Chinese
《贤善行愿赞释·圣妙密藏》。 觉囊多罗那他著。 《贤善行愿赞释·圣妙密藏》。 觉囊多罗那他著。
English
The Excellent Conduct Prayer Explanation: The Supreme Secret Treasury. Written by Jonang Tāranātha. The Excellent Conduct Prayer Explanation: The Supreme Secret Treasury. Written by Jonang Tāranātha.
Chinese
被加持能够进入其行为的坛城，安放在金刚珍宝莲花座上，如来佛毗卢遮那佛面向狮子宝座而坐。然后，菩萨摩诃萨圣者普贤显现，诺桑看到了无数奇妙的景象二十种。之后，心想如果能见到圣者普贤，就如同获得了遍知一般，就在那一瞬间，无边的智慧增长，也亲眼见到了世尊毗卢遮那佛。在他的面前，也看到了菩萨眷属的所有坛城。然后，菩萨普贤证得了与一切如来同等性，也看到他坐在珍宝莲花座上，他的每一个毛孔中，都发出如同所有世界极其微细的尘埃数量般的光芒之云，照亮了直至虚空边际，平息一切众生的痛苦等等，看到了二十多种不可思议的解脱大神通。之后，诺桑生起了欢喜和愉悦，将圣者普贤的身体部分分开，最终甚至在一个毛孔中，中央有娑婆世界，以及十方无量无边的世界之布局，以及它们从形成到毁灭之间的所有状态，都以影像的方式显现。此时出现了“连同欲界之境，连同色界之境，连同无色界之境，连同基，连同所依，连同形状”等语。此外，在此《华严经》中，也多次出现“无色界有器世界”的语句，因此，“无色”是对低劣的否定之语。普贤菩萨的每一个名号，都显示了直至过去边际的所有世界，以及诸佛和眷属的坛城，也显示了直至未来边际的所有世界。
English
Blessed to be able to enter the mandala of his conduct, placed on a vajra jewel lotus seat, the Tathagata Vairochana Buddha sits facing the lion throne. Then, the Bodhisattva Mahasattva, the noble Samantabhadra, appeared, and Norzang saw twenty sets of countless wondrous sights. Thereafter, thinking that seeing the noble Samantabhadra was like attaining omniscience itself, in that very instant, infinite wisdom increased, and he also directly saw the Bhagavan Vairochana. In front of him, he also saw all the mandalas of the Bodhisattva retinue. Then, the Bodhisattva Samantabhadra, having attained equality with all the Tathagatas, also saw him seated on a precious lotus throne, and from each of his pores, many clouds of light rays, equal to the extremely fine dust of all the world realms, emanated, illuminating up to the edge of the sky, pacifying the suffering of all sentient beings, and so forth, he saw more than twenty inconceivable great miracles of liberation. Thereafter, Norzang felt joy and happiness, and separated the parts of the noble Samantabhadra's body, and finally, even in one pore, in the center was the Sahā world realm, and the layouts of the ten directions of countless and limitless world realms, and all their states from formation to destruction, appeared as images. At this time, the phrases "together with the realm of desire, together with the realm of form, together with the realm of the formless, together with the base, together with the support, together with the shape" appear. Furthermore, in this Avatamsaka Sutra, the statement "the formless realm has a vessel world" appears again and again, therefore, "formless" is a word of negation for inferiority. Each of Samantabhadra's excellent names also showed all the world realms up to the edge of the past, as well as the Buddhas and the mandalas of the retinue, and also showed up to the edge of the future.
