Chinese
菩萨等，如是说。面前安住的佛宝是，如彼经中说：绘画的，浮雕的，铸造的，泥塑等等。如是说。面前安住的法宝是，经教中说：九分支经典的函，经卷等等。如是说。面前安住的僧宝是，如彼经中说：资粮道之菩萨。如是说。顺序决定和数量决定也应从《月鬘经》中了解，分别解说也应在那里从各自的分类中详细了解。最终归宿于一处皈依也在那里已经阐述完毕。第三，皈依的时间长短是，有按日夜，尽寿，直至菩提边际三种，经教中说：时间是大乘行者直至菩提心要之间。一是尽寿立誓。如是说。第四，皈依对相续的利益，有共同意义和经文意义两种。第一，经教中说：利益有三种，即因时的利益，道时的利益，果时的利益。因时有今生和来世。今生的利益是，从八大怖畏中解脱，没有障碍，喜好佛法的诸神作为助伴，临终时心生欢喜等等。来世的利益是，从轮回的痛苦和恶趣的痛苦中救度，获得涅槃，成办增上生的安乐。道时的利益是，与四谛，八正道，七菩提分等结合。果时的利益是，获得二涅槃和三身。如是说。经文意义有五种，其中，成为等流果的利益有两种。感受等流是，皈依三宝后依次，自己成佛转法轮，具有圣众僧团。造作等流是，生生世世中不
English
Bodhisattvas, etc., as it is said. The Buddha Jewel residing in front is, as it is said in that very text: painted, embossed, cast, clay, and so on. As it is said. The Dharma Jewel residing in front is, as it is said in the teachings: the nine-part scripture's box, scriptures, and so on. As it is said. The Sangha Jewel residing in front is, as it is said in that very text: the Bodhisattva on the accumulation path. As it is said. The definite order and definite number should also be understood from the "Moon Garland Sutra," and the individual explanations should also be understood there from their respective classifications in detail. The ultimate refuge in one place has also been explained there. Third, the duration of taking refuge is, there are three types: daily, lifelong, and until the end of enlightenment. The teachings say: The time for Mahayana practitioners is until the essence of enlightenment. One is to vow for as long as life lasts. As it is said. Fourth, the benefits of relying on refuge in the continuum, there are two types: general meaning and textual meaning. First, the teachings say: There are three benefits: the benefit of the causal time, the benefit of the path time, and the benefit of the result time. The causal time includes this life and future lives. The benefits of this life are: being liberated from the eight great fears, having no obstacles, gods who delight in the teachings acting as helpers, having joy in mind at the time of death, and so on. The benefits of future lives are: being delivered from the suffering of samsara and the suffering of the lower realms, attaining nirvana, and accomplishing the happiness of higher realms. The benefits of the path are: being connected to the four truths, the eightfold noble path, the seven branches of enlightenment, and so on. The benefits of the result are: attaining the two nirvanas and the three bodies. As it is said. There are five textual meanings, among which, there are two benefits of becoming a result similar to the cause. Experiencing the similar cause is: by taking refuge in the three jewels, respectively, one becomes a Buddha and turns the wheel of Dharma, possessing a noble Sangha. Creating the similar cause is: in all lifetimes, not
Chinese
因此，他将转世并按照佛陀的教义行事。此外，外道有一派断见派。四派常见派中的第一派是顺世外道。这个宗派的教义是由天神上师圣者普布所创立的。身体就像用砖头砌成的花瓶一样突然出现。关于突然和固有的意义：没有开始和结束的是固有的。其余三个是突然出现的。就像身体和心识有开始和结束一样，众生也被认为是突然出现的。三个方面是：花瓶是主体。身体和心识与单一实体的个体以及任何花瓶相关联，因为它不是莲花。就像花瓶放在墙边一样。陶工和工匠用泥土和石头建造了许多像大肚子一样的花瓶。当花瓶倒塌时，连续性就中断了，这是突然的。没有开始和结束的莲花是固有的，是连续的法。将其作为标志，其他相似的类别，如泥土的幼苗等，是十种表达方式中指示方向的表达。通过一个相似的类别来理解一切，而不是掌握类别的普遍性。反驳它，如果颠倒过来就能成立：莲花是主体。身体和心识是不同实体的个体的连续心识，并且与任何莲花相关联，因为它不是花瓶。就像莲花生长在石头旁边一样。石头是连续的。这种安排三个方面的方式非常巧妙且难以理解，它将变得普遍。四派常见派的观点等，就像特别的赞颂一样。反驳的方式是：现在显现的无常的意识是主体。数论派或胜论派认为自我是有意识的，并且与现在的意识相关联，因为它不是虚空。就像现在的意识放在闪电旁边一样。此外，花瓶是主体。胜论派或食尘派认为自我是物质的，并且与任何花瓶相关联，因为它不是心识。就像花瓶放在树旁一样。此外，幼苗的毁灭和树木形状的生长是主体。耆那教徒认为生命像身体一样是永恒的，会收缩和膨胀，并且幼苗的毁灭和树木的形状
