Chinese
儿子，三宝在自相续中真实成立，可以作为二者的朋友。仪轨和慈悲平等具备。《经庄严论》中说：因为真实希求，所以承认，那也是从慈悲中产生的。这样，名相乘认为在其他无数三劫等尽头才能成佛，因此皈依。希求究竟法身在自相续中获得，这是果皈依。在未获得之前，将三宝作为道路的伴侣而皈依，因为这是获得它的因，所以称为因皈依。对此，暂时认为三宝都是所依。究竟来说，除了佛陀的唯一法身之外，色身，以及经和证法，菩萨相续的四道，声闻缘觉相续的二灭，僧众中小乘的四双八辈士夫，以及安住于大乘十地的菩萨们，都不是皈依处，因为是世俗谛，因为不是究竟，因为自己也仍然需要依赖其他才能获得解脱。色身是世俗谛的缘故。佛陀的证法之外，菩萨和声闻缘觉相续所摄的证法，也是通过努力才能成就和显发，并且是不确定的，所以是欺骗的。经教之法在见到真谛时需要舍弃。僧众也因为自己的地之障和习气而恐惧，依赖于佛陀，因此是具有怖畏的。如《宝性论》所说：因为舍弃，因为是欺骗的自性，因为不存在，因为具有怖畏，二法和圣者僧众，不是究竟的皈依处。什么是皈依处呢？是究竟的法身。那里面说：皈依是唯一的佛陀，能仁具有法身之故。僧众也是他的究竟。以及《报恩经》中说：具寿阿难陀禀白：世尊，皈依于哪位佛陀呢？佛说：皈依于法身，而不是色身。禀白：皈依于何法呢？佛说：皈依于胜义谛
English
Son, the Three Jewels are truly established in one's own mind-stream, and can be accepted as friends to both. They are equally endowed with ritual and compassion. As it says in the Ornament of the Sutras: "Because of truly desiring, it is acknowledged, and that too arises from compassion." Furthermore, the Characteristic Vehicle believes that Buddhahood is attained at the end of other countless three kalpas, and therefore takes refuge. Aspiring to attain the ultimate Dharmakaya in one's own mind-stream is refuge in the result. Until that is attained, taking refuge in the Three Jewels as escorts on the path is called refuge in the cause, because it is the cause for attaining it. In this, all three jewels are considered as supports temporarily. Ultimately, other than the Buddha's single Dharmakaya, the Rupakaya (Form Body), the Dharma of scripture and realization, the four paths in the mind-stream of a Bodhisattva, the two cessations in the mind-stream of a Hearer and Solitary Realizer, the four pairs of persons of the Lesser Vehicle Sangha, and the Bodhisattvas residing on the ten Bhumis of the Great Vehicle are not objects of refuge because they are conventional, not ultimate, and because they themselves still need to rely on others to attain liberation. The Rupakaya is conventional. Other than the Buddha's Dharma of realization, the Dharma of realization included in the mind-streams of Bodhisattvas, Hearers, and Solitary Realizers is achieved and developed through effort, and is uncertain, so it is deceptive. The Dharma of scripture must be abandoned when the truth is seen. Those Sanghas are also afraid of their own ground obscurations and latent tendencies, and rely on the Buddha, so they are accompanied by fear. As it says in the Uttaratantra: "Because of abandoning, because of being of a deceptive nature, because of non-existence, because of being accompanied by fear, the two Dharmas and the assembly of noble ones are not a permanent refuge." What is refuge? It is the ultimate Dharmakaya. It says in that very text: "Refuge is the single Buddha, because the Sage possesses the Dharmakaya. The Sangha is also his ultimate." And in the Sutra on Repaying Kindness, it says: "The venerable Ananda asked: 'To which Buddha should we take refuge?' The Buddha replied: 'Take refuge in the Dharmakaya, not in the Rupakaya.' He asked: 'In which Dharma should we take refuge?' The Buddha replied: 'Take refuge in the ultimate truth.'
