Chinese
如果这样想，就是不相信三宝，或者认为比三宝更殊胜而寄托希望，这是不行的。应该把他们看作是成办佛事业的人，作为成办善法的助伴来依止和供养，这样不但没有过失，而且利益也很大。 也就是说，具有誓言的瑜伽士们，即使经常供养护法神并委托他们做事，如果遇到突发的意外，修行者们疏忽了，护法神也无法成办事业，那就和没有神一样了。所以在那个时候，如果以更大的信心和深切的感情来祈请，无论是什么样的事务，都能如愿成办。 第二是不损害其他众生，更不用说像杀生等巨大的损害要断除。殴打，强迫驮运无法承受的重物，在无法行走的情况下骑乘等一切不合理的损害都要断除。 第三是不与外道徒或不相信三宝、诽谤三宝的人交往亲近，甚至对不尊重三宝的人也不要心生向往。 第二，修行的学处是：断除对三宝所依的不恭敬，以信心和恭敬心，将他们视为真正的三宝而进行承侍和供养，其中也有三种修持方法。第一，国王的塑像，无论是绘画还是雕塑，无论制作工艺如何。《亲友书》中说： “如来之身像，纵以木所成，巧拙皆应敬，智者所应供。” 应该恭敬供养，不要因为不好而嘲笑和诽谤，不要放置在疏于侍奉的地方，不要作为抵押品，不要出售换取钱财等，一切轻蔑的行为都要断除。《妙法莲华经》中说：“于诸国土中，随处说是经，是则为见我，及见多宝佛。” 因为是化现的自性。 第二，对自他相续的三学和所有经教都要恭敬，经教的所依文字也不要作为商品出售，不要作为抵押品，不要随意丢在地上，不要用作
English
If you think that way, it means you don't believe in the Three Jewels, or you regard them as superior to the Three Jewels and place your hopes on them, which is not right. You should regard them as those who accomplish the Buddha's activities, and rely on and offer to them as helpers in accomplishing virtuous deeds. Not only is there no fault in doing so, but the benefits are also great. That is to say, even if yogis who have vows constantly make offerings to the Dharma protectors and entrust them with tasks, if unexpected accidents occur and the practitioners become negligent, the protectors will not be able to accomplish the tasks, which is like having no deity. Therefore, at that time, if you pray with greater faith and deep affection, whatever the task may be, it will be accomplished as desired. The second is not to harm other sentient beings, let alone eliminate great harms such as killing. All unreasonable harms such as beating, forcing the carrying of unbearable heavy loads, and riding when unable to walk should be eliminated. The third is not to associate with or be close to non-Buddhists or those who do not believe in the Three Jewels and slander them, and do not even be drawn to those who do not respect the Three Jewels. Second, the precepts of practice are: abandoning disrespect for the supports of the Three Jewels, and with faith and reverence, regarding them as the real Three Jewels and serving and offering to them, there are also three methods of practice. First, the statue of the king, whether it is a painting or a sculpture, no matter how the craftsmanship is. The "Friendly Letter" says: "The body of the Tathagata, even if made of wood, whether skillful or clumsy, should be respected and offered by the wise." You should respectfully make offerings, and do not ridicule or slander it because it is not good, do not place it in a place where service is neglected, do not use it as collateral, do not sell it for money, etc., all contemptuous behaviors must be eliminated. The "Lotus Sutra" says: "In all lands, wherever this sutra is preached, it is to see me, and to see the Many Treasures Buddha." Because it is the nature of manifestation. Second, you should respect the three trainings of your own and others' continuums and all the scriptures, and do not sell the letters on which the scriptures rely as merchandise, do not use them as collateral, do not throw them on the bare ground, do not use them as
Chinese
因此，应当戒除牙垢、线等，恭敬对待。如《妙臂庄严经》云：“五百之末世，我住文字相，念彼即我身，尔时敬彼身。”同样，第三，对于出家的僧众，乃至仅仅持有僧相者，都应恭敬承侍，不应轻蔑、恶语、起名等。不仅要传授皈依学处，而且轻蔑僧众的罪过也非常严重。昔日，施舍青稞者对学习和不学习的僧众说有象头等语，因此转生为十八种头形怪异的鳄鱼类众生，长期受苦。此理出自《律分别》。不仅如此，甚至对于破戒但未舍弃僧相者，也如牦牛死尸中有牛黄，麝香死尸中有麝香一样，因为他们具有先前善行的少许果报，所以在未来必定获得三乘中任何一乘的不退转果位，因此比其他人更殊胜。比如，我等导师往昔发愿力所致。《大悲白莲经》云：“何等众生于我教法中，披着袈裟，从中生起堕罪之根本，或入于烦恼之见解，或于三宝迷惑，具有过失之比丘、比丘尼、近事男、近事女，若有众生于刹那间，生起于我为导师之想，或生起恭敬之心，文殊师利，若我舍弃其中哪怕一个众生，未曾授记彼等获得三乘之不退转果位，则我终不成正等觉。”如是宣说。又如《地藏十轮经》云：“纵然萎谢瞻博迦，亦胜一切余花卉，纵然破戒造罪业，苾刍仍胜诸外道。”因此，如果轻视他们，进行侮辱，罪过也非常大。该经中说：善男子，如是持
English
Therefore, one should abandon tooth decay, threads, etc., and be respectful. As it says in the Ornament of the Excellent Arm: "In the final five hundred, I will abide in the form of letters. Think of them as being me, and at that time, be respectful to them." Similarly, the third is that one should respect and attend to ordained sangha, or even those who merely hold the appearance of sangha, and should not be contemptuous, speak ill, or give names, etc. Not only should one impart the precepts of taking refuge, but the fault of despising the sangha is also very serious. In the past, Shedbu Serkya spoke of those sangha who were studying and not studying as having elephant heads, etc., and as a result, he was born as eighteen kinds of crocodile-fish-like