Chinese
尸罗名为根本，守护则成为戒律，不守护则成为破戒。后面的六者名为支分，因为是守护那四个根本的方法，所以这样称呼。其中，酒能使人丧失记忆，所以戒酒是谨慎的支分，其余五者是苦行的支分。歌舞等能使人产生傲慢，接受金银是积蓄的根本。其中，沙弥的所有堕罪都归于恶作，所以类似他胜罪的恶作是：杀人或已成胎之人，偷盗价值完整的物品，行不净行，说妄语，即未证言证。这四者，如比丘的章节中所说，如果具备基础、意乐、行为究竟的支分，则成为类似他胜罪的恶作。不隐瞒则可以恢复，如果隐瞒则不能恢复，也与比丘相同。在《三百颂》中说：杀人等四者，如果沙弥因此而失戒，如同比丘一样，沙弥也没有以后获得戒体的机会。需要忏悔的恶作有六种：饮用能使人醉的饮料，放纵地随意唱歌跳舞演奏乐器，即歌舞等三种；以妖冶的姿态佩戴花鬘，涂抹颜色，涂抹香料，即花鬘等三种；贵重的财物和超过一肘高的床座；下午食用非时食；舍弃接受金银。第二是：根本四，杀三，无四，毁谤至五，知，友，嘲和少食余食毁，蓄积谷酒盖覆和酒，歌三鬘三高广大床，非时珍宝间隔三。如是三十又三。如是，根本四和属于杀生的类似他胜罪的杀害旁生，在有生命的草和水中播种，使用有生命的的水，即杀生三。属于妄语的，无根据和稍微毁谤为他胜，僧团分裂，随顺分裂者，毁谤在家众，明知而说谎，嘲笑朋友，嘲笑侍者，为了少许食物而说法的毁谤，剩余食物的毁谤，学处
English
Śīla is called the root; if guarded, it becomes discipline, and if not guarded, it becomes a breach of discipline. The latter six are called limbs because they are the means of guarding those four roots, hence the name. Among them, alcohol impairs memory, so abstaining from alcohol is a limb of mindfulness, and the other five are limbs of asceticism. Dancing and the like generate arrogance, and accepting gold and silver is the root of accumulation. Among these, all the transgressions of a novice monk (śrāmaṇera) are included in misdeeds, so the misdeeds similar to defeat (parājika) are: killing a human being or one who has taken form as a human, stealing an object of complete value, engaging in impure conduct, and lying about superior human qualities, i.e., claiming realization when one has not. These four, as explained in the section on monks (bhikṣu), if complete with the limbs of basis, intention, and ultimate action, become misdeeds similar to defeat. If confessed without concealment, they can be restored, but if concealed, they cannot be restored, just like with monks. As it says in the "Three Hundred Verses": "By the four, such as killing a person, if a novice monk falls from his vows, just like a monk, the novice monk also has no chance to generate vows later." There are six misdeeds to be confessed: drinking intoxicants; wantonly singing, dancing, playing, and making music, i.e., the three of singing, etc.; adorning oneself with garlands, wearing colors, and applying perfumes with coquetry, i.e., the three of garlands, etc.; valuable property and a large, high bed exceeding one cubit; consuming food at the wrong time in the afternoon; and abandoning the acceptance of gold and silver. The second is: "Four roots, three killings, four without, from defamation to five, knowing, friend, mocking and little food, leftover defamation, accumulating grain, covering and alcohol, three dances, three garlands, large high bed, untimely jewels, three intervals. Thus, thirty-three." As it says, the four roots and, belonging to the category of killing, similar to defeat, killing animals, planting in grass and water with living beings, using water with living beings, i.e., the three killings. Belonging to lying, without basis and slightly defaming as defeat, division of the Sangha, siding with the division, defaming householders, knowingly lying, mocking a friend, mocking a servant, defaming by teaching Dharma for a little food, defaming leftovers, precepts.
