Chinese
坐垫和铺垫。对于黄金可以允许做的事情。这些是允许与否的十个基础。也就是，如果做了违背戒律的事情，拍手发出“呼噜呼噜”的声音，就认为罪过得以清净。如果做了不属于自己的事情，就认为随喜其他有法之人而得以清净。认为在这大地之上行事，比丘挖地也是允许的。认为可以用带孔的容器，像虫子吸吮莲花一样饮酒也是允许的。认为可以享用适时之食，盐和糍粑在下午也是可以享用的。对于反复吃东西，认为不需要走半由旬的路程，只需给予一声呼喊即可。对于剩余之物，认为用两根手指划线即可。下午时分吃东西，以及非时而食，像酸奶和牛奶之类的搅拌后食用。对于铺垫，认为不需要用旧铺垫量出佛陀一拃的高度，用自己的一个拃即可。对于没有受比丘戒的人的头上，在矮凳上放置钵，在里面放置黄金等珍宝并取出，就认为对于黄金是可以允许的，以上是十种情况。第三次结集是：世尊涅槃后三百年，在克什米尔鲜花堆砌的寺院中，迦腻色迦王作为施主，菩萨、阿罗汉、以及普通凡夫的比丘六万聚集在一起，恶魔罪人化现为比丘的模样，名叫善护，他挑拨离间，平息了僧团之间的争斗，使十八部统一于佛法，将律藏结集成册，结集的主持者是菩萨苏弥陀和阿罗汉普尔纳。也就是分为四部和分裂为十八部是：最初一切部派的根本是一切有部，由此分出上座部、大众部、多闻部这三部。从这三部分裂出十八部，这是持光律师和班钦·杜拉巴拉所说的。其中，一切有部又可以分为：有本部、持光部、护法部、多闻部、地论部、赤衣部、分别说部这七部。
English
Cushions and mats. Things that are permissible for gold. These are considered the ten bases of what is permissible and what is not. That is, if one commits an act contrary to the Vinaya, it is believed that the offense is purified by clapping one's hands and making a "hulu hulu" sound. If one does something that is not one's own business, it is believed that it is purified by rejoicing in another person who possesses Dharma. It is believed that even if a monk digs on this great earth, it is permissible because it is being used. It is believed that it is permissible to drink alcohol from a container with a spout, like a worm sucking on a lotus. It is believed that it is permissible to enjoy permissible food, such as salt and tsampa, in the afternoon. Regarding eating repeatedly, it is believed that it is not necessary to go half a yojana, but it is sufficient to give a shout. Regarding leftovers, it is believed that it is sufficient to make a mark with two fingers. Eating in the afternoon, and eating non-timely things like yogurt and milk after churning them. Regarding mats, it is believed that it is not necessary to replace the old mat with the height of the Sugata's span, but one's own span is sufficient. Placing a begging bowl on a low stool on the head of someone who has not been fully ordained, placing gold and other precious things inside it, and then taking them out, it is believed that it is permissible for gold, these are the ten situations. The third compilation is: Three hundred years after the Buddha's Nirvana, in the Kashmiri monastery of stacked flowers, King Kanishka acted as the patron, and sixty thousand bodhisattvas, arhats, and ordinary monks gathered. The evil demon, disguised as a monk named Sangha, caused discord, quelled the disputes between the Sanghas, and unified the eighteen schools into one Dharma. The Tripitaka was compiled into volumes, and the main compilers were the bodhisattva Sumitra and the arhat Purna. That is, the four schools and the eighteen divisions are: The root of all the first schools is the Sarvastivada, from which the Sthavira, Mahasanghika, and Sautrantika schools branched out. From these three schools, eighteen schools branched out, as stated by the Vinaya master Od-ldan and Panchen Dulva Lha. Among them, the Sarvastivada can be divided into: the Mulasarvastivada, Kashyapiya, Dharmaguptaka, Sautrantika, Bhumihetuvada, Kasyapiya, and Samkrantivada, these are the seven schools.
