Chinese
是故，龙树父子乃外道宗义之正量部，月称乃应成派，善护乃分别说部之正量部，此论师被说是瑜伽行派正量部之开创者。在藏地，多数先辈，特别是将此宗奉为纯正的俄大译师、嘉瓦秋桑、绒敦秋杰等。据说，直至杰父子时代，此宗之讲修亦广为流传。杰师徒等对此极为重视，并作有各种笔记等。此外，萨班等一切中观论者，皆视寂护父子之言为心髓。总之，凡具法眼之人，一旦体验此宗深刻理性的盛宴，便会情不自禁地被吸引，如蜂恋莲花般欣然接受。然而，如今莫说讲修，就连翻阅典籍者亦寥寥无几，故有识之士应于十方广为弘扬。总之，应兼顾大乘之二种宗风，特别是对量论兴趣浓厚的中观行者，自会欣然接受并进入此正量部之宗风。 二、关于僧人的传记：在印度，众多持律严谨的僧人如金山连绵，其中，以守护清净戒律如山王般高耸，被誉为一切持戒者的君王，是持戒清净的典范。 三、关于成就之理：主要应以现证圣位之断证功德为标准。然此非凡夫所能测度，故如经中所说，可从不退转菩萨的身语之相来推断。如大堪布寂护，为调伏整个世界，特别是边地黑暗之洲，虽已善巧地阐明了二大正量部之教义，然为成办将彼等教义融为一体之第三正量部之宗风，故特意化现为藏地之天子赤松德赞，于世尊教法在北方弘扬之授记尚未成熟之际，
English
Therefore, Nagarjuna and his son are the Vaibhashika of the outer schools, Chandrakirti is the Prasangika, Shantarakshita is the Sautrantika Vaibhashika, and this teacher is said to be the founder of the chariot of the Yogachara Vaibhashika. In Tibet, most of the early scholars, especially those who uphold this tradition as pure, such as Ngok Lotsawa Chenpo, Phyawa Chokyi Senge, and Rongton Chojey, and so on. It is said that the teaching and practice of this tradition were widespread until the time of Je Tsongkhapa and his sons. Je Tsongkhapa and his disciples attached great importance to it and made various notes. In addition, all Madhyamikas, such as Chojey Sakya Pandita, regarded the words of Shantarakshita and his sons as the essence of their hearts. In short, those who possess the eye of Dharma, once they experience the profound feast of reason of this tradition, will be involuntarily attracted and accept it with joy, like bees attracted to a lotus garden. However, nowadays, not to mention teaching and practice, even those who look after the scriptures are rare. Therefore, wise people should take care to spread and expand it to the ends of the ten directions. In short, one should uphold the two traditions of the Mahayana without discrimination. In particular, those Madhyamikas who are very interested in epistemology will naturally be pleased with and enter into the tradition of this great chariot. Secondly, regarding the biography of the monks: In India, among the many monks who uphold the Vinaya purely, like a string of golden mountains, the one who maintains pure discipline is as high as the king of mountains, and is known as the king of all who strive for discipline, a model of pure morality. Thirdly, regarding the way of accomplishment: It should mainly be based on the qualities of abandonment and realization of the direct perception of the noble stages. However, this is not within the realm of ordinary people, so as the sutras say, it can be inferred from the signs of the body and speech of a non-returning Bodhisattva. For example, the great Khenpo Shantarakshita, in order to tame the entire world, especially the dark continent of the border regions, although he has skillfully explained the teachings of the two great Vaibhashika schools, in order to accomplish the tradition of the third Vaibhashika school that integrates those teachings, he intentionally incarnated as the Tibetan king Trisong Detsen, before the time had come for the prophecy of the Buddha's teachings to flourish in the north.
