Chinese
邬玛饶绛巴·绛巴格敦。这两位的弟子扎西坚赞和绛巴坚赞两人，从精通经论的自在者桑杰曲达处听闻。我对此善加听闻。此外，我本人从隆芒瓦·珠巴多吉处听闻了包括一些小部的《毗奈耶经》四部。从饶绛巴·桑杰曲达处听闻了《根本经》和《经论宝藏》。从持戒精进的根嘎达吉处听闻了《妙花鬘》和《三百颂》的根本释。从具足智慧慈悲力量的持明大师莲花事业处听闻了全知者的事业仪轨等的读诵传承。从年少时起，就依止兄长持戒精进的大智者嘉瓦之子和公塘班禅两人，稍微学习了《毗奈耶经》的术语和粗略的实践。第三，如此受持的所诠义进行决断，共有七个方面：所要获得的律仪的体性、它的分类、未获得者获得的方法、已获得者不失坏的守护方式、转生的所依身、失坏后恢复的方法、守护的利益。第一，体性是：从出离心所引发，从他害及其根本的断绝，从身语产生，因此认为是色法，以及认为相续的舍心是种子，各自宗派上下不同的规矩。这是说，别解脱律仪的体性，定义是：被出离心所摄持的，禁绝罪行的戒律，被欲界所摄。第一个“支分”澄清了外道之戒律，第二个“支分”澄清了中士之戒律，第三个“支分”澄清了禅定和无漏之律仪。在此，按照有部宗的观点，这三种律仪是相违的，即欲界所摄的是别解脱，色界所摄的是禅定，不被三界任何一界所摄的是无漏。按照大乘的观点，这三种并不相违，因为大乘圣者相续的禅定，作为真实本体的律仪，从禁绝罪行、被禅定的真实本体所摄、是圣道本体的方面来说，就是那个。其中，出离是：无余涅槃，以三乘的差别分为三种。这三种中的任何一种的
English
Uma Rabjampa Jampa Gedun. His two students, Tashi Gyaltsen and Jampa Gyaltsen, heard from Sangye Chodar, the master of scriptures and reasoning. I have heard this well. Furthermore, I myself heard the four sections of the Vinaya Sutra, including some minor sections, from Lung Mangwa Drup Dorje. From Rabjampa Sangye Chodar, I heard the Root Sutra and the Treasury of Scriptures and Reasoning. From Domtson Kunga Dargye, I heard the Garland of Flowers and the root commentary on the Three Hundred Verses. From the great Rigdzin Padma Trinle, the embodiment of wisdom and compassion, I also requested and received the reading transmission of the works of the Omniscient Bu and others. From a young age, relying on my elder brother, the greatly learned Domtson Gyalwai Se and Gungtang Panchen, I studied a little about the terminology and rough practice of the Vinaya. Thirdly, there are seven aspects to determining the subject matter that is thus held: the nature of the vows to be obtained, their divisions, the means of obtaining what has not been obtained, the manner of protecting what has been obtained from being lost, the basis of the body of rebirth, the means of restoring what has been lost, and the benefits of protecting it. First, the nature is: Arising from the mind of renunciation, turning away from harming others and its basis, arising from body and speech, therefore it is considered to be form, and the continuous mind of abandonment is considered to be the seed, according to the respective customs of the higher and lower schools of one's own sect. This is to say, regarding the nature of the Pratimoksha vows, the definition is: the discipline of restraining misdeeds, which is seized by the mind of renunciation, and is included in the realm of desire. The first aspect clarifies the discipline of the outsiders, the second aspect clarifies the discipline of the intermediate, and the third aspect clarifies the discipline of meditation and the uncontaminated. Here, according to the Vaibhashika school, these three vows are considered contradictory, that is, what is included in the realm of desire is Pratimoksha, what is included in the realm of form is meditation, and what is not included in any of the three realms is uncontaminated. According to the Mahayana view, these three are not contradictory, because the meditation of the Mahayana Arya lineage, as the vow that has become the actual entity, is that and that from the aspect of abstaining from misdeeds, being included in the actual entity of meditation, and being the entity of the Arya path. Among these, renunciation is: Nirvana without remainder, divided into three according to the difference of the three vehicles. Any of these three
Chinese
