English
The earth, great and renowned, The great hero, mighty sage, Transcending the sorrows of existence, I prostrate and pay homage to the victor over afflictions. Thus it is said. Among them, the greatly renowned one is said to be this Bhagavan, who, for three immeasurable great kalpas and more, solely with the intention of benefiting and bringing happiness to sentient beings, gave away immeasurably difficult-to-give things such as his body, and also practiced immeasurable practices of the six perfections. Therefore, his fame is in accordance with reality and is widely spread. This shows the generation of bodhicitta and the accumulation of merit, and it should be understood that this one has gathered all the causes of great enlightenment. The greatly renowned one is the one who possesses a body adorned with the thirty-two major marks and eighty minor signs, possesses the sixty qualities of speech, the ten powers, the four fearlessnesses, the eighteen unshared qualities, and so on, the mind possessing an ocean of qualities. Because he possesses such qualities, he is unparalleled in the three realms of existence. Thus, he is praised by all the worlds, including the gods. This should be understood as showing all the qualities of the teacher himself. In some present-day sutra texts, it appears as "greatly renowned, greatly wise," but this (greatly renowned) is more reasonable. As for "great sage," the asceticism of the Tirthikas is merely striving for physical suffering, but they never abandon all sins, nor do they have extremely pure samadhi, and they possess perverse wisdom. Therefore, they only hold the name of sage. The Shravakas, Pratyekabuddhas, and Bodhisattvas, because of their purity in the three trainings of morality, samadhi, and wisdom, are those who endure asceticism, hence they are called sages. The meaning of "great" is surpassing all. If one becomes great by surpassing some, then everything would become great, which is a fault. Therefore, not to mention that it is impossible to surpass him, even being equal to him is impossible, let alone others who are countless. Such a great hero is only the teacher alone, who himself is accustomed to the three trainings and places countless beings in the conduct of the three trainings, therefore he is the great sage. "Hero" means conquering enemies, and the enemies are the demons of afflictions and the demons of the aggregates.
Chinese
死主的魔和，天子魔是罪恶的。声闻缘觉无余者，也以为已调伏彼等，然其他众生不调伏彼等之故，非为极勇猛者。世尊乃是自身调伏习气及其处所，于一切方所一切时中，调伏无量众生之魔，故为大勇士。有是欲有、色有及无色有三者，总摄三界，即是五蕴之自性一切。忧恼是痛苦，总摄痛苦三或八种一切。何为由因缘所生之轮转坏灭而生痛苦者，即名为忧恼，如子与妻死亡及房屋等毁坏时，生痛苦之故，是为具有忧恼者。如是如实了知。是故于无常生起痛苦之想。如是超越如忧恼之河流，小乘者虽已舍弃导师所说之彼等痛苦，然于未开示超越忧恼之前，则认为是有余者。彼非如是，彼等之微细习气清净之时，与彼等相合是相违故。是故大雄乃是化身之故，不应观为具有痛苦之蕴者。烦恼是根本烦恼及近分烦恼一切。彼等亦为贪欲和嗔恚和慢和无明和坏聚见和邪见和边执见和见取见和戒禁取见所摄，总摄见道与修道所断一切。超越是，彼之随眠与所知障和合一切皆已断除。彼亦是超越欲和有和无明和见之河流等四者。如是导师由圆满道所成之断证圆满者，于彼如是知已以信心作礼者，即是顶礼敬礼，以身作礼，以意信敬礼。此处说。
English
The demon of the Lord of Death and the demon of the son of the gods are sinful. Even the Shravakas and Pratyekabuddhas, without exception, think that they have subdued them. However, since others do not subdue them, they are not extremely brave. The Bhagavan himself has subdued the habitual tendencies and their abodes, and in all directions and at all times, he subdues the demons of immeasurable beings, therefore he is a great hero. Existence is the three realms of desire, form, and formlessness, which encompass the three realms and are the nature of all five aggregates. Sorrow is suffering, encompassing all three or eight kinds of suffering. That which arises from the decay of the wheel of causes and conditions, which generates suffering, is called sorrow. For example, the death of a son or wife, or the destruction of a house, etc., generates suffering, and therefore is accompanied by sorrow. Thus, it is understood as it is. Therefore, one should strongly cultivate the perception of suffering in impermanence. Having crossed over such a river of sorrow, the Hinayana practitioners have abandoned those sufferings taught by the teacher, but they believe that there is still something remaining until the transcendence of sorrow is taught. This is not so, because it is contradictory to be associated with them when their subtle habitual tendencies are purified. Therefore, the Great Sage, being the emanation body, should not be regarded as having an aggregate of suffering. Afflictions are all the root afflictions and the near afflictions. These are also encompassed by desire, anger, pride, ignorance, the view of the aggregates, wrong views, extreme views, the view of holding views as supreme, and the view of holding moral discipline and asceticism as supreme. They encompass all that is to be abandoned by seeing and meditating. Transcendence is the complete abandonment of all latent tendencies and obscurations to knowledge. It is also the transcendence of the four rivers of desire, existence, ignorance, and views. Such a teacher, who possesses the perfection of abandonment and wisdom achieved through the perfect path, should be prostrated to with faith, knowing this. This is called prostration and reverence, prostrating with the body and revering with the mind. Here it is said.
