Chinese
到处都有无数种恐惧。没有机会靠自己的力量来消除这些恐惧，所以有必要寻找一个能从中拯救自己的庇护。然而，无论是这个世界的父母等亲属，还是上面的官员，下面的仆人，甚至直接与自己平等的的朋友，都没有能力拯救自己。正如所说：我躺在床上，即使亲戚朋友都围绕着我，感受到的死亡的痛苦，也只有我自己才能体验。就像这样，如果他们连死亡之前的景象和声音都无法见到和听到，又有什么用呢？今生也根本没有拯救的能力，只有弊大于利。不仅如此，那些被称为具有强大神力的遍入天和自在天等神，以及转轮王等具有强大神通的人，或许能够稍微拯救今生的灾难，但无法拯救的情况也很多。他们稍微展示了业果的取舍，有时似乎也能拯救一两世免于堕入恶道，但大多数时候，他们甚至颠倒了取舍的原则，所以即使在当下也无法从恶道中拯救。特别是，他们永远没有能力将众生从轮回中解脱出来，因为他们自己也没有从轮回中解脱，一直在轮回中漂泊，因为烦恼扰乱了他们的心，他们没有获得自主。因此，只有三宝才能从今生、来世和中阴这三者以及轮回的所有痛苦中拯救我们。除了三宝之外，没有人能够从轮回的痛苦中拯救我们，所以我们必须皈依三宝。第三个要点是，如何拯救呢？我们应该把佛陀当作导师，因为我们需要一位导师来告诉我们什么是应该做的，什么是不应该做的。佛法是真正的庇护，因为佛陀所教导的取舍之道就是佛法。因此，按照佛法中所说的去实践，就能从一切恐惧中解脱，获得一切安乐。僧伽是同伴，就像在不熟悉的道路上行走时寻找向导一样。例如，就像应该问向导应该去哪里一样，我们也应该做他们所做的一切。这是假设我们能够亲眼见到圣者们。
English
Everywhere there are countless forms of fear. There is no opportunity to avert these fears by one's own power, so it becomes necessary to seek a refuge that can save one from them. However, neither relatives such as parents in this world, nor superiors above, nor servants below, nor even friends who are directly equal to oneself have the power to save. As it is said: "While I lie in bed, even though all my relatives and friends surround me, the feeling of death will be experienced by myself alone." Like that, if they cannot even see or hear the sights and sounds before death, what help can they be? They have no power to save even in this life; they are only more harmful than helpful. Moreover, those who are said to have great divine power, such as Vishnu and Shiva, and those who have great miraculous powers, such as the Universal Monarch, may be able to save one from some of the harms of this life, but there are also many situations in which they cannot. They may show a little about what to accept and reject in terms of karma and its results, and sometimes it may seem that they can save one or two lifetimes from falling into the lower realms, but for the most part, they even reverse the principles of what to accept and reject, so they cannot save one from the lower realms even temporarily. In particular, they never have the power to liberate beings from samsara, because they themselves have not been liberated from samsara and wander in samsara, because their minds are disturbed by afflictions and they have not attained independence. Therefore, only the Three Jewels can save us from all the sufferings of this life, the next life, the intermediate state, and all of samsara. Since no one other than the Three Jewels can save us from the sufferings of samsara, we must take refuge in the Three Jewels. The third point is, how do they save us? We should take the Buddha as our teacher, because we need a teacher to tell us what we should do and what we should not do. The Dharma is the actual refuge, because the path of acceptance and rejection taught by the Buddha is the Dharma. Therefore, by putting into practice what is said in the Dharma, we can be liberated from all fears and attain all happiness. The Sangha is a companion, like seeking a guide when traveling on an unfamiliar road. For example, just as one should ask the guide where to go, we should also do whatever they do. This is assuming that we are able to see the noble ones directly.
