Chinese
因为具有（佛）身，所以也是神圣的皈依处。三乘的僧众也因为最终获得完全清净的法身而达到圆满，所以是神圣的皈依处。那么，佛法和僧伽不是究竟的皈依处吗？《宝性论》中说：‘二法与圣者众，非为究竟胜皈依。’为什么它们不是究竟的殊胜皈依处呢？因为佛法有两种。教法是名相的集合和文字的集合，一旦度过此岸，就像筏一样应该舍弃，所以不是究竟的皈依处。证法也有两种。道谛是有为法，所以是无常的，是虚伪的法，因此不是皈依处。灭谛被声闻宗认为是像灯熄灭一样断灭，因为不存在，所以不是究竟的皈依处。僧伽他们自己也因为害怕轮回而皈依佛陀，因为是有怖畏的，所以不是究竟的皈依处。就像《宝性论》中所说：‘为舍故，为欺诳性故，为无故，为有怖畏故，二法与圣者众，非为究竟胜皈依。’因此，世亲论师也说：‘不尽的皈依，常恒的皈依，坚固的皈依，神圣的皈依只有一个，即如来、阿罗汉、正等觉。’那么，如果和前面所说的皈依三宝相矛盾怎么办呢？是方便而说三。这是为了引导所化众生而出现的。《大解脱经》中说：‘总之，皈依处只有一个，方便而说三。’如何以方便安立为三呢？《大乘宝性论》中说：‘导师、教法、所学义，于三乘与三作用，依于信解诸众生，安立三皈依差别。’是依于三种功德、三种乘、三种作用和三种信解而安立的。也就是为了宣说导师的功德，对于大乘菩萨乘的补特伽罗和对佛陀极度...
English
Because it possesses the (Buddha) body, it is also a sacred refuge. The assembly of the three vehicles also becomes perfect because it ultimately attains the completely pure Dharmakaya, so it is a sacred refuge. Then, are the Dharma and Sangha not ultimate refuges? The Ratnagotravibhāga states: 'The two Dharmas and the assembly of noble ones are not the ultimate supreme refuge.' Why are they not the ultimate supreme refuge? Because there are two types of Dharma. The Dharma of teaching is a collection of names and a collection of letters, so once the path has been traversed, it should be abandoned like a raft, so it is not an ultimate refuge. There are also two types of the Dharma of realization. The truth of the path is conditioned, so it is impermanent, it is a deceptive Dharma, therefore it is not a refuge. The truth of cessation is considered by the Shravakas to be like the extinguishing of a lamp, so because it does not exist, it is not an ultimate refuge. The Sangha themselves are also afraid of samsara and have gone for refuge to the Buddha, because they are with fear, they are not an ultimate refuge. As it is also said in the Ratnagotravibhāga: 'Because of abandoning, because of deceptive nature, because of non-existence, because of being with fear, the two Dharmas and the assembly of noble ones are not the ultimate supreme refuge.' Therefore, Master Vasubandhu also said: 'The inexhaustible refuge, the permanent refuge, the steadfast refuge, the sacred refuge is only one, namely the Tathagata, Arhat, Samyaksambuddha.' Then, how does it contradict what was said earlier about the Three Refuges? It is three by means of skillful means. This is because it arose as a means of guiding those to be tamed. The Mahaparinirvana Sutra states: 'In short, there is only one refuge, but it is said to be three by means of skillful means.' How is it established as three by means of skillful means? The Mahayana Ratnagotravibhāga states: 'Teacher, teaching, and the meaning to be learned, in the three vehicles and three actions, relying on the faith and understanding of all beings, the three refuges are established separately.' It is established based on the three qualities, the three vehicles, the three actions, and the three kinds of faith and understanding. That is, in order to proclaim the qualities of the teacher, for the sake of the teaching, for the individuals of the Bodhisattva vehicle, and for the supreme devotion to the Buddha...
Chinese
如果按照信奉者的意愿来说，皈依佛。为了阐述教法的功德，如果按照对本国乘的补特伽罗和对法极为尊崇者的意愿来说，皈依法。为了阐述弟子的功德，如果按照声闻乘的补特伽罗和对僧众极为尊崇者的意愿来说，皈依僧。因此，佛、法、僧三者是外在的皈依处，上师、本尊、空行三者是内在的皈依处，法身、报身、化身三者是秘密的皈依处，本体、自性、大悲三者是究竟的皈依处。所有这些都汇集于根本上师，因此首先讲述上师。从现在开始，为了从轮回的痛苦中解救自己，尽形寿皈依是共同乘的皈依，而我和一切众生直到获得佛果之间皈依是**大乘**的皈依。皈依之后，必须学习九种学处。皈依佛之后，不向外道神灵顶礼。皈依法之后，断除对众生有害的强烈念头。皈依僧之后，不依止外道朋友，这三者是特殊的学处。皈依佛之后，乃至对佛像也恭敬。皈依法之后，乃至对一个字母也恭敬。皈依僧之后，乃至对缝制的黄色四方僧衣也恭敬。这三者是共同的学处。经常精进皈依，无论吃什么喝什么，都用最好的供养三宝，无论发生什么疾病痛苦，都不从三宝之外寻求其他救护，共有九种。如《涅槃大经》中所说：凡皈依佛者，是为真正之优婆塞，任何时候都不皈依其他神灵。皈依正法者，远离恼害之心。皈依僧众者，不向外道致敬。如是说。出自《七十皈依颂》：何
English
According to the wishes of those who have faith, take refuge in the Buddha. In order to explain the merits of the Dharma, if according to the wishes of the individuals of one's own country's vehicle and those who highly respect the Dharma, take refuge in the Dharma. In order to explain the merits of the disciples, if according to the wishes of the individuals of the Hearer Vehicle and those who highly respect the Sangha, take refuge in the Sangha. Thus, the Buddha, Dharma, and Sangha are the external objects of refuge; the Guru, Yidam, and Dakini are the internal objects of refuge; the Dharmakaya, Sambhogakaya, and Nirmanakaya are the secret objects of refuge; and the essence, nature, and compassion are the ultimate objects of refuge. Since all of these are gathered in the root Guru, the Guru is mentioned first. From this time onwards, in order to save oneself from the suffering of samsara, taking refuge for as long as one lives is the common vehicle's refuge, while taking refuge until all beings and I attain Buddhahood is the Great Vehicle's refuge. Having taken refuge, one must learn the nine precepts. Having taken refuge in the Buddha, do not prostrate to external deities. Having taken refuge in the Dharma, abandon the strong thought of harming sentient beings. Having taken refuge in the Sangha, do not rely on non-Buddhist friends, these three are the special precepts. Having taken refuge in the Buddha, be respectful even to a mere representation of the Buddha. Having taken refuge in the Dharma, be respectful even to a single letter. Having taken refuge in the Sangha, be respectful even to a sewn yellow square patch of robe. These three are the common precepts. Always be diligent in taking refuge, offer the first portion of whatever you eat or drink to the Three Jewels, and whatever sickness or suffering arises, do not seek other refuge than the Three Jewels, these are nine in total. As stated in the Great Nirvana Sutra: "Whoever goes for refuge to the Buddha is a true Upasaka, and never goes for refuge to other gods. Having gone for refuge to the sacred Dharma, one is free from the mind of harming and hurting. Having gone for refuge to the Sangha, one does not pay homage to non-Buddhists." So it is said. From the "Seventy Verses on Refuge": Who