English
And, having retinues with different shapes, different enjoyments, different languages, and so on, one rejoices in them. If we speak of the difference between the main and secondary of that retinue complete with everything, it is: gods who travel in the sky, humans who travel on the ground, asuras who travel under the ground, and gandharvas who travel in the three places. Having mentioned these four main ones, one should rejoice with joy and satisfaction in the countless ordinary worldly retinues. Believing and praising what the Blessed One said in accordance with what Avalokiteshvara said, one holds and affirms it especially. If the Tathagata had not given such approval, then the retinues would not be happy and satisfied because they did not believe. In order to comply with the appearance of other disciples, Shariputra would also think, 'Was my question untimely?' And Avalokiteshvara would also think, 'Perhaps I did not show the answer well.' Therefore, they would become discouraged and doubtful. When the Teacher bestowed the approval of 'Good!', Shariputra was also happy because his question was good, and the noble Avalokiteshvara also knew that his answer was good and was very pleased, and the other retinues also believed and dispelled doubts, thus attaining satisfaction. Furthermore, if someone says here: 'This profound sutra belongs to the sutras of the intermediate wheel, therefore it is not appropriate to teach the Madhyamaka of other-emptiness.' And, 'If it teaches that, then the intermediate and final will become without profundity or lack of profundity.' If there are those who say this, then one should say this: The intention of all three wheels is also the Madhyamaka of other-emptiness, and from the first and intermediate wheels, there are also words that are complete and clear in showing what is appropriate. From the wheel of definitive meaning, it is clearer and more extensive than both the first and intermediate wheels, not concealed but revealed, or extensively spoken. Therefore, there is also a difference of superior and inferior among the three wheels, but the intention is also the same, so there are no two faults mentioned above. Therefore, in the direct teaching of this sutra, the common other-emptiness is clearly shown, and the uncommon meaning of the Sugata-garbha, the eternal, stable, vajra-nature, all-encompassing, is concealed.
Chinese
然后，商人的儿子诺桑（藏文：ནོར་བཟང་，汉语字面意思：财贤）获得了无边无际的修行境界。 经由文殊菩萨的加持，他被加持能够进入普贤行愿的坛城。 他被安放在金刚珍宝莲花座上，面向如来佛毗卢遮那佛的狮子宝座而坐。 之后，诺桑看到了菩萨摩诃萨圣者普贤菩萨显现的无量奇妙的景象，共有二十种。 之后，他心想，如果能见到圣者普贤菩萨，就如同获得了遍知一切的智慧。 就在那一瞬间，他的无量智慧增长，并且亲眼见到了薄伽梵毗卢遮那佛。 在他的面前，也看到了所有菩萨眷属的坛城。 之后，他看到菩萨普贤获得了与一切如来同等的境界，也坐在珍宝莲花座上。 从他的每一个毛孔中，都发出了如同所有世界极其微细的尘埃数量般众多的光芒之云，照亮了直至虚空边际的地方，平息一切众生的痛苦等等，看到了二十多种不可思议的解脱神变。 之后，诺桑生起了欢喜和快乐，将圣者普贤菩萨的身体分解开来，最终甚至在一个毛孔中，也看到了以中央的娑婆世界为首的十方无量无边的世界的全部布局，以及这些世界从形成到毁灭之间的所有状态，都以影像的方式显现出来。 在这个部分，出现了“与欲界之境相连，与色界之境相连，与无色界之境相连，与地相连，与依相连，与形相连”的说法。 此外，在这部《华严经》中，也多次出现无色界有器世界的内容。 因此，“无色”是对低劣的否定之语。 普贤菩萨的每一个名号，都包含着直至过去无始之端的世
English
Then, the merchant's son Norzang (Tibetan: ནོར་བཟང་, literally: Wealthy and Wise) obtained limitless realms of practice. Through the blessings of Manjushri, he was blessed to be able to enter the mandala of Samantabhadra's conduct. He was placed on a vajra jewel lotus seat and sat facing the lion throne of the Tathagata Vairochana. Then, Norzang saw countless wondrous signs of the Bodhisattva Mahasattva, the noble Samantabhadra, a total of twenty kinds. Then, thinking that seeing the noble Samantabhadra himself was like attaining omniscience, at that very moment, his infinite wisdom increased, and he directly saw the Bhagavan Vairochana. In front of him, he also saw the entire mandala of the Bodhisattva's retinue. Then, he saw that