Chinese
由于远离了蕴魔等三种魔障，因此它们不会制造障碍。由于内在的障碍之因，即那些魔障不存在，所以在外作为缘起的，包括天子喜乐自在及其眷属，以及鬼怪类，任何都无法对安乐善行造成损害，因此是远离天子魔的。如《日光经》中所说：“谁人皈依佛，众魔不能害，纵然戒律毁，心识已迷乱，彼 निश्चित 定能往，来世之彼岸。” 如是说。因为能使四魔中断的罪过之惩罚全部消除。使疾病减少是因为，皈依后，每一刹那都能增长无量福德之聚。《无垢经》中说：“皈依之福德，若彼有形色，充满虚空界，胜彼复过之。” 如是说，由于无量福德在自相续中生起，以此为缘，往昔曾对其他众生进行殴打，或给予毒药和不适之食物等，从而造成疾病的恶业积累等，所有自身可能生病的恶业都被压制和耗尽，因此，身体四大不调的，风、胆、涎等各种疾病，以及各种传染病痊愈，未发生的也不会发生，身体疾病减少而变得安乐。如《入行论》中所说：“福德令身安。” 如是说。使寿命延长是因为，寿命是指四大，其中最主要的是火界的暖热，以及清净的呼吸和意识等，对于人和类似的众生来说，能使之在某类生命形式中存在多久，这是有形之物的生起之因，以及意识二者的力量，对于无形之物来说，是意识的力量，而意识的力量是先前业力所推动的部分。即使先前业力的推动耗尽，也能通过新积累的现法受报之福德，或者通过现在积累福德的缘起，唤醒先前存在的寿命之业，从而再次长久地存在。因此，皈依的福德是不可估量的，大多会在现世成熟，所以皈依
English
Being free from the three kinds of maras, such as the Skandha Mara, etc., they do not cause obstacles. Since the cause of obstacles, which are those maras within, does not exist, then no one, including the son of the gods, Delightful Autonomy, along with his retinue, and the class of obstructors, the bhutas, who exist as conditions externally, can cause harm to happiness and virtue, so it is being free from the Mara of the Son of the Gods. As it is said in the Sutra of the Essence of the Sun: "Whoever among sentient beings goes for refuge to the Buddha, the myriads of maras cannot harm them. Even if their discipline is weakened and their minds are confused, they will definitely go to the other shore of existence." As it is said. Because it eliminates all the punishments of faults that are interrupted by the four maras. Making illnesses less is because, having gone for refuge, at every moment, an immeasurable accumulation of merit increases. As it is said in the Immaculate Sutra: "Whatever merit there is from going for refuge, if it had form, having filled all of space, it would become even greater than that." As it is said, because immeasurable merit arises in one's own mind-stream, due to this cause, all the negative karma that could cause illness, such as having beaten other sentient beings in the past, or giving poison and unsuitable food, etc., is suppressed and exhausted. Therefore, the various diseases of the four elements of the body being disturbed, such as wind, bile, and phlegm, and the various infectious diseases that have occurred are healed, and those that have not occurred will not occur, so the body becomes comfortable with fewer diseases. As it is said in the Bodhisattvacharyavatara: "With merit, the body is comfortable." As it is said. Making life longer is because, life refers to the four elements, among which the most important are the warmth of the fire element, as well as pure breath and consciousness, etc., for beings such as humans, how long they exist in a certain class of life, this is the cause of the arising of tangible things, and the power of both consciousness, and for intangible things, the power of consciousness, and the power of consciousness is the part propelled by previous karma. Even if the propulsion of previous karma is exhausted, it is possible to awaken the previous karma of life that exists by newly accumulating merit that ripens in this life, or by the cause of accumulating merit now, and thus exist for a long time again. Therefore, the merit of taking refuge is immeasurable, and mostly ripens in this life, so taking refuge
Chinese
依靠增长的巨大福德，即使宿业的牵引和由五蕴、心识所造成的寿命之力已经耗尽，也能通过其他延寿之法或者自身的能力，重新生起五蕴和心识的能量，从而使寿命得以长久延续。断绝之果的皈依利益是：贪欲等烦恼的遍行染污，杀生等业的遍行染污，以及生老病死等异熟的遍行染污，还有因为不了解处所、时节等而产生的对三轮的分别念，这些属于所知障。一旦皈依，这二障就会逐渐清净。《经庄严论》中说：“恒时烦恼诸蕴和，一切罪恶行径及，衰老死亡等之中，唯有佛陀能救护。”正如经中所说，皈依能断绝和舍弃一切过患。作为主宰之果的皈依利益是：一旦皈依，就能圆满和积累无量的福德和智慧资粮。《涅槃经》中说：“凡皈依三宝者，能圆满福德智慧之殊胜资粮，成就世间胜法，最终获得佛果。”正如经中所说，此处的经文直接指出了因，因此，无碍地成就佛陀的二身，也就在言外之意中得到了揭示。如理自在称法称说：“对于无缺的因，有什么果可以阻挡呢？”就是这个道理。以上是对于以皈依作为因，所产生的利益作为果的详细阐述。第五支，为了使利益能够顺利成就，并且使皈依在相续中得以稳固，现在阐述应如何修学。分为三宝各自的学处和共同的学处两种。首先是三宝各自的学处，又分为根本学处和支分学处两种。首先是根本学处，又分为三种。皈依佛宝的根本学处是：今生来世究竟的皈依处有三宝，首先是佛。
English
