Chinese
安立是安立胜义谛的皈依，是具足法性的出世间皈依的不退转因。第五是皈依的利益，有二：因的皈依的利益和果的皈依的利益。第一，犹如虚空，上下四方无法衡量，无法确定大小。一般而言，依靠三宝的善业和恶业，由于对境殊胜，力量非常强大，因此这二者的果报、利益和过患也无法衡量。如经中说：犹如虚空无边际，无法用尺度来衡量，同样依靠三宝的功德和罪业也无法衡量。特别而言，皈依的福德是无量的。如果它能变成有形之物，即使以整个虚空界作为容器，也无法容纳，就像无法容纳一样。如《无垢经》中说：皈依的福德，如果它有形体，充满整个虚空界，也会超过它。总而言之，仅仅皈依三宝，就进入了佛教徒的行列。虽然内外宗派的界定方式有很多，但据说寂天菩萨等印度的一些学者以皈依来区分。声闻乘、菩萨乘、密乘的一切律仪都依赖于它而生起和存在，因此它是基础。如《皈依七十颂》中说：一切律仪皆有，未皈依者则无。一切自性罪和业障也会耗尽和清净。如《日藏经》中说：众生若皈依佛，无数魔众亦不能害，即使戒律毁坏，心智迷乱，也必定能到达彼岸。人和非人等一切损害之方也会舍弃他，不会对他造成损害。以前，一个盗贼被棍子打了三次，打他的人同时念诵三宝的
English
Establishing refuge is establishing refuge in the ultimate truth, the unfailing cause of transcendental refuge endowed with the nature of reality. Fifth, the benefits of refuge are twofold: the benefits of refuge as a cause and the benefits of refuge as a result. First, just as the sky cannot be measured in terms of up, down, and directions, and its size cannot be determined, similarly, any white virtuous deeds or black non-virtuous deeds that rely on the Three Jewels are extremely powerful because of the sacred object, so the fruits, benefits, and faults of these two cannot be measured. As it says in the sutra: Just as the sky has no end, and cannot be measured with a yardstick, similarly, the merits and sins that rely on the Three Jewels cannot be measured. In particular, the merit of taking refuge is immeasurable. If it could become a tangible object, even if the entire expanse of space were made into a container, it would not be able to contain it. As it says in the Immaculate Sutra: Whatever merit there is in taking refuge, if it had a form, filling the entire expanse of space, it would still exceed it. In short, merely by taking refuge in the Three Jewels, one enters the ranks of Buddhists. Although there are many ways to distinguish between internal and external schools, it is said that some Indian scholars, such as Shantipa, distinguish them by refuge. All the vows of the Hearers, Bodhisattvas, and Secret Mantra practitioners arise and abide based on it, so it is the foundation. As it says in the Seventy Verses on Refuge: All vows exist, but not for those who have not taken refuge. All inherent sins and obscurations will also be exhausted and purified. As it says in the Heart of the Sun Sutra: Whoever takes refuge in the Buddha, countless demons cannot harm them; even if their discipline is broken and their mind is confused, they will surely go to the other shore. All harmful forces, such as humans and non-humans, will also abandon them and will not harm them. In the past, when a thief was struck three times with a stick, the person striking him simultaneously recited the Three Jewels.
