在這個時代，能守護住所的人都很少見，更何況是經常隨身攜帶衣物的人呢？很多人終其一生，身無僧袍。這樣看來，末法時代能守護住所的人，就已經很了不起了。只是內心沒有清凈的信心，輕視佛法和僧衣。真正的出家人應該遵從聖人的教誨。問：如果一定不隨身攜帶僧衣，會有什麼過錯？答：如上文『十祇』中所說，都會構成犯罪，應當受到吉羅的懲罰。在『三』中，首先科判前文引用的兩段經文，明確說明了《了論》中穿著一件，指的是五條衣；披一件，指的是七條衣；留一件，指的是大衣。『四分疑怖者』，指的是因為懷疑有恐怖的事情發生。『入聚下次引三文以明製法』，現在進入村落不穿著僧衣，每走一步都違反了戒律。其次科判《僧祇》，首先說明了脫衣和穿衣的方法。『因下二明帶紐』，接下來說明繫帶和鈕釦。『披下三明齊整』，接下來說明衣著的整齊。第一段經文又分為兩部分。前面說明了穿著三衣的方法，後面說明了穿著內衣的方法。在前面說明三衣的部分，前三句總括地說明了三衣。經文中說明，比丘可以擁有兩套三衣，一套是進入村落時穿著的（也就是受持的新而好的），一套是在寺院內穿著的（因為是長衣，所以是舊的）。因此，三衣都有進入村落時穿著的，以及在寺院中穿著的。『不得下別示大衣』，接下來分別說明大衣。首先說明進入村落時脫下舊衣，穿上新衣的方法。園中衣，指的是寺院內所穿的大衣（『僧伽藍』翻譯為眾園，寺院的通稱，從最初須達多長者買園林而得名）。『自近自猶在也』，『自』字，相當於『猶』字，是『仍然』的意思。『從下次明出聚脫新著舊法』，接下來說明離開村落時脫下新衣，穿上舊衣的方法。出自《四分律》第三十五卷。其中詳細說明了大衣，其餘兩件僧衣可以參照相同的規定，經文中省略了。註釋是爲了解釋疑惑，是害怕有人將園中衣誤認為是五條衣的緣故（古記反而是將園中衣解釋為五條衣。或者說將註釋移到聚落衣下面。或者說將『梨』字改為『藍』字，來解釋上面的『園中』二字。這樣的妄說都是因為不仔細研讀原文）。後面關於內衣的部分，說明了出入的方法。

【English Translation】 English version Doubting. 『曳』 (yè) means dragging. Those who avoid the upwind side do so for fear of dust. 『泥棘』 (ní jí) refers to mud and thorns, from the Sutra on Curing禪 Illnesses. This sutra clarifies that wearing the great robe for labor is not allowed (this sutra advocates repentance for serious offenses and visualization of images, similar to the Northern Buddhist practice of repentance through visualizing images). In 『two,』 the various texts cited mostly use bird feathers as a metaphor for items that are always carried. 『四分行知時等者』 (Sìfēn xíng zhī shí děng zhě) refers to appropriateness of place and time. 『翮』 (hé), pronounced hú gé fǎn, refers to a bird's wing. 『諸下結勸』 (Zhū xià jié quàn) is a concluding exhortation. In this day and age, even those who protect their dwellings are rare, let alone those who always carry their robes. Many spend their entire lives without monastic robes. In this light, even protecting one's dwelling in the degenerate age is remarkable. It's just that they lack pure faith, disrespect the Dharma and monastic robes. True monks should follow the teachings of the saints. Question: If one absolutely does not carry the robes, what fault is there? Answer: As mentioned in the 『Ten Zhi』 above, it constitutes an offense and should be punished with a gilaka. In 『three,』 the first section categorizes the two sutra passages cited earlier, clearly stating that wearing one robe in the 『了論』 (Liǎo Lùn) refers to the five-strip robe; draping one refers to the seven-strip robe; and keeping one refers to the great robe. 『四分疑怖者』 (Sìfēn yí bù zhě) refers to doubting because of fear of something terrible happening. 『入聚下次引三文以明製法』 (Rù jù xià cì yǐn sān wén yǐ míng zhì fǎ), now entering a village without wearing the monastic robe violates the precepts with every step. The next section categorizes the 『僧祇』 (Sēngqí), first explaining the method of taking off and putting on robes. 『因下二明帶紐』 (Yīn xià èr míng dài niǔ), next explaining the ties and buttons. 『披下三明齊整』 (Pī xià sān míng qízhěng), next explaining the neatness of the robes. The first sutra passage is further divided into two parts. The first part explains the method of wearing the three robes, and the second part explains the method of wearing the inner robe. In the part explaining the three robes, the first three sentences summarize the three robes. The sutra states that a bhiksu can possess two sets of three robes, one set to be worn when entering a village (i.e., the new and good one that is upheld), and one set to be worn inside the monastery (because it is a long robe, it is an old one). Therefore, the three robes all have robes for entering the village and robes for wearing in the monastery. 『不得下別示大衣』 (Bùdé xià bié shì dà yī), next separately explaining the great robe. First explaining the method of taking off the old robe and putting on the new robe when entering a village. The garden robe refers to the great robe worn inside the monastery (『僧伽藍』 (Sēngqiélán) translates to a garden of the masses, a general term for monasteries, named after Sudatta's purchase of the garden). 『自近自猶在也』 (Zì jìn zì yóu zài yě), the character 『自』 (zì) is equivalent to 『猶』 (yóu), meaning 『still.』『從下次明出聚脫新著舊法』 (Cóng xià cì míng chū jù tuō xīn zhuó jiù fǎ), next explaining the method of taking off the new robe and putting on the old robe when leaving the village. From the 『四分律』 (Sìfēn Lǜ), volume thirty-five. It explains the great robe in detail, and the other two robes can follow the same regulations, which are omitted in the sutra. The commentary is to explain doubts, fearing that someone might mistake the garden robe for the five-strip robe (the ancient record instead explains the garden robe as the five-strip robe. Or it says to move the commentary below the village robe. Or it says to change the character 『梨』 (lí) to 『藍』 (lán) to explain the above two characters 『園中』 (yuán zhōng). Such reckless statements are all due to not carefully studying the original text). The later part about the inner robe explains the method of entering and exiting.

二事亦同上說。文中初遮非法。前製出入先求后脫。後製重著抽挽。應下示如法(古無解者故此曲示)。帶紐行者準似鉤紐不綴衣上。未詳西土如何用之。四中謂五條身著七條敷床上大衣作枕。故云臥七條中。今恐損污但著五條臥坐具上。七條大衣褶揲頭所。雲中如是重重者應云。不著祇支不得著安陀會等。注云重著亦觀時緣非謂常爾。六中五分前明反著初緣起。世尊下立制若出下開緣若衣下後明倒著。四分大同故略不引。七中引經示褊袒通肩之意。律中佛上座前方袒可驗余時通披。經中未詳何經。謂對佛僧不恭敬故。八中初明遇難暫開不著。準知無難。不暫離身彼有四事。到彼國不著。如文所列。但略去標數耳。若下制敬護。九中不禮皆據對別不約對僧。注出所以。敬處尊者即指大衣。恐彼不知故須陳意。應云某甲身著大衣不得設禮。十中初明著時。或對佛僧不得向背。理應側身要須屏處。口銜手奮恐污損故。毗柰耶中注云象鼻即犯眾學不齊整戒。文注顯然。今皆垂肘豈知步步越儀犯吉。今準感通傳天人所示凡經四制。世多迷執略為引之。彼云。元佛初度五人。爰及迦葉兄弟並制袈裟左臂坐具在袈裟下。西土王臣皆披白㲲搭左肩上。故佛製衣角居臂異俗(此一制也)。后徒侶漸多年少比丘儀容端美。入城乞食多為女

【現代漢語翻譯】現代漢語譯本二事也和上面說的一樣。文中首先禁止非法行為。之前規定進入或離開時先請求，后脫下袈裟。之後規定重複穿戴時要抽拉整理。下面應該指示如法（古代沒有解釋的人，所以這裡委婉地指示）。帶鈕釦的行者，類似於鉤鈕釦但不縫在衣服上。不清楚西土（印度）如何使用它。四中說五條袈裟穿在身上，七條袈裟鋪在床上，大衣當作枕頭。所以說『臥七條中』。現在恐怕會弄髒，只穿五條袈裟睡在坐具上。七條大衣摺疊放在頭邊。雲中說『像這樣重重』，應該說不穿祇支（貼身內衣），不得穿安陀會（中衣）等。註釋說重複穿戴也要看時機因緣，不是說一直這樣。六中《五分律》前面說明反穿的最初緣起。『世尊』下是立制，『若出』下是開緣，『若衣』下是後面說明倒穿的情況。《四分律》大同小異，所以省略不引用。七中引用經典來說明褊袒（袒露部分肩膀）和通肩（覆蓋雙肩）的含義。律中佛陀或上座前方可以袒露，可以驗證其他時候可以通披。經典中沒有詳細說明是哪部經，說的是對佛或僧人不恭敬。八中首先說明遇到困難時暫時允許不穿袈裟。由此可知沒有困難時，不能暫時離開袈裟。那裡有四件事，到了那個國家不穿袈裟，就像文中列出的那樣，只是省略了標號而已。『若』下是制定要恭敬守護。九中不禮拜都是指單獨面對，不是指面對僧團。註釋說明了原因。恭敬的地方，尊者指的是大衣。恐怕他們不知道，所以需要陳述意思。應該說『某甲身著大衣，不得設禮』。十中首先說明穿袈裟的時候，或者面對佛或僧人，不得背對。理應側身，必須在屏處。口銜手奮恐怕會弄髒損壞。毗柰耶中註釋說象鼻（袈裟衣角拖地）就犯了眾學不齊整戒。文中的註釋很明顯。現在都垂著手肘，哪裡知道步步越過儀軌，觸犯了吉事。現在根據感通傳中天人所示，凡經有四制。世人大多迷惑執著，略微引用一下。那裡說，元佛最初度化五人，以及迦葉兄弟，都規定袈裟左臂和坐具在袈裟下。西土的王臣都披著白色毛織物搭在左肩上。所以佛陀規定衣角放在手臂上，區別於世俗（這是第一制）。後來徒眾漸漸增多，年少的比丘儀容端正美好，入城乞食大多被女...

【English Translation】 English version The two matters are also as described above. The text initially prohibits unlawful conduct. Previously, it was prescribed that one should request permission before entering or leaving, and then remove the kasaya (袈裟, monastic robe). Later, it was prescribed that when wearing it repeatedly, one should pull and tidy it. The following should indicate what is in accordance with the Dharma (古無解者故此曲示, as there were no interpreters in ancient times, this is indicated in a roundabout way). A practitioner with buttons is similar to having hooks and buttons but not sewing them onto the robe. It is unclear how it is used in Xitu (西土, India). The fourth section states that the five-strip kasaya is worn on the body, the seven-strip kasaya is spread on the bed, and the large robe is used as a pillow. Therefore, it is said, 'sleeping in the seven-strip kasaya'. Now, fearing that it might get soiled, one should only wear the five-strip kasaya and sleep on the sitting mat. The seven-strip large robe should be folded and placed near the head. The Cloud says, 'like this, repeatedly', it should be said that one should not wear a qizhi (祇支, undergarment) and should not wear an antuo hui (安陀會, middle robe), etc. The commentary says that wearing it repeatedly also depends on the circumstances and conditions, not that it is always like that. In the sixth section, the 'Five-Part Vinaya' (《五分律》) explains the initial cause of wearing it inside out. 'The World-Honored One' (世尊) below establishes the rule, 'if going out' below opens the exception, 'if the robe' below explains the situation of wearing it upside down later. The 'Four-Part Vinaya' (《四分律》) is largely the same, so it is omitted. In the seventh section, scriptures are cited to show the meaning of biantan (褊袒, exposing part of the shoulder) and tongjian (通肩, covering both shoulders). In the Vinaya, it is permissible to expose the shoulder in front of the Buddha or the senior monk, which can verify that at other times it can be worn covering both shoulders. It is not clear which scripture is referred to, saying that it is disrespectful to the Buddha or the Sangha. In the eighth section, it is first explained that temporarily not wearing the kasaya is allowed when encountering difficulties. From this, it is known that when there are no difficulties, one cannot temporarily leave the kasaya. There are four matters there, not wearing the kasaya when arriving in that country, just as listed in the text, only omitting the numbering. 'If' below establishes the need to respectfully protect it. In the ninth section, not prostrating is all based on facing separately, not referring to facing the Sangha. The commentary explains the reason. The place of respect, the venerable one refers to the large robe. Fearing that they do not know, it is necessary to state the meaning. It should be said, 'So-and-so is wearing the large robe and should not prostrate'. In the tenth section, it is first explained that when wearing the kasaya, or facing the Buddha or the Sangha, one should not turn one's back. One should turn sideways and must be in a secluded place. Holding it in the mouth and waving the hands may soil or damage it. In the Vinaya, the commentary says that the elephant trunk (the corner of the kasaya dragging on the ground) violates the precept of the Sangha's learning not being uniform. The commentary in the text is clear. Now, everyone is drooping their elbows, how do they know that they are stepping over the etiquette and violating auspiciousness? Now, according to the transmission of the heavenly beings in Gantong (感通傳), there are four rules for all scriptures. Most people in the world are confused and attached, so I will briefly cite them. It says there that when the original Buddha first converted the five people, as well as the Kashyapa brothers, it was stipulated that the left arm of the kasaya and the sitting mat should be under the kasaya. The kings and ministers of Xitu (西土, India) all wore white woolen fabrics draped over their left shoulders. Therefore, the Buddha stipulated that the corner of the robe should be placed on the arm, distinguishing it from the secular (this is the first rule). Later, as the followers gradually increased, the young bhikshus (比丘, monks) had dignified and beautiful appearances, and when they entered the city to beg for food, they were often...

愛。由是製衣角在肩后為風。飄聽以尼師壇鎮之(此二制也)。後有比丘為外道難言。袈裟既為可貴有大威靈。豈得以所坐之布而居其上。比丘不能答。以事白佛。由此佛制還以衣角居於左臂。坐具還在衣下(此三制也)。於後比丘著衣不齊整。外道譏言狀如淫女猶如象鼻。由此始制上安鉤紐。令以衣角達於左臂(達即到也)。置於腋下。不得令垂如上過也(今須準此乍可排著左肩。若垂臂肘定判非法步步結罪舊云今在左臂為正但不得垂尖角者非也)。十一中五百問三段初明互著。無中衣者謂闕七條。大衣本非入眾闕故開之。小衣即五條凈者亦開入眾準此若闕大衣。下二應開入聚。若闕下衣大衣不許作務七條應得。注中以道行中多著下衣或有見塔而設禮者。論中無衣暫開故知常途不許。今時入塔禮誦多不易衣。薰觸靈儀更增慢業識者誡之。次明受食制須法衣。三明借衣制須在界。下引十誦決上論文。似制三衣重著受食或局受持。袈裟語通隨著一事。或復余長皆無有過。言得罪者準犯吉羅(準此判犯不用前論)。十二中五分僧祇並謂法隨人勝。雜含顯著故得道。賢愚。明敬故成佛。雜含云。此女有七子。六子相續命終。念子發狂。裸形被髮至佛所遂得本心。慚愧蹲坐。佛令阿難取郁多羅僧與著。已為說法生信。后第七子

【現代漢語翻譯】現代漢語譯本愛。因此制定將袈裟的衣角放在肩后以防風吹。用尼師壇（坐具）壓住它（這是第二條規定）。後來有比丘被外道詰難說，袈裟既然如此珍貴，具有強大的威力，怎麼能用坐的布墊在上面呢？比丘無法回答，便將此事稟告佛陀。因此佛陀制定將衣角放在左臂上，坐具仍然放在衣服下面（這是第三條規定）。之後，比丘們穿袈裟不整齊，外道譏諷說像大象的鼻子。因此開始制定在上衣安上鉤紐，使衣角能夠到達左臂（到達就是到的意思），放在腋下，不能讓它像以前那樣垂下來（現在必須按照這個規定，或許可以搭在左肩上。如果垂到臂肘，肯定是不如法的，每一步都會結罪。舊時說現在在左臂上是正確的，但不能讓尖角垂下來，這是不對的）。《十一中五百問》的三段，首先說明互相穿著。沒有中衣的情況是指缺少七條袈裟。大衣本來就不是入眾時必須的，缺少了所以開許。小衣，也就是五條凈衣，也開許入眾，按照這個推斷，如果缺少大衣，下面的兩種應該開許入眾。如果缺少下衣，大衣不允許作務，七條袈裟應該可以。註釋中說，在道行中多穿下衣，或者有人見到佛塔而行禮。律中沒有衣服時暫時開許，由此可知通常情況下是不允許的。現在進入佛塔禮拜誦經，大多不更換衣服，薰染了神聖的儀容，更加增加了輕慢的罪業，認識到這一點的人要以此為戒。其次說明受食的規定必須穿法衣。第三說明借衣的規定必須在界內。下面引用《十誦律》來決斷上面的論文，似乎規定三重穿著三衣才能受食，或者侷限於受持袈裟。袈裟這個詞語可以泛指穿著的一件事，或者其他多餘的都沒有過錯。說得罪的情況，按照犯吉羅罪來判（按照這個來判，不用之前的論述）。《十二中》，《五分律》、《僧祇律》都認為法隨人勝。《雜含經》顯著地說明了這一點，所以能夠得道。《賢愚經》說明了恭敬，所以能夠成佛。《雜含經》說，這個女人有七個兒子，六個兒子相繼去世，她因為思念兒子而發狂，披頭散髮，赤身裸體地來到佛陀那裡，於是恢復了本性，慚愧地蹲坐在地上。佛陀讓阿難取郁多羅僧（一種袈裟）給她穿上，已經為她說法，使她生起了信心。後來第七個兒子...

【English Translation】 English version Love. Therefore, it was established that the corner of the robe should be placed behind the shoulder to protect against the wind. The niṣīdana (sitting cloth) was used to weigh it down (this is the second rule). Later, a bhikṣu (monk) was challenged by a non-Buddhist, who said that since the kaṣāya (袈裟, monastic robe) is so precious and has great power, how can one sit on a cloth placed on top of it? The bhikṣu could not answer and reported the matter to the Buddha. Therefore, the Buddha established that the corner of the robe should be placed on the left arm, and the sitting cloth should still be placed under the robe (this is the third rule). Afterwards, the bhikṣus wore their robes untidily, and the non-Buddhists ridiculed them, saying they looked like elephant trunks. Therefore, it was first established that a hook and loop should be attached to the upper garment so that the corner of the robe could reach the left arm (reach means to arrive), placed under the armpit, and not allowed to hang down as before (now this rule must be followed, perhaps it can be draped over the left shoulder. If it hangs down to the elbow, it is definitely improper, and every step will incur sin. The old saying that it is correct to have it on the left arm now, but it is not correct to have the pointed corner hanging down). The three sections of the 'Five Hundred Questions in Eleven Sections' first explain the mutual wearing of robes. The absence of the inner robe refers to the lack of the seven-strip robe. The great robe was originally not required for entering the assembly, so it is permitted to be absent. The small robe, which is the five-strip pure robe, is also permitted to be worn in the assembly. According to this deduction, if the great robe is missing, the following two should be permitted to be worn in the assembly. If the lower robe is missing, the great robe is not allowed for work, and the seven-strip robe should be allowed. The commentary says that in the practice of the Way, the lower robe is often worn, or some people see a pagoda and pay respects. The Vinaya (律, monastic code) temporarily allows the absence of robes, so it is known that it is not allowed in ordinary circumstances. Nowadays, when entering pagodas for worship and chanting, most people do not change their clothes, which taints the sacred appearance and further increases the sin of arrogance. Those who recognize this should take it as a warning. Secondly, it explains that the rule for receiving food is that one must wear the Dharma robe. Thirdly, it explains that the rule for borrowing robes is that it must be within the boundary. The following quotes the 'Ten Recitation Vinaya' to resolve the above thesis, which seems to stipulate that one must wear the three robes in three layers to receive food, or be limited to holding the kaṣāya. The word kaṣāya can generally refer to the one thing being worn, or any other excess is not a fault. The situation of committing a sin is judged according to committing a duṣkṛta (吉羅, minor offense) (judge according to this, without using the previous discussion). In the 'Twelve Sections', the 'Five-Part Vinaya' and the 'Saṃghika Vinaya' both believe that the Dharma follows the superiority of the person. The 'Saṃyukta Āgama' clearly illustrates this, so one can attain the Way. The 'Avadāna' explains reverence, so one can become a Buddha. The 'Saṃyukta Āgama' says that this woman had seven sons, and six sons died one after another. She went mad from thinking about her sons, with disheveled hair and naked, she came to the Buddha, and then she regained her original mind, and squatted down in shame. The Buddha told Ānanda to take an uttarāsaṅga (郁多羅僧, upper robe) and put it on her, and he had already preached the Dharma to her, causing her to generate faith. Later, the seventh son...

又終都不悲泣。化夫與己投佛出家得阿羅漢。賢愚云。有一師子名堅誓。軀體金色不害群生。時獵師剃髮著袈裟內佩弓箭。見彼師子念言。我今大利取皮上王。時師子睡。獵師以毒箭射之。師子驚覺。即欲馳害見著袈裟念言。此人不久必得解脫。遂忍毒而死。乃至佛言師子者我身是。獵師者提婆是。二攝衣界中。持衣約處以明離護。處雖多種總歸有二。一者依自然護衣。本宗他部共十五相。攝處斯盡如前三十離衣戒辨。二依作法攝衣唯有一種。即今所明古今廢立委在業疏諸界篇中。今此直示正義指如別疏。義鈔無文。次料揀須否中初總標。若下別示前明無藍須結。初示相判定由本不結。但隨住舍難護易離。今若結之遍界通護故結有益(注羯磨作界寬藍狹。與此事別義同故知須結則通兩相)。謂下出不結之患。僧院即上住舍勢分內者一切自然衣界之外各有十三步勢分。二下次明餘二不須。藍界等者尚不須結況界小乎。借令大界出藍十三步許結亦徒然。結竟下示加結之過。二相俱有院外失衣界小於藍院內亦失。立法中初科上二句標古法。上句通示諸家。比由羯磨文牒除村故生異執。準疏凡有二解。初師云有村須除。無村不須。何得雷同俱須除也(此依曇諦羯磨。彼注云。有村除村無村不須唱除村)。第二師云有村結者現除

【現代漢語翻譯】現代漢語譯本又最終都不會悲傷哭泣。化夫和自己跟隨佛陀出家，證得阿羅漢果。賢愚經中說，有一隻獅子名叫堅誓（堅定誓言），身軀是金色的，不傷害其他生物。當時有個獵人剃了頭髮，穿著袈裟，裡面藏著弓箭。他看見那隻獅子，心想：『我今天可以大大獲利，取得獅子的皮，成為皮毛中的王者。』當時獅子正在睡覺，獵人就用毒箭射它。獅子驚醒，想要撲上去傷害獵人，但看見他穿著袈裟，心想：『這個人不久之後必定能夠解脫。』於是就忍受毒痛而死去。佛陀說，那隻獅子就是我的前身，獵人就是提婆達多（Devadatta）。在二攝衣界中，持衣的範圍是爲了明確遠離不必要的保護。範圍雖然有很多種，總歸納起來有兩種。第一種是依靠自然的護衣範圍，本宗和他部共有十五種情況，所有攝衣的範圍都在其中，如同前面三十條離衣戒所辨析的。第二種是依靠作法來攝衣，只有一種情況，就是現在所說明的。古今對於是否廢除或設立，詳細情況在《業疏》的諸界篇中。這裡只是直接指出正義，可以參考其他疏文。《義鈔》中沒有相關文字。接下來討論是否需要結界，首先總的標示。如果下面分別說明，前面說明沒有藍地（Nilabhumi）需要結界。首先說明情況，判定是因為本來就沒有結界。只是隨著居住的房舍，難以守護，容易離開。現在如果結界，遍及整個範圍都能得到保護，所以結界是有益的（註釋：羯磨作界寬闊的藍地狹窄，與這件事的意義不同，所以知道需要結界，那麼就兩種情況都適用了）。所謂僧院，就是上面所說的居住的房舍，勢力範圍之內的一切自然衣界之外，各有十三步的勢力範圍。其次說明其餘兩種情況不需要結界。藍地等，尚且不需要結界，何況範圍更小呢？即使是大的範圍，超出藍地十三步，允許結界也是徒勞的。結界完畢后，說明增加結界的過失。兩種情況都有，僧院外會失去衣，範圍小於藍地，僧院內也會失去衣。在立法中，首先用兩句話標示古法。上句是普遍說明各家的觀點。因為羯磨文牒中排除了村落，所以產生了不同的執著。根據《疏》的說法，大概有兩種解釋。第一種觀點認為，有村落就需要排除，沒有村落就不需要排除。怎麼能雷同地都必須排除呢？（這是根據曇諦的羯磨，他的註釋說，有村落排除村落，沒有村落就不需要唱誦排除村落）。第二種觀點認為，有村落結界的人，現在排除。

【English Translation】 English version And ultimately, they would not grieve or weep. Hua Fu and he followed the Buddha to become monks and attained Arhatship. The Sutra of the Wise and Foolish states: There was a lion named Firm Vow (Drdhavrata), whose body was golden and did not harm other beings. At that time, a hunter shaved his head, wore a kasaya (monk's robe), and hid a bow and arrows inside. Seeing the lion, he thought, 'Today I can greatly profit by taking the lion's skin and becoming the king of furs.' At that time, the lion was sleeping, and the hunter shot it with a poisoned arrow. The lion awoke, wanting to pounce and harm the hunter, but seeing him wearing the kasaya, he thought, 'This person will surely attain liberation soon.' So he endured the pain of the poison and died. The Buddha said, 'That lion was my past life, and the hunter was Devadatta (Devadatta).' In the two Saṃghāṭī (double robe) boundary establishments, the scope of holding robes is to clearly stay away from unnecessary protection. Although there are many kinds of scopes, they can be summarized into two types. The first is relying on the natural robe protection boundary, which has fifteen aspects shared by this school and other schools. All the robe-holding scopes are within them, as analyzed in the previous thirty rules of separation from robes. The second is relying on the procedure (karma) to establish the robe-holding boundary, which has only one aspect, which is what is being explained now. The details of whether to abolish or establish it in ancient and modern times are in the 'Boundaries' chapter of the Karma Commentary. Here, it directly points out the correct meaning, which can be referred to in other commentaries. There is no relevant text in the Meaning Commentary. Next, we discuss whether it is necessary to establish a boundary. First, a general indication is given. If the following explains separately, the previous explanation is that there is no Nilabhumi (blue land) that needs to be bounded. First, explain the situation, judging that it is because there was originally no boundary established. It is only that with the dwelling houses, it is difficult to protect and easy to leave. Now, if a boundary is established, the entire scope can be protected, so establishing a boundary is beneficial (Note: The karma establishment of a boundary has a wide Nilabhumi and a narrow one, which has a different meaning from this matter, so knowing that a boundary needs to be established, then both situations apply). The so-called monastery is the dwelling house mentioned above, and outside all the natural robe boundaries within the sphere of influence, there are thirteen steps of the sphere of influence each. Secondly, it explains that the remaining two situations do not require boundary establishment. Nilabhumi, etc., do not even need boundary establishment, let alone a smaller scope? Even if it is a large scope, exceeding Nilabhumi by thirteen steps, allowing boundary establishment is also futile. After the boundary establishment is completed, it explains the fault of adding boundary establishment. In both situations, the robe will be lost outside the monastery, and if the scope is smaller than Nilabhumi, the robe will also be lost inside the monastery. In the legislation, the first two sentences indicate the ancient method. The first sentence is a general explanation of the views of various schools. Because the karma document excludes villages, different attachments have arisen. According to the commentary, there are probably two explanations. The first view is that if there is a village, it needs to be excluded, and if there is no village, it does not need to be excluded. How can it be the same that all must be excluded? (This is based on the karma of Tandi, whose commentary says that if there is a village, exclude the village, and if there is no village, there is no need to chant the exclusion of the village). The second view is that those who establish a boundary with a village now exclude it.

懸不結。后村移出不合攝衣(由本有村牒除。則村處無法故云不結。彼謂除村體故)。無村結者現結懸除村來不攝村去還會(本無村結遍界有法但村來為礙耳)。下句別指初解彼謂除體。據現無村則于羯磨詞中除去除村等語。故云無村結法(舊記妄出古解全乖疏文)。今下立今義分三。初通立上二句明結法俱通。下一句明牒除所以。若下二別顯現謂即今懸謂擬后。羯磨緣云結不失衣界。此即結也。除村村外即是除也。有村即除故云現除。然其村處雖不攝衣不妨通結。擬后村去故云懸結(即異古師懸不結也)。無村即遍故云現結。雖現無村擬后村至不得通攝故云懸除。註釋可見。下注村有二字寫倒。以下三雙釋上句明結遍。以雖有村不礙法故。直下顯除通。以除緣難不除體故。次科初句結斷。一者理通如上所述。二者有據如除所引。不存舊解故云定義。五分下證有無通結。十誦多論並同故云等也。五分云。若本無村結不失衣界。竟村后入者不須更結先已結故(謂村去後仍前攝衣)。若本有村結衣界。已村移出界即此空處有不失衣界。是非既顯猶恐執迷故云任情量取。量謂評量。薩下證除緣礙。初引多論五義。初云聚落不定謂遷徙散落不上一處。衣界定者謂作法自然分齊不可亂故。次義如四分緣起。三除諍者或入聚會衣容

【現代漢語翻譯】現代漢語譯本懸不結：后村移出，不應攝衣（因為原本有村莊的文牒被移除，則村莊所在之處便無法結界，所以說『不結』。他們認為這是因為除去了村莊的實體）。沒有村莊結界的情況是：現有的結界懸空，移除村莊后，村莊來時不攝衣，村莊離開時還會（原本沒有村莊結界，遍及整個區域都有法，但村莊的到來是個障礙）。下一句單獨指出最初的解釋，他們認為這是除去了實體。根據現在沒有村莊的情況，那麼在羯磨詞中除去『除去村莊』等語，所以說沒有村莊結界之法（舊的記載錯誤地引用了古老的解釋，完全違背了疏文）。現在開始確立現在的意義，分為三點。首先，普遍確立，上面的兩句話表明結界之法普遍適用。下一句說明文牒移除的原因。如果下面的兩句分別顯示，『現』指的是現在，『懸』指的是擬定以後。羯磨的因緣說結界不會失去衣界，這就是結界。除去村莊，村莊之外就是除去。有村莊就除去，所以說『現除』。然而，村莊所在之處雖然不攝衣，不妨礙普遍結界。擬定以後村莊離開，所以說『懸結』（這就是不同於古代法師認為的『懸不結』）。沒有村莊就是普遍，所以說『現結』。雖然現在沒有村莊，擬定以後村莊到來，不能普遍攝衣，所以說『懸除』。註釋可見。下面的註釋中『村有』二字寫倒了。以下三對解釋上面的句子，表明結界是普遍的，因為即使有村莊也不妨礙法。直接顯示除去是普遍的，因為除去的是因緣的障礙，而不是實體。其次，科目的第一句是結界的斷定。一是理上是通達的，如上面所說。二是依據是充分的，如除去所引用的。不保留舊的解釋，所以說是『定義』。五分律下面證明有無村莊都可以結界。《十誦律》、《多論》等都相同，所以說『等也』。《五分律》說：如果原本沒有村莊，結界不會失去衣界。村莊結束後進入的，不需要重新結界，因為之前已經結界了（指村莊離開后仍然像之前一樣攝衣）。如果原本有村莊結衣界，已經將村莊移出界外，那麼這個空處不會失去衣界。是非已經很明顯了，仍然擔心有人執迷不悟，所以說『任情量取』。『量』指的是評量。薩婆多論下面證明除去的是因緣的障礙。首先引用《多論》的五種意義。首先說聚落不定，指的是遷徙散落，不在一個地方。衣界是確定的，指的是作法自然有分界，不可混亂。其次的意義如《四分律》的緣起。三是除去爭端，或者進入聚會衣物容易…

【English Translation】 English version 'Suspension is not binding': The later village is moved out, and it is inappropriate to gather the robe (because the original village document has been removed, then the place where the village is located cannot be bounded, so it is said 'not binding'. They believe that this is because the entity of the village has been removed). The situation where there is no village boundary is: the existing boundary is suspended, after the village is removed, the village does not gather the robe when it comes, and it will still be gathered when the village leaves (originally there was no village boundary, the law is all over the area, but the arrival of the village is an obstacle). The next sentence specifically points out the initial explanation, they believe that this is to remove the entity. According to the current situation where there is no village, then in the Karma words, remove the words 'remove the village', so it is said that there is no village boundary law (the old record mistakenly quoted the ancient explanation, completely violating the commentary). Now start to establish the current meaning, divided into three points. First, universally establish, the above two sentences indicate that the law of boundary is universally applicable. The next sentence explains the reason for the removal of the document. If the following two sentences are displayed separately, 'present' refers to the present, and 'suspension' refers to the plan for the future. Karma's cause says that the boundary will not lose the robe boundary, this is the boundary. Removing the village, outside the village is removing. If there is a village, it is removed, so it is said 'present removal'. However, although the place where the village is located does not gather the robe, it does not prevent universal boundary. Planning for the future when the village leaves, so it is said 'suspended binding' (this is different from the ancient Dharma masters' view of 'suspension is not binding'). No village is universal, so it is said 'present binding'. Although there is no village now, planning for the future when the village arrives, it cannot universally gather the robe, so it is said 'suspended removal'. The annotations are visible. In the following annotations, the words 'village has' are written upside down. The following three pairs explain the above sentences, indicating that the boundary is universal, because even if there is a village, it does not hinder the law. Directly show that the removal is universal, because what is removed is the obstacle of cause, not the entity. Secondly, the first sentence of the subject is the determination of the boundary. One is that the principle is accessible, as mentioned above. The second is that the basis is sufficient, such as the removal quoted. The Vinaya-pitaka below proves that the boundary can be bounded whether there is a village or not. The Sarvastivada Vinaya and other texts are the same, so it is said 'etc.'. The Vinaya-pitaka says: If there was originally no village, the boundary will not lose the robe boundary. Those who enter after the village ends do not need to re-bind the boundary, because it has already been bounded before (referring to still gathering the robe as before after the village leaves). If there was originally a village that bounded the robe boundary, and the village has been moved out of the boundary, then this empty place will not lose the robe boundary. Right and wrong are already obvious, and there is still concern that someone will be obsessed, so it is said 'let the feelings be measured'. 'Measure' refers to evaluation. The Sarvastivada-vinaya below proves that what is removed is the obstacle of cause. First, quote the five meanings of the Sarvastivada-vinaya. First, it is said that the settlement is uncertain, referring to migration and scattering, not in one place. The robe boundary is certain, referring to the fact that the practice naturally has boundaries and cannot be confused. The second meaning is like the arising of the Vinaya-pitaka. The third is to remove disputes, or entering gatherings where clothes are easily...

生忌。故四護梵行等取第五為除嫌疑。此二可解。次引本制緣。律因比丘置衣在村脫著時形露。以事白佛因制除村。加結中除村謂村界分齊。村外界即村外勢分。解法注中初引本律。次第解者疏云。法儀倫式前後有據不可亂也。以結時先僧次衣后食。解則反之為次。后引十誦明隨失者疏云。衣法假本本失末亡。而非正則亂倫獲罪(倫即次也亂次犯吉)。◎

◎坐具中梵云尼師壇此翻隨坐衣。制意中初顯意。為身者恐坐地上有所損故。次為衣者恐無所籍三衣易壞故。為臥具者恐身不凈污僧床榻故。長下示量。注中前示正體。應法謂合字書。若準戒疏從石為正即訓張也。足下點非。佛一搩長二尺。二搩即四尺。廣搩半即三尺。是本制量更增者。律因迦留陀夷身大對佛說之。即聽廣長各增半搩。戒疏云。更增者開緣也。還從本制限外別開(謂從本制量限外增之)。定搩量中初指諸部不定。具如隨相無主房中。此但撮略。彼文對之可見。今下示今所取。周尺一尺二寸為唐一尺。七寸二分為六寸。所餘八分為唐七分。不啻故云強也。唐令及五六種尺等並如釋相房戒委辨。次科十誦伽論新故重數制同三衣。僧祇厭課謂不已。而為欽跋羅毛氈之類粗厚故不可復。屈頭謂轉尺頭也。縮量謂不預桄張也。水灑意令退縮也。鼻柰耶亂

【現代漢語翻譯】現代漢語譯本生忌。因此四護梵行等取第五條作為消除嫌疑的依據。這兩種說法都可以理解。接下來引用根本的制定緣起。律中記載，因為有比丘將衣服放在村子裡，脫穿時身體暴露，因此稟告佛陀，佛陀因此制定了離開村子的規定。加結中說的離開村子，指的是村子的邊界。村子邊界之外就是村外的勢力範圍。解法注中先引用根本律，然後依次解釋，疏中說：『法儀倫式前後都有依據，不可顛倒。』因為結界時先是僧眾，然後是衣服，最後是食物。解界時則相反，這是次序。後面引用《十誦律》說明隨失的原則，疏中說：『衣法是根本，根本失去，末節也就不存在了。』如果不是這樣，就會獲罪（倫就是次序，亂了次序就會犯錯）。

◎坐具，梵語叫尼師壇（Nisidana），翻譯過來就是隨坐衣。制定的意義，首先是爲了自身，恐怕坐在地上會對身體有所損傷。其次是爲了衣服，恐怕沒有東西墊著，三衣容易損壞。爲了臥具，恐怕身體不乾淨會弄髒僧眾的床榻。下面說明尺寸。注中前面說明了正體，應法指的是符合字書。如果按照戒疏的說法，從石為正，就是指張開。足下點並非如此。佛陀的一搩手長是二尺。二搩就是四尺。廣搩半就是三尺。這是根本制定的尺寸，後來增加的，是因為律中記載迦留陀夷身體高大，對佛陀說了這件事，佛陀就允許長和寬各增加半搩。《戒疏》中說：『增加的，是開緣。』還是從根本的制限之外另外開許（指從根本制定的尺寸之外增加）。確定搩手尺寸中，先指出各部的說法不確定，詳細情況如同《隨相無主房》中所說。這裡只是撮略。對照那篇文章就可以明白。下面說明現在所採用的尺寸。周尺一尺二寸相當於唐朝的一尺。七寸二分分為六寸。剩餘的八分相當於唐朝的七分。不止於此，所以說是強。唐朝的法令以及五六種尺等，都如同《釋相房戒》中詳細辨析的那樣。接下來科判《十誦律》、《伽論》中新舊重數的規定與三衣相同。《僧祇律》厭惡課業，說是不已。而欽跋羅毛氈之類粗厚，所以不可以恢復。屈頭指的是轉尺頭。縮量指的是不預先桄張。灑水是爲了讓它退縮。鼻柰耶亂。

【English Translation】 English version It is avoided on birthdays. Therefore, the Four Protectors of Pure Conduct, etc., take the fifth precept to dispel suspicion. These two explanations are understandable. Next, the original reason for the rule is cited. The Vinaya states that because monks placed their robes in villages and their bodies were exposed when putting them on and taking them off, they reported this to the Buddha, who then established the rule of staying away from villages. The 'removal from the village' in the added conclusion refers to the boundary of the village. The area outside the village boundary is the sphere of influence outside the village. The commentary first cites the original Vinaya, then explains it in order. The commentary states: 'The rules of Dharma and etiquette have a basis before and after and should not be reversed.' This is because during the conclusion, the Sangha comes first, then the robes, and finally the food. During the dissolution, the order is reversed. Later, the Ten Recitations Vinaya is cited to clarify the principle of following loss. The commentary states: 'The robe law is the root; if the root is lost, the branches will also perish.' If it is not like this, one will incur offense (order is the sequence; disrupting the sequence is an offense).

◎ The sitting cloth, in Sanskrit, is called Nisidana, which translates to 'sitting cloth that accompanies.' The intention behind its establishment is, first, for oneself, fearing that sitting on the ground may cause damage to the body. Second, for the robes, fearing that without something to rest on, the three robes may be easily damaged. For bedding, fearing that an unclean body may soil the Sangha's beds. The length below indicates the measurement. The commentary first indicates the correct form, '應法' (ying fa) means conforming to the dictionary. If according to the Vinaya Commentary, 'from stone is correct' means to stretch it out. The point below the foot is not correct. The Buddha's span is two feet. Two spans are four feet. Half a span in width is three feet. This is the original measurement. The increase was because the Vinaya records that Kalodayin was tall and told the Buddha about it, so the Buddha allowed each of the length and width to be increased by half a span. The Vinaya Commentary says: 'The increase is an exception.' It is still an exception outside the original restriction (meaning an increase outside the original measurement). In determining the span measurement, it first points out that the statements of the various schools are uncertain, as detailed in 'Following the Appearance of Ownerless Rooms.' This is just a summary. It can be understood by comparing it with that article. Below, it indicates what is now taken. One Zhou foot and two inches is equivalent to one Tang foot. Seven inches and two minutes are divided into six inches. The remaining eight minutes are equivalent to seven minutes of the Tang Dynasty. It is more than that, so it is said to be strong. The Tang Dynasty's decrees and the five or six kinds of feet are all as detailed in the 'Explanation of the Appearance of Room Precepts.' Next, the section on the new and old weights in the Ten Recitations Vinaya and the Gāthā is the same as the three robes. The Sangha Vinaya dislikes homework, saying it is endless. But things like woolen blankets are thick, so they cannot be restored. '屈頭' (qu tou) refers to turning the head of the ruler. '縮量' (suo liang) refers to not pre-stretching. Sprinkling water is to make it shrink. The Vinaya is confused.

謂參亂。即四分云。為壞色故不揲。則已已止也。謂揲不揲兩皆得耳。四分疊兩重者謂得過量者。褶而刺之。注意可見。三中十誦不得單者本為籍身。制必厚重離宿吉者一物常隨離希非重。伽論非佛制者謂捨墮中無此戒故。不應但吉亦不失受。四中初科三段。僧祇明增量初示增法。二三重者並隨本物。對頭謂兩緣相鬥下制限量。止得一尺。互過減者長過廣減。廣過長減俱過可知。俱減無過。諸下通指餘部增法皆同。次科三段初引緣示妄。以佛滅百年毗舍離國跋阇子比丘擅行十事。有耶舍伽那子比丘。向諸俗眾說為非法。跋阇子言。汝先罵僧見罪否。伽那答言。我不罵僧。跋阇與眾便與作舉。伽那乃求離婆多為伴遍閻浮境集七百羅漢。同會證定重集法藏故以為名。畜不截坐具即十事之一。準下次約義顯非。上二句牒彼所執益縷即是增量。十誦戒本名為益縷。謂加縷線從邊織增故。彼謂。但取增量之相不須截斷。下三句彰其非理。九十中制過量犯提。今既不截正犯過量。引彼質此頗彰非法。注十事者古記錯引妄釋非一。今盡依律正文具引示之。一應兩指抄食(謂足食已舍威儀。不作餘食法得二指抄食)。二得聚落間(足食已不作餘食法。兩村中間得食)。三得寺內(在寺內得別眾羯磨)。四后聽可(界內別眾羯磨已聽可謂

后與欲)。五常法(彼謂比丘作事當觀三藏法律。若不觀法律違反於法。已作未作皆不應作。若觀法律不違。本法已作未作應作。如儉開入事不違法律。亦得常開故云常法)。六得和(足食已舍威儀。以酥麴生酥蜜石蜜酪和一處食)。七得與鹽共宿(得用其宿鹽著食中食)。八得飲阇樓羅酒(諸果釀酒)。九得畜不割截坐具(即今所引)。十得受金銀(比丘得自受畜。彼謂十事是清凈法是佛所聽說以化人。因重結集)。此下斥世妄行。彼時已斷故云久廢。十誦下三據文定犯。十誦不益縷凈者即跋阇子計為清凈故。下引犯相決上非法。伽論即解十誦。注中判犯並犯九十過量戒故(今時統絹為底。面上裁增並犯過量。義須截悔)。正法中三。初句標示。準下出法上。二句令先依本制。準初量者即齊長四廣三之內(余衣過量猶通坐具。決數最須審悉微過犯戒作可減小)。截斷者遮通量之非。施緣謂刺合邊緣一切成已(緣謂邊際非謂四圍揲者。作時不須截揲)。若下次教增法先令坐試。意彰須否必可容身不須增矣。依上增量即長五廣四。頭謂長頭邊即廣邊各增一尺。應須二緣鬥頭連刺(感通傳天人令破開一尺四周增之今為定式)。且迦留減佛。四指身軀極大尚止於增量而已。今時報劣鮮過六尺。堅執增廣反斥初制不唯愚闇。加

【現代漢語翻譯】現代漢語譯本：（五）常法（他們認為比丘做事應當參照三藏法律。如果不參照法律，就違反了佛法。已經做過或尚未做過的事情，凡是違反佛法的都不應該做。如果參照法律，不違反佛法，那麼已經做過或尚未做過的事情都應該做。例如，節儉地開啟『入事』，只要不違反法律，也可以經常開啟，所以稱為『常法』）。（六）得和（吃飽后，捨棄威儀，將酥油、麴生酥、蜂蜜、石蜜、酪混合在一起食用）。（七）得與鹽共宿（可以將隔夜的鹽放在食物中食用）。（八）得飲阇樓羅酒（用各種水果釀造的酒）。（九）得畜不割截坐具（就是現在所引用的）。（十）得受金銀（比丘可以自己接受和持有金銀。他們認為這十件事是清凈的佛法，是佛陀所說用來教化眾生的。因為這個原因，所以重新結集）。以下是斥責世俗的錯誤行為。那些行為在當時已經被斷除，所以說是『久廢』。《十誦律》以下的三個例子是根據經文來確定犯戒。《十誦律》認為不增加線縷的乾淨坐具是清凈的，這是跋阇子（Vajjiputtaka）的觀點。下面引用犯戒的例子來否定上面的非法行為。《伽論》解釋《十誦律》，註釋中判定犯戒，並且犯了九十種過量戒（現在用統絹做底，面上裁剪增加，都犯了過量戒，必須截斷懺悔）。《正法》中有三點。第一句是標示。『準下出法上』，第二句是讓大家先依照原本的制度。『準初量者』，就是長度不超過四，寬度不超過三（其他衣服過量還可以通融，坐具的尺寸必須仔細審查，稍微超過就會犯戒，可以儘量減小）。『截斷者』，是禁止超過規定尺寸的行為。『施緣』是指刺繡縫合邊緣，一切完成之後（『緣』是指邊緣，不是指四周。『揲者』，是指製作時不需要截斷）。如果下面教導增加尺寸的方法，先讓坐具試用，意思是如果確實需要並且可以容身，就不需要增加了。依照上面的增加尺寸的方法，就是長度增加到五，寬度增加到四。『頭』是指長邊，『邊』是指寬邊，各增加一尺。應該用兩條邊緣鬥頭連線刺繡（感通傳中，天人讓破開一尺，四周增加，現在成為固定的模式）。即使是迦留減佛（Kāḷudāyin），他的身軀非常巨大，也只是增加到規定的尺寸而已。現在的人福報淺薄，很少有超過六尺的。堅持增加尺寸，反而指責最初的制度，這不僅愚蠢而且昏暗，更加...

【English Translation】 English version: (5) The 'Constant Dharma' (They believe that a Bhikkhu should observe the three pitakas and laws when doing things. If they do not observe the laws, they violate the Dharma. Things that have been done or have not been done, anything that violates the Dharma should not be done. If they observe the laws and do not violate the Dharma, then things that have been done or have not been done should be done. For example, frugally opening 'entry matters', as long as it does not violate the law, it can also be opened frequently, so it is called 'Constant Dharma'). (6) 'Obtaining Harmony' (After eating enough, abandoning the dignified manner, mixing ghee, curdled ghee, honey, rock candy, and yogurt together to eat). (7) 'Obtaining to Sleep with Salt' (One can put overnight salt in food to eat). (8) 'Obtaining to Drink Jhallora Wine' (Wine brewed from various fruits). (9) 'Obtaining to Keep Uncut Sitting Cloth' (That is what is quoted now). (10) 'Obtaining to Receive Gold and Silver' (A Bhikkhu can receive and hold gold and silver himself. They believe that these ten things are pure Dharma, which the Buddha spoke to teach sentient beings. For this reason, it was re-collected). The following is a rebuke of worldly wrongdoings. Those behaviors had been cut off at that time, so it is said to be 'long abandoned'. The three examples below from the Ten Recitation Vinaya are based on the text to determine the offense. The Ten Recitation Vinaya considers a clean sitting cloth without added threads to be pure, which is the view of the Vajjiputtakas. The following quotes examples of offenses to negate the above illegal behaviors. The Galu explains the Ten Recitation Vinaya, and the commentary judges the offense and commits ninety excessive precepts (now using silk as the base, and cutting and adding on the surface, all commit excessive precepts, and must be cut off and repented). There are three points in the Correct Dharma. The first sentence is an indication. 'According to the following to produce the Dharma above', the second sentence is to let everyone follow the original system first. 'According to the initial measurement', that is, the length does not exceed four, and the width does not exceed three (other clothes exceeding the limit can still be accommodated, the size of the sitting cloth must be carefully reviewed, and a slight excess will violate the precept, and can be reduced as much as possible). 'Cutting off' is to prohibit behaviors that exceed the prescribed size. 'Applying the edge' refers to embroidering and sewing the edge, after everything is completed ('edge' refers to the edge, not the surrounding area. 'Folding' refers to not needing to cut when making). If the following teaches how to increase the size, first let the sitting cloth be tried, meaning that if it is really needed and can accommodate the body, there is no need to increase it. According to the above method of increasing the size, the length is increased to five, and the width is increased to four. 'Head' refers to the long side, and 'side' refers to the wide side, each increased by one foot. Two edges should be connected with a dovetail joint for embroidery (in the Gantong transmission, the heavenly beings let it be broken open by one foot, and the surrounding area is increased, which is now a fixed pattern). Even Kāḷudāyin, whose body was very large, only increased to the prescribed size. People today have shallow blessings, and few exceed six feet. Insisting on increasing the size, but criticizing the original system, is not only foolish but also ignorant, and even more...

復我人細讀斯文早希悛革(又準三十當須揲故。縱廣二尺壞其新好)。此下結告定教則千聖不易。正文乃三藏所傳猶恐不遵復加註。勉大慈深切愚者寧知。四中初引他部別緣。多論即解十誦。彼律長增一搩廣則不增。論家欲顯增長之意故。云令臥等則與四分開緣全異(有執須增者乃引此文為據不見下文故)。益即是增際謂邊際注中初辨戒文。準下次示尺數。四分下次準今宗揀異。上句指本宗如上所明。其異有二。一者但增半搩。二者長廣各增。下二句揀他部。今宗四分不可依波故云不須用之。然從織邊益縷可證截斷後裨。故云但用增法。注中恐有欲畜故復示之。受舍中初明受法。僧祇初示名。不下制受。及下顯用善見制受理必須法。義下正加法文準缽法故注示之。持用離犯皆無異故。若下次明舍法。止用舍字替受持字耳。持用中初明用法。僧祇初句總示。在下別顯初明道中用。長疊謂豎為四褶。中疊謂橫半攝之。若置下次明寺中用。本處即常所坐床。令中掩者未坐恐塵污故。后徐舒者坐時復展故。凡下因示坐法。因外道試比丘。床倒形露故制。賢愚下次明持法。經律並著肩上。前引僧祇亦然。下斥非法乃據廢前準感通傳。外道難破還置左臂今須依傳。漉袋中制意為二。初敘意出家之人修慈為本慈名與樂。無殺為先物類

【現代漢語翻譯】現代漢語譯本重新讓我和人們仔細閱讀這些文字，希望能夠早日改正錯誤（又允許增加三十指幅的長度，但必須使用舊的材料。即使是兩尺見方的布，也不要破壞它原有的美好）。以下總結的教義是千聖不變的。正文是三藏（Tripitaka，佛教經典的總稱）所傳下來的，但仍然擔心人們不遵守，所以又加上了註釋。勉勵大家要懷有大慈悲心，但愚笨的人又怎麼會明白呢？在四種情況中，首先引用其他部的不同緣由。《多論》（Abhidharma，阿毗達摩）即解釋《十誦律》（Dasa-Vinaya）。他們的律中，長度可以增加一搩（span，張開手時拇指到中指的距離），但寬度不增加。論家想要彰顯增長的意義，所以說『令臥等』，這與四分律（Dharmaguptaka-vinaya）中分開的緣由完全不同（有些人堅持必須增加寬度，就引用這段文字作為依據，卻沒有看到下文的解釋）。『益』就是增加，『際』指的是邊際。註釋中首先辨別戒文。『準下』指示尺寸。『四分下』是根據現在的宗派來選擇不同的做法。上句指的是本宗，如上面所說明的。其中的不同之處有兩點：一是隻增加半搩，二是長度和寬度都增加。下兩句是選擇其他部的做法。現在的宗派是四分律，不可以依據其他部的做法，所以說『不須用之』。然而，從織布的邊緣增加線縷，可以證明截斷後可以縫補。所以說『但用增法』。註釋中恐怕有人想要蓄積，所以又指示了這一點。在『受舍中』，首先說明接受的方法。《僧祇律》（Mahasanghika-vinaya）首先說明名稱，但不制定接受的方法。『及下』顯示使用《善見律毗婆沙》（Samantapasadika）中制定的接受道理，必須合法。『義下』正式加入法文，參照缽的法式，所以註釋中指示了這一點。持有和使用，在避免違犯方面都沒有不同。『若下』說明捨棄的方法。只是用『舍』字代替『受』和『持』字而已。在『持用中』，首先說明用法。《僧祇律》第一句是總的指示，下面分別顯示，首先說明在道路上的用法。『長疊』是指豎著疊成四褶，『中疊』是指橫著疊成一半。『若置下』說明在寺廟中的用法。『本處』是指平時所坐的床。『令中掩者』是指還沒坐下時，恐怕有灰塵弄髒，所以遮蓋住。『后徐舒者』是指坐下時再展開。『凡下』是因為指示坐的方法。因為外道試探比丘，導致床倒塌，身體暴露，所以制定了這條戒律。《賢愚經》（Damamūka-nidāna-sūtra）下面說明持的方法。經和律都披在肩上。前面引用的《僧祇律》也是這樣。下面駁斥非法，是根據廢除之前的《感通傳》。外道難以被駁倒，還是放在左臂上，現在必須依據傳記。在『漉袋中』，制定的用意有兩個：首先敘述用意，出家之人修行慈悲為根本，慈悲的含義是給予快樂，不殺生是首要的，要愛護一切生物。

【English Translation】 English version Let me and others carefully read these texts again, hoping to correct mistakes as soon as possible (it is also permissible to add thirty finger-widths in length, but old materials must be used. Even if it is a cloth of two feet square, do not destroy its original beauty). The doctrines summarized below are immutable by all sages. The main text is transmitted by the Tripitaka (the general term for Buddhist scriptures), but still worried that people will not follow it, so annotations have been added. Encourage everyone to have great compassion, but how can foolish people understand? Among the four situations, first cite the different reasons from other schools. The Abhidharma (多論) explains the Dasa-Vinaya (十誦律). In their precepts, the length can be increased by one span (搩, the distance from the thumb to the middle finger when the hand is open), but the width is not increased. The commentators want to highlight the meaning of the increase, so they say 'let it lie down, etc.', which is completely different from the reasons for separation in the Dharmaguptaka-vinaya (四分律) (some people insist that the width must be increased, citing this passage as evidence, but they have not seen the explanation below). 'Benefit' (益) means increase, and 'boundary' (際) refers to the edge. The annotation first distinguishes the precepts. 'Below' (準下) indicates the dimensions. 'Four divisions below' (四分下) is to select different practices according to the current school. The previous sentence refers to the current school, as explained above. There are two differences: one is that only half a span is added, and the other is that both length and width are increased. The following two sentences are to select the practices of other schools. The current school is the Dharmaguptaka-vinaya, and it is not permissible to follow the practices of other schools, so it says 'no need to use it' (不須用之). However, adding threads from the edge of the weaving can prove that it can be mended after being cut off. Therefore, it says 'only use the method of increasing' (但用增法). The annotation is afraid that someone wants to accumulate, so it indicates this point again. In 'receiving and relinquishing' (受舍中), first explain the method of receiving. The Mahasanghika-vinaya (僧祇律) first states the name, but does not formulate the method of receiving. 'Below' (及下) shows the reason for acceptance formulated in the Samantapasadika (善見律毗婆沙), which must be legal. 'Meaning below' (義下) officially adds the legal text, referring to the style of the bowl, so the annotation indicates this point. There is no difference in holding and using in terms of avoiding violations. 'If below' (若下) explains the method of relinquishing. It only replaces the words 'receiving' (受) and 'holding' (持) with the word 'relinquishing' (舍). In 'holding and using' (持用中), first explain the usage. The first sentence of the Mahasanghika-vinaya (僧祇律) is a general instruction, and the following shows it separately, first explaining the usage on the road. 'Long fold' (長疊) means folding vertically into four folds, and 'middle fold' (中疊) means folding horizontally in half. 'If placed below' (若置下) explains the usage in the temple. 'Original place' (本處) refers to the bed where one usually sits. 'Covering in the middle' (令中掩者) means that before sitting down, it is covered to prevent dust from getting it dirty. 'Slowly unfolding later' (後徐舒者) means unfolding it again when sitting down. 'Generally below' (凡下) is because it indicates the method of sitting. Because heretics tested the bhikkhus (比丘), causing the bed to collapse and the body to be exposed, this precept was formulated. The Damamūka-nidāna-sūtra (賢愚經) below explains the method of holding. Both the sutra (經) and the vinaya (律) are worn on the shoulders. The Mahasanghika-vinaya (僧祇律) quoted earlier is also like this. The following refutes the illegal, based on the abolition of the previous Gantong Biography (感通傳). It is difficult to refute the heretics, so it is still placed on the left arm, and now it must be based on the biography. In 'filtering bag' (漉袋中), there are two intentions for the formulation: first, to narrate the intention, the person who leaves home cultivates compassion as the foundation, the meaning of compassion is to give happiness, and not killing is the first priority, to cherish all living beings.

雖微保命無異。此乃行慈之具濟物之緣。大行由是而生至道因茲而克。同儔負識勿以為輕。厥意在比謂制畜之意在於慈濟。今下指非故下引誡余多單制蟲水兩分故云偏也。餘下生起上句指前下二句示重意。準佛意者佛制二戒為重蟲命。今鈔重明其意亦爾。次科多論中初明求處法。凡下次明用水法。細㲲今須密絹。持戒者即簡破戒輕物命故。審悉者于持戒中復簡輕躁故。有如前者即作余井。捨去等僧祇蟲太細者據漉囊所得。若論天眼所見何由可盡。三中杓形者今多用銅鐵竹木作圓卷。施柄者是三角亦然但形異耳。宏槨者以木為筐有同藥羅之類。安沙囊中謂以細沙置於囊底然後漉之。半由旬二十里。注中覆字入呼註上還水。以囊內穢外凈當覆轉洗之。四中初敘親行。水塵者雜心論云。七極微成一阿耨塵。彼是細色唯天眼及菩薩輪王見。七阿耨為銅上塵。七銅上塵為一水上塵。七水上塵為一免毫塵等。致練即堅密熟絹。故下次明述意。無益自他者已成殺業。他遭殘害性戒無懺業不亡故。五中初敘謗彼謂小事。故特指此薄于律學。然下責非愚教故不知所為處深。無慈故不知損物。不思出離故不知妨道。初斥不畜。縱下次斥不用。雖下三斥不護。然漉水一法極為微細。人雖行之鮮能免過。教誡儀中文極詳委尋之。且下傷嘆律中四

【現代漢語翻譯】現代漢語譯本：即使只是稍微保全性命，也沒有什麼不同。這正是行慈悲之心的工具，救濟萬物的因緣。偉大的德行由此而生，至高的道業因此而成就。同伴們，有見識的人啊，不要認為它微不足道。它的意義在於相比，就是說，約束畜生的意義在於慈悲救濟。現在下面所指的是並非故意的，下面引用的經文是爲了告誡其餘的人，大多隻是單獨地約束蟲和水兩方面，所以說是片面的。下面的文字是爲了生起上面的句子，指前面的內容，下面的兩句是爲了顯示重要的意義。按照佛的意思，佛制定兩條戒律，認為傷害蟲的性命是重罪。現在我再次闡明這個意思也是如此。下一個部分是《多論》中的內容，首先說明求取水的方法。凡是下面說明用水的方法。『細㲲』現在需要用細密的絹。持戒的人就會簡擇，破戒的人會輕視物命，所以要簡擇。『審悉』是指在持戒的人中，再次簡擇輕率浮躁的人。『有如前者』就另外挖一口井。『捨去等』《僧祇律》中說，蟲子太細的，根據濾水囊所得出的結論。如果從天眼所見來看，又怎麼能窮盡呢？三中，『杓形』現在大多用銅鐵竹木製作成圓形卷狀。『施柄』是三角形的，也是這樣，只是形狀不同罷了。『宏槨』是用木頭做成的筐，有像藥羅一樣的。『安沙囊中』是指用細沙放在囊底，然後用來過濾水。『半由旬』是二十里。註釋中，『覆』字是倒入的意思，註釋上面是還水。因為囊內是髒的，外面是乾淨的，應當翻過來洗滌。四中，首先敘述親自實行。『水塵』《雜心論》中說，七個極微組成一個阿耨塵。那是細微的色法，只有天眼和菩薩、輪王才能看見。七個阿耨塵組成一個銅上塵。七個銅上塵組成一個水上塵。七個水上塵組成一個免毫塵等等。『致練』就是堅固細密的熟絹。『故下』說明陳述意思。『無益自他者』已經造成殺業。他人遭受殘害，性戒無法懺悔，業障不會消亡。五中，首先敘述誹謗他人，認為這是小事。所以特意指出這些人輕視律學。『然下』責備他們愚昧無知，所以不知道該怎麼做，處境很深。沒有慈悲心，所以不知道損害了物命。不思考出離，所以不知道妨礙了道業。首先斥責不畜養。『縱下』斥責不使用。『雖下』三次斥責不愛護。然而過濾水這一方法極其微細，人們即使實行了，也很少能避免過失。《教誡儀》中的文字非常詳細周全，可以去查閱。『且下』感嘆律中的四事。

【English Translation】 English version: Even slightly preserving life is no different. This is the means of practicing compassion and the cause for saving all beings. Great virtue arises from this, and the supreme path is achieved because of this. Fellow practitioners, those with understanding, do not consider it insignificant. Its meaning lies in comparison, that is, the meaning of restraining animals lies in compassion and relief. What is referred to below is not intentional; the scriptures quoted below are to admonish the rest, mostly only restraining insects and water separately, so it is said to be one-sided. The following text is to give rise to the above sentence, referring to the previous content, and the following two sentences are to show the important meaning. According to the Buddha's intention, the Buddha established two precepts, considering harming the lives of insects as a serious crime. Now I reiterate that this meaning is also the same. The next part is from the Śāstra, first explaining the method of seeking water. 'Whenever' below explains the method of using water. 'Fine kṣauma' now requires fine and dense silk. Those who uphold the precepts will choose carefully, and those who break the precepts will despise the lives of beings, so they must choose carefully. 'Carefully examine' refers to, among those who uphold the precepts, further selecting those who are not frivolous and impetuous. 'If there is such a case as the former' then dig another well. 'Abandoning, etc.' The Saṃghāṭī-sūtra says that if the insects are too small, according to the conclusion obtained from the water filter bag. If viewed from the perspective of the divine eye, how can it be exhausted? In the third, 'ladle shape' now mostly uses copper, iron, bamboo, and wood to make a round roll. 'Applying a handle' is triangular, and it is also like this, but the shape is different. 'Large outer coffin' is a basket made of wood, similar to a medicine chest. 'Placing it in a sandbag' means placing fine sand at the bottom of the bag and then using it to filter water. 'Half a yojana' is twenty li. In the commentary, the word 'overturn' means pouring in, and the commentary above is returning water. Because the inside of the bag is dirty and the outside is clean, it should be turned over and washed. In the fourth, first narrate personal practice. 'Water dust' The Abhidharmasamuccaya says that seven paramāṇus form one aṇu. That is a subtle form, only visible to the divine eye and bodhisattvas and cakravartins. Seven aṇus form one copper dust. Seven copper dusts form one water dust. Seven water dusts form one hare hair dust, and so on. 'To refine' is to make firm and dense cooked silk. 'Therefore, below' explains stating the meaning. 'Those who do not benefit themselves or others' have already created the karma of killing. Others suffer harm, the svabhāva-śīla cannot be repented, and karmic obstacles will not disappear. In the fifth, first narrate slandering others, considering this a small matter. Therefore, it is specifically pointed out that these people despise the study of the Vinaya. 'However, below' blames them for being ignorant and unknowing, so they do not know what to do, and their situation is very deep. They have no compassion, so they do not know that they are harming the lives of beings. They do not think about liberation, so they do not know that they are hindering the path. First, rebuke not keeping. 'Although below' rebukes not using. 'Although below' three times rebukes not cherishing. However, the method of filtering water is extremely subtle, and even if people practice it, they can rarely avoid mistakes. The text in the Precepts Admonition Ceremony is very detailed and complete, and you can look it up. 'Moreover, below' laments the four matters in the Vinaya.

事破戒破威儀破正見破正命。戒相粗顯。餘三微細。粗者尚破。餘三叵言故云常沒其中。聽門中前之六物通被三根。此門四科初對中下。次局上根。若據四依名為本制望非定約。用舍由人故歸聽攝。受施分物通三可知。初門總分中百一供身謂時須要用者。加受憶識二俱通許異前必受故云令也。長物局衣更收錢穀等物故云及余也。百一中初科初通示名體。若下別簡似寶。不得自畜除行須之具即得畜用。如水精偽珠銅鐵等物。如隨相三十中具明。開許中僧祇通示所開。不唯百一義通余長。五分三衣即是本制同受持故。相從列之髀左右股也。踝足跟旁骨縳市兗反亦作腨腳腨腸也。如下結示諸衣即前多種似衣即后巾囊等。受法中初科前示通名。云下次出受法。某色即牒衣目亦合先云。大德一心念我某甲是僧祇支方接余文。后注中上六字是彼文。下五字即鈔家點示。恐謂五眾互相對故。次科初明受持。雖穿不失者三衣有失不失。雨衣已下一向不失。道名字者法中別牒也。手下次簡多少。手巾二者擬更換故。雜衣似針線囊幞之類。余衣即雨衣坐具等十誦七衣三衣為三。上六不繫百一故以六字結之。婆論中。衣缽制受違則有過(坐具亦爾論中不言)。百一聽受亦須加法故云則可。若但憶識不加亦許故云無過(古云不受成上根者非)。

沙彌中初示製衣。並下即百一自下即余長。除錢穀者施俗眾故。次明長衣。服飾中初科彼云。大衣五日成七條四日成五條二日成長衣一日成。若據通論但使受持之外俱名為長。今此且對受持欲明長衣是余小物。故約一日可成非謂不通大小。祇支中註文翻名即據下律文。從相為名。前翻掩腋頗得其實。四分下引示初引三律明製法。后引僧祇示制量。注中上明本相下示后改。後魏即元魏今時褊衫又復變也。疏解其文已亡。涅槃僧中初文注翻內衣。西國本無裈褲即以此衣襯體著故。僧祇中制戒即眾學初戒。十誦作時即作務時。三十中三繞即約帶。準被當上有帶字。余法后明露著泥洹僧。上無僧祇支不得著袈裟。不得上塔至佛像講堂三師上座僧前。等五百問得繫腳者謂系裙裾以閉風故。四分反褶著謂不用帶繞反褶抄之。二三四條以小無力重加助之。條之謂不使亂玦如環少缺。即同鉤類由恐數系易損故。以玦㺲束勒之。吳即南方蜀即川界今時作裙。上施腰帶即同此土俗女方裙。雖乖本制而便於著用。少有不齊之過。十五二律岐間即兩服之中。左掩上者謂先以左邊在內掩向其右。后以右邊于上掩從其左故也。前云襞頭近左。章服儀云。如俗所傳左衽是也。今多右掩頗乖此法當后當即前也。三中十誦俱修羅經音義云此翻為圖。像其衣

【現代漢語翻譯】現代漢語譯本沙彌戒中首先規定了製作僧衣的制度。『並下即百一』指《百一羯磨》以下的內容，『自下即余長』指除此之外剩餘的長度。『除錢穀者施俗眾故』是因為錢糧穀物是施捨給在家信眾的。接下來闡明長衣的規定。在服裝服飾中，首先引用《毗尼母經》的說法：『大衣五天完成，七條衣四天完成，五條衣兩天完成，長衣一天完成。』如果按照通常的說法，只要是受持之外的都可稱為長衣。這裡是爲了對比受持衣，說明長衣是剩餘的小件衣物。所以說大約一天可以完成，並非說不包括大小尺寸。《祇支》的註文翻譯名稱是根據下文的律文，從相狀來命名。之前的翻譯『掩腋』頗為貼切。四分律下面引用的內容，首先引用三部律說明製作方法，後面引用《僧祇律》說明製作尺寸。註文中，上面說明原本的形制，下面說明後來的改變。後魏即元魏，現在的褊衫又發生了變化。疏解這些文字的文獻已經遺失。《涅槃經》中，『僧中初文』的注是內衣。西國原本沒有裈褲（kūn kù）（褲子），所以用這件衣服襯托身體穿著。僧祇律中規定的戒律，即眾學戒的最初一條。十誦律中說的『時』，即作務時。《三十誦》中說的『三繞』，是指圍繞腰帶。根據推測，被單上面應該有帶子。其餘的規定在後面說明，是裸露穿著泥洹僧（nivánsēng）（內衣）。上面沒有僧祇支（sēngqízhī）（覆肩衣）時，不得穿著袈裟，不得上塔，不得去佛像、講堂、三師、上座僧前。等五百問中說的『得繫腳者』，是指系裙子下襬，爲了防止灌風。四分律中說的『反褶著』，是指不用帶子纏繞，反過來抄起衣襟。二三四條衣因為太小沒有力量，所以加重來輔助。『條之』是指不讓它散亂斷裂，像環一樣稍微缺一點，就像鉤子一樣，因為擔心經常系容易損壞，所以用玦（jué）（環形佩玉）和㺲（xiù）（束帶的紐結）來束縛它。吳地即南方，蜀地即四川一帶，現在製作的裙子，上面施加腰帶，就像此地的俗家女子穿的方裙。雖然不符合原本的制度，但是便於穿著。稍微有些不一致的過失。十五和二律的岐間，是指兩種服裝之間。『左掩上者』是指先用左邊的衣襟在裡面掩向右邊，然後用右邊的衣襟在上面掩蓋住左邊。前面說『襞頭近左』，《章服儀》中說，『就像世俗所傳的左衽（rèn）（衣襟）一樣』。現在大多是右掩，頗不符合這個規定，『當后當』即『目前』。三中，《十誦律》和《俱修羅經音義》中說，『此翻為圖，像其衣』，意思是模仿這種衣服的形制。

【English Translation】 English version In the Śrāmaṇera (novice monk) precepts, the initial regulations concern the making of robes. 'Bing xia ji bai yi' refers to the content below the Baiyi Karma (Hundred and One Karmas), and 'zi xia ji yu chang' refers to the remaining length besides that. 'Chu qian gu zhe shi su zhong gu' is because money, grains, and cereals are given to lay followers. Next, the regulations for the long robe are explained. In clothing and attire, the first section quotes the Vinaya-matrka: 'The great robe takes five days to complete, the seven-strip robe takes four days, the five-strip robe takes two days, and the long robe takes one day.' According to the general view, anything other than what is specifically held for formal occasions can be called a long robe. Here, it is to contrast with the robes held for formal occasions, indicating that the long robe is a remaining small item. Therefore, it is said that it can be completed in about one day, not that it does not include large or small sizes. The commentary on Ghi-chi translates the name according to the Vinaya text below, naming it from its appearance. The previous translation 'covering the armpits' is quite accurate. The content quoted below from the Sarvastivada Vinaya first quotes three Vinayas to explain the method of making, and then quotes the Mahasamghika Vinaya to explain the size. In the commentary, the top explains the original form, and the bottom shows the later changes. The Later Wei Dynasty, i.e., the Northern Wei Dynasty, the current bianshan (short jacket) has also changed again. The documents explaining these texts have been lost. In the Nirvana Sutra, the note on 'seng zhong chu wen' (the initial text in the Sangha section) is the inner garment. The Western countries originally did not have kunkus (trousers), so this garment was used to line the body. The precepts stipulated in the Mahasamghika Vinaya are the first of the Śaikṣa (training) precepts. The 'time' mentioned in the Daśabhāṇavāra Vinaya is the time for work. The 'three wraps' mentioned in the Thirty Vinaya refers to wrapping around the belt. According to speculation, there should be a belt on the bedding. The remaining regulations are explained later, which is to wear the nivanseng (inner garment) exposed. When there is no sengqizhi (shoulder covering) on top, one must not wear the kasaya (outer robe), must not go to the pagoda, and must not go in front of the Buddha statue, lecture hall, three teachers, and senior monks. The 'de xi jiao zhe' (those who can tie their feet) mentioned in the Five Hundred Questions refers to tying the hem of the skirt to prevent wind from entering. The 'fan zhe zhe' (wearing it with the pleats reversed) mentioned in the Sarvastivada Vinaya means not using a belt to wrap around, but reversing and copying the lapel. The two, three, and four strip robes are too small and have no strength, so they are weighted down to assist. 'Tiao zhi' means not to let it scatter and break, like a ring with a slight gap, like a hook, because it is feared that frequent tying will easily damage it, so use jue (ring-shaped jade pendant) and xiu (knot for tying the belt) to bind it. Wu refers to the South, and Shu refers to the Sichuan area. The skirts made now have a waistband on top, just like the square skirts worn by secular women in this land. Although it does not conform to the original system, it is convenient to wear. There is a slight fault of inconsistency. The qijian (between) of the Fifteen and Two Vinayas refers to the space between the two garments. 'Zuo yan shang zhe' (the left covering the top) means first using the left lapel inside to cover to the right, and then using the right lapel on top to cover the left. The previous saying 'bi tou jin zuo' (the pleats are close to the left), the Zhangfu Yi says, 'like the left ren (lapel) that is traditionally passed down in the world.' Now most are right-covered, which is quite inconsistent with this rule, 'dang hou dang' is 'dang qian' (currently). In the Three, the Daśabhāṇavāra Vinaya and the Kushala Sutra Sound and Meaning say, 'This translates as a picture, resembling its clothing,' meaning to imitate the shape of this clothing.

形而立名也(謂如圖障)。若準註文即周圓縫合而無兩頭名俱修羅耳。五分俗呵則知俱修本同俗服故並權開。貫頭衣古云。南海人開衫竇著之穿頭先出。次出兩袖謂之貫頭注云。類女裙者今時女裙亦不縫合。余衣中初科偏袒謂止存左袖袒露右邊。即本祇支𧝡膊亦即覆肩。此二雖是聽衣但乖本式。方裙舊云。女人上馬裙。諸裙自余裙襜等。業疏云。且順律文非俗非外(準方俗所宜義應得著)。十誦初即色非毛氈體非余並製造非。偏袖即偏袒復謂重夾。兩袖衣謂但施兩袖唯覆肩領而無襟裾。囊衣如帽襪手衣之類。四分中初示別制。前五相非並是俗衣。余是體非並外道衣。褶謂短褲行縢即行纏。汝等下引總制。律因六群起過。離隨制斷復作余衣。如是煩累佛因總斷故云避我制。等如法治即吉羅。開畜中初科引經。得不兩意隨宜方便無非為道。列物中初科。四分中初示僧物。比丘下明開借謂有緣故。開處所壞即借衣。處移余處者謂暫置他處。若著下明愛護。五分作務開制同之。次明貴物初示開畜。貴價衣即同比丘三衣。西土國王此方古者王臣亦多著之。𣰽毹即毛褥也。若下制踐踏恐損壞故誡奢逸。故註文決上得坐以五分制犯。故知寺內不開。即下云唯白衣舍無餘床褥可坐是也。三中初科給住房者即制舊住待客比丘法。或彼有缺

【現代漢語翻譯】現代漢語譯本『形而立名也』（謂如圖障）：這是根據形狀而命名的（指像圖畫一樣的屏障）。如果按照註文的解釋，就是指周圓縫合而沒有兩頭的，名稱都是『修羅耳』（Asura ear，指一種僧衣）。『五分俗呵』，就知道『俱修』（Kusha，指一種草名，這裡指用草編織的僧衣）本來就和世俗的服裝相同，所以權且開許。『貫頭衣』，古時候說，南海人把衣服開個衫竇，從頭穿進去，先伸出頭，再伸出兩袖，就叫做『貫頭』。註文說，像女人的裙子，現在的女裙也不縫合。其他的衣服中，初科的『偏袒』，是指只留左邊的袖子，袒露右邊。也就是本祇支（Bhikshu，比丘）的『𧝡膊』，也就是覆肩。這兩種雖然是允許穿的衣服，但是不符合原來的樣式。『方裙』，舊時說是女人上馬時穿的裙子。各種裙子，比如其他的裙襜等。《業疏》說，且順從律文，既不像世俗的服裝，也不像外道的服裝（按照地方習俗，適宜的應該可以穿）。《十誦律》一開始就說，顏色不是，毛氈的質地不是，形體不是其他的，並且是製造出來的不是。『偏袖』，就是偏袒，又說是重疊的。『兩袖衣』，是指只有兩個袖子，只遮蓋肩膀和領子，而沒有衣襟。『囊衣』，像帽子、襪子、手套之類的。《四分律》中，一開始就顯示了特別的製作。前面的五種不符合，都是世俗的衣服。其餘的形體不符合，都是外道的衣服。『褶』，是指短褲。『行縢』，就是行纏（綁腿）。『汝等下引總制』，律典因為六群比丘（指六個行為不端的比丘）犯錯而制定。離開隨制而斷，又製作其他的衣服。這樣煩累，佛因此總斷，所以說『避我制』。『等如法治』，就是吉羅（Dukkata，一種輕罪）。『開畜中初科引經』，得到不兩樣的意思，隨宜方便，沒有不是爲了修道的。『列物中初科』，《四分律》中，一開始就顯示了僧人的物品。『比丘下明開借』，說的是因為有緣故。『開處所壞即借衣』，處所移到其他地方，是指暫時放置在其他地方。『若著下明愛護』，《五分律》中，作務開制相同。其次說明貴重物品，一開始就顯示了允許畜養。『貴價衣』，就和比丘的三衣相同。西土的國王，此方古代的王臣也多穿這種衣服。『𣰽毹』，就是毛褥子。『若下制踐踏恐損壞故誡奢逸』，所以告誡不要奢侈。《故註文決上得坐以五分制犯》，所以知道寺內不允許。『即下云唯白衣舍無餘床褥可坐是也』，就是說只有在白衣的住所，沒有其他的床褥可以坐。『三中初科給住房者即制舊住待客比丘法』，就是制定舊住的比丘接待客人的方法。或者他們有所缺少。

【English Translation】 English version 『Form and establish name』 (referring to something like a painted screen): This is named according to its shape (referring to a screen like a painting). If according to the commentary, it refers to something that is round and sewn together without two ends, and the names are all 『Asura ear』 (俱修羅耳, a type of monastic robe). 『Five-part vulgar rebuke』 (五分俗呵), then we know that 『Kusha』 (俱修, a type of grass, here referring to a monastic robe woven from grass) is originally the same as secular clothing, so it is temporarily permitted. 『Through-head clothing』 (貫頭衣), in ancient times it was said that people in the South China Sea would open a seam in their clothing, put it on over their head, first sticking their head out, and then their sleeves, which is called 『through-head』. The commentary says it's like a woman's skirt, and today's women's skirts are also not sewn together. Among other clothing, the initial section on 『partial exposure』 (偏袒) refers to only leaving the left sleeve and exposing the right side. This is also the Bhikshu's (比丘) 『shoulder covering』 (𧝡膊), which is also covering the shoulder. Although these two are permitted clothing, they do not conform to the original style. 『Square skirt』 (方裙), in the old days it was said to be a skirt worn by women when riding horses. Various skirts, such as other skirt aprons, etc. The 《Karma Outlines》 (業疏) says, it should follow the monastic rules, neither like secular clothing nor like heretical clothing (according to local customs, what is appropriate should be allowed). The 《Ten Recitation Vinaya》 (十誦律) initially says that the color is not, the texture of felt is not, the shape is not other, and the manufacturing is not. 『Partial sleeve』 (偏袖) is partial exposure, and it is also said to be overlapping. 『Two-sleeved clothing』 (兩袖衣) refers to only having two sleeves, only covering the shoulders and collar, and without lapels. 『Bag clothing』 (囊衣) is like hats, socks, gloves, and the like. In the 《Four-Part Vinaya》 (四分律), the initial section shows a special production. The previous five non-conformities are all secular clothing. The remaining non-conformities in shape are all heretical clothing. 『Pleats』 (褶) refers to shorts. 『Leggings』 (行縢) are leggings. 『You, etc., below cite the general system』 (汝等下引總制), the Vinaya was established because the Six Group Bhikshus (六群比丘, referring to six unruly monks) committed errors. Leaving the system and judging, and making other clothes. So troublesome, the Buddha therefore generally cut it off, so he said 『avoid my system』 (避我制). 『Etc., according to the law』 (等如法治) is Dukkata (吉羅, a minor offense). 『Opening livestock in the initial section cites the scriptures』 (開畜中初科引經), obtaining the meaning of not being different, convenient as appropriate, there is nothing that is not for cultivation. 『Listing objects in the initial section』 (列物中初科), in the 《Four-Part Vinaya》 (四分律), the initial section shows the items of the monks. 『Bhikshus below clarify borrowing』 (比丘下明開借), saying that it is because of a reason. 『Opening the place where it is broken is borrowing clothes』 (開處所壞即借衣), the place is moved to another place, referring to temporarily placing it in another place. 『If wearing, below clarify love and protection』 (若著下明愛護), in the 《Five-Part Vinaya》 (五分律), the system for working is the same. Secondly, explain valuable items, and the initial section shows that raising livestock is allowed. 『Expensive clothing』 (貴價衣) is the same as the three robes of the Bhikshu (比丘). The kings of the Western Regions, and the ancient kings and ministers of this land, also wore this kind of clothing. 『Woolen cushion』 (𣰽毹) is a woolen cushion. 『If the following system treads on it, fearing damage, so admonish extravagance』 (若下制踐踏恐損壞故誡奢逸), so admonish not to be extravagant. 『Therefore, the commentary decides that sitting on it is a violation of the five-part system』 (故註文決上得坐以五分制犯), so we know that it is not allowed in the temple. 『That is, it is said below that only in the house of a layman can there be no other beds to sit on』 (即下云唯白衣舍無餘床褥可坐是也), that is, only in the residence of a layman can there be no other beds to sit on. 『The initial section of the three giving housing is the method of the old resident treating guest Bhikshus』 (三中初科給住房者即制舊住待客比丘法), that is, formulating the method for the old resident Bhikshu to receive guests. Or they are lacking something.

故。房衣即障幕等復貯如今時給絮衣也。寄俗須染者有所別故。五分即比丘以衣借俗。次科初簡皮敷謂帶毛者。次簡染色。三開蚊廚障咂嚙故。四制頭帽。五聽瘡衣以病緣故。下引中含似決四分上染錦衣。或似凡受貴物皆須有德先著。故注準之。邊方五事即迦旃延在阿槃提國。為億耳沙彌受戒。三年方得僧足故遣億耳請佛開之。受戒洗浴並是因引。餘三正用。初中注云三年方集即億耳之緣。五云得衣入手者若手未捉多日不犯。律下示中邊分齊。律言東方即中梵之東。白木條已內皆屬五天境界。準應四方皆有分齊。文略余方。注引貢職圖。梁湘東王撰一卷號百國貢職圖。此在彼東者謂此震旦。又在白木條東。故指彼為西蕃也。而下決開制。初五兩開僧多還制。餘三永開。皮革中初科為三。初制不畜。狙都達反。山海經云。獸形如狼。又不下制不坐除寶床者。縱在俗舍亦不得故。不得乞下明乞用開制。戶樞即今之門。臼帳軒舊云。即車上之屋一頭低一頭舉故(或似今時床帳軒屋)。律因六群作帳軒如王臣俗呵而制。三千中善助者用修禪故。熟韋即已熏皮。指余法者彼有五相。一廣一尺二長八尺三頭有鉤。四當三重五不得用金鉤。從後轉向前句兩膝過。束令不動此非常用。故令屏著寒雪國開襪。即此方所宜。次科製造中。𩍓

【現代漢語翻譯】現代漢語譯本因此，『房衣』指的是像屏障、帷幕之類的東西，也包括現在用來禦寒的棉衣。因為風俗習慣上需要染色，所以要特別說明。『五分』指的是比丘將衣服借給俗人。接下來的部分首先排除了帶毛的皮革坐具，然後是染色的皮革坐具。第三個開許是可以使用蚊帳，爲了防止蚊蟲叮咬。第四個是允許製作頭帽。第五個是允許穿瘡衣，因為生病的原因。下面引用的內容似乎是根據四分律的規定，禁止染色華麗的衣服。或者說，凡是接受貴重的物品，都必須由有德行的人先使用，所以這樣註釋。『邊方五事』指的是迦旃延（Kātyāyana，佛陀弟子，以善於論議著稱）在阿槃提國（Avanti，古印度十六雄國之一）為億耳（Ekakarna）沙彌（Śrāmaṇera，未受具足戒的出家男子）受戒。因為三年後才能成為正式僧人，所以派億耳去請佛陀開許。受戒和洗浴都是因為這個原因而引出的，其餘三個才是真正要用的。第一個註釋說『三年方集』，指的是億耳的因緣。第五個說『得衣入手者若手未捉多日不犯』，意思是如果得到衣服后，手沒有拿取，即使過了很多天也不算犯戒。律典下面說明了中方和邊方的分界。律典說東方指的是中梵（Madhyadeśa，古印度中部地區）的東方，白木條（Śvetaka）以內都屬於五天（Pañca-deśa，古印度五個區域）的範圍。按照這個標準，四方都應該有分界，只是文字省略了其他方向。註釋引用了《貢職圖》。梁朝湘東王（蕭繹）撰寫了一卷名為《百國貢職圖》。這裡說的『此在彼東』，指的是震旦（Cīna，中國的古稱）。又因為震旦在白木條的東邊，所以稱白木條以西為『西蕃』。下面的內容決定了開許和禁止。最初的五個開許，因為僧人過多而又禁止了。其餘三個是永久開許的。皮革製品中，第一部分分為三點。首先是禁止畜養。『狙都達』（Śṛgadanta）是山海經中記載的一種野獸，形狀像狼。其次是禁止坐臥，除非是寶床。即使在俗人家裡，也不允許這樣做。『不得乞下明乞用開制』，意思是不能乞討，下面說明了乞討的開許。『戶樞』指的是現在的門。『臼帳軒』，以前的說法是車上的屋子，一頭低一頭高（或者像現在的床帳軒屋）。律典因為六群比丘（Chabbaggiya，六個行為不端的比丘）製作像國王大臣一樣的帳軒，受到世俗的呵責而制定了禁令。『三千中善助者用修禪故』，意思是三千大千世界中，善於幫助他人的人可以用它來修行禪定。『熟韋』指的是已經熏製過的皮革。『指余法者彼有五相』，指的是還有五種規定：一是寬一尺，二是長八尺，三是頭上有鉤，四是應當三重，五是不得用金鉤。從後向前鉤住兩膝，束緊使其不動，這不是常用的，所以要放在隱蔽的地方。寒冷的國家允許穿襪子，因為適合當地的情況。接下來的部分是關於製造的，𩍓

【English Translation】 English version Therefore, 'room clothing' refers to things like screens and curtains, and also includes cotton-padded clothing used for warmth nowadays. Because customs require dyeing, it needs special explanation. 'Fivefold' refers to a Bhikṣu (Buddhist monk) lending clothes to a layman. The following section first excludes leather seats with fur, then dyed leather seats. The third permission is to use mosquito nets to prevent mosquito bites. The fourth is to allow the making of head coverings. The fifth is to allow wearing wound clothing due to illness. The following quoted content seems to be based on the rules of the Dharmaguptaka Vinaya, which prohibits dyeing luxurious clothes. Or rather, whenever valuable items are received, they must be used by virtuous people first, hence this annotation. 'Five matters of the border region' refers to Kātyāyana (a disciple of the Buddha, known for his skill in debate) ordaining Ekakarna (a Śrāmaṇera, a novice monk) in the Avanti country (one of the sixteen ancient Indian Mahajanapadas). Because it took three years to become a formal monk, Ekakarna was sent to ask the Buddha for permission. Ordination and bathing are introduced because of this reason, and the remaining three are what are truly to be used. The first annotation says 'three years to gather', referring to Ekakarna's circumstances. The fifth says 'if the one who obtains the clothing does not grasp it with their hand for many days, there is no offense', meaning that if one obtains clothing but does not take it with their hand, even if many days pass, it is not considered a transgression. The Vinaya below explains the boundaries between the central region and the border region. The Vinaya says that the east refers to the east of Madhyadeśa (the central region of ancient India), and everything within Śvetaka (White Wood Border) belongs to the territory of the five regions (Pañca-deśa, the five regions of ancient India). According to this standard, all four directions should have boundaries, but the text omits the other directions. The annotation quotes the 'Tribute Chart'. Prince Xiangdong of the Liang Dynasty (Xiao Yi) wrote a volume called 'Chart of Tribute from a Hundred Countries'. The phrase 'this is east of that' refers to Cīna (ancient name for China). Also, because Cīna is east of Śvetaka, the area west of Śvetaka is called 'Western Barbarians'. The following content determines permissions and prohibitions. The initial five permissions were prohibited again because there were too many monks. The remaining three are permanently permitted. Among leather products, the first part is divided into three points. First, it is forbidden to keep them. 'Śṛgadanta' is a beast recorded in the Classic of Mountains and Seas, shaped like a wolf. Second, it is forbidden to sit or lie on them, unless it is a precious bed. Even in a layman's house, this is not allowed. 'It is not allowed to beg, below explains the permission to beg', meaning that one cannot beg, and below explains the permission to beg. 'Door pivot' refers to the current door. 'Mortar tent carriage', the old saying is the house on the car, one end low and one end high (or like the current bed tent carriage house). The Vinaya established the prohibition because the six monks (Chabbaggiya, six unruly monks) made tents and carriages like kings and ministers, and were ridiculed by the laity. 'Those who are good at helping among the three thousand use it to cultivate meditation', meaning that those who are good at helping others in the three thousand great thousand worlds can use it to cultivate meditation. 'Cooked leather' refers to leather that has been smoked. 'Pointing to other methods, there are five aspects', referring to five more regulations: one is one foot wide, two is eight feet long, three is a hook on the head, four is that it should be triple, and five is that gold hooks should not be used. Hook the two knees from back to front, tighten it so that it does not move, this is not commonly used, so it should be placed in a hidden place. Cold countries are allowed to wear socks because they are suitable for local conditions. The next section is about manufacturing, 𩍓

亦作䩺即靴靿也。靴法謂俗中靴樣。富羅亦靴之類。履謂皮底鞋。三中母論明制脫意。五百問示開著。四中明凈法抑貪情故。五中初明革屣后明諸屐。初中五段初明聽著。若穿下明修補。若得下明入聚開制前引制文。西土以著履為非禮故不聽入俗。此方反之。后引開文即皮革犍度彼云。在道行脫革屣取水與師。或失革屣或毒蟲嚙白佛。佛言。不應脫革屣及偏袒。祖師欲隨方土令著履入俗。故注準之。又不下明著帶編邊謂以絹布等作革屣緣也。若得下明雜屣聽不。次明屐中四種寶者金銀琉璃及寶莊飾也。若木屐開句絕上下列示所開二種。第二凈法制意中初科引論。前明開說意后明十日意。前中又二初問真假次問開意。后答中指昔緣者分別功德論云。天須菩提五百世中常上生化應天(即他化自在天)。下生王者家出家后佛令粗衣惡食草褥為床。彼聞辭退阿難曰。君且住一宿即往王所。借種種坐具幡華香燈。事事嚴備此比丘于中上宿。以適本心乃至后夜即得羅漢。佛語阿難。夫衣有二種。有可親近不可親近。著好衣時益道心此可親近。損道心不可親近。是故阿難或從好衣得道。或從納衣得道。所悟在心不拘形服等。智論亦云。昔有比丘一心求涅槃背舍世間者。欲著聽著價重十萬兩金衣亦聽食百味食。癡人聞此便謂佛慈開我受

【現代漢語翻譯】現代漢語譯本『亦作䩺』（yì zuò kǔn）即靴靿（xuē yào）也。靴法謂俗中靴樣。富羅（fù luó）亦靴之類。履（lǚ）謂皮底鞋。三中母論明制脫意。《五百問》示開著。四中明凈法抑貪情故。五中初明革屣（gé xǐ）后明諸屐（jī）。初中五段初明聽著。若穿下明修補。若得下明入聚開制前引制文。西土以著履為非禮故不聽入俗。此方反之。后引開文即皮革犍度（gé wéi qián dù），彼云：『在道行脫革屣取水與師，或失革屣或毒蟲嚙』白佛。佛言：『不應脫革屣及偏袒』。祖師欲隨方土令著履入俗，故注準之。又不下明著帶編邊謂以絹布等作革屣緣也。若得下明雜屣聽不。次明屐中四種寶者金銀琉璃及寶莊飾也。若木屐開句絕上下列示所開二種。第二凈法制意中初科引論。前明開說意后明十日意。前中又二初問真假次問開意。后答中指昔緣者《分別功德論》云：『天須菩提（tiān xū pú tí，天名）五百世中常上生化應天（huà yìng tiān，即他化自在天）。下生王者家出家后佛令粗衣惡食草褥為床。彼聞辭退阿難（ā nán）曰：君且住一宿即往王所。借種種坐具幡華香燈。事事嚴備此比丘于中上宿。以適本心乃至后夜即得羅漢。』佛語阿難：『夫衣有二種，有可親近不可親近。著好衣時益道心此可親近。損道心不可親近。是故阿難或從好衣得道。或從納衣得道。所悟在心不拘形服等。』《智論》亦云：『昔有比丘一心求涅槃（niè pán）背舍世間者。欲著聽著價重十萬兩金衣亦聽食百味食。癡人聞此便謂佛慈開我受。』

【English Translation】 English version 『亦作䩺』 (yì zuò kǔn) also refers to the upper part of boots (xuē yào). The boot regulations refer to the style of boots in common use. Fuluo (fù luó) is also a type of boot. 『履』 (lǚ) refers to shoes with leather soles. The third section of the Mother Treatise clarifies the intention behind the regulations regarding removing footwear. The 『Five Hundred Questions』 indicates permission to wear them. The fourth section clarifies that the pure precepts are meant to restrain greed. The fifth section first discusses leather sandals (gé xǐ), then various types of clogs (jī). The first of the five sections initially clarifies permission to wear them. 『若穿下明修補』 (ruò chuān xià míng xiū bǔ) means repairing if worn. 『若得下明入聚開制前引制文』 (ruò dé xià míng rù jù kāi zhì qián yǐn zhì wén) means that entering a gathering is permitted, citing previous regulations. In the Western lands, wearing shoes is considered impolite, so entering common society is not permitted. This place is the opposite. The subsequent citation from the opening text is from the Leather Skandha (gé wéi qián dù), which says: 『While walking on the road, remove leather sandals to fetch water for the teacher, or if the leather sandals are lost or bitten by poisonous insects,』 report to the Buddha. The Buddha said: 『One should not remove leather sandals or expose one shoulder.』 The ancestral teacher wanted to follow local customs and allow wearing shoes to enter common society, hence the annotation approves it. Furthermore, 『不下明著帶編邊』 (bù xià míng zhuó dài biān biān) means wearing straps and woven edges, referring to using silk or cloth to make the edges of leather sandals. 『若得下明雜屣聽不』 (ruò dé xià míng zá xǐ tīng bù) clarifies whether miscellaneous sandals are permitted. Next, it clarifies that the four types of treasures in clogs are gold, silver, lapis lazuli, and precious decorations. If wooden clogs open, the sentence separates the upper and lower parts, listing the two types that are permitted. The first section in the second part, concerning the intention behind the pure precepts, cites a treatise. The former clarifies the intention of permission, and the latter clarifies the intention of the ten days. The former section is further divided into two parts: first, questioning the authenticity, and second, questioning the intention of permission. The subsequent answer refers to a past cause, as the 『Distinguishing Merits Treatise』 says: 『The celestial Subhuti (tiān xū pú tí, name of a celestial being) was always reborn in the Heaven of Transformation (huà yìng tiān, i.e., Paranirmita-vasavartin Heaven) for five hundred lifetimes. After being born into the family of a king and renouncing the world, the Buddha instructed him to wear coarse clothing, eat poor food, and use a straw mat as a bed. Upon hearing this, he resigned. Ananda (ā nán) said: 『Please stay for one night,』 and then went to the king to borrow various seats, banners, flowers, incense, and lamps. Everything was meticulously prepared, and this bhikkhu spent the night in the midst of them, satisfying his mind, and attained Arhatship by the end of the night.』 The Buddha said to Ananda: 『Clothing is of two types, approachable and unapproachable. Wearing good clothes benefits the mind of the Way, and this is approachable. Harming the mind of the Way is unapproachable. Therefore, Ananda, one may attain the Way from good clothes or from patched clothes. What is realized is in the mind and is not restricted by form or clothing.』 The 『Great Wisdom Treatise』 also says: 『In the past, there was a bhikkhu who single-mindedly sought Nirvana (niè pán) and renounced the world. He wanted to wear and was permitted to wear clothing worth one hundred thousand taels of gold, and he was also permitted to eat food of a hundred flavors. Foolish people, upon hearing this, would think that the Buddha's compassion allows me to receive.』

用。然佛開為道。豈但養身況對別緣非是常教。汝今著世多積資生順己貪情。何嘗慕道倚濫聖教誑惑無知。佛藏所謂杯水縷衣尚不可銷。那以庸愚濫同高跡。請觀身行不亦誤哉。次科母論貪物違教即是噁心準知。今時不說凈者隨得成犯不待過限矣。三中地持論云。菩薩先於一切所畜資具。為非凈故以清凈心舍與十方諸佛菩薩。如比丘將現衣物舍與和尚阇梨等。涅槃云。雖聽受畜要須凈施篤信檀越是也。今時講學專務利名。不恥五邪多畜八穢。但隨浮俗豈念聖言。自下壇場經多夏臘。至於凈法一未沾身。寧知日用所資無非穢物箱囊所積並是犯財。慢法欺心自貽伊戚。學律者知而故犯。余宗者固不足言。誰知報逐心成。豈信果由種結。現見袈裟離體。當來鐵葉纏身為人。則生處貧窮衣裳垢穢為畜。則墮于不凈毛羽腥臊。況大小兩乘通明凈法。儻懷深信豈憚奉行。故荊溪禪師輔行記云。有人言。凡諸所有非己物想。有益便用說凈何為今問等。非己財何不任於四海。有益便用何不直付兩田(悲敬)。而閉之深房封于囊篋。實懷他想用必招愆(成盜)。忽謂己財仍違說凈。說凈而施於理何妨。任己執心後生倣傚(已上彼文)。故知不說凈人深乖佛意。兩乘不攝。三根不收。若此出家豈非虛喪嗚呼。次文衣藥缽主中初科。僧祇五眾

【現代漢語翻譯】現代漢語譯本：你卻用佛法來開闢道路。難道僅僅是保養身體，更何況面對其他的因緣，佛法並非是常規的教導。你現在身處世俗，大量積攢生活物資，順從自己的貪慾和情感。何曾仰慕佛道，依仗和濫用聖教，欺騙迷惑無知的人？《佛藏經》中說，即使是一杯水、一縷線，尚且難以消化，怎麼能用平庸愚昧的行為，來冒充高尚的修行者呢？請看看你的所作所為，難道不是大錯特錯嗎？其次，根據母論的觀點，貪戀財物，違背教義，就是噁心。由此可知，現在的人，如果不作『凈施』，那麼隨便獲得財物就構成犯罪，不需要等到超過限額。《地持論》中說，菩薩首先對於一切所擁有的資具，因為它們不是清凈的，所以用清凈的心，舍給十方諸佛菩薩。如同比丘將現有的衣物，舍給和尚、阿阇梨等。《涅槃經》中說，雖然允許接受和擁有財物，但必須要清凈地佈施給篤信的施主。現在的人講經說法，專門追求名利，不以五種邪命為恥，大量積蓄八種不清凈之物。只是隨波逐流，哪裡還記得聖人的教誨？自從登上講壇，經歷了很多年，對於清凈的佛法，一點也沒有沾染到身上。哪裡知道每天所用的東西，沒有一樣不是污穢之物，箱子和口袋裡所積攢的，都是犯戒所得的財物。輕慢佛法，欺騙自己的內心，給自己留下禍患。學習戒律的人明知故犯，其他宗派的人本來就不值得一提。誰知道報應隨著心念而產生，難道不相信果報是由因緣種子而結成的嗎？現在看到袈裟離開了身體，將來就要被鐵葉纏繞身體。做人，就會出生在貧窮的地方，衣裳污穢不堪；做畜生，就會墮落到不乾淨的地方，身上散發著腥臭的味道。更何況大小乘佛教都明確說明了清凈之法，如果懷有深刻的信心，怎麼會害怕奉行呢？所以荊溪禪師在《輔行記》中說：『有人說，凡是所有的東西，都認為是別人的，有益處就用，說凈做什麼？』現在反問：如果不是自己的財物，為什麼不任由四海的人使用？有益處就用，為什麼不直接分給需要耕田的百姓（悲憫和恭敬）？卻把它們封閉在深深的房間里，封存在箱子里。實際上懷著佔有的想法，使用這些財物必定會招來罪過（構成盜竊）。如果認為是自己的財物，仍然違背了說凈的規定。說凈之後再佈施，在道理上有什麼妨礙呢？任憑自己執著的心，後世的人會效仿（以上是荊溪禪師原文）。由此可知，不說凈的人，深深地違背了佛的本意，不被大小乘佛教所攝受，不被上中下三根之人所接受。如果這樣出家，難道不是白白浪費了嗎？接下來是關於衣、藥、缽的主人，首先是僧祇部的五眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼）。

【English Translation】 English version: Yet you use the Buddha's teachings to pave your way. Is it merely to nourish the body? Moreover, facing different conditions, the Buddha's teachings are not just ordinary instructions. Now you are in the world, accumulating a lot of resources for living, following your own greed and emotions. Have you ever admired the path of the Buddha, relying on and abusing the sacred teachings, deceiving and confusing the ignorant? The Buddha-pitaka says that even a cup of water or a thread is difficult to digest. How can you use your mediocre and foolish actions to impersonate noble practitioners? Please look at your actions, aren't they a big mistake? Secondly, according to the Mother Treatise, being greedy for wealth and violating the teachings is an evil mind. From this, we can know that if people today do not perform 'purification and offering' (netra-dana), then simply acquiring wealth constitutes a crime, without having to wait until the limit is exceeded. The Yogacarabhumi-sastra says that the Bodhisattva first gives away all the possessions they own to all the Buddhas and Bodhisattvas in the ten directions with a pure mind, because they are not pure. It is like a Bhiksu giving away existing clothes to his Upadhyaya (preceptor) and Acarya (teacher). The Nirvana Sutra says that although it is allowed to receive and possess wealth, it must be purely given to devout donors. Now people who lecture on the scriptures specialize in pursuing fame and profit, and are not ashamed of the five wrong livelihoods (panca-mithyajiva), accumulating a lot of the eight impure things. They just follow the floating customs, how can they remember the teachings of the saints? Since ascending the altar, many years have passed, and they have not been touched by the pure Dharma at all. How do they know that everything they use every day is impure, and everything accumulated in boxes and pockets is wealth obtained by violating the precepts? Disrespecting the Dharma, deceiving their own hearts, and leaving themselves with troubles. Those who study the precepts knowingly violate them, and those of other schools are not worth mentioning. Who knows that retribution arises with thoughts, and doesn't believe that the fruit is formed by the seeds of causes and conditions? Now seeing the kasaya (袈裟, monk's robe) leaving the body, in the future they will be wrapped in iron leaves. As a human being, they will be born in a poor place, with dirty clothes; as an animal, they will fall into an unclean place, with a fishy smell on their body. Moreover, both the Mahayana and Hinayana Buddhism clearly explain the pure Dharma. If they have deep faith, how can they be afraid to practice it? Therefore, Chan Master Jingxi said in the Supplement to the Records of Practice: 'Some people say that everything that is owned is considered to belong to others, and if it is beneficial, it is used. What is the point of purification?' Now I ask: If it is not your own wealth, why not let people all over the world use it? If it is beneficial to use, why not directly distribute it to the people who need to cultivate the fields (compassion and respect)? But they are closed in deep rooms and sealed in boxes. In fact, with the idea of possession, using these things will surely bring sin (constituting theft). If you think it is your own wealth, you still violate the rules of purification. What is the harm in purifying and then giving? Letting your own clinging mind take its course, later generations will imitate it (the above is the original text of Chan Master Jingxi). From this, we can know that those who do not purify deeply violate the Buddha's original intention, are not accepted by Mahayana and Hinayana Buddhism, and are not accepted by people of the three roots (superior, middle, and inferior). If you become a monk like this, isn't it a waste? Next is about the owner of the robe, medicine, and bowl, first is the five groups of the Sanghika (referring to Bhiksu, Bhiksuni, Siksamana, Sramanera, and Sramanerika).

語通義是展轉。善見兩分通局可見。不言對沙彌者必應他師謂同展轉而用互對。如后正請復注顯之。次文初列相狎親也。非時類謂新舊不同。或尊卑有隔也。義下決判。三中初明凈主。若下簡對首。前引緣違教故吉。決取應重。自下明制簡。四中初簡取。除下次簡除。總十六種人。惡邪攝三舉。四重即二滅得戒。沙彌即學悔五法者。正行二人行竟二人及本日治人。為下示簡意。次明錢寶等主必施俗人。復是真實義無展轉。開請中初科準多論文。道俗二主並須面請。次科五分文通似非預請。注中兩存各有所以。今若行時隨用皆得。請法中展轉法分二。初請本眾衣藥缽者戒本五長並須凈施。衣中總收十日月望急施三種。次請餘眾。但同示告理無具儀止須一說。真實法中註文遮濫。如上已明。請俗法中初出請詞亦止一說。次明合說進否者欲明此凈正教所許文證可見。涅槃已如上引故指云云。第四心念中初引五分出法。正說分三。初遙施彼得過制限故云十一日。復如前下次復取還。不越常開。故但十日恐至明相成犯長故。復如初下又說與彼如前得過。所以爾者疏云。既是別人舍心難盡。且令轉換得延時限。終須對說方始究竟。次引僧祇。或示同開或遮疑濫。恐謂心念不須言故。初標判內下釋成下引本律顯別。應是不說凈者疏云

【現代漢語翻譯】現代漢語譯本語通義是輾轉相授。善見律的兩分，從通和局兩方面都可以看出輾轉相授的意義。這裡沒有說要對沙彌進行輾轉相授，必定是因為其他師父認為（沙彌的受施）和（比丘的受施）一樣，都是輾轉相授，所以可以用互相對應的方式來理解。就像後面正式請求時，註釋會更清楚地說明這一點。接下來的文字首先列出的是關係親近的情況。『非時類』指的是新舊不同，或者尊卑有別的情況。『義下決判』指的是在意義上做出決斷。在三種情況中，首先說明的是凈施的主體。『若下簡對首』是簡化了對首的要求。前面引用的例子是因為違背了教規，所以是吉祥的。最終的決定是應該重視（凈施）。『自下明制簡』是從制度上進行簡化。在四種情況中，首先是簡化了選取的過程。『除下次簡除』是簡化了排除的過程。總共有十六種人（不能作為凈施對像）。『惡邪攝三舉』指的是惡人、邪見者，以及被僧團舉罪的三種人。『四重』指的是犯了四重戒（殺、盜、淫、妄）的人，『即二滅得戒』指的是通過二滅法（驅擯、滅擯）得到戒律的人。『沙彌即學悔五法者』指的是正在學習懺悔五法（殺生、偷盜、邪淫、妄語、飲酒）的沙彌。『正行二人行竟二人及本日治人』指的是正在進行某種行為的兩個人，行為結束的兩個人，以及當天正在處理事務的人。『為下示簡意』是爲了說明簡化的意義。接下來說明錢財寶物等的主體必須是施捨給俗人。『復是真實義無展轉』，這才是真實的意義，沒有輾轉相授的環節。在開許請求中，首先是根據大量的論文進行科判。道俗兩種主體都需要當面請求。接下來的科判，根據五分律來看，似乎不需要事先請求。註釋中兩種說法都保留，各有各的道理。現在如果實行的時候，可以根據情況選擇使用哪一種方式。請求法物中，輾轉相授的法物分為兩種。首先是請求本眾的衣服、藥物、缽，戒本、五長（酥、油、蜜、石蜜、鹽）都需要凈施。衣服中總共包括了十日施、月望施、緊急施這三種。接下來是請求其他僧眾的物品，只需要告知一聲就可以了，不需要完整的儀式，只需要簡單地說一下。真實法物中，註文是爲了防止濫用。如上文已經說明。請求俗人的財物中，首先給出請求的措辭，也只需要說一遍。接下來說明是否應該一起說，想要說明的是這種凈施是正教所允許的，文證是可見的。《涅槃經》已經如上文引用，所以這裡用『云云』來指代。第四種是心中默唸，首先引用五分律來說明方法。正式說明分為三點。首先是遙施，因為超過了限制的時間，所以說『十一日』。『復如前下次復取還』，又像之前一樣取回來。沒有超過通常開許的時間，所以只是十天，因為擔心到了第二天早上會構成犯長（持有過長）的罪過。『復如初下又說與彼如前得過』，又說像之前一樣給他們，也會有過失。之所以這樣，疏鈔中說，既然是別人的東西，捨棄的心很難完全，所以讓他們轉換一下，可以延長時限。最終必須當面對著說，才能最終完成。接下來引用《僧祇律》，或者表示同樣開許，或者防止產生疑惑和濫用，擔心有人認為心中默唸就不需要說了。首先標明判斷，『內下釋成下引本律顯別』，接下來解釋說明，引用本律來顯示區別。『應是不說凈者疏云』，應該是不說凈施的，疏鈔中說

【English Translation】 English version The meaning of '語通義' (yǔ tōng yì) is to transfer and hand over. The two divisions of the '善見律' (Shànjiàn lǜ, Samantapāsādika) show the meaning of transferring and handing over from both the general and specific perspectives. The fact that it doesn't mention transferring to '沙彌' (shāmí, Śrāmaṇera, novice monk) must be because other teachers believe that the offering to '沙彌' (shāmí) is the same as the offering to '比丘' (bǐqiū, Bhikṣu, monk), which is also a transfer, so it can be understood in a mutually corresponding way. Just like when formally requesting later, the commentary will explain this more clearly. The following text first lists the situations of close relationships. '非時類' (fēi shí lèi) refers to different seniority or different status. '義下決判' (yì xià juépàn) refers to making a decision on the meaning. Among the three situations, the first one explains the subject of pure offering. '若下簡對首' (ruò xià jiǎn duìshǒu) simplifies the requirements for the '對首' (duìshǒu, counterpart). The previously cited example is auspicious because it violates the precepts. The final decision is that the '凈施' (jìng shī, pure offering) should be valued. '自下明制簡' (zì xià míng zhì jiǎn) simplifies it from the system. In the four situations, the first is to simplify the selection process. '除下次簡除' (chú xià cǎn chú) simplifies the exclusion process. There are a total of sixteen types of people (who cannot be the object of pure offering). '惡邪攝三舉' (è xié shè sān jǔ) refers to evil people, those with wrong views, and the three types of people who have been accused by the '僧團' (sēngtuán, Saṃgha, monastic community). '四重' (sì chóng) refers to those who have committed the four major precepts (killing, stealing, sexual misconduct, lying), '即二滅得戒' (jí èr miè dé jiè) refers to those who have obtained the precepts through the two '滅法' (miè fǎ, methods of expulsion). '沙彌即學悔五法者' (shāmí jí xué huǐ wǔ fǎ zhě) refers to the '沙彌' (shāmí) who are learning to repent of the five precepts (killing, stealing, sexual misconduct, lying, drinking). '正行二人行竟二人及本日治人' (zhèng xíng èr rén xíng jìng èr rén jí běnrì zhì rén) refers to two people who are performing a certain action, two people who have finished the action, and people who are handling affairs on that day. '為下示簡意' (wèi xià shì jiǎn yì) is to explain the meaning of simplification. Next, it is explained that the subject of money, treasures, etc. must be given to lay people. '復是真實義無展轉' (fù shì zhēnshí yì wú zhǎnzhuǎn), this is the true meaning, there is no link of transferring and handing over. In the permission request, the first is to make a '科判' (kē pàn, classification) based on a large number of treatises. Both the monastic and lay subjects need to request in person. According to the '五分律' (Wǔ fēn lǜ, Mahīśāsaka Vinaya), the following '科判' (kē pàn) seems to not require prior request. Both statements are retained in the commentary, each with its own reason. Now, if it is implemented, you can choose which method to use depending on the situation. In requesting '法物' (fǎ wù, Dharma objects), the '法物' (fǎ wù) that are transferred and handed over are divided into two types. The first is to request the '衣服' (yīfú, robes), '藥物' (yàowù, medicine), and '缽' (bō, bowl) of the '本眾' (běn zhòng, original assembly), and the '戒本' (jiè běn, Prātimokṣa), '五長' (wǔ cháng, five long items: ghee, oil, honey, sugar, salt) all need to be pure offerings. The '衣服' (yīfú) include three types: ten-day offering, monthly offering, and emergency offering. Next is to request items from other '僧眾' (sēngzhòng, monastic community), you only need to inform them, you don't need a complete ceremony, you only need to say it simply. In the real '法物' (fǎ wù), the commentary is to prevent abuse. As explained above. In requesting the wealth of lay people, first give the wording of the request, and you only need to say it once. Next, it is explained whether it should be said together, what is to be explained is that this pure offering is permitted by the orthodox teaching, and the textual evidence is visible. The '涅槃經' (Nièpán jīng, Nirvana Sutra) has been quoted above, so '云云' (yún yún) is used here to refer to it. The fourth is to silently recite in the heart, first quote the '五分律' (Wǔ fēn lǜ) to explain the method. The formal explanation is divided into three points. The first is remote offering, because it exceeds the limited time, so it is said '十一日' (shíyī rì, eleven days). '復如前下次復取還' (fù rú qián xià cì fù qǔ hái), and then take it back as before. It does not exceed the usually permitted time, so it is only ten days, because I am worried that the next morning it will constitute the crime of '犯長' (fàn cháng, holding for too long). '復如初下又說與彼如前得過' (fù rú chū xià yòu shuō yǔ bǐ rú qián dé guò), and it is said that giving it to them as before will also have faults. The reason for this is that the commentary says that since it is someone else's thing, it is difficult to completely give up the mind of giving, so let them convert it to extend the time limit. In the end, you must say it face to face to finally complete it. Next, quote the '僧祇律' (Sēngqí lǜ, Saṃghikavinaya), or indicate the same permission, or prevent doubts and abuses, worrying that some people think that silent recitation does not need to be said. First mark the judgment, '內下釋成下引本律顯別' (nèi xià shì chéng xià yǐn běn lǜ xiǎn bié), then explain, quote the '本律' (běn lǜ, original Vinaya) to show the difference. '應是不說凈者疏云' (yīng shì bù shuō jìng zhě shū yún), it should be that the pure offering is not said, the commentary says

。一是長衣一是受持更番受凈不得過限。計受持者不畏犯長。無奈凈者將是過限。故限十日內轉之。注中謂同五分以律語通。未敢一定故兩存之。對首中展轉為二。前出法中為三。初財主舍物恐犯長故。而云展轉簡真實故。彼下受者反問。以言展轉不自專屬故。大德下後明受者遙囑凈主還付財主為彼守護。疏云。此有三轉財主付凈為一轉凈也。凈者遙囑為二轉凈也。凈主不知還付財主三轉凈也。俱凈貪著之意故云凈也。外下次引制緣。三律即五十祇次第三制。初制對面。即凈主前執據不還故生諍競。因下次制語知。又下後制不須。彼謂己物故恐犯長。真實中初引示儀法。若正下次出詞句。注中通示二法不用他宗。次文初標成就者。此明作法言相通濫成否之相。善下引示初明財主與詞則通二凈。言受不成者語似決施故。真下次明受者答詞局簡實凈。以展轉法無此答故。言當欲等不成者似非決受故。一下後示說數似斥濫行故云不須等。三中初凈長財文亦為三。初能施捨財。彼應下受者審主通指五眾故云漫標。彼即下彼為轉施言某甲者。任彼受者趣與一人。注言展轉對簡真實不通此法故。囑令記主者由非別請恐忽忘故。后明凈鞋履法。錢寶法中初標舉。律下示法。守園人戒經所謂僧伽藍民也。文中但云持至不顯自他。故下約

義據文決之。令知是物謂先須凈語也。余指三十者前云。若彼取還與比丘者當爲彼人物。故受敕凈人掌舉(謂不解凈法反還比丘也)。若得凈衣缽應持貿易受持。第五標中進謂成主。否即不成準文。存通進否亡一向否。存亡中僧祇必在百二十里內。五分取知。不定近遠多論須在本國。然國境廣遠但約州郡。不可相聞理須別請。簡德中論即多論。律即十誦。泛爾常人謂無名德者。恐疑同寺不應失法。故注示之。六中初科僧祇文為二。初令改名謂作法時應云某甲無歲比丘。若下次明失法初明死亡失。注中斥非初出異計。疏引云。真實主亡則須改人展轉非面復何勞也。此下據文斥。正律即指上文。既云若死更說理通二凈何得專執。且真實法五眾不互。上施沙彌顯是展轉故。知妄執頗乖正量。若不下次明不知失可解。多論五眾邊亦約展轉註。二寶者即真似也。上對五眾而云除錢寶等。恐謂不開故特注之。十誦初約呵責失。施主下次約主亡失。注中初重斥。彼謂。實凈物屬於他故須更說。展轉在己故不須之。然上十誦真實主亡物不入僧。可驗二凈並是屬己義無偏判故再斥之。又下和會初示相違。上文即前簡人中十誦文也。或下義詳。五分謂。前漫標非是通指五眾。義猶未決故云或是等。善下引論轉證顯非他屬。次迷忘中初引僧祇

。通舍再說下引律論。隨憶重開不同祇律故注簡之。論即多論三中貸借后還。相當不說如注所顯。互還須說反注可知。四中初明衣和合。文引縫衣著納準論。若衣未凈納已凈縫著亦然。五下次明色和合有二。初二句明色衣和合。論云。舍利弗得上色納。縫著衣上佛聽畜之(今文不引注羯磨引之)。上色錦色白色雖和不應畜(文簡錦白今鈔通除五正。而上文開畜應非好色)。若下次明染色和合。先以正不正者謂先正染對下余色即不正也。先不正染對下正色指如隨相。即新衣戒。糞掃衣制意中。初科上句標此下釋初示名。論下顯意。論即多論文有三意。初二滅惡除自他貪。后一生善。次科十利亦不出上三意。前六即同初意。十即次意七八九即后意。八中以初受具時即說四依法故。九入粗衣數者即預糞衣頭陀也。衣體中初科前三加註顯。月水產婦冢間往還皆人所惡故。神廟離處山澤林野祭神求愿而棄擲者。此二並無主故文欠第九王職衣。傳文之脫無別所以。謂加官易服則棄其舊者(古云此方不行故略之者非如牛嚼等此方豈行耶)。又不下次示開制。后云不得取神廟衣。前十種中乃是風吹鳥銜離處之者。次科初示非。佛下顯過佛制即指上科。癡取犯盜者。似約無守護望非人結蘭。必知相惱者謂知有主管故盜犯重。神主即今守廟

者。死人衣中初制不取未壞。善見皮未斷令俗取者顯知。皮斷方聽自取。十下示四種糞掃。畜意中雖重謂貴重也。準知拾糞掃者乃通眾物不獨在衣。但人所棄不必粗弊。檀越施釋名義中。初釋時施則有二局。一月五月謂時局也。前安居人謂人局也。非時反上。時通一年內人不約安居。準此互論則時中有非時。即一月五月不為安居。施非時中有時。如急施是也。時現前中初示名相。安居是時數人即現前。不下明分法。次科初證處定。乃下證時定。又下證法定。又下證人定。夏食謂所餘齋糧。衣有別屬。食味是通。故分不分異也。時僧得中初文為二。前示名體。安居是時。該通是僧。得此但時定。餘三不定。作下次明分法。注羯磨云。如非時僧得施法。引文中初科前明須法。古謂不須羯磨如疏斥之。未分便行者即同安居人先出界去。言成分者由身出界不妨作法故。又下次明心念受者。應云此是我物。三說若時下次明時定。律因舊住時中不分。意令客去人少物多。佛罰之者以非時人多得物反少。故知此施必在時中。既轉同非時則須羯磨義復明矣。次科隨意。與者或等或分也。三中住日若等即二處受。以是難緣不成破。故據此時現前施亦應得受。非時現前中初示名相。下引律緣因事而施顯是非時。又下次引分法。次科初明與三

【現代漢語翻譯】關於死人衣物的處理，最初的規定是不允許取用尚未腐壞的衣物。如果皮革尚未斷裂，應讓俗人取走，以示明確。只有在皮革斷裂后，才允許僧人自取。接下來十行文字闡述了四種糞掃衣（pīṁsūla-cīvara，指僧人從垃圾堆或被丟棄的地方撿來的布料製成的袈裟）。雖然『畜意』（指佔有慾）在這裡顯得嚴重，但實際上指的是貴重之物。由此可知，拾取糞掃衣的行為是允許取用大眾之物，而不僅僅侷限於衣物。但這些物品必須是別人丟棄的，不一定是粗糙破舊的。檀越（dānapati，指施主）的施捨，在釋名義中，最初解釋為『時施』（指在特定時間進行的佈施），分為兩種情況：一月和五月指的是時間上的限制；前安居人（vassa，指雨季安居期間的僧人）指的是人員上的限制。非時施（指不在特定時間進行的佈施）則與上述情況相反。時施通常指一年之內，人員不限於安居期間的僧人。由此推論，時間施捨中也存在非時間施捨，例如一月和五月不屬於安居期間的施捨。非時間施捨中也存在時間施捨，例如緊急情況下的施捨。時現前施（指在特定時間，面對僧眾進行的佈施）中，首先說明其名稱和形式。安居是時間上的限制，數人指的是現前的僧眾。接下來闡述分配方法。下一個部分首先確定分配的地點，然後確定分配的時間，再確定分配的法規，最後確定分配的人員。夏食（指夏季剩餘的齋飯）與衣物不同，衣物有特定的歸屬，而食物是通用的，因此分配與否有所不同。時僧得（指在特定時間，僧眾獲得的施捨）中，最初的文字分為兩部分。前面說明名稱和性質，安居是時間上的限制，該通指的是僧眾。獲得這種施捨，只有時間是確定的，其餘三種情況不確定。『作下』（指接下來的內容）說明了分配方法。註釋羯磨（kamma，指業）中說：『如同非時僧獲得施捨的法規』。引用的文字中，最初的部分說明了必須遵守的法規。古人認為不需要羯磨，疏文中對此進行了駁斥。尚未分配就離開的人，就如同安居期間的僧人先離開界限一樣。『言成分者』（指說明成分的原因）是因為身體離開了界限，不妨礙進行羯磨。接下來闡述了心中默唸接受施捨的人，應該說『這是我的東西』。『三說若時』（指三次說明時間）接下來確定時間。律法規定，在舊住處的時間裡不進行分配，是爲了讓客人離開，人少東西多。佛陀對此進行了懲罰，因為非時的人得到的東西多，反而東西少了。因此可知，這種施捨必須在特定的時間進行。既然轉變為非時，那麼就需要進行羯磨，意義就更加明確了。下一個部分是隨意分配，給予者可以平均分配，也可以分別分配。『三中住日』（指三種情況中，居住的日子）如果平均分配，那麼就在兩個地方接受。因為這是困難的因緣，不能構成破戒，因此根據此時現前施捨也應該可以接受。非時現前施（指不在特定時間，面對僧眾進行的施捨）中，首先說明其名稱和形式。接下來引用律法中的因緣，說明因事而施是非時施。接下來引用分配方法。下一個部分首先說明給予三種情況。

【English Translation】 Regarding the handling of dead people's clothing, the initial rule is that one should not take clothing that is not yet decayed. If the leather is not yet broken, laypeople should take it to make it clear. Only after the leather is broken is it permissible for monks to take it themselves. The next ten lines explain the four types of pīṁsūla-cīvara (robes made from rags collected from garbage heaps or discarded places). Although 'attachment' here seems serious, it actually refers to valuable things. From this, it can be known that the act of collecting pīṁsūla-cīvara is permissible to take things belonging to the public, and is not limited to clothing. However, these items must be discarded by others and are not necessarily rough and old. The dānapati』s (donor』s) donation, in the explanation of the name and meaning, is initially explained as 'timely donation' (donation made at a specific time), which is divided into two situations: one month and five months refer to time restrictions; the former vassa (rain retreat) residents refer to personnel restrictions. Untimely donation is the opposite of the above situation. Timely donation usually refers to within a year, and the personnel are not limited to monks during the vassa. From this, it can be inferred that there are also untimely donations in timely donations, such as donations during one month and five months that do not belong to the vassa. There are also timely donations in untimely donations, such as donations in emergency situations. In timely present donation (donation made at a specific time in front of the saṅgha), first explain its name and form. Vassa is a time limit, and several people refer to the present saṅgha. Next, explain the distribution method. The next section first determines the location of the distribution, then determines the time of the distribution, then determines the regulations of the distribution, and finally determines the personnel of the distribution. Summer food (the remaining vegetarian food in summer) is different from clothing. Clothing has a specific belonging, while food is universal, so the distribution is different. In saṅgha obtained at the time (donations obtained by the saṅgha at a specific time), the initial text is divided into two parts. The front explains the name and nature, vassa is a time limit, and saṅgha refers to the saṅgha. Obtaining this donation, only the time is certain, and the other three situations are uncertain. 'The following' (the following content) explains the distribution method. The commentary kamma (action) says: 'Like the regulations for saṅgha obtaining donations at untimely times'. In the quoted text, the initial part explains the regulations that must be followed. The ancients believed that kamma was not needed, and the commentary refuted this. Those who leave before the distribution are like the monks during the vassa who leave the boundary first. 'The reason for explaining the ingredients' is because the body leaves the boundary, which does not hinder the performance of kamma. Next, it explains that those who silently accept the donation in their hearts should say 'This is my thing'. 'Saying the time three times' Next, determine the time. The law stipulates that distribution is not carried out during the time of the old residence, in order to allow guests to leave, with few people and many things. The Buddha punished this because untimely people got more things, but fewer things. Therefore, it can be known that this donation must be made at a specific time. Since it has been transformed into untimely, then kamma is needed, and the meaning is even clearer. The next part is arbitrary distribution, and the giver can distribute equally or separately. 'Staying days in the three' (referring to the days of residence in the three situations) If distributed equally, then it is accepted in two places. Because this is a difficult cause, it cannot constitute a violation of the precepts, so according to this timely present donation should also be acceptable. In untimely present donation (donation made in front of the saṅgha at an untimely time), first explain its name and form. Next, cite the cause and condition in the law to explain that donation due to events is untimely donation. Next, cite the distribution method. The next section first explains giving three situations.

眾法。本出二種僧得。今欲例同二種現前故此引之。初明檀越自分。若檀越下次明比丘為分。后引二律會同可解。然諸文通泛故注以決之。四下後分凈人注指如后。非時僧得中初示名相。三時總指一歲以釋非時。不局一界通攝十方即明僧得也。將下次明分法。斷字上呼止也。次科白二同下分亡物法。但改緣云此住處僧大得可分衣現前僧應分等。二部標中謂檀越通施僧尼。隨來者得故云互正。言四種者謂二部僧得二部現前。各有時非時故。二部互中初別示互正。律云。時有住處。二部僧多得可分衣物。僧多尼少。佛言。分作二分。若無尼純式叉純沙彌尼亦分作二分。若無尼三眾比丘僧應分(此僧為正)。若尼多僧少。若無僧乃至沙彌亦為二分。俱無二眾比丘尼應分(此尼為正)。如下總示分法。初明本部各分。注羯磨云。至當部中皆須作羯磨分。不下顯互取之意。非謂五眾得同作法。當部互中初明受施作相。及在座者謂就本座而施者。若有下次明取他遺物。謂比丘受請在白衣舍。去後遺物後來比丘。或因俗施受取進否故須明之知來犯墮。由是他物不合取故。但俗所施不成盜重。知死犯棄者縱是他施亦合僧分。◎

◎亡物敘意中。初科上二句示財物利宜也。然下敘人根。初明上士慕道。濟遠謂越二死海濟度也。經勞

謂歷于苦事。涉樂謂趣于無為。俗譽即世間名聞。蕭然即脫離之貌。上四句敘其志。下二句明其行。次明下士希利融通也。然下明相濟。論語云。君子上達(達仁義也)。小人下達(達財利也)。今借彼語用目二機。謂上士雖輕於利當行法以利人。故云濟器。下根雖重於財當依法而稟行。故云隨懷。然上士不可以輕利而棄法。下流不可以重財而任情。故云俱須等。通謂流通。一道凈行即分衣法。三世同遵故云一道。離塵遣著故曰凈行。次科初敘諸師處斷。指南者古有作指南車。亦名司南以示迷方者。但下示各執所以。六師持律尋序可見。至下點古未詳。臨下示今要旨。三中十門初二及十各局一門。三下七科次第行事。制意中初意上二句徴問。生下釋通又二。初約義定以下出所以。故下引決。次意中初義判僧下引示。僧祇具云阿若多。此翻解本際。又云知無知空無故。憍陳如此云火器。其先事火故十誦初引緣起。跋難陀此云歡喜。剎利種即諸釋種王子。次引佛判初明不屬王親。僧下次明唯屬於僧。分法十種隨難釋之。二中學悔可解。被擯即擯出非滅擯也。守戒即清凈。此三同處隨有死者。存者取之。三中雲中道死。謂往而未達。四中被舉即三舉。唯本作法者得之。五中二部謂僧尼也。第六單就一眾。彼論有一比丘。持衣

缽向彼寺。未至在二界中間死。佛言。隨所去處僧得。若不知去處隨面向處僧得。第七初引文謂下次釋。恐謂一向入和尚故。注中上文引證。既同比丘故知入僧。莫下義決。第八入俗僧無分義。九中引十誦。初緣起有比丘即牟羅比丘。能寄人即牟羅。所寄即阿難本居處。物處是阿難受寄處。下明佛判。十中上二句簡前。直爾分者謂隨於本界。據現而分不作羯磨。下二句正示即后所明。對前一三五六九故云一和。對前二四七八故云清眾。前九並是直分故云方入(舊云。前九直爾者望一期攝入為言。若細推之約攝歸后。須作法分公違正言。其謬甚矣)。同活中初科易解。同生生亦活也。假冒謂虛誑也。二中初敘本契。此下示分法。任清多少謂余財也。隨身服用即亡者物也。三中初立契。別活返道謂本立要預約後事。若下分法。言準俗者俗法爾故。已用服器未須分者各屬定故。言依式者即準俗法。四中雲能所。能即眾主輒斷。所謂妄。取物者下指善生。兩斷即夷蘭也。上約重輕二物。經中唯就輕物。但望羯磨前後分之。囑授中初科四句。初中順初受者以受戒時稟四依故。生福即現因。上處期后報。謂善道也。三中篤猶極也。此身未得無漏聖道。故云空無無漏。勸囑謂他人相勉。增字寫誤合作憎。或與不與心不等故。前業謂向

前所作福業或修聖道。佛誠斷者判歸僧故。四中初示相。慳施二心起滅不常故云展轉。后引事證。二緣並出五百問論。彼云。昔有比丘。念著銅碗僧分物。時便來求碗。僧遂還之。舌舐放地臭不可用等。又有比丘。喜樂衣服。因病致死后化為蛇來纏衣等。銅碗見瞻病篇。慳衣在對施篇。而言隨相者或即指下隨篇事相。或是傳寫之謬(舊云指文誤者。或云后失修者。未必然也)。差別中初科上二句通標。上句貫下第二。是囑即標當科。是授探示第二。如下各結可見。以初諸重物止可囑與。次是輕小可以親授故。三中此總三句。互現有二。謂人現物不現(物在別處)。物現人不現(人在他邦)。人物俱不現(人在他方物亦別處)。如上三句止可囑之。上句面囑所與。下二但囑餘人。四中指前即不囑亦善句也。重單中初科。重囑可解。重授謂先已授人物未持去。復授餘人。屬初人定后授不成。次科初正判。註文前段決犯。後段明後受如法。善下引證。善生證犯。了論證不屬已。成否中正顯為二。初明成相。若下次敘不成相。上以義判下出所以。生存屬己死後屬僧。更有主者即五德也。次科初明囑授與人。若下次明囑他營福。引文中初句通標。四下別引。四節可解。十誦六物不應者佛制賞看病故。五分令作法者恐僧不知故。負

【現代漢語翻譯】現代漢語譯本之前所做的福業或者修行的聖道，如果佛陀確實已經斷定（這些福業或聖道）應該歸屬於僧團，那麼（處理方式如下）。在四種情況中，首先是『示相』（展示物品）。因為慳吝佈施的心念時起時滅，並不恒常，所以說是『展轉』（變化不定）。後面引用事例來證明。『二緣並出五百問論』（兩種因緣都出自《五百問論》）。其中說：『過去有位比丘，念念不忘一個銅碗，那是僧團分配的物品。當時他就去索要這個碗，僧團就還給了他。他用舌頭舔碗，然後放在地上，發現已經臭得不能用了等等。』還有一位比丘，喜歡衣服，因為生病而死後，化為蛇來纏繞衣服等等。銅碗的例子見於《瞻病篇》，慳吝衣服的例子見於《對施篇》。至於說『隨相』，或許就是指下面的『隨篇事相』。或者這是傳抄的錯誤（舊時有人認為是文字錯誤，或者認為是後來遺漏了修改，未必是這樣）。在『差別』中，第一科的兩句是總的標示。上一句貫穿下面的第二句。『是囑』（是囑託）就是標明這一科的內容。『是授探示』（是授予探示）是第二點。如下面各處的總結就可以看出來。因為一開始的那些貴重物品只能囑託給別人，其次是輕小的物品可以親自授予。在第三點中，這裡總共有三句話。『互現』有兩種情況：一是人出現而物不出現（物品在別的地方），二是物出現而人不出現（人在其他國家），三是人和物都不出現（人在其他地方，物品也在別處）。像上面這三種情況只能囑託。第一句是當面囑託給要給予的人，下面兩句只是囑託給其他人。在第四點中，『指前即不囑亦善句也』（指的就是前面『即使不囑託也是好的』這句話）。在『重單』（重複和單獨）中，第一科，『重囑』（重複囑託）可以理解。『重授』（重複授予）是指先前已經授予物品，但接受者還沒有拿走，又授予了其他人。如果屬於第一個人，那麼後來的授予就不能成立。第二科，首先是正確的判斷。註文的前一段是判決犯戒，后一段說明後來的接受是如法的。『善下引證』（在『善』字下面引用證據）。《善生經》證明犯戒，《了論》證明不屬於自己。在『成否』（成立與否）中，正面顯示為兩種情況。首先說明成立的情況。『若下次敘不成相』（如果下面敘述不成立的情況）。上面用道理來判斷，下面說明原因。活著的時候屬於自己，死後屬於僧團。如果還有主人，那就是五德（具備五種功德的人）。在下一科中，首先說明囑託授予給他人。『若下次明囑他營福』（如果下面說明囑託他人經營福事）。引用的文字中，第一句是總的標示。『四下別引』（下面分別引用四種情況）。四節可以理解。《十誦律》說六種物品不應該（這樣做），是因為佛陀制定了賞賜看病的人的規定。《五分律》說要做法事，是恐怕僧團不知道（如何處理）。（如果）揹負（債務）

【English Translation】 English version Regarding the meritorious deeds done previously or the cultivation of the holy path, if the Buddha has indeed determined that they should belong to the Sangha (monastic community), then (the handling is as follows). Among the four situations, the first is 'showing the object' (demonstrating the item). Because the mind of stinginess in giving arises and ceases intermittently, it is said to be 'changing and uncertain'. Later, examples are cited to prove it. 'Both causes come from the Five Hundred Questions Treatise'. It says: 'In the past, there was a Bhikshu (monk) who was constantly thinking about a copper bowl, which was an item distributed by the Sangha. At that time, he went to ask for the bowl, and the Sangha returned it to him. He licked the bowl with his tongue and then placed it on the ground, finding that it was already too smelly to use, etc.' There was also a Bhikshu who liked clothes, and after dying from illness, he transformed into a snake to纏繞(纏繞) the clothes, etc. The example of the copper bowl is found in the 'Caring for the Sick' section, and the example of stinginess with clothes is found in the 'Regarding Giving' section. As for saying 'according to the appearance', perhaps it refers to the 'matters according to the section' below. Or this is a mistake in transcription (in the past, some people thought it was a textual error, or that it was a modification that was later missed, but it is not necessarily so). In 'Distinctions', the two sentences of the first section are a general indication. The previous sentence runs through the second sentence below. 'Is entrusting' (是囑) is to indicate the content of this section. 'Is granting and exploring' (是授探示) is the second point. It can be seen from the summaries in each of the following places. Because the valuable items at the beginning can only be entrusted to others, and secondly, the small items can be granted in person. In the third point, there are three sentences in total here. 'Mutual appearance' has two situations: one is that the person appears but the object does not appear (the object is in another place), the second is that the object appears but the person does not appear (the person is in another country), and the third is that neither the person nor the object appears (the person is in another place, and the object is also in another place). Like the above three situations can only be entrusted. The first sentence is to entrust the person to be given to face to face, and the next two sentences are only to entrust to others. In the fourth point, 'referring to the previous sentence is also good if not entrusted' (指前即不囑亦善句也) (refers to the previous sentence 'it is also good even if not entrusted'). In 'Repetition and Singularity' (重單), in the first section, 'repeated entrustment' (重囑) can be understood. 'Repeated granting' (重授) means that the item has already been granted, but the recipient has not taken it away, and it is granted to another person. If it belongs to the first person, then the subsequent granting cannot be established. In the second section, the first is the correct judgment. The first paragraph of the commentary is to judge the violation of the precepts, and the second paragraph explains that the subsequent acceptance is in accordance with the Dharma. 'Good below cites evidence' (善下引證) (below the word 'good' cites evidence). The '善生經' proves the violation of the precepts, and the '了論' proves that it does not belong to oneself. In 'Success or Failure' (成否), it is positively shown as two situations. First, explain the situation of establishment. 'If the next narrative is not established' (若下次敘不成相) (if the following describes the situation of non-establishment). The above uses reason to judge, and the following explains the reason. When alive, it belongs to oneself, and after death, it belongs to the Sangha. If there is still an owner, then it is the five virtues (the person with five virtues). In the next section, first explain the entrustment to others. 'If the next Ming entrusts him to operate 福' (若下次明囑他營福) (if the following explains entrusting others to operate 福). In the quoted text, the first sentence is a general indication. 'Four below are cited separately' (四下別引) (the following cites four situations separately). The four sections can be understood. The '十誦律' says that six items should not (do this), because the Buddha has established the rules for rewarding those who take care of the sick. The '五分律' says that 法事 (Dharma service) should be done, because it is feared that the Sangha does not know (how to handle it). (If) bear (debt)

債義求中初科前明互負。有下示還法。初通示對互。負重還重負輕還輕故云相當。重輕互還名為交絡。以下別釋互還。並收入者謂判歸二僧故。依本者推本所負。故負輕還重則以重歸輕。負重還輕則以輕歸重。對文可了。輕物十方共分名共僧法。此入常住故云不同。次科初明負重。若下次明負輕。無可得者謂常住匱乏也。引文中十誦初科四節。初對三寶互負。應歸即還三寶。入現前僧者謂索來判處。言濫故特注顯。或可前云常住負重物不須索取。今準十誦以決前義。上通明三寶。乃至下別舉僧別。並須索入故云同上。若下次明負酒債。注中決上僧物。應取十方現前物還。必無現前方聽常住故云隨緣。遮譏護法事重故開。若先下三明互負衣直。言無者謂衣不在也。又下四明異處差別。彼律五句並因跋難陀為緣。初句因寄物處死處比丘共爭。佛言。寄物界內現前僧應分。次句彼云。跋難陀衣缽物處處出息與人(即負債處)。在異處死二處共爭。佛判如文(上二句二處爭。下三句即于第二句上各加一處)。第三加保任處。謂比丘為彼保掌出息也。四加質物處謂以財物在異處質與人也。五加執券書者即為財主掌計簿籍也。次科初句指破。若下次顯理非。如下三明別斷。上明入僧。若負下次明在俗。前約直取。若下後斷互爭。十

誦五中準后三斷。人處二寄即分法中寄人不寄處。寄處不寄人二斷也。母論生息在外即俗人處。五百問借人物者。謂以物借他。言得罪者彼云。一切不得自取犯吉。白眾眾還得取。眾不還犯吉(結僧罪也)。若眾不與強取犯墮。故云自他俱犯也。僧祇索債謂有比丘死。餘人來索事客同濫故制觀量。定輕重中初科為二。初正判不下遮非。初中前明據體。受隨相應故。后約隨處現僧同見故。遮非中初遮其妄情。實下示其濫用。如下所引。四分衣缽等外多判入重。十誦余物多是歸輕。今欲多得衣分。乃背受隨輒用十誦。由貪等者推過歸心。以判重為輕皆犯夷重。輕重儀云。然以人情忌狹擁結非無。知事則親常住引輕入重。別僧則私自利引重從輕是也。次科豫合作預。總撮六見不出三階。別釋中。第一師初科十三章者。一是僧伽藍。二屬僧伽藍園田果樹。三多有別房。四屬別房物。五瓶盆斧鑿燈臺。六多諸重物(即成衣眾具等如文所列)。七繩床木床臥具坐褥。八伊梨延陀(此鹿王名謂鹿皮類)。耄羅耄耄羅(此二皆獸名儀云。狀如虎兕豹貘之類。皮厚毛軟可坐)。九守伽藍人。十車輿。十一水瓶澡罐錫杖扇。十二諸雜作器(竹木等作具)。十三衣缽等如文所引。律斷前十二皆重。后一屬輕。故云唯有重輕二別也。次科初明輕

【現代漢語翻譯】現代漢語譯本：誦五中準后三斷：關於『人』和『處』兩種情況，在『二寄』（兩種寄託）中，即區分了『法中寄人』（在法中寄託於人）和『不寄處』（不寄託于處）。『寄處不寄人』（寄託于處而不寄託於人）是第二種情況。『母論生息在外』（不要討論生息在外的情況），指的是俗人的處境。五百問中關於借人物的問題，是指把東西借給他人。如果有人問這樣做是否會犯戒，回答是：一切不得擅自取用，否則犯吉（一種戒律）。如果稟告大眾，得到大眾的允許才能取用。如果大眾不允許而擅自取用，則犯墮（另一種戒律）。所以說『自他俱犯』（自己和他人都會犯戒）。僧祇索債，指的是有比丘去世，其他人來索要債務，負責僧事的管理人員也一同受到牽連，因此制定了觀量（觀察衡量）的制度。在確定輕重罪責時，首先分為兩個方面。第一方面是正確判斷，而不是爲了遮掩錯誤。在正確判斷中，前面說明的是根據事物的本質，受和隨（接受和隨順）應當相應。後面說的是根據隨處的情況，僧眾共同見證。在遮掩錯誤中，首先要遮止虛妄的情感。『實下示其濫用』（實際上是揭示其濫用）。如下面所引用的，四分律中衣缽等物品，大多判為重罪。十誦律中剩餘的物品，大多歸為輕罪。現在想要多得衣物，卻違背了受隨的原則，擅自使用十誦律的規定。因為貪婪等原因，把過錯歸結于內心。把重罪判為輕罪，都犯了夷罪（最重的罪）。輕重儀中說：『然而以人情來說，忌妒狹隘，擁護結黨的情況並非沒有。』知事（負責僧事的人）如果是親近常住（寺院），就會把輕罪說成重罪。如果是爲了私自利益別僧（其他僧人），就會把重罪說成輕罪。其次，科條預先合作，總括六見，不出三階。分別解釋中，第一位師父最初科條的十三章，一是僧伽藍（僧眾居住的園林），二是屬於僧伽藍的園田果樹，三是多有別房（單獨的房間），四是屬於別房的物品，五是瓶、盆、斧、鑿、燈臺，六是多諸重物（即成衣、眾具等，如文中所列），七是繩床、木床、臥具、坐褥，八是伊梨延陀（鹿王的名字，指鹿皮之類的東西），耄羅耄耄羅（這兩種都是獸名，儀中說，形狀像虎、兕、豹、貘之類，皮厚毛軟可以坐），九是守護伽藍的人，十是車輿，十一是水瓶、澡罐、錫杖、扇，十二是諸雜作器（竹木等製作的器具），十三是衣缽等，如文中所引用。律典判斷前十二種都屬於重罪，后一種屬於輕罪。所以說只有重罪和輕罪兩種區別。其次，科條首先說明輕罪的情況。

【English Translation】 English version: Reciting the Five Middle Standards and then the Three Judgments: Regarding the two situations of 'person' and 'place,' in the 'Two Entrustments' (two kinds of entrustment), it distinguishes between 'entrusting to a person within the Dharma' and 'not entrusting to a place.' 'Entrusting to a place but not to a person' is the second situation. 'Do not discuss the generation of interest outside,' refers to the situation of laypeople. The question in the Five Hundred Questions about borrowing things refers to lending things to others. If someone asks if doing so will violate the precepts, the answer is: one must not take anything without permission, otherwise one commits 'Ji' (a kind of precept). If one reports to the Sangha and obtains the Sangha's permission, then one can take it. If the Sangha does not allow it and one takes it without permission, then one commits 'Duo' (another kind of precept). Therefore, it is said that 'both oneself and others commit the offense.' 'Sangha demanding debt' refers to a situation where a Bhikkhu has passed away, and others come to demand the debt. The person in charge of Sangha affairs is also implicated, so a system of 'observation and measurement' (觀量) was established. When determining the severity of the offense, it is first divided into two aspects. The first aspect is to judge correctly, not to cover up mistakes. In correct judgment, the former explains that according to the essence of things, acceptance and following (受隨) should be corresponding. The latter says that according to the situation of each place, the Sangha jointly witnesses. In covering up mistakes, one must first stop false emotions. 'Actually, it shows its abuse' (實下示其濫用). As quoted below, in the Four-Part Vinaya, robes and alms bowls are mostly judged as serious offenses. In the Ten Recitation Vinaya, the remaining items are mostly classified as minor offenses. Now, wanting to obtain more robes, one violates the principle of acceptance and following, and uses the provisions of the Ten Recitation Vinaya without authorization. Because of greed and other reasons, the fault is attributed to the mind. Judging a serious offense as a minor offense is committing 'Yi' (the most serious offense). The Light and Heavy Ritual says: 'However, in terms of human feelings, there is no lack of jealousy, narrow-mindedness, and the formation of factions.' If the person in charge (知事) is close to the permanent residence (寺院), they will describe a minor offense as a serious offense. If it is for the private benefit of other Sangha members (別僧), they will describe a serious offense as a minor offense. Secondly, the clauses are pre-cooperated, summarizing the six views, not exceeding the three stages. In separate explanations, the first teacher's initial thirteen chapters, one is Sangharama (僧伽藍, the garden where the Sangha lives), two are the gardens and orchards belonging to the Sangharama, three are many separate rooms (別房), four are the items belonging to the separate rooms, five are bottles, basins, axes, chisels, and candlesticks, six are many heavy items (即成衣、眾具等, that is, ready-made clothes, Sangha utensils, etc., as listed in the text), seven are rope beds, wooden beds, bedding, and sitting mats, eight are 'Illyendha' (伊梨延陀, the name of the deer king, referring to things like deer skin), 'Maolamaolala' (耄羅耄耄羅, both are animal names, the ritual says, shaped like tigers, rhinos, leopards, tapirs, etc., with thick skin and soft fur that can be sat on), nine are the people guarding the Sangharama, ten are carriages, eleven are water bottles, washbasins, tin staffs, and fans, twelve are various miscellaneous tools (諸雜作器, tools made of bamboo and wood, etc.), thirteen are robes and alms bowls, etc., as quoted in the text. The Vinaya judges the first twelve to be serious offenses, and the last one to be a minor offense. Therefore, it is said that there are only two distinctions: serious and minor offenses. Secondly, the clauses first explain the situation of minor offenses.

