Chinese
如是。在“如是”之下有一句总结语。然后是第三十三卷的末尾，鹦鹉行仪篇结束。“哎玛，像你这样与所有智者相遇，真是福报啊！”如是说。从“如是说”开始，到第四十二卷的开头。总的来说：“比丘尼的恭敬减少。”如是说，这之间有九卷。在那句总结语之下也有一句总结语。然后是第四十五卷的结尾，婆罗门童子丑陋故事的开端。“修行者们以不正当的方式使用供养，像这样的生活又回来了。”从“像这样的生活又回来了”开始，到第四十六卷的开头。然后，那时婆罗门莲花藏在豪宅的高地上，与许多年长的婆罗门聚集在一起并安坐。从“聚集在一起并安坐”开始，到第四十九卷的结尾，对阿难陀的教诲篇。“阿难陀，像这样的比丘应当以洲渚、自身为救护、以佛法为洲渚、以佛法为救护而住。不应以其他洲渚和其他救护。”从“不应以其他洲渚和其他救护”开始，到第五十卷的结尾。中间的总结是：“造瞻婆拉和寿命的行作。”到此为止有一卷。总计缺少十二卷，缺少两句总结语，补全并整理了混乱的部分，因此小事律藏八门全部圆满。因此，小事律藏由班智达吉祥所翻译，注释由善慧所翻译。此处的第六门之前大部分没有不一致之处。从“疑惑和寂静处”开始，到“后来会变成过去”之间的第七门，以及从“比丘尼的恭敬减少”开始，到“以七百句正确地讲述，名为……”之间的第八门圆满，由学戒论师所作的注释，与小事的词句解释相对照，我已妥善地确定下来。这两门除了注释之外，其他地方没有明显的区别。律藏。
English
Thus it is. Below "Thus it is" is one line of concluding remarks. Then, the end of the thirty-third fascicle, the chapter on the clear conduct of the parrot is complete. "Emaho, it is fortunate to meet with all the wise ones like you!" Thus it was said. From "Thus it was said" to the beginning of the forty-second fascicle. The general summary is: "The respect for nuns diminishes." Thus it was said, between which there are nine fascicles. Below that concluding remark, there is also one line of concluding remarks. Then, the end of the forty-fifth fascicle, the beginning of the story of the ugly Brahmin boy. "The practitioners have returned from such a life of misusing the offerings of the meritorious ones." From "The practitioners have returned from such a life" to the beginning of the forty-sixth fascicle. Then, at that time, the Brahmin Padmagarbha, on a high ground of a noble house, was gathered and seated together with many elder Brahmins. From "gathered and seated together" to the end of the forty-ninth fascicle, the chapter on the advice to Ananda. "Ananda, a monk like this should abide by an island, self-refuge, a Dharma island, and a Dharma refuge. Not by other islands and other refuges." From "Not by other islands and other refuges" to the end of the fiftieth fascicle. The intermediate summary is: "Made Jambhala and the activities of life." Up to this point, there is one fascicle. In total, twelve fascicles are missing, and two lines of concluding remarks are missing. By supplementing and arranging the confused parts, all eight doors of the Minor Vinaya are complete. Therefore, the complete Minor Vinaya was translated by Pandit Shri Sampanna, and the commentary was translated by Virtue Intelligence. Up to the sixth door of this, there is mostly no disagreement. From "doubt and also a solitary place" to "later it will become past," which is the seventh door, and from "the respect for nuns diminishes" to "it is rightly spoken with seven hundred verses, it is called..." which is the eighth door, completely explained by the commentary made by the teacher Discipline Protector, in comparison with the explanation of the words of the Minor Matters, I have properly determined it. These two doors, apart from the commentary, have no other obvious distinctions. Vinaya.
