English
They are called the three non-learnings. Vows, non-vows, and others. Vows are called individual liberation. Because it is said so. The Hearer Sutra school believes in the difference of the complete transformation of the continuum. As it is said in the commentary on the Treasury of Knowledge: "That which arises with karma preceding and mind following the field is the continuum. Its arising in others and others is the complete transformation." As it is said, in reality, it is considered the mental event of mind, because mind is the action of the mind. Because it appears as such. The Great Vehicle Mind-Only school considers it to be the continuous mind of abandoning immoral conduct, together with its seeds. Because, if it is just mind, there is no continuity. If it is just habit, it will follow even in the state of emptiness, so it is considered not empty. The Madhyamaka school considers it to be the mind of abandonment together with its concomitants. As it is said in the Bodhisattvacharyavatara: "The mind of abandonment is the attainment, it is said to be the perfection of morality." Because it is said so. Thus, the Buddhist followers of their own schools, due to the difference in wisdom of the higher and lower schools, have different ways of thinking, and superiority and inferiority have arisen. Secondly, the classification of vows is: The classification is the eight precepts, the male and female lay followers, which are the side of householders, the male and female novices, the female probationary nuns, and the male and female monks, which are the side of renunciates, the eight kinds of individual liberation. If summarized into substance, it is considered to be four kinds, which is the view of the Treasury of Knowledge. That is to say, if we classify the vows that show the nature in this way from the point of view of the basis, in general, each of the vows is the same in that it is the morality of definite renunciation obtained by relying on the perfection of the cause of accomplishing the vows. But in the different aspects of each, that is, in the difference of what is to be abandoned, the commitment to abandon eight things to be abandoned in one day and one night is the eight precepts, which is also called time precepts. If a layperson takes this vow, it becomes their Uposatha, so it is also called Uposatha. Similarly, the commitment to abandon one to five things to be abandoned until the end of life is the two male and female lay followers. Although the complete lay follower is not explained in the Vinaya, there are many classifications in the Abhidharma, such as holding the three refuges. These three are the vows of the householder's side. Again
Chinese
发誓终身放弃十种应断之事的沙弥父母，以及在此之上发誓在两年等时间内放弃十二种应断之事的式叉摩那，以及发誓终身放弃包括七聚罪在内的比丘父母的戒律。这五种是出家方面的戒律分类。如果将这些加起来，将八种别解脱戒归纳为实体，那么比丘父母是同一个实体，沙弥父母和式叉摩那的差别，即式叉摩那是一个实体，近事男女是同一个实体，因为这些名称相互转变，只是名称的改变，没有不同的实体，所以戒律实体有三种。想要将斋戒戒律归纳为第四种，这是《俱舍论》的观点。如经中所说：‘所谓别解脱有八种，实体上是四种。由于名称改变，所以名称转变，这些不同并不矛盾。’如是说。第二，详细解释获得戒律的仪轨实践，分为五点：未得令得之法，守护已得不失之方便，生戒之所依身体，失坏则恢复之方便，如是守护之利益。第一，未得令得之法，分为二：略说和广说。第一，略说：首先，对于未得戒律而获得的方法，有两种接受方式。像这样的戒律，除了少数情况外，不是自然获得的，需要依赖于表述。因此，首先，对于未获得的学处戒律，获得的方法有两种：以较少辛苦完成的先前仪轨，以及以辛苦完成的现在仪轨，即接受的方式确定为两种。第二，广说分为两种：先前的仪轨和现在的仪轨。第一，先前的仪轨是：先前的仪轨是，自生智慧圆满于心，承诺为导师，‘回来’四次祈请，回答所问，承诺重法等，所化众生清净，堪布是圣者。也就是说，最初在导师成佛之前，以及在那个时候，以及从那以后不久，直到入灭之前发生的，称为先前的仪轨。
English