Bodhisattva Samantabhadra, who had attained equality with all the Tathagatas, was also seated on a jewel lotus throne. From each of his pores, many clouds of light rays emanated, as numerous as the extremely fine dust of all the worlds, illuminating the places up to the edge of the sky, pacifying the suffering of all sentient beings, and so on, seeing more than twenty inconceivable liberation miracles. Then, Norzang felt joy and happiness, and dividing the body of the noble Samantabhadra, finally even in one pore, he saw the entire layout of the ten directions of countless worlds, including the central Saha world, and all the states of these worlds from formation to destruction, all appearing as images. In this section, the phrases "connected with the realm of desire, connected with the realm of form, connected with the realm of formlessness, connected with the ground, connected with the support, connected with the shape" appear. Furthermore, in this Avatamsaka Sutra, the content that the formless realm has a vessel world also appears again and again. Therefore, "formless" is a negation of inferiority. Each of Samantabhadra's excellent names contains the worl up to the beginningless end of the past.
Chinese
以及所有的依处界，也显示了诸佛和眷属的坛城。也显示了直至后世终结的景象。每位佛陀的面前都有一位普贤菩萨。也见到他们每一位的身体上都显现了过去、现在、未来三时所发生的一切知识的影像。之后，普贤菩萨亲自讲述了现在以无量变化利益众生的方式，以及令诸佛欢喜的方式，以及作为这些因由，过去所行持的无量菩萨行。当住在佛陀毗卢遮那佛面前的普贤菩萨伸出手放在善财童子的头顶时，十方无量世界的极微尘数世界的每一位佛陀的侍者面前，也各有一位普贤菩萨的右手，放在善财童子的头顶上，并进入了许多各式各样的法门。之后，稍微作答了基于该变化的问题，讲述了产生这种变化的因由，即行持无量行的方式。说道：看看我完全清净的身体。然后，在普贤菩萨的每一个毛孔中，也看到了不可言说又不可言说的佛刹海，以及显示佛陀事业等等的无量景象。听到了普贤菩萨的教诲和随后的指示，进入了他身体所包含的一切世界，从而成熟众生。之后，善财童子自己也获得了无量的解脱，并示现了这样的境界。此后这样说道：之后，菩萨摩诃萨普贤菩萨，为了赞叹经历劫、无量劫海，以及从一个世界到另一个世界，不可言说又不可言说的佛土微尘数，以偈颂的形式发愿：所有十方世界的众生，等等出现。这是使净土清净和解脱的方法。
English
And all the realms of reliance, and also showed the mandala of the Buddhas and retinues. Also showed the scene until the end of future lives. In front of each Buddha, there is also a Samantabhadra. It was also seen that on each of their bodies, images of all the knowledge that occurred in the three times of past, present, and future were manifested. Then, Samantabhadra himself spoke about how to benefit beings with infinite transformations now, and how to please the Buddhas, and as the cause of these, how he practiced infinite Bodhisattva conduct in the past. When Samantabhadra, who was residing in front of the Buddha Vairochana, stretched out his hand and placed it on the crown of Sudhana, the right hands of each Samantabhadra, who were also residing in front of the attendants of each Buddha in the worlds as numerous as the infinitesimal dust of the infinite ten directions, were also placed on the crown of Sudhana, and entered into many various Dharma gates. Then, after giving a slight answer based on that transformation, he spoke about the cause of such transformation, that is, how to practice infinite conduct. He said: Look at my completely pure body. Then, in each pore of Samantabhadra, one also saw unspeakable and unspeakable Buddha-field seas, and infinite scenes such as showing the deeds of the Buddhas. Having heard the teachings and subsequent instructions of Samantabhadra, he entered into all the worlds contained within his body, thereby ripening sentient beings. Then, Sudhana himself also obtained infinite liberation, and manifested such a state. After that, it was said like this: Then, the Bodhisattva Mahasattva Samantabhadra, in order to praise the kalpas, immeasurable kalpa seas, and the Buddha-land dust numbers that are unspeakable and unspeakable, passing from one world to another, made aspirations in the form of verses: As many beings as there are in the ten directions, etc. appear. This is the method of purifying the pure land and liberation.
