Chinese
三事。第一，从世界自己的日影过午之后，到天亮之前，指的是，天亮有，青色、黄色、红色三种亮色，取没有黄色亮色的程度，在那之前，国王说这不是食用食物的时间，所以，持戒者不应在非时食用，不应食用。第二，从非时之外，天亮之后到自己地方的日影过午之前，即未过午时食用，即食用，要知道这对自身有益，是能够守护戒律的原因，即是在食用食物的时间食用。第三，对于非食用时间，如果认为是食用时间，那么任何时候都不应食用。如果医生对病人等说，你若不食用食物，则不能活命或会变得痛苦，所以吃点东西吧，如果这样吩咐，那么病人吃了也不会有过失。此外，在路上行走约一俱卢舍，以及饥荒困苦之时，允许随时获得食物食用。三、关于接受和舍弃金银。有事物、可行的方式、可行的事物。三者第一，娑 lệ 娑布让如果熔化锤打，就是金子本身。所谓银，就是银子本身。ཉིད་字是为了排除相似之处。如果施主们给予这些，那么苦行者不应接受，即不应接受。接触铅和锡等，会有轻微的过失。第二，如果变得贫穷，比如没有衣服等，施主们给予金银，我用这不适合持有的东西，为了没有衣服的人获得衣服，为了生活断绝的人获得食物，为了病人获得药物，即为了寻找适合的事物，这样明显地，即确定地思考之后，然后让一位居士或其他的施主接受。第三，为了建造佛像，书写佛经，以及供养僧众，以三宝的财物或兄弟情谊，以及与梵天同行的堪布和阿阇梨们，即使沙门我接触金银，也不会有过失或堕落。因此，供养给我的东西，如果以供养三宝和堪布阿阇梨的心来接受，也不会有过失。
English
Three things. First, from the time after the sun's shadow has passed noon in one's own world until dawn, it refers to the fact that dawn has three colors: blue, yellow, and red. Taking the degree to which there is no yellow color, before that time, the king said that it is not the time to eat food. Therefore, those who hold vows should not eat at the wrong time, and should not eat. Second, other than the wrong time, from dawn until noon in one's own land, that is, before noon, eating at that time, that is, eating, one should know that it is beneficial to oneself and is the cause of being able to keep vows, that is, eating at the time of eating food. Third, one should never eat at a time that is not the time to eat, thinking that it is the time to eat. If a doctor tells a patient, etc., "If you do not eat, you will not survive or will become afflicted, so eat something," then even if the patient eats, it will not be a fault. Furthermore, it is permitted to eat whenever one finds food when traveling about one krosha on the road, and during times of famine and distress. Three, regarding accepting and abandoning gold and silver. There are things, ways to make them suitable, and suitable things. The first of the three, sale-sbrum, if melted and hammered, is gold itself. What is called silver is silver itself. The word "nyid" is to eliminate similarities. If patrons give these, then ascetics should not accept them, that is, they should not accept them. Touching lead and tin, etc., is a minor offense. Second, if one becomes impoverished, such as having no clothes, and patrons give gold and silver, then with this which is not suitable for me to hold, for those who have no clothes to obtain clothes, for those whose livelihood is cut off to obtain food, for the sick to obtain medicine, that is, thinking of searching for suitable things, in that way, clearly, that is, definitely thinking, then have a layperson or another patron accept it. Third, with the intention of building a Buddha statue, writing scriptures, and offering to the Sangha, for the sake of the Three Jewels' property or brotherhood, and for the sake of the Khenpos and Acharyas who practice like Brahma, even if a renunciate like me touches gold and silver, it will not be a fault or a downfall. Therefore, if what is offered to me is accepted with the intention of offering it to the Three Jewels and the Khenpos and Acharyas, there will be no fault.
