Chinese
具足功德无垢慧者已开显，然彼语深邃，未能悟解诸愚蒙。 舍弃非义之生，导师与教安立于殊胜处，为成办大利，理智顶严，一切语者之至尊。 以七部之光明，明晰显扬正理之大论。如是仪轨，天饰法等，圣地语者之月照亮黑夜。 于此雪山之中，以利他之心，精勤之风所高扬，昔日贤哲星宿列，虽生些许日光。 然直至萨迦巴之日光明照未及，宗派臆造之壳中，功德之意未得彰显。 是故，具足天生火镜所成，真正传承之骏马者，文殊智慧日轮中，涌出善说之光芒万丈。 理藏以理智之光，照亮真正理智之殊胜道。我亦随行彼语者之后，于进退之处，取舍之方便。 以名言量所衡量之境，了知之方式，获得与大论相符之显现。此善说亦如彼之仪轨，论之次第何者从何出，所诠之主为何者所诠等。 如实宣说具德称之意。然仅依理藏之释词，而作总摄之语者虽众，然唯我如实解释彼善说所诠释之释量论之论义。 普贤之化身名称之，以庄严论典虚空之宝，散发理智之光芒万千，此乃普贤之光芒。 未见以恶劣乌鸦之声求义，邪见恶兆之转移，如实恭敬吸引福运之妙音者，亦是薄福之人。 于宣说义语经部宗义之时，唯许自证之明分作为有境，立式之因非为境，然于自时显现之时，则说为境。 臆造总相许为实有，且说彼与诸明分本体为一，未摄于义共相
English
He who possesses immaculate wisdom, endowed with glory, has revealed it. However, those who are ignorant of its profound words are deluded. Having abandoned meaningless lives, the teacher and teachings are established in an excellent place. To accomplish great benefit, the crown jewel of reason, the supreme of all speakers, With the light of the seven treatises, clearly illuminates the great treatise of correct reasoning. Such a method, like the adornment of the gods, Dharma, etc., the moon of the speakers of the holy land illuminates the night. In this snowy mountain range, with altruistic intention, the wind of diligence greatly elevates, although the rows of ancient wise men, like stars, create a dim light, Until the sunlight of the Sakyapas shines, the meaning of merit cannot be revealed from the shell of fabricated tenets. Therefore, the one with the jade horse of the true lineage, born from the naturally occurring fire crystal, from the mandala of Manjushri's wisdom sun, emanates a thousand rays of excellent speech. The treasury of reason, with the rays of reason, illuminates the supreme path of true reason. I also follow after that speaker, at the place of entering and withdrawing, the means of accepting and rejecting. The way of understanding the object to be measured by nominal validity, I have obtained an appearance that is in accordance with the great treatise. This excellent speech is also in accordance with his method, the order of the treatise, what comes from what, What is the main subject matter, what does it show, etc. I explain the intention of glorious fame as it is. Although there are many speakers who rely only on the words of the commentary on the treasury of reason and make general summaries, However, only I explain the meaning of the commentary on the Compendium of Valid Cognition as explained by that excellent speech. The emanation of Samantabhadra, the name, Adorning the jewel of the sky of the treatises, scattering a hundred thousand rays of reason, this is the ray of Samantabhadra. Not seeing the pursuit of meaning with the voice of a bad crow, the transfer of evil omens of wrong views, Those who respectfully attract the melodious sound of fortune are also people of little merit. When explaining the tenets of the Meaningful Sutra School, they only allow the clarity of self-awareness as the object, the cause of establishment is not the object, But when examining the appearance at its own time, they say it is the object. They allow the fabricated generalities to be real, and say that it and all the clear parts are one entity, not included in the general meaning.
