Chinese
进入以闻思修圆满之方法，特别是菩萨的三种戒律之行持：断除烦恼故无垢染，不染著自利小乘之心故完全清净，恒时不染毁犯堕罪之过失故不衰损，不贪求获得三世之事物，或远离执著实有故无过失。应行持如是之戒律！第六条，以具足五种神通而说法：天之语言与龙及夜叉语，饿鬼等与人之语言等，所有众生之语言有多少，我皆以一切语言宣说佛法。菩萨以获得威力之方式，以天之语言，以及龙之语言，以及夜叉之语言，以及饿鬼等之语言，以及人之各种不同语言，以及彼等所有众生之声音语言有多少，我皆以所有彼等之语言，我宣说佛法，即愿能宣说。彼亦是，以天之耳神通之威力而作，彼神通之力，能知所有遥远及极微细等隐蔽之声音。亦能听懂各种不同众生之语言，以及四大之声音，仅以自己之语言和言辞，亦能令其他众生各自听懂彼等之各种语言。因此，能以天之语言对天人，以龙之语言对龙等，一时或次第宣说。此处之天，乃指欲界之六种天族。龙虽是腹行蛇之名称，然彼等之中，对具有神变者，乃以总名施于别名之方式，在印度被称为龙神。藏语旧词则称龙为龙（འབྲུག） 。夜叉，虽也称四大天王部属之诸神，然此处为与天神区分，乃指于虚空中游荡或于地面上游荡之夺精气者。饿鬼，乃属于阎罗王部属之饿鬼众生之差别，或指伞盖众生。第七，不忘菩提心：
English
Entering the method of perfecting through hearing, thinking, and meditating, especially the conduct of the three types of precepts of a Bodhisattva: being stainless because of abandoning afflictions, being completely pure because of not being tainted by the mind of the Hinayana of self-interest, being undiminished because of constantly not being tainted by the faults of transgressions and downfalls, not craving to obtain the objects of the three times, or being faultless because of being free from grasping at true existence. May we practice such precepts! Sixth point, teaching the Dharma with the five superknowledges: The language of gods, and the language of nagas and yakshas, the language of pretas and humans, and all the languages of beings, as many as there are, I will teach the Dharma in all languages. Having empowered the Bodhisattva to obtain power, with the language of gods, and the language of nagas, and the language of yakshas, and the language of pretas and so on, and the various different languages of humans, and all the sounds and languages of all those beings, as many as there are, in all those languages, I will teach the Dharma, that is, may I be able to teach. That is also, it is done by the power of the divine ear's superknowledge, the power of that superknowledge is that it knows all the hidden sounds, such as those that are far away and extremely subtle. It also understands the languages of various different beings, and the sounds of the four elements, and even with one's own language and words, one can enable other sentient beings to understand their various languages individually. Therefore, one can teach the language of gods to gods, and the language of nagas to nagas, etc., simultaneously or sequentially. Here, gods refer to the six types of gods of the desire realm. Although nagas are the name of crawling snakes, among them, those who possess magical powers are given the general name in a specific way, and in India they are called naga gods. Old Tibetan terms call nagas dragons (འབྲུག). Yakshas, although also known as the gods of the retinue of the Four Great Kings, here, in order to distinguish them from the gods, refer to those who wander in the sky or on the ground and steal essence. Pretas are a distinction of the pretas belonging to the retinue of Yama, or umbrella beings. Seventh, not forgetting the mind of Bodhi:
Chinese
因此精进于度母彼岸，菩提之心恒常勿忘。所谓“因此”，即贤善，或指性情柔和，或指精通而细致的智慧。既已如此，对于诸度母彼岸，不生厌倦而自然趣入，精进不懈。所谓菩提心，有两种：欲令一切有情安住于佛果，以及安住于离戏论之法界智慧。如是之菩提心，于一切时处，恒常勿忘。其中，“因此”是指由于相续调柔故不忘慈悲，由于聪慧故不忘空性，此乃因。对于度母彼岸自然精进，亦是不忘彼等，此乃支分。又，不由他教而趣入布施度母彼岸等，菩萨之十八不共法皆集于此。其中，于胜解行地则随其所应而得，于圣地则圆满而得。彼等亦于《圣宝云经》中宣说：不由他教而趣入六度母彼岸，此为六；不由他教而善巧于四摄和方便，以及名为殊胜乘之生源，此为三；不退转于大乘，以及开示轮回涅槃之门，以及善巧于双运和和合之相续，以及智慧先导而不作意，故善巧于取舍善恶，以及不舍弃具忍辱身之有情，以及示现一切众生欢喜，以及于孩童和声闻之中不退失一切智之心，以及不退转于寻求佛法。若欲详尽了知此义，当阅《谛者品》中之广说。从“菩提行”至彼，乃是作意于善妙行和成办菩提行，安住于胜解行地，以及作意于共同功德之发愿。第八、九、十个意义，清净罪障，解脱三种过患以及无贪著是：所有成为罪障之罪业，愿彼等无余清净。
English
