Chinese
更不用说声闻和缘觉乘的行者们，也无法断除的心之自性的蕴，以及其因，无明习气的地，也完全断除了，远离一切变化的痛苦，是胜妙的彼岸，大乐之身。不执着于轮回和涅槃的差别，证悟其平等性，不住于有实和无实的边，是无为大，不坏灭，是常的彼岸，金刚般的身体。而且，前世断绝而新生的生，诸行衰老的老，界变异的病，不可思议变化的死，这四种过患丝毫也不存在，因此依次是，恒常、坚固、寂静、不变、雍仲的自性。我执著于实有，仅仅以无我来区分，超越了无实片面的边，那些戏论寂灭，一切法的法性，成为遍布轮涅的智慧，获得安住，是我的殊胜彼岸，大我如虚空般，平等性智慧之身，对一切法拥有自在，十力和十自在等无漏的法海，成为不可衡量、无与伦比、一切的处所，成为二利任运成就的殊胜所依。如是说。 弥庞仁波切的《续部总义》的注解中说： 依靠教证，任何具慧者，如果信受四处圣地，那他就是佛陀功德之聚的容器，能容纳不可思议的功德聚。对于这四处凡夫无法思议的功德聚之所，如果显现欢喜的善，那么对于未与之结缘的一切有情之布施等福德之聚，都能以威力压倒，因为没有比这更殊胜的法了。 任何补特伽罗，以希求无上菩提之心，用以黄金所成的广大刹土，以珍宝，即无数珍宝严饰，其数量等同于无量佛刹。
English
Not to mention the Shravakas and Pratyekabuddhas, who could not abandon the aggregates of the mind's own nature, and its cause, the ground of ignorance and habitual tendencies, are also completely abandoned in every way. Being free from all the sufferings of change is the supreme other shore of bliss, the body of great bliss. Without holding onto the difference between samsara and nirvana, realizing their equality, not abiding in the extremes of existence and non-existence, is the great unconditioned, indestructible, the other shore of permanence, the vajra-like body. Moreover, the faults of the four, namely, the cessation of the previous existence and the new birth, the aging of the formations from old age, the sickness of the changing elements, and the inconceivable change of death, do not exist even in the slightest. Therefore, in order, they are constant, stable, peaceful, immutable, and the nature of Yungdrung. The self, being substantially existent, is distinguished merely by the absence of self, transcending the one-sided extreme of non-existence. The elaborations of those are pacified, the dharmata of all dharmas, becoming the wisdom that pervades samsara and nirvana, attaining abiding transformation, is the supreme other shore of self. The great self, like the sky, the body of equality wisdom, wielding power over all dharmas, the ten powers and ten freedoms, and so on, the immeasurable ocean of uncontaminated dharma, becoming the place of immeasurable, incomparable, and all, becoming the supreme support for the spontaneous accomplishment of the two benefits. Thus it is said. In Mipham Rinpoche's commentary on the 'General Meaning of the Tantras': Relying on the scriptures, any intelligent person who believes in these four sacred places will become a vessel for the accumulation of the Buddha's qualities, capable of containing inconceivable accumulations of merit. If one shows joy in the virtue of these four places, which are the abode of inconceivable qualities for ordinary people, then one will overpower all the accumulations of merit, such as generosity, of all sentient beings who are not connected to it, because there is no dharma more supreme than this. Any individual who, with the intention of seeking the supreme Bodhi, uses a vast realm made of gold, adorned with jewels, that is, countless precious jewels, the number of which is equal to the boundless Buddha-fields.
Chinese
如微尘般众多，每日不间断地对殊胜之地的法王释迦牟尼佛等如来作恒时供养，功德会极大增长。然而，如果其他人从这四个意义深远的处所开始，从而领悟其意义，那还用说吗？即使仅仅听到这些词语，听闻之后生起信心而信奉，那么这种信奉的功德，比起上述布施所产生的巨大功德，所获得的福德也会更加众多。 任何有智慧的人，以希求无上菩提之心，在无数劫中，通过身语意三门串习的力量，不费力气就能以强大的力量守护戒律，即使是细微的过失也不会沾染，这样的人功德会极大增长。然而，如果其他人从这四个处所开始，领悟其意义，那还用说吗？即使仅仅听到这些词语，听闻之后生起信奉之心，那么这种信奉的功德，比起上述守护戒律所产生的功德，所获得的福德也会更加众多。 任何人在这个世间，以能熄灭三有烦恼之火的禅定，圆满地修习天界的四禅定和梵天的四无量定，达到卓越的顶峰，作为获得不退转菩提之方便，这样的人功德会极大增长。然而，如果其他人从这四个意义深远的处所开始，从而领悟其意义，那还用说吗？即使仅仅听到这些词语，听闻之后生起信心而信奉，那么这种信奉的功德，比起上述禅定所产生的功德，所获得的福德也会更加众多。 这些是《智慧光明庄严经》的偈颂部分。如是说。
English
Like numerous dust particles, constantly offering to the Buddhas, the Kings of Dharma, such as Shakyamuni Buddha, in the supreme lands, the merit will greatly increase. However, if others start from these four meaningful places and thus realize their meaning, what need is there to say? Even if they merely hear these words, and after hearing them, generate faith and believe, then the merit of this belief, compared to the great merit arising from the aforementioned generosity, the merit obtained will be even more numerous. Any wise person, with the mind desiring unsurpassed Bodhi, in countless eons, through the power of habituation from the doors of body, speech, and mind, effortlessly, with great strength, guards the precepts, without even the slightest fault being tainted, such a person's merit will greatly increase. However, if others start from these four places and realize their meaning, what need is there to say? Even if they merely hear these words, and after hearing them, generate faith, then the merit of this faith, compared to the merit arising from the aforementioned guarding of precepts, the merit obtained will be even more numerous. Anyone in this world, with the meditation that can extinguish the fire of the three realms' afflictions, perfectly cultivates the four meditations of the heavenly realms and the four immeasurable meditations of Brahma, reaching the excellent peak, as a means to obtain irreversible Bodhi, such a person's merit will greatly increase. However, if others start from these four meaningful places and thus realize their meaning, what need is there to say? Even if they merely hear these words, and after hearing them, generate faith and believe, then the merit of this belief, compared to the merit arising from the aforementioned meditation, the merit obtained will be even more numerous. These are the verses from the Sutra of the Ornament of Wisdom Light. Thus it is said.