Chinese
这也是为了消除并非如此的疑虑。例如，就像品尝到大海水中一部分的味道，就能消除对所有海水味道的疑虑一样。圣天菩萨说：谁见一法如实性，彼亦见一切法如实。经中也说：若知色之如实性，则知一切法之纲要与广说。第三是内明：如此如实和尽所有地证悟，并非仅仅是从他人的言语和标志中以一般的方式理解事物，而是圣者们各自的智慧光明，是超越世间的智慧之见，因此是内在智慧的光明。第二，解脱的功德有三方面：清净的基础，在无垢的心性法界中，如实地证悟，因此没有贪著烦恼的障碍；尽所有地证悟，因此没有阻碍所知之事的所知障。因此，这种智慧相对于凡夫、声闻和缘觉的片面境界的智慧来说，是极其清净的。从初地以上的菩萨圣者不退转的智慧，比其他戒律和禅定等功德更为殊胜无上，因此也从低劣的障碍中解脱。这些智慧与圆满正等觉佛陀的无上智慧相近，并且与之相符。那又是什么呢？因为智慧的观见是清净的，所以如实地现证法身。第二个理由是，因为具有这种智慧的不退转菩萨们，成为了所有有情众生的救护处。这里没有提及小乘的僧众，因为他们仅仅是值得供养的对象，而不是大乘的救护处。因为他们自己也害怕轮回的恐惧，所以无法从轮回中救护他人。《释论》中说：菩萨僧众之后，声闻僧众不是...
English
This is also to eliminate the doubt that it is not so. For example, just as tasting the flavor of one part of the ocean eliminates doubt about the flavor of all the water. Master Aryadeva said: "Whoever sees the suchness of one thing, also sees the suchness of all things." And in the sutra it is also said: "If you know the suchness of form, you will know the essence and expansion of all dharmas." Third, inner knowledge: The realization of suchness and the extent of it is not merely understanding things in a general way from the words and signs of others, but the wisdom of the individual awareness of the noble ones, which is the vision of wisdom that transcends the world, therefore it is the knowledge of inner wisdom itself. Second, regarding the qualities of liberation, there are three aspects: The basis of purity, in the stainless realm of dharmas of the mind, by realizing suchness, there is no obscuration of attachment and afflictions; by realizing the extent of it, there is no obscuration of knowledge that obstructs knowable things. Therefore, this wisdom is extremely pure in comparison to the wisdom of ordinary beings, hearers, and solitary realizers who have limited objects. The irreversible wisdom of the noble bodhisattvas from the first ground onwards is the most supreme and unsurpassed among the qualities of ethics, samadhi, and so on, and therefore it is also liberated from inferior obscurations. Their wisdom is close to the unsurpassed wisdom of the perfectly enlightened Buddha, and is in accordance with it. What is it? Because the vision of wisdom is pure, the Dharmakaya is directly realized as it is. The second reason is that because the irreversible bodhisattvas who possess this wisdom have become the refuge of all sentient beings. Here, the sangha of the Lesser Vehicle is not mentioned, because they are only worthy of offering, but not the refuge of the Great Vehicle, because they themselves are afraid of the fear of samsara, so they cannot protect others from it. In the commentary it says: After the bodhisattva sangha, the shravaka sangha is not a precious...
