Chinese
愿所有众生都能通过各种带来安乐和利益的方法，获得天界和解脱，并实践其意义。如是，愿如同两位殊胜之子（观世音菩萨和文殊菩萨）一样，我的行愿与他们的行愿相同，并且此愿不会在中途退转，为了最终圆满，在未来无尽的劫中，永远不会感到厌倦，以强烈的精进力，我将圆满完成所有这些行为，即所有这些修行，无一遗漏。第十六，通过总结一切的方式来展示回向：如上所述，我所承担的所有菩萨的伟大行持，没有丝毫遗漏，愿它们不会因为例子、数量、时间等因素而被限定为“只有这么多”。愿从这些原因中产生的果实，如陀罗尼和无畏等功德之集合，也广大无边，无法衡量。如是安住于无量之行和功德之后，愿我能知晓并获得十方诸佛及其眷属之身语意的所有不可思议的化现。第二，展示愿望的终极：无论从哪个方向衡量，就像虚空没有边际一样，所有这些都被众生毫无间隙地充满，因此，所有众生的终极也是如此。众生的终极有多少，他们善与非善之业成为轮回之因，以及贪欲等烦恼及其原因的方面也有多少。就像业和烦恼没有终极一样，为了削弱这些不和谐方面的对治——圣者的智慧，我为利益众生所发的愿望的终极，也是不可衡量的。第三，通过展示随后的利益来总结，分为愿望的利益和具有利益的愿望本身的回向两部分。第一部分分为：展示、解释、总结三部分。第一部分是简要展示：无论哪个众生，用各种珍宝装饰十方广阔无垠的刹土，并以庄严的陈设使其完全美丽
English
May all sentient beings attain happiness and liberation through various methods that bring comfort and benefit, and may they practice its meaning. Thus, may my conduct, dedication, and aspirations be the same as those of the two supreme sons (Avalokiteśvara and Mañjuśrī), and may this aspiration not be reversed midway. For the sake of ultimate fulfillment, in all future endless kalpas, may I never feel weary, and with intense diligence, may I completely accomplish all these actions, that is, all these practices, without any remainder. Sixteenth, showing the dedication by way of summarizing everything: As mentioned above, all the great deeds of the Bodhisattvas that I have undertaken, without the slightest omission, may they not be limited by factors such as examples, numbers, times, etc., as "only this much." May the collection of qualities, such as dharanis and fearlessness, which are the fruits arising from these causes, also be vast and boundless, immeasurable. Having thus abided in immeasurable conduct and qualities, may I know and attain all the immeasurable manifestations of the body, speech, and mind of the Buddhas of the ten directions and their retinues. Second, showing the ultimate of aspiration: No matter from which direction it is measured, just as space has no end, all of this is filled by sentient beings without any gaps, therefore, the ultimate of all beings is also the same. As much as the ultimate of sentient beings is, so much are their virtuous and non-virtuous actions that become the cause of samsara, and the aspects of afflictions such as attachment and their causes. Just as karma and afflictions have no end, in order to weaken the antidote to these discordant aspects—the wisdom of the noble ones—the ultimate of my aspiration to benefit sentient beings is also immeasurable. Third, concluding by showing the subsequent benefits, divided into two parts: the benefits of aspiration and the dedication of the aspiration itself that has benefits. The first part is divided into: showing, explaining, and summarizing. The first part is a brief showing: Whichever being decorates the vast and boundless realms of the ten directions with various jewels and makes them completely beautiful with magnificent arrangements
Chinese
这样做之后，以虔诚之心供养十方诸佛菩萨，不仅如此，还以天人受用之殊胜妙物，令诸根自在，生起无上安乐之因，如美妙的色相、悦耳的声音、芬芳的气味、可口的味道、柔滑的触感等无量欲妙，其数量之多如十方刹土的微尘，时间之长如劫，持续不断地供养。任何众生，听闻此殊胜的普贤行愿王，忆念其词句和意义，对无上菩提之因和果的体性随喜，生起极大的欢喜，欢喜之后，更生起极大的信心，更何况仅仅生起一刹那的信心，并虔诚地发愿，这实在是殊胜的福德，比前者积累的福德更为殊胜，直至菩提之间也不会穷尽。第二，广说利益：任何众生，以具足的信心，精勤地修持此普贤行愿，就能次第获得这十三种利益。哪十三种呢？能清净将要堕入恶趣的一切罪业，暂时从业力的支配中解脱，不再堕入恶趣。而且，此人在一切世中，都能远离增长烦恼、造作恶业、障碍戒律、闻思修等的恶友，不会与之相遇。不仅远离这两种，还能迅速在此生亲见阿弥陀佛极乐世界的坛城和眷属，并在来世往生彼刹。精勤修持此愿的人，能毫不费力地获得修持大乘佛法所需的善知识、道友、资具等一切顺缘。此外，原本会带来痛苦的疾病、魔障等违缘，也会转为菩提心和菩萨行的助缘，从而身心安乐地生活。而且，在此生中，也能凭借诸佛菩萨的加持，成就今生来世的一切利益，非常吉祥。
English
