Chinese
罪：一王难、二贼难、三人难、四非人难、五胸行难、六火难、七水难、八梵行难。此义于制夏住戒中广说应知。 偈曰：于白四等五羯磨，了别功德及过失。 释曰：律中说一切羯磨唯有五种：一单白羯磨、二中间羯磨、三白二羯磨、四白四羯磨、五所作相貌羯磨。此中若但一白不说羯磨言，名单白羯磨。若白一分、羯磨一分，名中间羯磨。若一白说、一羯磨言，名白二羯磨。若一白说、三羯磨言，名白四羯磨，此事必定应作。如此量时中决事及时，名所作相貌羯磨。此中白二、白四二羯磨，四部等比丘众必定应作，余人不得作。所余羯磨，僧及三人等若作亦得成。此五羯磨有五种过失：一羯磨过失、二众过失、三人过失、四作者过失、五别住过失。翻此五成五德。此义于制羯磨相应戒中广说应知。 偈曰：于遮四种学处中，善解佛意为立戒。 释曰：律中说遮有四种：一永遮。如四波罗夷。所余诸戒，若一向无开者，彼亦是永遮。二、遮所对治。如律文，比丘！我听诸比丘受如法怜愍。如法者，不犯戒、净命、正行正见。所余同此类，许、遮当应知。三遮同分。如律文，房舍者何相？若此处行四威仪中随一得成，于余处由行四威仪等故成。或树空或山岩或石荫等，彼亦如行房舍所摄。四 现代汉语译本：罪有八种：一是王难（国王的灾难），二是贼难（盗贼的灾难），三是人难（人的灾难），四是非人难（非人的灾难），五是胸行难（匍匐爬行的灾难），六是火难（火灾的灾难），七是水难（水灾的灾难），八是梵行难（修行上的灾难）。这些含义在制定夏安居戒律中有详细说明，应该了解。 偈语说：对于单白羯磨、中间羯磨、白二羯磨、白四羯磨这五种羯磨，要清楚地了解它们的功德和过失。 解释说：律中说一切羯磨只有五种：一是单白羯磨，二是中间羯磨，三是白二羯磨，四是白四羯磨，五是所作相貌羯磨。其中，如果只有一次宣告而没有羯磨的言语，就叫做单白羯磨。如果宣告一部分，羯磨一部分，就叫做中间羯磨。如果一次宣告，一次羯磨言语，就叫做白二羯磨。如果一次宣告，三次羯磨言语，就叫做白四羯磨，这件事必定应该做。像这样衡量时间，决定事情及时，叫做所作相貌羯磨。这其中，白二羯磨、白四羯磨这两种羯磨，四部（比丘、比丘尼、沙弥、沙弥尼）等比丘众必定应该做，其他人不得做。其余的羯磨，僧团以及三人等如果做也可以成就。这五种羯磨有五种过失：一是羯磨过失，二是众过失，三是人过失，四是作者过失，五是别住过失。反过来，避免这五种过失就成就五种功德。这些含义在制定羯磨相应的戒律中有详细说明，应该了解。 偈语说：对于遮止的四种学处，要善于理解佛陀的意图来设立戒律。 解释说：律中说遮止有四种：一是永遮。如四波罗夷（断头罪）。其余的戒律，如果一向没有开许的情况，那也是永遮。二是遮止所对治。如律文说：‘比丘们！我允许诸比丘接受如法的怜悯。’如法的意思是，不犯戒、清净的活命、正当的行为和正见。其余与此类似的，允许和遮止应当知道。三是遮止同分。如律文说：‘房舍是什么样的？’如果在这里行走坐卧四种威仪中任何一种可以成就，在其他地方由于行走坐卧四种威仪等也可以成就。或者树洞或者山岩或者石头阴影等，那些也像行走房舍所摄。四
English
English version: There are eight kinds of dangers: 1. the danger from the king (Wang Nan), 2. the danger from thieves (Zei Nan), 3. the danger from humans (Ren Nan), 4. the danger from non-humans (Fei Ren Nan), 5. the danger of crawling on the chest (Xiong Xing Nan), 6. the danger from fire (Huo Nan), 7. the danger from water (Shui Nan), 8. the danger to pure conduct (Fan Xing Nan). The meaning of these is explained in detail in the precepts for establishing the summer retreat, and should be understood. The verse says: Regarding the five karmas such as simple announcement karma, etc., clearly distinguish their merits and faults. The explanation says: The Vinaya states that there are only five kinds of karmas: 1. simple announcement karma (Dan Bai Karma), 2. intermediate karma (Zhong Jian Karma), 3. announcement-second karma (Bai Er Karma), 4. announcement-fourth karma (Bai Si Karma), 5. karma of the appearance of the action (Suo Zuo Xiang Mao Karma). Among these, if there is only one announcement without the words of karma, it is called simple announcement karma. If there is a part of announcement and a part of karma, it is called intermediate karma. If there is one announcement and one karma word, it is called