Chinese
为了利益那些被臆想迷惑的人，舍弃了《阿毗达磨俱舍论》的广略本，为了简明地显示不迷惑的意义，我造了另一部《阿毗达磨摘要论》。因此，作此论并非没有必要，这些偈颂已简要地陈述了。关联是什么？需要是什么？所说是什么是呢？“想要造论”这句是关联。“为了了解自己导师的伟大自性”这句是需要。“首先进行赞颂，以此作为论著的开端”这句是所要说的。因为要熟悉，所以是功德。善良的人们应该习惯于追求有意义的事物。 “一切”是指断除圆满。“常”是指智慧圆满。“从轮回的泥潭中救度众生”是指利益他人圆满。“向如实宣说者顶礼”是指三界唯一的导师圆满。“从轮回的泥潭中救度众生”一句中，“轮回”是指轮回，即近取五蕴或五道，是流转和还灭的事物，是生灭的事物。“轮回即是泥潭，所以是泥潭”。因为与泥潭相似，所以是泥潭，因为是普遍执着之处，并且难以超越，所以像泥潭一样。因为具有生和死，所以是众生。“救度”是指被救度。“如实宣说者”一句中，什么是谁的意义，那就是如实。如实地宣说，所以是如实宣说者。将“向如实宣说者顶礼”一句联系起来。其中的“他”是指具有自利和他利者。“顶礼”表示以身、语、意恭敬地表达。“将要详细解释论典”一句中，为了说明成为获得利益和舍弃无益之因，并且为了从罪过和痛苦中解脱，所以是论典。除此之外，就是武器了。是其中最殊胜的，或
English
In order to benefit those who are confused by speculation, I have abandoned the extensive and concise versions of the Abhidharma-kośa and composed another concise Abhidharma summary, showing the meaning without confusion. Therefore, it is not unnecessary to compose this treatise, and these verses have been briefly stated. What is the connection? What is the need? What is to be said? "Wanting to compose a treatise" is the connection. "In order to know the greatness of one's own teacher" is the need. "First, composing the salutation that precedes the statement of qualities" is what is to be said. Because it is to be familiarized, it is qualities. Those who seek goodness should become accustomed to meaningful things. "All" means the perfection of abandonment. "Constant" means the perfection of wisdom. "Rescuing beings from the mire of samsara" means the perfection of benefiting others. "Saluting the one who teaches according to reality" means that this unique teacher of the three realms is perfect. In the phrase "Rescuing beings from the mire of samsara," "samsara" refers to samsara, which is the five aggregates of clinging or the five destinies, which are things that flow and return, things that are born and cease. "Samsara itself is mire, so it is mire." Because it is similar to mire, it is mire, because it is a place of universal attachment and difficult to overcome, it is like mire. Because it possesses birth and death, it is beings. "Rescuing" means being rescued. In the phrase "the one who teaches according to reality," what is the meaning of whom, that is reality. Teaching according to reality, therefore it is the one who teaches according to reality. Connect the phrase "saluting the one who teaches according to reality." The "he" in it refers to those who possess self-benefit and other-benefit. "Saluting" means expressing respectfully with body, speech, and mind. In the phrase "will explain the treatise in detail," in order to explain that it becomes the cause of obtaining benefit and abandoning the useless, and in order to liberate from faults and suffering, therefore it is a treatise. Other than that, it is a weapon. It is the most excellent of them, or
