Chinese
如《经庄严论》所说：形色庄严，具有功德自性，映入镜中时，能使观者生起极大的欢喜。同样，善说之语，恒常具有自性功德，通过剖析其义，也能使智者在此生起极大的欢喜。正如以上所说。先前的论师们，难道没有清楚地剖析过吗？又为何要在此处进行剖析呢？虽然他们已经清楚地阐明了圣者心要之义和现观次第的一切内容，但因为只是作为二十五法的庄严而运用，所以没有成为一切法的庄严。因此，我将以偈颂形式，使广、中、略三部般若波罗蜜多经都成为一切法的庄严，为此进行剖析，这是有特殊必要的。那么，这是如何被解释为能成为一切法的庄严呢？在支分广释的开篇讲解发心时说：甚至也出自三部佛母。将与三部般若波罗蜜多经相结合。最后说：有些是从其他意义，有些是从其他词语，有些是从其他名相，智者们应该了解所有般若波罗蜜多经的意义，仅仅是这些意义的概括。因为已经很好地证实了如上所说的现观次第是由三部般若波罗蜜多经所阐述的缘故。第二，先前论师们的解释方式是：先前的论师们是否做过一些注释呢？或者没有？如果是前者，你再作注释就没有必要了，如同在已织好的布上再织一样。如果是后者，因为没有先前论师的口诀，又怎么能随意写作呢？因为是依靠先前四位论师的注释，所以也不是没有口诀。而且，因为那些注释中存在未阐述、错误阐述以及仅作为某一部分宗派的庄严而运用的过失，为了消除这些过失而写作，所以也不是没有意义。为了说明这一点，首先是无著的解释方式：直接说他造了论释。凭借什么呢？能调伏一切烦恼怨敌，能从恶趣轮回中救护，因为具有调伏和救护的功德，所以是论典，这二者在其他宗派中是没有的。如是，因为具有调伏和救护的功德，所以论典是获得一切智智的现观。
English
As stated in the Ornament for the Sutras: When a beautiful form, possessing qualities and its own nature, enters a mirror, it generates supreme joy for those who see it. Similarly, well-spoken words, always possessing qualities and their own nature, also generate supreme joy for the wise when their meanings are analyzed. As mentioned above. Haven't the previous teachers already clearly analyzed it? Why is it necessary to analyze it again here? Although they have clearly explained the meaning of the Noble Essence and the entire sequence of Manifest Realization, they have only applied it as an ornament for the twenty-five aspects, so it has not become an ornament for all. Therefore, I will put it in verse form so that the extensive, intermediate, and concise Prajnaparamita Sutras all become ornaments for all, and for this reason, I am analyzing it. This is especially necessary. How is this explained as becoming an ornament for all? When explaining the generation of bodhicitta at the beginning of the branch commentary, it says: Even from all three Mothers of the Buddhas. It will be combined with the three Prajnaparamita Sutras. Finally, it says: Some are from other meanings, some are from other words, some are from other names, the wise should understand the meaning of all Prajnaparamita Sutras, just a summary of these meanings. Because it has been well proven that the sequence of Manifest Realization as described above is explained by the three Prajnaparamita Sutras. Second, the way the previous teachers explained it: Did the previous teachers make some commentaries? Or not? If it is the former, then there is no need for you to write another commentary, just like weaving on already woven cloth. If it is the latter, since there is no oral instruction from the previous teachers, how can you write arbitrarily? Because it relies on the commentaries of the previous four teachers, it is not without oral instruction. Moreover, because there are faults in those commentaries such as not explaining, explaining incorrectly, and applying it only as an ornament for a certain part of the school, writing to eliminate these faults, so it is not meaningless. To illustrate this, first is the way Asanga explained it: He directly said that he created the commentary. By what means? It can subdue all the enemies of afflictions, and it can protect from the suffering of bad rebirths. Because it has the qualities of subduing and protecting, it is a treatise. These two are not found in other schools. Thus, because it has the qualities of subduing and protecting, the treatise is the Manifest Realization that obtains omniscience.