beings with strange heads and suffered for a long time. This is stated in the Vinayavibhaṅga. Moreover, even those who have broken their vows but have not abandoned the signs [of a monastic] are like having bezoar in the corpse of a dead yak and musk in the corpse of a musk deer. Because they possess a small amount of the fruit of previous good deeds, in the future they will definitely obtain the irreversible state of any of the three vehicles, and therefore they are superior to others. For example, due to the power of the vows made by our teacher in the past. In the White Lotus of Compassion Sutra, it says: "Any sentient being who, in my teachings, wears the saffron robes, from which the root of downfall arises, or enters into the view of afflictions, or is confused about the Three Jewels, and any bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who has faults, if any sentient being for even a moment generates the thought of me as the teacher, or generates a mind of respect, Mañjuśrī, if I abandon even one of those sentient beings and do not prophesy that they will obtain the irreversible state of the three vehicles, then may I not attain complete perfect enlightenment." As it is said. Also, as it says in the Ten Wheels of the Essence of Earth Sutra: "Even if a champaka flower withers, it is still far superior to other flowers. Even if a bhikṣu breaks his vows and engages in sinful conduct, he is still superior to all the tirthikas." Therefore, if one despises them and tries to insult them, the fault is also very great. In that very sutra, it says: "Son of good family, thus holding
Chinese
那些戒律松弛、行为邪恶的比丘们，虽然做了如此违背佛法的重大罪行，但他们安住于教法中，剃除了头发和胡须，穿着绛红色僧衣，行为和装束与圣者们相符。如果国王、大臣和居士们不允许他们还俗，更不用说施以鞭打、集会审判、处以流放、投入监狱、责骂和羞辱、砍断肢体、剥夺生命等非法行为了。如果国王、大臣或居士们真的那样做，将会获得极大的罪过，死后无疑会堕入无间地狱。因此，我们生于慈悲导师的教法末期，能够见到仅仅是持有三宝所依和绛红色标志的僧团，这也不是偶然的，而是源于导师的恩德。为了报答这份恩情，也要用自己的身语意和受用去恭敬供养那些地方。对于那些不明白这个道理，无法在信仰的田地里播种功德种子的人们，如果能以更大的发心来对待他们，据说功德会更大，所以要劝勉他人。无论白天黑夜，或者六时、三时，甚至每天的每个时段，都要避免忘记三宝的功德，忆念着皈依，并且也让其他人皈依。现在习惯于什么，死亡的时候也会出现什么，即使没有其他的修持，如果在死亡的时候能够忆念佛陀，意义也很大。《定解宝王经》中说：以身语意极欢喜，恒常赞叹诸佛陀，如是彼以修心续，日夜亦能见世尊。何时彼人病不适，临终感受死亡苦，对佛陀之忆念不失，痛苦感受亦不能夺。如是说。第二，果皈依的学处是，如上文所说
English
Those monks who have relaxed their discipline and engage in evil deeds, although they have committed such great sins that violate the Dharma, they still abide in the teachings, having shaved their hair and beards, wearing crimson robes, and their conduct and attire are in accordance with the noble ones. If the king, ministers, and householders do not allow them to return to lay life, let alone inflict unlawful punishments such as whipping, convening assemblies, banishing, imprisoning, scolding and shaming, cutting off limbs, or depriving them of life. If the king, ministers, or householders were to do so, they would incur great sin and would undoubtedly be reborn in the Avici hell. Therefore, we are born in the degenerate age of the compassionate teacher's teachings, and the fact that we can see even just the Sangha who hold the objects of refuge of the Three Jewels and the signs of crimson robes is not accidental, but arises from the kindness of the teacher. In order to repay this kindness, we should also venerate and make offerings to those places with our body, speech, and mind, and possessions. For those who do not understand this reason and are unable to sow the seeds of merit in the field of faith, if they can be treated with greater intention, it is said that the merit will be even greater, so encourage others. Whether day or night, or at all six times, three times, or even every moment of the day and night, avoid forgetting the qualities of the Three Jewels, remember to take refuge, and also encourage others to do so. Whatever one is accustomed to now will also appear at the time of death, and even if there are no other practices, if one can remember the Buddha at the time of death, it is very meaningful. The Samadhiraja Sutra says: With body, speech, and mind, with great joy, constantly praise the Buddhas. Thus, by cultivating the mind-stream, one can see the Protector of the World day and night. When that person is sick and uncomfortable, and feels the suffering of approaching death, the remembrance of the Buddha is not lost, and the feeling of pain cannot take it away. Thus it is said. Secondly, the precepts of refuge in the result are as mentioned above.
