Chinese
多罗广论之中。依西方沙门义与譬喻义。加二百五十行偈。抄以用造作杂心十一卷论也。故论初言极略难解知。极广令智退。我今处中说广说义庄严。此二论主并宣有相之教令退异乘。因缘为宗。虽明空理但法上横计定性不定法体。又后八百九十岁后出呵梨跋摩。前虽造论灭邪外道。观有相故不得圣道。依毗婆沙此方沙门义与昙无德义。造成实论二十卷也。广论之中偏宣无相之教。明生法二空。观空得道为宗。虽三论主造论宣通。犹谓六识名相之事。非题极理。而众人等竞习此论。执为究竟。兴弘于世。将欲隐没牟尼大意。是故复出马鸣菩萨。愍伤众生拖非人流。感[厂@烦]佛出极意潜没。依楞伽经造出起信论一卷也。虽文略少义无不尽。八识常住为体。修行趣入为宗。习六七识妄。故修尽拔众人等执究根原。释八九识真故湛然示迷方类趣入处也。造意如是。此论中有三段明义。第一致敬三宝。第二论曰有法以下出其所造。第三后终二偈总结回向。何故有此三段者欲作大事不能轻为故先敬三宝。次出作事作事竟故所有功德回向发愿。次第三总结回向。就第一中有三。一者泛明诸论之首致敬不同。二者论首归敬之意。三者随文解释。所言论首归敬不同者。或具敬三宝如大智论今此论等。或唯佛法如十地论等。或但敬佛 现代汉语译本：在《多罗广论》中，依据西方沙门（指佛教出家修行者）的义理和譬喻义，加上二百五十行偈颂，抄录用来造作《杂心论》十一卷。所以论的开头说‘极其简略难以理解，极其广博令人智慧退却。我现在用中等篇幅解说，用广博的义理来庄严。’这两部论的作者都宣扬有相之教，使外道退却，以因缘为宗旨。虽然阐明空性之理，但在法上横生计较，认为法体有定性或无定性。又在后来的八百九十年后，出现了呵梨跋摩（Harivarman）。他先前虽然造论来灭除邪见外道，但因为观察有相，所以不能证得圣道。依据《毗婆沙论》，此方沙门（指中国的佛教出家修行者）依据昙无德（Dharmagupta）的义理，造《成实论》二十卷。在广论中偏重宣扬无相之教，阐明生法二空，以观察空性证得圣道为宗旨。虽然三论宗的论主们造论宣扬，仍然认为六识是名相之事，不是最极的真理。而众人却争相学习这部论，执着它为究竟之理，在世间弘扬，将要隐没牟尼（释迦牟尼佛）的大意。因此又出现了马鸣菩萨（Aśvaghoṣa），怜悯伤感众生被引入歧途，感得[厂@烦]佛（此处应为“诸佛”）显现最极的意旨，潜藏于《楞伽经》中，造出《起信论》一卷。虽然文字简略，但义理无所不包，以八识常住为本体，以修行趣入为宗旨。因为人们习惯于六七识的虚妄，所以修习可以彻底拔除众人执着的根源。解释八九识的真实，所以明明白白地指示迷途者趣入的方向。造论的意图是这样的。《起信论》中有三段阐明义理。第一是致敬三宝（佛、法、僧）。第二是论中说‘有法’以下，说明造论的缘由。第三是最后两句偈颂总结回向。为什么有这三段呢？因为要做大事不能轻率，所以先敬三宝。其次说明所做的事情，事情做完后，将所有功德回向发愿。其次是第三段总结回向。就第一段来说，有三点。一是泛泛地说明各论的开头致敬的方式不同。二是论首归敬的意义。三是随文解释。所说的各论开头归敬的方式不同，有的是具足敬三宝，如《大智度论》和这部论等。有的只是敬佛法，如《十地论》等。有的只是敬佛。
English
English version: In the *Tora Broad Treatise*, based on the meaning and metaphorical meaning of the Western *Shramanas* (Buddhist monks), two hundred and fifty lines of *gathas* (verses) are added, copied and used to create the eleven-volume *Miscellaneous Heart Treatise*. Therefore, the beginning of the treatise says, 'Extremely brief, difficult to understand; extremely broad, causing wisdom to retreat. I will now explain in a moderate length, using broad meanings to adorn.' The authors of these two treatises both propagate the teaching of *Lakshana* (characteristics), causing *Tirthikas* (non-Buddhists) to retreat, with *hetu* (cause) as the principle. Although clarifying the principle of *shunyata* (emptiness), they horizontally calculate on the *dharmas* (teachings), believing that the *dharmas* have fixed or unfixed nature. Furthermore, eight hundred and ninety years later, *Harivarman* appeared. Although he previously created treatises to eliminate heretical *Tirthikas*, he could not attain the *Arya Path* (noble path) because he observed *Lakshana*. Based on the *Vibhasa* (commentary), the *Shramanas* of this land (China) based on the meaning of *Dharmagupta*, created the twenty-volume *Tattvasiddhi Treatise*. In the broad treatise, it emphasizes the teaching of *Nirakara* (formlessness), clarifying the two emptinesses of *shengfa* (sentient beings and *dharmas*), with observing emptiness to attain the *Arya Path* as the principle. Although the masters of the Three Treatises created treatises to propagate, they still considered the matters of the six consciousnesses as mere names and forms, not the ultimate truth. However, people competed to study this treatise, clinging to it as the ultimate truth, promoting it in the world, intending to obscure the great meaning of *Muni* (*Shakyamuni Buddha*). Therefore, *Aśvaghoṣa* appeared again, pitying and grieving for sentient beings being led astray, feeling that [厂@烦] Buddhas (should be 'all Buddhas') revealed the ultimate intention, hidden in the *Lankavatara Sutra*, creating the one-volume *Awakening of Faith Treatise*. Although the text is brief, its meaning is all-encompassing, with the constant abiding of the eight consciousnesses as the