Chinese
为了像他那样行持佛法，我将所有这些功德完全回向。如果有人认为，普贤王如来自己不应该像他那样发愿，这并不矛盾，因为这是为了让年轻的诺桑等追随者能够发愿。普贤王如来自己为了自己的利益，也不需要发其他的愿，因为没有区别。方式如何呢？身语意皆清净，行持清净，净土皆清净，回向也贤善，如同智者一般，愿我也能像他一样。对于任何应以任何方式调伏的众生，示现无量身，以一音表达所有众生的语言，以及虽不分别却能无混杂地知晓，并能进入大悲三摩地的意，即三门皆清净。在六度行中，去除悭吝等垢染，不清净的刹土也能完全清净，通过发无边贤善的回向，如同智者大菩萨们，与普贤王如来一同行持一般，愿我也能像普贤王如来一样。有些注释中说：“智者贤善，回向如何”，意义上没有太大差别。为了从各方面行持贤善，我将行持文殊菩萨的愿。于未来一切劫中不疲厌，我将圆满他的一切事业。为了始终清净的法，即初、中、后三者皆清净，行持贤善行，我将像圣者文殊菩萨一样行持。愿所有佛陀、普贤王如来和文殊菩萨的愿，于未来无尽的劫中不疲厌，并带着欢喜，我将圆满诸佛菩萨的一切意愿事业。第三，总结意义：愿行持清净无有边际，愿功德也无量无边。安住于无量行持中，我将证悟所有这些幻化。我的布施等因行之边际是：
English
In order to practice the Dharma like him, I completely dedicate all these merits. If one thinks that Samantabhadra himself should not make aspirations like himself, this is not contradictory, because it is said for the sake of the young Norbu Sang and other followers to be able to make aspirations. Samantabhadra himself does not need to make other aspirations for his own benefit, because there is no difference. How is it? Body, speech, and mind are all pure, conduct is pure, pure lands are all pure, and dedication is also virtuous, like a wise person, may I also be like him. For any sentient being who should be tamed in any way, showing limitless bodies, expressing the language of all beings with one sound, and the mind that knows without confusion while not discriminating, and can enter the samadhi of great compassion, that is, the three doors are all pure. In the practice of the six perfections, removing the defilements of stinginess, etc., even impure lands can become completely pure, and by making limitless virtuous dedications, like the wise great Bodhisattvas, practicing together with Samantabhadra, may I also be like Samantabhadra. Some commentaries say: "The wise are virtuous, how is the dedication," there is not much difference in meaning. In order to practice virtue from all aspects, I will practice the aspirations of Manjushri. In all future kalpas, without weariness, I will perfect all his deeds. For the Dharma that is always pure, that is, the beginning, middle, and end are all pure, practicing virtuous conduct, I will practice like the noble Manjushri. May all the aspirations of the Buddhas, Samantabhadra, and Manjushri, in the endless future kalpas, be without weariness, and with joy, I will perfect all the intended deeds of the Buddhas and Bodhisattvas. Third, summarizing the meaning: May the practice be pure and without limits, may the merits also be immeasurable. Abiding in limitless practice, I will realize all these illusions. The limit of my giving and other causal practices is:
Chinese
不要变成这样，说“只有这么多”来限定它。从那之中产生的果实，陀罗尼和无畏等等的功德，也愿成为不可限定的。像这样安住于行持和功德不可限定之中后，那些佛和菩萨们，身语意的种种幻化，我完全了知，最初见到并且知晓，最终愿能获得。此论中将最终果位与佛陀结合的方式，虽然一再出现，但果位的分类，特别详细和清楚地不出现的原因是，善良行持者不是贪求大的菩萨们，与最初发心相关的愿望所控制，菩萨的阶段，对自身利益的关注的差别不太明显，如果仅仅出现为自己利益而寻求菩提的情况，为了避免这种情况，也发善良行持的誓言。即使在所有凡夫的阶段，对于阻止关注自身利益，这个誓言本身非常重要，自他交换的菩提心的根本和最终也是依赖于善良行持的誓言，这也是避免在成就菩提时缺乏耐心的伟大盔甲。第三，显示愿望的边际和利益，分为愿望的边际的解说和利益的实际解说。第一是：虚空的边际究竟是多么大，所有众生的边际也是同样；业和烦恼究竟是多么的无尽，我的愿望的边际也是同样。所谓虚空的边际究竟是多么大，因为虚空没有边际，十方无尽是多么大，所有众生的边际也是同样，是无尽的。众生有多少，业和烦恼也有多少，就像业和烦恼的边际变得不可衡量一样，我的愿望的边际也同样，因为是相同的，所以是无量的。总之，我消除所有众生的所有业和烦恼，并且发愿将所有众生安置于无上菩提，并且在没有完成之前，众生们
English
May it not become limited by saying, "It is only this much." May the qualities arising from that, such as dharanis and fearlessness, also become immeasurable. Thus, having remained in conduct and qualities that are immeasurable, may I fully realize all the manifestations of body, speech, and mind of those Buddhas and Bodhisattvas. May I first see and know them, and ultimately, may I attain them. In this text, although the way of connecting the ultimate result with Buddhahood appears again and again, the reason why the classification of results does not appear particularly detailed and clear is that Bodhisattvas who are practitioners of good conduct and are not overly desirous are controlled by the aspirations associated with the initial generation of bodhicitta. In the stage of a great being, the difference in focusing on one's own benefit is not very apparent. If the situation of seeking enlightenment for one's own benefit alone