Chinese
功德宝集之略义无垢宝鬘。 功德宝集之略义无垢宝鬘。 功德宝集之略义无垢宝鬘之论著。顶礼上师与至尊妙音。 于此，三世诸佛之所有语教之无尽宝藏中，成为精华与究竟者，即所有圣妙智慧到彼岸之义圆满汇集，且以诸多功德之差别而超胜之圣功德宝集，于此宣说。分为显说空性之理，与隐说道之现观两种。初者分四：名称之义、译礼、正文之义、结尾之义。初者，印度语等。二者，圣妙吉祥等。三者正文之义分二：连接语开端之词，与正文之义。初者，其后世尊等。二者分三：劝请听法，所诠法之自性，彼之结尾。初者分二：正文，与顺带开示法为佛之事业。初者，欢喜与恭敬等，一颂。二者，譬喻、意义、理由各三，于此赡部洲等，以各颂开示。二者，所诠法之自性分二：所证之道，与道之果。初者分二：道之主要智慧到彼岸之开示，与开示其他五助伴。初者分三：略说之门，中说之门，广说之门。初者分二：广说所依、法、果，与彼等之义摄。初者分三：所依补特伽罗，所修持之法，彼之果之开示。初者分三：证悟之差别，善知识之差别，菩提心之语义。初者分三：基无所缘，道无所行，果不住二边之理。初者分三：开示、解释、摄义。初者，何者智慧等，一颂。二者分二：所知之境无所缘，与有境智慧无所缘。
English
The Condensed Meaning of the Collection of Precious Qualities: The Garland of Immaculate Jewels. The Condensed Meaning of the Collection of Precious Qualities: The Garland of Immaculate Jewels. The treatise called "The Condensed Meaning of the Collection of Precious Qualities: The Garland of Immaculate Jewels" is present. I prostrate to the Guru and the venerable Manjushri. Here, among all the inexhaustible treasuries of the teachings of all the Buddhas of the three times, that which becomes the essence and the ultimate is the Holy Perfection of Wisdom, which completely gathers the meaning of all perfections and excels with many distinctions of qualities, the Holy Collection of Precious Qualities, is explained here. There are two ways to explain it: explicitly explaining it according to the nature of emptiness, and implicitly explaining it according to the realization of the path. The first has four parts: the meaning of the title, the homage of the translation, the meaning of the text, and the meaning of the conclusion. First, the Indian language, etc. Second, the Holy Manjushri, etc. Third, the meaning of the text has two parts: the connecting words of the introduction, and the meaning of the text. First, then again, the Blessed One, etc. Second, there are three parts: encouraging listening to the Dharma, the nature of the Dharma being taught, and its conclusion. The first has two parts: the actual teaching, and the incidental teaching of the Dharma as the activity of the Buddha. First, joy and respect, etc., one verse. Second, each of the three examples, meanings, and reasons are shown by each verse, such as "In this Jambudvipa." Second, the nature of the Dharma being taught has two parts: the path to be attained, and the fruit of the path. The first has two parts: explaining the main Perfection of Wisdom of the path, and explaining the other five companions. The first has three parts: the door of condensed teaching, the door of intermediate teaching, and the door of extensive teaching. The first has two parts: extensively explaining the basis, Dharma, and fruit, and summarizing those topics. The first has three parts: the basis, the person; the Dharma to be practiced; and showing its fruit. The first has three parts: the distinction of realization, the distinction of the spiritual friend, and the meaning of the term Bodhicitta. The first has three parts: the basis without object, the path without action, and the way the fruit does not abide in the two extremes. The first has three parts: teaching, explaining, and summarizing. First, whoever has wisdom, etc., one verse. Second, there are two parts: the object of knowledge without object, and the subject, wisdom, without object.