announcement-second karma. If there is one announcement and three karma words, it is called announcement-fourth karma, and this matter must be done. Measuring time in this way, deciding matters in a timely manner, is called karma of the appearance of the action. Among these, the announcement-second karma and announcement-fourth karma, these two karmas, must be done by the four assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas) of the Sangha, and others are not allowed to do them. The remaining karmas, if the Sangha and three people, etc., do them, they can also be accomplished. These five karmas have five faults: 1. fault of the karma, 2. fault of the assembly, 3. fault of the person, 4. fault of the actor, 5. fault of separate dwelling. Reversing these five faults accomplishes five merits. The meaning of these is explained in detail in the precepts corresponding to the establishment of karma, and should be understood. The verse says: Regarding the four kinds of training rules that are prohibited, skillfully understand the Buddha's intention to establish the precepts. The explanation says: The Vinaya states that there are four kinds of prohibitions: 1. permanent prohibition. Such as the four parajikas (Si Bo Luo Yi - expulsion offenses). The remaining precepts, if there is no allowance for opening them, are also permanent prohibitions. 2. prohibition of what is to be treated. As the Vinaya text says: 'Bhikkhus! I allow the bhikkhus to receive lawful compassion.' Lawful means not violating the precepts, pure livelihood, proper conduct, and right view. The remaining similar things, allowance and prohibition should be known. 3. prohibition of the same category. As the Vinaya text says: 'What is the appearance of a dwelling?' If any one of the four postures of walking, standing, sitting, and lying down can be accomplished here, it can also be accomplished in other places due to the four postures of walking, standing, sitting, and lying down, etc. Or a tree hollow, or a mountain cliff, or the shade of a stone, etc., those are also included like walking in a dwelling. 4. --------------------------------------------------------------------------------
Chinese