Chinese
关于未完成的根本圣典中，仅是堕罪的章节。如果比丘尼编织的内衣超过两层或三层，那么名字就会改变，如果变成比丘，会怎么样呢？是堕罪。关于编织到两层为止的答复在第十二卷中。关于完成的答复，直到僧残的药堕罪为止，在第五十三卷和第二卷中。其中，完成的印度范本非常准确，还有完成但不准确的说法。正如导师持经者善知识在律经的注释中所说：所谓“来自克什米尔”是这样说的：导师去世后的圣典中，出现了一个名叫国王胜知的婆罗门国王，他憎恨佛教，因此他对佛教造成了很多损害，甚至摧毁了佛塔，焚烧了僧伽的寺庙，杀害了比丘，并将佛陀的教言经卷堆积成堆焚烧。然后，比丘们逐渐从各个国家和地方收集了三藏的所有经卷，并彻底地收集起来进行销毁，但没有找到根本圣典的经卷。他们听说在克什米尔地区有一位比丘在念诵根本圣典，于是他们前往克什米尔地区，走到他面前说：我们听说您在念诵根本圣典，请念诵吧。他说：我记得一点，不记得一点。然后他们说：请像您记得的那样说。于是他就那样念诵了。比丘们也收集了圣典，心想：以后要通过分析词义的方式进行整理，于是就写了下来。后来，由于临时事务的干扰，很长一段时间都没有像原来那样整理。其他比丘也到其他地方念诵去了。因此，由于正确收集的基础被破坏，这部根本圣典的念诵方式多种多样，意义也多种多样。
English
Regarding the chapters on mere offenses in the incomplete fundamental scripture. If a nun weaves an undergarment with more than two or three layers, then the name changes, and if she becomes a monk, what happens? It is an offense. The answer regarding weaving up to two layers is in the twelfth volume. The answer regarding completion, up to the medicinal offense of the Sanghavasesa, is in the fifty-third and second volumes. Among these, the complete Indian manuscript is very accurate, and there is also the saying that it is complete but inaccurate. As the teacher, the Sutra holder, the virtuous friend, said in the commentary on the Vinaya Sutra: It is said that this called "from Kashmir" is like this: In the scriptures after the passing of the Teacher, a Brahmin king named King Jñānaśrī arose who hated the teachings, and thus he caused much harm to the teachings, even destroying stupas, burning down the monasteries of the Sangha, killing monks, and piling up and burning the volumes of the Buddha's teachings. Then, gradually, the monks collected all the volumes of the Tripitaka from various countries and places, and thoroughly collected them for destruction, but they did not find the volumes of the fundamental scripture. They heard that in the region of Kashmir there was a monk reciting the fundamental scripture, so they went to the region of Kashmir, went to him and said: We have heard that you are reciting the fundamental scripture, please recite it. He said: I remember a little, and I don't remember a little. Then they said: Please speak as you remember it. So he recited it in that way. The monks also collected the scripture, thinking: Later, we will arrange it by analyzing the meaning of the words, so they wrote it down. Later, due to distractions from temporary affairs, they did not arrange it as it was for a long time. Other monks also went to other places to recite. Therefore, because the basis for correct collection was destroyed, the recitation of this fundamental scripture is in many ways, and the meaning is also in many ways.
Chinese
不止这些。因此，尊者功德光在律的解释中说：“再三请问，才出现这样的话。”这样说的。因此，圣者近圆所请问的这部经是从克什米尔的比丘那里得到的，所以称为“近圆所请问的克什米尔本”。而且，圣者近圆所请问的经，在印度也只有两千颂左右的一部在流传。这是在确定失败的场合中说的。因此，请问不完整，是中部地区的一些比丘的想法，或者说是后来找到的未烧毁的经典。因为最初的经文没有损坏，所以是清净的。请问完整，是因为正确收集的基础已经损坏，所以是不清净的。如果这两者不一致，就依靠请问不完整的版本。论师世亲的论疏也是请问不完整的论疏。这个不完整的版本，最初翻译后，在藏地没有流传。在斯东时期，依靠请问完整的版本，但文字不正确，导致实践中出现了很多错误。后来，从钦布找到了达琼巴和比丘戒律功德。之后，大持律比丘旺秋戒律听闻了。他带着很多经本，认为所有的实践不一致之处都可以在那里解决。这就是所说的。这两者都是在班智达龙称等时期翻译的，所以不要怀疑。这部经的根本等也是解释的依据。律经也是神圣的。圣者近圆是为了未来的人们，为了阐明不理解等，根本和分别等，解释是确定意义的依据。请问后，佛陀开示。这些又是什么呢？在总的归纳中，请问是从一个调伏者那里引申出来的。五蕴、十六蕴，以及洲的根本、延伸、谈话的根本，摩纳维嘎、摩摩，身体等依靠是最后的。在章节中也是正确的。最初的请问也是，分别、四类堕罪，以及出家等根本的确定。那也被称为问答。之后是调伏
English
Not only that. Therefore, the venerable Yönten Öd in the explanation of the Vinaya said, "After repeatedly asking, these words appear." That's what he said. Therefore, since this Sutra Requested by the Noble Near-Round was obtained from the Kashmiri monks, it is called "Kashmiri Sutra Requested by the Near-Round." Moreover, the Sutra Requested by the Noble Near-Round, even in India, only one volume of about two thousand shlokas is in circulation. This was said in the context of determining defeat. Therefore, the incomplete request is the idea of some monks in the central region, or it is said to be the scriptures that were later found unburned. Because the original scripture was not damaged, it is pure. The complete request is impure because the basis for correct collection has been damaged. If these two are inconsistent, rely on the incomplete request. The commentary of the teacher Vasubandhu is also an incomplete commentary. This incomplete version, after the initial translation, did not circulate in Tibet. During the time of Stong, relying on the complete request, but the words were incorrect, leading to many errors in practice. Later, Dagchungba and the monk Tsultrim Yönten were found from Chimbu. After that, the great Vinaya holder Wangchuk Tsultrim heard it. He took many scriptures and thought that all the inconsistencies in practice could be resolved there. That's what was said. Both of these were translated during the time of Pandit Dragon Name and others, so do not doubt. The root of this scripture and so on is also the basis for explanation. The Vinaya Sutra is also sacred. The Noble Near-Round is for future people, to clarify misunderstandings and so on, the root and distinctions and so on, the explanation is the basis for determining the meaning. After asking, the Buddha taught. What are these again? In the general summary, the request is derived from one tamer. The five aggregates, the sixteen aggregates, as well as the root of the continent, the extension, the root of the conversation, Manavika, Mama, the body and other supports are the last. It is also correct in the chapters. The initial request is also, the distinctions, the four classes of downfall, and the determination of the roots such as ordination. That is also called questions and answers. After that is the taming.
