乾隆本《清太宗實錄》天聰九年 (1635) 正月條，記載皇太極對歸降漢人鮑承先的一次談話，裡面援引《尚書》〈虞書〉和「元壇寶藏」，以支持自己的立場。本文運用滿洲文、蒙古文、西藏文和漢文資料比較論證，說明「元壇寶藏」即《實錄》蒙古文本的subašita，這個字借自梵語subhā□ita，是指西藏薩迦班智達 (Kun-dgav Rgya1-mtshan, 1182-1251) 的名著sa-skya (vi) legs-bshad (嘉言寶藏)，今漢語通稱「薩迦格言」。從而在漢 (Nikan)、蒙古文化以外，揭示出清朝興起過程 (入關前) 文化上的西藏因素，並論證這種西藏的因素在當時是作為「蒙古的」事物被認知和運用的。再嘗試以此推究清朝政權迅速興起、建立帝國的文化原因：滿州領袖在心理─文化上具有寬廣的包融性，能切實體察和領會不同民族、不同人群的心情感受並進而駕馭之，而不是妄自尊大。還討論了被援引的那兩句話在原書、《蒙古源流》以及皇太極談話這不同情境的意皆變遷。 清朝入關以前的文化構造是許久以來人們關心的，這甚至關涉對整個清帝國存亡原因及文化意識形態的理解。

During his discussion with Bao Cheng-xian, a Han man who surrendered to the Qing dynasty, recorded in the Qianlong edition of the Taizong shilu 太宗實錄under the heading February 1635, Hongtaiji quoted from The Book of Historical Documents (Shuiing 書經) and Yuantanbaozang 元壇寶藏 to support his views. In this essay, we draw on Manchu, Mongolian, Tibetan and Chinese sources to show that the term Yuantanbaozang would have been subašita in the Mongolian language and must have been borrowed from the Sanskrit word subhiisita. This word was used to refer to the famous work Sa-skya (vi) Legs-bshad 嘉言寶藏 by the Tibetan scholar Sa Pan Kun-dgav Rgyal-mthan, a work that is now commonly known to Chinese scholars as Sa-skya ‘s Maxim 薩迦格言. From this, we see that not only were some Tibetan elements present in Manchu culture during the rise of the Qing dynasty (prior to the fall of the Shanhaiguan 山海關), but that these elements were regarded as being Mongolian in origin. We further conclude that one of the reasons behind the quick rise of the Qing dynasty and establishment of an imperial cu1ture was that the Manchu leaders were very accepting of others, both psychologically and culturally, and could experience and understand the feelings and emotions of different peoples and classes. In this essay, we will also discuss the various meanings of passages quoted when used in different situations.