Chinese
律仪的别解脱戒是属于大乘的防止罪行的戒律。其中，依靠居士戒、沙弥戒和比丘戒这三种戒律，根据男女的差别分为父母两种，因此共有六种。在此基础上，加上式叉摩那戒和八关斋戒这两种戒律，就构成了八种别解脱戒。如果归纳起来，前三种戒律的父母戒在戒体上没有差别，因此是四种。如《俱舍论》中所说：“别解脱名为八，体性实为四种，由名异故说差别，此等差别无相违。”第二，详细解释分为两种：解释在家居士的学处和解释出家人的学处。第一种又分为两种：解释居士戒的学处和解释八关斋戒的学处。第一种是：如果区分在家居士的戒律，可以分为完全守护戒律和梵行居士两种。守护一条戒等都包含在前者守护的内容中，而八关斋戒属于后者的范畴。这里，如果考虑到五种内部分类，则认为是五种。因为似乎修改了文字，那样也没有矛盾，但大多数文字都说是两种，所以按照两种来解释。其中，第一种是完全居士戒的守护内容，即从杀生、不予取、邪淫或妄语中，随意舍弃其中一种，称为守护一条戒，比如仅仅舍弃杀生。这些也需要以人为对象，因为众生之主是人。在此基础上，加上舍弃不予取等一种，守护这两种戒律，称为具足一分或守护几条戒。在此基础上，加上舍弃妄语等，守护三种戒律，称为守护大部分。在此基础上，加上舍弃邪淫，以及根本四条戒加上酒，如果舍弃，则被认为是完全守护戒律的居士。其中，将酒作为支分的原因是，如果不舍弃酒，其他学处就不会完全清净。根本四条戒加上“一半”的说法，是因为仅仅舍弃邪淫，而没有舍弃非梵行。这也是因为在家居士容易守护。
English
The individual liberation vows of the Vinaya are the precepts of the Mahayana that prevent wrongdoing. Among them, relying on the three vows of layperson, novice, and fully ordained monk, they are divided into two parents according to the distinction between male and female, thus there are six. On top of that, adding the two vows of the probationary nun and the eight precepts makes eight types of individual liberation vows. If summarized, the parental vows of the first three do not differ in substance, so there are four. As it says in the Treasury of Knowledge: "Individual liberation is called eight, its substance is actually four, because the names change due to the designation, these differences are not contradictory." Second, the detailed explanation is divided into two: explaining the precepts for householders and explaining the precepts for renunciates. The first is divided into two: explaining the precepts for laypersons and explaining the precepts for the eight precepts. The first is: if the precepts of householders are distinguished, they can be divided into completely guarding and celibate laypersons. Guarding one precept, etc., is included in the former's content to be guarded, and the eight precepts belong to the latter category. Here, if we consider the five internal classifications, then it is considered five. Because it seems that the text has been modified, there is no contradiction in that way, but most texts say two, so we explain it according to two. Among them, the first is the content to be guarded by the complete layperson's vow, that is, abandoning any one of killing, stealing, sexual misconduct, or lying, is called guarding one precept, such as abandoning only killing. These also need to have a human being as the object, because the lord of beings is man. On top of that, adding abandoning one such as stealing, guarding these two precepts is called possessing one part or guarding several precepts. On top of that, adding abandoning lying, guarding three precepts is called guarding most. On top of that, adding abandoning sexual misconduct, and abandoning the four root precepts plus alcohol, then they are considered laypersons who completely guard the precepts. Among them, the reason for placing alcohol as a branch is that if alcohol is not abandoned, the other trainings will not become completely pure. The word "half" is added to the four root precepts because only sexual misconduct is abandoned, and non-celibacy is not abandoned. This is also because it is easy for householders to guard.