以调伏之意摄持，断除以损害他者为根本的身语七种罪业的实际行为，以及由此引发的任何结果的自性，即是戒律的自性。具体而言，如说一切有部所认为，戒律存在于非表色之中。《俱舍论》中说：“非表有三类，律仪非律仪，及二俱非品。律仪别解脱，及无漏定生。”《释量论》中说：“声闻律仪非表色。”因此，如果有人认为《俱舍论释》中说：“如法受持的戒律依赖于表色，因此，七种有表色的业道必定既有表色也有非表色。”这会有妨碍吗？不会有妨碍，因为那只是说明当时存在表色，而不是将表色解释为业道的实际基础，因为表色必定是加行和结果。经部则认为，戒律是相续完全转变的差别。《俱舍论释》中说：“以业为先导的心所产生的田地就是相续，它向其他转变就是完全转变。”唯识宗则认为，戒律是持续不断的、具有种子的舍弃恶行的心。如果仅仅是心，则不会持续；如果仅仅是习气，则在产生舍弃的时刻也会随之而来。《业成就论》中说：“如果仅仅是心成为身体的业，那么在心散乱和无心的时候，没有心，那么戒律和非戒律怎么存在呢？因为没有摧毁戒律的特殊习气，所以戒律和非戒律都存在。”中观宗则认为，戒律是与舍弃之心相应的。《入行论》中说：“舍心若生时，亦名戒度圆。”因此，各个宗派的见解，由于各自智慧的差别，对戒律的理解有高低之分。第二，
English
The nature of discipline is to refrain from the seven physical and verbal misdeeds that are rooted in harming others, and to arise as the nature of any result brought about by this, being seized by the intention of taming. Specifically, according to the Vaibhashika school, it is held that discipline exists in the form of non-manifest matter. The Abhidharmakosha states: "Non-manifest has three types: vows, non-vows, and others. Vows are individual liberation and arise from uncontaminated concentration." The Pramanavarttika states: "The Shravaka's discipline is non-manifest matter." Therefore, if one thinks that it is contradictory because the Abhidharmakoshabhashya states: "The discipline that is properly taken depends on manifest matter, therefore, the seven paths of action with manifest matter must have both manifest and non-manifest matter," there is no contradiction. This is because it only shows that manifest matter exists at that time, but it does not explain manifest matter as the actual basis of the path of action, because manifest matter is necessarily the preparation and the result. The Sautrantika school believes that discipline is the distinction of the complete transformation of the continuum. The Abhidharmakoshabhashya states: "The field that arises from the mind that precedes action is the continuum, and its transformation into something else is the complete transformation." The Chittamatra school believes that discipline is the continuous mind with seeds that abandon immoral conduct. If it were just the mind, it would not be continuous; if it were just the habit, it would follow even when the opportunity to abandon it arises. The Karmasiddhiprakarana states: "If only the mind becomes the action of the body, then how can discipline and non-discipline exist when the mind is distracted and absent, since there is no mind? Because the special habit of discipline has not been destroyed, both discipline and non-discipline exist." The Madhyamaka school believes that discipline is associated with the mind of abandonment. The Bodhicharyavatara states: "When the mind of abandonment arises, it is also called the perfection of discipline." Therefore, the views of the higher and lower schools of our own tradition have arisen with different levels of understanding due to their respective intellectual differences. Second, the divisions: The divisions are the eight precepts, the male and female lay devotees, which belong to the lay community; the male and female novice monks, the probationary nun, and the five, the nuns and monks, which belong to the ordained community;
Chinese
这八种别解脱戒，若归纳为实体，则依《俱舍论》的观点有四种。也就是说，别解脱戒若细分则有八种，因为有在家方面的三种和出家方面的五种。这八种戒律若归纳为实体则归为四种，即比丘和比丘尼两种，沙弥、沙弥尼和式叉摩那三种，以及优婆塞和优婆夷两种，这些只是名称相互转变，只是名称改变而已，其实体种类相同。因此，斋戒的戒律是第四种实体种类。如《俱舍论》中所说：“所谓别解脱，共有八种戒，实体实为四。因名随称转，故说彼差别，与义非相违。” 斋戒，优婆塞，沙弥，比丘四种戒律的定义依次是：凭借各自戒律的成就之因圆满而获得的，决定的出离之律仪。将以上定义加在四种戒律之前。斋戒的戒律的第一个定义是：承诺在一日一夜中舍弃与斋戒的戒律相违背的八种应断之法。此戒称为时分戒或布萨，因为在家众在初八、十五等日子里受持守护。如果优婆塞受持此戒，则成为增长其学处、清净其应断之法的布萨。优婆塞戒律的第二个定义是：承诺尽形寿舍弃与优婆塞戒律相违背的应断之法。虽然在《律经》中没有宣说除了圆满优婆塞之外的其他受戒仪轨，但在《俱舍论》中，皈依三宝、行持一事等有多种分类。沙弥戒律的第三个定义是：承诺尽形寿舍弃与沙弥戒律相违背的十种应断之法。式叉摩那的学处，无论尽形寿还是仅一日一夜都不允许，因此不能成为具足定义的别解脱戒。第四种是承诺尽形寿舍弃所有包括随行在内的七种舍弃之事的种姓。此处所说的七种舍弃是指舍弃身语七种罪行的自性之不善业，而“包括随行”是指身语的制立之罪。
