Chinese
就像那样，因为前后所有都要结合。最后说的是，像第二佛一样的译师益西德也那样说了。前往菩提树王座等等这些，主要是色身殊胜之身的化身的事业，但因此那样显示的原因是，在下方的密严刹土中，圆满受用身的幻化也同样显现。报身恒常安住，密严刹土中没有魔的侵扰，认为示现父母的出生和调伏魔等与报身的事业不符，这是非常狭隘的想法，是对这些地方陷入黑暗的说法，因为那报身的一个毛孔中，也示现十方三世所有佛的事业，仅仅如此报身也不会涅槃，也不是说那里有魔。这样的话，第一个和第二个利益，以及第八个从业障中清净，这三个是舍弃不顺品，第四个获得，第五个生活，第六个善得，这三个是顺缘具足的利益，这样六个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，其中一方被压倒，是从来世以后。第七个进入普贤行，第十个相貌圆满的一方面意生身，是获得地的时期的利益。第十三个是获得佛陀的时期的，十三种利益也是在现法中产生的利益，以及来世各自出生的阶段的，以及获得圣地的，以及究竟的阶段的利益，总共归纳为四个类别。第三个是意义总结：任何善妙行愿此，执持以及宣说或读诵之，其之异熟佛陀知，于胜菩提勿犹豫。士夫任何善妙行
English
Like that, because all before and after must be combined. What is said at the end is that the translator Yeshe De, like the second Buddha, also said the same. Going to the Bodhi tree throne and so on, these are mainly the activities of the emanation body of the supreme form body, but the reason for showing it that way is that in the lower Akanishta realm, the manifestation of the enjoyment body also appears in the same way. Since the Sambhogakaya always abides, and there is no intrusion of demons in the Akanishta realm, thinking that showing the birth of parents and subduing demons etc. are inconsistent with the activities of the Sambhogakaya is a very narrow-minded idea, and it is a statement that has fallen into darkness about these places, because even in one pore of that Sambhogakaya, all the activities of the Buddhas of the ten directions and three times are shown, and just by that, the Sambhogakaya will not pass into Nirvana, nor is it said that there are demons there. In that case, the first and second benefits, and the eighth, purification from karmic 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, so these six 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 subdue is also in both this life and the next, and one side 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 this very life, and the stage of each birth in the next life, and the attainment of the noble ground, and the benefits of the ultimate stage, which are all summarized into four categories. The third is the summary of the meaning: Whatever excellent conduct prayer this, Holding and also teaching or reciting it, Its maturation the Buddha knows, In supreme Bodhi do not doubt. Person whatever excellent conduct
Chinese
此乃行愿王之义，以恭敬心受持其义、词句及经卷，或讽诵，或读诵经卷，其成熟之果报，无边无际，不可思议，如实唯有佛陀能知，非声闻、缘觉所能及，何况凡夫俗子？其究竟之果，乃证得无上菩提，对此勿生犹豫，即毫无怀疑。在此，寂天论师之释文中，顺同因之果，一切殊胜之显赫，乃声闻、缘觉等所无法思议者，而福德之顺同因之果，则阐释为殊胜菩提。根本第四，于饶益之行愿作回向，分为：以佛子菩萨作回向而趣入，以诸佛作回向而趣入，以行愿之果显现作回向，以真实获得授记作回向，以成办利益有情作回向等五者。第一者：文殊如何了知及勇敢，普贤亦如是，我亦追随彼等一切而修学，此等一切善根皆回向。此于多数范本中，如文殊如何了知及勇敢般出现，如此，如是文殊了知一切所知，且于利益有情之事上勇敢，如是普贤亦然，此转变如是，勇敢云云仅为笔误。然于印度释及堪布益西德之释文中，则念诵为：文殊勇士如何了知，如是，圣文殊摧伏魔军，行利益有情之事，以殊胜智慧摧伏于事物之执着，成为勇士者，如何了知及领会回向，圣普贤亦如是，乃大勇士，亦如是领会不可思议之回向，我亦欲追随彼等殊胜菩萨，以欲求之心，将所立之善妙行愿之所有善根
English
Regarding this King of Aspiration Prayers, whether one respectfully holds its meaning, words, and texts, or recites it, or reads the texts, the ripening result is limitless and inconceivable. As it is, only the Buddhas know it, not even the Shravakas and Pratyekabuddhas can fathom it, let alone ordinary beings. The ultimate result is the attainment of unsurpassed Bodhi. Do not doubt this, be without hesitation. Here, in Shakya Friend's commentary, all the perfections of manifest high status, which are the result of a concordant cause, are inconceivable to Shravakas, Pratyekabuddhas, etc., and the result of a concordant cause of merit is explained as supreme Bodhi. The fourth of the root text concerns dedicating the beneficial aspiration prayer itself. There are five aspects: engaging in dedication by the sons, the Bodhisattvas; engaging in dedication by the Buddhas; dedicating the results of the aspiration prayer to be manifest; dedicating to actually receive prophecy; and dedicating to accomplish