English
It is the illusory body. Dharma is the nature of scripture and realization, the twelve categories of scripture, the paths of their respective lineages, and samadhi, etc. Sangha is of two types: ordinary beings and noble ones. Ordinary beings include small sanghas, novice monks and nuns, male and female lay practitioners, etc., because they are fields of merit for beings to accumulate virtue. The great ones are those who have taken full ordination, i.e., the great sangha of monks. This also requires four or more people to be called a sangha. The noble ones include those who have entered the stream, once-returners, non-returners, and arhats. The abider is the Buddha. The Great Vehicle is also considered to be the nature of the three bodies of the Buddha, possessing two kinds of purity, ultimately perfect in two benefits. As stated in the Uttaratantra, "Uncreated and spontaneously accomplished, not realized by other causes, possessing knowledge, compassion, and power, is the Buddha who possesses two benefits." Dharma is the essence that is inexpressible and inconceivable, its nature is the path or antidote to becoming a Buddha, its aspect is characterized by both path and cessation, it is the Dharma of meaning and the twelve categories of scripture of words. Again, as stated in the Uttaratantra, "Without thought, without duality, without discrimination, by the side of purification and antidote, whatever is free from attachment by whatever, that which has the characteristics of the two truths is Dharma. The two free from attachment are the cessation and the path, gathered by the truths." Among them, the two cessations are: by the power of the antidote, the previously existing defilements are removed, reaching the cessation of separation that is without elaboration; and establishing the meaning of defilements or elaborations as being empty in nature like the sky, is the cessation of non-separation. The path is the part of realization of the path of accumulation, the path of preparation, the path of seeing, and the path of meditation. Holding the characteristics of the two truths is all the Dharma of scripture and realization. Sangha is the noble one who newly sees the luminosity of the nature of the mind, abiding on the ten bhumis. As stated in the Uttaratantra, "Thus, the inner meaning of all that exists, because of seeing purity with wisdom, the assembly of the wise who do not turn back, are those who possess unsurpassed qualities." The uncommon aspect, in Vajrayana, is considered to be different according to the different tantras. In the Kriya and Charya tantras, the Buddha Jewel is the five wisdoms and
Chinese
具有三身或四身自性的法性清净，以及种种幻化和加持的本尊等，如来和莲花及金刚三部所摄，圆满报身和化身具有寂静和忿怒相的大小坛城之诸本尊。法宝亦如上所说，特别是各自经中所说的。僧伽也认为是声闻、菩萨和持明者的僧伽这三种。瑜伽续中说：佛宝是五种智慧和三身或四身的法性清净，属于坛城续的金刚萨埵一切种姓之主，以及宝生、莲花、事业和如来五部所摄的三身显现为寂静和忿怒相，主尊和眷属，一个和多个，根本坛城和誓言、法、事业坛城以及四印和一印等次第属于大小坛城的诸本尊是佛。法和僧伽如前所说。大瑜伽之理中说：佛宝是薄伽梵大圆满，如来一切身语意金刚自性与一切无别而住的主尊和眷属，一个和多个，成群和坛城之相庄严陈设而住的诸尊，以及从彼所生的种种化身一切。法宝亦如前所示一切，此外，三宝无别的自性，以相好而炽燃是殊胜无上的僧宝。为何称为宝呢？《宝性论》中说：生起稀少故，无垢故，具力故，以及世间之庄严故，是殊胜之性故，无有变异故，是宝。总而言之，以与珍宝相似的六法，佛、法、僧这三宝如珍宝般宣说，即是说，生起稀少故。
English
The Dharmata, pure in nature, possessing the nature of the three or four Kayas, along with the deities of various manifestations and blessings, those gathered by the three families of Tathagata, Padma, and Vajra, the deities of the large and small mandalas with the Sambhogakaya and Nirmanakaya, having peaceful and wrathful aspects. The Dharma Jewel is also as mentioned above, especially as it is known in its own scriptures. The Sangha is also considered to be threefold: the Sangha of Shravakas, Bodhisattvas, and Vidyadharas. In the Yoga Tantra, it says: The Buddha Jewel is the five wisdoms and the Dharmata, pure in nature, of the three or four Kayas, belonging to the Mandala Tantra, Vajrasattva, the lord of all families, and the three Kayas gathered by the five families of Ratna, Padma, Karma, and Tathagata, appearing as peaceful and wrathful, the main deity and retinue, one and many, the root mandala and the Samaya, Dharma, and Karma mandalas, and the deities belonging to the large and small mandalas in the order of the four mudras and one mudra, etc., are the Buddhas. The Dharma and Sangha are as just explained. In the