English
Wanting and the mind of renunciation continuously as a seed. The rules of each sect, both high and low. Thus it is said. That is, merely wanting the result of happiness in the future life of gods and humans is a good wish. Wanting to be saved from the king's punishment etc. in this life is the discipline of fearing and protecting. The characteristic of individual liberation vows is not allowed. The vows of individual liberation must have a special thought of definitely emerging from samsara. That is, it is said in the root text of the Sutra Pitaka: 'In the freedom of the discipline of definitely emerging.' And it is said in the Three Hundred Verses: 'The discipline of definitely emerging abandons suffering.' Thus. That is, there are two views on the nature of the individual liberation vows. The Vaibhashika of the Hearers believes that the nature of the vows is to abandon the root and its belongings that are harmful to others, because they arise from body and speech, so they are considered to be form with expression and without expression. The Treasury of Knowledge says: 'Non-expression has three types, vows and non-vows and others. Vows are called individual liberation.' Thus. The Sutra Pitaka master believes that the continuous mind that abandons the root and its belongings that are harmful to others continues to exist, with seeds. It is considered to be mind. The Guide to the Bodhisattva's Way of Life says: 'When the mind of abandonment is obtained, it is called the discipline of Paramita.' Thus. The fourth classification of individual liberation is that the classification includes the upavasa, the male and female lay followers, which are the side of the householders, the male and female novices, the siksamana, and the five male and female bhikshus, which are the side of the renunciates, and these eight types of individual liberation. If summarized as substance, it is considered to be four types, which is the view of the Treasury of Knowledge. That is, there are eight types of individual liberation, the upavasa with eight branches. The two or three male and female lay followers with five precepts are the side of the householders. The two male and female novices with coarse and subtle sins etc. The siksamana with twelve dharmas to be abandoned and three types. The bhikshu with two hundred and fifty-three. The bhikshuni who protects three hundred and sixty-two and the five types are the side of the renunciates. That is, if summarized as types and substance, they are summarized as four types. The two male and female bhikshus have the same substance and type. The three male and female novices and the siksamana have the same substance and type. The two male and female lay followers are the same. The upavasa is one type, a total of four types. That is, the Treasury of Knowledge says: 'What is to be abandoned is five, eight, ten, and all abandonment.'
Chinese
从中间获得。（获得）居士、近住、沙弥和比丘。就像这样，别解脱戒有八种类别，实质上有四种。这是它的意思。第二个共同主题是，如何接受和获得律仪。首先，未获得律仪而获得的方式是：有两种接受方式，首先是先前的仪式：自生智慧圆满通过使者。承诺为导师，回来，四次祈请，回答问题，承诺重法等等。所化有情心清净，堪布是圣者。这样说的是先前的仪式。现在有两种仪式：先前的仪式和现在的仪式。首先，先前的仪式有十种：自生的圆满戒、通过智慧领悟的圆满戒、通过使者的圆满戒、承诺为导师的圆满戒、通过“回来”的圆满戒、通过回答问题的圆满戒、通过承诺重法的圆满戒、通过承诺三皈依的圆满戒、四次祈请的圆满戒。第一种是：正等觉佛和独觉，没有堪布和老师，自己自然而然地获得圆满戒。第二种是：五贤善部生起了见道的证悟，因此通过智慧领悟，也被称为决定进入的圆满戒。第三种是：在舍卫城，施主的女儿妙施想要出家，但父母不允许她离开家门。比丘尼莲花色也想出家，但父母不允许，无论如何都请求出家。比丘尼向导师请求，导师允许通过使者逐渐进行出家和圆满戒。因此，比丘尼们派遣莲花色作为使者，从居士女到比丘尼都给予（戒律），据说获得了阿罗汉果。就像这样，对于具有善缘的所化有情，现在仍然可以通过使者获得圆满戒。《律根本》中说：对于具有善缘的自性者，就像派遣使者一样，进入出家并非不是仪式。就像这样。第四种是：大迦叶以确信的信心向导师佛陀承诺：您是我的导师，我是您的声闻。
English
From what is received in between. (Receiving) the upasaka, the upavasatha, the sramanera, and the bhikshu. Like this, the Pratimoksha has eight categories, and substantially there are four types. This is its meaning. The second common topic is how to take and obtain vows. First, the way to obtain vows without having obtained them is: There are two ways of taking vows, the first is the previous ceremony: self-arisen wisdom is perfected through a messenger. Promising to be a teacher, coming back, four requests, answering questions, promising heavy Dharma, etc. The disciples are pure in mind, and the Khenpo is a noble being. This says the previous ceremony. Now there are two ceremonies: the previous ceremony and the current ceremony. First, the previous ceremony has ten types: self-arisen full ordination, full ordination through wisdom comprehension, full ordination through a messenger, full ordination through promising to be a teacher, full ordination through "come back", full ordination through answering questions, full ordination through promising heavy Dharma, full ordination through promising the three refuges, and full ordination through four requests. The first is: the perfectly enlightened Buddha and the Pratyekabuddha, without a Khenpo or teacher, naturally obtain full ordination on their own. The second is: the five good groups have arisen with the realization of the path of seeing, so it is comprehended through wisdom, and is also called the full ordination of definite entry. The third is: In the city of Shravasti, the daughter of the householder Sudatta, Mchog Sbyin Ma, wanted to be ordained, but her parents did not allow her to leave the house. The bhikshuni Utpalavarna also wanted to be ordained, but her parents did not allow it, but she requested ordination anyway. The bhikshuni asked the teacher, and the teacher allowed ordination and full ordination to be performed gradually through a messenger. Therefore, the bhikshunis sent Utpalavarna as a messenger, and from the upasika to the bhikshuni, they gave (the precepts), and it is said that they obtained Arhatship. Just like that, for disciples who have good fortune, full ordination can still be obtained through a messenger now. The Root Sutra says: For those who have the nature of good fortune, it is like sending a messenger, and entering ordination is not not a ceremony. Just like that. The fourth is: Mahakashyapa promised the teacher Buddha with confident faith: You are my teacher, and I am your Shravaka.
