English
As for the methods derived slightly from it, they are not mentioned because of the abundance of words. Third, regarding the basis of leather related to special circumstances: Generally, in the central regions, only leather shoes are popular in order to protect the dwelling. In homes other than monasteries, if there are no other mats, only sitting on leather is allowed, not lying down. In remote areas, it is allowed in order to protect against the cold, so both shoes and bedding can be relied upon. It is not allowed to wear fancy and decorated shoes, or to carry leather from animals such as tigers, lions, horses, donkeys, etc. In particular, in the Asmāraparānta region, it is said in the teachings of practice that leather clothing can be used as desired. Generally, in places where water freezes, it is said that both hats and boots are allowed. Third, the basis of dwelling. The method of building a dwelling is: a toilet is set in the center of one side, and a gatehouse is set in front. On the door, draw Vajrapani Yaksha, and in the gatehouse, draw a five-part wheel of Dharma, etc. The method of using bedding etc. there is: The goddess Saga said: Those who do not study can use it as the owner. Those who study use it after receiving offerings. Those who have meditation and reading, using it after permission is not a fault. Those who are destroyed by Lela, those beings use it as a loan. For those who break the precepts, the use of monasteries etc. is prohibited at any time. It is like this. Incidentally, regarding the ways of prostration that should and should not be done: lay people prostrate to renunciates, renunciates prostrate to monks, and everyone prostrates to the Buddha, etc., it should be understood through these ways. Third, if damaged, the seven bases of remedy can be summarized into two: remedy for downfall and remedy for disputes. The first has four: enacting precepts for many monks wearing red and yellow robes, this is the basis for remedying red and yellow robes. Relocating by giving offerings in half a month etc., this is the basis for residing elsewhere by using relocation. For each individual, precepts for downfall are enacted, and whether they are concealed or not, and whether it is the time for restoration or not, etc., are briefly explained, this is the basis for summarizing individuals, time, and non-time. Relying on many faults, restoration, prohibition, and suspension should be done, this is the basis for teaching restoration, prohibition, and suspension. First, for those who do not like red and yellow robes, remedy with rebuke, and those who like it, remedy with confession. First, for those who quarrel, with four karmas
Chinese
如果对于不遵守行为规范者处以惩罚，但不听从，就威胁说要将其逐出僧团。1、如果犯了僧残罪，即使采取了迁移等措施，如果屡次发生，就以微弱的手段贬低说“是其他人的住所法”。2、为了阻止破坏家庭和谐，阻止对该住所不信任，而驱逐。3、对于轻蔑在家众的行为，僧团用友好的物品进行劝诫后遣返。4、逐出僧团。5、以上是五种。这种逐出僧团有七种：如果说“有罪也没有罪”，那么就将其逐出僧团，称之为“不见逐出”。1、同样，对于所有已经发生的僧残罪等罪行，即使众所周知也不忏悔。2、说“喝酒没有罪”等邪见者。3、对于争吵打斗，即使努力也无法制止。4、表面上装作身语如法，但内心却怀有争吵的种子并亲近。5、与比丘尼嬉戏玩闹，杂乱地居住。6、通过如理如实地辨析佛法，即使采取了平息争端的措施，也无法平息。7、以上这些都要被逐出僧团。第二，通过欢喜坦白忏悔来弥补：如果犯了罪的人有后悔和约束的心，并且乐于弥补，那么就根据从不隐瞒的堕罪到恶作的轻重程度，如法地令其忏悔。第二，通过迁移来安住于其他地方的基础是：迁移，悦意，这二者的行为规范，以及驱逐。第一，因为不是特殊的人，所以对于隐藏了多少天的僧残罪，就要迁移多少天。如果在迁移的过程中，又发生了类似的第二个僧残罪并加以隐藏，那么就要从头开始迁移。如果发生了第三个，就要从头开始提起并迁移。如果发生了第四个，就要严厉地贬低。第二，悦意是为了清净僧残罪的根本，比丘需要六天，比丘尼需要半个月，这也是为了超越重法。而且，如果一开始在进行悦意的过程中，又发生了僧残罪，那么就要从头开始悦意，等等，与前面相同。第三，这二者的行为规范是：不应拥有私产1，不应共同使用2，不应住在上师的住所3，不应从事处罚的事务4，不应舍弃所依的差别5。早晨1
English
