Chinese
愿我具有圆满的禅定之乐，行持一切为了众生的佛法，即为了获得天界和解脱，以及一切遍知的因，愿一切众生彼此智慧相合，一切不违背佛法的愿望都能实现。愿愿望的最终目标，成为无上的菩提。因为一切众生都希望自己获得殊胜的安乐，而殊胜的安乐是最终的，除此之外别无他法。甚至到畜生道的众生，其希望和祈愿之处也是圆满的菩提。因此，即使不直接祈愿，也能根据其希求的方式来成办，这样才是合理且能够实现的。这些是为了一切众生而祈愿的愿文，这个简略的开示完整地阐述了圆满、成熟、清净三者。一切菩萨的行持，或者说一切愿文的对境，都包含在这三者之中。第二是广说，分为与大乘行共同次第相结合的愿文，以及以菩萨的秘密不共的身份而作的愿文，还有阐述包含二者的各种愿文。第一，从“菩提行持”到“普遍行持”。其中，菩提行持是为了利益他人，自己获得无上圆满正等觉而行持，即我执持作为圆满佛法的因的反体。善妙行持是为了将其他众生安置于佛地而行持，即执持使其他众生成熟和解脱之因的反体。二者都是以大悲心和三轮无分别的智慧所摄持的，布施等十度，以善巧方便圆满摄持，在使自己相续解脱和使他人相续成熟方面是相同的。因此，仅仅一位菩萨，也需要行持两种行持，为了众生的利益，哪种更重要，哪种更适合当下，就应该投入到哪种行持中。然而，心
English
May I be endowed with the bliss of perfect concentration, and may I perform all the practices that are for the sake of all beings' Dharma, that is, for the sake of attaining the heavens and liberation, and for the cause of all omniscience. May all beings be in harmony with each other's wisdom, and may all wishes that do not contradict the Dharma be fulfilled. May the ultimate goal of wishes be unsurpassed Bodhi. Since all sentient beings wish to attain supreme bliss for themselves, and supreme bliss is ultimate, there is no other way than that. Even for beings in the animal realm, the place of hope and aspiration is perfect Bodhi. Therefore, even if they do not directly pray, it is reasonable and achievable to accomplish it according to the way they desire it. These are the aspiration prayers for all sentient beings. This brief teaching completely explains the three perfections: completion, maturation, and purification. All the practices of Bodhisattvas, or all the objects of aspiration prayers, are contained within these three. The second is the extensive explanation, which is divided into aspiration prayers combined with the common stages of Mahayana practice, aspiration prayers made from the perspective of the secret and uncommon status of Bodhisattvas, and aspiration prayers that explain various aspects that include both. The first is from "Bodhi practice" to "universal practice." Among them, Bodhi practice is the practice for the sake of attaining unsurpassed, perfect, and complete enlightenment for the benefit of others, that is, I hold the opposite of the cause of perfecting the Buddha's Dharma. Good practice is the practice for the sake of placing other sentient beings on the Buddha's ground, that is, holding the opposite of the cause of maturing and liberating other sentient beings. Both are taken up by great compassion and the wisdom of non-conceptualization of the three wheels, the ten perfections such as generosity, and are taken up by skillful means and perfection. They are similar in that they liberate one's own continuum and mature the continuum of others. Therefore, even a single Bodhisattva needs to practice both practices. For the benefit of sentient beings, whichever is more important and whichever is more appropriate at the moment should be engaged in. However, the mind
Chinese
从最初发心时的愿力差别来说，菩萨有大愿菩萨和非大愿菩萨。第一种是菩提行者，即首先自己成佛，然后在轮回存在期间利益他人，被称为具有国王般发心的菩萨。第二种是，为了度脱所有众生，直到将他们安置于佛的境界，自己愿意安住于轮回之中，不愿成佛，并发此愿，这是善行者，即具有牧羊人般发心的菩萨。因此，这二者是最初发心时的愿力和意乐的差别，中间的行持二者都一样，最终的果位也没有差别。那么，菩提行者会像圣者弥勒一样在世间成佛，而善行者则像普贤和文殊等一样，即使资粮圆满，由于誓愿未满，也不会显现成佛，难道不是有两种果位吗？资粮圆满后不成佛是不可能的，因为断除二障、圆满二资粮本身就是佛。以前的誓愿和愿力，是为了调伏自心，而不是为了追求实际的目标，因此也不必完全按照誓愿行持。普贤和文殊等在所有刹土中显现为菩萨，是为了以菩萨的方式调伏众生而作的示现，并非实情。因为佛陀已经在许多佛土中示现成佛，并且还在继续示现。像弥勒佛等在此土示现成佛，在其他佛土和其他情况下，为了以菩萨的方式调伏众生，也会再次示现为菩萨。例如，我们的导师在无数劫之前就已经成佛，但之后仍然不断示现菩萨的行持。因此，诸佛的根本刹土和身是色究竟天密严刹土的圆满受用。
English
