Chinese
这来自于力量。为了如理地在自相续中修持导师所开示的法，因为仅凭自身的力量无法成办，所以作为能诠之教和所诠之学的受持之处，以及实修的助伴或三学宝的一切证悟的所依之处，就是僧伽宝。因此，三宝被确定为希求解脱者的皈依处。《皈依七十颂》中说：“佛陀、正法与僧伽，是欲求解脱者的皈依。”第三，皈依的分类有两种：因果的分类和发心的分类。第一种是：一般来说，因果皈依的安立方式是这样的：对已在他相续中存在的，以导师、道和友伴的方式皈依的三宝，是暂时的因皈依；以及期望未来在自相续中获得三宝，是究竟的果皈依。那么，这和发愿心的区别是什么呢？至尊索南孜摩说：发愿心必须要有誓愿，所以这两者的区别在于是否被誓愿的铁钩所控制。全知法王说：发愿心是缘于利他，而这里是缘于自利的区别。也就是说，为了成办利他，如果自己没有皈依，那是不行的，所以因为主要而这样安立，并不是说大乘皈依没有缘于利他。因此，在本论中，将名相乘的皈依安立为因皈依，将密咒乘的皈依安立为果皈依。而且，皈依不仅仅是祈祷所希望的事情，而是需要从内心深处发誓，因此分为两种。其中，在其他无数劫等结束时，希望三宝在自相续中成就而发誓修持，这是因名相乘的皈依。也就是说，虽然暂时希望在相续中逐渐生起法和僧伽的功德，但...
English
This comes from power. In order to properly cultivate in one's own mindstream the Dharma taught by the Teacher, because it cannot be accomplished by one's own power alone, the Sangha Jewel is the basis for all realizations of the expressive teachings and the objects of learning, as well as the companion for practice or the three precious trainings. Therefore, the Three Jewels are established as the objects of refuge for those who seek liberation. The "Seventy Verses on Refuge" states: "The Buddha, Dharma, and Sangha are the refuge of those who desire liberation." Third, there are two divisions of refuge: the division of cause and effect, and the division of motivation. The first is: In general, the way to establish refuge of cause and effect is as follows: Taking refuge in the Three Jewels that already exist in the mindstream of others as the teacher, the path, and the companion is the temporary refuge of cause; and aspiring to attain the Three Jewels in one's own mindstream in the future is the ultimate refuge of effect. So, what is the difference between this and aspiration? Jetsun Sonam Tsemo said: Aspiration must have a vow, so the difference between these two is whether or not they are controlled by the iron hook of the vow. The Omniscient Dharma King said: Aspiration is focused on benefiting others, while this is focused on benefiting oneself. That is to say, in order to accomplish benefiting others, it is impossible if one has not taken refuge oneself, so it is established as the main thing, but it is not said that the Great Vehicle refuge does not focus on benefiting others. Therefore, in the context of this treatise, the refuge of the Characteristic Vehicle is established as the refuge of cause, and the refuge of the Mantra Vehicle is established as the refuge of effect. Moreover, taking refuge is not merely praying for what one desires, but requires a vow from the depths of one's heart, so it is divided into two types. Among them, at the end of other countless eons, etc., vowing to cultivate with the hope that the Three Jewels will be accomplished in one's own mindstream is the refuge of the Characteristic Vehicle of cause. That is to say, although one temporarily hopes to gradually generate the qualities of Dharma and Sangha in the mindstream, but...
