English
All the wisdom or prajna that has fully perfected the three doors of liberation, the equality of the three times, and the manifestation of the three kinds of knowledge. There are three ways to remember the qualities of the Dharmakaya's own nature: the quality of self-luminous nature, the quality of the non-elaborate nature, and the quality of all-pervading compassion. The first is: the Buddhas, the Bhagavat, of the past, the future, the not-yet-come, and the present, and the ten directions, always abide in the great light of omniscient wisdom, in all the ways they have attained. The second is: not abiding in the end of nirvana, which is free from non-existence, and being liberated from the ends of samsara and nirvana, abiding in the end of the true suchness of the non-elaborate dharmadhatu. The third is: possessing great compassion, which sees all sentient beings of the three realms with the four measures mentioned earlier and six times day and night, and always abiding in the ground of perfect other-benefit, without abandoning sentient beings. That is the word to bring out the remainder. Secondly, the meaning of summarizing is: these things that have been said are the true expressions of the great qualities of the three bodies of the Buddhas, the Bhagavat, without exaggeration and in a completely perfect way. The way to remember the qualities of the Dharma Jewel. The omniscient Rongzom Pandita said: The Dharma of the Bhagavat is well-spoken, with the path, and with the fruit. Likewise, there are two ways to remember the qualities of the scriptural Dharma and to remember the qualities of the realized Dharma. The first is: the holy Dharma, in general, by teaching the training of morality, generates trust and faith in cause and effect, so it is good in the beginning; by teaching the training of samadhi, it generates the joy of clairvoyance, etc., so it is good in the middle; by teaching the training of wisdom, it becomes the cause of uncontaminated wisdom, so it is good in the end. In the example of the judgment, the way of connecting appears in this way. Alternatively, it should be connected to the three of hearing, thinking, and meditating. By teaching the meaning of the two truths of conventional and ultimate truth, the meaning is good. By teaching as the fame of the world, the words are easy to understand, so the words are good. In order to attain Brahma Nirvana, therefore, the difference in behavior, the superior Dharma, the qualities residing in the number four, is brahmacharya.
Chinese
现在宣讲这四个功德。也就是，与外道等凡夫不共有的意义，因此不混杂。具备断除三界一切烦恼的对治，因此是圆满的。本体是无漏，因此是完全清净的。远离突发的垢染，因此是完全清净的。具有这些功德的是，世尊所说的教法，是从口中善说出来的。第二，具有四种特征的是果，灭谛的功德。具有四种特征的是因，道谛的功德。第一，如实地见到法性，对烦恼和近烦恼都没有疾病，因此是灭。如是法性在三时中存在，因此没有断灭。由此远离痛苦，接近寂灭，因此是寂静。见到这种离贪，有不可估量的大义功德。这是贤哲圣者们各自以智慧所能理解或见到的，因此是殊胜的。世尊所说的所有对治烦恼的法门中，是善于依赖无与伦比的殊胜对治的，这是具有必定从轮回中解脱的特征，因此是必定解脱。第二，因为能引导至圆满菩提，所以是道。成为消除一切不顺品障碍的对治，具有清净明亮的聚集的特点，因此是正理。为了如实地证悟自相续，所以是有所依的。次第断除轮回的流转，并必定解脱，流转是常的意思。关于忆念僧宝功德的方法，全知荣宗班智达说：如同“见解和信心不分离，是供养处的庄严田，是应恭敬处，是礼拜处”所说的那样。从自身来说，具有与圆满圣道不分离的功德。从他身来说，具有成为所依之身，是殊胜供养处的功德。第一，世尊的声闻僧众，或者大乘的僧众，以名称总的显示。如果从小乘的角度来说，是入流果。如果从大乘的角度来说，是初地极喜地是见断。
English
Now, these four qualities are explained. That is, it is unmixed because it possesses meanings that are uncommon to ordinary people such as non-Buddhists. It is complete because it possesses the complete antidote to abandon all afflictions of the three realms. It is completely pure because its essence is uncontaminated. It is completely cleansed because it is free from sudden stains. Those with these qualities are the teachings of the Blessed One, which are well-spoken from the mouth of the Dharma. Secondly, the qualities of the fruit, the truth of cessation, which has four characteristics, and the qualities of the cause, the truth of the path, which has four characteristics. Firstly, seeing the nature of reality as it is, there is no disease of afflictions and near afflictions, therefore it is cessation. As such, the nature of reality exists in the three times, therefore there is no annihilation. By this, it is peaceful because it closely establishes freedom from suffering. Seeing this detachment has immeasurable great benefits. This is understood or seen by the wise noble beings through their own wisdom, therefore it is extraordinary. Among all the Dharma doors that the Blessed One spoke of as antidotes to subdue afflictions, it is one who relies well on the unparalleled supreme antidote, and it is one with the characteristic of definitely emerging from samsara, therefore it is definitely emerging. Secondly, because it leads to perfect enlightenment, it is the path. It has become the antidote to eliminate all unfavorable obscurations, and it has the characteristic of a pure and clear gathering, therefore it is reason. Because it establishes one's own mindstream without perversion, therefore there is reliance. It gradually cuts off the flow of samsara and definitely liberates, the flow is the meaning of continuity. Regarding the method of remembering the qualities of the Sangha Jewel, Omniscient Rongzom Pandita said: Just as it is said, "Unseparated from view and faith, it is the glorious field of the place of offering, it is worthy of respect, it is the place of prostration." From one's own perspective, it has the quality of being inseparable from the complete noble path. From the perspective of others, it has the quality of becoming a body of reliance, being a supreme place of offering. Firstly, the Sangha of the Blessed One's Shravakas, or the Sangha of the Mahayana, is shown in general by name. If from the perspective of the Hinayana, it is the stream-enterer. If from the perspective of the Mahayana, the first ground, Joyful Ground, is what is abandoned by seeing.
