Chinese
地的基础是：如前所述，在中央地区不允许穿鞋等，但在边远地区则允许。如《根本律》中说：“在边远地区应持有皮鞋。”因此，没有鞋帮、不是花哨的、不像羊角、不像阿输迦树和卡拉维拉树叶、不是金银制成的鞋子可以持有。在其他人家里，如果没有其他东西，可以坐在皮革上，但不应躺卧，这是《根本律》中所说的。二是通过不堕入两种极端的方式安乐而住，药物的基础是：如《根本律》中说：“应宣说药物。药物有四种：适合时宜的，适合分量的，七日内可用的，以及维持生命期间可持有的。”这四种中，第一种是适合时宜的药物，即作为消除饥饿的药物而允许的五种食物和五种佐料。第一种是：萨嘎的诗句：“各种米饭、炒饭、糌粑和肉，面粉和油饼是五种食物。”第二种是：“世间被称为食物的，根、茎、花、果，叶子也是五种佐料。”第三种是适合分量的药物，即在昼夜六分之一的末尾，因口渴而感到痛苦时，允许饮用过滤后的稀释糌粑汤、稀释红糖汁和余甘子的汁。第三种是七日内可用的药物，即为了消除聚集性疾病而允许的药物，将酥油、麻油、蜂蜜和红糖熬制并堆积起来的丸药，允许持有七日。第四种是维持生命期间可持有的药物，即为了消除聚集性疾病的药物，将根、茎、叶、花、果五种加持后，允许在生命期间持有。此外，还允许依靠暖房，依靠沐浴，以及对眼睛有益的熊皮。这些食物也应以对治身体肥胖和傲慢的对治法，即以作为修法的所依、维持身体存在的观念和滋养身体微生物的观念来享用。如《亲友书》中说：“不是为了肥胖，不是为了傲慢，不是为了贪执，仅仅是为了维持身体。”此外，还要先洗漱，忆念三宝，带着食物的精华和残余来享用。如《行集灯》中说：“首先向天神供养洁净的食物，然后向护法神和守护神，做非常广大的朵玛，自己吃喝的残余，给与诸鬼神。”
English
The basis of the ground is: As mentioned above, shoes etc. are not allowed in the central regions, but they are allowed in the peripheral regions. As stated in the Root Sutra: "In the peripheral regions, one should carry leather shoes." Therefore, shoes without uppers, not colorful, not like sheep horns, not like the leaves of the Ashoka tree and Karavira tree, and not made of gold or silver are allowed to be carried. In other people's homes, if there is nothing else, one may sit on leather, but one should not lie down, as stated in the Root Sutra. Secondly, the basis of medicine is to live comfortably by not falling into two extremes of food: As stated in the Root Sutra: "Medicine should be taught. There are four types: suitable for the time, suitable for the dose, available for seven days, and to be kept for life." Among these four, the first is the medicine suitable for the time, which is the five foods and five condiments allowed as medicine to relieve hunger. The first is: Saga's verse: "Various rice, fried rice, tsampa and meat, flour and oil cakes are the five foods." The second is: "What is known as food in the world, roots, stems, flowers, fruits, leaves are also the five condiments." The third is the medicine suitable for the dose, which is allowed to drink filtered diluted tsampa soup, diluted brown sugar juice, and amla juice when suffering from thirst at the end of one-sixth of the day and night. The third is the medicine available for seven days, which is the medicine allowed to eliminate aggregated diseases, the pills made by boiling and piling up ghee, sesame oil, honey, and brown sugar, allowed to be kept for seven days. The fourth is the medicine to be kept for life, which is the medicine to eliminate aggregated diseases, the five roots, stems, leaves, flowers, and fruits, blessed and allowed to be kept for life. Furthermore, it is also said to rely on warm rooms, rely on bathing, and also rely on bear skin that is beneficial for the eyes. These foods should also be enjoyed with the antidote to counteract the body's obesity and arrogance, that is, with the idea of being the basis for practicing Dharma, maintaining the existence of the body, and nourishing the body's microorganisms. As stated in the Letter to a Friend: "Not for obesity, not for arrogance, not for attachment, but only for maintaining the body." Furthermore, one should first wash up, remember the Three Jewels, and enjoy with the essence and remnants of the food. As stated in the Lamp for Compendium of Practices: "First offer clean food to the gods, then to the Dharma protectors and guardians, make very extensive tormas, and give the remnants of what you have eaten and drunk to the spirits."
