Chinese
衣之十：不合身的过长过短的上衣。 不束腰带，穿衣发出声响，眼神游移。 久视，低头，换衣服时斜披在肩上。 双手在颈前或后背交叉。 单腿跳跃，用脚的胸部和脚后跟着地行走。 手叉腰，扭动身体，甩动手臂。 摇头，耸肩，以及手拉手等。 这二十种是不应做的居家行为。 未经允许或观察就坐在垫子上，臀部着地发出声响。 伸直腿，双腿交叉，大腿交叉，脚踝堆叠。 在床下勾脚，张开双腿坐着。 避免露出私处，这九种是不应做的坐姿。 不正确地接受，不正对着接受。 不按顺序接受，用余光看钵。 把钵藏在枕头或先前的东西下面接受， 以及放在其他容器上接受，这八种是取食物时应避免的。 违规食用，食物太大太小或不适量。 张着嘴吃东西时说话，发出啧啧的声音。 发出咋咋、呼呼、噗噗的声音，伸出舌头吃东西。 把谷物和糠分开，挑剔食物的缺点。 一口食物塞满腮帮子，用舌头舔牙龈，咬断未吃完的食物。 舔或擦拭手，抖动或摇晃手。 像佛塔一样堆积食物，这二十一种是在吃东西时应避免的。 嘲笑钵，向后看，手部： 不接触被食物污染的水或容器，不倒水。 不混合，倒掉脏水，留下剩余食物。 不在地面、垃圾堆、陡坡、台阶四处。 放置，也不在倾斜的牙龈处漱口。 不拧站立的水和脏水，这十四种行为应避免。 讲经说法时，站立、躺卧、袒露身体。 走在前面的人在背后议论，在路边。 遮住头，倾斜身体，双手在颈后交叉。 系着腰带，戴着帽子，扎着发髻。 戴着念珠和头巾，骑着牛马。 乘坐轿子和坐骑，穿着鞋子。 拿着拐杖、伞、武器、刀剑、敌人的装备和弓箭。 穿着盔甲时不说法，这二十六种行为应避免。 三种行为：站立说法，排泄小便。 不在水和草地上排泄大小便和鼻涕。 不靠在树上，不爬到高处，这是一条规则。 比丘尼的八条他胜罪，二十条僧残罪。 三十三条舍堕罪，一百八十条单堕罪。 十一条悔过罪，一百一十二条恶作罪。 总共三百六十四条戒律。 修行的学处，完全学习的方法。 布萨、安居、解夏、衣物的基础。 皮革、住所、药物等在其他地方了解。 总之，原本允许的等
English
The ten of clothing: ill-fitting, too long, too short upper garments. Not fastening the belt, wearing clothes that make noise, eyes wandering. Looking for too long, bowing the head, draping clothes over the shoulder while changing. Hands crossed in front of the neck or behind the back. Hopping on one leg, walking with the chest and heels of the feet touching the ground. Hands on hips, twisting the body, swinging the arms. Shaking the head, shrugging the shoulders, and holding hands. These twenty are behaviors not to be done at home. Sitting on a mat without permission or observation, the buttocks hitting the ground making a sound. Stretching the legs, crossing the legs, crossing the thighs, stacking the ankles. Hooking the feet under the bed, sitting with the legs spread apart. Avoiding exposing the private parts, these nine are postures not to be done while sitting. Not accepting properly, not accepting face to face. Not accepting in order, looking at the bowl with peripheral vision. Hiding the bowl under a pillow or something previously there while accepting, And placing it on other containers while accepting, these eight are to be avoided when taking food. Eating improperly, food too big, too small, or not appropriate. Speaking while eating with the mouth open, making clicking sounds. Making sounds like "tsak tsak," "hu hu," "pu pu," sticking out the tongue while eating. Separating grains and chaff, criticizing the faults of the food. Stuffing one's cheeks with a mouthful of food, licking the gums with the tongue, biting off unfinished food. Licking or wiping the hands, shaking or wiggling the hands. Piling up food like a stupa, these twenty-one are to be avoided when eating. Mocking the bowl, looking back, the hands: Not touching water or containers contaminated with food, not pouring water. Not mixing, pouring out dirty water, leaving leftover food. Not placing on the ground, garbage heaps, steep slopes, or steps. Placing, nor rinsing the mouth at a slanting gum. Not wringing standing water and dirty water, these fourteen behaviors should be avoided. When teaching the Dharma, standing, lying down, exposing the body. Speaking behind those walking in front, on the side of the road. Covering the head, tilting the body, hands crossed behind the neck. Tying the belt, wearing a hat, tying a topknot. Wearing rosaries and headbands, riding oxen and horses. Riding in palanquins and mounts, wearing shoes. Holding canes, umbrellas, weapons, swords, enemy equipment, and bows and arrows. Not teaching the Dharma while wearing armor, these twenty-six behaviors should be avoided. Three behaviors: standing while teaching the Dharma, excreting urine. Not excreting urine, feces, and snot on water and grass. Not leaning on trees, not climbing to high places, this is one rule. For nuns, eight parajikas, twenty sanghavasesas. Thirty-three nissaggiya pacittiyas, one hundred and eighty pacittiyas. Eleven patidesaniyas, one hundred and twelve sekhiyas. A total of three hundred and sixty-four precepts. The training of practice, the method of fully learning. Posadha, varsa, pravarana, the basis of clothing. Leather, dwelling, medicine, etc., are understood elsewhere. In short, originally permitted, etc.
