Chinese
应当加持。对于下裙、上衣和袈裟也是如此。比丘尼的树杈、断臂以及粪扫衣的布料，无论哪种都可以。因此，如果条件允许，就全部剪裁缝制；如果条件不允许，就进行缝补。据说，除了袈裟之外，其他衣物保持原样也可以。有些人说必须对袈裟进行剪裁缝制是不合理的。在加持材料的咒语仪轨中说：或者用这个来缝补。以及在《广大解》中说：如果出现衣服破损、衣服烧毁等等情况，即使是袈裟，剪裁缝制后加持为法衣也没有必要。因为这样说过。剪裁缝制的方法是：用布片连接的基础、剩余部分相同、从中间向其他方向观察布块的各个方向以及环绕边缘等等。如此说。这里说的“布块的剩余”是翻译错误，有些注释中说是“碎片的剩余”。《无垢庄严论》就是这样认为的。第三，分类有三种：维持生命的、剩余的和必需的用具的衣服。第四，各自的体性有三种，首先是维持生命的用具的衣服，有体相、分类、各自的自性、加持方法。第一，对于具足戒律的比丘，为了维持身体而允许的、合适的、具有标准的每件确定的衣服，能够用自己的名称进行加持的种类。第二，分为实际成就的和能够形成加持的两种。第一是：十三种用具中的任何一种，符合标准而成就的，即：袈裟、上衣、下裙、裙子、裙子的布、粪扫衣、粪扫衣的布、擦脸巾、脓巾、搔痒布、剃发刀、坐垫、夏季的大块布料。第二是：材料的加持，即能够断除、舍弃和阻止的咒语所依，即能够作为三种法衣的材料的衣服，以及像在家人的衣服一样，任何超过一肘的布料。第三，各自的自性中，袈裟是从九块到二十五块布片缝制而成，九块、十一块、十三块这三种是半块和三块。十五块、十七块、十九块这三种是半块
English
Should be blessed. The same applies to the lower garment, upper garment, and kasaya. Any cloth of a Bhikshuni's tree branch, severed arm, or rag robe is acceptable. Therefore, if conditions permit, all of it should be cut and sewn; if conditions do not permit, it should be patched. It is said that anything other than the kasaya can be left as is. It is unreasonable to say that the kasaya must be cut and sewn. In the mantra ritual for blessing materials, it says: Or use this to patch it. And in the Extensive Commentary, it says: If there are circumstances such as the loss of a Dharma garment or the burning of a Dharma garment, there is no need to cut and sew even the kasaya and bless it as a Dharma garment. Because it is said so. The method of cutting and sewing is: with the base of connecting cloth pieces, the remaining parts being equal, looking at the various directions of the cloth pieces from the center to other directions, and encircling the edges, etc. So it is said. Here, the "remainder of cloth pieces" is a translation error; some commentaries say it is the "remainder of fragments." This is how the Ornament of Stainless Exposition considers it. Third, the divisions are three: garments for sustenance, surplus, and necessary utensils. Fourth, the individual characteristics are three, the first being the garments for sustenance utensils, which have characteristics, divisions, individual nature, and method of blessing. First, for a fully ordained Bhikshu, any suitable, standard, and definite garment that is given for the purpose of sustaining the body, which can be blessed with its own name, is a type of object. Second, there are two types: those that are actually accomplished and those that can form blessings. The first is: any of the thirteen utensils that are accomplished according to the standard, namely: kasaya, upper garment, lower garment, skirt, cloth for the skirt, rag robe, cloth for the rag robe, face towel, pus cloth, scratching cloth, razor, cushion, and large summer cloth. The second is: the mantra support that prevents the separation, abandonment, and obstruction of the blessing of the material, namely, cloth that can be used as the material for any of the three Dharma garments, and any cloth like a householder's garment that is more than one cubit long. Third, in their individual nature, the kasaya is made of nine to twenty-five pieces of cloth, the three types of nine, eleven, and thirteen pieces are half and three pieces. The three types of fifteen, seventeen, and nineteen pieces are half