Through the cause of the great merit of increasing, even if the pulling of previous karma and the life force of the aggregates and consciousness have been exhausted, one can revive the aggregates and consciousness with other methods of prolonging life or by one's own ability, thereby prolonging life. The benefit of refuge as the result of separation is: the pervasive defilements of afflictions such as desire, the pervasive defilements of actions such as killing, and the pervasive defilements of maturation such as birth, old age, sickness, and death, as well as the conceptualizations of the three spheres arising from not understanding places, times, etc., which are the obscurations to knowledge. Once refuge is taken, these two obscurations will gradually be purified. The Ornament of Sutras states: 'Constantly from all the aggregates of afflictions, and all evil deeds, and from old age and death, the Buddha himself completely protects.' As it says, refuge eliminates and abandons all faults. The benefit of refuge as the result of being the master is: once refuge is taken, limitless accumulations of merit and wisdom are perfected and gathered. The Nirvana Sutra states: 'Whoever takes refuge in the Three Jewels, perfects the supreme accumulations of merit and wisdom, accomplishes the victorious Dharma of the world, and ultimately attains Buddhahood.' As it says, the text here directly points out the cause, therefore, the unobstructed accomplishment of the two bodies of the Buddha is also revealed in the implication. The Lord of Logic, Dharmakirti, said: 'For a cause that is without deficiency, what result can prevent it?' This is the principle. These are the detailed explanations of the benefits as the result arising from taking refuge as the cause. The fifth branch, in order to ensure that the benefits are successfully achieved and that refuge is firmly established in the mindstream, we will now explain how to practice. It is divided into the individual precepts of the Three Jewels and the common precepts. First, the individual precepts of the Three Jewels are divided into the root precepts and the branch precepts. First, the root precepts are divided into three. The root precept of taking refuge in the Buddha Jewel is: the ultimate refuge in this life and future lives is the Three Jewels, first, the Buddha.
Chinese
皈依三宝者应以遮止的方式学习，所遮止的对境，无论是谁，都会施加各种损害，如使之生病等。世间人所供养、喜欢供养的对境，是不同于超世间的其他外道等的供养处，是世间的神、龙等非人的一切鬼神。如何遮止呢？以不以信心依靠、不以恭敬顶礼来遮止。其中，依靠是皈依的意思，这样做是不允许的。经中说：凡是皈依佛，即是真正的居士，任何时候都不皈依其他的神。这样说的。不允许顶礼是：皈依七十颂中说：作为居士而立誓，应守护第三皈依，不以恭敬对所有外道，进行供养和顶礼。这样说的。这部殊胜的论典中，是二者都包括的。经中说，即使是天界的神，也不允许依赖世间人。又怎么能依赖恶趣的饿鬼和畜生呢？然而，恶世的恶业之人不明白，所以依赖是不允许的，有十八种过患，这可以从《月亮鬘》中了解。皈依正法三宝的根本学处是：皈依第二宝法，从遮止的学处来说，有三种方式。从所遮止的对境来说：是一切有情众生的生命、受用、名色和名称，如《俱舍论》中说：所依是众生和受用，名称和色及名。如是说。杀生、害心的所依是众生。邪淫、不予取、贪心的所依是受用。邪见的所依是名色。妄语等四种的所依是名称。所遮止的是什么呢？是不善。其中，总的来说，本体是：与邪恶的身语意三门相应的心是不善的。词义是：由于产生不悦意的果报，所以称为不善。体相是：被自性或戒律的罪过所摄。
English
Those who have taken refuge in the Three Jewels should learn through the method of refraining. The objects to be refrained from, whoever they may be, inflict various harms such as causing illness. The objects of offering and delight for worldly people, other than those who have transcended the world, are the objects of offering for non-Buddhists and all non-human spirits such as worldly gods and nagas. How to refrain? By not relying on them with faith and not prostrating to them with respect. Relying means taking refuge, which is not allowed. As the sutra says: "Whoever takes refuge in the Buddha is a true layperson, and should never take refuge in other gods." It is said. It is not permissible to prostrate: The Seventy Verses on Refuge says: "Having vowed to be a layperson, one should protect the third refuge, and should not offer or prostrate with respect to all non-Buddhists." It is said. This sacred text includes both. The sutra says that even the gods of the higher realms should not be relied upon by worldly people. How can one rely on the beings of the