Chinese
中观庄严论释·文殊上师喜悦之口传。 中观庄严论释·文殊上师喜悦之口传。 嗡 达亚玛 卡朗 噶拉斯亚 比布西达 曼殊廓 固瓦摩达斯亚 噶玛纳玛 比哈拉迪 斯玛。 中观庄严论释·文殊上师喜悦之口传，如是安住。
English
Commentary on the Ornament of the Middle Way, the Delightful Words of Lama Manjushri. Commentary on the Ornament of the Middle Way, the Delightful Words of Lama Manjushri. Oṃ dhyāma kālaṃ kārasya vibhāṣita mañju ghoṣa gurvāmodasyā gamanāma viharati sma. Commentary on the Ornament of the Middle Way, called "The Delightful Words of Lama Manjushri," is present. To the Sugata who, through wondrous dependent origination, / With supreme speech, unequaled, / Liberates beings from the bonds of existence, / I bow to the protector, the Lion of the Shakyas. By remembering whose name, the darkness of beginningless existence, / The enemy who has long slept in the heart is destroyed, / And who is the youthful sun of speech, / May the kind lama, inseparable from him, protect me. He who, in the womb of the darkness of wrong views, plays with various contortions, the tongue of evil speech flickering like lightning, empowered by the sword in Manjushri's hand, which cuts to pieces the power of reasoning that is stronger than the weapons of Brahma and Indra, the Bonpos and non-Buddhist wild animal groups who rely on the mountain caves that are seen as the lords of places such as the noble land and the cool land, may that fearless lion of speech who terrifies in a thousand ways by merely hearing his name be victorious. Whose excellent words are the profound Ornament of the Middle Way, / An ocean in which hundreds of thousands of rivers of reasoning swirl, / In that place where countless supreme scholars, the lords of nagas, frolic, / May I, the inferior one, also enter with a joyful mind. Even those who possess unequaled supreme intelligence / Must strive diligently to understand / The ways in which the good treatises of the wise are not corrupted, / Which are opened up slightly by the kindness of the lama. The path of reasoning of the supreme chariot tradition, / Although dormant in the realm of time, / If it is kindled here like a fire in a dense forest, / Those who speak freely should be mindful. Moreover, our teacher, the perfectly complete Buddha himself, having generated the supreme mind of enlightenment, and having completely trained his being with the two accumulations like an ocean, having reached the ultimate purity of vision, the lion's roar of the Thus-Gone One himself, which frightens the elephants and wild animal groups of the non-Buddhists, the intention of the immaculate teachings that perfectly turn the wheel of Dharma, teaching the nature of emptiness without inversion, the wisdom that is drawn from the path of reasoning and cannot be stolen.
Chinese
通过修习殊胜之眼，不考察事物之相，仅于悦意之境，如影像等，亦知其无有真实自性。断除一切烦恼障及所知障后，为了能自在地掌握自他二利圆满的顺缘，应当让自己习惯于这种无上之行，并且为了策励与自己有相同根器之人，仅以此为缘，略微辨析此论之义。分为所说之支分和所说之正文两部分。首先，追随先贤的足迹，以五事之方式略作解说。那么，此论是谁所著呢？乃是贤善大师，登上了贤善功德之顶峰，无可争议地到达了成就之高位，于汉藏两地如日月般著名的大学者寂护所著。为了谁而著呢？为了那些对于大乘一切经论之义，以正确的理路引导，追求他人无法夺走的甚深且广大的智慧者而著。属于哪个方面呢？属于大乘之共同教法，以及《月灯经》等甚深经典之方面。首尾之总义是：清晰地展示了以不颠倒之二谛真如之理所涵盖的论述。目的是为了轻易地通达大乘一切之义，从而获得殊胜菩提。略微阐述这些内容：首先，此作者是，《文殊根本续》中，关于对教法之施主、持戒者和婆罗门进行授记时，在持戒者的最初，说道：‘导师之语于地上，末世世界衰败时，持戒国王之形象，出现无疑。’这样总体上宣说了会出现许多持戒之国王或主要人物。在众多对个别圣者的授记中，‘名为字者宣持戒。’这样清晰地宣说了名字的开头，并且最后全部都授记为通过密咒获得成就而证得菩提。以及《楞伽经》中，‘后时外道’
English
Having cultivated the supreme eye, without examining the appearance of phenomena, even in pleasant states such as images, one knows that they are without true nature. Having abandoned all afflictive and cognitive obscurations, in order to freely control the perfect conditions for the benefit of oneself and others, one should accustom oneself to this unsurpassed way of practice, and with the mere intention of encouraging others who share the same disposition as oneself, one should slightly analyze the meaning of this treatise. It is divided into the limbs of what is to be explained and the actual subject matter to be explained. First, following in the footsteps of the previous scholars, I will briefly explain it in the manner of the five topics. So, who composed this treatise? It was composed by the great scholar Śāntarakṣita, famous as the sun and moon in both India and Tibet, who reached the pinnacle of the qualities of a wise and virtuous person, and indisputably attained the high level of accomplishment. For whose sake was it composed? It was composed for the sake of those who, guided by correct reasoning, seek the profound and vast wisdom that cannot be taken away by others, regarding the meaning