Chinese
《功德宝聚释》是对于佛母意旨毫不颠倒的善说。 《功德宝聚释》是对于佛母意旨毫不颠倒的善说。 《功德宝聚释》名为如是之论著存在。 嗡 索斯帝！胜者日之亲友与胜者之子，无败文殊菩萨与龙树等，胜者之传承，深奥中观道，示现导师众，我以恭敬顶礼。 如虚空之胜者，胜者之子与，包括弟子在内，三时圣众之，生源殊胜母，于彼以恭敬心，善说入彼之理。 于此，三时胜者一切之语教宝藏，一切无尽之中，如心要般及至极者，即是圣般若波罗蜜多。其中，有母子十七部等多种名目，而此《功德宝聚》中，聚集了一切之义，词句的组合清晰，是佛陀亲口所说之教言等，以多种功德之差别，对此圣者进行讲闻，即成为对一切般若波罗蜜多进行讲闻，因此以清净之心，依靠诸位圣者之口诀，讲述入此意旨之理，分为显说空性之理，以及隐说道之现观之理两种。首先，分为名称之义、翻译之礼、正文之义、结尾之义四部分。第一，印度语为“ཨཱརྻ་”（梵文天城体：आर्य，梵文罗马拟音：ārya，汉语字面意思：圣），藏语为“འཕགས་པ”（圣）。同样，“པྲཛྙཱ་”（梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧）是智慧，“པཱ་ར་མི་ཏ་”（梵文天城体：पारमिता，梵文罗马拟音：pāramitā，汉语字面意思：度）是到彼岸，“སཉྩ་ཡ་”（梵文天城体：सञ्चय，梵文罗马拟音：sañcaya，汉语字面意思：积聚）是积聚，“གཱ་ཐཱ་”（梵文天城体：गाथा，梵文罗马拟音：gāthā，汉语字面意思：偈）是偈颂，名称之词义广大，应从正文之顺带中了解。简而言之，因是超越世间之甚深法，故称“圣”。通达一切法之实相真如之智慧，是一切智慧之中最殊胜和卓越的，因此称之为“般若波罗蜜多”。
English
A Good Explanation That Introduces the Meaning of the Victorious One's Mother Without Reversal: Commentary on the Collection of Precious Qualities. A Good Explanation That Introduces the Meaning of the Victorious One's Mother Without Reversal: Commentary on the Collection of Precious Qualities. This is the treatise called "A Good Explanation That Introduces the Meaning of the Victorious One's Mother Without Reversal: Commentary on the Collection of Precious Qualities." Om Svasti! I respectfully prostrate to the assembly of spiritual friends who reveal the profound Middle Way, the lineage holders of the Victorious Ones, such as the Kinsman of the Victorious Sun and the Sons of the Victorious Ones, the Invincible Manjushri, and Nagarjuna. With respectful mind towards the supreme Mother, the source of the Victorious Ones equal to space, the Sons of the Victorious Ones, and the noble assembly of the three times, including disciples, I will speak well of entering into her way. Here, among all the inexhaustible treasure troves of the teachings of all the Victorious Ones of the three times, that which is like the heart essence and the ultimate is said to be the Noble Perfection of Wisdom. Among these, there are various categories such as the famous seventeen Mother and Sons. In this Collection of Precious Qualities, the meaning of all of these is completely gathered, the arrangement of verses is clear, and it is the command spoken from the mouth of the Buddha himself. Because of the many distinctions of qualities such as these, by teaching and listening to this Noble One, it becomes teaching and listening to all the Perfections of Wisdom. Therefore, with a pure mind, relying on the oral instructions of the holy ones, the way of entering into its meaning is explained in two ways: explicitly explaining the way of emptiness, and implicitly explaining the way of realization of the path. First, there are four parts: the meaning of the title, the homage of the translation, the meaning of the text, and the meaning of the conclusion. First, in the Indian language, "Arya" (Sanskrit Devanagari: आर्य, Sanskrit Romanization: ārya, literal Chinese meaning: Holy) means "Noble" in Tibetan. Similarly, "Prajna" (Sanskrit Devanagari: प्रज्ञा, Sanskrit Romanization: prajñā, literal Chinese meaning: Wisdom) is wisdom, "Paramita" (Sanskrit Devanagari: पारमिता, Sanskrit Romanization: pāramitā, literal Chinese meaning: Gone Beyond) is gone beyond, "Sanchaya" (Sanskrit Devanagari: सञ्चय, Sanskrit Romanization: sañcaya, literal Chinese meaning: Accumulation) is accumulation, and "Gatha" (Sanskrit Devanagari: गाथा, Sanskrit Romanization: gāthā, literal Chinese meaning: Verse) is verse. The extensive meaning of the words of the title should be understood from the context of the text. In short, because it is a profound Dharma that transcends the world, it is called "Noble." The wisdom that realizes the suchness of the nature of all phenomena is the most supreme and excellent among all wisdoms, therefore it is called "Perfection of Wisdom."
