Chinese
拉。将作为意和身之所修的教诲二者一同开示。将作为语之所修的教诲一个单独开示，共有二者。第一者中也有二者。以意忆念和以身供养二者一同开示：于其他超胜者则称为伟大，此之自性是：超胜于其他的无漏功德。彼为以无漏之根最初二者所摄之学道，以第三者所摄之无学道，即二者无漏之道，以所依及具有的境，于何处具有功德，且为供养之最胜境，善为总摄三宝。于无学道所住之所依补特伽罗是佛宝。于学道所住之所依补特伽罗成立为僧宝，道则安住于法宝。彼等甚深且广大之功德等是应忆念的。所谓食物，是滋养有，已生之时，此世滋养者为段食和识食二者。将生之未来后世滋养者为意思食和名色食二者，共有四者，其中的段食唯于欲界有，以微尘分段而吞咽者，是香、味、触之生处之物，而非色之生处，因为食物之作用，不是以诸根增长和四大增盛之方式来利益诸根的作用。触食是根、境、识三者之聚合。意思食是有漏之业，善与不善等。名色食是具有业之种子的名色，心与心所俱者。段食令根增长，触食令所依之识增长，意思食抛射后有，识食令再生成立。此等食物中有适宜作为供养之物者，因此以令六根增长之四种受用所摄者，大多是供养之物。以意忆念和以身供养之事业二者一同开示：以食、住、卧、坐之四种威仪。
English
La. The two instructions that serve as the practice for mind and body are taught together. The one instruction that serves as the practice for speech is taught separately, making two in total. The first one also has two aspects. The two aspects of remembering with the mind and offering with the body are taught together: That which is superior to others is called greatness, and its essence is: the faultless qualities that are superior to others. That is, the path of learning, which is encompassed by the first two faultless faculties, and the path of no more learning, which is encompassed by the third, are the two faultless paths. With their supports and the objects they possess, in whatever place qualities are present, and which is the supreme object of offering, the Three Jewels are well encompassed. The individual who is the support residing on the path of no more learning is the Buddha Jewel. The individual who is the support residing on the path of learning is established as the Sangha Jewel, and the path abides as the Dharma Jewel. Their profound and vast qualities are to be remembered. Food is known to nourish existence, and when one is born, the nourisher of this existence is twofold: coarse food and cognitive food. The nourisher of future existences that are yet to be born is twofold: volitional food and consciousness food, making four in total. Coarse food exists only in the desire realm, and is divided into fragments by particles and swallowed. It is the substance of the sense bases of smell, taste, and touch, but not the sense base of form, because the function of food does not benefit the senses through the growth of the faculties and the increase of the four elements. Contact food is the union of faculty, object, and consciousness. Volitional food is contaminated karma, both virtuous and non-virtuous. Consciousness food is consciousness together with mind and mental factors, possessing the seeds of karma. Coarse food causes the faculties to grow, contact food causes the dependent consciousness to grow, volitional food projects future existence, and consciousness food causes rebirth to be established. Since these foods contain what is suitable as an object of offering, most of what is encompassed by the four enjoyments that cause the six faculties to grow are objects of offering. The two activities of remembering with the mind and offering with the body are taught together: through the four postures of eating, dwelling, lying down, and sitting.