of all the Mahāyāna scriptures. To which category does it belong? It belongs to the general teachings of the Mahāyāna, and to the category of profound sūtras such as the *Moon Lamp Sūtra*. The summarized meaning of the beginning and end is: it clearly shows the system encompassed by the two truths, the reality of which is not inverted. The purpose is to easily attain certainty about the meaning of all the Mahāyāna, and thereby attain supreme enlightenment. To elaborate on these points slightly: First, this author is, in the *Mañjuśrīmūlatantra*, when prophesying about the patrons of the teachings, the upholders of vows, and the Brahmins, at the beginning of the upholders of vows, it says: 'The Teacher's words on the earth, in the degenerate age when the world declines, the form of a king who upholds vows, will undoubtedly appear.' Thus, it generally states that many kings or main figures who uphold vows will appear. Among the many prophecies about individual holy beings, 'One named *Yi-ge-ba* will proclaim the upholding of vows.' Thus, it clearly states the beginning of the name, and finally, all of them are prophesied to attain enlightenment through the accomplishment of mantras. And in the *Laṅkāvatāra Sūtra*, 'In later times, heretics'
Chinese
就像是产生邪见的对治。在那之下做的时候，名为引导者智慧者，是显示五种知识者，将成为大英雄。以前的智者们说，智慧是堪布名称的异名。寂护则显现为出家之名，此外还有许多名称的异名。五种知识是指以理确定五法，预言所有大乘将成就一个意旨。同样在《三摩地王经》中说：在衰败的恶劣时期，哪位菩萨，守护善逝的教法之精华，那些是我的儿子，未来将护持佛法，那些被十万俱胝佛所嘱托。完整地显示了名为菩提萨埵rakṣita（藏文：བོ་དྷི་སཏྭ་རཀྵི་ཏ་，梵文天城体：बोधिसत्त्वरक्षित，梵文罗马拟音：bodhisattvarakṣita，汉语字面意思：菩萨守护）之名。如果堪布的名称按照汉语音译来读，那么这里也应该读作：在衰败的恶劣时期，哪位菩萨。这样读就容易理解了。rakṣita的声音有生存或守护的意思，因此这个声音也与所表达的意义一同出现。能够引出多种直接、间接、委婉的方式，是佛语的特点。这位导师将这两部经的无垢之意引入理路，开创了两种轨道的传统，因此这两部经中预言的原因也就在于此。像这样，从许多经续中反复预言的这个大车的功德特点是：正如所说：导师寂护已经到达了自他宗义大海的彼岸，以头顶接受圣者语自在的足莲无垢花蕊。正如所说，从以前的原始历史中看到这样：这位导师出生于东方萨霍国王的王子，在那烂陀的一切有部堪布耶舍宁波处出家，赐名为菩提萨埵寂护（藏文：བོ་དྷི་སཏྭ་ཤཱནྟ་རཀྵི་ཏ་，梵文天城体：बोधिसत्त्वशान्तरक्षित，梵文罗马拟音：bodhisattvasantaraksita，汉语字面意思：菩萨寂护）。精通一切明处，成为那烂陀的堪布，降伏了一切恶劣的论敌，智者的名声如雄狮般的巨吼般传遍大地。当时，从南方来了一些婆罗门外道等的
English
Like an antidote to the arising of wrong views. When done under that, one called the guide, the wise one, who shows the five knowledges, will become a great hero. Previous scholars have said that 'wisdom' is a synonym for the title of Khenpo. 'Peaceful Life' appears to be a name of ordination, and there are many other synonyms for the name. The five knowledges are the prophecy that all the Great Vehicle will achieve one intention by establishing the five dharmas through reasoning. Similarly, in the Samadhiraja Sutra, it says: 'In the unbearable time of decline, whichever Bodhisattva protects this supreme Dharma of the Sugata's teachings, those are my sons, who will protect the Dharma in the future. Those are entrusted by a billion trillion Buddhas.' It fully shows the name Bodhisattva Rakshita (藏文：བོ་དྷི་སཏྭ་རཀྵི་ཏ་，梵文天城体：बोधिसत्त्वरक्षित，梵文罗马拟音：bodhisattvarakṣita，汉语字面意思：Bodhisattva Protector). If the Khenpo's name is read as a Chinese transliteration, then here too, it would be easier to read: 'In the unbearable time of decline, whichever Bodhisattva.' The sound of 'Rakshita' means to live or to protect, so that sound also appears together with the meaning expressed. Being able to draw out various direct, indirect, and subtle aspects is a characteristic of the Buddha's words. This teacher brought the immaculate intention of these two sutras into the path of reasoning and established the tradition of the two vehicles, so the reason for the prophecy in those two sutras is also that. Like that, the special qualities of this great chariot, which is repeatedly prophesied in many sutras and tantras, are: As it is said: 'The teacher Shantarakshita has reached the other shore of the ocean of tenets of self and others, taking the immaculate pollen of the lotus feet of the noble Lord of Speech upon his head.' As it is said, this is seen from previous original histories: This teacher was born as the prince of the Zahor king in the east and was ordained by Yeshe Nyingpo, the Khenpo of the Sarvastivada school of Nalanda, and was given the name Bodhisattva Shantarakshita (藏文：བོ་དྷི་སཏྭ་ཤཱནྟ་རཀྵི་ཏ་，梵文天城体：बोधिसत्त्वशान्तरक्षित，梵文罗马拟音：bodhisattvasantaraksita，汉语字面意思：Bodhisattva Peaceful Protector). He became skilled in all fields of knowledge, became the Khenpo of Nalanda, and defeated all evil opponents, so the fame of the wise one spread throughout the earth like the great roar of a lion. At that time, Brahmins, heretics, etc., came from the south.
