Chinese
因此，为了修持的阶段，以及“殊胜智慧”指的是真如，以及“六神通”指的是威力，以及劝请成佛指的是令成熟，以及法轮，以及安住，以及“无上菩提”指的是菩提的阶段。未生等指的是，信法、求法、说法、修法、诀窍、随念的各个阶段，这些章节所要阐述的精髓是生起证悟二无我的智慧。我执等指的是三业清净，以及六度各自的偈颂是波罗蜜多的阶段，以及诸佛的一切等是究竟的阶段，以及菩提方和十地等像那样结合等进行阐述，无量佛塔等也包含在其中，因此，这部论典各个章节所要表达的主要内容都汇集于此。前两句偈颂也阐述了受持教法的章节，这是口头上的说法。然而，因为受持教法不属于道次第，即使没有它，也不会影响庄严论的主要内容没有汇集，这只是我的分别念。这种结合两部论典的讲解方式，因为显现为令智者们感到惊奇的特殊门径，所以这里也采用了。这是对圣者慈氏菩萨愿文的解释，也是嘉瓦堪巴达拉纳塔所说的。校勘完毕，吉祥！单句释。
English
Therefore, the stage of practice, and "supreme wisdom" refers to suchness, and "six supernormal powers" refers to power, and urging to become a Buddha refers to complete maturation, and the Dharma wheel, and abiding, and "unexcelled Bodhi" refers to the stage of Bodhi. "Unborn" and so on refer to the stages of faith in the Dharma, seeking the Dharma, teaching the Dharma, practicing the Dharma, key instructions, and recollection. The essence of what these chapters explain is to generate the wisdom of realizing the two selflessnesses. "Grasping at self" and so on refer to the purification of the three actions, and the verses of each of the six perfections are the stages of the perfections, and "all Buddhas" and so on are the ultimate stages, and the Bodhi side and the ten grounds and so on are explained by combining them in that way. Limitless stupas and so on are also included in them, so the main topics of each chapter of this treatise are gathered here. The first two verses also explain the chapter on upholding the teachings, which is a verbal explanation. However, since upholding the teachings does not belong to the stages of the path, even without it, it will not affect the main content of the Ornament not being gathered, which is just my own conceptualization. This way of explaining by combining the two treatises, because it appears as a special gateway that amazes the wise, is also adopted here. This is also the explanation of the aspiration of the noble Maitreya, which was also said by Gyalwa Khampa Taranatha. Collation completed, auspicious! Commentary on a Single Verse.
Chinese
是故为群中胜，即是圆满正等觉。说“如汝”者，言胜过汝者更何须说，意为他人亦无与汝相等者。于其他大沙门珍爱者，沙门是出家者，若无与汝相等之沙门，何况与汝相等之居家者耶？是就此立论。如是则自在天与遍入天等天神，迦毗罗等沙门，广增等婆罗门，是为有权势者，有威力者，及被称为大士夫者，彼等成为世间人之应供养者，以其信奉邪见及恶行之故，尚且不及于佛之声闻众，又岂能与佛陀相比耶？是此之义。然则或有谓其他如来不住世耶？就胜义谛而言，诸如来体性一故，不转变为各别相异之他体。然就世俗谛世间人所见而言，过去诸佛于彼时未见，且与未净之眼识者共同显现，于一世界中，不作二如来之殊胜化身同时出现之立论。非如多闻部之主张，谓于其他世界中，二佛不于同时出现也。十八部之主张亦谓，诸佛法身相同，且以同一见解为归故，不摄于其他沙门之范畴。所谓天界之地者，四大天王部族，及三十三天之诸天，以须弥山等为土地所依，是彼等之地界。于帝释天之旁有大天神等居住，为消除疑虑，谓其是否在三十三天耶。所谓此世间者，意为此世间南赡部洲，是沙门与婆罗门最强者，乃是成就特殊功德之所也。财神之住处是柳林，于彼处则有食精与成就之物
English
Therefore, it is the best among the groups, that is, the perfectly complete Buddha. Saying "like you" means that there is no need to mention those who are superior to you, meaning that there is no one else equal to you. Regarding the cherishing of other great ascetics, an ascetic is one who has renounced the world. If there is no ascetic equal to you, what need is there to mention a householder equal to you? This is the point being made. Thus, the gods such as Shiva and Vishnu, the ascetics such as Kapila, and the Brahmins such as Vriddhi, are those who have power, those who have great strength, and those who are called great beings. Those who have become worthy of offering to the people of the world, because they adhere to wrong views and bad conduct, are not even equal to the Shravakas of the Buddha, so how can they be compared to the Buddha himself? This is the meaning. However, one might wonder whether other Tathagatas do not reside in the world? In terms of the ultimate truth, all Tathagatas are of the same essence, and therefore do not transform into separate and distinct entities. However, in terms of the conventional truth, as perceived by worldly people, the Buddhas of the past were not seen at that time, and they appear in common with those who have impure eye consciousness. It is asserted that two supreme emanations of the Tathagata do not appear simultaneously in one