Chinese
认识到追求世俗享乐是极其低劣且不神圣的行为后，因对此感到恐惧，为了将所有处于轮回中的众生，一个不剩地，从大出息无法停留的寂灭之地中解脱出来，凭借对三宝无与伦比的信心，如同虚空般不可估量的共同功德，直至获得究竟圆满正等觉的果位之间，皈依三宝。特别是，那些通达了究竟意义的经部和密咒深奥含义的人们，要从自身心性的本质中分离出轮回的自性过患，获得寂灭的自性功德，并通过取舍之门，从根本上断除一切以因果先后出现的虚假有为法，从而观照和守护从未存在过的法性——如来藏的本来面目，并将其视为究竟的皈依处而修持。第四，皈依的方式有两种：一是显现资粮田，二是实际皈依的方式。首先，是梦境之路、习气之路、业力尽头之路、不定迷途之路、以及因果各自不定的道路。例如，通常将非天分为上半部分是天，下半部分是畜生，从而将轮回分为五道。如同天道是散乱之路，人道是不确定之路，畜生道是黑暗之路，饿鬼道是阻碍之路，地狱道是痛苦之路等等，说法很多。然而，我从所见到的典籍中并未发现这五种如同真假二树般的三种道路的含义，只是收集了上师们的口头传承。例如，深度睡眠之后，意识处于无念的迷乱状态，身体的显现也瞬间变得不确定，出现各种各样的景象，这就是梦境之路1。当善恶业以及任何一种业的果报成熟时，该业所留下的习气显现，从而在六道轮回中无论生于高低何处，都会体验到该处所对应的身体显现，这就是习气之路2。在所生之处，不断积累着推动轮回的善、恶、无动业，这就是业力尽头之路3。在中阴界漂泊不定
English
Recognizing that pursuing worldly pleasures is extremely base and unholy, and being terrified by this, in order to liberate all sentient beings dwelling in samsara, without exception, from the state of nirvana where the great exhalation cannot abide, with incomparable faith in the immeasurable common qualities of the Three Jewels, like the sky, until attaining the state of ultimate and complete enlightenment, we take refuge. In particular, those who have mastered the profound meaning of definitive sutras and tantras should separate the self-nature faults of samsara from the essence of their own minds, attain the self-nature qualities of nirvana, and through the gate of acceptance and rejection, fundamentally sever all deceptive conditioned dharmas that arise with cause and effect, thereby beholding and guarding the original face of the Dharmata, the Tathagatagarbha, which has never existed, and practice it, knowing it as the ultimate refuge of the result. Fourth, there are two ways to take refuge: first, to manifest the field of merit; second, the actual way of taking refuge. First, there are the path of dreams, the path of habitual tendencies, the path of the end of karma, the path of uncertain wandering, and the path where cause and effect are uncertain. For example, generally, asuras are divided into the upper part being gods and the lower part being animals, thus dividing samsara into five paths. Like the path of gods being the path of distraction, the path of humans being the path of uncertainty, the path of animals being the path of darkness, the path of pretas being the path of obstruction, and the path of hell being the path of suffering, and so on, there are many ways of explaining it. However, I have not seen the meaning of these five paths, like the three trees of truth and falsehood, in the texts I have encountered, but have only collected the oral transmissions of the lamas. For example, after deep sleep, the mind is in a state of non-conceptual confusion, and the appearance of the body also becomes uncertain for a moment, with various appearances arising, this is the path of dreams 1. When the results of virtuous or non-virtuous karma mature, the habitual tendencies left by that karma manifest, and whether one is born in a high or low realm of the six realms, one experiences the corresponding bodily appearance, this is the path of habitual tendencies 2. In the place where one is born, one continuously accumulates virtuous, non-virtuous, and unwavering karma that propels samsara, this is the path of the end of karma 3. Wandering in the bardo state
Chinese
