Chinese
说“恒时能仁住”，因此，如果对这个佛像生起真实的定解，与亲见能仁本尊无有差别。其他经典中也说，忆念佛陀，七日不离，则能净除业障，现见佛陀，对此应深信不疑，因为其中广说了包括前代历史在内的诸多事例。如是，对于以佛陀为主的真实三宝及其所依，顶礼、绕转等，能产生无量功德，此于诸经论中广有记载。在《地藏十轮经》中也说：“三界之中安乐事，一切皆从供养生，是故欲求安乐者，应当勤供三宝尊。”等等，不胜枚举。特别是，关于供养佛像的功德，在《如来身像品》等经部中广有记载，在此不一一抄录。简而言之，在《妙法莲华经》中说：对于如来之舍利，或者泥塑之像与佛塔，或者墙壁绘画与土堆佛塔，于彼供养鲜花与焚香，于彼处使人演奏美妙的铙钹，以及海螺与大鼓的音乐之声，为了供养最胜菩提，凡是敲击各种鼓者，以及琵琶与拍板和手鼓，陶土鼓、单弦琴、悦意笛子，以及厄郭那和发出极美妙声音者，彼等一切皆将获得菩提。为了供养善逝诸佛，凡是使人敲击铁铃铛，以及击水与拍手，以及唱出悦意美妙的歌曲，以及对那些舍利作供养者，彼等一切皆将成为世间佛。对于善逝舍利稍微生起信心，或者发出一次铃铛的声音，或者仅仅以一朵鲜花作供养，以及对于墙壁上所画的善逝之像，即使以散乱之心作供养，彼等也将次第面见无数佛陀。对于佛塔，凡是以合掌，或者完全合掌
English
It is said, "The Able One constantly abides." Therefore, if one generates a true understanding of this image, it is no different from directly seeing the face of the Able One himself. In other sutras, it is also said that if one keeps the Buddha in mind and does not separate from him for seven days, obscurations will be exhausted and one will directly see the Buddha. One should have deep faith in this, as it extensively describes many examples, including the history of previous generations. Thus, offering prostrations and circumambulations to the actual Three Jewels, with the Buddha as the main object, and their supports, generates immeasurable benefits, which are extensively recorded in the scriptures. In the Sutra of the Ten Wheels of the Earth Essence, it is also said: "Happiness and joy in the three realms, all arise from offering to the Jewels. Therefore, those who desire happiness and joy, should diligently offer to the Three Jewels." And so on, endlessly. In particular, the benefits of offering to images are extensively described in the chapter on the Form of the Tathagata and other sutras, which I will not copy out individually here. In brief, in the White Lotus of the Sacred Dharma, it says: For the relics of the Tathagatas, or images made of clay, and also stupas, or paintings on walls and stupas made of piles of dust, offer flowers and incense to them. In that place, have people play the most melodious cymbals, and the sound of conches and great drums. For the sake of offering to the supreme and excellent Bodhi, whoever strikes various drums, as well as lutes, clappers, and hand drums, clay drums, one-stringed zithers, pleasing flutes, as well as ekonas and those that produce extremely melodious sounds, all of them will attain Bodhi. For the sake of offering to the Sugatas, whoever causes iron bells to be struck, as well as striking water and clapping hands, and singing pleasing and melodious songs, and those who make offerings to those relics, all of them will become Buddhas in the world. Having a little faith in the relics of the Sugatas, or the sound of a single cymbal being struck, or offering with just a single flower, and even if one offers with a distracted mind to the images of the Sugatas painted on the walls, they will gradually see billions of Buddhas. Whoever joins their palms to stupas, or joins them completely.
