English
Each and every excellent quality, immeasurable, is equal to space. I constantly prostrate to the Bodhi mind, and take refuge in the wise Bodhi. That is all. Regarding the object of refuge, the nature of the Three Jewels of refuge is: the sacred Dharma and the noble beings. The definition is: From the Uttaratantra Shastra: "Because they are rare to arise, because they are without impurity, because they possess power, and are the ornaments of the world, because they are supreme, and because they are immutable, they are the Jewels." The characteristic is: it is the unsurpassed refuge for those who desire liberation. As it is said: The Buddha, the Dharma, and the Sangha are the refuge for those who desire liberation. The classification is: From the Bodhicharyavatara: To the Buddhas who have gone to the three times, and to the supreme Dharma and Sangha." The definite number of classifications is: From the Uttaratantra Shastra: "By the teacher, the teaching, and the purpose of the disciples, the three vehicles and the three actions, based on the inclinations of those who have faith, the three refuges are established." The definite order is: From the same text: The Buddha is superior to the Dharma, and the Dharma is superior to the noble Sangha." Explaining in detail from each of the classifications, the nature of the Buddha Jewel is: having perfected one's own abandonment and realization, and placing others in the abandonment and realization of the noble ones. As it is said: The sleep of ignorance is cut off, and true wisdom has arisen, whoever has awakened is the Buddha, like a man waking from sleep. With unsurpassed wisdom, truly understanding suchness, attaining Buddhahood through peace, therefore, it is said that the Buddha is the Buddha. Also: Truly showing suchness, causing ignorant beings to realize, therefore, it is also said that the Buddha is the Buddha, and this is also considered equal to the Buddha. The definition is: Definitely liberated from the paths of the three times, awakened from the sleep of ignorance, with vast wisdom towards the objects of knowledge, the Buddha blossoms like a lotus. The characteristic is: From the Uttaratantra Shastra: "Not made by fabrication and naturally accomplished, not realized by other causes, possessing wisdom, compassion, and power, the Buddha possesses the two benefits." The brief indication of the classification is: the Dharmakaya of non-conceptual wisdom, the Sambhogakaya possessing unsurpassed marks and signs, of all beings in the three realms.
Chinese
成为利益之源是化身，佛陀没有分别念，是色身的真实显现。化身在地上，也示现真实的菩提。诸位能仁的三身是：法身、报身、化身。简而言之，这个解说，请恭敬地铭记在心。如是。详细的解说有三：所依三身、能依三智、无勤之事业。第一部分也有三：法身自性与因：无有戏论之智慧，从所知无生中生起，诸佛的法身，是从智慧聚中生起。如是。色身的因，特别是报身：从无量福德聚中，幻化出诸佛之子，十地菩萨所住之处，若成为最高者，则以此身，圆满受用之法，是诸佛之子所受用。胜者安住于此身，证悟无上菩提。如是。色身的自性，特别是化身：佛陀的色身，以妙相好而庄严，随众生各自的意乐，能自在示现种种身相。如是。第二，解说所依之智慧有三：世俗谛以法为境，尽所有智：诸佛的不共法，十八不共功德，以及诸佛的十力等，以此智慧真实庄严。如是。胜义谛以法性为境，如所有智：诸法自性，并非一切皆有，因此刹那间，被认为是遍知一切的善逝。如是。从平等了知轮回与寂灭中生起，超越能境与所境，二取不二，离戏论之智慧：胜者了知诸法，如同影像一般，以二取不二之智慧，消尽无明，以所知无生而善加辨别。因此，彼等丝毫不知，也丝毫未曾示现。诸佛如虚空一般，如是安住于法性中。如是。第三，解说无勤之事业：如意
English
Becoming the source of benefit is the Nirmanakaya, the Buddha has no discrimination, it is the true manifestation of the Rupakaya. The Nirmanakaya on the earth, also demonstrates the true Bodhi. The three bodies of the Munis are: Dharmakaya, Sambhogakaya, Nirmanakaya. In short, this explanation, please respectfully keep it in mind. Thus. The detailed explanation has three parts: the three Kayas to be based on, the three wisdoms to rely on, and the effortless activities. The first part also has three: The Dharmakaya's nature and cause: The wisdom without elaboration, arising from the unborn of knowable, the Dharmakaya of the Buddhas, arises from the collection of wisdom. Thus. The cause of Rupakaya, especially the Sambhogakaya: From the immeasurable accumulation of merit, the sons of the Buddhas are manifested, the places where the ten Bhumi Bodhisattvas reside, if it becomes the highest, then with this body, the complete enjoyment of the Dharma, is enjoyed by the sons of the Buddhas. The Victorious One dwells in this body, and realizes the unsurpassed Bodhi. Thus. The nature of Rupakaya, especially the Nirmanakaya: The Rupakaya of the Buddhas, adorned with