Chinese
这是因为，通过舍弃阿瓦等外道的行为，将三宝作为皈依处。因此，精通区分内外皈依的人们是这样认为的。第二，正如经中所说，皈依可以阻止天子转生为猪。如《猪的本生传》中所说：“凡是皈依佛，他们不会堕入恶趣。”等等。第三，为了稳固皈依的誓言，使其成为涅槃之因。《皈依七十颂》中说：“居士皈依三宝，这是八戒的根本。”第四，在《日藏经》中说：“众生无论谁皈依佛，无数的魔鬼也无法杀死他。”第五，在《经庄严论》中说：“对于一切恶行，以及衰老和死亡，佛陀本身会完全救护。”第六，为了减轻和耗尽先前积累的业障。第七，在《涅槃经》中说：“凡是皈依三宝者，通过增长福德和智慧的殊胜之聚，以及世间胜者的教法，将会获得佛陀的果位。”简而言之，皈依三宝，依次会成为最终成就佛果，转法轮，以及聚集不退转僧众的缘起。第五，皈依的对象所应遵守的学处有两个：不共的学处和共同的学处。第一，有遮止和修持的学处。第一是：皈依三宝最初的学处是：不依赖夜叉，不顶礼。第二，对于一切众生，舍弃伤害，心怀慈爱。第三，不与自己和他人地区的罪恶之人为伴。也就是说，皈依佛之后，不再依赖世间神祇，不再皈依和顶礼他们。仅仅是为了暂时性地处理一些与佛法相关的事务而进行顶礼供养，这并没有违背皈依。皈依佛法之后，舍弃殴打和捆绑众生等伤害性的思想和行为，要心怀慈爱。皈依僧众之后，不与外道徒为友，无论是真正的外道徒，还是……
English
This is because, by abandoning the practices of non-Buddhists such as Āva, one takes refuge in the Three Jewels. Therefore, those who are skilled in distinguishing between internal and external refuge hold this view. Secondly, as it is said in the scriptures that taking refuge can prevent a god's son from being born as a pig. As stated in the "Jataka of the Pig": "Those who have gone for refuge to the Buddha will not fall into evil destinies." etc. Thirdly, in order to stabilize the vow of refuge, making it the cause of nirvana. In the "Seventy Verses on Refuge," it says: "A layperson taking refuge in the Three Jewels is the root of the eight vows." Fourthly, in the "Sutra of the Essence of the Sun," it says: "Whichever sentient being goes for refuge to the Buddha, countless demons will not be able to kill him." Fifthly, in the "Ornament of the Sutras," it says: "From all misdeeds, and from old age and death, the Buddha himself will completely protect." Sixthly, in order to alleviate and exhaust previously accumulated karmic obscurations. Seventhly, in the "Nirvana Sutra," it says: "Whoever goes for refuge to the Three Jewels, through increasing the excellent accumulation of merit and wisdom, and the teachings of the world's victors, will attain Buddhahood." In short, taking refuge in the Three Jewels will sequentially become the cause for ultimately achieving Buddhahood, turning the wheel of Dharma, and gathering a sangha of non-returners. Fifth, there are two types of precepts to be observed by those who have taken refuge: uncommon precepts and common precepts. First, there are precepts of negation and practice. The first is: The initial precepts of taking the three refuges are: do not rely on yakshas, do not prostrate. Second, towards all sentient beings, abandon harm and cherish love. Third, do not associate with sinful people in one's own or others' lands. That is to say, having gone for refuge to the Buddha, one no longer relies on worldly deities, no longer takes refuge in them or prostrates to them. Merely making prostrations and offerings for the sake of temporarily handling some Dharma-related affairs does not contradict taking refuge. Having gone for refuge to the Dharma, one abandons harmful thoughts and actions such as beating and binding sentient beings, and cherishes love. Having gone for refuge to the Sangha, one does not befriend non-Buddhists, whether they are true non-Buddhists, or...
