English
Therefore, having understood those, answering those different questions individually with one voice, and those questions also being understood in their respective languages, for that reason, please know or understand that the teacher, the Bhagavan Buddha, in the world of those to be tamed, proclaims the voice of Brahma without equal. Thus proclaiming, it is in order to exhaust or end all the sufferings of all beings such as gods and humans, and to turn the wheel of Dharma in accordance with their respective fortunes. Thus, the Buddha's voice is endowed with sixty branches of Brahma's sound, and even if the Dharma is spoken in a language like Sanskrit, it can be understood as the Dharma that the trainees want to hear in their own languages, and thus can eliminate all doubts at once, etc. Consider these merits. The merits of the mind include the merit of wisdom and, two merits of loving-kindness. The first is, in the praise of the praiseworthy, it says: Only your wisdom pervades all that is to be known, but all others besides you, only the knowable remains. It means that only the wisdom of the Bhagavan Buddha pervades by simultaneously and manifestly seeing all that is to be known. Therefore, from the object of knowledge, the knowing wisdom is more excellent. But all learners other than the Bhagavan, if they manifestly see reality, they do not see conventional truth, and if they see conventional truth, they cannot manifestly see reality. Therefore, just as it is said that among wisdom and knowable, only the knowable is more excellent, there is no concealment for all that is to be known, just like placing a wet Emblica in the palm of the hand, because of knowing, so he sees the faculties and thoughts of the trainees as they are, therefore he is skilled in the methods of taming the trainees. The merit of loving-kindness is, in the Hundred and Fifty Verses, it says: All these beings are bound by afflictions without distinction, you have long been compassionate in order to liberate beings from afflictions. It means that just as beings are bound by afflictions without autonomy, the Able One is also held by great compassion, therefore, whether it is anointed with sandalwood paste from the right or cut with an axe from the left, there is no near or far, it is still compassion.
Chinese
思维产生的方式。像这样，我认为这仅仅是佛陀慈爱的功德，并修习虔诚和恭敬。事业方面，从前面来说：您已讲述了如何摧毁烦恼，展示了降伏魔众的计谋，讲述了轮回的本性难以忍受，也展示了无畏的境地。具有利益他人的想法和慈悲心的人，对于众生应该做的事情，您没有做的是什么呢？还有什么其他的呢？ 如是说，对于所化机，讲述了痛苦的原因是必须摧毁烦恼，以及摧毁烦恼的方式。当舍弃烦恼时，轮回的魔会以狡猾的手段欺骗，因此也展示了必须对此加以防范的方式。讲述了轮回的本性或状态是与难以忍受的痛苦相伴随的。也展示了舍弃轮回的方法，即获得无畏境地解脱的方式。 在像这样取舍的时候，具有利益他人的想法的世尊大慈悲者您，在为众生做利益的事情时，应该做的事情，也就是适合做的事情，您没有做的是什么呢？其他还有什么呢？就像什么也没有做一样。在赞颂值得赞颂者中说：您从何处没有救度众生脱离衰败？您没有给予世间的圆满是什么？意思是说，佛陀世尊没有救度众生脱离的衰败是没有的，从衰败中得到解脱的那些，也是佛陀的力量。以及没有给予的圆满或安乐是什么呢？意思是说，所获得的任何安乐，也都是佛陀的力量。因此，我们没有像疾病一样被痛苦所折磨，而是稍微安乐地存在，这也是佛陀的力量。此外，恒常、周遍、不费力气、任运自成地利益众生。时间直到轮回存在为止，恒常不断绝，并且也周遍一切众生，利益一切众生，而且做这些事情不需要花费丝毫的努力。 像这样，具有断尽一切过失、圆满一切功德的佛陀的 教法，修习者就是僧伽。殊胜的法具有断除过失、成就功德的自性。僧伽是不从修习法中退转的。
English
Thinking about the way it arises. Like this, I think this is solely the merit of the Buddha's loving-kindness, and cultivate devotion and reverence. In terms of activity, from the previous one: You have explained how to destroy afflictions, shown how to subdue the demons, spoken of the unbearable nature of samsara, and also shown the fearless state. Those with the thought of benefiting others and compassion, what is it that you have not done for sentient beings? What else is there? As it is said, for those to be tamed, it is said that the cause of suffering is that afflictions must be destroyed, and also the way to destroy them. When abandoning afflictions, the demons of samsara deceive through cunning means, so it also shows the way to guard against this. It speaks of the nature or state of samsara as being accompanied by unbearable suffering. It also shows the method of abandoning samsara, which is the way to attain liberation in the fearless state. When making such choices, the Blessed One, the Great Compassionate One, with the thought of benefiting others, when you are doing