Chinese
如是。为了能像那位智者一样行持，我将所有这些善根完全回向。又是诸佛之子中的最殊胜者，其名为普贤者，为了能像那位智者一样行持佛法，我将自己的所有这些善根完全回向。如果有人认为，普贤自己不应作与自己相同的愿文，这并不矛盾，因为这是为了让贤护等后学者们修习而宣说的。普贤自己为了自己的利益，也不需要作其他的愿文，没有差别。道理是怎样的呢？身语意皆清净，行持清净，刹土皆清净，回向贤妙，智者如何，愿我也能像他一样。以能调伏何种众生，而示现无量身，以一音圆满一切众生的语言，不分别而知晓，且能入于大悲三摩地的意，即三门皆得清净。于六度之行，无有悭吝等垢染，诸不清净刹土亦得清净，回向贤妙，远离边际，已发愿的智者大菩萨们，与普贤一同行持如何，愿我也能像普贤一样。有些注释中念诵为：智者贤妙，回向如何。意义上没有太大差别。为了行持一切贤妙之善，我将修持文殊的愿文。于未来一切劫中不疲厌，我将圆满彼之所有事业。为了行持始末中三，一切时处皆贤妙之法，贤妙之行，我亦如圣妙吉祥之愿般修持，愿能行持。诸佛与普贤及文殊之愿，于未来无尽之劫中不疲厌，且怀着欢喜，我愿圆满诸佛菩萨所有之意愿事业。第三，总结要义：行持清净者
English
Thus it is. In order to practice like that wise one, I completely dedicate all these virtues. Again, the most supreme of all the sons of the Buddhas, whose name is renowned as Samantabhadra, in order to practice the Dharma like that wise one, I completely dedicate all my virtues. If one thinks that Samantabhadra himself should not make aspirations similar to himself, this is not contradictory, because it is said for the sake of those who follow, such as Bhadrapala, to practice. Samantabhadra himself, for his own benefit, does not need to make other aspirations either, there is no difference. What is the reason? Body, speech, and mind are all pure, conduct is pure, realms are all pure, dedication is excellent, how is the wise one, may I also become like him. Showing limitless bodies by whatever means can tame sentient beings, with one sound fulfilling the languages of all beings, knowing without discrimination, and the mind that can enter into the samadhi of great compassion, that is, the three doors are all purified. In the practice of the six perfections, there is no defilement of stinginess, etc., and the impure realms are also purified, dedicating excellently, free from extremes, the wise great Bodhisattvas who have made aspirations, how is it to practice together with Samantabhadra, may I also become like Samantabhadra. Some commentaries recite: How is the wise and excellent dedication. There is not much difference in meaning. In order to practice all excellent virtues, I will practice the aspiration of Manjushri. Without weariness in all future kalpas, I will perfect all his deeds. In order to practice the excellent Dharma, the excellent conduct, which is excellent in all times and places, beginning, middle, and end, I will also practice as the aspiration of the noble Manjushri, may I practice. The aspirations of the Buddhas, Samantabhadra, and Manjushri, without weariness in all endless future kalpas, and with joy, I wish to perfect all the intended deeds of the Buddhas and Bodhisattvas. Third, summarizing the main points: Those who practice purely
Chinese
愿不要有已存在之想。愿功德也不要有可衡量之量。安住于无量之行后，愿能证知彼等一切之幻化。我之布施等相续之行之边际，愿不要有可衡量说仅此而已之想。愿由此生出之果，总持与无畏等功德，也不要有可衡量之量。如是安住于行与功德无量后，诸佛与菩萨彼等之，身语意之种种幻化我皆证知，最初得见且知晓，最终愿能获得。此论中，最终之果与佛结合之方式，虽屡次出现，然果之体性，未特意广说与明示者，乃因善行者非贪求之菩萨等，与最初发心相联之发愿所致，大菩萨之阶段，于自利作意之差别他者不甚明显，若仅有为己利而求菩提之倾向，亦以行持善妙行之誓言而舍弃之。于各自凡夫之阶段一切时，遮止自利作意，此誓言尤为重要，且自他交换之菩提心之根本与究竟，亦依赖于善妙行之誓言，且此亦为舍弃于成就菩提心怀怯懦之大盔甲。第三，宣说发愿之边际与利益，其中宣说发愿之边际，与宣说真实利益。初者为： 虚空边际究竟为何等，众生无余边际亦如是，业与烦恼究竟为何等，我之发愿边际亦如是。 虚空边际究竟为何等者，因虚空无有边际之故，十方无边际为何等，众生无余之无边亦如是，即无边际也。众生为何等，业与烦恼亦如是，如是业与烦恼之边际不可衡量，如是，我之发愿之边际亦与之相等故，亦为无量。 简言之，一切众生之业
English
