Chinese
具有无量功德，并且恒常不断地进行成佛的事业和讲经说法，这也压倒了声闻众。在佛的境界中，获得了力量和无畏等圆满功德的究竟，这在无余涅槃的境界中也永远不会穷尽，因此压倒了声闻众。因此，皈依大乘的善，从世间法之最胜开始，发起乐于修行的菩提心，以及从超世间的二地以上到七地之间的殊胜清净意乐，从而使众生完全成熟，并在三清净地获得对不分别等四者的自在圆满，这与声闻缘觉一样在无余涅槃中寂灭而不会穷尽，因此更为殊胜。第二，宣说殊胜的皈依。大乘的皈依是希求佛的体性，即希望自己成就为所皈依的佛的体性，就像这位佛成为一切众生的皈依一样，我也为了平息一切众生的痛苦而成就为佛，因此是当下立誓并承诺的祈愿，这就是皈依的本体或自性。声闻众心想我从轮回的痛苦中解脱，因此为了自我救护而皈依佛法僧。我成就为佛 这样的承诺，也应知是从希望一切众生从痛苦中解脱的慈悲心而生。因此，大乘皈依的因是慈悲。如此皈依之后，从十地次第修证，并在佛的境界中获得遍知一切所知之相的智慧，这是皈依的果，即果皈依。成就为佛之后，尽虚空之际利益和安乐一切众生，并且菩萨们在学习时，对于为众生利益而行持各种艰难之事也毫无厌倦，这是皈依的事业。今生受用和乐。
English
Possessing immeasurable qualities, and constantly and continuously engaging in the activities of attaining Buddhahood and teaching the Dharma, this also overwhelms the Shravakas. In the realm of the Buddha, having attained the ultimate perfection of qualities such as strength and fearlessness, this also never ends in the realm of Nirvana without remainder, thus overwhelming the Shravakas. Therefore, the virtue of taking refuge in the Mahayana, starting from the supreme of worldly dharmas, is the generation of Bodhicitta that delights in practice, and the superior pure intention from the second Bhumi onwards to the seventh, which completely ripens sentient beings, and the attainment of the perfection of mastery over the four such as non-discrimination in the three pure lands, which, like the Shravakas and Pratyekabuddhas, is extinguished in Nirvana without remainder and does not end, is therefore more excellent. Secondly, explaining the distinctive refuge. This refuge of the Mahayana is the desire for the essence of that Buddha, that is, the hope that oneself will be established as the essence of the Buddha in whom one has taken refuge, just as this Buddha has become the refuge of all sentient beings, so too, may I become a Buddha in order to pacify the suffering of all sentient beings, therefore it is a prayer of immediate vow and commitment, this is the essence or nature of refuge. The Shravakas think, may I be liberated from the suffering of Samsara, therefore they take refuge in the Buddha, Dharma, and Sangha for self-protection. May I be established as a Buddha, such a commitment, it should also be known, arises from the compassionate heart that wishes all sentient beings to be liberated from suffering. Therefore, the cause of Mahayana refuge is compassion. Having thus taken refuge, one gradually accomplishes the ten Bhumis, and in the realm of the Buddha, one obtains the wisdom that knows all aspects of knowable things, this is the fruit of refuge, that is, fruit refuge. Having become a Buddha, one benefits and brings happiness to all sentient beings as long as space exists, and even when Bodhisattvas are learning, they are never weary of engaging in various difficult deeds for the benefit of sentient beings, this is the activity of taking refuge. Enjoyment and happiness in this life.
