English
“Lo,” and so forth, are praises of the translation. Now, the treatise itself is to be explained in three parts: the arrangement of the body, the detailed explanation of the limbs, and the complete activity. First, the purpose is twofold: that the listener easily understands the main subject matter of the treatise, and that the speaker easily explains the unconfused topics. The summarized meaning is threefold: the nature of the body, its connection with the scriptures, and the presentation of the order. Regarding the meaning of the words, the first is “Buddha,” and so forth. This has two aspects: identifying the entity of the meaning, and contemplating their certainty. First, those who comment on these explain them as twofold: conventional truth and ultimate truth. The ultimate truth of Buddha is the Dharmakaya with the perfect abandonment and wisdom of the state beyond learning, while the conventional truth is the Rupakaya. The ultimate truth of Dharma is the two truths of cessation and the path. The conventional truth is the collection of Dharmas, which are established as formless formations and mind that are directed towards the object of the path. The ultimate truth of Sangha is the two, seeing liberation and liberation, included in the continuum of learners. The conventional truth is the assembly of individuals who have well entered the teachings. The ultimate truth of Dhatu is the nature of mind, perfectly pure, naturally abiding. The conventional truth is the element of the ability to generate uncontaminated Dharma, which has beginningless good imprints and arises from cultivation. Regarding Bodhi, the ultimate truth is the Dharmakaya, while the conventional truth is the Rupakaya. Regarding qualities, the ultimate truth is the powers and so forth, while the conventional truth is the thirty-two marks. Regarding activities, the ultimate truth is the wisdom that accomplishes activities, while the conventional truth is doing the benefit of various beings to be tamed. Although it is said like this, it is merely an establishment of terms and is not the meaning of the treatise, because it will not arise from the detailed explanation of the limbs. Therefore, the meaning is this: Buddha is the ultimate perfection of the two benefits, the nature of the three bodies. In this very treatise, it says: "The self is the place of prosperity, it is the body of supreme meaning, it is the body of the signs of the sages, it is the place of perfect arrival at the other shore." Dharma is whatever causes desire
Chinese
与苦谛相离是灭谛和道谛这二者。僧是具有智解脱与慧解脱二者的圣者不退转的僧伽。界是具有垢染的暂时的心之法界，自性清净，与无量智慧功德无别的如来藏，以及缘于三宝的善法与习气。菩提是此界自身远离了突发性的垢染而完全清净所彻底显现的法身。功德是与此法身无别的力量等无量智慧等。最后佛的事业是无垢菩提的功德力量等的主因为缘，从甚深广大的经典显现，在轮回未空之际，行持三十二种事业，从而使他人也次第证悟三宝。如此，大乘《宝性论》一切论典的体性，简而言之，就是要证悟的意义，如金刚般的七处，就是刚才所说的这些。其中，犹如金刚难以被其他物质所摧毁一般，这七种意义也难以被由听闻和思考所产生的智慧所摧毁，因此称为如金刚。而表达它们的文字则称为处，因为它们是证悟这些意义的方法。如此难以证悟，经典中也曾说过，在《圣妙殊胜赞》中说： 善男子，如来是不可见的，因为不能用眼睛去看。 善男子，法是不可说的，因为不能用耳朵去听。 善男子，僧是无为的，因为不能用身心去承侍。 如此宣说了三宝难以证悟。在《圣不增不减经》中说： 舍利子，此义是如来的境界，是如来的行境。 舍利子，此义即使是声闻和独觉的一切，也不能以自己的智慧完全了知、见到或考察，更何况是凡夫俗子呢？
English
Separated from the truth of suffering are the truth of cessation and the truth of the path. The Sangha is the irreversible noble Sangha possessing both wisdom liberation and knowledge liberation. The element is the temporarily defiled realm of mind, the essence of phenomena, the Tathagatagarbha that is naturally pure and inseparable from the immeasurable qualities of wisdom, and the virtuous deeds with their imprints focused on the Three Jewels. Enlightenment is the Dharmakaya, which is completely purified by the complete purification of that element itself from adventitious