English
In the Ornament of the Sugata it says, "Protect from all the various destructions and assemblies of destruction, and from the vehicles, and from the many sufferings of the bad migrations that have gone without means, and from all the births, deaths, afflictions, and actions." Therefore, as a permanent rule, one should abandon the ten non-virtuous actions, and it is easy to understand how to accomplish the ten virtuous actions, which are the opposite of those, as much as possible. However, I will explain a little about this below when discussing how to take the path. That is, killing is not killing a person; taking what is not given is stealing, which must include all four karshapanas; lying is telling lies about superior human qualities; and unchaste conduct is sexual misconduct, which includes the four types. If one transgresses these, one should take them up again, since confession precedes this. If one transgresses the minor precepts of refuge, or commits one of the four slightly minor transgressions, such as killing a non-human, one should confess to someone who has not committed a similar offense. The other six non-virtuous actions are consistent with those that have been taken, so one must restrain oneself. The four root vows are no different from being combined with any of the three poisons. Killing is perfected by hatred, so harsh words, harmful thoughts, and taking what is not given are consistent with it. Wrong desire is perfected by attachment, so covetousness is consistent with it. Lying is perfected by any of the three poisons, so divisive speech and idle chatter are consistent with it. Since these and refuge require correct view, one must definitely restrain the wrong views that are consistent with them. Therefore, those who are afraid of guarding the many bases of training and do not take vows are generally said to be lay practitioners who uphold the four root vows in order to enter the path, but in reality, one must guard all ten non-virtuous actions, which implicitly indicates that one must practice the ten virtuous actions that are the opposite of those. Here, the reason for considering this to be one's own permanent rule is that it is the root of entering the Buddhist tenets, so it is considered as such. These are also represented by the offering of refuge vows mentioned above, and one relinquishes them when the training has been offered, or when one dies, or when one becomes a eunuch, or when one's roots of virtue are severed by wrong view, or when the coarse vows of the four root vows are completely finished. Except for the two cases of death and becoming a eunuch, one must confess and guard against the others, and then take them up again, because it is said in the sutra, "One should take the vows again, from such a person." Therefore, if a transgression occurs, in order to purify karmic obscurations, one should recite the Sutra of the Three Heaps and the Noble Six Doors.
Chinese
必须在白天和夜晚的六个时段念诵此陀罗尼。根本是：应尽可能守护和接受根本和分支，时间可以是初八、十五、三十，或者任何一个都可以。如果根本戒损坏，则需要重新开始。如果分支戒损坏，则可以通过忏悔来净化。四种思维，即预备、正行、后行和意乐，如果后行不完整，则被称为过失或轻罪。如是说。在此之上，应尽力进行闻、思、修三者以及布施等。在八支斋戒的学处中，对于那些无法远离低劣者所贪求之物和恶行的人，据说将这两种远离结合在一起是为了他们的利益。因为他们接近阿罗汉。为了终身持守的誓言和永久的戒律，必须承诺放弃八支应舍弃之物。八支是：放弃四根本戒是四支戒律；放弃饮酒是谨慎的一支；高广大床合并为一支；歌舞等和花鬘等合并为一支；下午的食物，这三者是苦行的一支，总共是八支。正如班禅的《三律仪决定》中所说：放弃四根本戒是四支戒律，放弃饮酒是谨慎的一支，高广大床，歌舞花鬘等和下午的食物这三者是苦行的一支，是斋戒的誓言。总而言之，作为放弃伤害他人的支分，是杀生和不予取；作为放弃伤害自己和他人的支分，是邪淫；作为恢复已失坏的支分，是妄语；作为不迷惑心识的支分，是饮酒；作为不失坏、忆念和正知的支分，是歌舞等花鬘等、高广大床和非时食。对于沙弥来说，歌舞等和花鬘等是分开的，但在这里合并的原因是，对于出家人来说，嬉戏、装饰和积蓄是不如法的，所以分开。如果违犯，则需要忏悔两种罪过。积蓄的根本是接受金银，所以也应该放弃。对于在家居士来说，情况并非如此，所以不禁止接受金银，即使违犯了歌舞等，也只需忏悔一种罪过即可，这就是这样做的原因。如果想放弃接受金银，那就放弃吧。
