English
Since there is nothing whatsoever in this basis, it is completely and truly known by the all-knowing, and not by others. Therefore, do not disturb the sutras established by the upright one himself. To destroy the way of the capable, doing so will also harm the sacred Dharma. Thus it is said. Furthermore, the treatises of India, even the doctrines of outsiders, cannot be mixed and adulterated according to compilation. However, in Tibet, the translators and learned masters of the new and old schools of U-Tsang, who have become standard teachers, have not made modifications to the Kangyur and Tengyur. Now, some ignorant, foolish, and arrogant individuals who have appeared since the beginning of the fifteenth Rabjung cycle have adulterated the treatise of the great Indian scholar Bima with their own fabrications. This is because: they have placed the necessary content in a secondary position, connected it with irrelevant content, resulting in the seven branches being incomplete and the number reduced. Moreover, they have separated "Always remember the great qualities, offer with pure food," thereby destroying the poetic sequence of ornamentation. In addition, by adding the Tibetan phrase "Name Immaculate Spiritual Friend" in the translation, the Chinese transliteration that distinguishes it from other teachers is lost. Saying "There is no translator's colophon" causes the obvious translator to be ignored. Saying "Residing in the small Dharma, it is a place of trust" presents a reversed argument. Just as the early translations were correct when Jowo's small Dharma had not yet appeared, such destruction is more serious than taking the side of non-Buddhists and slandering and abandoning Buddhism. Adding to and subtracting from one's own doctrines, deciding what is the Buddha's word and what is not, forging the words of Indian pandits into false translations, and engaging in the heinous act of destroying the Dharma, how can the noble and sacred beings who cherish and protect the teachings of the Sugata remain indifferent to this? Please look with the eyes of wisdom! Second, the virtue in between, the meaning of the text is divided into two parts: teaching the root summary and explaining the meaning of the summary in detail. The first part is three lines, such as "By what to go." Among them, "root" means that which is below and stable, like the roots of trees and so on. Here, too, it refers to what appears first, and no matter how the explanation is made, even the slightest aspect of the words that originally appeared should not be changed.
Chinese
因为没有，所以是根本，也就是经论的集合。这些用六支的约束来束缚，最初显示了戒律。第二，在六支中，第一，以什么原因需要皈依呢？有近取因和俱生助缘两种原因。前者有皈依传承的近取因和真实的近取因两种，第一种是：圣者龙树说：“空性是导师的教诲，如来如是说，这些都能使烦恼止息，不会使该界衰败。”这是所说的。真实的近取因，经中说：“所依的补特伽罗有两种：大乘种姓和小乘种姓。”所说的是从界或种姓的力量，次第生起大悲心和对轮回生起大厌离心，也成为真实的近取因。现观庄严论中说：“法界无差别，种姓不可能有差别，依靠的法的差别，完全宣说它的差别。”这是所说的。又是前者，自性是知惭和有愧，以及生起非表色。意思是说，二种善根显现，并且以能够满足皈依的标准的方式存在，这也是真实的近取因。俱生助缘有两种，非共同的俱生助缘是忆念怖畏，三种士夫各自生起忆念怖畏是：全知法王说：“小士夫畏惧恶趣，中士夫畏惧有寂，大士夫们，不忍他人的痛苦而畏惧寂静。”这是所说的。这也是经中说，必要是薄伽梵说：“如是说，被怖畏吓坏的人们，大多数去山和森林，以及园林和供奉处的树木寻求庇护。该庇护不是主要的，该庇护不是最殊胜的，依靠该庇护，不能从一切痛苦中解脱。何时何处皈依佛，法和僧伽之后，痛苦、痛苦的生起和痛苦的完全止息，以及八支圣道安乐，
English
Because there is not, it is the root, that is, the collection of scriptures. These are bound by the constraints of the six branches, and the precepts are initially shown. Secondly, among the six branches, first, for what reason is it necessary to take refuge? There are two causes: the immediate cause and the cooperative cause. The former has two types: the immediate cause of the refuge lineage and the actual immediate cause. The first is: The noble Nagarjuna said, "Emptiness is the teaching of the teacher, as the Tathagata said, these can all stop afflictions and will not cause that realm to decline." This is what is said. The actual