things for the benefit of sentient beings, what is it that you have not done that should be done? What else is there? It is as if nothing has been done. In praising those worthy of praise, it says: From what have you not rescued beings from decline? What perfection have you not given to the world? It means that there is no decline from which the Buddha has not rescued beings, and those who have been liberated from decline are also due to the power of the Buddha. And what perfection or happiness has not been given? It means that whatever happiness is attained is also due to the power of the Buddha. Therefore, we are not tormented by suffering like a disease, but exist in a state of slight ease, and this is also due to the power of the Buddha. Furthermore, it constantly, pervasively, effortlessly, and spontaneously benefits sentient beings. Time continues constantly without interruption as long as samsara exists, and it also pervades all sentient beings, benefiting all sentient beings, and doing these things does not require the slightest effort. Like this, the teaching of the Buddha, who has exhausted all faults and perfected all virtues, is practiced by the Sangha. The sacred Dharma has the nature of abandoning faults and accomplishing virtues. The Sangha does not turn away from practicing the Dharma.
Chinese
没有延缓，即是通过如实了知三宝的功德而皈依。二是了解差别，即僧众是修道者，法是所修之法，佛是所修之果等等，了解三宝的差别。三是承诺，视佛为导师，法为真实的皈依处，僧众为修道之友而皈依。四是不异说，即了知内教与外道的导师和教法以及随学者之间的优劣，仅仅皈依三宝，不皈依与此相违的导师等。四是如何皈依之理。 在此，按照上师们的口诀，也与金刚乘的规矩相符地进行解说。全知吉美林巴说：“三宝自性善逝三根本，脉气明点自性菩提心，本体自性大悲之坛城中，直至菩提藏间我皈依。”即皈依处三宝的本体是善逝三根本，以及依靠脉气明点的自性的光明菩提心，本体自性大悲的坛城，即皈依其自性。其中，皈依三宝的方式是，如《如意宝藏论》中所说：“佛为导师法为道，僧为友伴而皈依。”如是皈依。如果与上师的口传相结合，那么圆满的佛陀是我的导师。要相信从他的教言中产生的业果之理。殊胜的法是我的真实道路，要依靠道殊胜的三学，使自己的相续不被哪怕是微小的违品罪业所染污。圣僧众是修道的友伴，要学习他们的行为和解脱，并发誓不从队伍中掉队。特别要以希望在自己的相续中获得这三者的方式去皈依。居家者啊。
English
Without delay, it is to take refuge through knowing the qualities of the Three Jewels as they are. Second is to understand the distinctions, namely, the Sangha are the practitioners of the path, the Dharma is the practice, the Buddha is the result of practice, and so forth, understanding the distinctions of the Three Jewels. Third is to commit, taking the Buddha as the teacher, the Dharma as the actual refuge, and the Sangha as the friends who help in practice, and taking refuge. Fourth is not to speak of others, namely, knowing the superiority and inferiority of the teachers and teachings of the inner and outer schools and those who follow them, taking only the Three Jewels as refuge, and not taking refuge in teachers and so forth who are contrary to them. Fourth is how to take refuge. Here, according to the instructions of the previous lamas, it is also explained in accordance with the Vajrayana tradition. Kunchen Jigme Lingpa said: "The Three Jewels, the essence of the Sugatas, the Three Roots, the nature of channels, winds, and drops, the Bodhicitta, in the mandala of essence, nature, and compassion, until the heart of enlightenment, I take refuge." That is, the essence of the Three Jewels, the refuge, is the Sugatas, the Three Roots, and the luminous Bodhicitta relying on the nature of channels, winds, and drops, the mandala of essence, nature, and compassion, that is, taking refuge in its nature. Among them, the way to take refuge in the Three Jewels is, as said in the Wish-Fulfilling Jewel Treasury: "The Buddha is the teacher, the Dharma is the path, the Sangha is the friend, and take refuge." Thus, taking refuge. If combined with the oral transmission of the lama, then the complete Buddha is my teacher. One must believe in the principle of cause and effect arising from his teachings. The sacred Dharma is my true path, and one must rely on the three trainings of the superior path, so that one's own continuum is not defiled by even the slightest transgression. The noble Sangha are the friends who practice the path, and one must learn from their actions and liberation, and vow not to fall out of the ranks. In particular, one must take refuge in the way of wishing to obtain these three in one's own continuum. Householder.
