Chinese
无别体。音声为体。故是不敬。此之二句明法宝也。自下一句叹僧宝。言如实者遣邪取正。故曰如实。言修行者在不足位。研习胜进故曰修行。所言等者此类非一。故曰等也。自下一偈造论之意。此中有二。一者半偈遣邪。二者半偈立正。言为欲令众生者明所为人。不自为己。专为众生。造论意业故曰为欲。以恶法成故处处受生。名为众生。自下一句明所除事。言除疑者犹豫名疑。正信对治名为除也。何故除者诸众生等不得圣道。生诸惑者皆以疑故。故须除也。除者遣也。言舍邪执者诸众生等。以我见故以为邪执。今题正义故舍邪执。舍者离也。何故舍者我见是其众惑之本。若无我见众惑无住。问。若尔何故毗昙我见非惑。释。此之就欲界众生以我见故起修道行。故作此说。非是道理。自下二句明立正也。言起大乘正信者。正者非曲为义。余义释同前也。何故起此信者下题其意。佛种不断故。立信之人修行能得常住佛果。故经言。生信心者生诸佛家。已种佛种。胜鬘经四种真子中。初真子者即是其事。绍佛位故名真子。此之初段竟。自下第二正出所造。此中有三。一者序分。二者从立义分以去立正宗分。三者从劝修利益分以去传持末代分论。必有由故先明序。由序既兴所说宜题。故次第二明正宗分。圣者造论为利群品 现代汉语译本 ‘无别体（没有其他的本体）’。音声为体（以音声作为本体）。故是不敬（所以是不恭敬的）。这两句阐明了法宝（Dharma Jewel）。 下一句赞叹僧宝（Sangha Jewel）。‘言如实者（所说的如实）’，是为了去除邪见，取证正法。所以说‘如实’。‘言修行者（所说的修行者）’，是指处于不足之位，研习精进，所以说‘修行’。‘所言等者（所说的等等）’，像这样的例子不止一个，所以说‘等也’。 下面一偈说明造论的意图。其中包含两层意思：一是半偈去除邪见，二是半偈树立正见。‘言为欲令众生者（说为了使众生）’，说明了所为之人，不是为了自己，而是专门为了众生。造论是意业，所以说‘为欲’。因为恶法成就，所以在各处受生，这叫做‘众生’。 下一句说明所要去除的事情。‘言除疑者（说去除疑惑）’，犹豫叫做疑，正信是对治疑惑的方法，叫做‘除也’。为什么要去除疑惑呢？因为众生等不能得到圣道，产生各种迷惑，都是因为疑惑的缘故，所以必须去除疑惑。‘除者（去除）’，是遣除的意思。‘言舍邪执者（说舍弃邪执）’，众生等因为我见（belief in a personal self）的缘故，认为有邪执，现在阐明正义，所以要舍弃邪执。‘舍者（舍弃）’，是离开的意思。为什么要舍弃呢？因为我见是各种迷惑的根本，如果没有我见，各种迷惑就没有依处。 问：如果这样，为什么毗昙（Abhidhamma）的我见不是迷惑呢？ 答：这是就欲界（Kāmadhātu）的众生而言，因为我见的缘故而发起修道之行，所以这样说，但这不是正确的道理。 下面两句说明树立正见。‘言起大乘正信者（说生起大乘正信）’，‘正者（正）’，是非曲为义。其余的解释与前面相同。为什么要生起这种信心呢？下面点明其意：为了佛种（Buddha nature）不断绝。树立信心的人修行能够得到常住的佛果。所以经中说：‘生信心者生诸佛家（生起信心的人就生在诸佛之家）’，已经种下了佛种。胜鬘经（Śrīmālādevī Siṃhanāda Sūtra）四种真子中，第一种真子就是这件事，因为继承佛位，所以称为真子。 这是第一段的结束。下面第二部分正式阐述所造之论。其中包含三个部分：一是序分，二是‘从立义分以去（从确立意义的部分开始）’，确立正宗分，三是‘从劝修利益分以去（从劝勉修行利益的部分开始）’，传持末代分论。论著必定有其缘由，所以首先阐明序言。因为序言已经兴起，所以所说的内容应该有标题，因此接下来第二部分阐明正宗分。圣者造论是为了利益众生。
English
English version 'Without a separate substance (no other underlying entity)'. Sound is the substance (sound is taken as the underlying entity). Therefore, it is disrespectful (therefore, it is disrespectful). These two sentences clarify the Dharma Jewel (Dharma Jewel). The next sentence praises the Sangha Jewel (Sangha Jewel). 'Speaking of what is truthful (what is said to be truthful)' is to remove wrong views and attain right Dharma. Therefore, it is called 'truthful'. 'Speaking of practitioners (what is said of practitioners)' refers to those who are in a position of insufficiency, studying diligently, so it is called 'practice'. 'What is said, etc. (what is said, etc.)', there are more than one example like this, so it is called 'etc.' The following verse explains the intention of writing the treatise. It contains two meanings: first, half of the verse removes wrong views, and second, half of the verse establishes right views. 'Speaking of wanting to enable sentient beings (saying to enable sentient beings)' explains the person for whom it is done, not for oneself, but specifically for sentient beings. Writing the treatise is a mental action, so it is called 'wanting'. Because evil dharmas are accomplished, one is born in various places, which is called 'sentient beings'. The next sentence explains what needs to be removed. 'Speaking of removing doubt (saying to remove doubt)', hesitation is called doubt, and right faith is the method to counteract doubt, which is called 'removal'. Why remove doubt? Because sentient beings cannot attain the holy path and generate various confusions, all because of doubt, so doubt must be removed. 'Removal' means to dispel. 'Speaking of abandoning wrong attachments (saying to abandon wrong attachments)', sentient beings, because of their belief in a personal self (ātman), consider there to be wrong attachments. Now, clarifying the right meaning, one must abandon wrong attachments. 