Chinese
尊敬生育自己的父母，也就是对教授其他学问的老师从内心深处尊敬。如果不是这样，对实际有恩于自己的父母没有感恩之心，即使表面上装作尊敬神，也只是虚伪的尊敬，不是发自内心的尊敬。如果对教导一切行为进退的父母不尊敬，那么表面上尊敬教授其他学问的老师，也只是虚伪的尊敬，不是发自内心的尊敬。如是说，《父母经》中说：诸比丘，无论哪个家庭，如果子女善待父母，好好服侍父母，那么这个家庭就具有梵天。为什么呢？诸比丘，因为孝子的父母，从某种意义上说，与梵天无异。这些居家之人，与老师无异。为什么呢？诸比丘，因为孝子的父母，从某种意义上说，与老师无异。又说：父母即是梵天，同样，最初的老师也是父母。对于儿子来说，父母是最好的施舍对象，既是人，也是神。如是说。利益是：供养他们会声名远扬，来世也会升入天界。恭敬供养父母，这是知恩图报，具有高尚品德的行为。因此，会被所有人赞扬而声名远扬，来世也能获得人天福报，转生到富裕的天界。第二部分是具有八支的近住律仪，以及守护它的利益。第一部分是：舍弃损害、偷盗、性行为、谎言，以及饮酒、非时食、贪恋高床软垫、歌舞，以及装饰品等。对众生有害的主要是杀生，偷盗行为是偷取不予取，行淫是不净行，明知故犯地说谎。舍弃这四种行为是戒律的支分。舍弃饮酒是谨慎的支分。从第一道曙光出现到中午是进食的时间，从中午到明天
English
Respecting the parents who give birth to you is also respecting the teachers who teach other knowledge from the bottom of your heart. If it is not like this, if you have no gratitude for your parents who are actually kind to you, even if you pretend to respect God on the surface, it is only hypocritical respect, not from the bottom of your heart. If you do not respect the parents who teach all actions of advance and retreat, then on the surface you respect the teachers who teach other knowledge, but it is only hypocritical respect, not from the bottom of your heart. As it is said, the Parent Sutra says: Monks, in whatever family, if the children treat their parents well and serve their parents well, then this family has Brahma. Why? Monks, because the parents of filial sons, in a sense, are no different from Brahma. These householders are no different from teachers. Why? Monks, because the parents of filial sons, in a sense, are no different from teachers. It also says: Parents are Brahma, and similarly, the first teacher is also the parents. For a son, parents are the best objects of charity, both human and divine. So it is said. The benefits are: Offering to them will make you famous, and you will also be reborn in heaven in the next life. Respectfully offering to parents is an act of gratitude and noble character. Therefore, you will be praised by everyone and become famous, and you will also receive human and divine blessings in the next life, and be reborn in a wealthy heaven. The second part is the eight-branched Upavasatha vow and the benefits of keeping it. The first part is: Abandoning harm, theft, sexual activity, lies, as well as drinking, eating at the wrong time, attachment to high beds and soft cushions, singing and dancing, and ornaments. The main harm to sentient beings is killing, theft is stealing what is not given, sexual misconduct is impure conduct, and knowingly telling lies. Abandoning these four actions is a branch of discipline. Abandoning drinking is a branch of mindfulness. From the first light of dawn to noon is the time to eat, from noon to tomorrow
Chinese
在太阳升起之前，除了止渴的饮料之外，如果贪图任何食物或饮料，就会犯下贪恋非时食的过错，因此应当避免。避免使用高大的床榻，无论高低，都要避免使用价值连城的床榻，避免庸俗的歌舞、游戏、音乐，避免佩戴珍宝、鲜花等装饰品，避免用香水涂抹身体，避免用颜料改变肤色，这些都是依靠打扮的过错。加上前面提到的贪恋下午食物的过错，以及使用高大床榻的过错，这三者都要避免，这是苦行的支分。如此守护斋戒的利益是：效仿阿罗汉的戒律，如果具备这八支，斋戒将给予男女众，如意享用，天人的如意之身。与圣者阿罗汉的戒律相似并随顺的，具有八支的斋戒，其利益是能恢复以前衰损的善根，并使其增长。能净化罪业。成熟的果报是能获得随心所欲享用的六欲天中任何一天的如意之身，因此，自己要守护具有如此利益的斋戒，也要劝请其他男女众受持。关于斋戒的总义，旁支末端等，斋戒的戒体，受戒者的所依差别，从何处求受，受持的时间长短，如何受持的方式，如此受持后的学处，受持的利益等，其中戒体是：从别解脱戒中，有完全舍弃十不善业的戒律，也有舍弃部分不善业的戒律。而斋戒的戒体也是从十不善业中返回的戒律。受戒者的所依差别是：小乘有部宗认为只有三洲的男女可以受持。经部宗和大乘宗
English
Before the sun rises, if one craves any food or drink other than thirst-quenching beverages, one commits the fault of craving untimely food, therefore one should avoid it. Avoid using tall beds, and whether high or low, avoid using valuable beds, avoid vulgar songs, dances, games, music, avoid wearing ornaments such as jewels and flowers, avoid applying fragrant perfumes to the body, and avoid changing skin color with paints; these are the faults of relying on adornment. In addition to the aforementioned fault of craving afternoon food, and the fault of using tall beds, these three should be avoided, as they are branches of asceticism. The benefit of keeping the fast in this way is: by following the discipline of the Arhat, if one possesses these eight branches, the fast will grant to men and women, the desired enjoyment, and the desirable body of the gods. Similar to and following the discipline of the noble Arhat, the fast with eight branches, its benefit is that it can restore the previously diminished virtues and increase them. It can purify sins. The matured