Chinese
正法宝藏大集成，觉性明灯。霍尔波·释迦多吉。
English
The Great Treasury of Dharma, the Lamp of All-Encompassing Awareness. Horpo Shakya Dorje.
Chinese
身语意圆满。 藏地佛法如旭日东升，所化众生得以成熟。 于化身译师遍照尊等。 于自性清净无别之境前敬礼。 掌握噶举派诀窍之宝藏， 具足灌顶与加持，体验与证悟。 以四河圆满之功德宝藏， 满足所化之期望，引导至解脱道。 于菩萨圣者，众生怙主善知识， 噶举派上师们敬礼。 三宝之主，法王以顶严。 拥有圣者之宝藏，瑜伽自在者。 以教言、理智、口诀、自明之灯， 遣除无明黑暗，引导至正确道路。 于上师，众生之怙主拉杰， 于无二自显之境前敬礼。 三世诸佛无余之意精华， 教法之精髓，无谬决定之义。 大乘之顶峰，近道安乐圆满， 无杂圆满，一切生起之珍宝藏。 密咒之精要，基道果之义， 歧途之特例，大乘之辨别。 意义之反复，撷取意之精华， 为自解脱显现，大义任运成就。 上师之语及教言、理智、口诀之， 意之精华汇集，善加分析意义归纳， 此或能利益某些具信者，生起菩提心， 以慈爱阐明劝请之义，书写成文字。 化身能王灯之教法中， 教法之根本三藏， 法界大乐，殊胜之密严刹土中， 显现诸佛四身之意。 教法之精髓，大乘密咒， 经五部而于赡部洲中央出现。 菩萨持明，菩提萨埵以， 显现其义，汇集深奥之精华， 阐释意之义，放射慈悲之光芒。 印度佛法之源，教法兴盛。 藏地遣除黑暗，译师化身以， 藏地佛法如旭日东升，转为白色。 次第相传，以至尊之恩德， 精要之光芒遣除我等心之黑暗， 以证悟之珍宝，智慧之灯， 汇集一切佛法之精华，此诀窍宝藏， 清晰阐释诸教言，教法之总释， 辨别反复大乘之
English
Perfected in body, speech, and mind. The Dharma sun rises in Tibet, maturing beings to be trained. To the incarnate translators such as Vairochana, I prostrate to the state of inseparable pure essence. Possessing the treasury of the Kagyu instructions, Endowed with empowerment and blessings, experience and realization. With the treasure trove of qualities complete with the four rivers, Fulfilling the hopes of those to be trained, leading them to the path of liberation. To the noble royal sons, protectors of beings, virtuous friends, I prostrate to all the Kagyu lamas. The lord of the three jewels, the Dharma king adorned as the crown jewel, Possessing the treasury of the holy ones, the great lord of yoga. With the lamp of scripture, reason, pith instructions, and self-awareness, Dispelling the darkness of ignorance, guiding to the correct path. To the lama, the protector of beings, Lhaje, I prostrate to the state of non-dual self-appearance. The essence of the minds of all the Buddhas of the three times, The heart of the teachings, the unmistaken definitive meaning. The pinnacle of the vehicle, the swift path of bliss and completion, The unmixed, complete, all-arising precious treasury. The essence of secret mantra, the meaning of ground, path, and fruition, The special cases of straying, the distinction of the vehicles. Taking the essence of meaning from the repetition of meaning, For the sake of self-liberation manifesting, great meaning spontaneously accomplished. Gathering the essence of the lama's words and the meaning of scripture, reason, and pith instructions, Analyzing well and condensing the meaning, This may benefit some with faith, generate bodhicitta, And with love, clarifying the meaning of encouragement, it is written in letters. Within the teachings of the incarnate Thubwang Dronma, The foundation of the teachings, the three baskets of scripture, In the supreme realm of Dharmadhatu, Great Bliss, Akanishta, Manifesting the intention of the four kayas of the Buddhas. The heart of the teachings, the supreme vehicle of secret mantra, Appeared in the center of Jambudvipa through the five lineages. The royal sons, vidyadharas, bodhisattvas, Manifested its meaning, gathering the essence of the profound, Unveiling the meaning of intention, radiating the rays of compassion. The source of Dharma in India, the teachings flourished. The incarnate translators dispelled the darkness of Tibet, Turning the Dharma sun of Tibet white. Passed down in succession, through the kindness of the lord, The light of the essence dispelled the darkness of my mind, With the precious jewel of realization, the lamp of wisdom, Gathering the essence of all the teachings, this treasury of pith instructions, Clearly explaining all the precepts, the general commentary of the teachings, Distinguishing and repeating the