Chinese
因为那不值得供养。如是说。有些人说：菩萨的僧团值得供养，声闻不值得供养，这样解释不是经文的意义。因为世尊说：声闻是善入应敬者，是值得敬拜的。入行论中说： 善逝法身及诸佛子众， 应敬诸尊我皆恭敬礼。 因为经中说他们是礼敬之处。如果解释中说：他们不是礼敬之处，这有矛盾。那是因为禁止舍弃菩萨而皈依声闻并进行礼拜。因为礼拜者是具有利益他人的菩萨。如是说： 舍弃菩萨的满月，而礼拜像星星一样，仅仅照亮自己相续的，小慧的边际，是不行的，因为菩萨具有利益他人的清净心。如是说。第二，安立皈依的理由有两个：总的阐述三乘的皈依处，确定究竟的果皈依处。第一，如果为了什么必要，以何者的名义，世尊安立了三皈依？以显示导师佛陀，教法正法，弟子僧团的功德的方式，为了那些信奉三乘各自果位为皈依处的人们，安立了果皈依三处。并且考虑到三乘的一切补特伽罗，因为信奉三宝的作用各不相同，所以安立了因皈依三处。一般来说，仅仅是皈依，就是以自己或他人想要脱离怖畏的想法，从内心深处承认某物为从怖畏中救护的皈依处。特别而言，下劣的皈依，是以自己想要脱离轮回的一切怖畏的想法，承认三宝为因和果的皈依处。伟大的皈依，是以自己和他人想要从轮回和下劣乘的怖畏等中解脱的想法。
English
Because that is not worthy of offering. Thus it is said. Some say: The Sangha of Bodhisattvas is worthy of offering, but the Shravakas are not worthy of offering, this explanation is not the meaning of the scripture. Because the Blessed One said: The Shravakas are well-entered into the worthy of reverence, and are worthy of being worshiped. In the Bodhicharyavatara it says: "The Sugata's Dharma body and all the sons of the Buddhas, I respectfully prostrate to all those worthy of reverence." Because it is said in the scriptures that they are the places of prostration. If the commentary says: They are not the objects of prostration, this is contradictory. That is because it prohibits abandoning the Bodhisattva and taking refuge in the Shravakas and performing prostrations. Because the one who prostrates is a Bodhisattva who has the intention to benefit others. As it is said: Abandoning the full moon of the Bodhisattva, and worshiping the Shravakas who, like stars, only illuminate their own continuum, is not right, because the Bodhisattva has a pure mind to benefit others. Thus it is said. Secondly, there are two reasons for establishing refuge: generally explaining the refuge of the three vehicles, and identifying the ultimate fruit refuge. First, if for what purpose, in whose name, did the Blessed One establish the Three Refuges? By showing the qualities of the teacher Buddha, the teaching of the sacred Dharma, and the disciples Sangha, for those who believe in the respective fruits of the three vehicles as refuge, the three places of fruit refuge are established. And considering all the individuals of the three vehicles, because they believe in the different functions of the Three Jewels, the three places of cause refuge are established. In general, merely taking refuge is to acknowledge something from the depths of one's heart as a refuge that protects from fear, with the thought of wanting oneself or others to be free from fear. In particular, the inferior refuge is to acknowledge the Three Jewels as the refuge of cause and effect, with the thought of wanting oneself to be free from all the fears of samsara. The great refuge is with the thought of wanting oneself and others to be liberated from samsara and the fears of the inferior vehicle, and so on.
Chinese
皈依殊胜三宝，承认为因和果的皈依处。以三种信解安立三皈依：如《庄严经论》云：“于诸损害及恶趣，以及非道劣乘众，为救护故皈依胜。”又如：“世间有情生存间，一切损害与圆满，为令遮止及成就，是故思佛为大怙。”如是，大乘行者，深信唯有自所证得之佛法身，能救护微细之怖畏及障蔽，以如是信解，故佛为皈依处。独觉乘行者，信解未来自续生起之自生觉悟之法宝，能救护怖畏，故法为皈依处。声闻乘行者，信解未来自身所生之阿罗汉僧宝，能救护怖畏，故僧为皈依处。如是，三乘各自之果皈依各不相同。以三种作用安立三皈依：佛以开示解脱怖畏之道，行导师之作用；法以行至无畏之处，行道路之作用；僧以救脱怖畏，行友伴之作用。以佛所开示之法，与僧众为伴而修持，故能脱离怖畏。是故，三乘之因皈依，皆须仰仗三宝。若无因皈依，则不得解脱怖畏，譬如欲脱贫困之商人，若无船长、船只及同伴，则不能抵达珍宝岛。若无果皈依，亦不能解脱怖畏，譬如商人虽已渡过大海，然若未至珍宝岛，则不能消除贫困。是故，二者皆不可或缺。对此，昔日有论师言：皈依之自性乃是…
English
Taking refuge in the Three Jewels as both the cause and the result. The three refuges are established through three kinds of faith. As stated in the Ornament [for Clear Realization]: "To protect from all harms, bad migrations, unsuitable paths, and inferior vehicles, [Buddhas] are the supreme refuge." And: "For as long as sentient beings exist in the world, to avert all harm and perfect all prosperity, one regards the Buddha as the great protector." Thus, Mahayana practitioners believe that only the Dharmakaya of the Buddha, which they will attain, can protect them from subtle fears and obscurations. With this faith, they accept the Buddha as their refuge. Pratyekabuddha practitioners accept the Dharma Jewel, the self-arising realization that will arise in their own minds in the future, as their refuge from fear. Shravaka practitioners accept the Sangha Jewel, the Arhat Sangha that will arise in them in the future, as their refuge from fear. Thus, each of the three vehicles has its own distinct resultant refuge. The three refuges are also established through three functions: the Buddha performs the function of a teacher by showing the path to liberation from fear; the Dharma performs the function of a path by leading to the place of fearlessness; and the Sangha performs the function of a companion by liberating from fear. By practicing the Dharma taught by the Buddha in the company of the Sangha, one is freed from fear. Therefore, it is necessary for all three vehicles to rely on all three jewels as the causal refuge. Without the causal refuge, one cannot be liberated from fear, just as a merchant who wishes to escape poverty cannot reach the island of jewels without a captain, a ship, and companions. Without the resultant refuge, one cannot be freed from fear, just as a merchant who crosses the ocean cannot eliminate poverty if he does not reach the island of jewels. Therefore, both are necessary. Regarding this, some former teachers said: The nature of taking refuge is...
