Chinese
萨，清净离垢之原始佛，不变无染之法，功德圆满之僧伽，是故自心性即殊胜。如是说。皈依者所依之补特伽罗有三种，以“近取”等显示。近取者、殊胜者与无上者之发心三种，初者小士，畏惧恶趣之苦，故至获得增上生果位之间；中者二人，畏惧轮回之种种痛苦，故寻求解脱，时间为尽其一生，究竟则至获得声闻、独觉之果位之间；大士，畏惧舍弃利他，耽著自身寂乐之心，故为救度轮回中一切众生至大解脱之佛地，而至殊胜菩提之间。又，自心自性本自清净之真如，无须离弃之垢染与新获得之功德，故无欺诳者，乃果位或无上之皈依处。诸佛之大悲不舍众生界，如“道时”等所说。其中，如梦境之道一般，业习气之，业果之，迷乱不定之因与果各自决定之道，即以五种根性所摄之有情，于彼时诸佛对众生界之大悲融入无有错过之时，如是说，如《业百偈》云：大海水族所居之浪涛，或有时节错过之可能，然佛陀救度所化诸子时，绝无错过时节之可能。又如《赞百五十颂》云：此诸有情众，皆为无别烦恼所缚，汝为解脱有情之烦恼，长时以大悲而摄持。如是。于彼一切智之现量前，隐蔽之所知，如虚空般不存在，此乃法性。如前经云：唯汝之智慧，周遍一切所知境，除汝之外余一切，所知唯余少分尔。如是说。仅一毛孔之功德亦能究竟者，唯佛陀也。
English
Sa. The primordial Buddha, free from purity and attainment. The unchanging, stainless Dharma. The Sangha, complete with perfect qualities. Therefore, one's own mind-nature is supreme. As it is said. There are three types of individuals who take refuge, as indicated by terms such as "Nye Tshe." The three motivations of Nye Tshe, the excellent, and the unsurpassed. The first, the small person, fears the suffering of the lower realms and goes until attaining the state of higher rebirth. The two middling ones fear the various sufferings of existence and seek liberation. The time is as long as they live, and ultimately they go until they attain the fruit of Shravakas and Pratyekabuddhas. The great person fears clinging to the peace of self, abandoning the benefit of others, and goes to the supreme Bodhi in order to liberate all sentient beings who wander in existence to the state of the Great Deliverer, the Buddha. Moreover, since one's own mind, the thusness that is naturally pure, has no defilements to be removed or newly acquired qualities to be attained, that which is free from deception is the refuge of the fruit or the unsurpassed. The compassion of the Victorious Ones does not waver towards the realm of beings, as stated in "Path Time" and others. Therein, like the path of a dream, the path where the causes and effects of karmic imprints, the end of karma, and uncertain wandering are determined separately, that is, beings gathered by the five aggregates, at that time, the Buddhas' compassion enters the realm of sentient beings without missing the time. As it is said in the Hundred Deeds: "The waves where aquatic creatures dwell in the ocean may pass their time, but the Buddhas do not miss the time to tame their sons." And in the Praise in One Hundred and Fifty Verses: "All these beings are bound by undifferentiated afflictions. You gather them with compassion for a long time in order to liberate them from the afflictions of beings." So it is. It is the nature of reality that an object of knowledge that is hidden from the direct perception of the omniscient does not exist in the realm of space. As it is said in the previous scripture: "Your unique wisdom pervades all objects of knowledge, but for all others besides you, only a small portion of knowledge remains." As it is said. Only the Buddha can completely exhaust even the qualities of a single pore.
