Chinese
当一个小偷去偷一个修行者时，修行者对小偷说：“你把手举起来，把东西交出来。”小偷信以为真，照做了。修行者抓住他的手，用木棍打了他的头三次，同时立刻皈依三宝。小偷痛苦地逃跑了，躲在桥边。他虽然不是真的信仰三宝，但还是模仿之前的样子，口头上皈依三宝。这时，许多非人从桥上过来，听到皈依的声音，就好像逃跑了一样。 从轮回和恶道等一切不顺之境中救护，以及观修对获得三宝救护的欢喜之后，如果与回向发愿相结合，就能消除罪业，增长善根，生生世世不离三宝，并在今生显现一切人天圆满，暂时通过因的皈依圆满福德资粮，最终圆满色身二身。 根本是：果皈依是不虚妄的，解脱三门是无愿的法界，实相是无为的金刚，获得圆满智慧资粮，具足二种清净。 也就是说，相对于波罗蜜多乘，将未来能够在自相续中成就的佛陀作为对境而发愿，虽然被认为是果皈依，但并非以利他为目的。而这里，法身也已经是其他相续中的因。果皈依是不虚妄的，因为自心性即是法身的自性，远离一切戏论，是佛陀不变且无垢染；究竟的法是功德一切任运成就的僧伽。从体性的角度来说，解脱三门的伟大住处是三宝的所依境，以及所依境的能依者我等众生，皈依的对境和皈依者的所有名言都寂灭于无愿的法界，这就是果皈依，自心的实相是无有变异的金刚，是无为法。像这样证悟后，圆满智慧资粮，获得本初清净的自性离垢，以及
English
When a thief went to steal from a practitioner, the practitioner said to the thief, "Raise your hands and hand over the goods." The thief believed him and did so. The practitioner grabbed his hand and hit him on the head three times with a club, while simultaneously taking refuge in the Three Jewels. The thief, in pain, ran away and hid by the side of a bridge. Even though he didn't really have faith in the Three Jewels, he imitated his previous actions and verbally took refuge in the Three Jewels. At that moment, many non-humans came from the bridge, and upon hearing the sound of refuge, they fled as if they were escaping. Having been saved from all unfavorable circumstances such as samsara and the lower realms, and after meditating on the joy of obtaining refuge in the Three Jewels, if it is combined with dedication and aspiration, it will eliminate sins and increase virtues, so that one will never be separated from the Three Jewels in all lifetimes, and all the perfections of existence and peace will appear in this life. Temporarily, through the refuge of the cause, the accumulation of merit will be perfected, and ultimately the two form bodies will be perfected. The root is: The refuge of the fruit is infallible. The three doors of liberation are the realm of non-aspiration. The reality is the uncompounded vajra. The accumulation of wisdom is perfected, and the two purities are attained. That is to say, relative to the Paramita Vehicle, aspiring to the Buddha who will be able to accomplish in one's own continuum in the future is considered the refuge of the fruit, but it is not aimed at benefiting others. Here, the Dharmakaya is also the cause that has already appeared in the continuum of others. The refuge of the fruit is infallible because the nature of one's own mind is the nature of the Dharmakaya, free from all elaborations, the Buddha is unchanging and stainless; the ultimate Dharma is the Sangha where all qualities are spontaneously accomplished. From the perspective of essence, the great dwelling place of the three doors of liberation is the object of the Three Jewels, and all the terms of the object of refuge and the refuge-taker, such as the indweller self and sentient beings, are pacified in the realm of non-aspiration. This is the refuge of the fruit, the reality of one's own mind is the unchanging vajra, which is uncompounded. By realizing such, the accumulation of wisdom is perfected, and one obtains the naturally pure essence, free from defilements, and
Chinese
从而获得两种清净，即两种习气都清净的清净。 也就是，以从内心深处皈依三宝的想法而受戒，即使面临身体和生命，也不放弃，这一点非常重要。对此，要知道应断除的三种、应修的三种、以及三者兼具的，并明智地如理取舍，这一点非常重要。自己对三宝有多恭敬，其他众生就会对自己有多恭敬，因为业果是不虚的。根本：应学之处在于因果二者，首先是：为了领地奖赏何须说？为了生命也不舍弃三宝。其自性皈依上师后，舍弃欺骗圣者与宣扬恶名。同样皈依佛法僧之后，次第自己不向轮回之神敬礼，不害他人不交往外道徒。以信心敬奉三宝所依，舍弃昼夜忘失而皈依。 这是皈依有两种应学之处，首先是因之皈依的取舍：对于从内心深处皈依殊胜三宝的某个人，即使其他国王等有权势的人说：你放弃这个皈依，我就授权你领地，或者给你食物、财富、受用等奖赏，也不应放弃，更何况是其他情况呢？即使不放弃皈依就一定会丧命，也不应放弃。三宝的自性是上师，除了上师之外的诸佛，虽然具有广大的智慧、慈悲和能力，但因为自己没有被教导佛法的缘分，所以无法见到。如果未依靠上师而仅凭自己的力量，无法理解佛法的词句和意义等，那么三宝的自性就是上师，因为上师的身是僧众，语是正法，意是佛，所以哪怕仅仅是欺骗上师、宣扬上师的恶名，也必须舍弃，这是上师的教诲。同样，皈依佛、法、僧之后，次第自己和弟子等，不向轮回中的神祇之主和地方神等敬礼，不损害任何其他众生，不与被称为外道徒的、诽谤因果的人交往，这是应断除的三种。对于佛像、佛经、佛塔等微小的三宝所依，也以信心
