Chinese
六支皈依释文补遗，大译师达玛室利。 六支皈依释文补遗，大译师达玛室利。
English
Six-Limbed Refuge Explanation: Supplementary Notes, by the Great Translator Dharmashri. Six-Limbed Refuge Explanation: Supplementary Notes, by the Great Translator Dharmashri. Herein is the Six-Limbed Refuge Explanation: Supplementary Notes. Homage to the Three Jewels! The great scholar Vimalamitra, born in the Elephant Mound in the western part of India, composed the explanation of the six-limbed refuge, which has three parts: the beginning, the main body, and the meaning of the conclusion. The first part has: prostration and the vow. The first is: "I prostrate to the Three Jewels!" In relation to this, there are four ways to apply it: With what does one prostrate? To whom does one prostrate? In what manner? For what purpose does one prostrate? First, with what does one prostrate? At the beginning of composing the treatise by the great scholar Vimala. To whom does one prostrate? In accordance with the subject matter of the text, it is to the Three Jewels. In what manner? With the respectful manner of the three doors (body, speech, and mind). For what purpose? In order for oneself to be in accordance with virtuous conduct and for oneself and others to obtain special benefits in their streams of being. The second is: Explaining the six-limbed refuge. Regarding this, who explains? Vimala. What is explained? The nature of refuge and the precepts. How is it explained? Desiring to explain by summarizing it into the collection of six limbs. For what purpose? In order to bring the composition to a complete conclusion. The second part has: briefly indicating through the door of the outline, and extensively explaining through the door of clarifying the meaning of the words. The first part is: Why go for refuge, and the place, time, benefits, precepts, and taking, are explained as a summary of the root. Thus, there are six points: the necessity of why to go for refuge. The object to which one goes for refuge. The time for how long one goes for refuge. The benefits of having gone for refuge in this way. The precepts of having gone for refuge. The ritual of how to take refuge.
Chinese
关于决定的六个方面。第一，为何要寻求皈依的必要性是：因忆念怖畏和功德而皈依。在此处，寻求皈依的原因是因怖畏所逼迫。如果自己没有任何恐惧，并且拥有自主，那么就不需要向任何人寻求庇护。为了从怖畏中解救，因忆念能够救护的功德而皈依。对此也有三种人：小者因害怕恶趣而希求天界的安乐果报，以类似于送客的方式皈依。中者因害怕轮回而为了自己的利益希求寂静安乐而皈依。大者因受到有寂的怖畏所逼迫，为了希求无住涅槃而皈依。第一种人，是因怖畏和欲望为主的，没有进入宗派的人，即使进入，也是外道，或者仅仅是属于内道的种姓。第二种人，是在前两种原因的基础上，以信心为主的声闻缘觉的种姓。第三种人，是在前三种原因的基础上，以慈悲为主的大乘种姓。如《菩提道灯论》所说：何者以诸方便，唯于轮回乐，寻求自利益，知彼为下士。背弃有世乐，性离罪恶业，何者唯 seeking 自寂静，说彼为中士。由悟自相续，苦恼尽断故，若欲正尽除，他众诸苦者，彼是为胜士。第二，所皈依的对境是：在指示三个处所的对境上。在此处，对境的差别有：世间和出世间两种。第一种有：下劣和殊胜两种对境。第一种是：山和城堡等无情物，以及具大神力的天等非人，还有国王等强有力的人类。这些都不能从轮回中救护，所以是世间的，因为自己也没有从轮回的监狱中解脱。如经中所说：怖畏所惊吓之人，大多皈依山林与树木，然彼非胜皈依处，依彼不能脱
English
Regarding the six aspects of determination. First, the necessity of seeking refuge is: One goes by remembering fear and qualities. In this context, the reason for seeking refuge is being threatened by fear. If one has no fear and has autonomy, then there is no need to seek refuge in anyone. In order to be saved from fear, one goes by remembering the qualities of being able to save. There are also three types of people: The small one, fearing the lower realms, desires the happiness and fruit of the higher realms, and goes in a manner similar to escorting a guest. The medium one, fearing samsara, seeks peace and happiness for his own benefit and goes. The great one, threatened by the fear of existence and peace, goes in order to seek non-abiding nirvana. The first type of person is one who has not entered a religious system, mainly due to fear and desire, or even if they have entered, they are outsiders, or merely belong to the lineage of the inner path. The second type of person is of the Hearer-Solitary Realizer lineage, with faith as the main factor, based on the previous two reasons. The third type of person is of the Mahayana lineage, with compassion as the main factor, based on the previous three reasons. As the "Lamp for the Path to Enlightenment" says: "Whoever, by whatever means, only seeks their own benefit in the happiness of samsara, know that person to be the lowest. Turning their back on worldly happiness, their nature is to turn away from sinful deeds, whoever only seeks their own peace, is said to be the middling person. By realizing the suffering of their own mind-stream, if they wish to completely eliminate the suffering of others, that person is the best." Second, the object of refuge is: On the object that indicates the three places. In this context, the difference in objects is: worldly and transcendental. The first has: inferior and superior objects. The first is: insentient objects such as mountains and castles, as well as non-humans such as gods with great power, and powerful humans such as kings. These cannot save from samsara, so they are worldly, because they themselves have not been liberated from the prison of samsara. As the sutra says: "People frightened by fear mostly take refuge in mountains, forests, and trees, but that is not a supreme refuge, and relying on it cannot escape.
