Chinese
名为多吉扎波努登匝的显识，具有神通等成就的不可思议的解脱者之转世化身世系第四世。于圣地印度示现为大成就者吽迦惹（藏文：ཧཱུྃ་ཀཱ་ར།，梵文天城体：हूंकार，梵文罗马拟音：hūṃkāra，汉语字面意思：吽字），于藏地示现为昆敦鲁旺波等。为调伏浊世的所化众生，掘藏师仁增若贝多吉、马七云音无边赐予不可思议的解脱，以及转世化身世系第四世等，主要聚集了这些格外殊胜的补特伽罗。总而言之，以如意愿的愿力而转世，为了弘扬佛法和利益众生而行持伟大事业的诸位殊胜化身大士们；为了自身而圆满了闻思修三学，为了他人而以四摄利生，行持佛子之道的善知识们；以极大的苦行和毅力，将世间八法抛诸脑后，以虔诚的信心和慈悲心，获得了证悟和体验的宝藏的瑜伽自在者们；以及由于天生和后天的精进，精通显密经论和所有文化知识，智慧之光辉灿烂，彻底开启了雄辩的宝藏，以讲辩著之事业而弘扬佛法的卓越智者们；具备三律仪的取舍，以三学而充实自心，成为功德的殊胜福田，具有贤善之风范的僧团；以及勇敢而坚毅，具有广阔的智慧，成为稳固政教的栋梁的君主及其眷属们；以及拥有信心和财富，在善法方面思想和行为一致的男女施主们，犹如圆月被众星环绕般的广大信众，以坚定不移的意愿所围绕。
English
The manifestation of the all-knowing Dorje Drakpo Nuden Tsal, the fourth in the lineage of rebirths of the inconceivable liberated being who possesses accomplishments such as miraculous powers. In the sacred land of India, he appeared as the great accomplished Humkara (藏文：ཧཱུྃ་ཀཱ་ར།，梵文天城体：हूंकार，梵文罗马拟音：hūṃkāra，汉语字面意思：Hum), and in Tibet, he appeared as Khonton Lu'i Wangpo, among others. To tame the beings to be subdued in this degenerate age, the treasure revealer Rigzin Rolpai Dorje, the rebirth lineage of the fourth, who bestowed immeasurable blessings like the Seven Horses Cloud Sound, and other particularly excellent individuals, are primarily mentioned, and only those with good fortune are assembled here. In short, the great supreme incarnations who, through the power of their intentional prayers, took rebirth to accomplish the vast deeds of benefiting the teachings and beings; the virtuous spiritual friends who have perfected the three practices of listening, contemplating, and meditating for their own benefit, and who guide beings through the four means of attraction for the benefit of others, practicing the conduct of the sons of the Buddhas; the lords of yoga who, through great hardship and perseverance, have cast aside the eight worldly concerns and, through devotion and compassion, have obtained the treasury of experience and realization; and the eminent scholars who, through innate and acquired diligence, have mastered the sutras, tantras, and all cultural knowledge, whose brilliance of wisdom has blossomed, who have fully unlocked the treasury of eloquence, and who illuminate the Buddha's teachings through the activities of teaching, debating, and writing; the Sangha community, possessing the acceptance and rejection of the three vows, enriched with the three trainings, and transformed into a sacred field of merit, with the conduct of the wise, virtuous, and excellent; and the lords of the earth, brave and steadfast, with vast discerning wisdom, who have become the pillars of stable religious and political power, along with their retinues; and the male and female patrons, rich in faith and wealth, whose thoughts and actions are in harmony in virtuous activities, like the full moon surrounded by stars, are surrounded by a vast assembly with unwavering devotion. Fifth, considering the perfection of Dharma, it is also Dudhri. The sound of Dharma is a translation of Dharma, which is derived from the root of holding.
