Chinese
总义：第一，宣说十力，以及宣说其作用。第一是： 具有周遍迅速的神通力， 具有一切门之乘的力， 具有周遍功德行的力， 具有周遍慈爱之力的那些力， 具有一切善妙的福德力， 具有无执著的智慧力， 以智慧、方便和禅定之力， 真实成办菩提之诸力。 供养和， 宣说佛法和， 为了众生的利益， 无边无际的刹土也能在一瞬间到达， 也能在同一时间到达许多不同的刹土，因此具有周遍迅速的神通力。 所谓“一切门”是指， 具有一切门的意思， 以方法次第无尽的门， 具有行持众生利益的心生起是， 依靠它能够到达无上菩提的缘故， 犹如乘骑一般，是乘的力，即那些力。 以及波罗蜜多和四摄以及四无量等等， 与诸多功德相伴的九次第定和十遍处，以及八胜处，和六神通等等，具有周遍行持功德的诸力。 以及对于一切众生没有亲疏地周遍的慈爱等等四无量之力的那些力，以及为了对一切众生行利益和安乐， 极为善妙的布施等福德之诸力。 以及对于三时的一切事物没有执著地进入的现量了知， 智慧之力。 以及如实通达法界之智慧力， 以及擅长成办他利之方便善巧力， 以及专注一境，能够生起现量和幻化等等功德之因， 勇敢前往等等禅定力。 以那九种力之门努力， 菩提力，即迅速获得无上菩提之智慧差别。 与圆满佛陀之智慧本身形貌相同且范围相同的道谛是， 菩提力，而且是
English
Summary: First, the explanation of the ten powers, and the explanation of their functions. The first is: Having the power of pervasive and swift magical abilities, Having the power of the vehicle of all doors, Having the power of pervasive virtuous conduct, Having the power of those powers of pervasive loving-kindness, Having the power of all virtuous merits, Having the power of non-attachment wisdom, With the power of wisdom, skillful means, and samadhi, Truly accomplishing the powers of enlightenment. Offering and, Teaching the Dharma and, For the benefit of sentient beings, Limitless realms can also be reached in an instant, And many different realms can also be reached at the same time, therefore having the power of pervasive and swift magical abilities. The so-called "all doors" means, Having the meaning of all doors, With the method of endless doors, The arising of the mind that has the practice of benefiting sentient beings is, Because relying on it can reach unsurpassed enlightenment, Like riding, it is the power of the vehicle, that is, those powers. And the perfections and the four ways of gathering disciples and the four immeasurables, etc., Accompanied by many virtues, the nine successive abidings and the ten all-encompassing, and the eight victories, and the six superknowledges, etc., having the powers of pervasive virtuous conduct. And the power of the four immeasurables such as loving-kindness that pervades all sentient beings without partiality, and for the sake of benefiting and bringing happiness to all sentient beings, The powers of the extremely virtuous generosity and other merits. And the direct knowledge of entering all things of the three times without attachment, The power of wisdom. And the power of wisdom that truly understands the nature of reality, And the power of skillful means that is skilled in accomplishing the benefit of others, And focusing on one object, which can generate the cause of virtues such as direct knowledge and illusions, The power of samadhi such as bravely going forth. Striving through the door of those nine powers, The power of enlightenment, that is, the difference of wisdom that quickly obtains unsurpassed enlightenment. The truth of the path that has the same form and scope as the wisdom of the perfect Buddha itself is, The power of enlightenment, and it is
Chinese
为了执持无边际的彼岸。 “等”字说明是多数之义，愿彼等都能圆满成办。 此处所说的这些力量，似乎与圣者宝云经和华严经等其他经典中所说的菩萨十力大致相同。 怎么说呢？ 菩萨的十力是：发心、增上意乐、加行，智慧、愿、行，乘、化现、菩提，以及转法轮的力量。 在这里，智慧的力量、菩提的力量、行为的力量和乘的力量是明显可见的。 化现的力量是神变，发心的力量是慈爱，增上意乐的力量是智慧，加行的力量是福德的力量。 从唯一的方法的力量中，将主要且特殊的愿力，以及转法轮的力量分开。 因此，虽然这部经中所说的等持的力量显得多余，但实际上是包含在行为和增上意乐中的。 第二，力量的作用是： 业力诸力皆令净， 烦恼力等悉摧伏， 魔力诸力令无力， 贤善行力令圆满。 其中，应断除的业是：行于三界之业，即业本身和随顺业。 业本身又分为不善业和有漏的善业。 有漏的善业又分为两种：欲界所摄的善业是福德，以及上二界所摄的善业是不动业。 随顺业是：诸业所留下的习气，像这样的业力诸力都能令其清净。 烦恼是：身心未得寂静，扰乱且损害自身的分别念，即贪欲、嗔恚、我慢、无明和怀疑这五种非见，以及有身见、边见、邪见、见取见和戒禁取见这五种见。 这些是根本，而
English
In order to hold the limitless other shore. The word "etc." indicates plurality, may they all perfectly accomplish it. The powers described here seem to be roughly the same as the ten powers of a Bodhisattva as described in other contexts such as the Noble Jewel Cloud Sutra and the Avatamsaka Sutra. How so? The ten powers of a Bodhisattva are: intention, higher intention, application, wisdom, aspiration, conduct, vehicle, transformation, enlightenment, and the power to turn the wheel of Dharma. Here, the power of wisdom, the power of enlightenment, the power of conduct, and the power of vehicle are clearly evident. The power of transformation is miraculous power, the power of intention is loving-kindness, the power of higher intention is wisdom, the power of application is the power of merit. From within the single power of means, the main and special ones that are