Chinese
皈依支分六法的释论。 皈依支分六法的释论。 皈依支分六法的释论。 具有缘起之法理的千辐轮，迅速战胜愚昧之战，成为掌控解脱洲的善说金轮。顶礼佛法僧！莲花堆积之怙主，于赡洲百千俱胝，化生虹身金刚身，导师赞叹之胜妙金刚持，祈愿莲花生大士吉祥！为众生之根本，三宝无为而聚集，离系的近取，信解等道谛，成熟之缘，大悲利他之愿无上主，顶礼善逝、法及圣众。于刹土及劫如微尘般众多，成就佛陀之行，于此娑婆世界亦是，争时夺命无畏之威力无与伦比，顶礼殊胜导师释迦狮子。三善具足，意义语句优良根基稳固，以四梵住之巍峨经文庄严，于道果证悟之正法如厚雪，顶礼无量光芒之眷属众。教法之主之要道皈依之法，善说论师无垢友之论典，易于证悟之遍知成就法，缘起之 टीका 显明。如是，无上救护者，此传承之持有者，即经教与证悟二者，无与伦比之导师，世尊释迦狮子，此乃广为人知者。引导眷属，无与伦比之圣众，创造了无数眷属，于彼之三种神变中最为殊胜者，乃是语之随教神变，即是殊胜之正法。于赡部洲显现安住，亦是善说之教言，主要由导师亲自宣说，以及阐释其意之论著，即印度圣地的论师和班智达们，以及藏地的大多数智者和成就者们，将佛语之义，广者略摄，略者广演，错乱者整理，散乱者汇集，困难者解释，不明显者显明，由后来的圣者们所著述，共有两种。如来之所有教
English
A Commentary on the Six Limbs of Taking Refuge. A Commentary on the Six Limbs of Taking Refuge. A Commentary on the Six Limbs of Taking Refuge. Possessing a thousand spokes of the reasoning of dependent arising, may this well-spoken golden wheel, which quickly conquers the battle of delusion and empowers the island of liberation, be auspicious. Namo Buddha Dharma Sanghaya. To the Protector of the Lotus Mound, in hundreds of thousands of millions of Jambudvipa, who emanates as a spontaneously born rainbow body Vajra body, the supreme Vajradhara praised by the Teacher, may the victorious Padmasambhava grant auspiciousness! The Three Jewels, the basis for beings, are uncompounded and assembled. The proximate cause of separation, such as faith and so forth, is the truth of the path. The ripening condition is compassion, the unsurpassed master of aspirations and deeds. I prostrate to the Sugata, the Dharma, and the Noble Sangha. In realms and kalpas as numerous as dust motes, having accomplished the conduct of a Buddha, even in this realm of suffering, in times of strife, snatching away life, with unequaled fearless power, I bow to the supreme and extraordinary Teacher, Shakya Simha. Possessing the three virtues, with good meaning and words, a stable foundation, adorned with the majestic words of the four brahmaviharas, upon the thick snow of the sacred Dharma, the realization of the path and its fruit, I bow to the countless hosts of sons of light. The essential path of the master of the teachings, the Dharma of refuge, the treatise of the well-spoken teacher Vimalamitra, the means to easily realize the all-knowing, the commentary on dependent arising is made clear. Furthermore, the unsurpassed protector, the master of this doctrine of scripture and realization, the unequaled supreme teacher, the Bhagavan Shakya Simha, who is widely renowned, and the unparalleled guide of disciples, the countless noble Sangha, who created countless disciples, among his three miracles, the most supreme is the miracle of speech following instruction, the sacred Dharma. It is also well said that it manifestly abides in Jambudvipa, the teachings, which are mainly spoken from the mouth of the Teacher himself, and the treatises that explain his intention, by the teachers and panditas of the noble land of India, and by most of the wise and accomplished masters of Tibet, who condensed the extensive meaning of the Buddha's words, expanded the condensed, arranged the confused, gathered the scattered, explained the difficult, clarified the unclear, and were composed by later holy ones, there are two types. All the words of the Sugata.