Chinese
分别解说是应当善说的。因为论著很多，如果问是什么论著，就说是《俱舍论》。说“法”是为了断除推理等的论著。说“藏”是为了了解其他从法中摄集的内容。如是说：‘在此为了真实包含其义，此之处即是，故名法藏。’等等将会解说。说“想要造论”是因为，调伏弟子故名为论著。调伏也是善妙地安立善趣和解脱之因，以及舍弃恶趣和轮回之因。说“想要造”的意思是想要欢喜、想要教导、想要分别解说之义。通过显示意义，论著将会被显示。关于“自己的本师”，因为“本师”一词总括了所有的本师，所以说了“自己的”。因为还有自己的马等其他，所以说了“本师”，这将显示为如世尊佛陀。因为承诺皈依他，并且为了随行他的教导，所以成为他的自己的本师。或者，因为我从发菩提心之时起，就将一切有情视为弟子的对象，并完全投入到仅仅为了他们的利益的团体中，并且为了现证菩提，所以这才是所有有情自己的本师，而不是其他。因此，为了摄取所有有情，并且为了显示是从现证菩提中来的，所以说了“自己的本师”。如是说：‘众生贫乏因愚昧，勇士大悲味唯一，长久欲利有情者，自身怙主汝不寻。’就像所说的那样。关于“为了了知伟大的自性”，伟大的自性的事物就是伟大的自性，也就是一切有情的至上性，以及成为一切有情应皈依之处。其中，业和断
English
To explain separately is what should be well explained. Because there are many treatises, if asked what treatise it is, it is said to be the Abhidharmakosha. Saying "Dharma" is to cut off treatises of reasoning and so on. Saying "Treasury" is to know other contents collected from the Dharma. As it is said: 'Here, in order to truly contain its meaning, this place is it, therefore it is called Dharma Treasury.' And so on will be explained. Saying "wanting to compose a treatise" is because, taming disciples is called a treatise. Taming is also excellently establishing the cause of good destinies and liberation, and abandoning the cause of bad destinies and samsara. Saying "wanting to do" means wanting to rejoice, wanting to teach, wanting to explain separately. By showing the meaning, the treatise will be shown. Regarding "one's own teacher," because the word "teacher" encompasses all teachers, so it is said "one's own." Because there are also one's own horses and other things, so it is said "teacher," which will be shown as the Buddha, the Bhagavan. Because of vowing to take refuge in him, and in order to follow his teachings, he becomes his own teacher. Or, because from the time I generate the mind of enlightenment, I have regarded all sentient beings as objects of disciples, and have completely devoted myself to the group that is solely for their benefit, and in order to realize enlightenment, this is the own teacher of all sentient beings, not another. Therefore, in order to take all sentient beings, and in order to show that it comes from the realization of enlightenment, it is said "one's own teacher." As it is said: 'Beings