Chinese
我做利他之事，是使众生行与（佛法）相符。这是（第一点）。第五，满足众生的愿望是：从“以一切众生的法来成办诸事”开始，到“一切都用我的语言来宣说佛法”之间。第六，成佛后度化众生是：“迅速前往菩提树王处”等等，以及“以众多化身，百千万俱胝”等等。第七，在胜义谛中不变异是：“无论过去、现在、未来的一切诸佛”等等，此外，还有许多隐含的意义。第八，自他交换是：“无论刹土的范围和方向有多大，都能平息恶趣的痛苦，使一切众生安住于安乐，并且利益一切有情。”这表明了这一点。此外，圣菩萨们的无数十万个愿望，都汇集为十大愿。这些也出自《十地经》，在第一地的意义总结偈颂中，这样说道：“为了见到诸佛而发起殊胜的愿望，完全受持正法并亲近贤圣，为了最胜的行持而发起殊胜的愿望，完全成熟有情并清净佛土，愿此清净刹土充满一切佛子，因为与佛子们意念相同、意义相符，在每一个毛孔中都显现殊胜的意义而现证菩提，他们发起众多这样的愿望，这些愿望无边广大且具足无尽，如同虚空界、法性涅槃界，以及世间究竟、诸佛出现和智慧，心之所缘和智慧的行境的究竟，以及三类相续的究竟、众生的边际，以这样的方式，我的愿望也达到边际，愿这些究竟如实地成为我的行持。”这样说道。其中，十大愿的总结是：供养和完全受持正法，与一切众生同行之身和行持，完全成熟和清净佛土，成就清净刹土的功德，与一切佛子和合而行，成就和合之义而现证菩提。如此这般，这十个愿望，最终
English
My doing things for the sake of others is to make sentient beings act in accordance with (the Dharma). This is (the first point). Fifth, fulfilling the wishes of sentient beings is: from "Accomplishing all things with the Dharma of all beings" to "I teach the Dharma in all languages." Sixth, liberating beings after attaining Buddhahood is: "Quickly going to the Bodhi tree king," etc., and "With many emanations, hundreds of millions of kotis," etc. Seventh, not changing in ultimate truth is: "Whatever Buddhas have gone in the three times," etc., and also, there are many implied meanings. Eighth, exchanging self and others is: "However vast the extent and directions of the fields, it pacifies the suffering of the lower realms, establishes all beings in happiness, and benefits all sentient beings." This is what it shows. Furthermore, the countless hundreds of thousands of aspirations of the noble Bodhisattvas are all gathered into ten great aspirations. These are also from the Sutra of the Ten Bhumis. In the verses summarizing the meaning of the first bhumi, it says: "To see the Buddhas, one makes manifest aspirations; completely holding the sacred Dharma and going to the presence of the upright; to act for the sake of the supreme conduct, one makes manifest aspirations; completely ripening sentient beings and purifying the Buddha-fields; may this supreme field be filled with all the sons of the Conquerors; because of being of one mind and one meaning with the sons of the Conquerors; in every pore of hair, may the supreme meaning be manifestly awakened. They make manifest many such aspirations. These are boundless, vast, and endowed with endlessness, like the realm of space, the nature of Dharma, the realm of Nirvana, and the ultimate of the world, the arising of the Conquerors, and wisdom, the object of mind, and the ultimate of the activity of wisdom, and the ultimate of the three kinds of continuums, the edge of beings. In this way, may my aspirations also reach the edge, and may these ultimates be just as my conduct." It is said. Among them, the summary of the ten great aspirations is: Offering and completely holding the sacred Dharma, the body and conduct of going with all beings, completely ripening and purifying the fields, accomplishing the qualities of the purified field, acting in harmony with all the sons of the Conquerors, accomplishing the meaning of harmony and manifestly awakening. Thus, these ten aspirations, in the end,
Chinese
又，所依处亦有十种，即：有情世间、虚空，法界、涅槃、佛陀生起，智慧界与心之所缘，智慧现证、界究竟，于三续界发愿。世间、法与智慧之续，此时即是三续。十大愿为：愿以一切供养供养一切佛陀，此为第一。愿完全受持并守护一切正法，此为第二。愿我以无碍之身前往十方诸佛一切奇妙事业之处，行持殊胜事业，此为第三。愿恒常行持一切菩萨行，此为第四。愿我令一切有情完全成熟，此为第五。愿成就将成佛之无量世界，此为第六。又，愿清净无量不可思议之现证刹土，充满殊胜菩萨等，成为清净之无量境界，此为第七。愿一切菩萨与我自心意相同，此为第八。愿一切行持与修持成就无量之唯一胜义，此为第九。愿在遍及虚空边际之处，以示现无量事业之方式，现证圆满正等觉果位，此为第十。其中，第一供养，是为了圆满福德资粮；第二受持正法，是为了圆满智慧资粮。第三等五者，是为了令有情成熟，即：第三周遍之身，是以何种所依身之差别而成熟；第四学习一切行持，是以心等何种行持令他成熟；第五是令成熟之正行，即以所调伏有情之自在而成熟；第六是成就于何处令成熟之刹土；第七是为了显示以何种方式得以成熟之方便。第八与一切菩萨心意相
English
Furthermore, there are ten places of reliance: sentient beings, the world, space, the realm of phenomena, nirvana, the arising of Buddhas, the realm of wisdom, the object of the mind, the realization of wisdom, and the ultimate realm. I make aspirations in the realm of the three lineages. The lineages of the world, dharma, and wisdom are the three lineages at this time. The ten great aspirations are: First, to aspire to make offerings to all Buddhas with all offerings. Second, to aspire to fully uphold and protect all the sacred Dharma. Third, to aspire to go with an unobstructed body to all the wondrous deeds of the Buddhas of the ten directions and perform extraordinary deeds. Fourth, to aspire to always practice all the practices of Bodhisattvas. Fifth, to aspire