Chinese
每一个也为了无量众生，从救脱恶趣之苦开始，直至将他们安置于天界、声闻、缘觉以及无上菩提之间，利益众生，尽轮回未空之际成办之。 शाक्यབཤེས་གཉེན་（释迦友）的注释的说法是，念诵“以百俱胝无数之化身”。并且，那里的“去到那里之后”的这一个偈颂，似乎是在“利益众生”之后念诵。 善妙行愿等，这两个偈颂在西藏现存的《树庄严经》中没有出现，其他的汉文注释中也没有解释。释迦友的注释中出现，在一本单独制作的《善行》的汉文版本中也出现。堪布耶谢德也做了讲解，所以总的来说应该是经部的词句。因此，虽然这不包括在之前的五个章节中，但被称为完全回向于利他。第一个偈颂是： 善妙行愿所发之，我所积聚诸少善，以此众生发愿善，愿刹那顷皆成就。念诵和背诵《善妙行愿》的经文就是“发愿”。由此，我所积聚的少许善根，以此祝愿所有众生的心，口中念诵一致的愿望，所有属于愿望之类的善根，无需努力，无需长久等待，愿刹那间迅速全部成就。这以自己念诵善妙行愿的善根，祝愿所有众生的善愿成就，因此是完全回向于利他。第二个偈颂是： 任何以此善妙行回向，所获无量殊胜之福德，愿沉溺痛苦河流之众生，获得无量光佛之胜妙处。或者有些版本是： 善行完全回向之福德，无量极其超胜所获得。也是如此。以此行善回向，任何我的相续
English
Each and every one, for the sake of limitless sentient beings, starting from saving them from the suffering of the lower realms, up to establishing them in the realms of gods, hearers, solitary realizers, and unsurpassed enlightenment, may I accomplish benefiting beings as long as samsara is not empty. According to the commentary of Shakya Mitra, one recites, "With hundreds of billions of emanations." And it seems that this one verse, "Having gone there," is recited after "benefiting beings." The two verses beginning with "The aspiration of excellent conduct," do not appear in the actual Sutra of Arrayed Trees that exists in Tibet, nor are they explained in other Chinese commentaries. They do appear in the commentary of Shakya Mitra, and also in one Chinese version where the Bhadracaryapranidhana has been made into a separate volume. Khenpo Yeshe De also explained it, so generally it must be a statement from the sutras. Therefore, although this is not included in the previous five sections, it is called completely dedicating to the benefit of others. The first verse is: Whatever little virtue I have accumulated from reciting the aspiration of excellent conduct, may all the virtuous aspirations of beings be attained in an instant. Reciting and chanting the text of the Aspiration of Excellent Conduct is "uttering the aspiration." From that, whatever little virtue I have accumulated, with that, wishing in the minds of all sentient beings, and uttering the same words of aspiration, may all that belongs to the virtue of the nature of aspiration be attained quickly in an instant, without effort and without long delay. This, with the virtue of reciting one's own excellent conduct, wishes for the accomplishment of the excellent aspirations of all sentient beings, therefore it is a complete dedication to the benefit of others. The second verse is: Whatever limitless and supreme merit is obtained by dedicating this excellent conduct, may beings drowning in the river of suffering attain the excellent state of Amitabha. Or in some versions: The merit of completely dedicating excellent conduct is limitless, extremely superior, whatever is obtained. It is also like that. By this dedication of excellent conduct, whatever my continuum
Chinese
因此，通过获得那具有广大善根的福德，其自性善良而变得神圣，愿六道众生沉溺于生老病死等痛苦之河，能够完全获得世尊阿弥陀佛的极乐世界，那里连痛苦的名字也不存在，并且永远是安乐之地，愿他们能够往生到那里。关于《普贤行愿品》的结尾，以前在早期翻译时期，由译师化身的大德们翻译，其中大学者吉祥方象，释迦友，佛吉祥和善贤四位所作的注释被翻译出来。在那些注释的意义的良好总结之上，以智者之语和一些经文的意义来装饰，堪布益西德造了备忘录的大注释。据说大学者世亲造的注释，以及俄译师鲁珠造的注释，除了翻译上的差异外，与善贤的注释相同。因此，以第一个版本为权威，它们是善贤的注释，而不是那两位大学者的。善贤的注释也遗漏了方象注释的总结意义，除了在开头和结尾添加了一些诗句外，其余的看起来像是抄写。我没有见过佛吉祥的注释，但在这里，方象和释迦友的注释的重要意义都已完整地包含，并且几乎完全遵循了益西德的说法，并以自己领悟的一些善说来装饰而进行了解释。这样，根据《华严经》本身所说，并且根据大多数汉文注释，有六十个颂，而根据释迦友的注释，则增加了后面的两个颂。在这部经的许多藏文版本末尾，有这样的文字：这些愿王是殊胜的，利益无边众生，成就普贤所庄严的刹土，愿所有恶趣之处都空无。这些在经和前面提到的我所见过的注释中都没有。
English