If someone is punished for not following the code of conduct but does not listen, they are threatened with expulsion from the Sangha. 1. If a Sanghavasesa offense occurs, even if measures such as moving are taken, if it happens repeatedly, they are belittled with weak means, saying, "It is someone else's dwelling Dharma." 2. To prevent disrupting family harmony and to prevent distrust of that dwelling, they are expelled. 3. For actions that despise laypeople, the Sangha admonishes them with friendly objects and sends them back. 4. Expulsion from the Sangha. 5. These are the five. There are seven types of expulsion from the Sangha: If someone says, "There is an offense, but there is no offense," then they are expelled from the Sangha, called "Unseen Expulsion." 1. Similarly, for all Sanghavasesa offenses and other transgressions that have occurred, even if they are well known, they are not confessed. 2. Those with wrong views, such as saying, "There is no fault in drinking alcohol." 3. For those who quarrel and fight, even if efforts are made, they cannot be stopped. 4. They outwardly pretend to be disciplined in body and speech, but inwardly harbor the seeds of quarrel and associate closely. 5. They dwell mixed up with nuns, engaging in flirtation and frivolity. 6. Even if measures are taken to pacify disputes by thoroughly and correctly analyzing the Dharma, they cannot be pacified. 7. All of these are to be expelled from the Sangha. Second, to remedy through joyful confession: If the person who has committed an offense has a mind of regret and restraint and is willing to remedy it, then, depending on the severity from unhidden Parajika to misdeeds, they should be made to confess properly. Second, the basis for dwelling elsewhere through the practice of moving is: moving, pleasing, the code of conduct for these two, and expulsion. First, because it is not a special person, for as many days as a Sanghavasesa offense has been concealed, they should be moved for that many days. If, while moving, a second similar Sanghavasesa offense occurs and is concealed, then the moving should start from the beginning. If a third occurs, it should be raised from the beginning and moved. If a fourth occurs, they should be severely belittled. Second, pleasing is for the purpose of purifying the root of the Sanghavasesa offense. A monk needs six days, and a nun needs half a month, which is also to transcend the heavy Dharma. Moreover, if a Sanghavasesa offense occurs while initially engaging in pleasing, then the pleasing should start from the beginning, and so on, as before. Third, the code of conduct for these two is: One should not possess private property 1, one should not use things in common 2, one should not live in the teacher's residence 3, one should not engage in punitive affairs 4, and one should not abandon the distinctions of reliance 5. Morning 1.
Chinese
如绕佛、供养等时节，集会之时，傍晚之时，一切时中如何行持？舍弃如是五种特殊行为，应接受五种低下行为，如学习戒律一般。若无其他，则可诵戒经。第四，驱逐：父亲方面有二十人，母亲方面有四十人的僧团先行同意，然后通过四羯磨法承认为恭敬处。第三，就个人而言，对于与自身相关的剩余罪过，明知或犹豫不决，明明有忏悔之处却隐瞒已过戒期；或者对于犯戒之罪，不知是否已犯，犯了什么，是否故意而为；或者对于已还俗的，还未完全恢复比丘戒体的，又重新成为比丘，处于未完全恢复比丘戒体的状态；或者隐瞒的时间和犯戒的程度不确定，因此无法衡量；安住，从根本上完全安住，欢喜，从根本上安住而完全欢喜，驱逐，这五种羯磨类别；时间和犯戒程度不确定，不会变得很少，而是以清净为界限，在四个月等等的时间里，做了很多掩盖，这是第六种。第四，关于教诫、医治、遮止、安立的基础：有基础的法，没有基础的非法，以及产生这些的僧团。第二，关于平息争端：为了平息僧团的大部分争端，这是争端的基础；跋耆子和迦叶维部互不一致，各自进行羯磨，因此制定了分离羯磨的基础；僧团的观点和导师各不相同，分为两派，通过调解，这是僧团分裂的基础，共有三种。第一，关于争端的基础：有四种争端和七种平息方法。第一种是：对于有为法是常还是无常等，为了引发争端；对于教诫、医治、遮止、安立，如安立者和安立对象之间的争端，为了不教诫；由于三种争端，对于布萨等羯磨不给予同意，因此变成争端，为了行事；当谈论堕罪时，不承认，如谈论者和被谈论者之间的争端，为了堕罪而争端，这是第四种。平息方法是：死亡，还俗，或者相续中生起具有特殊智慧和慈悲
