Chinese
据说，由于将显现和作用的三者置于三皈依中，因此三宝显现为缘。第二，驳斥它。那是不对的，因为偈颂的意义并非显示次第，而是在下文解释，而且将作用的三者置于三皈依处，也是根据各自的情况，确定了三乘之因的皈依处，而不是仅仅确定大乘的皈依处，而且皈依处的究竟也是被说为大乘果的皈依处。第二，陈述承诺。有些人说：就三宝之轮而言，三种根性必定是三种果，即大乘种性者追求成佛，自佛种性者追求证悟缘起之法，声闻种性者追求弟子僧团。颂曰：导师教法为修持，三乘与三作用，由具信者所主宰，安立三皈依。如果两种根性的果都在这里阐述，那么大乘就不能是不共的。答：并非显示究竟的三乘之果，而是从下二乘中引出，安立于大乘，因此没有过失。例如，如同从山羊车中引出，安立于马车上一样。《妙法莲华经》中如是说。这是不合理的，因为“由对三乘具信者所主宰”是从总的方面显示了三乘之果的皈依处，而不是显示大乘之果的三皈依处，而且小乘的僧团被论典遮止为大乘的皈依处，而且皈依处的僧团也是指不退转的菩萨。第二，自己的宗派分为两种：确定为三种果，确定为四种因缘。第一种，大乘的三宝本身就是果，因为现证圆满成佛后，转法轮，聚集僧众。经中说：世尊，一切法于平等性中现证圆满
English
It is said that since the three of manifestation and function are placed in the three refuges, the Three Jewels appear as conditions. Second, refuting it. That is not correct, because the meaning of the verses is not to show the order, but is explained below, and placing the three of function in the three refuge places is also, according to each case, identifying the refuge place of the cause of the three vehicles, not just identifying the refuge place of the Great Vehicle, and the ultimate of the refuge place is also said to be the refuge place of the Great Vehicle's fruit. Second, stating the commitment. Some say: In terms of the wheel of the Three Jewels, the three types of beings are definitely three fruits, that is, those of the Great Vehicle lineage pursue Buddhahood, those of the Solitary Buddha lineage pursue the realization of the Dharma of Dependent Arising, and those of the Hearer lineage pursue the Sangha of disciples. The verse says: The teacher's teachings are for practice, the three vehicles and three functions, are dominated by those with faith, and the three refuges are established. If the fruits of both types of beings are explained here, then the Great Vehicle cannot be uncommon. Answer: It is not showing the ultimate fruit of the three vehicles, but is drawn from the lower two vehicles, and established in the Great Vehicle, so there is no fault. For example, just as it is drawn from a goat cart and placed on a horse cart. It is said in the 《Lotus Sutra》. This is unreasonable, because "dominated by those with faith in the three vehicles" shows the refuge place of the fruit of the three vehicles from a general perspective, not showing the three refuge places of the fruit of the Great Vehicle, and the Sangha of the Lesser Vehicle is prohibited by the treatises from being the refuge place of the Great Vehicle, and the Sangha of the refuge place also refers to the non-retrogressing Bodhisattva. Second, one's own school is divided into two: determined as three fruits, determined as four causes and conditions. The first is that the Three Jewels of the Great Vehicle itself is the fruit, because after manifesting complete enlightenment, it turns the wheel of Dharma and gathers the Sangha. The sutra says: Bhagavan, all dharmas are manifested completely in equality
Chinese
圆满成佛，善转法轮，拥有无边调顺的弟子众，这样宣说了。对于他们来说，暂时在第八地等次第生起三宝是果，究竟则是圆满具足法与僧功德增上的佛。如释论中说：‘因此，当菩萨安住于第八地时，获得了对一切法的自在，因此，趋入殊胜菩提树者，称为于一切法平等性中成佛。’又，‘因此，当菩萨安住于第九地时，具有无上的说法者之体性，善知一切有情的心意，以殊胜的根到达彼岸，并且善于摧毁一切有情由烦恼习气所作的连接，因此，现证圆满正等觉者，称为善转法轮。’又，‘因此，在第十地，如来被授予无上之法的王位后，立即任运成就佛的事业，并且恒常不断，因此，善转法轮者，称为拥有极其调顺且无边无际的弟子众。’如此等等。于胜义谛中行者之，救护唯是佛陀独一尊，救度乃因具法身之故，僧众亦是彼之究竟故。如此宣说。第二，确定为四因，其中近取因是界，因为如果存在它，那么通过清净暂时的垢染，就能生起三宝。释论中说：‘如果具有完全清净的功德，那么对它进行完全清净的修持是合理的。’菩提等等三者是缘，因为在其他相续中获得无垢菩提时，由于他的功德，从力量等增上缘中，以更深广的圣教光明，行持三十二种事业，因此其他人也次第证悟三宝。这是经部直接显示的意义，即此三宝的一切种类是诸观视者的对境等等。
English
