Chinese
因此，由于那个承诺。如果想要，在三律仪的区分中，如果斋戒的夜晚已经过去，为了放弃，不需要供养这个。《别解脱经》与此相违。因此，这是有时性的，先前在初八等日所承诺的，之后在初八等日必须通过仪轨的方式受持斋戒。此外，在根遍行坚固的请求等等中，如果守护这八支斋戒直到生命终结，即使是居家的居士，有部宗也不承认。在说一切有部宗的观点中，世亲论师认为，如果守护八支直到生命终结，就是居家的居士，有部宗这样认为，但说一切有部宗不承认，世亲论师说：所谓的居家居士，这是从圣者住持者的口诀传承中听到的，但没有见到世尊所说。这是所说的意思。第三，居士的学处是：居士的五条根本戒律，即杀盗妄语，因贪欲而邪淫，以及舍弃的酒，这些是居士的戒律。此外，对于居士来说，不需要舍弃四根本的不净行，即自己守护而被他人占有，如种姓的守护，如姐妹；法的守护，如沙弥和比丘尼这三种。处所的不允许是佛塔和父母面前，时间的不允许是月经期和凶日，肢体的不允许是口和大小便道这三种要遮止，而自己拥有的则不遮止，在这之上还要戒酒。对此进行区分，声闻部派认为，受持三皈依的居士，如舍弃杀生等，舍弃一种的；如舍弃杀盗二者，舍弃几种的；如舍弃杀盗妄语三者，舍弃大部分的；如果全部守护，就是圆满的居士，共有五种。其他宗派认为，在此之上加上舍弃不净行的一部分，成为梵行近住的居士，以及守护八支直到生命终结的居家居士，共有七种观点。就像这样：随所欲承诺的数量，行持一种，行持几种，行持大部分和行持全部。舍弃一二三和五种，在那之上，舍弃不净行，成为梵行善士。
English
Therefore, due to that commitment. If desired, in the distinction of the three vows, if the night of fasting has passed, there is no need to offer this for abandonment. This contradicts the Pratimoksha Sutra. Therefore, it is occasional, what was previously committed on the eighth day, etc., later on the eighth day, etc., one must necessarily take the fasting through the ritual. Furthermore, in the request of Kuntuzangpo, etc., if one protects these eight branches of fasting until the end of life, even if one is a householder, the Sarvastivadins do not acknowledge it. In the view of the Sthavira school, Vasubandhu believes that if one protects the eight branches until the end of life, one is a householder, the Sthavira school believes this, but the Sarvastivadins do not acknowledge it. Vasubandhu said: The so-called householder, this is heard from the oral transmission of the venerable elders, but it is not seen that the Sugata said it. This is the meaning of what was said. Third, the precepts of a layperson are: the five fundamental precepts of a layperson, namely killing, stealing, lying, engaging in sexual misconduct due to desire, and abandoning intoxicants, these are the precepts of a layperson. Furthermore, for a layperson, it is not necessary to abandon the four fundamental impure conducts, namely, being protected by oneself and possessed by others, such as the protection of lineage, such as sisters; the protection of Dharma, such as novice monks and nuns, these three. The impermissible places are the stupa and in front of parents, the impermissible times are during menstruation and inauspicious times, the impermissible limbs are the mouth and the paths of excretion, these three must be prevented, but what one owns is not prevented, and on top of that, one must abstain from alcohol. Distinguishing this, the Sravaka schools believe that the layperson who takes refuge in the Three Jewels, such as abandoning killing, abandoning one thing; such as abandoning killing and stealing, abandoning several things; such as abandoning killing, stealing, and lying, abandoning most things; if one protects all, one is a complete layperson, there are five kinds. Other schools believe that in addition to this, adding the abandonment of a part of impure conduct, one becomes a Brahmachari near-dweller layperson, and the householder who protects the eight branches until the end of life, there are seven views. Like this: according to the number of commitments one desires, practicing one, practicing several, practicing most, and practicing all. Abandoning one, two, three, and five, on top of that, abandoning impure conduct, becoming a Brahmachari virtuous one.
