Chinese
包括在六种那（Na）中。进入那种行为，根据最初的修心来如何修持的方法或方式，此论典完整且无误地正确显示。命名并于开头提及的必要是：一般来说，仅命名的必要是，通过了解名与义的关系，对于应取舍之义不会迷惑。如《楞伽经》所说：若不施设于名，世间一切皆迷惑，是故怙主具方便，于诸法中施设名。如是说。特别在此，由于从所说之义而命名，上根者仅见名称便能领会首尾之义。中根者仅能了解部分。下根者如药箱上贴标签一样，容易寻找经卷。如果说以梵语保留名称会导致两个名称重复，并非如此，而且有四个特别的必要。哪四个呢？由于印度是佛法的渊源，因此有必要相信论典的可靠性。三世诸佛皆以梵语天神的语言说法，因此自己以该语言念诵和讲述，能使加持进入自相续。未来也将以该语言说法，因此在语言上留下印记。如果所有论典都以梵语存在，那么理解和解释其含义尚且困难，更何况如实念诵词句，因此有必要忆念译师的恩德。第二，翻译的敬礼是译师所作，这被称为国王敕令的敬礼或部类识别的敬礼。在法王父祖时期，译师们各自向自己喜欢的本尊等致敬，但没有像这样统一规定。国王统治者赤热巴巾迎请众多班智达和译师至邬香多寺和彭塘卡麦寺，以新修订的语言确定佛法时，规定必须根据三藏各自的特点进行翻译敬礼，或者为了了解三藏各自不混淆，所以这样说。也就是说，在律藏中，所说的业果细微之处，是唯有佛才能证悟的境界。
English
It is included in the six Nas. Entering into that conduct, this treatise accurately and without error shows how to practice according to the initial mind training, the method or manner. The necessity of naming and mentioning at the beginning is: In general, the necessity of merely naming is that by knowing the relationship between name and meaning, one will not be confused about what to accept and reject. As it is said in the Lankavatara Sutra: If names are not assigned, all the world will be confused. Therefore, the Protector, with skillful means, assigned names to all dharmas. So it is said. Especially here, since it is named from the meaning of what is said, those of superior faculties, by merely seeing the name, will comprehend the entire meaning from beginning to end. Those of middling faculties will only understand a part. Those of inferior faculties, like labeling a medicine container, will find it easy to search for scriptures. If it is said that retaining the name in Sanskrit will cause the two names to be redundant, it is not so, and there are four special necessities. What are the four? Because India is the source of Dharma, there is a need to trust the authenticity of the treatises. All Buddhas of the three times spoke Dharma in the language of the gods, Sanskrit, so by reciting and explaining it in that language, blessings enter one's own mindstream. In the future, Dharma will also be spoken in that language, so imprints are left on the language. If all the treatises were in Sanskrit, it would be difficult to understand and explain their meaning, let alone recite the words exactly as they are, so there is a need to remember the kindness of the translators. Second, the translator's salutation is composed by the translator, and it is called the king's decree salutation or the category identification salutation. During the time of the Dharma King's ancestors, the translators paid homage to their own chosen deities, etc., as they pleased, but there was no such unified decree. When King Emperor Tri Relpachen invited many panditas and translators to the U-shangdo Temple and Phangtang Kame Temple to establish the Dharma with newly revised language, it was decreed that translation salutations must be made according to the characteristics of each of the three pitakas, or so that the three pitakas would be known to be distinct and not mixed up, hence it is said that way. That is to say, in the Vinaya, the subtle details of cause and effect that are spoken of are the realm of experience of the single Buddha.
