Chinese
教诫分二：一是宣说时法的教诫，二是若将此作为永恒之法，则成为俱胝的近事之理。首先，宣说时法的教诫：断除四根本是戒律的支分，断酒是谨慎的支分，高广大床，歌舞花鬘等，以及过午之食这三者，是苦行的支分，守护此等是近住的律仪。因为这八支不是永久的，所以不是功德的所依，因此，别解脱唯有具足特征的七众。如是说。杀生、不予取、非梵行、妄语，此四根本连同相关的支分一起断除，是使戒律稳固的支分。断除饮酒是使谨慎增长的支分。高大的床和高高的床这二者，以及歌舞，装饰花鬘等等，以及非时，即过午的食物，断除这三者是使苦行清净的支分。守护这八者是近住的律仪。如《俱舍论》云：戒律的支分，谨慎的支分，苦行的支分，四、一、如是三依次。这是支分的决定。其他有近住，但未皈依者则无。如是显示所依的决定。此外，《念住经》云：智者不应信赖酒，说此于我不害。饮时虽凉，异熟则热，酒使堕入地狱。如是说。如是，这八支不是一日一夜的时法，而是永久制定的戒律，因此，不是生起上方律仪功德的所依，因此，成为上方功德之所依的别解脱，决定是具足特征的七众。如《菩提道灯论》云：别解脱七众，恒具余律仪，乃有菩萨戒，否则非。如是说。二是若将此作为永恒之法，则成为俱胝的近事之理：若能终生守护此八支，则是俱胝的近事，但非有部所说。世亲论师认为是上座部的观点。如是说。如果终生
English
There are two types of instructions: first, the actual explanation of the instructions for temporary precepts; second, how one becomes a Koti lay follower if these are given as permanent precepts. First, the actual explanation of the instructions for temporary precepts: Abstaining from the four root downfalls is a branch of moral discipline. Abstaining from alcohol is a branch of mindfulness. A high and large bed, dancing, garlands, and so forth, and the three untimely afternoon meals, are branches of asceticism. Keeping these eight is the vow of the upavasa. Since these eight branches are not permanent, they are not the basis for qualities. Therefore, Pratimoksha, which possesses the characteristics, is definitely only the seven classes. That is, abstaining from killing, taking what is not given, unchaste conduct, and lying, the four root downfalls together with their associated aspects, is a branch that makes moral discipline stable. Abstaining from drinking alcohol is a branch that increases mindfulness. A large and high bed, dancing, wearing garlands, and so forth, and untimely afternoon meals, abstaining from these three is a branch that purifies asceticism. Keeping these eight is the vow of the upavasa. As it says in the Treasury of Knowledge: "A branch of moral discipline, a branch of mindfulness, a branch of asceticism, four, one, and three respectively." This is the determination of the branches. Others may have the upavasa, but those who have not taken refuge do not. Thus, it shows the determination of the basis. Furthermore, it says in the Establishment of Mindfulness: "The wise should not trust alcohol, saying that it does not harm me. Although it is cool when drunk, its ripening is hot. Alcohol causes one to go to hell." Thus it is said. Thus, since these eight branches are not a temporary precept for one day and one night, but a precept that is permanently established, they are not the basis for the qualities of the higher vows. Therefore, Pratimoksha, which has become the basis for the qualities of the higher vows, is definitely only the seven classes, possessing the characteristics. As it says in the Lamp for the Path: "The seven classes of Pratimoksha, those who always possess other vows, have the potential for the Bodhisattva vows, but not others." Thus it is said. Second, how one becomes a Koti lay follower if these are given as permanent precepts: If one keeps these eight as long as one lives, one is a Koti lay follower, but not according to the Sarvastivadins. Vasubandhu considers it to be the view of the Sthavira school. That is, if these eight branches are kept as long as
Chinese
如果承诺并守护直到死亡，正如旃扎巴大师这样承诺，因此被称为旃扎郭弥，虽然是郭弥的居士，但即使不是说一切有部的律中所说，但导师世亲认为这是圣上座部的宗义。如是说：‘郭弥的居士’这个名称是从圣上座部的口诀传承中听说的，没有见到善逝所说。虽然如此，但出自大乘的论藏，因为《宝积经》中说王子大悲心是这样承诺的。第三，居士的学处有三：确定居士的五种断除之法；从守护的方式的数量上，讲述居士的分类；显示顺应的学处。第一，确定居士的断除之法是：杀盗妄语邪淫舍，醉品皆断是居士戒。因此，所守护的是杀生，即断绝生命；盗取，即不予取；关于人的最高真理的妄语；以及因欲望而邪淫，这是四个根本。这些都需要是作为对境的众生，如果不具备，则仅仅是属于根本的罪过，而不是真正的根本，因此不会使戒律破损。这里不采用不净行，而是采用邪淫，是因为对于在家众来说容易守护等等。如《俱舍论》中说：邪淫极其低劣故，容易故不作故得。因此，作为它们的支分，断除使人迷醉之物，如果不断除，就无法守护其他的学处，因此这五个学处是居士的戒律，前四个是根本，最后一个是支分。第二，从守护的方式的数量上，讲述居士的分类，有二：声闻分别说部的宗义和经部的宗义。第一，声闻分别说部的宗义是：随欲受持依数量，一分行持多分行，全部行持一二三五断。也就是说，根据自己想要守护的来承诺，数量如何
English
If one vows and protects until death, just as Master Candrapa vowed, hence he was known as Candra Gomi. Although he was a Gomi layperson, even if it is not explained in the Vinaya of the Sarvastivada school, Master Vasubandhu considered it to be in accordance with the Sthavira school. As it is said: 'The name 'Gomi layperson' is heard from the oral transmission of the Sthavira school, but it is not seen to be spoken by the Sugata.' However, it appears in the Mahayana Pitaka, because it is said in the Ratnakuta Sutra that Prince Mahakarunika made this vow. Third, there are three aspects to the precepts of a layperson: identifying the five things to be abandoned by a layperson; explaining the categories of laypersons based on the