Chinese
依靠善行，来世会获得天人的享受，并在涅槃中安乐，如《智者释论》等中所说。也有其他说法认为，今生获得增上生的安乐，来世获得决定胜的利益。还有解释说，是暂时的安乐和究竟的利益。从小乘和大乘的道中必定出现的 каждого 人，所有三乘都依赖的功德，是恒常具有的。而且，大乘的皈依是遍及三乘的，因此，对于任何信仰三乘的无差别众生，通过宣说相应的法门，使他们从痛苦中解脱或必定出现，因此具有所有乘都依赖的功德，成为三类有情众生的救护和怙主。这些有情众生依赖或信任他们各自的乘。皈依的分类或进入方式有两种：通过表诠获得和通过法性获得。第一种是通过自己的语言承诺，以及从堪布和阿阇黎等的语言声音等表诠中获得，这是粗略的通过表诠产生的皈依。通过法性获得，是指在初地时，从现量证悟法性的意义开始，获得以后永远不会退转的皈依，这是深奥或细微的通过法性获得的皈依。发菩提心也是同样的两种方式。这样，具有自性或体性和因果的六种圆满进入方式的菩萨智者们的皈依，比世间和出世间的声闻缘觉们的皈依更为殊胜。第三，结尾的偈颂。如前所述，以这种方式进入大乘的皈依是非常有意义的。如何才能这样为了成就自利和他利而皈依呢？那就是通过次第修习地道，直到获得佛地的功德，如十力、四无畏和任运成就、相续不断的利他事业等，从而增长无量功德资粮，圆满自利；并且为了他利，以慈悲心遍及无边众生，以无与伦比的方便法门，
English
Relying on virtuous deeds, one will obtain the enjoyment of gods and humans in future lives, and be placed in the bliss of nirvana, as stated in the 'Commentary on the Intelligent' and others. There are also other statements that in this life one obtains the happiness of higher realms, and in future lives one obtains the benefit of definite goodness. There are also explanations that it is temporary happiness and ultimate benefit. For each individual who necessarily arises from the paths of the Lesser and Greater Vehicles, the qualities relied upon by all three vehicles are always possessed. Moreover, the refuge of the Great Vehicle pervades all three vehicles, therefore, for all sentient beings without distinction who have faith in any of the three vehicles, by teaching the Dharma of that particular vehicle, they are liberated from suffering or necessarily arise, therefore, possessing the qualities relied upon by all vehicles, they become the refuge and protector of the three types of beings. Those beings rely on or trust their respective vehicles. The classification or entry of that refuge is twofold: obtained through expression and obtained through the nature of reality. The first is obtained through one's own verbal commitment and through the expression of the sounds of speech, etc., of the Khenpos and Acharyas, etc., which is the coarse refuge arising from expression. Obtained through the nature of reality refers to obtaining, from the moment of directly realizing the meaning of the nature of reality on the first bhumi, the refuge that will never degenerate thereafter, which is called the profound or subtle refuge obtained through the nature of reality. The generation of bodhicitta is also the same two ways. Thus, the refuge of the wise bodhisattvas who possess the six complete ways of entering with self-nature or essence and cause and effect is superior to that of the Shravakas and Pratyekabuddhas of the mundane and supramundane realms. Third, the concluding verses. As stated above, entering the refuge of the Mahayana in this way is very meaningful. How can one take refuge in order to accomplish both one's own benefit and