are impoverished by ignorance, the hero's great compassion is of one taste, desiring to benefit beings for a long time, you do not seek your own protector.' Just like what was said. Regarding "in order to know the great self," the thing of the great self is the great self, that is, the supreme nature of all sentient beings, and the very nature of being worthy of refuge for all sentient beings. Among them, karma and abandonment
Tibetan
་དང༌། ཡེ་ཤེས་ཕུན་སུམ་ཚོགས་པ་བརྗོད་པས་ནི་སེམས་ཅན་ཐམས་ཅད་ཀྱི་མཆོག་ཉིད་དུ་ཤེས་པར་བྱ་སྟེ། དེ་ལས་གཞན་པ་རྣམས་བླ་ན་མེད་པའི་སྤངས་པ་དང་ཡེ་ཤེས་མེད་པའི་ཕྱིར་རོ། །འཁོར་བའི་འདམ་ལས་འགྲོ་བ་དྲངས་པས་ནི་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྐྱབས་སུ་འོས་པ་ཉིད་དོ། །རྣམ་པ་གཅིག་ཏུ་ན་ཆེ་བའི་བདག་ཉིད་ནི་རང་གི་དོན་ཕུན་སུམ་ཚོགས་པ་དང༌། གཞན་གྱི་དོན་ཕུན་སུམ་ཚོགས་པའོ། །དེ་ལ་ཡོན་ཏན་བརྗོད་པ་སྔོན་དུ་འགྲོ་བའི་ཕྱག་འཚལ་བ་རྩོམ་མོ་ཞེས་བྱ་བའམ། འདི་ལ་ཡོན་ཏན་བརྗོད་པ་སྔོན་དུ་འགྲོ་བ་ཞེས་ཚིག་བསྡུ་སྟེ། དེ་ནི་ཚིགས་སུ་བཅད་པའི་ཕྱེད་གོང་མའོ། །རྐང་པ་གསུམ་པར་ནི། དེ་ལ་ཕྱག་འཚལ་ཏེ་ཞེས་ཕྱག་འཚལ་བ་བརྩམས་ཏེ། དེའི་ཕྱིར་ཕྱག་འཚལ་བ་ནི་ཡོན་ཏན་བརྗོད་པ་སྔོན་དུ་འགྲོ་བ་ཡིན་ནོ། །ཡོན་ཏན་བརྗོད་པ་ནི་ཡོན་ཏན་རྣམས་གསལ་བར་བྱེད་པའོ། །དེ་ལ་ཕྱག་འཚལ་བ་རྩོམ་མོ་ཞེས་བྱ་བ་ནི་རང་གི་སྟོན་པ་དེ་ལ་སྟེ། ཕྱག་འཚལ་བ་དང་འབྲེལ་པས་བཞི་པའོ། །རྣམ་པར་དབྱེ་བ་བསྒྱུར་བ་ནི་དོན་གྱི་དབང་གིས་སོ། །ཕྱག་འཚལ་བ་རྩོམ་མོ་ཞེས་བྱ་བ་ནི་ བསྟན་བཅོས་བྱེད་པར་འདོད་པས་ཞེས་བྱ་བ་འདི་དང་སྦྱར་ན། ཕྱག་འཚལ་བ་ནི་ཡོན་ཏན་ཐུན་མོང་མ་ཡིན་པ་མངའ་སྙམ་པ་སྔོན་དུ་འགྲོ་བའི་མགོ་བོས་འདུད་པའོ། །ཡང་ན་རང་དང་གཞན་དག་ལ་བསོད་ནམས་ཉེ་བར་བསག་པར་འདོད་པས་སྟོན་པ་ལ་མཆོད་པ་བསྒྲུབ་པར་བྱ་བའི་ཕྱིར་ལུས་དང༌། ངག་དང༌། ཡིད་དག་གི་སྒོ་ནས་ཡོན་ཏན་བརྗོད་པ་སྔོན་དུ་འགྲོ་བས་ཕྱག་འཚལ་བ་རྩོམ་སྟེ། དེ་ལྟ་ན་ནི་ཆེ་བའི་བདག་ཉིད་ཀྱང་ཤེས་པར་བྱས་ལ། རང་དང་གཞན་དག་ལ་བསོད་ནམས་ཉེ་བར་བསགས་པ་རྗེས་སུ་བསྒྲུབ་པ་བྱས་པར་ཡང་འགྱུར་རོ། །ངག་གི་དོན་རྟོགས་པ་ནི་ཚིག་གི་དོན་རྟོགས་པ་སྔོན་དུ་འགྲོ་བ་ཡིན་པས་ད་ནི་ཚིག་གི་དོན་བསམ་པར་བྱ་བ་ནི། གང་ཞིག་ཅེས་བྱ་བ་ནི་སངས་རྒྱས་བཅོམ་ལྡན་འདས་ཀྱི་དབང་དུ་བྱས་ནས་སྨྲས་པའོ་ཞེས་བྱ་བ་ལ། གང་ཞིག་ཅེས་བྱ་བ་ནི་མིང་ཐམས་ཅད་པ་ཞེས་བྱ་བ་ཐུན་མོང་བ་རྗོད་པར་བྱེད་པའི་སྒྲ་ཡིན་ལ། ཐུན་མོང་བའི་སྒྲ་ཡང་དོན་དང༌། སྐབས་དང༌། རྟགས་ལ་སོགས་པ་ལ་ལྟོས་པ་མེད་པར་ཁྱད་པར་ལ་གནས་པར་བྱ་བར་མི་ནུས་སོ། །དེའི་ཕྱིར་འདི་ནི་ཆོས་མངོན་པ་འཆད་པའི་སྐབས་ཀྱིས་གཞན་ལས་རྣམ་པར་བཅད་དེ་སངས་རྒྱས་བཅོམ་ལྡན་འདས་ཉིད་ལ་འཇུག་སྟེ། ཆོས་མངོན་པ་འཆད་པར་རྩོམ་པ་ན་སངས་རྒྱས་ལས་གཞན་སྟོན་པ་མ་ཡིན་ཏེ། དེའི་ཕྱིར་གང་ཞིག་ཅེས་བྱ་བ་ནི་སངས་རྒྱས་བ
Chinese
