English
Thus it is said. Regarding the instructions for practice: Even a small fragment of a tsa-tsa, a relic of the Buddha's body; even a single letter, a relic of the Dharma; even a piece of yellow cloth sewn on, representing the Sangha, one should regard them as that particular deity and treat them with respect. Secondly: One should not abandon the Three Jewels for the sake of life or reward; even if it is very important, one should not seek other means; one should not interrupt the timely offerings, and one should guide oneself and others to take refuge; one should prostrate to the Buddha in the direction one is going. These five are considered by Jowo as common instructions. That is to say, even for the sake of life and kingdom, one should not abandon the Three Jewels; no matter how important, one should not seek other worldly means, but rely on the Three Jewels; constantly remembering the virtues, one should not interrupt the timely offerings; knowing the benefits, one should take refuge oneself and also lead others to take refuge; one should prostrate to the Buddha and his image in the direction one is going, there are five in total. Secondly, regarding the actual instructions for the one-day vow of fasting, and how to become a meaningful layperson if it is made a permanent vow. First: Abandoning the four root downfalls is the four branches of morality; abandoning alcohol is the branch of mindfulness; high and large beds, dances and garlands, and afternoon food, these three are the branches of asceticism, which is the vow of fasting. These eight branches are not permanent, therefore they are not the basis of merit, so the Pratimoksha is only the seven classes that possess the characteristics. Thus it is said. In the Treasury of Knowledge, it says: The branch of morality, the branch of mindfulness, the branch of asceticism, are respectively four, one, and three in order. That is to say, abandoning the four root downfalls such as unchaste conduct is the branch of morality; abandoning alcohol is the branch of mindfulness; high and large beds, dances and garlands, and untimely food, these three are the branches of asceticism. These eight branches are the one-day vow taken for the duration of a day and night, not a permanent vow, therefore it is not the basis for the merit of the higher vows. Therefore, that which serves as the basis for the merit of the higher vows must be the seven classes that possess the characteristics. In the Lamp for the Path, it says: The seven classes of Pratimoksha, those who always possess other vows, are qualified for the Bodhisattva vow, otherwise not.
Chinese
如同之前所说。第二，如果这八条在有生之年守护，即使是居士，也不是有部宗所说。世亲论师认为这是上座部派的观点。也就是说，受持八斋戒直到生命终结是居士。即使这在一切有部宗的律藏中没有提到，世亲论师也认为是上座部的观点。因为经中说，居士这个名称是从上座部的第八条戒律中听到的，但没有看到如来这样说过。然而，大乘的经藏中却有记载。如《宝积经》中说，王子大悲心以八斋戒直到生命终结。第三，居士的学处有三：确定居士的五种应断之行，从守护方式的数量上说明居士的分类，以及阐述顺应的学处。第一，杀盗妄语邪淫舍，以及戒酒是居士的戒律。也就是说，居士的应断之行有根本和支分两种。根本有四种：杀生、不予取、邪淫和妄语。这些需要以人为对象，如果对象不是人，则只是属于根本的罪过，而不是真正的根本，因此不会破戒。这里不将不净行作为学处，而是将邪淫作为学处，是因为对于在家众来说，守护起来更容易。如《俱舍论》中说：邪淫极为低劣，容易做到，因此不应行。支分是戒酒，如果不戒酒，就无法守护其他的学处。因此，《俱舍论》中说：为了守护其他已制定的罪过，所以要戒酒。第二，其中的分类有声闻部派的观点，以及其他部派的观点。第一种是：随所欲受持，按照数量受持一条、几条或全部，或者舍弃一条、两条、三条或五条。也就是说，受皈依后，仅仅守护皈依的学处，是受持三皈依的居士。
English
As mentioned before. Secondly, if these eight are kept for as long as one lives, even if one is a layperson, it is not what the Sarvastivada school says. Vasubandhu considers this to be the view of the Sthavira school. That is to say, taking the eight precepts of Uposatha until the end of one's life is a layperson. Even if this is not mentioned in the Vinaya of the Sarvastivada school, Vasubandhu considers it to be the view of the Sthavira school. Because it is said in the sutra that the name of a layperson is heard from the eighth precept of the Sthavira school, but it has not been seen that the Tathagata said so. However, it is recorded in the Mahayana sutras. For example, the Ratnakuta Sutra says that Prince Mahakaruna took the eight precepts of