English
Yang. Generally, it is uncertain for children, but certain for noble ones. Some say that just like noble ones, there are other similar cases. Taking noble ones as an example, it refers to the transference of realms. Those who have not transferred, ordinary beings who have attained meditative absorption, also transfer for this reason. The two combined, vows and non-vows, are both accompanied by manifestation. The non-two are ordinary beings in the formless realm, and ordinary beings who have not abandoned desire and die without manifestation. Similarly, one should also understand the categories of those who have vows but do not have an intermediate state, and so on. Secondly, there are three ways of obtaining: vows, non-vows, and the way of obtaining an intermediate state. The first is divided into two: from what cause is it obtained, and from what basis is it obtained. First, there are three causes for obtaining meditative absorption, non-outflow, and individual liberation. First, the vows that arise from meditative absorption are obtained by the mind itself of the ground of either the actual or proximate of contaminated meditative absorption, because they arise simultaneously with them. Second, non-outflow vows are obtained by noble ones who have attained the mind of the six grounds of non-outflow meditative absorption. Third, it is divided into general and specific. The first is divided into two: the actual and the implied meaning. First, the vows called individual liberation are obtained through the manifestation of supplication and recitation by other capable teachers, and also through the manifestation of one's own mind and body and speech. Among them, the vows of monk parents and nuns are obtained from the Sangha, while lay parents, novice parents, and those in close residence are obtained from individuals. Some say that because they uphold the ten complete precepts of close residence, the word "etc." is spoken, such as "Come here, see the truth," and so on. The seven are as long as life lasts, with life as the end, and close residence is the end of the day and night, that is, one should properly take the vows for one day and night. If it is said that even if one takes them under life, but the difference in body, and therefore not being connected with the next life, and because one does not remember, vows do not arise, then what is the reason why the vows of close residence do not arise under the day and night? The sutra says: Because it is said for one day and night, it is known that it does not exist. If it is said that because it does not exist, it does not arise, or because the tamer sees that they cannot protect, then the well-tamed cannot investigate such reasons, because all the meanings of taming are the realm of the all-knowing.
Chinese
若，经中论师如是说，认为在日夜中产生没有道理上的相违。如果能做到尽寿，不能则每日受持，有忆念等诸多必要。没有其他必要。第二，没有以一天为限的非律仪，因为会说“我于一日之中具有非律仪”。非律仪安住于日日之中，因为没有如此受持，所以如此出名。因此，虽然有部说非律仪是尽寿的，但如果因为没有如是受持而消失，那么尽寿的非律仪也会消失，因为是下品业，所以不应受持。如果想要受持“我将以尽寿杀生为生”，那么也有日夜的，而且《谷生传》中也说了日夜的律仪和非律仪。经部宗认为不善心不是律仪。第二，在差别中，有近住和获得居士位两种。第一，有受持律仪的方式、所守护的自性、确定律仪所依处三种。第一，为了避免不恭敬，应坐在低矮的坐垫上，或跪着，合掌或交叉双手，以口复述阿阇黎所说的话，而不是不复述所说的话，而是与之前同时说，因为那样无法从他人处获得。如同不以新装饰品装饰旧装饰品一样。时间是从现在到明天的黎明。如果支分不全，则会变成中品，因此必须受持圆满的近住八支，因为所舍弃的相互依赖。早晨太阳未出，未进食之前，因有惭愧，应从他处受持近住律仪。此外，律藏中说应从比丘处受持，而《安住经》中说，无论是沙门还是婆罗门，只要懂得仪轨即可。在《分别决定汇集》中，也说了没有处所时自己受持，也说了在一个地方受持一生近住。第二，分别解说三个支分，以及分别解说后面两个支分的必要，共有两种。
English
If, the teacher in the sutra says that there is no contradiction in reason for arising within a day and night. If possible, it should be done for as long as one lives, and if not, it should be taken daily, as there are many necessities such as recollection. There is no other necessity. Secondly, there is no non-restraint that is limited to one day, because one would say, "May I possess non-restraint in one day." The non-restraint abides in each day, because there is no such acceptance. So it is said. Therefore, although it is said in the Vaibhashika that non-restraint is for as long as one lives, if it disappears because it is not accepted in this way, then the non-restraint for as long as one lives will also disappear, because it is an inferior action and should not be accepted. If one wants to accept the thought, "I will live by killing for as long as I live," then there is also the daily one, and the Jataka of Grozhin also speaks of the daily restraint and non-restraint. The Sutra school believes that unwholesome thoughts are not restraint. Secondly, in the distinctions, there are two: the near-dwelling and the way to obtain the lay vows. First, there are three: the way to take the vows, the nature of what is to be protected, and the identification of the basis of the vows. First, in order to avoid disrespect, one should sit on a low cushion, or kneel, with palms together or hands crossed, and verbally repeat what the teacher has said, and not speak simultaneously with the teacher without repeating what has been said, because one cannot obtain it from others in that way. Just as one does not adorn an old ornament with a new ornament. The time is from now until the dawn of tomorrow. If the limbs are incomplete, it will become mediocre, so it is necessary to take the complete eight limbs of the near-dwelling, because the abandoned ones are mutually dependent. In the morning, before the sun rises and before eating, because of shame and embarrassment, one should take the vows of near-dwelling from another place. Furthermore, the Vinaya says that it should be taken from a monk, while the Sutra of Abiding says that any ascetic or Brahmin is sufficient as long as they know the ritual. In the Compilation of Definitive Determinations, it is also said that one can take it oneself if there is no place, and it is also said that one can take the near-dwelling for life in one place. Secondly, there are two: explaining the three limbs separately, and explaining the necessity of the latter two limbs separately.