number of ways of keeping them; and showing the corresponding precepts. First, identifying the things to be abandoned by a layperson is: 'Killing, stealing, lying, sexual misconduct motivated by desire, abandoning intoxicants, these are the vows of a layperson.' Therefore, what is to be protected is killing, that is, taking life; stealing, that is, taking what is not given; lying about the supreme truth of human dharma; and sexual misconduct motivated by desire, these are the four roots. For these, it is necessary that the object be a human being. If that is not complete, then it is merely a fault belonging to the root, and not the actual root, so the vows will not be broken. Here, instead of non-celibacy, sexual misconduct is adopted because it is easier for householders to protect, etc. As it says in the Abhidharmakosha: 'Because sexual misconduct is extremely base, because it is easy, because it is not done, it is attained.' Therefore, as a branch of these, abandoning intoxicants, because if one does not abandon them, one cannot protect the other precepts, therefore these five precepts are the vows of a layperson, the first four are the roots, and the last one is a branch. Second, explaining the categories of laypersons based on the number of ways of keeping them, there are two: the Sravaka Vibhajyavada school and the Sautrantika school. First, the Sravaka Vibhajyavada school is: 'According to the number of vows one wishes to take, one practices one aspect, mostly practices some aspects, practices all aspects, abandons one, two, three, or five.' That is to say, according to the number of vows one wishes to keep,
Chinese
其次，仅仅断绝杀生等，只实行一种；在此之上，仅仅断绝不予取等，实行几种；在这二者的基础上，断绝妄语等，实行大部分；在这三者的基础上，断绝邪淫及酒等，实行全部。这些依次是断绝一、二、三、五种应断之事的次第。其中，首先受持全部居士戒后，之后随自己意愿守护一种等，称为实行这些。第二，经部宗的观点是：在此之上，断绝不行梵行是梵行居士。经部宗认为，正如“即使以装饰来打扮，也行持佛法”等所说的那样。此二者，即梵行居士和谷米居士，因为舍弃了居家生活，所以是具有性行为的在家者；因为没有受持袈裟等标志，所以不是出家者，学者们是这样认为的。另外，这二者的行为在《神通示现经》中有明确的说明，如云：“出家具有诸多功德，如来们虽然赞叹，但因为对一切众生具有慈悲心，为了利益众生，我将治理国政。尽我一生，将行持梵行，也将受持八斋戒。”第三，宣说随顺的学处，分为二：正说和劝诫咒士在家者也必须学习。第一，正说：“不善余六随顺应断者。”意思是，在十不善业中，如前所说身的三种行为，以及语的妄语舍弃后剩余的离间语、粗恶语、绮语三种，以及意的贪心、害心、邪见三种，总共六种，以及与四根本戒相随顺的，如杀害旁生等应断之法，即使不放弃律仪，也应以追悔和律仪来改正，这是必须学习的。第二，劝诫咒士在家者也必须学习。
English
Secondly, like merely abandoning killing, practicing only one aspect; on top of that, like merely abandoning taking what is not given, practicing several aspects; on the basis of these two, abandoning falsehood, practicing mostly; on the basis of these three, abandoning sexual misconduct and alcohol, practicing completely. These are the stages of abandoning one, two, three, and five things to be abandoned, respectively. Among them, first, after taking the vows of a layperson completely, later guarding one aspect as desired, it is considered practicing these. Secondly, the view of the Sutra School is: on top of that, abandoning non-celibacy is a celibate layperson. The Sutra School believes that, as stated in "Even if adorned with ornaments, one practices the Dharma," etc. These two, the celibate layperson and the Gomi layperson, because they have abandoned household life, are householders with sexual desire; because they have not taken the signs of robes, etc., they are not both renunciates, so scholars believe. Furthermore, the conduct of these two is clearly stated in the Sutra of Miraculous Manifestations, as it says: "Although the Tathagatas praise the renunciate who possesses many qualities, because of compassion for all sentient beings, for the benefit of beings, I will administer the kingdom. As long as I live, I will practice celibacy, and I will also take the eight precepts of the Uposatha." Thirdly, there are two aspects to teaching the precepts that are in accordance with each other: the actual teaching and the exhortation that even mantra practitioners who are householders must learn. First, the actual teaching: "The remaining six non-virtues are in accordance with what should be abandoned." This means that among the ten non-virtuous actions, as mentioned earlier, the three actions of the body, and the remaining three of speech after abandoning falsehood—divisive speech, harsh speech, and idle chatter—and the three of mind—covetousness, malice, and wrong view—a total of six, and those that are in accordance with the four root vows, such as killing animals, etc., are things to be abandoned. Even if one does not give up the vows, one must correct them with regret and vows, which is what must be learned. Second, the exhortation that even mantra practitioners who are householders must learn.
