Chinese
：佛法律中有二十人受戒不得戒。何者二十？五黄门人、五无间罪人、污比丘尼人、誓言我非比丘人、偷住人、龙、夜叉、哑人、聋人、哑聋人、不乞戒人、遮人。 偈曰：及十依谢。 释曰：律中说依止大人，由十种因缘故谢灭：一由舍戒、二由命断、三由更转作沙弥、四由从佛法入外道后更还入佛法、五由说誓言我非比丘、六由偷住、七由欲舍依止出界外、八由过住如法行、九由被摈、十由不在界内遇见优波陀诃。 偈曰：善解二守防恶触。 释曰：守是何法？谓摄意及非弃舍，为离动受所生恶触。守有二种：一意欲守、二器盛守。意欲守者，若物离钵及食器等在别处，乃至意欲在、未作弃舍意，于如此时此物则被受。器盛守者，若物已弃舍及未弃舍，在钵及食器中，乃至能灭除受诸法，随一未起未失受摄，此物如前被受。 偈曰，了四羯磨及依寂。 释曰，律中说羯磨依，有四种：一依诤羯磨：二依善教羯磨：三依罪失羯磨：四依所作事羯磨。此四依羯磨，由七种依寂静所灭：一现前毗尼、二忆念毗尼、三不痴毗尼、四随誓言毗尼、五最恶毗尼、六随多毗尼、七随草毗尼。四依羯磨、七寂静依毗尼，广说如律。由七依寂静毗尼，云何能灭四依羯磨？若依诤羯磨起，此以于 现代汉语译本：佛陀的法律中有二十种人受戒是无法获得戒体的。哪二十种呢？五种黄门（阉人）、五种犯无间罪（极重罪）的人、玷污比丘尼的人、发誓说自己不是比丘的人、偷偷混入僧团的人、龙（神道众生）、夜叉（守护神）、哑巴、聋子、又聋又哑的人、不请求受戒的人、被遮止（禁止受戒）的人。 偈语说：以及十种依止关系解除的情况。 解释：律藏中说依止阿阇黎（导师），由于十种因缘会导致依止关系解除：一是因为舍戒（还俗）、二是因为死亡、三是因为转为沙弥（小乘出家者）、四是因为从佛法转入外道后又重新回到佛法、五是因为发誓说自己不是比丘、六是因为偷偷混入僧团、七是因为想要舍弃依止关系而出离僧团的界限、八是因为如法地完成过住（规定的居住时间）、九是因为被摈出僧团、十是因为在界限之外遇见优波陀诃（戒师）。 偈语说：善于理解两种守护，防护恶的触受。 解释：守护是什么法？是指摄持心意以及不轻易舍弃，为了远离由动摇的感受所产生的恶的触受。守护有两种：一是意欲守护，二是器物盛放守护。意欲守护是指，如果物品离开了钵盂以及食器等放在别处，乃至心意上想要持有，还没有产生舍弃的念头，在这样的情况下，此物就被守护。器物盛放守护是指，如果物品已经被舍弃或者还没有被舍弃，放在钵盂以及食器中，乃至能够灭除感受的诸法，只要其中任何一个没有生起或者没有失去，受的摄持就没有失去，此物就像之前一样被守护。 偈语说：了解四种羯磨以及依止寂静。 解释：律藏中说羯磨（僧团事务处理）所依据的，有四种：一是依据诤事（争端）的羯磨、二是依据善教（良好教导）的羯磨、三是依据罪失（过失）的羯磨、四是依据所作事务的羯磨。这四种羯磨，可以通过七种依止寂静的方式来平息：一是现前毗尼（当面解决）、二是忆念毗尼（回忆解决）、三是不痴毗尼（不糊涂解决）、四是随誓言毗尼（依照誓言解决）、五是最恶毗尼（按最严重罪行解决）、六是随多毗尼（按多数人意见解决）、七是随草毗尼（覆盖过失解决）。四种羯磨、七种寂静依毗尼，详细的说明都在律藏中。通过七种依止寂静的毗尼，如何能够平息四种羯磨呢？如果依据诤事羯磨而发起，那么就应该用...