immediate cause, the scripture says: "The person to rely on is twofold: those of the Mahayana lineage and those of the Hinayana lineage." What is said is that from the power of the realm or lineage, great compassion arises sequentially, and great weariness towards samsara also becomes the actual immediate cause. The Ornament for Clear Realization says: "Because the realm of phenomena is undifferentiated, lineages cannot be different, the differences of the dependent phenomena, its differences are completely proclaimed." This is what is said. Again, from the former, the nature is knowing shame and having embarrassment, and the arising of non-revealing form. It means that the two roots of virtue are manifested and exist in a way that can meet the standards of taking refuge, which is also the actual immediate cause. There are two cooperative causes, the non-common cooperative cause is the remembrance of fear, the three types of individuals each arise with the remembrance of fear: The omniscient Dharma Lord said, "Small individuals fear the lower realms, middle individuals fear existence and peace, great individuals, unable to bear the suffering of others, fear peace." This is what is said. This is also what the scripture says, the necessity is what the Bhagavan said: "Thus it is said, people frightened by fear, mostly go to mountains and forests, as well as gardens and trees in places of offering for refuge. That refuge is not the main one, that refuge is not the most supreme, relying on that refuge, one cannot be liberated from all suffering. When and where one takes refuge in the Buddha, Dharma, and Sangha, suffering, the arising of suffering, and the complete cessation of suffering, as well as the eightfold noble path of bliss,
Chinese
趋入寂灭涅槃，以智慧观照四圣谛，此乃主要的皈依处，此乃殊胜的皈依处。依靠此皈依处，将从一切痛苦中解脱。如是宣说。皈依的必要性即是如此。如经中所说，从因恐惧而害怕等，乃至皈依树木等。其中“因恐惧而害怕之时，若有人皈依三宝”这两句，揭示了原因。皈依处胜过无情物，能消除恶趣之苦，故为主；胜过一切众生，能消除轮回之苦，故为殊胜。依靠此皈依处，将从一切痛苦中解脱。此句揭示了结果。因此，无论将必要性与原因或结果相联系皆可。然而，此论典中，因忆念恐惧而需皈依，故与原因相联系。如是，在此处，大乘皈依的因由有三：忆念有为轮回之恐惧，忆念无为涅槃之恐惧，以及依于恐惧生起大悲心。生起大悲心，如教典所说：“发心乃大乘行者，为利益一切众生而发心。一者为仅利益自己而发心。”此处所说的大乘发心的特点，即是以大悲心缘于利他。共同的俱生助缘是忆念功德，如同佛经和论典中所说。第二，关于皈依之境，分为非依赖之境与依赖之境两种。首先，非依赖之境包括无情物和众生。无情物如山川、森林等，如前文所引经文。众生包括人和非人。人又分为被宗派改变信仰者，如外道导师等；以及未被改变信仰者，如国王、官员等有权势者。非人则包括天、龙等天界和恶趣众生。依赖之境分为暂时安立三皈依和究竟安立一皈依两种。首先，又分为小乘和大乘两种观点。首先，小乘ེ་བྲག་སྨྲ་བ་认为，真正的佛法道路在于佛、法、僧三宝，但不认为他们的色身等显现为所依，是由异熟所生。如《俱舍论》所说：“何者皈依三，佛法僧伽是，不学及二者，涅槃为皈依。”对此，经部师认为，因为依赖所依才能学习，所以所依也应包括在内，并且二者都将法蕴立于灭谛之上。大乘宗义中，三宝分为共同宣说和分别宣说两种。首先，三宝的体性、词义、特征等应从《月鬘论》中了解。分类方面，经文中说：“大乘的论典中，三宝是这样的：真如三宝、证悟三宝和现前三宝。”其中，真如佛宝，经文中说：“如实了知所知，无分别二元对立的智慧，安住于法界。”因此，如实照见所知二谛，如所有性和尽所有性，以及超越戏论分别的二元对立的智慧，这三种智慧不沾染常与无常的边际，无分别地安住于法界，即是法界与智慧无别的法身。真如法宝，经文中说：“法界清净，即是般若波罗蜜多。”真如僧宝，经文中说：“在等持时，了知一切法如虚空般的菩萨，安住于大地之上。”此外，证悟佛宝，经文中说：“色身有两种。”证悟法宝，经文中说：“四圣谛、三十七道品、地与波罗蜜多等安住于法性之中。”证悟僧宝，经文中说：“加行道的菩萨，安住于大地之
English
Going to extinction and nirvana, and contemplating the four noble truths with wisdom, that refuge is the main one, that refuge is the supreme one. By relying on that refuge, one will be liberated from all suffering. Thus it is said. The necessity of taking refuge is like that. According to the meaning of the scripture, from being frightened by fear, etc., even to taking refuge in trees, etc. The words, "When one is frightened by fear, if one goes for refuge to the Three Jewels," these two indicate the cause. The refuge is superior to inanimate objects, and it eliminates the suffering of the lower realms, so it is the main one; it is superior to all beings, and it eliminates all the suffering of samsara, so it is the supreme one. By relying on that, one will be liberated from all suffering. This indicates the result. Therefore, it is reasonable to connect the necessity with either the cause or the result. However, in this treatise, it is connected to the cause, saying