Chinese
已经出现了争论。现在实际应用中，是将左右两边的小块布料以羽毛按压的方式进行。缝制连接时，似乎是将大块布料和小块布料以大块压小块的方式交替向上或向下。如果是这样，向上放置的话，就不会出现羽毛按压的效果了。不仅如此，这样做的话，还会看到中间的小块布料多出来的情况。依我看来，这并不合适，因为经文中说的是用大块布料压小块布料的方式缝制。纬线是主要的，应该在经线之前，而小块布料是剩余的，不应该在那里，所以应该放在最后。因此，我认为如果考察经文的含义，应该将大块的纬线布料放在上面，小块的放在下面，使它们对齐。这与经文中所说的以羽毛按压的方式进行相符，而且也符合之前的逻辑。经文中说要错开排列是有意义的，这似乎是指高低的顺序。那么，经文中说的大块布料和小块布料要对齐是什么意思呢？虽然这似乎会引起误解，但它的意思是：大块的纬线和纬线，小块的和小的要对齐。如果不是这样，就会与经文相悖。《释论小品·功德光》中说：“不要考虑大小，要使它们对齐。”而且，学士戒护所著的《零星释论》中说：“大块布料和大块布料，小块布料和小块布料要对齐。”如果不是这样，就会与这些相悖。那么，如果《教理宝藏》中说：“大小布料错开排列，以羽毛按压的方式放置”相悖怎么办呢？没有过失，因为智者们应该像解释直义一样解释它。我们这样说，还需要考察。第五个是：三种法衣，是在城市中乞食时，享用佛法和食物的盛大宴会时，以及向三宝顶礼等时候穿的，其他的各自
English
There has been a debate. Nowadays, in practice, small pieces of cloth on the left and right are pressed down in the manner of feathers. When sewing and joining, it seems that large pieces of cloth and small pieces are alternately placed up or down in a way that large pieces press on small pieces. If this is the case, if placed upwards, the effect of pressing down with feathers will not appear. Moreover, even if this is done, it is often seen that the small pieces of cloth in the middle are left over. In my opinion, this is not appropriate, because the scripture says to sew with large pieces of cloth pressing on small pieces. The weft is the main thing, so it should come before the warp, and the small pieces of cloth are left over, so they should not be there, so they should be placed at the end. Therefore, I think that if we examine the meaning of the scripture, we should place the large pieces of weft cloth on top and the small pieces on the bottom, so that they are aligned. This is in accordance with what the scripture says to do in the manner of pressing down with feathers, and it also agrees with the previous logic. It is meaningful that the scripture says to arrange them in a staggered manner, which seems to refer to the order of high and low. So, what does it mean that the scripture says that large pieces of cloth and small pieces of cloth should be aligned? Although this seems to cause misunderstanding, it means that large pieces of weft and weft, small pieces and small pieces should be aligned. If this is not the case, it will contradict the scripture. The "Commentary on the Small Matters, Light of Merit" says: "Do not consider the size, but make them aligned." Moreover, the "Miscellaneous Commentary" written by the scholar Śīlakṣānta says: "Large pieces of cloth and large pieces of cloth, small pieces of cloth and small pieces of cloth should be aligned." If this is not the case, it will contradict these. So, what if it contradicts what the "Treasury of Teachings and Reasoning" says: "Arrange the large and small pieces of cloth in a staggered manner and place them in the manner of pressing down with feathers"? There is no fault, because the wise should interpret it as interpreting the direct meaning. We say this, but it still needs to be examined. The fifth is: the three Dharma robes are worn when begging for alms in the city, when enjoying the great feast of Dharma and food, and when prostrating to the Three Jewels, etc., and the others are each