Chinese
或者仅仅一次，或者头稍微低垂，或者同样一次身体也弯曲，对于安置舍利之处，以散乱的心顶礼，也知是佛陀。仅仅一句，多次念诵，所有这些都能获得这无上菩提。如是说。此处“供养”是总称，具体而言，顶礼等七支为主的每一种恭敬的利益也是无量的，经部《分别》等经典中以多种方式宣说。其中，特别是供曼扎的利益，在《宝积经》中说：贤者阿难陀，无论谁以清净之心，为了如来而做四方形、半月形、圆形或谷堆形的曼扎，那么依次会成为北方无不悦耳之声、东方身胜、西方具牛、南方赡部洲的自在之主。依次会转生到三十三天、无诤天、兜率天、乐变化天，我如是说。如是所说，无边无际。又，贤者阿难陀，无论谁合掌，说“顶礼薄伽梵”，那么顶礼的这些有情将被摄受，并证得涅槃。如是等等，如上所引之教证。此外，观世音菩萨请问经和《明王赞》等经中广说甚多，其义总摄于圣无著的《菩萨地》中：菩萨对如来作供养，简而言之有十种：对身供养，对塔供养，对现前和非现前供养，自己所作和劝他作供养，利养和恭敬供养，广大和非烦恼供养，修行供养。第一种是对佛陀的色身直接作供养。第二种是对佛塔或寺庙，或者旧塔或新塔作供养。第三种是对这些显现于根识的现前供养，即以增上的意乐和欢喜心对一尊佛和一座塔
English
Or just once, or the head slightly lowered, or similarly once the body also bends, to those places where relics are placed, to prostrate with a distracted mind is also known as the Buddha. Just one sentence, recited many times, all of these can attain this supreme enlightenment. Thus it is said. Here, "offering" is a general term, specifically, the benefits of each act of reverence, such as prostration, which are the main seven branches, are also immeasurable, and are taught in various ways in scriptures such as the Sutra Pitaka's "Differentiation". Among them, especially the benefits of offering a mandala, in the Jewel Heap Sutra it says: "Worthy Ananda, whoever with a pure mind, for the sake of the Tathagata, makes a mandala in the shape of a square, a crescent, a circle, or a heap of grain, then in that order they will become the lord of the north's Unpleasant Sound, the east's Body Superior, the west's Cow Enjoyment, and the south's Jambudvipa. In that order, they will be born in the Thirty-Three Heavens, the Heaven of Non-Contention, the Tushita Heaven, and the Heaven of Delightful Transformation, I say. As such, it is limitless. Also, Worthy Ananda, whoever joins their palms and says, 'I prostrate to the Bhagavan,' then those sentient beings who prostrate will be embraced and attain Nirvana." As such, and the quotes cited above. In addition, the Sutra Requested by Avalokiteshvara and the Praise of Clear King and other sutras extensively teach many things, the meaning of which is summarized in the Bodhisattva-bhumi of the Holy Asanga: "The offerings of Bodhisattvas to the Tathagata, in short, are of ten types: offering to the body, offering to the stupa, offering to the present and non-present, offering made by oneself and encouraging others to make offerings, offering of gain and reverence, offering of vastness and non-affliction, and offering of practice. The first is to directly make offerings to the form body of the Buddha. The second is to make offerings to the stupa or temple, or to an old or new stupa. The third is to make present offerings to those that appear to the senses, that is, with increased intention and joyful mind, to one Buddha and one stupa.