to fully ripen all sentient beings. Sixth, to aspire to accomplish the infinite realms of the world that will become Buddhas. Seventh, to aspire to purify the infinite and inconceivable realms of manifestation, filled with supreme Bodhisattvas, etc., into a vast and pure realm. Eighth, to aspire that all Bodhisattvas and myself have the same thoughts and intentions. Ninth, to aspire that all actions and practices accomplish the infinite and supreme meaning alone. Tenth, to aspire to attain perfect enlightenment by demonstrating infinite deeds in all places that reach the limits of space. Among these, the first, offering, is for the sake of perfecting the accumulation of merit; the second, upholding the sacred Dharma, is for the sake of perfecting the accumulation of wisdom. The third and the following five are for the sake of ripening sentient beings, namely: the third, the body that goes everywhere, is ripened by the difference of what kind of body is relied upon; the fourth, learning all actions, is ripened by what kind of actions, such as the mind, ripen others; the fifth is the actual ripening, which is ripened by the freedom of the sentient beings to be tamed; the sixth is the accomplishment of the realm in which ripening takes place; the seventh is for the purpose of showing the means by which ripening will occur. Eighth, to act in accordance with the minds of all Bodhisattvas.
Chinese
第八是了知自地的功德差别，第九是行持不虚耗，为了使了知差别更上一层楼，第十是菩提之愿，为了究竟的果。像这样的十种愿望，也完全包含在《普贤行愿品》中，如“于诸世间所有处，我常供养诸如来”，以及“于彼诸佛刹，我皆广修供”，“于一毛端极微中，出现不可思议佛”，等等，这是从第一方面来说的，即供养诸佛。如“受持诸佛清净戒”，“菩提妙行我当修”，这是自己修持，以及“普使一切显光明”，这是向他人展示，等等，很多是从第二方面来说的，即完全受持正法。如“所有益我善知识，为我显示普贤行”，以及“常随诸佛学，于彼一切佛，我皆无量劫，为求菩提行”，等等，这是从第三方面来说的，即以能普遍行走的身体去观察诸佛的行境。如“普贤行愿我修习，一切如来我供养”，等等很多，这是从第四方面来说的，即学习一切行持。如“所有众生身心病，种种苦恼皆除灭”，等等，以及“众生至爱乐，诸佛常称赞”，等等，这是从第五方面来说的，即使众生成熟。如“如是尽虚空，遍法界，众生界，乃至无有余”，这是第六方面来说的，即成就无量刹土。如“于一尘中尘数刹，一一刹中有难思佛”，乃至“示现涅槃寂灭处”，以及“清净一切刹土海”，这是从第七方面来说的，即清净诸刹土。如“所有尽法界，虚空界，十方三世一切佛”，以及“身语意业皆清净”，乃至“悉皆照见彼等之神变
English
The eighth is to realize the distinction of the qualities of one's own ground, the ninth is to practice meaningfully, in order to make the realization of distinction go from higher to higher, and the tenth is the aspiration for Bodhi, for the ultimate fruit. These ten aspirations are also completely contained in the 'Samantabhadra's Conduct and Vows,' such as 'In all the worlds, I always offer to all the Tathagatas,' and 'In those Buddha lands, I will extensively practice offerings,' 'In a single pore, in the smallest particle, appear inconceivable Buddhas,' etc., this is from the first aspect, which is offering to the Buddhas. Such as 'Holding the pure precepts of all the Buddhas,' 'I shall practice the wonderful conduct of Bodhi,' this is oneself practicing, and 'Universally making everything appear bright,' this is showing to others, etc., many are from the second aspect, which is completely holding the Dharma. Such as 'All the virtuous friends who benefit me, show me the conduct of Samantabhadra,' and 'Always following the Buddhas to learn, for all those Buddhas, I will, for countless kalpas, practice for the sake of Bodhi,' etc., this is from the third aspect, which is to observe the realm of the Buddhas' conduct with a body that can universally travel. Such as 'I practice the conduct and vows of Samantabhadra, I offer to all the Tathagatas,' etc., many of these are from the fourth aspect, which is learning all conducts. Such as 'All sentient beings' physical and mental illnesses, all kinds of sufferings are eliminated,' etc., and 'Sentient beings love and rejoice, the Buddhas always praise,' etc., this is from the fifth aspect, which is to ripen sentient beings. Such as 'Thus, exhausting the void, pervading the Dharma realm, the sentient being realm, until there is nothing left,' this is from the sixth aspect, which is to accomplish limitless Buddha lands. Such as 'In a single dust mote, there are dust-mote number of lands, in each land there are inconceivable Buddhas,' until 'Showing the place of Nirvana and extinction,' and 'Purifying all the oceans of lands,' this is from the seventh aspect, which is to purify all the lands. Such as 'All the Buddhas of the entire Dharma realm, the void realm, the ten directions, and the three times,' and 'Body, speech, and mind are all pure,' until 'Completely seeing all their miraculous transformations.'