Chinese
因为是应当在适当的时候使用。其中下裙等是在什么时候穿戴呢？下裙是白天穿在下衣里面，它的衬裙是夜晚穿在下衣里面，粗布衬裙和它的衬裙是白天和夜晚穿在上衣里面必须的。量度的肘尺有三种，即身体肘尺、手肘尺、汗肘尺三种。第一种是，以自己身体的长度分为七份，取其中的两份作为量度的标准。简而言之，肘尺的意义就是身体的七分之二。如是说。第二种是，如《俱舍论》中所说：二十四指为一肘。虽然如此，仅仅用手肘尺来量度法衣，可以或不可以，有两种情况，因为身体的尺寸和肢体的尺寸，如所说，有长短不一的情况，因为有身体长而手短，以及与此相反的情况。因此，用身体肘尺来量度是主要的，如所说：与身体非常短，以及与此相反的法衣等，用自己的身体肘尺来量度。如是说。第三种是，简而言之，极微尘、水尘、铁、兔、羊、牛、日光、虱、虫、麦、指，都是后者是前者的六倍，二十四指为一肘等等。如是说。如《俱舍论》中所说：极微尘以及同样的，铁水兔羊牛，日光尘和虱子，以及由此产生的和同样的，指节称为前倍。二十四指为一肘。如是说。这里说的是六倍，而《俱舍论》中说是七倍，这二者有矛盾吗？没有矛盾，因为只是粗细的差别而已。那么，如果仅仅用手肘尺来量度，是弯曲的肘尺还是伸直的肘尺呢？是伸直的肘尺，因为《注疏》中说：肘尺是从肘部到中指尖的距离。加持等方法这里不讲，因为应当像从三事仪轨等中所说的那样去了解。第三，皮革的基础是，中部地区的边界。
English
Because it should be used at the appropriate time. Among these, when should the lower skirt and other items be worn? The lower skirt is worn under the lower garment during the day, and its lining is worn under the lower garment at night. The coarse cloth lining and its lining must be worn under the upper garment during the day and night. There are three types of cubits for measurement: body cubit, hand cubit, and sweat cubit. The first is to take two parts of one's own body length divided into seven parts as the standard for measurement. In short, the meaning of cubit is two-sevenths of the body. As it is said. The second is, as stated in the Abhidharmakosha: Twenty-four fingers are one cubit. However, there are two situations where it is possible or not to measure the Dharma robe with just the hand cubit, because the size of the body and the size of the limbs, as mentioned, have different lengths, because there are cases where the body is long and the hands are short, and vice versa. Therefore, measuring with the body cubit is the main thing, as it is said: Dharma robes that are very short compared to the body, and vice versa, are measured with one's own body cubit. As it is said. The third is, in short, an atom, a water particle, iron, rabbit, sheep, cow, sunlight, louse, insect, barley, and finger, each subsequent one is six times the previous one, and twenty-four fingers are one cubit, and so on. As it is said. As stated in the Abhidharmakosha: An atom and likewise, iron, water, rabbit, sheep, and cow, sunlight dust and louse, and that which arises from it and likewise, the finger joint is called the previous multiple. Twenty-four fingers are one cubit. As it is said. Here it is said to be six times, and in the Abhidharmakosha it is said to be seven times, are these two contradictory? There is no contradiction, because it is only a difference in fineness. Then, if measuring with just the hand cubit, is it a bent cubit or a straight cubit? It is a straight cubit, because the commentary says: The cubit is the distance from the elbow to the tip of the middle finger. The methods of blessing and so on are not discussed here, because it should be understood as it is said in the Three Foundations Ritual and so on. Third, the basis of leather is the border of the central region.
