Chinese
是无漏的善，由此必定种下成佛的种子，究竟的果实是不会穷尽的缘故。随喜的意义是，与菩提本身的状态相符，做了随喜的意义。哪些随喜不随顺随喜的对境事物呢？比如，对于黑天和猛厉自在等，认为他们享用一切烦恼而没有烦恼等等，这些随喜与事物不相符，是为了遮止这些。听闻之后，因为显示了不理解意义，以及随喜和信仰，为了被他人劝请和竞争，以及在赶场中念诵祈愿文等等，对于这些，实际上不会产生那么大的利益。是这个意思。然而，无论是清净还是不清净的想法，只要与此法结缘，未来必定是遇到重大意义的因。第二，详细解释是：谁念诵了这个普贤行愿，他将舍弃一切恶趣，他已舍弃恶友，他亦将迅速见到无量光佛。那些人将获得极大的收获，生活安乐，他们在此生也会一切顺利。如同普贤菩萨那样，他们不久也会变得一样。那些无间罪的罪业，谁因无知而造作的，他若念诵此普贤行，将迅速完全清净无余。他将具有智慧、形貌和相好，种姓和肤色。魔和众多外道不能胜过他，在三界中都将受到供养。他将迅速前往菩提树王前，前往后，为了利益众生而住在那里，证得菩提，转动法轮，调伏一切魔众及其眷属。任何具有圆满信心的士夫，将次第获得这十三种利益。第一种利益是：任何士夫以精勤念诵此愿，所有将要转生恶趣的罪业都将清净，他将暂时舍弃因业力而前往恶趣的一切。第二种利益是：
English
is the uncontaminated virtue, and from this, the seed of Buddhahood will surely be planted, and the ultimate fruit will not be exhausted. The meaning of subsequent rejoicing is that it is the meaning of having rejoiced in accordance with the state of enlightenment itself. Which rejoicings do not follow the object of rejoicing? For example, for black deities and fierce powerful ones, etc., believing that they enjoy all defilements without defilements, etc., these rejoicings do not correspond to the object, and it is to prevent these. After hearing, because it shows not understanding the meaning, and rejoicing and faith, for being persuaded and competing by others, and reciting prayers in a hurry, etc., for these, such great benefits will not actually occur. That is the meaning. However, whether the thought is pure or impure, as long as one is connected with this Dharma, it is certain to be the cause of encountering great meaning in the future. The second is the detailed explanation: Whoever recites this Samantabhadra's aspiration, he will abandon all evil destinies, he has abandoned evil friends, and he will quickly see Amitabha. Those people will obtain great gains, live happily, and they will also have good fortune in this life. Like Samantabhadra, they will soon become the same. Those sins of the five inexpiable crimes, whoever has committed them out of ignorance, if he recites this Samantabhadra's conduct, will quickly be completely purified without remainder. He will have wisdom, form, and marks, lineage and complexion. Demons and many heretics cannot overcome him, and he will be worshiped in all three realms. He will quickly go to the Bodhi tree king, and after going, he will stay there for the benefit of sentient beings, attain enlightenment, turn the wheel of Dharma, and subdue all the demons and their retinues. Any man who has perfect faith will gradually obtain these thirteen benefits. The first benefit is: Any man who diligently recites this aspiration will purify all the sins that will cause him to be reborn in the evil destinies, and he will temporarily abandon all those who go to the evil destinies due to the power of karma. The second benefit is:
Chinese
立此愿文者，于此生及来世一切时处，皆能远离恶友，不与恶友相遇，并能断绝以往所遇之恶友关系。所谓恶友，即增长罪恶、烦恼，使人造作恶业，阻碍持戒、闻思修三学之增进，使人专注于今生之欲乐、敌友等世间俗事，或虽自诩为解脱道，实则使人趋入邪见、邪行者。无论是上师、君主，还是直接交往之友伴，乃至仆人、弟子，皆可称为不善知识、罪恶之友、魔之助伴，应如避开烈火、毒蛇般远离。不仅如此，即使并非上述之恶友，凡使已入大乘者趋入小乘，或使喜好甚深、广阔之法者趋入不了义之法等，皆为恶友。第三种利益是：亦由此速见无量光。世尊、如来、无量光，即具足极乐世界之无量光佛，于在世时亦能迅速得见，并能于彼佛处听闻佛法，死后亦能往生彼佛刹土。第四种利益是：精勤于此愿文者，为成办大事，能轻易获得所需之物，或不需勤作，即能轻易获得具足正法之衣食、乞食等，无所匮乏。第五种利益是：安乐度日，安乐之义即为善妙，故能一生行持善妙，不离善法而生活，或无有敌、魔、疾病等之侵害，从而安乐度日。第六种利益是：于此生中，立此愿文者，人身亦变得有意义，即善来，意为人生变得有意义。亦即，于此处增长善法，故已成就于极多生世中获得安乐之因。或者说，立此愿文者，于此生亦能长寿、富足、眷属亲友等众
English
By making this aspiration, one abandons bad friends in all times and places in this life and the next. One will not encounter bad friends, and one will be separated from the continuity of past encounters. A bad friend is one who increases sin and afflictions, causes one to engage in evil deeds, and obstructs the increase of discipline, learning, and meditation. They cause one to focus on worldly affairs such as the desires of this life, enemies, and friends. Or, even if they claim to be on the path to liberation, they lead one into wrong views and wrong conduct. Whether they are a lama, a lord, a direct companion, a servant, or a disciple, they are called an unwholesome spiritual friend, a sinful friend, or an ally of Mara. One should abandon them as far away as possible, like a burning fire or a poisonous snake. Even if they are not