Chinese
此外，压过广大地面的北方圣者们也说，无法达到“仅此而已”的尽头，譬如一只正值壮年、羽翼丰满的雄鹰，开始测量鸟道的尽头，因为它没有最终的结论，所以不会触及边际，总有一天它会耗尽自己的力量，被疲惫不堪的双重重担压垮，然后像这样再次降落。在《父子相会经》中说：鸟道天空或可量，大海或可用瓶量，然佛功德难穷尽。因此，经中以“在此没有第二个皈依处”等语句来阐述：在此世间，轮回之轮周而复始地转动，那些因积累恶业而受苦的人们，看到转轮王和大自在天等任何其他皈依处都无法欺骗他们，从而对痛苦感到恐惧，对解脱感到渴望，对众生怀有慈悲，以这三种方式，唯有为他人着想，以伟大之士的心怀，忆念三宝的功德，从而皈依。根本皈依的利益如何呢？经中以“如何”等语句来阐述：例如，天空的广阔无垠可以通过雄鹰的飞行来了解。同样，对于作为典范的三宝所揭示的善恶业果，其尽头是无法估量的。如果皈依的功德有形有质，那么它将无法容纳于天空之中，因此它无法被天空所承载。从那时起，便进入了佛教徒的行列，成为所有戒律的基础，能够消除一切罪障，远离一切危害，从恶趣的悬崖中得到保护，与三宝永不分离，在今生便能获得圆满的利益，并能圆满积累福德资粮，从而成就报身和化身二种色身。果皈依的利益，经中以“果”等语句来阐述：果皈依无欺骗的功德是三种解脱之门，即空性、无相和无
English
Furthermore, even the northern saints who have surpassed the vast earth have said that the end of "only this much" cannot be reached. For example, if a strong and well-feathered young eagle begins to measure the end of the bird's path, it will not reach the edge because it has no final conclusion. Someday it will exhaust its own strength and be crushed by the heavy burden of exhaustion, and then it will land again like this. In the Sutra of the Meeting of Father and Son, it says: The bird's path and the sky may be measured, and the ocean may be measured with a bottle, but the Buddha's qualities are difficult to exhaust. Therefore, the sutra explains with statements such as "There is no second refuge here": In this world, the wheel of samsara turns again and again, and those who suffer from accumulating bad karma see that no other refuge, such as the Wheel-Turning King and the Great自在天, can deceive them. Therefore, they fear suffering, desire liberation, and have compassion for beings. In these three ways, they only think of others, and with the mind of a great person, they remember the merits of the Three Jewels and take refuge. What are the benefits of the root refuge? The sutra explains with statements such as "How": For example, the vastness of the sky can be understood through the flight of an eagle. Similarly, the end of the karmic results of good and evil revealed by the Three Jewels, which are the model, is immeasurable. If the merit of taking refuge were tangible, it would not be able to fit in the sky, so it could not be supported by the sky. From that time on, one enters the ranks of Buddhists, becomes the basis for all vows, is able to eliminate all sins, stay away from all harms, is protected from the precipice of evil destinies, is never separated from the Three Jewels, obtains perfect benefits in this life, and can perfectly accumulate the accumulation of merit, thereby accomplishing the two bodies of the Sambhogakaya and Nirmanakaya. The benefits of the fruit refuge are explained in the sutra with statements such as "fruit": The unfailing merit of the fruit refuge is the three doors of liberation, namely emptiness, signlessness, and
Chinese
在无垢的内界中证悟，即是那不造作的法性金刚，是圆满智慧之聚的果。本体是原始清净，自性是当下清净，被称为具足二净的佛陀，从而现前获得。教诫是，通过“教诫”等来阐释。其中，教诫分为因和果两种。首先是，为了获得国王领地的圆满赏赐，不舍弃（三宝），更不用说了。即使为了生命，也不舍弃三宝。各个分支的誓言是，因为三宝的本体是上师，所以在上师处皈依后，断除欺骗圣者和宣扬恶名。同样地，在佛、法、僧处皈依后，依次断除自己不向轮回之见顶礼，不损害他人，不与外道为友这三者的教诫。以信心侍奉三宝的身、语、意所依，断除日夜六时或完全忘记，修持皈依的教诫。第二，作为果的教诫，证悟了脱离、获得、断除之界的自性，因此不执著于救护者和被救护者，超越了二取之名言，所以舍弃誓言也仅仅是假立的名称而已。舍弃道之阶段的因是，宣说了“因”等，即具有相的皈依者舍弃守护誓言的界限，是因为对皈依境生起邪见而必定舍弃。在之前的三个教诫之上，如果违背了持续的皈依、即使为了生命也不舍弃、供养三宝这六者，则认为会舍弃。有些人在此之上，加上了轻蔑身像等形象之化身三者等，如果这九者退失，则会堕入下劣之处，因此就像对待伤口一样，必须谨慎守护。其中，为了特别显示低劣的因缘，宣说了“业”等，即像恶狼一样凶猛的邪恶业力，对善行进行盗贼般的欺骗。
English
