Chinese
不仅在菩提树下调伏了魔众，而且在前后一切时处都屡次摧毁魔业。如《经部·日之藏》、《宝积顶髻经》等中所说的那样，因为前后一切时处都需要结合，所以在结尾处提到了。像第二佛陀般的译师益西德也同样如此宣说的。前往菩提树下等这些，主要是色身殊胜的化身的事业，但因此而如此显现的原因是，在密严刹土中圆满受用身的幻化也同样如此显现。因为受用身恒常安住，并且密严刹土中没有魔众的侵扰，所以认为示现父母的出生和调伏魔众等与受用身的事业不相符，这是非常狭隘的见解，是对于这些处所陷入黑暗的言论。因为受用身的那一个毛孔中，也示现十方三世一切佛陀的事业，仅凭此受用身也不会涅槃，也不是说那里有魔众。这样的话，第一、第二和第八的利益是清净业障，这三者是舍弃不顺品，第四是获得，第五是生活，第六是善得，这三者是顺缘具足的利益。这样六种是从最初的业者那里立即产生的。相貌圆满和成为应供养处，主要是从精勤发愿开始的第二世以后。难以征服也是，今生和来世都有，其中一面被压倒，是从来世以后。第七进入普贤行和第十相貌圆满的一面意生身，是获得地的利益。第十三是获得佛陀时的，十三种利益也是现法中产生的利益，以及来世凡夫的阶段，和获得圣地的，以及究竟的阶段的利益，总共归纳为四个类别。第三
English
Not only did he subdue the maras at the Bodhi tree, but he also repeatedly destroyed the activities of the maras in all times and places, both before and after. It is like what is stated in the Sutra Collection "Essence of the Sun" and the "Precious Heap Crest," etc. Because it is necessary to combine all times and places, both before and after, it is mentioned at the end. The translator Yeshe De, who is like the second Buddha, also explained it in the same way. Going to the Bodhi tree and so on, these are mainly the activities of the emanation body of the supreme form body, but the reason for showing it in this way is that the manifestation of the enjoyment body in the Akanishta realm also appears in the same way. Because the enjoyment body always abides, and there is no intrusion of maras in the Akanishta realm, the idea that showing the birth of parents and subduing maras, etc., are not in accordance with the activities of the enjoyment body is a very narrow-minded view, and it is a statement that has fallen into darkness regarding these places. Because even in one pore of that enjoyment body, all the activities of the Buddhas of the ten directions and three times are shown, the enjoyment body will not pass into nirvana just by that, nor is it the case that there are maras there. In that case, the first two and the eighth benefit are the purification of obscurations, these three are abandoning unfavorable factors, the fourth is attainment, the fifth is livelihood, and the sixth is good attainment, these three are the benefits of having favorable conditions. Thus, these six are those that arise immediately from the very first practitioner. Having a perfect form and becoming worthy of offerings are mainly from the second life onwards, starting from diligently making aspirations. Being difficult to overcome is also in both this life and the next, and one aspect of it being overwhelmed is from the next life onwards. The seventh, entering the practice of Samantabhadra, and the tenth, one aspect of the perfect form, the mind-made body, are the benefits of the time of attaining the ground. The thirteenth is the time of attaining Buddhahood, and the thirteen benefits are also the benefits that arise in the visible dharma, as well as the state of ordinary beings in future lives, and the attainment of the noble ground, and the benefits of the ultimate state, which are all summarized into four categories. Third
Chinese
义理总摄：任何善妙行愿此，执持以及宣说或读诵，彼之异熟佛陀所了知，于胜菩提勿作 сомнями（藏文，梵文天城体，梵文罗马拟音，汉语字面意思： сомнями，сомнями，somsaya，犹豫）。任何士夫此善妙行愿之王，意义与词句及经卷恭敬执持，口诵，或者阅读经卷也好，彼之异熟，即果报，无边且不可思议，如是唯有佛陀了知，声闻与独觉亦非行境，何况凡夫俗子。彼之究竟果，于无上殊胜菩提之获得，勿作 сомнями（藏文，梵文天城体，梵文罗马拟音，汉语字面意思： сомнями，сомнями，somsaya，犹豫），即无有怀疑。此处 शाक्य（藏文，梵文天城体，梵文罗马拟音，汉语字面意思： शाक्य，शाक्य，shakya，释迦）知识友之释中，顺同因之果报，显现增上之圆满一切，声闻独觉等不可思议，福德之顺同因之果报，宣说为殊胜菩提。根本之四，饶益之愿文回向者，圣子菩萨之回向而趣入，如来之回向而趣入，愿文之果报显现而回向，真实获得授记而回向，成办利益有情而回向，此五者中，第一者：文殊如何了知且勇猛，普贤彼亦如是而行持，彼等一切之后我修学，此等一切善根皆回向。此处多数版本中，如“文殊如何了知且勇猛”出现者，如何文殊了知一切所知，且为利有情而勇猛，如是普贤亦是，将成此义。此译文中，勇猛与说为文字之误。印度释论与堪布益西德之释中，文殊大勇如何了知，如是念诵者，圣文殊摧毁魔众，行持利益有情，以殊胜智慧摧毁于事物之执着，成为勇猛者彼，如何领会且了知回向，圣普贤彼亦如是大勇士，不可思议之回向领会于
English