defilements. Qualities are the immeasurable wisdoms such as powers, etc., that are inseparable from that Dharmakaya. Finally, the activity of the Buddha is caused by the qualities of stainless enlightenment, such as powers, etc., and from the appearance of the profound and vast scriptures, the thirty-two activities are performed until samsara is empty, so that others may also gradually realize the Three Jewels. Thus, the essence of all the treatises of the Great Vehicle Uttaratantra, in short, is the meaning to be realized, the seven vajra-like points, which are what have just been explained. Among them, just as a vajra is difficult to be broken by other substances, these seven meanings are difficult to be broken by the wisdom arising from hearing and thinking, therefore they are called vajra-like. The letters that express them are called places, because they are the means of realizing these meanings. It is also said in the sutras that it is so difficult to realize. In the chapter on the Exalted Superior Thought, it says: "Kungawo, the Tathagata is invisible, because he cannot be seen with the eyes. Kungawo, the Dharma is unspeakable, because it cannot be heard with the ears. Kungawo, the Sangha is unconditioned, because it cannot be served with body and mind." Thus, it is said that the Three Jewels are difficult to realize. In the Exalted Undiminishing and Unincreasing Sutra, it says: "Shariputra, this meaning is the realm of the Tathagata, the field of activity of the Tathagata. Shariputra, even all the Shravakas and Pratyekabuddhas cannot fully know, see, or examine this meaning with their own wisdom, let alone ordinary people?"
Chinese
除了对如来的信心所证悟之外。舍利子，究竟的真理是要通过信心来证悟的。舍利子，所谓的究竟真理，这是众生界的最高术语。舍利子，所谓的众生界，这是如来藏的最高术语。舍利子，所谓的如来藏，这是法身的最高术语。如是宣说了界难证悟。世尊，所谓的无上正等觉，这是涅槃界的最高术语。世尊，所谓的涅槃界，这是如来法身的最高术语。这第五个是出自《圣妙吉祥鬘经》。舍利子，如来所开示的法身是这样的：如同恒河沙数般的如来之法，以及与无分别之法相应的不离之智慧功德。这第六个是出自《无减无增经》。文殊，如来不作分别，也不作种种分别，即使如此，以其如此的自性，此作为不分别、不作种种分别而任运成就。这第七个是出自《如来功德与智慧不可思议境界入经》。如果说佛与菩提没有差别，所以是重复，那么，自性没有差别，但体相有差别。例如，佛是相对于僧宝之轮，自己所要获得的果，即未分开的三身。菩提是自己获得佛果的因，是其他相续的法身。上面的那些是相对于不住涅槃，佛是已在他人相续中出现的道的导师，菩提是由他所指示的道在自己相续中产生的道之果，也有这样解释的。如果说，法宝的道谛与佛的功德有什么差别呢？道谛是凭借它
English
Except for realization through faith in the Tathagata. Shariputra, the ultimate truth is to be realized through faith. Shariputra, the so-called ultimate truth, this is the highest term for the realm of sentient beings. Shariputra, the so-called realm of sentient beings, this is the highest term for the essence of the Tathagata. Shariputra, the so-called essence of the Tathagata, this is the highest term for the Dharmakaya. Thus, it is said that the realm is difficult to realize. World Honored One, the so-called unsurpassed, perfect, and complete enlightenment, this is the highest term for the realm of Nirvana. World Honored One, the so-called realm of Nirvana, this is the highest term for the Dharmakaya of the Tathagata. This fifth is from the 'Noble Garland Sutra'. Shariputra, the Dharmakaya taught by the Tathagata is like this: the Dharmas of the Tathagata that exceed the sands of the Ganges River, and the inseparable qualities of wisdom that possess the undifferentiated Dharma. This sixth is from the 'Undecreasing and Unincreasing Sutra'. Manjushri, the Tathagata does not conceptualize, nor does he make various distinctions, yet even so, with such a nature, this action is spontaneously accomplished without conceptualizing or making various distinctions. This seventh is from the 'Entering the Inconceivable Realm of the Qualities and Wisdom of the Tathagata Sutra'. If it is said that Buddha and Bodhi are not different, so it is a repetition, then, although the