Chinese
每个佛陀面前都有一个普贤菩萨。在他们的每一个身体上，也显现出过去、现在、未来三时所产生的一切知识的影像。然后，普贤菩萨自己以无尽的化身来行持利益众生的事业，以及令佛陀欢喜的方式。为了这些，他讲述了过去菩萨如何修持无尽的行持。当住在佛陀毗卢遮那佛面前的普贤菩萨伸出手放在善财童子的头顶上时，在遍布十方无尽世界的微尘数世界中居住的每一位佛陀的侍者，也都有普贤菩萨的右手放在善财童子的头顶上，并进入了许多不同的法门。然后，稍微回答了基于该化身的提问，讲述了如何修持作为这种化身之因的无尽行持。他说：‘看看我清净的身体。’在普贤菩萨的每一个毛孔中，也看到了不可言说又不可言说的佛刹海，以及显现佛陀事业等等的无尽景象。听到了普贤菩萨的教诲和随后的指示后，进入了他身体所包含的一切世界，从而成熟众生。然后，善财童子自己也获得了无尽的解脱，并展示了这一点。此后，这样说道：然后，菩萨摩诃萨普贤菩萨为了忆念和显明地表达从一个世界到另一个世界，经过劫和无尽劫海，以及不可言说又不可言说的佛刹微尘数之精华，以偈颂的形式发愿道：‘所有十方世界的众生’等等出现。这是为了清净佛土，以及获得如是无尽的解脱。后学者也应如此发愿，并按照这个意义去做。
English
Before each Buddha, there is also a Samantabhadra. On each of their bodies, the images of all the knowledge arising in the three times are also manifestly shown. Then, Samantabhadra himself, with endless emanations, demonstrates how to act for the benefit of beings and how to please the Buddhas. For these reasons, he explained how past Bodhisattvas practiced endless conduct. When Samantabhadra, who was dwelling before the Buddha Vairocana, stretched out his hand and placed it on the crown of Sudhana's head, the right hand of each Samantabhadra, who was also dwelling as an attendant to each Buddha in the world of countless atoms throughout the ten boundless directions, also came to rest on the crown of Sudhana's head, and he entered into many diverse Dharma gates. Then, after giving a slight response based on that emanation, he explained how to practice the endless conduct that is the cause of such emanations. He said, 'Look at my perfectly pure body.' In each pore of Samantabhadra, one also sees unspeakable and unrepeatable Buddha-fields as vast as the ocean, and endless manifestations such as the display of the Buddha's activities. Having heard Samantabhadra's instructions and subsequent teachings, he entered into all the realms of the world contained within his body, thereby ripening sentient beings. Then, Sudhana himself also attained that endless liberation and demonstrated it. Thereafter, it is said: Then, the Bodhisattva Mahasattva Samantabhadra, in order to remember and manifestly express the essence of the atoms of unspeakable and unrepeatable Buddha-fields, passing from one world to another through kalpas and endless oceans of kalpas, made aspirations in verse, saying: 'As many as there are beings in the ten directions,' and so forth. This is for the purpose of purifying the Buddha-fields and attaining such endless liberation. Followers should also make this aspiration and act according to its meaning.
Chinese
菩萨的行持，无疑会进入这种解脱。之所以要理解这一点，是因为“劫”和“劫”重复两次，表示数量众多。如此众多的劫中，十方不可言说、再不可言说的微尘数般的刹土，每一个都经历无数劫海般的成住坏空的过程。为了完全清净如此众多的刹土，为了完全成熟一切众生，将这一切都以空性、慈悲和善巧方便的智慧的本体反复地在心中串习，从而圆满地成就清净和成熟，并获得对刹土的自在，这就是“串习”的含义。这被称为“普贤行愿”，是菩萨普贤所说，或者因为获得自他利益圆满而一切美好，因为远离一切过失而一切皆善，所以是佛和一切菩萨的通名。而且，因为这个愿文中包含了所有的菩萨行，所以是所有佛菩萨的愿文。又，“善妙行”是指专注于普贤行，或者既是善妙又是行持，即善妙行，也就是菩萨的行持。最初听闻时是善的，中间思维修习时也是善的，最终证得佛果时也是善的。这是菩萨童子之地，也被称为如牧童般发起菩提心的愿文。关于正文的讲解，吉祥象论师的释论中，分别阐述了七支供的每一支，以及回向的分类、结尾和利益，总共归纳了十种意义。如果在这里这样说，就会变得冗长。清净相续的七支，正行愿文的分类，愿文的结尾和利益的阐述，以及将具有利益的愿文本身进行回向，总共有四个意义。第一个意义包括：顶礼，供养，忏悔罪业，随喜功德。
English
The practice of a Bodhisattva will undoubtedly enter into this liberation. The reason for understanding this is that the repetition of "kalpa" and "kalpa" twice signifies a large number. In so many kalpas, each of the countless, inexpressible, and further inexpressible dust-like realms of the ten directions undergoes the process of formation, abiding, decay, and emptiness for countless eons. In order to completely purify so many realms and to fully ripen all sentient beings, all of this is repeatedly cultivated in the mind as the essence of emptiness, compassion, and skillful means of wisdom, thereby perfectly accomplishing purification and maturation, and obtaining mastery over the realms. This is the meaning of "cultivation." This is called the "Samantabhadra's Aspiration Prayer," which was spoken by the Bodhisattva Samantabhadra, or because it obtains the perfection of self and other's benefit, it is all beautiful, and because it is free from all faults, it is all good, so it is a common name for Buddhas and all Bodhisattvas. Moreover, because this aspiration prayer contains all the practices of a Bodhisattva, it is the aspiration prayer of all Buddhas and Bodhisattvas. Furthermore, "Excellent Conduct" refers to focusing on the conduct of Samantabhadra, or it is both excellent and conduct, that is, excellent conduct, which is the practice of a Bodhisattva. It is virtuous at the beginning when hearing it, it is also virtuous in the middle when thinking and meditating, and it is also virtuous at the end when attaining Buddhahood as a result. This is the ground of a Bodhisattva youth and is also called the aspiration prayer of generating Bodhicitta like a shepherd. Regarding the explanation of the main text, in the commentary of the glorious Elephant of the Direction, each of the seven branches of offering is explained separately, as well as the classification, conclusion, and benefits of dedication, summarizing a total of ten meanings. If it is said like this here, it will become lengthy. The seven branches for purifying the continuum, the classification of the main aspiration prayer, the explanation of the conclusion and benefits of the aspiration prayer, and the dedication of the aspiration prayer itself that has benefits, there are a total of four meanings. The first meaning includes: prostration, making offerings, confessing misdeeds, and rejoicing in merit.
