English
If it is like that, it will naturally subside, so it is not needed. If it is not like that, then: presence 1, mindfulness 2, non-insanity 3, and many 4, self-nature 5, like spreading grass 6, and promising 7 to do. This is called the seven ways of settling disputes 8. That is, for distribution, the disputant 1, the mediator 2, the four monks 3, clarity 4, clarity of clarity 5, other monks 6, the Vinaya holder 7, and the elder with power are the present. These are the eight kinds of presence. The Sangha distributes wooden sticks, giving purity to the majority side, this is many, there are two kinds. In order not to choose, for situations where there are offenses to be spoken of, it is presence, and for situations where there are no offenses to be spoken of, there are four kinds: rootless, other-rooted, and speaking after confession, for these three, giving mindfulness pacification, saying there is no fault. For things done due to insanity, if they were not done when not insane, then there is no offense, giving non-insanity pacification. For the sake of offense, for situations where one does not know one's own fault, giving seeking self-nature. If the disputing parties do not spread, it is pacified by promise. If it is related to an individual, it is pacified by presence. If it is related to all the Sangha, it is like spreading grass, mutually yielding, and pacifying with everyone in agreement. For disputes for the sake of action, giving conformity to the action, thereby directly pacifying, and through indirect means, all seven ways of settling disputes apply, because relying on the first three disputes, there will be situations where conformity to the action is not given. Second, the basis of the separation of Kaushambi is: within one boundary, four monks speak of what is not Dharma, therefore separating from the Dharma-speaking Sangha, and after completing the karma such as Uposatha, it becomes a karma dispute. There are two kinds of pacification: abandoning the cause is: abandoning the offenses that should be abandoned by the separated Sangha, forcibly ordering to join the number, etc. Relying on the antidote is: the internal antidote is not exceeding the four Samana dharmas, and the external antidote is if a separation dispute occurs, then requesting forgiveness from the Sangha, the Sangha requesting forgiveness with the four karmas, giving conformity and conformity Uposatha, and afterwards being equal to each other.
Chinese
符合的布萨塔行为。第三，分裂的基础。僧团的剩余和无间两种，第一种是：导师和殊胜二者之一逝世后，不是最初行为的比丘，为了学习五种学处之类的，做了布施戒条的行为，那时，如果未放弃止赎的最后，则布施者成为分裂的剩余，接受者成为其后续的剩余。无间的是：分裂者是具有见行如法的比丘，在住处导师面前之外，所分的幼稚僧团，最终是除了佛陀之外的导师提婆达多，以及其他正法提婆达多的五种苦行，不应吃肉，不应喝奶，不应穿缝纫的衣服，不应吃盐，不应住在寺院。注释：有些人容忍并在道路上接受戒条，这是分裂。寂静者是经中所说，殊胜二者之一使之和解。过患是：僧团分裂后到未和解之间，在一个导师的刹土中，任何五道都不会生起。第四，普遍适用于一切的业之基础。对不属于有情者所做的是，划定大小边界等八种。对属于有情者，也有在家和出家两种，第一种是对在家者所做的是：在家的学处布施、钵倒扣，解除那两者，外道居住者布施等。出家者也有两种，对受具足戒者所做的是：布施之前的两种戒律，受具足戒，布施夏季闭关之外行走的允许，废除沙弥戒，即布施和惩罚两种。对未受具足戒者所做的是：布施业二十一种，委任业六种，强制业九种，劝诫业十种，列入数目四种。对那一切，有法与非法，以及相应与不相应的行为，即前两种应成办，后两种应舍弃。这样，以对进退的学处进行取舍的如法戒律，就能成就等持，其主要支分是净化的功德，因此也应如实地接受，什么是呢？寺院者本身1，以及拂尘处
English
The act of conforming Posadha. Third, the basis of division. The Sangha's remainder and the uninterrupted two, the first is: After one of the Teacher and the Supreme Pair has passed away, a Bhikshu who is not the initial act, in order to study the five precepts and the like, performs the act of giving the precepts. At that time, if the end of the redemption is not abandoned, the giver becomes the remainder of the division, and the receiver becomes the subsequent remainder. The uninterrupted is: The divider is a Bhikshu who has the right view and conduct, other than in front of the dwelling teacher, the divided childish Sangha, the ultimate is the teacher Devadatta other than the Buddha, and the other Dharma Devadatta's five ascetic practices, one should not eat meat, one should not drink milk, one should not wear sewn clothes, one should not eat salt, one should not live in a monastery. Note: Some people tolerate and accept precepts on the road, this is division. The peacemaker is what is said in the scriptures, one of the Supreme Pair makes it reconcile. The fault is: From the time the Sangha is divided until it is reconciled, in the realm of one teacher, none of the five paths will