Chinese
因此，通过加持寿命的行持，据说他活了九百年，获得了内在寿命的自在。在桑耶寺举行开光仪式时，赞普亲眼看到堪布本人就是金刚手，所有本尊神都变成了智慧尊，并显现了无数的神变，这成为了所有人的共同景象，等等，获得了外在的自在。特别是在这个无人能驯服的藏地，能够使佛教像太阳一样照耀，这无疑是胜过其他王子菩萨的成就的真实标志。第四，善良的传记是利益佛教和众生的善良行为。这位堪布由于菩提心的因已经很好地成熟，因此像太阳和月亮一样以“菩提萨埵”这个名字而闻名。这位与文殊菩萨无二无别的伟大持戒者，活了数百年，据说在那烂陀寺、印度东部和中国等地很好地守护了佛教。主要的是，他开创了结合两种方式的清净车轨，以真实的推理驳斥邪说，并通过讲、辩、著三方面来引导有缘者，并以清净的方式守护戒律，因此，以无与伦比的贤善之行遍布大地。特别是，由于往昔的愿望和诸佛菩萨的慈悲觉醒的力量，他来到了这个难以调伏的雪域黑暗之中，并会见了天神赞普赤松德赞。当时，他根据先前与法王一同立下的誓言以及国王服饰的缘起，作出了关于王室兴衰的预言等。他讲述了十善业、十八界和十二缘起的佛法。为了调伏一时无法以寂静方式调伏的鬼神，他预言应该迎请莲花生（梵文：Padmasambhava）。堪布和弟子一起在桑耶寺进行了选址，并建造了包括外部寺庙在内的所依和能依，并举行了开光仪式等。他剃度了萨米七人，开创了佛教的基础——戒律的传统。他教导译师们语言的翻译方法。
English
Therefore, through blessing the activities of life, it is said that he lived for nine hundred years, gaining mastery over inner life. When performing the consecration ceremony at Samye, the Emperor himself saw the Khenpo as Vajrapani in person, and all the deity supports transformed into wisdom deities, manifesting immeasurable miraculous displays, which became a common sight for everyone, and so on, gaining mastery over the external. In particular, the ability to make the Buddha's teachings shine like the sun in this untamable land of Tibet is truly a sign of accomplishment that surpasses other princes and bodhisattvas. Fourth, the biography of the Excellent One is the excellent deeds that benefit the teachings and beings. This Khenpo, because the cause of bodhicitta has been well cultivated, is renowned like the sun and moon with the meaning of the name "Bodhisattva." This great ascetic, inseparable in essence from Manjushri, lived for hundreds of years and is said to have well maintained the Buddha's teachings in Nalanda, eastern India, and China, and so on. Primarily, he opened the stainless chariot path that combines the two systems, refuted false doctrines with valid reasoning, and guided fortunate ones through teaching, debating, and writing, and maintained the monastic discipline purely, so the activity of the Excellent One spread throughout the earth with unparalleled qualities of scholarship and virtue. In particular, due to the power of past aspirations and the awakening of the compassion of the Buddhas and Bodhisattvas, he came to this dark realm of the untamable snowy land and met the divine Emperor Trisong Detsen. At that time, based on the vows previously made together with the Dharma King and the auspicious signs of the king's attire, he made predictions about the rise and fall of the royal lineage, and so on. He taught the Dharma of the ten virtues, the eighteen elements, and the twelve links of dependent origination. For the purpose of subduing the gods and demons who could not be subdued by peaceful means for a while, he prophesied that Padmasambhava should be invited. The Khenpo and disciple together surveyed the site at Samye and built the outer temple, including the supports and what they support, and performed the consecration ceremony, and so on. He ordained the Seven Tested Men, establishing the tradition of the Vinaya, the root of the teachings. He taught the translators the methods of translating languages.