Chinese
然而，如果存在从圣者们一代代相传的诀窍和实修传承的凡夫僧团，也可以将之作为皈依处。现今时代，这尤为重要。对于密宗行者而言，上师即是导师，上师即是引导者。此外，佛陀具有无限的智慧、慈悲和能力，因此，所有以智慧皈依的众生，佛陀知晓从恐惧和痛苦中解脱的所有方法。以慈悲之心，佛陀从不舍弃利益众生，而是恒常救护。以能力，佛陀能够根据众生的根器进行救护。因此，佛陀能够救护。圣者僧团也与佛陀相似，仅在功德大小上有所差别。他们也具有特殊的智慧、慈悲和能力，因此值得皈依并能救护。救护的主要方式是，通过如佛陀和僧团所宣说的神圣佛法进行修行，从而断除烦恼之因，最终从所有痛苦和恐惧中解脱。另一种救护方式并非仅仅依赖于断除恐惧和痛苦之因，仅仅是念诵名号、顶礼和祈祷，也能真实地从十六种恐惧等所有灾难中救护，并且能够完全阻止或延长堕入恶道的时间，从而从各个方面进行救护。第四个要点，皈依的标准是：了解功德，了解差别，承诺，不寻求其他皈依处。具备这四个特点，就成为纯正的皈依。其中，了解功德是指了解三宝各自的粗略功德，例如《忆念三宝经》或《二庄严经》等经典中所述，理解并相信其道理。了解差别是指，一般来说，皈依佛陀，其他二宝自然包含在内，因为三宝之间永不分离，似乎只需皈依一个即可。正如所说：基于三乘与三行，随顺各自的意乐，安立了三皈依。
English
However, if there exists a pure Sangha of ordinary beings with a lineage of pith instructions and practices passed down from one noble being to another, it can also be relied upon as a refuge. Nowadays, this is especially important. For secret mantra practitioners, the lama is the teacher, and the lama is the guide. Furthermore, the Buddha possesses infinite wisdom, compassion, and power. Therefore, all beings who take refuge in wisdom, the Buddha knows all the methods to liberate them from fear and suffering. With compassion, the Buddha never abandons benefiting beings, but constantly protects them. With power, the Buddha is able to protect according to the capacity of beings. Therefore, the Buddha is able to protect. The noble Sangha is also similar to the Buddha, except for the difference in the magnitude of merit. They also possess special wisdom, compassion, and power, and therefore are worthy of refuge and are able to protect. The main way of protecting is that by practicing according to the sacred Dharma spoken by the Buddha and the Sangha, the cause of afflictions is eliminated, and ultimately liberation from all suffering and fear is attained. Another way of protecting is not only dependent on eliminating the cause of fear and suffering, but merely reciting the name, prostrating, and praying can actually protect from all calamities such as the sixteen fears, and can completely prevent or prolong the time of falling into the lower realms, thus protecting in every way. The fourth point, the criteria for taking refuge, are: knowing the qualities, knowing the distinctions, making a commitment, and not seeking other refuges. Having these four characteristics constitutes a pure refuge. Among them, knowing the qualities means knowing the rough qualities of the Three Jewels themselves, such as those described in scriptures like the "Sutra of Remembering the Three Jewels" or the "Two Ornaments," understanding and believing in their reasoning. Knowing the distinctions means that, in general, by taking refuge in the Buddha, the other two jewels are naturally included, because the Three Jewels are never separate from each other, and it seems that taking refuge in only one is sufficient. As it is said: Based on the three vehicles and three actions, according to the inclinations of each, the Three Refuges are established.
Chinese
如是，就必要而言，确定为三，就暂时主要而言，了知皈依处三者各自的差别、必要和救护之方式，以及导师胜于其他佛陀之方式，正法超胜于邪道之方式，僧伽超胜于外道之众之方式，并善为了知且获得信解。承诺者，以了知功德之理由，誓愿皈依三宝。不寻求其他皈依处者，依靠了知差别，不信赖三宝之外，任何一个被称作伟大之物，更何况是皈依鬼神等，若无此不寻求其他皈依处，仅凭见三宝之功德而承诺皈依，则不会成为清净之皈依，因为没有脱离二心。若没有了知功德和了知差别，即使允许仅有承诺和不寻求其他皈依处，也仅仅是以愚痴之信仰而进入，因此很难成为道。因此，必须具足所有四种差别。第五个意义，皈依之利益是，皈依之后立即转变相续之差别，即进入内道佛教徒之行列。成为三律仪之所依，因为未皈依者，以仪轨所受之三律仪不会生起。往昔所造之罪业耗尽，且具有大福德，即依靠皈依之后，后来忏罪和修持新善等无量增长之善行且不论，仅仅是皈依本身就能清净诸多罪业，且具有远胜于布施等一般善行之利益。此四者从皈依之后立即产生，即进入圣者之行列，意思是以前是恶劣之相续，现在转变为善良。今生出现之利益是，十六种怖畏和八种非时之死等内外障碍皆不能侵扰，以及心中所想不违背佛法之事皆能如愿成就二者。来世之果
English
As it is, in terms of necessity, it is determined as three, and in terms of temporary importance, knowing the individual differences, necessities, and methods of protection of the three refuges themselves, as well as how the teacher surpasses other Buddhas, how the Dharma surpasses wrong paths, and how the Sangha surpasses the groups of heretics, and to know well and gain faith. The commitment is to vow to take refuge in the Three Jewels for the reason of knowing their qualities. Not seeking other refuges means that, relying on knowing the differences, one does not trust in anything other than the Three Jewels, even if it is called great, let alone taking refuge in ghosts and the like. If there is no such thing as not seeking other refuges, merely vowing to take refuge by seeing the qualities of the Three Jewels will not become a pure refuge, because one has not separated from two-mindedness. If