Chinese
皈依六支之总义。吉祥狮子。 皈依六支之总义。吉祥狮子。 皈依六支之总义。顶礼殊胜。顶礼具德上师及无上三宝。如是，克隆钦饶降巴尊者云：当次第修学解脱道，皈依乃诸道之基。如是所说，解脱与一切智道之首，为生源之基，亦为安住之所依，善说皈依之理，班智达无垢友之皈依六支论著，于此宣说。初善为首义，中善为正文义，后善为末义，共有三者。初者，有名称，赞颂，立誓造论三者。后者，于皈依处有五。皈依之体性，乃希求之信心与敬信。词义，梵语“sarana”之声，乃为救护，或为所依，或为助伴。定义，共同之定义，乃为遣除怖畏之义而依止皈依处。特殊大乘皈依之定义，乃为一切有情之义，欲求自身获得佛果之意乐，以已于他相续中存在之三宝，承认为导师。分类，有因皈依与果皈依二者。自性，乃皈依之三轮，对治清净，光明离戏之义而安住。中善正文义中，有根本之总说，与总说之义广说二者。后者有六。何故而皈依，于因之时有五。因之体性，乃缘起。词义，乃为成立自果而存在之因。定义，乃成为成立自果者，乃因之定义。分类，有近取因与俱生助缘因二者。每一者亦有二二，于此皈依之时，传承之近取因为如来藏，直接之近取因为信心与敬信。俱
English
The general meaning of the six branches of refuge. Glorious Lion. The general meaning of the six branches of refuge. Glorious Lion. The general meaning of the six branches of refuge is present. I prostrate to the glorious and venerable lamas and the supreme Three Jewels. As Klongchen Rabjampa said: One should gradually train on the path of liberation. Going for refuge is the basis of all paths. As it is said, the first source of all paths to liberation and omniscience, the basis of the source, and the basis of abiding, is the well-explained system of refuge. This treatise on the six branches of refuge by the great scholar Vimalamitra is explained. First, there is the goodness of the head meaning. Second, there is the goodness of the meaning of the main text. Finally, there is the goodness of the meaning of the conclusion, and there are three. In the first, there are three: mentioning the name, praising, and vowing to compose. In the latter case, there are five for refuge. The essence of refuge is the faith and devotion of desire. The definition is: The sound of "sarana" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) means to take refuge, rely on, or be a support. In terms of definition, the general definition is: Vowing to rely on the refuge place for the purpose of abandoning fear. The specific definition of the Great Vehicle refuge is: For the sake of all sentient beings, with the intention of wanting to attain Buddhahood oneself, acknowledging the Three Jewels, which have already arisen in the minds of others, as guides on the path. Divided, there are two types of refuge: cause and effect. The nature is: The three circles of refuge are purified, and one abides in the meaning of clarity, luminosity, and freedom from elaboration. In the goodness of the meaning of the main text, there are two: the general statement of the root and the detailed explanation of the meaning of the general statement. In the latter, there are six. Why is it necessary to go? There are five in the case of the cause. The essence of the cause is interdependence. The definition is: It exists to establish its own effect, and therefore it is the cause. The definition is: That which becomes the establisher of its own effect is the definition of the cause. Divided, there are two types of causes: the immediate cause and the cooperative condition. Each of these also has two. In this case of refuge, the transmitted immediate cause is the Sugata-garbha. The direct immediate cause is faith and devotion.
