Chinese
从。首先是关于小乘皈依的解释。发心是为了自己从轮回的恐惧中解脱，获得寂静涅槃，如律藏中所说，直至生命终结。皈依境如《俱舍论》中所说：何人皈依三，佛陀僧伽行之法，无学与二者，皈依于涅槃。如是，佛陀之身是痛苦真谛的残余，如净饭王的儿子，名为悉达多，乃是凡夫。他于一座之上证悟五道而成佛，故其身乃是昔日悉达多王子以业力所感的凡夫之身，故非皈依境，此乃分别说者的观点。皈依境乃是佛陀心续中的无学道谛，即证悟是佛陀。僧伽之身是痛苦真谛的残余，而有学无学之续中的道谛，即证悟是僧伽。佛陀和僧伽的心续中，断除障碍而断除，即涅槃，或离贪之灭谛法。如是三宝是小乘的皈依境。第二是关于大乘皈依。发心是为了如虚空般无边的众生获得圆满佛陀的果位，从此时起直至菩提果，皈依于具有佛陀四身五智之自性的诸佛。也皈依于具有教证二法的圣法，以及菩萨的圣僧伽众。如前所说。关于时间的差别，《贤善行经》中说：菩提树王前，彼速往诣。往诣后为利有情，于彼安住。证悟成佛，转妙法轮。如是，若为贤劫之佛，则于印度金刚座之菩提树下，如胜者无量光，于珍宝莲花之菩提树上显现等等。总之，三世诸佛皆于菩提树下成佛，如是利益众生。
English
From. First, the explanation of the Lesser Vehicle refuge. The intention is to liberate oneself from the fear of samsara and attain the peace of nirvana, as stated in the Vinaya scriptures, until the end of life. The object of refuge is as stated in the Treasury of Knowledge: Whoever takes refuge in the three, the Buddha, the Sangha, the Dharma that acts, the non-learner and both, takes refuge in nirvana. Thus, the body of the Buddha is the remainder of the truth of suffering, such as the son of King Suddhodana, named Siddhartha, who is an ordinary person. He attained enlightenment on a single seat by traversing the five paths, so his body is the body of an ordinary person previously influenced by Prince Siddhartha, so it is not an object of refuge, which is the view of the Vaibhashikas. The object of refuge is the non-learning path truth in the mindstream of the Buddha, that is, realization is the Buddha. The body of the Sangha is the remainder of the truth of suffering, and the path truth in the mindstream of the learners and non-learners, that is, realization is the Sangha. In the mindstreams of the Buddha and the Sangha, the abandonment by abandoning obscurations, that is, nirvana, or the cessation truth of detachment. Thus, the Three Jewels are the object of refuge of the Lesser Vehicle. Second, the refuge of the Great Vehicle. The intention is for all sentient beings as infinite as space to attain the state of perfect Buddhahood, from this time until the essence of enlightenment, to take refuge in the Buddhas who possess the nature of the four bodies and five wisdoms of the Buddha. Also take refuge in the holy Dharma, which possesses the nature of scripture and realization, and the assembly of the noble Sangha of Bodhisattvas. As mentioned before. Regarding the difference in time, the Excellent Conduct Sutra says: Before the Bodhi tree king, he quickly goes. Having gone, for the benefit of sentient beings, he dwells there. Attaining enlightenment, he turns the excellent wheel of Dharma. Thus, if it is the Buddha of this Fortunate Aeon, then under the Bodhi tree in Bodh Gaya, India, like the Victorious One Amitabha, appearing on the Bodhi tree of precious lotus, and so on. In short, all the Buddhas of the three times attain enlightenment under the Bodhi tree, thus benefiting sentient beings.