there is no knowledge of qualities and no knowledge of differences, even if it is allowed to have only the commitment and not seeking other refuges, it is only entering with foolish faith, so it is very difficult to become a path. Therefore, all four differences must be complete. The fifth meaning, the benefit of taking refuge, is that immediately after taking refuge, the difference of transforming the continuum is that one enters the ranks of Buddhist practitioners. It becomes the basis of the three vows, because for those who have not taken refuge, the three vows taken by ritual do not arise. Exhausting past sins and possessing great merit means that, relying on taking refuge, later repentance and the practice of new virtues and other immeasurable increases in good deeds are set aside. Taking refuge itself purifies many sins and has benefits far exceeding ordinary generosity and other virtues. These four arise immediately after taking refuge, that is, one enters the ranks of holy beings, meaning that the continuum was previously bad but has now been transformed into good. The benefits that arise in this life are that neither the sixteen fears nor the eight untimely deaths, nor any internal or external obstacles can hinder one, and that whatever one thinks that does not contradict the Dharma will be fulfilled as desired. The result of the next life
Chinese
此外，不堕恶趣，即使堕落也能迅速解脱，也能在天界获得安乐，在那里也能皈依三宝，这是三种。究竟的利益是迅速成佛。这十种利益应该如何陈述呢？特别是对于大乘的皈依，如《经庄严论》所说：“皈依此处意义大，因此能增无量功德聚，此行周遍慈悲心，亦令无等胜妙法增长。”如是说。从小乘中救护，获得必定能迅速成就无上佛果的把握。第六，皈依的学处是：依止贤善之人，听闻贤善之法，如理作意，修行随法之行，这是第一个四句。不放纵根门，尽力受持戒律，对众生具大悲心，精勤供养三宝，这是后面的四句，总共八句，可以按照圣者无著所说的那样解释。忆念三宝的功德，恒常修持信心并祈祷，忆念恩德，恒常供养，忆念慈悲，引导其他众生皈依，忆念皈依的利益，日夜六时修持皈依，忆念未皈依或舍弃皈依的过患，即使付出生命和代价也不舍弃皈依处，忆念信心，无论遭遇快乐、痛苦、高低贵贱，都不抱怨三宝，也不信任他人。也可以从这六个方面来解释。或者，简而言之，从一开始就非常需要和重要的学处是：对上师三宝修持信心，不造作诽谤等罪业，宣说身语意的功德，学习顶礼和赞颂等恭敬的行为，以视三宝所依为真佛的认知来尽力供养，对四众弟子生起恭敬心，不将三宝所依放在裸露的地上，不放在令人厌烦的地方，不跨越，不售卖。
English
Furthermore, one will not fall into the lower realms, or even if one does, one will be quickly liberated. One will also attain happiness in the heavens, and there one will also take refuge in the Three Jewels. These are the three. The ultimate benefit is that one will quickly attain Buddhahood. How should these ten benefits be stated? In particular, for the Mahayana refuge, as stated in the Ornament of the Sutras: "Taking refuge here is of great significance, therefore it increases the immeasurable accumulation of merit. This practice pervades with the thought of compassion, and also causes the unequaled and supreme Dharma to increase." As it is said. It protects from the Hinayana, and one gains the certainty of quickly attaining the unsurpassed Buddhahood. Sixth, the precepts of taking refuge are: Relying on virtuous individuals, listening to virtuous Dharma, properly applying the mind, practicing Dharma in accordance with the Dharma, this is the first set of four. Not indulging the senses, taking vows as much as possible, having great compassion for sentient beings, and diligently making offerings to the Three Jewels, this is the latter set of four, totaling eight. One can explain it as stated by the noble Asanga. Remembering the qualities of the Three Jewels, constantly cultivating faith and praying, remembering kindness, constantly making offerings, remembering compassion, guiding other beings to take refuge, remembering the benefits of taking refuge, practicing taking refuge six times day and night, remembering the faults of not taking refuge or abandoning refuge, not abandoning the refuge even at the cost of life and possessions, remembering faith, no matter what happens, whether happiness, suffering, high or low status, not complaining to the Three Jewels, and not trusting others. One can also explain it from these six aspects. Or, in short, the precepts that are most needed and important from the very beginning are: Cultivating faith in the Lama and the Three Jewels, not accumulating sins such as slander, proclaiming the qualities of body, speech, and mind, learning respectful behaviors such as prostration and praise, making offerings as much as possible with the recognition that the supports of the Three Jewels are the actual Buddhas, generating respect for the four assemblies, not placing the supports of the Three Jewels on bare ground, not placing them in unpleasant places, not stepping over them, and not selling them.