Chinese
的差别而安立的两种之中，是因意义的差别而安立的。本体是皈依。因为是分为六支来显示的差别的法之名称。为何要立名呢？一般的必要是，以能诠之名消除对所诠之义不了知的愚昧，因为以名能知义。因此，上等根器者仅依靠名称就能了悟首尾之义，中等根器者能知属于哪方，下等根器者以名知晓与他者不混淆，从而容易寻找经函。如《楞伽经》云：“若不施设于名中，世间一切皆迷茫，是故为除迷茫故，诸法施设于名中。”如是所说。特别地，最初说梵语的必要有四种：如同咒语保持梵语原文念诵威力大一样，梵语具有佛陀巨大的加持力，仅仅口诵就能在相续中产生佛陀的加持，以及在心中种下完全通晓殊胜语言的习气。而且，从印度传来的论典，其作者 श्रेष्ठ（梵文天城体：श्रेष्ठ，梵文罗马拟音：śreṣṭha，汉语字面意思：殊胜）是亲见法性真谛的圣者， मध्यम（梵文天城体：मध्यम，梵文罗马拟音：madhyama，汉语字面意思：中等）是能亲见本尊，安住于资粮道和加行道者，निकृष्ट（梵文天城体：निकृष्ट，梵文罗马拟音：nikṛṣṭa，汉语字面意思：低劣）最下者也是安住于资粮道，并且是精通五明的学者。并且掌管法律的国王们，劝请班智达们进行辩论，有驳倒谬误的良好传统，因此得知印度佛法是可靠的。还有，为了忆念将难以理解的梵语翻译成藏地所有人都容易理解的本民族语言的译师们的恩德。供养赞颂也从四个方面来讲解：向谁供养赞颂呢？是向三宝。以什么来供养赞颂呢？以前在造这部论典时，是阿阇黎 विमलमित्र（梵文天城体：विमलमित्र，梵文罗马拟音：Vimalamitra，汉语字面意思：无垢友）自己做的，而不是交给译师翻译的，因为这与规定不符。译师只是书写文字，而不需要翻译，因为阿阇黎亲自来到藏地宣讲。而且，为了后来讲修者们
English
Of the two that are established from the difference, it is established from the difference of meaning. The essence is refuge. Because it is the name of the Dharma of difference, which is shown by dividing into six branches. Why is the name given? The general need is that the ignorance of not knowing the meaning of the expressed is eliminated by the expressing name. Because the meaning is known by the name. Therefore, those with superior faculties understand the meaning of the beginning and the end by relying only on the name. Those with intermediate faculties know which side it belongs to. Those with inferior faculties know that it is not confused with others by the name, and it becomes easy to find the scriptures. As it is said in the Lankavatara Sutra: "If you do not put it in the name, all the world will be confused. Therefore, in order to eliminate confusion, all dharmas are put in the name." As it is said. In particular, there are four reasons why Sanskrit is mentioned first: Just as mantras are more powerful when recited in their original Sanskrit, the Sanskrit language has a great blessing of the Buddha, and just by reciting it, the blessing of the Buddha arises in the mind, and the habit of fully understanding the supreme language is planted. Moreover, the treatises that came from India are श्रेष्ठ (Sanskrit Devanagari: श्रेष्ठ, Sanskrit Romanization: śreṣṭha, Chinese literal meaning: superior) the author is a noble one who has seen the truth of the Dharma, मध्यम (Sanskrit Devanagari: मध्यम, Sanskrit Romanization: madhyama, Chinese literal meaning: middle) is one who can see the face of the deity and abide in the path of accumulation and the path of application, निकृष्ट (Sanskrit Devanagari: निकृष्ट, Sanskrit Romanization: nikṛṣṭa, Chinese literal meaning: inferior) the lowest is also one who abides in the path of accumulation and is a scholar who has completed the five sciences. And the kings who rule the law, urged the pandits to debate, and there was a good tradition of refuting the impure, so it is known that Indian Buddhism is reliable. Also, in order to remember the kindness of the translators who translated the difficult-to-understand Sanskrit into the native language that is easy to understand for all Tibetans. The offering praise is also explained from four aspects: To whom is the offering praise offered? It is to the Three Jewels. With what is the offering praise offered? In the past, when this treatise was composed, it was done by Acharya विमलमित्र (Sanskrit Devanagari: विमलमित्र, Sanskrit Romanization: Vimalamitra, Chinese literal meaning: Vimalamitra) himself, and it was not given to the translator to translate, because it is not in accordance with the regulations. The translator only writes the letters, but does not need to translate, because the Acharya came to Tibet in person and spoke from his mouth. Moreover, for those who will study and practice later
