Chinese
这是皈依处。 第五，皈依的利益是：成为佛教徒，成为一切律仪的基础，不被人类和非人类所侵犯，获得暂时的利益和快乐，最终获得佛果。 第二，皈依的分类有三种：共同的皈依，特殊的皈依，无上的皈依。 第一，共同的皈依有三种。首先，确定皈依处：佛是化身，唯一尊崇的是释迦牟尼佛。法是因的乘，四圣谛，主要在于增上戒律的修学。僧是外在的仪容和行为所调伏的，是外在形象标志的僧团。 第二，皈依者是声闻和独觉。 第三，皈依的方式是为了自己的利益。 依靠共同的皈依，产生别解脱戒。在仪轨时获得。通过道四圣谛来修习，在果位上，在三有中获得阿罗汉果。 第二，特殊的皈依有三种。首先，确定皈依处：佛是断证圆满，即法身、报身、化身三身。其中，法身具有二种清净，即体性清净和离垢清净。体性清净是指自性清净。离垢清净是指远离了能被去除的暂时的污垢。报身具有五种决定。化身具有五种不定。法是因的乘，意义完全确定的无相法轮，主要在于增上智慧的修学。僧是为利他之心的僧团，即菩萨的伟大行持。 第二，皈依者是菩萨，分为根器敏锐和根器迟钝两种。 第三，皈依的方式是通过四无量心来成办自他二利。 依靠这种特殊的皈依，产生菩萨戒。在发心时获得。通过道六波罗蜜多来修习，在果位上，经过三大阿僧祇劫获得佛果。 第三，无上的皈依有两种：共同的金刚乘皈依和特殊的阿底皈依。 首先，共同的金刚乘皈依有三种：
English
This is the refuge. Fifth, the benefits of taking refuge are: becoming a Buddhist, becoming the basis of all vows, not being harmed by humans and non-humans, obtaining temporary benefits and happiness, and ultimately attaining Buddhahood. Second, there are three types of refuge: common refuge, special refuge, and unsurpassed refuge. First, there are three types of common refuge. First, identifying the refuge: The Buddha is the emanation body, the only one to be revered is Shakyamuni Buddha. The Dharma is the causal vehicle, the Four Noble Truths, mainly focusing on the training of higher discipline. The Sangha is the Sangha that is tamed by external appearance and behavior, the Sangha of external form and symbols. Second, the refuge takers are Shravakas and Pratyekabuddhas. Third, the way of taking refuge is for one's own benefit. Depending on the common refuge, the Pratimoksha vows are generated. It is obtained during the ritual. By practicing the path of the Four Noble Truths, the result is the attainment of Arhatship in the three realms of existence. Second, there are three types of special refuge. First, identifying the refuge: The Buddha is the perfection of abandonment and realization, namely the three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. Among them, the Dharmakaya has two purities: purity of essence and purity of being free from defilements. Purity of essence refers to the purity of self-nature. Purity of being free from defilements refers to being free from temporary defilements that can be removed. The Sambhogakaya has five certainties. The Nirmanakaya has five uncertainties. The Dharma is the causal vehicle, the wheel of signlessness with completely certain meaning, mainly focusing on the training of higher wisdom. The Sangha is the Sangha of altruistic intention, namely the great conduct of Bodhisattvas. Second, the refuge taker is the Bodhisattva, divided into two types: those with sharp faculties and those with dull faculties. Third, the way of taking refuge is to accomplish the benefit of oneself and others through the four immeasurables. Depending on this special refuge, the Bodhisattva vows are generated. It is obtained at the time of generating Bodhicitta. By practicing the path of the six Paramitas, the result is the attainment of Buddhahood after three great kalpas. Third, there are two types of unsurpassed refuge: the common Vajrayana refuge and the special Ati refuge. First, there are three types of common Vajrayana refuge:
Chinese