Chinese
总纲是，尽显见地精髓之意藏。 因果俱明，乃是正法之明镜。 于现量直指、体验诀窍中，如实照见地道证悟之明灯。 拔济轮回之痼疾，无垢甘露之殊胜。 法界宝藏开显精要，是汇集一切正法之智慧明灯。 愿以百万阳光极度照亮，遣除黑暗之智慧日轮长存！ 无上妙药尚且不能成办，愿此止息烦恼之妙药长存！ 无与伦比，胜过如意宝，愿此不造作之法界大宝藏长存！ 胜过百味饮食之精华，愿此无漏甘露之殊胜饮食长存！ 胜过坚不可摧之金刚堡垒，愿此无生金刚之大城堡长存！ 离边实相胜者之意趣，乃是无与伦比极难测度。 仅仅依凭信心随行之人，愿能遣除自心偏执之垢染， 如烧、割、磨，定能识得真金般，以正法随行三种量， 以善妙观察之智慧眼，通达此义，享用胜义之精髓！ 复次，一切佛之意趣，一切教法之精髓，一切乘之顶峰，比秘密更秘密，甚深稀有者，为令果金刚密乘之义理奠定基础，确立根本，修持道，现前果，破除歧途与障蔽，抉择乘之差别，不谬乱其义而修习，故当于此精勤，撷取意之精髓。如是阐释与立定，总共有二要点：开显之空性，以及四相之义，或归摄为基、道、果三者而宣说。初者有二：总的教法之纲要，及其关联，以及别说于续部或窍诀中开显。初者有六：基，所知，自性之实相为何，以及不证悟此，而流转之方式，以及因流转而不安乐，痛苦且可怜，以及于此一切
English
The general instruction is the treasury of intention that shows all the profound views. It is the mirror of Dharma that clearly reveals all causes and effects. In the direct introduction and experiential instructions, it is the lamp that clearly illuminates all levels of realization on the paths and bhumis. It is the supreme, immaculate nectar that extracts the suffering of samsara. It clarifies the essence gathered from the treasury of the Dharmadhatu, It is the lamp of awareness that gathers all the treasures of Dharma. May this sun of awareness, which dispels darkness and is extremely clear with a million rays of sunlight, live long! May this supreme medicine, which even the best medicine cannot create and which destroys the disease of afflictions, live long! May this great treasure of the Dharmadhatu, which is incomparable to the wish-fulfilling jewel that produces desires, live long! May this supreme food of immaculate nectar, which has more essence than food with a hundred flavors, live long! May this great fortress of unborn Vajra, which is stronger than an impregnable Vajra fortress, live long! The intention of the Victorious Ones, the reality free from bias, is unique and extremely difficult to fathom. For those who follow based solely on faith, May all the stains of self-clinging and bias be cleansed, Just as one can surely recognize gold by burning, cutting, and polishing it, With the three valid cognitions that follow the Dharma, With the eye of wisdom that thoroughly examines and investigates, Penetrate the meaning of this and enjoy the essence of the intention! Furthermore, the intention of all Buddhas, the essence of all teachings, the pinnacle of all vehicles, more secret than secrets, the exceedingly secret and wonderful, in order to lay the foundation for the meaning of the fruition of Secret Mantra Vajrayana, to establish the basis, to practice the path, to manifest the fruit, to eliminate deviations and obscurations, to distinguish the vehicles, and to repeat without mistaking the meaning, therefore, diligently take to this and extract the essence of the intention. Thus, in demonstrating and establishing it, there are two general points: the emptiness that opens the core, and the meaning of the four appearances, or it is taught condensed into the three: basis, path, and fruit. The first has two: the general outline of the Dharma with its connections, and the specific opening of the core in the tantras or instructions. The first has six: the basis, the knowable, what the reality of the nature of existence is like, and not realizing it, how one wanders, and being unhappy due to wandering, suffering and being miserable, and in all this
Chinese
