Chinese
呀！有智慧的人啊，更不用说故意宣扬自己证得了殊胜的人法了。世尊、如来、阿罗汉、正等觉、遍知遍见者说：如果有比丘，实际上既没有证得也没有完全证得殊胜的人法，以及圣法，以及特殊的成就，以及智慧，以及见解，以及触证，却自称“我证得了，我见到了”，如果他想要从那个堕落中解脱，无论是否被询问，在其他时候这样说：“有智慧的人啊，我实际上是不知而说知，不见而说见，说了虚妄不实的话。”这样说了之后，除了是出于慢心，那个比丘就已经失败了，不应该再住下去。世尊这样开示。什么叫做知呢？知痛苦，知痛苦的生起，知痛苦的止息和道。什么叫做见呢？见诸天，见龙，见夜叉和妙翅鸟，以及乾闼婆，以及非人，以及大腹行，以及食香，以及饿鬼，以及食肉者和瓮形鬼，以及腐烂者，以及身腐烂者，以及坟场的食肉者的声音。听见诸天的声音，听见龙的声音，以及夜叉，以及妙翅鸟，以及乾闼婆，以及非人，以及大腹行，以及饿鬼，以及食肉者，以及瓮形鬼，以及腐烂者，以及身腐烂者，以及坟场的食肉者的声音。为了看见诸天而去，为了看见龙，以及夜叉，以及妙翅鸟，以及乾闼婆，以及非人，以及大腹行，以及饿鬼，以及食肉者，以及瓮形鬼，以及腐烂者，以及身腐烂者，以及坟场的食肉者而去。为了看见诸天而去，为了看见龙，以及夜叉，以及妙翅鸟，以及乾闼婆，以及非人，以及大腹行，以及饿鬼，以及食肉者，以及瓮形鬼，以及腐烂者，以及身腐烂者，以及坟场的食肉者而去。
English
Ya! O fortunate ones, what need is there to mention deliberately claiming to have attained superior human qualities? The Blessed One, the Tathagata, the Arhat, the Perfectly Awakened One, who knows and sees, said: Furthermore, if a bhikshu neither manifestly knows nor fully knows superior human qualities, as well as noble qualities, as well as special attainments, as well as knowledge, as well as vision, as well as the practice of touching, and yet claims, "I know this, I see this," if he wishes to be purified from that downfall, whether asked or not, at another time he says, "O fortunate ones, I, in fact, knew without knowing," he said. "I saw without seeing," he said, "I spoke falsely and deceitfully." Having said this, except if it is out of pride, that bhikshu has already failed and should not remain. This is what the Blessed One taught. What is it to know? To know suffering, to know the origin of suffering, to know the cessation of suffering and the path. What is it to see? To see the gods, to see the nagas, to see the yakshas and garudas, and the gandharvas, and the non-humans, and the mahoragas, and the those who feed on scents, and the pretas, and the flesh-eaters and the kumbhandas, and the decaying ones, and the body-decaying ones, and the charnel ground flesh-eaters' sounds. To hear the sounds of the gods, to hear the sounds of the nagas, and the yakshas, and the garudas, and the gandharvas, and the non-humans, and the mahoragas, and the pretas, and the flesh-eaters, and the kumbhandas, and the decaying ones, and the body-decaying ones, and the charnel ground flesh-eaters. To go to see the gods, to go to see the nagas, and the yakshas, and the garudas, and the gandharvas, and the non-humans, and the mahoragas, and the pretas, and the flesh-eaters, and the kumbhandas, and the decaying ones, and the body-decaying ones, and the charnel ground flesh-eaters. To go to see the gods, to go to see the nagas, and the yakshas, and the garudas, and the gandharvas, and the non-humans, and the mahoragas, and the pretas, and the flesh-eaters, and the kumbhandas, and the decaying ones, and the body-decaying ones, and the charnel ground flesh-eaters.
