Chinese
具有…的愿望，即回向四种意义。第一，有七种：顶礼、供养、忏悔、随喜功德、转法轮、请住世、回向善根。第一是顶礼。简略的开示是：所有十方世界中，过去、现在、未来的一切人中狮子，我以身语意恭敬顶礼。将“十方世界有多少众生”连接起来。不是指一个或十个等有数量的世界，而是指在十方无边无际的世界中居住的众生，我向他们顶礼。不仅是现在居住的众生，还包括过去、现在、未来的一切众生，我都顶礼。谁顶礼呢？我顶礼。向具有十方三世差别的一切人中狮子，即佛陀，一切，所有这些都顶礼。以什么方式顶礼呢？不是被他人劝请等，而是以极大的欢喜，以身语意三门恭敬顶礼。这就是（偈颂的意义）。为什么称佛陀为人中狮子呢？因为狮子能压倒一切野兽，无所畏惧，同样，在人类中也示现如此。能压倒魔和外道等，一切天人，并且对自己的身语意和事业无所畏惧。如果有人认为顶礼众多佛陀有什么必要呢？顶礼一位佛陀的功德尚且无量，那么顶礼无量佛陀的功德更是无法估量。广说有三种，首先是身体的顶礼：以善妙行愿的力量，以意显现一切胜者，以如微尘数般的身体，向一切胜者恭敬顶礼。善妙行愿就是向往善妙行，以对这种行为的渴望的力量，胜者，即佛陀，即使不能亲眼见到，也能在心中显现。
English
The aspiration with... is the dedication of four meanings. First, there are seven: prostration, offering, confession, rejoicing in merit, turning the wheel of Dharma, requesting to remain, and dedicating virtue. The first is prostration. The brief explanation is: In all the ten directions of the world, all the lions among men who have gone in the past, present, and future, I prostrate with body, speech, and mind. Connect "How many beings are in the ten directions of the world." It does not refer to one or ten worlds with a certain number, but to the beings residing in the boundless ten directions, I prostrate to them. Not only the beings residing now, but also all the beings of the past, present, and future, I prostrate to them all. Who prostrates? I prostrate. To whom do I prostrate, who possess the distinction of the ten directions and three times? To the lion among men, the Buddha, all, all of them. How do I prostrate? Not being urged by others, but with great joy, I prostrate with body, speech, and mind. That is (the meaning of the verse). Why is the Buddha called the lion among men? Because the lion can overwhelm all beasts and is fearless, similarly, it is shown in human form. Able to overwhelm demons and heretics, all gods and humans, and fearless in his own body, speech, mind, and activities. If someone thinks, what is the need to prostrate to many Buddhas? The merit of prostrating to one Buddha is immeasurable, then the merit of prostrating to countless Buddhas is even more immeasurable. The extensive explanation has three parts, first is the prostration of the body: With the power of the aspiration of the Good Conduct, with the mind manifesting all the Victors, with bodies as numerous as dust particles in the fields, I prostrate to all the Victors. The aspiration of the Good Conduct is to aspire to the Good Conduct, with the power of the desire for that conduct, the Victors, the Buddhas, even if they cannot be seen with the eyes, can be manifested in the mind.
Chinese
诶！十方一切诸佛，以意信解而现前观想。于彼一一佛前，亦将自身化为与世界尘埃数相等之数。所有那些身体皆极度恭敬，双手合掌，五体投地。对一切诸佛，极度或非常，于无尽时中，一次又一次或恒常顶礼。为何称诸佛为胜者呢？经中说：因我胜过罪恶不善之法，故我接近胜者，我即是胜者。如是。以众多身体顶礼的必要是，若以一业认知而顶礼亦有大利益，何况以无量信解而顶礼呢？第二，意之顶礼是：一微尘上，微尘数诸佛，于诸佛子中，安住而善逝。如是法界一切处，所有胜者皆充满。即使在一微尘之上，即处所，也安住着与所有佛土的微尘数相等之诸佛。而且，并非狭隘或局促，诸佛亦被其子，即菩提萨埵之眷属围绕，并伴随着无法估量的供养陈设等。他们安住在净土的中央。如同一微尘中存在的情况一样，法界的一切处，即法界如何遍布，微尘也如何遍布的一切处，所有方向都信解被众多胜者所充满。并以意修持对彼等无上之信心。其中，所谓佛陀，即断尽一切非理，且智慧一切增长者。菩提萨埵被称为佛子，乃是从法所生的佛子。这甚至是直到发起最初发心之前的情况。或者，如《圣十地经》所说：获得初地的菩提萨埵们，乃是生于如来种姓者。如是说，意即与如来之身语意各方面相同。一微尘中安住众多佛陀等，是瑜伽士三摩地行境之微尘显现如是。
English
E! All the Buddhas of the ten directions, visualizing them manifestly with faith in mind. In front of each of those Buddhas, also transforming one's own body into as many as there are dust particles in the realm of the world. All those bodies are extremely respectful, with palms joined and five limbs prostrated to the ground. To all the Victorious Buddhas, extremely or very much, in endless time, again and again or constantly, I prostrate. Why are the Buddhas called Victorious Ones? The Sutra says: Because I am victorious over sinful and non-virtuous dharmas, therefore I approach the Victorious One, I am the Victorious One. Thus it is. The necessity of prostrating with many bodies is also that if prostrating with the recognition of one action is also of great benefit, what need is there to mention prostrating with infinite faith? Second, the prostration of mind is: On one atom, as many Buddhas as there are atoms, In the midst of the Buddha's sons, dwell and pass away well. Thus, all the realms of Dharma, All are believed to