Chinese
米庞·蒋扬南嘉著，大导师金刚座师尊乔沃·布涅西日所著之《近事戒律仪次第》八颂释。 米庞·蒋扬南嘉著，大导师金刚座师尊乔沃·布涅西日所著之《近事戒律仪次第》八颂释。 嗡 索斯帝！为解说大导师金刚座师尊乔沃·布涅西日所著之《近事戒律仪次第》八颂，分四部分：名称之义、译文之礼敬、正文之义、结尾之义。第一部分：梵语：Upāsaka dge bsnyen gyi sa m+ba sdom pa āṣṭaka brgyad pa。藏语：近事戒律仪八颂。第二部分：顶礼一切佛陀及菩萨。第三部分分四：第一，未得令得之受持方式，及其补充说明：受持之境为持律上师，即善于传授戒律者。一切戒律之门，皈依三宝后。时间为寿命之尽头，即尽形寿，以不乱之意乐，特意作意。断绝杀生，以及直接或间接盗取他人财物，以及行淫，即于非时非处行不净行，以及妄语。断绝能令人迷醉之酒，此五条学处圆满，即是圆满之近事戒律仪，于彼祈请后，承诺皈依学处，如法受持。又以断绝妄语为例，语言之过患有离间语、恶语、绮语等。知晓断绝此等。此处说断绝妄语，乃因妄语尤为可鄙，故以此为主。何故如是说？因如是断绝身之七种不善业，以无贪嗔痴之心，行意之善业。既已具足意之善业，故与善心相违之贪心、害人之心，以及从一切方面深信业果之邪见，亦能断绝。如是则能断绝十不善业及酒，共计十一种。
English
Commentary on the Eight Verses on the Arrangement of Upāsaka Vows Composed by the Great Master Jowo Puṇyaśrī of Vajrāsana by Mipham Jamyang Namgyal. Commentary on the Eight Verses on the Arrangement of Upāsaka Vows Composed by the Great Master Jowo Puṇyaśrī of Vajrāsana by Mipham Jamyang Namgyal. Oṃ svasti! To explain these Eight Verses on the Arrangement of Upāsaka Vows Composed by the Great Master Jowo Puṇyaśrī of Vajrāsana, there are four parts: the meaning of the title, the homage of the translation, the meaning of the text, and the meaning of the conclusion. The first part: In Sanskrit: Upāsaka dge bsnyen gyi sa m+ba sdom pa āṣṭaka brgyad pa. In Tibetan: Eight Verses on the Upāsaka Vows. The second part: Homage to all Buddhas and Bodhisattvas. The third part has four sections: First, the method of receiving vows to obtain what has not been obtained, along with supplementary explanations: The object of receiving vows is a vow-holding master, skilled in bestowing vows. Having taken refuge in the Three Jewels, the gateway to all vows. The time is the end of life, i.e., as long as one lives, with an undistracted mind, deliberately intending. Abstaining from killing, and directly or indirectly stealing the possessions of others, and engaging in sexual misconduct, i.e., engaging in impure conduct at inappropriate times and places, and speaking false words. Abstaining from intoxicating drinks, these five precepts being complete, that is, the complete Upāsaka vows, having requested them, promising to uphold the refuge and precepts, receiving them according to the ritual. Furthermore, by exemplifying abstaining from false speech, the faults of speech include divisive speech, harsh speech, and idle chatter. Knowing to abstain from these. Here, it is said to abstain from false speech because false speech is particularly despicable, therefore it is taken as the main point. Why is it said thus? Because by abstaining from the seven non-virtuous actions of the body, with a mind free from attachment, aversion, and ignorance, one performs virtuous actions of the mind. Having the virtuous actions of the mind, therefore, greed, harmful intent, which are contrary to the virtuous mind, and wrong views, which are disbelief in karma and its effects from all aspects, are also accomplished by implication. Thus, one can abstain from the ten non-virtuous actions and alcohol, totaling eleven.
