Chinese
那摩 方便༴。 顶礼至尊金刚瑜伽母三轮坛城本尊众眷属尊前༴。乐空༴。 出生༴。 广大༴。 无漏༴。 祈请住持教法兄妹护法眷属众，以及长寿五姐妹等欢喜享用。 恳请以慈悲纳受，祈为迅速成就胜共之。 悉地助伴。 那摩 方便等༴。 祈请护法及守护藏地之十二坚母尊前班杂༴。乐空༴。 出生༴。 广大༴。 无漏༴。 轮回六道偿债悲悯之宾客，为令所有如母有情众生皆得饱足故而回向。 祈请欢喜纳受，愿瑜伽我等，遣除违缘，如意成办顺缘。 方便等༴。 愿所有如母有情众生，皆具受用之福分。 净治。 从空性中，由阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字出生之广大无垠之朵玛食子器皿中，由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字出生之朵玛，具足所欲五种功德，转变为无漏甘露之自性。 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）若（藏文：རོ，梵文天城体：रो，梵文罗马拟音：ro，汉语字面意思：若）等。<结尾不完整> 吉祥！ 贤友书释，如至尊一切智达热纳塔之语，第司·班觉南嘉所作笔记。 何者法界无边际，所知诸法悉周遍，内之智慧自明澈，如是如是尽知心。 祈愿大海慈悲藏，无勤任运事业力，轮涅胜义易成办，顶礼佛王胜自在。 圣龙树论典无垢道，极明珍宝明灯之慧，依谁恩德而得此，依至尊无等上师语而书写。 此外，于讲说此《亲友书》论典时，首先是名称的意义：印度语为苏赫利达列卡，藏语为《亲友书》，对与国王乐行关系亲近、情同手足的亲友，从遥远的地方以书信形式给予教诲，故称“书信”。译者的礼敬是向圣者文殊菩萨致敬，意为“成为青年”。往昔菩提行所行持，行持之时之身，从生到生一切
English
ﺋ༴. Accomplishment༴. Namo Method༴. Homage to the assembly of deities with the retinue of the three mandalas of the venerable Vajrayogini༴. Bliss-emptiness༴. Born༴. Extensive༴. Uncontaminated༴. I pray that the Dharma protectors and guardians, brothers and sisters, who uphold the teachings, and the Five Long-Life Sisters, etc., will be pleased to accept this offering. Please accept it with love, and be a helpful companion in quickly accomplishing the supreme and common. Accomplishment. Namo Method, etc. I pray that the Dharma protectors and guardians, and the twelve steadfast mothers who protect Tibet, will accept this offering. Bliss-emptiness༴. Born༴. Extensive༴. Uncontaminated༴. Guests of compassion who repay debts in the six realms of samsara, I dedicate this offering to satisfy all motherly sentient beings. Please accept it with joy, and may we yogis dispel obstacles and accomplish favorable conditions as desired. Method, etc. May all motherly sentient beings have the fortune to enjoy these offerings. Purification. From emptiness, in the vast and boundless vessel of the torma that arises from the syllable Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), the torma that arises from the syllables Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) possesses the five qualities of desire and transforms into the nature of uncontaminated nectar. Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) ka (藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎) ro (藏文：རོ，梵文天城体：रो，梵文罗马拟音：ro，汉语字面意思：若), etc. <Incomplete ending> Oṃ Svasti! This is a commentary on the "Letter to a Friend," a handwritten manuscript by Desi Phuntsog Namgyal, according to the words of the venerable omniscient Tāranātha. He whose mind knows all that exists, as it is and as it appears, pervading the boundless expanse of the Dharma realm and all objects of knowledge without exception; I bow to the King of Buddhas, the Lord of Freedom, who effortlessly and spontaneously accomplishes the supreme purpose of samsara and nirvana through the power of his compassionate treasure of aspiration-oceans. The stainless path of the treatises of the noble Nāgārjuna, the wisdom of the precious lamp that illuminates it perfectly, I write this according to the words of the venerable, incomparable guru, by whose kindness this has been found. Furthermore, in explaining this treatise, "Letter to a Friend," first, the meaning of the title: In Sanskrit, it is Suhrllekha; in Tibetan, "Letter to a Friend." It is called a "letter" because it is a teaching in the form of a letter from afar to a king who is close and friendly, like a dear friend. The translator's homage is to the noble Mañjuśrī, meaning "becoming young." In the past, the conduct of the Bodhisattva, the body at the time of conduct, from birth to birth, all
