Chinese
并且，在自相续中，对于所要证得的无上菩提，以信奉果皈依的方式进行概括，通过实际的良好展示，确立了这是希求的信奉。在《皈依七十颂》中说，对佛陀三身，法之灭谛，僧众中小乘的八辈，大乘菩萨和出家众，以信奉之心而皈依。信奉的体性是，视对境为具有功德，生起定解。作用是谁也无法夺走的。皈依的词义是，萨惹纳意为救护或依靠，皈依的意义是，仅仅依靠任何对境，就能从一切痛苦中永远解脱。在《俱舍论释》中这样说过。ཎ་加上第二格宾格的意义，ཨཾ་给予，变为ཎ་ཎི་，表示依靠对境并进行皈依的行为。定义方面，总的定义包括小士夫的皈依等一切，而个别的定义则只包括大乘皈依。这两个定义已在《月鬘》中完美阐述。此外，《俱舍论释》中说：“皈依的自性是什么呢？是语言的表诠的自性。”因此，能够被耳朵直接听到的表诠，从口中说出的皈依之语的体性，也主要成为皈依的定义。分类方面，有假立的世俗皈依和自性获得的胜义皈依两种。在世俗皈依中，有希求自己所要获得的无上菩提的果皈依，以及承认已在他人相续中存在的三宝为导师，作为获得自己果的因的因皈依，这两种分类。解释第六支，所谓的支分，不是指与具有支分的事物是不同的，而是指在特殊的集合中成立的皈依，以及对于该集合不可或缺的法，作为它的支分，例如车和它的支分一样。这是聚合的支分的支分。皈依在初中末都需要一切支分。
English
And, in one's own continuum, with respect to the unsurpassed Bodhi to be attained, it is established that it is the faith of aspiration by actually and well demonstrating that it is summarized by the refuge of result. In the "Seventy Verses on Refuge," it is said that one takes refuge with faith in the three bodies of the Buddha, the cessation truth of the Dharma, the eight classes of the Sangha of the Lesser Vehicle, the Bodhisattvas of the Great Vehicle, and the ordained. The nature of faith is to see the object as possessing qualities and to generate certainty. Its function is that it cannot be taken away by anyone else. The etymology of refuge is that saraṇa means protection or reliance, and the meaning of refuge is that merely by relying on any object, one can definitely be liberated from all suffering forever. This is what is said in the commentary on the Treasury of Knowledge. By adding the meaning of the second case, the accusative, to ṇa, and giving aṁ, it becomes ṇāṇi, which indicates the act of relying on the object and going for refuge. In terms of definition, the general definition includes all refuges such as the refuge of a small person, while the specific definition includes only the Great Vehicle refuge. These two definitions have already been perfectly explained in the "Garland of the Moon." Furthermore, in the commentary on the Treasury of Knowledge, it says, "What is the nature of refuges? They are the very nature of verbal expression." Therefore, the expression that can be directly heard by the ear, the nature of the words of refuge spoken from the mouth, also mainly becomes the definition of refuge. In terms of classification, there are two types: the conventionally imputed relative refuge and the ultimately obtained absolute refuge. Within the relative refuge, there is the refuge of result, which aspires to the unsurpassed Bodhi to be attained by oneself, and the refuge of cause, which acknowledges the Three Jewels already present in the continuum of others as guides, acting as the cause for attaining one's own result. These are the two classifications. Explaining the sixth branch, the so-called branch does not refer to something that is different from the thing that possesses branches, but rather the refuge that is established in a special collection, and the Dharma that is indispensable to that collection is considered its branch, just like a chariot and its branches. This is the branch of the branch of the aggregate. Refuge needs all the branches in the beginning, middle, and end.