Having done this, offer with a devout heart to all the Buddhas and Bodhisattvas of the ten directions. Moreover, with the excellent objects of enjoyment of gods and humans, causing the individual faculties to generate supreme bliss, such as beautiful forms, pleasant sounds, fragrant smells, delicious tastes, smooth textures, and other limitless qualities of desire, in numbers as numerous as the dust particles of the fields of the ten directions, and for a long time, continuously offering them for kalpas. Any being who, having heard this supreme King of Aspiration, remembering its words and meaning, rejoices in the nature of the cause and effect of the supreme, unsurpassed Bodhi, generates great joy. What need is there to say that if, having rejoiced, great faith arises, even if only a moment of faith arises and one makes aspirations with devotion, that is the supreme of pure merit. This will accumulate merit that is far greater than the former, and it will not be exhausted until Bodhi. Second, the extensive explanation: Any being who, with complete faith, diligently makes this aspiration of the conduct of the Excellent One, will gradually obtain these thirteen benefits. What are they? All the sins that would cause one to be born in the lower realms will be purified, and for a while, one will be freed from the control of karma, and will no longer fall into the lower realms. Moreover, in all lives, that person will be separated from evil friends who increase afflictions, engage in evil deeds, obstruct discipline, study, contemplation, and meditation, and will not encounter them. Not only will one be separated from these two, but one will also quickly see in this life the mandala and retinue of the Buddha Amitabha's Sukhavati realm, and in the next life, one will be born in that realm. Those who diligently practice this aspiration will effortlessly obtain all the favorable conditions such as spiritual friends, companions, resources, etc., needed to practice the Mahayana Dharma. Furthermore, the adverse conditions such as diseases and demonic obstacles that would cause suffering to others will also be transformed into aids for Bodhicitta and the conduct of a Bodhisattva, thereby living in physical and mental well-being. Moreover, in this life, by the blessings of the Buddhas and Bodhisattvas, all the benefits of this life and the next will be accomplished, which is very auspicious.
Chinese
第六，来到这个地方。不仅如此，凡是普贤菩萨的功德和神变等，祈愿者祈愿他们变得如何，他们也会在不久的将来变成那样。无间断地将众生抛入地狱的业，如杀害父母、阿罗汉三者，破坏僧团，以恶意从如来身上取血等五种罪恶中的任何一种，由于愚昧无知，不了解因果报应而先前所造的恶业，如果造业者后来生起信心，从内心深处念诵此《普贤行愿品》，那么这些罪恶将迅速彻底地清除干净。凡是受持《普贤行愿品》的人，在未来的生世中，无论投生到天界或人间，都能毫不费力地通达一切知识领域，拥有圆满的智慧，并具有令人赏心悦目的圆满相貌，以各种妙相和好为庄严，以及如国王般的高贵种姓和金色等圆满的肤色等功德。即使有许多魔和外道等反对者，也无法战胜祈愿者，无法找到可乘之机。在地下、地上、地上所享用的三界中，所有天人等众生都会尊敬、恭敬并帮助他。受持此愿的人，将毫无阻碍地完成菩提道的修行，并迅速到达菩提树王座前，在那里为了利益一切众生而证得无上菩提，以金刚跏趺坐姿安坐于树下，证得无上圆满正等觉，为了转动甚深广大的法轮，以大慈定的力量，降伏所有魔军百俱胝及其眷属，圆满成佛的事业等。第三，总结意义：任何具有信心的善男子或善女人，
English
6. Coming to this place. Moreover, whatever qualities and miraculous powers of the Bodhisattva Samantabhadra exist, those who make aspirations for them to become like that will become so in the near future. The karma that throws beings into hell without interruption, such as killing parents, arhats, the three, disrupting the Sangha, drawing blood from the body of the Tathagata with malicious intent, and any of the five sins, due to ignorance and not understanding the law of cause and effect, the evil deeds previously committed, if the perpetrator later generates faith and recites this "Samantabhadra's Conduct and Vow" from the bottom of their heart, then those sins will be quickly and completely purified without any residue. Those who uphold this aspiration of Samantabhadra will, in their future lives, wherever they are born in the realms of gods or humans, effortlessly master all fields of knowledge, possess perfect wisdom, and have a pleasing and perfect appearance, adorned with various marks and signs, as well as noble lineage like a king and perfect