English
Furthermore, the Sangha's nature possesses eight qualities of knowing and liberation. That is, the quality of knowing as it is, the quality of knowing as many as there are, and the quality of knowing by seeing the inner wisdom, these three. On top of that, adding the quality of liberation from the afflictive obscurations to be abandoned, the quality of liberation from obstructive obscurations, the quality of liberation from inferior obscurations, the quality of discriminating the basis of knowledge, and the two qualities of liberation, making eight in total. The one who is complete with these eight is the noble non-returning Sangha, therefore it is referred to as the nature of the Sangha. The knowing and liberation of Hearers and Solitary Realizers is inferior to this, like its branch. Hearers are those who have attained the fruit of stream-entry by abandoning the three universally binding fetters by the Teacher. This means that by subduing the three poisons with their antidotes, they do not stray from the single-pointed samadhi of calm abiding. Because attachment to desire is weakened, they attain the fruit of once-returner. Abandoning the five lower fetters, that is, abandoning the five poisons in one's own continuum with their antidotes, they attain the fruit of non-returner. Abandoning the five higher fetters, that is, being free from the five grasping at the duality of what is to be abandoned and the antidote, they become Arhats. Like this, two types of stream-enterers, the enterer and the abider; two types of once-returners, the enterer and the abider; two types of non-returners, the enterer and the abider; and two types of Arhats, the enterer and the abider, making eight types of individuals. Pairing them two by two makes four pairs. Solitary Realizers also have eight types of enterers and abiders. The difference from Hearers is that they know that all arising phenomena are of the nature of cessation, thereby attaining enlightenment on their own. The above is the outer Sangha, while the inner Sangha refers to all the bodhisattvas abiding on the bhumis. The dakinis, and those who fly by means of supernormal powers, and those born from mantras, and the heroic dakinis, dharma protectors, and guardians born from karma, those with the eye of wisdom, and the families of Tathagata, Vajra, Ratna, Padma, and Karma, these families that transcend the world, and the ripened-result vidyadharas, the life-empowerment vidyadharas, the mahamudra vidyadharas, the spontaneously accomplished vidyadharas, these assemblies of vidyadharas abiding on the grounds and fruits. The Jewel among them is: with the wisdom of knowledge, pervading all knowable things without attachment or obstruction, rare like a jewel, and possessing compassion that cherishes beings like an only child, without the stain of partiality, and subduing with desire.
Chinese
具有调伏一切众生的强大力量，具有成为世界共同庄严顶饰的无尽功德，深广的法性，利益一切众生的事业，永不欺骗。以前，一只鸽子被老鹰追赶，躲在舍利弗的怀里仍然惊恐万分。当它走到佛陀的身影下时，就没有了恐惧和害怕。这是因为舍利弗虽然在六十劫中苦行，但有慈悲心小的过失。而佛陀则在超过此的无数三劫中积累了二资粮，因此更为殊胜，且具有不可思议的慈悲心，所以才殊胜。例如，提婆达多皈依三宝，但并非以真诚的心，而是为了持续的利养、恭敬和名声，伪装成具有一切智智者，甚至诽谤佛陀等，因此堕入了无间地狱。然而，凭借皈依三宝的力量，痛苦减轻且短暂，也有了解脱的机会。阿阇世王造作了无间罪，按理说其异熟果报应堕入无间地狱。但他以虔诚之心皈依佛陀，因此原本应受的无间罪业在七日内就消尽了，因此三宝成为了皈依之处。根本颂：皈依有因和果，誓言二者欲求他时成，现今成就自心为果皈，金刚乘之特点是也。因之境是三宝，密咒中其体性摄于上师。这是说，就波罗蜜多乘而言，以在其他时间，如无数三劫之后证得佛果为目标，皈依已在他相续中存在的，三宝，以此作为获得佛果之因，因此称为因之皈依。想要使皈依境的断证功德之智慧在自己的相续中成熟，是为果之皈依。特别是，对于金刚乘行者来说，见到自己心性的本性。
English