the benefit of others? That is, by gradually cultivating the bhumis and paths, until one obtains the qualities of the Buddha's bhumi, such as the ten powers, the four fearlessnesses, and the spontaneously accomplished and continuous activities for the benefit of others, etc., thereby increasing the immeasurable accumulation of merit, perfecting one's own benefit; and for the benefit of others, with compassion pervading all limitless beings, with incomparable skillful means,
Tibetan
པ་ཆེན་པོ་སངས་རྒྱས་དང་བྱང་སེམས་རྣམས་ཀྱི་ཆོས་ཐེག་པ་ཆེན་པོ་དག་ཀྱང་ཕྱོགས་བཅུར་རྒྱས་པར་སྟོན་ཅིང་འཆང་བར་བྱེད་པས་གནས་སྐབས་དང་གཏན་གྱི་བདེ་བ་རྣམ་གྲོལ་ལ་འགོད་པར་བྱེད་པས་བསམ་པ་དང་སྦྱོར་བ་ཕུན་སུམ་ཚོགས་པ་མངའ་བའི་ཕྱིར་རོ། །ཐེག་པ་ཆེན་པོ་མདོ་སྡེའི་རྒྱན་ལས་སྐྱབས་སུ་འགྲོ་བའི་ལེའུ་སྟེ་གསུམ་པ་རྣམ་པར་བཤད་པའོ།། །། བཞི་པ་རིགས་ཀྱི་ལེའུ། དེ་ཡང་ཐེག་པ་གསུམ་གྱི་ལམ་གང་ཡིན་ཡང་ཐོག་མ་ནི་སྐྱབས་འགྲོ་ཡིན་ཏེ། རང་རང་གི་ལམ་དེ་ཉིད་འཁོར་བའི་སྡུག་བསྔལ་ལས་གཏན་དུ་གྲོལ་བའི་རྣམ་གྲོལ་གྱི་ལམ་ཡིན་པར་ཡིད་ཆེས་ནས་དེའི་ཕྱིར་ན་ལམ་དེ་སྟོན་པ་པོ་དང་། ལམ་དེ་ལ་ཞུགས་པ་དག་ཀྱང་མཆོག་གི་སྐྱབས་སུ་བཟུང་ནས་ལམ་ལ་འཇུག་པ་ཡིན་གྱི་དཀོན་མཆོག་གསུམ་སྐྱབས་གནས་ཡང་དག་ཏུ་ཁས་མི་ལེན་པ་ལ་ཆོས་འདི་པའི་སྐལ་བ་མེད་པའི་ཕྱིར་དང་པོར་སྐྱབས་འགྲོ་བཤད་དོ། །དེའི་རྗེས་སུ་ཐེག་པ་ཆེ་ཆུང་གཉིས་ཀ་མཆོག་གསུམ་ལ་སྐྱབས་སུ་འགྲོ་བར་མཚུངས་ཀྱང་། ཁ་ཅིག་ཐེག་ཆེན་སྐྱབས་འགྲོ་དང་། ཁ་ཅིག་ཐེག་དམན་པའི་སྐྱབས་འགྲོར་འགྱུར་བ་ལྟ་བུ་རིགས་ཅན་གསུམ་འབྱུང་བ་འདིའི་རྒྱུ་ཅི་ཡིན་སྙམ་པའི་ཐེ་ཚོམ་བསལ་ཕྱིར་རིགས་ཀྱི་ལེའུ་བཤད་དེ། རིགས་མཆོག་དང་ལྡན་པས་བླ་མེད་བྱང་ཆུབ་ཏུ་སེམས་བསྐྱེད་པས་དེའི་རྗེས་སུ་སེམས་བསྐྱེད་བཤད། བསམ་པ་སེམས་བསྐྱེད་པ་དེས་སྦྱོར་བ་སྒྲུབ་པ་ཡིན་པས་སེམས་བསྐྱེད་ཀྱི་རྗེས་སུ་སྒྲུབ་པ་བཤད་པ་ཡིན་ལ། སྒྲུབ་པ་སྔ་ཕྱིར་ལན་གཉིས་བྱུང་བ་ནི་སྔ་མར་ཐེག་ པ་ཆེ་ཆུང་གི་སྒྲུབ་པའི་ཁྱད་པར་བྱེ་བྲག་ཏུ་ཤེས་པར་བྱ་བ་ཙམ་གྱིས་སྤྱིར་བསྟན། སྒྲུབ་པའི་ལེའུ་ཕྱི་མར་བཤད་སྒྲུབ་ཀྱི་ཟླས་ཕྱེ་བའི་སྒྲུབ་པ་ལག་ལེན་དངོས་བཤད་པ་ཡིན་ནོ། །དེ་ལྟར་འཕྲོས་དོན་སྨོས་ནས་དཀྱུས་ཀྱི་དོན། གཉིས་པ་རིགས་ཀྱི་ལེའུ་བཤད་པ་ལ་རིགས་ཡོད་པ་བཤད་པ་དང་། རིགས་མེད་པ་བཤད་པ། ཐེག་པ་མཆོག་གི་རིགས་ལ་བསྔགས་པའི་སྒོ་ནས་ལེའུའི་མཇུག་བསྡུ་བ་གསུམ། དང་པོ་ལ་སྡོམ་གྱི་སྒོ་ནས་མདོར་བསྟན། དེ་དག་སོ་སོའི་དོན་རྒྱས་པར་བཤད་པ་གཉིས། དང་པོ་ཡོད་དང་མཆོག་དང་སོགས་ཚིགས་བཅད་གཅིག་གིས་བསྟན་ཏེ། སྤྱིར་རིགས་ཐ་དད་པ་ཡོད་པ་དང་། དེ་ལས་ཐེག་ཆེན་གྱི་རིགས་མཆོག་ཉིད་ཡིན་པ་དང་། རིགས་ཀྱི་མཚན་ཉིད་དང་རིགས་དེའི་རྟགས་དང་། རིགས་ཀྱི་རབ་ཏུ་དབྱེ་བ་དང་། རིགས་སད་པར་མི་བྱེད་པའི་སྒྲིབ་པའམ་ཉེས་དམིགས་དང་། རིགས་ཀྱི་ཕན་ཡོན་དང་། རིགས་ཀྱི་དཔེ
Chinese
大班智达佛陀和菩萨们的法，大乘法门也向十方弘扬，执持，使众生安住于暂时和究竟的安乐解脱，因此具有圆满的意乐和加行。大乘经庄严论中，皈依品，即第三品，的解说完毕。 第四品 种姓品 无论是三乘中的哪一条道路，最初都是皈依。因为深信各自的道路是永远从轮回痛苦中解脱出来的解脱之道，因此，将道路的导师和进入道路的人都视为殊胜的皈依处而进入道路。如果不承认三宝为真正的皈依处，就没有修持此法的资格，因此首先宣说皈依。之后，大小乘都同样皈依三宝，但是有些人成为大乘皈依，有些人成为小乘皈依，这三种种姓出现的原因是什么呢？为了消除这样的疑惑，宣说种姓品。因为具有殊胜的种姓，所以发起无上菩提心，因此之后宣说发心。因为意乐是发心，所以加行是修行，因此在发心之后宣说修行。修行前后出现了两次，前一次只是为了了解大小乘修行的差别而 общей 概括地说明。后一次的修行品中，宣说了通过闻思修区分的实际修行。如是说了穿插的意义之后，正文的意义。第二，宣说种姓品，分为宣说有种姓，宣说无种姓，以及通过赞叹殊胜乘的种姓来总结本品三个部分。第一部分通过偈颂的方式简略地说明。然后分别详细地解释这些意义。第一，通过“有和殊胜”等一个偈颂来表示，一般而言，存在不同的种姓，其中大乘的种姓是殊胜的，种姓的定义和种姓的标志，以及种姓的分类，和不唤醒种姓的障碍或过患，以及种姓的利益和种姓的比喻。
