Chinese
力量等功德，以及佛陀的事业和事业，这四者是佛陀的因缘集合，因此是信仰的对象。这些不可思议的方式是：这四个地方的清净有情，即使是安住于十地的菩萨们，也无法如实思量，这是不可思议的。那么谁能证悟呢？三宝的因和缘，如其自性般引导，是诸佛的行境。信仰的利益是成为功德的容器，即任何具有智慧的菩萨，对国王的国土等四者生起信心，获得信仰，从而唤醒大乘的种姓，因为能生起佛法的功德之聚。因此，成为它的容器。压倒其他福德是：对他人不可思议的功德之聚感到欢喜和信仰，从而压倒所有其他与此无关的有情众生的福德之聚。这里，将压倒上述功德的善根解释为顺解脱分而非顺福德分，是不正确的。因为说了“任何寻求菩提的人”等等，而这是解脱之因，因为是发心的善根。第二部分有三：布施所生的福德，持戒所生的福德，以及禅修所生的福德，压倒它们。第一部分，布施的自性是：施者在做什么供养。动机的意念是什么呢？不是甜言蜜语和受用等杂染，而是为了无上菩提。事物是什么样的呢？不是食物等低劣之物，而是用金子做成的容器，里面装饰着珍宝。数量有多少呢？不是少量，而是与佛土的微尘数相等。时间是什么时候呢？不是偶尔或一次，而是每天恒常。对象是谁呢？是法王佛陀薄伽梵们。如果比这更殊胜的福德
English
The qualities such as power, and the activities and deeds of the Buddhas, these four are the collection of causes and conditions of the Buddhas, therefore they are objects of faith. The way these are inconceivable is: these four places of pure sentient beings, even the Bodhisattvas abiding on the ten bhumis, cannot fully comprehend them as they are, this is inconceivable. Then who can realize them? The causes and conditions of the Three Jewels, leading as they are in their own nature, are the domain of the Buddhas. The benefit of faith is becoming a vessel of qualities, that is, any wise Bodhisattva who, having faith in these four, such as the realm of the kings, and having obtained faith, awakens the lineage of the Great Vehicle, because a collection of qualities of the Buddhas' Dharma arises. Therefore, it becomes its vessel. Overpowering other merits is: rejoicing and having faith in the inconceivable collection of qualities of others, thereby overpowering all the collections of merits of all other sentient beings unrelated to it. Here, it is incorrect to explain the virtue to be overpowered as being in accordance with liberation rather than in accordance with merit. Because it is said, "Anyone who seeks enlightenment," and so on, and that is the cause of liberation, because it is the virtue arising from the motivation of bodhicitta. The second part has three: the merit arising from generosity, the merit arising from ethics, and the merit arising from meditation, overpowering them. The first part, the nature of generosity is: what is the giver doing offering. What is the intention of the motivation? It is not tainted with sweet words and enjoyments, but for the sake of unsurpassed enlightenment. What are the objects like? They are not inferior things such as food, but a vessel made of gold, decorated inside with jewels. How many are there? Not a few, but equal to the number of dust particles in a Buddha-field. When is the time? Not occasionally or once, but constantly every day. Who are the objects? They are the Buddhas, the Lords, the Kings of Dharma. If there is a merit more excellent than that
Chinese
如果有人问：是否如此？ 那么，如果其他人没有像上师一样如实地理解自性等意义，仅仅是听闻，听闻之后以确信的信心来信奉，那么就比前面所说的这个人因布施而产生的善业，获得更多的福德。第二，持戒的自性，有智慧的人守护着无垢的戒律。发起的心念是想要无上菩提。时间的差别是，即使在多个劫中也是如此。自性是身语意，即三门。行为的差别是，不费力气自然而然地进入。像这样的持戒所产生的善业虽然非常多，但是从那之中也能获得更多的福德。谁从什么原因中获得呢？如果其他人仅仅是从这部《宝性论》中听闻，听闻之后就信奉，那么从这个原因中，这个具有信奉之心的人就能获得。第三，如果有人修习禅定。果或作用是熄灭三有的烦恼之火，即平息。自性是达到天界的禅定四种和梵天的境界无量心的顶峰，这是殊胜的。心念是成为圆满菩提不退转的方法。像这样的禅定所产生的善业，比那更多地获得福德。谁从什么中获得呢？从这部《宝性论》中仅仅听闻，听闻之后就信奉，这个人就能获得。第三个的理由是：因为布施能成办果报受用，持戒能获得果报高处的地位，修习经论能舍弃三界的烦恼，依靠《宝性论》以通达自性等实相的智慧能舍弃烦恼和所知二障，因此这个智慧是布施等福德之聚中最殊胜的，而那个智慧的因就是听闻这部《宝性论》。广说分二：略说、广说。第一，信奉的对境是本来就存在的自性与自性。
English
If someone asks: Is it so? Then, if other people do not understand the meaning of self-nature, etc., as the Guru does, but merely hear it, and after hearing it, believe with confident faith, then they will obtain more merit than the virtuous deeds arising from the giving of the person mentioned above. Secondly, the nature of discipline is that a wise person guards the immaculate discipline. The intention of motivation is to desire unsurpassed Bodhi. The difference in time is that it is so even in many kalpas. The nature is body, speech, and mind, that is, the three