Chinese
所有地方从有家到无家出家，恒常唯独行持梵行的，如同童子、少年安住清净一般，称为菩萨童子的地位。关于正文意义的开场白和正文两部分。第一部分是： 具有功德自性，堪为行善的我， 从善逝之语所生起的， 积累福德，为了前方，殊胜的妙音这些， 稍微聚集，是您听闻的范畴。 应当对谁进行教诲呢？对于种姓、血统圆满，智慧、布施、信仰、精进广大等功德自性者，恒常行持善事，安住于应理之事的国王，如此称呼后，教诲者龙树我，教诲的体性并非自创，而是如善逝之语中所出现的那样，将意义重复陈述而产生的这些教诲。必要是国王希求福德，或者为了善妙的意乐增上。如何教诲的方式是：在阇提的内部，从不相等的组合之中，将组合编排成殊胜的妙音，即从如来所说如大海般的经典中，为了必要、接近所需的意义，稍微聚集的这些，国王您应当听闻。开场白的其余意义是： 犹如善逝身像木制成， 制作如何也好，智者皆供养。 同样我的诗歌虽恶劣， 然依仗圣法之说故，不应毁谤。 如果说不应听闻恶劣的教诲者之言，那么，善逝佛陀的身像，即使是用普通的木头制作，造型、比例不协调，无论制作成什么样子，因为是佛像的缘故，有智慧的人们都会供养。同样，我龙树是凡夫俗子，是恶劣的教诲者，而且我所说的词句，我的诗歌既恶劣又不美好，但是因为依靠如来所说的经典，如实地宣说圣法的意义，所以，因为依靠的缘故，因为是重复宣说佛陀以前所说的话，所以不应毁谤。
English
Everywhere, having renounced the household life and always practicing celibacy, like a pure young child, it is called the stage of a Bodhisattva child. There are two parts: the introduction to the meaning of the text and the actual text. The first part is: I, who possess the nature of virtue and am worthy of doing good, From the words of the Sugata, Accumulating merit, for the sake of the future, these excellent melodies, Slightly gathered, are fit for you to hear. To whom should instruction be given? To those who possess excellent lineage and family, and the nature of virtues such as great wisdom, generosity, faith, and diligence, always engaging in virtuous deeds, and abiding in appropriate actions, calling them kings. The instructor, Nāgārjuna, instructs that the nature of the instruction is not self-created, but rather, as it appears in the words of the Sugata, repeating the meaning. The purpose is for the king to desire merit, or for the sake of increasing virtuous intention. The manner of instruction is: within the Jāti, from unequal combinations, arranging the combinations into excellent melodies, that is, from the Buddha's teachings like an ocean, for the sake of necessary and closely needed meanings, these slightly gathered things, King, you should listen to. The remaining meaning of the introduction is: Just as the Sugata's image is made of wood, No matter how it is made, the wise offer it. Likewise, even though my poetry is bad, Because it relies on the saying of the sacred Dharma, it should not be criticized. If it is said that one should not listen to the words of a bad instructor, then, the image of the Sugata Buddha, even if it is made of ordinary wood, with a shape and proportions that are not harmonious, no matter how it is made, because it is an image of the Buddha, wise people will offer it. Likewise, I, Nāgārjuna, am an ordinary person, a bad instructor, and the words I speak, my poetry is both bad and not beautiful, but because it relies on the words of the Tathagata, truly proclaiming the meaning of the sacred Dharma, therefore, because it relies on it, because it is repeating what the Buddha said before, it should not be criticized.