English
The Dharma of the great Paṇḍita Buddhas and Bodhisattvas, the Great Vehicle Dharma, is also shown and upheld extensively in the ten directions, causing beings to abide in temporary and ultimate happiness and liberation, therefore possessing perfect intention and action. Thus concludes the explanation of the third chapter, the chapter on taking refuge, from the Ornament of the Great Vehicle Sūtras. Chapter Four: The Chapter on Lineage Indeed, whichever of the three vehicles' paths it may be, the first is taking refuge. Because one believes that one's own path is the path of liberation that permanently frees one from the suffering of saṃsāra, therefore, one enters the path by taking the teacher of that path and those who have entered that path as supreme refuges. Since one does not have the fortune to practice this Dharma if one does not acknowledge the Three Jewels as the true refuge, one first explains taking refuge. Afterwards, although both the Great and Small Vehicles are similar in taking refuge in the Three Jewels, some become Great Vehicle refuge takers, and some become Small Vehicle refuge takers. What is the cause of the arising of these three types of lineages? In order to dispel such doubts, the chapter on lineage is explained. Because one possesses a supreme lineage, one generates the mind of unsurpassed enlightenment, therefore, after that, the generation of the mind is explained. Since intention is the generation of the mind, action is practice, therefore, after the generation of the mind, practice is explained. The practice appears twice, earlier and later, the earlier one is merely to generally indicate the differences between the practices of the Great and Small Vehicles. In the later chapter on practice, the actual practice, distinguished by study, reflection, and meditation, is explained. Having thus spoken of the interspersed meaning, the meaning of the main text. Second, in explaining the chapter on lineage, there are three parts: explaining the existence of lineage, explaining the non-existence of lineage, and concluding the chapter by praising the lineage of the supreme vehicle. The first part is briefly indicated through a summary verse. Then, the meaning of each of these is explained in detail. First, it is indicated by one verse such as "existence and supreme," generally, there is the existence of different lineages, and among them, the lineage of the Great Vehicle is supreme, the definition of lineage and the sign of that lineage, and the classification of lineage, and the obscurations or faults that do not awaken lineage, and the benefits of lineage, and the examples of lineage.