Chinese
在时或昼夜的时时刻刻，即不间断地，三宝的伟大功德增长，并通过总结的方式，如前所述，必须忆念。忆念的增上缘是，良好地了解所忆念之事的智慧。助力是，专注于功德的清净的信心，以及欢喜的精进。果实是，心一境性地安住于功德的禅定，因此，忆念成为主要的五根生起。这四种食物和来世的生存，凡是成为滋养的，凡是适合供养的，都要立即不断地供养三宝。而适合供养的是：可口的食物，香气扑鼻、味道甘甜等丰盛的食物；触感柔滑的沐浴和衣物等；触食，眼根所对的悦意的色，眼识三者聚合而生的感受，凡是能产生快乐和中性的感受；同样，耳根聚合的触，成为中性和快乐之因的美妙的声音；鼻根聚合的触，直到意根聚合的触，凡是中性和快乐之因；心识的食物，善业和无记业；以及，识是执着于我或有情的基础，因此，供养它就是供养自己。不适合供养的是：自己不喜欢的对境，或者感受痛苦之因的触等，不应供养。虽然三宝没有分别念，但是对于供养者自己来说：‘造何等之业，得何等之果’。如是说，会产生过患。特别是，不善业是伤害和损害有情的原因，因此，即使供养给三宝，也不会接受。罪恶也绝对不能作为供品。口头要修习的教诲，已经讲到了一支分，其中也有两种：皈依自己的表达方式，分为上等的表达方式，中等和下等的表达方式。第一种是：通常，所谓‘常’，不存在于非刹那的事物中，不存在于最终的刹那，也不存在于许多刹那同时聚集。
English
At all times, day or night, constantly and without interruption, the great qualities of the Three Jewels increase. As previously stated, one must remember them through summarization. The dominant condition for mindfulness is the wisdom that thoroughly understands what is to be remembered. The aids are pure faith that focuses on qualities, and joyful diligence. The result is meditative concentration in which the mind abides in a single-pointed manner on the qualities. Thus, the five faculties with mindfulness as the main one arise. Whatever of these four foods and future existences become nourishing and suitable for offering, one should immediately and constantly offer them to the Three Jewels. What is suitable for offering is: delicious food, abundant with pleasant aromas and sweet tastes; soft tactile sensations such as bathing and clothing; contact-food, the pleasant forms that are objects of the eye sense, the feeling arising from the combination of the eye and consciousness, whatever generates pleasure and neutrality; similarly, sounds that are pleasant, which are the cause of intermediate and pleasant feelings arising from the combination of the ear sense and contact; from the combination of the nose sense and contact up to the combination of the mind sense and contact, all causes of neutral and pleasant feelings; mental food, all virtuous and neutral actions; and consciousness, which is the basis for clinging to self or sentient beings, so offering it is offering oneself. What is not suitable for offering is: objects that are displeasing to oneself, or tactile sensations that are the cause of suffering, etc., should not be offered. Although the Three Jewels have no conceptualization, for the offerer himself: 'Whatever actions are accumulated, whatever fruits will arise.' As it is said, faults will arise. In particular, non-virtuous actions are the cause of harming and injuring sentient beings, so even if offered to the Three Jewels, they will not accept them. Sin should never be offered as an offering. The precepts that are to be practiced verbally have been explained up to one branch, and there are two ways of expressing refuge: the superior way of expressing it, and the intermediate and inferior ways. The first is: generally, the term 'constant' does not exist in things that are not momentary, it does not exist in the final moment, nor does it exist in many moments gathered together at once.
Chinese
因为各自的自性不相关联，前后各异的事物，没有所谓的“一个相续”。如《入行论》中所说：“凡是各自具有不同自性的，它们不属于一个相续。”因此，有为法的前后刹那，由于其自性具有紧密的关联，两个刹那以上存在的就是相续，相似的部分称为“一个相续”，不同的相续延续称为“不同的相续”。这里，昼夜的时间有许多刹那，其中白天的相续和夜晚的相续是两个不同的相续连接。对于上等根器的人来说，必须与昼夜相续的事物相关联，不间断地以语言的方式表达皈依。其中，皈依分为因皈依和果皈依两种。大乘的果皈依，也即以慈悲为怀，缘于利他，以智慧圆满，缘于菩提，具备这两种意义，类似于发愿菩提心，那么这两者的区别是什么呢？ 尊者索南孜摩认为，没有被两个誓言的铁钩抓住，以及被抓住后安住于此。全知法王则认为，认为自己成佛的部分是皈依，认为一切众生成佛的部分是发愿菩提心。那么，智慧殊胜的菩提心和广大希求的菩提心，不也是希望自己成佛吗？对于菩提心来说，无论是否希望自己成佛，希望众生成佛肯定是主要的。对于果皈依来说，以慈悲缘于众生的利益，不一定非要缘于他们获得佛果。大多数皈依的语句中，因和果的语句都会出现，有些语句中，只有因的语句是主要的。第二，中等根器的人，白天分为早晨、上午、下午三个时段，夜晚分为上夜、中夜、下夜三个时段，总共六个时段都要念诵皈依。下等根器的人，在六个时段中选择三个或两个时段。
