Chinese
功德宝藏论释 真假显明月灯。 堪布 根敦嘉措。 功德宝藏论释 真假显明月灯。 堪布 根敦嘉措。 上册。 旃扎 帕ra 德ི་ 帕 纳 玛 咕 纳 ra 德纳 阔 萨 斯亚 布日 德地 德维 萨 提扬 巴斯嘎 ra 维 哈 ra 提 斯玛。 功德宝藏论释 真假显明月灯 之名安住。 那摩 嘉纳 萨特瓦耶。 意义殊胜极清净，三界之中具善缘，祈愿智慧如海深，敬礼文殊智慧尊。 圣者智悲之游舞，化为所化众生福，前译教法之明灯，由持明 吉美林巴 护。 彼之意藏所生起，摄集九乘精华义，为利劣慧诸有情，尽己所能于此显。 于此，诸佛善巧方便且具大悲，为调伏所化众生之根器意乐，宣说了无量无边的法门，若将所有法门归纳，则可归于显宗、密宗二者，或可归于三士道的次第。 如此，为了讲说将一切法理融会贯通为一的论典《功德宝藏》，分为二： 讲解论典的支分和讲解论典的正文。 首先，讲解论典的支分分为三： 导师如何讲法，弟子如何听法，以及师徒二人如何进行讲闻。 首先，导师如何讲法分为三： 导师佛陀如何讲法，导师阿罗汉如何讲法，导师智者班智达如何讲法。 首先，导师佛陀依靠三种神变来宣讲佛法。 也就是，以身神变之神变，从眉间毫毛放光等，聚集尚未集聚的所化眷属；以舌根之神力，以舌头覆盖三千大千世界等，使已集聚的所化眷属生起信心；以意之普照神变，聚集所化眷属。
English
Commentary on the Treasury of Precious Qualities: The Lamp of the Moon Illuminating the Two Truths. Khenchen Yonten Gyatso. Commentary on the Treasury of Precious Qualities: The Lamp of the Moon Illuminating the Two Truths. Khenchen Yonten Gyatso. Volume One. Candra Pra Dī Pa Nā Ma Gu ṇa Ratna Ko ṣa Sya Bṛ tti Dvi Satyaṃ Bhā Skā Ra Vi Ha Ra Ti Sma. The commentary on the Treasury of Precious Qualities, called "The Lamp of the Moon Illuminating the Two Truths," is present. Namaḥ Jñānasattvaye. Supreme meaning, perfectly pure glory, In the three realms, great fortune, Aspiration, wisdom, ocean, Homage to Manjushri, the wisdom being. Whose knowledge and compassion are manifested As the glory of those to be tamed, The supreme lamp of the early translation teachings, Is protected by Rigdzin Jigme Lingpa. From his heart treasury arises A text that gathers the essential meaning of the nine vehicles. With the intention of benefiting those of lesser intelligence, I will clarify it here to the best of my ability. Here, the Victorious Ones, skilled in means and endowed with great compassion, have taught inconceivable varieties of Dharma that accord with the dispositions, faculties, and inclinations of those to be trained. If we gather the meaning of all of these, they are included within the two, Sutra and Tantra, or within the stages of the path of the three types of individuals. Thus, in order to explain this treatise, the Treasury of Precious Qualities, which shows all such Dharma as a single path, there are two parts: explaining the branches of what is to be explained, and explaining the actual subject matter. First, explaining the branches of what is to be explained has three parts: how the teacher teaches the Dharma, how the student listens, and how the two of them engage in teaching and listening. First, how the teacher teaches the Dharma has three parts: how the teacher, the Buddha, teaches the Dharma, how the teacher, the Arhat, teaches the Dharma, and how the teacher, the wise Pandit, teaches the Dharma. First, the teacher, the Buddha, teaches relying on the three miracles. That is, with the miracle of the body's miraculous power, gathering those trainees who have not yet gathered by emanating rays of light from the tuft of hair between the eyebrows, etc.; with the power of the tongue, making those trainees who have gathered have faith by covering the three thousand worlds with the tongue, etc.; with the miracle of the mind's all-illuminating power, gathering the trainees.