Chinese
如所说，了悟诸佛之自性非由他缘所摄持之义的果之皈依，其教诫乃是心的法性证得，即是法身的体性，因此心与心所如太阳与光芒般无别而融入之任运显现，皆于离断证舍之法界中消融，于戏论寂灭之时即是菩提，故不执三宝为救护者与我为被救护者，且因已超脱以仪轨入门等名相，故所谓“舍弃”也仅是假立之词语而已。因此，若不从现在起，于任何任运显现皆不执着为我与我所，而善于将一切融摄于法身之方法，仅是了知心的自性如是，以及仅于理解之处相认，亦无济于事。如《国王教诫》中所说：“视分别念为我之大敌，此如幻影般虽无实物，然自无始以来即住于我，盗取我之如意宝法身，藏于名相之稠林中，至今仍束缚我，令我于轮回中漂泊。”故如是说。第二，皈依之舍弃界限：舍弃因之皈依的界限，即是执持救护者与被救护者，并誓愿皈依三宝，此乃具相之皈依，与此相违之念，如认为佛不真实，或认为业果不存在等，对皈依之境三宝生起邪见而舍弃，或因无法修持而舍弃皈依之学处。若未舍弃三宝，然与外道之导师与教法相比较而生起怀疑，或认为仅有少许差别，此乃接近舍弃之境，因此，无论听闻或见到外道之导师及其神祇、论典等之功德多少，若加以观察，皆不离过失之自性，故需从内心深处确信，其连三宝之伟大功德之一分都无法比及，且需彻底转变心意，达到无法再改变之境地。如《殊胜赞》中说：外道之论
English
As it is said, the refuge of the fruit of realizing the meaning that the nature of the Buddhas is not encompassed by other conditions, its teaching is that the nature of mind is attained, which is the essence of the Dharmakaya. Therefore, all spontaneous appearances, in which mind and mental events merge inseparably like the sun and its rays, dissolve into the realm of reality, free from severance, attainment, and abandonment. When conceptual elaborations are pacified, that is enlightenment. Therefore, one does not grasp the Three Jewels as saviors or oneself as being saved. Moreover, since it transcends terms such as entering through rituals, the so-called "abandonment" is merely a conventional expression. Therefore, if from now on one does not cling to any spontaneous appearances as "I" or "mine," and is not skilled in the method of dissolving everything into the Dharmakaya, merely knowing that the nature of mind is such, and merely recognizing it in the realm of understanding, will not lead anywhere. As it is said in the "Advice to the King": "The great enemy of grasping at conceptual thoughts as self, this, like an illusion, though without substance, has dwelt in me since beginningless time, stealing my wish-fulfilling jewel Dharmakaya, hiding me in the thicket of signs, still binding me and causing me to wander in samsara." Therefore, it is said. Second, the limits of abandoning refuge: The limit of abandoning the refuge of cause is when one holds onto saviors and those to be saved, and vows to take refuge in the Three Jewels. This is a refuge with characteristics. Thoughts contrary to this, such as thinking that the Buddha is not real, or thinking that there is no cause and effect, etc., arise as wrong views towards the Three Jewels, the object of refuge, and are abandoned. Or, because one is unable to practice, one abandons the precepts of refuge. If one does not abandon the Three Jewels, but compares them to the teachers and teachings of non-Buddhists and doubts, or thinks that there is only a slight difference, this is close to the state of abandonment. Therefore, no matter how much one hears or sees the qualities of non-Buddhist teachers and their deities, scriptures, etc., if one examines them, they do not go beyond the nature of faults. Therefore, one needs to gain deep conviction from the depths of one's heart that they cannot even compare to a fraction of the great qualities of the Three Jewels, and one needs to completely transform one's mind to a state where it cannot be changed again. As it is said in the "Praise of Excellence": The treatises of non-Buddhists