Chinese
也是一切的基础。如《皈依七十颂》所说：“一切律仪皆有，未皈依者则无。”意思是说，从下部的近住八戒到上部的密咒律仪之间，一切都未被允许向未皈依的人展示，因为对于具有皈依律仪的人来说，一切律仪都具备了。也是一切功德的来源。没有皈依律仪的人，无论修持声闻乘、菩萨乘、密咒乘三者中的任何一条道路，都没有益处。如直贡觉巴仁波切所说：“皈依的法脉断了，就没有益处。”例如，就像没有地基就没有墙壁和绘画一样。具有皈依律仪的人，无论修持声闻乘、菩萨乘、密咒乘三者中的任何一条道路，都能产生那条道路及其果位的功德，例如，就像地基稳固的墙壁和绘画一样。是区分内外之别，也是进入佛教徒行列的标志。虽然区分内外之别在于是否承认人我，但如果像自宗的胜论派一样，“存在着承担重负的人，恒常与否不可说”，这样承认不可言说的我，就会变成非佛教徒。一般来说，外道并非一无所知。如印度阿底峡尊者的弟子班智达地的精华所说，虽然三次进入内外道，却像不了解内外之别一样。班智达吉祥阿底峡尊者也说：“在圣地印度有六扇学者之门等，但我的上师希那瓦已经去世，我来到了藏地，因此印度没有人知道内外之别。”您自己也在上阿里地区只讲皈依，因此被称为皈依班智达。当时藏地的学者们说：“您应该讲其他的法，如果不讲，您的名字也会被称为皈依班智达。”阿底峡尊者听后非常高兴，说：“仅仅我的名字也能对佛教做出贡献。”直贡觉巴也说：“总之，一切殊胜的法都汇集于皈依这一件事，而且是甚深要点。”
English
It is also the basis of everything. As the "Seventy Verses on Refuge" states: "All vows exist, but those who have not taken refuge do not have them." This means that from the lower eight-fold upavāsa vows to the higher tantric vows, none are permitted to be shown to those who have not taken refuge, because for those who possess the refuge vow, all vows are complete. It is also the source of all qualities. If a person without the refuge vow practices any of the three paths of the Śrāvakayāna, Bodhisattvayāna, or Mantrayāna, it is of no benefit. As Drikung Kyobpa Rinpoche said: "If the lineage of refuge is lost, there is no benefit." For example, it is like not having walls or paintings without a foundation. If a person with the refuge vow practices any of the three paths of the Śrāvakayāna, Bodhisattvayāna, or Mantrayāna, the qualities of that path and its fruit will arise, just like walls and paintings with a solid foundation. It is what distinguishes between insiders and outsiders, and what allows one to enter the ranks of Buddhists. Although the distinction between insiders and outsiders lies in whether or not one accepts the self of a person, if, like the Vaibhāṣika of our own school, one says, "There exists a person who bears burdens, whether permanent or impermanent is not said," thus accepting an inexpressible self, one becomes a non-Buddhist. In general, the term "tīrthika" (non-Buddhist) does not mean someone who knows nothing at all. As the Indian Atiśa's disciple, the Paṇḍita Essence of Earth, said, although he entered both inner and outer paths three times, he spoke as if he did not know the difference between inner and outer. The Paṇḍita glorious Atiśa also said: "In the sacred land of India, there are six gates of scholars, etc., but my guru Śīntaba has passed away, and I have come to Tibet, so no one in India knows the difference between inner and outer." You yourself only spoke of refuge in the upper Ngari region, and so you were called the Refuge Paṇḍita. Then the Tibetan scholars said: "You should speak of other dharmas, for if you do not, your name will also be called the Refuge Paṇḍita." Atiśa himself was very pleased and said: "Even just my name is doing work for the Buddha's teachings." Drikung Kyobpa also said: "In short, all the excellent dharmas are gathered in the single act of taking refuge, and it is also a profound essence."