物。即第十三一章門也。俱夜羅儀云。此翻隨缽器。餘下次明重物。即總前十二門也。若下別簡衣服。結中此一家者即指上判。無與二者謂與今同也。但彼不用外宗未為盡善。不可抑之為非奪之不存故云也。次師初科三義據體立宗。故四分先準。本宗既闕。取外相成故。取諸部本異。俱無仍加義決。下之二種對上本宗故云旁出。旁即兼也。略分中三科各出所以。前二輕重各定諸部皆同。后一反之故須列判。簡去異說故云鈔者一意。三位性重謂金石等物。性輕謂布帛等。從用二句應具四句。俱重俱輕。舉事配之可解。事重事即物體。用輕謂資身助道。用重謂恣情廢業。廣分中初科上二句示引用。然下明科判。注中取例。十誦器物不從體判。但隨事用以分重輕。今此諸門準彼為例。亦隨事判故云附事廣明也。次科十誦明持物入眾。母論明遣差五德。彼廣示分法故指云云。下釋重名義含體用。輕物名義可以準知。正判中絲麻毛綿從體標名。四種攝盡一切衣物即十三章中十三第八二章也。古來科節連環合雜。物類不分重輕混亂。今並細科有如指掌。至於記中略點而已。又復古記多引俗書釋物名相。古今朝代裁製不同。過成繁碎。今並削之。至有難曉時為略釋。四分中初科。注云表裡裝治者儀云。二褥隨其大小。皆謂內以氈為骨

綿儭于外通以布帛縵之。若但一邊氈布者入輕。𣰽毹中初準律以判。此下釋輕所以。初示衣相即取量同袈裟。過此入重故。儀文云。予昔以量同三衣故入輕收。氈被之屬列此份量。后因天人告云𣰽毹體量乃通三衣。中國不開被寒土耳。又云。諸寒嚴國多用布氈復貯著之。無者以軟草織衣服之。又無者以樹皮槌令軟而服之。又無者可以毛罽如𣰽毹法割截成三衣。毛在內披之。又無者可用諸皮作三衣服之。如此次第漸漸而開。若至中方自有法衣則樹皮等併入重也。故下判云。𣰽毹如前三衣相者在輕。異者不問大小厚薄皆重。被下簡濫從用重故。以下證成。余準此者謂余毛也。三中被單儀云。單敷被單之屬既不同被相等。縵布三衣可從輕限(如下自決)。四中薄軟氈輕者儀云。厚䩕入重而薄堪可裁縫。不同𣰽毹全是俗懷。此氈通於道務也。五中儀云。𣰽毹純色入輕。雜者入重(又云叢毛編織而出毛頭。兼有文像人獸等狀。名曰𣰽毹此即雜者)。律下釋疑。恐謂律聽壞色而著不當入重。準知染壞理在輕收。六中初正判。綾羅輕者儀云。雖衣體交錯而色相純同故。律開著細鵝文相衣也。律下準例初引律。文下決通交梭即綾羅紗縠等。儀云。即如紗葛之屬例輕分也。梭蘇禾反。下下引證上王大價衣。謂是貴物。用證綾羅。若準儀文

天人所告乃是袈裟。西土諸王外理國政則服俗衣。內遵法行便懷道服。咸著僧伽梨。其價極貴或出萬金故名大價。諸部中初科二種帶者。彼律因乞食比丘旋風吹去內衣。佛言。應著腰帶。諸比丘散縷作紐縷作空中作。佛言散縷紐縷盡不聽。空中者應當中縫(一也)。若織編作(二也)。次科五分初判輕物。劫貝即木綿衣單。敷儀云。謂敷床上垂四角者襯身。衣儀云。即身瘡襯三衣者準此等者即準單敷類決被單。錦下次判重物。初判毛𣯊。音榜毛織布也。準此者即準毛氈校上薄軟。必依量者謂縱不過量。而硬厚者亦入重收。不下簡異。次判㲩𣰆。儀云。謂以經緯班毛如此錦者用為地敷壁障等。三判小氈。三中三段。初正判。儀云。由體是應法即堪改轉。還類法衣如律。受凈若爾錦衣亦聽壞色而畜理應入輕。答儀云。不同錦繡㲩𣰆染則可得如法未染體是班文綺錯外相五彩分炳。又佛正斷在重。無宜抑例通分是也。若下二斥非。儀云。有人云。真緋正紫大色上染佛斷不服著得墮罪故須入重。今不具引直牒彼計引類難破。絹布不出黃白二色。同是五大亦不許著。而判在輕故知。不可但據佛制不著便謂入重。若爾下例難。𣰽毹前有兩斷。彼謂入輕乃是約量入重。正是約色故有此難。答中初明入輕。但離綺錯縱純上色亦判入輕故知

【現代漢語翻譯】現代漢語譯本天人所告知的是袈裟（kāshā，僧侶所穿的法衣）。西方的各個國王在處理國家政事時穿世俗的衣服，內心遵循佛法修行時則懷有道服，都穿著僧伽梨（sēngqiélí，一種大型的袈裟）。這種袈裟價格極其昂貴，有的價值上萬金，所以被稱為大價。各部律中最初規定了兩種腰帶。根據律藏記載，因為有乞食的比丘被旋風吹走了內衣，佛陀說：『應該穿腰帶。』比丘們用散開的線縷做鈕釦，或者用線縷在空中編織。佛陀說：『散開的線縷和鈕釦都不允許，空中編織的應該在中間縫合（這是第一種）。』或者用織物編織而成（這是第二種）。接下來規定了五種分類，首先判斷輕的物品。劫貝（jié bèi）就是木棉衣單。敷儀（fū yí）中說：『指的是鋪在床上，四個角垂下來的襯身之物。』衣儀（yī yí）中說：『指的是身上有瘡時用來襯在三衣裡面的東西。』按照這些標準，就可以參照被單的種類來決定。錦緞之後判斷重的物品。首先判斷毛𣯊（máo bǎng），𣯊讀作榜，指的是毛織布。按照這個標準，就可以參照毛氈，校對上面薄而柔軟的。必須按照尺寸，指的是縱向不超過尺寸。而硬而厚的，也歸入重物，不在此處進行簡要區分。接下來判斷㲩𡰰（róu gé）。儀軌中說：『指的是用經緯線編織，帶有斑駁毛紋，像錦緞一樣的織物，可以用來鋪地或作為壁障等。』第三是小氈。分為三中三段。首先是正式判斷。儀軌中說：『因為其本體是應法的，所以可以改作他用，仍然類似於法衣。』如果按照律藏接受和凈化，那麼錦衣也可以通過改變顏色來儲存，按道理應該歸入輕物。回答說：『這與錦繡㲩𡰰不同，染色后可以如法，但未染色時本體就是帶有斑駁花紋的綺麗織物，外表五彩繽紛。』而且佛陀已經明確斷定為重物，不應該壓制並類比為輕物。如果下面兩種情況不符合。儀軌中說：『有人說，真正的緋紅色和正紫色，用大色染成的衣服，佛陀禁止穿著，穿了會犯墮罪，所以必須歸入重物。』現在不全部引用，直接用他們的說法來反駁，引經據典難以駁倒。絹布不使用黃色和白色以外的顏色，同樣是五大，也不允許穿著，卻被判定為輕物，由此可知，不能僅僅根據佛陀禁止穿著就認為應該歸入重物。如果按照下面的例子就難以解釋了。𣰽毹（chú yú）前面有兩種判斷，他們認為歸入輕物，那是按照尺寸來判斷的，歸入重物，正是按照顏色來判斷的，所以才有這個疑問。回答中首先說明歸入輕物的情況，只要不是綺麗的花紋，縱向是純色的，也判定為輕物，由此可知。

【English Translation】 English version What the Deva (tiānrén, celestial being) announced was the Kāṣāya (jiāshā, monastic robe). The various kings of the Western Lands wear secular clothes when managing state affairs, but when they inwardly follow the Dharma practice, they cherish the Dharma robe, and all wear the Saṃghāṭī (sēngqiélí, a large outer robe). Its price is extremely expensive, some worth tens of thousands of gold, hence the name 'Great Price'. Among the various Vinaya (lǜ, monastic codes), the initial section specifies two types of belts. According to the Vinaya, because a Bhikṣu (bǐqiū, monk) who was begging for alms had his inner garment blown away by a whirlwind, the Buddha said: 'One should wear a belt.' The Bhikṣus made buttons from scattered threads, or wove threads in the air. The Buddha said: 'Scattered threads and buttons are not allowed; those woven in the air should be sewn in the middle (this is the first type).' Or woven from fabric (this is the second type). Next, five categories are specified, initially judging light items. Kṣauma (jiébèi) is a single cotton garment. The 'Laying Out Ritual' (fū yí) says: 'It refers to what is laid on the bed, with four corners hanging down, used to line the body.' The 'Clothing Ritual' (yī yí) says: 'It refers to what is used to line the three robes when there are sores on the body.' According to these standards, one can refer to the types of bedsheets to decide. After brocade, heavy items are judged. First, wool 𣯊 (máo bǎng) is judged, 𣯊 pronounced 'bǎng', referring to woolen fabric. According to this standard, one can refer to felt, checking for thinness and softness on the surface. It must be according to size, referring to the longitudinal direction not exceeding the size. And those that are hard and thick are also classified as heavy items, without brief distinction here. Next, 㲩𡰰 (róu gé) is judged. The ritual says: 'It refers to fabric woven with warp and weft threads, with mottled wool patterns, like brocade, used for laying on the ground or as wall hangings, etc.' Third is small felt. Divided into three middle sections. First is the formal judgment. The ritual says: 'Because its substance is in accordance with the Dharma, it can be altered for other uses, still similar to a Dharma robe.' If, according to the Vinaya, it is accepted and purified, then brocade garments can also be preserved by changing the color, and logically should be classified as light items. The answer is: 'This is different from embroidered 㲩𡰰; after dyeing, it can be in accordance with the Dharma, but when undyed, the substance is a beautiful fabric with mottled patterns, with colorful and bright appearance.' Moreover, the Buddha has clearly determined it as a heavy item, and it should not be suppressed and analogized as a light item. If the following two situations do not conform. The ritual says: 'Some say that true scarlet and true purple, clothes dyed with large colors, the Buddha forbade wearing, and wearing them would incur a downfall offense, so they must be classified as heavy items.' Now, not all are quoted, directly refuting their statement, citing scriptures is difficult to refute. Silk fabric does not use colors other than yellow and white, and is also one of the five great elements, and is not allowed to be worn, but is judged as a light item, from which it can be known that one cannot simply consider that it should be classified as a heavy item based on the Buddha's prohibition of wearing it. If following the examples below, it would be difficult to explain. There are two judgments for 𣰽毹 (chú yú) before, they consider it to be classified as a light item, which is judged according to size, and classified as a heavy item, which is judged according to color, so there is this question. The answer first clarifies the situation of being classified as a light item, as long as it is not a beautiful pattern, and the longitudinal direction is pure color, it is also judged as a light item, from which it can be known.

。但分文之純雜不論色之如非。故引五分為證。彼雲錦綺毛𣯊等不應分。若純色者應分。四中含包也。儀云。有蟲之繭著稈之麻並謂未成縷者。秸音皆麻稈也。五中初判輕。注約串于肩上取兩頭以為齊限。即非大者。準五分者上明數量即出五分。下三入重。並謂大者被袋隨被判也。連袋古云兩頭縫合中間開口也。儀云。以綺錯所成同俗被袋不入分限。六中壞色異俗折破非衣故併入輕。猶是下反上二種故重。儀云。為絕懷俗之心故襦短衣也。七中彩線靴鞋者。儀云。時有作三臺龍鳳(得頭有三層者)。及錯綵線綺繡刺成者入重。男女衣服即童男稚女花彩之衣。補方舊云。即裁五彩畟方補合成者。儀云。繡纈結絡綺錯彩袋俱從重收。純色氈袋等併入分也。繡綺缽袋輕者隨缽判故。若準儀文云。繡彩裝飾者可單抽重收事同繡錦之服故。第二標中五體總收五物。石鐵二種總諸金寶。四分初科前總列諸物。即十三章門六章之物瓶盆及下斧鑿燈臺在第五。二床在第七。水瓶等在十一。車輿等在十。鐵皮等作器在十二。下明染色針線。即第六成衣眾具(共前為八)。律並判重。下引諸部則有科酌。此下別簡作具。儀云。古德謂不問能所皆重。故此決之。初正示。故下引證。注簡所造差別不可一判。則明上云入重。定是能造儀云。鐵作

器者爐治鉗砧錯等。器陶作器謂輪繩袋簿鍬钁等具。皮作器謂盆甕床桄刀刬熨鐵等竹作器謂刀鋸等。木作器謂斧鋸斤刬等。此皆妨道不合畜故。次科剃刀入輕從用輕故三中錢通入種(金銀銅鍮鐵木皮胡膠)。寶總真似(金銀真珠摩尼珊瑚車磲碼瑙及諸璧玉為真寶。鍮銅鐵錫偽珠等為似寶)。錢及真寶皆重不凈物故。似寶若本塊段入重。入百一數者皆輕。下文即律衣法中拾糞掃者取之因開。此證錢寶是不得畜。諸部中初科前通列諸物。皆是小者半缽即淺缽戶牌標戶鉤者。若下別簡諸器。貝即海蟲殼齒即獸牙作器謂上四物所作者。如前即指上諸缽。注姬周半斗即今一升半許。上明器物。一切下判染色。儀云。紫草黃檗梔子乾陀等此皆木類。次科僧祇三節。初判二寶次判床器。方曰筐。圓曰筥。皆竹器也。亦爾者同上重也。三判非法缽。瓦鐵色量非瓷者更加體非。文標色量俱非。縱令色如亦乖佛制故云準此等(如量白缽理應在輕可熏治故)。三中善見但判針耳線見前科。四中經開畜刀。四寸為限大則歸重。五中送終排程。謂車輿棺槨預作墳瑩等。六中簏即竹箱籠等。戶鉤相隨入重謂屬戶門者。第七十誦輕者即如上引不過半斗也。夾纻及銅皆體非也。儀文義加漆器。謂俗中盤碗盞合乃至匙箸食單無問大小多少併入重收。以全是

俗有非道用故。第八有三。初判香爐前約量判輕。準十誦者亦半斗也。有下簡寶飾。捉寶制者戒本云及寶裝飾具故。若下簡過量。根本下簡所屬。如上處分即約量輕重也。次判佛法供具並同兩判。不同香爐可約鬥量。故但云輕可隨身者。三判數珠。注別屬者由是輕小得自受用。而無改賣不定之義故偏判輕(必有市販亦重)。儀云。木槵珠貫雜色偽寶所成之珠。在機正要勿過數法。投接下根牽課修業可準多論。似寶雜色開為百一物者。得如法用宜斷輕收。余木竹等例此分也。第三田土等標中。即攝十三章中前四也(共前十二)。畜生人民即是第九一章離為二科(對律十三章足)。皮革出十三輕物。四藥出第二屬伽藍物。四分中初通列四物。若下別示屬房物。初明輕物易重已未。若下次明已施追取可否。次科初示物所屬。若下約分房兩判。他部中初引彼律。染色在前正判。赭土是屬房物。下準文判義亦歸重故云同之。第四中。四分諸衣以同外道服故。寒國雖開而非常教。他部中初科為二。初明囊器次判諸帶。韋即軟薄皮熟韋未從用者。已外判重謂非小者。儀云。必有生皮理從重攝。二中平謂頭平。斜即頭尖。且望乖道故判入重。準儀文云。平尖二靴律無正判。若準天竺覆羅形如皮靴。面前決開行則左右掩系必平尖。二靴似

此相從並準入輕(以覆羅革屣並教聽著故)。余入輕者儀云。余有短𩍓高頭。類例亦宜從履屨同斷(履屨並從輕故)。又云依僧祇五分。斷革屣及囊入分(前靴采帛為者與此不同)。三中初明經法。隨能與者必擇有德堪能。不可罔濫。次判書畫。俗書如此方儒道典藉古今字書等。儀云。終非久玩故舍入僧(即當住也)。素畫儀云。異畫之屬浮情所忻終非筌要。宜入常住(必是聖像準上經法判之。余像非例)。三判紙筆等儀中兩判。謂兼道務者入輕。本意附俗並從重例。以莊嚴章句樂世法故(須量亡者生乎所業)。四中十誦斷者即準量也。第五母論初判畜類。若下明隨畜之物。園果等物因而引之正判養生之具。故下偏釋其名。然釋名中猶通人畜。此中正取養畜具耳。六中四分初明僧死判奴。物入私已者謂還彼也。儀云。若能給盡形隨僧處分(去住由僧)。若所給盡形前僧既死。后情自改任意去留。若他遣供給還送本主。若本是自有倩俗蔭覆依本入僧。若暫來非永隨時將送。律據一向須依此五簡之。若下次明奴死判物。初明僧奴次明私奴。同活取入已者謂任主僧也。不同活二判。不可攝入已故。注中決上入親須約不同利者。必同僧利一向入僧。母論中二判。儀云。若本擬盡形供給(謂盡主形)。手疏分明者準母論放去。不

【現代漢語翻譯】現代漢語譯本此相從並準入輕(因為覆羅革屣並教聽著)。其餘入輕者，按照儀軌說，其餘如有短襪高頭鞋等，類似情況也應該按照鞋履的原則來判斷(鞋履都從輕處理)。又說，依照《僧祇律》和《五分律》，判斷革屣和囊是否可以分入(之前用采帛做的靴子與此不同)。三中，首先說明經法，隨能力給予的人，必須選擇有德行和能力的人，不可胡亂施捨。其次判斷書畫，世俗的書法，如儒道典籍、古今字書等，儀軌說，終究不是長久玩賞之物，所以舍入僧眾(即當住)。素色畫，儀軌說，屬於奇異的畫作，是浮華之情所喜愛的，終究不是根本重要的東西，應該入常住(如果是聖像，則按照上面的經法來判斷，其餘畫像不在此例)。三判斷紙筆等，儀軌中有兩種判斷。認為兼顧道務的，入輕；本意是附庸世俗的，都從重例，因為要莊嚴章句，取悅世俗的法(需要衡量亡者生前所從事的行業)。四中，《十誦律》的判斷，就是準量。第五，母論首先判斷畜類。如果下面說明隨畜之物，園果等物，因而引申出正確判斷養生之具。所以下面偏重解釋它的名稱。然而解釋名稱中也通用於人和畜生。這裡正是取養畜之具。六中，《四分律》首先說明僧人死後判斷奴隸。物品已經歸入私人的，就歸還給他們。儀軌說，如果能夠供給到盡頭，就隨僧眾處分(去留由僧眾決定)。如果所供給到盡頭之前，僧人已經死了，後來的人自己改變主意，任意去留。如果是別人派遣來供給的，就送還給本來的主人。如果本來是自己所有的，請世俗之人廕庇，就依照原來的情況歸入僧眾。如果是暫時來的，不是永久的，就隨時送走。律典依據一向必須依照這五種情況來簡別。如果下面說明奴隸死後判斷物品。首先說明僧人的奴隸，其次說明私人的奴隸。同樣活著的，拿取已經歸入自己的，就是任憑主僧處理。不同活著的，有兩種判斷。不可攝入已經歸入自己的。註釋中決定上面歸入親屬，必須約定不同利益的人。如果和僧眾的利益相同，就一向歸入僧眾。母論中有兩種判斷。儀軌說，如果本來打算盡形供給(就是盡主人的形體)，手書分明的人，就按照母論放走。不分明的人，就……

【English Translation】 English version This category is to be treated as 'light' (because it includes 'covered leather shoes' and instructions to allow wearing them). For other items to be treated as 'light', the rules state: other items such as short socks and high-topped shoes should also be judged according to the principles for footwear (footwear is generally treated as 'light'). Furthermore, it states that according to the Saṃghika Vinaya and the Five-Part Vinaya, the decision of whether leather shoes and bags can be divided (allocated) depends on the case (boots made of colored silk are different). In the third section, firstly, it clarifies that with regard to scriptures, those who are capable of giving must choose virtuous and capable individuals, and should not give indiscriminately. Secondly, it judges calligraphy and paintings. Secular calligraphy, such as Confucian and Taoist classics, ancient and modern dictionaries, etc., the rules state that they are ultimately not for long-term appreciation, so they should be given to the saṃgha (i.e., the monastery). Plain paintings, the rules state that they belong to the category of unusual paintings, which are favored by superficial emotions and are ultimately not essential, so they should be given to the permanent residence (if they are sacred images, they should be judged according to the above scriptures; other images are not included). Regarding the third judgment of paper, pens, etc., there are two judgments in the rules. Those who also take care of the dharma affairs are treated as 'light'; those whose original intention is to be subservient to secular customs are treated as 'heavy', because they are meant to adorn chapters and sentences and please the secular law (it is necessary to measure what the deceased was engaged in during their lifetime). In the fourth section, the judgment of the Ten Recitation Vinaya is the standard. Fifthly, the Matrika initially judges livestock. If the following explains the items that accompany livestock, such as garden fruits, etc., it leads to the correct judgment of the means of nurturing life. Therefore, the following focuses on explaining its name. However, the explanation of the name also applies to both humans and livestock. Here, it specifically refers to the means of raising livestock. Sixthly, the Four-Part Vinaya initially explains the judgment of slaves after the death of a monk. If the items have already been privately owned, they should be returned to them. The rules state that if they can provide until the end of their life, they should be disposed of by the saṃgha (departure and stay are decided by the saṃgha). If the monk has already died before the end of the provision, and the later person changes their mind and leaves at will. If they are sent by others to provide, they should be returned to the original owner. If they were originally owned by oneself and are sheltered by secular people, they should be returned to the saṃgha according to the original situation. If they are here temporarily and not permanently, they should be sent away at any time. The Vinaya must always be distinguished according to these five situations. If the following explains the judgment of items after the death of a slave. Firstly, it explains the slaves of the monks, and secondly, it explains the private slaves. Similarly, those who are alive and have taken what has already been owned by themselves are at the disposal of the master monk. Those who are not alive have two judgments. It is not allowed to take what has already been owned by oneself. The commentary decides that the above should be given to relatives, and it must be agreed that those who do not have the same interests. If they have the same interests as the saṃgha, they should always be given to the saṃgha. There are two judgments in the Matrika. The rules state that if it was originally intended to provide for the entire life (i.e., the entire life of the master), those who have clear written instructions should be released according to the Matrika. Those who do not have clear instructions should...

放者即前五中二種入僧也。注中準放去者既取要約分明。反例賜姓未離主者通無分限須入常住。故云依律即上四分也。后終謂比丘亡時。即儀文云。本是賤品賜姓從良而未離本主。若主身死可入常住。衣資畜產隨身所屬不合追奪。七中初正判。穀米等是時藥湯九等通餘三藥。據文並重。準儀文盡形藥未搗治者入重。若已搗和成丸散及服殘餘者入輕分。雖下顯凈。論云心斷清凈者。故知食境本非穢故。次科請已命過屬亡者故此入常住。分衣語通故注決之。命過後得非亡者分故歸本處。即食所來處也。衣亦爾者同上兩判。指略中初顯略。具下指廣即輕重儀文有一卷。判決精詳不覽彼文。何由曉此故云亦須等也。第三師初敘彼所見。四部隨引故云通用。諸部互有廢立但契已見隨引用之。如下引示。澡罐等物本律判重。然律錫杖據本為警蟲獸故判重收。準約今用正表道儀。若論扇者亦有講譚搖風之別。不可一判義須在輕更何所惑。文下指廣亦即儀文。且下結誥令依次師。龜辨吉兇鏡分好醜。七門類判喻有同之。賞勞中初科顯德五事立約病者。五中二事共合為一。不如實語謂多虛詐仰賴也。自猶堪能而故不為並賴他作。五行不出三業二利。差死謂或差或死。至究竟故。可不中初正明。五下引示。五分與究竟者由存始終即行滿故。

【現代漢語翻譯】現代漢語譯本『放者』指的是前面五種情況中的兩種，即物品進入僧團（Sangha，佛教僧侶的團體）。註釋中依據『放去者』已經採取了簡要明確的劃分。反例是，被賜姓但未脫離主人的物品，無論多少都應歸入常住（Samgha's permanent possessions）。所以說『依律』，就是依據四分律（Dharmaguptaka Vinaya，佛教戒律）。後面的『終』指的是比丘（bhikkhu，佛教僧侶）去世的時候。也就是儀文上說的，原本是身份低賤的人被賜姓從良，但還沒有脫離原來的主人，如果主人去世了，這些物品可以進入常住。衣物、財產等隨身所屬之物，不應該追奪。七種情況中，首先是正確的判斷。穀米等是時藥，湯、九等是其餘三種藥。根據文義，都屬於重物。按照儀文，盡形藥（lifetime medicine）未搗治的屬於重物，如果已經搗和成丸散，以及服用剩下的，屬於輕物。雖然下面顯示是清凈的，但論中說心斷清凈。所以知道食物本身並非污穢之物。其次，請求之後去世的，屬於亡者，因此歸入常住。分衣的說法是通用的，所以註釋中進行了決斷。命過後得到的，不是亡者的，所以歸回原來的地方，也就是食物的來源之處。『衣亦爾者』，和上面的兩種判斷相同。『指略』中，首先顯示簡略。『具下指廣』，指的是輕重儀文有一卷，判斷精詳，不閱讀那篇文章，怎麼能明白這些，所以說『亦須』等。第三位師父，首先敘述他所見到的。四部律（Four Vinayas）都隨之引用，所以說『通用』。各部之間互有廢立，但只要符合已有的見解，就隨之引用。如下面的引示。澡罐等物，本律判為重物。然而律中錫杖（khakkhara，錫杖）根據原本是爲了警示蟲獸，所以判為重收。按照現在的用法，主要表示道儀。如果說扇子，也有講譚搖風的區別，不可一概而論，意義上必須歸為輕物，還有什麼疑惑呢？『文下指廣』，也就是儀文。『且下結誥令』，依次告誡師父。龜辨吉兇，鏡分好醜。七門類判，比喻有相同之處。賞勞中，首先顯示德行，五事立約病者。五種情況中的兩種合為一種。『不如實語』，指的是多虛詐，仰賴他人。自己有能力卻故意不做，並依賴他人來做。五行不出三業二利。『差死』指的是或者好轉或者死亡，直至究竟。『可不中』，首先是明確說明。『五下引示』，五分與究竟，因為存在始終，也就是行滿的緣故。

【English Translation】 English version 'Fang Zhe' refers to two of the previous five situations, namely, items entering the Sangha (the Buddhist monastic community). The commentary, based on 'Fang Qu Zhe,' has already adopted a concise and clear division. A counterexample is that items bestowed with a surname but not separated from their owner, regardless of quantity, should be included in the Samgha's permanent possessions. Therefore, 'according to the Vinaya' refers to the Dharmaguptaka Vinaya (the Buddhist code of conduct). The later 'Zhong' refers to the time when a bhikkhu (Buddhist monk) passes away. That is, as stated in the ritual text, if someone of low status is bestowed with a surname and becomes free but has not yet separated from their original owner, if the owner passes away, these items can enter the Samgha's permanent possessions. Clothing, property, and other personal belongings should not be seized. Among the seven situations, the first is the correct judgment. Grains and rice are seasonal medicine, while soup and the nine others are the remaining three types of medicine. According to the text, they are all considered heavy items. According to the ritual text, lifetime medicine that has not been processed is considered a heavy item; if it has been processed into pills or powders, or if there are leftovers from consumption, it is considered a light item. Although it is shown below to be pure, the treatise states that the mind is cut off and pure. Therefore, it is known that the food itself is not impure. Secondly, those who pass away after requesting are considered deceased, and therefore belong to the Samgha's permanent possessions. The statement about distributing clothing is universal, so the commentary makes a decision. What is obtained after death does not belong to the deceased, so it returns to its original place, which is the source of the food. 'Yi Yi Er Zhe' is the same as the above two judgments. 'Zhi Lue' first shows brevity. 'Ju Xia Zhi Guang' refers to the fact that there is a volume of rituals for light and heavy items, with detailed judgments. How can one understand these without reading that text? Therefore, it says 'Yi Xu' and so on. The third teacher first narrates what he has seen. The Four Vinayas are all cited accordingly, so it is said to be 'universal.' There are mutual abolitions and establishments among the various sections, but as long as it conforms to existing views, it is cited accordingly, as shown below. Bathing pots and other items are judged as heavy items in the original Vinaya. However, according to the original text, the khakkhara (monk's staff) is used to warn insects and beasts, so it is judged to be collected heavily. According to the current usage, it mainly represents the ritual of the path. If we talk about fans, there are also differences between lecturing and fanning the wind, which cannot be generalized. In terms of meaning, it must be classified as a light item. What else is there to doubt? 'Wen Xia Zhi Guang' refers to the ritual text. 'Qie Xia Jie Gao Ling' successively warns the teacher. The tortoise distinguishes good and bad omens, and the mirror distinguishes beauty and ugliness. The seven categories are judged similarly, and the metaphors have similarities. In rewarding labor, the first section shows virtue, and the five matters establish an agreement with the sick. Two of the five situations are combined into one. 'Bu Ru Shi Yu' refers to much falsehood and reliance on others. One is capable but deliberately does not do it and relies on others to do it. The five actions do not go beyond the three karmas and two benefits. 'Cha Si' refers to either getting better or dying, until the end. 'Ke Bu Zhong' first clearly explains. 'Wu Xia Yin Shi' the five parts and the ultimate, because there is a beginning and an end, that is, the fulfillment of practice.

僧祇中初簡不合。自樂福者非益他故。邪命為衣食故。若下次明合賞。與物中初科前簡上下。律不論者指文漫也。若不知等者以義定也。且約衣多者為言。若但三事具缺與之。十誦下次明審悉。先問謂瞻病問病人也。不信謂瞻病不可憑也。薩下三明重衣。不刺不入非一體故。四分下示物數。漉囊針筒出沒有異。隨有皆通器幞袋等並隨六物。通入賞勞。次科初別簡具缺。初句全與下三句分與並須量可故令商度。然德具物缺或六物不足則隨有與之。或是全無則與余物。二俱缺者或不須與。或與少余衣。德缺物具事涉進否。故下別標以人性既殊行難求備。或減略物件不可輕微。縱德少缺而加全賞。理亦無損故云亦須優及。謂多與也。並下總示和與。若德物俱具須先賞勞。余不具者或與少物義應直付。須至分衣法後方可與之。乞字去呼敏字訓疾謂無滯礙。或可字誤合作允。簡人中初科謂看病。通七眾非謂共看也。前明僧病次明尼病。皆本眾合賞俗眾非分。注云勞者即前二五德也。伽論開與餘眾。沙彌六物於後有用故須具與。準下義決共看。與究竟者謂前後替看齊竟。屏分謂賞一首者令后自分。次科初明留付。亦可等者以身不現不可羯磨。故令白眾直和待還。若下次簡合賞。以捨己修道遠相濟故。伽論雖非夏制頗見懷慈。時節中

【現代漢語翻譯】現代漢語譯本《僧祇律》中首先篩選不合格者。只為自己求福樂的人，因為無益於他人。以邪命（不正當的謀生手段）為衣食的人也不合格。接下來闡明合格者應得的賞賜。給予物品時，首先區分上下。律中沒有明確規定的，指的是條文含糊不清。『若不知等者』，是指根據義理來決定。這裡主要針對衣服多的人而言。如果三事（指衣、食、住）都缺乏，就給予幫助。『十誦』以下說明要詳細審查。『先問』是指照顧病人時要詢問病人。『不信』是指照顧病人的人不可靠。『薩』以下說明重疊的衣服。『不刺不入』是因為不是一體的緣故。《四分律》以下說明物品的數量。漉水囊、針筒的拿出和放入有所不同。隨身所有的都可以，器物、包裹、袋子等都屬於六物（比丘的六種必需品）。都可以用來賞賜勞苦之人。接下來區分具備和缺乏的情況。第一句『全與』，下面的三句『分與』，都需要衡量，所以要商量。如果德行具備但物品缺乏，或者六物不足，就根據現有的給予。如果完全沒有，就給予其他物品。如果德行和物品都缺乏，或者不需要給予，或者給予少量剩餘的衣服。德行缺乏但物品具備，涉及到是否應該給予。所以下面特別標明，因為人性不同，難以求全。或者減少物件，但不可輕微。即使德行稍微欠缺，而給予全部賞賜，道理上也沒有損害，所以說『亦須優及』，意思是多給予。『並』以下總的說明和合給予。如果德行和物品都具備，必須先賞賜勞苦之人。其餘不具備的人，或者給予少量物品，按照道理應該直接給予。必須等到分衣法之後才可以給予。『乞』字讀作『去』聲，『敏』字解釋為迅速，意思是不要拖延。『或可』可能是『允』字的誤寫。篩選人時，首先區分看護病人的人。適用於七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷），不是指共同看護。註釋說『勞者』，就是指前面的二五德（兩種五德）。《伽論》允許給予其他僧眾。沙彌的六物在後面有用，所以必須全部給予。根據下面的義理來決定共同看護。『與究竟者』是指前後輪流看護直到結束。『屏分』是指賞賜為首的人，讓他們自己分配。接下來闡明留下和交付。『亦可等者』，因為身體沒有出現，無法進行羯磨（僧團的會議），所以讓白眾（未受具足戒的僧眾）直接和合，等待回來。『若下』區分合格的賞賜，因為捨棄自己修道，遠道而來互相幫助。《伽論》雖然不是夏季的規定，但頗能體現懷慈之心。時節中...

【English Translation】 English version In the Sanghika (monastic community), initially, those who are unsuitable are screened out. Those who seek happiness only for themselves are excluded because they do not benefit others. Those who make a living through wrong livelihood (deceptive means) are also excluded. Next, it clarifies the rewards for those who are suitable. When giving items, first distinguish between superiors and inferiors. 'The Vinaya does not discuss' refers to unclear provisions in the text. 'If one does not know, etc.' means to decide according to the principle. This mainly refers to those who have many clothes. If the three necessities (clothing, food, and shelter) are lacking, then provide assistance. 'Dasasong' below explains the need for detailed examination. 'First ask' means to inquire of the patient when caring for them. 'Not believing' means that the caregiver is unreliable. 'Sa' below explains the overlapping of clothes. 'Not piercing, not entering' is because they are not part of a single unit. 'The Fourth Division Vinaya' below indicates the number of items. There are differences in taking out and putting in water filter bags and needle cases. Whatever one has on hand is acceptable; utensils, packages, bags, etc., all belong to the six items (the six essential possessions of a Bhikkhu). All can be used to reward those who have worked hard. Next, distinguish between those who have and those who lack. The first sentence, 'Give completely,' and the following three sentences, 'Give partially,' all require measurement, so they must be discussed. If one has virtue but lacks items, or if the six items are insufficient, then give according to what is available. If there is nothing at all, then give other items. If both virtue and items are lacking, then either do not give, or give a small amount of remaining clothing. If virtue is lacking but items are available, it involves whether or not to give. Therefore, it is specifically stated below that because human nature is different, it is difficult to be perfect. Or reduce the items, but not slightly. Even if virtue is slightly lacking, and a full reward is given, there is no harm in principle, so it is said, 'Also, it is necessary to give preferential treatment,' meaning to give more. 'And' below gives a general explanation of harmonious giving. If both virtue and items are present, one must first reward those who have worked hard. For those who do not have all the requirements, either give a small amount of items, which should be given directly according to the principle. It must be given after the robe distribution ceremony. The word 'beg' is pronounced in the 'departing' tone, and 'min' is explained as rapid, meaning do not delay. 'Or can' may be a misspelling of the word 'allow'. When selecting people, first distinguish those who care for the sick. It applies to the seven assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika), not referring to joint care. The commentary says 'those who labor' refers to the previous two five virtues (two types of five virtues). The 'Galu' allows giving to other Sangha members. The six items of the Sramanera are useful later, so they must be given completely. Decide on joint care according to the following principle. 'Giving to the end' means taking turns caring for each other until the end. 'Screening and dividing' means rewarding the leader and letting them distribute it themselves. Next, clarify leaving and delivering. 'Also can, etc.' because the body has not appeared, it is impossible to perform Karma (Sangha meeting), so let the white assembly (Sangha members who have not received full ordination) directly harmonize and wait for their return. 'If below' distinguishes qualified rewards, because they abandon themselves to cultivate the Way and come from afar to help each other. Although the 'Galu' is not a summer regulation, it quite embodies compassion. In the seasons...

初科。共行弟子或稟戒或依止。師資相濟七種共行如上卷中。舍利即死屍。次科十誦尸去後謂葬訖也。在異處者離尸邊也。母論同之。然準上文即后皆得。而母論有序是可行之。第九集財中。不勝舉謂重大者不必現前。須歷帳者無論大小現不現物。皆須錄示至僧集時先令維那打槌披讀。加法中五人已上。行法整足故別明之。處判中次科注中據律合牒六物。上文但云若衣非衣。蓋準多論容不集故。彼云。三衣在余處者索來此賞。若此德不具則隨彼分等。母論亦爾。判物中有三。先問有三。一問負債。二問囑授。三問同活。應令一人答其有無。次判輕重。如上分者即應對僧逐物提示重輕之意然後各著一處。三索送喪物。三唱還者應先告僧。若千件數津送亡者。此是看病者物將替入法應須還波。唱云。大德僧聽僧今持此衣還某甲比丘(三說)。若無謂不將亡物送喪也。賞勞中初科前標合賞。今下次辨須否。初斥時對問。以答具不具二皆不便。俗所恥者論語顏子云。愿無伐善(謂自稱己德)。與下顯今不須。律云。即引結說戒堂文故云結不結也。此明賞給由僧不必須問。次科上座告者即獎飾之意。看病謙者不自伐也。僧抑伏者上座應云。此佛嚴制不在辭遜。當受羯磨便即互跪。羯磨中四處牒緣。皆不同者由物不定意令隨故如前

【現代漢語翻譯】現代漢語譯本初科（第一部分）。共同修行的弟子或者稟告戒律，或者依靠止住。師父和弟子互相幫助的七種共同修行，如上卷中所述。舍利（Śarīra）即死屍。次科（第二部分）《十誦律》中說屍體離開后，指的是埋葬完畢。在異處的人，是離開屍體旁邊的人。母論（Mātṛka）的觀點相同。然而，根據上文，即屍體埋葬后都可以。而母論有次序，是可以實行的。第九集財中（第九部分，關於收集財物）。不勝舉，指的是重大的財物不必都拿到面前。需要經過賬目記錄的，無論大小，無論財物是否在眼前，都需要記錄並展示，到僧團集會時，先讓維那（Karmadāna，執事僧）敲槌，然後宣讀。加法中（關於增加僧眾），五人以上，行法才算完整，所以特別說明。處判中（關於處理判決），次科的註釋中說，根據戒律，應該登記六種物品。上文只是說如果衣服不是衣服（指不合規的衣服）。大概是根據《多論》（Vibhaṣā）允許不聚集的緣故。彼論（指《多論》）說：『三衣（Tricīvara）在其他地方的，索取來這裡賞賜。』如果此德（指功德）不具備，那麼就按照他們的功德平等分配。母論也是這樣。判物中（關於判決財物）有三種情況。先問有三種情況：一問是否負債，二問是否有遺囑，三問是否與人共同生活。應該讓一個人回答這些情況的有無。其次是判斷輕重。如上文所說，分財物的人應該對僧眾逐一說明財物的輕重，然後各自放在一個地方。三是索取送葬的物品。三唱還，應該先告訴僧眾。如果有成千上萬件物品運送給死者，這是看病的人的物品，將要代替死者進入佛法，應該歸還。唱誦說：『大德僧聽，僧眾現在將這件衣服歸還給某甲比丘（重複三次）。』如果沒有，就是不將死者的物品送去送葬。賞勞中（關於賞賜勞作），初科（第一部分）前面標明應該賞賜。今下（現在）辨別是否需要賞賜。首先是斥責，如果直接問，回答具備或不具備都不方便。世俗所恥辱的，《論語·顏淵》說：『愿無伐善（不要自誇自己的優點）。』與下文顯示現在不需要。戒律說：『即引用結說戒堂文，所以說結不結。』這說明賞賜由僧眾決定，不必須詢問。次科（第二部分）上座（長老）告知，是獎賞讚揚的意思。看病的人謙虛，是不自誇。僧眾壓制，上座應該說：『這是佛的嚴格規定，不在於辭讓。』應當接受羯磨（Karma，僧事決議），然後互相跪下。羯磨中（羯磨儀式中）四處陳述緣由，都不同，是因為財物不固定，意思是讓羯磨隨著情況而定，如前所述。

【English Translation】 English version First section. Disciples practicing together either receive precepts or rely on a preceptor. The seven types of shared practices between teacher and disciple are as described in the previous volume. Śarīra (舍利) refers to a corpse. The next section, according to the Sarvāstivāda-vinaya (十誦律), 'after the corpse is gone' means after the burial is complete. 'Those in different places' refers to those away from the corpse. The Mātṛka (母論) agrees. However, according to the previous text, it is permissible after the burial. And the Mātṛka has an order, so it can be implemented. In the ninth section, 'Collecting Property,' 'cannot be fully listed' means that significant items do not necessarily need to be brought forward. Items that need to be accounted for, regardless of size or whether they are present, must be recorded and shown. When the Sangha gathers, the Karmadāna (維那) first strikes the gavel and then reads the list. In the section on 'Adding Monks,' it is specified that five or more monks are required for the practice to be complete. In the section on 'Judgment of Location,' the commentary in the next section states that according to the Vinaya, six items should be registered. The previous text only mentions 'if the robe is not a robe' (referring to non-compliant robes), probably because the Vibhaṣā (多論) allows for non-gathering. That text says, 'If the three robes (Tricīvara, 三衣) are in other places, request them to be brought here for reward.' If this virtue (功德) is not present, then distribute them equally according to their merits. The Mātṛka is the same. In the section on 'Judging Property,' there are three situations. First, there are three questions: first, whether there are debts; second, whether there are instructions; and third, whether there is cohabitation. One person should answer whether these situations exist or not. Second, judge the weight. As mentioned above, the person distributing the property should explain the weight of the items to the Sangha one by one, and then place them in separate locations. Third, request items for the funeral. The 'three proclamations of return' should first inform the Sangha. If there are thousands of items being sent to the deceased, and these are the items of the caregiver, which will replace the deceased in entering the Dharma, they should be returned. The proclamation says, 'Venerable Sangha, listen, the Sangha now returns this robe to Bhikṣu so-and-so (repeated three times).' If there is nothing, it means that the deceased's items are not being sent for the funeral. In the section on 'Rewarding Labor,' the first section indicates that rewards should be given. Now, it is determined whether rewards are necessary. First, there is criticism; if asked directly, it is inconvenient to answer whether it is complete or incomplete. What is shameful in the world, the Analects of Confucius, Yan Yuan, says, 'Wish not to boast of goodness (do not boast of your own merits).' The following text shows that it is not needed now. The Vinaya says, 'That is, quoting the text of the Jie Shuojietang (結說戒堂), so it says Jie Bu Jie (結不結).' This shows that the reward is decided by the Sangha and does not need to be asked. The next section, the senior monk (上座) informs, which means praise and commendation. The person caring for the sick is humble and does not boast. The Sangha suppresses, and the senior monk should say, 'This is the strict rule of the Buddha, not in the words of resignation.' The Karma (羯磨) should be accepted, and then they should kneel to each other. In the Karma (羯磨) ceremony, the reasons stated in the four places are different because the property is not fixed, meaning that the Karma should be determined according to the situation, as before.

注中。后注從物名相多少。尋文可知。次差人中初科前標示律文。今下準用時事。注羯磨云。有人存三番作法。此思文未了(一差人二付衣三分次律云。持衣與一比丘令白二分。然律即指付分一法彼謂有二。故是未了)。亦有存二番法者(一差人二付分。古記謂是口差今家即者非也)。今鈔所用即一番法者以口差人但作付分故不作差法。反上律文故云違法。知事則本由公選。口差則亦顯眾和故云通得。間。既云違法何不白二差之。答。律雖明制不出法。故諸家所立並是意裁。今家不行恐成專擅(作行事策者亦妄出法。古記相㳂雷同引用都迷聖旨)。即注羯磨云。今準律文具含付分二法。余無故不出是也。若爾違法即應有過。答。律既不出非故不行。況知事口差通和義顯理應無過。次科初總示。持律者即指五德。以瞻病德缺及沙彌分法不行賞勞。作分衣羯磨已直爾處分故令先知方可作法。多下別釋初釋具德。注中上句明彼得分普該十方故。下句顯此分賞隨與少物故。三五肘外應白僧者由是長物不合持賞。復連法衣不可截去白僧。和與彼此通成。十下次釋沙彌。前引僧祇望入和尚故是直分。沙彌自物羯磨同僧。乃據十誦意令準用。故此引之。本部羯磨唯有大僧。付分法中初科注中示法所出。律中賞勞法下注云。若僧中羯磨

【現代漢語翻譯】注中。後面的註釋是從物品名稱和數量的角度進行說明。仔細閱讀原文就可以理解。接下來是關於差人（委派人員）的部分，首先標明了律文。現在根據實際情況進行應用。註釋羯磨（羯磨，佛教儀式）中說，有人堅持三次作法，這是對思文（思文，思考和理解）的理解不夠透徹（第一次是委派人員，第二次是交付衣物，第三次是按照律文進行分配。律文中說，將衣物交給一位比丘，讓他進行白二羯磨。然而，律文指的是交付分配這一法，他們認為有兩次，所以說理解不夠透徹）。也有人堅持兩次作法（第一次是委派人員，第二次是交付分配。古記認為是口頭委派，現在的人認為不是）。現在《鈔》所採用的是一次作法，因為口頭委派人員只是作為交付分配，所以不進行委派的作法。這與律文相反，所以說是違法。知事（知事，寺院管理者）本來是由公眾選舉產生。口頭委派也顯示了大眾的和合，所以說是可以通融的。問：既然說是違法，為什麼不進行白二羯磨來委派呢？答：律文雖然明確規定，但沒有給出具體的方法。所以各家所設立的都是自己的理解。現在我們不這樣做，是害怕形成專斷（那些編寫行事策的人也隨意編造方法，古記相互抄襲，引用，完全迷惑了聖旨）。註釋羯磨中說，現在根據律文，包含了交付和分配兩種方法。其餘的沒有原因就不採用。如果這樣，違法就應該有過失。答：律文沒有明確規定，不是故意不執行。況且知事口頭委派，通融和合的意義明顯，理應沒有過失。接下來是科目的開始，總的說明。持律者指的是具備五德（五德，五種美德的比丘）。因為瞻病德（瞻病德，照顧病人的美德）缺失，以及沙彌（沙彌，佛教出家男子）的分配方法沒有執行，所以不能進行賞勞。在進行分衣羯磨后，直接進行處分，所以要先知道才能進行作法。多下是分別解釋，首先解釋具備美德的人。註釋中，上一句說明他們得分是普遍涵蓋十方的。下一句顯示這種分配賞賜是隨著給予少量物品而進行的。超過三五肘的物品應該稟告僧眾，因為這是長物（長物，貴重物品），不適合用來賞賜。再加上法衣（法衣，僧侶的服裝）不可截斷，要稟告僧眾，和合給予，彼此都能接受。接下來是解釋沙彌。前面引用《僧祇律》，希望加入和尚，所以是直接分配。沙彌自己的物品，羯磨與僧眾相同。這是根據《十誦律》的意思，讓他們參照使用。所以這裡引用了它。本部羯磨只有大僧（大僧，成年比丘）。在交付分配的方法中，首先在註釋中說明了方法的出處。《律》中賞勞法下的註釋說，如果在僧眾中進行羯磨

【English Translation】 In the commentary. The subsequent commentary explains from the perspective of the names and quantities of items. It can be understood by carefully reading the original text. Next is the section on 'Chairen' (委派人員, assigned personnel), first indicating the Vinaya text. Now it is applied according to the actual situation. The commentary in the Karma (羯磨, Buddhist ritual) says that some people insist on performing the procedure three times, which shows an incomplete understanding of 'Siwen' (思文, thinking and understanding) (the first time is assigning personnel, the second time is delivering clothing, and the third time is distributing according to the Vinaya. The Vinaya says to give the clothing to a Bhikkhu and have him perform Bai-er Karma. However, the Vinaya refers to the method of delivery and distribution as one, and they think there are two, so it is said that the understanding is incomplete). Some people also insist on performing the procedure twice (the first time is assigning personnel, and the second time is delivering and distributing. Ancient records consider it oral assignment, but modern people do not think so). Now, the 'Chao' (鈔, commentary) uses the one-time procedure, because oral assignment of personnel is only for delivery and distribution, so the assignment procedure is not performed. This is contrary to the Vinaya, so it is said to be illegal. The 'Zhishi' (知事, monastery manager) is originally elected by the public. Oral assignment also shows the harmony of the Sangha, so it is said to be acceptable. Question: Since it is said to be illegal, why not perform Bai-er Karma to assign it? Answer: Although the Vinaya clearly stipulates it, it does not give a specific method. Therefore, what each school establishes is their own understanding. We do not do this now because we are afraid of forming a monopoly (those who write the 'Xingshi Ce' (行事策, procedural strategies) also arbitrarily fabricate methods, ancient records plagiarize each other, quoting, completely confusing the holy will). The commentary in the Karma says that now, according to the Vinaya, it contains the two methods of delivery and distribution. The rest are not used without reason. If so, violating the law should be a fault. Answer: The Vinaya does not clearly stipulate it, and it is not intentionally not implemented. Moreover, the oral assignment of the 'Zhishi', the meaning of reconciliation and harmony is obvious, and there should be no fault. Next is the beginning of the subject, a general explanation. 'Chilvzhe' (持律者, Vinaya holders) refers to those with the five virtues (五德, five virtues of a Bhikkhu). Because the 'Zhanbingde' (瞻病德, virtue of caring for the sick) is missing, and the distribution method for 'Shami' (沙彌, Buddhist novice monk) is not implemented, so there can be no reward. After performing the clothing distribution Karma, directly dispose of it, so you must know it first before performing the procedure. 'Duo Xia' (多下, the following) is a separate explanation, first explaining those with virtues. In the commentary, the previous sentence explains that their score covers all ten directions. The next sentence shows that this distribution of rewards is done by giving a small amount of items. Items exceeding three or five elbows should be reported to the Sangha, because this is a 'Changwu' (長物, valuable item), which is not suitable for rewarding. In addition, the 'Fayi' (法衣, monastic robe) cannot be cut off, and it must be reported to the Sangha, and given in harmony, so that both parties can accept it. Next is the explanation of 'Shami'. The previous quote from the 'Sengqi Vinaya' hopes to join the abbot, so it is a direct distribution. The 'Karma' of 'Shami's' own items is the same as that of the Sangha. This is based on the meaning of the 'Ten Recitation Vinaya', so let them refer to it. The Karma of this department only has 'Daseng' (大僧, fully ordained monks). In the method of delivery and distribution, the commentary first explains the source of the method. The commentary under the reward law in the 'Vinaya' says that if Karma is performed in the Sangha

差一人分亡者衣物。羯磨與此無異唯益一句。僧與某甲比丘衣某甲當還與僧白如是(已上律注)。彼但例指故云不具。或可賞法緣中自牒六物。又不云若衣非衣等。用有不便故準后法。羯磨中誰諸長老忍下多牒緣十五字。僧下又多今字。準諸羯磨比之定是傳訛。義須刪去。或當秉御不須謹誦。大僧物中初科作上法已限人。已定五德潛數人數打捶白眾。已於籌物上各據字號先行籌已。然後以籌對物付之。二中初與無衣。猶善下令隨付。實難注令折破。最為精要宜準行之。三中初勸依教。此下次顯功深。不下遮余用。縱設謂設齋等。四中留物公私兩判。私緣囑授亦不開與。次沙彌中等興同僧分也。四中與一謂僧一分。四破分之。準應白捶一同僧式。五中與一準上亦然凈人不可預眾。應白僧已屏處付之。若下示制。疏即業疏。鈔即義鈔文逸。二中記數謂知僧多少。品即量也。三中初示教所不許。今下斥世非法。初正斥顏厚謂無羞色也。佛下示意。今下重責。惟即思惟。始終謂生死。悛改也。望下深勉。四人法中初示僧位。衣下明賞勞。口和者準羯磨。云。諸大德憶念今持此亡比丘某甲衣缽(坐具等物)。與某甲看病比丘(三說)。餘下正分衣。準注羯磨四句成白。云。大德僧聽若僧時到僧忍聽某甲比丘命過所有衣物現前僧應

【現代漢語翻譯】現代漢語譯本差一人分亡者衣物（死者遺物）。羯磨（佛教儀式）與此無異，唯增加一句。僧團將某甲比丘的衣服給某甲，某甲應當歸還給僧團，白如是（以上律注）。彼處只是舉例說明，所以說不完整。或許可以在賞法緣中自己列出六物（比丘的六種必需品）。而且沒有說『若是衣或非衣』等等。因為使用不方便，所以參照後面的方法。羯磨中，『誰諸長老忍』（誰是能夠忍受的長老）下面多列舉緣由十五字。『僧』字下面又多了一個『今』字。參照各種羯磨對比，一定是傳抄錯誤，應該刪除。或許應當秉持，不必拘泥於誦讀。大僧物中，最初的部分作為上法已經限制了人數。已經確定了五德（持戒、多聞、智慧、慚愧、忍辱）潛數人數，打籌碼，告知大眾。已經在籌物上各自根據字號先行籌碼，然後用籌碼對應物品交付。第二部分中，最初給予沒有衣服的人。『猶善』（仍然很好）下令隨之交付。實在難以註釋令其折破。這是最精要的，應該按照這個執行。第三部分中，最初勸導依照教義。『此下』（這下面）顯示功德深厚。『不下』（不在下面）禁止其他用途。即使假設說設齋等等。第四部分中，留下物品公私分明。私事囑託也不可以給予。其次，沙彌（小和尚）等同於僧團分配。第四部分中，給予一份是指僧團的一份。分成四份。按照規定，應該白槌（敲槌）如同僧團的儀式。第五部分中，給予一份也和上面一樣。凈人（寺院中的雜役）不可以預先參與分配。應該告知僧團后，在屏處交付。『若下』（如果下面）表示制度。疏就是業疏，鈔就是義鈔，文字遺失。第二部分中，記數是指知道僧人的多少。品就是衡量。第三部分中，最初表示教義所不允許的。『今下』（現在下面）斥責世俗的非法行為。最初直接斥責顏厚，意思是無恥。『佛下』（佛下面）示意。『今下』（現在下面）再次責備。『惟』就是思惟（思考）。始終是指生死。悛改也是指悔改。『望下』（希望下面）是深刻的勉勵。四人法中，最初表示僧人的地位。『衣下』（衣服下面）說明賞賜勞苦。『口和者』（口頭贊同的人）參照羯磨，說：『諸位大德憶念，現在將這位亡故比丘某甲的衣缽（坐具等物），給予看病的比丘某甲（說三遍）。』其餘的下面正式分配衣服。按照註釋，羯磨四句成為白，說：『大德僧聽，如果僧團時機成熟，僧團允許，某甲比丘命終后所有的衣物，現在僧團應該……』

【English Translation】 English version Distributing the deceased's belongings requires one person. The Karma (Buddhist ritual) is no different from this, only adding one sentence. The Sangha (monastic community) gives the clothes of Bhikshu (monk) Moujia to Moujia, and Moujia should return them to the Sangha, informing them thus (as noted in the Vinaya). That place only provides an example, so it is said to be incomplete. Perhaps one can list the six items (the six necessities of a Bhikshu) oneself in the context of rewarding Dharma affinity. Moreover, it doesn't say 'whether it is clothing or not clothing' and so on. Because it is inconvenient to use, refer to the later method. In the Karma, 'Who are the elders who can endure' lists fifteen characters of reasons below. The character 'now' is added below the character 'Sangha'. Comparing various Karmas, it must be a transcription error and should be deleted. Perhaps one should uphold it and not be rigid in reciting it. Among the belongings of the great Sangha, the initial part, as the upper method, has already limited the number of people. The number of people with the five virtues (observance of precepts, extensive learning, wisdom, shame, and forbearance) has been determined, tokens are cast, and the public is informed. Tokens have already been cast according to the character numbers on the items, and then the items are delivered according to the tokens. In the second part, initially give to those who have no clothes. 'Still good' orders to deliver accordingly. It is really difficult to annotate to break it. This is the most essential and should be implemented accordingly. In the third part, initially advise to follow the teachings. 'Below this' shows the depth of merit. 'Not below' prohibits other uses. Even if it is assumed to be offering a vegetarian feast, etc. In the fourth part, leaving items is clear in public and private matters. Private entrustments cannot be given either. Secondly, Shramaneras (novice monks) are the same as the Sangha's distribution. In the fourth part, giving one share means one share of the Sangha. Divide into four shares. According to the regulations, the gavel should be struck like the Sangha's ceremony. In the fifth part, giving one share is also the same as above. Laypeople (temple servants) cannot participate in the distribution in advance. The Sangha should be informed and then delivered in a secluded place. 'Below if' indicates the system. Commentary is the Karma commentary, and notes are the meaning commentary, and the text is lost. In the second part, counting means knowing how many monks there are. The item is the measurement. In the third part, initially it indicates what is not allowed by the teachings. 'Now below' rebukes the illegal behavior of the world. Initially, it directly rebukes the thick-faced, meaning shameless. 'Below Buddha' indicates the intention. 'Now below' rebukes again. 'Only' is thinking. The beginning and the end refer to birth and death. Repentance also refers to repentance. 'Below hope' is a deep encouragement. Among the four-person Dharma, initially it indicates the status of the Sangha. 'Below clothing' explains the reward for labor. 'Those who agree verbally' refer to the Karma, saying: 'Dear virtuous ones, remember now to give the robe and bowl (sitting cloth, etc.) of this deceased Bhikshu Moujia to the Bhikshu Moujia who took care of him (say three times).' Below the rest, the clothes are formally distributed. According to the notes, the four sentences of the Karma become white, saying: 'Dear Sangha, listen, if the Sangha's time is ripe, the Sangha allows, all the belongings of Bhikshu Moujia after his death, now the Sangha should...'

分白如是(準或合須牒本云僧今分是衣物)。羯磨云。大德僧聽比丘某甲命過所有衣物現前僧應分(準前牒本)。誰諸長老忍僧分是衣物者默然等。結詞云。僧已忍分是衣物竟等(此依母論出法改正不妨)。作此下示改法。未入手者明入手已則不須改。更共作法者改從五人法也。注中引類顯上須改。準非時施中本亦直分。因客比丘數數來分衣疲極。佛言。應差一人令分。今無人故依論直分。後有人來類彼須改。有下證成。對首有二。初三人法彼此相語故云展轉。二人口和但除諸字。次二人法不出詞句。應云。大德此亡比丘衣缽(坐具等物)。與大德看病賞勞指分法如上。但除上二字。四分下會同本律。但出對首之法不論賞勞故云直明等。文如論者即同上引。心念中初示緣。此下出法即須口陳非謂默然。作下明重分須不。若三說已決作己想。或手執捉即為入己。如注所顯。若不爾者有來須分。四分下引類。律文續云。更有餘比丘來不應分與。同上通之。問非衣中戒疏云。昔云。如幡蓋等。有云。如革屣缽囊等此亦非也。又相傳云帽襪之類。古多局解故問通之。答中初句通標。文下引示。今下正答。通而述者即上所牒或未成衣財或僧尼互望皆可收之。故云彼比俱攝也。十中初科前明有守掌又二。初明有住處。若亡下次明無

【現代漢語翻譯】現代漢語譯本分白如是（按照或符合須牒本所說，僧眾現在分的是衣物）。羯磨（karma，業）說：『大德僧眾請聽，比丘某甲（姓名）命終，所有衣物，現前僧眾應當分（按照之前的牒本）。』哪位長老贊同僧眾分這些衣物，就請默然等。結詞說：『僧眾已經贊同分這些衣物完畢』等（這依據《母論》而出，改正方法不妨礙）。以下說明改正方法。未入手的，說明入手；已經入手的，則不需要改正。再共同作法的，改正為五人法。註釋中引用的例子顯示上面需要改正。按照非時施（非規定時間佈施）的例子，本來也是直接分的。因為客比丘（雲遊僧）屢次來分衣物，感到疲憊。佛說：『應該差遣一人來分。』現在沒有人，所以依據論典直接分。以後有人來，類似情況需要改正。下面有證據證明。對首法（在兩人或三人面前進行的儀式）有兩種。最初的三人法，彼此互相說話，所以說是『展轉』。兩人說法時，口頭表達，但省略『諸』字。其次是二人法，不念誦詞句。應該說：『大德，這位亡故比丘的衣缽（坐具等物），請大德看病賞勞，按照上面的方法指派分配。』但省略『上二字』。《四分律》下面會同本律。只說對首之法，不論賞勞，所以說是『直明』等。文句如同論典所說，就和上面引用的相同。心念中，首先說明緣由。下面說明方法，必須口頭陳述，不是說默然。說明重分是否需要。如果三說已經決定，就作已經屬於自己的想法。或者手執捉，就認為是已經歸自己所有，如註釋所顯示。如果不這樣，有人來還需要分。《四分律》下面引用例子。律文接著說：『如果還有其他比丘來，不應該分給。』和上面貫通。問：非衣（不是僧衣）中，《戒疏》說：『以前說，如幡蓋等。』有人說：『如革屣（鞋子）缽囊等，這也是不對的。』又相傳說是帽子襪子之類。古代大多侷限地解釋，所以提問來貫通。答：第一句是總的標示。文句下面引用說明。現在正式回答。貫通而敘述的是上面所說的，或者未完成的衣物財產，或者僧尼互相希望得到，都可以收取。所以說是『彼此都包括』。十中，首先說明有守護掌管，又有兩種。首先說明有住處。如果亡故后...

【English Translation】 English version 'Fen Bai Ru Shi' (According to or conforming to what the 'Die Ben' says, the Sangha is now dividing clothing). The Karma (action, deed) says: 'Venerable Sangha, please listen, Bhikshu (monk) so-and-so has passed away, and all his belongings should be divided by the present Sangha (according to the previous 'Die Ben').' Whoever among the elders agrees to the Sangha dividing these belongings, please remain silent, etc. The concluding statement says: 'The Sangha has already agreed to divide these belongings,' etc. (This is based on the 'Mother Treatise' and the method of correction does not hinder). The following explains the method of correction. For those not yet in possession, explain how to take possession; for those already in possession, there is no need to correct. If performing the Dharma together again, correct to the five-person Dharma. The examples cited in the commentary show that the above needs to be corrected. According to the example of untimely giving (giving at a non-prescribed time), it was originally divided directly. Because guest Bhikshus (wandering monks) repeatedly came to divide clothing, they felt exhausted. The Buddha said: 'One person should be appointed to divide.' Now there is no one, so divide directly according to the treatise. If someone comes later, a similar situation needs to be corrected. There is evidence below to prove it. The 'Dui Shou' Dharma (a ritual performed in front of two or three people) has two types. The initial three-person Dharma involves speaking to each other, so it is called 'passing on'. When two people speak the Dharma, they express it verbally, but omit the word 'Zhu'. The second is the two-person Dharma, which does not recite phrases. It should be said: 'Venerable, this deceased Bhikshu's robe and bowl (sitting mat, etc.), please, Venerable, consider the reward for medical care and assign the distribution according to the above method.' But omit the 'above two words'. The 'Four-Part Vinaya' below will agree with this Vinaya. It only speaks of the 'Dui Shou' Dharma, regardless of rewards, so it is called 'directly stating', etc. The wording is the same as quoted above. In the mind, first explain the reason. The following explains the method, which must be stated verbally, not silently. Explain whether redistribution is needed. If the three statements have been decided, then think of it as already belonging to oneself. Or if one holds it in hand, it is considered to be already in one's possession, as the commentary shows. If not, someone will come and still need to divide it. The 'Four-Part Vinaya' below cites an example. The Vinaya text continues: 'If there are other Bhikshus who come, they should not be given a share.' Connect it with the above. Question: In 'non-clothing', the 'Precept Commentary' says: 'In the past, it was said, such as banners and canopies.' Some say: 'Such as leather shoes, bowl bags, etc., this is also incorrect.' It is also said that it is hats and socks. In ancient times, most people interpreted it narrowly, so ask to connect it. Answer: The first sentence is a general indication. The text below quotes an explanation. Now give a formal answer. What is connected and narrated is what was said above, or unfinished clothing property, or monks and nuns who wish to obtain it, can be collected. So it is said that 'both are included'. Among the ten, first explain that there is a guardian in charge, and there are two types. First, explain that there is a residence. If after death...

住處。家人即俗侍者不得尼者顯是僧物。故不與近寺者明有本處。故注云僧法。即眾行羯磨若無下後明無守掌。白衣家中初文可解。次科前明本眾各取。不同得施二部共分。當下次明當部不行羯磨。重物隨遠近者近有伽藍則攝入常住。無則隨彼五眾攝歸本寺。三中初明五眾取法。必約執捉作意以為得限。縱下次明俗人不還。盜僧成就即彼俗人已成盜業。故若彼俗士從勸還僧即同得施。故注示之。同界集中初明持出別受。準似界外受之。但犯越者即成分衣。但乖法故注引四分例決不成。即盜僧物。若下次明羯磨。限約在前入界作法重分。已后入者不須與分。下引律證可知。釋疑中初問以物屬當界不合出外。教文互見故問通之。答中初正答。言難分者或在本處多人往還叢雜難辨。別擇靜處故須唱令白僧令知。此即許出界外。十誦將僧得施物出界犯吉。亡物準同故云結犯。注中和會上科出界別受犯越之文。十誦下明僧尼互索亦顯攝歸本界。注中所簡比上諸文。次問以物入界即屬此處。意疑外人不可受故。答中二意。一以不知知則不許。二以同法歸界同分非私屬故。

四分律行事鈔資持記下一

四分律行事鈔資持記下二

釋四藥篇

四藥者攝盡一切所食之物。對治新故二種之病。通名為藥。受兼手口

【現代漢語翻譯】現代漢語譯本住處。家人，也就是俗家侍者，不得拿走尼姑的財物，因為那些顯然是僧團的財物。所以不給住在寺院附近的人，是因為明確有其所屬的寺院。因此註釋說，這是僧團的規矩。也就是大眾共同進行的羯磨（Karma，業，行動），如果沒有，下文會說明沒有掌管的人。白衣（在家居士）家中的情況，最初的文字就可以解釋。接下來的部分，前面說明本寺僧眾各自取用，不同於可以施捨給兩部僧眾共同分配的情況。下文將說明本寺僧眾不進行羯磨的情況。貴重物品根據距離遠近處理，距離近的有伽藍（Galan，寺院）就歸入常住（寺院公有財產），沒有就根據五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）歸回本寺。三種情況中，首先說明五眾取用財物，必須通過執持、作意（Manasikara，心理活動）等方式才能算作獲得。即使下文說明俗人不歸還，盜竊僧團財物的罪行也成立，也就是那個俗人已經犯了盜竊罪。所以如果那個俗人聽從勸告歸還僧團，就等同於接受了施捨。因此註釋說明了這一點。在同一戒律管轄範圍內，首先說明拿出財物另外接受。類似於在戒律管轄範圍外接受。只是觸犯了戒條，就構成了成分衣（僧侶的衣服）。只是不符合規矩，所以註釋引用《四分律》的例子來裁決，不能成立盜竊罪。如果下文說明羯磨（Karma，業，行動），限定在進入戒律管轄範圍前進行儀式重新分配。之後進入的人不需要參與分配。下文引用戒律證明可以知道。解釋疑問中，首先提問財物屬於本戒律管轄範圍，不應該拿出到外面。教義條文互相矛盾，所以提問來弄清楚。回答中，首先正面回答。說難以分配的情況，或者在本處人多往來，混雜難以分辨。選擇安靜的地方，所以需要宣告，告知僧眾。這就是允許拿出戒律管轄範圍外。十誦律將僧團獲得的施捨物拿出戒律管轄範圍，犯吉（輕罪）。丟失財物也按照這個標準，所以說犯戒。註釋中，結合上文拿出戒律管轄範圍外另外接受犯戒的條文。《十誦律》下文說明比丘和比丘尼互相索取，也顯示了要歸回本戒律管轄範圍。註釋中簡化了與上面各種條文的比較。其次提問財物進入戒律管轄範圍就屬於這裡。意思是懷疑外人不可以接受。回答中有兩種意思。一是如果不知道，知道了就不允許。二是由於同屬佛法，歸入戒律管轄範圍共同分配，不是私人的財產。

《四分律行事鈔資持記》下

《四分律行事鈔資持記》下二

解釋四藥篇

四藥，涵蓋了一切可以食用的東西，對治新病和舊病兩種疾病，統稱為藥。接受包括用手和用口。

【English Translation】 English version Residence. Family members, that is, lay attendants, must not take the property of nuns, because those are clearly the property of the Sangha (community of monks and nuns). Therefore, it is not given to those who live near the monastery, because it is clear that they have their own monastery. Therefore, the commentary says that this is the rule of the Sangha. That is, the Karma (action, deed) performed by the community together, if not, it will be explained later that there is no one in charge. The situation in the home of a layperson can be explained by the initial text. In the following section, it is explained earlier that the monks of this monastery take it for their own use, which is different from the situation where it can be given to the two Sanghas for common distribution. The following text will explain the situation where the monks of this monastery do not perform Karma (action, deed). Valuable items are handled according to the distance. If there is a Galan (monastery) nearby, it will be included in the permanent residence (property owned by the monastery). If not, it will be returned to the original monastery according to the five assemblies (Bhikkhus, Bhikkhunis, Samaneras, Samaneras, and Siksamana). Among the three situations, first explain that the five assemblies must take the property by holding, Manasikara (attention, advertence), etc., to be considered as acquired. Even if the following text explains that the layperson does not return it, the crime of stealing the property of the Sangha is established, that is, the layperson has committed theft. Therefore, if the layperson listens to the advice and returns it to the Sangha, it is equivalent to receiving alms. Therefore, the commentary explains this point. Within the same Vinaya (monastic discipline) jurisdiction, first explain that taking out the property and receiving it separately. Similar to receiving it outside the Vinaya jurisdiction. It is just that violating the precepts constitutes a Sanghati (monk's robe). It is just that it does not conform to the rules, so the commentary quotes the example of the Sarvastivada Vinaya to rule that theft cannot be established. If the following text explains Karma (action, deed), it is limited to performing the ceremony before entering the Vinaya jurisdiction to redistribute. Those who enter later do not need to participate in the distribution. The following quotation from the Vinaya proves that it can be known. In the explanation of doubts, first ask that the property belongs to this Vinaya jurisdiction and should not be taken out. The teachings contradict each other, so ask to clarify. In the answer, first answer positively. It is said that it is difficult to distribute, or there are many people coming and going in this place, and it is difficult to distinguish. Choose a quiet place, so you need to announce it to inform the Sangha. This is to allow it to be taken out of the Vinaya jurisdiction. The Ten Recitation Vinaya takes the alms obtained by the Sangha out of the Vinaya jurisdiction and commits a Dukkaṭa (minor offense). Losing property is also based on this standard, so it is said to be a violation of the precepts. In the commentary, combine the above text that taking it out of the Vinaya jurisdiction and receiving it separately violates the precepts. The following text of the Ten Recitation Vinaya explains that Bhikkhus and Bhikkhunis ask each other for it, which also shows that it should be returned to this Vinaya jurisdiction. The commentary simplifies the comparison with the above various texts. Secondly, ask that the property enters the Vinaya jurisdiction and belongs here. It means that it is suspected that outsiders cannot accept it. There are two meanings in the answer. One is that if you don't know, you won't allow it if you know. Second, because they belong to the same Dharma (teachings), they are included in the Vinaya jurisdiction for common distribution, not private property.

The Second Volume of the Commentary on the Conduct in the Sarvastivada Vinaya

Explanation of the Four Medicines Chapter

The four medicines cover everything that can be eaten, and treat both new and old diseases, collectively called medicine. Acceptance includes using hands and mouth.

俱該四藥。但時藥手口互塞。餘三並通。凈謂說凈。唯局七日。若論護凈作凈則通四藥。受凈二字從法為名。敘意中上二句敘功。命之延促宿因所招故云報命。資養存活即是支援。支謂相支拄也。次二句顯數對病據體不出此四。言下釋名並從時立。時藥中雲事順對上從且至中。是食時故法應對上聖教聽服不違教故。非時中時外即中后此示非時義也。七日中能謂功能以藥之力至七日故。盡形中初示名義。聽久服者即盡形也。次列三相后引論文別證第三。故今所加須期盡報。分章中分即科段。初示四體不得相濫。二即安藥之處。三明進啖離過。四凈生相。第五可知時藥中四分列正不正。粥通二食。稠稀分之。米粉糕糜並歸不正。細末所收僧祇蔓菁亦名蕪菁。即溫菘之類。又云北人名蔓菁(井星)薺(但禮)苨(奴禮)甘菜也。酒醋等並時漿攝。次揀魚肉引廢中。初示前廢教。涅槃下次引後製斷。爾前雖斷如楞伽等但通指其過。涅槃終窮正為開會故特引之出如來性品。初引廢前文。初二句立制次一句教觀厭。經云。如夫妻二人共攜一子同行曠野。險難根盡殺子而食垂淚而餐不得滋味。比丘亦爾。今若觀一切眾生肉如子之肉。作是想時必不貪食。夫下顯過患。大慈是佛心即於己他斷佛種故。水除空行者舉處攝物。沉潛飛走無所

不收。今食肉者由害彼命即彼怨仇。經下次引決前文。欲彰前教無諸過故。四生胎卵濕化。經云。為度眾生故示現食內而實不食。次楞伽中十過最須觀察。初恐食啖父母成惡逆。故梵網經云。一切男女皆是我父母。我生生無不從之受生。而殺而食者即殺我父母是也。二恐食其同類非仁心也。三謂禽畜交合精血所成腥臊穢物自內于口深可惡也。四者由多啖肉易其血氣。眾生聞之知是殺者。五即涅槃所謂斷大慈種也。六中由是愚癡不凈者所為。故有食啖無善名稱。七謂或持咒術必須精潔尚誡葷辛。何況血肉。八謂凡遇畜形即思其味故。九中三過。天報清凈所以捨棄。不習善法故多惡夢。身同畜氣故為虎狼所食。十謂由此相因遂啖同類。斑足王者其父遊獵至山染師子而生。人形斑足后紹王位。一日掌膳者闕肉。求得小兒肉以充之。王覺味殊。因敕常供。殺害既多。眾欲殺王。王變為飛行羅剎。十二年中常食人肉。申誡中初明過重如向列故。故下次明業深同屠殺故。引小中初科為一眾殺。而制七眾者以同沾佛戒意所通故。彼律得食三種凈肉。謂不見不聞不疑為我故殺者。是知雖云得食還同禁斷。下引四分其意益明。次科初明學戒。多不食者此指祖師之世奉持者耳。若今學戒食肉飲酒猶為細行。更行粗惡不足言之。中國學大乘者

【現代漢語翻譯】現代漢語譯本：不應接受（供養）。現在吃肉的人，因為傷害了其他生命，就與那些生命結下了怨仇。經文接下來引用的內容，是爲了彰顯之前的教導沒有過失。四生（sheng）（指胎生、卵生、濕生、化生）之中，經文說：『爲了度化眾生，（菩薩）示現吃肉，實際上並沒有吃。』接下來，《楞伽經》（Laṅkāvatāra Sūtra）中提到的十種過失最需要觀察。第一，恐怕吃了父母的肉，犯下惡逆之罪。所以《梵網經》（Brahma's Net Sutra）說：『一切男女都是我的父母，我生生世世沒有不是從他們那裡受生的。殺害並吃他們，就是殺害我的父母。』第二，恐怕吃了同類的肉，這不仁慈。第三，禽畜交合，精血所成，腥臊污穢，自己吃進嘴裡，實在令人厭惡。第四，因為多吃肉，容易改變血氣。眾生聞到氣味，就知道是殺生的人。第五，就是《涅槃經》（Nirvana Sutra）所說的斷絕大慈悲的種子。第六，這是愚癡不乾淨的人才會做的事，所以吃了肉，沒有好的名聲。第七，即使是持咒的人，必須精進潔凈，尚且要戒除葷腥，更何況是血肉。第八，凡是遇到畜生的形狀，就想到它的味道。第九，有三種過失，天人清凈的福報因此捨棄，不學習善法，所以多做惡夢，身體和畜生一樣有腥臊氣味，所以會被虎狼吃掉。第十，因為這種相互因果的關係，最終會吃掉同類。斑足王（Kalmāṣapāda）的父親遊獵到山上，被染污的母獅所生。人形斑足，後來繼承王位。一天，掌管膳食的人缺少肉，找到小孩的肉來充數。國王覺得味道不同尋常，於是命令經常供應。殺害的生命多了，眾人想要殺掉國王。國王變成了飛行的羅剎（Rākṣasa），十二年中經常吃人肉。申誡中，首先說明過失嚴重，就像上面列舉的那樣。所以接下來說明業障深重，和屠殺一樣。引用的小乘戒律中，首先規定為大眾殺生，而制定七眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）戒律，是因為大家共同遵守佛陀的戒律，意義是相通的。他們（小乘）的戒律允許吃三種凈肉，就是沒有看見、沒有聽見、沒有懷疑是為我而殺的。由此可知，雖然說是可以吃，實際上和禁止沒有區別。下面引用《四分律》（Dharmaguptaka Vinaya），意思更加明顯。接下來一段說明學習戒律，多數人不吃肉，這裡指的是祖師的時代，奉持戒律的人。如果現在學習戒律，吃肉喝酒，還認為是小事，再做粗暴惡劣的事情，就不值得說了。中國的學大乘的人。

【English Translation】 English version: One should not accept (offerings). Those who eat meat now, because they harm other lives, create enmity with those lives. The following passage is quoted to highlight that the previous teachings have no faults. Among the four types of birth (caturyoni) (referring to womb-born, egg-born, moisture-born, and transformation-born), the sutra says: 'In order to liberate sentient beings, (Bodhisattvas) appear to eat meat, but in reality, they do not eat.' Next, the ten faults mentioned in the Laṅkāvatāra Sūtra are most important to observe. First, fearing that one might eat the flesh of one's parents, committing the sin of heinous offense. Therefore, the Brahma's Net Sutra says: 'All men and women are my parents; in every life, I am born from them. To kill and eat them is to kill my parents.' Second, fearing that one might eat the flesh of one's own kind, which is unkind. Third, the mating of birds and animals, formed from essence and blood, is a foul and filthy substance, and to put it in one's mouth is truly disgusting. Fourth, because eating too much meat easily changes one's blood and energy. When sentient beings smell it, they know that one is a killer. Fifth, it is what the Nirvana Sutra calls cutting off the seed of great compassion. Sixth, this is what foolish and unclean people do, so eating meat does not bring good reputation. Seventh, even those who hold mantras must be diligent and clean, and should abstain from pungent and strong-smelling foods, let alone flesh and blood. Eighth, whenever one encounters the form of an animal, one thinks of its taste. Ninth, there are three faults: the pure blessings of the devas are therefore abandoned, one does not learn good dharmas, so one has many bad dreams, and one's body has the same foul smell as animals, so one will be eaten by tigers and wolves. Tenth, because of this mutual cause and effect, one will eventually eat one's own kind. King Kalmāṣapāda's father went hunting in the mountains and was born from a defiled lioness. With a human form and spotted feet, he later inherited the throne. One day, the person in charge of meals lacked meat and found the flesh of a child to fill the gap. The king found the taste unusual, so he ordered it to be supplied regularly. As the killing increased, the people wanted to kill the king. The king transformed into a flying Rākṣasa, and for twelve years he regularly ate human flesh. In the admonition, first, it is stated that the faults are serious, as listed above. Therefore, it is explained that the karmic obstacles are deep, like slaughter. In the quoted Hinayana precepts, it is first stipulated that killing is done for the masses, and the precepts for the seven assemblies (referring to Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, and Upāsikās) are established because everyone commonly observes the Buddha's precepts, and the meaning is interconnected. Their (Hinayana) precepts allow eating three kinds of pure meat, which are those that have not been seen, not heard, and not suspected to have been killed for me. From this, it can be known that although it is said to be permissible to eat, it is actually no different from being prohibited. The following quote from the Dharmaguptaka Vinaya makes the meaning even clearer. The next paragraph explains that in studying the precepts, most people do not eat meat, which refers to the time of the patriarchs, those who uphold the precepts. If one studies the precepts now, eats meat and drinks alcohol, and still considers it a small matter, and then does crude and evil things, it is not worth mentioning. Those in China who study Mahayana.

皆依梵網楞伽涅槃等制。既修大行慈濟為先。安有大乘方行殺戮。皇唐之世華竺交通。或梵眾東來或此僧西邁。彼方風化可得傳聞。且如此土稟大高僧至有身不服於繒綿。足不履于皮革。葷辛乳蜜多不沾嘗。蚤虱蚊虻從之咂嚙。斯之學大豈非大乎。有下指斥行謂為之無恥。解謂執之不疑。二教不收者以大小俱制反不依行。教所不被故。教既不被非佛弟子無慈好殺宜入屠行。天魔報勝凈因所克。外道苦行餐風自餓等。故知啖肉比丘未及魔外。閻羅將吏信是同倫。具云閻摩羅此云雙王。苦樂並受故。又云。兄治男事妹治女事故云雙王。將吏謂夜叉鬼卒之類。三中四分初明制斷。為我大祀二皆不凈。今下顯意。毗下指同。次明開食。前與肉者須行十善。豈有行十善者。而有肉耶。故云何由得肉等。鳥殘多論犯吉。通禁中酒肉兼五辛文缺與渠。或謂阿魏或云。自有興渠根如蘿蔔。䔉音算。韭音久。薤胡介反。並葷菜也。梵網云。一切食中不得食。楞嚴云。熟食發淫。生啖增恚。如是世界食辛之人縱能宣說十二部經十方天仙嫌其臭穢咸皆遠離。諸餓鬼等因彼食次舐其唇吻常與鬼住。福德日消長無利益等。舉況中。論語鄉黨說孔子凡祭祀。預齊不飲沽來之酒不食市得之脯。為僧嗜此希貪口腹情無遠趣。故云所懷可見。引斥中初引示

【現代漢語翻譯】皆依據《梵網經》（Brahmajala Sutra，規範菩薩戒律的經典）、《楞伽經》（Laṅkāvatāra Sūtra，闡述唯識思想的重要經典）、《涅槃經》（Nirvana Sutra，佛陀臨終遺教）等經典制定。既然修行大乘佛法，慈悲濟世應為首要。怎會有大乘修行者反而行殺戮之事呢？在唐朝時期，中國和印度文化交流頻繁。要麼是印度僧侶來到中國，要麼是中國僧侶前往印度。那邊的風俗教化是可以瞭解到的。況且在我們這裡，德行高尚的僧侶，甚至有終身不穿絲綢，腳不踩皮革，不沾葷腥、乳酪蜂蜜，任由蚊蟲叮咬的。這種學佛之人難道不是偉大的嗎？有人輕率地指責這種行為，認為他們是作秀。解釋說，這是因為他們執著于戒律而不懷疑。大小乘佛教都不接受這種行為，因為大小乘都禁止殺戮，而他們反而不遵守。佛陀的教誨不容許這種行為，所以這種不慈悲而喜好殺戮的人，應該去做屠夫。天魔的福報勝過清凈的因，這是因為天魔能克服苦行，例如外道通過餐風飲露、自我禁食等方式修行。由此可知，吃肉的比丘甚至不如天魔外道。閻羅王的將領和獄卒，相信和他們是同類。『閻羅』（Yama-rāja）完整地說是『閻摩羅』，意思是『雙王』，因為他們同時承受苦樂。也有說法是，哥哥管理男性事務，妹妹管理女性事務，所以稱為『雙王』。將吏指的是夜叉、鬼卒之類。在《三中四分律》中，最初明確禁止吃肉。『爲了我而祭祀』，這兩種行為都是不潔凈的。現在闡明其中的含義。『毗』（Vi）指的是相同。接下來闡明開許吃肉的情況。之前說給予肉的人必須行十善，難道行十善的人還會提供肉食嗎？所以說『如何能得到肉』等等。《鳥殘多論》認為這屬於犯吉。普遍禁止酒肉，也禁止五辛，但經文中缺少與『渠』（Hingu，一種有強烈氣味的植物）相關的文字。有人說『阿魏』（Asafoetida）就是『渠』，也有人說『興渠』的根像蘿蔔。『蒜』（Suan），『韭』（Jiu），『薤』（Xie），都是葷菜。《梵網經》說：『一切食物中都不得食用五辛』。《楞嚴經》說：『熟食會引發淫慾，生吃會增長嗔恚。』像這樣，食用五辛的人，即使能夠宣講十二部經，十方天仙也會嫌棄他們的臭味而遠離。各種餓鬼會因為他們吃東西而舔舐他們的嘴唇，總是和鬼生活在一起，福德日益減少，沒有利益等等。舉例說明，在《論語·鄉黨》中記載，孔子在祭祀前，一定會齋戒，不喝從市場上買來的酒，不吃從市場上買來的肉乾。僧人貪圖口腹之慾，心中沒有長遠的追求。所以說他們的心思是可以看出來的。在引證和駁斥中，首先引用經文來展示。

【English Translation】 All are based on the precepts of the Brahmajala Sutra (Brahmajāla Sutra, a scripture regulating Bodhisattva precepts), the Laṅkāvatāra Sutra (Laṅkāvatāra Sūtra, an important scripture expounding the Vijnanavada school), the Nirvana Sutra (Nirvana Sutra, Buddha's final teachings), and other scriptures. Since one cultivates the Mahayana path, compassion and benefiting others should be the priority. How can a Mahayana practitioner engage in killing? During the Tang Dynasty, cultural exchanges between China and India were frequent. Either Indian monks came to China, or Chinese monks went to India. The customs and teachings of that region could be learned. Moreover, in our land, there are virtuous monks who do not wear silk, do not step on leather, do not consume meat, dairy products, or honey, and allow mosquitoes to bite them. Isn't this kind of Buddhist practitioner great? Some carelessly criticize this behavior, thinking they are putting on a show. The explanation is that they are attached to the precepts without doubt. Both the Hinayana and Mahayana schools do not accept this behavior, because both prohibit killing, yet they do not abide by it. The Buddha's teachings do not allow this behavior, so those who are not compassionate and enjoy killing should become butchers. The blessings of a Mara (Tempting Demon) surpass pure causes because they can overcome ascetic practices, such as those of externalists who practice by eating wind and dew and self-starvation. From this, it can be known that a meat-eating Bhikkhu (Buddhist monk) is even inferior to a Mara or externalist. The generals and jailers of Yama (Yama-rāja, King of the Underworld), it is believed, are of the same kind as them. 'Yama' in full is 'Yama-rāja', meaning 'Dual King', because they simultaneously experience suffering and joy. Another explanation is that the elder brother manages male affairs, and the younger sister manages female affairs, hence the name 'Dual King'. The generals and jailers refer to Yakshas (a type of spirit), ghost soldiers, and the like. In the 'Three Categories and Four Divisions' of the Vinaya (monastic discipline), the initial prohibition of eating meat is clearly stated. 'Sacrificing for me,' both of these actions are impure. Now, the meaning is clarified. 'Vi' refers to the same. Next, the allowance of eating meat is explained. It was previously said that the person giving the meat must practice the ten virtues. How can someone who practices the ten virtues provide meat? Therefore, it is said, 'How can meat be obtained?' etc. The 'Bird Remains Treatise' considers this a violation of auspiciousness. The general prohibition includes alcohol and meat, and also the five pungent roots, but the text lacks mention of 'Hingu' (a plant with a strong odor). Some say 'Asafoetida' is 'Hingu', others say the root of 'Hingqu' is like a radish. 'Garlic' (Suan), 'Leek' (Jiu), 'Shallot' (Xie), are all pungent vegetables. The Brahmajala Sutra says: 'Among all foods, one must not eat the five pungent roots.' The Surangama Sutra says: 'Cooked food incites lust, raw food increases anger.' Like this, people who eat pungent roots, even if they can expound the twelve divisions of scripture, the celestial beings of the ten directions will dislike their foul odor and stay far away. Various hungry ghosts will lick their lips because of their eating, always living with ghosts, their blessings decreasing daily, with no benefit, etc. To illustrate, in the 'Analects: The Village Party', it is recorded that Confucius would fast before sacrifices, not drinking wine bought from the market, and not eating dried meat bought from the market. Monks who crave the pleasures of the palate have no long-term aspirations. Therefore, their intentions can be seen. In the citation and refutation, first, scriptures are cited to demonstrate.

。今下斥非。二途即上貪美棄惡。凡庸之情故可知也。非時漿中僧祇。豆等頭不破者破即時漿。非時不得飲。十四種者。一庵羅漿．二拘梨．三安石榴．四巔哆梨．五蒲桃．六波樓沙．七犍犍．八芭蕉．九罽伽提．十劫頗羅．十一婆籠渠．十二甘蔗．十三呵梨陀．十四呿波梨(上多列梵言未見翻譯並果名耳)。要水凈等壞好味故。次科初引文。火凈壞種水凈壞味。準下例通。三凈中善見注蓮華根即藕漿也。葉中除菜草果除瓜瓠等。並時漿故。椰子列在草果。即今瓢子之類古云南海樹生者。此乃木果不在簡除。母論破取汁即壓碎兩即味也。北人呼酒味為兩。了論米藥釀合據是時漿。而名非時者必取清冷。無酒氣味故。四分無慾仙人謂不多欲。梨棗等即列八漿。文略二種。即閻浮漿波樓師漿。[廿/(麩-夫+生)]儒佳反。其果味甘出北方。果漿醉人即同酒判。澄漉中伽論水色即是別相。七日藥中初科當字去呼。資益故當食。除患故當藥。簡餘三藥各專一用。如食飯等者明其當食也。不令粗者誡其多貪也。伽論糖漿今時謂水糖是也。未舍自性謂未轉變也。僧祇加脂則有六種。兼上糖漿則有七矣。熊音雄似豕。羆音碑似熊而長頭高腳為異。次科初二句顯體。無時食氣離肉分也。次二句示法。有下明功。三大各有百一。雜病

【現代漢語翻譯】現代漢語譯本現在來駁斥這些錯誤的觀點。所謂的兩種途徑，實際上就是上文所說的貪戀美好的，拋棄醜惡的。這是凡夫俗子的情感，所以很容易理解。關於非時漿（非規定時間飲用的果汁）中的僧祇（僧眾），如果豆子等沒有破損，破損了就可以作為時漿（規定時間飲用的果汁）。非時（非規定時間）是不允許飲用的。十四種漿分別是：一、庵羅漿（芒果汁），二、拘梨（不知名果），三、安石榴（石榴汁），四、巔哆梨（不知名果），五、蒲桃（葡萄汁），六、波樓沙（番石榴汁），七、犍犍（不知名果），八、芭蕉（香蕉汁），九、罽伽提（不知名果），十、劫頗羅（溫桲汁），十一、婆籠渠（不知名果），十二、甘蔗（甘蔗汁），十三、呵梨陀（訶梨勒果汁），十四、呿波梨（不知名果）（以上大多是梵語，沒有翻譯，只是果名）。需要水乾凈等，因為會破壞好的味道。接下來看科文的開頭，引用經文說：『火凈壞種，水凈壞味』。參照下面的例子可以類推。三凈中，《善見律毗婆沙》註釋說蓮花根就是藕漿。葉子中要去除蔬菜，果實中要去除瓜類等，因為這些都是時漿。椰子被列在草果中，就像現在的瓢子之類的，古代雲南沿海的樹上生長的。這屬於木本果實，不在簡除之列。《母論》中說，破取汁就是壓碎，兩者都是指味道。北方人稱酒的味道為『兩』。《了論》中說，米和藥釀合，按照這個說法是時漿，但之所以稱為非時，一定是取其清冷，沒有酒的氣味。四分律中，無慾仙人是指不多欲。梨、棗等列在八漿中，經文中省略了兩種，即閻浮漿（閻浮樹果汁）和波樓師漿（不知名果汁）。[廿/(麩-夫+生)]儒佳反，這種果實味道甘甜，產自北方。如果果漿喝了會醉人，那就和酒一樣判斷。澄濾中，《伽論》說水色就是區別的標誌。七日藥中，開頭科文中的『當』字，應該理解為『應當』。因為能資益，所以應當食用；因為能去除疾病，所以應當作為藥。簡要說明其餘三種藥各自的專用，比如吃飯等，說明它們是應當食用的。『不令粗』是告誡不要貪多。《伽論》中說糖漿就是現在所說的水糖。『未舍自性』是指沒有轉變性質。僧祇如果加入油脂，就有六種了，加上上面的糖漿，就有七種了。熊，發音xióng，像豬。羆，發音pí，像熊，但頭長腳高，這是區別。接下來看科文的開頭兩句，顯示了本體，即沒有在非時食用氣味濃厚的食物，離開了肉食的範疇。接下來的兩句是說明方法。『有下明功』，下面說明了功效。三大各有百一，雜病

【English Translation】 English version Now, let's refute these incorrect viewpoints. The so-called two paths are actually the aforementioned clinging to the beautiful and abandoning the ugly. This is the emotion of ordinary people, so it is easy to understand. Regarding the Sangha (monastic community) in non-seasonal juice (fruit juice consumed outside of the prescribed time), if beans, etc., are not broken, if they are broken, they can be considered seasonal juice (fruit juice consumed within the prescribed time). Non-seasonal (outside of the prescribed time) consumption is not allowed. The fourteen types of juice are: 1. Āmra juice (mango juice), 2. Koli (unknown fruit), 3. Ānārikā (pomegranate juice), 4. Tintiri (unknown fruit), 5. Mrdvika (grape juice), 6. Parushaka (Grewia asiatica juice), 7. Gandharva (unknown fruit), 8. Kadali (banana juice), 9. Karkati (cucumber juice), 10. Kapittha (wood apple juice), 11. Trapusha (cucumber juice), 12. Ikshu (sugarcane juice), 13. Haritaki (chebulic myrobalan juice), 14. Kharjura (date juice) (Most of the above are Sanskrit words, not translated, just fruit names). Clean water is needed, etc., because it will spoil the good taste. Next, look at the beginning of the section, quoting the scripture: 'Fire purifies the seed, water purifies the taste.' This can be inferred by analogy with the examples below. Among the three purities, the Samantapasadika commentary says that the lotus root is lotus root juice. In the leaves, vegetables should be removed, and in the fruits, melons, etc., should be removed, because these are seasonal juices. Coconut is listed as a herbaceous fruit, like the current gourds, which grow on trees along the coast of Yunnan in ancient times. This belongs to woody fruit and is not excluded. The Matrika says that breaking and taking the juice means crushing, and both refer to the taste. Northerners call the taste of wine 'liang'. The Samantapasadika says that rice and medicine are brewed together, and according to this, it is seasonal juice, but the reason it is called non-seasonal must be because it is taken cold and has no alcoholic taste. In the Dharmaguptaka Vinaya, the ascetic without desire refers to not being greedy. Pears, dates, etc., are listed in the eight juices, and two are omitted in the scripture, namely Jambu juice (jambolan plum juice) and Parushaka juice (unknown fruit juice). [廿/(麩-夫+生)] Ru Jia fan, this fruit tastes sweet and is produced in the north. If the fruit juice makes people drunk, it should be judged the same as wine. In the clarification and filtration, the Abhidharmakosha says that the color of the water is the distinguishing mark. In the seven-day medicine, the word 'dang' at the beginning of the section should be understood as 'should'. Because it can benefit, it should be eaten; because it can remove diseases, it should be used as medicine. Briefly explain the special uses of the remaining three medicines, such as eating rice, etc., indicating that they should be eaten. 'Do not be coarse' is a warning not to be greedy. The Abhidharmakosha says that sugar syrup is what is now called sugar water. 'Not abandoning its own nature' means not changing its nature. If ghee is added to the Sangha, there are six types, and with the sugar syrup above, there are seven. Bear, pronounced xióng, is like a pig. Brown bear, pronounced pí, is like a bear, but with a long head and high feet, which is the difference. Next, look at the first two sentences of the section, which show the substance, that is, not eating strong-smelling foods at non-seasonal times, leaving the category of meat. The next two sentences explain the method. 'You Xia Ming Gong', the following explains the effect. Each of the three major categories has one hundred and one, miscellaneous diseases.

即等分亦百一合數可見。三中米是時藥。彼因那律疑故。問佛故為決之。若合藥等準類盡形。四中獨簡石蜜。五人得者若論非時唯開有病。自余時中不許輒啖。五中僧祇初明展轉加受。動猶轉也。若長謂猶。有餘者注中古師謂七日不開重受。準上體變得更加受。則知體別不名重矣。余如第五門說。若下造受差別初明穌法。須㲲漉者恐雜時食故。記識法者恐忘故。令憶而知之。若得下次明油法。如穌說者即同漉凈加記等。得麻可知。若熊下三明脂法。亦先漉治。或中前加受或有緣記識故並指如上。得甘蔗等。蔗通非時七日果局非時。善見八日犯舍者此明記識即入法限。鉆即煎也。問。前作記識及后成藥用加受否。答。前但憶持不言藥病。詞中通泛。理必更加。若爾中間藥成為得幾日。答。準上善見自可明之。伽論作法之言則通受持記識。二並不成。誡蜜中初明味重過深。經論多舉為喻。復是常人共知故云凡聖常言也。兼下次明傷慈害命。強力劫掠者以取時以煙火逐散奪彼食分。與世劫賊復何異哉。僧傳云。慧遠法師有疾六日而困篤。大德耆年皆稽顙請飲鼓酒弗聽。又請飲米汁弗聽。又請以蜜和水為漿。乃令律師披卷尋文得飲以不展卷未半而終。嗚呼往哲真大法師。自余昏庸何足算也。且吾祖律師荊溪禪師並以惻隱之深終

【現代漢語翻譯】現代漢語譯本即使用等分的方式，一百零一種混合物也是可以理解的。三種米是當時的藥物。因為那律（Anuruddha，佛陀的弟子）的疑惑，所以向佛陀請教，佛陀因此為他決疑。如果混合藥物等，可以參照類似的例子，在生命結束之前都可以使用。四種藥物中唯獨選擇了石蜜（蜂蜜）。五種人得到（藥物）的情況，如果討論非時食用，只允許生病的人食用。其餘時間都不允許隨便食用。五種藥物中，《僧祇律》（Mahāsaṃghika Vinaya）最初說明了輾轉加受（逐漸接受）。『動』類似於『轉』。如果『長』可以稱為『猶』。對於有剩餘的藥物，註疏中的古師認為是七天內沒有打開重新接受。參照上面的情況，如果藥物的性質發生了變化，就應該重新接受，那麼就知道藥物的性質已經不同，不能稱為『重』了。其餘的在第五門中說明。如果下面講述製造和接受的差別，首先說明酥（提煉過的奶油）的製作方法。需要過濾，是因為恐怕混雜了時食（規定時間才能食用的食物）。記錄方法，是因為恐怕忘記，爲了讓人記住並瞭解。如果得到，下面說明油的製作方法。如同酥的說明一樣，也就是要過濾乾淨，加上記錄等。得到麻油也是可以知道的。如果熊，下面第三個說明脂肪的製作方法，也是先過濾處理。或者在之前加上接受，或者因為有因緣需要記錄，都參照上面的方法。得到甘蔗等。甘蔗可以通用於非時食用，七日果則侷限於非時食用。《善見律毗婆沙》（Samantapāsādikā）中說八日犯舍，這裡說明記錄就進入了法的限制。鉆，就是煎熬。問：之前做記錄，以及之後製成藥物，需要加受嗎？答：之前只是憶持，沒有說是藥物或疾病，詞語中是普遍的，但理應更加。如果這樣，中間藥物製成后可以得到幾天？答：參照上面的《善見律毗婆沙》，就可以明白。伽論（Abhidhamma）中說製作方法，就包括了受持和記錄，這兩者都不成立。誡蜜中，首先說明味道過於濃重。經典和論典中經常用它來比喻，而且是常人共知的，所以說是凡聖常言。兼下，說明傷害慈悲心和傷害生命。強力劫掠，是爲了在（非時）取用，用煙火驅趕分散他們的食物。與世間的劫賊又有什麼區別呢？《僧傳》中說，慧遠（Huìyuan）法師生病六天，病情危重，大德耆年都叩頭請求他飲用鼓酒，慧遠法師不聽。又請求他飲用米汁，慧遠法師不聽。又請求用蜂蜜和水做成漿，慧遠法師才讓律師翻閱經卷尋找依據，得以飲用，還沒翻完一半就去世了。唉，慧遠法師真是大法師，其餘昏庸的人又算得了什麼呢？而且我的祖師律師荊溪禪師，都以惻隱之心為終。

【English Translation】 English version Even with equal divisions, one hundred and one combinations are conceivable. The three types of rice are medicines for that time. Because of Anuruddha's (Anuruddha, a disciple of the Buddha) doubts, he asked the Buddha, who then resolved his doubts. If combining medicines, etc., one can refer to similar examples and use them until the end of life. Among the four medicines, only stone honey (honey) was selected. Regarding the situation of the five types of people receiving (medicine), if discussing non-timely consumption, only those who are sick are allowed to consume it. At other times, it is not allowed to consume it casually. Among the five medicines, the Mahāsaṃghika Vinaya initially explains the gradual acceptance (gradual acceptance). 'Moving' is similar to 'turning'. If 'long' can be called 'still'. For the remaining medicine, the ancient teachers in the commentary believe that it should be re-accepted if it has not been opened within seven days. Referring to the above situation, if the nature of the medicine has changed, it should be re-accepted, then it is known that the nature of the medicine is different and cannot be called 'repetition'. The rest is explained in the fifth gate. If the following describes the difference between making and receiving, first explain the method of making ghee (refined butter). Filtering is required because it is feared that it will be mixed with timely food (food that can only be eaten at a specified time). The recording method is because it is feared that it will be forgotten, in order to make people remember and understand. If obtained, the following explains the method of making oil. Like the explanation of ghee, that is, it must be filtered clean and recorded, etc. It is also possible to know how to obtain sesame oil. If bear, the following third explains the method of making fat, which is also filtered first. Or add acceptance before, or because there is a cause to record, refer to the above method. Obtain sugarcane, etc. Sugarcane can be used for non-timely consumption, while seven-day fruit is limited to non-timely consumption. The Samantapāsādikā says that violating the abandonment on the eighth day, which means that the record enters the limit of the law. Drilling is frying. Question: Do you need to add acceptance to the previous record and the subsequent preparation of medicine? Answer: The previous one is just remembering, not saying it is medicine or disease, the words are universal, but it should be added. If so, how many days can be obtained after the medicine is made in the middle? Answer: Refer to the above Samantapāsādikā to understand. The Gāthā (Abhidhamma) says that the method of making includes acceptance and recording, both of which are not valid. In the commandment of honey, first explain that the taste is too strong. It is often used as a metaphor in scriptures and treatises, and it is commonly known to ordinary people, so it is said to be a common saying of saints and ordinary people. Next, explain harming compassion and harming life. Forcibly plundering is to take it (at non-timely times), and use smoke and fire to drive away and disperse their food. What is the difference between this and the robbers in the world? The Biographies of Eminent Monks says that Master Huiyuan (Huìyuan) was ill for six days, and his condition was critical. The elders all kowtowed and asked him to drink drum wine, but Master Huiyuan did not listen. He was also asked to drink rice juice, but Master Huiyuan did not listen. He was also asked to make honey and water into a drink, and Master Huiyuan asked the lawyer to look through the scriptures to find evidence to drink it, and he died before he finished reading half of it. Alas, Master Huiyuan is really a great Dharma master, and what are the rest of the mediocre people? Moreover, my ancestor, the lawyer Jingxi Chan Master, ended with deep compassion.

身不食。豈非解大乘法修大乘行者乎。故章服儀云。囚犢捋乳劫蜂賊蜜比之屠獵萬計倍之。反覆斯言宜為極誡。故下引證彼因獼猴見樹中無蜂熟蜜來取佛缽盛獻于佛。後生忉利出家成羅漢等。比明無蜂者佛乃受之。反知有蜂其過彌甚。盡形藥體中僧祇。呵梨勒今時所謂呵子是也。頓受謂多藥得作一時加也。四分上句標一下釋。以此藥體繁多不可別舉。但約六味不任為食攝無不盡任堪也。善見初約義定體。又下對時簡辨。初明交雜。但下判定。次科初示七日。隨病為量者以病七日一轉故。復不饑者非謂酥蜜得用充飢。然雖開病復須饑空。論有等字故舉油蜜類同。次明終身是正科意。前引七日對顯不同。客病即是新病。下云飢渴即為主病。三中十誦得飲苦酒者。母論制斷有酒兩。故據是時漿由無酒氣。作非時飲而在此。明未詳何意。結斥中初指前所引。隨事事即是物同。此宗者此示有不同者則不引故。今下斥世非法。初列非言非咸苦格口者。顯是甘美利口耳。格合作隔礙也。並下正斥。初句任意次句倚濫。彼謂湯藥非時開故。不下舉況飯無異味。不至貪嗜故舉質之(愚者又謂鈔文許啖飯者謬矣)。引下顯過。令他毀犯相㳂不絕故云長世。陷他既爾自損可知。今時多作茯苓丸。形如拳大煎署預湯稠如糜粥。非時輒啖妄謂持齋

。以事驗心即因觀果。當知即是吞熱鐵丸飲洋銅汁。暫時取適長劫難堪。有智思之豈宜貪縱。六味標中次二寫重可除一字。涅槃云。有六種味一苦．二酢．三甘．四辛．五咸．六淡時量中初對味別簡。六味中缺鹹淡二味。甘味中甘草是盡形。蜜等即七日。酸中果汁是非時。辛味中姜椒等皆盡形。苦味不入時食故唯在終身。次對七日總簡。以七日體別同是可食故除已外。一切名時。從下顯示時義。若論時及盡形皆通六味。但時藥微通辛苦。盡形少於甘肥。非時多是甘酸。七日唯局甘味。如是求之。更量者日中受藥。以五更為限故。日夜各五時者無論長短。但將一日分為五時。對夜五更(不可定約寅卯等時以夜五更亦不限此時故。若準僧祇晝夜三十須臾即三須臾為一時。且據相等為言)。至二更者謂盡一更交至二更受法即謝。如是輪轉者謂第二時受即盡二更至三更謝等。若約四分但盡非時今須依律。此下簡濫。漬飯漿即今之漿水也。大開者望不制受故得此名。四分下會異。轉變中初科。苦酒得飲者準上無酒氣味。二中且約四物余可類準。胡麻同肉者亦通兩轉故。是知一物或通四藥。或三或二轉變不定隨舉說之。相和中。不等有三前明七日初立義。由下釋所以。如下舉事。次若以下明終身。即盡形異名初立義。如下示相。酥

【現代漢語翻譯】現代漢語譯本以事驗心即因觀果：用行為來驗證內心，這就是從原因來觀察結果。應當知道這就像吞下燒紅的鐵丸，喝下滾燙的銅汁一樣。短暫的適意，換來長久的痛苦，有智慧的人思考一下，怎麼能貪圖放縱呢？『六味標』中，第二次寫『重』字，可以刪除一個字。《涅槃經》說：『有六種味道：一苦、二酢（酸）、三甘（甜）、四辛（辣）、五咸、六淡。』時量中，首先針對味道分別簡別。六味中缺少鹹味和淡味。甘味中，甘草是可以終身服用的，蜂蜜等是七日內可以服用的。酸味中，果汁是非時食。辛味中，姜、椒等都是可以終身服用的。苦味不屬於時食，所以只能終身服用。其次，針對七日藥總括簡別。因為七日藥的體性不同，但都是可以食用的，所以排除已外的，都叫做時食。從下面顯示時食的意義。如果討論時食和盡形藥，都通於六味。但時藥稍微通於辛苦味，盡形藥少於甘肥味，非時食多是甘酸味，七日藥只侷限於甘味。像這樣來尋求。更量者：日中受藥，以五更為限。日夜各有五時，無論時間長短，只要將一天分為五時。對應夜晚的五更（不可固定在寅時、卯時等，因為夜晚的五更也不限於此時。如果按照《僧祇律》，晝夜三十須臾，即三須臾為一時，這裡只是按照相等的時間來說）。到二更的時候，是指盡了一更，交到二更的時候接受，然後就謝絕。像這樣輪轉，是指第二時接受，就盡了二更，到三更的時候謝絕等。如果按照《四分律》，只是盡了非時食。現在必須依照律法。以下簡別容易混淆的情況。漬飯漿，就是現在的漿水。『大開』是指望不制定限制，所以得到這個名稱。《四分律》下面會解釋不同之處。轉變中，首先是科判。苦酒可以飲用，是因為沒有酒的氣味。其次，大約是四物，其他的可以類比。胡麻和肉一樣，也通於兩種轉變。由此可知，一種食物或者通於四藥，或者通於三藥，或者通於二藥，轉變不定，隨舉例說明。相和中，不等有三種。前面說明七日藥最初設立的意義，下面解釋原因，下面舉例說明。其次，如果以下說明終身藥，也就是盡形藥的異名，首先設立意義，下面顯示相狀。酥（提煉的乳製品）。

【English Translation】 English version To examine the mind through actions is to observe the result from the cause. One should know that it is like swallowing hot iron balls and drinking molten copper juice. Temporary pleasure leads to long-lasting suffering. A wise person should think about this and not indulge in greed. In the 'Six Flavors Chart,' the second occurrence of the character '重' (chóng, meaning 'heavy' or 'repeated') can be removed. The Nirvana Sutra says: 'There are six flavors: 1. bitter, 2. sour, 3. sweet, 4. spicy, 5. salty, 6. bland.' In the measurement of time, first, distinguish based on the flavors. Among the six flavors, salty and bland are missing. Among the sweet flavors, licorice (gancao) can be taken for life, while honey (mi) and the like can be taken for seven days. Among the sour flavors, fruit juice is a non-seasonal food. Among the spicy flavors, ginger (jiang), pepper (jiao), etc., can all be taken for life. The bitter flavor is not a seasonal food, so it can only be taken for life. Second, summarize and distinguish the seven-day medicine. Because the nature of the seven-day medicine is different, but all are edible, so everything else is called seasonal food. The meaning of seasonal food is shown below. If discussing seasonal food and lifelong medicine, both apply to the six flavors. However, seasonal medicine slightly applies to bitter and spicy flavors, lifelong medicine is less than sweet and fatty flavors, non-seasonal food is mostly sweet and sour flavors, and seven-day medicine is limited to sweet flavors. Seek it in this way. To measure further: Receiving medicine during the day is limited to the five watches of the night. There are five periods each for day and night, regardless of the length of time, just divide the day into five periods. Corresponding to the five watches of the night (not fixed at the hours of Yin (yin) and Mao (mao), etc., because the five watches of the night are not limited to this time. If according to the Samghika Vinaya, day and night have thirty ksana (moments), that is, three ksana are one period, this is just speaking in terms of equal time). When it reaches the second watch, it means that one watch has ended, and when it reaches the second watch, the precepts are received and then declined. Rotating like this means that when receiving in the second period, the second watch ends, and when it reaches the third watch, it is declined, etc. If according to the Four-Part Vinaya, only non-seasonal food is exhausted. Now, one must follow the Vinaya. The following distinguishes easily confused situations. Soaked rice gruel (zifanjiang) is the current rice water (jiangshui). 'Great opening' (da kai) means hoping not to set restrictions, so it gets this name. The Four-Part Vinaya will explain the differences below. In transformation, first is the classification. Bitter wine (kujiu) can be drunk because it has no alcoholic smell. Second, it is about the four things, and others can be analogized. Sesame (huma) is the same as meat, and it also applies to two transformations. From this, it is known that one thing may apply to four medicines, or three, or two. The transformation is uncertain, and it is explained as an example. In combination, there are three kinds of inequality. The previous explanation clarifies the initial meaning of establishing the seven-day medicine, and the following explains the reason, and the following gives an example. Second, if the following explains lifelong medicine, which is another name for jinxingyao (medicine taken for life), first establish the meaning, and then show the appearance. Ghee (su, clarified butter).

是七日乳是時藥浸豆麥者即用豆麥浸去其毒。后若以下明時藥可解。次科唯據盡形為言。初立義余藥分者即通四藥。如下顯相。次明凈地制意中。初總示根器不同。若下別明立教有異初敘上根從制。分衛即乞食。經音義云。正言儐茶波多此雲團墮。言行乞食團墮在缽中也。次敘中下須開。言情同者謂心雖慕上力不及故。因餓死者藥法中雲。時有吐下比丘。使舍衛城人煮粥。時有因緣城門開晚未及得粥便死。諸比丘白佛。佛言。聽在僧伽藍內結凈地。釋名中初正釋。若下反顯。準業疏中具四義。故方名為凈。一增貪長慢名污凈心。二外俗譏謗名污凈信。三宿煮生罪名污凈戒。四來受苦報名污凈果。此下遮濫。言從緣者如上所釋。但取離過故。非對穢者世愚多謂不結地穢故。列數標中列數通四種。作法局后二。不周中四分前約籬障二合以明三相。障即板壁等物半有者二方障也。多無者一方有也。都無如文釋也。非下示開意。注中。廚孤立者謂寺雖不周而廚有院者。垣墻下指略余相。總上六種各有三相。疏云。約文附事則十八處是也。注中遮疑。恐謂四面俱墻可為周匝余物相參便謂不周故得或作等。檀越凈三種。初食是他物處是己有。即施主寄食僧界隨用施僧也。食具即所食之物。二處是他物。食具己有。如文自顯。三俱是

【現代漢語翻譯】現代漢語譯本是七日乳是時藥，浸豆麥者即用豆麥浸去其毒。后若以下明時藥可解。次科唯據盡形為言。初立義余藥分者即通四藥。如下顯相。次明凈地制意中。初總示根器不同。若下別明立教有異初敘上根從制。分衛即乞食（乞食）。經音義云。正言儐茶波多此雲團墮（團墮）。言行乞食團墮在缽中也。次敘中下須開。言情同者謂心雖慕上力不及故。因餓死者藥法中雲。時有吐下比丘（比丘）。使舍衛城人煮粥。時有因緣城門開晚未及得粥便死。諸比丘白佛。佛言。聽在僧伽藍（僧伽藍）內結凈地。釋名中初正釋。若下反顯。準業疏中具四義。故方名為凈。一增貪長慢名污凈心。二外俗譏謗名污凈信。三宿煮生罪名污凈戒。四來受苦報名污凈果。此下遮濫。言從緣者如上所釋。但取離過故。非對穢者世愚多謂不結地穢故。列數標中列數通四種。作法局后二。不周中四分前約籬障二合以明三相。障即板壁等物半有者二方障也。多無者一方有也。都無如文釋也。非下示開意。注中。廚孤立者謂寺雖不周而廚有院者。垣墻下指略余相。總上六種各有三相。疏云。約文附事則十八處是也。注中遮疑。恐謂四面俱墻可為周匝余物相參便謂不周故得或作等。檀越（檀越）凈三種。初食是他物處是己有。即施主寄食僧界隨用施僧也。食具即所食之物。二處是他物。食具己有。如文自顯。三俱是

【English Translation】 English version The seven-day milk is a seasonal medicine. Those who soak beans and wheat should use the soaked beans and wheat to remove their toxins. Later, if the following clarifies seasonal medicine, it can be resolved. The next section only speaks in terms of 'life-long adherence'. The initial establishment of meaning regarding the division of remaining medicines applies to all four medicines, as shown below. Next, regarding the intention of establishing a pure ground, it initially shows the differences in faculties in general. If the following separately clarifies the differences in establishing teachings, it initially narrates the superior roots following the precepts. 'Piṇḍapāta' (分衛) means begging for food. The Sutra's phonetic translation says: 'Properly speaking, it is piṇḍapāta (儐茶波多), which means 'lump falling' (團墮). It means going to beg for food, with the lump falling into the bowl.' Next, it narrates that those of middle and lower capacity need to be opened up. 'Those with similar feelings' means that although their hearts admire the superior, their strength is insufficient. Regarding those who die of starvation, the medicine law says: 'At that time, there was a vomiting and diarrhea Bhikkhu (比丘). He made the people of Śrāvastī (舍衛城) cook porridge. At that time, due to circumstances, the city gate opened late, and he did not get the porridge and died.' The Bhikkhus (比丘) reported to the Buddha. The Buddha said: 'Listen to establishing a pure ground within the Saṃghārāma (僧伽藍).' The initial explanation in the explanation of names is the correct explanation. If the following shows the opposite, according to the commentary on karma, it has four meanings. Therefore, it is called pure. First, increasing greed and arrogance is called defiling the pure mind. Second, external secular criticism and slander is called defiling pure faith. Third, the sin of overnight cooking is called defiling pure precepts. Fourth, the suffering of retribution is called defiling pure results. The following prevents abuse. 'Speaking of following conditions' is as explained above. It only takes what is free from fault. 'Not against impurity' means that the worldly fools mostly say that not establishing the ground is impure. Listing numbers in the list of numbers includes all four types. The method of practice is limited to the latter two. In incompleteness, the first four parts combine the fence and barrier to clarify the three aspects. The barrier is a plank wall or similar object. 'Half present' means that there are barriers on two sides. 'Mostly absent' means that there is only one side. 'Completely absent' is explained as in the text. The following shows the intention of opening up. In the commentary, 'the kitchen is isolated' means that although the temple is not complete, the kitchen has a courtyard. 'Walls and fences' refer to the remaining aspects. In general, each of the six types has three aspects. The commentary says: 'According to the text and attached to the matter, there are eighteen places.' The commentary dispels doubts, fearing that it is said that walls on all four sides can be considered complete, and other objects are mixed in, so it is said to be incomplete, so it can be made or similar. There are three types of Dānas (檀越) purity. First, the food is someone else's, and the place is one's own, meaning that the donor entrusts the food to the Saṃgha (僧伽) realm for the Saṃgha (僧伽) to use as they please. 'Food utensils' means the things that are eaten. Second, the place is someone else's, and the food utensils are one's own, as the text clearly shows. Third, both are...

者即今俗舍設會供僧也。結斥中初結示。今下斥非。疏云。若道寺是俗有即云他凈(牒彼所計)。一切僧坊俱非道有。于中盜損望俗推繩。乃至佛法咸無福也(難破)。財物無主隨施成主。何得仍舊為檀越凈。十下引證。初引十誦證屬主者成凈。比丘上場謂場在僧界貯米在中。次引僧祇證屬僧不成凈。觀斯聖量足顯非法。處分中。四分五分可解。僧祇中住中顯示部別令依本宗。疏云。以初成故未曾經宿。壅結未多隨人處分也。善見初句問起。初下示法前明未成。餘者亦爾謂余柱。一一三說。后明已成。白二凈中須結為二。初正明。伽藍者簡處非他物也。院周匝者簡不周也。不問久近簡處分也。除比丘者結已不容僧住也。毗尼下引證準知。無凈地處不合進口也。結法中初文。疏云。以道寄清修食緣繁雜。俗中節士尚遠庖廚。況出世人奄蒙庸仆。誠不可也。制在邊鄙又居幽靜意可知也。文中但云伽藍。恐謂通於自然故注簡之。五分初總示兩開。若下別示通法。注中初明所除。準下顯通相。明下示護宿。舍下即僧住等處也。又下簡示非法。彼云。機案上重屋上作凈犯吉。今時行通結者不知所以任意裁之。但由鈔中略示緣相不具出法遂致乖謬。然五分白與羯磨例並四句成法。止於第三句中具牒緣本。並無第四句。祖師意令例準

四分。五句揩式故但出緣句余並略之。何以知然。請尋僧網滅擯羯磨足為明準。恐世妄行故須具出。白雲大德僧聽此住處共住共布薩。若僧時到僧忍聽僧今結凈地除。某處白如是羯磨云。大德僧聽此住處共住共布薩僧今結凈地除。某處誰諸長老忍僧於此處。共住共布薩結凈地除某處者。默然誰不忍者說僧已忍於此處共住共布薩結凈地除。某處竟僧忍默然故是事如是持。共住共布薩即四分二同。語少異耳。彼文又有共得施。別結則牒相局處故。不著二同通結則遍結。別除必須先著即是凈法所依之本今人堅欲削之。一公違鈔文。二濫于別法。三不曉通結之義。問。彼引業疏云。凈地元結攝食障人故不稱本住。又若稱者恐成相可遍內有宿不如不結豈非明據。答。疏因僧衣二界並牒二同凈地不牒故作此通。蓋明四分別結之法。今此通結自出五分那得以釋本宗別結之文而為五分通結之妨。其謬一也。又彌沙塞師集此羯磨豈不知有宿煮等患。何待汝輩方復刪改其謬二也。又上云二同正顯通結。下自簡除何有遍內宿煮之過其謬三也。嗟彼愚僻卒難示喻脫臨秉御定判不成。自纍纍人法滅由此。律云。不如白法。作白不如羯磨法。作羯磨能令正法疾滅。又云。如此比丘多人不益入地獄如箭豈不畏乎。僧祇一覆即上通屋。覆下別隔斷。通隔

【現代漢語翻譯】現代漢語譯本：四分律（Dharmaguptaka Vinaya）中，五句的羯磨（karma，業）儀式通常只列出緣由，其餘部分則省略。為什麼這麼說呢？請參考僧團的戒律，其中關於驅逐僧侶的羯磨儀式足以作為明確的依據。恐怕世人會隨意篡改，所以必須完整地列出。白眾（向僧團宣告）：『大德僧眾請聽，此住處共同居住，共同舉行布薩（posadha，齋戒儀式）。如果僧眾認為時機已到，請允許僧團現在結凈地（simā bandha，結界），去除某處（的障礙）。』如是羯磨文。『大德僧眾請聽，此住處共同居住，共同舉行布薩，僧團現在結凈地，去除某處。』哪位長老同意僧團在此處共同居住，共同舉行布薩，結凈地，去除某處？默然者即為同意。誰不同意，請說出來。僧團已經同意在此處共同居住，共同舉行布薩，結凈地，去除某處，儀式完畢。僧團同意，因為大家默然，此事就這樣決定。』共同居住，共同舉行布薩，與四分律的二同羯磨相似，只是措辭略有不同。四分律的文字中還有『共同獲得施捨』。分別結界時，會詳細說明結界的具體位置。不採用二同羯磨，是因為二同羯磨是普遍結界。分別去除障礙必須先確定障礙的位置，這是凈法所依據的根本。現在有人執意要刪除它，一是違背了鈔文（律宗的註釋），二是混淆了分別羯磨，三是不理解通結的含義。問：彼處引用《業疏》說：『凈地最初的結界是爲了防止食物的障礙和閒雜人等，所以不稱為本住。』又說：『如果稱本住，恐怕會形成一種可以普遍適用的概念，但內部可能有不乾淨的東西，不如不結界。』這難道不是明確的依據嗎？答：疏文是因為僧衣和二界（僧伽的兩個區域）都引用了二同羯磨，而凈地沒有引用，所以才這樣解釋。這說明了四分律分別結界的方法。現在這種通結羯磨出自五分律（Mahīśāsaka Vinaya），怎麼能用它來解釋本宗分別結界的經文，並以此來妨礙五分律的通結呢？這是第一個錯誤。而且，彌沙塞部的律師們編輯這個羯磨儀式，難道不知道有宿煮（食物過夜）等問題嗎？難道要等到你們來刪改？這是第二個錯誤。而且，上面說『二同』，正顯示了通結的含義。下面自然會排除障礙，怎麼會有普遍包含宿煮等過失呢？這是第三個錯誤。可嘆那些愚昧偏執的人，很難向他們解釋清楚。如果讓他們來主持羯磨儀式，肯定會失敗。自己受害，也連累他人，正法因此而滅亡。《律藏》說：『不如法地進行白法（宣告），不如法地進行羯磨法（儀式），進行羯磨法能使正法迅速滅亡。』又說：『像這樣的比丘，人多也無益處，死後會像箭一樣墮入地獄。』難道不害怕嗎？僧祇律（Mahāsāṃghika Vinaya）中，一個覆蓋物可以覆蓋整個屋頂，覆蓋下面，分別隔斷，貫通隔斷。

【English Translation】 English version: In the Dharmaguptaka Vinaya (Four-Part Vinaya), the five-sentence karma (action, ritual) usually only lists the reasons, and the rest is omitted. How do we know this? Please refer to the monastic code, where the karma regarding the expulsion of monks is sufficient as a clear basis. Fearing that people might arbitrarily tamper with it, it must be listed in full. Announce to the Sangha (monastic community): 'Venerable Sangha, please listen, this dwelling place is for communal living and for holding the posadha (fasting ceremony) together. If the Sangha deems the time is right, please allow the Sangha to now establish a pure boundary (simā bandha, boundary demarcation), removing the obstacles from a certain place.' Such is the karma text. 'Venerable Sangha, please listen, this dwelling place is for communal living and for holding the posadha, the Sangha is now establishing a pure boundary, removing the obstacles from a certain place.' Which elder agrees that the Sangha should reside here together, hold the posadha together, establish a pure boundary, and remove the obstacles from a certain place? Silence indicates agreement. Whoever disagrees, please speak up. The Sangha has agreed to reside here together, hold the posadha together, establish a pure boundary, and remove the obstacles from a certain place; the ceremony is complete. The Sangha agrees because everyone is silent, and the matter is thus decided.' Communal living and holding the posadha together are similar to the two-agreement karma of the Dharmaguptaka Vinaya, only the wording is slightly different. The Dharmaguptaka Vinaya text also includes 'communal receiving of offerings.' When establishing a boundary separately, the specific location of the boundary will be described in detail. The two-agreement karma is not used because it is a universal boundary demarcation. Separately removing obstacles must first determine the location of the obstacles, which is the basis upon which the pure Dharma relies. Now some people insist on deleting it, firstly violating the commentaries (annotations of the Vinaya), secondly confusing the separate karma, and thirdly not understanding the meaning of the general demarcation. Question: The Ye Shu (Commentary on Karma) says: 'The initial establishment of a pure boundary is to prevent obstacles to food and miscellaneous people, so it is not called the original residence.' It also says: 'If it is called the original residence, it may form a concept that can be universally applied, but there may be unclean things inside, so it is better not to establish a boundary.' Is this not clear evidence? Answer: The commentary explains this because the monastic robe and the two boundaries (two areas of the Sangha) both cite the two-agreement karma, while the pure boundary does not, so it is explained this way. This illustrates the method of separately establishing boundaries in the Dharmaguptaka Vinaya. Now this general demarcation karma comes from the Mahīśāsaka Vinaya (Five-Part Vinaya), how can it be used to explain the scriptures of the separate boundary demarcation of this school and thus hinder the general demarcation of the Mahīśāsaka Vinaya? This is the first mistake. Moreover, did the lawyers of the Mahīśāsaka school not know about problems such as su zhu (food left overnight) when editing this karma ritual? Did they have to wait for you to revise it? This is the second mistake. Moreover, the above saying 'two agreements' clearly shows the meaning of general demarcation. The following will naturally exclude obstacles, how can there be faults such as universally including su zhu? This is the third mistake. Alas, it is difficult to explain clearly to those who are ignorant and biased. If they were to preside over the karma ritual, they would surely fail. They harm themselves and also implicate others, and the true Dharma will perish because of this. The Vinaya says: 'Performing the bai fa (announcement) improperly, performing the karma (ritual) improperly, performing the karma can cause the true Dharma to perish quickly.' It also says: 'Such monks, no matter how many there are, are of no benefit, and after death they will fall into hell like an arrow.' Are you not afraid? In the Mahāsāṃghika Vinaya, one covering can cover the entire roof, covering the bottom, separating and disconnecting, connecting and disconnecting.

即四周通圍各別屋覆。餘二句準知。一二三邊約相連處。隔道兩邊約相隔處。中間不凈即大界也。囑示相中。羯磨明指者令別別牒相明示分齊也。注中指律如主客篇引。正加通簡中。初辨作法有無。前二無法自他分之。后二須法僧別有異。懸指結者謂僧在大果。遙加法也。所下示遙結所以引古釋之。上句謂將食界望僧以論。是攝食是障僧(此句正釋下句對領)。下句謂以僧界望僧以論。非攝食非障僧必有作法。還集一處不得別眾。即業疏云。人食同處加結之時相不中便是也。又有解云。必同凈地復有何苦。法自簡處豈同不得等。結法中初科古師不立唱相。律云。應唱房名故云律令唱也。不牒人名者大界羯磨則牒唱人。但不提名今凈地中都不牒故。正作中白文依律而出疏云。此是結集缺文。或是覺明漏誦又可竺念遺筆。比諸結法義有虧緒可不鏡乎(疏文)。必欲準改當依羯磨牒之。三中流出外者即凈地外。大界中。欲冷大界精潔遮世譏嫌故。彼律因俗訶言僧住與俗無別故制不得。䊩音番淘米汁也。解中有緣者。或欲改轉重加故須先解。料簡中初科上明前二凈同處無過。若下明後二凈攝處分齊。檢校如知事料理也。翻食器者有食亦須翻之。次科僧祇過。初夜者顯示故處也。住處破謂僧房荒毀也。國亂王未立者未分所屬也。

住處即僧舍聚落即僧舍所依處倚廢二年荒虛潔靜還同新處。彼有四句。二互俱非三句並不得作故云俱停廢也。若不在聚但據住處。問中前云二凈通僧在內檢　故此徴之。欲彰宿煮結犯有異。答中內煮準據大界中煮。不論人之有無。內宿俱隨人物共處。不問界是僧食。第三護凈翻凈中。初文為三。初敘益。一方別住謂眾同之處。維持佛法者即弘贊之人。通僧路者隨處可食故。順佛懷者不違聖制故。今下二斥非。前斥貪啖乖儀叵猶不可也。俗中所恥者儒宗君子尚遠庖廚故舉以況之。脫下次斥倚濫開教。因染污者開宿觸也。若緣無者謂時豐也。初猶都也。此心即觸宿之心。妄心無準以教範之。即佛所謂當爲心師。而勿師心彼不信之故多自任。欲下三生起。反穢謂曾染污以法翻之令凈。緣凈中得佐助者。如下十誦開惡觸也。體凈中自安水等者。即下僧祇開惡觸自煮。諸僧器等開觸宿。體不凈中。即引多論穢財造佛持戒人不得禮供僧不得受食亦犯提至死方凈。言心惡者如隨相引。收販之人常愿荒儉王路隔塞等。上下總示。正經即諸律論。初二不須翻。第三不可翻。緣不凈中。須臾者但取少時。刨音炮正作刨。去呼刃治木也。十誦余不盡者謂洗器。不凈污染於物故令轉易。業疏云。隨用少許於六眾中展轉博之(準此不必盡易)。或

可類準轉易令易穢器。善見初明易食。若下明翻器。四分中註文點上七杓。若是常用亦不得觸。非常用者即體凈也。問中欲彰聖意。故特問之。答中初科但制宿觸則免六過。三聖即三乘楞伽證大乘。彼云。寺舍煙不斷常作種種食。依實修行者不應食此食。十誦證小乘彼初聽結凈已。外道譏言。禿居士舍倉庫食廚白衣無別因令僧坊外作。引文中。護凈經。彼云。佛往昔共阿難行遇值一池。深廣各四十里。池中有蟲形如蝌蚪。佛語阿難。此池中蟲者十方世界本是眾僧。食不凈食墮此臭穢糞屎池中常食不凈等。余同鈔引經中墮蟲豬狗蜣螂。並五百萬世故云各也。因說知事者彼云。昔有羅漢。向暗上廁。見一比丘在邊呻吟。羅漢問云。汝本好人云何墮餓鬼中。答言。我飢渴來久等余如鈔。又云。憶念曾作比丘。知僧凈事觸僧凈食以不凈食食眾僧故故致此殃。羅漢為咒愿得免餓鬼還復人道等。蜣螂啖糞蟲也。智論凈信檀越施僧求福名福田食。下文指廣須者檢看。大集濟龍品彼云。時有一盲龍。舉聲大哭作如是言。大聖世尊愿救濟我。我今身中受大苦惱。日夜常為諸蟲咂食。居熱水中無時暫樂。佛言。汝過去世時曾為比丘。毀破禁戒內懷欺詐外現善相廣貪眷屬。弟子眾多名聲四遠。以是因緣多得供養。獨受用之見持戒人反加惡說彼

【現代漢語翻譯】現代漢語譯本可類比準許更換容易被污染的器具。《善見律毗婆沙》最初說明了更換食物的規定。如果下面說明了翻轉器具的規定。《四分律》中的註文標明了七個勺子。如果是常用的，也不得觸控。如果不是常用的，那麼器具本身就是乾淨的。提問是爲了彰顯佛陀的意旨，所以特別提問。回答中，第一部分只是禁止隔夜的接觸，就可以避免六種過失。『三聖』指的是三乘，《楞伽經》證明了大乘，其中說：『寺廟裡煙火不斷，經常製作各種食物，依照真實修行的人不應該吃這些食物。』《十誦律》證明了小乘，其中最初允許結凈之後，外道譏諷說：『禿頭的居士的倉庫食物和在家白衣沒有區別，因此讓僧房在外面製作。』引用的文中，《護凈經》中說：『佛陀過去和阿難一起行走，遇到一個池塘，深廣各有四十里。池塘里有蟲子，形狀像蝌蚪。佛陀告訴阿難，這個池塘里的蟲子是十方世界原本是眾僧，吃了不乾淨的食物，墮入這個臭穢的糞屎池中，經常吃不乾淨的東西等等。』其餘的與鈔本引用的經文相同，墮落為蟲、豬、狗、蜣螂，並且五百萬世都是如此，所以說是『各』。因為說知事者，其中說：『過去有羅漢，在黑暗中上廁所，看見一個比丘在旁邊**。羅漢問：『你本來是好人，為什麼墮落到餓鬼道中？』回答說：『我飢渴很久了』等等，其餘的與鈔本相同。』又說：『回憶起曾經做比丘，知道僧眾的凈事，觸控僧眾的凈食，用不乾淨的食物供養眾僧，所以導致這樣的災殃。』羅漢為他咒愿，得以免除餓鬼道，恢復人道等等。蜣螂是吃糞便的蟲子。《智論》中說，清凈的信徒施捨給僧眾，求福，稱為福田食。下文指出了廣泛的需求，需要檢查觀看。《大集經·濟龍品》中說：『當時有一條瞎龍，大聲哭泣，這樣說：『大聖世尊，愿您救濟我。我現在身中遭受巨大的痛苦，日夜經常被各種蟲子啃咬，住在熱水中，沒有片刻的快樂。』佛陀說：『你過去世曾經做比丘，毀壞禁戒，內心懷著欺騙，外表顯現善相，廣泛貪求眷屬，弟子眾多，名聲遠揚。因為這個因緣，得到很多供養，獨自享用，看見持戒的人反而加以惡語誹謗。』

【English Translation】 English version It is permissible to replace easily soiled utensils with similar clean ones. The 'Shan Jian Lu Pi Po Sha' (善見律毗婆沙) initially clarifies the rules for replacing food. If the following explains the rules for turning over utensils. The commentary in the 'Si Fen Lu' (四分律) marks seven ladles. If they are frequently used, they should not be touched. If they are not frequently used, then the utensils themselves are clean. The question is asked specifically to highlight the Buddha's intention. In the answer, the first part only prohibits overnight contact to avoid the six faults. 'Three Sages' refers to the Three Vehicles. The 'Lankavatara Sutra' (楞伽經) proves the Mahayana, which says: 'The fire in the temple is constant, and various foods are often made. Those who practice according to the truth should not eat these foods.' The 'Ten Recitation Vinaya' (十誦律) proves the Hinayana, in which after initially allowing the conclusion of purity, the heretics ridiculed: 'The warehouse food of the bald laymen is no different from that of the white-clothed laymen, so let the Sangha make it outside.' In the quoted text, the 'Sutra of Protecting Purity' (護凈經) says: 'The Buddha walked with Ananda in the past and encountered a pond, each forty li deep and wide. There were insects in the pond, shaped like tadpoles. The Buddha told Ananda, 'The insects in this pond are originally monks from the ten directions of the world, who ate unclean food and fell into this stinking dung pond, constantly eating unclean things, etc.'' The rest is the same as the scriptures quoted in the commentary, falling into insects, pigs, dogs, dung beetles, and five million lifetimes, so it is said to be 'each'. Because it is said that the knower of affairs, it says: 'In the past, there was an Arhat who went to the toilet in the dark and saw a Bhikkhu next to him **. The Arhat asked: 'You were originally a good person, why did you fall into the realm of hungry ghosts?' He replied: 'I have been hungry and thirsty for a long time,' etc., the rest is the same as the commentary.' It also says: 'Remembering that he once was a Bhikkhu, knowing the pure affairs of the Sangha, touching the pure food of the Sangha, and offering unclean food to the Sangha, therefore causing such a disaster.' The Arhat chanted a blessing for him, so that he could be freed from the realm of hungry ghosts and return to the human realm, etc. Dung beetles are insects that eat feces. The 'Treatise on the Great Perfection of Wisdom' (智論) says that pure believers give alms to the Sangha, seeking blessings, which is called the food of the field of merit. The following points out the widespread needs, which need to be checked and viewed. The 'Great Collection Sutra, Chapter on Saving the Dragon' (大集經·濟龍品) says: 'At that time, there was a blind dragon who cried loudly, saying: 'Great Holy World Honored One, may you save me. I am now suffering great pain in my body, and I am often gnawed by various insects day and night, living in hot water, without a moment of happiness.' The Buddha said: 'In your past life, you were once a Bhikkhu, destroying precepts, harboring deception in your heart, showing a good appearance outwardly, widely greedy for relatives, with many disciples, and a far-reaching reputation. Because of this cause, you received many offerings, enjoyed them alone, and instead slandered those who uphold the precepts with evil words.'

人懊惱。如是念言世世生中食汝身肉。如是惡業死生龍中。又過去無量劫中在融赤銅地獄中。常為諸蟲食啖。乃至眾中二十六億諸餓龍等悉皆雨淚念過去身。雖得出家備造惡業經無量身在三惡道。以余報故猶在龍中受極大苦。佛語諸龍。汝可持水洗如來足。令汝殃罪漸得除滅。諸龍以手掬水水皆成火變作大石滿於手中。如是至七亦復如是。佛教立大誓願。已焰火皆滅乃至八過。以手捧水洗如來足。至心懺悔。佛記彌勒佛時當得人身出家得道等。乃至諸龍得宿命心。自念過去或為俗人親屬因緣。或聽法因緣入寺食于僧食等今受龍報云云。僧護經。彼因僧護比丘海邊見諸地獄。多是迦葉佛時比丘不修戒行。毀壞三寶貪用僧物。慳吝眾食不給客僧。故受諸苦。尋文細讀適足自勵。通下總示前後諸文之意。自物犯者雖是已物亦從他施。故凡受用豈容非法。五百問因緣同前護凈經。持戒尚爾破戒可知矣。挃(陟栗)。撞觸也。次明護凈護惡觸中。以文相交參大分三段。行食中初科。註文以令他益授非一心與故。次科即一人受已通及餘人。準須具戒清凈者。如釋相所簡御乘行船因而連引。或是船乘運載食具。無人故開。三中僧祇初明穢手。注中反顯捉他凈器凈食則非不凈。若下次明穢食。若著下明穢器。科擻筐器凈穢相混故。十誦

【現代漢語翻譯】現代漢語譯本人感到懊惱。他們這樣想：『生生世世我都吃你的血肉。』因為這樣的惡業，死後便投生到龍中。又在過去無量劫中，我曾在融化的赤銅地獄中，經常被各種蟲子啃食。』直到大眾中二十六億條餓龍都流下眼淚，回憶起過去的事情。雖然（我）曾經出家，但因為造作了各種惡業，經歷了無數次在三惡道中的輪迴。因為殘餘的業報，現在仍然在龍中遭受極大的痛苦。佛陀告訴眾龍：『你們可以用水洗如來的腳，讓你們的罪業逐漸消除。』眾龍用手捧水，水都變成火焰，變成巨大的石頭，充滿了他們的手。這樣嘗試了七次也是如此。佛陀立下大誓願，火焰全部熄滅，直到第八次，他們用手捧水洗如來的腳，真心懺悔。佛陀預言他們將在彌勒佛出世時得到人身，出家得道等等。眾龍獲得了宿命通，回憶起過去，或者因為是俗人的親屬，或者因為聽法的緣故，進入寺廟吃了僧眾的食物等等，所以現在才受到龍的報應，云云。《僧護經》中說，僧護比丘在海邊看到各種地獄，其中很多是迦葉佛時代的比丘，因為不修戒律，毀壞三寶，貪用僧眾的財物，吝嗇食物不供給客人，所以才遭受各種痛苦。仔細閱讀經文，足以自我勉勵。總的來說，以上經文揭示了前後經文的含義：即使是自己的東西，如果已經施捨出去，也算是別人的東西了，所以凡是受用，怎麼能不合法呢？《五百問因緣》與之前的《護凈經》類似，持戒尚且如此，破戒就更不用說了。挃（zhì lì）：撞擊，觸碰。接下來闡明護凈、護惡觸，以經文相互交錯，大體分為三段。行食中的第一科。註文說，爲了讓別人受益，授與不是一心一意給予的緣故。第二科說，一個人接受后，也通用於其他人。應該具備持戒清凈的人。如釋迦牟尼佛所簡選的御乘行船，因而連帶引用。或者是船隻運載食物，因為沒有人所以開許。第三科，《僧祇律》首先闡明穢手。註文中反過來顯示，如果拿著別人的乾淨器物和食物，就不是不乾淨的。『若』字以下闡明穢食。『若著』以下闡明穢器。科：因為簸箕和筐等器物，乾淨和不乾淨的混在一起。《十誦律》。

【English Translation】 English version People felt distressed. They thought, 'In every lifetime, I have eaten your flesh and blood.' Because of such evil karma, they were reborn as dragons. Also, in countless past kalpas, I was in the molten red copper hell, constantly eaten by various insects.' Until twenty-six billion hungry dragons in the assembly shed tears, recalling past events. Although (I) had once renounced the world, due to creating various evil karmas, I experienced countless cycles in the three evil realms. Because of residual karmic retribution, I am still suffering greatly as a dragon. The Buddha told the dragons, 'You can use water to wash the Tathagata's feet, so that your sins can be gradually eliminated.' The dragons scooped up water with their hands, but the water turned into flames and huge stones, filling their hands. This happened seven times. The Buddha made a great vow, and all the flames were extinguished. Until the eighth time, they used their hands to hold water and wash the Tathagata's feet, sincerely repenting. The Buddha predicted that they would obtain human bodies when Maitreya Buddha appears in the world, renounce the world, attain enlightenment, and so on. The dragons gained the power of remembering past lives, recalling that in the past, either because they were relatives of laypeople, or because they listened to the Dharma, they entered temples and ate the food of the Sangha, and so they are now receiving the retribution of being dragons, and so on. In the Sanghu Sutra, the bhikshu (monk) Sanghu saw various hells by the sea, many of whom were bhikshus (monks) from the time of Kashyapa Buddha (one of the ancient Buddhas), who, because they did not cultivate precepts, destroyed the Three Jewels (Buddha, Dharma, Sangha), greedily used the property of the Sangha, and were stingy with food and did not provide for guests, suffered various torments. Carefully reading the scriptures is enough to encourage oneself. In general, the above scriptures reveal the meaning of the preceding and following scriptures: Even if it is one's own property, if it has already been given away, it is considered someone else's property, so how can one not be lawful in using it? The Five Hundred Questions on Causation is similar to the previous Protecting Purity Sutra. If upholding the precepts is like this, then breaking the precepts is even more so. Zhi Li: to strike, to touch. Next, it explains protecting purity and protecting against evil touches, with the scriptures intertwined, roughly divided into three sections. The first section is in the practice of eating. The commentary says that in order to benefit others, the giving is not wholehearted. The second section says that after one person receives it, it also applies to others. One should have someone who upholds the precepts and is pure. Like the selected imperial chariot and boat of Shakyamuni Buddha (the historical Buddha), hence the related citation. Or if the boat is carrying food, it is allowed because there is no one. The third section, the Sanghika Vinaya, first explains unclean hands. The commentary shows in reverse that if one holds someone else's clean utensils and food, it is not unclean. The section below 'If' explains unclean food. The section below 'If touching' explains unclean utensils. Section: Because the winnowing basket and other utensils, clean and unclean, are mixed together. Ten Recitations Vinaya.