English
Therefore, he will be reborn and act according to the Buddha's teachings. Furthermore, among the non-Buddhists, there is one school of annihilationism. The first of the four schools of eternalism is the Lokayata. The tenets of this school were established by the divine guru, the sage Purva. The body is posited as suddenly arising, like a vase made of bricks. Regarding the meaning of sudden and inherent: that which has no beginning or end is inherent. The other three are posited as sudden. Just as the body and mind have both a beginning and an end, sentient beings are also proven to be sudden. The three aspects are: the vase is the subject. The body and mind are associated with an individual of a single entity and any vase, because it is not a lotus. Like a vase placed next to a wall. Potters and artisans build many pot-bellied vases from various soils and stones. When the vase collapses, the continuity is interrupted, which is sudden. The lotus, which has no beginning or end, is the inherent, continuous dharma. By placing it as a sign, other similar categories, such as soil sprouts, etc., are expressions that indicate direction among the ten expressions. Understanding everything through one similar category, rather than grasping the generality of the category. To refute it, it can be established if reversed: the lotus is the subject. The body and mind are the continuous consciousness of an individual of different entities, and are associated with any lotus, because it is not a vase. Like a lotus growing next to a stone. The stone is continuous. This way of arranging the three aspects is very skillful and difficult to understand; it will become common. The views of the four schools of eternalism, etc., are like special praises. The way to refute it is: the impermanent consciousness that appears now is the subject. The Samkhya or Vaisheshika schools consider the self to be conscious and associated with either the present consciousness, because it is not space. Like placing the present consciousness next to lightning. Furthermore, the vase is the subject. The Vaisheshika or Atomists consider the self to be material and associated with any vase, because it is not mind. Like placing a vase next to a tree. Furthermore, the destruction of the sprout and the growth of the tree's shape are the subject. The Jains consider life to be eternal like the body, contracting and expanding, and the destruction of the sprout and the shape of the tree
Chinese
因为它是任何种类的伴随物，因为它不是在陨石上画图案的东西。就像小水泡生出巨大的毁灭，在无常的根上放置了毁灭树形状的幼苗一样。 此外，娑罗树的种子，是遍入天或婆罗门，认为行走的因，补特伽罗是常恒的，并且伴随着任何一种种子无常，因为遍入天的父亲不是不存在的，因为不是原因的不是原因。就像在变黄的叶子旁边放置种子一样。 成熟果的利益是：由于引导至三恶道的痛苦，因此不会生于三恶道，并且努力获得天界的快乐。 作为行为果的利益有四种：成为所依是，如经中所说：业是菩提心树生长的根，是解脱大城的门，是近住等一切律仪的所依。如是所说，近住等别解脱八种，菩萨的律仪和开启解脱之门的所依，唯是皈依。 没有障碍是：不被八大怖畏，魔和魔类的障碍所阻碍，并且受到喜爱佛法的神的保护。 减少疾病是：平息内部元素紊乱和外部传染病。 长寿是：增强寿命、事业和福德的力量，长久住世，并且在死亡时也没有错觉等，心中喜悦，不离三宝的显现，并且在慈悲等善心中死去。 分离果的利益是：从三道所摄的轮回，痛苦的轮回，痛苦的自性，烦恼障或所知障中解脱。 自主果的利益是：由于与四谛、八正道、七菩提分等结合，从而圆满二资粮，从自续等无有不全的因中，获得有余涅槃和无余涅槃二果以及佛陀三身。这也是大乘的