Chinese
不能从一切怖畏中解脱。如是说。第二种是，仅仅依赖于怖畏救护和良好祝愿，以世俗之心安立的三宝。第二种是，寻求解脱之义的皈依处三宝，暂时能从轮回的怖畏中救护，究竟能安置于决定之善，因此是不欺骗的皈依处。如大学者说：轮回之主纵然如何贤善亦欺骗，皈依处三宝不欺骗。如是说之故。趋入之方式也为，声闻以僧伽为主，缘觉以法为主，大乘以佛为主的三宝而皈依。大小乘二者对于皈依处的认识方式也不同，小乘的宗义是，成为佛之法的，是不学大乘之道谛；成为僧伽之法的，是学习大乘与不学小乘之道谛；法是涅槃所摄的灭谛。如《俱舍论》云：何者皈依于三者，佛陀僧伽所作之法，不学者与二者，涅槃皈依处。如是说。其中，如分别说部所说，佛与僧伽二者的所依色身不认为是皈依处，经部则认为所依道谛，包括所依色身在内，是皈依处。大乘也有不同的观点，但此处以共同的观点来说，显密二者相同，分为三种：现观之境，意乐之境，以及实性之境。第一种是，佛宝是具足三身自性，二种清净，究竟圆满二利者。法宝方面，证悟之法，本体是不可言说、不可思议的，自性是趋向成佛之道，相状是灭道之体性。教法方面，是能以言语表达证悟之法的清净妙说，是显现为名句文的相状。僧伽七众是，安住于大地之上的圣者菩萨，以及随顺大乘资粮加行位的行者，还有小乘的四双八辈之士。
English
One cannot be liberated from all fears. Thus it is said. The second is like the Three Jewels established as objects by worldly minds, relying only on fear protection and good wishes. The second is the Three Jewels as the refuge for seeking liberation, which can temporarily protect from the fears of samsara and ultimately place one in definite goodness, therefore it is an infallible refuge. As the great teacher said: Even if the lord of samsara is good, he is still deceptive; the Three Jewels of refuge are not deceptive. Therefore, the way to go is that the Hearers take refuge in the Three Jewels with the Sangha as the main focus, the Pratyekabuddhas with the Dharma as the main focus, and the Mahayana with the Buddha as the main focus. The way the two vehicles, great and small, recognize the refuge is also different. According to the Hinayana system, the Dharma that makes one a Buddha is the path of truth that does not study the Mahayana. The Dharma that makes one a Sangha is the path of truth that studies the Mahayana and does not study the Hinayana. The Dharma is the cessation of truth included in Nirvana. As it says in the Treasury of Knowledge: Whoever takes refuge in the three, the Dharma made by the Buddha and the Sangha, those who do not study and both, take refuge in Nirvana. Thus it is said. Among them, according to the Vaibhashikas, the physical bodies of the Buddha and the Sangha are not considered refuges. The Sutrantikas consider the path of truth as the basis, including the physical body as the basis, as the refuge. There are also different views in the Mahayana, but here, in terms of common views, the Sutra and Tantra are the same, divided into three: the object of direct realization, the object of intention, and the object of suchness. The first is that the Buddha Jewel is the ultimate possessor of the three bodies, the nature of two purities, and the perfection of the two benefits. In terms of the Dharma Jewel, the Dharma of realization, the essence is unspeakable and unthinkable, the nature is the path to Buddhahood, and the aspect is the nature of cessation and path. In terms of the scriptural Dharma, it is the pure and excellent explanation that shows the Dharma of realization as an object of expression, and it is the aspect that appears as names, words, and letters. The Sangha of seven is the noble Bodhisattvas who reside on the great earth, as well as the practitioners who are in accordance with the Mahayana accumulation and preparation stages, and the individuals of the four pairs and eight types of the Hinayana.