Chinese
就像那样的无分别智慧本身被作为所诠释的对象来宣讲，因此这部论典也获得了般若波罗蜜多的名称。任何依靠这部论典，世间和超世间的道与果的功德，就像珍宝一样全部收集和执持，因此称为《集》。第十一字，以权杖金刚组合，以圣妙音束缚的偈颂。第二，以前的大译师们，在将显示胜义谛的甚深佛法翻译成藏语之前，为了无有障碍和增上福德，而写下了礼敬至尊圣妙吉祥。第三，论典的内容分为：连接语的开场白偈颂和论典正文两部分。第一部分是处所圆满的鹫峰山，导师圆满的释迦王释迦狮子本身，眷属圆满的声闻和菩萨等眷属聚集的大众之中，时间圆满的胜母十万颂等讲完之后，紧接着又是导师世尊自己为了让比丘等四众弟子，以微小的努力就能轻易地证悟伟大的意义，并以大乘道和果的功德而真实地欢喜，所以又宣讲了法圆满的所诠释的甚深般若波罗蜜多，那时宣说了像这样的能诠释的偈颂。第二部分分为劝请听法、开示佛法自性、结尾三个部分。第一部分分为正文和顺便开示佛法是佛陀的事业两部分。第一部分，以喜悦和恭敬等一偈颂来开示，对于殊胜的佛法心生欢喜和显现渴望的喜悦，以及对说法者怀有敬意的恭敬，以及对听闻大乘的利益等深信不疑的胜妙信心，是近置的，清除了成为如理作意或受持佛法的障碍的贪欲等五盖，也就是所谓的烦恼，然后修持或实修佛法。
English
Just like that, the non-conceptual wisdom itself is taught by making it the object to be expressed, therefore this treatise also gets the name Prajñāpāramitā. Anyone who relies on this treatise collects and holds all the qualities of the path and fruit of the world and beyond, like a precious jewel, therefore it is called "Collection". The eleventh letter is a verse bound by the combination of the power vajra and the sacred melody. Secondly, before the great translators of the past translated this profound Dharma that reveals the ultimate truth into Tibetan, they wrote "Homage to the noble and venerable Mañjuśrī" in order to be free from obstacles and increase merit. Thirdly, the content of the treatise is divided into: the introductory verses that connect the context, and the actual content of the treatise. The first part is the perfectly endowed place, Vulture Peak Mountain; the perfectly endowed teacher, the Śākya King, Śākya Siṃha himself; the perfectly endowed retinue, in the midst of the great assembly of assembled retinues such as Śrāvakas and Bodhisattvas; the perfectly endowed time, after the Queen Mother Hundred Thousand Verses and others were finished speaking, immediately after that, the teacher, the Blessed One himself, in order to make the fourfold assembly of monks and others easily realize the great meaning with little effort, and to truly rejoice with the qualities of the Mahāyāna path and fruit, again taught the perfectly endowed Dharma, the profound Prajñāpāramitā to be expressed, and at that time he spoke such expressive verses. The second part is divided into three parts: encouraging listening to the Dharma, teaching the nature of the Dharma, and the conclusion. The first part is divided into two parts: the main text and incidentally teaching the Dharma as the activity of the Buddha. The first part is taught with one verse such as joy and respect, the joy of being delighted and manifesting desire for the supreme Dharma, and the respect with reverence for the speaker of the Dharma, and the supreme faith of believing in the benefits of hearing the Mahāyāna, etc., is placed near, clearing away the five obscurations such as desire, which become obstacles to properly attending to or holding the Dharma, which are called afflictions, and then practicing or actually practicing the Dharma.
