Chinese
宣说了两种力量。知晓处与非处之力的意思是：对于因果关系没有执着阻碍而进入的等持等等。知晓业为自有的意思是：对于业果关系没有执着阻碍而进入等等。知晓禅定和解脱等的意思是：品尝禅定和解脱等的滋味，以及出离等等。知晓上根与非上根的意思是：对于所化众生的信心等上根和下根。知晓各种意乐的意思是：对于所化众生以思想行为产生的无量意乐。知晓一切行处的意思是：对于轮回和涅槃的一切道路，现前安住、随念，以及知晓死殁和出生。知晓烦恼灭尽之力的意思如同现量。无有阻碍地进入各种形象是特殊之处。第十二种无畏的体性是：对于已经承诺两种利益达到究竟，没有畏惧的等持和智慧等等。如果分类有四种。现前菩提的无畏是：对于已经承诺自己证悟的利益达到究竟，没有畏惧等等。烦恼灭尽的无畏是：对于已经承诺自己断除的利益达到究竟。对于障碍之法的无畏是：对于已经承诺为了他者宣说一切应断除的形象。对于出离道之无畏是：对于已经承诺为了他者宣说一切道之形象，没有畏惧等等。第十三种正念安住的体性是：对于上等和下等的眷属没有贪嗔，完全摄集僧众的等持等等。如果分类有三种。第十四种无守护的体性是：因为自己的身语意完全清净，所以在僧众中没有顾忌地进入教诫和随顺教导的等持等等。如果分类有三种。第十五种不忘失是：对于所化众生的利益不超越时节的等持等等。第十六种串习完全摧毁是：身语意的恶劣串习的动摇丝毫也不产生的等持等等。第十七种大悲是：对于被三种痛苦所逼迫的众生，持续不断地观照的等持等等。
English
Two powers are spoken of. The power of knowing what is and is not the case means the samadhi, etc., that enters without attachment or hindrance into the relationship of cause and effect. Knowing actions as one's own means entering without attachment or hindrance into the relationship of action and result, and so on. Knowing meditation and liberation, etc., means experiencing the taste of meditation and liberation, etc., and renunciation, etc. Knowing superior and inferior faculties means the superior and inferior faculties such as faith, etc., of those to be trained. Knowing various inclinations means the limitless inclinations arising from the thoughts and actions of those to be trained. Knowing all-pervading means being manifestly present and recollecting all paths of samsara and nirvana, and knowing death and birth. The power of knowing the exhaustion of defilements is like direct perception. Entering into various forms without hindrance is a distinction. The twelfth, fearlessness, is characterized by the samadhi and wisdom, etc., that have no hesitation in vowing that the two aims have been accomplished. If divided, there are four. Fearlessness in manifest enlightenment is having no hesitation in vowing that one's own aim of realization has been accomplished, and so on. Fearlessness in the exhaustion of defilements is vowing that one's own aim of abandonment has been accomplished. Fearlessness in the face of obstructing dharmas is vowing to show all aspects of what is to be abandoned for the sake of others. Fearlessness in the path of definite emergence is having no hesitation in vowing to show all aspects of the path for the sake of others, and so on. The thirteenth, mindfulness, is characterized by the samadhi, etc., that gathers the assembly completely without attachment or aversion to superior or inferior retinues. If divided, there are three. The fourteenth, unguardedness, is characterized by the samadhi, etc., that enters into admonishment and subsequent instruction without hesitation in the midst of the assembly because one's own three doors are completely pure. If divided, there are three. The fifteenth, non-forgetfulness, is the samadhi, etc., that does not exceed the time for the benefit of those to be trained. The sixteenth, well-destroyed habitual patterns, is the samadhi, etc., in which not even the slightest movement of the negative habitual patterns of the three doors arises. The seventeenth, great compassion, is the samadhi, etc., that continuously sees beings tormented by the three sufferings.
