Chinese
如果执着于能依和所依二者，就不是究竟的皈依。以果的皈依来说，就是没有希求。也就是，以心意观想虚空中的三宝为所依的形态，自己和一切众生都皈依，这二者也都是自己心识的幻化，在作用上有所不同，实际上连微尘许的差别也没有。心性不落于任何一方，安住于如虚空般的体性中，因此安住于远离戏论的状态。在《中观根本慧论》中说：‘善现，如果对佛陀也不执着，对法和僧伽也不思念，这就是真正的皈依。’因此，认为所依的三宝，以及能依的自己和众生是不同的，这不是实相的意义，所以要知道这是无所希求的自性。接下来是后得的阐述：方法是，由此圆满了智慧的积聚，获得法身。将后得的显现回向为梦幻泡影。像这样，不可执着的空性是智慧的积聚，因此能成就法身。在《二谛经》中说：‘文殊，以福德的积聚能获得色身，以智慧的积聚能证得殊胜的法身。’因此，将显现世间轮回涅槃的一切法，在无而显现的梦幻泡影中进行回向。如何回向呢？在《律藏》中说：‘以此广大之善根，愿我于众生成为自生佛，未被往昔诸佛所度化，愿我能解脱一切众生。’等等方式。关于因的学处有四种，首先是劝诫不要舍弃三宝：从那以后，皈依的学处有两种，首先是因的次第：为了生命、王位、奖赏等等，不应舍弃上师和三宝。为什么呢？因为那些只能带来今生少许的安乐，而皈依能成就增上生和决定胜的一切安乐，因为有下劣和殊胜的差别。寂天菩萨说：‘不应为了小利而舍弃大利，主要应为他人着想。’意思相同。《律藏》中也说：‘你为了生命、王位，甚至为了欢笑，也不应舍弃三
English
If one clings to the two, the object and the subject, it is not ultimate refuge. Taking refuge with the result is without aspiration. That is, mentally visualizing the Three Jewels in space as the form of the object, oneself and all sentient beings take refuge; both of these are also transformations of one's own mind, differing in function, but in reality, there is not even a particle of difference. The nature of mind does not fall to any side, abiding in the nature of space, so it is placed in a state free from elaboration. The Intermediate Mother says: 'Subhuti, if one does not perceive even the Buddha, and does not think of the Dharma and the Sangha, this is the true refuge.' Therefore, thinking of the object, the Three Jewels, and the subject, oneself and sentient beings, as different is not the meaning of reality, so one should know that it is the nature of non-aspiration. Next is the explanation of post-meditation: The method is, by this, one perfects the accumulation of wisdom and attains the Dharmakaya. Dedicate the post-meditation appearances as dreamlike illusions. In this way, the emptiness that is not clung to is the accumulation of wisdom, so the Dharmakaya is accomplished. In the Sutra on the Two Truths, it says: 'Manjushri, by the accumulation of merit, one obtains the Rupakaya, and by the accumulation of wisdom, one realizes the supreme Dharmakaya.' Therefore, dedicate all phenomena of samsara and nirvana, which appear without being, in the state of dreamlike illusions. How to dedicate? In the Vinaya Sutra, it says: 'By this great virtue, may I become a self-born Buddha among beings, may I liberate all beings who have not been liberated by the Buddhas of the past.' and so on. Regarding the four trainings of the cause, the first is the exhortation not to abandon the Three Jewels: From then on, there are two trainings of refuge, the first is the order of the cause: For the sake of life, kingdom, rewards, etc., one should not abandon the lama and the Three Jewels. Why? Because those can only bring a little happiness in this life, while taking refuge can accomplish all the happiness of higher realms and definite goodness, because there is a difference between inferior and superior. Shantideva says: 'One should not abandon the great for the sake of the small, one should mainly think of the benefit of others.' The meaning is the same. The Vinaya Sutra also says: 'You should not abandon the Three Jewels for the sake of life, kingdom, or even laughter.'