Chinese
所有这六者都汇集于此，因此将从因等六个方面进行阐述。这是导师为了使自己的著作圆满完成而立下的誓言。第四，连接不违背次第的关联。一般来说，有四种次第：如四圣谛的次第，是现观的次第；如二谛，是因果次第；如四禅，是生起次第；如四正断，是分别思择的次第，《俱舍论》中如是说。而此处支分的次第是安立于分别思择的次第中，因为是皈依之因，所以在最初思择因的延续中，在思择皈依境之后。在思择行者的时机之后，紧接着思择此人所要获得的利益。在利益无碍成就之后，在思择成办利益的学处之后。圆满地完成了思择具有学处的受持。第五，以理性和前后不矛盾的方式确定，包括辩驳和回答。一般来说，为了消除重复的疑虑、不完整的疑虑和矛盾的疑虑，所以展示了辩驳和回答，略举一些例子。如果有人辩驳说，在因的章节中，忆念功德和果的利益会变成重复，因为两者在总体上都是功德，是相同的。回答是，即使相同，也没有重复的过失，因为因的章节是忆念已经存在于他人相续中的功德，而利益的章节是展示自己相续中要获得的功德。又有人辩驳说，境会变成重复，因为在因的章节中，忆念功德就能理解境，却仍然将境作为一个支分。回答是，即使安立了，也不会重复，因为因的章节只是主要以功德为重点来缘境，而境的章节则必须通过体相和分类等来确定境的实物。又有人辩驳说，忆念功德会变成重复，因为在因和学处两个章节中都会出现忆念功德。回答是没有重复的过失，因为因的章节是为了使尚未皈依者成为皈依之因，而共同学处的章节是为了使已经皈依者为了稳固而必须忆念功德。以上是最初的善妙
English
All these six are gathered here, therefore it will be explained from six aspects such as cause. This is the vow made by the teacher to complete his own work. Fourth, connecting the connection that does not contradict the order. In general, there are four orders: such as the order of the four noble truths, which is the order of realization; such as the two truths, which is the order of cause and effect; such as the four dhyanas, which is the order of arising; such as the four right abandonments, which is the order of analytical discernment, as stated in the Abhidharmakosha. And the order of the limbs here is established in the order of analytical discernment, because it is the cause of taking refuge, so in the continuation of initially discerning the cause, after discerning the object of refuge. After discerning the occasion of the person who goes, immediately after discerning the benefit to be obtained by that person. After the benefit is achieved without hindrance, after discerning the precepts that accomplish the benefit. The discernment of taking up the precepts is well accomplished. Fifth, determining in a way that is not contradictory to reason and before and after, including refutation and answer. In general, in order to eliminate the doubt of repetition, the doubt of incompleteness, and the doubt of contradiction, the refutation and answer are shown, giving a few examples. If someone argues that in the chapter of cause, remembering the qualities and the benefit of the result will become repetition, because both are qualities in general, and are the same. The answer is that even if they are the same, there is no fault of repetition, because the chapter of cause is remembering the qualities that already exist in the continuum of others, and the chapter of benefit is showing the qualities to be obtained in one's own continuum. Again, someone argues that the object will become repetition, because in the chapter of cause, remembering the qualities can understand the object, but still the object is placed as a limb. The answer is that even if it is established, it will not be repeated, because the chapter of cause only focuses on the object mainly with qualities, and the chapter of object must determine the object's entity through characteristics and classifications, etc. Again, someone argues that remembering the qualities will become repetition, because remembering the qualities will appear in both the chapters of cause and precepts. The answer is that there is no fault of repetition, because the chapter of cause is to make those who have not yet taken refuge become the cause of taking refuge, and the chapter of common precepts is to show that those who have already taken refuge must remember the qualities in order to stabilize. The above is the initial goodness
Chinese