be filled with Victorious Ones. Even on top of one minute atom, that is, in the place, there dwell Buddhas equal to the number of dust particles in all the Buddha lands. Moreover, not being narrow or cramped, the Buddhas are also surrounded by their sons, that is, the retinue of Bodhisattvas, and accompanied by immeasurable offerings and arrangements. They dwell in the center of the pure land. Just as it exists in one atom, in all places of the Dharma realm, that is, how the Dharma realm pervades, how the dust pervades all places, all directions are believed to be filled with many Victorious Ones. And cultivate with the mind the supreme faith in them. Among them, the so-called Buddha is the one who has dispelled all irrationality and whose wisdom has increased in all ways. Bodhisattvas are called Buddha's sons, they are the sons born from the Dharma. This is even the case up to before the generation of the first thought. Or, as the "Holy Ten Bhumi Sutra" says: The Bodhisattvas who have attained the first Bhumi are born into the lineage of the Tathagatas. As it is said, it means that they are the same as the Tathagatas in body, speech, and mind in all aspects. The dwelling of many Buddhas in one atom, etc., is the appearance of such dust in the realm of practice of the Samadhi of Yogis.
Chinese
并且，最初的业者只是信解而已。诸佛的智慧行境也与之相似，只是智慧的显现而已。不住留也不享用外境的微尘或者禅定的行境，因为微尘和行境对于胜义智慧而言是不存在的。将法界作为遍及的程度，是指不可能存在法界没有遍及的地方。虽然如同虚空所遍及之处那样显现，但是，这个普贤行愿，是对圆满成就的菩萨显现的。而且，这个愿从初地开始真实或者极度地修持，要知道从八地开始就圆满成就了。再者，究竟的真实意义是，在智慧本身中，所有无余的法界都显现为如来坛城。这样一来，这就是与虚空同等的如来藏，是获得十地之前行者的行境，对于低于此地的菩萨来说，只是作为信解的对境而已。然而，最初的业者，对这样的对境生起信心，就会产生无量的果报。第三，语的礼拜是：彼等赞颂无尽大海众，以妙音支分大海之音声，赞说诸佛一切功德，我赞一切善逝。无边佛陀我赞扬，这是第二个意思中的第一个，即对彼等进行赞扬。对于心中所观想的那些佛陀，以赞颂和赞美，从所有赞说功德大海无尽的方式中，赞颂的方式也是无尽如大海。以语言赞颂的方式圆满，以妙音五支等支分，即美妙等无量差别的如大海般的音声，如同天女妙音的语言一般。以那样的方式，赞说诸佛一切的功德，即以赞说的方式，我赞扬一切善逝。而且，在与法界同等的每一位佛陀面前，化现身体与刹土微尘数量相等
English
And, the initial practitioner is limited to mere faith and conceptualization. The realm of activity of the Buddhas' wisdom is similar to that, but it is merely the appearance of wisdom. It does not abide in or utilize external particles or the realm of activity of samadhi, because those particles and realms of activity do not exist in the face of ultimate wisdom. To establish the extent of pervasion by the Dharmadhatu means that it is impossible for there to be a place not pervaded by the Dharmadhatu. Although it appears as the sky pervades, this Samantabhadra's aspiration is what appears to the Bodhisattvas who have fully accomplished it. Moreover, this aspiration is actually or intensely practiced from the first bhumi, and it should be known that it is perfectly accomplished from the eighth bhumi. Furthermore, the ultimate definitive meaning is that in wisdom itself, all the unexhausted Dharmadhatu manifestly appears as the mandala of the Tathagata. In that way, this is the Sugatagarbha equal to space, which is the realm of activity of practitioners up to the attainment of the tenth bhumi. For Bodhisattvas below that, it is merely an object of faith. However, by having faith in such a thing, the initial practitioner will generate limitless results. The third, the homage of speech, is: Those inexhaustible oceans of praise, With all the sounds of the ocean of melodious branches, Praising all the qualities of the Victorious Ones, I praise all the Sugatas. I will praise those infinite Buddhas, this is the first of the second meaning, which is to praise them. For those Buddhas who are visualized in the mind, with praise and admiration, from all the ways of praising the inexhaustible ocean of qualities, the way of praising is also inexhaustible like the ocean. The way of speaking is perfect, with the five branches of melodious sound, etc., that is, the sound like the ocean of limitless differences such as beauty, like the speech of the goddess Saraswati. In that way, praising all the qualities of all the Victorious Ones, that is, in the way of praising, I praise all those Sugatas. Moreover, in front of each Buddha who is equal to the Dharmadhatu, emanate bodies equal to the number of dust particles in the fields.
