English
Therefore, encouragement to take refuge is also necessary. Of these five, the first two are the root and the last three are branches, so they are teachings for both the root and the branches. Sixth, the way to take the refuge vows in one's own mind-stream through ritual is: The scriptures say, "The way is the ritual of taking refuge, which should be requested from the lama." For those who have not received this ritual, there is a way to newly take it; for those who have already received it, there is a way to repeatedly take it. For the former, first, one newly takes refuge through one's own power and wisdom, and then one takes refuge through the actions of others. The former includes the preliminary practice of accumulating merit, the main practice of taking refuge, and the concluding practice of considering the yidam as real and skillfully using means. The latter refers to when one experiences the eight fears in this life, or when one fears that oneself or others will suffer the fears of bad rebirths in future lives, or when it actually happens, because one knows that this is the motivating factor, one takes refuge. So, what is the standard for refuge to arise in one's mind-stream? The scriptures say, "The standard is commitment, taking refuge, and the arising of manifestations." As it is said, the mental state of relying on the objects of refuge arises in the mind, and the changes that occur in the body can be recognized and seen with the eyes; the words of committing to refuge are spoken, and the sound can be recognized and heard by the ears of oneself and others. Therefore, the autocommentary of the Abhidharmakosha also says, what is the definition of taking refuge? It is also the manifestation of speech. The above completely combines the key points of taking refuge from the scriptures with the six branches, and the summary is: The scriptures say, "The support, the place, the intention, and, the time, the nature, the measure, and the way, the teachings are definite words. The action, the metaphor, the classification, and, the faults, the necessity, the benefits, are said to be fifteen aspects." As it is said. Spoken: Beneficial Dharma also gives fears of hell, etc., relying on it to accumulate and protect wealth, etc., worldly wealth is a big lie, all that appears as true and false, like a flesh-eating Rakshasa woman welcoming life with a white smile. Beings are quickly strong, gods and humans are strong and rich, like bubbles, cherishing attachment is thick wind, children drowning in the four rivers, how can they lead others to the high land, and become a refuge?
Chinese
因此，无常痛苦乃罗刹之巢穴，欲从轮回怖畏中自他解脱，当将心念舍弃二元，一心皈依常恒安乐之三宝。我因心智幼稚，自负心强，以致擅自篡改圣典词义之罪过，以及因智慧浅薄而舍弃深奥之过失，于现量遍知之佛子尊前忏悔。如此精勤所生之功德光明，比月光更为明亮，以此昭示善逝之道。愿十方一切众生，皆能增上安乐，唯以解脱之因果而存活。此乃以吉祥狮子之名者所作。善哉！善哉！善哉！ 皈依六支之教言结合明灯鬘。吉祥狮子。
English
Therefore, impermanence and suffering are the abode of demons. Wishing to transcend oneself and others from the fear of samsara, one should abandon duality and rely on the refuge of the Three Jewels, which bestow permanence and bliss. Because my mind is childish and my arrogance is great, I confess before the all-seeing sons of the Victorious Ones the sins of distorting the words and meanings of the noble scriptures with my own fabrications, and the faults of abandoning profound meanings due to my small wisdom. May the light of merit generated by such effort, brighter than the moonlight, reveal the path of the Sugatas. May all beings in the ten directions increase in happiness and live only by the cause and effect of liberation. This was composed by one called Palgyi Senge (Glorious Lion). Good! Good! Good! The beautiful garland of the lamp combining the scriptural transmissions of the six-limbed refuge. Glorious Lion.