Chinese
化现等同于世间界微尘数的身体，将所有这些身体完全集中起来，双手合掌，五体投地，对所有胜者佛陀，极其或非常地，在无尽的时间里，一次又一次或恒常地顶礼。 为什么称佛陀为胜者呢？ 经中说：从罪恶不善之法中生起我慢，因此接近（涅槃），我是胜者。 这样说的。 以众多身体顶礼的必要是，如果以认知为一体的身体顶礼也有大利益，那么以无量的方式信奉，更不用说了。 第二是意念的顶礼：一微尘之上，有等同微尘数的佛陀们，安住在佛子之中，如是所有法界，信奉完全被胜者们充满。 即使在一个极微小的微尘之上，也就是位置上，也安住着等同于所有佛土微尘数的佛陀们。而且，不是赤裸或狭隘的，佛陀们也被自己的佛子，也就是菩萨的眷属围绕，伴随着无数的供养陈设等，安住在净土的中央。如同一个微尘中存在的那样，所有法界，也就是法界如何遍布，微尘也如何遍布于一切处。所有方向都信奉被众多胜者充满，对他们以意念修持无上的信心。 其中的佛陀是指，所有非理性的都已清净，所有智慧都已增长。 菩萨被称为佛子，是因从法所生的佛子。 这甚至是直到发起最初的发心，或者如《圣十地经》所说：获得第一地的菩萨们，是生于如来种姓。 如是所说，是指与如来身语意各方面相同。 众多佛陀安住于一微尘等，是瑜伽士禅定境界中微尘的显现，对于初学者来说，仅仅是信奉和意念而已。 佛陀们的智慧境界也与之相似，但智慧
English
Emanating bodies as numerous as the dust particles in the world realms, gathering all those bodies completely, with palms joined and five limbs prostrated to the earth, to all Victorious Buddhas, extremely or very much, in endless time, again and again or constantly, I prostrate. Why are the Buddhas called Victorious Ones? The sutra says: From sinful, non-virtuous dharmas arises pride, therefore approaching (nirvana), I am victorious. Thus it is said. The necessity of prostrating with many bodies is that if prostrating with the awareness of one body also has great benefit, what need is there to mention believing in limitless ways? The second is prostration of mind: Upon one dust particle, there are Buddhas as numerous as dust particles, dwelling amidst the Buddha's sons. Thus, all the realms of dharma, I believe are completely filled with Victorious Ones. Even on top of one extremely small dust particle, that is, in location, there dwell Buddhas equal to the number of dust particles in all Buddha lands. Moreover, not naked or narrow, the Buddhas are also surrounded by their own sons, that is, the retinue of Bodhisattvas, accompanied by countless offerings and arrangements, dwelling in the center of the pure lands. Just as it exists in one dust particle, so too in all the realms of dharma, that is, how the realms of dharma pervade, so too the dust particles pervade everywhere. In all directions, I believe it is filled with many Victorious Ones, and with my mind, I cultivate unsurpassed faith in them. The term Buddha refers to those in whom all irrationality has been purified and all wisdom has increased. Bodhisattvas are called sons because they are sons born from the Dharma. This is even up to the generation of the first thought of enlightenment, or as stated in the Sutra of the Ten Bhumis, "Bodhisattvas who have attained the first bhumi are born into the lineage of the Tathagatas." As it is said, it means that they have become the same as the Tathagatas in body, speech, and mind. The dwelling of many Buddhas in one dust particle, etc., is how the dust appears in the meditative state of a yogi, and for beginners, it is merely belief and mental focus. The realm of wisdom of the Buddhas is also similar to that, but wisdom
Chinese
因为这仅仅是智慧的显现。不住留或不使用外在的微尘或禅定的境界，因为微尘和境界在胜义智慧的境界面前是不存在的。将法界的遍及程度安立为，没有法界不能遍及之处，就像天空无所不遍一样。然而，这个普贤菩萨的愿文，是对已经圆满的菩萨显现的。而且，这个愿文从初地开始真实地修习，从八地开始就圆满成就了。此外，在究竟的真实意义上，一切无余的法界在智慧本身中，都显现为如来坛城。这样一来，这就是与虚空同等的如来藏，是获得十地之前菩萨的行境。低于此地的菩萨仅仅是作为信仰的对象而已。然而，初学者如果对此生起信心，就会产生无量的果报。第三，语的礼敬是：以无尽赞叹大海，以音声支分大海之音声，赞颂诸佛一切功德，我赞颂一切善逝。对无边佛陀作赞颂，这是第二个意思的第一个，即对他们作赞颂。对于心中所观想的那些佛陀，以赞颂和功德大海无尽的方式，从一切赞颂之门来赞颂，其方式也是无尽如大海。以圆满的语言来表达，即以五种音声支分等，也就是以美妙等无量差别的如大海般的音声，如同天女妙音的语言一般。以这样的方式，赞颂一切诸佛的一切功德，我赞颂一切善逝。然后，在与法界同等之每一佛陀前，化现等同于刹土微尘数的身体，并以如是之身体顶礼每一佛陀之足，且每一身体又有如是之头颅，每一头颅又有如是之舌尖。
English