Chinese
确实是这样，四种他胜罪和其余的，直到中等的堕罪，都是要确定的。然后是从一展开，从一到十之间，也称为“向一攀升”。然后是五篇律，为了宣说五个一组，所以是五篇。为了宣说十六个部类，然后是十六律。对于地基来说，有五个门，每一个都有十六个偈颂。因为依赖于论事的基础，所以称为论事的基础。单独的四个门，每一个也都有十个偈颂。名为“希拉布”，是学习的基础。为了宣说细微的不同种类，所以是有意义的。律的谈论事物，是以章节的方式出现的，没有归纳为总结的词语。穆拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音，意思是基础，也指根源和事物。因此，也变成了谈论的基础。摩纳维嘎是第一个门，有十个偈颂，第二个门，认为是十个以上。因为非常细微和广大，就像婆罗门女一样，是与意义相符的名称。对于像母亲一样的律，圆满受戒的蕴，以及殊胜具足和行为的，要知道是三种蕴。因为像母亲一样，所以是母亲。身体和所缘、加持和，特征、论事的基础、自性和，果的意义等是最后，由邬波离所提问的，那些都是圆满的。名称的数量的次第和，名称的解释就是那些，因此总合起来观察。正如我们的大依怙主，钦·一切智者南喀扎所说的那样。两种别解脱经，也是以两种分别作为根本，所以是善逝的教言。即使是由阿罗汉编辑，也不会变成非教言，例如，譬如说，由阿罗汉法救所编辑的《自说偈》，也被智者们认为是教言。还有一些藏人说，律经的释论是由学师慧源所造，没有超过酥油和芥菜籽。这也是不真实的，是确定通达决定乘的方式，从“确定通达的方式”开始，到“与后者相符而与前者相违背是可以的”的最终解释。
English
Indeed, it is so. The four defeats and the remaining, up to the intermediate offenses, are to be determined. Then, it expands from one, from one to ten, also known as "ascending to one." Then there are the five sections of the Vinaya, for the sake of teaching in groups of five, hence the five sections. For the sake of teaching the sixteen divisions, then there are the sixteen Vinayas. For the ground, there are five doors, each with sixteen verses. Because it relies on the basis of discussion, it is called the basis of discussion. The single four doors, each also has ten verses. Called "Silabhu," it is the basis of learning. For the sake of teaching subtle different kinds, therefore it is meaningful. The objects of Vinaya speech appear in chapters, not summarized into concluding words. The sound of Mūla (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), meaning the base, also refers to the root and the object. Therefore, it also becomes the basis of discussion. Manavika is the first door, with ten verses, the second door is considered to have ten more. Because it is very subtle and vast, like a Brahmin girl, it is a name that matches the meaning. For the Vinaya like a mother, the aggregates of full ordination, and the supremely endowed and actions, know that there are three aggregates. Because it is like a mother, it is a mother. Body and object, blessings and, characteristics, the basis of discussion, nature, and, the meaning of the fruit are the last, asked by Upali, those are all complete. The order of the number of names and, the explanation of the names are those, therefore, observe by combining them. As said by our great protector, Chim, the Omniscient Namkha Drak. The two Pratimoksha Sutras are also based on the two distinctions, so they are the words of the Sugata. Even if compiled by an Arhat, it will not become non-teaching, for example, the collection of Udānas compiled by the Arhat Dharmatrāta, is also considered teaching by the wise. Also, some Tibetans say that the commentary on the Vinaya Sutra, made by the teacher Sherab She, does not exceed sesame and mustard seeds. This is also untrue, it is the way to ascertain the definite vehicle, from "the way to ascertain" to the final explanation of "what agrees with the latter and contradicts the former is permissible."