English
Not speaking, especially abandoning the Dharma, and having committed a great transgression by slandering the holy ones who hold to their own and others' sides. It is alright to slander others, but how could they slander the holy ones of their own side? Those with biased eyes, although they highly praise the people of their own side, in reality, they are greatly disparaging them. The reason for this is that, for example, the outsiders praise those they consider to be their teachers, such as Ishvara and Vishnu, saying that they indulge in women, and have great power of anger and deception to destroy others, but in the eyes of the wise, this precisely shows that they are controlled by the defilements of afflictions, which is no different from disparagement. Similarly, here, those people actually admit that those whom they hold to on their own side have not understood the four extremes of freedom from elaboration, which are repeatedly spoken of in the profound ultimate of the Victorious One's sutras and tantras, and which are undeniably established by the wisdom that examines the ultimate reality. In order to abandon such bad paths that have arisen and will arise, it is said in the Wish-Fulfilling Treasury: Among all systems, non-conceptual wisdom is supreme. It is said to meditate on the profound, peaceful, and non-elaborate reality. Whatever bad paths are contrary to that, are now prevalent, and those who desire liberation should abandon them. That is what is said. Second, what is meant by "easily"? It can also quickly lead to realization. In this way, obtaining great benefit with little effort is called "easily." That is to say, this text is concise and clear, and its meaning is profound and vast. In relation to the vast content expressed, this text is very short, but it can destroy all the faults of the tenets examined by outsiders and insiders, from the Mind-Only school downwards, without any remainder, like a spark falling on gunpowder. It has sharp and intense reasoning, and it gathers all the essence of the heartwood of texts such as the Pramana of the Root Wisdom and the Explanation of Valid Cognition, which examine the two truths. Although it explains the ultimate meaning that is extremely subtle and profound, it can be easily understood because the combination of logic and words is very clear, and that is why it is said in this way. In the self-commentary, it is also said: Whatever is explained here by clear scriptures and reasoning
Chinese
正如所说：“为了正确阐明至尊胜者之语的伟大论典。”一般来说，中观宗义中，有五种或四种理路之说。但其中最主要的是如理路之王般的伟大缘起理。虽然其他理路也包含于此，但一异离的理路就像这些理路中的剑刃和矛尖一样。仅仅理解一和多的方式就很容易，容易检验，决断力强等，因此这位论师以这种理路独自确立一切所知皆是空性的方式，就像对症下药或击中要害一样，是极其必要且深入的。就像将《根本慧论》其他二十六品的修持精要浓缩一样，在第十八品中讲述了一异离的理路。在浓缩中观要义的《入般若》等论中，也仅仅通过一异离来论证万法皆无自性，这与本论完全相同，可见这是所有论典中最锐利的理路。因此，一切法皆是缘起的关键在于不离一和多，而不离一和多的关键在于并非自主成立，而是被因缘所改造，如幻象般显现，这就是缘起。如果不是缘起，而是自性成立，那么就不可能不离一和多。如果一和多是真实的，那么缘起就不可能存在。由于这个关键，其他所有的理路实际上都可以归纳于此。总之：谁证悟空性和缘起性，于中观道中义为一，无与伦比之至尊语，我向彼能仁顶礼赞。如是说，通达所有成立空性的理路都包含在一个意义中，一切都归结于缘起的关键，这是中观论者应该了解的重要关键。如是，在自释中也说：诸佛凡是说缘起，所有难忍分别网，解脱者说彼等，我恒常顶礼彼。如是，此论是掌握了量二者精要关键的论典，因此，
English
As it is said, "This clarifies the great lamp of the supreme Victor's sacred words." In general, in the Madhyamaka teachings, there are said to be five or four lines of reasoning. However, the most important of these is the great dependent arising, like the king of reasonings. Although others are included in that, this reasoning of being separate from one and many is like the edge of a sword and the tip of a spear among those reasonings. It is easy to understand just the way of one and many, easy to examine, and has great decisiveness, etc., so this teacher, by this reasoning alone, establishes that all knowable things are empty of inherent existence in a way that is like medicine hitting the disease or hitting the point, it is extremely necessary and reaches the depths. Like condensing the essential practice of the other twenty-six chapters of the Root Wisdom, the reasoning of being separate from one and many is taught in the eighteenth chapter. In the Compendium of Madhyamaka Essence, such as the Engaging in Wisdom, etc., it is also only through being separate from one and many that all things are proven to be without inherent existence, which is exactly the same as this treatise, showing that it is the greatest sharpness of reasoning of all treatises. Therefore, the key to all these dharmas being dependent arising is that they are inseparable from one and many, and the key to being inseparable from one and many is that they are not established independently, but are transformed by conditions and appear like illusions, which is dependent arising. If it were not dependent arising, but established by its own nature, then it would be impossible to be separate from one and many. If one and many were true, then dependent arising would be impossible. Due to this key, all other lines of reasoning can actually be summarized here. In short: Whoever realizes emptiness and dependent arising, In the Middle Way, their meaning is one, To that unequaled supreme speech, I prostrate to the Able One. As it is said, understanding that all the lines of reasoning that establish emptiness are complete in one meaning, and that everything comes down to the key of dependent arising, is an important key that those who speak of Madhyamaka should understand. As it is also said in the auto-commentary: The Victorious Ones who teach dependent arising, All the unbearable nets of conceptualization, Those who speak of liberation, I constantly prostrate to them. Thus, this treatise is a teaching that has grasped the essential key of the two valid cognitions, therefore,
