Chinese
犹如怀兔之月，又如镜中之影像，安住于此者为何人？从彼而生之俱生喜乐，无有迁变之自性，不变之本体即是第四喜。以何者令此佛陀之面容，安住于心间与面门，彼即是具德上师也。如是，以自身亦体验了具足一切殊胜之空性，以及不变明点之大乐，并且也能引导弟子进入此道。必须具备这些特征。若具备此特征，即使不具备上述所有特征，也能于一生之中引导弟子成佛。若不具备此二者，如前所述，即使一切圆满，也不能于此生之中赐予殊胜成就。具备此二种功德至关重要。第一句偈颂显示为诸佛之子，乃是进入菩萨广大行持之福德资粮，以及现证法性之智慧资粮，变得广大，是从因资粮之门进行赞叹。此外，在此第一句偈颂显示为诸佛之父，第二句则阐述了其功德之差别。最后两句偈颂，不住涅槃唯有佛陀才有，那么，何为佛陀之特征呢？即是吉祥胜乐金刚，出自《度母释》。前两句偈颂之辞藻修饰名为喜饰，辞藻看似矛盾，实则意义并不矛盾。若能略懂诗学之术语，便能理解。然而，如今自诩为博学者，有些对文字一窍不通，有些对意义一窍不通，还有些对二者皆一窍不通。然而，有人会想，赞颂如此之上师，是否不美妙呢？大仙日车，也曾如此赞颂自己的金刚上师，文殊菩萨之化身，人王妙吉祥称。您虽年长却是青春永驻，您是诸佛之子，却又是最初之佛陀。您是与女性结合之树，是具足梵行之至尊，是慈悲之本体，是世间之亲友，亦是阎魔之敌。您虽寂静，却是金刚善，是夺取死亡之恐怖者，您恒常是魔之魔王。
English
Like the moon with a rabbit, like a reflection in a mirror, who is it that dwells here? The co-emergent bliss arising from that, the unchanging nature, the immutable essence, is the fourth. Who is it that causes this face of the Buddha to dwell in the heart and on the face? It is the glorious Lama. Thus, one experiences oneself the emptiness that possesses all perfections, and the great bliss of the unchanging bindu, and is also able to lead disciples on such a path. One must possess these qualities. If one possesses this, even if one does not possess all the above, one is a teacher who can lead disciples to Buddhahood in one lifetime. If one does not possess these two, as mentioned above, even if everything is complete, one cannot bestow supreme attainment in this life. It is crucial to possess these two qualities. The first verse shows that he is the son of all Buddhas, which is the accumulation of merit from entering the vast conduct of Bodhisattvas, and the accumulation of wisdom from directly realizing the nature of reality, becoming vast. This is praise from the perspective of the cause and accumulation. Furthermore, here the first verse shows that he is the father of all Buddhas, and the second explains the differences in his qualities. The last two verses, non-abiding Nirvana is only possessed by the Buddhas, so what is the characteristic of a Buddha? It is the glorious Chakrasamvara, according to the Tara commentary. The rhetorical ornament of the first two verses is called the ornament of joy. The words seem contradictory, but the meaning is not contradictory. If one has a rough understanding of poetic terminology, one can understand it. However, some of those who now boast of being great scholars are ignorant of words, some are ignorant of meaning, and others are ignorant of both. However, one might think, is it not beautiful to praise such a Lama? The great sage Sun Chariot also praised his own Vajra master, the emanation of Manjushri, the lord of men, Jampal Drakpa, in this way: You are old, yet eternally young. You are the son of all Buddhas, yet you are the first Buddha. You are the tree of union with women, the supreme one who possesses pure conduct, the very essence of compassion, the friend of the world, and the enemy of Yama. You are peaceful, yet you are the noble Vajra, the one who steals the fear of death, you are always the lord of demons.
