English
The result of maturation (vipāka-phala) is that which arises later, not simultaneously or immediately, from the cause of contaminated virtue or non-virtue, which matures differently from the nature of the cause, and matures uniquely in the continuum of sentient beings alone. The result of the agent's action (puruṣakāra-phala) is the dharma that arises simultaneously or immediately with the cause, due to the power of whatever cause has acted as the agent. The Treasury (Abhidharmakośa) says that this exists in all causes other than the cause of maturation. The dominant result (adhipati-phala) is the conditioned thing that is not produced before the cause, but is jointly thrown by many causes. The result of separation (visamyoga-phala) is the abandonment of what is to be abandoned by the power of wisdom. Other than this, the others are the results of the previous six causes, that is, the dominant result arises from the dominant cause. The result of the agent's action is simultaneous. The result of similar cause (niṣyanda-phala), the result of shared karma (sabhāga-phala), and the result of universal going (sarvatraga-phala). The result of maturation arises from maturation. In terms of the meaning of the text, among the five benefits or results of taking refuge, regarding the benefit of becoming a result of similar cause, there are two ways: identifying the opposite side and turning away from it to be born as a Buddha in all lifetimes. The first is: non-Buddhists, seeking liberation through perverted means, fall into the edge of samsara, hence "mu"; acknowledging the ten virtues, meditation, and various reasonings, establishing nirvana as a support, hence "stegs". The basis of its designation is the five schools of reasoning, namely, the four schools of eternalism and annihilationism, the Samkhya, the Vaisheshika, the naked ascetics, and the one school of annihilationism, the Lokayata. Each of these five schools has three perverted aspects: teacher, path, and companion. Among them, the teacher of the Samkhya school of non-Buddhists is the sage Kapila. The path is to establish the self and the person of consciousness as eternal, and to say that the lord Ishvara, who should be relied upon, is eternal, and to show how to kill him and perform the sacrifice of the mind. The companions are those who have entered that evil path. The teacher of the Vaisheshika school of non-Buddhists is Kanada. The path is to fabricate an unconscious, inanimate, eternal self, and also to show that the lord Ishvara should be relied upon. The companions are those who have entered it. The teacher of the Charvaka school of non-Buddhists is the Brahmin royal astrologer. The path is to establish that a person with the nature of consciousness is eternal, is the cause of the vessel and essence, and is all-pervasive, and then the god.
Chinese
宣说关于遍入（毗湿奴）的修习。加入到那个朋党中。外道裸体派的导师，至上的胜者，宣扬四种元素和树木有心识，以及神我是常恒的，身体大小与生命大小相应，并且宣扬梵天是应供养的。加入到那个朋党中。外道顺世论的导师，为了诸天与非天战斗而宣扬断见的布尔巴。宣扬没有前后世的因果。建立一个与四大元素本质相同的神我，并且阐述帝释天和日月是应侍奉的。朋友们，那些如法修习恶道的人们啊。那些是具有过失自性的人，而且那些导师们远离一切智，并且沉溺于无明烦恼，因此他们所说的大多是夸张的谎言，所以不是真实的宣说。他们不具悲悯心，并且沉溺于自私自利，因此他们宣扬使他人产生烦恼痛苦的方法，所以不是有益的宣说。那些道是与二无我相违背的，并且是沉溺于痛苦的方法。朋友们，他们执着于恶导师的恶道。因此，必须从那些中返回。第二，成为佛教徒后生生世世的转生方式是：皈依断尽一切过失、具足无量功德、全知全能、具足大悲心的导师释迦牟尼佛，以及他的教法，以及仅仅是那些持有教法的朋党们的人，将在生生世世的未来转生，因此从外道中返回，并且进入佛教徒的行列，这是现在皈依的同类因。成为异熟果的皈依的利益是：从皈依之后，那个人不会再转生为具有恶劣异熟果的障碍的三恶道，并且将转生到高处的诸天和人类之身，如《猪的本生经》中所说：凡是皈依佛陀者，他们将不会堕入恶道，舍弃人类之身后，将转生到天人之身。如此说。作为行为果的皈依的利益有四种，作为一切律仪的基础是：一旦皈依三宝，就成为真正的近事男（女）。
English
It is said to practice entering (Vishnu). Joining that group. The teacher of the naked heretics, the supreme victor, proclaims that the four elements and trees have consciousness, and that the self is permanent, the size of the body corresponds to the size of the life, and proclaims that Brahma is to be offered to. Joining that group. The teacher of the materialist heretics, Purba, who proclaims nihilism for the sake of the gods fighting the non-gods. He proclaims that there is no cause and effect from previous and future lives. He establishes a self that is of the same essence as the four elements, and explains that Indra and the sun and moon are to be served. Friends, those who practice that evil path properly. Those are beings of the nature of faults, and those teachers are devoid of omniscience and indulge in ignorance and afflictions, so what they say is mostly exaggerated lies, so it is not a true proclamation. They are devoid of compassion and indulge in selfishness, so they