Chinese
《圣妙吉祥行愿释·善说总集》 扎巴坚赞著 《圣妙吉祥行愿释·善说总集》 扎巴坚赞著 《圣妙吉祥行愿释·善说总集》 敬录。究竟二利圆满佛，离欲清净之法及持彼，胜子二者等圣众，敬礼后释妙吉祥行之词义。解释此《圣妙吉祥行愿王》时，初善为首义，中善为正文义，后善为结尾义三者。初者有名称义与译礼二者。初者是：印度有四大语言，其中，梵语中此经名为Ārya等。若译为藏语，Ārya是圣，Bhadra是贤善，Cārya是行，Praṇidhāna是愿，Rāja是王。或因圣者普贤所说，或因其行愿之故。又贤善是初中末三时之善，乃菩萨之行。初闻时，能定解其义，生起信心的信；中思时，能知可得而生喜；后修时，乃如实知之智慧之因。是故，此乃总集一切之大愿经，故名为王。二者是：译师于翻译前，先向自己所喜之本尊圣妙吉祥童子顶礼。如是记载。二、正文义分三：修习能成办愿之积资净障之次第；真实宣说愿之差别；后以开示利益而作结尾。初者分七，初者为顶礼支分二：一、总说，乃指示、显示无边刹土之庄严差别，以及过去已成佛、现在正成佛、未来将成佛者，所有十方世界一切
English
《A Commentary on the Words and Meanings of the Noble Good Conduct: A Collection of Excellent Explanations》 by Drakpa Gyaltsen. 《A Commentary on the Words and Meanings of the Noble Good Conduct: A Collection of Excellent Explanations》 by Drakpa Gyaltsen. 《A Commentary on the Words and Meanings of the Noble Good Conduct: A Collection of Excellent Explanations》 Herein. Having paid homage to the Buddhas who have perfected the two benefits, the sacred Dharma free from attachment, and the supreme sons who uphold it, as well as the noble assembly, I shall explain the words and meanings of the Good Conduct. In explaining this King of Aspiration Prayers of the Noble Good Conduct, there are three parts: the virtue of the beginning, the virtue of the middle, and the virtue of the end. The first has two parts: the meaning of the title and the translation homage. The first is: In India, there are four major languages. In Sanskrit, the title of this text is Ārya, etc. When translated into Tibetan, Ārya is Noble, Bhadra is Good, Cārya is Conduct, Praṇidhāna is Aspiration, and Rāja is King. Either because it was spoken by the Noble Samantabhadra, or because his conduct is made into an aspiration. Furthermore, Goodness is the virtue of the three times—beginning, middle, and end—which is the conduct of a Bodhisattva. In the beginning, upon hearing, there is faith that ascertains the meaning and believes. In the middle, upon thinking, there is joy upon realizing that it can be attained. In the end, upon meditating, it is the cause of wisdom that knows things as they are. Therefore, it is a great sutra of aspiration that encompasses all of these, and thus it is called King. The second is: Before the translator began the translation, he paid homage to the deity he desired, the Noble Mañjuśrī Kumārabhūta. This is what is recorded. Second, the meaning of the main text has three parts: the order of practice for accumulating merit and purifying obscurations, which are the causes for accomplishing aspirations; the actual explanation of the divisions of aspiration in detail; and the conclusion by showing the benefits afterwards. The first has seven parts. The first is the branch of paying homage, which has two parts: the teaching and the explanation. The first is the concise teaching, which indicates and shows all the boundless realms and their unique arrangements, and all those who have become Buddhas in the past, are becoming Buddhas now, and will become Buddhas in the future, in all the ten directions of the world.
