English
English version: In Jambudvipa (Jambudvipa, referring to the continent we inhabit). Four, those made by walls, referring to the areas within Sangharama (Sangharama, monastery) and temples, as revealed by the convenience of a turning wheel. Five, those made in open ground, such as when a Bhikshu (Bhikshu, monk) walks forty-nine bows (an ancient unit of length), the area covered is relatively flat, with the body upright, arms extended, and robes held diagonally at each corner; if they touch, it is permissible not to be separated from the robes. Six, those made according to the time and place of residence, which should be known as explained in detail in the rules of the Rainy Season Retreat. Furthermore, in matters compelled by urination and the like, those difficult to make due to the actions of others are called compassion in the matter of the three robes. This meaning should be known as explained in detail in the turning wheel precept. Verse: Distinguish the four types of offenses in the Vinaya. Explanation: The Vinaya (Vinaya, monastic rules) speaks of four types of offenses, and all offenses are included within them: some offenses are the same in origin but not in the offense itself; some offenses are the same in the offense but not in the origin; some offenses are the same in both the offense and the origin; some offenses are different in both the offense and the origin. This meaning should be known as explained in detail in the precept on the origin of offenses. Verse: Understand the four relatives in the six precepts. Explanation: Among the thirty training rules, there are six training rules that are purified by performing two things: one is the order of time, and the other is the order of offenses. These are: keeping a long robe for more than ten days, keeping a long bowl for more than ten days, raising ghee (clarified butter) and the like, bathing robes in the summer months, robes difficult to give away, and receiving robes from a Bhikshuni (Bhikshuni, nun) who is not a relative. These six have two kinds of correspondence: correspondence of objects and correspondence of offenses. The remaining twenty-four only have correspondence of offenses and no correspondence of objects. Among them, only offenses are separated, not objects; first the object is discarded, and then the extinction of the offense is clearly explained. There are four kinds of relatives: one is related from the mother's mother; two is related from the mother's father; three is related from both parents; four is related from the father's father. If a person is clear about this, then this person is clear about the Vinaya. Verse: Attain perfect virtue through the seven dependencies, explain the distinguishing characteristics of the two perfect virtues. Explanation: The Vinaya speaks of seven kinds of perfect virtue that depend on others. A Bhikshu (Bhikshu, monk) has four kinds of perfect virtue: one is attained by becoming a 'Welcome Bhikshu', two is attained by taking the Three Refuges, three is attained by a brief Karma (Karma, action) --------------------------------------------------------------------------------