Chinese
非凡的俱生缘是忆念怖畏。共同的俱生缘是忆念功德。自性是：无生。境的方面有五种。境的体性是：存在于十方一切处。定义是：成为所缘。相是：成为知识的所缘是境的相。分类有应依止的境和应断除的境两种。在此皈依的场合，应依止的无欺骗的境三宝，有小乘大乘皈依境的两种差别。小乘的皈依境佛宝，不承认除了化身之外还有报身和法身。化身也在有余依的时候，不舍弃业的异熟，认为无余依时利生事业断绝。菩萨圣者也包括在佛的范畴内。大多数的声闻缘觉阿罗汉也包括在佛的范畴内。法宝只承认灭谛涅槃。僧宝是预流果、一来果、不来果。将这些分为入住二位，所以有六种。认为加上阿罗汉入住位是七种。如《俱舍论》中所说：何人皈依三宝，佛陀僧伽所作法，无学与二者，皈依于涅槃。这是迦湿弥罗分别说部声闻的宗派。佛陀所作的法，以无学所摄的道谛是佛宝。僧伽所作的法，以有学无学二者所摄的道谛是僧宝。佛陀僧伽一切的意续的灭谛涅槃被认为是法宝。这些之外，大乘的皈依境有殊胜之处。分为暂时安立三皈依和究竟成立一皈依两种。第一种分为总说三宝和分别解说两种。第一种有六种。三宝的体性是：圣法和圣者。定义是：如《宝性论》中所说：生源稀少故，无垢故，具力故，世间
English
The extraordinary co-emergent condition is remembering fear. The common co-emergent condition is remembering qualities. The nature is: unborn. In terms of objects, there are five. The essence of an object is: existing in all ten directions. The definition is: being the object of focus. The characteristic is: being the object of knowledge is the characteristic of an object. There are two types: objects to be relied upon and objects to be abandoned. In this context of refuge, the infallible objects to be relied upon, the Three Jewels, have two distinctions: the objects of refuge in the Lesser Vehicle and the Greater Vehicle. The object of refuge in the Lesser Vehicle, the Buddha Jewel, does not accept that there are other Enjoyment Bodies and Dharma Bodies besides the Emanation Body. That Emanation Body, even in the state of remainder, does not abandon the ripening of karma, and it is believed that the activity for the benefit of beings ceases completely in the state without remainder. Bodhisattva Arya is also included in the category of Buddha. Most Hearers, Solitary Realizers, and Arhats are also included in the category of Buddha. The Dharma Jewel is considered to be only the Cessation Truth of Nirvana. The Sangha Jewel consists of Stream-enterers, Once-returners, and Non-returners. Dividing these into two stages of entering and abiding, there are six. It is considered that adding the Arhat's entering stage makes seven. As it says in the Treasury [Abhidharmakośa]: "Whoever goes for refuge to the three, the Dharma that makes Buddhas and Sanghas, the non-learners and both, goes for refuge to Nirvana." This is the system of the Hearers of the Kashmiri Vaibhāṣika school. The Dharma that makes Buddhas, the Path Truth included in the non-learners, is the Buddha Jewel. The Dharma that makes the Sangha, the Path Truth included in both learners and non-learners, is the Sangha Jewel. The Cessation Truth of Nirvana in the mind-streams of all Buddhas and Sanghas is considered to be the Dharma Jewel. Apart from these, the objects of refuge in the Greater Vehicle have special qualities. There are two types: temporarily establishing the Three Refuges and ultimately establishing the One Refuge. The first type is divided into generally presenting the Three Jewels and specifically explaining each one. The first has six aspects. The essence of the Three Jewels is: the Sacred Dharma and the Noble Individuals. The definition is: as it says in the Uttaratantra: "Because the source is rare, because it is stainless, because it is powerful, the world"
Chinese
的缘故。作为庄严的缘故和至上的缘故，以及不变的缘故，是稀有殊胜者。如是说。体性是：《皈依七十颂》中说：佛、法和僧伽，是 желающих освобождения 的皈依处。如是所说，希求解脱者无上的皈依处是三宝的体性。分类为佛、法和僧伽三种。数量决定是：《宝性论》中说：导师、教法和所学之义，以三乘和三事，由信奉者所支配，安立三种皈依处。如是说。顺序决定是：该论中说：佛胜于法，法胜于圣者之众。如是说。第二（科判）有三：佛、法和僧伽，分别解说三宝。第一（佛宝）有五：佛宝的自性是：断证圆满的圣者。词义是：梵语“布达(梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：觉悟者)”之声，也指通达一切法且无余证悟者。又如《皈依七十颂》中说：从三时道中决定解脱，从无明睡中醒来之故，以及对于所知境智慧广大之故，佛如莲花般盛开。如是说。体性是：无上导师，成办二利圆满者，是佛宝的体性。如《宝性论》中说：非由造作且任运成就，非由他缘而证悟，具有智慧、慈悲和能力，具足二利的佛陀。如是说。分类有四身或三身，所依是五种智慧，事业是二种事业，即三者。第一（法身）有分类和数量决定两种。分类是：界清净、平等、离戏论自性身。智慧的自性，功德圆满的法身。具有五种决定的自性报身。工巧和生起，正等菩提之相的化身。这些都可归纳为三身。数量决定是：观待自他二利圆满，而决定为三身。第二是：力与无畏等一切圣法生起和产生的界，无生离戏论法界智慧。所知境的影像一切同时显现，自生光明无碍大光明镜。