一生中经历着六种不确定性等等的痛苦轮回，这是不确定轮回之路。积累的各种善恶业不会白费，各自的果报成熟而不混淆，这是依赖于缘起之法的不可欺骗性。然而，由于一切都是有为法的本质，即使积累了善恶之因，果报也不一定各自成熟。例如，罪恶深重之人，如果进行了如法的忏悔，或者生起了强大的对治力，就可以不必承受其果报。即使做了有漏的善事，也可能因为愤怒等而耗尽，果报不一定如实成熟。又如，布施等行善，虽然是为了获得有漏的增上生之因，但由于颠倒的意愿而转变，发愿变成危害他人的大恶鬼等，或者转生为饿鬼道的众生等等，这些都是因和果不确定的道路。这五条道路涵盖了从有顶天到无间地狱的所有众生，并且他们不超出这些道路的自性而连续轮回，因此与之前的内容要点相同。像这样，众生在这五条道路中流转漂泊之时，诸佛世尊以无碍的智慧，如实地、不混淆地了知一切众生的界、根、意乐的差别。导师勇士说：您的唯一智慧，遍及一切所知，除了您之外的一切，所知都只是剩余。像这样了知之后，又以无缘大悲心关照他们，心想谁会衰败，谁会兴盛，谁会对道路的所依、道路和果产生欢喜，总是以慈悲心摄受众生而无有例外。勇士说：我宣称成为无依怙者你们的友伴，以大悲心，如拥抱一切众生般安住。像这样观照时，何时是调伏的对机成熟之时，他们没有懈怠和遗忘，不会错过那个时机哪怕一瞬间，而是毫不拖延地以任何方便、任何方式进行调伏。
English
Experiencing various cycles of suffering, such as the six uncertainties in life, is the path of uncertain cycles. Accumulating various virtuous and non-virtuous actions is not in vain, and their respective fruits mature without confusion. This is the infallible nature of dependent origination. However, since everything is of the nature of conditioned phenomena, even if virtuous and non-virtuous causes have been accumulated, their respective fruits are not necessarily certain to mature. For example, if a person with heavy sins performs a valid confession, or if a powerful antidote arises, they may not have to experience the fruit. Even if one performs virtuous deeds with outflows, they may be exhausted by anger and the like, and the fruit may not mature as it is. Furthermore, although giving and other virtuous deeds are performed to accomplish the cause of higher realms with outflows, they are transformed by perverse intentions. By making aspirations to become great evil spirits that harm others, or to be born as beings of the preta realm, these are examples of paths where cause and effect are uncertain. These five paths encompass all beings from the peak of existence to the Avici hell, and they continuously cycle without exceeding the nature of these paths, so the main point is the same as before. Thus, when beings wander and roam through these five paths, the Buddhas, the Bhagavat, with their unobstructed wisdom, know without confusion, as they are, all the distinctions of beings' realms, faculties, and inclinations. The teacher Hero said: Your unique wisdom pervades all that is to be known, and for all others besides you, what is to be known is only a remainder. Having known in this way, they contemplate them with impartial great compassion, thinking, 'Who will decline? Who will prosper? Who will rejoice in the basis of the path, the path, and the fruit?' They always embrace beings with compassion without exception. The Hero said: I proclaim myself to be a companion to you who are without protectors, and with great compassion, I abide as if embracing all beings. When they contemplate in this way, when the time comes for those to be tamed to be tamed, they have no laziness or forgetfulness, and they do not miss that moment even for an instant, but without delay, they tame them by whatever means and in whatever way.
Chinese
立即投入事业。出自《业百法》： 海洋中鳄鱼所居之处的波浪， 或许会逾越时节， 但对于应调伏的诸位佛子， 佛陀不会逾越时节。 就功德广大而言，如来身毛孔中一个的刹土的庄严，以及在那里利益有情等等的功德，即使是开启了广大自信宝藏的十地大自在者们来宣说，也无法穷尽，即无法说完。譬如，一个正值壮年的人为了测量天空的边际而沿着鸟道前进，最终也会因为疲惫而无法到达终点，最终还是会回到地面。更何况是身语意的所有功德，更是不可思议，无需多言。因此，为了使智慧、慈悲和能力这三种功德始终与有情众生的界相连，应当生起这样的定解：永不欺骗的诸佛及其眷属，如同亲临一般，真实地安住于眼前。此外，无论是自己所信仰的佛陀和本尊，还是对自己有恩德的上师，都应视为一切皈依境的总集之体，并以此为基础进行皈依和祈祷等，这样，所有皈依境的慈悲和加持都会以汇集的方式融入自相续。如果将诸佛菩萨视为具有不同传承的个体，并期望所有这些的加持都融入自相续，那么除了暂时的愿望能够实现之外，任何具有特殊见解和意图的成就都不会产生。例如，一个因口渴而痛苦的人，在下雨时，如果在屋檐下放置容器，那么所有的雨水都会汇集到那里，可以随意饮用。如果自己跑到屋顶上去接水，那是无法接到的。第二，实际的皈依方式是：在这被错觉所支配的时刻，轮回的自性广大而深邃，如同瓶中的蜜蜂盘旋，或者像桶中的水虫一样，从有顶到无间地狱，十二缘起的轮转 непрерывно происходит.
