Chinese
早期翻译教法兴盛祈愿文的注释，名为《胜方之幢》。蒋扬·洛哲嘉措。 早期翻译教法兴盛祈愿文的注释，名为《胜方之幢》。蒋扬·洛哲嘉措。 早期翻译教法兴盛祈愿文的注释，名为《胜方之幢》。那摩咕噜贝玛曼殊师利耶。 具足功德无量光，殊胜智悲之光芒， 三界罪恶尽消除，利乐千瓣盛开友。 三世诸佛智慧之总集，具德莲花生佛。 持有遍知智慧秘密藏，胜者持明传承胜。 引领教法于此土，贤哲祖孙三尊。 开显显密教法之导师，堪布菩萨寂护。 双语译师吞米贝若等， 利益雪域众生恩无伦。 三部心髓之传承，娘努素三氏族。 讲说经论之雄狮，绒宗克隆宗二位。 传承噶玛教法命脉之，敏林巴尊者。 此等皆为早期翻译教法之太阳。 奇妙七传承具足之显密洲， 赞颂五藏之车乘古纳足， 宣扬至高狮吼声之阿吉达， 乃是争斗时期之第二佛。 其之宗风奇妙如宝藏， 以辩讲著述之臂膀善守护， 乃至末世亦不衰竭而显扬， 彼等皆是天人世人应赞叹。 是故我虽才智浅薄且懒惰， 然因敬法及圣者之劝请， 若能于此精进则自法界中， 祈请三根本尊赐予加持与开许。 在此，至尊语狮子咕噜·洛丹·秋色，乃是如意自在于轮回中示现之自性，真实义中之大遍知者，麦彭·蒋扬·南嘉嘉措，或名蒋巴·嘉贝让当、措炯·谢贝格萨，如日月般广为人知。由彼之尊前所赐之早期翻译教法兴盛祈愿文，名为《法王欢喜之金言》，乃是具足必要与殊胜功德之妙善论典，天鼓之音。
English
Commentary on the Prayer for the Flourishing of the Early Translation Teachings, titled "Victory Banner over All Directions." Jamyang Lodrö Gyatso. Commentary on the Prayer for the Flourishing of the Early Translation Teachings, titled "Victory Banner over All Directions." Jamyang Lodrö Gyatso. Commentary on the Prayer for the Flourishing of the Early Translation Teachings, titled "Victory Banner over All Directions." Homage to Guru Padmasambhava and Manjushri. Endowed with abundant qualities, with the light of outstanding wisdom and compassion, dispelling all darkness of the three realms' faults, friend who causes a thousand petals of benefit and happiness to bloom. The embodiment of the wisdom of the Buddhas of the three times, glorious Buddha Padmasambhava. Holder of the secret treasury of omniscient wisdom, victorious lineage of vidyadharas. The wise ancestors and descendants who lead the teachings in this land. The abbot, master, and Dharma who illuminate the sutra and tantra teachings. The translator Thönmi Sambhota, Vairochana, and others who speak two languages, are unparalleled in their kindness to the beings of the snowy land. The lineage of the heart essence of the three classes, Nyak, Nub, and Zur. The two supreme speakers of logic and reason, Rong and Klong. The Minlingpa who continue the life force of the kama and terma teachings. These are the suns of the early translation teachings. The wondrous seven-fold transmission, the Sutra and Tantra Continent. The chariot of the five treasuries praised by the victorious ones, the feet of Guna. Ajita, who proclaims the lion's roar of the supreme vehicle, is the second Buddha of the age of strife. Whose system is a treasure of wondrous wonders. Having well grasped with the arms of debate, explanation, and composition. Even at the end of time, it will not decline but will be made clear. All those are worthy of praise by gods and humans alike. Therefore, although my intelligence, wisdom, and diligence are weak. Out of respect for the teachings and at the urging of the holy ones. If I strive in this way, then from the expanse, may the three roots of deities. Grant blessings and permission of the command. Here, the venerable lion of speech, Guru Lodrö Chok Sred, is the self-form of the omniscient great being, Mipham Jamyang Namgyal Gyatso, or Jampal Gyepai Rangdang, Tsojung Shyepai Gesar, who is known as the sun and moon, who spontaneously appeared in samsara. From his presence, the prayer for the flourishing of the early translation teachings, called "The Golden Words Pleasing to the Dharma King," is a virtuous treatise with wonderful necessities and great benefits, the sound of the gods' drum.