Meaning Summary: Whatever this aspiration of good conduct, Holding, teaching, or reciting it, The maturation of that is known by the Buddha, Do not сомнями (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, Chinese literal meaning: сомнями, сомнями, somsaya, doubt) towards the supreme Bodhi. Any person, this king of aspirations of good conduct, The meaning, words, and scriptures are respectfully held and recited, Or even if the scriptures are read, The maturation of that, the result, is boundless and inconceivable, As it is, only the Buddha knows, Even the Shravakas and Pratyekabuddhas are not within its scope, What need is there to mention ordinary beings? The ultimate result of that, The attainment of the supreme and unsurpassed Bodhi, Do not сомнями (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, Chinese literal meaning: сомнями, сомнями, somsaya, doubt), that is, without doubt. Here, in the commentary of Shakya Friend, all the perfections of the manifest high state, which are the result of the same cause, are inconceivable to the Shravakas, Pratyekabuddhas, etc., and the result of the same cause of merit is explained as the supreme Bodhi. The fourth of the root, the aspiration itself, which is beneficial, is dedicated to: Entering into the dedication of the son Bodhisattva, Entering into the dedication of the Victorious Ones, Dedicating the result of the aspiration to be manifest, Dedicating to actually receive the prophecy, Dedicating to accomplish benefit for sentient beings, among these five, the first is: Just as Manjushri knows and is brave, Samantabhadra also acts in the same way, Following all of them, I train, All these virtues I dedicate completely. Here, in most versions, as it appears, "Just as Manjushri knows and is brave," How Manjushri knows all that is to be known, and is brave for the sake of beings, So also is Samantabhadra, this will become the meaning. In this translation, bravery and saying are just a mistake in writing. In the Indian commentaries and the commentary of Khenpo Yeshe De, as it is recited, "How Manjushri the Great Brave knows," The noble Manjushri destroys the hosts of demons, Practices the benefit of beings, And destroys the grasping of things with supreme wisdom, He who has become brave, How he comprehends and knows the dedication, The noble Samantabhadra is also a great brave one in the same way, The inconceivable dedication is comprehended in
Chinese
耗费也是如此。对于那些殊胜的菩萨们，我以想要学习和渴望的心，追随他们，像他们一样。我将所有修持善妙行愿所积累的功德，全部回向。第二是：三世逝去的诸佛，对于何种回向最为赞叹，我将自己的所有善根，为了善妙行而回向。三世为了利益众生而降临和逝去的诸佛，对于回向之王，善良而广大的无边回向，无论哪一种，最为赞叹的回向，我将自己修持此愿等所有善根，为了获得普贤行而回向。其意义是，我的这个善根，与诸佛的愿望融为一体，愿此善根成就那些愿望，愿他们也成就这个，那些愿望的成果也是普贤行。文殊勇士等这两句偈颂，因为包含了所有回向，是无上的回向。第三是：我若临命终时，所有业障都得以清除，亲见无量光佛，往生极乐净土。往生彼土之后，这些愿望也全部如实显现，如是全部被我圆满，尽未来际利益众生。我何时临命终时，所有业和烦恼的业障都得以清除和消除，即是一切业障，特别是忏悔等五种业障，以及阻碍亲见佛陀的业障都得以清净。之后，将亲见无量光佛，见到他之后，又能消除许多业障，获得众多三摩地之门，没有酷刑等痛苦，临终的心也
English
Wasting is also the same. For those supreme Bodhisattvas, with the thought of wanting to learn and yearning, I follow them, like them. I dedicate all the merits accumulated from practicing the Good Conduct Prayer. The second is: All the Buddhas who have passed away in the three times, with whatever dedication they most praised, I dedicate all my roots of virtue for the sake of Good Conduct. All the Buddhas who have come and gone for the benefit of sentient beings in the three times, for the king of dedication, the good and vast boundless dedication, whatever kind, the dedication that is most praised, I dedicate all my roots of virtue, including the practice of this prayer, in order to attain Samantabhadra's conduct. Its meaning is that my root of virtue is integrated with the wishes of the Buddhas, may this root of virtue accomplish those wishes, and may they also accomplish