Chinese
具有依存于其上的菩提和力量等功德，以及由此利益一切众生的事业之法，是显示三种因缘，因此是观待果位三宝之轮，按照证悟次第的顺序。因此，大智者们依靠此论，以不住涅槃的方式，说三宝是因，菩提等是果，这也不明显是论的意义，因为这里所示的顺序与论典之身的解释相违背，因为已经说了注释是论典的注释。第二，详细解释分支，分为二：确定果位三宝，以及确定其成立之理。第一，分为三：三皈依各自的自性，皈依的理由，三宝的词义。第一，三宝中，佛宝又分为三：显示意义，安立名相，以及将意义和名相结合。第一是，所谓“何者”等等，首先说佛宝，是因为如来以三种神变使所化生起信心，首先皈依他，对他生起信心，也会皈依佛法和僧伽。其中，两种中的自利功德是，法身从本性上清净，远离了暂时的垢染，最初没有生，中间没有住，最后没有灭，一切戏论和分别念都寂灭，佛陀自己不依赖其他的声音和标志，以自生的智慧而证悟，即现量证知和三者。第二，利他功德是，以一切智智的智慧，以不执著的方式通达一切法，是现证圆满成佛，依靠它来指示道路。什么样的道路呢？因为超越世间所以是无坏的，因为不再返回所以是常恒的。必要是，为了让被无明遮蔽而没有证悟法身的众生们证悟它。
English
Possessing the qualities of supreme enlightenment and the powers that rely on it, as well as the Dharma of activities that benefit all sentient beings from these, is the showing of the three conditions. Therefore, it is the order that follows the stages of realization, relying on the very wheel of the Three Jewels as the result. Thus, great intellectuals, relying on this treatise, and taking non-abiding nirvana as the authority, say that the Three Jewels are the cause and enlightenment, etc., are the result. This is not clear in the meaning of the treatise, because the order shown here contradicts the explanation of the body of the treatise, because it has already been said that the commentary is the commentary on the treatise. Second, the detailed explanation of the branches is twofold: establishing the Three Jewels as the result, and identifying the reasoning that establishes it. First, there are three: the individual nature of the three refuges, the reason for taking refuge, and the meaning of the term "Three Jewels." First, among the Three Jewels, the Buddha Jewel is also threefold: showing the meaning, establishing the terminology, and combining the meaning and terminology. The first is, "Whoever," and so on. The Buddha Jewel is mentioned first because the Tathagata makes beings develop faith through the three miracles, and first take refuge in him. When they have faith in him, they also take refuge in the Dharma and the Sangha. Of these two, the qualities for one's own benefit are that the Dharmakaya is pure by its very nature, free from adventitious stains, without beginning, without middle, without end, and all elaboration and conceptualization are pacified. The Buddha himself, without relying on the sounds and signs of others, is enlightened by self-arisen wisdom, that is, manifest knowledge and the three. Second, the qualities for the benefit of others are that, with the wisdom of omniscient knowledge, all phenomena are comprehended in a non-apprehending manner, which is manifest and complete enlightenment, and based on that, the path is shown. What kind of path? Because it transcends the world, it is imperishable, and because it does not return, it is permanent. The necessity is that, in order for beings who are obscured by ignorance and have not realized the Dharmakaya to realize it.