Chinese
舍弃后善妙进入，于下劣的预流与伟大的不净七地中如理进入，于下劣的一来与伟大的清净三地中正直进入，于下劣的阿罗汉与伟大的十地之流终与佛陀相应进入。二者分为三类，恭敬之境殊胜者，仅仅是念诵名号或忆念，就值得合掌，实际见到或为积聚资粮清净障碍而值得顶礼。依赖之境殊胜者，仅仅是依赖，就能增长福德善法诸般圆满兴盛的功德，成为殊胜的福田，成办经教证悟的圆满功德，并通过不断增上的方式，使一切功德从高到高地得以修习的伟大自性而安住。供养之境殊胜者，为了暂时获得天界的功德，成为布施食物等之处，为了究竟获得解脱的因果，成为恒时或常时布施之处，是超离世间的无上伟大者。第二支分，所皈依的境，有应舍弃的境和应依止的境两种。第一种是，作为人，外道等的导师等，以及世间的国王和大臣等。作为非人，如《宝顶经》中所说，山和树木，园林，花园和森林中居住的世间诸神，以及恶趣的众生龙族罗刹等，以及供奉他们的所依身像和所依殿宇。对于他们，莫说皈依，就连恭敬的行为也应舍弃。这些世间的人和非人，都是被无量烦恼所控制，因此是虚妄的，所以他们是应舍弃的境。应依止的境，以“处三”表示确定皈依处，以“依止”表示确立不欺诳，以“于境”表示特别指定所作所为的对境，这三者。第一，处、依或皈依，意义相同，因此应理解为三皈依。
English
Having abandoned, entering well. Entering appropriately into the inferior Stream-enterer and the great impure seven grounds. Entering directly into the inferior Once-returner and the great pure three grounds. Entering in accordance with the Buddha at the end of the continuum of the inferior Arhat and the great ten grounds. The second has three parts. The supreme object of reverence is that which, merely by reciting its name or remembering it, is worthy of joining palms. It is worthy of prostration in order to actually see it or to accumulate merit and purify obscurations. The supreme object of reliance is that which, merely by relying on it, becomes a sacred field for the increase of the splendor and perfection of all virtuous and wholesome dharmas. It accomplishes the perfection of the qualities of scripture and realization, and abides as a great essence that cultivates all qualities from higher to higher through the gate of further development. The supreme object of offering is that which, in order to temporarily obtain the qualities of higher realms, becomes a place for giving food and so on. In order to ultimately obtain the cause and effect of liberation, it becomes a place for giving constantly or perpetually. It is the unsurpassed great one who has transcended the world. The second branch, the object of refuge, has two objects: those to be abandoned and those to be relied upon. The first is: as humans, teachers of non-Buddhists and so on, as well as worldly kings and ministers and so on. As non-humans, as stated in the Sutra of the Noble Crest Jewel, the worldly gods dwelling in mountains, trees, groves, gardens, and forests, as well as beings of the lower realms, nagas, rakshasas, and so on, and the supports for offering to them, images and temples. Not to mention taking refuge in them, even the act of reverence should be abandoned. These worldly humans and non-humans are under the control of immeasurable afflictions, so they are deceptive, and therefore they are objects to be abandoned. The objects to be relied upon: "Three places" indicates the determination of refuge, "relying" indicates the establishment of non-deception, and "on the object" indicates the specific designation of the object for action. Of these three, the first is: place, support, or refuge are the same in meaning, so it should be understood as the Three Refuges.
Chinese
木。此外，关于皈依的共同含义是，依赖于它，就能永远、确定地从一切痛苦中解脱。但就大乘而言，具备五种救护的即是皈依的含义，也就是，如《宝性论》中所说：“救护一切诸损害，以及恶趣与非方便，有身见及下劣乘，故为救护是胜皈。”正如所说的那样。这就是三宝，对此，一般性地指示，以及从各个分类详细解释，分为两种。第一种是，此处以六种方式来确定。三宝的体性是：共同地，如《俱舍论释》中所说：“信仰有两种，即信仰法与信仰补特伽罗。”正如所说的那样，存在于圣法与圣补特伽罗二者之中。不共的是，在内道佛教的观点中，认为补特伽罗仅仅是假立的，因此以法与法性二者来安立。而且，如果按照小乘的观点，将成佛的法道，即无学道谛所包含的，安立为佛宝；将成为僧伽的法道，即有学道谛与无学道谛二者所包含的，安立为僧宝；将法的殊胜，即灭谛涅槃，安立为法宝，因此存在于法中。如果按照大乘的观点，三宝的体性似乎是以世俗谛的法和胜义谛的法性二者来安立的。词义是，如《宝性论》中所说，结合如意宝与六种相似之处。在世间积累功德少的人看来，三宝出现是稀有的；没有遮蔽的垢染；具有神通等无量功德的力量；是世间安乐与善法增长的因缘，因此成为庄严；如同胜过宝珠、束带等一样，三宝超胜于世间，因此是殊胜的；因为暂时和究竟都是无为法，所以是不变的，因此称为宝。定义是：由佛、法、僧三者所包含的，想要解脱者们无上的皈依处，即是三宝的定义。分类是：佛宝、法宝、僧宝三种。数量确定如《宝性论》中所说：导师以佛的功德