Chinese
哦，这是道的真谛，从果的角度来说，就是佛的出现，从本体的角度来说，就是证悟智慧。心的所缘境是所有应知事物。三界中，世间界是苦和集。法界是灭谛。智慧界是道谛，在这些存在期间，愿此祈愿的果实存在。因此，这十个祈愿也必须通过十种究竟之处来发起。也就是，虚空有多么的究竟，所有众生的边际也同样如此。业和烦恼有多么的究竟，我的祈愿的边际也同样如此。这包含着所说之义。这十个祈愿在《圣十地经》中有详细的阐述，在第一地的广释中可以找到。如果想详细了解，就应该从该经本身，以及大菩萨圣天亲的注释中去理解。广释的经文和《圣妙吉祥善行愿》的词句大多可以仔细地结合起来，但因为担心这里过于繁多，所以没有列出。后来出现的一些自诩为智者的人，我见过他们编纂十大愿的偈颂，但他们没有见过经文的根本和注释，也没有理解善行如何与意义相结合，只是徒有虚名，实在可笑。因此，要知道所有菩萨的祈愿都汇集在无数十万个大祈愿中，而这些又都汇集在《善妙吉祥善行愿》中，因此，要努力经常背诵这个具有四种特点的祈愿。那些对大乘进行瑜伽修行的人们啊！《圣妙吉祥善行愿》是祈愿之王的广大注释，名为《圣者们的秘密宝藏》。由嘉康巴·达拉纳塔在纳杰的寂静处，即在觉囊（Jonang）所说。为了利益初学者，对于五手印的经文，编纂了非常容易理解且具有深刻意义的注释。愿由此所获得的任何善，使一切众生都能获得法身。
English
Oh, this is the truth of the path; from the perspective of the result, it is the arising of the Buddha, and from the perspective of the essence, it is the realization of wisdom. The sphere of the mind's object is all knowable things. Among the three realms, the worldly realm is suffering and its origin. The Dharma realm is the cessation of suffering. The wisdom realm is the truth of the path. For as long as these exist, may the fruit of this aspiration exist. Therefore, these ten aspirations must also be initiated through the ten ultimate places. That is, as far as the ultimate extent of space reaches, so too is the limit of all sentient beings. As far as karma and afflictions reach their limit, so too is the limit of my aspiration. This encompasses the meaning of what was said. These ten aspirations are extensively explained in the Sutra of the Ten Bhumis, and can be found in the extensive explanation of the first bhumi. If you wish to understand in detail, you should understand it from the sutra itself, as well as from the commentary by the great Bodhisattva Arya Vasubandhu. The words of the extensive explanation of the sutra and the words of the Noble Excellent Conduct Prayer are mostly available for careful combination, but because of the fear of becoming too numerous here, they have not been listed. Some who have arisen later, who boast of being wise, I have seen them compile verses of the ten great aspirations, but they have not seen the root text and commentary of the sutra, nor have they understood how to combine excellent conduct with meaning, so it is just a name, and it seems to be a place of laughter. Therefore, know that all the aspirations of the Bodhisattvas are gathered into countless hundreds of thousands of ten great aspirations, and that these are also gathered into the Noble Excellent Conduct Prayer, therefore, one should strive to always recite this prayer, which possesses four special qualities. O you who practice yoga on the Great Vehicle! The Extensive Commentary on the Noble Excellent Conduct Prayer, the King of Aspirations, called "The Secret Treasury of the Supreme Ones," was spoken by Gyal Khampa Tāranātha at the secluded place of Nakgyal, Jonang. In order to benefit beginners, for the sutras of the Five Mudras, a commentary has been compiled that is very easy to understand and possesses profound meaning. May whatever merit is obtained from this, enable all beings to attain the Dharmakaya.