Chinese
已经超越了成为障碍的六度之敌对面的吝啬等等的垢染，以大悲心显着地投入到成办众生暂时和究竟的利益之中的圣者，应当听闻的，是寂静或者寂灭的自性，即空性证悟和悲心的结合，相续已经寂静的伟大者们的道路，甚深的般若波罗蜜多，超越了声闻等等的行境，是勇士菩萨们在入定和出定时的行境，那就是应当听闻的。总的来说，声闻和独觉的果也是从证悟人无我等等的空性中产生的。在总体上讲述证悟空性的功德之大的时候，说它是产生四圣者的唯一之母。圆满通达一切法平等性的般若波罗蜜多是成佛的共同之因，因此，要知道通过这种方式最终成立一乘等等的许多要点。第二，譬喻、意义、理由各三个，每一颂都显示了。如前所说，如果所听闻的般若波罗蜜多是勇士菩萨们的不共行境，那么，长老须菩提等等如何能够宣说呢？譬如，在这个赡部洲，有多少恒河等等的河流在流淌，并且生长着具有花朵和果实的药物和森林，所有这些都是居住在玛那斯湖中的龙王或者自在者所产生的，没有沙砾的恐怖等等的龙王的主人，即伟大的依处，那是龙王的主人以前的愿力之威力所产生的。同样，诸佛的声闻须菩提等等，无论多少的佛法，简略地宣说，以及广说，并且，他们也以四种理性的方式来确定，并且宣说佛法，那佛法教导的究竟结果是殊胜的安乐。
English
Having transcended the defilements of stinginess and so forth, which are the adversaries of the six perfections that become obstacles, the holy being who, with great compassion, manifestly engages in accomplishing the temporary and ultimate benefit of beings, what should be listened to is the peaceful or tranquil nature, that is, the union of emptiness realization and the mind of compassion, the path of the great beings whose minds have become tranquil, the profound Prajñāpāramitā, which transcends the sphere of activity of the Śrāvakas and so forth, and which is the sphere of activity of the heroes, the Bodhisattvas, in meditation and post-meditation, that is what should be listened to. In general, the fruit of the Śrāvakas and Pratyekabuddhas also arises from the realization of emptiness, such as the realization of the selflessness of persons and so forth. When generally speaking of the greatness of the qualities of realizing emptiness, it is said to be the sole mother who gives birth to the four noble ones. The complete perfection of Prajñāpāramitā, which realizes the equality of all dharmas, is the uncommon cause of Buddhahood itself, therefore, it is necessary to know many key points, such as the ultimate establishment of the One Vehicle in this way. Secondly, there are three each of examples, meanings, and reasons, each verse shows this. As just explained, if the Prajñāpāramitā to be listened to is the uncommon sphere of activity of the hero Bodhisattvas, then how can the venerable Subhūti and others be able to explain it? For example, in this Jambudvīpa, how many rivers such as the Ganges flow, and all the medicines and forests that have flowers and fruits grow, all of that is produced by the lord of the Nāgas or the independent one who dwells in the great lake Anavatapta, the master of the Nāgas without the fear of gravel and so forth, that is, the great abode, that arises from the power and glory of the previous aspiration of that master of the Nāgas. Similarly, the Śrāvakas of the Victorious Ones, Subhūti and so forth, how much Dharma they teach in brief, and explain in detail, and they also ascertain it in four ways of reasoning, and proclaim the Dharma, the ultimate result of that Dharma teaching is the supreme bliss.
Chinese
并且获得安住的寂灭。此外，讲法的果报，暂时获得入流等四果，所有这些也都是如来大士的力量所致。那是因为，诸佛所宣说的无我之法，被成为佛陀弟子的声闻所显现地学习，显现地证悟，并且如自己所学一样地教导他人。所有这些都是佛陀的力量所为，而不是声闻自身力量所致。此外，由于佛陀的加持，甚至从无情的天空中也能发出深奥佛法的声音，从而使应化众生获得解脱等等，应当认识到佛陀的事业是不可思议的。第二，关于教法之法性，有待修之道和道之果二者。第一，宣说作为道之主要部分的般若波罗蜜多，以及宣说其他五助伴。第一，有略说之门、中说之门和广说之门三种。第一，广说所依、法和果，以及归纳这些内容两种。第一，所依之人，所修之法，以及宣说其果三种。第一，证悟之差别，善知识之差别，菩萨之词义三种。第一，基无所缘，道无所行，果不住二边的道理三种。第一，在教、说、摄三者中，第一。其中“于何般若”等一颂之义为：对于菩萨，如此宣说或应修习的殊胜般若波罗蜜多，无论是从何处而来，属于何人等等，如果区分和考察处所和时间，则不会发现其自性成立，而只是通过名言和施设而成立。同样，宣说之境或修习者菩萨，也只是五蕴的集合，其中丝毫也找不到成立为人和法的自性，不住于人和法，而是安住于名言幻相之中。并且，此人修习此道的自性，即胜义菩提心自性。