Chinese
顶礼一切智者！诸经部以佛与菩萨问答的方式宣说，故顶礼一切佛与菩萨！显宗所说的蕴、界、处之分别等，需以甚深智慧证悟，故顶礼圣者妙吉祥童子！如是作礼。此处亦如经部般作礼，如从无明之深厚睡眠中醒来，且于所知之法，智慧之莲花盛开，故名佛。如是，如云：从无明睡中醒，于所知亦增慧，如莲花般盛开，故名之为佛。发菩提心胜妙之意乐，且勤奋于六度之行持，故于成就菩提心不怯懦而勇敢。为使译师于翻译彼二者之心续中所住之圣法等一切时，无有障碍而究竟圆满，故作此顶礼。第二，解释具彼名称之论典，分为：入于造论之支分、所造论典之自体、结尾圆满之事业三者。初者又分四：供养赞颂、立誓造论、谦逊抑己、生起欢喜。初者为：顶礼，向谁顶礼呢？依靠安乐道菩萨之乘，而趋至安乐果位圆满之佛地，故称善逝，即指示佛宝。若从梵语Sugata引申，Su为善妙、美好、安乐，gata为逝去，故为善妙或美好逝去者，以及不再返回之逝去者，以及圆满或无余之逝去者三种。此义亦可如藏印智者所说，可分为断证二方面，或二者合一而解释，然此处以此为足矣。善妙或美好逝去者，即无有遍染方之痛苦，一切过患之垢染而善妙或美好逝去者，譬如相貌端严之士夫。彼即与轮回有所差别。
English
Homage to the all-knowing! Since the Sutras are taught in the manner of questions and answers between Buddhas and Bodhisattvas, I pay homage to all Buddhas and Bodhisattvas! Since the divisions of aggregates, elements, and sense bases, etc., spoken of in the Abhidharma, are to be realized with profound wisdom, I pay homage to the noble Manjushri Kumara! Thus, the prostration is made. Here, the prostration is made in accordance with the Sutras. Like awakening from a thick sleep of ignorance, and because the lotus of wisdom fully blossoms on the objects of knowledge, therefore, Buddha. That is, as it is said: Because awakened from the sleep of ignorance, And because wisdom also increases on the objects of knowledge, The Buddha blossoms like a lotus, Therefore, it is called Buddha. Aspiring to the supreme Bodhi with the intention, and diligently practicing the six perfections, therefore, being fearless and courageous in accomplishing Bodhi. In order to ensure that the translators, when translating all the sacred Dharma and so forth residing in the mind-streams of these two, may be without obstacles and ultimately complete, I have composed this homage. Second, explaining the text with that title, there are three parts: the preliminaries for engaging in composing a treatise, the nature of the treatise to be composed, and the concluding activities of complete fulfillment. The first has four parts: offering praise, vowing to compose, diminishing pride, and generating joy. The first is: Homage. To whom is homage paid? Because one relies on the path of bliss, the Bodhisattva's vehicle, and goes to the state of the Buddha, the fruit of bliss, which is complete, therefore, it is called Sugata, thus indicating the Buddha Jewel. If it is derived from the word Sugata in Sanskrit, Su means good, beautiful, and blissful, and gata means gone, so it means gone to goodness or beauty, and gone without returning, and gone completely or without remainder, these three. The meaning of this can also be explained as the Tibetan and Indian scholars have said, dividing it into abandonment and realization, or combining the two, but this is sufficient here. Gone to goodness or beauty means gone to goodness or beauty without the defilement of all the faults of all the sufferings of the afflicted side, like a handsome man. That is distinguished from samsara.
Chinese
因此，轮回的诸有皆未脱离痛苦的因果。不再返回的逝去，是因为我见的种子已从根拔除，如同木柴焚烧后不再生长一样，不再返回轮回。例如，彻底治愈瘟疫的病人。这与外道的道路有所不同，因为他们即使到达有顶，也无法超越有有的范围。完全或圆满的逝去，是指没有丝毫未获得的断证圆满的功德之顶，例如完全充满的瓶子。这种逝去的方式区分了声闻和缘觉，因为他们只有不退转，但由于断证不圆满，所以是片面的。佛陀薄伽梵证悟或开示，因为拥有或掌握法身的权能，所以称为拥有法身，从而开示了法宝。如《宝性论》所说：“法身应知有二种，法界极净无垢染，彼之同分深且广，种种体性皆显示。”如是说，力量等证悟开示了法身之同分，佛陀拥有法身深广的经藏，所以如此说。与诸子等一起开示了僧宝。一般而言，身的儿子是罗睺罗，语的儿子是声闻和缘觉，意的儿子是菩萨，如同大国王的嫡长子继承王位，管理臣民和领土，掌握宝库的钥匙一样，殊胜的意子菩萨们，继承佛位，掌握正法的宝藏，管理剩余的应化众生，所以意子菩萨是属于大乘僧众。与此等一起的三宝，不仅如此，还有声闻和缘觉，以及比自己年长的戒腊，身高超过一指等等，以一种功德胜过自己，或者给予帮助等等，凡是值得礼敬的一切，都应如何行持呢？以身语意三门恭敬，即以恭敬之心。谁来行持呢？寂天论师说，应以符合高尚贤善之人的行为方式，于何时