Chinese
第十八，佛陀的不共之法是：为了显示比声闻、缘觉等更为殊胜，能够安住于禅定的不共功德。分类有：以行为概括的六种，以证悟概括的六种，以事业概括的三种，以智慧概括的三种，共计十八种。第十九，一切种智是：与能根据所化众生的想法而转法轮的禅定和智慧相结合。这些功德如果概括起来，就是先前安住于自己的事业和从安住中转变而来的两种。第一种是后得位了知世俗的自性，第二种是入定为了知胜义的自性。第四，为了利他而决定的言谈有七种，第一，决定意义是：最终确定所知事物的方法。分类有：自性、因、果、业、具有、进入等六种。第二，决定解释是：以何种方式正确解释经部的方法。分类有：从意义的角度，完全了知所知事物等六种。从词语的角度，有十四种解释之门。第三，分别显示一切决定是：将所知事物分为四句等进行确定的方法。第四，决定提问是：通过七种不同的方式提出问题，从而确定所知事物的方法。第五，决定总结是：确定成办事业等十个方面的方法。第六，决定陈说是：确定辩论中正反双方的辩论方式。第七，决定隐晦密意是：确定深奥经部的密意。因此，通过这种方式，已经阐述了想要获得解脱的人们应该了解的一切事物的特征、详细分类和简要总结。在这里，不喜听闻，思维时散乱，修行时不精进，只为今生。即使很多人专注于错误的言辞，也很少见到有人前往智者面前。那些不追随言辞，而专注于意义的人，追随理智，具有广博的知识和思维能力，他们是善说教法的法器。
English
Eighteenth, the Buddha's unique Dharmas are: to show that they are superior to Shravakas, Pratyekabuddhas, etc., the unique qualities of being able to abide in Samadhi. There are eighteen types in total, divided into: six summarized by conduct, six summarized by realization, three summarized by activity, and three summarized by wisdom. Nineteenth, the Omniscient One is: combined with Samadhi and wisdom that turn the wheel of Dharma according to the thoughts of the beings to be tamed. These qualities, if summarized, are the two types of previously abiding in one's own activities and transforming from abiding. The first is the nature of knowing the conventional in the subsequent attainment, and the second is the nature of knowing the ultimate truth in meditative equipoise. Fourth, there are seven types of speech determined for the benefit of others. First, determining the meaning is: the method of ultimately determining the objects of knowledge. There are six types: nature, cause, effect, action, possessing, and entering. Second, determining the explanation is: the method by which the Sutras are correctly explained. There are six types: from the perspective of meaning, completely knowing the objects of knowledge, etc. From the perspective of words, there are fourteen doors of explanation. Third, completely distinguishing and showing all determinations is: the method of dividing the objects of knowledge into four categories, etc., and determining them. Fourth, determining the questions is: the method of posing questions through seven different ways, thereby determining the objects of knowledge. Fifth, determining the summary is: the method of determining the ten aspects of accomplishing activities, etc. Sixth, determining the statement is: determining the manner of debate between the proponent and opponent in debate. Seventh, determining the hidden intention is: determining the hidden intention of the profound Sutras. Therefore, in this way, the characteristics, detailed classifications, and brief summaries of all things that those who desire liberation should know have been explained. Here, there is no desire for listening, distraction in thinking, no diligence in practice, only for this life. Even if many people focus on wrong words, few are seen going before the wise. Those who do not follow the words, but focus on the meaning, follow reason, have extensive knowledge and thinking ability, they are vessels of well-spoken teachings.