result is that one can obtain the desirable body of any of the six desire realms of gods to be enjoyed at will, therefore, one should keep the fast with such benefits oneself, and also encourage other men and women to take it. Regarding the general meaning of the fast, side branches, ends, etc., the essence of the fast's vows, the differences in the basis of the recipient, from where to request it, the duration of the observance, the manner of observance, the precepts after taking it, the benefits of taking it, etc., among which the essence of the vows is: from the Pratimoksha vows, there are vows to completely abandon the ten non-virtuous actions, and there are also vows to abandon some non-virtuous actions. And the essence of the fast's vows is also the vows to turn away from the ten non-virtuous actions. The differences in the basis of the recipient are: the Sravaka Vaibhashika school believes that only men and women of the three continents can take it. The Sutra school and the Mahayana school
Chinese
关于龙、夜叉、天等非人众生，如果他们也从内心深处以虔诚的信仰受持，则认为会生起律仪，这是胜过上部宗义所认为的安住于实事之稳固处。关于从何处受持的对境，分别说部认为必须只能从比丘处受持。经部以上的宗义论者们则认为从比丘、沙弥、居士中的任何一位处受持都能获得。关于受持的时间长短，虽然大家都一致认为通常以一天一夜为限。但分别说部不认可特殊情况。经部和 大乘 部认为，通常来说，一天一夜守护斋戒是自身的权利，但特殊情况下，如果时间很短，无法守护一天一夜，承诺守护一天中的一段时间，即使时间未满，也会成为斋戒的律仪。超过一天一夜的时间，无论能守护多少天，如果以意乐安住于学处，也认为是斋戒的律仪。分别说部则认为，守护斋戒律仪的时间不能多于或少于一天一夜，即使守护也只是善行功德，不认为是律仪。如何受持的方式，分为受持的实际方式和受持仪轨的差别两种。受持的实际方式，如《俱舍论》中所说：“处于下座说已逝，不饰或至明晨间，圆满斋戒诸支分，明晨向他应领受。”意思是说，受持律仪的方式是坐在较低的座位上，像阿阇黎说可以传授律仪一样念诵，不以新装饰品装饰自己，直到明天黎明之前，圆满守护八支分的斋戒律仪。明天早上黎明时分，应该从其他阿阇黎处领受。分别说部认为，任何时候都只能从他人处受持。声闻经部和大乘部认为，最初必须从阿阇黎处受持，之后自己受持也能获得。受持仪轨的差别，小乘声闻的规矩是，以皈依为先导，承诺三次，就认为获得了斋戒的律仪。大乘部则以皈依为先
English
Regarding beings such as nagas, yakshas, and gods, if they also take it with sincere faith from the depths of their hearts, it is believed that the vows will arise, which is superior to the firm ground of reality as believed by the higher schools of thought. Regarding the object from whom to take it, the Vaibhashikas believe that it must be taken only from a bhikshu. Those who assert the tenets of the Sutra school and above believe that it can be obtained by taking it from any of a bhikshu, a shramanera, or a upasaka. Regarding the duration of taking it, although everyone agrees that it is usually limited to one day and one night, the Vaibhashikas do not recognize special circumstances. The Sutra school and the Mahayana school believe that, in general, keeping the upavasa for one day and one night is one's own right, but in special circumstances, if the time is very short and one cannot keep it for one day and one night, if one promises to keep it for a period of time during the day, even if the time is not complete, it will become the vow of upavasa. For a period longer than one day and one night, no matter how many days one can keep it, if one abides in the precepts with intention, it is also considered the vow of upavasa. The Vaibhashikas, however, believe that the time for keeping the upavasa vow cannot be more or less than one day and one night, and even if one keeps it, it is only a virtuous deed, not considered a vow. Regarding how to take it, there are two aspects: the actual way of taking it and the difference in the ritual of taking it. The actual way of taking it is as stated in the Abhidharmakosha: "Sitting on a low seat, saying 'passed away,' not adorned, or until the next morning, complete with all the limbs of the upavasa, one should receive it from another in the morning." This means that the way to take the vow is to sit on a lower seat, reciting as the acharya says that he can transmit the vow, not adorning oneself with new ornaments, and keeping the upavasa vow with all eight limbs complete until dawn the next morning. In the morning at dawn, one should receive it from another acharya. The Vaibhashikas believe that one can only take it from others at any time. The Shravaka Sutra school and the Mahayana school believe that one must first take it from the acharya, and then one can obtain it by taking it oneself. The difference in the ritual of taking it, according to the Hinayana Shravaka tradition, is that one takes refuge as a preliminary and makes the promise three times, and it is believed that one has obtained the upavasa vow. The Mahayana school takes refuge as a preliminary.