English
The eight types of Pratimoksha vows, if condensed into substance, are considered to be four according to the Kosha's system. That is, if the Pratimoksha is divided, there are eight types, because there are three types for the householder side and five types for the ordained side. These eight are also condensed into four substances: the Bhikshu and Bhikshuni, the Shramanera, Shramanerika, and Shikshamana, and the Upasaka and Upasika. These are merely changes in name due to mutual transformation of names, so their substance and type are the same. Therefore, the vow of fasting is definitely the fourth type of substance. As it is said in the Kosha: "The so-called Pratimoksha are eight, but in substance are four. Because the name changes with the designation, these differences do not contradict the meaning." The definitions of the four vows—fasting, Upasaka, Shramanera, and Bhikshu—are, in order, the discipline of definite renunciation obtained by relying on the complete cause of accomplishment for one's own vow. Add the above definition to the beginning of each of the four vows. The first definition of the vow of fasting is: the vow to undertake to abandon the eight things to be abandoned that are contrary to the vow of fasting for one day and one night. This vow is called the time-limited vow or Uposatha, because householders take and keep it on the eighth, fifteenth, and other days of the month. If an Upasaka takes this vow, it becomes an Uposatha that increases his precepts and purifies what should be abandoned. The second definition of the Upasaka vow is: the vow to undertake to abandon for life the things to be abandoned that are contrary to the Upasaka vow. Although the Vinaya does not explain other ordination rituals besides the complete Upasaka, the Abhidharma has many classifications, such as taking refuge in the Three Jewels and practicing one thing. The third definition of the Shramanera vow is: the vow to undertake to abandon for life the ten things to be abandoned that are contrary to the Shramanera vow. The Shikshamana's precepts are not allowed for life or even for one day and one night, so they cannot be a Pratimoksha vow with a complete definition. The fourth is the definition of the fourth lineage, which is the vow to undertake to abandon all seven things to be abandoned, including their retinue, for life. The seven things to be abandoned here refer to abandoning the nature of the seven misdeeds of body and speech, which are naturally blameworthy, and "including the retinue" refers to the established faults of body and speech.
Chinese
如果居士，沙弥，比丘的三种戒律在一个人的相续中如何存在？如果按照认为戒律是有色法的宗派来说，依次受持三种戒律的人的相续中，认为存在不同的实体。《俱舍论》中说：“彼等各异无相违。”如果按照认为戒律是知识的宗派来说，则是一个本体上的不同反体。因为在一个主心识的眷属中，不会产生两种同类的其他心识实体，所以是一个本体。由于获得的原因、应断除的和应接受的各自确定，所以三者不可能有共同的基础，因此是不同的反体。༈。第三，未获得者获得的方法。有教证和释证两种。首先是略说：首先，未获得戒律而获得的方式，有两种受持方式。即以小的努力而圆满的是以前的仪轨，以努力而圆满的是现在的仪轨，确定为两种受持方式。第二是广说，分为两种。首先是以前的仪轨：自生智慧，通达心要，事业圆满。承诺为导师，‘来此’四祈请，回答所问，重法承诺等。所化有情心清净，堪布是圣者。也就是说，不依赖现在的仪轨，能使所调伏者获得圆满比丘戒的仪轨，是以前仪轨的定义。如果区分，如《俱舍论释》中所说：“分别说部毗奈耶者说，以十种方式获得比丘戒。”就像所说的十种方式：圆满正等觉和独觉二者，在获得了知尽不生之菩提时，是自生的。五贤善部在生起见道时，是通达心要的。这三种是由于自相续中自然生起了究竟的比丘，因此获得了比丘戒。舍利子等以‘来此’，大迦叶以承诺为导师，六十贤善部以承诺三皈依，生主母等以承诺舍弃八重法，善贤以对所问的回答感到高兴而获得比丘戒，这五种是以导师的加持而圆满的。供施，由于受到父母的支配，由比丘尼邬 উৎপല（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）作为信使，依靠僧团的使者仪轨，僧团的数