Regarding the difference in aspiration at the time of the initial generation of bodhicitta, there are bodhisattvas with great aspirations and those without great aspirations. The first is the Bodhisattva-practitioner, who first becomes a Buddha himself and then benefits others during the existence of samsara. This is called a Bodhisattva with the aspiration of a king. The second is that, in order to liberate all sentient beings until they are placed in the state of Buddhahood, one wishes to remain in samsara oneself and not become a Buddha, and makes this aspiration. This is the practitioner of good deeds, the Bodhisattva with the aspiration of a shepherd. Therefore, the difference between the two is the aspiration and intention at the time of the initial generation of bodhicitta. In the meantime, the practice is the same for both, and there is no difference in the final result. Then, the Bodhisattva-practitioner will become a Buddha in the world like the noble Maitreya, while the practitioner of good deeds, like Samantabhadra and Manjushri, even if the accumulation of merit is complete, will not manifest Buddhahood because the vow is not fulfilled. Isn't there two kinds of results? It is impossible not to become a Buddha after the accumulation of merit is complete, because the very purification of the two obscurations and the completion of the two accumulations is Buddhahood. The previous vows and aspirations are for taming the mind, not for pursuing actual goals, so it is not necessary to practice completely according to the vows. Samantabhadra and Manjushri, etc., appear as Bodhisattvas in all Buddha-fields, which is a manifestation made to tame sentient beings in the manner of Bodhisattvas, and it is not the actual situation. Because the Buddha has already manifested Buddhahood in many Buddha-fields, and is still manifesting it. Like Maitreya Buddha, etc., who manifest Buddhahood in this land, in other Buddha-fields and other situations, in order to tame sentient beings in the manner of Bodhisattvas, they will again manifest as Bodhisattvas. For example, our teacher had already become a Buddha countless eons ago, but afterwards he still constantly manifested the practice of a Bodhisattva. Therefore, the root Buddha-field and body of the Buddhas are the complete enjoyment of the Akanishta Ghanavyuha Buddha-field.
Chinese
如果是地身，那麼任何二資糧圓滿之時，立即在那剎土中，以受用身的所依而現前圓滿成佛是確定無疑的。在不清淨的剎土中示現化身，雖然會出現佛和菩薩大士兩種，不僅如此，還會以無量化身的方式出現。因此，文殊等為了不捨棄往昔的誓願，即使有如所說的現在還沒有成佛，但在與行持善妙相連的真實誓願中，看到有能讓所化眾生生起歡喜並安住的必要，以及考量到菩薩以菩薩所調伏的對象而執持菩薩之相，也是考量到恆常不斷地出現。否則，如果存在二資糧圓滿後不成佛的情況，那麼它的原因是什麼？如果認為是執持了少許的障礙分，那麼十地菩薩的智慧，不用勤作，即使短時間也能夠捨棄一切障礙，那麼漫長的時間為什麼不能捨棄？金剛喻定也是因為二資糧圓滿的緣故，不可能不獲得，如果它不能捨棄二障連同習氣，那麼其他的佛陀們也會變成對一切智不捨棄障礙，如果它捨棄了它，那麼還剩下什麼障礙？再者，二資糧圓滿後還留下障礙也是不可能的，如同太陽升起般黑暗消失。資糧沒有圓滿也是不可能的，因為在無數的時間裡，比其他人更加殊勝地恆常行持廣大的行持。即使有文殊等執持少許障礙分的說法，也是因為考量到對某些所化眾生顯現的現象的如實之義。過於繁瑣就足夠了。因此，必須如此確定此論中的菩提行和善妙行等，之後，修學發心和憶念轉世，以及出家和修學共同的行持，特別是修學戒律，以及具有神通而說法，和不忘失菩提心等，就能夠清淨一切障礙，並從三過失中解脫，且無有貪執。
English
If it is a Bhumi body, then whenever the two accumulations are complete, it is certain that one will immediately manifest as the support of the Sambhogakaya in that realm and attain complete enlightenment. In impure realms, the manifestation of emanations can occur as both Buddhas and great Bodhisattvas, and moreover, they appear in the form of infinite emanations. Therefore, even if it is said that Manjushri and others have not yet attained enlightenment because they have not abandoned their previous vows, in the true vows connected with the practice of goodness, they see the necessity of arousing joy and enabling disciples to abide, and also considering that Bodhisattvas hold the form of Bodhisattvas for those who are tamed by Bodhisattvas, they also consider that they constantly appear without interruption. Otherwise, if there is a situation where one does not attain enlightenment after completing the two accumulations, then what is the reason for that? If it is thought that it is because of holding a small portion of obscurations, then the wisdom of the tenth Bhumi Bodhisattva, without effort, can abandon all obscurations even in a short time, so why would it not be abandoned in such a long time? The Vajra-like Samadhi is also impossible not to be obtained because of the completion of the two accumulations, and if it does not abandon the two obscurations together with their