Chinese
如果有人认为，如果放弃，为何要宣说居士的五支学处呢？这是因为世尊仅仅宣说了五支的戒律。因为（戒律）少，为了让智慧浅薄的人不畏惧学处，而让他们进入戒律中。这也是为了让他们逐渐从其他不善业中解脱出来。第二，为了守护不退失，宣说堕落的根本是：杀死腹中或已出生的生命，偷盗他人的财物，田地价值达到五摩沙迦，以强力或对方同意的方式占有他人的妻子并与之行淫，说妄语，即任何一种情况发生，都是戒律从根本上退失的原因。第三，如果退失了，如何恢复呢？如果发生这种情况，应该重新受戒，应该从之前所说的同类人那里受戒，不能像菩萨戒一样自己受戒。如果发生了除他胜罪之外的其他罪过，知道堕落后，要像忏悔见堕罪的仪轨一样忏悔。忏悔的对象是持戒的智者，对于任何不圆满的支分，都要以意念发誓以后不再犯，并如实地受持。第四，总结守护的方式以及利益：如前所说，从应断除的事物中解脱出来，安住于戒律中，对于听闻、思维等布施等事物，也要尽自己的能力恭敬地去做。如果这样做，进入这两种戒律，或者通过这两种戒律的结合，就能获得暂时和究竟的各种安乐果报。因此，要努力修持此戒律，尽自己所能地去实践。即使不希求解脱，仅仅为了善趣，也应该努力修持此戒律。原因例如：从青稞的种子中，不可能长出稻米的果实，无论在何时何地都无法得到。同样，持戒者堕入恶趣，破戒者升入善趣，也是同样的道理。第四，结尾的意义是：居士戒的八个偈颂，是大学者功德吉祥所造。
English
If one wonders why the five precepts of a layperson are taught if one is to renounce, it is because the Blessed One only taught the precepts of the five branches. Because they are few, it is desired that those of little intelligence not be afraid of the precepts and be initiated into them. It is also intended that they gradually turn away from other non-virtuous deeds. Secondly, to show the basis of downfall, the means of guarding against deterioration is: killing the life of a person in the womb or already born, stealing the property of others, a field worth about five masha coins in full, and taking possession of another's wife by force or with her consent and engaging in sexual intercourse, and speaking false words of superior human qualities, whichever occurs, are the causes of the precepts being lost from the root. Thirdly, if it is lost, how to restore it: If such a thing happens, the precepts should be taken again, and they should be taken from the same kind of person as mentioned before, and one cannot obtain them by taking them oneself as in the case of the Bodhisattva precepts. If anything other than defeat occurs, one should confess after knowing the downfall, just as in the ritual of confessing the downfall of views. The object of confession is any learned person who holds the precepts, and for those parts that are incomplete, one should vow in one's mind not to do them in the future and take them up correctly. Fourthly, the conclusion is to summarize the way of guarding, together with its benefits: As just explained, turning away from what should be abandoned, abiding correctly in the discipline of the precepts, and also engaging in the objects of giving, such as hearing and thinking, with as much respect as one has the ability or strength. If one does so, by entering into these two disciplines, or by the combination of them, one will be given various fruits of happiness and well-being, both temporary and ultimate. Therefore, one should strive to practice this discipline and strive to apply it as much as one can. Even if one does not desire liberation, one should strive to apply this discipline even with the desire for a good rebirth. The reason is, for example, from the seed of barley, it is impossible for the fruit of rice to grow, and it cannot be obtained anywhere at any time. Similarly, it is understood in essence that a virtuous person goes to a bad rebirth and a corrupt person goes to a good rebirth. Fourth, the meaning of the conclusion is: The eight verses of the lay vows, composed by the great teacher Punyashri.
Chinese
完毕。印度堪布即彼（指前文的堪布），以及译师比丘达玛扎格所译。此论的注释也是由他自己所作。如此简短的注释，完全不误解印度论典自释的意旨。以堪布智慧称（梵文：Prajñākīrti）的教言，弥庞南嘉所书，善哉！
English
It is complete. Translated by the Indian abbot himself and the translator, the monk Dharma Grags. The commentary on this was also composed by himself. Thus, this short commentary, without misunderstanding the intention of the Indian text's own commentary, was written by Mipham Namgyal according to the words of Khenpo Prajñākīrti. May it be virtuous!