Chinese
应当行持并接受，这是谦逊之语。又，其余的意义是：大雄的教言是多么悦耳啊！即使在您的心中早已明了，但是，用石灰粉刷过的房屋，被月光照耀时，为何不能更加洁白呢？如果佛所说的话没有比其他更高深的意义，那就不需要重复教导了，是这样吗？大雄的教言，落入心中，意义殊胜，悦耳动听，有许多美好的品质，即使国王您在心中早已领会并了解，但再次阐明，并且将佛经中广博而分散的意义汇集在一起，就像备忘录一样不会混淆。例如，用石灰粉刷过的白色房屋，被月光照耀时，为何不能更加洁白呢？实际上会更加洁白。正文方面，有两种先于一切道的法，即：信仰和谨慎。在信仰的法类中，首先是如何修习信仰的方法：胜者佛陀、正法与僧伽，布施、戒律和天神，以及忆念，善妙地宣说，忆念这些各自的功德之聚。胜者对眷属们说：应当修习忆念佛陀，忆念正法，忆念僧伽，忆念布施，忆念戒律，忆念天神这六种。这样宣说。也就是忆念佛陀的身语意的功德，正法的利益，僧伽的功德，布施和戒律的利益，欲界和色界天神们的住处、身体、受用三者的功德，以及行持善业所产生的果报，以及忆念这些各自的功德之聚是如何存在的，这就是随念。欲界和色界的天神，具有往昔善业的果报和神通，能够亲眼看到世间所作的善恶之事，因此，如果没有如法修持正法，天神们也……
English
It is appropriate to practice and accept, this is a humble expression. Furthermore, the remaining meaning is: How pleasing are the words of the Great Hero! Even though you, O King, have already understood them in your heart, why should not the light of the moon make a whitewashed house even whiter? If the words of the Buddha have no meaning superior to others, then there is no need to repeat the teachings, is that so? The words of the Great Hero, falling into the heart, are of excellent meaning, pleasing to the ear, and possess many good qualities. Even though you, O King, have already comprehended and understood them in your heart, they are clarified again, and the vast and scattered meanings within the Buddhist scriptures are gathered together, becoming like a memorandum that will not be confused. For example, why should not a white house plastered with lime become even whiter when illuminated by the light of the moon? In reality, it will become even whiter. In terms of the actual text, there are two dharmas that precede all paths: faith and mindfulness. Among the categories of the dharma of faith, the first is how to cultivate faith: The Victorious One, the Buddha, the Dharma, and the Sangha, giving, discipline, and the gods, and mindfulness, excellently proclaimed, to remember the collections of qualities of each of these. The Victorious One said to the retinue: You should cultivate the mindfulness of the Buddha, the mindfulness of the Dharma, the mindfulness of the Sangha, the mindfulness of giving, the mindfulness of discipline, and the mindfulness of the gods, these six aspects. Thus he proclaimed. That is, to remember the qualities of the Buddha's body, speech, and mind, the benefits of the Dharma, the qualities of the Sangha, the benefits of giving and discipline, the qualities of the abodes, bodies, and enjoyments of the gods of the desire and form realms, and the results arising from practicing virtuous deeds, and to remember how these collections of qualities of each of them exist, this is mindfulness. The gods of the desire and form realms possess the fruits of past virtuous deeds and clairvoyance, and are able to directly see the good and bad deeds done in the world, therefore, if the holy Dharma is not practiced properly, even the gods...
Chinese
恐怕会感到羞愧吧。出家人应当忆念并作为见证。信仰也分为对人和对法两种，忆念佛和僧是对人的信仰。忆念布施、戒律、天神是对法的信仰，忆念法是对法的信仰的本质。信仰布施和戒律二者，是从修行证悟的法中对这两者个别地信仰。忆念天神也是因为信仰其因——善业，所以也包含在对法的信仰之中。在讲述具有信心的行为时，首先要安住于十善业道，即：十善业道要以身、语、意恒常依止，并且要戒除酒类，同样也要对善良的生计感到欢喜。杀生、不予而取、邪淫是身体的三种行为；妄语、离间语、恶语、绮语是语言的四种行为；贪心、害心、邪见是意念的三种行为。像这样，以意念舍弃十种不善业，并且以身语的行为从不善业中返回，从而使舍弃十不善业的十善业道，以身语意时时依止，并且安住于舍弃罪恶。不仅如此，如果沉迷于酒，就会变得放荡不羁，从而会从事不善业，因此也要戒除酒类。不与三宝的财物等不清净的生计为伍，而是善良的生计，也要对这些感到欢喜。之后，讲述学习布施的方法，即：讲述布施的原因、布施的对象、如何布施这三种方法：知晓享用动摇无实义，于乞丐婆罗门贫者与亲友，布施如法行持至彼岸，无有胜于布施之亲友。享用之物必定是不稳固且动摇、分离和坏灭的。不仅会坏灭和改变，而且拥有享用之物也对来世没有利益等等。因为必定会分离且没有满足的时候，所以是没有意义的。将享用之物布施