Chinese
并且，以那样的身体，顶礼每一位佛陀的莲足。每一个身体，又有那么多的头颅；每一个头颅，又有那么多的舌尖；从那么多的舌头中，发出那么多的赞歌。又，所说的其他名称“大海”等，不要将大海用作比喻，而是数字的量词“大海”，源于梵语词汇“萨姆德里（梵文天城体：समुद्रि，梵文罗马拟音：samudri，汉语字面意思：海）”。以前的译师菩提萨埵们将其翻译为“无量海”。那就是一、十、百、千、万、十万、百万、千万、亿、兆、京，以及兽足、妙卧、独行、千亿那布达、无量海，就像世间计数那样。也有这样说的，但还是用作比喻更为恰当。第二，有殊胜的供养和无上的供养。第一种是： 以鲜花圣洁花环圣洁， 乐器等和涂香伞胜妙， 明灯胜妙和妙香圣洁， 敬献彼等一切诸胜者。 圣洁衣裳等和妙香， 面粉食团如须弥山王， 以诸庄严超胜之供品， 敬献彼等一切诸胜者。 其中“圣洁”等和“胜妙”等的意思是：美好的意思。也就是，事物本身也是好的，颜色和形状美丽，还有声音、气味、味道、触感圆满，以及装饰精美等等。因此，以各种美好的鲜花，以及珍宝和鲜花网等圣洁的花环，乐器，也就是各种弦乐器，吹奏乐器和敲击乐器等声音美妙的乐器，以及芬芳的涂香，伞胜妙等幡幢，胜幢，以及幢幡等。明灯等无量光明的胜妙供品，以及混合和未混合的焚烧的芬芳圣洁的妙香。对于显现和意念所缘的一切诸佛，每天都敬献供养。此处有些是从一些汉文版本中出现的，是后来的一些译师翻译的：珍宝胜妙和项链胜妙等，以及各种光彩夺目的天物。
English
And, with such a body, prostrating to the feet of each Buddha. Each body has so many heads; each head has so many tongues; from so many tongues, so many songs of praise arise. Also, the other names mentioned, such as "ocean," should not be used as a metaphor for the ocean. Rather, the numerical term "ocean" comes from the Sanskrit word "samudri (梵文天城体：समुद्रि，梵文罗马拟音：samudri，汉语字面意思：sea)." The earlier translators, Bodhisattvas, translated it as "immeasurable ocean." That is, one, ten, hundred, thousand, ten thousand, hundred thousand, million, ten million, hundred million, trillion, quadrillion, and beast's foot, wonderful sleep, solitary walker, trillion Nabuda, immeasurable ocean, as counted in the world. It is also said that way, but it is more appropriate to use it as a metaphor. Secondly, there are superior offerings and unsurpassed offerings. The first is: With sacred flowers, sacred garlands, Instruments and excellent unguents, excellent umbrellas, Excellent lamps and sacred incense, I offer to those victorious ones. Sacred garments and excellent fragrances, Flour mounds equal to Mount Sumeru, With all excellent offerings surpassing in splendor, I offer to those victorious ones. Among them, the meaning of "sacred" and "excellent" is: the meaning of good. That is, the things themselves are also good, the colors and shapes are beautiful, and the sounds, smells, tastes, and touches are perfect, and the decorations are exquisite, and so on. Therefore, with various beautiful flowers, and precious jewels and flower nets, etc., sacred garlands, instruments, that is, various stringed instruments, wind instruments, and percussion instruments, etc., with beautiful sounds, and fragrant unguents, excellent umbrellas, etc., banners, victory banners, and streamers, etc. Excellent offerings of limitless light such as lamps, and fragrant sacred incense, mixed and unmixed, that is burned. To all the Buddhas who are the objects of manifestation and mental focus, I offer daily. Here, some are from some Chinese versions, translated by some later translators: Excellent jewels and excellent necklaces, etc., and various radiant celestial objects.