Chinese
对轮回的过患，以广略等各种方式讲述后，调整心态，或者说，你想要受持近住戒的誓言，这很好。好的理由是： 圣者龙树说： “大海漂浮独木孔， 乌龟相遇更难得， 畜生之中得人身， 人王修法成果著。” 还有，“此生多害风所击， 犹如水泡不坚固， 呼吸之间入睡醒， 何时醒来甚稀奇。” 如是说，暇满人身宝难得，即使得到也无法长久住留，刹那间也会坏灭的这种自性，现在稍微存留的这个时刻，无论如何也要做些有意义的事情。 获得的方法也依赖于积累资粮和清净业障。 其中，省力而利益巨大的是受持并守护近住戒。 《安住经》中说： 能够用瓶子量取恒河等五大河流和大海之水，却无法衡量近住戒的利益。 以布满整个赡部洲的阿罗汉，给予珍宝等一切资具的福德，也比不上近住戒的福德的百分之一，千分之一。 《世间安立论》中，帝释天也说：“月亮渐盈初八日， 以及神变之月里， 若能守护八支戒， 彼即如我我亦然。” 佛陀开示说：“ कौशिक (梵文天城体，kauśika，梵文罗马拟音，憍尸迦，汉语字面意思： कौशिक， कौशिका कौशिका) कौशिक (梵文天城体，kauśika，梵文罗马拟音，憍尸迦，汉语字面意思： कौशिक， कौशिका कौशिका) 你不要那样说。月亮渐盈初八日，乃至，彼即如我我亦然。” 仅仅通过近住戒就能证得佛果，所以要这样想。 此外，在这轮回中，所有众生，无论是居住在一起，还是独自行动，所做的一切，都只是在享受痛苦的波浪和制造痛苦的方法，真是可怜。 要将他们安置于佛的果位。 为此，皈依佛，祈求佛指引道路。 皈依僧众，祈求他们作为修行道路的助伴。
English
Having explained the faults of samsara in various ways, both extensively and concisely, adjust your mind, or rather, it is good that you wish to take the vows of the Upavasa (fasting) vows. The reason it is good is: The Protector Nagarjuna said: "The chance of a turtle encountering a yoke in the vast ocean is rarer than obtaining a human body from an animal rebirth. Therefore, O king, practice the sacred Dharma and make it fruitful." And also, "This life, afflicted by many harms and struck by the wind, is more impermanent than a water bubble. From inhaling and exhaling to falling asleep, it is a great wonder when one gets a chance to wake up." As it is said, it is difficult to obtain the precious human body with leisure and opportunity, and even if obtained, it does not last long, but is of a nature to perish in an instant. Therefore, in this moment when it remains for a short while, one must definitely do something meaningful. The way to obtain it also depends on accumulating merit and purifying obscurations. Among these, taking and keeping the Upavasa vows, which are less effort and more beneficial, is the way. In the Sutra of Establishing Abiding it says: One can measure the water of the five great rivers such as the Ganges and the water of the great ocean with vases, but one cannot measure the benefits of the Upavasa vows. The merit of giving all kinds of valuables and possessions to Arhats filling the entire Jambudvipa does not equal even one hundredth or one thousandth part of the merit of the Upavasa vows. In the Lokaprajnapti (Treatise on Worldly Designations), Indra, the lord of the gods, also said: "On the eighth day of the waxing moon, and in the month of miracles, if one keeps the eight-limbed Upavasa vows, that one will become like me." The Bhagavan (Buddha) replied: " कौशिक (Tibetan, 梵文天城体，kauśika，梵文罗马拟音，kauśika，汉语字面意思： कौशिक， कौशिका कौशिका) कौशिक (Tibetan, 梵文天城体，kauśika，梵文罗马拟音，kauśika，汉语字面意思： कौशिक， कौशिका कौशिका) do not say that. On the eighth day of the waxing moon, and so on, that one will become like me." It is said that one can attain Buddhahood merely through the Upavasa vows, so think in this way. Furthermore, in this samsara, all sentient beings, whether living together or acting alone, whatever they do, are only enjoying the waves of suffering and the means of creating suffering, which is truly pitiful. May they be placed on the state of Buddhahood. For that purpose, take refuge in the Buddha, and ask the Dharma for the path. Take refuge in the Sangha, and ask them to be companions in accomplishing the path.
