English
The mentioned three, such as mother, essence of self-nature, and compassion, are vows made with the intention to purify the three channels, bindus, and winds of one's own body. By practicing in this way, the channels will be purified, and the results described in one's own tradition, such as the Nirmanakaya, will be achieved. Otherwise, if one does not understand the difference between refuge and supplication, and because the three channels, bindus, and winds reside in one's own body, one prays to them to protect oneself, etc., there is no basis for hope. In short, the difference between supplication and refuge is that, for beginners, the object of refuge is the actual Dharma, and this Dharma must be cultivated in one's own mindstream. This is a crucial point, so it is important to understand. Thus, the essence of taking refuge is to make a vow in one's own mind, and among the Three Jewels, the sacred Dharma is the actual refuge for beginners. Moreover, criticizing the refuge objects of the Nyingma school mentioned above, apart from the key point of vowing to practice oneself, is simply because one does not understand the difference between refuge and supplication. When this is said, some Nyingmapas do not even know how to respond to contradictory arguments, but instead become angry, and doubt their own Dharma and abandon it, etc., which is due to not understanding the key point mentioned above. Then, if the Dharma is the actual refuge, why are the Buddha and Sangha said to be refuge objects? If the Buddha had not appeared, we would not know what is called Dharma because of our ignorance. Therefore, the Buddha himself correctly showed beings the path from which he was liberated, so the Buddha is also a refuge. The Sangha is because we, the sentient beings of this degenerate age, do not have the opportunity to see the face of the teacher, so they correctly lead us to the path of liberation, so they are a refuge. One must take refuge in such Three Jewels in the manner of a teacher and companion on the path. How does one take refuge? Because my teacher is the Buddha, I vow not to listen to the words of externalist teachers, or the Dharma of our parents, relatives, etc., but only to practice as he said. Because my path is the Dharma, I vow not to engage in worldly misdeeds such as trading, farming, subduing enemies, protecting relatives, etc., but only to practice the sacred Dharma according to the Victorious Ones' teachings. Virtue
Chinese
以意愿作为友伴的方式皈依，我的朋友是圣僧众，例如去拉萨，就像管家那样行事，那样去才是朋友，否则不去那里，或者去了也不像那样，所有这些都不是朋友。无论是出家还是在家，都不要与沉迷于世俗恶行八法的人在言语、思想和行为等方面保持一致。不仅如此，声闻和独觉也不是我的朋友。我将如实地学习圣者菩萨的行持，他们是我的朋友。我发誓不与所有使我偏离佛法道路的人为伍。因此，以导师作为道友的方式皈依是至关重要的。仅仅知道如何皈依是不够的，自己必须从上师那里如法地接受皈依戒。接受之后，还必须守护所学，为此有共同和不共的学处两种。首先，分为遮止、奉行和随顺三种学处。首先是，皈依佛后，不再以轮回中的世间神祇作为究竟的皈依处，不进行礼拜和供养。皈依法后，甚至在梦中也不要伤害众生，尽力守护。皈依僧后，不与外道徒以及不信仰自己的上师和佛法、进行诽谤的人为伍。第二是，如《白莲经》所说：“化现无数身形，为使众生行善而行事。”因此，即使是佛像和心间舍利的一小部分，也要视为佛宝，摒弃不敬，以恭敬供养，顶戴于头，置于洁净之处。皈依法后，即使是一个字的佛经，也要视为法宝，摒弃不敬，不要将经书放在地上，不要用口水沾湿手指来翻阅经文，要避免牙垢等不洁之物，务必恭敬对待。如《耳饰》中所说：在五浊末世
English
Taking refuge with aspiration as a companion, my companions are the noble Sangha. For example, when going to Lhasa, one acts as the steward does; going in that way is being a companion. Otherwise, not going there, or going but not in that way, all of that is not being a companion. Whether ordained or lay, one should not be in accord in speech, thought, and action with those who are distracted by the eight worldly concerns, which are evil deeds. Moreover, Shravakas and Pratyekabuddhas are not my companions. I will train as it is, following the conduct of the noble Bodhisattva sons of the Buddhas; they are my companions. I vow not to associate with all those who turn me away from the path of Dharma. Therefore, taking refuge with the Teacher as a path companion is of utmost importance. It is not enough just to know how to take refuge; one must properly receive the vows of refuge from a master. Having received them, one must also protect the precepts, for which there are two types: uncommon and common. The first has three types of precepts: those to be abandoned, those to be practiced, and those that are concordant. The first is: having gone for refuge to the Buddha, one does not take worldly gods who revolve in samsara as a final refuge, and one does not