English
and, grain wine and, concocted wine, intoxicating, having abandoned the place of heedlessness. Just as one returns from the place of heedlessness, intoxicated by grain wine and concocted wine, similarly, I, who am called by this name, from this time forth, until the end of my life, will refrain from taking what is not given, and from what has been said, will return from the place of heedlessness. With this fifth branch, I will follow the precepts of those noble Arhats. Recite once from what has been said until the end. Thus, you have well obtained the vow of a complete Upasaka through the actual ritual of taking the vow and the statement of the precepts. Therefore, relying on that, accomplish the great benefit of yourself and others. Having said this, dedicate the merit. The second way to protect it from deteriorating in the meantime depends on knowing the precepts. Therefore, if you want to explain it, first of all, whatever vows you take, you need to start with taking refuge, so you must practice these precepts of taking refuge. Having recited the precepts mentioned in the ritual of taking refuge, the precepts of an Upasaka actually have five branches to be abandoned, and corresponding precepts, and three that are faultless through skillful means. First, of the five branches, killing is the basis of a human being or a human being formed, one should understand it there. Motivation: anger. Thought: the thought of killing. Action: making weapons, etc. Ultimately, as soon as the action is done, or even in the life of another, if the killer himself does not die before the other's life ends, the branch is complete. Taking what is not given is the basis of an object owned by another, up to half the price of gold, one should understand it there. Motivation: attachment. Thought: the thought of stealing. Action: moving from the place by force or deception or stealth. Ultimately, the branch is complete when the thought of acquisition arises. Adultery is the basis of a woman who has not passed through seven generations other than one's own wife, and is protected by vows and parents, etc., and whose wages have not been paid by others, and a place such as a pregnant woman, etc., and a time such as daytime, etc., when it is not time, and a place such as parents and the Three Jewels, etc., when it is not a place, and parts such as the mouth and anus, etc., when it is not a part. Motivation: desire. Thought: the thought of having intercourse.
Chinese
性行为：结合，通过诸如插入和触摸等行为进行性交，最终体验到快乐的感觉，并被贪欲所占据，从而完成所有要素。妄语：对象是除了能说话、理解意义的人以外的其他人，内容是声称自己具有超越常人的品质，例如理解四圣谛，或者声称自己能看见神灵、龙族等等。动机是三种毒素中的任何一种，主要是愚痴。意图是明明知道自己没有神通和奇迹等能力，却为了欺骗他人而故意改变认知，让他们认为自己有。行为是通过身语表达出来，从而进行交流。最终，当所说的话被对方理解时，就完成了所有要素。饮酒：基础是谷物，如大麦和稻米，以及花朵、葡萄、糖蜜等制成的令人陶醉的饮料。动机是贪欲，即执着。意图是想毫无节制地饮用。行为是饮酒的身语行为。最终，当喝醉时，就完成了所有要素。此外，未达到四根本罪的程度被称为轻微罪。例如，杀死非人类或非胎生的人，如动物；或者，即使要杀的对象是人类或胎生的人，但在被杀者死亡之前感到后悔等等；或者，不予取与，即未付清全部价值；或者，邪淫，即自己或对方无法忍受的情况下提取精液；或者，妄语，即不说关于人法上人的事情。第二部分是同分罪：除了十不善业中的前四种之外的剩余六种。离间语是说挑拨离间的话。恶语是触及他人的痛处。绮语是说戏谑、关于龙族和不良典籍的话。贪心是对他人的财物产生占有欲。害心是想着杀害和殴打他人等等。邪见是认为业果是不真实的。这六种罪业要成为完整的不善业道，也需要像四根本罪一样，具备基础、动机、认知、行为和最终结果这五个要素。但在这里，只提到了意念上的约束。如何戒除这些罪业的修学方法是：通过意念约束这些应舍弃的五种罪业及其同分罪，并通过身语来学习不再重犯。也就是要忆持不忘应取应舍之处，守护三门。
English