doors. The difference in action is that it enters effortlessly and naturally. Although the virtue arising from such discipline is very great, even more merit will be obtained from it. Who obtains it from what cause? If other people merely hear from this 'Ratnagotravibhāga', and after hearing it, believe, then from that cause, this person with faith can obtain it. Thirdly, if someone meditates on meditation. The fruit or function is to extinguish the fire of the afflictions of the three realms, that is, to pacify it. The nature is the perfection of the four meditations of the heavenly realm and the immeasurable minds of the Brahma realm, which is excellent. The thought is to become an irreversible method of perfect Bodhi. From the virtue arising from such meditation, even more merit will be obtained. Who obtains it from what? From merely hearing from this 'Ratnagotravibhāga', and after hearing it, believing, this person can obtain it. The reason for the third is: Because giving accomplishes the enjoyment of fruits, discipline obtains the position of the high realms of fruits, studying the scriptures abandons the afflictions of the three realms, and relying on the 'Ratnagotravibhāga', the wisdom that understands the reality of self-nature, etc., abandons all afflictions and the obscurations of knowledge, therefore this wisdom is the most excellent of the accumulations of merit such as giving, and the cause of that wisdom is hearing this 'Ratnagotravibhāga'. The extensive explanation has two parts: brief explanation and extensive explanation. First, the object of faith is the self-nature and self-nature that have existed from the beginning.
Chinese
那即是无垢而转依之处，是菩提以及菩提的功德、力量等，以及由此成办所化众生之事业，即是胜者的意成为智慧之境的四种方式，如是宣说。信解的方式是，具慧菩萨认为，如来藏遍布一切众生，自己能够获得它，并且相信自己本具功德，因此而信解。它的利益是，迅速具有获得如来果位的资格。如是说。第二方面分为二：发心生起意乐，以及通过行为修持布施等。第一方面是：此不可思议的境，此如来藏遍布一切众生，并且转依的菩提是暂时的垢染，因此消除它之后，像我这样的人也能获得，如果获得，则具有如此这般的威力等和事业的功德，如此相信的信心中生起信解，因此对于他们恒常为了他利而欲求获得菩提的菩提心，是会趋近安住的。如是说。此心是怎样的呢？是成为功德之器。什么是功德呢？是对善法的欲求，欢喜的精进，不忘失的忆念，对此一心专注的禅定，以及分别的智慧等。第二方面分为四：总的显示，对此解说，归纳类别，清净之因。第一方面是：意乐菩提心是恒常趋近安住的，因此胜者的儿子不会从果位菩提中退转，它的因是圆满福德波罗蜜多，并且那些会成为完全清净。第二方面是：福德资粮是布施等最初的五个波罗蜜多，对于这五个，由于没有对布施之事物等的能施、所施、施物三种的执著，因此福德会圆满，并且那些完全清净的布施等，是因为舍弃了它的相违品悭吝等。第三方面是：福德资粮是，由布施所生，由戒律所生，由修习所生这三种，
English
That itself is the state of being transformed into the stainless, which is enlightenment and the qualities, powers, etc. of that enlightenment, and the activity of accomplishing the benefit of those to be tamed from it, that is, the four ways in which the mind of the Victorious One becomes the object of knowledge, as described. The way of aspiration is that the wise Bodhisattva believes that the element of suchness pervades all sentient beings, that he himself is capable of attaining it, and that he himself is endowed with qualities from the beginning, hence the aspiration. Its benefit is that one will quickly have the fortune to attain the state of the Thus-Gone One. Thus it is said. The second has two parts: the arising of the intention, the generation of the mind, and the accomplishment of generosity, etc. through practice. The first is: This inconceivable realm, this essence is present in all sentient beings, and the enlightenment that has been transformed is a temporary impurity, so by removing it, even someone like me can attain it, and if attained, it is endowed with such powers and qualities of activity, so out of faith in believing this, the mind of enlightenment, which always desires to attain enlightenment for the sake of others, will abide closely. Thus it is said. What is that mind like? It has become a vessel of qualities. What are the qualities? They are desire for virtuous Dharma, joyful diligence, unforgetting mindfulness, one-pointed concentration on it, and discriminating wisdom, and so on. The second has four parts: a