Chinese
是这样的，观修和实践之间没有太大的矛盾。由于大乘和小乘的差别，在取舍方面会有细微的差别。因此，总的来说，显宗和密宗在共同点上是相同的，即如来（梵文：Tathāgata）的心之所知和所量，是法身（梵文：Dharmakāya）。佛陀自显之身，无生无灭，以及五种决定具足之身，以及其所有语音声，这三者被摄于报身（梵文：Saṃbhogakāya）中。工巧化身、生化身和最胜化身等，所有佛陀真实的化身都摄于化身（梵文：Nirmāṇakāya）中。简而言之，所信奉的对境之佛宝，就是由三身所涵盖的一切。法宝分为经和证悟两种。第一种是显现为文字、词语和字母的佛经，以及口头表达。证悟之法是究竟的寂灭涅槃（梵文：nirvāṇa），法界（梵文：dharmadhātu）真如（梵文：tathātā），以及从遮蔽中清净的那部分寂灭涅槃，灭谛（梵文：nirodha-satya）果之法，以及证悟那样的实相。显现果位的时候，道的智慧被称为道谛（梵文：mārga-satya）之法，其自性是菩提（梵文：bodhi）的顺品法。而且，圣者相续的道，毫无争议地是道谛和法宝。总持和加行道所摄的一切也都是顺品，因此，在没有获得总持和加行道之前，都必须作为皈依境。因此，以上就是经和证悟所涵盖的法。不再退转的圣者菩萨（梵文：bodhisattva）是真正的大乘皈依境之僧众。与此相应，并且比声闻（梵文：śrāvaka）和独觉（梵文：pratyekabuddha）圣者更好的，获得总持和加行道的不退转者，也包括在皈依境之中。关于声闻和独觉圣者是否作为大乘的皈依境，有两种说法，但实际上并不矛盾，即不是大乘真正的皈依境，以及在没有与那些圣者功德相等之前，仍然是值得皈依的。此外，由于经中说“置于前方的佛”，因此，法和僧也可以类比。
English
It is so. There is not much contradiction between contemplation and practice. Due to the difference between Mahayana and Hinayana, there will be slight differences in what to adopt and abandon. Therefore, in general, both Sutra and Tantra are the same in common, that is, the Dharma body (Dharmakāya) of the Tathāgatas' minds, which knows and measures what is and how much is, is the Dharma body. The Buddha's self-manifested body, which is free from birth and death, and the body with five certainties, and all the sounds of speech, these three are included in the Sambhogakāya. All the true manifestations of the Buddha, such as the skillful manifestations, the birth manifestations, and the supreme manifestations, are included in the Nirmāṇakāya. In short, the Buddha Jewel, the object of devotion, is all that is encompassed by the three bodies. The Dharma Jewel is divided into two: scripture and realization. The first is the Buddhist scriptures that appear as words, terms, and letters, and the verbal expressions. The Dharma of realization is the ultimate peaceful Nirvana, the Dharmadhātu Tathātā, and the part of peaceful Nirvana that is purified from obscurations, the Dharma of the result of the Nirodha-satya, and the realization of such reality. When the result is manifested, the wisdom of the path is called the Dharma of the Mārga-satya, whose nature is the Bodhi's favorable Dharma. Moreover, the path of the noble lineage is undoubtedly the Mārga-satya and the Dharma Jewel. All that is included in the accumulation and application paths are also favorable, therefore, until the accumulation and application paths are obtained, they must be taken as refuge. Therefore, the above is the Dharma covered by scripture and realization. The noble Bodhisattvas who do not regress are the true Sangha of the Mahayana refuge. Corresponding to this, and better than the Śrāvakas and Pratyekabuddhas, those who have obtained non-regression from the accumulation and application paths are also included in the refuge. Regarding whether the Śrāvakas and Pratyekabuddhas are taken as the refuge of Mahayana, there are two statements, but in fact they are not contradictory, that is, they are not the true refuge of Mahayana, and until they are equal in merit to those noble ones, they are still worthy of refuge. Furthermore, since the Sutra says "the Buddha placed in front", therefore, Dharma and Sangha can also be analogized.
