Chinese
以及住所和争论，僧团的争执都包括在内。如是说。其中，迦湿弥罗是别解脱戒的根本，有部是事忏的根本，补特伽罗是包括时与非时而产生的根本，迁单是使用其他地方住所的根本，安立布萨是令完全清净的根本，其他容易理解。如果归纳这十七事，则有三：未得律仪令得，已得不令退失而守护，退失则令恢复，因为归纳为这三者。初者是出家的根本，前面已经说过。第三是事忏的七根本，将在根本的第六品中讲述。此处将要讲述第二者，即修习学处的三个根本，安乐住的五种缘起根本，以及遍及获得、守护、恢复一切事业的根本。初者是修习所学的方式，如布萨、安居、解制等三者。初者布萨是，在王舍城的竹林园中，因为众多居士的请求而开许。定义是：三根本中的任何一种令三学清净的方法。如果从寂静和合好任何一种来归纳，则种类分为二：为了清净先前积累的障碍，以及为了清净增上的心和智慧，而宣说寂止的布萨；为了遮止后来产生的相续，今生的烦恼，以及为了清净增上的戒律，而宣说和合的布萨。初者是，如《俱舍论》所说：具戒住闻思，应勤修于定。如是，以戒律完全清净为根本的补特伽罗。其中，以“无贪圣种”表示具有少欲知足者，听闻作为道路之因的经律论三藏，思维所闻之义，修习所思之义。对此，设立断绝之处，以及成办彼处违逆断绝、顺应成办的因缘，并且任命断绝的管理人，由他来做禅定出定之时催促等事。如何修习的道路体性上，有寂止和胜观二者。初者是，如《俱舍论》所说：于此入不行，呼气及忆念，不净与生界，贪欲寻伺等。
English
as well as dwelling places and disputes, and the dissensions of the Sangha are included. Thus it is said. Among these, Kashmira is the basis of the Pratimoksha, the Sarvastivadins are the basis of expiation, the individual is the basis of arising including time and non-time, moving is the basis of using another place of dwelling, and establishing the Uposatha is the basis of complete purification. The others are easy to understand. If these seventeen bases are summarized, there are three: causing one who has not obtained the vows to obtain them, guarding what has been obtained so that it does not deteriorate, and restoring it if it has deteriorated, because they are summarized into these three. The first is the basis of ordination, which has already been explained. The third is the seven bases of expiation, which will be explained in the sixth chapter of the root text. Here, the second will be explained, namely the three bases of practicing the training, the five bases of the conditions for dwelling in comfort, and the basis of action that pervades all obtaining, guarding, and restoring. The first is the manner of practicing the precepts, such as the Uposatha, the summer retreat, and the ending of the retreat, as the three. The first, the Uposatha, was permitted in the Bamboo Grove in Rajagriha because of the request of many lay followers. The definition is: any method among the three bases that purifies the three trainings. If classified by whether it is peaceful or harmonious, there are two types: the Uposatha of tranquility is taught in order to purify the previously accumulated obscurations and to purify the higher mind and wisdom; and the Uposatha of harmony is taught in order to restrain the later arising continuum, the defilements of this life, and to purify the higher morality. The first is, as the Treasury says: "Dwelling in morality, possessing learning and thought, one should diligently apply oneself to meditation." Thus, the individual whose basis is completely purified by morality. Among these, "non-attachment, noble lineage" indicates that one who possesses little desire and contentment hears the Tripitaka, which is the cause of the path, thinks about the meaning of what is heard, and meditates on the meaning of what is thought. For this, a place of abandonment is established, and the conditions for abandoning what is contrary and accomplishing what is conducive are accomplished there, and a manager of abandonment is appointed, who does things such as urging one to rise from meditation. As for the nature of the path to be meditated upon, there are tranquility and insight. The first is, as the Treasury says: "Entering into this, ugliness and breathing, and mindfulness of the elements, desire, conceptualization, etc."
