Chinese
舍弃对好衣服的贪执，是穿破衲衣者；舍弃对多衣服的贪执，是拥有三法衣者；舍弃对柔软衣服的贪执，是穿毡衣者。舍弃对住处的贪执有四种：舍弃对喧嚣住处的贪执，是住在寂静处者；舍弃对好住处的贪执，是住在坟墓处者；舍弃对有屋顶房屋的贪执，是没有屋顶覆盖者；舍弃对有围墙房屋的贪执，是住在树下者。舍弃对床和睡眠的贪执有两种：不经常更换住处，安住于原处；以及仅仅坐着，是常坐者。这些佛法的根本，不能仅仅停留在口头上，必须付诸实践。第三，关于皈依僧宝的支分学处，有两种讲述方式。对谁恭敬呢？一般来说，“补特伽罗”这个词的含义是：梵文“ཕུ་ག་ལ་”（pudgala，पुद्गल，pudgala，补特伽罗），指的是相续不断，与一次又一次的出生相联系。从出生到成熟，因为增长而充满；从成熟到死亡，因为衰败而流逝。补特伽罗的本体，在佛教的观点中，被认为是仅仅依附于法流的假有。如果分类，有清净和不清净两种。一般来说，清净的是三善道的众生，不清净的是三恶道的众生。如何恭敬呢？应当视其为殊胜的菩萨圣者的各种化身。另一种区分是，对于“清净的补特伽罗”，持戒的清净补特伽罗是四类中的两种。持戒的补特伽罗是：如理地受持了世尊的八种别解脱戒律，并且像佛法一样，安住于清净地守护戒律。类似于持戒者的是：即使没有受戒，也因为天性而舍弃不善，行持善法。菩萨是：在相续中生起了慈悲心和菩提心，并且开始利益他人。类似于菩萨的是：舍弃对他人的一切损害。上师是：具备稳重、博学、持戒、能带来利益等无与伦比的功德。类似于上师的是：对于具备真正僧人品格的人，也给予上师的称谓。僧人的品格是：导师释迦光说：
English
Giving up attachment to good clothes is the practice of wearing rags; giving up attachment to many clothes is the practice of having three robes; giving up attachment to soft clothes is the practice of wearing felt. There are four ways to abandon attachment to dwelling places: giving up attachment to crowded places is the practice of living in solitude; giving up attachment to good places is the practice of living in cemeteries; giving up attachment to houses with roofs is the practice of having no roof; giving up attachment to houses with enclosures is the practice of living under trees. There are two ways to abandon attachment to beds and sleeping: not changing places frequently, but staying in the same place as it is; and just sitting, which is the practice of sitting upright. These roots of Dharma should not be left as mere words, but must be put into practice. Third, regarding the branches of training in taking refuge in the Sangha Jewel, there are two ways of explaining it. To whom should we show respect? Generally, the meaning of the term "person" (pudgala) is: The Sanskrit word "ཕུ་ག་ལ་" (pudgala, पुद्गल, pudgala, pudgala) refers to the continuous stream that is repeatedly associated with birth. From birth to maturity, it is filled with growth; from maturity to death, it is said to be depleted by decay. The nature of a person, in the Buddhist view, is considered to be merely a designation based on the stream of Dharma. If classified, there are two types: pure and impure. Generally, the pure ones are the beings of the three higher realms, and the impure ones are the beings of the three lower realms. How should we show respect? We should regard them as various emanations of noble Bodhisattvas who have become sacred. Another distinction is that among the "pure persons," the pure persons who uphold the Vinaya are two of the four categories. The persons who uphold the Vinaya are those who have properly taken the vows of the Blessed One's eight categories of Pratimoksha, and who abide in purely guarding the vows according to the Dharma and Vinaya. Similar to those who uphold the Vinaya are those who, even without taking vows, naturally abandon non-virtue and engage in virtue. A Bodhisattva is one who has generated compassion and the mind of enlightenment in their being and has embarked on benefiting others. Similar to a Bodhisattva is one who abandons all harm to others, along with its basis. A Lama is one who possesses the qualities of being stable, learned, disciplined, and having unsurpassed qualities of benefiting others. Similar to a Lama is one who is given the title of Lama for possessing the true qualities of a monk. The qualities of a monk are: The teacher Shakya Od said:
