Chinese
应当忆念皈依的意义。为了那个目的，想要受持八支斋戒，所以请念诵这个三遍。 僧众请垂听。我，名为某某，从此时起直至生命终结，皈依于二足尊之殊胜者佛陀。皈依于离欲者之殊胜者法。皈依于众会之殊胜者僧伽。我，名为某某，直至生命终结的每个月的初八、十五和三十，请僧众为我受持八支斋戒。 首先做。第二次也念诵后做第二次。第三次分三个部分。从皈依僧众到皈依是皈依语。八支斋戒是自语。请僧众受持是他语。因此，皈依语和自语完成后，你的相续中会生起律仪。 我们会成为堪布，因此那时会生起获得之智，那时我们也会成为堪布，所以必须说“为师”，因此要记住，然后念诵第三次，做第三次。 方法如上。 之后是说学处。 那样就获得了斋戒时法的律仪。 获得了那个还不行，必须守护，守护的方式就像阿罗汉们以意舍弃了八种应断之物，身体和语言不再返回一样，我也在三个好时节，斋戒的八种应断之物及其所属，以意舍弃，身体和语言不再返回，必须这样想，像这样的说学处必须念诵三遍。 在《安住经》中说：“像那样两次三次。”因此请念诵这个三遍。 就像以前的圣者大阿罗汉们在每个月的初八、十五和三十，断绝杀生、不予取、非梵行、妄语、谷酒和调制酒，成为放逸处，歌舞、乐器的声音、花鬘、涂香、装饰和色彩，高床和
English
One should remember the meaning of taking refuge. For that purpose, thinking to take the eight-limbed vows, please repeat this three times. Venerable Sangha, please listen. I, named so-and-so, from this time until the end of my life, take refuge in the Buddha, the supreme of the two-legged beings. I take refuge in the Dharma, the supreme of those free from desire. I take refuge in the Sangha, the supreme of assemblies. I, named so-and-so, on the eighth, fifteenth, and thirtieth of every month until the end of my life, request the Sangha to observe the eight-limbed vows for me. Do the first. Do the second by repeating it again. The third is in three parts. From taking refuge in the Sangha up to taking refuge is the refuge statement. "The eight-limbed vows" is the self-statement. "Please let the Sangha observe" is the other statement. Therefore, after the refuge statement and the self-statement are complete, the vows will arise in your continuum. We will become preceptors, so at that time, the wisdom of attainment will arise, and at that time, we will also become preceptors, so it is necessary to say "for the teacher," so keep that in mind, and then repeat the third time and do the third. The method is the same as before. After that is stating the precepts. That is how one obtains the vows of the time-law of the vows. It is not enough to obtain that; one must protect them, and the way to protect them is that just as the Arhats abandon the eight things to be abandoned with their minds, and their body and speech do not return, so too, I, in the three good times, abandon with my mind the eight things to be abandoned of the vows, together with their accessories, and my body and speech do not return. One must think like that, and it is necessary to repeat this kind of statement of precepts three times. In the Sutra of Abiding it says, "Like that, two times, three times." Therefore, please repeat this three times. Just as the great noble Arhats of the past on the eighth, fifteenth, and thirtieth of every month abstained from killing, taking what is not given, non-celibacy, lying, grain alcohol and distilled alcohol, becoming places of carelessness, singing, dancing, the sound of musical instruments, garlands, applying perfume, ornaments and colors, high thrones and
Chinese
舍弃食物，如同从非时之食中返回一样，以这八支我随学诸位殊胜的阿罗汉。随之修持。随之行持。三次之后，如前述般善巧。归纳而言，祈请誓言时法施予。如是所说的誓言是永恒的戒律。时法近住衡量，通过仪轨的实际显示，也显示了施予学处，其方式是：如是具有永恒戒律和时法性质，阻止放逸行为的持续，如是戒律的守护方式是：一般来说，皈依三宝的学处中，《涅槃经》中说：凡皈依佛者，是真优婆塞，任何时候都不皈依其他神祇。若于正法求皈依，当离恼害之心。若皈依僧伽，不敬外道。以及《皈依七十颂》中说：凡皈依三宝者，既已立誓成为优婆塞，当守护三皈依，不以恭敬供养和礼拜一切外道。如是行持。于皈依佛的学处中，不应礼拜供养世间神祇等，即使到达神像之处，也应以钹声警醒，（念诵）诸法皆从因缘生。等等，并且应当开始和舍弃。（念诵）等等的偈颂，以之利益说法。同样，无论见到如来之身像和心之所依，都应恭敬，甚至对于孩童玩耍之物，也应生起恭敬心。如《亲友书》中说：如来之身像，即使是木头所造，无论如何，智者都应供养。因此，于皈依法的学处中，断除对众生的损害。不舍弃正法，无论大小乘、正邪如何显现，都不应视为好坏。对说法者恭敬，并遵从其所说。对于其所教导的正法，应尽力听闻、思维、修行、讲说等，并断除与此相违背之处。从经卷到双连字之间