offer prostrations and offerings to them. Having gone for refuge to the Dharma, one does not harm sentient beings even in dreams, and one protects them by striving as much as possible. Having gone for refuge to the Sangha, one does not associate with non-Buddhists or those who do not have faith in their own guru and Dharma and who slander them. The second is: as it is said in the White Lotus Sutra, "Emanating in many forms, he acts to connect beings with virtue." Therefore, even a small fragment of a Buddha image or a heart relic should be regarded as the Jewel Buddha, abandoning disrespect, offering with respect, placing it on one's head, and placing it in a clean place. Having gone for refuge to the Dharma, even a single letter of the Dharma should be regarded as the Jewel Dharma, abandoning disrespect, and one should not place scriptures on the bare ground, nor moisten one's finger with saliva when turning the pages of scriptures, and one should avoid unclean things such as tooth grime, and one must treat them with respect. As it says in the Ear Ornament: In the final five hundred
Chinese
如果已经变成那样，我便存在于文字的形象中。请相信我就是，并敬重那个生命，那个生命。此外，《犍椎经》中说：大母以犍椎的形象安住。如此宣说了。对于僧众，乃至出家的标志——系黄色腰带，甚至仅仅是红黄色的布片，也要视为僧宝，恭敬对待。如是说：未来释迦牟尼佛的教法衰败之时，所有红色和黄色的布片，诸神都会收集起来，作为信仰的所依，带到须弥山顶，建造佛塔。如此宣说了。第三，对于向自己开示取舍之处的上师善知识，要视为真正的佛宝，努力侍奉承事。对于他的口头教诲，要视为法宝，对于所说的一切都要接受，即使是所说的一点点也不违背。对于上师的眷属僧众弟子，要视为真正的僧宝，以身语意三门恭敬承侍，一刹那也不做令其不悦之事。如《大鼓经》中说：莫悲伤，阿难陀！莫抛弃哀叹，阿难陀！我于未来之时，将化现为善知识，成办你等的利益。如是宣说。第二，共同的是：阿里班禅说：生命和奖赏也不舍弃三宝，即使非常需要也不寻求其他方法，不中断时供，安置自己和他人于皈依处，向无论去往何方的方向的佛陀顶礼。乔沃认为这五者是共同的学处。如是宣说。如是，如理取舍的行为等。如此皈依的利益是：播下了解脱的种子，进入内道的行列，从恐惧中解救，将获得菩提等等。如《日藏经》中说：任何众生皈依佛，都不能被无数魔众所杀害，即使戒律衰败，心智迷乱，也必定能渡过生死的彼岸。如是说。又如《无垢经》中说：皈依的福德，如果它有形象，那么充满整个虚空，它比那
English
If it has become like that, I myself abide in the form of letters. Believe that it is me, and respect that life, that life. Furthermore, in the Ghaṇḍī Sūtra, it is said: The Great Mother abides in the form of Ghaṇḍī. Thus it is proclaimed. For the Saṅgha, even up to the point of tying the yellow belt, which is the sign of ordination, and even for just a reddish-yellow piece of cloth, one must regard it as the Saṅgha Jewel and treat it with respect. As it is said: When the teachings of the future Śākyamuni Buddha decline, all the red and yellow pieces of cloth will be collected by the gods, taken as objects of faith, and taken to the top of Mount Sumeru to build stupas. Thus it is proclaimed. Third, for the Guru, the virtuous friend who shows one the place of what to take and what to leave, one should regard him as the actual Buddha Jewel and strive to serve and attend to him. For his verbal instructions, one should regard them as the Dharma Jewel, accept everything that is said, and not violate even a little of what is said. For the Guru's retinue, the Saṅgha disciples, one should regard them as the actual Saṅgha Jewel, and serve them with respect through the three doors of body, speech, and mind, and not do anything that displeases them even for a moment. As it is said in the Mahābherī Sūtra: Do not grieve, Ānanda! Do not abandon lamentation, Ānanda! I, in the future time, will manifest as a virtuous friend, and accomplish the benefit of you and others. Thus it is proclaimed. Second, the common ones are: Ngari Paṇchen said: One does not abandon the Three Jewels for life or reward, and even if it is very necessary, one does not seek other methods, one does not interrupt the timely offerings, one places oneself and others in refuge, one prostrates to the Buddha in whatever direction one goes. Jowo considers these five to be common trainings. Thus it is proclaimed. Thus, the actions of taking and leaving in accordance with the Dharma, etc. The benefits of taking refuge in this way are: sowing the seeds of liberation, entering the ranks of the inner path, being rescued from fear, and attaining enlightenment, etc. As it is said in the Sūtra of the Essence of the Sun: Any sentient being who goes for refuge to the Buddha cannot be killed by countless demons, even if their discipline declines and their mind is confused, they will surely cross to the other shore of birth and death. Thus it is said. Also, as it is said in the Immaculate Sūtra: The merit of taking refuge, if it had a form, then filling the entire expanse of space, it is more than that.