Chinese
邬。您已解脱，然为成熟此世众生，您的名声广布，您善妙进入。（此句）如是于时轮经中所说。第二，结尾之义。劝请者、作者。修饰之认许，谦逊：生[长]起也。四项内容是这样，劝请者为根嘎协卓（庆喜救度）之劝请故。作者为多罗那他。诗学之修饰是：以于小亦作大之超胜修饰善妙庄严，然于自无显现之傲慢，为他者劝请之故，仅言为借用而已。如是赞颂处，自己赞颂之释，格隆索南彭措劝请后，于旧处寝宫中。吉祥。 顶礼。 您的祈请文《圆满吉祥颂》敬录。嗡 斯瓦斯谛 扎雅 贝雅（藏文，梵文天城体：ॐ स्वस्ति प्राजा भ्यः，梵文罗马拟音：oṃ svasti prājā bhyaḥ，汉语字面意思：嗡，吉祥，生民）。圆满吉祥一切之基，掌握胜妙正法之王，开显极喜智慧心髓之义，祈请至尊上师之莲足。诸法俱生大乐之自性，证悟诸佛心髓之平等性，无与伦比之上师，坛城轮之主，祈请皈依总集之胜者。勇父瑜伽母众之主尊，大乐轮坛城之自性，安置一切有情于菩提心要，三界自在主，祈请于您。您之智慧、慈悲、能力，以无量之量，压伏极喜种姓一切，如意宝般世出世之精华，祈请度母怙主之莲足。三宝自性金刚阿阇黎您，三学清净，十度圆满，三身自性，十力自在者，祈请根嘎宁波（庆喜藏）之莲足。我等一切时与处，救怙主您之莲足永固，如您所说而修持，如您所想而守护，恒常令您欢喜，愿您永恒摄受。另愿违缘障碍一切寂灭，寿命绵长无病，福德财富权势增长，一切所愿无碍任运成就，愿与金刚持自在等同。
English
U. You are liberated, but to ripen beings in this world, your fame is widespread, you enter excellently. As it is said in the Kalachakra Tantra. Second, the meaning of the conclusion. The prompter, the author. Acknowledgment of ornamentation, humility: arising [growing]. The four points are like this, the prompter is for the sake of Kunga Kyabdro's (Kunga Skyabs Grol, Joyful Protector) prompting. The author is Taranatha. The ornamentation of poetry is: excellently adorned with the supreme ornamentation of exaggerating even the small into the great, but although there is no manifest pride in oneself, for the sake of others' prompting, it is said only as a borrowed tax. As such, the praised place, the commentary praising oneself, after being prompted by Gelong Sonam Phuntsok, in the old residence chamber. Mangalam. Homage. Your prayer, "The Auspicious and Virtuous One," is present. Om Svasti Praja Bhyah (藏文，梵文天城体：ॐ स्वस्ति प्राजा भ्यः，梵文罗马拟音：oṃ svasti prājā bhyaḥ，汉语字面意思：嗡，吉祥，生民). The basis of all auspiciousness and virtue, wielding power over the glory of the King of the Sacred Dharma, revealing the meaning of the essence of the joy of wisdom, I pray to the feet of the venerable Lama. The supreme nature of co-emergent bliss of all phenomena, manifesting the equality of the essence of the Victorious Ones, the incomparable Lama, the Lord of the Mandala Wheel, I pray to the supreme refuge of all gathered. The chief of the assembly of heroes and yoginis, the very essence of the Great Bliss Mandala Samvara, establishing all beings in the essence of enlightenment, the Lord of the Three Realms, I pray to you. With your immeasurable wisdom, love, and power, you subdue all the Joyful Lineage, the body like a wish-fulfilling jewel, the essence of samsara and nirvana, I pray to the feet of the Protector Who Liberates. You, the Vajra Acharya, the essence of the Three Jewels, with pure three trainings, perfecting the ten perfections, the nature of the three kayas, wielding the ten powers, I pray to the feet of Kunga Nyingpo (Kunga Snying Po, Joyful Essence). May we, at all times and places, have the lotus feet of our refuge and protector be firm, accomplish as you say, and protect as you intend. May we always please you, and may you always hold us dear. Furthermore, may all adverse conditions and obstacles be pacified, may we have long life, be free from illness, and may our wealth and power increase. May all our wishes be fulfilled without hindrance, and may we be equal to Vajradhara.