Chinese
念诵皈依三宝之语，此语与击打之痛楚二者同时于心中显现，如云栖身于桥下，众多非人前来加害而未能加害一般。虽有堕入恶趣深渊之因，然以彼等清净之威力，可守护不堕入其中。如昔日天子见将转生为猪，后行皈依而未生于彼处，以此为例应知晓。无论转生于何处，生生世世不离三宝之光明，且相续蒙受加持，皈依后将追随三宝之功德，于此生亲见轮回涅槃一切圆满。如《宝积经》云：智者追随功德行，以此之力成诸义。如是，依靠皈依，一切白法皆得增长，具缘福德资粮圆满，最终成就圆满报身与化身二色身。如《宝积经》云：何人皈依于三宝，彼之福德亦极圆满，亦能成就佛陀果，获得正法与僧伽。二者，果位皈依之利益：果位之体性，于本具之心中证悟三宝之自性，此乃究竟不欺之皈依，即由心识显现所摄持之一切法，于任何体性皆不成立故为空性；虽有能之显现不灭，然离能所执着故无净与不净等之相；因此，远离取舍取舍故为无愿，即于轮回涅槃一切法平等一味中，证悟解脱三门之自性后，不依赖其他皈依处，不希求未来之果，于自性清净之法界心性中，安住于离能所执着之分别念，不可动摇之金刚光明，无为之智慧中。如是修持后，于名言中，以取舍之方式修持一切道，皆能远离三轮之执着。
English
Saying the words of taking refuge in the Three Jewels, both the words and the pain of being struck appeared simultaneously in the mind. It is like being under a bridge where many non-humans come but are unable to harm you. Although there is a cause to fall into the abyss of bad destinies, by the power of their purification, it protects against falling into it. For example, it is said that a son of the gods saw that he would be born as a pig, and after taking refuge, he was not born there. It should be known by this example. In all lifetimes wherever one is born, one will not be separated from the light of the Three Jewels, and the lineage will be blessed. Having taken refuge, one will follow the qualities of the Three Jewels, and all the perfections of samsara and nirvana will come in this lifetime to be seen. As it is said in the Ratnaśikhā Sūtra: 'The wise follow after qualities, by its power, purposes are also perfectly accomplished.' Thus, relying on having taken refuge, all the dharmas of the white side increase upwards, and having perfected the accumulation of merit with focus, ultimately the two form bodies, the complete enjoyment body and the emanation body, will be accomplished. As it is said in the Ratnaśikhā Sūtra: 'Whoever goes for refuge to the three, by that, the accumulations are also completely perfected, and Buddhahood itself is also accomplished, and Dharma and Sangha are obtained.' Secondly, the benefit of taking refuge in the result: The nature of the result is that taking refuge, which is the realization of the nature of the Three Jewels in the innate mind, is the ultimate, unfailing refuge. That is, all phenomena included in mind-appearance are emptiness because they are not established in any entity; although the appearance of capacity is unceasing, it is without characteristics such as pure and impure because it is free from grasping; therefore, it is without aspiration because it is free from acceptance and rejection, and having realized the equality of samsara and nirvana in the nature of the three doors of liberation, one does not rely on other places of refuge, and one does not hope for the result in the future, but in the naturally pure realm of mind, one abides equally in the unwavering vajra light, the uncompounded wisdom, free from the conceptual thought of grasping. Having practiced in this way, in conventional terms, by practicing all the paths through acceptance and rejection, one is free from attachment to the three spheres.
Chinese
智慧的积聚圆满，自性本来清净的法性，连同由忽然的障碍也清净的双重清净，将获得法身。第六，关于学处有五点：学处正文，皈依的舍弃界限，舍弃的因，其对治，守护学处的利益的解说。第一点有二：因的皈依的学处和果的学处。第一点也有二：共同的学处和不共同的学处。第一点是：如此皈依后，对于学处必须如理地学习。为了解说它，一般来说，大乘的一切道都必须以二资粮或者方便智慧双运的方式来修持，因此，这里也显示了因果的两种学处。而且，即使在唯有经部的场合，如果对于皈依等方便部分的所修持的一切没有不执著的增益，就无法从执实中解脱，因此经中说以智慧摄持非常重要。此论中，将经部和密部的修持都归纳为一个要点来讲解，因此在因的皈依之时，也需要以与密部的皈依境、皈依方式、学处等同体的方式来修持，因此不要将二者视为相违。或者先后，或者此处作为密部正行修持的前行来显示，因此因果的两种皈依必须一同修持，主要是在最初业者的场合，对于因果应作取舍，而当证悟增长后，则应学习无取舍之理。仅仅是在最初业者之时，不需要以无取舍的见解来摄持，也不是说当证悟增高时，就完全不需要取舍。如此确定之后，按照次第解说，首先是因的皈依的学处：如同被任命为寺院的首领那样的领地，以及给予黄金、白银、丝绸等众多受用的奖赏，即使在一生的前半段或后半段等也会动摇且不稳定，且过患很大，因此不需要为此祈愿什么。即使为了性命也不舍弃三宝，因为性命最终会不请自离，没有实义。三宝
English
The accumulation of wisdom is complete, and the Dharmata, whose very nature is pure from the beginning, is purified even by sudden obscurations, and the two-fold purity will be attained, the Dharmakaya. Sixth, there are five points regarding the precepts: the actual precepts, the limits of abandoning refuge, the cause of abandoning, its antidote, and the explanation of the benefits of protecting the precepts. The first point has two: the precepts of the refuge of cause and the precepts of the fruit. The first point also has two: the common precepts and the uncommon precepts. The first is: Having taken refuge in this way, one must properly study the precepts. To explain this, in general, all paths of the Mahayana must be practiced by means of the union of the two accumulations or skillful means and wisdom, so here also the two precepts of cause and effect are shown. Moreover, even in