English
Therefore, one must vow to always recite. The way to encourage others to recite the refuge is: as previously explained, for the superior ones, recite the continuous refuge; similarly, for the intermediate ones, abbreviate the intermediate words to make them less obvious; for the inferior ones, encourage others to recite the refuge at six times or three times, etc. The sixth branch, explaining the ritual of taking refuge as a basis for possessing the discipline of the lineage and vows, is divided into two parts: arising incidentally, the common basis for stabilizing the vows; and arising directly, explaining specifically how to take the vows. The first part is divided into the physical basis and the mental basis. The physical basis for the arising of the refuge vows is: if measured by the power of others, i.e., by the power of the Buddha as cause and effect, then all beings of the six realms can arise; but since beings cannot arise by their own power, they do not arise among the gods of the form and formless realms. Because the obscurations of karmic ripening are too strong, they do not arise in the three lower realms and among people with unpleasant voices. Because the afflictions of both males and females are too strong, and because of excessive thoughts, unstable minds, and little shame, they do not arise among hermaphrodites and eunuchs, but arise among the people of the three continents and the gods of the desire realm. The mental basis is: one must have the virtuous intention to abandon harming all sentient beings and possess a sense of shame. As the commentary on the Abhidharmakosha states: "One obtains vows by abiding in virtue that follows all sentient beings; otherwise, one does not, because one has not separated from sinful thoughts." And, "By possessing what and not possessing what does one become a holder and non-holder of vows? A great sense of shame and embarrassment." In particular, great compassion is necessary for Mahayana refuge. As the Ornament of the Sutras states: "That also arises from compassion." Furthermore, whether all seven branches precede or not, one must definitely perform prostrations and offerings beforehand to purify one's own mindstream. As the Bodhicharyavatara states: "Before refuge, these two are spoken of." The all-knowing Dharma Lord said: "Offer excellently with actual, mental, and secret forms. I and all beings reverently join our palms. To the Lama, Buddha, Dharma, and Sangha, in between three times,
Chinese
说的是因为“皈依”。礼拜应该以最初出现来象征，供养应该像《善妙行》那样结合。第二，共同的体性解说，内在各自的差别解说，分为二者。第一，出自《阿毗达磨集论》中所说的五种精进中，对于善法不退转的心，显现欢喜，一切善法完全圆满和完全成办的作用，不退转的精进，是总的受持誓言的体性。如《入行论》中所说：“以不退转之心，此心若能如实受持。”同样，对于皈依三宝不退转的誓言之心，以欢喜而发起，以语言的表述本身来承诺，要知道是皈依戒的体性。第二，没有得到的，新受持的差别；已经得到的，再三受持的差别，分为二者。第一，以前没有受过皈依戒的那些人，为了使未生起的生起，在最初进入佛法之门时，因为具有智慧，所以自己有能力受持戒律，称为知道受持之理。比如，文殊菩萨化身为安巴拉匝时，受持菩提心戒一样。那是依仗着存在的佛像等那些的跟前，没有的话，也在面前心中观想三宝，如理如法地皈依。自己没有能力受持的，就依靠他人之力，依止善知识，按照他所教导的那样去做，称为以行为来受持之理。作为受持对象的善知识的特征是：舍弃修法的违缘世间八法，成办顺缘，具有无贪执的知足少欲；作为圆满功德的所依，舍弃一切罪业，具有戒律；具有成办他利的大乘之根本——慈悲心；具有摧毁解脱之根本——无明烦恼的广大智慧，必须具备这四种，如圣者龙树的教言：“善知识们的，特征简要请知晓，知足戒律具慈悲，摧毁烦恼
English
It is said because of "taking refuge." Prostration should be symbolized by its initial occurrence, and offerings should be combined like the practice of "Excellent Conduct." Secondly, there are two aspects: explaining the common essence and explaining the individual differences. First, from the five kinds of diligence mentioned in the Abhidharma-samuccaya, the mind that does not turn back from virtuous dharmas, manifesting joy, the action of completely perfecting and accomplishing all virtuous dharmas, the diligence that does not turn back, is the essence of taking the vow in general. As it is said in the Bodhicaryāvatāra: "With a mind that does not turn back, if that mind is truly taken." Similarly, the mind of the vow not to turn back from taking refuge in the Three Jewels, aroused with joy, acknowledging with the expression of speech itself, should be known as the essence of taking the refuge vow. Secondly, there are two aspects: the difference of newly taking what has not been obtained, and the difference of repeatedly taking what has