Chinese
对于意义而言，外部直到菩提树下的菩提心完全显现，内部直到如来藏的全部状态完全显现。如来藏的状态如实显现，除了佛陀，其他大圣者也无法像佛陀那样看到。怙主弥勒菩萨说：“就像刚出生的孩子，圣者也如太阳的形象。”就像这样。处所的差别，大乘不共的三宝是：佛陀，如其所说：“非由积聚且自然成就，非由他缘所证悟，具知、悲与力，具二利者乃佛陀。”就像这样，不是由因缘积聚而成，功德自然成就，不是由他缘证悟，而是各自由自证智慧现量证悟，这三者是自利圆满的功德。如实和尽所有地照见，知晓一切所知，以无缘大悲心引导，能够断除一切痛苦和烦恼，这三者是他利圆满的功德。像这样，二利究竟的功德，作为功德分类的基础，是八功德具足的四身或三身佛。法，如其所说：“无思无二无分别，清净光明殊胜方，何者何以离贪著，二谛体性即是法。”因此，心识无法思议，业和烦恼以及分别念寂灭究竟这三者，何者远离贪欲是灭谛的功德。清净无垢，智慧的光明显耀，成为一切烦恼的对治究竟这三者，何者远离贪欲是道谛的功德。像这样，具有二谛体性的八功德具足是证悟之法。如果对此仔细观察，灭谛是舍弃的部分或者是不存在，因此不是证悟，那么如何是证悟之法呢？可以认为是道谛所安立的，或者说是道谛证悟的遗迹，或者说...
English
In terms of meaning, externally, it is until the complete manifestation of enlightenment under the Bodhi tree, and internally, until the complete manifestation of the entire state of the Tathagatagarbha. The state of the Tathagatagarbha is manifested as it is, and apart from the Buddha, even great saints cannot see it as the Buddha sees it. As Lord Maitreya said, "Like a newborn child, even the noble ones are like the image of the sun." Just like that. The distinction of the place, the uncommon Three Jewels of the Mahayana are: The Buddha, as it is said, "Not assembled and spontaneously accomplished, not realized by other conditions, possessing knowledge, compassion, and power, the Buddha is the one who possesses two benefits." Just like that, not assembled by causes and conditions, virtues spontaneously accomplished, not realized by other conditions, but individually realized directly by the wisdom of self-awareness, these three are the virtues of self-benefit perfection. Seeing as it is and as many as there are, knowing all knowable things, guiding with impartial great compassion, and being able to eliminate all suffering and afflictions, these three are the virtues of other-benefit perfection. Like this, the virtues of the ultimate two benefits, as the basis for classifying virtues, are the four bodies or three bodies of the Buddha with eight virtues. The Dharma, as it is said, "Without thought, without duality, without discrimination, the pure, clear, and excellent side, whatever is free from attachment by whatever means, the nature of the two truths is the Dharma." Therefore, the mind cannot conceive, karma and afflictions, and the ultimate cessation of discrimination, these three, whatever is free from desire, are the virtues of cessation truth. Pure and stainless, the light of wisdom shines brightly, becoming the ultimate antidote to all afflictions, these three, whatever is free from desire, are the virtues of the path truth. Like this, the eight virtues possessing the nature of the two truths are the Dharma of realization. If one examines this carefully, cessation truth is the part to be abandoned or does not exist, therefore it is not realization, so how is it the Dharma of realization? It can be considered as established by the path truth, or as the trace of the path truth's realization, or...
Chinese
由于以真谛远离执着的界，被命名为空性或与智慧无二之界为“止”，因此被归纳为证悟之法，这是非常重要的关键。如是，具有二谛之体性的证悟之法的同类因，即大乘的经藏之法，以及僧伽是大乘圣者不退转者。如慈氏菩萨所说：“如其所有尽所有，以智慧观视清净故，具慧不退转之众，具无上功德。”因此，如实证悟实相如来藏，如其所有了知之智慧，以及由此周遍观视一切有情，尽其所有了知之智慧，以及无二无别内自证之智慧，此三者为智慧之功德。而此智慧本身，即是烦恼障、所知障、等持障三障，或者说，从烦恼中解脱，从执着障中解脱，以及从所知障中解脱，从障碍障中解脱，以及远离自以为是的执着，从下劣障中解脱，此三者是解脱之功德，三者与三者合为六者，或者以分类的基础进行分类，则为八者。第二，皈依之方式是，如“导师无上佛，救护无上法，引导无上僧”所说，对于初学者来说，真正的皈依处是法，因为我说：“我已为你指示解脱之方法，解脱依赖于你自己，努力吧！”以及“佛陀不能用水洗净罪业，不能用手消除众生的痛苦，不能将自己的证悟转移给他人，但通过详细地阐述法性，众生得以解脱。”因此，如果自己修持正法，就能从轮回和恶趣的痛苦中解脱，甚至仅仅守护一日一夜的近住戒律，那个人当天就能从自身的罪过中解脱，并在来世转生到天界。如此说来，对于初学者来说，真正的皈依处是正法，除了正法之外，其他两个皈依处也无法真正地救护，因此说“救护无上正法”。因此，宁玛派的密法说，皈依处是乐、明、无分别三者，以及脉、气、明点三者。
