English
Thus, the lineage of the powerful in meaningful conduct is complete and full. From the ambrosia that falls into the fortunate ears, may the weary mind find rest today, relying on the path of wrongdoing and perversion. This well-arranged garland that arises from the tradition of relying on a true spiritual friend is: the one who acts meaningfully, in a gathering of lotuses, with the fan of generosity, in a good way, welcomes with pleasing words, humbles oneself with meaningful agreement, and establishes great counsel through meaningful conduct. How can anything be compared to the sound of the thousand-stringed lute of the king of gods, which is even more excellent? By the pure merit of the beings whose fortune is extremely good, falling into their ears, may the multitudes who have long relied on bad friends and are weary in samsara find rest in the wish-fulfilling cloud, the pleasure garden of the Teacher of gods and humans, the Buddha, the Bhagavan. By relying on a non-genuine spiritual friend, for a long time in samsara, with many collections of misdeeds, may the beings whose minds are weary rely on the ground of the Great Blissful Victor. Those who are of inferior mind and have entered the Lesser Vehicle, entering the path of peace alone, may they follow after the holy Sons of the Conquerors, enter the Great Vehicle, and become the teachers of beings. Those who possess a body like the full moon, beautiful in the midst of the garland of gods and stars, whose white light of benefit and happiness dispels the suffering of afflictions, may all beings touch the glory of that one. From the Great Perfection, Mind at Rest, the commentary on the fifth chapter, Relying on a Spiritual Friend. Thus, the necessity of properly relying on a spiritual friend who possesses the characteristics is the beginning or foundation of all paths of the Great Vehicle. The sixth chapter, Taking Refuge, has three parts: explaining how to enter the path of the Great Vehicle, specifically, the actual taking of refuge, and the dedication of merit in this context. The first general meaning, the order of entering the Great Vehicle, is: now, beginning with the order of how to enter the path of the Great Vehicle, first one must learn the way of taking refuge, therefore, in the way just explained, thus, having properly relied on a spiritual friend, one should gradually train on the path of liberation. Why?
Chinese
因为不应跳跃，因为没有生起下层的功德就无法获得上层，因为没有按次第攀登就无法上升。如《涅槃经》所说： 犹如阶梯的次第，我的甚深教法也是，按次第学习并精进，不是跳跃而是逐渐的。犹如小牛犊，逐渐身体强壮一样，此法也是如此，从最初进入的次第，直到完全圆满为止。 如是说。 第二个共同主题，具体而言，皈依的真实内容有三：因的皈依，果的皈依，皈依的利益。 第一，因的皈依有四，其中，所皈依的补特伽罗是： 首先，展示作为基础的补特伽罗： 诸道之根本，皈依为基石。 小士畏惧恶趣苦，中士畏惧有寂乐，大士见轮回诸苦，不忍他苦惧寂灭。 为令诸佛子，趣入大乘道，皈依之因有三，发心亦有三，下中及无上。 如是说。 未皈依者不生律仪，未受律仪约束者则无道，因此，皈依是道的根本。《皈依七十颂》中说： 一切律仪皆有，未皈依者则无。 如是说。 其中，有三种补特伽罗：小士希求轮回的安乐果报，畏惧恶趣，皈依各自的神或本尊，这些人或者没有进入宗派，或者进入了也变成了外道，或者进入了内道，虽然信仰本尊，却没有进入道的潜力。《圣胜幢经》中说： 怖畏所惊之人等，多往山林及园苑，支提树及灵树所，皈依处所而逃避。 彼非胜 refuge，彼非最上 refuge，依彼 refuge，不能脱离一切苦。 如是显示了依赖其他神而希求安乐。 《律藏》中说：阿难对婆罗门女说，求得天界的功德。
English
Because it is not appropriate to jump ahead, as one cannot attain the higher qualities of the path without having generated the lower ones, and because one cannot go higher without ascending gradually. As stated in the Nirvana Sutra: 'Just like the steps of a ladder, my profound teachings are also to be studied gradually and diligently. It is not by jumping ahead but by gradual progression. Just as small calves gradually develop their physical strength, this Dharma is also the same, from the initial stage of entry to complete fulfillment.' Thus it is said. The second general topic, specifically, the actual act of taking refuge, has three aspects: the refuge of the cause, the refuge of the result, and the benefits of having taken refuge. First, the refuge of the cause has four aspects, of which the first is the person who takes refuge: First, showing the person as the basis: The foundation of all paths is taking refuge. Lesser individuals fear the suffering of the lower realms, intermediate individuals fear the happiness of samsara, and great individuals, seeing the suffering of samsara in its entirety, cannot bear the suffering of others and fear peace. In order to lead the sons of the Victorious One into the Great Vehicle, there are three causes for taking refuge and