Chinese
到达后，以此引发大悲心而进入圆满菩提，又如：何人以信随顺行，发起圆满菩提心后，显现能仁之行仪，彼乃精勤求真知。如是说，先前以悲心引发而生起菩提心后，为了追求菩提，进入寻求不可或缺的真实之实相，有两种方式。无论如何，世俗和胜义菩提心这两种珍宝，以事物之自性，互相成为助伴，不相分离。第四，结尾之义。论述作者所著之作者题记，以及译师所译之译者题记二者。第一，集句之《中观庄严论》，寂护论师，已达自他宗派之大海彼岸，以顶戴圣者语自在之莲足无垢花蕊而造。如是，通达世间与出世间之宗派，以及由此所代表的如海般无量之声明处，无丝毫遗漏，并显示曾于圣者文殊师利处亲闻佛法。所谓“圆满”，意指经文无有缺漏。第二，印度堪布苏伦扎菩提，即天王菩提，以及校勘译师班智达耶谢德，将词句从汉文翻译成藏文，其后又对词义方面进行校正，通过讲修的方式加以确定。如是。宗喀巴大师认为偈颂和散文都是根本，因为这部注释也是大车自己所说，是非常有意义的品尝之物，如果能将根本和注释一起讲修就更好了，所以说是根本。即使这样说，也没有意义上的矛盾等，大士对此教诲铭记于心，必定有其特殊的必要。但一般来说，并非有时用偈颂来表达意义，有时用散文来表达意义的交替形式，而是根本偈颂的意义，再次由注释来解释说明，就是这样。因此，这里自释本身就是注释的方式
English
Having arrived, by this, great compassion is aroused, and one enters into perfect enlightenment. Furthermore: "Whoever follows with faith, having generated the mind of perfect enlightenment, having manifested the conduct of the capable one, that one strives to seek true knowledge." As it is said, having first aroused compassion, and then generated the mind of enlightenment, in order to seek enlightenment, there are two ways of entering into the search for the indispensable true reality. In any case, the two precious minds of conventional and ultimate enlightenment, by the nature of things, mutually assist each other and are inseparable. Fourth, the concluding meaning. Two colophons: the author's colophon by the master who composed it, and the translator's colophon by the translator who translated it. First: The "Compendium of the Ornament of the Middle Way," composed by the master Śāntarakṣita, who has reached the far shore of the ocean of tenets of self and others, by taking the immaculate pollen of the lotus feet of the noble Lord of Speech upon his head. Thus, he knows without any remainder the tenets of the mundane and supramundane, and what they represent, such as the immeasurable places of knowledge like the ocean, and it is shown that he heard the Dharma directly from the noble Mañjuśrī. The term "complete" means that the text is without any deficiency. Second: The Indian abbot Surendrabodhi, namely Devendra Bodhi, and the reviser and translator, the monk Yeshe De, translated the words from Chinese into Tibetan, and then corrected the meaning of the words and established them through teaching and practice. Thus. Je Tsongkhapa considered both verses and prose to be the root text, because this commentary is also spoken by the great chariot itself, and is a very meaningful thing to savor. If the root text and commentary can be taught and practiced together, it would be better, so it is said to be the root text. Even if this is said, there is no contradiction in meaning, etc. There must be a special need to keep the teachings of that great being in mind. But in general, it is not an alternating form where sometimes the meaning is expressed in verses and sometimes in prose, but rather the meaning of the root verses is again explained and elucidated by the commentary, and that is how it is. Therefore, here the self-commentary itself is in the manner of a commentary.