imprints, then other Buddhas would also become those who do not abandon obscurations to omniscience, and if it abandons it, then what obscurations would remain? Furthermore, it is also impossible for obscurations to remain after the completion of the two accumulations, just as darkness disappears when the sun rises. It is also impossible for the accumulations not to be completed, because in infinite time, one has always practiced vast practices more excellently than others. Even if there is a statement that Manjushri and others hold a small portion of obscurations, it is because it is the literal meaning that considers the phenomena that appear to some disciples. It is enough to be too verbose. Therefore, it is necessary to ascertain the Bodhisattva conduct and the Good Conduct, etc., in this text in this way, and then, by training in generating the mind of enlightenment, remembering rebirths, renunciation, and learning the general conduct, especially learning ethics, and teaching the Dharma with clairvoyance, and not forgetting the mind of enlightenment, all obscurations can be purified, and one can be liberated from the three faults, and be without attachment.
Chinese
获得这样的地位后，能使众生痛苦平息，安住于安乐和善法。特别是获得无量之化身，通过说法来无尽地利益众生。这是第一个道次第的简要意义，应与此相应地发愿。偈颂是：发心、忆念生、出家，总行、戒律、显神通，菩萨不忘、净障、脱三过，无染安乐住、得化身，行利生，共十三条。如是。前三条是：为利他而行菩提，愿我忆念一切生世，生生世世死殁生，恒常愿我能出家。如是说，为了圆满利他之菩提，发愿获得菩提，为了菩提而发起了修持六度之发心，与此相应的行为即是我所修持的。从那以后，无论在世间他方何处，无论生于何处，都能恒常忆念前世的发心和修法。在一切生世的境况中，在包含死亡和出生的所有生命阶段中，愿我能恒常出家。这里出家有两种：在凡夫阶段，舍弃家庭而出家，受持清净戒律而出家；在大乘中，获得圣者果位，证得法性之出家。第四条和第五条是修持总行和戒律：愿我能追随诸佛，圆满善行，戒律清净无染，恒常不退失，无过患。如是说，无论是亲见如来，还是通过听闻圣教，都应如诸佛菩萨的教诲，依教奉行。圆满善行之因或修持六度
English
Having attained such a state, one can pacify the suffering of sentient beings and establish them in happiness and virtue. In particular, having attained limitless manifestations, one can endlessly benefit beings by teaching the Dharma. This is the concise meaning of the first stage of the path, and one should make aspirations in accordance with it. The verses are: Generation of Bodhicitta, remembrance of birth, and renunciation, General conduct, discipline, manifestation of supernormal powers, Bodhisattva's non-forgetfulness, purification of obscurations, liberation from the three faults, Abiding in non-attachment and peace, attainment of manifestations, Engaging in benefiting beings, these are the thirteen points. Thus it is. The first three points are: May I practice the conduct of enlightenment for the benefit of others, May I remember all births in all lives, In all lifetimes, in death and birth, May I always be able to renounce. Thus it is said, wishing to attain enlightenment that perfects the benefit of others, and for the sake of enlightenment, having generated the mind of practicing the six perfections, the corresponding conduct is what I practice. From then on, no matter where in the world or elsewhere, no matter where I am born, I can always remember the Bodhicitta and practice of Dharma in previous lives. In all the circumstances of all lifetimes, in all stages of life including death and birth, may I always be able to renounce. Here, there are two types of renunciation: in the stage of ordinary beings, abandoning the household and renouncing, and renouncing by upholding pure precepts; in the Mahayana, attaining the state of a noble one, realizing the renunciation of the nature of reality. The fourth and fifth points are to practice general conduct and discipline: May I follow all the Buddhas, perfect the good conduct, May the conduct of discipline be immaculate and completely pure, May I always practice without degeneration and without faults. Thus it is said, whether seeing the Tathagata directly or through hearing the holy teachings, one should follow the teachings of all the Buddhas and Bodhisattvas and practice accordingly. The cause of perfecting good conduct or practicing the six perfections