arise. Fourth, the basis of action that applies to all of them. What is done to those who do not belong to sentient beings is eight kinds such as demarcating large and small boundaries. Among those who belong to sentient beings, there are also two kinds, householders and renunciates. The first is what is done to householders: the householder's precepts, the overturned bowl, the removal of those two, the giving to those who live in non-Buddhist places, etc. There are also two kinds of renunciates. What is done to those who have taken full ordination is: giving the two previous vows, taking full ordination, giving permission to go outside the summer retreat, abolishing the novice monk's vows, that is, giving and punishment. What is done to those who have not taken full ordination is: twenty-one kinds of giving actions, six kinds of appointed actions, nine kinds of compulsory actions, ten kinds of admonishing actions, and four kinds of counting actions. For all of that, there are actions that are Dharma and non-Dharma, and actions that are concordant and discordant, that is, the first two should be accomplished, and the latter two should be abandoned. In this way, with the correct discipline of taking and abandoning the precepts of entering and leaving, Samadhi can be achieved, and its main branch is the merit of purification, so it should also be accepted as it is. What is it? The monastery itself 1, and the dust-sweeping place.
Chinese
二是十二种头陀行：一、粪扫衣，二、常乞食，三、一坐食，四、跏趺坐，五、不食残食，六、持三法衣，七、毡衣，八、随处住，九、住坟墓，十、住树下，十一、露地住，此为十二种。二是顺便开许的行持方式：于修学珍爱戒律，精勤取舍之际，四根本罪和十三僧残罪共十七条，以及除此之外的杀害旁生等自性罪二者，在别解脱经中没有开许加持后可以享用的情况。如果不得不享用除此之外的单单是遮罪之类不允许依赖的，那么生起菩提心而加持的方式是：比如，如果必须享用非时食，或者未经给予而取，或者反复食用，那么通常四种戒律，即自性戒、法戒、律仪戒和断戒，其中对于北方音声不悦耳的人们来说，因为是自性戒者，所以观想自己处于那个洲而允许享用。经中说：在舍卫城，许多商人迎请佛陀和僧众等应供。他们准备好食物，送到用餐地点，在没有迎请之前，商铺失火，他们去救火。时间已晚，僧人们向世尊禀告情况。世尊说：因为他们的心已经舍弃了，所以僧人们不要犹豫，可以食用。食用后，在北方音声不悦耳的时候加持。根本经中说：如果想要开始做未经给予而取，或者未经允许，或者非时食等允许做的事情，那么应当忆念北方音声不悦耳的地方。同样，为了有益于疾病，如果必须在未过半月时沐浴，那么观想自己是病人，因此...
English
Secondly, there are twelve types of ascetic practices: 1. Wearing clothes made from discarded rags, 2. Always begging for food, 3. Eating only one meal at a sitting, 4. Sitting in the lotus position, 5. Not eating leftovers, 6. Holding three Dharma robes, 7. Wearing felt clothing, 8. Dwelling wherever one happens to be, 9. Dwelling in cemeteries, 10. Dwelling under trees, 11. Dwelling in the open air. These are the twelve. Secondly, the way to consider incidental permissions: In this instance of cherishing the training and diligently engaging in what to adopt and abandon, there is no mention in the Pratimoksha scriptures themselves of the four root downfalls and the thirteen remaining offenses, totaling seventeen, and those others that are both naturally unwholesome, such as killing animals, being blessed and allowed to be used. If one cannot avoid consuming things that are purely prohibited and should not be relied upon, then the way to generate the mind and bless them is as follows: For example, if one has to consume food at the wrong time in the afternoon, or something not given, or eat repeatedly, then in general, from the four types of ethics—nature, Dharma, vows, and abandonment—those people for whom the sound of the north is unpleasant are those with the ethics of nature, so it is permitted to enjoy thinking that they are in that continent. The holy scripture says: When in Shravasti, many merchants invited the Buddha and the Sangha, etc., for a meal. They prepared the meal and took it to the place of the feast, but before they invited them, a fire broke out in the shop, and they went to put out the fire. When it was time for the meal, the monks asked the Blessed One what had happened. The Blessed One said: Because their minds have completely given it up, monks, do not hesitate to eat it. After eating, bless it at the time when the sound of the north is unpleasant. The Root Sutra says: If you want to start doing things that are allowed, such as taking what has not been given, or what has not been allowed, or eating at the wrong time, then you should keep in mind the places where the sound of the north is unpleasant. Similarly, if one has to bathe before half a month has passed for the sake of benefiting from illness, then one should think, 'I am sick, therefore...'