Having great power to subdue all beings, possessing inexhaustible qualities that make it the supreme ornament of the world, the profound and vast Dharma nature, and the activity that benefits all beings, it is never deceiving. Previously, a pigeon, chased by a hawk, hid in Shariputra's lap but was still frightened and terrified. When it went into the shadow of the Buddha, it had no fear or dread. This is because Shariputra, although he practiced asceticism for sixty kalpas, had the fault of having little loving-kindness and compassion. The Buddha, on the other hand, accumulated the two accumulations for countless three kalpas more than that, so he was superior and possessed inconceivable loving-kindness and compassion, therefore he was superior. For example, Devadatta took refuge in the Three Jewels, but not with a sincere heart, but for the sake of constant gain, respect, and fame, pretending to be an omniscient wise one, and even slandering the Buddha, etc., so he fell into the uninterrupted hell. However, by the power of taking refuge in the Three Jewels, the suffering was reduced and shortened, and there was also an opportunity for liberation. King Ajatashatru committed uninterrupted sins, and it was reasonable that the ripening result should cause him to fall into uninterrupted hell. But with a faithful heart, he took refuge in the Buddha, so the uninterrupted sins that he should have suffered were exhausted in seven days, so the Three Jewels became the place of refuge. Root verse: Refuge has cause and effect, of the two vows, wanting to achieve at another time is the cause, achieving now, one's own mind is the refuge of the fruit, it is the characteristic of the Vajrayana. The object of the cause is the Three Jewels, in mantra, its essence is gathered in the Lama. This is to say that, as far as the Paramita Vehicle is concerned, aiming to attain Buddhahood at other times, such as after countless three kalpas, taking refuge in the Three Jewels that already exist in the continuum of others, using this as the cause of attaining Buddhahood, is therefore called the refuge of the cause. Wanting the wisdom of the abandonment and realization of the refuge object to mature in one's own continuum is the refuge of the fruit. In particular, for Vajrayana practitioners, seeing the very nature of one's own mind.
Chinese
希望如此，不从其他地方寻找三宝，而是将觉性确立为三身的自性，并安住于此状态，这是果皈依的究竟。在因，即波罗蜜多乘中，以佛为主。在无上密法中，则说唯有上师为主。根本偈：短暂殊胜与无上，三类发心之士夫，小士畏惧恶趣，趋向增上生。中士二者畏惧轮回，寻求解脱，暂时尽其一生，究竟证得声闻、缘觉之果。大士畏惧舍弃利他之寂静，为救度轮回中喘息之众生，直至菩提之间趋入，此亦是自心，断绝获得欺骗，舍弃果皈依。这是说，小士虽然不为今生而努力，却能获得来世增上生的果报。中士了知轮回中一切高低之处皆是痛苦，希望从中解脱，专注于自身成佛之法而皈依，暂时尽其一生，究竟证得声闻、缘觉之果。大士则畏惧舍弃利他之寂静，为了使一切众生的痛苦都止息，而皈依三宝。时间直至菩提心要之间，或者在自相续中成就佛陀的智慧，直至触及断绝获得欺骗，舍弃的果皈依处。根本偈：道时诸佛于有情，界具大悲无时休。一毛孔之功德亦，穷尽言说亦难尽，如鸟飞空复降临。这是说，梦境之道，习气之道，业力尽头之道，不定轮之道，因与果各自不定的道，总摄五道的众生，以大悲心利益他们而无有厌倦，这是佛陀事业的功德。佛陀的智悲力三者的事业，是恒常不断地利益众生之界，因此永远不会有欺骗，而且佛陀一毛孔的功德
English
Hoping to be so, without seeking the Three Jewels from elsewhere, but establishing awareness as the nature of the three bodies, and abiding in that state, is the ultimate of the fruition refuge. In the cause, the Paramita Vehicle, the Buddha is mainly regarded. In the Unsurpassed Mantra, it is said that only the Lama is mainly regarded. Root verse: The short-lived, the supreme, and the unsurpassed, From the three motivations, the small person, Fears the lower realms, and goes to higher realms. The two middling ones fear samsara, and seek liberation, Temporarily as long as they live, and ultimately, Go until the attainment of the Hearer and Solitary Realizer fruits. The great one fears the peace of abandoning others' benefit, In order to liberate the great breathing beings in samsara, Goes until enlightenment, that also is one's own mind, Abandoning separation, attainment, and deception, is the fruition refuge. This is to say that the small person, although not striving for this life, attains the fruit of higher realms in the future. The middling person, knowing that all high and low states of samsara are suffering, wishes to be liberated from it, and takes refuge focusing on the means of becoming a Buddha alone, temporarily as long as they live, and ultimately goes until the attainment of the Hearer and Solitary Realizer fruits. The great person fears the peace of abandoning others' benefit, and for the sake of exhausting all the suffering