Chinese
萨。面前安放的佛像是佛像和佛塔之类的。面前安放的法是佛语经书和咒语的文字形象等等。面前安放的僧是凡夫俗子的僧众中具有戒律者。此外，在《正法集经》中，在讲述十尊佛的时候，也说堪布和阿阇黎等也是名号上的佛。因此，经部宗也说，上师被归入佛宝之中，像佛一样恭敬，但认为并非观修真正的圆满正等觉佛。还有，佛像经书等，虽然成立应该恭敬，但因为仅仅是没有心识的物质现象，所以想不将其归入皈依境中。在此，用理智分析而皈依的这一切，考察究竟向何处寻求庇护，经过考察，确立不超出此处的宗派立场的皈依境是否包含的仅仅是理解的层面。那样的在修持的时候是不需要的。在此，以信心的角度作为目标才是最重要的。因此，观想面前安放的三宝是真正的三宝而皈依，所以不会变成皈依物质法和凡夫俗子。因此，宗派的分析过于极端，对信心和恭敬心有很大的损害。在观修目标的时候，不要分析，要扩展，使信心更加坚定。那些也如“乃至到达精华处”中所说的那样。说在没有获得佛果之前都要皈依，这是就上述所说的三个皈依处的共同方面而言的。佛宝是永久的皈依处，因此，其本身也没有“未获菩提之前”的限定。因此，究竟的皈依处是唯一的佛，如《宝性论》所说：“为求胜义谛，皈依唯有佛”。究竟的法和究竟的僧也是佛本身，如颂云：“能仁具法身，僧亦至究竟”。呀。
English
Sa. The Buddha placed in front is like a statue and a stupa. The Dharma placed in front is like scriptures and the written forms of mantras, etc. The Sangha placed in front is definitely those who possess discipline among the Sangha of ordinary individuals. Furthermore, in the Sutra of the Collection of the True Dharma, when discussing the ten Buddhas, it is also said that Khenpos and Acharyas are also Buddhas in name. Therefore, the Sutra school also says that the Lama is included in the Buddha Jewel, and is revered like the Buddha, but it is considered that one does not meditate on the actual fully enlightened Buddha. Also, although it is established that one should respect statues, scriptures, etc., one might think that they are not included in the refuge because they are merely arrangements of inanimate matter. Here, all of this taking refuge after examining with reason, after examining where one ultimately seeks refuge, the understanding of whether or not the refuge in the context of establishing a tenet that does not go beyond this is merely a level of understanding. Such is not needed in this practice. Here, it is most important to make it the object of focus through faith. Therefore, because one takes refuge believing that the Three Jewels placed in front are the actual Three Jewels, it does not become taking refuge in material things and ordinary individuals. Therefore, sectarian analysis is too extreme and greatly harms faith and reverence. When meditating on the object, one should expand without analysis and make faith more firm. Those are also as it says, "Until one reaches the essence." It is said that one should take refuge until one attains Buddhahood, which is in terms of the common aspect of the three refuges mentioned above. The Buddha Jewel is the permanent refuge, therefore, it itself does not have the qualification of "until one attains enlightenment." Therefore, the ultimate refuge is the one and only Buddha, as it says in the Uttaratantra: "For the sake of the ultimate meaning, the refuge is only the Buddha." The ultimate Dharma and the ultimate Sangha are also the Buddha himself, as it says: "The Sage possesses the Dharmakaya, therefore, the Sangha is also the ultimate of that." Ya.
Chinese
我如是说：无尽的皈依，恒常的皈依，坚固的皈依，殊胜的皈依，唯一的就是：如来应供正遍知佛陀。这是圣者无著说的。因此，不是佛陀的皈依处，不会成为获得佛陀者的皈依处，是暂时的或一时的皈依处。佛宝与它们不同，皈依者在未获得佛陀之前，只是在佛陀的庇护下，像被其阴影庇护一样。一旦获得佛陀果位，就脱离了一切恐惧，并且比渴望皈依处本身更加融合。因为任何时候都不可能分离，也不可能互相抛弃，所以恒时不舍皈依处，称为究竟的皈依。因此，在未获得菩提之前哭泣的说法，获得菩提之后就不需要依赖的说法，愚人们口中流传的这些话，没有任何可以相信的。不需要依赖，对大乘圣者来说也是没有的。因为对空性有直接的证悟，就不会产生依赖。因为依靠自己的力量，毫不费力地行走在道地上，所以不需要依赖他人。获得佛陀果位后舍弃其他皈依处，那是走向自我舍弃，哪里是轻蔑佛法而舍弃呢？依靠究竟的皈依，直到虚空未坏灭，或者轮回未空尽，或者永远永远地皈依，是这样说的，没有可以确定的时间界限。另外，如果详细地讲，可以从《庄严经论》和《宝性论》等经典中引用来讲述。以不共的金刚密乘的观点来看，既要皈依共同的三宝，也要皈依特殊的上师、本尊、空行三处，因此，在此皈依中，做了六皈依的分类。如果认为三宝之外的皈依不合理，那不是的。因为本尊坛城是佛宝的组成部分。空行护法智慧者们是僧宝的组成部分。不皈依世间神祇。因为上师是三宝的本体。如果认为三者足够了，那
English
As I say: The inexhaustible refuge, the constant refuge, the steadfast refuge, the supreme refuge, is only one: the Tathagata, the Arhat, the perfectly enlightened Buddha. This was said by the noble Asanga. Therefore, places of refuge that are not Buddhas will not become refuges for those who have attained Buddhahood, they are temporary or momentary places of refuge. The Buddha Jewel is different from these, those who have taken refuge, until they have not attained Buddhahood, are only under the protection of the Buddha, like being protected by its shadow. Once Buddhahood is attained, all fears are abandoned, and there is even more fusion than longing for the refuge itself. Because it is impossible to separate at any time, and it is impossible to abandon each other, therefore, constantly not abandoning the refuge is called the ultimate refuge. Therefore, the saying that one cries before attaining Bodhi, and the saying that