Chinese
于菩提胜妙发心后， 无数三劫勤苦行。 六度波罗蜜圆满者， 盛名远扬向您敬礼。 妙相庄严金刚语， 具足一切遍知智。 天人共赞之所依， 美名远播向您敬礼。 戒律禅定与智慧， 安住无漏胜法中。 殊胜弟子寂静绕， 大雄能仁向您敬礼。 您降四魔之事业， 非以武力亦非器。 乃以极寂调柔智， 大勇士夫向您敬礼。 解脱业及诸痛苦， 证得非作之境界。 引导众生离轮回， 超越有寂向您敬礼。 三界烦恼皆断除， 远离无明习气地。 救度众生脱四河， 超越烦恼者敬礼。 若知发心六度之体性， 导师发心积资之传记， 佛陀功德广大及三学， 降伏四魔及痛苦谛实， 业及断证诸法之理趣， 则能广说此赞之义理。 略摄文句难解之经义， 略为分别其善愿利众， 此乃多罗那他所说也。 校订。
English
Having generated the mind for supreme enlightenment, You toiled arduously for countless three eons. Perfecting the six perfections, To you, greatly renowned, I pay homage. With perfectly clear marks and signs, the Vajra speech, Possessing the wisdom of all-knowing, The object of praise for all gods and humans, To you, greatly famed, I pay homage. Discipline, concentration, and wisdom, Abiding in the supreme stainless state, Surrounded by supremely peaceful disciples, To you, great Sage, I pay homage. Your vanquishing of the four maras, Was not by force nor by weapons, But by the wisdom of utmost gentleness, To you, great hero, I pay homage. Liberated from karma and suffering, Having thoroughly attained the unconditioned, Leading beings to the state free from rebirth, Beyond the sorrow of existence, I pay homage. Free from all afflictions of the three realms, Having transcended the ground of ignorance and imprints, Rescuing these beings from the four rivers, To you who have transcended afflictions, I pay homage. If one knows the nature of generating the mind and the six perfections, The Teacher's generation of the mind, the accumulation of merit, and the narrative, The Buddha's vast qualities and the three trainings, The subduing of the four maras and the truth of suffering, The principles of karma and what is to be abandoned and cultivated, Then one can speak extensively on the meaning of this praise. A brief summary of the difficult-to-understand meaning of the sutras, May the merit of slightly distinguishing it be dedicated to beings. This was spoken by Taranatha. Revised.