Chinese
没有阻碍。 如果对可以做和不应该做的进行区分， 那么就去做那些不应该做和接近不应该做的， 如果阻止可以做的，那么就说完全放弃。 转生的所依是外道和无间罪。 声音不好听和食物双性人， 以及五种变性的男人和三种性别的， 除了化身之外，在三大洲出生的人， 男人和女人被认为是戒律的所依。 最后，如果戒律退失，那么讲述恢复的方法， 放弃、学习、奉献和死亡转移， 以及双性同时出现和三次改变。 认为没有因果和断了根本的罪过很重。 未满二十岁要知道近圆戒的后续。 比丘放弃戒律是因为所依而承诺死亡。 比丘尼放弃戒律是因为死亡和近住的， 放弃戒律各自不同，不是共同的。 发生根本堕落和正法衰败也会放弃。 克什米尔地区的分别说部， 如果持有戒律者具有根本堕落两种情况， 就像有钱的欠债人一样看待， 有些人说犯了四根本罪中的一个就全部失去。 最初的业者被情绪困扰和感觉折磨， 对于不能修行的人没有罪过。 被称为隐瞒，秘密地不说出来， 犯了重罪并隐瞒，今生无法恢复。 如果没有隐瞒，那么通过说出实情， 向僧团忏悔，通过见道戒律可以清净。 再次获得戒律，十三剩余等， 根据轻重忏悔，然后依次恢复。 总之，没有聚集四力就没有忏悔。 像吞下毒药一样后悔以前所做的事情， 从内心深处后悔，这是破斥的力量。 像用药物治疗毒药一样，用强烈的手段， 为了消除罪过，运用一切善的对治力。 像不喝毒药一样，之后对于罪恶的戒律， 强烈地确定，这是恢复的力量。 像依靠医生一样，皈依发心，忏悔堕落等， 以强烈的信心运用所依的四种力量。 然而，如果罪恶和堕落的力量强大并交替使用， 那么获得果位的时间会拖延很久，所以要像保护眼睛一样守护。 为了利益，因为疾病和国王的惩罚而受持， 虽然消除了一些违缘，但这是救护恐惧的戒律。 为了来世而受持，被称为善愿戒律， 虽然获得了人天安乐的果报，但不是解脱。 如果具有一定出离心的戒律， 就像获得阿罗汉果位的嘎布的传记一样。 持有三皈依等功德是来世最好的。
English
There is no obstruction. If one distinguishes between what is permissible and what is not, Then one should do what is not permissible and close to not permissible, If one prevents what is permissible, then it is said to be completely abandoned. The basis of rebirth is the heretics and the deeds of immediate retribution. Unpleasant sounds and hermaphrodite food, And the five genders of eunuchs and those with three genders, Except for emanations, those born in the three continents, Men and women are considered the basis for vows. Finally, if the vows are degenerated, then the method of restoration is explained, Giving up, learning, offering, and transference of death, And the simultaneous appearance of two genders and three changes. Considering there is no cause and effect, and those who have broken the root vows are heavy. Those under twenty should know the subsequent of full ordination. A monk gives up vows because of the basis and promises death. A nun gives up vows because of death and the abiding in vows, The abandonment of vows is different for each, not common. Even if a root downfall occurs and the true Dharma declines, one will give up the vows. The Vaibhashika school in the Kashmir region, If a vow holder has both root downfall, They are regarded as wealthy debtors, Some say that if one commits one of the four root downfalls, all is lost. The initial practitioner is afflicted by emotional disturbances and tormented by feelings, There is no fault for those who cannot practice. It is called concealment, secretly not speaking about it, Having committed a defeat and concealed it, it cannot be restored in this life. If there is no concealment, then by speaking the truth, Confessing to the Sangha, it can be purified through the vows of the path of seeing. Obtaining the vows again, the thirteen remaining, etc., Depending on the severity, confess and then gradually restore. In short, without gathering the four powers, there is no confession. Like swallowing poison, regretting what was done before, Regretting from the depths of the heart, this is the power of refutation. Like treating poison with medicine, using strong means, To eliminate faults, apply all virtuous antidotes. Like not drinking poison, afterwards for the vows against wrongdoing, Strongly determine, this is the power of restoration. Like relying on a doctor, taking refuge and generating bodhicitta, confessing downfalls, etc., With strong faith, apply the four powers of reliance. However, if the power of sins and downfalls is strong and used alternately, Then the time to attain the ground will be delayed for a long time, so protect it like your eyes. For the sake of benefit, taking vows because of illness and the king's punishment, Although some obstacles are eliminated, this is the discipline that protects from fear. Taking vows for the sake of future lives is called the discipline of good wishes, Although one obtains the fruits of happiness of gods and humans, it is not liberation. If one has the discipline of definite renunciation, Like the biography of Gawa who attained the state of an Arhat. Holding the Three Refuges and other qualities is the best for future lives.