Chinese
即，三世所逝诸佛从兜率天之处，为利有情而示现人身。譬如狮子以威势压倒一切猛兽和野兽而无所畏惧一样。如来也以威势压倒魔和外道反驳者，天和人等一切，无所畏惧或胆怯。以智慧功德超胜的众多人中狮子，皆于意念中观想。我以身敬礼佛及佛子等，无一遗漏，以语赞颂，以意欢喜，以大欢喜顶礼。第二，广说分三。第一，身体之礼：从对救护处之善妙功德行，极度信赖之愿力所生，从一切罪恶不善之法中胜出，总集一切方与时，于意念境中如现量般观想。于彼等一一之前，化现自身与十方刹土之微尘数相等之身。以彼等一切身皆极度恭敬，即合掌并以五体投地。于佛及佛子等一切，于无尽时中极度顶礼。第二，意之礼：于一极微尘之上，亦有与所有佛土之微尘数相等之诸佛安住。且非裸露与疑惑，诸佛亦为各自之佛子菩萨圣众所围绕。并具无量供养之陈设，安住于诸佛土之中央。如一微尘上所有，如是法界无尽，直至虚空界之边际，所有无一遗漏之极微尘中，亦信解为众多佛所充满。于彼等修习无上意之信心，应调伏自心。第三，语之礼：如意念中所作之佛及佛子等，赞颂称扬彼等无尽功德如海。语之作用，即音声之支分，如舌、颚等，化现如海般众多，直至边际。
English
That is, the Buddhas who have passed in the three times, from the place of Tushita heaven, manifested in human form for the benefit of sentient beings. Just as a lion overwhelms all beasts of prey and wild animals with its power and is fearless. Similarly, the Tathagata also overwhelms all demons and heretical opponents, gods and humans, and has no fear or timidity. With the virtues of wisdom surpassing, many lions among men are all visualized in the mind. I prostrate with my body to all the Buddhas and their sons, without exception, praise with my speech, and rejoice with my mind, and prostrate with great joy. Secondly, the extensive explanation is divided into three parts. First, the prostration of the body: Arising from the power of the aspiration of extreme faith in the good qualities and practices of the objects of refuge, overcoming all sinful and unwholesome dharmas, gathering all directions and times, visualizing them as if they were manifest in the realm of the mind. Before each of them, emanate one's own body equal to the number of dust particles in the ten directions of the Buddha-fields. With all those bodies being extremely respectful, that is, joining palms and touching the ground with the five limbs. To all the Buddhas and their sons, I prostrate extremely in endless time. Second, the prostration of the mind: On top of one fine dust particle, there also dwell Buddhas equal to the number of dust particles in all Buddha-fields. And not naked or doubtful, the Buddhas are also surrounded by their own sons, Bodhisattva saints. And with immeasurable offerings arranged, they dwell in the center of the Buddha-fields. As it is on one dust particle, so it is with the inexhaustible realm of Dharma, up to the boundary of the realm of space, in all the extremely fine dust particles without exception, also believing that they are filled with many Buddhas. By cultivating the supreme faith of the mind in them, one should tame one's own mind. Third, the prostration of speech: To those Buddhas and their sons, etc., as made in the realm of the mind, praising and extolling their inexhaustible virtues like the ocean. The function of speech, that is, the branch of sound, such as the tongue, palate, etc., emanating as many as the ocean, until the end.
Chinese
以所有殊胜的音声，赞叹所有诸佛的一切功德，我赞颂所有与圣子在一起的善逝。第二是供养支分，分为两种。第一种是殊胜的供养，即从天界以下的世界中，所有真实存在的庄严妙花，以及用各种鲜花串联或用各种珍宝串联的妙鬘，还有各种乐器，如弦乐器、吹奏乐器、敲击乐器等，发出清脆悦耳的声音，以及芬芳的香油，以及能遮挡酷热的珍宝伞，以及珍宝的光芒和酥油灯等无边无际的明亮之光，以及混合或天然的焚香。这些供品中的每一样，都具备天界和人间所有的颜色、形状、气味和装饰，无边无际，种类繁多，不可思议。凭借这些供品，我每天都供养那些显现于眼前和心中所缘的诸佛及其眷属。此外，还有柔软光滑的妙衣，以及用香水沐浴或洒上的殊胜香气，以及装满香粉的袋子，堆积如须弥山般的各种形状的堆积物，无论是已命名的还是未命名的，都以各种美丽的装饰而显得格外殊胜，我以所有这些殊胜的供品供养诸佛及其眷属。第二种是无上供养，即以神通和禅定力极其强大的菩萨们所作的供养是无上的，即变幻出世间所没有的各种精妙的物品。例如，从贤瓶、如意树、如意宝等中，仅凭意念就能变出无边无际的各种所需物品，以及发出无边无际的妙法之音和赞颂之声，从而使所有佛土都充满，因此是广大的，即以自身的心力所能及的一切来作供养。
English
With all excellent sounds, praising all the qualities of all Buddhas, I praise all the Sugatas together with their sons. Secondly, the limb of offering is divided into two. The first is the superior offering, which includes all the actually existing, splendid and excellent flowers in the world below the heavenly realms, as well as excellent garlands strung with various flowers or various jewels, and various musical instruments such as stringed instruments, wind instruments, and percussion instruments, producing crisp and pleasant sounds, as well as fragrant scented oils, and excellent jeweled umbrellas that protect from heat, and the light of jewels and butter lamps, etc., endless bright lights, and mixed or naturally occurring fragrant incense. Each of these offerings possesses all the colors, shapes, scents, and decorations found in the realms of gods and humans, being boundless and diverse, inconceivable. With these offerings, I offer daily to those Buddhas and their retinues who appear before my eyes and in the objects of my mind. Furthermore, there are excellent soft and smooth garments, and excellent fragrances bathed or sprinkled with scented water, and bags filled with fragrant powders, piles of various shapes heaped up like Mount Meru, both named and unnamed, all of which are especially excellent due to their various beautiful decorations. I offer all these excellent offerings to the assemblies of Buddhas and their retinues. The second is the unsurpassed offering, which is the offering made by Bodhisattvas with extremely powerful miraculous abilities and meditative concentration, which is unsurpassed, that is, transforming various exquisite objects that do not exist in the world. For example, from excellent vases, wish-fulfilling trees, wish-fulfilling jewels, etc., just by thinking, one can transform endless various needed objects, and produce endless sounds of the excellent Dharma and sounds of praise, thereby filling all Buddha-fields, thus being vast, that is, offering with all that one's own mind is capable of.