Chinese
通过轻蔑来舍弃。为了获得更多而覆盖食物，共有十二条。这样，根本四条及其附属十五条，共十九条。酒、舞蹈等三条。念珠等三条。床铺高大等分别计数，加上下午的食物、接受金银等，共三十条。加上下面将要提到的三种堕落，总共违越了三十三条。在《律藏》中，杀生三条，以及舍弃了从妄语中覆盖食物之外的剩余十一条，共十四条与之前相同。在此之上，未给予而取的附属包括房屋、大房屋、破坏珍宝的针等三条。不净行的附属包括舍弃与僧团舍弃的不同性别者同睡。根本四条的附属包括布萨、安居、解夏、依靠住处学处而安住等。认为根本堕罪四条的附属有二十二条。第二，属于同一类的应约束之罪行是：持有法衣和钵却分离，挖掘土地，接触珍宝和火，舍弃后食用，攀爬树木和砍伐树木，未经给予而取用，在草丛中丢弃不净之物，储存食物和破坏种子等。除了允许的十三种无罪行为之外，比丘如法地舍弃和接受一切。持有归为一类，衣物在月中存放。分离归为一类，舍弃寺院的果实。储存归为一类，允许储存。也就是说，这十三种无罪行为出自《论藏·分别说部》：持有和分离，以及挖掘土地，接触珍宝和火，舍弃后食用，攀爬树木和砍伐树木，未经给予而食用，在草丛中丢弃不净之物，以及储存食物和破坏种子和学处，除了这十种之外，要知道在别解脱中所说的，是属于接受的同一类。这样说来，将持有分为两种，因此有十三种无罪行为。在此之上，西藏的持律者们为了适应，加上了：月中存放、储存、离开寺院、不说话、改变僧团、未圆满而睡等六种，认为有十九种无罪行为。这是月中存放。寺
English
Abandoning through contempt. Covering food to gain more, totaling twelve. Thus, the four root ones and their fifteen associated ones, totaling nineteen. Alcohol, dance, etc., three. Rosaries, etc., three. Counting large and tall beds separately, and adding afternoon food and receiving gold and silver, totaling thirty. Including the three lapses mentioned below, there are thirty-three transgressions. In the Vinaya Treasury, there are three instances of killing, and the remaining eleven after abandoning the covering of food from lying, totaling fourteen, as before. In addition to that, the accessories of taking what is not given include houses, large houses, and destroying precious needles, three. The accessories of impure conduct include abandoning sleeping together with those of different genders who have been abandoned by the Sangha. The accessories of the four root vows include posadha, summer retreat, lifting the ban, and abiding by relying on the dwelling place and training. It is considered that there are twenty-two accessories to the four root downfalls. Secondly, the transgressions to be restrained in accordance with the same category are: Separating from holding Dharma robes and alms bowls, digging the earth, touching precious things and fire, eating after abandoning, climbing trees and cutting trees, taking what is not given, discarding impurities in the grass, storing food and destroying seeds, etc. Except for the thirteen permissible non-offenses, a Bhikshu should properly abandon and accept everything. Holding is grouped together, storing clothes in the month. Separating is grouped together, abandoning the fruits of the monastery. Storing is grouped together, storing is also permitted. That is to say, these thirteen non-offenses come from the Vibhajyavāda of the Treatise: Holding and separating, as well as digging the earth, touching precious things and fire, eating after abandoning, climbing trees and cutting trees, eating what is not given, discarding impurities in the grass, as well as storing food and destroying seeds and the basis of training, except for these ten, know that what is taught in the Pratimoksha is of the same category of acceptance. Thus, dividing holding into two, there are thirteen non-offenses. On top of that, the Tibetan Vinaya holders, in order to adapt, added: storing in the month, storing, leaving the monastery, not speaking, changing the Sangha, sleeping without completion, etc., six in total, considering there to be nineteen non-offenses. This is storing in the month. Monas-
Chinese