Tibetan
ག་གི་ཆོས་ཉིད་གང་ཡིན་པ་ དེ་ནི་དུས་གསུམ་པ་ཐམས་ཅད་ཀྱིའང་ཡིན་པས་བདག་གིས་སངས་རྒྱས་དང་མཆོད་རྟེན་ལ་སོགས་པ་མངོན་སུམ་པ་འདི་ལའང་མཆོད་དོ། །དུས་གསུམ་དུ་ཕྱོགས་བཅུ་ན་བཞུགས་པ་ཐམས་ཅད་ལའང་མཆོད་པ་བྱའོ་སྙམ་པ་ནི་དེ་གཉིས་ཀའི་ཐུན་མོང་གི་མཆོད་པའོ། །བཞི་པ་ནི། དེ་གཉིས་མངོན་སུམ་དུ་མ་གྱུར་པ་ལ་སངས་རྒྱས་དང་མཆོད་རྟེན་ཐམས་ཅད་ཀྱི་ཕྱིར་སྔ་མ་བཞིན་ཏུ་བསམས་ནས་མཆོད་པ་བྱེད་པའོ། །ལྔ་པ་ནི་དེ་དག་ལ་མཆོད་པ་བྱ་བར་འདོད་པས་རང་ཉིད་ཀྱིས་ལག་གིས་མཆོད་པ་བྱེད་ཀྱི། ལེ་ལོ་དང་སྙོམ་ལས་དང་བག་མེད་པས་བྲན་འཁོར་ལ་སོགས་པ་ལ་བྱེད་དུ་མི་འཇུག་པའོ། །དྲུག་པ་ནི་རང་འབའ་ཞིག་མི་བྱེད་པ་ཕ་མ་དང་བུ་ཚ་ནས་རིགས་ངན་ཡན་ཆད་ཀྱང་བྱེད་དུ་འཇུག་པ་དང་། མཁན་པོ་དང་སློབ་དཔོན་ནས་ཕྱི་རོལ་པའི་རབ་ཏུ་བྱུང་བ་ཡན་ཆད་ཀྱང་བྱེད་དུ་འཇུག་པའོ། །བདུན་པ་ནི་དེ་དག་ལ་ན་བཟའ་དང་ཞལ་ཟས་དང་གཟིམས་ཆ་དང་གདན་དང་སྙུན་སྨན་དང་། གུས་པར་སྨྲ་བ་དང་ཡན་ལག་ལྔས་ཕྱག་འཚལ་བ་ལ་སོགས་པ་དང་། མེ་ཏོག་དང་། བདུག་སྤོས་ལ་སོགས་པ་དང་། རིན་པོ་ཆེ་སྣ་ཚོགས་དང་། རྒྱན་གྱི་རྣམ་པ་དང་། ཐ་ན་དྲིལ་བུ་དཀྲོལ་བ་དང་ཀརྴ་པ་ི་གཏོར་བ་དང་སྲད་བུས་བྲེ་བ་ཡན་ཆད་དོ། །བརྒྱད་པ་ནི་བསྙེན་བཀུར་དེ་དག་ཉིད་ཀྱིས་ཡུན་རིང་པོ་དང་། དངོས་པོ་མང་པོ་དང་བཟང་པོ་དང་། མངོན་སུམ་དང་མངོན་སུམ་མ་ཡིན་པ་དང་། རང་དང་གཞན་གྱིས་དང་། སྙིང་ཐག་པ་ནས་དགའ་བ་དང་མོས་པ་དྲག་པོས་བྱེད་ལ་བྱང་ཆུབ་ཆེན་པོར་སྔོ་བའང་བྱེད་པའོ། །དགུ་པ་ནི་རང་གི་ལག་གིས་བྱེད་ཀྱི་ལེ་ལོ་ལ་སོགས་པས་གཞན་ལ་མི་འཆོལ་བ་དང་། གུས་པ་དང་མི་གཡེངས་བ་དང་། རྒྱལ་པོ་ལ་སོགས་པ་ལས་རྙེད་བཀུར་འདོད་པས་ཚུལ་འཆོས་པས་མ་ཡིན་པ་དང་། རུང་བའི་དངོས་པོ་མཆོད་ཀྱི་བ་བླ་བྱུག་པ་དང་མར་ཁུས་བཀྲུ་བ་དང་། གུ་གུལ་གྱིས་བདུག་པ་དང་། ཨ་རྒའི་མེ་ཏོག་ལ་སོགས་པ་རུང་བ་མ་ཡིན་པས་མི་བྱེད་པའོ། །བཅུ་པ་ནི་ཅུང་ཟད་ཅུང་ཟད་དང་ཡུད་ཙམ་ཡུད་ཙམ་ཐ་ན་བ་འཇོས་ཙམ་གྱི་བར་དུའང་སེམས་ཅན་ཐམས་ཅད་ལ་བྱམས་པ་ལ་སོགས་པ་བསྒོམ་པ་དང་འདུ་བྱེད་ཐམས་ཅད་ལ་མི་རྟག་པ་ལ་སོགས་པ་དང་། དཀོན་མཆོག་གསུམ་དང་ཕ་རོལ་དུ་ཕྱིན་པ་རྗེས་སུ་དྲན་པ་དང་། ཆོས་ཐམས་ཅད་ཀྱི་དེ་བཞིན་ཉིད་ལ་མོས་པ་བསྒོམས་པས་གནས་པར་བྱེད་པ་སྟེ། དེའི་གོང་དང་དེ་ལས་ལྷག་པ་ལྟ་ཅི་སྨོས། གཞན་ཡང་ཚུལ་ཁྲིམས་བསྲུང་བ་དང་ཞི་གནས་དང་ལྷག་མཐོང་དང་བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་ལ་
Chinese
何者的法性是怎样的， 那也是三时一切的法性，因此我对于佛和佛塔等现前者也供养。心想对于三时十方安住者一切也作供养，这是两者共同的供养。第四是，对于那两者没有成为现前者，为了佛和一切佛塔，如先前一样地思念而作供养。第五是，想要对他们作供养，自己亲手作供养，由于懒惰和懈怠以及放逸，不让奴仆等做。第六是，不只是自己做，也让父母和子孙乃至恶劣种姓都做，并且从堪布和阿阇梨乃至外道出家者也都让他们做。第七是，对他们供养衣服和食物以及卧具和坐垫以及医药，恭敬地说以及五体投地磕头等等，以及花和熏香等等，以及各种珍宝，以及装饰的形相，乃至摇铃和撒 കർषाപणि（梵文天城体，梵文罗马拟音，汉语字面意思）以及用线量斗等等。第八是，以那些承事恭敬本身，长久和，事物众多和美好和，现前和非现前和，自己和他人和，从心底里高兴和以强烈信乐而做，并且也发愿大菩提。第九是，用自己的手做，不因懒惰等而委托他人，恭敬和不散乱和，不是为了从国王等处获得利敬而装模作样，供养如法的物品，不以牛粪涂抹和用酥油擦洗和，用古古律熏香和，不以阿嘎花等等不如法的来做。第十是，稍微稍微和片刻片刻乃至到挤一次牛奶的期间，也修持对于一切有情慈爱等等和对于一切有为法无常等等，以及忆念三宝和波罗蜜多，以及以信乐修持一切法的如是性而安住，那的上面和比那更多还用说吗？此外还有守护戒律和寂止和胜观和菩提分法。