Chinese
转变。 为了三宝，为了行善，即使需要进行商业盈利，自己也不应该做，应该委托给其他在家众。 第四，关于舍取之相的另一种说法，包括舍弃自己相续中的罪见等，以及尊敬他人等两种。第一种是，像近喜的弟子，苦行者荆棘和祭祀两者一样，无论哪个沙弥，如果说享用五妙欲会阻碍高升和解脱，圆满正等觉所说的那样不会阻碍，因为我了解它的含义。如果这样说，要用温和的言辞进行劝诫，如果劝诫不成功，就用劝告和四种羯磨来制止那个愚昧的沙弥不要那样说，即使制止了仍然说，那么就要让他离开僧团的财物和生活资具，从寺庙中驱逐出去。之后，不允许那个苦行者与其他苦行者在同一个房间里过夜，因为他和那些行为、用具和见解相同的人都没有了，会变得像尸体一样。此外，就像尸体没有功德一样，那个人也因为失去了善的方面而像尸体一样。出家人的本性是调伏和寂静，所以不要因为低劣的跳跃等行为，以及心不专注于善的方面而轻浮，或者发出像马叫一样的笑声等，要想到自己是无常的，会死亡，不要散乱。如果打哈欠或打嗝，也要认真用手或衣服等遮住嘴，因为那是不美观和令人厌恶的。第二种是，对于比自己年长，戒律和智慧更高的年长者，如果他们打喷嚏，要说“以言语顶礼”，并向他们顶礼。如果比自己年轻的人打喷嚏，要说“愿你无病”。如果在家众打喷嚏，要说“愿你长寿”。此外，在堪布、阿阇黎等功德殊胜的上师和佛塔等所在之处或面前，不要丢鼻涕、痰、口水和牙木，牙木
English
Transformation. For the sake of the Three Jewels, and for the sake of performing meritorious deeds, even if it is necessary to engage in commercial profit, one should not do it oneself, but should entrust it to other householders. Fourth, regarding another explanation of the aspect of abandoning and adopting, there are two aspects: abandoning sinful views, etc., from one's own continuum, and respecting others, etc. The first is: like the disciple of Nyene Ga, the ascetic with thorns, and the two of offering sacrifices, whichever novice says that enjoying the five desirable qualities obstructs higher realms and liberation, that what the Fully Awakened Buddha said does not obstruct, because I understand its meaning. If he says this, admonish him with gentle words, and if that does not work, use admonishment and the four karmas to prevent that ignorant novice from speaking like that, and even if he is prevented, he still speaks, then he should be separated from the possessions belonging to the Sangha and the necessities of life, and expelled from the monastery. After that, that ascetic is not allowed to sleep in the same room with other ascetics for one night, because he no longer has the same conduct, possessions, and views as those who practice similarly, and he will become like a corpse. Furthermore, just as a corpse has no qualities, that person is also like a corpse because he has lost the aspect of virtue. Ordination is by nature subdued and peaceful, so do not be distracted by base acts such as jumping and running, or by being frivolous because the mind does not dwell on virtuous aspects, or by making laughter like a horse's neigh, etc., thinking that oneself is impermanent and will die. If yawning or belching occurs, one must also diligently cover the mouth with one's hand or clothing, etc., because it is unsightly and disgusting. The second is: for those older than oneself, older in discipline and wisdom, if they sneeze, one should say "I prostrate with words" and prostrate to them. If someone younger than oneself sneezes, one should say "May you be free from illness." If a householder sneezes, one should say "May you live long." Furthermore, in the presence of the abbot, teacher, and other lamas who are superior in qualities, and in the presence of stupas and other places where they reside or are present, one should not discard snot, phlegm, saliva, and toothpicks, and toothpicks
Chinese
不应舍弃誓言，如果舍弃，就是被呵责的法，是不恭敬和傲慢的行为。即使吃漱口木，也要用袖子遮住嘴巴吃。同样，上师起立行走时，不应坐在座位上。不要在前面无意义地来回走动，只能穿下裙，不能披上上衣，或者脱掉上衣赤膊。对于比自己年长、年中的和年幼的等贤哲和持戒者，要以身语恭敬，以心敬重。第四天下午以后应该怎么做呢？自己把手洗干净后，器皿如瓶子和瓦罐等，要清除生物和灰尘，使其干净。第二天要用的水，也要像以前一样全部过滤，仔细检查，取没有生物等可以用的水。出家后十年或五年未满之前，因为没有指定住处，所以不能随意居住。因此，世尊曾开示说，不应允许沙门们在没有住处的情况下居住一夜。如果没有堪布等住处的学师，未经指定和禀告，不应居住。如果堪布等不在，应在自己来的地方，向具有功德的比丘，或精通经律者，能调伏沙门者祈请，然后居住。僧众的卧具，如坐垫、床和矮床等，不应过度使用，不应无坐垫，不应无常，不应苦，不应无我，不应无寂静的忆念而坐等，如果这样做，罪过极大。如果这样以正念而坐等，则没有罪过。此外，砍伐和清洗漱口木，清洗手脚，喝水，去大小便，以及在静室内对佛像等礼拜，这些如果未经堪布和学师允许而做，则没有罪过。除此之外，苦行者的缝纫衣服，阅读和禅修等其他应该禀告的行为，如果未经堪布等上师允许而做，无论做什么，都会犯相应的罪过。如是。夜晚的善
English
One should not abandon vows; if abandoned, it is a blameworthy dharma and an act of disrespect and arrogance. Even when eating a toothbrush stick, one should cover one's mouth with a sleeve. Similarly, one should not sit on a seat when the lama is standing or walking. One should not walk back and forth meaninglessly in front, and one should only wear the lower garment, not put on the upper garment, or take off the upper garment and expose oneself. To those who are older, middle-aged, or younger than oneself, and to those who are wise and uphold vows, one should show respect with body and speech, and reverence with mind. What should be done after the afternoon of the fourth day? After washing one's hands cleanly, utensils such as vases and pots should be cleaned of living beings and dust. The water to be used in the morning should also be filtered as