Chinese
共同的十九种，以及持有过夜的钵等不共的十四种，总共三十三种舍堕；以及明知故妄语等共同的七十二种；以及受比丘戒后未满十二年担任他人之亲教师等不共的一百零八种，总共一百八十种堕罪；以及舍戒还俗等共同的一种；以及索要酥油等不共的十种，总共十一种单堕；以及未净地而坐卧，以及除了在青草中丢弃不净物之外的共同的一百一十种；得到下裙后显眼地缠绕，以及因贪欲前往他人家中等不共的两种，总共有一百一十二种恶作。总而言之，应该守护三百六十四种，但是因为藏地没有弘扬比丘尼戒律，所以就简略地讲这么多。 第二，增上顺缘之学处有三：净修学处之基三种，安乐住之缘的基五种，此处虽未言说，然遍及一切之业之基。第一是，净修所应修习之学处之理。自恣、安居、解制。也就是说，增上顺缘之学处，即是以净修过失之理，使学处自身由上而上增上的方法，是修补学处衰损，以及净修所应舍弃之罪恶的基础；以及为了十种必要之事，在早晚安居中任选其一安住三个月；以及在此期间，遮止谈论堕罪和分配财物，是为解制。如果稍微详细地讲解这些，一般来说，律藏有十七种根本所诠释的意义，其中，第一，出家的基础是未得戒者获得戒律之理，这在前面已经讲过。像这样获得戒律后，在净修学处的基础上，这里主要讲述自恣、安居、解制三种，其中，第一，自恣之理有两种：为了清净先前积累的罪障，以及使剩余的心和智慧清净，是为根本处的自恣；以及为了遮止后来产生的，今生的烦恼，以及使剩余的戒律清净，是为随顺的自恣。第一是，安住于根本戒律。
English
There are nineteen common ones, and fourteen uncommon ones such as holding an extra bowl overnight, totaling thirty-three offenses of expiation; and seventy-two common ones such as knowingly telling lies; and one hundred and eight uncommon ones such as acting as another's preceptor before twelve years after ordination, totaling one hundred and eighty offenses of downfall; and one common one such as renouncing vows and returning to lay life; and ten uncommon ones such as asking for butter and yogurt, totaling eleven confessions; and one hundred and ten common ones such as sitting on a seat without proper cleaning, and discarding impure things in the green grass except for certain exceptions; and one hundred and twelve offenses of wrong-doing, including conspicuously wrapping a found lower garment, and going to another's house out of lust, which are two uncommon ones. In summary, one should protect three hundred and sixty-four, but since the lineage of bhikshunis has not flourished in Tibet, this is just a brief summary. Second, there are three trainings for accomplishing favorable conditions: three bases for completely training in the trainings, five bases for the conditions of peaceful abiding, and the basis of action that encompasses everything, although not mentioned here. The first is the method of completely training in the trainings to be accomplished. Sojong, summer retreat, and lifting the restrictions. That is, the training for accomplishing favorable conditions is the method of increasing the training itself from above by the method of completely training in faults, it is the basis for restoring the decline of training and purifying the sins to be abandoned; and for the sake of ten necessary things, residing for three months in either the early or late summer retreat; and during that time, the occasion for prohibiting the discussion of offenses and the distribution of goods is the lifting of restrictions. If these are explained in a little more detail, in general, the Vinaya has seventeen fundamental meanings that are taught, of which the first, the basis of ordination, is the method of obtaining vows for those who have not obtained them, which has been discussed earlier. After obtaining the vows in this way, on the basis of completely training in the trainings, here the three, Sojong, summer retreat, and lifting the restrictions, are mainly taught, of which the first, the method of Sojong, has two aspects: in order to purify the previously accumulated obscurations, and to purify the remaining mind and wisdom, it is the Sojong of the fundamental place; and in order to prevent the later arising, the defilements of this life, and to purify the remaining morality, it is the conforming Sojong. The first is, abiding in the fundamental morality.