Chinese
关于必须遵循的建议：即使是持有居士戒并精通咒语的持明者，除了出家人的标志和仪式之外，其余的都应该修持，这是功德贤所说的。也就是说，即使是持有居士戒的在家咒师，除了穿袈裟、持钵、剃发等出家人的标志，以及一些特定的仪式之外，其余的都应该像《律经》中所说的那样修持。功德贤中说：胜者我说过，别解脱的清净戒律，在所有律经中，咒师在家者应舍弃标志和仪式，其余的都应修持。因此，对于出家咒师来说，更不用说了。第二，关于出家方面的学处，分为三部分：讲解沙弥父母的学处、讲解比丘尼的学处、讲解比丘父母的学处。首先，讲解沙弥的学处，也分为三部分：沙弥应守持的戒律、应避免的相似罪行、以及出家时应避免的相似行为。首先，沙弥应守持的戒律分为两种：根本戒四条和支分戒六条。首先，根本戒四条是：杀生、偷盗、邪淫和妄语。也就是说，杀害人或已成胎之人，偷盗价值完整的物品，通过三种途径的任何一种行不净行，以及说谎欺骗他人，这四条如果守护就能成为戒律，如果不守护就会破戒，因此称为根本。其中，如同比丘一样，也有可忏悔和不可忏悔之分。《三百颂》中说：杀生等四条，如果沙弥因此失去戒律，如同比丘一样，沙弥也没有以后获得戒律的资格。第二，支分戒六条是：饮酒、歌舞等、花鬘等、高广大床、非时食、金银。为了避免怯懦，所以说是归纳为十条粗戒。也就是说，饮用使人醉酒的酒，放纵地唱歌跳舞，演奏乐器，
English
Regarding the advice that is necessary: Even a Vidyadhara who holds the Upasaka vows and is skilled in mantras, should practice everything else except the signs and rituals of a renunciate. This is what Guna Bhadra said. That is to say, even a householder mantra practitioner who holds the Upasaka vows, except for the signs of a renunciate such as wearing ochre robes, carrying a begging bowl, and shaving the head, and some specific rituals, should practice the rest as it is stated in the Vinaya. In Guna Bhadra it says: The Victorious One has said that the pure vows of individual liberation, in all the Vinaya, a householder mantra practitioner should abandon the signs and rituals, and the rest should be practiced. Therefore, for a renunciate mantra practitioner, what more needs to be said? Second, regarding the precepts for renunciates, there are three parts: explaining the precepts for a Shramanera's parents, explaining the precepts for a Bhikshuni, and explaining the precepts for a Bhikshu's parents. First, explaining the precepts for a Shramanera, which is also divided into three parts: the actual precepts to be kept by a Shramanera, similar offenses to be avoided, and similar actions to be avoided at the time of ordination. First, the actual precepts to be kept by a Shramanera are divided into two: the four root precepts and the six branch precepts. First, the four root precepts are: killing, stealing, sexual misconduct, and lying. That is to say, killing a human being or a fetus, stealing an item of complete value, engaging in impure conduct through any of the three paths, and lying to deceive others. These four, if protected, become precepts, and if not protected, they become a breach of vows, therefore they are called the root. Among them, like a Bhikshu, there are those that can be confessed and those that cannot be confessed. The 'Three Hundred Verses' says: If a Shramanera loses the precepts due to the four such as killing, like a Bhikshu, the Shramanera also has no chance to obtain the precepts later. Second, the six branch precepts are: drinking alcohol, dancing etc., garlands etc., high and large beds, untimely food, gold and silver. In order to avoid cowardice, it is said that they are summarized into ten coarse precepts. That is to say, drinking alcohol that causes intoxication, wantonly singing and dancing, playing musical instruments,