Chinese
。首先，为什么说是八支呢？为了舍弃自性罪，所以是戒律支；即使喝酒有戒律，也会因为放逸而舍弃放逸的支分，以及与忧愁和随顺的苦行支分，即四和一，同样将那三个依次结合。第二，如果受持了不杀生等四条戒律就圆满了戒律，那舍弃酒等有什么用呢？因为喝酒会失去正念而违犯学处，歌舞会变得傲慢且接近邪行，非时食不会产生忧愁。第三，不是居士的人没有近住吗？如果皈依后受持，其他人也有近住，但没有皈依三宝的就没有。第二，居士的受持方式和分别学处的必要性。第一，受戒的方式是分别说部的观点，以及受戒的所依皈依的解释。第一，分为正文、遣除疑惑、分类三种。第一，皈依后说“请您摄受我为居士”，这样就成为居士，这是《大名经》中所说的。日下部说仅仅皈依就能成为居士。喀且巴说仅仅那样是不行的，必须承诺成为居士。那部经中也说“请您摄受我为居士”，因为承诺成为居士本身，所以生起戒律。第二，那么，“请上师垂听，如诸阿罗汉尽形寿不杀生，从杀生中返回一样，我也从今时起乃至尽形寿不杀生，从杀生中返回”等学处承诺没有意义吗？虽然通过“请您摄受我为居士”获得戒律，但让其发誓舍弃杀生等，是显示戒律，例如比丘的戒律虽然通过祈请和四羯磨获得，但也需要说学处。如果仅仅通过承诺成为居士就能获得戒律，那么
English
Firstly, why is it said to have eight branches? It is the branch of discipline to abandon naturally negative actions; even if one has discipline while drinking alcohol, one abandons the branch of being mindful because of being heedless, and the branch of asceticism that is in accordance with sorrow and compliance, i.e., four and one, and similarly, combine those three in order. Secondly, if taking the four vows such as abstaining from killing completes the discipline, then what is the use of abstaining from alcohol etc.? Because drinking alcohol impairs mindfulness and violates the precepts, singing and dancing make one arrogant and close to immoral behavior, and untimely food does not cause sorrow. Thirdly, do others who are not lay practitioners not have the practice of Uposatha? If one takes refuge and then takes it, others also have the practice of Uposatha, but those who have not taken refuge in the Three Jewels do not. Secondly, the way to take the vows of a layperson and the necessity of specific precepts. Firstly, the way to take vows according to the Vaibhashika school, and the explanation of the refuge as the basis of the vows. Firstly, there are three parts: the main part, dispelling doubts, and classification. Firstly, it is said in the Sutra of Great Name that if one takes refuge and says, "Please accept me as a layperson," then one becomes a layperson. The Ni'ogpa says that one becomes a layperson simply by taking refuge. The Kashmiri says that it is not enough, one must promise to become a layperson. The sutra also says, "Please accept me as a layperson," because one promises to become a layperson, therefore the vows arise. Secondly, then, is it meaningless to promise the precepts such as, "Please listen, teacher, just as the noble Arhats abstain from killing for the rest of their lives and return from killing, so too, I, who am called this name, from this time until the end of my life, abstain from killing and return from killing"? Although one obtains the vows by saying, "Please accept me as a layperson," one is made to vow to abandon killing etc., and it is showing the vows, for example, although the vows of a monk are obtained through the petition and the four karmas, it is also necessary to recite the precepts. If one can obtain the vows simply by promising to become a layperson, then