下注通決諸文。諸器中初科。難事天雨並緣凈故。次文為三。初明比丘誤觸凈物。謂未加法者不得即語恐知非誤即成觸故。不得名字亦據未離手時。已離不妨。還得七日者由不成觸。加受無過。若令下次明凈人誤觸七日。亦如上者即不得名字。問答置地等註失口法義須再加。若言下三明比丘錯捉凈物。應除把者不得還放。器具中初總示諸器。床等致織者或繩或藤。密穿之者。若食下別明諸觸有四。初明坐物。若棧下次明架閣。即以為器棧(士板)。棚也。若在下三明舟船。十七谷如釋相引蘧(巨居)蒢(音除)。蘆蓆也。風波漂岸即成器故篙(音高)。進船竿也。大下四明諸車。初明大車。如船中者或停止不行即為不凈。牛繩未離名凈。次明小車。謂比丘身不在車上。但約取物動即成觸。是以注中不約牛論。若在下重示大車。對簡小車擔持中。十誦初明轉凈。不共要者本無心故。使下次明緣開。以沙彌小力不勝故。若不下三明簡除。同僧祇者前云得扟取中央也。飯下四明佐助。天下五明自舉。註文點上凈器。四分初明自捉。注中點上無凈人也。若下次開回施。若缽下三明洗缽。若入下四明借缽。善見氣噓理須凈洗。噓呵也(世有呵手捉經像。衣缽者轉增穢也)。五分初是緣凈。若下次明簡除。四分噁心不成觸。此由本

【現代漢語翻譯】現代漢語譯本下注通決諸文。諸器中初科。難事天雨並緣凈故。次文為三。初明比丘誤觸凈物。謂未加法者不得即語恐知非誤即成觸故。不得名字亦據未離手時。已離不妨。還得七日者由不成觸。加受無過。若令下次明凈人誤觸七日。亦如上者即不得名字。問答置地等註失口法義須再加。若言下三明比丘錯捉凈物。應除把者不得還放。器具中初總示諸器。床等致織者或繩或藤。密穿之者。若食下別明諸觸有四。初明坐物。若棧下次明架閣。即以為器棧(士板)。棚也。若在下三明舟船。十七谷如釋相引蘧(巨居)蒢(音除)。蘆蓆也。風波漂岸即成器故篙(音高)。進船竿也。大下四明諸車。初明大車。如船中者或停止不行即為不凈。牛繩未離名凈。次明小車。謂比丘身不在車上。但約取物動即成觸。是以注中不約牛論。若在下重示大車。對簡小車擔持中。十誦初明轉凈。不共要者本無心故。使下次明緣開。以沙彌小力不勝故。若不下三明簡除。同僧祇者前云得扟取中央也。飯下四明佐助。天下五明自舉。註文點上凈器。四分初明自捉。注中點上無凈人也。若下次開回施。若缽下三明洗缽。若入下四明借缽。善見氣噓理須凈洗。噓呵也(世有呵手捉經像。衣缽者轉增穢也)。五分初是緣凈。若下次明簡除。四分噁心不成觸。此由本

【English Translation】 English version Various texts on the rules of betting. The initial section concerns various vessels. Difficult matters, rain, and the cause of purification are all due to purity. The next text is divided into three parts. The first clarifies when a Bhikkhu (Buddhist monk) mistakenly touches a pure object. If the object hasn't been ritually purified, one shouldn't speak immediately, lest the mistake be known and the touch becomes an offense. One also shouldn't name it if the hand hasn't left the object. Once the hand is away, it's permissible. The monk still has seven days because the touch wasn't an offense. Adding acceptance is not a transgression. The next section clarifies when a pure person mistakenly touches something for seven days. As above, one shouldn't name it. The question and answer about placing it on the ground, etc., the commentary on the loss of speech requires further addition. If the statement below clarifies when a Bhikkhu mistakenly grasps a pure object, the handle should be removed and not released. Among the implements, the initial part generally shows all implements. Beds, etc., made of woven material, either rope or rattan, are closely woven. If food is involved, the following clarifies the four types of contact. The first clarifies sitting objects. The next clarifies shelves and racks, which are considered implements, such as shelves (wooden boards) and sheds. The third clarifies boats and ships. Seventeen grains, as explained in the commentary, refer to 'qu' (a type of rush) and 'chu' (a type of reed). Reed mats. If the wind and waves drift to the shore, it becomes an implement. A 'gao' (pole) is a pole for propelling a boat. The fourth clarifies various vehicles. The first clarifies large vehicles. Like in a boat, if it stops moving, it becomes impure. If the cow rope hasn't been released, it's considered pure. The next clarifies small vehicles, meaning the Bhikkhu's body isn't on the vehicle, but merely moving it to take something constitutes contact. Therefore, the commentary doesn't discuss the cow. The following reiterates large vehicles, contrasting them with small vehicles being carried. The 'Ten Recitations' initially clarifies the transfer of purity. If it's not shared, it's because there was no intention. The next clarifies the opening of conditions because the novice's strength is insufficient. The third clarifies the simplification and removal. Similar to the Sangha, it was previously said that one could take the center. The fourth clarifies assistance with food. The fifth clarifies self-elevation. The commentary points to pure implements. The 'Four Divisions' initially clarifies self-grasping. The commentary points out that there is no pure person. The next opens up the return of offerings. The third clarifies washing the bowl. The fourth clarifies borrowing the bowl. According to 'Good View,' breathing on it requires purification and washing. Breathing is like exhaling (it's said that exhaling on hands to grasp scriptures, images, robes, and bowls increases impurity). The 'Five Divisions' initially concerns the cause of purification. The next clarifies simplification and removal. In the 'Four Divisions,' evil intent doesn't constitute contact. This is due to the original

是不凈故須除之。四分種子雖觸生菜體轉移植亦爾。若下次開佐助同前十誦坂(音反)。坡也。十誦負謂抱負自觸吉者示制過也。有過藥即曾犯觸宿者病故開之(或云五辛者非)。鼻奈耶下注決所開。義非自畜。自煮中初科。開者非自食。故注中引前沙彌擔食例決。次科初煮飯法。得洗器等由體凈故。使凈人煮非變生故。須橫木者表身受故。受已自煮同溫食故。與病人者通餘人故亦得自食由無過故。次明煮菜。三制薑湯。四開溫食。五開指教。抒謂以箸攪動。內宿中二律不犯。皆非意故本律復開。不知不犯如通塞引。內煮中開為他者即是凈人。有餘開食事同自煮。通塞二門並約有罪為通。無罪名塞。初門時藥唯通文舉宿煮具足四過。餘三藥並望限中名局。過限名通。又非時七日限中唯開惡觸。盡形方開三罪。則通塞可見矣。七日指后。即生罪中。盡形中初示所開。僧下決前相違。薑是盡形不開自煮。故註文破古。疏云。古師云七日加法開內宿煮。此無文也(非時亦然)。獨盡形藥律開三罪。故云唯也。觸通三藥故所不云。下引二律斥古所執。十誦開飲恐彼妾引故注決之。四分即殘宿食戒開文。唯許外用。然彼但云宿受蘇油。義亦通收加法之者。餘下次通簡藥體。下指十誦。如后受法中第二科引。彼明非時等三藥。故云

【現代漢語翻譯】現代漢語譯本：因為是不凈的緣故，所以必須去除它。四分律中，種子即使接觸到生菜的本體，轉移種植也是一樣（不清凈）。如果下次（指種子）開花，佐助（不清凈）的情況與之前相同。《十誦律》中的『坂』字，讀音為『反』，意思是山坡。『十誦負』指的是抱負，自己接觸到吉祥的東西，是表示制定過失。有過失的藥，就是曾經犯戒接觸過宿食的人，因為生病所以開許（可以使用）。（或者說是五辛的人，這是不對的）。《鼻奈耶》的下文註釋決定了所開許的內容，意義並非是自己畜養（家畜）。

在『自煮』中，第一個部分，開許的不是自己食用，所以在註釋中引用了之前沙彌擔食的例子來決定。第二個部分，最初的煮飯方法，可以清洗器具等，因為器具的本體是乾淨的緣故。讓凈人煮飯，不是因為（食物）變質的緣故。需要橫木，是表示身體領受的緣故。領受之後自己煮，和溫食一樣（可以食用）。給病人（食物），也包括其他人，也可以自己食用，因為沒有過失的緣故。接下來闡明煮菜。第三是制定薑湯。第四是開許溫食。第五是開許指導（他人）。『抒』的意思是用筷子攪動。『內宿』中，兩部律典都不算犯戒，都是因為沒有（貪吃）的意圖的緣故，所以根本的律典又開許（可以食用）。不知道（是宿食）不算犯戒，如同『通塞』的引用。

在『內煮』中，開許為他人煮食，那就是凈人（可以做的事情）。有剩餘的，開許食用，和自己煮食一樣。『通塞』兩門都是針對有罪的情況來說的，有罪的叫做『通』，沒有罪的叫做『塞』。第一個門中，時藥只『通』文句中舉出的宿食和煮食，具備了四種過失。其餘三種藥，都是針對期限來說的，在期限內叫做『局』，超過期限叫做『通』。又如非時食和七日藥的期限中，只開許惡觸（可以使用），盡形藥才開許三種罪（可以使用），那麼『通塞』的情況就可以明白了。七日指的是後面，也就是生罪中。盡形藥中，首先展示所開許的內容。僧下的決定與之前的（說法）相違背。薑是盡形藥，不開許自己煮食，所以註釋駁斥了古人的說法。疏中說：『古師說七日藥可以開許內宿煮食，這是沒有根據的（非時食也是這樣）。』只有盡形藥律開許三種罪（可以使用），所以說是『唯』。接觸（不清凈之物）通用於三種藥，所以沒有說。下面引用兩部律典來駁斥古人的執著。《十誦律》開許飲用，是擔心那些侍妾引用（這個規定），所以註釋決定了這一點。《四分律》是殘宿食戒的開許條文，只允許外用。然而那裡只是說宿受蘇油，意義也包括加法之（物）。其餘的下次可以通用，簡化藥的本體。下文指的是《十誦律》，如同後面受法中的第二部分引用。那裡闡明了非時等三種藥，所以說（可以通用）。 English version: Because it is impure, it must be removed. In the Sarvastivada Vinaya, even if a seed touches the body of a raw vegetable, transplanting it is the same (impure). If it blooms next time, the assisting (impure) situation is the same as before. The word 'Saka' (坂) in the Daśabhāṇavāra Vinaya, pronounced 'fan' (反), means hillside. 'Daśabhāṇavāra bhāra' (十誦負) refers to bearing responsibility; oneself touching auspicious things indicates the establishment of faults. A faulty medicine is one that has been touched by someone who has violated the precept of touching overnight food; it is permitted (to use) because of illness (or for those who consume the five pungent roots, which is incorrect). The commentary below the Bainaye (鼻奈耶) determines what is permitted, and the meaning is not about raising (livestock) oneself.

In 'cooking oneself,' the first part is not about permitting oneself to eat, so the commentary cites the previous example of a śrāmaṇera carrying food to decide. The second part, the initial method of cooking rice, allows washing utensils, etc., because the body of the utensils is clean. Having a pure person cook is not because (the food) has deteriorated. Needing a horizontal wood indicates that the body receives it. Cooking oneself after receiving it is the same as warm food (permitted to eat). Giving (food) to the sick also includes others, and one can also eat it oneself because there is no fault. Next, it clarifies cooking vegetables. Third is establishing ginger soup. Fourth is permitting warm food. Fifth is permitting guidance (to others). 'Shu' (抒) means stirring with chopsticks. In 'keeping overnight,' neither of the two Vinayas considers it a violation because there is no intention (of greed), so the fundamental Vinaya again permits (eating). Not knowing (it is overnight food) is not a violation, like the citation of 'open and closed.'

In 'cooking inside,' permitting cooking for others means that it is something a pure person (can do). If there is a surplus, it is permitted to eat, the same as cooking oneself. The 'open and closed' gates are both in relation to situations with offenses; having an offense is called 'open,' and having no offense is called 'closed.' In the first gate, seasonal medicine only 'opens' overnight food and cooked food mentioned in the text, possessing four faults. The remaining three medicines are all in relation to the time limit; within the time limit is called 'limited,' and exceeding the time limit is called 'open.' Also, in the time limit for non-seasonal food and seven-day medicine, only touching something impure is permitted (to use); only the medicine lasting a lifetime permits three offenses (to use), so the situation of 'open and closed' can be understood. Seven days refers to later, which is in the offense of birth. In the medicine lasting a lifetime, it first shows what is permitted. The Sangha's decision contradicts the previous (statement). Ginger is a medicine lasting a lifetime, and it is not permitted to cook oneself, so the commentary refutes the ancient saying. The commentary says: 'Ancient teachers said that seven-day medicine can permit keeping overnight and cooking, which has no basis (non-seasonal food is also like this).' Only the Vinaya for medicine lasting a lifetime permits three offenses (to use), so it is said to be 'only.' Touching (impure things) applies to all three medicines, so it is not mentioned. The following cites two Vinayas to refute the ancient adherence. The Daśabhāṇavāra Vinaya permits drinking, fearing that those concubines would cite (this rule), so the commentary decides this. The Sarvastivada Vinaya is the permitting clause for leftover overnight food, only allowing external use. However, it only says overnight receiving ghee and oil, and the meaning also includes adding legal (things). The rest can be used universally next time, simplifying the body of the medicine. The following refers to the Daśabhāṇavāra Vinaya, like the citation in the second part of the later receiving method. It clarifies the three medicines such as non-seasonal, so it says (can be used universally).

【English Translation】 Because it is impure, it must be removed. In the Sarvastivada Vinaya, even if a seed touches the body of a raw vegetable, transplanting it is the same (impure). If it blooms next time, the assisting (impure) situation is the same as before. The word 'Saka' (坂) in the Daśabhāṇavāra Vinaya, pronounced 'fan' (反), means hillside. 'Daśabhāṇavāra bhāra' (十誦負) refers to bearing responsibility; oneself touching auspicious things indicates the establishment of faults. A faulty medicine is one that has been touched by someone who has violated the precept of touching overnight food; it is permitted (to use) because of illness (or for those who consume the five pungent roots, which is incorrect). The commentary below the Bainaye (鼻奈耶) determines what is permitted, and the meaning is not about raising (livestock) oneself. In 'cooking oneself,' the first part is not about permitting oneself to eat, so the commentary cites the previous example of a śrāmaṇera carrying food to decide. The second part, the initial method of cooking rice, allows washing utensils, etc., because the body of the utensils is clean. Having a pure person cook is not because (the food) has deteriorated. Needing a horizontal wood indicates that the body receives it. Cooking oneself after receiving it is the same as warm food (permitted to eat). Giving (food) to the sick also includes others, and one can also eat it oneself because there is no fault. Next, it clarifies cooking vegetables. Third is establishing ginger soup. Fourth is permitting warm food. Fifth is permitting guidance (to others). 'Shu' (抒) means stirring with chopsticks. In 'keeping overnight,' neither of the two Vinayas considers it a violation because there is no intention (of greed), so the fundamental Vinaya again permits (eating). Not knowing (it is overnight food) is not a violation, like the citation of 'open and closed.' In 'cooking inside,' permitting cooking for others means that it is something a pure person (can do). If there is a surplus, it is permitted to eat, the same as cooking oneself. The 'open and closed' gates are both in relation to situations with offenses; having an offense is called 'open,' and having no offense is called 'closed.' In the first gate, seasonal medicine only 'opens' overnight food and cooked food mentioned in the text, possessing four faults. The remaining three medicines are all in relation to the time limit; within the time limit is called 'limited,' and exceeding the time limit is called 'open.' Also, in the time limit for non-seasonal food and seven-day medicine, only touching something impure is permitted (to use); only the medicine lasting a lifetime permits three offenses (to use), so the situation of 'open and closed' can be understood. Seven days refers to later, which is in the offense of birth. In the medicine lasting a lifetime, it first shows what is permitted. The Sangha's decision contradicts the previous (statement). Ginger is a medicine lasting a lifetime, and it is not permitted to cook oneself, so the commentary refutes the ancient saying. The commentary says: 'Ancient teachers said that seven-day medicine can permit keeping overnight and cooking, which has no basis (non-seasonal food is also like this).' Only the Vinaya for medicine lasting a lifetime permits three offenses (to use), so it is said to be 'only.' Touching (impure things) applies to all three medicines, so it is not mentioned. The following cites two Vinayas to refute the ancient adherence. The Daśabhāṇavāra Vinaya permits drinking, fearing that those concubines would cite (this rule), so the commentary decides this. The Sarvastivada Vinaya is the permitting clause for leftover overnight food, only allowing external use. However, it only says overnight receiving ghee and oil, and the meaning also includes adding legal (things). The rest can be used universally next time, simplifying the body of the medicine. The following refers to the Daśabhāṇavāra Vinaya, like the citation in the second part of the later receiving method. It clarifies the three medicines such as non-seasonal, so it says (can be used universally).

余也。次門明過中。十誦為二。初示犯人。比丘即別人僧即眾僧尼加式又。二眾共七人注中。以式叉過食非常開故。次明四過。內宿中但云僧坊。致有計云凈地中共宿無過而文不了。故注點之。內熟自熟熟即煮也。惡捉多種且據一相。注中顯示必須決舍。再受無過。多論三種。初受．二捉．三不受．不捉文中共宿經夜吉者。即內宿罪初不共宿亦吉者。疏云。以心貯畜故犯。四分無文義豈通許。對顯中內宿對處三處有犯。人中三人唯據大僧。知有犯者不知不犯。下引文示可見。狗持風吹皆謂食在大界。律字誤合作佛言。食中有三。初明離地不論長足。二未離地須簡長足。如果菜等生分未絕。皆無內宿。三簡四藥唯除盡形。是塞三藥皆犯為通。內煮中對處。唯大界中犯故。凈地並塞。人通七眾此據能造。若論食犯唯局三人。四藥唯開盡形。自煮亦爾。自煮中約食變產生犯。五百問被凈言通應是火凈生物。惡觸就人中初科又二。前明自觸具五。決意不食即失受法。若欲再啖理須重受。若下次明他觸唯一。次科初句注云故食亦爾。謂一心度與凈人。雖經兩捉亦不成觸如前所明。誤觸非作意故。觸非好心。故並不成。三中初句。四分忘者亦即開誤。又前僧祇誤持七日油等並同。次句引四分。不觸凈者謂餘人得食觸不成。故觸者不

凈即噁心人獨成污故。就食中。三藥加受通無惡觸。互覆墮者根依兩界枝覆果墮。則有互也。準下諸文。在樹並從根判。墮落皆據知論。大略如此尋文自見。四分中初明安食。律因大界有樹生枝覆凈地。諸比丘欲安物著上。佛言。根在不凈地即是不凈。又樹在凈地枝覆大界。比丘欲安食物。佛言。根在凈地得食。故云從根斷也。若樹下次明互墮。無人觸知者律云。若不作意欲使墮者凈故云不成內宿(又云樹在凈地果墮不凈地。比丘不知。佛言凈文中不引)。據墮凈地本無有過。但根在大界果熟不收疑恐成犯。故下須約長足以論。謂下義判有二。初約未離須分足與未足。若下次約已離則不分之。律文不明長足離處。故注示之。五分初明凈不凈地。即人物俱在二界之間。非所為者謂非作意觸等。若下次明物在不凈地。約知不知初引緣。不下佛斷。僧祇前明生長同上從根。穀米準同亦謂及時入凈廚也。注中會同本宗如上所引。儉開八事。四分初科前引儉緣。佛下列八事。內宿內煮此二為賊持去故開。自煮因凈人盡食故開。自取即惡觸。因路見果求凈人不得為人持去故開。二食兩果四事同開足食。律云。早起食(即僧食也謂早受眾食故)。從食處持餘食來(即俗食也謂乞食食已持余殘來故)。受食已得胡桃乃至阿婆梨果(即陸

【現代漢語翻譯】現代漢語譯本『凈』是指心懷惡意的人獨自造成污穢。關於食物方面，三種藥物加入后，普遍沒有令人厭惡的接觸。相互覆蓋導致墮落的情況，根本在於兩界的交界處，樹枝覆蓋導致果實墮落，這樣就產生了相互影響。參照下面的各種條文，在樹上的情況都從根部來判斷，墮落的情況都根據是否知情來論斷。大致可以這樣來理解，仔細研讀條文自然會明白。《四分律》中首先說明了安放食物的問題。律中提到，在大界（指不凈地）有樹木生長，樹枝覆蓋了凈地。一些比丘想要把東西放在上面，佛說：『根在不凈地，那就是不凈的。』又說，樹在凈地，樹枝覆蓋了大界，比丘想要安放食物，佛說：『根在凈地，就可以食用。』所以說從根部來判斷。如果樹下說明了相互墮落的情況，在無人觸碰知曉的情況下，律中說：『如果不是有意讓它掉落，那就是乾淨的。』所以說不會構成『內宿』（食物過夜）。（又說，樹在凈地，果實掉落在不凈地，比丘不知道，佛說這是乾淨的，文中沒有引用）。根據掉落在凈地的情況，本來沒有過失，但根在大界，果實成熟后沒有及時採摘，可能會構成違犯，所以下面需要根據是否『長足』來討論。下面義理的判斷分為兩種情況。首先，根據是否離開樹枝來區分『足』與『未足』。如果已經離開樹枝，則不作區分。律文中沒有明確說明『長足』離開樹枝的情況，所以註釋中對此進行了說明。《五分律》首先說明了凈地和不凈地，即人和物都在兩界的交界處。『非所為者』是指沒有作意觸碰等行為。如果物體在不凈地，根據知與不知來判斷，首先引用因緣，但下面沒有佛的決斷。《僧祇律》前面說明生長的情況，與上面相同，都是從根部來判斷。穀米也參照這個原則，也就是說及時進入乾淨的廚房。註釋中會同本宗的觀點，如上面所引用的。儉省地開許了八件事。《四分律》首先在科判前引用了儉省的因緣。佛列舉了八件事：『內宿』、『內煮』，這兩種情況是因為被盜賊拿走才開許的。『自煮』是因為凈人全部吃完才開許的。『自取』即是惡觸，因為在路上看到果實，找不到凈人，才讓人拿走才開許的。『二食』、『兩果』這四件事同樣開許『足食』。律中說，早起食用（即僧眾的食物，指早晨接受的僧眾食物），從食用處拿剩餘的食物來（即世俗的食物，指乞食后拿剩餘的食物來），接受食物后得到胡桃乃至阿婆梨果（即陸地

【English Translation】 English version 'Purity' refers to the defilement uniquely created by a malicious mind. Regarding food, the addition of three medicines generally eliminates unpleasant contact. In cases of mutual covering leading to downfall, the root lies at the boundary between the two realms; branches covering lead to the fall of fruit, thus creating mutual influence. Refer to the various clauses below; situations on the tree are judged from the root, while cases of falling are judged based on awareness. This is a general understanding; careful study of the clauses will reveal the details. The Caturvargika-vinaya (四分律) first explains the issue of placing food. The Vinaya mentions that in the great boundary (大界, referring to impure ground), trees grow, and their branches cover pure ground. Some bhikshus (比丘, monks) want to place things on them. The Buddha said, 'If the root is in impure ground, then it is impure.' He also said, 'If the tree is in pure ground and its branches cover the great boundary, and bhikshus want to place food, the Buddha said, 'If the root is in pure ground, it can be eaten.' Therefore, it is said to be judged from the root. If the text below explains the situation of mutual falling, in cases where no one touches or knows about it, the Vinaya says, 'If it is not intentionally made to fall, then it is clean.' Therefore, it does not constitute 'inner lodging' (內宿, food left overnight). (It also says, 'If the tree is in pure ground and the fruit falls on impure ground, and the bhikshu does not know, the Buddha said it is clean, but this is not quoted in the text). According to the situation of falling on pure ground, there is originally no fault, but if the root is in the great boundary and the fruit is ripe but not collected in time, it may constitute a violation, so it needs to be discussed based on whether it is 'long enough'. The judgment of the meaning below is divided into two situations. First, distinguish between 'enough' and 'not enough' based on whether it has left the branch. If it has already left the branch, then no distinction is made. The Vinaya text does not clearly explain the situation of 'long enough' leaving the branch, so the commentary explains it. The Pancavargika-vinaya (五分律) first explains pure and impure ground, that is, people and things are both at the boundary between the two realms. 'Not what is done' refers to not intentionally touching, etc. If the object is in impure ground, judge based on knowing or not knowing, first citing the cause and condition, but there is no Buddha's decision below. The Mahasamghika-vinaya (僧祇律) explains the situation of growth in the same way as above, all judged from the root. Grains and rice are also referred to this principle, that is, entering a clean kitchen in time. The commentary combines the views of the original school, as quoted above. It sparingly permits eight things. The Caturvargika-vinaya first quotes the cause and condition of sparing permission before the section heading. The Buddha lists eight things: 'inner lodging' (內宿), 'inner cooking' (內煮), these two situations are permitted because they were taken away by thieves. 'Self-cooking' (自煮) is permitted because the pure person has eaten everything. 'Self-taking' (自取) is evil contact, because seeing the fruit on the road and not finding a pure person, it is permitted to have someone take it. 'Two foods' (二食), 'two fruits' (兩果), these four things also permit 'sufficient food' (足食). The Vinaya says, eating early in the morning (that is, the food of the sangha (僧, monastic community), referring to the food received in the morning by the sangha), bringing the remaining food from the place of eating (that is, secular food, referring to bringing the remaining food after begging), receiving food and obtaining walnuts and even Apari fruits (阿婆梨果, a type of fruit) (that is, land

果也)。食已得水中可食物(即水果也。此四並因於比丘邊作餘食法。彼或分食或食都盡故開)。此之八事從緣有八據事唯五。以後四種同一事故。定罪中。宿煮觸足對上五事。自取兼不受。內宿兼殘宿。約文七罪義加壞生。四提四吉則為八罪。義加準不受者既不從人。義無遣凈。還制中本開儉緣。時豐須制。如法治者如上八罪。隨犯治之。十誦持殘義開諸罪。語主令知。為防譏過。凈法中制意有三。初四分了論二意一是遮譏。二為異俗。次引十誦即護法。意下指隨戒。前云。若佛不制國王大臣役使比丘。由佛制故王臣息心等。處人中初標示。一下列句初約義出二俱句。注餘四眾即尼等也。餘下次引文示二互句。凈法中初文上座審問。令眾知委所食無疑。維那亦爾者隨得一人非謂俱問。次科四分中委如隨相。今隨略點初五中不中種者。中字去呼謂不堪種植故。次五中皮剝謂自剝者㓟皮即刀甄也。瘀謂青黑燥謂萎干。此應等者業疏云。四分十種。五種凈種凈根。謂前五凈種后五凈根。若準尼鈔注云后五通凈生種又似非局。準五分者疏云。五分十種大同四分。又加水凈是也。僧祇四法分對六物。下引四分以示通別。母論二凈理須去子。三中初科前。正簡通別。注云篙草無凈法者。疏云。如一盤生菜相種和雜。縱火觸相種猶

非凈相種相隔又不相通。例余蒿草有隔非凈(理須一一火觸)。若粳米下次明重凈。注云白皮裹者。則今舂碓白米無有生義即不須凈。或如十誦者引事以顯。彼無凈人處開凈米已七日自作等。火凈刀凈者。若上粳米止用火凈。蘿蔔通用二凈。自他中初明使他。注字指上標下。下明自作。加行即是作為。疏解中初彰損。今下次顯益。一吉羅者即自煮罪(或云壞相)。準須先從他受。三中十誦初示如法。若下簡非法。火焰謂炎上微處。熱灰炭火無焰頭者皆不成凈。上明法非。比丘下明人非。注火觸者意明火所不及得食無過。同上了論刀爪得食者。非自煮故然是自凈不無壞相。五分根莖火凈意彰兼通。非唯子種。僧祇初明托緣成法灰。圍應帶微火。有壞種義所故。若食下次明相種四句。然下準第二句以示兩通。四中初約物同一處各處不得。此下示凈法所以。沙門凈者謂此作法。令僧免過耳。準下例通米穀。由同米聚谷亦通凈。不名壞生。分種相中。初問次答。前示生相。七種者青黃赤白黑紫縹(青黃之色)。所下次明生種。離地得生如柳榴類其枝可栽者。從緣即水土也。指律五種。即根枝節子雜種也。第五標中初敘須廣之意。略下列章。初科前引多論五意。第五即外道見比丘不自取果發心出家等。次引五分因呵而制。故知立

【現代漢語翻譯】現代漢語譯本非凈相的種子，其種類相互隔離，互不相通。例如，其餘的蒿草，種類隔離，並非清凈（理論上必須一一經過火燒）。如果粳米，下文將說明是重凈。註釋說，『被白皮包裹的』。那麼現在舂碓出來的白米，沒有生長的意義，就不需要清凈。或者像《十誦律》那樣，引用事例來顯明。那裡在沒有清凈人的地方，開許用凈米七日自作等。火凈、刀凈，如果上面的粳米只用火凈，蘿蔔可以通用兩種清凈方法。『自他中』，首先說明使他（清凈）。註釋的『字』，指向上文，標明下文。下文說明自作（清凈）。加行，就是作為。疏解中，首先彰顯損害，『今下』次要顯明利益。『一吉羅』，就是自己煮食的罪過（或者說是破壞相）。應該首先從他人處接受（清凈）。『三中』，《十誦律》首先展示如法。『若下』，簡別非法。火焰，指向上燃燒的微小之處。熱灰、炭火沒有火焰頭的，都不能成就清凈。上文說明法非。『比丘下』，說明人非。註釋『火觸者』，意思是說明火所不能及的地方，得到食物沒有過失。如同《上了論》所說，用刀、爪得到食物的人，不是自己煮的，雖然是自己清凈的，但並非沒有破壞相。《五分律》根莖火凈，意思是彰顯兼通，不僅僅是子種。《僧祇律》首先說明依託因緣成就的灰。圍繞應該帶有微火，有破壞種子意義的緣故。『若食下』，其次說明相種四句。『然下』，依據第二句來展示兩種通用的情況。『四中』，首先約定物品在同一處，各處則不可以。『此下』，展示清凈法的所以然。沙門凈，是指這種作法，令僧人免除過失。『準下』，類推米穀。由於和米聚在一起，谷也通用清凈，不稱為破壞生長。『分種相中』，首先提問，其次回答。前面展示生相。『七種者』，青、黃、赤、白、黑、紫、縹（青黃之色）。『所下』，其次說明生種。離開地面能夠生長的，如柳樹、石榴樹之類，它們的枝條可以栽種的，從因緣來說就是水土。指律中的五種，就是根、枝、節、子、雜種。『第五標中』，首先敘述需要廣泛說明的用意。『略下』，列出章節。首先科判，前面引用多論的五種意思。第五種就是外道看見比丘不自己摘取果實，發心出家等。其次引用《五分律》因為呵斥而制定的，所以知道建立（...

【English Translation】 English version Seeds of non-pure appearance are isolated and do not intercommunicate. For example, the remaining artemisia grass is isolated in kind and not pure (in theory, each one must be touched by fire). If it is japonica rice, it will be explained later that it is doubly purified. The commentary says, 'Those wrapped in white skin.' Then the white rice that is now pounded does not have the meaning of growth, so it does not need to be purified. Or like the Ten Recitation Vinaya, citing examples to illustrate. There, in places where there are no pure people, it is permissible to use pure rice for seven days to make it yourself, etc. Fire purification and knife purification, if the above japonica rice only uses fire purification, radishes can generally use two purification methods. 'Among self and others,' first explain making others (purify). The 'word' in the commentary refers to the previous text and marks the following text. The following text explains self-making (purification). Additional practice is action. In the commentary, first highlight the harm, and 'now below' secondly highlight the benefit. 'One kilala' is the sin of cooking for oneself (or destroying the appearance). One should first receive (purification) from others. 'Among the three,' the Ten Recitation Vinaya first shows what is in accordance with the Dharma. 'If below,' distinguish what is not in accordance with the Dharma. Flame refers to the subtle place of upward burning. Hot ashes and charcoal fire without flame heads cannot achieve purification. The above text explains that the Dharma is not. 'Monk below' explains that the person is not. The commentary 'fire touch' means that if the fire cannot reach a place, there is no fault in obtaining food. As the Upari Vinaya says, those who obtain food with knives and claws are not cooked by themselves, although they are purified by themselves, they are not without destroying the appearance. The Five-Part Vinaya root and stem fire purification means to highlight both general and specific, not only seed types. The Sanghika Vinaya first explains the ashes that are achieved by relying on conditions. The surrounding should be with a slight fire, because it has the meaning of destroying seeds. 'If eating below,' secondly explain the four sentences of appearance and seed. 'However below,' according to the second sentence to show the two general situations. 'Among the four,' first agree that the items are in the same place, and not in each place. 'Below this' shows the reason for the purification method. Sramana purification refers to this practice, which allows monks to avoid faults. 'According to below,' analogize rice and grains. Because they are gathered with rice, grains are also generally purified and are not called destructive growth. 'Among the division of seed appearances,' first ask, then answer. The front shows the appearance of growth. 'The seven types' are blue, yellow, red, white, black, purple, and piao (blue-yellow color). 'What below,' secondly explain the seed of growth. Those that can grow away from the ground, such as willows and pomegranates, whose branches can be planted, from the perspective of conditions, are water and soil. Refers to the five types in the Vinaya, which are roots, branches, nodes, seeds, and mixed seeds. 'Among the fifth marks,' first narrate the intention of needing to explain widely. 'Briefly below' lists the chapters. First, the classification, the previous citation of the five meanings of many treatises. The fifth is that outsiders see monks not picking fruits themselves and aspire to leave home, etc. Secondly, cite the Five-Part Vinaya which was established because of reprimands, so know that the establishment (...

法意為遮譏。即同多論第三意也。不與取即盜異名。口受二意防法防罪如文可分。后指如下即防罪中。二中初標問手下釋。通義分為三。初明手通。次明口局。時藥亦有口者即有緣口加三受也。時藥有二局。一手口互局二。並局中前。餘三可見。十誦中初示緣開。由非正時故云時分。非下簡藥體。舉宿者語含殘內。三中所授即過食者初科。五義者指上多論。由有五義故。須餘眾不許自類。六眾道四。俗二也。三趣更兼非畜也。口受二局眾局比丘。趣唯人道。次科作證明者即上五中第二義也。論中約人有無以明成不。非畜成者必約知解。三中止即不須手。眼現相口即語示。四中敘意為三。初示法。心境者心即能緣。境謂前食。仰手是色相。領即心上注。引非顯正。下注釋成相領。一事即食境。除下明開。眼雖不睹亦可聞聲有緣置地彼雖無心自須起意。不喜即外道相嫌。驚急即火燒馬屋。具引如釋相。既下教通受謂先須起念。是食皆受后或心差亦得成法。受法標中初指略時藥。此下次標三藥。分位以明故曰別論。非時四位初中八患。謂八種過。前五染觸。通自他犯。后三約受唯據自論。六是不受。七八即失受。第七且據中后為言。中前無過如注所簡。第八註文即前轉變體中。中論所說。謂果漿變為甜醋即失受法。二中須煮

沸者謂生果汁。必是熟者則不須之。三中前漿類別者如上體中果。蜜等漿有差別故。三記識者或須不須。故注示之。四中諸律無文有事故須義立。詞中六句初令專審恐異緣故。二稱己名簡非他故。準下科中病重不堪得代加之。應稱病者名字。三稱病緣明非濫托。四云薑湯別指藥體。五云夜分期定時限。六於他受求前對證(下二法分句同此)。注云無遺不須加者由加口法本為延時必無所留。但直手受。七日中初明八患。改第八者以酥油等無變動故。犯竟殘藥異上殘宿。但是受已經夜非犯竟者(昔約自他分異非非)。能授四法大同於前。三中五過初過分二。初正明二問答。正明又三。初句標過。若下示相。僧下引證。問答中由未犯長制受不成故須問決。答中前釋不成后簡異藥。第二長染不成可會。三中藥味通者義同共畜故。僧祇如此者若據本宗理應自成。四中初引製法。一日即第八日。謂下顯意。上句示間日。下句明非犯。據本不服理應成受。制須間日為抑貪情。又心曾服食八日成犯。后受相染。今由不服故得間受。立法有以故令準用。五中正可者藥恰盡也。雖無染犯不許續加。結中決上相續須約同藥。下引僧祇一體轉易。可證異味不妨續受。自作中。第二然燈涂足由非服食義無加受(古云油以除風涂足能履水。西竺多用

【現代漢語翻譯】現代漢語譯本沸騰的果汁被稱為生果汁（未煮熟的果汁）。如果是熟的果汁，則不需要特別說明。三中前漿類別，如上文提到的果類。蜜等漿液有差別，因此需要記錄是否需要特別處理。四中，各種律典中沒有明確規定，但根據實際情況需要設立。詞中六句，首先要專心審查，以防出現其他情況。第二句稱自己的名字，是爲了區分不是其他人。參照下科中，如果病人病情嚴重無法前來，可以由他人代替，應該稱病人的名字。第三句說明生病的原因，表明不是隨意找藉口。第四句說薑湯，是特指藥物。第五句說夜分，是約定時間。第六句向他人請求，以便之前可以對證（下二法分句與此相同）。註釋說，如果沒有剩餘，則不需要新增，因為新增口法本來是爲了延長儲存時間，如果完全沒有剩餘，則直接用手接受即可。七日中，首先說明八種過失。更改第八種過失，是因為酥油等沒有變質。犯竟殘藥與上文提到的剩餘過夜的藥物不同，指的是已經接受但已經過夜的藥物，而不是犯戒后剩餘的藥物（過去根據自他來區分，並非如此）。能授四法與前文基本相同。三中五過，第一個過失分為兩部分。首先是明確的二問答。明確又分為三部分。第一句標明過失。若下文是顯示其狀態。僧下文是引用證據。問答中，由於沒有違反長期禁制，接受行為不成立，因此需要詢問決定。回答中，前面解釋不成立的原因，後面區分不同的藥物。第二，長期染色不成立，可以理解。三中，藥物味道相通，意義上等同於共同畜養。僧祇律中如此規定，如果按照本宗的原則，理應自行成立。四中，首先引用戒律。一日即第八日。謂下文是顯示其含義。上句是表示間隔日。下句是說明沒有犯戒。按照本來的規定，如果不服用，理應可以接受。制定需要間隔日是爲了抑制貪婪之心。而且，如果曾經服用過，八日後就構成犯戒。後來接受的藥物會受到影響。現在由於沒有服用，所以可以間隔接受。立法有依據，所以可以準用。五中，正可指的是藥物恰好用完。即使沒有受到污染或犯戒，也不允許繼續新增。總結中，決定上文的相續，需要約定是同一種藥物。下文引用僧祇律，一體轉易，可以證明不同味道的藥物不妨礙繼續接受。自作中，第二，點燈和塗抹腳，由於不是服用的藥物，因此在意義上不需要增加接受（古人說用油來去除風濕，塗抹腳可以行走在水上，在西竺很常用）。

【English Translation】 English version The boiling juice is called raw juice (unripe juice). If it is ripe, it doesn't need special instructions. The category of pre-juice in the three, such as the fruits mentioned above. There are differences in honey and other juices, so it is necessary to record whether special treatment is needed. In the four, there are no clear regulations in various Vinayas, but it needs to be established according to the actual situation. In the six sentences of the words, first of all, concentrate on the examination to prevent other situations. The second sentence calls one's own name to distinguish it from others. Referring to the following section, if the patient is seriously ill and cannot come, he can be replaced by others, and the patient's name should be called. The third sentence explains the reason for the illness, indicating that it is not an excuse. The fourth sentence says ginger soup, which specifically refers to medicine. The fifth sentence says night time, which is the agreed time. The sixth sentence asks others so that it can be verified before (the next two law sentences are the same). The note says that if there is no residue, there is no need to add it, because the addition of the mouth method was originally to extend the preservation time, and if there is no residue at all, just accept it directly by hand. In the seven days, first explain the eight faults. Changing the eighth fault is because ghee and other things have not deteriorated. The remaining medicine after committing the offense is different from the remaining overnight medicine mentioned above, which refers to the medicine that has been accepted but has been overnight, not the medicine remaining after committing the offense (in the past, it was distinguished according to self and others, not so). The four methods that can be taught are basically the same as before. In the three middle five faults, the first fault is divided into two parts. First of all, there are two clear questions and answers. Clearly divided into three parts. The first sentence marks the fault. The following is to show its state. The following is to cite evidence. In the question and answer, since the acceptance behavior is not established due to the failure to violate the long-term prohibition, it is necessary to ask for a decision. In the answer, the reason for the failure to establish is explained in the front, and different drugs are distinguished in the back. Second, long-term dyeing is not established, which can be understood. In the three, the taste of the medicine is the same, which is equivalent to common animal husbandry in meaning. The Sangha Vinaya stipulates this way, and if it is based on the principles of this sect, it should be established by itself. In the four, first cite the precepts. One day is the eighth day. The following is to show its meaning. The upper sentence indicates the interval day. The lower sentence explains that there is no violation of the precepts. According to the original regulations, if you don't take it, you should be able to accept it. The formulation of the interval day is to suppress greed. Moreover, if you have taken it before, it constitutes a violation of the precepts after eight days. The medicine accepted later will be affected. Now, since you have not taken it, you can accept it at intervals. There is a basis for legislation, so it can be used. In the five, Zhengke refers to the medicine that has just been used up. Even if it is not contaminated or violated, it is not allowed to continue to add it. In summary, the decision on the continuation of the above requires an agreement on the same medicine. The following quotes the Sangha Vinaya, and the one-body transfer can prove that different tastes of medicine do not hinder continued acceptance. In the self-made, the second, lighting lamps and smearing feet, since it is not a medicine to be taken, there is no need to increase acceptance in meaning (the ancients said that oil can be used to remove rheumatism, and smearing feet can walk on water, which is very common in West India).

)。下指所出義須依準。第三記識用舍不定。故注示之。四中註釋展轉之義。油蜜不轉經煮不失。是以文中唯簡二酥。得自煮者以生酥先熟非變生故。二煮即上自他。據本生酥限滿有觸。味轉失受事同新物。再受而捉故不成觸。下引婆沙反證可解。正加中。注安凈地離內宿也。須自取者免觸失也。古謂七日藥開內宿故持點之。文舉風病油藥為法。余皆準改故云類準。盡形中四初位指前。次科初須火凈。且據生者為言。二與余別必約藥分相雜。三中體謂正藥。分即余助。二法者即手口二受(有云。即體分二藥屬法所收故云二法)。別來謂不同時買。別受謂隨得隨加。第四總受中注牒諸藥。此約藥味未和合者必是成現丸散單牒藥君如雲黃茋散阿魏丸等。若下指例。隨何藥病準上改牒。指如前者即指上注別標藥目。或可同上須辨體分。或可指相和體文。彼云。隨以藥首標目。余則藥分稱之是也。別受中初敘有緣別來。而下明別受又二。初加藥體同上不出。若下次加藥分。注中上八物是時藥。下三物即七日藥遇緣謂他事所阻。盡形藥頭即藥體之君。文中且舉一味時藥。余可例牒故注示之。三中令凈人斷價離販賣故。得自選者由非己物不成觸故。即覓比丘加者有則就市無則還寺。不然且令凈人持還。后從手受事則容緩。不過限者

【現代漢語翻譯】現代漢語譯本：以下所指出的意義必須有所依據。第三，記憶使用並不固定，所以要加以註釋說明。第四，註釋是層層遞進的意義。如同油和蜜不會改變，經過烹煮的酥油也不會失去其本質。因此，文中只簡單地提到了兩種酥油（生酥和熟酥）。得自烹煮的酥油，是因為生酥先經過熟化，並非改變其本質。『二煮』指的是自己煮和他煮。根據原本的生酥，如果超過期限或受到污染，味道會改變，如同新的物品一樣，再次接受和觸控，因此不能算作『觸』（不清凈）。下面引用《婆沙論》的反證可以解釋這一點。在『正加中』，註釋說要選擇乾淨的地方，遠離過夜的住所。必須自己取用，以避免接觸而失去清凈。古人說七日藥可以開內宿，所以要拿著它點觸。文中以風病油藥為例，其餘的都可以參照修改，所以說『類準』（類似參照）。在『盡形中』，首先，『位』指的是前面。其次，科目的開始必須用火凈化，而且是針對生酥而言。第二，與其他的區別在於必須根據藥物的成分混合。第三，『體』指的是主要的藥物，『分』指的是輔助的藥物。『二法』指的是手和口兩種接受方式（有人說，指的是體藥和分藥，藥物屬於法所包含的，所以說是『二法』）。『別來』指的是不同時購買，『別受』指的是隨得到隨新增。第四，在『總受中』，註釋說要登記各種藥物。這裡指的是藥物的味道還沒有混合的情況，一定是已經制成的丸、散等單方藥物，比如雲黃芪散、阿魏丸等。『若下』指的是舉例。根據什麼疾病，參照上面修改登記。『指如前者』指的是上面註釋中單獨標明藥物名稱。或者可以像上面一樣，需要區分體藥和分藥。或者可以指已經混合的體藥。那裡說，根據藥物的首要成分標明名稱，其餘的則稱為藥分。在『別受中』，首先敘述有因緣而分別拿來。而下面說明分別接受又有兩種。首先是新增藥體，和上面一樣，不再贅述。『若下』是新增藥分。註釋中，上面的八種是時藥，下面的三種是七日藥，遇到因緣，比如被其他事情耽誤。『盡形藥頭』指的是藥體中的主要成分。文中只舉了一個時藥的例子，其餘的可以參照登記，所以註釋說明。第三，讓清凈的人定價，遠離販賣，因為不是自己的東西，所以自己選擇，不會構成『觸』。如果找到比丘可以新增，有的話就在市場上買，沒有的話就還回寺廟。不然就讓清凈的人拿回去，之後再從手中接受，事情就可以延緩。不超過期限的。

【English Translation】 English version: The meanings pointed out below must have a basis. Third, memory and usage are not fixed, so they must be annotated. Fourth, the annotations are progressive in meaning. Like oil and honey do not change, and ghee that has been cooked does not lose its essence. Therefore, the text only briefly mentions two types of ghee (raw ghee and cooked ghee). Ghee obtained from cooking is because raw ghee is first cooked, not changing its essence. 'Two cookings' refers to cooking by oneself and cooking by others. According to the original raw ghee, if it exceeds the time limit or is contaminated, the taste will change, like a new object, and accepting and touching it again will not be considered 'touch' (impure). The counter-evidence cited from the Vibhasa can explain this point. In 'adding correctly', the annotation says to choose a clean place, away from overnight accommodation. It must be taken by oneself to avoid contact and loss of purity. The ancients said that seven-day medicine can open overnight accommodation, so it must be touched with it. The text takes wind disease oil medicine as an example, and the rest can be modified with reference, so it is said 'similar reference'. In 'lifelong', first, 'position' refers to the previous one. Second, the beginning of the subject must be purified with fire, and it is for raw ghee. Second, the difference from others is that it must be mixed according to the ingredients of the medicine. Third, 'body' refers to the main medicine, and 'part' refers to the auxiliary medicine. 'Two methods' refers to the two methods of receiving by hand and mouth (some say that it refers to body medicine and part medicine, and medicine belongs to what the Dharma contains, so it is called 'two methods'). 'Separate coming' refers to buying at different times, and 'separate receiving' refers to adding as you get it. Fourth, in 'total receiving', the annotation says to register various medicines. This refers to the situation where the taste of the medicine has not yet been mixed, and it must be ready-made pills, powders, and other single-prescription medicines, such as Yun Huangqi powder, Asafoetida pills, etc. 'If below' refers to giving an example. According to what disease, refer to the above to modify the registration. 'Pointing to the former' refers to the above annotation that separately marks the name of the medicine. Or it can be like the above, it is necessary to distinguish between body medicine and part medicine. Or it can refer to the already mixed body medicine. There it says, mark the name according to the main ingredient of the medicine, and the rest are called medicine parts. In 'separate receiving', first narrate the separate taking because of conditions. And below it explains that there are two more types of separate receiving. The first is to add body medicine, which is the same as above, and will not be repeated. 'If below' is to add medicine parts. In the annotation, the above eight are seasonal medicines, and the following three are seven-day medicines, encountering conditions, such as being delayed by other things. 'Lifelong medicine head' refers to the main ingredient in the body medicine. The text only gives an example of a seasonal medicine, and the rest can be registered with reference, so the annotation explains. Third, let a clean person price it, away from selling, because it is not one's own thing, so choosing it oneself will not constitute 'touch'. If a Bhikkhu can be found to add it, if there is one, buy it in the market, if not, return it to the temple. Otherwise, let a clean person take it back, and then receive it from the hand later, and things can be delayed. Not exceeding the time limit.

時內不過中。非時不過須臾。斥世中初敘恣情慢法。希有一二言其極小。斯時尚爾。於今可知。聖制不行即是滅法。故云抑挫。抑謂抑遏挫謂摧挫。高談下斥有言無行。高談謂超世之語。虛論謂言過其實。攝心則動無自任。順教則專奉律儀。此明好大者。據說則超出世表撿行即混跡常流。一事行之不徹則無量法行滅于身矣。此徒滿眼實為寒心。真誠出家幸無自屈焉知丁嗟其愚迷。上句謂迷果。下句即造因。有下勸其詳審。鏡鑑也。第五門正明中。初明七日又二。前明口受須說。文列三義。即體力味三皆強勝故多貪著。后明手受不須。雖具三義止齊中前故時少貪畜心薄故。過希希亦少也。餘下二明三藥不須。時藥有第三義。非時有初義。盡形有第二義。或復兼二但不具三故云反義等。指法中。藥缽二凈詞句無別唯改一衣字耳。第六手受中一不對病。二不題名。故通自他。口法中初句標同。若下示義。初約縱奪以明。謂據法雖局論藥則通注示二通。味通者資身治病兼彼此故手通如上。何下引文為證。即長藥戒文彼明舍有三別。六日藥還主得服。七日如鈔引。八日藥舍與凈人。義鈔戒疏並見三十。七中手受可解。口受中初示得否。不從藥勢者釋上不作二日也。正從法論釋上更加七日也。下引文證。僧祇成論並證六日已去不得

重加。僧祇因病比丘日日求凈人疲苦。佛問醫言。比丘幾日畜藥得安隱。答。如鈔引指上誤觸。即護凈中亦僧祇文此明觸失顯有重受。堅病謂重病也。第八中初引論四段。初敘本制緣。若作下二明遇緣再受。即如上引更加余藥相雜。若藥下三明迷忘重加。若病下四明重病代受。防罪中初科制加二受本為離過。欲明所防名相多少。發問示之。次別論中罪相交雜。以類收之。手防二罪四藥並同。不受是提惡觸得吉。口受四別。時藥口加但替手受亦不延時罪同手受。余之三藥過中失受。不受提惡觸吉。此之二罪則通三藥。殘宿一提通后二藥。內宿等三不開七日唯局盡形(戒疏盡形五罪無內宿者文誤)。註文破古如上護凈罪通塞中。次生罪中。此明二受合論防罪翻防故生。寄論名數故云因明。注示罪生還從受法。列釋中手受二罪四藥並同皆云惡觸。即是二吉。若準戒疏但云過午生惡觸夜盡生殘宿。則一吉一提。疑今殘宿下多惡觸字詳之。口受中時藥同上手受。非時三罪二提一吉通后三藥。七日更加犯舍一提服用一吉故有五罪。戒疏止生四罪。彼云。有人立五。謂服此藥今解不然。服則有罪不服無過。不同上四不服罪生。故知今鈔猶存昔解。問答中戒疏云。有人復立生於不受。今不標古直示今義。答中初明不生之意。非謂無不受

【現代漢語翻譯】現代漢語譯本重加：僧團中，因有生病的比丘每天都需要凈人（指不與僧侶同住，負責照料僧侶起居的居士）求取藥物，導致凈人疲憊不堪。佛陀詢問醫生：『比丘在幾天內儲存藥物才能安穩無憂？』醫生回答：『就像用手抄寫時，手指不小心碰到（藥物），立即用乾淨的東西遮蓋，這樣即使在非凈的地方也能保持藥物的潔凈。』僧團的條文中也提到這一點，這表明觸碰（藥物）后失去（受持），明顯需要重新受持。『堅病』指的是重病。第八（《隨機羯磨》第八卷）中，首先引用了四段論述。第一段敘述了最初制定的緣由。『若作下』第二段說明了遇到特殊情況需要再次受持。就像上面引用的，（如果）額外加入其他藥物混合在一起。（那麼就需要重新受持）。『若藥下』第三段說明了因為迷糊忘記而重複受持。（那麼就需要重新受持）。『若病下』第四段說明了重病時可以由他人代為受持。防罪（防止犯戒）中，首先說明制定兩次受持的根本目的是爲了避免過失。爲了明確所要防止的罪名和數量，所以提出問題來揭示它。其次，在分別論述中，罪相交織，按照類別進行歸納。用手受持（藥物）的兩種罪過，四種藥物都相同。不受持是『提』（指突吉羅，一種輕罪），觸碰（藥物）是『吉』（指吉羅，另一種輕罪）。用口受持（藥物）有四種區別。時藥（指在規定的時間內服用的藥物）用口加持，但代替用手受持，也不延長時限，罪過與用手受持相同。其餘的三種藥物，過了中午就失去了受持，不受持是『提』，觸碰是『吉』。這兩種罪過適用於三種藥物。殘宿（指剩餘的過夜的藥物）是『一提』，適用於後面的兩種藥物。內宿（指在住所內過夜的藥物）等三種情況，不開許七日，只能侷限於盡形壽（指終身）。（《戒疏》中說盡形壽有五種罪過，沒有內宿，這裡文字有誤）。註文駁斥古義，如上面所說，護凈的罪過貫通於通和塞（兩種情況）中。其次，在生罪（因違犯戒律而產生的罪過）中，這裡說明兩次受持合在一起討論，防止罪過反而產生罪過，所以稱為『因明』。註釋表明罪過的產生還是來自於受持的方法。在列舉解釋中，用手受持的兩種罪過，四種藥物都相同，都說是『惡觸』，也就是兩種『吉』。如果按照《戒疏》的說法，只說過了中午產生『惡觸』，夜晚結束產生『殘宿』，那麼就是一『吉』一『提』。懷疑現在『殘宿』下面多了『惡觸』兩個字，需要詳細考察。用口受持中，時藥與用手受持相同。非時（指不在規定的時間內服用的藥物）的三種罪過，兩『提』一『吉』，適用於後面的三種藥物。七日（藥）如果額外加持，犯『舍』（指捨墮，一種較重的罪過）一『提』，服用（藥物）一『吉』，所以有五種罪過。《戒疏》只說產生四種罪過。那裡說：『有人立五』，現在解釋不是這樣。服用（藥物）就有罪過，不服用就沒有過失，不同於上面四種情況，不服用罪過也會產生。所以知道現在的《鈔》仍然保留著以前的解釋。問答中，《戒疏》說：『有人又立生於不受』，現在不標明古義，直接說明現在的意義。回答中，首先說明不產生（罪過）的意義，不是說沒有不受持的情況。

【English Translation】 English version Re-addition: In the Sangha (monastic community), a sick Bhikshu (monk) daily requests medicine from a Kapiya-karaka (lay attendant), causing the attendant to become weary. The Buddha asked the physician: 'For how many days can a Bhikshu store medicine and be at ease?' The physician replied: 'It is like when copying something, the finger accidentally touches (the medicine), immediately cover it with something clean, so that even in an unclean place, the medicine can be kept clean.' This is also mentioned in the Sangha's rules, which indicates that losing (the holding) after touching (the medicine) clearly requires re-holding. 'Firm illness' refers to a serious illness. In the eighth (volume of the Karma-samgraha), four sections are cited. The first section describes the reason for the initial establishment. 'If doing below' The second section explains that under special circumstances, re-holding is required. Just like the above cited, (if) additional other medicines are added and mixed together. (Then re-holding is required). 'If medicine below' The third section explains that re-addition due to confusion and forgetting. (Then re-holding is required). 'If illness below' The fourth section explains that in case of serious illness, others can hold on behalf. In preventing offenses, it is first stated that the fundamental purpose of establishing two holdings is to avoid faults. In order to clarify the names and quantities of the offenses to be prevented, questions are raised to reveal them. Secondly, in the separate discussion, the characteristics of offenses are intertwined and classified according to categories. The two offenses of holding (medicine) with the hand are the same for all four medicines. Not holding is 'Thulla' (a minor offense), touching (medicine) is 'Kila' (another minor offense). There are four differences in holding (medicine) with the mouth. Time medicine (medicine taken at a prescribed time) is blessed by mouth, but replaces holding by hand, and does not extend the time limit, the offense is the same as holding by hand. For the remaining three medicines, the holding is lost after noon, not holding is 'Thulla', touching is 'Kila'. These two offenses apply to three medicines. Residual overnight (medicine) is 'one Thulla', which applies to the last two medicines. Internal overnight (medicine) and the other three cases are not allowed for seven days, but are limited to the end of life. (The Karma-samgraha says that there are five offenses at the end of life, without internal overnight, the text is wrong). The commentary refutes the ancient meaning, as mentioned above, the offense of protecting purity permeates through the open and closed (two situations). Secondly, in the arising of offenses (offenses arising from violating precepts), it is explained here that the two holdings are discussed together, preventing offenses instead of causing offenses, so it is called 'Hetu-vidya'. The commentary indicates that the arising of offenses still comes from the method of holding. In the enumeration and explanation, the two offenses of holding with the hand are the same for all four medicines, all said to be 'bad touch', which are two 'Kila'. If according to the Karma-samgraha, only say that 'bad touch' arises after noon, and 'residual overnight' arises at the end of the night, then it is one 'Kila' and one 'Thulla'. Suspect that there are two more words 'bad touch' under 'residual overnight', which need to be examined in detail. In holding with the mouth, time medicine is the same as holding with the hand. The three offenses of non-time (medicine taken at a non-prescribed time) are two 'Thulla' and one 'Kila', which apply to the last three medicines. If seven-day (medicine) is additionally blessed, committing 'Nissaggiya' (a heavier offense) one 'Thulla', taking (medicine) one 'Kila', so there are five offenses. The Karma-samgraha only says that four offenses arise. There it says: 'Some establish five', now the explanation is not like this. Taking (medicine) is an offense, not taking is not a fault, unlike the above four cases, not taking an offense will also arise. So know that the current Karma-samgraha still retains the previous explanation. In the question and answer, the Karma-samgraha says: 'Some also establish arising from not holding', now do not mark the ancient meaning, directly explain the current meaning. In the answer, first explain the meaning of not arising (offenses), not saying that there is no situation of not holding.

罪。但不因口法而生故耳。不同下舉非殘對顯。盡形中。口生六罪者牒古解也。古謂生不受故同上防罪名數可知。無病下顯今義。即戒疏云。口不生罪由聖開加法不失故。縱令被觸亦不失受。律中無病服但吉羅以有法也。若不加法還同墮矣。準此但結違教一吉。既不失法則不生罪也。餘下指證。三戒並云盡形壽藥無病因緣而服吉羅。次問中七日犯長。與三藥別欲彰制意故問申之。答中二義初是貪畜。二即違教。余無此義故云反此。三問答中初言七罪約具為言。此下示有無不定。◎

◎釋缽器篇

題中缽是梵言。器即華語。缽則局收器皿。器則名通眾具。具云缽多羅。此翻應器。準下加法雲應量受。則是應量之器。對法為名。(有取三如釋者亦通但無據耳)。準章服儀云。堪受供者用之名為應器。此即對人為目。或處說云。量腹而食故云應器。即對食為名。上二字總所攝之物。下二字即能攝之教物雖眾多二教攝盡。一缽制持有違結罪眾具聽畜。方堪受用故。約二教通收一切。注中五行者即金木水火土。總四事之體。排程謂調養具度。即眾物之通名。敘意中但明聽門眾具。以制唯一缽義無相濫。故不敘之。初二句示物之多。殷眾也湊聚也。次二句明開畜之意。上士一缽足以存生。下流少缺不堪進道故云隨報也

【現代漢語翻譯】現代漢語譯本罪。但不是因為口頭說法而產生罪過。這與下面列舉的『非殘』相對照來顯明不同。『盡形中』，口頭產生六種罪過，這是引用古義來解釋。古義指沒有接受，所以和上面一樣防止罪名和數量可知。『無病下』顯示現在的意義。也就是戒疏中說的，口頭不產生罪過，是因為聖人開許，加上儀軌方法沒有缺失的緣故。即使被觸犯，也不會失去受戒。律中無病服用，只是吉羅罪，因為有儀軌方法。如果沒加儀軌方法，就和墮落一樣。按照這個，只結違背教導的一個吉羅罪。既然沒有失去儀軌方法，就不會產生罪過。『餘下』指證。三戒都說盡形壽服用藥物，沒有疾病因緣而服用，判吉羅罪。接下來問七日犯長，與三種藥物不同，想要彰顯制定戒律的用意，所以提出來申述。回答中的兩種意義，第一是貪婪積蓄，第二是違背教導。其他沒有這個意義，所以說『反此』。第三個問答中，開始說七罪是就全部情況而言。『此下』說明有罪與無罪是不一定的。 ◎釋缽器篇題目中『缽』是梵語（Pattra），『器』是漢語。『缽』只是侷限於收納器皿，『器』則名稱可以通用於各種器具。完整地說叫『缽多羅』（Pattra），翻譯成漢語是『應器』。按照下面的加法說『應量受』，就是適合容量的器具。根據法相來命名。（有人取『三如』來解釋，也說得通，但沒有依據）。按照章服儀的說法，能夠接受供養的人使用的，稱為『應器』。這是對人而言的命名。或者有地方說，根據腹部的容量來吃飯，所以叫『應器』。這是對食物而言的命名。上面兩個字總括所包含的物品，下面兩個字是能總括的教義，物品雖然眾多，都被這兩個教義總括。一個缽是佛制，持有違背就會結罪，其他器具聽許持有。才能夠接受使用，所以用兩個教義來總括一切。註釋中的『五行』就是金、木、水、火、土。總括四種事物的本體。『排程』是指調養器具，『具度』是各種物品的通用名稱。敘述意義中只說明聽許持有的器具，因為佛制只有一個缽，意義上沒有混淆，所以不敘述缽的定製。開始兩句說明物品很多，『殷眾』是聚集的意思。接下來兩句說明開許持有的用意。上等的人一個缽就足夠維持生活，下等的人缺少器具就不能進步修道，所以說是『隨報』。

【English Translation】 English version A sin. But it is not generated because of oral Dharma. This is different from the 'non-residual' mentioned below to show the difference. 'Within the limit of one's life', generating six sins through speech, this is quoting the ancient meaning to explain. The ancient meaning refers to not receiving, so like the above, preventing the number and names of sins is knowable. 'Below without illness' shows the present meaning. That is, the Vinaya Commentary says that sins are not generated through speech because the Sage allows it, and the added ritual methods are not missing. Even if touched, one will not lose the precepts received. In the Vinaya, taking medicine without illness is only a Dukkaṭa sin because there is a method. If the ritual method is not added, it is the same as falling. According to this, only one Dukkaṭa sin of violating the teaching is incurred. Since the ritual method is not lost, sins will not be generated. 'The rest below' refers to evidence. All three precepts say that taking medicine for the rest of one's life, without the cause of illness, incurs a Dukkaṭa sin. Next, asking about exceeding the seven-day limit is different from the three medicines, wanting to highlight the intention of establishing the precepts, so it is brought up for further explanation. The two meanings in the answer, the first is greed and accumulation, and the second is violating the teaching. Others do not have this meaning, so it is said 'contrary to this'. In the third question and answer, the initial statement of seven sins is in terms of all situations. 'Below this' indicates that having sin or not is uncertain. ◎Explanation of the Chapter on Bowls and Utensils In the title, 'bowl' (Pattra) is a Sanskrit word, and 'utensil' is a Chinese word. 'Bowl' is limited to containing utensils, while 'utensil' can be a general term for various implements. Fully stated, it is called 'Pattra', which translates to 'appropriate vessel' in Chinese. According to the following addition, 'receiving according to measure' means a vessel suitable for the capacity. It is named according to the characteristics of Dharma. (Some take 'three suchnesses' to explain, which also makes sense, but there is no basis). According to the rules of clothing and attire, what is used by those who are able to receive offerings is called 'appropriate vessel'. This is naming in relation to people. Or some places say that eating according to the capacity of the abdomen is called 'appropriate vessel'. This is naming in relation to food. The first two characters encompass the items included, and the last two characters are the teachings that can encompass them. Although there are many items, they are all encompassed by these two teachings. One bowl is prescribed by the Buddha, and incurring a sin if violated, other utensils are allowed to be held. Only then can it be accepted for use, so everything is encompassed by the two teachings. The 'five elements' in the commentary are metal, wood, water, fire, and earth. They encompass the essence of the four things. 'Dispatching and arranging' refers to taking care of utensils, and 'complete measure' is a general name for various items. In stating the meaning, only the utensils that are allowed to be held are explained, because only one bowl is prescribed by the Buddha, and there is no confusion in meaning, so the prescription of the bowl is not described. The first two sentences explain that there are many items, 'abundant gathering' means gathering together. The next two sentences explain the intention of allowing holding. For superior people, one bowl is enough to maintain life, while inferior people cannot advance in cultivation without utensils, so it is said to be 'according to retribution'.

。事資是緣備道立是行成。雖下明須依法初句躡前。次句示法。雖云聽畜非無限量。下二句明違犯。斯制謂制犯赦放也。既下顯今篇意。眾具非一。畜用有濫故云混也。貌即物之相狀格式也。略下結示指如後者即下聽門(有云前段敘聽門既昆下明制教非也)。制門中制意四段。僧祇明異俗意。非所宜者不相應故。十誦善見並仿聖意。志記也。除受供外併名惡用。無有因者彼論正作無所依。食飲居處皆非己有故。天地四外皆低大海故云四海。中含示名義如上釋。明體中初科泥鐵者泥即瓦器。次科五分十誦並簡非法。缽坯即未燒者。佛自作者。彼律云。佛在蘇摩國作缽坯。令窯師燒成金缽次成銀缽。皆言王若知者謂我能作金銀寶。乃令埋之。后燒作鐵缽。佛令用之。曰蘇摩缽從國為名。則知制度非出凡謀。如前篇云。佛教阿難裁製三衣。良以古佛道法非佛親示余無知者。凡在奉持深須自慶。十誦中業疏云雜寶為器濫在家人。木缽外道石缽唯佛。比丘俱離但用泥鐵。由離諸濫省事易得故也。后引五分決上罪相。仍引僧祇彰犯所以。總判諸缽。白銅及木可結偷蘭。余但非法準同犯吉。三中夾纻即今木骨布漆者是。棍瓦者昔云以石磨後用土脂掍便燒而不熏者。瓷缽即上油燒者。義須毀者或令自毀或準善見。持戒比丘見持木缽即須

【現代漢語翻譯】現代漢語譯本。事情的成就依賴於各種因緣條件的具備，而修道的完成則在於實踐的積累。雖然下面的解釋闡明了必須遵循的法則，但第一句是承接前文，第二句是揭示法則。雖然說允許持有和蓄養，但並非沒有限制。下面的兩句說明了違犯的情況。這裡的『斯制』指的是制定赦免和釋放的制度。『既下』顯示了本篇的意旨。眾多的器具不止一種，蓄養和使用上有濫用的情況，所以說是『混』。『貌』指的是物品的形狀和樣式。『略下』總結指示，指像後面所說的聽門（有人說前段敘述聽門，既然昆下說明制教，這是不對的）。制門中，制定的意義分為四個部分。《僧祇律》說明了與世俗不同的意義，因為不適宜的東西是不相應的。十誦律和善見律都效仿聖人的意旨，作為志記。除了接受供養之外，都叫做惡用。『無有因者』，彼論正確地寫作『無所依』。飲食居住都不是自己所有的。天地四方之外都是大海，所以說是『四海』。『中含』表示名稱的意義，如上文的解釋。在說明缽的材質中，第一科的『泥鐵』，泥指的是瓦器。第二科的五分律和十誦律都簡擇非法的缽。『缽坯』指的是未燒製的缽。佛陀自己製作的缽，彼律中說，佛陀在蘇摩國製作缽坯，讓窯師燒製成金缽，其次是銀缽。佛陀說，如果國王知道我能製作金銀寶器，就會讓我埋藏起來。後來燒製成鐵缽，佛陀讓使用它。叫做蘇摩缽，是從國家的名字命名的。由此可知制度並非出自凡人的謀劃。如前篇所說，佛陀教阿難裁製三衣。實在是因為古代佛陀的道法，如果不是佛陀親自指示，其他人是不知道的。凡是奉持的人，都應該深深地感到慶幸。《十誦律》中的業疏說，用雜寶製作器皿是濫用，像在家人一樣。木缽是外道使用的，石缽只有佛陀使用。比丘都應該遠離這些，只使用泥鐵缽。因為遠離各種濫用，省事而且容易得到。後面引用《五分律》來判定上面的罪相，仍然引用《僧祇律》來彰顯違犯的原因。總的來說，白銅和木製的缽可以判為偷蘭罪，其他的只是非法，可以比照判為吉罪。三中，夾纻指的是現在的木骨布漆缽。棍瓦指的是以前用石頭打磨後用土脂塗抹，然後燒製而不熏的缽。瓷缽指的是上了油燒製的缽。『義須毀者』，或者讓他自己毀壞，或者參照《善見律》，持戒的比丘看到持木缽的，就應該...

【English Translation】 English version. The accomplishment of things depends on the completeness of various causes and conditions, while the completion of the path of practice lies in the accumulation of practice. Although the following explanation clarifies the laws that must be followed, the first sentence connects to the previous text, and the second sentence reveals the law. Although it is said that holding and possessing are allowed, it is not without restrictions. The following two sentences explain the violations. 'This regulation' here refers to the system of formulating amnesty and release. 'Ji Xia' shows the intention of this chapter. There are more than one kind of numerous utensils, and there are abuses in possession and use, so it is said to be 'mixed'. 'Appearance' refers to the shape and style of the object. 'Lue Xia' summarizes the instructions, referring to the listening gate mentioned later (some say that the previous paragraph narrates the listening gate, since Kun Xia explains the system of teaching, which is not correct). In the system gate, the meaning of the system is divided into four parts. The Saṃghika (community) Vinaya explains the meaning of being different from the secular, because inappropriate things are not corresponding. The Daśabhāṇavāra (Ten Recitations) Vinaya and the Samantapāsādikā (The Clear-Seeing Good Law) Vinaya both imitate the intention of the saints as a record. Except for receiving offerings, they are all called evil uses. 'Those who have no cause', that theory correctly writes 'no support'. Food, drink, and residence are not one's own. The world outside the four directions is the sea, so it is called 'four seas'. 'Zhong Han' means the meaning of the name, as explained above. In explaining the material of the bowl, the first section of 'mud and iron', mud refers to earthenware. The second section of the Pañcavargika (Five Sections) Vinaya and the Daśabhāṇavāra (Ten Recitations) Vinaya both select illegal bowls. 'Bowl blank' refers to the unbaked bowl. The bowl made by the Buddha himself, the Vinaya says that the Buddha made a bowl blank in the Soma (name of a country) country and asked the potter to fire it into a gold bowl, followed by a silver bowl. The Buddha said that if the king knew that I could make gold and silver treasures, he would let me bury them. Later, an iron bowl was fired, and the Buddha let him use it. It is called Soma (name of a country) bowl, which is named after the name of the country. From this, it can be seen that the system is not from the plan of ordinary people. As mentioned in the previous chapter, the Buddha taught Ānanda (Buddha's attendant) to tailor the three robes. It is really because the ancient Buddha's dharma (teachings) , if not personally instructed by the Buddha, others would not know. All those who uphold it should feel deeply fortunate. The karma (action) commentary in the Daśabhāṇavāra (Ten Recitations) Vinaya says that using miscellaneous treasures to make utensils is an abuse, like a householder. Wooden bowls are used by heretics, and stone bowls are only used by the Buddha. Bhikṣus (monks) should stay away from these and only use mud and iron bowls. Because it is far away from all kinds of abuse, it saves trouble and is easy to obtain. Later, the Pañcavargika (Five Sections) Vinaya is quoted to judge the above sins, and the Saṃghika (community) Vinaya is still quoted to highlight the reasons for the violation. In general, white copper and wooden bowls can be judged as sthūlātyaya (serious offense) , and others are only illegal and can be judged as duṣkṛta (misdeed). Among the three, jiā zhù refers to the current wooden bone cloth lacquer bowl. Gùn wǎ refers to the bowl that was polished with stone and then coated with soil fat and burned without fumigation. Porcelain bowls refer to bowls that are oiled and fired. 'Those who must be destroyed', either let him destroy it himself, or refer to the Samantapāsādikā (The Clear-Seeing Good Law) Vinaya, and the bhikṣu (monk) who holds the precepts should...

打破不為損盜。明色中初科四分黑赤。僧祇青翠。今多黑色耳。亂雀咽即取咽項毛色鴿色多別。今取青者。次科先引律制。四分令以泥作熏缽爐。以灰平地作熏缽場。安支以缽爐覆上。以灰壅四邊。手按令堅以巨摩(牛糞)。壅四邊燒。今多安爐在下僧圓籠覆上籠中用鐵條橫架安缽在中以竹煙燻之。而下斥非前列五種。棍鋧古云。燒成后入火鋧令牢也。但棍不磨者準須熏。已磨退然後再熏。鐵缽五遍瓦缽二遍。若但一熏掍令牢者則色落受膩。油涂似今瓷器。上油燒者親下證非。初引親聞證。此土行用謂梵僧來此用也。五下引文證。準下例通澡瓶亦熏為色。三中初引善見。二指諸部。三示此方。業疏云。西來鐵熏由牢固者解熏法也。量中初科又三。初示三品。上下之間即為中品。此下二定斗不同。初取周鬥。注指俗法者孫子算經十粟為圭。十圭為抄。十抄為撮。十撮為勺。十勺為合。十合為升。十升爲鬥。十斗為斛。相因增法。示可準據。準下三會唐鬥。唐朝雜令用姬週三斗為一斗。今此俗中例用唐斗宜準為量。次科初引十誦。上二句標同。謂三品大小也。又下示異。彼明下缽受兩缽他。缽他即梵國量名。準下一缽他半為週一鬥。即唐三升三合強。余半缽他為週三升三合。即唐一升強。總計唐升四升已上為下品量。故注

【現代漢語翻譯】現代漢語譯本打破不算是偷盜。明瞭顏色中，初科四分律規定是黑色或紅色。僧祇律規定是青色或翠色。現在大多是黑色。關於亂雀咽，就是取其頸部的毛色，像鴿子的顏色，但也有不同。現在取青色的。其次，先引用律制。《四分律》規定用泥做熏缽爐，用灰平整地面作為熏缽的場地。安置支架，用缽爐覆蓋在上面，用灰土堆在四周，用手按壓使其堅固，用巨摩（牛糞）堆在四周燒。現在大多是把爐子放在下面，用僧圓籠覆蓋在上面，籠中用鐵條橫向架設，把缽放在中間，用竹煙燻它。而下面則駁斥了前面列舉的五種做法。棍鋧，古人說，燒成後放入火中鋧，使其牢固。但是沒有磨過的棍，也必須熏。已經磨損退色的，然後再熏。鐵缽熏五遍，瓦缽熏兩遍。如果只熏一次就用棍子敲打使其牢固，那麼顏色會脫落，容易沾染油膩。用油塗抹，類似現在瓷器上油燒製的做法，親下證明這是不對的。最初引用親身聽聞的證據，說明這種方法在此地流行，是因為有梵僧來到這裡使用。第五，引用經文作為證據。按照下面的例子，澡瓶也可以熏製以改變顏色。第三部分，首先引用《善見律》。第二，指出各個律部的不同。第三，展示此地的做法。《業疏》中說，從西方傳來的鐵熏法是爲了使缽牢固，這是對熏缽方法的解釋。量中，首先分為三類。上下之間的就是中品。下面確定斗的容量不同。首先採用周鬥。註釋中指出俗法，孫子算經中說，十粟為圭，十圭為抄，十抄為撮，十撮為勺，十勺為合，十合為升，十升爲鬥，十斗為斛。這是相因增加的方法，表明可以作為參考依據。按照下面的說法，是參照三會唐鬥。唐朝的雜令規定，用姬周的三斗作為一斗。現在這裡俗例使用唐鬥，應該按照這個標準來衡量容量。其次，首先引用《十誦律》。上面兩句表明相同，指的是三品的大小。又下面表明不同。那裡說明下缽可以容納兩個缽他。缽他（Patra）是梵語的量名。按照下面的說法，一個半缽他相當於周朝的一斗，也就是唐朝的三升三合多一點。剩餘的半個缽他相當於周朝的三升三合，也就是唐朝的一升多一點。總計唐朝的四升以上為下品量，所以註釋中這樣說。

【English Translation】 English version Breaking is not considered stealing. Regarding the color, the initial section of the Sarvastivada Vinaya stipulates black or red. The Mahasanghika Vinaya stipulates blue or green. Now, most are black. Regarding 'swallowing a disordered sparrow', it refers to taking the color of the neck feathers, like the color of a pigeon, but there are differences. Now, the blue color is taken. Next, first cite the Vinaya regulations. The Sarvastivada Vinaya orders to make a smoking pot stove with mud, and flatten the ground with ash as a smoking pot field. Place the supports, cover it with the pot stove, pile ash around the sides, press it firmly with your hands, and pile 'Gomaya' (cow dung) around the sides to burn. Now, most place the stove below, cover it with a Sangha round cage, use iron bars horizontally in the cage, place the bowl in the middle, and smoke it with bamboo smoke. And below, it refutes the five methods listed earlier. 'Kunxian', the ancients said, after burning, put it into the fire to 'Kunxian' to make it firm. However, the 'Kun' that is not ground must also be smoked. If it has been ground and faded, then smoke it again. Iron bowls are smoked five times, and earthenware bowls are smoked twice. If it is only smoked once and beaten with a stick to make it firm, then the color will fall off and it will be easy to get greasy. Applying oil is similar to firing porcelain with oil, the 'Qin Xia' proves that this is wrong. Initially, cite the evidence of personal hearing, indicating that this method is popular here because 'Brahmin' monks came here to use it. Fifth, cite the scriptures as evidence. According to the following example, the bathing bottle can also be smoked to change the color. In the third part, first cite the 'Samantapasadika'. Second, point out the differences in the various Vinayas. Third, show the practices here. The 'Karma Vriddhi' says that the iron smoking method from the West is to make the bowl firm, which is an explanation of the smoking method. In terms of measurement, first divide into three categories. Between the upper and lower is the middle grade. Below, determine that the capacity of the 'Dou' is different. First, use the Zhou 'Dou'. The commentary points out the secular law, Sun Tzu's Arithmetic Classic says that ten 'Su' is a 'Gui', ten 'Gui' is a 'Chao', ten 'Chao' is a 'Cuo', ten 'Cuo' is a 'Shao', ten 'Shao' is a 'He', ten 'He' is a 'Sheng', ten 'Sheng' is a 'Dou', ten 'Dou' is a 'Hu'. This is the method of increasing by multiplication, indicating that it can be used as a reference basis. According to the following statement, it refers to the Tang 'Dou' of the Three Dynasties. The miscellaneous orders of the Tang Dynasty stipulated that three 'Dou' of the Ji Zhou Dynasty were used as one 'Dou'. Now, the common practice here uses the Tang 'Dou', and the capacity should be measured according to this standard. Secondly, first cite the 'Dasabhumi Sutra'. The above two sentences indicate the same, referring to the size of the three grades. Also below, it shows the difference. There it is explained that the lower bowl can hold two 'Patra'. 'Patra' is a Sanskrit name for measurement. According to the following statement, one and a half 'Patra' is equivalent to one 'Dou' of the Zhou Dynasty, which is slightly more than three 'Sheng' and three 'He' of the Tang Dynasty. The remaining half 'Patra' is equivalent to three 'Sheng' and three 'He' of the Zhou Dynasty, which is slightly more than one 'Sheng' of the Tang Dynasty. In total, more than four 'Sheng' of the Tang Dynasty is the lower grade measurement, so the commentary says so.

引僧祇合之。應知彼律四升即據下品。缽他羅他與多音之轉耳。僧祇在宋朝翻尺斗並依元魏。大同唐朝。故用四升爲下缽也。次引婆論會同四分文為五段。初標示論師即彼論自指。謂下二定缽他量。釜飯謂釜中㷈熟者。時人下三合缽量。余可食者謂蔬菜等。則上缽共受四缽他半。一缽他秦斗計有六升六合半強(唐二升二合強)。四缽他總二斗六升六合半強(唐九升弱)。余半缽他計三升三合強(唐一升計)。共成三斗(唐為二斗)。律師下四引異議。中下例餘二品。斗半為下品。即今五升。中間為中品。見下五引證。此文欲明親承古式。則前定品量有所準據矣。后引母論證上可知。三中初指定教量。律下別斥非法。又二。初遮妄執。前引彼所據。業疏云。有人言。律制量腹而食。何定量也。隨得成受未必依論。此不標古直爾遮之。言下正斥。上句是縱。下句是奪。世下次斥執小缽。號非法者違教量故。以須如法方堪受凈故。加受中二。前引十誦對首法言應量者明合法也。體色少濫品量多乖故特標之。或可量即教量。通目三種。並須應法方得受持。言常用者示受意也。衣常披著缽用有時。故加此語憶持不忘。善見下次引心念法。文準上者但除初句對告之言。僧祇下示轉易。謂畜二缽無人說凈故。十日內互易受。舍則不犯

長。文如二衣中。六中初科前明失受分齊。屑先結反。若下次明加法不成。次科初明未度價。主言不言並判不成。若買下次辨已度價。主報他報犯不犯別。他報不犯者未定實故。三中初引文。孔罅謂未穿者。罅呼訝反。準下義決。四中前篇所明三衣不加過日非長。今欲例同一缽故問釋之。不受持罪即違制吉。七中初文五百問二段。初明制用彼判犯墮。準律應吉。若下次明開離。雖不失法非無違教。下引五分緣開不用。歠昌悅反大欱也(欱呼令反)。苦猶患也。次科母論二節。初明洗物。因制洗身。乃至乞食下次制自持仍示緣起。僧祇初示洗法。僂力主反低首也。應下次明兼洗師缽法。先師后己者尊人重法。隨事表心故。串古患反穿也。后明洗衣。相因而引漬浸也。若下明用破缽法。行護中初科三段。雜明敬護誠絕非用。十誦一心謂專意也。日炙津出為損色。故母論一切處者唯除中齋遮斷余用。目睛為比。誡令極護。五分。初示護法。若下避非。暖湯謂沸湯。亦損色故。或是將燒湯洗物即非用故得罪並制吉羅。次科四分。前列十三種安處非法。不得下次明將持非法。僧祇六事並蘭謂壞三寶。同外道故今取壞缽。余皆因引。三中四分六節。初制別用。若下次制雕刻。萬字梵體作卍。佛胸前德人多濫用。今或刺于衣角。是教

【現代漢語翻譯】現代漢語譯本長。文如二衣中。六中初科前明失受分齊。屑先結反。若下次明加法不成。次科初明未度價。主言不言並判不成。若買下次辨已度價。主報他報犯不犯別。他報不犯者未定實故。三中初引文。孔罅謂未穿者。罅呼訝反。準下義決。四中前篇所明三衣不加過日非長。今欲例同一缽故問釋之。不受持罪即違制吉。七中初文五百問二段。初明制用彼判犯墮。準律應吉。若下次明開離。雖不失法非無違教。下引五分緣開不用。歠昌悅反大欱也(欱呼令反)。苦猶患也。次科母論二節。初明洗物。因制洗身。乃至乞食下次制自持仍示緣起。僧祇初示洗法。僂力主反低首也。應下次明兼洗師缽法。先師后己者尊人重法。隨事表心故。串古患反穿也。后明洗衣。相因而引漬浸也。若下明用破缽法。行護中初科三段。雜明敬護誠絕非用。十誦一心謂專意也。日炙津出為損色。故母論一切處者唯除中齋遮斷余用。目睛為比。誡令極護。五分。初示護法。若下避非。暖湯謂沸湯。亦損色故。或是將燒湯洗物即非用故得罪並制吉羅。次科四分。前列十三種安處非法。不得下次明將持非法。僧祇六事並蘭謂壞三寶。同外道故今取壞缽。余皆因引。三中四分六節。初制別用。若下次制雕刻。萬字梵體作卍(梵文，吉祥的象徵)。佛胸前德人多濫用。今或刺于衣角。是教

【English Translation】 English version Long. The text is like the second of the two garments. In the sixth section, the first subsection clarifies the loss of acceptance and the division of boundaries. 'Xie' is pronounced 'jie' in the past. If the next section clarifies that the addition method is unsuccessful. The next subsection clarifies that the price has not been determined. Whether the owner speaks or does not speak, it is judged as unsuccessful. If buying, the next section distinguishes whether the price has been determined. Distinguish between the owner's report and another's report, whether it is an offense or not. Another's report is not an offense because it is not yet determined. The third section initially quotes the text. 'Kong xia' refers to those that are not pierced. 'Xia' is pronounced 'ya' in the past. Decide according to the meaning below. In the fourth section, the three garments mentioned in the previous chapter are not added for passing the day and are not long. Now, wanting to use the same bowl as an example, ask for an explanation. Not accepting and holding is a violation of the rules, which is auspicious. In the seventh section, the first text is in two parts of the five hundred questions. The first clarifies the system of use, and the other judges it as an offense of expiation. According to the Vinaya, it should be auspicious. If the next section clarifies the opening of separation. Although it does not lose the Dharma, it is not without violating the teachings. The following quotes the five-part cause and condition for opening and not using. 'Chuo' is pronounced 'yue', meaning a large gulp (gulp is pronounced 'ling'). 'Ku' is like suffering. The next subsection is in two sections of the Mother Treatise. The first clarifies washing things. Because of the system of washing the body. Even to begging for food, the next system is to hold oneself and still show the origin. The Sangha initially shows the method of washing. 'Lou' is pronounced 'zhu', meaning bowing the head. The next should clarify the method of washing the teacher's bowl as well. Respecting the person and valuing the Dharma by putting the teacher first and oneself later. Expressing the mind according to the matter. 'Chuan' is pronounced 'huan', meaning piercing. Later, clarify washing clothes. Consequently, it leads to soaking and immersing. If the next clarifies the method of using a broken bowl. In the section on walking and protecting, the first subsection is in three sections. Miscellaneous clarification of respect and protection, sincerity and absolute non-use. The ten recitations of one mind mean focusing the mind. Sun exposure and sweat are harmful to the color. Therefore, the Mother Treatise says that all places except for midday fasting are used to block and cut off the rest. The eyes are used as a comparison. Admonish to protect extremely. The five parts. Initially show the Dharma of protection. If the next avoids non-use. Warm soup means boiling soup. It also damages the color. Or if you use boiling soup to wash things, it is not for use, so you commit an offense and the system is a minor offense. The next subsection is in four parts. The previous lists thirteen kinds of illegal placements. The next clarifies the illegal carrying. The Sangha's six matters and orchids mean destroying the Three Jewels. Because they are the same as external paths, now take the broken bowl. The rest are all due to introduction. The three middle four parts are in six sections. The first system is for separate use. If the next system is for carving. The swastika (Sanskrit, a symbol of auspiciousness) is a Sanskrit form. People in front of the Buddha's chest often misuse it. Now it is sometimes embroidered on the corner of the garment. This is the teaching.

所開破下三明補治。墁兩分者凡缽上下中分三分故。不得著下四明安處。熏即熏色言故壞者用上四物。藉之猶故色壞方令以镴墁其缽底。不得雜下五明洗法。牛屎西國所貴。此方不用。若手下六明帶持。口外向者律因比丘缽口向脅道行。遇雨腳跌倒地隱脅成患。佛言不應爾。搪謂二缽相觸。五百問明掛缽。當使巾裹與壁相懸。不令以口覆壁亦恐損色。下引善見決前肩上不明左右。聽門物多不可科約故云雜列。初文四分七段。初明眾器。枚枝也。今但取個數耳。謂下列名。即二釜二瓶各有四物。則下合數可見。又下次明鐵作具。韛薄拜反韋囊。吹風入爐。錯即是爐。旋音旋古作去。呼謂轉軸用以裁器(似今錯木塑車)。亦下三明熏缽物。即熏爐熏籠等。若下四明作衣具。絣線振墨取直也。治下五明補缽具。鉆子算反錐也。鍱音葉蘭。若下六明火具。火母所鉆物如竹木等。火子取火物如干艾等。鉆即火鉆亦用竹木為之。若下七明諸缽。初因得藥令置四種缽中故知得畜。文中通云不作凈施。然大缽應量理必須說故注決之(據律應是不應量者)。龍牙杙者。杙頭雙出像龍牙故。不得下簡非故知上四並據泥鐵為體者。出下別示鍵𨩲。上文示異名下文顯體相。二中初老病開作。挽即牽也。輦謂小車。或用畜駕。或是人荷牸牛。[馬

*革]馬皆謂雌者之異名。深防觸染故簡除之。若得下次明他施得畜。轅音袁。即車前兩木引而舉前以駕軛(音厄)。皮繩用以束輦。枕橙並輦上所須。應下明駕輦人。簡比丘故。若下指例車。即大者。應下簡非。織皮有華文故。發繩同外道故。三中彼以針綴衣無故衣解形露。因制帶行。今用鉤紐。則不須之。此中但明聽畜耳。四中非行來處即僻隱處也。五中十誦尾拂得受非己用故。牦牛莫交反。多出西方。鬃尾皆赤。多用為拂。僧祇中初明自畜。則簡畜尾。裂㲲謂剪絹布為條。樹皮即麻苧楊樹等。今多用棕櫚為之。今時後生持扇執拂多作女態教名淫女。豈不懷慚。五百問中幾即幾案。麈謂鹿之大者。群鹿行時看尾指處即隨所往。講者持拂指授聽眾故以為名。但不得畜毛為之故制犯罪。四分尾拂似聽毛者。但不得長𣭱者耳。𣭱所交反。六中長床即明開畜。七中文相交雜。故細節之。初文為十。初明器具。剃刀隔絕本習故不聽畜餘人應得。若得下明衣具。若不下明運算元。為下明治病眾具。㓟符碑反剝也。三種瓶即銅鐵土也。𨫼五到反。若缽下明缽具。若須下明擔物。染草謂可染衣者。見白衣放下護譏嫌故。搗下明藥具。簸比磨反。簁所宜反。或作篩。酢灌鼻治頭痛。四邊流出須筒灌之。煙下明食具。煙筒引煙出舍。火把

蒲巴反。並下明澡洗物。澡槃謂灌手者若得下明斗秤。二十四銖為一兩。下引五分決上本宗。初如四分者謂前制兩同后開出彼。次科五段。初明食飲具。一時授與謂先從人受然後奉師。若夜下明燈具。燈器總標下諸物別列。燈炷即然燈器。鐵炷持燈燼者。轉輪燈樹謂作層輪周匝安燈機關運轉形如樹焉。若為下明衣蓋。為下明補革屣物刬初雁反。或作鏟籠字上呼。若刀下明刀鑷等物。生壞謂上垢也。鞘音笑藏刀器。手上波謂于掌上翻覆如波。刮刀削刀上垢也。三中八段。初明房舍物。浴下洗浴具。一切下遮諸俗物。犁耕田器。撈治田具。今俗呼為杷(白駕反)。若下明執杖。錫杖者據律本為警蟲獸。準錫杖經。乃持乞食振之使聞。所出不同不在和會。名義制度廣如彼經。破竹作聲俗謂散杖是也。空中杖如竹𥯤等。律因外道投刃于中。白王以誣比丘。佛因制斷。若僧下明扇。轉關謂作輪旋轉。繞輪插扇以鼓風也。若作下明作食具。律本並作斂。準字書合作奩。或作奩。平底器也。斂字本是上呼。竊疑律本脫竹頭耳。欓音儻即短桶也。𠨬合作卮。音支謂酒器也。匕匙也。若食下明浴室。若住下明香嚴房室。第八中初引增一勸造立。十誦下明安處。僧祇明揩洗。自相揩者謂本眾各相揩也。母論明說法。凈因緣是通標。不為等者

正示初教離過。當下教觀行。上句觀身。即不凈九想等。下二句觀心。調伏是止惡生慈即修善。為下示說意。如是下指廣。一一事謂大小食一切眾集等。第九可解。十中大論即智論。禪杖竹葦為之。長八肘。下座手執巡行有睡者點起付之。復有睡者轉付亦爾。禪鞠如毛鞠。遙擲以警睡者。禪鎮如笏。坐禪時鎮頂。須作孔施母串耳上。睡時即墮地。佛言一墮聽舒一足。二墮舒二足。三墮應起經行。骨人即今枯骨圖。假彼色相以助禪法。好師凡欲坐禪必先求師。以決疑事須通大小乘三學。解行兼備善識時宜之者故云好也。好照有說。坐禪處多懸明鏡。以助心行。或取明瑩現像。或取光影交射。衣服謂觸凈換易故。十一中初列如法。不下簡非法物。十二初制離非。人畜腳者似今床器作獸面豹腳之類。諸下開備擬。皿即器之總名。十三初明染衣具。簽七簾反釘橛。用絞衣也。若下護井。露下覆薪。第十四初科前明受他施。招提通四方僧受用。諸下次明開自造。但須應量如二房中。律下指廣即房舍犍度中。彼明作房法。若作隔障房前障作內房。作戶壁半壁大床小床須板地敷四邊出舍。雜物一一白佛。佛並言聽故云事事等。若下明修治。次科五節。初明佛自執作。佛在阿羅毗國。見寺門楣損。乃自修之。僧下明作具。僧坊下回易修

【現代漢語翻譯】現代漢語譯本正示初教離過。當下教觀行。上句觀身，即不凈九想等。下二句觀心，調伏是止惡生慈即修善。為下示說意。如是下指廣。一一事謂大小食一切眾集等。第九可解。十中大論即智論（《大智度論》）。禪杖竹葦為之，長八肘。下座手執巡行，有睡者點起付之。復有睡者轉付亦爾。禪鞠如毛鞠，遙擲以警睡者。禪鎮如笏，坐禪時鎮頂，須作孔施母串耳上，睡時即墮地。佛言一墮聽舒一足，二墮舒二足，三墮應起經行。骨人即今枯骨圖，假彼色相以助禪法。好師凡欲坐禪必先求師，以決疑事須通大小乘三學，解行兼備善識時宜者故云好也。好照有說，坐禪處多懸明鏡，以助心行，或取明瑩現像，或取光影交射。衣服謂觸凈換易故。十一中初列如法，不下簡非法物。十二初制離非，人畜腳者似今床器作獸面豹腳之類。諸下開備擬，皿即器之總名。十三初明染衣具，簽七簾反釘橛，用絞衣也。若下護井，露下覆薪。第十四初科前明受他施，招提（僧院）通四方僧受用。諸下次明開自造，但須應量如二房中。律下指廣即房舍犍度中，彼明作房法。若作隔障房前障作內房，作戶壁半壁大床小床須板地敷四邊出舍。雜物一一白佛，佛並言聽故云事事等。若下明修治。次科五節，初明佛自執作。佛在阿羅毗國，見寺門楣損，乃自修之。僧下明作具，僧坊下回易修

【English Translation】 English version It directly shows the initial teaching of leaving behind transgressions. Immediately teach contemplation and practice. The first sentence contemplates the body, such as the nine thoughts on impurity, etc. The next two sentences contemplate the mind; taming it means stopping evil and generating compassion, which is cultivating goodness. This is to indicate the meaning of what is said below. 'Thus' below refers to the extensive. 'Each and every matter' refers to big and small meals, all gatherings, etc. The ninth can be understood. The 'Great Treatise' in the tenth refers to the Mahaprajnaparamita-sastra (《大智度論》). The meditation staff is made of bamboo or reed, and is eight 肘 (zhou) long. The lower seat holds it and patrols, and if there are sleepers, they are tapped to wake them up and handed the staff. If there are more sleepers, they pass it on as well. The meditation ball is like a wool ball, thrown from afar to alert sleepers. The meditation weight is like a 笏 (hu), placed on the top of the head during meditation, and a hole must be made to attach a mother string to the ear. When sleeping, it falls to the ground. The Buddha said that one fall allows one foot to be stretched out, two falls allow two feet to be stretched out, and three falls require one to get up and walk around. The 'bone person' is the current skeleton diagram, using that form to aid meditation practice. A good teacher is someone who must be sought before sitting in meditation to resolve doubts, and must be versed in the three studies of both the Greater and Lesser Vehicles, with both understanding and practice, and good at recognizing the appropriate time, hence the term 'good'. 'Good illumination' refers to the fact that many bright mirrors are hung in meditation places to aid mental practice, or to take bright and clear images, or to take the intersection of light and shadow. 'Clothing' refers to touching cleanliness and changing easily. In the eleventh, the first lists what is in accordance with the Dharma, and below it simplifies illegal items. The twelfth initially prohibits the non-Dharma, and 'human-raised feet' are similar to current bed utensils made with animal faces and leopard feet. 'All' below opens up preparations, and 'vessel' is the general name for utensils. The thirteenth initially clarifies the dyeing equipment, with seven curtains and reverse-nailed pegs used to wring clothes. 'If' below protects the well, and 'exposed' below covers the firewood. The fourteenth initially explains receiving offerings from others, and Sangharama (招提) is used by monks from all directions. 'All' below explains opening up self-construction, but it must be appropriate in quantity, such as in two rooms. 'Discipline' below refers to the extensive, that is, in the 房舍犍度 (fangshe qiandushi), where the method of making rooms is explained. If a partition is made, the front of the room is blocked to make an inner room, and doors, half-walls, large beds, and small beds must have wooden floors laid out on all four sides to leave the house. Miscellaneous items are reported to the Buddha one by one, and the Buddha listens to them all, hence the phrase 'everything'. 'If' below explains repairs. The next section has five parts, the first explaining the Buddha doing it himself. The Buddha was in the country of 阿羅毗 (Alavi) and saw that the temple door frame was damaged, so he repaired it himself. 'Monk' below explains making tools, and 'monastery' below returns to easy repair.

治。次僧坊下制上座自作。以勵餘人猶恐目恃。仍引迦葉為況。多論云。舍利弗經營祇桓精舍。目連經營五百精舍。彼論問曰。諸弟子所作已辦。何故方復棲凄有所經營作諸福業。答一為報恩故。二為長養佛法故。三為滅凡劣眾生作小福業自貢高故。四為將來弟子拆伏憍豪心故。五為發起將來眾生福業故。比丘下開道眾役務。上字上呼。三中僧祇開畫壁。男女和合即作淫像。四分初明嚴飾。亦不得用同上除男女合像。阿難下明受房。若下明僧地造房。由地屬僧理須讓客。佔據不起奪地還僧。若營下明須堅固。十二年者極一紀故。若營事下明賞經營人。九十日者取一安居期故。若有下明治故房。律中比丘自力不構。俗人相兼由同俗治必須和眾故。制羯磨與之。五分題名者別標為記故。十誦初明僧尼互施。非法施是比丘過。不合與尼故。非法受者僧尼共有是過。非法用是尼過。或可非法受用並屬尼。若房下誡主者自任。奪一與一約人為言。此謂檀越既存。止可隨人看守。不可偏情將同己物輒生與奪。護施心故。治下明賞功。作新同前修舊減半。功多少故。僧祇初明治破房。隨工多少者謂二年修治得二年住三年得三年住。若下次治空房。謂非破壞但闕受用者。若下三明治受用。謂有什物。但故舊耳。一時同上九十日。

釋對施篇

對即能受之人。通於五眾。施謂所受之物。總彼四事。興治即能觀之智。三毒是所治之過。然出家閑曠不治田蠶。四事資緣率由信施。且身衣口食無時不須。必能隨事對治則出生世善。厥或恣情貪染則墜陷冥途。尋此一門極為心要。自非負卓拔之識標出離之懷。則對面千山。咫尺萬里也。敘意中初文四節。上二句雙標福道之本。福是善業。必從勝境而生。故云出凈田也。田有三種。三寶為敬田。父母為恩田。貧病為悲田。田名雖通今明對施。別指僧寶。道體清靜。少欲順道。為道之始故。云起少欲也。即四依十二頭陀等行也。為下次別示。初明上句由田凈故。發彼施心故云唯重唯多也。受下釋次句。重與節約心。多少據物。多供下三明合法。律下四引證。次科中初二句示異俗。意明受施。不可無法。袈裟是三乘標誌。故云聖服。有下次明受施。若下三明合教。施者無吝。受者不貪。故云能所無瑕。莫無也。規繩即喻法律。成字音誤。規是圓規。繩即繩墨法。律不行隨處覆滅。故云何寄。如下結勸。善省即興治。時資即四事。有力謂身安。無事謂少欲。資成道行。故名道緣。若但養身則是苦因耳。三中初二字徴上順違。貪下示其心行。上二句明貪厭由心。著故生貪。節則無染。下二句顯本非前境。此

【現代漢語翻譯】現代漢語譯本《釋對施篇》

『對』（Dui）指的是能接受供養的人，通常指五蘊（Wuzhong）。『施』（Shi）指的是所接受的物品，總括四事供養（Sishi）。『興治』（Xingzhi）指的是能觀察事物的智慧，『三毒』（Sandu）指的是需要治理的過失。然而，出家人清閑曠達，不從事耕田養蠶等俗事，他們的生活所需主要依賴信徒的佈施。而且，身體的衣物和口中的食物，無時無刻不需要。必須能夠隨時隨事地進行對治，才能產生出世間的善果。如果放縱自己的情感，貪婪染著，就會墜入黑暗的境地。探尋這一法門，極為重要。如果不是具有卓越的見識和出離世俗的願望，那麼即使面對千山萬水，也如同咫尺天涯。

敘述意圖中，最初的四節經文，前兩句共同標明了福德之道的根本。福德是善業，必定從殊勝的境界而生，所以說『出於凈田』。田有三種：三寶（Sanbao）是敬田，父母是恩田，貧病之人是悲田。『田』（Tian）這個名稱雖然通用，但現在所說的『對施』（Duishi），特別指的是僧寶。僧寶的道體清凈，少欲知足，順應正道，是修道的開始，所以說『起于少欲』。也就是指四依（Siyi）、十二頭陀行（Ershitoutuoxing）等修行。下面的經文分別闡述。

首先說明，由於田地清凈，所以能引發佈施之心，所以說『唯重唯多』。『受』（Shou）字以下解釋后一句。『重』（Zhong）與節約之心相關，『多少』（Duoshao）根據物品而定。『多供』（Duogong）以下三句說明合法性。『律』（Lu）以下四句引用經文來證明。下一個部分，前兩句表明與世俗不同。意思是說，接受佈施，不能沒有法則。袈裟（Jiasha）是三乘（Sancheng）的標誌，所以說是『聖服』（Shengfu）。『有』（You）字以下說明接受佈施。『若』（Ruo）字以下三句說明符合教義。佈施的人沒有吝嗇之心，接受佈施的人沒有貪婪之心，所以說『能所無瑕』。『莫』（Mo）字是『無』（Wu）的意思。『規繩』（Guisheng）是法律的比喻。『成』（Cheng）字是語音錯誤。『規』（Gui）是圓規，『繩』（Sheng）是繩墨法。法律如果不能施行，就會隨處覆滅，所以說『何寄』。『如』（Ru）字以下總結勸誡。『善省』（Shansheng）就是興治，『時資』（Shizi）就是四事供養。『有力』（Youli）指的是身體安康，『無事』（Wushi）指的是少欲知足。資助成就道行，所以稱為『道緣』。如果只是養活身體，那就是痛苦的根源。

第三部分，前兩個字『徴上』（Zhengshang）是徵詢順從或違背。『貪』（Tan）字以下說明其心行。上面兩句說明貪婪和厭惡都由心而生。執著所以產生貪婪，節制就不會被污染。下面兩句表明其本質並非之前的境界。這...

【English Translation】 English version Chapter on Explaining Giving and Receiving

'Dui' (對) refers to the person who is able to receive offerings, generally referring to the Five Aggregates (Wuzhong). 'Shi' (施) refers to the items received, encompassing the Four Requisites (Sishi). 'Xingzhi' (興治) refers to the wisdom to observe things, and 'San Du' (三毒) refers to the faults that need to be governed. However, monks and nuns are leisurely and unconstrained, not engaged in secular activities such as farming and silkworm rearing. Their living needs mainly rely on the donations of believers. Moreover, the clothing for the body and the food for the mouth are needed at all times. One must be able to practice countermeasures at all times and in all matters in order to generate good results in this world. If one indulges one's emotions and is greedy and attached, one will fall into the realm of darkness. Exploring this Dharma gate is extremely important. If one does not have outstanding knowledge and a desire to renounce the world, then even facing thousands of mountains and rivers, it is like being a short distance away.

In the description of the intention, the first four sections of scripture, the first two sentences jointly mark the root of the path of merit. Merit is good karma, which must be born from a superior realm, so it is said to 'come from a pure field'. There are three types of fields: the Three Jewels (Sanbao) are the field of respect, parents are the field of gratitude, and the poor and sick are the field of compassion. Although the name 'field' (Tian) is common, the 'giving and receiving' (Duishi) mentioned now specifically refers to the Sangha Jewel. The Sangha Jewel's Dharma body is pure, content with few desires, and in accordance with the right path, which is the beginning of cultivation, so it is said to 'arise from few desires'. This refers to practices such as the Four Reliances (Siyi) and the Twelve Ascetic Practices (Ershitoutuoxing). The following scriptures explain them separately.

First, it is explained that because the field is pure, it can evoke the mind of giving, so it is said to be 'only important and only much'. The word 'receiving' (Shou) below explains the next sentence. 'Important' (Zhong) is related to the mind of frugality, and 'much or little' (Duoshao) depends on the items. The three sentences below 'much offering' (Duogong) explain legality. The four sentences below 'discipline' (Lu) cite scriptures to prove it. In the next section, the first two sentences indicate the difference from the secular. The meaning is that receiving offerings cannot be without rules. The Kasaya (Jiasha) is a symbol of the Three Vehicles (Sancheng), so it is called 'holy garment' (Shengfu). The word 'have' (You) below explains receiving offerings. The three sentences below the word 'if' (Ru) explain that it conforms to the teachings. The giver has no stinginess, and the receiver has no greed, so it is said that 'both the giver and the receiver are flawless'. The word 'Mo' (莫) means 'none' (Wu). 'Compass and rope' (Guisheng) is a metaphor for the law. The word 'Cheng' (成) is a phonetic error. 'Compass' (Gui) is a compass, and 'rope' (Sheng) is a rope ink method. If the law cannot be enforced, it will perish everywhere, so it is said, 'Where to entrust it'. The word 'as' (Ru) below summarizes the exhortation. 'Good reflection' (Shansheng) is governance, and 'timely resources' (Shizi) are the Four Requisites. Supporting the accomplishment of the path is called 'Dharma affinity'. If it only nourishes the body, it is the root of suffering.

In the third part, the first two words 'Zhengshang' (徴上) are to inquire about obedience or disobedience. The word 'greed' (Tan) below explains its mental activity. The above two sentences explain that greed and aversion arise from the mind. Attachment causes greed, and restraint will not be contaminated. The following two sentences show that its essence is not the previous realm. This...

明心之迷厭不由食之美惡。如智論云。一老母賣白髓餅。有婆羅門。貪著飽食后無色味。因即問之。老母曰。我家夫人隱處生㿈。以面酥甘草傅之。癰熟膿出。和合作餅。是以餅好。今夫人癰差。是以餅無色味。婆羅門聞已嘔之。縱心謂貪著。約志即對治。所下二句結示因果。善惡是因。升沈約果。中懷方寸並目於心。謂心在身中四方寸。是下誡勵。時緣即供事。深網或約罪科。或喻苦趣。四中初喻貪毒猛盛。若下明法能禁制。既下明形心相反。但下舉俗以況。九流者。一儒流(述唐虞之政宗仲尼之道)。二道流(守弱自卑奉易謙謙)。三陰陽流(順天曆象敬授民時)。四法流(明賞敕法助於禮制)。五名流(正名列位言順事成)。六墨流(清廟宗祀養老施惠)。七縱橫流(受命為使專對權事)。八雜流(兼儒墨含名法知國大體事無不貫)。九農流(勸勵耕桑備陳食貨)。俗中文典無出九類。此明世論尚爾。道不當然故。業疏引論語云。士不恥惡衣惡食。若恥不足與議也。劉子云。食足充虛接氣。衣足障形禦寒等子俗寫倒。發足謂入道之始。方猶反也。泥塗喻惡道。五中上句結前。次句生下。使下彰意。斂謂收攝。跡謂粗相。標分中初是簡人。次三立法。二中二是方便。三明所出。四即正觀。自余雜法總攝后科。初科

【現代漢語翻譯】現代漢語譯本：明心之迷，厭惡不由食物的美惡決定。如《智度論》所說：一位老婦人賣白髓餅。有一位婆羅門（Brahman，印度教祭司），貪婪地飽食之後覺得沒有味道。因此就問老婦人。老婦人說：『我家夫人隱秘之處生了癰瘡（boil），用麵粉、酥油和甘草敷在上面。癰瘡成熟流膿，和在一起做餅。因此餅才好吃。現在夫人的癰瘡好了，所以餅就沒有味道了。』婆羅門聽了之後就嘔吐了。縱容心意就會貪著，約束心意就能對治。下面兩句總結說明因果關係。善惡是因，上升和沉淪是果。『中懷方寸』都指心。說心在身中四方寸的地方。下面是告誡勉勵。『時緣』指供養侍奉。『深網』或者指罪過，或者比喻痛苦的境地。四種情況中，第一種比喻貪慾的毒害猛烈。『若下』說明佛法能夠禁止和控制。『既下』說明形體和內心相反。『但下』舉世俗之事來比況。『九流』指：一、儒流（Ru school，闡述唐堯虞舜的政治，尊崇孔仲尼的學說）；二、道流（Dao school，崇尚柔弱謙卑，遵循《易經》的謙卦）；三、陰陽流（Yin-yang school，順應天時，觀察天象，恭敬地把時令傳授給百姓）；四、法流（Legalist school，嚴明賞罰，整飭法令，輔助禮制）；五、名流（Logicians，正名分，列位次，使言語順暢，事情成功）；六、墨流（Mohist school，在宗廟祭祀，贍養老人，廣施恩惠）；七、縱橫流（Diplomats，接受使命出使，專門應對權變之事）；八、雜流（Eclectics，兼采儒墨，包含名法，瞭解國家大體，事無不通）；九、農流（Agriculturalists，勸勉耕種，陳述糧食貨物）。世俗的文章典籍沒有超出這九類。這裡說明世俗的理論尚且如此，修道不能不這樣。因此，《業疏》引用《論語》說：『士不以穿惡衣吃粗食為恥，如果以這個為恥，就不值得和他商議了。』劉子說：『食物足以充填空虛，接續氣息；衣服足以遮蔽形體，抵禦寒冷。』『等子俗寫倒』，『發足』指進入佛道的開始，『方』通『反』。『泥塗』比喻惡道。五種情況中，上一句總結前面所說，下一句引出後面所說。『使下』彰顯意義。『斂』指收攝。『跡』指粗略的表相。『標分』中，第一是簡擇對象，其次三句是建立法則。二中第二句是方便法門，第三句說明所出之處，第四句是正觀。其餘雜法都總攝在後面的科文中。初科。

【English Translation】 English version: The delusion of the enlightened mind does not depend on the goodness or badness of food. As the Mahaprajnaparamita-sastra says: An old woman sold white marrow cakes. There was a Brahman (Hindu priest), who greedily ate his fill and then felt no taste. So he asked the old woman. The old woman said, 'My lady has a boil (abscess) growing in a hidden place, and it is treated with flour, ghee, and licorice. When the boil ripens and pus comes out, it is mixed together to make cakes. That's why the cakes are delicious. Now that my lady's boil is healed, the cakes have no taste.' When the Brahman heard this, he vomited. Indulging the mind leads to attachment; restraining the mind leads to counteraction. The following two sentences summarize the cause-and-effect relationship. Good and evil are the cause; ascent and descent are the effect. 'The square inch within the heart' all refers to the mind. It is said that the mind is located four square inches within the body. The following is admonishment and encouragement. 'Timely conditions' refers to offerings and service. 'Deep net' either refers to sins or is a metaphor for painful realms. Among the four situations, the first one is a metaphor for the fierce intensity of the poison of greed. 'If below' explains that the Dharma can prohibit and control. 'Since below' explains that the body and mind are contrary. 'But below' cites worldly matters as an analogy. 'The Nine Schools' refers to: 1. The Ru school (Confucianism, expounding the politics of Emperors Yao and Shun, and honoring the teachings of Confucius); 2. The Dao school (Taoism, advocating weakness and humility, following the I Ching's hexagram of Humility); 3. The Yin-yang school (observing the heavens and seasons, respectfully transmitting the seasons to the people); 4. The Legalist school (clarifying rewards and punishments, rectifying laws, and assisting the system of rites); 5. The Logicians (rectifying names and positions, so that words are smooth and affairs are successful); 6. The Mohist school (offering sacrifices in ancestral temples, supporting the elderly, and bestowing widespread kindness); 7. The Diplomats (receiving missions as envoys, specializing in responding to expedient matters); 8. The Eclectics (combining Confucianism and Mohism, including Legalism, understanding the general principles of the state, and being versed in all matters); 9. The Agriculturalists (encouraging cultivation and sericulture, and presenting food and goods). Worldly literature and classics do not exceed these nine categories. This explains that even worldly theories are like this, so cultivation cannot be otherwise. Therefore, the Karma Treatise quotes the Analects, saying: 'A scholar is not ashamed of wearing poor clothes and eating coarse food; if he is ashamed of this, he is not worth discussing things with.' Master Liu said: 'Food is sufficient to fill emptiness and replenish energy; clothing is sufficient to cover the body and ward off cold.' 'Etc. The worldly writing is reversed,' 'setting foot' refers to the beginning of entering the Buddhist path, 'square' is equivalent to 'reverse'. 'Mud' is a metaphor for evil paths. Among the five situations, the previous sentence summarizes what was said before, and the next sentence introduces what will be said later. 'Make below' reveals the meaning. 'Collect' refers to gathering in. 'Trace' refers to the rough appearance. In 'labeling and dividing', the first is to select the object, and the next three sentences are to establish the rules. In the second, the second sentence is a skillful means, the third sentence explains the place of origin, and the fourth sentence is the correct view. The remaining miscellaneous methods are all summarized in the following sections. The first section.

善見四用約事比顯。前二凡夫持破分之。初唯薄地。二通內外兩凡。后二聖人學無學異。言盜用者無德。輒受同劫掠故。言債負者必償他故。言得罪者違制教故。負信施者酬業報故。親友用者分屬己故。言主用者得自在故。母論前明受施。后辨能施。前文又二。初示結業。不如法者或無厭治。或將非用。入下次明感報。上句是生報。若下即現報。今時作惡受施不見此相者由有生報故也。或可現纏惡疾有同腹破。遭刑反俗。即衣離身。能施中無業謂無行業。知穢故施心不清凈。亦獲苦報故二俱墮。智論初通簡能所。四句中但出初句。謂施心無厭。受者貪染。第二句反上。三俱凈。四俱不凈。四中唯俱凈者名施。餘三非施。若下別示所施。無戒是德薄。無慧即愚闇。銅橛即地獄別名。四分即疑惱戒不犯文。彼云犯波羅夷乃至惡說。故云吉已上也。恐妄受利開語。令知如法懺悔。用斯自檢寧。復有人堪受施者。若但養身此何足議。茍能反己豈不懷慚。上引諸文。並約戒凈。復須臨境起治方堪應供。必非此二。俱為苦因。佛語無虛固當信奉。二中大集觀察四事。文無湯藥。隱在食中。或可食含四藥。離開房褥。次列如文。此謂以智轉境還伏狂情。錫杖乃乞食之具故列食中。茹亦采也。房中言和合者謂土木等所成故。乃下即臥具

【現代漢語翻譯】現代漢語譯本善見四用，約事相比而顯明。前兩種情況是凡夫持有和破戒的情況。第一種情況只發生在薄地（指缺乏功德的貧瘠之地）。第二種情況則貫通內外兩種凡夫（指出家和在家兩種）。后兩種情況是聖人，分為有學和無學兩種。說『盜用』是因為沒有德行，卻接受供養，如同搶劫一樣。說『債負』是因為必定要償還他人。說『得罪』是因為違背了戒律和教導。『負信施』是因為要償還業報。『親友用』是因為一部分屬於自己。說『主用』是因為能夠自在使用。《母論》前面說明接受佈施，後面辨析能夠佈施。前面的內容又分為兩部分。首先是揭示結業，不如法接受佈施的人，或者沒有厭離之心加以整治，或者將供養用於不正當的用途。接下來說明感得的果報。上句說的是來世的果報，『若下』說的是現世的果報。現在作惡接受佈施卻看不到這種現象的人，是因為有來世的果報的緣故。或者可能現在就纏繞惡疾，有同胞兄弟反目成仇，遭受刑罰，背離佛法，衣服離開身體。在『能施』中，『無業』指的是沒有修行行業，因為知道污穢所以佈施的心不清凈，也會獲得苦報，所以兩者都墮落。智論首先總括地簡擇能施和所施。四句中只提出第一句，說的是佈施的心沒有厭離，接受的人貪婪染著。第二句與第一句相反。第三句是能施和所施都清凈。第四句是能施和所施都不清凈。四句中只有都清凈的才能稱為佈施，其餘三種都不是佈施。『若下』分別說明所施的對象。沒有戒律就是德行淺薄，沒有智慧就是愚昧昏暗。『銅橛』是地獄的別名。『四分』指的是疑惱戒中不構成犯戒的條文。《四分律》中說犯波羅夷乃至惡說，所以說『吉已上』。恐怕有人妄自接受利益，所以開示，讓他們知道如法懺悔。用這些來自我檢查，寧願沒有人堪受佈施。如果只是用來養身，這有什麼好議論的？如果能夠反省自己，難道不會感到慚愧嗎？上面引用的經文，都是關於戒律清凈的。還需要臨境時生起對治，才能堪受供養。如果不是這樣，兩者都會成為痛苦的原因。佛語真實不虛，應當信奉。二中，《大集經》觀察四事，文中沒有湯藥，隱藏在食物中。或者食物包含四種藥物。離開房間和床褥，接下來按照經文所列。這說的是用智慧轉化境界，從而降伏狂亂的情緒。錫杖是乞食的工具，所以列在食物中。『茹』也是採集的意思。房間中說『和合』，指的是土木等材料構成，『乃下』指的是臥具。

【English Translation】 English version The Four Uses of Good Vision are clarified by comparing matters. The first two are held and broken by ordinary people. The first only occurs in barren lands (referring to places lacking merit). The second encompasses both internal and external ordinary people (referring to monastics and laypeople). The latter two are sages, differing between those with learning and those without. 'Misappropriation' is spoken of because there is no virtue, yet offerings are received, like robbery. 'Debt' is spoken of because it must be repaid to others. 'Offense' is spoken of because precepts and teachings are violated. 'Bearing the burden of faithful offerings' is because karmic retribution must be repaid. 'Use by relatives and friends' is because a portion belongs to oneself. 'Use by the master' is spoken of because one is able to use it freely. The Mother Treatise first explains receiving offerings, then distinguishes those who are able to give. The former content is further divided into two parts. First, it reveals the formation of karma; those who receive offerings improperly either do not have a sense of revulsion and correct themselves, or they use the offerings for improper purposes. Next, it explains the resulting retribution. The previous sentence refers to retribution in the next life; 'if below' refers to retribution in this life. Those who commit evil and receive offerings now but do not see this phenomenon do so because of retribution in the next life. Or perhaps they are now afflicted with evil diseases, have siblings who turn against each other, suffer punishment, abandon the Dharma, and their clothes leave their bodies. In 'able to give,' 'without karma' refers to not having a practice of cultivation; because one knows of defilement, the mind of giving is not pure, and one will also receive suffering retribution, so both fall. The Great Treatise on Wisdom first broadly selects the giver and the given. Among the four sentences, it only presents the first, which speaks of the mind of giving not having revulsion, and the receiver being greedy and attached. The second sentence is the opposite of the first. The third is that both the giver and the given are pure. The fourth is that both the giver and the given are impure. Among the four sentences, only those that are both pure can be called giving; the other three are not giving. 'If below' separately explains the objects of giving. Without precepts is shallow virtue, without wisdom is ignorance and darkness. 'Copper stake' is another name for hell. 'Four parts' refers to the articles in the Doubt and Annoyance Precepts that do not constitute a violation. The Four-Part Vinaya says that violating parajika even leads to evil speech, so it says 'above auspiciousness.' Fearing that someone might falsely receive benefits, it is revealed, letting them know to repent according to the Dharma. Use these to self-examine; it is better that no one is worthy of receiving offerings. If it is only used to nourish the body, what is there to discuss? If one can reflect on oneself, would one not feel ashamed? The sutras quoted above are all about the purity of precepts. It is also necessary to arise with antidotes when facing circumstances in order to be worthy of receiving offerings. If it is not like this, both will become causes of suffering. Among the two, the Great Collection Sutra observes four things; the text does not mention soup and medicine, which are hidden in the food. Or perhaps the food contains four medicines. Leaving the room and bedding, next listed according to the sutra. This speaks of using wisdom to transform the realm, thereby subduing wild emotions. The staff is a tool for begging for food, so it is listed in the food. 'Ru' also means gathering. The room says 'harmony,' referring to materials such as earth and wood that constitute it, 'if below' refers to bedding.

也。作下總結上段示名。不可樂者即遠離行。是解脫因。若下嘆人。如實法者了達貪著是虛妄故。遠離虛妄見凈心故。又解貪心無我性本空故。復知如幻相亦空故。復知無境唯一識故。由此觀察出離聖行是真實法。四分中初舉現苦比校。文列六事。即四事外更加禮敬供給。律中佛先舉問諸比丘云。汝謂實以熱鐵為衣燒爛身盡。汝寧著信心男女衣服耶。比丘答云。寧著信心男女衣。佛呵言。汝癡人寧以熱鐵為衣燒爛身盡。何以故。不因此墮三惡道故。餘五皆爾。今文束略故。前別𪟄事條。后總示所以。若下明非法妄受因果之相。心無實德故云內空。身作威容故云外現。是下勸修。初三句勸如法受用。下四句明自他獲益。指諸文中上指果報。彼明。僧護比丘游海邊見諸鬼受苦。五十六修其間多是迦葉佛時比丘妄受信施非用僧物故受斯報。經有一卷自可尋之。下指治法。遍在諸文。大略同上。故不繁引。三中欲明觀法經論通誡。意使奉信不可暫忘。故云立觀有教。智論上明結業。下示來報。蟲是別報。洋銅等是總報。十誦為存命者即遺教云。趣得支身以除飢渴無他意也。伽論倉中出地中謂取種子散田內也。糞屎和合謂壅田也。母論利根謂攝心成熟者。故能隨事觀察不容遺忘。鈍根反此。非力分故。今多食前作觀。但從鈍法。

不妨智士自通始終。佛藏中先引事儀正取觀食。第四門通明中初標四事。能下示如非。上明如法之益。若下示非法之損非猶責也。下引涅槃證上同非。減少謂獲福不多。無報謂都無所獲。次科初二句躡前起后。言等同者謂上四事並資身。故房衣及藥三事用希。食用則數。發謂對境起心。食下正明食過。初敘過整猶理也。而言難者或約今文立法。或是對境策修。二意並通。若下重勸。初正勸。夫下彰非。故下引示策。心府者不使縱怠也。改節操者革其舊習也。蟲之託生多依穢處。磐石凈處少見生者。此約報處以顯宿因。正列中初科上句標簡。次句顯意。道即路也。略下示法所出。欲明觀法。先知大綱。五即所觀之境。觀即能思之心境。事是別。略列五種。心觀該通。無非厭治。以通貫別。能所合稱故云五觀。然心隨境起。境立心明故。今論觀但分前境。境雖有五總束為三。初即觀食。二是觀身。三並觀心。從疏至親。觀法次第凡臨供施歷觀此五。妄情暫伏可用進口。不然縱毒即是穢因。殃墜三塗終因一食。可不慎哉。初觀食境有二。二句分之。計量二字即觀智也。智論但明計功一境。初句標能觀心。墾下列所觀境。又三。初觀功力。墾耕也。植種也。耘除。謂去穢草。收穫即刈禾。獲音鑊。蹂治即踐谷。蹂音柔。或上呼

。須下次觀變穢。才入生藏食即酸臭。次入熟藏即成屎尿。我下三觀來報。故下論家結勸。僧祇具明二境。初句總告。計下示觀。上二句觀功。文舉一粒。以少況多。次二句觀來處。末句斥損費。二中標云忖者亦即觀智。此謂量己所修行業。即此行業是所觀境。母論具明能所二人。意彰所施無德不堪受故。初簡德業具列三種。禪誦是自行。營事即利他。三業即上三種。比丘下誡節量。又三。初約后報勸。文明己食亦墮。意顯比丘無己食故。何下徴示制節之意宜須遵奉。施下次約破毀勸。言能受能消反明破戒俱不能故。果報少者據有為言。或復無也。注中初句結上。后句指前。即第二門四分文也。足下三。約生患勸。三中防是能。觀心即所觀。此為觀法之本。前後四觀止。為防心故處乎中以統前後。引示中初總標。出家人者通收五眾。上下別示。初示過相。反下後明離過。初中三不善心如文。次列貪中四過。初是貪縱。二即貢慢。三謂著欲。四即愚癡。三取容貌光澤。四約肌體壯健不相濫也。適即悅也。醉謂昏迷計猶有也。膳亦食之通名。凡於中食眼不諦視。心不堅著故云不分。癡屬舍受。故云癡舍。初下由前上食未明果相。故此示之。末句顯略。次離過中初標示。三善是因。三道是果。謂下配釋文略下二。應云。下食

不瞋生人中食不癡生修羅。四中初總標。正者簡無他意。事猶用也。正欲事同服藥。為療形苦耳。為下別釋。初對二病故。病謂常有故。亦名主病以常存故。次二譬中初如下引。膏字去呼。次出涅槃。五中三者初須食者托道緣也。摶食亦名段食。二假身者盛道器也。三修三學正示道業也。下引文可解。持世佛藏並大乘經。我即妄執。倒即四倒。無常計常不樂謂樂。無我計我。不凈謂凈。五中初華嚴偈。初句遇境。下三句起心。所施是僧。愿為佛法。三寶具矣。二中五分僧。次必約志願簡其可否若涅槃云。我滅度后多有為衣食故出家者則不任受施也。三中十誦明赴請法。初示威儀。默然是口。一心是意。凈持等是身。應下明觀法有三。初觀功力來處。當下次觀變穢。人腸上節食未變是。生藏下節變為糞穢名熟藏。由下觀事緣。謂經營擾亂髮起三道。四中引論因緣。聞者足以自照。化生蛇者畜通四生故。延謂申之令長。四等即慈悲喜捨平等慈攝。毒不能加故用此觀。五中初引母論。歷事生念以明受用。非耽世樂。次引傳者未詳何文。或可平呼作相傳釋之。三匙及菜即發三聚四弘。但二四開合異耳。指如下者即赴請中。六中四分初教節量。又下彰益。苦即病也。增一中初列過。故下引識。偈中法喻可見。七中彼經因迦旃延本

【現代漢語翻譯】現代漢語譯本不嗔恨的人會投生到食物充足的人群中，愚癡的人會投生到阿修羅（Asura，一種半神）中。以上四句是總的概括。『正』字在這裡是排除其他想法的意思。『事』字可以理解為『用』。『正欲事同服藥』，就像服藥是爲了治療身體的痛苦一樣。下面是分別解釋。首先針對兩種疾病，這裡的『病』指的是常有的煩惱。也稱為『主病』，因為它總是存在。其次的兩個比喻，『初如』如下文引用。『膏』字讀作『gāo』。接下來引自《涅槃經》（Nirvana Sutra）。五種供養中，第三種首先是需要食物的人，這是托缽乞食的緣起。『摶食』也稱為『段食』。第二是假借身體，身體是盛載修道的容器。第三是修習三學（戒定慧），這是真正展示修道的事業。下面引用的經文可以解釋。『持世佛藏』以及大乘經典（Mahayana Sutra）中，『我』指的是虛妄的執著。『倒』指的是四顛倒（four perversions）：無常執為常，不樂執為樂，無我執為我，不凈執為凈。五種供養中，首先是《華嚴經》（Avatamsaka Sutra）的偈頌。第一句是遇到境界，下面三句是生起心念。所佈施的對象是僧眾（Sangha），愿為佛法（Buddha Dharma）服務。三寶（Three Jewels）都具備了。第二是五分僧（fivefold Sangha）。其次必須根據志願來簡擇是否可行，如果《涅槃經》中說：『我滅度后，多有爲了衣食而出家的人，這樣的人不適合接受佈施。』第三是《十誦律》（Dasa-bhikkhu-vinaya）中說明了赴請的方法。首先是**儀，默然是口，一心是意，凈持等是身。『應下』說明了觀法有三種。首先觀察功力從何而來。『當下次』觀察食物的變穢。人腸的上節，食物未變的是生藏，下節變為糞穢，名為熟藏。『由下』觀察事緣，指的是經營擾亂，發起三道（身口意三業）。第四引用論中的因緣，聽聞的人足以自我反省。化生的蛇，畜生通四生（胎卵濕化）所以。『延』指的是延伸，使其增長。四等指的是慈悲喜捨四無量心，平等慈悲攝受。毒不能加害，所以用這種觀想。第五首先引用母論，經歷事情生起念頭，是爲了說明受用，不是貪戀世間的快樂。其次引用的傳者不清楚是哪篇文獻，或許可以平聲讀作『相傳』來解釋。三匙飯和菜，就發起了三聚四弘誓願（threefold vows and four great vows），只是二和四的開合不同罷了。『指如下者』指的是赴請之中。第六，四分律（Four-part Vinaya）首先教導節制食量。『又下』彰顯利益。『苦』指的是疾病。增一阿含經（Ekottara Agama）中首先列舉過失，『故下』引用識。偈頌中的法和比喻顯而易見。第七，彼經是因為迦旃延（Katyayana，佛陀弟子）的緣故。

【English Translation】 English version Those who are not hateful are born among people with abundant food, and those who are foolish are born as Asuras (a type of demigod). The above four sentences are a general summary. The word '正' (zhèng, correct) here means excluding other thoughts. The word '事' (shì, matter) can be understood as '用' (yòng, use). '正欲事同服藥' (zhèng yù shì tóng fú yào), is like taking medicine to treat physical suffering. The following is a separate explanation. First, it addresses two types of illnesses, where '病' (bìng, illness) refers to the constant afflictions. It is also called '主病' (zhǔ bìng, main illness) because it always exists. The second two metaphors, '初如' (chū rú, initially like) is quoted below. The word '膏' (gāo, ointment) is pronounced 'gāo'. Next, it is quoted from the Nirvana Sutra. Among the five offerings, the third is first the person who needs food, which is the origin of begging for food. '摶食' (tuán shí, lump food) is also called '段食' (duàn shí, section food). Second is borrowing the body, the body is a container for cultivating the Way. Third is cultivating the Three Learnings (precepts, concentration, wisdom), which is truly demonstrating the career of cultivating the Way. The scriptures quoted below can be explained. In the '持世佛藏' (Dhāraṇīpiṭaka) and the Mahayana Sutra, '我' (wǒ, self) refers to false attachment. '倒' (dǎo, inverted) refers to the four perversions: perceiving impermanence as permanence, perceiving suffering as pleasure, perceiving no-self as self, and perceiving impurity as purity. Among the five offerings, the first is the verse from the Avatamsaka Sutra. The first sentence is encountering a state, and the following three sentences are arising thoughts. The object of the offering is the Sangha, wishing to serve the Buddha Dharma. The Three Jewels are all present. Second is the fivefold Sangha. Secondly, it is necessary to choose whether it is feasible based on the will. If the Nirvana Sutra says: 'After my extinction, many people become monks for the sake of clothing and food, such people are not suitable to receive offerings.' Third, the Dasa-bhikkhu-vinaya explains the method of attending invitations. First is **儀 (yí, etiquette), silence is the mouth, one mind is the intention, pure holding etc. is the body. '應下' (yīng xià, should below) explains that there are three types of contemplation. First, observe where the power comes from. '當下次' (dāng xià cì, when next) observe the filth of the food. The upper section of the human intestine, where the food has not changed, is the raw storage, and the lower section that turns into feces is called the ripe storage. '由下' (yóu xià, from below) observe the causes and conditions, which refers to managing disturbances and initiating the three karmas (body, speech, and mind). The fourth quotes the causes and conditions in the treatise, which is enough for the listener to reflect on themselves. The snake that is born by transformation, animals communicate with the four births (womb-born, egg-born, moisture-born, transformation-born). '延' (yán, extend) refers to extending and increasing it. The four immeasurables refer to the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, and are equally received with loving-kindness and compassion. Poison cannot harm, so this contemplation is used. Fifth, first quote the mother treatise, experiencing things and generating thoughts, is to explain the enjoyment, not to indulge in worldly pleasures. Secondly, the quoted transmitter is not clear which literature it is, perhaps it can be read in a level tone as '相傳' (xiāng chuán, passed down) to explain it. Three spoons of rice and vegetables initiate the threefold vows and four great vows, but the opening and closing of two and four are different. '指如下者' (zhǐ rú xià zhě, referring to the following) refers to being in the invitation. Sixth, the Four-part Vinaya first teaches moderation in food intake. '又下' (yòu xià, also below) highlights the benefits. '苦' (kǔ, suffering) refers to disease. The Ekottara Agama first lists the faults, '故下' (gù xià, therefore below) quotes consciousness. The Dharma and metaphors in the verses are obvious. Seventh, that sutra is because of Katyayana (a disciple of the Buddha).

國有王邪見。佛令栴延往化之。王與粗食遣人問云。得適意否答。食之勢力便以饒足。后與細食問之亦如前答。后王自問。我所施食不問粗細皆云饒足何也。旃延即以偈答。如鈔所引。后王與外道粗細二食。乃懷瞋喜。王遂于旃延生信。故云驗知等。偈中初二字是法。如下並喻。凡車必須油涂橫軸兩頭。但取調滑轉載。不擇油脂香臭。八中經文初明上行。下極邊者更無過故。此望世間故云極下。若於聖道則為最上故名上行。亦號聖種。彼下次示兩根。初是上根。族姓子謂上姓貴族。為義者即下厭患生死等。受謂信奉。若下即下根。思欲者即經三種不善思惟。所謂思惟五欲。思惟瞋害。思惟欺誑等。結中初四句勸修。下二句誡勵。隨得謂受食。隨失謂忘念。為毒奪者示失所以。由毒猛盛念不能成。故即母論云。若不爾者羅剎所奪。羅剎即喻三毒。然則口腹之患為害。頗深適意片時招殃累劫。應知三毒即是三途故。當對事防心。不啻臨深履薄故業疏云。大丈夫既不能造大過。豈為一口之食而陷沒耶。所為極弱矣。慈訓深切學者尚復自欺耶嗚呼。

四分律行事鈔資持記卷下二終

四分律行事鈔資持記下三

釋頭陀篇

頭陀梵言翻譯如后。此乃達士之美稱上德之嘉名。世俗無知循名昧實。呼短巾為道

【現代漢語翻譯】現代漢語譯本：國王邪見，佛陀讓迦旃延（Kātyāyana，佛陀十大弟子之一，以論議第一著稱）去教化他。國王給他粗糙的食物，派人去問：『你覺得滿意嗎？』迦旃延回答：『食物的力量足以讓我感到滿足。』後來，國王給他精細的食物，問他，他也像之前一樣回答。後來國王親自問他：『我所施捨的食物，不論粗細，你都說滿足，這是為什麼呢？』迦旃延就用偈語回答，就像鈔本所引用的那樣。後來，國王給外道粗糙和精細兩種食物，外道就懷有嗔恨和喜悅。國王於是對迦旃延產生了信任。所以說『驗知』等等。偈語中最初兩個字是法，下面都是比喻。凡是車子，必須用油塗抹橫軸的兩頭，只是爲了調和潤滑，便於運轉，不選擇油脂的香臭。八中經文首先說明上行，下到極邊就沒有超過的了。這是相對於世間來說的，所以說是極下。如果對於聖道來說，則是最上的，所以名為上行，也稱為聖種。下面接著說明兩種根器。最初是上根器，族姓子指的是高貴的家族。『為義者』指的是厭患生死等等。『受』指的是信奉。如果是下根器，『思欲者』指的是經中的三種不善思惟，也就是思惟五欲、思惟嗔害、思惟欺誑等等。結論中，最初四句勸勉修行，下面兩句是告誡勉勵。『隨得』指的是接受食物，『隨失』指的是忘記正念。『為毒奪者』說明失去正念的原因。因為毒的力量強大，正念不能成就。所以母論說：『如果不是這樣，就是被羅剎所奪。』羅剎比喻三毒（貪嗔癡）。這樣看來，口腹的慾望為害很深，一時的適意會招來累劫的災殃。應當知道三毒就是三途（地獄、餓鬼、畜生）的根源，所以應當在事情發生時防範內心，就像面臨深淵、踩在薄冰上一樣。所以《業疏》說：『大丈夫既然不能犯下大的過錯，怎麼會爲了區區一口食物而陷落呢？』這樣的行為太懦弱了。慈悲的教誨深刻懇切，學習的人難道還要自欺欺人嗎？唉！《四分律行事鈔資持記》卷下之二終《四分律行事鈔資持記》下之三釋頭陀篇頭陀（dhūta，意為抖擻、清除）是梵語，翻譯如下。這是通達之士的美稱，高尚品德的嘉名。世俗之人沒有智慧，按照名稱而昧於實際，把短巾稱為道。

【English Translation】 English version: King had wrong views, and the Buddha sent Kātyāyana (one of the ten major disciples of the Buddha, known for his skill in debate) to teach him. The king gave him coarse food and sent someone to ask: 'Are you satisfied?' Kātyāyana replied: 'The strength of the food is enough to make me feel satisfied.' Later, the king gave him fine food and asked him, and he replied as before. Later, the king personally asked him: 'The food I give, whether coarse or fine, you say is satisfying, why is that?' Kātyāyana then answered with a verse, as quoted in the commentary. Later, the king gave the heretics both coarse and fine food, and they harbored anger and joy. The king then developed faith in Kātyāyana. Therefore, it is said 'verify and know' etc. The first two words in the verse are Dharma, and the following are metaphors. All vehicles must have oil applied to both ends of the horizontal axis, just to harmonize and lubricate, making it easy to operate, without choosing the fragrance or odor of the oil. The sutra text in the eight first explains the upward movement, and there is nothing beyond the extreme edge below. This is in relation to the world, so it is called the extreme bottom. If it is in relation to the holy path, then it is the highest, so it is called upward movement, also known as the holy seed. The following then shows the two roots. The first is the superior root, and the son of a clan refers to a noble family. 'Those who are for righteousness' refers to being tired of birth and death, etc. 'Receive' refers to believing and following. If it is the inferior root, 'those who think and desire' refers to the three unwholesome thoughts in the sutra, namely thinking about the five desires, thinking about anger and harm, and thinking about deception, etc. In the conclusion, the first four sentences encourage cultivation, and the following two sentences are admonitions and exhortations. 'Following gain' refers to receiving food, and 'following loss' refers to forgetting mindfulness. 'Those who are robbed by poison' explain the reason for losing mindfulness. Because the power of poison is strong, mindfulness cannot be achieved. Therefore, the Mother Treatise says: 'If not, then it is robbed by the Rakshasa.' Rakshasa is a metaphor for the three poisons (greed, hatred, and delusion). In this way, the desire for food and drink is very harmful, and temporary satisfaction will bring calamities for many kalpas. It should be known that the three poisons are the root of the three evil paths (hell, hungry ghosts, and animals), so one should guard the mind when things happen, just like facing a deep abyss and stepping on thin ice. Therefore, the Karma Commentary says: 'Since a great man cannot commit great mistakes, how can he fall for the sake of a mere mouthful of food?' Such behavior is too cowardly. The compassionate teachings are profound and earnest, and should learners still deceive themselves? Alas! The End of Volume Two of the Zichi Commentary on the Four-Part Vinaya Affairs The Third of the Lower Volume of the Zichi Commentary on the Four-Part Vinaya Affairs Explanation of the Dhūta Chapter Dhūta (meaning shaking off, clearing away) is a Sanskrit word, translated as follows. This is a beautiful name for a wise person, a good name for a noble virtue. Worldly people have no wisdom, following the name and being ignorant of the reality, calling a short towel the way.

者。召髼發為頭陀。有道恥從。名實俱喪。儻懷深識必也正名。敘意中初科為二。初敘機。是下顯教。初中上二句彰德。下二句嘆功。報是宿因所感。行即現生所修。精謂深微。潔謂清白。超眾累者近則絕於欲塵。遠則斷于界系。竦即高出之貌異於中下故曰不群。顯教中初二句通指一代。如下所引大小經論是也。故下別舉律宗。上二句據制教反顯。言凡所制者即通指衣食房藥等戒也。所以諸戒多是頭陀舉過而制。凡下引聽教順明。如二房戒廣明十二頭陀。及長衣戒因六十頭陀來至佛所。佛即稱讚因制畜長。以開對中下恐其縱逸。故先贊上行。意令慚恥志慕孤高。欲下示教意。疲怠客染塵夫皆目中下之器。疲怠是慢即屬結惑。染塵是欲即屬業非。禪定破慢。尸羅止欲。定必發慧。三學備焉。定則攝心防禦故喻于城。戒則入道漸次故喻于陛。陛即階也。引證中智論初明佛贊意。道行即通三乘聖道。世樂即五欲苦因。四依頭陀是根本制。望后開教故云為本。有下示開聽。言因緣者即中下機生衣食房藥四種開教皆有緣故。不得已者非聖意故。餘事者通指一切聽教也。分章中上二唯局本部。三顯他部四出余行。釋名中善見初二句翻名。抖擻舉棄於物令盡無餘從喻為名。謂下釋義。煩惱是惑。滯著即業。聖善經中彼經天子下有所問

【現代漢語翻譯】現代漢語譯本：這個人召集那些蓬頭垢面的人作為頭陀（Dhutanga，一種苦行僧）。有道之士恥于跟隨，名聲和實際都喪失了。如果懷有深刻的見識，一定會正名。敘述意圖的第一個部分分為兩部分。首先敘述根機，是爲了顯示下文的教義。在第一部分中，前兩句彰顯功德，后兩句讚歎功用。『報』是指宿世的因緣所感，『行』是指今生所修。『精』是指深奧微妙，『潔』是指清凈潔白。『超眾累者』，近而言之是擺脫慾望的塵垢，遠而言之是斷絕三界的束縛。『竦』是高出的樣子，不同於中下等根器，所以說『不群』。在顯教中，前兩句是通指一代時教，如下面所引的大小乘經論就是這樣。所以下面特別舉出律宗。上面兩句是根據制教反過來顯明，說凡是所制定的，就通指衣食住藥等戒律。所以諸多的戒律多是頭陀舉出過失而制定的。下面引用聽教順明，如二房戒廣明十二頭陀，以及長衣戒因為六十頭陀來到佛所，佛就稱讚並因此制定了畜長衣的制度。爲了開導中下等根器，恐怕他們放縱逸樂，所以先讚歎上行，用意是讓他們感到慚愧，立志仰慕孤高的德行。下面是顯示教導的意圖。疲憊懈怠、沾染塵俗的人，都是指中下等根器的人。疲憊懈怠是傲慢，屬於煩惱迷惑；沾染塵俗是慾望，屬於業障罪過。禪定可以破除傲慢，尸羅（Śīla，戒律）可以止息慾望。禪定必定能啓發智慧，戒定慧三學就完備了。禪定可以收攝心神，防禦外敵，所以比喻為城池；戒律是進入佛道的階梯，所以比喻為臺階。『陛』就是臺階的意思。引用論證中，《智度論》（Mahāprajñāpāramitāśāstra）首先闡明佛陀讚歎的用意。『道行』是通往三乘聖道的修行，『世樂』是五欲的苦因。四依頭陀是根本的制度，考慮到後來的開許，所以說是根本。下面是顯示開許聽從。說『因緣』，是指中下等根器產生，衣食住藥四種開許都有因緣的緣故。『不得已者』，不是聖人的本意。『餘事』是通指一切聽教的事情。分章中，上面兩點只是侷限於本部，第三點顯示其他部派，第四點指出其他的修行。解釋名稱中，《善見律毗婆沙》（Samantapāsādikā）的前兩句是翻譯名稱，『抖擻』是舉起並丟棄物品，使之完全沒有剩餘，這是從比喻來命名。下面是解釋意義。煩惱是迷惑，滯著是業障。《聖善經》（Āryakṣema-sūtra）中，彼經的天子下面有所提問 English version: He summons those with disheveled hair to be Dhutangas (ascetics). The virtuous are ashamed to follow, losing both reputation and reality. If one harbors deep knowledge, they will surely rectify the name. The initial section outlining the intention is divided into two parts. The first part describes the faculties, to reveal the teachings below. In the first part, the first two sentences highlight virtue, and the last two sentences praise merit. 'Reward' refers to what is felt due to past causes, and 'practice' refers to what is cultivated in this life. 'Refined' means profound and subtle, and 'pure' means clean and white. 'Surpassing the masses' burdens' means, in the near term, being free from the dust of desires, and in the long term, severing the bonds of the realms. 'Towering' is the appearance of being high above, different from those of middle and lower capacities, hence it is said 'uncommon'. In the revealed teachings, the first two sentences generally refer to the teachings of an entire era, as exemplified by the Mahayana and Hinayana sutras cited below. Therefore, the Vinaya school is specifically mentioned below. The two sentences above reveal from the perspective of the established teachings, saying that whatever is established generally refers to precepts regarding clothing, food, lodging, and medicine. Therefore, many precepts are established because the Dhutangas point out faults. Below, the teachings are followed to clarify. For example, the two-room precept extensively clarifies the twelve Dhutangas, and the long robe precept is because sixty Dhutangas came to the Buddha, and the Buddha praised and established the system of keeping long robes. To guide those of middle and lower capacities, fearing they would indulge in pleasure, the superior practice is praised first, with the intention of making them feel ashamed and aspire to lofty virtues. Below is the intention to show the teachings. The weary and lazy, those stained with dust, all refer to those of middle and lower capacities. Weariness and laziness are arrogance, belonging to afflictions and delusions; being stained with dust is desire, belonging to karmic obstacles and sins. Dhyana (meditation) can break arrogance, and Śīla (precepts) can stop desires. Dhyana will surely inspire wisdom, and the three learnings of morality, concentration, and wisdom will be complete. Dhyana can gather the mind and defend against external enemies, so it is likened to a city; precepts are the steps to enter the path of the Buddha, so they are likened to steps. 'Steps' means stairs. In the citation and proof, the Mahāprajñāpāramitāśāstra (Great Perfection of Wisdom Treatise) first clarifies the Buddha's intention in praising. 'Practice of the path' is the practice leading to the holy path of the Three Vehicles, and 'worldly pleasures' are the causes of suffering from the five desires. The four reliances of the Dhutangas are the fundamental system, considering the later permissions, so it is said to be fundamental. Below is the display of permission and obedience. Saying 'causes and conditions' refers to the arising of those of middle and lower capacities, and the four kinds of permissions for clothing, food, lodging, and medicine all have causes and conditions. 'Those who have no choice' are not the original intention of the sages. 'Other matters' generally refers to all matters of listening to the teachings. In the division of chapters, the above two points are only limited to this section, the third point shows other schools, and the fourth point points out other practices. In explaining the names, the first two sentences of the Samantapāsādikā (Good Seeing Vinaya Commentary) translate the name, 'shaking off' is lifting and discarding objects, making them completely without remainder, this is named from a metaphor. Below is the explanation of the meaning. Afflictions are delusions, and attachments are karmic obstacles. In the Āryakṣema-sūtra (Holy Goodness Sutra), the heavenly beings in that sutra have questions below.

【English Translation】 English translation line 1 English translation line 2

字。經但示義頗合論名。初示行相。抖擻即能治之智。欲恚癡即所治煩惱。一一別論者彼云。抖擻貪慾抖擻嗔恚抖擻愚癡。抖擻三界抖擻內外六入(六塵為外六根為內)。今鈔總牒故此指之。又下次嘆修說。初嘆修故云能善。如是下嘆說。不取不捨謂於法離有無二執。不修謂不取所修行。不者謂不取所證道。彼云無有少法可取。既無所取則無所舍。又無自他兩修則無所證著故(不見自修不見他修)。顯德中初科引文有五。增一中毀贊同佛者欲明損益重故。由下串重所以。十輪中準彼乃是七字偈。今鈔第四句下多數字。恐是後人妄加。彼文但訶破戒。由破戒故失頭陀行。則彰破戒過重也。初句示過。次句明過重。謂同五逆。佛所不救下二句引證。不入眾者即二種僧中此據犯初篇為言。華手經中言辭讓者彼云。我見聖王尚以為難。況復得與分床共坐。我今得見親近咨請已為大利。況乃見命分床共坐甚為希有。如來深具慈悲喜捨等雜含緣同。但加易衣稱讚為異。彼明佛在祇桓諸比丘見迦葉著粗衣來起于慢心。佛即易衣以息彼慢。由行苦行佛尚尊敬則知功勝矣。四分即衣犍度文。彼明佛在舍衛告諸比丘我欲三月靜坐思惟。無使外人入唯除一供養人。諸比丘立制若有入者作波逸提懺。時長老和先跋阇陀子與波羅國六十頭陀不用諸

【現代漢語翻譯】現代漢語譯本『字』，經文中只是顯示了與論著名稱頗為相合的意義。首先展示了行相，『抖擻』即是能夠對治煩惱的智慧，『貪慾』、『嗔恚』、『愚癡』即是被對治的煩惱。如果一一分別論述，那裡會說：『抖擻貪慾』、『抖擻嗔恚』、『抖擻愚癡』、『抖擻三界』、『抖擻內外六入』（六塵為外，六根為內）。現在文鈔總括地敘述，所以這裡指代它們。另外，下面讚歎修行和說法。首先讚歎修行，所以說『能善』。『如是』以下讚歎說法，『不取不捨』是指對於法遠離有和無兩種執著。『不修』是指不執取所修行的法門，『不』是指不執取所證悟的道。那裡說：『沒有絲毫的法可以執取。』既然沒有什麼可以執取，也就沒有什麼可以捨棄。又沒有自己和他人的兩種修行，也就沒有所證悟的執著（不見自己修行，不見他人修行）。顯揚功德部分，第一科引用經文有五處。《增一阿含經》中毀壞和贊同佛的人，想要說明損害和利益的嚴重性。『由』以下串聯說明原因。在《十輪經》中，按照那裡的說法，應該是七字偈，現在文鈔第四句下面多了數字，恐怕是後人妄自新增的。那裡的經文只是呵斥破戒的行為，因為破戒的緣故，失去了頭陀行，這就彰顯了破戒的過失嚴重。第一句揭示過失，第二句說明過失嚴重，說如同犯了五逆罪。『佛所不救』以下的二句是引證。『不入眾者』，即指兩種僧團，這裡是根據觸犯初篇罪來說的。《華手經》中說謙讓，那裡說：『我見聖王尚且認為很難得，更何況能與他分床共坐。我如今能夠見到、親近、請教已經是很大利益了，更何況是見到他、分床共坐，實在是稀有。』如來深具慈悲喜捨等，與《雜阿含經》的因緣相同，只是增加了換衣服和稱讚的內容作為不同之處。那裡說明佛在祇桓精舍，眾比丘見到迦葉穿著粗糙的衣服前來，生起了傲慢之心，佛就換上衣服來平息他們的傲慢。因為修行苦行，佛尚且尊敬，就知道功德殊勝了。《四分律》即《衣犍度》的條文。那裡說明佛在舍衛城告訴眾比丘：『我想要三個月閉門思惟，不要讓外人進來，只允許一位供養人。』眾比丘制定規矩，如果有誰進來，就犯了波逸提罪，需要懺悔。當時長老和先跋阇陀子與波羅國的六十位頭陀，不使用各種...