English
Having abandoned food, just as returning from eating at an improper time, with these eight branches, I follow the noble Arhats. I practice accordingly. I act accordingly. After three times, act skillfully as before. In summary, when requesting vows, bestow the Dharma and time. The vows spoken thus are the eternal precepts. 'Time-bound precepts, observing the upavasatha' indicates that through the actual display of the ritual, the bestowal of training is also shown, and the manner of this is: Thus, possessing the nature of eternal precepts and time-bound precepts, preventing the continuation of undisciplined behavior, the manner of guarding such precepts is: Generally, in the training of taking refuge in the Three Jewels, the Nirvana Sutra states: 'Whoever takes refuge in the Buddha is a true Upasaka, and at no time does he take refuge in other gods.' 'If seeking refuge in the sacred Dharma, be free from the mind of harming and injuring.' 'If also taking refuge in the Sangha, do not pay homage to other heretics.' And the Seventy Verses on Refuge state: 'Whoever takes refuge in the Three Jewels, having vowed to be an Upasaka, should protect the three refuges, and not offer worship or prostration with reverence to all heretics.' Act accordingly. In the training of taking refuge in the Buddha, one should not offer worship to worldly gods, etc., and even upon arriving at a place of divine images, one should awaken them with the sound of cymbals, (reciting) 'All dharmas arise from causes.' etc., and one should begin and abandon. (reciting) etc., of the verses, to benefit the teaching of Dharma. Similarly, whatever form of the Tathagata's body and mind support one sees, one should be respectful, and even to something played with by a child, one should generate reverence. As the Letter to a Friend states: 'The body image of the Sugata, even if made of wood, however it is made, the wise should worship.' Therefore, in the training of taking refuge in the Dharma, abandon harming sentient beings. Do not abandon the sacred Dharma, and however the Great and Small Vehicles, the definitive and provisional appear, one should not view them as good or bad. Respect the speaker of Dharma, and follow what they say. For the sacred Dharma they teach, one should strive to listen, contemplate, meditate, teach, etc., and abandon what is contrary to these. From the scriptures to the double-joined letters
Chinese
应当恭敬地去做。因为在《劝请三续》中说：“双连字是三宝的名号。”所以在皈依僧众的教诲中说：不与外道朋友交往，不依止，不亲近。对于达到四位比丘以上的僧团，或者预流果等圣者，都要做恭敬的事情。即使对于破戒的比丘，也不应轻视，而应以恭敬的态度忆念僧众。如佛所说：“我的僧人即使破戒，也不是外道之辈。”所以，共同之处是依止殊胜之人，听闻殊胜之法，如理作意，修持殊胜之法，不放纵根门，尽力受持戒律，修持对众生的慈悲，努力供养三宝。此外，阿底峡尊者的观点是：为了生命和奖赏，不舍弃三宝；无论需要多么重要，也不寻求皈依之外的占卜、苯教、算命等其他方法；不中断定时的供养；引导自己和他人进入皈依的道路；无论去哪里，都向那个方向的佛陀顶礼，并以恭敬的态度前往。这五点是班禅的《三律仪决定》中所说：“为了生命和奖赏，不舍弃三宝。即使需要重要，也不寻求其他方法，不中断定时供养，引导自己和他人皈依。向所去方向的佛陀顶礼。这五点是阿底峡尊者认为的共同教诲。”因此，简而言之，如果像这样的主要教诲衰退，产生邪见，不希望解脱，并且以想要在能说会道的人面前给予皈依的想法来供养三宝。“请您接受我依止其他神灵，请您接受我成为外道”等等，或者说死后才给予皈依，除了死亡之外才给予，如果通过上述方式给予皈依，那么应该在善知识面前忏悔并重新受持。如此皈依的利益不可思议，简而言之，佛教中一切增上生和决定胜的功德，都仅仅来源于皈依三宝，如经部
