English
A temple should be built. In the center of one side, a room called the incense chamber should be built. In front of it is a portico. A square shape is best. Thus, and so on, are the rituals for building a temple. After it is built, Vajrapani should be drawn on the door, and a five-part wheel, etc., should be drawn in the portico. This is the way of drawing. Regarding the way of prostrating there, one should take the Pratimoksha vows as supreme, and monks should prostrate. To equals, prostrate to elders. Laypeople prostrate to monks. Everyone prostrates to the Buddha. Thus, and so on, as it is extensively said. Do not abandon the temple. Thus, and so on, one should abide in a way that protects it, and measure it by whatever conduct one desires. Thus, and so on, one should understand how to enjoy the Dharma and wealth there, as it is extensively said. Regarding the way of enjoying the temple and all the items in it, such as residences, as the Sakya sayings say: The non-learner enjoys as the owner, the learner is the giver and enjoys, those with meditation and reading, are allowed to enjoy without fault, the rest who are destroyed by laziness, those self-natures are borrowers and enjoyers, for those who break the precepts, at any time, the temple and other uses are prohibited. Thus, and so on. In particular, regarding the way of prohibiting those who break the precepts, as the "Arrow of the Heart" says: If a precept-breaker enjoys even an inch of land, a mouthful of food, a bowl of water, a little of the Sangha's property, it is wrong livelihood, and it is said that they will fall into hell. Thus, and so on, one should adopt or reject these ways. Fourth, regarding the basis of medicine, there are two: the essence and the divisions. First, the essence is: that is, medicine that is free from wrong livelihood and obtained by abandoning the two extremes, any food that has the nature of the three sense objects of smell, taste, and touch. As the Treasury says: If you want this food, it is the nature of the three sources of birth. Second, there are four divisions: timely medicine, medicine suitable for a meal, seven-day medicine, and medicine kept for life. First, timely medicine is: medicine that is mainly given to relieve the disease of hunger, the five foods and five condiments that monks with precepts generally should not enjoy in the afternoon. As the Sakya sayings say: Various fried rice, fruits
Chinese
各种煮熟的食物。用面糊和水混合。因屠宰而死，经过三次贸易。用面粉和酥油在油中炸。五种食物。以及：根、茎、花、果，叶子也是五种食物。第二种，适合于时食的是：主要用于治疗口渴疾病的药物，具足的僧侣加持到时食的最后期限，可以受用的，如八种饮料的材料。在药物的根本中说：水、树果、苹果、余甘子，榕树和优昙婆罗树，婆梨沙迦和尼拘陀树果，第八种说是葡萄。如上所述。此外，煮熟的盐，即葡萄汁等的清液；谷物的盐，即大麦酒、小麦酒等剩余物中产生的清液；酸奶水，即酸奶的汁液；乳清的清液，即乳清；根母，即煮熟的大米和青稞等，不加酒曲压榨的清汁，在藏地被称为“རྩབས་”。这些也被称为具有五种特征的饮料：用水浸泡，用网过滤，非常稀薄，显现光泽，像竹叶的颜色一样清澈。第三种，七日药是：主要用于治疗风病的药物，僧侣加持到七日药的最后期限，可以受用。在《律·药物根本》中说：七日药是：白油、麻油和蜂蜜。如是说。此外，融化的酥油、谷物油和红糖的泡沫等。第四种，终身持有的是：主要用于治疗聚合病的药物，僧侣加持到终身，可以受用。也就是：根、茎、叶和，花、果、药物等。因此，根的药物如黄精和蔓菁。茎的药物如檀香和丁香。叶的药物如印度楝树的叶子。花的药物如巴沙花的花朵。果实的药物如诃子、毗诃子、庵摩罗果三种酸味的水果。这些主要不是为了食物的目的而广泛使用的。关于服用这些药物的方法：适合时食的药物只能在早晨服用。如果对疾病有益，也允许在非时服用。其他三种药物未经加持，是因为患者
English
Various cooked foods. Mixed with dough and water. Died from slaughter, passed through three trades. Fried in oil with flour and ghee. Five kinds of food. And: root, stem, flower, fruit, leaves are also five kinds of food. Secondly, what is suitable for timely food is: medicine mainly used to treat thirst diseases, a fully ordained monk blesses it until the end of the timely food, and it can be enjoyed, such as the eight ingredients of beverages. In the root of medicine it says: water, tree fruit, apple, amla, banyan and udumbara, barisha and nigrodha fruit, the eighth is said to be grapes. As mentioned above. In addition, cooked salt, i.e. the clear liquid of grape juice, etc.; grain salt, i.e. the clear liquid produced from the leftovers of barley wine, wheat wine, etc.; yogurt water, i.e. the juice of yogurt; the clear liquid of whey, i.e. whey; root mother, i.e. cooked