第一，确定皈依处：佛是五身无别，一且不离多。法是果金刚乘，密咒总的皈依，被预言且奇妙，三学任何处皆可宣说，主要依于密咒之法。僧是真正意义上的僧伽，不善自然不存。第二，皈依之补特伽罗是密咒持明瑜伽士，具有三律仪。第三，皈依之方式是，自己与他人的身语意三者，与三宝无别，以能依与所依二者无别而皈依。依靠这些无上皈依，生起密咒之律仪，那在灌顶之时获得。那通过二次第道次第修习，一二世，或三世，或五世成佛。第二，阿底皈依有三：第一，确定三宝是，觉性安住于四身是佛宝，其自身空性无别。其觉之觉性是法宝，阿底瑜伽特别奇妙，是究竟意义之法。自性上罪恶不成立，本体上安住于无漏之善，是真正意义之僧宝。第二，确定补特伽罗是，殊胜补特伽罗，极胜阿底瑜伽士。第三，皈依之方式有三，了知三宝成就于自心是，寻求意义之皈依。证悟非自心之三宝不存在是，遣除他者之皈依。觉性即三宝之自性，一且不离多，不位于任何边，证悟二取自解脱是，真正无上之皈依。因此，如佛之教言而修且说者是上师，如其所说而修者是弟子，成办其顺缘者是施主，如此之处即有佛之教法。第二，以百字明净化业障是，以白红黑三者百次念诵供养和忏补。如是说，首先发起殊胜菩提心，之后自己观想为本尊，其心间观想种子字一
English
Firstly, identifying the objects of refuge: The Buddha is the indivisible unity of the five kayas, one and inseparable from many. The Dharma is the Vajrayana as the fruit, the general refuge of tantra, prophesied and wondrous, the three trainings can be taught anywhere, mainly relying on the Dharma of tantra. The Sangha is the Sangha in the true sense, where non-virtue naturally does not exist. Secondly, the individual who takes refuge is the yogi who holds the vidyā of tantra, possessing the three vows. Thirdly, the way of taking refuge is that one's own and others' body, speech, and mind, are inseparable from the Three Jewels, taking refuge with the object and subject being non-dual. Relying on these supreme refuges, the vows of tantra arise, which are obtained at the time of empowerment. That is cultivated through the two stages of the path, in one or two lifetimes, or three, or five, one becomes a Buddha. Secondly, the Ati refuge has three aspects: Firstly, identifying the Three Jewels: Awareness abiding in the four kayas is the Buddha Jewel, its very emptiness is inseparable. The knowing of that knowing is the Dharma Jewel, Ati Yoga is particularly wondrous, it is the Dharma of definitive meaning. In its nature, sin is not established, and in its essence, it abides in uncontaminated virtue, which is the Sangha Jewel in the true sense. Secondly, identifying the individual: The supreme individual is the most excellent Ati yogi. Thirdly, there are three ways to take refuge: Knowing that the Three Jewels are accomplished in one's own mind is the refuge of seeking meaning. Realizing that the Three Jewels, which are not one's own mind, do not exist, is the refuge of eliminating others. Realizing that awareness itself is the nature of the Three Jewels, one and inseparable from many, not abiding in any extreme, and that dualistic grasping is self-liberated, is the truly supreme refuge. Therefore, the one who practices and speaks according to the Buddha's teachings is the lama, the one who practices according to his words is the disciple, and the one who provides the supporting conditions is the patron. Wherever such a thing exists, there the Buddha's teachings exist. Secondly, purifying obscurations with the hundred-syllable mantra is, reciting, offering, and fulfilling the white, red, and black mantras a hundred times. As it is said, first generate the supreme bodhicitta, then visualize oneself as the yidam deity, and in its heart visualize a seed syllable.
Chinese
然后，观想自己被白色、红色、黑色三种百字明围绕。 嗡 班匝萨埵萨玛雅，玛努巴拉雅，班匝萨埵迪诺巴底斯塔，哲柔麦巴瓦，苏埵秀麦巴瓦，苏波秀麦巴瓦，阿努惹埵麦巴瓦，萨瓦悉地美扎雅匝，萨瓦嘎玛苏匝美，则当希日亚咕噜吽，哈哈哈哈火，巴嘎万 萨瓦达塔嘎达 班匝玛美穆匝，班哲巴瓦，玛哈萨玛雅萨埵阿。念诵后，从白色百字明中发出白色光芒，供养诸佛之身，净化所有众生身体的业障，观想圆满了身之誓言的破损。从红色百字明中发出红色光芒，供养诸佛之语，净化自己和他人所有众生的语言业障，观想圆满了语之誓言的破损。从黑色百字明中发出黑色光芒，供养诸佛之意，净化自己和他人所有众生的意之业障，观想圆满了意之誓言的破损。然后，自己化为光融入字中，安住于文字无生空性无所缘的状态。首先多次念诵，然后念诵一百遍或二十一遍等，随力念诵。这样可以清净所有罪业，圆满所有破损的誓言。第三，通过观修业果和死亡无常来修心：观修暇满、业果、无常和过患。因此，这里有四点。第一，观修暇满难得：成就菩提的所依是暇满。暇是指远离八无暇之处。八无暇是：地狱、饿鬼、畜生，长寿天、边地、邪见和喑哑，这些是八无暇。也就是说，三恶道和长寿天，这四种非人道的去处，以及没有佛法的地方，或者即使有佛法也没有普及的边地，还有认为没有业果的邪见者，以及包括聋、盲、哑等根不具足的人在内的四种人，这八种。远离这八种过患就是暇，是适合修持殊胜佛法的所依。满是指：获得人身，生于
