Chinese
此乃前所未有之汇集，称为殊胜。 何为殊胜之言说意欲？ 超越世间界限者， 此称为卓越， 乃饰品之至上者，譬如： 茉莉花之串联， 遍布全身之檀香湿润， 身着白衣之先行者， 非以月光为象征， 月光乃更胜一筹。 如是宣说具殊胜者， 疑虑、卓越等， 为明晰故，略作阐释。 娇女，汝之乳房与， 臀部之侧，足部乃， 有耶？无耶？我之， 疑虑至今未消。 妮坦碧，汝之， 腰肢存在，定能知晓。 承载乳汁之重担者， 他处不可能存在。 汝之名声之聚集， 虽不可估量，然于此处消逝， 统治三界之， 疆域，噫！何其广阔。 饰品较之其他， 为语自在所供养者， 此称为卓越， 唯一即为至上之言说。 有情众生，于另一， 形态中存在之方式， 于何处极为了解其他形态， 彼即为极为了解，譬如： 正午为日所炙烤之， 象群没入湖中， 似欲摧毁背对太阳之莲花。 为沐浴、饮用及莲藕之缘故， 为食故，手持没入水中， 彼乃为报复之最上者， 诗学家如是揣测而言说。 此乃阻挡我之长发， 耳饰是也， 汝之眼眸似已触及， 耳畔之乌 উৎপལ། 眼角之泪滴坠落， 虽未以眼光触及乌 উৎপལ། 然诗学家， 如是揣测而言说。 如以黑暗涂抹身体， 虚空如眼药般降雨， 如是等等，极为了解之， 特征具足，甚为众多。 此处，因“如”之声， 于此譬喻中产生迷惑。 因“丁”之结尾，非为譬喻， 如是确信之语重复宣说， 譬喻与所譬喻二者， 因依存于相似之法， 涂抹与黑暗， 此法显现了吗？ 若欲求涂抹本身， 涂抹之所为又为何？ 彼即是法与有法， 如是等等。
English
This is said to be an unprecedented collection. What is the intention of speaking of excellence? That which transcends the boundaries of the world, This is called outstanding, It is the supreme of ornaments, for example: A string of jasmine flowers, Sandalwood moisture covering the whole body, A forerunner in white clothes, Not symbolized by moonlight, Moonlight is even better. Thus speaking of the one with excellence, Doubts, excellence, etc., For the sake of clarity, a brief explanation is given. Darling, your breasts and, Beside the hips, the feet are, Are they there? Are they not? My, Doubts have not yet been dispelled. Nitanbi, your, Waist exists, it can certainly be known. One who bears the burden of holding milk, It is impossible to exist elsewhere. The collection of your fame, Although immeasurable, it disappears here, The territory that governs the three realms, Alas! How vast. Ornaments compared to others, Those who are offered by the Lord of Speech, This is called outstanding, The only one is the supreme saying. Sentient beings, in another, The way of existence in form, Where one fully understands other forms, That is to fully understand, for example: Elephants scorched by the sun at noon, Enter the lake, Seemingly wanting to destroy the lotus flowers facing away from the sun. For the sake of bathing, drinking, and lotus roots, For the sake of eating, holding hands and entering the water, That is the supreme of revenge, Poets speculate and say so. This is blocking my long hair, Earrings are also, Your eyes seem to have touched, The উৎপল beside the ear. Tears from the corners of the eyes fall, Although not touched by the light of the eyes, But poets, Speculate and say so. Like smearing darkness on the body, The sky is like eye medicine raining down, Like this and so on, fully understand, The characteristics are complete, very numerous. Here, because of the sound of "like", Confusion arises in this metaphor. Because of the ending of "Ding", it is not a metaphor, Thus repeating the words of conviction, The metaphor and what is metaphorized, Because they depend on similar laws, Smearing and darkness, Has this law manifested? If you want to seek smearing itself, What is the purpose of smearing? That is the law and the one with the law, Like this and so on.