rice and highland barley, etc., the clear juice pressed without adding distiller's yeast, which is called "རྩབས་" in Tibet. These are also called beverages with five characteristics: soaked in water, filtered with a net, very thin, showing luster, clear like the color of bamboo leaves. Thirdly, the seven-day medicine is: medicine mainly used to treat wind diseases, a monk blesses it until the end of the seven-day medicine, and it can be enjoyed. In the "Vinaya-Root of Medicine" it says: The seven-day medicine is: white butter, sesame oil and honey. As it is said. In addition, melted ghee, grain oil and brown sugar foam, etc. Fourthly, what is held for life is: medicine mainly used to treat aggregation diseases, a monk blesses it for life, and it can be enjoyed. That is: root, stem, leaf and, flower, fruit, medicine, etc. Therefore, root medicines such as Polygonatum and turnip. Stem medicines such as sandalwood and clove. Leaf medicines such as neem leaves. Flower medicines such as Basha flower flowers. Fruit medicines such as haritaki, vibhitaka, amla three sour fruits. These are mainly not widely used for the purpose of food. Regarding how to take these medicines: Medicines suitable for timely food can only be taken in the morning. If it is beneficial to the disease, it is also allowed to take it at untimely times. The other three medicines are not blessed because the person is a patient
Chinese
一切都允许，任何时候都可以享用，但是需要加持。如何享用药物或食物的仪轨是：自己观想为病人，食物观想为药物，保持觉知，从忆念三宝开始。将食物分成四份：首先，将干净的食物供养给天神；然后，为护法神和守护者做广大的朵玛；自己吃喝之后，剩下的给予诸鬼神。通过这个仪轨适当地享用食物，然后进行供养、净修和回向。顺便说一下，即使在放置这些东西的闭关处内，也有建造可以进行生煮、陈化等房屋的方法。新建的，已建成的旧的，以及在同一个闭关处内，将多个寺庙的房间做成一个房间，像牛棚一样，有这三种。它们的特征和加持方法是：自性近，眷属自在，共同，非二，无关联，适合，有遮盖等六种；举起，收集，工作，分离等四种。如是总结。此外，从“等等”的范畴中，显示了遍及一切的业的基础等。对此，业的形成基础、想法、业的性质、体验、形成的时间等，从其他地方的详细说明中可以了解。如是说。第二，通过暗示，以总结的方式展示其相容性，从而总结意义：总之，本来就没有允许和禁止。如果将允许的和接近不允许的颠倒过来，那么就去行持那些，接近不允许的，如果颠倒允许的，那么就完全放弃，如是说。如是说，确定了如是所说的取舍的关键后，对于没有明确说明的允许和禁止的教导，如何总结学习的方法呢？对于任何一个基础，如果导师佛陀从一开始就没有允许和禁止，那么，如果将所说的可以做的和接近不可以做的颠倒过来，那么就毫无疑问地去行持那些，不会有任何过错，而且还会获得功德。同样，如果将所说的不可以做的和接近可以做的颠倒过来，那么就完全放弃那些，如是说。在《律藏零星》中，世尊
English
Everything is permitted, and it is permissible to partake at all times, but it needs to be blessed. The ritual for partaking of medicine or food is: one should visualize oneself as a patient, visualize the food as medicine, and with mindfulness, begin by recollecting the Three Jewels. Divide the food into four portions: First, offer clean food to the deities; then, make vast tormas for the Dharma protectors and guardians; after eating and drinking oneself, give the leftovers to the spirits. Through this ritual, partake of the food appropriately, and then perform offerings, purification, and dedication. Incidentally, even within the retreat where these things are placed, there are methods for building houses where raw cooking, aging, etc., can be done. There are three types: newly built, old ones that have already been built, and in the same retreat, making one room out of multiple temple rooms, like a cowshed. Their characteristics and methods of blessing are: nature near, retinue free, common, non-dual, unrelated, suitable, with covering, etc., are six; lifting, gathering, working, separating, etc., are four. Such is the summary. Furthermore, from the category of "etc.," it shows the basis of action, etc., which pervades everything. Regarding this, the basis of the formation of karma, the thought, the nature of the action, the experience, the time of formation, etc., can be understood from the detailed explanations elsewhere. Thus it is said. Second, by implication, summarizing its compatibility and showing it, thereby summarizing the meaning: In short, there is originally no permission or prohibition. If one reverses what is permissible and what is close to impermissible, then practice those without hesitation, and not only will there be no fault, but one will also gain merit. Similarly, if one reverses what is said to be impermissible