English
For example, if someone unknowingly drinks poison, and the poison enters their body, they are tormented by the poison and deeply regret it, wanting to vomit the poison out. This is not just lip service, but generating regret from the depths of the heart, which is the power of repudiation. Like taking medicine to cure poisoning, using the strong actions of body, speech, and mind to eliminate faults, and striving to practice all virtuous deeds for the sake of virtue is the power of application. Like not knowingly drinking poison in the future, confessing previous downfalls, and thinking of not committing such faults again, thereby abstaining from sinful actions. If you confess, there are benefits of purification, and if you do not confess, there are faults in this life and the next. Generating a strong understanding of this is the power of restoration. When detoxifying, the basis of one's own continuum can be healed, and it is necessary to rely on a doctor who has poison medicine as the object of reliance. The basis of one's own continuum is taking refuge in the Guru and the Three Jewels, generating the supreme Bodhicitta, and diligently reciting the sutras for confessing downfalls, etc. The object of reliance is confessing to the Guru and the Three Jewels with strong faith, believing that confession will definitely purify, therefore this is the power of reliance. In this way, one practices through the means of possessing the four powers completely. However, if the methods of confession of this tradition are not done as described earlier, although one cannot truly remove the downfall from the continuum, one will experience very slight results of maturation. Therefore, this confession of the four powers is very important, so combining the two is key. Third, through understanding the faults of sins, the advice is to diligently guard against them: However, if one engages in any powerful sin or downfall, the time to attain the ground will be delayed for a long time, so guard it like your eyes. That is to say, confessing properly in this way can eliminate faults, but even so, for example, if a root downfall is confessed and vows are taken, it can be remedied. However, as long as one has not attained Arhatship, the essence of the defeat cannot be eliminated, and it is much more difficult for such a person to attain Arhatship than others. If one engages in any powerful sin or downfall that needs to be purified, even if one strives to practice the antidote with great effort, the obscurations of sin in the continuum will not be liberated.
Chinese
由于获得更高层次的功德需要很长时间，所以即使是细微的堕落，也必须像保护眼珠一样珍视地守护。因为即使是微小的过错，也能产生巨大的异熟果报。经中说：‘对于导师慈悲的教法，心生轻视并稍有违越者，将因此获得痛苦和受制于他。如同砍伐竹林会损害芒果园一样。’在此，有些人即使多次违背国王的重大命令，也不会受到惩罚。如果不如法地违背了能仁的教诲，就会像艾拉树叶上的虫子一样转生为畜生。’又说，从以前的破戒过患来看，将不会听闻正法，听闻也会迅速遗忘，证悟地道也不会生起。’如果认为即使戒律破损，只要不告诉他人，就不会有他人的羞辱等，那么，本生经中说：‘即使在未见的情况下作恶，也不会像吃了毒药一样感到快乐。因为天神和瑜伽士们，不可能用清净的眼睛看不到。’因此，即使秘密地作恶，也会被土地神宣告，恶名传遍四方。世间包括天神在内都会羞辱和轻蔑。去堪布和轨范师面前会感到羞愧，在僧团中会感到羞涩，接受施主的供养会感到胆怯。白方的天神和护法不会守护，黑方的魔类会伺机而动。今生一切不 желаемое 都会降临，不会生起更高的功德，以前听闻的都会忘记。死亡时带着后悔而去世，将在恶趣中感受痛苦。总之，如果违越了根本堕、支分堕、粗罪、堕罪、忏悔罪、恶作等，经中说将次第从热地狱转生到复活地狱。因此， желающие 自己快乐的人，应该以非常谨慎的态度努力守护。第五，守护的利益有三：仅仅是戒律的利益，别解脱戒的利益，以及它成为一切功德的基础的利益。第一，仅仅是戒律的利益：利益是疾病和国王的
English
Since obtaining the qualities of higher grounds takes a long time, even the slightest downfall must be protected with care, like one's own eyes. This is because even small faults can produce great karmic results. The scriptures say: 'Whoever disregards the compassionate teachings of the teacher and slightly transgresses them will thereby obtain suffering and be subject to others. Just as cutting down a bamboo grove harms a mango orchard.' Here, some people may not be punished even if they violate the king's major commands several times. But if one improperly violates the teachings of the Able