English
Because it is unreasonable to completely lose the vows through defeat. Such a person is both with vows and immoral. Some people think that it is like some people who have wealth and also have debts, but this is criticized in the Extensive Commentary. Although a monk who has fallen into defeat may still have vows, it will become meaningless because he cannot live or share with those who practice celibacy. If taking vows correctly is for liberation, then the one who has fallen has made liberation distant. Therefore, his vows are like non-existent. It is said, therefore, here too, we should follow the view of the Sutra School. From the time of defeat onwards, whether the vows can be restored through confession, and whether it is permissible to enjoy material and Dharma enjoyments, the boundary lies in the mind of concealment, that is, the motivation to cover up the offense or wanting to hide it. The actions of body and speech generated by this motivation are concealing the downfall. It is said that if such a mind of concealment arises even for a moment, he will lose all the enjoyments of the Sangha and be expelled from the monastery. As it is said: The one who commits offenses and the one who destroys families, and the third one here who is immoral, should stop fighting, strike the ghanta, and be expelled like rotten water wood. It is said. Regarding such a person, there are the following condemnations: In the Earth Store Ten Wheels Sutra, it says: What kind of monk is shameless and without embarrassment? For the sake of merely sustaining life, he ordains in my teachings. After ordaining, all the actions of guarding the Pratimoksha vows are lost, shameless and without embarrassment, not fearing the suffering of future lives, like a worm with a rotten belly and full of filth, like a dog with the behavior of hearing the sound of a conch shell. Always lying, without truthful words, controlled by stinginess, jealousy, ignorance, and arrogance, far from the three supreme deeds, attached to gain, respect, and fame, craving the six objects, with a mind distracted by desire, such a person is called a shameless and unembarrassed monk. And so on. The faults are also like this. Maitreya Lion
Chinese
经中说，这四种人就像箭射向地狱一样：嫉妒他人所得；听到戒律和地的经文后，宣扬戒律的过失；违背教令和学处，却以我慢心掩盖过失；明知故犯地享用信施之物。不仅自己会遭受这样的罪过，还会使他人也开始犯错。如果与这样的人同睡一晚，就会在地狱中转生一十四亿零一十四万年。如果破戒之人是持藏者，那么住所和受用也会被视为不清净。然而，如果没有生起隐藏之心，就像比丘无垢光被妓女用药物咒语迷惑而破戒后，又以忏悔之心向比丘们坦白一样，对于这样的人，按照经的意旨，给予责罚的学处，并教导他终生接受五种下品行，舍弃五种上品行，安住于此，如果证得阿罗汉果，则自然安住于此。《光显经》中说：对比丘嘎雅，对于没有生起隐藏之心的人，给予学处！如果漏尽，则应让他回到原来的行列。因此，律藏中说，是否能够恢复，完全取决于是否隐瞒。而所谓的恢复，并不是指重新授予近圆戒等戒律，正如前面所说。按照大乘的观点，没有隐瞒过失的人，即使没有交出学处，重新受戒也是可以的。其中的关键在于，大乘的道路是，从认为一切事物都是真实存在的观念中解脱出来，视一切为幻象，并且不认为戒律的自性是实有的，甚至不认为是意识的实体，而仅仅是承认为缘起。因此，如果再次获得特殊的舍弃之心，戒律也是可以重新产生的。特别是，雪域之人被认为是唯一可以被大乘教化的对象。在这个五浊恶世，教法非常衰败，仅仅是披着袈裟的象征
English
It is said in the scriptures that these four types of people go to hell like an arrow shot: being jealous of others' gains; proclaiming the faults of discipline after hearing the scriptures of discipline and the ground; concealing faults with arrogance even when transgressing the teachings and precepts; and knowingly enjoying offerings given in faith. Not only will one suffer such faults oneself, but one will also cause others to begin to err. If one sleeps with such a person for one night, it is said that one will be reborn in hell for fourteen billion and fourteen thousand years. If the one who has broken the precepts is a holder of the scriptures, then the dwelling and enjoyment will also be regarded as impure. However, if the mind of concealment has not arisen, just as the monk Immaculate Light was seduced by a prostitute with medicinal mantras and broke his vows, and then confessed to the monks with a mind of repentance, for such a person, according to the meaning of the sutras, give the precept of punishment, and teach him to accept the five inferior practices and abandon the five superior practices for the rest of his life, and abide in this. If he attains Arhatship, he will naturally abide in it. In the "Manifestation of Light Sutra" it says: To the monk Gaya, give the precept to one who has not arisen with a mind of concealment! If the outflows are exhausted, then he should be allowed to return to his former rank. Therefore, it is said in the Vinaya that whether or not one can be restored depends entirely on whether or not one conceals. And the so-called restoration does not mean re-granting the precepts of full ordination, etc., as mentioned earlier. According to the view of the Mahayana, a person who has not concealed his faults can take the precepts again even if he has not surrendered the precepts. The key to this is that the Mahayana path is to be liberated from the notion that all things are truly existent, to view everything as mere illusion, and not to regard the nature of the precepts as substantial, nor even as the substance of consciousness, but merely to acknowledge them as dependent origination. Therefore, if one obtains a special mind of renunciation again, the precepts can also be regenerated. In particular, the people of the snowy lands are considered to be the only ones who can be tamed by the Mahayana. In this degenerate age, the teachings are extremely degraded, and it is merely the symbol of wearing the maroon robes.