关于放弃和避免。如大学者布敦仁波切所说：“积累的放弃，以无罪的方式请求，实际上比卡切瓦所说的更多。”一些持律者，放弃了向外转移的意愿，从工作岗位上不说话就离开，沙弥不需要在晚上剩余的时间里守护睡眠，但与在家人一样需要守护一半。因此，有十八个半无罪。无论如何，除了十条根本戒之外，如前所述，实际接受和违犯的，会变成类似失败的罪过和忏悔的罪过。除了允许的无罪之外，从根本和分别解脱中讲到的几乎所有的放弃和接受都像比丘一样。所有这些在沙弥的情况下都会变成相应的罪过，这些罪过不需要忏悔的对象，仅仅通过意念约束就可以消除。经部根本说：“对于与其相应的，则是意念。”第三，出家时接受的违犯的相应方面是：放弃在家相，违犯接受出家相，因轻蔑而违犯堪布，这三种违犯。也就是说，放弃在家相，接受出家相，向堪布祈请，这些都是违犯的相应罪过。如果这三者与出家时实际接受和违犯的有区别吗？如果没有区别，那怎么会变成沙弥的接受和违犯呢？如果有区别，那区别是什么呢？它们的区别是这样的：仅仅接受了没有被出家戒律约束的出家中间状态，守护那三个中间状态获得的实际接受和违犯就可以了。如果没能守护，据说也会成为放弃出家的原因，因为仅仅下定决心一天接受在家相也会放弃出家。俱舍论中说：“中间状态，力量接受的行为，意义，寿命和根本断绝。”沙弥不仅要守护中间状态实际接受的三种，而且还要守护详细解释的三百种相应方面。相应方面不会放弃中间状态，因为这里说的是忏悔和约束的各种罪过。
English
Concerning abandonment and avoidance. As the great scholar Buton Rinpoche said, "The abandonment of accumulation, requesting in a faultless manner, is actually more than what Kachewa said." Some Vinaya holders, abandoning the intention to turn outwards, leave the place of work without speaking, and a novice monk does not need to guard sleep during the remaining nights, but like a householder, he needs to guard half. Thus, there are eighteen and a half faultless ones. In any case, except for the ten root vows, as mentioned earlier, actual acceptance and transgression become sins similar to defeat and sins of confession. Apart from the permissible faultless ones, almost all the abandonment and acceptance spoken of from the root and the Pratimoksha are like those of a Bhikshu. All of these become corresponding sins in the case of a novice monk, and these sins do not require an object of confession, but are eliminated merely by restraining the mind. The Root Sutra says, "For that which is in accordance with it, it is of the mind." Third, the corresponding aspects of transgressions accepted at the time of ordination are: abandoning the signs of a householder, transgressing the acceptance of the signs of ordination, transgressing the Khenpo by contempt, these three transgressions. That is to say, abandoning the signs of a householder, accepting the signs of ordination, and requesting the Khenpo are the corresponding sins of transgression. If these three are different from the actual acceptance and transgression at the time of ordination? If there is no difference, how does it become the acceptance and transgression of a novice monk? If there is a difference, what is the difference? The difference is this: merely accepting the intermediate state of ordination that is not bound by the vows of ordination, it is sufficient to protect the three actual acceptances and transgressions obtained during the intermediate state. If one fails to protect them, it is said that it will also become a cause for abandoning ordination, because merely resolving to accept the signs of a householder for one day will also abandon it. The Abhidharmakosha says, "The intermediate state, the act of accepting power, meaning, life, and the cutting off of the root." A novice monk must not only protect the three actually accepted intermediate states, but also the three hundred corresponding aspects that are explained in detail. The corresponding aspects do not abandon the intermediate state, because here it speaks of various sins of confession and restraint.
Chinese
总而言之。接下来是沙弥尼（dge slob ma）的学处：沙弥尼是在获得沙弥戒的基础上，如“沙弥尼是获得沙弥戒之上”所说，在获得沙弥的十条根本戒的基础上，受持沙弥尼戒，并在两年内学习其学处。这有两方面：根本六法和随顺六法。第一方面是：“独行涉水触男伴，传语藏罪根本六。”意思是说，这些是萨迦的女神所说：不应独自在路上行走，不应游泳渡河，不应触摸男子，不应与男子同处，不应隐瞒罪过，不应成为亲眷。这六条根本戒是为沙弥尼所宣说的。第二方面是：“执金掘地拔毛发，未授受食蓄积食，不割青草此随顺。”意思是说，从那之中，接受盐等，拔除秘密处的毛发，挖掘土地，割断青草等，未经给予而食用，食用储蓄之物，从这些中，被称为“遮止”的，同样还有其他的六种随顺之法。如是宣说。这些是沙弥尼受戒后违犯的罪行。随顺的约束是：除了无罪的七事之外，比丘尼的其他学处都是此处受持的随顺之法。如果违犯了这些，就要进行意念上的约束。其中的无罪七事是：持物、离别、触火、食弃物、毁坏种子、在有青草的地方，丢弃不净物和爬树。接下来是比丘的学处，有三方面：依靠他人守护，以自己的意乐和行为圆满守护，以及宣说如何守护的学处。第一方面是：刚刚受沙弥戒和具足戒的人，在自己受具足戒后未满十年，且未具备五众和具足稳重和智慧两种功德之前，要依靠一位特别的住持上师，不错误地进行取舍。其中的住持和住持的特征是，在《三百颂》中说：具有戒律且能讲述调伏仪轨。