The vows of the Śrāmaṇera parents who vow to abandon the ten things to be abandoned for as long as they live, and on top of that, the Śikṣamāṇā who vows to abandon the twelve things to be abandoned for two years, etc., and the vows of the Bhikṣu parents who vow to abandon the seven aggregates of offenses for as long as they live. These five are divisions of the vows of the monastic side. If these are added together, and the eight Prātimokṣa vows are condensed into substances, then the Bhikṣu parents are one substance, the Śrāmaṇera parents and the distinction of the Śikṣamāṇā, that is, the Śikṣamāṇā is one substance, the Upāsaka and Upāsikā are one substance, because these names transform each other, only the name changes, there is no different substance, therefore there are three vow substances. The view of the Treasury (Kośa) is that one wants to condense the vows of the Upoṣadha into the fourth. As it is said in the scripture: 'The so-called Prātimokṣa has eight kinds, in substance there are four kinds. Because the name changes, therefore the name transforms, these differences are not contradictory.' Thus it is said. Secondly, explaining in detail the practice of the ritual for obtaining vows, there are five points: the method of obtaining what has not been obtained, the means of guarding what has been obtained so that it does not deteriorate, the physical basis for the arising of vows, the means of restoring them if they are broken, and the benefits of guarding them in this way. First, the method of obtaining what has not been obtained has two parts: a brief explanation and a detailed explanation. First, the brief explanation: First, regarding the method of obtaining the vows that have not been obtained, there are two ways of receiving them. Such vows are not naturally obtained except in a few cases, and it is necessary to rely on expression. Therefore, first, regarding the method of obtaining the precepts of training that have not been obtained, there are two ways that are certain: the preliminary ritual that is completed with little effort, and the present ritual that is completed with effort, that is, the way of receiving is determined to be two. Secondly, the detailed explanation has two parts: the previous ritual and the present ritual. First, the previous ritual is: The previous ritual is, self-born wisdom is perfected in the mind, promising to be a teacher, 'come back' four times of supplication, answering the questions, promising heavy Dharma, etc., the disciples are pure, the Upādhyāya is noble. That is to say, initially before the Teacher became enlightened, and at that time, and not long after that, and what happened before the passing into Nirvāṇa is called the previous ritual.
Chinese
也就是说，根据小乘说一切有部所说，以十种方式受近圆戒来划分，共有十种。其中，圆满的佛陀和独觉佛，在证悟菩提时，以知尽和知不生而自然成就，这是第一种；五贤弟子通过领悟生起见道的智慧而成就，这是第二种；这三种是由于在自相续中自然生起真实义的僧人而受近圆戒。对于被父母控制的供施女，由比丘尼邬钵罗作为使者，通过僧团的使者而成就，这是第三种；大迦叶说道：“您是我的导师，我是您的声闻。”通过承诺导师而成就，这是第四种；对于舍利弗等一些最后有者，导师仅仅说“儿子，过来，行梵行”，就成为受近圆戒的所依，这是第五种；僧团的人数在中部地区达到十人，边远地区达到五人，通过四羯磨法一起进行出家和近圆戒，这是第六种；对于善授，导师问道：“唯一安乐的是什么？”回答说：“解脱。”又问道：“那条道路需要什么？”回答说：“信心。”仅仅因为回答而心生欢喜，这是第七种；姨母生主和五百释迦族女子承诺放弃八重法，这是第八种。八重法是：从比丘僧团受近圆戒1；每半个月从比丘处接受教诫，请求开示2；在比丘僧团所在之处承诺安居3；在两个僧团中进行自恣4；不议论比丘的戒律过失5；不做呵责比丘等行为6；对比丘新学也行顶礼等恭敬行为7；如果违犯重法，则在比丘僧团中忏悔8。等等，以“等”字表示，六十贤众承诺皈依三宝而受近圆戒，这是第九种。其中，有九种是预先加行，一种是真实，通过四羯磨法而成就。这些是因为以前的所化众生，烦恼、异熟的障碍三种较少，智慧相续和根器成熟，因此智慧清净，而且成就的堪布也是圣者独有的特点，所以没有困难，这是第十种。第二
English
