Chinese
大正藏第 85 册 No. 2817 大乘经纂要义 No. 2817 大乘经纂要义一卷 敬礼无上一切佛 证于三身天人尊 教法甚深难思议 无为解脱僧和合 是真归依于三宝 诸佛出世如忧昙 如悔盲龟遇浮木 人身难得甚希有 从兹一失复难期 于此身中终渐进 永常弃舍于八难 依教修行加精进 善恶之业亦不亡 如因值种果亦然 所以远离于十恶 精勤修习于十善 须善分别其二谛 常舍轮回求解脱 勤行正道增智慧 愿修圣迹证无为 如是一切众生先须归依三宝敬事遵仰。三宝者何。所谓佛法僧宝。言佛宝者。所谓法体报化之身具足三种名为佛宝。言法身者。具不思议无分别智。于一切法自在观察。言报身者。是不思议功德成就。超过人天快乐。具足相好殊胜离于生死。证得究竟卢舍那身。言化身者。成就慈悲誓愿究竟。尽于生死度脱众生。随机引道永离众苦。入于母胎诞身。出家降伏魔怨。转正法轮。示涅槃相。具足德者。超过人天时乃现耳。是故难遇。世无喻者。所以假世间宝显其法义。令诸众生获无上果。永离生老轮回之苦。少分归依即蒙加护。诸恶鬼神不能侵扰。具斯五义。获如意宝于世出世为人天师。两足中尊 现代汉语译本 大乘经纂要义 敬礼无上一切佛（Buddha，觉悟者），证得法身、报身、化身三身的天人至尊。 教法甚深，难以思议，无为解脱的僧团和合。 这是真正的归依三宝（Three Jewels：佛、法、僧），诸佛出世如同优昙花般稀有。 如同瞎眼的乌龟遇到漂浮的木头，人身难得非常稀有。 从今失去人身，再次获得就更加渺茫，在此生中逐渐进步。 永远舍弃八难（Eight Difficulties，指没有机会修行佛法的八种障碍），依靠教法修行，更加精进。 善恶的业力也不会消亡，如同播下种子就会有果实。 所以要远离十恶（Ten Non-Virtues，指十种恶业），精勤修习十善（Ten Virtues，指十种善业）。 必须善于分别世俗谛（Conventional Truth，相对真谛而言的世俗认知）和胜义谛（Ultimate Truth，究竟真理），常常舍弃轮回，求解脱。 勤奋地行走在正道上，增长智慧，愿修习圣者的足迹，证得无为的境界。 像这样，一切众生首先必须归依三宝，恭敬奉事，遵从仰慕。三宝是什么？就是佛宝、法宝、僧宝。说到佛宝，就是指法身、报身、化身三种具备的身，合起来称为佛宝。说到法身，具备不可思议、无分别的智慧，对于一切法能够自在地观察。说到报身，是不思议功德的成就，超过人天所能享受的快乐，具备殊胜的相好，脱离生死，证得究竟的卢舍那佛（Vairocana，光明遍照）之身。说到化身，成就慈悲的誓愿，穷尽生死来度脱众生，随机引导，永远脱离众苦，进入母胎诞生，出家降伏魔怨，转正法轮，示现涅槃的形象。具备这些功德的人，超过人天，在适当的时机才会出现，所以很难遇到，世间没有可以比喻的。所以借用世间的宝物来显明佛法的意义，让众生获得无上的果实，永远脱离生老轮回的痛苦。哪怕是少分归依，也能蒙受加持，各种恶鬼神都不能侵扰。具备这五种意义，获得如意宝，在世间和出世间作为人天导师，是两足（Two-legged，指人类）中的至尊。
English
English version The Essential Meaning of the Great Vehicle Sutra Compilation Homage to the supreme and all Buddhas (Buddha, the awakened one), who have attained the Trikaya (Three Bodies: Dharmakaya, Sambhogakaya, Nirmanakaya), the honored ones of gods and humans. The Dharma (teachings) is profound and inconceivable, the Sangha (community) of non-action liberation is harmonious. This is the true refuge in the Three Jewels (Buddha, Dharma, Sangha), the appearance of Buddhas in the world is as rare as the Udumbara flower. Like a blind turtle encountering a floating piece of wood, obtaining a human body is extremely rare. Once lost, it is difficult to regain. In this life, gradually progress. Forever abandon the Eight Difficulties (Eight Difficulties, referring to eight obstacles that prevent one from practicing the Dharma), rely on the teachings to cultivate, and increase diligence. The karma of good and evil will not perish; as a seed is planted, so shall the fruit be. Therefore, stay away from the Ten Non-Virtues (Ten Non-Virtues, referring to ten kinds of evil deeds), and diligently cultivate the Ten Virtues (Ten Virtues, referring to ten kinds of good