Chinese
第二是：佛像、经书、凡夫僧众中持戒者，相信他们是三宝的真实代表。第三是：只有佛才是最终的皈依处，其他二者不是。如《宝性论》所说：“为了舍弃欺骗的自性，为了不存在，为了与恐惧相伴，法与圣者僧众，不是永恒的皈依处。为了证得圣义，唯一的皈依处是佛。”又说，佛也只是法身：“能仁具有法身，僧众也是它的最终体现。”法身也是已经在他相续中生起的，是因的皈依处。果的皈依处是：自心之法性安住于三宝的自性中。如《智慧成就》所说：“离垢清净之心是佛，不变无染是法，功德圆满是僧，因此自心即是至上。”三宝的词义是：从“Ranta”这个词而来，以六种与珍宝相似的特性被立为三宝。如《宝性论》所说：“因为难得，因为无垢，因为具力，因为是世间的庄严，因为是至上，因为不变，所以是三宝。”第三，皈依的时间是多久呢？在“从今直至菩提果”的语境中，一般来说，时间的差别是：世间行者直到未获得今生后世的微小利益为止；声闻和独觉认为直到生命存在为止才皈依。这里的大乘行者，直到未获得菩提果之前都会皈依。如《入行论》所说：“直至菩提心要间。”第四，皈依的利益是：从外道行径中返回，不堕三恶道，成为一切律仪的基础，没有障碍，少病长寿，清净业障，积累资粮的利益。总共有七种：进入内道佛教徒的行列，不堕恶趣，成为一切戒律的基础，不被人和非人的障碍所阻碍，少病长寿，清净往昔所造的业障，圆满二资粮而迅速成佛。第一是：不皈依梵天和帝释天。
English
Secondly, it is to believe that Buddha images, scriptures, and virtuous ordinary Sangha members who uphold the precepts are the actual representations of the Three Jewels. Thirdly, only the Buddha is the ultimate refuge; the other two are not. As stated in the Ratnagotravibhāga: "Because they abandon, because of their deceptive nature, because they do not exist, because they are accompanied by fear, the two, Dharma and the assembly of noble ones, are not a permanent supreme refuge. For the sake of attaining the sacred meaning, the only refuge is the Buddha." Furthermore, the Buddha is only the Dharmakaya: "The Sage is possessed of the Dharmakaya, and the Sangha is its ultimate manifestation." That Dharmakaya, which has already arisen in the continuum of others, is the refuge of the cause. The refuge of the result is: the nature of one's own mind abiding in the nature of the Three Jewels. As stated in the Jnanasiddhi: "The mind free from defilements is the Buddha, the unchanging and stainless is the Dharma, the spontaneously perfect qualities are the Sangha; therefore, one's own mind is supreme." The meaning of the term "Three Jewels" is: derived from the word "Ratna," they are established as the Three Jewels by six qualities similar to precious jewels. As stated in the Ratnagotravibhāga: "Because they are rare, because they are stainless, because they are powerful, because they are the ornaments of the world, because they are supreme, because they are unchanging, they are the Three Jewels." Thirdly, how long does one take refuge? In the context of "from now until enlightenment," generally, the difference in time is: worldly people take refuge until they have not obtained the small benefits of this life and future lives; Hearers and Solitary Realizers believe that they take refuge as long as life exists. Here, the Mahayana practitioners take refuge until they have not attained enlightenment. As stated in the Bodhicaryavatara: "Until the essence of enlightenment is reached." Fourthly, the benefits of having taken refuge are: turning away from the practices of non-Buddhists, not being reborn in the three lower realms, becoming the basis of all vows, having no obstacles, having few illnesses and long life, purifying karmic obscurations, and the benefit of accumulating merit. There are seven in total: entering the ranks of Buddhist practitioners, not falling into the lower realms, becoming the basis of all vows, not being obstructed by obstacles from humans and non-humans, having few illnesses and long life, purifying past karmic obscurations, and quickly attaining enlightenment by perfecting the two accumulations. First: not taking refuge in Brahma and Indra.