Chinese
善说口诀教典深奥总集宝库。 善说口诀教典深奥总集宝库。 名为善说口诀教典深奥总集宝库之论著。印度语：Su-bha-shi-ta U-pa-de-sha Sha-stra Nim-na Sam-bha-ra Gho-sha Na-ma。藏语：名为善说口诀教典深奥总集宝库。向三宝顶礼！ 往昔串习二资粮之水藏中， 生出智慧慈悲增长之新月， 施予利乐普喜之殊胜甘露， 祈愿导师稳固之法轮护佑此众生。 解脱边见之殊胜无谬之道， 深广如意宝藏合一之精华， 从口诀善说琉璃之妙瓶中， 欣然享用白法甘露之盛宴。 何者引导众生之导师释迦王， 虽从本初未离法身之界， 然为度脱众生脱离有海故， 任运成就色身之坛城于十方显现。 彼亦随顺所化之意乐， 示现种种化身之事业， 然为于此浊世调伏难调之众生， 殊胜之化身示现寂灭之相。 后于王舍城中降生净饭王子， 十月圆满具足吉祥之征兆， 于蓝毗尼园中从母胎降生， 生主等三十位天母守护。 示现学习一切明处之仪轨， 精通射箭及技艺等一切学问， 以力量技艺战胜所有释迦族青年， 故号称释迦能仁。 与六万妃嫔共处王宫中， 以善巧方便治理国政至二十九岁， 毅然离家出家。 于尼连禅河畔苦行， 圆满一切禅定三摩地。 尔时，诸天神劝请之威力， 前往菩提树时，吉祥女， 以盛满乳粥之金钵供养， 以此威力身色转为金色， 且由不死自在天吉祥， 供养最胜孔雀颈般之妙管， 于金刚座上作为坐垫而安坐。
English
The Profound Collection Treasury of Well-Spoken Instructions. The Profound Collection Treasury of Well-Spoken Instructions. This is the treatise called "The Profound Collection Treasury of Well-Spoken Instructions." In Sanskrit: Su-bha-shi-ta U-pa-de-sha Sha-stra Nim-na Sam-bha-ra Gho-sha Na-ma. In Tibetan: Called "The Profound Collection Treasury of Well-Spoken Instructions." Homage to the Three Jewels! From the water treasury of past habitual accumulations of the two accumulations, Arose the waxing moon of expanding wisdom and compassion, Bestowing the supreme nectar of benefit, happiness, and universal joy, May the steadfast wheel of the guide protect these beings. The supreme, unerring path of liberating from extremes, The essence of profound and vast wish-fulfilling jewels combined into one, From the excellent vase of well-spoken instructions of lapis lazuli, Let us joyfully partake in the feast of white Dharma nectar. That Shakya King, the guide and teacher of beings, Although from the beginning he has not moved from the realm of the Dharmakaya, Yet, in order to liberate all beings from the ocean of existence, The spontaneously accomplished mandala of the Form Body appeared in the ten directions. Moreover, in accordance with the inclinations of those to be tamed, He displays various emanated activities and appearances, However, in order to tame the difficult-to-tame beings in this degenerate age, The supreme emanation manifested the manner of passing away. Later, in the city of Rajagriha, he entered as the son of King Suddhodana, After ten months were completed, with auspicious signs, He was born from his mother's womb in the Lumbini Grove, Protected by thirty mother goddesses, including the Lord of Beings. He demonstrated the manner of studying all fields of knowledge, Having mastered archery and arts, etc., He defeated all the Shakya youths with strength and skill, Therefore, he was known as Shakyamuni. Together with sixty thousand consorts in the palace, He ruled the kingdom skillfully until the age of twenty-nine, Resolutely leaving home and going forth into renunciation. He practiced austerities on the banks of the Nairanjana River, Perfecting all meditations and samadhis. At that time, through the power of the urging of the gods, When he went to the Bodhi tree, a fortunate woman, Offered a golden bowl filled with milk rice, Through its power, his body turned golden in color, And the auspicious, immortal Indra, Offered the supreme vein like the neck of a peacock, He sat upon it as a cushion on the Vajra Throne.