Chinese
通晓那些人的所有潜在的智慧和能力之后，通过教诲的奇迹，以与众生各自的语言相符的六十支梵音，宣讲适合他们的法。第二，阿罗汉论师依靠三种清净来宣讲：听者的器清净，以他心通的证悟来观察所化众生的根器，如果根器堪能，则宣讲佛法。讲者的语清净，从贪等烦恼的障碍中解脱出来的无垢语，以清晰、悦耳的声音宣讲。经论的所诠清净，如自己的依止圆满正等觉等所说，以不忘失的陀罗尼持之，在词句上没有增减，在意义上没有错误地宣讲。那么，声闻阿罗汉们为什么不依靠三种奇迹来宣讲佛法呢？因为他们有四种不知晓的原因，所以不能依靠三种奇迹来宣讲。如圣者大目犍连不知晓自己的母亲出生在佛的净土光耀世界；如舍利弗尊者不知晓居士具财的相续中有解脱的种子；不知晓无始之因的无始之果。如是说：即使孔雀羽毛的一个光彩，也有多种原因的差别。知晓此者乃是全知，非全知智慧则不能知晓。不知晓佛陀的众多佛法，没有四无畏和不共法等。第三，论师智者班智达如何讲法有两种方式。在佛法之源印度圣地，有两座大寺庙，即那烂陀寺的班智达们，以五种圆满的方式讲解所有的佛语，以五种算术的方式讲解所有的论典。在超戒寺的班智达们，以使听者堪能和确定教义的两种方式来讲解。这两者中，这里遵循前者来讲解，此时
English
Having known all the latent wisdom and faculties of those beings, through the miracle of teaching, they preach the Dharma that tames each being in accordance with their own language, with the sixty branches of Brahma's voice. Secondly, the Arhat teachers teach based on three purities: the vessel of the listener is pure, examining the disposition of the being to be tamed with the clairvoyance of knowing others' minds, and if the disposition is suitable, they teach the Dharma. The speaker's speech is pure, the speech is free from the defilements of afflictions such as attachment, and they teach with clear and pleasant sounds. The subject matter of the scriptures is pure, holding onto the words as spoken by one's own perfect and complete Buddha and others, without forgetting, and teaching without adding or subtracting words and without errors in meaning. Why, then, do the Shravaka Arhats not teach the Dharma based on three kinds of miracles? Because they have four reasons for not knowing, they cannot teach based on three miracles. For example, the great Maudgalyayana did not know that his own mother was born in the Buddha's pure land of Radiant Light; Shariputra did not know that the householder Shri Gupta had the seed of liberation in his continuum; not knowing the endless result of the beginningless cause. As it is said: Even in a single iridescent peacock feather, there are different kinds of causes. Knowing that is omniscient, and it is not possible without omniscient wisdom. They do not know the many teachings of the Buddha, lacking the four fearlessnesses and the unshared qualities, and so on. Thirdly, there are two ways in which the learned Pandit teachers teach the Dharma. In the holy land of India, the source of the Dharma, there are two great monasteries. The Pandits residing in the glorious Nalanda Monastery explain all the Buddha's words with five perfections and all the treatises with five branches of calculation. The Pandits residing in the Vikramashila Monastery explain with two ways: making the listener suitable and ascertaining the tenets. Of these two, here we follow the former to explain, at this time
Chinese
现在，以五个部分来解释这部《功德宝藏论》。作者是谁？从何处收集？属于哪个方面？从头到尾总结的意义是什么？为了谁的利益而作？首先，作者是：在自性圆满大圆满的无勤作的虚空中，亲眼见到法性的真谛，安住于与坛城海的主宰金刚持无二无别之中；以观照各种学问的智慧之火，不经学习便通晓五大明处等一切所知之法，智慧自然涌现，圆满具备了著作论典的三种因素。特别是，在清普森林的尸陀林中，专注于三年精要修持之时，全知法王无垢光尊者以智慧身摄受，以身语意的加持使其意融为一体，成为教法的伟大主宰者，即持明吉美林巴或莲花自在智慧嬉戏金刚所著。从何处收集呢？从佛陀的教法，三藏经典，四续部及其注释中收集。属于哪个方面呢？总的来说，在大小乘二者中，属于大乘方面。在大乘显密二者中，属于密宗方面。在密宗外内二者中，主要属于内续无上瑜伽部。从头到尾总结的意义是什么呢？将三士道的次第全部转化为自性圆满大圆满的道用，使上中下三种根器都能契合地进入究竟之道。为了谁的利益而作呢？如前所述，在拜见全知法王之时，他递给我一卷书，说：‘这里面包含了大车乘中隐藏的所有内容，都清晰地显现出来了。’就像这样，赐予了著作论典的许可。因此，阐述了未在大车乘中详细解释的别解脱戒和共同密咒的内容，使得后世的追随者们能够毫无矛盾地理解一切教法，并且能够完整无误地进入佛陀的道路。