is about to arise, then in order to avoid that, one also makes the vow of good conduct. Even in all the stages of ordinary beings, this vow alone is important for preventing focus on one's own benefit. The root and ultimate of the bodhicitta of exchanging self and others also depend on the vow of good conduct, and this is also the great armor for avoiding impatience in accomplishing enlightenment. Third, showing the extent and benefits of the aspiration, it is divided into explaining the extent of the aspiration and explaining the actual benefits. The first is: "As far as the limit of space extends, so too is the limit of all beings. As far as karma and afflictions are endless, so too is the limit of my aspiration." As for saying, "As far as the limit of space extends," since space has no limit, as far as the ten directions are endless, so too is the limit of all beings, it is endless. As many beings as there are, so too are karma and afflictions. Just as the limit of karma and afflictions becomes immeasurable, so too is the limit of my aspiration, because it is the same, it is immeasurable. In short, I eliminate all the karma and afflictions of all beings without exception, and I aspire to establish all beings without exception in unsurpassed enlightenment, and until that is accomplished, the beings
Chinese
我摧毁一切痛苦和不悦，我祈愿成就一切在任何地方以任何方式应有的圆满。如此祈愿，是基于极其坚定的信心和勇气，伴随着伟大的慈悲、强烈的意愿和精进。将这一切置于证悟空性的智慧和如其所缘而自在掌控一切的禅定之中。为了在无尽的时间里积累转变的助缘，通过无数的门径完全转变，以此回向和祈愿。因此，祈愿与回向相符而成就。因为在轮回中，不可能让一个众生也不遗漏地完全解脱。此祈愿的果实一旦圆满，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。同样，此祈愿也与祈愿相符，持续不断地产生利益众生的伟大果实，即使最终穷尽未来，其果实也不会耗尽和圆满。因此，祈愿的圆满是指能够成就一切可以成就之事，而不是指已经圆满之事。此偈颂也显示了祈愿的本质极其美好和广大，并且显示了成就的伟大，我认为它汇集了巨大的利益。有些人说这是显示了祈愿的程度，这是不好的。第二，真实显示利益，分为简略显示、广说和总结三部分。第一部分是：无论哪个十方无量刹土，以珍宝庄严而供养诸佛，以及天人和人最高的安乐，如刹土微尘数劫供养，不如听闻此回向之王后，对殊胜菩提生起极大欢喜，哪怕仅仅一次生起信心，这也会转变为殊胜的殊胜福德。这显示了完全汇集殊胜的福德，即供养的对境是刹土之王——佛陀。
English
I destroy all suffering and displeasure, and I pray to accomplish all perfections that are appropriate in any place and in any way. Such prayer is based on extremely firm faith and courage, accompanied by great compassion, strong intention, and diligence. Placing all of this within the wisdom of realizing emptiness and the samadhi of freely controlling everything as it is aimed at. In order to accumulate the means of transformation for endless time, completely transforming through countless doors, dedicating and praying in this way. Therefore, the prayer is accomplished in accordance with how it is dedicated. Because in samsara, it is impossible to completely liberate even one sentient being without leaving any behind. The fruit of this prayer, once perfected, will not be exhausted. Therefore, even if infinite sentient beings are continuously liberated, the realm of sentient beings will not increase or decrease, just as it will not be exhausted. Similarly, this prayer, in accordance with the prayer, continuously produces the great fruit of benefiting others, and even if it is ultimately used up in the future, its fruit will not be exhausted or perfected. Therefore, the perfection of prayer means being able to accomplish all that can be accomplished, not that it has already been perfected. This verse also shows that the essence of prayer is extremely good and vast, and it shows the greatness of accomplishment, and I think it brings together great benefits. Some say that this shows the extent of prayer, which is not good. Second, the actual display of benefits is divided into three parts: brief display, extensive explanation, and summary. The first part is: Whichever limitless realms of the ten directions, adorned with jewels and offered to the Buddhas, and the supreme bliss of gods and humans, offered for as many kalpas as there are dust particles in the realms, is less than hearing this king of dedication, generating great joy in following the supreme Bodhi, and even generating faith just once, this will turn into the supreme of supreme merit. This shows the complete collection of particularly excellent merit, that is, the object of offering is the king of realms—the Buddha.