three types of intention: ordinary, supreme, and unsurpassed. Thus it is said. Vows do not arise in one who has not taken refuge, and one who is not bound by vows has no path. Therefore, taking refuge is the foundation of the path. As stated in the Seventy Verses on Refuge: Although all vows exist, they do not exist in one who has not taken refuge. Thus it is said. Among them, there are three types of individuals: Lesser individuals desire the happiness and results of samsara, fear the lower realms, and take refuge in their respective gods or deities. These people either have not entered a religious system, or if they have, they have become outsiders, or they have entered the inner path and, although they have faith in the deities, they do not have the potential to enter the path. As stated in the Sutra of the Noble Banner: People frightened by fear mostly go to mountains and forests, pleasure gardens, stupas, and trees for refuge. That is not a supreme refuge, that is not the highest refuge, and relying on that refuge, one cannot be completely liberated from all suffering. Thus, it shows the desire for happiness by relying on other gods. In the Vinaya Sutra, Ananda said to the daughter of the Brahmin, seeking the merits of the heavenly realms.
Chinese
讲述了皈依的来源方式。世尊说： 根嘎沃，不是这样的。 追求有乐是下等人。 因此，要正确宣扬解脱的功德。 皈依三宝，但因为想法不纯洁，所以说是小皈依。 中等是声闻缘觉种姓的人，因为害怕轮回，为了自己寂静而寻求皈依。 如前所说： 无论何时，皈依佛、法、僧， 圣者的四圣谛， 痛苦、痛苦的根源， 痛苦的止息， 通往寂灭的道路， 八正道， 如果用智慧之眼观察， 这些皈依是主要的， 这些皈依是殊胜的， 依靠这些皈依， 就能从一切痛苦中解脱。 伟大的是为了他人的利益，从寂静的恐惧中皈依。 如《大解脱经》所说： 那些沉溺于有之河流中的人，为了他们自己完全放弃对寂静的恐惧而皈依，这被称为最上等的人。 被称为殊胜的导师。 这样，确定了三种人，也因为确定了三种智慧。 如《菩提道灯论》所说： 通过小、中、上等， 应当了解三种人。 为了清楚地说明这些特征， 将分别写出各自的差别。 无论通过何种方法， 仅仅为了轮回的安乐， 自己寻求利益， 这样的人被称为下等。 背离有乐， 自身远离罪恶之业， 仅仅寻求自身寂静的人， 这样的人被称为中等。 谁因自身相续的痛苦， 从而完全希望他人的一切痛苦， 彻底止息， 这样的人是最上等的。 此外，小等之人也有通过外道的洁净、不害、行法而往生天界的，也有内道皈依三宝后，通过少许善业而往生天界的。 无论哪种情况，都需要依靠福德分圆满的十善业和无色禅定，如果没有这些，就无法往生
English
Explaining the manner in which refuge arises. The Blessed One said: Kungawo, it is not so. Seeking the happiness of existence is called an inferior person. Therefore, proclaim the virtues of liberation correctly. Although taking refuge in the Three Jewels, it is said to be small because the intention is impure. The middling ones are those of the Hearer and Solitary Realizer lineages who, fearing samsara, take refuge seeking peace for their own sake. As it was said before: Whoever, whenever, goes for refuge to the Buddha, the Dharma, and the Sangha, And sees with the eye of wisdom the four noble truths, Suffering, the origin of suffering, The cessation of suffering, And the eightfold noble path leading to nirvana, Those refuges are the principal, Those refuges are the supreme, Having relied on those refuges, One is utterly liberated from all suffering. The great one is taking refuge out of fear of peace for the sake of others. As it says in the Great Liberation: Those who are sunk in the river of existence, for them, abandoning all fear of their own peace and taking refuge, that is called the supreme person. Called the excellent guide. Thus, the determination of three types of persons is also established by the determination of three types of intelligence. As the Lamp for the Path to Enlightenment says: By means of the small, the middling, and the supreme, One should understand the three types of persons. To clearly show those characteristics, I will write down their individual differences. Whoever, by whatever means, Seeks only the happiness of samsara For his own sake, That person is known to be inferior. Turning his back on the happiness of existence, And by nature turning away from sinful deeds, Whoever seeks only his own peace, That person is called middling. Whoever, through the suffering of understanding his own continuum, Completely wishes that all the suffering of others Be completely exhausted, That person is the supreme one. Furthermore, the small ones also go to higher realms through the purifications of the outsiders, non-harming, and practicing Dharma, and there are also those of the inner schools who, having taken refuge in the Three Jewels, go to higher realms through a little merit. In either case, it is necessary to rely on the ten virtuous actions that are in harmony with merit and the formless concentrations; without them, one cannot go to higher realms.