Chinese
如“给予土地”等。第三，住所不落两边，住所的基础是：在将要享受的住所的门房里画上轮回之轮。根本经中说，在门房里画上轮回之轮，分为五部分。上面是天人和人类。也就是说，在罗刹形象的宽大圆形腹部中央，画上蛇的三毒，象征一切生起，以及鸽子的尾巴被猪抓住。然后在它的背面，上方三分之一，下方三分之二，将上方的部分分为两份，一份画天人和非天，一份画人，下方分为三份，中间是地狱，左右画饿鬼和畜生。它的背面十三部分象征无明、痛苦的真谛。如盲老妇。意识如陶工之子。名色如空旷岩洞中的野兔，这是噶当巴派所说的。进入如六处空城。触如男女互相接触。受如眼睛中箭。爱如饮酒。取如猴子取水果。有如鸟在蛋中孵化。生如正在出生。老如拄着拐杖。死是画死尸。这样，在五分轮回之轮的上方，开始象征道谛。应当努力修行，进入佛法。如芦苇丛中的大象。应当摧毁死主的军队。这样写。在它的上方，白色之轮象征佛陀的灭谛。画一个有能力的人，用手指示。轮回之轮不需要开光，这是智者们的观点。第三，对于大家共同需要的业的基础，与僧团相关的实际事务，以及附带的与个人相关的业的分类虽然很多，但这里比丘应做的业有一百零一种，即：只有祈请的业二十四种，祈请和二种的业四十七种，祈请和四种的业三十种。第一种是，如所说：为了秘密和内部的询问，以及布萨，对于有罪的，以及对于僧团的犹豫
English
Like "giving to the land," etc. Third, the basis of the dwelling, not falling into either extreme, is: In the doorway of the dwelling where one is to enjoy, draw the wheel of existence. The root sutra says, "In the doorway, draw the wheel of existence." Divide it into five parts. Above are gods and humans. That is, in the center of the wide, round belly of a Rakshasa figure, draw the three poisons of the snake, symbolizing all arising, and the tail of a pigeon being held by a pig. Then, on its back, divide it into thirds above and two-thirds below. Divide the upper part into two, drawing gods and non-gods on one side and humans on the other. Divide the lower part into three, with hell in the middle, and hungry ghosts and animals on the left and right. The thirteen parts on its back symbolize ignorance and the truth of suffering. Like a blind old woman. Consciousness is like a potter's son. Discrimination is like a monkey. Name and form are like a rabbit in an empty cave, as the Kadampa school says. Entering is like the six sense bases in an empty city. Contact is like men and women touching each other. Feeling is like an arrow in the eye. Craving is like drinking alcohol. Grasping is like a monkey taking fruit. Existence is like a bird incubating in an egg. Birth is like being born. Aging is like leaning on a cane. Death is drawing a dead body. Thus, above the five-part wheel of existence, begin to symbolize the truth of the path. One should strive to practice and enter the Buddha's teachings. Like an elephant in a reed thicket. One should destroy the army of the Lord of Death. Write this. Above it, the white wheel symbolizes the Buddha's truth of cessation. Draw someone capable, pointing with their hand. The wheel of existence does not need consecration, according to the wise. Third, for the basis of actions that are commonly needed by everyone, although there are many actual affairs related to the Sangha and incidental classifications of actions related to individuals, here there are one hundred and one types of actions that a Bhikshu should do: twenty-four actions that are only requests, forty-seven actions that are requests and two, and thirty actions that are requests and four. The first is, as it is said: For secret and internal inquiries, and for the Uposatha, for those with transgressions, and for the Sangha's hesitation
Chinese
不是争论和确定，为了那个意义，这五个都是属于全部遮破和分别的。安居的承诺，死亡的物品和相似的财物，给予坚硬的伸展的法衣，应该布施的法衣，说恶劣的处所，列入数量的四种：当面嘲笑朋友，背后嘲笑，用训诫的话语刺痛他人，什么也不说刺痛他人，这是列入恶劣数量的四种行为。清净和，家庭的誓言和它的基础，倒扣钵，应该倒转那个，仅仅是祈请的行为。如是说。第二是，处所和界限是这两个，不分离、醉酒和军队分离，制造处所和床铺，挖掘合适的土地，坚硬的伸展和铺设那个，抛弃和手的测量，指定住所等等，公正、清晰和隐藏，分配木制模具，展示房屋和大房屋，谈论和不改变分离，分配坐垫和钵，使不相信的人理解，展示和森林巡逻，不做礼拜和为了大众，为了城堡的网和，为了将获得物合一，给予学处和近处，为了儿子和亲戚而走。是祈请和两种行为。如是说。第三是，使受近圆戒，外道处所和界限解脱，相似的布萨等等七种布萨，八种是转移等等八种。转移三种。转移审查后从自性的处所中取出，取出坚硬的伸展，这是八种。和忆念和不醉酒，寻找那个而坐着，指定为应该做的不相似的十一种行为，即僧团分裂和，那个的后方，破坏家庭的命令，不舍弃罪恶，驱逐处所的后方，舍弃三宝，争斗，安乐处所，改变训诫的行为。是摧毁具有罪恶的比丘的行为。和，应该训诫的那些和，应该布施衰败，是祈请和四种行为。如是说。这些修行学处因为细微而广大，所以在这里仅仅是简略地汇集，详细的从其他地方理解。