Chinese
皈依于地。不是皈依世俗的法。请问，皈依于何种僧众？答：皈依于胜义谛的僧众。不是皈依世俗谛的僧众。总而言之，想要在自相续中获得三种菩提，为了这个目的而承诺并皈依，这是将因的所证立最终安立为果的皈依。如释迦牟尼佛等，已在他相续中成就的佛陀，通过开示从怖畏中救护的道路，行使导师的职责；他所开示的法，行使通往无畏之地的道路的职责；僧众行使从怖畏中解脱的助伴的职责。因此，在自相续中成就三宝的因的职责，被安立为因的皈依处。如果受持佛陀所开示的法，并与僧众为伴，就能从怖畏中解脱。在此，有些上师认为，大乘能救护细微的怖畏和障碍，能救护极细微的怖畏的，唯有自己将要获得的佛陀法身，因此被安立为果的皈依处。缘觉乘认为，未来在自相续中自然生起的证悟之法宝是果，因此被安立为果的皈依处。声闻乘认为，未来在自相续中出现的阿罗汉僧众是果的皈依处。因此，有人说三种乘各自的果皈依处各不相同，这种说法不太合理。因为大乘成佛时，承诺三身是三宝的自性，本体是一，怎么会没有法和僧众呢？声闻和缘觉都认为二灭是最终的所证。因此，按照他们自己的观点，它实际上变成了胜义谛的无上菩提法身。怎么会说声闻没有佛和法宝呢？缘觉也承诺灭尽是法性菩提，但并没有承诺只有法宝。因此，果的皈依处是指各自的菩提。
English
I take refuge in the earth. I do not take refuge in conventional Dharma. Question: In which Sangha do you take refuge? Answer: I take refuge in the Sangha of ultimate truth. I do not take refuge in the Sangha of conventional truth. In short, wanting to attain the three Bodhis in one's own mind-stream, and vowing to take refuge for that purpose, is called taking refuge in the result, because it establishes the ultimate object to be accomplished as the cause. Buddhas such as Shakyamuni, who have already attained enlightenment in others' mind-streams, show the path to protect from fear, thus performing the function of a teacher. The Dharma taught by them performs the function of a path to travel to a place free from fear. The Sangha performs the function of a companion who liberates from fear. Therefore, because they perform the function of the cause for accomplishing the Three Jewels in one's own mind-stream, they are established as the refuge of the cause. If one practices the Dharma taught by the Buddha in the company of the Sangha, one will be liberated from fear. Here, some lamas say that the Mahayana protects from subtle fears and obscurations, and that only the Dharmakaya of the Buddha that one will attain oneself can protect from extremely subtle fears, so it is established as the refuge of the result. The Pratyekabuddha Vehicle considers the Dharma Jewel that will arise naturally in one's own mind-stream in the future to be the result, so it is established as the refuge of the result. The Shravaka Vehicle considers the Arhat Sangha that will arise in one's own mind-stream in the future to be the refuge of the result. Therefore, it is said that each of the three vehicles has its own refuge of the result, but this is not very reasonable. Because when the Mahayana attains Buddhahood, it vows that the three bodies are the nature of the Three Jewels, and that the essence is one, how can there be no Dharma and Sangha? Both Shravakas and Pratyekabuddhas consider the two cessations to be the ultimate attainment. Therefore, according to their own view, it actually becomes the Dharmakaya of unsurpassed Bodhi, the ultimate truth. How can it be said that Shravakas do not have the Buddha and Dharma Jewels? The Pratyekabuddhas also vow that cessation is the Dharmata Bodhi, but they do not vow that there is only the Dharma Jewel. Therefore, the refuge of the result is intended to be one's own Bodhi.