world. It is not like the assertion of the Multishruta school, which says that two Buddhas do not appear simultaneously in other worlds. The assertion of the eighteen schools also states that the Dharmakayas of the Buddhas are the same, and because they converge on the same view, they are not included in the category of other ascetics. The so-called land of the gods refers to the Four Great Kings and the gods of the Thirty-three, who rely on Mount Meru and other lands as their basis. It is their land. Great gods and others reside near Indra, dispelling the doubt of whether they are in the Thirty-three Heavens. The so-called "this world" means this world, Jambudvipa, the human world, which is the place where the most powerful ascetics and Brahmins accomplish special merits. Vaishravana's abode is the Willow Grove, where there are elixirs and accomplished substances.
Chinese
因为持有大种咒者居住的缘故，对此特别说明。因此，也就能间接理解其他三个世间守护者了。所谓天宫胜地，是指月亮和太阳等依赖于地面的，在虚空中行走的宫殿，以及直至无诤天的所有天界，如同虚空中形成的云朵一般。之所以提到日月星辰等，是因为它们在世间被认为是人类和牲畜苦乐的制造者，决定着年景的好坏、疾病的发生和消除等。而提到无诤天等，是因为最伟大的神祇居住于此。所谓方位和方位之间，是指须弥山的四个方位，四大天王的住所，以及山顶的交界处，那里有金刚手护法神居住的住所。或者是指方位和方位之间的洲，即十二洲。或者另一种说法是，指帝释天和火神等八方守护神的住所，在周围的环境中，依赖于周围的山脉。这些被认为是世界兴衰的制造者，乾闼婆和仙人等有权势者居住于此，并且是那些由他们种族产生的沙门和婆罗门所依赖的地方，所以在此提及。所谓山，是指持轴山等主要山脉，以及冈底斯山和曼达拉山等小山脉。所谓森林，是指七大或十二大森林等。之所以提到山脉和森林，是因为苦行者在其中游历和居住，意思是地面广阔。其他词语的意思是，比欲界更殊胜，也比天界更好，这表明它超越了三界中的一切行为。这段话也是意义之根本的另一种表达方式，这个根本的意义是按照圣者世亲的解释，由多罗那他更易于理解地阐述的。吉祥！第二品释文完毕。顶礼上师！第二品的陀罗尼是：八种过患以及断除这些过患的法，形象咒，以及它的利益，简而言之。
English
Because the great mantra holders reside there, it is specifically mentioned. Therefore, the other three world protectors are also implicitly understood. The so-called supreme abode of the heavenly palace refers to the palaces that rely on the earth, such as the moon and the sun, and travel in the sky, as well as all the heavenly realms up to the Abrahma heavens, which are like clouds formed in the sky. The reason for mentioning the sun, moon, stars, etc., is that they are known in the world as the creators of happiness and suffering for humans and animals, determining the goodness or badness of the year, the occurrence and elimination of diseases, etc. The reason for mentioning the Abrahma heavens, etc., is that the greatest deities reside there. The so-called directions and intermediate directions refer to the four directions of Mount Meru, the residences of the four Great Kings, and the junctions of the mountain peaks, where the abodes of Vajrapani reside. Or it refers to the continents in the directions and intermediate directions, i.e., the twelve continents. Or, in another way, it refers to the residences of the eight directional guardians, such as Indra and Agni, in the surrounding environment, relying on the surrounding mountains. These are known as the creators of the world's rise and fall, and powerful beings such as Gandharvas and sages reside there, and it is the place relied upon by the renunciants and Brahmins who come from their lineages, so it is mentioned here. The so-called mountains refer to the main mountains such as Yoke-Bearing Mountain, and the smaller mountains such as Mount Kailash and Mount Mandara. The so-called forests refer to the seven or twelve great forests, etc. The reason for mentioning mountains and forests is that ascetics travel and reside in them, meaning the ground is vast. The meaning of the other words is that it is more excellent than the desire realm and better than the heavenly realm, which shows that it transcends all actions in the three realms. This passage is also another expression of the essence of the meaning, and the meaning of this essence is explained by the venerable Vasubandhu, and is more easily explained by Tāranātha. May it be virtuous! Commentary on the Second Chapter is completed. Homage to the Guru! The dhāraṇī of the second chapter is: eight faults and the Dharma that eliminates these faults, the form mantra, and its benefits, in brief.