Chinese
顶礼。 紧接着刚才所说的，还有另外两种情况。在《示现神变经》中说：“只要活着，就实行梵行，也受持八支斋戒。”这就是它的意思。关于梵行的居士，智者认为，这种人和沙弥既不是在家众，也不是出家众。因为他舍弃了不净行等行为，所以不是在家众；又因为他没有五戒等完整的学处，所以智者们认为他也不是出家众。 此外，持有明咒禁戒的人，如前所述，要舍弃四根本罪和六种随顺的不善行。持有居士戒的持明者，除了出家人的标志和仪式之外，其余的都要修持，这是功德藏所说的。也就是要舍弃妄语、恶语、绮语、贪心和邪见这十不善业中的六种随顺罪。除了出家人的仪式和法衣、钵等标志之外，密咒士在家众也必须守护戒律。如《克里亚功德藏》中说：“胜者我所说，别解脱之律仪，从无余之调伏中，密咒士在家众，舍弃标志与仪式，其余皆应勤修持。”这就是所说的意思。 第四，沙弥的学处有三种：宣说应断的十种粗罪、十三种开许的无罪行为和三种堕罪。第一种是：杀生、偷盗、不净行和妄语，饮酒、歌舞等、花鬘等、高广大床，过午食和接受金银等，为了防止退缩，所以说归纳为十种粗罪。如《光明经》中也说：“凡是杀生、盗取他人财物，不净行、妄语和调制酒等，歌舞等、花鬘等、高广大床，过午食和接受金银都要断除。”这些话语说得很清楚，不需要特别解释。歌舞等和花鬘等算作两种，总共有十种容易违犯的粗罪，称为沙弥的十种粗罪。 第二，十三种开许的无罪行为是：不执持法衣和钵，挖掘土地，触摸珍宝和触摸火，
English
Prostration. Immediately following what was just said, there are two other situations. In the Sutra of Displaying Miraculous Transformations, it says, "As long as one lives, one practices brahmacharya, and also takes the eight-branch fast." This is its meaning. Regarding the brahmacharin householder, the wise consider that this person is neither a householder nor a monastic. Because he abandons impure conduct and other behaviors, he is not a householder; and because he does not have the complete precepts such as the five precepts, the wise consider him not to be a monastic. Furthermore, those who hold the vows of mantra holders, as mentioned above, must abandon the four root downfalls and the six corresponding non-virtuous actions. Even those who hold the householder's vows of mantra holders, except for the signs and rituals of monastics, must practice the rest, as stated by Pungzang. That is, they must abandon the six corresponding sins of the ten non-virtuous actions: lying, harsh speech, divisive speech, covetousness, and wrong view. Except for the rituals of ordination and the signs such as robes and alms bowls, householder mantra practitioners must also keep the Dharma spoken in the Vinaya. As it says in the Kriya Pungzang, "The Victorious One has said that the discipline of individual liberation, from the entirety of the Vinaya, householder mantra practitioners should abandon the signs and rituals, and practice the rest diligently." This is the meaning of what is said. Fourth, the novice monk's precepts are threefold: the ten coarse actions to be abandoned, the thirteen permissible faultless actions, and the three transgressions. The first is: killing, stealing, unchaste conduct, and lying; drinking alcohol, singing and dancing, garlands, high and large beds; eating after noon and accepting gold and silver; to prevent discouragement, it is said that they are summarized as ten coarse actions. As it also says in the Light-Filled One, "Whatever kills, steals the wealth of others, engages in unchaste conduct, lies, and concocts alcohol, singing and dancing, garlands, high and large beds, eating after noon and accepting gold and silver are to be abandoned." These words are clear and do not need special explanation. Singing and dancing, and garlands are counted as two, making a total of ten coarse actions that are easy to violate, called the ten coarse actions of a novice monk. Second, the thirteen permissible faultless actions are: not holding robes and alms bowls, digging the earth, touching precious stones and touching fire,
Chinese
吃大麦，爬树砍树，给予接受，在草地里丢弃不净之物，储蓄食物和破坏种子等，除了十三种允许的无罪行为之外，一切都应像比丘一样取舍。也就是，持有不具备法衣颜色和特征的衣服，以及不具备特征或非铁制的钵盂这两种东西，分离和挖地，触摸黄金等珍宝，触摸火，吃被舍弃之物，爬树，砍伐树木，未经允许而吃东西，在草地和水中丢弃鼻涕、痰、粪便和尿液，储蓄后食用，以及破坏莲藕的根和青稞等种子，这十三种是允许的，只是没有罪过而已，其他取舍都应像比丘一样。此外，还有三种与这些允许相似或归为一类的允许。将持有归为衣服的同类。将分离归为放弃寺院的分离。将储蓄归为允许储蓄。这些都由经文的字句明确说明，因为文字太多而感到畏惧。第三是三种堕落之法：舍弃在家相而堕落，接受出家相而堕落，因轻蔑阿阇黎而堕落，共有三种堕落。舍弃是沙弥戒的学处。其中第一个是：出家时承诺舍弃在家相，后来穿白色衣服和有装饰的在家人的衣服，以及不剃头发和胡须等，这属于堕落。第二个是：不是出家的标志，用骨骼等装饰，拔头发等，这属于堕落。第三个是：不尊敬阿阇黎，轻蔑地称呼“具寿”等小名，这属于堕落。舍弃这些是沙弥的学处。第五是式叉摩那的学处，分为两种：应舍弃的六根本法，以及随顺的六法。第一个是：式叉摩那是获得沙弥戒之后，独自行走，游泳过河，触摸男子，与男子同处，做媒，隐瞒罪过，这是六根本法。此外，在广释中说：不应独自在路上行走，不应游泳过河，不应触摸男子，不应与男子同处，不应做媒