one does not need to rely on anything after attaining Bodhi, these words that flow from the mouths of fools, there is nothing to believe in. There is no need to rely on anything, even for the Mahayana noble ones. Because there is a direct realization of emptiness, dependence does not arise. Because one walks on the bhumis effortlessly by one's own power, there is no need to rely on others. Abandoning other refuges after attaining Buddhahood is going towards self-abandonment, where is it abandoning by despising the Dharma? Relying on the ultimate refuge, until the sky is not destroyed, or samsara is not emptied, or forever and ever taking refuge, it is said like this, there is no definite time limit to grasp. Furthermore, if explained in detail, it can be explained by quoting from the Ornament of Sutras and the Ratnagotravibhāga, etc. According to the uncommon Vajrayana tantra, one must take refuge in both the common Three Jewels and the special guru, yidam, and dakini, therefore, in this refuge, the six refuges are classified. If one thinks that refuge other than the Three Jewels is unreasonable, that is not the case. Because the yidam mandala is a component of the Buddha Jewel. The dakini dharma protectors, the wise ones, are components of the Sangha Jewel. One does not take refuge in worldly deities. Because the guru is the essence of the Three Jewels. If one thinks that three are enough, then
Chinese
如果想知道原因，虽然不是没有包含三宝，但因为有其他特别的必要。那又是什么样的呢？因为这个密咒需要融入实际获得加持之地的加持，并且需要忆念恩德，所以需要单独皈依上师；因为是祈求共同和殊胜成就的非共同之境；因为需要寻求本尊坛城众神的事业，以消除障碍并成就暂时的愿望；所以对护法神特别重视，以非常重要的态度特别恳切地皈依。四皈依的分类，是就未突出本尊护法的作用而言，其他相同。根本上师是所有皈依处的总集，如《律生》中所说：“上师是佛，上师是法，同样上师是僧，上师是具德金刚持。”以及《续王时轮》中说：“导师即是佛，最胜之地，法由彼宣说。僧众何处住，具足欢喜心，慈爱一切众生。”等等广说。因此，进入密咒之门的人们，必须将根本上师和本尊置于所有其他皈依处之上。传承上师们只是为了忆念恩德，并且只是作为根本上师眷属的一部分而被提及。空行护法需要特别依止和修持，这在这里也很重要，否则，也可以归纳于僧众，因此并非绝对必要。一般来说，密宗的皈依处观想方式有多种，如将所有皈依处汇集在一个大坛城中，或汇集于一位上师等，因此观想的次第没有定规。理解的方式如前所述。第二点，皈依的理由是：就像担心敌人、邪魔和疾病等今生的恐惧会发生，而努力寻求能够从这些恐惧中解脱的皈依处一样，我们这些轮回中的众生，无论今生、来世还是中阴
English
If one wonders why, although it is not that the Three Jewels are not included, it is because there are other special necessities. What are these like? Because this mantra needs to incorporate the blessings of the place where blessings are actually received, and because it is necessary to remember kindness, it is necessary to separately take refuge in the lama; because it is the unique object for requesting common and supreme accomplishments; because it is necessary to seek the activities of the deity mandala assembly to eliminate obstacles and accomplish temporary wishes; therefore, one especially emphasizes the Dharma protectors and guardian deities, taking refuge with a very important and earnest attitude. The classification of the four refuges is made from the perspective of not emphasizing the role of the yidam and Dharma protectors; otherwise, it is the same. The root lama is the gathering of all refuge places, as stated in the Vinaya Source: "The lama is the Buddha, the lama is the Dharma, likewise, the lama is the Sangha, the lama is the glorious Vajradhara." And in the King of Tantras, the Kalachakra, it says: "The teacher is indeed the Buddha, the supreme ground, the Dharma is taught by him. The Sangha dwells there, possessing a joyful heart, cherishing all sentient beings." And so on, extensively explained. Therefore, those who enter the door of mantra must necessarily place the root lama and yidam above all other refuge places. The lineage lamas are merely for remembering kindness and are only mentioned as part of the root lama's retinue. Dakinis and Dharma protectors need to be especially relied upon and practiced, which is also important here, otherwise, it is also sufficient to include them in the Sangha, so it is not absolutely necessary. In general, there are various ways to visualize the refuge object in the Mantrayana tradition, such as gathering all refuge places in one large mandala, or gathering them in one lama, etc., so there is no fixed order for visualization. The understanding is as previously explained. The second point, the reason for taking refuge is: Just as one worries about the occurrence of enemies, demons, diseases, and other fears of this life, and strives to seek a refuge that can liberate one from these fears, so too, we beings in samsara, whether in this life, the next life, or the bardo