Chinese
说是总相存在。个别认为在共同的基础上存在。说一切自相各自相异。说是相异之外有其他的排除。否定即使是决断时也是否定。说是两个否定是真实的开头。自相认为是声音的实际所说。说实际所说是能说的事物。说是实际显示和实际所说和实际名称全部没有差别。凡是互相舍弃而安住的，因为说了相违，所以认为火烟相违。因为没有名称就不会产生关系，所以马以外的他物牛与马相关。经中也说，作为标志的功德的三相是具有功德者的理由。认为心中安放的顺品和违品，因为是实际相违，所以说是诤论的双方。当说无意义的唯识宗时，即使在名称时也说没有外境，用理智分析时，认为色等存在。当说虚假相的宗派时，显现自时的所取相，就此认为是知识本身，并且就此，说是能取相是自证的假立。说是即使是知识，也不是真实的。如是等等在经部和唯识宗的宗派大海中，对于区分名言和胜义，没有能力建立智慧之船的，那些自以为是的学者们，说些没有定准的废话。这些是被法称抛弃的，落入西藏的二十一种恶分别。这是为了成立自以为是的学者们，败坏智慧的理由，因为太多了无法衡量。因此，为了消除那些自以为是精通理智的人们的各种邪见之网，并且为了确定真正的意义，所以造了这个无误要义之日。凡是成就的极白善聚，都敬献给一切佛陀的自性金刚持，以及根嘎桑布（庆喜贤）等所有持教上师，以及善逝的众会。愿从他们慈悲的云聚中，所降下的加持甘露之雨，能够遍及我和我的一切生世的母亲，以及虚空般的众生。名为《释量论》的注释《普贤光芒》是雪域的理智者
English
It is said that universals exist. Individuals believe that they exist on a common basis. It is said that all self-characteristics are different from each other. It is said that there are other exclusions besides differences. Negation is negation even at the time of determination. It is said that two negations are the real beginning. Self-characteristics are considered to be the actual expression of sound. It is said that the actual expression is the object of expression. It is said that there is no difference between actual manifestation, actual expression, and actual name. All that exists by abandoning each other, because contradiction is spoken of, fire and smoke are considered contradictory. Because there is no name, there will be no relationship, so the cow, which is a substance other than the horse, is related to the horse. The scriptures also say that the three aspects of the qualities of the sign are the reason for the one who possesses the qualities. It is said that the concordant and discordant aspects that are placed in the mind are the two aspects of the dispute because they are actually contradictory. When speaking of meaningless Vijnanavada, even at the time of naming, it is said that there is no external object, and when analyzed with reason, it is believed that form and so on exist. When speaking of the school of false appearances, the apprehended aspect that appears at its own time is considered to be knowledge itself, and on this basis, it is said that the grasping aspect is the imputation of self-awareness. It is said that even if it is knowledge, it is not true. Thus, in the ocean of the schools of Sutra and Mind-Only, those self-proclaimed scholars who are unable to build a boat of wisdom to distinguish between nominal and ultimate truth, speak nonsense without any certainty. These are the twenty-one evil discriminations that were abandoned by Dharmakirti and fell into Tibet. This is to establish the reasons for the self-proclaimed scholars to corrupt wisdom, because there are too many to measure. Therefore, in order to eliminate the various nets of wrong views of those who claim to be proficient in reason, and in order to determine the true meaning, this unerring essential sun has been made. All the extremely white collections of merit that have been accomplished are offered to Vajradhara, the essence of all Buddhas, as well as to all the lineage masters such as Kunga Sangpo (Ananda Bhadra), and to the assembly of the Sugatas. May the rain of blessings and nectar that comes from their compassionate clouds spread to me and the mothers of all my lives, as well as to all beings as vast as space. This commentary on the Pramanavarttika called "The Rays of Samantabhadra" is a logician in the land of snows.