Chinese
以重复顶礼来表示敬意。如何宣说供养呢？通过具备三种殊胜功德的意义来宣说，也就是排除其他具有同等或更胜功德者，从而显示其殊胜，这被称为“珍宝”，是珍贵中的至尊。珍贵之至尊的道理是：在三界中，有情众生之中，那些拥有超凡的容貌、青春、种姓、力量和财富者，以及获得离欲之乐的大梵天，还有作为地上世界一切众生应供养的帝释天，以及统治四大部洲的转轮王等等，虽然看似珍贵，但他们获得这些地位，是依靠三宝作为殊胜助缘的力量。因为他们是从稍微生起对正法善念的思维和行为中产生的。因此，他们不是珍贵之至尊，而是他们的因——三宝才是珍贵之至尊。例如，从宝珠中产生的食物和衣服等并不珍贵，而宝珠本身才被认为是珍贵的。在无情之物中，宝珠被认为是珍贵的，但它不是至尊，因为一般来说它不是珍宝。一般来说，外在事物是由于三宝的力量而令人向往的，特别是宝珠只能成就今生的顺缘，而将人安置于增上生和解脱的因果之中，则完全依赖于三宝。又，可以这样理解：比天神更殊胜，具备八暇十圆满的人身，世尊通过比喻和数量等方式反复宣说其难以获得且珍贵，这也证明了三宝是珍贵之至尊。这十八暇满，是因为只有三宝以及能够容纳三宝的法器才能安立。其中，从五种他圆满来说，导师出世是佛宝，宣说正法和教法住世是法宝，安住于此以及他人慈爱是僧宝。依靠能够容纳这些的法器，才能安立五种自圆满，即生于中土，是能够对佛宝生起信心和敬仰的法器；对教法生起信心，是法宝的法器；与僧宝拥有相同的行境，具有慈
English
The prostration is done by repetition. How to express the offering? It is through the meaning of possessing three special qualities, that is, by eliminating others who have equal or superior qualities, and thus showing its superiority, which is called "Jewel," the supreme among the precious. The reason for being the supreme of preciousness is: among sentient beings in the three realms, those who possess extraordinary appearance, youth, lineage, power, and wealth, as well as the Great Brahma who has attained the bliss of detachment, and Indra, who is worthy of offering to all beings in the world, and the Universal Monarch who rules the four continents, etc., although they seem precious, their attainment of these positions is due to the power of the Three Jewels as supreme conditions. Because they arise from slightly generating thoughts and actions of virtue towards the Dharma. Therefore, they are not the supreme of preciousness, but their cause—the Three Jewels—is the supreme of preciousness. For example, food and clothing, etc., produced from jewels are not precious, but the jewel itself is considered precious. Among inanimate objects, jewels are considered precious, but they are not supreme, because generally they are not jewels. Generally, external objects are desirable because of the power of the Three Jewels, and in particular, jewels can only accomplish the favorable conditions of this life, but placing beings in the cause and effect of higher realms and liberation depends entirely on the Three Jewels. Furthermore, it can be understood as: more superior than the gods, the human body endowed with eight freedoms and ten endowments, which the Bhagavan repeatedly declared as difficult to obtain and precious through metaphors and numbers, also proves that the Three Jewels are the supreme of preciousness. These eighteen freedoms and endowments are established only by the Three Jewels and the vessel that can contain them. Among them, from the five other endowments, the appearance of the teacher is the Buddha Jewel, the preaching of the Dharma and the abiding of the teachings are the Dharma Jewel, and abiding here and others' loving-kindness are the Sangha Jewel. Relying on the vessel that can contain these, the five self-endowments are established, that is, being born in the central land is the vessel that can generate faith and reverence for the Buddha Jewel; having faith in the teachings is the vessel of the Dharma Jewel; having the same conduct as the Sangha Jewel, having a loving