Chinese
宣讲如是大音，分为两部分：总义的安立广说，以及词句的释义精要提炼。第一部分分为三点：为了使人信服且有可靠依据，首先讲述殊胜三宝的差别，并叙述珍贵传承的来源历史；其次，消除他人产生的邪见过失；再次，以理证成立自身如炼金般的清净宗义，并通过具备六大特点的方式进行阐述。第一点分为两部分：总的讲述三宝的差别，以及简略叙述三个传承的历史和由来。第一部分包括：引用比喻说明意义，分别解释名相，以及确定意义这三点。第一点是：当吉祥普贤王如来于原始解脱之基中现证菩提时，观察到所化众生的界域、有情的意乐、习气、随眠以及对遍计所执法显现执着的自性。为了完全救护轮回的痛苦，并完全获得殊胜解脱，导师佛陀薄伽梵大享用身，十方四时的所有如来之身、语、意金刚自性，所有无余、非人、无身之法的自性，从无一异性的伟大自性中，虽然不具有动摇的勤作和分别念，但凭借往昔的愿力和大悲自然成就的力量，以及大智慧的力量，从法界完全清净的威力，以及所化众生的善业之因，在六道世界的十方，以身语意的各种化身，在所化众生各自面前，显现为各自应调伏之相。例如，从天界自在天的位置以下，直至赡部洲以上，降下各种欲妙的雨水，也是凭借海神的力量，以及各个地方的空界力量，以及各个有情的业力之因，而成就降下各种雨水。然而，海神也不会这样想：我将在此等地方降下与各自业份相应的云朵。
English
Explaining this great sound is divided into two parts: a detailed explanation of the general meaning, and a concise summary of the meaning of the words and phrases. The first part is divided into three points: In order to inspire faith and establish a reliable basis, first, the distinctions of the Three Jewels are explained, and the history of the origin of the precious lineage is narrated; second, the faults of others' misconceptions are eliminated; third, one's own pure doctrine, like refined gold, is established through reasoning, and explained through the door of possessing six great qualities. The first point is divided into two parts: a general explanation of the distinctions of the Three Jewels, and a brief account of the history and origin of the three lineages. The first part includes: citing examples to illustrate the meaning, explaining the categories separately, and defining the meaning. The first point is: When the glorious Samantabhadra himself manifestly awakened to the original ground of liberation, he saw the realms of those to be tamed, the inclinations of sentient beings, habits, latent tendencies, and the nature of clinging to the phenomena of pervasive imputation. In order to completely save the suffering of samsara and to completely attain supreme liberation, the teacher, the Buddha, the Bhagavan, the great enjoyment body, the body, speech, and mind vajra nature of all the Tathagatas of the ten directions and four times, the nature of all remaining, non-human, and incorporeal dharmas, from the great nature of non-duality, although without wavering effort and conceptualization, by the power of past aspirations and great compassion spontaneously accomplished, and by the power of great wisdom, from the power of the completely pure realm of dharma, and from the cause of the white karma of those to be tamed, in all ten directions of the six realms, with various emanations of body, speech, and mind, appearing to each of the beings to be tamed, according to what is appropriate to tame them. For example, from the position of the Lord of the Gods, the Lord of Power, down to Jambudvipa, the rain of various desirable qualities also falls by the power of the sea god, and by the power of the sky of each place, and by the cause of the karma of each sentient being. However, the sea god would not think, 'I will send down clouds in these places that correspond to their respective karmic shares.'
Chinese
不要想著收集儿子，不要想著发出这样的闪电，不要想著发出这样的雷鸣，不要想著降下这样的雨。不要分别，不要努力。天空也不会想著：我来开启降下能生出这些众生所欲妙欲之雨的机会。不要分别，不要努力。众生各自的业习气也不会想著：我们应当降下与我们的业份相应的雨。不要分别，不要努力。像这样，由于因和缘聚合的力量，在那些地方，从聚集与各自业份相应的云朵到降雨之间，各自显现。在天王自在的处所，聚集像黄金精华一样的云朵，同样，闪电和雷鸣也各自不同地出现，雨也以不同的自性降下，在阎浮提的中间也是这样。云朵有像红色珍珠一样的，也有像堆积的黑山一样的，闪电有像炼金一样的，也有像散发因陀罗尼罗宝光芒一样的，雷鸣有像迦陵频伽鸟的声音一样的，也有像乐器的声音一样的，也有像大海翻腾一样的声音，雨有像各种珍宝的雨一样的，也有像兵器的雨一样的，也有像清水的雨。像这样，与各自的业份相应地各自不同地显现。在所化众生面前，见到三宝的自性各不相同是这样的：对于最为殊胜的众生来说，是圆满受用身，是具有广大受用、相好庄严、光芒炽盛的佛陀，以及大乘不共的法，还有安住在广大土地上的僧伽。同样，对于各自的凡夫和独觉等等，对于各自的福德相应者来说，是殊胜佛陀的化身，从兜率天降临等等十二行相，以及各种乘的法，还有圣者和凡夫的僧伽，以及具有沙门形象的四众眷属，都会普遍显现。对于普通的众生和堕入恶道等等
English