Chinese
那时，降伏了无数魔军，以金刚般的定力达到极致，在黎明时分圆满成佛，七个星期未转法轮而住。那时，梵天和帝释天以虔诚之心，祈请转法轮之时，从仙人住处和鹫峰山等，以及天龙人和人类的住所等，转了三次大法轮，使所化众生完全成熟，以大稀有的事业，在根本殊胜者前收摄色身的显现。如是，以大福德调伏众生，示现殊胜身之十二行，以殊胜语之法蕴调伏众生，示现无边乘之种种法理，以殊胜意之现观调伏众生，如实了知众生根器的差别，以功德事业调伏众生，示现种种神变，舒卷等，示现存在直至轮回未空。如是，以四种调伏，将一切众生从轮回苦海中救度出来，引导至利益安乐的珍宝洲，除了您慈悲的自在主之外，这个世间没有其他的怙主。而且，所说的一切乘的类别，都与众生的根器差别相符，所诠释的法理虽然种种无边，但归纳起来有四种，即有为法无常如水泡，有漏法是痛苦的轮回自性，一切法观察为空性无我，如实见到的寂灭涅槃。以这四者摄集三藏，是无上的教证法理，是八万四千法的精髓。因此，所诠释的教法有十二种，即经部和应颂部，授记部、讽诵部、自说部，本生部和譬喻部，如是发生部和生起部，广解部和希有部，论议部和十二部。这些在结集经藏时归纳为三藏。证悟的法有三种，即未入道者的相续善心，和有学道的安
English
At that time, he vanquished countless hosts of demons, perfected the vajra-like samadhi, and attained complete enlightenment at dawn. For seven weeks, he remained without teaching the Dharma. Then, Brahma and Indra, with minds full of faith, requested him to turn the wheel of Dharma. From the abodes of hermits and Vulture Peak Mountain, and from the abodes of gods, nagas, and humans, he turned the great wheel of Dharma three times, completely maturing the beings to be tamed. With great and wondrous deeds, he withdrew the manifestation of his form before the supreme root. Thus, through great merit, he tames beings by showing the twelve deeds of the supreme body. He tames beings with the supreme speech, the collection of Dharma, displaying the manifold principles of the boundless vehicles. He tames beings with the supreme mind of direct perception, knowing the distinctions of beings' faculties as they are. He tames beings with qualities and activities, displaying various miracles, expanding and contracting, and showing existence until samsara is empty. Thus, with four ways of taming, he liberates all beings from the ocean of suffering in the ocean of samsara, leading them to the precious island of benefit and happiness. Other than you, compassionate lord of freedom, there is no other protector in this world. Moreover, all the categories of vehicles that were taught are in accordance with the differences in beings' faculties. Although the Dharma principles to be expressed are various and endless, they can be summarized into four aspects: conditioned things are impermanent like bubbles; defiled things are the nature of suffering in samsara; all phenomena, when examined, are empty and without self; and nirvana, which is peace, is seeing things as they are. Because these four encompass the three pitakas, they are the unsurpassed Dharma principles of scripture and realization, the essence of the eighty-four thousand teachings. Therefore, the teachings to be explained are twelve: the sutra section and the section of verses, the section of prophecies, the section of inspired utterances, the section of self-utterances, the section of jatakas and the section of avadanas, the section of what occurred in that way and the section of birth stories, the section of extensive explanations and the section of wondrous events, the section of definitive statements and the twelve sections. These were compiled into three pitakas at the time of the councils. There are three aspects to the Dharma of realization: the virtuous mind of the continuum of those who have not entered the path, and the
Chinese
地的证悟，以及。无学道究竟的证悟。如是的教证法之所诠释，应决择者为二谛，即世俗谛和胜义谛。其中，世俗是虚妄的错乱心，六识显现的对境以及一切轮回的法，即使获得地，所有心和心所，无有阻碍的显现对境，不净的色等等，六识显现的一切都应断除。因为愚痴的自性是遮蔽，故为世俗。从意义上讲，远离戏论的边，远离主眷属心的杂染，超越言语圆满的分别念，深寂自性，极度清净的法界，是不可思议的自证智慧的行境。从分类上讲，对于世俗，通过再三颠倒，依赖于世间名言而安立。其中，如错乱心所显现的毛发乱影，无有而显现的颠倒世俗，以及根识无损，意识不迷乱，成为对境的一切器情世界，显现上是真实的，故为真实世俗。从对境上讲，以能起作用和不能起作用的差别来区分。对此，一些人认为世俗名言，以自性成立，但以破斥理证驳斥了这些观点，对于不迷乱的圣者智慧所显现的一切，本来不成立，自性虽空，但依赖于名言，所安立的种种，以幻化的八喻方式来确定。丝毫也不存在自性成立的法。因此，空性和缘起无有差别，仅仅是名言上显现无有阻碍，如果分析，则本来不成立，远离一切戏论。一切种类的殊胜具足，在空性法界中为一。因此，本体和反体，一和异，任何都不成立，空性缘起。如果见到远离二取和矛盾的结合，就能了悟方便和方便生的要点。有些人认为二谛存在于幻化的自性中，这也是不合理的，因为如幻化般生灭，胜义谛也同样会陷入生灭的过失，全知智慧也会变成有为法。因此，以衡量二谛的正量，依赖于世间的心识，在名言上，显现