this, and the result of those wishes is also Samantabhadra's conduct. The two verses, such as Manjushri Warrior, because they contain all dedications, are the supreme dedication. The third is: When I am about to die, may all obscurations be cleared away, may I directly see Amitabha Buddha, and may I be reborn in the Pure Land of Sukhavati. After being reborn there, may all these wishes also be fully manifested, and may I fulfill them all, and benefit sentient beings as long as the world exists. Whenever I am about to die, all the obscurations of karma and afflictions are cleared and eliminated, that is, all obscurations, especially the five obscurations such as repentance, and the obscurations that hinder the direct vision of the Buddha are purified. Then, Amitabha Buddha will be directly seen, and after seeing him, many more obscurations will be eliminated, many doors of Samadhi will be obtained, there will be no suffering such as torture, and the dying mind will also
Chinese
于是变为具有种种完全洁白的禅定，在那之后刚一结束，就形成与他化自在天之天王身体相似的中阴身，在那一刹那、顷刻、须臾之间，就迅速前往极乐世界，到了那里，就在珍宝莲花的蕊苞之中，化生而受生，祈祷所发的这些《普贤行愿品》的果报，也全部无余地显现和成就，如是我的祈愿之果，那些无余的、自身相续所需的，也都圆满和究竟，为了其他众生的利益所需的一切，也都完全圆满和满足愿望，直至世界未空之际，恒常为众生做无边的利益。 第四是：胜者的坛城美好又欢喜，从极美妙的莲花中出生，无量光胜者现量地，授记也愿我于彼获得。在胜者无量光佛的圆满净土中，行持的眷属之坛城，安乐又舒适，美好又欢喜，或者如所说，形貌美好，心意因功德而欢喜。以一切功德而善加庄严，舍弃恶趣之行，故而美好，内有禅定的欢喜，外有由祈愿力所成就的处所、用具和一切所欲之功德而欢喜的那些中央，从极美妙的珍宝莲花中，化生而出，在行持菩萨行之时，胜者无量光佛现量地授记说，你于此名为某某的世界，名为某某的劫中，将成如是如是的佛，我也愿在彼时，于处所和友伴有差别的眷属之坛城中获得（授记）。第五是：在那里我得受记之后，以百千万亿之多的化身，也以智慧之力，于十方，为众生做众多的利益。在极乐世界，发愿的我，授记
English
Then, it will transform into various completely pure samadhis. Immediately after that, an intermediate state body similar to the body of the king of the Paranirmitavasavartin gods will be formed. In that instant, moment, and short while, one will swiftly go to the Sukhavati realm. Having gone there, one will be born by transformation in the house of the stamen of a precious lotus. May the fruits of all these aspirations of the "Samantabhadra's Conduct Prayer" also be completely and entirely manifested and accomplished. Likewise, may all the fruits of my aspirations, those needed for my own mind-stream, be completely fulfilled and perfected. May all that is needed for the benefit of other sentient beings also be completely fulfilled and wishes satisfied. Until the world is not empty, may I always do infinite benefit for sentient beings. The fourth is: The mandala of the Victorious Ones is good and joyful. Born from an extremely beautiful lotus. The Victorious One, Amitabha, directly. May I also obtain the prophecy there. In the perfect pure land of the Victorious One Amitabha, the mandala of the retinue who practice is good and joyful because it is peaceful and happy. Or, as it is said, the form is good and the mind is joyful with qualities. Adorned with all qualities, abandoning the practice of bad states, therefore good. In the center of those who are joyful with the joy of samadhi within and all the qualities of place, implements, and desires accomplished by the power of aspiration without, from the extremely beautiful precious lotus, having been born by transformation, when practicing the practice of a Bodhisattva, the Victorious One Amitabha directly prophesies, saying, "You, in this world called so-and-so, in this kalpa called so-and-so, will become such-and-such a Buddha." May I also obtain (the prophecy) at that time, in that mandala of the retinue with the difference of place and companions. The fifth is: There, after I have obtained the prophecy, with hundreds of millions of emanations, also with the power of wisdom, in the ten directions, I will do many benefits for sentient beings. In the land of Sukhavati, I, the one who makes aspirations, prophecy