Chinese
因此，被称为“大论”的，所有依仗于它的论著也都是大论。这又分为两种：只阐述显宗或密宗一方的大论，是从印度传来的。例如：导师功德光（Yönten Ö）的《毗奈耶根本经》、释迦光（Shakya Ö）的《业百论》、导师世亲（Vasubandhu）的《俱舍论》、圣者无著（Asanga）的《摄大乘论》等二种律仪，五事、弥勒五论、圣者龙树（Nagarjuna）的《中观理聚六论》等，这些是只阐述显宗道次第的。同样，只阐述密宗的也是如此。阐述显密圆融的大论，在印度有莲花生大师（Padmasambhava）的《窍诀观鬘》、至尊阿底峡（Atisha）的《菩提道灯论》等。在藏地有全知荣索班智达（Rongzom Chökyi Zangpo）的《入大乘论》、法王龙钦巴（Longchen Rabjam）的《休息三篇》、 《如意宝藏论》、 阿里班禅（Ngari Panchen）、萨迦班智达（Sakya Pandita）的《三律仪论》等，因为显密一切法都包含在一条论道中。这样的大论是走向解脱和一切智的殊胜因缘，所以必须进行具备四依的闻思修。其中，在听闻时，要避免偏袒某些愚笨之人，不被他们左右，应当依止精通法义之人，专注于所知之圣法，努力探求其意义，因此要依法不依人。在思维时，应当只对善逝的教言进行思辨，而这也有两种：对于不善业、烦恼、痛苦轮回之法，以及将众生视为真实存在的补特伽罗所说的一切词句，都是不了义，因此不要依赖它们。而对于成就三解脱之方便，缘起显现无自性，以及空性超出思议的光明，即宣说二谛双运的一切词句，都是了义，因此应当信赖它们。这存在于无自性的空性和具足一切殊胜相的空性之中。直
English
Therefore, that which is called "Great Treatise," all the treatises that rely on it are also Great Treatises. These are divided into two types: Great Treatises that teach either Sutra or Tantra alone, which originated in India. For example: The Vinaya Sutra Root of Abbot Yönten Ö, the Karma Shatam of Shakya Ö, the Abhidharmakosha of Abbot Vasubandhu, the Compendium of Abhidharma of Arya Asanga, etc., are the two types of vows, the Five Subjects, the Five Treatises of Maitreya, the Three Collections of Madhyamaka of Arya Nagarjuna, etc., which teach only the Sutra path. Similarly, those that teach only Tantra are also the same. Great Treatises that teach both Sutra and Tantra completely include: In India, the Quintessence Garland of Views by the great Abbot Padmasambhava, and the Lamp for the Path to Enlightenment by Lord Atisha. In Tibet, there are the Entering the Mahayana by the omniscient Rongzom Mahapandita, the Three Sections on Rest by the King of Dharma Longchenpa, the Wish-Fulfilling Treasury, Ngari Panchen, and the Three Vows of Sakya Pandita, because all the teachings of Sutra and Tantra are complete in one treatise path. Such Great Treatises are the supreme causes for going to liberation and omniscience, so one must engage in the three practices of hearing, contemplation, and meditation, endowed with the four reliances. When listening, one should avoid being biased towards certain foolish individuals and being swayed by them. One should rely on those who are skilled in the meaning of the Dharma, focus on the sacred Dharma of knowledge, and strive to understand its meaning. Therefore, one must rely on the Dharma and not on the person. When contemplating, one should only contemplate the words of the Sugata, and these are also of two types: All words that speak of non-virtuous actions, afflictions, suffering, the Dharma of samsara, and the person who views sentient beings as truly existent are provisional, so do not rely on them. But all words that proclaim the means of accomplishing the three renunciations, the dependent arising of appearances as being without inherent existence, and the luminosity of emptiness beyond thought and expression, that is, the union of the two truths, are definitive, so one should trust them. This exists in the emptiness without inherent existence and the emptiness endowed with all supreme aspects. Direc
Chinese
关于确立意义的区分方法，在《分别圣解深密经》中说，通过非如字面意义和如字面意义来区分，又说为了使可调伏者进入道和进入果，以及在《月光经》中，通过显示空性和不显示空性来区分，这些说法都圆满而不矛盾。如果按照宗派的观点，就会变得不确定，某些宗派认为是了义，某些宗派认为是不了义。将善逝的经典各自割裂开来的做法是不合理的，因为所有的佛语都指向真如，意义相同，通过思考和禅修一部经典，就能思考和禅修所有经典。如《三摩地王经》所说：世间界清净为空，我所宣说的诸法，文字虽异意义一，一切无我即真如。思维一法之词义，即能思维一切词义，修习一法之词义，即能修习一切词义。这里主张不用经典来区分，而用词语来区分，因为每一部经典中，都有其他众生进入此法和指示正确道路的方式，以及一些与其他经典相同的词语，还有显示殊胜的世俗谛和胜义谛的词语出现。即使依赖了义经，也不应只在词句的边缘上进行推敲，不应相信恶劣的分别念和颠倒意义的词句理路，而应信任以深刻广大的意义总纲来斩断疑虑的意义理路。在禅修的时候，不应依赖于执著能取所取为异体或非异体的分别心、意、识，而应渴望并依赖于远离这些执著、无执著、不作分别的智慧。通过这些，从整体上把握了法的分类之后，在宣讲正法时，要先了解讲经者的讲法方式、听经者的听法方式、讲经和听法的利益等讲经听法的要素。接下来要讲的是，如全知法王衮钦所说：应次第修习解脱道，一切道的基石是皈依。
English