Tibetan
ར་ཉན་པོ་ནི། །ཨུ་དུམ་ཝ་རའི་མེ་ཏོག་བཞིན་དུ་དཀོན། །དེ་ཕྱིར་ཁོ་བོའི་ལེགས་བཤད་ནོར་བུའི་ཕྲེང་། །གཞན་ཕྱིར་སྤེལ་ཡང་གཞན་ལ་ཕན་པར་དཀའ། །དེ་ལྟ་ན་ཡང་ལྷག་བསམ་དག་པའི་མཐུས། །གཞན་ལ་ཕན་པའི་བསམ་པས་ངས་འདི་བྱས། །དེ་ལས་བྱུང་བའི་དགེ་བ་སྟོན་ཀ་ཡི། །ཟླ་བའི་འོད་ལྟར་རབ་དཀར་དྲི་མེད་དེས། །འགྲོ་བ་ཀུན་གྱི་ཉོན་མོངས་གདུང་བསལ་ནས། །ཐུབ་བསྟན་ཀུན་དའི་ཚལ་རབ་རྒྱས་བྱེད་ཤོག ། དམ་པའི་ཆོས་མངོན་པ་ཀུན་ལས་བཏུས་པའི་སྙིང་པོ་ལེགས་བཤད་ནོར་བུའི་ཕྲེང་བ་ཞེས་བྱ་བ་འདི་ནི། བསྟན་པ་རིན་པོ་ཆེའི་གསལ་བྱེད་དམ་པ་དཔལ་ལྡན་བླ་མ་དམ་པ་མཁན་ཆེན་གྲགས་པ་རྒྱལ་མཚན་པའི་གསུང་གིས་བསྐུལ་ཞིང་། སློབ་དཔོན་དབོན་པོ་བྱང་ཆུབ་རྒྱལ་པོ་ལ་སོགས་པ་བློ་གསལ་ཞིང་དོན་དུ་གཉེར་བའི་བཤེས་གཉེན་འགས་ཀྱང་གསོལ་བ་བཏབ་པའི་ངོར། མཚུངས་པ་མེད་པ་ཆོས་ཀྱི་རྗེ་སྐད་གཉིས་སྨྲ་བའི་དབང་པོ་དཔལ་ལྡན་བྱང་ཆུབ་རྩེ་མོ་ཞེས་མཚན་ཡོངས་སུ་གྲགས་པ་དེ་ཉིད་ཀྱི་བཀའ་དྲིན་ལས་ཐེག་པ་ཆེ་ཆུང་གི་མངོན་པའི་སྡེ་སྣོད་རྣམས་ལ་བློའི་སྣང་བ་ཆེར་ཐོབ་པ་ཤཱཀྱའི་དགེ་སློང་གཞོན་ནུ་བློ་གྲོས་ཀྱིས། མཁས་གྲུབ་བར་མ་ཆད་པར་བྱོན་པའི་གནས་དཔལ་ཨེའི་གཙུག་ལག་ཁང་དུ་སྦྱར་བའོ། །འདིས་བསྟན་པ་དང་འགྲོ་བ་དུ་མ་ལ་ཕན་པ་རྒྱ་ཆེན་པོ་འབྱུང་བར་གྱུར་ཅིག། །། ༼བརྒྱུད་པ་ནི།༽ ཐོགས་མེད་དབྱིག་གཉེན་བློ་བརྟན་གང་པ་སྤེལ། །ཛི་ན་མི་ཏྲ་ཀ་ཅོག་ཞང་གསུམ་དང་། །ལྷ་དཔལ་རྡོ་རྗེ་རྒྱལ་བའི་ཡེ་ཤེས་ཏེ། །ཀུན་བཏུས་བརྒྱུད་པའི་བླ་མ་ལ་ཕྱག་འཚལ། །གྲུ་མཆོག་ཡེ་ཤེས་གཞོན་ནུ་དབང་ཕྱུག་དང་། །ཡོན་ཏན་གཡུང་དྲུང་བརྩོན་འགྲུས་གཡུང་དྲུང་དང་། །རྭ་རྒྱལ་ལི་གསུམ་དར་མ་སྙིང་པོ་སྟེ། །ཀུན་བཏུས་བརྒྱུད་པའི་བླ་མ་ལ་ཕྱག་འཚལ། །ཡེ་འབྱུང་འབན་དང་ཐོ་དང་སྟོན་སྐྱབས་དང་། །འཇད་པ་གཞོན་བྱང་འབྲིང་མཚམས་ཞང་དང་ནི། །བོ་དོང་རིན་རྩེ་སྟག་སྡེ་སེང་རྒྱལ་ཏེ། །ཀུན་བཏུས་བརྒྱུད་པའི་བླ་མ་ལ་ཕྱག་འཚལ ། །སྒྲ་བསྒྱུར་པཎ་ཆེན་བློ་གྲོས་བརྟན་པ་དང་། །སྐད་གཉིས་སྨྲ་བ་བྱང་ཆུབ་རྩེ་མོ་དང་། །མཉམ་མེད་སེམས་པ་གཞོན་ནུ་བློ་གྲོས་ཏེ། །ཀུན་བཏུས་བརྒྱུད་པའི་བླ་མ་ལ་ཕྱག་འཚལ། །འདི་བྲིས་དགེ་བས་ཚེ་རིང་ནད་མེད་དཔལ་འབྱོར་ཆོས་འཕེལ་ཤོག ། དམ་པའི་ཆོས་མངོན་པ་ཀུན་ལས་བཏུས་པའི་སྙིང་པོ་ལེགས་བཤད་ནོར་བུའི་ཕྲེང་བ།
Chinese
稀有如昙花一现。因此，我的善说珍宝之鬘，即使为了他人而传播，也难以利益他人。即便如此，凭借清净的增上意乐，以利益他人的想法，我做了这件事。愿由此产生的善根，如秋季的月光般洁白无垢，消除一切众生的烦恼痛苦，使能仁教法，如莲园般繁荣昌盛！ 这部名为《圣法集论精要善说珍宝之鬘》的著作，是应持教法如意宝的圣者，吉祥上师大堪布扎巴坚赞的劝请，以及学问精进的善知识，如导师温波绛曲坚波等数位的恳请，由无与伦比的法王，精通两种语言的自在者，名号广为人知的吉祥绛曲孜摩的恩德，对大小乘的阿毗达磨藏获得了广阔的智慧之光，释迦比丘云努洛哲，在贤哲辈出之地，吉祥埃寺所著。愿此能对教法和众多有情带来广大的利益！ （传承：） 无著、世亲、洛丹、冈巴遍， 吉纳弥扎、噶觉香三人， 拉巴多吉、嘉瓦耶谢德， 集论传承上师我敬礼。 竹钦耶谢云努旺秋和， 云丹雍仲、策努雍仲和， 饶嘉利松、达玛森格德， 集论传承上师我敬礼。 耶迥本和托和顿嘉和， 杰巴云绛、中钦香和尼， 沃东仁孜、达德森嘉德， 集论传承上师我敬礼。 译师班钦洛哲丹巴和， 精通二语绛曲孜摩和， 无等森巴云努洛哲德， 集论传承上师我敬礼。 愿以此书写之善，长寿无病，财富增上，佛法兴盛！