English
Eating barley, climbing trees and cutting trees, giving and receiving, discarding impure things in the grass, storing food and destroying seeds, etc., except for the thirteen permissible and innocent actions, everything should be accepted and rejected like a Bhikshu. That is, holding clothes that do not have the color and characteristics of Dharma robes, and holding two types of bowls that do not have the characteristics or are not made of iron, separating and digging the ground, touching gold and other jewels, touching fire, eating abandoned things, climbing trees, cutting down trees, eating without permission, discarding snot, phlegm, feces, and urine in the grass and water, eating after storing, and destroying the roots of lotus and seeds of barley, etc., these thirteen are permissible, and are only without fault, and other acceptances and rejections should be like a Bhikshu. Furthermore, there are three permissions that are similar to or classified into the same category as these permissions. Classifying holding into the same category as clothing. Classifying separation into abandoning the separation of monasteries. Classifying storage into allowing storage. These are clearly stated by the words of the scripture itself, and I am afraid of the vastness of the text. The third is the three laws of decline: abandoning the signs of a householder and declining, taking the signs of a renunciate and declining, declining by despising the Khenpo, there are three declines. Abandoning is the training of the Shramanera vows. The first of these is: at the time of ordination, one vows to abandon the signs of a householder, and later wearing white clothes and decorated clothes of a householder, and not shaving hair and beard, etc., this is a decline. The second is: not a sign of renunciation, decorating with bones, etc., pulling hair, etc., this is a decline. The third is: not respecting the Khenpo, contemptuously calling small names such as "Venerable", this is a decline. Abandoning these is the training of the Shramanera. The fifth is the training of the Shikshamana, divided into two: the six fundamental laws to be abandoned, and the six laws to be followed. The first is: the Shikshamana is after obtaining the Shramanera vows, walking alone, swimming across the river, touching a man, staying with a man, acting as a matchmaker, concealing faults, these are the six fundamental laws. Furthermore, it is said in the extensive commentary: one should not walk alone on the road, one should not swim across the river, one should not touch a man, one should not stay with a man, one should not act as a matchmaker.
Chinese
不做任何不适当的事情。这就是所谓的“中介”，这是一个古老的术语。对于男人来说，这意味着“某个女人只想着你”，等等。对于女人来说，这意味着“那个男人是这么说的”，通过这种方式，他们互相协调，最终相遇。第二点是：不要持有黄金，不要剃阴毛，不要挖地。未经允许不要吃东西，不要储存食物，不要丢弃不干净的绿草。正如经文中所说：不要持有黄金，不要剃阴毛，不要挖地，未经允许不要吃东西，不要吃储存的食物，不要丢弃不干净的绿草。第六，比丘的戒律也有两种训练：放弃的训练和实践的训练。首先是：比丘的戒律有两百五十三条。也就是说，根本堕罪四条，僧残罪十三条，舍堕罪三十条，单堕罪九十条，以及四条忏悔罪，恶作罪一百一十二条，这五类堕罪构成了两百五十三条戒律。首先，所谓的“四根本堕罪”是不净行、不予取、杀生和妄语。首先，关于第一条，持戒的理由和实际禁止的内容。首先，如果一位比丘在十二年内没有犯下堕罪等过错，那么在第十三年，由于舍卫城的释迦善施与女人行淫，佛陀制定了第一条堕罪。之后，由于比丘僧团与母猴等行淫，佛陀制定了第二条堕罪。萨迦的拉尊说：在导师的教法十二年中，没有堕罪，一切都很好。之后，为了善施之子，与妻子行淫。比丘僧团也与母猴发生性关系，全知者制定了戒律的基础。第二，关于不净行的实际堕罪：基础是所有肢体都适合被抓住，在生殖道中插入男根，意图是无耻、无畏和贪欲，行为是摩擦，最终达到高潮。这就是从梵行中完全堕落。正如所说：基础、意图、行为和结果。