English
English version: In the Buddha's law, there are twenty types of people who cannot obtain precepts even if they receive ordination. Who are these twenty? The five eunuchs (Huangmen), the five who have committed irreversible sins (Wu jian zui), those who have defiled Bhikkhunis (female monks), those who vow that they are not Bhikkhus (male monks), those who steal residence in the Sangha (monastic community), Nagas (dragons, a type of deity), Yakshas (guardian spirits), mutes, deaf people, deaf-mutes, those who do not request ordination, and those who are prohibited (from receiving ordination). The verse says: And the ten reasons for the termination of reliance. Explanation: The Vinaya (monastic code) states that reliance on an Acariya (teacher) is terminated due to ten reasons: one, due to abandoning the precepts (returning to lay life); two, due to death; three, due to becoming a Samanera (novice monk); four, due to converting from Buddhism to other religions and then returning to Buddhism; five, due to vowing that one is not a Bhikkhu; six, due to stealing residence in the Sangha; seven, due to wanting to abandon reliance and leaving the boundary of the Sangha; eight, due to properly completing the required residence period; nine, due to being expelled from the Sangha; ten, due to meeting one's Upajjhaya (ordaining teacher) outside the boundary. The verse says: Skillfully understand the two protections, guarding against evil contact. Explanation: What is protection? It refers to restraining the mind and not easily abandoning, in order to avoid evil contact arising from wavering feelings. There are two types of protection: one is intentional protection, and the other is protection by containing in a vessel. Intentional protection refers to, if an object is separated from the bowl and other utensils and placed elsewhere, and one intends to keep it, without having the thought of abandoning it, then in such a case, the object is protected. Protection by containing in a vessel refers to, if an object has been abandoned or has not been abandoned, and is placed in the bowl and other utensils, until the dharmas of eliminating feeling, any one of them has not arisen or has not been lost, the holding of feeling has not been lost, then the object is protected as before. The verse says: Understand the four Karmas and rely on tranquility. Explanation: The Vinaya states that the basis for Karma (Sangha affairs processing) has four types: one, Karma based on disputes (Zheng shi); two, Karma based on good teachings (Shan jiao); three, Karma based on offenses (Zui shi); four, Karma based on matters to be done (Suo zuo shi). These four Karmas can be pacified by seven ways of relying on tranquility: one, present Vinaya (Xian qian Pi ni, resolving face-to-face); two, remembrance Vinaya (Yi nian Pi ni, resolving through recollection); three, non-foolish Vinaya (Bu chi Pi ni, resolving without confusion); four, Vinaya according to the vow (Sui shi yan Pi ni, resolving according to the vow); five, worst Vinaya (Zui e Pi ni, resolving according to the most serious offense); six, Vinaya according to the majority (Sui duo Pi ni, resolving according to the majority opinion); seven, Vinaya by covering with grass (Sui cao Pi ni, resolving by covering up the fault). The four Karmas and the seven Vinayas relying on tranquility are explained in detail in the Vinaya. How can the seven Vinayas relying on tranquility pacify the four Karmas? If a Karma is initiated based on a dispute, then it should be... --------------------------------------------------------------------------------
Chinese
罪不同执，为相为二：依寂静所灭，谓由现前毗尼、随多毗尼。若依善教羯磨起，此以问难为相，为四寂静依所灭，谓由现前毗尼、最恶毗尼、忆念毗尼、不痴毗尼。若依罪失羯磨起，此以牵出事次第为相，为三依寂静所灭，谓由现前毗尼、随誓言毗尼、随草毗尼。若依所作事羯磨起，此以一切所作羯磨为相，如应道理，为七依寂静所灭。广说如律应知。 偈曰：能分别四布萨业。 释曰：布萨羯磨有四种：一、四部为初布萨，名僧布萨。二、三人布萨，名多布萨。三、二人布萨，名双布萨。四、一人布萨，名单布萨。 偈曰：智人能了五自恣。 释曰：自恣羯磨有五种：一、五部为初自恣，名僧自恣。二、四人自恣，名多自恣。三、三人自恣，名双自恣。四、二人自恣。五、一人自恣，皆名单自恣。 偈曰：了别沙门生具传。 释曰：沙门生具者，谓钵、三衣、酥等、杖囊等。此中钵，若现前或非现前，但令他知传得成。若衣服，现前三传，或令他知传得成。若非现前，但令他知传得成。酥等杖囊等，但令他知传得成，无别传。 偈曰：及解沙门五种净。 释曰：沙门净有五种：一火触、二刀等所伤、三自伤、四鸟等所伤、五爪等所伤。此中前二与核共净，余三 现代汉语译本 罪行的处理方式不同，可以分为两种：依据寂静（指通过调解、忏悔等方式平息争端）而平息的，包括通过现前毗尼（面对面解决）、随多毗尼（依从多数人的意见解决）。如果依据善教羯磨（符合戒律的僧团决议）而发起，这种处理方式以问难（通过提问和辩论）为特点，可以通过四种寂静方式平息，即现前毗尼、最恶毗尼（对最严重的罪行进行惩罚）、忆念毗尼（通过回忆和承认错误来解决）、不痴毗尼（在神志清醒的情况下解决）。如果依据罪失羯磨（因犯戒而进行的羯磨）而发起，这种处理方式以牵出事件的次第（逐步揭示事件真相）为特点，可以通过三种寂静方式平息，即现前毗尼、随誓言毗尼（按照誓言解决）、随草毗尼（通过抓草的方式，象征性地解决）。