Therefore, diligently strive in the perfections of the goddesses, and never forget the mind of Bodhi. "Therefore" means virtuous, or refers to a gentle nature, or a wise and meticulous intellect. Having done so, without weariness, naturally enter into the perfections of the goddesses, and diligently persevere. The so-called mind of Bodhi is of two types: the desire to establish all sentient beings in Buddhahood, and to abide in the wisdom of the Dharma realm, free from elaboration. May such a mind of Bodhi never be forgotten at all times and in all circumstances. Here, "therefore" means not forgetting compassion because of the gentleness of the continuum, and not forgetting emptiness because of intelligence, which is the cause. Naturally striving in the perfections of the goddesses is also not forgetting them, which is a branch. Moreover, without being taught by others, entering into the perfection of giving, etc., the eighteen uncommon qualities of Bodhisattvas are all gathered here. Among them, in the stage of aspiration and practice, one obtains according to what is appropriate, and in the noble stage, one obtains completely. These are also taught in the Noble Cloud of Jewels Sutra: without being taught by others, entering into the six perfections, this is six; without being taught by others, being skilled in the four means of gathering and skillful means, and what is called the source of the supreme vehicle, this is three; not degenerating from the Great Vehicle, and showing the gate of samsara and nirvana, and being skilled in the continuum of union and harmony, and wisdom preceding and not making effort, therefore being skilled in taking and abandoning good and evil, and not abandoning sentient beings with bodies of patience, and showing joy to all beings, and not losing the mind of omniscience among children and Shravakas, and not turning back from seeking the Dharma of the Buddhas. If you wish to understand this meaning in detail, you should consult the extensive explanation in the chapter on the Truthful One. From "Bodhi conduct" up to that point, it is making aspirations for excellent conduct and accomplishing Bodhi conduct, abiding in the stage of aspiration and practice, and making aspirations for common qualities. The eighth, ninth, and tenth meanings, purifying sins and obscurations, liberation from the three faults, and non-attachment are: May all the sins that have become obscurations be completely purified without remainder.
Chinese
从业和烦恼魔的诸业中解脱，并且在世间众生中，如同莲花不沾水一般，如日月在虚空中无碍运行。其中，罪恶是不善之法，是欲界的烦恼，以及由此所生的所有业。与其相应的则是所有的烦恼。因此，哪些罪恶会障碍解脱呢？愿这些罪恶连同其种子全部得以清净。三种过患是业、烦恼、魔三种。业是导致在三界中出生的业，烦恼是九种遍行烦恼，魔是阻碍佛法修持的鬼神，产生对欲望的贪执、散乱、争斗和疾病等，是具有杀害之业者。同样，将人从好的道路上引开，使人行持恶劣的苦行和邪见等，也是魔的作用，比如他化自在天的魔王等。一旦获得菩萨的禅定之身，魔的业力就无法加害自身，但对他人则不然。被业和烦恼的过失所牵引也是如此。然而，断除这两者的时机，是在获得见道，即对法性获得中品忍的时候。不染污或不执着的功德是：无论自己身处何处，行于何种世间众生之中，无论如何行持，都如同莲花虽然生长在水中却不沾染水一样，虽然恒常处于轮回之中，却不被轮回的过失——业、烦恼和生老病死等所染污。如同日月在虚空中无碍运行，使庄稼成熟，生长药材等，即使做了许多利益他人的事情，也不求回报，没有傲慢心和分别念。菩萨也是如此，通过布施等四种方式，恒常为众生广行利益，却不求回报，没有傲慢心。愿我也能如此行持。第十一是安立众生于安乐：愿所有国土和方位，
English
May I be liberated from the works of karma, afflictions, and demons, and may I act among the beings of the world like a lotus that is not stained by water, like the sun and moon that move unhindered in the sky. Sin is an unwholesome dharma, the afflictions of the desire realm, and all the karma that arises from them. What is in accordance with it is all the afflictions. Therefore, may all sins that obstruct liberation, along with their seeds, be completely purified. The three faults are the three: karma, afflictions, and demons. Karma is the karma that causes birth in the three realms, afflictions are the afflictions of the nine pervasive bonds, and demons are the obstacles that hinder the sustenance of the Dharma, causing attachment to desire, distraction, strife, and disease, and are those who have the karma of killing. Similarly, turning people away from the good path and causing them to engage in bad asceticism and wrong views is also the work of demons, such as the lords of the Paranirmita-vasavartin heaven. Once one has obtained the body of a Bodhisattva's samadhi, the work of demons cannot harm oneself, but it can harm others. Being