Chinese
导师之子，种姓为罗睺罗者，是受记为于学处极恭敬之最胜者之学统。其语言在诵出别解脱经时，以梵语（藏文：ལེགས་སྦྱར་，梵文天城体：संस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思：完善的语言）与三十三天之诸天相同的方式诵读。袈裟之布片，除了九以上二十五以下成双的以外，僧众的标志是莲花、宝轮、树叶图案。食物方面，以弯曲手臂的方式给予和接受。过午不食，禁止睡眠，并且认为如果与艾唐派之间隔着船帆和九层布，也是可以的。大众部可分为：东山部、西山部、雪山部、说度部、说出世部五部。这些是婆罗门种姓，具备修习功德的最胜者，大阿罗汉迦叶波的学统。其语言是俗语（藏文：པྲ་ཀྲི་ཏ་，梵文天城体：प्राकृत，梵文罗马拟音：prākṛta，汉语字面意思：自然的；原始的），与光明天相同。布片九以上二十三以下，标志是雍仲、吉祥结、海螺。认为用容器给予和接受是允许的，禁止睡眠可以用帘子隔开。上座部分为：住逝多林部、住无畏山部、住支提山部三部。这些是竹匠种姓，调伏边地的最胜者，圣者迦旃延的学统。其语言是阿波भ्रंश语（藏文：ཨ་བ་བྷྲཾ་ཤ་ཏ་，梵文天城体：अपभ्रंश，梵文罗马拟音：Apabhraṃśa，汉语字面意思：堕落的语言），因其变异而与食肉者相同。布片九以上二十一以下，标志是海螺或者娑翅迦花。给予和接受的方式是随意而为，认为禁止睡眠可以用绳子隔开。大众敬奉部可分为：说一切世部、护法部、法藏部三部。这些是理发师种姓，是持律者的最胜者，圣者阿难陀的学统。其语言是毗舍遮语（藏文：བི་ཤཱ་ཙི་，梵文天城体：पैशाची，梵文罗马拟音：paiśācī，汉语字面意思：食尸鬼的语言），与净居天相同。布片五到二十一之间，标志是海螺或者吉祥结。给予和接受的方式是抢夺，认为禁止睡眠，在受比丘戒和未受比丘戒之间用线条隔开，过午睡眠是可以的。萨迦班智达也曾说过：“小乘根本四部中，律仪不同有四种，语言也是梵语的本性。”等等，以上是这些部的差别。
English
The son of the Teacher, of the Shakya clan, Rahula, is prophesied as the foremost in reverence for discipline, and is the lineage of disciples. When reciting the Sutra of Individual Liberation, their language is recited in Sanskrit (藏文：ལེགས་སྦྱར་，梵文天城体：संस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思：Perfected Language) in a manner similar to the gods of the Thirty-Three Heavens. The pieces of cloth of the monastic robe, except for those in pairs from nine to twenty-five, the monastic symbols are the lotus, the precious wheel, and painted tree leaves. Regarding food, giving and receiving are done by bending the arm. No eating after noon, and sleeping is prohibited, but it is believed that if separated by a sail and nine layers of cloth from the Aitangpa, it is permissible. The Mahasanghika can be divided into five: the Eastern Mountain School, the Western Mountain School, the Snow Mountain School, the Saying School, and the Saying Transcendental School. These are of the Brahmin caste, the most excellent who possess the qualities of learning, and the lineage of the great Arhat Mahakashyapa. Their language is Prakrit (藏文：པྲ་ཀྲི་ཏ་，梵文天城体：प्राकृत，梵文罗马拟音：prākṛta，汉语字面意思：Natural; Original), similar to the gods of clear light. The cloth pieces are from nine to twenty-three, and the symbols are the Yungdrung, the auspicious knot, and the conch shell. They believe that giving and receiving with a vessel is permissible, and sleeping is prohibited with a curtain as a barrier. The Sthavira can be divided into three: the school residing in Jetavana, the school residing on Fearless Mountain, and the school residing in Chaitya Mountain. These are of the bamboo craftsman caste, the most excellent who tame the border regions, and the lineage of the noble Katyayana. Their language is Apabhramsa (藏文：ཨ་བ་བྷྲཾ་ཤ་ཏ་，梵文天城体：अपभ्रंश，梵文罗马拟音：Apabhraṃśa，汉语字面意思：Fallen Language), which, due to its corruption, is similar to flesh-eaters. The cloth pieces are from nine to twenty-one, and the symbols are the conch shell or the Sotsika flower. Giving and receiving are done casually, and it is believed that sleeping is prohibited with a rope as a barrier. The Mahasammatas can be divided into three: the Sarvastivada School, the Dharmaguptaka School, and the Vatsiputriya School. These are of the barber caste, the most excellent of the Vinaya holders, and the lineage of the noble Ananda. Their language is Paishachi (藏文：བི་ཤཱ་ཙི་，梵文天城体：पैशाची，梵文罗马拟音：paiśācī，汉语字面意思：Ghoul Language), similar to the Pure Abode gods. The cloth pieces are from five to twenty-one, and the symbols are the conch shell or the auspicious knot. Giving and receiving are done by snatching, and it is believed that sleeping is prohibited, with a line separating those who have taken full ordination and those who have not, and sleeping after noon is permissible. Sakya Pandita also said, "Among the four fundamental schools of the Shravakas, there are four different Vinayas, and the language is also of the nature of Sanskrit," etc. The above are the distinctions of these schools.