Chinese
认为是由于对那些过失有益才允许的。还有，多余的一两件衣服，以及颜色不适合的白色衣物等，皮革的靴子和垫子等，羊皮等需要享用时，对此生起心的方式是，现在这些衣服垫子等不能随时如意得到，因此感到贫乏。如果得不到却不享用，就会因寒冷而衰弱，从而对善行和生命造成障碍，因此要想到是为了守护它们才允许的。如果需要接触和拥有珍宝，则认为是供养三宝的缘故。必须观想是为了医治众生和成办对他们有益的事情才允许的。对于那些既没有明确允许也没有禁止的事物，应该如何取舍呢？应该遵循任何允许或禁止的原则。律藏零星经文中说：比丘们，我向你们广泛地宣说了律，但不是以简略的方式。然而，也请听取简略的内容。比丘们，我对于你们，从一开始就没有允许也没有禁止的那些事物，如果它们接近如法并能阻止不如法，那么就应当视为如法。如果它们接近不如法并能阻止如法，那么就因为是不如法而不应当普遍使用。总而言之，导师涅槃后，声闻部派分裂为十八部，根本部派是两个或四个。两个是最初分裂的基础，即上座部和大众部。四个是在此基础上加上一切有部和大众部。其中，国王种姓持地（梵文：Grahapati）的后裔是一切有部，婆罗门大迦叶波（梵文：Mahākāśyapa）的后裔是大众部，制箭师迦旃延（梵文：Kātyāyana）的后裔是上座部，理发师优波离（梵文：Upāli）的后裔是多闻部，这四个部派中，在藏地弘扬最广的是一切有部。虽然这些部派在一些学说方面存在细微的差异，但由于与格里吉王的梦兆相符而被整理归纳，因此四个部派的学说
English
thinking that it was allowed because it was beneficial for those faults. Also, when it is necessary to use one or two extra clothes, white clothes that are not suitable in color, leather boots and cushions, sheepskins, etc., the way to generate the mind for this is to feel impoverished because these clothes and cushions, etc., cannot be found at will now. If one does not use them when they cannot be found, one will be weakened by the cold, which will become an obstacle to virtue and life, so one should think that it was allowed in order to protect them. If it is necessary to touch and possess precious things, then think that it is for the sake of offering to the Three Jewels. One must contemplate that it was allowed in order to heal sentient beings and accomplish what is beneficial to them. How should one adopt or reject those things that are neither explicitly allowed nor prohibited? One should follow whichever principle of allowance or prohibition is consistent. The Vinaya Minor Texts say: Monks, I have extensively taught you the Vinaya, but not in a concise way. However, listen to the concise content as well. Monks, for those things that I have neither allowed nor prohibited from the beginning, if they are close to what is lawful and prevent what is unlawful, then they should be regarded as lawful. If they are close to what is unlawful and prevent what is lawful, then they should not be universally used because they are unlawful. In short, after the Teacher's Parinirvana, the Sravaka schools split into eighteen schools, the root schools being two or four. The two are the basis of the initial split, the Sthavira and the Mahasanghika. The four are these plus the Sarvastivada and the Sammatīya. Among them, the descendants of the royal caste Grahapati are the Sarvastivadins, the descendants of the Brahmin Mahakasyapa are the Mahasanghika school, the descendants of the arrow-maker Katyayana are the Sthaviras, and the descendants of the barber Upali are the Sammatīyas. Of these four schools, the one that is most widespread in Tibet is the Sarvastivada. Although there are slight differences in some of the teachings of these schools, they have been compiled and summarized in accordance with King Krki's dream omen, so the teachings of all four schools