One, one will be reborn as an animal, like a worm on an Ela leaf. ' Furthermore, it is said that from the previous faults of breaking vows, one will not hear the Dharma, and if one hears it, one will quickly forget it, and the realization of the grounds and paths will not arise. If one thinks that even if one's discipline is broken, if one does not tell others, there will be no shame from others, etc., then the Jataka says: 'Even if one commits evil without being seen, one will not be happy as if one had eaten poison. For it is impossible for the gods and yogis not to see with their pure eyes.' Therefore, even if one commits evil in secret, it will be proclaimed by the earth gods, and the bad reputation will spread in all directions. The world, including the gods, will be ashamed and despised. One will be ashamed to go before the Khenpo and Acharya, shy in the midst of the Sangha, and timid to receive offerings from patrons. The white-sided gods and Dharma protectors will not protect, and the black-sided demons will seize the opportunity. In this life, all unwanted things will befall one, higher qualities will not arise, and one will forget what one has heard before. At the time of death, one will die with regret and experience suffering in the lower realms. In short, if one transgresses the root downfalls, branch downfalls, gross sins, downfalls, confessions, and misdeeds, the scriptures say that one will be reborn in succession from the hot hells to the reviving hells. Therefore, those who desire their own happiness should strive to protect them diligently with great care. Fifth, the benefits of protection are threefold: the benefits of mere discipline, the benefits of individual liberation vows, and the benefits of it becoming the basis for all qualities. First, the benefits of mere discipline: the benefits are diseases and the king's
Chinese
为了惩罚而受持戒律。即使消除一些违缘，也只是畏惧救护的戒律。为了来世而受持，称为希愿戒律。即使获得天人的安乐果报，也不是解脱。如是，如果如法守护而不毁坏，那么它的利益是，今生为了从疾病和国王的惩罚等中解脱而受持，那么它和它各自的 desired 结果，虽然能消除今生的一些暂时违缘，但也只是畏惧救护的戒律而已。如果畏惧来世恶趣的痛苦，为了仅仅获得显现的天人安乐而受持，称为希愿戒律，如自己所愿获得天人的安乐果报，但因为没有被出离心所摄持，所以不是从轮回中获得解脱的方法。第二，别解脱戒的利益是：具有决定出离的戒律，如同获得阿罗汉的欢喜传记。因此，如果以想要从轮回中决定出离，获得寂灭三者中的任何一个的意乐所摄持，受持八种律仪中的任何一种，并且守护戒律不毁坏，那么获得阿罗汉等寂灭三者中所追求的任何一个都不会困难。例如，小弟欢喜最初的时候，被导师的命令强迫受戒。之后，导师用神变引导他，向他展示了天女们，因为想要来世和她们一起出生而努力学习，所以之前的戒律变成了希愿戒律。在那之后，展示了地狱的痛苦，生起了出离心，从那以后，别解脱戒变成了具相，并且好好地学习，像这样显现了获得阿罗汉果位的解脱。不仅如此，暂时的利益也有：如同梵天一样行持，值得智者们赞叹，并且富裕七圣财，没有后悔地结束死亡的时间，因为守护了来世的失败，所以能自在地控制他人的幻变。僧众剩余能欢喜幻变，粗重者能欢喜兜率天，远离堕罪的争斗。因为守护了忏悔和罪行，所以会转生到住在须弥山的诸天之处。最终，对于没有后悔的清净戒律
English
Taken for the sake of punishment. Even if some obstacles are eliminated, it is only the precept of fearing protection. Taken for the sake of the future, it is called the precept of good wishes. Even if one obtains the happiness of gods and humans, it is not liberation. Thus, if one guards it properly without destroying it, then its benefit is that if one takes it in this life to be freed from diseases and the king's punishment, then it and its respective desired results, although it can eliminate some temporary obstacles in this life, it is only a precept of fearing protection. If one fears the suffering of the lower realms in the future, and takes it only to obtain the happiness of gods and humans, it is called the precept of good wishes, and one obtains the fruit of happiness of gods and humans as one wishes, but because it is not grasped by the mind of renunciation, it is not a method of obtaining liberation from samsara. Secondly, the benefit of the Pratimoksha vows is: If one has the precept of definite renunciation, like the liberation of Ananda who attained Arhatship. Therefore, if one takes any of the eight kinds of precepts, grasped by the intention of wanting to definitely renounce samsara and attain any of the three nirvanas, and guards the vows without destroying them, then it