English
Although giving instruction to the fallen can be rectified, as long as one has not attained the state of an Arhat, the very basis of defeat cannot be eliminated. Just as attaining Arhatship is much more difficult than for others, even if one strives to apply antidotes to each powerful sin to be purified, the mindstream obscured by negative karma will be greatly delayed in attaining the ground of liberation. As it is said in the Bodhicharyavatara: "Thus, powerful downfalls and those with powerful Bodhicitta, if they alternate in samsara, it will take a very long time to attain the ground." Furthermore, among the ten faults of not keeping vows mentioned in the Vinaya Sutra, it is said: "One will not hear the true Dharma, and what is heard will be quickly forgotten, and realization of the stages and paths will not arise." In the Root Tantra of Manjushri it says: "If the vows are broken in this recitation, there will be no supreme accomplishment, nor will there be a middling accomplishment, nor will there be a lower accomplishment. The Sugata did not say that mantras are accomplished by those whose vows are corrupted; that is not the place or direction for those who go to the city of Nirvana." Therefore, one must protect even the slightest downfalls with the care one would give to one's own eyes, because even small faults can produce great karmic results. As it is said in the scripture: "Whoever thinks lightly of the compassionate teacher's teachings and transgresses even slightly, will thereby obtain suffering under the power of others, like destroying a mango grove by cutting down a reed thicket." Here, some may transgress the great commands of a king several times and not receive punishment, but if one transgresses the Sugata's teachings improperly, one will be born as an animal, like a worm in an Ela leaf. In short, if one transgresses the root vows, the remaining vows, the gross vows, the vows of confession, and the vows of misconduct, the sutras say that one will be born in the hot hells up to the reviving hells in order. Seventh, there are three benefits of keeping vows: the benefit of just keeping vows, the benefit of individual liberation vows, and the benefit of it becoming the basis for all qualities. The first is: benefits are taken to eliminate illness and the king's punishment, although some obstacles can be eliminated, vows are the true protection from fear. Taking vows for the sake of the future, good aspirations are vows.
Chinese
说。即使获得天人的安乐果报，也不是解脱。这是说，为了今生从疾病和国王的惩罚等中解脱而受持的，是救护怖畏的戒律；为了来世仅仅获得天人的安乐果报而受持的，是善愿的戒律。这样，它和它各自的愿望，消除今生的违缘，来世也仅仅能获得天人的安乐果报。但是，由于没有被出离心的思想所摄持，所以不是从轮回中解脱的方法。第二是，如果具有决定出离的戒律誓言，就像获得阿罗汉的难陀的传记一样。这是说，从轮回中决定出离，以涅槃三者任何一个的思想所摄持的，善妙受持的八种戒律中的任何一种，都是别解脱的誓言。因为是从轮回中决定解脱的誓言的缘故。如果具有这个誓言，那么乃至学习一条微细的学处，也会成为涅槃的因，因此毫不费力地就能获得阿罗汉的果位。譬如，难陀最初被世尊的命令强制受戒。之后，世尊用神变引导他，给他看天女，因为想要来世和她们一起出生，所以努力学习，以前的誓言相续就变成了善愿的戒律。在那之后，给他看了地狱的痛苦，生起了出离心。从那以后，就变成了别解脱的誓言，因为善妙地学习，所以获得了阿罗汉的果位。不仅如此，暂时的利益也有，具有梵天一样的（功德），被智者们赞叹，拥有七圣财，无有后悔地死亡，来世守护不堕罪，能自在化乐天。增上的僧众能生喜乐，粗罪能生兜率天，堕罪能生无热天。守护忏悔和罪行，能转生到住在须弥山的诸天之处。最终，依靠无有后悔的清净戒律，能成就专注一境的等持。依靠它，以无分别的智慧断除轮回的根本我执，从而获得决定出离的无余涅槃。萨迦的
English
It says, "Even if one obtains the happiness of gods and humans, it is not liberation." This means that taking vows to be liberated from illness and the king's punishment in this life is the precept of protecting from fear. Taking vows to obtain only the happiness of gods and humans in the next life is called the precept of good wishes. Thus, it and it's respective wishes eliminate obstacles in this life and will only obtain the happiness of gods and humans in the next life. However, since it is not grasped by the thought of renunciation, it is not a method of liberation from samsara. The second is: If one has the precept of definite renunciation, like the liberation of Nanda who attained Arhatship. This means that any of the eight types of precepts that are well taken with the thought of definitely renouncing samsara, any of the three, is the Pratimoksha vow. Because it is a vow that definitely liberates from samsara. If one has that vow, then even learning a subtle precept will become the cause of nirvana, so one will effortlessly attain the fruit of an Arhat. For example, Nanda was first forced to take vows by the Buddha's command. Afterwards, the Buddha led him by miraculous power and showed him the goddesses. Because he wanted to be born with them in the next life, he worked hard to learn, and the previous vow continuum became the precept of good wishes. After that, he was shown the suffering of hell, and renunciation arose. From then on, it became the Pratimoksha vow, and because he studied well, he attained the fruit of an Arhat. Moreover, there are also temporary benefits: having Brahma-like (qualities), being worthy of praise by the wise, being rich in the seven noble riches, dying without regret, guarding against defeat in the next life, and being able to control Paranirmitavasavartin. The Sangha that remains can generate joy, the coarse ones can generate Tushita, and the fallen ones can generate Atapa. By guarding confession and misdeeds, one will be reborn in the abode of the gods residing on Mount Sumeru. Ultimately, relying on the pure precept of no regret, one will achieve single-pointed concentration. Relying on that, one will cut off the root of samsara, the clinging to self, with non-conceptual wisdom, and thus attain the complete nirvana of definite renunciation. Saga's