Tibetan
། །ཞེས་སོགས་ཀྱིས་འཆད་ལ། འདིའི་དོན་ལ་བཞི་ཡོད་དེ། དབུས་དང་མཐའ་འཁོབ་ཀྱི་ཁྱད་པར། མཆིལ་ལྷམ་གནང་མི་གནང་གི་ཁྱད་པར། ཀོ་ལྤགས་རུང་མི་རུང་། ཆུ་ལ་ལོངས་སྤྱོད་པའི་ཐབས་རྣམས་སུ་ཡོད་པའི་ཕྱིར། དང་པོ་ཡོད་དེ། འཕགས་ཡུལ་ཀྱི་རྡོ་རྗེའི་གནད་དབུས་སུ་བྱས་པའི་ཤར་ན་ལི་ཁ་རའི་ཤིང་གི་ཚང་ཚིང་། ལྷོ་ན་ཆུ་ཀླུང་། ནུབ་ཏུ་བྲམ་ཟེའི་གྲོང་ཀ་བ་དང་ཉེ་བའི་ཀ་བ། བྱང་ན་ཨུ་ཤི་རིའི་རི་ཡོད་པས་དེ་བཞི་ཚུན་ཡུལ་དབུས་དང་། དེ་ཕན་ཆད་མཐའ་འཁོར་བ་ཡིན་པའི་ཕྱིར། འོ་ན། བོད་ཡུལ་འདི་མཐའ་འཁོབ་ཡིན་ནམ་ཞེ་ན། ས་ཚིགས་ཀྱི་དབང་དུ་བྱས་པའི་མཐའ་འཁོབ་ཡིན་ཀྱང་། ཆོས་ཚིགས་ཀྱི་དབང་དུ་བྱས་པའི་མཐའ་འཁོབ་མ་ཡིན་ཏེ། དེའི་དབང་དུ་བྱས་པའི་དབུས་ཡིན་པའི་ཕྱིར། ཞེས་ཁ་ཅིག་བཞེད་དོ། །གཉིས་པ་ཡོད་དེ། སྤྱི་བཏང་ཡུལ་དབུས་སུ་མཆིལ་ལྷམ་མ་གནང་ལ། མཐའ་འཁོབ་ཏུ་གནང་བའི་ཕྱིར། དམིགས་བསལ་མ་ངེས་ཏེ། ཡུལ་དབུས་སུ འང་གནང་བ་ཡོད་པའི་ཕྱིར། གསུམ་པ་ཡོད་དེ། སྤྱིར་ཡུལ་དབུས་སུ་ཀོ་ལྤགས་ལ་ལོངས་སྤྱོད་དུ་མི་རུང་ཞིང་། མཐའ་འཁོབ་ཏུ་རུང་བའི་ཕྱིར། དམིགས་བསལ་བ་ཡོད་དེ། དབུས་སུ་དགེ་སློང་རླུང་ནད་ཅན་དོམ་ལྤགས་ལ་སྤྱོད་དུ་རུང་བའི་ཕྱིར། བཞི་པ་ཡོད་དེ། དབེན་པའི་ཕྱོགས་སུ་ཆུ་ལ་འགྲོ་བའི་ཐབས་སློབ་པ་སོགས་བྱེད་པར་གནང་བའི་ཕྱིར། གཉིས་པ་སྨན་གྱི་གཞི་ནི། སྨན་བསྟེན་པར་བྱའོ། །དེ་ནི་རྣམ་པ་བཞིའོ། །དུས་སུ་རུང་བ་དང་། ཐུན་ཚོད་དུ་རུང་བ་དང་། ཞག་བདུན་པ་དང་། འཚོ་བའི་བར་དུ་བཅང་བ་ཉིད་དོ། །ཞེས་སོགས་ཀྱིས་འཆད་ལ། འདི་ལ་དོན་ལྟ་ཡོད་དེ། སྨན་ཀྱི་དབྱེ་བ་དག་དང་སོ་སོའི་མཚན་གཞི། མཚན་ཉིད། བྱིན་གྱིས་བརླབ་ཚུལ། རུང་ཁང་གཅོད་ཚུལ། ཟག་པ་འདོར་ལུགས་རྣམས་སུ་ཡོད་པའི་ཕྱིར། དང་པོ་ཡོད་དེ། སྨན་ལ་དབྱེ་ན། དུས་རུང་གི་སྨན་སོགས་བཞི་ཡོད་པའི་ཕྱིར། དུས་རུང་གི་སྨན་ལ་གཉིས་ཡོད་དེ། བཟའ་བ་དང་། བཅའ་བ་ལྔ་ལྔ་ཡོད་པའི་ཕྱིར། དེ་དག་གི་ཁྱད་པར་ཡོད་དོ། །ས་ག་ལྷས། སྣ་ཚོགས་འབྲས་ཆན་ཟན་དང་ཤ །ཕྱེ་དང་ཁུར་བ་བཟའ་བ་ལྟ། །རྩ་བ་སྡོང་བུ་མེ་ཏོག་འབྲས། །ལོ་མ་ཡང་ནི་བཅའ་བ་ལྔ། །ཞེས་འབྱུང་བ་ལྟར་ཡིན་པའི་ཕྱིར། མདོར་ན་འདི་ལྟར་ཡིན་ཏེ། ནས་སོགས་འབྲུ་དང་ཤ་རྩམ་པ་སོགས་དང་། ཁམ་བུ་སྟར་ཁ་སོགས་ཤིང་ཐོག་དང་། ཞོ་དང་འོ་མ་དར་བ་སོགས་ཀྱང་དུས་རུང་གི་སྨན་ཡིན་པའི་ཕྱིར། དེ་རྣམས་ལ་དུས་རུང་ཞེས་བརྗོད་པའི་རྒྱུ་མཚན་ཡོད་དེ། སྔ་དྲོའི་དུས་
Chinese
如是等等解释说。此中有四义：中央与边地的差别，鞋子允许与不允许的差别，皮革可用与不可用，以及利用水的方法等。第一，有。以圣地的金刚座为中心，东边是尼伽罗树的茂盛丛林，南边是河流，西边是婆罗门村落的柱子和附近的柱子，北边是有乌尸罗山，这四个以内是中央，超过这些是边地。那么，西藏是边地吗？如果从地理位置来说是边地，但从佛法来说不是边地，因为从佛法来说是中央。有些人这样认为。第二，有。一般来说，中央不允许穿鞋，但在边地允许。特殊情况不确定，因为中央也有允许的情况。第三，有。一般来说，中央不允许使用皮革，但在边地允许。特殊情况有，中央的比丘患有风病时，可以使用熊皮。第四，有。在僻静的地方，允许学习去水边的方法等。第二，药物的基础是：应该服用药物。那有四种：适合时宜的，适合剂量的，七日内服用的，以及终生服用的。如是等等解释说。此中有五义：药物的分类和各自的定义，特征，加持的方法，切割药房的方法，以及丢弃残渣的方法。第一，有。如果分类药物，有适合时宜的药物等四种。适合时宜的药物有两种：可食用的和可咀嚼的各有五种。这些有区别。萨迦拉说：各种米饭、炒米、糌粑和肉，面粉和水果是可食用的。根、树干、花、果实，叶子也是可咀嚼的五种。如是所说。总之，是这样的：青稞等谷物和肉、糌粑等，以及桃子、余甘子等水果，酸奶、牛奶、酥油等也是适合时宜的药物。称这些为适合时宜的理由是：早晨的时候
English