Do not think of gathering sons, do not think of emitting such lightning, do not think of making such thunder, do not think of causing such rain to fall. Do not discriminate, do not strive. The sky also does not think: I will open the opportunity to cause the rain that produces the desired qualities of these beings to fall. Do not discriminate, do not strive. The karmic imprints of each being also do not think: We should cause the rain that corresponds to our karmic share to fall. Without discriminating or striving, in this way, due to the power of the assembly of causes and conditions, in those places, from the gathering of clouds corresponding to each one's karmic share to the falling of rain, each appears separately. In the place of the king of the gods, the gathering of clouds like the essence of gold, and similarly, lightning and thunder also appear differently, and the rain also falls with different natures, just as it is in the middle of Jambudvipa. The clouds are like red pearls, and some are like stacked black mountains, the lightning is like refined gold, and some are like radiating the light of Indra-nila jewels, the thunder is like the sound of the Kalaviṅka bird, and some are like the sound of musical instruments, and some are like the sound of the ocean churning, the rain is like the rain of various jewels, and some are like the rain of weapons, and some are like the rain of clear water. In this way, each appears differently in accordance with their respective karmic shares. Seeing the nature of the Three Jewels differently in the face of each being to be tamed is like this: For the most supreme beings, it is the Sambhogakaya, the Buddha with great enjoyment, adorned with marks and signs, blazing with light, and the uncommon Dharma of the Mahayana, and the Sangha dwelling on the great earth. Similarly, for each ordinary person and Pratyekabuddha, etc., for those whose merits are in accordance, it is the Nirmāṇakāya of the supreme Buddha, the twelve deeds such as descending from Tushita, and the Dharma of various vehicles, and the Sangha of noble ones and ordinary people, and the fourfold retinue with the appearance of a śrāmaṇa, all of which will universally appear. For ordinary beings and those who have fallen into the lower realms, etc.
Chinese
对于福德稍微不足的人来说，与各自的显现相符，有天、人、龙和畜生等不同的导师，以及无常、空性、无我、痛苦、世间的殿堂、歌舞欢笑等，各自显现而生起信仰，以及他们的法，还有成为各自福德之田的僧伽，也显现为不同。同样，在《圣者如来功德与智慧不可思议境界入经》中，佛说：文殊师利，例如，在月亮渐圆的上半月，半夜时分，虽然知道赡部洲的一切众生各自面前都有月亮的圆轮，但是月亮的圆轮不会想：我如何才能让这些众生知道我是月亮的圆轮呢？我要在这些众生面前显现。虽然不作念，也不分别，但是，文殊师利，月亮的圆轮具有不混杂的法性，自然成就且不分别，这样的事业就发生了。文殊师利，同样，如来阿罗汉正等觉，虽然在无数、无量、无等、无边的眷属中看到如来安住，但是如来不会想：我要在他们面前安住。不作念，也不分别。然而，众生所见到的那样，如来就在面前安住并说法。文殊师利，同样，如果应该用金色的颜色来调伏，乃至用毗琉璃、因陀罗尼罗、珊瑚和红色珍珠的颜色来调伏，如来就显现为那种颜色。同样，如果应该用世间守护者、帝释天、梵天、地狱、饿鬼和畜生的形象来调伏，也同样显现。如是说。第二，分别解说种类，分为三：共同乘中著名的佛宝是，殊胜的化身，具有出家者的装束，以男性的形象安住，具有相和好
English
For those with slightly less merit, according to their respective appearances, there are different teachers such as gods, humans, nagas, and animals, as well as impermanence, emptiness, selflessness, suffering, worldly temples, songs, and laughter, each appearing and giving rise to faith, and their Dharma, and the Sangha, which becomes the field of merit for each, also appears differently. Similarly, in the Sutra Entering the Inconceivable Realm of Qualities and Wisdom of the Blessed Tathagata, it is said: Manjushri, for example, in the middle of the waxing moon, at midnight, although it is known that all sentient beings in Jambudvipa have a circle of the moon in front of them, the circle of the moon does not think: How can I make these sentient beings know that I am the circle of the moon? I will appear in front of these sentient beings. Although it does not think or discriminate, Manjushri, the circle of the moon has the nature of unmixed Dharma, naturally accomplished and without discrimination, such an action occurs. Manjushri, similarly, the Tathagata Arhat Samyak-sambuddha, although in the midst of countless, immeasurable, unequaled, and boundless retinues, the Tathagata is seen to abide, but the Tathagata does not think: I will abide in front of them. It does not think or discriminate. However, as seen by sentient beings, the Tathagata abides in front and teaches the Dharma. Manjushri, similarly, if one should be subdued by the color of gold, even by the color of lapis lazuli, Indranila, coral, and red pearl, the Tathagata appears in that color. Similarly, if one should be subdued by the form of worldly protectors, Indra, Brahma, hell, hungry ghosts, and animals, it also appears in the same way. So it is said. Second, explaining the categories separately, there are three: The Buddha Jewel, famous in the common vehicle, is the supreme emanation body, with the appearance of a renunciant, abiding in the form of a male, with marks and signs of excellence.