【English Translation】 English version The word 『字』 (zi, character) in the scripture only shows a meaning that is quite consistent with the name of the treatise. First, it shows the appearance of practice. 『抖擻』 (dǒusǒu, shaking off) is the wisdom that can cure afflictions. 『貪慾』 (tānyù, greed), 『嗔恚』 (chēnhuì, anger), and 『愚癡』 (yúchī, ignorance) are the afflictions to be cured. If discussed separately, it would say: 『抖擻貪慾』 (shake off greed), 『抖擻嗔恚』 (shake off anger), 『抖擻愚癡』 (shake off ignorance), 『抖擻三界』 (shake off the three realms), 『抖擻內外六入』 (shake off the inner and outer six entrances)』 (the six dusts are external, and the six roots are internal). Now the commentary summarizes it, so it refers to them here. In addition, the following praises practice and teaching. First, it praises practice, so it says 『能善』 (néng shàn, able to be good). 『如是』 (rúshì, thus) and below praise teaching. 『不取不捨』 (bù qǔ bù shě, not grasping, not abandoning) means being away from the two attachments of existence and non-existence regarding the Dharma. 『不修』 (bù xiū, not cultivating) means not clinging to the Dharma that is being cultivated. 『不』 (bù, not) means not clinging to the path that is being attained. It says there: 『There is not the slightest Dharma that can be grasped.』 Since there is nothing to grasp, there is nothing to abandon. Also, without the two practices of self and others, there is no attachment to what is attained (not seeing self-cultivation, not seeing other's cultivation). In the section on revealing virtues, the first section quotes scriptures in five places. In the 《增一阿含經》 (Zēngyī Āhán Jīng, Ekottara Agama Sutra), those who slander and those who agree with the Buddha want to illustrate the seriousness of harm and benefit. 『由』 (yóu, because of) below connects to explain the reason. In the 《十輪經》 (Shílún Jīng, Daśacakra Kṣitigarbha Sūtra), according to what is said there, it should be a seven-character verse. Now there are extra numbers below the fourth line of the commentary, which may have been added by later people. The scripture there only rebukes the behavior of breaking precepts. Because of breaking precepts, one loses the dhūta practices, which highlights the seriousness of the fault of breaking precepts. The first sentence reveals the fault, and the second sentence explains the seriousness of the fault, saying it is like committing the five rebellious acts. The two sentences below 『佛所不救』 (fó suǒ bù jiù, the Buddha cannot save) are citations. 『不入眾者』 (bù rù zhòng zhě, not entering the assembly) refers to the two types of sangha, which is based on committing the first offense. In the 《華手經》 (Huáshǒu Jīng), it says humility, where it says: 『I see that even a holy king considers it difficult, let alone sharing a bed with him. I am now able to see, be close to, and ask for advice, which is already a great benefit, let alone seeing him and sharing a bed, which is truly rare.』 The Tathagata deeply possesses loving-kindness, compassion, joy, and equanimity, etc., which is the same as the causes and conditions in the 《雜阿含經》 (Zá Āhán Jīng, Samyukta Agama Sutra), but adds the content of changing clothes and praising as a difference. It explains there that the Buddha was in the Jetavana Monastery, and the monks saw Kāśyapa coming in rough clothes and became arrogant. The Buddha then changed his clothes to calm their arrogance. Because of practicing ascetic practices, the Buddha still respects him, so he knows that the merit is outstanding. 《四分律》 (Sìfēn Lǜ, Dharmaguptaka Vinaya) is the article of 《衣犍度》 (Yī Jiàndù, Civara Khandhaka). It explains there that the Buddha told the monks in Śrāvastī: 『I want to meditate behind closed doors for three months, and do not allow outsiders to enter, only allowing one offering person.』 The monks made a rule that if anyone entered, they would commit the pāyantika offense and need to repent. At that time, Elder 和先跋阇陀子 (Héxiān Bātuótuózi) and the sixty dhūtas of the 波羅國 (Bōluó Guó) did not use various...

比丘制俱詣佛所。佛贊善哉善哉。和先汝等儘是阿蘭若等得隨意問訊。諸比丘聞已多習頭陀行。乃至舍長衣成大𧂐。則知少欲離染。隨順佛語即為供養佛人。彰利中論明十二頭陀各具十利。且引練若一種以彰多利。故至下文列相不復引也。初標示。言略說者明不盡故言盡形者明要期故。次列相。初謂身無所屬。二謂無物所繫。三即不為他阻。四中論云。心轉樂習阿練若住處。謂樂靜之心轉增勝故。五謂無所營求。六謂空處無畏以彰本志。七離喧潰。八以獨處閑靜無所為故。九凡修禪定必托靜緣故。十無礙想者謂空三昧。論作無障礙想者。若下三示緣開。有因緣者論云。一供給病人。二為病人求醫藥。三為求看病人。四為病人說法。五為餘人說法。六聽法教化。七為供養大德。八為供給聖眾。九為讀誦深經。十教他令讀深經。有通局者給緣有無也。外道一制無開故不同之。下指彼品文見十三十四。料簡中初示名通濫籣下簡行通局。謂二局十通也。喧靜即目聚蘭。列數標中總括十二不出四位。先出相生。但據總數后科列行乃約別數。相生中初文先敘生起。故下後列行相。初中前明在初之意。資道濟身衣食皆爾。但食有時限衣必常須故云最要。明合居先。若於下顯須立所以。初敘過非。是下示教立。少欲知足者離貪求也。受

【現代漢語翻譯】現代漢語譯本比丘們一起去佛陀那裡。佛陀讚歎道：『好啊，好啊！』如同先前一樣，你們都可以隨意問訊阿蘭若（Aranya，意為寂靜處，指適合修行的場所）。眾比丘聽聞后，大多修習頭陀行（Dhūta，意為苦行），甚至捨棄長衣，只穿糞掃衣（Pāṃśukūla，意為從垃圾堆或被丟棄的布料中撿來縫製的衣服），以此來表明自己少欲知足，遠離染著。順從佛陀的教誨，就是供養佛陀的人。彰利中論（章節名）闡明了十二頭陀行各自具有的十種利益。這裡先引用阿蘭若住（Aranyaka，意為住在寂靜處）這一種，來彰顯其多種利益。因此，在下面的文字中列舉其相狀時，就不再引用了。首先是標示。說『略說』，表明沒有完全說盡；說『盡形』，表明要有一個期限。其次是列舉其相狀。第一是指身體沒有歸屬。第二是指沒有被外物所束縛。第三是指不被他人所阻礙。《中論》中說：『內心更加喜愛修習阿蘭若住處。』這是指喜愛寂靜的心更加增勝。第五是指沒有營求。第六是指在空曠之處沒有畏懼，以此來彰顯其本來的志向。第七是遠離喧囂。第八是因為獨自一人，閑靜無事。第九是凡是修習禪定，必定要依託于寂靜的因緣。第十是無礙想，指的是空三昧（Śūnyatā-samādhi，意為空性禪定）。論中說『無障礙想』。如果下面三條顯示了因緣的開許。『有因緣者』，論中說：一是供給病人，二是為病人求醫藥，三是為病人尋找看護人，四是為病人說法，五是為其他人說法，六是聽法教化，七是為供養大德，八是為供給聖眾，九是為讀誦深奧的經典，十是教他人讀誦深奧的經典。『有通局者』，指的是供給因緣的有無。外道一概禁止，沒有開許，因此與佛教不同。下面指出了彼品（章節）的文字，見第十三和第十四條。在料簡中，首先說明名稱的普遍性，濫籣（指濫用）。下面簡要說明修行的普遍性和侷限性，指的是二局十通。喧靜指的是聚蘭（指聚集之處）。列數標中，總括了十二種頭陀行，沒有超出四種地位。先是說明相生，但根據總數，後面的科條列出行相，是根據個別的數量。相生中，第一段文字先敘述了生起，因此在後面列出行相。第一段文字中，前面說明了在最初的意義。資助道業，濟助身體，衣食都是如此。但是食物有時間限制，衣服必定經常需要，因此說『最要』。表明應該放在首位。如果在下面顯示了必須建立的原因。首先敘述了過失和非理。下面顯示了教導和建立。少欲知足，就是遠離貪求。受持。

【English Translation】 English version The Bhikshus (monks) together went to the Buddha. The Buddha praised, 'Good, good!' As before, you may all freely inquire about Aranya (Aranya, meaning a quiet place, referring to a place suitable for practice). Having heard this, the Bhikshus mostly practiced Dhūta (Dhūta, meaning ascetic practices), even abandoning long robes and only wearing Pāṃśukūla (Pāṃśukūla, meaning robes made from discarded cloth or cloth found in garbage heaps), to show their contentment with little desire and detachment from defilements. Obeying the Buddha's teachings is to make offerings to the Buddha. The 'Chapter on Manifesting Benefits' explains the ten benefits that each of the twelve Dhūta practices possesses. Here, we first cite Aranyaka (Aranyaka, meaning dwelling in a quiet place) to highlight its many benefits. Therefore, when listing its characteristics in the following text, it will not be cited again. First is the indication. Saying 'briefly speaking' indicates that it is not fully explained; saying 'for life' indicates that there must be a time limit. Second is listing its characteristics. The first refers to the body having no belonging. The second refers to not being bound by external objects. The third refers to not being hindered by others. The Madhyamaka-karika (Fundamental Verses on the Middle Way) says: 'The mind increasingly delights in practicing dwelling in Aranya.' This refers to the mind that loves tranquility becoming more and more enhanced. The fifth refers to having no seeking. The sixth refers to having no fear in empty places, thereby highlighting its original aspiration. The seventh is to stay away from noise. The eighth is because being alone, one is idle and quiet. The ninth is that all those who practice meditation must rely on quiet conditions. The tenth is the thought of no obstruction, referring to Śūnyatā-samādhi (Śūnyatā-samādhi, meaning emptiness samadhi). The treatise says 'thought of no obstruction'. If the following three show the permission of conditions. 'Those with conditions', the treatise says: one is to provide for the sick, two is to seek medicine for the sick, three is to seek caregivers for the sick, four is to speak Dharma for the sick, five is to speak Dharma for others, six is to listen to the Dharma and teach, seven is to make offerings to great virtues, eight is to provide for the Sangha (community), nine is to recite profound scriptures, and ten is to teach others to recite profound scriptures. 'Those with generality and specificity' refers to the presence or absence of providing conditions. Non-Buddhists prohibit everything without exception, so they are different from Buddhism. Below points to the text of that chapter, see items thirteen and fourteen. In the analysis, first explain the universality of the name, abusing the term. Below briefly explains the universality and limitations of practice, referring to two limitations and ten generalities. Noise and quiet refer to gathering places. In the list of numbers, the twelve Dhūta practices are summarized, not exceeding four positions. First is to explain the arising, but according to the total number, the following sections list the characteristics of practice, according to the individual number. In the arising, the first paragraph first narrates the arising, so the characteristics of practice are listed later. In the first paragraph, the front explains the meaning in the beginning. Supporting the path and helping the body, clothing and food are all like this. But food has a time limit, and clothing must always be needed, so it is said 'most important'. Indicates that it should be placed first. If the reason for establishing must be shown below. First, narrate the faults and irrationality. Below shows the teaching and establishment. Having little desire and being content is to stay away from greed. Receiving.

取有方者合製法也。製法如下所示。下之三科一一併有躡前生起列相二段。尋文可分。三中蕩即蕩逸。節謂節行。露坐隨坐以儀目處與下異也。四中前三望坐。坐是正修故名助緣。若望心觀坐亦緣耳。繫念思量即修正觀。斬纏即破惑。出要即證理。次科標云列名者下十二種並首標故。行體者謂一一顯相示所修故(舊將行體分釋云依行目行十二事號體非)。納衣中初文舍檀越衣者多過患也。著糞掃衣者具諸利也。次科據此論文通示二衣並具十利。然今所引正用糞掃居士施衣因帶而引。對上律文別相可見。十利中初謂由服此衣不憍逸故。二三四可解。五中者字傳誤合作著字。論云。以厭離心著染衣非為貪好故。六謂少欲順道多求長惡。七謂檢身。八為舍飾好。九中論云。隨順修八聖道。以離邪求順正命故。十謂由服此衣策勤心行不染世故。論總結云見是十利著二種衣。故知此十不專糞掃準論。糞衣自有十利。一不以衣故與在家者和合。二不現乞衣相。三亦不方便說得衣相。四不四方求索。五若不得衣亦不憂。六得亦不喜。七賤物易得無有過患。八不違初受四依法。九入在粗衣數中(謂入糞衣頭陀中故)。十不為人所貪著。三中彼經云。佛告迦葉。周那沙彌拾糞掃中物至阿耨達池浣洗。諸天皆遙為作禮。取其浣汁以自沐浴(

【現代漢語翻譯】現代漢語譯本：採取適當的方法來制定規則。制定規則如下所示。下面的三個部分，每一部分都有承前啓後、生起和列舉現象兩個階段。仔細閱讀文字可以區分。三科中的『蕩』指的是放蕩不羈，『節』指的是節操品行，『露坐隨坐』是指根據儀軌在不同的地方坐禪，與下文不同。四科中的前三項是望坐（註：觀察著坐禪），坐禪是真正的修行，所以稱為助緣。如果觀察內心而坐禪，也是一種助緣。繫念思量（註：集中注意力思考）就是修正觀。斬纏（註：斬斷纏縛）就是破除迷惑。出要（註：脫離苦海）就是證得真理。下一科標題說『列名』，是因為下面的十二種都標明了名稱。『行體』指的是一一顯現修行之相，展示所修之法（舊的解釋將『行體』分為解釋依靠修行和修行目標，十二事號不是本體）。

納衣（註：接受施捨的衣服）中，最初的文字說捨棄檀越（註：施主）的衣服，是因為有很多過患。穿著糞掃衣（註：從垃圾堆里撿來的衣服）則具有各種利益。下一科根據這段論文，普遍地說明兩種衣服都具有十種利益。然而，現在所引用的主要是使用糞掃衣，因為居士施捨衣服而順帶引用。與上面的律文的個別情況可以區分。十利中，第一種利益是由於穿著這種衣服而不驕傲放縱。第二、三、四種利益可以理解。第五種利益中，『者』字是傳抄錯誤，應該是『著』字。論文說：『以厭離心穿著染色的衣服，不是因為貪圖美好。』第六種利益是少欲知足，順應正道，多求則會增長惡念。第七種利益是約束自身。第八種利益是捨棄裝飾和美好。第九種利益中，論文說：『隨順修行八聖道，因為遠離邪求，順應正命。』第十種利益是由於穿著這種衣服，策勵勤奮修行，不被世俗所污染。論文總結說：『看到這十種利益，所以穿著兩種衣服。』因此，知道這十種利益不只是糞掃衣獨有。糞掃衣自身具有十種利益：一是不因為衣服的緣故與在家者和合。二是不顯現乞討衣服的相。三是不方便地說得到衣服的相。四是不四處求索。五是如果得不到衣服也不憂愁。六是得到也不歡喜。七是賤物容易得到，沒有過患。八是不違背最初受持的四依法。九是屬於粗衣之列（指屬於糞掃衣頭陀行中）。十是不被人所貪戀。三科中，那部經中說：佛告訴迦葉（註：佛陀的弟子），周那沙彌（註：比丘名）拾取糞掃中的物品到阿耨達池（註：傳說中的湖泊）浣洗。諸天（註：天神）都遙遠地為他作禮，取其浣洗的汁液來沐浴自身。

【English Translation】 English version: Adopting appropriate methods to formulate rules. The rules are formulated as follows. The three sections below each have two stages: one that follows and builds upon the previous, and one that lists phenomena. Careful reading of the text can distinguish them. In the three categories, '蕩 (dàng)' refers to unrestrained indulgence, '節 (jié)' refers to integrity and conduct, and '露坐隨坐 (lù zuò suí zuò)' refers to sitting in meditation in different places according to the ritual, which differs from the following text. The first three items in the four categories are '望坐 (wàng zuò)' (note: observing while sitting in meditation). Sitting in meditation is the true practice, so it is called a supporting condition. If one observes the mind while sitting in meditation, it is also a supporting condition. '繫念思量 (xì niàn sī liáng)' (note: focusing attention on thinking) is correcting contemplation. '斬纏 (zhǎn chán)' (note: cutting off entanglements) is breaking through delusion. '出要 (chū yào)' (note: escaping the sea of suffering) is realizing the truth. The title of the next category says '列名 (liè míng)' because the following twelve types all have names marked. '行體 (xíng tǐ)' refers to manifesting the characteristics of practice one by one, showing the Dharma being practiced (the old explanation divides '行體 (xíng tǐ)' into explaining reliance on practice and the goal of practice; the twelve matters are not the essence).

In '納衣 (nà yī)' (note: accepting donated clothes), the initial text says to abandon the clothes of '檀越 (tán yuè)' (note: donors) because there are many faults. Wearing '糞掃衣 (fèn sǎo yī)' (note: clothes picked from the garbage heap) has various benefits. The next category, according to this treatise, universally explains that both types of clothing have ten benefits. However, what is cited now mainly uses '糞掃衣 (fèn sǎo yī)' because a layman donated clothes and it was cited incidentally. The individual circumstances of the above Vinaya text can be distinguished. Among the ten benefits, the first benefit is that one is not arrogant and indulgent because of wearing this clothing. The second, third, and fourth benefits can be understood. In the fifth benefit, the character '者 (zhě)' is a copying error and should be '著 (zhuó)'. The treatise says: 'Wearing dyed clothes with a mind of aversion, not because of greed for beauty.' The sixth benefit is being content with little desire, conforming to the right path; seeking too much will increase evil thoughts. The seventh benefit is restraining oneself. The eighth benefit is abandoning adornment and beauty. In the ninth benefit, the treatise says: 'Conforming to the practice of the Eightfold Noble Path, because one is far from evil seeking and conforms to right livelihood.' The tenth benefit is that by wearing this clothing, one is encouraged to practice diligently and is not contaminated by the world. The treatise concludes: 'Seeing these ten benefits, one wears both types of clothing.' Therefore, know that these ten benefits are not unique to '糞掃衣 (fèn sǎo yī)'. '糞掃衣 (fèn sǎo yī)' itself has ten benefits: first, one does not associate with laypeople because of clothing. Second, one does not show the appearance of begging for clothes. Third, it is not convenient to say that one has obtained clothes. Fourth, one does not seek everywhere. Fifth, one is not worried if one does not get clothes. Sixth, one is not happy when one gets them. Seventh, cheap things are easy to get and have no faults. Eighth, one does not violate the initial acceptance of the Four Reliances. Ninth, it belongs to the category of coarse clothing (referring to belonging to the '糞掃衣 (fèn sǎo yī)' Dhuta practice). Tenth, it is not coveted by people. In the three categories, that sutra says: The Buddha told Kāśyapa (note: one of the Buddha's disciples), that the novice 周那沙彌 (Zhōu nà shāmí) (note: name of a Bhikkhu) picked up items from the garbage heap and washed them in 阿耨達池 (Ānòu dá chí) (note: a legendary lake). All the 天 (tiān) (note: deities) saluted him from afar and took the washing liquid to bathe themselves.

業疏云由心清凈故)。外道持凈㲲次後將洗。諸天遙遮勿污池也(疏云由邪命得體不凈故)。然此糞衣並是世人所棄零碎布帛收拾斗綴以為法衣。欲令節儉少欲省事一納之外更無餘物。今時禪眾多作納衫而非法服。裁剪繒彩刺綴花紋號山水納。價直數千。更乃各斗新奇全乖節儉。經年製造虛廢時功。法逐時訛。道隨事喪。是則妄稱上行濫預頭陀。有識之流幸宜極誡。二中初文舍諸長者離貪積也。著三衣者或名但三衣但猶獨也。三法服外無別衣故。次科五細戒行者由離諸長持奉精微故。六行來無累者不為物滯故。八隨下準論有順字。謂練若空處宜少事故。十以八聖道離邪命故。三中初科三乘皆乞由此正命是聖種故。折我慢故。離諸惡故。修平等故。生物善故。令行檀度起大行故。令生慈悲下佛種故。極聖尚爾況余聖乎。三世十方皆爾。豈唯娑婆一化乎。嗟乎末法五濁益深。我慢自高略無正信。而乃奔馳世路請謁門徒。折腰于村叟之前。諂笑于閻閭之下。或躬為商賈。或親執耕鋤畢世營生終身不足。自甘下劣孰畏勤勞。可謂世間愚人之所輕慢。寧知清凈活命之妙術自在解脫之法門。因中之供施無窮果上之福田莫等。信是發行。端緒真為入道初階。既知萬劫難逢。勿使一生虛度。請遍尋大藏深信佛言。竭力奉行則真佛子矣。

次科論有五意。初謂處眾多惱。以食僧食故。二謂造食多過。言非法者或買物侵虧。或損傷物命。或宿煮惡觸故不清凈也。三謂系屬多患強顏故。色不安承意故心不安。四順行四依。初示制意。受下彰損益。初敘受請之損。若下明乞食之益。兼味兼猶重也。又下即第五。謂即事表法。無盡法者佛法大海無源底故。三中初科先明出蘭若法。著衣執杖行等即身業。思惟即意業。見人問訊等即口業。打露杖謂去草上露水恐濕衣故。或云執錫驚蟲獸故。若近下次入聚行乞法有六初著衣法。至下二瞻視法。至第七門相以律製法不過七家故。若準多論則有三種次第乞食。一日到一家得食。則食不足則止。二次第到七家得食。則食不得亦止。三次第從家至家食足則止。不限多少。後日乞食還從先次第。準此隨人標意受行不同。則非定製。右下三正乞法。道側示謙下故。次第不擇豪賤故。準下除惡狗惡牛等家。楞嚴中迦葉舍富從貧。須菩提舍貧從富。俱為佛呵非平等故。若俗下四受取法。迎取謂見他持來進前迎受。由乖尊相故制不得。不得下五觀時法。得食下六作念法。準下須留賊分。或疑賊奪不專己想。亦薄貪情故也。乃至下後出聚法。如前進不同上三業行也。次科不得語等者離邪命故。在現處者令他見故。默然立者不求自舍獲大福

【現代漢語翻譯】現代漢語譯本次科論有五種含義。第一種是說處在眾多煩惱之中，因為供養僧侶的食物的緣故。第二種是說製造食物有很多過失，說非法之人或者購買物品時侵吞虧損，或者損傷物命，或者因為隔夜煮熟的食物不乾淨。第三種是說被（外物）束縛，多有憂患，強作笑顏的緣故，臉色不安順，不能承接（他人）心意的緣故，內心不安。第四是順行四依（指比丘以糞掃衣、乞食、樹下坐、腐爛藥為依據），首先是展示戒律的意義，接受（供養）之後彰顯（乞食的）損益。首先敘述接受邀請的壞處，如果（接受邀請）之後，就闡明乞食的好處。兼味兼猶是說（接受邀請）是雙重的。又下文是第五種含義，是說即事表法。無盡法是指佛法大海沒有源頭和底部的緣故。三種（身口意）中，首先說明在蘭若（Aranya，寂靜處）的修行方法。穿著衣服，拿著錫杖行走等是身業，思惟是意業，見到人問訊等是口業。打露杖是指去除草上的露水，恐怕弄濕衣服的緣故。或者說拿著錫杖驚嚇蟲獸的緣故。如果靠近（村落），下文是進入村落乞食的方法，有六種，首先是著衣法。至下文是第二種瞻視法。到第七家（乞食），因為律制規定不能超過七家。如果按照《多論》（Mahavastu）的說法，則有三種次第乞食的方法。第一種是到一家得到食物，如果食物不足就停止。第二種是依次到七家得到食物，如果得不到食物也停止。第三種是依次從一家到一家，食物足夠就停止，不限制多少。后一天乞食，還是按照先前的順序。按照這些，隨著人們標立的意願和修行不同，就不是定製。右下文是第三種，正式乞食的方法。在道路旁邊，表示謙虛恭敬的緣故。依次乞食，不選擇富貴貧賤的緣故。按照下文，去除惡狗惡牛等人家。《楞嚴經》（Surangama Sutra）中，迦葉（Kasyapa）捨棄富人而向窮人乞食，須菩提（Subhuti）捨棄窮人而向富人乞食，都被佛陀呵斥，說他們不平等。如果（遇到）世俗（之人），下文是第四種，受取食物的方法。迎取是指見到他人拿著食物前來，向前迎接接受。因為違背了尊敬的禮儀，所以禁止這樣做。不得（食）下文是第五種，觀察時間的方法。得食下文是第六種，作唸的方法。按照下文，需要留下（一部分食物）作為賊人的份額。或者懷疑會被賊人搶奪，不專心想著自己。也是爲了減少貪婪的情緒。乃至下文是最後出村的方法。如同前進（村落）一樣，和上面的三種（身口意）行為相同。其次，不得說話等，是爲了遠離邪命（wrong livelihood）。在顯眼的地方，是爲了讓別人看見。默然站立，是不求（施捨），自己獲得大福報。

【English Translation】 English version The second section discusses five meanings. The first is being in the midst of many afflictions, due to the food offered to the Sangha (community of monks). The second is that there are many faults in preparing food, such as those who act unlawfully may embezzle when buying things, or harm living beings, or the food is unclean because it was cooked overnight and has become tainted. The third is being bound and having many worries, forcing a smile, so the complexion is uneasy, unable to accept (others') intentions, so the heart is uneasy. The fourth is following the Four Reliances (referring to a Bhikkhu relying on discarded clothing, begging for food, sitting under a tree, and using fermented medicine), first showing the meaning of the precepts, and after accepting (offerings), highlighting the gains and losses (of begging for food). First, it narrates the disadvantages of accepting invitations; if (accepting invitations) then it clarifies the benefits of begging for food. '兼味兼猶' means (accepting invitations) is twofold. The following text is the fifth meaning, which is to express the Dharma (teachings) through actions. '無盡法' (endless Dharma) refers to the ocean of the Buddha's teachings having no source or bottom. Among the three (body, speech, and mind), it first explains the practice in Aranya (quiet place). Wearing clothes, holding a staff, and walking are actions of the body; thinking is the action of the mind; greeting people is the action of speech. '打露杖' (striking the dew staff) means removing the dew from the grass, fearing it will wet the clothes. Or it means holding a staff to startle insects and beasts. If approaching (a village), the following text is the method of entering the village to beg for food, which has six aspects: first, the method of wearing clothes. The following text is the second method of looking around. Begging at the seventh house, because the Vinaya (monastic rules) stipulates that it cannot exceed seven houses. If according to the Mahavastu, there are three sequential methods of begging for food. The first is to get food at one house, and if the food is not enough, then stop. The second is to sequentially get food at seven houses, and if food is not obtained, then stop. The third is to sequentially go from house to house, and if the food is enough, then stop, without limiting the amount. The next day, begging for food still follows the previous order. According to these, depending on people's intentions and practices, it is not a fixed rule. The text below on the right is the third, the formal method of begging for food. Being on the side of the road shows humility and respect. Begging for food sequentially, without choosing the rich or poor. According to the text below, remove houses with fierce dogs and cows. In the Surangama Sutra, Kasyapa abandoned begging from the rich and begged from the poor, and Subhuti abandoned begging from the poor and begged from the rich, both of which were rebuked by the Buddha, saying they were not equal. If (encountering) secular (people), the following text is the fourth, the method of receiving food. '迎取' (welcoming and taking) means seeing others bringing food and coming forward to welcome and receive it. Because it violates the etiquette of respect, it is forbidden to do so. The text below '不得' (not getting food) is the fifth, the method of observing the time. The text below '得食' (getting food) is the sixth, the method of contemplating. According to the text below, it is necessary to leave (a portion of food) as a share for thieves. Or suspecting that it will be robbed by thieves, not focusing on oneself. It is also to reduce greed. The text below '乃至' (and even) is the last method of leaving the village. Like going forward (into the village), it is the same as the above three (body, speech, and mind) actions. Secondly, not speaking, etc., is to stay away from wrong livelihood. Being in a conspicuous place is to let others see. Standing silently is not seeking (alms), and one obtains great blessings.

故。三中三重門者據有言之。此間俗舍不喜輒入。止可簾障之外避譏疑也。三彈指者使內知故。今或振錫代之彌善。不便去者遲留待出不出方去。先啖熟者無所損故。四彰利中一身得自在。二因行勸化。三作念利他。生悲心者謂悲他慳吝少福德故。彼論續云。我當勸行精進(行乞不懈)。令善住佈施(發起大行)。作已乃食(謂作念也)。五易滿易養者一缽即足趣得支身故。六以生業中乞最下故。即經云自見如是。若起憍慢當疾滅之是也。七謂護勝果。一切諸佛三十二相中無見頂為第一相。因中行乞卑下於人而感此相故為善根也。八謂導他。九即少事。十離分別。若受別施心高下故。五中梵云分衛此翻摶墮。以西竺多摶食墮疊盂中故。論云乞食舉事顯也。六中三文初引轉施以誡獨啖。次引遠道以誡辭勞。三引遭難以誡輕動。智論文出三十三。彼說佛度五百釋種恐近親里破戒故將至舍婆提。初夜后夜不睡精進故得道。佛將還本國迦毗羅仙人林中去城五十里故是釋種遊戲園(有改為三里非也)。諸釋子比丘以先修行不睡以為夜長。從林中入城乞食患道路長。佛知其心。又有一師子來禮佛足。以是三緣故佛說偈。鈔引上三句。下句云莫知正法。又云佛告比丘。汝未出家其心放逸多睡眠故不覺夜長。今求道減睡故覺夜長。此林

【現代漢語翻譯】現代漢語譯本因此，關於『三重門』（trimandala）的說法是這樣理解的：在世俗的住所，人們不喜歡隨意進入他人的房間，只能在簾子或屏障之外，以避免引起不必要的猜疑。『三彈指』是爲了讓屋內的人知道有人來了。現在，有時會用搖錫杖來代替，這樣更好。如果行動不便，可以稍作停留，等待屋內的人出來后再離開。先吃已經熟透的食物，因為這樣做沒有任何損失。在『四彰利』（four benefits）中，第一是自身獲得自在，第二是通過行動勸導他人，第三是生起利益他人的念頭。產生悲憫之心，是因為悲憫他人吝嗇，缺少福德。相關的論述接著說：『我應當勸導他人精進行乞（不懈地行乞），使他們安住于佈施（發起廣大的佈施行為），做完這些之後才進食（指的是作意念）。』『五易滿易養』（easy to satisfy and easy to nourish）指的是隻需一缽食物就足夠維持身體所需。在『六以生業中乞最下故』（begging is the lowest among livelihoods），正如經文所說：『如果自己看到這種情況，產生了驕慢之心，應當迅速滅除它。』『七謂護勝果』（protecting the superior result）指的是守護殊勝的果報。在一切諸佛的三十二相中，『無見頂相』（Ushnisha）是最殊勝的。因為在因地中行乞，謙卑待人，所以感得這種相，因此這是善根。『八謂導他』（guiding others）指的是引導他人。『九即少事』（few activities）指的是少事。『十離分別』（free from discrimination）指的是遠離分別心。如果接受特別的佈施，內心會產生高下之分。『五中梵云分衛此翻摶墮』（in the fifth, the Sanskrit term is Pindapata, which translates to 'lump dropping'），因為在西竺（India），人們大多將食物捏成團，然後放入缽中。論中說，乞食是一種公開的行為。『六中三文初引轉施以誡獨啖』（in the sixth, the three texts first cite sharing to warn against eating alone），首先引用分享佈施來告誡不要獨自食用；其次引用遠道來告誡不要因為路途遙遠而懈怠；第三引用遭遇困難來告誡不要輕易動搖。智度論（Mahaprajnaparamita-sastra）中記載了三十三件事。其中說佛陀爲了度化五百釋迦族人（Sakya），擔心他們在親近的村落里破戒，所以將他們帶到舍衛城（Sravasti）。他們在初夜和后夜都不睡覺，精進修行，因此證得了道果。佛陀將他們帶回本國，在迦毗羅衛國（Kapilavastu）的仙人林中，距離城市五十里，那是釋迦族人遊玩的花園（有人說三里是不對的）。釋迦族的比丘們因為先前修行不睡覺，覺得夜晚漫長。他們從林中進入城市乞食，又覺得道路漫長。佛陀知道他們的心思。又有一隻獅子來禮拜佛足。因為這三個原因，佛陀說了偈頌。鈔本引用了上面的三句，下一句說『莫知正法』（not knowing the right Dharma）。又說佛陀告訴比丘們：『你們未出家時，內心放逸，貪睡，所以不覺得夜晚漫長。現在求道，減少睡眠，所以覺得夜晚漫長。』這個森林

【English Translation】 English version Therefore, the saying about the 'threefold gate' (trimandala) is understood as follows: In secular residences, people do not like to enter other people's rooms casually, but only outside the curtains or barriers, to avoid causing unnecessary suspicion. 'Three finger snaps' are to let the people inside know that someone has arrived. Now, sometimes a shaking staff is used instead, which is even better. If it is inconvenient to leave, you can wait a while and leave after the person inside comes out. Eat the ripe food first, because there is no loss in doing so. In the 'four benefits', the first is to obtain freedom for oneself, the second is to persuade others through actions, and the third is to generate thoughts of benefiting others. Compassion arises because of compassion for others' stinginess and lack of merit. The relevant discussion continues: 'I should persuade others to diligently beg for alms (begging tirelessly), so that they can dwell in giving (initiate great acts of giving), and eat only after doing these things (referring to contemplation).' 'Easy to satisfy and easy to nourish' means that only one bowl of food is enough to sustain the body. In 'begging is the lowest among livelihoods', as the sutra says: 'If you see this situation and arrogance arises in your heart, you should quickly eliminate it.' 'Protecting the superior result' refers to guarding the superior reward. Among the thirty-two marks of all Buddhas, the 'Ushnisha' (Ushnisha) is the most superior. Because in the causal stage, one begs for alms and treats people humbly, one feels this mark, so this is a root of goodness. 'Guiding others' refers to guiding others. 'Few activities' refers to few activities. 'Free from discrimination' refers to being free from discrimination. If you accept special offerings, your heart will have a sense of superiority and inferiority. In the fifth, the Sanskrit term is Pindapata, which translates to 'lump dropping', because in West India (India), people mostly knead food into lumps and then put it in a bowl. The treatise says that begging for food is a public act. In the sixth, the three texts first cite sharing to warn against eating alone; secondly, they cite the long distance to warn against laziness due to the long journey; and thirdly, they cite encountering difficulties to warn against easily wavering. The Mahaprajnaparamita-sastra records thirty-three things. It says that in order to save the five hundred Sakyas, the Buddha, fearing that they would break the precepts in nearby villages, took them to Sravasti. They did not sleep in the first and last nights, and practiced diligently, so they attained the fruit of the Way. The Buddha took them back to his country, to the forest of the immortals in Kapilavastu, fifty miles from the city, which was the garden where the Sakyas played (some say three miles is wrong). The Sakya monks, because they had practiced not sleeping before, felt that the night was long. They entered the city from the forest to beg for food, and felt that the road was long. The Buddha knew their thoughts. A lion also came to worship the Buddha's feet. For these three reasons, the Buddha spoke a verse. The manuscript quotes the above three sentences, and the next sentence says 'not knowing the right Dharma'. It also says that the Buddha told the monks: 'When you were not monks, your hearts were lax and you were greedy for sleep, so you did not feel that the night was long. Now you seek the Way and reduce sleep, so you feel that the night is long.' This forest

汝本駕乘遊戲不覺為遠。今著衣持缽步行疲極故覺道長。師子毗婆尸佛時作婆羅門聽佛說法。眾不共語即生惡念罵言。此諸禿輩與畜何異。從是至今九十一劫常墮畜中。以愚癡故生死長。今于佛所心清凈故當得解脫。增一中初引緣。目連還歸。舍利弗先歸本村入滅。舍利弗常患風疾故云患重。諸天墮淚悲其去世故。故下顯業。初二句嘆業力。由二尊者並償先業故。但下示牽報。斷總報業者以破見思業根永喪不墮三惡道故。別報即遭打及病故亡無也。四中由先食正食堪充一飽。日未中前若欲更食開。作餘食法已食之。法式具在隨相。上根少欲不受此開故得名耳。智論中上明營求證上無度。后食即餘食。失半日者證上妨業。佛下示出家意。養馬圖力。養豬圖食。出家行道不圖色力。此與第六無十利者。十住婆沙無此二行故。如下諸部異行中明之。五一坐者謂但一食不同前行猶受小食。十利中二謂無所餘故。三謂無作務之煩。五謂一食是食法中微細行故。七妨患者謂多事妨業。次科有行一食恐饑多啖故有此過。節量食法文見下科。三中以飽食之人多不念道但增長三毒。非道人故。六中初科一盂之外更不受益。與前復異。二中解脫論中節量食即一坐異名。二十一揣彼土揣食此方不爾。宜約口論。此方人小準下可十口許。應隨人

【現代漢語翻譯】現代漢語譯本你本來自覺駕馭遊戲並不覺得路途遙遠。如今穿著衣服拿著缽步行，因為疲憊才覺得道路漫長。過去在師子毗婆尸佛（過去七佛之一）時期，你曾作為婆羅門聽佛說法。因為眾人沒有與你交談，你便生起惡念，罵道：『這些禿頭之輩與畜生有什麼區別？』從那時至今九十一劫，你常常墮入畜生道中。因為愚癡的緣故，生死輪迴漫長。如今在佛陀這裡，因為內心清凈的緣故，你應當能夠得到解脫。《增一阿含經》中最初引用了這個因緣。目連（神通第一的佛陀弟子）返回。舍利弗（智慧第一的佛陀弟子）先返回本村入滅。舍利弗常常患有風疾，所以說病情嚴重。諸天因為悲傷他的去世而落淚。所以下面顯示了業力。最初兩句讚歎業力。由於兩位尊者都償還了先前的業報的緣故。但是下面顯示了牽引果報。斷除總報業的人，因為破除了見思惑的業根，永遠喪失了墮入三惡道的可能性。別報就是遭受毆打以及因病去世。四種情況中，因為先前食用了正食，足夠一次飽餐。在中午之前，如果想要再次進食，可以開許。可以制定剩餘食物的處理方法，然後食用它。這些方法都詳細記載在《隨相》中。上根器的人因為少欲知足，不接受這種開許，因此才得到這樣的名聲。智論中，上面說明了營求證悟的無度。午後進食就是食用剩餘的食物。失去半天的時間，會妨礙證悟的修行。佛陀下面開示了出家的意義。養馬是爲了圖力氣，養豬是爲了圖食物。出家修行不是爲了圖美色和力氣。這與第六個沒有十種利益的情況不同。《十住婆沙論》中沒有這兩種行為。下面各個部派的不同行為中會說明這一點。五種情況中，『一坐』指的是隻吃一頓飯，不同於之前的行為，仍然接受少量食物。十種利益中的兩種是指沒有剩餘的食物。三種是指沒有作務的煩惱。五種是指一頓飯是食物方法中最微細的行為。七種妨礙是指多事妨礙修行。下一個科條中有修行一食，恐怕飢餓而多吃，因此有這種過失。節制食量的方法在下面的科條中可以看到。三種情況中，因為吃飽的人大多不思念道，只會增長貪嗔癡三種毒素，不是修道之人。六種情況中，最初的科條是指在一個缽之外不再接受任何食物。這與前面又有所不同。第二種情況中，《解脫論》中節制食量就是一坐的另一種說法。二十一揣是指在彼土揣量食物，此方不是這樣。應該按照口來計算。此方的人體型較小，按照下面的標準，大約可以吃十口左右。應該根據個人情況而定。

【English Translation】 English version Originally, you were riding a game, so you didn't feel the distance was far. Now, wearing clothes and carrying a bowl, walking makes you feel the road is long because of fatigue. In the time of Buddha Vipashyin (one of the past seven Buddhas), you were a Brahmin listening to the Buddha's teachings. Because the assembly did not speak to you, you generated evil thoughts and cursed, 'What is the difference between these bald-headed fellows and animals?' From then until now, for ninety-one kalpas, you have constantly fallen into the animal realm. Because of ignorance, the cycle of birth and death is long. Now, here with the Buddha, because your mind is pure, you should be able to attain liberation. The Ekottara Agama initially cites this cause. Maudgalyayana (the Buddha's disciple foremost in supernatural powers) returns. Shariputra (the Buddha's disciple foremost in wisdom) returns to his village and enters Nirvana first. Shariputra often suffered from wind disorders, so it is said that his illness was severe. The devas shed tears, grieving his passing. Therefore, the following reveals the power of karma. The first two sentences praise the power of karma. Because both venerable ones are repaying their previous karmic debts. However, the following shows the drawing of retribution. Those who cut off the karma of the general retribution, because they have destroyed the root of the karma of views and thoughts, have forever lost the possibility of falling into the three evil realms. The separate retribution is being beaten and dying from illness. In the four situations, because previously eating proper food was enough for one full meal. Before noon, if you want to eat again, it is permissible. You can establish methods for dealing with the remaining food and then eat it. These methods are recorded in detail in the Svalaksana. People of superior faculties, because they are content with little desire, do not accept this permission, and therefore they obtain this reputation. In the Mahaprajnaparamita Shastra, the above explains the immeasurability of seeking enlightenment. Eating after noon is eating leftover food. Losing half a day hinders the practice of enlightenment. The Buddha below reveals the meaning of leaving home. Raising horses is for strength, raising pigs is for food. Leaving home to practice is not for beauty and strength. This is different from the sixth situation, which does not have ten benefits. The Dasabhumika-vibhāṣā-śāstra does not have these two practices. The following will explain this in the different practices of the various schools. In the five situations, 'one sitting' refers to eating only one meal, which is different from the previous practice, still accepting a small amount of food. Two of the ten benefits refer to not having leftover food. Three refer to not having the trouble of work. Five refer to one meal being the most subtle practice in the method of eating. Seven hindrances refer to many things hindering practice. In the next section, there is the practice of eating one meal, fearing hunger and eating too much, so there is this fault. The method of regulating food intake can be seen in the following section. In the three situations, because people who are full mostly do not think of the Way, but only increase the three poisons of greed, anger, and ignorance, they are not practitioners of the Way. In the six situations, the initial section refers to not accepting any more food outside of one bowl. This is different from the previous situation. In the second situation, in the Vimuktimarga, regulating food intake is another name for one sitting. Twenty-one tuan refers to measuring food in that land, which is not the case here. It should be calculated by mouth. People in this land are smaller in size, according to the following standards, they can eat about ten mouthfuls. It should be determined according to the individual.

增減。不必一定指廣。如彼者論云。云何受節量食。若餐啖無度增身睡重。常貪樂為腹無厭。知是過已見節量功德。我從今日斷不貪恣。籌量所食不恣于腹。多食增羸。知而不樂。除貪滅病斷諸懈怠善人所行等。智論初示節量法。則下顯益。如下論家。自引經證。彼人身大。故五六口可為此方十口也。七中智論遠離處者對村聚為名。三里極近。減則不成。指雜行者論云。得身遠離已亦當令心遠離五欲五蓋等。及廣明十二上行。尋彼看之(文見六十七此間藏經分卷不定)。四分空靜者就當體為名。若千里者弓有七尺二寸。百弓七十二丈。五百弓計三百六十丈。六尺為步。六十丈為百步。三百六十丈為六百步。即為二里。中國下引十誦。初示彼土寺法。尼恐陵辱故須城內。十下次引證。繞寺虎吼可驗遠城。千二百步。三百步為里。則四里也。多論一鼓聲間準集僧中解即有二里。頗同四分。然諸文不同。宜以本宗為準。如前智論能遠益善。次科指僧衣者名同相別。恐相濫故。準僧蘭若無難五里。有難五十八步四尺八寸。如集僧篇。護衣蘭若七十餘步如離衣戒。三中以事情相反人喜相輕。增過滅法故聖特製。上業業即是行。崇猶重也。謂上行中尤重蘭若故(十利如前)。八中引論名別。則知此法不必冢墓。十利中前四想者。想

【現代漢語翻譯】現代漢語譯本如何適量飲食？如果飲食沒有節制，導致身體肥胖、昏昏欲睡，總是貪圖口腹之慾而不知滿足，那麼就應該認識到這是過錯，並且看到節制飲食的功德。我從今天開始，斷除貪婪放縱的習氣，衡量所吃的食物，不放縱自己的肚子。即使多吃一口會使身體虛弱，也要明白並且不貪戀。去除貪慾，消滅疾病，斷除各種懈怠，這是善人所應遵循的。《大智度論》首先展示了節制飲食的方法，然後闡明了它的益處。如下面的論家所說，他們自己引用經文來證明。因為他們那裡的人身材高大，所以他們吃五六口，相當於我們這裡的人吃十口。關於《大智度論》中『遠離處』的解釋，是指相對於村莊聚落而言的名稱。三里地是最近的距離，如果距離太近，就不能稱為『遠離』。關於『指雜行』，《薩婆多毗尼毗婆沙》中說：『已經獲得了身體的遠離，也應當使心遠離五欲和五蓋等。』並且廣泛地闡明了十二種頭陀行。可以去查閱那些經典（這些文字可以在藏經中找到，但卷數不固定）。『四分空靜』是以事物本身的性質來命名的。如果說是一千里，那麼弓有七尺二寸，一百弓就是七十二丈，五百弓就是三百六十丈。六尺為一步，六十丈為一百步，三百六十丈就是六百步，也就是二里地。中國（這裡指當時的中國）下面引用《十誦律》，首先展示了那個地方的寺院制度，因為比丘尼害怕被欺凌侮辱，所以需要在城內。《十誦律》下面引用證據，環繞寺院有老虎吼叫，可以驗證寺院遠離城市。一千二百步，三百步為一里，那麼就是四里地。《多論》中說，一鼓聲的距離，按照僧眾聚集的情況來解釋，就是二里地。這與《四分律》有些相似。然而，各種經典中的說法不同，應該以本宗的說法為準。正如前面《大智度論》所說，能夠遠離越遠越好。下一個科目是指僧衣，名稱相同但形制不同，恐怕會混淆。按照僧伽藍的規定，沒有災難的情況下，五里地以內都可以。有災難的情況下，五十八步四尺八寸也可以。如《集僧篇》所說。保護僧衣的蘭若，七十多步就可以了，如《離衣戒》所說。之所以制定這些戒律，是因為事情相反，人們喜歡互相輕視，增加過錯，滅除佛法，所以聖人特別制定了這些戒律。上面的『業』就是指『行』，『崇』就是『重視』的意思。意思是說，在各種頭陀行中，尤其重視蘭若（蘭若的十種利益如前所述）。第八個科目中引用的論典名稱不同，由此可知這種修行不一定需要在墳墓。十種利益中的前四種觀想，是觀想……

【English Translation】 English version How to receive and measure food appropriately? If eating and drinking are without moderation, leading to obesity and drowsiness, and one is always greedy for food without satisfaction, then one should recognize this as a fault and see the merits of moderate eating. From today onwards, I will cut off the habit of greed and indulgence, measure the food I eat, and not indulge my stomach. Even if eating one more bite will weaken the body, I will understand and not crave it. Removing greed, eliminating diseases, and cutting off all kinds of laziness are what virtuous people should follow. The Mahaprajnaparamita-sastra (Dazhidu Lun) first demonstrates the method of moderate eating, and then clarifies its benefits. As the following commentators say, they themselves cite scriptures to prove it. Because people there are tall, they eat five or six mouthfuls, which is equivalent to ten mouthfuls for people here. Regarding the explanation of 'remote place' in the Mahaprajnaparamita-sastra, it refers to a name relative to villages and settlements. Three li (Chinese mile) is the closest distance; if the distance is too close, it cannot be called 'remote'. Regarding 'miscellaneous practices', the Sarvastivada Vinaya Vibhasa says: 'Having already obtained physical remoteness, one should also make the mind remote from the five desires and the five hindrances, etc.' And it extensively clarifies the twelve dhuta practices. You can look up those scriptures (these texts can be found in the Tripitaka, but the volume numbers are not fixed). 'Fourfold emptiness and stillness' is named after the nature of things themselves. If it is said to be a thousand li, then the bow is seven feet two inches, one hundred bows are seventy-two zhang (Chinese unit of length), and five hundred bows are three hundred and sixty zhang. Six feet is one bu (pace), sixty zhang is one hundred bu, and three hundred and sixty zhang is six hundred bu, which is two li. China (here referring to the China of that time) below quotes the Dasasahasrika-sutra, first showing the monastery system of that place, because bhikkhunis (Buddhist nuns) are afraid of being bullied and insulted, so they need to be inside the city. The Dasasahasrika-sutra below cites evidence that tigers roar around the monastery, which can verify that the monastery is far from the city. One thousand two hundred bu, three hundred bu is one li, then it is four li. The Mahavibhasa says that the distance of one drumbeat, according to the situation of the gathering of monks, is interpreted as two li. This is somewhat similar to the Dharmaguptaka Vinaya. However, the statements in various scriptures are different, and one should follow the statements of one's own school. As the Mahaprajnaparamita-sastra said earlier, the farther away one can be, the better. The next item refers to the monastic robe, the name is the same but the form is different, I am afraid it will be confused. According to the rules of the sangharama (monastery), within five li is acceptable if there is no disaster. In case of disaster, fifty-eight bu four chi (Chinese foot) and eight cun (Chinese inch) are also acceptable. As the Sanghakarma chapter says. The aranya (secluded dwelling) for protecting the robe can be more than seventy bu, as the Civaratyaga (abandoning robes) precept says. The reason why these precepts were formulated is that things are the opposite, people like to despise each other, increase faults, and destroy the Dharma, so the sages specially formulated these precepts. The above 'karma' refers to 'practice', and 'veneration' means 'importance'. It means that among the various dhuta practices, special importance is attached to the aranya (the ten benefits of the aranya are as mentioned earlier). The name of the treatise cited in the eighth item is different, from which it can be known that this practice does not necessarily need to be in a cemetery. The first four contemplations in the ten benefits are contemplations of...

即是觀。初無常想者。一切有為法有二種一眾生二國土(即有情無情也)。是二皆新新生滅故無常也。乃至別歷色心陰界入等一一皆然。由對死境觀行現前。是故論中並標常字。智論云。因是尸故觀一切法。易得無常相是也。二死想者謂一期果報常為二種死之所逐(分段死變易死)。則出息不報入息也。三不凈者觀自他身。內有三十六物(如戒疏說)。外則九孔。惡露常流從生至終無一凈也。四不可樂者觀二種世間。一者眾生。二者國土。皆有過惡無可樂也(上並依法界次第釋)。五謂因觀死屍。即于顏色心不繫故。六傷其世相。七因悲不樂。十常見死屍無餘怖故。九中初引智論明所效。佛在無憂樹下生。菩提樹下成道。吉祥樹下轉法輪。娑羅樹下入涅槃。次引十住示十利。文出七利。今具引之。一無有求房舍疲苦。二無有求臥具疲苦。三無有所愛疲苦。四無有受用疲苦(今文以無有疲苦上下括之中間別列四事)。五無處名字(謂無住處名也)。六無斗諍事(多無護故)。七隨順四依法。八易得無過。九隨順修道。十無眾鬧行處(今鈔略五六九在等字中舊記將所愛受用為一四依為四誤他久矣)。十中初科前敘樹下多過。便下明露地深益。次科引增一觀法成上空定。以觀此身既假骨毛等緣和合而成。當知我身畢竟叵得。

【現代漢語翻譯】現代漢語譯本這是關於觀想的解釋。首先，關於無常想（Anitya-samjna）：一切有為法（Samskrta-dharma，指由因緣和合而成的法）有兩種，一是眾生（Sattva，有情生命），二是國土（Kshetra，生存環境，即有情和無情）。這兩者都是新新生滅的，所以是無常的。乃至分別經歷色（Rupa，物質）、心（Citta，精神）、陰（Skandha，五蘊）、界（Dhatu，十八界）、入（Ayatana，十二入）等，一一都是如此。由於對死亡境界的觀想修行現前，所以論中都標明『常』字的反面。智度論（Mahaprajnaparamita-sastra）說：『因為屍體的緣故，觀察一切法，容易得到無常的相。』說的就是這個道理。第二，關於死想（Marana-samjna）：所謂一期果報（Ekajatismarana，一生所得的果報）常常被兩種死亡所追逐（分段死和變易死）。也就是出息不能回報入息。第三，關於不凈想（Asubha-samjna）：觀察自己和他人的身體，內部有三十六種不凈之物（如戒疏所說），外部則有九孔，惡臭污穢之物流淌不斷，從生到死沒有一處是乾淨的。第四，關於不可樂想（Anabhirati-samjna）：觀察兩種世間，一是眾生世間，二是國土世間，都有過失和罪惡，沒有什麼可以令人快樂的（以上都依據《法界次第》解釋）。第五，因為觀想死屍，所以對於顏色和心不執著。第六，感傷世間的虛假。第七，因為悲憫而不快樂。第十，常常看見死屍而沒有剩餘的恐怖。第九中，首先引用《智度論》說明所傚法的榜樣。佛陀在無憂樹（Asoka）下出生，在菩提樹（Bodhi）下成道，在吉祥樹（Sri）下轉法輪，在娑羅樹（Sala）下入涅槃。其次引用《十住經》（Dasabhumika Sutra）顯示十種利益。經文中出現七種利益，現在全部引用。一、沒有尋求房舍的疲勞。二、沒有尋求臥具的疲勞。三、沒有所愛的疲勞。四、沒有受用的疲勞（現在經文用『沒有疲勞』上下包括，中間分別列出四件事）。五、沒有住處的名字（指沒有固定的住處）。六、沒有爭鬥的事情（因為沒有需要守護的東西）。七、隨順四依法。八、容易沒有過失。九、隨順修道。十、沒有眾人喧鬧的地方（現在鈔本省略了五、六、九，放在『等』字中，舊的記錄將所愛和受用合為一，四依法為四，錯誤地引導他人很久了）。第十中，首先分析前面敘述樹下多有罪過，接著說明露地有很深的利益。其次分析引用《增一阿含經》（Ekottara Agama）的觀法，成就上面的空定（Sunyata-samadhi）。因為觀察這個身體，既然是虛假的骨頭、毛髮等因緣和合而成，應當知道我的身體畢竟是不可得的。

【English Translation】 English version This is an explanation of contemplation. First, regarding the Anitya-samjna (perception of impermanence): All Samskrta-dharmas (conditioned phenomena, referring to phenomena arising from causes and conditions) are of two types: one is Sattva (sentient beings), and the other is Kshetra (the environment, i.e., sentient and non-sentient). Both of these are constantly arising and ceasing, so they are impermanent. Even when separately experiencing Rupa (form), Citta (mind), Skandha (aggregates), Dhatu (elements), Ayatana (sense bases), etc., each is the same. Because the contemplation practice on the realm of death is present, the treatises all mark the opposite of the word 'permanent'. The Mahaprajnaparamita-sastra says: 'Because of the corpse, observing all dharmas, it is easy to obtain the characteristic of impermanence.' This is what it is talking about. Second, regarding the Marana-samjna (perception of death): The so-called Ekajatismarana (the karmic retribution of one lifetime) is constantly pursued by two types of death (segmental death and transformational death). That is, the outgoing breath cannot repay the incoming breath. Third, regarding the Asubha-samjna (perception of impurity): Observing one's own and others' bodies, internally there are thirty-six impure substances (as described in the Vinaya commentary), and externally there are nine orifices, with foul and filthy substances constantly flowing, from birth to death, there is no place that is clean. Fourth, regarding the Anabhirati-samjna (perception of unsatisfactoriness): Observing the two types of worlds, one is the world of sentient beings, and the other is the world of lands, both have faults and evils, and there is nothing that can bring happiness (the above are all explained according to the Dharma Realm Sequence). Fifth, because of contemplating corpses, one is not attached to appearance and mind. Sixth, one grieves for the falseness of the world. Seventh, one is unhappy because of compassion. Tenth, one often sees corpses and has no remaining fear. In the ninth, first, the Mahaprajnaparamita-sastra is cited to explain the model to be followed. The Buddha was born under the Asoka tree, attained enlightenment under the Bodhi tree, turned the wheel of Dharma under the Sri tree, and entered Nirvana under the Sala tree. Secondly, the Dasabhumika Sutra is cited to show the ten benefits. Seven benefits appear in the sutra, and now all are cited. 1. No fatigue from seeking housing. 2. No fatigue from seeking bedding. 3. No fatigue from what is loved. 4. No fatigue from what is used (now the sutra uses 'no fatigue' to include above and below, and separately lists four things in the middle). 5. No name of residence (referring to no fixed residence). 6. No fighting matters (because there is nothing to protect). 7. In accordance with the Four Reliances. 8. Easy to have no faults. 9. In accordance with cultivation. 10. No place of noisy crowds (now the manuscript omits 5, 6, and 9, and puts them in the word 'etc.', the old record combines what is loved and used as one, and the Four Reliances as four, mistakenly guiding others for a long time). In the tenth, first, analyze the previous narration of the many faults under the trees, and then explain that the open ground has deep benefits. Secondly, analyze and cite the contemplation method of the Ekottara Agama to achieve the above Sunyata-samadhi (emptiness concentration). Because observing this body, since it is falsely formed by the aggregation of bones, hair, etc., one should know that my body is ultimately unattainable.

是為人空。又了諸緣自體亦空。是為法空。如實了知人法俱空即破二執故云最空法也。三中引論。初明上法。在樹下者謂雨時也。受下次明中法。雨歸屋下與上為異。覆處少損故得用僧物。四中十利。一無求。二無系。三無他護。四無所愛。七中二利益反樹下明之。以樹下猶為風聲棘剌故。八不佔他處。九不慮他奪。如來下引聖所行令忻樂故。大畏林亦名恐畏林寒林。即尸陀林在王舍城西北十里許。彼國人死多送林中。名為林葬。為人觸惱不起意者示行忍辱垂誡後來。經云。能行忍者乃可名為有力大人是也。十一隨坐謂但無人處即坐。不必樹下露地。解脫道論名遇得處坐。解云。不樂人所貪不惱他令避故。十何中一二可解。三謂無所讓故。四即不令避故。五約希望。六約他事。八約已務。九謂不惱他故。彼具云不起諍訟因緣。十二初科多論。前明坐法。然下示制意。次科初標行相即身業也。如下引示心行。明不徒坐也。經中四法。前二治過即自利。三是利他。四即投心勝境。睡眠掉散則離唸佛故不臥也。下指論者即解脫論。彼云。常坐功德斷生怠處除為身疾(開病緣也)。離染觸樂少於纏睡常多寂靜堪修禪定。善人所行是業無疑。三中十利。前三治樂。四即離苦。五不縱情。六七成業。八神爽。九身安。十業輕。四中

【現代漢語翻譯】現代漢語譯本是為人空。又瞭解諸緣（一切事物之間的相互關係）自體亦空。這是法空。如實地瞭解人與法都是空性的，就能破除對人與法的執著，所以說是最空之法。三中引用論典。首先說明上面的法。『在樹下者』是指下雨的時候。『受下』說明中間的法。雨水歸於屋下，與在樹下不同。因為遮蔽的地方少，所以可以使用僧眾的物品。四中說明十種利益：一、沒有追求；二、沒有束縛；三、沒有其他的保護；四、沒有所愛。七中說明兩種利益，與在樹下相反。因為在樹下仍然會受到風聲和荊棘的侵擾。八、不佔據他人的地方；九、不擔心他人搶奪。『如來下』引用聖人所行之事，使人歡喜快樂。『大畏林』也叫『恐畏林』或『寒林』，就是尸陀林（停屍場），在王舍城西北約十里處。那個國家的人死後大多送到林中，稱為林葬。『為人觸惱不起意者』，是示範修行忍辱，垂誡後人。經中說：『能行忍辱的人，才可以稱為有力的大人』。十一、隨處而坐，是指只要沒有人的地方就可以坐，不一定非要在樹下或露天。解脫道論中稱為『遇得處坐』。解釋說：不貪戀人們所貪戀的地方，不打擾他人，使他人避讓。十何中，一二可以理解。三是指沒有所讓；四是指不讓人避讓；五是關於希望；六是關於其他事情；八是關於已經完成的事情；九是指不打擾他人。那裡具體說的是不起爭訟的因緣。十二、最初的部分大多是論典。前面說明坐的方法，然後說明制定的意義。其次的部分首先標明行為，也就是身業。下面引用說明心行，表明不是徒勞地坐著。經中的四法，前兩個是治理過失，也就是自利；第三個是利益他人；第四個是投入殊勝的境界。因為睡眠和掉舉散亂會遠離唸佛，所以不躺臥。下面指的是論者，也就是解脫論。那裡說：常坐的功德是斷除產生懈怠的地方，消除身體的疾病（開許生病的情況）。遠離染污的接觸，快樂少而纏縛睡眠多，常常寂靜，可以修習禪定。善人所行之事，是無疑的行業。三中說明十種利益。前三個是治理安樂；第四個是遠離痛苦；第五個是不放縱情感；第六個和第七個是成就事業；第八個是精神清爽；第九個是身體安寧；第十個是業障輕微。四中……

【English Translation】 English version It is emptiness of person. Furthermore, understanding that the self-nature of all conditioned things (Dharma) is also empty is emptiness of Dharma. Truly knowing that both person and Dharma are empty breaks through the two attachments, therefore it is called the most empty Dharma. The third section quotes treatises. First, it explains the above Dharma. 'Being under a tree' refers to the time when it is raining. 'Receiving below' explains the middle Dharma. Rain returning under the roof is different from being under a tree. Because the sheltered area is small, it is permissible to use Sangha's (community of monks) belongings. The fourth section explains ten benefits: 1. No seeking; 2. No attachment; 3. No other protection; 4. No beloved. The seventh section explains two benefits, which are the opposite of being under a tree. Because under a tree, one is still disturbed by the sound of the wind and thorns. 8. Not occupying other people's places; 9. Not worrying about others snatching. 'The Tathagata below' quotes the actions of the saints, making people happy and joyful. 'Great Fear Forest' is also called 'Fearful Forest' or 'Cold Forest', which is Shītavana (cemetery), about ten li (Chinese mile) northwest of Rājagṛha (ancient city in India). People in that country mostly send the dead to the forest, called forest burial. 'Not getting upset when touched or disturbed by others' demonstrates the practice of patience and forbearance, giving instructions to later generations. The sutra says: 'Those who can practice patience and forbearance can be called powerful adults'. 11. Sitting anywhere means sitting wherever there is no one, not necessarily under a tree or in the open. The Vimuttimagga (Path of Freedom) calls it 'sitting where you find a place'. It explains: not being greedy for places that people are greedy for, not disturbing others, causing others to avoid. Among the ten 'whats', one and two can be understood. Three refers to not yielding; four refers to not causing people to avoid; five is about hope; six is about other matters; eight is about things that have been completed; nine refers to not disturbing others. It specifically says that there is no cause for disputes. 12. The initial part is mostly treatises. The previous section explains the method of sitting, and then explains the meaning of the regulations. The next section first marks the behavior, which is physical karma. The following quotes explain mental activity, indicating that it is not sitting in vain. The four Dharmas in the sutra, the first two are to govern faults, which is self-benefit; the third is to benefit others; the fourth is to enter a superior state. Because sleep and agitation will keep one away from mindfulness of the Buddha, one does not lie down. The following refers to the commentator, which is the Vimuttimagga. It says: The merit of constant sitting is to cut off the place where laziness arises, eliminate physical illnesses (allowing for illness). Being away from defiled contact, there is little happiness and much entanglement in sleep, often quiet, one can practice meditation. The actions of good people are undoubtedly karma. The third section explains ten benefits. The first three are to govern pleasure; the fourth is to stay away from suffering; the fifth is not to indulge emotions; the sixth and seventh are to accomplish deeds; the eighth is mental clarity; the ninth is physical peace; the tenth is light karma. In the fourth section...

四分。初引緣。佛下明設教。初句立制。應下教修。思惟即修觀。此中不明故指如后。即主客篇四儀法中(或指沙彌篇三觀)。智論中初贊坐法。求下誡睡眠。大事即指聖道伺候也。即經云。無以睡眠因緣令一生空過無所得也。又云。諸煩惱賊常伺殺人。甚於怨家。安可睡眠不自警悟等。若下教臥法。脅不著席謂倚臥也。三諸部中母論對食治瞋。折挫煩惱即為上行。智論斷漿十二之外。不一心者彼云。因飲漿故遂求種種漿。謂果漿蜜漿等。如馬不著勒左右啖草不肯進路。若著勒則啖草意斷。寶云經四分之一即乞食別行。初正示行相。丐音蓋亦乞也。與鬼神者即今施食。若下因引乞法。先破禁戒者或在家破五八或出家反道者。可譏嫌處即淫女家酒肆等。十住中彼無餘食一揣故有此二。與上不同。各有十利者彼云。受毳衣有十利。一在粗衣數(謂同糞掃衣行)。二少求索。三隨意可坐。四隨意可臥。五浣濯則易。六染時亦易。七少有蟲壞。八難壞。九更不受余衣。十不失求道。食后不受非時飲食有十利。一不多食。二不滿食。三不貪美味。四少所求欲。五少妨患。六少疾疾。七易滿。八易養。九知足。十禪誦身不疲極。解脫道論彼云。一法衣相應。謂糞衣及三衣(即衣二也)。五法食相應。謂乞食次第乞一坐節量時後不食

【現代漢語翻譯】現代漢語譯本四分律。首先引述因緣。佛陀以下闡明設立教法。首句確立制度。『應』字以下教導修行。思惟即是修習觀想。此處未明確說明，故指向後文。即指主客篇四儀法中（或指沙彌篇三觀）。《大智度論》中首先讚歎坐禪之法。『求』字以下告誡睡眠。『大事』即指追求聖道，伺機而動。即如經文所說：『不要因為睡眠的緣故，讓一生空過，毫無所得。』又說：『各種煩惱賊經常伺機殺人，比怨家還要可怕。怎麼可以睡眠而不自我警醒呢？』『若』字以下教導臥法。『脅不著席』是指倚靠而臥。三部律中，《母論》認為以食物來對治嗔恚，折服煩惱即是上等修行。《大智度論》認為除了十二種飲品之外，不一心修行是因為：『因為飲用飲料的緣故，就去尋求各種飲料，如水果飲料、蜂蜜飲料等。』如同馬不戴嚼環，左右吃草，不肯前進。如果戴上嚼環，那麼吃草的念頭就會斷絕。《寶云經》認為四分之一的食物是乞食的特別修行。首先正確地指示修行的狀態。『丐』字音同『蓋』，也是乞討的意思。『與鬼神者』即是現在的施食。『若』字以下因為引導乞食之法。『先破禁戒者』或者是在家破了五戒、八戒，或者是出家后違背了道義的人。『可譏嫌處』即是家、酒肆等。在《十住經》中，因為他們沒有剩餘的食物，所以才會有這兩種情況，與上述不同。各有十種利益，經中說：『接受粗布衣有十種利益：一、屬於粗布衣的行列（即如同穿糞掃衣修行）。二、減少需求。三、可以隨意坐。四、可以隨意臥。五、容易洗滌。六、染色也容易。七、很少有蟲子破壞。八、難以損壞。九、不再接受其他的衣服。十、不會失去求道的機會。』飯後不接受非時飲食有十種利益：一、不多吃。二、不吃飽。三、不貪圖美味。四、減少慾望。五、減少妨礙。六、很少生病。七、容易滿足。八、容易養活。九、知足。十、禪修誦經身體不疲憊。《解脫道論》中說：『一、法衣相應，即糞掃衣和三衣（即兩種衣服）。五、法食相應，即乞食、次第乞食、一坐節量、過時不食。』 English version The Four-Part Vinaya. First, it introduces the causes and conditions. The Buddha below elucidates the establishment of the teachings. The first sentence establishes the rules. The word 'should' below teaches practice. Contemplation is the practice of visualization. It is not clearly explained here, so it refers to the following text. That is, it refers to the four forms of conduct in the chapter on the host and guest (or the three contemplations in the chapter on the novice). In the Mahaprajnaparamita Shastra, it first praises the method of sitting meditation. The word 'seek' below warns against sleep. 'Great matter' refers to the pursuit of the holy path, waiting for the opportunity. As the sutra says: 'Do not let your life pass in vain due to sleep, without gaining anything.' It also says: 'Various thieves of afflictions often lie in wait to kill people, even more terrible than enemies. How can you sleep without being vigilant?' The word 'if' below teaches the method of lying down. 'Side not touching the mat' refers to leaning and lying down. Among the three Vinayas, the Mother Treatise considers using food to counteract anger, and subduing afflictions is the highest practice. The Mahaprajnaparamita Shastra considers that not practicing wholeheartedly beyond the twelve drinks is because: 'Because of drinking beverages, one seeks various beverages, such as fruit beverages, honey beverages, etc.' It is like a horse not wearing a bridle, eating grass on the left and right, and refusing to move forward. If it wears a bridle, then the thought of eating grass will be cut off. The Ratnamegha Sutra considers that one-fourth of the food is a special practice of begging for food. First, it correctly indicates the state of practice. The sound of the word 'beg' is the same as 'cover', which also means begging. 'Giving to ghosts and spirits' is the current practice of giving food. The word 'if' below is because it guides the method of begging for food. 'Those who first break the precepts' are either those who have broken the five or eight precepts at home, or those who have violated the Dao after leaving home. 'Places that can be criticized' are houses, taverns, etc. In the Ten Stages Sutra, because they have no leftover food, there are these two situations, which are different from the above. Each has ten benefits, the sutra says: 'Accepting coarse cloth clothes has ten benefits: one, belonging to the ranks of coarse cloth clothes (that is, practicing like wearing rags collected from the trash heap). Two, reducing demands. Three, being able to sit at will. Four, being able to lie down at will. Five, being easy to wash. Six, dyeing is also easy. Seven, few insects damage it. Eight, difficult to damage. Nine, no longer accepting other clothes. Ten, not losing the opportunity to seek the Dao.' Not accepting untimely food after meals has ten benefits: one, not eating too much. Two, not eating full. Three, not being greedy for delicious food. Four, reducing desires. Five, reducing obstacles. Six, rarely getting sick. Seven, easy to satisfy. Eight, easy to support. Nine, being content. Ten, meditation and chanting do not tire the body. The Vimuttimagga says: 'One, corresponding to the Dharma robe, that is, the rag robe and the three robes (that is, two kinds of clothes). Five, corresponding to the Dharma food, that is, begging for food, begging for food in order, measuring the amount in one sitting, and not eating after the time.'

【English Translation】 English version The Four-Part Vinaya. First, it introduces the causes and conditions. The Buddha below elucidates the establishment of the teachings. The first sentence establishes the rules. The word 'should' below teaches practice. Contemplation is the practice of visualization. It is not clearly explained here, so it refers to the following text. That is, it refers to the four forms of conduct in the chapter on the host and guest (or the three contemplations in the chapter on the novice). In the Mahaprajnaparamita Shastra, it first praises the method of sitting meditation. The word 'seek' below warns against sleep. 'Great matter' refers to the pursuit of the holy path, waiting for the opportunity. As the sutra says: 'Do not let your life pass in vain due to sleep, without gaining anything.' It also says: 'Various thieves of afflictions often lie in wait to kill people, even more terrible than enemies. How can you sleep without being vigilant?' The word 'if' below teaches the method of lying down. 'Side not touching the mat' refers to leaning and lying down. Among the three Vinayas, the Mother Treatise considers using food to counteract anger, and subduing afflictions is the highest practice. The Mahaprajnaparamita Shastra considers that not practicing wholeheartedly beyond the twelve drinks is because: 'Because of drinking beverages, one seeks various beverages, such as fruit beverages, honey beverages, etc.' It is like a horse not wearing a bridle, eating grass on the left and right, and refusing to move forward. If it wears a bridle, then the thought of eating grass will be cut off. The Ratnamegha Sutra considers that one-fourth of the food is a special practice of begging for food. First, it correctly indicates the state of practice. The sound of the word 'beg' is the same as 'cover', which also means begging. 'Giving to ghosts and spirits' is the current practice of giving food. The word 'if' below is because it guides the method of begging for food. 'Those who first break the precepts' are either those who have broken the five or eight precepts at home, or those who have violated the Dao after leaving home. 'Places that can be criticized' are houses, taverns, etc. In the Ten Stages Sutra, because they have no leftover food, there are these two situations, which are different from the above. Each has ten benefits, the sutra says: 'Accepting coarse cloth clothes has ten benefits: one, belonging to the ranks of coarse cloth clothes (that is, practicing like wearing rags collected from the trash heap). Two, reducing demands. Three, being able to sit at will. Four, being able to lie down at will. Five, being easy to wash. Six, dyeing is also easy. Seven, few insects damage it. Eight, difficult to damage. Nine, no longer accepting other clothes. Ten, not losing the opportunity to seek the Dao.' Not accepting untimely food after meals has ten benefits: one, not eating too much. Two, not eating full. Three, not being greedy for delicious food. Four, reducing desires. Five, reducing obstacles. Six, rarely getting sick. Seven, easy to satisfy. Eight, easy to support. Nine, being content. Ten, meditation and chanting do not tire the body. The Vimuttimagga says: 'One, corresponding to the Dharma robe, that is, the rag robe and the three robes (that is, two kinds of clothes). Five, corresponding to the Dharma food, that is, begging for food, begging for food in order, measuring the amount in one sitting, and not eating after the time.'

(食五是也)。五法坐臥相應。無事處(蘭若)。樹下露地冢間遇得處(處五是也)。一勇猛相應。謂常坐不臥。然是勇猛之一事故加之分二字(食中多次第乞余同四分)。十誦多雨處四月。在露即冬分也。八月在覆春夏雨多也。少雨反前者冬春八月在露。夏四月在覆。結指中初指前列。統下揀諸文。彼論先總列名。次總顯相。后逐行別明。一一行中並先示過。二明受。三顯德。四辨失。故云次第詳悉等。且略引示。彼云。云何受乞食。若受他請則妨自業(示過)。我從今日斷受他請受乞食法(此郎受法余行並準此立誓受行若不行準下五分須舍)。云何功德。依心所愿進止自由。銷除懈怠斷滅憍慢(顯德)。若受他請是失乞食。(辨失)。余行並爾。具見第二。須者尋看。四中雜法即蘭若中所須之事。初中四分。前明備所須。若見下次明待同學。又三。初迎接。令其下浣濯。便授下與食。有餘下三明食已法。與人即乞匈者。非人即施鬼神禽畜等。凈地水中或無人畜。留置凈處擬后施故。有賊下四明待賊法。制知時節防賊難。故下引十誦。文證可知。星經即陰陽書。下指四分。即留食等。二中謂以木鉆鉆木則有火出。火珠即水精珠日光照之用艾引火。恐同出術故開屏用。三中前明頭陀。是今所用。後讀誦等因之而引。如

【現代漢語翻譯】現代漢語譯本 (食五是也)。五種如法坐臥之處相應。無人之所(蘭若，意為遠離塵囂的修行處)。樹下、露地、墳墓間，隨處可得(這五處是也)。一種勇猛相應。即常坐不臥。然而這是勇猛的一種，所以特別加上『分二字』(食物中多次第乞討，其餘同四分)。《十誦律》中說，多雨的地方四月在露地，即是冬季。八月在覆蓋處，因為春夏多雨。少雨的地方則相反，冬季和春季的八月在露地，夏季的四月在覆蓋處。結指中，初指前列。統領下文，選擇各種文句。該論先總列名稱，再總顯現相，后逐行分別說明。每一行中都先顯示過失，二說明接受，三顯揚功德，四辨別缺失。所以說次第詳悉等。且略微引示。該論說：『如何接受乞食？如果接受他人邀請，則妨礙自己的修行(顯示過失)。我從今日起斷絕接受他人邀請，受持乞食之法(此人受持此法，其餘修行也應準此立誓受行，若不行，則準照下文五分，必須捨棄)。』『有何功德？依隨心願，進退自由，消除懈怠，斷滅驕慢(顯揚功德)。』『如果接受他人邀請，便是失去乞食之法(辨別缺失)。』其餘修行也是如此。詳細內容見第二部分，需要的人可以去查閱。四中雜法，即蘭若中所需要的事情。初中四分，前面說明準備所需之物，如果看到下文，則說明等待同學。又有三點，首先是迎接，令其下座浣洗衣物，然後授以下座與食物。有剩餘的，下三點說明食后的做法。給予人，即乞討者。給予非人，即施捨給鬼神禽畜等。在乾淨的土地或水中，或者沒有人和牲畜的地方，留置在乾淨的地方，準備以後施捨。有賊，下四點說明對待賊的方法。制定知曉時節，防備賊難。所以下文引用《十誦律》，文證可知。星經，即陰陽書。下文指《四分律》，即留食等。二中說，用木鉆鉆木則有火出。火珠，即水精珠，用日光照射，用艾草引火。恐怕與出術相同，所以打開屏障使用。三中，前面說明頭陀，是現在所用的。後面讀誦等，因此而引用，例如

【English Translation】 English version (Eating five is also). The five suitable places for sitting and lying down are in accordance with the Dharma. A place where there are no affairs (Aranya, meaning a place of practice away from the hustle and bustle). Under a tree, in an open space, or among tombs, wherever one can find it (these are the five places). One is in accordance with vigor. That is, always sitting and not lying down. However, this is a kind of vigor, so the words 'division into two' are specially added (begging for food many times in order, the rest are the same as the four parts). The Sarvastivada Vinaya says that in rainy places, April is in the open, which is winter. August is in a covered place because there is more rain in spring and summer. In places with less rain, it is the opposite. August in winter and spring is in the open, and April in summer is in a covered place. In the finger knot, the first finger is in the front row. It leads the following text and selects various sentences. This treatise first lists the names in general, then shows the appearances in general, and then explains them separately line by line. In each line, it first shows the faults, second explains the acceptance, third praises the merits, and fourth distinguishes the shortcomings. Therefore, it is said that the order is detailed, etc. And briefly cite and show. The treatise says: 'How to accept alms? If you accept an invitation from others, it will hinder your practice (showing the fault). From today onwards, I will cut off accepting invitations from others and uphold the practice of begging for food (this person upholds this practice, and the rest of the practice should also follow this oath to uphold and practice. If you do not practice, then follow the five parts below, you must abandon it).' 'What are the merits? According to your wishes, you are free to advance and retreat, eliminate laziness, and cut off pride (praising the merits).' 'If you accept an invitation from others, you will lose the practice of begging for food (distinguishing the shortcomings).' The rest of the practice is also the same. See the second part for details, and those who need it can look it up. The miscellaneous dharmas in the four parts are the things needed in the Aranya. The four parts in the beginning, the front explains the preparation of the necessary things, and if you see the following text, it explains waiting for classmates. There are also three points. The first is to welcome them, let them sit down and wash their clothes, and then give them a seat and food. If there is any remaining, the following three points explain what to do after eating. Give to people, that is, beggars. Give to non-humans, that is, give to ghosts, gods, birds, and animals. In clean land or water, or where there are no people or livestock, leave it in a clean place, ready to give later. If there are thieves, the following four points explain how to deal with thieves. Formulate knowing the seasons and preventing thieves. Therefore, the following quotes the Sarvastivada Vinaya, and the textual evidence is known. The star scripture is the book of Yin and Yang. The following refers to the Dharmaguptaka Vinaya, that is, leaving food, etc. The second says that drilling wood with a wooden drill will produce fire. The fire pearl is a crystal pearl, which is illuminated by sunlight and used to ignite mugwort. Fearing that it is the same as the art of coming out, so open the screen to use it. In the third, the front explains the Dhuta, which is what is used now. The following reading, etc., is therefore cited, such as

上等人放免差次。加分與物皆謂推尊有德。誘進後人故也。四中五分。受請犯吉。旦約乞食為言。余之十一例皆違犯準解脫道論糞掃衣受居士施衣即失。但三衣畜長衣即失。乞食受請即失(如上)。不作餘食法。作則名失。一摶食再食則失(此二論無準義明之)。蘭若聚落住即失。冢間余勝處坐即失。樹下屋舍住即失。露地覆處即失。隨坐貪樂處坐即失。常坐寢臥即失。不捨而違例皆犯吉。不能令舍者應云我從今日舍乞食等。則知此十二行並須作法受行不能須舍。不受不成不捨違犯知之。◎

◎釋僧像篇

題中上二字即所敬境。下二字即能敬儀。僧即總于眾別。像即攝於經法。即下立敬儀。中三科之文則三寶勝境。通為所敬矣(古云僧是能敬像為所敬者誤矣)。取其語便故僧在初。準下敬儀佛在前列。致即訓至。說文云送詣也。謂以至敬之心投詣勝境故也。敘意中初文上二句明弘通立法。謂比丘之眾舉事有法。化被於時光世生善。發生物信則彰。佛法高深。人知歸向。故云景仰斯立也。謙下四句明道俗所宗。謙恭遜恪言其內心。斂敬攝儀言其外貌。退己自卑謂之謙遜。尊他專謹謂之恭恪。儒宗有禮記。首云無不敬。是知敬者禮之主也。又儒教不出五常而禮統焉故。論語云恭而無禮則勞。則知謙敬俗典明示

。故云命章。又下引佛制敬佛法僧師資相攝上中下座互相禮敬。則知遜恪佛法推先故云爰始。或可凡對勝境。或見尊上必先致敬故云始也。豈下明敬慢可不。上二句示非所宜。下二句明須立敬。形謂削髮。服即壞衣。倨慢謂傲物。方謂法度。即下所明。然出家異世不但外儀。必由內法故云清革。引證中省已所短則內懷慚愧。由有慚愧則推重於他。則知慚愧是敬之本。倨慢自矜無慚故也。是下勸修。凡在吾門宜遵佛語。三中初敘禮壞。上二句通示。移謂遷變。淡謂浮薄。次六句別釋。鄙謂庸惡。末謂卑下。輒為領袖故參眾首。眉謂尤眉。壽即高臘反相欺壓故在下行。武力謂恃勢陵物之者。文華謂世俗文筆之流。上四句敘坐次乖道。下二句明推舉同俗。彼時尚爾。況今衰末不足怪矣。如下結嘆生起。提引者即指當篇。明誡者乃彰垂訓。次科分章中指如題者即本篇法附也。制意中初科智論前示真境。以佛生身是法身所依器故。如下引緣證。佛升忉利天為母說法。將從天下眾皆迎接。須菩提在石室中行空三昧。念言。佛常說云。若人以智慧眼觀佛法身。為先見佛。念已但坐室中。蓮華色尼欲先見佛。乃化作輪王。千子部從。眾人見已避道。得先見佛。卻複本身前禮于佛。佛言。汝非先見於我。彼須菩提最初見我以觀空故。得見

法身名真供養(由佛呵止故云不受)。次敬意中初徴示。四分下引釋文。出房舍犍度。彼云。爾時佛從王舍城與諸比丘人間遊行詣毗舍離。時六群先往取房為和尚親厚等。時舍利弗目犍連后至不得房宿臥埵上。因集眾呵誡。如鈔所引。初引佛問。諸下眾答。佛下呵責即見制意。廣下引緣。彼云。過去有三親厚象獼猴鵽鳥(鵽當刮反爾雅注云大如鴿亦言鳩或言雀)。依一尼拘律樹。彼作是念。我等共住不應不興恭敬。互相問言。憶事近遠。像言。我憶小時此樹觸我臍。猴言。我憶此樹舉手及頭。鳥言。我憶雪山右面有大尼拘律樹。我于彼食果來此便出即生此樹。時象即以猴置頭上。猴以鳥置肩上游行村聚。說偈如鈔。上句行敬。次句顯益。三即現報。四是後果。汝下勸依。自下立制。今時僧眾不別尊卑。宿德晚生互相作禮。受戒徒分時分。坐夏空數淺深。堪嗟世薄情浮。深痛律崩法壞。有心弘護宜切故承。次科大悲經中初敘修因。傾謂盡心。側謂迴避。以是下次明感果。如佛將成道在尼連河沐浴。身瘦不能自持。感樹垂枝助佛身出。至於入滅雙林變白之類。無情尚爾況有情耶。增一中初示來報。以下推往因。雜含中誡敕比丘。四眾即所敬。攝諸根者謂恭謹也。長夜通目現未。安樂通世出世。三中智論初明對佛不同有四。

【現代漢語翻譯】現代漢語譯本法身名為真供養（因為佛陀禁止，所以說不受供養）。接下來是敬意方面，首先是提出問題。『四分下引釋文』引用了《四分律》的解釋，出自房舍犍度（khandha，篇章）。那裡說：『當時，佛陀從王舍城與眾多比丘一起前往毗舍離（Vaishali）。當時，六群比丘先去佔據房舍，爲了和尚親近等。後來舍利弗（Sariputta）、目犍連（Moggallana）到達，沒有得到房舍，只能睡在土堆上。』因此聚集大眾呵斥告誡，就像鈔本所引用的那樣。首先引用佛陀的提問，『諸下眾答』是大眾的回答，『佛下呵責』就看到了佛陀制定的意圖。『廣下引緣』引用了一個因緣故事。那裡說：『過去有三個親密的夥伴：象、獼猴、鵽鳥（鵽，音guā，爾雅注說大如鴿子，也說是鳩或雀）。它們依靠一棵尼拘律樹（榕樹）。它們這樣想：我們共同居住，不應該不互相恭敬。』互相問道：『記得事情的遠近。』象說：『我記得小時候，這棵樹碰到我的肚臍。』猴子說：『我記得這棵樹舉手及頭。』鳥說：『我記得雪山（Himalaya）右面有一棵大的尼拘律樹，我在那裡吃果實，來到這裡就生出了這棵樹。』當時，像就把猴子放在頭上，猴子把鳥放在肩上，前往村莊聚落。』所說的偈頌就像鈔本所記載的。上句是說行敬，下句是顯示利益，三句是說現世的果報，四句是說未來的結果。『汝下勸依』是勸告依此而行。『自下立制』是說佛陀制定戒律。現在僧眾不分尊卑，年長的和年輕的互相不作禮，受戒的徒弟分時分，坐夏只是空數年資的淺深，可嘆世風日下，人情浮薄，深痛戒律崩壞，佛法衰敗。有心弘揚護持佛法的人應該懇切地繼承佛陀的教誨。接下來科判《大悲經》中，首先敘述修行的因緣。『傾謂盡心』是說盡心盡力，『側謂迴避』是說迴避惡行。『以是下次明感果』是說明感得的果報。例如佛陀將要成道時，在尼連禪河（Nairanjana River）沐浴，身體瘦弱不能自持，感得樹木垂下枝條幫助佛陀起身。至於入滅時，雙林（Sala Grove）變為白色等等，無情之物尚且如此，何況有情眾生呢？《增一阿含經》中，首先顯示未來的果報，以下是推論過去的因緣。《雜阿含經》中告誡比丘，四眾弟子就是所應該尊敬的。『攝諸根者謂恭謹也』是說收攝諸根就是恭敬。『長夜通目現未』是說長夜包括現在和未來，『安樂通世出世』是說安樂包括世間和出世間。《大智度論》中，首先說明對佛陀的不同供養有四種。 English version The Dharma body is called true offering (because the Buddha prohibits it, hence the saying 'not receiving'). Next is the aspect of reverence, first raising the question. 'Si Fen Xia Yin Shi Wen' quotes the explanation from the 'Vinaya in Four Parts,' from the Khandha (chapter) on dwellings. It says: 'At that time, the Buddha, along with many Bhikkhus, went from Rajagaha (Rajgir) to Vaishali. At that time, the group of six Bhikkhus went ahead to occupy the dwellings, for the sake of closeness to the teacher, etc. Later, Sariputta and Moggallana arrived and did not get dwellings, so they had to sleep on a mound of earth.' Therefore, the assembly was gathered to scold and admonish, just as quoted in the commentary. First, quoting the Buddha's question, 'Zhu Xia Zhong Da' is the assembly's answer, 'Fo Xia He Ze' shows the Buddha's intention in establishing the precepts. 'Guang Xia Yin Yuan' quotes a story of causation. It says: 'In the past, there were three close companions: an elephant, a monkey, and a Philomachus bird (Philomachus, pronounced guā, the Erya commentary says it is as big as a pigeon, also said to be a dove or sparrow). They relied on a banyan tree (Nigrodha tree). They thought: We live together, we should not fail to respect each other.' They asked each other: 'Remember the distance of events.' The elephant said: 'I remember when I was young, this tree touched my navel.' The monkey said: 'I remember this tree raising its hand and head.' The bird said: 'I remember on the right side of the Himalayas there was a large banyan tree, I ate the fruit there, came here, and this tree was born.' At that time, the elephant put the monkey on its head, and the monkey put the bird on its shoulder, and they went to the villages and settlements.' The verses spoken are as recorded in the commentary. The first line is about practicing respect, the second line shows the benefits, the third line is about present retribution, and the fourth line is about future consequences. 'Ru Xia Quan Yi' is advising to follow this. 'Zi Xia Li Zhi' is about the Buddha establishing the precepts. Now the Sangha does not distinguish between senior and junior, the elder and the younger do not bow to each other, the ordained disciples divide the time, sitting in summer only counts the shallowness of years, it is lamentable that the world's customs are declining, and human feelings are superficial, deeply saddened by the collapse of the precepts and the decline of the Dharma. Those who are determined to promote and protect the Dharma should earnestly inherit the Buddha's teachings. Next, the classification in the 'Great Compassion Sutra,' first narrates the causes of practice. 'Qing Wei Jin Xin' means to do one's best, 'Ce Wei Hui Bi' means to avoid evil deeds. 'Yi Shi Xia Ci Ming Gan Guo' explains the resulting consequences. For example, when the Buddha was about to attain enlightenment, he bathed in the Nairanjana River, his body was weak and unable to support himself, he felt the trees lowering their branches to help the Buddha rise. As for the Sala Grove turning white at the time of his Nirvana, even inanimate objects are like this, let alone sentient beings? In the 'Ekottara Agama Sutra,' first shows the future retribution, and below is the inference of past causes. In the 'Samyutta Agama Sutra,' the Bhikkhus are warned that the fourfold assembly is what should be respected. 'She Zhu Gen Zhe Wei Gong Jin Ye' means that restraining the senses is reverence. 'Chang Ye Tong Mu Xian Wei' means that the long night includes the present and the future, 'An Le Tong Shi Chu Shi' means that happiness includes the mundane and the supramundane. In the 'Mahaprajnaparamita Sastra,' first explains that there are four different offerings to the Buddha.

【English Translation】 The Dharma body is called true offering (because the Buddha prohibits it, hence the saying 'not receiving'). Next is the aspect of reverence, first raising the question. 'Si Fen Xia Yin Shi Wen' quotes the explanation from the 'Vinaya in Four Parts,' from the Khandha (chapter) on dwellings. It says: 'At that time, the Buddha, along with many Bhikkhus, went from Rajagaha (Rajgir) to Vaishali. At that time, the group of six Bhikkhus went ahead to occupy the dwellings, for the sake of closeness to the teacher, etc. Later, Sariputta and Moggallana arrived and did not get dwellings, so they had to sleep on a mound of earth.' Therefore, the assembly was gathered to scold and admonish, just as quoted in the commentary. First, quoting the Buddha's question, 'Zhu Xia Zhong Da' is the assembly's answer, 'Fo Xia He Ze' shows the Buddha's intention in establishing the precepts. 'Guang Xia Yin Yuan' quotes a story of causation. It says: 'In the past, there were three close companions: an elephant, a monkey, and a Philomachus bird (Philomachus, pronounced guā, the Erya commentary says it is as big as a pigeon, also said to be a dove or sparrow). They relied on a banyan tree (Nigrodha tree). They thought: We live together, we should not fail to respect each other.' They asked each other: 'Remember the distance of events.' The elephant said: 'I remember when I was young, this tree touched my navel.' The monkey said: 'I remember this tree raising its hand and head.' The bird said: 'I remember on the right side of the Himalayas there was a large banyan tree, I ate the fruit there, came here, and this tree was born.' At that time, the elephant put the monkey on its head, and the monkey put the bird on its shoulder, and they went to the villages and settlements.' The verses spoken are as recorded in the commentary. The first line is about practicing respect, the second line shows the benefits, the third line is about present retribution, and the fourth line is about future consequences. 'Ru Xia Quan Yi' is advising to follow this. 'Zi Xia Li Zhi' is about the Buddha establishing the precepts. Now the Sangha does not distinguish between senior and junior, the elder and the younger do not bow to each other, the ordained disciples divide the time, sitting in summer only counts the shallowness of years, it is lamentable that the world's customs are declining, and human feelings are superficial, deeply saddened by the collapse of the precepts and the decline of the Dharma. Those who are determined to promote and protect the Dharma should earnestly inherit the Buddha's teachings. Next, the classification in the 'Great Compassion Sutra,' first narrates the causes of practice. 'Qing Wei Jin Xin' means to do one's best, 'Ce Wei Hui Bi' means to avoid evil deeds. 'Yi Shi Xia Ci Ming Gan Guo' explains the resulting consequences. For example, when the Buddha was about to attain enlightenment, he bathed in the Nairanjana River, his body was weak and unable to support himself, he felt the trees lowering their branches to help the Buddha rise. As for the Sala Grove turning white at the time of his Nirvana, even inanimate objects are like this, let alone sentient beings? In the 'Ekottara Agama Sutra,' first shows the future retribution, and below is the inference of past causes. In the 'Samyutta Agama Sutra,' the Bhikkhus are warned that the fourfold assembly is what should be respected. 'She Zhu Gen Zhe Wei Gong Jin Ye' means that restraining the senses is reverence. 'Chang Ye Tong Mu Xian Wei' means that the long night includes the present and the future, 'An Le Tong Shi Chu Shi' means that happiness includes the mundane and the supramundane. In the 'Mahaprajnaparamita Sastra,' first explains that there are four different offerings to the Buddha.

前二俗眾俱坐。命不命別。后明道眾。或坐不坐學無學分。三道即三果。凡夫可知。未辨謂所證道。未破謂所斷惑。又下次明大小坐次。余佛僧徒三乘位別。釋迦之眾純一聲聞故云無別菩薩僧也。文殊師利此云妙吉祥。彌勒此云慈氏。次第謂依夏臘。準此以明諸大菩薩必應示受聲聞律儀。即經所謂即現聲聞而為說法是也。次科不應中初文四種。前是俗人。余皆道眾入復。二是下座。三即非僧。四即無德。三中十三難人無戒。三舉行缺。二滅體壞。古來國朝多有令僧反拜君父。蓋不知三寶福田四生依怙。道超塵網德跨樊籠。君不得臣父不得子。不墮四民之數。是為三界之賓。形雖免於屈申心敢忘于奉敬。但以志求解脫。仰答劬勞。不怠重修上資治化。豈唯拜伏方為報德乎。寶梁中八輕者由無慚恥慢易有德即因心也。下列八法並來報也。或可六七通於現未。乃至下明德薄。毀戒之人片地無分。即梵網經云。不得國王地上行。不得飲國王水。五千大鬼常遮其前。掃其腳跡罵言大賊等。又如佛藏。不消一杯之水一納之衣。何況四事。指上篇者即對施中。應禮中初文無緣者緣見次科。下禮于上故云合敬。下大小相敬中自說故此指之。二中初廣引諸文四分。十種大小行為二。增一塔中謂非處也。五分相瞋謂心惡也。十誦有五。並下

【現代漢語翻譯】現代漢語譯本前面的兩位在家信徒都坐下。區分命與非命（是否被指定）。後面是修道之人。或者坐或者不坐，區分有學和無學（是否證得阿羅漢果）。三道即是三果（須陀洹果、斯陀含果、阿那含果）。凡夫可以知曉。未辨指的是所證得的道，未破指的是所斷除的惑。另外，下次說明大小的座位次序。其餘的佛、僧侶、三乘的位次區別。釋迦牟尼佛的弟子都是聲聞，所以說沒有菩薩僧的區別。文殊師利（Mañjuśrī）這裡翻譯為妙吉祥。彌勒（Maitreya）這裡翻譯為慈氏。次第指的是按照夏臘（出家受戒后的年資）。按照這個來明白諸大菩薩必定會示現接受聲聞的律儀。也就是經書里所說的，即現聲聞而為說法。下一個科判『不應』中，第一個文句是四種人。前面的是俗人。其餘的都是修道之人進入復位。第二種是下座。第三種是非僧。第四種是無德。三種人中有十三種是難人，沒有戒律。三種是行為有缺失。兩種是滅體壞。古時候的國朝多有命令僧人反過來拜君父。這是因為不知道三寶是福田，是四生的依靠。道超越了塵世的束縛，德跨越了樊籠。君王不能把僧人當臣子，父親不能把僧人當兒子。不屬於四民之數。是三界的賓客。形體上雖然免於屈身，心裡怎麼敢忘記奉敬呢？只是因為立志求解脫，仰答父母的養育之恩。不懈怠地重新修行，用來資助國家的治理和教化。難道只有拜伏才算是報答恩德嗎？《寶梁經》中八種輕罪是因為沒有慚愧心，輕慢有德之人，這是因為心念的原因。下面列出的八種法都是來報應的。或許六和七可以通於現在和未來。乃至下面說明德行淺薄，毀壞戒律的人，連一片土地都沒有他的份。也就是《梵網經》里說的，不得在國王的土地上行走，不得飲用國王的水。五千大鬼經常遮擋在他的前面，掃他的腳印，罵他是大賊等等。又如《佛藏經》所說，不能消化一杯水，一件衣服。何況是四事供養。指上面篇章的是指對施捨中。應禮中第一個文句『無緣者』，緣見下一個科判。下面禮敬上面，所以說應當恭敬。下面大小互相尊敬中，自己說，所以這裡指這個。二中，首先廣泛引用各種經文，《四分律》。十種大小行為二。增一阿含經的塔中指的是非處。五分律中互相嗔恨指的是心惡。十誦律有五，並下。

【English Translation】 English version The former two lay followers are seated. Distinguish between 'appointed' and 'not appointed' (whether designated). The latter are the monastic practitioners. Whether to sit or not depends on whether they are 'learners' or 'non-learners' (whether they have attained Arhatship). The three 'paths' are the three 'fruits' (Sotāpanna, Sakadāgāmin, Anāgāmin). Ordinary people can understand this. 'Not distinguished' refers to the path attained, 'not broken' refers to the defilements severed. Furthermore, next, it explains the order of seating for senior and junior monks. The remaining distinctions are for Buddhas, Sangha members, and the three vehicles. The assembly of Śākyamuni Buddha is purely of Śrāvakas, hence it is said there is no distinction of Bodhisattva Sangha. Mañjuśrī (Mañjuśrī) here is translated as 'Wonderful Auspiciousness'. Maitreya (Maitreya) here is translated as 'Kindred'. 'Order' refers to seniority based on the summer retreat (number of years since ordination). According to this, it is clear that the great Bodhisattvas must demonstrate receiving the Śrāvaka precepts. That is, as the sutra says, 'manifesting as Śrāvakas to teach the Dharma'. In the next section, 'should not', the first sentence refers to four types of people. The former are laypeople. The rest are monastic practitioners entering reinstatement. The second is the lower seat. The third is non-monastic. The fourth is without virtue. Among the three types of people, thirteen are difficult people, without precepts. Three are with deficient conduct. Two are destroyed in essence. In ancient dynasties, there were many orders for monks to bow to rulers and fathers. This is because they did not know that the Three Jewels are fields of merit, the refuge of the four kinds of beings. The path transcends the bonds of the world, and virtue surpasses the cage. The ruler cannot treat monks as subjects, and the father cannot treat monks as sons. They do not belong to the four classes of people. They are guests of the three realms. Although the body is exempt from bowing, how can the mind dare to forget reverence? It is only because of the aspiration to seek liberation, to repay the kindness of parents. Diligently cultivating anew, to support the governance and transformation of the country. Is bowing the only way to repay kindness? In the Ratna-ucchraya-sūtra, the eight minor offenses are due to lack of shame and disrespect for the virtuous, which is due to the mind. The eight dharmas listed below are all retribution. Perhaps six and seven can apply to the present and the future. Even below, it explains that those with shallow virtue and those who violate the precepts have no share of even a piece of land. That is, as the Brahmajāla Sūtra says, 'They must not walk on the king's land, they must not drink the king's water. Five thousand great ghosts constantly block their path, sweep their footprints, and curse them as great thieves, etc.' Also, as the Buddha-pitaka Sūtra says, they cannot digest a cup of water or a piece of clothing. How much more so the four requisites. Referring to the above chapter refers to the section on giving. In 'should be respected', the first sentence 'without cause', the cause is seen in the next section. The lower respect the upper, so it is said that they should be respectful. In the lower respecting the upper, they speak for themselves, so this refers to this. In the second, first, widely quoting various sutras, the Dharmaguptaka Vinaya. The ten kinds of major and minor behaviors are two. The stupa in the Ekottara Agama refers to an inappropriate place. Mutual anger in the Sarvāstivāda Vinaya refers to evil in the mind. The Daśabhāṇavāra Vinaya has five, and below.

二塔前為七。僧祇有七。分之可見。五百問示犯。準應得吉。僧祇六種。皆下別示經塔等不得之意。三中標分有三。初是佛寶義須兼法。下正明云佛像經教住持儀等是也。即題中像字。下之二科僧別分之。即題中僧字。敬儀中初科初正明。準前盜戒佛受用物乃至為佛亦不得賣易。支提亦翻為廟。故下引證。王即瓶沙王。註文語勢連上。合是大書疑其傳誤。施佛則永不通僧。施僧則兼通於佛。次科五功德。前四別報並列因果。后一總報通前為因故但示果。南無經音義中翻為歸禮。或云歸敬。或云度我。如來者成論云。乘如實道來成正覺。無所著者離塵染故。至真者離虛偽故。等正覺者謂三世道同。正即簡異邪妄。此即下勸修。諸佛所行下凡宜學。三中初引三禮。口即言相審問名下禮。屈膝即跪為中禮。頭至地即稽首也。地下示五輪。地持語通故引阿含續釋。五處皆圓故名五輪。四支及首名為五體。輪則別指五處。體則通目一身。先下正示禮儀。正立者攝身儀也。合掌者定心想也。兩掌相抵指掌齊合。今人但合指耳。屈則先下後上。起則先上後下。故注云不相亂也。手承足者舒手仰承表敬之極。今人有結印者不知法也。世衰法喪不識禮儀。或覽此文宜須依準。四中引論兩段。前段初三句總標。知下牒釋六義。通是敬心別分

【現代漢語翻譯】現代漢語譯本二塔前為七。僧祇（僧團）有七。分開來看是可見的。五百問示犯（五百問經中所示的犯戒行為）。準此應得吉祥。僧祇（僧團）有六種。都在下面分別說明，意思是經塔等物不得侵犯。三中標分有三點。第一點是佛寶的意義，必須兼顧法寶。下面明確說明佛像、經教、住持儀軌等都屬於佛寶。這就是題目中的『像』字所指。下面的第二、三點將僧寶單獨分開說明。這就是題目中的『僧』字所指。敬儀中第一點首先明確說明。按照之前的盜戒，佛所受用的物品乃至爲了佛也不能買賣。支提（佛塔）也翻譯為廟。所以下面引用證據。王指的是瓶沙王（Bimbisara）。註文的語氣和上文相連。合是大書，懷疑是傳抄錯誤。供養佛則永遠不能給僧人。供養僧人則兼顧了佛。其次是五功德。前四種是分別的報應，並列因果。后一種是總的報應，貫通前面作為原因，所以只說明結果。南無（Namo）在經音義中翻譯為歸禮，或者說歸敬，或者說度我。如來（Tathagata）在成論中說，乘如實之道來成就正覺。無所著者，是因為離開了塵染。至真者，是因為離開了虛偽。等正覺者，是指三世的道相同。正，就是簡別于邪妄。這也就是下面勸勉修行的內容。諸佛所行，下凡之人應該學習。三中首先引用三種禮。口，就是言語相審問，稱為下禮。屈膝，就是跪拜，為中禮。頭至地，就是稽首。下面說明五輪。地持的說法是通用的，所以引用阿含經繼續解釋。五個地方都是圓的，所以稱為五輪。四肢和頭稱為五體。輪則特別指五個地方。體則通指全身。先下面正式說明禮儀。正立，是攝身之儀。合掌，是安定心想。兩掌相對，手指掌心對齊合攏。現在的人只是合攏手指罷了。屈則先下後上。起則先上後下。所以註釋說不相亂。手承足，是舒開手掌向上承接，表示恭敬到了極點。現在的人有結手印的，是不懂法的。世道衰敗，佛法衰落，不認識禮儀。或許看到這篇文章，應該依照準則。四中引用論中的兩段話。前一段的前三句是總的標明。知下，是分別解釋六種意義。通是敬心，分別說明。

【English Translation】 English version Before the two Stupas, there are seven. The Sangha (community) has seven. Separating them, they can be seen. The five hundred questions show offenses (the offenses shown in the Five Hundred Questions Sutra). According to this, one should obtain auspiciousness. There are six kinds of Sangha (community). They are all explained separately below, meaning that Sutras, Stupas, etc., must not be violated. There are three points in the three marks. The first point is the meaning of the Buddha Jewel, which must also include the Dharma Jewel. Below, it is clearly stated that Buddha images, scriptures, teachings, and the upholding of rituals all belong to the Buddha Jewel. This is what the word 'image' in the title refers to. The second and third points below separately explain the Sangha Jewel. This is what the word 'Sangha' in the title refers to. In the respectful rituals, the first point clearly states first. According to the previous precepts against stealing, items used by the Buddha, and even for the sake of the Buddha, cannot be bought or sold. Chaitya (Stupa) is also translated as temple. Therefore, evidence is cited below. The king refers to King Bimbisara. The tone of the commentary is connected to the previous text. '合是大書' (He Da Shu) is suspected to be a transcription error. Offering to the Buddha can never be given to the Sangha. Offering to the Sangha also includes the Buddha. Next are the five merits. The first four are separate retributions, listing cause and effect. The last one is a general retribution, connecting to the previous ones as the cause, so only the result is explained. Namo is translated in the Sutra's pronunciation and meaning as 'taking refuge,' or 'revering,' or 'deliver me.' Tathagata is said in the Cheng Lun (Tattvasiddhi Shastra) to 'come and achieve perfect enlightenment by riding the path of reality.' 'Without attachment' is because one has left behind the defilements of dust. 'Utmost truth' is because one has left behind falsehood. 'Equal and perfect enlightenment' means that the paths of the three worlds are the same. 'Equal' distinguishes it from evil and delusion. This is what is encouraged to cultivate below. What the Buddhas do, ordinary people should learn. Among the three, first cite the three prostrations. 'Mouth' is verbal questioning, called the lower prostration. 'Kneeling' is kneeling, which is the middle prostration. 'Head to the ground' is touching the head to the ground. Below, explain the five wheels. The statement of the Bhumi-sparsha Mudra is common, so the Agama Sutra is cited to continue the explanation. The five places are all round, so they are called the five wheels. The four limbs and the head are called the five bodies. 'Wheels' specifically refer to the five places. 'Body' generally refers to the whole body. First, formally explain the etiquette below. 'Standing upright' is the ritual of gathering the body. 'Joining palms' is stabilizing the mind and thought. The two palms face each other, with fingers and palms aligned and joined. Nowadays, people only join their fingers. Bending is first down and then up. Rising is first up and then down. Therefore, the commentary says that they do not interfere with each other. 'Hands holding the feet' is spreading the palms upward to receive, expressing the utmost respect. Nowadays, some people make mudras, which is not understanding the Dharma. The world is declining, the Dharma is declining, and people do not recognize etiquette. Perhaps seeing this article, one should follow the guidelines. In the four, cite two paragraphs from the treatise. The first three sentences of the first paragraph are a general statement. 'Knowing below' is a separate explanation of the six meanings. Generally, it is respect, explained separately.

三業。恭敬二字義必兼身。又通約能敬。尊重二字則兼所敬。又云下引次段。上舉喻。佛如肥田。專心如好種。堅著如投種于田。隨下法合一善等是因。至佛是果。由下顯意。五中母論西國以跣足為敬。故不得入塔。此方以穿著為禮。或著襪履。亦須潔凈。寒雪處聽者謂開邊國。三千中初明繞法。一現卑下。二示慈心。三離輕掉。四離觸穢。五離潰鬧。又當下次明用心。唸佛恩者無量劫來為度我等不惜身命求菩提。故唸佛智者權巧方便不思議故。唸經戒者三藏教法開發我故。念功德者威神相好無與等故。念精進者乃至無一芥子地非捨身處故。念泥洹者示現滅度令諸眾生追慕勤修故。乃至者略降產生道轉法輪故。僧是福田師則攝誘(上即三寶)。父母生育同學琢磨皆思報故念一切人即利他。念學慧即自利。念除草即營福天兩脫履者即知。天晴亦通著上。但須凈耳。如上所念不出三寶親友慈悲福慧自利利他。尋之可見。六中五百問息嫌疑。智論示繞法。賢愚明禮辭。彼說。舍利弗辭佛入涅槃。佛問。何不住壽一劫。答曰。世尊年尚八十不久涅槃。我不忍見故。又三世諸佛上足弟子皆先取涅槃(按本起經是佛右面弟子目連左面故也)。經文但示旋繞。續引善見具示儀式。雜含中明禮足示敬之極。然諸經論皆令右繞。古今諍論

紛紜不息。都緣不曉繞佛繞壇兩儀自別。且直據祖教略明大途。余廣如別。初明繞佛者歸敬儀。云右繞者面西北轉(如像面南行者面北舉步回身面西而去從北而回)。右肩祖侍向佛而恭(此示正儀)。比見有僧非於此法。便東回北轉此為右繞(出錯見也)。西竺梵僧闐聚京邑經行。旋繞目閱其蹤。並乃西回而為右繞。以順天道如日月焉(此引親見之事證成上義)。次明繞壇者感通傳天人述西竺戒壇云。眾僧登壇受戒說戒事訖東回左繞南出而返。戒壇經祖師對真懿云。律師勿見東回左繞以為非法耶。此乃天常之大理也(感通傳雲天常乃左人常乃右)。祖訓明顯人妄穿鑿或曲引俗書(如執天文志李長者之說是也)。或妄憑世事(如執牛踏稻蜘蛛結網之類)。且繞佛者本乎致敬。繞壇者便乎行事。致敬則必須右繞表執侍之恭勤。行事則必須左繞使上下而倫序(如入食堂及說恣時入堂之式)。必依此判寧復疑乎。若爾壇經云。東回北轉繞佛一匝者。答此本登壇為行受法因旋佛后故云繞佛。豈同殿塔特申卑敬耶(古記引秀州靈光舍利左繞為證子親瞻禮但睹金鐸動搖豈見舍利左右此亦欺罔之甚)。正明敬相斥非中初敘合敬。我等者通指末代。敬像同真佛。敬經同真法故云齊觀。今下正斥。又四。初指非。並下示所以。初句無智。次

【現代漢語翻譯】現代漢語譯本紛紜不息，都是因為不明白繞佛和繞壇這兩種儀軌的差別。現在直接依據祖師的教誨，簡要說明其中的要點，其餘更詳細的內容可以參考其他資料。首先說明繞佛的歸敬之儀，經文中說『右繞』是指面向西北方向轉動（例如佛像面朝南方，繞佛的人面向北方，舉步轉身面向西方而去，從北方繞回）。右肩對著佛像，表示侍奉，以此表達恭敬（這是正確的儀軌）。現在看到有些僧人不是按照這種方法，而是向東迴轉再向北轉，認為這是『右繞』（這是錯誤的見解）。西竺（India）的梵僧聚集在京城，他們經行時，旋轉繞行，仔細觀察他們的行動，都是向西迴轉，以此作為『右繞』，這是爲了順應天道，就像太陽和月亮的執行一樣（這是引用親眼所見的事實來證明上述的意義）。其次說明繞壇，根據《感通傳》記載，天人描述西竺的戒壇說，眾僧登上戒壇受戒，說法完畢后，向東迴轉，向左繞行，從南方出去再返回。戒壇經祖師對真懿說，律師不要認為向東迴轉、向左繞行就是不合法的。這乃是天道執行的常理啊（《感通傳》說天道執行的常理是向左，人道執行的常理是向右）。祖師的訓示非常明顯，是人們自己妄加穿鑿，或者曲解引用世俗的書籍（例如執著于《天文志》和李長者的說法），或者胡亂憑藉世俗的事情（例如執著于牛踩稻田、蜘蛛結網之類的說法）。而且繞佛的根本在於表達敬意，繞壇的根本在於方便行事。表達敬意就必須右繞，以表示侍奉的恭敬和勤勉。方便行事就必須左繞，使上下尊卑有倫有序（例如進入食堂以及說恣時進入佛堂的儀式）。必須依照這個原則來判斷，難道還有什麼疑問嗎？如果這樣，那麼《壇經》中說，『向東迴轉，向北轉，繞佛一匝』是什麼意思呢？回答說，這是因為登上戒壇是爲了進行受法的儀式，因為在佛像後面旋轉，所以說『繞佛』。這怎麼能和殿塔中特別強調的謙卑恭敬相提並論呢（古籍引用秀州靈光舍利向左繞行為例來證明，親自瞻仰的人只看到金鈴搖動，哪裡看到舍利向左向右呢？這也是非常荒謬的說法）。下面正式說明敬奉的儀相，駁斥錯誤的觀點。首先敘述共同的敬意。『我等』是指所有的末代修行人。敬奉佛像如同真佛，敬奉經書如同真法，所以說『齊觀』。下面正式開始駁斥。又分為四個方面。首先指出錯誤。『並下示所以』，第一句是說沒有智慧，第二句是...

【English Translation】 English version The disputes are endless, all because people don't understand the difference between circumambulating the Buddha and circumambulating the altar. Now, I will directly rely on the teachings of the Patriarchs to briefly explain the key points, and more detailed information can be found in other materials. First, I will explain the rite of circumambulating the Buddha to show reverence. The scriptures say, 'Circumambulating to the right' means turning to face the northwest (for example, if the Buddha statue faces south, the person circumambulating faces north, takes a step and turns to face west, and returns from the north). The right shoulder faces the Buddha, indicating service and expressing reverence (this is the correct rite). Now, some monks are seen not following this method, but turning east and then north, thinking this is 'circumambulating to the right' (this is a wrong view). The Brahmins (Brahmin monks) of the West Land (India) gather in the capital, and when they walk, they rotate and circumambulate. Observing their actions carefully, they all turn to the west, using this as 'circumambulating to the right'. This is to follow the way of heaven, just like the movement of the sun and moon (this is quoting firsthand observations to prove the above meaning). Secondly, I will explain circumambulating the altar. According to the 'Record of Spiritual Response' ('Gantong Zhuan'), the heavenly beings describe the ordination platform of the West Land (India), saying that after the monks ascend the ordination platform to receive the precepts and finish speaking the Dharma, they turn to the east, circumambulate to the left, exit from the south, and then return. The Patriarch said to Zhenyi in the Altar Sutra, 'Do not think that turning to the east and circumambulating to the left is illegal. This is the constant principle of the way of heaven' ('The Record of Spiritual Response' says that the constant principle of the way of heaven is to the left, and the constant principle of the way of man is to the right). The Patriarch's instructions are very clear, but people themselves make wild guesses, or distort and quote secular books (such as clinging to the 'Astronomical Records' and the sayings of Li Changzhe), or rely on worldly matters (such as clinging to things like cows trampling rice fields and spiders weaving webs). Moreover, the root of circumambulating the Buddha lies in expressing reverence, and the root of circumambulating the altar lies in facilitating the performance of rituals. To express reverence, one must circumambulate to the right, to show the reverence and diligence of service. To facilitate the performance of rituals, one must circumambulate to the left, so that the superiors and inferiors have order and sequence (such as the rituals for entering the dining hall and entering the Buddha hall at the time of self-permission). One must rely on this principle to judge, is there any doubt? If so, then what does the 'Altar Sutra' mean when it says, 'Turn to the east, turn to the north, and circumambulate the Buddha once'? The answer is that this is because ascending the ordination platform is for performing the ritual of receiving the Dharma, and because one rotates behind the Buddha statue, it is said 'circumambulating the Buddha'. How can this be compared to the humility and reverence especially emphasized in the halls and pagodas (ancient books cite the example of the relic of Lingguang Temple in Xiuzhou circumambulating to the left as proof, but those who personally paid homage only saw the golden bells shaking, where did they see the relic going left or right? This is also a very absurd statement). The following formally explains the aspects of reverence and refutes erroneous views. First, it describes the common reverence. 'We' refers to all practitioners of the latter generations. Revering the Buddha image is like revering the true Buddha, and revering the scriptures is like revering the true Dharma, so it is said 'observe together'. The following formally begins the refutation. It is divided into four aspects. First, it points out the error. 'And below shows the reason', the first sentence is saying there is no wisdom, the second sentence is...

句無信。三即無識。由無此三不守禮度。故云虧大節也。或下出非相。文敘多事不出三業。攘謂揎袖出臂。憚難也。致下明過狀。次科初引文禮人懸幡俱非惡事。猶誡輕侮。良由對聖更無所尊故云敬處別也。蹈謂足踐。既下申誡。初勉慎。至下示法。履水臨深喻其悚懼(詩云戰戰兢兢如臨深淵如履薄冰今借用之)。此下彰益。上句規他。下句感聖。且下舉況。令長即郡縣官典。凡下勸依任信也。別斥中初指非。下床即低床。今時愚徒多習訛風。有識茍聞幸宜悛革。此下正斥。祖師嘗游晉魏。親睹其事。乃于床上與僧設禮。彼反責之故云敬人等。楷模即指法律。餘下引親傳以驗。既非西竺之法。顯是此土濫行。又下引明文以證。彼經有三不應禮。一已在高處上座在下。二上座在前己在後。三自在座上不應禮座下。今文連引以經對之。雜列中初科十誦三事初在前行為導從故。伎樂即伎者樂器準下僧祇。即是自作非但手持。為下次代他禮為傳信故。文開和尚餘人理得(古云似俗中傳拜先受命禮據理不然但須師囑上座準同)。得下三明對坐。或為瞻想。或復禪誦故。僧祇初明作樂離過。仍決十誦持行之文。次明為俗所使。唯開佛事。次科智論持世並述如來遺身之意。欲彰恭敬獲報甚深。麻米芥子並比舍利。持世經有四卷。第一

云。我今雖得阿耨菩提猶精進不息。至涅槃時猶發精進。碎身骨如芥子。何以故。憐愍未來眾生故。又應以舍利度者心得清凈故。三中二段。前引僧祇通示四時。文略成道轉法輪二日故云乃至(今時但知降生涅槃二時供養餘二舉世未聞聞者行之)。薩下次定日月。又二。初引文示異。多論總明四日。但二日重疊。今取下瑞應四月八日降生。復準涅槃二月十五日滅度則四日各異修供可行。復是此方機緣所樂故。一年四日釋門時節。二月八日成道。二月十五日涅槃。四月八日降生。八月八日轉法輪。適時之義勿事專隅。成道一日唯出多論。生滅二日如下自明。轉法輪日者準今四分。成道后五十六日梵王方請(四月初五一小月故)。尋至鹿野四月調機(八月初七二小月故過此說法即八日也)。或有經說。成道後過六七日說法。或云二七。或云三七。皆不可定。次引瑞應別示降生。具云太子瑞應本起經。有二卷。后引涅槃月德別明入滅。涅槃初云者即第一卷序分中文。簡后三十故。彼云娑羅雙樹間。爾時與大比丘八十億百千人俱前後圍繞。二月十五臨涅槃時。十仙者一阇提首那。二婆私吒。三先尼。四迦葉氏。五富那。六凈梵志。七犢子。八納衣梵志。九弘廣婆羅門。十須跋陀羅。此十並外道上首。聞佛涅槃歸依得度。過三月

{ "translations": [ "現代漢語譯本", "云：我如今雖然證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），仍然精進不懈。乃至涅槃（Nirvana，寂滅）之時，仍然發起精進之心，即使粉身碎骨如芥子一般也在所不惜。這是為什麼呢？爲了憐憫未來的眾生啊！又應當以供養佛舍利（Sarira，遺骨）來使眾生獲得清凈之心。這是三段中的第二段。", "前面引用僧祇（Samgha，僧團）的說法，總括地顯示了一年中的四個時節。因為省略了成道和轉法輪（Dharma-cakra，法輪）兩日，所以說『乃至』（現在的人只知道降生和涅槃兩個時節進行供養，其餘兩個時節舉世未聞，聽到的人就去實行）。薩（Sarva，一切）下文確定了這四個日子。又分為兩部分。首先引用經文顯示不同之處。《多論》總括地說明了四個日子，但有兩個日子重疊了。現在採用《瑞應本起經》中四月八日降生的說法。又根據《涅槃經》二月十五日滅度的說法，那麼四個日子就各不相同，可以進行修供。而且這符合此方眾生的根機和喜好。一年中的四個日子是釋迦牟尼佛的時節：二月八日成道，二月十五日涅槃，四月八日降生，八月八日轉法輪。要適時而行，不要拘泥於一隅。成道一日只出自《多論》。降生和滅度兩日如下文自會說明。轉法輪日是根據現在的《四分律》。佛陀成道后五十六日，梵天（Brahma，天神）才來請法（四月初五是小月）。尋找到鹿野苑（Mrigadava，釋迦牟尼成道后初轉法輪處）在四月調伏眾生（八月初七是小月，過了這天說法就是八日）。", "或者有經典說，成道後過了六七日說法，或者說二七日，或者說三七日，都不可確定。接下來引用《瑞應本起經》分別顯示降生。詳細的記載在《太子瑞應本起經》中，共有兩卷。後面引用《涅槃經》的《月德三昧經》分別說明入滅。《涅槃經》開頭所說的，就是第一卷序分中的文字。爲了簡略後面的三十卷。經中說在娑羅雙樹（Salavana，兩棵娑羅樹）之間。當時與大比丘八十億百千人一起前後圍繞。二月十五日臨近涅槃時。十仙指的是：一、阇提首那（Jatishuna），二、婆私吒（Vasistha），三、先尼（Syeni），四、迦葉氏（Kasyapa），五、富那（Purna），六、凈梵志（Shuddha-brahman），七、犢子（Vatsa），八、納衣梵志（Nagna-brahman），九、弘廣婆羅門（Vishala-brahman），十、須跋陀羅（Subhadra）。這十位都是外道（Tirthika，佛教以外的修行者）的首領，聽聞佛陀涅槃后歸依佛法而得度。過了三個月。" ], "english_translations": [ "English version", 'Cloud: Although I have now attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), I still strive diligently without ceasing. Even at the time of Nirvana (extinction), I will still generate diligence, even if my body and bones are crushed like mustard seeds. Why is this? It is for the sake of compassion for future sentient beings! Moreover, sentient beings should attain purity of mind by making offerings to the Sarira (relics) of the Buddha. This is the second section of the three.', 'The previous citation from the Samgha (community) comprehensively shows the four seasons of the year. Because the two days of enlightenment and turning the Dharma-cakra (wheel of Dharma) are omitted, it says \'even\'. (People today only know to make offerings on the two occasions of birth and Nirvana; the other two occasions are unheard of in the world, but those who hear of them should practice them.) The following text determines these four days. It is divided into two parts. First, the sutra is quoted to show the differences. The Mahavibhasa comprehensively explains the four days, but two of the days overlap. Now, the Book of Auspicious Beginnings of the Crown Prince is taken as the basis for the birth on April 8th. Also, according to the Nirvana Sutra, the date of extinction is February 15th, so the four days are different and can be offered. Moreover, this is in accordance with the faculties and preferences of the sentient beings in this land. The four days of the year are the times of Sakyamuni Buddha: February 8th is enlightenment, February 15th is Nirvana, April 8th is birth, and August 8th is turning the Dharma-cakra. Act according to the appropriate time, and do not be confined to one corner. The day of enlightenment only comes from the Mahavibhasa. The two days of birth and extinction will be explained below. The day of turning the Dharma-cakra is based on the current Four-Part Vinaya. It was fifty-six days after the Buddha\'s enlightenment that Brahma (deity) came to request the Dharma (the fourth day of the fourth month is a short month). Finding the Deer Park (Mrigadava, the place where Sakyamuni first turned the wheel of Dharma after attaining enlightenment) in April to tame sentient beings (the seventh day of the eighth month is a short month, and after this day, the Dharma will be spoken on the eighth day).', 'Or some sutras say that the Dharma was spoken six or seven days after enlightenment, or fourteen days, or twenty-one days, but none of these can be determined. Next, the Book of Auspicious Beginnings of the Crown Prince is quoted to separately show the birth. Detailed records are in the Book of Auspicious Beginnings of the Crown Prince, which has two volumes. Later, the Nirvana Sutra and the Moon Virtue Samadhi Sutra are quoted to separately explain the entry into extinction. The beginning of the Nirvana Sutra is the text in the introductory section of the first volume. This is to simplify the thirty volumes that follow. The sutra says that it was between the Salavana (two Sala trees). At that time, he was surrounded by eighty billion hundred thousand great Bhikkhus. On February 15th, near Nirvana. The ten immortals are: 1. Jatishuna, 2. Vasistha, 3. Syeni, 4. Kasyapa, 5. Purna, 6. Shuddha-brahman, 7. Vatsa, 8. Nagna-brahman, 9. Vishala-brahman, 10. Subhadra. These ten were all leaders of the Tirthikas (non-Buddhist practitioners), and after hearing of the Buddha\'s Nirvana, they took refuge in the Dharma and were liberated. Three months passed.' ] }

者即五月半后。又第三十卷師子吼言。世尊何故二月涅槃。佛言。善男子。二月陽春之月萬物生長華果敷榮江河盈滿百獸孚乳(孚猶生也)。是時眾生多生常想。為破眾生如是常心故。師子吼言。如來初生出家成道轉妙法輪皆以八日。何故涅槃獨十五日。佛言。善男子。如十五日月無虧盈。諸佛如來亦復如是。入大涅槃無有虧盈故(故知一經前後自別今時即用後文)。月德中與上多論相近。阿含亦云。如來八月八日涅槃。此並下二約義會通。初正明。二引證。舍婆提即是舍衛文中且舉見聞。準論具云舍衛九億家。三億家眼見佛。三億家耳聞有佛。而眼不見。三億家不聞不見。佛在舍衛二十五年。而此眾生不聞不見何況遠者(論舉王舍億數不說見聞)。由慢業者出不見及不聞之所以。我輩生不值佛豈非慢重。撫膺自責深痛沉淪嗚呼。佛下舉況。滅后正法不及現在。像不及正。末不及像故云轉輕。謂奉佛之心薄也。心業即慢習也(古記並以夏殷週三代正朔和會諸文者甚違租意若可和會即非見聞不同況復經論並據西竺日月那將此方正朔和會耶)。感通傳祖師問天人云。此土傳佛生時不定如何指的。天人答云皆有所以。弟子是夏桀時生。具見佛之垂跡。然佛有三身。法報二身非人天所見。化身普被三千。故有百億釋迦。隨機所

【現代漢語翻譯】現代漢語譯本者即五月半后。又第三十卷《師子吼》言：『世尊，何故二月涅槃？』佛言：『善男子，二月陽春之月，萬物生長，華果敷榮，江河盈滿，百獸孚乳（孚，即生育）。是時眾生多生常想。為破眾生如是常心故。』《師子吼》言：『如來初生、出家、成道、轉妙法輪皆以八日，何故涅槃獨十五日？』佛言：『善男子，如十五日月無虧盈，諸佛如來亦復如是，入大涅槃無有虧盈故。』（故知一經前後自別，今時即用後文。）月德中與上多論相近。《阿含經》亦云：『如來八月八日涅槃。』此並下二約義會通。初正明，二引證。舍婆提（Śrāvastī，古印度城市）即是舍衛（Śrāvastī的另一種音譯）文中且舉見聞。準論具云舍衛九億家，三億家眼見佛，三億家耳聞有佛而眼不見，三億家不聞不見。佛在舍衛二十五年，而此眾生不聞不見，何況遠者（論舉王舍億數，不說見聞）。由慢業者出不見及不聞之所以。我輩生不值佛，豈非慢重？撫膺自責，深痛沉淪，嗚呼！佛下舉況。滅后正法不及現在，像不及正，末不及像，故云轉輕。謂奉佛之心薄也。心業即慢習也（古記並以夏殷週三代正朔和會諸文者甚違租意，若可和會即非見聞不同，況復經論並據西竺日月，那將此方正朔和會耶）。感通傳祖師問天人云：『此土傳佛生時不定，如何指的？』天人答云：『皆有所以。弟子是夏桀時生，具見佛之垂跡。然佛有三身，法報二身非人天所見，化身普被三千，故有百億釋迦（Śākyamuni，釋迦牟尼佛），隨機所』

【English Translation】 English version It was after the middle of the fifth month. Also, the thirtieth chapter of the Lion's Roar says: 'World Honored One, why did you enter Nirvana in the second month?' The Buddha said: 'Good man, the second month is the month of the spring sun, when all things grow, flowers and fruits bloom, rivers are full, and all beasts conceive (conception means birth). At that time, sentient beings often give rise to thoughts of permanence. It is to break such thoughts of permanence in sentient beings that...' The Lion's Roar says: 'The Tathagata's (如來，Tathāgata, one of the titles of the Buddha) birth, renunciation, enlightenment, and turning of the wonderful Dharma wheel all occurred on the eighth day. Why is Nirvana uniquely on the fifteenth day?' The Buddha said: 'Good man, just as the moon on the fifteenth day has no waxing or waning, so too are all Buddhas and Tathagatas. Entering Great Nirvana means there is no waxing or waning.' (Therefore, it is known that one sutra differs from beginning to end; now, the latter text is used.) The middle of the month's virtue is similar to many discussions above. The Agama Sutra also says: 'The Tathagata entered Nirvana on the eighth day of the eighth month.' These two below are connected through meaning. First, it is clearly stated; second, evidence is cited. Śrāvastī (舍婆提，ancient Indian city) is the same as Śrāvastī (舍衛，another transliteration of Śrāvastī) in the text, and it mentions what was seen and heard. According to the treatise, Śrāvastī has nine hundred million households: three hundred million households saw the Buddha, three hundred million households heard of the Buddha but did not see him, and three hundred million households neither heard nor saw him. The Buddha was in Śrāvastī for twenty-five years, and these sentient beings neither heard nor saw him, let alone those far away (the treatise mentions the number of households in Rājagṛha (王舍城，ancient Indian city) in the hundreds of millions but does not mention seeing or hearing). Those with the karma of arrogance did not see or hear for this reason. We were born without encountering the Buddha; is this not due to heavy arrogance? We beat our chests and blame ourselves, deeply pained and sinking. Alas! The Buddha below gives an analogy. After the extinction, the Proper Dharma is not as good as the present, the Semblance Dharma is not as good as the Proper Dharma, and the End Dharma is not as good as the Semblance Dharma, hence it is said to become lighter. This means that the heart of devotion to the Buddha is thin. The karma of the heart is the habit of arrogance (ancient records that harmonize the first months of the Xia, Yin, and Zhou dynasties with various texts greatly contradict the tenant's intention; if they could be harmonized, then there would be no difference in what was seen and heard, let alone that the sutras and treatises are all based on the Western Indian sun and moon; how could they harmonize with the first months of this land?). The Record of Miraculous Responses says that the Patriarch asked the heavenly being: 'The transmission of the Buddha's birth in this land is uncertain; how can it be pointed out?' The heavenly being replied: 'There are reasons for everything. This disciple was born during the time of Xia Jie (夏桀，the last ruler of the Xia dynasty), and I saw the traces of the Buddha. However, the Buddha has three bodies; the Dharma Body and Reward Body are not seen by humans and gods, and the Transformation Body universally covers three thousand worlds, hence there are hundreds of millions of Śākyamuni (釋迦，Śākyamuni, the Buddha), according to the occasion.'

感前後不定。不足疑也(準知昔記不可依也)。四中初標比丘啟問。下佛答中三寶及戒住持綱領敬慢興廢必其然乎。二敬僧者謂四人已上大眾也。釋中初科前明徒眾侍立。無有違者謂順教也。傳下指妄。傳字平呼。今時禪講不知禮法。端受眾禮壞滅僧宗。且四人僧者辨事功高。別人力弱理無反敬。為存教誡暫開眾立。況外無軌範。內德空虛但欲自尊。寧思來報。必負高識愿聽直言。或對大眾必須起敬。或受眾禮止可三人。或眾圍立恒知非便。既居師表豈得懵然。次科僧殘已下者以犯初篇失師位故。弟子經理者謂求僧行法弟子預數故。亦須敬禮者謂師乞懺設禮陳詞也。為下二句明反敬之意。是知弟子在僧。但據僧彆強弱不論師資高下也。行懺既爾。齋講餘事準義皆同。故注以示之。大小相敬中初科初母論即佛垂滅囑累之詞。初令奉戒以木叉住持中勝故制依之。當下次令相敬。凈法即律范。尊者謂臘高德重為人所尊。慧命謂博聞強識以慧為命。皆相美贊之辭也。第二次禮中初通示。五眾下略及塔字。相禮者若五眾相對則四位尊卑。二眾沙彌同一位故。若五眾各論自分大小當衆同臘則須對禮。如來及塔。五眾齊敬一向是尊故云通禮。塔即墳冢。初下別列。次科五百問中決前禮塔引佛為比。意在報恩。死下義準論明禮冢不言尸

【現代漢語翻譯】現代漢語譯本『感前後不定。不足疑也』（準知昔日所記不可依賴）。在四部分中，首先標明比丘的提問。接下來的佛陀回答中，關於三寶（佛、法、僧）及戒律的住持綱領，以及恭敬與輕慢所導致的興盛與衰敗，必然是這樣的。第二點，恭敬僧眾是指四人以上的大眾。解釋中，首先說明徒眾侍立，沒有違背教誨的情況。『傳下指妄』，『傳』字讀平聲。現在的禪宗和講經者不懂得禮法，完全接受大眾的禮拜，這會破壞僧團的宗風。而且，四人以上的僧眾處理事務的能力高，個人力量薄弱，道理上不應該反過來接受禮拜。爲了儲存教誡，暫時允許大眾站立。更何況，對外沒有規範，內在德行空虛，只想著自我尊重，哪裡會想到未來的果報。必定會辜負有見識的人，希望聽取直言。或者面對大眾時必須起立恭敬，或者接受大眾的禮拜時，最多隻能接受三人的禮拜，或者被大眾圍著站立，始終知道這是不合適的。既然身居師表，怎麼能如此糊塗。下一個部分，『僧殘已下者』，因為觸犯了最初的戒條而失去了師父的地位。『弟子經理者』，是指尋求僧團行法、預先計算的弟子。『亦須敬禮者』，是指師父請求懺悔、設立禮儀、陳述言辭。『為下二句明反敬之意』，這兩句說明了反過來恭敬的意義。由此可知，弟子在僧團中，只是根據僧團的差別強弱，不考慮師資的高下。既然是行懺悔，那麼齋戒、講經等其他事情，按照這個道理都是一樣的。所以用註釋來表明這一點。大小互相恭敬中，首先是最初的部分，母論（指《摩訶摩耶經》）即佛陀臨近涅槃時囑託的話語。首先命令奉行戒律，因為戒律在木叉（解脫）中最為殊勝，所以制定要依靠它。接下來命令互相恭敬。『凈法』即律法規範。『尊者』是指戒臘高、德行重，被人所尊敬的人。『慧命』是指博聞強識，以智慧為生命的人。這些都是讚美的詞語。下一個部分，第二次禮拜中，首先是普遍的指示。『五眾下略及塔字』，在五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）之後省略了『及塔』二字。『相禮者』，如果五眾相對，那麼就有四種尊卑的位次。二眾（沙彌、沙彌尼）的地位相同。如果五眾各自論述自己的大小，當大眾戒臘相同的時候，就必須互相禮拜。如來和塔，五眾一起恭敬，一向是尊貴的，所以說是普遍的禮拜。塔就是墳墓。『初下別列』，最初的部分分別列出。下一個部分，在《五百問經》中，決定了前面禮拜佛塔，引用佛陀作為比喻。意思是報答恩情。『死下義準論明禮冢不言尸』，根據這個意義，論中說明了禮拜墳墓，沒有說到屍體。

【English Translation】 English version 『Feelings before and after are uncertain. There is no need to doubt』 (It is known that past records are unreliable). In the four parts, the first marks the question of the Bhikshu (monk). In the following Buddha's answer, regarding the upholding guidelines of the Three Jewels (Buddha, Dharma, Sangha) and the precepts, and the prosperity and decline caused by respect and disrespect, it must be so. Secondly, respecting the Sangha (community of monks) refers to the assembly of four or more people. In the explanation, it is first stated that the disciples are standing in attendance, without any violation of the teachings. 『Passing down points to falsehood,』 the word 『passing』 is read in a level tone. Today's Chan (Zen) and Sutra lecturers do not understand etiquette, completely accepting the worship of the masses, which will destroy the Sangha's tradition. Moreover, the Sangha of four or more people has high ability to handle affairs, and individual strength is weak, so it should not be reversed to accept worship. In order to preserve the teachings, the masses are temporarily allowed to stand. Moreover, there is no external norm, and the internal virtue is empty, only thinking about self-respect, how can they think about future retribution. They will surely fail those with insight, hoping to hear straightforward words. Or when facing the masses, they must stand up and be respectful, or when accepting the worship of the masses, they can only accept the worship of up to three people, or being surrounded by the masses standing, always know that this is inappropriate. Since they are in the position of teachers, how can they be so ignorant. The next part, 『Those below Sanghavasesa (requiring a meeting of the Sangha),』 because they violated the initial precepts and lost the position of teacher. 『Disciples managing affairs,』 refers to disciples who seek the Sangha to practice the Dharma and calculate in advance. 『Also need to pay respects,』 refers to the teacher requesting repentance, establishing rituals, and stating words. 『The following two sentences explain the meaning of reverse respect,』 these two sentences explain the meaning of respecting in return. From this, it can be known that disciples in the Sangha are only based on the difference in strength of the Sangha, regardless of the teacher's qualifications. Since it is practicing repentance, then fasting, lecturing, and other things are the same according to this principle. Therefore, it is indicated with annotations. In mutual respect between big and small, the first is the initial part, the Mother Sutra (referring to the Mahamaya Sutra) is the words of the Buddha's entrustment near Nirvana. First, order to uphold the precepts, because the precepts are the most supreme in Moksha (liberation), so it is stipulated to rely on it. Next, order to respect each other. 『Pure Dharma』 is the legal norms. 『Venerable』 refers to those who have high seniority and heavy virtue, and are respected by people. 『Wisdom Life』 refers to those who are knowledgeable and strong in memory, and take wisdom as life. These are all words of praise. The next part, in the second worship, the first is the general instruction. 『The five groups below omit the words and stupa,』 after the five groups (Bhikshu (monk), Bhikkhuni (nun), Siksamana (female novice), Sramanera (male novice), Sramanerika (female novice)) the words 『and stupa』 are omitted. 『Those who salute each other,』 if the five groups are facing each other, then there are four levels of seniority. The two groups (Sramanera, Sramanerika) have the same status. If the five groups each discuss their own size, when the masses have the same seniority, they must salute each other. The Tathagata (Buddha) and the stupa, the five groups respect together, are always noble, so it is said to be universal worship. The stupa is the tomb. 『The first part lists separately,』 the first part lists separately. The next part, in the Five Hundred Questions Sutra, it is decided that the previous worship of the Buddha's stupa, citing the Buddha as a metaphor. The meaning is to repay the kindness. 『The meaning of death is based on the theory that the tomb is worshipped without mentioning the corpse,』 according to this meaning, the theory states that the tomb is worshipped without mentioning the corpse.

故。別示中初文若據沙彌亦取受戒前後分上中下。此約多人初受排次為言。生年即俗年長幼。出家年即入道先後。次科問意恐謂下眾同大僧故。答中二義。初約戒等釋。未具總名者同號沙彌故。無勝德者戒體同故。又下次約非師釋。大僧不爾反上二義故。百歲比丘尼禮初夏比丘足也。三中初示禮儀。身口虔恭用彰意重。出下顯華梵。五下明總別。中下明受俗禮。恭敬經即中含所集。彼云。爾時世尊告諸比丘。當行恭敬及善觀敬重諸梵行人。若不恭敬必無是處。四中母論四名局據夏限。若如五分取上無人。隨時受稱則通大小。今時禪眾無論老小。例稱上座不知孰為下座乎。五中初科前明共坐限齊。若下次明床敷大小。有三。初明床座。臥床三人坐者謂減三肘者。坐床肘半二尺七寸。若減並與者不容並坐故。臥床過三肘者五尺。四已上三人有餘故加至四降。四歲者如六歲得共十歲坐也。大會得連床者一以床少。二不許動故暫開之。若方下次明氈褥準前床量。若散下後明敷草。由無限量故得共坐。次科伽論地敷義是長連不可動者。多論床連席異謂床上敷席也。中空絕者準須相遠方免譏過。論明俗女。俗士可知。六中初明受禮義無忽傲。如啞羊者彼有啞羊外道受不語法。世有持不語者謂為上行。此外道法宜速舍之。問訊之語隨

【現代漢語翻譯】現代漢語譯本因此，在『別示』（詳細說明）中，最初的文字如果按照沙彌（śrāmaṇera，佛教出家男子）的情況來看，也要根據其受戒前後的時間分為上、中、下三個等級。這是根據多人初次受戒時的排列順序來說的。『生年』指的是世俗年齡的大小，『出家年』指的是進入佛門的先後順序。下一個科目的提問，是擔心認為下座（資歷較淺的僧人）與大僧（資歷較高的僧人）相同。回答中有兩種解釋。首先，從戒律等方面解釋。『未具總名者』，是因為他們都稱為沙彌。『無勝德者』，是因為他們的戒體相同。其次，從非師（非師長）的角度解釋。大僧則不然，與上述兩種情況相反。百歲的比丘尼（bhikkhunī，佛教出家女子）也要禮敬初夏（受戒后第一個夏季）的比丘（bhikkhu，佛教出家男子）的腳。第三部分，首先說明禮儀。身口虔誠恭敬，是爲了彰顯內心的重視。『出下』，顯示了華梵（印度和中國）的禮儀。『五下』，說明了總禮和別禮。『中下』，說明了接受世俗的禮儀。《恭敬經》即《中阿含經》中所收集的。其中說：『爾時，世尊（Bhagavān，佛）告訴諸比丘，應當行恭敬，以及善於觀察和敬重諸梵行人（brahmacārin，修行梵行的人）。若不恭敬，必無是處。』第四部分，母論（《摩訶僧祇律》）中的四種稱謂，僅限於夏季。如果像《五分律》那樣，取上座無人時，隨時接受稱呼，則大小都可以通用。現在禪宗的僧眾，無論老少，都一律稱為上座，不知道誰是下座了。第五部分，首先說明共同坐臥的限制。『若下』，說明床鋪的大小。有三種情況。首先說明床座。『臥床三人坐者』，指的是減去三肘（古代長度單位）的床。『坐床肘半二尺七寸』。如果減去這些尺寸並給予，則不能並坐。『臥床過三肘者五尺』。四人以上，三人有餘，所以增加到四人。『降四歲者』，例如六歲可以和十歲的人同坐。『大會得連床者』，一是床少，二是不允許移動，所以暫時開放。『若方下』，說明氈褥的尺寸，參照前面的床的尺寸。『若散下』，後面說明鋪草。由於沒有**，所以可以共同坐臥。下一個科目，《伽論》（《僧伽婆羅門經》）中，地敷（鋪在地上的東西）的意義是長條形的，不可移動。多論（《薩婆多毗尼毗婆沙》）中，床連席異，指的是床上鋪蓆子。『中空絕者』，按照必須相互遠離，才能避免譏諷。論中說明了世俗女子，世俗男子可以類推得知。第六部分，首先說明接受禮儀的意義，不要輕忽傲慢。『如啞羊者』，指的是有啞羊外道，接受不說話的法。世上有持不語者，認為這是上等的行為。這種外道法應該迅速捨棄。問訊的語言，隨...

【English Translation】 English version Therefore, in the 'Detailed Explanation,' the initial text, if based on the śrāmaṇera (novice monk), should also be divided into upper, middle, and lower grades according to the time before and after ordination. This is spoken in terms of the order of arrangement when many people are first ordained. 'Birth year' refers to the age in secular years, and 'year of leaving home' refers to the order of entering the Buddhist path. The question in the next section is out of concern that the junior monks are considered the same as senior monks. There are two explanations in the answer. First, explain from the perspective of precepts, etc. 'Those who do not have a general title' are because they are all called śrāmaṇera. 'Those who do not have superior virtues' are because they have the same precepts. Second, explain from the perspective of non-teachers. Senior monks are not like that, reversing the above two situations. A bhikkhunī (nun) who is a hundred years old should also pay respects to the feet of a bhikkhu (monk) who is in their first summer (after ordination). In the third part, first explain the etiquette. Sincere reverence in body and speech is to demonstrate the importance in the heart. 'Below' shows the etiquette of India and China. 'Below' explains the general and specific etiquette. 'Below' explains accepting secular etiquette. The 'Respect Sutra' is collected in the Madhyama-āgama (Middle Length Discourses). It says: 'At that time, the Bhagavan (Buddha) told the bhikkhus, you should practice reverence, and be good at observing and respecting the brahmacārin (those who practice celibacy). If there is no reverence, there will be no such place.' In the fourth part, the four titles in the Mūlasarvāstivāda Vinaya (Mother Vinaya) are limited to the summer season. If, like the Sarvāstivāda Vinaya, one accepts the title at any time when there is no senior monk, then both large and small can be used. Now, in the Chan Buddhist community, regardless of age, everyone is uniformly called senior monk, and it is not known who is the junior monk. In the fifth part, first explain the limits of sitting and lying together. 'Below' explains the size of the bed. There are three situations. First, explain the bed seat. 'Those who sleep on a bed that three people can sit on' refers to a bed that is reduced by three spans (ancient unit of length). 'The sitting bed is one and a half spans, two feet and seven inches.' If these dimensions are reduced and given, they cannot sit together. 'Those who sleep on a bed that is more than three spans are five feet.' For four or more people, three people have more than enough, so it is increased to four people. 'Those who are four years younger' means that a six-year-old can sit with a ten-year-old. 'Those who can connect beds at a large gathering' is because there are few beds, and it is not allowed to move them, so it is temporarily opened. 'Below' explains the size of the felt mat, referring to the size of the bed in front. 'Below' later explains laying grass. Because there is no **, they can sit and lie together. In the next section, in the Saṃghavarman Sutra, the meaning of the ground covering is that it is long and cannot be moved. In the Vibhāṣā, the bed is connected to a different mat, which refers to laying a mat on the bed. 'Those who are empty in the middle' must be far away from each other to avoid ridicule. The treatise explains secular women, and secular men can be inferred. In the sixth part, first explain the meaning of accepting etiquette, do not be negligent and arrogant. 'Like a dumb sheep' refers to dumb sheep heretics who accept the practice of not speaking. There are those in the world who hold to not speaking, thinking that this is a superior practice. This heretical practice should be quickly abandoned. The language of greeting, according to...

