English
In short. Next are the precepts for the śrāmaṇerīs (dge slob ma): The śrāmaṇerī is on top of having obtained the śrāmaṇera vows, as it says, "The śrāmaṇerī is on top of having obtained the śrāmaṇera vows," on top of having obtained the ten fundamental precepts of a śrāmaṇera, takes the śrāmaṇerī vows and studies its precepts for two years. There are two aspects to this: the six root dharmas and the six conforming dharmas. The first aspect is: "Going alone, crossing water, touching a man, being together, conveying messages, concealing faults are the six root dharmas." This means that these are what the goddess of Sa ga said: One should not walk alone on the road, should not swim across a river, should not touch a man, should not be with a man, should not conceal faults, and should not become a relative. These six root precepts are what were declared for the śrāmaṇerīs. The second aspect is: "Holding gold, digging the ground, plucking hair, eating what is not given, eating accumulated food, not cutting green grass, these are the six conforming ones." This means that, from among those, accepting salt, etc., plucking the hair of the secret place, digging the earth, cutting green grass, etc., eating without being given, eating stored things, from these, what is called "stopping," likewise, there are six other conforming dharmas. Thus it is declared. These are the offenses that a śrāmaṇerī commits after taking vows. The conforming restraints are: Apart from the seven faultless things, the other precepts of the bhikṣuṇī are the conforming dharmas taken here. If one violates these, one must restrain oneself mentally. The seven faultless things are: holding, separating, touching fire, eating abandoned things, destroying seeds, in places where there is green grass, discarding impure things, and climbing trees. Next are the precepts for monks, which have three aspects: guarding by relying on others, guarding perfectly with one's own intention and actions, and explaining the precepts of how to guard. The first aspect is: A person who has just taken śrāmaṇera and full ordination, before he has completed ten years since he took full ordination himself, and has not possessed the fivefold assembly and the two qualities of stability and wisdom, must rely on a special abbot-teacher and not mistakenly take or reject. The characteristics of the abbot and the one who abides are, in the Three Hundred Verses: Possessing discipline and being able to explain the monastic code.
English
Da. For the sick, compassion is pure, striving to help with Dharma and material benefits, and teaching on time, these are praised as teachers. This indicates that possessing the qualities of steadfastness, wisdom, and helpfulness is the characteristic of a monastery. Among these, regarding the Acharya (preceptor): respect, excellent discipline, constant diligence in meditation and recitation, strictness, gentleness, and patience, one should know that he is guarding vows and abiding in the Dharma. This indicates that the abider is the characteristic of a disciple. How to establish a monastery? If a Khenpo exists, then he naturally becomes the teacher of the monastery, so there is no need to establish a new monastery, because the Khenpo himself is the monastery. As it is said. If there is no Khenpo, then a ceremony should be held for a Bhikshu suitable to be a teacher to establish the monastery, and after staying together, at dawn on the second day, he becomes the preceptor of the monastery. Staying in the retinue of one teacher can accommodate many Bhikshu Sanghas, but it is said that no more than one Shramanera can be kept, and they cannot stay together for more than three nights, so it should not be called "staying together," but should be called "near-dwelling." How to rely on the preceptor of the monastery? The abider should not act without permission. That is to say, except for prostrating to nearby stupas, urinating and defecating, going to other places to stay overnight, and the special times mentioned, all matters should be consulted with him, without acting on one's own, and he should guide them properly through good instruction. The reason for the destruction of an established monastery is: both sides develop the idea of not relying on each other. Ga. The second part is: intention and action. The first part is: one must always rely on diligence that rejoices in what to accept and reject, mindfulness that takes seriously being cautious about where to enter and withdraw, and awareness that examines whether faults have arisen in one's own mindstream. Because the main causes of faults arising are: ignorance, disrespect, carelessness, and abundant afflictions, therefore one must rely on the antidotes that thoroughly refute these faults. The second part is: in order to know the places of acceptance and rejection that one has vowed, one must listen to and think well about the Vinaya Pitaka. In the Garland of Jewels, it says:
Chinese
由于已经出家，首先要对学处极度恭敬。对于别解脱戒和律，要广闻博学，努力确定其意义。因此，第三部分分为两点：遮止的学处和成办的学处。第一部分分为总义和支分义两方面。第一方面也分为：受持学处的因、制定的利益、具有利益的学处。第一点是：导师依靠什么而制定学处，以及发生和制定的缘起，即在哪个地方，什么人，以什么样的烦恼，做了什么罪行，都要了解。那么，制定戒律是在什么时候呢？有些人说，与现在的仪轨同时发生并制定，这是不合理的。因为导师成佛后六年，以彩幡仪式圆满，而制定戒律是在十二年后，这是经典中说的。就像萨迦天女所说：如秋水般无垢，导师的教法在十二年中，安住完好没有堕落，能够调伏烦恼。第二点是：制定学处有十种利益，其总摄是：僧众摄受与善摄受，安乐住和不恼害，调伏，知惭，安乐住，未信者生信和已信者增长，以此防护漏洞，来世的退转，教法长久住世。这些意义是从开示之门中收集的。第一是略说。第二是舍弃追逐衰损的边。第三是舍弃疲劳困乏的边。第四是为了严厉对待破戒者。第五是为了持戒者没有罪恶的后悔。第六是为了引导未入者。第七是为了成熟已入者。第八是为了与压制一切争端相符。第九是为了消除美好的梵行。第十是为了使教法不中断。如是说。第三部分分为：堕落的因、体性、相状、分类。第一部分分为三点：五部的实事如实生起的因，所依的补特伽罗是：具有可恢复的戒律，与导师的制定相关。
English