Chinese
有九种意义，如《正理论》中说：法是所知、道，涅槃和意境，福德、寿命和经藏，未来、决定和法理。这里指的是这些当中特别殊胜的圣法。如果从定义上来说，导师世亲说：佛陀的圣法有两种，即教法和证法。因此，以灭谛所摄的证法圣法和无漏的教法圣法是所诠释的内容。同样，如来亲口所说的佛语以及对其意旨的阐释，即庄严世间的六庄严，众多的二胜师，四大论师，六大学者，以及在藏地弘扬教法的十大柱梁，开创实修传承八大车轨的先驱者们，以及追随他们的合格之士所著的论典，也因为是诠释以灭道所摄之法的言教，所以称为圣法。如是说：一切法都可归纳为佛语和论典，善说以及对其意旨的阐释，依靠它们，释迦的教法才能长久住世。因为这一切广为人知且已成立，所以在此不作赘述。从本体上来说，如是说：能消除一切痛苦和烦恼的，是殊胜的法。因此，凡是能消除众生的痛苦，成为烦恼之对治的，都是圣法的自性。关于法轮，小乘有部宗认为只有见道才是法轮，经部宗认为见道、修道和无学道三道是法轮，大乘宗认为资粮道、加行道、见道、修道和无学道五道以及解脱道都是法轮。法轮的梵语是“cakra”，意思是转移、聚集和断除等。因此，在这里也有将加持转移到所化众生的相续中，以及
English
It has nine meanings, as stated in the *Abhidharmakośa*: "Dharma is knowable, path, nirvāṇa and object of mind, merit, life and scripture, future, definite and doctrine." Here, it refers to the particularly excellent sacred Dharma among these. If defined, Master Vasubandhu said: "The Buddha's sacred Dharma is of two kinds, namely, scripture and realization." Therefore, the sacred Dharma of realization, which is included in the truth of cessation, and the sacred Dharma of scripture, which is without outflows, are what is to be explained. Similarly, the words of the Tathāgata and their commentaries, the six ornaments that adorn the world, the two eminent teachers who appeared in great numbers, the four great [commentators], the six scholars, the ten great pillars who uphold the lineage of explanation in the land of Tibet, the pioneers who initially opened the great traditions of the eight great chariots of the practice lineage, and the treatises composed by qualified individuals who followed them, are also called sacred Dharma because they are the expression of the Dharma included in cessation and path. As it is said: "All dharmas are included in the words of the Buddha and the treatises. Well-spoken words and their commentaries. By their power, this Śākya's teaching. Will remain long in this world." Since all of this is well-known and established, I will not elaborate further here. In terms of essence, as it is said: "The sacred Dharma eliminates all suffering and obscurations." Therefore, whatever eliminates the suffering of sentient beings and becomes the antidote to obscurations is the nature of the sacred Dharma. Regarding the wheel of Dharma, the Vaibhāṣikas consider only the path of seeing as the wheel of Dharma, the Sautrāntikas consider the three paths of seeing, meditation, and no-more-learning as the wheel of Dharma, and the Mahāyānists consider the five paths of accumulation, application, seeing, meditation, and no-more-learning, together with the path of liberation, as the wheel of Dharma. The Sanskrit word for wheel, "cakra," means to transfer, gather, and cut off, etc. Therefore, here too, there is the transferring of blessings to the minds of those to be tamed, and the