時適變。不必依此故云等也。共下明呼召。慧命名通不專下座故。雖耆宿亦得呼之。即如經中慧命須菩提是也。第二法附造像中初科上句標示。如來下正明。現在即化相佛法一期益近。未來即住持佛法三時益遠。即經云。應可度者皆悉已度。其未度作得度緣是也。次正明中初文先敘目連圖寫。至下後引如來垂誡。以佛生七日摩耶命終生忉利天。佛后成道思報母恩。昇天說法經於一夏。按造像經時優填王思念如來。命目連引三十二匠往彼天中。以旃檀木各圖一相。如是至三方得圓足。文云恐者若論圖寫似指目連。取后垂誡須推佛意。雖緣在優填意存來世。次垂誡中初明授記。即優填王聞佛下天。將像至寶階所。像即迎佛自行七步。佛為摩頂授記。辭如鈔引。低首曲身故云垂地。因下次正誡敕。法身儀則者威容相好法身之表故。得唸佛三昧者由見色像三昧易成故。具相好者由生忻慕能感勝報故。如是者即指檀像。敕後效之。注中國僧者即鳩摩羅琰從西天負像欲來此方。路經四國皆被留本圖寫(注云今後傳者即知第四寫本非優填造者)。至龜茲國王抑令返道以妹妻之。後生羅什赍至姚秦。后南宋孝武破秦。躬迎此像還於江左止龍光寺(故號龍光瑞像)。至隋朝于楊州置長樂寺。有僧奏請瑞像歸寺(今在帝京此據龍光壁記所載

【現代漢語翻譯】時機是會變化的，不必拘泥於此，所以說『等也』（等等）。下面一起說明呼喚（稱呼）。『慧命』是通用的名稱，不專指下座者，所以即使是年長的僧人也可以這樣稱呼。例如經文中的『慧命須菩提』就是這樣。第二部分關於建造佛像，第一小節的上句是標示。『如來』以下是正式說明。『現在』指的是化相佛法，一期利益將盡。『未來』指的是住持佛法，三時（正法、像法、末法）越來越遠。也就是經文所說的：『應被度化的人都已經度化，那些尚未被度化的人，為他們創造被度化的因緣。』接下來正式說明中，首先敘述目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）繪製佛像的事情，『至下』之後引用如來的垂誡。因為佛陀出生七天後，摩耶夫人（Māyādevī，釋迦牟尼佛的生母）命終，往生到忉利天（Trāyastriṃśa，佛教宇宙觀中欲界六天之一）。佛陀成道后，爲了報答母親的恩情，升到忉利天說法，經歷了一個夏天。按照《造像經》的記載，當時優填王（Udayana，古代印度憍賞彌國國王）思念如來，命令目連帶領三十二位工匠前往忉利天，用旃檀木（sandalwood）各自繪製一尊佛像，這樣直到三次才圓滿完成。經文中說『恐者』，如果說是繪製佛像，似乎指的是目連。但要理解後面的垂誡，必須推測佛陀的用意，雖然因緣在於優填王，但意圖在於未來世。接下來垂誡中，首先說明授記。也就是優填王聽說佛陀從忉利天下凡，將佛像帶到寶階前，佛像自行走了七步迎接佛陀，佛陀為佛像摩頂授記，內容如鈔本所引用。因為低頭彎腰，所以說『垂地』。『因下』之後是正式的誡敕。『法身儀則』指的是威嚴的容貌和殊勝的相好，是法身的表徵。『得唸佛三昧』是因為見到佛像容易成就三昧。『具相好者』是因為產生欣慕之心，能夠感得殊勝的果報。『如是者』指的是旃檀木佛像，敕令後人效仿。註釋中說中國僧人，指的是鳩摩羅什（Kumārajīva，東晉時期著名佛經翻譯家）從西天揹負佛像想要來到中國，路經四個國家都被留下副本繪製（註釋說今後流傳的就知道第四個副本不是優填王所造）。到達龜茲國（Kucha，古代西域國家）時，國王強行讓他返回，並將妹妹嫁給他，後來生下羅什，羅什將佛像帶到姚秦（後秦，十六國之一）。後來南宋孝武帝攻破後秦，親自迎接這尊佛像回到江左（長江下游南岸地區），安置在龍光寺（因此被稱為龍光瑞像）。到了隋朝，在揚州設定長樂寺，有僧人上奏請求將瑞像歸還寺廟（現在在帝京，這是根據龍光寺壁記所記載）。時適變。不必依此故云等也。共下明呼召。慧命名通不專下座故。雖耆宿亦得呼之。即如經中慧命須菩提是也。第二法附造像中初科上句標示。如來下正明。現在即化相佛法一期益近。未來即住持佛法三時益遠。即經云。應可度者皆悉已度。其未度作得度緣是也。次正明中初文先敘目連圖寫。至下後引如來垂誡。以佛生七日摩耶命終生忉利天。佛後成道思報母恩。昇天說法經於一夏。按造像經時優填王思念如來。命目連引三十二匠往彼天中。以旃檀木各圖一相。如是至三方得圓足。文云恐者若論圖寫似指目連。取後垂誡須推佛意。雖緣在優填意存來世。次垂誡中初明授記。即優填王聞佛下天。將像至寶階所。像即迎佛自行七步。佛為摩頂授記。辭如鈔引。低首曲身故云垂地。因下次正誡敕。法身儀則者威容相好法身之表故。得唸佛三昧者由見色像三昧易成故。具相好者由生忻慕能感勝報故。如是者即指檀像。敕後效之。注中國僧者即鳩摩羅琰從西天負像欲來此方。路經四國皆被留本圖寫(注云今後傳者即知第四寫本非優填造者)。至龜茲國王抑令返道以妹妻之。後生羅什赍至姚秦。後南宋孝武破秦。躬迎此像還於江左止龍光寺(故號龍光瑞像)。至隋朝於楊州置長樂寺。有僧奏請瑞像歸寺(今在帝京此據龍光壁記所載

【English Translation】 The timing is adaptable. There's no need to rigidly adhere to this, hence the phrase 'and so on'. Together, the following clarifies the calling (addressing). 'Wisdom-life' (慧命, Huì mìng) is a common name, not exclusively for those who are junior, so even senior monks can be addressed this way. For example, in the scripture, there's 'Wisdom-life Subhuti' (須菩提, Sūbhūti). The second part concerns the making of Buddha images. The first section's initial sentence is an indication. 'Tathagata' (如來, Rúlái) and below is the formal explanation. 'Present' refers to the Dharma of the manifested form of the Buddha, the benefit of this period is nearing its end. 'Future' refers to the Dharma that upholds the world, the three periods (the Proper Dharma, the Semblance Dharma, and the Declining Dharma) are increasingly distant. This is what the scripture says: 'Those who should be saved have already been saved, and for those who have not yet been saved, create the conditions for them to be saved.' Next, in the formal explanation, the initial text first narrates Maudgalyayana's (目連, Mùlián) drawing of the Buddha image, and 'to the bottom' then quotes the Tathagata's instructions. Because after the Buddha was born for seven days, Lady Maya (摩耶, Móyé) passed away and was reborn in the Trayastrimsa Heaven (忉利天, Dāolìtiān). After the Buddha attained enlightenment, thinking of repaying his mother's kindness, he ascended to the heaven to preach the Dharma, spending a summer there. According to the record of the 'Making Images Scripture', at that time, King Udayana (優填王, Yōutiánwáng) missed the Tathagata and ordered Maudgalyayana to lead thirty-two artisans to that heaven, each using sandalwood (旃檀木, Zhāntánmù) to draw a Buddha image, and it was only after three attempts that it was completed satisfactorily. The text says 'fear', if it refers to drawing the image, it seems to point to Maudgalyayana. But to understand the subsequent instructions, one must infer the Buddha's intention. Although the cause was with King Udayana, the intention was for future generations. Next, in the instructions, the initial part clarifies the prediction. That is, King Udayana heard that the Buddha was descending from the Trayastrimsa Heaven, and brought the image to the jeweled steps, the image walked seven steps to greet the Buddha, and the Buddha touched the top of the image's head to give a prediction, the content is as quoted in the commentary. Because it lowered its head and bent its body, it is said to be 'touching the ground'. 'Because of the following' is the formal admonition. 'Rules of the Dharmakaya' refers to the majestic appearance and auspicious marks, which are the manifestation of the Dharmakaya. 'Attaining the Samadhi of Buddha Recitation' is because it is easier to achieve samadhi by seeing the colored image. 'Having auspicious marks' is because generating joy and admiration can bring about superior rewards. 'Such as this' refers to the sandalwood image, ordering future generations to follow suit. The annotation says that the Chinese monk refers to Kumarajiva (鳩摩羅什, Jiūmóluóshí) carrying the image from the Western Regions, wanting to come to China, and along the way, four countries kept copies of the image (the annotation says that future generations will know that the fourth copy was not made by King Udayana). When he arrived at the Kingdom of Kucha (龜茲, Qiūcí), the king forced him to return and married his sister to him. Later, Rosh was born and brought the image to Yao Qin (姚秦). Later, Emperor Xiaowu of the Southern Song Dynasty conquered Yao Qin and personally welcomed this image back to Jiangzuo (江左), placing it in Longguang Temple (hence it is called the Auspicious Image of Longguang). During the Sui Dynasty, Changle Temple was established in Yangzhou, and a monk requested that the auspicious image be returned to the temple (now it is in the imperial capital, this is according to the record on the wall of Longguang Temple).

若感通傳天神云非羅什將來未詳孰是)。次示此方中初科前敘任情。奇薄世染如下自述。所下次引古制。初引西土傳來。嶺東即此震旦在蔥嶺之東。風骨勁壯言其體貌。勁即直也。儀肅隆重言其威勢。每發神光言其靈異。光世生善言其動人。注中準冥祥記云。東晉咸和四年袾陵尹高悝(苦回切又音里)。因下朝見浦中光起。令人漉得一金像。可長三尺。光趺並缺。乃以所乘車欲載歸宅。路經長干寺(長干是地名干即地之隴寺在隴側在金陵上元縣也)。車乃不進。遂任牛牽入寺。復經歲余有臨海縣捕漁人。又澇得一蓮華趺進于成帝。敕于像所與本符合。後有五梵僧詣高尹宅云。我從天竺得一育王像將來。路經險阻埋在黃河側。后求之不得。我等同夢。像云。吾流浪江南為高尹所得。故來相訪。高尹引僧入寺禮謁五僧因而住寺。后經四十三年有交州合浦郡採珠師。又漉得圓光進簡文帝。敕送長干複合本制。腳趺銘者謂阿等七字鐫在座足。由是梵書先無人識。后求那至方乃辨定。在京師者即隋朝迎入京兆府大興善寺。每至六齋常放光明。次引此土創製。漢世佛法初來。至於晉宋已前也。彷彿猶似像也。(彿字音沸)。並下總出所由。初句心重。次即追慕。三謂法古。故下結成所引。二失法中初科先敘得失。與之且言福敬。奪

【現代漢語翻譯】（如果感通傳中天神說鳩摩羅什將來，那麼未詳述的是誰）。接下來展示此地（中原）最初的科條，前面敘述的是隨心所欲，奇特輕薄的世俗風氣，如下是自我陳述。接下來引用古代制度。首先引用西土（印度）傳來的制度。嶺東就是指震旦（中國），在蔥嶺（帕米爾高原）的東邊。『風骨勁壯』是說他們的體貌。『勁』就是正直的意思。『儀肅隆重』是說他們的威勢。『每發神光』是說他們的靈異。『光世生善』是說他們的行為感動人。註釋中依據《冥祥記》記載：東晉咸和四年，袾陵（地名）的縣尹高悝（音kūi，也音lǐ），因為下朝，看見浦中發光，讓人打撈，得到一尊金像，大約三尺高。光環和蓮花座都缺失。於是用他乘坐的車想要載回家中。路過長干寺（長干是地名，『干』就是地之隴，寺在隴側，在金陵上元縣），車子卻無法前進。於是任由牛牽引進入寺廟。又過了一年多，有臨海縣的漁民，又撈到一個蓮花座，獻給成帝。皇帝下令在金像那裡與金像原本的蓮花座符合。後來有五個梵僧來到高悝的住所說：『我們從天竺（印度）得到一尊育王像，想要帶到這裡來。路經險阻，埋在黃河邊。後來尋找卻找不到。我們一起做夢，夢見佛像說：『我流落在江南，被高悝得到。』所以前來拜訪。』高悝帶領僧人進入寺廟禮拜，五個僧人因此住在寺廟裡。後來經過四十三年，有交州合浦郡的採珠人，又撈到一個圓光，獻給簡文帝。皇帝下令送到長干寺與金像原本的圓光復合。腳趺銘文是指阿等七個字鐫刻在蓮花座的足部。由於是梵文，先前沒有人認識。後來鳩那跋摩才辨認出來。在京師的金像，就是隋朝迎入京兆府大興善寺的那尊。每到六齋日，常常放出光明。接下來引用此地（中原）創製的制度。漢朝時佛法初傳到中國，到晉宋以前，佛像還只是彷彿相似的樣子（『彿』字音fèi）。以上總括說明了這些制度的由來。第一句強調內心重視。第二句是追慕古制。第三句是傚法古代。所以下面總結所引用的內容。二失法中，第一科先敘述得失。給予他們，姑且說是爲了求福和敬重，剝奪他們現代漢語譯本 English version (If the heavenly beings in the 'Gantong Biography' said that Kumarajiva (name of a famous translator of Buddhist scriptures) would come, then who is being referred to as 'unknown'?). Next, it shows the initial rules of this place (the Central Plains). The preceding narrative describes the arbitrary and frivolous worldly customs, as stated below. Next, it cites ancient systems. First, it cites the systems transmitted from the Western Lands (India). Lingdong refers to China, which is east of the Congling Mountains (Pamir Plateau). 'Strong and vigorous in character' refers to their physical appearance. 'Vigorous' means upright. 'Solemn and dignified' refers to their power and influence. 'Often emitting divine light' refers to their spiritual wonders. 'Enlightening the world and generating goodness' refers to their moving actions. The commentary, based on the 'Mingxiang Ji' (Records of Miraculous Events), states: In the fourth year of the Xianhe era of the Eastern Jin Dynasty, Gao Kui (magistrate of Zhuling), saw light emanating from the river while returning from court, and had people dredge it up, obtaining a golden statue about three feet tall. The halo and lotus pedestal were missing. So he wanted to carry it home in his carriage. Passing by Changgan Temple (Changgan is a place name, 'Gan' means the ridge of the land, the temple is on the side of the ridge, in Shangyuan County, Jinling), the carriage could not move forward. So he let the ox pull it into the temple. More than a year later, a fisherman from Linhai County dredged up a lotus pedestal and presented it to Emperor Cheng. The emperor ordered it to be matched with the golden statue. Later, five Brahmin monks came to Gao Kui's residence and said: 'We obtained a statue of King Ashoka from India and wanted to bring it here. Passing through dangerous obstacles, we buried it on the bank of the Yellow River. Later, we searched but could not find it. We all dreamed that the statue said: 'I am wandering in Jiangnan and was obtained by Gao Kui.' So we came to visit.' Gao Kui led the monks into the temple to pay their respects, and the five monks stayed in the temple. Forty-three years later, a pearl diver from Hepu County in Jiaozhou dredged up a halo and presented it to Emperor Jianwen. The emperor ordered it to be sent to Changgan Temple to be matched with the original halo of the golden statue. The inscription on the foot pedestal refers to the seven characters such as 'A' engraved on the foot of the lotus pedestal. Because it was in Sanskrit, no one recognized it before. Later, Gunabhadra (name of a Buddhist monk and translator) identified it. The golden statue in the capital was the one that was welcomed into Daxingshan Temple in Jingzhao Prefecture during the Sui Dynasty. Every six fast days, it often emitted light. Next, it cites the systems created in this place (the Central Plains). When Buddhism was first introduced to China during the Han Dynasty, before the Jin and Song Dynasties, the Buddhist statues were only vaguely similar (the character '彿' is pronounced 'fèi'). The above summarizes the origins of these systems. The first sentence emphasizes the importance of the heart. The second sentence is to admire the ancient system. The third sentence is to emulate the ancients. So the following concludes the cited content. In the second loss of Dharma, the first section first narrates the gains and losses. Giving to them, let's just say it's for seeking blessings and respect, depriving them

【English Translation】 (If the heavenly beings in the 'Gantong Biography' said that Kumarajiva (name of a famous translator of Buddhist scriptures) would come, then who is being referred to as 'unknown'?). Next, it shows the initial rules of this place (the Central Plains). The preceding narrative describes the arbitrary and frivolous worldly customs, as stated below. Next, it cites ancient systems. First, it cites the systems transmitted from the Western Lands (India). Lingdong refers to China, which is east of the Congling Mountains (Pamir Plateau). 'Strong and vigorous in character' refers to their physical appearance. 'Vigorous' means upright. 'Solemn and dignified' refers to their power and influence. 'Often emitting divine light' refers to their spiritual wonders. 'Enlightening the world and generating goodness' refers to their moving actions. The commentary, based on the 'Mingxiang Ji' (Records of Miraculous Events), states: In the fourth year of the Xianhe era of the Eastern Jin Dynasty, Gao Kui (magistrate of Zhuling), saw light emanating from the river while returning from court, and had people dredge it up, obtaining a golden statue about three feet tall. The halo and lotus pedestal were missing. So he wanted to carry it home in his carriage. Passing by Changgan Temple (Changgan is a place name, 'Gan' means the ridge of the land, the temple is on the side of the ridge, in Shangyuan County, Jinling), the carriage could not move forward. So he let the ox pull it into the temple. More than a year later, a fisherman from Linhai County dredged up a lotus pedestal and presented it to Emperor Cheng. The emperor ordered it to be matched with the golden statue. Later, five Brahmin monks came to Gao Kui's residence and said: 'We obtained a statue of King Ashoka from India and wanted to bring it here. Passing through dangerous obstacles, we buried it on the bank of the Yellow River. Later, we searched but could not find it. We all dreamed that the statue said: 'I am wandering in Jiangnan and was obtained by Gao Kui.' So we came to visit.' Gao Kui led the monks into the temple to pay their respects, and the five monks stayed in the temple. Forty-three years later, a pearl diver from Hepu County in Jiaozhou dredged up a halo and presented it to Emperor Jianwen. The emperor ordered it to be sent to Changgan Temple to be matched with the original halo of the golden statue. The inscription on the foot pedestal refers to the seven characters such as 'A' engraved on the foot of the lotus pedestal. Because it was in Sanskrit, no one recognized it before. Later, Gunabhadra (name of a Buddhist monk and translator) identified it. The golden statue in the capital was the one that was welcomed into Daxingshan Temple in Jingzhao Prefecture during the Sui Dynasty. Every six fast days, it often emitted light. Next, it cites the systems created in this place (the Central Plains). When Buddhism was first introduced to China during the Han Dynasty, before the Jin and Song Dynasties, the Buddhist statues were only vaguely similar (the character '彿' is pronounced 'fèi'). The above summarizes the origins of these systems. The first sentence emphasizes the importance of the heart. The second sentence is to admire the ancient system. The third sentence is to emulate the ancients. So the following concludes the cited content. In the second loss of Dharma, the first section first narrates the gains and losses. Giving to them, let's just say it's for seeking blessings and respect, depriving them

之過在無法。但下次列非相。又二。初斥造像。前明經營不凈。菩薩下次示形像乖儀。身量論其價直。故但問短長。相好不令用工故不論全具。爭價利鈍者。利謂匠工欲其多得。鈍即主者不肯增加。計供即飲食供給。上四句是營句人非。酒下四句即匠者之非。餉遺即獻送。遺字去呼。致下二句顯其無功。樹字上呼。形體裸露腰身曲折故類淫女(古記謂言不便故音為遙以訓美好不見意也此責造人豈斥聖像必謂淫女言粗妒婦云何不改今但依字余針反之不勞穿鑿)。令瞋努目袒膊揮拳故逾妒婦。乃至下次明造經。弱筆謂不善書者。惡匠謂不擇良工。鄙養即薄于供給。二中初敘無靈。經像住持功高故為信首。故下顯過。偷盜是遭奪失。毀壞即風火所損。私竊冶鑄謂金銅等像镕為別物。焚經受用即金銀字經燒取余用。多陷罪咎謂累他也。並下出意。薄賤輕侮乖俗禮教非佛嚴敕。故云違背世出世法。現未兩報因像而致后之製造。可不慎耶。三中初明合法有靈。注中即前長干像在興善寺。遭賊緣具如注。又聖賢錄云。隋時蔣州興皇寺佛殿被焚。有丈六銅像正當棟下。及火發棟墜像自移南五六尺。四面灰炭去五六尺。略無塵沾。后在白馬寺。鳥雀不侵。斯皆造立有法之所致耳。但下次明至誠感聖。西土靈儀中善見右牙者準茶毗經說四牙

二在忉利天(即帝釋處)。一為羅剎盜(即天神獻祖師者今在帝京)。餘二經文不載。缺盆即項下橫骨。繞項而轉。至咽凹下如盆緣之缺。阇維時收在忉利天。后修那沙彌為師子國王于彼天取下。增一二像上別敘造立。二下合示身量。次造塔中初科雜心中初示名。舍利梵語訛略。具雲室利羅。此翻為身。即人之遺身。或碎身或全身發爪灰骨通號舍利。然舍利及塔名通凡聖。今明造立。多是佛塔。亦通余聖。無名支提謂安形像故。下釋云廟貌也。塔或下翻釋塔婆。偷婆亦皆訛略。經音義云。正言窣睹波。義翻方墳翻高顯處(以聳出故)。或云大聚或云聚相(累物成故)。次科初示因果。初起即新創也。梵福謂梵天王福最勝也。如閻下校量梵福。總南洲不如一輪王。總四洲輪王不如六慾(四天依須彌山故別言之)。總四州六慾不如初禪梵眾。總上人天不如梵輔。總上人天梵輔不如大梵天王。此下勸修。起塔治寺獲福如是。故令當學。三中初明造立。安基為堅牢故。作欄為外護故。懸幡蓋物即梯橙也。不得下次制踐污。注引大論會上神名。又下次釋密跡。以菩薩示現故得名耳。金剛即所執之杵。用為以刃下引五分。佛在侍衛滅后亦然故也。若有所取與開句絕。若塔下明覆蓋。地下明泥治。須下明器具。以西國俗風多跣足故。

【現代漢語翻譯】現代漢語譯本二處在忉利天（Trayastrimsa，即帝釋天所居之處）。一處被羅剎盜走（Rakshasa，即天神獻給祖師的舍利，現在帝京）。其餘兩處經文中沒有記載。缺盆，就是頸部下方的橫骨，圍繞頸部轉動，到咽喉凹陷處，像盆的邊緣缺損一樣。荼毗（Jap. 荼毘，焚燒）時收集的舍利在忉利天。後來修那沙彌（Srona Kotikarna）爲了師子國王（Simhala）從忉利天取下舍利。增一阿含經和二阿含經上有另外的關於建造佛像的敘述。二下文合起來顯示佛身量。接下來是造塔部分，首先是雜心中，先說明名稱。舍利是梵語的訛略說法，完整的說法是室利羅（Sarira）。翻譯成漢語就是『身』，即人的遺體，無論是碎身還是全身，頭髮、指甲、灰燼、骨頭，都通稱為舍利。然而，舍利和塔的名稱，凡人和聖人都可以用。現在說明建造，大多是佛塔，但也包括其他聖人的塔。無名支提（Caitya）是因為安置了形像的緣故。下面的解釋說，是廟貌的意思。塔，或者翻譯成窣堵波（Stupa），偷婆也是訛略的說法。經音義中說，正確的說法是窣堵波，翻譯成漢語是方墳，也翻譯成高顯處（因為聳立突出）。或者說大聚，或者說聚相（因為堆積而成）。接下來一部分，先說明因果。初起，就是新建立的意思。梵福，是指梵天王的福報最為殊勝。比如閻羅王下面校量梵福，整個南贍部洲（Jambudvipa）不如一個轉輪王（Cakravartin）。整個四大洲的轉輪王不如六慾天（因為四天王依附須彌山，所以特別說明）。整個四洲的六慾天不如初禪的梵眾天。所有上面的人天不如梵輔天。所有上面的人天梵輔天不如大梵天王。這下面勸人修行。建造佛塔，修繕寺廟，獲得的福報就是這樣。所以要努力學習。三中，先說明建造。安放地基是爲了堅固。製作欄桿是爲了外面的防護。懸掛幡蓋等物品，就是梯橙。不得下文是禁止踐踏污損。註釋引用大論會上神的名字。又下文解釋密跡金剛（Guhyapani）。因為菩薩示現而得名。金剛，就是所執的杵。用作刀刃。下文引用五分。佛在世時侍衛，滅度后也是這樣。如果有所取用，要開句絕。如果塔下文說明覆蓋。地下文說明泥治。須下文說明器具。因為西國風俗大多赤腳。

【English Translation】 English version The second is in Trayastrimsa Heaven (i.e., the abode of Indra). One was stolen by a Rakshasa (i.e., the relic offered to the patriarch by a Deva, now in the capital). The remaining two are not recorded in the scriptures. 'Quepen' (缺盆) refers to the transverse bone below the neck, which rotates around the neck, reaching the depression below the throat, resembling the missing edge of a basin. The relics collected during cremation (Jap. 荼毘, 'Jap. Dabi', burning) are in Trayastrimsa Heaven. Later, Srona Kotikarna took the relics down from that heaven for King Simhala. The Ekottara Agama Sutra and the Dvadasanikaya Sastra contain separate narratives about the construction of images. The following two sections together show the body measurement of the Buddha. Next is the section on building stupas, starting with the 'Miscellaneous Thoughts,' first explaining the name. 'Sarira' (舍利) is a corrupted pronunciation of the Sanskrit word 'Sarira' (室利羅). Translated into Chinese, it means 'body,' i.e., the remains of a person, whether fragmented or whole, including hair, nails, ashes, and bones, all generally called 'Sarira.' However, the names 'Sarira' and 'Stupa' can be used by both ordinary people and saints. Now, explaining the construction, most are Buddha stupas, but they also include stupas of other saints. 'An unnamed Caitya' (無名支提) is so named because it houses an image. The explanation below says it means 'temple appearance.' 'Stupa' (塔) is also translated as 'Stupa' (窣堵波), and 'Thupa' (偷婆) is also a corrupted pronunciation. According to the 'Scripture Sound and Meaning,' the correct term is 'Stupa,' which is translated into Chinese as 'square mound,' also translated as 'high and prominent place' (because it is towering and protruding). Or it is called 'great gathering' or 'gathering appearance' (because it is formed by accumulating things). The next section first explains cause and effect. 'Beginning' (初起) means newly created. 'Brahma's merit' (梵福) refers to the merit of the Brahma King, which is the most supreme. For example, in the judgment of Yama, the Brahma's merit of the entire Jambudvipa is not as good as that of a Cakravartin. The Cakravartin of the entire four continents is not as good as the six desire heavens (because the Four Heavenly Kings depend on Mount Sumeru, so it is specifically mentioned). The six desire heavens of the entire four continents are not as good as the Brahma-parisadya heaven of the first Dhyana. All the Devas and humans above are not as good as the Brahma-purohita heaven. All the Devas and humans above, the Brahma-purohita heaven, are not as good as the Great Brahma King. The following encourages cultivation. Building stupas and repairing temples brings such blessings. Therefore, one should strive to learn. In the third section, first explain the construction. Laying the foundation is for firmness. Making railings is for external protection. Hanging banners and canopies are like ladders. The following prohibits trampling and defiling. The commentary quotes the names of the gods at the Great Assembly. The following explains Guhyapani. It is named because the Bodhisattva manifested. 'Vajra' (金剛) refers to the club held. Used as a blade. The following quotes the five divisions. He served as a guard when the Buddha was alive, and it was the same after his Parinirvana. If something is taken, the sentence should be cut off. If the stupa The following explains the covering. The following explains the mud plastering. The following explains the utensils. Because the customs of the Western countries mostly involve walking barefoot.

安道邊者登上便故。外作墻者恐觸穢故。若上下明獻供養。飲食得與道俗即守塔人。經營即造立者。舍下明護舍利。若下明帚拂但可去塵。余物皆得。多下明莊嚴。手輪者舊云佛手中千輻輪。四中初明擇地。規謂看視。其下指方所。須東北者以寺門向東。即在前面左邊二方為之。注中前示西土。亦合作並。東北風多則穢氣不至殿塔。此示寺門向東所以。下明此方。應在南西。今此廚廁多在東北。亦以南西風多故也。不得下制侵犯。西土佛法僧地各有分齊。不相混濫。下指盜戒。彼明欲于僧地起塔。即須作法和僧等。五中初科五段。初勸修。一切智者總收十界。世出世智無不圓足。含蘊無窮出生無盡。故喻如藏。生身即現在。滅身即舍利。若自下明營辦。自有功德者謂富於道行人所信重者。於己莫輕者以能供養獲大福德故。凡下明用心。若以下明施物。現在滅后無差別者謂所得福存沒正等故。若見下明供具。次科修治自作勸人隨力所構。三中初明造立。若是下明凈治。任下嚴飾畫下明雜穢。此土多用魚牛等膠。雖復腥鳣且圖久固。應下明供養。不下示非法。酥涂乳洗皆外道法故。四中令密藏者不生善故。令恭敬者恐生慢故。今時有作涌壁或畫佛首相。並宜藏之。五中讚歎能顯佛德故勝寶供。六中初科無垢經中。初即女問

【現代漢語翻譯】現代漢語譯本安道邊的人登上塔是爲了方便行走。在外建造圍墻的人是害怕觸碰到污穢之物。如果上下都光明潔凈，可以獻上供養。飲食可以分給僧人和守塔人。經營管理指的是建造者。在下面光明的地方保護舍利。如果下面光明的地方只是用來掃地，那麼只能去除灰塵，其餘的東西都可以留下。在更多下面光明的地方可以進行莊嚴裝飾。手輪，舊時認為是佛手中的千輻輪。四中，首先說明選擇地點。規，指的是觀察。其下，指明方向。需要東北方的原因是，寺廟的門朝向東方，那麼就在前面的左邊兩個方向建造。註釋中，前面展示了西土（印度）。也可以合作並建。東北風多，那麼污穢之氣就不會到達殿塔。這裡說明了寺廟的門朝向東方的原因。下面說明了此地（中國）。應該在南邊和西邊。現在這裡的廚房和廁所大多在東北方，也是因為南邊和西邊的風多。不得侵犯，指的是不能侵犯。西土（印度）的佛法僧的土地各有界限，不互相混淆。下面指的是盜戒。那裡說明如果想在僧人的土地上建造塔，那麼必須依法與僧人商議。五中，首先分為五個部分。首先是勸導修行。一切智者，總括了十界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。世間和出世間的智慧沒有不圓滿具足的，包含蘊藏無窮無盡，出生也沒有窮盡，所以比喻為寶藏。生身指的是現在的身體，滅身指的是舍利。如果自己下面說明了經營辦理。自有功德的人，指的是富有道德，被修行人所信任和尊重的人。對於自己不要輕視，因為能夠供養可以獲得大的福德。凡是下面說明了用心。如果下面說明了施捨的物品。現在和滅后沒有差別，指的是所得的福報，存在和滅亡都是一樣的。如果看到下面說明了供養的器具。其次是修繕治理，自己建造，勸導他人，隨能力建造。三中，首先說明建造。如果是下面說明了清潔。任下面說明了莊嚴裝飾，畫下面說明了雜穢。此地（中國）大多使用魚膠和牛膠。雖然腥臭，但是爲了長久牢固。應該下面說明了供養。不下面展示了非法。用酥油塗抹，用乳汁清洗，都是外道的方法。四中，讓秘密隱藏的原因是不生善。讓恭敬的原因是恐怕產生傲慢。現在有時會建造涌壁或者畫佛的頭像，都應該隱藏起來。五中，讚歎能夠彰顯佛的功德，所以勝過珍寶供養。六中，首先分為無垢經中。首先是女子提問

【English Translation】 English version Those who walk along the road climb the pagoda for convenience. Those building walls outside do so for fear of touching unclean things. If the upper and lower parts are bright and clean, offerings can be made. Food and drink can be given to monks and pagoda keepers. 'Managing' refers to the builders. Protecting the relics in a bright place below. If the bright place below is only for sweeping, then only dust can be removed; other things can remain. More bright places below can be used for decoration. 'Hand wheel' was formerly thought to be the thousand-spoked wheel in the Buddha's hand. In the fourth section, the first point is choosing a location. 'Guī' means to observe. Below that, it indicates the direction. The reason for needing the northeast is that if the temple gate faces east, then build on the left two directions in front. In the commentary, the front shows the Western Lands (India). It can also be built together. If there is a lot of northeast wind, then unclean air will not reach the halls and pagodas. This explains why the temple gate faces east. Below, it explains this land (China). It should be in the south and west. Now, kitchens and toilets here are mostly in the northeast, also because there is a lot of south and west wind. 'Must not violate' means not to violate. In the Western Lands (India), the lands of the Buddha, Dharma, and Sangha each have boundaries and are not mixed up. Below refers to the precept against stealing. There, it explains that if one wants to build a pagoda on Sangha land, then one must discuss it with the Sangha according to the law. In the fifth section, it is first divided into five parts. First is encouraging practice. 'All-knowing ones' encompass the ten realms (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas). Worldly and otherworldly wisdom are complete and perfect, containing endless potential and giving rise to endless things, so it is likened to a treasure. 'Living body' refers to the present body, 'extinguished body' refers to relics. If oneself below explains management. 'Those with their own merits' refers to those who are virtuous and trusted and respected by practitioners. Do not underestimate yourself, because being able to make offerings can obtain great merit. 'All' below explains intention. If below explains the items to be given. 'No difference between now and after extinction' means that the merit obtained is the same whether one is alive or dead. If seeing below explains the implements of offering. Next is repairing and governing, building oneself, encouraging others, building according to one's ability. In the third section, it first explains building. If it is below, it explains cleaning. 'Let' below explains decoration, 'painting' below explains impurities. This land (China) mostly uses fish glue and cow glue. Although smelly, it is for long-lasting stability. 'Should' below explains offering. 'Not' below shows illegality. Applying ghee and washing with milk are all heretical methods. In the fourth section, the reason for keeping secrets hidden is so that goodness does not arise. The reason for respect is for fear of arrogance arising. Now, sometimes people build raised walls or paint Buddha's heads, and they should all be hidden. In the fifth section, praising can reveal the Buddha's virtues, so it is better than offering precious jewels. In the sixth section, it is first divided into the Sutra of Immaculate Light. First is a woman's question.

三事果報。一問掃塔。二問涂治供養。四相即方圓半月人形。三問修四法。禪即色無色定。梵行即四無量心。上二正用。下一因引。佛告下如來次答。答初問中五福。一是內感。二三即外應。四五即來報。四是別報。五即總報。若人下答第二問。四相四節初中若人信佛句絕此句標心因。圓下即業行。謂于塔地以泥塗為物像故有方圓等別。彼下明獲報。即生后二報(餘三節文並爾)。弗婆提即東勝身洲。彼人面圓(俱舍東洲半月與經不同)。瞿陀尼即西州。彼人面如半月。兜率此翻知足。欲界第四天。郁單曰即北州。彼人面方。炎摩此云妙善。欲界第三天。人面形。即南洲人面上廣下狹。文脫二報。彼云。後生閻浮提。壽終生三十三天。所下二句總結四相。若人入禪下答第三問。初明修因。四梵行即慈悲喜捨。彼下明感報。善根是現報。福報是來果。即人天世果。禪梵定生天。歸戒通人天。涅槃即出世果。涅槃經彼云。東方有佛世界名不動。佛號滿月光明。無畏菩薩白佛。此土眾生造何等業得生彼國。佛以偈答如鈔引。上四句即四種因。正取中二。下一句示果。言不犯者謂不侵損也。二中西國多以妙香涂身供養。十戒制斷故。此問之。答中有二。后解是今正用。三中破寺報重反明造立功深。二造寺法總示中初標人法。即

【現代漢語翻譯】三事果報：一問：掃塔（清掃佛塔）。二問：涂治供養（塗飾修繕並供養佛塔）。四相即方圓半月人形（佛塔的四種形狀：方形、圓形、半月形、人形）。三問：修四法（修習四種法門）。禪即色無色定（禪指定和無色定）。梵行即四無量心（梵行即慈、悲、喜、舍四種無量心）。上二正用（前兩種是直接的修行方法），下一因引（下一種是引導的原因）。佛告下如來次答（佛陀接下來依次回答）。答初問中五福（回答第一個問題，有五種福報）：一是內感（內在的感受），二三即外應（第二、三種是外在的感應），四五即來報（第四、五種是未來的果報）。四是別報（第四種是特別的果報），五即總報（第五種是總體的果報）。若人下答第二問（如果有人問第二個問題）：四相四節初中若人信佛句絕此句標心因（四種形狀分為四節，第一節中，『如果有人信佛』這句話是斷句，這句話標明了內心的原因）。圓下即業行（圓形等形狀是行為的結果）。謂于塔地以泥塗為物像故有方圓等別（因為在佛塔的土地上用泥土塗抹成各種形象，所以有了方形、圓形等區別）。彼下明獲報（下面說明獲得的果報）。即生后二報(餘三節文並爾)（即產生後面的兩種果報，其餘三節的文字也是如此）。弗婆提即東勝身洲（Purvavideha，即東勝身洲）。彼人面圓(俱舍東洲半月與經不同)（那裡的人面是圓形的，《俱舍論》中東勝身洲的人面是半月形的，與此經不同）。瞿陀尼即西州（Godaniya，即西牛賀洲）。彼人面如半月（那裡的人面像半月）。兜率此翻知足（Tushita，此譯為知足天，是欲界第四天）。郁單曰即北州（Uttarakuru，即北俱盧洲）。彼人面方（那裡的人面是方形的）。炎摩此云妙善（Yama，此云妙善，是欲界第三天）。人面形（人的面形）。即南洲人面上廣下狹（即南贍部洲的人，面部上寬下窄）。文脫二報（文字省略了兩種果報）。彼云（那裡說）。後生閻浮提（後來生在閻浮提）。壽終生三十三天（壽命終結後生到三十三天）。所下二句總結四相（下面兩句總結了四種形狀）。若人入禪下答第三問（如果有人入禪，下面回答第三個問題）。初明修因（首先說明修行的原因）。四梵行即慈悲喜捨（四梵行即慈、悲、喜、舍四無量心）。彼下明感報（下面說明感受到的果報）。善根是現報（善根是現世的果報）。福報是來果（福報是未來的果報）。即人天世果（即人道和天道的世間果報）。禪梵定生天（禪定和梵行能使人昇天）。歸戒通人天（皈依和持戒能通往人道和天道）。涅槃即出世果（涅槃是出世間的果報）。涅槃經彼云（《涅槃經》中說）。東方有佛世界名不動（東方有一個佛世界名為不動）。佛號滿月光明（佛號為滿月光明）。無畏菩薩白佛（無畏菩薩對佛說）。此土眾生造何等業得生彼國（此土眾生造什麼樣的業才能生到那個國家）。佛以偈答如鈔引（佛用偈頌回答，如鈔本所引用）。上四句即四種因（上面四句是四種原因）。正取中二（主要取中間兩種）。下一句示果（下一句顯示結果）。言不犯者謂不侵損也（說不侵犯，就是說不侵損）。二中西國多以妙香涂身供養（第二種情況中，西域各國多用妙香涂身供養）。十戒制斷故（十戒禁止這種行為）。此問之（所以問這個問題）。答中有二（回答中有兩種情況）。后解是今正用（後面的解釋是現在主要採用的）。三中破寺報重反明造立功深（第三種情況中，破壞寺廟的果報很重，反過來表明建造寺廟的功德很深）。二造寺法總示中初標人法（第二部分，建造寺廟的方法總的說明中，首先標明人和法）。即（即）

【English Translation】 The retribution of three matters: First question: Sweeping the stupa (cleaning the Buddhist pagoda). Second question: Plastering and offering (plastering, repairing, and making offerings to the stupa). The four forms are square, round, semi-lunar, and human-shaped (the four shapes of the stupa: square, round, semi-lunar, and human-shaped). Third question: Cultivating the four practices (cultivating the four Dharma practices). Dhyana refers to the Form and Formless realms of meditative absorption (Dhyana refers to the Form and Formless realms of meditative absorption). Brahma-vihara refers to the four immeasurable minds (Brahma-vihara refers to loving-kindness, compassion, joy, and equanimity). The first two are direct practices (the first two are direct methods of practice), the last one is a causal factor (the last one is a guiding cause). The Buddha then answers in order (The Buddha then answers in order). Answering the first question, there are five blessings: The first is internal feeling, the second and third are external responses, and the fourth and fifth are future retributions. The fourth is a specific retribution, and the fifth is a general retribution. If someone asks the second question: In the four forms and four sections, the phrase 'If someone believes in the Buddha' is a separate sentence, marking the cause in the mind. The round shape and others are the result of actions. It means that because mud is used to paint images on the stupa land, there are distinctions such as square and round shapes. The following explains the rewards obtained. That is, the latter two retributions are produced (the text of the remaining three sections is similar). Purvavideha is the East Videha Continent. The faces of the people there are round (the faces of the people in the East Videha Continent in the Abhidharmakosa are semi-lunar, which differs from this sutra). Godaniya is the West Godaniya Continent. The faces of the people there are like a half-moon. Tushita is translated as 'contentment', the fourth heaven of the desire realm. Uttarakuru is the North Kuru Continent. The faces of the people there are square. Yama is called 'wonderful goodness', the third heaven of the desire realm. The human face shape. That is, the faces of the people in Jambudvipa are wide at the top and narrow at the bottom. The text omits two retributions. It says: They will be born in Jambudvipa later. When their lifespan ends, they will be born in the Thirty-three Heavens. The following two sentences summarize the four forms. If someone enters Dhyana, the third question is answered below. First, the cause of cultivation is explained. The four Brahma-viharas are loving-kindness, compassion, joy, and equanimity. The following explains the rewards felt. Good roots are present retributions. Blessings are future retributions. That is, the worldly retributions of humans and gods. Dhyana and Brahma-vihara lead to rebirth in the heavens. Taking refuge and keeping precepts lead to both human and heavenly realms. Nirvana is the supramundane result. The Nirvana Sutra says: In the east, there is a Buddha world called Immovable. The Buddha is named Full Moon Light. The Bodhisattva Fearless asked the Buddha: What kind of karma do beings in this land create to be born in that country? The Buddha answered with a verse, as quoted in the notes. The above four sentences are the four causes. The middle two are mainly taken. The next sentence shows the result. 'Not violating' means not infringing or damaging. In the second case, many countries in the West use wonderful incense to anoint their bodies as offerings. Because the ten precepts prohibit this behavior. This is why this question is asked. There are two situations in the answer. The later explanation is the one mainly used now. In the third case, the retribution for destroying a temple is heavy, which conversely shows the depth of merit in building a temple. In the second part, the general explanation of the method of building a temple, the person and the Dharma are first marked. That is

露裕法師稱美道行。故云盛德。寺誥即彼文通題。具下示其所述。事下明今所引。次引示中初文前敘如法。譏謂譏嫌。涉即干涉。即近尼寺市傍等處。經坊即今經藏。今下次明非法。唯有處所。謂但造堂舍。而羯磨結界時有行之。故云亦有。言限外者或堂舍之外或復寺外。故下引示。木石等者植樹表其生長。立石表其堅貞。戒壇居東表發生之義。無常院在西表傾沒非久。立剎表迷者知歸。樓觀表道品階漸。池沾表魔外洗心。栽蓮錶行人心凈。余如彼說。須者尋之(圖經近日本將至文有兩卷即祖師撰者)。影覆邪術謂使魔外無其威勢。影猶閉也。禽獸畏威謂令異類不敢侵犯。形儀隱映謂像設可觀。為世欽仰即士庶生善(古記妄釋今並不取)。次無法中初科綿積猶言長久。秉即執也。錯舉謂每事廢立皆任意耳。仿敩謂互習訛風。競心謂斗競為懷。力志即竭力用意。高顯即副競妙之心。過彼乃稱勝他之志。次科明俗人愚闇。文敘本主義通餘人。毀壞約物損辱約僧。承即奉事。此科大字並引寺誥。故注以助之。乞請即求索請觀諸事。彼時尚然今何足怪。更有殿堂飲宴。僧廚宰殺。寄著雜物貯積糧儲。或射作衙庭。或編為場務。婚姻生產。雜穢難言。斯由道眾之非才。豈獨俗儒之無識。每恨法門之覆滅孰為扶持。更嗟獄報之艱辛

【現代漢語翻譯】現代漢語譯本露裕法師讚美道行，所以說是盛德。寺誥就是彼文通的題記。下面會展示他所說的內容。『事下明今所引』說明現在所引用的內容。接下來引用的內容中，第一段文字先敘述如法的情況。『譏』是指譏嫌，『涉』是指干涉，也就是靠近尼寺、市場旁邊等地方。『經坊』就是現在的經藏。接下來闡明不如法的情況，『唯有處所』，是指只建造堂舍，而在羯磨結界時才偶爾進行，所以說『亦有』。『言限外者』，或者指堂舍之外，或者指寺廟之外。所以下面引用說明，『木石等者』，種植樹木象徵生長，立石像征堅貞。戒壇位於東方，象徵發生之義。無常院位於西方，象徵傾覆不久。立剎象徵迷途者知道歸宿。樓觀象徵道品階梯漸進。池塘象徵魔外洗滌心靈。栽種蓮花象徵修行人心清凈。其餘的就像他所說的，需要的人可以去尋找（圖經近日將要送到，文有兩卷，是祖師撰寫的）。『影覆邪術』是指使魔外沒有威勢，『影』有閉的意思。『禽獸畏威』是指讓異類不敢侵犯。『形儀隱映』是指佛像設定可供觀賞，『為世欽仰』是指士人和百姓產生善念（古記的錯誤解釋現在不採用）。接下來是不如法的情況，第一點是『綿積』，猶言長久。『秉』就是執掌。『錯舉』是指每件事的廢立都任意而為。『仿敩』是指互相學習錯誤的習俗。『競心』是指心中充滿爭鬥。『力志』是指竭盡全力用心。『高顯』是指輔助爭奇鬥豔的心。『過彼』是指聲稱勝過他人的志向。接下來闡明俗人的愚昧無知。文字敘述原本的意義是通達餘人。『毀壞』是針對財物而言，『損辱』是針對僧人而言。『承』就是奉事。這一段的大字都引用了寺誥，所以用註釋來輔助說明。『乞請』就是求索請觀諸事。當時尚且如此，現在又有什麼可奇怪的。更有在殿堂飲宴，僧廚宰殺，寄放雜物，貯藏糧食，或者射箭作為衙門，或者編為場務。婚姻生產，各種污穢難以言說。這都是由於道眾沒有才能，難道僅僅是世俗儒生沒有見識嗎？常常遺憾佛法的覆滅，誰來扶持？更加嗟嘆地獄報應的艱辛。

【English Translation】 English version Master Luyu praised the virtues of the Dao, hence the term 'eminent virtue'. The 'Temple Edict' is the inscription by Bi Wentong. The following will show what he said. 'The following clarifies what is being cited now' indicates the content currently being referenced. In the following cited content, the first paragraph first narrates the proper circumstances. 'Criticism' refers to censure, 'involvement' refers to interference, that is, being close to nunneries, markets, and other places. 'Sutra Workshop' is the current scripture repository. Next, it clarifies the improper circumstances, 'only the location' refers to only building halls, and only occasionally performing the karma (羯磨) and boundary setting, hence the saying 'also exists'. 'Those outside the limit' either refer to outside the halls or outside the temple. Therefore, the following citation explains, 'wood and stone, etc.' planting trees symbolizes growth, erecting stones symbolizes steadfastness. The ordination platform is located in the east, symbolizing the meaning of arising. The impermanence hall is located in the west, symbolizing the imminent collapse. Erecting a caitya (剎) symbolizes that those who are lost know where to return. The pavilions symbolize the gradual progression of the stages of the bodhipakṣa (道品). The pond symbolizes the washing of the minds of demons and outsiders. Planting lotus flowers symbolizes the purity of the minds of practitioners. The rest is as he said, those who need it can seek it out (the illustrated scripture is about to arrive, the text has two volumes, written by the patriarch). 'Shadow covering evil arts' refers to preventing demons and outsiders from having power, 'shadow' has the meaning of closing. 'Birds and beasts fear power' refers to preventing different kinds from daring to invade. 'Form and appearance hidden' refers to the Buddha images being pleasing to the eye, 'revered by the world' refers to scholars and commoners generating good thoughts (the erroneous explanations in ancient records are not adopted now). Next are the improper circumstances, the first point is 'accumulated over time', meaning for a long time. 'Holding' means to be in charge. 'Wrongly raising' refers to the establishment and abolition of everything being arbitrary. 'Imitating' refers to mutually learning wrong customs. 'Competing mind' refers to the mind being full of struggle. 'Striving will' refers to exerting all effort and intention. 'High display' refers to assisting the heart of competing for beauty. 'Surpassing them' refers to claiming the ambition to surpass others. Next, it clarifies the ignorance of the laity. The text narrates that the original meaning is to be accessible to others. 'Destruction' is directed at property, 'insult' is directed at monks. 'Accepting' means to serve. The large characters in this paragraph all cite the 'Temple Edict', so annotations are used to assist in the explanation. 'Begging' means seeking and requesting to view all matters. It was still like this at that time, so what is strange now? Furthermore, there are banquets in the halls, slaughtering in the monks' kitchens, depositing miscellaneous items, storing grain, or shooting arrows as government offices, or being compiled as fields. Marriage and childbirth, various kinds of filth are difficult to describe. This is all because the Dao practitioners are not talented, is it only that secular Confucians have no knowledge? Often regretting the destruction of the Dharma, who will support it? Even more lamenting the hardship of the hellish retribution.

誰當救療。必懷深識豈不再思。是知禍福無門。唯人所召。有力能濟傳而勉之。三中初正勸。改往謂悔上諸過。修來謂期后超升。追法即依教。更新即起敬。注中初敘本施意。唯下示所應。為彼下顯益。次引經證。阇王造逆邪見。後方歸佛求悔故行此敕。訾輸謂科配財物也。迎送謂祇奉官僚。事佛之傢俱令免放。豈下推得信所以。四中初科有二。前勸敬奉法物。處所受用恒勤屏凈。像設香燈常須嚴潔等。乃下次勸攝心念法。剃染即念其形相。本圖何事。即經所謂當自摩頭等也。戒體即念受體勿違本誓。即經所謂念所受法等也。業理幽微世多偽濫故云真旨。行來等者即念聖法。來謂於四儀四事皆遵開制。不容妄動。僧既內修俗必加敬。次科初舉俗事。注中文候六國時魏主。干木晉人少貧鋤刈為業。草廬而居不求名位。后游西河事子夏。養德不言心通六藝(禮樂射御書數以之六藝)。文候重彼才德命駕謁之。干木逾墻避之。從者曰干木亦布衣之士君何重之如是。胡不罪之。文候曰。干木不趨世利而棲大道。隱居陋巷聲馳萬里。行依于德寡人光於世。段氏光于德寡人富於財。干木富於義。吾聞世不及德。尊財不如義重。吾敢不尊賢重道耶。后召為相不就。劉氏即蜀先主劉備。孔明即諸葛亮字孔明。先主重之親命為丞相。先主

曰。孤之有孔明猶魚之有水也。是知富於道德尚為王者見重。餘人可知矣。次況道中初明他敬。道士本釋氏之美稱。后為黃巾濫竊遂不稱之。披法衣者言其形相。游佛行處言其內心。三學八正六度四弘是佛行處。威儀等者言其動止。若下誡自敬。由自失者歸過於已也。無不敬者謂於人無所釋也。敬則下彰益。敬有儀者心形於外也。豈惟等者自利兼他也。注中顯示冥招之義。上舉喻。田無求心人將種之故云自投。道下法合。僧無須意人自供之故云潛托。潛即是冥托亦投也。三中初示他輕。以下次明自失。法滅身者反上形心威儀等事。縱放身心內外無法故滅于身。若下結勸。注示待遇王臣之法。初教外儀。不迎送者以屈道故。不同床者恐媟慢故。又下誡內心。然此乃約比丘內有實德。王臣並懷深信故可行之。今時道俗二俱寡薄。未可如文。縱令有道。猶更觀機事在臨時隨宜適變。量器度之寬窄審祿位之高卑。觀信樂之淺深顧情分之生熟。是故禮記貴于從俗。易書美於隨時。茍滯一端必遭禍難。古今多有世事昭。◎

◎釋計請篇

計是比丘允許。請即施主邀命。往計前請意存化導。必施法式發越彼心故云設則也。敘意中初明俗眾營福所以。智論明福智二分。俗修福分。謂佈施也。道修智分。謂學慧也。塵網所縈

【現代漢語翻譯】現代漢語譯本：（王）說：『我之於孔明（諸葛亮，人名），猶如魚之有水。』由此可知，富於道德的人尚且被王者所器重，其餘的人就更不用說了。其次，（僧肇）解釋道中『初明他敬』，道士本是釋氏（佛教）的美稱，後來被黃巾（黃巾起義）濫用，所以不再稱呼。『披法衣者』說的是外在的形相，『游佛行處』說的是內心的修行。三學（戒、定、慧）、八正道（八種正確的修行方法）、六度（佈施、持戒、忍辱、精進、禪定、智慧）、四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）是佛行處。『威儀等者』說的是行為舉止。『若下誡自敬』，因為自己有所缺失，所以把過錯歸於自己。『無不敬者』是指對任何人都沒有輕視。恭敬則能彰顯益處。『敬有儀者』是說內心的恭敬顯現於外在。『豈惟等者』是說既能自利也能利他。註釋中顯示了冥冥之中招感的意義。上面舉了比喻，田地沒有求人的心思，人們自然會去耕種，所以說是『自投』。『道下法合』，僧人沒有索取的意思，人們自然會去供養，所以說是『潛托』。『潛』就是『冥』，『托』也就是『投』。三中首先說明他人輕視，以下接著說明自己有所缺失。『法滅身者』是反過來說上面的形相、內心、威儀等事。放縱身心，內外都沒有佛法，所以說『滅于身』。『若下結勸』，註釋中說明了對待王臣的方法。首先教導外在的禮儀，『不迎送者』是因為要屈尊道義。『不同床者』是恐怕輕慢。下面告誡內心。然而這只是針對比丘（出家修行的男子）內心有真實的德行，王臣都懷有深深的信任，所以可以這樣做。現在道俗兩方面都缺乏德行，不能按照文字來做。即使有德行，還要觀察時機，根據情況隨機應變，衡量器量的寬窄，審視祿位的尊卑，觀察信樂的深淺，顧及情分的生疏。所以《禮記》重視順應習俗，《易經》讚美隨時變通。如果拘泥於一端，必定會遭遇禍患。古今有很多這樣的事情，世事昭然。

◎釋計請篇

『計』是比丘（出家修行的男子）允許，『請』是施主邀請。前往應允邀請的目的是爲了教化引導，一定要施以佛法，啓發他們的內心，所以說是『設則』。敘述意圖中首先說明俗眾營求福報的原因。《智度論》說明福德和智慧二分，俗人修福德，指的是佈施。道人修智慧，指的是學習智慧。被塵世的羅網所束縛。

【English Translation】 English version: (The king) said, 'My relationship with Kongming (Zhuge Liang, a personal name) is like a fish to water.' From this, it is known that those rich in morality are valued by rulers, let alone others. Secondly, (僧肇 Sengzhao) explained that 'initially clarifying others' respect' in the Dao, Daoist was originally a beautiful name for Shishi (Buddhism), but later it was abused by the Yellow Turbans (Yellow Turban Rebellion), so it is no longer called that. 'Those who wear Dharma robes' refer to the external appearance, and 'those who travel in the Buddha's practice' refer to the inner practice. The Three Learnings (戒 morality, 定 concentration, 慧 wisdom), the Eightfold Path (eight correct ways of practice), the Six Paramitas (佈施 generosity, 持戒 discipline, 忍辱 patience, 精進 diligence, 禪定 meditation, 智慧 wisdom), and the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are immeasurable, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it) are the places of Buddha's practice. 'Dignity and so on' refers to behavior. 'If you admonish yourself to respect', it is because you have shortcomings, so you attribute the fault to yourself. 'Those who have no disrespect' means that there is no contempt for anyone. Respect can show benefits. 'Those who respect have rituals' means that inner respect is manifested externally. 'Why only and so on' means that it can benefit both oneself and others. The commentary shows the meaning of attracting in the dark. The above cited a metaphor, the field has no intention of asking for people, people will naturally cultivate it, so it is said to be 'self-investment'. 'Dao Xia Fa He', the monks have no intention of asking, people will naturally provide for it, so it is said to be 'potential trust'. 'Potential' is 'dark', and 'trust' is also 'investment'. The first of the three explains that others despise, and the following explains that they have shortcomings. 'Those who destroy the Dharma' are the opposite of the above appearance, heart, dignity and other things. Indulging the body and mind, there is no Buddha Dharma inside and outside, so it is said to be 'destroyed in the body'. 'If you conclude and persuade', the commentary explains the method of treating kings and ministers. First teach external etiquette, 'those who do not welcome and send' are because they want to condescend to morality. 'Those who do not share the same bed' are afraid of being frivolous. The following warns the heart. However, this is only for Bhikkhus (men who practice monasticism) who have real virtues in their hearts, and the kings and ministers have deep trust, so they can do this. Nowadays, both Daoists and lay people lack virtue, and cannot do it according to the text. Even if there is virtue, we must observe the opportunity, adapt to the situation, measure the width of the vessel, examine the dignity of the rank, observe the depth of faith, and take into account the unfamiliarity of affection. Therefore, the Book of Rites values following customs, and the Book of Changes praises adapting to the times. If you stick to one end, you will inevitably encounter misfortune. There are many such things in ancient and modern times, and the world is obvious.

◎ Explanation of the Chapter on Calculation and Invitation

'Calculation' is the permission of a Bhikkhu (a man who practices monasticism), and 'invitation' is the invitation of a benefactor. The purpose of going to accept the invitation is to educate and guide, and it is necessary to apply the Buddha Dharma to inspire their hearts, so it is said to be 'setting rules'. The narrative intention first explains the reason why lay people seek blessings. The Treatise on Great Perfection of Wisdom explains the two parts of merit and wisdom. Lay people cultivate merit, which refers to generosity. Daoists cultivate wisdom, which refers to learning wisdom. Bound by the nets of the world.

故云昏俗。制謂教示。非禁制也。接愚惑者即前所謂作出家得道因緣。或復且令遠離惡道。生人天中堪受化故。而下次明道眾受訃乖儀。施通四事故云雜繁。生譏即損他。癡慢即損自。苦趣即自他俱墜。故下示今所述。如別即下十科。列章有十。攝盡始終。一六及九事通僧俗。余並在僧。具如后釋。初門來請中十誦明立維那。下翻寺護。謂監護寺事也。餘名如上卷。僧祇初教答請。恐為緣阻故不定答。若有下令審實。不得下明預探。此約生分。必是舊識則不須之。次科五分開借僧物。僧祇開僧作務。且據無能必有能者但可指授。輿合作舁共抬物也。文中但簡對舁。恐謂得為造食故注決之。一避觸煮。二為乖儀。四分明離過。引本緣起以規後世。為未來者或恐過奢招世譏謗。或恐末世福鮮不堪銷故。三中引佛真規以為后則。文列三相。隨一即成儼。頭經音義云。字合作頷。世謂點頭是也。四中五百問有五事。初審施物。作佛物即今雕畫佛像之家。兼通道俗。若先下次明賽願。謂施家力所不及。欲以三遍行香三回施物即當三會。以違本心故云不了。若下三受神食。鬼子母經云。佛游大兜國。有一母。性惡常盜人子。佛為說法告云。從是已去止佛精舍邊。人民無子者來求當與。今或有人設食持施比丘也。咒愿即為施主求愿也

。廣在第六。沽下四擇施家。屠沽之家由涉譏疑不令輒入。前制余時故云一切。余門得者必約有緣。請僧設食。令彼持戒停業方便接引故也。若共下五開同師坐。五中有三。初引文示。四分通二請。律開下諸文並明僧次。梵網云。一切不得受別請利養入已。而此利養屬十方僧。而別請者即取十方賢聖僧物(此制受請)。又云次第請者即得十方聖賢僧。而世人別請五百羅漢菩薩僧。不如僧次一凡夫僧。若別請者是外道法。七佛無別請法(此制施主)。仁王亦呵責者彼云。諸惡比丘受別請者是外道法都非我教等。十誦善生等文中卷隨相已引。五百問但明別請。遣人代去即是舍請。若嫌犯墮即結能遣違施非法。準律應吉。既下二令勸贊僧次。后二句指略別請。隨相即別眾食戒。六中初指誤。必下改正注分二字。下赴上者謂奔趍而往。上訃下者謂言詞允許。若作趍赴義似不尊。令書言訃。欲彰大度。訃至也(今時字書告喪曰訃即兇訃字雖是祖訓不可用之亦隨時之義也)。此下顯意。茍有所不知則令俗輕道。雖小而大誠有所補。高望謂德望高遠也。然恐後世忽為小事。仍引諺語證之。諺謂傳世常言不稽典者。初句謂暫借他物。應念即時還之。次句謂貸取人財。須思早覓償之。言鄙陋者謂雖世俗常事。茍有違者甚失君子之行。故云

廉恥本也(指歸云此出郗嘉賓要覽中文彼作羊太傅云故知人語也時償彼作早償鄙陋作輕小)。七中多論五制。初制同往不白先入。惱眾故墮(據律往他家犯不白同利戒今是施家應吉)。主下二制隔日。先往以招譏故。若下三制食訖自住。經下四制知事後至。以營事人合先往故。食未下五制未嚫輒起。謂未施財。咒愿今僧未行嚫施終無先去。才得嚫已不待咒愿者多矣。餘人謂非首領上位者。私行謂潛去。報同學者令知所緣。雖下覆釋初制。前明施家。此文似是他家。八中二文並明僧次。論約法同。經聽形同。無非皆為解脫出家。即堪受供。涅槃云。雖未受戒已墮僧數。九中僧祇作念即晨起六念。念食處故。余處悔過者違念。吉羅十誦結犯且據俗舍別請為言。下引論決。作相免過。此通施家。不唯常住(古云此據僧舍者非)。第二門四分。初明眾集。言欲受者謂將往也。若檀越下次明往赴。有三。初示威儀。隨後相次如飛雁焉。若下二開前去。三寶看病是緩緣。故制須白。命梵急難故通不問。若上座下三令相待。據文所明下待于上。義準上下並須相待。恐不及眾容失道故。第三安聖位。中初科先明佛像位。或有別堂則就本處。然下次排聖僧座為三。初引所據。梁武所出其文已亡。賓頭盧經藏中見有。具明請法。由彼尊者佛

敕在世。為末法四部作大福田。志誠虔請多有感應。預宿請者經云。新床新褥綿敷以白練覆綿上(即虛軟也)。初夜如法請之無不至也。來則褥上現有臥處。浴室亦現用湯水處。大會請時或在上中下座現作僧形。人求其異終不可得。去後見花不萎乃知之也(謂以鮮花布座聖位不萎為驗)。今此束略但云坐處有相耳。今下次令教示。請聖事難故云不易。俗人咨稟謂之門師。俗家之人即門徒也(今反召僧為門徒非)。必下三明自設。斥非中初示非。坐訖即慢聖。在地佛前並非處。狹小謂薄略。按尼鈔座不得高。尺六。又不以常住僧器供養。由護戒同凡故。或有嚫施還入聖僧用(準俗舍無用應付所請僧寺聖僧用之)。又但設虛座。不得上安形像等(云云)。如下正斥未見其可者以不知法。不堪此任故。勝緣即佛及聖僧。自損損他贈號滅法。深所宜矣。今時滅法者皆是並宜此名。次敷床中僧祇初明敷床。俗不知法故令教之。飲食亦爾同上敷具。若施主下次明尼處。得教安設者以提舍中制尼指授故。在別處者息嫌疑故。或在僧下。但令相遠。不勝僧者尊卑倒故。長含有三意。一示佛位在中。二明道俗處別。三知俗眾得同齋會。雖有此通終成參濫。多不生善。幸有別室異處彌善。第四門初科前明敷座。表敬有二。一先聖后已。二退

身避聖。四分。次明入位。互相檢校不令非法。下引僧祇示不如法相糾正之法。摩訶羅即愚癡比丘尼但遣起。由女多羞。淫女即尼眾中有作惡者。次科四分初制相問。年歲即夏臘。若下示緣開。聽八尼者即尼戒本單提中文。今此準用。三中勞字去呼。慰也。以至施家無宜默住。當先慰問令生喜勇。家中是人口。生活即事業。余更隨機故云等也。然道貴省語。不宜多涉。隨以時緣引接而已。其或巧言令色妄取顏情。折腰低首意圖后請。豈唯屈道。抑亦滅法重道護法必不行之。四中初制后至。故在後者謂自恃已尊。意欲動眾。今時多然。聞須深誡。但能蘊德自使他尊。豈唯計校以謂光榮。雖可罔于無知實取笑于有識。亦下次開不起。縱是尊長非所宜故。若下三明留位。此謂知彼有緣而未至者。五中僧祇初上座訶止。聖毗尼即佛戒。以眾學制入白衣捨不得戲笑。須靜默故。龂語斤反。齒根肉也。無常等即四念處。死想等即九想。由下次教餘人自制。折草謂以枯乾草手中折之。義下例決。準上訶制誡令守慎。六中五分。初語勸施主。又下教往已寺。義須遣報令知給食。多論謂外客來多令作法召。或施主或門師立於高處。唱云六十臘者入(無者漸減唱之)。隨得一人即免眾過。更余不集。謂後有來者。指隨相即別眾戒。第五中四

分問。作凈者以見盤中有生果菜故須問之。準隨相中須問漉水未。僧祇明逸食。長壽法者金光明雲。有二因緣壽命得長。一者不殺二者施食。第六門初科四分。在後恐謂因法得。食濫彼邪緣。世傳在前意令時眾先知情旨。然後受食故云無失。然雖兩通依教彌善。若據隨機不可一定。二中讀誦必待他請。今時俗舍或有喪靈。僧徒共往強為諷誦。無意利他止圖齋請。重食壞法招俗譏嫌。識者宜誡。三中初科增一即持香迎僧之緣。以能通訊故云佛使。賢愚即行香緣。彼第七云。佛告阿難。過去無量阿僧祇劫閻浮提有一大國。名波羅捺。時有一人好修家業。意偏愛金勤力積聚。因得一瓶于其舍內掘地藏之。如是勤身乃得七瓶悉取埋之。后遇疾終作一毒蛇守此金瓶。如是展轉受形經一萬歲。最後受身厭心忽生。見有一人順道而過。蛇呼之云。吾今此處有一瓶金。欲用相托供僧作福。設食之時持一阿先提(此云草籠)。來取我。彼至日擔蛇。至寺著眾僧前。食時已到僧住行立。蛇令彼人次第賦香(賦給)。眾僧食訖為蛇。說法歡喜轉增。將僧維那到本金所。餘六瓶金盡用施僧。命終生忉利天。佛告阿難。爾時持蛇人者則我身是。是毒蛇者今舍利弗是。富那奇亦即彼經第六云。佛在舍衛。放缽國長者有子名富那奇。后出家證阿羅漢。

【現代漢語翻譯】現代漢語譯本分問。因為看見盤子里有生的瓜果蔬菜，所以需要詢問。按照《隨相》中的說法，需要詢問是否已經過濾水。《僧祇律》中闡明了逸食（非時食）。關於長壽的方法，《金光明經》中說：『有兩種因緣可以使壽命延長，一是戒殺，二是佈施食物。』第六門的第一科在《四分律》中，放在後面恐怕會認為是因法而得。食物混雜了那些不正當的因緣。世俗流傳放在前面，是爲了讓當時的大眾先知道其中的含義，然後再接受食物，所以說沒有過失。雖然兩種說法都可行，但依照教義會更好。如果根據隨機應變，就不能固定不變。第二點中，誦經必須等待他人請求。現在世俗人家，有的家裡有喪事，僧人一起前往，勉強為其諷誦經文，沒有利益他人的心意，只是爲了齋飯的請求。重食（一日多餐）敗壞佛法，招致世俗的譏諷和嫌棄，有見識的人應該告誡。第三點中的第一科，《增一阿含經》中記載了持香迎接僧人的因緣，因為能夠傳遞資訊，所以稱為『佛使』。《賢愚經》中記載了行香的因緣。該經第七卷說：『佛告訴阿難，過去無量阿僧祇劫，閻浮提有一個大國，名叫波羅捺（Varanasi）。當時有一個人喜歡經營家業，特別喜愛金錢，勤勞地積聚財富。因此得到一個瓶子，在他家裡挖掘地窖藏起來。這樣勤勞地工作，得到了七個瓶子，全部埋藏起來。後來得了疾病而去世，變成一條毒蛇守護這些金瓶。這樣輾轉受形，經過一萬年。最後受生為蛇，厭惡之心忽然產生。看見有一個人順著道路經過，蛇呼喚他說：『我現在這裡有一個瓶子的金子，想要委託你供養僧人，做些功德。設定齋飯的時候，拿著一個阿先提（Asanti）（這裡翻譯為草籠）來取我。』那個人到了那天，揹著蛇，到了寺廟，放在眾僧面前。吃飯的時間到了，僧人停止行走站立。蛇讓那個人依次賦香（分配香）。眾僧吃完飯後，為蛇說法，蛇的歡喜心更加增長。帶著僧維那（寺院的管理者）到金子所在的地方，其餘六個瓶子的金子全部用來佈施給僧人。蛇命終后，生到忉利天（Trayastrimsa Heaven）。』佛告訴阿難：『當時背蛇的人就是我的前身。那條毒蛇就是現在的舍利弗（Sariputra）。』富那奇（Purna）也出自該經第六卷，說：『佛在舍衛城（Sravasti）。放缽國（Pakka）的長者有一個兒子名叫富那奇（Purna）。後來出家證得阿羅漢（Arhat）。』

【English Translation】 English version Separate questions. Because seeing raw fruits and vegetables in the tray, it is necessary to ask about it. According to the 'Following Appearances' (Svilaksana), it is necessary to ask whether the water has been filtered. The 'Sanghika' (Monastic Code) clarifies about 'illicit food' (eating at improper times). Regarding the method of longevity, the 'Suvarnaprabhasa Sutra' (Golden Light Sutra) says: 'There are two causes and conditions that can prolong life, one is not killing, and the other is giving food.' The first section of the sixth gate is in the 'Four-Part Vinaya' (Dharmaguptaka Vinaya), placing it later might lead to the assumption that it is obtained through the Dharma. Food is mixed with those improper causes and conditions. The worldly tradition of placing it earlier is to let the assembly know the meaning first, and then receive the food, so it is said to be without fault. Although both statements are feasible, it is better to follow the teachings. If based on adaptability, it cannot be fixed. In the second point, reciting scriptures must wait for others to request. Nowadays, in secular families, some have funerals, and monks go together, reluctantly chanting scriptures for them, without the intention of benefiting others, only for the sake of requesting a meal. Overeating (eating more than once a day) corrupts the Dharma, causing secular ridicule and disgust, and those with knowledge should warn against it. The first section of the third point, the 'Ekottara Agama' (Increasing by One Agama) records the cause and condition of holding incense to welcome monks, because it can transmit information, it is called 'Buddha's messenger'. The 'Damamuka-nidana Sutra' (Sutra of the Wise and Foolish) records the cause and condition of offering incense. The seventh volume of that sutra says: 'The Buddha told Ananda, in the past immeasurable asamkhya kalpas, in Jambudvipa (Earth) there was a great country named Varanasi (Benares). At that time, there was a person who liked to manage his family business, especially loved money, and diligently accumulated wealth. Therefore, he obtained a bottle, and dug a cellar in his house to hide it. Working diligently in this way, he obtained seven bottles, all buried. Later, he fell ill and died, and became a poisonous snake guarding these golden bottles. Transmigrating in this way, after ten thousand years. Finally, being born as a snake, a feeling of disgust suddenly arose. Seeing a person passing by along the road, the snake called out to him and said: 'I now have a bottle of gold here, and I want to entrust you to make offerings to the monks and do some merit. When setting up a vegetarian meal, bring an Asanti (here translated as a grass cage) to fetch me.' That person arrived on that day, carrying the snake on his back, and went to the temple, placing it in front of the monks. When the time for eating arrived, the monks stopped walking and stood still. The snake asked that person to distribute incense (assign incense) in order. After the monks finished eating, they spoke Dharma for the snake, and the snake's joy increased even more. He took the Sangha Vina (manager of the temple) to the place where the gold was located, and all the remaining six bottles of gold were used to make offerings to the monks. After the snake died, it was born in the Trayastrimsa Heaven (Heaven of Thirty-three). 'The Buddha told Ananda: 'The person who carried the snake at that time was my former body. That poisonous snake is now Sariputra.' Purna (Purnaka) also comes from the sixth volume of that sutra, saying: 'The Buddha was in Sravasti (Savatthi). The elder of Pakka (Pakkara) had a son named Purna (Punnaka). Later, he left home and attained Arhatship (Arahat).'

化兄羨那造旃檀堂請佛。各持香爐共登高樓。遙望祇桓燒香歸命唸佛及聖僧。香菸乘空至佛頂上。作一煙蓋。佛知即語神足比丘同往(前是行香緣后即迎僧緣)。次科初簡施主是非。僧護殘罪尼防重夷。五下次明比丘儀式。律論並據香片故有斯過。今時多以香菸熏手。則男女坐立準理俱通。三中唄即梵音。未見經文者上引諸緣。但直行香不云作唄。故下指諸文。止明開唄。意是存之。今亦罕用。咒愿中初科四分。令隨彼欲。欲即是機。應機說法實難。其任在乎有智。隨事觀量。僧祇選能。不必上座其在茲矣。乃至者隨有不能次第選下也。並得罪者合衆。吉羅制須學故。正示中初文初斥世訛。豎謂未冠之童稚。今但通目泛常小人以為凡豎。貴族謂豪富長者之人。鼎食鼎即盛食之器。卿大夫已上皆列鼎而食。令他傳誤謂之訛。強言妄悅謂之諂。今時讀疏現事昭然。故下引況。經法猶爾余何足言。次科亡人偈中上二句嘆無常。余並示來報。天獄世報。泥洹出世報。以今修善必獲善報故也。次生子偈上二句代歸依。七世即七佛。次四句舉喻。謂歸佛得護如親愛子。后二句旁資親屬。新舍者彼云。若入新舍設供者云。屋舍覆蔭施(謂造屋行施也)。所欲隨意得。吉祥賢善眾處中而受用。世有黠慧人乃知於此處清持戒梵行。修福設

【現代漢語翻譯】現代漢語譯本化兄羨那（化緣僧人名）建造旃檀堂（檀香木建造的佛堂）供奉佛像。眾人各自拿著香爐一同登上高樓，遙望祇桓（祇樹給孤獨園，佛陀常住的精舍）焚香，歸依佛、法、僧三寶。香菸騰空而上，在佛像頂上形成煙蓋。佛陀知道后，就告訴具有神足通的比丘一同前去（前面是行香的緣起，後面是迎接僧人的緣起）。接下來的一段首先簡要說明了施主（佈施者）的條件：僧人要避免犯殘罪（僧侶所犯的較輕罪行），尼姑要防止犯重夷（比丘尼所犯的重罪）。然後說明了比丘的儀式：依據律藏和論藏的記載，因為使用香片而有這樣的過失。現在大多用香菸熏手，那麼男女都可以坐立，都符合道理。『三中唄』指的是梵音唱誦。沒有看到相關的經文，上面引用的各種緣起，只是直接行香，沒有說要唱唄。所以下面指出各種經文，只是說明可以開始唱唄，意思是保留這種做法。現在也很少使用。咒愿（祈福）中，首先是四分律（佛教律藏之一）的規定，要隨順施主的心願。『欲』就是『機』，應機說法實在很難，這個責任在於有智慧的人，要根據具體情況來衡量。僧團要選拔有能力的人，不一定非要是上座（資歷高的僧人），關鍵在於能力。『乃至』表示如果不能按順序選拔，也可以選拔其他合適的人。『並得罪者合衆』，犯了吉羅罪（輕罪）的人要合衆懺悔，因為需要學習。在『正示』中，首先批評了世俗的錯誤觀念。『豎』指的是未成年的兒童，現在卻泛指普通的小人，稱為『凡豎』。『貴族』指的是豪富長者之人。『鼎食』，鼎是盛食物的器皿，卿大夫以上的人才能列鼎而食。把錯誤的說法傳播給他人，叫做『訛』。用虛假的言語來取悅他人，叫做『諂』。現在讀疏（註釋）的人，這些事情都非常明顯。所以下面引用這個例子來說明，經法也是如此，其他的就不用多說了。接下來是亡人偈（為亡者祈福的偈頌），前兩句讚歎世事無常，其餘的都說明了來世的果報：天道和地獄是世間的果報，泥洹（涅槃）是出世間的果報。因為今生修善，必定獲得善報。接下來是生子偈（為新生兒祈福的偈頌），前兩句是代替新生兒歸依三寶。『七世』指的是過去七佛。接下來的四句是舉例說明，說歸依佛能得到佛的護佑，就像父母親愛自己的孩子一樣。後面的兩句是順便為親屬祈福。『新舍者』，他們說，如果進入新房，設定供養，就說『屋舍覆蔭施』（指的是建造房屋的佈施）。所希望的都能隨意得到，吉祥賢善的人在這裡受用。世上有聰明智慧的人，才知道在這裡清凈持戒，修行梵行（清凈的行為），修福佈施。

【English Translation】 English version Brother Hua Xianna (name of a mendicant monk) built a Candana Hall (a Buddhist hall made of sandalwood) to enshrine Buddha statues. Each person held an incense burner and ascended the high building together, looking afar at Jetavana (Jetavana Anathapindika's Monastery, the monastery where the Buddha often resided), burning incense, taking refuge in the Buddha, Dharma, and Sangha. The smoke rose into the air, forming a smoke canopy above the Buddha statue. The Buddha, knowing this, told the Bhikshu with supernatural powers to go together (the former is the origin of offering incense, the latter is the origin of welcoming monks). The following section first briefly explains the conditions of the donor (the one who gives alms): monks should avoid committing residual offenses (minor offenses committed by monks), and nuns should prevent committing grave offenses (major offenses committed by Bhikkhunis). Then it explains the rituals of the Bhikshus: according to the records of the Vinaya and Abhidhamma, there were such faults because of using incense flakes. Now, most people use incense smoke to fumigate their hands, so both men and women can sit and stand, which is in accordance with reason. 『Three Middle Chants』 refers to chanting in Sanskrit. I have not seen the relevant scriptures. The various origins cited above only directly offer incense and do not say to chant. Therefore, the following points out various scriptures, only indicating that chanting can be started, meaning to preserve this practice. It is rarely used now. In the benediction (prayer for blessings), first, according to the rules of the Four-Part Vinaya (one of the Buddhist Vinayas), one should follow the wishes of the donor. 『Desire』 is 『opportunity』. It is really difficult to preach according to the opportunity. This responsibility lies with wise people, who should measure according to the specific situation. The Sangha should select capable people, not necessarily the senior monks, but the key is ability. 『Even』 means that if it is not possible to select in order, other suitable people can also be selected. 『And those who commit offenses should join the assembly』, those who have committed a Gilana offense (minor offense) should join the assembly to confess, because they need to learn. In the 『Correct Instruction』, first, the worldly misconceptions are criticized. 『Vertical』 refers to underage children, but now it generally refers to ordinary villains, called 『ordinary verticals』. 『Aristocrats』 refers to wealthy elders. 『Tripod food』, the tripod is a vessel for holding food, and only officials above the rank of Qing Daifu can eat with tripods. Spreading the wrong statement to others is called 『error』. Using false words to please others is called 『flattery』. Now, those who read the commentary, these things are very obvious. Therefore, the following quotes this example to illustrate that the scriptures are also like this, and there is no need to say more. Next is the verse for the deceased (a verse for praying for the deceased), the first two sentences praise the impermanence of the world, and the rest explain the retribution in the next life: the heavenly realm and hell are worldly retributions, and Nirvana is the transcendental retribution. Because of cultivating good deeds in this life, one will surely receive good retribution. Next is the verse for the birth of a child (a verse for praying for a newborn), the first two sentences are to take refuge in the Three Jewels on behalf of the newborn. 『Seven generations』 refers to the past seven Buddhas. The next four sentences are examples, saying that taking refuge in the Buddha can be protected by the Buddha, just like parents loving their children. The last two sentences are to pray for relatives and friends. 『New house』, they say, if you enter a new house and set up offerings, you say 『house covering alms』 (referring to the alms of building a house). Whatever you hope for can be obtained at will, and auspicious and virtuous people can enjoy it here. Wise people in the world know to keep the precepts purely here, practice pure conduct (pure behavior), cultivate blessings and give alms.

飯食。僧口咒愿故宅神常歡喜。善心生守護長夜于中住。若入聚落中及以曠野處。若晝若於夜天神常隨護。估客者彼云。諸方皆安隱。諸天吉祥應聞已心歡喜。所欲皆悉得。兩足者安隱。四足者安隱。去時得安隱。來時亦安隱。晝安夜亦安(謂人畜來去日夜皆平安)。諸天常護助諸伴常賢善。一切悉安隱。常健賢善好手足皆無病。舉體諸身份無有疾苦處。若有所欲者去得心所愿。取婦者應云。女人信持戒夫主亦復然。由是信心故能行修佈施。二人俱持戒修習正見行。歡樂共作福。諸天常隨喜。此業之果報如行不赍糧。出家者彼云。若出家人佈施應咒愿云。持缽家家乞。值瞋或遇喜。將適護其意。出家佈施難。僧下示制。三中長含偈詞即贊佈施。初二句贊其信。次二句美其仁。后二句示感報。可敬可事即指三寶。敬是內心。事即供養。五分愿詞。初一偈愿人畜俱安。后一偈愿所獲滿意。耕田下種喻今佈施。義下準誡據聖為法。要在隨宜。四辯義無礙辯法無礙辯詞無礙辯樂說無礙辯。對緣緣即機也。四中彼經第六云。昔舍衛城有長者猶次請僧。時舍利弗及摩訶羅至彼家。已當時估客獲寶歸家。又彼國王分賜聚落封與長者。又其妻生男故云諸慶大集。愿詞五句。初二句稱其慶集。寶字音誤。彼正作報。次二句嘆其行施。十力

即佛德。以唸佛故而營供養。后句咒愿。摩訶羅苦求者彼云。舍利弗咒愿已長者心喜。即以白㲲二張施之。摩訶羅惆悵因從求學。后時僧次得作上座。彼家入海失寶。婦遭官事兒復喪亡。而摩訶羅依上咒愿。長者聞已心懷忿恚即被驅打。(一)尋入王田胡麻地中。踏踐胡麻守者復加鞭打。(二)乃涉路前進值他刈麥𧂐時。彼俗法繞𧂐右旋則設飲食。左旋則為不吉。時乃左旋。麥主忿之。復加棒打言。何不右繞咒言多入。(三)又復前行逢有葬者。繞他冢壙咒言多入。喪主忿之復捉撾打。語云。汝見死者當愍之云。自今已后莫復如是。(四)又復前行見他嫁娶咒言。自今已后莫復如是。彼又忿怒復加笞打。乃曰。何不走避。(五)遂復狂走。值人捕雁觸他羅網。獵師嗔恚復打。乃曰。何不安徐匍匐而行。(六)遂依彼語遇浣衣者。見其肘行謂欲偷衣。復加棒打。(七)歸寺白佛。佛因誡眾。如文所云。後學臨文慎勿戲笑。當恥已無能急須進學。脫或汝為上座當如之何。往往播醜於人則後世摩訶羅矣。第七門受食中初科有二。初定前後。既並有出。隨用無在。辯意經者即安師所據。彼云。佛告阿難。從今已后嚫訖下食以此為常(嚫即咒愿說法)。次引愿詞。利兼財與事。樂通世出世。引此為式。余更隨機。次科初出所以有

【現代漢語翻譯】現代漢語譯本：即佛的功德（佛陀的德行）。因爲念佛的緣故而進行供養。后一句是咒愿。摩訶羅（Mahāro，人名）苦苦哀求，他們說。舍利弗（Śāriputra，佛陀十大弟子之一）咒愿完畢后，長者（富有的居士）心中歡喜，就用兩張白色的細毛布施給他。摩訶羅感到惆悵，因此跟隨他學習。後來僧團按照資歷讓他做了上座（寺院中資歷較高的僧人）。他家入海失去了寶物，妻子遭遇官司，兒子又喪亡。而摩訶羅依照之前的咒愿。長者聽了之後心中充滿憤怒，就把他驅趕毆打。（一）他於是進入國王的田地，在胡麻地裡行走，踐踏了胡麻，看守的人又加以鞭打。（二）於是他沿著道路前進，遇到別人收割麥子的時候。當地的風俗是繞著麥堆右旋就設定飲食，左旋就被認為是不吉利。當時他是左旋。麥子的主人很生氣，又加以棒打，說：『為什麼不右繞，咒語說得太多了？』（三）他又向前走，遇到有人埋葬死者，繞著墳墓唸咒語，說了很多。喪主很生氣，又抓住他毆打，說：『你見到死者應當憐憫，說：從今以後不要再這樣了。』（四）他又向前走，看見別人嫁女兒，唸咒語。『從今以後不要再這樣了。』他們又很生氣，又加以鞭打，說：『為什麼不走開躲避？』（五）於是他發狂地跑。遇到有人捕捉大雁，碰到了他的羅網。獵人很生氣，又打他，說：『為什麼不安穩地匍匐而行？』（六）於是他按照獵人的話去做，遇到一個在河邊洗衣服的人。那人看見他肘著地行走，以為他要偷衣服，又加以棒打。（七）他回到寺廟告訴佛陀。佛陀因此告誡大家。就像經文所說的那樣。後來的學習者閱讀經文時不要戲笑。應當羞愧自己沒有能力，要趕緊努力學習。如果你們做了上座，又該怎麼辦呢？常常把醜事傳播給別人，那麼後世就會像摩訶羅一樣了。第七門受食中，初科有二。初定前後。既並有出。隨用無在。辯意經者即安師所據。彼云。佛告阿難（Ānanda，佛陀十大弟子之一）。從今已后嚫訖下食以此為常（嚫即咒愿說法）。次引愿詞。利兼財與事。樂通世出世。引此為式。余更隨機。次科初出所以有

【English Translation】 English version: These are the Buddha's virtues (the virtues of the Buddha). Offerings are made because of reciting the Buddha's name. The following sentence is a blessing. Mahāro (name of a person) begged bitterly, they said. After Śāriputra (one of the ten great disciples of the Buddha) finished the blessing, the elder (wealthy layperson) was happy and gave him two pieces of white fine wool cloth. Mahāro felt melancholy, so he followed him to learn. Later, the Sangha (monastic community) made him the senior monk (a senior monk in the monastery) according to his seniority. His family lost treasures at sea, his wife encountered official affairs, and his son died. But Mahāro relied on the previous blessing. After the elder heard this, his heart was filled with anger, and he drove him away and beat him. (1) So he entered the king's field and walked in the sesame field, trampling the sesame, and the guard whipped him again. (2) So he went forward along the road and met someone harvesting wheat. The local custom was to set up food and drink if you circled the wheat stack to the right, and it was considered unlucky to circle to the left. At that time, he was circling to the left. The owner of the wheat was very angry and beat him with a stick again, saying: 'Why don't you circle to the right, saying too many spells?' (3) He went forward again and met someone burying the dead, chanting spells around the tomb, saying a lot. The owner of the funeral was very angry and grabbed him and beat him, saying: 'You should have compassion when you see the dead, saying: From now on, don't do this again.' (4) He went forward again and saw someone marrying off his daughter, chanting spells. 'From now on, don't do this again.' They were very angry again and whipped him again, saying: 'Why don't you go away and hide?' (5) So he ran madly. He met someone catching geese and touched his net. The hunter was very angry and beat him again, saying: 'Why don't you crawl slowly and steadily?' (6) So he did what the hunter said and met a person washing clothes by the river. The person saw him walking on his elbows, thinking he was going to steal clothes, and beat him with a stick again. (7) He returned to the temple and told the Buddha. The Buddha therefore warned everyone. Just like the scriptures say. Later learners should not laugh when reading the scriptures. You should be ashamed of your lack of ability and hurry to study hard. If you become a senior monk, what should you do? Often spreading ugly things to others, then future generations will be like Mahāro. In the seventh section on receiving food, the first section has two parts. First, determine the order. Since both are present, use them as needed. The Bian Yi Sutra is based on Master An's interpretation. It says: The Buddha told Ānanda (one of the ten great disciples of the Buddha): From now on, it will be customary to offer food after the blessing (blessing is chanting and preaching). Next, quote the words of the vow. Benefit includes both wealth and affairs. Happiness encompasses both worldly and transcendental matters. Use this as a model. The rest is up to you. The next section initially explains why it exists.

五。一效諸佛。由佛效佛而教弟子令相法故。糜即是粥。二防眾戒者或恐盤坐不穩而犯足食。或離諸非儀等。三凈衣者西天跣足盤坐則污衣故。食訖洗足方乃加趺。四異俗者必應彼俗食多盤坐。此方不然。五食易者便於事故。因下立製法。前卻卻即是后謂不齊並也。四豎謂跟著地指向上也。交謂左右互交過。翹即翹上一足。出生食中初文雖通前後理合在前。準寶云經乞食分四分。一與同梵行人。一與乞人。一與鬼神。一分自食。故知前出後方自食。次科引文中初引本緣。涅槃第十五云。佛游曠野聚落。有一鬼神即名曠野。純食血肉多殺眾生。復于其聚日食一人。佛為說法愚不受教。佛化身為大力鬼神。彼怖歸依。佛複本身。復為說法令受不殺戒。鬼白佛言。我及眷屬唯仰血肉以自存活。今已受戒當何資立。佛因垂敕如鈔所引。四分下次明總出。傳云者舊云。晉法猛游西國。傳。鬼廟即曠野神。或鬼子母。今多畫于門首。本為出食祭之。今人乃謂門神。訛替久矣。愛道下三示多少。此約別出為言。下引智論。鬼能變食。故不在多。恐費信施。次科初牒世事。依下引勸中含明亡者不必受享。入處即餓鬼居處之名。前若字下宜加為字助之。雜含勸營福。言廣明者彼云。有一梵志白佛。我有親族命終。欲為設食。彼得食不。佛

【現代漢語翻譯】現代漢語譯本五、傚法諸佛。因為佛傚法佛，從而教導弟子遵循佛法。糜，也就是粥。二、防護眾戒，或許因為盤腿坐不穩而觸犯了用腳取食物的禁忌，或者遠離各種不合儀軌的行為等。三、保持衣服潔凈，因為在西天赤腳盤腿而坐容易弄髒衣服。所以吃完飯後要洗腳才能盤腿。四、風俗不同，（因為）他們那裡的人習慣吃很多東西並且盤腿而坐，而我們這裡不是這樣。五、容易食用，爲了方便行事。因此制定了（關於食物的）規定。『前卻卻即是后』，意思是說不整齊地並列。『四豎』是指（手指）著地並向上指。『交』是指左右（腳）互相交疊。『翹』是指翹起一隻腳。在出生食中，前面的文字雖然前後都適用，但從道理上講應該放在前面。根據《寶云經》，乞食所得的食物分為四份：一份給同修梵行的人，一份給乞丐，一份給鬼神，一份自己食用。因此可知先拿出食物供養，然後自己才能食用。接下來的部分引用了經文，首先引用了本緣故事。《涅槃經》第十五卷說：佛在曠野聚落游化時，有一個鬼神名叫曠野（Kuangye）（地名，也是鬼神名），只吃血肉，殺害了很多眾生，並且每天吃掉聚落中的一個人。佛為他說法，但他愚昧不接受教誨。佛化身為大力鬼神，他感到害怕而歸依。佛恢復了本來的身形，再次為他說法，使他接受了不殺戒。鬼對佛說：『我和我的眷屬只能依靠血肉來維持生存，現在已經受了戒，該依靠什麼來生活呢？』佛因此垂示（解決辦法），就像鈔本所引用的那樣。『四分』下面說明了總的拿出（食物）。傳云（Chuan Yun）（人名），舊時記載晉朝的法猛（Fa Meng）（人名）遊歷西國，說鬼廟就是曠野神，或者是鬼子母（Guizimu）（鬼神名）。現在大多畫在門上，本來是爲了拿出食物祭祀他們，現在人們卻說是門神，訛傳很久了。『愛道』下面三句說明了（出食的）多少。這是就特別拿出（食物）來說的。下面引用《智度論》，鬼能變化食物，所以不在於多，以免浪費信徒的供養。接下來的部分首先陳述世俗的事情。『依』下面引用（經文）勸導，其中包含說明亡者不一定能享受到供養。『入處』是餓鬼居住的地方的名稱。『前若字』下面應該加上『為』字來輔助語氣。《雜阿含經》勸導人們廣修福德。『言廣明者』，經中說：有一個婆羅門來拜見佛陀，說：『我有一個親族去世了，想為他設食，他能吃到嗎？』佛陀（回答）說：

【English Translation】 English version V. Emulating all Buddhas. Because Buddhas emulate Buddhas, thereby teaching disciples to follow the Dharma. Mi is, in other words, congee. II. Guarding against precepts, perhaps due to unstable cross-legged sitting, one might violate the taboo of using feet to take food, or avoid various inappropriate behaviors, etc. III. Keeping clothes clean, because in the Western Regions, sitting barefoot in a cross-legged position easily soils clothes. Therefore, one must wash their feet after eating before sitting cross-legged. IV. Different customs, (because) people there are accustomed to eating a lot and sitting cross-legged, which is not the case here. V. Easy to eat, for the sake of convenience. Therefore, regulations (regarding food) were established. 'Qian que que ji shi hou' means arranging them unevenly side by side. 'Si shu' refers to (fingers) pointing to the ground and upwards. 'Jiao' refers to the left and right (feet) crossing each other. 'Qiao' refers to raising one foot. In the offering of nascent food, although the preceding text applies both before and after, it should logically be placed before. According to the Bao Yun Jing (Ratnamegha Sutra), food obtained through begging is divided into four portions: one for fellow practitioners of pure conduct, one for beggars, one for ghosts and spirits, and one for oneself. Therefore, it is known that one first offers the food and then eats it oneself. The following section quotes scriptures, first citing the original story. The fifteenth volume of the Nirvana Sutra says: When the Buddha was wandering in the wilderness settlements, there was a ghost spirit named Kuangye (Kuangye) (place name, also the name of a ghost spirit) who only ate flesh and blood, killing many sentient beings, and eating one person from the settlement every day. The Buddha preached to him, but he was ignorant and did not accept the teachings. The Buddha transformed into a powerful ghost spirit, and he became frightened and took refuge. The Buddha reverted to his original form and preached to him again, causing him to accept the precept of not killing. The ghost said to the Buddha: 'My family and I can only rely on flesh and blood to sustain our lives. Now that we have taken the precept, what shall we rely on to live?' The Buddha therefore gave instructions (solutions), as cited in the commentary. 'Four portions' below explains the total offering (of food). Chuan Yun (Chuan Yun) (person's name), old records state that Fa Meng (Fa Meng) (person's name) of the Jin Dynasty traveled to the Western Regions and said that the ghost temple is the Kuangye spirit, or Guizimu (Guizimu) (name of a ghost spirit). Now they are mostly painted on doors, originally to offer food to them, but now people say they are door gods, a long-standing misinterpretation. The three sentences below 'Aidao' explain the amount (of food offered). This is in terms of specifically taking out (food). The Mahaprajnaparamita Sastra is quoted below, ghosts can transform food, so it does not matter if it is much, so as not to waste the offerings of believers. The following section first states worldly affairs. 'Yi' below quotes (scriptures) to advise, which includes explaining that the deceased may not necessarily enjoy the offerings. 'Ruchu' is the name of the place where hungry ghosts reside. The word 'wei' should be added after 'qian ruo zi' to assist the tone. The Samyutta Agama advises people to cultivate extensive merit. 'Yan guang ming zhe', the sutra says: There was a Brahmin who came to see the Buddha and said: 'I have a relative who has passed away, and I want to set up food for him. Can he eat it?' The Buddha (replied) said:

言。餓鬼趣中有一處。名為入處餓鬼即得。余處不得。以各有食故。不生入處謂生余趣者。自得功德謂由施心力故任運冥資持。戒即五戒。但得人身。且據近報顯須施福。譬喻經彼因目連見已問佛。佛答如鈔。顯知。施福冥拔幽靈。但可修崇。不勞祭祀。三中以鬼有通力變少為多此明施生不必多也。雜法中初科僧祇初令顧比座。若下次預擬受食。第三人即已上兩座。四分令上座觀食均等不許偏饒。仍引經示半果。經出雜含中。彼說。育王以十萬億金施。唯四億未滿。諸臣白太子。即敕禁斷。乃至手中有半阿摩勒果。育王悲嘆。即以此果呼侍人送雞雀寺。令陳意云。阿育王問訊諸大聖眾。此是最後佈施。哀愍我故納受此施。時彼上座即令研著羹中。一切皆得周遍。作是事已即便命終。次科四分明制緣。僧祇示開通。十誦會名。等供約賦遍。等得約受足。等即是同。隨意即任啖。五分結犯文明尼犯。下眾小罪僧應準同。十誦別緣待得遍句絕。三中五分教受食之儀。僧祇示進啖之法。回食謂口中迴轉。增一勸俗行食。王臣執務西土常儀。此方梁武躬自行。益降尊重法今古無之。自余凡庶未足自重。四中四分明人等。二部即二眾。則五眾俱沾。前僧后尼據日早也。次引經文勸食等。具云梵摩難國王經。失譯。僧跋謂令食均一味

。與前等供不同。五中僧祇初教護手。彼國用手摶食。此土餅果亦多用手。飲下次教護器。飲器即飲湯水者。口處瀉者此約多人共用。欲與下座故蕩令凈食。上下三明警眾。四分。初明不得食者。謂行食有遺。不得自索失大度故。若有下次明摒拾遺物。毗奈耶教食時取缽。六中十誦離振手食。僧祇離嚼飯作聲。𠽢㗱即聲之貌。毗奈耶縮鼻者或食時縮鼻。或吸飲如縮鼻聲。五分。初離手把散飯食。益下次開含食語。續引僧祇別示開制。四分。開遺落食。善見開缽水棄白衣舍。以無飯故。第八僧祇初制相待。唯據上座。狼䟺彼獸性暴取喻急速。䟺字補蓋反。或作狽。又下次明餘食。恐謂僧余不應與俗。準此明開寺中應閉。次科經中行水謂別器盛貯。以備食時滌手。食訖澡漱。不同今時灑手而已。仍引雜含證用澡漱。九中初科達嚫。大嚫梵言少異。亦云檀嚫。此翻財施。謂報施之法名曰達嚫。文約施衣。準應不局(世謂以財[打-丁+親]食故名嚫者不識華梵又召說法為施財者並非)。問。為召施物為目說法。答。據名召物。今謂行施之時必為說法。因名說法以為達嚫。準理具云達嚫說法。事義方全。問。此與咒愿何別。答。約事似同。究義須別。咒愿則別陳所為。達嚫則通為說法。今或營齋。事須雙用。次科初引緣起。一

令生疑。二令起謗。檀越亦云檀那。並訛略也。義凈三藏云。具云陀那缽底。此翻施主。佛下次引佛制。註文指上。即若為利故施等偈。說時余聽去者有緣須往無緣應住。三中四益。前二利己。后二利他。四中契經修多羅華梵各出。種種義者令隨機而舉。開撮文者不必盡誦也。五中五分簡德。初引緣。破戒無行。邪見無慧。根不具無威儀。惡人得勢謂假此興謗。佛下立制。伽論選能。文明誦唄。例準說法必取堪能。六中初標律偈。增一下引解。初句即身口二業。次句心業。三是正慧。四即正信。七中初斥世。若下次勸說。準五分者即咒愿中引云。四足汝安隱等。華侈謂綺飾之詞。侈尺紙。反奢也。十中八人即留兩眾。余開前去。同上有緣。貧道亦云乏道。皆謙收之稱。今僧受齋但知飽食接嚫而已。律儀法度無一可觀。將何發彼善心。消他信施悲失。次科引經。佛在說法令后仿之。晡即申時。◎

◎釋導俗篇

導謂能化之法。俗即所化之機。以法接機必遵正教。備舒軌度故曰化方。來意中初科前四句通標。影逐形生。響由聲發。形影聲響不可相離故取喻焉。形別可解。言法別者或約戒釋。或約福智二分釋。或可世出世教製法不同。所趣同者謂道修解脫因。俗結解脫緣。行分遲速求脫不殊。或可同歸三寶。共

【現代漢語翻譯】令人生疑，二令人生誹謗。檀越（Dàn yuè，施主，給予者）也寫作檀那（Dàn nà），都是訛誤省略的說法。義凈三藏（Yì jìng sānzàng）說，完整地說是陀那缽底（Tuó nà bō dǐ），翻譯成施主（shī zhǔ，給予者）。佛（Fó）下面引用佛制，註文指向上文，即『若為利故施』等偈。說的時候，有緣分的就去，沒有緣分的就留下。三中四益，前二利己，后二利他。四中契經（qì jīng，佛經）、修多羅（xiū duō luó，經）、華梵（huá fàn，梵文）各出，種種義者，隨機應變。開撮文者，不必全部背誦。五中五分簡德，初引緣，破戒無行，邪見無慧，根不具無威儀。惡人得勢，說假借此來興謗。佛（Fó）下面立制，伽論（qié lún，僧團）選擇有能力的人，文明誦唄（sòng bài，唱誦），例如說法必須選取堪能的人。六中初標律偈，增一下引用解釋，初句指身口二業，次句指心業，三是正慧，四即正信。七中初斥責世俗，若下面勸說，按照五分，即咒愿中引用說，『四足汝安隱』等。華侈指綺麗裝飾的詞語，侈（chǐ）與奢（shē）相反。十中八人即留下兩眾，其餘的可以離開，同上有緣。貧道（pín dào）也寫作乏道（fá dào），都是謙虛的說法。現在僧人接受齋飯，只知道吃飽，接受供養而已，律儀法度沒有一樣值得觀看，將如何啓發他們的善心，消除他們的信施，可悲可嘆。其次科引用經文，佛（Fó）在說法，讓後人效仿。晡（bū）即申時。 ◎釋導俗篇導，指能夠教化的方法。俗，指被教化的對象。以法接機，必須遵循正教，完備地展示規範，所以叫做化方。來意中，初科前四句通標。影子隨著形體產生，響聲由聲音發出，形影聲響不可分離，所以取來比喻。形體的區別可以理解，說法的區別，或者從戒律解釋，或者從福智二分解釋，或者世俗和出世的教製法不同。所追求的相同，指道修解脫因，俗結解脫緣，行分遲速，求脫沒有區別。或者可以一同歸於三寶，共同...

【English Translation】 Causes doubt. Two, causes slander. Dānapati (檀越, benefactor) is also written as Dāna (檀那), both are corrupted and abbreviated terms. The Tripitaka Master Yijing (義凈三藏) said, the complete term is Dānapati (陀那缽底), which translates to 'giver' or 'benefactor'. Buddha (佛) below quotes the Buddha's rules, the commentary points to the above, namely the verses such as 'If giving is for the sake of gain'. When speaking, those with affinity should go, those without affinity should stay. Among the three, there are four benefits, the first two benefit oneself, the latter two benefit others. Among the four, Sutra (契經), Sutra (修多羅), Sanskrit (華梵) each emerge, with various meanings, to be presented according to the situation. Those who open and extract the text do not need to recite everything. Among the five, the five aspects simplify virtue, initially citing conditions, breaking precepts without practice, wrong views without wisdom, incomplete faculties without dignity. Evil people gain power, claiming to use this to incite slander. Buddha (佛) below establishes rules, the Sangha (伽論) selects capable individuals, civilized chanting, for example, Dharma talks must select capable individuals. Among the six, initially marking the Vinaya verses, adding one below cites explanation, the first sentence refers to the two karmas of body and speech, the next sentence refers to mental karma, the third is right wisdom, the fourth is right faith. Among the seven, initially rebuking the world, if below, encouraging speaking, according to the five aspects, namely quoting in the blessing, saying, 'May your four limbs be peaceful' etc. Extravagance refers to ornate and decorative words, extravagance (侈) is the opposite of luxury (奢). Among the ten, eight people namely leave the two assemblies, the rest can leave, same as above, with affinity. Poor monk (貧道) is also written as lacking the Way (乏道), both are humble terms. Now monks receive vegetarian meals, only knowing to eat their fill, accepting offerings, the rules of discipline have nothing worth watching, how will they inspire their good hearts, eliminate their faith and offerings, it is sad and regrettable. Next section cites scripture, Buddha (佛) is giving Dharma talks, allowing later generations to imitate. Bū (晡) is the time of Shen. ◎ Explanation of Guiding the Laity 'Guiding' refers to the method of being able to transform. 'Laity' refers to the object being transformed. To connect with the opportunity through the Dharma, one must follow the correct teachings, fully display the norms, therefore it is called the method of transformation. In the intention of coming, the first four sentences of the initial section generally mark. Shadows are produced following the form, sounds are emitted from the voice, form, shadow, sound cannot be separated, therefore they are taken as metaphors. The difference in form can be understood, the difference in Dharma, either explained from precepts, or explained from the two aspects of merit and wisdom, or the worldly and world-transcending teachings and systems are different. The same pursuit refers to the cause of liberation through the cultivation of the Way, the laity forms the conditions for liberation, the speed of practice differs, the pursuit of liberation is not different. Or they can all return to the Three Jewels, together...

弘正化而為所趣。頗合下文。是故下廣釋。初釋相資。前四句明道假俗資。附謂親附。后二句明俗須道濟。故下次釋所趣。初句是佛寶。下二句即法僧二寶。住持一句通貫上下。僧徒滅者僧宗行缺即為滅矣。次科中初敘妄作。澆末是時。寡識是人。明律謂有解。知時謂有智。言從喉出。事任心裁。不稽典教。故出喉心。所下彰過失。事任於心故非法。言出於喉故訛濫。皆由等者推妄所以。方寸謂心智。故下引證。初二句謂隨流俗。次二句謗法。下二句造業廣生。邪見謂展轉壞他。分章中箴謂規誡。大分三章。前二教道對俗所行。后一教俗令僧傳告。說法儀中初科初勸俗護法。以佛贊故。經云。若有人能護持法當知是人乃是十方諸佛大檀越也。又下誡道受施。初示誡葶藶子喻其至少。次釋破相。后示惡名。滓謂不清凈。曲即不正直。幻謂無真實。賊謂侵奪妄損信施。醉謂神性昏迷。旃陀羅謂能害人慧命。指如三十一。今見二十八。二中初開撮要。不得下制非法。有六種。二人同座尊無二故。復喧亂故。相諍謂對較勝負。互求長短謂掩長拾短。逼切謂詰難不能合唄。無所辨故。歌聲過失如文自列。五過初后損已。余並損他。若說下三開略說。雖依次請亦須選能。智論云。少德無智慧不應處高座。如豺見師子竄伏不敢出。大

【現代漢語翻譯】現代漢語譯本弘揚正法以適應眾生的根器。這與下文相呼應，因此下面廣泛地解釋。首先解釋相互資助的關係。前四句說明佛道藉助世俗的資助，『附』是指親近依附。后兩句說明世俗需要佛法的救濟。因此，『故』字之後解釋所適應的根器。第一句是佛寶。下面兩句是法寶和僧寶。『住持』一句貫穿上下。『僧徒滅』是指僧團的宗風和修行缺失，就等於滅亡了。下一個科判中，首先敘述虛妄的行為。『澆末』是指時代。『寡識』是指人。『明律』是指有見解的人。『知時』是指有智慧的人。『言從喉出』，事情由心裁決，不考察經典教義，所以說是從喉嚨和心中出來的。『所』字之後彰顯過失。事情由心裁決所以不合法，言語出于喉嚨所以訛誤氾濫。都是因為『等』字推究虛妄的原因。『方寸』是指心智。因此下面引用經文來證明。前兩句是說隨順流俗，接著兩句是誹謗佛法，下面兩句是造業廣泛產生。『邪見』是指輾轉破壞他人。分章中，『箴』是指規勸。大體分為三章。前兩章教導佛道如何對待世俗的行為，后一章教導世俗讓僧人傳告。說法儀中，第一個科判首先勸導世俗護持佛法。因為佛讚歎的緣故。《經》中說：『如果有人能夠護持佛法，應當知道這個人就是十方諸佛的大檀越。』又下面告誡僧人接受施捨。首先用葶藶子來比喻其微少。其次解釋破除表相。然後揭示惡名。『滓』是指不清凈。『曲』是指不正直。『幻』是指沒有真實。『賊』是指侵奪虛妄損害信徒的佈施。『醉』是指神性昏迷。『旃陀羅』（Candala）是指能夠損害他人慧命的人。指如三十一，現在看到二十八。第二部分中，首先開始概括要點。『不得』之後禁止非法行為，有六種：兩個人同座，因為尊貴沒有第二的緣故。又因為喧譁擾亂的緣故。『相諍』是指對較勝負。『互求長短』是指掩蓋優點揭露缺點。『逼切』是指詰難不能合唄，因為無所適從的緣故。歌聲的過失如文中所列。五種過失中，最初和最後損害自己，其餘都損害他人。『若說』之後，三次開示略說。即使按照次序邀請，也必須選擇有能力的人。《智論》（Mahaprajnaparamita-sastra）中說：『少德無智慧的人不應該處在高座。』如同豺狼見到獅子，會竄伏不敢出來。大

【English Translation】 English version To transform and edify according to what appeals to them (弘正化而為所趣). This corresponds well with the following text, hence the extensive explanation below. First, explain the mutual support (釋相資). The first four lines clarify that the Buddha's path relies on secular support; 'attachment' (附) refers to close adherence. The latter two lines clarify that the secular world needs the salvation of the Buddha's path. Therefore, the word 'hence' (故) then explains what appeals to them. The first line refers to the Jewel of the Buddha (佛寶). The following two lines refer to the Jewels of the Dharma (法寶) and the Sangha (僧寶). The phrase 'upholding' (住持) runs through both above and below. 'The Sangha perishes' (僧徒滅) means that the Sangha's doctrines and practices are lacking, which is equivalent to perishing. In the next section, first narrate the false actions. 'Decaying end' (澆末) refers to the era. 'Few knowledgeable' (寡識) refers to the people. 'Understanding the precepts' (明律) refers to those with insight. 'Knowing the times' (知時) refers to those with wisdom. 'Words come from the throat' (言從喉出), matters are decided by the mind, without examining the canonical teachings, hence it is said to come from the throat and the mind. After the word 'what' (所), highlight the faults. Matters are decided by the mind, so it is unlawful; words come from the throat, so they are erroneous and rampant. All are due to the word 'etc.' (等), investigating the reasons for falsehood. 'Square inch' (方寸) refers to the mind's wisdom. Therefore, the following quotes scriptures to prove it. The first two lines refer to following the vulgar customs; the next two lines are slandering the Dharma; the following two lines are creating karma extensively. 'Wrong views' (邪見) refers to turning around and destroying others. In the chapter division, 'admonition' (箴) refers to exhortation. Broadly divided into three chapters. The first two chapters teach how the Buddha's path should treat secular actions; the last chapter teaches the secular world to let the Sangha propagate. In the Dharma-speaking ceremony, the first section first exhorts the secular world to protect the Dharma. Because the Buddha praises it. The Sutra says: 'If someone can protect and uphold the Dharma, it should be known that this person is a great benefactor of all Buddhas in the ten directions.' Also, below, admonish the Sangha to receive offerings. First, use the mustard seed to compare its smallness. Second, explain breaking the appearance. Then reveal the evil name. 'Dregs' (滓) refers to uncleanness. 'Crooked' (曲) refers to dishonesty. 'Illusion' (幻) refers to no reality. 'Thief' (賊) refers to encroaching and falsely harming the offerings of believers. 'Drunk' (醉) refers to the spirit being confused. 'Candala' (旃陀羅) refers to someone who can harm others' wisdom-life. Refers to like thirty-one, now see twenty-eight. In the second part, first begin to summarize the key points. After 'must not' (不得), prohibit illegal actions, there are six kinds: two people sitting together, because nobility has no second reason. Also because of the noise and disturbance. 'Arguing' (相諍) refers to comparing and competing for victory. 'Seeking each other's strengths and weaknesses' (互求長短) refers to covering up strengths and exposing weaknesses. 'Pressing' (逼切) refers to questioning and being unable to harmonize the chanting, because there is nothing to follow. The faults of singing are listed in the text. Among the five faults, the first and last harm oneself, the rest all harm others. After 'if speaking' (若說), three times reveal a brief explanation. Even if invited in order, one must choose capable people. The Mahaprajnaparamita-sastra (智論) says: 'People with little virtue and no wisdom should not be in a high seat.' Like a jackal seeing a lion, it will cower and dare not come out. Great

智無所畏。應處師子座。譬如師子吼眾獸皆怖畏。必為他請。準此自量。當須無畏勿令竄伏。夜下明設座。或是逼夜不暇陳設。故開隨坐。三中六法。初禮三寶。二升高座。三打磬靜眾(今多打木)。四讚唄(文是自作今並他作聲絕秉爐說偈祈請等)。五正說。六觀機進止。問聽如法樂聞應說(文中不明下座今加續之)。七說竟迴向八復作讚唄。九下座禮辭。僧傳云。周僧妙每講下座。必合掌懺悔云。佛意難知豈凡夫所測。今所說者傳受先師。未敢專輒乞大眾。於斯法義若是若非佈施歡喜。最初鳴鐘集眾。總為十法。今時講導宜依此式。四中五節並以又字間之。初明量眾取解為先。五分即五分法身。論自解云。深法者謂戒定慧解脫解脫知見(有云五陰非也)。深即出世法。淺即世間法。惡說者成論謂之綺語是也。二明解音義。男女音者以男女性乖事業乃異。隨其品類言相須分。差互混同不名善說。三教用心。前明遠離三心。貪縱慢也。若為名聞利養眷屬皆是貪心。下明成就四心。慈謂愍彼未悟。喜即令眾心安。利益謂使他開解。不動謂達法本空無舍著。故般若云。云何為人演說如如不動。一切有為法如夢幻泡影。如露亦如電。應作如是觀。又法華云。大慈悲為室(對今慈喜)。柔和忍辱衣(利益)。諸法空為座(不動

【現代漢語翻譯】現代漢語譯本智無所畏（智慧無所畏懼）。應處師子座（應坐在獅子座上）。譬如師子吼眾獸皆怖畏（譬如獅子吼叫，所有野獸都感到恐懼）。必為他請（一定是應他人之邀請）。準此自量（據此衡量自己）。當須無畏勿令竄伏（應當無所畏懼，不要退縮）。夜下明設座（夜晚時分，在明亮的地方設定座位）。或是逼夜不暇陳設（或許是時間緊迫，來不及陳設），故開隨坐（所以允許隨意就座）。三中六法（三種情況下的六種做法）。初禮三寶（首先禮敬佛、法、僧三寶）。二升高座（第二步是登上法座）。三打磬靜眾（第三步是敲擊磬，使大眾安靜下來，現在多用敲木魚）。四讚唄（第四步是讚頌，文辭可以是自己創作，現在多用他人創作的，聲音停止后，手持香爐，誦唸偈頌，祈請等）。五正說（第五步是正式說法）。六觀機進止（第六步是觀察聽眾的根機，決定說法的深淺和長短）。問聽如法樂聞應說（提問和聽講都要如法，樂於聽聞應該宣說的內容，文中沒有明確說明下座的禮儀，現在補充）。七說竟迴向（說法完畢後進行迴向）。八復作讚唄（再次進行讚頌）。九下座禮辭（下座後行禮告辭）。僧傳云（僧傳中記載），周僧妙每講下座（周朝的僧人妙，每次講經下座后），必合掌懺悔云（必定合掌懺悔說），『佛意難知豈凡夫所測（佛的意圖難以理解，豈是凡夫所能揣測的）。今所說者傳受先師（現在所說的，都是傳承自先師）。未敢專輒乞大眾（不敢擅自做主，懇請大眾）。於斯法義若是若非佈施歡喜（對於這些佛法的意義，無論是對是錯，都請佈施歡喜心）。』最初鳴鐘集眾（最初敲鐘集合大眾）。總為十法（總共是十種做法）。今時講導宜依此式（現在講經說法，應該依照這個模式）。四中五節（四種情況下的五種環節），並以又字間之（用『又』字來分隔）。初明量眾取解為先（首先要了解聽眾的程度，以理解為先）。五分即五分法身（五分指的是五分法身）。論自解云（論中自己解釋說），深法者謂戒定慧解脫解脫知見（深刻的佛法指的是戒、定、慧、解脫、解脫知見，有人說是五陰，這是不對的）。深即出世法（深刻的是出世間的佛法）。淺即世間法（淺顯的是世間的佛法）。惡說者成論謂之綺語是也（不好的說法，成論中稱之為綺語）。二明解音義（第二是明白聲音和意義）。男女音者以男女性乖事業乃異（男女的聲音不同，因為男女的性質不同，事業也不同）。隨其品類言相須分（根據他們的類別，言語也需要區分）。差互混同不名善說（差別混淆，不能稱之為好的說法）。三教用心（第三是教導用心）。前明遠離三心（前面說明要遠離三種心），貪縱慢也（貪婪、放縱、傲慢）。若為名聞利養眷屬皆是貪心（如果爲了名聲、利益、供養、眷屬，都是貪心）。下明成就四心（下面說明要成就四種心）。慈謂愍彼未悟（慈是指憐憫那些沒有覺悟的人）。喜即令眾心安（喜是指讓大眾內心安寧）。利益謂使他開解（利益是指使他人開悟理解）。不動謂達法本空無舍著（不動是指通達法的本質是空性，沒有執著）。故般若云（所以《般若經》說），云何為人演說如如不動（如何為人演說如如不動的真理）。一切有為法如夢幻泡影（一切有為法都像夢幻泡影）。如露亦如電（像露水也像閃電）。應作如是觀（應該這樣觀察）。又法華云（《法華經》又說），大慈悲為室（以大慈悲為房屋，對應現在的慈喜）。柔和忍辱衣（以柔和忍辱為衣服，對應利益）。諸法空為座（以諸法空性為座位，對應不動）。

【English Translation】 English version Fearlessness of Wisdom. One should occupy a lion's seat (Simhasana). Just as a lion's roar frightens all beasts, one must be invited by others. Based on this, measure oneself. One must be fearless and not retreat. At night, set up a bright seat. Or, if pressed for time at night and unable to prepare, allow people to sit as they please. Six practices in three situations. First, pay homage to the Three Jewels (Buddha, Dharma, Sangha). Second, ascend the high seat (Dharma seat). Third, strike the chime to quiet the assembly (nowadays, often a wooden fish is used). Fourth, chant praises (the text may be self-composed, but now often others' works are used; after the sound ceases, hold the incense burner, recite verses, and make requests, etc.). Fifth, give the proper discourse. Sixth, observe the audience's capacity and adjust the discourse accordingly. Questions and listening should be in accordance with the Dharma, and one should be happy to hear what should be said (the text does not explicitly mention the etiquette for descending the seat, so it is added now). Seventh, after the discourse, dedicate the merit. Eighth, chant praises again. Ninth, descend the seat and bid farewell. The Sangha tradition says that Zhou monk Miao always repented with palms together after descending from the seat, saying, 'The Buddha's intention is difficult to know; how can ordinary people fathom it? What I have said now is transmitted from my former teacher. I dare not act presumptuously and ask the assembly to bestow joy upon this Dharma meaning, whether it is right or wrong.' Initially, the bell is rung to gather the assembly. In total, there are ten practices. Nowadays, when giving lectures, one should follow this model. Five sections in four situations, separated by the word 'also'. First, understand the audience's capacity, with understanding as the priority. The five divisions refer to the fivefold Dharmakaya (Dharma body). The treatise explains itself, saying that profound Dharma refers to precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation (some say it refers to the five skandhas, which is incorrect). Profound refers to the Dharma of transcending the world. Shallow refers to the Dharma of the world. Evil speech is what the Cheng Lun (Tattvasiddhi Shastra) calls frivolous speech. Second, understand the meaning of sounds. The sounds of men and women differ because the natures of men and women are different, and their activities are also different. According to their categories, speech must be distinguished. Mixing them up is not called good speech. Third, teach how to use the mind. The previous section explained how to stay away from three minds: greed, indulgence, and arrogance. If it is for fame, gain, offerings, or relatives, it is all greed. The following section explains how to achieve four minds. Loving-kindness means having compassion for those who have not awakened. Joy means bringing peace to the minds of the assembly. Benefit means enabling others to awaken and understand. Immovability means understanding that the essence of Dharma is emptiness, without attachment. Therefore, the Prajna Sutra says, 'How does one explain suchness and immovability to others? All conditioned dharmas are like dreams, illusions, bubbles, and shadows. Like dew and lightning, one should contemplate them in this way.' Also, the Lotus Sutra says, 'Great loving-kindness is the room (corresponding to present loving-kindness and joy). Gentle forbearance is the clothing (corresponding to benefit). The emptiness of all dharmas is the seat (corresponding to immovability).'

)。能如是者始可說法。炫學矜能俱為謗佛。四教安詳。怖心五過。不怖反之。五令警眾說厭患法。不令著世故。五中初誡貪利。徒眾效師從上所好。今時濫竊貪利多求聚首為非。後生倣傚傷毀佛法。自壞壞他。楊子所謂模不模。范不范。為不少矣。悲哉。次釋三眾。初雖持戒由心為利與破戒同住故云雜也。二既少欲應不貪利。但是根鈍不教餘人故云愚癡。三不染利養復善戒相糾舉自他故云清凈。云何下釋上善知戒相有四。一知重。二知輕。三非律不證。四是律應證文中第釋。知輕中且舉次篇諫戒攝下威儀。雜相無不通達。非律中略舉不凈。自余非法例皆擯舉。獨不隨流以非為是故云不證。是律中遠惡忻善如法而說。一字即律字以律訓法。總含大小開遮重輕。故雖博通指歸一字。若下明緣開犯遮。非處謂淫酒屠宰之家。此謂出家菩薩在塵不染可得行之。聲聞自攝恐遭欲染。故制不為如上三眾。今時尚無愚雜況清凈耶。僧宗覆滅。佛法安寄嗚呼。六中雜含初示攝眾限齊。恐其更多難於訓誨。無益及他。必力能博濟。不在言限故。古之高僧千徒匝座。當量才力更審自心。勿貪眷屬以圖聲望。此乃畜因終當自墜。佛下次明非問不答。問命終者謂問死時近遠。問無所益故云徒勞。夫下似止問之詞。十二緣者無明及行過去因也。

識名色六入觸受現在果也。愛取有未來因也。生及老死未來果也。三世因果生死相續從緣故空。知生虛妄死復何有。達妄修真得脫生死故云度此也。僧祇明道俗違犯。彼因比丘與白衣行非。比丘比丘尼犯夷。白衣無戒不犯故曰知如之何。以無名相莫測來報。意彰復重令誡俗流。七中為利說法即是邪命。無貪不犯者貪心難識。幸勿自欺。八中入他房者謂入師房請問之法。外彈指者警內令知也。正念住者無餘想也。次問經者即正問時法。下床問者從座起故。不念外緣須諦受故。設解作禮謝開示故。反向出戶不背師故。九中初科母論撮要同前四分。此委引本緣以彰開意。十二部者一契經二重頌三授記四諷誦五無問自說六因緣七譬喻八本事九本生十方廣十一未曾有十二論義。三藏教法不出十二類。亦名十二分教。撰音選。要言謂合機堪用。妙辭即顯白易解。次科涅槃誡令重法。八緣不說。非時謂不當說如眾學所制。非國謂不信樂處。自嘆謂稱已所能。隨處不臨眾升座等。滅佛法順己愚情違反正教故。何下明不聽所以。今時講說多墮諸過。非人天師。是惡知識。三中七施。一眼謂慈眼視父母師長等。當來獲天眼。成佛得佛眼。二和顏悅色當來得端正。成佛金色身。三善言軟語當來言詞辯了。成佛獲四辯。四身起迎逆禮拜。等當來

【現代漢語翻譯】現代漢語譯本『識』(Vijnana，了別作用)，『名色』(Namarupa，精神和物質的結合)，『六入』(Sadayatana，六種感覺器官)，『觸』(Sparsa，感覺)，『受』(Vedana，感受)是現在的果報。『愛』(Trsna，渴愛)，『取』(Upadana，執取)，『有』(Bhava，存在)是未來的業因。『生』(Jati，出生)及『老死』(Jaramarana，衰老和死亡)是未來的果報。三世的因果生死相續，因為依緣而生所以是空性的。如果知道『生』是虛妄的，那麼『死』又有什麼呢？通達虛妄而修習真實，才能脫離生死，所以說『度此』。《僧祇律》中闡明了僧人和俗人的違犯行為。其中，比丘與白衣女子發生不正當行為，比丘和比丘尼犯了『夷』罪(僧伽中僅次於波羅夷的重罪)。白衣因為沒有受戒，所以不構成犯戒，因此說『知如之何』(如何得知)。因為沒有名相，所以難以預測未來的果報。再次強調，是爲了告誡世俗之人。七種邪命中，爲了利益而說法就是邪命。沒有貪心就不會犯戒，但貪心難以察覺，希望不要自欺欺人。八種行為中，『入他房者』(進入他人房間)指的是進入師父的房間請教問題的方法。在外面彈指是爲了提醒裡面的人知道。『正念住者』(保持正念)是沒有其他雜念。接下來問經文，就是正確提問的方法。『下床問者』(下床提問)是因為從座位上站起來。不考慮外在的因緣，需要認真接受教誨。如果理解了，就作禮感謝師父的開示。反方向出門，是爲了不背對師父。第九條中，最初的部分與《四分律》的要點相同。這裡詳細引用了本緣，是爲了闡明開示的意義。『十二部經』(Dvadasanga-buddhavacana)包括：一、契經(Sutra，經文)；二、重頌(Geya，偈頌)；三、授記(Vyakarna，預言)；四、諷誦(Gatha，詩偈)；五、無問自說(Udana，佛陀不請自說的開示)；六、因緣(Nidana，敘述佛陀說法的因緣)；七、譬喻(Avadana，用故事來比喻)；八、本事(Itivrttaka，佛陀過去世的經歷)；九、本生(Jataka，佛陀前世的故事)；十、方廣(Vaipulya，廣大的經文)；十一、未曾有(Adbhuta-dharma，神奇的故事)；十二、論議(Upadesa，教義的解釋)。三藏教法都離不開這十二類，也稱為十二分教。『撰音選』(選擇合適的發音)，『要言』(重要的言辭)是指符合根機，可以被使用的。『妙辭』(美妙的言辭)是指顯白易懂。接下來涅槃經中告誡要重視戒律。八種因緣不說，『非時』(不適當的時間)指的是不應該說，就像眾學所制定的那樣。『非國』(不適合的國家)指的是不信奉佛法的地方。『自嘆』(自我讚歎)指的是稱讚自己所能。『隨處不臨眾升座等』(在任何地方都不應該在眾人面前升座等)，是毀滅佛法，順從自己的愚蠢情感，違背正確的教義。『何下明不聽所以』(下面說明不聽的原因)，現在講經說法的人大多墮入各種過失，不是人天導師，而是惡知識。三種七施，一眼指的是用慈悲的眼神看待父母師長等，將來可以獲得天眼，成佛后可以得到佛眼。二、和顏悅色，將來可以得到端正的相貌，成佛后得到金色的身體。三、善言軟語，將來言辭辯才無礙，成佛后獲得四辯才。四、起身迎接禮拜等，將來

【English Translation】 English version 'Vijnana' (consciousness, the function of distinguishing), 'Namarupa' (name and form, the combination of mind and matter), 'Sadayatana' (the six sense bases), 'Sparsa' (contact), and 'Vedana' (feeling) are the present results. 'Trsna' (craving), 'Upadana' (grasping), and 'Bhava' (becoming) are the future causes. 'Jati' (birth) and 'Jaramarana' (aging and death) are the future results. The cycle of cause and effect through the three times is continuous, and because it arises from conditions, it is empty. If one knows that 'birth' is illusory, then what is 'death'? By understanding illusion and cultivating truth, one can escape birth and death, hence the saying 'crossing over'. The 'Sanghika' (Monastic Code) clarifies the transgressions of monks and laypeople. Among them, a Bhikkhu (monk) engaging in improper conduct with a laywoman, and a Bhikkhu or Bhikkhuni (nun) committing a 'Sthulatyaya' offense (a serious offense in the Sangha, second only to Parajika). Laypeople, because they have not taken vows, do not commit offenses, hence the saying 'How to know?' Because there are no characteristics, it is difficult to predict future consequences. Emphasizing again is to warn the laity. Among the seven wrong livelihoods, speaking Dharma for profit is a wrong livelihood. Without greed, one will not commit offenses, but greed is difficult to detect, so hopefully, do not deceive yourself. Among the eight behaviors, 'entering another's room' refers to the method of entering the teacher's room to ask questions. Tapping fingers outside is to remind those inside. 'Maintaining mindfulness' means having no other distracting thoughts. Next, asking about the Sutra is the correct way to ask questions. 'Asking after getting off the bed' is because one gets up from the seat. Without considering external conditions, one needs to receive the teachings carefully. If one understands, one should bow and thank the teacher for the explanation. Exiting in the opposite direction is to avoid turning one's back on the teacher. In the ninth section, the initial part is the same as the key points of the 'Dharmaguptaka Vinaya'. Here, the original causes are cited in detail to clarify the meaning of the teachings. The 'Twelve Divisions of the Teachings' (Dvadasanga-buddhavacana) include: 1. Sutra (discourses); 2. Geya (verses); 3. Vyakarna (prophecies); 4. Gatha (poems); 5. Udana (spontaneous utterances of the Buddha); 6. Nidana (narratives of the circumstances of the Buddha's teachings); 7. Avadana (parables); 8. Itivrttaka (stories of the Buddha's past experiences); 9. Jataka (stories of the Buddha's previous lives); 10. Vaipulya (extensive scriptures); 11. Adbhuta-dharma (miraculous stories); 12. Upadesa (explanations of doctrines). The Tripitaka (Three Baskets) teachings cannot be separated from these twelve categories, also known as the Twelve Divisions of the Teachings. 'Selecting appropriate sounds', 'essential words' refer to being suitable for the capacity and usable. 'Wonderful words' refer to being clear and easy to understand. Next, the Nirvana Sutra warns to value the precepts. The eight conditions are not spoken of. 'Inappropriate time' refers to not speaking when one should not, just as the monastic rules stipulate. 'Inappropriate country' refers to places that do not believe in Buddhism. 'Self-praise' refers to praising one's own abilities. 'Not ascending the seat in public everywhere' is destroying the Buddha's teachings, following one's own foolish emotions, and violating the correct teachings. 'The following explains why one should not listen', most people who lecture on the scriptures now fall into various faults, are not teachers of humans and devas, but are evil friends. The three of the seven gifts, one eye refers to looking at parents, teachers, etc. with compassionate eyes, in the future you can get the heavenly eye, and become a Buddha to get the Buddha eye. Second, a kind and cheerful face, in the future you can get a beautiful appearance, and become a Buddha to get a golden body. Third, kind and soft words, in the future, words will be eloquent and unobstructed, and after becoming a Buddha, you will gain four kinds of eloquence. Fourth, getting up to greet and worship, etc., in the future

得堂堂之貌。成佛得三身。五心善好當來不狂亂。成佛得一切智。六床座(己床與人暫坐)。當來七寶床。成佛師子座。七房舍(己房留他暫宿)。當來得自然宮殿。成佛獲四禪室。今以各各二句總而括之。四中說已入禪大聖垂則嚴勖後來。儒中君子言之不出恥躬不逮。又云。先行其言而後從之。況佛法修真言行相反。深嗟彼徒那無慚色。五中引佛說法。取悟為先。隨宜權巧令後學之。初為樂總好略之機。攝多為一說。行即觀行。法即法門。乃至下次對樂別好廣之機。開一為多說。或二或三乃至八萬。若據經云無量無數方便。亦何止上數。言八萬者真諦云。佛始成道終至涅槃經三百五十度說法。一一皆具六波羅蜜成二千一百。一一皆配四大小塵十法成二萬一千。又配三毒等分成八萬四千。今舉大數但云八萬耳。第十母論五節。初作門師法。五中第三所應。餘四不應。四中第二非利他。餘三防媟慢。又下令他尊敬法。五中二是下賤。附近權豪為他走使。四是邪命。餘三並避嫌疑。竊語謂低聲不公顯也。入下入俗威儀法。攝諸根者欲境多故。有下不宜久住法。九事。前四輕人。五是慢法。六即無信。餘三慳鄙。如市易者希還報故。若入下離過用心法。初示法。如下喻顯。高山臨淵喻卑恭攝心。月行動手喻不著六塵。十一中

【現代漢語翻譯】現代漢語譯本獲得莊嚴美好的儀容。成就佛的三身（Dharmakāya, Sambhogakāya, Nirmāṇakāya）。五種心性善良美好，將來不會狂亂。成就佛的一切智慧。第六，床座（自己或他人暫時坐臥之處）。將來獲得七寶床。成佛后獲得獅子座。第七，房舍（自己或他人暫時住宿之處）。將來獲得自然的宮殿。成佛后獲得四禪室。現在用各自兩句話總括以上內容。前面四種是說已經入禪的大聖垂示法則，嚴格勉勵後人。儒家君子說，說不到的事情感到羞恥。又說，先實行自己所說的，然後才去說。更何況佛法是修正真理，言行卻相反，深深地為那些沒有慚愧之徒感到悲哀。第五種是引用佛陀說法，以領悟為先。隨順適宜，方便巧妙地讓後學者入門。最初是爲了喜歡總括簡略的根機，攝多為一而說。『行』就是觀行，『法』就是法門。乃至下次針對喜歡分別廣博的根機，開一為多而說，或者二，或者三，乃至八萬。如果根據經典所說，有無量無數的方便，又何止是上面的數字。說到八萬，真諦（Paramārtha）說，佛陀從開始成道直到涅槃，共三百五十次說法，每一次都具備六波羅蜜（六度，Six Pāramitās），成就二千一百。每一次都配合四大、小塵、十法，成就二萬一千。又配合三毒（貪嗔癡，Three Poisons）等分，成為八萬四千。現在只是舉個大概的數字，所以只說八萬。第十，母親的論述有五個要點。最初是作為門師的法則。五種情況中的第三種是應該做的，其餘四種是不應該做的。四種情況中的第二種是不利他的，其餘三種是防止輕浮怠慢。又下令他人尊敬佛法。五種情況中的第二種是**。接近權貴為他們奔走效力。第四種是邪命（不正當的謀生方式，Wrong Livelihood）。其餘三種都是爲了避免嫌疑。『竊語』是指低聲說話，不公開顯露。進入下文，是進入世俗的威儀法則。『攝諸根』是因為慾望的境界太多。『有下』是不宜久住的法則。九件事。前四件是輕視他人。第五件是傲慢佛法。第六件就是沒有信心。其餘三件是吝嗇鄙陋。如同在市場上交易一樣，希望得到回報。如果進入下文，是離開過失的用心法則。最初是展示佛法。下文用比喻來顯明。高山臨近深淵，比喻卑微恭敬，收攝內心。月亮行動，手也行動，比喻不執著於六塵（色聲香味觸法，Six Sense Objects）。第十一中

【English Translation】 English version To obtain a dignified and beautiful appearance. To achieve the Three Bodies of the Buddha (Dharmakāya, Sambhogakāya, Nirmāṇakāya). With five kinds of good and virtuous minds, one will not be deranged in the future. To achieve the omniscient wisdom of the Buddha. Sixth, a seat (a place for oneself or others to sit temporarily). In the future, one will obtain a seven-jeweled bed. Upon becoming a Buddha, one will obtain a lion throne. Seventh, a dwelling (a place for oneself or others to stay temporarily). In the future, one will obtain natural palaces. Upon becoming a Buddha, one will obtain the four dhyana (meditative absorption) chambers. Now, each of the above is summarized in two sentences. The first four are about the great sages who have entered dhyana, setting an example and strictly encouraging future generations. Confucian gentlemen say that they are ashamed if their words do not match their actions. It is also said, 'First practice what you preach, and then speak about it.' How much more so should those who practice the Buddha's teachings, which are about cultivating truth, not have their words and actions contradict each other. One deeply laments those shameless disciples. The fifth is quoting the Buddha's teachings, with enlightenment as the priority. Appropriately and skillfully guiding later learners to enter the path. Initially, it is for those who prefer concise summaries, condensing many into one. 'Practice' is contemplation, and 'Dharma' is the teachings. Then, for those who prefer detailed explanations, one is divided into many, either two, three, or even eighty thousand. According to the scriptures, there are countless expedient means, far more than the numbers mentioned above. As for eighty thousand, Paramārtha said that from the Buddha's enlightenment to his nirvana, he taught 350 times, each time with the Six Pāramitās (Six Perfections), resulting in 2,100. Each time, they are matched with the Four Great Elements, Small Dust, and Ten Dharmas, resulting in 21,000. They are also matched with the Three Poisons (greed, hatred, and delusion), divided into 84,000. Now, only a rough number is given, so it is said to be eighty thousand. Tenth, the mother's discourse has five points. The first is the rules for being a teacher. The third of the five situations is what should be done, and the other four should not be done. The second of the four situations is not for the benefit of others, and the other three are to prevent frivolity and disrespect. Furthermore, it commands others to respect the Dharma. The second of the five situations is **. Approaching powerful people to run errands for them. The fourth is Wrong Livelihood. The other three are to avoid suspicion. 'Whispering' refers to speaking in a low voice, not openly revealing. Entering the following text is entering the rules of conduct in the secular world. 'Restraining the senses' is because there are too many objects of desire. 'Having below' is the rule that one should not stay for too long. Nine things. The first four are looking down on others. The fifth is being arrogant towards the Dharma. The sixth is having no faith. The other three are being stingy and mean. Like trading in the market, hoping to get something in return. If entering the following text, it is the mind of leaving behind faults. The first is to show the Dharma. The following text uses metaphors to illustrate. A high mountain near a deep abyss is a metaphor for humility and reverence, restraining the mind. The moon moves, and the hand also moves, a metaphor for not being attached to the Six Sense Objects (form, sound, smell, taste, touch, and dharma). In the eleventh

十誦初教善說。諸法實相言通大小。且據小教即指偏空。此下令訶止。當觀是非勿隨好惡。又下聽演布。但不違義隨意廣張。述義可爾。臨文不聽。由是聖敕不雜凡言(今有粗心輒注聖典準此例決過非輕細)。五分受施先無意故。十誦說時不得食者不諦受故。十二多論辭勉。施意為己須勉。為眾從之。四分。初制邪術。當下教正行。又三。初教向背。又下教受戒。白黑各三日名六齋日。佛下教行施。文舉棄物以況珍羞。言蟲以況人類。仍引智論因緣為證。彼第八云。佛于舍衛受歲竟。阿難從佛遊行諸國到婆羅城。彼王知佛神德感動群心。若來到此誰復樂我。便作制限。若有與佛食聽佛語者輸五百金錢。時佛與阿難乞食。眾皆閉門空缽而出。時有一老使人。持破器盛臭䊩淀(謂渄米泊泔)。出門棄之。見佛相好念言。如此神人應食天廚。今自降身行乞。必是大慈愍一切。故乃白佛言。今此弊食須者可取。佛知其心申缽受之。佛即徴笑光照天地。阿難問佛。何緣微笑。佛言是老女人施佛食故。十五劫中天上人間受福快樂。后得男子出家學道成辟支佛。受億耳羹句絕。彼云。沙彌二十億耳以好羹上佛。佛以殘與頻婆裟羅王。是知佛受已與則得食。不與則不能消。複次為佛設食。佛未食人不能消。已食殘者佛與能消(上是論文

【現代漢語翻譯】現代漢語譯本《十誦律》最初教導善說，諸法實相之言貫通大乘和小乘。且從小乘的角度來說，就是指偏頗的空性。以下是告誡停止（偏頗空性），應當觀察是非，不要隨從喜好厭惡。『又下聽演布』，允許演說弘布，但不違背佛法真義，可以隨意廣泛闡揚。闡述義理可以這樣，但臨文解釋則不允許。這是因為聖人的教敕不應混雜凡夫俗語（現在有粗心大意的人隨意註釋聖典，按照這個例子來判斷，過失非同小可）。五分律中接受佈施，因為先前沒有（分別）意念的緣故（可以接受）。《十誦律》說，佈施時不得食用，是因為沒有如實領受佈施的緣故。《十二門論》中用言辭推辭，如果佈施的意圖是爲了自己，就應當推辭；爲了大眾，就應當接受。《四分律》最初禁止邪術，下面教導正行。『又三』，首先教導向背（指背離佛法或面向佛法）。『又下教受戒』，下面教導受戒。白黑各三天，稱為六齋日。佛陀下面教導行佈施，文中舉出丟棄之物來比喻珍饈美味，用蟲子來比喻人類。並引用《大智度論》中的因緣作為佐證。《大智度論》第八卷說，佛陀在舍衛國結束安居后，阿難跟隨佛陀從諸國來到波羅奈城。那裡的國王知道佛陀的神德會感動眾人之心，（心想）如果佛陀來到這裡，誰還會樂於擁戴我呢？於是就作出限制：如果有人給佛陀食物，聽佛陀說法，就要罰款五百金錢。當時佛陀與阿難乞食，眾人都緊閉家門，空著缽出來。當時有一位老僕人，拿著破舊的器皿盛著臭米漿（指淘米后沉澱的泔水），出門倒掉。看見佛陀相貌莊嚴美好，心想：如此神聖之人，應該食用天上的美味佳餚，現在卻降低身份來乞食，必定是大慈大悲憐憫一切眾生。於是就對佛陀說：現在這裡有這些粗劣的食物，如果需要，可以拿去。佛陀知道他的心意，伸出缽接受了。佛陀隨即微笑，光芒照耀天地。阿難問佛陀：因為什麼緣故微笑？佛陀說：這位老婦人因為佈施食物給佛陀的緣故，十五劫中在天上人間享受福報快樂，後來轉為男子出家學道，成就辟支佛。接受億耳羹的典故。《大智度論》中說，沙彌二十億耳用美味的羹供養佛陀，佛陀把剩下的羹給了頻婆娑羅王。由此可知，佛陀接受后給予他人，（他人）才能消化；不給予他人，就不能消化。再次，為佛陀設定食物，佛陀未食用，人不能消化；已經食用過的殘餘，佛陀給予他人，才能消化（以上是論文內容）。

【English Translation】 English version The 'Ten Recitation Vinaya' initially teaches skillful speech, with the true nature of all dharmas encompassing both Mahayana and Hinayana. From the perspective of Hinayana, it refers to biased emptiness. The following section advises against stopping (biased emptiness), urging one to observe right and wrong, rather than following likes and dislikes. 'The following allows for exposition and propagation,' permitting the explanation and dissemination, but without contradicting the true meaning of the Buddha's teachings, allowing for broad and extensive elaboration. Explaining the meaning is permissible in this way, but interpreting the text literally is not allowed. This is because the instructions of the sages should not be mixed with the language of ordinary people (now there are careless people who casually annotate the sacred texts; judging by this example, the fault is not minor). In the 'Fivefold Vinaya,' accepting offerings is permissible because there was no (discriminating) intention beforehand (it can be accepted). The 'Ten Recitation Vinaya' states that one should not eat during the time of offering because one has not truly received the offering. In the 'Twelve Gate Treatise,' one declines with words. If the intention of the offering is for oneself, one should decline; if it is for the sake of the Sangha, one should accept. The 'Fourfold Vinaya' initially prohibits evil arts; the following teaches right conduct. 'Also three,' first teaching turning away (from the Dharma) or facing (the Dharma). 'The following teaches receiving precepts,' the following teaches receiving precepts. The white and black days, each three days, are called the Six Fast Days. The Buddha then teaches the practice of giving, using discarded objects in the text to symbolize delicacies, and using insects to symbolize humans. It also cites the causes and conditions in the 'Mahaprajnaparamita Shastra' as evidence. Volume 8 of the 'Mahaprajnaparamita Shastra' states that after the Buddha finished his rainy season retreat in Shravasti, Ananda followed the Buddha from various countries to Varanasi. The king there knew that the Buddha's divine virtue would move the hearts of the people, (thinking) if the Buddha comes here, who would be happy to support me? So he made a restriction: if anyone gives food to the Buddha or listens to the Buddha's teachings, they would be fined five hundred gold coins. At that time, the Buddha and Ananda were begging for food, and the people all closed their doors and came out with empty bowls. At that time, there was an old servant who was holding an old vessel filled with stinky rice water (referring to the water left over from washing rice), and went out to pour it away. Seeing the Buddha's dignified and beautiful appearance, he thought: such a sacred person should eat heavenly delicacies, but now he lowers his status to beg for food, surely it is out of great compassion and pity for all beings. So he said to the Buddha: Now there is this coarse food here, if you need it, you can take it. The Buddha knew his intention and stretched out his bowl to receive it. The Buddha then smiled, and the light illuminated heaven and earth. Ananda asked the Buddha: For what reason are you smiling? The Buddha said: This old woman, because of giving food to the Buddha, will enjoy happiness and joy in heaven and among humans for fifteen kalpas, and later will be reborn as a man, leave home to study the Way, and attain Pratyekabuddhahood. The story of accepting the soup of Earkana. The 'Mahaprajnaparamita Shastra' says that the novice Earkana offered delicious soup to the Buddha, and the Buddha gave the remaining soup to King Bimbisara. From this it can be known that if the Buddha accepts and gives it to others, (others) can digest it; if he does not give it to others, they cannot digest it. Furthermore, if food is prepared for the Buddha, and the Buddha has not eaten it, people cannot digest it; if it is the leftovers that have already been eaten, and the Buddha gives it to others, then they can digest it (the above is the content of the treatise).

