English
English version Verse: Able to understand the four conditions for receiving offerings. Explanation: The Vinaya (Law) states that there are four ways of receiving and taking food: First, the body receives but the mind does not. As the Vinaya text says, if a Bhiksu (Buddhist monk) extends his bowl, but his mind is thinking of other things while receiving food offered by others, the detailed explanation is as in the original text. Second, the mind receives but the body does not. As the Vinaya text says, if someone sends food to offer to this Bhiksu, and the Bhiksu accepts it in his mind, taking it as his own, the detailed explanation is as in the original text. Third, both body and mind receive. If the Bhiksu is calm in body and mind, wanting to receive the offered food. The person making the offering comes to the Bhiksu's side, handing the Bhiksu food that is not prohibited. Fourth, neither body nor mind receives. As the Vinaya text says, if a Bhiksu uses his toe or finger to draw a boundary on the ground. Others send food and place it within the boundary, this is considered not received. All other sentences should be understood in a broad sense. Verse: Able to accomplish the five factors of receiving. Explanation: There are five factors that can accomplish the receiving and taking of food: First, the receiver; second, the one who causes the receiving; third, the object; fourth, the place; fifth, reaching the edge. Here, the receiver refers to a Bhiksu who is fully ordained and abides in his own nature, seeking to obtain offerings in this place. The one who causes the receiving, excluding Bhiksus and Sramaneras (novice monks), can be any person, non-human being, or animal, whether instructed or not. If someone can understand this principle, thinking that this object should be offered to the Bhiksu. The objects are of five kinds: first, according to the time measure (Yī shí liàng); second, according to the change measure (Gēng liàng); third, according to the seven-day measure (Qī rì liàng); fourth, according to the term measure (Yī yī liàng); fifth, according to the great opening measure (Dà kāi liàng). These five encompass all objects. The place refers to land and water. Reaching the edge has three aspects: first, reaching the edge of the body; second, reaching the edge of the object; third, reaching the edge of the container. As detailed in the established precepts on eating, it should be understood. Verse: There are ten ways of making leftover food, each able to understand and practice those methods. Explanation: The Vinaya states that there are ten kinds of leftover food: First, leftovers from a sick person; second, leftovers from a non-sick person; third, equally divided leftovers; fourth, unequally divided leftovers; fifth, made through effort; sixth, not made through effort; seventh, made by someone prohibited from eating; eighth, made by someone not prohibited from eating; ninth, made by oneself; tenth, made by instructing a Bhiksu. --------------------------------------------------------------------------------
Chinese
此义如广说当应知。若人能解此义，此人于律则明了。 偈曰：能解七种失受因。 释曰：佛法中物有二种，谓净、不净。失受摄因缘有七种：一决意弃舍、二他逼夺、三所变异、四度异性、五舍戒、六舍命、七正法灭没。决意弃舍者，若人不用此物，决意弃舍与他。他逼夺者，若异自同类人，为属己故逼夺。变异者，用圣通慧，变异别物令成别物。度异性者，转男成女。舍戒者，此物先是比丘受，后舍比丘戒，犹摄属己，此物失本受。舍命者，约一切退失故说失受，由一切灭失故受亦失。正法灭没者，是时中若无一人生在剡浮洲中入人道摄，或具戒或不具戒，无量寿命及转易有生，圣人无复一在，此时正法已灭没。由此七因缘，一切受摄皆谢。 偈曰：及三触动未受食。 释曰：若堪食物未受触动有三种：一或举、二或下、三或转。此触动须观此人决意用，方可分别。 偈曰：了别五种非成食。 释曰：非成食有五种：一有因缘受四月请食、二家边请不具足食、三教化得食、四常食、五怜愍食。此食不碍次第传食。 偈曰：及四摩失有五种。 释曰：别住有十七种：一长圆别住、二四角别住、三水波别住、四山别住、五岩别住、六半月别住、七自性别住、八围轮 现代汉语译本： 此义如果广泛解说，应当可以知晓。如果有人能够理解这个意义，这个人对于戒律就明了。 偈语说：‘能够理解七种失去受（saṃgraha，摄）的原因。’ 解释说：佛法中的事物有两种，即清净的和不清净的。失去受（saṃgraha，摄）的因缘有七种：一、决意舍弃；二、他人逼迫夺取；三、所变异；四、度异性；五、舍戒；六、舍命；七、正法灭没。决意舍弃是指，如果有人不用此物，决意舍弃给予他人。他人逼迫夺取是指，如果不同于自己同类的人，为了归属自己而逼迫夺取。变异是指，用圣通慧，变异别的物体使之成为别的物体。度异性是指，转变男子成为女子。舍戒是指，此物先前是比丘（bhikṣu）所受用，后来舍弃比丘戒，仍然归属于自己，此物失去原本的受（saṃgraha，摄）。舍命是指，就一切退失的缘故说失去受（saṃgraha，摄），由于一切灭失的缘故，受（saṃgraha，摄）也失去。正法灭没是指，在这个时候，如果没有一个人生活在剡浮洲（Jambudvīpa）中，纳入人道之中，或者具戒或者不具戒，无量寿命以及转变易有生，圣人没有一个存在，这个时候正法已经灭没。由于这七种因缘，一切受（saṃgraha，摄）都消谢。 偈语说：‘以及三种触动未受食。’ 解释说：如果堪能食用的食物，在未受食之前被触动，有三种情况：一、或者举起；二、或者放下；三、或者转动。这种触动需要观察这个人决意使用，才可以分别。 偈语说：‘了别五种非成食。’ 解释说：非成食有五种：一、有因缘受四个月的请食；二、家边请的不具足食；三、教化得食；四、常食；五、怜悯食。这种食物不妨碍次第传食。 偈语说：‘以及四摩失有五种。’ 解释说：别住有十七种：一、长圆别住；二、四角别住；三、水波别住；四、山别住；五、岩别住；六、半月别住；七、自性别住；八、围轮