led by the faults of karma and afflictions is also the same. However, the time to abandon these two is when one attains the path of seeing, that is, when one attains the middle forbearance of the nature of reality. The qualities of being unstained or unattached are: wherever one dwells and acts among the beings of the world, no matter how one acts, just as a lotus dwells in water but is not stained by water, so too, although one constantly dwells in samsara, one is not stained by the faults of samsara—karma, afflictions, birth, old age, sickness, and death. Just as the sun and moon move unhindered in the sky, causing crops to ripen and medicines to grow, and although one performs many benefits for others, one does not expect anything in return, and one has no pride or discrimination. The Bodhisattva is also like this, constantly performing great benefits for sentient beings through the four kinds of giving, but without expecting anything in return and without pride. May I also act in this way. The eleventh is to establish beings in happiness: May all lands and directions,
Chinese
痛苦完全寂灭，令一切众生安住于安乐，利益一切众生。于佛刹的范围和十方世界所有之处，使以恶趣为代表的众生所有痛苦完全寂灭，令一切众生安住于世间安乐和天人的身体以及圆满之中。不仅如此，对于所有这些众生，都能以解脱涅槃之法恒常利益。第十二、十三条，即以无尽的幻化和无尽的利生事业而行持。圆满菩提行，与众生之行相应而行。善妙行持完全显现，于未来一切劫中行持。自己通过菩提行之门，圆满六度，了知其他众生的界、信解、根、习气，从而与其行持相应，以各种能调伏的方式而行持。以在家相调伏者，现为在家相；以出家相调伏者，现为出家相；如是，或现为佛、菩萨、独觉、声闻、梵天、天人、仙人、转轮王、国王等各种形象，以各种行持和各种说法，获得成熟众生的能力。为利他故于轮回中无厌倦之自性者，如是行持利生事业：与其证悟相应的善妙行持之法，为众生完全显现，并令其安住于此行持之中。如是，自己圆满行持，获得能力，宣说正法，此自他二利之事，不仅于一时行持，而且于未来无尽劫中恒常行持，愿能如此。第二，就菩萨不共秘密而言的愿文中，以具足圆满之友和清净愿文而连接，恒常祈愿殊胜善知识。
English
May suffering be completely pacified, may all beings be established in happiness, and may all beings be benefited. In the extent of the Buddha-fields and in all ten directions, may all the sufferings of beings, represented by the lower realms, be completely pacified, and may all beings be established in worldly happiness, the bodies of gods and humans, and in perfection. Not only that, but for all those beings, may they always be able to benefit from the Dharma of liberation and nirvana. Items twelve and thirteen, which are the practice of endless manifestations and endless benefit for beings. Completing the practice of enlightenment, acting in accordance with the conduct of sentient beings. The excellent conduct is fully manifested, and will be practiced in all future kalpas. Through the gateway of one's own practice of enlightenment, one perfects the six perfections, and by knowing the realms, inclinations, faculties, and latent tendencies of other sentient beings, one acts in accordance with their conduct, by means of various methods that can tame them. For those who are tamed by the form of a householder, one appears as a householder; for those who are tamed by the form of a renunciate, one appears as a renunciate; likewise, one obtains the ability to ripen sentient beings by means of various forms such as Buddhas, Bodhisattvas, Pratyekabuddhas, Shravakas, Brahma, gods, sages, Chakravartins, kings, etc., and by means of various conducts and various teachings. That which has the nature of being without weariness in samsara for the sake of others, practices the benefit of beings in this way: the Dharma of excellent conduct that is in accordance with one's own realization is fully shown to sentient beings, and they are made to abide in that practice. Thus, one's own practice is completed, one obtains the ability, and one teaches the Dharma, and these three things, the benefit of oneself and others, are not only practiced for a time, but will be practiced constantly in endless future kalpas, may it be so. Second, in the aspiration that is made in terms of the uncommon secret of the Bodhisattva, it is connected with the complete friend and the pure aspiration, and one constantly prays for the excellent spiritual friend.