Chinese
如是等等，应当如其中所说，详细了解如何使用衣食等受用。如是说，住所和住处应避免两种极端，以无贪无执的方式使用。简而言之，为了安乐居住，受用衣服、医药和住处时，应了解五种受用方式。如是说：以涅槃之心出家，具足戒律者，即使是价值百万的衣服，百味的食物，五百层的楼房，也是适合的。也是僧众的财物。乃至无学以下者。也是凡夫。对于破戒者则不适合。对于懒惰者，接受和使用都将变成债务。如是说。萨迦的拉说：无学者可以作为主人使用。有学者是接受后使用。具有禅定和阅读者，允许使用没有罪过。其余被懒惰摧毁者，自身都将使用债务。破戒者无论何时，都禁止使用寺庙等资具。如是，无学之人可以随意使用他人的财物，有学圣者可以受用他人给予之物，因为他们能够增长功德。凡夫持戒，精进于闻思修者，使用也没有罪过，因为如是是导师所允许的。如果持戒却不能闻思修的懒惰者，则不应使用，因为所受用之物会增长为债务，来世需要偿还。破戒者则无论何时都被禁止使用信财，如果使用，则会堕入地狱，感受痛苦。如是，在《心之刺》中说：破戒者，所踏之土地，所食之一口食物，所饮之一杯水，稍微受用僧众之物，都是邪命，说是会转生到地狱。第三，普遍适用于一切的业之基础有五种：业产生的所依，意乐，业的体性，感受，以及产生的时机。第一，有僧众，工匠，所作之事三种。第一种是，具有三种特征：四十二，二十
English
Thus, and so on, one should understand in detail how to use the enjoyments of Dharma and material things as explained therein. It is said that dwellings and abodes should be used in a way that avoids both extremes, without attachment or clinging. In short, in order to live comfortably, one should understand five ways of using clothes, medicine, and lodging. As it is said: For those who have renounced with the mind of Nirvana and are endowed with morality, even clothes worth a hundred thousand, food with a hundred flavors, and five hundred-story buildings are appropriate. It is also the property of the Sangha. Even for those below the level of no-more-learning. Also for ordinary beings. But not for those who break their vows. For the lazy, taking and using will become a debt. As it is said. Saga's Lha said: Those who are no-more-learning use as masters. Those who are learning use what is given. Those who have meditation and reading, there is no fault in using what is permitted. Those who are destroyed by laziness, use debt themselves. Those who break their vows are always forbidden to use monasteries and other necessities. Thus, a person who is no-more-learning can freely use the property of others, and a noble learner can enjoy what is given to him, because he can increase merit through it. Even an ordinary person who keeps the precepts and strives for listening, thinking, and meditating has no fault in using it, because it is permitted by the Teacher. If one keeps the precepts but is lazy and cannot listen, think, or meditate, then one should not use it, because what is taken will increase as debt and must be repaid in the next life. Those who break their vows are always forbidden to use the property of faith, and if they use it, they will fall into hell and experience suffering. Thus, in "The Thorn of the Heart" it says: A breaker of vows, whatever land he treads, whatever mouthful of food he eats, whatever cup of water he drinks, even a little use of the Sangha's property, is wrong livelihood, and it is said that he will be reborn in hell. Third, the basis of action that pervades everything has five aspects: the basis of the formation of action, the intention, the nature of the action, the experience, and the time of formation. First, there are three: the Sangha, the craftsman, and the object to be accomplished. The first is that it has three characteristics: forty-two, twenty
Chinese