benefit for sentient beings. The first of these is: "Just as Manjushri knows and is brave, so is Samantabhadra. I will train to follow all of them, and dedicate all these virtues." In most examples, it appears as "Just as Manjushri knows and is brave." Thus, it becomes, "Just as Manjushri knows all knowable things and is brave in benefiting beings, so is Samantabhadra." In this translation, "brave" is merely a scribal error. However, in the Indian commentaries and in Khenpo Yeshe De's commentary, it is recited as, "How does Manjushri the hero know?" Thus, the noble Manjushri, who subdues the armies of Mara, engages in benefiting beings, and subdues the grasping of phenomena with supreme wisdom, having become a hero, how does he know and comprehend dedication? The noble Samantabhadra is also the same, being a great hero, and likewise comprehends inconceivable dedication. I also wish to train to follow all those supreme Bodhisattvas, and with a mind of desire, all the virtues of the aspiration prayer of excellent conduct that I have established
Chinese
所有这些都完全回向。第二，所有三世诸佛，对于任何殊胜的回向，我所有的善根，为了行持贤善之行，完全回向。所有于三世为了众生之利益而示现、行持的诸佛，对于任何殊胜赞叹的回向，对于任何贤善广大无边的回向之王，对于任何殊胜赞叹的回向，以那些回向，我所发的这些愿等所有善根，为了获得普贤行，完全回向。其含义是，我的这些善根，与诸佛的愿合为一体，愿这些善根成就那些愿，愿他们也成就这个，那些愿的成就之果也是普贤行。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，我临命终时，所有业障完全清除，现见阿弥陀佛，往生极乐世界。往生彼刹后，这些愿也都完全实现。如是完全被我充满，尽未来际饶益众生。我何时临命终时，所有业和烦恼的障碍完全清除，即一般业障，特别是忏悔等五种业障，以及阻碍现见佛陀的业障都得以清净。之后便能现见阿弥陀佛，见到阿弥陀佛也能再次消除许多业障，获得众多三摩地之门，没有截断等痛苦，临终之心也变得极为清净，伴随着众多三摩地，刚一去世，便会形成与他化自在天王之身相似的中阴身，于顷刻、瞬间、须臾之间获得安乐
English
All of these I completely dedicate. Secondly, all the Buddhas who have gone to the three times, with whatever dedication is supremely praised, all of my roots of virtue, in order to practice the Good, I completely dedicate. All the Buddhas who have come and gone for the benefit of sentient beings in the three times, with whatever dedication is supremely praised and extolled, with whatever dedication king that is good and vast and limitless, with whatever dedication is supremely praised, with those dedications, all of these roots of virtue, such as the prayers I have made, in order to attain the practice of Samantabhadra, I completely dedicate. Its meaning is that my roots of virtue are mixed with the prayers of the Buddhas, may these roots of virtue accomplish those prayers, and may they also accomplish this, and the result of the accomplishment of those prayers is also the practice of Samantabhadra. These two verses, such as "Manjushri the brave," because they include all dedications, are the unsurpassed dedication. Thirdly, when I come to the time of death, may all obscurations be completely removed, and having seen the Manifest Amitabha, may I go completely to that realm of Sukhavati. Having gone there, may all these prayers also be completely and entirely manifested. In this way, may I completely fill everything, and as long as the world exists, may I benefit sentient beings. Whenever I come to the time of death, may all the obscurations of karma and afflictions be completely removed and eliminated, that is, general obscurations, and in particular, the five obscurations such as repentance, and the obscurations that obstruct the manifest vision of the Buddha are purified. Then, I will be able to manifest and see the Buddha Amitabha, and seeing the Buddha will also eliminate many obscurations again, and having obtained many doors of samadhi, there will be no suffering such as cutting off, and that mind at the time of death will also become extremely pure, accompanied by many samadhis, and as soon as I pass away, a bardo body similar to the body of the king of the Paranirmitavasavartin gods will be formed, and in an instant, a moment, a short time, I will obtain bliss.
