Chinese
渴望引导的善知识，就像蜜蜂渴望花朵一样产生。同样，对于渴望的对境——三宝的功德、业果的道理、以及善知识们，从内心深处获得定解，并对此毫不怀疑地信任。如此以信任的信心，皈依三宝，进入佛法之门，就像盐融入水中一样，无论内外发生什么情况，即使面临生命危险，心意也不会退转。这四种信心，总的来说包括闻、思、修等等；特别是，在此皈依的时刻，即使面临生命危险，也必须不从三宝退转。以前，一位佛教居士被外道抓住，威胁说如果他不放弃三宝皈依处就要杀了他。居士说：口头上我可以满足你的要求，但内心绝不放弃。说完就牺牲了生命。因此，如果有了这样的决心，其他的欢喜信等都会融入其中，自然而然地产生，不可能没有。第三，讲述产生信心的原因，分为两部分：一般讲述产生信心的四个原因，以及分别讲述忆念三宝。第一部分是：那些信心在相续中尚未生起者，令其生起；已生起者，令其增长的原因有很多，但归纳起来就是这四个。哪四个呢？一旦依止了具有功德的具相上师，他的自性就是自己也安住在为他人指示的道路上，因此是意义相符的；以及以各种方法使他人行持信心等善事的利他行为和实践，听闻越多，就越成为增长信心的原因。同样，如果与具有信心的圣友交往，他的思想行为也会自然而然地影响你，因为公正的心是利益的，语言是真实的自性。如果反复忆念三宝的功德，信心就会增长。对于世间神和仙人等，以及他们所宣扬的宗义，越是进行分析思考，就越会发现其过失的自性和矛盾之处。
English
The mind that desires a virtuous spiritual friend who guides, arises like a bee longing for a flower. Likewise, with regard to the qualities of the Three Jewels, the objects of desire, the principles of karma and its effects, and virtuous spiritual friends, generate certainty from the depths of your heart, and trust in them without any doubt. Thus, with the faith of trust, take refuge in the Three Jewels, enter the gate of the teachings, and like salt dissolving in water, no matter what external or internal circumstances arise, even if it costs your life, your mind will not turn back. These four types of faith generally include listening, contemplating, meditating, and so on. In particular, at this moment of taking refuge, even if it costs your life, you must not turn back from the Three Jewels. In the past, a Buddhist layman was captured by non-Buddhists, who threatened to kill him if he did not renounce the Three Jewels of refuge. The layman said, "In words, I will fulfill your wishes, but from my heart, I will not give them up." And so he gave up his life. Therefore, if you have such determination, other faiths such as joyful faith will be included in it, and will arise naturally and inevitably. It is impossible for them not to exist. Third, explaining the causes of generating faith, there are two parts: generally explaining the four causes of generating faith, and specifically explaining the recollection of the Three Jewels. The first is: the causes for generating those faiths that have not yet arisen in the mindstream, and for increasing those that have already arisen, are many, but to summarize, they are these four. What are the four? Once you rely on a qualified and virtuous teacher, his nature is that he himself also abides on the path he shows to others, so he is consistent in meaning. And hearing more about the altruistic actions and practices of applying various methods to lead others to virtue such as faith, becomes a cause for increasing faith. Similarly, if you associate with virtuous friends who have faith, their thoughts and actions will naturally influence you, because an impartial mind is beneficial, and speech is of the nature of truth. If you repeatedly remember the qualities of the Three Jewels, faith will increase. The more you analyze and contemplate worldly gods and sages, and the philosophical tenets they teach, the more you will discover their flawed nature and contradictions.
