【THE THREE TYPES OF PERSONS】- There are those who have correctly assumed the vow of ethical discipline of giving up the ten nonvirtues, which is not considered a vow and yet is similar to a vow

So here, regarding “not considered a vow and yet is similar to a vow,” I will briefly explain it. Generally, vows refer to precepts. Then why are they called vows? Why do we say, “there are those who have correctly assumed the vow of ethical discipline of giving up the ten nonvirtues, which is not considered a vow and yet is similar to a vow”? This vow is referring to ethical discipline in general, which will lead to the most virtuous level of kind deeds. In other words, this will bring about the purest virtuous effect, the best virtuous effect. And the other one, referred to as not a vow yet is similar to a vow, will lead to the worst nonvirtuous effect. So the most virtuous effect will promote you to the deity realm or at least allow you to maintain a human form. If we dedicate these merits so we can reach Pure Land, then we are certain to be reborn there, and this is due to precepts. Once you truly attain this essence of the precepts, as long as you abide by it, then you are certain to be reborn in Pure Land.

SOURCE 来源 :

33B 08’04”Vol 5 of Master Jih-Chang’s Discourse P23 L1
English Lamrim Vol 1 P131

日常师父法语📡33B 08’04”手抄稿第5册P23 L1

道次引导 : 非律仪非非律仪所摄净戒律仪

那么在这个地方，关于“律仪非律仪”我简单地解释一下，律仪通常也就是说这个是戒律。那么为什么称它为律仪？为什么称它为“非律仪非非律仪所摄净戒律仪”呢？这个律仪普通就是指戒善，它这个能够发最善的上品的无表业的，换句话说，这种一定是感最好的善净之业，一定是最好的善净之业。那么另外一种叫非律仪或者叫不律仪，那是一定感得上品的恶业。所以上品的善业它一定会超生、生天，最起码的话一定保持人身，如果我们以这功德回向净土的话，那一定会往生，这就是戒。所以你真正的得到了这个戒体，只要如法去做的话，往生那稳得不得了。 那么同时那个不律仪的话一定堕落。