English
Since the realm that is free from attachment by truth is named cessation as emptiness or the realm that is non-dual with wisdom, it is categorized as the Dharma of realization, and this is a very important point. Thus, the similar cause of the Dharma of realization, which is characterized by the two truths, is the Dharma teachings of the great vehicle's pitaka, and the Sangha is the great vehicle's noble ones who do not regress. As Maitreya said: "As it is, as much as it is, because of the pure vision of wisdom, the assembly of the wise who do not regress, are endowed with unsurpassed qualities." Therefore, the wisdom of knowing the reality, the Sugata-garbha, manifestly realized as it is, and the wisdom of knowing as much as it is, seeing that it pervades all sentient beings, and the wisdom of the non-dual, self-aware wisdom within, these three are the qualities of wisdom. And that wisdom itself is the three obscurations of affliction, knowledge, and absorption, or the liberation from afflictions, the liberation from the obscuration of attachment, and the liberation from the obscuration of knowledge, the liberation from the obscuration of obstruction, and the freedom from clinging to self-desire, the liberation from the inferior obscuration, these three are the qualities of liberation, three and three are six, or by making the basis of division a division, there are eight. Second, the way to take refuge is, as it is said, "The teacher is the unsurpassed Buddha, the protector is the unsurpassed Dharma, the guide is the unsurpassed Sangha." For beginners, the actual refuge is the Dharma, because I said: "I have shown you the method of liberation, liberation depends on yourself, strive!" And, "The Buddha does not wash away sins with water, nor does he remove the suffering of beings with his hand, nor does he transfer his own realization to others, but by explaining the nature of Dharma in detail, beings are liberated." Therefore, if one practices the holy Dharma oneself, one will be liberated from the suffering of samsara and the lower realms, and even if one keeps the vows of the upavasa for one day and one night, that person will be liberated from his own faults on that day and will be reborn in the heavenly realm in the next life. Thus, for beginners, the actual refuge is the holy Dharma, and without it, the other two refuges cannot actually protect, so it is said, "The protector is the unsurpassed holy Dharma." Therefore, the secret mantra of the Nyingma school says that the refuge is the three of bliss, clarity, and non-conceptuality, and the three of channels, winds, and bindus.
Chinese
所说的母、自性本体、大悲三者等，是心想清净自身之脉、明点、气三者而立誓。如是修持，则脉清净，化身等，自宗所说的果位将会成就。否则，若不了解皈依与祈请的差别，由于脉、明点、气三者存在于自身，因此向其祈请加持自己等，是没有希望之处的。总之，皈依与祈请的差别在于，对于初学者而言，皈依处是真正的法，而且此法也必须在自相续中修持，这是重要的关键，因此了解非常重要。如是，皈依的本体是对自己的心立誓，并且在三宝中，殊胜的法是初学者的真实皈依处。而且，除了自己立誓修持的关键之外，对宁玛派的皈依境，上述所说的那些进行驳斥，只是因为自己不了解皈依与祈请的差别而已。如是说时，有些宁玛派人士甚至不知道如何回答矛盾的辩论，反而生气，并且对自己的法产生怀疑而舍弃等，这是因为不了解上述所说的关键所导致的。那么，如果法是真实的皈依处，为何说佛和僧是皈依境呢？如果佛没有出现，我们因为愚昧，所以不会知道所谓的法，因此佛陀亲自向众生正确地开示了自己从何处解脱的道路，因此佛也是皈依处。僧众是由于我们这些浊世的众生没有机会见到导师的容颜，因此他们正确地引导我们走向解脱之道，因此是皈依处。对于如此的三宝，必须以导师和道友的方式皈依，如何皈依呢？因为我的导师是佛，因此立誓除了按照他所说的那样修持之外，不听外道导师们，以及我们父母亲戚等的法之言语。因为我的道路是法，因此立誓除了按照胜者的教言修持殊胜的法之外，不做世俗的恶业，如经商、务农、降伏敌人、守护亲友等。善