Chinese
（赞颂）善妙财富圆满树，生于天界殊胜宫。获得禅定与出离，此戒律乃大果报。如是说。于《于比丘极珍爱经》中云：何者善持诸戒律，彼人具足美妙身。安住于调伏律仪，自信持守诸戒学。此人即使仅一日，亦积聚无量之福德。成就佛陀之果位。如是说。于《医方根本续》中云：诸比丘，若能串习戒律，则禅定能长久安住。若能串习禅定，则智慧能长久安住。若能串习智慧，则心能从贪欲、嗔恚、愚痴中完全解脱。如是说。第三，皈依三宝等功德，后者更殊胜。前者是后者的共同道。发心与密咒之所化亦相同。因此，是诸功德之根本。第四，于《涅槃经》中云：何人皈依于三宝，彼等速疾成正觉。如是所说，受持三皈依之利益，完全无法与圆满居士戒，以及沙弥戒，比丘戒等戒律之利益的百倍或千倍等量齐观，因此后者更为殊胜。前者是后者之道基，是次第趋入之共同道。因此，别解脱戒亦是菩提心戒与密咒戒之所依。因此，出离之戒律乃生起一切乘之教证功德之根本，是令功德增长之所依。如《亲友书》云：戒如大地为能生，一切功德之根本。如是说。总而言之，往昔教法兴盛之时，经无数年守护圆满之清净戒律，与如今教法衰微之际，仅于一日守护一条戒律相比，后者之利益更为殊胜。如《三摩地王经》云：于恒河沙数劫中，
English
(Praises) Excellent wealth is a tree of perfection, Born in the sacred palace of the gods. Attain samadhi and renunciation, This discipline is a great fruit. Thus it is said. In the Sutra of Great Affection for Bhikshus: Whoever perfectly keeps the precepts, That person has a beautiful form. He dwells near discipline, He trusts in the precepts he has learned. That person, even in a single day, Accumulates immeasurable merit. Accumulating and accomplishing the fruit of Buddhahood. Thus it is said. In the Root Tantra of Medicine: Monks, if you practice discipline, Samadhi will abide for a long time. If you practice samadhi, Wisdom will abide for a long time. If you practice wisdom, The mind will be completely liberated from desire, hatred, and ignorance. Thus it is said. Thirdly, Taking refuge in the Three Jewels and other qualities, the latter is superior. The former is the common path of the former and the latter. The disciples of bodhicitta and mantra are also the same. Therefore, it is the foundation of all qualities. Fourthly, in the Nirvana Sutra it says: Whoever takes refuge in the Three Jewels, They will quickly become Buddhas. As it is said, the benefits of taking refuge in the Three Jewels cannot be compared to the complete lay vows, the novice vows, and the benefits of the bhikshu vows, even in hundreds or thousands of times. Therefore, the latter is superior. The former is the path to the latter, and it is the common path to enter in order. Therefore, those vows of individual liberation are also the basis for the vows of Bodhisattva and mantra. Therefore, the discipline of renunciation is the basis for generating the qualities of learning and realization of all vehicles, and it is the basis for increasing merit. As the Letter to a Friend says: Discipline is like the earth that produces and does not produce, It is said to be the foundation of all qualities. Thus it is said. In short, in the past, when the teachings were flourishing, guarding the complete and pure discipline for countless years, compared to guarding only one precept for one day in this time when the teachings are close to decline, the latter's benefits are greater. As the Samadhiraja Sutra says: For billions of kalpas, as many as the sands of the Ganges,
English
With devout mind, offering food and drink, with parasols, banners, and garlands of lights, I pay homage to billions of Buddhas. If the sacred Dharma declines, and the Sugata's teachings are about to disappear, practicing one precept day and night, this merit is far superior to the former. Thus it is said. Having thus completed, the chapter is summarized as follows: This is the second (part), which distinguishes the Pratimoksha discipline. That is to say, this treatise has five chapters, and this is the commentary on the second chapter, which distinguishes the Pratimoksha sequence of practice common to the Hearers' discipline and the teachings. Here it is said: Abiding on the snowy mountains of the supreme assembly, with five faces showing fearless acceptance and rejection, the great teacher who manifests as the lion body of Dharma and discipline, is offered with this well-spoken word that follows reason and scripture. By drinking the nectar of the wise, with faith and diligence, may the power of wisdom greatly increase, may we hold the sacred Dharma well in future lives, and may we obtain the glory of giving freely to beings as they wish. ༈ Namaḥ sarva buddha bodhisattvebhyaḥ (藏文，梵文天城体：नमः सर्व बुद्ध बोधिसत्त्वेभ्यः，梵文罗马拟音：namaḥ sarva buddha bodhisattvebhyaḥ，汉语字面意思：顶礼一切佛菩萨). All the Victorious Ones of the ten directions, together with their children, arise from the mind of emptiness and compassion united. Therefore, I pay homage to the Bodhicitta and the virtuous friend who shows it. Without falling into the ravines of eternalism and nihilism, in the ease of the Middle Way of scripture and reason, may the stream of nectar flowing from the well-spoken words be a feast of immortality for the fortunate. ༈ Secondly, explaining the vows of the Bodhisattva, there are three parts: how the Teacher spoke of the treasury of the Paramitas, how to summarize and uphold them through explanation and practice, and how to establish the subject matter of such upholding. First: The great hero, the guide of beings in the Fortunate Aeon, spoke of the vast and immeasurable treasury to those of the Great Vehicle lineage at Vulture Peak and other places. That is to say, this Teacher had already become a Buddha in countless inconceivable aeons in the past, but in order to lead beings out of suffering in this Fortunate Aeon, he again showed the attainment of great unsurpassed Bodhi through the twelve deeds. As it says in the Uttaratantra: "The compassionate one knows the world,"