Chinese
生起。 比丘信随和， 入流一来不复还， 阿罗汉自证间接合。 有人于十方微尘数， 每日供养诸自证， 如恒河沙数劫， 天食衣物或施予。 何人闻佛之音声， 或书佛之身像， 或见泥塑之佛像， 彼之福德尤为胜。 见佛身像合掌者， 或赞颂一句者， 供养之事更何须说。 何人持佛之名号， 深信爱乐不舍离， 以十方珍宝满大地， 每日供养诸佛陀， 如恒河沙数之劫数， 亦不能及持名之功德。 仅持名号亦复有， 现世来世之利益， 无量功德已宣说， 如是胜者之赞颂， 读诵思维更何须说。 如是已说，广说当于经中知。 二、随念正法分二：略说和广说。初者，从“圣法者”至“完全调伏”之间已宣说。其中，一般而言，从词根“Du dhā ña”派生的“dharmā”一词，有十种含义，如所知和道等。法，即所知，持有其自性；十善等，持有从恶趣解脱之性；道，持有从二边解脱之性等，应根据不同情况理解。此处，所谓“圣法”，是指在所知之法中，殊胜、最胜、卓越者，即因之道和果之灭、涅槃二法，以及与其因相应的教法。总之，即指教法和证法的圣法。如是之圣法，初闻之时，生起信解之信，故初善；中间以思所成慧体验其义，生起决定恒常安乐道之殊胜喜悦，故中善或中妙；最终于修习之时，生起真实之智慧，故能永断有，故末善，此为三善。或次第而言，即所诠三学，戒律、禅定、智慧三者，故与道之次第相符，故初
English
arise. A monk with faithful following, Stream-enterer, once-returner, non-returner, Arhats and self-realizers are indirectly combined. Some, for the dust-mote number of ten directions, Daily offer to all self-realizers, For kalpas equal to the sands of the Ganges, Divine food and clothing, or give. Whoever hears the Buddha's voice, Or writes the Buddha's image, Or sees a clay Buddha image, The merit of that is even greater. Those who see the Buddha's image and fold their palms, Or utter a single word of praise, What need is there to mention offerings? Whoever holds the Buddha's name, Believing, loving, and not abandoning, Filling ten realms with precious jewels, Daily offering to all Buddhas, For kalpas equal to the sands of the Ganges, Cannot compare to the merit of holding the name. Moreover, just holding the name also has, Benefits in this life and the next, Limitless merits have been declared, Such praise of the Victorious Ones, What need is there to mention reading and contemplating? As has been said, know the extensive explanation from the sutras. Second, remembering the Dharma is twofold: brief and extensive. The former, from "The sacred Dharma" to "completely tamed," has been declared. In general, the term "dharmā," derived from the root "Du dhā ña," has ten meanings, such as knowable objects and paths. Dharma, as the knowable, holds its own characteristics; the ten virtues, etc., hold the nature of liberation from the lower realms; the path, holds the nature of liberation from the two extremes, etc., should be understood according to the different contexts. Here, the so-called "sacred Dharma" refers to that which is supreme, most excellent, and distinguished among the knowable dharmas, namely, the path of cause and the two dharmas of cessation and nirvana, the result, together with the scriptural dharma corresponding to its cause. In short, it refers to the sacred Dharma of scripture and realization. Such sacred Dharma is good in the beginning because faith and belief arise at the time of first hearing; it is good or excellent in the middle because experiencing the meaning with wisdom born of thought gives rise to a special joy of certainty on the path of constant bliss; and it is good in the end because true wisdom arises at the time of ultimate practice, so it can permanently reverse existence, hence it is good in the end, these are the three goods. Or, in order, the three trainings to be expressed, namely, the three of discipline, concentration, and wisdom, thus conforming to the order of the path, hence the beginning
Chinese
据说，开始、中间和结尾都是善的。在那个时候，主要通过修行的次第。意义美好是指，如实地揭示了世俗和胜义两种真谛的特征。因此，它不是像乌鸦占卜之类的无意义论著，也不是像计算树叶数量和身体昆虫数量之类的小意义，而是能够消除对一切所知对象的无知，从而确定意义。词句美好是指，没有名称、词语、字母的组合不为人知、组合混乱等，也没有表达方式不佳的过失。不像某些外道论著那样，故意用隐晦的语言使其难以理解。而是如来以慈悲之心，以适合所化众生的智慧，使其易于理解和掌握，意义清晰，悦耳动听。从本质上讲，它具备四种梵行功德。也就是不混杂，是指揭示了其他外道等所不共有的微细无常、有为之苦、无我等，因此是不与其他宗派混杂的不共功德。如是说：能调伏一切烦恼怨敌，能从恶趣的生存中救护者，因其调伏救护之功德故为论著，此二者在其他宗派中没有。就像这样。圆满是指，不是像欲望之类的局部烦恼，也不是像治疗疾病的药物之类的局部平息痛苦的权宜之计，而是能从根源上拔除三界一切烦恼的圆满对治。如法王代表所说：何者与具义之法紧密相连，从三界各处舍弃烦恼之语，宣说寂静之利益者，彼乃仙人所说，反之则不然。如是所说。完全清净是指，所诠释的是，诸法界自性本净的体性，本来就清净无垢。并且，以其为对境的智慧也与法界相符，因此表明远离了颠倒的戏论。完全净化是指，法界自性本自清净。
English