Tibetan
་བའི་བྱ་བ་མང་པོ་ཚོགས་པ་དང་སྒྲིབ་པ་དང་ཉོན་མོངས་གཅོད་པའི་ཐབས་རང་བཞིན་ཤུགས་ལས་གྲུབ་པ་ཡིན་ཏེ། སྐྱེས་རབས་ལས། ཟླ་བའི་ཀུན་དགའ་ཉི་མའི་རབ་གསལ་དང་། །མེ་ཡི་ཚ་བ་རླུང་གི་མགྱོགས་པ་དང་། །སྙིང་རྗེ་དགའ་བ་སྐྱེ་བོ་ཆེ་རྣམས་ཀྱིས། །གཞན་ལ་ཕན་པ་ལྷན་སྐྱེས་རང་བཞིན་ཡིན། །ཞེས་འབྱུང་བ་ལྟར། སངས་རྒྱས་དང་བྱང་སེམས་འཕགས་པ་རྣམས་ཀྱིས་སྐུ་གསུང་ཐུགས་ཀྱི་མཛད་པ་ཇི་ལྟར་བསྟན་ཀྱང་གཞན་གྱི་སྡུག་བསྔལ་གཅོད་པ་དང་སྒྲིབ་པ་སེལ་བའི་ཐབས་སུ་གྱུར་པ་ཁོ་ན་ཡིན་པའི་ཕྱིར་གསང་གསུམ་ཡོན་ཏན་ཕྲིན་ལས་དང་བཅས་པའི་མཛད་པ་ཐམས་ཅད་ཆོས་ཀྱི་འཁོར་ལོར་ ལྷུན་གྱིས་གྲུབ་པ་སྟེ། ཇི་ལྟར་དགའ་ལྡན་གྱི་གནམ་དུ་ལྷའི་བུ་དམ་པ་ཏོག་དཀར་པོས་བྱང་ཆུབ་སེམས་དཔའ་བྱམས་པ་ཉིད་ཁང་བཟང་ཆོས་ཀྱི་མཐོ་བར་ཆོས་བཟང་ཞེས་བྱ་བའི་སེང་གེའི་ཁྲི་ག་ལ་བར་བསྐོས་ཏེ་ཐོད་དང་ཅོད་པན་དབུ་ལ་བཞག་ནས་རང་ཉིད་ཀྱི་རྒྱལ་ཚབ་ཏུ་དབང་བསྐུར་བས་སངས་རྒྱས་ཀྱི་གདུང་མི་གཅོད་པའི་ཆོས་འཁོར་ཆེན་པོར་ལྷུན་གྱི་གྲུབ་པ་དེ་བཞིན་ཏུ་སྐྱེས་པ་རབས་ཀྱི་ཕྲེང་བ་དུ་མར་ཆོས་སྨྲ་བའི་རྒྱལ་ཚབ་ཏུ་དབང་བསྐུར་ཞིང་ཕྲིན་ལས་ཀྱི་ཤིང་རྟ་བར་མངའ་གསོལ་བའི་རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་དུས་སུ་སོན་པ་ལས། རྒྱལ་བ་ཐམས་ཅད་ཀྱི་ཡབ་གཅིག་གངས་ཅན་མགོན་པོ་དཔལ་ལྡན་འཇིག་རྟེན་དབང་ཕྱུག་མཆོག་ཉིད་ཀྱིས། རྒྱལ་སྲས་ཐུ་བོ་བྱམས་མགོན་དངོས་སྣང་འཇིག་རྟེན་གསུམ་གྱི་བླ་མ་གང་ཉིད་ཐེག་ཆེན་ཆོས་ཀྱི་སྒྲ་དབྱངས་འཇིགས་པ་མེད་པར་རྟག་ཏུ་སྒྲོག་པས་ཕྱོགས་ཐམས་ཅད་ལས་རྣམ་པར་རྒྱལ་བའི་ཆོས་ཀྱི་ཁྲི་འཕང་མཐོན་པོར་ཡང་དག་པར་མངའ་གསོལ། ཡང་དག་པར་གཟེངས་བསྟོད་པའི་ཐོག་མར་དགེ་བའི་སྣང་བས་གསུམ་དུ་ཁྱབ་པ་འདི་ལས། ལུང་དང་རྟོགས་པས་བསྡུས་པའི་བསྟན་པ་རིན་པོ་ཆེ་སྤང་ཀློག་གཉིས་ཀྱི་སྒོ་ནས་ས་ཆེན་པོའི་ཁོངས་སུ་ངེས་པར་དར་ཞིང་རྒྱས་ལ་ཡུན་རིང་དུ་གནས་པ་བར་དུ་དགེ་བ་དང་། དེའི་མཐུས་འཇིག་རྟེན་སྲིད་པས་བསྡུས་པའི་སྐྱེ་དགུ་མཐའ་དག་གནས་སྐབས་མངོན་པར་མཐོ་བ་དང་། མཐར་ ཐུག་ངེས་པར་ལེགས་པའི་དཔལ་ལ་བདེ་བླག་ཏུ་སྤྱད་པས་ནམ་ཟླ་དྲོས་པ་ན་དབྱར་གྱི་དཔལ་ཡོན་དང་གིས་རྒྱས་པ་ལྟར་དཀར་པོ་རྣམ་པར་འཕེལ་བའི་ལེགས་དགུ་ཤུགས་ཀྱིས་རྒྱས་པར་འགྱུར་བ་གདོན་མི་ཟ་བས་ཐ་མར་དགེ་བ་འབྲེལ་པས་གྲུབ་པའི་ངོ་མཚར་གྱི་སྣང་བ་རྒྱས་པ་ཉིད་དོ། །དེས་གླིང་གཞིའི་ཁོག་ཕུབ་པ་སོང་ནས། གཉིས་པ་མཆོད་ཡུལ་ཉིད་ཀྱི་ཡོན
Chinese
聚集众多断除障碍和烦恼之方便的活动，乃是自性力所成。如《本生经》所说：“如月之普喜，日之极明，火之热力，风之迅速，大士之慈悲喜乐，利益他人乃是与生俱来之本性。” 如是，诸佛菩萨圣者，无论以身语意如何示现，皆是断除他人痛苦和消除障碍之方便，因此，三密功德事业等一切事业，皆是自然成就之法轮。 如在兜率天，圣洁的天子白幢，将菩提萨埵弥勒安置于殊胜的法殿中名为善法之狮子宝座上，头戴顶饰和宝冠，并授权其作为自己的继承者，从而使不绝佛种之大法轮自然成就。同样，在无数的转世中，被授权为说法之王位继承者，并被尊为事业之座驾，当此缘起成熟之时，诸佛之父，雪域怙主，吉祥世间自在尊，亲身显现为长子慈氏怙主，三界之导师，恒时无畏地宣讲大乘佛法之妙音，从而将您真实地安立于超越一切方位的崇高法座之上。以此真实赞颂之始，善妙之景象普照三界，从闻思修三方面所摄持之珍贵教法，必将通过讲修二门，在广阔的大地上弘扬、发展并长久住世，此乃中间之善。以此威力，世间一切有情众生，暂时获得增上生，最终获得决定胜之安乐，如暖日之下，夏季之繁荣般，白法增长之九种善妙，必将自然而然地增长，毫无疑问，最终，善缘所成之奇妙景象必将增长广大。此乃地基稳固之后，第二，供养处自身之功德。
