Chinese
由至尊善逝所著的九乘总纲之根本，名为《圣教宝藏》。 由至尊善逝所著的九乘总纲之根本，名为《圣教宝藏》。 由至尊善逝所著的九乘总纲之根本，名为《圣教宝藏》之论著。顶礼文殊童子！法性法身秘密身，圆满报身化现身，五身自性薄伽梵，吉祥普贤我顶礼。顶礼一切圣众后，为利一切具慧者，不违三量之正理，宣说一切乘之总纲。一切法之实况是，转为五种反体相。以大悲垂视实况之迷乱，生起大悲后行利生之事，虽次第宣说表示之方式，然以大自在之理，因无杂而完全圆满故，无有先后而平等圆满。最初所显示之义是，三坛城无有分别，且安住为一切所知之基础，故一切本体平等。俱生与近取，以二种无明之力，不证悟与颠倒证悟，如国王之子流浪。以三二四之因缘，生起与利益及力量增长。六道迷乱之显现诸相，如以执著力使梦增长。本来从善逝藏性中，由自之分别念业力所化现，苦乐处时身等，执著为我与我所而各自分别。又，有为名言颠倒之力，因此三摩地与平等分离。于彼此外词有外与内，自性蕴界般存在。生老病死与，坏灭生住空四者，于十二缘起之方式中，内外二者皆是轮回。以一切智智，垂视所化众生，亦因无杂而完全圆满故，无有分别念而如实现见。颠倒分别清净且，因与如是性无有他异，以大悲相连故，六道时处无余显现。未从如是性动摇，于法界中无
English
The root of the Nine Vehicles' General Principles, composed by the Supreme Sugata, is called "The Treasury of Precious Teachings." The root of the Nine Vehicles' General Principles, composed by the Supreme Sugata, is called "The Treasury of Precious Teachings." The treatise composed by the Supreme Sugata, called "The Treasury of Precious Teachings," which is the root of the Nine Vehicles' General Principles, is present. Homage to youthful Manjushri! Equality Dharmakaya, secret body; Enjoyment Sambhogakaya, Emanation Nirmanakaya; Possessor of the five bodies, Bhagavan; Glorious Samantabhadra, I pay homage! Having paid homage to all the noble assemblies, In order to benefit all knowledgeable ones, Without contradicting the three valid cognitions, I will speak of the general principles of all vehicles. The reality of all phenomena is, transformed into five kinds of opposite aspects. With compassion, he sees the delusion of reality; Having generated compassion, the way of accomplishing the purpose; Although the way of expressing the representation is shown in sequence, Because it is completely perfect without mixture by the great self's reason, It is equally perfect without before or after. The meaning that is shown at the beginning is, the three mandalas are without separation, And because it abides as the basis of all knowable things, All are equal in essence. Simultaneously acting and closely taking, By the power of the two kinds of ignorance, Non-realization and mistaken realization, Like a wandering prince. By the causes of three, two, and four, Generating, benefiting, and increasing power. All the appearances of the six realms' delusion, Like a dream growing through the power of attachment. Originally, from the Sugata-garbha, Transformed by one's own conceptual karma. Happiness, suffering, place, time, body, and so on, Grasping separately as self and belonging to self. Also, the power of the mere name of existence being reversed, Therefore, samadhi is separated from equality. In that, the outer and inner words, abide as nature, aggregates, and elements. Birth, old age, sickness, and death, And destruction, formation, emptiness, and abiding, the four, In the ways of the twelve interdependent originations, Both outer and inner are samsara. With the omniscient wisdom, He also makes the act of seeing those to be tamed, Because it is completely perfect without mixture, He knows clearly without conceptual thought. Mistakenly thinking, examining, completely pure, And because it is not different from Suchness, Because of the connection with great compassion, All six realms, times, and places appear completely. Without moving from Suchness, In the Dharmadhatu,
Chinese