It is said that the beginning, middle, and end are virtuous. At that time, mainly through the stages of practice. Good meaning refers to revealing the characteristics of the two truths, conventional and ultimate, without distortion. Therefore, it is not like meaningless treatises such as crow divination, nor is it a small meaning like counting the number of leaves on a tree and the number of insects in the body, but it is able to eliminate ignorance of all knowable objects, thereby determining the meaning. Good wording refers to the absence of faults such as unknown names, words, and letter combinations, confused combinations, etc., and the absence of poor expression. Unlike some non-Buddhist treatises, which deliberately use obscure language to make it difficult to understand. Rather, the Tathagata, with a compassionate heart, makes it easy to understand and grasp, with clear meaning and pleasing to the ear, in accordance with the wisdom of the beings to be tamed. In essence, it possesses the four qualities of pure conduct. That is, unmixed, which refers to revealing the subtle impermanence, the suffering of conditioned existence, selflessness, etc., which are not shared by other non-Buddhists, etc., and therefore it is an uncommon virtue that is not mixed with other schools. As it is said: That which subdues all the enemies of afflictions, and that which protects from the existence of evil destinies, because of its virtues of subduing and protecting, it is a treatise, these two are not found in other schools. Just like that. Complete means that it is not a partial affliction like desire, nor is it a temporary expedient to pacify suffering like medicine to cure disease, but it is a complete antidote that can eradicate all afflictions of the three realms from the root. As the Regent said: That which is closely related to the meaningful Dharma, and speaks of abandoning afflictions from all parts of the three realms, and proclaims the benefits of peace, that is what the sage said, and the opposite is not. As it is said. Completely pure means that what is explained is the nature of the Dharma realm, the self-nature is pure, and it is originally pure and without defilement. Moreover, the wisdom that has it as its object is also in accordance with the Dharma realm, thus showing that it is free from the proliferation of inversion. Completely purified means that the Dharma realm is pure by its very nature.
Chinese
像这样，对于未证悟的突发性污垢部分，连同习气，也以不颠倒本性的方式，通过衡量之路进行净化，从使如实之实相显现的突发性离垢部分来说，是如此宣说的。像这样，梵天是指涅槃，其道路或行为的法，被称为具有梵行的四种功德。像这样，三种善和两种好，以及这四种梵行，在《经庄严论》中也说：以信心、欢喜和智慧，为此法是善的因。具有两种意义，容易理解，并宣说具有四种功德的梵行。并且，四种梵行是：具有与他者不共的特点，圆满舍弃三界烦恼，自性清净，远离垢染，被认为是具有四种功德的梵行。如是宣说。第二是广说，分为：显示为应取之殊胜，以及显示为究竟之可靠。第一部分有总说和广说两部分。第一，世尊善说之法，对于一切所知，以无碍智慧之眼照见，量士夫佛陀世尊所宣说的法，是远离一切过失，圆满一切功德的自性，唯是善说。因为其他被愚痴蒙蔽的外道之说，具有诸多相违的过患，所以不是善说。如是说。第二，广说分为：从远离过失的角度，以及从具有功德的角度进行显示。第一，正确见等三个词的意义。如何是善说呢？即正确见，或者有些范本中说是正确显示。就像明眼人看事物一样，如实地照见事物的实相，并如实地显示其意义。因此，受教化的众生也能依靠它如实地见到实相，所以是正确见。这没有错误的说法，在难解大释中解释说，不是仅仅是文字，而是要通过对意义的分析来获得定解。然而，这没有成为忆念法之功德的对治，而是将个人修行的词语穿插其中，是不相关的。无病，
English
Thus, even the adventitious stains of non-realization, along with their predispositions, are purified by the path of measuring without reversing their nature, and from the aspect of adventitious purity that manifests the reality as it is, it is said in this way. Thus, "Brahma" refers to Nirvana, and the Dharma that is its path or conduct is said to possess the four qualities of Brahmacharya. Thus, these three virtues, two good qualities, and four Brahmacharyas are also mentioned in the Ornament of the Sutras: "Because of faith, joy, and wisdom, this Dharma is virtuous. It possesses two kinds of meaning, is easy to grasp, and teaches Brahmacharya with four qualities." And the four Brahmacharyas are: "Having qualities that are not shared with others, completely abandoning the afflictions of the three realms, being pure in nature, and being free from defilements, it is considered to possess four qualities of Brahmacharya." As it is said. The second is the detailed explanation, which is divided into: showing the excellence to be taken, and showing