English
Then, visualize yourself surrounded by the white, red, and black hundred-syllable mantras. Oṃ Vajrasattva samaya, mānupālaya, Vajrasattva tvenopatiṣṭha, dṛḍho me bhava, sutoṣyo me bhava, supoṣyo me bhava, anurakto me bhava, sarva siddhiṃ me prayaccha, sarva karma suca me, cittaṃ śreyaḥ kuru hūṃ, ha ha ha ha hoḥ, bhagavān sarva tathāgata Vajra mā me muñca, Vajrī bhava, mahā samaya sattva ā. After reciting, white light radiates from the white hundred-syllable mantra, offering to the bodies of the Sugatas, purifying the karmic obscurations of all beings' bodies, and visualizing the fulfillment of the broken body vows. Red light radiates from the red hundred-syllable mantra, offering to the speech of the Sugatas, purifying the speech karmic obscurations of all beings, both oneself and others, and visualizing the fulfillment of all broken speech vows. Black light radiates from the black hundred-syllable mantra, offering to the minds of the Sugatas, purifying the mind karmic obscurations of all beings, both oneself and others, and visualizing the fulfillment of all broken mind vows. Then, oneself dissolves into light and becomes a letter, abiding in the state of unborn emptiness, without any object of focus. First, recite many times, then recite one hundred times or twenty-one times, etc., as much as possible. This purifies all sins and obscurations and fulfills all broken vows. Third, cultivate the mind by contemplating the law of cause and effect and the impermanence of death: contemplate leisure and endowment, the law of cause and effect, impermanence, and faults. Therefore, there are four points here. First, contemplate the difficulty of obtaining leisure and endowment: the basis for achieving enlightenment is leisure and endowment alone. Leisure means being free from the eight states of unfreedom. The eight unfreedoms are: hell, hungry ghosts, animals, long-lived gods, borderlands, wrong views, and dumbness; these are the eight unfreedoms. That is, the three lower realms and the long-lived gods, these four non-human destinations, and places where there is no Buddha's teaching, or even if there is, it is not widespread in the borderlands, and those with wrong views who believe there is no law of cause and effect, and the four types of people including the deaf, blind, mute, etc., who lack complete faculties; these are the eight. Being free from these eight faults is leisure, which is suitable as a basis for practicing special Dharma. Endowment means: having become a human, born in the center of a country.
Chinese
土地啊！ 具足诸根且信奉处所， 同样业际未颠倒。 因此，获得人身，生于中土，诸根具足，信奉佛陀教法之所，业际未颠倒，此乃五种自圆满。 诸佛降临宣说正法， 教法住世及其随行者， 为他众故心怀慈悲乃五他圆满。 如是说，诸佛降临世间，彼等宣说正法，教法长久住世，随行教法，为他众故怀有慈悲之心，此乃五种他圆满。 如此，具备上述二五共十种功德，即称为圆满，可以用于修法。 无论从因、缘、本体何处观察，获得此等圆满都极为困难。如是修习，则能使心厌离轮回。 第二，关于业因果，有三方面： 确定业的本体，区分界限，以及种类。 第一，确定业的本体。 凡以直接或间接的方式造作恶行，从而产生痛苦，即为罪恶，也就是不善业。 这包括三种： 自性罪，即行为本身即为罪恶，如五无间罪、五近无间罪、十不善业。 遮罪，即因戒律而产生的罪过，如违犯三种律仪。 世间罪，即导致他人作恶的行为，如无知、放逸、不恭敬、烦恼。 凡以直接或间接的方式行善，从而产生安乐，即为善业。 这也包括三种： 以三轮执著而行布施，是为福德分善； 以出离心摄持而行布施，是为解脱分善； 认识到三轮清净无所执著，是为无上解脱善。 非善非恶者，即为无记业。 第二，区分业的界限，有七种。 第一，1) 究竟的善是实相无为法。 究竟的不善是轮回的有为法。 5) 自性之善是智慧光明。 自性之不善是五毒烦恼。 3) 本性之善是法性空性。 本性之不善是无明。 4) 真实的善是超越心识的。 真实的不善是被意识染污的。