Chinese
莲花生大师所著《窍诀观修鬘论》之注释《珍宝库》。 蒋贡麦彭。 莲花生大师所著《窍诀观修鬘论》之注释《珍宝库》。 蒋贡麦彭。 莲花生大师所著《窍诀观修鬘论》之注释，名为《珍宝库》。 顶礼上师莲花生曼殊师利耶！ 具德佛陀莲花生，遍知智慧宝藏持， 示现各种乘法者，邬金三时知者护。 此处解释莲花生大师先前所赐的论典，即无诤论的《窍诀观修鬘论》，分三部分：开端之义、正文之义、结尾之义。 第一部分分二：标明题目和致敬。 第一部分是： 阐述一切法自始即是大圆满任运自成的道理，是所有续部和教言的总纲，出自《秘密藏续》： “未解与颠倒解， 片面解，真实未解， 调伏必要秘密与， 自性秘密之义等， 以文字声所诠眼， 依凭语句善表示， 内藏隐秘出其义， 导师安住金刚心。” 如是说，与众生的根器次第相应，未解是指世间凡夫和断见者二者，颠倒解是指外道常断见者和常见外道二者，片面解是指声闻和缘觉二者，真实未解是指安住于波罗蜜多乘之菩萨。 调伏是指事续，必要是指行续，秘密是指大瑜伽，即外密生圆二次第，自性秘密是指大圆满之理。 即世间出世间的见解，特别是声闻、缘觉、菩萨，即是相乘三者，以及事部、行部、瑜伽部，即是外密三者，生起次第、圆满次第、大圆满，即是内密三者，总共是解脱道。 统摄九乘次第等，也阐述了它们的果。 将所有不同的特点，都浓缩在这简短的论典中，为了往昔具缘的君臣二十五人等。
English
Commentary on the 'Garland of Views: Instructions' by the Great Teacher Padmasambhava, 'Treasury of Jewels'. Jamgön Mipham. Commentary on the 'Garland of Views: Instructions' by the Great Teacher Padmasambhava, 'Treasury of Jewels'. Jamgön Mipham. This is the commentary on the 'Garland of Views: Instructions' by the Great Teacher Padmasambhava, called 'Treasury of Jewels'. Namo Guru Padmasambhava Manjushriye! Glorious Buddha Padmasambhava, Holder of the treasury of omniscient wisdom, Revealer of various vehicles, Ugyen, protect us with your knowledge of the three times. Here, in explaining the treatise given earlier by the Great Teacher Padmasambhava, the undisputed 'Garland of Views: Instructions' itself, there are three parts: the meaning of the beginning, the meaning of the main text, and the meaning of the conclusion. The first part has two aspects: stating the title and paying homage. The first is: Explaining how all dharmas are spontaneously accomplished as the Great Perfection from the beginning, which is the general essence of all tantras and agamas, from the Secret Essence Tantra: "Not understanding and misunderstanding, Partially understanding, not understanding the true nature, The need for taming, secrets, And the meanings of the secret of self-nature, Are well represented by words based on letters and sounds, Revealing the meaning hidden within, The teacher abides in the vajra heart." As it is said, in accordance with the gradual intelligence of individuals, not understanding refers to ordinary worldly people and nihilists, misunderstanding refers to eternalists and materialists, partially understanding refers to Shravakas and Pratyekabuddhas, not understanding the true nature refers to Bodhisattvas abiding in the Paramita path. Taming refers to the Action Tantra, need refers to the Performance Tantra, secrets refer to Maha Yoga, i.e., the outer secret generation and completion stages, and the secret of self-nature refers to the Great Perfection. That is, the views of the mundane and supramundane, and especially Shravakas, Pratyekabuddhas, and Bodhisattvas, i.e., the three vehicles of characteristics, and the Action, Performance, and Yoga Tantras, i.e., the three outer tantras, and the generation stage, completion stage, and Great Perfection, i.e., the three inner tantras, altogether the path of liberation. Including the nine vehicles in order, and also showing their fruits. All the different characteristics are condensed into this short treatise for the twenty-five subjects, ministers, etc., who had karma from the past.