Chinese
对上师恭敬，戒律完全清净，并且恒常精进于禅定和念诵。严谨、调柔、具足忍耐，善说安住于律仪精进的七法。如是说。对于那些不清净的显现是：相貌不美，种姓低劣，受用贫乏，被疾病侵袭等等，具有诸多往昔异熟果未授记之分，或者自己的心被八法和不善所蒙蔽的显现。对于那些具有戒律、禅定，以及闻、思、修三者的智慧，以及那些的助伴次第为讲、辩、著三者，像那样具有功德善聚，却大多显现为过失，也是不清净的不悦意显现。 又是，对于清净的补特伽罗，成就者是：从如法依止密咒道而生起，安住于加行道忍位以上的殊胜证相者。相似成就者是：具有资粮道大位以上的殊胜证相者。伏藏师是：能够真实见到大导师，并且能够自在地发掘地伏藏和口述伏藏者。相似伏藏师是：在体验显现中见到本尊面容，并且从加持中获得法门者。 此时，确信内在清净，因为必要的原因，外在行为上显现不清净的过失是：享用酒等誓言物，以及示现调伏众生的各种方便，不应看作有过失。例如，以前成就者弥勒巴尊者携带誓言物酒，阿底峡尊者见到后，从僧众的行列中驱逐出去。因为业障的缘故，未能见到常应见到的至尊度母之面容，做了许多忏悔和律仪后，见到度母面容时，度母说：你因为那个罪业，将转生成一条大蛇，缠绕须弥山三圈，需要忏悔。像这样，所以（不应看作有过失）。 对于那些人，应如何修习恭敬呢？对于那些利益安乐有情的人，应当视其为现证佛陀或者甚深究竟法性，从初地以上到十地以下的圣者菩萨的化身，并且对于具足断证圆满的智慧，一心利益有情的功德方面，广大的欢喜和恭敬，做这样的行为。
English
Respect for the lama, complete purity of discipline, and constant diligence in meditation and recitation. Strict, gentle, endowed with patience, well-spoken of the seven dharmas of abiding in the effort of discipline. Thus it is said. The impure appearances of those are: unattractive appearance, low birth, poor possessions, afflicted by disease, etc., possessing many parts of past ripening that are not predicted, or the appearance of one's own mind being overwhelmed by the eight worldly concerns and non-virtue. For those who have discipline, samadhi, and the wisdom of hearing, thinking, and meditating, and the friends of those, in order, are explaining, debating, and composing, so having such qualities and collections of virtue, but mostly appearing as faults, is also an unpleasant impure appearance. Also, for a pure individual, a siddha is: one who has arisen from properly relying on the mantra path, possessing the extraordinary signs of abiding up to the level of patience on the path of joining. A similar siddha is: one who possesses the extraordinary signs of the great accumulation path and above. A treasure revealer is: one who can actually meet the great teacher and has power over earth treasures and spoken treasures. A similar treasure revealer is: one who sees the face of the deity in experiential appearances and has found the door of dharma arising from blessings. At that time, being certain of inner purity, and because of necessary reasons, the appearance of impure faults in external behavior is: indulging in alcohol and other samaya substances, and showing various methods of taming beings, one should not view them as having faults. For example, in the past, when the siddha Maitripa carried the samaya substance alcohol, when Lord Atisha saw it, he expelled him from the ranks of the sangha. Because of the power of obscurations, he did not see the face of the ever-to-be-seen Jetsun Tara, and after making many confessions and vows, when he saw Tara's face, Tara said: Because of that sin, you will be born as a great serpent, coiling around Mount Meru three times, you need to confess. Like that, so (one should not view them as having faults). How should one cultivate respect for those? For those who benefit and bring happiness to beings, one should view them as manifestations of buddhas or noble bodhisattvas from the first bhumi up to the tenth bhumi, who have directly realized the profound ultimate nature of reality, and from the aspect of qualities of possessing the wisdom of complete abandonment and realization, and single-mindedly benefiting beings, one should do the activity of cultivating great joy and respect.