Chinese
即使自认为精通内学，也不应与不相信三宝的邪见者为伍。如《涅槃经》所说：凡皈依佛者，是为正信士，永不皈依诸余天。皈依正法者，远离害心与嗔念。皈依僧伽者，不应与外道为伍。二是：对于佛像的残片，以及缝有黄色补丁的僧衣，应以虔诚之心视为导师。对于佛所说的一切教言，不应诽谤，应顶戴受持。对于清净与不清净的僧人，都应视为圣者。也就是说，即使是佛像的一小块残片，经文的一个偈颂，僧衣上缝的一个黄色补丁，也应恭敬对待，更何况其他呢？因此，皈依佛后，对于佛像无论好坏，都应断除不敬和轻蔑之心，视为导师一样恭敬的对境。如《亲友书》所说：如来之身像，木制亦应敬，无论如何造，智者皆供养。皈依法后，对于包括经、律、论在内的所有典籍，都应断除诽谤等行为，恭敬对待。如《耳饰》所说：五百末世时，我住文字相，汝应作是念，尔时敬此相。皈依僧后，不仅对于持戒精严、通达三藏的清净僧人，甚至对于仅持有出家相的不清净僧人，也应断除轻蔑和分别之心，生起真实的僧众之想，恭敬对待。如《策发增上意乐经》所说：欲求功德住于内，不应观察他人过，莫作是念我殊胜，我为最上我第一。骄慢乃是不慎之根本，不应轻蔑卑劣之比丘。二是共同的学处有四：无论利益多大，也不舍弃三宝；无论遇到什么情况，也不从其他地方寻求救护；恒常忆念功德
English
Even if one considers oneself proficient in inner learning, one should not associate with those who hold wrong views and do not believe in the Three Jewels. As stated in the Nirvana Sutra: Whoever takes refuge in the Buddha is a true devotee, and will never take refuge in other gods. Whoever takes refuge in the Dharma is free from harmful and hateful thoughts. Whoever takes refuge in the Sangha should not associate with non-Buddhists. Secondly: Even a fragment of a Buddha image, or a yellow patched monastic robe, should be regarded as the teacher with devotion. All the teachings spoken by the Buddha should not be slandered, but should be accepted with reverence. Both pure and impure monks should be regarded as holy. That is to say, even a small fragment of a Buddha image, a single verse of scripture, or a yellow patch sewn on a monastic robe should be treated with respect, let alone anything else. Therefore, after taking refuge in the Buddha, one should abandon disrespect and contempt for Buddha images, whether good or bad, and regard them as objects of veneration like the teacher. As stated in the Suhrllekha: The body of the Tathagata, even if made of wood, should be revered, and wise people will make offerings no matter how it is made. After taking refuge in the Dharma, one should abandon acts such as slander towards all the scriptures, including the Sutras, Vinaya, and Abhidharma, and treat them with respect. As stated in the Ornament for the Ear: In the final five hundred years, I will dwell in the form of letters, you should think of it as me, and at that time, respect this form. After taking refuge in the Sangha, not only for pure monks who are strict in discipline and understand the three baskets, but even for impure monks who only hold the appearance of being ordained, one should abandon contempt and discrimination, generate the thought of the real Sangha, and treat them with respect. As stated in the Encouragement of Higher Intention Sutra: One who desires merit and dwells within, should not examine the faults of others, do not think, 'I am superior, I am the highest, I am the first.' Pride is the root of all carelessness, one should not despise inferior monks. Secondly, there are four common trainings: No matter how great the benefit, do not abandon the Three Jewels; no matter what happens, do not seek refuge elsewhere; always remember the qualities
Chinese
我供养。忆念利益，于六时中皈依。第一是：身体性命珍重和为了奖励的缘故，三宝不舍弃。这是《律藏》中所说：你即使为了性命、王位，乃至欢笑的缘故，也不应舍弃三宝。第二是：此时无论发生什么违缘，也不寻求其他的救护和庇护。意思是，无论发生疾病痛苦等什么违缘，除了信赖三宝之外，不寻求世间其他的办法。那么，如果为了治疗疾病而念诵咒语、诵经、医疗等也不行吗？没有过失。因为这些是法宝的支分，所以不应诽谤，而应努力。第三是：以伟大的功德和清净的食物，恒常忆念并供养。这有两方面：恒常忆念功德，以及食物的供养。第一方面，三宝中，佛的功德是：经中说：如此佛薄伽梵，如来，应供，正等觉，明行圆满，善逝，世间解，调御丈夫，无上士，天人师，佛薄伽梵。这是佛的功德。法的功德是：薄伽梵的法是善说，如实见，无病，无时，引导，见此有义，智者各自证知。这是法的功德。僧的功德是：薄伽梵的声闻僧众，善入，正直入，如理入，和合入，是应合掌的。等等这样说了。这样通过忆念的方式，无论做什么，都要学习侍奉三宝，并努力向所去的方向的佛陀顶礼等。第二是：忆念恩德而恒常供养，甚至也要学习供养饮食的精华。第四是：常时的皈依要念诵，是六时常时的策励。意思是，通过忆念利益的方式，白天念诵
English
I offer. Remembering the benefits, taking refuge in the six times. The first is: For the sake of body, life, respect, and reward, I will not abandon the Three Jewels. This is what is said in the Vinaya Sutra: Even for the sake of your life, kingdom, or even laughter, you should not abandon the Three Jewels. The second is: Whatever adverse circumstances may arise at this time, I will not seek other protection or refuge. This means that no matter what adverse circumstances such as illness and suffering arise, one should not seek other worldly means but rely on the Three Jewels. Then, if one is afflicted by illness, is it not appropriate to recite mantras, scriptures, practice medicine, etc., as remedies? There is no fault in that. Because these are branches of the Dharma Jewel, one should not slander them, but strive to practice them. The third is: With great qualities and pure food, I constantly remember and offer. This has two aspects: constantly remembering the qualities, and offering food. In the first aspect, among the Three Jewels, the qualities of the Buddha are: As it says in the Sutra: Thus the Buddha, the Bhagavan, the Tathagata, the Arhat, the Samyaksambuddha, perfect in knowledge and conduct, the Sugata, the knower of the world, the tamer of beings, the unsurpassed, the teacher of gods and humans, the Buddha, the Bhagavan. These are the qualities of the Buddha. The qualities of the Dharma are: The Dharma of the Bhagavan is well-spoken, truly seen, without disease, timeless, guiding, seeing this has meaning, the wise each know for themselves. These are the qualities of the Dharma. The qualities of the Sangha are: The Sangha of the Bhagavan's Shravakas has entered well, entered uprightly, entered rationally, entered harmoniously, is worthy of joining palms. And so on. Thus, through the means of remembrance, whatever one does, one should learn to serve the Three Jewels, and strive to prostrate to the Buddha in the direction one is going, etc. The second is: Constantly offer by remembering kindness, and even learn to offer the essence of what one eats and drinks. The fourth is: The constant refuge should be recited, it is a constant encouragement for the six times. This means reciting during the day through remembering the benefits.