Chinese
为了消除对遗忘的恐惧，古汝亲自创作了这部作品，并根据其意义赋予了名称。第二，两种障碍及其习气被摧毁，具备了因果波罗蜜多的六种殊胜功德，超越了轮回和涅槃的两种边际，心性远离了戏论的痛苦，寂静且具备了二利的财富，是王子般的形象，与因明理性的乘相符的智慧之神。法性空性的金刚，任何戏论之相都无法分割，慈悲永不停止，或者显现为语法的自性，向秘密主敬礼，以与果金刚乘的方式相符的方式，对殊胜本尊进行礼敬。第二，分为观点的差别和行为的差别两种进行阐述。第一种又分为外道和本教徒的观点两种。第一种又分为陈述和解释两种。第一种是，在具有毁灭之法的世间界，或者外在器世界的范畴内，内在五蕴的相续，在心识尚未完全理解之前被假立为有情或补特伽罗，与无明相应，偏离了正确的意义，由于颠倒的智慧和意乐的差别，存在着无数的观点，因为邪分别念是无边无际的。然而，它们的要点归纳为四种类型，其中的“类型”一词指的是原因的差别，显现，数量和条件等，这里应理解为数量。也就是说，由于没有宗派和乘，或者对于意义没有确定的意愿，因此轻率从事，并且从思想和行为上不重视来世，像抛向远方一样，因此被称为“远投”，或者因为世间如何，仅仅追求今生的利益，远离了伟大的意义，因此被称为“远利”。此外，通往涅槃大海的道路的水流的边缘被视为阶梯和依靠，因此被称为“外道”。此外，“远利”一词在不区分的情况下，通常指非佛教徒的外道。如《涅槃经》中所说：“如世尊所见，或如世间远利者所见。”
English
To dispel the fear of forgetting, Guru himself composed this work and appropriately named it according to its meaning. Secondly, having destroyed the two obscurations along with their habitual tendencies, and possessing the six excellent qualities of the cause and effect perfections, transcending the two extremes of samsara and nirvana, the mind, being free from the pain of conceptual elaboration, is peaceful and endowed with the glory of the wealth of the two benefits, appearing as a youthful prince, the deity of wisdom in accordance with the vehicle of reasoning. The vajra of the nature of emptiness, indivisible by any signs of elaboration, and whose compassion is unceasing, or who manifests as the essence of speech, I prostrate to the Lord of Secrets, making offerings to the supreme deity in accordance with the way of the resultant secret mantra. Secondly, there are two parts: explaining the differences in view and the differences in conduct. The first part is further divided into the views of the outsiders and the views of those of this Dharma. The first of these is divided into statement and explanation. The first is: In the realm of the world, which possesses the nature of destruction, or in the category of the external vessel, sentient beings or individuals, who are labeled upon the continuum of the five internal aggregates before the mind has fully discerned them, are endowed with ignorance and, deviating from the true meaning, possess countless views due to the distinctions of inverted wisdom and inclinations, because wrong conceptions are endless. However, their essence is condensed into four types, where the term "type" refers to differences in cause, appearance, number, and conditions; here, it should be understood as number. That is, either because there is no tenet or vehicle, or because there is no definite intention for meaning, they act rashly and, from the perspective of thought and action, do not value the next world, acting as if throwing it far away, hence they are called "throwers afar," or because they only seek benefits in this life, regardless of how the world is, and are separated from great meaning, they are called "benefiters afar." Furthermore, the edge of the stream of water of the path flowing into the ocean of nirvana is regarded as a ladder and reliance, hence they are called "Tirthikas" (Mu-stegs-pa). Moreover, the term "benefiter afar" generally refers to non-Buddhist outsiders when not distinguishing. As it is said in the Nirvana Sutra: "As seen by the Blessed One, or as seen by the worldly benefiter afar."