Chinese
此外，将希求获得究竟三宝视为果皈依。在《居士强力请问经》中说：皈依佛，是希望获得佛果；皈依法，是希望获得法；皈依僧，是希望获得僧。为了成就自他二利而皈依三宝，是因皈依。在《三宝积集经》中说：比丘们，你们为了自己或他人的缘故，为了从恐惧和伤害中解脱而皈依吧，你们所希望的愿望都将圆满。密宗行者希望亲眼见到自己本具的自性心如来，现在自然安住，因此皈依共同的外境三宝，并将不共的自性心安住在原始未生的状态中。其中，各个坛城的三宝和整个教法的三宝都被认为是因皈依的对境，皈依它们就是因皈依。自己的自性心，本自存在的智慧三宝是果皈依的对境，对它不取不舍，不加改造，一心安住就是果皈依。也就是说，从希求在外境三宝处获得果的角度来说，外境三宝可以被认为是果，从为了这个目的而承诺皈依的角度来说，可以被认为是因，这样来衡量也是可以的。但主要是因为自性本自具足，不希求其他，安住于此，所以是果皈依。为了成就这个果，将皈依外境三宝作为顺缘，所以是因皈依。在《智慧成就》中说：对于三坛城的主宰，因为希望从他处获得圆满，所以希求因。光明的心性，证悟到是三坛城的主宰，然后一心安住，这被正确地宣说是殊胜的果。这里，关于如何认识三宝有两种观点。从小乘共同宗义来说，佛是殊胜的
English
Furthermore, regarding aspiring to attain the ultimate Three Jewels as the Refuge of Result, as stated in the Sutra Requested by the Powerful Householder: "Taking refuge in the Buddha is desiring to attain Buddhahood; taking refuge in the Dharma is desiring to attain the Dharma; taking refuge in the Sangha is desiring to attain the Sangha." Taking refuge in the Three Jewels for the purpose of accomplishing the benefit of oneself and others is the Refuge of Cause. As stated in the Heap of Jewels Sutra: "Monks, whether for your own sake or for the sake of others, take refuge in order to be liberated from fear and harm, and your desired wishes will be completely fulfilled." Tantrikas, desiring to directly see their own mind-essence as the Buddha, which is naturally present, take refuge in the common external Three Jewels, and non-commonly, they place their own mind-essence in the state of primordial non-arising. In this context, both the Three Jewels of each mandala and the Three Jewels of the entire teachings are considered objects of the Refuge of Cause, and taking refuge in them is the Refuge of Cause. One's own mind-essence, the spontaneously arisen wisdom Three Jewels that have always been present, is the object of the Refuge of Result. To rest single-pointedly in that, without acceptance or rejection, without alteration or fabrication, is the Refuge of Result. That is, from the perspective of desiring to attain the result from the external Three Jewels, the external Three Jewels can be considered the result, and from the perspective of vowing to take refuge for that purpose, they can be considered the cause. However, primarily because it is spontaneously present within oneself, without desiring anything else, resting in that state is the Refuge of Result, and taking refuge in the external Three Jewels as a conducive condition for accomplishing that is established as the Refuge of Cause. As stated in the Accomplishment of Wisdom: "To the lord of the three mandalas, because of desiring to obtain excellence from elsewhere, one aspires to the cause. The mind-essence of clear light, having realized it as the nature of the three mandalas, and then resting single-pointedly, is correctly explained as the supreme result." In this context, there are two views on how to identify the Three Jewels. According to the common Lesser Vehicle, the Buddha is the supreme
Chinese
是幻化的身。法是经和证悟的自性，十二部经，各自传承的道，以及三摩地等。僧是凡夫和圣者两种。凡夫包括小僧、沙弥父母、近事男等，因为他们是众生积累功德的福田。大者是受具足戒者，即比丘的大僧团。这也需要四人以上才能称为僧团。圣者包括入流果、一来果、不来果、阿罗汉果的证入者。住持者是佛。大乘也被认为是佛的三身自性，具有二种清净，究竟圆满二利。如《宝性论》所说：“非造作且任运成，非由他缘而证悟，具知悲和能力者，是具二利的佛陀。”法是体性不可言说思议，自性是趋向成佛之道或对治，相是具有道和灭二者的特征，是义法和语法的十二部经。又如《宝性论》所说：“无思无二无分别，以净除对治之方，何者以何离贪著，具二谛相即是法。离贪著二即灭谛，以及道谛所摄持。”其中，灭谛二者是指，以对治力遣除先前存在的垢染，达到无戏论的分别灭谛；以及将垢染或戏论安立为如虚空般自性本空的意义，是无分别灭谛。道是资粮道、加行道、见道、修道的证悟部分。执持二谛之相的是经和证悟的一切法。僧是新见到心之自性光明，安住于十地之上的圣者。如《宝性论》所说：“如是尽所有内义，以智慧观见清净故，具慧不退转之众，是具无上功德者。”不共的方面，在金刚乘中，根据各续部的不同而有所区别。在事部和行部续中，佛宝是五种智慧和