如果依据所作事羯磨（针对所做事务的羯磨）而发起，这种处理方式以一切所作羯磨为特点，按照相应的道理，可以通过七种寂静方式平息。详细的说明应该参考戒律。 偈语说：能够分辨四种布萨（uposatha，斋戒）的羯磨。 解释说：布萨羯磨有四种：第一，四部（比丘、比丘尼、式叉摩那、沙弥）共同参加的最初的布萨，称为僧布萨（saṃgha uposatha）。第二，三人参加的布萨，称为多布萨（bahuka uposatha）。第三，二人参加的布萨，称为双布萨（dvaya uposatha）。第四，一人参加的布萨，称为单布萨（eka uposatha）。 偈语说：有智慧的人能够了解五种自恣（pravāraṇā，解夏） 解释说：自恣羯磨有五种：第一，五部（比丘、比丘尼、式叉摩那、沙弥、沙弥尼）共同参加的最初的自恣，称为僧自恣（saṃgha pravāraṇā）。第二，四人参加的自恣，称为多自恣（bahuka pravāraṇā）。第三，三人参加的自恣，称为双自恣（dvaya pravāraṇā）。第四，二人参加的自恣。第五，一人参加的自恣，都称为单自恣（eka pravāraṇā）。 偈语说：了解沙门（śrāmaṇa，出家修行者）的生活用具的传承。 解释说：沙门的生活用具，指的是钵（pātra，食器）、三衣（tricīvara，三种袈裟）、酥等、杖囊等。其中，钵，无论是现前（在场）还是非现前（不在场），只要让其他人知道传承即可。如果是衣服，现前需要三次传承，或者让其他人知道传承即可。如果非现前，只要让其他人知道传承即可。酥等、杖囊等，只要让其他人知道传承即可，没有特别的传承方式。 偈语说：以及了解沙门的五种净。 解释说：沙门的净有五种：第一，火触（被火烧过）；第二，刀等所伤（被刀等利器所伤）；第三，自伤（自己造成的伤）；第四，鸟等所伤（被鸟等动物所伤）；第五，爪等所伤（被爪子等所伤）。其中，前两种与核（指伤口的核心部分）一起清理干净，其余三种
English
English version The handling of offenses differs and can be categorized into two types: those that are extinguished based on tranquility (referring to settling disputes through mediation, repentance, etc.), which include resolution through present Vinaya (face-to-face resolution) and following the majority Vinaya (resolution by following the opinion of the majority). If it arises based on a well-taught Karma (a Saṃgha resolution that conforms to the precepts), this method of handling is characterized by questioning and debate, and can be extinguished through four types of tranquility, namely present Vinaya, worst Vinaya (punishment for the most serious offenses), remembrance Vinaya (resolution through recalling and admitting mistakes), and non-delusion Vinaya (resolution while in a clear state of mind). If it arises based on an offense-loss Karma (Karma performed due to breaking a precept), this method of handling is characterized by gradually revealing the truth of the event, and can be extinguished through three types of tranquility, namely present Vinaya, following the vow Vinaya (resolution according to vows), and following the grass Vinaya (symbolic resolution by grasping grass). If it arises based on an action Karma (Karma for specific actions), this method of handling is characterized by all actions Karma, and according to the corresponding principles, it can be extinguished through seven types of tranquility. Detailed explanations should be referred to in the Vinaya. The verse says: Able to distinguish the four Uposatha (斋戒) Karmas. Explanation: There are four types of Uposatha Karma: First, the initial Uposatha attended by the four assemblies (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera), called Saṃgha Uposatha (僧布萨). Second, the Uposatha attended by three people, called Bahuka Uposatha (多布萨). Third, the Uposatha attended by two people, called Dvaya Uposatha (双布萨). Fourth, the Uposatha attended by one person, called Eka Uposatha (单布萨). The verse says: A wise person can understand the five Pravāraṇā (解夏). Explanation: There are five types of Pravāraṇā Karma: First, the initial Pravāraṇā attended by the five assemblies (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā), called Saṃgha Pravāraṇā (僧自恣). Second, the Pravāraṇā attended by four people, called Bahuka Pravāraṇā (多自恣). Third, the Pravāraṇā attended by three people, called Dvaya Pravāraṇā (双自恣). Fourth, the Pravāraṇā attended by two people. Fifth, the Pravāraṇā attended by one person, all called Eka Pravāraṇā (单自恣). The verse says: Understand the transmission of the Śrāmaṇa's (沙门) living implements. Explanation: The Śrāmaṇa's living implements refer to the Pātra (钵, alms bowl), Tricīvara (三衣, three robes), ghee, staff bag, etc. Among them, the Pātra, whether present or not, can be transmitted as long as others are informed. As for the robes, if present, they need to be transmitted three times, or can be transmitted by informing others. If not present, they can be transmitted by informing others. Ghee, staff bag, etc., can be transmitted by informing others, without special transmission methods. The verse says: And understand the five types of purity for Śrāmaṇas. Explanation: There are five types of purity for Śrāmaṇas: First, fire touch (burned by fire); second, injured by knives, etc.; third, self-inflicted injury; fourth, injured by birds, etc.; fifth, injured by claws, etc. Among them, the first two are cleaned together with the core (referring to the core part of the wound), and the remaining three -------------------------------------------------------------------------------- 但得啖皮肉不得啖核。