English
Having definitely obtained the limitless essence, May it become one taste in the ocean of wisdom. Auspicious! This is the explanation of the Aspiration Prayer of the Noble Maitreya. Om Svasti. Homage to the Buddha! This widely known "Aspiration Prayer of the Noble Maitreya" is found in the Sutra called "The Question of the Noble Maitreya," which is the forty-first chapter of the Noble Heap of Jewels Sutra. At that time, the perfectly complete Buddha was dwelling in the land of Vargana, on the slope of the mountain where the aquatic child was killed, in the forest of terrifying wild animals. He was together with five hundred great Shravakas, including the all-knowing, and a hundred million great Bodhisattvas, including Maitreya. Then, the Noble Maitreya asked, "What qualities must a Bodhisattva possess in order to abandon the lower realms, not be controlled by negative friends, and attain perfect enlightenment?" The Teacher, the Bhagavan, replied, "If one possesses one quality, it will be so: the mind of enlightenment with excellent supreme intention. Similarly, combining them, two qualities are seeking calm abiding and being skilled in insight. Three are great compassion, definitely contemplating emptiness, and not being arrogant about it. Four are abiding in discipline, having no doubt about the Dharma, delighting in meditation, and not wavering from correct acceptance. Five are abiding in emptiness, not seeking the faults of others, having mindfulness of oneself, delighting in the Dharma, and benefiting others. Six are the absence of the three: craving, hatred, and delusion; giving correct answers immediately upon being asked; being worthy of veneration; and the sphere of activity of emptiness. Seven are mindfulness, being skilled in the Dharma, diligence, joy, pliancy, samadhi, and wisdom. This counts six limbs of enlightenment and being skilled in the Dharma, making seven. Being skilled in the Dharma is placed on the side of 'as many as there are,' and wisdom is placed on the side of 'as they are.' Eight are the eight limbs of the Noble Path. Nine are the nine meditative absorptions. Ten are the vajra-like samadhi, striving diligently for what is and is not, the conduct of skillful means, various manifestations, all-encompassing manifestations, complete clarity, jewel moon, and moon lamp.
Chinese
以及，名号为顶髻幢幡之军饰的等持，即是十种等持。之后，慈氏怙主以六度之门赞颂了薄伽梵。之后，当阿难陀赞颂圣者慈氏时，导师随声附和道：现在赞颂我还不算什么，早在无数劫之前的十劫之前，有一位名为薄伽梵光明遍照现证如来出世，当时，有一位名叫善洁的婆罗门童子在游乐园中行走，见到那位佛陀后生起了极大的信心，并发愿说：愿我也能拥有这样的身体！于是他躺在地上发愿说：如果这个愿望能够实现，就请这位佛陀的足触碰我的身体。当他这样想着的时候，那位导师的足触碰了婆罗门善洁，他立即获得了不生之法的忍。那位导师也对眷属们说：不要踩踏这位婆罗门童子的身体。之后他获得了神通等无数的功德，并以无数的功德赞颂了那位导师。那位善洁就是大菩萨慈氏。之后，圣者阿难陀问道：慈氏在那时已经获得了忍，为什么至今还没有成佛呢？菩萨们有两种完全摄持的庄严，第一种是众生的庄严和完全摄持众生，第二种是刹土的庄严和完全摄持刹土。慈氏和我在这两种完全摄持的方面总体上是相似的。这位慈氏是真实进入者，获得了圣者的地位之后，在四十二劫之后，他才生起了菩提心。如果按照这个来推算，这个贤劫过去之后，在九十四劫之后，我才有资格成佛，但我通过精进努力而迅速成佛。他宣说了两种迅速成佛的十法，第一种是：布施财物、妻子、儿女、头颅、眼睛、王位、受用、鲜血、骨骼以及一切肢体。第二种是：其余五度、不舍弃众生、善巧方便以及对一切众生平等心。
English
And, the samadhi named the crest jewel banner's army ornament, which are the ten samadhis. Then, the Protector Maitreya praised the Bhagavan through the gate of the six perfections. Then, when Ananda praised the noble Maitreya, the Teacher echoed in agreement, saying: It is not much that you praise me now, but long ago, ten countless eons ago, there appeared a Bhagavan named Manifestly Knowing Lightly Shining, and at that time, a Brahmin boy named Good Purity was walking in the pleasure garden, and upon seeing that Buddha, he developed great faith and made the aspiration: May I also have such a body! So he lay down on the ground and prayed, saying: If this prayer is fulfilled, may the feet of this Buddha touch my body. As he was thinking this, the feet of that Teacher touched the Brahmin Good Purity, and he immediately obtained the forbearance of the Dharma of non-arising. That Teacher also instructed the retinue: Do not step on the body of this Brahmin boy. After that, he obtained countless qualities such as clairvoyance, and praised that Teacher with countless qualities. That Good Purity is this great Bodhisattva Maitreya. Then, the noble Ananda asked: Since Maitreya had obtained forbearance at that time, what is the reason why he has not yet attained Buddhahood? Bodhisattvas have two completely grasped adornments, the first is the adornment of beings and the complete grasping of beings, and the second is the adornment of the field and the complete grasping of the field. Maitreya and I are generally similar in terms of these two complete graspings. This Maitreya is a true entrant, and after obtaining the status of a noble one, after forty-two eons, he generated the mind of enlightenment. If we calculate according to this, after this Fortunate Aeon has passed, in ninety-four eons, I would be qualified to attain Buddhahood, but I attained Buddhahood quickly through diligent effort. He taught two sets of ten dharmas for quickly attaining Buddhahood, the first is: giving away wealth, wives, children, heads, eyes, royal power, enjoyments, blood, bones, and all limbs. The second set of ten is: the other five perfections, not abandoning sentient beings, skillful means, and equanimity towards all beings.
