Chinese
第一五。于依无学定亦五，于依无学慧亦五，于依无学解脱亦五，于依无学解脱知见亦五，于五中能令自身勤学、十夏，亦五五，约自他合，是第五五十。 如此五五十功德，能显明了人。若人能了别如此义，此人学佛所说，具足律师功德相应。 偈曰：于此等义心决了，由读诵文事行师。此人于律则明了，佛说此人不依他。 释曰：如前所说如此等处，若人读诵文句已熟、简择义已成、事能行人已竟，此人于律则明了。是故佛说，此人由无知，疑心不生故，是故于三义自在，不看他面。 本偈云：毗尼毗昙文所显，与戒及护相应人，诸佛所赞修三学，不看他面我当说。 此本偈是法师立誓，谓我当说此明了人，由此等因缘显明了义。此誓已成就，二十二明了论已。此论是佛陀多罗多阿那含法师所造，为怜愍怖畏广文句人故略摄律义。 律二十二明了论一卷 陈光大二年，岁次戊子，正月二十日，都下定林寺律师法泰，于广州南海郡内，请三藏法师俱那罗陀翻出此论。都下阿育王寺慧恺，谨为笔受。翻论本得一卷，注记解释得五卷。论有二十二偈，以摄二十二明了义长行，或逐义破句释之，诸句不复皆相属着。今谨别钞二十二偈，置于卷末，庶披文者见其起尽也。 第一五。于依无学定亦五，于依无学慧亦五，于依无学解脱亦五，于依无学解脱知见亦五，于五中能令自身勤学、十夏（指比丘受具足戒后十年），亦五五，约自他合，是第五五十。 如此五五十功德，能显明了人。若人能了别如此义，此人学佛所说，具足律师功德相应。 偈曰：于此等义心决了，由读诵文事行师。此人于律则明了，佛说此人不依他。 释曰：如前所说如此等处，若人读诵文句已熟、简择义已成、事能行人已竟，此人于律则明了。是故佛说，此人由无知，疑心不生故，是故于三义自在，不看他面。 本偈云：毗尼（Vinaya，律）毗昙（Abhidhamma，论）文所显，与戒及护相应人，诸佛所赞修三学，不看他面我当说。 此本偈是法师立誓，谓我当说此明了人，由此等因缘显明了义。此誓已成就，二十二明了论已。此论是佛陀多罗多阿那含法师所造，为怜愍怖畏广文句人故略摄律义。 律二十二明了论一卷 陈光大二年，岁次戊子，正月二十日，都下定林寺律师法泰，于广州南海郡内，请三藏法师俱那罗陀（Gunarata）翻出此论。都下阿育王寺慧恺，谨为笔受。翻论本得一卷，注记解释得五卷。论有二十二偈，以摄二十二明了义长行，或逐义破句释之，诸句不复皆相属着。今谨别钞二十二偈，置于卷末，庶披文者见其起尽也。
English
Fifteenth: There are also five aspects related to the non-learning concentration, five aspects related to the non-learning wisdom, five aspects related to the non-learning liberation, and five aspects related to the non-learning knowledge and vision of liberation. Among these five, there are five sets of five that enable oneself to diligently study and observe the ten summer retreats (referring to the ten years after a Bhikkhu receives full ordination). Combining self and others, this is the fiftieth. These fifty merits can clearly illuminate a person. If a person can understand this meaning, this person studies what the Buddha said and possesses the corresponding merits of a Vinaya master. Verse: With a resolute mind regarding these meanings, through reading the texts, practicing the teachings, and serving the teacher, this person will be clear about the Vinaya. The Buddha said that this person does not rely on others. Explanation: As mentioned earlier, in these places, if a person is familiar with reading the texts, has completed the selection of meanings, and has finished practicing the teachings, this person will be clear about the Vinaya. Therefore, the Buddha said that this person does not give rise to doubt due to ignorance, and therefore is free in the three meanings and does not look at the faces of others. Original Verse: The Vinaya (Vinaya) and Abhidhamma (Abhidhamma) are revealed in the texts, corresponding to those who uphold the precepts and protection. The Buddhas praise the practice of the three learnings. I shall speak without looking at the faces of others. This original verse is a vow made by the Dharma master, saying that I shall speak of this clear person, and these causes and conditions will reveal the clear meaning. This vow has been fulfilled, and the twenty-two clear treatises have been completed. This treatise was created by Dharma Master Buddhatrata Anagamika, to briefly summarize the meaning of the Vinaya for those who fear extensive texts. One volume of the Twenty-Two Clear Treatises on the Vinaya In the second year of the Guangda era of the Chen dynasty, in the year of Wuzi, on the twentieth day of the first month, Dharma Master Fatai, a Vinaya master of Dinglin Temple in the capital, invited Tripitaka Master Gunarata (Gunarata) in the Nanhai commandery of Guangzhou to translate this treatise. Huikai of Ashoka Temple in the capital respectfully took notes. The translated text consists of one volume, and the annotations and explanations consist of five volumes. The treatise has twenty-two verses, which summarize the twenty-two clear meanings in prose. The sentences are explained by breaking them down according to their meanings, and the sentences are no longer necessarily connected. Now, I respectfully separately transcribe the twenty-two verses and place them at the end of the volume, so that those who read the text may see its beginning and end.