Chinese
们，以及瓮形鬼们，僵尸们，身体僵尸们，坟地的食肉鬼们，为了观看而到来。与天神们一起交谈。说“请来”。各自欢喜。也恒常一起安住。龙族们和夜叉们，以及鹏鸟们，乾闼婆们，非人，大腹行鬼们，饿鬼们，食肉鬼们，瓮形鬼们，僵尸们，身体僵尸们，坟地的食肉鬼们，为了观看而到来。与天神们一起交谈。说“请来”。各自欢喜。也恒常一起安住。龙族们和夜叉们，以及鹏鸟们，乾闼婆们，非人，大腹行鬼们，饿鬼们，食肉鬼们，瓮形鬼们，僵尸们，身体僵尸们，坟地的食肉鬼们与我一起交谈。说“请来”。各自欢喜。也恒常一起安住。尚未获得时，我获得了无常之想，于无常有痛苦之想，于痛苦有无我之想，于食物有不悦之想，于一切世间有明显不喜之想，过患之想，舍弃之想，离欲之想，止息之想，死亡之想，不净之想，析离之想，青瘀之想，肿胀之想，虫啖之想，食啖之想，血涂之想，膨胀之想，骨锁之想，于空性各自证悟之想。尚未获得时，我的初禅，二禅，三禅，四禅，慈，悲，喜，舍，空无边处，识无边处，无所有处，无想
English
and the Kumbhandas, the corpses, the body-corpses, and the charnel ground flesh-eaters come to see. Let them converse with the gods. They say, "Come." They rejoice individually. They always abide together. The Nagas and Yakshas, and the Garudas, the Gandharvas, the Kimnaras, the great belly-crawlers, the Pretas, the flesh-eaters, the Kumbhandas, the corpses, the body-corpses, and the charnel ground flesh-eaters come to see. Let them converse with the gods. They say, "Come." They rejoice individually. They always abide together. The Nagas and Yakshas, and the Garudas, the Gandharvas, the Kimnaras, the great belly-crawlers, the Pretas, the flesh-eaters, the Kumbhandas, the corpses, the body-corpses, and the charnel ground flesh-eaters converse with me. They say, "Come." They rejoice individually. They always abide together. Before obtaining them, I have obtained the perception of impermanence, the perception of suffering in impermanence, the perception of no-self in suffering, the perception of disagreeableness in food, the perception of manifest displeasure in all the world, the perception of fault, the perception of abandonment, the perception of detachment from desire, the perception of cessation, the perception of death, the perception of ugliness, the perception of dismemberment, the perception of lividity, the perception of swelling, the perception of worm-eaten, the perception of being eaten, the perception of being smeared with blood, the perception of bloating, the perception of a skeleton, and the perception of individually realizing emptiness. Before obtaining them, my first dhyana, second dhyana, third dhyana, fourth dhyana, loving-kindness, compassion, joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of no perception
Chinese
无所有处的生处，入流果，一来果，不来果，阿罗汉果，神通的境界，天眼，心的种种差别和宿住，死殁和，出生和，获得漏尽。我是阿罗汉，八解脱的禅定者，从二俱分解脱。这样做，如果做了这样的比丘的处所，刚做完就会变成不合格的比丘。不合格的沙门。会变成不合格的释迦子。会从比丘的实物中退失，他的沙门之行会毁坏，像被摧毁的残余一样会失败。他的沙门之行会变得无法挽回。例如，如果砍断了棕榈树的头，它不可能再变青，不可能再增长、繁茂和宽广。从那以后，对于你所舍弃的非行、非事、非行，要以正念和谨慎来守护你的心。你如何不实行这样的处所呢？应该说他不实行。这样就显示了应该舍弃的堕落差别四法，现在显示应该修学的作为一般对治的四种沙门之法。从今以后，你要安住于四种沙门之法，甚至连对他人造成损害的报复也不应该做，这里显示了这一点。具寿，你听着。这四者是，世尊、如来、应供、正等觉、知者、见者，如此善说了出家和受具足戒的比丘的沙门之法。哪四种呢？具寿，从今以后，即使被辱骂也不要反过来辱骂，即使被激怒也不要反过来愤怒，即使被打也不要反过来打，即使被揭短也不要反过来揭短。你如何实行这样的处所呢？应该说他实行。这样就显示了应该修学的四种沙门之法的前面。
English
The sphere of nothingness, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of Arhatship, the realm of magical powers, the divine eye, the various distinctions of mind and past abodes, death and, birth, and the attainment of the exhaustion of defilements. I am an Arhat, a meditator on the eight liberations, liberated from both parts. If one does such a place for a Bhikshu, immediately upon doing so, he becomes an unsuitable Bhikshu. Unsuitable as a Shramana. He becomes unsuitable as a son of the Shakyas. He will degenerate from the substance of a Bhikshu, his conduct as a Shramana will be destroyed, like a defeated remnant that has been destroyed. His conduct as a Shramana will become irreversible. For example, if the head of a palm tree is cut off, it cannot turn green again, nor can it grow, flourish, and become wide. From then on, for what you have abandoned as non-conduct, non-action, and non-practice, strive to guard your mind very carefully with mindfulness and vigilance. How do you not practice such a place? It should be said that he does not practice. Thus, having shown the four things to be abandoned that cause downfall, now it shows the four things to be learned as a general antidote for practicing as a Shramana. From now on, you should abide in the four things of a Shramana, and there should be no retaliation for harming others, this is what is shown here. Venerable one, listen. These four are what the Bhagavan, the Tathagata, the Arhat, the perfectly complete Buddha, the Knower and Seer, has well taught as the Dharma of a Shramana for a Bhikshu who has thus gone forth and taken full ordination. Which four? Venerable one, from now on, even if reviled, do not revile in return, even if angered, do not become angry in return, even if beaten, do not beat in return, and even if exposed, do not expose in return. How do you practice such a place? It should be said that he practices. Thus, it shows the beginning of the four things of a Shramana that should be learned.
