Chinese
皈依之论著，名为《月饰鬘》。吉祥狮子。 皈依之论著，名为《月饰鬘》。吉祥狮子。 顶礼安住于无与伦比之辩才自在者的增上缘； 顶礼支分殊胜，皈依之海汇聚； 顶礼如意三宝，放射云彩之众。此处，于决定所应行持之殊胜法，即六支皈依之开篇之际。 皈依之自性，即希求之信心与胜解二者。 《月灯经》云： “于佛及佛之法生信心， 于佛子之行亦生信， 于无上菩提生信心， 彼等大士生起心。” 又，《现观庄严论》云： “此处以彼本体，由欲而承诺。” 又，月称论师之《七十皈依颂》云： “于彼能仁之三身， 寂灭以及八丈夫， 具足戒律勤精进， 何者以信而皈依。” 如是宣说。 词义方面，“ས་ར་ཎཾ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之意为救护、亲友或所依。 定义方面，共同之定义为：为遣除怖畏，而立誓依止皈依处。 差别方面，大乘皈依之定义为：为一切有情之利益，欲求自身获得佛果之意乐，而视已于他相续中存在之三宝为导师、道友而承诺。 分类方面，以因与果分，有比喻之名言皈依，与自性法性之获得之胜义皈依二者。《现观庄严论》云： “比喻法性之获得，具慧者之皈依此为胜。” 如是宣说。以何因需皈依之方面，传承之近取因为如来藏。《宝性论》云： “具垢如来藏与无垢， 无垢佛陀功德胜者业， 何者三宝善法所生处， 是为胜义见者之境界。” 三宝
English
Refuge Treatise, called "Moon Ornament Garland". Auspicious Lion. Refuge Treatise, called "Moon Ornament Garland". Auspicious Lion. This is the work called "Refuge Treatise, Moon Ornament Garland." Called "Moon Ornament Garland, which makes the six branches of refuge flourish." Namo Shri Guru Ratna Trayaya. I prostrate to the wisdom of the great scholar Vima, like the path of the gods; I prostrate to the basis of the unparalleled speech master's elevating wind; I prostrate to the ocean of refuge, where the extraordinary branches gather; I prostrate to the wish-fulfilling cloud masses of the supreme three jewels. Here, at the beginning of establishing the supreme Dharma to be practiced, the six branches of refuge. The nature of refuge is the two, faith and aspiration. The Moon Lamp Sutra says: "Having faith in the Victorious One and the Dharma of the Victorious One, Having faith in the conduct of the Victorious One's sons, Having faith in the unsurpassed Bodhi, The minds of those great beings arise." Also, the Ornament of Sutras says: "Here, it is acknowledged by desire for that very thing." Also, from Acharya Chandrakirti's Seventy Verses on Refuge: "To the three bodies of the Able One, To Nirvana and the eight persons, With faith in those who strive with discipline, Whoever takes refuge in the three." Thus it is said. In terms of etymology, "Sarana" means to protect, befriend, or rely on. In terms of definition, the general definition is: to vow to rely on the refuge in order to abandon fear. In terms of distinction, the definition of the Great Vehicle refuge is: with the intention of attaining Buddhahood for the benefit of all sentient beings, to acknowledge the three jewels, which already exist in the continuum of others, as teachers and companions on the path. In terms of division, divided by cause and effect, there are the conventional refuge, which is metaphorical, and the ultimate refuge, which is the attainment of the nature of reality. The Ornament of Sutras says: "The attainment of the metaphorical nature of reality, this refuge of the wise is supreme." Thus it is said. In terms of why one needs to take refuge, the immediate cause of the lineage is the Tathagatagarbha. The Uttaratantra says: "The Tathagatagarbha with defilements and without defilements, The qualities of the Buddha without defilements, the deeds of the Victorious One, From which the three jewels and virtuous qualities arise, Is the very object of those who see the ultimate." The Three Jewels
Chinese