is not difficult to obtain whatever one seeks among the three nirvanas such as Arhatship. For example, when Ananda the younger brother first took the vows involuntarily by the order of the Teacher. Afterwards, the Teacher led him by miraculous power and showed him the goddesses, and because he wanted to be born with them in the future, he diligently studied, so the previous vows became the precepts of good wishes. After that, he was shown the suffering of hell, and the mind of renunciation arose, and from then on, the Pratimoksha vows became qualified, and he studied well, and thus manifested the liberation of attaining the fruit of Arhatship. Moreover, there are also temporary benefits: behaving like Brahma, worthy of praise by the wise, and rich in the seven noble treasures, ending the time of death without regret, because one has guarded against failure in the next life, one can freely control the illusions of others. The Sangha's remainder can rejoice in illusions, the gross can rejoice in Tushita, and one is free from the strife of falling into sin. Because one has guarded confession and misdeeds, one will be reborn in the abodes of the gods who dwell on Mount Meru. Ultimately, for the pure precept without regret
Chinese
依靠它，可以成就专注目标的禅定。依靠它，以无分别的智慧断除轮回的根本——我执，从而获得无余涅槃。萨迦神说：极赞之财为圆满，生于天宫之殊胜处，获得禅定与出离，此戒律果报大。又，在《比丘极珍爱经》中说：极其善妙之戒律，守护之人具美貌，安住于调伏，自信于戒律之学。此人即使一日，亦积聚无量之福德，成就成佛之果。如是。第三，成为一切功德之基础的利益是：皈依三宝等后后之功德殊胜，前前者为后后之共同道，故发心咒之所化亦与之相同，是故为一切功德之基础。如是说。在《涅槃经》中说：何人皈依三宝，彼等速疾成正觉。如是所说之皈依三宝之居士的利益，亦不及圆满居士戒之利益的百分之一。如是等等，出家沙弥和比丘的戒律功德，后后胜于前前百倍千倍。前前者为后后之共同道阶梯之故。如是，别解脱戒亦为发心戒之所依，彼二者亦为密咒戒之所依，故二者之上位戒之所化亦需下位二者，如前所说。因此，出离心之戒律乃一切宗派之教证功德之基础。如《亲友书》云：戒如大地为能生，一切功德之根本。如是。总之，以前教法兴盛之时，较之于多年守护圆满学处之清净戒律，现在
English
Relying on it, one can achieve single-pointed concentration on the object. Relying on it, with non-conceptual wisdom, one cuts off the root of samsara, the clinging to self, and thus attains the complete nirvana without remainder. The Sakya deity said: "The most praised wealth is perfection, born in the excellent palace of the gods, attaining samadhi and renunciation, this discipline has great fruit." Also, in the Sutra of Great Love for Bhikshus, it says: "The very excellent discipline, the person who observes it has a beautiful form, dwells near discipline, and has confidence in the study of discipline. That person, even in one day, accumulates immeasurable merit and achieves the fruit of Buddhahood." Thus. Third, the benefit of becoming the basis for all qualities is: Taking refuge in the Three Jewels and other later qualities are supreme. The former is the common path of the latter, so the disciples of mind generation and mantra are the same. Therefore, it is the basis of all qualities. As it is said. In the Nirvana Sutra, it says: "Whoever takes refuge in the Three Jewels, they will quickly become Buddhas." As it is said, the benefit of a layperson taking refuge in the Three Jewels is not even one percent of the benefit of the complete lay vows. Likewise, the qualities of the vows of novice monks and fully ordained monks are a hundred or a thousand times greater than the previous ones. Because the former is the common path and stepping stone of the latter. Likewise, those Pratimoksha vows also become the basis for the vows of generating the mind of enlightenment, and both of them become the basis for the vows of secret mantra. Therefore, the disciples of the two higher vows also need the two lower ones, as mentioned above. Therefore, the discipline of renunciation is the basis of all the scriptural and experiential qualities of all vehicles. As the Letter to a Friend says: "Discipline is like the earth, the source of all qualities." Thus. In short, in the past, when the teachings were flourishing, compared to maintaining the pure discipline of the complete training for many years, now