Chinese
从能依处最终不退转，诸根具足，转生为人。如是具足五种自圆满，并善妙成就且具足远离八无暇之八有暇。生为人故，远离非人之四无暇，具足四有暇。生于中央之地故，远离暗劫，具足有暇。如是，诸根具足故，远离喑哑。业际未颠倒故，远离边鄙。信奉正法故，具足远离邪见者之有暇。第二个特点是，遮止有其他等同或超胜之数，称为三。即是说，应取之功德之本体涅槃，以及宣说成办彼之方便或因，应舍之过患之本体轮回，以及使他众见成办彼之方便，除第一珍宝外，无有其他能作如是宣说者。以及，调伏一切烦恼，救护脱离三恶趣与有寂轮回一切痛苦之教法，除第二珍宝外，无有其他。以及，自己如理修学三学，并引导其他众生趣入彼之学道之学人，除第三珍宝外，无有其他。以如是安立之方式，外道等之导师等，不包括在导师等之数中，故应知无有其他等同者。且超过三数之四等，亦无有不观待而存在者，故唯是应依之三境。第三个特点是，以恭敬之门顶礼之境，遮止有其他等同者，称为顶礼。即是说，三宝从具足功德之角度而言，亦是顶礼之殊胜境，功德之自性，世间与共同以及不共同二者皆是利乐之自性。彼功德之差别，所知之通达，所断之断除，应转化之转化，应获得之获得，此四者之差别的差别，每一差别皆深广如海，且具足到达顶峰之功德。从顶礼之果之角度而言，亦无有其他等同者，故是顶礼之殊胜境。对三宝以五体投地之身体作一次顶礼，则以身体所覆
English
Being someone who does not ultimately turn away from the vessel of adherence, who has complete faculties, and who has become a human. Thus, possessing the five self-endowments, one has well accomplished and possesses the eight leisures of abandoning the eight non-freedoms. Having become a human, one abandons the four non-freedoms of non-humans, possessing the four leisures. Being born in the central lands, one abandons the dark aeon, possessing leisure. Likewise, having complete faculties, one abandons being mute. Not having reversed the limits of actions, one abandons being a barbarian. Having faith in the doctrine, one possesses the leisure of abandoning those with wrong views. The second characteristic is that the exclusion of others who are included in an equal or superior number is called the Three. That is, the object of qualities to be adopted, Nirvana, and the teaching that shows the means or causes for accomplishing it, and the object of faults to be abandoned, Samsara, and the teacher who makes others see the means for accomplishing it, there is no other than the first Jewel. And the doctrine that tames all defilements and protects from all the sufferings of the three lower realms and the cycle of existence, there is no other than the second Jewel. And the student who properly studies the three trainings himself and leads others to them, there is no other than the third Jewel. In this way of establishing, the teachers of the Tirthikas and others are not included in the number of teachers, so it should be known that there is no other equal. And since four or more, which are more than three, do not exist independently, they are only the three objects of reliance. The third characteristic is that the object of prostration with reverence, excluding even the slightest equality in others, is called prostration. That is, the Three Jewels are also the supreme object of prostration from the point of view of possessing a collection of qualities, the nature of qualities, both mundane and common and uncommon, is the nature of benefit and happiness. The distinction of that quality, the understanding of what is to be known, the abandonment of what is to be abandoned, the transformation of what is to be transformed, the attainment of what is to be attained, and each distinction of the distinction of these four is deep and vast like an ocean, and it has reached the peak of possessing. From the point of view of the fruit of prostration, there is not even the slightest equality in others, so it is the supreme object of prostration. If one makes one prostration of the body, placing the five limbs on the ground, to the Three Jewels, then with what the body covers