Chinese
考虑到这一点。《俱舍论》中说：邪淫极其低劣，容易做到，不做才能获得利益。因此说。舍弃不净行等四根本和酒等五种，就被普遍称为梵行居士。对此，律藏中没有开示除了圆满居士之外的其他受戒方式，所以在请求戒律时，应说：请您纳我为居士。这样说完之后，在宣说学处时，就是要区分哪种居士和哪种居士的界限。如果戒律是在三次陈述的最后一次产生，那么学处呢？不要认为从那之后，陈述会变成不确定的戒律，因为经部宗可能会这样认为。四部律藏中没有“请您纳我为某某居士”的说法。一般来说，前两次陈述没有意义，但后一次“请您纳我”本身并非从强大的力量中产生。而是在三次陈述的最后一次，陈述了三次的获得界限，因此要认为已经产生，这就是依靠意愿来施加口诀的语言。第二，宣说近住的学处：为了让在家之人能够在任何时候都难以行梵行，而加入一天的梵行，所以才开示了近住。也就是将出家之人的粗略十学处浓缩后开示。其中，允许在家之人接受金银，是因为考虑到需要养活妻子、儿子和女儿等家眷，所以才允许的。同样，歌舞等和花鬘等，虽然对沙弥来说是分别计数，但对在家之人来说，这两者罪过较小，所以合在一起计数，这是《本地分》中所说的。实际上，除了接受金银之外，近住者必须舍弃其余九条。但仅仅在名义上被称为八支斋戒。发誓并守护这一天一夜，是自己戒律的特征。《俱舍论释》中说：在守护的那天早上受持，第一次受持后，以后就不需要受持了，这是不可能的。因此，在家之人在初八、十五、三十和四大节日等主要日子里受持和守护，所以称为时分戒。而居士们
English
Considering this, the *Abhidharmakośa* says: "Because sexual misconduct is extremely base, and easy to do, one should not do it in order to gain benefit." It is said. Giving up impure conduct and the four root precepts including alcohol and the five, is generally known as a celibate layman. In this regard, the Vinaya does not teach any other method of bestowing vows other than the fully ordained layman, so when requesting vows, one should say: "Please accept me as a layman." After saying this, when reciting the precepts, it is to distinguish the boundaries of which layman and which layman. If the vows arise at the last of the three recitations, then what about the precepts? One should not think that after that, the recitation will become an uncertain vow, because the Sutra school may think so. In the four Vinaya texts, there is no saying "Please accept me as so-and-so layman." In general, the first two recitations are meaningless, but the latter "Please accept me" itself does not arise from great power. Rather, at the last of the three recitations, the boundaries of the three attainments are stated, so one should think that it has arisen, and this is the language of applying the oral instruction based on intention. Second, explaining the precepts of the Upavāsa: It is taught for the purpose of adding a one-day celibate practice because it is difficult for householders to practice celibacy at all times. That is, it is taught by condensing the ten coarse precepts of the ordained. Among them, it is not forbidden for householders to receive gold and silver, because it is considered necessary to support family members such as wives, sons, and daughters, so it is allowed. Similarly, dancing and garlands, although counted separately for novices, are counted as one for householders because these two are less sinful, as stated in the *Yogācārabhūmi-śāstra*. In fact, other than receiving gold and silver, all nine others must be abandoned by the Upavāsa practitioner. But it is only nominally known as the eight-branch precepts. Vowing and guarding this for one day and one night is the characteristic of one's own vows. The *Abhidharmakośa* commentary says: "One takes it on the day one guards it, and it is impossible that one does not need to take it later after taking it the first time." Therefore, householders take and guard it on major days such as the eighth, fifteenth, and thirtieth days of the month, and the four great festivals, so it is called the time-bound precepts. And the laymen
Chinese
