Chinese
偈曰：自他二人及非二，能解所作沙门净。 释曰：四大聚集所成生物有四种：一、种子生；二、根生；三、分段生；四、四大气生。彼净有四种：一自加行所作、二他加行所作、三自他加行所作、四非自他加行所作。此四种净，不但约一物成，于聚中若一被净，所余悉被净。若人能解此等义，于律则明了。 偈曰：了义能显明了德，谓五五十尊师德。此人圆满佛所赞，毗那耶师德相应。 释曰：优波陀诃及所依止人，有五五十功德。此中随得一五德，此人堪作优波陀诃及依止师。五种五十者：一、解罪相；二、解罪缘起相；三、解非罪相；四、解出离罪方；五、十夏。是第一五。一、有戒；二、多闻；三、大智；四、能料理病人；五、十夏，是第二五。一、有戒；二、多闻；三、大智；四、能简择令离诸见体用；五、十夏。是第三五。一、有戒；二、多闻；三、大智；四、能令出离有难方；五、十夏。是第四五。一、有戒；二、能料理病人；三、能令离恶作忧悔；四、能简择令离诸见体用；五、十夏。是第五五。戒、病、恶作、诸见、十夏，是第六五。戒、病、恶作、多闻、十夏，是第七五。戒、病、恶作、大智、十夏，是第八五。戒、病、诸见、多闻、十夏，是 现代汉语译本： 但只能得到外表的皮肉，却得不到里面的果核。 偈语说：‘自己、他人以及非自己非他人，能够理解所作之事的沙门才是清净的。’ 解释说：四大（地、水、火、风）聚集所形成的生物有四种：第一种是种子生，第二种是根生，第三种是分段生，第四种是四大之气所生。这些清净有四种：第一种是自己努力修行所成就的清净，第二种是他人帮助修行所成就的清净，第三种是自己和他人共同努力修行所成就的清净，第四种是非自己非他人努力修行所成就的清净。这四种清净，不只是针对一个事物而言，在聚集的事物中，如果其中一个被净化，其余的也都会被净化。如果有人能够理解这些道理，那么对于戒律就会非常明了。 偈语说：‘通达经义能够彰显明了的功德，指的是五种五十种尊师的功德。这样的人圆满具足，受到佛的赞叹，与毗那耶（Vinaya，戒律）师的功德相应。’ 解释说：优波陀诃（Upadhyaya，亲教师）以及所依止的人，有五种五十种功德。这些人中，只要具备其中一种五十种功德，就堪能作为优波陀诃和依止师。五种五十种功德是：第一，了解罪的相状；第二，了解罪的缘起相状；第三，了解非罪的相状；第四，了解脱离罪的方法；第五，具有十年的僧腊。这是第一种五十。第一，具有戒律；第二，博学多闻；第三，具有大智慧；第四，能够照顾病人；第五，具有十年的僧腊。这是第二种五十。第一，具有戒律；第二，博学多闻；第三，具有大智慧；第四，能够分辨并使人远离各种见解的体和用；第五，具有十年的僧腊。这是第三种五十。第一，具有戒律；第二，博学多闻；第三，具有大智慧；第四，能够使人脱离困难；第五，具有十年的僧腊。这是第四种五十。第一，具有戒律；第二，能够照顾病人；第三，能够使人脱离因做错事而产生的忧愁后悔；第四，能够分辨并使人远离各种见解的体和用；第五，具有十年的僧腊。这是第五种五十。戒律、照顾病人、恶作（akusala，不善的行为）忧悔、各种见解、十年僧腊，这是第六种五十。戒律、照顾病人、恶作忧悔、博学多闻、十年僧腊，这是第七种五十。戒律、照顾病人、恶作忧悔、大智慧、十年僧腊，这是第八种五十。戒律、照顾病人、各种见解、博学多闻、十年僧腊，这是
English
English version: Only gets to taste the skin and flesh, but not the kernel. Verse: 'Self, other, and neither self nor other, the Shramana (ascetic) who can understand what is done is pure.' Explanation: Living beings formed by the aggregation of the four elements (earth, water, fire, wind) are of four kinds: first, born from seeds; second, born from roots; third, born from segments; fourth, born from the four great elements. These purities are of four kinds: first, purity achieved through one's own diligent practice; second, purity achieved through the help of others' practice; third, purity achieved through the joint efforts of oneself and others; fourth, purity achieved through the practice of neither oneself nor others. These four kinds of purity are not only for one thing; in a collection of things, if one is purified, the rest will be purified as well. If one can understand these meanings, then one will be very clear about the precepts. Verse: 'Understanding the meaning of the scriptures can reveal clear virtues, referring to the virtues of the five sets of fifty venerable teachers. Such a person is complete and praised by the Buddha, corresponding to the virtues of a Vinaya (discipline) master.' Explanation: The Upadhyaya (preceptor) and the person one relies on have five sets of fifty virtues. Among these people, as long as one possesses one of the sets of fifty virtues, they are qualified to be an Upadhyaya and a teacher to rely on. The five sets of fifty virtues are: first, understanding the characteristics of offenses; second, understanding the characteristics of the causes of offenses; third, understanding the characteristics of non-offenses; fourth, understanding the methods of escaping offenses; fifth, having ten years of monastic seniority. This is the first set of fifty. First, having precepts; second, being learned; third, having great wisdom; fourth, being able to care for the sick; fifth, having ten years of monastic seniority. This is the second set of fifty. First, having precepts; second, being learned; third, having great wisdom; fourth, being able to discern and keep people