Chinese
如是善得之后，以幻化众多百俱胝等无量无数之身，以唯一专注于利他之心的力量，于十方世界一切刹土之中，每一刹那亦令无量无边之有情，从救脱恶趣之苦开始，直至安置于天界、声闻、独觉以及无上菩提之间，恒常成办众多利益，乃至轮回未空之际，愿我皆能成办。如释迦友之释论所说，应念诵“以幻化百千俱胝身”。又，彼“往诣于彼”之偈颂，似应于此“成办众多利益”之后念诵。颂出《普贤行愿品》之“等”字等二偈，于《树庄严经》正藏之藏文中未出现，于其他清净汉文释论中亦无解说。于释迦友之释论中则有出现，又于单独成册之《普贤行愿品》汉文版本中亦有出现。堪布益西德亦曾作解说，故总的来说应是经部之语。因此，此处虽未包含于之前之五科判中，然可称为“完全回向于利他”，其中第一偈为：“颂出普贤行愿品，我所积聚诸微善，以此愿诸众生之，善愿刹那悉成就。”所谓颂出，即是读诵和念诵《普贤行愿品》。由此我所积聚之些微善根，愿所有众生心中所愿，口中所说之所有善愿，皆无需勤作，亦无需长久等待，于一刹那间，即迅速全部成就。此乃以自身颂出普贤行之善根，祈愿一切众生之善愿皆得成就，故为完全回向于利他。第二偈为：“以我回向此普贤行，所获无量胜福德，愿诸沉溺痛苦河众生，
English
Having thus attained excellently, with emanations countless, such as hundreds of millions of billions, etc., with the power of a mind solely devoted to the benefit of others, in all the realms of the ten directions, may I, in each and every instant, for limitless sentient beings, beginning with saving them from the suffering of the lower realms, up to establishing them in the heavens, the Hearers, the Solitary Realizers, and the unsurpassed Bodhi, constantly accomplish many benefits, until the cycle of existence is not empty. According to the commentary of Shakya Friend, one should recite, "With hundreds of thousands of millions of emanations." Also, that single verse, "Having gone there," seems to be recited after this "accomplishing many benefits." The two verses beginning with "Having recited the Prayer of Good Conduct," etc., do not appear in the actual Tibetan version of the Tree Ornament Sutra, nor are they explained in other pure Chinese commentaries. They do appear in the commentary of Shakya Friend, and also in a single Chinese version of the Good Conduct Sutra made into a separate volume. Khenpo Yeshe De also explained it, so generally it must be the words of the Sutra Pitaka. Therefore, although it is not included in the previous five sections here, it is called "Completely Dedicating to the Benefit of Others," the first verse of which is: "Having recited the Prayer of Good Conduct, whatever slight virtue I have accumulated, with this may all the good wishes of beings be attained in an instant." The so-called recitation is the reading and reciting of the Prayer of Good Conduct. With this slight virtue that I have accumulated, may all the wishes in the minds of all sentient beings, and all the good wishes spoken by their mouths, be attained quickly and completely in an instant, without effort or long delay. This is because one prays that the good wishes of all sentient beings may be attained by the virtue of one's own recitation of Good Conduct, so it is a complete dedication to the benefit of others. The second verse is: "By dedicating this Good Conduct, whatever limitless excellent merit is obtained, may all beings who are drowning in the river of suffering,
Chinese
愿获得无量光佛的境界！或者有些版本中说：“以完全回向善行的福德，愿获得无量极其殊胜的果位。”以此行善的回向，无论我相续中获得的福德，即因广大善根而无边，因本体善良而神圣的果位，愿六道众生沉溺于生老病死等痛苦之河者，都能获得世尊无量光佛的极乐世界，那是一个连痛苦之名也不可闻，且恒常安乐的境界，即愿能往生到那里。此《普贤行愿品》在以前前译时期，由译师和班智达的化身大德们翻译时，大导师吉祥方象，释迦友，佛称，善贤四位所著的注释被翻译，他们在善加汇集意义的基础上，以智者之语和一些经文的意义加以修饰，堪布益西德造了备忘录的大疏。据说大导师世亲造的注释，和惹译师龙树造的注释，与善贤的注释，除了译文的差别外，都是一样的，以最初的版本为准，应是善贤的，不是那两位大导师的。善贤的注释也舍弃了方象注释的简要意义，除了在开头和结尾增加了一些偈颂外，其余的看起来就像是抄写的一样。佛称的注释没有见到，但这里包含了方象和释迦友注释的意义精华，而且大部分也遵循了益西德的说法，并以自己领悟的少许妙语加以修饰而宣说。这样看来，如《华严经》中所说，以及大部分汉文注释一样，有六十个颂，而按照释迦友的注释，则增加了后面的两个颂。这部经的藏文版本大部分的结尾都有《普贤行愿王》。
English
May I attain the realm of immeasurable light! Or, some versions say: "By the merit of completely dedicating the practice of good, may I attain the immeasurable and exceedingly excellent state." By this dedication of good deeds, whatever merit I obtain in my continuum, which is boundless due to the vastness of its roots of virtue, and sacred due to the goodness of its essence, may all sentient beings of the six realms who are drowning in the river of suffering such as birth, old age, sickness, and death, attain the realm of the Bhagavan Amitabha, the Sukhavati pure land, where even the name of suffering is unheard, and which is a state of constant bliss, that is, may they be born there. This 'Bodhicaryāpraṇidhānarāja' was translated in the early translation period by the incarnate great beings of translators and paṇḍitas. The commentaries