May there be no thought of what already exists. May merits also be without measure. Having abided in immeasurable conduct, may I realize all the emanations of those. May the limit of my generosity and other continuous practices not be measurable, saying, "It is only this much." May the qualities arising from that, such as dharanis and fearlessness, also be without measure. Having thus abided in immeasurable conduct and qualities, may I realize all the forms of emanation of body, speech, and mind of those Buddhas and Bodhisattvas, first seeing and knowing, and finally wishing to attain them. In this text, the way to connect the ultimate result with Buddhahood, although it appears repeatedly, the nature of the result is not specifically elaborated and clarified, because the practitioners of good deeds are not greedy Bodhisattvas, etc., and it is due to the vows associated with the initial generation of Bodhicitta. In the stage of a great Bodhisattva, the difference of focusing on one's own benefit is not very obvious. If there is only a tendency to seek Bodhi for one's own benefit, it is also abandoned by making the vow of good deeds. In all stages of individual ordinary beings, it is important to prevent focusing on one's own benefit, and the root and ultimate of the Bodhicitta of exchanging self and others also depend on the vow of good deeds, and this is also the great armor to abandon cowardice in accomplishing Bodhi. Third, explaining the limit and benefits of aspiration, including explaining the limit of aspiration and explaining the actual benefits. The first is: How far does the limit of space extend? The limit of all beings is also the same. How far does the limit of karma and afflictions extend? The limit of my aspiration is also the same. How far does the limit of space extend? Because space has no limit, how far does the limit of the ten directions extend? The infinite limit of all beings is also the same, that is, without limit. How many beings are there? Karma and afflictions are also the same. Just as the limit of karma and afflictions is immeasurable, so too, the limit of my aspiration is equal to it, and therefore it is immeasurable. In short, the karma of all beings
Chinese
并且我消除所有剩余的烦恼和痛苦，发愿将所有众生安置于无上菩提。在未成就此愿之前，我将平息众生的所有痛苦和不悦，并祈愿我能成就所有在任何地方以任何方式适合的圆满。如此发愿是基于极其坚定的信心和勇气，并以伟大的慈悲、强烈的愿望和精进为纽带。将这一切融入证悟空性的智慧，以及如所缘般掌控一切的禅定之中。因此，通过无数积累助缘资粮之门，将其转化为无尽的时间，回向并立下誓愿。因此，此愿将与回向相符而成就。然而，在轮回中，不可能让一个众生都不剩余地圆满。此愿的果报一旦圆满，就不会耗尽。因此，即使无量众生持续不断地解脱，众生的界也不会增减，如同不会耗尽一般。此愿也一样，即使与所愿相符的伟大饶益他人的果报持续不断地产生，直至达到最后的尽头，其果报也不会耗尽和圆满。因此，愿望的圆满是指所有能够成就的都能成就之义，而不是指已经圆满的意义。此偈颂也显示了愿望的本质极其善良和广大，并且显示了成就的伟大，因此我认为它包含在利益的意义之中，这是我的分别念。有些人说这是显示了立愿的程度，这是不好的。第二，真实显示利益，分为：简略显示、广说、总结三部分。第一部分是：无论何人，将十方无量无边的刹土，以珍宝严饰供养诸佛，并将天人的殊胜安乐，于如刹土微尘数般的劫数中供养，相比之下，无论何人听闻此回向之王，对无上菩提生起极大欢喜，并
English
And I vow to eliminate all remaining afflictions and sufferings, and to place all beings in unsurpassed enlightenment. Until this vow is fulfilled, I will pacify all the sufferings and displeasures of beings, and I pray that I may accomplish all perfections that are suitable in any place and in any way. Such aspiration is based on extremely firm faith and courage, and is linked by great compassion, strong desire, and diligence. Incorporate all of this into the wisdom of realizing emptiness, and into the samadhi that controls everything as it is aimed at. Therefore, through countless doors of accumulating auxiliary resources, transform it into endless time, dedicate and make vows. Therefore, this vow will be fulfilled in accordance with the dedication. However, in samsara, it is impossible to perfect without leaving a single sentient being. The fruit of this aspiration, once perfected, will not be exhausted. Therefore, even if infinite beings are continuously liberated, the realm of beings will not increase or decrease, just as it will not be exhausted. This aspiration is also the same, even if the great benefit of benefiting others, which is in accordance with the aspiration, continues to be produced continuously, until the final end is reached, its fruit will not be exhausted and perfected. Therefore, the perfection of aspiration