Chinese
考虑到现在有些持戒不严谨，只有想要守护戒律的念头，甚至连三学基础修行的影子都很少见，所以现在那些善巧方便的上师们，对于已经破戒的人，也不会询问他们是否想要接受密宗灌顶，就直接给予戒律，我认为这也是有原因的。此外，关于比丘的剩余罪等，以及沙弥等的忏悔事项，应该参考其他书籍了解如何根据轻重进行忏悔，而所有忏悔都需要具备四力，这一点至关重要。因此，不犯戒，即使犯戒也能通过补救的方法不与罪恶为伍，不以戒律自夸，没有傲慢等，都依赖于精通学习，所以必须明确了解身语行为所产生的细微罪过。即使仅仅是身语的行为没有直接导致罪过，但如果沉迷于欲望，或者执着于戒律和苦行，那么心相续也不会变得清净，因此必须精通身口意三门的一切取舍之处。正如《善道之教》中所说：清净与不清净的区别有两种，不与贪欲、邪见、傲慢和非正见混杂，并且完全具备，这就是清净的戒律。与此相反的就是不清净的。清净也有两种，一种是没有违犯的完全清净，这是没有堕落的完全清净的戒律。另一种是弥补了堕落的完全清净，这是恢复的完全清净的戒律。就像上面所说的那样。否则，详细区分守护的界限就不用说了，甚至连五种堕落等需要守护的事项都不知道，却自认为我是比丘、我是沙弥、我是持戒者，这样自以为是地守护戒律，就像没有水却自认为是井一样，是会被人嘲笑的。正如《律经》中所说：如果有人出家却没有成为功德的容器，即使剃了头发和胡须，也没有进入沙门的行列。这样的出家人不是真正的出家人，也不是在家人，就像没有水的井一样。
English
Considering that nowadays there are some who do not strictly adhere to the precepts, who only have the thought of wanting to protect the precepts, and who rarely even have a shadow of the basic practice of the three trainings, the kind and skillful masters of today do not even inquire whether those who have broken their vows want to receive secret initiations, but directly grant them vows. I think there is a reason for this. Furthermore, regarding the remaining offenses of monks and the objects of confession for novices, etc., one should learn from other books how to confess according to the severity of the offense, and it is crucial that all confessions possess the four powers. Therefore, not breaking vows, and even if one does break them, not associating with offenses by means of remedies, not boasting about one's discipline, and not being arrogant, etc., all depend on being skilled in learning. Therefore, one must clearly understand even the subtle transgressions arising from the actions of body and speech. Even if the mere actions of body and speech do not directly cause offenses, if one is distracted by desires or clings to discipline and asceticism, then one's mindstream will not become pure. Therefore, one must be skilled in all aspects of what to adopt and abandon with regard to the three doors. As it is said in "Teaching the Excellent Path": There are two kinds of distinctions, pure and impure. That which is unmixed with craving, wrong views, pride, and incorrect thoughts, and is fully complete, is pure discipline. The opposite of that is impure. There are also two kinds of pure: that which is completely purified without transgression is the completely pure discipline without falling. That which is completely purified by restoring transgressions is the completely pure discipline of rising. As it is said above. Otherwise, not to mention knowing the detailed distinctions of what to protect, even without knowing how to count the items to be protected, such as the five kinds of downfalls, if one thinks, "I am a monk, I am a novice, I am virtuous," and presumes to protect the precepts, it is a cause for others to ridicule, like presuming a well where there is no water. As it is said in the Vinaya Sutra: If someone is ordained but does not become a vessel of qualities, even if they shave their hair and beard, they have not entered the state of a renunciate. Such an ordained person is neither a true renunciate nor a householder, like a well without water.
