Chinese
或者烦恼以及寿命， 王位妃嫔美貌佳人， 头和身体也无数赐予， 彼时应供于您敬顶礼。 天神仙人妙音天女， 狮子老虎以及兔子等， 四大等类有情众生的， 资具一切皆作幻化。 工巧事业各种各样， 明咒各种方式也示现， 善根稍微有多少， 那一切是怙主您的威力。 事业功德没有边际， 对此谁人能作衡量想？ 若无智慧布施等任何， 不能进入解脱之境地。 若无福德资粮聚， 智慧亦不能灭诸忧。 何者二资粮圆满故， 证得不住涅槃之果位。 六度波罗蜜圆满者， 如怙主您外再无有。 您的眷属之最小者， 亦成三界之庄严饰。 您以众多方便与作意， 以及所缘差别皆开示， 然于此处无分别与， 各别作意互相诋毁。 您于往昔菩提之时际， 具慧者谁亦不能测度， 然以无数三劫圆满资， 粮之理亦后后屡屡示。 虽已超胜道与地， 然亦示现趣入十地之理。 纵以百千俱胝之萤火， 亦不能明山地诸大地， 如一太阳能普照， 圣者凡夫福德之差别。 以无边因所成办的， 身之功德亦无量无边， 名号相好一一亦， 从无量福慧所生故。 若能成办此等功德者，法身， 之因无边更何须说了。 兜率天境之无量宫， 庄严美饰即是白伞顶。 入胎以及降生等， 童年王位出家与， 苦行以及降伏魔， 菩提转梵天之法轮。 不住涅槃之示现等， 皆是您的善巧方便啊！ 因缘业及异熟信解界， 根道禅定宿住之境等， 后际之时以及知晓诸漏尽， 以十力摧伏四魔敬顶礼。 对于诸法一切皆增广， 了知之光明与诸障碍， 以及道与灭谛之开示， 于此三有之中无有能胜者。
English
Or afflictions and life, Royal power, consorts, beautiful women, Heads and bodies also given countless times, At that time, I prostrate to you, the worthy of offerings. Gods, hermits, Saraswati, Lions, tigers, and rabbits, etc., The four elements and other sentient beings, You manifest as all the necessities of life. Various kinds of craftsmanship, You also show various kinds of knowledge and mantras. Whatever little virtue there is, All of that is the power of you, the protector. Your activities are boundless, Who would think to judge this? Without wisdom, what is giving or anything else? It is not possible to enter liberation. If there is no accumulation of merit, Even wisdom cannot extinguish suffering. Whoever has completely perfected the two accumulations, Attains the state of non-abiding nirvana. Perfecting the six perfections, There is no other like you, protector. Even the least of your retinue, Becomes an ornament of the three realms. You have shown many methods, mental activities, and All the distinctions of objects, But here, non-conceptualization and Individual analysis mutually criticize each other. The extent of your enlightenment in the past, No wise person can fathom, But the way you perfected the accumulations over three countless eons Has been repeatedly shown later. Although you have completely transcended the paths and grounds, You also show the way to ascend the ten grounds. Billions of fireflies Cannot illuminate the earth with its mountains. Just as one sun illuminates everything, The difference between the merit of the noble and the childish. Your body, accomplished from limitless causes, Also has immeasurable qualities. Each and every mark and sign, Is from immeasurable merit and wisdom. If you can accomplish these qualities, then the causes of the Dharmakaya are limitless, what need is there to say more? The immeasurable palace in the realm of Tushita, Its beautiful ornament is the white umbrella top. Entering the womb, being born, and Youth, royal prince, renunciation, and Practicing austerities, subduing the demons, and Enlightenment, turning the wheel of Brahma. Showing non-abiding nirvana, etc., Are all your skillful means! Cause, condition, karma, and fruition, inclination, realm, Faculty, path, meditation, past abodes, etc., Knowing the future times and the exhaustion of defilements, I prostrate to you who subdue the four demons with the ten powers. The light of knowledge expands on all phenomena, Showing the obstacles, the path, and cessation, In this three realms, there is no place to contend.