今但取受羹少物以證上耳)。善見受使善事不犯以非使故。十三中地持初相見慰問。又下隨緣咒愿。四分。初明待遇病人。方便遣者可遣即遣。為益彼故稱譽。聽作謂有信俗人無所歸者。若下隨俗咒愿嚏。丁計反噴鼻也。律因比丘不咒愿招譏故制。十四僧祇三段。初入王眾法。初制非宜。應下教善語。二家即剎帝利婆羅門。諸佛巧便利物。人尚德行則于婆羅門姓中生。若尚威勢則于剎帝利姓中生。法輪即佛法。力輪是王臣。又下誡觸犯。形相謂以形相人。欲下聽陳意。俗下示應答。恐有遺忘緣阻故言皆不定。次明入居士舍。初制不應令他慚恥失敬信故。應下示慰諭。方便引接發彼善故。三入外道眾。二節同上。形訾謂形言毀辱。此門所明說法儀式。然事相交雜不唯說法。或作門師或是接對或令教導。又復說法之式。不專導俗。為師訓道義亦同。然事類相投寄此明耳。第二三歸中制意引經。初正明受意。即多論云。如人獲罪于王投向他國以求救護。眾生亦爾。系屬於魔有生死過歸向三寶魔無如之何。故知。若受三歸得脫生死。煩惱魔者三毒劫善故。五陰魔者遷謝不停故。死魔者逼切報命故。天魔者撓令退道故。四皆惱害不能自由故名魔也。名下次彰法勝。名一義異者彼經第五自解云。佛常法常比丘僧常。此明如來欲示眾

【現代漢語翻譯】（現在僅僅取用少量的羹湯食物來向上證明而已）。『善見』接受差遣，善於做事，不會因為不是差遣而違犯（戒律）。十三、在《地持》中，初次相見時要慰問。之後，根據情況隨緣咒愿。《四分律》中，首先闡明對待病人的方法。方便遣送的，可以遣送就遣送。爲了利益他們，要稱讚他們。聽作，指的是有信仰的俗人沒有歸宿的。如果（有人）在（你）隨俗咒愿時打噴嚏。（丁計反）噴鼻，就是打噴嚏。律中因為比丘不咒愿而招致譏諷，所以制定了（這條戒律）。十四、《僧祇律》分為三段。第一段是進入王眾的禮法。首先禁止不適宜的行為。『應下教善語』，應該教導善言。『二家』指的是剎帝利（Kshatriya，印度教的第二等級，武士）和婆羅門（Brahmin，印度教的最高等級，祭司）。諸佛（Buddhas）巧妙地利用便利之物。人們崇尚德行，就在婆羅門姓中出生；如果崇尚威勢，就在剎帝利姓中出生。『法輪』指的是佛法（Dharma）。『力輪』指的是王臣。之後，告誡不要觸犯（禁忌）。『形相』指的是以形相取人。『欲下聽陳意』，想要（瞭解情況）就聽取陳述。『俗下示應答』，（對於）俗事，要展示應答。恐怕有遺忘或阻礙的緣故，所以說『皆不定』。接下來闡明進入居士家。首先禁止不應該讓他人感到慚愧，失去敬意和信心。『應下示慰諭』，應該展示慰問和勸導。方便引導接引，啓發他們的善心。第三段是進入外道眾。兩節與上面相同。『形訾』指的是用言語毀辱。此門所闡明的是說法的儀式。然而，事情相互交雜，不只是說法。或者作為門師，或者接待應對，或者令人教導。又或者說法的儀式，不專門引導俗人。作為老師訓導道義也是一樣的。然而，事情的類別相似，寄託在此處闡明而已。第二、三歸中，制定（戒律）的用意是引用經典。首先，正確地闡明接受（三歸依）的意義。就像《多論》所說：『如人獲罪于王，投向他國以求救護。眾生也是這樣，系屬於魔，有生死過患，歸向三寶（Three Jewels，佛、法、僧），魔就無可奈何。』所以要知道，如果受了三歸依，就能脫離生死。煩惱魔指的是三毒（貪、嗔、癡）劫善；五陰魔指的是遷謝不停；死魔指的是逼迫報命；天魔指的是擾亂，使人退道。這四種都惱害眾生，使人不能自由，所以稱為魔。『名下次彰法勝』，名稱之後彰顯佛法的殊勝。『名一義異者』，名稱相同，意義不同，那部經的第五品自己解釋說：『佛（Buddha）常、法（Dharma）常、比丘僧（Sangha）常。』這闡明如來想要展示眾

【English Translation】 (Now, I am only taking a small amount of soup to prove to the above). 'Good Vision' accepts the mission, is good at doing things, and will not violate (the precepts) because it is not a mission. Thirteen, in the 'Bhumisparsha Sutra', the first meeting should be greeted with comfort. After that, according to the situation, offer blessings as appropriate. In the 'Four-Part Law', first clarify the method of treating patients. Those who can be sent away conveniently should be sent away. In order to benefit them, praise them. 'Listening to work' refers to lay people who have faith but no place to go. If (someone) sneezes when (you) bless according to custom. (Ding Ji Fan) Sneezing is sneezing. In the Vinaya, because the Bhikkhus did not offer blessings and were ridiculed, this (precept) was established. Fourteen, the 'Sangha Law' is divided into three sections. The first section is the etiquette of entering the royal assembly. First, prohibit inappropriate behavior. 'Should teach good words', should teach good words. 'Two families' refers to Kshatriyas (Kshatriya, the second rank of Hinduism, warriors) and Brahmins (Brahmin, the highest rank of Hinduism, priests). The Buddhas (Buddhas) skillfully use convenient things. People admire virtue, so they are born in the Brahmin surname; if they admire power, they are born in the Kshatriya surname. 'Dharma Wheel' refers to the Buddha-dharma (Dharma). 'Power Wheel' refers to the king's ministers. After that, warn against offending (taboos). 'Appearance' refers to judging people by their appearance. 'Want to listen to Chen Yi', if you want to (understand the situation), listen to the statement. 'Commonly show answers', (for) common things, show answers. Fearing that there may be omissions or obstacles, it is said that 'all are uncertain'. Next, clarify entering the householder's house. First, prohibit not letting others feel ashamed and lose respect and faith. 'Should show comfort', should show comfort and persuasion. Conveniently guide and lead, and inspire their good intentions. The third section is entering the heretical crowd. The two sections are the same as above. 'Shape Zi' refers to verbal humiliation. This door clarifies the ritual of preaching. However, things are intertwined, not just preaching. Or as a teacher, or receiving and responding, or ordering teaching. Or the ritual of preaching, not specifically guiding lay people. It is the same as a teacher training morality. However, things of similar categories are entrusted here to clarify. In the second and third refuges, the intention of formulating (precepts) is to quote the scriptures. First, correctly clarify the meaning of accepting (the Three Refuges). Just like what the 'Tuo Lun' says: 'If a person commits a crime against the king, he will turn to another country for help. Sentient beings are also like this, belonging to the devil, and suffering from life and death. If they take refuge in the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), the devil will have nothing to do.' So you should know that if you take the Three Refuges, you can get rid of life and death. The demon of troubles refers to the three poisons (greed, anger, and ignorance) robbing good; the demon of the five aggregates refers to the constant change; the demon of death refers to the forced retribution; the demon of heaven refers to disturbing and causing people to retreat. These four all harass sentient beings and make people unable to be free, so they are called demons. 'Name next Zhang Fa Sheng', after the name, highlight the superiority of the Dharma. 'Name one meaning different', the name is the same, the meaning is different, the fifth product of that scripture explains itself: 'Buddha (Buddha) is constant, Dharma (Dharma) is constant, Bhikkhu Sangha (Sangha) is constant.' This clarifies that the Tathagata wants to show the masses

生常住真心一體二寶故。于方便教中隨宜離合故云諸佛境界等。既知方便本為引實。今受三歸無非顯性。機雖未達可使由之而授者用教。不可不知之。說一為三者經云。云何為一。佛告摩訶波阇波提憍曇彌。莫供養我。當供養僧。若供養僧即得具足。汝隨我語則供養佛。為解脫故則供養法。為受用故則供養僧。說三為一者如多論。問。佛亦是法。法亦是佛。僧亦是法。正是一法有何差別。答。雖有一義相有差別。無師大智一切功德是佛寶。盡諦涅槃是法寶。聲聞學無學功德是僧寶是也。又下顯功能。故知三寶加護不為他害。龍畜尚爾況於人乎。義鈔即受戒法中。業疏委備此不煩引。二中初敘意。但使未歸三寶皆名信邪。隨順生死皆名邪業。阿含下引示。涅槃生死際即無始時。無至處即未來際。謂成佛果證大涅槃。即名涅槃名無至處。言其臻極。更無所至故。業疏云。從生死際至涅槃際是也。指第十者彼云。自念所作一切不善。如人自害心生恐怖。驚懼慚愧除此正法更無救護還歸正法等。必下指法。隨時謂逐人別述。通用謂如諸經但懺三世十惡等。三中智論有三。一具儀。二對境。三作法。道眾望俗皆是師位。故注通之。三法中言某甲者稱己名也。盡形壽者述所期也。歸三寶者是所投也。言發善者明非戒也。后三結者重

【現代漢語翻譯】生常住真心一體二寶故（因為常住的真心是統一的，而三寶是一體的）。在方便教義中，根據情況可以分離或合併，所以說諸佛的境界等等。既然知道方便法門本來是爲了引導進入真實，那麼現在接受三歸依也無非是爲了顯現自性。雖然根機尚未達到，但可以讓他們通過這種方式來接受，這是運用教法。但不能不知道這一點。說一為三，經中說：『什麼叫做一？』佛告訴摩訶波阇波提憍曇彌（Mahapajapati Gotami）：『不要供養我，應當供養僧眾。如果供養僧眾，就得到了具足。你隨順我的話，就是供養佛；爲了解脫的緣故，就是供養法；爲了受用的緣故，就是供養僧。』說三為一，如《多論》所說：『問：佛也是法，法也是佛，僧也是法，本來就是一法，有什麼差別？』答：『雖然有一個意義，但相狀上有差別。沒有老師的大智慧和一切功德是佛寶；窮盡真諦的涅槃是法寶；聲聞乘有學和無學的功德是僧寶。』又，下面顯示了功能，所以知道三寶加持護佑，不會被其他所害。龍和畜生尚且如此，何況是人呢？』《義鈔》即受戒法中，《業疏》詳細完備，這裡就不煩瑣引用了。二中，首先敘述意圖。只要沒有歸依三寶，都叫做信邪。隨順生死輪迴，都叫做邪業。《阿含經》下面引用說明。涅槃和生死的分界線就是無始之時，沒有到達之處就是未來際。所謂成就佛果，證得大涅槃，就叫做涅槃，叫做沒有到達之處。意思是已經達到了極點，再也沒有什麼可以到達的地方了。所以《業疏》說：『從生死的分界線到涅槃的分界線。』指第十條，那裡說：『自己反省所做的一切不善，就像人自己傷害自己一樣，心中產生恐怖、驚懼、慚愧，除了這個正法，再也沒有什麼可以救護，所以迴歸正法等等。』『必』下面指的是法。『隨時』指的是根據不同的人分別敘述。『通用』指的是像諸經中所說的，但懺悔三世十惡等等。三中，《智論》有三點：一是具備儀式，二是面對境界，三是進行作法。道眾和望重的俗人都屬於師位，所以註釋中說可以通用。三法中，說『某甲』指的是稱呼自己的名字。『盡形壽』指的是陳述所期望的。『歸三寶』指的是所投靠的對象。說『發善』說明這不是戒。後面的三個總結是重複強調。

【English Translation】生常住真心一體二寶故 (Because the constantly abiding true mind is unified, and the Three Jewels are one). In the expedient teachings, they can be separated or combined according to the circumstances, hence the saying that the realms of all Buddhas, etc. Since it is known that the expedient Dharma gate is originally to guide into the truth, then accepting the Three Refuges now is none other than to manifest the self-nature. Although the root capacity has not yet reached, they can be allowed to accept it in this way, which is the application of the teachings. But this cannot be unknown. Speaking of one as three, the sutra says: 'What is called one?' The Buddha told Mahapajapati Gotami: 'Do not make offerings to me, you should make offerings to the Sangha. If you make offerings to the Sangha, you will have obtained completeness. If you follow my words, you are making offerings to the Buddha; for the sake of liberation, you are making offerings to the Dharma; for the sake of enjoyment, you are making offerings to the Sangha.' Speaking of three as one, as stated in the Mahāprajñāpāramitāśāstra: 'Question: The Buddha is also the Dharma, the Dharma is also the Buddha, and the Sangha is also the Dharma. Originally, it is one Dharma, what is the difference?' Answer: 'Although there is one meaning, there are differences in appearance. The great wisdom without a teacher and all merits are the Buddha Jewel; Nirvana that exhausts the truth is the Dharma Jewel; the merits of the Śrāvakas who are still learning and those who have completed their learning are the Sangha Jewel.' Moreover, the function is shown below, so it is known that the Three Jewels bless and protect, and will not be harmed by others. Dragons and animals are like this, let alone humans?' Yichao is in the precepts, and Yeshu is detailed and complete, so I will not quote it here. In the second part, the intention is first stated. As long as one has not taken refuge in the Three Jewels, it is called believing in evil. Following the cycle of birth and death is called evil karma. The Agama Sutra below quotes and explains. The boundary between Nirvana and birth and death is the beginningless time, and the place that cannot be reached is the future. The so-called accomplishment of Buddhahood and attainment of great Nirvana is called Nirvana, and is called the place that cannot be reached. It means that it has reached the extreme, and there is nothing more to reach. Therefore, Yeshu says: 'From the boundary of birth and death to the boundary of Nirvana.' Referring to the tenth item, it says: 'Reflecting on all the bad things one has done, just like a person harming himself, fear, panic, and shame arise in his heart. Apart from this righteous Dharma, there is nothing else to save him, so he returns to the righteous Dharma, etc.' '必' below refers to the Dharma. '隨時' refers to describing separately according to different people. '通用' refers to what is said in the sutras, but repenting of the ten evils of the three times, etc. In the third part, the Mahāprajñāpāramitāśāstra has three points: first, having the ceremony; second, facing the realm; and third, performing the practice. Both the monastic community and the respected lay people are in the position of teachers, so the commentary says that it can be used universally. In the three Dharmas, saying '某甲' refers to calling one's own name. '盡形壽' refers to stating what is expected. '歸三寶' refers to the object of refuge. Saying '發善' indicates that this is not a precept. The last three summaries are repeated and emphasized.

更囑累不令忘失也。引多論以示成不。若輕浮心則無無教故。四中大集母受兼資于子。善神護者準大灌頂經。一歸十二天神總三十六神。多論對戒簡異有三。初簡趣。五道除人已外。無受戒者即彼宗所計。成論善見龍畜得受五戒。業疏云。多論據無知者人猶不得何況鬼畜。如余得者謂有知解也。亦下次簡時。五戒須盡形。八戒局日夜。成宗不爾。如下所明。不下簡法。如后五八。三歸言下即發戒故。五戒簡人中初成論據十三難。並是戒障。今明七難。白衣時有。但障十具故云毗尼不聽等。不障五八故云若為白衣等。世間戒對上出家即出世戒。自餘六難邊須已受。破局大僧。黃形非畜重故不論。多論唯簡邊罪(舊云約未懺為言非也邊罪永障何得論懺業疏明懺日通成論七難人日二唐死)。次科初令示緣境同前具戒。情境皆同。非情唯酒。業疏云。將欲受戒初須為說緣境寬狹。令受者志遠見相明白。善生下次嘆戒功。甚難謂功深難得不可輕受。三戒由生故是根本。即善戒經不受五戒不發十戒。乃至展轉不發菩薩戒等。五種即五條。隨人所能多少皆得。若受一戒名一分優婆塞。二戒名二分。三戒名少。分四戒名多分。五戒名滿分。先陳戒相審問所能。然後為受。準業疏三歸直授五戒。簡人者以翻邪初心難拔宜即引歸。若更覆疏

【現代漢語翻譯】更要慇勤囑咐，不要忘記丟失（所學所持）。引用《多論》來表明（五戒）成就與否的標準。如果心懷輕浮，那就沒有無教的情況了。在四部律中，《大集母經》兼顧了弟子和兒子（的不同情況）。善神護衛的依據是《大灌頂經》。一歸依總攝十二天神和三十六神。《多論》對於戒律的簡擇差異有三點：第一是簡擇對象。五道之中，除了人以外，沒有能受戒的，這是他們宗派的觀點。《成實論》和《善見律毗婆沙》認為龍和畜生可以受五戒。《業疏》說，《多論》認為沒有知覺的人尚且不能受戒，更何況鬼和畜生。如果說有其他（鬼畜）可以受戒，那是指有知解能力的。第二是簡擇時間。五戒必須終身受持，八戒則侷限於一日一夜。《成實宗》不這樣認為，如下文所說。第三是簡擇方法。如後文的五戒和八戒，（《成實宗》認為）在說三歸依的時候，當下就發戒了。五戒簡擇對像中，最初《成實論》依據十三難（來判斷是否能受戒），這些都是受戒的障礙。現在說明七難，在家人（白衣）時有這些難，只會障礙受十具戒，所以說『毗尼不允許』等等。不會障礙受五戒和八戒，所以說『如果作為白衣』等等。世間戒相對於出家戒來說，就是出世戒。其餘六難，邊地人必須已經受過戒。破戒者侷限於大僧。黃門和形殘的畜生，因為罪業深重，所以不討論。《多論》只簡擇邊罪（以前的說法是針對未懺悔的情況，這是不對的，邊罪永遠是障礙，怎麼能說懺悔呢？《業疏》說明懺悔之日，通用於《成實論》的七難之人，以及《日二唐》的死者）。接下來分科，首先是說明緣境，與前面的具足戒相同。情境都相同，非情境只有酒。《業疏》說，將要受戒時，首先要為受戒者說明緣境的寬窄，讓受戒者志向高遠，見解明白。《善生經》以下是讚歎戒的功德。『甚難』是指功德深厚，難以得到，不可輕視受持。三戒是產生（其他戒）的基礎，所以是根本。即《善戒經》所說，不受五戒，就不能發起十戒，乃至輾轉不能發起菩薩戒等等。五種（優婆塞）是指五條戒，隨個人所能，多少都可以受。如果受一條戒，稱為一分優婆塞，受兩條戒稱為二分，受三條戒稱為少分，受四條戒稱為多分，受五條戒稱為滿分。先陳述戒相，審問（受戒者）所能受持的程度，然後為他受戒。按照《業疏》，直接通過三歸依來授予五戒。簡擇對象是因為要轉變邪見的初心難以拔除，所以應該立即引導他歸依。如果再詳細地疏解（戒律）現代漢語譯本 English version It is further instructed not to forget or lose (what has been learned and held). Quoting the 'Tuo Lun' (Duo Lun, a commentary on the Sarvastivada school's Vinaya) to show the criteria for whether (the five precepts) are accomplished or not. If one has a frivolous mind, then there is no situation where there is no teaching. Among the four Vinayas, the 'Mahasamghika-vinaya' (Da Ji Mu Jing, the Mahasamghika-vinaya) takes into account both disciples and sons (different situations). The basis for the protection of good deities is the 'Great Consecration Sutra' (Da Guan Ding Jing). One refuge encompasses the twelve heavenly deities and the thirty-six deities in total. The 'Tuo Lun' has three differences in selecting precepts: The first is the selection of objects. Among the five paths, except for humans, no one can receive precepts, which is the view of their sect. The 'Tattvasiddhi Shastra' (Cheng Shi Lun, the Tattvasiddhi Shastra) and the 'Samantapasadika' (Shan Jian Lu Pi Po Sha, the Samantapasadika) believe that dragons and animals can receive the five precepts. The 'Karma Commentary' (Ye Shu) says that the 'Tuo Lun' believes that even people without awareness cannot receive precepts, let alone ghosts and animals. If it is said that other (ghosts and animals) can receive precepts, it refers to those with the ability to understand. The second is the selection of time. The five precepts must be observed for life, while the eight precepts are limited to one day and one night. The 'Tattvasiddhi School' does not think so, as mentioned below. The third is the selection of method. As for the five and eight precepts mentioned later, (the 'Tattvasiddhi School' believes that) when saying the three refuges, the precepts are generated immediately. Among the selection of objects for the five precepts, the 'Tattvasiddhi Shastra' initially relies on the thirteen difficulties (to judge whether one can receive precepts), which are all obstacles to receiving precepts. Now, the seven difficulties are explained. Laypeople (Bai Yi) have these difficulties, which only hinder the reception of the ten precepts, so it is said 'the Vinaya does not allow' and so on. It does not hinder the reception of the five and eight precepts, so it is said 'if as a layperson' and so on. Worldly precepts, relative to monastic precepts, are supramundane precepts. For the remaining six difficulties, people in border areas must have already received precepts. Those who have broken precepts are limited to the great Sangha. Eunuchs and deformed animals are not discussed because of their heavy sins. The 'Tuo Lun' only selects border offenses (the previous saying was aimed at unrepented situations, which is incorrect. Border offenses are always obstacles, how can repentance be discussed? The 'Karma Commentary' explains that the day of repentance is applicable to the seven difficult people in the 'Tattvasiddhi Shastra' and the dead in 'Ri Er Tang'). Next, dividing the sections, the first is to explain the conditions, which are the same as the previous complete precepts. Emotional conditions are the same, and non-emotional conditions only include alcohol. The 'Karma Commentary' says that when about to receive precepts, one must first explain the scope of the conditions to the recipient, so that the recipient has lofty aspirations and clear views. The following from the 'Good Birth Sutra' (Shan Sheng Jing) praises the merits of the precepts. 'Very difficult' means that the merits are profound, difficult to obtain, and should not be taken lightly. The three precepts are the foundation for the generation (of other precepts), so they are fundamental. That is, as the 'Good Precepts Sutra' (Shan Jie Jing) says, if one does not receive the five precepts, one cannot generate the ten precepts, and even gradually cannot generate the Bodhisattva precepts, and so on. The five types (of Upasakas) refer to the five precepts. Depending on one's ability, one can receive as many as one can. If one receives one precept, one is called a one-part Upasaka, if one receives two precepts, one is called a two-part Upasaka, if one receives three precepts, one is called a small-part Upasaka, if one receives four precepts, one is called a large-part Upasaka, and if one receives five precepts, one is called a full-part Upasaka. First, state the characteristics of the precepts, and ask (the recipient) the extent to which they can uphold them, and then give them the precepts. According to the 'Karma Commentary', the five precepts are directly conferred through the three refuges. The reason for selecting the object is that the initial intention to change wrong views is difficult to eradicate, so one should immediately guide them to take refuge. If the precepts are explained in more detail

【English Translation】 Furthermore, diligently instruct them not to forget or lose (what has been learned and held). Cite the 'Duo Lun' (Duo Lun, a commentary on the Sarvastivada school's Vinaya) to show the criteria for whether (the five precepts) are accomplished or not. If one has a frivolous mind, then there is no situation where there is no teaching. Among the four Vinayas, the 'Mahasamghika-vinaya' (Da Ji Mu Jing, the Mahasamghika-vinaya) takes into account both disciples and sons (different situations). The basis for the protection of good deities is the 'Great Consecration Sutra' (Da Guan Ding Jing). One refuge encompasses the twelve heavenly deities and the thirty-six deities in total. The 'Duo Lun' has three differences in selecting precepts: The first is the selection of objects. Among the five paths, except for humans, no one can receive precepts, which is the view of their sect. The 'Tattvasiddhi Shastra' (Cheng Shi Lun, the Tattvasiddhi Shastra) and the 'Samantapasadika' (Shan Jian Lu Pi Po Sha, the Samantapasadika) believe that dragons and animals can receive the five precepts. The 'Karma Commentary' (Ye Shu) says that the 'Duo Lun' believes that even people without awareness cannot receive precepts, let alone ghosts and animals. If it is said that other (ghosts and animals) can receive precepts, it refers to those with the ability to understand. The second is the selection of time. The five precepts must be observed for life, while the eight precepts are limited to one day and one night. The 'Tattvasiddhi School' does not think so, as mentioned below. The third is the selection of method. As for the five and eight precepts mentioned later, (the 'Tattvasiddhi School' believes that) when saying the three refuges, the precepts are generated immediately. Among the selection of objects for the five precepts, the 'Tattvasiddhi Shastra' initially relies on the thirteen difficulties (to judge whether one can receive precepts), which are all obstacles to receiving precepts. Now, the seven difficulties are explained. Laypeople (Bai Yi) have these difficulties, which only hinder the reception of the ten precepts, so it is said 'the Vinaya does not allow' and so on. It does not hinder the reception of the five and eight precepts, so it is said 'if as a layperson' and so on. Worldly precepts, relative to monastic precepts, are supramundane precepts. For the remaining six difficulties, people in border areas must have already received precepts. Those who have broken precepts are limited to the great Sangha. Eunuchs and deformed animals are not discussed because of their heavy sins. The 'Duo Lun' only selects border offenses (the previous saying was aimed at unrepented situations, which is incorrect. Border offenses are always obstacles, how can repentance be discussed? The 'Karma Commentary' explains that the day of repentance is applicable to the seven difficult people in the 'Tattvasiddhi Shastra' and the dead in 'Ri Er Tang'). Next, dividing the sections, the first is to explain the conditions, which are the same as the previous complete precepts. Emotional conditions are the same, and non-emotional conditions only include alcohol. The 'Karma Commentary' says that when about to receive precepts, one must first explain the scope of the conditions to the recipient, so that the recipient has lofty aspirations and clear views. The following from the 'Good Birth Sutra' (Shan Sheng Jing) praises the merits of the precepts. 'Very difficult' means that the merits are profound, difficult to obtain, and should not be taken lightly. The three precepts are the foundation for the generation (of other precepts), so they are fundamental. That is, as the 'Good Precepts Sutra' (Shan Jie Jing) says, if one does not receive the five precepts, one cannot generate the ten precepts, and even gradually cannot generate the Bodhisattva precepts, and so on. The five types (of Upasakas) refer to the five precepts. Depending on one's ability, one can receive as many as one can. If one receives one precept, one is called a one-part Upasaka, if one receives two precepts, one is called a two-part Upasaka, if one receives three precepts, one is called a small-part Upasaka, if one receives four precepts, one is called a large-part Upasaka, and if one receives five precepts, one is called a full-part Upasaka. First, state the characteristics of the precepts, and ask (the recipient) the extent to which they can uphold them, and then give them the precepts. According to the 'Karma Commentary', the five precepts are directly conferred through the three refuges. The reason for selecting the object is that the initial intention to change wrong views is difficult to eradicate, so one should immediately guide them to take refuge. If the precepts are explained in more detail

容還舊跡。五戒不爾。先已歸正。心性調柔堪思我倒。故須簡略。二作法中初科詞句分五。一陳己名。二歸三寶迴向境界。三盡形等顯所期。文舉盡壽或一日夜或月或年隨時自改。四為五戒者正立誓也。且舉滿分。或一分二分亦在臨機。優婆塞古翻清信土。亦云近事男。女云優婆夷。五如來等結歸正本也。以三寶名通九十六種后須顯正。非同前濫。由此勝號外道無故。如來者乘如實道來成佛也。至真者體悟無邪也。等正覺者道同三世也。此實我歸。余非敬者故云是我世尊(此並撮略業疏釋之餘廣如彼)。前三歸誓正發戒緣。三法才竟即納戒體。后二歸結是囑非體。次科初誡聽。多陀此云如。阿伽度此云來。阿羅訶此云應(應即應供)。三藐三佛陀此云正等正覺。亦舉三號令生信奉。盡下列相。邪淫者犯他妻也。俱舍有四。一他妻。二自妻非道。(大道口道)。三非處(非房室中)。四非時(懷胎乳子受八齋時)。五中前四性戒。有情境發。后一遮戒。非情境發。飲酒放逸能作四過故偏禁之。是下囑累有四。初囑謹護。二勸作福。三令受齋。四教迴向。年三者正五九月。冥界業鏡輪照南洲。若有善惡鏡中悉現(或雲天王巡狩四天下此三月對南洲又云此三月惡鬼得勢之時故令修善)。月六白黑兩半各有三日。按智論初八天

【現代漢語翻譯】容許還復舊的痕跡。但受持五戒則不然。因為受戒者先前已經歸於正道，心性調和柔順，能夠反思自己的顛倒妄想。因此，受戒的儀軌需要簡略。在二作法（受戒的兩種儀式）中，首先是科判詞句，分為五部分：一、陳述自己的名字。二、歸依三寶（佛、法、僧），並將功德迴向於一切眾生。三、表明自己所期望的受戒期限，可以是盡形壽（終身），或者一日一夜，或者一月，或者一年，可以根據自身情況隨時更改。四、爲了受持五戒而正式立下誓言。這裡舉出的是圓滿受持五戒的情況，也可以選擇受持一分或二分，這要根據具體情況而定。優婆塞（Upasaka）古譯為清信士，也稱為近事男。女性則稱為優婆夷（Upasika）。五、以如來（Tathagata，乘如實之道而來成佛者）等名號作為總結，歸結于正本。因為三寶的名號也被九十六種外道所通用，所以需要特別彰顯其正統性，避免與之前的混淆。因為這些殊勝的名號是外道所沒有的。如來（Tathagata）是乘如實之道而來成佛者。至真者，是體悟到真理而沒有邪見的人。等正覺者，是所證之道與過去、現在、未來三世諸佛相同的人。這才是真正值得我歸依的，其他的則不值得尊敬，所以說『是我世尊』（以上內容是撮取和概括《業疏》的解釋，更詳細的內容可以參考《業疏》）。前面的三歸依誓言是正式發起戒緣。三法說完之後，就納受了戒體。後面的二歸結是囑咐，而不是戒體本身。接下來是第一條戒律的聽聞。多陀（Tatha）意思是『如』。阿伽度（Agata）意思是『來』。阿羅訶（Arhat）意思是『應』（即應供）。三藐三佛陀（Samyak-sambuddha）意思是『正等正覺』。這裡列舉這三個名號是爲了讓人生起信心和信奉之心。盡下列舉了邪淫的相狀。邪淫是指侵犯他人的妻子。俱舍論中有四種邪淫：一、他人的妻子。二、與自己的妻子在非道（指大小便道）中行淫。三、在不適當的場所（如非房室中）行淫。四、在不適當的時間（如懷孕、哺乳期間或受持八齋戒時）行淫。前四種屬於性戒，是有情境而引發的。后一種屬於遮戒，是非情境而引發的。飲酒會使人放逸，能導致四種過失，所以特別禁止飲酒。下面是囑咐和告誡，分為四個方面：首先是囑咐要謹慎守護戒律。第二是勸勉要多作福德。第三是勸令要受持齋戒。第四是教導要回向功德。一年中的三個月份，即正月、五月和九月，冥界的業鏡會照耀南贍部洲，如果有善惡行為，都會在鏡中顯現（或者說天王會在巡視四大天下的這三個月里對南贍部洲進行考察，也有人說這三個月是惡鬼得勢的時候，所以要修善）。一個月中的六個日子，即白半月和黑半月各有三天。根據《智論》記載，初八是天...

【English Translation】 Allowing the old traces to remain. The Five Precepts are not like that. One has already returned to the right path, with a mind and nature that are tamed and gentle, capable of reflecting on one's delusions. Therefore, the precepts should be simplified. In the two procedures of the precepts, the initial section on wording is divided into five parts: 1. Stating one's name. 2. Taking refuge in the Three Jewels (Buddha, Dharma, Sangha) and dedicating the merit to all beings. 3. Expressing the intended duration of the precepts, which can be for the rest of one's life (as long as one lives), or for one day and night, or for one month, or for one year, and can be changed at any time according to one's own circumstances. 4. Formally making vows to uphold the Five Precepts. Here, the complete upholding of the Five Precepts is exemplified, but one can also choose to uphold one or two precepts, depending on the specific situation. Upasaka (優婆塞) is an ancient translation for 'devout layman,' also known as 'male attendant.' Women are called Upasika (優婆夷). 5. Concluding with the names of the Tathagata (如來, one who comes to Buddhahood by following the path of reality) and others, returning to the original source. Because the names of the Three Jewels are also used by the ninety-six kinds of heretics, it is necessary to specifically highlight their orthodoxy to avoid confusion with the previous ones. Because these excellent names are not possessed by external paths. Tathagata (如來) is one who comes to Buddhahood by following the path of reality. 'The Perfectly True One' is one who has realized the truth and has no wrong views. 'The Equally Rightly Awakened One' is one whose path is the same as the Buddhas of the past, present, and future. This is truly worthy of my refuge, and others are not worthy of respect, so it is said, 'Is my World Honored One' (These contents are extracted and summarized from the commentary of 'Karma Treatise,' and more detailed contents can be found in 'Karma Treatise'). The preceding Three Refuges vows are the formal initiation of the precepts. After the three Dharma practices are completed, the precepts are received. The following two conclusions are exhortations, not the precepts themselves. Next is the hearing of the first precept. Tatha (多陀) means 'thus.' Agata (阿伽度) means 'come.' Arhat (阿羅訶) means 'worthy' (i.e., worthy of offerings). Samyak-sambuddha (三藐三佛陀) means 'perfectly and rightly awakened.' Listing these three names is to inspire faith and devotion. The following lists the characteristics of sexual misconduct. Sexual misconduct refers to violating another person's wife. The Abhidharma-kosa-bhasya (俱舍論) mentions four types of sexual misconduct: 1. Another person's wife. 2. Engaging in sexual acts with one's own wife in an improper place (referring to the urinary or anal passage). 3. Engaging in sexual acts in an inappropriate place (such as not in a room). 4. Engaging in sexual acts at an inappropriate time (such as during pregnancy, breastfeeding, or when observing the Eight Precepts). The first four belong to the nature precepts, which are triggered by sentient beings. The last one belongs to the prohibitive precepts, which are triggered by non-sentient beings. Drinking alcohol can lead to recklessness and can cause four faults, so drinking is specifically prohibited. The following are exhortations and admonitions, divided into four aspects: First, exhorting to carefully protect the precepts. Second, encouraging to do more meritorious deeds. Third, encouraging to observe the precepts of fasting. Fourth, teaching to dedicate the merit. In the three months of the year, namely January, May, and September, the mirror of karma in the underworld will illuminate Jambudvipa (南贍部洲), and if there are good or evil deeds, they will all appear in the mirror (or it is said that the Heavenly Kings will inspect Jambudvipa during these three months when they patrol the four great continents, and some say that these three months are when evil spirits gain power, so one should cultivate goodness). In the six days of the month, namely three days in the white half-month and three days in the black half-month. According to the Maha-Prajnaparamita-sastra (智論), the eighth day is the day when...

王使者下。十四天王太子下。十五天王自下觀察眾生善惡。二十三二十九三十日亦爾(小盡準布薩應用初一)。持齋者或受八戒。或但持齋。中前一食中后不得妄啖(今多蔬菜不節晚食此雖非齋猶勝輩血又有飲水周時為清齋者此乃邪術一切眾生仰食而住但勿過中是佛正教)。三料簡中成論對反有宗三皆偏局。一須具受二不重增三定盡形。多論須五眾者疏云。皆是弘法之人故。俗雖曾受非故不聽。智論初段六齋緣起異上智論。蓋所出不同。先雖奉齋盡日不食復無善法。佛因誘接故為加改。次科問中若據有部但發四支。成宗具七。與論頗同故引示之。答中初約義釋。上二句正答舉一。又下轉釋舉妄。恐云何不于餘三中趣舉一耶故此釋之。如下引例。十善攝無量。妄語攝餘三。相比無異故云準知。三中文如隨相罵戒具釋。內法即往業。外法即依報。增一意亦同上。內物即正報。以疏況親必招殃禍。下指諸文不復煩引。須者尋之。八戒初科多論開心念者即自誓受。疏云。非謂常途故。彼文云。若無人時得心念受明緣開也。二作法中初教具儀。應下正受法。一日一夜合在三歸之下。文為四段。初稱名。二歸境。三限期。準下成論受通長短。隨人加改四立誓。疏云。言凈行者以所期時奉持九支同諸佛故(又簡五戒不斷正淫故)。不

【現代漢語翻譯】現代漢語譯本王使者下：王使（國王的使者）地獄。十四天王太子下：四大天王（佛教的護法神）的太子地獄。十五天王自下觀察眾生善惡：十五日，四大天王親自地獄觀察眾生的善惡行為。二十三、二十九、三十日亦爾（小盡準布薩應用初一）：二十三、二十九、三十日也是如此（如果月份小，沒有三十日，則按照布薩日的應用，在初一進行）。持齋者或受八戒，或但持齋：持齋的人或者受持八關齋戒，或者只是持齋。中前一食中后不得妄啖（今多蔬菜不節晚食此雖非齋猶勝輩血又有飲水周時為清齋者此乃邪術一切眾生仰食而住但勿過中是佛正教）：中午之前吃一餐，中午之後不得隨意吃東西（現在很多人吃蔬菜但不節制，晚上也吃東西，雖然這不算持齋，但仍然勝過殺生。還有人認為飲水周遍全身就是清齋，這是一種邪術。一切眾生依靠食物生存，只要不過午，就是佛陀的正教）。三料簡中成論對反有宗三皆偏局：在三種辨析中，《成實論》、對法宗和有宗三種觀點都過於片面。一須具受二不重增三定盡形：一是必須全部受持，二是不能重複增加，三是必須確定盡形壽受持。多論須五眾者疏云：皆是弘法之人故。俗雖曾受非故不聽。《毗婆沙論》認為需要五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）參加，疏中解釋說：『因為他們都是弘揚佛法的人。』即使俗人曾經受過戒，也不是不允許聽。智論初段六齋緣起異上智論：蓋所出不同。先雖奉齋盡日不食復無善法。佛因誘接故為加改。《大智度論》最初一段關於六齋的緣起與上面的《大智度論》不同，大概是因為出處不同。先前雖然奉行齋戒，整天不吃東西，卻沒有其他善法。佛陀爲了引導接引，所以為他們增加和改變。次科問中若據有部但發四支。成宗具七。與論頗同故引示之：其次在科判提問中，如果根據有部（說一切有部），只發四支（殺、盜、淫、妄）。《成實宗》具足七支（殺、盜、淫、妄語、飲酒、塗飾香鬘、歌舞戲樂）。與《論》頗為相同，所以引用來展示。答中初約義釋。上二句正答舉一。又下轉釋舉妄。恐云何不于餘三中趣舉一耶故此釋之：回答中首先從意義上解釋。上面兩句是正面回答，只舉了一個例子。下面轉而解釋舉妄語。恐怕有人會問為什麼不在其餘三種（殺、盜、淫）中舉一個例子，所以這裡解釋。如下引例。十善攝無量。妄語攝餘三。相比無異故云準知：如下面引用例子，十善業道包含無量善法，妄語包含其餘三種（殺、盜、淫）。相比之下沒有不同，所以說可以類推得知。三中文如隨相罵戒具釋。內法即往業。外法即依報。增一意亦同上：三種文字如同隨相罵戒具足解釋。內法指過去的業力，外法指所依賴的果報。《增一阿含經》的意義也與上面相同。內物即正報。以疏況親必招殃禍。下指諸文不復煩引。須者尋之：內物指正報（眾生自身），用疏遠的東西比況親近的東西必定招致災禍。下面指出各種經文，不再一一引用，需要的人自己去查詢。八戒初科多論開心念者即自誓受。疏云：非謂常途故。彼文云：若無人時得心念受明緣開也：八戒最初一科，《多論》認為內心發願就是自己發誓受戒。疏中說：『不是指通常的情況。』那部經文說：『如果沒有人的時候，可以內心發願受戒，說明開了方便之門。』二作法中初教具儀。應下正受法。一日一夜合在三歸之下。文為四段。初稱名。二歸境。三限期。準下成論受通長短。隨人加改四立誓。疏云：言凈行者以所期時奉持九支同諸佛故（又簡五戒不斷正淫故）：第二作法中，首先教導具足儀軌，應該按照下面的方法正式受戒。一日一夜應該放在三歸（皈依佛、皈依法、皈依僧）之後。經文分為四個段落：一是稱名，二是皈依境界，三是限定期限，按照下面的《成實論》，受戒可以通長短，可以根據個人情況增加或改變，四是立誓。疏中說：『說凈行的人，用所期望的時間奉持九支，與諸佛相同（又區別於五戒不斷正淫）。』

【English Translation】 English version Wang Messenger descends: The Wang Messenger (the king's envoy) descends to the world. Fourteen Heavenly King's太子 descends: The太子 of the Four Heavenly Kings (Buddhist guardian deities) descends to the world. Fifteen Heavenly Kings personally descend to observe the good and evil of sentient beings: On the fifteenth day, the Four Heavenly Kings personally descend to observe the good and evil deeds of sentient beings. The twenty-third, twenty-ninth, and thirtieth days are also the same (if the month is short, without a thirtieth day, then according to the application of the Uposatha day, it is carried out on the first day). Those who observe the fast either take the Eight Precepts or simply observe the fast: Those who observe the fast either observe the Eightfold Precepts or simply observe the fast. One meal before noon, and no reckless eating after noon (now many people eat vegetables but without restraint, and eat at night, although this is not considered fasting, it is still better than killing. There are also those who think that drinking water throughout the body is pure fasting, which is a heresy. All sentient beings rely on food to survive, as long as it is not after noon, it is the Buddha's correct teaching). Among the three analyses, the views of the Satyasiddhi-sastra, the Abhidharma school, and the Yogacara school are all too one-sided. First, it must be fully accepted; second, it cannot be repeatedly increased; third, it must be determined to be accepted for life. The commentary on the Mahavibhasa says that those who need the five assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, and siksamana) are all people who promote the Dharma. Even if laypeople have taken precepts before, they are not forbidden to listen. The origin of the six fasts in the first section of the Mahaprajnaparamita-sastra is different from the above Mahaprajnaparamita-sastra: It is probably because the sources are different. Although they previously observed the fast and did not eat all day, they had no other good deeds. The Buddha added and changed it to guide and receive them. Secondly, in the section on questions, according to the Sarvastivada school, only four branches (killing, stealing, sexual misconduct, and lying) are generated. The Satyasiddhi school has seven branches (killing, stealing, sexual misconduct, lying, drinking alcohol, applying perfume and garlands, singing and dancing). It is quite similar to the Sastra, so it is cited to show it. In the answer, first explain from the meaning. The first two sentences are a direct answer, giving only one example. Then, explain the example of lying. Fearing that someone would ask why not give an example in the other three (killing, stealing, sexual misconduct), so this is explained here. The following is an example. The ten good deeds include immeasurable good deeds. Lying includes the other three (killing, stealing, sexual misconduct). There is no difference compared to each other, so it can be inferred. The three kinds of texts are fully explained, such as the precept of cursing according to appearance. Inner Dharma refers to past karma. Outer Dharma refers to dependent retribution. The meaning of the Ekottara Agama is also the same as above. Inner things refer to direct retribution (the beings themselves). Using distant things to compare close things will surely lead to disaster. The following points out various scriptures, and will not quote them one by one. Those who need them can find them themselves. In the first section of the Eight Precepts, the Sastra believes that those who open their minds and think are taking the vows themselves. The commentary says: 'It does not refer to the usual situation.' That scripture says: 'If there is no one present, one can take the vows in one's heart, which shows that a convenient door has been opened.' In the second method of practice, first teach the complete rituals, and then follow the correct method of receiving the precepts. One day and one night should be placed after the Three Refuges (Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha). The text is divided into four paragraphs: first, naming; second, refuge in the realm; third, limiting the time; according to the following Satyasiddhi-sastra, the precepts can be taken for a long or short time, and can be added or changed according to individual circumstances; fourth, making a vow. The commentary says: 'Those who speak of pure conduct hold the nine branches for the time they expect, which is the same as the Buddhas (and also distinguishes it from the Five Precepts, which do not stop proper sexual conduct).'

言如來正覺者五戒初離邪緣故以正隔之。今此重增復何須也。懺悔中布薩翻凈住。亦云清凈。理合先懺后受。論中倒列故注移之。說相中初正說相。愿持下二教發願。初中一一皆言如諸佛者疏云。舉聖境所行也。某甲亦如是者引已同上也。若準羯磨云如諸佛盡壽不殺生。我某甲一日一夜不殺生能持否(答云能持)。今此所示全依智論。疏云。有本云。我某甲一日夜不殺生亦爾者直述已契。上同於佛不假問答亦成說相。(今依羯磨說之)。高大床即足高尺六已上也。或可大即是廣方三肘者。又阿含八種勝床。金銀牙角嚴飾故勝。佛師父母從人故勝。不必高廣並不合坐。西土以華結鬘貫首。及用香油涂身以為美飾。此方須除帶佩華瓔脂粉涂面等準文九戒。而言八者多論云。齋以過中不食為體。八事照明故成齋體(謂以八戒禁防非逸方顯持齋清凈故云照明)。共相支援名八支齋。故言八齋不言九也。所以不過中食在後獨明。若依羯磨則合高床歌舞為一。過中為八。又增一中過中為第六。合嚴身觀聽。為一皆所出不同。隨依並得。發願中初離惡趣。八難者三塗。長壽天。北洲。佛前佛後。世智辯聰。諸根不具。我下揀世報。愿下示所求。薩云若亦云薩婆若。此云一切智。指增一者彼云。我今以此八關齋功德不墮惡趣八難邊地。

【現代漢語翻譯】現代漢語譯本言如來正覺者（Tathagata Samyak-sambuddha）的五戒，最初是爲了遠離邪惡的因緣，所以用正法來隔斷它們。現在這裡又重複增加，又有什麼必要呢？懺悔中的布薩（Posadha），翻譯為『凈住』，也稱為『清凈』。道理上應該先懺悔后受戒。論中順序顛倒，所以註釋移動了它。說戒相中，首先是正式宣說戒相。『愿持』以下兩句是教導發願。最初一句中，每一句都說『如諸佛』，疏中說：『這是舉出聖境所行的行為。』『某甲亦如是』，是引用自己與諸佛相同。如果按照羯磨（Karma）的說法，是『如諸佛盡壽不殺生，我某甲一日一夜不殺生，能持否？』（回答說『能持』）。現在這裡所展示的完全依據《智論》。疏中說：『有的版本說：我某甲一日夜不殺生亦爾，』這是直接陳述自己已經契合。上面與佛相同，不需要問答也能成就說戒相。（現在依照羯磨來說。）高大床，就是足高一尺六寸以上的床。或者說，『大』就是指廣方三肘的床。還有《阿含經》中的八種殊勝床，因為用金銀牙角裝飾所以殊勝。佛、師、父母因為是人所以殊勝。不一定高廣，也不一定適合坐。西土用鮮花結成花鬘戴在頭上，以及用香油塗抹身體作為美飾。此方需要去除帶佩華瓔、脂粉涂面等，按照經文是九戒。而說八戒，是因為《多論》說：『齋以過午不食為體，八事照明所以成就齋體』（意思是說用八戒來防止放逸，才能彰顯持齋的清凈，所以說是照明）。共同互相支援，名為八支齋。所以說八齋，不說九齋。所以不過午食在後面單獨說明。如果依照羯磨，那麼應該把高床歌舞合為一條，過午不食為第八條。還有《增一阿含經》中，過午不食為第六條，把嚴身觀聽合為一條，這些都是出處不同，隨所依據都可以。發願中，首先是遠離惡趣。八難是指三塗（地獄、餓鬼、畜生），長壽天，北洲，佛前佛後，世智辯聰，諸根不具。『我下』是選擇世間的果報。『愿下』是顯示所求。薩云若，也稱為薩婆若（Sarvajna），這裡翻譯為一切智。指《增一阿含經》中說：『我今以此八關齋功德，不墮惡趣八難邊地。』

【English Translation】 English version The five precepts of the Tathagata Samyak-sambuddha (Perfectly Enlightened One) were initially established to separate from evil causes, hence using the right Dharma to sever them. Now, this repetition and addition, what is the necessity for it? The Posadha (Uposatha) in repentance is translated as 'pure dwelling,' also known as 'purity.' Logically, one should repent before receiving the precepts. The order is reversed in the treatise, so the commentary moves it. In the explanation of the precepts, first is the formal explanation of the precepts. The two sentences following 'Wishing to uphold' are instructions on making vows. In the first sentence, each phrase says 'like all Buddhas,' the commentary explains: 'This cites the conduct practiced in the holy realm.' 'So and so is also like this' is quoting oneself as being the same as the Buddhas. If according to the Karma, it is 'Like all Buddhas, refraining from killing throughout their lives, can I, so and so, refrain from killing for one day and one night?' (The answer is 'I can'). What is shown here is entirely based on the Mahaprajnaparamita-sastra (Great Wisdom Treatise). The commentary says: 'Some versions say: I, so and so, also refrain from killing for one day and one night,' this is directly stating that one has already conformed. Being the same as the Buddhas above, there is no need for questions and answers to accomplish the explanation of the precepts. (Now, it is explained according to the Karma.) A high and large bed is one that is more than one foot and six inches high. Or it could be that 'large' refers to a bed that is three cubits square. Also, the eight kinds of superior beds in the Agamas are superior because they are decorated with gold, silver, ivory, and horns. Buddhas, teachers, and parents are superior because they are people. It is not necessarily high and wide, nor necessarily suitable for sitting. In the Western lands, they use flowers to make garlands to wear on the head, and use fragrant oils to anoint the body as adornments. Here, it is necessary to remove wearing flower garlands, applying face powder, etc. According to the text, there are nine precepts. The reason for saying eight is that the Mahavibhasa says: 'The essence of fasting is not eating after noon, the eight matters illuminate, thus accomplishing the essence of fasting' (meaning that using the eight precepts to prevent indulgence, one can manifest the purity of fasting, hence the term 'illumination'). Supporting each other together is called the Eight-Branched Fast. Therefore, it is called the Eight Fasts, not the Nine Fasts. Therefore, not eating after noon is explained separately at the end. If according to the Karma, then high beds and singing and dancing should be combined into one, and not eating after noon is the eighth. Also, in the Ekottara Agama, not eating after noon is the sixth, and combining adorning the body and watching and listening into one, these are all different sources, and one can follow any of them. In the making of vows, first is to depart from the evil realms. The eight difficulties refer to the three evil paths (hell, hungry ghosts, animals), long-life heavens, the northern continent, before or after the Buddha, worldly wisdom and cleverness, and incomplete faculties. 'I below' is selecting worldly rewards. 'Wishing below' is showing what is sought. Sarvajna, also called Sarvajnana, is translated here as all-knowing wisdom. Referring to what is said in the Ekottara Agama: 'Now, with the merit of these Eight Precepts of Abstinence, may I not fall into the evil realms, the eight difficulties, or border regions.'

持此功德攝取一切眾生之惡。所有功德慧施彼人。使成無上正真之道。亦使將來彌勒佛世三會得度生老病死。言關齋者謂禁閉非逸靜定身心也。鈔疏今見業疏。雜相中僧祇召受恐俗緣多而不憶故。十誦俗來因而勸受。增一先懺后受證前所注非自意故。中含下三經並明力用。十號者如來(仿同先跡)。應供(堪為福田)。正遍知(寂照法界)。明行足(果從因得)。善逝(妙往菩提)。世間解(達偽通真)。無上士調御丈夫(攝化從道)。天人師(應機授法)。佛(覺悟歸真)。世尊(三界獨尊)。齋經彼云。受齋之日當習五念。一當唸佛十號。二當念法。三十七道品具足不毀。三當念眾恭敬親附。四當念戒一心奉持。五當念天后生天上終得泥洹。成論初明功勝。彼引帝釋說偈云。六齋神之日奉持於八戒。此人獲福德則為與我等。佛止之曰。若漏盡人應說此偈。故知天主福報不及出有聖人。方堪比擬下明長短併成者疏云。接俗之教不可約之是也(古引多論半日不得者猶執部計準理皆通)。俱舍釋上第七華瓔嚴身。除非舊者謂去新好之飾服。常所用者故云不生等。醉即昏迷。亂即散逸。善生不得多者恐人蔘混心不專一。泛論歸戒獨受為佳。則心不他緣法無通濫。今多眾受于理雖通終成非便(有云約授戒人說安有多師同時授

【現代漢語翻譯】現代漢語譯本持此功德，可以消除一切眾生的罪惡，並將所有功德和智慧施予此人，使之成就無上正真之道。也能使此人在未來彌勒佛（Maitreya Buddha，未來佛）住世的三次法會中得到解脫，脫離生老病死之苦。所謂『關齋』，指的是禁閉一切非正當的享樂，使身心安靜下來。相關解釋可以在《業疏》中找到。在《僧祇律》中，集體受齋戒是因為擔心在家信徒俗事纏身，容易忘記。而《十誦律》則是因為有在家信徒前來請求，所以勸他們受齋戒。《增一阿含經》是先懺悔后受戒，證明之前的註釋並非出自個人臆斷。《中阿含經》下面的三部經都闡明了齋戒的功用。『十號』指的是：如來（Tathagata，倣傚過去諸佛的足跡者），應供（Arhat，堪受人天供養者），正遍知（Samyak-sambuddha，完全徹底覺悟一切者），明行足（Vidya-charana-sampanna，智慧和德行都圓滿者），善逝（Sugata，以最妙的方式前往菩提者），世間解（Lokavidu，瞭解世間一切事理者），無上士調御丈夫（Anuttara-purusa-damya-sarathi，無上的調御者），天人師（Sasta deva-manusyanam，天人和人類的導師），佛（Buddha，覺悟真理者），世尊（Bhagavan，世間最尊貴者）。《齋經》中說，受齋戒之日應當修習五念：一、應當唸佛的十號；二、應當念法，即三十七道品（Bodhipakkhiya-dhammas，三十七種修道的方法）具足而不毀壞；三、應當念僧，恭敬親近僧眾；四、應當念戒，一心奉持戒律；五、應當念天，希望死後能生到天上，最終證得涅槃（Nirvana，解脫）。《成實論》首先說明了齋戒的功德殊勝。其中引用帝釋天（Indra，佛教護法神）所說的偈頌：『六齋日奉持八戒，此人所獲福德與我相等。』佛制止他說：『如果是有漏盡的人才能說這個偈頌。』由此可知，天主的福報比不上出世的聖人。下面說明齋戒時間的長短以及成就。疏文中說：『接引在家信徒的教法，不能過於拘泥。』（古人引用許多論典，認為半日不得齋戒的說法，是執著于部派的計較，從道理上來說都是可以通融的）。《俱舍論》解釋說，第七華瓔嚴身，除非是舊的，指的是去除新的美好的裝飾服飾。常用的則不在此列，所以說不生罪過等。醉酒會使人昏迷，散亂會使人放逸。善生不得多，是擔心人們摻雜其他東西，導致心不專一。普遍認為，歸依受戒最好是單獨進行，這樣心就不會被其他事物牽絆，法也不會混雜不清。現在很多人集體受戒，從道理上來說雖然可行，但終究是不方便的（有人說這是針對授戒人而言，怎麼會有多位法師同時授戒呢？）

【English Translation】 English version Holding this merit, one can eliminate the evils of all sentient beings and bestow all merits and wisdom upon that person, enabling them to achieve the unsurpassed and true path. It also enables this person to be liberated from the suffering of birth, old age, sickness, and death in the three assemblies of Maitreya Buddha (the future Buddha) in the future. 'Keeping the fast' refers to confining all improper pleasures, so that the body and mind are quieted down. Relevant explanations can be found in the 'Karma Commentary'. In the 'Sanghika Vinaya', collective acceptance of the fast is because of the concern that lay believers are entangled in worldly affairs and easily forget. The 'Dasavarga Vinaya' is because lay believers came to request, so they were advised to take the fast. The 'Ekottara Agama Sutra' is to repent first and then receive the precepts, proving that the previous annotations were not from personal speculation. The three sutras below the 'Madhyama Agama Sutra' all explain the function of fasting. The 'Ten Titles' refer to: Tathagata (one who follows the footsteps of past Buddhas), Arhat (worthy of receiving offerings from humans and gods), Samyak-sambuddha (one who is completely and thoroughly enlightened), Vidya-charana-sampanna (one who is perfect in wisdom and virtue), Sugata (one who goes to Bodhi in the most wonderful way), Lokavidu (one who understands all the principles of the world), Anuttara-purusa-damya-sarathi (the unsurpassed tamer), Sasta deva-manusyanam (the teacher of gods and humans), Buddha (one who is enlightened to the truth), Bhagavan (the most honorable in the world). The 'Fasting Sutra' says that on the day of taking the fast, one should practice the five recollections: First, one should recollect the ten titles of the Buddha; second, one should recollect the Dharma, that is, the thirty-seven Bodhipakkhiya-dhammas (thirty-seven methods of cultivation) are complete and not destroyed; third, one should recollect the Sangha, respectfully approaching the Sangha; fourth, one should recollect the precepts, wholeheartedly upholding the precepts; fifth, one should recollect the heavens, hoping to be born in the heavens after death, and ultimately attain Nirvana (liberation). The 'Tattva-siddhi-sastra' first explains the superior merits of fasting. It quotes the verse spoken by Indra (Buddhist protector god): 'On the six fasting days, upholding the eight precepts, the merit gained by this person is equal to mine.' The Buddha stopped him and said: 'Only those who have exhausted their outflows can say this verse.' From this, it can be known that the blessings of the lord of the heavens are not comparable to the saints who have transcended the world. Below, it explains the length of the fasting time and the achievements. The commentary says: 'The teachings for receiving lay believers should not be too rigid.' (The ancients quoted many treatises, believing that the saying that one cannot fast for half a day is clinging to the calculations of the schools, and from the perspective of reason, they are all acceptable). The 'Abhidharma-kosa' explains that the seventh adornment of flowers and garlands, unless it is old, refers to removing new and beautiful decorative clothing. Those that are commonly used are not included, so it is said that no sins are generated, etc. Drunkenness will make people dizzy, and distraction will make people unrestrained. Good births should not be many, for fear that people will mix other things, causing the mind to be not focused. It is generally believed that taking refuge and receiving precepts is best done alone, so that the mind will not be entangled by other things, and the Dharma will not be mixed up. Now many people receive precepts collectively, although it is feasible in principle, it is ultimately inconvenient (some say that this is in regards to the precept-giver, how can there be multiple masters giving precepts at the same time?)

戒本無此理何須制之又云受字合作授謬妄之甚)。五分初教俗不敬道。八法文舉前五。毀三寶及戒為四。五不利優婆塞住處(遮部彼所受戒)。六作他惡名稱。七欲辱彼住處。八以非法為正法欺誑於人(或可此三通以不利改之故不別舉)。若有此八許令不敬。以無德故。若下次教道不往俗。聚落亦爾者上約一家合聚。皆嗔比丘不往彼聚。雜含示名實。清白謂不染塵。修凈住謂奉戒行。男相成就謂有丈夫之操。口說三歸謂初須師受。具斯四者則名實兩副矣。第二辨生緣中初引緣。佛下立制。親擔父母者即執勞奉事。珍奇衣服即供給所須。右父左母者順陰陽也。或可彼方偏尊母故(有云西土以東為尊左北右南北是陰故然人行所向不定未必如此)。須臾恩者懷抱長養至於長大經涉多時。百年勤苦不報須臾況多時乎。以道供俗本是污家。唯許二親故云聽也。得重罪者違制吉羅業道重故(有云逆蘭詳之)。二中不信少經理者逼令歸正。故經理謂供給營幹也。有信恣與者必無虛費故。開將至寺者無親可歸故。洗母不觸者觸不開親故。父如沙彌者養同小眾故。唐僧傳云。敬脫常擔母一頭經書一頭。食時留母樹下。入村乞食用以充繼。又齋道紀亦以經書佛像老母掃帚擔荷而行。每謂人曰。經不云乎。掃僧地如閻浮不如佛地一掌許。親供

母者與登地菩薩齊。人或助檐者紀曰吾母也非他之母。形骸之累並吾身也。有身必苦何得以苦勞人。所以身為苦先幸勿相助。此乃大度豈比常途。雖教有小違而理歸大順。酬恩竭力今古無之。三中涅槃三寶一體。體無生滅故皆常住。啟開也。七世者北遠疏云。無始皆開何止七世。但隨世俗且言七耳。即梵網云。六道眾生皆是我父母。我生生無不從之受生是也。母論貧者先法后食。不貧但法無所乏故。四分愛道求出家。如來不許。阿難代請之詞。愛道是佛姨母。佛生七日摩耶命終。姨母乳養長大。愛道在俗已證初果。故云況得凈信。是知生育恩大。雖百年肩荷不報須臾。三寶一聞即酬重德故。唯佛法可報劬勞。自外供須終名直養。四中彼經第一云。佛言我於過去世時。波羅奈國有長者子名慈童女。父喪賣薪日得兩錢。奉養老母。次得四錢八錢十六錢。后欲入海采寶。母即抱捉。子掣手絕母數根發。遂入海取寶。還發時有水陸二道。即從陸道去。乃見有城紺琉璃色。有四玉女擎四如意珠作樂來迎。四萬歲中受大快樂(酬上二錢)。次復前行見頗梨城。有八玉女。擎珠來迎。八萬歲受樂(酬上四錢)。復舍遠去至白銀城。十六玉女擎珠來迎。十六萬歲受樂。(酬上八錢)。又復捨去至黃金城。有三十二玉女擎珠來迎。三十二

【現代漢語翻譯】現代漢語譯本：母親的地位與登地菩薩相等。有人幫助扶住屋檐，（這個人）就記著說這是我的母親，不是別人的母親。形體的拖累，也只是我自身的事情。有了身體就必定有苦，怎麼能用苦來勞煩別人呢？所以，身體帶來的痛苦，希望一開始就不要互相幫助。這才是大度量，哪裡是普通人能比的。雖然教義上略有違背，但道理上歸於大的順應。報答恩情竭盡全力，自古以來沒有這樣的（例子）。三中涅槃（三種涅槃），三寶（佛、法、僧）一體。本體沒有生滅，所以都是常住的。啟開，是開啟的意思。七世，是說從遙遠的北方推算。無始以來都在開啟，哪裡只是七世呢？只是隨著世俗的說法，暫且說七世罷了。就像《梵網經》里說的，『六道眾生都是我的父母。我生生世世沒有不是從他們那裡受生的。』就是這個意思。母親即使貧窮，也是先求法，后求食。如果不貧窮，只要有佛法，就不會缺少什麼。四分律中，愛道（Mahaprajapati，佛陀的姨母）請求出家，如來不允許。阿難（Ananda，佛陀的十大弟子之一）代替她請求時說，愛道是佛的姨母。佛出生七天，摩耶（Maya，佛陀的生母）就去世了。是姨母乳養佛長大。愛道在俗家時就已經證得了初果（須陀洹）。所以說何況得到了清凈的信心。由此可知生育的恩情很大。即使用百年時間肩扛（父母），也報答不了須臾的恩情。一聽到三寶的名字，就能報答深重的恩德。所以只有佛法才能報答父母的辛勞。除此之外的供養，最終只能叫做直接的供養。四中，那部經的第一段說，佛說：『我在過去世的時候，波羅奈國（Varanasi）有一個長者（富翁）的兒子，名叫慈童女。父親去世后，靠賣柴每天得到兩錢，奉養母親。後來得到四錢、八錢、十六錢。之後想要入海采寶。母親就抱住他。兒子掙脫，扯斷了母親的幾根頭髮，於是入海取寶。回來的時候有水路和陸路兩條路。就從陸路走。於是看見一座城市，是紺琉璃色（深青色琉璃）。有四個玉女擎著四個如意珠奏樂來迎接。四萬年中享受極大的快樂（報答了之前的兩錢）。接著又往前走，看見頗梨城（水晶城）。有八個玉女擎著寶珠來迎接。八萬年享受快樂（報答了之前的四錢）。又捨棄遠去，到達白銀城。十六個玉女擎著寶珠來迎接。十六萬年享受快樂（報答了之前的八錢）。又捨棄遠去，到達黃金城。有三十二個玉女擎著寶珠來迎接。三十二萬年享受快樂（報答了之前的十六錢）。』

【English Translation】 English version: A mother's status is equal to that of a Bodhisattva who has attained the ground. If someone helps to support the eaves, they remember and say, 'This is my mother, not someone else's mother.' The burden of the physical body is also only my own affair. If there is a body, there is bound to be suffering, so how can one trouble others with suffering? Therefore, the suffering brought by the body, I hope that from the beginning, we do not help each other. This is true magnanimity, how can ordinary people compare? Although there may be slight deviations in doctrine, the principle returns to great harmony. Repaying kindness with all one's strength, there has never been such an example since ancient times. Within the Three Nibbana (Three kinds of Nirvana), the Three Jewels (Buddha, Dharma, Sangha) are one. The essence has no birth or death, so they are all permanent. 'To open' means to initiate. 'Seven lifetimes' refers to calculating from the distant north. Since the beginningless past, everything has been opening, how could it be just seven lifetimes? It is just following the worldly saying, temporarily speaking of seven lifetimes. Just like the Brahmajala Sutra says, 'All sentient beings in the six realms are my parents. In every life, I have been born from them.' That is the meaning. Even if a mother is poor, she seeks the Dharma first, then food. If she is not poor, as long as she has the Dharma, she will not lack anything. In the Four-Part Vinaya, Mahaprajapati (Buddha's aunt) requested to become a nun, but the Tathagata (Buddha) did not allow it. Ananda (one of the Buddha's ten great disciples) requested on her behalf, saying that Mahaprajapati is the Buddha's aunt. Seven days after the Buddha was born, Maya (Buddha's birth mother) passed away. It was the aunt who nursed the Buddha to adulthood. Mahaprajapati had already attained the first fruit (Sotapanna) while still a layperson. Therefore, it is said, 'How much more so now that she has obtained pure faith.' From this, it can be known that the kindness of giving birth is great. Even if one carries (parents) on their shoulders for a hundred years, it cannot repay the kindness of a moment. Hearing the name of the Three Jewels can repay profound virtue. Therefore, only the Buddha's Dharma can repay the hard work of parents. Other than that, providing for them is ultimately just called direct support. In the fourth section, the first part of that sutra says, the Buddha said, 'In a past life, in the country of Varanasi, there was a son of a wealthy man named Compassionate Maiden. After his father died, he earned two coins a day by selling firewood to support his mother. Later, he earned four coins, eight coins, and sixteen coins. After that, he wanted to go to sea to collect treasures. His mother held him back. The son broke free, tearing out several strands of his mother's hair, and then went to sea to collect treasures. When he returned, there were two routes, by water and by land. He took the land route. Then he saw a city, the color of dark blue lapis lazuli. Four jade maidens were holding four wish-fulfilling jewels, playing music to welcome him. He enjoyed great happiness for forty thousand years (repaying the previous two coins). Then he went further and saw a crystal city. Eight jade maidens were holding jewels to welcome him. He enjoyed happiness for eighty thousand years (repaying the previous four coins). Again, he abandoned it and went far away, arriving at a silver city. Sixteen jade maidens were holding jewels to welcome him. He enjoyed happiness for one hundred and sixty thousand years (repaying the previous eight coins). Again, he abandoned it and went further, arriving at a golden city. Thirty-two jade maidens were holding jewels to welcome him. He enjoyed happiness for three hundred and twenty thousand years (repaying the previous sixteen coins).'

萬歲受樂(酬十六錢)。又復捨去遙見鐵城。心生疑怪遂入鐵城。有一人頭戴火輪舍著童女頭上(酬損母發)。童女問獄卒言。我戴此輪何時可脫。答言。世間有人罪福如汝。然後可代。又問。今獄中頗有受罪如我者否。答言。不可稱計。聞已思惟。愿一切受苦者盡集我身。作是念已鐵輪墮地。獄卒以鐵又打頭。命終生兜率天。時慈童女者即我身是。當知父母少作不善獲大苦報。少作供養得無量福(童女是長者名非女人也)。鸚鵡。彼云。過去雪山有一鸚鵡。父母都盲。時有田主。初種穀時愿言。與眾生共食。鸚鵡子即常于田採取以供父母。田主按行苗稼見諸蟲鳥剪穀穗處。嗔恚便設網捕。鸚鵡子言。田主先有好心何見網捕。且田者如母(常生長故)。種子如父(相繼續故)。實語如子(可寶惜故)。田主如王。擁護由己(得白在故)。作是語已田主歡喜問言。汝取此谷何為。答言。有盲父母愿以奉之。佛言。鸚鵡者我身是。田主者舍利弗是。盲父母者凈飯摩耶是。增一兩節初校量功德。一生補處即等覺菩薩。準知。孝養德唯降佛。菩薩戒云孝順至道之法。儒書亦謂至德要道。則萬善之總百行之源。儒釋皆然。釋門尤切。常當思報勿得背恩。文下次明恩大。文合作又。並增一故謂雖以善導罔極難酬。故云不可報。或可

【現代漢語翻譯】現代漢語譯本萬歲受樂（酬十六錢）。又再次捨棄離去，遙遙望見鐵城（地獄）。心中感到疑惑怪異，於是進入鐵城。有一個人頭頂戴著火輪，放置在一個童女的頭上（酬損母發，因毀壞母親頭髮而受報）。童女問獄卒說：『我戴著這火輪，什麼時候可以脫下來？』獄卒回答說：『世間有人罪業和福報像你一樣，然後才可以代替你。』又問：『現在地獄中，有像我這樣受罪的人嗎？』回答說：『不可計數。』聽了之後，心想：『愿一切受苦的人的苦難都集中在我身上。』這樣想完，鐵輪就掉到地上。獄卒用鐵又擊打她的頭。命終之後，生到兜率天。當時的慈童女就是我的前身。應當知道父母稍微做了不善的事情，就會獲得巨大的苦報。稍微做些供養，就能得到無量的福報（童女是長者的名字，不是女人）。鸚鵡。經中說：過去雪山有一隻鸚鵡，父母都是瞎子。當時有一個田主，剛開始種穀子的時候發願說：『與眾生共同食用。』鸚鵡就經常從田里採摘穀子來供養父母。田主巡視田地，看見很多蟲鳥啃食穀穗的地方，生氣地設定羅網捕捉。鸚鵡說：『田主先前有美好的心願，為什麼現在又設定羅網捕捉呢？而且田地就像母親（經常生長萬物），種子就像父親（相續不斷），實語就像兒子（可以珍視愛惜）。田主就像國王，擁護田地由自己決定（可以自由自在）。』說完這些話，田主歡喜地問：『你取這些穀子做什麼？』回答說：『我有瞎眼的父母，希望用來奉養他們。』佛說：鸚鵡就是我的前身，田主就是舍利弗（Sariputra）的前身，瞎眼的父母就是凈飯王（Suddhodana）和摩耶夫人（Maya）。增一阿含經兩節經文，最初衡量功德。一生補處菩薩，也就是等覺菩薩。由此可知，孝養的功德唯有佛才能比得上。菩薩戒中說孝順是至高無上的道法。儒家的書籍也說這是最高的德行和重要的道理，是萬善的總綱，百行的源頭。儒家和佛家都這樣認為，佛家尤其強調。應當常常想著報答父母的恩情，不要背棄恩德。下文說明恩情之大。文中的『又』字，並結合增一阿含經的內容，說明即使用善來引導，也難以報答父母的恩情，所以說不可報答。或許可以……』

【English Translation】 English version Vaisali received joy (rewarded with sixteen coins). Again, he abandoned and departed, remotely seeing the Iron City (hell). His heart felt doubt and strangeness, so he entered the Iron City. There was a person wearing a wheel of fire on his head, placed on the head of a young girl (atoning for damaging her mother's hair). The young girl asked the prison guard, 'When can I take off this wheel?' The prison guard replied, 'When someone in the world has sins and merits like yours, then they can replace you.' She further asked, 'Are there any others in this prison suffering like me?' The guard replied, 'They are countless.' Upon hearing this, she thought, 'May all the suffering of those who suffer be concentrated on me.' As soon as she thought this, the iron wheel fell to the ground. The prison guard struck her head again with iron. After her life ended, she was reborn in the Tushita Heaven (Tusita). The compassionate young girl at that time was my past self. It should be known that if parents commit even a small amount of evil, they will receive great suffering as retribution. A small offering brings immeasurable blessings (the young girl is the name of a householder, not a woman). Parrot. It is said that in the past, in the Himalayas, there was a parrot whose parents were both blind. At that time, there was a landowner who, when he first planted the grain, vowed, 'To share it with all beings.' The parrot would often gather grain from the field to provide for its parents. The landowner, inspecting his crops, saw places where insects and birds had clipped the grain ears. Angered, he set up nets to catch them. The parrot said, 'The landowner previously had good intentions, why now set up nets to catch us? Moreover, the field is like a mother (constantly growing things), the seeds are like a father (continuing the lineage), truthful words are like a child (worthy of cherishing). The landowner is like a king, protecting the field is up to himself (able to be free and at ease).' After saying these words, the landowner joyfully asked, 'What are you taking this grain for?' The parrot replied, 'I have blind parents, and I wish to offer it to them.' The Buddha said, 'The parrot was my past self, the landowner was Sariputra (Sariputra), and the blind parents were King Suddhodana (Suddhodana) and Queen Maya (Maya).』 In the two sections of the Ekottara Agama Sutra (Ekottara Agama), the initial measure of merit. A Bodhisattva destined to be a Buddha in their next life is equivalent to a Bodhisattva of Near-Perfect Enlightenment. From this, it can be known that the merit of filial piety can only be compared to that of a Buddha. The Bodhisattva Precepts state that filial piety is the supreme path. Confucian texts also say that it is the highest virtue and essential principle, the foundation of all good deeds and the source of all virtuous conduct. Both Confucianism and Buddhism agree on this, with Buddhism emphasizing it especially. One should always think of repaying the kindness of parents and never betray their grace. The following text explains the greatness of their kindness. The word 'again' in the text, combined with the content of the Ekottara Agama Sutra, explains that even with skillful guidance, it is difficult to repay the kindness of parents, so it is said to be un-repayable. Perhaps it can be...

教導餘人可使報恩。父母有恩故不望報。是下結勸。五中論舉盲病。余病例然。又但闕所須不必在病。自能紡績者特舉微賤。類余充足不須強與。犯罪即吉。同污家故準此斟量。六中僧祇令改俗。阿字入呼。準應即義準文不出。故增一明易姓。彼云。四姓出家同稱釋氏。即謂比丘。非關俗士。此明離俗已后不得依本族姓也。善見召婢。既已出家則非所屬。故加美飾不復本名。阿摩尼即佛召姨母之號。然此二號乃是通召女流。僧祇所制即局本時親屬故不同也。七中初聽輿尸引經顯據。彼文云。愛道涅槃佛與阿難難陀羅云。舉尸殮時梵釋四王欲代為之。佛皆不許為報恩故。凈飯亦然。坡音頗。峨音我。謂傾動也。次制變服。今時多著彩帛袈裟。乃以布衣為孝服。又云。僧無服制但布少粗是不聞。智論云。如來著粗布伽梨。傳謬至今。愚迷不改。又有白帽素絳蒲鞋哭杖。仿同鄙俗。一任愚情。睹此明文早須悛革。第三入寺法立意中初敘寺處清嚴。僧居有二。一者慕靜即自行。二者施訓即化他。居靜不宜喧。稟訓不當慢。此四句即約行顯處也。且下次敘入須法式。初明所應為。上二句標境勝。下六句示須法所以。應合也。俯仰即儀貌。履行即所為事。豈下次示不應為。蹈履也。形見也。非唯等者謂無益有損。流墜也。正法中初

科有五。初入寺門。二拜總禮三寶。先下次禮佛。三契。契猶遍也。今則多稱讚佛偈。隨所能者三遍說之。禮佛下三禮僧戶外總禮。如今眾堂之處。若下四誡守慎。初敘誡。注中前段釋上自失善利。俗闕者謂同俗流闕于道行。後段教隨宜誨示。背僧即不信心生。取異謂求見僧過。經下引證未詳何經。初令舍惡次示行法。順佛行即右繞。西入東出。佛在我右。偏袒右肩示有執作之務。逆行即左繞。反上可知。緣礙左繞者示權開也。謂西向有妨反從東入。佛在我左頗乖執侍。故今存想如右。無異則免過也。入出向佛者假事表心。歸依不背也。次科初念三寶。佛僧能覺。因果雖分所覺道同故云一體。道即諸佛果源眾生心本。極證名佛。始學名僧。僧現學法終至佛果。若此待僧豈容輕侮。注中初教念僧。則三寶備矣。今下次令念己。與僧不殊。尚當尊己豈敢慢人。低下次離諸過。初二句舍憍慢。次二句止殺害。后一句離觸穢。並寄事表法。如注所顯。當下三修凈福。表對亦如注。三中有五法。初護毀損。注云他供。即臥具等皆他所施故。善器即自身堪受道故。並下除調戲。沙門下不先臥。又下敬僧坐處。舉況引證。尋文可了。經中即寶即手經。又文殊問經云。死坐鐵床上。若下不後起。斥非中初文入道緣者善根由發故。凈土因

者心清凈故。出離軼者期解脫故。軼即是轍。車所從之道也。次科初敘無知。僅猶略也。不體法意者總迷上三也。都無下二句反上因緣也。供養福田反上出離軼也。注中非全無者不掩有信故。多下出非法。三節。初敘無智造業。前斥聚會。今世多然。又下斥侵毀。圖剝謂謀害。低突即觸犯。恣頑癡者即不畏因果。或下斥規奪。具下總示因果。二明有智獲益。三引經合證。經文雙喻下云衰利即合田園。蒺䔧有刺如菱而小。前境謂僧寺。女人法中初指同。唯下彰異。又二初指過。假謂虛假。排謂推排即牽推等。蕩謂縱放。𢴤觸也。必下示法。礙絕謂系屬於人不自在故。鄙謂厭惡。悼即悔恨。敬沙彌者恐謂未具不加敬。故注顯可知。出寺法中初結前。所下正示。初教禮辭。凡下令舍施。金剛堅利之寶伽藍福業之地故以喻焉。次要術中初文指中國者前云祇桓舊法故。正示中初文前敘道俗相資。修道緣者假彼外護故。生善境福智由生故。出家下次明互相敬護。初道須攝俗。四輩即天人。龍鬼幽通三趣。顯則唯人。次科初敘道眾志遠行薄。智下次教俗士取志合行。終照即深識不責目今。遠度即大量不見小過。略謂捒略。所下示幽靈同資。克猶究也。克照皆龍天之心。終遠即出家之志。如感通傳韋天告祖師云。天竺諸國不及此方。此

【現代漢語翻譯】現代漢語譯本此人心清凈的緣故，能夠出離，超越以往的道路，從而得到解脫的緣故。『軼』就是車轍，是車所行駛的道路。接下來一科首先敘述無知，『僅』是稍微的意思。不能理解佛法真意的人，是總括地迷惑於前面的三種情況。『都無』以下的二句是反過來說明上面的因緣。供養福田是反過來說明上面的出離以往的道路。註釋中說『非全無』，是因為不掩蓋還有信仰的人的緣故。『多』以下是指出非法的三節。首先敘述沒有智慧而造業。前面是斥責聚會，現在世上多是這樣。『又』以下是斥責侵損毀壞。『圖剝』是說謀害，『低突』就是觸犯。『恣頑癡者』就是不畏懼因果報應。『或』以下是斥責用手段奪取。『具』以下是總的說明因果報應。第二部分說明有智慧的人獲得利益。第三部分引用經文來合在一起證明。經文用雙重比喻，下面說『衰利』就是合於田園。『蒺藜』有刺，像菱角而小。『前境』是指僧寺。『女人法』中，首先指出相同之處，『唯』以下是彰顯不同之處。又分為二，首先指出過失，『假』是虛假，『排』是推開，就是牽連推卸等。『蕩』是放縱。『𢴤』是觸犯的意思。『必』以下是說明佛法。『礙絕』是說被系屬於人，不自由的緣故。『鄙』是厭惡。『悼』是悔恨。『敬沙彌者』，恐怕是認為沒有受具足戒，所以不加以尊敬，所以註釋中顯示可以知道。出寺法中，首先總結前面所說的。『所』以下是正式說明。首先教導禮拜辭別。『凡』以下是命令捨棄施捨。金剛是堅固銳利的寶物，伽藍（僧院）是培植福業的地方，所以用金剛來比喻。其次是重要的方法中，首先文中說『中國』，是因為前面說『祇桓（祇樹給孤獨園）』是舊有的方法的緣故。正式說明中，首先文中敘述道俗互相資助。『修道緣者』，是藉助他們的外在護持的緣故。『生善境福智由生故』，是因為產生善的境界，福德智慧由此產生。『出家』以下是說明互相尊敬守護。首先是出家人需要攝受在家人。『四輩』是指天人。龍鬼幽通三趣（天道、人道、鬼道），顯現出來就只有人道。接下來一科，首先敘述出家眾志向遠大而行為淺薄。『智』以下是教導在家人要選取志向相合的行為。『終照』是深刻地認識，不責備眼前的事情。『遠度』是寬大的氣量，不見小的過失。『略』是選擇省略。『所』以下是說明幽靈共同資助。『克』是究竟的意思。『克照』都是龍天的心意。『終遠』是出家人的志向。如同《感通傳》中韋天（佛教護法神）告訴祖師說，天竺（印度）各國的福德比不上這裡（中國）。

【English Translation】 English version Because this mind is pure, one can depart and transcend the past paths, thereby attaining liberation. 'Yi' (軼) means the wheel track, the path that the cart travels. The next section first describes ignorance; 'jin' (僅) means slightly. Those who cannot understand the true meaning of the Dharma are generally deluded by the previous three situations. The two sentences from 'Du wu' (都無) below are the reverse explanation of the above causes and conditions. Offering to the field of merit is the reverse explanation of the above departure from the past paths. The commentary says 'fei quan wu' (非全無) because it does not conceal that there are still people with faith. 'Duo' (多) below points out the three sections of illegal conduct. First, it describes creating karma without wisdom. The previous section criticized gatherings; this is often the case in the present world. 'You' (又) below criticizes encroachment and destruction. 'Tu bo' (圖剝) means plotting harm, 'di tu' (低突) means offending. 'Zi wan chi zhe' (恣頑癡者) means not fearing the consequences of karma. 'Huo' (或) below criticizes seizing by means. 'Ju' (具) below gives a general explanation of the causes and effects of karma. The second part explains the benefits gained by those with wisdom. The third part quotes scriptures to prove it together. The scripture uses a double metaphor; the following 'shuai li' (衰利) means combining with fields and gardens. 'Ji li' (蒺藜) has thorns, like water chestnuts but smaller. 'Qian jing' (前境) refers to monasteries. In 'women fa' (女人法), first point out the similarities; 'wei' (唯) below highlights the differences. It is further divided into two; first, point out the faults, 'jia' (假) means false, 'pai' (排) means pushing away, which is involving and shirking responsibility. 'Dang' (蕩) means indulging. '𢴤' means offending. 'Bi' (必) below explains the Dharma. 'Ai jue' (礙絕) means being tied to people, not being free. 'Bi' (鄙) means disgusted. 'Dao' (悼) means regret. 'Jing sha mi zhe' (敬沙彌者), perhaps it is thought that they have not received full ordination, so they are not respected, so the commentary shows that it can be known. In the method of leaving the monastery, first summarize what was said before. 'Suo' (所) below is the formal explanation. First, teach the farewell greeting. 'Fan' (凡) below is the command to abandon giving. Vajra is a solid and sharp treasure, and the Sangharama (monastery) is a place to cultivate meritorious deeds, so it is used as a metaphor for Vajra. Secondly, in the important method, first the text says 'China' because the previous 'Gihuan (Jetavana)' is the old method. In the formal explanation, first the text describes the mutual assistance of the monastic and lay communities. 'Xiu dao yuan zhe' (修道緣者) is because they are assisted by their external protection. 'Sheng shan jing fu zhi you sheng gu' (生善境福智由生故) is because a good realm is produced, and merit and wisdom are produced from this. 'Chujia' (出家) below explains mutual respect and protection. First, the monastic community needs to gather in the lay community. 'Si bei' (四輩) refers to gods and humans. Dragons and ghosts communicate with the three realms (heavenly realm, human realm, ghost realm), and only the human realm appears. In the next section, first describe the monastic community with great aspirations but shallow actions. 'Zhi' (智) below teaches the lay community to choose actions that match their aspirations. 'Zhong zhao' (終照) is to deeply understand, not to blame the present things. 'Yuan du' (遠度) is a broad mind, not seeing small faults. 'Lue' (略) is to choose to omit. 'Suo' (所) below explains that the spirits jointly assist. 'Ke' (克) means ultimately. 'Ke zhao' (克照) is the intention of the dragons and gods. 'Zhong yuan' (終遠) is the aspiration of the monastic community. As in the 'Gantong Zhuan', Wei Tian (Buddhist Dharma protector) told the patriarch that the merits of the various countries of India are not as good as here (China).

雖犯戒大涂慚愧。內雖陵犯外猶慎護故。使諸天見其一善忘其百非。若見造過咸皆流涕悉加中護不令魔惱。今下斥凡俗多譏。初敘其愚迷。自下彰過失。上句障聖道。次二句失善利。后二句招苦報。可謂下結嘆。三中初正明。此即轉釋上科不受道化之語。如下喻顯。嬰兒即喻愚俗。即上所謂小兒癡是也(有將嬰兒喻比丘非也)。囑累中乍觀語勢似總一篇。細詳文意止結此科耳。

釋主客篇

舊住名主。時過名客。若對三界則無有主客。今望伽藍不無久暫。強分主客以明待遇。然據律中制主待客。但主須筵款。客至有儀故云相待耳。制意中初二句示出家超世。無系之人故如賓也。次二句明遊方漂泊。隨處暫止即以寺字況于逆旅。謂同迎客之舍。既無定止義當迎待故云頗存於此。故下顯制。曲即委備。云云生起下文。初科中前明客來入寺。后明舊住迎接。知佛塔等者或問於人。或自瞻視。至門應開謂無關鎖容自開者。若不能者即反上也。此間晝日不尚閉門。事亦稀也。下墻謂低處。逾入此方所忌未可依用。次科四分初求房舍。自述歲數令知上下也。有當取者舊住給與也。丸藥舉之不拾他物。特舉至微例其餘也。次問處所。五分不眠為防難故。三中四分禮僧。止於四座以成眾故。餘座不禮恐勞擾故。思惟即禪定

【現代漢語翻譯】現代漢語譯本即使犯了戒律，也要對自己的過錯感到慚愧。內心雖然有所冒犯，但外表仍然謹慎守護，因此諸天會看到他的一點善行而忘記他的諸多過錯。如果看到他犯錯，都會流淚，並盡力保護他不被邪魔侵擾。現在（世人）多是貶低凡俗，喜歡譏諷。首先敘述他們的愚昧迷惑，然後彰顯他們的過失。上面的句子是阻礙聖道，接下來的兩句是失去善利，後面的兩句是招致苦報。可以說是最後的總結嘆息。三段中首先是正面闡明，這也就是轉而解釋上面『不受道化』的話語。下面的比喻很明顯，嬰兒就是比喻愚昧的凡俗，也就是上面所說的『小兒癡』（有人用嬰兒比喻比丘是不對的）。在囑咐託付中，乍一看語氣好像是總結整篇文章，仔細推敲文意，只是總結這一段而已。

釋主客篇

原先居住的叫做『主』，暫時經過的叫做『客』。如果從三界（欲界、色界、無色界）來看，就沒有主客之分。現在從伽藍（僧眾所居住的園林）的角度來看，不能沒有長久和暫時的區別。勉強區分主客是爲了說明接待的禮儀。然而根據戒律中的規定，是主人接待客人。只是主人需要準備筵席款待，客人到來要有禮儀，所以說是互相招待。戒律的用意中，開始的兩句是說出家人是超脫世俗，沒有牽掛的人，所以像賓客一樣。接下來的兩句是說明遊方僧人漂泊不定，隨處暫時停留，就用寺廟來比喻旅店，說是像迎接客人的住所。既然沒有固定的住所，就應該迎接招待，所以說『頗存於此』。所以下面顯示規定。『曲』就是委婉周備，云云生起下面的文字。第一段中，前面說明客人來到寺廟，後面說明原先居住的人迎接。知道佛塔等，或者向人詢問，或者自己察看。到門應該打開，說的是沒有關鎖可以自己打開的。如果不能打開，就是違反了上面的規定。這裡白天不提倡關門，這樣的事情也很少。『下墻』指的是低矮的地方，翻墻進入是此方所忌諱的，不可以依用。第二段，四分律（指四分律宗）中，首先請求房舍，自己陳述年齡，讓對方知道自己的輩分。有應該拿取的，原先居住的人給予。拿起丸藥而不拾取其他東西，特別舉出極小的東西為例，其餘的也是這樣。其次是詢問處所。五分律（指五分律宗）中，不睡覺是爲了防止災難。第三段中，四分律（指四分律宗）中，禮拜僧人，只在四個座位上禮拜，爲了成就大眾。其餘的座位不禮拜，是恐怕勞煩。思惟就是禪定。

【English Translation】 English version Even if one violates the precepts, one should feel ashamed of one's faults. Although there may be offenses internally, one should still be cautious and protective externally, so that the devas see one good deed and forget one hundred misdeeds. If they see one committing transgressions, they will all weep and do their best to protect one from being harassed by demons. Nowadays, people mostly belittle the mundane and like to criticize. First, they describe their ignorance and delusion, and then highlight their faults. The sentences above obstruct the path to enlightenment, the next two sentences lead to the loss of good benefits, and the last two sentences invite suffering. It can be said to be the final summary and sigh. Among the three sections, the first is a direct explanation, which is a reinterpretation of the words 'not accepting the teachings of the Way' mentioned above. The following metaphor is clear: the infant is a metaphor for ignorant ordinary people, which is what is meant by 'the foolishness of a child' mentioned above (it is incorrect to use an infant as a metaphor for a Bhikshu). In the entrustment, at first glance, the tone seems to summarize the entire article, but upon careful examination of the meaning, it only summarizes this section.

Explanation of Host and Guest

Those who reside permanently are called 'hosts,' and those who pass through temporarily are called 'guests.' If viewed from the perspective of the Three Realms (Desire Realm, Form Realm, Formless Realm), there is no distinction between host and guest. Now, from the perspective of the Sangharama (gardens where the Sangha resides), there cannot be no distinction between long-term and temporary. The distinction between host and guest is made to clarify the etiquette of reception. However, according to the regulations in the Vinaya (monastic code), the host should receive the guest. It is just that the host needs to prepare a feast to entertain, and the guest should have etiquette upon arrival, so it is said to be mutual reception. In the intention of the Vinaya, the first two sentences state that renunciants transcend the world and are unattached, so they are like guests. The next two sentences explain that wandering monks are unsettled and temporarily stay wherever they go, so the temple is likened to an inn, saying that it is like a place to welcome guests. Since there is no fixed abode, one should welcome and receive, so it is said 'somewhat exists here.' Therefore, the following shows the regulations. 'Subtly' means being tactful and thorough, and so on, giving rise to the following text. In the first section, the first part explains that the guest comes to the temple, and the second part explains that the original residents welcome them. Knowing the Stupa (Buddhist shrine) etc., either by asking people or by observing oneself. The door should be opened upon arrival, referring to those without locks that can be opened by oneself. If one cannot open it, it violates the above regulations. Here, closing the door during the day is not advocated, and such things are rare. 'Lower wall' refers to a low place, and climbing over the wall is taboo in this region and should not be followed. In the second section, in the Four-Part Vinaya (referring to the Dharmaguptaka Vinaya), one first requests lodging, stating one's age to let the other party know one's seniority. If there is something that should be taken, the original residents give it. Picking up the pill and not picking up other things, especially citing the smallest thing as an example, the rest is the same. Next, one asks about the location. In the Five-Part Vinaya (referring to the Sarvastivada Vinaya), not sleeping is to prevent disasters. In the third section, in the Four-Part Vinaya (referring to the Dharmaguptaka Vinaya), one bows to the monks, only bowing at the four seats, in order to accomplish the assembly. One does not bow at the remaining seats, for fear of disturbing them. Thinking is meditation.

。禮誦同之。十誦時見謂近處也。四中初文先問法食之處。又下次問利養有六。僧差即僧次。檀越送食謂將入寺。月八十五即六齋日人多設供(業疏云黑白俱有三日文少十四)。月初彼國重之亦多營設。檀越請即別請(舊云僧次者非)。三問人畜並據俗舍。次科初示僧制。若下明筵留。不語知者恐追伴故仍安慰之。給糧食者準須出己必非常住。三中十事與者前二與物后八與語。習俗謂風俗所宜。僧教令則隨方制度。某事可食事即物也。法附中初科上二句敘教法之功以能成善故。有由謂由於教也。次二句敘威儀之勝以能成因感果故。冥因者心業未形故。顯果者報相可見故。宗即是本。是以下引證。阿說亦云阿說嗜。此云馬勝。從佛受學方經七日便備威儀。以宿五百世為獼猴今猶躁擾。出家七日即改本轍。以威儀悟物故稱威儀第一。身子與目連為友共結契云。若得甘露必當同味。后時身子見馬勝威儀庠序。乃問。汝師是誰為說何法。答云。法從緣生亦從緣滅。一切諸法空無有主(此依五分引或有出雲諸法從緣生亦從因緣滅我佛大沙門常作如是說)。身子聞已便證初果。次傳向目連亦證初果。后同馬勝往佛所出家也。傳法等者即第五祖優波鞠多。威儀肅物率皆從化。如佛無異但無相好。時人號為無相好佛。又第二十祖阇夜多

【現代漢語翻譯】現代漢語譯本。禮誦也與此相同。『十誦』中說，這是指近處。四部分中，第一部分先問提供食物的地方。接下來問利養有六種。『僧差』就是僧人的次序。『檀越送食』是指將食物送到寺廟裡。『月八十五』指的是六齋日，人們大多會設供（《業疏》中說，黑白兩方都有三天，但十四日較少）。月初，彼國重視，也多有營設。『檀越請』是指特別的邀請（舊說是按照僧人次序是不對的）。第三個問題是關於人和牲畜，都是指在俗家。接下來的部分首先展示僧人的制度。『若下明筵留』，如果不說話，是怕被追趕，所以要安慰他們。『給糧食者準須出己必非常住』，提供糧食的人必須拿出自己的，一定不是常住的。三部分中的十件事，『與者』，前兩個是給予物品，后八個是給予言語。『習俗謂風俗所宜』，習俗是指風俗所適宜的。『僧教令則隨方制度』，僧人的教令要根據地方的制度。『某事可食事即物也』，某事可以吃，就是指食物。『法附中初科上二句敘教法之功以能成善故』，『法附』中，第一部分的前兩句敘述了教法的功用，因為它能夠成就善事。『有由謂由於教也』，『有由』是指由於教法。接下來的兩句敘述了威儀的殊勝，因為它能夠成就因，感得果報。『冥因者心業未形故』，『冥因』是指心中的業力還沒有顯現出來。『顯果者報相可見故』，『顯果』是指果報的相貌可以看見。『宗即是本』，宗就是根本。『是以下引證』，以下是引用的證據。『阿說亦云阿說嗜』，『阿說』也叫『阿說嗜』。『此云馬勝』，這裡說的是馬勝(Aśvajit，佛陀的五位早期弟子之一)。從佛陀那裡學習才七天，就具備了威儀。因為前世五百世都是獼猴，現在仍然躁動。出家七天就改變了本來的習性。因為威儀能夠使人覺悟，所以被稱為威儀第一。身子(Śāriputra，舍利弗，佛陀的十大弟子之一)和目連(Mahāmaudgalyāyana，目犍連，佛陀的十大弟子之一)是朋友，共同結盟說，如果得到甘露，一定要一起品嚐。後來，身子看到馬勝威儀莊嚴有序，就問：『你的老師是誰？他說了什麼法？』回答說：『法從緣生，也從緣滅。一切諸法空無有主』（這是根據《五分律》引用的，或者有說是『諸法從緣生，也從因緣滅，我佛大沙門常作如是說』）。身子聽了之後，就證得了初果。然後傳給目連，目連也證得了初果。後來他們一起和馬勝去佛陀那裡出家。『傳法等者即第五祖優波鞠多』，傳法的人是第五祖優波鞠多(Upagupta)。威儀莊嚴，使人信服，都跟隨他教化。像佛陀一樣，只是沒有佛陀的相好。當時的人稱他為無相好佛。還有第二十祖阇夜多(Jayata)。 English version. Reciting scriptures is the same. 'Ten Recitations' says this refers to nearby places. In the four parts, the first part first asks about the place where food is provided. Next, it asks about the six types of benefits and offerings. 'Sangha assignment' refers to the order of the monks. 'Dānapati sending food' refers to bringing food to the temple. 'Eighth and fifteenth of the month' refers to the six fasting days, when people often make offerings (the Yè Shū says that both black and white sides have three days, but the fourteenth is less common). At the beginning of the month, that country values it and often makes preparations. 'Dānapati invitation' refers to a special invitation (the old saying that it is according to the order of the monks is incorrect). The third question is about people and livestock, all referring to those in lay households. The following section first shows the monastic system. 'If you leave the seat without speaking', if you don't speak, it is because you are afraid of being chased, so you need to comfort them. 'Those who provide food must take it out of their own, and it must not be permanently available', those who provide food must take out their own, and it must not be permanently available. Of the ten things in the three parts, 'givers', the first two are giving things, and the last eight are giving words. 'Customs refer to what is suitable for customs', customs refer to what is suitable for customs. 'Monastic teachings should follow local systems', monastic teachings should follow local systems. 'Something that can be eaten refers to things', something that can be eaten refers to food. 'The first two sentences of the first section of Fǎ Fù describe the merit of teaching the Dharma because it can accomplish good deeds', the first two sentences of the first section of Fǎ Fù describe the merit of teaching the Dharma because it can accomplish good deeds. 'Having a reason means due to teaching', 'having a reason' means due to teaching. The next two sentences describe the excellence of demeanor because it can accomplish causes and reap rewards. 'Hidden cause refers to the fact that mental karma has not yet taken shape', 'hidden cause' refers to the fact that mental karma has not yet taken shape. 'Manifest result refers to the fact that the appearance of retribution can be seen', 'manifest result' refers to the fact that the appearance of retribution can be seen. 'Sect is the root', sect is the root. 'The following is cited as evidence', the following is cited as evidence. 'Āshuō is also called Āshuō shì', 'Āshuō' is also called 'Āshuō shì'. 'This refers to Aśvajit', here it refers to Aśvajit (one of the Buddha's five early disciples). After learning from the Buddha for only seven days, he possessed demeanor. Because he was a monkey for five hundred lifetimes in the past, he is still restless now. After being ordained for seven days, he changed his original habits. Because demeanor can enlighten people, he is called the first in demeanor. Śāriputra (one of the Buddha's ten great disciples) and Mahāmaudgalyāyana (one of the Buddha's ten great disciples) were friends and formed an alliance, saying that if they obtained nectar, they must taste it together. Later, Śāriputra saw Aśvajit's dignified and orderly demeanor and asked: 'Who is your teacher? What Dharma did he speak?' He replied: 'The Dharma arises from conditions and also ceases from conditions. All dharmas are empty and without a master' (this is quoted according to the Five-Part Law, or some say 'All dharmas arise from conditions and also cease from conditions, my Buddha, the great śrāmaṇa, always says this'). After hearing this, Śāriputra attained the first fruit. Then he passed it on to Mahāmaudgalyāyana, and Mahāmaudgalyāyana also attained the first fruit. Later, they went to the Buddha together with Aśvajit to be ordained. 'Those who transmit the Dharma are the fifth patriarch Upagupta', the person who transmits the Dharma is the fifth patriarch Upagupta. His dignified demeanor convinced people, and they all followed his teachings. Like the Buddha, but without the Buddha's auspicious marks. At that time, people called him the Buddha without auspicious marks. There is also the twentieth patriarch Jayata.

【English Translation】 English version. Reciting scriptures is the same. 'Ten Recitations' says this refers to nearby places. In the four parts, the first part first asks about the place where food is provided. Next, it asks about the six types of benefits and offerings. 'Sangha assignment' refers to the order of the monks. 'Dānapati sending food' refers to bringing food to the temple. 'Eighth and fifteenth of the month' refers to the six fasting days, when people often make offerings (the Yè Shū says that both black and white sides have three days, but the fourteenth is less common). At the beginning of the month, that country values it and often makes preparations. 'Dānapati invitation' refers to a special invitation (the old saying that it is according to the order of the monks is incorrect). The third question is about people and livestock, all referring to those in lay households. The following section first shows the monastic system. 'If you leave the seat without speaking', if you don't speak, it is because you are afraid of being chased, so you need to comfort them. 'Those who provide food must take it out of their own, and it must not be permanently available', those who provide food must take out their own, and it must not be permanently available. Of the ten things in the three parts, 'givers', the first two are giving things, and the last eight are giving words. 'Customs refer to what is suitable for customs', customs refer to what is suitable for customs. 'Monastic teachings should follow local systems', monastic teachings should follow local systems. 'Something that can be eaten refers to things', something that can be eaten refers to food. 'The first two sentences of the first section of Fǎ Fù describe the merit of teaching the Dharma because it can accomplish good deeds', the first two sentences of the first section of Fǎ Fù describe the merit of teaching the Dharma because it can accomplish good deeds. 'Having a reason means due to teaching', 'having a reason' means due to teaching. The next two sentences describe the excellence of demeanor because it can accomplish causes and reap rewards. 'Hidden cause refers to the fact that mental karma has not yet taken shape', 'hidden cause' refers to the fact that mental karma has not yet taken shape. 'Manifest result refers to the fact that the appearance of retribution can be seen', 'manifest result' refers to the fact that the appearance of retribution can be seen. 'Sect is the root', sect is the root. 'The following is cited as evidence', the following is cited as evidence. 'Āshuō is also called Āshuō shì', 'Āshuō' is also called 'Āshuō shì'. 'This refers to Aśvajit', here it refers to Aśvajit (one of the Buddha's five early disciples). After learning from the Buddha for only seven days, he possessed demeanor. Because he was a monkey for five hundred lifetimes in the past, he is still restless now. After being ordained for seven days, he changed his original habits. Because demeanor can enlighten people, he is called the first in demeanor. Śāriputra (one of the Buddha's ten great disciples) and Mahāmaudgalyāyana (one of the Buddha's ten great disciples) were friends and formed an alliance, saying that if they obtained nectar, they must taste it together. Later, Śāriputra saw Aśvajit's dignified and orderly demeanor and asked: 'Who is your teacher? What Dharma did he speak?' He replied: 'The Dharma arises from conditions and also ceases from conditions. All dharmas are empty and without a master' (this is quoted according to the Five-Part Law, or some say 'All dharmas arise from conditions and also cease from conditions, my Buddha, the great śrāmaṇa, always says this'). After hearing this, Śāriputra attained the first fruit. Then he passed it on to Mahāmaudgalyāyana, and Mahāmaudgalyāyana also attained the first fruit. Later, they went to the Buddha together with Aśvajit to be ordained. 'Those who transmit the Dharma are the fifth patriarch Upagupta', the person who transmits the Dharma is the fifth patriarch Upagupta. His dignified demeanor convinced people, and they all followed his teachings. Like the Buddha, but without the Buddha's auspicious marks. At that time, people called him the Buddha without auspicious marks. There is also the twentieth patriarch Jayata.

善持威儀見無不敬。佛曾記之。阇夜多者最後律師。故知諸祖傳通並以威儀令生物善。方冊即付法藏傳。故下結前起后。列示中初文五分。明威儀化物功深。闕則二利俱失故非大明也。僧祇明行法。平視頭不俯仰也。合身回不但轉項也。中含初別示行法。續上僧祇。狩王即師子及象王。若下通明四儀。初明入聚即示行法。無事處即阿蘭若。合明食法文見頭陀。或下次明住坐二法。于中下後明臥法。頭面向像無背違故。系想明相不著睡眠故。僧祇臥法大途同上。文復詳委但頭向不同。衣架師長皆尊處故。合口拄龂心易定故。念慧所修觀行不暫忘故。指如上者即想明相等。十誦明燈不臥恐裸露故。出行中初科前明摒凈。隨相即覆處敷僧物戒。去時下明白告。後去時下明觀方量伴。利衰謂有益無益。時言謂當言即言。若有下明暫住復去法。下座得病下明遇病料理法。上座有病理合看視故。但明下座恐捨棄故。得脫謂差損。次科初示行法。先指後跟是賤下相。在下明覓處。前食即小食。后食即中齋。當白入者由覓宿食必入俗舍故。三中安詳離卒暴故。一心離雜念故。觀地二意。即止作也。不退菩薩舊云初地已去。坐臥中初科僧祇前明坐法。駱駝謂兩膝拄地。次明臥法。仰是慢相。伏即饑相。左脅淫相。如法即右脅臥。指三十五

【現代漢語翻譯】現代漢語譯本『善於保持威儀，見到任何人都恭敬。』佛陀曾經這樣記述過。阇夜多（Jayata，尊者名）是最後的律師。因此可知歷代祖師傳法，都以威儀來使眾生向善。《方冊》就是傳授法藏的依據。所以下面總結前面，開啟後面。列出所示內容，最初分為五部分。說明威儀教化眾生的功德很深。缺少威儀，自利利他都會失敗，所以不是真正的明白。僧祇（Saṃghāti，僧伽梨，一種僧衣）中說明行法，平視，頭不低也不仰。全身轉動，不只是轉動脖子。中含（指《中阿含經》）最初分別展示行法，接續上面的僧祇。狩王（Mrigaraja）指獅子和象王。如果下面通篇說明四種威儀。最初說明進入人群，就是展示行法。『無事處』指阿蘭若（Araṇya，寂靜處，指遠離村落的修行場所）。合併說明飲食之法，內容見《頭陀經》。或者下面說明住和坐兩種方法。在其中下面之後說明臥法。頭面向佛像，不背對佛像。繫念佛像，不執著于睡眠。僧祇的臥法，大體上與上面相同。文字更加詳細周全，只是頭的朝向不同。衣架和師長，都是尊敬的地方。合口抵住牙齦，心容易安定。念和慧所修的觀行，片刻也不忘記。『指如上者』，就是指想念佛像等等。十誦（指《十誦律》）中說明，不臥是爲了防止。出行中，最初在科目前面說明打掃乾淨。『隨相』就是覆蓋處所，鋪設僧物戒。離開時下面明白告知。後面離開時下面說明觀察方向，衡量同伴。『利衰』指有益和無益。『時言』指應當說的話就說。如果有下面說明暫時停留又離開的方法。下座（指地位較低的僧人）得病，下面說明遇到疾病的處理方法。上座（指地位較高的僧人）有病，理應看護。但說明下座，是擔心被捨棄。『得脫』指痊癒或死亡。下一個科目的最初展示行法。先伸出腳趾，后抬起腳跟，是卑賤的姿態。在下面說明尋找處所。『前食』指小食。『后食』指午齋。應當稟告進入的人，因為尋找住宿和食物必定進入俗家。『三中』指安詳，遠離倉促和暴躁。『一心』指遠離雜念。『觀地二意』，就是止和作。『不退菩薩』過去認為是初地以上的菩薩。坐臥中，最初科目僧祇前面說明坐法。『駱駝』指兩膝蓋支撐地面。其次說明臥法。仰臥是傲慢的姿態。俯臥是飢餓的姿態。左脅臥是淫慾的姿態。『如法』指右脅臥。指三十五（指《三十五佛名經》）。 English version 'Be good at maintaining decorum, and be respectful to everyone.' The Buddha once recorded this. Jayata (name of a venerable one) is the last lawyer. Therefore, it is known that the patriarchs of all generations passed on the Dharma by using decorum to make sentient beings good. The 'Fang Ce' (a book) is the basis for passing on the Dharma treasury. Therefore, the following summarizes the previous and opens the following. The content shown is initially divided into five parts. It explains that the merit of using decorum to transform sentient beings is profound. Lacking decorum, both self-benefit and benefiting others will fail, so it is not true understanding. The Saṃghāti (a type of monastic robe) explains the practice of walking, looking straight ahead, with the head neither lowered nor raised. The whole body turns, not just the neck. The Madhyama Āgama (Middle Length Discourses) initially shows the practice of walking separately, continuing the above Saṃghāti. Mrigaraja refers to the lion and the elephant king. If the following explains the four kinds of deportment throughout. The initial explanation of entering a crowd is to show the practice of walking. 'A place of no affairs' refers to Araṇya (a quiet place, referring to a place of practice away from villages). The combined explanation of the method of eating is found in the 'Dhuta Sutra'. Or the following explains the two methods of dwelling and sitting. After that, the following explains the method of lying down. The head faces the Buddha image, not facing away from the Buddha image. Focusing on the Buddha image, not being attached to sleep. The Saṃghāti's method of lying down is generally the same as above. The text is more detailed and complete, but the direction of the head is different. The clothes rack and the teacher are all places of respect. Closing the mouth and pressing against the gums makes the mind easy to settle. The contemplation practiced by mindfulness and wisdom is not forgotten for a moment. 'Referring to the above' refers to thinking of the Buddha image, etc. The Daśabhāṇavāra (Ten Recitations Vinaya) explains that not lying down is to prevent . In going out, the initial explanation before the subject is to clean up. 'Following the appearance' is to cover the place and lay out the monastic precepts. The following clearly informs when leaving. The following explains observing the direction and measuring companions when leaving. 'Benefit and decline' refers to beneficial and unbeneficial. 'Timely words' refers to saying what should be said. If there is the following explanation of the method of temporarily staying and then leaving. If a junior monk (lower seat) gets sick, the following explains how to deal with the illness. If a senior monk (upper seat) is sick, it is reasonable to take care of him. But the explanation of the lower seat is to worry about being abandoned. 'Getting rid of' refers to recovery or death. The initial display of the practice of walking in the next subject. Extending the toes first and then lifting the heels is a humble posture. The following explains finding a place. 'Previous meal' refers to a small meal. 'Later meal' refers to the midday meal. One should inform the person entering, because seeking lodging and food will surely enter a secular home. 'Three middles' refers to being peaceful, away from haste and impatience. 'One mind' refers to being away from distracting thoughts. 'Observing the ground with two intentions' is stopping and acting. 'Non-retreating Bodhisattva' was previously thought to be a Bodhisattva above the first ground. In sitting and lying down, the initial subject Saṃghāti explains the method of sitting first. 'Camel' refers to supporting the ground with both knees. Secondly, explain the method of lying down. Lying on the back is an arrogant posture. Lying on the stomach is a hungry posture. Lying on the left side is a lustful posture. 'According to the Dharma' refers to lying on the right side. Refers to thirty-five (referring to the 'Thirty-Five Buddhas Sutra').

【English Translation】『Skilled in upholding deportment, seeing everyone with respect.』 The Buddha once recorded this. Jayata (name of a venerable one) is the last lawyer. Therefore, it is known that the patriarchs of all generations passed on the Dharma by using deportment to make sentient beings good. The 『Fang Ce』 (a book) is the basis for passing on the Dharma treasury. Therefore, the following summarizes the previous and opens the following. The content shown is initially divided into five parts. It explains that the merit of using deportment to transform sentient beings is profound. Lacking deportment, both self-benefit and benefiting others will fail, so it is not true understanding. The Saṃghāti (a type of monastic robe) explains the practice of walking, looking straight ahead, with the head neither lowered nor raised. The whole body turns, not just the neck. The Madhyama Āgama (Middle Length Discourses) initially shows the practice of walking separately, continuing the above Saṃghāti. Mrigaraja refers to the lion and the elephant king. If the following explains the four kinds of deportment throughout. The initial explanation of entering a crowd is to show the practice of walking. 『A place of no affairs』 refers to Araṇya (a quiet place, referring to a place of practice away from villages). The combined explanation of the method of eating is found in the 『Dhuta Sutra』. Or the following explains the two methods of dwelling and sitting. After that, the following explains the method of lying down. The head faces the Buddha image, not facing away from the Buddha image. Focusing on the Buddha image, not being attached to sleep. The Saṃghāti』s method of lying down is generally the same as above. The text is more detailed and complete, but the direction of the head is different. The clothes rack and the teacher are all places of respect. Closing the mouth and pressing against the gums makes the mind easy to settle. The contemplation practiced by mindfulness and wisdom is not forgotten for a moment. 『Referring to the above』 refers to thinking of the Buddha image, etc. The Daśabhāṇavāra (Ten Recitations Vinaya) explains that not lying down is to prevent **. In going out, the initial explanation before the subject is to clean up. 『Following the appearance』 is to cover the place and lay out the monastic precepts. The following clearly informs when leaving. The following explains observing the direction and measuring companions when leaving. 『Benefit and decline』 refers to beneficial and unbeneficial. 『Timely words』 refers to saying what should be said. If there is the following explanation of the method of temporarily staying and then leaving. If a junior monk (lower seat) gets sick, the following explains how to deal with the illness. If a senior monk (upper seat) is sick, it is reasonable to take care of him. But the explanation of the lower seat is to worry about being abandoned. 『Getting rid of』 refers to recovery or death. The initial display of the practice of walking in the next subject. Extending the toes first and then lifting the heels is a humble posture. The following explains finding a place. 『Previous meal』 refers to a small meal. 『Later meal』 refers to the midday meal. One should inform the person entering, because seeking lodging and food will surely enter a secular home. 『Three middles』 refers to being peaceful, away from haste and impatience. 『One mind』 refers to being away from distracting thoughts. 『Observing the ground with two intentions』 is stopping and acting. 『Non-retreating Bodhisattva』 was previously thought to be a Bodhisattva above the first ground. In sitting and lying down, the initial subject Saṃghāti explains the method of sitting first. 『Camel』 refers to supporting the ground with both knees. Secondly, explain the method of lying down. Lying on the back is an arrogant posture. Lying on the stomach is a hungry posture. Lying on the left side is a lustful posture. 『According to the Dharma』 refers to lying on the right side. Refers to thirty-five (referring to the 『Thirty-Five Buddhas Sutra』).

者彼云。應如師子獸王順身臥。若右脅有癰瘡無罪不者越威儀。增一手按彼因外道抽除床攊故制(攊音歷今謂床桄)。十誦制晝臥者有病應開。喜眠令經行者除昏思故。善見初制系想。三寶戒施天為六念。下明坐跪名二。禪觀加趺。飲食踞坐。尼令長跪。非不通僧。僧制互跪則不通尼。故注云各有所立也。別示中初科三千中明踞坐。交足左右交過雙。豎謂腳頭向上。卻踞謂反向后。掉捎謂搖動。搘拄謂一足著地搘起。一足直申向前。上足即翹起一足。次明五事。應通二坐。不前據謂兩手托床。母論明加坐。撿合作斂。次科三千中不與師坐不僣上也。十誦初制起他。謂恃己陵物也。乃下次制濫下。三中初明臥法。卻踞謂退身坐。㐸音欠。張口申氣也。吒去聲嘆息也。狗群謂相倚也。起以時節即念明相心起。當責謂懈怠耽睡等念。又下次明起入眾法。遺即留也。臥法中善見明念起。三千示臥相。母論誡耽睡。二時謂初后夜。一時即中夜。僧祇制晏起。注指前說即右脅著下累腳合口等。

四分律行事鈔資持記下三

四分律行事鈔資持記下四

釋瞻病篇

題中四字。即下兩門。瞻送是能施病終。即所為。制意中。初科初敘病患。多嬰累者。通目眾苦也。四大等者。別示病惱也。地水火風內外該遍故。

【現代漢語翻譯】現代漢語譯本：那個人說：『應該像獅子獸王一樣順著身體臥倒。』如果右脅有癰瘡，不算違越威儀嗎？增加一隻手按著它，因為外道抽除床攊（lì，現在叫做床桄）的緣故而制定這條戒律。《十誦律》規定，允許有病的人白天睡覺。喜歡睡覺的人應該通過經行來消除昏沉的思緒。善見律最初規定要繫念，以三寶、戒、施、天為六念。下面說明坐和跪有兩種。禪觀時要加趺（雙腿盤坐）。飲食時要踞坐。比丘尼要長跪。並非不通融僧眾。僧眾規定互相跪拜，則不通融比丘尼。所以註釋說，各自有所規定。別示中，初科三千威儀中說明踞坐。交足，左右腳交叉超過雙腿。豎，指腳頭向上。卻踞，指反向后。掉捎，指搖動。搘拄，指一隻腳著地支撐起來，一隻腳直伸向前，上面的腳就翹起來。其次說明五事，應該通融兩種坐姿。不前據，指兩手托著床。母論中說明加坐，檢查合作時要斂身。次科三千威儀中，不與師父同坐，是不僭越。十誦律最初規定要起身呵斥他人，是指仗恃自己欺凌他人。乃下，其次規定不濫用。三中，首先說明臥法。卻踞，指退身坐。㐸（yīn），張口伸氣。吒（zhà），去聲，嘆息。狗群，指互相依靠。起身以時節，即念及明相，心生警覺。應當責備自己懈怠耽睡等念頭。又下，其次說明起身進入僧眾的方法。遺，即留下。臥法中，善見律說明念頭生起。三千威儀中展示臥相。母論中告誡不要貪睡。二時，指初夜和后夜。一時，指中夜。僧祇律規定不要晏起。註釋指前面所說，即右脅著下、累腳、合口等。

《四分律行事鈔資持記》下三

《四分律行事鈔資持記》下四

解釋瞻病篇

題目中的四個字，就是下面的兩門。瞻送是能施，病終是所為。制意中，初科首先敘述病患，多有纏累，是總括各種痛苦。四大等，是分別說明病痛的煩惱。地、水、火、風內外都包括在內。

【English Translation】 English version: He said, 'One should lie down like the lion, the king of beasts, reclining on one's side.' If there is a sore on the right side, is it not a violation of decorum? Adding a hand to press on it, because the heretics remove the bed slats (lì, now called chuáng guāng 床桄) is why this rule was established. The Ten Recitations Vinaya (Shi Song Lu 十誦律) stipulates that those who are ill should be allowed to sleep during the day. Those who like to sleep should eliminate drowsy thoughts by walking around. The Samantapāsādikā (Shan Jian Lu 善見律) initially stipulated to focus the mind, using the Six Recollections (liu nian 六念) of the Three Jewels (San Bao 三寶), precepts, generosity, and the heavens. The following explains that there are two types of sitting and kneeling. During meditation, one should sit in the lotus position (jia fu 加趺). When eating, one should sit with knees raised (ju zuo 踞坐). Nuns should kneel upright. It is not that monks are not accommodated. The monks' rule of mutual kneeling does not accommodate nuns. Therefore, the commentary says that each has its own rules. In the separate explanation, the initial section on the Three Thousand Modes of Conduct (san qian wei yi 三千威儀) explains sitting with knees raised. Crossing the feet means crossing the left and right feet over the legs. 'Upright' means the toes pointing upwards. 'Reversed knees raised' means the opposite, pointing backwards. 'Shaking and swaying' means shaking. 'Propping and supporting' means one foot on the ground supporting, and one leg stretched straight forward, with the upper foot raised. Next, it explains the five matters, which should accommodate both sitting postures. 'Not leaning forward' means supporting the bed with both hands. The Mother Treatise (Mu Lun 母論) explains adding a seat, and one should be mindful and composed when working together. In the next section on the Three Thousand Modes of Conduct, not sitting with the teacher is not presumptuous. The Ten Recitations Vinaya initially stipulated to rise and scold others, which means relying on oneself to bully others. Next, it stipulates not to abuse. In the three, it first explains the method of lying down. 'Reversed knees raised' means sitting with the body leaning back. 㐸 (yīn), means opening the mouth and exhaling. 吒 (zhà), in the departing tone, means sighing. 'Dog pack' means leaning on each other. Rising at the right time means being mindful of the bright signs and the arising of alertness in the mind. One should blame oneself for thoughts of laziness and indulgence in sleep. Also below, it explains the method of rising and entering the assembly. 'Leaving' means leaving behind. In the method of lying down, the Samantapāsādikā explains the arising of mindfulness. The Three Thousand Modes of Conduct shows the posture of lying down. The Mother Treatise warns against indulging in sleep. 'Two times' refers to the first and last watches of the night. 'One time' refers to the middle of the night. The Mahāsaṃghika Vinaya (Seng Qi Lu 僧祇律) stipulates not to rise late. The commentary refers to what was said earlier, that is, the right side facing down, legs stacked, mouth closed, etc.

Sifenlü Xing Shichao Zichi Ji, Volume 3

Sifenlü Xing Shichao Zichi Ji, Volume 4

Explanation of the Chapter on Caring for the Sick

The four characters in the title are the two sections below. 'Caring and sending off' is the act of giving, and 'sickness and death' is the object of the act. In the intention of the rules, the initial section first describes the sick, who are often entangled, which is a general summary of various sufferings. 'The four great elements, etc.' are separate explanations of the afflictions of illness. Earth, water, fire, and wind are all-encompassing, both internal and external.

通名大。六府者。大腸小腸胃膀胱三焦膽也(從頂至心為上焦。從心至腰為中焦。從腰至足為下焦。此三共為一府)。若下次明瞻視。然下三示凡情。昵近也。故下彰聖引導。按西域記。祇桓東北有塔。即如來洗病比丘處。如來在日。有病比丘。含苦獨處。佛問汝何所苦。汝何獨居。答曰。我性疏懶。不耐看病故。今嬰疾。無人瞻視。佛愍而告曰。善男子。我今春汝。引證中律因病人無人瞻視。佛即呵制。初引緣。便下立制。佛下結勸。乃下指同存沒雖殊提接義一。故茲制意兼該兩門。問答中。徴上律文。欲彰功行。答中。初正答有二。初約心行同佛。又下次約隨順法制。僧祇下引示初引緣起。即彰奉佛不如看病。又下次引勸贊。以顯功深。簡人中。初科四分。初制本眾有三。一親屬自看。二僧與。三僧差如法治即吉罪。準無比丘。應令沙彌凈人看。若無下次開女眾。十誦僧祇二律大略同前。次科初明本眾有二。初有乘迎歸。無所分別謂昏迷也。㹀牛草馬。本不得乘病篤故開。若無下次明無乘往求。不繞塔等。恐遲滯故。及共迎者。謂召檀越往迎同上比丘也。若路下次明尼眾。同異可見。阇維此云焚燒。俗嫌遠送。不令見故。餘下后明下眾文。略不出故令準之。三中初句指前聖制。次句勸依。下二句指廣即僧祇文。供

給中初科五分。唯開自煮五百問亦然。七日一受。更開過中失受惡觸不受。先凈謂令凈人火凈。下指寶梁。彼云乞食比丘或病。不能乞食。當自伏心云。我獨無侶。一身出家。法是我伴。等習禪經。今藏錄不出。二中僧祇。先明九橫令知看視。前七並食。八懈怠者。不勤調攝故。九無慧謂執愚失治故。又下次明供給據文有三。初須己物。二己無則僧物。三僧無則乞與。好食與看病者。獎其勤勞。令無退故。又不下三制推免。四分五德文引第五。而略上四。一知可食應與。二不惡賤便穢。三懷慈愍不為衣食。四能經理湯藥。善見為病。開餉俗士不犯污家。下指僧祇。略如上引須者自尋。三中初十五二律。明審問所須應時給付。后十誦中。開服犯過藥。以必差故。佛僧中。佛無宿觸。疑剩佛字。四中善生初誡始終。若下教求物五百問。初制看病輒用彼物。比丘下次制病者捨棄衣缽。一為終身不離。二為留賞看病。五中伽論不凈同前十誦。謂煮膏肉和以鹽故。此引廢前例通余物。六中四分初安便器。次第三開。屋中即房內。不下次置唾器。既制污地。必有所盛故。三安置中初科僧祇好房既是大德。十誦中房計是常人。但不得下房不容看病故。次文中國本傳。壇經所謂別傳是也。日光沒處者。壇經云西方為無常之院。由終歿于

【現代漢語翻譯】現代漢語譯本給中初科五分：在《五百問經》中，唯有允許自己烹煮食物的情況被提及。七日接受一次供養。進一步規定，過了中午、失去接受供養的機會、接觸到不潔之物，都不能接受供養。首先要進行凈化，即讓負責凈潔的人用火來凈化。下文指的是《寶梁經》。經中提到，乞食的比丘（bhiksu，佛教出家人）或者生病的比丘，如果不能乞食，應當自我安撫內心，告訴自己：『我獨自一人，沒有同伴。我獨自出家，佛法是我的伴侶。』等等，並學習禪定經典。現在藏經中沒有收錄。在《僧祇律》中，首先說明九種橫死的情況，讓人知道如何看護病人。前七種都與飲食有關。第八種是懈怠，因為不勤奮調理和照顧。第九種是無慧，指固執愚昧，失去治療的機會。另外，下文說明供給，根據經文有三種情況：一是需要自己的物品，二是自己沒有則用僧團的物品，三是僧團也沒有則乞討來給予。好的食物要給看護病人的人，獎勵他們的勤勞，使他們不退轉。另外，下文有三條關於推卸責任和免除義務的規定。《四分律》中關於五德的條文只引用了第五條，而省略了前四條：一、知道什麼是可以吃的，應該給予；二、不厭惡低賤污穢之物；三、懷著慈悲憐憫之心，不爲了衣食；四、能夠管理湯藥。《善見律毗婆沙》中，爲了病人，允許供養俗人，不犯污家的罪過。下文指的是《僧祇律》，內容大致如上文所引，需要的人自己去查詢。在《二中》的最初十五條和兩條律文中，明確審問病人需要什麼，並及時給予。在後來的《十誦律》中，允許服用犯戒的藥物，因為這些藥物一定能治好病。關於佛和僧團，佛沒有隔夜的食物。《疑剩佛字》這句話不清楚是什麼意思。在《善生經》的最初的戒律中，始終都要注意。如果下文教導如何尋求物品，《五百問經》中，最初禁止看護病人的人隨便使用病人的物品。比丘下文禁止病人捨棄衣缽。一是表示終身不離，二是留下賞賜給看護病人的人。在《伽論》中，不凈之物與之前的《十誦律》相同，指的是煮熟的肉和鹽混合在一起。這裡引用是爲了廢除之前的例子，並適用於其他物品。在《四分律》中，首先安置便器，然後逐步允許。屋中即房內。下文禁止放置唾器，既然禁止弄髒地面，就必須有東西來盛放污物。在安置中，最初《僧祇律》認為好的房間是大德住的。《十誦律》中，房間估計是普通人住的，但不能是不能容納看護病人的下等房間。下文指的是中國本土的傳記，也就是《壇經》所說的別傳。『日光沒處』，《壇經》說西方是無常之院，因為最終會死在那裡。

【English Translation】 English version Regarding the initial fivefold division in the 'Zhong' section: Only the allowance for self-cooking is mentioned in the 'Five Hundred Questions'. Offerings are received once every seven days. Furthermore, it stipulates that offerings cannot be received after noon, after missing the opportunity to receive them, or after contact with unclean objects. Purification must be performed first, meaning having the person in charge of cleanliness purify with fire. The following refers to the 'Ratnakuta Sutra'. It mentions that a begging bhiksu (Buddhist monastic) or a sick bhiksu, if unable to beg for food, should pacify their mind, telling themselves: 'I am alone, without companions. I have renounced the world alone, the Dharma is my companion.' And so on, and study the Chan (Zen) scriptures. This is not currently included in the Tibetan canon. In the 'Mahasamghika Vinaya', the nine types of untimely death are first explained, so that people know how to care for the sick. The first seven are related to food. The eighth is laziness, because of not diligently regulating and caring. The ninth is lack of wisdom, referring to stubborn ignorance, losing the opportunity for treatment. Furthermore, the following explains provision, according to the text there are three situations: first, needing one's own belongings, second, if one does not have them, then using the Sangha's (monastic community) belongings, and third, if the Sangha does not have them, then begging to give. Good food should be given to those caring for the sick, rewarding their diligence, so that they do not regress. Furthermore, the following are three regulations regarding shirking responsibility and exemption from obligations. The article on the five virtues in the 'Dharmaguptaka Vinaya' only quotes the fifth, while omitting the first four: 1. Knowing what is edible and should be given; 2. Not disliking lowly and filthy things; 3. Having a compassionate heart, not for the sake of clothing and food; 4. Being able to manage decoctions and medicines. In the 'Samantapasadika', for the sake of the sick, it is permissible to make offerings to laypeople, without committing the offense of defiling the family. The following refers to the 'Mahasamghika Vinaya', the content is roughly as quoted above, those who need it can find it themselves. In the initial fifteen articles and two Vinaya articles of the 'Second Zhong', clearly inquire what the patient needs and give it in a timely manner. In the later 'Sarvastivada Vinaya', it is permissible to take medicine that violates the precepts, because these medicines will definitely cure the disease. Regarding the Buddha and the Sangha, the Buddha does not have overnight food. The phrase 'Suspect remaining Buddha character' is unclear what it means. In the initial precepts of the 'Sigalovada Sutra', attention should be paid from beginning to end. If the following teaches how to seek things, in the 'Five Hundred Questions', it initially prohibits those caring for the sick from using the patient's belongings casually. The bhiksu below prohibits the patient from abandoning their robes and bowl. One is to show that they will not be separated for life, and the other is to leave them as a reward for those caring for the sick. In the 'Gara Sutra', unclean objects are the same as in the previous 'Sarvastivada Vinaya', referring to cooked meat mixed with salt. This is quoted to abolish the previous example and apply it to other objects. In the 'Dharmaguptaka Vinaya', first place the toilet, and then gradually allow it. 'In the room' means inside the room. The following prohibits placing a spittoon, since it is forbidden to dirty the ground, there must be something to hold the dirt. In the placement, initially the 'Mahasamghika Vinaya' considered that good rooms were lived in by great virtues. In the 'Sarvastivada Vinaya', the room is estimated to be lived in by ordinary people, but it cannot be an inferior room that cannot accommodate caring for the sick. The following refers to the local Chinese biography, which is the separate transmission mentioned in the 'Platform Sutra'. 'Where the sunlight disappears', the 'Platform Sutra' says that the West is the courtyard of impermanence, because one will eventually die there.

天傾之位也。今寺亦有。但方隅不定。不知法故。以下出別堂所以。今號延壽。豈非相反。專心念法者。由非舊處。無心戀著。但念無常必思勝法故也。其堂中下次明設像。立彌陀者。歸心有處也。然十方凈土而偏指西方者。繫心一境想念易成故。西方諸佛而獨歸彌陀者。誓願弘深結緣成熟故。是以古今儒釋靡不留心。況濁世凡愚煩惱垢重。心猿未鎖。欲馬難調。舍此他求終無出路。請尋大小彌陀經十六觀經往生論十疑論等諸文。詳究聖言。必生深信矣。像面向西病者在後。謂將終之時。已前常須瞻像。令其繫心。忍土者。梵語娑婆此云堪忍。大悲經云。此界眾生。忍受三毒及諸煩惱故。人間臭穢者。感通傳。天人云。人中臭氣上熏于空四十萬里。諸天清凈。無不厭之。但以受佛付囑令護於法。佛尚與人同止。諸天不敢不來。恒在佛所者。恐心無繫念世事故。四中初科十誦文中。但是通制下諸詞句。皆出祖師。深法但是佛教通。得云深。是道謂出世法非道。即世間法。練若中泛話。謂問疾安慰。以為勸誘之端。舍座即分半座與迦葉坐。舍衣謂脫所著衣。易彼糞掃衣披之。誦經中鸚鵡緣出賢愚經中。彼雲鬚達家有二鸚鵡。能知人語阿難往其家。授四諦法。聞已喜悅誦習。飛向樹上。次第上下經於七反。其暮宿樹野貍所食

。即生四天王天。阿難聞已。問佛生處。佛告阿難。緣汝授法命終之後。初生四天王天。壽五百歲。二生忉利天。壽一千歲。三生焰摩天。壽二千歲。四生兜率天壽四千歲。五生無憍樂天壽八千歲。六生化應聲天壽萬六千歲。七還生第五天。次第還至四天王天。上下七反天壽終。已下生閻浮提。於人中出家。學道緣前四諦。心自開解成辟支佛。故云后得道跡。大品即般若經耳品。出第三十卷。彼云釋提桓因作念。若人聞般若名。一經耳者。是人先世佛所作諸功德。與善知識相隨何況受持讀誦。常住二字。六卷泥洹。云善男子善女人。當持如來常住二字。歷劫修習。是等眾生不久。當成等正覺道。二經並明勝報故。云不生惡道也。律師中毗尼主于住持。故贊興隆等。自持攝他即是二利。諸佛贊者如諸經論。贊持戒功深如標宗具引。法師中迷倒如盲。妄想如病。禪師中梵云禪那。此云思惟修故。知禪者唯是修心故貶多說。今之參禪。亦務多說。事持言句忘本久矣。眾事中初引五聖為比。沓婆即四分沓婆羅漢。舍羅漢者厭無學也。求堅固者。修大行也。善見云此人是王子出家。故云王種。迦葉緣者薩婆多傳云迦葉。于耆山自經營五寺。通為一界。自作泥塗壁。祇夜具云祇夜多。雜寶藏云。南天竺有二比丘。聞夜多有大威德。

【現代漢語翻譯】阿難聽聞后，問佛陀他將往生何處。佛陀告訴阿難：『因為你傳授佛法的緣故，你命終之後，首先會往生四天王天（四大天王所居住的天界），壽命五百歲。第二次往生忉利天（帝釋天所居住的天界），壽命一千歲。第三次往生焰摩天（夜摩天），壽命二千歲。第四次往生兜率天（彌勒菩薩所居住的天界），壽命四千歲。第五次往生無憍樂天（化樂天），壽命八千歲。第六次往生化應聲天（他化自在天），壽命一萬六千歲。第七次再往生第五天，然後依次返回四天王天。這樣上下往返七次，天壽終了之後，會降生到閻浮提（我們所居住的這個世界）。在人間出家，學習佛道，因為過去修習四聖諦（苦、集、滅、道）的因緣，內心自然開悟，成就辟支佛（緣覺）。所以說後來才證得道果。』《大品》就是《般若經》的『耳品』，出自第三十卷。其中說釋提桓因（帝釋天）心想：『如果有人聽聞《般若經》的名字，即使只經過耳朵一次，這個人前世必定在佛前做了許多功德，並且有善知識引導。更何況是受持、讀誦《般若經》呢？』六卷本的《泥洹經》（涅槃經）中，提到『常住』二字，說：『善男子、善女人，應當受持如來常住的這兩個字，經歷無數劫來修習。這樣的眾生不久之後，將會成就等正覺道（無上正等正覺）。』這兩部經都說明了殊勝的果報，所以說不會墮入惡道。律師（精通戒律的僧人）中，毗尼主（持戒律師）致力於住持佛法，所以讚歎興隆佛法等。自己奉持戒律，並且教導他人，這就是自利利他。諸佛讚歎持戒的功德，如同諸經論中所說，讚歎持戒的功德非常深厚，如同標明宗旨一樣，詳細地引用說明。法師（講經說法的僧人）中，迷惑顛倒就像盲人一樣，妄想就像疾病一樣。禪師（修習禪定的僧人）中，『禪』在梵語中是『禪那』（Dhyana），這裡的意思是思惟修。由此可知，禪者只是修心，所以貶低多說。現在參禪的人，也致力於多說，執著于言語文字，忘記了根本的修行，已經很久了。在各種事務中，首先引用五位聖人為例子。沓婆（Dabba）就是四分律中的沓婆羅漢（Dabba Mallaputta），舍羅漢（放棄阿羅漢果位）是因為厭倦了無學（不再需要學習）。求堅固（追求更堅固的境界）是修習大乘佛法。善見律毗婆沙中說，這個人是王子出家，所以說是王族之後。迦葉（Kashyapa）的因緣，《薩婆多論》中說，迦葉在耆山（Gijjhakuta）親自經營五座寺廟，全部劃爲一個區域，親自用泥土塗抹墻壁。祇夜具（Ghata）說，雜寶藏經中說，南天竺有兩個比丘，聽說祇夜多（Ghata）有很大的威德。

【English Translation】 After hearing this, Ananda asked the Buddha where he would be reborn. The Buddha told Ananda: 'Because of your teaching of the Dharma, after your life ends, you will first be reborn in the Cāturmahārājika Heaven (the heaven where the Four Heavenly Kings reside), with a lifespan of five hundred years. The second time, you will be reborn in the Trāyastriṃśa Heaven (the heaven where Indra resides), with a lifespan of one thousand years. The third time, you will be reborn in the Yama Heaven (the heaven of Yama), with a lifespan of two thousand years. The fourth time, you will be reborn in the Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides), with a lifespan of four thousand years. The fifth time, you will be reborn in the Nirmāṇarati Heaven (the heaven of delight in creation), with a lifespan of eight thousand years. The sixth time, you will be reborn in the Paranirmitavasavarti Heaven (the heaven of control over what is created by others), with a lifespan of sixteen thousand years. The seventh time, you will be reborn in the fifth heaven again, and then return to the Cāturmahārājika Heaven in order. After going up and down seven times, when your heavenly lifespan ends, you will be born in Jambudvipa (the world we live in). You will renounce the world and study the Buddha's teachings, and because of your past karma of practicing the Four Noble Truths (suffering, accumulation, cessation, and path), your mind will naturally awaken and you will become a Pratyekabuddha (Solitary Buddha). Therefore, it is said that you will attain the path later.' The 'Great Chapter' is the 'Ear Chapter' of the Prajñāpāramitā Sutra, which comes from the thirtieth volume. It says that Śakra Devānām Indra (Indra) thought: 'If someone hears the name of the Prajñāpāramitā Sutra, even if it only passes through their ears once, that person must have done many meritorious deeds before the Buddha in their past lives, and have a good teacher to guide them. How much more so if they receive, uphold, read, and recite the Prajñāpāramitā Sutra?' The six-volume Nirvāṇa Sutra mentions the two words 'permanence' and 'abiding', saying: 'Good men and good women should uphold these two words of the Tathagata's permanence and abiding, and practice them for countless kalpas. Such beings will soon attain the path of complete and perfect enlightenment (Anuttara-samyak-sambodhi).' These two sutras both explain the excellent rewards, so it is said that one will not fall into the evil realms. Among the Vinaya masters (monks who are proficient in the precepts), the Vinaya master is dedicated to upholding the Dharma, so he praises the flourishing of the Dharma, etc. Upholding the precepts oneself and teaching others is benefiting oneself and others. The Buddhas praise the merit of upholding the precepts, as the sutras and treatises say, praising the merit of upholding the precepts as being very profound, like stating the purpose, citing and explaining in detail. Among the Dharma masters (monks who preach the sutras), delusion is like being blind, and delusion is like a disease. Among the Chan masters (monks who practice meditation), 'Chan' in Sanskrit is 'Dhyana', which means contemplation and cultivation. From this, we know that Chan practitioners only cultivate the mind, so they belittle much speaking. People who practice Chan now also devote themselves to much speaking, clinging to words and forgetting the fundamental practice, which has been going on for a long time. In various matters, the first example is the five saints. Dabba is Dabba Mallaputta in the Four-Part Vinaya, abandoning the Arhat position because he was tired of no more learning. Seeking firmness is practicing Mahayana Buddhism. The Samantapasadika says that this person was a prince who renounced the world, so he is said to be of royal descent. The story of Kashyapa, the Sarvastivada says that Kashyapa personally managed five temples on Gijjhakuta Mountain, all of which were designated as one area, and personally plastered the walls with mud. Ghata says, the Avadanasataka says that there were two monks in South India who heard that Ghata had great power.

到其住處見一比丘。形容憔悴灶前然火。問言識夜多否。答云在第三窟。即至窟中。但見向來然火比丘。禮已問云既有威德。何為自勞。答曰我念昔時生死之苦。若我頭手可以然者。尚不惜之況勞身也。身子即舍利弗。百緣經云佛世有黎軍支比丘。出家得阿羅漢。乞食不得入塔。掃灑乞食便足白眾僧言。從今塔寺聽我掃灑。後於一日眠不覺。曉舍利弗見塔塵坌即便掃之。黎軍支眠窹心懷悵恨語舍利弗言。汝掃我地令我飢困。由是七日求食。不得遂餐砂。飲水即入涅槃。比丘問佛。佛言過去恚母佈施。鎖母房中。母從索食。答云。何如餐砂飲水。七日母死。其子命終墮獄。罪畢為人故受此報。由昔供佛故今得道。(目連緣如後篇具引)。然下顯僧福大下嘆所修。經下勸憶持即凈名經。凈命謂無邪求。總示中初科初引傳令唱讀者。準此生前所修一切功德。並須記錄。凡為看病常在左右。策其心行。恒令念善。以舍報趣生唯在臨終心念善惡。下引智論為證。仍決所疑。答中初句正答。下二句轉釋。作惡生善道者。準天臺十疑論。三義通之。一者約心。以造罪時從虛妄顛倒心生是虛。今因知識勸導改心是實故。二者造罪時由癡暗虛妄為緣是偽。今遇知識得聞佛名發菩提心是真故。三決定者前造罪時心有間斷。今臨終時心猛利故

【現代漢語翻譯】到他的住處，見到一位比丘（bhiksu，佛教出家男眾）。他形容憔悴，在灶前生火。有人問他是否認識夜多（Yaksha，一種鬼神）。他回答說在第三窟。於是就到那個窟中，只見先前生火的比丘。行禮后問道：『您既有如此威德，為何還要親自勞作？』比丘回答說：『我常常想到過去生死輪迴的痛苦。如果我的頭和手可以用來燃燒，尚且不會吝惜，更何況是勞累身體呢？』這位比丘就是舍利弗（Sariputra，佛陀十大弟子之一）。《百緣經》中說，佛陀在世時，有一位黎軍支比丘（Likkhi，人名），出家后證得阿羅漢（Arhat，斷盡煩惱的聖者）。他乞食不得，便打掃佛塔，以此乞食為生，並告訴眾僧說：『從今以後，塔寺的掃灑就由我來負責。』後來有一天，他睡著了，沒有察覺。早上，舍利弗看見塔上滿是灰塵，就把它打掃乾淨。黎軍支醒來后，心中悵恨，對舍利弗說：『你掃我的地，讓我飢餓困頓。』因此，他七天都求不到食物，最後只好吃沙子，喝水，然後就入涅槃（Nirvana，寂滅）。比丘問佛陀，這是什麼因緣。佛陀說，過去他曾嗔恨母親，把母親鎖在房中，母親向他要食物，他回答說：『不如吃沙子喝水吧！』七天後，他的母親死了，他死後墮入地獄。罪報完畢后，轉世為人，所以才受此果報。因為過去曾供養佛陀，所以今生才能得道。（目連緣如後篇具引）。『然下顯僧福大』，是說點燈供僧的福報很大；『下嘆所修』，是讚歎所修的功德。『經下勸憶持』，指的是《凈名經》（Vimalakirti Sutra）。『凈命』是指沒有邪求。『總示中初科初引傳令唱讀者』，準此，生前所修的一切功德，都必須記錄。凡是看病，常在病人左右，引導他們的心念，常常讓他們念善，因為舍報趣生，唯在臨終一念的善惡。下面引用《智度論》（Mahaprajnaparamita Sastra）作為證明，並解決所疑惑的問題。回答中，第一句是正面回答，下面兩句是進一步解釋。『作惡生善道者』，根據天臺宗《十疑論》，有三種解釋：一是約心，因為造罪時是從虛妄顛倒的心生起，是虛假的；現在因為善知識勸導而改變心念，是真實的。二是造罪時由愚癡黑暗虛妄為因緣，是虛偽的；現在遇到善知識，聽聞佛名，發起菩提心，是真實的。三是決定，之前造罪時心有間斷，現在臨終時心念猛利。

【English Translation】 English version: Upon arriving at his dwelling, he saw a bhiksu (bhiksu, a Buddhist monk) who appeared emaciated, kindling a fire before the stove. He asked if he recognized Yaksha (Yaksha, a type of spirit). The bhiksu replied that he was in the third cave. So he went to that cave and saw the same bhiksu who had been kindling the fire. After paying respects, he asked, 'Since you possess such power and virtue, why do you labor yourself?' The bhiksu replied, 'I constantly reflect on the suffering of past cycles of birth and death. If my head and hands could be used for fuel, I would not begrudge them, let alone the labor of my body.' This bhiksu was Sariputra (Sariputra, one of the ten great disciples of the Buddha). The Hundred Karmas Sutra states that during the Buddha's time, there was a bhiksu named Likkhi (Likkhi, a personal name) who, after becoming a monk, attained Arhatship (Arhat, a saint who has extinguished all afflictions). Unable to obtain alms, he swept the pagoda and sustained himself by begging, telling the sangha (sangha, the Buddhist community), 'From now on, I will be responsible for sweeping the temple.' One day, he fell asleep and was unaware of the time. In the morning, Sariputra saw that the pagoda was covered in dust and swept it clean. Likkhi awoke feeling resentful and said to Sariputra, 'You have swept my ground, causing me hunger and distress.' As a result, he could not find food for seven days and ended up eating sand and drinking water before entering Nirvana (Nirvana, cessation). The bhiksu asked the Buddha about this cause and condition. The Buddha said that in the past, he had been angry with his mother and locked her in a room. When she asked him for food, he replied, 'Why not eat sand and drink water!' After seven days, his mother died, and he was reborn in hell. After his karmic retribution was complete, he was reborn as a human and suffered this consequence. Because he had made offerings to the Buddha in the past, he was able to attain enlightenment in this life. (The story of Maudgalyayana will be cited in detail in later chapters). '然下顯僧福大' (Lighting lamps shows the great merit of the Sangha) refers to the great merit of offering lamps to the Sangha; '下嘆所修' (Praising what has been cultivated) praises the merits of cultivation. '經下勸憶持' (The sutra encourages remembrance and upholding) refers to the Vimalakirti Sutra (Vimalakirti Sutra). '凈命' (Pure livelihood) refers to having no improper pursuits. '總示中初科初引傳令唱讀者' (The first section of the general instruction initially cites and transmits the reader's chanting), according to this, all the merits cultivated during one's lifetime must be recorded. Always be by the patient's side when they are ill, guiding their thoughts and constantly encouraging them to think of goodness, because the transition from this life to the next depends solely on the goodness or evil of the final thought at the moment of death. The following quotes the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra) as proof and resolves the doubts. In the answer, the first sentence is a direct answer, and the following two sentences are further explanations. '作惡生善道者' (Those who do evil and are born in a good realm), according to the Tiantai School's Ten Doubts, there are three explanations: First, in terms of the mind, because the creation of sin arises from a false and inverted mind, it is false; now, because of the guidance of a good teacher, the mind is changed, which is real. Second, the creation of sin is caused by ignorance, darkness, and falsehood, which is false; now, encountering a good teacher, hearing the Buddha's name, and generating Bodhicitta (Bodhicitta, the mind of enlightenment), is real. Third, in terms of determination, the mind was intermittent when creating sin before, but now the mind is intense at the moment of death.

。如萬年暗室一燈能破。千年積薪少火燒盡(后義即同今鈔)。次科初正明五下引示。初引銅碗緣。后指慳衣緣。如前即二衣中故下結誥。勸導中初科前明量機。病強弱者。觀其健困也。心利鈍者。智明昧也。業粗細者。粗如營福。細如禪講等。情取捨者所樂異也。如下西方兜率等。是此四觀察義無不盡。隨宜方便臨事自裁。或下次明說法。初令緣佛。或教稱名。或令觀相。或嘆功德令生忻樂。或身下次示心觀。即性空相空唯識三觀。至焰處者。喻相空也。謂如渴鹿逐于陽焰。遙見似水。至彼元無各。下後示隨緣。不必如上故。二中初引律制問。受不好者謂惜好者故。及送他者謂妄行顏面故。此出病者慳鄙之意故。須問之若非此徒則不須問。應下準義告示。初泛告取著。佛制畜者明教嚴也。出世緣者顯行強也。常著生者彰報勝也。面王比丘賢愚經云。曾以㲲施辟支故。五百生白㲲褁身而生。身大隨大面。有王字恐被王損。乃投出家善來得戒。㲲變法衣涅槃後用此衣阇維(若分別功德論。頭有天冠故名面王)。若下苦勸貪吝眼看不救謂現見衣物。不能濟患也。經云者。此出莊嚴論。彼云昔有國王。名難陀。貪聚金寶。乃以女置高樓。若求合者。令其納寶。乃集一國珍寶。皆盡時有一人貧匱。求合無由因。而成疾其母知之

【現代漢語翻譯】現代漢語譯本正如萬年黑暗的房間，一盞燈就能照亮；千年堆積的柴火，少許火星就能燒盡（後面的意思和現在的鈔本相同）。接下來的一科，首先正式闡明五種情況，然後引用事例來展示。開始時引用銅碗的因緣，之後指出吝惜衣服的因緣。如同前面所說，在二衣中，所以下面總結勸誡。勸導之中，第一科先說明衡量根機。觀察病人身體的強弱，就是觀察他的健康或困頓。觀察人心智的敏銳或遲鈍，就是觀察他的智慧是明亮還是昏昧。觀察業力的粗細，粗的如營辦福事，細的如禪修講經等。觀察情感的取捨，就是觀察他們所喜好的不同，如下面所說的嚮往西方極樂世界或兜率天等。這四種觀察的意義沒有不包含在內的，要隨順適宜，靈活方便，臨事自行裁決。或者下面說明說法。開始時使人與佛結緣，或者教人稱念佛名，或者使人觀想佛像，或者讚歎佛的功德，使人生起歡喜。或者身下面展示心觀，即性空觀、相空觀、唯識觀。到達火焰處，比喻相空。譬如干渴的鹿追逐陽焰，遠遠望去好像是水，但到達那裡卻什麼也沒有。下面展示隨緣，不必像上面所說的那樣。第二部分，開始時引用戒律的規定來提問。接受后不好好使用，是因為吝惜好的東西；以及送給他人，是因為虛妄地顧及顏面。這是爲了探究病人的慳吝鄙薄之意，所以需要詢問，如果不是這種人，則不需要詢問。應下面根據意義來告示。開始時泛泛地告知取捨。佛制定的畜養規定，表明教法是嚴厲的。出世的因緣，顯示修行是精進的。常常穿著，彰顯果報是殊勝的。面王比丘的典故出自《賢愚經》，說他曾經用㲲佈施給辟支佛，所以五百世都用白㲲裹身而生。身體長大，面部也有王的字樣，恐怕被國王損害，於是投身出家，善來得戒。㲲布變成法衣，涅槃後用這件衣服荼毗（如果按照《分別功德論》的說法，他的頭上有天冠，所以名叫面王）。如果下面苦苦勸誡，貪婪吝嗇，眼睜睜看著卻不救助，說的是現有的衣物，不能救濟患難。經中說，這裡引用的是《莊嚴論》。其中說，過去有一位國王，名叫難陀，貪婪地積聚金銀珠寶，甚至把女兒安置在高樓上，如果有人求婚，就讓他繳納寶物。於是聚集了全國的珍寶，都用盡了。當時有一個人貧困匱乏，求婚無門，因此生病，他的母親知道這件事

【English Translation】 English version Just as a single lamp can dispel the darkness of a ten-thousand-year-old dark room, a small spark can burn away firewood accumulated for a thousand years (the latter meaning is the same as the current manuscript). The next section first formally clarifies five situations, and then cites examples to illustrate. It begins by citing the cause and condition of the copper bowl, and then points out the cause and condition of being stingy with clothes. As mentioned earlier, it is within the two garments, so the following concludes with admonitions. Within the admonition, the first section first explains measuring the capacity of the individual. Observing the strength or weakness of the patient's body is observing their health or distress. Observing the sharpness or dullness of the person's mind is observing whether their wisdom is bright or dim. Observing the coarseness or fineness of karma, the coarse is like managing meritorious deeds, and the fine is like Chan meditation and lecturing on scriptures. Observing the preferences of emotions is observing their different likes and dislikes, such as aspiring to the Western Pure Land of Ultimate Bliss or the Tusita Heaven, as mentioned below. The meaning of these four observations is all-encompassing, and one should adapt accordingly, be flexible and convenient, and make decisions independently when facing matters. Or the following explains the Dharma. Initially, it causes people to form a connection with the Buddha, or teaches people to recite the Buddha's name, or causes people to visualize the Buddha's image, or praises the Buddha's merits, causing people to generate joy. Or the following shows the mind contemplation, namely the contemplation of emptiness of nature, emptiness of form, and consciousness-only. Reaching the place of flames is a metaphor for the emptiness of form. For example, a thirsty deer chases after heat haze, which looks like water from afar, but there is nothing there when it arrives. The following shows following conditions, not necessarily as mentioned above. In the second part, it begins by citing the precepts to ask questions. Not using it well after receiving it is because of being stingy with good things; and giving it to others is because of falsely considering face. This is to explore the patient's stinginess and meanness, so it needs to be asked, and if it is not this kind of person, then it does not need to be asked. The following should be notified according to the meaning. Initially, it generally informs about taking and discarding. The rules for keeping possessions established by the Buddha show that the teachings are strict. The conditions for transcending the world show that practice is diligent. Often wearing it highlights that the karmic reward is excellent. The story of the Face King Bhikshu comes from the 'Sage and Fool Sutra', which says that he once used felt to give alms to a Pratyekabuddha, so for five hundred lifetimes he was born wrapped in white felt. When the body grew up, there was also the character 'King' on the face, fearing that it would be harmed by the king, so he joined the Sangha, and 'Welcome, good man' received the precepts. The felt became a Dharma robe, and this robe was used for cremation after Nirvana (if according to the 'Distinguishing Merits Treatise', he had a heavenly crown on his head, so he was called Face King). If the following bitterly advises, being greedy and stingy, watching with eyes but not helping, it refers to existing clothes and belongings that cannot relieve suffering. The sutra says, here quoting the 'Ornament of the Mahayana Sutras'. It says that in the past there was a king named Nanda, who greedily accumulated gold and silver treasures, and even placed his daughter in a high building, and if someone proposed marriage, he would ask him to pay treasures. So he gathered the treasures of the whole country, and they were all used up. At that time, there was a person who was poor and lacking, and had no way to propose marriage, so he became ill, and his mother knew about it.