Chinese
确立因和果皈依处的体性后，发誓要依靠对每个人来说是确定和可得的同一个（皈依处），即大乘行者发誓未来要获得从自身产生的佛，同样，自宗派者发誓要获得从自身产生的证悟之法，声闻者发誓要获得从自身产生的僧伽，这是果皈依。作为获得这些果的方便，发誓要依靠已经在他人相续中存在的佛法僧三宝作为导师、道路和助伴，这是因皈依，这种说法是不合理的，因为发誓要获得这些果是三乘的发心。有些人说誓言的铁钩有先后之分，如果没有自相的区别，仅仅是誓言的先后也不能使之成为不同。如果有人问：《现观庄严论》中不是说“谁以众多苦行，寻求殊胜菩提”，以及“此乃彼实事，以欲而承认”吗？答：那是为了说明三乘的皈依需要希求佛作为助伴，而不是为了说明它的自相。例如，“为利他故，欲求圆满菩提”的意愿不是发心一样。有些人说没有果皈依，因为自己不能皈依自己，这种说法是没有领会深刻的经论之义，因为认识究竟的皈依处是指果皈依，因为因皈依需要佛法僧三宝都作为皈依处。如果有人问：如果果皈依的对境菩提自己已经获得，就不需要皈依，如果没有获得，就没有救护者，因此皈依它是不合理的。答：如果发心是为了利益他人而希望自己获得菩提，那么如果自己已经获得，就不需要去获得，如果没有获得，以希望作为对境也是不合理的，因为所要获得的尚未成立，如果这样说，那又该说什么呢？即使自己没有获得，但看到他人获得，并将与此同类的作为所要获得之对境
English
After establishing the nature of refuge in cause and effect, one vows to rely on the same (refuge) that is definite and attainable for each individual. That is, Mahayana practitioners vow to attain the Buddha arising from themselves in the future. Similarly, adherents of one's own school vow to attain the realization of Dharma arising from themselves, and Shravakas vow to attain the Sangha arising from themselves. This is refuge in the result. As a means to attain these results, one vows to rely on the Three Jewels, which already exist in the continuum of others, as teachers, paths, and companions. This is refuge in the cause. This statement is unreasonable because vowing to attain these results is the generation of Bodhicitta in the three vehicles. Some say that there is a difference between the earlier and later hooks of the vow. However, if there is no difference in self-aspect, the mere sequence of vows cannot make them different. If someone asks: Doesn't the Ornament of Clear Realization say, "Whoever seeks supreme enlightenment with many hardships," and "This is the actual thing, acknowledged with desire"? The answer is that this is to show that refuge in the three vehicles needs the desire for Buddhahood as a companion, not to show its self-aspect. For example, the intention, "For the sake of others, I desire perfect enlightenment," is not Bodhicitta. Some say that there is no refuge in the result because one cannot take refuge in oneself. This statement does not comprehend the meaning of the profound scriptures, because recognizing the ultimate refuge refers to refuge in the result, since refuge in the cause requires all three Jewels as refuge. If someone asks: If one has already attained the object of refuge in the result, Bodhi, then refuge is not needed. If one has not attained it, there is no protector, so it is unreasonable to take refuge in it. The answer is: If the generation of Bodhicitta is to desire to attain Bodhi for the benefit of others, then if one has already attained it, there is no need to attain it. If one has not attained it, it is unreasonable to make desire the object, because what is to be attained has not been established. If one says this, what should one say? Even if one has not attained it oneself, but sees others attain it, and makes something similar to it the object of what is to be attained.