即使没有，远离能取所取的觉性本身，无离智慧同时显现。大悲生起的方式是：恒常自性任运生，与境相遇而生，劝请祈祷的方式生。如虚空般的智慧，对于如四大般的所化，不需寻找自然遍布，无有边际增减断绝。对于六道一切所化，以五大遍满的大悲，生养依靠等事业，无有取舍恒时显现。如太阳般的大悲，对于四大洲所住的一切显现，如无有增减遍布一样，显现无有取舍的大悲。又，智慧身殊胜自性坛城，如满月般无有戏论，然大悲如日出般平等行持，此为经文所说易于行持。或者，恒常生起如下：对于所化的一切界，清净与不清净，著名与不著名，化身的轮涅永不间断。经中也如此说：化身是不生不灭恒常生起的。如来不住于真如，对于众生界，无有边际的意识，以及无有边际的色、声、行，无有不知、不见、不住、不诠释的。如是所说，于意趣汇集之经中，普贤以一切智，圆满正等觉。对于所化成为对境，化身永不间断生起，若问为何生起，因为一切万法，自性无有差别，远离二执以及大悲的缘故，无有执着而如实知晓。自性任运生起是：三世一切善逝，远离二执的黑暗，六道被二执的黑暗所遮蔽，如从睡眠中醒来的人面前，被睡眠压迫一样，诸佛菩萨的大悲，无有不见、不知的。与境相遇的大悲是：往昔黑解脱等，以特殊业力所调伏的，依靠金刚乘而颠倒，前往歧途的众生。
English
Even without, the very awareness free from grasping and fixation, the wisdom free from objects arises simultaneously. The manner in which great compassion arises is: constantly, naturally, spontaneously arising, arising from encountering objects, and arising from encouragement and prayer. With wisdom like the sky, for sentient beings to be tamed like the four elements, even without searching, it pervades extensively, without end, center, increase, decrease, or cessation. For all sentient beings of the six realms, with the great compassion that equally pervades the great elements, activities such as generating, nourishing, and sustaining, arise constantly without acceptance or rejection. With compassion like the sun, just as all appearances abiding in the four continents pervade without increase or decrease, compassion arises without acceptance or rejection. Furthermore, the supreme wisdom body, the mandala of self-nature, although it does not possess elaboration like the full moon, yet compassion acts equally like the rising sun. This is easy to practice as stated in the scriptures. Alternatively, constant arising is as follows: for all realms of those to be tamed, pure and impure, famous and unknown, the wheel of emanation never ceases. It is also said in the scriptures: emanation is unborn, unexperienced, and constantly arising. The Tathagatas, without moving from Suchness, for the realm of sentient beings, endless consciousness, and endless form, sound, and conduct, there is nothing that is not known, not seen, not abided in, and not explained. As it is said, in the sutra that gathers the intent, Samantabhadra, with all-knowingness, the perfectly complete Buddha, for those to be tamed, emanation arises without interruption towards objects. If asked why it arises, it is because all things, by nature, are without difference, and because of being purified from the two attachments and because of great compassion, without attachment, they know clearly. Naturally, spontaneously arising is: all Sugatas of the three times, clear away the darkness of the two attachments, the six realms are obscured by the darkness of the two attachments, just as one who is awakened from sleep is oppressed by sleep, with the compassion of the noble ones, there is nothing unseen or unknown. Compassion that encounters objects is: black liberation and others in the past, those who are subdued by special karma, relying on the Vajrayana and becoming inverted, those who have gone astray.
Chinese
舍弃损害他人之事， 全知以慈悲悉皆照见。 不离寂静之法界， 以炽燃大威之姿态， 将有轮及三毒净化于本位， 将识解脱于无漏之法界。 譬如富裕之施主， 于见盲乞之时， 以慈悲之食物令其饱足， 如是消除饥饿之痛苦。 劝请并祈祷者， 乃是导师涅槃之后， 一百一十二年之时， 无垢称等具誓者们， 汇集于马来亚之顶峰。 为自他一切之利益， 以二十三句之悲歌， 向十方之佛陀作祈祷。 胜者以慈悲垂念之， 化身秘密主聚集于彼处， 以广大之教言作辩论。 秘密主大宝法王以， 誓言承诺消除痛苦， 降临于马来亚之顶峰， 如雨般降下金刚乘。 须弥山顶与邬金处， 非天权势者之宫殿与， 夜叉国王之王宫与， 空行母与空行父之诸处所， 随顺所化各自之意乐， 宣说教法之精髓密咒。 以金刚乘之加持力， 国王匝等具缘者们， 于一生中成就圆满正觉， 与眷属一同趋入大寂静。 其后具缘之有情们， 以一心一意之虔诚， 向各自本尊作祈祷， 如法行持近修之支分。 见行誓言皆无错谬， 禅定精进直至究竟， 业与烦恼皆得清净， 如愿得见本尊之面容， 现前授记之果。 彼等乃是慈悲之劝请， 以及祈祷获得清净者， 佛陀宣说此乃慈悲。 慈悲生起后成办利生事业之方式， 应知有三种， 所化之调伏方便之乘， 每一也安住于三种。 于欲之耽著与决意出离， 难调伏之猛烈所化众， 常转法轮与胜义谛决定， 神变显现之三种。 自性威力与对治之方便， 断除恶业与业之相续三种。 为调伏所化有情之乘， 乃是简略宣说之教法。 彼等之广说者， 乃是常转法轮。