Chinese
已经说明了舍弃四种会导致堕落之法，以及对这两个要点在特征上立誓。现在是对近圆戒立誓：你先前很好地宣说的律法，无论是出家还是获得比丘戒，都希望获得戒律，这个愿望是由堪布等圆满的因所成就的。愿从这个因产生的果，也就是戒律，也圆满殊胜。这里有导师这样开示。具寿，你听着！你先前很好地宣说的律法，无论是出家还是获得比丘的实物，都希望获得，这个愿望是，你从堪布等、阿阇梨等、僧团和合、祈请和四事不动的出家和近圆戒。这样就说明了对近圆戒立誓。第三是对它立誓：即使如此，如果我想我是新出家者，所以不知道如何守护戒律，即使守护也不需要，那么世间上就不能做母亲的镜子，所以好的老比丘们，应该像守护珍宝一样守护。如果我想我是新出家者，所以和他们不一样，那么受近圆戒一百年的人和今天受近圆戒的人，在三个方面是相同的：在舍弃自性的罪过方面，在清净的戒律中是相同的；在舍弃罪过的学处中是相同的；在各自解脱戒的经文中是相同的，所以应该像那样修行。这里有导师这样开示。具寿，你听着！受近圆戒一百年的比丘应该学习的，今天受近圆戒的人也应该学习。今天受近圆戒的比丘应该学习的，受近圆戒一百年的人也应该学习。像这样，在戒律上相同，在学处上相同，在各自解脱戒的经文上相同，从今以后你应该修行，不要不修行。这样，通过那个比喻的前者，通过对治的前者，通过特征这三个要点，说明了对应该守护的清净戒律立誓。现在
English
It has been shown to vow on the characteristics of abandoning the four dharmas that cause downfall, and these two points. Now, vowing on ordination is: The Dharma-Vinaya you previously spoke of well, whether it is becoming a renunciate or obtaining the vows of a fully ordained monk, you wish to obtain the vows, that aspiration is accomplished by a complete cause such as a Khenpo. May the result arising from that cause, which is the vow, also be complete and supreme. The teacher teaches this here. Venerable one, listen! The Dharma-Vinaya you previously spoke of well, whether it is becoming a renunciate or obtaining the object of a fully ordained monk, you wish to obtain, that aspiration is, you have become a renunciate and fully ordained through a suitable Khenpo, a suitable Acharya, a harmonious Sangha, a request, and not wavering from the four things. Thus, it has been shown to vow on ordination. The third is to vow on it: Even so, if I think that I am a new renunciate, so I do not know how to protect the vows, and even if I protect them, it is not necessary, then one should not be a mirror for mothers in the world, so good old monks should protect them like guarding jewels. If I think that I am a new renunciate, so I am not like them, then a person who has been fully ordained for a hundred years and a person who is fully ordained today are the same in three ways: they are the same in the discipline of abandoning the faults of their own nature; they are the same in the training of abandoning faults that have been made the same; they are the same in reciting the Sutra of individual liberation for the enjoyment of the Dharma, so one should practice in that way. The teacher teaches this here. Venerable one, listen! What a monk who has been fully ordained for a hundred years should learn, a person who is fully ordained today should also learn. What a monk who is fully ordained today should learn, a person who has been fully ordained for a hundred years should also learn. Thus, being the same in discipline, being the same in training, and being the same in reciting the Sutra of individual liberation, from now on you should practice, do not not practice. Thus, through the former of that example, through the former of the antidote, through these three points of characteristics, it has been shown to vow on the pure discipline that should be protected. Now