Chinese
在此，在辨别四种见解的情况下，应将普遍的词语应用于个别情况，将如是所说的见解归纳为一类。此外，“断见”是指追随顺世外道，认为一切断灭的见解，这是一种邪见，不像顺世外道那样。这是一种不理解，虽然它和虚无主义在不分析因果事物方面相似，但这种见解对今生的意义有稍微清晰的理解。另一种是无意义的差别，后者大多是善趣。因此，必须根据语境来理解“利益今世”这个词，如果完全理解为顺世外道等，那就是不理解经文的意图。因此，就像桑达巴（San Da Pa）这个词一样，根据情况理解词语的含义，对于解释所有论典来说是必不可少的。同样，关于顺世外道，《光明守护经》中说：“光明守护，我的教法不能被九十六种顺世外道摧毁，而是会被像我一样的我的比丘摧毁。”这里说的是共同的外道。虽然“外道”一词也指称说常断见的普遍外道，但在这里，如果将这两个词分别应用于说断见和常见的普遍外道，那么词义就能很好地吻合，并且这才是经文的意图。此外，在道路的基础中，有一颗如意宝珠，有些人根本看不到，有些人看到的是桃核，有些人看到的是普通的宝珠，有些人则如实地看到。就像那些根本看不到的人，将所有看到的方式归为一种一样，断见和虚无主义因为没有理解究竟的实相而被归为一类。这些人就像愚蠢的牲畜一样，甚至不知道如何区分三恶道为主的众生的前后世。这是最低劣的见解，因为不可能有比这更低的了。如果认为因为他们没有进入道路，所以不能算作见解，那是因为与无明相应的心没有理解见解。因此，在确定见解的情况下，必须知道这是应该断除的。因此，大多数众生都执着于事物，安住于坏聚见，但他们的认知和知识
English
Here, in the context of distinguishing the four views, general terms should be applied to specific instances, and the views that are spoken of in this way should be grouped together. Furthermore, "annihilationism" refers to the views of those who follow the system of the Carvakas, who believe that everything is annihilated. This is a wrong view, and it is not like the Carvakas. This is a lack of understanding. Although it and nihilism are similar in that they do not analyze the objects of cause and effect, this view has a slightly clearer understanding of the meaning of this life. The other is a meaningless distinction, the latter being mostly the happy realms. Therefore, the term "benefit this world" must be understood according to the context. If it is taken to mean only the Carvakas, etc., then the intention of the scripture is not understood. Therefore, just as with the word Sāntipa, taking the meaning of words according to the situation is indispensable for explaining all treatises. Similarly, regarding the Carvakas, in the Sutra Requested by Kashyapa, it says, "Kashyapa, my teaching cannot be destroyed by the ninety-six Carvakas, but it will be destroyed by my monks who are like me." This speaks of the common outsiders. Although the term "tirthika" also refers to the general outsiders who speak of permanence and annihilation, here, if these two terms are applied respectively to the general outsiders who speak of annihilation and permanence, then the meaning of the words will fit well, and this is the intention of the scripture. Furthermore, in the basis of the path, there is a wish-fulfilling jewel. Some people do not see it at all, some see it as a peach pit, some see it as an ordinary jewel, and some see it as it is. Just as those who do not see it at all make all ways of seeing into one, so too, annihilationism and nihilism are placed together because they do not understand the ultimate reality. These people are like stupid animals, not even knowing how to distinguish between the past and future lives of beings who are mainly in the three lower realms. This is the lowest view, because it is impossible to have a lower one. If it is thought that because they have not entered the path, it cannot be considered a view, it is because the mind associated with ignorance has not understood the view. Therefore, in the context of establishing the view, it must be known that this is what should be abandoned. Therefore, most sentient beings are attached to things and abide in the view of the aggregates, but their perception and knowledge
Chinese
因为愚昧的缘故，对于因果的事物执着于相，被不能分别的昏暗所覆盖，所以才这样说。第二部分分为两点。第一点是解释邪见和断见。其中，什么是邪见呢？就像这样，对于所有内外之法，无论产生的原因和产生的结果是存在还是不存在，都不能如实了知，而是任其自然存在，这些都与对因果完全无知的无明相应。断见或断灭见是：不能了知前后世是否存在，而是在一生中努力寻求权力、财富、力量等各种方法。这也不是通往解脱之门，而是世俗之人所说的。从事世俗之事，如生计、治理政事等，以及进行恶咒、占卜、驱鬼、祭祀、祈福等，自己或让他人为之，都是依赖世俗的秘密语言。第二点是解释顺世外道和外道的宗义。顺世外道是：对于所观察的、所知的万法，认为没有因和果。也就是说，一生中所产生的一切法，并非由前世的业所牵引，而是像草地上的蘑菇和水中的气泡一样突然产生，最终像火熄灭一样断灭。外道是：对于因果的事物之法，明明没有却普遍执着，认为有一个常恒不变的“我”。其中，观察自性因时，认为自性没有因缘，一切法都转变成它的体性，因此自性与现象没有差别，执着于唯一的整体之“我”。认为显现的事物本来就存在，没有其他产生它的原因，因此认为无因而有果。如果不是依靠因，又如何安立果呢？存在本身就是果或成就，就像说虚空本来就存在一样。这是一种唯一的执着。邪见因果，是指自在天，意思是说，自在天这个人本来就存在，是常恒的。他能主宰一切动与不动的事物，并且变化万千。为了让自在天高兴