Chinese
最终获得证悟。这是接受的仪式。这是关于内在皈依的解释。乔姆向上师请教：秘密皈依是，向哪个地方皈依？向哪个人物皈依？以什么方式或方法皈依？以什么思想的差别皈依？在多长时间内皈依？以什么因缘皈依？请问有什么必要或功德？上师回答说：秘密皈依的地方是，向见、行、修三者皈依。皈依的人物是，希望迅速成佛的人。皈依的方式或方法是，通过见、修、行、果三门皈依。也就是，见解具有定解，修行具有体验，行为具有平等味的的方式皈依。思想的差别是，对于见解没有贪执，不希望获得佛果，不希望舍弃轮回。修行是没有执着，不偏袒任何一方，这就是修行。时间是直到成佛之前皈依。因缘是不受生之前皈依。必要或功德是今生就能获得圆满正等觉佛果。请问秘密皈依需要学习多少种学处？首先是三种特殊的学处：见解具有证悟，就是确信一切众生和佛具有相同的佛性，因此不需要从其他地方获得佛果。通过了知显现和心识无二无别，从而确信显现和空性无二无别，要学习这个。修行具有体验，要学习的是：不向外散布意识，不向内收摄意识，保持自性，放松，无所依赖。行为是：体验和证悟不间断，在行住坐卧一切时处，即使没有刻意修行，也要学习不散乱哪怕一瞬间。共同的学处是：即使了悟佛在心中，也不舍弃上师。即使了悟显现是心，也不断绝积累有为善根。即使不害怕地狱，也要从细微的罪业开始断除。即使对佛没有期望，也不诽谤任何法。即使自己见到特殊的禅定，也不要傲慢自大。即使了悟自他无二，也不断绝对众生的慈悲。轮回和涅
English
Ultimately, enlightenment is attained. This is the ritual of taking refuge. This is the explanation of taking inner refuge. Jomo asked the master: What is secret refuge? To what place does one take refuge? To which person does one take refuge? In what way or method does one take refuge? With what difference in thought does one take refuge? For how long does one take refuge? With what causes does one take refuge? Please tell me what necessity or merit there is. The master replied: The place of secret refuge is to take refuge in the three: view, conduct, and meditation. The person who takes refuge is the one who wishes to quickly attain Buddhahood. The way or method of taking refuge is through the three doors of view, meditation, conduct, and result. That is, the view has certainty, the meditation has experience, and the conduct has the way of equanimity. The difference in thought is that there is no attachment to the view, not wishing to attain Buddhahood, not wishing to abandon samsara. Meditation is without grasping and without falling to any side, that is meditation. The time is to take refuge until one attains Buddhahood. The cause is to take refuge until one does not take a body. The necessity or merit is that one can attain perfect and complete Buddhahood in this very life. Please tell me how many kinds of disciplines need to be learned for secret refuge? First, there are three special disciplines: The view has realization, which is to establish the certainty that all sentient beings and Buddhas have the same Buddha-nature, so there is no need to obtain Buddhahood from elsewhere. By realizing that appearance and mind are inseparable, one establishes the certainty that appearance and emptiness are inseparable, one must learn this. Meditation has experience, what one must learn is: not to scatter consciousness outward, not to gather consciousness inward, to maintain self-nature, to relax, and to be without reliance. Conduct is: experience and realization are uninterrupted, in all activities of walking, standing, sitting, and lying down, even if there is no deliberate meditation, one must learn not to be distracted even for a moment. The common disciplines are: even if one realizes that the Buddha is in the mind, one does not abandon the guru. Even if one realizes that appearance is mind, one does not cut off the root of accumulating conditioned virtue. Even if one is not afraid of hell, one must abandon even the smallest sins. Even if one has no expectations of the Buddha, one does not slander any Dharma. Even if one sees special samadhi in oneself, one should not be arrogant or conceited. Even if one realizes that self and other are inseparable, one does not cut off compassion for sentient beings. Samsara and nirvana