English
Because it is any kind of accompaniment, because it is not something with patterns drawn on a meteorite. Just as a small water bubble gives rise to great destruction, and a sprout in the shape of a destroying tree is placed at the root of impermanence. Furthermore, the seed of the sala tree, either the Pervader or a Brahmin, believes that the cause of going, the person, is permanent, and is accompanied by any kind of impermanent seed, because the father of the Pervader is not non-existent, because what is not a cause is not not a cause. Just as a seed is placed next to a yellowing leaf. The benefit of the ripened fruit is: because it leads to the suffering of the three lower realms, one is not born in those three, and one strives for the happiness of the higher realms. There are four benefits of the fruit of action: To act as a basis is: As it is said in the teachings: Karma is the root from which the tree of bodhicitta grows, it is the gate of the great city of liberation, and it is the basis of all vows such as taking refuge. As it is said, the eight kinds of individual liberation, such as taking refuge, the vows of the bodhisattva, and the refuge that opens the door to liberation are only taking refuge. To be without obstacles is: not being obstructed by the eight great fears, demons, and the obstacles of demonic forces, and being protected by gods who delight in the teachings. To reduce illness is: to pacify internal elemental disturbances and external epidemics. To have a long life is: to increase the power of life, action, and merit, to live long, and at the time of death, to be without delusion, to be joyful in mind, not to be separated from the appearance of the Three Jewels, and to die in a state of compassion and other virtuous thoughts. The benefit of the fruit of separation is: to be separated from samsara, which is encompassed by the three paths, the suffering of samsara, the nature of suffering, the obscurations of afflictions, or the two obscurations of knowledge. The benefit of the fruit of ownership is: because it is combined with the Four Noble Truths, the Eightfold Noble Path, the Seven Limbs of Enlightenment, etc., thereby perfecting the two accumulations, from the causes that are complete without lacking self-continuum etc., one obtains the two fruits of nirvana with remainder and without remainder, and the three bodies of the Buddha. This is also of the Great Vehicle.
Chinese
化身有余依。法身和报身被认为是无余依。第五，不退失皈依的学处是：如经部所说，学处有共同的和不共同的，应从上师处了解。如是说，不共同的是三皈依各自的学处，以及共同的学处，分为两种讲解。第一种又分为，根本学处三种各自，以及支分学处三种各自的讲解两种。第一种有三种，佛的根本学处是：所断除的是夜叉，断除的方式是不依靠皈依，不以恭敬顶礼。法的根本学处是：所断的基础是所有众生，所断除的是身语的七种不善业的损害，以及意念的害心，断除的方式是依次断除损害，生起慈悲心。不计数邪见是因为是皈依的舍弃之因。全知大师说：舍弃之因是承认已逝的假立，具有的特征是生起邪见而舍弃。贪心是应遮止的过患。僧的根本学处是：所断的基础是自和他者的境，所断除的是罪恶之人，对此有两种，进入佛法之门的和未进入佛法之门的罪恶之人。第一种也有两种，进入外道之法的人，以及进入内道之法的罪恶之人。第一种是五种外道。第二种也有两种，颠倒运用经教之法，以及颠倒运用证悟之法两种。第一种是搅乱三藏之语。第二种是，未断除烦恼分别念，却自认为证悟了灭谛空性，以及颠倒运用道谛的见修行三者，如调伏诈现、调伏邪行等。未进入佛法之门的罪恶之人也有两种，不承认佛法的名称，以及承认其他导师的宗派，以及安住于非法之人。第一种是，野蛮的塔吉克人，他们将自己装扮成鬼神天人的形象，或者伪装成死尸鬼魂的样子，以及进行杀害众生的血祭等，这些在象雄和西藏盛行。第二种是，不住于律仪，以及处于中间的罪恶之中。这些断除。