English
Abandoning actions that harm others, The All-Knowing One, with compassion, fully beholds. Without moving from the realm of peace, With the appearance of blazing great power, Purg the three poisons along with their retinue into their own place, Liberate consciousness into the realm of stainlessness. For example, when a wealthy benefactor Sees a blind beggar, They satisfy them with compassionate food, Thus eliminating the suffering of hunger. The urging and praying is as follows: After the Teacher passed into nirvana, In the one hundred and twelfth year, The holy ones such as Stainless Fame Gathered at the peak of Malaya. For the sake of the benefit of all, self and others, With twenty-three verses of lament, They prayed to the Victors of the ten directions. The Victor, mindful of this with compassion, The emanation, Secret Lord, gathered in that place. They debated with words of great scripture. The great regent, Secret Lord, Vowed to dispel suffering, Arrived at the peak of Malaya, And rained down the Vajrayana like rain. At the peak of Mount Meru and the place of Oddiyana, And the palace of the Asura lord, And the palace of the Yaksha king, And in the places of the male and female dakinis, According to the inclinations of each being to be tamed, He taught the essence of the doctrine, the secret mantra. Through the blessings of the Vajrayana, Those fortunate ones such as King Ja, In one lifetime, became fully enlightened Buddhas, And departed with their retinues into great peace. Later, fortunate beings, With one-pointed devotion to practice, Prayed to their respective deities, And practiced the limbs of approach and accomplishment according to the texts. Without error in view, conduct, and vows, And with diligence in meditation perfected, Their karma and afflictions were purified, They saw the faces of the desired deities, And manifested the fruit of prophecy. Those are the compassionate urging, And the prayer for obtaining purity, The Buddha said that this is compassion. The way in which compassion arises and accomplishes the benefit of beings, Should be known in three ways, The vehicles that are methods for taming beings to be tamed, Each also abides in three ways. Attachment to desire and definite renunciation, For the fierce beings to be tamed who are difficult to tame, The continuous wheel and the ultimate truth are definite, The three ways of manifesting miracles. Natural power and the means of antidote, The three ways of cutting off bad karma and the continuum of karma. The vehicles for taming beings to be tamed, Are the teachings that are briefly explained. The extensive explanation of these, is the continuous wheel.
Chinese
其所化之有情，乃三界之众生。因未离三毒之贪欲，故云贪执之所化。常转之法轮，亦宣说本初即是佛。此所显现之五大，乃恒常慈悲之佛陀。生起相续之薄伽梵，乃未造作、离分别之本初清净。六道一切有情众，生与活与所依之，因与缘与安住之，不思自生一切故，自然安住常转轮。神通显现者，如是相续之乘也。自性力之所化，众生由生而活而依，善妙法轮极周遍，彼之修持一切皆，终置无漏之界胜道。圣佛以胜义决定之乘调伏之所化，为何不成为定数？非行境之，极盛三毒所，以胜义决定之乘难以调伏之有情众，劫之法轮所化也。贪执与愚痴与迷乱之，恶业恶念诸，断除相续转变之事业，行持善妙法轮后，未调伏之彼等，以劫之法轮断业续。贪欲寂灭离生劫，断心与意之业续。堪忍愚痴之劫，断贪恋执着之业续。持方便兵器之劫，以物断除一切物。增上慧火之劫，断除事物之边际无余。寂止水之劫，以执着搅动一切习气。无碍风之劫，所知无碍周遍动。智慧虚空之劫，断除相之衰老一切空。于浊世之时，调伏二者隐没故，劫等慈悲示现也。为断恶业业续故，显现诸苦之相。言说已逝已灭故，未逝未灭即彼也，乃以慈悲力调伏也。以何方便与乘，说为最下之最下，说中间增长者，是