以智慧之眼观看的方式，观看后生起慈悲的方式，生起慈悲后利益众生的方式。第一，一般来说，每个乘都有各自的观点，但密宗的观点是，所知的事物实相，或者说心之自性，本来就是佛。这有三个方面：成佛的理解，成佛的方式，以及认识它并消除疑惑的障碍。第一，一切法皆是自生智慧，它不落于任何边，故为“སངས”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：清净，śuddha，shuddha，清净）。它不滞留在任何边，而是自显现，故称为“རྒྱས”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：广大，vikasita，vikasita，广大）。应当理解其含义。龙钦饶绛巴说：“烦恼五毒和三毒，也显现自生智慧。显现了能所、轮回涅槃、因果法，显现了觉性，因此。”又说：“不住于任何处，如同虚空，于显现中本来成佛。”又说：“从智慧深处圆满的续部中，轮回涅槃安住之本来的任运成就，自心精髓菩提法身，因为一切都具有自性，故本来成佛，无有证悟与未证悟，乃一切之基础。”又说：“于决定意义的集经中，五大和欲妙五毒，一切皆显现为智慧法身。”又说：“于经中，无事物清净，一切遍布广大，知晓此即证得真如。”又说：“于意护中，自生法身离戏论故清净，离戏论之证悟成为把握故广大。”又说：“于《普贤根本续》中，佛佛之定义是，法性菩提心之自性中，离戏论之形状和根识之对境清净，如虚空般遍布一切故广大，我未曾安立佛之名。”如是说。成佛的方式是，玛哈瑜伽以三种真谛成佛为三身，阿努瑜伽以父续母续于法界智慧二者无别之子大乐，以及经意总集自身之三坛城成佛为三身，阿底以无为之智慧本来成长的五大成佛。第一，是三种真谛的理解，以及它如何成佛为三身。前者是一切法离戏论，无生，并且不离自证智慧。
English
The way of seeing with the eye of wisdom, the way of generating compassion after seeing, and the way of benefiting beings after generating compassion. Firstly, although each vehicle generally has its own view, according to the Mantrayana, the reality of knowable things, or the nature of the mind, is originally Buddha. This has three aspects: the understanding of becoming Buddha, the way of becoming Buddha, and recognizing it and eliminating the obstacles of doubt. Firstly, all dharmas are self-arisen wisdom, and because it does not fall into any extreme, it is called 'Sang' (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning: pure, śuddha, shuddha, pure). Because it does not remain in any extreme, but is self-manifesting, it is called 'Gyas' (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning: vast, vikasita, vikasita, vast). Its meaning should be understood. Longchen Rabjam said, "Even the five poisons of affliction and the three poisons, also manifest self-arisen wisdom. Manifesting the subject and object, samsara and nirvana, cause and effect, dharmas, manifesting awareness, therefore." And, "Not abiding anywhere, like the sky, originally enlightened in manifestation." And, "From the tantra of complete depth of wisdom, the spontaneously accomplished that abides in the basis of samsara and nirvana, the essence of one's own mind, bodhi dharmakaya, because everything has its own nature, therefore originally enlightened, without realization or non-realization, is the basis of everything." And, "In the definitive meaning of the Compendium, the five elements, desirable qualities, and five poisons, all appear as wisdom dharmakaya." And, "In the sutra, no thing is pure, all-pervading and vast, knowing this is realizing Suchness." And, "In the Mind Protector, the self-arisen dharmakaya is pure because it is free from elaboration, and the realization free from elaboration becomes confidence, therefore vast." And, "In the Kunjed Gyalpo Tantra, the definition of Buddha Buddha is, from the nature of dharmata bodhicitta, the object of the senses and root consciousness free from elaboration is pure, like the sky pervading everything, therefore vast, I have not established the name of Buddha." Thus it is said. The way of becoming Buddha is, Mahayoga becomes Buddha as the three kayas with the three truths, Anuyoga becomes the great bliss of the son inseparable from the father and mother, the two wisdoms of space, and the three mandalas of the Sutra Intent Compendium itself become the three kayas, and Atiyoga becomes Buddha as the five great ones of uncreated wisdom that has grown from the beginning. Firstly, it is the understanding of the three truths, and how it becomes Buddha as the three kayas. The former is that all dharmas are free from elaboration, unborn, and do not move from self-awareness wisdom.