Chinese
应当断除三种过失。以下是关于劝诫不欺骗应供养者的教诲。此外，皈依上师，不欺骗应供养者；对于圣者，断除诽谤等不悦耳之语。如同《树木庄严经》所说：依止善知识，不欺骗应供养者，对于圣者，应当完全断除说不悦耳之语，应当随顺圣法。以下是关于三皈依的守护界限的阐述。此外，皈依佛陀，不礼拜其他天神；皈依法，断除伤害众生；皈依僧伽，不与外道为伍。如同《圣大般涅槃经》所说：凡皈依佛者，即是真正的居士，任何时候都不皈依其他天神。皈依圣法者，远离伤害和损害之心。皈依僧伽者，不偏向其他外道。以下是关于以信心供养的劝诫。上师和三宝，对于他们的形象也应以信心极力供养，日夜忆念，恒常皈依。对于三宝和上师的身像，乃至不轻视，不踩踏其影子，尽己所能地进行供养，因为他们是化现为功德之田。如经所说：我于五浊恶世时，化现为善知识。以及《白莲经》所说：化现为多种身像，做利益众生行善之事。以及《耳饰》中说：于五百之末，我住于文字之形，当思念我即是彼，彼时当恭敬之。日夜或者六时，或者三时，乃至一次忆念而皈依，并随之修持善法。如何修持呢？讲述善知识的功德，学习其行为。讲述三宝的功德，并随之学习。行为与律藏相符，禅修与经藏相符，见解与论藏相符而修持，这是随顺道路的皈依。在《摄事品》中说：依止圣者，听闻圣法，与僧伽...
English
It is said that three faults should be abandoned. Here is the instruction on not deceiving those worthy of offerings. Furthermore, having taken refuge in the Lama, do not deceive those worthy of offerings; towards the holy ones, abandon unpleasant speech such as slander. As it is said in the Ornament of the Tree Sutra: By relying on a virtuous friend, one does not deceive those worthy of offerings, and one should completely abandon speaking unpleasantly about the holy beings, and one should follow the holy Dharma. The following is an explanation of the boundaries of the Three Refuges. Furthermore, having taken refuge in the Buddha, do not prostrate to other gods; having taken refuge in the Dharma, abandon harming sentient beings; having taken refuge in the Sangha, do not associate with non-Buddhists. As it is said in the Noble Great Nirvana Sutra: Whoever goes for refuge to the Buddha, is a true devotee, and at no time does one go for refuge to other gods. One who goes for refuge to the Holy Dharma, is free from the mind of harming and hurting. One who goes for refuge to the Sangha, does not side with other non-Buddhists. The following is an exhortation to offer with faith. The Lama and the Three Jewels, one should offer to their images with faith, day and night remember them and always take refuge. One should not despise even the mere image of the Three Jewels and the Lama, and one should offer as much as one can without stepping on their shadows, because they are emanations of the field of merit. As it is said: In the degenerate age, I will emanate as a virtuous friend. And as it is said in the White Lotus Sutra: Emanating in many forms, I will do the work of beings practicing virtue. And as it is said in the Ear Ornament: At the end of the five hundred, I will abide in the form of letters. Think of me as that, and at that time, be respectful to it. Day and night, or six times, or three times, or even once, remember and take refuge, and then practice virtue. How to practice? Speak of the qualities of the virtuous friend and learn from their actions. Speak of the qualities of the Three Jewels and learn from them. Practice in accordance with the Vinaya for conduct, the Sutras for meditation, and the Abhidharma for view, is the refuge that follows the path. In the Compendium of Grounds it says: Relying on holy beings, listening to the holy Dharma, and with the Sangha...