Chinese
虽然见到各种各样的显现，但对于三宝的功德，如果用三种智慧进行辨析，并且在心中反复熟悉，那么就会见到如此这般独特的功德和一切教法都没有矛盾，无疑会获得不可动摇的信心。而且，死亡很快就会到来，轮回的任何地方都没有意义，三恶道中痛苦难以忍受，即使是天界人天的安乐也无法脱离变异的痛苦。对于世间今生的事务，无论多么努力，不仅没有眼前和长远的利益，而且会带来今生来世一切毁灭的过患，从内心深处反复思维，从而生起由出离心引导的真实的信心。第二，详细讲述忆念三宝，分为三部分：讲述佛、法、僧的功德。第一部分分为两部分： общей 讲述和详细讲述。第一部分是：能仁佛陀薄伽梵等的身语意无尽庄严轮的功德与法界相同且无边无际，甚至一个毛孔的功德也无法衡量。《定解宝灯论》中说：谁若衡量佛陀之法，彼之心识极度迷醉，对于超越衡量者则无衡量，导师一切功德不可思议。如果得到恒河沙数劫，寿命的长度也达到那个时候，也不能用佛陀的智慧，赞叹一根毫毛而达到尽头。虽然如此，但简略地从名称意义的角度，对外在宣说忆念佛陀的功德差别。《三宝随念经》中说：如是佛陀薄伽梵如来等乃至天人导师之间，将在下文宣说。从本体安住的方式，从内在宣说，文殊菩萨说：断除因，具功德，三者为善逝。如是宣说断证功德达到究竟。第二，详细讲述也分为两部分：断除的功德和证悟的功德。
English
Although various appearances are seen, if the qualities of the Three Jewels are analyzed with the three wisdoms, and repeatedly familiarized in the mind, then one will see such unique qualities and all the teachings without contradiction, and undoubtedly gain unwavering faith. Moreover, death will come quickly, and there is no essence in any place of samsara. The suffering in the three lower realms is unbearable, and even the happiness of gods and humans in the higher realms cannot escape the suffering of change. No matter how much one strives for worldly affairs in this life, not only is there no immediate or long-term benefit, but it also brings the fault of destroying everything in this life and the next. From the depths of one's heart, repeatedly contemplating this, a genuine faith led by renunciation will arise. Second, the detailed explanation of recollecting the Three Jewels is divided into three parts: explaining the qualities of the Buddha, Dharma, and Sangha. The first part is divided into two parts: general explanation and detailed explanation. The first part is: the qualities of the inexhaustible wheel of adornments of the body, speech, and mind of the Shakyamuni Buddha, the Bhagavan, etc., are equal to the Dharmadhatu and boundless, and even the qualities of a single pore cannot be measured. The Samadhiraja Sutra says: "Whoever measures the Buddha's Dharma, that person's mind is extremely intoxicated, for that which transcends measurement, there is no measurement, the qualities of the guide are all inconceivable." And: "If one obtains as many kalpas as there are sands in the Ganges, and the length of life also reaches that time, one cannot, with the wisdom of the Buddha, praise a single hair and reach the end." Nevertheless, to briefly explain the distinctions of the qualities of recollecting the Buddha from the perspective of name and meaning, outwardly, the Sutra of Recollecting the Three Jewels says: "Thus, the Buddha, the Bhagavan, the Tathagata, etc., up to the teacher of gods and humans," which will be explained below. From the way the essence abides, inwardly, Manjushri says: "Abandoning the cause, possessing qualities, the three are the Sugata." Thus, it is said that the qualities of abandonment and realization reach the ultimate. Second, the detailed explanation is also divided into two parts: the qualities of abandonment and the qualities of realization.
Chinese
是讲述功德。首先，总的来说，对于心性的本质有无边无际的分别妄念作为遮蔽。如果归纳起来，可以概括为两种：一是对于真谛颠倒的妄念所作的增益，二是对色等事物执着为我与我所，以及对蕴等各自的自性执着为彼与此的俱生妄念。这两种妄念的执着对境，由于有补特伽罗和我所法的差别，所以人我执也分为两种。其中，将俱生和遍计的这两部分像连根拔起一样断除，就是次第证悟真谛的见道，以及使之恒常熟悉和习惯的修道之智慧。而且，通过大乘殊胜的禅定，能够摧毁并断除悭吝等烦恼的证悟，以及对三轮分别的所知障及其习气，从而获得圆满的断除功德。或者，断除是指对治的智慧。例如，与不相顺的轮回解脱被称为解脱、涅槃和脱离一样。见道和修道的这两种智慧，不仅是各自不相顺之品的断除对治，而且由于从所断除的那些法中解脱出来，所以也是解脱的智慧。因此，我认为也可以解释为这两种智慧摧毁了烦恼障和所知障。因此，为了稍微展开解释它们的类别，分为两种：所断的类别，以及如何断除的方式。第一种分为两种：见道所断和修道所断。首先，见道所断有一百一十二种：1贪、2嗔、3慢、4无明、5怀疑、6坏聚见、7边见、8邪见、9见取见、10戒禁取见。五非见与见，见道所断有十根本。这些对于四圣谛，坏聚见、边见、邪见、无明、怀疑是直接的，嗔恨是由于嗔恨的力量而颠倒地进入，其余的都是通过间接的方式进入。欲界中有十种，色界和无色界没有嗔恨。这样总共有一百一十二种。如是说。
