Chinese
功德宝藏之难点，解开金刚结之善说金针。索波丹达。 功德宝藏之难点，解开金刚结之善说金针。索波丹达。 Brajagranthaḥ Ghaṭṭitakṛtasvadhubhāṣaṃsuvarṇṇaśālākāguṇakoṣararṇapañjikābitaratismā. （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 功德宝藏之难点，解开金刚结之善说金针 敬奉。 其次是，也是增上生和决定胜一切功德的来源，殊胜的珍宝宝藏，殊胜的圣法宝藏，使众生在永久的快乐和幸福的地方呼吸，并摧毁罪恶的火焰。
English
The key to the treasure of virtues, the good saying golden needle that unravels the vajra knot. Sogpo Tendar. The key to the treasure of virtues, the good saying golden needle that unravels the vajra knot. Sogpo Tendar. Vajragranthaḥ Ghaṭṭitakṛtasvadhubhāṣaṃsuvarṇṇaśālākāguṇakoṣararṇapañjikābitaratismā. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) The key to the treasure of virtues, the good saying golden needle is offered. Secondly, it is also the source of all the virtues of higher realms and definite goodness, the supreme treasure of jewels, the supreme treasure of the holy Dharma, which allows beings to breathe in a place of permanent happiness and bliss, and destroys the fire of sins.
Chinese
名为如雨般的论著。第三，在《明灯论》中说：上等根器者指示名称，中等根器者加以分别，下等根器者最后解释词义。这样，仅仅说明名称，就能使上等根器者领会论著的意义，这是本论著的必要和所诠释的内容。经和证的法类是从印度产生的，因此这里也为了缘起而引用，地域的词义是从印度和汉地两者中，从法和行为上与另一方相违背的角度来说是白色的，这是因为译师为了便于表达而称之为“噶”，或者其他学者也认为是随意的。第二方面，有恭敬和忆念功德的赞颂两种，第一种是：以“三宝”等开始，以三门大恭敬顶礼。向谁顶礼呢？向这个世间珍贵的佛、法、僧三宝顶礼。由谁顶礼呢？由吉美林巴顶礼。为什么顶礼呢？为了使所有众生从罪恶中解脱出来。什么时候顶礼呢？从现在开始直到菩提果之间。第二种是：结合以前发生的故事，宣说了“三宝”等。以三宝名声的信函，作为有形的装饰。譬如，僧伽罗国王的公主，珍珠藤蔓非常高兴的时候。八种世间法，魔女的面容像昆达花丛一样美丽，做那样的恶业，显现为微细，这就是佛的力量。那也出自《如意宝树》：名为财大的商人，以前在瓦拉纳西出现。他的妻子有福德，名为珍宝女。当五个丈夫死去时，那个女人在佛塔顶上，以大项链恭敬地供养。以那福德的成熟，她成为了僧伽罗国王的女儿，珍珠藤蔓。她在另一世，因富有而骄傲愚昧，诽谤供养而吝啬，因此长期成为女仆。善与非善的业，在轮回的田地里由众生播种。如是，在释迦族家中，名为罗希达的女仆去世。
English
This is called a treatise like rain. Third, in the "Clear Lamp," it says: "For the superior, indicate the name; for the intermediate, differentiate; for the inferior, finally explain the meaning." Thus, merely mentioning the name makes the superior understand the meaning of the treatise, which is the necessity and what is explained by this treatise. Since the scriptures and realizations originated from India, they are also cited here for the sake of interdependence, and the definition of the place is that from India and China, the aspect of being white is mentioned from the point of view of differing from the other in terms of Dharma and conduct, which is called "Gar" for the sake of easy expression by the translator, or scholars also consider it arbitrary. Secondly, there are two types of praise: reverence and remembrance of virtues. The first is: Starting with "The Rare and Supreme," etc., I prostrate with great reverence through the three doors. To whom do I prostrate? To the rare and supreme Buddha, Dharma, and Sangha, the three jewels in this world. By whom? By Jigme Lingpa. Why? In order to protect all beings from the accumulation of misdeeds. When? From now until the essence of enlightenment. The second is: Combining past stories, "The Three Jewels," etc., are proclaimed. The letter of fame of the three jewels is applied as a figurative ornament. For example, when the princess of the King of Sinhala, the pearl vine, was very happy. The eight worldly dharmas, the face of the demon girl is as beautiful as a Kundala grove, doing such evil deeds, appearing subtle, is the power of the Buddha. It also comes from the "Wish-Fulfilling Tree": A merchant named Great Wealth, appeared in Varanasi in the past. His wife was virtuous, named Jewel-Possessing. When the five husbands died, that woman, with great respect, offered a large necklace at the top of the stupa. With the maturation of that merit, she became the daughter of the King of Sinhala, the pearl vine. In another life, she became arrogant and ignorant due to wealth, slandered offerings and became stingy, so she became a servant for a long time. Whatever virtuous and non-virtuous actions, are planted by beings in the field of rebirth. Thus, in the Shakya family, a servant named Rohita died.