Chinese
具足四种无畏者，我向您顶礼！ 行为不紊乱，没有喧嚣。 忆念不减退，恒常安住于等舍。 对于所化众生之事，不经思索无有舍弃。 希求与精进，忆念与禅定。 智慧与解脱，以及证悟无有缺失。 没有贪执与障碍，同时照见三时。 身三之心的神变事业上， 智慧先导，随后行持。 摧毁无明之障，金刚无畏者。 如狮子般，如虚空般不混杂之法。 声闻缘觉难以证悟， 故对一切圣者之导师恭敬顶礼。 调伏一切刹土，知晓一切有情之心行。 以语言诠释一切，知晓死亡、转生及前世。 观见后生起出离心，以智慧教导他人。 现前了知而行利他之事，我向您顶礼！ 具足五眼，断除一切习气。 获得清净证悟之安乐身， 圣者自性，如同珍宝之藏。 我恒常从内心向您顶礼！ 观见有寂之初末、空谈与无因， 以及作者、时间等无有实义。 十二缘起之因果关系， 痛苦与解脱及其因由，向您宣说者顶礼。 您之语金刚摧毁了畏惧聚集之山， 将恒常流转于轮回中的众生， 引入八支圣道。 从河流中救度，向殊胜船夫顶礼！ 对于沉溺于四颠倒之海中的众生， 将“不净、无常、痛苦、空性”作为忆念之所缘， 安置于智慧之舟中， 救度至解脱珍宝之洲，向您顶礼！ 获得九次第定与八解脱， 以及十遍处，现证预流果者。 您的随行者中，即使是愚钝之人， 也如大地微尘般众多，向彼等顶礼！ 除了胜者之外，没有其他清净的导师， 在一切时中都不存在。 于一切生世中，舍弃其他导师， 我恒常皈依于救护者您！ 以舟筏渡过大水海， 是怎样渡过的呢？ 对于引导者的功德海， 如此进入也是稀有之因。 赞颂胜者如虚空， 菩萨金翅鸟虽能进入， 但赞颂者自己满足于知足， 赞叹应赞者的边际不可得。
English
I prostrate to you, who possess the four fearsome qualities! Your conduct is not confused, and you have no idle chatter. Your mindfulness is not diminished, and you constantly remain in equanimity. For the sake of those to be tamed, you do not abandon them without consideration. You possess unwavering aspiration, diligence, mindfulness, and samadhi. You lack no wisdom, liberation, or pristine awareness. You have no attachment or hindrance, and you see the three times simultaneously. In the miraculous activities of the three kayas' minds, Wisdom precedes and follows. Destroying the obscuration of ignorance, you are the fearless vajra. Like a lion, your Dharma is unmixed like the sky. Difficult to realize for Hearers and Solitary Realizers, I respectfully bow to you as the teacher of all noble ones. You tame all realms, knowing all the mental activities of beings. You explain everything with language, knowing death, rebirth, and past lives. Having seen this, you generate renunciation and teach others with wisdom. Having directly known, you act for the benefit of others, I prostrate to you! Possessing the five eyes, you abandon all imprints. Having attained the pure realization of the body of bliss, You are the essence of holiness, like a precious treasure. I always prostrate to you from my heart! Having seen that the beginning and end of existence, empty talk, and causelessness, As well as the agent, time, etc., are without essence, You teach the twelve links of dependent origination, cause and effect, Suffering and liberation, along with their causes, I bow to you. Your vajra speech destroys the mountain of fearsome views, Leading those who constantly wander in samsara Onto the noble eightfold path. Rescuing from the river, I bow to the supreme captain! For those who are drowning in the ocean of the four perversions, You place the mindfulness of "impure, impermanent, suffering, and empty" Into the boat of wisdom, Rescuing them to the island of liberation's jewel, I bow to you! Having attained the nine meditative absorptions and the eight liberations, As well as the ten exhaustions, and having manifested the fruit of stream-entry, Even the dull-witted among your followers, are as numerous as the dust of the fields, I prostrate to them! Since there is no other pure teacher besides the Victorious One, Who exists at all times, In all lifetimes, abandoning other teachers, I always take refuge in you, the protector! How does one cross the great ocean With a raft? To enter the ocean of the qualities of the guide, Is also a cause of rarity. Although the praise of the Victorious One is like the sky, And the bodhisattva garuda can enter it, But the praiser himself is content with satisfaction, The limit of those worthy of praise is unattainable.