the ultimate reliability. The first part has two parts: a summary and a detailed explanation. First, "The Blessed One has well spoken the Dharma," meaning that the Dharma taught by the Buddha, the Blessed One, the authoritative being who perceives all knowable things with the unobstructed eye of wisdom, is the very essence of being free from all faults and perfect in all virtues. Because other doctrines of outsiders, obscured by ignorance, are accompanied by many faults of contradiction, they are not well spoken. So it is said. Second, the detailed explanation is divided into: showing from the aspect of being free from faults, and from the aspect of possessing virtues. First, the meaning of the three words, such as "rightly seeing." How is it well spoken? It is "rightly seeing," or in some versions it is said to be "rightly showing." Just as a clear-eyed person sees an object, he sees the reality of things without error, and shows the meaning as it is. Therefore, disciples can also rely on it to see the reality without error, so it is "rightly seeing." This statement of "no error" is explained in the commentary on difficult words as not just words, but as needing to gain certainty through analyzing the meaning. However, this does not become an antidote to remembering the qualities of the Dharma, but rather inserts words of personal practice in between, which is irrelevant. "Without disease,"
English
Pa. Disease is a type of affliction, and the nature of this undefiled Dharma, which eradicates afflictions along with their latent tendencies from the root, is such that, like the orb of the sun having no opportunity for darkness, it is without defilements or the disease of afflictions. Therefore, treatises on worldly arts and all reasoning are not contradictory to defilements and afflictions, but rather compatible with them, while this (undefiled Dharma) is particularly superior to them. The term 'without time limit' means that even though this (undefiled Dharma) is faultless and endowed with qualities, if one relies on it, is there ever a time when its qualities will not protect one? There is no such time. Just as jewels and wish-fulfilling vases, and other beneficial things, do not always bestow benefit without time limit, this (undefiled Dharma) ensures that what has been abandoned is not reverted, and that the realizations attained through the Noble Path are never completely lost. Therefore, this is called without time limit or exhaustion. These should also be believed by establishing them through the power of reality, but I have not written them here for fear of too many words. Secondly, there are three words for remembering from the aspect of possessing qualities, namely: 'leading near'. 'Leading near' means that this undefiled bliss, which permanently abandons all that should be abandoned, encompassed by all suffering, leads to one's own continuum. Other than this cause, there is nothing within the realm of knowledge that can lead to the bliss of liberation. How does it lead? Those who enter this (undefiled Dharma) through hearing, thinking, and meditating are gradually led out of the state of existence and introduced into the undefiled realm. In the Indian text, it says 'upanayika', which means leading near or introducing. Seeing this is meaningful, which means that those who have been wandering in the great ocean of suffering in samsara since beginningless time, if they still do not encounter the sacred Dharma and practice it, will endlessly float helplessly in the unbearable mud of suffering. If one encounters this (undefiled Dharma), it is like encountering a boat in the middle of the ocean, and wise people rely on this (undefiled Dharma) to go irreversibly to the other shore of the great ocean of suffering. Therefore, within the realm of knowledge, there is nothing more meaningful than seeing or knowing this, and it is the ultimate peak of meaning.