Chinese
《宝性论》释义——珍宝之灯 《宝性论》释义——珍宝之灯 大乘《宝性论》释义——珍宝之灯。 大乘《宝性论》释义——名为珍宝之灯。向圣者无败者顶礼！ 其身自性虽无所缘，然以种种化现遍满一切刹土； 语教光明摧灭心识之暗，然使外道之智愚昧无知； 以无量大悲救护一切众生，然使一切魔军彻底失败； 为利他故安住于有边，然无有忘失，向彼顶礼！ 于诸佛菩萨众之坛城中， 在密严刹土现前证得菩提后， 复以大悲之力量，于此赡部洲， 示现堪能调伏之所化。 语教生树之花鬘极庄严， 于能仁教法之广阔园林中， 由弥旁殊胜智慧力所成就， 生出殊胜论典如意之藤。 彼之殊胜智慧对于具善缘之士夫， 能轻易赐予八功德具足之如意妙果， 然因时势所逼，对于眼盲心晦之， 劣慧者而言，亦非如此。 是故为使诸佛菩萨之， 语之秘密甚深胜义谛， 此甘露宝藏不致隐没， 故我生起对此作释之意乐。 此理乃诸圣者之受用， 以其安住之故，如我之孩童， 虽不应随意涉入，然以， 依于经教之故，亦无过失。 末世时代多数众生为罪业所控， 明显喜好追随愚者之邪道， 远离贤者与贤善者之妙语， 彼等当如何引入正道？ 然于浩瀚之佛语大海中， 以智慧舵手精勤渡越， 为能善显无与伦比之胜义谛， 乃为摧毁自他有寂之衰损。
English
A Lamp of Jewels Illuminating the Definitive Meaning of the Treatise on the Buddha-Nature A Lamp of Jewels Illuminating the Definitive Meaning of the Treatise on the Buddha-Nature A Lamp of Jewels Illuminating the Definitive Meaning of the Treatise on the Great Vehicle's Treatise on the Buddha-Nature. Om Svasti Siddham. A Lamp of Jewels Illuminating the Definitive Meaning of the Great Vehicle's Treatise on the Buddha-Nature, this is named. I prostrate to the noble, undefeated one! Although the nature of his body is without object of focus, he fills all realms with various emanations. Although the light of his speech destroys the darkness of the mind, it makes the intelligence of the Tirthikas bewildered. Although he protects all beings with immeasurable compassion, he utterly defeats all the forces of Mara. Although he dwells at the end of existence for the sake of others, he is without forgetfulness; I prostrate to him! In the mandala of the assembly of Buddhas and Bodhisattvas, Having manifestly awakened to enlightenment in the Akanishta realm, Again, by the power of compassion, in this Jambudvipa, He makes visible those disciples who are worthy to be tamed. Adorned with garlands of speech-scripture-generating trees, In the vast garden of the Sage's teachings, From the power of Mipham's supreme intelligence, well accomplished, The excellent system of thought, the wish-fulfilling creeper, is born. That supreme intelligence, for fortunate beings, Effortlessly yields the desired fruits endowed with eight qualities, But due to the power of the times, for those whose minds' eyes are dimmed, It is not so for those of inferior fortune. Therefore, lest the secret, profound meaning Of the speech of the supreme Buddhas and Bodhisattvas, This treasure of nectar, be lost, I am inspired to compose this commentary. This conduct is the enjoyment of the noble ones, Because it is close to their abode, it is not proper for a child like me To enter it freely, but because It relies on the scriptures themselves, there is no fault. In this degenerate age, most beings are controlled by sin, Manifestly delighting in following the evil paths of fools, Turning away from the excellent speech of the wise and learned, How can these be led onto the correct path? However, in the vast ocean of the Buddha's teachings, By diligently navigating with the helmsman of intelligence, To well explain the incomparable definitive meaning, Is for the sake of destroying the decline of samsara and nirvana for oneself and others. Therefore, our teacher, the great lord of Dharma, the Powerful Sage, in the past kalpa
Chinese
在不可估量的时间之前，他对无边无际的众生怀有纯洁无伪的大慈悲，为了将他们安置于无上的解脱之乐，发起了伟大的菩提心。他不顾惜自己的生命，以极大的精进积累了巨大的福德和智慧资粮，并在十地菩萨的行境，即色究竟天，以法身圆满成佛。之后，他又在十方世界无边无际的各种刹土中，根据所化众生的根器，示现不可思议的化身，利益众生。在这被称为赡部洲的世间，他首先从转生于兜率天开始，直到在双娑罗树林中示现涅槃为止，利益了那些适合三种神变调伏的众生。特别地，他还以无上的语之秘密，为了适应所化众生的根性、能力和习气，次第转了三次法轮。之后，那些以不分别的智慧之火焚烧了烦恼的茂密丛林，并且以自己的目标极其珍视佛陀的教言的大声闻们，以及那些显现了陀罗尼和三摩地之门的大菩萨们，进行了三次结集。善逝的教言的深广之义和词句的表达方式极其难以衡量。由于众生的智慧变得浅薄，无法如实理解其意义，因此对取舍之处产生了怀疑。这时，那些从完善修习的心之坛城，如满月般，散发出无垢功德的清凉光芒，驱散众生心中痛苦的圣者们，为了阐释佛陀教言的总义和个别密意，撰写了如眼睛般能清晰显示经论意义的论著，并作了许多论证。他们为智者们举办了盛大的吉祥莲花宴，使佛陀的教法传遍四面八方。
English
Before immeasurable time, he extended genuine and unfeigned great compassion to all sentient beings in the boundless expanse of the sky. With the intention of establishing them in the unsurpassed bliss of liberation, he generated the great mind of enlightenment. Without regard for his own life, he created vast waves of merit and wisdom through great diligence. In the realm of Akanishta, the sphere of activity for the bodhisattvas of the ten bhumis, he manifestly and completely awakened as the Dharmakaya. Again, in the limitless and boundless realms of the ten directions, in various pure lands, he enacted inconceivable displays according to the capacities of those to be tamed, thus