Chinese
因为无法超越的缘故。这个法只有数论派等一些人才有，并不是所有人都有。中等是指声闻和独觉，大是指从大乘道中必定生起。皈依的时间是：像这样为了成就所依之三士夫的果位而皈依时，以三种发心显示了下等、中等和无上等。哪三种呢？时间也随发心而行，小者们，去往后世的安乐果位之间；中等二者，暂时随寿命长短，究竟去往声闻独觉果位之间；殊胜者们，恒常去往菩提之间，直至无量无边的智慧。而且下等者们，去往各自的神祇处，直至愿望成就，特别是去往获得天界之间。这个法倾向于小乘的也同样如此。中等二者，暂时直至未死之间，究竟直至获得阿罗汉果位。大乘则是直至到达菩提精华，或者直至未获得佛陀的智慧。对于所皈依的境，有二者，共同和不共同的皈依处，总的来说，现在是所依或境：境有二者，共同的因和，不共同的果的皈依处二者。对于因和果立誓，那也是，想要在其他时间成就的是因的乘，现在立即成就的是自心果的体性，以金刚乘的差别来安立。从体性乘中说的那样，仅仅是名称相同，所以必须确定一个方面。因此，皈依的境有二者：共同的和不共同的。其中，小士和中士二者的境是共同的，大士是不共同的。为什么呢？因为小士的一部分进入了这个法，中士二者承诺作为所依，因此在这里也暂时作为殊胜的皈依处而执持的缘故。在那之上，大乘所执持，小乘和中乘未执持的佛法身，大乘的法，菩萨的僧众等。其中，因的皈依是去往触及果位的运送者，果的皈依
English
Because it cannot be surpassed. This Dharma is only possessed by some, such as the Samkhya school, but not by all. The intermediate refers to the Shravakas and Pratyekabuddhas, and the great refers to the one that necessarily arises from the Mahayana path. The time of taking refuge is: like this, when taking refuge in order to accomplish the fruit of the three types of individuals to be relied upon, the three types of intentions show the inferior, the middling, and the supreme. What are the three? Time also follows the intention, the small ones go to the intermediate state of happiness in the next life; the two middling ones, temporarily as long as life lasts, ultimately go to the state of Shravaka and Pratyekabuddha; the supreme ones always go to Bodhi, until immeasurable and inconceivable wisdom. Moreover, the inferior ones go to their respective deities until their wishes are fulfilled, especially to the attainment of heaven. This Dharma, which inclines towards the Lesser Vehicle, is also the same. The two middling ones, temporarily until death, ultimately until the attainment of Arhatship. The Great Vehicle is until the essence of Bodhi is reached, or until the wisdom of the Buddha is not attained. Regarding the object of refuge, there are two: the common and the uncommon refuge. Generally speaking, now is the object or the realm: there are two realms, the common cause and, the uncommon fruit, the two refuges. Vowing to cause and effect is also, the vehicle of cause is wanting to achieve at another time, the nature of the fruit of one's own mind is achieved immediately, established by the difference of the Vajrayana. As stated in the Vehicle of Characteristics, only the names are the same, so one aspect must be determined. Therefore, there are two objects of refuge: the common and the uncommon. Among them, the objects of the small and medium individuals are common, and the great is uncommon. Why? Because a part of the small enters this Dharma, and the two mediums promise to be relied upon, therefore here also, it is temporarily held as a special refuge. Above that, the Mahayana holds, the Dharmakaya of the Buddha, which the small and medium do not hold, the Dharma of the Mahayana, the Sangha of Bodhisattvas, etc. Among them, the refuge of cause goes to the carrier touching the fruit, the refuge of fruit