Chinese
第四。 二十一、二十三、二十五这三者是五又二分之一页。尺寸是，大号三件，高度三肘，宽度五肘。小号三件，从那个尺寸上各减半肘。中号三件，介于那两者之间。僧裙是七件细毛料和三又二分之一页。尺寸和叠缝裙一样是三件。下裙是五件细毛料和二又二分之一页。尺寸是，高度两肘，宽度五肘或四肘。至少能遮盖住三个轮廓也可以。如果身体肥胖穿不下，据说可以增加裂口和肩部缺口。一般来说，肘分为尘肘、手肘、身肘三种。这里指的是身肘。经文中说：肘的意义是身体七分之二。因此，下裙和它的衬裙与下裙的尺寸相同，尘土衬裙和它的衬裙与僧裙的尺寸相同。因为它们是白天和晚上穿在下裙和僧裙下面的衣服。擦脸布的长度和宽度都是一肘。脓垫和僧裙一样大。发网的长度是三肘，宽度是二又二分之一肘。搔痒器、坐垫、大布这三者的尺寸在堕罪篇中已经说过了。然而，娘波仁波切说，坐垫的测量单位是尘肘，形状是二又二分之一页。 第四，生活用具都要用各自的名称来加持。特别是，如果没有实物，就用替代品来加持三件法衣。如果实物或替代品都无法获得，就根据情况进行加持。这样加持的必要性是，实际上可以避免持有和舍弃的过失，并且不会产生偏见等。通过这种方式，可以产生远离实物执着的利益。对于后两者也应该了解。 第二，剩余的用具的衣服有三种。定义是：任何成为比丘生活必需品的剩余衣服。用其他名称加持或信任，是可以持有的类别。
English
Fourth. Twenty-one, twenty-three, twenty-five, these three are five and a half pages. The sizes are: the large size, three pieces, three cubits in height and five cubits in width. The small size, three pieces, subtract half a cubit from each of those sizes. The medium size, three pieces, are in between those two. The upper robe is seven pieces of fine wool and three and a half pages. The size is the same as the folded robe, three pieces. The lower robe is five pieces of fine wool and two and a half pages. The size is two cubits in height and five or four cubits in width. At least it should cover three circumferences. If the body is too fat and cannot be worn, it is said that slits and shoulder cuts can be added. Generally, a cubit is divided into dust cubit, hand cubit, and body cubit. Here, it refers to the body cubit. In the root text, it says: The meaning of a cubit is two out of seven parts of the body. Therefore, the lower garment and its lining are the same size as the lower robe, and the dust lining and its lining are the same size as the upper robe. Because they are the clothes worn under the lower robe and the upper robe during the day and night. The face cloth is one cubit in length and width. The pus cloth is the same size as the upper robe. The hair net is three cubits in length and two and a half cubits in width. The sizes of the scratcher, cushion, and large cloth have already been explained in the chapter on offenses. However, Nyakton Rinpoche said that the measuring unit for the cushion is the dust cubit, and the shape is two and a half pages. Fourth, all the necessities of life should be blessed by their respective names. In particular, if there are no actual objects, the three Dharma robes should be blessed with substitutes. If neither the actual objects nor substitutes can be obtained, they should be blessed according to the circumstances. The necessity of blessing in this way is that, in reality, it can avoid the faults of holding and abandoning, and it will not cause bias, etc. In this way, the benefit of being free from attachment to objects can arise. The latter two should also be understood. Second, there are three types of extra clothing for utensils. The definition is: any extra clothing that becomes a necessity for a monk's livelihood. Blessing or trusting with other names is a category that can be held. Classification: Like the second folded robe, it is a remainder that forms the shape of any living utensil. Like the second belt, it is the remaining clothing of the necessary utensils.