Chinese
据说，随顺而行就是皈依。果的学处也有两种。真实的学处是：第二，果的学处应努力修持平等性。不分别好坏，没有优劣取舍。不依赖戏论，修习本来的法性。一切圆满任运，行持于一个坛城中。如《中品般若经》所说：想要修习般若波罗蜜多的人，应当以不执著任何法，不随意见到的方式来修习。什么是呢？不应以这是殊胜的，这是低劣的，这是应取的，这是应舍的，这是佛的法，这是其他外道的法等二元对立的方式来观察。关于退失的原因是：现在讲述共同的住处如何守护。皈依的律仪，舍弃的原因是假设的承诺已过时。本质上的原因是生起邪见而舍弃。因为学处退失而堕落。以谨慎和正念来严谨地取舍。也就是，当菩提心在菩提树下成佛时，因为以仪轨受持的时间已过，所以是假设的舍弃。生起邪见而舍弃三宝，以及无法修持而放弃皈依的学处，是本质上的舍弃。向其他神灵顶礼等，稍微违背学处，被称为趋向低劣。那些过患就像国王模仿者一样，不被包括在佛教徒之中；像商人被摆渡人欺骗一样，做什么都充满恐惧；像倒塌的墙壁上的图画一样，一切学处和律仪都容易毁灭；像失去军队保护的民众一样，容易被各种伤害所践踏；像超越法律的罪犯一样，因为誓言退失而堕入恶道等等，有很多过患。因此，观察退失的过患而生起后悔之心忏悔，以后以律仪之心受持，就能恢复。有些人认为有数量上的规定，但这里没有规定，因为发心是从善心中产生的。如《入行论》所说：舍弃的心获得时，称为戒律波罗蜜多。第三，讲述利益，有七种：生生世世
English
It is said that following accordingly is taking refuge. The discipline of the result also has two aspects. The actual discipline is: Second, the discipline of the result should be diligently practiced with equanimity. Do not discriminate between good and bad, without superior or inferior acceptance or rejection. Do not rely on elaboration, cultivate the natural Dharma nature. Practice everything as spontaneously perfect within a single mandala. As it is said in the Intermediate Mother (Madhyamika Prajnaparamita Sutra): Those who wish to cultivate the Perfection of Wisdom should train in a way that does not fixate on any dharma and does not follow after what is seen. What is it? One should not examine in a dualistic way, such as 'This is superior,' 'This is inferior,' 'This is to be accepted,' 'This is to be rejected,' 'This is the Dharma of the Buddha,' 'This is the dharma of other wanderers.' The explanation of the causes of decline is: Now, I will explain how to guard the common grounds. The reasons for abandoning the vows of refuge are: the imputed reason is that the accepted promise has passed. The essential reason is abandoning due to the arising of wrong views. Falling into inferiority due to the deterioration of discipline. One should carefully accept and reject with mindfulness and awareness. That is, when the essence of enlightenment is attained under the Bodhi tree, the imputed reason for abandoning is that the time of taking vows through rituals has passed. Abandoning the Three Jewels due to the arising of wrong views, and offering up the discipline of refuge because one is unable to practice, is the essential reason for abandoning. Bowing to other deities and so on, slightly violating the discipline, is called tending towards inferiority. The faults of these are like a king's imitator, not being included among Buddhists; like a merchant being deceived by a ferryman, being filled with fear in whatever one does; like a painting on a collapsing wall, all disciplines and vows being easily destroyed; like a commoner without the protection of an army, being easily trampled by various harms; like a criminal beyond the law, falling into the lower realms due to the deterioration of vows, and so on, there are many faults. Therefore, contemplating the faults of decline and confessing with regret, and then taking vows with the mind of discipline, one can restore them. Some believe there is a fixed number, but here there is no fixed number, because the mind of renunciation arises from virtuous thoughts. As it is said in the Bodhicharyavatara: When the mind of renunciation is obtained, it is called the Perfection of Discipline. Third, explaining the benefits, there are seven: In all lifetimes
Chinese
皈依的利益：现在宣说利益。看到外道自在天等作为皈依处，会堕入恶趣等，任何其他的皈依处都会欺骗你。因此，对大悲之神生起信心，生生世世都能从恐惧中解救出来。还有什么比这更能带来利益和安乐呢？像这样仅仅是皈依，就能关闭恶趣之门，并将一切世世代代安置于通往善趣和解脱的大道上，这是无与伦比的皈依。如《贤愚经》所说：凡皈依佛者，彼等不堕恶趣，舍弃人身后，将生于天界。等等。积累二资粮的利益：皈依的圣者，其清净之心是信心的基础，以福德和智慧的雨水充分滋润，使法界善妙的幼苗茁壮成长，从而使佛陀的圆满庄稼成熟。在信心的基础上，以二资粮的雨水使自性的种子不断增长，最终成熟为佛陀的庄稼。《涅槃经》中说：凡皈依三宝者，福德智慧殊胜聚，世间胜法增，必获证佛果。等等。无量功德的利益：此外，皈依之人的，行为如法，具有善德、惭愧和羞耻心。谨慎、正念，功德众多，陀罗尼云、智慧日于心中显现。即使在梦中也不会分离，能见到本尊，能忆起前世，并以高贵的种姓和财富而庄严。如《童子宝施经》所说：凡皈依佛者，彼等一切善法皆得增长。是有惭愧者。是有羞耻者。凡皈依于法者，彼等是谨慎者。是功德之聚者。是常能忆念前世者。是具有佛法之分者。凡皈依僧者，彼等之心是堪能者。是三摩地和陀罗尼之门众多者。是常具高贵种姓者。即使在梦中，也不会与佛、法、僧分离。等等。白方。