Chinese
并且为了断除通过禅修所要断除的一切障碍的垢染，是无垢的。因为摧毁一切障碍而变得勇敢的智慧，施予一切有情众生，所以是勇施。因为断除障碍而清净，所以是梵天。为了使无边的所化众生进入发心，化现和幻化出许多佛，如同不净的作者一样。因此，以其作为，即生起，所以将所生之名称安立为生起者，梵天所赐。为了熄灭有情众生的贪欲、嗔恚、我慢、无明、邪见和怀疑之火，并洗涤垢染，所以是水天。因为与此相同，从诸天之中成为天中之天，所以是水天之天。以圆满的利他之光辉，以及断除自身的一切垢染而美好，即是吉祥贤。因为消除轮回的痛苦，所以是旃檀吉祥。因为身体的光芒充满一切刹土，所以是无边光辉。因为具有自性光明清净的光辉，所以是光明吉祥。因为没有痛苦和集谛的忧伤，所以是无忧吉祥。名为那罗延（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即无贪之子。其中，无贪是无有其他敌对者的竞争，子是种姓之义，因为是无与伦比的种姓，所以是无贪之子。或者，其梵语是那罗延（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即人乘，以自身的力量不错误地进入道路，如同肩舆等人的乘骑一样。如同鲜花一样，以令一切众生喜悦的方式宣说佛法，是鲜花吉祥。所化众生是梵天的轮，即法-轮，以智慧照亮的光芒，以及以神变而游舞，和无边的神通，所以是梵天的光芒游舞现前了知。另外，与此相同，从梵天之名的地方，没有被罪过的过失所染污，所以名为莲花，即莲花的光芒游舞现前了知。此处，游舞解释为三种神变，也显得很好。因为以圣者的七财的光辉而富饶，所以是财吉祥。以四念住的佛法之光辉而殊胜
English
And in order to eliminate all the stains of obscurations that are to be abandoned through meditation, it is immaculate. Because the wisdom that has become brave by destroying all obscurations bestows upon all sentient beings, it is Heroic Giving. Because it is pure by abandoning obscurations, it is Brahma. In order to lead limitless disciples to generate the mind of enlightenment, manifesting and emanating many Buddhas is like an impure agent. Therefore, by its action, that is, arising, the name of what is to be arisen is established as the Ariser, given by Brahma. In order to extinguish the fire of sentient beings' desire, anger, pride, ignorance, wrong views, and doubt, and to wash away the stains, it is the Water God. Because it is the same as this, becoming the god of gods from among the gods, it is the god of the Water God. With the splendor of perfect other-benefit, and being good by abandoning all the stains of oneself, it is Auspicious Virtue. Because it eliminates the suffering of samsara, it is Sandalwood Auspiciousness. Because the rays of the body fill all realms, it is Infinite Glory. Because it possesses the splendor of naturally luminous purity, it is Light Auspiciousness. Because there is no sorrow of suffering and origin, it is Sorrowless Auspiciousness. Named Narayana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the son of the desireless. Among them, desireless is without competition from other opponents, and son is the meaning of lineage. Because it is an unparalleled lineage, it is the son of the desireless. Or, its Sanskrit is Narayana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the vehicle of humans, entering the path without error by one's own power, like the palanquin and other human vehicles. Like a flower, teaching the Dharma in a way that pleases all beings is Flower Auspiciousness. The disciples are the wheel of Brahma, that is, the Dharma wheel, with the light that illuminates wisdom, and with the play of miracles, and limitless clairvoyance, so the light of Brahma's play is manifestly known. Furthermore, similar to this, from the place of the name Brahma, not being stained by the faults of offenses, it is named Lotus, that is, the light of the lotus's play is manifestly known. Here, the play is explained as the three kinds of miracles, which also seems good. Because it is enriched with the splendor of the seven noble riches, it is Wealth Auspiciousness. It is distinguished by the splendor of the Dharma of the four mindfulnesses.