Chinese
不是胡乱说的。 如果确定是能起作用的， 那么这个对动词就失去了效力。 自己不能完成的事情， 也不会成为其他事物的依靠。 如果有人说这个涂抹物 和黑暗相似， 那么“在身体上”这句话就没有关联， 那也是因为看到了相似的优点。 例如，说“你的脸像月亮”， 就能理解到美丽， 同样，对于这个涂抹物来说， 除了涂抹之外，不能理解其他。 因此，这个涂抹物 和黑暗、施作者的身体等， 为了使之接近，人们 应该这样进行推测。 “认为”、“怀疑”、“确定”和“相似”， 以及“不是吗”等等， 这些词语能够清楚地表达推测。 “像”这个词也和它们相似。 原因和微小之处等， 这些词语是所有词语中最棒的装饰。 原因是指施作者和认知者， 关于这些有很多种例子。 例如，玛拉雅的风 使新生的檀香树 枝条摇动， 这让所有人都感到快乐。 将这种适合产生快乐的 自性联系起来， 就很好地展示了装饰， 反过来说也是一样的。 在玛拉雅的流水中， 接触并摇动檀香树林的 这阵风，对于旅行者们来说， 为了让他们感到疲惫而存在。 同样，产生的风 从分离的热病中产生， 对于渴望美丽的人来说， 能够让他们感到疲惫。 对于成就和变化来说， 都需要依靠它。 对于获得的行为来说，大多数 都需要依靠行为本身。 已经展示了成就的原因， 为了展示剩下的两个， 通过举出两个例子， 来展示如何理解。 新生树叶的森林， 以及百叶盛开的池塘， 圆月因为欲望， 变成了旅行者观看的毒药。 要习惯于骄傲， 在朋友安排的住所里， 少女用弯曲的眉毛和斜视的眼睛， 嘴唇微动地看着。 太阳西下，月亮美丽， 鸟儿们都回到了巢穴。 这句话也是关于时间的描述， 理解这一点非常好。 被欲望折磨的朋友的心， 无法阻挡月光， 也无法忍受檀香水， 身体的
English
It's not just rambling. If it is certain that it can function, then this loses its effect on the verb. What one cannot accomplish oneself will not become the reliance of other things. If someone says that this application is similar to darkness, then the phrase "on the body" is unrelated, that is also because one sees similar advantages. For example, saying "your face is like the moon," one can understand the beauty, similarly, for this application, nothing other than the application can be understood. Therefore, this application and darkness, the agent's body, etc., in order to bring them closer, people should make such inferences. "Thinking," "doubting," "certainty," and "similarity," as well as "isn't it?" etc., these words can clearly express inference. The word "like" is also similar to them. Cause and subtle points, etc., these words are the best ornaments of all words. Cause refers to the agent and the cognizer, there are many kinds of examples about these. For example, the wind of Malaya causes the branches of the newly grown sandalwood tree to sway, which makes everyone happy. Connecting this nature suitable for generating happiness, ornament is well displayed, the reverse is also the same. In the flowing water of Malaya, contacting and shaking the sandalwood forest, this wind exists for the travelers in order to make them feel tired. Similarly, the wind that arises arises from the fever of separation, for those who crave beauty, it is able to make them feel tired. For accomplishment and change, reliance on it is necessary. For the act of obtaining, mostly reliance on the act itself is necessary. The cause of accomplishment has been shown, in order to show the remaining two, by giving two examples, to show how to understand. The forest of newly grown leaves, and the pond with a hundred petals in full