Uposatha until the end of his life. Thirdly, there are three aspects to the precepts of a layperson: identifying the five things that a layperson should abandon, explaining the classification of laypersons based on the number of ways of guarding them, and explaining the corresponding precepts. First, killing, stealing, lying, sexual misconduct, and abstaining from alcohol are the precepts of a layperson. That is to say, the things that a layperson should abandon have two aspects: fundamental and secondary. There are four fundamental ones: killing, not giving, sexual misconduct, and lying. These require a human being as the object. If the object is not a human being, then it is only a fault belonging to the fundamental, not the real fundamental, so it will not break the precepts. Here, not taking celibacy as a precept, but taking sexual misconduct as a precept, is because it is easier for householders to guard. As it is said in the Abhidharmakosha: Sexual misconduct is extremely inferior, and it is easy to do, so it should not be done. The secondary aspect is abstaining from alcohol. If one does not abstain from alcohol, one will not be able to guard the other precepts. Therefore, it is said in the Abhidharmakosha: In order to guard against other established offenses, one should abstain from alcohol. Secondly, the classifications include the view of the Sravaka school and the view of other schools. The first is: taking whatever one desires, taking one, several, or all according to the number, or abandoning one, two, three, or five. That is to say, after taking refuge, merely guarding the precepts of refuge is a layperson who holds the Three Refuges.
Chinese
关于之前所说的，日下部和经部师认为，即使没有居士戒，也算是具居士相。分别说部认为，如果没有居士戒，则不认为是具居士相。对于刚刚所说的居士的五种断除之物，仅仅断除杀生这一项，称为行持一种；在它的基础上仅仅断除不与取，称为行持少数；在这两者的基础上断除妄语等三种，称为行持多数；在这三种的基础上，断除邪淫和酒，即全部断除五种，是为圆满居士。同样，按照分别说部的观点，在受戒时，仅仅承诺作为居士，之后守护时，随意守护一种等，认为这是行持。如《俱舍论》中说：“行持一种等是怎样的？守护它被称为守护。”按照经部的观点，受戒时，像“请您摄受我为行持一种的居士”这样，随意承诺之后守护它。因为如果受持了全部，之后不守护，就会变成破戒者。这是他们的观点。第二是：在此之上，断除不行梵行，是为梵行居士。这和郭米二者，智者们认为既非在家者，也非出家者。也就是说，在圆满居士的断除之物上，断除不行梵行，是为梵行居士。经部师认为，《庄严经论》等经典中也对此进行了阐述。这和郭米居士二者，在《示现神变经》中也有记载。如经中所说：“虽说出家具有诸多功德，但因对一切众生具有慈悲心，为了利益众生，我将治理国政。乃至尽我一生，行持梵行，也将受持八斋戒。”因此，这二者既非在家者，也非出家者。因为舍弃了家庭，所以不是具有欲望和淫欲的在家者；又因为没有受持出家的标志，所以也不是出家者。第三，关于居士的随顺学处，包括实际的和，咒师在家者也需要调伏的
English
Regarding what was said before, the Nīlāṃbaras and the Sautrāntikas say that even without the vows of a layperson, they are considered to have the characteristics of a layperson. The Vaibhāṣikas believe that if there are no lay vows, then they are not considered to have the characteristics of a layperson. Among the five things to be abandoned by a layperson that were just mentioned, abandoning only killing is called practicing one; on top of that, abandoning only not taking what is not given is called practicing a few; on top of those two, abandoning falsehood and the other three is called practicing mostly; on top of those three, abandoning wrong desire and alcohol, i.e., abandoning all five, is a complete layperson. Similarly, according to the Vaibhāṣikas, when taking vows, one only promises to be a layperson, and then when guarding them later, one guards whatever one wants, such as one thing, etc., and they think that this is practicing. As it says in the Treasury: "What is it like to practice one thing, etc.? Guarding it is called guarding." According to the Sautrāntikas, when taking vows, one promises whatever one wants, such as "Please accept me as a layperson who practices one thing," and then guards it. Because if one takes all of them and then does not guard them later, one will become a transgressor. That is their view. The second is: On top of that, abandoning non-celibacy is a celibate layperson. These two, this and Gomi, are considered by the wise to be neither householders nor renunciates. That is to say, on top of the things to be abandoned by a complete layperson, abandoning non-celibacy is a celibate layperson. The Sautrāntikas