相似遮。如律中，偈言：于一切正行，于一切相似，是略说毗尼，或说名正行。此义广说如遮品中应知。于此四遮中，能解诸佛制立戒意，此人于律则明了。 偈曰：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。 释曰：律中说钵有三品，谓下、中、上。此中十二半波罗米蒸为饭，置钵中高出如龟背，是第一钵。半波罗减二十米蒸为饭，置钵中高出如龟背，是第二钵。二十五波罗米蒸为饭，置钵中高出如龟背，是第三钵。若略说三钵量如此。三衣量者，依波胝提舍尼数量，衣量广二十指、长三十指，是第一衣。倍此，未及如来所立极衣量，是第二衣。减如来衣九搩手长量、减如来衣六搩手广量，是第三衣。此钵及衣，传摄有二种：一、三传；二、教他知传。受持者，唯钵及三衣。依愿者，八种校具衣，此二处：有罪相应及物相应，广说如前。 偈曰：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。 释曰：于三十中初三：一、过十日衣；二、转车衣；三、待一月衣，是人于中作次第方法，自得畜用。若不用，应舍与僧。若受非亲比丘尼衣，如前作方便，更舍还比丘。比丘尼所浣染打衣，应舍与僧。从非亲乞得衣所送衣直，直主若一人若二人 现代汉语译本：相似遮（Śamatha，止观）。如律中，偈言：‘于一切正行，于一切相似，是略说毗尼（Vinaya，戒律），或说名正行。’此义广说如遮品中应知。于此四遮中，能解诸佛制立戒意，此人于律则明了。 偈曰：‘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。’ 释曰：律中说钵有三品，谓下、中、上。此中十二半波罗米（Pāramī，波罗蜜）蒸为饭，置钵中高出如龟背，是第一钵。半波罗减二十米蒸为饭，置钵中高出如龟背，是第二钵。二十五波罗米蒸为饭，置钵中高出如龟背，是第三钵。若略说三钵量如此。三衣量者，依波胝提舍尼（Pāṭideśanī，悔过）数量，衣量广二十指、长三十指，是第一衣。倍此，未及如来所立极衣量，是第二衣。减如来衣九搩手长量、减如来衣六搩手广量，是第三衣。此钵及衣，传摄有二种：一、三传；二、教他知传。受持者，唯钵及三衣。依愿者，八种校具衣，此二处：有罪相应及物相应，广说如前。 偈曰：‘是处方便及物主，财物能成尼萨耆（Nissaggiya，舍堕），如此一切如次第，能解三十所学处。’ 释曰：于三十中初三：一、过十日衣；二、转车衣；三、待一月衣，是人于中作次第方法，自得畜用。若不用，应舍与僧。若受非亲比丘尼（Bhikkhunī，比丘尼）衣，如前作方便，更舍还比丘。比丘尼所浣染打衣，应舍与僧。从非亲乞得衣所送衣直，直主若一人若二人
English
English version: Similarity obscuration (Śamatha). As in the Vinaya (Vinaya, monastic rules), a verse says: 'In all correct conduct, in all that is similar, this is the concise Vinaya, or it is called correct conduct.' The extensive explanation of this meaning should be known from the obscuration section. Among these four obscurations, one who can understand the Buddha's intention in establishing the precepts is clear about the Vinaya. A verse says: 'Well understanding the three measures of bowl and robe, transmission and acceptance, and according to wishes, determining the bowl and robe measures in two places, such as time and offense, with intervening directions.' Explanation: The Vinaya says that there are three grades of bowls, namely lower, middle, and upper. Here, twelve and a half Pāramīs (Pāramī, perfections) of rice are steamed and placed in the bowl, rising like a turtle's back, which is the first bowl. Half a Pāramī minus twenty measures of rice are steamed and placed in the bowl, rising like a turtle's back, which is the second bowl. Twenty-five Pāramīs of rice are steamed and placed in the bowl, rising like a turtle's back, which is the third bowl. If briefly stated, the three bowl measures are like this. As for the three robes, according to the number of Pāṭideśanīs (Pāṭideśanī, confession), the robe measures twenty fingers wide and thirty fingers long, which is the first robe. Doubling this, but not reaching the extreme robe measure established by the Tathāgata (Tathāgata, Buddha), is the second robe. Subtracting nine spans of the hand in length and six spans of the hand in width from the Tathāgata's robe is the third robe. These bowls and robes are transmitted in two ways: one, three