before, and after careful inspection, water that is free of living beings and suitable should be taken. Before ten or five years have passed since ordination, one is not allowed to reside without a designated residence. Therefore, the Blessed One has taught that monks should not be allowed to reside even for one night without a residence. If there is no preceptor or other teacher of residence, one should not reside without designation or permission. If there is no preceptor or the like, one should request a virtuous bhikshu, or one who is skilled in the Dharma and Vinaya, or one who can tame and discipline monks, in the place where one has come from, and then reside. The bedding of the Sangha, such as cushions, beds, and low beds, should not be used excessively. One should not sit without a cushion, without impermanence, without suffering, without selflessness, and without mindfulness of peace, etc. If one does so, the fault is very great. If one sits with mindfulness, etc., there is no fault. Furthermore, cutting and washing toothbrush sticks, washing hands and feet, drinking water, going to urinate and defecate, and prostrating to images of the Buddha, etc., in the solitary retreat, if done without the permission of the preceptor and teacher, there is no fault. Other than that, if an ascetic sews clothes, reads, meditates, or performs other actions that should be reported, if one does anything without the permission of the preceptor or other lama, one will incur a corresponding fault. Thus it is. Night virtue
Chinese
通过修行，对佛塔和佛像等进行礼拜。向堪布等请求早晚不要睡觉，并在其下，堪布师徒等用净水洗净上师的脚，有操守者向堪布等上师请求在早晚所做的一切善行都给予加持，得到允许后，自己也用清水洗净双脚。将夜晚分为三部分，在上半夜和下半夜努力精进，不要睡觉。对于上师允许做的事情要努力完成，这样，如果能做到不违背所立下的止恶行善的誓言，就应该知道这是在说真话。如果不这样做，就会变成明知故犯地说谎。即使在夜晚的中间部分睡觉时，也不应该毫无念头地睡觉，而应该这样想：明天要早起，并且以所有方向都被光明照亮的念头，将这些念头放在心中，然后右胁着地，像狮子一样睡觉。像这样，要忆念起床和光明等念头，并且要恭敬。睡觉前，也要具备忆念三宝等善的传承，这样睡觉，梦境也会是吉祥的，并且会很快醒来。同样，醒来后，在下半夜黎明时分从床上起来，直到天亮，都要像前面所说的那样学习念诵等行为。第五，通过讲述这些的果实来结束：如果如上所述，如理如实地修持所应取舍之处，那么功德和果实就是：通过证悟缘起性空之真谛，迅速耗尽并舍弃自相续中的一切烦恼。从三种菩提果中，获得殊胜无上的菩提。想到会这样获得，就要努力修持其因，以具足恭敬和恒常的精进，恒常努力于取舍之学处，这样教导。第四，结尾的意义。由哪位论师所作的作者署名。由哪位译师所翻译的译者署名。第一，一切有部，即主张存在五种所知之基础的学派中，比丘应如何取舍的
English
Through practice, prostrate to stupas and Buddha images, etc. Request the Khenpo and others not to sleep in the evening and at dawn, and under them, the Khenpo and disciples, etc., wash the feet of the Lama with clean water. Those with discipline request the Khenpo and other Lamas to grant permission for all the virtuous deeds done in the evening and at dawn. After receiving permission, wash both of one's own feet with water. Divide the night into three parts, and strive diligently in the upper and lower parts, not sleeping. By fulfilling what the Lama has permitted to do, if one can act without contradicting the vows of what to abandon and what to adopt, one should know that one is speaking the truth. If one does not do so, one will knowingly speak falsely. Even when sleeping in the middle part of the night, one should not sleep without any thought, but think like this: I will wake up early tomorrow, and with the thought that all directions are filled with light, keep these thoughts in mind, then lie down on the right side, like a lion. Like this, one should be mindful of the thoughts of waking up and light, etc., and be respectful. Before sleeping, one should also have the lineage of virtue, such as remembering the Three Jewels, so that dreams will be auspicious and one will wake up quickly. Similarly, after waking up quickly, in the lower part of the night, at dawn, get up from bed and until dawn, one should learn to recite, etc., as mentioned above. Fifth, concluding by stating the fruits of these: If one practices the things to be adopted and abandoned as explained above, then the qualities and fruits are: by seeing the truth of dependent origination, all the afflictions in one's own mind will be quickly exhausted and abandoned. From the three types of enlightenment, one will attain the supreme and unsurpassed enlightenment. Thinking that one will attain it in this way, one should strive to cultivate its cause, and with constant diligence and respect, one should always strive in the learning of what to adopt and abandon, thus he advised. Fourth, the meaning of the conclusion. The author's colophon by which teacher it was made. The translator's colophon by which translator it was translated. First, from the Sarvastivada, that is, the school that asserts that there are five bases of knowable objects, the