proclaim methods that cause others to generate afflictions and suffering, so it is not a beneficial proclamation. Those paths are contrary to the two selflessnesses and are methods of indulging in suffering. Friends, they are attached to the evil path of evil teachers. Therefore, one must turn away from those. Secondly, the way to be reborn in all lifetimes as a Buddhist is: to take refuge only in the teacher Shakyamuni Buddha, who has exhausted all faults, possesses immeasurable qualities, is omniscient, and possesses great compassion, and his teachings, and those who hold the teachings, will be reborn in all future lifetimes, so turning away from outsiders and entering the ranks of Buddhists is the corresponding cause of taking refuge now. The benefit of refuge as a result of maturation is: from the time of taking refuge, that person will no longer be reborn in the three lower realms, which are obstacles with bad maturation results, and will be reborn in the bodies of gods and humans in higher realms, as stated in the Sutra of the Jataka of the Pig: Whoever takes refuge in the Buddha, they will not go to the lower realms, and after abandoning the human body, they will be reborn in the body of a god. So it is said. There are four benefits of refuge as a result of action, and the basis of all vows is: once one takes refuge in the Three Jewels, one becomes a true lay follower.
Chinese
如是说。一般来说，成为居士，皈依是所有律仪的根本。律仪是指，一般来说，承诺行善是律仪；承诺完全行不善是非律仪；没有承诺，但在善与非善之间随机行事，则成为中间的善或非善。而这是第三种情况中的律仪。它也有三种：别解脱律仪、禅定律仪和无漏律仪。别解脱律仪的思维所依是皈依，身体所依是，除了非男非女、声音难听、同时出现两种性别的人之外的人。本体是，有部宗认为是色，经部宗以上认为是现前生起和种子位安住的舍心。词义是，从相续中各自解脱罪恶和不善之法，故称别解脱。分类有两种。从名称上分有八种：近住、居士男女两种、沙弥男女两种、式叉摩那、比丘男女两种。从事物或本体上分有四种：如果性别改变，则两个居士的本体相同。例如，父亲变成母亲，可以这样称呼，但这不是放弃律仪的原因，也不是获得其他律仪的原因。同样，两个比丘也是如此。式叉摩那如果性别改变，则变成沙弥，两个沙弥之间也相同。数量确定是，如《俱舍论》中所说，不能远离欲望和过患两者，因此安立近住。不能远离欲望，但能远离过患，因此安立居士。能够远离两者，因此安立剩余三种。其中，能够远离身语的大部分过患的是沙弥和式叉摩那，能够远离一切过患的是比丘。从何处获得呢？比丘男女、式叉摩那三种从僧团获得，其他一切从个人获得。应断除多少呢？断除杀生、不予取、邪淫、妄语、饮酒，以及用食物的种类发酵和混合制成的致醉谷物酒。
English
It is said that, generally, becoming a layperson, taking refuge is the root of all vows. A vow means that, in general, promising to practice virtue is a vow; promising to practice non-virtue entirely is a non-vow; without a promise, but engaging in either virtue or non-virtue intermittently, it becomes an intermediate virtue or non-virtue. This is a vow among the third category. It also has three types: the Pratimoksha vow, the Dhyana vow, and the Anāsrava vow. The basis of thought for the Pratimoksha vow is taking refuge, and the physical basis is a person who is not an hermaphrodite, has an unpleasant voice, or has both sexes appearing simultaneously. The essence is considered to be form by the Vaibhāṣika school, while the Sautrāntika school and above consider it to be the mind of renunciation that has manifested and abides in the seed state. The etymology is that it is called Pratimoksha because it individually liberates from sinful and non-virtuous dharmas in the continuum. There are two types of divisions. From the perspective of names, there are eight types: Upavāsa, male and female Upāsaka, male and female Śrāmaṇera, Śikṣamāṇā, and male and female Bhikṣu. From the perspective of substance or essence, there are four types: if the gender changes, the essence of the two Upāsakas is the same. For example, if a father becomes a mother, it can be called that, but it is not a reason to abandon the vow, nor is it a reason to obtain another vow. Similarly, it is the same for the two Bhikṣus. If the gender of a Śikṣamāṇā changes, she becomes a Śrāmaṇera, and the two Śrāmaṇeras are also the same among themselves. The definite number is that, as stated in the Abhidharmasamuccaya, Upavāsa is established there because one cannot practice separately from both desire and faults. Upāsaka is established because one cannot practice separately from desire, but one practices separately from faults. The remaining three are established because one can practice separately from both. Among them, Śrāmaṇera and Śikṣamāṇā practice separately from most of the faults of body and speech, and Bhikṣu is established because one practices separately from all faults. From where is it obtained? The three, male and female Bhikṣus and Śikṣamāṇā, are obtained from the Sangha, and all others are obtained from an individual. How much is to be abandoned? Abandoning killing, not giving, sexual misconduct, lying, drinking alcohol, and intoxicating grain alcohol made by fermenting and mixing food types.