我现在要去受持斋戒了。经部师们认为，这种时分戒即使在畜生道也能生起，并且受持的范围也仅限于住在居士斋戒中的人。像这样具有八支的戒律，如果不是像日夜交替那样有一定时限的守护，而是终身守护，就被称为戈弥居士。看来，王子大悲心和大学者旃扎的足迹也仅仅依赖于这种别解脱的种类。因此，才说旃扎是像戈弥一样的居士。另外，被称为皈依三宝的居士，仅仅是将进入佛教徒之列就称为居士。就像是所有律仪的基础，但从自身来说不会产生律仪。《俱舍论释》中说：这仅仅是善行，而不是律仪。然而，日下部和经部师们认为，即使那不是居士的律仪，也符合居士的定义，这是合理的。因为《涅槃经》中说：凡是皈依佛的，就是真正的居士。第二，关于出家者的学处，也有两种：讲解沙弥的学处和讲解具足戒的学处。第一种又分为两种：讲解沙弥的学处正文和顺带讲解式叉摩那的学处。第一种是：总的来说，戒律的功德有八种：一、因为没有违犯已经正确受持的任何一条戒律，所以是不退失的。二、因为没有违犯许多学处而变成有过失的，所以是无过失的。三、因为没有与不善的部分相混杂，所以是不混杂的。四、因为没有完全奉献给世间和享受的目的，所以是不染污的。五、因为不会变成其他形式，所以是不沾染的。六、因为具有以上五种功德，所以是自主的。七、这样的戒律是被智者们和圣者僧团所赞叹的。八、因为具有戒律，所以能够修成等持。因为等持能使心变得堪能，所以能生起智慧等所有道之功德，因此戒律是所有功德的基础。《亲友书》中说：你的戒
English
I am now going to observe the Uposatha vows. The Sautrantikas believe that this temporal precept can arise even in the animal realm, and the scope of observance is limited to those who abide in the lay Uposatha vows. Such a precept with eight branches, if it is not a limited period of protection like the alternation of day and night, but is constantly protected for life, is called a Gomi layperson. It seems that Prince Mahakarunika and the feet of the great scholar Chandra also rely solely on this category of Pratimoksha. Therefore, it is said that Chandra is a layperson like Gomi. Furthermore, the one known as the layperson who takes refuge in the Three Jewels is merely designated as a layperson upon entering the Buddhist fold. It is like the foundation of all vows, but from itself, no vows arise. The Abhidharmakosha commentary says: This is merely good conduct, not a vow. However, the Hiyagriva and Sautrantika schools consider it reasonable to regard it as a defining characteristic of a layperson even if it is not a layperson's vow, because the Nirvana Sutra says: Whoever goes for refuge to the Buddha is a true layperson. Secondly, regarding the precepts for renunciates, there are two: explaining the precepts of a novice monk and explaining the precepts of full ordination. The first is divided into two: explaining the precepts of a novice monk proper and incidentally explaining the precepts of a female trainee. The first is: In general, the virtues of ethics are eightfold: 1. Because one has not transgressed any of the precepts that have been correctly taken, it is undiminished. 2. Because one has not transgressed many precepts and become faulty, it is faultless. 3. Because it is not mixed with unwholesome elements, it is unmixed. 4. Because it is not entirely dedicated to worldly existence and enjoyment, it is unpolluted. 5. Because it does not change into another form, it is unstained. 6. Because it possesses the above five qualities, it is independent. 7. Such ethics are praised by the wise and the assembly of noble ones. 8. Because one possesses ethics, one is able to accomplish Samadhi. Because Samadhi makes the mind workable, all the qualities of the path, such as wisdom, arise, therefore ethics are the foundation of all qualities. The Suhrllekha says: Your ethics
Chinese
戒律虽不减损却不低劣，应当依止那些不混杂不染污的（戒律）。据说戒律如同生财和不生财的土地一样，是所有功德的基础和所依。像这样，为了使戒律完全清净，无论是出家还是近圆，在十年等等的时间里，如法依止一位堪布或者堪为上师的格隆非常重要。正如那（律经）中所说：依止善知识，是梵行，世尊说为了完全圆满。因此，作为沙弥，所有应当断除的事物都称为“恶作”。与他胜罪相似的恶作有四种：断绝具有人或者人相之名称的生命；偷盗抢夺他人所拥有且价值相当的财物；在三种途径中的任何一种行不净行；妄语，即对具有五种特征的人说谎，这五种特征是：能说话，能理解意义，具有自然存在的觉知，不是男根不具者，也不是双性人。（注释：对具有上述特征的人说谎，即犯了人法妄语。）这四种根本罪，如果具备了基础、意乐、行为和究竟这四个条件，就会成为破戒，而能否恢复的界限在于是否有隐瞒之心，这与比丘的情况相同。在六种应忏悔的支分罪中，谨慎的支分是戒酒。也就是说，用酒曲浸泡药物和花朵等制成的酒，以及其他用粮食酿造的酒等任何能使人醉的物质，饮用都是重罪。班智达萨扎那说：如果饮用了某种东西，会损害戒律、禅定、智慧、见解、生活、仪轨、正念、正知、信心和精进，使善法衰退，那么就不应该饮用。世尊在《欢喜经》中说：能使人醉的过患有二十五种。因此，剩余的五种称为威仪支。禁止随意放纵，以轻率的态度进行身体的舞蹈等，以及口头的歌唱，吹奏、敲打、弹拨等各种乐器在非时进行。因为玩乐的想法会增长轮回的执着，并且会导致傲慢和自大。禁止佩戴珍宝和用珍宝装饰的项链等世间认为美丽的装饰品，以及气味芬芳的香