如云：“十一、十二、十一、十与九，八、六、五、四所须，事业乃十一种。” 如是，于中部洲，比丘尼出家，需父众二十、母众二十，共四十等，此十一种事业，各自所需之数圆满，非不具足而立，等具足补充之法，远离二种不合。 二者，事业者，通常需具足补充且知仪轨，特殊者，仅知仪轨即可。 三者，所作事，非有情与，于有情所作事。 初者，划定大小界限等八种。 二者，于在家者与，于出家者所作事。 初者，覆钵等五种。 二者，于未圆满者与，于圆满所依所作事。 初者，布施事与，以罪所断之事二者，于此无委任之事。 二者，于圆满所依所作事者，给予房屋许可等布施事二十一种，委任秘密宣说者等委任事六种，强制九种，教诫十种，列入数中四种，共二十三种不合之事。 二者，意乐，意念与，发心二者。 初者，于非有情所作事与不合之事，需僧众之意念，于布施与委任，以处所之意念为主。 二者，真心实意地做事。 三者，事业之体性，体性与，分类。 初者，事业者无增减错乱地作仪轨且成立。 二者，比丘所作之事有一百零一种，律中云：“诸位比丘有几事？近事眷属一百零一。” 从“如是”至“祈请之事二十四，祈请与二之事四十七，祈请与四之事三十。”之间所说之故。 四者，体验，听闻事业之词且理解其义。 五者，成立之时，唯一者与祈请二事，于彼彼圆满之后立即，祈请四事之说第三句，于体性、所作、能作三者中，所作能作圆满之后立即成立事业。 二者，以暗示方式略作开示
English
As it says, "Eleven, twelve, eleven, ten and nine, eight, six, five, four are needed, actions are of eleven kinds." Thus, in the central region, for the ordination of a Bhikshuni, twenty from the father's assembly and twenty from the mother's assembly, totaling forty, are required. These eleven kinds of actions each require their respective numbers to be complete, not incomplete and standing, etc., possessing the qualities of supplementation, and being free from two kinds of discord. Secondly, the one who performs the action: generally, they should possess supplementation and know the ritual, but specifically, just knowing the ritual is sufficient. Thirdly, the object to be accomplished: actions on non-sentient beings and actions on sentient beings. The first is eight kinds, such as setting major and minor boundaries. The second is actions on householders and actions on renunciates. The first is five kinds, such as overturned alms bowls. The second is actions on those who are not fully ordained and actions on those who are fully ordained. The first is two kinds: giving actions and actions of cutting off due to offenses, and there is no action of appointment here. The second, actions on those who are fully ordained, are twenty-one kinds of giving actions, such as granting permission for houses; six kinds of appointment actions, such as appointing secret announcers; nine kinds of coercion; ten kinds of admonishment; and four kinds of inclusion in the count, totaling twenty-three kinds of discordant actions. Secondly, intention: intention and motivation. The first is that for actions on non-sentient beings and discordant actions, the intention of the Sangha is needed, and for giving and appointment, the intention of the place is primary. The second is to perform the action wholeheartedly. Thirdly, the nature of the action: nature and division. The first is that the one performing the action performs the ritual without addition, subtraction, error, or confusion, and it is established. The second is that there are one hundred and one kinds of actions to be performed by a Bhikshu, as the Vinaya says, "How many actions are there for monks? There are one hundred and one kinds of close attendants." From "Thus" to "The action of petition is twenty-four, the action of petition and two is forty-seven, the action of petition and four is thirty," as it is said. Fourthly, experience: hearing the words of the action and understanding their meaning. Fifthly, the time of establishment: for the single action and the action of petition and two, immediately after that and that is completed, and for the third statement of the action of petition and four, among the three of nature, action, and agent, the action is established immediately after the action is completed. Secondly, to briefly indicate compatibility and agreement by implication.