这三者的种类，都是一切能见者的境界。这又是次第的四种，以四种因是不可思议的。因为具有清净和烦恼，因为完全没有烦恼是清净的，因为没有分别的法，因为任运成就不可思议。所证悟的、证悟的，那是为了证悟支分，次第如是安住一处，清净之因三者是缘。圆满佛身是遍及的缘故，以及真如无别的缘故，以及具有种性的缘故，一切有情，恒常具有如来藏。如是。真实的近取因安住在信解总相上。经庄严论中说：加行之前是悲心，以及信奉和忍耐，以及善妙如实的行持，决定宣说是种性的表相。如是。不是共同的俱生缘，是从忆念怖畏中产生。忆念有为轮回的怖畏有三种：缘于烦恼性的无明和所依的忆念怖畏是，《七十皈依颂》中说：无明烦恼性所作分别，想要执著自己的体性，是孩童们的轮回之因，那分别即是颠倒识。如是。要知道此下的所有未说明出处的偈颂，都是《七十皈依颂》。忆念体性虚妄且无常的怖畏是：在无始无终的世间中，被无明之睡眠迷惑者，对于有情显现的任何事物，都认为是虚假的，如同梦境一般。如是。忆念果是痛苦的怖畏是：圣天论师说：无常必定会带来损害，凡是有损害的就不是安乐，因此凡是无常的，那些全部都会变成痛苦。如是。忆念非有为的涅槃怖畏也有三种：缘于补特伽罗无我和仅仅是断除烦恼方便的法无我，以及远离大悲心，具有自利作意的忆念怖畏是：于此处从解脱的方面来说，发起且恒常行持善法，如果努力成为声闻，次第也会变成声闻。任何想要自生智慧者，寻求独觉菩提之义者，那发起也是独觉的。
English
These three kinds are the realm of all seers. These are also the four in order, and the four causes are inconceivable. Because they possess purity and defilements, because they are completely without defilements and are pure, because they are undifferentiated dharmas, because they are spontaneously accomplished and inconceivable. The object to be realized, the realization, that is to realize the limbs. As the order is, abiding in one place, the three pure causes are conditions. The complete Buddha body is pervasive, and because of the inseparability of Suchness, and because of having the lineage, all sentient beings constantly possess the Tathagatagarbha. Thus it is. The actual immediate cause abides in the general aspect of faith and devotion. In the Ornament of the Sutras, it says: Before the application, there is compassion, and faith and patience, and virtuous and correct conduct, which are definitely explained as signs of the lineage. Thus it is. The uncommon co-emergent condition arises from the remembrance of fear. Remembering the fear of conditioned samsara has three aspects: Remembering the fear based on ignorance, which is the cause of affliction, and its support, is stated in the Seventy Verses on Refuge: 'Ignorance is the cause of affliction, making discriminations, wanting to impute its own nature, is the cause of samsara for children, that discrimination is wrong knowledge.' Thus it is. Know that all the verses below this, without mentioning the source, are from the Seventy Verses on Refuge. Remembering the fear of the deceptive and impermanent nature is: 'In the beginningless and endless existence, by the delusion of the sleep of ignorance, whatever appears to beings, is considered false, like a dream.' Thus it is. Remembering the fear of the result being suffering is: Master Aryadeva said: 'Impermanence necessarily brings harm, whatever has harm is not happiness, therefore whatever is impermanent, all of that becomes suffering.' Thus it is. Remembering the fear of unconditioned nirvana also has three aspects: Remembering the fear based on the selflessness of the person and the selflessness of phenomena, which is merely a means of abandoning afflictions, and being separated from great compassion, having self-interest in mind is: 'Here, from the aspect of liberation, initiating and constantly practicing virtue, if one strives to be a Hearer, gradually one will become a Hearer. Whoever desires self-born wisdom, seeking the meaning of a Pratyekabuddha's enlightenment, that initiation is also of a Pratyekabuddha.'
