Chinese
那些用各种香和香水沐浴涂抹，具有受用圆满形象的，每一种都适合的衣服的样式，每一部分都非常多，装饰的样式也是适合佛和菩萨的装饰。其中，天、龙等国王们的顶髻上的珍宝，比其他的更加殊胜，但它连菩萨们脚趾上的一个指环的价值的百分之一都比不上。菩萨们的顶髻上的无上珍宝，对于如来智慧自显的装饰来说，连一个脚趾环的比喻都无法忍受，连百万分之一都比不上，像那样的装饰的样式中，仅仅一部分，如果说价值是十万金币等，如果说出这样的价值，那就会成为他人嘲笑的对象，像那样珍贵的装饰，手脚的指环，臂环，颈环，耳环，头饰，发冠等八种珍宝装饰，每一个都有无数个，观想这些。供养的对象是：对于一切欲望的功德，连微小的执着习气都断除的，因此对于能仁自在佛世尊们来说，虽然不需要这些，但是因为我往昔没有积累福德资粮，所以贫穷困乏，没有广大的受用，因此为了我的福德资粮圆满，成为能够生起珍贵菩提心的容器，为了这个目的，我以意幻化的衣服装饰等，请世尊们接受。如此，幻化的天女们将那些衣服和装饰的差别供养于如来们的身上，左右前方也堆积了很多，以此愿自己和他人的所有众生的福德资粮圆满，从恶行所带来的痛苦中解脱出来，获得具有羞耻和惭愧的衣服，以及具足陀罗尼、三摩地、名号和相好等功德的装饰。同样地，对于世间自在观世音等近
English
Those who are bathed and anointed with various fragrances and perfumes, possessing the appearance of perfect enjoyment, each with suitable clothing styles, each part being extremely numerous, and the styles of ornaments are also ornaments suitable for Buddhas and Bodhisattvas. Among them, the precious jewels on the crowns of kings such as gods and nagas are more excellent than others, but they are not even worth one percent of the value of a toe ring on the feet of Bodhisattvas. The supreme jewel on the crown of Bodhisattvas, compared to the self-manifesting ornament of the Tathagata's wisdom, cannot even bear the comparison of a single toe ring, not even one millionth. Among such styles of ornaments, just a small part, if one were to say that the value is one hundred thousand gold coins, etc., if such a value were mentioned, it would become an object of ridicule by others. Such precious ornaments, finger rings for hands and feet, armlets, necklaces, earrings, head ornaments, crowns, etc., each of the eight precious ornaments has countless numbers, visualize these. The object of offering is: For the sake of those who have abandoned even the subtle clinging habits to all desirable qualities, therefore, although the Victorious One, the Bhagavan Buddhas, do not need these, but because I have not accumulated merit in previous lives, I am poor and destitute, and do not have vast enjoyment, therefore, in order for my accumulation of merit to be complete and to become a vessel suitable for generating the precious mind of Bodhi, for this purpose, I offer these mind-emanated clothes and ornaments, etc., please accept them, O Bhagavan. Thus, the emanation goddesses offer those differences of clothes and ornaments to the bodies of the Tathagatas, and pile up many on the left, right, and front, wishing that the accumulation of merit of all beings, oneself and others, may be complete, and that they may be liberated from the suffering caused by misdeeds, and obtain clothes with shame and modesty, and ornaments with qualities such as dharani, samadhi, names, and marks. Similarly, to the Lord of the World, Avalokiteshvara, and other close spiritual sons,
Chinese
以及善逝八名，引度恶趣等之慈氏，见者不虚，灭除忧暗，香象，勇健行，虚空藏，智慧顶，无量光，月光，善守护，网光，金刚藏，慧无尽，增上勇，普贤。 注释：贤劫诸佛以十六菩萨以及其他所化众生的意愿，示现居士相之菩萨圣法以及圣常啼，离车毗无垢称等一切菩萨，亦供养衣服饰品等，如前发愿。 二者，供养香涂： 如此四大洲、须弥山、日月、梵天世界等一千个世界，此为第一小千世界。此一千个世界为第二中千世界。此一千个世界为第三大千世界之世界界，所有一切充满妙香之水，手持各种珍宝器皿之天女以香水沐浴，即与风相伴之旃檀等妙香之香气。以多劫所积之福德，即使以微少之身像供养，亦能圆满大资粮，故以无量福德之来源，以具足妙相好之庄严，极其美妙之身，乃至夺走精炼黄金之光彩，令其黯然失色之光芒炽燃之身，观想涂抹，以此祈愿自他一切有情皆能获得诸佛欢喜之戒律清净之妙香。 四者，请安住： 例如清净刹土之庄严，乃是彼刹土之佛陀之愿力与菩萨众之福德力所显现，并非他力所致。 如此，于此亦如《经庄严论》云： “慈愍诸有情，离系无系念，不舍离系念，利乐意敬礼。” 如是，与具足四无量心之如来等之智慧自显相符。
English
And the eight names of Sugata, Maitreya who leads all to the lower realms, seeing is not in vain, destroying the darkness of sorrow, Elephant of Incense, Courageous Walker, Sky Treasure, Wisdom Top, Infinite Light, Moonlight, Good Protector, Light of the Net, Vajra Essence, Inexhaustible Wisdom, Increased Courage, Samantabhadra. Note: The Buddhas of the fortunate aeon, with the sixteen Bodhisattvas and other beings to be tamed, manifest as Bodhisattvas who have taken the form of householders, such as the Bodhisattva Holy Dharma, the Holy Ever Weeping, and the Licchavi Vimalakirti, and offer clothes, ornaments, etc., and make the same aspirations as before. Secondly, offering scented ointment: Like this, the four continents, Mount Meru, the sun and moon, the Brahma world, etc., a thousand worlds, this is the first small thousand worlds. These thousand worlds are the second middle thousand worlds. These thousand worlds are the realm of the third great thousand worlds, all filled with the water of wonderful fragrance, the goddesses holding various precious vessels