Chinese
为了获得如此无边无际的境界，追随者们也应该发起这样的祈愿。依此意义，菩萨的行为，无疑会进入这种解脱。为了理解这一点，重复“劫又劫”两次，表示数量众多。在那样的劫数中，十方世界的不可言说之又不可言说的微尘数量，每一个都经历着成住坏空的循环，经过无边无际的劫海。为了完全净化如此众多的世界，为了完全成熟一切众生，将这一切都以空性、慈悲和善巧方便的智慧，一次又一次地在心中融合，就能很好地完成净化，获得对世界的掌控，这就是强调的意义。这被称为普贤菩萨的祈愿，是因为它是由菩萨普贤所说，或者因为它获得了自他利益的圆满，所以一切都变得美好，并且因为它远离一切过失，所以一切都是最好的，因此它是佛和一切菩萨的通名。而且，因为这个祈愿包含了所有菩提的行为，所以它是所有佛菩萨的祈愿。又，“善妙行”这个名称，是指专注于普贤的行为，或者说，既是善妙又是行为，即善妙行，也就是菩萨的行为。最初听闻时是善的，中间思维修习时也是善的，最终获得佛果时也是善的。这是菩萨童年的誓愿，也被称为像牧童一样发起菩提心的祈愿。在讲解正文时，吉祥方象的注释中，对七支供的每一支都进行了计数，并对回向的分类、其结尾和利益，即十种意义的类别进行了总结。如果在这里这样说，就更容易理解了。净化相续的七支，正行祈愿的分类，祈愿的结尾和利益的阐述，利益。
English
In order to attain such limitless realms, followers should also make such aspirations. According to this meaning, the conduct of a Bodhisattva will undoubtedly enter this liberation. To understand this, the repetition of "kalpa and kalpa" twice signifies a great number. In such kalpas, the number of inexpressible and again inexpressible dust particles in the ten directions, each undergoing cycles of formation, abiding, decay, and emptiness, passing through boundless oceans of kalpas. In order to completely purify so many worlds and to fully ripen all sentient beings, by repeatedly merging all of this into the essence of emptiness, compassion, and skillful means wisdom, one can well accomplish purification and gain control over the worlds, which is the meaning of emphasis. This is called the aspiration of Samantabhadra, because it was spoken by the Bodhisattva Samantabhadra, or because it attains the perfection of self and other's benefit, so everything becomes beautiful, and because it is free from all faults, so everything is the best, therefore it is a common name for all Buddhas and Bodhisattvas. Moreover, because this aspiration includes all Bodhi's actions, it is the aspiration of all Buddhas and Bodhisattvas. Furthermore, the name "Excellent Conduct" refers to focusing on the conduct of Samantabhadra, or that which is both excellent and conduct, namely Excellent Conduct, which is the conduct of a Bodhisattva. It is good at the beginning when hearing, it is also good in the middle when thinking and meditating, and it is also good at the end when attaining the fruit of Buddhahood. This is the vow of a young Bodhisattva, and is also called the aspiration to generate Bodhicitta like a shepherd. When explaining the actual text, in the commentary of Glorious Elephant of the Direction, each of the seven branches is enumerated, and the categories of dedication, its conclusion, and benefits, that is, the categories of ten meanings, are summarized. If it is said here in this way, it will be easier to understand. The seven branches for purifying the continuum, the classification of the main aspiration, the explanation of the conclusion and benefits of the aspiration, the benefits.