already been obtained. First, those who have never taken the refuge vow before, in order to generate what has not arisen, when first entering the door of Dharma, because they possess wisdom, they have the ability to take the vow themselves, which is called knowing how to take it. For example, when Manjushri became King Ambarāja, he took the Bodhisattva vow. That is, in the presence of existing supports such as Buddha images, or even without them, visualizing the Three Jewels in the mind in front, taking refuge properly. If one does not know how to take it oneself, one relies on the power of others, relying on a virtuous friend, and doing as he teaches, which is called taking it through action. The characteristics of a virtuous friend as the object of taking refuge are: abandoning the eight worldly concerns that hinder the practice of Dharma, accomplishing favorable conditions, possessing contentment without attachment; as the basis for perfect qualities, abandoning all sinful actions, possessing morality; possessing compassion, the root of the Great Vehicle for accomplishing the benefit of others; possessing great wisdom to destroy ignorance and afflictions, the root of liberation, one must possess these four. As the words of the noble Nāgārjuna: "The characteristics of virtuous friends, please know in brief, contentment, morality, possessing compassion, destroying afflictions."
Chinese
因此，在重新受戒时，即使是上师也应皈依，因为从经部的角度来看，不依赖个人而依赖法的力量等可以实现这一点。皈依上师等被称为共同的四皈依。因为这仅仅是对象，而没有大小乘的发心等。大乘的四皈依是按照经和续部的意旨，出自《心性休息》的释论《大车》。如下：我，名为某某，从现在起直至菩提果，为了利益一切众生，皈依上师！皈依佛！皈依法！皈依僧！如是说，通过这种方式受戒也是非常合理的。已经获得后再次受持的对治是：已经受过皈依戒的人，为了增长功德，应当时常忆念三宝，从而反复皈依。皈依的非共同因的主要方面是，对于自己或者特别是其他众生，产生痛苦和罪恶、不善的恐惧等不悦的因缘，外在的有：人和非人众生，以及无情四大的不悦之形可见，不悦之声可闻，毒等的气味和味道，饥渴冷热等的触觉显现，或者内在的有：不悦之因，强烈的烦恼生起，或者造作恶业不善，或者将要造作，或者四大不调导致的疾病等实际发生，或者已经发生的回忆生起，以及忆念轮回和三恶道的痛苦、罪行的过患，或者见到听到等发生时，要知道这些是产生皈依之因的动力，从而进入如理如法的皈依。特别是当自己和自己一方出现不悦的痛苦疾病等时，所有因厌倦而产生的不悦和不喜都是嗔恨。
English
Therefore, when retaking vows, even the lama should be taken refuge in, because from the perspective of the Sutra path, it is accomplished by the power of relying on the Dharma rather than on individuals. Taking refuge in the lama, etc., is known as the common fourfold refuge. Because this is merely the object, and there is no motivation of the Greater or Lesser Vehicle, etc. The fourfold refuge of the Great Vehicle is as it appears in the commentary on 'Resting the Mind Itself,' 'The Great Chariot,' according to the intention of the Sutras and Tantras. It is as follows: 'I, named so-and-so, from this time until the essence of enlightenment, for the sake of all sentient beings, take refuge in the lama! I take refuge in the Buddha! I take refuge in the Dharma! I take refuge in the Sangha!' It is said that taking vows through this method is also very reasonable. The antidote to taking it again after having already obtained it is: A person who has already taken the refuge vow should constantly keep the Three Jewels in mind in order to increase merit, and thus repeatedly take refuge. The main aspect of the uncommon cause of refuge is that for oneself or especially for other sentient beings, the causes and conditions that generate unpleasant suffering, sin, and the fear of negativity, etc., are: externally, the unpleasant forms of human and non-human beings, and the inanimate four elements, can be seen; unpleasant sounds can be heard; the smell and taste of poison, etc.; the experience of hunger, thirst, heat, and cold, etc., manifest; or internally, unpleasant causes, strong afflictions arise, or evil deeds are committed or are about to be committed, or diseases caused by imbalances in the four elements actually occur, or memories of what has already occurred arise; and also, when remembering the suffering and faults of sinful actions in samsara and the three lower realms, or when seeing or hearing such things, one should know that these are the motivations for generating the cause of refuge, and thus engage in taking refuge properly. In particular, when unpleasant suffering, illness, etc., occur to oneself and one's side, all unpleasantness and displeasure that arise from weariness are anger.
