English
Emanation Body with remainder. The Dharma Body and Enjoyment Body are considered to be without remainder. Fifth, the precepts for not losing refuge are: As stated in the scriptures, precepts are common and uncommon, which should be understood from the Guru. As it is said, the uncommon are the individual precepts of the three refuges, and the common precepts, which are explained in two ways. The first is further divided into two explanations: the three root precepts individually, and the three branch precepts individually. The first has three parts: The root precept of the Buddha is: What is to be abandoned is Yaksha, the way to prevent is not relying on refuge, not prostrating with respect. The root precept of the Dharma is: The basis of what is to be abandoned is all sentient beings, what is to be abandoned is the harm of the seven non-virtuous deeds of body and speech, and the harmful mind of the mind, the way to prevent is to abandon harm in sequence, and generate loving-kindness and compassion. Not counting wrong views is because it is the cause of abandoning refuge. The Omniscient Great One said: The cause of abandonment is admitting the past imputation, the characteristic of which is abandoning due to the arising of wrong views. Greed is the fault to be restrained. The root precept of the Sangha is: The basis of what is to be abandoned is the object of self and others, what is to be abandoned is sinful people, there are two types of these, those who have entered the door of Dharma and those who have not entered the door of Dharma. The first also has two types, those who have entered the Dharma of outsiders, and sinful people who have entered the Dharma of insiders. The first is the five Tirthikas. The second also has two types, those who misuse the Dharma of scripture, and those who misuse the Dharma of realization. The first is disrupting the words of the three baskets. The second is, without abandoning afflictions and conceptual thoughts, claiming to have realized the emptiness of the cessation truth, and misusing the three of the path truth: view, meditation, and conduct, such as taming pretense, taming misconduct, etc. Sinful people who have not entered the door of Dharma also have two types, those who do not admit the name of Dharma, and those who admit different teachers' schools, and those who abide in non-Dharma. The first is, barbaric Tajiks, who disguise themselves as images of ghosts, spirits, and gods, or disguise themselves as corpses and ghosts, and perform blood sacrifices that kill sentient beings, etc., which are prevalent in Zhangzhung and Tibet. The second is, not abiding in vows, and abiding in intermediate sins. These are to be abandoned.
Chinese
那么，第一种情况是通过了解这些方式来排除，即对智者、成就者的神通、神变、大能力，以及对普通人产生“一切智者”的尊敬，或者认为“一切智者”并非“一切智者”，长期侍奉上师，以及出身高贵等，这些在比丘“善星”身上都有体现，他依次讲述十二部经，自认为比佛陀更聪明，或者看到前世的某些经历，或者预言未来，或者与生于饿鬼道的裸体受苦者交谈，或者像鸟一样在空中飞行。《宝积经》中说：“比丘善星，看看他在空中行走！”或者降伏成千上万的异教徒，使他们皈依佛教，或者将裸体受苦者的生命视为“一切智者”，或者认为世尊愚蠢无知，或者做了二十四年的佛陀侍者，或者像成为世尊的兄弟一样，对于这些，无论有什么看似功德的方面，都要明白它们没有意义，从而心生欢喜，并且不要身语意地随意交往。第二种情况是通过不以身语意与他们交往来排除。这三个否定的戒律是根本，而不是分支。第二，分别讲述三个分支的戒律，其中有三点。皈依佛的分支戒律是：应该对什么表示尊敬呢？是对佛像、偈颂以及缝有黄色补丁的僧衣表示尊敬。通过什么来表示呢？通过信仰和虔诚。方式如何呢？通过视其为导师来表示。皈依法的分支是：应该对什么表示尊敬呢？是对善逝所说的、九乘次第的一切法，以及对不同根器的众生，和对每个希求解脱者的分别念进行次第断除的殊胜之道表示尊敬。方式如何呢？虽然在印度，有人仅仅遵循声闻乘的传统，并通过诽谤来舍弃大乘佛法，但在藏地，不要说承认小乘，甚至不承认大乘唯识宗的宗义，反而自诩为大圆满和密法，成为心识的奴役，从而诽谤许多自己无法理解的、被认为是权威的经续。