deeds). One must be good at distinguishing between Conventional Truth (Conventional Truth, worldly knowledge relative to ultimate truth) and Ultimate Truth (Ultimate Truth, the ultimate truth), constantly abandoning Samsara (cycle of rebirth), and seeking liberation. Diligently walk the right path, increase wisdom, and vow to cultivate the traces of the saints, and attain the state of non-action. Thus, all sentient beings must first take refuge in the Three Jewels, respectfully serve, and follow with reverence. What are the Three Jewels? They are the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. Speaking of the Buddha Jewel, it refers to the Dharmakaya (Dharma Body), the Sambhogakaya (Enjoyment Body), and the Nirmanakaya (Emanation Body), which together are called the Buddha Jewel. Speaking of the Dharmakaya, it possesses inconceivable, non-discriminating wisdom, and can freely observe all Dharmas. Speaking of the Sambhogakaya, it is the achievement of inconceivable merits, surpassing the happiness enjoyed by gods and humans, possessing excellent marks and characteristics, free from birth and death, and attaining the ultimate body of Vairocana (Vairocana, the one who shines everywhere). Speaking of the Nirmanakaya, it fulfills the vows of compassion, exhausts birth and death to liberate sentient beings, guides them according to their potential, forever freeing them from all suffering, entering the womb to be born, leaving home to subdue demonic forces, turning the Dharma wheel, and showing the appearance of Nirvana. Those who possess these virtues surpass gods and humans and appear at the appropriate time, so they are difficult to encounter, and there is nothing in the world to compare them to. Therefore, worldly treasures are used to illustrate the meaning of the Dharma, so that sentient beings can obtain the supreme fruit and forever escape the suffering of birth, old age, and Samsara. Even a small amount of refuge can receive blessings, and various evil ghosts and spirits cannot disturb them. Possessing these five meanings, one obtains the wish-fulfilling jewel, and in the world and beyond, serves as a teacher of gods and humans, the most honored among the two-legged (Two-legged, referring to humans). --------------------------------------------------------------------------------
Chinese