，以宣说圆满智慧，应知是所有众生之至上者，因彼之外，其余皆无无上之断证与智慧。从轮回泥潭中救拔众生，实为一切众生应皈依之处。另一种说法是，伟大之体性即是自利圆满和他利圆满。因此，造颂赞功德之前行之顶礼。或者说，此处将“赞颂功德之前行”一词简略，那是偈颂的上半部分。第三句是，对其顶礼，即已开始顶礼。因此，顶礼是赞颂功德之前行。赞颂功德是使功德显明。所谓“对其顶礼”是指自己的导师，与顶礼相关联，是第四句。改变分类是依仗意义而定。所谓“顶礼”是，与想要造论者相结合，顶礼是以认为具有不共功德之心为前导的头部敬礼。或者，为了自己和他人积累功德，为了对导师进行供养，通过身、语、意三门，以赞颂功德为前行而进行顶礼。如此一来，既能了解伟大之体性，也能实现为自己和他人积累功德。领悟语言的意义是以领悟词语的意义为前提，因此现在应当思考词语的意义。所谓“何者”，是指以佛陀薄伽梵为对象而说的。所谓“何者”，是指所有名称，是表达共同之词。共同之词不依赖于意义、场合、标志等，无法安住于差别之中。因此，此处因宣讲法相之场合而与其他区分，仅指佛陀薄伽梵，因为在开始宣讲法相时，导师不是佛陀之外的其他，因此，所谓“何者”即是佛陀薄伽梵。
English
and by expressing the perfection of wisdom, it should be known as the supreme of all sentient beings, because others besides that lack unsurpassed abandonment and wisdom. Leading beings out of the mud of samsara is indeed worthy of refuge for all sentient beings. In another way, the nature of greatness is the perfection of one's own benefit and the perfection of the benefit of others. Therefore, the prostration that precedes the praise of qualities is composed. Or, here the phrase "preceding the praise of qualities" is abbreviated, which is the upper half of the verse. The third line is, prostrating to that, the prostration is begun. Therefore, prostration is the preceding of the praise of qualities. Praising qualities is to make the qualities clear. The so-called "prostrating to that" refers to one's own teacher, and is related to prostration, which is the fourth line. Changing the classification depends on the meaning. The so-called "prostration" is, combined with the one who wants to compose the treatise, prostration is the head bowing that precedes the thought of possessing uncommon qualities. Or, in order to accumulate merit for oneself and others, and in order to accomplish offerings to the teacher, through the three doors of body, speech, and mind, prostration is performed with the praise of qualities as a preliminary. In this way, one can understand the nature of greatness, and also accomplish the subsequent accumulation of merit for oneself and others. Understanding the meaning of language is preceded by understanding the meaning of words, so now the meaning of words should be considered. The so-called "whoever" refers to the Buddha Bhagavan as the object of speech. The so-called "whoever" refers to all names, which is a word expressing commonality. A common word does not depend on meaning, occasion, sign, etc., and cannot abide in difference. Therefore, here, because of the occasion of explaining the Dharma, it is distinguished from others and only refers to the Buddha Bhagavan, because when beginning to explain the Dharma, the teacher is not other than the Buddha, therefore, the so-called "whoever" is the Buddha Bhagavan.