bloom, the full moon, because of desire, has become a poison for travelers to watch. One should get used to pride, in the dwelling arranged by a friend, the girl, with curved eyebrows and squinting eyes, looks with her lips slightly moving. The sun sets, the moon is beautiful, the birds have returned to their nests. This sentence is also a description of time, understanding this is very good. The mind of a friend tormented by desire, cannot resist the moonlight, nor can it endure sandalwood water, the body's
Tibetan
་དྲོད་ཀྱིས་གདུང་བར་འཛིན། །ཞེས་པའི་སྦྱོར་བ་རྣམས་ལ་ནི། །ཡིད་འོང་ཤེས་བྱེད་རྒྱུ་དག་མཚོན། །དངོས་མེད་རྒྱུ་ནི་ཡིད་འཕྲོག་པ། །འགའ་ཞིག་རབ་ཏུ་བསྟན་པར་བྱ། །རིག་པ་རྣམས་ནི་མ་གོམས་དང༌། །བློ་ལྡན་རྣམས་དང་མ་འགྲོགས་དང༌། །དབང་པོ་རྣམས་ནི་མ་བསྡམས་པས། །མི་རྣམས་རབ་ཏུ་གདུང་བར་འགྱུར། །འདོད་པའི་གཏམ་གྱིས་མྱོས་པ་སོང༌། །ལང་ཚོ་ཡི་ནི་རིམས་དག་ཉམས། །རྨོངས་པ་ཟད་ཅིང་སྲེད་པ་འཕོས། །བསོད་ནམས་གནས་ལ་ཡིད་དགའ་བྱས། །ནགས་ཚལ་འདི་དག་ཁྱིམ་མ་ཡིན། །ཆུ་ཀླུང་འདི་དག་བུད་མེད་མིན། །རི་དགས་འདི་དག་བུ་ཚ་མིན། །དེ་ཕྱིར་བདག་ནི་ཡིད་དགའོ། །ཤིན་ཏུ་མ་བརྟགས་སྤྱོད་ པ་ནི། །འཕགས་པ་རྣམས་ལ་ཡོད་མ་ཡིན། །དེ་ཕྱིར་དེ་དག་རྣམས་ཀྱི་ནི། །ཕུན་ཚོགས་ཐམས་ཅད་རྟག་ཏུ་འཕེལ། །སྐྱེད་ཚལ་ས་ཧཱ་ཀཱ་ར་རྣམས། །སྙེ་མ་མ་འཁྲུངས་པ་མིན་ན། །འགྲོན་པོ་རྣམས་ཀྱི་བུད་མེད་ནི། །ཏིལ་བཅས་ཁྱོར་ཆུ་སྦྱིན་བྱར་འགྱུར། །ཡོད་དང་མེད་པའི་རང་བཞིན་གྱི། །འབྲས་བུ་སྐྱེད་པ་དག་ལ་འདིར། །སྔར་མེད་ལ་སོགས་རང་བཞིན་གྱི། །དངོས་པོ་ཡི་ནི་རྒྱུ་ཉིད་དོ། །རིང་འབྲས་དེ་དང་ལྷན་ཅིག་སྐྱེས། །དེ་བཞིན་འབྲས་མ་ཐག་སྐྱེས་དང༌། །རིགས་མིན་རིགས་པ་བྱེད་ཅེས་པ། །མཚར་བའི་རྒྱུ་རྣམས་གྲངས་མེད་དོ། །འདི་རྣམས་སྦྱོར་བའི་ལམ་རྣམས་ལ། །བཏགས་པའི་འཇུག་པ་ལ་བརྟེན་པ། །ཤིན་ཏུ་མཛེས་པ་དག་མཐོང་སྟེ། །དེ་ཡི་དཔེར་བརྗོད་ཇི་ལྟར་ན། །ལུས་ཅན་ཁྱོད་མིག་ཟུར་ཅེས་པ། །རྒྱལ་བྱེད་ལུས་མེད་དག་གི་མཚོན། །གང་དེ་གཞན་ལ་རབ་འཕངས་པ། །དེ་ཡིས་བདག་གིས་ཡིད་ཀྱང་བཅོམ། །སྐྱེས་བུ་ལུས་སྐྱེས་ཀྱིས་མྱོས་པའི། །རྣམ་འཕྲུལ་སྣ་ཚོགས་ལྷན་ཅིག་ཉིད། །བུད་མེད་རྣམས་ལ་བུ་མོ་ནི། །ཡོངས་སུ་ནུབ་པའི་ན་ཚོད་སྐྱེས། །སྔར་ཉིད་རི་དགས་མིག་ཅན་མའི། །ཆགས་པའི་རྒྱ་མཚོ་རྒྱས་པར་གྱུར། །ཕྱིས་ནས་འོད་ཟེར་རབ་འཕྲོ་བས། །ཟླ་བ་ཡི་ནི་དཀྱིལ་འཁོར་ཤར། །ལྷ་གཅིག་ཁྱོད་ཀྱི་ཞབས་གཉིས་པོ། །དམར་བའི་ཉི་གཞོན་ལ་རེག་པས། །རྒྱལ་པོ་རྣམས་ཀྱི་ལག་པ་ཡི། །པདྨ་ཟུམ་པར་བྱེད་པ་ཅི། །ཁྱོད་ཀྱི་ཞབས་སེན་ཟླ་བ་ཡི། །འོད་ཟེར་ཀུནད་དྲི་མེད་རྣམས། །ས་སྐྱོང་རྣམས་ཀྱི་ལག་པ་ཡི། །པདྨ་ཟུམ་པར་བྱེད་ལ་དབང༌། །ཞེས་པ་རྒྱུ་ཡི་རྣམ་རྟོག་རྣམས། །ལུགས་ནི་འདི་འདྲ་དག་ཏུ་བསྟན། །ཟུར་དང་རྣམ་པས་མཚོན་པའི་དོན། །ཕྲ་ཕྱིར་ཕྲ་མོ་ཞེས་པར་བརྗོད། །ནམ་ཞིག་འུ་ཅག་འགྲོགས་འགྱུར་ཞེས། །ཚོགས་སུ་བརྗོད་པར་མ་བཟོ
Chinese