Chinese
因为我已经生起了证悟正法的智慧，就像渡过河后的船一样应该舍弃；以及道谛有为法的各个部分，是虚妄且变化的法性；以及通过下劣道所获得的灭谛，也仅仅是无有而已；以及僧众三者，都仍然有各自应该舍弃的在相续中，因此是具有怖畏的；所以，究竟三宝的一切功德都汇集且圆满的，唯有佛陀，因此，最终的果位所要追求的，也唯有佛陀。如《宝性论》所说：因为舍弃，因为是虚妄的法性，因为无有，因为具有怖畏，正法二者和圣者众，不是究竟的皈依处。为了追求殊胜的意义，皈依唯有佛陀。能仁具有法身，僧众也是他的究竟。不需要观待未来的时间，也不需要从其他地方寻求果位，现在已经成就为三宝自性的，就是自己的心性，因此发誓要使它显现，这就是果位的皈依方式。这是金刚乘的特点，是由于见解的力量。显宗和密宗的皈依，也像之前一样，各有因和果的皈依两种。首先，在因乘中，仅仅将皈依处认定为三宝，这一点上下乘是相同的。但是，下乘是按照：任何皈依三者，佛陀、僧众所行持的正法，不学者和二者，以及涅槃而皈依。这样，佛陀和僧众二者，行持正法的不学者是佛陀的，学和不学二者所包含的僧众的心相续中所具有的证悟自性，皈依道谛。那二者的身是苦谛的残余，因此不皈依。法宝是说那二者的相续中去除垢染的部分，仅仅是灭谛。如大乘那样，所皈依的对境是三宝，也是具有四身五智的佛陀，具有教证二者的殊胜正法，安住于菩萨地的圣者僧众，这三者作为导师和道友的方式而皈依。
English
Because I have already generated the wisdom of realizing the Dharma, it should be abandoned like a boat that has crossed the river; and the various parts of the Truth of the Path, which are conditioned phenomena, are of a deceptive and changing nature; and the cessation attained through inferior paths is also merely the absence of something; and all three of the Sangha still have various things to be abandoned in their continuums, therefore they are accompanied by fear; therefore, the ultimate qualities of the Three Jewels are all gathered and complete only in the Buddha, so the ultimate fruit to be sought is only that. As it says in the Uttaratantra: "Because of abandonment, because of the nature of deception, because of absence, because of being accompanied by fear, the two Dharmas and the assembly of noble ones are not ultimate refuges. For those who go for the sake of the supreme meaning, the refuge is only the Buddha. The Sage has the Dharmakaya, and the Sangha is also the ultimate of that." It is not necessary to look to the future, nor to seek the fruit from elsewhere, because one's own mind is already established as the essence of the Three Jewels, so vowing to make it manifest is the way of taking refuge in the fruit. This is a special characteristic of the Vajrayana, due to the power of view. Both the Sutra and Tantra refuge have two types of refuge, cause and effect, as before. First, in the causal Vehicle, the two Vehicles, lower and higher, are the same in that they identify the objects of refuge as merely the Three Jewels. However, the lower Vehicle, as it says: "Whoever goes for refuge to the three, the Dharma practiced by the Buddha and the Sangha, the non-learner and both, and goes for refuge to Nirvana." Thus, the non-learner who practices the Dharma of the Buddha and the Sangha is the Buddha, and the nature of realization possessed in the mind-stream of the Sangha, which is encompassed by both learners and non-learners, is the Truth of the Path to which one goes for refuge. The bodies of those two are remnants of the Truth of Suffering, so one does not go for refuge to them. The Dharma Jewel is said to be merely the Truth of Cessation, the part that has removed the defilements from the continuums of those two. According to the Mahayana, the objects of refuge are the Three Jewels, which are also the Buddha with the four bodies and five wisdoms, the sacred Dharma with the qualities of scripture and realization, and the noble Sangha abiding on the Bodhisattva grounds, these three are shown as the way of the teacher and the companion on the path.
Chinese
是趋入的皈依，现在修持道，发愿未来在自相续中生起三宝是果皈依。在密咒金刚乘的宗义中，在上述三宝之上，鲜花落在哪个神上，那个神的主尊，本尊坛城的主尊是佛，四部或六部续生起圆满次第是法，二十四处，三十二境，八大尸林，三处的勇士空行护法等是僧，其自性汇集于上师，根本上师是诸佛的总集，其身是僧，语是正法，意是佛，要知道是三宝的总集。不把所皈依处和能救护者执为他体，在无二的状态中皈依是因皈依。从智慧成就中，清净离垢之心是佛，不变无垢是法，功德圆满是僧。因为自己的心性是殊胜的。如是说，自心光明智慧，过失彻底止息而住，因此远离清净，功德本自具足而住，因此远离新得是佛，本来自性不变的法性是离垢的自性是法，功德无别汇集是僧，现在当下就知道自心是三宝的自性是果皈依。第二，发心的差别是士夫的意乐有三种，即只求自利，想要求得下劣，想要求得自利最胜，想要成办利他，是无上的发心，有三种。第一种是由于智慧低下，称为小士夫。其中有些由于恶劣的宗派而转变心意，把非皈依处执为皈依处，依靠自在和遍入等大神力，有些没有进入宗派，只是暂时害怕今生的怖畏，不了解三宝的功德，向世间神祇地祗等寻求救护，但是那些是不能救护的。《圣胜幢经》中说： 怖畏所惊 사람들은 대개 산과 숲과 寺院
English
Taking refuge with the intention of going is the refuge of going, and aspiring that the Three Jewels will arise in one's own mindstream in the future by practicing the path now is the refuge of the result. In the tradition of the Secret Mantra Vajrayana, above those Three Jewels, the deity on whom the flower falls, the main deity of that deity, the main deity of the mandala is the Buddha, the four or six tantra classes with the generation and completion stages are the Dharma, the twenty-four places, the thirty-two countries, the eight great charnel grounds, the heroes and heroines of the three places, the protectors of the Dharma, etc., are the Sangha. The essence of that is gathered in the lama, the root lama is the embodiment of all Buddhas, his body is the Sangha, his speech is the sacred Dharma, his mind is the Buddha, and it is known as the gathering of all the Jewels. Not holding the object of refuge and the savior as different, taking refuge in a state of non-duality is the refuge of the cause. From the accomplishment of wisdom: "The mind free from defilement is the Buddha, the unchanging, stainless is the Dharma, the perfection of qualities is the Sangha. Therefore, one's own mind is supreme." As it says, one's own mind is clear light wisdom, the faults are completely exhausted and remain, therefore it is free from purification, the qualities are inherently possessed and remain, therefore it is free from new attainment is the Buddha, the Dharma nature that is inherently unchanging is the nature of stainlessness is the Dharma, the qualities are gathered without distinction is the Sangha, knowing that one's own mind is the nature of the Three Jewels right now is the refuge of the result. The second, the distinction of motivation is that there are three types of minds of individuals, namely, wanting to accomplish only one's own benefit, that is, wanting to accomplish the inferior, wanting to accomplish the supreme self-interest, and wanting to accomplish the benefit of others, which is the unsurpassed motivation, there are three types. The first is called a small person because of his inferior intelligence. Some of them change their minds due to bad tenets and attribute refuge to what is not refuge, relying on powerful gods such as Ishvara and Vishnu, and some do not enter the tenets, but are only temporarily frightened by the fears of this life, not knowing the qualities of the Three Jewels, and seek refuge in worldly gods, local deities, etc., but those cannot protect. The Sutra of the Noble Banner says: Most people who are frightened by fear are in mountains, forests, and monasteries.