語云。汝父死後口中有一金錢。可發冢取之送王。王怪問曰。何處更有寶。彼具述之。王由此悟曰。死後一錢尚不能為主。何苦欲之。遂卻散施。上勸舍慳亦下次勸依法。顏面謂取面情。以物餉遺也。如是下結示恐心輕動故。不可違恐念世事故。不可順以下出須諫所以。臨終念善生善道則升。念惡墮惡道故。沈升沉止在剎那故。是一期大要。期時也。三中初示經像。引華嚴為證。經文兩偈傳寫訛脫。此出賢首菩薩品。初偈云又放光明。名見佛彼光覺悟命終者。唸佛三昧必見佛。命終之後生佛前。次偈脫初句。彼云見彼命終。勸唸佛方接鈔中三句。若新譯本云。又放光明名見佛。此光覺悟將終者。令隨憶念見如來。命終得生其凈國(此偈贊佛果一光明功德)。見有臨終勸唸佛。及示尊像令膽敬。俾于佛所深歸仰。是故得成此光明。(此偈贊佛因中修此光明之行)。四中初請他勸。善見明看病自勸。母論明互違結犯。依前斟酌指上次科。若下明將死打磬。令聞生善。天臺智者。臨終語維那曰。人命將終得聞鐘磬。增其正念。唯長唯久氣盡為期。云何身冷方聲磬耶(今時死已。方打故知無益)。第二送終敘意中。初示道俗異儀。厚葬謂多費財也。若下次明奢儉取中。將尸出中初科前明安尸處。絹棺比地所尚。此間多用木棺。

【現代漢語翻譯】現代漢語譯本：古人說，你父親死後口中含有一枚金錢，可以掘墓取出送給國王。國王感到奇怪，問道：『哪裡還有其他寶物？』那人便將情況如實相告。國王因此醒悟說：『死後連一枚錢都不能做主，又何必貪圖這些呢？』於是拒絕接受並將其散發施捨。上面是勸人捨棄吝嗇，下面是勸人依法行事。『顏面』是指顧全面子人情，用財物饋贈也是如此。像這樣在下面總結是爲了防止內心輕率動搖。『不可違』是恐怕人留戀世事，『不可順』以下說明必須勸諫的原因。臨終時念善則往生善道而上升，念惡則墮入惡道，所以沉淪還是上升就在那一剎那，這是一生中最重要的事情。『期』是指時機。三、其中首先展示經書和佛像，引用《華嚴經》作為證明。經文中的兩首偈頌在傳抄過程中出現了訛誤脫落。這裡出自《賢首菩薩品》。第一首偈頌說：『又放光明，名為見佛，此光覺悟命終者，唸佛三昧必見佛，命終之後生佛前。』第二首偈頌脫落了第一句，原文是『見彼命終』，勸人唸佛，方便接引鈔本中的三句。如果按照新譯本，則說：『又放光明名見佛，此光覺悟將終者，令隨憶念見如來，命終得生其凈國』（這首偈頌讚嘆佛果一光明功德）。看到有人臨終時勸他念佛，以及展示佛像，使他心生敬畏，從而對佛產生深深的歸依和仰慕，因此才能成就這種光明（這首偈頌讚嘆佛因中修習這種光明之行）。四、其中首先是請他人勸導。『善見』表明要明智地看護病人，自己勸導。『母論』表明相互違背會結下罪過，依照前面的斟酌，指向上次的科判。『若下』表明將死時敲擊磬，使病人聽聞而生起善念。天臺智者大師臨終時告訴維那說：『人命將終時，聽到鐘磬的聲音，可以增加他的正念，要持續不斷，直到氣息停止為止。怎麼能在身體已經冰冷時才敲擊磬呢？』（現在的人死後才敲擊，可知無益）。第二部分是送終敘述意願，其中首先說明道俗的儀式不同。『厚葬』是指花費大量錢財。『若下』表明奢儉要取中間之道。將屍體擡出去的過程中，首先在科判前說明安放屍體的地方。用絹做棺材比直接埋在地裡要好。這裡大多使用木棺。

【English Translation】 English version: It is said that after your father died, there was a gold coin in his mouth. You can exhume the body, take it out, and give it to the king. The king was surprised and asked, 'Where are there more treasures?' The person then told the whole story truthfully. The king was thus awakened and said, 'After death, one cannot even control a single coin, so why be greedy for these things?' So he refused to accept it and distributed it as charity. The above advises people to give up stinginess, and the following advises people to act according to the Dharma. 'Face' refers to considering face and human relationships, and giving gifts of money and goods is also like this. Summarizing like this below is to prevent the mind from rashly wavering. 'Cannot disobey' is because people are afraid of being attached to worldly affairs, and 'cannot obey' below explains the reason why one must advise. At the time of death, thinking of good leads to rebirth in a good realm and ascent, while thinking of evil leads to falling into an evil realm, so sinking or rising is in that instant, which is the most important thing in life. 'Period' refers to the timing. 3. Among them, first show the scriptures and Buddha images, citing the Avatamsaka Sutra (Flower Garland Sutra) as proof. The two verses in the scripture have errors and omissions in the transcription process. This comes from the 'Virtuous Chief Bodhisattva Chapter'. The first verse says: 'Also emits light, named seeing the Buddha, this light awakens the dying, those who recite the Buddha Samadhi will surely see the Buddha, after death they will be born before the Buddha.' The second verse omits the first sentence, the original text is 'Seeing him die', encouraging people to recite the Buddha, conveniently connecting the three sentences in the manuscript. If according to the new translation, it says: 'Also emits light, named seeing the Buddha, this light awakens the dying, causing them to follow and remember seeing the Tathagata (Thus Come One), after death they will be born in his pure land' (This verse praises the merit of the Buddha's fruit of one light). Seeing someone dying, encourage him to recite the Buddha, and show him the Buddha image, so that he will have awe and reverence, and thus have deep refuge and admiration for the Buddha, so that he can achieve this light (This verse praises the practice of cultivating this light in the cause of the Buddha). 4. Among them, the first is to ask others to advise. 'Good view' indicates that one should wisely take care of the patient, and advise oneself. 'Mother's argument' indicates that mutual violations will lead to the formation of sins, according to the previous consideration, pointing to the previous section. 'If below' indicates that when one is about to die, strike the qing (a percussion instrument), so that the patient can hear it and generate good thoughts. The Tiantai (Tiantai school) Master Zhiyi (Wisdom) told the vina (monastic administrator) at the time of his death: 'When a person's life is about to end, hearing the sound of bells and qing can increase his right mindfulness, it should be continuous until the breath stops. How can you strike the qing only when the body is already cold?' (Now people strike it after death, which is known to be useless). The second part is to narrate the wishes for sending off the deceased, among which the first explains the different rituals of dao (Taoist) and su (lay). 'Thick burial' refers to spending a lot of money. 'If below' indicates that extravagance and frugality should be in the middle. In the process of carrying the corpse out, first explain the place where the corpse is placed before the section. Using a silk coffin is better than burying it directly in the ground. Here, wooden coffins are mostly used.

或加絹蓋。次明師徒坐處。弔慰吊即訓至。謂至喪所而慰問也。布草者。此間有用薦席。或用床橙。次科初引文示制律中。以尼女情懦。多好哀泣。僧則反之故罪分輕重。若下次準義明開。初引涅槃為例。即遺教云若所作未辦者。見佛滅度當有悲感。據位則內凡已還故。云未離欲者。若下次明不泣反非。高節之人不妄哀喜故。云不局世情。任情之者不展哀苦。即非孝誠故。云道俗同恥。三中初小者吊大。又二一近處至者。容緩弔慰。二遠來奔赴。未暇慰問。次明大者吊小。依本儀者謂不設禮。隨時坐立謂任彼意。四中五分覆根準應裸露。五百問初明覆尸。須白僧者。是僧物故。裙及祇支今須準用(世雲鬚披五條者。非以制物令賞看病故)。不得下次明殯送。由並屬僧過五成盜。文明所出。次第有三。一出親屬即師僧等。二率眾僧舍利此翻遺身即死屍也。三貸亡物此即僧物。無故方開。令倍償者。謂看病人別求他物。與本相當者。入僧作法和僧還之。如二衣中其下三示喪儀。輿即抬棺之物。葬法中初科前列四法。水葬飼魚鱉。林葬濟禽獸。律下次引文證諸部文中。但無水葬。阇維即火葬。十誦比丘有病念言。死後僧分我錢。逐置羹中啜之。后死持棄林中。鳥啄腹破故錢出也。然下義決殘即損害。不應自為。次科初香華散

身。生存所制死故聽之。僧祇亦爾。謂同上得散香華。三中初明起塔。五眾並得即前僧像。次第禮塔是也。(此通名墳冢耳)。增一中佛言。四人應起塔。輪王羅漢支佛如來。又後分云輪王無級。羅漢四級。支佛五級。如來十三級。若十二因緣經。八種塔。並有露盤(即四檐也)。佛八重菩薩。七重支佛六重。四果五重。三果四重。二果三重。初果二重輪王。一重凡僧不得出檐安級(今有出檐者。由不知教僣同上聖)。五下次明立像。言通朔畫。高下後明起塔處。傳許寺中。律制屏處相輪者。圓輪聳出以為表相故也。四中增一具云。佛告阿難難陀羅云。汝等輿大愛道身(即姨母也)。我當躬自供養。時帝釋毗沙門天王白佛。勿自勞神我等。自當供養。佛言止上長養恩重。乳哺懷抱。不得不報過未諸佛皆爾。佛即與阿難等各輿一角。飛在虛空。往至冢間。準下例決生法雖異。長養不殊。比校恩德。法身猶重抱尸而送。未足報之故。云豈能盡也。五中初引論不得送白衣喪者。必是二親準理應得除觀無常者。謂不由他請。非為世情慾資道行故。是開限。不可倚濫以飾己非。執母尸者摩觸犯境。通死女故報恩事切。故獨開之殯。即土葬殮字。去呼謂衣覆尸也。聖下勸依然雖盡禮。須避譏疑故令量機等。

釋諸雜篇

【現代漢語翻譯】現代漢語譯本身。因為生存受到死亡的限制，所以要聽從（教誨）。僧團也是如此。指的是像前面一樣得到散佈香和花的機會。三（種情況）中，首先說明建造佛塔。五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）都可以像之前的僧人一樣，依次禮拜佛塔。（這裡統稱為墳墓）。《增一阿含經》中佛說，四種人應該建造佛塔：轉輪王、阿羅漢、辟支佛、如來。又在後部分說，轉輪王沒有臺階，阿羅漢四級，辟支佛五級，如來十三級。如果按照《十二因緣經》，有八種塔，都有露盤（就是四檐）。佛八重，菩薩七重，辟支佛六重，四果五重，三果四重，二果三重，初果二重，轉輪王一重。凡夫僧不得超出屋檐安裝臺階（現在有超出屋檐的，是因為不懂教義，僭越了聖人）。五（種情況）中，接下來說明樹立佛像。指的是雕塑或繪畫。高低按照後面說明的建造佛塔的地方。《傳》中允許在寺廟中，律制規定在屏障處。相輪，指的是圓輪高聳突出，作為表相的緣故。四（種情況）中，《增一阿含經》詳細地說，佛告訴阿難陀羅云，你們抬著大愛道（Mahaprajapati，佛的姨母）的身體，我應當親自供養。當時帝釋（Indra，天神之王）、毗沙門天王（Vaisravana，四大天王之一）對佛說，不要親自勞神，我們自己應當供養。佛說停止吧，長養的恩情深重，哺乳懷抱，不得不報答，過去未來的諸佛都是如此。佛就和阿難等各自抬著一個角，飛在虛空中，前往墓地。按照下面的例子決定，雖然生法不同，但長養的恩情沒有差別。比較恩德，法身仍然比抱屍體送葬更重，所以說怎麼能報答完呢。五（種情況）中，首先引用論典說不得送白衣（在家信徒）的喪事，一定是父母雙親按照道理應該排除。觀察無常的人，指的是不由他人請求，不是爲了世俗人情，而是爲了資助道行，這是開許的限度。不可倚仗濫用，來掩飾自己的錯誤。執持母親屍體的人，摩觸犯境，因為是死去的女兒，報恩的事情迫切，所以單獨開許。殯，就是土葬。殮字，指的是用衣服覆蓋屍體。聖人勸誡，即使盡了禮節，也需要避免譏諷懷疑，所以要衡量時機等。

解釋各種雜篇

【English Translation】 English version Body. Because survival is limited by death, one should listen to (the teachings). The Sangha (community of monks) is also like this. It refers to obtaining the opportunity to scatter incense and flowers as before. Among the three (situations), the first explains the construction of stupas (Buddhist monuments). The five assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana) can, like the previous monks, successively pay homage to the stupa. (This is generally called a tomb). In the Ekottara Agama Sutra, the Buddha said that four types of people should build stupas: a Chakravartin (universal monarch), an Arhat (enlightened being), a Pratyekabuddha (solitary Buddha), and a Tathagata (Buddha). Furthermore, in the latter part, it says that a Chakravartin has no tiers, an Arhat has four tiers, a Pratyekabuddha has five tiers, and a Tathagata has thirteen tiers. According to the Twelve Nidanas Sutra, there are eight types of stupas, all with a dew plate (i.e., four eaves). Buddha has eight tiers, Bodhisattva has seven tiers, Pratyekabuddha has six tiers, the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) have five tiers, the Third Fruit has four tiers, the Second Fruit has three tiers, the First Fruit has two tiers, and the Chakravartin has one tier. Ordinary monks are not allowed to exceed the eaves to install tiers (those who exceed the eaves now do so because they do not understand the teachings and presumptuously imitate the saints). Among the five (situations), the next explains the erection of images. It refers to sculpture or painting. The height is according to the place where the stupa is built, as explained later. The 'Commentary' allows it in temples, and the Vinaya (monastic code) stipulates it in screened places. The 's相輪' (soughing wheel) refers to the round wheel towering out as a symbolic representation. In the four (situations), the Ekottara Agama Sutra says in detail, the Buddha told Ananda and Rahula, 'You carry the body of Mahaprajapati (Buddha's aunt), I should personally make offerings.' At that time, Indra (king of the gods) and Vaisravana (one of the Four Heavenly Kings) said to the Buddha, 'Do not trouble yourself, we should make offerings ourselves.' The Buddha said, 'Stop, the kindness of nurturing is profound, breastfeeding and embracing, one must repay, all Buddhas of the past and future are like this.' The Buddha and Ananda each carried a corner, flying in the void, and went to the tomb. According to the following example, although the laws of birth are different, the kindness of nurturing is no different. Comparing kindness, the Dharma body is still heavier than carrying a corpse for burial, so how can one repay it completely. Among the five (situations), first, the commentary says that one must not send off the funeral of a layperson, it must be the parents who should be excluded according to reason. Those who observe impermanence refer to those who are not requested by others, not for worldly sentiments, but to support the path of practice, this is the limit of permission. One cannot rely on abuse to cover up one's mistakes. Those who hold the mother's corpse, touching violates the boundary, because it is the dead daughter, the matter of repaying kindness is urgent, so it is allowed separately. 'Bin' (殯) is burial. The word 'Lian' (殮) refers to covering the corpse with clothes. The sage advises that even if the etiquette is exhausted, one needs to avoid ridicule and suspicion, so one needs to measure the opportunity, etc.

Explanation of various miscellaneous chapters

諸雜者簡餘篇純一。要行者彰時用所須。即下十門無非正業。皆由本受體遍故。使隨行多途。謹奉之流宜應注意。敘意中初敘法體。初句示境廣。不出情與非情也。森然謂如草木之多。次句明制遍毗尼事法依境而制。隨於一境復有多事。一切境事不出善惡。對此善惡以分二持。是則無有一事而非持奉之處。三明違犯忽謂輕忽不行。言通兩犯。四彰來報幽責語含二報。上二句明持。下二句顯犯。故下次明隨行。上二句明隨事立法。一一事謂境事也。種種誡即律制也。下二句明由解起行。解由教生故須詮辨。此即通敘一部正教之意。次科初覆點前篇。諸門總上二十六篇。以諸篇中科義相由事類條貫。顯非雜亂故。云日途相攝。別下次探示後篇。別類者沙彌及尼對大僧。為別諸部對本宗為別。統收亦彰不雜。羅謂包羅。以下正明本篇。上二句明事雜。繁類謂無條流。斷謂義有孤絕。續謂事或連貫。皆不成科段故云雜務。紛綸喻絲之紊亂也。次二句明文雜瑣小也。此別即指當篇。對於上下故云別也。三中初顯要。必下勸修。則下彰益怯懦即畏懼也。反知不學動用乖儀入。眾遊方能無疑懼。寄言學者幸留意焉。標列十門一四五多從化教。非不兼制。余並制教時亦兼化。初門禮敬中晨午昏為晝三時。初中后為夜三時。三事如文次

列。據余經論須行五悔。更加回向發願。如祖師六時禮文具載儀式。學者宜依。次科多論華纓。唯得散地不得散佛僧身及飲食上。非所宜故。五百問作余佛事者。雖聽改轉。不換本質如盜戒引。多論佛臘謂自恣日食等取余供養物。雖僧手捉不成惡觸。三中十誦明知事法。初教勤勞。常下次令發願。教示餘眾同此存心。故云亦爾。善見明守寺。智論教差次。請命依臘須從上起。差役取卑故從下起。四中薩遮俱舍。制不得壞。上品治者。同逆罪故。智論僧祇開壞惡易好。五中供人即法者。以人解法法依人故。六中律令選一能者知掌眾務。初大僧。二沙彌。三凈人尋文可見。帥所類反領也。七中初科僧祇明賞給。言有功者是彼經營故。一熟謂一番采熟留生也。一剪謂一番剪也。五分三段初明知事嘗食。開舌舐吉。次明僧物暫借俗用。相依住故。三明五種僧物。不分賣者。是常住故僧祇同上。初制永定。次開轉易。四分結蘭暫礙僧用。必侵入己如上犯重。次科僧祇收舉補治並制共作。不容辭設。違得小罪徐行謂緩步。三中母論初明賞給量功多少。若下次教施食心無希望非。隨病食病所忌者。得罪準前殺戒。理應結蘭。或違教吉已上諸文並如隨相盜戒具委。第二門初科五法慈心平等離分別過。二謙下自卑離貢高過注中四句行者反

【現代漢語翻譯】現代漢語譯本列。根據我所學的經論，需要進行五悔，更要加上回向和發願。如同祖師六時禮文詳細記載的儀式，學習者應該遵照執行。接下來討論華纓，只能散在地上，不能散在佛像、僧人身上以及食物上，因為這不合適。《五百問》中關於做其他佛事，雖然允許改變，但不改變本質，如同盜戒所引用的例子。多論中提到佛臘，指的是在自恣日食用等獲取的剩餘供養物，即使僧人手拿也不會構成惡觸。《三中十誦》明確了知事法，最初教導要勤勞，然後讓大家發願，教導其餘人也同樣存有此心，所以說也是一樣。《善見律》中說明了守護寺廟，《智論》中教導了安排次序，按照僧臘需要從高到低，安排差役則從低到高。《四分律》、《薩遮律》、《俱舍論》都規定不得破壞，上品治理者，等同於犯了逆罪。《智論》、《僧祇律》允許破壞壞的，換成好的。《五分律》中供養人就是供養法，因為人理解法，法依靠人。《六分律》規定選擇一個有能力的人來掌管眾務，首先是大僧，其次是沙彌，再次是凈人，檢視原文就可以看到。帥所類反領也，不理解。《七分律》中，首先《僧祇律》說明了賞賜，說有功勞的人是因為他們經營有功。一熟指的是一番採摘成熟后留下生的，一剪指的是一番修剪。《五分律》分為三段，首先說明知事嘗食，允許用舌頭舔嘗來判斷好壞。其次說明僧物可以暫時借給俗人使用，因為相互依存。第三說明五種僧物，不允許分割售賣，因為是常住的。《僧祇律》與上述相同，首先禁止永久確定，然後允許轉變交易。《四分律》規定結蘭暫時妨礙僧人使用，必定侵入自己，如同上述犯重罪。接下來《僧祇律》規定收回、舉發、修補，並且禁止共同製作，不允許推辭，違背會犯小罪，徐行指的是緩慢行走。《三中母論》首先說明賞賜要根據功勞大小來衡量，如果接下來教導施食，心中沒有希望，那就錯了。如果隨病食用病人所忌諱的食物，會得罪，參照之前的殺戒，應該結蘭，或者違背教導。以上這些文章都如同隨相盜戒詳細記載。第二門，首先五法是慈心、平等、遠離分別的過失，其次是謙下自卑，遠離貢高過失，註釋中的四句話是修行者反思的內容。

【English Translation】 English version According to my understanding of the scriptures and treatises, one needs to practice the Five Repentances, and further add dedication and vows, just as the rituals are fully recorded in the Six-Period Liturgy of the Patriarchs, which practitioners should follow. Next, discussing the flower garlands, they can only be scattered on the ground, not on Buddha images, monks, or food, as this is inappropriate. In the 'Five Hundred Questions,' regarding performing other Buddhist activities, although changes are allowed, the essence should not be altered, as exemplified by the precepts against theft. The 'Many Treatises' mention Buddha's age, referring to the remaining offerings obtained during the Self-Surrender Day for consumption, etc., which do not constitute impure contact even if held by monks. The 'Ten Recitations in the Three Sections' clearly state the duties of the administrator, initially teaching diligence, and then instructing everyone to make vows, teaching the rest of the assembly to maintain the same intention, hence it is said to be the same. The 'Good View Vinaya' explains guarding the temple, and the 'Great Treatise' teaches arranging the order; according to monastic seniority, it should be from high to low, while assigning tasks should be from low to high. The 'Four-Part Vinaya,' 'Satya Vinaya,' and 'Kosha Treatise' all stipulate that destruction is not allowed; those who govern with the highest standards are equivalent to committing rebellious crimes. The 'Great Treatise' and 'Sangha Vinaya' allow destroying the bad and replacing it with the good. In the 'Five-Part Vinaya,' offering to people is offering to the Dharma, because people understand the Dharma, and the Dharma relies on people. The 'Six-Part Vinaya' stipulates selecting a capable person to manage affairs, first a senior monk, then a novice monk, and then a layperson; examining the original text will reveal this. 'Shuai suo lei fan ling ye' is not understood. In the 'Seven-Part Vinaya,' the 'Sangha Vinaya' first explains rewards, saying that those who have merit are those who have managed well. 'Yi shu' refers to harvesting the ripe ones once and leaving the unripe ones, and 'yi jian' refers to trimming once. The 'Five-Part Vinaya' is divided into three sections: first, it explains that the administrator tastes the food, allowing the tongue to be used to determine the quality. Second, it explains that Sangha property can be temporarily lent to laypeople because they are interdependent. Third, it explains that five types of Sangha property are not allowed to be divided and sold because they are permanent. The 'Sangha Vinaya' is the same as above, first prohibiting permanent determination, and then allowing transformation and exchange. The 'Four-Part Vinaya' stipulates that tying a boundary temporarily hinders the use of the Sangha, and if it inevitably encroaches on oneself, it is the same as committing a serious offense as mentioned above. Next, the 'Sangha Vinaya' stipulates taking back, reporting, repairing, and prohibiting joint production, not allowing excuses; violating this incurs a minor offense, and 'xu xing' refers to walking slowly. The 'Three-Part Mother Treatise' first explains that rewards should be measured according to the amount of merit; if the following teaches giving food without hope in the heart, then it is wrong. If one eats food that is forbidden for the sick according to their illness, one will be guilty, referring to the previous precept against killing, and one should tie a boundary, or violate the teaching. All of the above articles are recorded in detail like the precepts against theft. In the second section, first, the five dharmas are loving-kindness, equality, and freedom from the fault of discrimination; second, humility and self-deprecation, freedom from the fault of arrogance; the four sentences in the commentary are reflections for practitioners.

照於己如何。上二句即梵網云惡事自向己好事與他人。下二句出凈名經。彼文續云恒以一心求諸功德。三坐起有序離亂眾過。注中應字去呼合也。俯下仰上舉動合宜故云得時。四不雜語離戲論過。注中初句明上說法。次句示上不雜語。五令示默離惱眾過。次科善見明下座辭謝。裝字去呼即用象牙。為飾智論明升座伸敬。師子座謂說法之處。智論云佛為人中師子。佛所坐處若床若地皆名師子座。僧祇莊嚴法座。拂華坐者去奢美故。三中初入堂威儀傍門面者。隨左右頰而舉足也。右下次示打法。擬砧使椎砧相當也。重響謂振聲下數不辨故。須左手[打-丁+親]之(舊雲表眾不一謬矣。又見打者以左手。就椎作旋轉勢更可笑也)。然下三明啟白等得亦云等供。即大小食時唱食平等。不下制非法準知。打椎上為白告靜眾不同鐘磬打為事用也。第三門此門事雜約義分為一十六段。初中五問無非戲調打辱。不為求法故不須答。次料如標宗具釋。三中五分差次。謂知事差僧及法食會集。非唯此二故云等也。四分學誦。謂誦外書俗典。世論謂方算語論。雜法即雜犍度。十誦文頌即今歌詩可怖畏者。法將滅故。以書算卜術俗典文頌俱是世法。非出家業。為因緣故時復許之。今時釋子名實俱喪。能書寫則稱為草聖。通俗典則自號文章。擇

【現代漢語翻譯】照於己如何？』上面兩句出自《梵網經》，意思是『惡事自己承擔，好事與他人分享』。下面兩句出自《維摩詰經》。原文接著說『恒以一心求諸功德』。』『三坐起有序離亂眾過』。註釋中的『應』字，是去聲呼，表示適合。俯身、仰頭、舉動都適宜，所以說『得時』。『四不雜語離戲論過』。註釋中第一句說明上面說法，第二句表示上面不雜語。『五令示默離惱眾過』。下一科《善見律》說明下座辭謝。『裝』字是去聲呼，指用象牙裝飾。』《大智度論》說明升座伸敬。師子座指說法的地方。《大智度論》說佛是人中的獅子，佛所坐的地方，無論是床還是地，都叫做師子座。《僧祇律》莊嚴法座。拂去華麗的坐具，是爲了去除奢靡。『三中初入堂威儀傍門面者』，指隨著左右臉頰而舉足。右下是說明打法，擬砧使椎砧相當。重響指振聲，因為下數不辨，所以需要左手[打-丁+親]之（舊說表示眾人不一，是錯誤的。又見打的人用左手，就椎作旋轉的姿勢，更可笑）。『然下三明啟白等得亦云等供』，指大小食時唱食平等。『不下制非法準知』，打椎是爲了白告靜眾，不同於鐘磬打為事用。『第三門此門事雜約義分為一十六段』。最初的五問，無非是戲調打辱，不是爲了求法，所以不需要回答。其次是像標宗一樣，詳細解釋。第三是五分差次，指知事安排僧眾以及法食會集，不僅僅是這兩件事，所以說『等也』。『四分學誦』，指誦讀外書俗典。『世論』指方術算術語論。『雜法』指雜犍度。《十誦律》文頌指現在的歌詩，是可怖畏的，因為法將要滅亡了。因為書算卜術俗典文頌都是世間法，不是出家人的事業，因為因緣的緣故，有時允許。現在釋子名實都喪失了，能書寫就被稱為草聖，通俗典就被自號文章，選擇吉日。

【English Translation】『How does it reflect on oneself?』 The above two sentences are from the Brahma Net Sutra, meaning 『Bear the bad deeds yourself, and share the good deeds with others.』 The following two sentences are from the Vimalakirti Sutra. The original text continues, 『Constantly seek all merits with one mind.』『Three, sitting and standing are orderly, avoiding the faults of disorder.』 The 『應 (yìng)』 character in the annotation is a departing tone, indicating suitability. Bowing, looking up, and movements are all appropriate, so it is said to be 『timely.』『Four, do not mix speech, avoid the faults of frivolous discussions.』 The first sentence in the annotation explains the above teaching, and the second sentence indicates that the above does not mix speech. 『Five, instructing to show silence, avoiding the faults of annoyance.』 The next section, Samantapasadika, explains the farewell when leaving the seat. The character 『裝 (zhuāng)』 is a departing tone, referring to decoration with ivory. The Mahaprajnaparamita Sastra explains showing respect when ascending the seat. The Lion Throne refers to the place for expounding the Dharma. The Mahaprajnaparamita Sastra says that the Buddha is the lion among people, and the place where the Buddha sits, whether it is a bed or the ground, is called the Lion Throne. The Mahasamghika Vinaya adorns the Dharma seat. Sweeping away the ornate seat is to remove extravagance. 『Among the three, the initial entering the hall, the demeanor facing the side door,』 refers to lifting the feet along with the left and right cheeks. The lower right is an explanation of the striking method, aiming the pestle to match the mortar. 『重響 (chóng xiǎng)』 refers to vibrating the sound, because the lower numbers are indistinguishable, so it is necessary to use the left hand to [打-丁+親] it (the old saying that it represents the disunity of the crowd is wrong. It is even more ridiculous to see the striker using the left hand to make a rotating motion on the pestle). 『However, the following three explain that the announcement and so on can also be called equal offerings,』 referring to the equality of chanting during meals, both large and small. 『If there is no lower regulation, it is known that it is illegal,』 striking the mallet is to announce to quiet the assembly, which is different from using bells and chimes for other purposes. 『The third gate, the matters of this gate are miscellaneous, and are divided into sixteen sections according to meaning.』 The initial five questions are nothing more than teasing, mocking, and insulting, and are not for seeking the Dharma, so there is no need to answer. The second is like marking the doctrine, explaining in detail. The third is the difference in the five parts, referring to the arrangement of the Sangha by the administrator and the gathering of Dharma food, not just these two matters, so it is said 『等也 (děng yě).』『Four parts of learning and reciting,』 refers to reciting external books and secular classics. 『世論 (shì lùn)』 refers to methods of divination, arithmetic, and rhetoric. 『雜法 (zá fǎ)』 refers to miscellaneous khandhakas. The Dasabhumi Sutra』s praise of literature refers to the current songs and poems, which are frightening, because the Dharma is about to perish. Because books, arithmetic, divination, secular classics, and literary praises are all worldly dharmas, not the business of renunciants, they are sometimes allowed because of circumstances. Now the Shakyaputras have lost both name and reality, and those who can write are called cursive saints, and those who are versed in secular classics call themselves literary figures, choosing auspicious days.

地則名為山水。卜術則呼為三命。豈意舍家事佛隨順俗流之名。本圖厭世超升翻習生死之業。故智論云。習外典如以刀割泥泥無所成而刀自損。又如視日光令人眼暗。然往古高僧亦多異學。或精草隸。或善篇章。或醫術馳名。或陰陽顯譽。皆謂精窮本業傍涉余宗。無非志在護持助通佛化。故善戒經云。若為論義破于邪見。若二分經。一分外書不犯。四分開誦皆此意耳。今或沽名邀利附勢矜能。形廁方袍心染浮俗。畢身虛度。良可哀哉母論一句一偈。通指三藏教詮。雖是聖教令觀時用舍。不可專固故。云應行即行等。後世比丘即佛滅後傳法祖師。凡有言教。亦須隨宜故云亦爾。四中五分示開制無人。謂無剃髮者。難緣謂遭世難。論家即多論。彼明次第即約多人同時剃。故母論簡剃處。余毛即身腋等處。律制偷蘭。所下示除鬚髮之意。遺教論云。于上上處最先折伏故。四分初制能剃。若下次制所剃。初制分齊。頭字應作發(或云北人謂髮長為頭長)。兩月與上五分延促不同。兩指即二寸。不下次制刀器十誦明安置。涅槃下明不剃之過。彼經第四雲頭鬚髮爪。今此寫倒。破戒相者違佛制故。增一中前五過中正取初二。余皆因引。垢圿即不凈。圿古黠反。不知時宜。謂觸事拙塞不協人心。多所論者。謂出言無度。不能少語。后

【現代漢語翻譯】現代漢語譯本地名為山水，占卜之術則稱為三命（指算命）。哪裡想到出家事佛，卻隨順世俗的潮流，追求名利？本意是厭棄世俗，超脫生死，反而學習增長生死的行業。所以《智度論》說：『學習外道典籍，就像用刀割泥，泥沒有被改變，刀卻自己受損。又像直視太陽，使人眼睛昏暗。』然而古代的高僧，也有很多精通其他學問的，有的精通草書隸書，有的擅長文章，有的醫術聞名，有的陰陽術顯赫。他們都是精通自己的本業，同時涉獵其他學問，無非是爲了護持佛法，幫助弘揚佛法。所以《善戒經》說：『如果爲了辯論義理，破斥邪見，可以引用二分的佛經，一分的外道書籍，這不算犯戒。』《四分律》允許誦讀外道書籍，都是這個意思。現在有些人沽名釣譽，依附權勢，自以為是，雖然身穿僧袍，內心卻沾染了世俗的習氣，一生虛度，實在可悲！『母論一句一偈』，是指整個三藏教義。雖然是聖人的教誨，也要看時機運用取捨，不可固執不變。所以說『應行即行』等等。後世比丘，指的是佛滅度後傳法的祖師。凡是他們的言教，也要隨順時宜，所以說『亦爾』。『四中五分示開制無人』，是指沒有剃度的人。『難緣』是指遭遇世間的災難。『論家』是指精通律論的人。『彼明次第』是指多人同時剃度的情況。所以『母論簡剃處』，是指不必拘泥於剃度的地點。『余毛』是指身體腋下等處的毛髮。律制偷蘭（一種罪名），這裡是說明剃除鬚髮的意思。《遺教經》說：『對於最難調伏的地方，首先要折伏。』所以《四分律》最初規定誰能剃度，後來規定剃度什麼。最初規定剃度的範圍。『頭』字應該寫作『發』（或者說北方人稱頭髮長為『頭長』）。『兩月與上五分延促不同』，是指兩個月和五個月的期限長短不同。『兩指』是指兩寸。『不下次制刀器十誦明安置』，是指後來規定刀具的放置。《涅槃經》下面說明不剃度的過失。該經第四卷說『頭鬚髮爪』，現在這裡寫顛倒了。『破戒相者違佛制故』，是指違背佛的戒律。《增一阿含經》中，前面五種過失中，主要取前兩種，其餘都是引申。『垢圿』是指不乾淨的東西。『圿古黠反』，是注音。「不知時宜』，是指處理事情笨拙，不合人心。『多所論者』，是指說話沒有節制，不能少說話。後面（內容缺失）

【English Translation】 English version The earth is named mountains and rivers. Divination is called 'Three Fates' (referring to fortune-telling). Who would have thought that leaving home to serve the Buddha would lead to following the secular trends and pursuing fame and profit? The original intention was to renounce the world and transcend birth and death, but instead, one learns and increases the business of birth and death. Therefore, the Mahaprajnaparamita Shastra says: 'Studying external scriptures is like cutting mud with a knife; the mud is not changed, but the knife is damaged. It is also like looking directly at the sun, which makes one's eyes dim.' However, in ancient times, many eminent monks were also proficient in other fields of learning. Some were skilled in cursive and clerical scripts, some were good at writing, some were famous for their medical skills, and some were renowned for their knowledge of yin and yang. They were all proficient in their own professions while also dabbling in other fields, with the sole purpose of upholding the Dharma and helping to propagate it. Therefore, the Good Precepts Sutra says: 'If, in order to debate the meaning of the Dharma and refute wrong views, one quotes two parts of Buddhist scriptures and one part of external scriptures, this is not considered a violation of the precepts.' The Four-Part Vinaya allows the recitation of external scriptures, and this is the same intention. Now, some people seek fame and profit, cling to power, and are self-righteous. Although they wear monastic robes, their hearts are stained with secular habits, and they waste their lives in vain, which is truly lamentable! 'Do not discuss a single sentence or verse' refers to the entire Tripitaka teachings. Although it is the teaching of the sages, one must consider the timing and use discretion, and not be stubbornly fixed. Therefore, it is said 'Act when it is appropriate to act,' and so on. Later bhikkhus refer to the patriarchs who transmit the Dharma after the Buddha's parinirvana. All their teachings must also be adapted to the times, so it is said 'also so'. 'Among the four, the five parts indicate opening and restricting those who are not ordained,' referring to those who have not been tonsured. 'Difficult circumstances' refers to encountering worldly disasters. 'Commentators' refers to those who are proficient in the Vinaya. 'They explain the order' refers to the situation where many people are tonsured at the same time. Therefore, 'do not discuss the place of tonsure' means that one does not need to be particular about the location of the tonsure. 'Remaining hair' refers to the hair in places such as the armpits. The Vinaya establishes sthulatyaya (a type of offense), which here explains the meaning of shaving the beard and hair. The Sutra of the Buddha's Last Teaching says: 'For the most difficult places to subdue, one must first subdue them.' Therefore, the Four-Part Vinaya initially stipulated who could tonsure, and later stipulated what to tonsure. Initially, it stipulated the scope of tonsure. The character '頭' (head) should be written as '發' (hair) (or it is said that northerners call long hair 'long head'). 'Two months and the above five parts differ in length' refers to the difference in the length of the two-month and five-month periods. 'Two fingers' refers to two inches. 'Later, the Dashabhumi Sutra specifies the placement of knives and tools' refers to the later regulations on the placement of knives and tools. The Nirvana Sutra below explains the fault of not shaving. The fourth volume of that sutra says 'head, beard, hair, and nails,' which is now written in reverse here. 'Breaking the precepts is violating the Buddha's rules' refers to violating the Buddha's precepts. In the Ekottara Agama Sutra, among the first five faults, the first two are mainly taken, and the rest are derived. 'Dirt' refers to unclean things. '不知時宜' (not knowing the appropriate time) refers to being clumsy in handling matters and not being in harmony with people's hearts. '多所論者' (those who discuss much) refers to speaking without restraint and not being able to speak less. The following (content is missing)

之五過由此而生。如文可解。今時不知教者。或四季剃頭夸為高行。或拳臠長爪謂為希奇。豈知內成破戒外辱佛法。有識聞之早須改轍。五中喜往俗舍十過。前五即容犯五戒。初不囑入村。二即食家強坐余。三顯然。次五中前三身業近習過。四即心業染著過。五根本業即犯戒過。至死即淫夷。次死即摩觸等殘。次明五種非親厚者。皆謂於己無所益故。勝人即德學過於己者。六中家慳謂佔據檀越。住處慳謂寺舍不容來客。稱歎慳謂不稱他善。七中五事希有可貴。故名為寶。初二是勝境。餘三即行業。值佛聞法發解起行。行成有驗信樂立焉。八中初明十事。樂著二字貫下十事。作役言說多求是掉散。睡眠即昏塞。此四合六塵。總為十矣。我下次明聽受供給。眾具既闕多起攀緣。禪法不成故。九中初制習方術。羅漢射事者。十誦目連入村乞食。居士婦懷妊。問言是男是女耶。目連雲是男。及生是女。遭謗問佛。佛言本是男。胎中轉為女。故目連見前不見后非妄語也。律下次教咒誓謂。有屈抑之事發誓以雪之。意是求佛為證。故云南無佛等。十中恐怖謂暗黑險難等處。存想三寶必蒙加被即得安隱。十一律論。所制皆謂避世譏疑。遠防欲染故也。十二前明嚼楊枝。初出不嚼之過。癊即痰癊引猶進也。五分教洗棄四分須屏處。大小

【現代漢語翻譯】現代漢語譯本之五過由此而生，如文可解。如今有些不懂教義的人，或者一年四季都剃光頭，還自誇是高尚的行為；或者留著又長又髒的指甲，自以為很稀奇。哪裡知道這樣內里已經破了戒律，外在又玷污了佛法。有見識的人聽了，應該及早回頭。五中喜往俗舍十過：前五即容易觸犯五戒。第一，未經允許進入村落；第二，在施主家強行多坐；第三，行為明顯不端。這前三項是身業上的接近和習染之過。第四是心業上的染著之過。第五是根本之業，即犯戒之過，直至死亡，就是淫慾。其次，死亡就是觸控等殘餘。其次說明五種非親厚者，都是因為對自身沒有益處。勝人，指道德學問超過自己的人。六中家慳，指佔據信徒的供養。住處慳，指寺廟房舍不容許來客。稱歎慳，指不稱讚他人的優點。七中五事希有可貴，所以稱為寶。最初的兩種是殊勝的境界，其餘三種是修行。值遇佛陀，聽聞佛法，產生理解，開始修行。修行有成效，產生驗證，信心和喜樂就建立起來了。八中首先說明十件事，『樂著』二字貫穿下面的十件事。作役、言說、多求，都是掉舉散亂。睡眠就是昏沉閉塞。這四種加上六塵，總共是十種。我下次說明聽受和供給。大眾的用具如果缺乏，就會多起攀緣之心，禪定修行就不能成功。九中首先禁止學習方術。羅漢射事者，《十誦律》中記載，目連尊者進入村落乞食，一位居士的妻子懷孕了，問目連尊者是男孩還是女孩。目連尊者說是男孩。等到生下來卻是女孩。因此遭到誹謗，就去問佛陀。佛陀說，本來是男孩，在胎中轉變成了女孩。所以目連尊者見前不見后，不是妄語。律中教導咒誓，是指遇到冤屈的事情，發誓來洗清冤屈。意思是求佛作為證明，所以說『南無佛』等。十中恐怖，指在黑暗險難的地方。存想三寶，必定蒙受加持，就能得到安穩。十一，律論所制定的，都是爲了避免世間的譏諷和懷疑，遠離防備慾望的染污。十二，前面說明嚼楊枝。首先指出不嚼楊枝的過失。癊，就是痰癊，『引』是進的意思。五分教導洗滌，丟棄四分，必須在屏處。大小便也是如此。

【English Translation】 English version The five transgressions arise from this, as the text explains. Nowadays, some who do not understand the teachings either shave their heads year-round, boasting of it as a noble practice, or keep long, dirty nails, considering it rare and unusual. Little do they know that inwardly they are breaking precepts and outwardly disgracing the Buddha's teachings. Those with discernment, upon hearing this, should quickly change their ways. Among the five transgressions of delighting in going to laypeople's homes, the first five easily lead to violating the five precepts. First, entering a village without permission; second, staying too long at a donor's house; third, obviously improper behavior. These first three are transgressions of physical actions, proximity, and habitual tendencies. Fourth is the transgression of mental defilement. Fifth is the fundamental transgression, which is breaking precepts, even to the point of death, which is lust. Next, death is touching and other remnants. Next, it explains the five kinds of people who are not close, all because they are of no benefit to oneself. 'Superior people' refers to those whose virtue and learning surpass one's own. Among the six, 'stinginess with the household' refers to occupying the offerings of donors. 'Stinginess with dwelling places' refers to not allowing guests to come to the monastery. 'Stinginess with praise' refers to not praising the good qualities of others. Among the seven, the five things that are rare and precious are called treasures. The first two are superior realms, and the remaining three are practices. Encountering the Buddha, hearing the Dharma, generating understanding, and beginning practice. When practice is successful, verification arises, and faith and joy are established. Among the eight, it first explains ten things, with the word 'attachment' running through the following ten things. Working, speaking, and seeking too much are all distractions and scattering. Sleep is dullness and obstruction. These four, combined with the six sense objects, make up ten in total. Next, I will explain listening, receiving, and providing. If the community's supplies are lacking, it will give rise to many clinging thoughts, and meditative practice will not be successful. Among the nine, it first prohibits learning magical arts. The 'arhat shooting affair' is recorded in the Ten Recitations Vinaya (Dasa-bhana-vara). The Venerable Maudgalyayana (Maudgalyayana) entered a village to beg for food, and a laywoman was pregnant. She asked the Venerable Maudgalyayana whether it was a boy or a girl. The Venerable Maudgalyayana said it was a boy. When it was born, it was a girl. Therefore, he was slandered and went to ask the Buddha. The Buddha said that it was originally a boy, but it turned into a girl in the womb. Therefore, the Venerable Maudgalyayana saw the front but not the back, and it was not a lie. The Vinaya teaches making vows, which means that when encountering unjust matters, making vows to clear oneself of injustice. The intention is to seek the Buddha as proof, so it says 'Namo Buddha' and so on. Among the ten, 'terror' refers to places that are dark, dangerous, and difficult. Contemplating the Three Jewels (Triratna), one will surely receive blessings and attain peace. Eleven, the Vinaya (Vinaya) and Shastras (Shastra) are established to avoid worldly ridicule and suspicion, and to stay far away from the defilement of desire. Twelve, it first explains chewing willow twigs. It first points out the fault of not chewing willow twigs. 'Phlegm' is phlegm, and 'leading' means advancing. The five parts teach washing and discarding four parts, which must be done in a secluded place. The same goes for urination and defecation.

二事因而連引。次明經行初顯益。一謂慣熟。二即專一。三謂血氣均和。四五可解。十誦示行相。晝地謂作直道。不使斜曲故。或用磚石為之。寄歸傳云。五天之地。道俗多作經行。直去直來唯遵一路(謂以磚石累為直道。狹而且長。人之往來有同經緯。故以名焉)。又云佛經行之基闊二肘。長十四五肘(闊三尺六長二文六七許)。上以石作蓮華開勢。高二寸闊一尺。有十四五。表聖足跡也。三千中明作處隨處所宜。不可局故。十三僧祇明眾處燈。初教上燈。乃下次示息燈。亦爾者同上告僧。䩭尼鈔作欹以箸取物也。下文指廣。彼云然燈時。當先照舍利及形像前燈。禮拜已當出滅之。乃至若多油者。廁屋中當竟夜然若油少者。人行斷當滅之。次明供佛燈。今時所謂長明燈也。若佛有明暗則當夜點晝滅。以無明暗故不間晝夜。本無言念謂施主期心必有齊限。滅應無過。次引經證。彼十一云。佛在舍衛有女。名難陀。乞丐自活。見諸國王臣民供養佛僧自心思惟。我之宿罪生處貧賤。雖遭福田無有種子。便行乞丐以俟微供。唯得一錢指詣油家。具語所懷。油主憐愍增倍與油得已歡喜。足作一燈。奉上世尊。自立誓願我令貧窮。用是小燈供養于佛。以此功德令戒來世得智慧照。滅除一切眾生垢暗。作是誓已禮佛而去。乃至竟夜

【現代漢語翻譯】現代漢語譯本兩件事因此相連並引出。接下來闡明經行最初顯現的益處。第一是慣熟，第二是專一。第三是血氣調和。第四第五點可以自行理解。《十誦律》展示了經行的形態。在白天，經行的地方要做成直道，不要使其傾斜彎曲。或者用磚石鋪成。義凈法師的《寄歸傳》中說，在印度五天，僧俗大多進行經行，直去直來只沿著一條路（指用磚石壘成直道，狹窄而長，人們往來如同經緯線，因此得名）。又說，佛經行的基座寬二肘（約三尺六寸），長十四五肘（約二丈六七尺）。上面用石頭做成蓮花開放的形狀，高二寸，寬一尺，有十四五個，象徵佛的足跡。《三千威儀經》中說明，建造經行的地方要隨處所適宜，不可拘泥。《十三僧祇律》中說明大眾處所的燈，最初教導點上燈，然後才指示熄滅燈。『亦爾者』與上面告知僧眾一樣。䩭尼鈔中說，『欹』是指用筷子取東西。下文的解釋更加廣泛。那裡說，點燈時，應當先照亮舍利和佛像前的燈。禮拜完畢后，應當出去熄滅它。乃至如果油多，廁所中應當整夜點燃；如果油少，人跡罕至時應當熄滅它。接下來闡明供佛燈，就是現在所說的長明燈。如果佛像有明暗，就應當晚上點亮白天熄滅；因為佛像沒有明暗，所以不分晝夜。『本無言念』是指施主預先設定的期限必定有限制，熄滅的時間不應超過期限。接下來引用經文來證明。彼《十一》中說，佛在舍衛城時，有一個女子名叫難陀（Nanda），靠乞討為生。她看到各位國王大臣百姓供養佛和僧眾，自己心中思惟：『我的宿世罪業導致我出生在貧賤的地方，雖然遇到了福田，卻沒有播種的種子。』於是她便去乞討，以期待能做一點微薄的供養。她只得到一文錢，便去油店，詳細地說明了自己的想法。油店主人憐憫她，加倍給了她油，她得到油后非常歡喜，足夠做一盞燈。她將燈奉獻給世尊（Buddha），自己立下誓願：『我今生貧窮，用這盞小燈供養佛，以此功德，令我來世得到智慧光明，滅除一切眾生的垢暗。』立下誓願后，她便禮佛而去，乃至整夜燈火不滅。

【English Translation】 English version Two matters are thus connected and lead on. Next, the benefits initially manifested by walking meditation (經行, jingxing) are explained. The first is familiarity, and the second is focus. The third is the harmony of blood and qi. The fourth and fifth points can be understood on their own. The Sarvastivada Vinaya (十誦律, Shisonglü) demonstrates the form of walking meditation. During the day, the place for walking meditation should be made into a straight path, not allowing it to be slanted or curved. Or it can be paved with bricks and stones. The 'Record of the Buddhist Religion as Practiced in India and the Malay Archipelago' (寄歸傳, Jigui Zhuan) by Yijing (義凈) says that in the five regions of India (五天, Wutian), monks and laypeople mostly practice walking meditation, going straight and coming straight, only following one path (referring to using bricks and stones to build a straight path, narrow and long, where people go back and forth like warp and weft threads, hence the name). It also says that the base of the Buddha's walking meditation path is two cubits wide (about three feet six inches) and fourteen or fifteen cubits long (about two zhang six or seven chi). On top, stones are used to create the shape of an opening lotus flower, two inches high and one foot wide, with fourteen or fifteen of them, symbolizing the Buddha's footprints. The 'Three Thousand Dignified Manners Sutra' (三千威儀經, Sanqian Weiyi Jing) explains that the place for building walking meditation should be suitable for the location, and should not be rigid. The 'Thirteenth Sanghika' (十三僧祇律, Shisan Sengqi Lü) explains the lamps in public places, initially teaching to light the lamps, and then instructing to extinguish them. 'Likewise' is the same as informing the monks above. The 'Bhiksuni's Notes' (䩭尼鈔) says that 'leaning' refers to using chopsticks to pick up things. The explanation in the following text is more extensive. It says that when lighting the lamps, one should first illuminate the lamps in front of the relics (舍利, Sheli) and Buddha images. After bowing, one should go out and extinguish them. Furthermore, if there is a lot of oil, it should be lit all night in the toilet; if there is little oil, it should be extinguished when people are scarce. Next, it explains offering lamps to the Buddha, which is what is now called the perpetual lamp (長明燈, Changmingdeng). If the Buddha image has light and darkness, it should be lit at night and extinguished during the day; because the Buddha image has no light and darkness, it is lit day and night. 'Originally without words' refers to the fact that the limit set by the donor must have a limit, and the time of extinguishing should not exceed the limit. Next, it quotes scriptures to prove it. The 'Eleventh' says that when the Buddha was in Shravasti (舍衛城, Sheweicheng), there was a woman named Nanda (難陀), who lived by begging. She saw the kings, ministers, and people making offerings to the Buddha and the Sangha, and thought to herself: 'My past sins have caused me to be born in a poor and lowly place. Although I have encountered the field of merit, I have no seeds to sow.' So she went begging, hoping to make a small offering. She only got one coin, so she went to the oil shop and explained her thoughts in detail. The oil shop owner took pity on her and doubled the amount of oil. She was very happy to get the oil, which was enough to make a lamp. She offered the lamp to the World Honored One (世尊, Shizun), and made a vow: 'I am poor in this life, and I offer this small lamp to the Buddha. With this merit, may I obtain the light of wisdom in the next life, and eliminate the defilements and darkness of all sentient beings.' After making the vow, she bowed to the Buddha and left, and the lamp burned all night.

諸燈盡滅唯此獨然。是時目連當次直日欲取滅之。即舉手扇復以衣扇燈明不損。佛語目連今此燈者非汝聲聞所能傾動。正使四大海水以用灌之。毗嵐風吹之。亦不能滅。此是發大心人所施。佛說是已難陀女復來。頭面作禮佛即授記。于來世二阿僧祇劫。當得作佛號曰燈光。十號具足。十四五分乞狗乞鳥減乞三乞字並去呼分外謂多受而施。四分人即乞人等。非人即鬼神禽畜。母論人中別類。無過謂非污家。十五壞色謂面無神色。生犯戒緣。即露地然火。掘壞等戒因而成犯。十六初二自他心凈。三執勞作務。四挫折自高。五現當兩報。第四門前諸雜事。並是隨人各行故。名別人自行。此門所明誦持經戒。無論利鈍新舊之殊。但預道門義當依奉故。云共行同法。正明中初科前敘誦持之要。而下顯根性不同。神用即心智。互強弱者。謂聞多解少。或聞少解多。有下即初人故下即次人。次科為四。初教誦綱要。古德未詳何人。勝鬘即方等大乘經勝鬘夫人。對佛所說大乘理教出生無盡。收攝無遺故云根本。如來藏經佛于耆山。為金剛慧菩薩。說且舉兩經。余任無在故云趣得也。上即別列由下總示道。即定慧行即是戒。一切佛法不出三學。以諸眾生迷心為惑。劫慮成業由業感報。生死無窮。欲脫苦果。要除苦因。故先以戒治其業。次

【現代漢語翻譯】現代漢語譯本：所有的燈都熄滅了，唯獨這盞燈獨自明亮。當時，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）正好輪值，想要熄滅它。他舉起手扇，又用衣服扇，燈光卻絲毫未損。佛陀告訴目連：『這盞燈不是你這樣的聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）所能動搖的。即使用四大海水來灌溉它，用毗嵐風（一種強風）來吹它，也不能熄滅。』這是發大心的人所佈施的。佛陀說完這話，難陀女（Nanda，佛陀的堂弟之妻，后出家為比丘尼）又來了，以頭面頂禮佛陀，佛陀就為她授記：『在未來的二阿僧祇劫（Asaṃkhya-kalpa，極長的時間單位）后，你將成佛，佛號為燈光（Dīpaṃkara），十號（佛陀的十種尊稱）具足。』『十四五分』指乞狗、乞鳥，減去『乞』字，並去掉『呼分外謂多受而施』。『四分人』指乞人等。『非人』指鬼神禽畜。『母論人中別類，無過謂非污家』，『十五壞色』指面無神色，產生犯戒的因緣，即在露天燃火，挖掘破壞等，因這些戒律而構成違犯。『十六初二自他心凈，三執勞作務，四挫折自高，五現當兩報』。第四門前諸雜事，都是隨人各自的行為，所以稱為『別人自行』。此門所闡明的是誦持經戒，無論根器是利是鈍，是新是舊，只要預先進入道門，就應當依從奉行，所以說『共行同法』。正明中，初科前敘述誦持的要領，而下面則顯示根性不同。神用即心智。『互強弱者』，指聽聞得多而理解得少，或者聽聞得少而理解得多。『有下』指初人，所以『下』指次人。次科分為四。初教誦綱要。古德未詳細說明是何人。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）即方等大乘經典，勝鬘夫人對佛所說的大乘理教，出生無盡，收攝無遺，所以說是根本。《如來藏經》（Tathāgatagarbha Sūtra）是佛陀在耆阇崛山（Gṛdhrakūṭa，又名靈鷲山）為金剛慧菩薩（Vajramati）所說。且舉這兩部經，其餘任憑無礙，所以說『趣得也』。上面是分別列舉，下面是總的指示。道，即定慧，行即是戒。一切佛法不出戒、定、慧三學。因為眾生迷惑心性而產生惑，劫掠思慮而形成業，由業而感得報應，生死無窮。想要脫離苦果，就要消除苦因，所以先用戒律來治理其業，其次...

【English Translation】 English version: All the lamps were extinguished, except for this one which shone alone. At that time, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) was on duty and wanted to put it out. He raised his hand and fanned it, and then used his robe to fan it, but the lamp's light was not diminished at all. The Buddha said to Maudgalyayana, 'This lamp cannot be moved by Śrāvakas (disciples who practice by hearing the Buddha's teachings) like you. Even if the four great oceans were used to pour water on it, or if it were blown by a strong wind, it could not be extinguished.' This was donated by someone who had made a great vow. After the Buddha said this, Nanda (the Buddha's cousin's wife, who later became a Bhikkhuni) came again, prostrated herself before the Buddha, and the Buddha prophesied to her, 'In the future, after two Asaṃkhya-kalpas (extremely long units of time), you will become a Buddha named Dīpaṃkara (Light-Maker), complete with the ten titles (the ten epithets of a Buddha).' 'Fourteen and fifteen parts' refers to begging from dogs and birds, removing the word 'begging', and removing 'calling it extra to say one receives and gives more'. 'Four types of people' refers to beggars, etc. 'Non-humans' refers to ghosts, spirits, birds, and animals. 'Do not discuss different categories among people, nothing is worse than defiling the family', 'Fifteen, bad color' refers to a face without vitality, creating the conditions for violating precepts, such as burning fires in the open, digging and destroying, thus constituting violations due to these precepts. 'Sixteen, the first two are pure in oneself and others' minds, the third is clinging to laborious tasks, the fourth is frustrating one's own pride, the fifth is receiving both present and future retribution.' The various miscellaneous matters before the fourth gate are all according to each person's actions, so they are called 'others acting on their own'. What this gate elucidates is reciting and upholding the sutras and precepts, regardless of whether one's capacity is sharp or dull, new or old, as long as one enters the path beforehand, one should follow and uphold it, so it is said 'practicing together, sharing the Dharma'. In the main explanation, the first section describes the essentials of reciting and upholding, while the following reveals the differences in nature. Spiritual function is the wisdom of the mind. 'Mutual strengths and weaknesses' refers to hearing much but understanding little, or hearing little but understanding much. 'Having below' refers to the first person, so 'below' refers to the next person. The next section is divided into four. The first teaches the essentials of recitation. Ancient sages did not explain in detail who it was. The Śrīmālādevī Siṃhanāda Sūtra is the Vaipulya Mahayana Sutra, the Mahayana principles and teachings spoken by Queen Śrīmālā to the Buddha, giving rise to endlessness, collecting and retaining without omission, so it is said to be fundamental. The Tathāgatagarbha Sūtra is what the Buddha spoke to Vajramati Bodhisattva on Gṛdhrakūṭa Mountain (also known as Vulture Peak). These two sutras are mentioned, and the rest are allowed to be unobstructed, so it is said 'to obtain'. The above is a separate listing, and the following is a general indication. The path is meditation and wisdom, and practice is precepts. All Buddhist teachings do not go beyond the three studies of precepts, meditation, and wisdom. Because sentient beings are deluded in their minds, they generate confusion, and they plunder thoughts to form karma, and from karma they receive retribution, and birth and death are endless. If you want to escape the suffering result, you must eliminate the cause of suffering, so first use precepts to govern your karma, and then...

以定慧。澄其惑。業分善惡故。止作兩行以相翻。惑唯昏散故定慧二法而對破。病因藥差機藉教修然。后業盡惑除。情亡性顯。教門雖廣豈越於斯。統攝綱要義在於此。諸下次教博覽余文。初覽聖教。廣見長者。資其智解。匡輔等者。助於行業。匡正也。輔助也。次披世典要覽晉郗超撰。方比也。已下三示誦習餘業。若下四簡利根不局。生知出論語(孔子曰。生而知之上也。學而知之次也。困而知之又其次也。困而不學民斯為下矣)。然彼世典則曰生知。佛教所明皆由宿習。末劫障重罕見其人。止可準前隨力修學。審諦觀量無容自昧。三中三千中明三事。是出家業義兼持戒。不出三學自他兩利。徒生死者空無所得故。或受苦者。彼謂袈裟離身。腹破食出。不爾則墮獄等。十誦恐怖且列三種。正用第二即五怖畏文如標宗具引。次科善見制其廢忘。師猶在者即得戒和尚可從學。故設復師亡當從依止。年別受者持犯微細處斷。從文故須常學。不可暫廢。吾祖聖師猶聽廣律。滿二十遍。自余庸昧末可自矜過猶遍也。佛藏經明兼其濟。無我人法即經論所詮。我人即煩惱。無即空慧。善見示其學方。三中謂現通表異。顯己行業恐成大妄。佛制不為律論正文有緣。時許多論。彼問沓婆羅漢為僧知事。何故常放光明。自顯功德。鈔引答

文二意。初是不善非教所開。如提婆現通惑于阇王之類。二是開緣即沓婆之事。為佛法者。顯其尊勝使流通故。為眾生者息彼嫌疑令欣慕故。五中初科前明別修。識分齊者福智各局故。知通局者事容相兼故。非下次顯通修。今下標示后科。正示中初科初敘僧本務故。下示兼資若下明得失。二中次列三寶道俗相對。別相可見。三佛法報應三身佛也(有云三世佛)。聞思脩名為三慧。次第相由僧寶且約住處。以分亦可俗以剃髮染衣為僧。道以諦理和合為僧。菩提等宮殿大乘宅為所住。萬行為能住。三中初結嘆別修。形事謂事有形相也。兼下總示通別。引證中初科古德不知何人。疑是裕師寺誥。次科智論樂因緣者。且指人天如注所顯。出家之人修出離業。則以涅槃為樂。次引僧祇證上可解。是知出家本為弘法。即下三引受戒說相。以示雙修。六中初科四分被劫。初取己長衣。次借他衣。三取僧臥具。並謂暫著。容往外求善見初令持走。若下次明逐失。得折草者開壞生也。得著白衣外道服者開非法罪也。次科母論假物發聲方便使去。十誦初明賊來同上驚去。若下次明失衣開著僧物。僧祇初教對問示房舍等。並謂不可持去者。若下次明道行。第七初科又三。初登廁法。應下二洗穢法。不得下三制余務。初中六法一。今即去恐生病

【現代漢語翻譯】現代漢語譯本文分兩層含義。第一種是不善的動機並非佛陀教導所允許的。例如，提婆達多（Devadatta，佛陀的堂弟，以製造分裂著稱）即使展現神通，也迷惑了阿阇世王（Ajatasattu，古印度摩揭陀國國王）。第二種是開許因緣，就像沓婆（Tapussa，佛陀最早的在家弟子之一）的事情一樣。爲了佛法，彰顯其尊貴殊勝，使其得以流傳；爲了眾生，消除他們的疑慮，使他們欣然仰慕。在五重含義中，第一科說明了分別修行的不同。認識到福德和智慧各有侷限。瞭解通達和侷限，是因為事情允許相互兼顧。『非下』顯示了通修。現在的下標指示了後面的科文。正式闡述中，第一科首先敘述僧團的根本任務。『下示兼資』，如果下面闡明得失。在第二重含義中，依次列出佛、法、僧三寶與在家、出家二眾的相對關係。各自的相狀可以見到。三寶指報身佛（Sambhogakaya，佛的報應身）、應身佛（Nirmanakaya，佛的化身）和法身佛（Dharmakaya，佛的法性身）。（有人說是過去、現在、未來三世佛）。聞、思、修被稱為三慧。次第相依。僧寶暫且按照住處來劃分，也可以按照是否剃髮染衣來區分在家眾和出家眾。道，以真諦之理和合為僧。菩提（Bodhi，覺悟）等宮殿，大乘（Mahayana，大乘佛教）的宅舍為所住之處。萬行（一切修行）為能住。在第三重含義中，首先總結讚歎分別修行。『形事』是指有形相的事物。『兼下』總括地闡述通修和別修。引證中，第一科的古德不知是誰，懷疑是裕師寺的寺誥。第二科，《智度論》（Mahaprajnaparamita-sastra）中說，樂於因緣，暫且指人天，如註釋所顯示。出家之人修出離之業，則以涅槃（Nirvana，寂滅）為樂。其次引用《僧祇律》（Mahasamghika Vinaya）來證明以上可以理解。由此可知，出家的根本目的是爲了弘揚佛法。『即下』第三次引用受戒時所說的相狀，以顯示雙修。在第六重含義中，第一科說《四分律》（Dharmaguptaka Vinaya）中被搶劫的情況。首先拿走自己最長的衣服，其次借別人的衣服，第三拿走僧團的臥具，都說是暫時穿著，容許到外面去求。善見律（Samantapasadika）最初是讓拿著逃走。『若下』說明了追逐失物。得到折斷的草，是開許破壞生長的東西。得到穿著白衣外道服裝，是開許犯非法之罪。其次，《母論》（Matrka）中說，用假借的物品發出聲音，方便使賊離開。《十誦律》（Sarvastivada Vinaya）最初說明賊來時，和上面一樣驚慌逃走。『若下』說明了丟失衣服，開許穿著僧團的物品。《僧祇律》最初教導對問，指示房舍等，都說不可拿走。『若下』說明了道行。第七，第一科又有三種情況。首先是登廁之法。『應下』是洗滌污穢之法。『不得下』是禁止其他事務。第一種情況有六種方法，現在立即去，恐怕生病。

【English Translation】 English version The text has two meanings. The first is that unwholesome intentions are not permitted by the Buddha's teachings. For example, Devadatta (the Buddha's cousin, known for causing division), even with his supernatural powers, misled King Ajatasattu (the ruler of Magadha in ancient India). The second is the allowance of circumstances, like the story of Tapussa (one of the Buddha's earliest lay disciples). For the sake of the Dharma (Buddha's teachings), to highlight its nobility and superiority, allowing it to spread; for the sake of sentient beings, to dispel their doubts, causing them to admire and yearn for it. Among the five meanings, the first section explains the differences in separate practices. Recognizing that merit (Punya) and wisdom (Jnana) each have limitations. Understanding thoroughness and limitations is because matters allow for mutual integration. 'The following' shows the comprehensive practice. The current subscript indicates the subsequent sections. In the formal exposition, the first section first narrates the fundamental tasks of the Sangha (Buddhist monastic community). 'The following shows additional resources,' if the following clarifies gains and losses. In the second meaning, the Three Jewels (Buddha, Dharma, Sangha) are listed in relation to the laity and the monastic community. Their respective characteristics can be seen. The Three Jewels refer to the Sambhogakaya (the enjoyment body of the Buddha), the Nirmanakaya (the emanation body of the Buddha), and the Dharmakaya (the Dharma body of the Buddha). (Some say they are the Buddhas of the past, present, and future). Hearing, thinking, and cultivating are called the three wisdoms (Prajna). They are sequentially interdependent. The Sangha is temporarily divided according to residence, and the laity and monastic community can also be distinguished by whether they shave their heads and wear robes. The path (道, Dao), with the truth of reality harmonizing as the Sangha. Palaces such as Bodhi (enlightenment), the abode of Mahayana (the Great Vehicle), are the places of residence. The myriad practices (all practices) are the ability to reside. In the third meaning, the separate practice is first summarized and praised. 'Form and matter' refers to things with form and appearance. 'The following' comprehensively elaborates on both comprehensive and separate practices. In the citation, the ancient worthy in the first section is unknown, suspected to be the temple proclamation of Yu Shi Temple. In the second section, the Mahaprajnaparamita-sastra (Great Wisdom Sutra) says that those who delight in conditions temporarily refer to humans and gods, as the commentary shows. Those who have left home cultivate the path of liberation, and take Nirvana (cessation) as joy. Secondly, the Mahasamghika Vinaya (Monastic Code of the Mahasamghika School) is cited to prove that the above can be understood. From this, it can be known that the fundamental purpose of leaving home is to propagate the Dharma. 'The following' cites for the third time the appearances spoken of during ordination, to show dual cultivation. In the sixth meaning, the first section speaks of the situation of being robbed in the Dharmaguptaka Vinaya (Monastic Code of the Dharmaguptaka School). First, take one's longest robe, then borrow another's robe, and third, take the Sangha's bedding, all saying they are temporarily wearing them, allowing them to go outside to seek. The Samantapasadika (Commentary on the Vinaya) initially allowed them to run away with it. 'The following' explains the pursuit of lost items. Obtaining broken grass is allowing the destruction of growing things. Obtaining the wearing of white-robed heretical clothing is allowing the commission of illegal offenses. Secondly, the Matrka (Mother Treatise) says to make sounds with borrowed items, conveniently causing the thieves to leave. The Sarvastivada Vinaya (Monastic Code of the Sarvastivada School) initially explains that when thieves come, they flee in panic as above. 'The following' explains the loss of clothing, allowing the wearing of Sangha items. The Mahasamghika Vinaya initially teaches questioning and answering, indicating the rooms, etc., all saying they cannot be taken away. 'The following' explains the conduct of the path. Seventh, the first section has three situations. First is the method of going to the toilet. 'The following' is the method of washing away filth. 'The following must not' is the prohibition of other matters. The first situation has six methods, going immediately now, fearing illness.

故。二須捉草今謂廁籌。三讓前人。四警人鬼。五教安衣。六正上廁。言著衣者。準似下衣。彼約露處不容脫置。此多覆處。應須脫之。余如常者。指教誡儀。洗穢中留殘水者擬他用故。一一洗者隨用一物。取凈為期準鼻柰耶律。以七土洗之說名為凈。次科五分三事。初安便器。二盛凈水。三制裸形。三千中初制須洗。應下次制脫衣。第八中初科二律解放他物。皆為慈心不為盜損。豚子豬之少者。次科有四。初開妄語。那得還汝意彰無故。又下次開藏隱。若下三開盜損。壞網及獄非儀故。吉豬下四開余語。九中初文觸擾意。謂欲擾動鬼神也。次科檻押也。咒蛇法以法咒之令不傷人。五分云我慈諸龍王天上及人間。以我此慈心。得滅諸患毒。我以智慧聚用心。殺此毒味。味無味毒破滅入地。去窗向謂隔眼透明處。籠疏即竹織網也。欞子指歸云。窗牖中編木為之。拾虱中律文但明拾法故。準蛇鼠將護彼命。世人愚教多以火焙。湯浸爪掐令死。素無慈愍縱行殺害。心同羅剎行等屠兒。物命雖微死苦無別。請披聖訓深須誡之。十中初科為二。初制次開五眾。親里得合藥者。不為利故。無者謂親里貧乏也。五百問初製取物。唯開強與。今時醫者本為求財。既非道業。正乖聖教。懷慈濟物未見其人。然古之高僧亦有兼濟故。僧傳明

【現代漢語翻譯】現代漢語譯本因此，第二條是關於使用草來代替廁籌（二須捉草今謂廁籌）。第三條是禮讓前人（三讓前人）。第四條是告誡人鬼（四警人鬼）。第五條是教導如何安放衣物（五教安衣）。第六條是正確地上廁所（六正上廁）。說到穿衣這件事，應該參照下衣的標準。因為在那些容易暴露的地方不允許脫掉衣物，而這裡是遮蓋較多的地方，應該脫掉。其餘如常的，指的是教誡的儀軌。洗滌污穢后留下殘水，是爲了以後使用。每次洗滌都使用一件物品，以乾淨為標準，參照鼻奈耶律（準鼻柰耶律）。用七種土洗滌的說法，被稱為乾淨。接下來的一科分為五部分，包含三件事。第一是安放便器（初安便器）。第二是盛放凈水（二盛凈水）。第三是禁止裸形（三制裸形）。三千之中，首先禁止的是必須洗滌（初制須洗）。應該在下次禁止脫衣（應下次制脫衣）。第八條中，首先分為兩條戒律，解放他物，都是爲了慈悲心，而不是爲了盜竊損壞（皆為慈心不為盜損）。豚子指的是小豬（豚子豬之少者）。接下來的一科分為四部分。首先是開啟妄語（初開妄語）。怎麼能還給你，這明顯是沒有理由的（那得還汝意彰無故）。然後是開啟藏匿（又下次開藏隱）。如果下面三條開啟盜竊損壞，破壞網和監獄是不合儀軌的（若下三開盜損。壞網及獄非儀故）。吉豬下面四條開啟其餘的言語（吉豬下四開余語）。第九條中，第一段文字是關於觸擾的意圖，指的是想要擾動鬼神（初文觸擾意。謂欲擾動鬼神也）。接下來的一科是關於檻押（次科檻押也）。咒蛇的方法是用法術來詛咒它，使它不傷人（咒蛇法以法咒之令不傷人）。《五分律》中說：『我慈悲諸龍王、天上以及人間。憑藉我這慈悲心，能夠滅除各種患毒。我用智慧聚集的心，殺死這毒味。味無味，毒破滅入地（五分云我慈諸龍王天上及人間。以我此慈心。得滅諸患毒。我以智慧聚用心。殺此毒味。味無味毒破滅入地）。』去窗向指的是隔著透明的地方（去窗向謂隔眼透明處）。籠疏指的是竹子編織的網（籠疏即竹織網也）。欞子，指歸中說，指的是窗戶中用木頭編織的東西（欞子指歸云。窗牖中編木為之）。拾虱子中，律文中只說明瞭拾取的方法（拾虱中律文但明拾法故）。應該像對待蛇和老鼠一樣保護它們的生命。世人愚昧地教導人們用火烤、用熱水浸泡、用指甲掐死它們。一點慈悲心都沒有，縱容自己去殺害。心如同羅剎，行為如同屠夫。物命雖然微小，但死亡的痛苦沒有區別。請打開聖人的訓誡，一定要深刻地告誡他們（準蛇鼠將護彼命。世人愚教多以火焙。湯浸爪掐令死。素無慈愍縱行殺害。心同羅剎行等屠兒。物命雖微死苦無別。請披聖訓深須誡之）。第十條中，第一科分為兩部分。首先是禁止，然後是開啟對五眾（僧團）的（初科為二。初制次開五眾）。親戚可以配藥，但不是爲了利益（親里得合藥者。不為利故）。沒有親戚指的是親戚貧乏（無者謂親里貧乏也）。《五百問》中，首先禁止拿取財物，只允許強行給予（五百問初製取物。唯開強與）。現在的醫生本來是爲了求財，既然不是道業，就完全違背了聖人的教誨。懷著慈悲心救濟眾生的人，還沒有見到。然而古代的高僧也有兼濟的，僧傳中說明了這一點（今時醫者本為求財。既非道業。正乖聖教。懷慈濟物未見其人。然古之高僧亦有兼濟故。僧傳明）。

【English Translation】 English version Therefore, the second is about using grass instead of toilet paper (Er Xu Zhuo Cao Jin Wei Ce Chou). The third is about showing courtesy to those who came before (San Rang Qian Ren). The fourth is about warning humans and spirits (Si Jing Ren Gui). The fifth is about teaching how to properly place clothing (Wu Jiao An Yi). The sixth is about properly using the toilet (Liu Zheng Shang Ce). Speaking of wearing clothes, it should be in accordance with the standards for lower garments. Because in those places that are easily exposed, it is not allowed to take off clothes, but here it is a place with more coverage, so it should be taken off. The rest, as usual, refers to the precepts and rituals. Leaving residual water after washing away filth is for future use. Each time you wash, use one item, with cleanliness as the standard, referring to the Nasal Vinaya (Zhun Bi Nai Ye Lu). The saying that washing with seven types of soil is called clean. The next section is divided into five parts, containing three things. The first is to place the toilet (Chu An Bian Qi). The second is to fill clean water (Er Sheng Jing Shui). The third is to prohibit nudity (San Zhi Luo Xing). Among the three thousand, the first prohibition is that it must be washed (Chu Zhi Xu Xi). It should be prohibited from taking off clothes next time (Ying Xia Ci Zhi Tuo Yi). In the eighth article, it is first divided into two precepts, liberating other things, all for the sake of compassion, not for theft or damage (Jie Wei Ci Xin Bu Wei Dao Sun). Tun Zi refers to piglets (Tun Zi Zhu Zhi Shao Zhe). The next section is divided into four parts. The first is to open false speech (Chu Kai Wang Yu). How can I return it to you? This is obviously without reason (Na De Huan Ru Yi Zhang Wu Gu). Then open the hiding (You Xia Ci Kai Cang Yin). If the following three open theft and damage, destroying the net and prison is not in accordance with the ritual (Ruo Xia San Kai Dao Sun. Huai Wang Ji Yu Fei Yi Gu). Ji Zhu opens the rest of the words below four (Ji Zhu Xia Si Kai Yu Yu). In the ninth article, the first paragraph is about the intention of touching and disturbing, referring to wanting to disturb ghosts and gods (Chu Wen Chu Rao Yi. Wei Yu Rao Dong Gui Shen Ye). The next section is about imprisonment (Ci Ke Jian Ya Ye). The method of cursing snakes is to curse it with magic so that it does not hurt people (Zhou She Fa Yi Fa Zhou Zhi Ling Bu Shang Ren). The Five-Part Law says: 'I am compassionate to all Dragon Kings, heavens, and humans. With my compassionate heart, I can eliminate all diseases and poisons. I use the heart of wisdom to kill this poisonous taste. Taste without taste, poison destroyed and entered the earth (Wu Fen Yun Wo Ci Zhu Long Wang Tian Shang Ji Ren Jian. Yi Wo Ci Ci Xin. De Mie Zhu Huan Du. Wo Yi Zhi Hui Ju Yong Xin. Sha Ci Du Wei. Wei Wu Wei Du Po Mie Ru Di).' Qu Chuang Xiang refers to the transparent place (Qu Chuang Xiang Wei Ge Yan Tou Ming Chu). Long Shu refers to a net woven from bamboo (Long Shu Ji Zhu Zhi Wang Ye). Ling Zi, Zhi Gui said, refers to things woven from wood in windows (Ling Zi Zhi Gui Yun. Chuang You Zhong Bian Mu Wei Zhi). In picking lice, the Vinaya only explains the method of picking (Shi Shi Zhong Lu Wen Dan Ming Shi Fa Gu). You should protect their lives like you would snakes and mice. The world foolishly teaches people to roast them with fire, soak them in hot water, and pinch them to death with their nails. There is no compassion at all, indulging in killing. The heart is like a Rakshasa, and the behavior is like a butcher. Although the lives of things are small, the pain of death is no different. Please open the teachings of the saints and be sure to deeply warn them (Zhun She Shu Jiang Hu Bi Ming. Shi Ren Yu Jiao Duo Yi Huo Bei. Tang Jin Zhao Qia Ling Si. Su Wu Ci Min Zong Xing Sha Hai. Xin Tong Luo Cha Xing Deng Tu Er. Wu Ming Sui Wei Si Ku Wu Bie. Qing Pi Sheng Xun Shen Xu Jie Zhi). In the tenth article, the first section is divided into two parts. The first is prohibition, and then the opening to the five assemblies (Sangha) (Chu Ke Wei Er. Chu Zhi Ci Kai Wu Zhong). Relatives can prepare medicine, but not for profit (Qin Li De He Yao Zhe. Bu Wei Li Gu). No relatives means that relatives are poor (Wu Zhe Wei Qin Li Pin Fa Ye). In the Five Hundred Questions, it is first forbidden to take things, only allowing forced giving (Wu Bai Wen Chu Zhi Qu Wu. Wei Kai Qiang Yu). Today's doctors are originally for seeking wealth. Since it is not a career of the Tao, it completely violates the teachings of the saints. People who have compassion and help all beings have not yet been seen. However, ancient high monks also had both, and the Sangha biography explained this (Jin Shi Yi Zhe Ben Wei Qiu Cai. Ji Fei Dao Ye. Zheng Guai Sheng Jiao. Huai Ci Ji Wu Wei Jian Qi Ren. Ran Gu Zhi Gao Seng Yi You Jian Ji Gu. Seng Chuan Ming).

晉有法開。善通方脈或問法師。高明剛簡。何以醫術經懷。對曰明六度以除四魔之疾。調九候以療風寒之病。自利利他不亦可乎。是知心存利物。無往不可茍為世財準律禁斷。若病下次斷邪術。唾腫即今方捉噀水。以收腫毒故。次科四分初教學咒。患吐下次教用藥。頭髮微溫故可止吐。患熱者智論云。寒時雜以沉水。熱時雜以栴檀以涂其身。腐爛藥未墮。不須受者謂曾加受。無塵土落中。故五分青木香。療腫毒消惡氣。誦咒不啖鹽等。似同邪術緣故聽之。僧祇小麥須炒令焦黑碾碎新汲水調。十誦不凈謂宿觸等但開病者。四分外用健病皆得。◎

◎釋沙彌篇

沙彌如注兩釋分字解義。無非自他二利止作兩行。但初通約出家本志。后據創反俗情。以在俗作惡無慈故也。寄歸傳云。受十戒已名室羅末尼羅。譯為求寂。求即無漏智。寂即無生理。準知沙彌梵音訛略。別行者行字通平去二音。若作平呼謂此三篇在前由途相攝之外。若作去呼即此三篇與前大僧本部不同。別行別行兩釋並通。敘意中初科上二句示位。此中須分形法二同。若但剃髮名形同沙彌。若受十戒名法同沙彌。次二句明本志。上句言其始。下句示其終。玄藉通目佛教。處遠直指佛果。複次二句示律可依。后二句斥世無訓。次科初敘二法之要。道由信

【現代漢語翻譯】現代漢語譯本：晉朝有位名叫法開的法師，精通醫術。有人問法開法師：『您如此高明剛正，為何還精通醫術呢？』

法開法師回答說：『我明白修持六度（佈施、持戒、忍辱、精進、禪定、智慧）可以去除貪慾、嗔恚、愚癡、我慢這四種煩惱之疾病，調理九候（中醫診斷方法）可以治療風寒之疾病。這樣既能利益自己，又能利益他人，不是很好嗎？』

由此可知，心中存有利人之心，無論做什麼都可以。如果爲了世俗錢財而行醫，則按照戒律禁止。如果病人腹瀉，就應該斷除邪術。用唾沫塗抹腫脹之處，就像現在民間方術那樣，用口含水噴灑，以收斂腫毒。因此，《四分律》中，初學咒語，如果病人嘔吐，就教他用藥。頭髮稍微溫熱，就可以止吐。如果病人發熱，《智論》中說，寒冷時，可以用沉香混合藥物，發熱時，可以用檀香混合藥物塗抹身體。腐爛的藥物沒有脫落，不需要接受者說曾經接受過。沒有塵土落入其中。因此，《五分律》中說，青木香可以治療腫毒，消除惡氣。誦咒時不吃鹽等，類似邪術的緣故，可以聽之。《僧祇律》中說，小麥需要炒到焦黑，碾碎，用新打的水調和。《十誦律》中說，不乾淨的東西，比如過夜的接觸等，只需要告訴病人。《四分律》中說，外用藥物，只要能使人健康，都可以使用。

◎ 釋沙彌篇

沙彌，就像註釋那樣，從字面上分解解釋其含義。無非是自利利他兩種行為，止惡行善兩種修行。但最初是通泛地講述出家的本意，後來是根據違背世俗情理的情況。因為在世俗中作惡沒有慈悲心。寄歸傳中說，受了十戒之後，就叫做室羅末尼羅（Sramanera），翻譯為求寂。求，就是追求無漏智慧；寂，就是體悟無生之理。由此可知，沙彌（Sramanera）是梵語的音譯略稱。別行，行字可以讀作平聲或去聲。如果讀作平聲，就說這三篇（指沙彌篇等）在前面，由途徑相互攝持之外。如果讀作去聲，就說這三篇與前面的大僧本部不同。別行別行兩種解釋都說得通。敘意中，第一段的前兩句是說明地位。這裡需要區分形同和法同兩種情況。如果只是剃了頭髮，叫做形同沙彌；如果受了十戒，叫做法同沙彌。後面的兩句是說明本意。上一句說的是開始，下一句說的是最終。玄，是普遍地指代佛教；處遠，是直接指向佛果。再後面的兩句是說明戒律可以依靠。最後兩句是斥責世俗沒有教誨。下一段的第一句是敘述兩種方法的重要性，道是由信仰開始的。

【English Translation】 English version: During the Jin Dynasty, there was a Dharma master named Fa Kai, who was well-versed in medicine. Someone asked Dharma Master Fa Kai, 'You are so brilliant and upright, why are you also proficient in medicine?'

Dharma Master Fa Kai replied, 'I understand that cultivating the Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) can remove the diseases of the Four Maras (desire, hatred, ignorance, pride), and regulating the Nine Indicators (a diagnostic method in traditional Chinese medicine) can treat the diseases of wind and cold. Isn't it good to benefit both oneself and others in this way?'

From this, it can be known that if one has the intention to benefit others in mind, one can do anything. If one practices medicine for the sake of worldly wealth, it is prohibited according to the precepts. If a patient has diarrhea, one should eliminate evil magic. Applying saliva to swollen areas is like the folk remedies of today, spraying water from the mouth to reduce swelling and toxins. Therefore, in the Caturvargika-vinaya, when initially learning mantras, if a patient vomits, teach them to use medicine. Slightly warm hair can stop vomiting. If a patient has a fever, the Mahaprajnaparamita-sastra says that in cold weather, mix Aquilaria agallocha with medicine, and in hot weather, mix sandalwood with medicine to apply to the body. If the rotten medicine has not fallen off, the recipient does not need to say that they have received it before. No dust should fall into it. Therefore, the Pancavargika-vinaya says that Radix Aucklandiae can treat swelling and eliminate bad air. Reciting mantras without eating salt, etc., is similar to evil magic, so it can be listened to. The Samghika-vinaya says that wheat needs to be stir-fried until charred black, crushed, and mixed with freshly drawn water. The Dasabhumi-vinaya says that unclean things, such as overnight contact, etc., only need to be told to the patient. The Caturvargika-vinaya says that external medicines, as long as they can make people healthy, can be used.

◎ Explanation of the Sramanera Section

Sramanera (novice monk), just like the commentary, breaks down and explains its meaning literally. It is nothing more than the two actions of benefiting oneself and others, and the two practices of stopping evil and doing good. But initially, it generally discusses the original intention of leaving home, and later it is based on the situation of violating worldly sentiments. Because there is no compassion in doing evil in the world. The Nanhai Jigui Neifa Zhuan says that after receiving the ten precepts, one is called Sramanera, translated as 'seeking tranquility'. 'Seeking' is seeking unconditioned wisdom; 'tranquility' is realizing the principle of non-birth. From this, it can be known that Sramanera is a transliterated abbreviation of Sanskrit. 'Biexing', the character 'xing' can be read in the level or departing tone. If read in the level tone, it means that these three sections (referring to the Sramanera section, etc.) are in front, outside of the mutual support of the path. If read in the departing tone, it means that these three sections are different from the previous Mahasangha main section. Both explanations of 'Biexing Biexing' make sense. In the introduction, the first two sentences of the first paragraph indicate the position. Here, it is necessary to distinguish between 'formally the same' and 'legally the same'. If one only shaves their head, it is called 'formally the same' as a Sramanera; if one receives the ten precepts, it is called 'legally the same' as a Sramanera. The following two sentences explain the original intention. The previous sentence speaks of the beginning, and the next sentence speaks of the end. 'Xuan' universally refers to Buddhism; 'Chu Yuan' directly points to the fruit of Buddhahood. The next two sentences explain that the precepts can be relied upon. The last two sentences criticize the world for having no teachings. The first sentence of the next paragraph narrates the importance of the two methods, the path begins with faith.

立故為道原。德自信生故云德母。治業由智之力。破惑在智之照故為解脫因也。非通道德無以發。非智業惑無以除。出家之人為道求脫故。云必先此二也。如下敘不明之失。初明形心混俗。所下次顯愚法所以。皓首即白頭也。面牆無所見也(論語云人而不為周南召南。其猶正牆面而立也。二南統目于詩)。無信則智不發。無智則不慕道。飽食暖衣悠悠卒世。故云但務養身等也。出家意中標列七科。前三明功次。三明行。后一決疑。隨釋中初科華嚴二偈。明如來為眾生故方便示現出家修道。初一偈開示令知。次一偈引導令出。如來若不出家。當紹金輪王位。故云舍國財也。寂靜即涅槃理也。以下結示菩薩即釋迦本師。此明出家。從因彰號下指二經。具云郁伽羅越問菩薩行經。彼云佛告郁伽。出家菩薩常念精進智慧無所著也。如火在頭憂救然熾等。余廣如彼涅槃云。在家逼迫猶如牢獄。一切煩惱因之而生。出家閑曠猶如虛空。一切善法因之增長。大小乘教多說出家之法。此不煩引故云等也。凈住子說。出家有十八法難行能行。父母是孝戀。難遣而能辭親。妻子是恩染。難奪而能割愛。勢位是物情所競。而能棄榮。饑苦是人所難忍。而能節食。滋味是人所貪嗜。而甘啖蔬澀。翹勤是人所厭倦。而能精苦。七珍是人所吝惜。而

能捨離。錢帛是人所畜聚。而能棄散。奴僮女人所資侍。而自給不使。五色是人所忻睹。而棄之不顧。八音人所競聞。而絕之不聽。飾玩細滑人所保著。而能精粗無礙。安身養體人所共同。而能忘形捨命。眠臥是人所不免。而晝夜不寢恣口。朋遊人所恒習而處靜。自撿白衣飲饌不知絕極。而近口如毒。白衣日夜無所不甘。而已限以晷刻。虛腹白衣則華屋媲(匹詣配也)。偶而已以冢間離著(此齊文宣王蕭子。良撰要故錄之)。次門能勸中華手經明獲報。初總示勝報轉身。即當報現增即現報善來者。道成初果。蒙佛親度金言一召鬚髮。自落袈裟在身。蓮華化生不受胞胎。故一下別列四法。一解脫。二精進。三忍辱。四饒益。一一皆具自行化他。此中正用第一。餘三相因而引。功德經中初正明。二喻顯有二。為道出家無漏功德。供聖起塔。皆有為福故所不及。一日一夜舉少況多。彼經阿難問佛。若有人放人出家若自出家。得幾所福。若人毀破他人出家。受何罪報。佛告阿難。若滿百歲中問我。我以無盡智慧除飲食時。滿百歲中為汝說此人功德。猶不能盡若人毀破出家因緣者。是人於三惡道中常受生盲。若為人時在母腹中受胎。便盲汝于百歲常問是義。我于百歲以無盡智說是罪報。亦不可盡。次科智論二緣。初尼緣者彼云。

如優缽羅華(即蓮華也)。比丘尼本生經說。佛在世時此尼得羅漢果。化諸婦女出家。彼言我等持戒為難。恐破戒墮獄。尼云墮者從墮久有出期。我念昔時曾為戲女。因著袈裟。至迦葉佛時。乃得出家由破戒故墮獄。今值釋迦卻得出家解脫。次引婆羅門緣彼云。佛在祇園彼因醉故來至佛所求度。佛敕阿難度之。彼既醉醒乃卻歸家。比丘問佛。佛答如鈔出家偈曰。孔雀雖有色嚴身。不如鴻鵠能遠飛。白衣雖有富貴力。不如出家功德勝。后引經律以少時善根。障多生惡報。年劫多少隨緣赴機。不必一定。第三中出既有功。障則損大。經中留礙如親里不聽。仰制如王臣禁斷。惡集如海者示業重也。癩病即現報。入獄即生后二報余如上引。四中初科寶積經二縛。喻不自在。二癰喻不清凈。二箭喻有所損。此三並喻自心。智者幸宜自照慎勿自謾謂是他也。見謂執見義兼于名此利根也。利養即財物更兼欲色此鈍根也。業疏云鈍貪財色。利著名見。四科收之鮮無不盡。涅槃為飢餓者。以出家人衣食易得故。見有持戒。驅逐殺害者自無戒德。恐相形比失於利養。生嫉忌故。次科罪相繁多。約心總攝且列五種。故云等也。愛親求利屬貪。嫉即屬瞋慳。即是癡還即三毒。為惡業本(不必將此色上三俞)。下指別鈔。未詳何文今見業疏。五中

【現代漢語翻譯】現代漢語譯本如優缽羅華(即蓮華也)。《比丘尼本生經》說，佛在世時，這位比丘尼證得了阿羅漢果，並勸化許多婦女出家。她們說：『我們持戒很困難，恐怕破戒墮入地獄。』比丘尼說：『墮落之人，從墮落到脫離，總有出頭之日。我記得過去曾做戲女，因為穿著袈裟，在迦葉佛時期，才得以出家。因為破戒的緣故墮入地獄，如今遇到釋迦牟尼佛，卻能出家解脫。』接著引用婆羅門的故事，說佛在祇園精舍，這位婆羅門因為喝醉來到佛所求度化。佛陀命令阿難尊者度他出家。他酒醒后，就回家了。比丘問佛陀這是為什麼。佛陀回答說，就像《鈔》中出家偈所說：『孔雀雖然有華麗的羽毛裝飾身體，卻不如鴻鵠能高飛遠翔。白衣雖然有富貴權勢，卻不如出家功德殊勝。』後面引用經律，說明短暫的善根，可以阻擋多生的惡報。年劫多少，隨緣應機，不必一定。第三點中說，既然出家有功德，那麼障礙出家就會損失很大。經中說的阻礙，比如親人不聽從，上級壓制，比如國王大臣禁止。惡業積聚如海，說明業障深重。癩病是現世報，入獄是來世和後世的報應，其餘的如上面所引。第四點中，第一小點，《寶積經》中的二縛，比喻不自在。二癰，比喻不清凈。二箭，比喻有所損害。這三者都比喻自心。智者應該自己反省，不要自欺欺人，以為是別人。『見』，是指執見，也包含名聲，這是利根之人。利養，是指財物，更包含慾望和美色，這是鈍根之人。《業疏》說，遲鈍的人貪戀財色，聰明的人貪圖名聲和見解。用這四點來概括，幾乎沒有遺漏。涅槃，對於飢餓的人來說，因為出家人容易得到衣食。看到有人持戒，就驅逐殺害，因為自己沒有戒德，恐怕相互比較失去利養，產生嫉妒。第五點，罪相繁多，用心來總攝，且列出五種，所以說『等』。愛親求利屬於貪，嫉妒屬於嗔恨，慳吝就是愚癡，還是三毒，是惡業的根本（不必將此色上三俞）。下面指向《別鈔》，不清楚是哪篇文章，現在看到《業疏》。第五點中

【English Translation】 English version Like Utpala flowers (lotus flowers). The Bhikshuni Jataka Sutra says that when the Buddha was in the world, this Bhikshuni attained the Arhat fruit and persuaded many women to become nuns. They said, 'It is difficult for us to uphold the precepts, and we are afraid of breaking the precepts and falling into hell.' The Bhikshuni said, 'Those who fall, from falling to getting out, always have a day to get out. I remember that I used to be a female entertainer, and because I wore a kasaya (袈裟, monastic robe), I was able to become a nun during the time of Kashyapa Buddha. Because of breaking the precepts, I fell into hell, but now I can become a nun and be liberated when I meet Shakyamuni Buddha.' Then, the story of the Brahmin is quoted, saying that when the Buddha was in Jetavana, this Brahmin came to the Buddha drunk and asked for salvation. The Buddha ordered the Venerable Ananda to ordain him. After he woke up from his drunkenness, he went home. The Bhikshus asked the Buddha why. The Buddha replied, as the verse on ordination in the 'Chao' says: 'Although the peacock has gorgeous feathers to decorate its body, it is not as good as the swan that can fly high and far. Although the white-clothed has wealth and power, it is not as good as the merit of leaving home.' Later, the sutras and precepts are quoted to explain that a short period of good roots can block many lives of evil retribution. The number of years and kalpas depends on the circumstances, and it is not necessarily fixed. The third point says that since leaving home has merit, then obstructing leaving home will result in great loss. The obstacles mentioned in the sutras, such as family members not listening, superiors suppressing, such as kings and ministers prohibiting. The accumulation of evil karma is like the sea, indicating that the karmic obstacles are deep. Leprosy is retribution in this life, and imprisonment is retribution in the next life and the afterlife. The rest is as quoted above. In the fourth point, the first sub-point, the two bonds in the 'Ratnakuta Sutra' (寶積經), are metaphors for being unfree. The two sores are metaphors for being unclean. The two arrows are metaphors for being damaged. These three are all metaphors for one's own mind. Wise people should reflect on themselves and not deceive themselves, thinking it is someone else. 'View' refers to attachment to views, and also includes fame, which is for people with sharp roots. Profit and support refer to wealth, and also include desires and beauty, which are for people with dull roots. The 'Karma Commentary' (業疏) says that dull people are greedy for wealth and beauty, and smart people are greedy for fame and views. Using these four points to summarize, there is almost no omission. Nirvana, for the hungry, is because it is easy for monks to get food and clothing. Seeing someone upholding the precepts, they drive away and kill them, because they have no precepts themselves, and they are afraid of losing their profit and support by comparing with each other, and they become jealous. In the fifth point, there are many aspects of sins, which are summarized by the mind, and five types are listed, so it is said 'etc.'. Loving relatives and seeking profit belong to greed, jealousy belongs to hatred, stinginess is ignorance, or the three poisons, which are the root of evil karma (it is not necessary to use these three Yu on this color). The following refers to 'Separate Commentary' (別鈔), it is not clear which article, now I see 'Karma Commentary' (業疏). In the fifth point

初科即修世間三學。初至界行是持戒。戒取見。見即執見以專持戒名戒取。又以戒為上勝名見取。此即五利使中二使。故云煩惱欲界下業即是人道。縱得生天止在六慾。若下明修定。即四禪四空定。多聞講誦即習慧準知。修道事行難分。自非達人何由可識。次科智論所列對上可見。總名世間法者。即人天善。然世出世據心不同。至論事行亦無有別。成論世樂為少利。出世聖道為大利。心別事同義亦如上。六中初科初敘難行。今下示頊行。經下總標無始未曾者。顯聖行難成也。著世慣習者。示難成所以也。經中通指三藏。列示中三觀並云觀事者。事即是境。心依境起隨境立觀。謂色心陰入界有情無情善惡無記等。若論智解須達諸法。若於時中觀心為要。隨心所起起即是事。若善若惡三理照之乃知。顛倒但有安計。本無所有。隨心動用一切皆空。或推相見性。謂之性空。即相知幻。謂之相空。達相是心。謂之唯識。猶如夢事。或推夢想從何生滅。或知睡夢當相不實。或知唯心所變無別夢事。喻上三觀略知淺深。然行位有三。觀境唯一所謂事也。見理有二。前二性相雖殊。皆以空為理也。后一以心為理。前二為權。后一是實然。出家超世通學三乘。今依業疏準開會意。專指佛乘為出家本矣。性空中初中標位。次句示行觀即能

【現代漢語翻譯】現代漢語譯本最初的階段，修行者修習世間的三種學問（三學：戒學、定學、慧學）。剛開始達到『界行』的階段，是持戒（持守戒律）。『戒取』（Sīlabbataparāmāsa）是指執著于戒律的見解。『見』（Diṭṭhi）即是執著于某種見解，並專注于持守戒律，這被稱為『戒取』。又認為戒律是至高無上的，這被稱為『見取』。這兩種是五種『利使』（Orambhāgiya-saṃyojana）中的兩種。因此說，煩惱和欲界的下等業力導致投生於人道。即使能夠昇天，也只能停留在六慾天（Cātumahārājika）。如果下面闡明修習禪定，那就是四禪（Jhānas）和四空定（Arūpajhānas）。廣泛聽聞和講誦佛經，就是學習智慧，可以依此推知。修道的事行難以區分，如果不是通達的人，又怎麼能夠認識呢？下一科的內容，可以參考《智論》（Mahāprajñāpāramitopadeśa）中所列出的對應關係。總稱為世間法，指的是人天善業。然而，世間和出世間是根據心念的不同來區分的。至於事行，實際上並沒有區別。《成實論》（Tattvasiddhi Shastra）認為，世間的快樂是小利益，出世間的聖道是大利益。心念不同，事行相同，道理也如上面所說。六科中，第一科首先敘述了難行。現在下面展示容易修行的。經文下面總標『無始以來未曾』，顯示聖行難以成就。『著世慣習』，說明了難以成就的原因。經文中通指三藏（Tipitaka）。列出顯示的三觀（三觀：空觀、假觀、中觀），並說『觀事』，『事』即是境（對像）。心依境而生起，隨境而建立觀想。所觀的對象包括色（Rūpa）、心（Citta）、陰（Skandha）、入（Āyatana）、界（Dhātu）、有情（Satta）、無情（Asatta）、善（Kusala）、惡（Akusala）、無記（Avyākata）等。如果論及智慧的理解，必須通達諸法。如果在修行時，觀心是重要的。隨著心念的生起，生起的就是事。無論是善是惡，用三理（空、假、中）來照見，才能知道顛倒，但只是安立的，本來沒有實在的。隨著心念的動用，一切都是空。或者推究相（Lakshana）而見性（Svabhava），稱之為性空（Svabhāva-śūnyatā）。即相知幻，稱之為相空（Lakshana-śūnyatā）。通達相即是心，稱之為唯識（Vijñānavāda），猶如夢中的事情。或者推究夢想從何處生滅。或者知道睡夢的當相不真實。或者知道唯心所變，沒有別的夢事。比喻上面的三觀，略微瞭解其淺深。然而，行位有三，觀境只有一個，就是所謂的事。見理有二，前二種性相雖然不同，都以空為理。后一種以心為理。前二種是權巧方便，后一種是真實。出家超脫世俗，通學三乘（三乘：聲聞乘、緣覺乘、菩薩乘）。現在依據《業疏》（Karma-vibhaṅga）來理解其會通之意，專門指向佛乘（Buddhayāna）是出家的根本。性空中，第一句標明位次，第二句顯示行觀，即能。

【English Translation】 English version Initially, the practitioner cultivates the three worldly learnings (three learnings: morality, concentration, and wisdom). The initial stage of reaching 'boundaried conduct' is the upholding of precepts (observing moral discipline). 'Morality attachment' (Sīlabbataparāmāsa) refers to the view of being attached to precepts. 'View' (Diṭṭhi) means being attached to a certain view and focusing on upholding precepts, which is called 'morality attachment'. It is also considered that precepts are supreme, which is called 'view attachment'. These two are two of the five 'lower fetters' (Orambhāgiya-saṃyojana). Therefore, it is said that afflictions and the lower karma of the desire realm lead to rebirth in the human realm. Even if one can be reborn in the heavens, one can only stay in the six desire heavens (Cātumahārājika). If the following explains the cultivation of meditation, then it is the four dhyanas (Jhānas) and the four formless attainments (Arūpajhānas). Extensive hearing and recitation of Buddhist scriptures is the learning of wisdom, which can be inferred from this. The practice of the path is difficult to distinguish, and if it is not a person who understands, how can one recognize it? The content of the next section can be seen in the corresponding relationship listed in the Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitopadeśa). Generally called worldly dharma, it refers to the good deeds of humans and gods. However, the worldly and the supramundane are distinguished according to the difference in mind. As for the practice, there is actually no difference. The Tattvasiddhi Shastra considers worldly happiness to be a small benefit, and the supramundane holy path to be a great benefit. The mind is different, the practice is the same, and the principle is also as mentioned above. Among the six sections, the first section first describes the difficult practice. Now, the following shows the easy practice. The scripture below generally marks 'never before since the beginning', showing that the holy practice is difficult to achieve. 'Attached to worldly habits' explains the reason why it is difficult to achieve. The scripture generally refers to the three baskets (Tipitaka). The three contemplations (three contemplations: emptiness, provisional existence, and the middle way) are listed and shown, and it is said 'contemplating things', 'things' are the object (object). The mind arises according to the object, and the contemplation is established according to the object. The objects of contemplation include form (Rūpa), mind (Citta), aggregates (Skandha), entrances (Āyatana), realms (Dhātu), sentient beings (Satta), non-sentient beings (Asatta), good (Kusala), evil (Akusala), neutral (Avyākata), etc. If one talks about the understanding of wisdom, one must understand all dharmas. If one is practicing, contemplating the mind is important. As the mind arises, what arises is the thing. Whether it is good or evil, using the three principles (emptiness, provisional existence, and the middle way) to illuminate it, one can know the inversion, but it is only established, and there is no reality in the first place. As the mind moves, everything is empty. Or investigate the characteristics (Lakshana) and see the nature (Svabhava), which is called nature emptiness (Svabhāva-śūnyatā). Knowing the illusion of characteristics is called characteristic emptiness (Lakshana-śūnyatā). Understanding that characteristics are the mind is called consciousness-only (Vijñānavāda), like things in a dream. Or investigate where dreams arise and cease. Or know that the appearance of dreams is not real. Or know that it is only transformed by the mind, and there are no other dream things. The above three contemplations are used as a metaphor to slightly understand their shallowness and depth. However, there are three stages of practice, and there is only one object of contemplation, which is the so-called thing. There are two ways to see the principle. Although the first two kinds of nature and characteristics are different, they both take emptiness as the principle. The latter takes the mind as the principle. The first two are expedient means, and the latter is reality. Renunciation transcends the world, and one learns the three vehicles (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Now, according to the Karma-vibhaṅga, we understand its meaning of convergence, and specifically point to the Buddha Vehicle (Buddhayāna) as the root of renunciation. In the emptiness of nature, the first sentence marks the position, and the second sentence shows the practice of contemplation, which is the ability.

觀。智事即所觀境。下二句見理以我人善惡性本自無。緣會故生。緣散即滅。生滅滅處名為空理。即是二乘所至之極。次小菩薩中位。行。理。三同上分之。三大菩薩中初句標位。次句明理觀法唯心。即事顯理故。下句示行以一切諸法本唯一識。一識之外更無別法。無始妄動。橫計心境有彼有此。內外差別。窮此差別皆是意思妄起取著由取著故。妄構名言是故。智者欲觀唯識必以意言為所觀境。由此意言皆一識故。是則不離思議了非思議。即於差別達無差別。故下引證愿樂即十信。究竟即妙覺。略中間三賢十聖等覺故云至也。如懺篇具引。名觀中句絕。唯識離斷常即是中道故。緣意言為境者如上說。三中初句顯要上之三觀。大小二乘教理行果。一切整。足法門雖多亦不出此故。云無別余法也。上下指略上二句指正行。言上二者上三觀。前二小乘。后一大乘即大小兩別。故云別行。如餘明者。若指當鈔。即是懺篇。若指別文。即如業疏。若下次指余行。方便即修之。軌度除疑謂破執。辨魔舍障謂對破三障。要下二句括上三事。別行門即道。整禪師凡聖行法。上之三科總論十界之因故併名行。凡罪即三途行。凡福即修羅人天行。聖道即三乘佛果行。歷示心行令識因果。舍罪修福革凡成聖。厭小慕大。趣一佛乘。是故業疏專

指大乘為出家學本。即戒本云若有自為身欲求于佛道是也。七中相決同異。同謂進修方便。唯是三學無別途。故異乃心志廣狹。故分二乘用與別故。總示中上二句躡前。今下正示。小乘戒中緣身口者謂製法也。犯問心者推業本也。此據四分空宗為言。執下二句明持失也。或專慕人天則滯于凡福。或計為至道則墮于利使。違下二句明犯報也。次科前明定學又二。初二句示所修即前性空也。名色即所觀境。一蘊是色。四蘊是心。心道冥昧止。可名通故總云名。緣修即能觀。心生滅即所見理。以色心二法念念生滅。生滅故無常。無常故無性。無性故空寂。空寂即滅諦涅槃。真如之理。涅槃偈云諸行無常是生滅法生滅滅已。寂滅為樂是也。聲聞緣覺乘法雖異見理是同。故云二乘同觀等。聲聞四諦與緣覺十二因緣。止是教門開合之異。以理融教故云無別當知。苦集與十二緣生並世間因果也。道滅與十二緣滅皆出世因果也。故下引證佛性論即大乘論。有四卷彼明小乘所證非真見佛性故也。虛妄即名色。無常即生滅。真如即空理。即法華云。是人於何而得解脫但離虛妄名為解脫。其實未得一切解脫是也。次慧學中定是澄寂。慧取照用動息不同。故云義別同一心體。故云體同。水澄物現鏡凈像生。定慧一異喻之可解。大乘中三品即三聚

【現代漢語翻譯】現代漢語譯本指大乘是出家修行的根本。就像戒本里說的，『如果有人爲了自身想要追求佛道，就是這樣。』七種戒本中，相（ लक्षण，lakṣaṇa，特徵）的決斷有相同和不同之處。相同之處在於進修的方法，只有戒、定、慧三學，沒有其他途徑。不同之處在於心志的廣闊程度，因此分為聲聞乘和緣覺乘，它們的用途和目標不同。總的來說，『中』和『上』這兩句承接前面的內容，現在下面正式說明。小乘戒律中，關於身和口的規定指的是制定的法則。關於『犯問心』，指的是推究業的根本。這是根據四分律的空宗來說的。『執』下面的兩句說明了持戒的過失。如果只是一味地追求人天福報，就會停留在凡夫的福報中。如果認為這是最高的道理，就會墮入追求名利的境地。『違』下面的兩句說明了違犯戒律的報應。接下來的一科是說明定學，又分為兩部分。前面的兩句說明了所修習的內容，也就是前面的性空。『名色』指的是所觀的境界，一蘊是色蘊，四蘊是心蘊。心的道路幽深難明，止觀可以通達，所以總稱為『名』。『緣修』指的是能觀，『心生滅』指的是所見的道理。因為色和心這兩種法念念生滅，生滅所以無常，無常所以無自性，無自性所以空寂。空寂就是滅諦涅槃，真如的道理。《涅槃經》的偈頌說：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』就是這個意思。聲聞乘和緣覺乘的法門雖然不同，但見到的道理是相同的，所以說『二乘同觀』等等。聲聞乘的四諦和緣覺乘的十二因緣，只是教法開合的不同。因為以理來融通教法，所以說沒有區別，應當知道。苦諦和集諦與十二因緣的生支，都是世間的因果。道諦和滅諦與十二因緣的滅支，都是出世間的因果。所以下面引用《佛性論》，這是大乘論。有四卷，其中說明小乘所證的不是真正的見佛性。『虛妄』指的是名色，『無常』指的是生滅，『真如』指的是空理。也就是《法華經》里說的：『這個人從哪裡得到解脫呢？只是離開了虛妄，就叫做解脫。其實並沒有得到一切解脫。』就是這個意思。接下來是慧學，定是澄靜寂滅，慧是取照的作用，動和靜不同，所以說『義別』，但同一個心體，所以說『體同』。水澄澈則物體顯現，鏡子乾淨則影像顯現，定和慧的一異可以用這個來比喻理解。大乘中的三品指的是三聚戒。

【English Translation】 English version It indicates that Mahayana is the foundation for monastic learning. It's like the Vinaya saying, 'If someone for themselves desires to seek the Buddha's path, this is it.' Among the seven Vinayas, the determinations of characteristics (lakṣaṇa) have similarities and differences. The similarity lies in the methods of progress and cultivation; there are only the three learnings of morality (戒, śīla), concentration (定, dhyāna), and wisdom (慧, prajñā), with no other paths. The difference lies in the breadth of aspiration, thus dividing into the Śrāvakayāna and Pratyekabuddhayāna, their purposes and goals being different. In general, the phrases 'middle' and 'upper' connect to the preceding content; now, the following formally explains. In the Hinayana precepts, those concerning body and speech refer to the established rules. 'Offense questioning the mind' refers to investigating the root of karma. This is spoken according to the emptiness school of the Four-Part Vinaya. The following two sentences under 'grasping' explain the faults of upholding precepts. If one only pursues human and heavenly blessings, they will be stuck in mundane blessings. If one considers this the ultimate truth, they will fall into the pursuit of fame and gain. The following two sentences under 'violating' explain the retribution for violating precepts. The next section explains the learning of concentration, again in two parts. The preceding two sentences indicate what is cultivated, which is the preceding emptiness of nature. 'Name and form' (名色, nāmarūpa) refers to the object of observation; one aggregate is form, and four aggregates are mind. The path of the mind is profound and obscure; cessation (止, śamatha) can penetrate it, so it is generally called 'name'. 'Conditioned cultivation' refers to the ability to observe; 'mind arising and ceasing' refers to the principle seen. Because these two dharmas of form and mind arise and cease moment by moment, arising and ceasing is impermanent, impermanence is without self-nature, and without self-nature is empty and still. Empty stillness is the cessation of suffering, Nirvāṇa, the principle of Suchness (真如, tathatā). The verse in the Nirvāṇa Sutra says, 'All conditioned things are impermanent, they are subject to arising and ceasing; having ceased, their cessation is bliss.' This is the meaning. Although the teachings of the Śrāvakayāna and Pratyekabuddhayāna differ, the principle they see is the same, so it is said, 'The two vehicles observe the same,' and so on. The Four Noble Truths of the Śrāvakayāna and the Twelve Nidānas of the Pratyekabuddhayāna are merely differences in the opening and closing of the teachings. Because the teachings are integrated with principle, it is said there is no difference; it should be known. Suffering and accumulation, along with the arising branch of the Twelve Nidānas, are all worldly causes and effects. The path and cessation, along with the cessation branch of the Twelve Nidānas, are all supramundane causes and effects. Therefore, the Buddha-nature Treatise (佛性論, Fo Xing Lun) is cited below, which is a Mahayana treatise. It has four volumes, which explain that what the Hinayana realizes is not the true seeing of Buddha-nature. 'False' refers to name and form, 'impermanent' refers to arising and ceasing, and 'Suchness' refers to the principle of emptiness. That is, the Lotus Sutra says, 'From where does this person attain liberation? It is only called liberation by leaving falsehood. In reality, they have not attained all liberation.' This is the meaning. Next is the learning of wisdom; concentration is clarity and stillness, while wisdom takes the function of illumination; movement and stillness are different, so it is said 'meaning is different,' but the same mind-essence, so it is said 'essence is the same.' Water is clear, and objects appear; a mirror is clean, and images arise; the analogy of the similarity and difference between concentration and wisdom can be understood. The three grades in Mahayana refer to the three aggregates of precepts (三聚戒, trisaṃvara).

。一攝律儀。二攝善法。三攝眾生。初則斷惡。二即修善。三即度生。準智論中二乘但有斷惡一聚。雖有作持還歸離過。不修方便教化眾生故。無攝善自調自度。故無攝生是以今文。但舉律儀比校同異。言不異者準業疏圓宗。謂同三聚彼云戒分三品。約義收緣不異諸律(由非明制。故云約義)。如殺一戒具兼三位。息諸殺緣即攝律儀。常行慧命即攝善法護前生命。即饒益有清。此一既爾余戒例然(疏文性戒並例此說)。若論遮戒如酒寶等離畜飲過。即攝律儀常行對治。即攝善法息世譏嫌。即攝眾生。若取大小戒本以分。則小教四夷大乘十重四夷大同。餘六並異。以至畜寶然身等異相極眾。且云二三意顯同多異少故也。護心戒者防瞥爾也。如下不起貪瞋等。如梵網制不慳不瞋等。又涅槃隔壁聞镮釧聲分別男女。心染凈戒之類。廣示中智論問中住實相者心冥妙理。空無所有故不得一法。既無所得則無善惡。既無善惡則無持破。既無持破則無有戒既無有戒。則應任意施為。不須守戒世多邪見。故問決之答中以福況罪。不作福者不取福相故云不作。種種因緣謂方便化導。隨所動用皆離過故。釋疑中初文地持論佛藏經。斷常二見取捨不同。故須通會則明菩薩隨機立教言乖趣合。總括邪見不出有無。執有名常。著空名斷。身見我想

【現代漢語翻譯】現代漢語譯本一、攝律儀戒（斷絕一切惡行），二、攝善法戒（修習一切善行），三、攝眾生戒（救度一切眾生）。最初是斷除惡行，其次是修習善行，最後是救度眾生。按照《大智度論》中的說法，二乘（聲聞乘和緣覺乘）只有斷惡這一方面。即使有行為上的持戒，最終還是爲了遠離過失。因為他們不修習方便法門來教化眾生，所以沒有攝善法戒，只是自我調伏、自我解脫，因此也沒有攝眾生戒。所以，本文只舉出律儀戒來比較相同和不同之處。說沒有不同之處，是根據《業疏》中圓宗的觀點，認為三聚戒（攝律儀戒、攝善法戒、攝善法戒）在意義上涵蓋了所有的戒律（因為不是明確的規定，所以說是從意義上涵蓋）。比如殺戒，就同時包含了三種戒。斷絕一切殺生的因緣，就是攝律儀戒；經常行持智慧的生命，就是攝善法戒；保護眼前的生命，就是饒益有情眾生。一個戒是這樣，其他的戒也可以以此類推（《疏文》中說性戒也可以這樣理解）。如果從遮戒（防止犯戒的戒律）來說，比如酒戒、寶戒等，遠離了飲酒、蓄積財寶的過失，就是攝律儀戒；經常行持對治法門，就是攝善法戒；避免世間的譏諷和嫌疑，就是攝眾生戒。如果從小乘和大乘的戒本來區分，那麼小乘的四夷戒和大乘的十重戒在四夷戒上基本相同，其餘六條則不同。至於蓄積財寶、燃燒身體等不同的方面非常多。這裡只說二三條，是爲了說明相同之處多，不同之處少。護心戒是防止一念之差。比如不起貪心、嗔恨心等。如《梵網經》中制定的不慳吝、不嗔恨等。又如《涅槃經》中隔著墻壁聽到環釧的聲音，分辨男女，心生染污或清凈的戒律等等。廣泛地說明了中道智慧。《智度論》中問：安住于實相的人，心與微妙的真理相合，空無所有，所以得不到任何法。既然沒有得到任何法，那麼就沒有善惡。既然沒有善惡，那麼就沒有持戒和破戒。既然沒有持戒，那麼就應該可以任意行事，不需要遵守戒律。世間有很多邪見，所以要解答這個問題。回答中用福來比喻罪。不作福的人，不執著于福的表象，所以說不作。種種因緣是指方便教化引導。隨著所作所為都遠離過失。在解釋疑惑的部分，最初引用《地持論》、《佛藏經》，斷見和常見的取捨不同，所以需要融會貫通，才能明白菩薩隨機應變的教化，言語不同而旨趣相同。總括來說，邪見不出有和無。執著于有，就名為常見；執著于空，就名為斷見。身見、我見（認為有真實不變的自我）

【English Translation】 English version The first is the Samvara-śīla (restraining precepts), the second is the Kuśala-dharma-saṃgraha-śīla (gathering wholesome qualities precepts), and the third is the Sattva-artha-kriya-śīla (benefiting sentient beings precepts). The first is to cut off evil, the second is to cultivate goodness, and the third is to liberate beings. According to the Mahāprajñāpāramitāśāstra (智論), the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only have the aspect of cutting off evil. Even if there is behavioral observance, it ultimately aims to avoid faults. Because they do not cultivate skillful means to teach and transform sentient beings, they do not have the precepts of gathering wholesome qualities, only self-taming and self-liberation, so they do not have the precepts of benefiting sentient beings. Therefore, this text only cites the restraining precepts to compare similarities and differences. Saying that there is no difference is based on the view of the Perfect School in the Karma Commentary (業疏), which considers the Three Aggregates of Precepts (Samvara-śīla, Kuśala-dharma-saṃgraha-śīla, and Sattva-artha-kriya-śīla) to encompass all precepts in meaning (because it is not an explicit regulation, it is said to encompass in meaning). For example, the precept of killing simultaneously includes the three precepts. Cutting off all causes of killing is the Samvara-śīla; constantly practicing the life of wisdom is the Kuśala-dharma-saṃgraha-śīla; protecting the life before you is the Sattva-artha-kriya-śīla. If one precept is like this, other precepts can be inferred similarly (the Commentary says that the nature precepts can also be understood in this way). If we talk about the prohibitive precepts (precepts that prevent transgression), such as the precepts against alcohol and treasures, avoiding the faults of drinking alcohol and accumulating wealth is the Samvara-śīla; constantly practicing antidotes is the Kuśala-dharma-saṃgraha-śīla; avoiding worldly criticism and suspicion is the Sattva-artha-kriya-śīla. If we distinguish between the precepts of the Small Vehicle and the Great Vehicle, then the four Iyi precepts of the Small Vehicle and the ten major precepts of the Great Vehicle are basically the same in the four Iyi precepts, while the remaining six are different. As for the extremely numerous differences in accumulating treasures, burning the body, etc., saying only two or three is to show that there are more similarities and fewer differences. The precept of guarding the mind is to prevent momentary lapses. For example, not arising greed, hatred, etc. As in the Brahmajāla Sūtra (梵網經) which prohibits stinginess and anger. Also, like the precepts in the Nirvana Sutra (涅槃經) about hearing the sound of bracelets through a wall, distinguishing between men and women, and the mind becoming defiled or pure, etc. It extensively illustrates the wisdom of the Middle Way. The Treatise on the Great Perfection of Wisdom (智度論) asks: One who abides in the real aspect, the mind is in accordance with the subtle principle, empty and without anything, so nothing can be obtained. Since nothing is obtained, then there is no good or evil. Since there is no good or evil, then there is no holding or breaking of precepts. Since there are no precepts, then one should be able to act arbitrarily, without needing to observe precepts. There are many wrong views in the world, so this question needs to be resolved. The answer uses blessings to illustrate sins. One who does not make blessings does not cling to the appearance of blessings, so it is said that they do not make them. The various causes and conditions refer to skillful means of teaching and guiding. Whatever is done is free from faults. In the section explaining doubts, it initially quotes the Bodhisattvabhumi (地持論) and the Ratnagotravibhāga (佛藏經). The acceptance and rejection of the views of permanence and annihilation are different, so they need to be reconciled to understand that the Bodhisattva establishes teachings according to circumstances, with different words but the same purpose. In summary, wrong views do not go beyond existence and non-existence. Clinging to existence is called the view of permanence; clinging to emptiness is called the view of annihilation. Self-view, ego-view (thinking there is a real and unchanging self)

並常見也。惡取空者謂撥棄因果即斷見也。答中初釋地持交猶能也。次釋佛藏末後一句通結二文。次科以菩薩修慈。殺業居首。瞋制重夷。華嚴云。一念瞋心起百萬障門開。又云一念起瞋殃墜無間則知。菩薩偏制瞋心。而不制貪故申此問。智下引釋舉凡況聖。色界四禪天五蓋十惡俱除貪故。聖道遠欲惡者體清凈故。本不得者無始未經故。攝論中無分別智者。以住唯識無外塵故。以諸外塵皆唯識故。故云塵不顯現。彼論云。無分別智自性應知離五種相。一離非思惟故。二離非覺觀地故。三離滅想受定寂靜故(不住二乘空見)。四離色自性故(不住凡夫有見)。五于真實義離異分別故(不住菩薩中道)。勝智即無分別。方便謂誘化眾生。前有利益即利他自無染濁。即自利必具二利。方乃行之故。云縱有等。準下判位。初地已上者故知。十聖方許行之。地前三賢猶制不合。況余凡愚安可僣濫。涅槃初明持相。息世譏嫌即目遮戒。遮性等持故云無別。因下次以喻顯。度海人喻菩薩。羅剎喻三毒。浮囊喻具戒。又下判位初依經判須至八地。不動者攝論云。由一切相作意功用不能動故。則知聖人復須深地。由事極難恐有倚濫。是故經家復急於論。或下次會論文。凈心即初地。無著論云。由見法心凈離諸垢染故。次定慧中由小菩薩涉

于大小。小據觀智。大約志求。小大雖異並菩薩乘。故且一往通收大中。初示觀別如上所明。鈍下次校淺深。鈍即小菩薩在大為鈍。望小則利不分別色。異上二乘析色。故利即大菩薩。不分別空。超過小菩薩故。由觀唯識。住于中道。了一切法無非心識。識非色空非不色空。尚不分別識。何況分別空。若知唯識則住實相無分別故。結勸中初科上二句結前。但下勸學。初勸揀擇似是而非。故云相似。邪徒之多故如林焉。理下次勸攝修。通學即解也。正觀即行也不以誦語者遮滯教也。如下指廣。十地即十地經及論。又下引示舊云涅槃經。上二句示漸學。多聞智慧義兼思修須具三慧。次句遮狂簡也。后句舉喻令解如人大海漸漸深故。智論云。智度大海唯佛窮底。初心學者不可躁求。良以道不遠人理非事外。得之不離方寸。失之何啻千山固當。優而柔之使自得之。然後取之左右逢其原。縱心所欲不逾矩。若斯為學可謂學矣。自余記問何足道乎。重示中初簡示三道。即凡夫及大小二聖也。凡夫為善力不兼人故自為也。二乘非不化導而非正意故云兼他。大乘發心求道正為度生。然凡夫自為則耽五欲樂。二乘自為則脫生死苦。二乘為他則說法現通。大乘為他則拔苦與樂。發意是修因別。成果即所證別。若下示觀行同異。事即所觀境。

【現代漢語翻譯】現代漢語譯本關於大小。小的依據觀智（Vipassanā-ñāṇa）。大約是志向和追求。小乘和大乘雖然不同，但都屬於菩薩乘（Bodhisattvayāna）。所以暫且籠統地將大乘包含在其中。最初展示觀行的差別，如前面所說明的。愚鈍的下面校量深淺。愚鈍的即小菩薩，在大乘中顯得愚鈍。相對於小乘來說是敏銳的，不分別色（rūpa）。不同於上面二乘分解色法。所以敏銳的即大菩薩，不分別空（śūnyatā）。超過了小菩薩。由於觀唯識（Vijñānavāda），安住于中道。瞭解一切法無非心識。識非色，也非非色；非空，也非非空。尚且不分別識，何況分別空。如果知道唯識，就安住于實相，沒有分別。總結勸勉中，最初兩句總結前面。但是下面勸勉學習。最初勸勉選擇相似而非真實的。所以說相似。邪師外道之多，如同樹林一般。道理的下面勸勉攝取和修習。通學即理解。正觀即修行。不因為誦讀經文而阻礙對教義的理解。如下面指出的廣闊內容。十地（Daśabhūmi）即《十地經》及相關論著。又下面引用和展示，舊說是《涅槃經》（Nirvāṇa Sūtra）。上面兩句展示漸進學習。多聞智慧，意義兼顧思考和修習，必須具備聞、思、修三慧。下一句遮止狂妄和簡略。后一句舉例讓人理解，如人在大海中漸漸深入。智論（Mahāprajñāpāramitopadeśa）說：『智慧之海，只有佛才能窮盡其底。』初學者不可急躁求成。實在是因為道不遠離人，理不在事物之外。得到它不離開方寸之地，失去它卻相隔千里之遙。所以應當溫和地引導，使人自己領悟，然後獲取它，左右逢源。縱然隨心所欲，也不會超出規矩。如果這樣學習，就可以說是學習了。其餘的記憶和詢問，又有什麼值得稱道的呢？重新展示中，最初簡要展示三道。即凡夫以及大小二乘。凡夫行善的力量不能兼顧他人，所以只為自己。二乘並非不化導他人，但並非主要目的，所以說是兼顧他人。大乘發心求道，正是爲了度化眾生。然而凡夫為自己，則沉溺於五欲之樂。二乘為自己，則脫離生死之苦。二乘為他人，則說法和顯現神通。大乘為他人，則拔除痛苦並給予快樂。發心是修因的差別，成果即所證悟的差別。如果下面展示觀行相同和不同。事即所觀的境界。

【English Translation】 English version Regarding size. The small is based on Vipassanā-ñāṇa (insight knowledge). Roughly, it's about aspiration and pursuit. Although the Small Vehicle (Hīnayāna) and the Great Vehicle (Mahāyāna) are different, both belong to the Bodhisattvayāna (Bodhisattva Vehicle). Therefore, for now, we broadly include the Great within it. Initially, the differences in contemplation are shown as explained above. Below, the dullness is compared in terms of depth. The dull refers to the small Bodhisattva, who appears dull in the Great Vehicle. Compared to the Small Vehicle, they are sharp, not distinguishing rūpa (form). This differs from the two vehicles above that analyze form. Therefore, the sharp refers to the great Bodhisattva, who does not distinguish śūnyatā (emptiness), surpassing the small Bodhisattva. Because of contemplating Vijñānavāda (Consciousness-only), they abide in the Middle Way. They understand that all dharmas are nothing but mind-consciousness. Consciousness is neither form nor non-form; neither emptiness nor non-emptiness. They don't even distinguish consciousness, let alone emptiness. If one knows Consciousness-only, then one abides in the true nature, without distinctions. In the concluding exhortation, the first two sentences summarize the previous points. But below, there is encouragement to learn. Initially, there is encouragement to choose what is similar but not real. Therefore, it is said to be similar. The multitude of heretics is like a forest. Below, the principle encourages embracing and cultivating. General learning is understanding. Correct contemplation is practice. Do not let reciting scriptures hinder the understanding of the teachings. As pointed out below, the vast content. Daśabhūmi (Ten Grounds) refers to the Daśabhūmika Sūtra and related treatises. Furthermore, below, there is citation and demonstration, formerly said to be the Nirvāṇa Sūtra. The two sentences above show gradual learning. Extensive learning and wisdom, the meaning encompasses both thinking and cultivation, one must possess the three wisdoms of hearing, thinking, and cultivation. The next sentence prevents recklessness and brevity. The last sentence gives an example to make people understand, like a person gradually going deeper into the sea. The Mahāprajñāpāramitopadeśa (Great Wisdom Treatise) says: 'The sea of wisdom, only the Buddha can exhaust its bottom.' Beginners should not be impatient for success. It is truly because the path is not far from people, and the principle is not outside of things. Obtaining it does not leave the square inch of the heart, losing it is separated by thousands of miles. Therefore, one should gently guide, so that people realize it themselves, and then obtain it, finding the source from all sides. Even if one follows one's heart's desires, one will not exceed the rules. If one learns in this way, it can be said to be learning. What else is worth mentioning about memory and inquiry? In the re-demonstration, the first briefly demonstrates the three paths. That is, ordinary people and the two vehicles, Small and Great. Ordinary people's power to do good cannot benefit others, so they only do it for themselves. The two vehicles do not not transform others, but it is not the main purpose, so it is said to benefit others. The Great Vehicle aspires to seek the path precisely to liberate sentient beings. However, ordinary people do it for themselves, then they indulge in the pleasures of the five desires. The two vehicles do it for themselves, then they escape the suffering of birth and death. The two vehicles do it for others, then they preach the Dharma and manifest supernatural powers. The Great Vehicle does it for others, then they remove suffering and give happiness. Aspiration is the difference in the cause of cultivation, and the result is the difference in what is realized. If below shows the similarities and differences in contemplation and practice. Things are the objects of contemplation.

如上三觀。並觀事故云事同。心即能觀智性相唯識淺深有別故云心乖。且下顯略以非宗故。然大小兩乘教門難辨。更以四義明之。一者教別權實異故。二者理別性相唯識偏圓異故。三者行別諦緣度故。四者果別三聖道故。又復應知小乘唯論釋迦一佛。大教則談三世十方。又小宗戒定之境局據大千。大教則通該法界。余如別敘恐煩故也。第二隨解具緣簡人中初科僧祇。前明老少未度應簡。七歲已上七十已還有智堪苦則是教限。言其老中過七十者時有堪能猶聽出家。謂作沙彌也。若下次制已度應攝。太老即八九十。太小即未及七歲。央掘經老母即央掘摩羅之母。央掘受惡人所教。令殺千人以耳指作鬘。彼即殺千人但少一人。乃執劍欲斷母命。佛化之出家。母亦欲出家。故以偈止之。上二句勸止。下二句教修。穌謂自省。息謂絕欲。凈飯緣出本律。先標舉后引文。觀即是智。無常諸行是境。次科智論初明制教簡意。二根即身狹二形。無根謂無男女道。失下釋上無得道根。四句四事失男。女相是報障心。不定即業障結使即煩惱障。四智慧淺者三障既重。故多愚癡。次明化教通收。即梵網中。二形黃門淫男淫女八部鬼神畜生等。但解法師語。盡得受戒準約制教。黃形非畜盡歸重難。化教並開。故云無不容也。但下顯示律中制簡所

以。大教雖容受戒。律制不許出家。稠林曲木喻其難拔。稠即密也。三中善見燒寺。難緣故開。彼云有人慾出家。比丘知父母不許。不敢與度便云。僧若不度我當燒寺。佛言聽度五百問明制犯。初引示此下決通。初約義決犯。如下引文示開。論即善見。初明度父母王法人。又下次明度賊捉人。初時謂未賣與人。不損彼財。故經主損財。故不得度。主賜姓者令歸良也。據理得度三藏無斷故云無文。二中先說若事。欲令知難免後悔。故文列五事。一住住即是坐。疏云一坐加趺周時方起。一眠即經雲中夜誦經。以自訊息。四節食。五勤學。四分則有十種。謂能耐風雨寒熱飢渴毒蟲惡言。一食持戒。三中四分初制多畜。次明乞法。三指師德。度人法即受戒犍度。如上卷引。僧祇初示得畜制限。若下次明勸令他度。離多眷屬過。仍自教語以法通濟。無彼此故。有下分品位。驅烏者。律因小兒出家。阿難不敢度。佛言若能驅食上烏者聽度。應法者正合沙彌位也。以五歲依師調練純熟堪進具。故名字者本是僧位緣未及故。四中犯棄即結重夷。則知出家舍心須決。伏藏債息皆不得取故云亦同。第二作法初告眾中。初明安處。見而不聞恐聽羯磨故。作下次明作白。前出白意仍引本緣。以明須作。今多不行法滅故也。為問答無失者。恐人相

問眾僧不知答有差。故巧師謂工巧者律因其子來求出家。比丘與度眾僧不知。後父母來尋問僧。皆言不見。後於寺中覓得譏云。度我兒已皆言不見。佛言自今已去應先白僧。準于作法之前敘致。告眾直陳情旨。不須廣誦華綺浮詞。次出羯磨。是某甲者即俗士也。從某甲者即和尚也。若據隨機羯磨。第二句牒緣云彼某甲欲求某甲比丘剃髮。第四句云與某甲剃髮。言相顯了。宜準彼文。律下三明語告。不勞秉法。請師中初請和尚。教云者。準須旁人教示。今時所謂引請人也。應先示云。所以請和尚者。由是出家根本所歸投處。若無此人則承習莫由。闕于訓導。汝當竭誠事奉克志陳詞。恐汝未能我令教汝。然後請之。須三請者。示殷重。故今有三唱慈愍故即當三遍。傳謬故也。其下次請阇梨請詞一同。但改名耳。阇梨多種。故注簡之作法詞中義須標別。儀式中標云諸部會明者。本律事儀多不具故。如下一一標之。釋中節文為十二段。次第行事不相混也。初中在露地者。令眾見故。香水灑者。令潔凈故。周七尺者。使相近故。四角懸幡莊嚴生善故。令時多在殿堂。但令嚴飾隨時所宜。然多有背佛設座而坐。無知慢聖慎勿仿之。次科初明辭親者。令時又加辭國王者。以入道位尊君親禮絕不復拜。故口說偈者應令互跪旁人教之。偈

文上半明在家之損。下半明出家之益。棄恩割愛情也。入無為者趣聖境也。則知儒中順色承意立身揚名皆是世情。未為實報。善見令浴今恐時久滯眾。預令浴之(有以香湯灌頂。為除白衣氣者。未詳文也)。三中初令相攝。應下次為說法。發毛等者令觀不凈虛幻不實。即能厭患生死故。有下明說之所以。曾觀謂宿習也。癰蓮喻機。剌日比法然而說法。當須量機。隨時用舍。不必專此據本。和尚為說今多阇梨耳。四中令向坐者。準須跪膝。香湯灌頂者。使身器清凈堪受善法。故偈中上句贊志干剛決。次句贊心智開悟。第三贊返妄歸真。末句指上三種。總贊難能。五中教禮佛者創入道門。令知歸慕故。偈中上二字述能歸心。次句半嘆所歸境。大世尊者。人天師故。度三有者。大慈悲故。下二句立期誓。自他兼利大士行故。無為樂者涅槃道故。六中文令旁教。今或合衆同唱亦甚。生善偈文上二字明外儀。次三字言內志。持之無變故云守也。第二句言智用。三四兩句彰所為。弘道度人出家本務故。注示所出。此偈亦出福田經。七中周羅經音義云。此翻為小。梵僧云小髻也。(乃彼自引)。留五三者。趣舉其數留一。亦得準知落髮本是和尚恐其煩久故。令阇梨為除餘者。但留少許。和尚親落。今時先自剃作小髻。非本教意。又云

【現代漢語翻譯】現代漢語譯本上半部分闡明了在家修行的缺失，下半部分闡明了出家修行的益處。捨棄恩愛，割斷情絲，進入無為的境界，趨向聖人的境界。由此可知，儒家所說的順從父母的意願，建立功業，揚名立萬，都是世俗的情感，並非真正的解脫。『善見令浴』，現在恐怕時間長了，會妨礙大眾，所以預先讓他們沐浴（有人用香湯灌頂，說是爲了去除世俗之氣，但經典中沒有詳細說明）。在第三部分中，首先讓他們互相照顧，接下來應該為他們說法。讓他們觀察頭髮等物，認識到它們是不潔凈、虛幻不實的，這樣就能厭惡生死輪迴。『有下明說之所以』，說明了這樣做的原因。『曾觀』指的是宿世的習氣。『癰蓮喻機』，用癰和蓮花比喻根機。『剌日比法』，用太陽比喻佛法。然而說法應當根據根機，隨時變通，不必拘泥於經本。和尚說法，現在大多是阇梨（ आचार्य，阿阇梨，意為導師）在做。在第四部分中，讓他們面向而坐，應該跪下。用香湯灌頂，是爲了使身體清凈，能夠接受善法。所以偈頌中，第一句讚歎志向剛強果決，第二句讚歎心智開悟，第三句讚歎返妄歸真，最後一句總讚歎以上三種功德的難能可貴。在第五部分中，教導禮佛的人，讓他們知道歸依和仰慕。所以偈頌中，前兩個字說明能夠歸心，下一句半句讚歎所歸依的境界，『大世尊』，是人天導師，『度三有』，是大慈大悲。下面兩句立下誓願，自利利他，是大菩薩的行徑。『無為樂』，是涅槃之道。在第六部分中，經文讓他們在旁邊教導。現在或者大家一起唱誦也可以。『生善偈文』，前兩個字說明外在的儀容，接下來的三個字說明內在的志向，保持不變，所以說是『守』。第二句說的是智慧的運用。第三、四兩句彰顯所作所為，弘揚佛法，度化眾生，是出家修行的根本任務。註釋中指明了出處，這首偈頌也出自《福田經》。在第七部分中，《周羅經音義》中說，『此翻為小』，梵僧說『小髻也』（這是他們自己引用的）。『留五三者』，只是大概舉個數字，留一個也可以。由此可知，落髮本來是和尚親自來做，恐怕時間長了會麻煩，所以讓阇梨來做。其餘的，只留下少許，和尚親自來剃。現在的人先自己剃成小髻，這不是經文的本意。又說

【English Translation】 English version The first half clarifies the shortcomings of practicing at home, while the second half clarifies the benefits of leaving home. Abandoning love and severing emotional ties, entering the realm of non-action, and heading towards the realm of the saints. From this, it can be known that the Confucian teachings of following parents' wishes, establishing achievements, and making a name for oneself are all worldly emotions and not true liberation. 'Shan Jian Ling Yu (善見令浴, instructing Shan Jian to bathe)', now I am afraid that it will take a long time and hinder the public, so let them bathe in advance (some people use fragrant soup to pour on the head, saying it is to remove the worldly air, but the scriptures do not explain it in detail). In the third part, first let them take care of each other, and then they should preach to them. Let them observe things like hair and realize that they are unclean, illusory, and unreal, so that they can be disgusted with the cycle of birth and death. 'You Xia Ming Shuo Zhi Suo Yi (有下明說之所以, the following explains the reason)', explaining the reason for doing so. 'Ceng Guan (曾觀, once observed)' refers to the habits of past lives. 'Yong Lian Yu Ji (癰蓮喻機, using carbuncles and lotus flowers to compare the root nature)', using carbuncles and lotus flowers to compare the root nature. 'La Ri Bi Fa (剌日比法, using thorns and the sun to compare the Dharma)', using the sun to compare the Buddha Dharma. However, preaching should be based on the root nature and adapt to the situation at any time, without being bound by the scriptures. The monks preach, and now most of them are done by Acaryas (आचार्य, Acharya, meaning teacher). In the fourth part, let them sit facing each other and should kneel down. Pouring fragrant soup on the head is to purify the body so that it can receive good Dharma. Therefore, in the verse, the first sentence praises the ambition of being strong and decisive, the second sentence praises the enlightenment of the mind, the third sentence praises returning to the truth, and the last sentence praises the rarity of the above three merits. In the fifth part, teach those who worship the Buddha to let them know to take refuge and admire. Therefore, in the verse, the first two words indicate that they can return to their hearts, and the next half sentence praises the realm to which they take refuge, 'Da Shi Zun (大世尊, Great World Honored One)', is the teacher of humans and gods, 'Du San You (度三有, crossing the three realms)', is great compassion. The following two sentences set a vow to benefit oneself and others, which is the behavior of a great Bodhisattva. 'Wu Wei Le (無為樂, non-action bliss)', is the path of Nirvana. In the sixth part, the scriptures tell them to teach from the side. Now, it is also possible for everyone to chant together. 'Sheng Shan Ji Wen (生善偈文, generating good verse)', the first two words indicate the external appearance, and the next three words indicate the inner ambition, keeping it unchanged, so it is said to be 'Shou (守, guarding)'. The second sentence speaks of the use of wisdom. The third and fourth sentences highlight what is done, promoting the Dharma and saving sentient beings, which is the fundamental task of leaving home to practice. The annotation indicates the source, and this verse also comes from the 'Fukuden Kyo (福田經, Field of Merit Sutra)'. In the seventh part, the 'Zhou Luo Jing Yin Yi (周羅經音義, Pronunciation and Meaning of the Zhou Luo Sutra)' says, 'This translates to small', the Brahmin monk said 'Xiao Ji Ye (小髻也, small bun)' (this is what they quoted themselves). 'Liu Wu San Zhe (留五三者, leaving five or three)', it's just a rough number, leaving one is also possible. From this, it can be known that hair cutting was originally done by the monk himself, but I am afraid it will take a long time and be troublesome, so let the Acarya do it. For the rest, leave only a little, and the monk will shave it himself. Now people shave themselves into small buns first, which is not the original meaning of the scriptures. Also said

四邊須作八小髻表下八地煩惱。最上一髻表有頂一地煩惱。上地難斷故。令師剃傳謬久。矣有識宜改。正落時合衆誦前出家唄。八中三授與者示勤至也。三還者表辭讓也。偈詞本是和尚說。今亦旁人教之。上二句嘆衣解脫者。染壞割截不著世故。無相福田者。出世無漏之福。離有為相故(有云無相即縵衣者非也)。下二句勸勵。上句自行如依也。下句利他行。九中令禮佛者喜形於身也。復說偈者形於言也。偈詞上半是能喜。上句自喜。下句他喜。下半即所喜。上句喜緣會。下句喜得法。福愿並宿因。時即今緣。十中初設禮者謝證明也。在下坐者。即令預眾令忻躍也。受親拜者。形貌才殊尊卑即別也。出下示堪受之意。據文坐已方賀。似令坐受。理亦無損。今或立者亦是其儀。十一須中前者取陽生也。十二剃髮已受歸戒者。據論五戒本在家所受。今雖出家形同體俗。故得受之。若不受者失漸次。故此乃明文。世有不曉。輒欲廢者便謂母論是他部耳。且前云應以諸部會明立出家儀式。何獨不用此文耶。豈非情之所蔽乎。問剃髮披衣已那名優婆塞耶。答形同出家體是婆塞。如足數中本受不得者。雖復剃染尚名白衣。今名婆塞。有何不可。疏云以法分俗方絕彼此(謂受十戒已方是出家)。豈以形服而為妨乎。應分二種。一者形

【現代漢語翻譯】現代漢語譯本四邊須作八小髻，表示下八地的煩惱。（下八地：欲界、色界的八個層次）最上面的一個髮髻，表示有頂一地的煩惱。（有頂地：色界最高的層次）因為上地的煩惱難以斷除，所以讓師父剃度，但現在傳授謬誤已久，有見識的人應該改正。剃度時，應該集合大眾誦唸之前的出家讚唄。八中三次授與袈裟，表示勤懇至誠。三次退還，表示謙讓。偈詞本來是和尚說的，現在也由旁人教說。前面的兩句讚歎袈裟能解脫，因為經過染色、破壞、割截，不貪著世俗，是無相的福田，能帶來出世無漏的福報，遠離有為之相（有人說無相就是縵衣，這是不對的）。後面的兩句是勸勉。上一句是說自己修行要如法依止。下一句是說要利益他人。九中讓禮佛的人喜形於色。再說偈的人喜形於言。偈詞的前半部分是說能生歡喜，上一句是自己歡喜，下一句是他人歡喜。後半部分是說所歡喜的，上一句是歡喜因緣際會，下一句是歡喜得到佛法。福報、願力都是宿世的因，現在是今生的緣。十中，最初設定禮拜是爲了感謝證明。坐在下座的人，是爲了讓他們預先參與大眾，讓他們感到歡欣鼓舞。接受親人的拜見，是因為形貌才華不同，尊卑也就有區別。走出下座，表示堪能接受拜見之意。根據經文，坐下之後才祝賀，好像是讓坐著接受祝賀，道理上也沒有什麼損害。現在有些人站著，也是一種儀式。十一，必須在中午之前剃度，是爲了取陽氣初生之意。十二，剃髮之後接受歸戒，根據律論，五戒本來是在家時所受的。現在雖然出家，但形同出家，體還是俗人，所以可以受五戒。如果不受五戒，就會失去漸次修行的次第，所以這是明確的經文。世上有人不明白，就想廢除這個儀式，隨便說這是其他部的律論。之前說應該用各部的律論來闡明出家儀式，為什麼唯獨不用這段經文呢？難道不是被自己的偏見所矇蔽了嗎？問：剃髮披衣之後，為什麼還叫優婆塞（Upasaka，近事男）呢？答：形同出家，體還是優婆塞。就像足數中本來不能受戒的人，即使剃髮染色，仍然叫做白衣。現在叫做優婆塞，有什麼不可以呢？疏鈔中說，用法來區分俗人，才能斷絕彼此的界限（意思是受了十戒才是出家）。難道會因為形貌服飾而有所妨礙嗎？應該分為兩種情況。一種是形...

【English Translation】 English version The four sides must be made into eight small knots, representing the afflictions of the lower eight grounds. (Lower eight grounds: the eight levels of the desire realm and the form realm) The uppermost knot represents the afflictions of the ground of Neither Perception nor Non-Perception. (Ground of Neither Perception nor Non-Perception: the highest level of the formless realm) Because the afflictions of the upper grounds are difficult to cut off, the master is asked to shave the head, but the transmission of errors has been long-standing, and those with knowledge should correct it. When shaving the head, the assembly should gather to recite the previous Pravrajya (going forth) verses. In the eighth section, the three offerings of the Kasaaya (袈裟，robe) represent diligence and sincerity. The three returns represent humility. The verses were originally spoken by the abbot, but now they are also taught by others. The first two lines praise the Kasaaya for being able to liberate, because it has been dyed, damaged, and cut, and does not cling to the world. It is a field of merit without characteristics, which can bring supramundane, non-outflow blessings, and is far from conditioned phenomena (some say that 'without characteristics' refers to the Kasaya, which is incorrect). The last two lines are exhortations. The previous line says that one's own practice should be in accordance with the Dharma. The next line says to benefit others. In the ninth section, those who prostrate to the Buddha show joy in their bodies. Those who recite the verses show joy in their words. The first half of the verses is about being able to generate joy. The previous line is about self-joy, and the next line is about the joy of others. The second half is about what is rejoiced in. The previous line is about rejoicing in the meeting of conditions, and the next line is about rejoicing in obtaining the Dharma. Blessings and vows are all from past causes, and now is the present condition. In the tenth section, the initial setting of prostrations is to thank the witnesses. Those sitting in the lower seats are to allow them to participate in the assembly in advance and make them feel joyful and encouraged. Accepting the greetings of relatives is because appearances and talents are different, and so are the distinctions between superiors and inferiors. Coming out from the lower seat indicates the intention to be able to receive the greetings. According to the text, congratulations are given after sitting down, as if allowing one to receive congratulations while sitting, which is not harmful in principle. Some people now stand, which is also a ritual. Eleventh, the tonsure must be before noon, in order to take the meaning of the initial birth of Yang energy. Twelfth, after shaving the head, one receives the refuge vows. According to the Shastras (論), the five precepts were originally received at home. Although one has now left home, the form is the same as leaving home, but the substance is still a layman, so one can receive the five precepts. If one does not receive the five precepts, one will lose the gradual order of practice, so this is a clear text. Some people in the world do not understand and want to abolish this ritual, casually saying that this is the Vinaya (律) of other schools. Previously, it was said that the monastic rituals should be clarified with the Vinaya of various schools, so why not use this passage alone? Isn't it obscured by one's own prejudices? Question: After shaving the head and wearing the robe, why is one still called an Upasaka (近事男, a male lay devotee)? Answer: The form is the same as leaving home, but the substance is still an Upasaka. Just like those who originally could not receive the precepts in the assembly, even if they shave their heads and dye their robes, they are still called white-clothed. Now they are called Upasaka, what is impossible? The commentary says that using the Dharma to distinguish laypeople can cut off the boundaries between each other (meaning that one is ordained only after receiving the ten precepts). Would it be hindered by appearances and clothing? It should be divided into two situations. One is the form...