English
English version: This meaning, if explained extensively, should be understood. If someone can understand this meaning, then this person is clear about the Vinaya (rules of discipline). The verse says: 'Able to understand the seven causes of losing saṃgraha (acceptance/possession).' Explanation: In the Buddha-dharma (Buddha's teachings), things are of two kinds: pure and impure. There are seven causes for losing saṃgraha (acceptance/possession): 1. Intentional abandonment; 2. Coercive seizure by others; 3. Transformation; 4. Change of gender; 5. Abandonment of precepts; 6. Abandonment of life; 7. Destruction of the True Dharma. Intentional abandonment means that if a person does not use this thing and intentionally abandons it to others. Coercive seizure by others means that if someone not of the same kind as oneself coercively seizes it for their own possession. Transformation means using holy supernatural power to transform one thing into another. Change of gender means transforming a man into a woman. Abandonment of precepts means that if this thing was previously accepted by a bhikṣu (monk), and later the bhikṣu (monk) abandons the monastic precepts, it still belongs to oneself, but this thing loses its original saṃgraha (acceptance/possession). Abandonment of life means that losing saṃgraha (acceptance/possession) is spoken of in terms of all loss, because with the destruction of everything, saṃgraha (acceptance/possession) is also lost. Destruction of the True Dharma means that at that time, if there is not a single person living in Jambudvīpa (continent), included in the human realm, whether observing the precepts or not, with immeasurable lifespan and the possibility of changing existence, and not a single sage exists, then the True Dharma has already been destroyed. Due to these seven causes, all saṃgraha (acceptance/possession) ceases. The verse says: 'And three movements of food not yet accepted.' Explanation: If food that is suitable for eating is moved before being accepted, there are three situations: 1. Lifting up; 2. Putting down; 3. Turning around. This movement needs to be observed to see if the person intends to use it, so that it can be distinguished. The verse says: 'Distinguishing five kinds of non-established food.' Explanation: There are five kinds of non-established food: 1. Receiving an invitation for four months due to circumstances; 2. Incomplete food invited from near the house; 3. Food obtained through teaching; 4. Regular food; 5. Food given out of compassion. This food does not hinder the sequential distribution of food. The verse says: 'And five kinds of loss of four.' Explanation: There are seventeen kinds of separate dwelling: 1. Long round separate dwelling; 2. Four-corner separate dwelling; 3. Water wave separate dwelling; 4. Mountain separate dwelling; 5. Rock separate dwelling; 6. Half-moon separate dwelling; 7. Self-nature separate dwelling; 8. Enclosing wheel --------------------------------------------------------------------------------
Chinese
