Chinese
《圣妙吉祥行愿释》：入于圣者们无边解脱之门。大译师法吉祥。 《圣妙吉祥行愿释》：入于圣者们无边解脱之门。大译师法吉祥。
English
"A Short Commentary on the Noble Good Conduct Prayer: The Gate to Entering the Boundless Liberation of the Noble Ones." The Great Translator Dharma Shri. "A Short Commentary on the Noble Good Conduct Prayer: The Gate to Entering the Boundless Liberation of the Noble Ones." The Great Translator Dharma Shri. This is called "A Short Commentary on the Noble Good Conduct Prayer: The Gate to Entering the Boundless Liberation of the Noble Ones." I prostrate to all the Tathagatas with their children, and to the Bodhisattva Samantabhadra! Having arisen from the ocean of the two accumulations, I pay homage to all the complete Buddhas. Regarding the fields and liberations of those Buddhas, I shall explain a hundred gates of entry. Here, within the Avatamsaka Sutra, the sutra called "Arrayed Trunks" teaches the vast conduct of Bodhisattvas. This prayer sutra is extracted from the final part of that. Who composed this prayer? In the past, the youth Norzang, having relied on many virtuous spiritual friends from Noble Manjushri to Maitreya, eventually, through the power of Manjushri's blessings, attained a vast realm of wisdom and became capable of entering the mandala of Samantabhadra's conduct. When the Bodhisattva Samantabhadra himself became his virtuous spiritual friend, he spoke this prayer to the youth Norzang from a great cloud of limitless emanations of inconceivable liberation wisdom. As it is said in the sutra: "Then, the Bodhisattva Mahasattva Samantabhadra, from countless kalpas and countless kalpas, passing from one world to another, adding as many Buddha-field dust motes as are inexpressible, in order to make manifest, uttered prayers in verse, such as 'As many as there are,' and so forth." There are three parts to explaining this: the introduction, the main body, and the concluding meaning. The first part includes the meaning of the title and the salutation of translation. First, in India, there are four languages. In Sanskrit, the title is: Āryabhadra caryā praṇidhāna rāja. When translated into Tibetan, it is "The King of Noble Good Conduct Prayers." This is because it was spoken by the Noble Samantabhadra, or because all of his conduct
Chinese
为了发起祈愿。又，善妙是初、中、后皆善的菩萨行，是全部汇集的祈愿大法，因此称为王。第二，译师在翻译之前，先向自己意乐的本尊圣妙吉祥童子顶礼。第二，正文的内容分为三：前行七支以净化自相续；正行广说祈愿的差别；后行显示利益的结语。第一部分有七支：顶礼、供养、忏悔、随喜，请转法轮、劝请住世、祈请不舍、回向。第一，顶礼支分有总说和广说两种。总说为：我顶礼。向谁顶礼呢？向十方世界无量无数，过去已经到来，现在安住，未来将要到来的三世诸佛，降伏一切众生，远离怖畏的人中狮子，所有无余安住的无量诸佛顶礼。谁顶礼呢？我顶礼。如何顶礼呢？身语意极其欢喜，即以大信心顶礼。广说分为三，身的顶礼是：以极恭敬顶礼。向谁顶礼呢？向战胜罪恶不善之法的诸佛顶礼。如何顶礼呢？以善妙行愿，即以对大乘行的希求之力，无论是否亲见诸佛，都以意念显现，在每一位佛前，将自身化为十方刹土微尘数，以所有化身恭敬顶礼。意的顶礼是：即使在一粒微尘之上，也有与微尘数相同的诸佛，诸佛各自被自己的佛子菩萨眷属围绕，无有必要地安住，如是所有被法界遍布的处所，都观想为被诸佛菩萨充满，以意念生起极大信心地顶礼。语的顶礼是：我赞颂。向谁赞颂呢？向所有善逝赞颂。如何赞颂呢？
English
For the purpose of making aspirations. Furthermore, "Excellent" refers to the conduct of a Bodhisattva that is virtuous in the beginning, middle, and end. It is the great king of aspiration prayers because it encompasses all of these. Secondly, before the translator begins the translation, he pays homage to the deity he desires, the noble Manjushri Kumara. Secondly, the meaning of the main text is threefold: purifying the mind-stream with the preliminary seven branches; extensively explaining the divisions of the main aspiration prayer; and concluding with the benefits shown in the subsequent section. The first part has seven branches: prostration, offering, confession, rejoicing, requesting to turn the wheel of Dharma, requesting to remain, requesting not to pass away, and dedication. First, the branch of prostration has two aspects: a concise explanation and a detailed explanation. The concise explanation is: I prostrate. To whom? To all the Buddhas of the three times—those who have already come in the countless realms of the ten directions, those who are presently abiding, and those who will come in the future—the lions among humans who subdue all beings and are free from fear, all the immeasurable Buddhas who abide without exception. Who prostrates? I do. How? With body, speech, and mind utterly delighted, that is, with great faith. The detailed explanation has three