Chinese
学习了所有内外之法。通过讲说听闻，确定了一切解释佛语和意旨的论著，使西藏遍布大法的光明。将所有外道的苯教用理智摧毁，只剩下名称，使佛法变得纯净无染。临终时，也从遗体的缘起中预言了西藏出现僧侣的方式，以及何时见解出现争论时，迎请班智达寂护（梵文：Śāntarakṣita）来使佛法变得纯正等，向班智达赐予书信等，从无碍了知三时的状态中，对西藏特别生起大慈悲心，恩德不可思议。莲花生大师的行持是堪布的弟子。因此，也对堪布的《量论》作了解释。总之，这位堪布在西藏最初开创了佛法的先河，中间使之兴盛广大，最后又不断示现化身来守护佛法，直到佛法存在之时也不会中断。正如至尊阿底峡所说，在西藏建立佛法的大堪布本人，以及堪布的传承，还有未来佛法存在期间堪布传承中出现的化身，都与至尊阿底峡的体性相同。因此，西藏佛法的存在，完全是堪布的愿力和发愿的力量所致。然而，在每个人的显现中，认为是由各自的上师和寺院的作为所致，这就像用刀刮头发，用颜料染衣服，即使是佛的事业，也没有人知道一样。如此伟大的车轨的功德美名，以及美好的事业遍布整个大地，像日月一样出名。而且，现在西藏那些偶然获得名声的人不同，而是在印度，经过众多内外班智达反复像炼金一样检验，对毫无怀疑的人才视为上师。当时在印度，涌现了无数一位比一位更杰出的班智达和成就者。但从一开始，法王化身的译师们，即使在不熟悉的地区，也
English
He studied all the inner and outer teachings. Through teaching and listening, he established all the treatises that explain the Buddha's words and intentions, causing the land of Tibet to be filled with the great light of Dharma. He destroyed all the Bon teachings that were outside of this teaching with reason, leaving only the name, making the Dharma pure and undefiled. At the time of his passing, he also prophesied from the auspicious signs of his relics the manner in which monks would arise in Tibet, and when views would become contentious, to invite the Pandit Kamalaśīla and establish the Dharma in its pure form, and he bestowed a letter to the Pandit, etc. From a state of unobstructed knowledge of the three times, he especially generated great compassion for the land of Tibet, and his kindness was inconceivable. The conduct of Master Padmasambhava was as a student of the Abbot. And for that reason, he also composed a commentary on the Abbot's text on Pramāṇa. In short, this Abbot was the one who first established the tradition of the teachings in Tibet. In the middle, he made it flourish and expand. Finally, he repeatedly manifested incarnations to protect that very teaching, and this will not cease until the teachings remain. Just as the great Lord Atiśa said, the great Abbot who established the teachings in Tibet himself, and the lineage of Abbots, and all the incarnations that appear in the lineage of Abbots as long as the teachings remain in the future, are all of the same essence as the Lord himself. Therefore, the existence of the teachings in Tibet is undoubtedly due to the power of the Abbot's aspiration and prayers alone. However, in the perception of each individual, the thought that it came about through the actions of their own lama and monastery is like using a knife to cut hair and using dye to color clothes, even though it is the activity of the Buddha, no one knows it. The fame of the qualities of such a great chariot, and the good deeds, spread throughout the entire earth and are as famous as the sun and moon. Moreover, unlike those who nowadays gain fame in Tibet by chance, in India, they are regarded as lamas only after being tested again and again like gold that has been burned, cut, and polished by many inner and outer paṇḍitas, and who are free from doubt. At that time in India, countless paṇḍitas and siddhas, each more marvelous than the last, resided. But from the beginning, the translators who were emanations of the Dharma Kings, even in unfamiliar lands,
Chinese
敬礼！无垢二量之境广阔，轻易一时衡量之力弱。您这真二谛理之大地，以分别慧步稳健，名言量，与胜义分为是与非二者，共三。注释：以三截断。彼时您如大地一般，以安立一切众多理则而庄严。因此，二理之车轨，以及彼等合一之大道，乃是能仁至乘教义之入门处，除此三者外，别无他途。您是诸佛语之集结者，故于此处以至乘理则摄持。此一甚深精要之日，能摧破世间所有昏暗。无量不可思议至乘之要义，仅以极少理智之方便，便能轻易显示之如此善妙之论典，我视之为金刚之大明咒。此为中间之偈颂。第二，为谁而作。何为大乘？其论典为何？于其义以理智引导之智慧如何生起耶？大乘乃以因菩提心，道具足十度，圆满成熟修习三者究竟，果成就二身双运之佛陀。其论典唯是中观与唯识二宗。如此之善妙论典，超胜外道与声缘之境界，是极度真实且甚深之究竟。如是真实甚深之义，非仅以信心信奉，而是从正确之理路生起坚定之定解是因。由此生起之无垢智慧之体性，即是甚深与广大二者。其中，甚深者，如一切法蜂蜜一味般，于一切边皆远离之大中观中确定。广大者，乃是大乘中观唯识二者之藏，其论典文字一句亦无舍弃，能知一切皆摄于一要义中，是因论典一切圆满故名为广大。彼智慧之差