Chinese
想要前往，通过与生起菩提心相关的承诺而获得（戒律）。斋戒的学处必须安住于具有八支，安住于舍弃四根本罪的学处是戒律的支分。对于四根本罪各自来说，如果基础、意乐、加行、究竟四支全部具备，则戒律会破损。基础有依处和对境两种。意乐有动机和认识两种。加行和究竟没有内在的区分。对于一切来说，依处是了知获得且未失坏的戒律并自然安住。对境，杀生是对人和变成人的其他有情。不予取是人所拥有的，价值完整的物品，如五摩沙迦或四分之一迦尔沙巴拏，相当于半个银肖的量。行不净是依靠生殖道、口道、大小便道这三个未损坏的门。妄语是对人说是最高的法，改变认识后说谎的语言，对境是对人说。意乐的动机，杀生是从内心深处生起杀心。不予取是想要将他人的受用据为己有。行不净是想要依靠交合之法。妄语是对人说最高的法，是改变认识的谎言，想要说。认识是，杀生，例如为了让天神享用而宰杀祭祀的牲畜，对于不是错误的事物，不迷惑的认知。不予取，对于拿取他人的物品，将自己的物品和认识混淆，以及拿取价值不完整的物品当作完整的，对于不是错误的事物，不迷惑的认知。行不净，对于交合，如所说“对于交合，没有主要的认识”，因此说完全取决于认识是否迷惑。妄语，对于说获得入流果，说成获得阿罗汉果，对于不是词语错误的事物，不迷惑的认知。加行是，杀生，亲自参与杀生的行为，以及让他人去做，说了死亡的赞颂后，让自己去死，用武器、咒语和药物等杀害。不予取，用武力抢夺他人的财物，以及...
English
I want to go and obtain (the precepts) through the commitment associated with generating Bodhicitta. The precepts of fasting must abide in having eight branches, and abiding in the precepts of abandoning the four root downfalls is a branch of morality. For each of the four root downfalls, if the four branches of basis, intention, action, and completion are all complete, then the vows will be broken. The basis has two aspects: the object of support and the object. Intention has two aspects: motivation and cognition. Action and completion do not have internal divisions. For everything, the object of support is knowing that the vows have been obtained and not degenerated, and abiding naturally. The object of killing is humans and other sentient beings that have become human. Taking what is not given is what is possessed by humans, valuable objects, such as five masha or a quarter of a karshapana, which is about half a silver sho in value. Engaging in impure conduct relies on the three undamaged doors of the genitals, mouth, and anus. Lying is saying that the highest dharma is for humans, changing the cognition and speaking a lie, the object is speaking to humans. The motivation of intention, killing is generating the intention to kill from the bottom of one's heart. Taking what is not given is wanting to take the possessions of others as one's own. Engaging in impure conduct is wanting to rely on the dharma of sexual intercourse. Lying is saying that the highest dharma is for humans, a lie that changes cognition, wanting to speak. Cognition is, killing, for example, slaughtering sacrificial animals to be offered to the gods, the non-erroneous cognition of that as that without confusion. Taking what is not given, for taking the property of others, confusing one's own property and cognition, and taking incomplete value as complete, the non-erroneous cognition of that as that without confusion. Engaging in impure conduct, for sexual intercourse, as it is said, "For sexual intercourse, there is no primary cognition," therefore it is said that it completely depends on whether cognition is confused or not. Lying, for saying that one has attained the fruit of entering the stream, saying that one has attained Arhatship, the non-erroneous cognition of that as that without being a verbal error. Action is, killing, personally engaging in the act of killing, and causing others to do it, praising death, causing oneself to die, killing with weapons, mantras, and medicine, etc. Taking what is not given, forcibly plundering the wealth of others, and...