manner of Mahayoga, it says: The Buddha Jewel is the Bhagavan Mahasambhoga, the essence of the Vajra of body, speech, and mind of all the Tathagatas, residing inseparably with all, the main deity and retinue, one and many, the groups and those residing in the form of a mandala, arranged in a magnificent array, and all the various emanations arising from them. The Dharma Jewel is also all that has been shown before, and furthermore, the nature of the three Jewels, inseparable, blazing with marks and signs, is the supreme and unsurpassed Sangha Jewel. Why is it called a Jewel? The Uttaratantra says: Because it is rare to arise, because it is stainless, because it is powerful, and because it is the ornament of the world, because it is the nature of excellence, because it is immutable, it is a Jewel. In short, with the six qualities similar to a jewel, these three Jewels called Buddha, Dharma, and Sangha are spoken of as being like a jewel, that is to say, because they are rare to arise.
Chinese
符合正法是因为，即使在无数劫中也没有积累善根的人也不会遇到它。符合无垢正法是因为，在一切方面都远离垢染。符合具有力量的正法是因为，具有六神通等不可思议的功德力量。因为成为世间庄严而符合正法是因为，是一切众生善念的因。比人造宝石更殊胜而符合正法是因为，是超世间的。因为不因赞扬和诽谤等而改变而符合正法是因为，是无为法的自性。如此宣说了。 关于安立为三的方式，也是，在那部经中说：“导师、教法、师长，对于三乘和三种行为，依于信解者的意愿，而安立三种皈依。” 它的注释中说：为了显示导师的功德，为了教法的意义，对于追求佛陀实体的菩萨乘的补特伽罗，以及对于信解以佛为最胜者的人们，依于他们的意愿，佛是皈依处，因为他是二足中的最胜者，如此教导并安立。为了显示导师所教导的功德，为了教法的意义，对于自己为了随顺缘起甚深之法而进入的，独觉乘的补特伽罗，以及对于信解以法为最胜者的人们，依于他们的意愿，法是皈依处，因为他是离欲者的最胜者，如此教导并如实安立。为了显示善于进入导师教法的弟子的功德，为了教法的意义，对于为了随顺从他人听闻之语而进入的，声闻乘的补特伽罗，以及对于信解以僧为最胜者的人们，依于他们的意愿，僧是皈依处，因为他是众中的最胜者，如此教导并安立。总而言之，暂时的皈依是三宝，究竟的皈依是唯一的佛陀。在那部经中说：为了殊胜意义而行者的，皈依是佛
English
It is in accordance with the Dharma because even those who have not accumulated roots of virtue in many eons will not encounter it. It is in accordance with the immaculate Dharma because it is free from defilements in all respects. It is in accordance with the Dharma that possesses power because it possesses inconceivable powers of qualities such as the six kinds of clairvoyance. It is in accordance with the Dharma because it becomes the ornament of the world because it is the cause of the virtuous thoughts of all beings. It is in accordance with the Dharma as being superior to artificial jewels because it is transcendental. It is in accordance with the Dharma because it does not change due to praise and blame, etc., because it is the nature of the unconditioned. Thus it was said. Regarding the way of establishing it as three, it is also said in that very text: "The teacher, the teaching, and the master, for the three vehicles and the three actions, based on the wishes of those who have faith, the three refuges are established." In its commentary, it says: "For the purpose of showing the qualities of the teacher, for the sake of the meaning of the teaching, for the individuals of the Bodhisattva Vehicle who have entered into seeking the very essence of the Buddha, and for those who are devoted to making the Buddha the supreme object, based on their wishes, the Buddha is the refuge, because he is the supreme among the two-legged ones," thus teaching and establishing it. "For the purpose of showing the qualities of the teaching taught by the teacher, for the sake of the meaning of the teaching, for those who have entered into following the profound Dharma of dependent origination themselves, the individuals of the Pratyekabuddha Vehicle, and for those who are devoted to making the Dharma the supreme object, based on their wishes, the Dharma is the refuge, because it is the supreme among those who are free from desire," thus teaching and truly establishing it. "For the purpose of showing the qualities of the disciples who have well entered into the teacher's teaching, for the sake of the meaning of the teaching, for those who have entered into following the words heard from others, the individuals of the Shravaka Vehicle, and for those who are devoted to making the Sangha the supreme object, based on their wishes, the Sangha is the refuge, because it is the supreme among the assemblies," thus teaching and establishing it. In short, the temporary refuge is the Three Jewels, and the ultimate refuge is the single Buddha. In that very text, it says: "For those who go for the sake of the supreme meaning, the refuge is the Buddha."