Chinese
因此，是前后共通之道，发心密咒之所化亦与之相同。因此，是所有功德之基础。这是别解脱律仪的次第，即第二。 善缘众生的导师大雄佛陀，在鹫峰山等地，为大乘种姓者，宣说了极其广大的无量法藏。由文殊结集，龙树等阐释。寂天弘扬深观之宗。弥勒结集，无著兄弟阐释。觉沃杰弘扬广行之流。莲花戒的宗风与龙树相同。本体以慈悲滋润相续，为利他而欲得菩提之心。是舍弃身语意三门过失之心。分类有龙树、无著两种流派。每一派都从一到六分为两两一组。第一是空性大悲之精华。二资粮、二学、世俗谛、胜义谛。三学为戒律、禅定、智慧。四为资粮、加行、以信欲行之发心。五为不清净七地之增上意乐清净，清净三地之异熟，大悲心、断除一切障碍，是佛地之发心等四种。五为五道，六为六度。地、金、月、火等二十二是，以地之界限所分，直至十地之间。总而言之，可归纳为愿行两种。其中，以思惟为愿，以行为遍及。想要去和如实去。第一种未得律仪而得之方式是，受持之方式为，于具律仪之善知识处，由堪为大乘之器，具信之弟子，七支圆满，愿行同时，受持并修自他欢喜等。是龙树之宗，无著之观点是，受持愿心虽不必需别解脱戒，然已如法受持，先具足七种律仪，无有障碍之询问，承诺学处等，以愿行各自之仪轨受持。于佛之所依亦可，此二宗相同。得戒之界限在于三次陈述之末。以究竟义发心之仪轨受持而得，是密宗之宗风，若经典中有说，则誓言本身即是，由修习之力而生。宣说中间不退失，守护之方法。菩提心
English
Therefore, it is a common path for both earlier and later stages, and the disciples of the Vajrayana who generate Bodhicitta are also the same. Therefore, it is the foundation of all qualities. This is the order of the Pratimoksha vows, which is the second. The great sage Buddha, the guide of fortunate beings, in places like Vulture Peak, for those of the Mahayana lineage, spoke of the immeasurable and vast Dharma treasury. Compiled by Manjushri and explained by Nagarjuna and others. Shantideva propagated the profound view. Maitreya compiled and the brothers Asanga explained. Atisha propagated the tradition of vast conduct. The tradition of Padmasambhava is in accordance with Nagarjuna. Its essence is that the mind is moistened by love and compassion, and with the desire to attain enlightenment for the benefit of others. It is the mind that abandons the faults of the three doors of body, speech, and mind. The divisions are known as the two traditions of Nagarjuna and Asanga. Each one is divided into two groups from one to six. The first is the essence of emptiness and great compassion. The two accumulations, the two trainings, conventional truth, and ultimate truth. The three trainings are discipline, concentration, and wisdom. The four are accumulation, application, the generation of aspiration with faith and desire. The five are the impure seven grounds of higher intention and purification, the pure three grounds of maturation, great compassion, and the abandonment of all obscurations, which are the four types of Bodhicitta of the Buddha ground. The five are the five paths, and the six are the six perfections. The twenty-two, such as earth, gold, moon, and fire, are divided by the boundaries of the grounds, up to the ten grounds. In summary, they can be summarized into two types: aspiration and application. Among them, aspiration is through thought, and application is pervasive through action. Wanting to go and going as it is. The way to obtain the first one without having received the vows is, the way to receive is, from a virtuous friend who holds the vows, by a disciple who is worthy of the Mahayana and has faith, with the seven limbs complete, aspiration and application at the same time, receiving and meditating on the joy of oneself and others. This is the tradition of Nagarjuna, and Asanga's view is that, although it is not necessary to have the Pratimoksha vows to receive the aspiration mind, having received it properly, having first possessed the seven types of vows, without obstacles of questioning, promising to uphold the precepts, etc., receiving with the respective rituals of aspiration and application. It is also acceptable at the support of the Victorious Ones, these two traditions are the same. The boundary of obtaining the vows is at the end of the three statements. Obtaining through the ritual of the ultimate Bodhicitta, is the tradition of the Vajrayana, if it is said in the sutras, then the vow itself is, born from the power of practice. Explaining the method of guarding against degeneration in between. Bodhicitta