'Abandoning' means to leave. Why abandon? Because belief in a personal self is the root of all confusions. If there is no belief in a personal self, all confusions have no basis. Question: If so, why is the belief in a personal self in the Abhidhamma (Abhidhamma) not a confusion? Answer: This is in reference to sentient beings in the desire realm (Kāmadhātu), who initiate the practice of the path because of their belief in a personal self, so it is said this way, but this is not the correct reasoning. The following two sentences explain establishing right views. 'Speaking of arising great vehicle right faith (saying to arise great vehicle right faith)', 'right' means non-crooked. The rest of the explanation is the same as before. Why arise this faith? The following points out the intention: to prevent the Buddha nature (Buddha nature) from being cut off. Those who establish faith can attain the permanent Buddha fruit through practice. Therefore, the sutra says: 'Those who generate faith are born into the families of all Buddhas (those who generate faith are born into the families of all Buddhas)', and have already planted the Buddha seed. Among the four true sons in the Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra), the first true son is this matter, because they inherit the Buddha's position, they are called true sons. This is the end of the first section. The second part below formally elaborates on the treatise being written. It contains three parts: first, the introduction; second, 'starting from the section on establishing meaning', establishing the main section; and third, 'starting from the section on encouraging practice and benefits', transmitting the treatise to future generations. Treatises must have their reasons, so first clarify the introduction. Because the introduction has already arisen, the content being said should have a title, so next, the second part clarifies the main section. The sages write treatises to benefit sentient beings. --------------------------------------------------------------------------------
Chinese
。造论既周。叹胜劝学令不断绝。故次第三明传持分也。就初序中二门分别。一明经论作序不同。二者随文解释。言不同者。经之与论序相则异意则同也。言相异者。经中序者凡有二种。一者证信序。二者发起序。言证信者。阿难禀承佛化欲传末代。先云如是我从佛闻。证成可信。名证信序。言发起者。如来将说法故先现诸相。招众有缘。集众起说。名发起序。论家为序则不如是。无有二序。何故尔者论主是其自意造论不传佛语。不同阿难直传佛语故。无如是我闻等言以为证信。又须论主无有现相然后造论。不同如来大圣本说。故无发起。但述其意以为序耳。是故异也。言意同者。经之与论同为欲说正之初。故名为同也。言随文释者。文中有二。一者总表。二者问。有何因缘以下别表其意。就第一中有二。一者总劝起信。二者从有五分以下总判科文。言论曰者。马鸣菩萨说法之辞也。言有法者。是所说法也。谓七八识言能起者能应起也。言摩诃衍者。是其胡语。此方翻者。摩诃言大。衍是言乘。大乘之言如先说也言信根者。信是诸行之根本也。故言应起大乘信根也。何以故。此法中。信者即是大乘信故。即是最胜感佛近因。故经说言。复有正因。所谓信心首楞严等也。信者是其报佛正因。首楞严者亦名佛性。即是法佛 现代汉语译本： 著作完成之后，为了赞叹其殊胜之处，劝勉人们学习，使之不断绝，所以接下来依次阐明传持分。 在最初的序言中，分为两个方面来分别说明：一是说明经和论的作序不同，二是随着经文来解释。说到不同之处，经和论的序在形式上不同，但意义上是相同的。说到形式上的不同，经中的序一般有两种：一是证信序，二是发起序。说到证信序，阿难尊者秉承佛的教化，想要流传于后世，首先说‘如是我闻，从佛所闻’，以此来证明其可信，这叫做证信序。说到发起序，如来将要说法，所以先显现各种瑞相，招引有缘之人，聚集大众，开始说法，这叫做发起序。论家的作序则不是这样，没有这两种序。为什么呢？因为论主是自己创作理论，不是传达佛语，不像阿难尊者直接传达佛语，所以没有‘如是我闻’等语句来作为证明。而且论主不需要显现瑞相然后才创作理论，不像如来大圣本来就要说法，所以没有发起序，只是陈述自己的意思作为序言罢了，所以说不同。 说到意义相同，经和论都是为了在将要阐述正法之前所作的，所以说意义相同。说到随着经文来解释，经文中有两个方面：一是总的概括，二是提问。‘有何因缘’以下分别阐述其意义。在第一部分中，有两个方面：一是总的劝勉发起信心，二是从‘有五分’以下总的判断科文。经文中说‘论曰’，这是马鸣菩萨说法的言辞。‘言有法者’，是指所要阐述的法。所谓七八识，‘言能起者’，是指能够应时而起的。‘言摩诃衍者’，这是胡语（梵语），翻译成汉语，‘摩诃’是大的意思，‘衍’是乘的意思，大乘的意思如先前所说。‘言信根者’，信心是各种行为的根本，所以说应该发起大乘的信根。为什么呢？因为此法中，信心就是大乘的信心，就是最殊胜的感应佛的近因，所以经中说，‘复有正因，所谓信心首楞严等也’。信心是报佛的正因，首楞严也叫做佛性，就是法佛。
English