believe that this is explained in the Ornament of Realization, etc. These two, this and the layperson Gomi, are also mentioned in the Sutra of Displaying Miraculous Powers. As it says in the sutra: "Although it is said that renunciation has many qualities, because I have compassion for all sentient beings, I will rule the kingdom for the benefit of beings. And as long as I live, I will practice celibacy and take the eight precepts of purification." Therefore, these two are neither householders nor renunciates. Because they have abandoned the household, they are not householders with desire and lust; and because they have not taken the signs of renunciation, they are not renunciates either. Third, regarding the conducive trainings for a layperson, including the actual and, even mantra practitioners who are householders need to tame the
Chinese
这是关于劝诫要珍视戒律的教诲。首先是：『不善余六，应断随顺方。』意思是说，一般来说，十不善业中，杀生等身体的三种行为和口中的妄语等是根本。如果发生这四种情况，就会失去戒律，所以应该重新受戒。杀害非人等四种行为和饮酒的过失这五种情况，应该在持戒者面前忏悔。除此之外，离间语等口的三种行为和意的三种行为，即剩余的六种不善业，是随顺的应断之法。这些也应该以后悔和约束的心来改正。第二是：『居士持戒瑜伽士，除了出家相和仪轨外，其余应修持，善臂说。』意思是说，如果居士持戒者进入密法，那么这样的居士瑜伽士，除了穿僧衣、持钵等出家相的方面，以及一些仪轨之外，其余的都应该像律藏中所说的那样修持。如果这样说，那么对于出家的密法修行者来说，更不用说了。善臂中说：『胜者我说别解脱，清净戒律无遗漏，密咒居家舍相仪，其余一切应修持。』因此。第二，属于出家方面的教诲有三种：沙弥父母的教诲，沙弥尼的教诲，比丘的教诲。第一种有三种：沙弥所受的戒律的真实内容，随顺应守护的罪行，出家时所受的戒律中违越的随顺之法。首先是：『断杀盗淫妄，饮酒歌等鬘等高广大床，过午食金银，为断怯懦故，略摄十种说。』意思是说，这里，直接说的是粗略的十种，如果详细计算，就会变成三十三种。首先是，像弗栗恃子一样，因为听到太多的学处而感到害怕，为了避免放弃受戒，所以将粗略的十种归纳起来说，也分为两种：根本和分支。首先是
English
This is the teaching on admonishing to cherish discipline. The first is: 'The remaining six non-virtues, one should abandon in accordance with.' This means that, in general, among the ten non-virtuous actions, killing and other three physical actions, and lying and other verbal actions are fundamental. If these four occur, the vows are lost, so one should retake them. Killing non-humans and other four actions, and the fault of drinking alcohol, these five, one should confess in the presence of a vow holder. Other than that, divisive speech and other three verbal actions, and the three mental actions, that is, the remaining six non-virtuous actions, are things to be abandoned in accordance with. These should also be corrected with a mind of regret and restraint. The second is: 'Even a lay vow holder, a knowledge holder, except for the signs and rituals of the ordained, should practice the rest, as said by Strong Arms.' This means that if a lay vow holder enters mantra, then such a lay knowledge holder, except for the aspects of ordained signs such as wearing monastic robes and carrying a begging bowl, and some rituals, should practice the rest as it appears in the Vinaya. If it is said like this, then for an ordained mantra practitioner, what need is there to mention it? In Strong Arms it says: 'The Victorious One, I have spoken of individual liberation, pure discipline without omission, the mantra householder abandons signs and rituals, all the rest should be practiced.' Therefore. Secondly, there are three teachings belonging to the side of ordination: the teachings of the novice's parents, the teachings of the novice nun, and the teachings of the monk. The first has three: the actual content of the vows taken by the novice, the transgressions to be guarded in accordance with, and the practices that accord with transgressions of what was taken at the time of ordination. The first is: 'Abandon killing, stealing, unchaste conduct, and lying, drinking alcohol, dancing, garlands, etc., large high beds, afternoon food, gold and silver; it is said that the ten gross ones are condensed to avoid discouragement.' This means that here, what is directly said are the ten gross ones, but if calculated in detail, it becomes thirty-three. The first is, like the sons of the Vriji, one becomes discouraged by hearing too many objects of training, so in order to avoid abandoning taking vows, the ten gross ones are condensed and spoken of, and are also divided into two: root and branch. The first is