Since this is merely the appearance of wisdom, one does not dwell on or utilize external dust or states of meditative absorption, because dust and states do not exist in the face of ultimate wisdom. To establish the extent of the dharmadhatu as meaning that there is nowhere the dharmadhatu does not pervade, just as the sky appears to pervade everywhere. However, this aspiration of Samantabhadra appears to bodhisattvas who have already achieved perfection. Moreover, this aspiration is actually practiced from the first bhumi onwards, and it is known to be perfectly accomplished from the eighth bhumi onwards. Furthermore, in the ultimate definitive meaning, the entirety of the unexhausted dharmadhatu itself appears manifestly as the mandala of the Tathagata within wisdom itself. In that case, this is the Sugata-garbha equal to space, and it is the field of activity for bodhisattvas up to the attainment of the tenth bhumi. Bodhisattvas below that level merely take it as an object of faith. However, if beginners have faith in such a thing, limitless results will arise. The third, the homage of speech, is: With inexhaustible oceans of praise, with all the sounds of the ocean of vocal branches, I extol all the qualities of all the Buddhas, and I praise all the Sugatas. To praise those infinite Buddhas, this is the first of the second meaning, which is to praise them. To those Buddhas who are visualized in the mind, praising and extolling the inexhaustible ocean of qualities, from all doors of praise, the manner of praise is also inexhaustible like an ocean. Expressing it with perfect speech, that is, with the five vocal branches and so on, that is, with sounds like an ocean of limitless differences such as beauty, like the speech of the goddess Sarasvati. In this way, extolling all the qualities of all the Buddhas, I praise all those Sugatas. Then, in the presence of each Buddha who is equal to the dharmadhatu, one emanates bodies equal to the number of dust particles in the fields, and with such bodies, one bows down at the feet of each Buddha, and each body also has that many heads, and each head also has that many tongues.
Chinese
也相信能从那么多舌头中发出那么多赞歌。另外，所说的“海”等词，不要把“海”比作譬喻，而是指数字单位中的“海”，源于梵语词汇“萨穆德里”（samudri），以前的译师菩提萨埵们将其翻译为“无量海”。也就是指：一、十、百、千、万、十万、百万、千万、亿、兆等，以及“团”、“殊胜卧”、“单”、“扬起”、“千万个夜晚”，就像世间所说的“无量海”一样。虽然也有这样的说法，但仅仅用作比喻才是恰当的。第二种是殊胜的供养和无上的供养。第一种是：以殊胜的花朵、殊胜的花环，以及各种乐器、涂香、胜妙的伞盖，殊胜的灯和殊胜的焚香，来供养那些胜者。以殊胜的衣物和殊胜的香，以及与须弥山相等的面粉食子，和所有装饰精美的殊胜供品，来供养那些胜者。其中，“殊胜”和“胜妙”等词的意思是“好”。也就是指事物本身材质好，颜色和形状美丽，以及声音、气味、味道、触感圆满，装饰精美等等。因此，用各种美好的花朵，以及珍宝和花网等殊胜的花环，以及钹等各种乐器，包括弦乐器、吹奏乐器、打击乐器等各种美妙的声音，以及各种芬芳的涂香，以及胜妙的伞盖等旗幡、胜幢、幡条等等。用灯等无量光明的胜妙供品，以及混合或不混合的芬芳燃烧的殊胜焚香，来日日供养那些显现和意念所缘的胜者们。这里有些汉文版本中，后来的一些译师翻译为：用殊胜的珍宝和殊胜的项链，以及各种精美的天物和极好的旗帜，以及所有的胜幢和胜妙的旗幡，来供养那些胜者。这也出现在以前的注释中，但
English
And also believe that so many praises can arise from so many tongues. Furthermore, the mentioned terms like "ocean" should not be used as a metaphor for the ocean. Rather, the term "ocean" as a numerical place refers to the Sanskrit word "samudri," which was translated as "limitless ocean" by the early translators, the Bodhisattvas. This refers to one, ten, hundred, thousand, ten thousand, hundred thousand, million, ten million, hundred million, trillion, and so on, as well as "group," "supreme sleep," "single," "raised," and "millions of nights," just as it is known in the world as "limitless ocean." Although there is such an explanation, it is only appropriate to use it as a metaphor. The second type is superior offerings and unsurpassed offerings. The first is: With excellent flowers, excellent garlands, and all kinds of musical instruments, scented oils, supreme umbrellas, excellent lamps, and excellent incense, I make offerings to those victorious ones. With excellent clothes and excellent fragrances, and flour tormas equal to Mount Meru, and all the supreme offerings of particularly exquisite arrangements, I make offerings to those victorious ones. Among these, the meaning of terms like "excellent" and "supreme" is "good." That is, the material of the object itself is good, the