Chinese
五种过失变成的酒是变质的酒。谷酒和变质的酒混合的酒，这是两者的共同名称，在《俱舍论》中，变质的酒被称为混合的酒。有些律经中，谷酒被称为混合的酒。将这些加起来，断绝五种的是近事男。还有，断绝前面四种戒律的支分，断绝放逸的支分是断酒，断绝苦行的支分是歌舞音乐、香、花鬘、涂有各种颜色的颜料的衣服等涂饰，这六者合为一体，还有高广大床，以及安住于斋戒的忆念，和不做作悲伤之意，非时食，这三者。这些加起来，断绝八种的是斋戒。在前面歌舞花鬘的基础上，分开为二，加上断绝接受金银，就是十戒沙弥。断绝身语的一切不善业是比丘。这些戒律的舍弃之因是，停止受持、死亡、同时出现两性、断绝善根，这四者是八种别解脱戒的共同之处。夜晚过去是舍弃斋戒的额外原因。因此，作为斋戒的基础，皈依直到生命终结和菩提果的，不是近事男不能接受，因为不守护皈依戒律有不可估量的过失。在《俱舍论释》中说：即使不是近事男，在那一天皈依佛、法、僧，接受戒律，也会生起斋戒的戒律，否则不会。因此，必须知道皈依也是有时间限制的，即以一天为限。因此，皈依也有以一天为限、以生命为限和以菩提果为限的。别解脱戒中，以一天为限的是斋戒，以生命为限的是近事男等七种，所有这些如果没有皈依就不会产生，而且皈依是最初生起和中间安住的殊胜所依。消除一切障碍的方法是：仅仅皈依就能逐渐消除对蕴的执着、烦恼的生起以及将死亡视为实有的恐惧，因此自己
English
The five faults that turn into intoxicants are altered alcohol. Grain alcohol and altered alcohol mixed alcohol, which is a common name for both, in the Abhidharma, altered alcohol is called mixed alcohol. In some Vinaya texts, grain alcohol is called mixed alcohol. Adding these up, the one who abandons the five is a lay devotee. Also, abandoning the first four branches of discipline, abandoning the branch of mindfulness is abandoning alcohol, abandoning the branch of asceticism is song, dance, music, incense, garlands, clothes painted with various colors, etc., these six are combined into one, and high and large beds, and abiding in the memory of fasting, and not acting sad, untimely food, these three. Adding these up, the one who abandons the eight is a fasting person. On the basis of the previous song and dance garlands, dividing them into two, adding the abandonment of accepting gold and silver, is the ten precepts novice. Abandoning all non-virtuous deeds of body and speech is a monk. The causes for abandoning these precepts are: ceasing to uphold them, death, the simultaneous appearance of both sexes, severing the roots of virtue, these four are common to all eight individual liberation vows. The passing of the night is an additional reason for abandoning the fasting vow. Therefore, as the basis for fasting, taking refuge until the end of life and enlightenment, a non-lay devotee cannot accept it, because there are immeasurable faults if the refuge vows are not kept. In the Abhidharma-kosa commentary, it says: Even if one is not a lay devotee, on that day, taking refuge in the Buddha, Dharma, and Sangha, and receiving the vows, the vows of fasting will arise, otherwise not. Therefore, it must be known that taking refuge is also limited in time, that is, limited to one day. Therefore, taking refuge also has a limit of one day, a limit of life, and a limit of enlightenment. Among the individual liberation vows, the one limited to one day is fasting, the one limited to life is the lay devotee and the other seven, all of which will not arise without taking refuge, and taking refuge is the supreme basis for the initial arising and the intermediate abiding. The method of eliminating all obstacles is: merely taking refuge can gradually eliminate attachment to the aggregates, the arising of afflictions, and the fear of seeing death as real, therefore oneself