Chinese
具有少欲知足的人，听闻作为道路之因的经藏，思维所听闻的意义，修习所思维的意义。当对治之处聚集了违逆断除和顺应修习的因缘时，所修习的道的体性，有止观二者。首先，对于贪欲心较重的人，修习不净观，如经中所说：颜色、形状、触感和侍奉，对于贪著的对治是九想。次第观想胀大、腐烂、焚烧，乌鸦啄食、分散，虫蚀、骨骸相连，尸体的自性没有动摇。如是等等。对于嗔恨心的对治，修习慈爱；对于愚痴的对治，修习缘起；对于分别念较重的人，如经中所说：心专注于所缘而安住，因为它的相续不散乱而恒常安住，如果散乱了就再次安住，又将心收摄于内而安住，调伏心对禅定的不喜，寂灭烦恼和分别念，使五盖寂灭，以有作而成为一续流，无作而平等安住。如是等等。以九种住心的方式，使粗大的欲心寂灭，从而成就止。第二是观，如前所说：由止成就之后，修习四念住。因此，为了对治将身体、感受、心、法四者视为清净、安乐、常恒、自我的颠倒见，修习各自的自相不净等，以及共相无常等四种观行的瑜伽。如此，以资粮道等五道和三十七道品的次第修行，从而获得预流果等四种果位。第二，为了防护今生的过患，并使戒律清净，需要行持随顺的布萨。如《业百法》中所说：随顺的布萨有五种，即十四布萨、十五布萨、吉祥布萨、除害布萨和和合布萨。如是共有五种。一般而言，如何行持布萨呢？堕
English
A person who is content and has few desires listens to the scriptures of the Tripitaka, which are the cause of the path, contemplates the meaning of what they have heard, and meditates on the meaning of what they have contemplated. When the conditions for opposing abandonment and supporting practice gather at the place of abandonment, the nature of the path to be meditated upon consists of calm abiding and insight. First, for those with strong attachment, one meditates on ugliness as an antidote. As it says in the sutra: "Color, shape, touch, and service, the antidote to attachment is the nine thoughts. In sequence, one contemplates swelling, decay, burning, being eaten by crows, scattering, being destroyed by worms, bones connected, the nature of a corpse without movement." Like this summary. As an antidote to hatred, one meditates on loving-kindness; as an antidote to delusion, one meditates on dependent origination; as an antidote to excessive conceptualization, as it says in the sutra: "The mind is fixed on the object and placed there. Because its continuity is not distracted, it is always placed there. If it is distracted, it is placed there again. Again, the mind is gathered inward and placed nearby. The mind's displeasure with samadhi is tamed. Afflictions and conceptualizations are pacified. The five obscurations are nearly pacified. With effort, it becomes one stream. Without effort, it is placed equally." Like this, by the nine ways of abiding the mind, the coarse mind of desire is pacified, and calm abiding is accomplished. Second, insight is as before: "Having accomplished calm abiding, one should meditate on the four mindfulnesses." Therefore, as an antidote to viewing the four—body, feeling, mind, and phenomena—as pure, pleasurable, permanent, and self, one engages in the yoga of meditating on their individual characteristics such as impurity, and their general characteristics such as impermanence. Thus, one progresses through the five paths, such as the path of accumulation, in the order of the thirty-seven factors of enlightenment, and attains the four fruits, such as stream-entry. Second, in order to restrain the defilements of this life and purify the remaining precepts, one should practice the harmonious Uposatha. As it says in the Karma Shatam: "The harmonious Uposatha is of five kinds: the fourteenth, the fifteenth, the auspicious Uposatha, the expelling harm Uposatha, and the reconciling Uposatha." Thus, there are five. Generally, how should one practice the Uposatha? Falling
Chinese
从忏悔、受戒、加持等事宜开始，劝诫要谨慎。如果还有未完成之事，应先发起意愿，念诵连接的法，然后与僧众商议，正式开始诵经。其中，第一种是十四日斋戒：如《岁问》所说：“国王日、氐宿日、氐宿月日、星宿月、室宿月下半月、尾宿月等，这些都是黑方（指下半月），半月斋戒是十四日。” 按照这种说法，每年有六次十四日斋戒。第二种是十五日斋戒：上述那些月份的上半月各有六次，加上其他六个月份的上半月和下半月各有六次，总共十八次十五日斋戒，这是因为舍弃了不能过夜的缘故。这些是时间固定的斋戒。第三种是吉祥斋戒：在三宝安住等特别吉祥的时刻举行。第四种是消除灾害的斋戒：为了消除已经发生的疾病瘟疫等灾害，或者为了防止再次发生而举行。第五种是和解的斋戒：为了调解僧众之间的矛盾或消除仇恨而举行。这些被称为时间不固定的斋戒，只是在祈请时需要说明各自的时间，除此之外，其他所有仪轨都与时间固定的斋戒相同。如此进行斋戒时，如果该处只有三位或更少的比丘，则应等待时间，或者前往有斋戒的地方。如果无法做到，则有特殊的仪轨：彼此面对面坐着互相加持。如果只有自己一人，则用心意念诵。如果连这都无法做到，则应念诵释迦牟尼佛往昔斋戒的四分之二颂。第二是安居：律经中说：“嘲讽1和生命2断损害，身体3生命断损害疮伤4愈，所作5少和听闻等6增，应断7坚硬延伸8生。” 按照这种说法，因为它具有八种利益，那么应该如何做呢？有两种情况：如《氐宿月赞》所说：“氐宿月的第一天开始，是前安居为主。同样地，室宿月的第一天开始，被称为后安居。” 无论是前安居还是后安居