Therefore, through obtaining that merit which has vast roots of virtue, and whose nature is good and has become sacred, may the sentient beings of the six realms who are drowning in the river of suffering such as birth, old age, sickness, and death, be able to fully attain the realm of bliss of the Bhagavan Amitabha, where even the name of suffering does not exist, and which is always a place of happiness, may they be born there. Regarding the conclusion of the "Samantabhadra's Aspiration Prayer," in the early translation period, it was translated by the great beings who were incarnations of translators. Among them, the commentaries made by the four: the great scholar Glorious Elephant of Direction, Shakya Mitra, Buddha Kirti, and Good Ornament, were translated. On top of the good summary of the meanings of those commentaries, adorned with the words of the wise and some meanings of the sutras, Khenpo Yeshe De made a great commentary of notes. It is said that the commentary made by the great scholar Vasubandhu, and the commentary made by Ngok translator Luju, are the same as the commentary of Good Ornament, except for the difference in translation. Therefore, taking the first version as authoritative, they are the commentaries of Good Ornament, and not of those two great scholars. The commentary of Good Ornament also omits the summarized meaning of the commentary of Elephant of Direction, and apart from adding some verses at the beginning and end, the rest seems like a transcription. I have not seen the commentary of Buddha Kirti, but here, the important meanings of the commentaries of Elephant of Direction and Shakya Mitra have been completely included, and it almost entirely follows the words of Yeshe De, and it has been explained by adorning it with some well-spoken words that I myself have understood. Thus, according to the Avatamsaka Sutra itself, and according to most Chinese commentaries, there are sixty verses, while according to the commentary of Shakya Mitra, the latter two verses are added. At the end of many Tibetan versions of this sutra, there are these words: These aspiration kings are supreme, benefiting infinite beings, accomplishing the pure land adorned by Samantabhadra, may all places of evil destinies be empty. These are not found in the sutra and the commentaries I mentioned earlier.
Chinese
据说，在《佛名经》的注释中也没有提到。据说，像巴果·贝若扎纳·热克西塔等翻译这部经文注释的译师们，是以翻译祈愿文的方式来做的。我认为确实如此。那里是很好的地方。这些祈愿之王，能成就最殊胜的主尊佛陀，利益无边的一切众生，特别是使十方所有世界的恶趣之处完全空尽，并以遍布一切方向的普贤菩萨的祈愿来庄严，愿能成就为特殊的清净刹土。这样的话，最后那三句偈颂，因为不是从《华严经》本身出来的，所以即使不引用，也应该知道没有缺漏的过失。这里说到：如此甚深广大的殊胜祈愿文，不是像我这样愚昧者的行境，为了调伏自己的智慧，我认为追随圣者的言教是没有过失的。从空性和慈悲的自显现中，禅定的行境，殊胜的世间，以及意生身和不可思议的生、死、转生的无量幻化，那是佛和伟大菩萨们的行境，不是其他人的行境。这个祈愿文圆满地显示了那个意义，因此是圣者唯一的行境。这是中间的偈颂。菩萨们的所有圆满的意念，都包含在八种大丈夫的分别念中。菩萨们日日夜夜都显现地趋向这八种分别念。归纳起来是：消除痛苦和财富，自身利益和堕入恶趣，愿望圆满和从轮回中解脱，无益于众生和无欲，第八是自他顺从。第一种分别念是：我何时才能消除一切众生的痛苦？第二种分别念是：我何时才能将贫穷的众生安置在巨大的财富中？第三种分别念是：这个血肉之躯何时才能利益众生？
English
It is said that it is not even mentioned in the commentary on the Buddha Names Sutra. It is said that translators such as Pagor Vairocana Rakshita, who translated the texts and commentaries of this scripture, did so in the manner of a prayer of aspiration. I think that is indeed the case. That is a good place. These kings of aspiration prayers accomplish the most supreme lord, the Buddha, benefit all limitless beings, especially emptying all the places of evil destinies in all ten directions, and adorning them with the aspirations of Samantabhadra, who is present in all directions. May it be accomplished as a special pure land. In that case, the last three verses, since they do not come from the Avatamsaka Sutra itself, even if they are not quoted, it should be known that there is no fault of omission. Here it is said: This profound and vast noble aspiration prayer is not the realm of practice for ignorant people like me, but in order to tame my own wisdom, I think that following the teachings of the holy ones is