Chinese
行持忆念之光辉。为了广弘具备善逝之精华、名号与妙相之光辉的佛法，名号光辉极其广布。为了掌管具备五根与六神通之顶饰的法幢，是根力觉悟之幢之王。为了镇压并摧毁一切众生的损害以及烦恼痛苦所摄的一切，是极其镇压之光辉。为了宣示战胜四魔之战的方便，是从战斗中极其彻底地获胜。为了摧毁世间的损害并使领悟极度镇压之法而逝世，是因镇压而逝世。为了展示清净且光芒四射的广大刹土，是普光明布置之光辉。为了圆满众生的心愿，事业珍宝与智慧之花瓣盛开的莲花能压制魔众与外道，是珍宝莲花彻底镇压。从与那珍宝莲花相似的智慧与事业中彻底安住，任何以能取所取之错觉之法都无法动摇，如山王一般，是彻底安住在珍宝莲花上的山王。对于那些，在开头和结尾两者都加上广大之“大”字，普遍适用于一切。第二十四位和第二十五位两位，省略了“大”字的称颂，也适用于前后。其他各位，省略了“大”字，只称呼名号，是简略的。虽然其他也应理解，但在简略称颂时，开头必须明确地说出“大”字。此处，或者也可以像据说由阿阇黎勇士所著的赞颂一样，解释名号的含义。对于这个和那个，名号就像世间所流传的那样，而名号的含义则是圆满正等觉无论任何一位的一切功德。第二，忏悔之聚，从“彼等以及十方世界的界”开始，到“总集忏悔”为止，是确定忏悔的对境，显示应忏悔的罪过，以及如何忏悔之三种方式。第一，是首先请求垂念，即三十五佛。
English
The glory of acting with mindfulness. In order to widely proclaim the Dharma endowed with the essence of the Sugata, the glory of names and marks, the glory of names is extremely widely proclaimed. In order to control the victory banner of the Dharma endowed with the crest of the five faculties and six superknowledges, it is the king of the victory banner of the faculties of understanding. In order to suppress and destroy all the harm of all beings and all that is encompassed by afflictive suffering, it is the glory of extremely suppressing. In order to show the means of victory over the battle of the four maras, it is extremely victorious from battle. In order to destroy the harms of the world and cause the realization of the Dharma of extreme suppression to pass away, it is passing away by suppressing. In order to show the vast pure and radiant realm, it is the glory of arranging all-illuminating. In order to fulfill the wishes of beings, the lotus with petals of precious activity and wisdom flourishing subdues the maras and heretics, it is the precious lotus completely suppressing. From that which is similar to that precious lotus, the wisdom and activity are completely abiding. Since no Dharma of grasping and fixation can be moved, like the king of mountains, it is the king of mountains completely abiding on the precious lotus. For those, the word "great" is added to both the beginning and the end, which applies to all. For the twenty-fourth and twenty-fifth, the praise of "great" is omitted, which also applies to the beginning and the end. For the others, the word "great" is omitted, and only the name is mentioned, which is abbreviated. Although others should also understand, when praising in brief, the word "great" must be clearly stated at the beginning. Here, one can also explain the meaning of the names as in the praise said to be composed by Acharya Vira. For this and that, the name is as it is known in the world, but the meaning of the name is all the qualities of any complete and perfect Buddha. Second, the heap of confession, from "those and the realms of the ten directions" to "I will gather and confess," is the identification of the object of confession, the showing of the faults to be confessed, and the three ways of how to confess. First, it is the initial request for mindfulness, that is, the thirty-five Buddhas.
Chinese
等等这样连接。多少的意思是很多的词语。活着和居住的，仅仅是现在住世的佛陀们。不说过去和未来的佛陀们，是因为不希望他们成为世俗凡夫心识中忏悔的对象。确实，在世俗的安立中，过去的佛陀们现在也显现住世。但在胜义谛中，所有被安立为三世的佛陀们，本体无差别，并且超越三世。第二，有些书本中出现“没有最初的生和最后的生”等等，这是因为说是从没有边际的过去的时间开始。如果像“没有开始和结束”这样说，也必须按照那个意思来解释。将这两者作为同义词，必须连接成“没有开始”或者“结束，也就是没有过去的尽头”。结束是尽头，但不是未来的尽头，而是过去尽头的意思。总的来说，因为会对三世的善根随喜回向，为了修心的目的，忏悔未来的罪过也不矛盾。但这里不这样连接。“轮回中”是指轮回的处所。在那里，以四生（卵生，胎生，湿生，化生）的出生方式，五道众生各自不同的转生时连接。罪恶不善的业中，所做的是自己亲自做的。使去做的，是让别人做的。随喜，是对别人所做感到欢喜，修习欢喜并称赞。佛塔，从广义上说，是指所有被称为如来身语意的所依。僧众的财物，是指在一个地方居住的僧众的财物。四方僧众的财物，是指在寺庙居住的和从四面八方不确定到来的，所有在任何时候出现或者常住的听闻。现在在藏地，禁止秋收时节的化缘乞讨，也属于这个范畴。抢夺，是指用权力抢夺，或者偷偷盗窃，总之是指所有不给予而拿走的。五无间罪是，杀父，杀母，杀阿罗汉
English
Etc., connect like that. "How many" means many words. "Living and residing" refers only to the Buddhas who are currently living. The past and future Buddhas are not mentioned because it is not desired that they become objects of confession in the minds of ordinary worldly people. Indeed, in the conventional establishment, the Buddhas of the past also appear to be living now. But in the ultimate truth, all those who are established as Buddhas of the three times are without difference in essence and transcend the three times. Secondly, in some books it appears as "there is no beginning and no end of birth," etc., because it is said to be from the time of the beginningless past. If it is said as "no beginning and no end," it must also be explained according to that meaning. Treating these two as synonyms, it must be connected as "no beginning" or "end, that is, no past end." The end is the end, but it is not the future end, but the meaning of the past end. In general, because there will be rejoicing and dedication to the merits of the three times, it is not contradictory to confess future sins for the purpose of mind training. But here it is not connected like that. "In samsara" refers to the place of samsara. There, connect with the way of turning in the four births (egg-born, womb-born, moisture-born, and transformation-born), when the five types of beings are reborn differently. Among the sinful and unwholesome deeds, what is done is done by oneself. Causing to do is causing others to do. Rejoicing is to rejoice in what others have done, cultivate joy and praise. Stupa, in a broad sense, refers to all that are called the supports of the body, speech, and mind of the Tathagata. The property of the Sangha refers to the property of the Sangha residing in one place. The property of the Sangha of the four directions refers to those who reside in the temple and come from all directions indefinitely, all of whom appear at any time or are permanent hearings. Now in Tibet, the prohibition of begging for alms during the autumn harvest season also falls into this category. Seizing means seizing by power, or stealing secretly, in short, it refers to all that is taken without giving. The five inexpiable sins are: killing the father, killing the mother, killing the Arhat.