English
How to practice at all times, such as when circumambulating stupas and making offerings, during gatherings, and in the evening? Abandoning these five special behaviors, one should accept the five inferior behaviors, like learning the precepts. If there is nothing else, it is said that one can recite the Pratimoksha Sutra. Fourth, expulsion: The Sangha of twenty from the father's side and forty from the mother's side must first agree, and then be recognized as an object of respect through the four karmas. Third, regarding the basis of the individual: Knowing or doubting the remaining transgressions related to one's own mind, concealing that the end of the precepts has passed while there is a place for confession; or regarding the sin of transgression, not knowing whether it has been committed, what has been committed, or whether it was done intentionally; or for those who have disrobed and have not fully restored the bhikshu vows, and then become a bhikshu again, being in a state of not fully restoring the bhikshu vows; or the time of concealment and the extent of the transgression are uncertain, so it cannot be measured; abiding, completely abiding from the root, rejoicing, completely rejoicing while abiding from the root, expulsion, these five categories of karma; the time and extent of the transgression are uncertain, it will not become less, but with purity as the boundary, in the time of four months, etc., many concealments have been made, this is the sixth. Fourth, regarding the basis of instruction, healing, prohibition, and establishment: Dharma with a basis, non-dharma without a basis, and the Sangha from which these arise. Second, regarding resolving disputes: In order to pacify most of the disputes of the Sangha, this is the basis of disputes; the Vajjiputtakas and the Kashyapiyas disagreed and performed separate karmas, so the basis for separating karmas was established; the views and teachers of the Sangha were different, divided into two factions, and through mediation, this is the basis for the Sangha's division, there are three in total. First, regarding the basis of disputes: There are four disputes and seven methods of pacification. The first is: Regarding whether conditioned phenomena are permanent or impermanent, etc., in order to incite disputes; regarding instruction, healing, prohibition, and establishment, such as disputes between the establisher and the object to be established, in order not to instruct; due to the three disputes, consent is not given for karmas such as posadha, so it becomes a dispute, in order to act; when discussing downfalls, not admitting them, such as disputes between the speaker and the one being spoken to, disputing for the sake of downfall, this is the fourth. The methods of pacification are: death, disrobing, or the arising of special wisdom and compassion in the continuum.
Chinese
如果像那样，就会自然平息，所以不需要。如果不是那样，就需要：现前1、忆念2、不狂3，以及众多4、自性5，如草铺地6一般，承诺7去做。这被称为七种息诤8。也就是为了分配，争论者1、调解人2、四位僧众3、明了4、明了的明了5、其他僧众6、持律者7、具神通的长老是现前。这是八种现前。僧众分配木筹，给予多数方清净，这是众多，有两种。为了不选择，对于有堕罪可说的情况是现前，没有堕罪可说的情况有四种：无根、他根、已忏悔后又说，对于这三种，给予忆念调伏，说没有罪过。对于因狂乱所做之事，在未狂乱时未做，所以没有堕罪，给予不狂调伏。为了堕罪，对于不知道自己过失的情况，给予寻求自性。如果争论双方没有蔓延开来，就以承诺来平息。与个别之人相关，就以现前平息。与所有僧众相关，就像铺草一样，互相谦让，以所有人都意见一致来平息。为了行动而争论，给予随顺业，从而直接平息，并通过间接的方式，七种息诤全部适用，因为依赖于前三种争论，会出现不给予随顺业的情况。第二，迦叶弥分离的基础是：在一个界限内，四位比丘说非法，因此从说法僧众中分离出来，在进行布萨等羯磨结束后，就变成了羯磨之诤。息诤有两种：断除因是：舍弃僧众分离的应舍弃的堕罪，强制命令加入数量等。亲近对治是：内部的对治是不超过四种沙门法，外部的对治是如果发生分离的争论，就向僧众祈求宽恕，僧众以四羯磨祈求宽恕，给予随顺和随顺的布萨，之后互相平等。