nature is not different, the aspects are different. For example, Buddha is the fruit to be attained by oneself in relation to the wheel of the Sangha Jewel, that is, the undivided three bodies. Bodhi is the cause for oneself to attain Buddhahood, it is the Dharmakaya of other continuums. The above ones are in relation to the non-abiding Nirvana, Buddha is the teacher of the path that has already appeared in the continuum of others, and Bodhi is the fruit of the path that arises in one's own continuum by the path indicated by him, it is also explained in this way. If it is said, what is the difference between the path truth of the Dharma Jewel and the qualities of the Buddha? The path truth is by means of which
Chinese
断绝（烦恼）是见修道的主要途径，佛陀的功德是不学道的本质。注释中说：名为灭苦的如来法身，获得它的原因是不分别的智慧，见道和修道就像三个和谐的太阳一样被认知。如果经论的所诠释的意义确定为七种，那是什么原因呢？第二部分有三个方面：破斥他宗，确立自宗，消除争论。第一部分有两个方面：针对不住涅槃而确定为七种意义的破斥，针对果位三宝法轮而确定为三种果位的破斥。第一部分有两个方面：陈述承诺，破斥它。第一部分，有些人说：就不住涅槃的法轮而言，确定为七种意义，其中也有三个方面：确定为三种果位，确定为四种因缘，法轮的词义。第一，菩提是法身，因此是自利圆满。功德是报身，因此是对所化众生亲近的利益，事业是化身，因此是对所化众生知识的利益，因此是利他圆满，所以确定为三种果位。第二，近取因是界，因为心性的法尔如是，自性清净的遮障，以及功德本自具足，如果清除了暂时的垢染，就会产生无垢的菩提等等。三宝是缘，因为修道是导师，以及做道路和朋友的事业。第三，自己获得不住涅槃，三宝出现在世间作为缘，唤醒了其他人的界，其他人也获得了菩提，功德显现，在利他方面努力，其他人也同样变成了那样，像法轮一样转变，所以是不住涅槃的法轮。虽然这不是经论的直接意义，但因为用偈颂显示了次第，所以说界中会产生菩提，功德和事业也是果
English
Severing (afflictions) is the main path of seeing and meditation, and the qualities of the Buddha are the essence of the path of no learning. The commentary says: The Dharmakaya of the Tathagata, which is named the cessation of suffering, the cause of obtaining it is non-discriminating wisdom, and the path of seeing and meditation should be recognized like the sun with three harmonious dharmas. If the meaning of the scriptures is determined to be seven, what is the reason? The second part has three aspects: refuting other tenets, establishing one's own tenets, and eliminating disputes. The first part has two aspects: refuting the determination of seven meanings with respect to non-abiding Nirvana, and refuting the determination of three fruits with respect to the Wheel of the Three Jewels of Fruition. The first part has two aspects: stating the commitment, and refuting it. In the first part, some say: In terms of the wheel of non-abiding Nirvana, it is determined to be seven meanings, which also has three aspects: determining three fruits, determining four causes and conditions, and the meaning of the word wheel. First, Bodhi is the Dharmakaya, so it is the perfection of self-interest. Qualities are the Sambhogakaya, so it is the benefit of being close to the beings to be tamed, and activity is the Nirmanakaya, so it is the benefit of the knowledge of the beings to be tamed, so it is the perfection of benefiting others, so it is determined to be three fruits. Second, the immediate cause is the element, because the nature of the mind is such that the obscurations are naturally pure, and the qualities are inherently complete. If the temporary stains are removed, then stainless Bodhi and so on will arise. The Three Jewels are the conditions, because practicing the path is the teacher, and doing the work of the path and friends. Third, from oneself obtaining non-abiding Nirvana, the Three Jewels appear in the world as conditions, awakening the elements of others, and others also attain Bodhi, and qualities manifest. In striving for the benefit of others, others also become the same, transforming like a wheel, so it is the wheel of non-abiding Nirvana. Although this is not the direct meaning of the scriptures, because the verses show the order, it is said that Bodhi will arise in the element, and qualities and activities are also the result.