的意义解释完毕。第二，中间的善，解释论著的意义。其中有，根本的归纳总结的教导，和详细解释归纳总结的意义两部分。第一部分是：以什么样的因需要皈依的方式的教导，和皈依的对境的教导，和在什么时间皈依的时间的教导，和皈依之后所产生的果实利益的教导，和为了使利益能够很好的成就并且皈依在相续中稳固的安住而应该学习的教导，和为了使相续具备学习的归纳总结而应该做的接受皈依的仪轨的教导，这六个叫做六支。像这样首先安排的这些，是论著根本以偈颂方式的意义的集合的归纳总结，互不混淆的各自进行归纳总结的很好的教导。那么论著本身如何作为根本安立呢？根本这个词有两种含义：稳固且不变，和处于下方的低处，在《宝性论》中有这样的解释。这里必须确定抓住稳固的含义。论著的词句谁也不能改变，以及如何广大的解释全部都能够简略的归纳，因此这个稳固且不变的恒常安住。第二，详细解释归纳总结的意义有六支，其中第一支，以什么因需要皈依的方式的教导。一般来说，因和缘要知道意义相同。因如果分类有六种：不是自己本体的因，能够利益并且为了不造成障碍而做一切的作者因，和自己一起互相作为因果而产生的俱生因，前后相同的本体所产生的等起因，心和心所依处相同，作为主要因素的具备五种相同的相似因，烦恼后续的近取遍行因，不善和善的有漏全部都是异熟因。这些分为两种：等起遍行异熟三种是近取因，俱生作者相似三种是俱作因。缘有四种：五因是因缘，作者因是增上缘，意识的对境是对境缘。
English
The explanation of the meaning of is completed. Second, the intermediate virtue, explaining the meaning of the treatise. Among them, there are two parts: the teaching of the fundamental summary, and the detailed explanation of the meaning of the summary. The first part is: the teaching of how one needs to take refuge with what kind of cause, the teaching of the object of refuge, the teaching of the time of taking refuge at what time, the teaching of the fruit benefits arising from taking refuge, the teaching of what should be learned in order to make the benefits well accomplished and the refuge firmly abide in the continuum, and the teaching of the ritual of taking refuge to make the continuum possess the summary of learning. These six are called six branches. Like this, those initially arranged are the collection of the meanings of the root verses of the treatise, which are well taught as summaries that summarize each other separately without confusion. Then, how is the treatise itself established as the root? The word root has two meanings: stable and unchanging, and being in a low place below. There is such an explanation in the Ratnagotravibhāga. Here, the meaning of stability must be firmly grasped. No one can change the words of the treatise, and all the extensive explanations can be briefly summarized, so this is stable, unchanging, and constantly abides. Second, there are six branches to the detailed explanation of the meaning of the summary, among which the first branch is the teaching of how one needs to take refuge with what cause. In general, one should know that cause and condition have the same meaning. If cause is classified, there are six types: the agent cause that is not one's own essence, that can benefit and does everything to avoid obstacles, the co-emergent cause that arises together with oneself as cause and effect, the equipotential cause that arises from the same essence before and after, the concurrent cause that has five similarities, where mind and mental factors have the same basis and are the main factor, the pervasive cause that is the proximate cause of subsequent afflictions, and all impure non-virtue and virtue are the ripening cause. These are divided into two types: the equipotential, pervasive, and ripening three are the proximate cause, and the co-emergent, agent, and similar three are the co-acting cause. There are four conditions: the five causes are the causal condition, the agent cause is the dominant condition, and the object of consciousness is the objective condition.
Chinese
缘。识灭之后的同类，是无间缘。此亦安住于二，如前，从因之中，三者和无间缘是近取，其他一切是俱作缘。彼等亦是与自果相近且相似的能取，是近取的因。近取和合集聚，对于生果有助益，一切是俱作的因。略说即可，当入于意义之境，其亦是于境中行走的近取，亦有二者。传递的近取是，一切有情相续中，具有烦恼垢染的同时，本体是本净的如来藏，名为三宝种姓，以可证悟的方式安住，从自相续中亦生出果的三宝。令种姓或界苏醒的缘是，于他相续中已现前的三宝，其亦是种姓现前证悟，突发暂时清净的佛陀菩提，具有功德之法圆满支分，令他者证悟种姓的任运成就无分别，具有胜者事业的佛宝，以及从彼生出的法和僧伽宝，然彼之安立于下文宣说。真实的近取是，未入道之凡夫有情，对于普遍的信乐，作为具有种姓之相，自然生起者是也。皈依的俱作因亦安住于二者，不共的俱作因是，忆念怖畏而皈依，是故，三士夫之皈依，必须生起各自所忆念的三种怖畏。即此处所说忆念有为轮回之怖畏，忆念无为涅槃之怖畏，以及依于怖畏而生起大悲，共有三种。初者有三，以因烦恼之无明为所依的怖畏忆念是，必须以十二缘起而了知。彼于此处以五相而决定，缘起的体性安住于因果二者。缘起的词义是，巴ra底（藏文：པྲ་ཏི་ཏ་，梵文天城体：प्रत्यय，梵文罗马拟音：pratyaya，汉语字面意思：缘）是依仗之义