composed by the four, namely, the great teacher Pal Phyakyi Langpo, Shakya Shenyen, Sangye Drakpa, and Gyen Zangpo, were translated. On top of well-collected meanings, they were adorned with the words of the wise and the meanings of some sutras. Khenpo Yeshe De composed a great commentary of notes. It is said that the commentary composed by the great teacher Vasubandhu and the commentary composed by Ngok Lotsawa Nagarjuna are the same as the commentary of Gyen Zangpo, except for the difference in translation. Taking the first version as the standard, it should be Gyen Zangpo's, not those two great teachers'. Gyen Zangpo's commentary also abandons the concise meaning of Phyak Lang's commentary, and apart from adding some verses at the beginning and end, the rest seems like a copy. The commentary of Sangye Drakpa has not been seen, but here it contains the essential points of the meanings of the commentaries of Phyak Lang and Shakya Shenyen, and mostly follows the words of Yeshe De, and is explained with a little adornment of well-spoken words realized by oneself. Thus, as it appears in the Gandavyuha Sutra itself, and according to most Chinese commentaries, there are sixty verses, and according to the commentary of Shakya Shenyen, the last two verses are added. At the end of most Tibetan versions of this particular scripture is the 'King of Aspiration Prayers'.
Chinese
哦，这些是殊胜之主。利益无边众生，以普贤行愿庄严的刹土成就，愿所有恶趣之处完全空尽。 这段话在经部和之前所说的我所见到的注释中没有出现，据说在佛称的注释中也没有。据说，巴廓·贝若扎纳·RA吉达等翻译此经论的译师们，以翻译的祈愿方式造作的。我也是这么认为的，意义很好。这些祈愿之王，成就殊胜之主佛陀，利益无边众生，特别是十方所有刹土的恶趣之处完全空尽，十方全部以普贤行愿庄严的刹土，以殊胜的成就来成办。 这样看来，最后的三句偈颂，因为不是从《树干庄严经》中出现的，所以即使不引用，也知道没有缺少的过失。 此处说： 深广的殊胜祈愿，不是我等愚昧者的行境，为了调伏自己的智慧，随顺殊胜之语，想必没有过失。 从空性和慈悲的自显现中，禅定行境殊胜的世间，以及意生身和不可思议的生与死、转移、变化无尽。 这些是佛陀和伟大菩萨的行境，不是其他人的行境。 此祈愿完整地显示了那个意义，因此是圣者的唯一行境。 这是一段中间的偈颂。 菩萨们圆满的意乐，也包含在八种大丈夫的分别念中。 菩萨们日日夜夜都显现趋向这八种分别念。 归纳而言： 消除痛苦和富饶，自身利益和进入恶趣，圆满希望和从轮回中救度，无益于有情和无欲，第八是自他交换。 第一种分别念是：我消除所有众生的痛苦。
English
Oh, these are the supreme lords. Benefiting limitless beings, may the realms adorned with Samantabhadra's aspirations be accomplished, and may all the abodes of evil destinies be completely emptied. This passage does not appear in the Sutras or in the commentaries I mentioned earlier, and it is said to be absent even in the commentary of Buddha Kirti. It is said that the translators such as Pagor Vairocana Rakshita, who translated these scriptures and commentaries, composed it as a prayer in the style of translation. I also think so, the meaning is good. These kings of aspirations accomplish the supreme lord Buddha, benefit limitless beings, especially emptying all the abodes of evil destinies in all the realms of the ten directions, and accomplishing the realms of the ten directions adorned with Samantabhadra's aspirations with supreme accomplishment. Thus, the last three verses, because they do not appear in the Gandavyuha Sutra itself, it should be known that there is no fault of omission even if they are not quoted. Here it is said: This profound and vast noble aspiration is not the realm of practice for ignorant beings like me, but in order to tame my own wisdom, following the noble words, I think there is no fault. From the self-manifestation of emptiness and compassion, the noble world of meditative practice, as well as the mind-made body and the inconceivable birth and death, transference, and endless transformations. These are the realms of practice for Buddhas and great Bodhisattvas, not for others. This aspiration completely reveals that meaning, therefore it is the sole realm of practice for the noble ones. This is an intermediate verse. The perfect intention of the Bodhisattvas is also contained in the eight kinds of great man's discriminations. Bodhisattvas manifest and tend towards these eight kinds of discriminations day and night. In summary: Eliminating suffering and wealth, self-interest and entering evil destinies, fulfilling hopes and delivering from samsara, being unhelpful to sentient beings and being without desire, the eighth is the exchange of self and others. The first discrimination is: I eliminate the suffering of all sentient beings.