complexion such as golden color, and other qualities. Even many opponents such as demons and heretics will not be able to defeat the aspirant, unable to find an opportunity to exploit. In all three realms enjoyed underground, on the ground, and above the ground, all beings including gods and humans will respect, revere, and help that person. Those who uphold this aspiration will complete the path of enlightenment without hindrance and quickly reach the Bodhi tree throne, where they will attain unsurpassed enlightenment for the benefit of all sentient beings, sitting in the vajra posture under the tree, attaining unsurpassed perfect and complete enlightenment, and in order to turn the profound and vast wheel of Dharma, with the power of great loving-kindness samadhi, subduing all the hundred million crores of demonic armies and their retinues, perfecting the deeds of a Buddha, etc. Third, summarizing the meaning: Any faithful son or daughter,
Chinese
持有书写有此祈愿之王意义和文字的经卷，或者向他人展示，或者念诵，或者读诵经卷也好，那些成熟之果，声闻缘觉圣者等也无法如实了知，何况是凡夫俗子。因此，此功德的边际唯有佛陀才能知晓，是佛陀的行境，因此要对佛陀的教言生起断除怀疑的信心，不要对这无上菩提之殊胜方便产生犹豫。二是回向具有利益的祈愿，进入殊胜菩萨的回向，进入诸佛的回向，回向祈愿之果显现，回向从佛陀处获得真实的授记，授记之后回向成办利益众生之事，共有五种。第一种是：圣者文殊师利以殊胜的智慧摧毁实执，成为利益众生的勇士，他是如何领悟和知晓的呢？圣者普贤菩萨也是同样，以不分别三轮的智慧摄持，善于将善根回向于大菩提。如是，我亦追随所有殊胜菩萨之后， желаю и стремлюсь учиться подобно им, и все те добродетели, что произошли от установления молитвы о благих деяниях, я все их наилучшим образом посвящаю. 第二种是：三世之中为利众生而行走的诸佛，异口同声地赞叹和称颂的回向之方式是：将善根回向给遍布虚空边际的一切众生，为了在轮回存在期间，增上无上的利益和安乐的喜宴，作为获得殊胜菩提之因。以那种方式，我将从修持普贤行愿等所生的一切善根，为了获得大菩提而完全回向。第三种是：我何时死亡之时，业和烦恼的障碍，特别是现前
English
Holding the scriptures that contain the meaning and words of this King of Prayers, or showing them to others, or reciting them, or reading the scriptures, even the fruits of their maturation cannot be fully understood by Hearers, Solitary Realizers, or even noble beings, let alone ordinary people. Therefore, the extent of this merit is only known by the Buddhas, it is their domain, so generate unwavering faith in the Buddha's teachings, and do not doubt this supreme method of unsurpassed enlightenment. Secondly, there are five ways to dedicate prayers that have benefits: entering the dedication of supreme Bodhisattvas, entering the dedication of the Buddhas, dedicating the fruits of prayers to manifest, dedicating to receive direct prophecies from the Buddhas, and dedicating to accomplish benefits for sentient beings after receiving prophecies. The first is: How did the noble Manjushri, with his supreme wisdom, destroy the clinging to reality and become a hero for the benefit of beings, understand and know? The noble Samantabhadra is also the same, holding the wisdom that does not distinguish the three spheres, and is skilled in dedicating the roots of virtue to great enlightenment. Thus, I also follow after all those supreme Bodhisattvas, wishing and desiring to learn like them, and I dedicate all the virtues that arise from establishing the prayer of good conduct in the best way. The second is: The way of dedication that all the Buddhas, who have gone and come for the benefit of beings in the three times, praise and extol with one voice is: dedicating the roots of virtue to all sentient beings who reach the limits of the sky, in order to increase the unsurpassed benefit and the feast of happiness as long as samsara exists, as a cause for attaining the supreme state of enlightenment. In that way, I completely dedicate all my roots of virtue arising from practicing the aspirations of Samantabhadra and so on, for the sake of attaining great enlightenment. The third is: When I come to the time of death, the obscurations of karma and afflictions in general, and especially the manifest