Enlightenment in the stainless inner realm is the uncreated Dharmata Vajra, the fruition of the complete assembly of wisdom. Its essence is primordial purity, its nature is immediate purity, and it is called the Buddha who possesses the two purities, thereby attaining it directly. The precepts are explained by "precepts," etc. Among these, precepts are divided into two types: cause and effect. Firstly, needless to say, one should not abandon (the Three Jewels) in order to obtain the perfect reward of the king's domain. Even for the sake of life, one should not abandon the Three Jewels. The individual vows of each branch are: since the essence of the Three Jewels is the Lama, having taken refuge in the Lama, one should abandon deceiving the holy ones and proclaiming bad names. Similarly, having taken refuge in the Buddha, Dharma, and Sangha, one should abandon the precepts of not prostrating to the views of those who revolve in samsara, not harming others, and not associating with non-Buddhists as friends, in that order. One should serve the supports of body, speech, and mind of the Three Jewels with faith, and practice the precepts of taking refuge, abandoning forgetting during the six periods of day and night or completely forgetting. Secondly, as the precept of the result, one who has awakened to the self-nature of the realm of separation, attainment, and abandonment, therefore does not fixate on the protector and the protected, and transcends the expressions of dualistic grasping, so abandoning the vows is merely a nominal designation. The cause for abandoning the stages of the path is that "cause," etc., is taught, that is, those who have the characteristics of refuge abandon the boundary of guarding the vows because they have generated wrong views towards the object of refuge and will definitely abandon it. On top of the previous three precepts, if one violates the continuous refuge, not abandoning even for the sake of life, and offering to the Three Jewels, these six, it is considered that one will abandon them. Some add to this the contempt for the three embodiments of images, such as statues, etc., and if these nine are lost, one will fall into a lower state, so one must guard them diligently as if treating a wound. Among these, in order to specifically show the inferior causes, "karma," etc., is taught, that is, the power of perverse karma, like a fierce wolf, deceives virtuous deeds like a thief.
Chinese
那些寻找机会的人，即使口头上随意说些什么，实际上什么也没有，因为他们是犹豫不决、充满怀疑的恶劣容器。这是对毫不欺骗的珍宝之功德从内心深处充满信心的确信的贬低。一些无知、少闻、受束缚的人，依赖于恶鬼、大能者、伪装成阎罗的人，因此今生一切美好的愿望和结果都会丧失。像这样，通过理由劝诫要相信。从这个存在到天空、须弥山等，由于形成和毁灭的力量错乱，上下位置颠倒，甚至太阳和月亮也从轨道的轮转中脱落，不再停留在那里，而是坠落到地面，诸如此类不可能的事情也可能发生。但是，三宝欺骗是绝对不可能的，这种坚定的信念，广大而精通，在任何情况下都具有重大的意义。为了这样的结尾，说了像梦之类的话。像这样获得信任的人，即使在梦中也能见到本尊，并且总是忆念必须保持谨慎，被一切善行的功德所充实，忆念前世，在来世连接时，也容易度过中阴的恐怖，等等，成为一切有情众生的助手和善友。《功德宝藏论》第六品的注释。
English
Those who seek opportunities, even if they utter mere words arbitrarily, in reality, nothing abides, because they are flawed, double-minded, doubtful, and evil vessels. This is a manifest sign of diminishing the conviction of sincerely trusting in the qualities of the infallible Three Jewels. Some who are ignorant, of little learning, and bound, relying on pretas, great sorcerers, and those who masquerade as Yama, will lose all hopes and fruits of good wishes in this very life. It is said, "Here, one is advised to have faith through reasoning," and so forth. From this existence to the sky, Mount Meru, etc., due to the chaotic power of formation and destruction, the upper and lower positions are reversed, and even the sun and moon fall from the wheel of their orbits and do not remain there, but fall to the ground, and so on. Impossible things may happen. However, it is absolutely impossible for the Three Jewels to deceive; this firm conviction, vast and mastered, is of great importance in every way. For such a conclusion, it is said, "Like a dream," and so forth. Those who have gained such faith will see the Three Jewels even in dreams, and will always remember to be mindful, be enriched with all the qualities of good deeds, remember past lives, and when connecting to the next life, will easily pass through the terrors of the bardo, and so on, becoming helpers and spiritual friends to all sentient beings. Commentary on the Sixth Chapter of The Treasury of Precious Qualities.