essence, and the practice of entering as the principle. Because people are accustomed to the delusion of the sixth and seventh consciousnesses, cultivation can completely eradicate the root of people's clinging. Explaining the truth of the eighth and ninth consciousnesses, it clearly shows the direction for those who are lost to enter. The intention of creating the treatise is like this. In the *Awakening of Faith Treatise*, there are three sections clarifying the meaning. The first is to pay homage to the Three Jewels (Buddha, Dharma, Sangha). The second is the treatise says 'There is Dharma' below, explaining the reason for creating the treatise. The third is the last two *gathas* summarizing and dedicating. Why are there these three sections? Because great things cannot be done lightly, so first pay homage to the Three Jewels. Secondly, explain what is being done, and after the work is done, dedicate all the merits and make vows. Thirdly, the third section summarizes and dedicates. Regarding the first section, there are three points. One is to generally explain that the ways of paying homage at the beginning of each treatise are different. Two is the meaning of paying homage at the beginning of the treatise. Three is to explain according to the text. What is said is that the ways of paying homage at the beginning of each treatise are different, some fully respect the Three Jewels, such as the *Mahaprajnaparamita Shastra* and this treatise, etc. Some only respect the Buddha and Dharma, such as the *Dashabhumika Sutra*, etc. Some only respect the Buddha. --------------------------------------------------------------------------------
Chinese
如地持论等。此皆有意。所以具敬具足福田故。何故但敬人法者。藉法成人故须礼佛。法者所释之理。故须敬法。何故唯敬佛者。佛为教主故须礼佛。余非教主故废不礼。言敬意者有六种意。一者作论所依荷思致敬。二者请承加护。三者为生物信。四者敬事之宜。五者为表胜相。六者为开众生佛法僧念。初言作论所依荷思敬者。若无佛说经今无所说。若无其法论无所依。若无僧传已则不闻。由藉此三。今论得兴故须皆礼。二言请护者。若无加力何能勘说如此深理。要佛加力能说此法。如金刚藏菩萨欲说十地法门时。加四勘知四十无碍辩才。故末法恶时传化不易。若无三宝威力加护无由自通。故须致敬以请助。三言为信者。论主自是不足之人造论释经。人多不信。要须归礼示有宗承。有所制立人方取信。是故顶礼。四言敬仪者。如似世间孝子忠臣凡所为作必造启白君父。菩萨如是。重敬三宝过父及君。今欲造论解释经时。宁不致敬启白造论。故须归礼。五言表胜者。如成实说。三宝是其吉祥境界。树之论首以题论胜故先致敬。六言开众生三宝念者。如杂心说。为令众生于三宝中发心趣求信解观察供养归命故顶礼之。第三随文解释者。文中有二。一者初两行偈。正明致敬三宝。二者为欲令下一行偈。明造论之意。就第一中 现代汉语译本： 例如《地持论》等。这些都有其用意。因为要具足恭敬，具足福田的缘故。为什么只尊敬人法呢？因为要借助佛法成就人，所以必须礼敬佛。法是佛所解释的道理，所以必须尊敬法。为什么只尊敬佛呢？因为佛是教主，所以必须礼敬佛。其余的不是教主，所以不礼敬。说到恭敬的用意，有六种用意：第一，作为造论所依据的凭借，怀着感恩的心致敬。第二，祈请佛菩萨的加持和护佑。第三，为了使众生生起信心。第四，是恭敬行事的仪轨。第五，为了表明殊胜的相。第六，为了开启众生对佛、法、僧三宝的忆念。最初说的作为造论所依据的凭借，怀着感恩的心致敬，是因为如果没有佛所说的经典，现在就没有可说的。如果没有佛法，论就没有所依据的。如果没有僧人传授，我们就听不到佛法。由于凭借这三宝，现在的论才能兴起，所以必须都礼敬。第二说的是祈请加护，如果没有佛菩萨的加力，怎么能够勘验解说如此深刻的道理呢？需要佛菩萨加力才能说出此法。例如金刚藏菩萨想要宣说十地法门时，得到四种勘验的智慧和四十种无碍辩才。所以在末法恶世，传扬教化不容易。如果没有三宝的威力加持和护佑，就没有办法通达。所以必须致敬以祈请帮助。第三说的是为了使众生生起信心，论主自己是不足的人，造论解释经典，很多人不相信。必须要归礼三宝，显示有宗派传承。有所制作和建立，人们才相信。所以顶礼三宝。第四说的是恭敬的仪轨，就像世间的孝子忠臣，凡是所作所为，必定要禀告君父。菩萨也是这样，尊重恭敬三宝超过父亲和君王。现在想要造论解释经典时，怎么能不致敬禀告而造论呢？所以必须归礼三宝。第五说的是表明殊胜，就像《成实论》所说，三宝是吉祥的境界。将三宝置于论的首位，用以彰显论的殊胜，所以首先致敬。第六说的是开启众生对三宝的忆念，就像《杂心论》所说，为了使众生在三宝中发起心，追求、寻求、信解、观察、供养、归命，所以顶礼三宝。第三部分是随文解释，文中分为两部分。第一部分是最初的两行偈颂，正是表明对三宝致敬。第二部分是为了让下一行偈颂，表明造论的用意。就第一部分中
English
English version: Such as the *Dasabhumika-sutra-bhasya* (Commentary on the Ten Stages Sutra). All these have intentions. It is because of having complete reverence and complete fields of merit. Why only revere the person and the Dharma? Because one needs to rely on the Dharma to become a person, therefore one must pay homage to the Buddha. The Dharma is the principle explained by the Buddha, therefore one must respect the Dharma. Why only revere the Buddha? Because the Buddha is the teaching master, therefore one must pay homage to the Buddha. Others are