Chinese
就像成为比丘一样。第五种是，佛陀对格拉巴等人说：“比丘们，过来吧！行梵行吧！”仅仅这样说，头发和胡须就掉了，身体连同法衣一起，就像受具足戒后修行了一百年的行为一样。第六种是，对在家人乐施，佛陀问乐施：“乐施，唯一的美德是什么？是解脱。那需要什么？是信心。”因为对这个问题的回答感到高兴，就像显现了比丘戒的戒律一样。第八种是，以善众六十人的信心和信仰，在皈依三宝的同时，显现了具足戒。第九种和第十种是，在中部地区，在那里的结界内，所有僧众聚集，或者至少十人以上，通过四羯磨法，一次性完成出家和具足戒的仪式；在边地，在那里的结界内，所有的比丘，或者至少五人以上，一次性完成出家和具足戒。其中，中部和边地的区别有两种：以法地划分和以地界划分。第一种是，能够传授具足戒戒律的堪布，以及能够如法教授仪式和学处的地区，是以法地划分的中部地区；没有这些的地方就是边地。第二种是，金刚座是赡部洲的中心，其方位上的里卡星增等地是中部，其他是边地。如《律藏·品类事》中所说：里卡拉那丛林茂密，里卡星增是东方，名为乌尸罗的山，是黑暗山的北方，靠近柱子的柱子，是努班城居住的地方，在芦苇城旁边，水风芦苇是南方。这些之间的区域，应知是中部地区，外面的地方被称为边地，这是无限智慧者所说的。就像这样。而且，在以前的时代，所化众生也是像上面那样传承下来的，疾病和危害难以发生，即使稍微发生，也容易找到病人和药物等，所以引导和...
English
It is like becoming a fully ordained monk. The fifth is that the Buddha said to Grakpa and others, "Monks, come here! Practice the pure conduct!" Just by saying this, their hair and beards fell off, and their bodies, along with their robes, became like those who had taken full ordination and practiced for a hundred years. The sixth is that to the householder Lekjin, the Buddha asked, "Lekjin, what is the single virtue? It is liberation. What is needed for that? It is faith." Because he was pleased with the answer to this question, it was as if the vows of full ordination were manifested. The eighth is that with the faith and belief of the sixty members of the Good Assembly, while taking refuge in the Three Jewels, full ordination was manifested. The ninth and tenth are that in the central region, within the boundary there, all the Sangha gather, or at least ten or more, and through the four karmas, the ordination and full ordination are performed in one ceremony; in the border region, within the boundary there, all the monks, or at least five or more, perform the ordination and full ordination in one ceremony. Furthermore, the difference between the central region and the border region is twofold: division by Dharma-place and division by land-place. The first is that the area where there is a Khenpo who can bestow the vows of full ordination, and where the teachings of the rituals and precepts are properly taught, is the central region divided by Dharma-place; where these are not present is the border region. The second is that the Vajra Throne is the center of Jambudvipa, and in its directions, Likha Shingphen and others are the central region, while others are the border region. As it is said in the Vinaya-vastu: "Likharana is a dense forest, Likha Shingphen is the east, the mountain called Ushira, is north of the Dark Mountain, the pillar near the pillar, is where the city of Nuwan resides, next to the Reed City, the water-wind reed is the south. The areas between these, should be known as the central region, the outer places are called the border region, this was said by the one with infinite wisdom." Like that. Moreover, in former times, the disciples were also transmitted as above, and diseases and harms were difficult to occur, and even if they occurred slightly, it was easy to find nurses and medicines, so guiding and...
Chinese
不需要主要依赖于使之成熟的堪布和阿阇黎，而且堪布也不是各个学者的化身，因为堪布是不需要学习的圣者薄伽梵佛陀。第二，现在的仪轨有三：所依律仪之补特伽罗的特征、能授堪布的特征、以及彼如何授予律仪之方式。第一是：现在的仪轨，远离五种决定，如阉人等出生的障碍，国王不允等存在的障碍，不能驱赶乌鸦等差别，头发发黄等美观的障碍。具有出离心和智慧的善缘士夫。如是说，除了近住之外的七种别解脱律仪的所依，必须是远离五种决定且没有四种障碍者。那五种决定是：应断除的某些断除了，某些没有断除，如是支分决定；对某些有情断除了，对某些有情没有断除，如是有情决定；在某个地方断除了，在某个地方没有断除，如是处所决定；在一个月或一年左右断除了，如是时间决定；战斗时没有断除，其他时候断除了，如是暂时决定。这五者任何一个或五个都不会产生。四种障碍是：第一，成为产生律仪的障碍是非人。化现为人的补特伽罗。声音不悦耳者。男女二根同时出现者，即扎玛玛宁等。阉人也有五种：生为阉人、半月阉人、拥抱后勃起阉人、嫉妒阉人、损坏阉人。第一是：出生时就具有男女二根同时出现者，此也称为扎玛玛宁。没有作用能力者。第二是：上半月出生者，下半月变为女根者。第三是：被女人等拥抱时，生殖器可以使用，其他时候不能使用者。第四是：看到其他男女行淫时，因嫉妒而可以使用，其他时候不能使用者。第五是：男根被刀等割断而损坏者。此外，还有外道徒、造作五无间罪和近五无间罪等。第二，是出生者存在的障碍：国王不允许和国王惩罚，即国王的事业。