Chinese
装满埃尔遗骨和黄纸等的银护颈，镶嵌着红宝石和祖母绿的金戒指，用丝绸扎成的发辫，两件尸油供品，两串尸油和罗刹的念珠，王储直贡巴的曼巴的头发和头皮，十五个滋养地力的瓶宝，儿子和王妃各自的狮面母护身符唐卡，持明父母的命轮吉祥手镯两件，以及增寿、增福、消罪、遣除诅咒、预防天花和传染病等的众多新旧轮，以及幸运孩童伏藏师的天花护身符，加持过的圣水和古古尔香，甘露成就丸等等，此外，为了救度众多众生脱离疾病的恐惧，国王的王宫和原有的珍贵丸药得以延续，并在新建权杖白水晶佛塔时，特别指定用于利他捐赠。佛陀的增长遗骨，人的喉咙，麝香，孔雀，麝鹿等制成的权杖，人制成的比昂，一颗肉豆蔻，两个双生和三生的阿如拉，各一块珍贵的因陀罗尼蓝宝石、祖母绿、招财石、六字白玉，七个大小不一的巴玉，三个瑟眼石，四个红宝石，两块克什米尔香珀珠，十五两普通香珀珠，包括两大块上好的珊瑚碎，共三两珊瑚，以及一串长长的瑟珠等都供奉了。此外，还供奉了从西藏和珞门等地出产的少量用品，在此不一一列举。所有这些，正如前面所说，是为了满足这位具法国王的心愿，看到对佛法和众生都有益的关键，而不是为了与其他的领袖和官员攀比，进行馈赠和施舍的炫耀，也不是为了日后增加款待的费用。从贡桑永拉丹杰日沃华巴林寺，由堪布吉美昆卓供奉身语意所依、珊瑚百珠念珠、犀牛角、大量优质布料等，未能献上长寿供品。从直贡供奉了身语意所依和包括五十两白银在内的供品，以作稳固。
English
A silver neck guard filled with relics of El and yellow paper, a gold ring inlaid with rubies and emeralds, a silk braid tied with hair, two offerings of corpse oil, two rosaries of corpse oil and Rakshasa, the hair and scalp of the Manba of the royal prince Drigungba, fifteen vase treasures to nourish the earth's essence, a thangka of the lion-faced mother amulet for each of the son and queen, two auspicious bracelets of the life wheel of the vidyadhara parents, and many old and new wheels for increasing life, increasing merit, eliminating sins, reversing curses, preventing smallpox and infectious diseases, etc., and the smallpox amulet of the fortunate child treasure revealer, blessed holy water and Gugul incense, nectar accomplishment pills, etc., In addition, in order to save many beings from the fear of disease, the king's palace and the original precious pills were continued, and it was specifically designated for altruistic donations during the new construction of the scepter white crystal stupa. The Buddha's relics of growth, the human throat, musk, peacock, musk deer, etc. made of scepters, Bihang made of humans, one nutmeg, two twin and triple Arura, each piece of precious Indra Nila sapphire, emerald, Yangtriu, six-character white jade, seven large and small Ba jade, three Serpentine eyes, four rubies, two Kashmiri amber beads, fifteen taels of ordinary amber beads, including two large pieces of fine coral fragments, a total of three taels of coral, and a long string of gzi beads were offered. In addition, a small amount of supplies from Tibet and Lhomon were also offered, which will not be listed here. All of these, as mentioned earlier, are to fulfill the wishes of this righteous king, to see the key to benefiting the Dharma and all beings, not to compete with other leaders and officials, to show off gifts and alms, nor to increase the cost of hospitality in the future. From Gongsang Yongla Tengye Riwopalbarling Monastery, Khenpo Jigme Kundrol offered body, speech, and mind supports, a coral rosary of one hundred beads, rhinoceros horn, a large amount of high-quality cloth, etc., but failed to offer longevity offerings. From Drigung, body, speech, and mind supports and offerings including fifty silver taels were offered as a stable offering.