Chinese
毗昙毗尼文所显， 与戒及护相应人， 诸佛所赞修三学， 不看他面我当说。 明八戒护九十六， 分别差别义相应， 倍二十一千福河， 流善法水洗除污。 解戒五相九毗尼， 解罪五部八缘起， 解七罪聚五布萨， 解四种失及四得。 能善拣择罪三角， 解想真实立学处， 自性立制所有戒， 如理分别能解说。 了别二部所作业， 解破非破类及时， 解小随小非小戒， 了别入家正行方。 善解从罪三上起， 及三显示说罪方， 立戒缘起减长等， 依文善能分别广。 罪及非罪佛所记， 如律毗昙之所判， 善解一一罪非罪， 及上起罪五种方。 善解弃舍四种类， 善解三衣六怜愍， 分别律中四种罪， 于六戒解四亲应。 于七依他得圆德， 择二圆德了别相， 善解五种不实语， 知法自性修习类。 能解四种受命缘， 能成就受五种分， 作残食法有十种， 各各能解行彼方。 能解七种失受因， 及三触动未受食， 了别五种非成食， 及四摩失有五种。 七日有难随意行， 善解三种九品类， 解五能成夏住因， 及解夏住八种难。 于白四等五羯磨， 了别功德及过失， 现代汉语译本 通过《毗昙》（Abhidhamma，论藏）和《毗尼》（Vinaya，律藏）的经文所阐明的，与戒律和守护戒律之人相应的， 诸佛所赞叹的修习戒、定、慧三学之人，不看其他人的脸色，我将为你们宣说。 明白八关斋戒，守护九十六种行仪，分别各种差别，与义理相应， 能获得二十一千倍的福德之河，流淌着善良的法水，洗涤清除污垢。 理解戒律的五种相状，九种《毗尼》，理解罪过的五种类别，八种缘起， 理解七种罪聚，五种布萨（uposatha，斋戒日），理解四种失去和四种获得。 能够很好地辨别罪过的三角关系，理解观想的真实，建立学习之处， 对于自性戒和制戒，能够如理分别，并能解说。 明了两种部派所作的业，理解破戒与非破戒的类别和时机， 理解小戒、随小戒和非小戒，明了进入俗家的正确行为方式。 善于理解从罪过的三种根源生起，以及三种显示说罪的方式， 建立戒律的缘起、减损和增长等，依据经文能够很好地分别和广泛阐述。 罪过和非罪过，佛陀所记述的，如同律藏和《毗昙》所判定的， 善于理解每一种罪过和非罪过，以及从根源生起的罪过的五种方式。 善于理解四种舍弃之物，善于理解三衣和六种怜悯， 分别律藏中的四种罪过，对于六戒理解四种亲近相应。 对于七种依靠他人而获得的圆满功德，选择两种圆满功德，明了它们的相状， 善于理解五种不真实的言语，了解法的自性，修习其类别。 能够理解四种接受命令的因缘，能够成就接受的五种部分， 制作残食的方法有十种，各自能够理解并按照那些方法行事。 能够理解七种失去接受的原因，以及三种触动未接受的食物， 明了五种非成食，以及四种摩擦失去有五种。 七日之内有难可以随意而行，善于理解三种九品类别， 理解五种能够成就安居的原因，以及理解安居的八种困难。 对于白四羯磨（ñatticatutthakamma，僧团的四次决议），明了其功德和过失。
English
English version As revealed in the texts of the Abhidhamma (Higher Doctrine) and Vinaya (Discipline), corresponding to the precepts and those who uphold them, Those who cultivate the three learnings of morality, concentration, and wisdom, praised by all Buddhas, without regard for others' opinions, I shall explain to you. Understanding the eight precepts, guarding the ninety-six practices, distinguishing various differences, and corresponding with the meaning, One can obtain a river of merit twenty-one thousand times greater, flowing with the water of good Dharma, washing away defilements. Understanding the five aspects of precepts, the nine Vinayas, understanding the five categories of offenses, the eight causes, Understanding the seven aggregates of offenses, the five uposathas (days of fasting), understanding the four losses and four gains. Being able to discern well the triangular relationship of offenses, understanding the reality of contemplation, establishing places of learning, For the precepts of self-nature and those established by rules, being able to distinguish them according to reason and explain them. Understanding the actions performed by the two schools, understanding the categories and timing of broken and unbroken precepts, Understanding minor precepts, precepts that follow minor precepts, and non-minor precepts, understanding the correct way to behave when entering a lay household. Being skilled in understanding arising from the three roots of offenses, and the three ways of revealing and