English
Immediately engage in activities. From the Hundred Deeds Sutra: The waves in the ocean where crocodiles dwell, May pass their season, But for the sons to be tamed, The Buddha will not pass his season. Regarding the vastness of virtues, even if the great masters of the ten bhumis, who have unlocked the great treasure of confidence, were to describe the arrangement of a single pore of the Tathagata's body and the benefits of sentient beings therein, they would not reach the end, i.e., they would not finish speaking. For example, if someone in their prime went to measure the edge of the sky by following the path of birds, they would eventually become tired and unable to reach the end, and would return to the ground. What need is there to mention all the qualities of body, speech, and mind, which are inconceivable? Therefore, in order to ensure that the qualities of wisdom, compassion, and power are always connected to the realm of sentient beings, one should generate the conviction that all the Buddhas and their retinues, who never deceive, are actually present before one, as if they were actually dwelling there. Furthermore, whether it is the Buddha or Yidam deity in whom one has faith, or the Lama who is kind to oneself, one should regard them as the embodiment of all refuges, and on this basis, take refuge and pray, etc. In this way, all the compassion and blessings of all the refuges will enter one's own mindstream in a collective manner. If one views the Buddhas and Bodhisattvas as individuals with different lineages, and hopes that the blessings of all of them will enter one's own mindstream, then apart from the temporary fulfillment of desires, no attainments with special views and intentions will arise. For example, if a person suffering from thirst places a container under the eaves when it rains, all the water from the roof will collect there, and they can drink as much as they want. If they go to the roof to collect the water, they will not be able to collect it. Secondly, the actual way to take refuge is: In this moment of being dominated by delusion, the nature of samsara is vast and deep, like a bee circling in a bottle, or like a water worm in a bucket, the wheel of the twelve links of dependent origination occurs continuously from the peak of existence to the Avici hell.
Chinese
那些因习气反复串习，被不如理作意的分别念和强烈烦恼所控制，积累各种恶业，具有极大过失的人们啊，看到世间的伟大如转轮王、大自在天、梵天等，自身也在轮回中流转，没有见到究竟的真理，在恐怖的悬崖边行走，仅仅是暂时地给予利益和损害混合的本性的其他救护，任何也无法救护，并且会欺骗，因此，对于轮回的强烈而长久的痛苦感到恐惧和害怕。三宝是自己获得无惧的境地后，具有救护他人的能力，不追逐财物，慈悲没有亲疏之分，对此深信不疑并生起信心。从无始以来受到恩情养育的众生，沉溺在痛苦的强烈波涛中，依靠自己的力量无法解脱，又不晓得依靠三宝救护，因此对他们生起无法忍受的悲悯之心，由这三种发心所驱使，舍弃自身利益，转为利益其他有情，为了从轮回中救度一切众生，生起“我要皈依”的念头，以大丈夫之心忆念三宝的功德，想要在自相续中修持，所以在积聚资粮田的面前，以真实和意幻的广大供品供养和顶礼，以忏悔罪业和恭敬供养等引导，自己和一切众生合掌，观想皈依，以悦耳的音声，缓慢地、心中忆念意义，念诵任何一种皈依的词句三次。特别是进入密咒的人，如《金刚鬘》中所说：“无垢心即成佛，法即清净真实语，僧即是佛身，乃菩提萨埵众之所依。”因此，将一切三宝的总集之体上师视为资粮田的主尊而皈依。无论如何，都要在通达无所缘的智慧的境界中入定。
English
Those who, through repeated habituation, are controlled by improper thoughts and intense afflictions, accumulate various negative actions, and possess great flaws, seeing that worldly greatness such as universal monarchs, great powerful beings, Brahma, etc., themselves wander in samsara, not seeing the ultimate truth, walking on the edge of a terrifying cliff, and that other refuges that only temporarily give a mixture of benefit and harm cannot protect and will deceive, therefore, they fear and are terrified by the intense and long-lasting suffering of samsara. The Three Jewels, having attained a state of fearlessness themselves, possess the power to protect others, do not pursue material possessions, and have no partiality in their compassion, and they deeply believe in this and generate faith. Beings who have been cared for with kindness since beginningless time are drowning in the intense waves of suffering, and cannot be liberated by their own power, nor do they know how to rely on the Three Jewels for refuge, therefore, unbearable compassion arises for them, driven by these three motivations, abandoning their own benefit, transforming into benefiting other sentient beings, with the thought, "I will go for refuge" in order to liberate all beings from samsara, with the mind of a great person, remembering the qualities of the Three Jewels, wanting to practice in their own mindstream, therefore, in front of the field of accumulation, they offer and prostrate with vast offerings of reality and imagination, guided by confessing sins and offering respect, etc., they and all sentient beings join their palms, visualizing taking refuge, with a pleasant voice, slowly, remembering the meaning in their hearts, reciting any of the words of refuge three times. In particular, those who have entered mantra, as it is said in the Vajra Garland, "Immaculate mind becomes Buddha, Dharma is pure and true speech, Sangha is called the body, it is the abode of the Bodhisattva assembly." Therefore, they take refuge by regarding the guru, the embodiment of the totality of the Three Jewels, as the main deity of the field of accumulation. In any case, one should meditate in the state of understanding wisdom without any object of focus.