Chinese
派人专门送来。为宝箧仲敦之灵塔等处，送去约十金的资助。同样，也派人敬献给噶伦帕拉长寿供养。不久，在桑耶寺（Samye，约公元775年落成）以盛大的供养云，敬献了金法轮宝。暂时活着也安忍，唯有利益众生，没有丝毫损害的业果。即使前往他世，自心解脱三门，与不离之法性，没有丝毫希冀与恐惧。法界大乐 之中阿。此以上是，遍主轮之怙主原始佛普贤王如来，于极度五浊恶世之时。总的来说，为了调伏对象上中下三等的利益而宣说的教法连续不断，特别是浊世之人，一生一世以虹身大迁转之身，显而易见成就佛果的秘密道光明金刚藏教法，如油灯画像般暗淡，为了使其如太阳般照亮，示现粗大的化身，如凡夫之身般的幻化网之游舞，对于教法连一刹那也不变为利他之行，没有庸常之行的时机，从示现童年之相开始，到示现收摄色身之间，闻思修，舍弃禅定，事业之轮等种种清净的事业之行，如调伏对象们祈请的意愿一般，意义美好，词句美好，不杂染且圆满，完全清净，没有增损、诽谤、虚伪的欺骗之语，如法之精华大海般的名言语句，全部宽广地回旋于歌之妙瓶中，依次赐予的教言等，连一句词的音调和一个字的笔画之间，都未曾删减增添，如实记录。趋向于收摄意之边际和世俗之行，显现于趋向收摄之时，如原始之基界大清净童瓶身之界中，如融入明光之中一般，法身独一明点的胜义之行，无为无生意义之阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字法界
English
People were sent specifically to deliver aid. About ten gold coins were sent as support for the reliquaries of the Treasure Box Drongdur, etc. Similarly, people were also sent to offer longevity prayers to the minister Pala. Soon, a golden Dharma wheel was offered at Samye (completed around 775 AD) with a vast cloud of offerings. For the time being, even while alive, one should be patient and only benefit sentient beings. There is not the slightest karmic result of harm. Even if one goes to the next world, one's own mind is liberated through the three doors, and in the nature of reality that is inseparable, there is not the slightest hope or fear. In the Dharmadhatu, great bliss In the expanse of A. Up to this point, the Lord of the Mandala, the primordial Buddha Samantabhadra himself, in this age of the five degenerations, in general, the teachings spoken for the benefit of trainees of superior, inferior, and intermediate levels are continuous. In particular, for those in the degenerate age, the secret path of the Vajra Essence of Clear Light, where one manifestly attains Buddhahood in one lifetime with the body of the Great Transference of the Rainbow Body, which had become like a butter lamp painting, was made clear like the sun. For this reason, the gross emanation body appeared like an ordinary body, a play of the illusory net. From the time of showing the form of a youth, without any opportunity for ordinary activities that would not transform even a moment into benefit for beings, until the manifestation of gathering the appearance of the body, the activities of listening, contemplating, and meditating, abandoning, contemplation, and the wheel of action, etc., were all pure. The manner of activities was such that, according to the wishes of the trainees who prayed, the meaning was good, the words were good, unmixed and complete, completely pure, without the deceitful words of exaggeration, slander, hypocrisy, or deception. All the words and phrases of the essence of Dharma, like an ocean, revolved widely in the excellent vase of song. The teachings that were bestowed in sequence, etc., were recorded as they were, without subtracting or adding even a single tone of a word or a single stroke of a letter. As the intention and the elaboration of mundane activities were being gathered, it manifested at the time of tending towards gathering. Like dissolving into clear light in the realm of the primordial ground, the Great Purity, the Youthful Vase Body, the ultimate activity of the Dharmakaya, the single essence point, the Dharma realm of the meaning of the uncreated A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A)
Chinese