Chinese
尤其殊胜。如是说故，是无边。第四支，忏悔罪支，有忏悔境显现和忏悔正行两种。初者，忏悔境乃十方世界，无边无际，一切处所安住之正等觉佛陀薄伽梵等，以及大菩萨具大悲心者，于彼等面前虚空中观想，身体合掌，以语祈请，即如是奉献。二者，忏悔正行，有破斥力、依止力、对治遍行力、恢复力四种。初者，如何祈请呢？从无始时来与轮回相伴以来，直至现在此生或前世其他生中，我对于应取舍之处一无所知，以无明烦恼之故，造作罪恶不善自性之罪，或自己亲身所作，或劝请他人所作，以及对于因果取舍愚昧无知，为痴暗所迷惑，我为之所胜，随喜他人作恶，无论所作何种罪恶，无论所犯何种过失，皆已见，即视罪为罪，并非口头说说而已，而是从内心深处，从心底里向怙主佛陀及其眷属坦白忏悔，以后亦当防护。特别是，对于罪过最大之殊胜田，即以佛法僧三宝，以及饶益之田父母，或功德重、应恭敬之田，如堪布、阿阇黎等其他上师，以贪嗔痴等烦恼之门，身体上进行毁坏、殴打等，语言上进行诽谤、恶语等，以及意念上进行邪见、恶念等损害，凡所作诸般损害，以及，较之于此，损害三宝之业，盗取三宝财物罪过更大，即佛陀、佛法和说法者的所有资具，皆是佛陀和佛法的财物，盗取、欺骗、不予取用等等。无败者云：何者内心憎恨佛法者
English
Especially excellent. As it is said, it is boundless. The fourth branch, the branch of confessing sins, has two parts: manifesting the object of confession and the actual confession. The first is: the objects of confession are the ten directions of the world, that is, the perfectly enlightened Buddhas, the Bhagavad-s, who reside in all boundless places, and the great Bodhisattvas who possess great compassion. Visualize them in the sky in front of you, join your palms together, and offer your request in words, that is, offer it as follows. The second is the actual confession, which has four strengths: the strength of refutation, the strength of reliance, the strength of universally applying antidotes, and the strength of restoration. The first is: how to pray? From the beginningless time, along with the cycle of samsara, until now in this life or in other previous lives, I have not known the place of what should be taken and what should be abandoned. Because of the power of ignorance and disturbing emotions, I have committed sins and non-virtues of my own nature, either done by myself or encouraged others to do, and I am ignorant of the cause and effect of what to take and what to abandon. Being confused by ignorance, I am overcome by it, and I rejoice in others doing evil. No matter what kind of sin I have committed, no matter what kind of fault I have committed, I have seen it, that is, I see sin as sin, not just talking about it, but from the bottom of my heart, I confess to the protector Buddha and his retinue, and I will protect myself from now on. In particular, the greatest sin is the field of excellent qualities, that is, the Three Jewels of Buddha, Dharma, and Sangha, and the field of benefiting parents, or the field of heavy merit and worthy of respect, such as Khenpo, Acharya, and other lamas. Through the gate of disturbing emotions such as attachment, aversion, and ignorance, I have harmed them physically by destroying, beating, etc., verbally by slandering, speaking evil, etc., and mentally by holding wrong views, evil thoughts, etc. Whatever harm I have done, and, more than that, the act of harming the Three Jewels, stealing the property of the Three Jewels is a greater sin, that is, all the equipment of the Buddha, the Dharma, and the preacher of the Dharma are the property of the Buddha and the Dharma, stealing, deceiving, taking what is not given, and so on. The undefeated one said: Whoever hates the Dharma in his heart