Chinese
为了讲解如是的皈依，有总义和正文两部分。第一部分有四个方面：原因、本体、分类、各自的意义解释。第一，原因：是从最初的意愿、信心和不退转的信仰而来。第二，本体：是承诺和发誓为了从恐惧中解脱而皈依。这需要与祈祷区分开来。祈祷是指当自己发生过失等任何事情时，向该处请求事物，并祈求或请求从中保护自己。例如，一个罪犯向官员行贿，祈求自己不受惩罚。而皈依，如《现观庄严论》所说：“承诺也是”，就像自己从现在开始，无论发生快乐或痛苦、好或坏、高或低，都认为除了您之外没有其他依靠，从而承诺和发誓皈依三宝。总之，重要的是要知道皈依的本体是承诺和发誓。第三，
English
In order to explain such refuge, there are two parts: general meaning and main text. The first part has four aspects: cause, essence, classification, and explanation of their respective meanings. First, the cause: it comes from the initial intention, faith, and irreversible belief. Second, the essence: it is the promise and vow to take refuge in order to be liberated from fear. This needs to be distinguished from prayer. Prayer refers to requesting things from that place when one's own faults or anything else occurs, and praying or requesting to be protected from it. For example, a criminal bribes an official, praying that he will not be punished. Refuge, as the Ornament of Clear Realization says, "The promise is also," like thinking that from now on, no matter what happens, happiness or suffering, good or bad, high or low, there is no other reliance than you, thus promising and vowing to take refuge in the Three Jewels. In short, it is important to know that the essence of refuge is promise and vow. Third, classification: Although there are classifications from the perspective of the object of refuge, here the main classification is from the perspective of motivation. This is further divided into worldly refuge and transcendental refuge. Transcendental refuge is further divided into Hinayana refuge and Mahayana refuge. Mahayana refuge is further divided into temporary causal refuge and ultimate resultant refuge. Fourth, explaining the respective meanings. The Noble Banner Sutra says: "Driven by fear, many people go to mountains, forests, parks, trees, and stupas for refuge. These are not true refuges, and relying on them will not free one from all suffering." Like this, temporarily, out of fear of minor factors such as diseases and evil spirits, one takes refuge in the gods of mountains and forests, as well as Ishvara, Brahma, Vishnu, and the eight classes of gods and demons. Not to mention saving from all suffering, even saving from temporary fear is uncertain, so it is not the main or supreme. In this regard, although the object of refuge is the Three Jewels, if the motivation is worldly, it is worldly refuge. For transcendental refuge,
Chinese
下士道的皈依是，双足中的至尊是佛，如双足人中的至尊释迦牟尼佛一般的至尊化身，其心是法身，其身是色身，二者皆是佛。寂灭是远离贪欲者的至尊，即圣法，所断是断除烦恼及其种子之断，或涅槃，或灭谛之法。僧众中的供养是僧伽，即在补特伽罗的相续中，前所未有新产生的证悟，是天人等众生无法区分道谛和补特伽罗二者的，故聚集者中的至尊是僧伽，即僧伽是聚集之意。其他的聚集，如生之终结是死，聚集之终结是分离等，故不是至尊。其中，有学是预流果、一来果、不来果三种，无学是阿罗汉果，共四种。如是三宝，以自身畏惧轮回之怖畏，视五蕴如持剑之刽子手，视界如毒蛇等，欲从彼解脱之意乐，于暂时乃至尽寿，于究竟乃至未得自道之果间，皈依之。大乘的皈依是，对如母虚空般的有情生起强烈难忍之大悲心，不将悲心置于一旁，而须救度彼等脱离痛苦，然若自身未得解脱，则无法救度他人，故为救度自他一切众生脱离有寂之怖畏，于未得菩提心藏之前，皈依大乘之三宝。其中亦有暂时之因皈依和究竟之果皈依二者。初者是，为救度自他一切有情脱离有寂之怖畏，而皈依已于他相续中生起之三宝。何谓如是皈依？若依共同之说，吾等之导师先发菩提心，于无数劫中积聚资粮，最终于净饭王之子处降生，于菩提树下现证菩提，如是胜者释迦牟尼佛般，与自相续相异之佛身。
English
The refuge of the inferior person is: the supreme among the two-legged is the Buddha, like the supreme emanation body of the victorious Shakyamuni Buddha, the supreme among the two-legged beings, whose mind is the Dharmakaya and whose body is the Rupakaya, both are Buddhas. Peace is the supreme of those who are free from desire, which is the holy Dharma, what is to be abandoned is the abandonment of afflictions and their seeds, or Nirvana, or the Dharma of cessation. The offering among the assemblies is the Sangha, which is the realization newly assembled in the continuum of the individual, which gods and other beings cannot distinguish between the truth of the path and the individual, therefore the supreme among the assembled is the Sangha, that is, Sangha means assembly. Other assemblies, such as the end of birth is death, the end of assembly is separation, etc., are not supreme. Among them, the learners are the three: Stream-enterer, Once-returner, and Non-returner, and the non-learner is the Arhat, making four. Such Three Jewels, with the motivation of fearing the dangers of samsara, seeing the aggregates as executioners holding swords, and the elements as venomous snakes, etc., with the intention of wanting to be liberated from them, take refuge temporarily until the end of life, and ultimately until the fruit of one's own path is not attained. The refuge of the Great Vehicle is: generating unbearable compassion for sentient beings equal to the sky, not leaving compassion aside, but needing to liberate them from suffering, but if one is not liberated oneself, one cannot liberate others, therefore, in order to liberate all beings, self and others, from the fear of samsara and nirvana, one takes refuge in the Three Jewels of the Great Vehicle until the essence of enlightenment is attained. Among them, there are also two: the temporary cause refuge and the ultimate result refuge. The first is: in order to liberate all sentient beings, self and others, from the fear of samsara and nirvana, one takes refuge in the Three Jewels that have already arisen in the continuum of others. How is it like that? If explained according to the common view, our teacher first generated the mind of enlightenment, accumulated merit for three countless eons, and finally was born as the son of King Shuddhodana, and manifested enlightenment under the Bodhi tree, like the victorious Shakyamuni Buddha, the Buddha body different from one's own continuum.