bathe with fragrant water, that is, the fragrance of sandalwood and other wonderful incense accompanied by the wind. With the merit accumulated over many kalpas, even offering a small image can complete the great accumulation of merit, therefore, with the source of immeasurable merit, with the adornment of excellent marks and signs, the extremely beautiful body, even stealing the brilliance of refined gold, making it dim, the body blazing with light and rays, visualizing the application of ointment, with this, pray that all sentient beings, self and others, may obtain the wonderful fragrance of the pure precepts that please the Buddhas. Fourth, inviting to be seated: For example, the splendor of a pure land is manifested by the power of the vows of the Buddha of that land and the merit of the Bodhisattvas, and is not caused by other forces. Likewise, here also, as it says in the Ornament of the Sutras: "Loving all sentient beings, detached and unattached, not abandoning detachment, I pay homage to you who intend benefit and happiness." Thus, in accordance with the self-manifestation of the wisdom of the Tathagatas and others who possess the four immeasurables.
Chinese
即使梵文里没有，也要用藏语来表达。法性与如实性相符而逝，故名如来。摧毁一切烦恼之敌，成为三界应供，故名阿罗汉。阿罗汉的意思是从梵语词汇“阿罗汉(梵文天城体：अर्हत्，梵文罗马拟音：arhat，汉语字面意思：应供)”而来，意为应供。通达一切所知之法，无有任何障碍，故名正等觉。佛(梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：觉者)一词，因其通达之义，故佛即为知者之义。以胜观智慧观照一切法之实相，如眼般明澈；以慈悲之心为利他而行，故具足足；如是等等，又从菩萨道之安乐，至佛果之安乐而逝，故名善逝。知晓五蕴之无量世界，故名知世间。即使是难以调伏的众生，也能以寂静之方便调伏，故名调御丈夫。引导三界一切众生走向解脱之道，故名调御师。于一切有寂中最为殊胜，故名无上士。为六道之主，为天人等宣说佛法，故名天人师等等，是为佛陀之功德。此外，正法与圣僧之功德，一切无余，如今因业障之故，如隔遥远之地般，虽未在自相续中获得，而于他相续中已现前者，乃至未证得圣位之前，虽不能如实亲见，然以具足与信心相应之意乐园中，如迎请宾客般到来之际，并非因恐惧、害怕或厌倦等力量，唯以信心之力，屏息凝神，泪眼婆娑，全身汗毛竖立，三宝之功德夺人心魄，以致无暇生起其他分别念，从而生起猛烈而专注之虔诚之情。第二，供养七支，共有七种：顶礼、供养、忏悔、随喜、请转法轮、请不涅槃、回向善根于他。第一，顶礼。
English
Even if it is not in Sanskrit, it should be expressed in Tibetan. Because the nature of reality accords with suchness and departs accordingly, it is called Tathagata. Having vanquished all enemies of karma and afflictions, and having become worthy of offerings in the three realms, it is called Arhat. The meaning of Arhat comes from the Sanskrit word "Arhat (梵文天城体：अर्हत्，梵文罗马拟音：arhat，汉语字面意思：Worthy of Offering)", which means worthy of offerings. Having perfectly known all knowable things without any attachment or obstruction, it is called Samyaksambuddha. The word Buddha (梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：Awakened One) means knower because of its meaning of understanding. Seeing the reality of all phenomena with the wisdom of insight, like an eye; proceeding for the benefit of others with compassion, hence possessing feet; and so on, also proceeding from the happiness of the Bodhisattva path to the happiness of the Buddha fruit, hence called Sugata. Knowing the countless worlds of the five aggregates, hence called Knower of the World. Even beings difficult to tame are tamed by peaceful means, hence called Tamer of Beings. Leading all beings of the three realms to the path of liberation, hence called Guide. Being supreme in all existence and peace, hence called Unsurpassed. Being the chief of the six realms, teaching the Dharma to gods and humans, hence called Teacher of Gods and Humans, and so on, are the qualities of the Buddha. Furthermore, the qualities of the sacred Dharma and the noble Sangha, all without exception, are now, due to the power of obscurations, like being far away, not obtained in one's own mind-stream, and those already present in others' mind-streams, until one attains the state of a noble being, although one cannot directly see them as they are, yet in the garden of the mind endowed with faith, like inviting a guest, upon arrival, not by the force of fear, dread, or weariness, but solely by the power of faith, holding one's breath, with tearful eyes, all the hairs of the body standing on end, the qualities of the Three Jewels captivating the mind, so that there is no opportunity for other thoughts to arise, thereby generating intense and focused devotion. Secondly, offering the seven limbs, there are seven: prostration, offering, confession of sins, rejoicing, requesting to turn the wheel of Dharma, requesting not to pass into Nirvana, and dedicating the roots of virtue for the benefit of others. First, prostration.
