English
Until what time, the distinction of the stream of virtue following after completely transforms. From where, having truly remembered the vow not to do this, one truly restrains body and speech out of shame from the action that is prohibited. From where, having obtained complete maturity, all subsequent perfections arise. Non-manifesting form, there is also no other thing that becomes a real object; non-manifesting form is merely the commitment not to do something. Not doing is also the cessation of action, and this is not even a little bit. Even if the past great elements are taken as the cause and bound, they also do not become real objects because they are non-existent. The Vaibhashikas say that whatever form is completely included in the sense-sphere of phenomena, is invisible and unimpeded, and is knowable only by mental consciousness, that is, the nature of the streams of virtue and non-virtue and both of those of those who abide in restraint, non-restraint, and the intermediate state, is non-manifesting form. Among these, some forms follow the mind, for example, the nature of the restraints of meditative stabilization and the uncontaminated, is obtained from obtaining the contaminated and uncontaminated mind of meditative stabilization, and is abandoned by abandoning that mind. Some arise truly from the manifesting form of others, for example, the form of the Pratimoksha vows. Among these, the manifesting form of the body is the distinction of the shape of the body created by the mind that focuses on it, like that. The manifesting form of speech is also created by the mind that focuses on it, which is the clear utterance of words. Both that and this are manifesting forms because they make the mind that arises completely distinguishable. Similar to manifesting form is whatever greatly engages by taking the great elements that project and connect as the cause. Like manifesting form, it does not make others able to distinguish it, but is only knowable from mere oral instructions, and this cause for establishing only as a Bhikshu etc. is non-manifesting form, which exists substantially, is completely included in the aggregate of form, and is similar to that, like a non-Brahmin because of having made a negation, so they say.
Chinese
哦！那是民族，已经在别处考察完毕了。经文的意义，因为我们也能以其他方式理解，所以省略也可以。那么，以有情、肢体、处所和时间确定等条件如法受持后，从此有情舍弃，这个肢体和这个处所，半月和一月或者处所等时间之外等等，那会变成什么呢？只会变成善加行持，因为不是在一切情况下都舍弃罪恶。同样，对于无律仪者来说，那些同类的人精勤于做事，其他人从接受那个业开始，不善业随之而来的相续完全转变的差别，具有可怖特征的无律仪产生。哪些人恒常行于这些，即从何处获得圆满成熟，之后不圆满者产生。对此没有任何时间限制，因为没有如法受持。根本没有如法受持无律仪，而具有恶念者从那个行为和明显相关联中分别获得无律仪。如果有人如法受持，那么那时就像律仪一样有时间限制。无律仪的恶行存在于这些人身上，所以是无律仪者。那些人也是屠夫和捕鸟者和猪和渔夫和鸟和猎人和盗贼和刽子手和狱卒和施咒者和驯象师和养狗者们和养鹅者们和国王的刑罚者和赌徒们，是意义上的无律仪者。从那之外的那些人不是具有律仪者，也不是具有无律仪者，这些人的善业和不善业不是律仪，也不是无律仪。那也从田地和意乐和行为确定和事物完全执取和努力进入而产生，舍弃这些则会退转。其中田地是指例如为了三宝而建造寺庙等等，从物质产生的福德之事物中，福德的聚积直到这些不间断的期间，接近产生，接近产生也无
English
Oh! That is the nation, which has already been examined elsewhere. The meaning of the scriptures, because we can also understand it in other ways, so it is okay to omit it. So, after properly taking hold with definite conditions of sentient beings, limbs, places, and times, abandoning from this sentient being, this limb and this place, half a month and a month or other times such as places, what will that become? It will only become well-practiced, because it is not abandoning evil in all circumstances. Similarly, for those without vows, those of the same kind diligently engage in actions, and others, starting from accepting that action, the difference of the continuous transformation of non-virtue that follows, the vowlessness with terrible characteristics arises. Those who constantly engage in these, that is, from where they obtain complete maturity, and later those who are not complete arise. There is no time limit for this, because there is no proper acceptance. There is no proper acceptance of vowlessness at all, and those with evil thoughts separately obtain vowlessness from that action and obvious association. If someone properly accepts, then at that time, like vows, there is a time limit. The misconduct of vowlessness exists in these people, so they are vowless. Those people are also butchers and bird catchers and pigs and fishermen and birds and hunters and thieves and executioners and jailers and spell casters and elephant tamers and dog keepers and goose keepers and the king's punishers and gamblers, are vowless in meaning. Those other than that are not those with vows, nor are they those with vowlessness, the virtuous and non-virtuous actions of these people are not vows, nor are they vowless. That also arises from the field and intention and action determination and complete grasping of things and effort to enter, abandoning these will regress. Among them, the field refers to, for example, building temples for the sake of the Three Jewels, etc., from the objects of merit arising from material, the accumulation of merit until these are uninterrupted, close to arising, and close to arising also no
Chinese