Chinese
仅仅是菩提才能确定获得。 这些专注于自身利益的人， 因为缺乏伟大的慈悲， 他们的自得之果是从佛陀的教诲中产生的， 不被赞誉为大乘。 如是说。 忆念具有五种过患本质的怖畏有五种：没有佛陀菩萨特性的过患是： 佛陀无量功德， 从大乘中宣说， 听闻菩萨的威力后， 那会变成容器本身。 如是说。 没有利他之心的过患是： 因此，大乘之树， 全部被自己用道路焚烧。 菩萨的内心， 如同贫穷的人一样存在。 如是说。 因害怕自身痛苦而舍弃存在的过患是： 这些人因害怕存在， 以心获得两种菩提。 如是说。 具有怖畏和贪恋的过患是： 寿命耗尽时会分离， 如是说。 具有执着而没有究竟涅槃的过患是： 具有获得涅槃的认知， 对他来说没有涅槃。 如是说。 果实是具有非烦恼的无明，因此舍弃一切智，安住于断灭涅槃的怖畏忆念是： 因为存在非烦恼的无明， 舍弃了一切相智。 声闻缘觉们， 没有菩提的实物。 如是说。 依靠怖畏而生起大慈悲，理由是《经庄严论》中说：那也是从慈爱中产生的。 如是说。 生起大慈悲的对境是一切有情，对于不确定的是确定，要知道： 导师圣龙树说：谁没有一次在我的子宫里，或者我没有安住于谁，这样的有情在这里一个也没有，因此一切都是亲属。 如是说。 生起大慈悲的方式是四无量心，那也是《经庄严论》中说：对有情们具有慈爱，具有远离爱恋的想法，具有不分离的想法，利益安乐的想法，向您顶礼。 如是说。 共同的俱生因缘功德忆念有两种：按照佛语忆念三宝各自的功德，如《随念三宝经》中所说。 按照论典忆念三宝共同的功德是
English
Only Bodhi can be definitely attained. These who are devoted to their own interests, because they lack great compassion, their self-obtained fruit arises from the Buddha's teachings, are not praised as the Great Vehicle. Thus it is said. Remembering the fears that possess the five faults in essence, there are five: The fault of lacking the characteristics of Buddhas and Bodhisattvas is: The Buddha's infinite qualities, are spoken from the Great Vehicle, and having heard the power of the Bodhisattvas, that itself becomes a vessel. Thus it is said. The fault of not having the benefit of others is: Therefore, the tree of the Great Vehicle, is entirely burned by oneself with the path. In the heart of the Bodhisattva, exists like a poor person. Thus it is said. The fault of abandoning existence out of fear of one's own suffering is: These who are afraid of existence, obtain two Bodhisattvas with their minds. Thus it is said. The fault of having fear and attachment is: When life is exhausted, there will be separation, Thus it is said. The fault of having an object of focus and not having ultimate Nirvana is: Having the perception of attaining Nirvana, for him, there is no Nirvana. Thus it is said. The memory of the fear of abandoning omniscience and abiding in annihilation Nirvana because the fruit possesses non-afflicted ignorance is: Because there is non-afflicted ignorance, one abandons all aspects of knowledge. For the Hearers and Solitary Buddhas, there is no entity of Bodhi. Thus it is said. Depending on fear, generating great compassion, the reason is stated in the Ornament of the Sutras: That is also known from love. Thus it is said. The object of generating great compassion is all sentient beings, knowing that what is uncertain is certain: The teacher, the noble Nagarjuna, said: Whoever has not been in my womb once, or I have not resided in whom, there is no such sentient being here, therefore all are relatives. Thus it is said. The way to generate great compassion is the four immeasurables, which is also stated in the Ornament of the Sutras: Having love for sentient beings, having the intention of being separated from attachment, having the intention of not being separated, I prostrate to you who have the intention of benefit and happiness. Thus it is said. Remembering the common co-occurring conditions and qualities, there are two: Remembering the individual qualities of the Three Jewels according to the teachings, as in the Sutra of Remembering the Three Jewels. Remembering the common qualities of the Three Jewels according to the treatises is
Chinese
功德殊胜，无量无边等同虚空。 我恒常顶礼菩提心，于具慧菩提前皈依。 以上。 关于皈依之境，皈依境之三宝的体性是：殊胜之法与圣者。 定义是： 《宝性论》中说： “生起稀少故，无垢染故， 具威力及是，世间之庄严， 殊胜性及是，无有变异故，是为胜三宝。” 特征是：是欲求解脱者的无上皈依处。 如云：佛陀及法与僧伽，是欲求解脱者的皈依处。 分类是： 《入行论》中说： 于三世逝佛，及殊胜之法与僧众。 分类的数量确定是： 《宝性论》中说： 导师、教法、所化之义，三乘与三行，依于信解者，安立为三皈依。 次第确定是： 《宝性论》中说： 佛陀胜于法，法胜于圣众。 从各自的分类中广说，佛宝的体性是：自己断证圆满后，安置他人于断证之圣者。 如云：无明睡眠已断绝，真实智慧已生起，何者皆已醒，即为佛陀，如士夫从睡中醒来。 以无上智慧，如实通达真如，以寂静而证悟成佛，因此说佛陀为佛陀。 又云：如实开示真如，令不智众生证悟，因此也说佛陀为佛陀，此亦与佛陀同等。 定义是： 从三时道中决定解脱，从无明睡眠中醒来，对于所知境智慧广大，佛陀如莲花般盛开。 特征是： 《宝性论》中说： 非为造作且自然成就，非由他缘而证悟，具足智慧、慈悲与能力，具足二利的佛陀。 分类的简略指示是：无分别智慧之法身，具足无上相好之色身报身，三界一切众生之