Chinese
这是多罗那他自己所作的赞颂。由萨迦统治者年轻的衮噶饶丹旺王的旨意所劝请，务必宣说。善妙增上！吉祥！ 我与他众善根之根本，悉皆汇集且与虚空等同增广，于大法性中成为一味恒常之体性，从本初光明大界中增长显现，一切显现声响本即法身之自性，显现不灭色身自然显现，随所应化事业任运无间断，将此回向于双运大身之自性。愿于一切时处我与他众诸有情，皆能行持清净善妙之事业，圆满具足安乐幸福诸善道，一切如意所愿皆能成就。此生之显现一旦消逝之时，祈愿立即往生诸佛菩萨之刹土，由无量光怙主之愿力所成就，极乐世界之净土。祈愿往生十方诸佛所赞叹，由愿力所成无量之欲求，以及一切庄严所妙饰之，殊胜净土极乐世界。祈愿一切祈愿皆能圆满成就，一切有情皆能成熟，一切刹土皆能迅速清净，往生清净极乐世界。祈愿往生彼刹土之际，立即成就禅定与，总持与智慧解脱一切功德，化现无上供云如海之聚，以供养一切诸佛令其欢喜。于种种化身之世间界中，于应调伏者行调伏之事业，将无量无边等同虚空之有情众，引导至彼清净之殊胜刹土。如是极乐世界之祈愿文，由具意义之萨迦统治者意珍贝雷劝请，多罗那他在定阔念沃所说。芒嘎拉姆！吉祥！ 具德一切胜者汇聚之身，传承一切汇聚之如意宝，仅忆名号即赐予一切所欲之吉祥，引导有情之导师，请您垂视我！垂视！垂视！现在
English
This praise to himself by Tāranātha was urged by the words of the young Sakya ruler, Kunga Rabten Wang's king, and was definitely spoken. May virtue and goodness increase! Auspicious! May all roots of virtue of myself and others, Be gathered into one and expanded to equal space. In the great nature of reality, in the state of one taste and permanence, From the beginning, may it be expanded in great clear light. May all appearances and sounds be primordially the nature of the Dharmakaya, May unceasing appearances, the Rupakaya, arise spontaneously. May the activity of taming whatever is to be tamed be spontaneously accomplished and continuous. May it be completely dedicated to the essence of the great union. At all times, may all sentient beings, myself and others, Engage in pure white virtuous actions, Possess all the perfections of happiness and well-being, and good paths, And may all purposes as intended be accomplished. As soon as the appearances of this life fade away, May I be born in the realm of all the lamas, Buddhas, and sons, Accomplished by the aspiration prayer of the protector Amitabha, In the realm of Sukhavati. May I be born in the supreme realm of Sukhavati, Praised by all the Buddhas of the ten directions, Accomplished by aspiration prayers, with immeasurable desires, And adorned with all kinds of ornaments. May all aspiration prayers be completely fulfilled, And may all sentient beings be completely ripened, May all realms be quickly purified, And may I be born in the pure Sukhavati. As soon as I am born in that realm, may I immediately achieve samadhi, And all dharanis, wisdoms, and liberations, May I emanate a gathering of clouds of supreme offerings like an ocean, And may I please all the Victorious Ones with offerings. In all the various emanated world realms, May I engage in the benefit of beings, taming whatever is to be tamed, May all sentient beings, immeasurable and equal to space, Be led to that pure and supreme realm. This aspiration prayer of Sukhavati was spoken by Tāranātha at Tingkhob Nyenyö, urged by the meaningful Sakya ruler, Yidzin Pelleg. Mangalam! Auspicious! The body in which all glorious conquerors are gathered, The precious jewel in which all lineages are gathered, Merely remembering your name bestows the glory of all desires, Guide of beings, look upon me with compassion! Look! Look! Now
Chinese
请加持！对于没有佛法的我，请以慈悲摄受。愿我不与上师您分离，愿我获得至尊您之果位。祈请上师，祈请法王，祈请生起证悟，祈请赐予加持，祈请灌顶。在获得暇满人身的百条道路中，与殊胜佛法相遇仅有几次。虚度人生的无用之人，在想要修行的状态中逝去时，请垂视，请垂视，现在请加持！对于没有佛法的我，请以慈悲摄受。愿我不与上师您分离，愿我获得至尊您之果位。祈请上师，祈请法王，祈请生起证悟，祈请赐予加持，祈请灌顶。当气息游移，濒临断绝，即使吃一口食物也难以消化，自己对自己感到失望，对朋友和亲人失去希望之时，请垂视，请垂视，现在请加持！对于没有佛法的我，请以慈悲摄受。愿我不与上师您分离，愿我获得至尊您之果位。祈请上师，祈请法王，祈请生起证悟，祈请赐予加持，祈请灌顶。死主的使者不由分说地捆绑着牵走，堕入地狱火焰燃烧之中，恐怖的兵器如雨般落在身上，因恶业所致，生命无法延续。请垂视，请垂视，现在请加持！对于没有佛法的我，请以慈悲摄受。愿我不与上师您分离，愿我获得至尊您之果位。祈请上师，祈请法王，祈请生起证悟，祈请赐予加持，祈请灌顶。被寒冷侵袭，在百裂千裂之时，没有其他的救护者。一百年间，连一口食物和饮料也无法得到，被饥渴的恐惧所威胁之时，请垂视，请垂视，现在请加持！对于没有佛法的我，请以慈悲摄受。上师您