Chinese
因此，因为词句非常多，其他人难以理解，所以虽然不是寻求解释的字面意义，但实际上已经清楚地阐明了解释的所有要点。依靠这个，也能体验到解释本身的词句的力量。如果再去看自释和难释，那就更好了。现在是上面的第二部分，像这样以多种功德的差别而超胜的这部论著，有必要进行解释和讲解，因为要获得共同和不共同的利益的差别，例如擦拭如意宝珠一样。其中，共同的是，像这样从理性的途径引导出清净无垢的佛陀教言的意旨，如果以这种方式把握，那么就可以真正期望获得把握两种方式所涵盖的一切大乘的利益，因为把握佛法的殊胜之处在于证悟的法，而把握它就是如实地自己证悟后去修持。像这样，以清净无垢的理性消除对法界清净的一切颠倒执着后，如自己证悟一样地向他人展示，它的利益也在《三摩地王经》中说：谁人示现此三摩地，他于菩提永不疑，功德聚中最殊胜，何者具有无量德，世间导师引导佛，除却自生大悲者，于彼之下诸有情，于此大千世界中，功德聚与无等量，不可思议智慧力，与彼相等永时无。等等，应该知道这些。在不共同的方面，与至尊文殊菩萨本体无二的大车，以谁也难以调伏的我们藏地遍布白色国教的祈愿，以及慈悲的缘起，对我们格外地加持，特别是像这样虽然论著词句少，但理性敏锐且决断力强，这样的情况在其他汉文论典中也很少见，说多了也没有意义。
English
Therefore, because the words are so many that others find it difficult to understand, although it is not seeking the literal meaning of the explanation, in reality, all the key points of the explanation have been clearly elucidated. Relying on this, one can also experience the power of the words of the explanation itself. It would be even better to look at the self-commentary and the difficult-commentary again. Now is the second part of the above, like this, this treatise, which is superior due to the differences in many qualities, it is necessary to explain and expound it, because one wants to obtain the differences in common and uncommon benefits, just like polishing a wish-fulfilling jewel. Among them, the common one is that, like this, guiding the immaculate intent of the Buddha's teachings from the path of reason, if grasped in this way, then one can truly expect to obtain the benefits of grasping all the Great Vehicle encompassed by the two ways, because the supreme aspect of grasping the Dharma lies in the Dharma of realization, and grasping it is only to realize it oneself and then practice it as it is. Like this, after eliminating all inverted perceptions of the pure realm of Dharma with immaculate reason, showing it to others as one has realized it oneself, the benefit of that is also stated in the Samadhiraja Sutra: 'Whoever shows this samadhi, he will never doubt enlightenment, he is the most supreme among the accumulations of merit, he who possesses immeasurable qualities, the world teacher guides the Buddha, except for the self-born great compassion, below him, any sentient beings, in this great thousand world, the accumulation of merit and the incomparable, inconceivable power of wisdom, being equal to him will never exist.' And so on, these should be known. In the uncommon aspect, this great chariot, inseparable in essence from the venerable Manjushri, with the prayer that the white light of the victorious doctrine pervades our Tibetan land, which is difficult for anyone to tame, and the auspicious connection of compassion, especially blesses us, and especially, although the words of the treatise are few, the reasoning is sharp and decisive, such a situation is rare even in other Chinese texts, there is no point in saying more.
Chinese
，如同黄金的光泽和红糖的味道一样，对于那些拥有广博、深奥和详尽学识的人来说，这是显而易见的，因此为了迅速开启智慧之门，并且为了忆念那位怙主的恩德并报答恩情等等，这些都是必要的。正如萨迦班智达所说：持戒精进的圣者吉祥寂护，苦行成就者莲花生，智慧明亮的莲花自在等，是浊世的第二佛。宗喀巴大师也说：由于文殊菩萨的摄受，超越了自他宗派的彼岸，精通深奥的意义，我顶礼吉祥寂护。怙主您在雪域藏地最初 ভালোভাবে建立了佛陀的教法时，善巧地安排了龙树宗在这一地区弘扬的缘起，因此至今对于深奥的中观，信仰的倾向从未中断。因此，我们不衰退地弘扬那位智者的著作，是报答恩情的无上供养。智慧如天空般无边无际，无缘大悲的力量非常强大，完全引导出的殊胜论典《中观庄严论》，当享受这其中的理智盛宴时，在许多世中于理智的道路上，经历了许多辛苦，在立宗和破斥上，对于精通辩论的众多智者，如同顶上的顶饰宝珠般高贵，彻底摧毁了恶劣的言论之辈，在圣地印度也极为罕见，这样的人是被藏王迎请来的。唉玛，我们藏族百姓真是有福啊！心中沉浸在奇妙的喜悦中，完全被感动以致失去了自主。等等赞颂，这些赞颂是因为了解了赞颂对象的最胜功德，这是赞颂者自己安住在最胜解脱之道的果证，如同珍宝的价值只有富裕且具有智慧的人才能了解一样。此外，从古老的遗嘱书中也说到，只要对堪布的宗风有信心和坚持，雪域的光明就不会熄灭。并且，具有智慧、慈悲和能力的主人，堪布菩提萨埵自己的教诲