Chinese
扎续坚所请问的经中说，皈依佛，是希望获得佛果。皈依法，是希望获得法。皈依僧，是希望获得僧团。像这样，皈依三宝被称为外皈依。如至尊米拉日巴所说：佛法僧三宝，此三是外皈依。我亦皈依彼等而满足，汝等皈依彼等则善。如是所说，这是波罗蜜多乘的皈依方式，因此这样说。全知吉美林巴说：而且在共同乘的规矩中，佛是 导师，法是真实的皈依处，僧是视作修行道路的同伴而皈依，如是所说。皈依三根本的方式是：将具足三种恩德的上师视为一切本尊的自性，同样地，也将本尊和空行母们视为与上师无别，一心一意地通过修持和念诵等方式皈依，这被称为内皈依。如米拉日巴尊者所说：上师本尊空行母三者，此三是内皈依。等等如是说。这也是内密金刚乘总体的皈依方式，因此这样说。全知吉美林巴说： 不共的密宗总体规矩是，三门供养上师，依止本尊，空行母作为助伴而皈依。如是宣说了皈依的方式。所谓供养上师，是依止上师方式的特殊要点。所谓依止本尊，是将自己的三门和本尊的身语意三者视为无别。所谓空行母作为助伴，是将空行母作为生起安乐智慧的助伴。 皈依三脉、气、明点的规矩是：皈依清净的脉、智慧的气和菩提心三者。其含义是，依靠脉、气、明点三者，如实地生起乐空无二的智慧。
English
In the Sutra Requested by Tragshulchen, it says: "Taking refuge in the Buddha is desiring to attain Buddhahood. Taking refuge in the Dharma is desiring to attain the Dharma. Taking refuge in the Sangha is desiring to attain the Sangha." Thus, taking refuge in the Three Jewels is called outer refuge. As the venerable Milarepa said: "Buddha, Dharma, and Sangha, these three are the outer refuge. I am satisfied by taking refuge in them, it is good for you to take refuge in them as well." As it is said, this is the way of taking refuge in the Paramita path, therefore it is said so. Kunchen Jigme Lingpa said: Furthermore, in the common vehicle's tradition, the Buddha is the teacher, the Dharma is the actual refuge, and the Sangha is regarded as companions on the path to be practiced, and one takes refuge in them. As it is said. The way to take refuge in the Three Roots is: to regard the Lama who possesses the three kindnesses as the essence of all deities, and similarly, to regard the Yidams and Dakinis as inseparable from the Lama, and to single-mindedly take refuge through practices such as sadhana and recitation, this is called inner refuge. As the venerable Milarepa said: "Lama, Yidam, and Dakini, these three are the inner refuge." And so on, as it is said. This is also the general way of taking refuge in the Inner Secret Vajrayana, therefore it is said so. Kunchen Jigme Lingpa said: The uncommon general rule of Secret Mantra is to offer the three doors to the Lama, rely on the Yidam, and take the Dakinis as companions to take refuge. Thus, the way of taking refuge is explained. The so-called offering to the Lama is a special key point of the way to rely on the Lama. The so-called relying on the Yidam is to regard one's own three doors and the body, speech, and mind of the Yidam deity as inseparable. The so-called Dakinis as companions is to make the Dakinis as companions for generating the wisdom of bliss. The way to take refuge in the three channels, winds, and bindus is: to take refuge in the pure channels, the wisdom winds, and the three bodhicittas. Its meaning is that, relying on the three channels, winds, and bindus, the wisdom of bliss and emptiness arising simultaneously is as it is.