English
In the nature of non-discrimination. Function: To enjoy the dharmas of the perfections and to mature all sentient beings on the path of liberation. How are these four included in the six perfections? The Sutra Unraveling the Intent says: Skillful means are the companions of the first three, aspiration is the companion of diligence, strength is the companion of meditation, and wisdom is said to be the companion of wisdom. The master Candragomin says in the commentary on the Discrimination of the Middle and the Extremes: All are aspects of the perfection of wisdom, and wisdom is the nature of non-discriminating wisdom in equipoise, and the four, such as skillful means, are the part of the subsequent attainment that matures sentient beings. According to the Discrimination of the Middle and the Extremes, these four also become companions of the six perfections, which is known by the twelve noble ones. Second, divided into three: The numerical certainty of accomplishing higher realms and definite goodness: generosity brings enjoyment, discipline brings a body of higher realms, patience brings retinue, diligence brings the higher realm of perfect activity, meditation is not controlled by afflictions, and wisdom, with the removal of the obscuration of knowledge, enters without reversing what is to be known, thus accomplishing definite goodness. The numerical certainty of accomplishing the two benefits: generosity makes sentient beings not impoverished, discipline does not harm others, patience endures the harm done to oneself by others, diligence does not tire of doing things for others, meditation shows miracles and makes others happy, and wisdom can dispel doubts, because it speaks well of the Dharma, so it accomplishes the benefit of others well, and thereby one's own benefit is also supremely accomplished. The numerical certainty of accomplishing the three trainings: generosity, which abandons self-grasping towards sentient beings and gains, etc., is the cause of the arising of discipline, and discipline is its own nature. Patience, in the form of not retaliating even when insulted, etc., makes discipline completely pure, so it is the retinue of discipline itself. Meditation is the training of meditation, wisdom is the nature of the training of wisdom, and diligence is the companion of all three trainings. Third, also divided into three: The order of cause and effect: the former acts as the cause, and the latter arises. The order of inferior and superior: the former is inferior,
Chinese
我（指戒律）是最好的。例如，有人说，即使布施一百年，也不如一天一夜守护戒律。粗细的顺序是：例如，屠夫们也能稍微布施，但不接受断除罪恶的戒律。修持的方法是：修持不求回报的布施；修持不希求轮回安乐的戒律；修持对一切痛苦和损害都忍受的忍辱；修持积聚一切善法的精进；修持遣除无色界的禅定；修持具有方便大悲的智慧。第二，以“依止”来说明无欺地修持。从自果的修持之因的阶段来看，其他相续中的三宝都是应依止的无欺的皈依处。佛是慈爱的自性，因此宣说了善妙利益的方法；是智慧的自性，因此无有增损地宣说了真实的方便或道路，所以导师是无上的。法是通往解脱的无上道路。僧是与解脱相符的修持的无上友伴。从应修持的究竟自果来看，经教之法在见真谛后，于四地时舍弃；从证悟之法来看，若与更高的道谛相比，则较低的道谛是有垢不净的，具有欺骗的自性；小乘的无余涅槃是灭谛，是无实有的；所有有学的圣者众都未从二障的怖畏中解脱，因此这些法和僧不是究竟的皈依处。究竟的皈依处是唯一的佛，即能仁，是断证圆满的佛，证悟是法身之法，其本身是僧众之首，因此僧众也具有究竟的自性，即是无欺的果皈依处。《宝性论》中说：为了殊胜的意义而行，皈依处唯有佛，能仁具有法身之故，僧众也是他的究竟。如是。第三，以“于彼处”来说明所作所为的对境，特别指定了所作所为的对境。对于因皈依的所作所为的对境，其他应避免
English
I (referring to discipline) am the best. For example, it is said that even giving alms for a hundred years is not as good as keeping the precepts for one day and one night. The order of coarse and fine is: for example, butchers can also give alms a little, but they do not accept the precepts of abandoning sins. The method of practice is: practice giving without expecting a return; practice discipline without desiring the happiness of samsara; practice patience that endures all suffering and harm; practice diligence that gathers all virtuous qualities; practice meditation that eliminates the formless realms; practice wisdom that possesses skillful means and great compassion. Second, "relying on" explains practicing without deception. From the perspective of the stage of the cause of achieving one's own result, the Three Jewels in the continuum of others are all objects of reliance, the refuge that is without deception. The Buddha is the nature of love, therefore he proclaimed the method of excellent benefit; he is the nature of wisdom, therefore he proclaimed the true means or path without exaggeration or distortion, so the teacher is unsurpassed. The Dharma is the unsurpassed path to liberation. The Sangha is the unsurpassed companion for practice that is in accordance with liberation. From the perspective of the ultimate self-result to be achieved, the Dharma of scripture is abandoned at the time of the fourth ground after seeing the truth; from the perspective of the Dharma of realization, if compared to the higher path truth, the lower path truth is defiled and impure, possessing the nature of deception; the Hinayana's nirvana without remainder is the cessation truth, which is non-substantial; all the noble assemblies of learners have not been liberated from the fear of the two obscurations, therefore these Dharma and Sangha are not ultimate refuges. The ultimate refuge is the single Buddha, the Shakyamuni, the Buddha who is complete in abandonment and realization, realization is the Dharma of the Dharmakaya, and that itself is the chief of the Sangha, therefore the Sangha also possesses the ultimate nature, that is the fruit refuge without deception. The Uttaratantra says: One goes for the sake of the supreme meaning, the refuge is only the Buddha, the Shakyamuni possesses the Dharmakaya, and the Sangha is also his ultimate. Thus. Third, "at that place" explains the object of action, specifically designating the object of action. For the object of action of taking refuge in the cause, other objects should be avoided.