Chinese
一位精通一切论点的大师，击败了内外两派的论敌，无人能与之匹敌。他心想：现在去那烂陀，如果能击败堪布寂护，就能成为世上无与伦比的对手。于是他逐渐来到堪布的住所，看到堪布不在，却有一尊文殊菩萨像，像纯金般闪耀。他出来询问他人，得知堪布就在那里。再次返回观看，看到堪布就在原来的地方。他知道堪布已真实成就本尊，无人能以辩论战胜，于是生起极大的信心，放弃了辩论的念头，恭敬地以头顶礼其足，进入了佛法之门。像这样的大师，其解脱传记超越了一切竞争对手。当他来到西藏时，也对赞普说：如果想找一位佛教或其他教派的对手，神通方面，世间没有比莲花生大士（པདྨ་སཾ་བྷ་ཝ，Padmasambhava，莲花生）更伟大的，可以让他与之较量。如果想在逻辑方面与我辩论，现在世上没有比我更博学的人，我可以击败所有论敌，从而建立佛教，实现赞普的意愿。大师本人也如此承诺。像这样的大师开创了中观瑜伽行派的车轨。在所有班智达中，他像胜利幢顶端的宝珠般闪耀，至高无上，以上只是大师解脱传记的简要叙述。维护这个伟大车轨的，在印度有狮子贤论师、寂命论师、法友等，以及其他大多数班智达。耶谢夏、圣解脱军、狮子贤无畏生等，都将般若经的观点确定为唯一。其中，圣解脱军等，在导师之前，也有一些人持有瑜伽行中观的观点。但真正开创了外境不存在，符合唯识宗的中观车轨的，就是这位导师，这是所有智者一致认可的。通过道理也能证明这一点，查阅汉文典籍便知。
English
A master who was proficient in all tenets, having defeated all opponents both internal and external, and whom no one could rival, thought: "Now I will go to Nālandā, and if I defeat the abbot Śāntarakṣita, I will become an unrivaled opponent on earth." Gradually he came to the abbot's residence, and when he looked, he saw that the abbot was not there, but there was an image of Mañjuśrī, blazing like pure gold. He came out and asked others, and they said that the abbot was indeed there. When he returned and looked again, he saw the abbot in the same place as before. Knowing that he had actually attained the deity, and that no one could defeat him in debate, he became very devoted, abandoned the thought of debate, and respectfully took his feet to his crown and entered the gate of the teachings. Such a master, whose liberation biography is free from all rivals. When he came to Tibet, he also said to the emperor: "If you want to find a rival, whether Buddhist or other, in terms of miraculous powers, there is no one greater in Jambudvīpa than Padmasambhava (པདྨ་སཾ་བྷ་ཝ，Padmasambhava，莲花生), so let him compete with him. If you want to engage in logic with me, there is no one more learned than I am on earth now, so I can defeat all opponents and establish the Buddha's teachings and fulfill the emperor's intentions." The master himself also made this promise. Such a master opened the tradition of the Madhyamaka Yogācāra school. Among all the paṇḍitas, he is as clear as the jewel on the top of the victory banner, and is supremely exalted. The above is just a brief account of the master's liberation biography. Those who uphold the lineage of this great chariot are the teachers Siṃhabhadra, Kamalaśīla, Dharmamitra, and so on in India, as well as most of the other paṇḍitas. Ye shes zhabs, 'Phags grol sde, Seng bzang A bha yA ka ra, etc., established the view of the Prajñāpāramitā as the only one. Among them, 'Phags grol and others, before this teacher, there were a few who held the Madhyamaka of Yogācāra. But the one who actually opened the tradition of the Madhyamaka chariot that is in accordance with the Vijnanavada system, without external objects, is this teacher, which all the wise agree on. This can also be proven by reasoning, as can be seen by looking at the Chinese texts.