means that all that can be accomplished can be accomplished, not the meaning of already perfected. This verse also shows that the nature of aspiration is extremely good and vast, and shows the greatness of achievement, so I think it is included in the meaning of benefit, this is my discrimination. Some people say that this shows the extent of making aspirations, which is not good. Secondly, the actual display of benefits is divided into: brief display, extensive explanation, and summary. The first part is: Whoever, the infinite and boundless lands of the ten directions, decorated with treasures and offered to the Buddhas, and the supreme happiness of gods and humans, offered in kalpas as many as the dust of the lands, in comparison, whoever hears this king of dedication, generates great joy in the supreme enlightenment, and
Chinese
僅僅一次生起信心，這將轉化為殊勝的功德之王。這表明了完全包含殊勝功德，如云：供養之境，殊勝的佛陀；供養之物，廣大且多種多樣，利益眾生。如是，若具足四種殊勝的供養被認為是世間最大的功德，那麼，對此迴向生起歡喜心也具有很大的利益，更何況此迴向具有今生和來世無邊的利益呢？這就是它的意思。無論如何，十方世界無邊廣大的所有世界，以各種殊勝的供養，如七寶王政和因陀羅尼羅山等，以各種珍寶裝飾並充滿，以及其他利益眾生的事物，天人和人類安樂的殊勝之因，如食物、衣服、住所、倉庫、坐騎、穀物，以及其他無邊的欲妙，所有這些十方世界，數量極多如微塵，時間極長如劫， непрекъснато地，如果供養給殊勝的佛陀們，據說功德非常大。但如前所述，如果沒有被基礎、聯繫、執持和轉變這四種殊勝所攝持，並且沒有迴向菩提，那麼就不是那麼大了，因為那種功德也是有漏洞的，並且在經歷異熟後會耗盡。因此，這個更好，即無論誰聽到並通過聞思的智慧理解這個《普賢行願王》，並對無上的菩提生起極大的嚮往，對菩提生起具有無邊功德的定解，並由此引導，從內心深處對菩提生起歡喜的信心，哪怕只是一次，並發願，這將轉化為比前者更殊勝的功德之王，即具有信心的信徒所發的願將會變成那樣。或者，在這裡也可以只將其應用於生起信心的利益，因為這是經文的直接指示。後者比前者殊勝的原因是這個。
English
Even a single instance of generating faith will transform into the supreme king of merit. This demonstrates the complete inclusion of extraordinary merit, as it is said: The field of offering, the supreme Buddha; the objects of offering, vast and diverse, benefiting many beings. Thus, if an offering endowed with four distinctions is considered the greatest merit in the world, then generating delight in this dedication also has great benefit, let alone the immeasurable benefits of this dedication in this life and the next? That is its meaning. In any case, all the boundless and vast realms of the ten directions, with various excellent offerings, such as the seven precious royal possessions and Mount Indranila, adorned and filled with various precious ornaments, and other things that benefit beings, the supreme causes of happiness for gods and humans, such as food, clothing, dwellings, storehouses, vehicles, grains, and other limitless desirable qualities, all those realms of the ten directions, in numbers as numerous as dust particles, and for a time as long as kalpas, непрекъснато, if offered to the supreme Buddhas, it is said that the merit is extremely great. But as mentioned above, if it is not encompassed by the four distinctions of basis, connection, retention, and transformation, and is not dedicated to Bodhi, then it is not so great, because that merit is also flawed and will be exhausted after experiencing its maturation. Therefore, this is better, that is, whoever hears and understands this "King of Aspiration for Excellent Conduct" through the wisdom of hearing and thinking, and generates great longing for the supreme, unsurpassed Bodhi, generates certainty that Bodhi possesses boundless qualities, and is led by this, from the depths of their heart generates joyful faith in Bodhi, even if only once, and makes aspirations, this will transform into a king of merit that is even more excellent than the former, that is, the aspiration made by a faithful devotee will become like that. Alternatively, here it can also be applied only to the benefit of generating faith, because that is the direct instruction of the scripture. The reason why the latter is superior to the former is this.