away from the substance and function of various views; fifth, having ten years of monastic seniority. This is the third set of fifty. First, having precepts; second, being learned; third, having great wisdom; fourth, being able to help people escape difficulties; fifth, having ten years of monastic seniority. This is the fourth set of fifty. First, having precepts; second, being able to care for the sick; third, being able to help people escape sorrow and regret caused by wrongdoing; fourth, being able to discern and keep people away from the substance and function of various views; fifth, having ten years of monastic seniority. This is the fifth set of fifty. Precepts, caring for the sick, akusala (unwholesome action) regret, various views, ten years of monastic seniority, this is the sixth set of fifty. Precepts, caring for the sick, akusala regret, being learned, ten years of monastic seniority, this is the seventh set of fifty. Precepts, caring for the sick, akusala regret, great wisdom, ten years of monastic seniority, this is the eighth set of fifty. Precepts, caring for the sick, various views, being learned, ten years of monastic seniority, this is --------------------------------------------------------------------------------
Chinese
第九五。戒、病、诸见、大智、十夏，是第十五。此合是第一五十。 戒、病、难方、多闻、十夏，是第一五。戒、病、多闻、大智、十夏，是第二五。圆满戒、正行相应、正见相应、能料理病人、十夏，是第三五。戒、病、多闻、能令离已生未生恶作忧悔、十夏，是第四五。戒、正行、正见、诸见、十夏，是第五五。戒、正行、正见、难方、十夏，是第六五。戒、正行、正见、多闻、十夏，是第七五。戒、正行、正见、大智、十夏，是第八五。戒、正行、正见、能教弟子于依戒学、十夏，是第九五。戒、正行、正见、能教弟子于依心学、十夏，是第十五。此合是第二五十。 能教弟子于依慧学亦五，是第一五。于三中能令自身勤学、十夏，此即三五。能教弟子于依正行学、十夏，是第五五。能教弟子于依梵行学、十夏。是第六五。能教弟子于依波罗提木叉学、十夏，是第七五。于三中能令自身勤学、十夏，此即三五。此合是第三五十。 戒、正行、正见、能教弟子于依有学戒、十夏，是第一五。于依有学定亦五，于依有学慧亦五，于依有学解脱亦五，于依有学解脱知见亦五，于五中能令自身勤学、十夏，亦五五。约自他合，是第四五十。 戒、正行、正见、能教弟子于依无学戒、十夏，是 现代汉语译本： 第九十五。戒（sila，戒律）、病（glana，疾病）、诸见（ditthi，各种见解）、大智（mahapanna，大智慧）、十夏（dasa vassa，十年），这是第十五组。 此合是第一五十。 戒（sila，戒律）、病（glana，疾病）、难方（dullabha，稀有）、多闻（bahussuta，博学多闻）、十夏（dasa vassa，十年），这是第一五组。戒（sila，戒律）、病（glana，疾病）、多闻（bahussuta，博学多闻）、大智（mahapanna，大智慧）、十夏（dasa vassa，十年），这是第二五组。圆满戒（paripunnasila，圆满的戒律）、正行相应（samacariyasampanna，行为端正）、正见相应（samaditthikasampanna，具有正见）、能料理病人（glanaposako，能照顾病人）、十夏（dasa vassa，十年），这是第三五组。戒（sila，戒律）、病（glana，疾病）、多闻（bahussuta，博学多闻）、能令离已生未生恶作忧悔（uppannuppannanam papakanam akusalanam dhammanam pahata，能去除已生和未生的恶念和忧悔）、十夏（dasa vassa，十年），这是第四五组。戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、诸见（ditthi，各种见解）、十夏（dasa vassa，十年），这是第五五组。戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、难方（dullabha，稀有）、十夏（dasa vassa，十年），这是第六五组。戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、多闻（bahussuta，博学多闻）、十夏（dasa vassa，十年），这是第七五组。戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、大智（mahapanna，大智慧）、十夏（dasa vassa，十年），这是第八五组。戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、能教弟子于依戒学（adhisilasikkha，增上戒学）、十夏（dasa vassa，十年），这是第九五组。戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、能教弟子于依心学（adhicittasikkha，增上心学）、十夏（dasa vassa，十年），这是第十五组。此合是第二五十。 能教弟子于依慧学（adhipannasikkha，增上慧学）亦五，是第一五组。于三中能令自身勤学（attana va payoge，自身勤奋学习）、十夏（dasa vassa，十年），此即三五组。能教弟子于依正行学（samacariyasikkha，正行学）、十夏（dasa vassa，十年），是第五五组。能教弟子于依梵行学（brahmacariyasikkha，梵行学）、十夏（dasa vassa，十年），是第六五组。能教弟子于依波罗提木叉学（patimokkhasikkha，波罗提木叉学）、十夏（dasa vassa，十年），是第七五组。于三中能令自身勤学（attana va payoge，自身勤奋学习）、十夏（dasa vassa，十年），此即三五组。此合是第三五十。 戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、能教弟子于依有学戒（sekhasila，有学戒）、十夏（dasa vassa，十年），是第一五组。于依有学定（sekhasamadhi，有学定）亦五，于依有学慧（sekha panna，有学慧）亦五，于依有学解脱（sekha vimutti，有学解脱）亦五，于依有学解脱知见（sekha vimuttinanadassana，有学解脱知见）亦五，于五中能令自身勤学（attana va payoge，自身勤奋学习）、十夏（dasa vassa，十年），亦五五组。约自他合，是第四五十。 戒（sila，戒律）、正行（samacariya，正直的行为）、正见（samaditthi，正见）、能教弟子于依无学戒（asekha sila，无学戒）、十夏（dasa vassa，十年），是