the case of the Sutra path alone, if there is no non-attachment increase for all the objects of practice in the part of skillful means such as taking refuge, one will not be liberated from grasping at reality, so it is said in the Sutras that it is very important to be grasped by wisdom. In this treatise, the practices of Sutra and Tantra are summarized into one key point and explained, so at the time of taking refuge of cause, it is also necessary to practice in a way that is identical in nature to the objects of refuge, the way of going, and the precepts of taking refuge of Tantra, so do not regard the two as contradictory. Either earlier or later, or here, it is shown as a preliminary to the actual practice of Tantra, so the two refuges of cause and effect must be practiced together, mainly in the case of the first practitioner, one should adopt and abandon cause and effect, and when realization grows, one should learn the way of non-adoption and abandonment. It is not necessary to be grasped by the view of non-adoption and abandonment only at the time of the first practitioner, nor is it that when realization becomes high, adoption and abandonment are not necessary at all. Having determined this in this way, explaining in order, first, the precepts of taking refuge of cause: such as the territory of being appointed as the head of a monastery, and the rewards of giving many possessions such as gold, silver, silk, etc., even in the first or second half of life, etc., are unstable and have great faults, so there is no need to pray for them. Even for the sake of life, one should not abandon the Three Jewels, because life will inevitably depart without being eaten by demons, and has no essence. The Three Jewels
Chinese
皈依上师是为了现世和长远的一切殊胜和决定性的安乐都能成就，甚至是开玩笑的时候。即使面临生命危险，也不舍弃三宝，经常不忘记，将皈依作为最重要的誓言，这是非常重要的。伟大的学者和成就者之首，吉祥的阿底峡尊者到西藏时，只讲皈依，弟子们说：“您被称为皈依班智达，现在也请讲讲其他的法吧。” 尊者说：“如果是这样，我的名字也能成就大事。” 听后非常高兴。因此，不要认为皈依是平凡人的修行，不需要，而追求生圆次第等大法，要好好观察自己的相续，如果这一辈子能让相续中生起真正的皈依，就没有比这更大的利益了。特别是三宝的自性是上师，皈依上师之后，自己的上师就不用说了。对其他的圣者，说不中听的话等，也是和它同类的过失，所以要断除用谎言和欺骗来欺骗圣者，以及恶语和诽谤的恶名。第二，不共的学处有两种：遮止的学处和成办的学处。第一，出自《涅槃经》：凡皈依佛者，是为正居士，永不皈依诸余天。皈依正法者，远离害心与恼怒。皈依僧伽者，不与外道为友。如是说，皈依佛、法、僧后，依次有三种应断除的，第一，其他没有救护能力，而且自己也因业力而无力地在轮回中漂泊，对于轮回的梵天和遍入天等也不敬拜和皈依，更何况是那些在空中游荡，稍微具有神通的饿鬼。那么，吉祥怙主七十等不能作为护法吗？
English
Taking refuge in the Guru is for the sake of accomplishing all the supreme and definitive happiness in the immediate and long term, even for the sake of laughter. Even when faced with life-threatening situations, one should not abandon the Three Jewels, always remember them, and take refuge as the most important vow, which is a very important point. When the great scholar and chief of accomplished ones, the glorious Atisha, came to Tibet, he only spoke of refuge. The students said, "You are known as the Refuge Pandit, so please teach other Dharma as well." The venerable one said, "If that is the case, then my name will also accomplish great things." He was very pleased to hear that. Therefore, do not think that taking refuge is an ordinary person's practice and is not necessary, and instead pursue the great Dharma of generation and completion stages. Examine your own mind stream well. If you can generate genuine refuge in your mind stream in this lifetime, there is no greater benefit than that. In particular, the essence of the Three Jewels is the Guru, so after taking refuge in the Guru, there is no need to mention one's own Guru. Speaking unpleasant words to other holy beings is also a fault of the same kind, so one must abandon deceiving holy spiritual friends with lies and deception, and spreading the bad reputation of evil speech and slander. Secondly, there are two types of uncommon trainings: prohibitive trainings and accomplishing trainings. First, from the Sutra of Nirvana: "Whoever takes refuge in the Buddha is a true layperson, and will never take refuge in other gods. Whoever takes refuge in the true Dharma is free from harmful and angry thoughts. Whoever takes refuge in the Sangha is not a friend of non-Buddhists." As it is said, after taking refuge in the Buddha, Dharma, and Sangha, there are three things to be abandoned in sequence. First, others have no ability to protect, and they themselves are helplessly wandering in samsara due to karma. One should not prostrate to or take refuge in the Brahma and Vishnu, etc., of samsara, let alone those pretas who wander in the sky and have some clairvoyance and magical powers. Then, are the glorious protectors Seventy, etc., not suitable as Dharma protectors?