Because one has taken ordination, one must first have extreme respect for the training. For the Pratimoksha vows and the Vinaya, one must be widely learned and strive to ascertain their meaning. Therefore, the third part is divided into two points: prohibitive training and accomplishing training. The first part is divided into two aspects: general meaning and branch meaning. The first aspect is also divided into: the cause of upholding the training, the benefits of the precepts, and the training that has benefits. The first point is: what the Teacher relied on to establish the training, and the origin of the occurrence and establishment, that is, in what place, what person, with what kind of affliction, what kind of wrongdoing was done, all must be understood. So, when was the establishment of the precepts made? Some say that it occurred and was established at the same time as the current ritual, but this is unreasonable. Because it is said that six years after the Teacher became enlightened, the banner ceremony was completed, and the establishment of the precepts was after twelve years, as stated in the scriptures. As Sakya Goddess said: Like autumn water, without impurity, the Teacher's teachings for twelve years, abide well without falling, able to subdue afflictions. The second point is: there are ten benefits to establishing the training, the summary of which is: Sangha gathering and well-gathering, dwelling in ease and non-harming, subduing, knowing shame, dwelling in ease, causing the unfaithful to have faith and the faithful to increase, thereby protecting against leaks, future regression, and the long duration of the teachings. These meanings are collected from the door of exposition. The first is a brief statement. The second is abandoning the extreme of pursuing decline. The third is abandoning the extreme of fatigue and exhaustion. The fourth is for strictly dealing with those who break the precepts. The fifth is for those who uphold the precepts to have no remorse for evil. The sixth is to guide those who have not entered. The seventh is to mature those who have entered. The eighth is to be in accordance with suppressing all disputes. The ninth is to eliminate the beautiful Brahmacharya. The tenth is to make the teachings uninterrupted. Thus it is said. The third part is divided into: the cause of downfall, the nature, the characteristics, and the divisions. The first part is divided into three points: the cause of the actual events of the five sections arising as they are, the individual who is the basis is: possessing vows that can be restored, related to the Teacher's establishment.
Chinese
需要智慧安住于自性，并且三者齐全。共同发心的原因是：为了摄集律藏之母，其原因也有四种：无知、放逸、烦恼多和不恭敬。如是说。非共同的作因是：在哪个基础上产生堕落，就是主要的因。例如，如果对人或似人者产生人想，这就是断命的根本堕落的作因。第二是：导师为出家之所依所制定的学处，超越这些身语之业就是堕落的自性。因为是舍弃七聚的自性，成为与戒律不相顺的堕落。在《俱舍论》中说：邪淫的戒律是不善之色，舍弃它就是两种戒律。佛陀也已经遮止。如是说。第三是：自称具有别解脱戒的补特伽罗，身语超越所制定的罪过。那么，比丘尼隐瞒月犯的根本堕落，以及在布萨的时候，如果问“你们清净吗”，明明知道有堕落却隐瞒，这难道不是堕落吗？如果回答说，因为没有超越身语的所制，那么，对于她们来说，虽然没有粗大的身语表诠，但是因为有口语变化和汗毛竖立等微细的表诠，所以没有过失。因此，“意之律仪最为殊胜”也只是将不言说取舍的忆念称为意之律仪而已。因为唯独在意上安立堕落是不存在的。律经的根本中说：仅仅是心中产生的堕落是不存在的。如是说。第四，从体性、支分、因果、类别等方面进行区分。第一，分为自性和俱生的罪过两种。一般来说，在没有制定的相续中产生的非善业被称为自性罪，但这不是这里要讲的内容。这里所说的成为堕落的自性罪的定义是：具有戒律的比丘相续中的违越戒律的堕落，堕落你的时际的发心必须由烦恼所决定。那是什么呢？堕落你的时际的发心的种类也是烦恼。
English
It is necessary for wisdom to abide in its own nature and for the three to be complete. The common motivation is: To gather the mother of the Vinaya, there are four reasons for this: ignorance, carelessness, many afflictions, and disrespect. Thus it is said. The uncommon cause is: On what basis does the downfall occur, that is the main cause. For example, if one has the perception of a human being or a human-like being, that is the cause of the root downfall of taking life. Second: The actions of body and speech that transgress the precepts established by the Teacher for the basis of ordination are the nature of downfall. Because it is the nature of abandoning the seven aggregates, it becomes a downfall that is incompatible with morality. In the Treasury of Knowledge it says: Immoral discipline is the form of non-virtue. Abandoning it is the two kinds of discipline. The Buddha has also forbidden it. Thus it is said. Third: A person who claims to have the vows of individual liberation, the transgressions of body and speech that go beyond what is prescribed. Then, if a Bhikshuni conceals a root downfall of a monthly offense, and during the Uposatha, if asked, "Are you pure?" and knowingly conceals the downfall, is that not a downfall? If the answer is that it is not a transgression of the prescribed actions of body and speech, then, although there are no gross expressions of body and speech for them, there is no fault because there are subtle expressions such as changes in speech and bristling of hair. Therefore, "The discipline of the mind is the most excellent" is merely calling the mindfulness that does not speak of acceptance and rejection the discipline of the mind. Because there is no downfall established solely in the mind. In the root of the Sutra it says: There is no downfall that arises solely in the mind. Thus it is said. Fourth, to distinguish in terms of nature, branches, cause and effect, and category. First, there are two types of faults: natural and co-emergent. Generally, non-virtuous actions that arise in a stream of consciousness without precepts are called natural faults, but this is not what is being discussed here. The definition of a natural fault that becomes a downfall here is: Which downfall of violating the precepts in the stream of consciousness of a Bhikshu who has precepts? The motivation at the time of your downfall must be determined by afflictions. What is that? The type of motivation at the time of your downfall is also afflictive.