Chinese
想到要守护，就请跟着念诵。这样告知后，如果是从僧人或堪布处领受，就说：堪布请垂念。如果是从佛像处领受，就说：本师请垂念。这样说。我，名为某某，从此时起，乃至尽寿。二足尊之胜者，皈依佛，乃至皈依僧。到这里为止。我从此时起，到明天太阳升起之前，如果尽寿在三个殊胜时日都恒常受持，尽寿在每个月的初八、十五和满月都受持八支斋戒。这样说。请堪布为我受持八支斋戒。这样念诵三遍后，当“第三个八支”这句话说完时，就生起获得戒体的认知。堪布是方便。弟子说：好。堪布又说：这样你就很好地在你相续中获得了斋戒的戒体。仅仅获得是不够的，还要守护。对此，在斋戒的时候所说的这八种守护之法，从意门舍弃，从身语门返回。也就是想到要追随以前的圣者阿罗汉们来守护，就请跟着念诵。堪布请垂念。如以前的圣者阿罗汉们舍弃杀生，从杀生中返回一样。我，名为某某，也从此时起，到明天太阳升起之前，舍弃杀生，从杀生中返回。以这第一个支分，我随学圣者阿罗汉们的学处。随顺修持。随顺行持。此外，以前的圣者阿罗汉们舍弃不予取、不行梵行、妄语、谷酒和用其他东西酿造的令人迷醉的酒，放逸处，歌舞，乐器的声音，花鬘，涂香，装饰，色彩鲜艳的衣物，高床和，大床，以及非时食，从非时食中返回。同样，我，名为某某，也从此时起，到明
English
Thinking of guarding, please repeat after me. After informing in this way, if receiving from a monk or Khenpo, say: Khenpo, please consider. If receiving from a Buddha statue, say: Teacher, please consider. Say it like this. I, named so-and-so, from this time forth, until the end of my life. The best of the two-legged ones. I take refuge in the Buddha, and so on, until I take refuge in the Sangha. Up to here. I, from this time forth, until the sun rises tomorrow, if I constantly observe during the three excellent times for as long as I live, and observe the eight-branch fast on the eighth, fifteenth, and full moon of every month for as long as I live. Say it like this. Please, Khenpo, let me observe the eight-branch fast. After reciting this three times, when the phrase "the third eight branches" is completed, generate the knowledge of having obtained the vows. The Khenpo is the means. The disciple says: Good. The Khenpo says again: In this way, you have well obtained the precepts of the fasting in your mindstream. It is not enough to just obtain them, you must also protect them. Regarding this, the eight things to be protected that are spoken of during the fasting, abandon them from the gate of the mind, and return from them through the gates of body and speech. That is, thinking of following the previous noble Arhats to protect, please repeat after me. Khenpo, please consider. Just as the previous noble Arhats abandoned killing and returned from killing, so too, I, named so-and-so, from this time forth, until the sun rises tomorrow, abandon killing and return from killing. With this first branch, I follow the training of those noble Arhats. I practice accordingly. I act accordingly. Furthermore, the previous noble Arhats abandoned taking what is not given, not practicing celibacy, lying, grain alcohol and intoxicating liquor made from other things, places of carelessness, singing and dancing, the sound of musical instruments, garlands, scented oils, ornaments, brightly colored clothes, high beds and large beds, and untimely food, and returned from untimely food. Similarly, I, named so-and-so, also from this time forth, until tomor
Chinese
此外，从“在明天太阳升起之前不给予而取走”开始，到“我将返回”为止。通过这八支，我将追随那些圣者阿罗汉的教导，念诵一遍到“我将效仿”为止，方法要好。第二，为了守护已获得的（戒律）不退失，依赖于了解应学之处。皈依的应学之处，如其他地方所说的那样讲述。近住的应学之处有八支，即不杀害人或已成人形的生命，甚至不对微小的生物造成伤害；不取他人财物，不仅是贵重物品，即使是微小的东西也不在未经允许的情况下拿取；更不用说不行非梵行，甚至不对他人身体产生贪欲的触摸也不做；不说谎，不仅不说关于超人法的谎言，即使是为了开玩笑也不说谎；不饮用任何能使人陶醉的酒，哪怕是一滴；停止歌舞等装饰，总而言之，不做那些使心散乱、身体妖娆，从而使苦行退失的行为；不坐高广大床；不非时食，即舍弃下午的食物，这八条必须守护。不仅如此，阿底峡尊者的行持是依靠三种白食，甚至不沾染肉血的气味，并且为了忆念、正念和谨慎，也要进行小便等行为。如是，如果不按照规定守护应舍弃之物，即使受了戒律也不会产生利益，显示了违背规定的不可思议的过患。如《律分别》中说：“若于导师慈悲之教法，心怀轻慢稍有违越者，彼将因此获得痛苦受制于他，如伐除海市蜃楼反损庵摩罗果园。”等等。如法守护则利益极大，如《别解脱经》中说：“此乃入解脱城之，阶梯地基如是安住。”如前所说，将具足不可思议的利益，并且因为生起惭愧心等诸多必要，所以首先应从导师处领受。近住的戒律是有日夜期限的，因此，为了在第二天黎明时舍弃戒律，再次从上师处领受从现在到何时守护，或者如果上师不在，就在佛像前
English
Furthermore, from "taking what is not given until sunrise tomorrow," to "I shall return." Through these eight branches, I will follow the teachings of those noble Arhats, reciting once from "I will emulate" until the end, the method should be good. Second, to protect what has been obtained from being lost depends on knowing what should be learned. The precepts of refuge are explained as they are said elsewhere. The precepts of the lay vows have eight branches, namely, not killing humans or beings that have taken human form, and not harming even tiny creatures; not taking others' property, not only valuable items, but not even taking small things without permission; not engaging in non-celibate conduct, let alone not even making lustful touches on others' bodies; not lying, not only not lying about