English
And the realization of the ground. And the realization of the completion of the path of no more learning. Such scriptural and experiential objects of Dharma are: What is to be ascertained are the two truths, namely, the conventional truth and the ultimate truth. Among these, the conventional is a deceptive, artificial mind. All phenomena of samsara, together with the objects of appearance of the six aggregates, and all minds and mental events, even if one has attained a ground, unobstructed appearances, impure forms, etc., all that appears to the six aggregates should be abandoned. Because the nature of ignorance obscures, it is conventional. In essence, what is free from the extremes of elaboration is: The sphere of profound peace, naturally completely pure, free from the defilements of the main and surrounding minds, beyond the conceptual thoughts of complete words and sounds, is the object of experience of non-conceptual self-awareness wisdom. If divided, the conventional is repeatedly mistaken. It is established in dependence on the world of terms. Also, like the hair seen by a confused mind, the deceptive conventional is the clear appearance of what does not exist. And all the outer and inner worlds that have become objects of faultless senses and non-confused consciousness are true in appearance, so they are the correct conventional. If one looks at the object, it is distinguished by the difference between being able to perform a function and being the opposite of that. Some people here think that the conventional term is established by its own nature, but those are refuted by the logic of consequences. All that appears to the non-mistaken noble mind is originally unestablished, and although its nature is empty, all the various establishments that depend on terms are determined by the method of eight examples of illusion. There is not a particle of phenomena established by its own nature. Therefore, emptiness and dependent arising are inseparable. There is unobstructed appearance only in name, and if analyzed, it is originally unestablished and free from all elaboration. All kinds of supreme qualities are complete, and one in the realm of emptiness. Therefore, the essence and the opposite are one, and different are not established anywhere, emptiness and dependent arising. If one sees this union free from contradiction, one will realize the key point of the means and the result of the means. Some people think that the two truths exist in the nature of illusion, but that is not reasonable, because just as illusion arises and ceases, the ultimate truth will also fall into the fault of arising and ceasing, and the omniscient wisdom will become a conditioned phenomenon. Therefore, the valid measure of measuring the two truths depends on the minds of the world, and in terms of terms, appearance appears.
Chinese
衡量集合无碍。如果因的集合圆满，就会有产生果的作用，而且果也依赖于因。因此，通过这个量可以了解进入和返回。因此，有多少宗派的差别，以及世间和出世间的教导等，所有依赖于因果关系的事物，都能如实地辨别处与非处。事物的自性，以其自身的特征，衡量其所依据的基础，因此，坚硬和潮湿等各自的自性，具有无碍的独特作用。如此，通过衡量的量，现量和比量，在所衡量的法上建立三种方式，以因果、否定肯定、矛盾关联的理由，全面地考察，就能获得名言的量。以胜义谛进行考察的量，通过心意的作用，依赖于遮止显现的空性，最终证悟离戏的智慧。虽然自续派认为有二谛，但如果考察，显现被遮止的空性，仅仅是分别念的心的作用，因此，那是世俗谛，不是胜义谛。因此，仅仅以执着于无有的心，无法找到中观的究竟之处，然而，就像用手指指向月亮而看到它一样，依赖于名言之心的量，可以衡量胜义谛的真理。由于自相不是能接近衡量的智慧，因此，在等持无分别的自证智慧中，衡量远离边际、脱离戏论云雾的法界空性虚空。它的自性脱离了名称和词句，不被视为仅仅是分别念所见的法，因此，不是凡夫心的行境。如此，对于二谛的状况，如果不能如实地见到，就会被执着于形象的贪恋所迷惑，将名相显现的空性之法执着为实有，不觉悟的凡夫就会在轮回中流转。以如实辨别状况的智慧，诸法空性和缘起无二无别，不被执着边际的戏论所迷惑，证悟中观正道的就是圣者。即使随顺世间名言的法，也像是沉睡的人清楚地做梦，就像一个脱离睡眠的人，以神通在那个梦中为他讲法一样，自己