Chinese
这是必要的。第二，关于解释三皈依共同的学处，一般来说，如《俱舍论》中所说，二十二根是：各自以五境为对境而起作用的眼、耳、鼻、舌、身五根；以一切境为对境而起作用的意根；区分男女差别而起作用的男根和女根二者；众生以同类而住立起作用的命根；从各方面对烦恼贪嗔痴起作用的意受乐、意受不乐、身受乐、痛苦、受舍的根，即五受根；对清净起作用的信根等五根；以及对无漏涅槃越来越增上起作用的，即以见道所摄的不知而知根，以修道所摄的已知根，以无学道所摄的已知具根，这是无漏的三根。确定这些之后，在正文意义上，宣说共同的学处以成办和遮止所摄的两种，以及共同的学处以成办所摄的三种。其中第一种是：眼等五根与男女根合在一起的七种有色根是身体，所依赖的意根的所依是命根，这些是非常珍贵的，为了守护这些，并且，又，这个“又”字是 جمع词，即使舍弃了生起舍、意乐和身乐的受的对境受用财富等，也要安住于永不舍弃三宝的坚定誓言中，并且现在轮回的众生处于难以忍受恶劣境遇的时代，像这样对自己产生不悦和痛苦的感受，内在的聚合错乱，外在的众生和非众生所损害的各种恶劣境遇，无论发生什么，除了具有成办顺缘的怙主和遣除不顺违缘的救护三宝的信赖之外，哪怕一瞬间也不允许产生将无视的人和非人等置于他者的控制之下，从而寻求任何方法形式的意念和行为。
English
This is necessary. Second, regarding the explanation of the common precepts of the Three Refuges, generally, as it appears in the Abhidharmakośa, the twenty-two faculties are: the five faculties of eye, ear, nose, tongue, and body, which function by focusing on their respective five objects; the faculty of mind, which functions by focusing on all objects; the two faculties of male and female, which function by distinguishing between male and female; the faculty of life, which functions by beings abiding in accordance with their kind; the faculties of mental pleasure, mental displeasure, physical pleasure, suffering, and neutral sensation, which function in relation to afflictions such as attachment, hatred, and delusion, i.e., the five faculties of sensation; the five faculties such as the faculty of faith, which function in relation to purification; and the faculties that function in relation to attaining the uncontaminated nirvāṇa higher and higher, i.e., the faculty of making the unknown known, which is included in the path of seeing; the faculty of knowing all, which is included in the path of meditation; and the faculty of having all knowledge, which is the no-more-learning, included in the path of no more learning; these are the three uncontaminated faculties. Having ascertained these, in terms of the meaning of the text, there are two explanations of the common precepts, those included by accomplishment and negation, and three explanations of the common precepts included by accomplishment. The first of these is: the seven corporeal faculties, the five senses such as the eye, together with the male and female faculties, are the body, and the basis of the mind faculty on which they rely is the life faculty; these are extremely precious, and in order to protect them, and also, the word "also" indicates a جمع词, even if one loses the objects of enjoyment, wealth, etc., that give rise to feelings of equanimity, mental pleasure, and physical pleasure, one should abide in the firm vow never to abandon the Three Jewels, and now, since sentient beings in saṃsāra are in an age when adverse circumstances are difficult to endure, in such a time when one experiences unpleasant and painful feelings, when the internal aggregates are disturbed, and when there are various adverse circumstances caused by harm from external beings and non-beings, no matter what happens, one should not, even for a moment, allow the thought or action of seeking any kind of method by placing oneself under the control of others, such as ignorant people and non-humans, except with the confidence of relying on the Three Jewels, the protectors who accomplish favorable conditions and the refuges who dispel unfavorable obstacles. Second,