Chinese
是皈依之因的三宝所依之处。为了进入果皈依之事业，其目的必定是自性清净、离垢清净二者兼具的佛法身。第三支，指示皈依的时间，一般来说，事业有已完成的过去、正在进行的现在、将要进行的未来这三种时间。此处，从正在进行的皈依事业的当下开始，直到获得究竟的果位为止，所有将要进行的皈依都是皈依的时间。而且，由于士夫有三种，皈依的时间也有三种。士夫三种的皈依有共同进入的时间，也有不共同进入的时间这两种。第一种，由“从现在”所指示，意为从正在皈依的当下开始。这对于三者来说没有各自不同的差别，所以是共同的。第二种，由“直至获得菩提”所指示。这是不共同的，是限定未来的时间。也就是小士夫的时间是直到未来没有获得人天安乐果位为止，这是顺便指示的。实际上是指示中士声闻缘觉和，大士菩萨的时间界限。菩提有下士中士二者的菩提，和大乘士夫的菩提这两种。下士的状况是尽其一生，直到没有获得究竟的声闻缘觉菩提为止。大乘是直到没有获得究竟无上菩提为止，这是大乘皈依的时间的差别。其中，从所断中解脱出来是“བྱང་བ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，证悟的功德圆满是“ཆུབ་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，应当知晓这就是菩提的含义。第四支，指示从皈依中产生的果实利益。一般来说，果实有五种：从与因的物质或自性相似而产生的方面来说，是等流果；自己的自性是无记，被记
English
It is the very place where the three jewels of refuge abide as the cause. In order to enter the activity of refuge of the result, its purpose is definitely the Buddha Dharma body that possesses both self-purification and defilement-purification, which arise from itself. The third branch, indicating the time of taking refuge, generally, there are three times for activities: the past that has been completed, the present that is being done, and the future that will be done. Here, starting from the present moment when the activity of taking refuge is being done, all the refuges that will be taken until the ultimate fruit is obtained are indicated as the time of refuge. Moreover, due to the three types of individuals, the time of refuge also becomes three. The refuge of the three types of individuals has a time of common entry and a time of uncommon entry, which are two types. The first is indicated by "from now on," which means starting from this very moment of taking refuge. This is common because there is no difference for each of the three. The second is indicated by "until enlightenment is attained." This is uncommon and limits the future time. That is, the time of the lesser individual is until the future when the happiness and fruit of gods and humans are not obtained, which is indicated incidentally. Actually, it indicates the time limit of the intermediate Hearers and Solitary Realizers, and the great Bodhisattvas. Enlightenment has the enlightenment of the two, the lower and intermediate individuals, and the enlightenment of the great vehicle individual, which are two types. The situation of the lower vehicle is for as long as one lives, and until the ultimate enlightenment of Hearers and Solitary Realizers is not obtained. The Great Vehicle is until the ultimate unsurpassed enlightenment is not obtained, which becomes the difference in the time of refuge of the Great Vehicle. Among them, liberation from what is to be abandoned is “བྱང་བ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”, and the perfection of the qualities of realization is “ཆུབ་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”, one should know that this is the meaning of enlightenment. The fourth branch, indicating the benefits of the fruit arising from taking refuge. Generally, there are five fruits: from the aspect of arising similar to the substance or nature of the cause, it is the fruit of the same cause; one's own nature is unindicated, being indicated
Chinese
由具有染污的善或不善之因，非同时或紧随其后，而是后来产生，与因的自性不同，成熟于唯有情众相续中，不共而成熟者，是为异熟果。以任何因的作者所作之力的作用，与因同时或紧随其后产生的法，是士夫作用果。此果在异熟因之外的所有其他因中都有，《俱舍论》中如是说。非因之前产生的有为法，由众多因共同抛掷之事物，是为增上果。以智慧之力，舍弃所应舍弃，是离系果。除了此果之外，其余都是之前六因之果，即增上果从增上因生。士夫作用果是同时的。等流果、士用果、遍行果。异熟果是从异熟产生的。正文意义方面，皈依的五种利益或果实中，作为等流果的利益方面，有确定反面和从彼返回于生生世世成佛之方式两种。第一种是，外道，以颠倒的方式寻求解脱，却堕入轮回的边际，故为“无”；承认十善、禅定和各种理路，将涅槃作为依靠，故为“边”。其所指的基础是五种论理派别，即常断见四派，数论派、胜论派、裸形派，以及断见一派，顺世外道。这五派中的每一派，都有导师、道和友伴三种颠倒。其中，外道数论派的导师是仙人金髻。道是主我和觉性之士夫恒常存在，并说应依止的自在天是常恒的，并示现对其进行宰杀，进行心的祭祀之方式。友伴是进入那条恶道的人们。外道胜论派的导师是食米者。道是遍计一个无知无觉的常恒之我，也示现应依止的自在天。友伴是进入其中的人。外道行派的导师是婆罗门胜论者。道是确定一个具有觉性自性的士夫是常恒的，是器情万物的因，并且是遍及一切的，然后是神。