English
Rare like the Udumbara flower. Therefore, my garland of well-spoken jewels, even if spread for others, is difficult to benefit others. Even so, by the power of pure intention, with the thought of benefiting others, I have done this. May the virtue arising from this, like the autumn moon's light, be extremely white and stainless, removing the suffering of all beings' afflictions, and making the garden of the Sage's teaching flourish greatly! This treatise called "The Essence of the Compendium of Higher Knowledge of the Holy Dharma, A Garland of Well-Spoken Jewels," was composed at the behest of the glorious and precious master, the great Khenpo Drakpa Gyaltsen, who illuminates the precious teachings, and at the request of several virtuous friends who are intelligent and diligent, such as the teacher Wonpo Jangchub Gyalpo. Through the kindness of the unequaled Dharma King, the master of two languages, the one whose name is widely known as the glorious Jangchub Tsemo, having gained great intellectual insight into the Abhidharma collections of the Great and Small Vehicles, the Shakya monk Zhonnu Lodro composed this at the glorious E Monastery, a place where scholars and accomplished ones have appeared without interruption. May this bring vast benefit to the teachings and many beings! (The Lineage:) Asanga, Vasubandhu, Lodan, Gangpa Pel, Jinamitra, Ka, Chog, and Zhang, the three, Lhapal Dorje, Gyalwai Yeshe De, To the Lamas of the Compendium Lineage, I pay homage. Drukchok Yeshe Zhonnu Wangchuk and, Yontan Yungdrung, Tsondru Yungdrung and, Ra Gyal Li Sum, Dharma Senge De, To the Lamas of the Compendium Lineage, I pay homage. Ye Jung Ben and Tho and Ton Kyab and, Jepa Zhon Jang, Drin Tsham Zhang and Ni, Wotong Rintse, Takde Seng Gyal De, To the Lamas of the Compendium Lineage, I pay homage. The Translator Panchen Lodro Tenpa and, The Master of Two Languages Jangchub Tsemo and, The Unequaled Sempa Zhonnu Lodro De, To the Lamas of the Compendium Lineage, I pay homage. By the virtue of writing this, may there be long life, freedom from illness, prosperity, and increase of Dharma!