Chinese
从那里变成了僧伽罗国王的女儿，名叫珍珠蔓。由于她的福德力，舍卫城的商人们出海到达了僧伽罗。在夜晚的最后时分，当他们得以休息呼吸时，他们唱诵了佛陀所说的偈颂。公主听到后，询问商人们这些偈颂的缘由。他们说是佛陀的教言。她仅仅听到佛陀的名号，就如同孔雀听到雷声一般，虽然不了解佛陀的本性，但还是再次询问。那些商人们讲述了世尊的福德本性和行为方式，因此，她比以前更加欢喜，向世尊献上了请安的信件。全知世尊明知故读了信件的内容：‘啊呀，您是靠福德的货物而获得的，您就是正念本身。您是摧毁衰败、痛苦和贪欲的良药。世尊所出之言语，是培育正确智慧的场所。这位世尊是我的甘露，是伟大的福分。’就这样看着。她将画师无法描绘的自己的身像画在布上，连同信件一起交给商人们带去。珍珠蔓一见到画像，立刻体验到由此而生的禅定，如同一念之间，领悟了皈依三宝、五戒、缘起、八正道等甘露的本性，现证了入流果。那尊佛像被称为“光芒能仁”，据说是一切佛像的开端。第三部分分为两部分。第一部分是：谦逊地隐藏骄傲，并通过理由劝诫，称为“殊胜智慧”等来阐释：拥有殊胜智慧的伟大的能仁们，所开示的处所和时间是法轮，通过五种圆满所开示的教令和，以及由超凡之神所赐予的法性真谛。圆满了五明，即由三种因缘聚合之人，以及五种大束缚和必要解释等。
English
From there, she was reborn as the daughter of the King of Simhala, named Pearl Vine. Through the power of her merit, merchants from Shravasti sailed the ocean and arrived in Simhala. In the final watch of the night, when they were able to rest and breathe, they sang verses spoken by the Buddha. The princess heard this and asked the merchants the reason for these verses. They said that they were the words of the Buddha. Upon merely hearing the name of the Buddha, she was like a peacock hearing the sound of thunder. Although she did not know the nature of the Buddha, she asked again. Those merchants spoke of the Blessed One's nature of merit and manner of conduct. Because of this, she gained even greater joy than before and offered a letter of greeting to the Blessed One. The All-Knowing Blessed One, knowing full well, read the contents of the letter: 'Alas, you who are obtained by the merchandise of merit, you are mindfulness itself. You are the excellent medicine that destroys decline, suffering, and craving. The words that come from the Blessed One are the place for cultivating correct wisdom. This Blessed One is my nectar, and has become a great fortune.' Thus, she looked upon it. She had her own form, which a painter could not draw, depicted on cloth and sent it with the letter, which the merchants then showed. As soon as Pearl Vine saw it, she immediately experienced the samadhi that arose from it, as if in a single thought, and realized the nature of the nectar of the Three Refuges, the Five Precepts, Dependent Origination, the Noble Eightfold Path, and so forth. She directly experienced the fruit of stream-entry. That image is known as 'Thupa Ozer' (Radiant Sage) and is said to be the first of all Buddha images. The third part has two sections. The first is: Humbly concealing pride and advising with reason, it is explained by what is called 'Supreme Wisdom,' and so forth: The Dharma wheel, which is the place and time shown by the great sages who possess supreme wisdom, and the command shown by the five perfections, and the truth of the Dharma nature given by the surpassing gods. It is the perfection of the five sciences, that is, the person who is assembled by the three causes, and the five great bonds and necessary explanations, and so on.
Chinese
凭借四种方式确立的论典具有意义，舍弃痛苦，精进修持，具备佛教的三种功德。名为“清净之宝藏”，如大海般并非仅有部分意义，而是全面完整地阐述，因此深奥而稳固。我如同愚钝之人，额头厚实，不辨是非，例如峡谷中的流水，波浪翻滚，喧嚣作响，虽然不擅长辞藻和意义的美妙，但并非无意义、意义颠倒、恶劣的欺骗、缺乏慈悲、专注于听闻、专注于争论等外道的六种恶见，而是为了阐述圣法的意旨，因此劝诫应当听闻。弥庞仁波切说：一切法皆为佛语和论典二者，善说以及对它们的解释，凭借它们的力量，释迦的教法将长久住于此世间。如此。如果说这部论典如方才所说般没有必要，那是不对的，圣者的功德无边无际，无法穷尽。如寂天菩萨所说：过去未曾有，此处亦未说，我亦不具巧妙之文辞，是故无有为利他，然为串习自心故，我造此论。又如大车论师龙树所说：犹如善逝之身像，纵以木造，无论如何造作，智者皆应敬，如是吾之诗虽劣，然以诠释圣法故，不应予轻毁。如是说。因此，以如理的方式看待是不应理的。
English
The treatise established by the four means is meaningful, abandoning suffering, diligently practicing, and possessing the three qualities of Buddhism. It is called "The Treasure of Purification," like an ocean, not just a part of the meaning, but a complete and comprehensive explanation in all aspects, so it is profound and solid. I am like a dull person, with a thick forehead, unable to distinguish right from wrong, like the flowing water in a canyon, the waves rolling, making a loud noise, although I am not good at the beauty of words and meaning, but it is not meaningless, inverted meaning, bad deception, lack of compassion, focusing on listening, focusing on debate, etc., like the six evil views of outsiders, but in order to explain the meaning of the holy Dharma, therefore, it is advised to listen. Mipham Rinpoche said: All dharmas are the Buddha's words and treatises, well-spoken and their explanations, by their power, Shakya's teachings will remain in this world for a long time. So it is. If it is said that this treatise is not necessary as just mentioned, that is not right, the qualities of the saints are boundless and endless. As Shantideva said: What has not happened before, is not said here either, I also do not have skillful words, therefore there is no benefit for others, but for the sake of familiarizing my own mind, I wrote this treatise. Also, as the great chariot master Nagarjuna said: Just like the body of the Sugata, even if it is made of wood, no matter how it is made, the wise should respect it, so even though my poem is inferior, because it explains the holy Dharma, it should not be despised. So it is said. Therefore, it is unreasonable to look at it in a reasonable way.