separated out are the power of aspiration and the power to turn the wheel of Dharma. Therefore, although the power of samadhi described in this text seems superfluous, it is actually included in conduct and higher intention. Second, the function of the powers is: May the powers of karma purify all, May the powers of affliction be completely defeated, May the powers of demons be rendered powerless, May the power of good conduct be perfected. Among these, the karma to be abandoned is: the karma that operates in the three realms, namely karma itself and karma that is in accordance with it. Karma itself is also divided into non-virtuous karma and virtuous karma with outflows. Virtuous karma with outflows is also of two types: virtuous karma included in the desire realm is merit, and virtuous karma included in the upper two realms is immovable karma. Karma in accordance with it is: whatever habitual imprints are left by karmas, like that, may the powers of karma purify all. Afflictions are: conceptual thoughts that disturb and harm oneself without the body and mind being fully pacified, namely the five non-views of desire, anger, pride, ignorance, and doubt, as well as the five views of the view of the aggregates of fear, wrong view, extreme view, view of holding views as supreme, and view of holding adherence to discipline as supreme. These are the root, and
Chinese
而且，像忿怒等二十种近分的烦恼，以及烦恼的细微差别，还有烦恼的习气和恶处等等，都是烦恼的力量完全被击败。大多数烦恼已经被舍弃，有些虽然没有从根本上完全舍弃，但以获得自在的方式，摧毁了它的力量，并将其作为道路的助伴。此时，对于局部压制的对治方法进行修习，以及彻底根除的对治方法——无我二者，还有将烦恼转化为菩提支分的巧妙方法等等的行相，应当像从其他地方出现的那样详细了解。所谓“魔的力量”是指，一般来说有四魔，但烦恼魔之前已经讲过，所以是指蕴魔、死魔和天子魔。对于一切有为法，连自性成立和常有的法尘许都不可得，因为了悟到蕴是空性的，所以摧伏了蕴魔；并且了悟到如来藏是常恒的，远离一切生灭，所以摧伏了死魔；对于世俗庸常的可爱和不可爱等对境不执著，并且为了显现于法性的色等胜义谛的无边行境，所以摧伏了那些引生烦恼，并将人引入罪恶不善法的魔——天子魔。因此，魔的力量变得无力且不显现，而行持善妙的力量则得以圆满，这是发愿获得无上佛果。第二是主要显示利益的不可思议的愿文：愿诸佛刹土清净如海，愿诸有情众生解脱如海。愿能证见如海之法，愿能证悟如海之智。愿能清净如海之行，愿能圆满如海之愿。愿能供养如海之佛，愿于如海之劫行持不厌。愿一切佛刹如海，都像极乐世界和莲花世界一样，没有恶趣、疾病和痛苦。
English
Moreover, the twenty near afflictions such as anger, as well as the subtle distinctions of afflictions, and the habits and bad places of afflictions, etc., are all where the power of afflictions is completely defeated. Most afflictions have been abandoned, and although some have not been completely abandoned from the root, they have destroyed its power in a way that gains freedom over it, and made it a companion on the path. At this time, the practice of the antidote of partial suppression, and the antidote of complete eradication—the two of selflessness, as well as the skillful means of transforming afflictions into limbs of enlightenment, etc., should be understood in detail as they appear from other sources. The so-called "powers of demons" refers to the four demons in general, but since the demon of afflictions has already been discussed, it refers to the demon of aggregates, the demon of death, and the demon of the sons of gods. For all conditioned phenomena, not even a particle of inherently existent and permanent dharma can be found, because one realizes that the aggregates are empty, so the demon of aggregates is subdued; and because one realizes that the essence of the Tathagata is permanent and stable, and free from all arising and ceasing, so the demon of death is subdued; one does not cling to objects such as the ordinary mundane likeable and dislikeable, and in order to manifest the infinite realm of activity of the ultimate truth such as the form of dharmata, one subdues the demon of the sons of gods, who causes afflictions to arise and leads people into sinful and unwholesome dharmas. Therefore, the powers of demons become powerless and unmanifest, while the power of practicing goodness is perfected, which is the aspiration to attain the unsurpassed Buddhahood. The second is the inconceivable aspiration that mainly shows the benefits: May the Buddha-fields be purified like the ocean, may the sentient beings be liberated like the ocean. May I see the dharmas like the ocean, may I realize the wisdom like the ocean. May I purify the conduct like the ocean, may I perfect the aspirations like the ocean. May I worship the Buddhas like the ocean, may I practice without weariness for kalpas like the ocean. May all the Buddha-fields like the ocean, be like the world of Sukhavati and the world of lotuses, without evil destinies, diseases, and suffering.