English
Starting from confession, taking vows, blessings, and other matters, admonishing to be cautious. If there are still unfinished matters, one should first generate the intention, recite the connecting Dharma, and then consult with the Sangha to formally begin reciting the sutras. Among them, the first is the fourteenth-day Uposatha: As stated in "Yearly Questions": "King's day, Krittika day, Vaishakha day, Jyeshtha month, the latter half of Ashadha month, Mrigashirsha month, etc., these are all dark fortnights (referring to the latter half of the month), the half-month Uposatha is the fourteenth day." According to this statement, there are six fourteenth-day Uposathas each year. The second is the fifteenth-day Uposatha: There are six of these in the waxing half of those months, plus six each in the waxing and waning halves of the other six months, totaling eighteen fifteenth-day Uposathas, which is because of abandoning what cannot be kept overnight. These are the Uposathas with fixed times. The third is the auspicious Uposatha: Held at particularly auspicious times, such as when the Three Jewels are established. The fourth is the Uposatha for averting harm: Held to avert diseases, plagues, and other harms that have already occurred, or to prevent them from happening again. The fifth is the Uposatha of reconciliation: Held to reconcile conflicts among the Sangha or to eliminate hatred. These are called Uposathas with unfixed times, only differing in that the respective time needs to be specified during the request, but otherwise, all other rituals are the same as the Uposathas with fixed times. When conducting Uposatha in this way, if there are only three or fewer monks in that place, one should wait for the time, or go to a place where Uposatha is being held. If this cannot be done, there is a special ritual: sitting face to face and blessing each other. If one is alone, one should contemplate and recite in mind. If even this cannot be done, one should recite two and a half verses of Shakyamuni Buddha's past Uposatha. Second is the Vassa (Rain Retreat): The Vinaya states: "Ridicule 1 and life 2 prevent harm, body 3 life prevent harm wounds 4 heal, tasks 5 few and hearing etc. 6 increase, should abandon 7 hard extension 8 arise." According to this statement, because it has eight benefits, how should it be done? There are two situations: As stated in the "Praise of Vaishakha Month": "Starting from the first day of Vaishakha month, the former Vassa is the main one. Similarly, starting from the first day of Ashadha month, it is called the latter Vassa." Whether it is the former Vassa or the latter Vassa
Chinese
在安居的地方，没有争斗等，有持有律藏等，具备安乐居住的条件。提前十天或半个月左右，准备修缮屋顶、门窗等寺庙的破损之处，以及进行清洁等事宜，这是长远的准备。无论承诺早安居还是晚安居，都在该月之前的月份的月末进行布萨，如果能够分配住所和床位，就任命一位或多位僧人来分配。如果没有，就任命分发木筹的人来做。工作的人询问被任命者是否乐意。如果乐意，就通过祈请和两次羯磨来任命。然后，他坚定地说出依法应做之事。为了领取木筹，工作的人仅以祈请的羯磨来征求同意。被任命者分发木筹，并告知领取的数量。分配住所和床位，不随意使用床位，并告知那些承诺明天安居的人，这些都是近期的准备。然后，如果是正式的早安居，就在仲夏六月的月末，如果是晚安居，就在夏末七月的月末进行布萨。第二天，在十六日之内，在有屋顶的住所等处，在僧众面前念诵三遍咒语来承诺安居。特殊情况下，如果没有地方，就发誓说“我将在此安居”，这样也算安居。像这样安居的时候，有六种誓言要守护：誓言与安居处相关联，不争吵，努力听闻等，在修缮破损之处和长期布萨等的期间，安住。避免离开，这有二：僧团和加持。按照这样的总则，不要违背内部的戒律。第三，关于解制，确定时间是指提前七天等，告知使用的地方等，这是长远的准备。如果是早安居，就在四月，如果是晚安居，就在五月十五日的早晨，僧众聚集在一起，像布萨一样，从忏悔和连续第三次到比丘的讲述之间进行。如果有不能聚集的人，就接受并说出意愿和解制，以及与堕罪相符的加持，并同意解制。