It is explained by these and so on. There are four meanings to this: the difference between the center and the periphery, the difference between allowing and not allowing shoes, whether leather is permissible or not, and the methods of using water. First, there is. With the Vajra Seat of the Holy Land as the center, to the east is the dense forest of the Nigara tree, to the south is the river, to the west are the pillars of the Brahmin village and nearby pillars, and to the north is Mount Ushira. Within these four is the center, and beyond these is the periphery. So, is Tibet a peripheral area? If it is considered a peripheral area in terms of geographical location, it is not a peripheral area in terms of Dharma, because in terms of Dharma, it is the center. Some people think so. Second, there is. Generally, shoes are not allowed in the central region, but they are allowed in the peripheral region. Special cases are uncertain, because there are cases where they are allowed even in the central region. Third, there is. Generally, it is not permissible to use leather in the central region, but it is permissible in the peripheral region. There are special cases where a monk in the center with a wind disease can use bear skin. Fourth, there is. In secluded places, it is permissible to learn methods of going to the water, etc. Second, the basis of medicine is: medicine should be taken. There are four types: suitable for the time, suitable for the dose, to be taken within seven days, and to be kept for life. It is explained by these and so on. There are five meanings to this: the classification of medicines and their respective definitions, characteristics, methods of blessing, methods of cutting the pharmacy, and methods of discarding residues. First, there is. If medicines are classified, there are four types, such as medicines suitable for the time. There are two types of medicines suitable for the time: five that can be eaten and five that can be chewed. These have differences. Sagala says: Various rice, fried rice, tsampa and meat, flour and fruits are edible. Root, trunk, flower, fruit, and leaves are also the five that can be chewed. As it is said. In short, it is like this: grains such as barley and meat, tsampa, etc., and fruits such as peaches and amla, yogurt, milk, ghee, etc. are also medicines suitable for the time. The reason for calling these suitable for the time is: in the morning time