以盛大的仪态安住，示现究竟之行，这由八句偈颂组成的金刚语来理解，暂时告一段落。在深寂离戏金刚界，本体与诸佛平等。自性为基，体性任运成就，圆满了稠密庄严的定解。如所有尽所有，以了知一切的智慧，慈悲的羂索紧紧相系。化身的灿烂光芒，如幻网般完全显现，至高无上的上师，我从心底忆念。在何时，于邬金（藏文：ཨོ་ཌི་ཡན་）和，于色究竟天刹土中，对于教法之精华。 以行持之名声，显现于世，有缘者得见其转移至雪域的殊胜。现在由无明错觉所生的色，遍计所执，他缘起，是不可遮止的境。此无常变异之法性，也遮蔽了圆成实金刚之法。然而对于患有眼翳者而言，如见毛发之乱。即使是如此被垢染所污的错觉显现，对于成就金刚法之智慧的，身之生灭执着，乃是孩童之见。因此，对于如幻术般的显现之，庄严的边际和随之而来的言说。不与虚伪造作的束缚之饰品相关联，这是自性珍宝的镶嵌。于此，怙主金刚持，无与伦比的恩德之主，与原始怙主普贤王如来无二无别，从无始以来，现证圆满正等觉，证得法身，远离一切垢染之果位。然为了将不清净之有情从轮回大海中彻底救度，示现菩萨大行之仪态，以圆满具足之转世之链，于无量之 刹土中行持弘扬佛法和利益众生之事，是不可思议的，更何况是言说呢？仅仅是此生的行持，要完全述说也是超越凡夫之智慧的。然而，一些具足殊胜智慧之贤劫士祈请道：需要一部可以从中见到尊者您共同与不共之解脱传记的典籍，因此，为了与时处之所化众生的根器相符，共同之行持
English
Having dwelt in great splendor, demonstrating the ultimate act, this is to be understood by the vajra speech consisting of eight verses, and is temporarily concluded. In the profound and peaceful, free from elaboration, vajra realm, the essence is equal to all the Buddhas. The nature is the basis, and the intrinsic nature is spontaneously accomplished, perfecting the certainty of dense arrangement. Knowing all that is and all that is not, with the wisdom of knowing everything, the lasso of compassion tightly embraces. The radiant light of emanation, fully displayed like a magical net, supreme lama, I remember from the heart. At what time, in Oddiyana and, in the Akaniṣṭha pure land, for the essence of the teachings. Manifesting the fame of conduct, visibly, the fortunate ones see its transference to the land of snows. Now, the form produced by the delusion of ignorance, the imputed, the other-powered, the realm where there is no prevention. This impermanent, changing nature, also obscures the perfectly established vajra dharma. However, for those with blurred vision, like seeing tangled hairs. Even this deluded appearance, stained by defilements, for the wisdom that establishes the vajra dharma, attachment to the birth and death of the body is the mind of a child. Therefore, for the appearance like a magic trick, the edge of the arrangement and the words that follow. Not associated with the ornaments of artificial bonds, this is the inlay of the self-existing jewel. Here, the protector Vajradhara, the unequaled lord of kindness, is non-dual with the primordial protector Samantabhadra, from beginningless time, having manifested perfect and complete enlightenment, attaining the Dharmakaya, the state free from all defilements. However, in order to completely liberate impure sentient beings from the great ocean of samsara, manifesting the conduct of a great Bodhisattva, with a complete string of rebirths, in limitless realms, the deeds of spreading the Dharma and benefiting beings are inconceivable, let alone speak of them? Even the deeds of this life alone, to fully describe them is beyond the wisdom of ordinary beings. However, some fortunate ones of the fortunate aeon, endowed with supreme wisdom, requested: We need a text from which we can see the common and uncommon liberation stories of the venerable one, therefore, in order to suit the minds of the disciples of the time and place, the common deeds
Chinese
似乎如降生中所述的主题那样，对于那些具有智慧之眼的人来说，那些无与伦比的、极其秘密的意图和行为也将被理解。作为附带意义，它同时展示了许多深刻而广阔的佛法类别和口头传承的关键，并且在雪域这片土地上，从许多开启胜利者事业的入口中，出现了各自宗派的安立方式似乎不同。虽然佛法的本质没有好坏和错误，但由于每个人自己的心智能力，衡量佛法境界的方式，以及修行时出现好坏和错误，是凡夫的本性。因此，直接断除这些错误观念，并向最优秀的弟子介绍保持状态的方式，以及将下、中、上三种根器与各自的根性相联系，授予或禁止别解脱戒、菩萨戒、密咒戒三种誓言和戒律行为等界限，以及如何修持，衡量经、续、论著的意图，并通过对宗派的批判和确立来进行辩论等，总之，以意义的本来面目来衡量，进行忏悔、辨析、辩论等，总之，以广阔的佛法类别，以雄辩的方式出现的伟大解脱，具有三时的自性，以上所列的这些逐渐被记录下来，因此最后的行为也以意图预言的方式完整呈现。即使如此，由于对意义的解释方式有些详细，因此在叙述中，顺便提及，为了圆满无尽恩德的怙主的心意，并再次以这个世界为代表，在无数清净和不清净的刹土中，以不可思议的神变来利益众生，恶魔和障碍无法阻碍，并且为了使所有有缘的众生，无论高低，都能清净二障，迅速圆满二资粮，如何实现意图圆满的梦境等，因为自己不是为了名声、欲望、财富等，而是以无伪的心和感官来记录，作为宗喀巴大师传记的延续来记载。而且，这位大师特意为我们这些执着于常有的弟子们考虑