not teaching masters, so the practice of paying homage is omitted. Speaking of the intention of reverence, there are six intentions: First, to rely on the Buddha's teachings as the basis for writing the treatise, with a sense of gratitude and respect. Second, to request blessings and protection. Third, to generate faith in sentient beings. Fourth, it is the proper etiquette of reverence. Fifth, to express the supreme characteristics. Sixth, to inspire sentient beings to remember the Buddha, Dharma, and Sangha (the Three Jewels). The first intention, to rely on the Buddha's teachings as the basis for writing the treatise, with a sense of gratitude and respect, is because if there were no sutras spoken by the Buddha, there would be nothing to say now. If there were no Dharma, the treatise would have no basis. If there were no Sangha to transmit it, we would not hear it. Because of relying on these Three Jewels, the treatise can now arise, therefore one must pay homage to all of them. The second intention is to request protection. Without the Buddha's power, how could one examine and explain such profound principles? One needs the Buddha's power to be able to speak this Dharma. For example, when Vajragarbha Bodhisattva (Bodhisattva of the Diamond Womb) wanted to expound the Ten Stages Dharma, he received the wisdom of four examinations and forty unobstructed eloquence. Therefore, in the degenerate age of the Dharma's decline, it is not easy to transmit and transform. Without the power and protection of the Three Jewels, there would be no way to understand it oneself. Therefore, one must pay homage to request assistance. The third intention is to generate faith in sentient beings. The author of the treatise is an inadequate person, writing treatises and explaining sutras, and many people do not believe it. One must return and pay homage to the Three Jewels to show that there is a lineage and tradition. Only when something is created and established will people believe it. Therefore, one prostrates. The fourth intention is the etiquette of reverence, just like filial sons and loyal ministers in the world, whatever they do, they must first report to their parents and rulers. Bodhisattvas are the same, respecting and revering the Three Jewels more than their fathers and rulers. Now, when one wants to write a treatise to explain the sutras, how can one not pay homage and report before writing the treatise? Therefore, one must return and pay homage to the Three Jewels. The fifth intention is to express the supreme characteristics, just as the *Tattvasiddhi Shastra* (Treatise on the Establishment of Truth) says, the Three Jewels are auspicious realms. Placing the Three Jewels at the beginning of the treatise is to highlight the treatise's superiority, therefore one pays homage first. The sixth intention is to inspire sentient beings to remember the Three Jewels, just as the *Samayuktabhidharmahrdaya Shastra* (Miscellaneous Collection on the Heart of Abhidharma) says, in order to make sentient beings generate the mind in the Three Jewels, pursue, seek, believe, understand, observe, make offerings, and take refuge, therefore one prostrates. The third part is the explanation according to the text. There are two parts in the text. The first part is the first two lines of the verse, which clearly express homage to the Three Jewels. The second part is to let the next line of the verse express the intention of writing the treatise. In the first part --------------------------------------------------------------------------------