That is to say, according to the Sarvastivada school of Hinayana, there are ten ways to receive the full ordination, divided into ten types. Among them, the perfect Buddha and the Pratyekabuddha naturally achieve enlightenment by knowing the end and knowing the non-arising when they attain Bodhi, which is the first type; the five good disciples achieve it by comprehending the wisdom of the path of seeing, which is the second type; these three are ordained by the arising of the true meaning of the Sangha in their own mind stream. For the almswomen who were controlled by their parents, the bhikkhuni Utpala acted as a messenger, and it was accomplished through the messenger of the Sangha, which is the third type; Mahakasyapa said, "You are my teacher, and I am your Sravaka." It was accomplished by promising to be the teacher, which is the fourth type; for some of the last existences such as Sariputra, the teacher simply said, "Son, come here and practice Brahmacharya," and it became the basis for receiving the full ordination, which is the fifth type; the number of Sangha members reached ten in the central region and five in the remote areas, and the ordination and full ordination were performed together through the four karmas, which is the sixth type; to Subhuti, the teacher asked, "What is the only happiness?" He replied, "Liberation." He also asked, "What is needed on that path?" He replied, "Faith." He was pleased simply because of the answer, which is the seventh type; Aunt Pajapati and five hundred Sakya women promised to abandon the eight heavy dharmas, which is the eighth type. The eight heavy dharmas are: receiving full ordination from the Bhikkhu Sangha 1; receiving teachings from the Bhikkhus every half month, requesting instruction 2; promising to stay in the place where the Bhikkhu Sangha is located during the rainy season 3; performing self-surrender in both Sanghas 4; not discussing the faults of the Bhikkhus' precepts 5; not doing things like rebuking Bhikkhus 6; showing respect to the new Bhikkhus by prostrating, etc. 7; if one violates the heavy dharma, one should confess in the Bhikkhu Sangha 8. And so on, with the word "etc.", the sixty good people promised to take refuge in the Three Jewels and receive full ordination, which is the ninth type. Among them, nine are preliminary practices, and one is real, which is accomplished through the four karmas. These are because the three obscurations of afflictions and karmic results are less for the previous disciples, and the wisdom continuum and faculties are mature, so the wisdom is pure, and the Khenpo who accomplishes it is also a unique characteristic of the noble ones, so there is no difficulty, which is the tenth type. Second
Chinese
现在的仪轨有三种：所调伏者的特征、能调伏者（如堪布和阿阇黎）的特征、以及如何调伏的方式。首先，所调伏者的特征是：现在的仪轨要远离五种决定。如不男等出生的障碍，国王不允许等安住的障碍，不能驱赶乌鸦等差别的障碍，头发发黄等美观的障碍。具有出离心和善缘的士夫。意思是说，现在的仪轨，根据各自所学的学处，要远离五种决定，对于比丘来说是真实的，对于沙弥也需要有相似之处。比如，认为在这个具足顺缘的地方才能守护，在其他地方不能守护，这是处所的决定。认为只能在今年某月守护，在那之前不能守护，这是时间的决定。认为只能在争斗的时候守护，其他时候不守护，这是寿命的决定。认为除了敌人之外，不杀害其他众生，这是有情的决定。认为只能学习粗大的学处，不能学习细微的学处，这是支分的决定，要远离这五种决定。不仅如此，还需要不具备四种障碍之法。如不男等，如后面所说，对于不是律仪所依的那些，即使受了律仪也不会生起，因此是具有出生的障碍。国王和父母不允许等，即使生起了律仪，因为没有自主权，需要舍弃等，不能长久安住的障碍。不能驱赶乌鸦的小孩，或者被疾病和痛苦折磨等，虽然可以作为生起和安住律仪的所依，但是因为不能行持学处，所以是不能使功德越来越殊胜的障碍。头发发黄等颜色上的缺陷，手掌弯曲等身体不美观形状上的缺陷，屠夫等种姓上的缺陷，对于这些来说，生起、安住、殊胜 तीनों都可以，但是因为身体不美观等原因，会导致在家众对佛法不生信心，因此需要没有这些美观上的障碍。然而，如果后两者对佛法有利益等特殊需要，那么生起律仪只有轻微的过失，没有大的遮止。这些。