Chinese
仅仅是了解这部汇集了庄严六饰及其追随者的所有善说精髓，就能自解无数论典的难点。如果文殊语狮子的加持融入言语和心中，使智慧的光芒燃烧，那么对于有智慧的人来说，就像药物和明咒的力量一样，会变得显而易见且令人信服，何须多言？正如自释中所说： “稳固者执持此， 为智者展示之， 以自他之遍胜， 极度悦意而行。 具目标者皆能穿透， 消除傲慢之念后， 以各自智慧之勇气， 极度高昂而屹立。 甚深之法的真实性， 示现之大雄的， 名声之语于各方， 无边无际地增长。” 如是说。自己对正确的道路获得确信后，获得摄受有缘者和制伏论敌的勇气，从各方面获得胜利，从而弘扬佛教。 第三，如何获得大菩提？乘坐圆满大乘宗轨的良驹，趋向菩提之果。也就是，认识三宝后获得信仰，通过证悟无自性而对轮回产生恐惧，舍弃对寂灭的贪恋，以如幻的慈悲和如虚空般的菩提心为因，精勤于无垢的二资粮道，从而成为自他二利圆满的法自在王，这是因果不虚的道理。这样的究竟之果，也与闻思修的智慧次第相连，作为因果。而听闻也必须以这种无垢的理路方式，不谬误地确定并获得定解。因此，听闻这样的论典，思维听闻之义，思维又思维，对思维所确定的意义加以串习，那么对甚深之道，忍辱将次第生起，如《月灯经》中关于三忍的讲述等等。这些必要性也是
English
Merely understanding this essence, which embodies all the well-spoken words of the Six Ornaments and their followers, will automatically resolve the difficulties of countless treatises. If the blessing of Manjushri, the Lion of Speech, enters one's speech and mind, causing the brilliance of wisdom to blaze, then for those with intelligence, it will become as evident and convincing as the power of medicine and mantras—why say more? As it is said in the auto-commentary: “The steadfast ones hold this, And show it to the wise, With the supreme pervasion of self and others, They thoroughly delight and act. All those with aims penetrate universally, Having dispelled the conceit of arrogance, With the courage of individual wisdom, They stand exceedingly high and erect. The very truth of the profound Dharma, Of the Great Sage who reveals it, The fame of speech in all directions, Increases limitlessly everywhere.” As it is said, having gained confidence in the correct path oneself, one obtains the courage to guide the fortunate and subdue opponents, achieving victory in all directions, and thereby propagates the Buddha's teachings. Third, how to attain great enlightenment? By riding the excellent vehicle that fully embodies the path of the Great Vehicle, one is led to the fruit of enlightenment. That is, having understood the Three Jewels, one gains faith; through realizing selflessness, one fears samsara and abandons attachment to peace; with illusion-like compassion and a mind of enlightenment as vast as space as the cause, one strives in the immaculate two accumulations of merit and wisdom, thereby becoming the Dharma Lord, the sovereign of both self and others' benefit—this is the infallible principle of cause and effect. Such an ultimate result is also connected to the wisdom of hearing, contemplating, and meditating in sequence as cause and effect. And hearing must also be established by this kind of immaculate reasoning, without error, and with certainty. Therefore, having heard such a treatise, contemplate the meaning of what has been heard; contemplate again and again, and familiarize yourself with the meaning that has been determined through contemplation; then, tolerance for the profound path will gradually arise, as explained in the context of the three tolerances in the *Moon Lamp Sutra*, and so on. These necessities are also
English
The way it is clearly shown directly and indirectly by the treatise itself will be known when explaining the treatise itself. Although whether or not these five calculation methods are actually shown in the scriptures of the treatise varies, here, the author clearly indicates it through the author's name, and from the vessel that holds the profound and extensive meaning of the object to be done, it is shown indirectly, such as "riding in a chariot with two principles," and so on. The other three are the meaning of the treatise itself. In this way, the general meaning, refutations, necessity, and many other meanings are clearly and profoundly shown through the method of the five branches, and through these, the greatness of this treatise can also be understood to some extent. Even if the place and time are unfavorable, we will explain the stainless view of the Great Vehicle school without any admixture, without being defiled by arbitrary distortions, and clearly explain the subtle and profound essential points. Nowadays, people's wisdom and learning are shallow, and the concepts of partisanship, jealousy, and arrogance are high. Therefore, even if it is difficult to change others, I write to make myself accustomed to good speech. For the noble ones who treat gold and dung equally, even offering the perfection of the four continents is of no use. It is said that if they accept the Dharma cherished in their hearts, their wishes will be completely fulfilled. Therefore, the one-eyed protector of the snowy land, although temporarily showing a state of peace, the compassionate eyes never leave the beings entangled in various sufferings. Therefore, in whatever excellent pure land, the peaceful eyes appear as beautiful and joyful as lotus petals, in front of that manifest尊者, may this offering of the sound of good speech please him. Second, the meaning of the treatise to be explained is divided into two parts: the main text and the necessity of such a division. First, in order to explain the Ornament of the Middle Way, which clearly reveals the suchness of the two truths, it is divided into four parts: the meaning of the title, the translation homage, the meaning of the treatise, and the concluding meaning. First, in the language of India: མ་དྷྱཱ་མ་ཀ་ཨ་ལཾ་ཀཱ་ར་ཀཱ་རི་ཀཱ (Maadhyamaka Alankaara Kaarikaa), in the Tibetan language: 《Commentary on the Ornament of the Middle Way》. It is said that if these words expressed in Sanskrit are combined with Tibetan, then མ་དྷྱཱ་མ་ཀ་ (Maadhyamaka) is the Middle Way, ཨ་ལཾ་ཀཱ་ར་ (Alankaara) is the Ornament, and ཀཱ་རི་ཀཱ་ (Kaarikaa) is the verses or sentences. Among them, the Middle Way refers to not falling into any