真实依故。言法宝者。所有教法于真俗谛说十二分。修八圣道悟真体性。本来寂静无住涅槃。号名三宝。所以佛未出世不能显其秘要之法。如来出世甚为希有。所说教法亦复如是。非余外道能显其义。一切诸法所不能及。以斯法宝利乐之道与佛无异。是名法宝。所言僧者。大菩萨众不着生死。不住涅槃。自利利他具足成就。及诸罗汉八上人等住解脱地。凡夫比丘各各信受乐于圣位出家学道。别别解脱。依教修行。虽未证果而能修行轨范。圣法佛不出世亦无僧宝。等同如来生希有相。一切无上智德具足。依闻思修善渐微妙。世间诸仙具圣惠者。修安乐地。如是造作僧宝为胜。如上三宝诸功德力有大慈悲。最尊最胜不思议故。能拔众生现在苦难。永离生死长劫轮回。亦能加护得解脱乐。应当供养无上三宝。先须恭敬作礼归依能生一切福德之芽。永离一切苦恼之事。诸佛如来具是功德。出兴于世甚为希有。与诸群生同种善根。出现于世如忧昙花。诸佛出世传甚深法亦复如是。佛出于世虽有深法遇人身者要须具足善业成就。其难亦尔。譬如大海于海底中有一盲龟。寿亿万劫百年。一度升于水上。或时有人弃一窍木置于海中。其龟出水以头遇斯浮木之孔甚为希有。或得人身难亦如是。虽得人身六根具者得闻正法身心自在。依教修 行最甚难有。众生之界不可思议。其中获得人身六根具足自在受生极最难故。所以如来及法现于世间亦复难遇。人身难得。今乃获得大报分故。时乃一现于前数劫承善业故方得人身。特须精勤勿令灵弃。增加智慧及法善根 圣地已来须求胜行。誓不复堕地狱饿鬼畜生之趣。不闻三宝边地下贱虽得人身盲聋音恶长寿天难或生人中信邪到见。虽佛出世佛前佛后八难之中。种种苦恼障道之处。不复堕落永离八难。如来世尊证大果报。诸修行者勤加精进如救头燃蠲除八难大善成就。然善恶业纤毫不亡。如昔仙人娇答摩等以草刺于鹿蝇遗道。于五百岁下部之中受木签报。后乃致死。昔有童子以恭敬心施僧白石一掬之许。承斯因缘于无量劫生豪富家。雨其七宝具足成就快乐自在。以善恶业随类受身苦乐之果。随业异熟所以恶业十不善等勿令亲近理须远离。何假言哉。十不善者。身有三种行杀盗淫。口有四种。妄言绮语恶口两舌。意有三种。谓贪瞋痴。如兹总结名为十恶。承此果报生于三涂。能回十恶名为十善。若离杀生十恶缘等得生天上并及人间生于胜处。从此身上圣位已来若能修行皆得成就。当知。十善应勤修学人中修善知诸法相名为丈夫。善能挍量真俗二谛得悟自他二性之理。此中世谛法相因缘所生。幻化如梦如炎如温。界入 善与不善有福无福。世出世间法相种种相貌分别。但假言诠显彰表示一切诸相。有漏之法皆自然性无常苦空无我为相。所言无漏法者。空无我故如是二谛知一切法轮回。无明行识名色六入触受爱取有生老死十二因缘如轮流转于六道生受苦温身。各各随禀根器利钝随类得成。所言解脱圣所依地。其钝根性受声闻乘。中根之者辟支佛果。随根所证各各差别。无上大乘等为三种。其钝根者证于小乘。但能自利无益他义。厌生死苦修寂灭乐。舍诸不善禁根境识。初观四谛修证预流八辈等地无余涅槃。辟支佛者观四谛法因缘所生遂灭生死之原。证于圣道无余涅槃。具上人智取向大乘生死涅槃不分别。二自利利他无上菩提。菩萨大慈修助道法。从从极喜地乃至法云。次第修行证菩萨。已仍修六度布施爱语利行同事四摄之法福智具足成不思议无上上智。获十力四无所畏具足成就。证于佛地利乐众生。尽生死际不般涅槃。 大乘纂要义一卷 现代汉语译本：善与不善会带来福报或没有福报。世间法和出世间法的各种现象和形态各不相同，但都只是用假借的言语来显现和表示一切现象。有漏的法，其自性都是无常、苦、空、无我的。而所说的无漏法，因为空和无我，所以通过二谛认知一切法的轮回。无明、行、识、名色、六入、触、受、爱、取、有、生、老死这十二因缘就像车轮一样流转，在六道中感受痛苦，维持生命。每个人都根据自身根器的利钝，随各自的类别而成就不同的果位。所说的解脱是圣者所依止的境界。根器迟钝的人接受声闻乘的教法，中等根器的人证得辟支佛果。根据根器所证悟的果位各有差别。无上大乘可以分为三种。根器迟钝的人证悟小乘，只能自利而不能利益他人，厌恶生死的痛苦，修习寂灭的快乐，舍弃各种不善，禁闭根、境、识。最初观察四谛，修证预流果，达到八辈的地位，最终证得无余涅槃。辟支佛观察四谛法，明白一切都是因缘所生，从而灭除生死的根源，证得圣道，最终证得无余涅槃。具有上等智慧的人趋向大乘，对生死和涅槃不作分别，既能自利又能利他，追求无上菩提。菩萨以大慈悲心修习助道之法，从极喜地乃至法云地，次第修行，证得菩萨果位。之后继续修习六度（布施、持戒、忍辱、精进、禅定、般若），以布施、爱语、利行、同事四摄之法来利益众生，福德和智慧都圆满具足，成就不可思议的无上智慧，获得十力、四无所畏，圆满成就佛的果位，利益和安乐一切众生，直到生死终结都不入涅槃。 《大乘纂要义》一卷
English
English version: Good and non-good bring fortune or no fortune. The various phenomena and forms of mundane and supramundane dharmas are different, but they are all manifested and expressed by borrowed language. The nature of defiled (with outflows) dharmas is impermanent, suffering, empty, and selfless. The so-called undefiled dharmas, because of emptiness and selflessness, recognize the cycle of all dharmas through the two truths. Ignorance, action, consciousness, name and form, the six entrances, contact, sensation, love, grasping, existence, birth, old age, and death, these twelve links of dependent origination revolve like a