别住、九一门别住、十方土别住、十一四厢别住、十二二绳别住、十三比丘尼别住、十四优婆塞别住、十五篱墙别住、十六满圆别住、十七癫狂别住。此中有五种过失：一破国土、二破僧伽蓝摩、三别住相接为一相、四别住半过本别住、五以别住围绕别住。于制布萨相应灭中广说应知。若人能解此义，此人于律则明了。 偈曰：七日有难随意行，善解三种九品类。 释曰：若人受夏月安居行出界外，于此人有九种分别。九种者：一、有事先成七日因缘，后更成七日因缘。二、有事先成七日因缘，后成有难因缘。三、有事先成七日因缘，后成随意因缘。四、有事先成有难因缘，后更成有难因缘。五、有事先成有难因缘，后成七日因缘。六、有事先成有难因缘，后成随意因缘。七、有事先成随意因缘，后更成随意因缘。八、有事先成随意因缘，后成七日因缘。九、有事先成随意因缘，后成有难因缘。 偈曰：解五能成夏住因。 释曰：由五种因缘，夏月安居得成。五种因缘者：一若处所有覆、二若夏初十六日、三若东方已赤、四若人在别住中起安居心、五若此有覆中无五种过失，夏月安居则成。 偈曰：及解夏住八种难。 释曰：若人已受夏月安居，有八难因缘，令弃舍安居而不犯 现代汉语译本： 别住（单独居住）、九一门别住、十方土别住、十一四厢别住、十二二绳别住、十三比丘尼别住（尼姑单独居住）、十四优婆塞别住（在家男居士单独居住）、十五篱墙别住、十六满圆别住、十七癫狂别住。此中有五种过失：一、破坏国土，二、破坏僧伽蓝摩（寺院），三、别住相接成为一个整体，四、别住一半超过原本的别住范围，五、以别住围绕别住。关于制定布萨（斋戒）相应的灭罪方法，应在广说中了解。如果有人能够理解这些含义，那么这个人对于戒律就非常明了。 偈语说：七日有难随意行，善解三种九品类。 解释：如果有人在夏季安居期间，为了某种原因离开安居地界，对于这个人有九种情况需要分别。这九种情况是：一、先成就七日因缘，之后又成就七日因缘。二、先成就七日因缘，之后成就遇到困难的因缘。三、先成就七日因缘，之后成就随意的因缘。四、先成就遇到困难的因缘，之后又成就遇到困难的因缘。五、先成就遇到困难的因缘，之后成就七日因缘。六、先成就遇到困难的因缘，之后成就随意的因缘。七、先成就随意的因缘，之后又成就随意的因缘。八、先成就随意的因缘，之后成就七日因缘。九、先成就随意的因缘，之后成就遇到困难的因缘。 偈语说：解五能成夏住因。 解释：通过五种因缘，夏季安居可以成立。这五种因缘是：一、如果处所有遮盖，二、如果在夏季开始后的十六日内，三、如果东方已经发亮，四、如果有人在别住中生起安居的心，五、如果这个有遮盖的地方没有五种过失，那么夏季安居就可以成立。 偈语说：及解夏住八种难。 解释：如果有人已经接受了夏季安居，但有八种困难的因缘，可以让他放弃安居而不算犯戒。
English
English version: Separate dwelling, separate dwelling at the Nine-One Gate, separate dwelling on the Ten Directions' Land, separate dwelling in the Eleven Four-Sided Enclosures, separate dwelling with the Twelve Two-Rope Boundaries, separate dwelling for Bhikkhunis (nuns' separate dwelling), separate dwelling for Upasakas (lay male devotees' separate dwelling), separate dwelling with fences and walls, separate dwelling in a complete circle, separate dwelling for the insane. There are five faults in this: 1. Destroying the country, 2. Destroying the Sangharama (monastery), 3. Connecting separate dwellings to become one, 4. Half of the separate dwelling exceeds the original separate dwelling, 5. Surrounding a separate dwelling with a separate dwelling. It should be known that the corresponding eradication of offenses in the establishment of Posadha (fasting) is extensively discussed. If a person can understand these meanings, then this person will be very clear about the precepts. The verse says: 'In seven days, one may act at will if there is difficulty, understanding well the three kinds of nine categories.' Explanation: If a person, during the summer retreat, goes outside the boundary for some reason, there are nine situations to be distinguished for this person. These nine situations are: 1. First, the condition of seven days is fulfilled, and then the condition of seven days is fulfilled again. 2. First, the condition of seven days is fulfilled, and then the condition of encountering difficulties is fulfilled. 3. First, the condition of seven days is fulfilled, and then the condition of acting at will is fulfilled. 4. First, the condition of encountering difficulties is fulfilled, and then the condition of encountering difficulties is fulfilled again. 5. First, the condition of encountering difficulties is fulfilled, and then the condition of seven days is fulfilled. 6. First, the condition of encountering difficulties is fulfilled, and then the condition of acting at will is fulfilled. 7. First, the condition of acting at will is fulfilled, and then the condition of acting at will is fulfilled again. 8. First, the condition of acting at will is fulfilled, and then the condition of seven days is fulfilled. 9. First, the condition of acting at will is fulfilled, and then the condition of encountering difficulties is fulfilled. The verse says: 'Understanding the five causes that can accomplish the summer dwelling.' Explanation: Through five causes, the summer retreat can be established. These five causes are: 1. If the place has a covering, 2. If it is within sixteen days after the beginning of summer, 3. If the east has already brightened, 4. If a person arises the mind of retreat in a separate dwelling, 5. If this covered place does not have the five faults, then the summer retreat can be established. The verse says: 'And understanding the eight difficulties of the summer dwelling.' Explanation: If a person has already accepted the summer retreat, but there are eight difficult conditions, he can abandon the retreat without violating the precepts. --------------------------------------------------------------------------------