excellent marks and signs, according to the respective interests of sentient beings, can freely manifest various forms. Thus. Second, explaining the wisdoms to be based on has three parts: Conventional truth takes Dharma as its object, the knowledge of all that exists: The uncommon Dharmas of the Buddhas, the eighteen uncommon qualities, and the ten powers of the Buddhas, etc., with this wisdom are truly adorned. Thus. Ultimate truth takes Dharmata as its object, the knowledge of how things are: The nature of all Dharmas, not everything exists, therefore in an instant, it is considered to be the Sugata who knows everything. Thus. Arising from equally knowing Samsara and Nirvana, transcending the object and the subject, the non-duality of the two grasps, the wisdom free from elaboration: The Victorious Ones know all phenomena, like reflections, with the wisdom of non-duality of the two grasps, exhausting ignorance, and distinguishing well with the unborn of knowable. Therefore, they do not know anything at all, nor have they ever shown anything. The Buddhas are like space, thus abiding in Dharmata. Thus. Third, explaining the effortless activities: Wish-fulfilling
Chinese
即使是如意宝， 不做任何思虑， 也能如众生所愿， 据说能令人满足。 圆满佛陀意之珍宝， 随己所愿而思虑， 行众生之事， 应理解为如是行持。 因此，圣者们， 从不可思议之缘而生。 如意宝之作用， 并非可见之努力。 如是说。 佛陀们以自性以及证得之处所作指示，并总结其义： 诸法于无实性中， 心安住者即是佛陀。 于色究竟天宫殿中， 欲求现证真实。 如是说。 法宝之体性：对治无欺、无为、寂灭之词义。 若如梦幻与魔术， 如水中月般具欺骗性， 具有生等等，应舍弃之， 不应舍弃法。 如是说。 词义： 从先前未有而新生， 生已亦非真实有， 执持自性故为法， 胜义谛不可言说。 如是说。 以世俗如幻般生灭之相为特征，以及以胜义不可言说之相为特征。 体性： 《宝性论》云： 无思无二无分别， 清净光明对治性， 何者以何离贪著， 二谛体性即是法。 如是说。 分类为经教与证悟二者。 经教之法，总的来说： 诸能仁者真实宣说， 从彼之因生起转变， 因此以现量而见。 如是说。 对于下等与殊胜之经教法类别的确定，具体来说： 声闻众之所依， 意为三藏。 菩萨之境地， 彼处则无有。 圣者于西方山所说， 以及东方山之声闻， 菩萨之所依， 说是七藏。 菩萨之藏， 如是称为明咒， 经藏律藏论藏， 广大以及本生传。 如是七藏者， 是从二经教所说， 于何者彼即非量， 彼即是阿罗汉
English
Even a wish-fulfilling gem, Without any thought or effort, According to the wishes of beings, Is said to satisfy. The precious jewel of the perfect Buddha's mind, By contemplating according to one's own wishes, Acts for the benefit of beings, It should be understood that it acts in this way. Therefore, the noble ones, Arise from inconceivable causes. The function of a wish-fulfilling gem, Is not seen as requiring effort. Thus it is said. The Buddhas indicate their nature and the place where they attained realization, and summarize the meaning: In the absence of inherent existence of all phenomena, The mind abiding is said to be the Buddha. In the palace of Akanishta, The desire is to directly realize the truth. Thus it is said. The essence of the Dharma Jewel: the meaning of antidote, unfailing, unconditioned, and nirvana. If like dreams and illusions, Like the moon in water, it is deceptive, Possessing birth and so on, it should be abandoned, It is not appropriate to abandon the Dharma. Thus it is said. Definition: Arising anew from what was previously non-existent, And even having arisen, it is not truly existent, Because it holds its own essence, it is Dharma, The ultimate truth is inexpressible. Thus it is said. It is characterized by the appearance and disappearance of conventional reality like an illusion, and by the characteristic of ultimate reality being inexpressible. Nature: From the Uttaratantra: Without thought, without duality, without conceptualization, The nature of purity, clarity, and antidote, Whatever is free from attachment by whatever, That which has the nature of the two truths is Dharma. Thus it is said. Divided into scripture and realization. The Dharma of scripture, generally speaking: The capable ones truly speak, Arising and transforming from its cause, Therefore, it is seen with direct perception. Thus it is said. Specifically, the determination of the categories of Dharma of scripture, inferior and superior: Controlling the Shravakas, It is considered the three pitakas. The state of Bodhisattvas, Is not present there. The noble one spoken of in the Western Mountain, And the Shravakas of the Eastern Mountain, Controlling the Bodhisattvas, It is said to be seven pitakas. The Bodhisattva's pitaka, Likewise called Rigdzin, The Sutra, Abhidharma, Vinaya, The extensive and likewise the Jataka tales. Thus, these seven pitakas, Are taught from the two scriptures, For whom it becomes non-valid, That is the Arhat.