Chinese
关于增长在《如意宝藏》等处有阐述。 这样，在第二次结集的时候，以阿罗汉内尔瓦等五百位阿罗汉造了《大毗婆沙论》。 有的说，在北方毗伽耶迦的嘎玛堪寺，五百位阿罗汉聚集在一起，造了有十万颂的《大毗婆沙论》，说是论藏的注释，这也需要考察。 这样，对于圣法律藏极为珍视的，是六庄严中的功德光和释迦光二位。 也就是在《广大释》中说：“圣一切有部律藏的执持者，大婆罗门僧功德光，已经到达了自他和他人宗义大海的彼岸，以善逝的律藏甘露精华增长智慧的力量，认真地将如来佛的教言作为心髓来修持。” 具有以上所说的功德。 后来，是索南扎和寂光之弟子释迦光。 称为律藏甘露之庄严的功德光和释迦光二位。 这样，对于以上所说的律藏教言的意趣注释的论著，有别解脱经本身的注释，律部四部的注释，以及那二者的意义注释三种。 第一种是：无垢友所造的《广大释》五十卷，英雄所造的注释二十七卷，达那希拉所造的名为《词句明示》的有两卷。 第二种是：对《分别》由调伏天所造的注释，对根本和正法，由导师善友所造的注释有些不完整，对零星的注释由导师戒护所造，以及《猴子携带》二种。 第三种是：将律部四部的意趣汇集在一起，导师功德光所造的《经根本》，其自释即自己的《类说》一万二千颂，将那意义汇集起来讲解，导师的《小释》，对一百零一种业的分类进行详细讲解的《业百一论》，这些都是功德光所造。 导师法友所造的《经根本》的《广大释》七十卷，导师
English
The increase is explained in places like the Wish-Fulfilling Treasury. Thus, at the time of the Second Council, five hundred Arhats, including Arhat Nyersel, composed the Great Commentary Treasury of Particular Expositions. Some say that in the Karma Kan Temple of Mount Abhighna in the north, five hundred Arhats gathered and composed the Great Commentary Treasury of Particular Expositions, which contains one hundred thousand shlokas, saying that it is a commentary on the Abhidharma, but this also needs to be examined. Thus, the best of those who cherished the Vinaya Pitaka of the sacred Dharma were Yönten Öd and Shakya Öd, two of the Six Ornaments. That is, in the Extensive Commentary, it says, "The great Brahmin monk Yönten Öd, the holder of the Vinaya of the Sarvastivada, having reached the far shore of the ocean of tenets of self and others, increasing the power of wisdom with the essence of the nectar of the Sugata's Dharma Vinaya, diligently accomplishing the sacred command of the Tathagata as the essence." He possesses the qualities mentioned above. Later, Shakya Öd was a disciple of Sönam Drak and Zhiwai Öd. They are called Yönten Shakya, the two ornaments of the nectar of the Vinaya. Thus, concerning the treatises that are commentaries on the intention of the Vinaya teachings mentioned above, there are three: the commentary on the Pratimoksha Sutra itself, the commentary on the four divisions of the Vinaya, and the commentary on the meaning of both. The first is: the Extensive Commentary in fifty fascicles composed by Drimé Shenyen, the commentary in twenty-seven fascicles composed by Pawo, and the one called "Expression of Words" composed by Dana Shila, which has two fascicles. The second is: the commentary on the Vibhanga composed by Dulwa Lha, the commentary on the Root and the Sacred Text composed by the teacher Gewalek Shenyen, which is somewhat incomplete, the commentary on the Minor Matters composed by the teacher Tsultrim Kyong, and the two called "Monkey Carrying." The third is: the Sutra Root composed by the teacher Yönten Öd, which brings together the intentions of the four divisions of the Vinaya, its self-commentary, namely his own Explanation in twelve thousand shlokas, explaining the meaning of that in a condensed way, the teacher's Small Commentary, and the Karma Shatam, which explains in detail the classification of one hundred and one actions. All of these were composed by Yönten Öd. The Extensive Commentary on the Sutra Root in seventy fascicles composed by the teacher Chöshé, the teacher