Chinese
顶礼手持智慧和慈悲之剑与金刚杵之殊胜佛陀。智慧和慈悲如何是剑呢？以名和色所摄的具有染污的五蕴是痛苦，其以果的方式显现成立，故而是苗芽，斩断它的缘故犹如剑，譬如国王月光的剑以月亮的光芒毫不费力地斩断树木一般。又，它们如何是金刚杵呢？以对蕴执著为我和我所的坏聚见为先导的常见，以及邪见，和见解之上取见，戒律和苦行之上取见，即各种见解的稠林所围绕的，对业果和真理犹豫不决的怀疑之墙摧毁的缘故犹如金刚杵，譬如天界主宰帝释天的金刚杵摧毁稠林所围绕的非天之墙一般。见和怀疑在此是见道所断，其也表示贪欲等其他烦恼，那些犹如稠林所围绕的墙，因为那些以世间智慧难以刺穿和证悟的缘故。第二，施设名相：如来法身远离一切有为法，故而是无为法，远离分别念和戏论，故而是任运成就，不从声音和标志中证悟，因此不是由他缘所证悟，这三者是自利。通晓所有应知的事物的如所有性和如量性的智慧，以及消除痛苦和痛苦之因的慈悲大悲，以及依靠那二者的助缘而能消除痛苦和痛苦之因的事业，这三者是他利，像这样具足二利圆满者即是佛陀宝。第三，意义和名相结合：如来法身是无为法，因为是有为法最初生起和中间安住及最终坏灭之自性的缘故。一切圣者佛陀的境界是
English
I prostrate to the Buddha who holds the supreme sword of wisdom and compassion, and the vajra. How are wisdom and compassion like a sword? The five contaminated aggregates gathered by name and form are suffering, and since they are manifestly established as a result, they are sprouts, and because they cut them, they are like a sword, just as King Moonlight's sword effortlessly cuts down trees with the rays of the moon. Furthermore, how are they like a vajra? Because they destroy the wall of doubt that hesitates about the results of actions and the truth, surrounded by the thick forest of various views, such as the view of the perishable collection that precedes the clinging to the aggregates as self and what belongs to self, as well as wrong views, holding views as supreme, and holding morality and asceticism as supreme, it is like a vajra, just as Indra's vajra destroys the wall of the Asuras surrounded by a thick forest. Views and doubts are abandoned by seeing here, and they also represent other afflictions such as desire, which are like walls surrounded by a thick forest, because they are difficult to pierce and realize with worldly wisdom. Second, the imputation of terms: The Dharmakaya of the Tathagata is separate from all conditioned dharmas, therefore it is unconditioned, and since it is pacified from conceptualization and elaboration, it is spontaneously accomplished, and since it is not realized from sound and signs, it is not realized by other conditions, these three are for one's own benefit. The wisdom that knows all knowable things as they are and as many as they are, and the compassionate great compassion that eliminates suffering and the cause of suffering, and the activity that is able to eliminate suffering and the cause of suffering by relying on the supporting conditions of those two, these three are for the benefit of others, and in this way, the one who possesses the perfection of the two benefits is the Buddha Jewel. Third, the combination of meaning and terms: The Dharmakaya of the Tathagata is unconditioned, because it is the nature of conditioned dharmas that do not have an initial arising, a middle abiding, and a final cessation. The realm of all noble Buddhas is
Chinese
在《功德智慧光庄严》中说： “文殊菩萨无生且无灭” 这句话是如来、应供、正等觉佛的殊胜之语。所有事业和利他行为都是自然成就的，被称为无勤，因为一切戏论和分别念都已平息。所谓法身，是特殊的基础被确定。其中说： 以无垢的琉璃地，比喻帝释天的影像。文殊菩萨也是如此，如来、应供、正等觉佛也不会动摇，不会思虑，不会喜悦，不会分别，不会种种分别。 此外，它不是通过其他声音和符号等条件来理解的，而是仅仅通过如来自己如实了知的各自自证智慧来理解，以没有任何可见的方式来理解，因为除了如来之外，其他人无法如实理解。其中说： 不可见，不相等，不可混合，不可体验，不可触及，无相，无分别，非分别之境。 所谓真如，是唯一的殊胜之语。真如和无我，二者无别。无别的意义即是菩提，菩提即是证悟意义。 其他经典中也说： 诸佛是法身， 引导者见法性。 法性非所知， 彼不能被知晓。 第二个色身，是如此自己证悟为法身之后，为了无差别地了知具有无为等三种法性的法界，对于确定和不确定，以及确定为错误的众生，所以具有圆满的智慧。 如此自己了知之后，因为被突如其来的污垢完全遮蔽，对于没有证悟法身的众生，为了示现证悟它的正确无误的道路，所以具有伟大的慈悲心。 经中说：
English
In the Ornament of Wisdom Light it says: "This statement, 'Manjushri is unborn and unceasing,' is a supreme expression of the Tathagata, Arhat, Perfectly Complete Buddha." All actions and activities are spontaneously accomplished, which is called effortless, because all elaboration and conceptualization are completely pacified. The term Dharmakaya signifies the identification of a special basis. It says: An example is given of the image of Indra on a flawless ground of Vaidurya. Similarly, Manjushri, the Tathagata, Arhat, Perfectly Complete Buddha, does not waver, does not think, does not rejoice, does not conceptualize, and does not discriminate. Furthermore, it is not to be understood through the conditions of other sounds and signs, but only through the self-cognizant wisdom