English
Whatever the nature of dharma is, That is also the nature of all three times, therefore I also offer to the Buddha and stupas, etc., which are present. Thinking that I will also make offerings to all who abide in the ten directions in the three times, this is the common offering of both. The fourth is, for those two who have not become present, for the sake of the Buddha and all stupas, thinking as before, making offerings. The fifth is, wanting to make offerings to them, making offerings with one's own hands, not allowing servants, etc., to do so due to laziness, indolence, and carelessness. The sixth is, not only doing it oneself, but also allowing parents and children, even those of bad lineage, to do it, and also allowing khenpos and acharyas, even non-Buddhist renunciates, to do it. The seventh is, offering them clothes and food, bedding and cushions, and medicine, speaking respectfully and prostrating with five limbs, etc., and flowers and incense, etc., and various jewels, and the appearance of ornaments, even ringing bells and scattering കർषाപणि (梵文天城体，梵文罗马拟音，a type of ancient Indian coin) and measuring with thread, etc. The eighth is, with those services and respects themselves, for a long time and, with many things and good things and, present and not present and, by oneself and by others and, doing it from the bottom of one's heart with joy and strong faith, and also aspiring to great enlightenment. The ninth is, doing it with one's own hands, not entrusting it to others due to laziness, etc., with respect and without distraction, and not pretending in order to gain profit and honor from kings, etc., offering lawful objects, not smearing with cow dung and washing with ghee, and not doing it with unlawful things such as Aga flowers, etc. The tenth is, little by little and moment by moment, even up to the time of milking a cow, also meditating on love, etc., for all sentient beings and impermanence, etc., for all conditioned phenomena, and recollecting the Three Jewels and the Paramitas, and abiding by meditating on the suchness of all dharmas with faith. What need is there to mention what is above that and more than that? Furthermore, there is guarding the precepts and shamatha and vipassana and the dharmas of the path to enlightenment.