English
So, the first case is to exclude by understanding these ways, that is, to have respect for the wise, the accomplished ones' clairvoyance, miraculous powers, great abilities, and for ordinary people to have respect for the "omniscient ones," or to view "omniscient ones" as not being "omniscient ones," to serve the lama for a long time, and to have a noble lineage, etc., these are all embodied in the monk "Good Star," who sequentially explained the twelve divisions of scripture, considering himself more intelligent than the Buddha, or seeing some experiences of past lives, or prophesying the future, or talking with naked suffering beings born in the preta realm, or flying in the sky like a bird. The *Ratnakuta Sutra* says, "Monk Good Star, look at him walking in the sky!" Or subduing thousands of heretics and converting them to Buddhism, or regarding the life of a naked suffering being as an "omniscient one," or considering the Bhagavan to be foolish and ignorant, or having been the Buddha's attendant for twenty-four years, or like becoming the Buddha's brother, for these, no matter what seemingly virtuous aspects there may be, one should understand that they are meaningless, thereby rejoicing in one's heart, and not associating with them casually in body, speech, and mind. The second case is to exclude by not associating with them in body, speech, and mind. These three precepts of negation are fundamental, not branch precepts. Second, the three branch precepts are explained separately, among which there are three points. The branch precept of taking refuge in the Buddha is: To what should one show respect? It is to Buddha images, verses, and robes sewn with yellow patches. Through what should one show it? Through faith and devotion. How should one do it? By regarding them as the teacher. The branch precept of taking refuge in the Dharma is: To what should one show respect? It is to the words spoken by the Sugata, all the Dharma of the nine vehicles, and the supreme path that sequentially cuts off the elaborations of conceptual thought for different beings to be tamed and for each individual who desires liberation. How should one do it? Although in India, some people only follow the tradition of the Shravakas and abandon the Mahayana Dharma by slandering it, in Tibet, let alone admitting to the Hinayana, they do not even admit to the tenets of the Mahayana Mind-Only school, but instead boast of Dzogchen and tantric teachings, becoming slaves to their minds, thereby slandering many sutras and tantras that they cannot understand and that are considered authoritative.
Chinese
舍弃的方法是。《四百论》中说：众生难有不傲慢，傲慢者无有慈悲心。因此从显现至显现，说往生极难。如是说，追随凡夫分别过患，不以未悟为悟，错悟为悟，而以三种智慧恭敬顶戴。皈依僧众的对境是，一般而言，是对善趣和恶趣的两种众生，或者如入法具相和破戒两种人等清净与不清净之士。如何是具相呢？应当观察是否安住于圣者僧众的无定蕴中，如不清净者，如月称论师在《四百论》的注释中所说，恶趣中一位发菩提心的化身狗，调伏了喜爱马车的国王。实修的三种学处，是包含在支分而非根本之中。第二，宣说共同的学处，五数之中，即使为了身体和性命也不舍弃三宝，此三者的反面必定是舍弃皈依戒。此时无论发生什么情况，也不寻求其他怙主和救护的反面也是舍弃。产生的过患是，经中说：过患有二，即皈依退失或不了解。舍弃或退失，如月称论师所说：从圣者所受持的，如果再次示于下劣者，因安住于具罪之方，彼时圣者会嘲笑。这只是一个例子。所说的两种过患是：舍弃殊胜的皈依处，而寻求世间神等下劣者作为皈依，这是皈依退失。那些下劣者，因不具无漏的功德，且具有众多遮蔽的过患，不但不能救护，反而会带来损害和罪恶。并且，因不明白正确的救护方法，所以是不了解。应当恒常忆念伟大的功德，恒常以清净的食物供养，如大威德之河流般恒常念诵皈依。中等的，不违越六时念诵的常轨。下等的，必须安住于三时等念诵的常轨。恒常