Chinese
得、四由广羯磨方得。比丘尼有三种圆德：一由善来比丘尼方得、二由遣使方得、三由广羯磨方得。独觉有量功德至得，诸佛世尊无量功德波罗蜜至得，合有九种圆德。 偈曰：善解五种不实语。 释曰：由境界故意差别。不实语有五种：一能生波罗夷罪、二能生僧伽胝施沙罪、三能生偷兰遮耶罪、四能生波罗逸尼柯罪、五能生独柯多罪。此五应依律判其自性。 偈曰：知法自性修习类。 释曰：法有二种：一自性法、二修习类法。自性法者，有法非加行所生，不能载出自界故，此一切定，是欲界法；色、无色界法若不能载出自界，亦是自性法。修习类法者，于色、无色界定非所啖味。或于无流法中，心与心相应诸法，于定道、五通道名想相想。世第一法有觉分心，与此心相应法。是所余相应法一分、戒一分、善根一分、诸护一分、加行一分、身轻安一分、无逼乐一分、修得天眼天耳诸境界一分、自在一分、解脱一分、出离一分、身通一分、一切智一分、非一切智一分，制入无想定灭心定涅槃至得，修得诸法老伴类至得。有余师说：相离一分、无失一分、定聚一分，名相出离弃舍涅槃至得。如此等名修习类法，所余皆名自性法。若人解自性法及修习类法，此人于律则明了，不看他面。 现代汉语译本：获得四种圆满功德的方法是通过广大的羯磨（Karma，业）来实现的。比丘尼（Bhikkhuni，佛教女出家人）有三种圆满功德：第一种是通过善来的比丘尼获得，第二种是通过派遣使者获得，第三种是通过广大的羯磨获得。独觉（Paccekabuddha，辟支佛）通过有限的功德可以达到目标，而诸佛世尊（Buddha，觉者）通过无量的功德波罗蜜（Pāramitā，到彼岸）才能达到目标，总共有九种圆满功德。 偈语说：‘善于理解五种不真实的言语。’ 解释：由于境界和故意的差别，不真实的言语有五种：第一种能产生波罗夷（Pārājika，断头罪）罪，第二种能产生僧伽胝施沙（Saṃghādisesa，僧残罪）罪，第三种能产生偷兰遮耶（Thullaccaya，粗罪）罪，第四种能产生波罗逸尼柯（Pācittiya，单堕罪）罪，第五种能产生独柯多（Dukkaṭa，恶作罪）罪。这五种罪应该依照戒律来判断它们的自性。 偈语说：‘了解法的自性，修习法的种类。’ 解释：法有两种：一种是自性法，一种是修习类法。自性法是指那些并非通过加行（effort，努力）所产生的法，并且不能从其自身界限中脱离出来，因此一切禅定都是欲界法；色界和无色界（Arūpaloka，无色界）的法如果不能从其自身界限中脱离出来，也是自性法。修习类法是指在色界和无色界的禅定中，并非所贪著的味道。或者在无漏法中，心与心相应的诸法，在禅定之道、五神通中，名想相想。世第一法有觉悟的心，与此心相应的法。是所余相应法的一部分、戒律的一部分、善根的一部分、各种守护的一部分、加行的一部分、身轻安的一部分、无逼迫快乐的一部分、通过修行获得的天眼天耳等各种境界的一部分、自在的一部分、解脱的一部分、出离的一部分、身通的一部分、一切智的一部分、非一切智的一部分，制入无想定、灭尽定、涅槃至得，修得诸法老伴类至得。有其他论师说：相离的一部分、无失的一部分、定聚的一部分，名为相出离、弃舍、涅槃至得。像这些都叫做修习类法，其余的都叫做自性法。如果有人了解自性法和修习类法，那么这个人对于戒律就明了，不需要看别人的脸色行事。
English
English version: One obtains four kinds of perfect virtues through extensive Karma (action). Bhikkhunis (Buddhist nuns) have three kinds of perfect virtues: first, obtained through a Bhikkhuni who has come well; second, obtained through sending a messenger; and third, obtained through extensive Karma. A Paccekabuddha (Solitary Buddha) attains his goal through limited merit, while all Buddhas (Enlightened Ones), the World Honored Ones, attain their goal through immeasurable merit and Pāramitā (perfections), totaling nine kinds of perfect virtues. The verse says: 'Well understands the five kinds of untrue speech.' Explanation: Due to differences in object and intention, there are five kinds of untrue speech: first, that which can produce a Pārājika (defeat) offense; second, that which can produce a Saṃghādisesa (formal meeting) offense; third, that which can produce a Thullaccaya (grave) offense; fourth, that which can produce a Pācittiya (expiation) offense; and fifth, that which can produce a Dukkaṭa (wrongdoing) offense. These five should be judged according to the Vinaya (monastic rules) to determine their nature. The verse says: 'Knows the self-nature of dharmas, cultivates the categories.' Explanation: There are two kinds of dharmas (teachings): one is self-nature dharma, and the other is cultivation-category dharma. Self-nature dharma refers to dharmas that are not produced by effort and cannot carry themselves out of their own realm; therefore, all samādhi (concentration) is