Chinese
荆棘和邪见，以及悬崖和荆棘等都已舍弃，以珍宝的土地和树木等一切庄严装饰的清净刹土，成为唯一的善妙。使众生大海从痛苦和障碍中解脱，经论证悟的法海，以智慧之眼彻底照见。如是和尽如的法，现量见到的智慧之海，彻底证悟而获得。行为即利益自他的方便之海，使染污的意念等过患得以清净，自他利益的无量祈愿之海，彻底圆满即成果得以成就。一切佛陀之海，以十种供养等一切供养，彻底供养。如是清净刹土等七者，乃至无边际的劫海，不生厌倦且以欢喜而行持，如是发愿。如是八种大海，最初两种是净土和成熟众生，其余五种是祈愿和圆满资粮之方便。最后是显示圆满、成熟、清净三者行持的时间。第三，将究竟的祈愿无上地合为一体：无论何时，三世诸佛，菩萨行愿的种种差别，以普贤行愿力成佛后，所有这些我都将圆满。无论是何时，三世中示现来去的，无量诸佛从无始之初所发起的，菩萨行愿的无量差别，所有这些我都发愿完全圆满。那么在何时才能圆满呢？通过修持普贤行，以无上菩提而成佛之后。为了圆满如是佛陀们的祈愿，与两位王子也合为一体发愿：一切佛陀的王子中的长子，他的名字是普贤。
English
Having abandoned thorns, wrong views, cliffs, and brambles, the pure realm is adorned with all ornaments such as jewel ground and trees, making it solely virtuous. May the ocean of sentient beings be completely liberated from suffering and obscurations, and may the oceans of Dharma of scripture and realization be thoroughly seen with the eye of wisdom. May the oceans of wisdom that directly see the Dharma as it is and as many as there are be thoroughly realized and attained. May the faults of defiled thoughts and so forth be completely purified in the oceans of conduct, which are the means of benefiting oneself and others. May the immeasurable oceans of aspirations for the benefit of oneself and others be completely fulfilled, that is, may the results be accomplished. May all the oceans of Buddhas be completely offered to with all the ten types of offerings and so forth. Likewise, may these seven, such as purifying the realm, be practiced with joy and without weariness for kalpa oceans, that is, until the end. Thus, it is wished. Thus, with eight oceans, the first two are purifying the realm and maturing sentient beings, and the remaining five are the means of aspiration and completing the accumulations. The last shows the time for practicing the three, completion, maturation, and purification. Third, the ultimate aspiration is to be united in one without superior: Whatever the various aspirations of the Bodhisattva conduct by the Victorious Ones who have gone to the three times, Having become enlightened by the Good Conduct, May I complete all of them without exception. Whatever the infinite Victorious Ones who have come and gone in the three times, from the beginningless time, all those infinite distinctions of Bodhisattva conduct aspirations, I aspire to complete them all without exception. Then, when will it be completed? It is said, "Having become enlightened to unsurpassed enlightenment by practicing the Good Conduct." In order to complete the aspirations of such Buddhas, I will also unite my aspirations with the two supreme princes: The eldest son of all the Victorious Ones, whose name is Kuntuzangpo.