superhuman qualities, but not lying even for the sake of joking; not drinking any intoxicating liquor, not even a drop; stopping dancing and other adornments, in short, not doing those actions that make the mind distracted and the body seductive, thereby causing asceticism to decline; not sitting on high and large beds; not eating at the wrong time, that is, abandoning afternoon food, these eight must be protected. Moreover, the practice of Lord Atisha is to rely on three white foods, and not even to touch the smell of meat and blood, and for the sake of mindfulness, awareness, and caution, one should also perform urination and other actions. Thus, if one does not properly protect what should be abandoned, even if one takes vows, no benefit will arise, showing the inconceivable faults of violating the precepts. As the Vinayavibhaṅga says: "If one is contemptuous of the compassionate teachings of the Teacher, and slightly transgresses, he will thereby obtain suffering and be subject to others, like cutting down a mirage and damaging the mango grove." And so on. Properly guarding them has great benefits, as the Prātimokṣa Sūtra says: "This is the entrance to the city of liberation, the foundation of the ladder is like this." As said before, one will be endowed with inconceivable benefits, and because of the arising of shame and other necessities, one should first receive it from the teacher. The lay vows are limited to a day and night, so in order to abandon the vows at dawn the next day, one should again receive from the lama from now until when to protect, or if the lama is not available, in front of a statue.
Chinese
通过自己受持斋戒的仪轨来受持，在良辰吉日尽力修学。这样说时，因感念恩德而顶礼。第三，解释合理性：在《俱舍论》中说：近住应具足支分，首先应从他人处领受。因此，首先从出家人或居住在斋戒中的居士那里，一次性领受尽其一生的初八、十五、三十的所有近住戒律。此后，如果找不到可以领受戒律的人，就自己于所依处前领受。如果以前未曾从他人处领受，即使在所依处前领受，也不会生起戒律。以前领受过的人，也应在需要守护的日期，自己于所依处前领受，不领受是不允许的。此外，自己比领受者座位高，没有约束根门，不恭敬，重复话语含糊不清，太阳升起，新佩戴装饰品等，都是生起戒律的障碍。明天的太阳升起，在此之前死亡，生起邪见，舍弃戒律等，是戒律的舍弃之因。生起的因是出离心。安住的方法是用正念和正知，好好守护所学之处。受持并守护此戒律一生，就像大学者旃扎果弥一样，成为果弥的居士。如此，暂时获得天人的果位，究竟获得圆满菩提的三种果位。简明易懂地阐述了成办之因——八支分的仪轨。此《摄受居士别解脱戒仪轨·解脱道明灯》，是应近住邬金朗杰的劝请，由释迦居士不变金刚在邬金敏珠林撰著。
English
Having taken the vows through the ritual of self-acceptance of Sojong, strive to learn as much as possible on auspicious days. When saying this, I prostrate in remembrance of the kindness. Third, explaining the rationale: It is said in the Treasury of Knowledge: 'The near-abiding should have complete limbs, first it should be received from another.' Therefore, first from a monastic or a lay person who abides in Sojong, receive all the near-abiding vows of the eighth, fifteenth, and thirtieth days for as long as life lasts at once. Thereafter, if a person from whom to receive the vows cannot be found, then one should take them oneself in the presence of a support. If one has never received them from a person before, even if one takes them in the presence of a support, the vows will not arise. Those who have received them before should also take them themselves in the presence of a support on whatever date they are to be kept, and it is not permissible not to take them. Furthermore, being seated higher than the one from whom one is receiving, not restraining the senses, being disrespectful, repeating words unclearly, the sun rising, and newly wearing ornaments are all obstacles to the arising of vows. The sun rising tomorrow, dying before that, arising of wrong views, and abandoning the vows are all causes for abandoning the vows. The cause of arising is the thought of renunciation. The method of abiding is to properly protect the objects of learning with mindfulness and awareness. Taking and keeping these vows for a lifetime is like the great scholar Chandra Gomi becoming a Gomi lay follower. Thus, temporarily attaining the state of gods and humans, and ultimately attaining the three fruits of perfect enlightenment. This concise and clear ritual of the eight branches, which is easy to engage in, is propagated. This 'Ritual of Individual Liberation Vows for Taking in Lay People: The Lamp Illuminating the Path to Liberation' was written by Shakya layperson Gyurme Dorje at the urging of the near-abiding Orgyen Namdrol at Orgyen Mindroling.