It is said that they are perfectly enlightened, turn the wheel of Dharma well, and possess an immeasurable assembly of disciplined disciples. For them, the gradual arising of the Three Jewels in the eighth bhumi and so on is the fruit, and ultimately it is the Buddha who is fully endowed with the increasing qualities of Dharma and Sangha. As it is said in the commentary: 'Therefore, when the Bodhisattva dwells on the eighth bhumi, he gains mastery over all dharmas, therefore, the one who goes to the supreme essence of enlightenment is called the one who is enlightened in the equality of all dharmas.' Also, 'Therefore, when the Bodhisattva dwells on the ninth bhumi, he possesses the nature of an unsurpassed Dharma speaker, knows well the thoughts of all sentient beings, reaches the other shore with supreme faculties, and is skilled in destroying the connections made by the afflictive habitual patterns of all sentient beings, therefore, the one who manifestly attains perfect complete enlightenment is called the one who turns the wheel of Dharma well.' Also, 'Therefore, on the tenth bhumi, as soon as the Tathagata is empowered as the successor to the unsurpassed Dharma, the deeds of the Buddha are spontaneously accomplished and are constantly unceasing, therefore, the one who turns the wheel of Dharma well is called the one who possesses an assembly of extremely disciplined and immeasurable disciples.' And so on. For those who go to the ultimate meaning, the refuge is only the Buddha, the protector is because he possesses the Dharmakaya, and the Sangha is also the ultimate of that. Thus it will be explained. Secondly, the cause is determined to be four, and the immediate cause is the element, because if it exists, then by purifying the adventitious impurities, the Three Jewels can arise. As it is said in the commentary: 'If one possesses the qualities to be completely purified, then it is reasonable to practice complete purification of it.' The three, such as Bodhi, are the conditions, because when stainless Bodhi is attained in the continuum of others, due to his qualities, from the empowering conditions of strength and so on, the light of the profound and vast scriptures performs thirty-two deeds, so that others also gradually realize the Three Jewels. This is the meaning directly shown by the scripture, that all kinds of these Three Jewels are the objects of those who see, and so on.
Chinese
以所证悟之觉悟，为了证悟支分之故，如次第安住之一个，清净之三是因缘。如是说。第三，于彼等遣除诤论。若谓界法性是空性，故不应为因，此于下当说。第二，与教理结合，若谓佛等之七义，此是经中所说耶？是自作耶？非是自作，当知此等七金刚处是薄伽梵之经中所说。何经耶？乃菩萨持藏王所问经。如何耶？谓佛等之不共自性，及彼等互为果与因缘而随逐者，如成果宝轮之次第。经之何分显示何处耶？绪论品中说最初三处，如云：如是我闻，一时薄伽梵住王舍城鹫峰山，昔日胜者所住之大塔处。如是乃至如来之行境中，薄伽梵于一切法平等性中现证菩提，善转法轮，具极调柔之无量声闻众。如是乃至菩萨众无量与方便一也。此等是说于第八地等中三宝次第成就之理，或三宝以功德略示也。又于其后，尔时薄伽梵为入菩萨之行，广说名为必定发生之无障碍门之法类。尔时薄伽梵现证菩提后，年六或十六十四，知梵行已成佛，亦见知菩萨大集会等，以此等说佛宝广大之功德。又于其后，尔时薄伽梵知彼大集会已，于眉间之
English
By that realization which is to be realized, it is for the purpose of realizing the limbs. One that abides in order as it is, the three that are pure are the conditions. Thus it is said. Third, refuting the arguments against those. If it is said that the nature of the realm is emptiness, therefore it should not be a cause, this will be explained below. Second, in conjunction with the scriptures, if it is said that these seven meanings such as the Buddha, etc., are spoken of in the sutras? Or is it self-made? It is not self-made, but these seven vajra places should be known to be spoken of in the sutra of the Bhagavan. Which sutra? It is from the Sutra Requested by the Bodhisattva King of Dhāraṇīs. How is it? That is, the uncommon characteristics of the Buddha, etc., and those that follow each other as cause and effect, like the order of the wheel of the fruit jewel. Which part of the sutra shows which place? In the introductory chapter, the first three places are spoken of, as it is said: Thus