transmissions; two, teaching others to know the transmission. Those who receive and hold are only the bowl and the three robes. According to wishes are the eight kinds of supplementary robes. These two places: corresponding to offense and corresponding to object, extensively explained as before. A verse says: 'This place, expedient means, and owner of the object, wealth can cause Nissaggiya (Nissaggiya, forfeiture), thus all in order, one can understand the thirty places of learning.' Explanation: Among the thirty, the first three: one, robe exceeding ten days; two, robe for traveling; three, robe waiting for one month, this person makes sequential methods in them and obtains them for personal use. If not used, it should be given to the Sangha (Sangha, monastic community). If receiving a robe from a non-relative Bhikkhunī (Bhikkhunī, nun), one should make expedient means as before and return it to the Bhikkhu (Bhikkhu, monk). The robe washed, dyed, and beaten by the Bhikkhunī should be given to the Sangha. The value of the robe obtained by begging from a non-relative, the owner of the value, whether one person or two people. --------------------------------------------------------------------------------
Chinese
，应舍还彼。若直主不在、或不肯取，应舍与僧。王衣及王臣衣，应舍与僧。一切俱舍耶部学处所有衣等，应舍与僧。过十日钵有二种用，五补钵如律文，次第应知。织师学处所得衣，应舍与僧。以多衣饷比丘，比丘若欲得应受，一着一披。若过此受此衣，成尼萨耆，应舍还物主。酥等有二种用，若与比丘衣竟，后瞋更夺取，应还与所瞋比丘。回转僧所应得施入己，应舍还大众，夏月浴衣、有难衣，及结夏所离衣，有二种用。如此成就尼萨耆事，及行对治方法，若人解此义，于律则明了。 偈曰：善能了别八尊法。 释曰：尊法有八种：一、一期比丘尼必定从比丘僧求得受具足戒。二、若已得百夏比丘尼，若比丘是日受具足戒已，是比丘尼必应作礼拜恭敬等事。三、随半月半月应往比丘僧处受八尊法教。四、若比丘尼犯随一尊法，于二部僧应行摩捺多法。五、比丘尼不得恶骂毁谤比丘。六、比丘尼不得问难比丘及教比丘学。七、若此住处无比丘，比丘尼不得结夏安居。八、若比丘尼安居竟，以三处请比丘僧说问难，如法受僧正教。如此八尊法，别相通相众名义等，于制八尊法学处中广说应知。 偈曰：解正教相次第方。 释曰：比丘尼教中初，若比丘与五德、戒九德相应，大众和同请此比丘 现代汉语译本：应该归还给原来的主人。如果原来的主人不在，或者不肯接受，应该捐献给僧团。国王的衣服以及国王臣子的衣服，应该捐献给僧团。一切属于俱舍耶部（Kushayaba，佛教部派之一）学处所有的衣服等物品，都应该捐献给僧团。超过十天的钵有两种用途，五种修补钵的方法如律文所述，应当依次了解。织师学处所得的衣服，应该捐献给僧团。用大量的衣服供养比丘，比丘如果想要得到，应该接受，一件穿着，一件披盖。如果超过这个数量接受这些衣服，就构成尼萨耆（Nissaggiya，舍堕），应该归还给物主。酥等物品有两种用途，如果已经把衣服给了比丘，后来生气又夺回来，应该还给被嗔怒的比丘。把僧团应该得到的施舍转为自己所有，应该归还给大众。夏季的浴衣、有难时的衣服，以及结夏安居（Vassa，雨季安居）结束后离开的衣服，有两种用途。像这样成就尼萨耆的事情，以及进行对治的方法，如果有人理解这些意义，对于戒律就明白了。 偈颂说：善于了解八尊重法。 解释说：尊重法有八种：一、比丘尼必须从比丘僧团请求受具足戒（Upasampada，佛教中的高级戒律）。二、如果已经受戒百年的比丘尼，如果比丘是当天受具足戒，这位比丘尼必须向比丘作礼拜恭敬等事。三、每半个月应该到比丘僧团处接受八尊重法的教导。四、如果比丘尼违犯任何一条尊重法，应该在两个僧团（比丘僧团和比丘尼僧团）中进行摩捺多法（Manatta，一种忏悔仪式）。五、比丘尼不得恶语谩骂毁谤比丘。六、比丘尼不得问难比丘以及教比丘学习。七、如果这个住处没有比丘，比丘尼不得结夏安居。八、如果比丘尼安居结束，用三个方面（见、闻、疑）请求比丘僧团说出问难，如法接受僧团的正确教导。像这样八尊重法，个别相、共同相、众多名称意义等，在制定八尊重法学处中详细说明，应当了解。 偈颂说：了解正确教导的相、次第、方法。 解释说：比丘尼教导中，如果比丘具备五种功德、戒律与九种功德相应，大众和合共同请求这位比丘