English
Should be done with respect. Because it is said in the "Exhortation Three Continuums": "The double-linked letters are the names of the Three Jewels." Therefore, in the teachings of taking refuge in the Sangha, it says: Do not associate with non-Buddhist friends, do not rely on them, do not get close to them. For the Sangha of four or more monks, or for noble beings such as Stream-enterers, do all acts of respect. Even for those who have broken their vows, do not despise them, but remember the Sangha with respect. As the Buddha said: "Even if my monks break their vows, they are not like ordinary non-Buddhists." Therefore, in common, rely on a supreme person, listen to the supreme Dharma, properly apply the mind, practice the supreme Dharma, do not let the senses run wild, take vows as much as possible, cultivate compassion for sentient beings, and strive to make offerings to the Three Jewels. Furthermore, the view of the great Lord Atiśa is: Do not abandon the Three Jewels for the sake of life and rewards; no matter how important the need, do not seek other methods such as divination, Bon, or astrology other than taking refuge; do not interrupt the timely offerings; lead oneself and others onto the path of taking refuge; wherever you go, prostrate to the Buddha in that direction and go with respect. These five are what Panchen's "Determination of the Three Vows" says: "Do not abandon the Three Jewels for the sake of life and rewards. Even if the need is important, do not seek other methods, do not interrupt the timely offerings, lead yourself and others to take refuge. Prostrate to the Buddha in the direction you go. These five are what Lord Atiśa considers to be common teachings." Therefore, in short, if such main teachings decline, wrong views arise, one does not desire liberation, and with the intention of giving refuge in front of someone who can speak and understand, one offers the Three Jewels. "Please accept me as relying on other gods, please accept me as becoming a non-Buddhist," and so on, or giving refuge only after death, giving it only after death, if refuge is given in the ways mentioned above, then one should confess in front of a virtuous friend and take it again. Thus, the benefits of taking refuge are inconceivable, and in short, all the qualities of higher realms and definite goodness in the Buddhist tradition arise only from taking refuge in the Three Jewels, as in the Sutra.
Chinese
《ེ་རྒྱན་》中说：“守护一切各样衰败的世间和众生，以及恶趣的种种痛苦和无奈，以及生老病死和烦恼业。”因此，作为永久的戒律，要舍弃十不善业，并且尽力修持其相反的十善业，这很容易理解。然而，下面在修持道次第时会稍微讲解。其中，杀生就是不杀人；不予取就是偷盗，必须满足四卡尔沙巴涅；妄语就是说谎，特别是关于殊胜的人法；邪淫就是四种非梵行。如果违犯了，因为忏悔在前，所以要重新受持。如果违犯了皈依的细微戒律，或者杀了非人等稍微细微的四种情况，就要对一个没有发生同类罪行的人忏悔。其他六种不善业因为与已受持的戒律相符，所以必须守护。根本四条与三毒的任何一种结合都没有区别。杀生以嗔恨达到极致，所以与其相应的有恶语和害心，以及不予取。邪淫以贪欲达到极致，所以与其相应的是贪心。妄语以三毒的任何一种达到极致，所以与其相应的是离间语和绮语。这些以及皈依都需要正确的见解，所以必须守护与其相应的邪见。因此，因为害怕守护众多学处的基础，而不受戒的人，为了让他们入门，通常说要受持四根本戒的居士戒，但实际上必须守护所有的十不善业，因此也暗示了要修持相反的十善业。这里之所以认为这是自己的永久戒律，是因为这是进入佛教宗派的根本，所以才这样认为。这些也以之前的皈依戒为代表，如果舍弃了戒律，或者死亡，或者变成太监，或者因为邪见而断绝了善根，或者四根本戒的粗略戒律完全结束时，就要舍弃。除了死亡和变成太监这两种情况外，其他情况都要进行忏悔和守护，然后重新受持，因为经中说：“应当再次受持戒律，从这样的人那里。”因此，如果发生了堕罪，为了净化业障，要念诵《三蕴经》和《圣六门经》。