Chinese
第一，分为意义和譬喻两种。第一，无色等一颂。第二，譬喻，如是一切行等一颂。第二，从成立方面显示、从破斥方面显示、以及归纳其意义，这三者与第三根本科判是否相同？需要考察。其中，第一，又此智慧等一颂。第二，如果不知等四句。第三，若有无色等四句。第二，无有道行：菩提心为何等二颂。第三，分为意义和譬喻两种。第一，凡所有者等四句。第二，于此处蕴等四句。第二，善知识的差别，分为成立和破斥两种。第一，善知识等二句。第二，若有等二句。第三，菩提萨埵的词义，分为菩提萨埵之词义，以及大心众之词义两种。第一，此为何等四句。第二，分为成为有情之殊胜，以及大盔甲两种。第一，此为何等四句。第二，分为本体和解说盔甲之理两种。第一，布施大等四句。第二，分为譬喻和意义两种。第一，譬如幻化等四句。第二，色与想等四句。第二，所应修持之法，分为略示大乘之体性，以及广说其自性两种。第一，从名言上以词义、体性、作用之门来解说，以及从胜义上显示彼等不可得两种。第一，此为何等四句。第二，若有乘等四句。第二，广说，分为显示补特伽罗和道无自性，以及归纳其意义两种。第一，分为显示道之修行者补特伽罗不可得，以及显示道之般若波罗蜜多不可得两种。第一，菩提萨埵等四句。第二，分为所入和所出两种。第一，菩提萨埵智者等四句。第二，若有有情之想等四句。第二，归纳意义：我如何
English
Firstly, there are two aspects: meaning and example. First, 'Formless' etc., one verse. Second, the example: 'How all things move' etc., one verse. Secondly, there are three aspects: showing from the perspective of establishment, showing from the perspective of refutation, and summarizing its meaning. Whether these three are the same as the third root division needs to be examined. Among them, first: 'Also this wisdom' etc., one verse. Second: 'If one does not know' etc., four lines. Third: 'Whoever is formless' etc., four lines. Second, without the practice of the path: 'What is the Bodhi mind' etc., two verses. Third, there are two aspects: meaning and example. First: 'Whatever exists' etc., four lines. Second: 'Here the aggregates' etc., four lines. Second, the distinction of spiritual friends, there are two aspects: establishment and refutation. First: 'Virtuous friend' etc., two lines. Second: 'Whoever' etc., two lines. Third, the meaning of the term Bodhisattva, there are two aspects: the meaning of the term Bodhisattva and the meaning of the term Great Being. First: 'Why is this' etc., four lines. Second, there are two aspects: becoming the best of sentient beings and having great armor. First: 'Why is this' etc., four lines. Second, there are two aspects: the actual and explaining the nature of armor. First: 'Great generosity' etc., four lines. Second, there are two aspects: example and meaning. First: 'Like an illusion' etc., four lines. Second: 'Form and perception' etc., four lines. Second, the Dharma to be practiced, there are two aspects: briefly showing the essence of the Great Vehicle and explaining its nature in detail. First, explaining in terms of conventional truth through the gates of meaning, essence, nature, and function, and showing that these are not found in ultimate truth. First: 'Why is this' etc., four lines. Second: 'Whoever rides' etc., four lines. Second, detailed explanation, there are two aspects: showing that the individual and the path are without inherent existence, and summarizing its meaning. First, there are two aspects: showing that the individual who practices the path is not found, and showing that the Prajnaparamita of the path is not found. First: 'Bodhisattva' etc., four lines. Second, there are two aspects: what to enter and what to turn away from. First: 'Bodhisattva, wise' etc., four lines. Second: 'If there is a sentient being's thought' etc., four lines. Second, summarizing the meaning: 'How am I'
Chinese
四句等四句。第三是果：在世间有法等四句。第二是总结：任何菩萨等四句。༈。第二，以中等方式分类的门：如何学习之处的指示；如是学习之境的般若波罗蜜多之自性进行认定；依此而积聚福德；以及于自相续中生起彼之自性的方式，共有四者。其中，第一者有不住之方式，以及宣说于彼学习之方式二者。第一者有宣说不住之住处，以及彼之利益二者。第一者有意义和譬喻二者。第一者有于差别基之色等不住，以及于差别法之无常等不住二者。第一者是：若于色不住等，四句。第二者是：常与无常等，四句。第二譬喻是：如引导者等，四句。第二利益是：任何如来等，四句。第二，于彼学习之方式有：应学习之处，学习者之人，如何学习之方式三者。第一者是：说法等，四句。第二者是：四种人等，四句。第三者有：于不学劣果之方式而学习，以及于不学一切法之方式而学习二者。第一者是：菩萨智者等，四句。第二者是：色增长完全等，四句。第二，如是学习之境的智慧波罗蜜多之自性进行认定，其中有显示远离一与异；显示为无边；显示为不可思议；显示为本初清净四者。第一者是：色即是智慧等，四句。第二者是：所缘之诸等，四句。第三者是：想蕴此岸等，四句。第四者有：以有情为代表的一切法本初清净之实事，以及如是证悟之利益二者。第一者是：若导师等，四句。第二者是：何时我等，四句。第三，依此而积聚福德，其中有自己受持等的利益，以及为他宣说等的利益二者。第一者有：不为损害所胜，以及积聚福德二者。第一者是：智慧波罗蜜多等，四句。第二者是供养之利益