English
The method of abandoning is as follows. The Four Hundred Verses states: "Sentient beings are rarely without arrogance; the arrogant have no compassion. Therefore, from appearance to appearance, it is said that rebirth is extremely difficult to obtain." As it is said, following the faults of ordinary beings' thoughts, without mistaking non-realization for realization or wrong realization for realization, one should respectfully accept it on the crown of one's head with the three wisdoms. The object of going for refuge to the Sangha is, in general, the two types of beings in higher realms and lower realms, or pure and impure individuals such as those who have entered the Dharma with proper conduct and those who are immoral. How is proper conduct? One should observe whether they reside in the indefinite aggregates of the noble Sangha of Bodhisattvas, etc. As for the impure, as stated in Chandrakirti's commentary on the Four Hundred Verses, a Bodhisattva who took birth as a dog in the lower realms tamed a king who loved horse-drawn chariots. The three trainings of practice are included in the branches, not the root. Secondly, explaining the common trainings, among the five, not abandoning the Three Jewels even for the sake of body and life, the opposite of this is definitely abandoning the refuge vow. At this time, whatever circumstances may arise, not seeking other protectors or saviors is also abandoning. The fault that arises is: The teachings state, "There are two faults: either the refuge is lost or one does not understand." Abandoning or losing, as Chandrakirti said, "Having taken from the holy object, if one shows it again to the inferior, because one dwells on the side with faults, then the holy ones will laugh." This is just an example. The two faults mentioned are: abandoning the supreme refuge and seeking refuge in inferior beings such as worldly gods, this is the loss of refuge. Those inferior beings, because they lack unpolluted qualities and have many obscuring faults, not only cannot protect, but will bring harm and sin. Furthermore, because one does not understand the correct method of protection, it is not understanding. One should always remember the great qualities, always make offerings with pure food, and constantly recite the refuge like a river of great power. The middling, one should not transgress the constant practice of reciting six times a day. The lowest, one must abide in the constant practice of reciting three times a day, etc. Constantly
Chinese
因此，也必须鼓励皈依。这五个中的前两个是根本，后三个是分支，因此是根本和分支两者的教导。第六，以仪式在自相续中受持皈依戒律的方式是：经文中说：“方式是皈依的仪式，这应该向喇嘛请求。”对于没有得到这个仪式的人，有新受持的方式；对于已经得到的人，有反复受持的方式。对于前者，首先是依靠自己的力量和智慧新受持，然后是依靠他人的行为受持。前者包括加行积累资粮，正行皈依，以及结行将本尊视为真实，善用方便。后者是指今生遇到八怖畏，或者来世担心自己或他人遭受恶趣轮回的怖畏，或者实际发生时，因为知道这是促使因素，所以皈依。那么，皈依在相续中生起的标准是什么呢？经文中说：“标准是承诺、皈依和生起表相。”正如所说，心中生起依靠皈依处的念头，身体上出现的变化可以用眼睛识别和看到；口中说出承诺皈依的词语，自己和他人的耳朵可以听到声音。因此，《俱舍论自释》中也说，皈依的定义是什么呢？是语言的表相。以上完整地将经文中关于皈依的要点与六个分支结合起来，总结是：经文中说：“所依、处所、意乐和，时间、自性、量和方式，教导是确定的词语。事业、比喻、分类和，过患、必要、利益，被说成是十五种相。”正如所说的那样。说道：有益的法也给予地狱等的恐惧，为了积累和保护财富等而依止，世间财富大谎言，真真假假出现的一切，如同食肉罗刹女迎接生命时露出洁白的微笑。生灵迅速强大，天人强大富有，如同泡沫般珍爱执着的浓厚风，沉溺于四条河流中的孩子，如何能将他人引向高处的陆地，成为皈依处呢？