Tibetan
རྣམས་ཀྱི་གཙུག་གི་ནོར་བུ་གྱུར་པ་མཁྱེན་རབ་ཀྱི་དབང་ཕྱུག་སངས་རྒྱས་འཕེལ་གྱི་དྲུང་དུ་ལུང་རིགས་ལེགས་པར་སྦྱངས་ཤིང་གཞན་ཡང་མཁས་གྲུབ་དུ་མ་བསྟེན་པས། སྡེ་སྣོད་གསུམ་དང་རྒྱུད་སྡེ་བཞིའི་དོན་ལ་བློ་ཁ་ཅུང་ཟད་ཕྱོགས་པ་མདོ་ཁམས་འབོམ་གྱི་ས་ཆར་སྐྱེས་པའི་བཙུན་པ་བསོད་ནམས་སེང་གེས་མདོ་དང་རྣམ་འགྲེལ་ངེས་རང་འགྲེལ་དང་བཅས་པ་གོང་འོག་དང་ཕན་ཚུན་བསྡེབས། དགོངས་འགྲེལ་ཆེན་པོ་རིགས་པའི་གཏེར་གྱིས་གཞི་བྱས། དེར་ཅུང་ཟད་མི་གསལ་བ་ལྷའི་འགྲེལ་པ་དང་། བོད་ཀྱི་མཁས་པ་སྔ་མ་རྣམས་ཀྱི་ལེགས་བཤད་ཀྱིས་ཁ་བསྐངས་ནས་རྒྱལ་བ་ཞེས་བྱ་བ་ཤིང་ཕོ་རྟའི་ལོ་ཁྲུམས་ཀྱི་ཟླ་བ་ལ་ཐུབ་བསྟན་རྣམ་པར་རྒྱལ་བའི་དགོན་པར་སྦྱར་བའི་ཡི་གེ་པ་ནི་གཞོན་ནུ་བཟང་པོས་བགྱིས་སོ།། །།འདི་བསྒྲུབས་པ་ལས་བྱུང་བ་ཡི། །དགེ་བ་གང་དང་གང་ཐོབ་པ། །དེས་ནི་སྐྱེ་བོ་ཐམས་ཅད་ཀྱིས། །བདེ་གཤེགས་ཤེས་རབ་མྱུར་ཐོབ་ཤོག །འགྲོ་བའི་སྡུག་བསྔལ་སྨན་གཅིག་པུ། །བདེ་བ་ཐམས་ཅད་འབྱུང་བའི་གནས། །བསྟན་པ་རྙེད་དང་བཀུར་སྟི་དང་། །བཅས་ཏེ་ཡུན་རིང་གནས་གྱུར་ཅིག །དགེའོ། །དགེའོ། དགེའོ།། །། གཞན་དོན་ལེའུ་བཞུགས།
Chinese
在諸位之頂上的珍寶，成為智慧之自在者的桑傑培（Sangs gye phel）尊前，精進研習經論，並且依止了眾多智者和成就者。對於三藏和四續部的意義，略微生起了領悟，出生於多康（mDo khams）翁（'Bom）地方的比丘索南僧格（bSod nams seng ge），將經部和《釋量論》的總義、自釋等上下互相結合。以大疏《理藏》為基礎。其中稍微不明顯的地方，則以天神釋和。以前的藏地智者們的善說加以補充，名為《勝者》的著作，是在木陽馬年（藏歷，公元1234年）仲月，於圖丹南嘉（Thub bstan rnam par rgyal ba）寺院繕寫完成的，書寫者是青年賢（gZhon nu bzang po）。 以此成就所生之，任何善與所獲之善，願彼一切有情眾，速疾獲得善逝智。眾生痛苦唯一藥，一切安樂生起處，教法利養與恭敬，具足長久住世願。善哉！善哉！善哉！ 利他品。
English
Having diligently studied the scriptures and reasoning in the presence of Sangye Phel, the master of wisdom, who is the jewel on the crown of all, and having relied on many wise and accomplished ones, the monk Sonam Senge, born in the Bom area of Dokham, has combined the Sutra and the general meaning of the Pramāṇavārttika, along with its auto-commentary, from top to bottom and with each other. Based on the great commentary, the Treasury of Reasoning. Where it is slightly unclear, it is supplemented by the commentary of the gods and the good sayings of the former Tibetan scholars. The work called "Victorious One" was completed in the Wood Male Horse year (Tibetan calendar, 1234 AD), in the middle month, at Thubten Namgyal Monastery, and the scribe was Zhonnu Zangpo. From whatever merit and virtue arises from accomplishing this, May all beings quickly attain the wisdom of the Sugata. The sole medicine for the suffering of beings, The source of all happiness, May the doctrine, with gain and respect, Remain long in this world. Good! Good! Good! Chapter on Benefit to Others.