Chinese
皈依处和树木等，皈依处并非主要，皈依处并非殊胜，依赖于这些皈依处，不能完全从痛苦中解脱。又有一些人，虽然加入了佛教徒的行列，对三宝只有一点点信仰，却没有进入解脱道的能力。他们仅仅依靠导师为了成办暂时的道路所说的一切，因为害怕来世三恶道的痛苦，而追求人天显高的安乐，为了得到这个和那个想要的，而皈依殊胜的三宝，但这是低劣的。如《道灯论》所说： 谁以这些方便，仅仅为了轮回的安乐，而为自己追求利益，那人堪称庸常之辈。从这些人中，智慧中等的声闻和缘觉两类，视一切有寂如燃烧的火焰，是痛苦的自性，因此感到恐惧，并且知道三宝有能力从痛苦中救护，为了自己独自获得解脱涅槃的果位，在暂时乃至有生之年，最终乃至获得声闻和缘觉阿罗汉的果位之间，皈依三宝。如《圣胜幢经》所说： 无论何时，谁皈依了佛、法、僧，就是圣者，因为他以智慧之眼观察四谛，即痛苦、痛苦的生起、痛苦的止息和通往涅槃的八支圣道。这些皈依处是主要的，这些皈依处是殊胜的，依靠这些皈依处，就能完全从一切痛苦中解脱。如此等等。以因果乘的波罗蜜多和密咒的无量法为目标，为了获得不可估量的佛陀智慧而努力的人，被称为大丈夫。因为他看到无边无际的其他众生在轮回中被痛苦的因果所折磨，为了将他们从痛苦中解脱出来，他不会放弃努力，为了自己独自解脱，而追求寂静涅槃的安乐。
English
Taking refuge in supports and trees, those refuges are not primary, those refuges are not supreme. Relying on those refuges, one will not be completely liberated from all suffering. Furthermore, some who have entered the Buddhist fold have only a slight faith in the Three Jewels and lack the ability to enter the path of liberation. Relying only on what the Teacher has said to accomplish a temporary path, fearing the suffering of the three lower realms in the future, they seek the happiness of gods and humans, which is manifestly high. To obtain this and that desired object, they take refuge in the Three Jewels, but this is inferior. As the Lamp for the Path says: Whoever, by these means, seeks only the happiness of samsara for himself, that person is worthy of being called ordinary. Among these, the two types with middling intelligence, the Hearers and Solitary Buddhas, see all of existence as a burning flame, as the nature of suffering, and therefore fear it. Knowing that the Three Jewels have the power to protect from that suffering, they seek the state of liberation, Nirvana, for themselves alone, temporarily for as long as they live, and ultimately until they attain the fruit of Arhatship of Hearers and Solitary Conquerors, taking refuge in the Three Jewels. As it is said in the Noble Banner Sutra: Whenever someone goes for refuge to the Buddha, Dharma, and Sangha, he is a noble being, for he sees with the eye of wisdom the Four Noble Truths: suffering, the arising of suffering, the cessation of suffering, and the eightfold noble path that leads to Nirvana. These refuges are primary, these refuges are supreme, and relying on these refuges, one is completely liberated from all suffering. And so on. A person who aims at the immeasurable Dharma of the Paramita of the Vehicle of Cause and Effect and the Mantras, striving to attain the immeasurable wisdom of the Buddha, is called a Great Being. Because he sees limitless other beings tormented by the cause and effect of suffering in samsara, he does not abandon the effort to liberate them from that suffering, seeking the bliss of peaceful Nirvana for his own liberation alone.