English
English version: The ninety-fifth. Sila (morality), glana (illness), ditthi (views), mahapanna (great wisdom), dasa vassa (ten years), this is the fifteenth group. This combined is the first fifty. Sila (morality), glana (illness), dullabha (rare), bahussuta (learned), dasa vassa (ten years), this is the first five group. Sila (morality), glana (illness), bahussuta (learned), mahapanna (great wisdom), dasa vassa (ten years), this is the second five group. Paripunnasila (perfected morality), samacariyasampanna (endowed with proper conduct), samaditthikasampanna (endowed with right view), glanaposako (able to care for the sick), dasa vassa (ten years), this is the third five group. Sila (morality), glana (illness), bahussuta (learned), uppannuppannanam papakanam akusalanam dhammanam pahata (able to abandon arisen and unarisen evil unwholesome states), dasa vassa (ten years), this is the fourth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), ditthi (views), dasa vassa (ten years), this is the fifth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), dullabha (rare), dasa vassa (ten years), this is the sixth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), bahussuta (learned), dasa vassa (ten years), this is the seventh five group. Sila (morality), samacariya (right conduct), samaditthi (right view), mahapanna (great wisdom), dasa vassa (ten years), this is the eighth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in adhisilasikkha (higher training in morality), dasa vassa (ten years), this is the ninth five group. Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in adhicittasikkha (higher training in mind), dasa vassa (ten years), this is the tenth five group. This combined is the second fifty. Able to teach disciples in adhipannasikkha (higher training in wisdom) also five, this is the first five group. Attana va payoge (exerting oneself), dasa vassa (ten years), in the three, this is the three five group. Able to teach disciples in samacariyasikkha (training in right conduct), dasa vassa (ten years), this is the fifth five group. Able to teach disciples in brahmacariyasikkha (training in the holy life), dasa vassa (ten years), this is the sixth five group. Able to teach disciples in patimokkhasikkha (training in the Patimokkha), dasa vassa (ten years), this is the seventh five group. Attana va payoge (exerting oneself), dasa vassa (ten years), in the three, this is the three five group. This combined is the third fifty. Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in sekhasila (training in morality for a learner), dasa vassa (ten years), this is the first five group. Also five in sekhasamadhi (training in concentration for a learner), also five in sekha panna (training in wisdom for a learner), also five in sekha vimutti (training in liberation for a learner), also five in sekha vimuttinanadassana (training in the knowledge and vision of liberation for a learner), attana va payoge (exerting oneself), dasa vassa (ten years), in the five, also five five group. Combined about self and others, this is the fourth fifty. Sila (morality), samacariya (right conduct), samaditthi (right view), able to teach disciples in asekha sila (training in morality for one beyond training), dasa vassa (ten years), this is --------------------------------------------------------------------------------