English
of. For the sake of adornment and for the sake of being supreme, and for the sake of being immutable, it is the Rare and Excellent One. Thus it is said. The characteristic is: From the "Seventy Verses on Refuge," it says: The Buddha, Dharma, and Sangha are the refuge of those who desire liberation. As it is said, the unsurpassed refuge of those who desire liberation is the characteristic of the Three Jewels. The divisions are the three: Buddha, Dharma, and Sangha. The definite number is: From the Uttaratantra, it says: The teacher, the teaching, and the purpose of learning, with the three vehicles and the three actions, are dominated by those who have faith, and the three refuges are established. Thus it is said. The definite order is: From the same text, it says: The Buddha is superior to the Dharma, and the Dharma is superior to the assembly of noble ones. Thus it is said. The second has three: Buddha, Dharma, and Sangha, explaining the distinctions of the Three Jewels. The first has five: The essence of the Buddha Jewel is: The noble person who has perfected abandonment and realization. The etymology is: The sound of the word "Buddha" (藏文：བུདྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：觉悟者) also refers to one who has comprehended all dharmas and awakened completely without remainder. Furthermore, from the "Seventy Verses on Refuge," it says: Having definitively liberated from the paths of the three times, and awakened from the sleep of ignorance, and because the intellect is vast with respect to knowable objects, the Buddha blossoms like a lotus. Thus it is said. The characteristic is: The unsurpassed teacher who has perfected the two benefits is the characteristic of the Buddha Jewel. As it says in the Uttaratantra: Not compounded and spontaneously accomplished, not realized by the conditions of others, possessing wisdom, compassion, and power, the Buddha possesses the two benefits. Thus it is said. The divisions are the four or three Kayas, the support is the five wisdoms, and the activity is the two activities, that is, the three. The first (Dharmakaya) has two: division and definite number. The division is: The essence body of the sphere of purity, equality, and freedom from elaboration. The nature of wisdom, the Dharmakaya with the complete qualities. The Sambhogakaya, the nature of possessing the five certainties. The Nirmanakaya, the emanation in the form of craftsmanship, birth, and supreme enlightenment. These are all condensed into the three Kayas. The definite number is: Depending on the perfection of one's own and others' benefit, it is definite as the three Kayas. The second is: The realm from which all noble dharmas such as powers and fearlessness arise and originate, the unborn, free from elaboration, Dharmadhatu wisdom. The mirror-like great light, unobstructed, self-arisen, clear light, in which all images of knowable objects appear simultaneously.
Chinese
智慧。这两者被法身所涵盖。以慈爱和伟大的慈悲恒常充满，远离自他和贪嗔的平等性智慧。作为总持和禅定，三摩地等一切的基础，并且无碍地辨别一切所知的事物，个别自证智慧。这两者被报身所涵盖。在一切世间界中，以无数种方法成办众多有情众生的利益之基础，成所作智。这被化身所涵盖。第三，事业和利他事业这两者是：就佛陀自身而言，是任运自成和永不间断的事业。就所化有情而言，是将他们安置于道的所依、道本身和道的果位。自性是：从能知和所知中完全解脱的法性。详细解释法宝有五种：法宝的体性是：存在于语言和意义中的正法。词源是：དྷརྨ་（藏文，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法）这个声音是指持有。也就是在《皈依七十颂》中说：从前所未有中再次出现，出现之后也不是真实的，因为持有自己的特征是法，胜义谛是不可言说的。如是说。特征是：无上的救护者，依赖于两种殊胜的真理，成为语言和意义，这是法宝的特征。如《宝性论》中所说：无思、无二、无分别，清净、光明、对治的方面，什么从什么中解脱贪执，具有二谛的特征，那就是法。如是说。分类有教法和证法两种。教法中也有，总的来说是十二分教，详细来说是三藏和七种，有两种。第一种是：《八千颂释·心要》中说：经部、应颂、记别宣说，讽颂、自说、因缘、譬喻和本事，本生极广，希有和论议决择。是十二分教。这些也包含在三藏中。第二种是：《皈依七十颂》中说：就声闻而言，宣说了三藏。菩萨的阶段，这种决定是不存在的。圣者在西山所说，以及东山部的声闻众。