同出家體猶是俗不妨俗戒。二者法同既納十戒。已是出家則不可受在家戒也。問縱廢不受為有戒否。答縱不受十直爾受具。亦獲三戒以頓得故。則知五戒無由廢之。若爾頓得今廢不受。為有何過。答失漸次故。疏引婆論云。染習佛法必須次第。得佛法味好樂堅固難可退敗。不破威儀。一時受者反上失次。又破威儀等。又準尼鈔不受五戒。直受十戒。得戒得罪余如業疏受法廣為辨之。第三受法作白中指同前者。即剃髮中二法並阇梨秉。彼某甲即受者。從某甲謂和尚。二中以出家人必依和尚。不同五八唯一人故。三中以五為十緣。十為具緣。故必先五后十。智論云。因五戒生十戒。因十戒生具戒。善戒經云。先五次十。三具四菩薩譬如重樓四級。不由初級至二級者無有是處。乃至不由三級至四級者無有是處等。如此明詰豈得懷疑。四中初示正儀。次斥非法律文但制五法。偏袒脫屣互跪合掌禮足。本無捉衣之式。復非尊敬之意。故特點之絕後濫用。五中初示處。既作單白。義是對僧。理下次示問緣。立勝緣者。為說法開導委示心境。及問遮等舊云。五逆中但不問破僧。今謂不然雖非正破。不無伴助。如女不能破尼受問之。足為明準。今須具問十三重難。遮中除年歲衣缽。但問十三耳。下指同僧即受戒篇。二體中三歸言下發得

業體。故指正加為戒體耳。準業疏分五。初陳己名。二歸三境。三我。今下別指所重言隨出家(準知爾前形雖入道。體未出家。疏云以法分俗。力絕彼此是也)。四某甲為和尚者。親依有本寄法傳心也。五如來等者。恐濫余尊故別指也(謂三寶通邪正。明前所歸是真正也)。三相中盡形壽者。明所期也。不殺生者。示戒相也。是沙彌戒者。指法從人也。問答可解余並準知。從殺至酒為五。六華鬘。七歌舞。八高床。九非時。十捉寶。華鬘西竺風俗。多以眾華結鬘貫于肩項。或以香油涂身。業疏云。倡謂俳優以人為戲弄也。伎通男女即奏樂者也。次科為說功德。知己尊勝不令自輕。山喻無以過。海喻不可窮。空喻不得其邊。以是無漏解脫功德出過有為一切法故。下令隨時者。應須引前勸障損益。善巧開演取悟為先。不唯誦語故注云云。三中前釋高床。八指約佛即尺六也。增一金銀牙角佛師父母是為八種。隨相即九十中。次釋生像。生色即金天生黃故。似色即銀可涂染故。似即像者會上名也。生像是翻胡為漢。未詳胡語。金銀全是漢語。重疊言之。故云二彰。胡漢合雲華梵。循古為言。古者召梵為胡。以法初來漢地故也。四中前準二文。初準大小持者。具云大小持戒犍度。即雜犍度後文。明大僧沙彌持戒同相。彼明遮性奉

【現代漢語翻譯】現代漢語譯本業體（karma substance）。所以特別指出加授的為戒體（precept body）而已。參照《業疏》（Karma Commentary）分為五部分。首先陳述自己的名字。其次歸依三境（Three Refuges）。第三『我』。現在下面特別指出所重視的，說『隨出家』（跟隨出家）（由此可知你之前的行為雖然進入了佛道，但體性上還未出家。《疏》（Commentary）中說，以佛法區分世俗，力量隔絕彼此就是這個意思）。第四『某甲為和尚者』（某某作為和尚），是親身依靠，有根本寄託佛法，以心傳心。第五『如來等者』（如來等等），是恐怕混淆其他的尊者，所以特別指出（意思是三寶（Three Jewels）包括了邪正，表明前面所歸依的是真正正確的）。三相（three aspects）中『盡形壽者』（直至生命終結），是說明所期望的。『不殺生者』（不殺生），是展示戒相（precept characteristics）。『是沙彌戒者』（這是沙彌戒），是指明佛法跟隨人。問答可以理解，其餘的參照理解。從殺生到飲酒為五戒。第六華鬘（garland），第七歌舞（singing and dancing），第八高床（high seat），第九非時食（eating at improper times），第十捉寶（handling valuables）。華鬘是西竺（India）的風俗，多用各種鮮花結成花鬘，穿在肩膀和脖子上。或者用香油塗抹身體。《業疏》（Karma Commentary）中說，倡是指俳優（actors），以人為戲弄。伎通男女，就是演奏音樂的人。接下來一科是說明功德。知道自己尊貴殊勝，不讓自己輕賤。山比喻沒有可以超過的。海比喻不可窮盡。空比喻沒有邊際。因為這是無漏解脫的功德，超出有為的一切法。下面命令隨時，應該引用前面的勸誡，說明障礙、損害和利益，善巧地開導和演說，以領悟為先。不僅僅是誦讀語句，所以註釋說云云。三中前面解釋高床，八指約佛，就是一尺六寸。增一（Ekottara Agama）中，金銀牙角佛師父母是為八種。隨相就是九十戒中。接下來解釋生像（living image）。生色就是金，天生是黃色的緣故。似色就是銀，可以涂染的緣故。似即像者，是會上（meeting）的名字。生像是翻譯胡語為漢語，還未詳細考證胡語。金銀全是漢語。重疊地說，所以說是二彰（two manifestations）。胡漢合稱華梵（Chinese-Sanskrit）。遵循古人的說法，古時候稱梵語為胡語，因為佛法最初傳入漢地。四中前面參照二文。首先參照大小持者（both major and minor precepts），完整地說是大小持戒犍度（both major and minor precepts Khandhaka）。就是《雜犍度》（Miscellaneous Khandhaka）後面的文字。說明大僧（bhiksu）和沙彌（sramanera）持戒的相同之處。那裡說明遮性（prohibitory nature）奉持。

【English Translation】 English version Karma substance. Therefore, it specifically points out that what is conferred is the precept body. Referring to the 'Karma Commentary,' it is divided into five parts. First, state one's name. Second, take refuge in the Three Refuges. Third, 'I.' Now, below, it specifically points out what is emphasized, saying 'follow ordination' (from this, it can be known that although your previous actions entered the Buddhist path, in essence, you were not yet ordained. The 'Commentary' says that distinguishing the secular with the Dharma, and the power to separate each other, is what this means). Fourth, 'So-and-so as the preceptor' is to rely on personally, with a fundamental entrustment of the Dharma, transmitting mind to mind. Fifth, 'Tathagata, etc.' is to avoid confusing other honored ones, so it is specifically pointed out (meaning that the Three Jewels include both the heterodox and the orthodox, indicating that what was previously taken refuge in is truly correct). Among the three aspects, 'until the end of life' is to explain what is expected. 'Not killing' is to show the precept characteristics. 'This is the Sramanera precept' is to indicate that the Dharma follows the person. The questions and answers can be understood, and the rest can be understood by reference. From killing to drinking, these are the five precepts. Sixth, garlands, seventh, singing and dancing, eighth, high seats, ninth, eating at improper times, tenth, handling valuables. Garlands are a custom of India, often made of various flowers strung together and worn on the shoulders and neck. Or, the body is smeared with fragrant oil. The 'Karma Commentary' says that 'chang' refers to actors, who make fun of people. 'Ji' refers to both men and women, that is, those who play music. The next section is to explain the merits. Knowing that oneself is noble and superior, not letting oneself be demeaned. The mountain is used as a metaphor for nothing that can surpass it. The sea is used as a metaphor for being inexhaustible. The sky is used as a metaphor for having no boundaries. Because this is the merit of non-outflow liberation, exceeding all conditioned dharmas. Below, the command is to do so at any time, and one should cite the previous exhortations, explaining the obstacles, harms, and benefits, skillfully guiding and expounding, with enlightenment as the priority. It is not just reciting words, so the commentary says 'etc.' In the third section, the high seat is explained earlier, and eight refers to the Buddha, which is one foot and six inches. In the Ekottara Agama, gold, silver, ivory, horn, Buddha, teacher, parents are the eight kinds. Following the characteristics is among the ninety precepts. Next, explain the living image. Living color is gold, because it is naturally yellow. Similar color is silver, because it can be painted. 'Similar' refers to the name of the meeting. Living image is the translation of the barbarian language into Chinese, and the barbarian language has not been studied in detail. Gold and silver are entirely Chinese. Saying it repeatedly is why it is called two manifestations. The combination of barbarian and Chinese is called Chinese-Sanskrit. Following the words of the ancients, in ancient times, Sanskrit was called the barbarian language, because the Dharma first entered the land of China. In the fourth section, refer to the two texts earlier. First, refer to both major and minor precepts, which is fully called both major and minor precepts Khandhaka. That is, the text after the Miscellaneous Khandhaka. It explains the similarities between the precepts held by bhiksus and sramaneras. There, it explains the prohibitory nature of upholding.

持並同僧故。次準二律即是戒本。戒戒下文三眾並吉。故下次準決。僧受既遍塵沙。說相但示四重故可相例也。五中二釋。一是理無。二即略無。五德中福田經。佛告帝釋。僧有五凈德。名曰福田(由具此五德。能生世福故)。今撮業疏釋之。初德者。既厭塵俗出世聖道常懷佩故。二德者。反形易性志絕奢靡。形服相應故。三德者。奉崇三學死而有己也(彼經及羯磨並列第四。今鈔傳寫倒也)。四德者。割愛從道兩舍親疏故。適音的適莫即親疏。五德者。奉行極教兼濟於他。大士行故。此之五德出家大要。五眾齊奉不唯小眾。終身行之。不唯初受。疏云。斯德始終通於五眾。俱堪物養人天師範。故使誦持無輕受體及形服也。六念中初指同。不同俗者。簡濫也。化教令念三寶及戒天施。名為六念。制通沙彌者。明須念所以也。五眾通制不唯大僧。至下顯別。今年若干即生年也。某年等受戒出家年也。以下示意。大僧但記得戒時分。不念生年。沙彌生法二年以分上下故須雙念。十數中。第一但出外計。業疏續云。佛法不爾。身假食資。食取濟形。道取濟神。故假形食緣修道行。至論道也。要修離著為本。不識道元。乃以斷食為道故須破之。二中疏云。佛法不爾。內報外報皆有本因。諸眾生有皆因名色(名即心也)。心不可

【現代漢語翻譯】現代漢語譯本持戒並和合的僧團的緣故。其次，依據二部律藏，這就是戒本。『戒戒』下文指比丘、比丘尼和式叉摩那三眾都吉祥。所以說『下次準決』。僧團受戒既然普遍如塵沙，說戒相只是展示四重戒，所以可以類比。五中二釋：一是理上沒有，二是略而不說。五德中，《福田經》中，佛告訴帝釋（天主）：僧團有五種清凈的德行，名為福田（因為具備這五種德行，能夠產生世間的福報）。現在摘錄《業疏》來解釋它。第一種德行，是已經厭倦塵世的習俗，追求出世的聖道，常常懷有這種心願。第二種德行，是改變外形，改變習性，立志斷絕奢侈和靡費。外形和服裝與修行相應。第三種德行，是奉行崇尚三學（戒定慧），即使死亡也有所歸宿（《福田經》和《羯磨》都將此列為第四，現在鈔本傳抄顛倒了）。第四種德行，是割捨對世俗的愛戀，遵循佛道，捨棄親人和疏遠的人。適合自己的就接近，不適合的就疏遠。第五種德行，是奉行最高的教義，兼顧救濟他人，這是菩薩的行為。這五種德行是出家修行的重要內容。五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）共同奉行，不只是小眾（沙彌、沙彌尼）。終身奉行，不只是初受戒時。疏中說：『這種德行始終貫穿於五眾，都堪為眾生的供養對象，人天的師範。』所以要誦持，不要輕視受戒的體和形服。六念中，首先指出與世俗不同，是爲了簡別濫竽充數的人。教化令念三寶以及戒、天、施，名為六念。制定也適用於沙彌，是爲了說明必須憶念的原因。五眾都適用，不只是大僧（比丘、比丘尼）。到下文會顯示區別。今年若干，指的是出生年份。某年等，指的是受戒出家的年份。以下是示意。大僧只需要記得受戒的時間，不必憶念出生年份。沙彌因為有生法二年之分，爲了區分上下，所以必須同時憶念。十數中，第一隻是指出外道的計算方法。《業疏》接著說：『佛法不是這樣。身體依靠食物來滋養，食物是爲了維持形體，道是爲了滋養精神。』所以憑藉形體和食物的因緣來修道。至於論道，要以修習離執為根本。不認識道的根源，就以斷食為道，所以必須破斥這種觀點。第二點中，疏中說：『佛法不是這樣。內報和外報都有根本的原因。一切眾生的存在都是因為名色（名就是心）。心不可見。

【English Translation】 English version Because of upholding the precepts and the harmonious Sangha (community of monks). Secondly, according to the two Vinayas (collections of monastic rules), this is the Pratimoksha (the code of monastic discipline). 'Precepts, precepts,' the following text refers to the Bhikshu (monk), Bhikshuni (nun), and Shikshamana (female novice) – all three are auspicious. Therefore, it says 'next according to the decision.' Since the Sangha's acceptance of precepts is as widespread as dust and sand, the explanation of the precepts only shows the four major prohibitions, so it can be compared. There are two explanations for the five: one is that it is not present in principle, and the other is that it is omitted. Among the five virtues, in the Fukuden Sutra (Merit Field Sutra), the Buddha told Indra (ruler of the gods): the Sangha has five pure virtues, called Fukuden (field of merit) (because it possesses these five virtues, it can generate worldly blessings). Now, I extract from the Karma Treatise to explain it. The first virtue is that one is already tired of worldly customs, pursues the holy path of transcending the world, and always cherishes this aspiration. The second virtue is that one changes one's appearance, changes one's habits, and is determined to cut off extravagance and waste. The appearance and clothing are in accordance with practice. The third virtue is that one upholds and reveres the three learnings (sila, samadhi, prajna - morality, concentration, wisdom), and even in death, there is a destination (the Fukuden Sutra and the Karma both list this as the fourth, but the current manuscript is reversed). The fourth virtue is that one relinquishes worldly love, follows the Buddha's path, and abandons relatives and those who are distant. Approach those who are suitable, and distance oneself from those who are not. The fifth virtue is that one upholds the highest teachings and also benefits others; this is the conduct of a Bodhisattva. These five virtues are the essentials of leaving home. The five assemblies (Bhikshu, Bhikshuni, Shikshamana, Shramanera (male novice), Shramanerika (female novice)) jointly uphold them, not just the lesser assemblies (Shramanera, Shramanerika). Practice it throughout one's life, not just at the initial ordination. The commentary says: 'This virtue always permeates the five assemblies, and all are worthy of being objects of offerings for sentient beings and teachers of humans and gods.' Therefore, one must recite and uphold it, and not despise the essence and form of receiving the precepts. Among the six recollections, the first point is to indicate the difference from the secular, in order to distinguish those who are there just to make up numbers. Teaching to recollect the Three Jewels (Buddha, Dharma, Sangha) as well as precepts, heaven, and giving, is called the six recollections. The rule also applies to Shramaneras, in order to explain the reason why it is necessary to remember. It applies to all five assemblies, not just the great Sangha (Bhikshu, Bhikshuni). The distinction will be shown below. 'This year so many' refers to the year of birth. 'Such and such year' refers to the year of ordination and leaving home. The following is an illustration. The great Sangha only needs to remember the time of receiving the precepts and does not need to remember the year of birth. Shramaneras must remember both because there is a distinction between the two years of birth and Dharma, in order to distinguish between superiors and inferiors. Among the ten numbers, the first only points out the calculations of external paths. The Karma Treatise continues: 'The Buddha's Dharma is not like this. The body relies on food to nourish it, food is to maintain the form, and the path is to nourish the spirit.' Therefore, one relies on the conditions of the body and food to cultivate the path. As for discussing the path, one must take cultivating detachment as the foundation. If one does not recognize the root of the path, one takes fasting as the path, so this view must be refuted. In the second point, the commentary says: 'The Buddha's Dharma is not like this. Inner retribution and outer retribution both have fundamental causes. The existence of all sentient beings is due to nama-rupa (name and form) (name is the mind). The mind is invisible.

見止可名談。初始識支故轉為名。假染持識即染為色。托彼胎藏展轉增長。月滿便生何得自然也。三中前標云痛癢想者。古翻語質即三受也。痛即苦受。癢即樂。受想即舍受。文出外計。疏云佛法不爾。生憎愛者實由陰本。何千天也。初念緣色名識。了達染凈為想。領納違順曰受。由三想(苦樂舍也)。便生三受。由三受故便有三行。故長淪歷無解脫也。四中疏云。佛法不爾。苦集世俗因果。滅道出世因果。眾生知苦無諦。聖人解苦有諦。凡聖皆由因果那云無也。五中疏云。佛法廣破。我在何處為在色中。為在識中計此身中。但有五陰隨陰計我。則有五種如是離合(為復五陰各有一我。則是離也。若惟一我則在色。時餘四應無。即是合也)。次第求之覓我無從。便悟妄執得無我理。分成無漏。相似聖人。六中扃即門戶。疏作六窗。佛法不爾。識隨根起。若是一識豈眼根中而聞聲耶。七中卻即逆也。觀前為逆。觀后即順。疏云由得五通。逆順觀中八萬劫外冥然不委。計為冥諦。轉縷丸者。舉喻顯也。謂以縷系丸。高山放下縷盡丸止。以喻無修。疏破云。佛法不爾。要須方便增修乃克。如七覺支。簡擇正理方能至詣。何有不修耶。八中外道三學皆邪。烏雞等者。以見禽畜今報已盡遠業將起生彼色天。不思遠因謂即報是。便

【現代漢語翻譯】現代漢語譯本：『見止可名談』，意思是說，最初認識到事物的一個分支，就把它轉變為名稱（名，nāma）。虛假的染污執持著識（vijñāna），就染污成為色（rūpa）。依託于母親的胎藏，逐漸增長。等到月滿便出生，怎麼能說是自然而然的呢？『三中前標云痛癢想者』，古譯的『語質』就是三種感受（受，vedanā）。『痛』就是苦受，『癢』就是樂受，『想』就是舍受。這段文字出自外道的計較。疏文中說，佛法不是這樣。產生憎恨和愛慾，實際上是由於五陰（pañca-khandha）的根本。為什麼會有千種天呢？最初的念頭緣於色（rūpa），就稱為識（vijñāna）；了達染污和清凈，就稱為想（saṃjñā）；領納違背和順從，就稱為受（vedanā）。由於這三種想（苦、樂、舍），便產生三種受。由於這三種受，便有三種行（saṃskāra），所以長久地沉淪，沒有解脫。『四中疏云，佛法不爾』，苦集是世俗的因果，滅道是出世的因果。眾生只知道苦，不知道苦諦（duḥkha satya）；聖人瞭解苦，知道有苦諦。凡夫和聖人都是由因果造成的，怎麼能說沒有因果呢？『五中疏云，佛法廣破』，我在哪裡？是在色（rūpa）中，還是在識（vijñāna）中？計較這個身體中，只有五陰（pañca-khandha），隨著五陰來計較我（ātman）。那麼就有五種這樣的離合（是五陰各自有一個我，那就是離；如果只有一個我，那麼在色的時候，其餘四陰就應該沒有，那就是合）。次第地尋求，找不到我，便領悟到虛妄的執著，得到無我（anātman）的道理，分證到無漏，相似於聖人。『六中扃即門戶』，疏文中說是六窗。佛法不是這樣。識（vijñāna）隨著根（indriya）而生起。如果是一個識，怎麼能在眼根中聽到聲音呢？『七中卻即逆也』，觀察前面是逆，觀察後面是順。疏文中說，由於得到五通（pañcābhijñā），逆順地觀察八萬劫以外的事情，昏暗不明，就認為是冥諦。『轉縷丸者』，這是舉個比喻來顯明。意思是說，用線繫著丸，在高山上放下，線盡了丸就停止，用來比喻沒有修行。疏文中駁斥說，佛法不是這樣。必須要方便增修才能達到，比如七覺支（sapta bojjhaṅgāḥ），簡擇正理才能到達，怎麼能說沒有修行呢？『八中外道三學皆邪』，烏雞等，是說看到禽畜今生的果報已經結束，遙遠的業力將要生起，將要生到色界天（rūpadhātu）。不思考遙遠的因，認為就是現在的果報，便...

【English Translation】 English version: 'Seeing cessation can be called talk.' This means that initially recognizing a branch of something, it is transformed into a name (nāma). False defilements holding consciousness (vijñāna) become defiled into form (rūpa). Relying on the mother's womb, it gradually grows. When the month is full, it is born. How can it be said to be natural? 'The previous indication in the three states 'pain, itching, thought' ', the ancient translation of 'verbal substance' is the three feelings (vedanā). 'Pain' is suffering feeling, 'itching' is pleasure feeling, 'thought' is neutral feeling. This passage comes from the calculations of external paths. The commentary says that the Buddha's Dharma is not like this. Hatred and love arise from the root of the five aggregates (pañca-khandha). Why are there thousands of heavens? The initial thought arises from form (rūpa) and is called consciousness (vijñāna); understanding defilement and purity is called thought (saṃjñā); receiving what is contrary and compliant is called feeling (vedanā). Because of these three thoughts (suffering, pleasure, neutral), three feelings arise. Because of these three feelings, there are three actions (saṃskāra), so one is perpetually submerged and there is no liberation. 'The commentary in the fourth says, 'The Buddha's Dharma is not like this.' Suffering and accumulation are the cause and effect of the mundane world, cessation and path are the cause and effect of transcending the world. Sentient beings only know suffering but do not know the truth of suffering (duḥkha satya); sages understand suffering and know that there is the truth of suffering. Ordinary people and sages are all caused by cause and effect, how can it be said that there is no cause and effect? 'The commentary in the fifth says, 'The Buddha's Dharma widely refutes.' Where am I? Am I in form (rūpa) or in consciousness (vijñāna)? Calculating that in this body, there are only the five aggregates (pañca-khandha), and calculating the self (ātman) according to the aggregates. Then there are five kinds of such separation and combination (if each of the five aggregates has a self, that is separation; if there is only one self, then when it is in form, the other four should not exist, that is combination). Seeking in order, one cannot find the self, and then one realizes the false attachment and obtains the principle of no-self (anātman), partially realizing the unconditioned, similar to a sage. 'In the sixth, 'jiōng' means door', the commentary says it is six windows. The Buddha's Dharma is not like this. Consciousness (vijñāna) arises with the root (indriya). If it is one consciousness, how can one hear sounds in the eye root? 'In the seventh, 'què' means reverse', observing the front is reverse, observing the back is compliant. The commentary says that because of obtaining the five supernormal powers (pañcābhijñā), observing things beyond eighty thousand kalpas in reverse and compliant ways, it is dark and unclear, and it is considered the dark truth. 'Turning a thread ball' is an analogy to illustrate. It means that a ball is tied with a thread, and it is released from a high mountain. When the thread is exhausted, the ball stops, which is used to illustrate no cultivation. The commentary refutes, saying that the Buddha's Dharma is not like this. It is necessary to increase cultivation through skillful means to achieve it, such as the seven factors of enlightenment (sapta bojjhaṅgāḥ). Selecting the correct principles can lead to attainment, how can it be said that there is no cultivation? 'In the eighth, the three studies of external paths are all wrong.' Chickens, etc., means seeing that the retribution of birds and animals in this life has ended, and distant karma is about to arise, and they are about to be born in the Form Realm Heaven (rūpadhātu). Not thinking about the distant cause, thinking that it is the present retribution, then...

效彼畜啖草不凈等八禪。謂修世禪謂為涅槃。邪慧即彼所見。邪進如投嵓臥灰棘等。佛法不爾。四依為聖道緣。八正為聖道因。並濟心神。觀用籌度深見倒想。便得出也。九中初示外計。欲界合為一。四禪四空是為九居。無想即色界定。非想即無色定。心沉沒者。疏云粗心不覺。謂會大理。大識妄也。此下點破三界九居。既是眾生居處。即非涅槃。十中初出外計。疏云彼增修定緣色住心。以色滅欲有。以空滅色有。今下正破。上二句點非。十處即是定相。謂地水火風青黃赤白空識。趣道初門故名十入。亦名十遍處。如觀青色。初以少分青色觀之。使遍一切處皆青。乃至空識亦爾。故云自心運用。實下顯正法。續引智論示不得出離所以。結中初句指前。次二句示問意。善見下引證。何法即依何部受戒。更問誰是和尚阇梨。故云等也。第四通簡中初科羯磨。不在數者以作眾法必簡除故說恣。不得別者望本眾為言。約界同僧者。文指自然。準須二界。作法一界依僧分齊。以眾別二法必托界故。明下引證。彼有十七別住。如結界引。尼等下眾皆有別住故。云乃至。別界謂各有住處。非作法結也。別施謂施主標意。施何等人不通餘眾故。次科初標古非。今下顯正義。然法多別。自恣僧法沙彌自恣。大小相對。非時入聚通告下眾。

【現代漢語翻譯】現代漢語譯本傚法那些畜生一樣，以吃草等不凈之物為生，修習八禪（四禪和四空定）。他們把修習世間禪定當作涅槃（解脫）。這種邪惡的智慧就是他們所見到的。邪惡的精進就像投身懸崖、臥于灰燼、荊棘之上等苦行。佛法不是這樣的。四依（依法、依義、依了義、依智）是通往聖道的助緣，八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）是通往聖道的根本原因。並用以調濟心神，觀察運用，籌劃衡量，深刻地看清顛倒的妄想，這樣才能得到解脫。九居中，一開始揭示了外道的計較。欲界（指地獄、餓鬼、畜生、人、阿修羅、六慾天）合為一個居所，四禪（初禪、二禪、三禪、四禪）和四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）是另外八個居所，總共是九居。無想（無想定）是一種禪定，非想（非想非非想處定）是無色界的禪定。所謂『心沉沒』，疏鈔解釋說，這是因為粗糙的心沒有覺察到，以為領會了偉大的道理，其實是巨大的妄想。下面開始點破三界（欲界、色界、無色界）九居。既然是眾生居住的地方，就不是涅槃。十處中，一開始揭示了外道的計較。疏鈔解釋說，他們通過不斷修習禪定，執著於色（地、水、火、風），並以此來安住心。他們認為，通過滅除色慾，就能擺脫欲界的存在；通過滅除色，就能擺脫色界的存在。現在開始正式破斥這種觀點。上面兩句指出了他們的錯誤。十處（地、水、火、風、青、黃、赤、白、空、識）是禪定的表現形式，是趣向解脫的最初的門徑，所以叫做十入，也叫做十遍處。比如觀想青色，一開始只觀想少部分的青色，然後使之遍佈一切處都變成青色，乃至空和識也是這樣。所以說，這是自心的運用，並非真實。下面闡明正法。接著引用《智度論》來揭示不能得到解脫的原因。總結中，第一句指代前面所說的內容，接下來的兩句揭示了提問的意圖。『善見』下面引用了證據。『何法』是指依據哪個部派受戒？進一步詢問誰是和尚（Upadhyaya，戒師）和阇梨（Acharya，教授師）？所以說『等也』。第四部分，總的來說明戒律的簡要內容。一開始說明羯磨（Karma，業）不在計數之內的原因，是因為在進行各種法事時，必須進行簡別和去除，所以說『恣』（允許）。『不得別』是相對於本來的僧團來說的。『約界同僧』，文中的意思是自然形成的。按照規定，需要兩個界（僧團的活動範圍），作法（羯磨）在一個界內，依據僧團的範圍來劃分。因為眾別（僧團的差別）和二法（兩種羯磨）必須依託于界才能進行。下面引用證據。他們有十七種不同的住處，就像結界（Sima-bandha，劃定僧團活動範圍）時所引用的那樣。『尼等』，意思是說所有的僧眾都有各自不同的住處，所以說『乃至』。『別界』是指各自有居住的地方，而不是通過作法來劃定的。『別施』是指施主明確指定，佈施給哪些人，不與其他僧眾通用。接下來一部分，一開始標明古代的錯誤觀點。下面闡明正確的意義。然而，法的差別有很多種，比如自恣（Pravāraṇā，僧眾互相檢舉過失的儀式）僧法、沙彌（Śrāmaṇera，沙彌）自恣，大小相對。非時（非規定的時間）進入聚落，要通告大眾。

【English Translation】 English version They imitate animals by consuming grass and other impure things, practicing the eight Dhyanas (four Dhyanas and four formless attainments). They consider the cultivation of worldly Dhyanas as Nirvana (liberation). This perverse wisdom is what they perceive. Perverse diligence is like throwing oneself off a cliff, lying in ashes, or on thorns. The Buddha's Dharma is not like this. The Four Reliances (relying on the Dharma, relying on the meaning, relying on the definitive meaning, relying on wisdom) are the supporting conditions for the path to enlightenment, and the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is the fundamental cause of the path to enlightenment. Use them to harmonize the mind and spirit, observe and apply them, plan and measure, and deeply see through inverted delusions, so that one can attain liberation. Among the Nine Abodes, the initial part reveals the calculations of external paths. The Desire Realm (referring to hells, hungry ghosts, animals, humans, Asuras, and the six desire heavens) is combined into one abode, and the Four Dhyanas (first Dhyana, second Dhyana, third Dhyana, fourth Dhyana) and the Four Formless Attainments (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) are the other eight abodes, totaling nine abodes. The state of 'no thought' (Saṃjñā-vedayita-nirodha, cessation of perception and feeling) is a type of Samadhi (meditative absorption), and the state of 'neither perception nor non-perception' (Naiva-saṃjñā-nāsaṃjñāyatana) is a Samadhi of the Formless Realm. The term 'mind sinking' is explained in the commentary as the coarse mind not being aware, mistakenly believing it has grasped a great principle, when in reality it is a huge delusion. The following section begins to expose the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Nine Abodes. Since they are places where sentient beings reside, they are not Nirvana. Among the Ten Bases, the initial part reveals the calculations of external paths. The commentary explains that they continuously cultivate Samadhi, clinging to form (earth, water, fire, wind), and use this to settle the mind. They believe that by eliminating desire for form, they can escape the existence of the Desire Realm; by eliminating form, they can escape the existence of the Form Realm. Now, this view is formally refuted. The previous two sentences point out their errors. The Ten Bases (earth, water, fire, wind, blue, yellow, red, white, space, consciousness) are manifestations of Samadhi, the initial gateways to approaching liberation, hence they are called the Ten Entrances, also known as the Ten All-Pervading Bases. For example, when contemplating the color blue, one initially contemplates a small portion of blue, and then makes it pervade everywhere, turning everything blue, and so on with space and consciousness. Therefore, this is the application of one's own mind, not reality. The following section elucidates the correct Dharma. It then quotes the Mahāprajñāpāramitāśāstra to reveal the reason for not attaining liberation. In the conclusion, the first sentence refers to what was said earlier, and the following two sentences reveal the intention of the question. 'Good View' below cites evidence. 'Which Dharma' refers to which school one relies on to receive the precepts? It further asks who is the Upadhyaya (preceptor) and the Acharya (teacher)? Therefore, it says 'and so on'. The fourth part provides a general explanation of the essential content of the precepts. The initial part explains why Karma (action) is not included in the count, because in performing various Dharma activities, it is necessary to distinguish and remove it, hence the term 'at will' (permitted). 'Not separate' is in relation to the original Sangha (community). 'About the boundary being the same as the Sangha', the text refers to naturally formed boundaries. According to the rules, two boundaries (the scope of the Sangha's activities) are required, and the performance of Karma is within one boundary, based on the scope of the Sangha. Because the distinction of the community and the two Karmas must rely on the boundary to be carried out. The following section cites evidence. They have seventeen different dwelling places, as cited when establishing the boundary (Sima-bandha). 'Bhikkhunis and others' means that all members of the Sangha have their own different dwelling places, hence the term 'and so on'. 'Separate boundary' refers to each having a place to live, not established through the performance of Karma. 'Separate offering' refers to the donor specifying whom to give to, not shared with other members of the Sangha. The next part initially marks the erroneous views of the past. The following section elucidates the correct meaning. However, there are many kinds of differences in the Dharma, such as the Pravāraṇā (invitation) ceremony for the Sangha, and the Pravāraṇā for Śrāmaṇeras (novice monks), which are relative in size. Entering a village at an improper time requires notifying the assembly.

尼白入寺則對比丘。五百問中開無本眾。或是不通心念之法。古有所據故許存之。別示別法中初科前示受持。當字去呼。皆言當者非正衣。故唯下出受法。受戒即十戒。無犯取行凈。次科初受缽及坐具法。三眾俱同。次明百一。若下三明說凈。道俗二主衣寶兩凈與僧無異。三中初明捨墮。若犯下次明上下諸篇。有覆須治者。謂行別住者。若波下三明犯重。懺法並同。唯罪為別。犯重唯擯。必無開悔。四中初正示。十下引證。四分遊行戒即尼戒也。次明眾法說戒。中初文為四。初明眾具。鳴下次明來集。囑授即說欲。至下三明出衆。又三。一起座。二禮眾。三受教敕豫合作預謂廁預也。鳴椎時即誦略教竟。重集聽後序。別行中初明集眾。注令檢校。恐有不集。故次明行事。云法同僧即唱白行水等。送簡入僧者。以財法依僧故也。三明說戒。沙彌戒經。亦云沙彌威儀戒本一卷。謂字寫誤。合作誦字。至下四明入僧。此下指前令看尋之。自見所以得聽前後二序者。由是部主所述非正戒本。故問律制比丘不得為沙彌說五篇名。而前序云四棄等。何以得聽。答通舉總名不示別相。但令預眾生彼忻慕故得聽也。自恣中通別同上。準如說戒。前既遣出至僧自恣訖。應須鳴鐘再集。兩通者犯相同僧故犯通。上得治下故舉通。別法中一切

同僧故不出之。第五略指中雖是下位。俱發塵沙與僧無別故。並指之。廣引中初科知慚愧。謂不作諸過。善住謂住于善處。師法中初總誡。當下次別示文示善惡。不出三業。無定亂言者。由亂言故。則無定也。凈不凈或約為僧作凈。或據自知持犯。二中多論唯明掘地開制。五分通示一切法制。四分略列犯相。余可準知故云例之。三中初明語師。若治下次示治相。若不下三制奉給。不應下四明同利。四分給房當量可否。斥謬中古謂下眾犯同五八。不繫篇聚故有此通。剩即多也。此下正斥人語。出於凡情。正教出于聖意故。須準教不可依人。◎

◎釋尼眾篇

題中上二字通收三位。別行如前釋。注中翻名總云阿摩尼。此雲母女。即佛呼姨母之稱故。云重尼也。敘意初科上三句。標廣女流。情著行相倍增故。同下示同別。初指同即上諸篇。今下正敘此篇。即披是教有所準故。不浮漫是行無所昧故。次科初徴以約類雖然據位則亂故。次引論釋。言不便者。男女相配涉譏疑故。大尼受戒中初文十二歲者。是師位故。僧則十歲。業疏云。所以加二歲者。顯其志弱。累年為德也。又女人多樂畜眾。由本習也。年年度人不能教授。多有違犯故。制乞法令眾量之。不乞受具犯墮受人依止。度餘二眾。並制乞法。不乞皆吉。比

丘通吉者制乞。同尼但除式又。違犯一等而無差降。其下指乞法。文見隨機羯磨及尼鈔。若下示制限。受戒標中非法濫相如下正受斥古是也。本法中初示前緣。八法者。一請師。二安置立處。三差威儀師。四出衆問難。五單白召入。六對眾乞戒。七戒師白和。八對眾問難文中但示一四兩種。律文請詞云愿阿姨為我作和尚等。故此釋之。十三難中若據尼女。號佛無信。本無破僧。然有伴助。亦須問之。十六遮于父母聽下。更問夫主。先問有無。無則不須。乃下次明正受。餘下指略隨機羯磨甚備。須者尋對。正受中初緣明是。中正教明制必往僧中。尼戒本云。若比丘尼與人授具足戒已(即本法也)。經宿方往僧中。與受具足戒者。波逸提。業疏問云。經宿失本法。不答不失法由舍故。不由隔日。若當日不去明日須舍故受新方得。斥非中二。初斥僧來尼寺。師資傳明判遣信明例。是非可見矣。次斥寺外結界。律無定決。不云成不故。以義通之。僧須得罪尼應得戒。釋難中初問。由製作本法已方往僧中。恐違此教。故問決之。答中了論既容互結。義通諸法故云理得。次問以受本法三位不收。故雙牒名體。問以決之。答中初答體。言戒緣者。是正受方便故。問既加羯磨。理必發體既不發體用受可為。問五。為十緣。十為具緣。五

【現代漢語翻譯】丘通吉者制乞（Qiu Tong Ji Zhe Zhi Qi）：指比丘尼請求受戒的儀式。同尼但除式又：與比丘尼相同，但要去除一些儀式。違犯一等而無差降：違犯的罪行等級相同，沒有差別降低。其下指乞法：下面指的是請求受戒的方法。文見隨機羯磨及尼鈔：相關內容見《隨機羯磨》和《尼鈔》。若下示制限：下面說明限制。受戒標中非法濫相如下正受斥古是也：受戒儀式中標明非法和濫用的情況，如下面正式受戒時斥責古代的做法。本法中初示前緣：本法中首先說明前因。八法者：八種方法是：一請師：一、請求戒師。二安置立處：二、安置設立處所。三差威儀師：三、派遣威儀師。四出衆問難：四、在眾人面前提問。五單白召入：五、單獨稟告后召入。六對眾乞戒：六、面對大眾請求受戒。七戒師白和：七、戒師稟告僧眾。八對眾問難：八、面對大眾提問。文中但示一四兩種：文中只說明瞭第一種和第四種。律文請詞云愿阿姨為我作和尚等：律文中的請求詞語說，『愿阿姨為我作和尚』等等。故此釋之：所以這樣解釋。十三難中若據尼女，號佛無信，本無破僧，然有伴助，亦須問之：十三種障礙中，如果是比丘尼，即使稱念佛號但沒有信心，本來沒有破壞僧團，但有同伴幫助，也必須詢問。十六遮于父母聽下，更問夫主，先問有無，無則不須：十六種遮止中，在父母允許下，還要詢問丈夫，先問有沒有丈夫，沒有則不需要。乃下次明正受：接下來說明正式受戒。餘下指略隨機羯磨甚備，須者尋對：其餘的可以參考《隨機羯磨》，非常詳細，需要的人可以查詢對照。正受中初緣明是：正式受戒中，首先說明因緣。中正教明制必往僧中：中間正式教導說明必須前往僧團。尼戒本云：若比丘尼與人授具足戒已(即本法也)，經宿方往僧中，與受具足戒者，波逸提：比丘尼戒本說，『如果比丘尼給人授具足戒后（就是本法），過了一夜才前往僧團，與受具足戒的人，犯波逸提罪』。業疏問云：經宿失本法，不答不失法由舍故，不由隔日：業疏問，『過了一夜就失去本法嗎？』回答說，『不是失去本法，而是因為捨棄的緣故，不是因為隔了一天』。若當日不去明日須舍故受新方得：如果當天不去，第二天必須捨棄原來的，重新受戒才能得到。斥非中二：斥責錯誤的做法有兩種：初斥僧來尼寺：首先斥責僧人來到比丘尼寺廟。師資傳明判遣信明例，是非可見矣：師資相傳，明確判斷派遣使者，明確了例子，是非就可以看出來了。次斥寺外結界：其次斥責在寺廟外結界。律無定決，不云成不故，以義通之：律中沒有明確決定，沒有說成不成立，所以用義理來貫通。僧須得罪尼應得戒：僧人應該得到罪過，比丘尼應該得到戒律。釋難中初問：由製作本法已方往僧中，恐違此教，故問決之：解釋疑問中，首先提問，『因為已經制作了本法才前往僧團，恐怕違背了這個教導』，所以提問來解決疑問。答中了論既容互結，義通諸法故云理得：回答中，《了論》既然允許互相結界，義理貫通各種方法，所以說在理上是可行的。次問以受本法三位不收，故雙牒名體問以決之：其次提問，『因為接受本法的三種地位不包括在內』，所以重複名稱和體性來提問以解決疑問。答中初答體，言戒緣者，是正受方便故：回答中，首先回答體性，說『戒的因緣，是正式受戒的方便』。問既加羯磨，理必發體既不發體用受可為：提問，『既然已經進行了羯磨，理應生起戒體，既然沒有生起戒體，用什麼來接受呢？』問五，為十緣，十：提問，『是五緣，還是十緣，十』

【English Translation】 Qiu Tong Ji Zhe Zhi Qi: Refers to the ceremony where a Bhikkhuni (a female monastic) requests ordination. Tong Ni Dan Chu Shi You: Similar to Bhikkhuni, but some rituals are removed. Wei Fan Yi Deng Er Wu Cha Jiang: Violations are of the same level, with no difference in reduction. Qi Xia Zhi Qi Fa: The following refers to the method of requesting ordination. Wen Jian Sui Ji Jie Mo Ji Ni Chao: Relevant content can be found in the 'Sui Ji Jie Mo' (Karma at Random Opportunities) and 'Ni Chao' (Bhikkhuni Notes). Ruo Xia Shi Zhi Xian Zhi: The following explains the restrictions. Shou Jie Biao Zhong Fei Fa Lan Xiang Ru Xia Zheng Shou Chi Gu Shi Ye: The ordination ceremony marks illegal and abusive situations, as in the formal ordination below, which criticizes ancient practices. Ben Fa Zhong Chu Shi Qian Yuan: In this method, the initial cause is explained first. Ba Fa Zhe: The eight methods are: Yi Qing Shi: 1. Requesting a preceptor. Er An Zhi Li Chu: 2. Arranging a place to stand. San Cha Wei Yi Shi: 3. Dispatching a teacher of deportment. Si Chu Zhong Wen Nan: 4. Asking questions in front of the assembly. Wu Dan Bai Zhao Ru: 5. Informing and summoning individually. Liu Dui Zhong Qi Jie: 6. Requesting ordination in front of the assembly. Qi Jie Shi Bai He: 7. The preceptor informs the Sangha. Ba Dui Zhong Wen Nan: 8. Asking questions in front of the assembly. Wen Zhong Dan Shi Yi Si Liang Zhong: The text only explains the first and fourth types. Lv Wen Qing Ci Yun Yuan Ayi Wei Wo Zuo He Shang Deng: The request in the Vinaya says, 'May the aunt be my Upadhyaya (preceptor),' etc. Gu Ci Shi Zhi: Therefore, it is explained this way. Shi San Nan Zhong Ruo Ju Ni Nu, Hao Fo Wu Xin, Ben Wu Po Seng, Ran You Ban Zhu, Yi Xu Wen Zhi: Among the thirteen obstacles, if it is a Bhikkhuni who chants the Buddha's name but has no faith, originally there is no breaking of the Sangha, but if there is assistance, it must also be asked. Shi Liu Zhe Yu Fu Mu Ting Xia, Geng Wen Fu Zhu, Xian Wen You Wu, Wu Ze Bu Xu: Among the sixteen prohibitions, after the parents' permission, the husband must also be asked. First ask if there is a husband, if not, it is not necessary. Nai Xia Ci Ming Zheng Shou: Next, the formal ordination is explained. Yu Xia Zhi Lue Sui Ji Jie Mo Shen Bei, Xu Zhe Xun Dui: The rest can be found in 'Sui Ji Jie Mo', which is very detailed. Those who need it can look it up. Zheng Shou Zhong Chu Yuan Ming Shi: In the formal ordination, the cause is explained first. Zhong Zheng Jiao Ming Zhi Bi Wang Seng Zhong: The middle part of the formal teaching explains that it is necessary to go to the Sangha. Ni Jie Ben Yun: Ruo Bi Qiu Ni Yu Ren Shou Ju Zu Jie Yi (Ji Ben Fa Ye), Jing Su Fang Wang Seng Zhong, Yu Shou Ju Zu Jie Zhe, Bo Yi Ti: The Bhikkhuni Vinaya says, 'If a Bhikkhuni gives full ordination to someone (which is this method), and only goes to the Sangha after one night, she commits a Pacittiya offense.' Ye Shu Wen Yun: Jing Su Shi Ben Fa, Bu Da Bu Shi Fa You She Gu, Bu You Ge Ri: The Karma Commentary asks, 'Is the original method lost after one night?' The answer is, 'The method is not lost, but it is because of abandonment, not because of the next day.' Ruo Dang Ri Bu Qu Ming Ri Xu She Gu Shou Xin Fang De: If you don't go on the same day, you must abandon the original one the next day and receive a new one to obtain it. Chi Fei Zhong Er: There are two types of criticism of incorrect practices: Chu Chi Seng Lai Ni Si: First, criticizing monks coming to Bhikkhuni temples. Shi Zi Chuan Ming Pan Qian Xin Ming Li, Shi Fei Ke Jian Yi: The transmission from teacher to student clearly judges the dispatch of messengers, clarifying the examples. Right and wrong can be seen. Ci Chi Si Wai Jie Jie: Second, criticizing the establishment of boundaries outside the temple. Lv Wu Ding Jue, Bu Yun Cheng Bu Gu, Yi Yi Tong Zhi: There is no definite decision in the Vinaya, it does not say whether it is established or not, so it is connected with reason. Seng Xu De Zui Ni Ying De Jie: Monks should receive offenses, and Bhikkhunis should receive precepts. Shi Nan Zhong Chu Wen: You Zhi Zuo Ben Fa Yi Fang Wang Seng Zhong, Kong Wei Ci Jiao, Gu Wen Jue Zhi: In explaining the difficulties, the first question is, 'Because the original method has already been made before going to the Sangha, I am afraid of violating this teaching,' so the question is asked to resolve the doubt. Da Zhong Liao Lun Ji Rong Hu Jie, Yi Tong Zhu Fa Gu Yun Li De: In the answer, 'Since the 'Liao Lun' (Complete Treatise) allows mutual establishment of boundaries, the meaning connects all methods, so it is said to be reasonable.' Ci Wen Yi Shou Ben Fa San Wei Bu Shou, Gu Shuang Die Ming Ti Wen Yi Jue Zhi: The second question is, 'Because the three positions of receiving the original method are not included,' so the name and nature are repeated to ask and resolve the doubt. Da Zhong Chu Da Ti, Yan Jie Yuan Zhe, Shi Zheng Shou Fang Bian Gu: In the answer, the nature is answered first, saying, 'The cause of the precepts is the convenience of formal ordination.' Wen Ji Jia Jie Mo, Li Bi Fa Ti Ji Bu Fa Ti Yong Shou Ke Wei: The question is, 'Since the Karma has been performed, the precept body should arise. Since the precept body does not arise, what is used to receive it?' Wen Wu, Wei Shi Yuan, Shi: The question is, 'Is it five conditions, or ten conditions, ten?'

。十。二戒各自有體。本法無體。其意云何。而下次答名。由未發戒體是下位。由加本法名同上位。以於三眾無所收故。第二斥非中初引古。若下今斥初引當宗。律本即尼犍度。乃至文云者。即說相中文。次引他部。僧祇八種受具。僧受名十眾。尼受名二十眾。名數既顯可驗昔非。次科五分人數事儀委悉宜應準行。小遠者若在露處。亦須尋內。第三斥非中初標古。然下正斥。初以理直破。一法謂尼受。白四本制同秉。一眾不成。結界本為攝人。秉法尼既同秉。無界則集人無準。法起無依。故云非界等。若下次約法皮質。次科自然集者。僧作法界尼望為自然故。唱相結者一依僧界。五百問中不得相。又以法故。本法置外者。據非別眾但名同上位。為防濫疑。縱在界中不妨僧法。三中初舉例以隨例受。明知須結。此下引古。初敘此土久行。然下引梵僧印可。奪猶斥也四中初明僧尼坐處。各結界內或就大界。或在戒場也。長鋪兩席謂同一行。僧上尼下。或約單排。或是叢坐。兩皆得也。中央空者。謂不相連。使尊卑無濫。或避譏也。申手及者。據露處為言。諸下次明安置尼處。事儀大同僧中。五中初明請師。此尼受法尼為和尚。尼中教授。及至僧中。唯須羯磨。故單請戒師耳。以下次指余法。第二懺初篇中同開學悔。二篇分

【現代漢語翻譯】現代漢語譯本十。二戒各自有體（十二條戒律各自有其本體）。本法無體（本法沒有本體）。其意云何（這是什麼意思）？而下次答名（下一次回答時要說明名稱）。由未發戒體是下位（因為還沒有生起戒體，所以是下位）。由加本法名同上位（因為加上本法的名稱，所以與上位相同）。以於三眾無所收故（因為不被比丘、比丘尼、沙彌三種僧團所攝）。第二斥非中初引古（第二部分駁斥錯誤觀點，首先引用古例）。若下今斥初引當宗（如果下面駁斥，首先引用本宗的觀點）。律本即尼犍度（律本就是尼犍度）。乃至文云者（乃至文中說）。即說相中文（就是《說相》中的文字）。次引他部（其次引用其他部的觀點）。僧祇八種受具（《僧祇律》中有八種受具足戒的方法）。僧受名十眾（比丘受戒稱為十眾）。尼受名二十眾（比丘尼受戒稱為二十眾）。名數既顯可驗昔非（名稱數量既然已經很明顯，就可以驗證過去的錯誤）。次科五分人數事儀委悉宜應準行（接下來詳細列出五分的人數、事儀，應該按照這些標準執行）。小遠者若在露處（稍微遠一點的，如果在露天的地方）。亦須尋內（也必須尋找室內）。第三斥非中初標古（第三部分駁斥錯誤觀點，首先標出古例）。然下正斥（然後正式駁斥）。初以理直破（首先用道理直接駁斥）。一法謂尼受（一種說法是比丘尼受戒）。白四本制同秉（白四羯磨的根本制度相同）。一眾不成（一個僧團不能成立）。結界本為攝人（結界的根本目的是爲了攝受人）。秉法尼既同秉（比丘尼既然共同秉持戒法）。無界則集人無準（沒有結界，那麼聚集人就沒有標準）。法起無依（戒法生起就沒有依據）。故云非界等（所以說不是結界等等）。若下次約法皮質（如果下面談論戒法的表皮和實質）。次科自然集者（接下來討論自然聚集的情況）。僧作法界尼望為自然故（比丘結界，比丘尼希望成為自然）。唱相結者一依僧界（唱相結界完全依靠比丘的結界）。五百問中不得相（《五百問》中不允許互相幫助）。又以法故（又因為戒法的緣故）。本法置外者（本法放在外面）。據非別眾但名同上位（根據不是別眾，只是名稱與上位相同）。為防濫疑（爲了防止濫用和懷疑）。縱在界中不妨僧法（即使在結界中也不妨礙比丘的戒法）。三中初舉例以隨例受（第三部分首先舉例，按照例子受戒）。明知須結（明確知道必須結界）。此下引古（下面引用古例）。初敘此土久行（首先敘述此地長期實行的做法）。然下引梵僧印可（然後引用梵僧的認可）。奪猶斥也（奪就是駁斥）。四中初明僧尼坐處（第四部分首先說明比丘和比丘尼的座位）。各結界內或就大界（各自在結界內，或者在大結界內）。或在戒場也（或者在戒場中）。長鋪兩席謂同一行（長鋪兩張蓆子，表示同一行）。僧上尼下（比丘在上，比丘尼在下）。或約單排（或者按照單排）。或是叢坐（或者是叢坐）。兩皆得也（兩種都可以）。中央空者（中央空著）。謂不相連（表示不相連線）。使尊卑無濫（使尊卑沒有混淆）。或避譏也（或者爲了避免譏諷）。申手及者（伸手能夠到的）。據露處為言（根據露天的情況來說）。諸下次明安置尼處（接下來說明安置比丘尼的地方）。事儀大同僧中（事儀與比丘中大致相同）。五中初明請師（第五部分首先說明請師）。此尼受法尼為和尚（這裡比丘尼受戒，比丘尼為和尚）。尼中教授（比丘尼中教授）。及至僧中（以及到比丘中）。唯須羯磨（只需要羯磨）。故單請戒師耳（所以只請戒師）。以下次指余法（以下依次指出其他戒法）。第二懺初篇中同開學悔（第二部分懺悔，在初篇中共同開示學習和懺悔）。二篇分（二篇分開）。

【English Translation】 English version The twelve precepts each have their own substance (each of the twelve precepts has its own entity). The original Dharma has no substance (the original Dharma has no entity). What does this mean? And the next answer names (the next time you answer, you must state the name). Because the precept body has not yet arisen, it is in a lower position (because the precept body has not yet arisen, it is in a lower position). Because the name of the original Dharma is added, it is the same as the upper position (because the name of the original Dharma is added, it is the same as the upper position). Because it is not included in the three assemblies (because it is not included in the three assemblies of Bhikkhus, Bhikkhunis, and Samaneras). The second refutation of the non-middle first cites the ancient (the second part refutes the wrong views, first citing the ancient examples). If the following now refutes the first citation of the current sect (if the following refutes, first cite the views of this sect). The Vinaya is the Nigandha (the Vinaya is the Nigandha). Even the text says (even the text says). That is, the text in 'Saying the Characteristics' (that is, the text in 'Saying the Characteristics'). Secondly, cite other parts (secondly, cite the views of other parts). Sangha has eight kinds of ordination (the 'Sangha Vinaya' has eight kinds of full ordination methods). The Sangha is called the Ten Assemblies (the Bhikkhu ordination is called the Ten Assemblies). The Bhikkhuni is called the Twenty Assemblies (the Bhikkhuni ordination is called the Twenty Assemblies). Since the number of names is obvious, it can be verified that the past is wrong (since the number of names is obvious, it can be verified that the past is wrong). The next section of the five-part number of people and rituals should be followed in detail (the next section lists in detail the number of people and rituals in five parts, and these standards should be followed). If it is a little far away, if it is in the open (if it is a little far away, if it is in the open). You must also look inside (you must also look for an indoor place). The third refutation of the non-middle first marks the ancient (the third part refutes the wrong views, first marking the ancient examples). Then the following is a formal refutation (then the following is a formal refutation). First, break it with reason (first, refute it directly with reason). One Dharma refers to Bhikkhuni ordination (one saying is that Bhikkhunis receive ordination). The white four fundamental systems are the same (the fundamental system of the white four karmas is the same). One Sangha cannot be established (one Sangha cannot be established). The boundary is originally for gathering people (the fundamental purpose of establishing a boundary is to gather people). Since the Bhikkhunis jointly uphold the Dharma (since the Bhikkhunis jointly uphold the Dharma). Without a boundary, there is no standard for gathering people (without a boundary, there is no standard for gathering people). The Dharma arises without reliance (the Dharma arises without reliance). Therefore, it is said that it is not a boundary, etc. (therefore, it is said that it is not a boundary, etc.). If the next time is about the skin and quality of the Dharma (if the next time is about the skin and quality of the Dharma). The next section is about natural gatherings (the next section discusses natural gatherings). The Sangha makes the Dharma boundary, and the Bhikkhunis hope to be natural (the Sangha makes the Dharma boundary, and the Bhikkhunis hope to be natural). Those who chant the characteristics and establish the boundary rely entirely on the Sangha's boundary (those who chant the characteristics and establish the boundary rely entirely on the Sangha's boundary). In the five hundred questions, there is no mutual assistance (in the 'Five Hundred Questions', there is no mutual assistance). Also because of the Dharma (also because of the Dharma). Those who place the original Dharma outside (those who place the original Dharma outside). According to the fact that it is not a separate assembly, but the name is the same as the upper position (according to the fact that it is not a separate assembly, but the name is the same as the upper position). To prevent abuse and suspicion (to prevent abuse and suspicion). Even if it is in the boundary, it does not hinder the Sangha's Dharma (even if it is in the boundary, it does not hinder the Sangha's Dharma). In the third part, the first example is given to follow the example of receiving (in the third part, the first example is given to follow the example of receiving). It is clear that a boundary must be established (it is clear that a boundary must be established). The following cites the ancient examples (the following cites the ancient examples). First, describe the long-term practice in this land (first, describe the long-term practice in this land). Then, cite the approval of the Brahma Sangha (then, cite the approval of the Brahma Sangha). To seize is to refute (to seize is to refute). In the fourth part, the first explanation is about the seats of the Sangha and Bhikkhunis (in the fourth part, the first explanation is about the seats of the Sangha and Bhikkhunis). Each is within the boundary or in the great boundary (each is within the boundary or in the great boundary). Or in the ordination field (or in the ordination field). Laying two long mats means the same row (laying two long mats means the same row). The Sangha is above and the Bhikkhunis are below (the Sangha is above and the Bhikkhunis are below). Or arrange in a single row (or arrange in a single row). Or sit in a group (or sit in a group). Both are acceptable (both are acceptable). The center is empty (the center is empty). It means that they are not connected (it means that they are not connected). So that there is no confusion between the honorable and the humble (so that there is no confusion between the honorable and the humble). Or to avoid ridicule (or to avoid ridicule). Those who can reach out their hands (those who can reach out their hands). According to the open-air situation (according to the open-air situation). The next time, explain where to place the Bhikkhunis (the next time, explain where to place the Bhikkhunis). The rituals are largely the same as in the Sangha (the rituals are largely the same as in the Sangha). In the fifth part, the first explanation is about inviting a teacher (in the fifth part, the first explanation is about inviting a teacher). Here, the Bhikkhuni who receives the Dharma is the Upadhyaya (here, the Bhikkhuni who receives the Dharma is the Upadhyaya). Teaching among the Bhikkhunis (teaching among the Bhikkhunis). And to the Sangha (and to the Sangha). Only Karma is needed (only Karma is needed). Therefore, only the precept teacher is invited (therefore, only the precept teacher is invited). The following successively points out other Dharma (the following successively points out other Dharma). In the second part, the first chapter is the same in opening up learning and repentance (in the second part, the first chapter is the same in opening up learning and repentance). The two chapters are divided (the two chapters are divided).

三。初標異僧具三法。尼除覆藏故云全無。僧但六夜。尼須半月故。云改僧制限。出罪無別故所不云。以下明二眾所以。女弱謂無志。情多謂易犯。初受亦在二部僧中。故云受隨皆爾。問夷蘭等罪。何但一眾。答所以可知。但下示略意。知犯不悔。此即愚人不稟教也。縱懺難集。此謂智人不遇緣也。偷蘭已下並對本眾故。云自結。結謂加法。名異法同。不復更出也。第三引緣中善見盡往即是初制。次後兩開併爲止絕世譏以法兼濟。故四分難陀教尼至日暮。尼在祇桓城塹中止宿。為俗譏訶(西土僧居蘭若。尼止城中。因往僧寺。至暮還城。城門已閉。因宿塹中)。故知初開尼往僧寺。但不如論次第顯著。故云無文意同。二中初指差法文見尼鈔。四分下次明往寺請法。尼不獨行。故須差伴。但須口差。非正人故。所囑人即比丘中受囑者。當下令擇所囑有三。主人非客。無病須健。有智非愚。明下教知取問。次科初明預擬。彼下次正受囑。一人為伴。為深防故。答詞有三。初即許可。然下審彼所欲。又下囑令來問。進不即有無也。三中自無事者。事即是過。僧入尼寺。尼須量僧。故云亦爾。四中僧問答已者。應至誰遣比丘尼來請教誡。受囑者起至上座前白雲。大德僧聽某寺尼眾。半月半月禮僧足。求請教誡尼人等。五中初示

儀指如前者。即于房外坐床求伴等。次誡敕后尼頂受。六中初文前集尼眾。使下次傳教誡。諸下尼眾受教。禮唱作禮唱三歸等。后指所出。四分闕文。問中以欲應羯磨。既不秉結。不當取欲。故問決之。答中初明制集同僧事。故準下引證。教授之法制該大眾故曰義通。乃下指例事見次門。雜相中四分開略。前明僧緣有四。隨一即開。別眾謂難集。不和謂斗諍。后明尼緣。同僧亦許僧祇與欲即來求教誡人也。十誦敷床前文據此。四中廣德謂教授人。須具十德。如自恣篇引。本疏應是首師律疏。僧中教授尼中使尼。並是所為故。各滿五方成廣去。二十歲十德之一也。第四初科三種安居作法等並同。次利制犯中八敬所制依僧安居。不依犯墮文出提篇。次文不肯請僧。不受夏請彌彰制急。三中善見初示分齊。半由旬即二十里。一下顯相依。請法謂夏初已來咨求教誨。說證即自恣。若下明緣開。初明比丘有緣不至。若初下次明比丘結竟潛去。開制可見。僧祇一比丘者。不必眾故。三由旬通結。謂結為一界。尼界本制二里有難同僧。彼云若安居中比丘。若死若罷道若余處去。尼不得去。三由旬有僧伽藍。應通結界。半月應往問布薩使來去無障不破安居。五中行事有三。初明差人。往下次明陳請。尼自直往僧中請之。不同說戒須憑他

【現代漢語翻譯】現代漢語譯本『儀指如前者』，指的是像之前一樣。即在房外坐床，尋求同伴等。接下來告誡後來的比丘尼，讓她們頂戴受持。『六中初文前集尼眾』，是指先召集比丘尼眾，讓她們下次傳授教誡。『諸下尼眾受教』，是指下面的比丘尼接受教導，禮拜，唱唸作禮，唱三歸依等。『后指所出』，指的是後面指出的內容。《四分律》中缺少這段文字。『問中以欲應羯磨』，因為想要應和羯磨（Karma，業），既然沒有秉持戒律，不應當接受請求，所以提問來決斷。『答中初明制集同僧事』，回答中首先說明制定集合僧眾的事情，所以依據下面的引證。教授的方法制定涵蓋大眾，所以說『義通』。『乃下指例事見次門』，指的是下面的例子可以在後面的章節中看到。『雜相中四分開略』，在雜相中，《四分律》分開簡略地說明。前面說明僧眾的因緣有四種，隨一即可開啟。『別眾』指的是難以聚集，『不和』指的是爭鬥。後面說明比丘尼的因緣，和僧眾一樣，允許僧祇（Sangha，僧團）給予許可，即前來請求教誡的人。『十誦敷床前文據此』，根據《十誦律》中鋪設床座的前文。『四中廣德謂教授人』，在《四分律》中，廣德指的是教授的人，需要具備十種德行，如《自恣篇》所引。『本疏應是首師律疏』，原本的疏文應該是首師的律疏。『僧中教授尼中使尼』，僧眾中教授，比丘尼中派遣比丘尼，都是爲了這個目的。『各滿五方成廣去』，各自滿足五個方位，才能成就廣大的事業。『二十歲十德之一也』，二十歲是十種德行之一。第四部分，第一科，三種安居作法等都相同。接下來，『利制犯中八敬所制依僧安居』，在利益和制止違犯中，八敬法所制定的，是依靠僧眾安居。『不依犯墮文出提篇』，不依靠僧眾安居，就觸犯了墮罪，出自《提篇》。接下來這段文字，『不肯請僧，不受夏請彌彰制急』，如果不肯邀請僧眾，不接受夏季的邀請，更加彰顯了戒律的緊迫性。第三部分，『善見初示分齊』，《善見律》首先展示了分界，『半由旬即二十里』，半由旬就是二十里。『一下顯相依』，下面顯示了互相依靠。『請法謂夏初已來咨求教誨』，請法指的是從夏季開始以來，諮詢尋求教誨。『說證即自恣』，說出證明就是自恣（Pravāraṇa，解夏）。『若下明緣開』，下面說明因緣開啟。首先說明比丘有因緣不能到達。『若初下次明比丘結竟潛去』，如果一開始，下面說明比丘在結界完畢后偷偷離開，開啟和禁止的情況可以見到。『僧祇一比丘者，不必眾故』，《僧祇律》中，一個比丘，不必是大眾。『三由旬通結』，三由旬可以共同結界。『謂結為一界』，指的是結界成為一個區域。『尼界本制二里有難同僧』，比丘尼的結界原本制定為二里，有困難時可以和僧眾一樣。『彼云若安居中比丘，若死若罷道若余處去，尼不得去』，那裡說如果安居期間比丘死亡，或者放棄修行，或者去其他地方，比丘尼不得離開。『三由旬有僧伽藍，應通結界』，三由旬內有僧伽藍（Saṃghārāma，僧院），應該共同結界。『半月應往問布薩使來去無障不破安居』，每半個月應該前往詢問布薩（Poṣadha，齋戒）的情況，使者來去沒有障礙，不破壞安居。第五部分，行事有三種。首先說明派遣人員。『往下次明陳請』，前往後說明陳述請求。『尼自直往僧中請之，不同說戒須憑他』，比丘尼自己直接前往僧眾中請求，不同於說戒需要依靠他人。

【English Translation】 English version 'Yi zhi ru qian zhe' refers to being like before. That is, sitting on a bed outside the room, seeking companions, etc. Next, the later Bhikkhunis are admonished to accept and uphold. 'Liu zhong chu wen qian ji ni zhong' refers to first gathering the Bhikkhuni Sangha to have them transmit the teachings next time. 'Zhu xia ni zhong shou jiao' refers to the Bhikkhunis below receiving teachings, bowing, chanting the Three Refuges, etc. 'Hou zhi suo chu' refers to the content pointed out later. This section is missing in the 《Si Fen Lu》 (Dharmaguptaka Vinaya). 'Wen zhong yi yu ying jiemo' is because wanting to respond to Karma, since not upholding the precepts, one should not accept the request, so ask to decide. 'Da zhong chu ming zhi ji tong seng shi' in the answer, it first explains the matter of formulating the gathering of the Sangha, so it is based on the following citation. The method of teaching is formulated to cover the masses, so it is said 'yi tong'. 'Nai xia zhi li shi jian ci men' refers to the following examples that can be seen in the later chapters. 'Za xiang zhong si fen kai lue', in the miscellaneous aspects, the 《Si Fen Lu》 explains separately and briefly. The previous explanation states that there are four causes for the Sangha, and any one of them can be opened. 'Bie zhong' refers to being difficult to gather, 'bu he' refers to fighting. The following explains the causes for Bhikkhunis, which are the same as for the Sangha, allowing the Sangha to give permission, that is, the person who comes to request teachings. 'Shi song fu chuang qian wen ju ci' is based on the previous text of laying out the bed in the 《Shi Song Lu》 (Sarvāstivāda Vinaya). 'Si zhong guang de wei jiao shou ren', in the 《Si Fen Lu》, Guang De refers to the person who teaches, who needs to have ten virtues, as cited in the 《Zi Zi Pian》 (Pravāraṇa section). 'Ben shu ying shi shou shi lu shu', the original commentary should be the commentary on the Vinaya by Shou Shi. 'Seng zhong jiao shou ni zhong shi ni', teaching in the Sangha and sending Bhikkhunis in the Bhikkhuni Sangha are both for this purpose. 'Ge man wu fang cheng guang qu', each fulfilling the five directions can achieve great undertakings. 'Er shi sui shi de zhi yi ye', twenty years old is one of the ten virtues. In the fourth part, the first section, the three kinds of Anju (Varṣa, Rainy Season Retreat) practices are the same. Next, 'li zhi fan zhong ba jing suo zhi yi seng anju', in the benefits and prohibitions, the eight respectful rules stipulate that one should rely on the Sangha for Anju. 'Bu yi fan duo wen chu ti pian', not relying on the Sangha for Anju violates the Patayantika offense, which comes from the 《Ti Pian》. The next passage, 'bu ken qing seng, bu shou xia qing mi zhang zhi ji', if one is unwilling to invite the Sangha and does not accept the summer invitation, it further highlights the urgency of the precepts. In the third part, 'shan jian chu shi fen qi', the 《Shan Jian Lu》 (Samantapāsādikā) first shows the boundaries, 'ban you xun ji er shi li', half a Yojana is twenty Li. 'Yi xia xian xiang yi', the following shows mutual reliance. 'Qing fa wei xia chu yi lai zi qiu jiao hui', asking for the Dharma refers to consulting and seeking teachings since the beginning of summer. 'Shuo zheng ji zi zi', speaking out the proof is Pravāraṇa. 'Ruo xia ming yuan kai', the following explains the opening of the causes. First, it explains that Bhikkhus have causes that prevent them from arriving. 'Ruo chu xia ci ming bi qiu jie jing qian qu', if at the beginning, the following explains that Bhikkhus secretly leave after the boundary is concluded, and the opening and prohibition can be seen. 'Seng qi yi bi qiu zhe, bu bi zhong gu', in the 《Seng Qi Lu》 (Saṃghika Vinaya), one Bhikkhu does not necessarily need to be the masses. 'San you xun tong jie', three Yojanas can be jointly bounded. 'Wei jie wei yi jie', refers to bounding into one area. 'Ni jie ben zhi er li you nan tong seng', the Bhikkhuni boundary was originally set at two Li, and in case of difficulty, it can be the same as the Sangha. 'Bi yun ruo anju zhong bi qiu, ruo si ruo ba dao ruo yu chu qu, ni bu de qu', it says that if a Bhikkhu dies during Anju, or gives up practice, or goes to another place, the Bhikkhuni must not leave. 'San you xun you seng jialan, ying tong jie jie', within three Yojanas there is a Saṃghārāma, and the boundary should be jointly concluded. 'Ban yue ying wang wen busa shi lai qu wu zhang bu po anju', every half month one should go to inquire about the Poṣadha, and the messenger should come and go without obstacles, without breaking the Anju. In the fifth part, there are three kinds of actions. First, it explains sending personnel. 'Wang xia ci ming chen qing', after going, it explains stating the request. 'Ni zi zhi wang seng zhong qing zhi, bu tong shuo jie xu ping ta', the Bhikkhuni herself goes directly to the Sangha to request, unlike reciting the precepts, which requires relying on others.

請隔日取問。注僧中下上座誡敕文。指上篇不復煩引。彼下使尼傳教。次科初明日別此制相依。從僧請說使還自恣。理須隔日。必是近處同日何妨。若下次明開略亦同說戒。十誦明選使尼剿鋤交反。剿了謂緊捷幹濟簡遲怠者。知法簡愚昧者。三中受說安恣並制依僧。故通問之。總申教意。答中經明女性。且示五相。惑色謂著顏色。益壽為欲壽長。畜弟子即好多眷屬。不學問即懈怠。知須臾事謂短識見。賦性既爾。自無志節。義必從師。教意可見。此據大約未必皆然。六中此門理合廣釋尼戒。但與僧同者釋相具分。余有不同。略提時要令僧通解。教授尼徒。自余微細具在尼鈔。八重中初文前四即淫盜殺妄。犯緣犯相一切同僧。不須復出。異中尼戒罕聞。恐人不曉具列緣本。照對文相。五摩觸戒(佛在舍衛有長者。與偷罹難陀尼。互相系意。長者設食。諸尼盡往唯偷羅。不往長者至寺。摩觸嗚之。守房小沙彌尼白大尼。大尼白佛故制)。若比丘尼染污心。共染污心男子。從腋已下膝已上(簡余輕境犯輕)。身相觸若捉若摩(摩身前後)。若牽(牽前)若推(推後)。若上摩(從下至上)若下摩(從上至下)。若舉(抱舉)若下(抱下)。若捉(捉前後及脾乳)若捺(同上已上十相)。是比丘尼波羅夷不共住。列緣中第四。

【現代漢語翻譯】現代漢語譯本請隔一天再來詢問。這裡註釋的是僧團中對資歷較深的出家人的告誡文。之前已經引用過上文，這裡不再贅述。下文說的是派遣比丘尼去傳教。接下來的一段說明天要特別制定相互遵守的規定。從僧團請求說法后，派遣的比丘尼回來后要進行自恣（varana，僧團成員在雨季安居結束時互相檢舉過失）。按理說需要隔一天。如果是近處，同一天也沒什麼妨礙。如果下文說明可以稍微簡化，那麼說戒（pratimoksha，戒律）也可以簡化。《十誦律》（Sarvastivada Vinaya）中說明要挑選派遣的比丘尼，要像鋤草一樣，把不好的東西除去。這裡說的『剿』，指的是精明幹練，而不是遲緩懈怠的人。要挑選懂法的，而不是愚昧的人。三次受戒、說法、安居自恣都要依照僧團的規定。所以要互相詢問。總的來說明教導的意義。回答中，經文闡明了女性的特點，並且列舉了五種表現：迷戀美色，想要長壽，收養弟子導致眷屬過多，不學習導致懈怠，只知道眼前的事情，見識短淺。因為天性如此，所以沒有志向和節操，必定要聽從師父的教導。教導的意義就在於此。這裡說的是大概的情況，未必所有人都這樣。第六條中，這一部分理應廣泛解釋比丘尼的戒律。但是和比丘相同的戒律，已經詳細解釋過了。其餘不同的地方，簡單提一下要點，讓比丘能夠理解，從而教導比丘尼。其餘細微的地方，都在《尼鈔》（Bhiksuni Pratimoksha，比丘尼戒本的註釋）中。第八條重戒中，前四條是淫、盜、殺、妄，觸犯的因緣和表現都和比丘相同，不需要重複說明。不同之處在於，比丘尼的戒律很少被提及，恐怕人們不瞭解，所以詳細列出因緣和根本，對照經文。第五條是摩觸戒（事情的起因是，佛陀在舍衛城的時候，有一位長者和偷罹難陀尼（Thullananda，比丘尼的名字）互相愛慕。長者設齋供養，所有的比丘尼都去了，只有偷罹難陀尼沒去。長者來到寺廟，摩觸並親吻了她。守房的小沙彌尼告訴了大比丘尼，大比丘尼告訴了佛陀，所以佛陀制定了這條戒律）。如果比丘尼以染污心，和有染污心的男子，從腋下到膝蓋以上（排除其他輕微的情況），身體互相接觸，或者觸控，或者摩擦（摩擦身體的前後），或者拉（拉前面），或者推（推後面），或者從下往上摩擦，或者從上往下摩擦，或者抱起，或者放下，或者抓（抓前後以及脾乳），或者按壓（和上面十種情況一樣）。這位比丘尼就犯了波羅夷（Parajika，斷頭罪），不得共住。列出的因緣中，這是第四條。

【English Translation】 English version Please ask again after a day. This annotates the admonitory text for senior monastics in the Sangha. The previous text has already been cited, so it will not be repeated here. The following text refers to sending Bhikkhunis (Buddhist nuns) to teach. The next section explains that special regulations to be mutually observed will be established tomorrow. After requesting Dharma from the Sangha, the dispatched Bhikkhunis must perform the Varana (a ceremony where Sangha members confess their faults at the end of the rainy season retreat) upon their return. Logically, it should be done every other day. If it is nearby, there is no harm in doing it on the same day. If the following text explains that it can be slightly simplified, then the Pratimoksha (code of monastic rules) can also be simplified. The Sarvastivada Vinaya states that the dispatched Bhikkhunis should be selected like weeding, removing the bad elements. The term '剿' (chao) here refers to being astute and capable, not slow and lazy. Those who understand the Dharma should be selected, not those who are ignorant. The three ordinations, Dharma talks, and the Varana ceremony should all follow the Sangha's regulations. Therefore, they should inquire with each other. In general, explain the meaning of the teachings. In the answer, the sutra clarifies the characteristics of women and lists five manifestations: being infatuated with beauty, wanting longevity, having many disciples leading to excessive dependents, being lazy due to not studying, and only knowing about immediate matters with short-sightedness. Because their nature is like this, they have no ambition or integrity and must listen to the teacher's instructions. The meaning of the teachings lies in this. This refers to the general situation, and it is not necessarily the case for everyone. In the sixth section, this part should extensively explain the Bhikkhuni's precepts. However, the precepts that are the same as the Bhikkhus (Buddhist monks) have already been explained in detail. For the remaining differences, briefly mention the key points so that the Bhikkhus can understand and teach the Bhikkhunis. The remaining subtle details are in the Bhiksuni Pratimoksha (commentary on the Bhikkhuni precepts). In the eighth major offense, the first four are sexual intercourse, stealing, killing, and lying. The causes and manifestations of the offenses are the same as for the Bhikkhus and do not need to be repeated. The difference is that the Bhikkhuni's precepts are rarely mentioned, and people may not understand them, so the causes and roots are listed in detail, comparing them with the sutra text. The fifth is the touching precept (the origin of the matter is that when the Buddha was in Sravasti, an elder and Thullananda (name of a Bhikkhuni) were in love with each other. The elder set up a feast, and all the Bhikkhunis went, except for Thullananda. The elder came to the temple, touched and kissed her. The novice Bhikkhuni guarding the room told the senior Bhikkhuni, and the senior Bhikkhuni told the Buddha, so the Buddha established this precept). If a Bhikkhuni, with a defiled mind, and a man with a defiled mind, touch each other's bodies from below the armpits to above the knees (excluding other minor situations), or touch, or rub (rubbing the front and back of the body), or pull (pulling the front), or push (pushing the back), or rub from bottom to top, or rub from top to bottom, or lift up, or put down, or grab (grabbing the front and back as well as the breasts), or press down (the same as the above ten situations). This Bhikkhuni has committed Parajika (defeat), and cannot live together. Among the listed causes, this is the fourth.

約男女身份輕重境。俱互四句俱輕得蘭。故云犯輕罪。餘三皆重。業理應殊。五中結犯二俱無衣。一有一無。並蘭俱有。但吉染情漸輕教亦隨降。犯中初科僧尼四異。並僧通。尼局。一死活異僧通四境覺。及不覺新死少壞。引律證者。即前戒本既標污心。明須活境。二大小異。三身份異。四心境異。下引僧祇。善見別證第三。隨處得罪此約尼犯。分境重。輕若論比丘一向成重。不犯中初指本宗。律云。若有取與及解救等。觸一切無慾心不犯。次引他部。初是想差。若下即急難。一切無著顯上開意。非無吉者制非儀故。六八事成重戒(佛在舍衛長者與偷罹難陀尼。繫心受長者捉手等。尼白佛因制)。若比丘尼染污心。知男子染污心。受捉手(一手尼腕)。捉衣(二身上衣)。入屏處(三)。共立(四)。共語(五)。共行(六上四並取難伴見聞處)。身相倚(七身得相及處)。共期(八得共行淫處)。是比丘尼波羅夷不共住列緣。第四此戒必須八事滿足方犯。懺則不成。釋八事中初文對前戒本可解。料簡有三。一男八男謂人同異。一時八年明時遠近。無次第者犯通前後。不犯中初開屏處。下下簡后戒。即單提中第八十六戒律。因六群尼與男子入闇室故制。若比丘尼與男子共入闇室中者波逸提。彼從譏過不約染心故也。七

覆藏他重罪戒(佛在舍衛偷罹難陀尼妹名坻舍偷羅。知彼犯夷恐得惡名道默然不言。后坻合休道方言白佛。因制坻音遲)。若比丘尼知比丘尼(決了彼犯)。犯波羅夷不自發露。不語眾人(一二三人)。不白大眾(四人若過)。若於異時。彼比丘尼或命過。或眾中舉(為僧擯舉)。或休道。或入外道眾後作是言。我先知有如是非(於八夷中隨有所犯)。是比丘尼波羅夷。不共住犯緣中覆重方犯。覆餘罪蘭覆比丘。提覆下眾吉。犯中初科前引文示。指懺罪中即中卷懺篇明十種緣。皆不成覆。十誦被舉是法隔。狂亂即非心。僧祇難緣開不成覆。舍心相應謂捨棄。不說之心。準下次以義詳。初示合開。無記謂睡眠遺忘等。后明成犯須不善心。次科簡所對人有四別。非清凈者。初簡有犯不懺也。先知不肯者。次簡覆藏不說也。二俱有過彼此皆成覆故。向犯者懺有誠例故。識人名等者。三簡如實不妄。此通能所也。若前下明一說。若彼下明非覆。十誦不得比丘者。四簡異眾。僧尼位別不得對首。唯聽不識咨請犯相耳。三中乃至略食後知初夜說。初夜知中后說等。委如釋相解。不犯中有四。初是無心。下三並非意。八隨順被舉比丘戒大略同僧中故此不出。僧直犯提。尼須三諫不捨。方結重夷。已上八重前四根本。后四枝條女情。偏

【現代漢語翻譯】現代漢語譯本覆藏他重罪戒（佛在舍衛城的偷罹難陀尼的妹妹名叫坻舍偷羅。佛知道她犯了波羅夷罪，但恐怕她因此得到惡名，所以保持沉默沒有說出來。後來坻舍偷羅還俗了，才把這件事告訴佛陀。因此佛制定了這條戒律，坻音同遲）。如果比丘尼知道其他比丘尼（確定她犯了罪）犯了波羅夷罪，卻不自己坦白，也不告訴其他人（一兩個人），也不告訴僧團（四個人或更多），如果在以後，那個比丘尼或者去世了，或者被僧團驅逐（被僧團擯斥），或者還俗了，或者加入了外道，然後才說：『我先前就知道有這樣的罪行（在八種波羅夷罪中隨便犯了一種）。』這個比丘尼就犯了波羅夷罪，不得與僧團共住。在犯戒的因緣中，隱瞞重罪才構成犯罪。隱瞞其他罪則犯蘭罪。隱瞞比丘的罪，犯提罪。隱瞞下位比丘尼的罪，犯吉罪。在犯戒的因緣中，第一科先引用經文來顯示。指懺罪之中，即中卷懺篇中說明的十種因緣，都不構成隱瞞。十誦律中，被舉罪是法隔。狂亂就不是有心。僧祇律中，有困難的因緣可以開許，不構成隱瞞。舍心相應是指捨棄，不說的心。參照下文詳細解釋。首先顯示可以開許的情況。無記是指睡眠、遺忘等。後面說明構成犯罪必須是不善心。下一科簡別所面對的人有四種區別。非清凈者，首先簡別有犯戒而不懺悔的人。先前知道卻不肯說的人，其次簡別隱瞞不說的人。這兩種情況都有過錯，彼此都構成隱瞞。向犯戒者懺悔，有誠懇的例子。認識人的名字等，第三簡別如實不妄。這包括能犯者和所犯者。如果前面或下面說明一次。如果他說明不是隱瞞。十誦律中不得比丘，第四簡別不同僧團。僧和尼的地位不同，不得互相懺悔。只允許不認識的人諮詢犯戒的情況。三中乃至省略了吃飯後知道，初夜說。初夜知道，中夜后說等，詳細情況如釋相解。不犯的情況有四種。第一種是無心。下面三種並非故意。八隨順被舉比丘戒大略與僧中相同，因此這裡不列出。僧直接犯提罪。尼需要三次勸諫不捨棄，才構成重夷罪。以上八重罪，前四種是根本，后四種是枝條，是女性的情感偏頗所致。

【English Translation】 English version The Grave Offense of Concealing Another's Serious Transgression (The Buddha was in Shravasti. Tula-nanda's sister was named Chisha Tula. Knowing that she had committed a Parajika offense, but fearing she would get a bad name, the Buddha remained silent and did not speak. Later, Chisha Tula renounced the monastic life and then told the Buddha about it. Therefore, the Buddha established this precept, 'Chi' sounds like 'late'). If a Bhikkhuni knows that another Bhikkhuni (is certain that she) has committed a Parajika offense, but does not confess it herself, nor tells others (one or two people), nor tells the Sangha (four or more people), if later, that Bhikkhuni either dies, or is expelled by the Sangha (censured by the Sangha), or renounces the monastic life, or joins a heretical sect, and then says: 'I knew earlier that there was such an offense (committed any of the eight Parajika offenses).' This Bhikkhuni has committed a Parajika offense and cannot live with the Sangha. In the circumstances of committing an offense, concealing a serious offense constitutes a crime. Concealing other offenses constitutes a Thullaccaya offense. Concealing a Bhikkhu's offense constitutes a Thullaccaya offense. Concealing the offense of a lower-ranking Bhikkhuni constitutes a Dukkata offense. In the circumstances of committing an offense, the first section first quotes the scriptures to show. Refers to the confession of sins, that is, the ten kinds of circumstances explained in the middle volume of the confession chapter, which do not constitute concealment. In the Ten Recitations Vinaya, being accused is a legal separation. Madness is not intentional. In the Sanghika Vinaya, difficult circumstances can be allowed, which do not constitute concealment. Abandoning the mind corresponds to abandoning, the mind of not speaking. Refer to the following text for detailed explanation. First, it shows the situation that can be allowed. Amnesia refers to sleep, forgetfulness, etc. The following explains that committing an offense must be with an unwholesome mind. The next section distinguishes the four differences of the person being faced. Those who are not pure, first distinguish those who have committed an offense and do not repent. Those who knew earlier but refused to speak, secondly distinguish those who concealed and did not speak. Both of these situations have faults, and both constitute concealment. Confessing to the offender has a sincere example. Knowing the person's name, etc., thirdly distinguishes the truth from falsehood. This includes both the offender and the offended. If the front or the bottom explains it once. If he explains that it is not concealment. In the Ten Recitations Vinaya, Bhikkhus are not allowed, fourthly distinguish different Sanghas. The positions of monks and nuns are different, and they cannot confess to each other. Only those who do not know are allowed to consult about the situation of committing an offense. The three middle ones even omit knowing after eating, saying in the first night. Knowing in the first night, saying in the middle and later nights, etc., the details are as explained in the interpretation. There are four situations in which there is no offense. The first is unintentional. The following three are not intentional. The eight following accusations of Bhikkhu precepts are roughly the same as those in the Sangha, so they are not listed here. The Sangha directly commits a Thullaccaya offense. The nun needs to be advised three times not to give up, then it constitutes a serious Parajika offense. The above eight serious offenses, the first four are fundamental, and the last four are branches, which are caused by the emotional bias of women.

重故須特製。即限分不同戒也。

僧殘篇十七戒。媒謗及諫。大約同僧。略示二條。余希不出。第四言人戒(佛在舍衛有尼。在蘭若處有居士。為於此作精舍。后尼捨去居士兒即犁此處。諸尼往官所言訟。令官觸彼因)。若比丘尼詣官。言居士若居士兒若奴容若作人(上並所言之人)。若晝若夜若一念頃若彈指頃若須臾頃。是比丘尼犯初法應舍僧伽婆尸沙(初作便結不同諫戒三法竟犯)。緣中初二並局俗人。道則非重。犯相中四分初示所詣官。及斷事人謂鄉邑之長吏也。次簡言相。下疏口說狀詞揩定。言說通泛。故罪兩分。善見初明互相言。方便趣果。成犯分齊。但取言他不論得理。居士言尼不犯可解。若尼下二明奪物。犯罪者。隨成盜損故。應償者是俗物故。五分聽求援。十誦初制呵罵。次簡所詣。餘人謂非官及斷事人也。

第七四獨戒(佛在舍衛有凡。褰衣渡水。為賊觸嬈人譏故制。尺有尼多諸弟子。舍眾獨行入村。又于村中獨宿。人皆譏云。欲得男子。又六群尼與眾尼。于拘薩羅曠野中。行而常在後。人問答云。欲得男子。訶已因制。四戒合制隨一成犯)。若比丘尼獨渡水。獨入村獨宿(隨脅著地)。獨後行(離伴見聞)。犯初法應舍僧伽婆尸沙。獨渡河中初緣又二。初定犯相。道行戒即尼制。邊

【現代漢語翻譯】現代漢語譯本：重故須特製，即限定分不同的戒律。

僧殘篇共有十七條戒律，包括媒合、誹謗和勸諫。大致與比丘的戒律相同。這裡略微展示兩條，其餘的希望不會出現。第四條是關於議論他人的戒律（佛陀在舍衛城時，有一位比丘尼住在蘭若處，有一位居士爲了她建造精舍。後來比丘尼離開了，居士的兒子就犁了這塊地。眾比丘尼去官府訴訟，導致官員觸怒了他們）。如果比丘尼去官府，議論居士、居士的兒子、奴僕或傭人（以上都是所議論的人），無論是白天還是夜晚，哪怕只是一念之間、一個彈指之間或一會兒，這位比丘尼就犯了初法，應當捨棄僧伽婆尸沙（一開始做就構成犯罪，不同於勸諫戒需要三次勸諫后才構成犯罪）。緣由中的前兩條都侷限於世俗之人，如果涉及佛法，則不算重罪。犯相中，四分律首先指明了所去的官府，以及斷事之人，指的是鄉邑的長官。其次是簡要的言語。下面的疏文用口頭陳述狀詞來確定。言語是泛指，所以罪行分為兩部分。《善見律毗婆沙》首先說明了互相議論，方便趣向結果，構成犯罪的界限。但只取議論他人，不論是否有理。居士議論比丘尼不構成犯罪是可以理解的。如果比丘尼奪取財物，下面的兩條說明了犯罪者，隨著盜竊造成的損失，因此應當償還，因為這是世俗之物。《五分律》允許尋求援助。《十誦律》首先禁止呵罵，其次是簡要說明所去的對象，其他人指的是非官府和斷事之人。

第七條是關於四種獨自行為的戒律（佛陀在舍衛城時，有一位比丘尼撩起衣服渡水，因為被賊人騷擾而受到人們的譏諷，因此制定了這條戒律。還有一位比丘尼有很多弟子，她捨棄大眾獨自進入村莊，又在村莊中獨自住宿，人們都譏諷她說：『想要得到男子。』還有六群比丘尼與眾比丘尼在拘薩羅的曠野中行走，總是落在後面，人們問她們說：『想要得到男子。』呵斥之後因此制定了這條戒律。四條戒律合在一起制定，只要犯了其中一條就構成犯罪）。如果比丘尼獨自渡水、獨自進入村莊、獨自住宿（只要身體接觸地面），獨自在後面行走（離開同伴的視聽範圍），就犯了初法，應當捨棄僧伽婆尸沙。獨自渡河的緣由中，最初的緣由又有兩種。首先確定犯相，道行戒是比丘尼制定的，邊緣

【English Translation】 English version: It is specially made because of the importance, that is, to limit and distinguish different precepts.

The Sanghavasesa section has seventeen precepts, including matchmaking, slander, and admonishment. They are roughly the same as the Bhikkhu's precepts. Here are two examples, and it is hoped that the rest will not occur. The fourth precept is about speaking about others (When the Buddha was in Sravasti, there was a Bhikkhuni living in a secluded place, and a householder built a Vihara for her. Later, the Bhikkhuni left, and the householder's son plowed the land. The Bhikkhunis went to the government to sue, causing the officials to be offended). If a Bhikkhuni goes to the government and speaks about a householder, a householder's son, a slave, or a servant (all of the above are the people being spoken about), whether it is day or night, even for a moment, a snap of the fingers, or a short while, this Bhikkhuni has committed the first offense and should give up Sanghavasesa (committing the offense from the beginning, unlike the admonishment precept which requires three admonishments before constituting an offense). The first two reasons in the cause are limited to lay people, and if it involves the Dharma, it is not a serious offense. In the offense aspect, the Four-Part Vinaya first specifies the government office to which one goes, and the person who makes the judgment, referring to the chief officer of the village. The second is a brief statement. The following commentary uses oral statements to determine the facts. Speech is general, so the offense is divided into two parts. The Samantapasadika first explains mutual discussion, facilitating the approach to the result, and constituting the boundary of the offense. However, it only takes speaking about others, regardless of whether it is reasonable. It is understandable that a householder speaking about a Bhikkhuni does not constitute an offense. If a Bhikkhuni takes property, the following two explain the offender, and with the loss caused by the theft, therefore it should be compensated, because it is a secular thing. The Five-Part Vinaya allows seeking assistance. The Ten-Recitation Vinaya first prohibits scolding, and secondly briefly explains the object to which one goes, and other people refer to non-officials and adjudicators.

The seventh precept is about the four solitary actions (When the Buddha was in Sravasti, a Bhikkhuni lifted her clothes to cross the water, and was ridiculed by people because she was harassed by thieves, so this precept was established. There was also a Bhikkhuni with many disciples, she abandoned the Sangha and entered the village alone, and stayed in the village alone, and people ridiculed her saying: 'Wanting to get a man.' There were also six groups of Bhikkhunis walking with the Sangha Bhikkhunis in the wilderness of Kosala, always lagging behind, and people asked them: 'Wanting to get a man.' After scolding them, this precept was established. The four precepts are established together, and committing any one of them constitutes an offense). If a Bhikkhuni crosses the water alone, enters the village alone, stays alone (as long as the body touches the ground), walks alone behind (away from the sight and hearing of companions), she has committed the first offense and should give up Sanghavasesa. In the reason for crossing the river alone, the initial reason has two types. First determine the offense aspect, the walking precept is established by the Bhikkhunis, the edge

方有疑怖處人間遊行。皆犯提罪。彼明行相。通界外內可決今犯。次明開緣。有橋而渡。不涉水故車船亦爾。如次所明。第二緣初示犯相。入水方便。上岸至果。文據兩尼。以示輕重。律下次教正儀。三四可知。獨入村中初文四分示村野分齊。注示吉罪坊即是村謂村中人家也。僧祇明離伴分齊。三無緣亦謂命梵。次科據本成犯。須約村門。古解越界。乃約村中橫道成殘。不唯太過抑亦昧文。下引律證明約村門。足知非解。出村亦犯。即知入出皆名越界。獨宿中初緣初句明犯分齊。次句示犯處。不問僧俗通一切故。兩處下明持。若下示開。故下證犯。僧祇明相檢法。五分示犯相。獨行中同上三緣初至處行。即第一緣。根本即發足時。又下即第二緣。四分下第三緣。不犯四節初獨度中言共伴者。非犯緣也。乘船等者。不涉水也。伴死等者非本意也。五分水淺無觸嬈也。次入村中指如前者。即第三無緣也。三獨宿中初約守戒明不犯。若下伴有緣也。乃下已有難也。獨行中伴緣己難並同上。開僧祇五分並據緣開。可解邂逅不期也。單提一百二十與僧同者。如前釋相。異但出一現行數犯。余尋尼鈔自可委明。

第一百十四紡績戒(佛在舍衛六群尼自手紡績。居士笑言如我婦無異。白佛因制)。若比丘尼自手紡績者。波逸提

【現代漢語翻譯】現代漢語譯本在人間有疑慮和恐懼的地方，都觸犯了提罪（一種戒律）。這裡闡明了提罪的各種表現形式，無論在戒律範圍之內還是之外，都可以用來判斷是否犯戒。接下來闡明開緣（可以開脫的情況），例如有橋可以渡河，因為沒有涉水，車和船的情況也類似。按照順序說明，第二種緣起首先展示了犯戒的表現，即進入水中所採取的方式，從下水到上岸的結果。文中的依據是兩位比丘尼的例子，以此來顯示罪行的輕重。律典接下來教導正確的儀軌，第三和第四種情況可以自行理解。獨自進入村莊的情況，最初的條文根據四分律來區分村莊和荒野的界限。註釋表明，吉罪坊就是村莊，指的是村莊中的人家。僧祇律闡明了離開同伴的分界線。三種無緣的情況也指生命和梵行（清凈的行為）。接下來的科條根據根本律來判定是否構成犯戒，必須依據村門（村莊的入口）。古代的解釋是越界，是根據村莊中的橫向道路來判定是否構成殘罪（較重的罪行），這不僅太過分，而且也曲解了經文。下面引用律典來證明是依據村門。足以知道這種解釋是錯誤的。離開村莊也構成犯戒，由此可知，進入和離開都稱為越界。獨自住宿的情況，最初的緣起的第一句話闡明了犯戒的分界線。第二句話展示了犯戒的地點，因為不問僧侶或在家眾，適用於所有人。兩處下面闡明了持戒的情況。若下面展示了開脫的情況。故下面證明了犯戒的情況。僧祇律闡明了檢查的方法。五分律展示了犯戒的表現。獨自行走的情況與上述三種緣起相同，從開始到行走的地方，即第一種緣起。根本律指的是出發的時候。又下面指的是第二種緣起。四分律下面指的是第三種緣起。不犯戒的四種情況，最初獨自渡河的情況中，提到有同伴，這不構成犯戒的緣由。乘坐船隻等情況，是因為沒有涉水。同伴死亡等情況，不是本意。五分律指的是水淺沒有觸碰到身體。接下來進入村莊的情況，指的是像之前的情況一樣，即第三種無緣的情況。三種獨自住宿的情況，最初是根據守護戒律來闡明不犯戒的情況。若下面指的是有同伴的情況。乃下面已經有困難的情況。獨自行走的情況，同伴的緣由和自己的困難都與上述情況相同。開脫的情況，僧祇律和五分律都是根據緣由開脫，可以解釋為邂逅，沒有預料到的情況。單提一百二十條與僧侶相同的情況，如前所述解釋了表現形式。不同之處在於只出現一次現行的數犯。其餘的可以參考尼鈔，自然可以詳細明白。第一百一十四紡績戒（佛陀在舍衛城，六群尼親自紡紗織布，居士嘲笑說和我的妻子沒什麼兩樣，稟告佛陀後製定此戒）。如果比丘尼親自紡紗織布，犯波逸提（一種戒律）。

【English Translation】 English version In places where there is doubt and fear among people, all constitute offenses of the 'ti' category (a type of precept). Here, the various manifestations of 'ti' offenses are elucidated, which can be used to determine whether a precept has been violated, both within and outside the scope of the precepts. Next, the 'opening circumstances' (situations where absolution is possible) are explained, such as crossing a river via a bridge, because there is no wading; the situations of vehicles and boats are similar. As explained in order, the second type of circumstance first demonstrates the appearance of violating the precept, that is, the method taken to enter the water, from entering the water to the result of reaching the shore. The basis in the text is the example of two bhikkhunis (nuns), in order to show the severity of the offense. The Vinaya (code of conduct) then teaches the correct etiquette; the third and fourth situations can be understood on their own. Regarding the situation of entering a village alone, the initial clause distinguishes the boundaries between villages and wilderness according to the Dharmaguptaka Vinaya. The commentary indicates that 'jizuifang' is the village, referring to the houses in the village. The Mahasamghika Vinaya clarifies the boundary for leaving a companion. The three 'without cause' situations also refer to life and Brahmacharya (pure conduct). The following clause, according to the fundamental Vinaya, determines whether an offense has been committed, which must be based on the village gate (the entrance to the village). The ancient interpretation is 'crossing the boundary', which is based on the transverse roads in the village to determine whether a 'residual offense' (a more serious offense) has been committed, which is not only excessive but also distorts the text. The following quotes the Vinaya to prove that it is based on the village gate. It is sufficient to know that this interpretation is wrong. Leaving the village also constitutes an offense, from which it can be known that both entering and leaving are called 'crossing the boundary'. Regarding the situation of sleeping alone, the first sentence of the initial circumstance clarifies the boundary of committing an offense. The second sentence shows the location of committing an offense, because it does not ask about monks or laypeople, it applies to everyone. The two places below clarify the situation of upholding the precepts. The 'if' below shows the situation of absolution. The 'therefore' below proves the situation of committing an offense. The Mahasamghika Vinaya clarifies the method of inspection. The Sarvastivada Vinaya shows the appearance of committing an offense. The situation of walking alone is the same as the above three circumstances, from the beginning to the place of walking, which is the first circumstance. The fundamental Vinaya refers to the time of departure. The 'again' below refers to the second circumstance. The Dharmaguptaka Vinaya below refers to the third circumstance. The four situations of not committing an offense, in the initial situation of crossing the river alone, mentioning having a companion, this does not constitute a reason for committing an offense. The situation of taking a boat, etc., is because there is no wading. The situation of a companion dying, etc., is not the original intention. The Sarvastivada Vinaya refers to the shallow water without touching the body. Next, the situation of entering the village refers to the same as the previous situation, which is the third situation of 'without cause'. The three situations of sleeping alone, initially based on guarding the precepts to clarify the situation of not committing an offense. The 'if' below refers to the situation of having a companion. The 'then' below already has a difficult situation. The situation of walking alone, the reason for the companion and one's own difficulties are the same as the above situation. The situation of absolution, the Mahasamghika Vinaya and the Sarvastivada Vinaya are both based on the reason for absolution, which can be explained as an encounter, an unexpected situation. The one hundred and twenty 'single ti' precepts that are the same as the monks, as mentioned earlier, explain the manifestations. The difference is that only one currently occurring numerical offense appears. The rest can be referred to the Bhikkhuni Pratimoksha, which can naturally be understood in detail. The 114th Spinning Precept (The Buddha was in Shravasti, the Six Group Nuns personally spun yarn and wove cloth, the laypeople ridiculed them saying they were no different from my wives, after reporting to the Buddha, this precept was established). If a bhikkhuni (nun) personally spins yarn and weaves cloth, she commits a 'payantika' (a type of precept).

。擗謂分擗。引即牽。引縈謂卷絡。織則可會。四事隨作皆犯墮。恐謂懺竟得著。故制不合隨著吉羅。今時尼女機織剌繡以為事業。棄親入道本圖何事。若此出家何如在俗。避溺投火即斯人矣。結中上下即戒本前後也。第七門中初教攝眾。二十餘戒者。一度妊身女。二度乳母。三度年未滿。四不與二歲學戒。五不與六法。六與學法滿眾僧不聽而與受具。七度小年曾嫁減十二與受。八小年學戒滿不白眾與受(上並制和尚)。九知而為受(此製作法師)。十不教學戒。十一不二歲隨和尚(此制弟子)。十二僧不聽而授具。十三未滿十二歲為和尚。十四滿十二歲僧不聽便授人具戒。十五僧不聽故謗僧有愛等。十六父母夫主不聽與受具。十七知非法女人度令出家。十八令舍學法與受具。十九從式叉索衣言為受具。二十不滿一歲授人具戒。二十一受本法已經宿往僧中。二十二不病不往教授(已上並犯單提)。凡攝弟子不出有二。一者事攝即衣食。二者義攝即法訓。衣食可闕法不可無。五分六年自攝和尚親教也。比丘五夏分差降也。若教他攝者付餘人也。僧祇次明受具。當求半許者。據本僧尼各須十人。準邊方開。但五人耳。過半者極至十也。注中以犯殘已下並足生善門事。故唯簡犯重。恐其求備法事難成。但選秉法之人。餘人但

【現代漢語翻譯】現代漢語譯本『擗』的意思是分開，『引』的意思是牽拉。『引縈』指的是纏繞。『織』則可以聚合。這四件事如果隨意去做，都會犯墮罪。『恐』是說恐怕懺悔之後又執著於此，所以規定不應該隨著吉羅。現在有些尼姑以紡織刺繡作為事業，當初拋棄親人出家是爲了什麼呢？如果這樣出家，還不如在俗家。這就像避開溺水卻跳入火坑的人啊！『結中上下』指的是戒本的前後部分。第七門一開始教導如何攝受僧眾。二十餘條戒律是：一、為懷孕的女子授戒。二、為哺乳期的女子授戒。三、為未滿年齡的女子授戒。四、不給予兩年的學戒期。五、不給予六法。六、學法期滿，僧眾不同意卻給予授具足戒。七、為年齡太小曾經嫁人的女子授戒，減去十二歲給予授戒。八、年齡太小學戒期滿，不稟告僧眾就給予授戒（以上都是針對和尚的規定）。九、明知故犯而為之授戒（這是針對作法師的規定）。十、不教導戒律。十一、不兩年跟隨和尚（這是針對弟子的規定）。十二、僧眾不同意就授具足戒。十三、未滿十二歲就做和尚。十四、滿十二歲，僧眾不同意就給人授具足戒。十五、僧眾不同意，故意誹謗僧眾，心懷愛憎等。十六、父母或丈夫不同意就給予授具足戒。十七、明知是非法之女，卻度她出家。十八、讓她捨棄學法期而給予授具足戒。十九、從式叉摩那（Siksamana）索取衣服就說為她授了具足戒。二十、不滿一年就給人授具足戒。二十一、受本法已經過了一夜，在僧眾中。二十二、沒有生病也不去教授（以上都犯單墮罪）。凡是攝受弟子，不外乎兩種方式。一是事攝，即提供衣食；二是義攝，即給予法訓。衣食可以缺少，但法訓不可或缺。《五分律》、《六年律》是自己攝受的和尚親自教導的。比丘（Bhikkhu）五年後分派降級。如果教他人攝受，就交給其他人。僧祇律接下來說明受具足戒。應當尋求過半數人的許可，根據原本的規定，比丘尼（Bhikkhuni）需要十個人。按照邊遠地區的開許，只需要五個人。超過半數，最多到十個人。註釋中說，犯殘罪以下都屬於增進善法的事情，所以只選擇沒有犯重罪的人。恐怕追求完美，法事難以完成，所以只選擇秉持正法的人，其餘的人只是...

【English Translation】 English version 'Pih' means to separate, and 'yin' means to pull. 'Yin ying' refers to entanglement. 'Zhi' can gather together. If these four things are done casually, they will all violate the Patimokkha. 'Kong' means fearing that after repentance, one will still be attached to these things, so it is stipulated that one should not follow Jiluo. Nowadays, some nuns take weaving and embroidery as their careers. What was the purpose of abandoning their relatives to become monks in the first place? If this is the case, it is better to be a layperson. This is like a person who avoids drowning but jumps into a fire pit! 'Jie zhong shang xia' refers to the front and back parts of the Pratimoksha. The seventh section initially teaches how to gather the Sangha. The twenty-odd precepts are: 1. Giving ordination to a pregnant woman. 2. Giving ordination to a breastfeeding woman. 3. Giving ordination to a woman who has not reached the age of maturity. 4. Not giving a two-year period of probation. 5. Not giving the six rules. 6. Giving full ordination when the Sangha does not agree after the probation period. 7. Giving ordination to a woman who is too young and has been married, reducing the age to twelve. 8. Giving ordination without informing the Sangha after the probation period for a young woman (the above are regulations for the Upadhyaya). 9. Knowingly violating the rules and giving ordination (this is a regulation for the Acharya). 10. Not teaching the precepts. 11. Not following the Upadhyaya for two years (this is a regulation for the disciple). 12. Giving full ordination without the Sangha's consent. 13. Becoming an Upadhyaya before the age of twelve. 14. Giving full ordination to someone when the Sangha does not agree after reaching the age of twelve. 15. Intentionally slandering the Sangha, harboring love and hatred, etc., when the Sangha does not agree. 16. Giving full ordination without the consent of parents or husband. 17. Knowingly ordaining an illegal woman. 18. Allowing her to abandon the probation period and giving full ordination. 19. Saying that full ordination has been given by asking for clothes from a Siksamana (Siksamana). 20. Giving full ordination to someone who is less than one year old. 21. Receiving the original Dharma has already passed one night in the Sangha. 22. Not going to teach when not sick (the above are all single offenses). In general, there are only two ways to gather disciples. One is through material support, i.e., providing food and clothing; the other is through Dharma instruction. Food and clothing can be lacking, but Dharma instruction is indispensable. The 'Five-Part Vinaya' and 'Six-Year Vinaya' are personally taught by the Upadhyaya who accepts them. Bhikkhus (Bhikkhu) are assigned to lower ranks after five years. If you teach others to accept, give it to others. The Sanghika Vinaya next explains the acceptance of full ordination. One should seek the permission of more than half of the people. According to the original regulations, Bhikkhunis (Bhikkhuni) need ten people. According to the permission of remote areas, only five people are needed. More than half, up to ten people. The commentary says that offenses below the level of Sanghavasesa are all matters of increasing good Dharma, so only those who have not committed serious offenses are selected. Fearing that the pursuit of perfection will make it difficult to complete the Dharma affairs, only those who uphold the Dharma are selected, and the rest are just...

不犯重。不必具美故云可可。此據無人。有則須擇。四分下三制依師。本律不限年數故引五分。決之餘下指略。要行中初科善見本緣。如來成道十四年。姨母求出家。佛不許度。以正法千年。若度減半故不聽之。阿難三請。佛令傳八敬向說。若能行者聽汝出家。彼雲頂戴持即得戒也。今下斥時誡勵。次科正列中初制禮敬。二三制犯上。餘五並制依訓。準五分愛道聞說八敬。再憑阿難重白世尊。更乞一愿。聽比丘尼隨大小禮于比丘。如何百歲禮于新戒。佛言若聽依臘次。無有是處。因說女人五障等。尊重等者明敬義也。不應違者違則有犯示制教也。一二四六七八並墮。三五皆吉。次科諸文並示異相。五分自恣三尼。一正。二伴。中含八法前後並同。唯第五云不得輒問比丘經律論義。若聽得問。尊師即敬之異名。僧祇初教禮敬。不得下次制譏毀。十誦五分證上違敬。雜行中初文僧祇由是親里。故聽語告。若容訶責則違敬法故也。四五二律教尼入寺。即初敬攝。如上明者即前說戒中。次明式叉。標中註文初句翻名。次句示體同下位。先下顯加受所以。釋中初科四分通祭二位。續引論律別明開小。十誦明製法之意。心須法。練身假時知。身凈則可息譏疑。心固則方堪受道。適機立教其在茲焉。二中準羯磨先具儀教乞。次離僧作

【現代漢語翻譯】現代漢語譯本不重複之前的錯誤。不必追求完美，所以說『可可』（可以可以）。這是指沒有其他人的情況。如果有其他人，就需要選擇（合適的人）。《四分律》中，下三條規定要依止於師父。因為根本律沒有限制年數，所以引用《五分律》來決定。『決之餘下指略』指的是省略了其他決定。『要行中初科善見本緣』指的是《善見律毗婆沙》的根本因緣。如來成道十四年後，姨母（摩訶波阇波提·喬達彌，Mahapajapati Gotami）請求出家。佛陀沒有允許她出家，因為如果允許女子出家，正法（Dharma）會減少一半的壽命，從一千年變為五百年，所以沒有允許。阿難（Ananda）三次請求，佛陀讓阿難告訴她八敬法（Eight Garudhammas），如果她能遵守，就允許她出家。她說她會『頂戴奉行』，這樣就得到了戒律。『今下斥時誡勵』指的是現在批評當時的狀況，並加以告誡勉勵。『次科正列中初制禮敬』指的是接下來正式列出，首先是制定禮敬。第二、三條是禁止冒犯上級。其餘五條都是制定依止教訓。根據《五分律》，愛道（摩訶波阇波提·喬達彌，Mahapajapati Gotami）聽說了八敬法，再次通過阿難（Ananda）重新稟告世尊（Buddha），又請求一個願望，允許比丘尼（Bhikkhuni）無論年長年幼都禮敬比丘（Bhikkhu）。怎麼能允許百歲的比丘尼禮敬新受戒的比丘呢？佛陀說，如果允許按照戒臘（受戒年限）來決定，這是不可能的。因此說了女人有五種障礙等等。『尊重等者明敬義也』指的是尊重等等，是爲了說明恭敬的意義。『不應違者違則有犯示制教也』指的是不應該違背，違背就會犯戒，這是佛陀的教誡。第一、二、四、六、七、八條都屬於墮罪（Pārājika）。第三、五條都是吉事。『次科諸文並示異相』指的是接下來的條文都顯示了不同的方面。《五分律》中，自恣（Pavarana）時，三位比丘尼，一位是正式的，兩位是陪伴的。《中含》中的八敬法前後都相同，只有第五條說不得隨意詢問比丘關於經律論的意義。如果允許詢問，尊師就是恭敬的另一種說法。僧祇律（Mahasamghika Vinaya）最初教導禮敬。『不得下次制譏毀』指的是接下來禁止譏諷譭謗。《十誦律》、《五分律》證明了違背恭敬的罪過。雜行中，最初的條文說僧祇律因為是親戚，所以允許告知。如果允許呵斥責備，就違背了恭敬的法則。第四、五條，《四分律》、《五分律》教導比丘尼進入寺院，就包含了最初的敬意。『如上明者即前說戒中』指的是像上面所說的，就是在前面講戒律的時候。接下來闡明式叉摩那（Siksamana）。標題中的註文，第一句是翻譯名稱，第二句是顯示其體性與下位相同。『先下顯加受所以』指的是首先顯示增加接受的原因。解釋中，第一科，《四分律》允許祭祀兩種地位的人。接著引用論律特別說明開許小的方面。《十誦律》說明了制定法的意義。內心需要法，鍛鍊身體是爲了暫時消除譏諷懷疑。身體清凈才可以止息譏諷懷疑，內心堅定才可以堪受佛道。適應時機建立教法，就在於此啊。第二部分，根據羯磨法（Karmavācanā），首先要具備儀式教導，乞求，然後離開僧團進行。

【English Translation】 English version Not repeating previous mistakes. There's no need to pursue perfection, hence the saying 'acceptable, acceptable'. This refers to a situation where there is no one else. If there is someone else, then one needs to choose (the appropriate person). In the 'Four-Part Vinaya' (Dharmaguptaka Vinaya), the following three rules require reliance on a teacher. Because the fundamental Vinaya does not limit the number of years, the 'Five-Part Vinaya' (Sarvastivada Vinaya) is cited to make a decision. 'The rest of the decisions are briefly indicated' refers to omitting other decisions. 'The initial section of 'Essential Practices' refers to the fundamental causes and conditions in the 'Samantapasadika' (Vinaya Commentary). Fourteen years after the Tathagata (Buddha) attained enlightenment, the aunt (Mahapajapati Gotami) requested ordination. The Buddha did not allow her to ordain because if women were allowed to ordain, the lifespan of the True Dharma (Dharma) would be reduced by half, from one thousand years to five hundred years, so he did not allow it. Ananda requested three times, and the Buddha told Ananda to tell her the Eight Garudhammas (Eight Weighty Rules), and if she could abide by them, she would be allowed to ordain. She said she would 'accept and uphold them on her head', and thus she obtained the precepts. 'Now, criticizing the situation and admonishing' refers to criticizing the situation at that time and giving admonishments and encouragement. 'The next section formally lists, first establishing reverence' refers to formally listing next, first establishing reverence. The second and third rules prohibit offending superiors. The remaining five rules are all establishing reliance on teachings. According to the 'Five-Part Vinaya', Mahapajapati Gotami heard about the Eight Garudhammas and, through Ananda, reported to the World-Honored One (Buddha) again, and requested another wish, allowing Bhikkhunis (nuns) to pay respects to Bhikkhus (monks) regardless of age. How can one allow a hundred-year-old Bhikkhuni to pay respects to a newly ordained Bhikkhu? The Buddha said that if it were allowed to be determined according to seniority in ordination (years of ordination), it would be impossible. Therefore, he spoke of women having five obstacles, etc. 'Respect, etc., clarifies the meaning of reverence' refers to respect, etc., to explain the meaning of reverence. 'Those who should not violate, violating will be an offense, showing the established teaching' refers to not violating, violating will be an offense, this is the Buddha's teaching. The first, second, fourth, sixth, seventh, and eighth rules all belong to Parajika (defeat). The third and fifth are all auspicious matters. 'The next section of texts all shows different aspects' refers to the following texts all showing different aspects. In the 'Five-Part Vinaya', during Pavarana (invitation), three Bhikkhunis, one is formal, and two are accompanying. The Eight Garudhammas in the 'Middle Agama' are the same before and after, only the fifth rule says that one should not arbitrarily ask Bhikkhus about the meaning of the Sutras, Vinaya, and Abhidhamma. If it is allowed to ask, 'revered teacher' is another way of saying respect. The Mahasamghika Vinaya initially taught reverence. 'Do not next establish criticism and slander' refers to prohibiting criticism and slander next. The 'Ten Recitation Vinaya' (Dasa-bhana-vinaya), 'Five-Part Vinaya' prove the offenses of violating reverence. In miscellaneous practices, the initial text says that the Mahasamghika Vinaya allows informing because they are relatives. If it is allowed to scold and rebuke, it violates the law of reverence. The fourth and fifth rules, the 'Four-Part Vinaya', 'Five-Part Vinaya' teach Bhikkhunis to enter the monastery, which includes the initial respect. 'As explained above, it is in the previous precepts' refers to what was said above, which is when explaining the precepts earlier. Next, clarify the Siksamana (probationary nun). The note in the title, the first sentence is translating the name, the second sentence is showing that its nature is the same as the lower position. 'First, show the reason for adding acceptance' refers to first showing the reason for adding acceptance. In the explanation, the first section, the 'Four-Part Vinaya' allows offering sacrifices to people of two statuses. Then, citing the treatises and Vinaya, specifically explain the opening of small aspects. The 'Ten Recitation Vinaya' explains the meaning of establishing the Dharma. The mind needs the Dharma, and exercising the body is to temporarily eliminate ridicule and doubt. The body is pure, then ridicule and doubt can be stopped, and the mind is firm, then it can be worthy of receiving the Buddha's path. Adapting to the opportunity to establish the teachings lies in this. In the second part, according to the Karma (Karmavācanā), one must first have the ritual teachings, beg, and then leave the Sangha to proceed.

法。三召入說相廣如彼文不復煩引。三中初科三法初后二法即本所行。第二六法是今所授據其體相。沙彌具發。但是重囑意存二練故也。文下示列相。以律中先牒四重隨明四法。如雲不得犯不凈行行淫慾法。若式叉摩那尼行淫慾法。非式叉摩那。非釋種女(此牒根本下即今授)。若與染污心男子身相觸缺戒。應更與戒。是中盡形壽不得犯能持。不餘三並爾非時飲酒。當體即法。無別本也。次文初示三犯差別。若滿下別點學法。三中初文前引文一切制學明其同也。除授食者示其別也。此二句共為一事。謂自取授他。不同大戒從人受已展轉授也。若下釋疑古師將為二事。謂開自取如疏引之。初明自食制受。無下約人有無以明開閉。次科十八法初是坐位。次三種對尼同異。二即護凈。不凈即宿觸等下不污上故。尼凈上得通下故。彼不凈。三同宿。四授食。五六二種並制大尼顯彼所聞。七八眾法。余皆自行。后九至十二別配后四重戒。犯者更學重與二年。問不云前四夷者。答在根本制此明學行二法耳。問犯后四夷障戒。不答。犯者更學而不滅擯。故知非障。業疏云前四限分后四枝條故也。余如彼者十四不非時食。十五不停食食。十六不捉錢。十七不飲酒。十八不著華鬘。三中四分制六法。緣行合作形字設。十誦制二年。緣起過

【現代漢語翻譯】現代漢語譯本法。三次召入說明相，詳細情況如原文所述，不再贅述。三次中，最初的三法，初法和末法是原本所修行的。第二組六法是現在所傳授的，依據其體相。沙彌已經剃髮。但這是再次囑咐，意在兩次練習的緣故。下文展示了戒相。按照律中的順序，先列出四重戒，然後說明四法。例如，『不得犯不凈行，行淫慾法。』如果式叉摩那尼（Siksamana，學戒女）行淫慾法，就不是式叉摩那，也不是釋迦種女（Sakya，釋迦族）。（這是列出根本戒，下面是現在所傳授的。）如果與有染污心的男子身體接觸，就破戒了，應該重新受戒。』這裡面包括盡形壽（指終身）不得犯，能夠持守。其餘三條也是如此，不得非時飲酒。當體即是法，沒有別的根本。下文首先說明三種犯戒的差別。如果滿了（指年齡），下面分別點明學法。三段中，第一段引用的經文『一切制學』，說明了它們的相同之處。『除授食者』，說明了它們的區別。這兩句話共同說明一件事，即自己取用和接受他人給予。不同於大戒從他人處接受后輾轉傳授。『若下』解釋了疑問，古師認為這是兩件事，即允許自己取用，如疏文所引。首先說明禁止自己食用和接受。『無下』根據有無人來區分開閉。下一段是十八法，首先是座位。其次是三種對尼（比丘尼）的同異。二是護凈，不凈指隔夜的接觸等，下不污上。尼凈是上可以通下。彼不凈。三是同宿。四是授食。五六兩種都是禁止大尼（比丘尼），彰顯她們所聽聞的。七八是眾法。其餘都是自行。后九到十二分別對應后四重戒。犯戒者重新學習，重新給予二年。問：不說是前四夷（指四根本戒）嗎？答：在根本戒中已經禁止，這裡說明學習和修行兩種法而已。問：犯后四夷會障礙戒律嗎？答：犯戒者重新學習，但不會被驅逐，因此可知不會障礙。業疏說前四是限分，后四是枝條。其餘如原文所述，十四是不非時食。十五是不停食食。十六是不捉錢。十七是不飲酒。十八是不著華鬘（指花環）。三中四分律制定六法，緣行合作，形字設定。十誦律制定二年，緣起過失。

【English Translation】 English version The Dharma. The three summons to explain the characteristics are as detailed in the original text, so I won't repeat them. Among the three, the initial three Dharmas, the first and last Dharmas are what were originally practiced. The second set of six Dharmas is what is now being taught, based on their essence and characteristics. The Shramanera (novice monk) has already had his head shaved. However, this is a repeated instruction, intended for the sake of two practices. The text below shows the characteristics of the precepts. According to the order in the Vinaya (monastic code), first list the four major precepts, and then explain the four Dharmas. For example, 'One must not commit impure conduct, engaging in the act of sexual intercourse.' If a Siksamana (probationary nun) engages in the act of sexual intercourse, she is no longer a Siksamana, nor is she a Sakya (member of the Shakya clan) woman. (This lists the fundamental precepts; what follows is what is now being taught.) If there is physical contact with a man with defiled thoughts, the precept is broken and one should receive the precepts again.' This includes not violating for the rest of one's life, being able to uphold it. The other three are the same, not drinking alcohol at the wrong time. The very essence is the Dharma, there is no other foundation. The text below first explains the differences in the three types of violations. If one is full (referring to age), the following specifically points out the Dharmas to be learned. Among the three sections, the first section quotes the text 'all that is prescribed to be learned,' which explains their similarities. 'Except for those who give food,' which explains their differences. These two sentences together explain one thing, that is, taking for oneself and receiving from others. This is different from the major precepts, which are received from others and then passed on. 'If below' explains the doubts, the ancient teachers considered this to be two things, that is, allowing oneself to take, as quoted in the commentary. First, it explains the prohibition of eating and receiving for oneself. 'Without below' distinguishes between opening and closing based on whether there are people. The next section is the eighteen Dharmas, first is the seat. Second are the three similarities and differences with the Bhikkhunis (nuns). The second is protecting purity, impurity refers to overnight contact, etc., the lower does not defile the upper. The purity of the Bhikkhuni is that the upper can communicate with the lower. That impurity. The third is sleeping together. The fourth is giving food. The fifth and sixth are both prohibitions for the great Bhikkhunis, highlighting what they have heard. The seventh and eighth are the Dharma of the Sangha (community). The rest are self-practice. The last nine to twelve correspond to the last four major precepts. Those who violate the precepts learn again and are given two years again. Question: Isn't it said that the first four are Parajikas (defeats, the four root vows)? Answer: It has already been prohibited in the fundamental precepts, here it only explains the two Dharmas of learning and practice. Question: Will violating the last four Parajikas hinder the precepts? Answer: Those who violate the precepts learn again, but are not expelled, so it is known that they will not hinder. The Karma Commentary says that the first four are limited divisions, and the last four are branches. The rest is as described in the original text, fourteen is not eating at the wrong time. Fifteen is not eating without stopping. Sixteen is not touching money. Seventeen is not drinking alcohol. Eighteen is not wearing garlands (referring to flower wreaths). The Sarvastivada Vinaya (a school of Buddhism) in the three sections stipulates six Dharmas, the cause and practice work together, the shape and words are set. The Dasabhumi Sutra (another school of Buddhism) stipulates two years, the cause arises from faults.

謂生子招譏。第三沙彌尼中初指同法。若下顯別行。通明三眾。不獨沙彌。以尼三眾不得獨行故。須簡伴初制簡伴。若下次聽兼帶。餘下三制非類。即僧二眾俗男女等也。

釋諸部篇

題標諸部通指外宗。若據篇中亦引四分。乃是對顯本異不同。別行二釋亦同前解。敘意初科古云者。先賢相傳之語貧。謂見聞寡薄語實有取故云誠驗。別此欲明學者不可專守一宗。必須兼該外部故也。次科事謂行事如六相自然足數眾相之類。法謂羯磨如持衣加藥通結凈地滅擯白四等。彼此通用故云二是。三中棄急從緩。如取僧祇持衣。用多論無衣缽得戒等。舍有求無。如受日用僧祇求聽取十誦二七夜等。則是舍四分之有求本部之無也。捐亦訓棄。如棄本宗重犯並夷而用十誦再犯但吉。又如棄四分五錢判盜而用十誦八十。又如棄四分疑心輕取五分疑犯重之類。彼此互望則有是非。上三句別舉三失。不出緩急有無輕重。任愚懷取捨者。通該上三也。此下彰過失學。任意動陷刑名。故云自貽等。獲罪可慚故云負愧。當下示法。指鈔序即第三門約教判處意也。四中全未預法即創入道者。隨入一部即初受也。順文等者令依宗也。則明此篇之來不唯對顯本異之殊抑被他宗納體之者。五皆上二句示廣通指諸律。更兼眾論。條流之繁則可知矣

。難反言其不可窮也。下二句顯要即下七門也。標列中第四明受日凈地。受日則四分三品為狹。十誦三十九夜僧祇事訖為寬。或可二宗但有二法為狹。本宗三位為寬。凈地則四分用廢教為寬。他宗制斷為狹。釋中初文僧祇初明受戒。和尚在外者。彼以羯磨所牒同所為故。次明懺舍。初標示以下釋所以。自不足者為僧所量故。還財得足者別有所為故。同自恣者。四分邊受二白。自恣一白。是五人法。僧祇更加諸尼薩耆。計論用人。唯白召自恣法。是本五人。對和捨墮法是相從五人。以戒師懺主為僧所量。即所為人無僧用故余如業疏(舊解同自恣者。此類只差五德詩不入僧數者非也)。四分下斥古初出彼計。四僧不言者謂不言除也。律中四人但除三法。受戒自恣出罪故。若下通會通教即僧祇。受緣中初科五節。前四明無師非師。后一明受者非法。通許得戒。此等並據一期接誘。亦非常教。四分並不開者。以初受一法萬行根本。必假多緣方能成遂。各據一途故分兩計。次科十誦男著女服即受緣中闕出家相。女想反上即不得也。五分簡犍黃門。有得不得。五百問初明師非法。則約弟子知不知。下明弟子相乖。則據師問不問。伽論賊注本犯戒即邊罪。此二屬十三難人。本不和者受時別眾也。非出家者即白衣也。並約弟子知不知以

【現代漢語翻譯】現代漢語譯本『難反言其不可窮也』，難以用反駁的言論來窮盡它。下面的兩句是顯示要點，也就是下面的七門。『標列中第四明受日凈地』，標列中的第四點是說明接受日和清凈地。接受日，按照《四分律》，四分三品為狹窄；按照《十誦律》三十九夜僧祇事訖為寬廣。或者可以說，二宗只有二法為狹窄，本宗三位為寬廣。清凈地，按照《四分律》，用廢教為寬廣；其他宗派制斷為狹窄。解釋中，首先《僧祇律》先說明受戒。『和尚在外者』，因為他們用羯磨所牒同所為的緣故。其次說明懺舍。首先標示以下解釋原因。『自不足者為僧所量故』，因為自己不足，所以由僧眾來衡量。『還財得足者別有所為故』，因為還財得到滿足，所以有其他作為。『同自恣者』，《四分律》邊受二白，自恣一白，這是五人法。《僧祇律》更加諸尼薩耆，計論用人。只有白召自恣法，是本來的五人。對和捨墮法是相從的五人。以戒師懺主為僧所量，也就是所為的人沒有僧眾可用，其餘的如同《業疏》。（舊解『同自恣者』，此類只差五德詩不入僧數者並非如此）。《四分律》下面駁斥古人最初提出的計算方法。『四僧不言者謂不言除也』，律中四人只是去除三法，受戒、自恣、出罪的緣故。『若下通會通教即僧祇』，如果下面通會通教，那就是《僧祇律》。受緣中，首先分為五節。前四節說明無師或非師，后一節說明受者非法，都允許得到戒。這些都是根據一期接引，也不是常教。《四分律》並不開許，因為初受一法是萬行根本，必須依靠多種因緣才能成就。各自根據一個途徑，所以分為兩種計算方法。其次一科，《十誦律》男著女服，就是受緣中缺少出家相。女想反上，就是不得戒。五分律簡別犍黃門，有得戒和不得戒。五百問，首先說明師父非法，是根據弟子知不知道。下面說明弟子相違背，是根據師父問不問。伽論賊注本犯戒就是邊罪。這二者屬於十三難人。『本不和者受時別眾也』，本來不和，是受戒時另立僧眾。『非出家者即白衣也』，不是出家的人就是白衣。都是根據弟子知不知道來判斷。

【English Translation】 English version 『Nán fǎn yán qí bùkě qióng yě』 (難反言其不可窮也): 'It cannot be exhausted by refuting words.' The following two sentences highlight the key points, which are the seven gates below. 『Biāo liè zhōng dì sì míng shòu rì jìng dì』 (標列中第四明受日淨地): 'The fourth point in the enumeration clarifies the acceptance day and the pure ground.' Regarding the acceptance day, according to the Sifenlü (四分律, Dharmaguptaka Vinaya), the four-part three grades are considered narrow; according to the Shi Song Lü (十誦律, Sarvastivada Vinaya), the completion of the Sangha affairs of thirty-nine nights is considered broad. Or it can be said that the two schools only have two methods, which are narrow, while the three positions of this school are broad. Regarding the pure ground, according to the Sifenlü, using abandoned teachings is considered broad; other schools' restrictions are considered narrow. In the explanation, first, the Sengqi Lü (僧祇律, Mahasanghika Vinaya) first explains the acceptance of precepts. 『Héshàng zài wài zhě』 (和尚在外者): 'Those who are preceptors outside,' because they use the karma (羯磨, formal act of the Sangha) that is the same as what is being done. Second, explain the confession and renunciation. First, indicate the reasons below. 『Zì bùzú zhě wèi sēng suǒ liáng gù』 (自不足者為僧所量故): 'Those who are insufficient themselves are measured by the Sangha,' because they are insufficient themselves, so they are measured by the Sangha. 『Huán cái dé zú zhě bié yǒu suǒ wèi gù』 (還財得足者別有所為故): 'Those who return wealth and are satisfied have other actions,' because they return wealth and are satisfied, so they have other actions. 『Tóng zì zì zhě』 (同自恣者): 'Those who are the same as the pravāraṇā (自恣, invitation),' in the Sifenlü, the border acceptance is two announcements, and the pravāraṇā is one announcement, which is the method for five people. The Sengqi Lü adds the niḥsargika (尼薩耆, items requiring forfeiture), calculating the use of people. Only the announcement of the pravāraṇā is the original five people. The confession and renunciation of offenses against the preceptor are the five people who follow. The precept master and the confession master are measured by the Sangha, that is, the person being acted upon has no Sangha available, and the rest is like the Ye Shu (業疏, Commentary on the Karma). (The old explanation 『Tóng zì zì zhě』 (同自恣者): 'Those who are the same as the pravāraṇā,' this kind only differs in the five virtues and the poems not being included in the Sangha is not the case). The Sifenlü below refutes the ancient people's initial calculation method. 『Sì sēng bù yán zhě wèi bù yán chú yě』 (四僧不言者謂不言除也): 'Those who do not speak of four monks mean they do not speak of exclusion,' in the Vinaya, four people only remove three methods, because of the acceptance of precepts, the pravāraṇā, and the expiation of offenses. 『Ruò xià tōng huì tōng jiào jí Sēngqí』 (若下通會通教即僧祇): 'If the following connects and communicates the teachings, that is the Sengqi Lü.' In the acceptance conditions, first divide into five sections. The first four sections explain the absence of a teacher or a non-teacher, and the last section explains that the receiver is illegal, and both are allowed to receive precepts. These are all based on a one-term reception and are not permanent teachings. The Sifenlü does not allow it, because the initial acceptance of one Dharma is the root of ten thousand practices, and it must rely on multiple conditions to be accomplished. Each is based on one path, so it is divided into two calculation methods. Secondly, in one section, the Shi Song Lü's (十誦律) male wearing female clothing means lacking the appearance of renunciation in the acceptance conditions. A female thought reversing upwards means not obtaining the precepts. The Wufenlü (五分律, Mahisasaka Vinaya) distinguishes between eunuchs, some obtaining precepts and some not. The Five Hundred Questions first explains that the teacher is illegal, which is based on whether the disciple knows or not. The following explains that the disciples contradict each other, which is based on whether the teacher asks or not. The Gā Lún Zéi Zhù (伽論賊注) notes that the original offense is a border offense. These two belong to the thirteen difficult people. 『Běn bù hé zhě shòu shí bié zhòng yě』 (本不和者受時別眾也): 'Those who are originally not in harmony establish a separate Sangha at the time of acceptance.' 『Fēi chūjiā zhě jí báiyī yě』 (非出家者即白衣也): 'Those who are not renunciates are laypeople.' All are judged based on whether the disciple knows or not.

論得否。第三中十誦先明與欲。四處作法互相取欲。若本四分即為破僧。若下次明足數。謂一比丘足多僧用。如材木等舉相以示。伽論同上。八人者受戒四人說戒三人一人身兼兩處也。十三人者謂兩處受戒。各有四人。一處說戒有三人。以一人充三處用。十五人者謂兩處受戒各四。兩處說戒各三。用一人充四處也。十八人者兩處受戒各四。三處說戒各三。用一人兼五處。且舉五處更多應得。第四初引文犯重即邊罪。邊尼並難約過輕重。故得否兩殊。第二門羯磨中初文廣略開合具如上卷。業疏加小眾悔蘭。為中上則有九品。參互增減並判非法。僧祇十誦制減許增。單白通二。白二通一。極至白四無所通矣。僧祇加中間則有四種。求聽如受日法從僧求故。了論中間在二間者。唱白一分羯磨一分共為一法。唱事問聽皆不具足。如后所引。加白羯磨如今打槌白眾之類。直爾白知故不問聽否。及餘三法則有五矣。又云下總簡業疏所引。更兼單白。則有三法通三人作。與今不同。故疏通云準此。單白既有問聽。云何非僧而得秉御。大德僧聽言何所屬。今通其旨三人和白。初則改辭(改大德僧為諸大德)。余文準用。論通三人。豈不然乎(文明單白中間例爾)。所被中四分。法不加僧。且約舉論。受懺差人例亦不許。舉是違惱恐成破

【現代漢語翻譯】現代漢語譯本關於是否如法。在第三中，《十誦律》首先闡明了『與欲』（chanda，同意）。在四個地方進行羯磨（kamma，業）時，可以互相接受『與欲』。如果按照根本的《四分律》，這樣做就構成了破僧（sanghabheda，僧團分裂）。如果按照下文所說，人數足夠，即一個比丘可以充當多個僧團使用，就像木材等可以被用來展示一樣。《伽論》的觀點與上述相同。八個人是指受戒時需要四個人，說戒時需要三個人，一個人身兼兩處。十三個人是指兩個地方受戒，每個地方各有四個人，一個地方說戒有三個人，一個人充當三個地方使用。十五個人是指兩個地方受戒各四個人，兩個地方說戒各三個人，一個人充當四個地方使用。十八個人是指兩個地方受戒各四個人，三個地方說戒各三個人，一個人兼任五個地方。這裡只是舉例說明五處，實際上可以更多。

第四部分一開始引用了犯重罪（parajika，波羅夷）即邊罪（antimavatthu，邊罪）。《邊尼》（Vinaya-matrika，毗奈耶母經）和《難》（Nandi，歡喜）根據過錯的輕重來判斷，所以是否如法的結果有所不同。第二門關於羯磨中，一開始的文字廣略開合，都如上卷所述。《業疏》（Karma-vrtti，羯磨論疏）加上小眾的懺悔蘭（aranna，阿蘭若），如果是中上等的，則有九品。相互增減並判斷為非法。僧祇律和《十誦律》允許減少，允許增加。單白羯磨（ekavacika-kamma，單白業）可以通用兩種情況，白二羯磨（dvivacika-kamma，白二業）可以通用一種情況，而白四羯磨（catuvacika-kamma，白四業）則不能通用任何情況。《僧祇律》加上中間，則有四種。求聽，就像受日法一樣，從僧團請求。了論認為中間在兩者之間，唱白（natti，白）是一部分，羯磨是一部分，合起來成為一個法。唱事和問聽都不具足，就像後面所引用的那樣。加上白羯磨，就像現在打槌白眾之類，只是告知，所以不問是否聽取。其餘三種法則有五種。

又說，下面總結了《業疏》所引用的內容，再加上單白，則有三種法可以由三個人來做，與現在不同。所以《疏》中說，按照這個，單白既然有問聽，怎麼能不是僧團而可以秉持呢？『大德僧聽』這句話屬於什麼？現在通融其旨，三個人一起唱白，一開始就改變措辭（將『大德僧』改為『諸大德』），其餘文字準用。論中說可以通融三個人，難道不是這樣嗎（文明單白中間的例子就是這樣）？

所涉及的內容中，《四分律》的法不加上僧團，只是舉例說明。受懺悔和差人等例子也不允許，因為舉發是違背和惱怒，恐怕會造成破僧。

【English Translation】 English version Regarding whether it is in accordance with the Dharma. In the third section of the 'Ten Recitation Vinaya' (Dasa-bhana-vinaya), the 'giving of consent' (chanda) is first clarified. When performing kamma (karma, action) in four places, consent can be taken from each other. If based on the fundamental 'Four-Part Vinaya' (Dharmaguptaka Vinaya), this constitutes 'splitting the Sangha' (sanghabheda). If, as stated below, the number of monks is sufficient, meaning one bhikkhu (monk) can be used by multiple Sanghas, just as timber can be used to demonstrate, the view in the 'Karma Treatise' (Karma-vrtti) is the same as above. Eight people refer to four people needed for ordination, three people needed for recitation, and one person serving in two places. Thirteen people refer to ordination in two places, with four people in each place, and recitation in one place with three people, with one person serving in three places. Fifteen people refer to ordination in two places with four people each, recitation in two places with three people each, with one person serving in four places. Eighteen people refer to ordination in two places with four people each, recitation in three places with three people each, with one person serving in five places. This is just an example of five places; in reality, there could be more.

The fourth part initially quotes the offense of 'defeat' (parajika), which is the 'border offense' (antimavatthu). The 'Vinaya-matrika' and 'Nandi' determine the severity of the offense, so the outcome of whether it is in accordance with the Dharma differs. In the second section on kamma, the initial text, whether broad or concise, opening or closing, is as described in the previous volume. The 'Karma Commentary' (Karma-vrtti) adds the repentance of a small group in the wilderness (aranna), and if it is of medium or high quality, there are nine grades. Mutual increase or decrease is judged as unlawful. The Sarvastivada Vinaya and the 'Ten Recitation Vinaya' allow reduction and allow increase. The 'single announcement kamma' (ekavacika-kamma) can be used in two situations, the 'double announcement kamma' (dvivacika-kamma) can be used in one situation, while the 'four announcement kamma' (catuvacika-kamma) cannot be used in any situation. The Sarvastivada Vinaya adds the middle, resulting in four types. Requesting to listen, like the 'receiving the day's Dharma,' is requested from the Sangha. The 'Treatise on Understanding' believes that the middle is between the two, the announcement (natti) is one part, and the kamma is one part, together forming one Dharma. The announcement and the asking for listening are not complete, as quoted later. Adding the announcement kamma, like striking the gavel to announce to the Sangha, is merely informing, so it does not ask whether they are listening. The remaining three types then have five types.

It also says that the following summarizes what is quoted in the 'Karma Commentary,' and adding the single announcement, there are three types of Dharma that can be done by three people, which is different from now. Therefore, the 'Commentary' says that according to this, since the single announcement has asking for listening, how can it be held by someone who is not the Sangha? To what does the phrase 'Venerable Sangha, listen' belong? Now, to accommodate its meaning, three people announce together, initially changing the wording (changing 'Venerable Sangha' to 'All Venerable Ones'), and the remaining text is used accordingly. The treatise says that it can accommodate three people; isn't that so (the example of the single announcement in the middle is like this)?

Among the matters involved, the Dharma of the 'Four-Part Vinaya' does not add to the Sangha; it is just an example. Examples such as receiving repentance and sending people are also not allowed, because accusation is contrary and annoying, and it is feared that it will cause the splitting of the Sangha.

別。諫是順意故通多人。十誦受具義應同此。與欲中僧祇五分不許欲多。四分約緣不可抑塞。十誦多處展轉與欲頗符本宗。坐僧即秉法者轉欲失者。四分母論開之。第三門本宗中由體非色故得重增。戒從別發。故有重犯。文云即戒本四夷結文。尼摩觸戒即戒本文。他部中由體是色。上中下品一發永定。不容更增。故不重受。受既不重犯亦無再雖從別發。根本已壞。無復僧用故。初標異故。下引示同種。不重故后犯吉。同名有重故還三重。學悔犯殘可證無重唯局四夷。第四門四分三品七日半月一月倍增。如上指安居篇。僧祇前指七日。次明事訖。初示名。必下簡緣故下引法。天竺夏分多雨故云雨安居。即召夏初為雨時是也。十誦七日同四分者。據七是同兼夜則異。四分日沒法謝。彼宗夜盡方失。失法雖有短長。護夏同在明相。三十九夜眾法是同。日數則異。牒緣云是處者。即指本住處。亦同四分還來此中也。凈地中十誦初明開結。內中內猶入也。次明移出。梨昌即諸貴族居士。或是外道。昌車語轉簞即盛食之器。后明禁斷。僧祇亦然四五二律隨機開結。人下斥非古謂既皆制斷。一切並作他物凈。如疏委破。第五四分指上即五句中疑想二心。可學不開。不可學皆分輕降。五分無疑引云女疑。摩觸二粗等對下犯殘。殺蟲壞草

對下犯提。下引四分相比。破僧淫酒並不開疑想。對下疑字受戒知師犯戒。雖受不得對下知字(或約師疑受者年不滿事)。僧祇遮性兩別。十誦方便有無各引文據在文可解。結中不舉細碎。趣言其數故五三不同也。六中本宗他部舍懺差別。但舉其異而指其同。本宗二寶舍與俗。蠶綿斬壞。乞缽入廚。長藥三用。諸衣臥具並還本主。十誦永舍謂將棄之。多付凈人令舍者。由犯過財不聽自舍故。文中似多凈人二字詳之。五分初入僧棄者即屬僧物。不棄由僧五敷。一蠶綿。二黑毛。三白毛。四減六年。五不揲坐具。三入俗僧者。先舍與僧僧與俗故。余同者四乞缽入廚。五諸衣還主同四分也。僧祇寶藏名無盡財。息利作衣。不得分者恐彼獲分故。云爲折伏等。二中五臥具。即上五敷。初總示其下別簡。純黑即黑毛。憍奢耶即蠶綿(有將為一非也)。向即門戶六年不揲。得著者上二細者。止得粗用故不許著。不[打-丁+親]身者恐壞僧物故。白毛好者如前同黑毛等。不好如后同六年等。余同者諸衣乞缽長藥等三同本宗也。善見金銀即二寶也。五法不愛恚怖癡。知可擲不可擲。了論七段初段七戒。轉車衣即二離。衣待一月即月望。受下次段一戒本尼無者。或死反道遠行等。使下第三段二戒。從下第四段三戒。一二居士即勸增二戒

。過下第五九戒。過足即過知足戒。三反即匆切索衣戒。一切敷具通收五敷。使織師更含勸織。奪衣為第六。七日為第七。二用即與僧俗己上收二十四戒。二寶販賣乞缽擔羊毛染羊毛並如隨相。多論明販賣。初明入僧。若下次明不入佛有二意。初為止謗。瞿曇此云地最勝。謂在地人中最勝故。此即如來因地之姓。人猶稱之。佛昔于劫初作國王。禪位師瞿曇仙。修道因以為姓。又下次彰福勝。不問等者顯僧海深廣無不攝也。不受法即無戒也。七中隨相事多且出一條特異之者。初明行懺違法開成。更下次開不懺直得清凈。此六種人。初二恐壞眾信為護法故。三四身心怯弱為接引故。五六行法闕緣為命難故。心念懺悔即複本凈。后不須悔若準四分一切不成。律下引注伸誡遮后倚濫唐虛也。第三批文為三。初年月等記其時也。且閉戶者即終南苧麻蘭若。此記處也。但下即彰述作之本。祖師降生於隋世。弘化于唐朝。高祖神堯皇帝受隋恭禪位始號唐國。改元武德。九年六月絕筆時也。爾前太史傅奕黨助道宗誣謗釋氏。奏請沙汰。高祖依之於是抱道碩德遁于巖野故。祖師隱於終南苧麻蘭若。首撰此鈔。至九年太宗復興吾教。搜揚有德。祖師是輔相之子。道德著聞皆被搜選故。云爾時等。俗譽此謂俗中聲譽無所傷也。言閉戶者明避難

【現代漢語翻譯】現代漢語譯本越過下第五十九戒，指的是越過知足戒（對於已經得到的感到滿足）。『三反』指的是匆忙索要衣服的戒律。一切敷具都包括在『五敷』之中。『使織師更』包含勸說織布的意思。奪取衣服是第六條戒律。『七日』是第七條戒律。『二用』指的是與僧侶和在家眾一起，總共收取二十四條戒律。販賣二寶（佛、法）、乞討缽、擔羊毛、染羊毛等，都如《隨相》中所說。多論中闡明了販賣。開始說明進入僧團。『若下』說明不進入佛門有兩種含義。首先是爲了阻止誹謗。『瞿曇』（Gotama）在這裡的意思是『地最勝』，指的是在地上的人中最殊勝，這是如來（Tathagata）因地的姓氏，人們仍然這樣稱呼他。佛陀過去在劫初時做國王，將王位禪讓給瞿曇仙人，因為修道而以此為姓。『又下』彰顯福德殊勝。『不問等者』顯示僧團如大海般深廣，沒有不包含的。『不受法』指的是沒有戒律。七條戒律中，《隨相》的事項繁多，因此特別提出一條特殊的。首先說明行懺悔，違法可以開許。『更下』說明不懺悔可以直接得到清凈。這六種人，前兩種是恐怕破壞大眾的信心，爲了護持佛法。第三、四種是身心怯弱，爲了接引他們。第五、六種是行法缺少因緣，爲了保全性命。心中唸誦懺悔，就可以恢復本來的清凈。之後不需要再懺悔。如果按照《四分律》，一切都不能成就。律文下的引注是爲了告誡後人不要倚仗濫用唐朝的虛假情況。第三段批文分為三部分。首先是年月等，記錄時間。『且閉戶者』指的是終南苧麻蘭若（a monastery）。這是記錄地點。『但下』是闡述寫作的根本。祖師（指道宣律師）降生於隋朝，弘揚佛法于唐朝。高祖神堯皇帝（唐高祖李淵）接受隋恭帝的禪讓，開始建立唐朝，改年號為武德。九年六月絕筆的時候。在此之前，太史傅奕（a court historian）黨助道宗（a Daoist）誣陷誹謗佛教，奏請朝廷整頓佛教。高祖皇帝聽從了他的建議，因此抱持佛道的碩德之士都隱遁于山野，所以祖師隱居於終南苧麻蘭若，首先撰寫了這部鈔（指《四分律行事鈔》）。到九年，太宗皇帝（唐太宗李世民）復興佛教，搜尋有德之人。祖師是輔相的兒子，道德聲名顯著，都被搜選出來，所以說『爾時等』。世俗的聲譽沒有受到損害。說『閉戶者』是爲了說明避難。

【English Translation】 English version Transgressing the fifty-ninth precept, which is transgressing the precept of contentment (being satisfied with what one has). 'San fan' refers to the precept of urgently demanding clothes. All furnishings are included in the 'five spreads'. 'Shi zhishi geng' contains the meaning of persuading weaving. Taking clothes is the sixth precept. 'Seven days' is the seventh precept. 'Er yong' refers to collecting a total of twenty-four precepts together with monks and laypeople. Selling the Two Jewels (Buddha, Dharma), begging for alms bowls, carrying wool, dyeing wool, etc., are all as described in the Suixiang. The Duolun clarifies selling. It begins by explaining entering the Sangha. 'Ruo xia' explains that there are two meanings to not entering the Buddhist path. The first is to prevent slander. 'Gotama' here means 'the most victorious on earth', referring to the most victorious among people on earth, which is the Tathagata's (Thus Come One) clan name in the causal stage, and people still call him that. In the past, when the Buddha was a king at the beginning of the kalpa, he abdicated the throne to the immortal Gotama, and took this as his surname because of cultivating the Way. 'You xia' highlights the superiority of blessings. 'Bu wen deng zhe' shows that the Sangha is as deep and vast as the sea, and there is nothing that it does not include. 'Bu shou fa' refers to not having precepts. Among the seven precepts, there are many matters in the Suixiang, so a special one is singled out. First, it explains that practicing repentance allows for violations to be permitted. 'Geng xia' explains that one can directly attain purity without repentance. The first two of these six types of people are afraid of destroying the faith of the masses, so they protect the Dharma. The third and fourth types are timid in body and mind, so they are guided. The fifth and sixth types lack the conditions for practicing the Dharma, so they protect their lives. Reciting repentance in one's heart can restore one's original purity. There is no need to repent afterwards. If according to the Four-Part Vinaya, nothing can be accomplished. The annotations under the Vinaya text are to warn later generations not to rely on and abuse the false situation of the Tang Dynasty. The third paragraph of approval is divided into three parts. The first is the year and month, etc., recording the time. 'Qie bi hu zhe' refers to the Zhongnan Zhuma Lanruo (a monastery). This is recording the location. 'Dan xia' is to elaborate on the root of the writing. The Patriarch (referring to Vinaya Master Daoxuan) was born in the Sui Dynasty and propagated the Dharma in the Tang Dynasty. Emperor Gaozu Shenyao (Emperor Gaozu Li Yuan of the Tang Dynasty) accepted the abdication of Emperor Gong of the Sui Dynasty and began to establish the Tang Dynasty, changing the reign title to Wude. The time of the final writing was in June of the ninth year. Before this, the court historian Fu Yi sided with the Daoist Daozong to falsely accuse and slander Buddhism, and requested the court to rectify Buddhism. Emperor Gaozu followed his advice, so the virtuous people who embraced the Buddhist path all retreated to the mountains and fields, so the Patriarch lived in seclusion in the Zhongnan Zhuma Lanruo and first wrote this commentary (referring to the Four-Part Vinaya Karma Commentary). In the ninth year, Emperor Taizong (Emperor Taizong Li Shimin of the Tang Dynasty) revived Buddhism and searched for virtuous people. The Patriarch was the son of a high-ranking official, and his moral reputation was prominent, so he was selected, hence the saying 'er shi deng'. The worldly reputation was not damaged. Saying 'bi hu zhe' is to explain avoiding disaster.

也。依所學者彰有承也。但下二句述本志也。直筆書者不演義章。刪除異論離諸曲碎故。不下二句示謙損也。龍身有文彩者謂之虬語澀故。蹇文鄙則陋。想下二句囑審悉。有識謂智高。通士謂鑒遠。文多記字疑是傳錯。

四分律行事鈔資持記下四

【現代漢語翻譯】現代漢語譯本：也。這是依據所學來彰顯有所傳承。但下面兩句是陳述原本的志向。直接書寫而不演繹章節，刪除不同的議論，遠離各種曲折細碎之處，所以沒有寫下面兩句，表示謙虛。龍身有文彩的叫做虬（qiú，古代傳說中的一種龍），因為語言生澀的緣故。文字艱澀則顯得鄙陋。『想』下面的兩句是囑咐要審慎詳盡。『有識』是指智慧高超，『通士』是指見識深遠。文字中很多記錄的字，懷疑是傳抄錯誤。

《四分律行事鈔資持記》下四

【English Translation】 English version: This is to demonstrate that there is inheritance based on what has been learned. However, the following two sentences state the original aspiration. Writing directly without elaborating on chapters, removing different opinions, and staying away from various tortuous and trivial details, so the following two sentences are not written, indicating humility. A dragon with colorful patterns on its body is called a Qiu (qiú, an ancient legendary dragon), because the language is awkward. If the writing is difficult to understand, it appears crude. The two sentences following 'think' are instructions to be prudent and thorough. 'Knowledgeable' refers to high wisdom, and 'learned person' refers to far-reaching insight. Many of the recorded characters in the text are suspected to be transcription errors.

The fourth part of the 'Zi Chi Ji' Commentary on the 'Si Fen Lu Xing Shi Chao'