English version: After the treatise was completed, in order to praise its excellence and encourage people to study it so that it would not be cut off, the transmission section is explained in order. In the initial introduction, it is explained in two aspects: first, to explain the difference between the introduction of sutras and treatises, and second, to interpret according to the text. Speaking of the difference, the introductions of sutras and treatises are different in form but the same in meaning. Speaking of the difference in form, there are generally two types of introductions in sutras: one is the testimony introduction, and the other is the initiation introduction. Speaking of the testimony introduction, Venerable Ananda, inheriting the Buddha's teachings and wanting to pass them on to future generations, first said, 'Thus have I heard, heard from the Buddha,' to prove its credibility, which is called the testimony introduction. Speaking of the initiation introduction, the Tathagata is about to preach the Dharma, so he first manifests various auspicious signs, attracting those with affinity, gathering the masses, and beginning to preach, which is called the initiation introduction. The introduction of treatise writers is not like this, there are not these two types of introductions. Why? Because the treatise writer is creating his own theories, not conveying the Buddha's words, unlike Venerable Ananda who directly conveys the Buddha's words, so there are no statements such as 'Thus have I heard' to serve as proof. Moreover, the treatise writer does not need to manifest auspicious signs before creating theories, unlike the Tathagata, the great sage, who is originally going to preach, so there is no initiation introduction, but only stating one's own meaning as an introduction, so it is said to be different. Speaking of the same meaning, both sutras and treatises are made before the Dharma is about to be expounded, so it is said to have the same meaning. Speaking of interpreting according to the text, there are two aspects in the text: one is the general summary, and the other is the question. 'What is the reason' below separately elaborates its meaning. In the first part, there are two aspects: one is the general exhortation to initiate faith, and the other is the general judgment of the section from 'having five parts' below. The text says 'The treatise says', these are the words of Bodhisattva Ashvaghosha preaching the Dharma. 'Speaking of having Dharma', refers to the Dharma to be expounded. The so-called seven or eight consciousnesses, 'speaking of being able to arise', refers to being able to arise in response to the time. 'Speaking of Mahayana (Mahāyāna)', this is a foreign language (Sanskrit), translated into Chinese, 'Mahā' means great, 'yāna' means vehicle, the meaning of Mahayana is as previously stated. 'Speaking of the root of faith', faith is the root of all actions, so it is said that the root of faith in Mahayana should be initiated. Why? Because in this Dharma, faith is the faith of Mahayana, which is the most excellent near cause of sensing the Buddha, so the sutra says, 'Again there is a direct cause, namely faith, Shurangama (Śūraṅgama) and so on'. Faith is the direct cause of repaying the Buddha, Shurangama is also called Buddha-nature, which is the Dharma-Buddha. --------------------------------------------------------------------------------