Chinese
如是说：供养之物广大繁多，利益甚多。如是，若以四种殊胜供养，则被誉为世间最大的福德。因此，对此回向生起信心，其利益也很大。更何况此世和来世有无边利益。这是什么意思呢？无论十方世界的无边广大之境，供养各种殊胜之物，如七政宝，因陀罗尼罗山等，以各种珍宝严饰充满，以及其他利益众生之物，天人的安乐之源，如饮食、衣物、住所、仓库、车乘、谷物，以及其他无边欲妙，将所有十方世界，多如尘沙，长久至劫末，持续不断地供养诸佛，则被誉为福德极大。如前所说，若不以四种殊胜的基、缘、摄、转摄持，且不回向菩提，则不是那么的殊胜广大，因为此福德是有漏的，且在感受异熟后会耗尽。因此，此更殊胜，即以听闻和闻所生慧理解此《善妙行愿王》，并对无上菩提生起极大信心，对菩提生起具足无边功德的定解，由此引发，从内心深处对菩提生起欢喜的信心，哪怕只生起一次，并发愿，那么，这将会成为比前者更为殊胜的无上福德，信者以信心发愿者亦是如此。或者，仅将此用于生起信心的利益上也可以，因为这是经文的直接显示。后者比前者殊胜的原因是，后者是无漏的善，并且由此必定会种下成佛的种子，最终的果实是不会穷尽的。随喜的意义是，菩提本身之境。
English
As it is said: The offerings are vast and numerous, bringing many benefits. Thus, if one offers with the four special qualities, it is known as the greatest merit in the world. Therefore, generating faith in this dedication also has great benefits. What need is there to mention the infinite benefits of this life and the next? This is the meaning: Whatever the boundless and vast realms of the ten directions, offering various excellent things, such as the seven royal emblems, Mount Indranila, etc., adorned and filled with various precious ornaments, and other things that benefit beings, the supreme source of happiness for gods and humans, such as food, clothing, dwellings, storehouses, vehicles, grains, and other infinite qualities of desire, even all those realms of the ten directions, as numerous as grains of sand, continuously for a long time until the end of the kalpa, offering them to the Buddhas, it is said that the merit is extremely great. As mentioned above, if it is not grasped by the four special qualities of basis, connection, retention, and transformation, and if it is not dedicated to Bodhi, then it is not so great, because that merit is with outflows, and after experiencing the ripening, it will be exhausted. Therefore, this is better, that is, understanding this "King of Excellent Conduct and Aspiration" through hearing and the wisdom arising from hearing, and generating great faith in the supreme, unsurpassed Bodhi, generating a definite understanding that Bodhi is endowed with infinite qualities, and being led by that, generating joyful faith in Bodhi from the depths of one's heart, even if only once, and making aspirations, then this will become the supreme and most excellent merit, far surpassing the former, and the one who makes aspirations with faith will become like that. Alternatively, it is also permissible to apply this only to the benefit of generating faith, because that is the direct indication of the text. The reason why the latter is superior to the former is that the latter is a virtue without outflows, and from this, the seed of Buddhahood will definitely be planted, and the ultimate result will never be exhausted. The meaning of rejoicing is the state of Bodhi itself.