Chinese
顶礼支分是：观想在众会福田的对面地基上，自己的右边是今生的父亲，左边是母亲，前面是怨恨的仇敌和损害的魔障，后面是宿债的债主，周围是六道的一切有情众生。这个顶礼主要是对治我慢的，所以要折损傲气，降低眼光，身体正直，双手合掌如前所说，像莲花含苞待放一样，中间空虚。如《大解脱经》所说： 莲花含苞初绽放，双手合掌于顶上， 身化无量云聚中，顶礼十方诸佛陀。 这样，以身体恭敬的方式顶礼，以语言恭敬的方式念诵顶礼的词句，以意念恭敬的方式对三宝一心一意地虔诚顶礼。因此，当双手合掌放在头顶、喉咙、心间三个部位时，观想针对佛、法、僧三宝以及众会福田的功德，愿自己和他人的三门一切罪障都得以清净，愿获得佛菩萨的身语意一切功德。然后，身体完全有意识地伸展在地上，这被称为燃灯佛的顶礼。如果做不到，那么五体投地的顶礼是：额头、左右手掌、左右膝盖这五个部位放在地上进行顶礼，愿五道的众生都得以空尽，愿五取蕴得以断绝，愿获得五无漏根，愿五力得以圆满，愿五眼得以清净。这样发愿。 此外，自己的身体不仅是这一个，而是化现出非常多的身体。例如，就像无云的秋月，非常年轻且光明，就像沐浴一样，就像天上的月亮一样，能够在能够映现影像的泥土等没有污垢且非常清澈的池塘中，无论出现什么影像都非常清晰，因此，孔雀女等令人心旷神怡、身姿妖娆的众生在那里跳舞嬉戏，池
English
The branch of prostration is: In front of the assembly field, on the ground, imagine that on your right is your father of this life, on your left is your mother, in front are the enemies who hate and the obstructing demons who harm, behind are the owners of karmic debts, and around are all sentient beings of the six realms. This prostration is mainly an antidote to pride, so one should subdue arrogance, lower one's gaze, straighten the body, and hold the palms together as previously described, like a lotus bud, with the inside hollow. As stated in the Sutra of Great Liberation: Like a lotus bud just beginning to bloom, Hands joined at the crown of the head, Body transformed into immeasurable clouds, Prostrate to the Buddhas of the ten directions. Thus, prostrate with respect through the body, utter words of prostration with respect through speech, and prostrate with single-minded devotion to the Three Jewels with respect through mind. Therefore, when placing the palms together at the crown of the head, throat, and heart, focus on the qualities of body, speech, and mind of the Buddha, Dharma, and Sangha, and the assembly field, wishing that all obscurations of the three doors of oneself and other sentient beings may be purified, and that all the qualities of body, speech, and mind of the Buddhas and Bodhisattvas may be attained. Then, consciously stretching the entire body on the ground is called the prostration of Dipamkara Buddha. If that is not possible, then the prostration with five limbs is: placing the forehead, the palms of the left and right hands, and the left and right knees on the ground, wishing that the beings of the five realms may be emptied, that the five aggregates of grasping may be severed, that the five uncontaminated faculties may be attained, that the five powers may be perfected, and that the five eyes may be purified. Make such aspirations. Furthermore, one's own body is not just this one, but manifests into very many bodies. For example, like an autumn moon without clouds, very young and bright, like bathing, like the moon in the sky, in a pond that is free from impurities such as mud that can reflect images and is very clear, whatever image appears is very clear, therefore, peacocks and other delightful and graceful beings dance and play there, the pond