English
Thus, one obtains the two purities, that is, the purity of having both types of habitual tendencies purified. Furthermore, it is crucial to take vows with the thought of sincerely taking refuge in the Three Jewels, and not to abandon them even if it costs one's body and life. In this regard, it is very important to know the three things to be abandoned, the three things to be cultivated, and the three things that combine both, and to wisely adopt and reject them accordingly. The more respect one has for the Three Jewels, the more respect other beings will have for oneself, because the law of cause and effect is infallible. Root text: Among the two things to be learned, cause and effect, the first is: What need is there to mention rewards of dominion? Even for the sake of life, one does not abandon the Three Jewels. Having gone for refuge to the lama as its essence, abandon deceiving the holy and proclaiming infamy. Likewise, having gone for refuge to the Buddha, Dharma, and Sangha, in sequence, oneself does not prostrate to the gods of samsara, does not harm others, and does not associate with non-Buddhists. With faith, attend to and honor the objects of the Three Jewels, abandoning forgetfulness day and night, and go for refuge. This means that there are two things to be learned in taking refuge, and the first is the adoption and rejection of the cause of taking refuge: For someone who has sincerely taken refuge in the supreme Three Jewels, even if other powerful figures such as kings say, 'Give up this refuge, and I will grant you dominion over the territory, or give you rewards of food, wealth, and enjoyment,' one should not give it up, let alone other situations. Even if one is certain to lose one's life if one does not give up refuge, one should not give it up. The essence of the Three Jewels is the lama; other Buddhas besides the lama, although possessing great wisdom, compassion, and power, cannot be met because one lacks the fortune to be taught the Dharma by them. If one cannot benefit by one's own power without relying on the lama for the words and meanings of the Dharma, then the essence of the Three Jewels is the lama, because the lama's body is the Sangha, speech is the Dharma, and mind is the Buddha. Therefore, even deceiving the holy lama and proclaiming his infamy must be abandoned, this is the instruction. Likewise, having gone for refuge to the Buddha, Dharma, and Sangha, in sequence, oneself and one's disciples, etc., do not prostrate to the chief gods of samsara and local deities, do not harm any other sentient beings, and do not associate with those who are called non-Buddhists, who slander cause and effect; these are the three things to be abandoned. Even for small objects of the Three Jewels such as Buddha images, scriptures, and stupas, with faith
Chinese
应恭敬，日夜不忘三宝而皈依。根本：果之学处，能仁法身，于离得舍之界而证菩提，不执救护与所救护，故超言诠，故舍弃亦为假名。此谓若以自力识知心之自性，而了知三宝非由他续所生，是为果之皈依；如知心生之事物，如镜中显现种种影像之自性，是为因之皈依。是故，果之学处，能仁法身，乃心与心生寂灭于法界之时，无有视救护者为三宝，及所救护者为有情之二者，故学处之舍弃亦仅为名言而已。根本：因之舍弃，皈依之体性，于所皈依之境生起邪见而舍弃，若学处衰损，则堕于下劣故，如护伤口般谨慎守护。此谓因之皈依的律仪，舍弃是指对三宝生起邪见，从内心舍弃，以及舍弃皈依的学处。又，若皈依之学处衰损，则会堕入无依无怙之类，或外道之法等下劣之处，故应如保护身体受伤之处一般，谨慎守护学处。如是说。根本：恶业之豺狼，以恶毒伺机而动者，于词义错乱之二心中，于恶器中，无欺之定解衰减之相，若依赖饿鬼，则此生即遭损。此谓于此藏地，将三宝之名随意宣扬，仅有口头之信，非由衷而积聚过失之众，亦追随名声。由恶业之因，致使恶身成为不善之所依，如恶毒之豺狼般，伺机伤害他命者等，仅于口头上假装信仰三宝，实则将心思寄托于某些大力饿鬼，于口与心不符之二心恶器中，纵然注入无欺之精华，亦显现出信心之定解衰减之相，舍弃三宝而