that the Tathagata himself knows as it is, understood in a way that nothing is seen, because others cannot understand it as it is. It says: Unseeable, unmixable, unsmellable, unexperienceable, untouchable, without characteristics, without discrimination, not to be discriminated. Suchness is the supreme expression of that alone. Suchness and selflessness are non-dual. The meaning of non-duality is enlightenment, and enlightenment is the realization of meaning. Other sutras also say: The Buddhas are the Dharmakaya, The guides see the nature of reality. The nature of reality is not knowable, It cannot be fully known. The second, the Rupakaya, is that after one has awakened as the Dharmakaya, in order to realize without difference the realm of phenomena possessing the three aspects of the unconditioned, etc., for beings who are certain, uncertain, and certainly mistaken, therefore, one has perfect knowledge. Having known in this way, because beings who have not realized the Dharmakaya are completely obscured by adventitious stains, in order to show them the unerring path to realize it, one possesses great compassion. The sutra says:
Chinese
而且，如来宣说了十六种菩提，最后这样说道：文殊，一切法在那样的自性中显现圆满，对于众生，也看到未清净、未离垢染的过失和具有的法界，对众生极度投入名为如来的大悲。这样。像那样的智慧和大悲作为主因，转动无与伦比的法轮，为了遣除众生的痛苦和烦恼等一切障碍，具有能力，也就是事业圆满。这样，六种意义中，第一个无为等法身的三种功德，是显示自己的究竟利益，因为自己远离一切有漏的衰损，有漏的界显现，所以自然成就殊胜的安乐。知晓等后面的色身的三种功德是成办他利圆满，这是意义的总结。或者，知晓的智慧身显现，是自己甚深现证菩提，所以是自己的利益，以大悲和能力二者转动无上法轮，所以是他人的利益。法身是二者的所依，如《宝性论》云：三身摄略佛陀身，当知三身自他利，此义依处并开显。这样。第二，对于法宝，也有三种，即：安置意义的实物，在那上面安立名称，意义和名称结合。第一个有两种，即：灭谛和道谛。第一个有两种，即：自性清净和客尘离垢。第一个也有三种，其中，理智不能分析的是什么呢？因此，法界如来藏真实中不是以实物成立的，因为所破的实物没有成立的缘故。《二谛论》中说：所破非有故，真实无破显。这样。中观根本慧论中也说：若无有实物，何为非实物，实物坏灭时，
English
Moreover, having taught the sixteen aspects of Tathagata's enlightenment, he finally said this: "Manjushri, all dharmas manifest perfectly in such a nature. For sentient beings, he also sees the imperfections and faults that are not separated from impurity, and with the realm of dharma that possesses them, he intensely engages in the great compassion of the Tathagata, which is called love for sentient beings." Thus. Such wisdom and compassion act as the main cause, turning the unparalleled wheel of Dharma, and in order to dispel all the suffering and afflictions of sentient beings, that is, all obscurations, he possesses the power, that is, the perfection of activity. Thus, among the six meanings, the first three qualities of the Dharmakaya, such as the unconditioned, show the ultimate benefit for oneself, because one is separated from all the defects of contaminated existence, and the realm of uncontaminated existence manifests, therefore spontaneously accomplishing supreme bliss. The latter three qualities of the Rupakaya, such as knowledge, are the perfection of accomplishing the benefit of others, which is a summary of the meaning. Alternatively, the wisdom body of knowledge manifests, which is oneself deeply realizing enlightenment, so it is one's own benefit. With compassion and power, he turns the unsurpassed wheel of Dharma, so it is the benefit of others. The Dharmakaya is the basis for both, as the Ornament says: "The three bodies encompass the Buddha's body, one should know that the three bodies are for the benefit of oneself and others, this meaning is shown with its basis." Thus. Secondly, for the Dharma Jewel, there are also three aspects: placing the actual object of meaning, establishing a name on it, and combining the meaning and the name. The first has two aspects: cessation and the truth of the path. The first has two aspects: naturally pure and adventitiously free from defilements. The first also has three aspects, among which, what is it that reason cannot analyze? Therefore, the Dharmadhatu Tathagatagarbha is not established as a real entity in reality, because the object to be refuted is not established. The Two Truths says: "Because what is to be refuted does not exist, in reality, the unrefuted is clear." Thus. The Root Wisdom says: "If there is no real entity, what is the non-real entity? When the real entity is destroyed,