Regarding the method of distinguishing meanings, the *Saṃdhinirmocana Sūtra* states that distinctions are made through what is not literal and what is literal. It also says that it is taught to lead disciples onto the path and into the fruit, and in the *Moon Lamp Sūtra*, distinctions are made by showing emptiness and not showing emptiness. These statements are complete and without contradiction. If one follows the tenets of different schools, it becomes uncertain, with some considering certain teachings as definitive and others as provisional. The practice of dissecting the Sugata's scriptures separately is unreasonable because all the Buddha's words point to Suchness, having the same meaning, and by contemplating and meditating on one scripture, one contemplates and meditates on all. As stated in the *Samadhiraja Sutra*: The realms of the world are purely empty; Whatever doctrines I have taught; The letters are different, but the meaning is one; All are selflessness, Suchness. By contemplating the meaning of one word, One contemplates the meaning of all words. By meditating on the meaning of one word, One meditates on the meaning of all words. Here, it is asserted that distinctions are not made by scriptures but by words, because in each scripture, there are ways for others to enter this Dharma and indications of the correct path, as well as some words that are similar to other scriptures, and words that show the superior conventional truth and ultimate truth. Even relying on definitive scriptures, one should not merely speculate on the edges of words, nor trust in bad discriminations and inverted logical reasoning of words, but should trust in the reasoning of meaning that cuts through doubts with the general outline of profound and vast meaning. During meditation, one should not rely on the mind, intellect, and consciousness that cling to the duality or non-duality of grasper and grasped, but should aspire to and rely on the wisdom that is free from these clingings, without attachment, and without conceptualization. Through these, having grasped the general framework of the classification of Dharma, when proclaiming the sacred Dharma, one must first understand the elements of teaching and listening to the Dharma, such as the teacher's method of teaching, the student's method of listening, and the benefits of teaching and listening. Next, what is to be explained is, as the all-knowing Dharma King Kunchen said: One should gradually train on the path to liberation; The foundation of all paths is refuge.
English
The liberation of the Lesser Vehicle consists of the two enlightenments of Hearers and Solitary Realizers, and the liberation of the Great Vehicle is the perfect Buddha. These three have three paths to accomplish them. Each of these three also has a sequential path of beginning, middle, and end, which must be traversed from lower to higher. It is impossible for them to occur all at once, so one must gradually train on the path. The basis and foundation of all the paths of these three vehicles is solely taking refuge. The treatise that well establishes the manner of taking refuge is the teaching that gathers the scattered words from the scriptures, namely, the Six-Limbed Refuge of Master Vimalamitra. This can be explained by combining the refuge of the sutras of the Greater and Lesser Vehicles and the tantras of outer and inner. Therefore, this treatise belongs to the great teachings of the complete sutras and tantras. When explaining this, there are three kinds of goodness: the goodness of the beginning, the goodness of the middle, and the goodness of the end. In the first, there are three parts: mentioning the title, praising, and promising to compose. Mentioning the title is explained through four methods. That is, what is being titled? The treatise on taking refuge. Who is titling it? The great teacher Vimalamitra. How is it titled? It is titled in two languages due to a special need. That is, because the area is vast and the resources are abundant, it is called rgya (རྒྱ་，Tibetan). Because it is the source of the pure and sacred Dharma, it is called gar (གར，Tibetan). In Sanskrit: Bisha tsa sha za. Ava bhramsha tser cha. Prakrita is each place by nature. Samskrta is a perfect combination. In the holy land of India, there are four major languages, among which the most prominent is the language of the gods, Sanskrit. षट अंग सारणम् (Devanagari, ṣaṭ aṃga sāraṇaṃ, IAST, Six Limbed Refuge). In the language of the great central region of Tibet: षट Six, अंग Limb, सारणम् Refuge. The Tibetan combination is: Six-Limbed Refuge. Generally, there are five ways to name a text: by place, by person, by length, by example, and by meaning. Each of these also has its own divisions, and the title of this treatise is named from the perspective of meaning. Within that meaning, there is also: naming from the essence of the meaning and from the