such bad friends, those who cause those who have entered the Mahayana to enter the Hinayana, or who cause those who are fond of the profound and vast Dharma to enter the provisional Dharma, are also bad friends. The third benefit is: One will quickly see Amitabha. The Bhagavan, the Tathagata, Amitabha, the Immeasurable Light, along with the Pure Land of Sukhavati, can be quickly seen even in this lifetime. One will hear the Dharma from that Buddha, and after death, one will be born in that Pure Land. The fourth benefit is: Those who are diligent in this aspiration will easily obtain what they need to accomplish great things, or without effort, they will easily obtain food, clothing, alms, etc., that are endowed with the Dharma, without any lack. The fifth benefit is: To live in happiness. Happiness means goodness, so one will live well throughout one's life, living without separation from virtue, or living in happiness without the harm of enemies, demons, diseases, etc. The sixth benefit is: In this life, those who make this aspiration will have a meaningful human life, which means that life has become meaningful. That is, by increasing virtue here, one has already accomplished the cause of happiness in many lifetimes. Or, those who make this aspiration will have a long life, great wealth, retinue, relatives, etc. in this life.
Chinese
庄稼丰收，年成好，其他人都慈爱，名声远扬等等，具备一切美好事物而到来。这个“到来”是用表示将来的词语来表示的。第七种利益是：获得普贤行。不仅仅是这六种利益，还能像圣者普贤菩萨那样，拥有无量功德和神通，自在地拥有供养和祈愿的海洋。不需要很长时间，那些发愿的人，都会像普贤菩萨自己获得功德的次第一样。因此，稍微成就普贤菩萨的解脱，是从初地极喜地开始的，大部分成就从八地开始，完全成就则在十地。第八种利益是：净除业障。从五无间罪的业障中，无论哪一种，如果有人因为不知道罪过的坏处而先前造作了，后来他生起信心，从内心深处念诵这个普贤行愿，那么他的所有无间罪都会迅速彻底地净除。所有不善业都是由贪嗔痴三毒中的任何一种引发和结合的。即使是由贪欲和嗔恨引发和结合的，也必须先由愚痴引发，所以所有的罪业都是在不知道的情况下造作的。发起菩提心，以信心反复念诵这个愿文，即使是造作了无间罪，也能在此生净除，更何况是轻微的罪业呢？第九种利益是：获得圆满的智慧。如上所述，以具有四种特点的回向来回向，是获得圣者无分别智慧的六种原因。这里的“和”是区分色等事物的词语。第十种利益是：获得圆满的身体。即意的自性身的形相，以及它的功德，三十二相和八十随形好，也就是一百一十二种相的功德等等。即使在六道轮回中转生，也能转生为大婆罗门和高贵的王族等等，高贵的种姓。
English
Crops will be abundant, the year will be good, others will be loving, fame will spread far and wide, and all good things will come to pass. This "coming" is expressed with a word indicating the future. The seventh benefit is: to obtain the practice of Samantabhadra. Not only these six benefits, but also like the holy Samantabhadra, possessing immeasurable merits and supernatural powers, freely possessing the ocean of offerings and prayers. It will not take long for those who make aspirations to become like Samantabhadra himself in the order of obtaining merits. Therefore, slightly accomplishing the liberation of Samantabhadra starts from the first bhumi, the Joyful Land, most of the accomplishment starts from the eighth bhumi, and complete accomplishment is in the tenth bhumi. The eighth benefit is: to purify karmic obscurations. From the karmic obscurations of the five inexpiable sins, whichever one, if someone has previously committed it because they did not know the bad consequences of the sin, later he generates faith and recites this Samantabhadra's aspiration from the bottom of his heart, then all his inexpiable sins will be quickly and thoroughly purified. All non-virtuous actions are triggered and combined by any of the three poisons of greed, hatred, and ignorance. Even those triggered and combined by desire and hatred must be triggered by ignorance first, so all sins are committed unknowingly. Generating bodhicitta and repeatedly reciting this aspiration with faith, even if one has committed inexpiable sins, one can purify them in this life, let alone minor sins? The ninth benefit is: to obtain perfect wisdom. As mentioned above, dedicating with the dedication that has four characteristics is the six causes for obtaining the non-conceptual wisdom of the holy ones. The "and" here is a word that distinguishes things like form. The tenth benefit is: to obtain a perfect body. That is, the form of the mind's nature body, and its qualities, the thirty-two major marks and eighty minor marks, that is, the merits of the one hundred and twelve marks, and so on. Even when reborn in the six realms, one can be reborn as a great Brahmin and noble royalty, etc., a noble lineage.