Tibetan
ངན་འདས་པ་གཉིས་མེད་དུ་རྟོགས་ཀྱང་དགོན་པར་གོམས་པར་བྱ་བ་ལ་བསླབ་གསུངས༔ སློབ་དཔོན་སྤྲུལ་སྐུ་ལ་ཇོ་མོས་ཞུས་པ༔ གསང་བའི་སྐྱབས་འགྲོ་ལ་སྐྱོབ་ལུགས་སམ་ཡོན་ཏན་དུ་དང་ལྡན་ཞུས་པས༔ ལྟ་བ་ལ་སྐྱབས་སུ་སོང་ནས་རྟག་ཆད་རྣམ་པ་གཉིས་ལས་སྐྱོབ༔ ལོག་ལྟ་ཞེན་འཛིན་བར་ཆད་སེལ༔ ཆོས་ཉིད་འོད་གསལ་གྱི་ཚོགས་སོག༔ སྐུ་གསུང་ཐུགས་ འགག་མེད་ཀྱི་དངོས་གྲུབ་འབྱུང༔ སྒོམ་པ་ལ་སྐྱབས་སུ་སོང་ནས་ལྟ་བས་ཀྱང་སྒོམ་པ་ལ་སྐྱོབ་པར་བྱེད༔ གཏིང་ཞེན་བག་ཆགས་ཀྱི་བར་ཆད་སེལ༔ གཉིས་མེད་ཟུང་འཇུག་གི་ཚོགས་སོག༔ སྤྱོད་པ་ལ་སྐྱབས་སུ་སོང་ནས་ལོག་སྤྱོད་ཆད་ལྟ་ལས་སྐྱོབ་པར་བྱེད༔ ཚུལ་འཆོས་ཐོ་ཅོའི་བར་ཆད་སེལ༔ ཆགས་མེད་ཟིང་ལོང་གི་ཚོགས་སོག༔ ཅི་སྤྱད་དགོངས་པར་གྱུར་པའི་དངོས་གྲུབ་འབྱུང་གསུངས༔ སློབ་དཔོན་ལ་ཇོ་མོས་ཞུས་པ༔ གསང་བའི་སྐྱབས་འགྲོའི་ལག་ལེན་དངོས་གང་ལགས་ཞུས་པས༔ སློབ་དཔོན་གྱི་ཞལ་ནས༔ རང་གར་བདེ་བར་ལྟ་བ་ཡང་ཞེ་འདོད་མེད་པ༔ ཕྱོགས་ལྷུང་མཐའ་དང་བྲལ་བ༔ སྒོམ་པ་ལ་ངོས་གཟུང་མེད་ཅིང་དམིགས་གཏད་དང་བྲལ་བ༔ ཐ་སྙད་གང་གིས་ཀྱང་བརྗོད་པར་མི་ནུས་སོ༔ དེ་ཡང་ཤེས་པ་ཕྱིར་མི་གཞག༔ ནང་དུ་མི་དགུག༔ རང་ལུགས་གཏད་མེད་དུ་གཞག་གོ༔ ཉམས་མྱོང་རྒྱུན་ཆད་མེད་པ་འགྲོ་འཆག་ཉལ་འདུག་ཐམས་ཅད་ཀྱི་ངང་ལ་མ་ཡེངས་པར་གཞག་གོ༔ ཤེས་པ་མེད་པ་དང༔ ལྟེམ་པ་དང༔ སྤྱོད་པ་བདེ་བ་གསལ་བ་ནི་ཉམས་སོ༔ དེ་དག་གང་ལ་ཡང་ངོ་མཚར་དུ་མི་རྩིའོ༔ ཤེས་པ་རྒོད་པ་དང༔ རྨུགས་པ་དང༔ བྱིང་བ་བྱུང་ན༔ སྣང་བ་ལ་སེམས་རྩལ་སྦྱོང་དུ་གཞུག༔ དེ་ལ་སོགས་པ་ཅི་བྱུང་ ཤོག་གྲངས་ ༡༧༩ ནས་ ༢༧༨ བར།
Chinese
即使了悟恶与涅槃无二，也要学习习惯于寺院。 觉姆向化身导师请教：秘密皈依的救护方式或功德如何？ 导师回答：于见地皈依，从常断二边中救护。 遣除邪见执着之障碍。 法性光明之众等。 身语意无碍之成就生起。 于禅修皈依，见地亦能救护禅修。 遣除深执习气之障碍。 无二双运之众等。 于行为皈依，从邪行断见中救护。 遣除伪装虚饰之障碍。 无执散乱之众等。 无论何种行为皆成为意旨之成就生起。 觉姆向导师请教：秘密皈依的实际修持是什么？ 导师说：自在安乐而观，亦无希求。 远离偏袒边际。 禅修无有对境，亦无执着。 任何言语亦无法表达。 亦不将觉性外放。 亦不向内收摄。 安住于自性无所依。 体验无有间断，于行住坐卧一切状态中，不散乱而安住。 无有觉性，以及迟钝，行为安乐明晰即是体验。 对于这些任何都不视为稀奇。 觉性掉举，以及昏沉，沉没生起时，于显现中训练心力。 如此等等无论发生什么。 第179页至278页。
English
Even if one realizes that evil and nirvana are non-dual, one should still learn to become accustomed to the monastery. Jomo asked the incarnate teacher: What is the method of protection or the merit of secret refuge? The teacher replied: By taking refuge in view, one is protected from the two extremes of permanence and annihilation. It dispels the obstacles of wrong views and attachments. The assembly of the clear light of Dharma-nature, and so on. The unobstructed accomplishments of body, speech, and mind arise. By taking refuge in meditation, view also protects meditation. It dispels the obstacles of deep attachment and habitual tendencies. The assembly of non-dual union, and so on. By taking refuge in conduct, one is protected from wrong conduct and nihilistic views. It dispels the obstacles of hypocrisy and pretense. The assembly of non-attachment and confusion, and so on. Whatever conduct is engaged in becomes the accomplishment of intention. Jomo asked the teacher: What is the actual practice of secret refuge? The teacher said: To view freely and comfortably, without any desire. To be free from partiality and extremes. Meditation is without object and without attachment. It cannot be expressed by any words. Also, do not place awareness outward. Do not draw it inward. Rest in the nature of self without reliance. Experience is continuous, and in all states of walking, standing, sitting, and lying down, rest without distraction. The absence of awareness, as well as dullness, and the clarity of comfortable conduct are experiences. Do not regard any of these as extraordinary. When awareness becomes agitated, as well as drowsy, and sinking, train the power of mind in appearances. Whatever arises, and so on. Pages 179 to 278.