Chinese
无论致力于世间的任何事务，都无法脱离贪欲和愚痴。在这些时候，不要信任轮回因果之法，而要对作为解脱之根本的最殊胜的三宝，一心一意地皈依，并百倍地努力。通过这些方式，可以很好地阐述世俗的皈依。接下来，也要概括性地确定胜义谛的皈依。也就是，通过否定性推理，以一异性来显示人无我；通过非否定性推理，以甚深缘起来显示法无我；以及通过超越取舍的否定与肯定，来显示能知与所知二者无别的智慧。其中，第一点又分为举例说明和意义阐述两部分。第一部分是，例如，当眼睛直接看到车轮、车轴和铆钉等支分时，会产生一种认为“这是一辆车”的念头，执着于一个整体。但如果通过分析来观察，如果整体和支分是同一个，那么车就应该像支分的数量一样多。如果它们是不同的，那么即使没有支分，也应该可以感知到车是存在的。因此，产生认为车是一个整体的念头，实际上在任何情况下都无法找到，虽然不存在，却通过分别念来虚构并执着为存在，这就是例子。第二部分分为四点。否定的基础是：由色等五蕴所包含的法。所否定的是：基于这些法，并依赖于这些法，认为众生或人是“我”的想法，以及认为“我的”的想法，即执着于我和我所的对境，也就是执着于常一我的念头。否定的理证是：如果人我是五蕴本身，那么就像五蕴生灭一样，人我也将是无常的，并且像五蕴是五个一样，人我也将是多个。如果我与五蕴是他体或异体，那么就会产生不以五蕴的体性为我的想法，并且不会产生以五蕴的体性为我的想法。否定的结论是：无论如何，在诸法中，人的
English
No matter what worldly activities one engages in, one cannot escape attachment and ignorance. At such times, instead of trusting in the Dharma of cyclic existence and its causes and effects, one should rely solely on the Three Jewels, which are the supreme root of renunciation, and cultivate unwavering refuge with a hundredfold effort. In this way, the conventional refuge of phenomena is well explained. Next, the ultimate refuge of reality should also be summarized and determined. That is, the selflessness of persons is shown through the exclusion of one, which is established as a negative reason; the selflessness of phenomena is shown through great dependent arising, which is established as a non-negative reason; and the wisdom that is beyond acceptance and rejection, negation and affirmation, and in which the knower and the known are non-dual, is shown. Of these three, the first also has two parts: giving an example and showing the meaning. The first is: for example, when the qualities of the limbs such as wheels, axles and rivets are manifestly grasped by the eye, although the thought arises that grasps the single possessor of limbs as a chariot, if one examines it with analysis, if the possessor of limbs and the limbs are one, then the chariot would exist as many as the number of limbs. If the two are other, then even without limbs, the chariot would have to be perceptible as existing, so the thought that arises that the chariot exists as one is in reality not observed in any way, and although it does not exist, it is imputed by thought and grasped as existing, that is the example. The second has four parts. The basis of negation is: the phenomena included in the five aggregates, such as form. What is to be negated is: based on and relying on those phenomena, the thought that a sentient being or person is "I" and the thought that it is "mine", which is the object of grasping as I and mine, that is, the mind that enters into the permanent and single self. The reasoning of negation is: if the self of the person is the five aggregates themselves, then just as the aggregates arise and cease, the person will be impermanent, and just as there are five aggregates, there will be many selves of the person. If the self is different or other than the five aggregates, then the mind that views the self will enter without the characteristics of the five aggregates, and the mind that views the self will not enter with the characteristics of the five aggregates. The established conclusion of negation is: in any case, in all phenomena, the