Chinese
到“之间”为止，以及“与我的行为相同者所行持”等三句偈颂，以及“三世逝去的人中狮子”等，以及“生生世世死亡转移出生时”等，是就第八（愿）而言的，是与所有菩萨的行为一致而行持的。 “普遍功德行持的力量等”，以及“行为如海清净”，以及“功德等也愿无量”，以及“彼之事业无余成办”等众多，是就第九（愿）而言的，是唯有将果实用于有意义之处。 “以善妙行成菩提成佛后”，以及“毛发许处三世量”，等等，以及“成为一切功德的不竭之藏”，以及“普遍迅速的神通力量等”，以及“无有贪著的智慧力”等，是就第十（愿）而言的，是祈愿成为显示到达虚空边际的无边佛陀。 这些愿望的最终归宿十处中，众生界的最终归宿是：愿望遍布有多少众生的处所，未来直至众生未尽之间，愿望的果实也不穷尽。 世界界和虚空界的最终归宿也与之相同，愿望在世界和虚空所遍及的区域，以及此二者存在的时间里也不会穷尽。 其他的最终归宿方式也同样如此，法界和涅槃界，以及如来智慧界，本体是一，本体是法界心性安乐逝者的心髓，然而为了调伏的缘故，因为是宣说佛法的依据，所以是法界，最终归宿是调伏众生的处所，所以是涅槃，因为是与如是性状相符的禅修之法所缘，所以是如来智慧界。 佛陀出生的界和现证智慧的界也是一个意思，本体
English
Up to "between," and the three verses such as "Whoever acts in accordance with my conduct," and "The lion among men who has passed away in the three times," and "In all lifetimes, when death transfers birth," etc., are in terms of the eighth (aspiration), which is to act in accordance with the conduct of all Bodhisattvas. "The powers of universally virtuous conduct, etc.," and "Making the ocean of conduct completely pure," and "May the qualities also be immeasurable," and "May all of his deeds be accomplished," etc., are many, which are in terms of the ninth (aspiration), which is to use the fruit only for meaningful purposes. "Having attained complete enlightenment through excellent conduct," and "In the space of a hair, the measure of the three times," etc., and "May I become an inexhaustible treasury of all qualities," and "The powers of universally swift miraculous abilities, etc.," and "The power of wisdom that is without attachment," etc., are in terms of the tenth (aspiration), which is to pray to become a Buddha who reveals the boundless attainment of the end of space. Among the ten places of ultimate destination of these aspirations, the ultimate destination of the realm of sentient beings is: May the aspiration pervade the places where there are as many sentient beings, and in the future, until sentient beings are not exhausted, the fruit of the aspiration will also not be exhausted. The ultimate destination of the world realm and the space realm is also the same, the aspiration will not be exhausted in the area covered by the world and space, and in the time between the existence of these two. The way of ultimate destination is the same for the others, the Dharmadhatu and the Nirvana realm, and the Tathagata's wisdom realm are one in essence, the essence is the Dharmadhatu, the heart essence of the Blissfully Departed, but for the sake of taming, because it is the basis for teaching the Dharma, it is the Dharmadhatu, the ultimate destination is the place where sentient beings are tamed, so it is Nirvana, because it is the object of meditation that is in accordance with such nature, it is the Tathagata's wisdom realm. The realm of the arising of Buddhas and the realm of manifesting wisdom are also the same meaning, the essence is