the dharma of the desire realm; the dharmas of the form realm and the formless realm (Arūpaloka) that cannot carry themselves out of their own realm are also self-nature dharmas. Cultivation-category dharma refers to that which is not a tasted flavor in the samādhi of the form and formless realms. Or, in the undefiled dharmas, the dharmas that are mind and mind-corresponding, in the path of samādhi and the five supernormal powers, are named thought-image-thought. The World's First Dharma has an awakened mind, and the dharmas corresponding to this mind. It is a portion of the remaining corresponding dharmas, a portion of precepts, a portion of roots of goodness, a portion of various protections, a portion of effort, a portion of bodily lightness and ease, a portion of un-oppressed happiness, a portion of the various realms of the heavenly eye and heavenly ear obtained through cultivation, a portion of freedom, a portion of liberation, a portion of detachment, a portion of supernormal powers, a portion of omniscience, a portion of non-omniscience, entering into the non-perception samādhi, cessation samādhi, attaining Nirvana, attaining the category of old companions of all dharmas. Some other teachers say: a portion of separation, a portion of non-loss, a portion of samādhi gathering, are named separation from form, abandonment, attaining Nirvana. Such are called cultivation-category dharmas, and the rest are called self-nature dharmas. If a person understands self-nature dharmas and cultivation-category dharmas, then this person is clear about the Vinaya and does not need to look at the faces of others. -------------------------------------------------------------------------------- 偈曰：能解四种受命缘。
Chinese
释曰：律中说受摄饮食有四种：一、身受非心受。如律文，若比丘申钵，心缘别事受他施饮食，广说如本。二、有心受非身受。如律文，若人送饮食施此比丘，比丘心受，摄以属己，广说如本。三、有身心俱受。若比丘身心平等，欲得所施饮食。行施人至比丘边，度与比丘非所遮。四、非身心受。如律文，若比丘或以脚指、或以手指画地作界相。余人送饮食置界中，此即被受。余一切文句，从广道应知。 偈曰：能成就受五种分。 释曰：有五分能成就受摄饮食：一能受、二能令受、三物、四处所、五至边。此中能受者，具戒比丘住于自性，求得在此处。能令受者，除比丘及与学，余人非人畜生中，随一被教不被教。若有能解此义，谓此物我应施比丘。物者，有五种：一依时量、二依更量、三依七日量、四依一期量、五依大开量。此五摄一切物皆尽。处所者，地及水。至边者，有三种：一至身边、二至物边、三至器边。如制受食戒中广说应知。 偈曰：作残食法有十种，各各能解行彼方。 释曰：律中说残食有十种：一病人残、二非病人残、三等分残、四非等分残、五加行所作、六非加行所作、七遮食人所作、八非遮食人所作、九自所作、十使比丘所作。 现代汉语译本 偈语说：能够理解四种接受供养的因缘。 解释说：律藏中说接受和摄取饮食有四种情况：第一种，身体接受而非内心接受。如律文所说，如果比丘伸出钵，内心想着别的事情而接受他人的施舍饮食，详细的解释如律本所说。第二种，内心接受而非身体接受。如律文所说，如果有人送饮食来施舍给这位比丘，比丘内心接受，将它摄取为自己的，详细的解释如律本所说。第三种，身体和内心都接受。如果比丘身心平静，想要得到所施舍的饮食。行施舍的人来到比丘身边，递给比丘没有被禁止的食物。第四种，身体和内心都不接受。如律文所说，如果比丘或者用脚趾、或者用手指在地上画出界限。其他人送饮食放置在界限之中，这就被认为是接受了。其余一切文句，都应该从广义的角度去理解。 偈语说：能够成就接受的五种要素。 解释说：有五种要素能够成就接受和摄取饮食：一、能接受者，二、能令接受者，三、物品，四、处所，五、到达边缘。这里能接受者，是指具足戒律的比丘安住在自己的本性中，寻求在此处获得供养。能令接受者，除了比丘和沙弥，其余的人、非人、畜生中，无论是否被教导。如果有人能够理解这个道理，认为这个物品我应该施舍给比丘。物品，有五种：一、依据时量（Yī shí liàng），二、依据更量（Gēng liàng），三、依据七日量（Qī rì liàng），四、依据一期量（Yī yī liàng），五、依据大开量（Dà kāi liàng）。这五种涵盖了一切物品。处所，指陆地和水。到达边缘，有三种：一、到达身体边缘，二、到达物品边缘，三、到达器皿边缘。如在制定的受食戒中详细说明，应该了解。 偈语说：制作残食的方法有十种，各自能够理解并按照那些方法实行。 解释说：律藏中说残食有十种：一、病人剩下的，二、非病人剩下的，三、等分剩下的，四、非等分剩下的，五、通过加行所作的，六、非通过加行所作的，七、被禁止食物的人所作的，八、非被禁止食物的人所作的，九、自己所作的，十、使比丘所作的。