of all beings, takes refuge in the Three Jewels. The time is until the essence of enlightenment, or after the wisdom of the Buddha is accomplished in one's own mind, until touching the fruition refuge place of abandoning separation, attainment, and deception. Root verse: At the time of the path, the Buddhas, For the realm of sentient beings, Compassion never ceases. Even the qualities of one pore, Cannot be exhausted by speaking, Like a bird flying in the sky and descending again. This is to say that the path of dreams, the path of habits, the path of the end of karma, the path of uncertain wheels, the path of uncertain causes and effects, the compassion of all beings gathered in the five paths, without being weary of benefiting them, is the merit of the Buddha's activity. The activity of the Buddha's three qualities of wisdom, love, and power, is constantly connected to benefiting the realm of beings, therefore it is never deceptive, and all the qualities of one pore of the Victorious One
Chinese
据说，这就像一只用尽全力也无法到达终点的鹰，徒劳地寻找天空的尽头，最终疲惫地落下来一样。根本颂：于此轮回之轮中，辗转积聚恶业之罪人，无论是转轮王还是自在天等，见到任何其他救护皆是虚妄，以怖畏、虔信与慈悲这三种心态，以利他之心，以大士之智慧，忆念三宝而皈依。这是说，在世间，就像在六道轮回之轮中不断流转一样，那些积累了八万四千烦恼之恶业的罪人，即使寻求转轮王和自在天等的庇护，也会发现任何属于三宝之外的其他大能都无法救赎他们。因此，以舍弃自利的恐惧，以及对三宝发自内心的虔诚，和无偏的慈悲这三种心态，一心只为利他的大士之心，忆念三宝的功德而皈依。根本颂：如虚空之无垠，依于三宝，善恶业果之边际不可测。若已皈依，功德具形，则虚空亦不能容纳。入于内道，依止一切戒律，罪障消尽，远离诸害。远离恶趣之险，不离三宝，圆满具足，现见正法。福德圆满，成就色身二身。这是说，就像虚空没有边际一样，依靠三宝，善与恶、罪业与果报的边际是无法估量的。如果皈依三宝，其功德具形且圆满，即使虚空变成容器也难以容纳，因此说不能容纳。皈依的必要是：进入内道，一旦皈依，立即成为三宝的一份子，成为一切戒律的根本，过去积累的业障和罪恶，有的减轻，有的消尽，并且远离各种危害。
English
It is said to be like an eagle that exhausts its strength without reaching the end, searching in vain for the edge of the sky, and finally falling down in exhaustion. Root Text: In this wheel of samsara, those who repeatedly accumulate evil karma, whether they are Chakravartins or Ishvaras, seeing any other refuge as false, with the three minds of fear, faith, and compassion, with the mind of benefiting others, with the wisdom of a great being, take refuge by remembering the Three Jewels. This means that in the world, just as one continuously revolves in the wheel of the six realms, those sinners who have accumulated the evil karma of eighty-four thousand afflictions, even if they seek refuge in Chakravartins and Ishvaras, will find that any other great power belonging outside the Three Jewels cannot redeem them. Therefore, with the fear of abandoning self-interest, and the heartfelt devotion to the Three Jewels, and the unbiased compassion, with the mind of a great being solely for the benefit of others, one must take refuge by remembering the virtues of the Three Jewels. Root Text: Just as the sky is immeasurable, relying on the Three Jewels, the limits of good and evil karmic results cannot be measured. If one has taken refuge and the merit has taken form, then even the vessel of the sky cannot contain it. Entering the inner path, relying on all vows, sins and obscurations are exhausted, and the assembly of harms is abandoned. Protecting from the dangers of the lower realms, not separating from the Three Jewels, perfectly complete, one comes to see the Dharma. Completing the accumulation of merit, one accomplishes the two form bodies. This means that just as the sky has no limits, relying on the Three Jewels, the limits of good and evil, sin and its consequences, cannot be estimated. If one takes refuge in the Three Jewels, the benefits of that refuge take form and are complete, even if the sky were to become a container, it would be difficult to contain, therefore it is said that it cannot contain it. The necessity of taking refuge is: entering the inner path, once one has taken refuge, one immediately becomes a part of the Three Jewels, becoming the root of all vows, and the previously accumulated karmic obscurations and sins are either lessened or exhausted, and various harms are abandoned.