wheel, experiencing suffering in the six realms and maintaining life. Each person, according to the sharpness or dullness of their faculties, achieves different fruits according to their respective categories. The so-called liberation is the state relied upon by the saints. Those with dull faculties receive the teachings of the Śrāvakayāna (Vehicle of Hearers). Those with medium faculties attain the Pratyekabuddha (Solitary Buddha) fruit. The fruits attained vary according to the faculties. The unsurpassed Mahāyāna (Great Vehicle) can be divided into three types. Those with dull faculties attain the Hīnayāna (Small Vehicle), which can only benefit themselves and not others, detesting the suffering of birth and death, practicing the joy of quiescence, abandoning all non-good, and restraining the senses, objects, and consciousness. Initially, they observe the Four Noble Truths, cultivate and attain the stream-enterer fruit, reaching the position of the eight types of individuals, and ultimately attain Nirvāṇa (extinction) without remainder. Pratyekabuddhas observe the Four Noble Truths, understanding that everything arises from conditions, thereby eliminating the root of birth and death, attaining the holy path, and ultimately attaining Nirvāṇa without remainder. Those with superior wisdom tend towards the Mahāyāna, not distinguishing between birth and death and Nirvāṇa, benefiting both themselves and others, and pursuing unsurpassed Bodhi (enlightenment). Bodhisattvas (enlightened beings) cultivate the auxiliary practices with great compassion, cultivating sequentially from the Pramudita-bhumi (Joyful Ground) to the Dharma-megha-bhumi (Cloud of Dharma Ground), attaining the Bodhisattva fruit. Afterwards, they continue to cultivate the Six Pāramitās (perfections) (Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), Prajñā (wisdom)), and benefit sentient beings with the Four Saṃgrahavastus (means of gathering) (Dāna (giving), Priyavacana (kind speech), Arthakriya (beneficial action), Samanarthata (consistency)), with merit and wisdom fully complete, attaining inconceivable unsurpassed wisdom, obtaining the Ten Powers and Four Fearlessnesses, fully accomplishing the Buddha's fruit, benefiting and bringing happiness to all sentient beings, and not entering Nirvāṇa until the end of samsara (cycle of rebirth). 《Mahāyāna Compendium of Meaning》, one fascicle --------------------------------------------------------------------------------