Chinese
如同图画中的油灯一般。（如是说。）因此，如果能够很好地了解堕罪与非堕罪等的界限、还净之理、加持之理等，仅凭这些也不会产生堕罪。如果因为放逸等原因而产生一些过失，也能通过恢复和净除堕罪的方法轻易地恢复。因此，产生堕罪之门在于不了解何为堕罪、何为非堕罪的差别，不恭敬学处，放逸，以及烦恼众多且强烈。圣者无著认为，四者中的第一条（不了解堕罪与非堕罪的差别）也是因为不了解，所以不会恭敬和努力谨慎等。这些是不做被禁止的事情，因此称为遮止的戒律。第二，讲述成办的学处，包括成办的学处本身，以及顺带的随顺行为。第一，通过以接受对治遍净之方的部分和支分的方式来成办，因此称为成办的学处。其中，为了清净戒律的精华，主要讲述了布萨、安居和解制这三个根本的仪轨，并宣说了与此相关的作为三学基础的十七事学处。《律经》中说：出家1、布萨2、根本以及，解制3、安居4、皮革事5，医药6、衣服7、坚硬物8以及，迦奢9、毗和工作10之根本，红色物11、有情12以及，骨灰13、放置布萨14以及，住所15以及诤讼16以及，僧伽分裂17是总集。如来随许了这些，因此对这些进行学习称为趣入的戒律，所有的学处都包含在这二者趣入和遮止的戒律中。将这十七事稍微展开来说明：第一，未得别解脱戒者，获得别解脱戒之根本一条；中间，已得别解脱戒者，不失坏所守护之根本八条；最终，失坏已还净之根本七条；以及遍于所有之根本一条。其中，第一，获得别解脱戒之根本是，出家。
English
Like a lamp in a painting. (So it is said.) Therefore, if one knows well the boundaries between transgressions and non-transgressions, the methods of restoration, and the ways of blessing, then transgressions will not occur. If, due to carelessness or other reasons, some faults occur, it is easy to recover through methods of restoration and purification of transgressions. Therefore, the gateway to transgressions is not knowing the difference between what is a transgression and what is not, not respecting the training, being careless, and having many strong afflictions. The noble Asanga considered that the first of these four (not knowing the difference between transgressions and non-transgressions) is also because one does not know, so one will not respect and strive for carefulness, etc. These are not doing what is prohibited, so they are called prohibitive precepts. Second, explaining the precepts of accomplishment, including the precepts of accomplishment themselves, and incidental compatible behaviors. First, it is called the precepts of accomplishment because it is accomplished by accepting the parts and branches of the method that generates the side of complete purification in the mindstream. Among them, in order to purify the essence of ethics, the three fundamental rituals of Uposatha, Vassa, and Pravarana are mainly taught, and the seventeen bases of training that are the foundation of the three trainings are taught in conjunction with them. The Vinaya Sutra says: Ordination 1, Uposatha 2, the base and, Pravarana 3, Vassa 4, leather base 5, medicine 6, clothing 7, hard stretching 8, Kasham 9, Vee and work 10 base, red-yellow 11, person 12, ashes 13, placing Uposatha 14, dwelling 15 and dispute 16 and, Sangha division 17 are collected. These were permitted by the Tathagata, so learning them is called entering ethics, and all the precepts are included in these two entering and prohibitive ethics. To explain these seventeen bases in a little more detail: First, for those who have not obtained vows, there is one base for obtaining them. In the middle, for those who have obtained them, there are eight bases for protecting them from being lost. Finally, if they are lost, there are seven bases for restoring them. And one base that covers all of them. Among them, the first base for obtaining vows is ordination.