English
Because their respective self-natures are unrelated, and things that occur separately and differently in sequence do not have what is called "one continuum." As stated in the Bodhisattvacaryāvatāra: "Those that each have their own distinct self-nature, it is not reasonable that they belong to one continuum." Thus, the preceding and subsequent moments of conditioned phenomena, due to their nature having a close relationship, the existence of two or more moments is a continuum, and the similar aspect is called "one continuum," while the continuation of dissimilar continuums is called "different continuums." Here, the time of day and night has many moments, and the continuum of day and the continuum of night are two different continuums connected. For those of superior faculties, it is necessary to continuously express refuge in a verbal manner, in relation to the objects of the continuum of those days and nights. Among these, there are two types of refuge: causal refuge and resultant refuge. The resultant refuge of the Mahāyāna, which is also focused on benefiting others through compassion, and on perfect enlightenment through wisdom, possessing these two meanings, is similar to aspirational bodhicitta. What, then, is the difference between these two? Jetsun Sonam Tsemo considers it to be the difference between not being seized by the two iron hooks of vows, and abiding by what has been seized. The Omniscient Chöje considers the aspect of wishing oneself to become a Buddha to be refuge, and the aspect of wishing all sentient beings to become Buddhas to be aspirational bodhicitta. If that is the case, then aren't the bodhicitta of supreme wisdom and the bodhicitta of great desire also wishing oneself to become a Buddha? For bodhicitta, regardless of whether one wishes oneself to become a Buddha or not, wishing sentient beings to become Buddhas is definitely the main thing. For resultant refuge, it is not necessarily required to focus on those beings attaining Buddhahood, but rather on benefiting sentient beings through compassion. In most refuge phrases, both causal and resultant phrases appear, and in some phrases, only the causal phrase is primarily used. Secondly, those of middling faculties should recite the refuge during the six periods: morning, noon, and afternoon during the day, and the first watch, middle watch, and last watch of the night. Those of inferior faculties should choose three or two of these six periods.
Chinese
因此必须发誓始终念诵。劝请他人念诵皈依的方式是：如前所述，对于上等者，念诵持续的皈依；同样，对于中等者，省略中间的词语使其不明显；对于下等者，则劝请其他人在六时或三时等念诵皈依。第六支，宣说以具足律仪学处戒律作为依据，受持皈依的仪轨，分为两部分：从旁而生，共同稳固戒律之所依；以及实际产生，分别宣说受持戒律的方式。第一部分分为身体所依和心意所依两种。皈依戒律生起的身体所依是：如果以他力，即以因和果之佛陀的力量来衡量，那么六道的一切众生都可以生起；但由于众生无法以自身的力量生起，因此不会生于色界和无色界的天神中。由于异熟的障碍过于强烈，因此不会生于三恶道和声音不悦耳的人中。由于男女二者的烦恼过于强烈，且思虑过多，心意不坚定，并且不知羞耻，因此不会生于半男半女和不男不女者中，而是生于三洲的人和欲界的天神中。心意所依是：必须具有想要断除对一切众生造成损害的善心，并且具有羞耻心。如《俱舍论》的注释中说：由于安住于随顺一切众生的善法，才能获得戒律，否则就不能获得，因为没有脱离罪恶的想法。以及，以具备什么和不具备什么而成为戒律和非戒律，羞耻心和羞耻感非常重要。特别是，大乘皈依必须具备慈悲心。如《现观庄严论》中说：那也是从慈悲中产生的智慧。此外，无论是七支全部先行，或者不是，也必须先行顶礼和供养，从而使自相续清净。如《入行论》中说：在皈依之前宣说了那二者。一切知者法王说：以实际、意念、秘密三种方式进行供养，我和一切众生恭敬合掌，对于上师、佛、法和僧伽，三次之间