English
She. Second, a brief explanation of the meaning of allowance and prohibition: In short, there is originally no allowance or prohibition. If what is permissible and close to what is not permissible become contradictory, then those should be practiced, and what is not permissible and close to what is permissible, if contradictory to what is permissible, it is said that all should be abandoned. Regarding this, some, such as Jey Drigungpa, say: All that is allowed is originally allowed, and all that is prohibited is originally prohibited. But that is not so. Jey Sakya Pandita says in "Distinguishing the Three Vows": What is called originally prohibited and originally allowed, does not accord with the Buddha's teachings. The allowances and prohibitions of the Hearers and the Great Vehicle are not all the same. Therefore, what is allowed for some, becomes prohibited for others. So it is. The eighteen schools that branched out from the four fundamental schools of the Hearers each have different allowances and prohibitions. If something is originally prohibited and allowed, then one's vows will become a transgression for another. For example, the Sarvastivadins say that reciting from Sanskrit, if the Sthaviras recite in Sanskrit, it becomes a transgression. The Sarvastivadins say that shaving the eyebrows is a transgression, while some other schools say that not shaving them is a transgression. For example, if brown sugar as an afternoon food is originally allowed, then it becomes a transgression for other schools. If it is originally prohibited, then a Sarvastivadin monk becomes a transgressor. Therefore, in any matter where there is a need for great significance, etc., if it is permissible to practice and close to what is not permissible, and contrary to that, then it should be practiced. If what is not permissible and close to what is permissible appear to be contrary to what is permissible, then all tsampa should be abandoned. In the Root Sutra it says: What is in accordance with what is not permissible and contrary to what is permissible is included as not permissible. What is in accordance with the latter and contrary to the former is permissible. That is why it is said. Third, incidentally explaining the basis of vows. The basis of birth is non-Buddhists, those who have committed the five heinous crimes, those who take vows for the sake of unpleasant sounds and food, the five types of hermaphrodites, those who change in three ways, and males and females born in the three continents, except for emanations, are considered the basis of vows. Those have already been explained before. The five heinous crimes and the five near crimes are killing one's mother, and near to that is expelling a nun, killing one's father, and near to that is killing a Bodhisattva, killing an Arhat, and near to that is killing a Stream-enterer, causing dissension in the Sangha, and near to that is stealing from the Sangha, harming the body of the Thus-gone One.
Chinese
从母亲身上取血，以及与之相近的破坏佛塔。其他的很容易理解。第四个总义，如果最后的誓言损坏，讲述恢复的方法，有三点：戒律的放弃界限，忏悔和恢复的方法，讲述利益。第一点有共同和个别。第一点是：放弃誓言，退还戒律，死亡转移，两个夜晚同时发生，三次改变，无因果的邪见，断绝根本等都很严重。别解脱的戒律，因为退还戒律而放弃，因为承诺了与戒律不符的方面。因为死亡转移而放弃，因为承诺已经过期。两个夜晚同时发生，以及三次改变都会放弃，因为所依损坏。如果产生无因果的邪见，就会放弃，因为断绝了戒律所依的根本，如《俱舍论》中说：退还戒律和死亡转移等的意思。第二，个别的放弃界限是：未满二十岁，后来知道受具足戒。比丘戒的放弃，因为所依，承诺过期。比丘尼戒，夜晚过期，八关斋戒的戒律放弃，不是各自共同的。受具足戒，被受者必须年满二十岁或者有年满二十岁的想法。有些人以年满二十岁的想法受具足戒，后来知道未满二十岁时，用胎月和空月来弥补，如果满二十岁，则不放弃具足戒，如果不满，则变成沙弥，如《律经》中说：如果未满二十岁，以年岁受具足戒，智者应以空月和胎月来弥补。如果即使那样，年龄未满二十岁，则转为沙弥，那不是受具足戒。这样。因为承诺过期，所以放弃比丘尼戒，因为夜晚的瞬间过期，所以放弃八关斋戒，因为是有昼夜期限的缘故。此外，发生根本堕落和正法衰落也会放弃。克什米尔地区的分别说部，如果持戒者同时具有根本堕落，就像有钱的负债者一样看待，对此，经部说：如果发生隐藏根本堕落，就会放弃，因为他们因羞耻和无惭而隐瞒。赤衣部说：
English
Taking blood from one's mother, and similarly, destroying stupas. The rest is easy to understand. The fourth general topic: if the last vow is damaged, explaining the method of restoration, there are three points: the limits of abandoning vows, the method of confession and restoration, and explaining the benefits. The first point has general and specific aspects. The first is: Abandoning vows, returning precepts, death transference, two nights occurring simultaneously, changing three times, nihilistic views without cause and effect, severing roots, etc., are all serious. The Pratimoksha vows are abandoned by returning the precepts, because one has promised aspects that are inconsistent with the vows. They are abandoned by death transference, because the time has passed from the promise. Two nights occurring simultaneously, and changing three times, will be abandoned, because the basis is damaged. If a nihilistic view without cause and effect arises, it will be abandoned, because the root of the vow's basis is severed, as it says in the Treasury of Knowledge: 'Returning precepts and death transference,' etc., is the meaning. Second, the specific limits of abandonment are: Not being twenty years old, later knowing one has taken full ordination. The abandonment of a Bhikshu's vows, because of the basis, the promise has expired. Bhikshuni vows, the night has expired, the abandonment of the