English
Four lines, etc., four lines. The third is the result: In the world, there are Dharma, etc., four lines. The second is the summary: Any Bodhisattva, etc., four lines. ༈. Secondly, the door of dividing into medium: the instruction on how to learn; identifying the very nature of the Prajñāpāramitā, which is the object of such learning; manifestly accumulating merit based on it; and how to generate its nature in the mindstream, there are four. Among them, the first has the way of non-abiding, and the explanation of the way of learning it. The first has the explanation of the abode of non-abiding, and its benefits. The first has meaning and example. The first has two: not abiding in the base of distinction, form, etc., and not abiding in the characteristics of distinction, impermanence, etc. The first is: If one does not abide in form, etc., four lines. The second is: Permanent and impermanent, etc., four lines. The second example is: Like a guide, etc., four lines. The second benefit is: Any Tathagata, etc., four lines. Secondly, the way of learning it has three: the place to be learned, the person who learns, and how to learn. The first is: Explaining the Dharma, etc., four lines. The second is: The four people, etc., four lines. The third has two: learning in the way of not learning inferior results, and learning in the way of not learning all dharmas. The first is: Bodhisattva wise, etc., four lines. The second is: Form increases completely, etc., four lines. Secondly, identifying the very nature of the wisdom pāramitā, which is the object of such learning, there are four: showing separation from one and different; showing infinity; showing inconceivability; showing purity from the beginning. The first is: Form is wisdom, etc., four lines. The second is: Of all objects, etc., four lines. The third is: Consciousness, this shore, etc., four lines. The fourth has two: the reality of all dharmas, represented by sentient beings, being pure from the beginning, and the benefit of realizing it as such. The first is: If the teacher, etc., four lines. The second is: When I, etc., four lines. Thirdly, accumulating merit based on it, there are two: the benefits of holding it oneself, etc., and the benefits of explaining it to others, etc. The first has two: not being overcome by harm, and accumulating merit. The first is: Wisdom pāramitā, etc., four lines. The second is the benefit of offering.
Chinese
以及，学习的利益有两种。第一种是，有些人从“如来”等开始的三句偈颂。第二种有三种：学习般若母能生起轮涅一切安乐的方式，学习般若母能获得供养舍利等的方式，学习般若母能使其他善根转变为殊胜波罗蜜多的方式。第一种又分为显示意义和举例说明两种。第一种又分为生起寂静的安乐和生起轮涅二者的安乐两种。第一种又分为仅由寂静生起安乐的方式，以及生起大寂静的果位，三世诸佛生起的方式两种。第一， “胜者的智慧”等两句。第二，成为过去和现在诸佛之母的方式，以及成为未来佛之母的方式两种。第一是，“凡是过去”等两句。第二是，“凡是利益”等两句。第二是，“有为安乐”等两句。第二，以比喻来说明，以土地的比喻说明生起一切功德的方式，以转轮王的例子说明一切功德都跟随它的方式两种。第一是，“播下种子后”等四句。第二是，“转轮圣王”等四句。第二，学习般若母能获得供养舍利等的方式，分为必要性和说明其理由，以及用比喻说明两种。第一是，“胜者以百”等四句。第二是，“为何如此”等三句偈颂。第三，学习般若母能使其他善根转变为殊胜波罗蜜多的方式，分为将布施等作为一种方式，以及显示其比喻两种。第一是，“布施布施的”等四句。第二是，“例如赡部洲的”等八句。第二，为他人讲说等的利益，分为如何讲说的方式，以及如此讲说的利益两种。第一种分为应舍弃的以虚假的般若讲说的方式，以及应接受的以正确的般若讲说的方式两种。第一是，“菩萨如果”等四句。第二是，“对于何者非色”等四句。第二，正确讲说般若的利益，分为实际利益和其理由两种。第一是，“有些人恒河的”等四句。第二，分为实际理由和用比喻说明两种。第一是，“为何如此说”等四句。第二，以幼苗的