Chinese
或者说，是具足三身的佛陀宝，以及安住在佛陀和菩萨心续中的教法和证法，即正法宝，以及不退转的菩萨，如至尊文殊菩萨和慈氏菩萨等，这些与自身相异的僧众，即僧伽宝，皈依这三者。第二是果皈依。如慈氏怙主所说：“此乃欲求彼果而作承诺，彼果亦应知由慈悲生。”因此，为了遣除自他轮涅的衰损，发誓在自续中修证究竟的三宝。最终，当自续中成就了这三宝，就能从轮涅的怖畏中解脱，因此究竟的皈依处也是它。如《大乘经庄严论》所说：“为求胜义谛，唯一皈依佛，因佛具法身，僧伽亦究竟。”如是宣说。总的来说，要知道《宝性论》的意义也无非是皈依。经由体性、菩提、功德、事业四者也宣说了果皈依。因此，以因的皈依无法从一切轮涅的怖畏中解脱，所以不是究竟的皈依。如果这样，果皈依和愿心二者变成一体，那有什么差别呢？阿阇黎世亲有四个胜过自己的儿子，其中在经论方面胜过自己的阿阇黎安慧在《经庄严论释》中说：“发心即是皈依。”认为二者是一体。印度阿底峡尊者认为有无立誓之铁钩的差别。全知龙钦巴尊者说：“是自利和他利的差别。”考察此意，是认为本体相同，但侧重点不同，从“为一切有情之利益”的侧重点来说是发心，从“我的圆满正等觉”的侧重点来说是皈依。这样做了区分。第二，关于正文意义，一般来说，大小乘的皈依有很多差别，但此处以具足三种差别的方式来讲解，分为各自的差别和共同趋入的方式两种。首先是各自的差别，分为两种。
English
Or, it is the Buddha Jewel, possessing the three kayas, and the Dharma Jewel, which is the teaching and realization residing in the mindstreams of Buddhas and Bodhisattvas, and the Sangha Jewel, which is the irreversible Bodhisattvas, such as the venerable Manjushri and Maitreya, and the Sangha that is different from oneself. One takes refuge in these three. The second is the resultant refuge. As Lord Maitreya said, "This is the acceptance of wanting that result, and that should be known to arise from compassion." Thus, in order to dispel the decline of samsara and nirvana for oneself and others, one vows to accomplish the ultimate Three Jewels in one's own mindstream. Ultimately, when the Three Jewels are accomplished in one's own mindstream, one is liberated from the fears of samsara and nirvana, so the ultimate refuge is also that. As it is said in the Great Vehicle Treatise, the Uttaratantra, "To go for the sake of the ultimate meaning, the only refuge is the Buddha, because the Thubpa (Buddha) has the Dharmakaya, and the Sangha is also the ultimate of that." Thus it is said. In general, it should be known that the meaning of the Uttaratantra is none other than taking refuge. The resultant refuge is also taught through the four: essence, bodhi, qualities, and activities. Therefore, taking refuge as a cause cannot liberate one from all the fears of samsara and nirvana, so it is not the ultimate refuge. If that is the case, what is the difference between the resultant refuge and the aspiration bodhicitta, since they become one? Acharya Vasubandhu had four sons who were superior to himself. Among them, Acharya Sthiramati, who was more knowledgeable than himself in Abhidharma, said in the Great Commentary on the Ornament of the Sutras, "What is called bodhicitta is also called taking refuge." He considered them to be one. The Indian Jowo (Atisha) considered whether or not there were two iron hooks of commitment. The omniscient Longchenpa said, "It is the difference between self-interest and the interest of others." Examining this intention, it is considered that the essence is the same, but the focus is different. From the focus of "for the benefit of all sentient beings," it is bodhicitta, and from the focus of "my perfect complete enlightenment," it is taking refuge. Thus, the distinction is made. Secondly, regarding the meaning of the text, in general, there are many differences between the refuge of the Great and Small Vehicles, but here it is explained in terms of possessing three differences, divided into two: the individual differences and the common way of entering. First, the individual differences are divided into two.