I have heard, at one time the Bhagavan was dwelling in Rajagriha, on Vulture Peak Mountain, at the great stupa where the Victorious Ones of the past resided. Thus, even in the realm of the Tathagata, the Bhagavan manifested perfect enlightenment in the equality of all dharmas, turned the wheel of Dharma well, and possessed an immeasurable assembly of disciples who were extremely subdued. Thus, even the immeasurable assembly of Bodhisattvas is one with skillful means. These are the ways in which the Three Jewels are gradually accomplished in the eighth bhumi, etc., or the Three Jewels are briefly shown by their qualities. Again, after that, then the Bhagavan, in order to enter the practice of the Bodhisattva, extensively taught the categories of Dharma called the Unobstructed Gate of Certain Occurrence. At that time, the Bhagavan, having manifested perfect enlightenment, at the age of six or sixteen fourteen, knowing that the pure conduct had become a Buddha, also saw and knew the great assembly of Bodhisattvas, etc., and with these, the vast qualities of the Buddha Jewel were spoken of. Again, after that, then the Bhagavan, knowing that great assembly, from the space between his eyebrows,
Chinese
从珍宝堆中生出名为“近示菩萨力”的光芒，围绕一切具足的眷属七圈后，从菩萨众的头顶消失。等等，以此显示了法宝的广大功德。之后，菩萨名为宝命根者，入于庄严的禅定，加持一切具足的眷属以佛的庄严装饰。等等，以此显示了僧宝的广大功德。之后，世尊观看了那个大集会，说道：“唉玛霍！这些菩萨是为法而精进的，是持有如来法藏者。”知晓后，为了宣说此法类，从圣者之顶生出名为“无畏和自信”的光芒。此光芒一生出，就围绕菩萨眷属三圈，围绕菩萨持咒自在王百圈后，在菩萨持咒自在王的头顶消失。从那以后，他以胜义功德赞叹世尊：普遍显现，周身光芒；胜义无余，示现一切；自生法性，精通于此；不可思议，具足一切功德。等等，以此赞叹了佛的无上功德。之后，世尊说，如来的境界是不可思议的，菩萨的行持是无有边际的。从世尊如何使菩萨们正确进入菩萨道，行持善妙之业，以及事业的究竟无有痛苦开始，陈述了法的谈论之事物。世尊又说，如何使菩萨战胜魔和外道，远离疑惑，从而进入如来的境界，以及为了迅速获得一切法的自在，如来以极其殊胜的智慧
English
From the jewel heap, a ray of light called "Showing the Power of the Bodhisattva" arose, circled the entire retinue seven times, and then disappeared from the crown of the heads of the assembly of Bodhisattvas. And so on, this shows the vast qualities of the Dharma Jewel. After that, the Bodhisattva named Precious Life Root entered into the adorned samadhi, and blessed the entire retinue to be adorned with the adornments of the Buddha. And so on, this shows the vast qualities of the Sangha Jewel. After that, the Bhagavan looked at that great assembly and said, "Emaho! These Bodhisattvas are diligent in the Dharma, and they are the holders of the Tathagata's Dharma treasury." Knowing this, in order to explain this Dharma category, a ray of light called "Fearlessness and Confidence" arose from the crown of the head of the noble one. As soon as it arose, it circled the Bodhisattva retinue three times, and after circling the Bodhisattva Dhāraṇī Lord King a hundred times, it disappeared into the crown of the head of the Bodhisattva Dhāraṇī Lord King. From then on, he praised the Bhagavan with ultimate qualities: Universally appearing, with light all around; Showing all of the ultimate truth; Skilled in the nature of self-arisen Dharma; Inconceivable, endowed with all qualities. And so on, this praises the unsurpassed qualities of the Buddha. After that, the Bhagavan said that the realm of the Tathagata is inconceivable, and the conduct of the Bodhisattva is immeasurable. From how the Bhagavan enables the Bodhisattvas to correctly enter the Bodhisattva path, to perform virtuous deeds, and to have no suffering at the end of their deeds, he stated the subject of the Dharma talk. The Bhagavan also said, how can the Bodhisattva conquer the demons and opponents, be free from doubt, and thus enter the realm of the Tathagata, and for the sake of quickly obtaining mastery over all Dharmas, the Tathagata with extremely excellent wisdom