and what is close to permissible, then completely abandon those, as it is said. Having thus determined the key points of what to abandon and what to adopt as explained, how to summarize the method of learning the precepts of permission and prohibition that have not been explicitly stated? For any basis, if the teacher Buddha has not permitted or prohibited both from the very beginning, then if one reverses what is said to be permissible and what is close to impermissible, then practice those without hesitation, and there will be no fault, and one will also gain merit. Similarly, if one reverses what is said to be impermissible and what is close to permissible, then completely abandon those, as it is said. In the Minor Vinaya, the Blessed One
Chinese
在完全进入涅槃的时候，世尊对众比丘说：比丘们，我为你们广说了律，但不是简略地说。然而，也请听简略的。比丘们，我对你们，从一开始，什么也没有给予，什么也没有禁止。如果近于允许且能阻止不允许的，就应当视为允许。如果近于不允许且能阻止允许的，因为是不允许的，所以不应当普遍实行。如是说。第三，讲述生起戒律的所依之身：生起的所依是外道、造无间罪者，声音难听者、扎玛、双性人，五种不男、变为三种性者，以及除了化身之外，生于三洲者，男子和女子，被认为是戒律的所依。意思是说，像这样的别解脱戒律，其生起的所依之身，是业障深重的外道或者加入外道者，以及造了五无间罪等等。异熟果的障碍深重，比如声音难听者，如同种姓衰败者。哪一个没有村落的法，那被称为扎玛。如是说，扎玛，以及双性同时出现者，生处半月，拥抱而起，嫉妒者，衰败者，即五种不男，以及变为三种性等性衰败者，非人化现为人相者，以及非人的行者等，被称为行衰败者，那些是生起戒律的障碍者，除了这些之外，生于东西南三洲的男子和女子，被认为是别解脱戒律生起和安住二者的所依。律藏中说：三洲所生男女外，其他有情戒遮止。如是。第四，讲述如果戒律毁坏，恢复的方法，分为二：略说和广说。第一，略说：讲述最终毁坏后恢复的方法。意思是说，像这样堪能的所依，对于所获得的戒律，如理守护，如果因为烦恼增多等原因而毁坏，那么对于最终毁坏的戒律，如果事后补救，就有恢复的方法。律藏中说：二者将完全清净
English
At the time of completely entering Nirvana, the Blessed One said to the monks: Monks, I have extensively taught you the Vinaya, but not in brief. However, please listen to the brief as well. Monks, I have not given anything from the beginning, nor have I forbidden anything. If it is close to permissible and can prevent the impermissible, it should be regarded as permissible. If it is close to impermissible and can prevent the permissible, it should not be universally practiced because it is impermissible. Thus it was said. Third, explaining the physical basis for the arising of vows: The basis for arising is the heretics, those who have committed the five inexpiable sins, those with unpleasant voices, Zama, hermaphrodites, the five types of eunuchs, those who have become three genders, and those born in the three continents except for emanations. Men and women are considered the basis for vows. That is to say, such a Pratimoksha vow, the physical basis for its arising, is the heretics who have heavy karmic obscurations or those who have joined them, and those who have committed the five inexpiable sins, and so on. The obscuration of the ripening is heavy, such as those with unpleasant voices, like those whose lineage has declined. Whoever does not have the Dharma of the village, that is called Zama. As it is said, Zama, and those who are both sexes at once, the birthplace is half a month, embracing and rising, the jealous, the degenerated, that is, the five types of eunuchs, and those who have become three genders, etc., those whose gender has degenerated, non-humans who have transformed into human form, and non-human practitioners, etc., are called degenerate beings, those are obstacles to the arising of vows, except for those, the men and women born in the three continents of East, West, and South are considered the basis for both the arising and abiding of the Pratimoksha vow. In the Vinaya it says: Apart from men and women born in the three continents, vows are forbidden to other beings. Thus it is. Fourth, explaining the method of restoring if the vows are broken, divided into two: brief explanation and detailed explanation. First, the brief explanation: Explaining the method of restoring after the final destruction. That is to say, like this capable basis, for the vows obtained, protect them properly, and if they are destroyed due to increased afflictions, etc., then for the vows that are finally destroyed, if they are remedied afterwards, there is a method of restoring them. In the Vinaya it says: Both will become completely pure.