English
The dharani must be recited six times during the day and night. The root is: The root and branches should be protected and accepted as much as possible, and the time can be the eighth, fifteenth, or thirtieth day of the month, or any one of them. If the root vow is broken, it must be started from the beginning. If the branch vow is broken, it can be purified by confession. Among the four thoughts, namely preparation, actual practice, subsequent action, and intention, if the subsequent action is incomplete, it is called a fault or minor offense. As it is said. On top of that, one should strive as much as possible with the three practices of hearing, thinking, and meditating, as well as giving, etc. In the precepts of the eight-branch fasting, it is said that for those who cannot abstain from what is desired by inferior people and from misconduct, combining these two abstentions is for their benefit. Because they are close to the Arhat. In order to be close to the vows and permanent precepts of life, one must promise to abandon the eight branches to be abandoned. The eight branches are: abandoning the four root vows is the four branches of morality; abandoning alcohol is the branch of mindfulness; high and large beds are combined into one; singing and dancing, etc., and garlands, etc., are combined into one; afternoon food, these three are the branch of asceticism, and there are eight in total. As Panchen's "Determination of the Three Vows" says: Abandoning the four root vows is the four branches of morality, abandoning alcohol is the branch of mindfulness, high and large beds, singing and dancing, garlands, etc., and afternoon food, these three are the branch of asceticism, which is the vow of fasting. In short, as a branch of abandoning harm to others, it is killing and stealing; as a branch of abandoning harm to both oneself and others, it is sexual misconduct; as a branch of restoring what has been lost, it is lying; as a branch of not confusing the mind, it is drinking alcohol; as a branch of not losing, remembering, and being aware, it is singing and dancing, etc., garlands, etc., high and large beds, and untimely food. For a novice monk, singing and dancing, etc., and garlands, etc., are separate, but the reason for combining them here is that for a renunciate, playing, decorating, and accumulating are not in accordance with the Dharma, so they are separated. If violated, two transgressions must be confessed. The root of accumulation is accepting gold and silver, so that should also be abandoned. For a householder, it is not like that, so accepting gold and silver is not prohibited, and even if singing and dancing, etc., are violated, it is enough to confess one transgression, that is the reason for doing so. If you want to abandon accepting gold and silver, then abandon it.
Chinese
在上面讲述戒律时，必须这样承认。根本中说：“或者十支斋戒中有高座和接受金银。”因此，然而，被称为十支斋戒的并不广为人知。高座是苦行的分支，因为拥有高大的床铺，所以不需要单独列出。放弃接受金银实际上也只是苦行的分支，这样说来，似乎与沙弥戒有重复的过失。根本的词句似乎是由于不懂律藏的人混杂造成的过失。八支斋戒的争议较少，而且显得更好，所以应该这样做。那些受持的方法如上所述，要清楚地了解，不要混淆。像这样受持的仪轨，虽然与普遍的词句不一致，但因为是古译噶玛派的自宗，所以具有加持，因此很好。再次在三个吉祥日受戒时，如果出现这样的仪轨就最好。否则，在声闻的仪轨中出现的大乘布萨，或者像通常一样受持也没有矛盾。从皈依到放弃杀生，受持一种行为的居士等，如果想要受持其中任何一种，通过改变仪轨就可以完成。一般来说，承诺在三个吉祥日守护斋戒，因此终身必须在三个吉祥日受持，但即使只在其中任何一个吉祥日受持也没有矛盾。根本中说：“根本和分支都可以尽力守护和受持，时间也可以是初八、十五、三十或者其中任何一个。”因此，总之，对于暂时和长远的取舍，都必须努力做好。以无过失的戒律，具备完全清净的戒律，以没有傲慢之心的戒律，愿圆满戒律波罗蜜多！这样对所要成就的事业撒花。顺便说一下，消除争论：在《胜分》中说：“初八、十五、三十日，如果不对诸神进行不同的观修，就说不想守护斋戒。这也暂时需要考察。按照自宗，初八的本尊是无量光佛，十五的本尊是释迦牟尼佛，三十的本尊是药师佛，如果认为这是以前的做法，那就不是了。全知索南僧格说：