without fault. From the self-manifestation of emptiness and compassion, the realm of practice of meditation, the noble world, and the immeasurable transformations of birth, death, and transmigration of the mind-made body and the inconceivable, that is the realm of practice of the Buddhas and great Bodhisattvas, not the realm of others. This aspiration prayer perfectly reveals that meaning, therefore it is the sole realm of practice of the noble ones. This is an intermediate verse. All the perfect thoughts of the Bodhisattvas are contained in the eight kinds of thoughts of great beings. The Bodhisattvas manifestly turn towards these eight kinds of thoughts day and night. To summarize: eliminating suffering and wealth, self-benefit and entering evil destinies, fulfilling wishes and liberating from samsara, being unhelpful to beings and being without desire, the eighth is self and other compliance. The first thought is: When will I be able to eliminate the suffering of all beings? The second thought is: When will I be able to place poor beings in great wealth? The third thought is: When will this body of flesh and blood benefit beings?
Chinese
并且，第四种分别念是：即使我堕入恶趣，也心想何时才能利益众生。第五种分别念是：我何时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。第六种分别念是：我何时成佛，才能将众生从轮回中解脱出来。第七种分别念是：如果不能对众生产生巨大的利益，即使拥有极其圆满的出生、行为和受用，也绝不希求，哪怕只是毛发尖端的移动，以及呼吸的出入，也心想何时才能仅仅做到利益众生。第八是祈愿众生的罪业和痛苦成熟于我，我的安乐和善根令众生获得。菩萨们发愿的根本，是这些圆满的意乐。其中，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，是具有七种心意。此处也是对于这八种应发愿之处，恒常思念，并 желать 获得，才是真正的愿望。这些内容，此论已清楚地阐明。大士的第一种分别念是 желать 众生无苦安乐，即：十方所有众生，愿彼等恒时无病安乐。第二是 желать 获得财富，即：愿我圆满净治刹土和供养之仪轨，以及彼等一切事业。第三是以自身利益众生，即：身语意亦清净等，三门若为利他而行持，则将变得清净。第四是即使进入恶趣也能利益他众，即：随顺众生的行为而行。第五是满足众生的愿望，即：一切有情的佛法之义，乃至我以一切语言为彼等宣说佛法。第六
English
And, the fourth thought is: Even if I fall into the evil realms, I wonder when I will 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 transmundane wealth, that is, 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 I cannot bring great benefit to sentient beings, I will never desire even an extremely perfect birth, conduct, and enjoyment. Even the movement of a hair's tip, and even the intake and exhalation of breath, I wonder when I will be able to do only what benefits sentient beings. The eighth is the aspiration that the sins and sufferings of sentient beings may ripen upon me, and that my happiness and virtue may arise for sentient beings. The root of the aspirations of Bodhisattvas is these perfect intentions. Among them, the real aspiration is not expressed in words, but in mind. Thus it is said: The aspirations of the steadfast are those with seven intentions. Here also, for these eight places where aspirations should be made, constantly thinking and desiring to obtain them is the real aspiration. These contents are clearly explained by this treatise. The first thought of a great being is to desire sentient beings to be without suffering and happy, that is: May all sentient beings in the ten directions always be without illness and happy. The second is to desire to obtain wealth, that is: May I perfect the purification of the fields and the rituals of offerings, and all their activities. The third is to benefit sentient beings with one's own body, that is: Body, speech, and mind are also pure, etc. If the three doors are practiced for the benefit of others, they will become pure. The fourth is to benefit others even when entering the evil realms, that is: To act in accordance with the behavior of sentient beings. The fifth is to fulfill the wishes of sentient beings, that is: The meaning of the Dharma for all beings, up to I will teach the Dharma to them in all languages. Sixth