English
One should be respectful and take refuge, never forgetting the Three Jewels day and night. Root text: The discipline of the result is the body of the Dharma of the Able One. By awakening in the realm of separation, attainment, and abandonment, one does not grasp at saviors and those to be saved, and since it transcends terminology, even letting go is merely a designation. This means that recognizing the nature of the mind by one's own power and realizing that the Three Jewels do not arise from other continuums is the refuge of the result. Like knowing the nature of mental events appearing as various images in a mirror, that is the refuge of the cause. Therefore, the discipline of the result, the Dharma body of the Able One, is when the mind and mental events are pacified in the realm of reality, there is no seeing the protectors as the Three Jewels and those to be protected as sentient beings, so the abandonment of discipline is merely nominal. Root text: The abandonment of the cause, the characteristic of refuge, is abandoned when wrong views arise towards the object of refuge. If the discipline is weakened, one falls into inferiority, so one should guard it carefully like protecting a wound. This means that the abandonment of the vows of the refuge of the cause is when wrong views arise towards the Three Jewels and one abandons them from the heart, and when one abandons the discipline of refuge. Moreover, if the discipline of taking refuge is weakened, one will fall into the category of the helpless and unprotected, or into inferior paths such as those of the outsiders, so one should carefully protect the discipline as if protecting an injured part of the body. Thus it is said. Root text: Those who are like vicious jackals of karma, seeking opportunities with malice, in the evil vessel of two minds with confused words and meanings, are a sign of diminishing unwavering certainty. If one relies on pretas, one will be ruined in this very life. This means that in this Tibet, the names of the Three Jewels are proclaimed arbitrarily, and there is only lip service of faith. Without sincerity, even if one accumulates a multitude of faults, one follows after fame. From the cause of bad karma, the evil body becomes the basis of non-virtue, like vicious jackals seeking opportunities to harm the lives of others. They only pretend to have faith in the Three Jewels in words, but in reality, they focus their minds on certain powerful pretas. In the evil vessel of two minds where words and deeds do not match, even if one pours in the essence of non-deception, it appears as a sign of diminishing unwavering certainty of faith, abandoning the Three Jewels and
Chinese
因为心里喜欢鬼神，所以和作为皈依境的上师三宝的慈悲之绳断了，今生就衰败了。根本偈颂：此地土和虚空须弥山，上下位置转变日月落，三宝不会欺骗是不可能，坚定不移的定解恒时有意义。意思是说，在这个世间，由于地、空、须弥山等受生住异灭的影响，居住的地方会发生颠倒错乱，日月也会像不守本位一样，即使发生这些情况，三宝也不会欺骗，对这个道理有坚定不移的定解和恭敬心，那么暂时和究竟都会有很大的意义。但是愚笨无知、孤陋寡闻的人，不知道上师三宝的慈悲是在消除自己的恶业，反而生起怀疑，这是不应该的。现在对三宝有信心，精进努力行持善法，却出现很多不如意的事情，这是在显示未来要感受的巨大痛苦从现在就开始减少的征兆。如经中说： 善男子，如果这些众生前世的恶业会导致他们堕入恶趣，那么他们现在所遭受的痛苦，就能清净他们前世的恶业，甚至可以获得佛的菩提。正如《金刚经》中所说。还有一种情况是，有些人造下了非常严重的罪业，但今生却享受着幸福和快乐，这说明他们前世积累的善根都在今生消耗殆尽，死后立即就要感受恶趣的痛苦。以前在阎浮提，有一群人专门作恶，这是因为他们前世积累的善根在那个时候成熟并耗尽的征兆，所以连续七天下了麦子雨，然后是稻米雨，再然后是珍宝雨，最后下的是沙砾雨，与此同时，所有的山都崩塌毁灭了。一般来说，有些恶人在没有其他原因的情况下，临死前会出现不祥之兆，这是因为他们前世行善的果报让他们获得了人身，但他们的福报已经耗尽，未来痛苦的预兆在死前就显现了。如果行善之人出现这种情况，就应该知道这是恶业已经消除的征兆。因此，要深信因果，