Sexual misconduct: Engaging in sexual intercourse through actions such as insertion and touching, ultimately experiencing the sensation of pleasure and being possessed by craving, thereby completing all the elements. Lying: The object is someone other than a person who can speak and understand meaning, and the content is claiming to possess qualities beyond ordinary people, such as understanding the Four Noble Truths, or claiming to see gods, nagas, etc. The motivation is any of the three poisons, primarily ignorance. The intention is to knowingly deceive others by deliberately altering their perception to make them believe one has supernatural powers and miracles, even though one does not. The action is expressing oneself through body and speech, thereby communicating. Ultimately, when the spoken words are understood by the other party, all the elements are completed. Drinking alcohol: The basis is grains such as barley and rice, as well as intoxicating beverages made from flowers, grapes, molasses, etc. The motivation is craving, i.e., attachment. The intention is to think of drinking immoderately. The action is the bodily and verbal act of drinking alcohol. Ultimately, when one becomes intoxicated, all the elements are completed. Furthermore, actions that do not reach the level of the four root downfalls are labeled as minor transgressions. For example, killing non-humans or non-womb-born beings, such as animals; or, even if the object to be killed is a human or womb-born being, regretting it before the victim dies, etc.; or, taking what is not given, i.e., not paying the full value; or, sexual misconduct, i.e., extracting semen in a situation where oneself or the other party cannot tolerate it; or, lying, i.e., not speaking about matters concerning the superior human qualities. The second part is similar actions: the remaining six of the ten non-virtuous actions, excluding the first four. Slander is speaking divisive words. Harsh speech is touching upon others' sore spots. Frivolous talk is speaking about jokes, nagas, and bad scriptures. Covetousness is generating the desire to possess others' belongings. Malice is thinking of killing and beating others, etc. Wrong view is seeing karma and its effects as untrue. For these six actions to become complete paths of non-virtue, they must also possess the five elements of basis, motivation, cognition, action, and ultimate result, just like the four root downfalls. However, here, only the mental restraint is mentioned. The way to train in abandoning these actions is to mentally restrain these five actions to be abandoned, along with their similar actions, and to train in not relapsing through body and speech. That is, to remember and not forget what should be adopted and abandoned, and to guard the three doors.
Chinese
对于行为的过失与功德进行辨别的智慧，以及身语意三门如法精勤的谨慎。应学习对这三者精进努力。第三，以善巧方便而变得无罪：如经中所说：“为了慈爱和怜悯，以及善良的心，没有罪过。”因此，应以不求私利的慈爱和希望他人离苦的慈悲心为出发点，对于没有贪恋、嗔恨和愚痴的人，可以开许身语的七种不善业，除了意业的三种，也就是邪见。如经中所说：“对于发菩提心的菩萨，无论是善还是不善，一切都会转为安乐和善。”因此，即使发心纯粹是善，但身语的行为看起来像是不善，所以才称之为不善。然而，完全开许杀生的行为，是针对获得果位之前的菩萨而言。第三，如果戒律有所违犯，补救的方法是：如果四根本戒违犯，必须在持戒者面前重新受戒，直到居士戒。如果支分戒不圆满，则是应忏悔的罪过，所以在之前的对境前，行礼并请求宽恕，然后说：“我，名为某某，对于如何广为人知的这种罪过，我将忏悔。我不隐瞒，我不掩盖。”如此忏悔三次。对于志同道合的人，仅以意念约束也可以。第四，利益：在《地藏十轮经》中说：“如果守护这四种自性罪的根本，那么这就是有漏和无漏的一切善法之因的殊胜根本。因此，守护这四种法被称为一切善法的根本。例如，依靠这大地，可以生长草木、花朵、树木和森林等一切。同样，依靠守护这四种戒律的根本，一切善法都会增长和生起。”等等。此外，最初所学的五戒，应与布萨等相结合，完全断除十不善业。
English
The wisdom to discern the faults and merits of actions, and the mindfulness to diligently engage the three doors of body, speech, and mind in accordance with the Dharma. One should learn to diligently strive in these three. Third, becoming blameless through skillful means: As it is said in the scriptures, "For the sake of love and compassion, and with a virtuous mind, there is no fault." Therefore, one should arise from love that desires to benefit others without self-interest, and from compassion that wishes to free others from suffering. For those without attachment, hatred, and ignorance, the seven non-virtuous actions of body and speech are permitted, except for the three of mind, which