English
Me. The slight praise I have made is not out of ignorance, nor is it out of partiality. It is not for my own need, but because you possess virtues, I praise with devotion. The Buddhas and Bodhisattvas of the ten directions have already praised the ocean of your virtues. Even a foolish mind praises with reverence, may you become the king of immeasurable Dharma. May I emanate my body into as many particles as there are dust motes, and abide before each and every Buddha. May each one also have as many throats and tongues, and with as many words of expression. By fully engaging myself in the teachings of the Buddhas of the ten directions and three times, I praise and extol you, may I attain all of that. May the virtues of all the Buddhas, and the activities of all the Buddhas, be continuously attained by me and limitless sentient beings. This was composed by Gyal Khampa Tara Natha at Rasa Trulnang Monastery, at the age of twenty-five. May auspiciousness increase! The root of benefit and happiness for all beings, unparalleled, in this great temple of all the Buddhas, may you, the protector, remain here for kalpas, and look upon us sentient beings with compassion. oṃ supratiṣṭha vajraye svāhā (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization:, Literal Chinese meaning: Om, well established, Vajra, Ye, Svaha). The compiler of the two printed texts, Zongriwa Jampa Gyaltsen, I, deeply inscribed it in my heart. Auspiciousness! Homage! A copy of the Hundred Deeds of Shakyamuni Buddha, written by Jetsun Kunying. Om Swasti! The teacher, the perfectly enlightened Buddha, the glorious Shakyamuni Buddha, from the manifestation of birth miracles in this Jambudvipa, for all beings to be tamed, high, middle, and low, the deeds that are commonly visible, roughly narrating the well-known events. First, in the sky, in the center of the clouds symbolizing the Tushita heaven, draw a landscape surrounded by jewels, including flowers, lakes, forests, and many palaces, divided into three groups. The scenes of Tushita heaven connected or not connected to the ground, draw three layers. Draw any convenient form. In the most expansive scene, draw the scene of the holy White Banner teaching the Dharma to all the retinue of gods. One scene is of the holy White Banner blowing a white conch shell, many gods playing various musical instruments, and two gods making requests. In another scene, the Maitreya of the holy White Banner
Chinese
頭戴裝飾王冠之狀。 地面上，在王舍城，有蓮花大王，在舍衛城，有輪長飛王，在阿瑜陀國，有無邊環繞王，在 कौशाम्बी (Kauśāmbī) 國，有百戰王，在迦毗羅衛城，有淨飯王與二位殊勝王妃，在གྲོང་ཁྱེར་ལྷས་བསྟན（字面意思：神所指示的城市）有善醒王等安住的佈局。 六座美屋宮殿，那五座要畫出較大的間隔。 迦毗羅衛城和གྲོང་ཁྱེར་ལྷས་བསྟན（字面意思：神所指示的城市）兩者之間，要有帶水的稍近之處。 那些總之畫在方便之處也可以，但要在顯眼之處畫迦毗羅衛城。 虛空中，要畫許多小神彼此來往交談之狀。 在蓮花大王宮殿附近的一片森林中，畫許多獨覺聚集，以及一個在天空中飛升，身體放出各種光芒，一個身體變出雲彩並降下閃電和雨，一個放出火焰。 在那些城市各自的附近，總之畫出任何好的佈局，在樹根的茅屋、樹葉的茅屋、洞穴等處，畫外道導師六師外道三六十八人。 那些之中，對於獨覺，現在有畫頂髻的習慣，但不需畫。 在眉間畫一個飽滿的白毫，這是為了不弄錯。 無法說盡。 服飾和出家眾大致相同，但法衣不需要條紋，代替黑色的缽，拿著葫蘆或乞食碗的樣子，有些人拿著水木手杖等也可以。 不用錫杖和六條紋的法衣，以及缽和經函等的原因是，因為是在沒有佛陀教法的時候，獨自證悟而出現的緣故。 對於六師外道三六十八人，按照 पूर्ण काश्यप (Pūraṇa Kāśyapa，富蘭迦葉) 等六位論師的順序，第一個是剃髮，穿著用粗糙布染色的短裙，第二個是將黃色的頭髮紮起來，有印度人那樣的三角形纏腰布，剩餘的脫光衣服，有小耳環，身上塗著灰燼，第三個是剃髮，拿著單頭杖和總