Chinese
不再放弃。 如是说。证悟之法，灭道二者， 于三时中亦是实一故， 以自性而恒时生起， 从老死等中解脱。 于诸法中说为法， 离尽与坏，寂灭涅槃， 灭与空性即寂静， 如是性与诸法之， 何者自性即说彼。 如是说。何道趋往涅槃？ 如是说。僧宝之体性为，安住于解脱与解脱道，且未至断证究竟之圣者补特伽罗。导师之声闻众此乃，安住于解脱与解脱道。 如是说。定义为：佛陀、正法与僧伽，纵然百俱胝之魔众，亦不能加以拆散，是故说为僧伽。 如是说。体相为：于《宝性论》中说，如所有与尽所有中，因智慧观照清净之故，具慧不退转之众，即是具足无上功德。 如是说。分类有三：分为小乘与大乘僧伽二者；宣说四圣众之威力差别，成立声闻、独觉、阿罗汉与菩萨、佛陀之外的僧伽；以及宣说皈依之境唯是圣者，而非有学、无学，任何皆非入道之异生。 初者有三，其中，宣说小乘之僧伽双四八辈者：了悟通达四圣谛，生信之士夫补特伽罗八辈者，即说为不坏僧伽。为摧毁烦恼故而修学者，七种补特伽罗即是有学者。因一切过患皆已穷尽故，第八者即说为无学者。彼等安住于果位者四，四者乃入流者。 如是说。宣说大乘之僧伽，安住于地之菩萨者：获得极喜地时，三种结缚皆已善尽故，菩提萨埵转为圣者，且生于圆满佛陀之种姓。地乃于上上地，菩提萨埵之功德与，过患尽为何者，当从十地经中了知。 如是说。宣说菩萨是应赞叹之殊胜者：以所知无边之威力故，于轮回中乃有刹那。若以一一之差别
English
Indeed, not abandoned. Thus it is said. The two paths of cessation and realization, Because they are essentially one in all three times, They always arise from the very nature. It is liberation from aging and death. In all dharmas, it is called dharma. Extinguished and free from decay, nirvana. Cessation and emptiness are peace. Suchness and all dharmas, Whatever is its essence, that is what is said. Thus, it is said. Which path leads to nirvana? Thus, it is said. The essence of the Sangha Jewel is the noble individual who abides in liberation and the path to liberation, and has not reached the ultimate end of abandonment and realization. This assembly of the Teacher's disciples abides in liberation and the path to liberation. Thus, it is said. The definition is: The Buddha, Dharma, and Sangha cannot be separated by even a hundred million demons. Therefore, it is called the Sangha. Thus, it is said. The characteristic is: According to the Uttaratantra, within all that exists, the assembly of the wise who do not turn back because of the purity of their wisdom vision, are endowed with unsurpassed qualities. Thus, it is said. There are three divisions: the division into the Hinayana and Mahayana Sanghas, explaining the differences in the power of the four noble ones, establishing the Shravakas, Pratyekabuddhas, Arhats, Bodhisattvas, and Buddhas as Sangha, and explaining that the object of refuge is only the noble ones, and that neither learners nor non-learners are non-Arya beings who have entered the path. Among the first three, the Hinayana Sangha is taught as the four pairs and eight individuals: Those who have realized and understood the four noble truths and have faith, the eight types of individuals, are said to be the indivisible Sangha. Because they train to destroy afflictions, the seven types of individuals are learners. Because all faults are exhausted, the eighth is said to be a non-learner. Four of them abide in the fruit, and four are those who have entered the stream. Thus, it is said. The Mahayana Sangha teaches the Bodhisattvas who abide on the bhumis: When the Joyful One is attained, because the three bonds are well exhausted, the Bodhisattva becomes noble and is born from the lineage of the fully enlightened Buddha. The bhumis are higher and higher, and whatever the qualities and faults of the Bodhisattva are exhausted, should be known from the Ten Bhumi Sutra. Thus, it is said. The Bodhisattva is taught as the supreme object of praise: Because of the power of limitless knowable objects, there is a moment in samsara. If by each distinction