Chinese
圆满具足。 具备颜色之功德，形体变得美丽。 或者说颜色，在汉话里是“瓦尔那”，意为种姓。 如乔达摩和具光等婆罗门，以及月亮种姓和太阳种姓等国王种姓，都是种姓高贵且出身纯正之人。 第十一功德是难以战胜，即魔和魔族的诸神及鬼神等无法找到可乘之机。 凡是背离此佛陀教法者，那些持有邪见之愚昧者，即外道徒，彼等的智慧和力量无法战胜此教法，反之，魔和外道徒等会被降伏。 大部分经文中说：“众多魔和外道无法战胜它。” 按照热罗扎瓦大师的翻译：“魔和外道之众无法战胜它。” 两种译法意义相同，可随意采用。 第十二功德是成为应供养之功德，即无论在地下、地上还是虚空中，或者说在三界之中，诸神、人和鬼神都会以直接或间接的方式供养、恭敬和利益于念诵此愿文之人。 第十三功德是究竟的利益。 念诵此愿文并最终圆满的利益是，圆满二资粮后获得无上菩提。 也就是迅速前往菩提树王座前，前往后为了利益一切众生而安住于树下。 降伏所有魔王及其眷属后，证得圆满正等觉，并转动殊胜法轮。 如此，示现了前往菩提树心、降伏魔军、成佛和转法轮这四种事业，从而间接了知了一切无量事业。 此处众生之次第安排与十二事业之次第相符。 按照经文的顺序，降伏魔军的事业是菩提
English
Perfectly complete. The form becomes beautiful, possessing the qualities of color. Or, color, in Chinese is "Varna," which means lineage. Like Gautama and Light-possessing, etc., Brahmins, and the lunar lineage and solar lineage, etc., royal lineages, are those of great lineage and pure origin. The eleventh benefit is that it is difficult to overcome, that is, demons and gods and spirits of the demonic kind cannot find an opportunity to exploit. Those who have turned away from this Buddha's teaching, those with the darkness of wrong views, are the heretics. Their wisdom and power cannot overcome this, but rather the demons and heretics will be subdued. In most texts, it says, "Many demons and heretics cannot overcome it." According to the translation by the great translator Ngok Lotsawa, "A host of demons and heretics cannot overcome it." The two translations are similar in meaning, so apply them as you please. The twelfth benefit is the quality of becoming worthy of offerings, that is, whether in the underworld, on the earth, or in the sky, or in all three worlds, gods, humans, and spirits will make offerings, respect, and benefit the one who recites this aspiration, directly or indirectly. The thirteenth benefit is the ultimate benefit. The benefit of reciting this aspiration and ultimately completing it is that, having perfected the two accumulations, one will attain unsurpassed enlightenment. That is, one will quickly go to the Bodhi tree's throne, and having gone, one will remain under the tree for the benefit of all sentient beings. Having subdued all the demon kings and their retinues, one will manifest perfect complete enlightenment, and will turn the supreme wheel of Dharma. Thus, by directly showing the four deeds of going to the heart of Bodhi, subduing the demons, becoming enlightened, and turning the wheel of Dharma, all the infinite deeds are implicitly understood. Here, the order of these beings is arranged in accordance with the order of the twelve deeds. According to the text, the deed of subduing the demons is Bodhi