English
Therefore, all existences in samsara are not free from the cause and effect of suffering. The going that does not return is because the seed of self-view has been uprooted, just as wood does not grow again after being burned, and does not return to samsara. For example, a person who has been completely cured of the plague. This is different from the path of the outsiders, because even if they reach the peak of existence, they cannot go beyond the realm of existence. The going that is complete or perfect means that there is not even a little bit of the supreme quality of abandonment and realization that has not been attained, like a perfectly filled vase. This way of going distinguishes the Shravakas and Pratyekabuddhas, because they only have non-retrogression, but because their abandonment and realization are not complete, it is one-sided. The Buddha, the Bhagavan, realized or taught, because he has or possesses the power of the Dharmakaya, he is called the possessor of the Dharmakaya, thereby revealing the Dharma Jewel. As it is said in the Uttaratantra, "The Dharmakaya should be known to be of two kinds: the Dharmadhatu is extremely pure and without defilement; its homogeneous part is deep and vast, and all kinds of natures are displayed." As it is said, the realization of powers and so on reveals the homogeneous part of the Dharmakaya. The Buddha possesses the deep and vast Sutra Pitaka of the Dharmakaya, so it is said. Together with the sons and so on, the Sangha Jewel is revealed. In general, the son of the body is Rahula, the sons of speech are the Shravakas and Pratyekabuddhas, and the sons of mind are the Bodhisattvas, just as the eldest son of a great king inherits the throne, manages the subjects and territory, and holds the keys to the treasury, so the supreme sons of mind, the Bodhisattvas, inherit the Buddha's position, hold the treasure of the Dharma, and manage the remaining beings to be tamed, so the sons of mind, the Bodhisattvas, are the Mahayana Sangha. Together with these, the Three Jewels, not only that, but also the Shravakas and Pratyekabuddhas, and the seniority of vows older than oneself, taller than a finger's breadth, etc., surpassing oneself with one kind of quality, or giving help, etc., whatever is worthy of prostration, how should one act? With reverence in the three doors of body, speech, and mind, that is, with a reverent mind. Who should act? The teacher Shantideva said that one should act in accordance with the behavior of noble and virtuous people, at what time
Chinese
那么，在撰写这部论著之前，为了论著的写作没有障碍，写作圆满完成，并且为了后来的学习者也能正确地相信这部论著，以求知欲渴望，并且讲修没有障碍而圆满完成，所以要顶礼。如圣者龙树所说：论著作者对导师，供养赞颂非无果，为了对导师与论著，生起信心与渴望故。以及《广大嬉戏经》中说：福德成熟是安乐，遣除一切诸痛苦，具足福德之人能，一切所愿皆能成。如是说。说“ཏེ་ཞེས”，像那样做了之后，撰写论著，这是未完之语。第二，善逝佛陀的佛子菩萨们的行为或律仪，即遮止恶行的律仪、摄集善法的律仪、利益有情的律仪，或者进入学处，即修持的方法或仪轨，完整且无误地宣说，这并非是逞能和自创，而是如佛陀的教言那样，简要且易懂地在此处宣说。其中“如教言”是为了令人信服，如《量理宝藏论》中说：教言是可信之语，过失已尽无虚言，不会说谎无因故，知过失尽是教言。如是说。如果这样，圆满佛陀的心之宝箧中收藏，从颈之宝瓶中取出，在舌之莲花上展开，从牙齿之间散布，所说的佛陀无垢教言宝藏如此众多且未衰减地存在，如果还要撰写这部论著，岂不是重复而没有必要吗？并非没有这些过失，因为佛陀的教言广大，经文数量众多，末法时代的有情寿命短促，智慧和精进微弱，而且愚昧懒惰，受他人支配，那些人很难全部理解，而且不知道如何纳入修行，因此以大悲心考虑，为了容易理解且易于纳入修行，将分散的收集起来，撰写这部修持的论著，即菩萨的行为完整且无误，发誓要这样做。