color and shape are beautiful, and the sound, smell, taste, and touch are perfect, and the decoration is exquisite, and so on. Therefore, with various beautiful flowers, and precious jewels and flower nets, etc., excellent garlands, and cymbals and other various musical instruments, including stringed instruments, wind instruments, percussion instruments, and various beautiful sounds, and various fragrant scented oils, and supreme umbrellas, etc., banners, victory banners, streamers, etc. With lamps and other immeasurable excellent offerings of light, and mixed or unmixed fragrant burning excellent incense, I make offerings daily to those victorious ones who are the objects of manifestation and mental focus. Here, in some Chinese versions, some later translators translated it as: With supreme jewels and supreme necklaces, and various exquisite divine objects and excellent banners, and all the supreme victory banners and supreme streamers, I make offerings to those victorious ones. This also appears in previous commentaries, but
Chinese
这些内容没有出现在任何旧的藏文版本中。而且，现在也不再被念诵，因此这里没有写解释，很容易理解。用诸如天和人所做的神圣服装，以及用“恰恰”制作的物品，供养，以及最好的香料，以及装在袋子里的好香粉，堆积如须弥山的各种物品，所有这些供品都以其美丽的陈设而卓越，我将供养给那些胜利者。上面提到的那些只是象征性的，世界上有多少好的供品和好的陈设，都以实际陈设和意念变幻的方式供养。第二，无上供养是：所有那些无上广大的供养，我都献给所有的胜利者。凭借对善行实践的信仰的力量，我向所有的胜利者顶礼膜拜并供养。所有我所做的供养都是无上的，甚至在天界以下，更不用说之上了，没有什么能与之相比，这是由获得力量的菩萨们所做的供养。而且，它之所以广大，是因为它充满了所有的佛土。这些供养，对于所有上述的胜利者，尤其以无上的信仰和对善行实践有不可估量的利益的信念的力量来接受，我向所有的胜利者顶礼膜拜并供养。因此，这些不可思议的顶礼膜拜的方式和无上的供养，因为实际上无法做到，所以主要是通过意念来做到，并祈祷未来能够实现，这才是意义的关键，正如“凭借善行实践的祈愿的力量”和“凭借对善行实践的信仰的力量”所说的那样。此外，经中说：这三种是供养和侍奉如来无上的方式。供养的行为会产生无量的功德。这三种是什么呢？发起无上圆满正等觉之心，受持如来们的法，以及如何
English
These contents do not appear in any old Tibetan versions. Moreover, they are no longer recited nowadays, so no explanation is written here, and it is easy to understand. With sacred garments made by beings such as gods and humans, and items made with "chak-chak," offerings, and the best of fragrant substances, and good fragrant powders packed in bags, piles of various items stacked like Mount Meru, all these offerings are excellent because of their beautiful arrangements, I will offer to those victorious ones. Those mentioned above are only symbolic; as many good offerings and good arrangements as there are in the world, are offered in the manner of actual arrangements and mental transformations. Second, the unsurpassed offering is: All those unsurpassed and vast offerings, I dedicate to all the victorious ones. By the power of faith in the practice of good deeds, I prostrate and offer to all the victorious ones. All the offerings I make are unsurpassed, even below the heavenly realms, let alone above, there is nothing comparable to it, these are the offerings made by Bodhisattvas who have attained power. Moreover, it is vast because it fills all the Buddha-fields. These offerings, for all the aforementioned victorious ones, are especially accepted with unsurpassed faith and the power of faith that believes in the immeasurable benefits of the practice of good deeds, I prostrate and offer to all the victorious ones. Therefore, these inconceivable ways of prostration and unsurpassed offerings, because they cannot be actually done, are mainly done through intention, and praying that they can be achieved in the future is the key to the meaning, as it is said, "by the power of the aspiration of the practice of good deeds" and "by the power of faith in the practice of good deeds." Furthermore, the sutra says: These three are the unsurpassed ways of offering and serving the Tathagata. The act of offering will produce immeasurable merit. What are these three? Generating the mind of unsurpassed, perfect, and complete enlightenment, upholding the Dharma of the Tathagatas, and how