Chinese
僧团分裂，以及怀着恶意使如来出身血，做了这些业，如果没有用大乘的善巧方便来纠正，那么在其他生命之间没有间隔的情况下，一定会堕入无间地狱。这些业的同类是近五无间罪：母亲也是阿罗汉，用不净的行为使之厌恶，杀害菩萨，杀害入流等圣者学人，破坏僧团的集会，哪怕是确定为僧团享用的微小物品，不予而取，以及摧毁佛塔，即破坏三宝。其中僧团分裂有法轮分裂、事业分裂和争论分裂三种。第一种是导师世尊亲自住世时仅发生过一次的那种。事业分裂是持戒比丘因自认为是佛法的行为而产生的过失，所以总体来说罪过很大，但也只是出家人可能发生的。后一种是完全被无惭无愧所控制，对于出家人来说极其不合适且超出界限，仅仅依赖于非法。在这些之中，对僧团制造争论的分裂和破坏僧团集会的这两种非常容易发生且罪过很大，所以必须谨慎。现在对于佛法来说，实际摧毁佛塔的人稍微少一些，但是对三宝没有恭敬心，用粗俗的方式进行侮辱和贬低，这也是它的同类，所以努力避免非常重要。所谓十不善业道，即杀生、不予取、欲邪行，这是身体的三种行为；妄语、离间语、粗恶语、绮语，这是语言的四种行为；贪婪、嗔恚、邪见，这是意念的三种行为。所谓“如实受持”，如实是严重的意思，受持是参与那个行为或者反复做的意思，但并非一定要发誓并受持。因此，做了罪恶的行为等等。
English
Splitting the Sangha, and with malicious intent causing a Buddha to bleed, having committed these deeds, if not corrected with the skillful means of the Great Vehicle, one will certainly fall into the Avīci hell without interruption by other lives. Similar to these deeds are the five near-matricidal acts: one's mother is also an Arhat, causing her disgust with impure conduct, killing a Bodhisattva, killing a Stream-enterer and other noble learners, disrupting the Sangha's assembly, even a small item designated for the Sangha's use, taking what is not given, and destroying stupas, i.e., destroying the Three Jewels. Among these, the schism of the Sangha is of three types: the schism of the wheel, the schism of actions, and the schism of disputes. The first is that which occurred only once when the Teacher, the Blessed One, was personally present. The schism of actions is a fault arising from actions that a monk with vows considers to be Dharma, so generally the sin is great, but it is only something that can happen to a renunciate. The latter is entirely under the control of shamelessness and impudence, and is extremely inappropriate and beyond the bounds for a renunciate, relying solely on what is not Dharma. Among these, creating a schism of dispute in the Sangha and disrupting the Sangha's assembly are very likely to occur and are very sinful, so caution is necessary. Nowadays, for the Dharma, there are relatively few people who actually destroy stupas, but having no respect for the Three Jewels, and insulting and degrading them in a vulgar way, is also similar to that, so it is very important to strive to avoid it. The so-called ten non-virtuous paths of action are: killing, taking what is not given, and sexual misconduct, these are the three actions of the body; lying, divisive speech, harsh speech, and idle chatter, these are the four actions of speech; covetousness, malice, and wrong views, these are the three actions of the mind. The so-called "truly undertaken," "truly" means serious, and "undertaken" means participating in that action or doing it repeatedly, but it is not necessarily required to vow and undertake it. Therefore, having committed sinful deeds, and so on.