are wrong views. As it is said in the scriptures, "For a Bodhisattva with the intention of Bodhicitta, whether it is virtuous or non-virtuous, everything will turn into happiness and virtue." Therefore, even if the motivation is purely virtuous, the actions of body and speech appear to be non-virtuous, so they are called non-virtuous. However, the complete permission of the act of killing is with regard to those before attaining the ground. Third, the method of repairing if vows are broken: If the four root vows are broken, one must retake the vows in the presence of a vow-holder, up to the level of a layperson. If the branch vows are incomplete, it is an offense to be confessed, so in front of the previous objects, prostrate and ask for forgiveness, and then say, "I, named so-and-so, confess this fault that is widely known. I do not hide it, I do not conceal it." Confess in this way three times. For those who are like-minded, it is sufficient to restrain with the mind. Fourth, the benefits: In the Sutra of the Ten Wheels of Ksitigarbha, it says, "If one protects these four roots of naturally sinful actions, then this is the supreme and sacred root of the cause of all virtuous dharmas, both with and without outflows. Therefore, protecting these four dharmas is called the root of all virtuous dharmas. For example, relying on this great earth, all plants, flowers, trees, forests, and so on grow. Similarly, relying on protecting these four roots of morality, all virtuous dharmas will increase and arise." And so on. Furthermore, the five precepts initially learned should be combined with Uposatha and so on, and the ten non-virtuous actions should be completely abandoned.
Chinese
因此，成为居士。如是说，居士的学处，是断除十不善业的律仪，因此，是所有更高律仪的基础或根本。饮酒会因醉酒而变得放逸，因为会引来其他一切过患，所以在所制定的罪过中是最重的，因此，持戒的病人也被告知即使是草尖上的一滴也不要饮用。如是，仅仅宣说圆满居士的少许学处，也能知晓行持一部分、行持一个方面、行持大部分的居士学处。五支中，以断除邪淫代替不行梵行，是梵行居士；受持八关斋戒直至生命终结，被称为哑居士，应当在其他地方了解。皈依居士的学处是所有人的共同之处。如是，在律藏中说：居士、沙弥、比丘，未圆满前者，不得行持后者。如是说，是所有佛陀教法学处的根本。从这些中，详细的学处应当向精勤于学处仪轨的精进者学习。如是完整宣说后，应当回向善根。中等则简略宣说包括酒在内的四支和五支必须断除的方式，然后回向。这是授予圆满居士戒的仪轨。
English
Therefore, become a layperson. As it is said, the precepts of a layperson are the vows to abandon the ten non-virtuous actions. Therefore, it is the foundation or root of all higher vows. Drinking alcohol leads to recklessness due to intoxication, because it invites all other faults. Therefore, among the transgressions that have been prescribed, it is the heaviest. Thus, even a sick person who holds vows is told not to drink even a drop on the tip of a blade of grass. Thus, by explaining just a small part of the precepts of a complete layperson, one can also understand the precepts of a layperson who practices one aspect, practices one direction, or practices mostly. Among the five branches, abstaining from non-celibacy instead of wrong sexual conduct is a celibate layperson. Keeping the eight-branch retreat vows for as long as one lives is known as a "mute" layperson, which should be understood elsewhere. The precepts of a refuge-taking layperson are common to all. Thus, in the Vinaya it is said: "A layperson, a novice, and a monk should not do the latter without having completed the former." As it is said, it is the root of all the Buddha's teachings. From these, the detailed precepts should be learned from those who diligently strive to uphold the rituals of the precepts. Having fully explained up to this point, one should dedicate the merit. In the middle, one should briefly explain how the four branches, including alcohol, and the five branches must be abandoned, and then dedicate. This is the ritual for giving the vows of a complete layperson.