confessing offenses, Establishing the causes, diminutions, and increases of precepts, being able to distinguish and extensively explain according to the texts. Offenses and non-offenses, recorded by the Buddha, as judged by the Vinaya and Abhidhamma, Being skilled in understanding each offense and non-offense, and the five ways of offenses arising from the roots. Being skilled in understanding the four types of things to be abandoned, being skilled in understanding the three robes and six kinds of compassion, Distinguishing the four offenses in the Vinaya, understanding the four close correspondences in the six precepts. For the seven perfect virtues obtained by relying on others, selecting two perfect virtues, understanding their characteristics, Being skilled in understanding the five kinds of untrue speech, knowing the self-nature of the Dharma, cultivating its categories. Being able to understand the four causes for receiving commands, being able to accomplish the five parts of receiving, There are ten methods for preparing leftover food, each able to understand and act according to those methods. Being able to understand the seven causes for losing acceptance, and the three touches of unaccepted food, Distinguishing the five kinds of non-food, and the five kinds of loss from four types of rubbing. In times of difficulty within seven days, one can act as one pleases, being skilled in understanding the three kinds of nine categories, Understanding the five causes that can accomplish the rains retreat, and understanding the eight difficulties of the rains retreat. For the ñatticatutthakamma (four resolutions of the Sangha), understanding its merits and faults.
Chinese
于遮四种学处中， 善解佛意为立戒。 善解钵衣三种量， 传传受持及依愿， 决钵衣量于二处， 如时如罪间隔方。 是处方便及物主， 财物能成尼萨耆， 如此一切如次第， 能解三十所学处。 善能了别八尊法， 解正教相次第方， 于宿住等四地中， 解方及五依羯磨。 善解至得五种类， 解过毗尼有五门， 依入及界所生罪， 解如世间所决判。 解八种拔迦絺那， 及迦絺那五功德， 善解二守不得戒， 二十人及十依谢。 善解二守防恶触， 了四羯磨及依寂， 能分别四布萨业， 智人能了五自恣。 了别沙门生具传， 及解沙门五种净， 自他二人及非二， 能解所作沙门净。 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。 于此等义心决了， 由读诵文事行师， 此人于律则明了， 佛说此人不依他。 律二十二明了论一卷 现代汉语译本： 于遮（于遮：不确定）四种学处中，善于理解佛陀的意旨才能正确地设立戒律。 善于理解钵和袈裟的三种尺寸标准，以及代代相传的受持方法和依据誓愿而行的原则。 在两种情况下决定钵和袈裟的尺寸，例如时间、罪过以及间隔的方式。 了解这些情况下的方便之法和物品的主人，以及财物如何构成尼萨耆（尼萨耆：舍堕，一种罪名）。 像这样按照次第，能够理解三十种学处。 善于辨别八尊重法，理解正法的表相和次第方法。 在宿住（宿住：前世）等四种禅定境界中，理解方向以及五种羯磨（羯磨：僧团的事务处理）。 善于理解直至获得五种类的解脱，理解过失毗尼（毗尼：戒律）的五个门径。 依据入罪的途径以及界限所产生的罪过，理解如同世间所判决的那样。 理解八种拔迦絺那（拔迦絺那：一种缝制袈裟的方法），以及迦絺那（迦絺那：一种功德衣）的五种功德。 善于理解两种守护（守护：守护眼根和耳根）不得戒的情况，以及二十人和十种依据而进行的忏谢。 善于理解两种守护以防止邪恶的触碰，了解四种羯磨以及依据寂静之处而行。 能够分别四种布萨（布萨：每半月举行的诵戒仪式）的事务，有智慧的人能够理解五种自恣（自恣：僧众在雨季结束时的自我批评仪式）。 辨别沙门（沙门：出家人）获得具足戒的传承，以及理解沙门的五种清净。 自己、他人以及非自己非他人，能够理解所作的沙门清净之行。 理解义理能够显明了知功德，即五种五十位尊师的功德。 这样的人圆满具足佛陀所赞叹的，与毗那耶师（毗那耶师：持戒律师）的功德相应。 对于这些义理心中决断明了，通过读诵经文和依止事行师（事行师：行为导师）。 这样的人对于戒律就明了通达，佛陀说这样的人不依赖他人。 《律二十二明了论》一卷