Chinese
思维以供品等物充满众多佛刹，行供养。经中说：这三种是如来最上的供养和侍奉。以最上的供养事业，能生无量福德。三者为何？即发无上正等菩提心，受持如来之法，以及如所听闻之法如实修持。如是宣说了三种无上供养。如是，以礼拜供养之次第，对以上所说的诸佛，也以更加信乐的信心，以及深信善妙行具有无量利益的信力所策发，对境诸佛菩萨众，以如是之方式顶礼供养。第三，忏悔罪业之支分：以贪嗔痴三毒所策发之故，于杀生等之身，妄语等之语，以及害心等之意之门，所造作之罪业不善业，作者我所造作，以及令他造作，以及于所造作随喜，所有这一切，于诸佛菩萨众之前，我以猛烈的追悔之心，如仪轨般一一忏悔。第四，随喜之支分：于十方安住之诸佛，以及佛子菩萨众，以及为调伏自心之故，从烦恼生起之罪业不善业中得胜之诸佛，以及有学圣者入流等之七众，以及无学圣者阿罗汉之果位，以及所有异生之有情众，所有所作之福德善根，无论为何，我都以极喜之意，随喜所有彼等之福德。第五，请转法轮之支分：于十方世界中，诸佛为于无明黑暗中漂泊之有情众生作引导，乃是世间之明灯，如来等已如实通达成就菩提之道次第
English
I contemplate filling many Buddha-fields with offerings and making offerings. The sutra says: These three are the supreme offerings and services to the Tathagata. By the supreme act of offering, immeasurable merit arises. What are the three? They are generating the mind of unsurpassed, perfect, and complete enlightenment, upholding the Dharma of the Tathagatas, and practicing the Dharma as it has been heard. Thus, the three unsurpassed offerings are explained. In this way, with the order of prostrations and offerings, to all the Buddhas mentioned above, I am aroused by the power of faith with even greater devotion and with the faith that the Excellent Conduct has immeasurable benefits. To the objects, all the Buddhas and Bodhisattvas, I prostrate and make offerings in this way. Third, the branch of confessing sins: Because of being instigated by the three poisons of desire, hatred, and ignorance, through the doors of body, such as killing, speech, such as lying, and mind, such as harmful thoughts, whatever sinful, unwholesome actions, I, the doer, have done, and caused others to do, and rejoiced in what has been done, all of that, in front of all the Buddhas and Bodhisattvas, I confess each and every one as in the ritual with a strong mind of remorse and restraint. Fourth, the branch of rejoicing: To all the Buddhas abiding in the ten directions, and the sons of the Buddhas, the Bodhisattvas, and for the sake of taming oneself, the Buddhas who have overcome the sinful, unwholesome actions arising from afflictions, and the seven assemblies of noble learners, such as those who have entered the stream, and the fruit of the Arhats, the noble non-learners, and all the ordinary beings, whatever merit and virtue they have done, whatever it may be, I rejoice with great joy in all those merits. Fifth, the branch of urging to turn the wheel of Dharma: Those Buddhas in the realms of the ten directions, who guide sentient beings wandering in the darkness of ignorance, are the lamps of the world. The Tathagatas have truly traversed the entire sequence of paths and stages to achieve enlightenment.