Chinese
以某某之名加持，可用的物品是堪布等，不可用的是信任施主而持有。第三，关于需要的物品的衣服也有三点。定义是：任何未形成生活用品形状的衣服的差别，长度在一尺以上不确定。可以以自己和他人的名义加持并持有的种类。
English
To bless in the name of so-and-so, usable items are Khenpos, etc., and unusable items are holding onto reliance on the patron. Third, regarding the clothing of necessary items, there are also three points. The definition is: any distinction of clothing that has not formed into the shape of any living item, the length of which is uncertain above one cubit. A type that can be blessed and held in the name of both oneself and others. Classification: such as silk and cloth, which give rise to the concept of wealth, and items such as hats and belts, which give rise to the concept of clothing. The method of blessing is: to bless for the purpose of both oneself and practicing equally with Brahma. Fifth, regarding the manner of holding, there are four points. By whom? Generally, those who possess the monastic discipline hold it, and especially the patched robe is held by monks. With what kind of thought? With the thought of covering wounds on the body and wounds on the clothes with bandages, etc., and generally, holding all items with the thought of being threatened by impermanence. For what purpose? Generally, to surpass householders or non-Buddhists, and especially the patched robe is to surpass the marks of novices and below, and to follow the conduct of one's own teacher and to awaken the memory of a practitioner. Finally, how to accomplish it? If the clothes are old, they are repaired with patches, etc., and if they cannot be repaired, they are mixed with earth and urine, etc., for the purpose of increasing the merit of the patrons, and scattered on the yellow area of stupas and temples. Third, the basis of leather is: Katyayana's disciple, Grain Ear, came from the remote rocky land for twenty million to see the Buddha and requested, and the Buddha allowed it. To know the boundary of permission and prohibition, therefore the dividing point between the center and the border is: as explained in the previous basis of ordination. Generally, in the central region, only leather shoes are allowed to protect the dwelling, and if there is no other mat in a house other than a temple, only sitting on leather is allowed, but not lying down. In the border region, it is allowed to protect against the cold, so both shoes and bedding can be used. But the difference is that fancy items and decorations with gold and silver, etc., and leather shoes that make noise are not allowed. It is not allowed to hold the leather of elephants, tigers, lions, horses, donkeys, etc.
Chinese
据说，在耶布扎地区的阿斯玛帕兰塔，可以随意使用树皮做的衣服作为修行的戒律。一般来说，在水面结冰的地方，戴帽子和穿长筒靴都是允许的戒律。第二，关于药物的基础：当导师住在年友时，比丘们因秋季疾病而变得虚弱，因此允许他们依赖药物。而且，如果他们因非时食用而变得虚弱，则将药物分为四类，然后允许。这有四个方面：药物的来源，实际的药物，谁使用它，以及放置的地方和使用方法。第一，应该通过避免邪命和远离两边来获得。第二，有定义、分类、词义和使用方法。第一，什么是持戒的比丘可以依赖的药物？它是具有气味、味道和触感三种性质的食物。如《俱舍论》中所说：“如果想要食物，它具有三种生处（སྐྱེ་མཆེད་གསུམ）的性质。”第二，有时间允许的、规定时间内允许的、七天允许的和终生持有的。第一，时间允许的，有定义和分类。第一，什么是主要用于治疗饥饿疾病的药物？比丘通常不允许在下午享用。第二，有五种食物和五种饮料。第一，萨嘎拉萨说：“各种米饭、炒面、糌粑和肉，面粉和水果是五种食物。”第二，“根、树干、花、果实和叶子也是五种饮料。”第二，规定时间内允许的，有定义、本质和分类。第一，什么是主要用于治疗口渴疾病的药物？比丘在规定时间的结束之前，经过加持后可以享用。第二，正直者凯纳之子献上了八种饮料的材料。如药物的基础中所说：“水、树果和苹果，榕树和无花果树，巴鲁沙卡和葡萄，第八种是葡萄干。”此外，还有加工过的盐，即葡萄汁等的残渣；谷物盐，即大麦酒、小麦酒等之后产生的残渣；酸奶水，即酸奶的汁液；乳清的精华，即乳清；根水，即煮熟的大米和青稞等，未经发酵压榨的残渣。