Chinese
总而言之，本来就没有允许和禁止。如果做可以的，并且接近不可以的，就反过来做。如果做那些不可以的，并且接近可以的，那就全部放弃，这样说。也就是说，没有直接说出的允许和禁止的教诲，全部都包含在这里面。对于任何一个基础，佛陀从一开始就没有明确地允许和禁止的事情，如果接近于允许的，并且远离不允许的，那就毫不犹豫地去做。例如，就像为比丘尼制定戒律一样，需要进行布萨。如果接近于不允许的，并且远离允许的，那就全部放弃。例如，禁止用蚕丝做垫子，那么类似于蚕丝或者比蚕丝更好的东西，也不允许做垫子。就像《律藏·小事》中说的那样，世尊在即将涅槃的时候，对比丘们说：比丘们，我为你们广泛地宣说了律藏，但没有进行总结。但是，你们也要听一下总结。比丘们，我从一开始就没有允许或禁止任何事情。如果接近于允许的，并且远离不允许的，那就认为是允许的。如果接近于不允许的，并且远离允许的，那就是不允许的，所以不要去做。是这样说的。第五，出生的身体所依：出生的所依是外道或犯了五无间罪，声音难听和扎玛，两性人和五种太监，以及具有三种性别的，除了化生之外，在三大洲出生的人，男人和女人被认为是受戒的所依。也就是说，业障深重的是外道或者进入外道的人，杀害父母阿罗汉，制造僧团分裂，以及恶意从如来身上出血等等，犯了五无间罪等等。异熟果报深重的是声音难听的人，比如地位低贱的人。没有村落习俗的人，被称为扎玛。就像所说的那样，扎玛和出生地，半月，拥抱后站起来，嫉妒者，衰败者，这五种是太监，以及同时具有两种性别的
English
In short, there is originally no permission or prohibition. If it is close to what is permissible and turns away from what is not permissible, then do those things without hesitation. If it is close to what is not permissible and turns away from what is permissible, then abandon them all, it is said. That is to say, all the teachings of permission and prohibition that are not explicitly stated are included here. For any basis, the Buddha, from the very beginning, did not explicitly permit or prohibit anything. If it is close to what is said to be permissible and turns away from what is not permissible, then do those things without hesitation. For example, just as rules are made for nuns, it is necessary to perform the Uposatha. If it is close to what is said to be impermissible and turns away from what is permissible, then abandon them all. For example, it is forbidden to make cushions from silk, so it is consistent that things similar to or better than silk are not allowed to be used as cushions. As it is said in the Vinaya-ksudraka, when the Blessed One was about to pass into Nirvana, he said to the monks: Monks, I have extensively taught you the Vinaya, but I have not summarized it. However, listen to the summary. Monks, I have not permitted or prohibited anything from the beginning. If it is close to what is permissible and turns away from what is not permissible, then it should be regarded as permissible. If it is close to what is not permissible and turns away from what is permissible, then it is not permissible, so do not do it. That is what was said. Fifth, the physical basis of birth: The basis of birth is heretics or those who have committed the five heinous crimes, those with unpleasant voices and Zamas, hermaphrodites and the five types of eunuchs, and those with three genders. Except for those born by transformation, men and women born in the three continents are considered to be the basis for ordination. That is to say, those with heavy karmic obscurations are heretics or those who have entered into heresy, those who have killed their parents Arhats, caused schisms in the Sangha, and maliciously shed blood from the body of the Tathagata, etc., those who have committed the five heinous crimes, etc. Those with heavy ripening obscurations are those with unpleasant voices, such as those of low status. Those who do not have village customs are called Zamas. As it is said, Zamas and the place of birth, half-moon, rising from embrace, the jealous, the decaying, these five are eunuchs, and those who have two genders at once
Chinese
衰损：性变为三次等性已毁损。非人化现为人的形象，以及非人的行者等是行已毁损，因为这些是生起律仪的障碍，所以不包括这些。除此之外，出生在东、西、南赡部洲的男子和女子，都被认为是别解脱律仪生起和安住的所依。如《俱舍论》中说：“阉人哑人及双性，除彼一切人皆得，非律仪及律仪性，亦复如是。”以及《辨别论》中说：“赡部洲所生男女，其余有情遮律仪。”因为这样说的缘故。第六，恢复已毁损的方法有教说和论说两种。第一种是：最终毁损后，宣说恢复之理。意思是，获得律仪后，要守护而不令其毁损，如果毁损了，就要通过重新修补的方式使其清净。如经中说：“二是清净，不成为烦恼，二者的漏不增长，二是哪些呢？是不犯堕罪，以及犯堕罪后如法忏悔。”因此，将要宣说恢复的方法。第二，广说分为二：舍弃律仪之因，以及宣说真实恢复。第一，分为共同和不共同两种。第一种是：舍弃，舍学处，死亡，转生，双性一时出现，以及性变为三次，无因无果看待，断根本等为重罪。意思是，别解脱律仪总的舍弃之因有四种：在能理解的人面前，从内心深处舍弃学处而舍弃，因为生起了与如实受持相违的分别念。如何舍弃呢？如所说，律仪的自性，根本三宝，因三藏，作者轨范师，学习的所依，学习的道友等是舍弃的方式。难行梵行等是显示舍弃之因，虽然是毁损了，但即使不是舍弃，对于舍弃律仪也没有差别。如经中说：“未舍学处，未毁损学处。”因为这样说的缘故。同样，死亡转生而舍弃，因为舍弃了所依。双性一时出现以及性变为三次而舍弃。