就像不会耗尽一样。正如《建房经》中所说：“庆喜，为佛陀所造的善根不会在轮回中耗尽，也能获得涅槃。同样，为法和僧伽所造的善根也是如此。”同样，为了盗贼的目的而建造花园等，由此产生的不善业的积累，直到那些盗贼的活动不停止为止，因为盗贼们依靠它来抢劫村庄的众生等。同样，建造城堡房屋等也应理解。从意乐方面来说，就像从皈依如来等福田三宝中，直到福德不断绝。相反的情况就像不善业。从确定的行为方面来说，例如“不读圣法就不要吃”等善业，从行为完全停止也会消失；而杀生等，从确定的行为方面来说是不善业，放弃确定和行为停止也会消失。从事物完全执持方面来说，例如有些人为了供养而完全执持佛塔等，另一些人为了伤害他人而执持咒语和轮盘等，通过放弃那些事物，善业和不善业也会消失。从努力进入方面来说，例如有些人从信仰的力量或烦恼的力量出发，努力地做善和不善的行为，只要那个力量持续，善业和不善业也是如此。因此，具有戒律者和不具有戒律者所造的善业和不善业，应当理解为是跟随他们的。这样，戒律和非戒律在抛弃的时候，难道没有从彼岸送回此岸的吗？有，如果戒律在那时产生了与正确受持相违背的表相，也就是像放弃了如其性质的学处，以及与戒律不相符的行为，如不杀生、偷盗全部财物、与他人妇女发生关系，以及自己没有证悟却谎称自己具有圣者的证悟。
English
It is like that which does not run out. As it is said in the Sutra of Building Houses: "Ananda, the root of virtue created for the Buddha does not run out in samsara, and it also enables one to attain nirvana. Similarly, it is also the same for that which is created for the Dharma and the Sangha." Similarly, the accumulation of non-virtue from building gardens and so forth for the sake of thieves, until those activities of the thieves do not cease, because the thieves rely on it to rob the beings of the village and so forth. Similarly, building castle houses and so forth should also be understood. From the aspect of intention, just as from taking refuge in the Three Jewels, such as the Tathagata, the accumulation of merit does not cease. The opposite is like non-virtue. From the aspect of definite action, for example, the merit of "one should not eat without reading the holy Dharma" and so forth, also disappears from the complete cessation of action; while killing and so forth, from the aspect of definite action, is non-virtue, and abandoning definiteness and the cessation of action also disappear. From the aspect of completely holding onto things, for example, some people completely hold onto stupas and so forth for the sake of offering, and others hold onto mantras and wheels and so forth for the sake of harming others, and by abandoning those things, virtue and non-virtue also disappear. From the aspect of entering with effort, for example, some people, from the power of faith or the power of afflictions, diligently perform virtuous and non-virtuous actions, and as long as that power continues, virtue and non-virtue are also the same. Therefore, the virtue and non-virtue created by those with and without vows should be understood as following them. Thus, when vows and non-vows are abandoned, is there no sending back from the other shore to this shore? There is, if at that time the vows give rise to an appearance that contradicts the correct upholding, that is, like abandoning the training as it is in its nature, and actions that do not conform to morality, such as not killing, stealing all property, engaging in sexual relations with another's wife, and lying about one's own realization, claiming to possess the realization of a noble one when one has not.
Chinese
从导致堕落的法行，以及两性出现，即由于所依错乱而获得非根。近住的律仪，由于所依断绝而死亡，从而舍弃。非律仪，从如实受持律仪和所依错乱而来。所谓律仪三支等，所说的那里，哪些是这些支分，其他一些律仪是没有的，那么是什么呢？因为这是三支，所以三支集合是律仪，那些集合的部分是支分，例如军队的集合是四支等。同样，律仪五支等也是如此。五支是 杀生等也应当了知。此处，凡是如实受持近事律仪五支者，也将舍弃不善十业道。舍弃妄语，就应当舍弃离间语、粗恶语和绮语。像这样，将具有这些的良好行为。那么，仅仅说是从妄语中返回，身体的一切恶行都各自不同，为什么不是从一切语言的恶行中返回呢？身体的三种恶行，在世间上都是各自绝对被呵责的，而语言的恶行却不是这样。这些之中，妄语本身是被极度呵责和最为粗重的，从那之中返回，超越了语言的恶行之业道，自己乐于从其他中返回，并且显现的欲望也从一切恶行中返回。如所说，此处善男子或善女子，也将各自舍弃杀生、不与取、邪淫，以及妄语、离间语、粗恶语、绮语、贪心、害心和邪见。舍弃身语的恶行，也是由无贪、无嗔和无痴所策发的。从那之中，成立了从贪心等意恶行中返回。贪心、害心和邪
English
From the practice of Dharma that leads to downfall, and from the appearance of two sexes, that is, obtaining non-roots due to the confusion of the support. The vows of Uposatha are abandoned due to death from the severance of the support. Non-vows come from properly taking vows and from the confusion of the support. As for what is said such as the three branches of vows, which of these branches are there, some other vows do not have them, so what is it? Because these are the three branches, the collection of three branches is the vow, and those parts of the collection are the branches, like the collection of an army is four branches, and so on. Similarly, the five branches of vows and so on are also like that. The five branches are Killing and so on should also be known. Here, whoever properly takes the five branches of the vows of a lay follower will also abandon the paths of the ten non-virtuous actions. By abandoning lying, one should abandon divisive speech, harsh speech, and idle chatter. In this way, one will have good conduct with these. Then, it is said that one turns away only from lying, but all the misdeeds of the body are different, why is it not turning away from all the misdeeds of speech? The three misdeeds of the body are each absolutely condemned in the world, but the misdeeds of speech are not like that. Among these, lying itself is extremely condemned and the most gross, and turning away from that, surpassing the path of action of the misdeeds of speech, one is happy to turn away from others, and the manifested desire also turns away from all misdeeds. As it is said, here a son or daughter of good family will also separately abandon killing, taking what is not given, sexual misconduct, as well as lying, divisive speech, harsh speech, idle chatter, covetousness, harmful intent, and wrong view. Abandoning the misdeeds of body and speech is also motivated by non-attachment, non-anger, and non-ignorance. From that, it is established that one turns away from mental misdeeds such as covetousness. Covetousness, harmful intent, and wrong