Chinese
正是如此。完全开显是指具有多种布置的差别，即是圣地。那么，这个无量宫在哪个方位呢？在净居天之上，也就是声闻圣者们所居之处，从不广大到小色究竟天之间的五个处所，是小净居天。在这些处所之上的遥远虚空之中，安住于完全清净的珍宝地基之上。这是大净居天，舍弃了小乘的净居天，属于色界，是天子大自在天所完全侍奉的处所，这是处所方位的差别。无量数的菩萨众是：安住于该处所的，具有天神依凭而以信欲享用者们，以及安住于十地的意生身，以及他们的化身，这是眷属的决定。如此，法与结集者，时间与导师，处所与方位，眷属的决定，这七个要点依次显示了。第二，从显示必要性的角度劝诫听闻，以及六门三摩地，以及宣说其陀罗尼咒语，以及持诵陀罗尼咒语的利益，这四者之中，第一是：当时，世尊对菩萨们说：种姓之子，为了你们利益和安乐一切有情，受持这个名为六门的陀罗尼。为了利益和安乐一切有情，修习六门陀罗尼的三摩地，受持这个陀罗尼咒语，必须念诵，不是为了自己获得轮回的安乐，以及仅仅获得低劣的寂灭而念诵修习的。这是因为，利益可以解释为来世的利益，安乐可以解释为今生的圆满，但在这里，利益是指未获得超越世间的智慧之前的一切安乐幸福财富，而安乐是指获得超越世间的智慧之后的一切，佛土和身体，三摩地和神变的圆满。第二是：那就是这样，这是总的显示，变成等等，最初的五个各自是一个要点，后面的两个合起来是一个要点。那么
English
It is so. Complete revelation refers to the holy place with many arrangements and distinctions. Where is this immeasurable palace located? It is above the Pure Abode, the place where the Hearer-Aryas reside, from the Non-Extensive to the Small Akanistha, the five places are the Small Pure Abode. In the middle of the sky far above these places, it rests on a completely pure jewel ground. This is the Great Pure Abode, abandoning the Pure Abode of the Lesser Vehicle, belonging to the Realm of Form, and is the place completely served by the son of the gods, the Great Lord. This is the distinction of the place and direction. The countless assemblies of Bodhisattvas are: those who dwell in that place, who have divine support and enjoy with devotion, and those who dwell on the ten bhumis, the mind-made bodies, and their emanations. This is the determination of the retinue. Thus, the Dharma and the compiler, the time and the teacher, the place and the direction, and the determination of the retinue, these seven points are shown in order. Secondly, from the perspective of showing the necessity, there are four points: exhortation to listen, the samadhi of the six gates, the explanation of its dharani mantra, and the benefits of reciting the dharani mantra. The first is: At that time, the Bhagavan said to the Bodhisattvas: Sons of the lineage, for the benefit and happiness of all beings, hold this dharani called the Six Gates. For the benefit and happiness of all beings, meditate on the samadhi of the Six Gates Dharani, and hold this dharani mantra, it must be recited, not for the sake of one's own happiness in samsara, and only for obtaining inferior nirvana. This is because benefit can be explained as the benefit of the next life, and happiness can be explained as the perfection of this life, but here, benefit refers to all happiness, joy, and wealth before obtaining transcendent wisdom, and happiness refers to all the perfections of the Buddha-field, body, samadhi, and miraculous powers after obtaining transcendent wisdom. The second is: That is like this, this is the general display, becoming, etc., the first five each are a point, and the latter two are combined into one point. Then
Chinese
那么，这些是什么呢？是了知痛苦之门，给予安乐之门，忏悔业障之门，舍弃魔业之门，积聚广大资粮之门，以及真实智慧之门，总共六门。第一，愿我于轮回中，感受任何痛苦时，不要变成不了解这与一切众生平等之自性。这是说，我于轮回中，是指凡夫的阶段。不了解平等之自性，是其过患。对此，从三个方面来说，就方法而言的过患是，不希望自己遭受痛苦，并想着要去除痛苦，而其对治则是希望由自己来承担他人的痛苦。就智慧而言的过患是，认为自己和他人的痛苦是真实存在的，因此对无尽的痛苦感到恐惧和害怕，而不愿意去除他人的痛苦，而其对治则是将自己和他人的所有痛苦，都视为在实相上并不存在，从而在无实有中达到平衡。就智慧而言的过患是，执着于自我，诽谤自己，以及轻蔑他人，而其对治则是自己和他人一切都具有如来藏，并且也了解这是平等性。对此，如果就第一种平等性而言，我的痛苦仅仅是一个众生的痛苦，而他人的痛苦则是与自己一样的无量众生的痛苦，并且就每一个众生而言，相对于他们自己来说，重要性并没有差别，因此，仅仅一个他人和我自己，在必须去除痛苦这一点上，被视为是相同的，并且在不希望痛苦这一点上，也是相同和平等的，就像用手去除脚的痛苦的原因一样，也必须由自己来去除他们的痛苦。因此，自己和每一个众生在重要性上是相同和平等的，这就是平等性的意义。因为像自己一样的众生是无量无边的，所以从总体上来说，仅仅是众生被视为是主要的，而不会与自己平等。如果就第二种平等性而言，显现仅仅是幻象，并且自性远离戏论，因此是真实的平等性。如果就第三种平等性而言,