Chinese
是唯一的导师。因为释迦牟尼具有法身，所以僧众也是他的最终归宿。如是说，因为是作为最终归宿所应追求的果位的皈依处。对于所依之境的差别，也有三种：共同归依三宝是指：现在共同承诺，对于有救护能力者，祈求从恐惧中救护自己，为了阐述堪为承诺仪轨所依之境的自性而宣说。所依之境是有所缘的三宝。佛是殊胜的化身，以妙相庄严。法有两种，即无垢的经教之法，经部和续部是各种乘的意义。圣言是文字显现的影像。如此，大小乘中都著名，特别是作为皈依处的殊胜三宝，即以妙相庄严的化身，以及一切圆满受用。法是经部和续部的词句和意义，以及一切文字的影像。关于法宝的差别，有经教之法和证悟之法两种。其中，经教之法也有两种所依之法，即十二部经。也就是十二部经，即：契经、应颂、记别、讽颂、自说、因缘、譬喻、本事、本生、方广、希法、论议。如圣者月光童子经中说：契经部，应颂部，记别部，讽颂部，自说部，因缘部，譬喻部，本事部，本生部，方广部，显示决定部，以及希有法部等。其中，将相同类别的归纳在一起的是契经部。最初以散文形式，最后以偈颂归纳其意义的是应颂。对佛等进行授记的是记别。只有偈颂的是讽颂。劝请听法者而宣说
English
is the only teacher. Because Shakyamuni possesses the Dharmakaya, the Sangha is also his ultimate refuge. It is said so because it is the refuge of the fruit that should be pursued as the ultimate refuge. There are also three types of differences in the object of reliance: Common refuge in the Three Jewels refers to: Now, jointly commit, to those who have the ability to save, pray to save oneself from fear, in order to explain the nature of the object that can be the basis of the commitment ritual. The object of reliance is the Three Jewels with objects of focus. The Buddha is the supreme incarnation, adorned with excellent marks. There are two kinds of Dharma, namely the immaculate Dharma of scripture, the Sutra and Tantra sections are the meanings of various vehicles. The Holy Word is the image of the manifestation of words. Thus, it is famous in both the Mahayana and Hinayana, especially the supreme Three Jewels as the object of refuge, namely the incarnation adorned with excellent marks, and all perfect enjoyment. The Dharma is the words and meanings of the Sutra and Tantra, and all the images of words. Regarding the difference of the Dharma Jewel, there are two kinds of Dharma: the Dharma of scripture and the Dharma of realization. Among them, there are also two kinds of Dharma of reliance in the Dharma of scripture, namely the twelve parts of scripture. That is, the twelve parts of scripture, namely: Sutra, Geya, Vyakarna, Gatha, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Adbhutadharma, and Upadesa. As it is said in the Sutra of the Holy Moonlight Boy: Sutra section, Geya section, Vyakarna section, Gatha section, Udana section, Nidana section, Avadana section, Itivrttaka section, Jataka section, Vaipulya section, Showing the Decision section, and the Wonderful Dharma section, etc. Among them, those that are classified together in the same category are the Sutra section. First in prose form, and finally summarizing its meaning in verse is Geya. Prediction to the Buddha etc. is Vyakarna. Only verses are Gatha. Exhorting the listener to preach