Chinese
为了对治强烈的贪欲，有三种不净观的修法；为了对治强烈的分别念，有六种风出入的忆念修法。这两种所缘，通过专注于所缘等九种令心安住的方法，可以成就止观。第二，从那之中，一旦成就止观，就应当修习念住。如是，为了对治将身体、感受、心、法四者视为清净、安乐、常恒、自我的颠倒见，修习各自的自相不净等，以及共相无常等四种瑜伽。如此，通过资粮道等五道和三十七道品次第修行，可以获得预流果等四果。第二，随顺的布萨是：如《业百法》所说：随顺的布萨有五种，即十四日布萨、十五日布萨、吉祥布萨、损害发生布萨、和解布萨五种。如是五种中，第一种是：因为包含日期、星宿和九个随行等，无法补足一日夜六十个时辰，所以在五十九个昼夜后，日期星宿才达到六十。因此，从藏历十月黑月一日开始，将冬至月作为首月来计算时间。从那之后，经过两个半月，藏历十一月黑月出现嘉月十四日布萨。从藏历九月黑月到敏珠月的十四日布萨之间进行计算。每年有六个十四日布萨。如《律则》所说：嘉月、多月、萨嘎月、首宿月、室宿月、敏珠月等，这些月份的黑月，是半月布萨十四日。第二种是：上弦月的十二个十五日，以及从藏历十月到八月之间的六个黑月，共计十八个。如同从日期的间隔中出现无法补足的昼夜一样，因为日期星宿无法补足家昼夜六十个时辰和五十二刻，所以在三十二个半家昼夜后，日期星宿会多出一个，达到三十三个半。积累起来，一年的差距大约有十一个昼夜，因此每两年半和一个冬季月需要闰月。
English
To counteract strong attachment, there are three methods of meditating on unattractiveness; to counteract strong conceptualization, there are six methods of meditating on mindfulness of the breath entering and exiting. These two objects of focus, through nine methods of settling the mind, such as focusing the mind on the object, can accomplish calm abiding (shamatha). Second, from that, once calm abiding is accomplished, one should cultivate mindfulness. Thus, to counteract the inverted views of seeing the four—body, feelings, mind, and phenomena—as pure, pleasurable, permanent, and self, one practices yoga by meditating on their individual characteristics such as impurity, and their general characteristics such as impermanence. In this way, by progressing through the five paths such as the path of accumulation and the thirty-seven factors of enlightenment in sequence, one can attain the four fruits such as the fruit of stream-entry. Second, the concordant Uposatha is: As stated in the Karma Shatam: The concordant Uposatha has five aspects, namely the fourteenth-day Uposatha, the fifteenth-day Uposatha, the auspicious Uposatha, the Uposatha when harm has occurred, and the reconciling Uposatha. Among these five, the first is: Because the date, constellation, and the nine subsequent followers do not suffice to complete sixty hours of a day and night, the date and constellation reach sixty after fifty-nine days and nights. Therefore, starting from the first day of the dark half of the tenth Hor month, the winter solstice month is taken as the first month to calculate time. After two and a half months have passed, the fourteenth day of the Gyal month occurs on the dark half of the eleventh Hor month. Counting from the dark half of the ninth Hor month to the fourteenth-day Uposatha of the Minzhuk month, there are six fourteenth-day Uposathas each year. As stated in the Vinaya: Gyal month, Dawa month, Saga month, Chuto month, Trumto month, and Minzhuk month, the dark halves of these months are the fourteenth-day half-month Uposatha. The second is: the twelve fifteenth days of the waxing moon, and the six dark halves from the tenth to the eighth Hor months, totaling eighteen. Just as insufficient days emerge from the interval of dates, because the date and constellation cannot complete sixty hours and fifty-two minutes of a civil day and night, after thirty-two and a half civil days and nights, one date and constellation will be added, reaching thirty-three and a half. Accumulated, the difference in a year is about eleven days and nights, so a leap month is needed every two and a half years and one winter month.