English
Gathering many activities that are the means of cutting off obstacles and afflictions is accomplished by the power of nature itself. As it says in the Jataka: "Like the joy of the moon, the great clarity of the sun, the heat of fire, the swiftness of wind, the compassion and joy of great beings, benefiting others is an innate nature." Likewise, the Buddhas and Bodhisattvas, the noble ones, no matter how they show the deeds of body, speech, and mind, they are only the means of cutting off the suffering of others and eliminating obstacles. Therefore, all the deeds of the three secrets, qualities, and activities are spontaneously accomplished as the wheel of Dharma. Just as in the sky of Tushita, the holy son of the gods, White Banner, installed the Bodhisattva Maitreya himself on the lion throne called Good Dharma in the high palace of Dharma, placed a diadem and crown on his head, and empowered him as his own successor, thus the great wheel of Dharma that does not cut off the lineage of the Buddha was spontaneously accomplished. Similarly, in many series of births, being empowered as the successor of the Dharma speaker and enthroned as the chariot of activity, when the interdependent origination comes to fruition, the one father of all the Buddhas, the protector of the snowy land, the glorious Lord of the World himself, appearing as the eldest son, the protector Maitreya, the teacher of the three realms, constantly and fearlessly proclaims the sound of the Great Vehicle Dharma, thus truly establishing you on the high throne of Dharma that is victorious over all directions. With this beginning of true praise, the auspicious appearance pervades the three realms, and the precious teachings gathered by learning and realization will surely spread, develop, and remain for a long time on the great earth through the two doors of explanation and practice, which is the goodness in between. By this power, all sentient beings gathered by the world and existence will temporarily obtain higher rebirth, and ultimately easily enjoy the glory of definite goodness. Just as in the warm sun, the prosperity of summer increases, the nine goodnesses of the white Dharma will surely increase naturally, without a doubt. In the end, the wonderful appearance accomplished by good connections will surely increase greatly. This is after the foundation of the land has been laid, the second is the merit of the object of offering itself.