parts. The prostration of the body is: I prostrate with utmost reverence. To whom? To all the Buddhas who have conquered sinful and unwholesome dharmas. How? With the aspiration prayer of excellent conduct, that is, with the power of aspiration for the great vehicle's conduct, whether or not one directly sees the Buddhas, one visualizes them vividly in one's mind. In front of each of them, one emanates bodies as numerous as the dust particles of the realms of the ten directions, and with all those emanated bodies, one prostrates with utmost reverence. The prostration of the mind is: Even on a single atom, there are Buddhas equal in number to the atoms, each surrounded by their own retinue of Bodhisattva sons. They abide without any need. In this way, one imagines that all places pervaded by the sphere of Dharma are filled with Buddhas and Bodhisattvas, and with a mind of great and unwavering faith, one prostrates. The prostration of speech is: I praise. To whom? To all the Sugatas. How?
Chinese
那些逝者无尽的功德赞颂，如大海一般，通过语的造作，如大海般无边的声音，以赞叹所有一切胜者的功德的方式。第二是供养支，有二：有上的和无上的。第一是：对于那些显现安住者和意念所缘的胜者们，我将供养。以何供养呢？以各种鲜艳的花朵，和珍宝等的花鬘，以及吹奏敲打等悦耳动听的声音，和香气扑鼻的涂香，以及遮蔽暑热的珍宝伞和珍宝的光芒等火炬，以及与生俱来和混合而成的熏香等等，以及其他柔软光滑的衣物，和香气浓郁的彩绸和涂香，以及香气扑鼻的香粉，做成堆积如山的香堆，与须弥山相等，所有这些也都是材质优良，外形美观，颜色鲜艳，以陈设等方式特别殊胜的一切，以实物陈设和意幻化现的方式。像这样美好和陈设精美，所以称为殊胜和最胜。中间这里，在比克拉玛拉希拉的班智达曼嘎拉西日吉那那的手稿的印度范本中，有这样的组合：ra tna sa ra bhi tsa hA ra ba ra bhiH，di bya bi tsi tra be tA na ba ra bhiH，sarba Dha dzA（这里梵文原文写成Dha dzA，但是组合不正确，有一个范本写成Dha dza，虽然组合不正确，但是需要考察。），gra pa tA ga sa ra bhiH，su dza na te sha dzi nA na ka ro meH。夏卢译师将其翻译为：珍宝殊胜和顶饰殊胜等，以及，各种鲜艳的天物幡幢殊胜等，以及，胜幢殊胜和宝幢一切殊胜的，我将供养那些胜者。虽然这样翻译，但是在印度注释和藏文旧版本中都没有。无上的供养是：获得神力的圣者们的等持所化现的供养，无论有多少，那些之上没有天人的其他供品，所以是无上的，遍满一切方位的广大，以那些对一切胜者也特别欢喜的信心，和善妙行具有无边的利益。
English
Those praises of the departed ones, with inexhaustible qualities, like an ocean, through the actions of speech, with sounds as boundless as an ocean, in a way that thoroughly praises the qualities of all the victorious ones without exception. Secondly, the branch of offering has two aspects: superior and unsurpassed. The first is: To those victorious ones who are manifestly present and those who are the objects of mental focus, I shall make offerings. With what? With various radiant flowers, and garlands of jewels and the like, and the sounds of cymbals and pleasant sounds of blowing, striking, and playing, and fragrant ointments, and precious umbrellas that protect from heat and suffering, and precious lights such as torches, and incense and the like that are innate and compounded, and also thin, soft, and pliable garments, and fragrant colored silks and fragrant powders for ointments, made into bundles piled up like mountains, equal to Mount Meru, and all of these are of excellent material, with beautiful shapes and clear colors, adorned with arrangements that are particularly outstanding, all in the manner of actual arrangements and mental emanations. Because they are so good and well-arranged, they are called noble and supreme. In the middle here, in the Indian manuscript of the handwriting of the Pandit Mangala Shri Jnana of Vikramashila, there is such a combination: Ratna sara bhi tsa hA ra ba ra bhiH, Di bya bi tsi tra be tA na ba ra bhiH, Sarba Dha dzA (Here the Sanskrit original is written as Dha dzA, but the combination is incorrect. One manuscript says Dha dza, although the combination is incorrect, it needs to be examined.), Gra pa tA ga sa ra bhiH, Su dza na te sha dzi nA na ka ro meH. The translator Zhalu Lotsawa translated it as: "Gems are supreme and necklaces are supreme, and, various radiant divine banners are supreme, and, victorious banners are supreme and all precious banners, I will offer to those victorious ones." Although this translation appears, it is not found in any Indian commentaries or old Tibetan versions. The unsurpassed offering is: The offerings emanated from the samadhi of the great accomplished beings, however many there may be, above which there are no other offerings of gods and humans, so it is unsurpassed, vast, filling all directions, with those especially joyful faith towards all the victorious ones, and the Good Conduct has endless benefits.