Chinese
在那样的净土中彻底往生，往生到那里之后，就在珍宝莲花的蕊苞的房子里，以化生的方式受生，祈祷发起这些善妙行愿的果报，也全部无余地显现和成就，如是我的愿望的果报，那些无余的自相续所需的也全部圆满和究竟，为了其他众生的利益所需的一切也完全圆满和满足希望之后，世间没有空尽之前，恒常为众生做无量的利益。第四，在胜者的吉祥欢喜的坛城中，从极为美妙的莲花中出生，由无量光胜者亲自，以真实的授记在那里获得。（祈愿）在胜者无量光佛的圆满净土中，行持的眷属的坛城安乐吉祥，或者如解释所说，形貌美好，心意因功德而欢喜，以一切功德而庄严，舍弃恶趣的行持而贤善，内里有禅定的欢喜，外在有从愿力而成就的处所和受用以及一切所欲的功德而欢喜的那些的中央，从殊胜的珍宝莲花中，化生之后，在行持菩萨行的时候，由胜者无量光佛亲自授记说，你在这个名为某某的世界中，在这个名为某某的劫中，将成为如是如是的佛陀，我也在那个时候，在处所和友伴的差别，眷属的坛城中获得。第五，在那里我获得殊胜的授记之后，以千百万亿的化身，以智慧的力量在十方中，为众生做众多的利益。在极乐世界中，发起愿望的我，获得如是的殊胜授记之后，以千百万亿等无量无数的化身，以唯一专注于利他的智慧的力量，也在十方世界的一切
English
May I be completely reborn in such a pure land. Having gone there, may I take birth miraculously in a house of precious lotus petals. May all the fruits of these prayers of good conduct be completely and fully manifested and accomplished without exception. Likewise, may all the fruits of my prayers, all that is needed for my own being, be completely fulfilled and perfected. May everything needed for the benefit of other sentient beings also be completely fulfilled and hopes satisfied. Until the world is empty, may I always do infinite good for sentient beings. Fourth: In that excellent and joyful mandala of the Victorious Ones, May I be born from an exceedingly beautiful and sacred lotus, And may I receive there the true prophecy Directly from the Victorious One, Infinite Light. In that perfect pure land of the Victorious One, Infinite Light, may the mandala of the retinue who practice be good and joyful with bliss and happiness, or as explained, may it be beautiful in form and joyful in mind with qualities, adorned with all qualities, virtuous by abandoning the conduct of bad migrations, with the joy of samadhi within, and the place and resources achieved from the power of aspiration externally, and in the center of all those who are joyful with all the desired qualities, having been miraculously born from an exceedingly beautiful sacred lotus of precious jewels, when practicing the conduct of a Bodhisattva, may the Victorious One, Infinite Light, personally prophesy, "In this world called so-and-so, in this eon called so-and-so, you will become such-and-such a Buddha." May I also obtain that at that time, in the distinction of place and companions, in that mandala of the retinue. Fifth: There, having perfectly obtained my prophecy, With hundreds of millions of emanations, By the power of wisdom, in all ten directions, May I do much good for sentient beings. In that pure land of Sukhavati, I, who make aspirations, having obtained such a perfect prophecy, with hundreds of millions of emanations and so on, immeasurable and countless, by the power of wisdom solely focused on benefiting others, also in all the worlds of the ten directions, in an instant