热恼所逼迫。 如是等之结合， 表示悦意能知之因。 无实之因乃迷人， 某些将作极明显之显示。 诸学识若未熟习， 与具慧者若未亲近， 诸根若未调伏故， 众人将成极受苦。 沉醉于贪欲之语已消退， 青春之热病已衰退， 愚昧已尽且贪爱已转移， 于福德处心生欢喜。 此等森林非家宅， 此等河流非妇女， 此等鹿群非子女， 是故我心生欢喜。 若行极不观察之行， 圣者诸人实无有， 是故彼等诸人之， 一切圆满恒时增。 苑囿萨哈嘎拉等， 若非稻穗未生者， 则诸宾客之妇女， 将施与芝麻之掬水。 有与无之自性之， 于生果者此处， 先无等之自性之， 事物之因性即是。 长果彼与其俱生， 如是果不隔而生， 非类作类之如是说， 奇妙之因无数也。 此等结合之途径上， 依于假立之进入， 见诸极美妙者， 彼之譬喻如何耶？ 有身汝眼角如是说， 表示胜者无身者， 何者彼向他极投射， 彼亦摧毁我之心。 士夫为身生所陶醉之， 种种变幻同时具， 妇女诸人于女童， 生起全然没落之年龄。 先前鹿眼女之， 贪欲之海成增长， 其后光芒极散发， 月亮之轮圆满升起。 天神汝之双足， 触及红色之新日， 诸国王者之手中， 莲花作合是为何？ 汝之足趾甲月之， 光芒一切无垢者， 于护地者之手中， 莲花作合有能力。 如是因之种种分别， 规矩于如是等中显示， 以角落与姿态所表示之义， 以细故说为细微。 何时我等将交往， 于众会中不作如是说。
English
Oppressed by the heat. In these combinations, They represent the causes that make one know and are pleasing. Unreal causes are captivating, Some will be shown very clearly. If knowledge is not familiar, If not close to the wise, If the senses are not restrained, People will become extremely distressed. Intoxication with the words of desire has subsided, The fever of youth has waned, Ignorance has ended and craving has shifted, Joy is born in the place of merit. These forests are not homes, These rivers are not women, These deer are not children, Therefore, my heart is joyful. If one acts without careful consideration, It is not present in the noble ones, Therefore, all the perfections of those, Constantly increase. The gardens, Saha Kara, etc., If the ears of grain are not yet born, The women of the guests Will give a handful of water with sesame seeds. Of the nature of being and non-being, Here, for those who produce fruit, The nature of what was not before, etc., The cause of things is just that. The long fruit is born together with it, Likewise, the fruit is born immediately, Saying that non-class makes class, The causes of wonder are countless. On these paths of combination, Depending on the entry of imputation, Seeing the very beautiful ones, How is its metaphor? Having a body, your corner of the eye, as it is said, Represents the victorious bodiless ones, Whoever throws it extremely to others, That also destroys my heart. The man is intoxicated by the body-born, Various transformations are present at the same time, For the women, to the girl, The age of complete decline arises. Previously, the deer-eyed woman's, The ocean of desire becomes enlarged, Afterwards, the light radiates extremely, The circle of the moon rises completely. Divine one, your two feet, Touching the red new sun, In the hands of the kings, What is it that makes the lotus close? The moonlight of your toenails, All the immaculate ones, In the hands of the earth protectors, Have the power to make the lotus close. Such are the various distinctions of cause, The rules are shown in such things, The meaning represented by corner and posture, Is said to be subtle because of its subtlety. When will we associate, Do not say such things in the assembly.