eight precepts' vows, are not common to each. To take full ordination, the one being ordained must be twenty years old or have the idea of being twenty years old. Some take full ordination with the idea of being twenty years old, and later, when they know they are not twenty years old, they compensate with months in the womb and intercalary months. If they are twenty years old, they do not abandon full ordination, but if they are not, they become a Shramanera, as it says in the Vinaya Sutra: 'If one is not twenty years old, and takes full ordination with years, the wise should compensate with intercalary months and months in the womb. If even so, the age is not twenty years old, then one transforms into a Shramanera, that is not full ordination.' Thus. Because the promise has expired, the Bhikshuni vows are abandoned, because the moment of night has expired, the eight precepts are abandoned, because they have a limit of day and night. Furthermore, fundamental downfalls occurring and the decline of the true Dharma will also cause abandonment. The Vaibhashikas of the Kashmir region, if a vow holder has both fundamental downfalls, they regard them as being like a wealthy debtor, to which the Sutrantikas say: If one conceals a fundamental downfall, it will be abandoned, because they conceal it out of shame and shamelessness. The Crimson Robe sect says:
Chinese
由于经教之法衰败而舍弃（戒律），那时因为没有安立学处之界限的缘故。无著兄弟则认为，仅仅由于经教之法衰败，不会舍弃原有的戒律，因为即使经教之法消失，证悟之法也不会消失。然而，那时不会新产生原先没有的戒律，因为没有授予戒律的仪轨的安立。如是说。 迦湿弥罗分别说部说：发生了根本堕罪和隐瞒的僧人，无论是具有戒律还是隐瞒，都是因为戒律的体在自相续中是完整的，并且为了清净心相续中的根本堕罪和隐瞒。例如，某人既有财产，也有债务。 这也是《俱舍论》中所说： 有些人因堕罪而卑劣，有些人因正法衰败而卑劣，迦湿弥罗人认为发生（堕罪）如同债务和财产一样，是二者。 这是其中的含义。 还有些人说，如果犯了四根本罪中的一个，就会失去一切。最初的业者，被心烦意乱的感受所折磨，如果无法修行，就没有罪过。对此，有些持律者说：如果犯了四根本罪中的任何一个，就会失去一切。 然而，《俱舍论释》中说： 接受一部分不会变成接受一切，舍弃一部分也不会变成舍弃一切。 如是说。 此外，对于最初的业者，如果尚未区分允许和禁止的界限，并且由于心烦意乱而无法修行，则没有罪过，如是说。 隐瞒，是指秘密而不说。 犯了根本堕罪并隐瞒，今生无法恢复。 如果发生了杀、盗、妄语和非梵行这四根本堕罪的隐瞒，则无法恢复，因为相续中充满了无耻和无惭。 经中说： 他做了这件事之后，立即不能成为比丘，不能成为沙门，不能成为释迦之子，从比丘的体性中退失，被摧毁，堕落，成为失败者。他的比丘之行后来无法恢复。例如，如果砍断了棕榈树的头，就不会再长出青色。 如是说。 第二，关于忏悔和恢复的方式，分为普遍宣说忏悔的方式和分别宣说四力忏悔的方式。 第一种是： 如果没有隐瞒任何堕罪，通过陈述实情，向僧团忏悔，通过见道和律仪可以清净。 戒律重新
English
Because the Dharma of Scripture declines, one relinquishes (the vows), because at that time there is no establishment of the boundaries of training. The brothers Asanga, however, say that merely because the Dharma of Scripture declines, one does not relinquish the previously existing vows, because even if the Dharma of Scripture is absent, the Dharma of Realization does not decline. However, at that time, vows that did not previously exist do not newly arise, because there is no establishment of the ritual for bestowing vows. Thus it is said. The Kashmiri Vaibhashikas say: A bhikshu who has committed a root downfall and concealed it, whether he possesses discipline or conceals it, is such because the substance of the vows is complete in his own continuum, and for the sake of purifying the root downfall and concealment in the mind-continuum. For example, a person has both wealth and debt. This is also the meaning of what is said in the Treasury of Knowledge: Some are degraded by falling into transgression, others by the decline of the sacred Dharma. The Kashmiris consider the occurrence (of transgression) to be like debt and wealth, as two things. This is the meaning. Others say that if one engages in one of the four root transgressions, one loses everything. A beginner is afflicted by disturbing emotions, and if he is unable to practice, there is no fault. To this, some Vinaya-holders say: If one engages in any one of the four root transgressions, one loses everything. However, in the commentary on the Treasury of Knowledge, it says: Taking one part does not become taking all, and abandoning one part does not become abandoning all. Thus it is said. Furthermore, for a beginner who has not distinguished the boundaries of what is permitted and forbidden, and who is unable to practice due to disturbing emotions, there is no fault, it is said. Concealment is known as secrecy, not speaking. Having concealed a defeat, it cannot be restored in this life. If one conceals the four root defeats—killing, stealing, lying, and unchaste conduct—it cannot be restored, because the continuum is filled with shamelessness and lack of embarrassment. The scripture says: As soon as he has done that, he is no longer a bhikshu, he is no longer a shramana, he is no longer a son of the Shakya, he has fallen from the nature of a bhikshu, he is destroyed, he has fallen, he has become a defeated one. His bhikshu conduct cannot be taken back later. For example, if the head of a palm tree is cut off, it will not grow green again. Thus it is said. Secondly, regarding the manner of confessing and restoring, there are two: the general explanation of the manner of confession, and the specific explanation of the manner of confession with the four powers. The first is: If there is no concealment of any transgression, by stating the facts, confessing to the Sangha, it can be purified through the path of seeing and the vows. Vows again