English
When explaining the precepts above, one must acknowledge it as such. The root text states, "Or, in the ten branches, there are high seats and the acceptance of gold and silver." Therefore, however, the so-called ten-branch retreat is not widely known. A high seat is a branch of asceticism, and because it possesses a large and high bed, it is not necessary to list it separately. Abandoning the acceptance of gold and silver is also, in essence, a branch of asceticism, and it seems that it has the fault of repetition with the novice vows. The wording of the root text seems to be a fault of mixing and adulteration by someone who does not understand the Vinaya. The eight-branch retreat has fewer disputes and appears better, so it should be done that way. The method of taking those is as explained above, and one must understand them clearly without mixing them up. This ritual of taking them, although it does not agree with the common wording, is good because it is the self-tradition of the Early Translation Kama and is endowed with blessings. Again, when taking vows on the three auspicious days, it would be best if this kind of ritual occurred. Otherwise, there is no contradiction in the Mahayana Uposatha that occurs in the Hearer's ritual, or in taking it as usual. From taking refuge to abandoning killing, a layperson who practices one of these, etc., if they want to take any one of them, it can be accomplished by changing the ritual. In general, having promised to keep the retreat on the three auspicious days, one must definitely take it on the three auspicious days for as long as one lives, but there is no contradiction even if one only takes it on any one of those three in particular. The root text states, "Both the root and branches can be kept and taken as much as possible, and the time can be the eighth, fifteenth, thirtieth, or any one of them." Therefore, in short, one must strive to do well in all the immediate and long-term acceptances and rejections. With faultless discipline of the law, possessing completely pure discipline, with discipline without arrogance, may the perfection of discipline be fulfilled! Thus, scatter flowers on the object to be accomplished. Incidentally, eliminating disputes: In the "Excellent Division" it says: "On the eighth, fifteenth, and thirtieth days, if one does not meditate on different deities, they say they do not want to keep the retreat. This also needs to be examined for a while. According to our own tradition, the deity of the eighth day is Amitabha, the deity of the fifteenth day is Shakyamuni, and the deity of the thirtieth day is Medicine Buddha. If you think this is what was done before, it is not. All-Knowing Sonam Senge said:
Chinese
其先前方面被认为是噶当派的行持之处。而自宗的观点是，正如其中所说：“然而行持密咒之法时，观修本尊功德大。从大乘中产生的，别解脱戒谛听。”因此，在初十、十五、初八这三个佛陀加持的节日里，在守护斋戒的基础上，按照密咒的方式观修这三尊本尊并念诵，或者做其他任何观修念诵，都说功德很大，因此是大乘别解脱的宗派，这是没有争议的。然而，在三个吉祥日里，即使守护斋戒而不观修本尊也可以，因为在这三个吉祥日里，凭借三尊佛陀的愿力，就能产生利益，这是自宗清净无垢的论典中才有的说法。在初十守护斋戒，凭借释迦牟尼佛的愿力，能从饥荒的劫难中解脱；在十五守护斋戒，凭借无量光佛的愿力，能从兵器的劫难中解脱；在初八守护斋戒，凭借药师佛的愿力，能从恶梦、不确定、怀疑、犹豫、疾病的劫难中解脱。因此，仅仅守护斋戒就能产生利益，并没有说不进行观修念诵斋戒就会破损。在《分别》中说：“因此，即使不观修本尊，斋戒也不会破损。”这与上述说法相符。对此，班禅金颜色的释迦胜贤问道：“如果是密咒方式的斋戒，观修本尊是最好的，那么这尊本尊是观想在自己面前还是自己体内呢？如果是自生本尊，那么事部中没有自生本尊，这是为什么呢？如果是观想在面前的本尊，那么在没有生起尊胜佛母等本尊之前，为什么要先受持布萨的戒律呢？”对此，全知果波然绛巴·索南僧格回答说：“虽然已经用不理解经论的观点、问题无穷无尽、对两边进行指责不合理这三点驳斥了辩论，但像帽子盖在鞋子上一样，这里也可能会出现同样的辩论，因此想要辩论的人请看问答总集《遣除错谬》。班禅金颜色的释迦胜贤似乎是精通量论的智者，但却像一个进入密咒道的老学究。