lower realms, such as hungry ghosts and animals? However, people with bad karma in this degenerate age do not understand this, so relying on them is not allowed, and there are eighteen faults, which can be learned from the "Garland of the Moon." The fundamental precept of taking refuge in the sacred Dharma Jewel is: Taking refuge in the second Jewel, the Dharma, from the perspective of the precepts of refraining, there are three ways to explain it. From the perspective of the object to be refrained from: it is the life, enjoyment, name and form, and names of all sentient beings, as the Treasury says: "The basis is sentient beings and enjoyment, name and form and name." As it is said. The basis of killing and harmful thoughts is sentient beings. The basis of sexual misconduct, taking what is not given, and greed is enjoyment. The basis of wrong views is name and form. The basis of the four lies is name. What is to be refrained from? It is non-virtue. In general, the essence is: the mind that corresponds to the three doors of body, speech, and mind is non-virtuous. The definition is: because it produces undesirable results, it is called non-virtuous. The characteristic is: it is included by the faults of nature or precepts.
English
They are the Sa pa'o. The former abides in the nature of non-virtue by its own characteristic, while the latter abides as the cause of non-virtue by relying on others; these are all the established laws. In terms of classification, there are two types: general classification and specific individual classifications. The first has four types: ultimate non-virtue—samsara; essential non-virtue—the three root afflictions of desire, hatred, and ignorance, and the five of shamelessness and lack of embarrassment. Corresponding non-virtue—the minds and mental factors that correspond to these non-virtues. Incited non-virtue—the actions of body, speech, and mind incited by these non-virtues. The second has five types: classification by cause and motivation, classification by individual nature, classification by individual result, definite number of classifications, and definite order. The first is: the motivation as the cause, all three of desire, hatred, and ignorance precede each non-virtue. For example, killing, if motivated by desire, is killing for the sake of meat, etc.; if motivated by hatred, it is killing to cause harm; if motivated by ignorance, because it is considered an impure offering, even though it is a sin, it is thought to be virtuous, and killing for the sake of sacrifice, etc., all of these must be applied analogously. The motivation of time is: killing, harmful intent, and harsh words are perfected by hatred; miserliness, sexual misconduct, and theft are completed by desire; wrong view is perfected by ignorance; lying, divisive speech, and idle chatter are completed by all three. What are the three poisons? Attachment to pleasant objects is desire; hatred towards unpleasant objects is hatred. There are two types of ignorance: because one does not understand the nature of knowable things as they are, one clings to what is not (Tibetan: མ་ཡིན་, Sanskrit Devanagari: अतत्, Sanskrit Romanization: atat, Literal meaning: not) as what is (Tibetan: ཡིན་, Sanskrit Devanagari: तत्, Sanskrit Romanization: tat, Literal meaning: is), and the appearance and conceptualization of denigrating what is as not, this is the root of samsara, ignorance, and because it is produced by it, samsara becomes ultimate non-virtue. The ignorance in the context of the three poisons does not refer to this; the ignorance here transforms all actions into non-virtue that produces suffering such as the three lower realms. Therefore, it is precisely because one does not understand the nature of virtue and non-virtue as they are, one clings to non-virtue as virtue, or thinks that virtue is non-virtue, or thinks that what is virtuous is not.