Chinese
那些被众多过失和愚痴的黑暗所蒙蔽，就像长期患病而不依赖良药一样。 如《律经》中所说：“众生唯一无垢之眼，乃三界共同之明灯。若有人得此教法而舍弃，实乃愚痴至极之人的珍爱。” 即便如此，为了能调伏的众生的利益，必须宣讲。如经中所说：“比丘们，有二人能积聚众多福德，拔除罪恶之根，与魔军作战，击倒魔之旗帜，竖立正法之旗，转动如来之法轮。”哪二人呢？即恭敬说法者，以及在此恭敬听法者。因此，你们应恭敬说法，并恭敬上师们而听法。” 如是，无论生于何世，凡是持有佛法宝藏者，如来与其眷属皆会垂念，恒常忆念前世，从佛陀处听闻佛法，并迅速获得其果位等等。听法能清净心之垢染，断除疑惑之束缚，恒常不离正法，获得不忘之持，不堕恶趣与邪道，受白法天神守护，疾病与损害减少，获得智慧之眼，迅速从轮回中解脱，毫无疑问地获得一切智智之果位。因此，如经中所说：“听闻能知诸法，听闻能离罪恶，听闻能舍弃非义，听闻能得涅槃。”等等，可知听法之重要。 现在进入第二个根本章节，即进入正文的意义。一般来说，论典都以五种算术开端的方式来约束，或者以教、证、理三种方式来确定，或者像水流一样地阐释也可以。解释的方式有词句解释、意义解释、区分解释、广义解释、难点解释、故事解释等六种，但宣讲的时机并不确定。因此，这里主要以词句解释为基础，着重于体验所要阐释的意义。其中，首先是闲暇
English
Those who are obscured by the darkness of many faults and ignorance, are like those who are afflicted by a long-term illness and do not rely on great medicine. As it is said in the Vinaya Sutra: "The one stainless eye of all beings is the common lamp of the three realms. Whoever finds this teaching and abandons it is cherished only by those who are extremely foolish." Even so, it is necessary to explain for the sake of the benefit of those who can be tamed. As it is said in the Sutra: "Monks, these two persons generate much merit, uproot the root of sin, fight with the army of Mara, overthrow the banner of Mara, raise the banner of Dharma, and turn the wheel of the Dharma of the Thus-Gone-One." Who are the two? They are the ones who respectfully teach the Dharma and the ones who respectfully listen to the Dharma here. Therefore, you should respectfully explain the Dharma and respectfully listen to the Dharma from the lamas." Thus, in whatever lifetime, those who hold the treasury of the Dharma will be remembered by the Thus-Gone-One and his retinue, will always remember their previous lives, will hear the Dharma from the Buddha, and will quickly attain its rank, and so on. Listening purifies the obscurations of the mind, cuts the bonds of doubt, is always inseparable from the sacred Dharma, obtains unfailing retention, does not fall into evil destinies and wrong paths, is protected by the gods of the white side, has few illnesses and harms, and by obtaining the eye of wisdom, quickly transcends samsara and undoubtedly obtains the state of omniscience. Therefore, as it is said in the Sutra: "Hearing knows all things, hearing turns away from sin, hearing abandons what is meaningless, hearing obtains nirvana." And so on, one knows the importance of listening. Now, entering the second fundamental section, which is entering the meaning of the text. In general, treatises are bound by the constraints of the five types of arithmetic beginnings, or they are determined by the three ways of teaching, proof, and reason, or they can be explained like a flowing stream. The ways of explanation include six types: word explanation, meaning explanation, distinction explanation, extensive explanation, difficult point explanation, and story explanation, but the time for teaching is not fixed. Therefore, here, the essence is word explanation, and the main focus is on experiencing the meanings to be taught. Among these, first is leisure.