English
Now, this treatise, the "Treasury of Precious Qualities," will be explained through five aspects. Who is the author? From where was it collected? To which category does it belong? What is the meaning of summarizing from beginning to end? And for whose benefit was it composed? First, the author is: One who directly sees the truth of the Dharma in the space of effortless spontaneity of the Great Perfection of Naturalness, abiding inseparably from Vajradhara, the lord of the mandala ocean; blazing with the wisdom that discerns various arts and sciences, spontaneously knowing all knowable things such as the five great sciences without having to learn them, thus perfectly possessing the three causes for composing treatises. In particular, while engaging in the essential practice for three years in the charnel ground of Chimphu Forest, he was embraced by the wisdom body of the omniscient Dharma King Longchen Rabjam, who blessed him with body, speech, and mind, merging his mind into oneness, and thus became the great master of the teachings, the Vidyadhara Jigme Lingpa, or Padma Wangchen Yeshe Rolpai Dorje. From where was it collected? It was collected from the Buddha's teachings, the three pitakas of the scriptures, the four tantras, and their commentaries. To which category does it belong? Generally, among the two vehicles of the Lesser and Greater, it belongs to the Greater Vehicle. Among the two aspects of the Greater Vehicle, Sutra and Tantra, it belongs to the Tantra aspect. Among the two aspects of Secret Mantra, Outer and Inner, it mainly belongs to the Inner Tantra, the Unsurpassed Yoga Tantra. What is the meaning of summarizing from beginning to end? It is to transform all the stages of the path of the three types of individuals into the path of the Great Perfection of Naturalness, so that all three types of intellect, superior, middling, and inferior, can harmoniously enter the ultimate path. For whose benefit was it composed? As mentioned earlier, when meeting the omniscient Dharma King, he handed me a volume of books, saying, 'Here, everything that is hidden in the Great Chariot is clearly revealed.' Thus, he granted permission to compose the treatise. Therefore, he explained and elaborated on the Pratimoksha vows and the common mantras that were not clearly explained in the Great Chariot, so that future followers can understand all the teachings without contradiction and can enter the complete and unerring path of the Buddhas.
Chinese
一个将成佛之道归纳起来并懂得修持的意义的章节。 像这样，通过五个部分来确定要点，使听者获得信任，成为适合佛法的容器，这是有必要的。 第二，弟子如何听闻，分为发心和行为两个方面。 首先，发心要以善良的发心菩提心来摄持。 就像这样，轮回中的一切众生，从无始以来没有做过父母的，在做父母的时候，像现在的父母一样，以大恩养育，给予食物的精华，用衣服的精致遮盖，以非常慈爱之心养育成长，完全是恩人。 所有这些恩人，想要安乐，却不善于行安乐之因的佛法善事，只是接受痛苦之因的非善事，导致愿望和行为颠倒，迷失方向。 就像盲人迷失在空旷的平原上一样，这些众生真是可怜。 我现在获得了暇满人身，遇到了具格的上师，能够修持正确的佛法，因为有这样的善缘，所以不要受懒惰和拖延的影响。 听闻并修持这样甚深的圣法，使老母有情一切众生，脱离六道各自的业力显现、痛苦和习气，获得圆满正等觉的果位，这样发心是非常重要的关键。 第二，行为方面，分为应断之行为和应取之行为两种。 首先，应断之行为包括容器的三种过失、六种垢染和五种不执持。 首先，容器的三种过失是：不倾听，如同倒扣的容器；不铭记于心，如同底部有洞的容器；与烦恼混合，如同有毒的容器。 六种垢染是：如《释量论》所说：傲慢和不信，不追求意义，外散内收，厌倦听闻是垢染。 就像认为自己比讲法上师更聪明的傲慢，对佛法和上师的过失进行分别的不信任，认为获得佛法也好不获得也好一样的没有追求，心向外散于六