Chinese
以及，证悟空性的法，以及，证悟无相无愿二者合一的法。我因感受剧烈的痛苦，体验粗猛的苦热而证悟了法。那也是，转世为名为一切施的青年王子，以自己的血施舍给病人而治愈他们，转世为名为花朵的王子，以自己的脚施舍给患有白癣病的人而治愈他们，转世为名为月光的国王，将眼睛施舍给盲人，他们也因此获得了眼睛等等。像这些施舍血、脚和眼睛的事例，其数量也是无边无际的。圣者弥勒在过去行持菩萨行的时候，没有像上述那样行持困难的行持，而是以安乐的乘、安乐的道和安乐的进入来成就菩提。以安乐成就菩提，这也是善巧方便的一种特点。此处所说的“在行持菩萨行的时候”，是指初业地和胜解行地的阶段，获得圣地之后就没有差别了。应该这样理解。胜者弥勒的解脱是不可思议的，所以不能一概而论，但也有以安乐成就菩提的情况，所以才做了这样的比喻。确实，这位大菩萨的行持的一个方面，也有仅仅以安乐成就菩提的时候，因此是考虑到这一点而说的。因此，那样的教导也不是不了义。同样，也应该适用于我们的导师，所有的佛陀也是如此。再说以前未完的话题。之后，阿难询问圣者弥勒的善巧方便是什么。阿难，这位菩萨摩诃萨弥勒，过去在行持菩萨行的时候，白天三次、晚上三次，袒露右肩，右膝着地，合掌，将一切佛陀显现于眼前，说了这样的话：向一切佛陀顶礼！乃至安住于十地。阿难，菩萨摩诃萨。
English
And, realizing the Dharma of emptiness, and, realizing the Dharma of uniting the two, signlessness and wishlessness. I realized the Dharma by experiencing intense suffering and experiencing rough heat. That is also, having become a young prince named All-Giving, he healed the sick by giving his own blood, and having become a prince named Flower, he healed those with leucoderma by giving his own feet, and having become a king named Moonlight, he gave his eyes to the blind, and they also obtained eyes, and so on. The instances of giving blood, feet, and eyes like these are endless. When the noble Maitreya practiced the bodhisattva conduct in the past, he did not practice such difficult practices as above, but attained enlightenment through the easy vehicle, the easy path, and the easy entry. Attaining enlightenment through ease is also one of the characteristics of skillful means. Here, the phrase "when practicing the bodhisattva conduct" refers to the stages of the initial action ground and the adhimukti-carya ground, but there is no difference after attaining the noble ground. This is how it should be understood. The liberation of the Victorious Maitreya is inconceivable, so it cannot be generalized, but there are also cases of attaining enlightenment through ease, so this is used as an example. Indeed, in one aspect of this great bodhisattva's conduct, there are also times when enlightenment is attained solely through ease, so it is said with that in mind. Therefore, such teachings are not provisional either. Similarly, it should also be applied to our teacher, and all Buddhas are the same. Furthermore, from the previous unfinished topic. Then, Ananda asked what the skillful means of the noble Maitreya were. Ananda, this Bodhisattva Mahasattva Maitreya, in the past, when practicing the bodhisattva conduct, three times during the day and three times during the night, bared one shoulder, placed his right knee on the ground, folded his palms, manifested all the Buddhas before him, and spoke these words: I prostrate to all the Buddhas! Up to abiding in the ten bhumis. Ananda, Bodhisattva Mahasattva.