Chinese
由四种意义所显示。第一是，轻蔑佛与法等。也就是，这并非出自小乘的律藏，而是出自大乘。经部的词句意义，看似矛盾实则不矛盾的众多之处，是为了舍弃这八种过失而宣说的。再者，分别解说各自的譬喻。为了舍弃轻蔑往昔诸佛的意义，宣说了如来毗婆尸等的寿命与刹土，以及眷属圆满之时，是不可计量的。那么，对于导师释迦牟尼佛，认为是最微小的这种轻蔑，为了舍弃此意义，（佛说）在那时那刻，我自身成为圆满正等觉佛，名为毗婆尸。就像这样宣说，也就是，往昔之身，以随行的方式，无论是差异还是相同，都是一样的。佛陀一旦证悟，就认为一切本体都是一样的。如同恒河之水汇入大海，大海既是恒河，也是印度河一样，这是考虑到平等性。轻蔑法，是指十二部经，或者三藏，认为这些是贱民和破戒妇女也能听闻的，是共通的，容易获得，并且是被指责的。对此，如来所说的法，是所有烦恼和痛苦的对治，是所有智慧和安乐之因。因此，正如所说，如果对如恒河沙数般的如来进行承侍恭敬，就能生起对大乘的了知。因为需要从不可估量的圆满之因中成就，所以显示出极其难以获得。总的来说，仅仅是正法，特别是仅仅听闻大乘之法，也必定是极其难以获得的。然而，那样宣说，是因为当时的所化众生，理解为对大乘之法生起听闻的智慧，需要那样的因，从而舍弃对法的轻蔑，变得恭敬。实际上，仅仅是不听闻的智慧，并非清净的智慧，因此，是为了生起直接证见大乘意义的智慧，需要那样的因。这是确实的，无数劫
English
It is shown by four meanings. The first is, to despise the Buddha and the Dharma, etc. That is, it does not come from the Vinaya Pitaka of the Hinayana, but from the Mahayana. The words and meanings of the Sutras, many places that seem contradictory but are not, are spoken to abandon these eight faults. Furthermore, to explain the respective metaphors separately. In order to abandon the meaning of despising the Buddhas of the past, it is said that the life and pure lands of the Tathagata Vipassi, etc., and the time of perfect retinue, are immeasurable. Then, for the Teacher Shakyamuni Buddha, thinking that he is the smallest, in order to abandon this contempt, (the Buddha said) at that time, at that moment, I myself became the perfectly enlightened Buddha, named Vipassi. It is like this saying, that is, the body of the past, in the manner of following, whether it is different or the same, it is the same. Once the Buddha attains enlightenment, he considers that all entities are the same. Just as the water of the Ganges merges into the great ocean, the ocean is both the Ganges and the Indus, this is considering equality. To despise the Dharma, refers to the twelve divisions of scripture, or the three pitakas, thinking that these are also heard by outcastes and women who have broken their vows, are common, easily obtained, and are blamed. To this, the Dharma spoken by the Tathagata is the antidote to all afflictions and sufferings, and is the cause of all wisdom and happiness. Therefore, as it is said, if one serves and reveres the Tathagatas as numerous as the sands of the Ganges, one will generate knowledge of the Mahayana. Because it needs to be accomplished from immeasurable perfect causes, it shows that it is extremely difficult to obtain. In general, just the true Dharma, especially just hearing the Mahayana Dharma, is certainly extremely difficult to obtain. However, that is said because the disciples of that time understood that generating the wisdom of hearing the Mahayana Dharma requires such a cause, thereby abandoning contempt for the Dharma and becoming respectful. In reality, just the wisdom of not hearing is not pure wisdom, therefore, in order to generate the wisdom that directly sees the meaning of the Mahayana, such a cause is needed. This is certain, countless eons.