Chinese
以及，转法轮，请安住，回向善根，这七者。第一，顶礼支。简略地说明是： 遍布十方世界中， 三世逝去人狮子， 我以身语意完全， 顶礼彼等一切尊。 遍布十方世界中，有多少众安住于，这样连起来。不是指一个世界，或者十个等有数量的世界，而是指安住在无边无际的十方，我向他们顶礼。而且不仅仅是现在安住的，而是指三世逝去的，逝去的意思是已经出现。因此，向过去已经出现的，现在正在出现的，以及未来将要出现的一切顶礼。谁顶礼呢？我顶礼。向具有十方三世差别的一切顶礼。人狮子是指佛。一切，众多，完全，即全部。向彼等一切顶礼。以什么方式顶礼呢？不是被他人劝请等，而是以极大的欢喜，以极大的欢喜之门，身语意三者一起顶礼。就是这样。为什么称佛为人狮子呢？狮子能威慑一切野兽，没有畏惧，同样，在人类中也示现，能威慑魔和外道等，一切天人，对自己身语意和事业行为没有畏惧。有人会想，向众多佛顶礼有什么必要呢？向一尊佛顶礼的福德已经无边无际，那么向无边无际的佛顶礼的福德，更是无法衡量。广说分为三，其中身体的顶礼是： 以贤善行为之愿力， 诸佛完全以意现， 刹土微尘数之身体， 我向诸佛皆顶礼。 贤善行为之愿力，是指向贤善行为发愿，以对这种行为的意愿之力。诸佛，即佛，即使能够亲眼见到，或者不能亲眼见到，也要以意念信奉十方所有的佛，在每一尊佛的面前，自己的身体，刹土，即
English
And, turning the wheel of Dharma, requesting to abide, dedicating the merit, these are the seven. First, the prostration limb. Briefly explained: In the ten directions of the world, All the lions among men who have passed in the three times, I, with body, speech, and mind completely, Prostrate to all those venerable ones. In the ten directions of the world, how many beings dwell, connect it like this. It does not refer to one world, or ten worlds with a certain number, but refers to those dwelling in the boundless ten directions, I prostrate to them. Moreover, it is not only to those who dwell now, but to those who have passed in the three times, passing meaning having occurred. Therefore, I prostrate to all those who have already appeared in the past, those who are appearing now, and all those who will appear in the future. Who prostrates? I prostrate. To whom do you prostrate, who possess the distinctions of the ten directions and three times? The lion among men is the Buddha. All, many, complete, that is, all. I prostrate to all of them. How do you prostrate? Not being urged by others, but with great joy, through the door of great joy, with body, speech, and mind all together, I prostrate. That is how it is. Why is the Buddha called the lion among men? The lion overpowers all wild animals and has no fear, similarly, he manifests among humans, overpowering demons and outsiders, all gods and humans, and has no fear regarding his own body, speech, mind, and activities. Some may wonder, what is the need to prostrate to many Buddhas? The merit of prostrating to one Buddha is already boundless, then the merit of prostrating to boundless Buddhas is even more immeasurable. The extensive explanation is divided into three, among which the prostration of the body is: By the power of the aspiration of excellent conduct, All Buddhas are completely manifested in the mind, With bodies as numerous as dust motes of fields, I prostrate to all the Buddhas. The aspiration of excellent conduct refers to aspiring to excellent conduct, by the power of the intention for that conduct. The Buddhas, that is, the Buddhas, even if one can see them directly, or even if one cannot see them directly, one should believe in all the Buddhas of the ten directions with intention, in front of each of those Buddhas, one's own body, a field, that is,