benefiting beings. In this world known as Jambudvipa, beginning with his transference to the realm of Tushita, and up until his demonstration of passing into nirvana in the grove of twin sala trees, he benefited those to be tamed by the three kinds of miracles. In particular, with the unsurpassed secret of speech, he turned the wheel of Dharma in three stages, in accordance with the dispositions, faculties, and latent tendencies of those to be tamed. Furthermore, the great shravakas, who burned the dense thickets of afflictions with the fire of non-conceptual wisdom and cherished the Buddha's teachings as supremely precious with their own aims, and the great bodhisattvas, who manifested many doors of dharani and samadhi, compiled the teachings three times. The profound and vast meaning and the manner of expression of the Sugata's teachings became extremely difficult to fathom. As beings' intelligence diminished, they did not understand the meaning as it is, and thus became doubtful about what to adopt and what to abandon. At that time, those noble individuals, who radiated cool rays of stainless qualities from the perfectly cultivated mandala of their minds, like a full moon, and dispelled the suffering of beings' minds, composed treatises that clearly revealed the meaning of the scriptures, like eyes, explaining the general and individual intentions of the Buddha's teachings, and made many proofs. They held a grand festival of auspicious lotuses, a great delight for the learned, and spread the Buddha's teachings to the far corners of the world.
Chinese
并且特别地，由能仁王在《文殊根本续》中预言：“名为无著的比丘，精通那部论典的意义，能够很好地分辨经部的了义和不了义，以及多种不同的方面。他是世间知识的导师，具有开解经论的才能。修持他的法类，被称为萨拉的使者。凭借他的咒语的力量，会生起良好的智慧。为了教法长久住世，他将汇集经部的真实意义。他将活到一百五十岁，死后将前往天界。在轮回中流转时，将长久地享受安乐，最终他将证得伟大的菩提。”像这样，他对过去的许多佛陀作出了卓越的贡献，并正确地创造了善的根源。由于他卓越的智慧力量，在五明学中无人能及，拥有智慧和勇气。他肩负着弘扬珍贵教法的重任，并且拥有永不忘失的祈愿力。这位被称为无著的导师出现了。对于赡部洲的人们来说，深广的殊胜大乘法藏犹如大海一般，却如同迷路的客人流浪在荒野中。要像那样如实地理解极其深奥的词句的意义，又怎么可能呢？他看到人们甚至连词句的关联都无法理解，心中生起了极大的慈悲。他自己也知道，如来所说的秘密之处极其微细，并且隐而不显。因此，他通过修持十地自在的圣者弥勒怙主，在同一世的生命中，没有其他生命间隔，在菩提树下摧毁了魔军，被授权为伟大的法王储。由于他亲眼目睹了一切法的真实性，获得了无上的智慧，因此他能够毫不费力地理解善逝的了义经论中极其难以理解的意义。通过修持使他欢喜，他的面容显现出来。依靠世尊的力量，他前往了兜率天。
English
And especially, by the King of Sages, it was prophesied in the Mañjuśrī Root Tantra: "A monk named Asaṅga will be skilled in the meaning of that treatise, and will be able to distinguish well between the definitive and provisional meanings of the sutras, as well as many different aspects. He is the master who teaches worldly knowledge, and will have the ability to explain the scriptures. The practice of his lineage is called the messenger of Sāla. Through the power of his mantra, good wisdom will arise. For the sake of the Dharma to remain long, he will gather the true meaning of the sutras. He will live to be one hundred and fifty years old, and after death will go to the heavenly realm. When wandering in samsara, he will enjoy happiness for a long time, and eventually he will attain great Bodhi." Like this, he made outstanding contributions to many Buddhas of the past, and correctly created the roots of goodness. Because of his outstanding power of wisdom, he is unmatched in the five sciences, possessing wisdom and courage. He bears the great responsibility of propagating the precious Dharma, and possesses the power of unwavering aspiration. This teacher known as Asaṅga appeared. For the people of Jambudvipa, the profound and vast treasury of the supreme Mahayana is like an ocean, yet they are like lost guests wandering in the wilderness. How is it possible to truly understand the meaning of the extremely profound words in that way? Seeing that people cannot even understand the connection of the words, great compassion arose in his heart. He himself also knew that the secret places of the Tathagata's teachings are extremely subtle and hidden. Therefore, by practicing the holy Maitreya, the lord of the ten bhumis, in the same lifetime, without any other life intervening, he destroyed the armies of Mara under the Bodhi tree, and was empowered as the great Dharma King Regent. Because he directly saw the reality of all dharmas and attained unsurpassed wisdom, he was able to effortlessly understand the extremely difficult meanings in the definitive sutras of the Sugata. By making him happy through practice, his face appeared. Relying on the power of the Bhagavan, he went to the realm of Tushita.