Chinese
念诵三句名号三次皈依，并尽力使所有亲属眷属都皈依。第六，受皈依的仪轨是：首先要了解的是，要从清净的处所受皈依，如果出现恐惧，则是策励。因此，首先要从清净的处所，即善知识处受皈依，所以要向他祈请。他也应允后，在佛像前陈设供品，在观想的对境中生起对本尊真实的认知，然后让他做礼拜和供养，并事先告知：我，名为某某，从现在起，直到菩提果。皈依佛，皈依法，皈依菩萨众。让他念诵三遍。这是从名相上获得的，以世俗谛为对境的因之皈依。之后，将所有皈依的对境和皈依者都安住在自己心的幻化中，心性不住于任何事物，安住在远离戏论的状态中，从而领悟无生之义，这是胜义谛的皈依，是自性获得的，无有希求的果之皈依。如是，在《中品般若经》中也说： 善现，如果对佛也不执著，对法和僧伽也不思念，这就是真正的皈依。 也就是说，首先是从善知识处受皈依，之后因恐惧而策励，突然受皈依，以及在六时中受皈依，这些都是在自己心中观想的对境前受皈依。 第三，结尾的意义有四点：说明作者，交付给译师，回向善根，完成最终的事业。 第一点是： 经续中有很多知识，但由于国王和大臣没有信任，所以我宣说了皈依的仪轨。 因为，阿阇黎是精通五明的大学者，所以，虽然他的心中有很多知识，但为了消除国王和大臣们怀疑他是外道还是内道的班智达的疑虑，所以暂时只说了这些。 第二点是： 好好地写下来，库玛Ra。 也就是说，交付给嘉译师，他好好地翻译了。
English
Recite the three names three times to take refuge, and make all relatives and attendants take refuge as much as possible. Sixth, the ritual for taking refuge is: First, what needs to be understood is that refuge should be taken from a pure place, and if fear arises, it is an encouragement. Therefore, first, refuge must be taken from a pure place, that is, from a virtuous friend, so pray to him. After he agrees, set up offerings in front of the Buddha statue, generate a true understanding of the deity in the object of contemplation, and then have him make prostrations and offerings, and inform him in advance: I, named so-and-so, from now on, until the essence of enlightenment. I take refuge in the Buddhas, I take refuge in the Dharma, and I take refuge in the Sangha of Bodhisattvas. Have him recite it three times. This is the refuge of cause obtained from symbols, with the conventional truth as the object. Afterwards, all the objects of refuge and the refuge takers are placed in the illusion of one's own mind, and the nature of the mind does not dwell on anything, and is placed in a state of being free from elaboration, thereby comprehending the meaning of non-origination, which is the ultimate refuge, which is obtained by nature, the refuge of the fruit without desire. Thus, it is also said in the Intermediate Mother Sutra: Subhuti, if one does not fixate on the Buddha, and does not think of the Dharma and the Sangha, this is the true refuge. That is to say, first refuge is taken from a virtuous friend, and later, encouraged by fear, refuge is taken suddenly, and refuge is taken at six times, all of which are taken in front of the object contemplated in one's own mind. Third, the meaning of the conclusion has four points: stating the author, entrusting it to the translator, dedicating the merit, and completing the final task. The first point is: Although there is much knowledge in the tantras, because the king and ministers did not trust, I have explained the ritual of taking refuge. Because the Acharya is a great scholar proficient in the five sciences, although there is much knowledge in his mind, in order to dispel the doubts of the king and ministers as to whether he is a Pandit of the outer or inner path, he has only said this much for the time being. The second point is: Write it down well, KuMAra. That is to say, it was handed over to the Gnya Lotsawa, and he translated it well.