that one should take refuge because of remembering fear. Thus, in this context, there are three causes for taking refuge in the Great Vehicle: remembering the fear of conditioned samsara, remembering the fear of unconditioned nirvana, and generating great compassion based on fear. Generating great compassion is as stated in the teachings: "The thought is that of a Great Vehicle practitioner, thinking for the benefit of all sentient beings. One is thinking only for the benefit of oneself." The distinction of the Great Vehicle's thought mentioned here is that compassion focuses on benefiting others. The common co-emergent condition is remembering the qualities, as in the scriptures and treatises. Second, regarding the object of refuge, there are two types: objects that are not to be relied upon and objects of reliance. First, objects that are not to be relied upon include inanimate objects and beings. Inanimate objects are like mountains and forests, as in the previous scripture. Beings include humans and non-humans. Humans are further divided into those whose minds have been changed by doctrines, such as the teachers of non-Buddhists, and those who have not been changed, such as powerful figures like kings and officials. Non-humans include gods, nagas, and other beings of the higher and lower realms. Objects of reliance are divided into temporarily establishing the three refuges and ultimately establishing one refuge. First, there are two systems: the Lesser Vehicle and the Great Vehicle. First, the Lesser Vehicle
English
The e-brag smra-ba asserts that the true path of Dharma lies in the Buddha, Dharma, and Sangha, but does not consider their physical bodies, etc., which appear as supports, to be born from maturation. As the Abhidharmakosha states: "Whoever goes for refuge to the three, the Dharma that makes Buddha and Sangha, the non-learner and both, goes for refuge to Nirvana." To this, the Sutra School believes that because one learns by relying on the support, the support should also be included among them, and both place the Dharma-skandha on the truth of cessation. In the Mahayana tradition, the Three Jewels are discussed in general and in specific. Firstly, the nature, definition, and characteristics of the Three Jewels should be understood from the Chandraprabha Sutra. As for the divisions, the teachings state: "According to the Mahayana scriptures, the Three Jewels are as follows: the Three Jewels of Suchness, the Three Jewels of Manifestation, and the Three Jewels of Presence." Among these, the Buddha Jewel of Suchness is described as: "Knowing knowable things without error, the non-dual wisdom free from conceptualization, abiding in the realm of Dharma." Therefore, the two wisdoms that accurately see the two truths of knowable things, knowing as it is and knowing all that is, and the non-dual wisdom that transcends the collection of elaborations, these three wisdoms, unblemished by the extremes of permanence and impermanence, abiding indivisibly in the realm of Dharma, are the Dharmakaya of the indivisibility of the realm and wisdom. The Dharma Jewel of Suchness is described as: "The pure realm of Dharma, which is the Prajnaparamita itself." The Sangha Jewel of Suchness is described as: "Bodhisattvas who, during meditative equipoise, know all phenomena to be like the expanse of the sky, abiding on the great earth." Furthermore, the Buddha Jewel of Manifestation is described as: "The two kinds of Rupakaya." The Dharma Jewel of Manifestation is described as: "The Four Noble Truths, the Thirty-seven Factors of Enlightenment, the Bhumis and Paramitas, etc., abiding in the Dharma lineage." The Sangha Jewel of Manifestation is described as: "Bodhisattvas on the path of application, abiding on the great earth."