English
This is the explanation of the qualities. Firstly, in general, there are limitless distinctions of conceptualizations that obscure the essence of mind. If categorized, they can be summarized into two: the superimposition of conceptualizations that are contrary to the truth, and the innate conceptualizations that cling to forms and other objects as "I" and "mine," and cling to the self-nature of the skandhas and so on as "this" and "that." The objects of clinging of these two conceptualizations, due to the distinction between the self of the person and the self of phenomena, the self-grasping is also twofold. Of these, the abandonment of both the imputed and innate aspects, like uprooting a seed, is, in sequence, the path of seeing, which directly sees the truth, and the wisdom of the path of meditation, which makes it familiar and habitual. Moreover, through the superior meditation of the Great Vehicle, one can destroy and abandon all the afflictive emotions such as miserliness, and the obscurations of knowledge, along with their predispositions, which are the conceptualizations of the three spheres, thereby attaining the ultimate perfection of abandonment. Alternatively, "abandonment" refers to the wisdom of the antidote. For example, just as liberation from the unfavorable side of samsara is called liberation, nirvana, and release. These two wisdoms of the path of seeing and the path of meditation are not only the antidotes that abandon their respective unfavorable sides, but also, because they are liberated from those to be abandoned, they are also the wisdom of liberation. Therefore, I think it is also permissible to explain that these two wisdoms destroy the obscurations of afflictions and knowledge. Therefore, to explain their categories in a little more detail, there are two: the categories of what is to be abandoned, and how it is abandoned. The first has two: what is abandoned by the path of seeing and what is abandoned by the path of meditation. First, what is abandoned by the path of seeing is one hundred and twelve: 1. Attachment, 2. Anger, 3. Pride, 4. Ignorance, 5. Doubt, 6. View of the transitory as real, 7. View of extremes, 8. Wrong view, 9. Holding views as supreme, 10. Holding ethical discipline and moral conduct as supreme. The five non-views and the views, the ten roots are what is abandoned by the path of seeing. Regarding these four truths, the view of the transitory as real, the view of extremes, wrong view, ignorance, and doubt are direct. Anger enters perversely due to the power of anger. The remaining four enter indirectly. In the desire realm, there are all ten. In the form and formless realms, there is no anger. Thus, there are one hundred and twelve. Thus it is said.
Chinese
抛弃见道之根本有十个，即贪欲、嗔恚、我慢、无明、怀疑这五种非见；以及有身见、边见、邪见、见取见、戒禁取见这五种见，合起来是十种。这些以错误进入四谛的方式有八和十二种。在欲界，每一种真谛都包含这十种，所以是四十种。在上面的两个界，除了嗔恚之外，每一种都包含九种，所以是九乘以四等于三十六，再乘以二等于七十二种。加上之前的四十种，总共是一百一十二种。这些如何错误地进入呢？三种见和两种非见这五种是直接错误地进入的。即，以这些真谛为对境，有身见视之为我和我所；边见视之为常或断；邪见视之为不存在；无明不了解这些真谛的意义；怀疑则怀疑这是真谛还是非真谛。这些在真谛和（认识）之间被其他事物阻断，因此是直接的错误进入。两种非见和两种见，这四种是通过间接的方式错误地进入的。即，贪欲执着于见以何种方式把握真谛的恶见；我慢使恶见的内心充满；见取见将恶见视为最殊胜的；戒律和苦行取见则视与恶见相关的恶行是清净解脱的决定因素。这些见以真谛为对境，而这些（非见）以见为对境，因此真谛和（认识）之间被恶见阻断，所以是间接的错误进入。嗔恚是以力量而错误进入的，即由于恶见存在于相续中，所以对与恶见不一致的其他见产生嗔恚，因此这是以真谛和自己的见两者为对境，所以是以力量而错误进入的。这些进入灭道二谛的方式还有更详细的分析，但即使只有这些也足够了。 第二，修所断有四百一十四种，即贪欲1、嗔恚2、我慢3、愚痴4，有身5见、边6见是修所断的六种。欲界有六种，色界和无色界，除了嗔恚之外，各有五种。通过土地和大中小来划分，所以有四百一十四种。因此，修所断的根本有六种，即贪欲、嗔恚、我慢、无明、有身见、边执见。