English
, just as the luster of gold and the taste of molasses, it is evident to those who possess extensive, profound, and detailed knowledge of the scriptures. Therefore, it is necessary to quickly open the door of wisdom, and to remember the kindness of that protector and to repay the kindness, and so on. As the glorious Sakya Paṇḍita said: 'The virtuous and diligent ascetic, the glorious Śāntarakṣita; the accomplished ascetic, Padmasambhava; the clear-minded master, Padmavaipulya, etc., are the second Buddhas of the degenerate age.' And also, the great Tsongkhapa said: 'Because of being upheld by Mañjuśrī, he went beyond the shore of self and other tenets, mastering the profound meaning. I prostrate to the glorious Śāntarakṣita.' When that protector first well-established the Buddha's teachings in this snowy land of Tibet, he skillfully arranged the auspicious connections for the Nāgārjuna system to flourish in this region, so that even now, the inclination of faith in the profound Madhyamaka has never ceased. Therefore, we, without decline, propagate the writings of that wise one, which is the supreme offering of repaying kindness. Discernment is as limitless as the expanse of the sky, and the power of impartial compassion is very strong. The supreme treatise, the Ornament of Madhyamaka, which is completely guided, when experiencing the intellectual feast of this, in many lifetimes on the path of reason, having done much labor in establishing and refuting, for the many wise debaters who are well-versed, it is as high as a jewel ornament on the crown of the head, completely destroying the groups of evil speakers. Such a one is very rare even in the noble land of India, and was invited by the Tibetan king. Alas, we Tibetan people are so fortunate! The mind is immersed in wonderful bliss, completely moved to the point of losing autonomy. Etc. These praises are because knowing the supreme qualities of the object of praise is the fruit-sign of the praiser himself abiding in the supreme path of liberation, just as the value of a jewel is known only by those who are wealthy and possess wisdom. Furthermore, from the old testament letters, it is said that as long as there is faith and adherence to the tradition of the Abbot, the light of the teachings in the snowy land will not fade. And, the teachings of the Abbot Bodhisattva himself, the master of wisdom, compassion, and ability
Chinese
又如秋林掘藏法中说： “导师教法此珍宝，我于雪域作明示， 随我之后行持者，当持导师之胜教。 拉吉赤松德赞与，至尊莲花生大士， 吾乃菩提萨埵者，如是所立诸教规， 具寿之人皆当行。 胜者教法渐衰微，具寿之人陷困境， 祈请导师发慈悲，屡屡向我作祈祷。 外持清净之律仪，内修菩提之觉心， 证得秘密真言成就，于邬金刹土现证悟， 与秘密主无有分别，化身护持藏地之教法， 是故加持定能入。 总的来说诸佛之身语意，善加建造并且恭敬之， 缘起建造我之身像后，宣说遗教并且发心之， 迎请于前方之虚空中，顶礼供养赞颂作祈祷， 清净之戒律便能善妙成，于自心间明观而修持， 殊胜菩提心便能生起成，执持无别身之慢， 获得成就并且聚集僧众。” 如是等等，如同末世之时，有诸多利益教法的缘起等殊胜之物。 此处说： 于广阔殊胜之法殿中，以甚深明晰智慧之妙慧。 众多论典庄严，以贤善之目光流转。 以二谛理性的丝线，以分别念之手指拨动。 为了令寂静尊者喜悦，而宣说善说的歌喉。 唉呀！藏地之论典，词多义少，繁琐至极，无论如何学习也充满疑惑。 对于无力解说之人，长久努力，也无法通达如此殊胜之论典。 赐予无畏，断除犹豫，如文殊之手的利剑般锐利。 不以恭敬心受持之人，不知是何等命运，我内心倍感悲伤。 是故不为获得名利， 以上师之教言与贤善之发心， 以及对殊胜与殊胜之教法的恭敬。 以理性的殊胜之路，以理性的方式来阐释。 胜者之教法如虚空般无有边际， 即使是圣者也难以衡量， 而我这孩童般的智慧