English
Not arguing and determining, for that meaning, these five all belong to complete negation and distinction. The promise of the summer retreat, the items of the dead and similar properties, giving the firm extension of the Dharma robe, the Dharma robe that should be given, speaking of the bad place, the four that are included in the count: mocking a friend to his face, mocking behind his back, piercing others with words of admonishment, piercing others by saying nothing, these are the four actions included in the bad count. Purification and, the vow of the household and its basis, overturning the bowl, that should be reversed, are solely acts of supplication. Thus it is said. The second is, the place and boundary are these two, not separating, intoxication, and army separation, making places and beds, digging suitable land, firm extension and laying that down, abandoning and measuring by hand, designating residences and so on, impartiality, clarity, and concealment, distributing wooden molds, showing houses and large houses, talking and not changing separation, distributing cushions and bowls, making the unbelieving understand, showing and forest patrolling, not doing prostrations and for the sake of the masses, for the sake of the castle's net and, for the sake of unifying gains, giving training and proximity, going for the sake of sons and relatives. It is supplication and two actions. Thus it is said. The third is, causing to receive full ordination, heretical places and boundary liberation, similar Uposatha and so on, the seven Uposathas, eight are transferring and so on, eight. Transferring three. Transferring after examining, taking out from the place of self-nature, taking out the firm extension, these are eight. And mindfulness and not being intoxicated, sitting to seek that, designating the eleven dissimilar actions that should be done, namely Sangha division and, that's aftermath, destroying the household's command, not abandoning sin, expelling the place's aftermath, abandoning the Three Jewels, fighting, a place of ease, the act of changing admonishments. It is the act of destroying a sinful monk. And, those who should be admonished and, the decline that should be given, are supplication and four actions. Thus it is said. These practices of discipline are subtle and vast, so here they are only briefly collected, and the details should be understood from elsewhere.
Chinese
舍。第二，简要说明允许和禁止的意义：总的来说，本来就没有允许和禁止。如果能做和接近不能做的成为相违，就应行持那些，不能做的和接近能做的，如果与能做的相违，就说应全部断除。对此，杰仲贡巴等一些人说：所有允许的本来就是允许的，所有禁止的本来就是禁止的。但那不是，杰萨班在《三戒论》中说：所谓本来禁止和本来允许，与佛陀的教法不相符。声闻和菩萨乘的，所有允许和禁止并非完全相同。因此，某些的允许，会变成某些的禁止。如此。声闻根本的四部派分裂出的十八部派，这些的允许和禁止各有不同。如果是本来禁止和允许，那么一个的戒律会变成另一个的堕罪。例如，有部说从梵语中念诵，如果住部用梵语念诵就会犯堕罪。有部说剃眉毛会犯堕罪，其他一些部派说不剃就会犯堕罪。例如，红糖下午的食物本来是允许的，那么其他部派就会犯堕罪。如果是本来禁止，那么有部的比丘就会变成犯堕罪者。因此，在任何需要重大意义的事情等方面，如果可以做，并且接近不能做的，与那相违，就应行持。如果不能做的和接近能做的，看起来与能做的相违，那么就应全部断除糌粑。经部根本中说：与不能做的相顺，与能做的相违，就归为不能做的。与后者相顺，与前者相违，就是可以做的。因为这样说的缘故。第三，顺便说明戒律的所依。出生的所依是外道、犯五无间罪者，为了不悦耳的声音和食物而受戒，五种不男根者、三种变性者，以及除了化生之外的三洲所生的，男性和女性被认为是戒律的所依。那些之前已经说过了。五无间罪和五近罪是杀母，以及接近杀母的是驱逐比丘尼，杀父，以及接近杀父的是杀菩萨，杀阿罗汉，以及接近杀阿罗汉的是杀入流果，制造僧团分裂，以及接近制造僧团分裂的是夺取僧团的门，损害如来之身。