Chinese
完全相信具有信心的力量所策动，我以这种方式向所有国土的诸佛和菩萨顶礼和供养。第三个是忏悔罪业的支分：由于贪欲、嗔恨、愚痴三种原因的策动，从而导致身体上的杀生等行为，以及语言上的妄语等行为，同样也包括意念上的害心等。通过身、语、意三门所造作的，或者教唆他人造作的，或者随喜他人造作的罪业，所有这些我所造作的罪业，都在诸佛菩萨面前，以强烈的忏悔之心，如法一一忏悔。第四个是随喜功德的支分：对于居住在十方世界的所有诸佛，以及诸佛的心子菩萨们，以及语子声闻中的须陀洹、斯陀含、阿那含，即有学位的，以及无学位的阿罗汉，以及趋向于此的有学位的独觉们，以及所有凡夫众生的功德，无论做了什么善事，我都以极度欢喜的心，随喜所有这些功德。第五个是请转法轮的支分：在十方世界的各个国土中，对于那些因无明黑暗而徘徊的众生，为了给他们指引道路，成为世间明灯的如来，他们已经历了所有证悟菩提的道次第，从而实现了圆满正等觉的果位。对于那些已经获得了对一切所知事物无执无碍的无上智慧的怙主们，我祈请他们转动无上的正法轮。第六个是请不涅槃的支分：对于那些以涅槃来调伏的众生，如来如果想要示现涅槃之相，为了利益一切众生，带来暂时的利益和究竟的安乐，我合掌祈请他们，在相当于所有佛土的微尘数量的漫长劫中住世。第七个是
English
Being fully motivated by the power of faith that believes, I prostrate and make offerings in this way to all the Buddhas and Bodhisattvas of all lands. The third is the branch of confessing misdeeds: Due to the motivation of the three causes of desire, hatred, and ignorance, leading to actions such as killing with the body, and lying with the speech, and similarly, harmful thoughts with the mind. Whatever sins have been committed through the three doors of body, speech, and mind, or caused others to commit, or rejoiced in the commission of, all those sins that I, the doer, have committed, I confess them all individually before the Buddhas and Bodhisattvas with a strong mind of repentance, according to the ritual. The fourth is the branch of rejoicing in merit: To all the Buddhas residing in the ten directions, and to the Bodhisattvas, the heart-sons of the Buddhas, and to the voice-sons, the Shravakas, Stream-enterers, Once-returners, Non-returners, those in training, and the Arhats who are not in training, and to the Pratyekabuddhas who are in training in that direction, and to the merit of all beings, without exception, whatever virtues they have done, I rejoice in all those merits with a supremely joyful mind. The fifth is the branch of urging the turning of the wheel of Dharma: In all the realms of the ten directions, for those sentient beings wandering in the darkness of ignorance, to guide them on the path, becoming the lamps of the world, the Tathagatas who have traversed all the stages of the path to enlightenment, thereby manifesting the state of perfect and complete Buddhahood. To all those protectors who have attained the unsurpassed wisdom that is unattached and unobstructed to all knowable things, I urge them to turn the unsurpassed wheel of the sacred Dharma. The sixth is the branch of requesting not to pass into Nirvana: For those beings to be tamed by passing into Nirvana, if the Tathagatas wish to show the manner of passing into Nirvana, for the sake of benefiting all beings, bringing temporary benefit and ultimate happiness, I prostrate with folded hands, requesting them to remain for as many great eons as there are atoms in all the Buddha-fields. The seventh is