Chinese
是这样认为的。至于念诵的方法，律藏中没有明确说明。但是考虑到国王的眷属中大多有精通历算的人，所以，废弃闰月是遵循国王的做法。要知道，星宿是遵循星算师的做法。因此，无论如何，如果有人说，闰月的晦斋戒应该和自己能否做到一样，那是不合理的。如果不能做到，就跟着不能做到的去做，那么三十天就会变成三十一天了。第三，是为了消除不如意的十种情况，以及在开光等吉祥的时候。第四，是为了消除已经发生的疾病等灾害，或者为了防止再次发生。第五，是为了使僧团和合而进行斋戒。像这样，吉祥等不确定时间的斋戒，只是在祈请的时候需要说明各自的时间，除此之外，其他所有的仪轨都和确定时间的斋戒一样。这里所说的学习戒律，是指定时斋戒。关于定时斋戒，有三个方面：在什么地方，由什么人，如何进行斋戒。第一，如果划定了大界，就在那里；如果划定了大小两个界，就从小界出来到大界；如果划定了小界，那么所有的斋戒等事务都在那里进行。如果用墙围起来，那里就是界；如果没有围起来，就说是从屋檐滴水的地方开始。第二，是五种出家众。第三，分为准备和正行两个部分。第一部分，又分为未集合到羯磨行列之前的行为，和集合之后所为。第一，在上次斋戒结束到今天之间，观察自己是否犯戒，如果犯戒了，就进行忏悔、守护、加持等相应的行为。第二，首先用犍椎的声音召集僧众。关于犍椎的材质，《律经》中说：檀香、木橘、紫檀、菩提树和红檀香、苦楝树、贝多罗树、紫矿、娑罗树和塔玛拉树、芒果树、星实树、余甘子树、酸豆树、娑罗树、无忧树。如果没有这些，也要努力用油灰做成。尺寸是，长为八十四指，宽为六指。
English
That is the understanding. As for the method of recitation, it is not explicitly stated in the Vinaya. However, considering that most of the king's entourage are experts in calculation, abandoning the intercalary month is following the king's practice. It should be known that the constellations follow the astrologer's practice. Therefore, in any case, it is unreasonable to say that the dark moon's Uposatha of the intercalary month should be the same as whether one can do it or not. If one cannot do it, and follows the one who cannot do it, then thirty days will become thirty-one days. Third, it is to eliminate the ten undesirable situations, and during auspicious times such as consecration. Fourth, it is to reverse the harm that has already occurred from diseases and epidemics, or to prevent it from happening again. Fifth, it is to perform the Uposatha in order to reconcile the Sangha. Like this, the three Uposathas at uncertain times such as auspiciousness, only require stating their respective times during the request, but otherwise, all other rituals are the same as the Uposatha at fixed times. Here, the training in precepts that is being discussed is the Uposatha at fixed times. Regarding the Uposatha at fixed times, there are three aspects: in what place, by whom, and how to perform the Uposatha. First, if a large boundary is demarcated, it is there; if both large and small boundaries are demarcated, one comes out from the small boundary to the large boundary; if a small boundary is demarcated, then all Uposatha and other activities are performed there. If it is surrounded by a wall, that is the boundary; if it is not surrounded, it is said to be from where the water drips from the eaves. Second, it is by the five kinds of ordained Sangha. Third, it is divided into two parts: preparation and the main practice. The first part is further divided into actions before gathering in the Karma assembly, and actions after gathering. First, from the end of the previous Uposatha until today, one examines whether one has committed any transgressions. If one has, one performs confession, guarding, blessing, and other appropriate actions. Second, one first gathers the Sangha with the sound of the Ghaṇḍī. Regarding the material of the Ghaṇḍī, the Sutra says: Sandalwood, Bilva, Palasha, Ashvattha and red sandalwood, Neem, Palmyra, Kimshuka, Shapa tree and Tamala, Mango tree, Star fruit tree, Amla tree, Tamarind tree, Sara tree, Ashoka. If all these are not available, one should strive to make it with Oolitic clay. The dimensions are: eighty-four fingers in length, and six fingers in width.
Chinese
即，高度也是两倍。用手指关节的尺寸来衡量，四个角的尺寸是两倍。完全相同非常清晰，两个尖端像青蛙的头。然后用来敲击的，也从那棵树上砍下来制作。用十二指的尺寸，圆形且两个尖端像猫鼬的头。酒杯的尺寸也一样。敲击：无论是五种出家众，还是安住于布萨的居士都可以。在汉文版本中，根据྅྅྅ཥཌ྄ཛ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的说法，以三个点的标记为基础。一般来说，为了聚集僧众，敲击三次和三个小铃；为了进行事务，敲击一次和三个小铃；为了驱逐尸体，使用没有小铃的木槌；为了消除障碍，敲击适当的次数。也就是说，每次敲击的次数从三十六次中的一次到十八次逐渐增加，从十九次到三十六次逐渐减少。因此，这里用羯磨犍椎集合，僧众聚集后，每天的事务是敲击三次和施放食子。在好的时节，诵读经文作为讲经说法的替代，这些虽然不是布萨不可或缺的准备，但按照惯例事先进行。如果沙弥的忏悔尚未完成，则在此进行。完全受戒后分开。这里有三个不可或缺的准备。第一，净化传承：如果僧众中有人记得堕罪，则在面前加持，事务执行者用心加持。通过这种方式，使非共同的堕罪得以净化。共同的堕罪仅通过祈祷来加持。第二，统一住所的意愿：通过祈祷和两次羯磨来统一住所的意愿，或者确定任何大小的界限。第三，成就僧众和合，以及因无法聚集而体验布萨：上座部念诵别解脱经的赞颂词、时间，并劝诫谨慎。维那师检查后，如果没有像病人一样缺席的人，则接受意愿并在内部陈述。第二，正行：上座部劝诫听闻别解脱经，然后通过仅仅祈祷的羯磨使僧众