Chinese
之后，他来到[地名]，广泛听闻了大乘经藏，增长了智慧的光芒。弥勒尊颜的甘露善妙降临，无著以恭敬的双手捧饮。如是说：因对众生的慈爱而普施关怀，圣者无著救护者，听闻于弥勒怙主后，作了大论的释论。如是说。因此，为了摄受赡部洲的有缘众生，洗涤对佛语的错解和疑惑等垢染，平息一切障碍的瘟疫，以解脱的喜乐滋养智慧之身，赐予了如甘露般的论著。即二种庄严论，二种辨别论，以及大乘经庄严论，共五种。那么，这些论著中，哪些是具有不了义和了义的经典呢？有些人说：最初的四种都是阐明不了义经典的意义，但这种说法是不对的。因为第一种庄严论没有正确解释第二法轮的意义，因为它是不了义经典的解释者，如同第一法轮的释义一样。又有些人说：第一种庄严论也显示了世俗的行持次第，因为经中阐述了应舍弃之物，所以是不了义。这种说法也不合理，因为世俗是未经观察的意识所显现的虚假名言安立，而不是经过观察和分析后成立的真谛安立，因此对真实的意义没有理证的妨害。《理六十颂》中说：谁依于诸法，如水中之月，非真亦非假，彼等不夺意。论师僧伽跋陀罗也说：以一和多的自性空性等量，完全了知基、道、果无生的偈颂之义的体性之母，没有见到任何损害。又有些人说：《现观庄严论》的般若波罗蜜多是第一佛语真实
English
After that, he went to [place name] and extensively listened to the Mahayana sutras, increasing the light of his wisdom. The nectar of Maitreya's face descended well, and Asanga drank it with respectful hands. It is said: Because of love for beings, he universally bestowed care. The holy Asanga, the protector himself, having heard from Maitreya, made a commentary on the great treatise. It is said. Therefore, in order to guide the fortunate beings of Jambudvipa, washing away the defilements of misinterpretations and doubts about the Buddha's words, pacifying the epidemic of all obstacles, and nourishing the body of wisdom with the joy and bliss of liberation, he bestowed treatises like nectar. These are the two ornaments, the two distinctions, and the Mahayana Uttaratantra Shastra, totaling five. So, among these treatises, which are the sutras with provisional and definitive meanings? Some say: The first four all clarify the meaning of the sutras with provisional meaning, but this is not correct. Because the first ornament does not correctly explain the meaning of the second turning of the wheel of Dharma, because it is an explainer of sutras with provisional meaning, like the explanations of the first turning of the wheel of Dharma. Again, some say: The first ornament also shows the order of conventional conduct, because the scriptures explain what should be abandoned, so it is provisional meaning. This is also unreasonable, because conventionality is the establishment of false names as they appear to unexamined consciousness, and not the establishment of truth that is established after examination and analysis, so there is no logical harm to the true meaning. The "Sixty Stanzas on Reasoning" says: Those who rely on phenomena, like the moon in water, are neither true nor false, and those desires do not steal the mind. The teacher Simhabhadra also said: Because of being devoid of the nature of one and many, etc., there is no harm seen to the mother of the nature of the meaning of the verses that fully understand the unborn nature of the ground, path, and result with valid cognition. Again, some say: The Prajnaparamita of the Abhisamayalankara is the first Buddha's word of truth.