Chinese
想着什么时候才能消除痛苦呢？第二种念头是：我什么时候才能把贫穷的众生都变成富裕的众生呢？第三种念头是：这个血肉之躯什么时候才能利益众生呢？第四种念头是：我即使堕入恶道，什么时候才能利益众生呢？第五种念头是：我什么时候才能以世间和出世间的财富，即神通、受用、功德和功德等，圆满众生的愿望呢？第六种念头是：我什么时候成佛，才能将众生从轮回中解脱出来呢？第七种念头是：如果不能对众生有广大的利益，那么即使有最圆满的出生、行为和受用，也永远不希望，甚至连毛尖的移动和呼吸，什么时候才能只对众生有利益呢？第八是愿众生的罪恶和痛苦成熟在我身上，愿我能让众生得到安乐和善法。菩萨们发愿的根本，就是这些圆满的意乐。而真正的愿望，不是用语言表达，而是用心意。如是说，坚定者的愿望是，伴随着意念和欲望。因此，这里也应该常常忆念这八个发愿之处，并且渴望获得，才是真正的愿望。这些也都是这部论典所明白显示的。大士的第一种念头是希望众生没有痛苦，得到安乐，即“十方所有诸众生，愿彼恒时无病安乐”。第二是希望获得财富，即“净治田地与供养，及其一切诸事业，悉皆圆满而行持”。第三是以自己的身体利益众生，即“身语意亦皆清净”，等等，因为三门为利他而行持，就会变得清净。第四是即使堕入恶趣也……
English
Thinking, when will suffering be eliminated? The second thought is: When will I transform all impoverished beings into wealthy beings? The third thought is: When will this body of flesh and blood benefit sentient beings? The fourth thought is: Even if I fall into the lower realms, when will I be able to benefit sentient beings? The fifth thought is: When will I be able to fulfill the wishes of sentient beings with worldly and transworldly wealth, such as miraculous powers, enjoyments, merits, and virtues? The sixth thought is: When will I become a Buddha and liberate sentient beings from samsara? The seventh thought is: If there is no great benefit for sentient beings, then even if there is a most perfect birth, conduct, and enjoyment, I would never wish for it; even the movement of a hair's tip and breathing, when will they be able to only benefit sentient beings? The eighth is the aspiration that the sins and sufferings of sentient beings may ripen upon me, and that I may cause happiness and virtue to arise in sentient beings. These are the roots of the aspirations of Bodhisattvas, which are these perfect intentions. And the real aspiration is not expressed in words, but in intention. As it is said, the aspirations of the steadfast are accompanied by intention and desire. Therefore, here too, one should always remember these eight places of aspiration, and the desire to obtain them is the real aspiration. These are also clearly shown by this treatise. The first thought of the great being is to wish that sentient beings are without suffering and attain happiness, that is, "May all sentient beings in the ten directions always be without illness and happy." The second is to wish to obtain wealth, that is, "Purifying the fields and offerings, and all their activities, may they all be carried out perfectly." The third is to benefit sentient beings with one's own body, that is, "May body, speech, and mind also be pure," and so on, because the three doors become pure when they are practiced for the benefit of others. The fourth is even if falling into the lower realms...