general presentation, an explanation of it, a collection of categories, and the cause of purity. The first is: Since the mind of intention, the mind of enlightenment, is always close at hand, the son of the Victorious One will not turn back from the fruit of enlightenment, and its cause is the perfection of merit, and those will become completely pure. The second is: The accumulation of merit is the first five perfections, such as generosity, and for those five, since there is no conceptualization of the three aspects of the giver, the object of giving, and the act of giving, the merit will be perfected, and those completely pure generosity, etc., are because they have abandoned their opposing factors, such as stinginess. The third is: The accumulation of merit is of three kinds: that which arises from generosity, that which arises from ethics, and that which arises from meditation,
Chinese
从《入中论》中说，布施等三种法，大多数，是为善逝的在家众所说。名为福德的积聚也是如此，是佛陀色身的自性，法身的因。如是说。其中，对于五度来说，从布施产生的福德是布施的波罗蜜多，从戒律产生的福德是戒律的波罗蜜多。对于法 निश्चित 专注的忍辱和禅定二者是从修习中产生的，精进是所有法的助伴。第四，所断除的，无论是所作的对境、作者和所作等三轮的相状的分别念，都被认为是所知障，对于受用贪执的悭吝等的分别念，被认为是烦恼障。对治是，这些障碍的种子是断除的原因，对治是通达一切法无我的智慧，除此之外没有其他的对治。因此，从布施等福德的积聚来说，智慧 ज्ञान 的积聚是殊胜的，而它的基础或因是听闻《宝性论》，因此从布施等福德的积聚来说，听闻是殊胜的，因为福德的积聚的究竟果是色身，而界等听闻的果是法身。第三，论典完全圆满的行为有二：宣说圆满的行为本身，以及这些的摄义。第一有三：如何讲述经文的方式，对于舍弃佛法的行为要谨慎，回向讲述经文的福德。第一有三：因为什么原因，为了什么目的而讲述，如何讲述的方式，讲述了什么内容。第一是，如是讲述《宝性论》的论典。因为什么原因呢？因为依止对极度隐秘的意义生起信心的，具有决定意义的众多经部的教证，以及矛盾和关联等合理的理证。有些人解释说也依赖于推论，这是不合理的，因为论典的作者是十地自在者，不可能有推论。为了什么目的呢？
English
From the Madhyamakavatara, it says that these three dharmas, such as generosity, are mostly taught to the householders of the Sugatas. The accumulation called merit is also the same, it is the nature of the Buddha's Rupakaya, the cause of the Dharmakaya. Thus it is said. Among these, for the five perfections, the merit arising from generosity is the perfection of generosity, the merit arising from discipline is the perfection of discipline. Patience and meditation, which are definitely focused on the Dharma, arise from cultivation, and diligence is the companion of all. Fourth, what is to be abandoned is the conceptualization of the characteristics of the three spheres of action, agent, and object, which is considered the obscuration of knowledge, and the conceptualization of miserliness, etc., which is attached to enjoyment, is considered the obscuration of affliction. The antidote is that the seeds of these obscurations are the cause of abandonment, and the antidote is the wisdom that realizes the selflessness of all phenomena, and there is no other antidote than that. Therefore, from the accumulation of merit such as generosity, the accumulation of wisdom is supreme, and its basis or cause is hearing the Uttaratantra, therefore, from the accumulation of merit such as generosity, hearing is supreme, because the ultimate result of the accumulation of merit is the Rupakaya, and the result of hearing the realms, etc., is the Dharmakaya. Third, the complete action of the treatise has two parts: stating the complete action itself, and the condensed meaning of these. The first has three parts: how the scriptures are explained, caution against abandoning the Dharma, and dedicating the merit of explaining the scriptures. The first has three parts: for what reason, for what purpose it is explained, how it is explained, and what is explained. The first is, thus this treatise of the Uttaratantra is explained. For what reason? Because it relies on the statements of many sutras of definitive meaning that give rise to faith in extremely hidden meanings, and on reasonable arguments such as contradictions and connections. Some explain that it also relies on inference, which is unreasonable because the author of the treatise is the master of the ten bhumis, and inference is impossible. For what purpose?