Chinese
以及各种力量。普遍存在的慈爱的力量。从各方面行善的福德的力量。无执著的智慧的力量。智慧、方便和禅定的力量。愿能圆满成就菩提的力量。为了供养、说法和利益众生，也能在一瞬间穿越无边无际的佛土。也能同时到达多个不同的佛土，拥有普遍迅速的神通的力量。所谓“一切门”，是指具足一切门的意思。通过各种方法和途径，以无尽的方式，具备利益众生的发心，依此能够到达无上菩提，如同乘骑一般，是为乘的力量。以及与度、四摄、四无量等多种功德相伴的九次第定、十遍处、八胜处、六神通等，是为普遍运用功德的力量。以及普遍对一切众生没有亲疏之别的慈爱等四无量心的力量，为了利益和安乐一切众生，最极善妙的布施等福德的力量。以及对三世的一切事物都没有执著和障碍的现量了知，是为智慧的力量。以及如实证悟法界本性的智慧的力量。以及善于成办他利的善巧方便的力量。以及专注于一境，能够生起神通和变化等功德之因，勇敢前行等的禅定的力量。通过这九种力量的努力，愿能迅速获得菩提的力量，即无上菩提的殊胜智慧。与圆满正等觉的智慧相同，范围也相等。道谛即是菩提的力量。又因为能执持无量无边的法，所以说了众多的“力量”一词。愿能圆满成就这些力量。这里所说的这些力量，在圣《宝积经》和《华严经》的其他章节中也有提及。
English
And the various powers. The power of pervasive loving-kindness. The power of merit from all kinds of virtuous deeds. The power of wisdom free from attachment. Through the powers of wisdom, skillful means, and samadhi, may we perfectly accomplish the powers of enlightenment. For the sake of offerings, teaching the Dharma, and benefiting sentient beings, may we be able to traverse endless realms in an instant. May we also be able to reach multiple different Buddha-fields simultaneously, possessing the power of universally swift miraculous abilities. The so-called "all doors" means possessing all doors. Through various methods and means, in endless ways, the mind of enlightenment that possesses the practice of benefiting sentient beings, relying on which one can reach unsurpassed enlightenment, like a vehicle, is the power of the vehicle. And the nine successive absorptions, ten pervasive objects, eight victories, six superknowledges, etc., accompanied by various qualities such as the perfections, the four means of attraction, and the four immeasurables, are the powers of universally employing qualities. 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 power of the most excellent generosity and other merits. And the direct knowledge that engages with all phenomena of the three times without attachment or obstruction is the power of wisdom. And the power of wisdom that realizes the nature of reality as it is. And the power of skillful means, which is skillful in accomplishing the benefit of others. And the power of samadhi, which is the cause of generating qualities such as superknowledges and transformations, being one-pointed in focus, and bravely proceeding, etc. Through the effort of these nine powers, may we swiftly attain the power of enlightenment, the extraordinary wisdom that is unsurpassed enlightenment. The truth of the path, which is the same as the wisdom of the fully enlightened Buddha and equal in scope, is the power of enlightenment. And because it holds limitless and boundless phenomena, the word "powers" is mentioned in the plural. May we perfectly accomplish these powers. These powers described here are also mentioned in other sections of the noble *Ratnakuta Sutra* and the *Avatamsaka Sutra*.
Chinese
似乎与从地产生的菩萨的十力几乎相同。 怎么说呢？ 菩萨的十力是： 思维、增上意乐、加行和， 智慧、愿、行和， 大乘、化现、菩提和， 转法轮的力量。 在这里，智慧的力量、菩提的力量、行为的力量和大乘的力量是显而易见的。 化现的力量是神变，思维的力量是慈爱，增上意乐的力量是智慧，加行的力量是福德的力量。 从唯一方便的力量中，将主要和特殊的部分分开的是愿的力量和转法轮的力量。 因此，虽然在此论典中宣说的等持力似乎是多余的，但它显然包含在行为和增上意乐中。 第二，力量的作用是： 彻底净化业的力量， 完全摧毁烦恼的力量， 使魔的力量变得无力， 圆满行持善妙行。 其中，应断除的业是产生三界之业， 即业本身和随顺业。 业本身也是不善业和有漏的善业。 有漏的善业也有两种：欲界所摄的善业是福德，上二界所摄的善业是不动业。 随顺业是诸业所留下的习气。 像这样的业的力量被彻底净化。 烦恼是身心没有完全寂静时的扰动和损害自身的分别念，即贪欲、嗔恚、我慢、无明和怀疑这五种非见。 坏聚见、邪见、边见、见取见和戒禁取见这五种见。 这些是根本。 此外，还有忿怒等二十种近分的烦恼，以及烦恼的细微差别，以及烦恼的习气和恶趣。 也是烦恼的力量
English
It seems almost the same as the ten powers of a Bodhisattva arising from the element of earth. How so? The ten powers of a Bodhisattva are: Thought, higher intention, application, Wisdom, aspiration, conduct, Great Vehicle, transformation, enlightenment, And the powers of turning the wheel of Dharma. Here, the power of wisdom, the power of enlightenment, the power of conduct, and the power of the Great Vehicle are clearly evident. The power of transformation is miraculous power, the power of thought is loving-kindness, the power of higher intention is wisdom, and the power of application is the power of merit. Separating the main and special parts from the single power of means are the power of aspiration and the power of turning the wheel of Dharma. Therefore, although the power of samadhi spoken of in this text seems superfluous, it is clearly included in conduct and higher intention. Second, the function of power is: Completely purifying the powers of karma, Completely destroying the powers of affliction, Making the powers of demons powerless, And perfecting the power of good conduct. Among them, the karma to be abandoned is that which produces the three realms, namely karma itself and karma that accords with it. Karma itself is also non-virtuous karma and contaminated virtue. Contaminated virtue is also of two types: virtue included in the desire realm is merit, and virtue included in the two upper realms is immovable karma. Karma that accords with it is whatever habitual tendencies are left by karmas. The powers of such karma are completely purified. Afflictions are disturbing and self-harming conceptualizations when body and mind are not fully pacified, namely desire, anger, pride, ignorance, and doubt, the five non-views. The view of the aggregates, wrong view, extreme view, holding views as supreme, and holding asceticism as supreme, these five views. These are the root. Furthermore, there are also twenty secondary afflictions such as anger, and other subtle distinctions of afflictions, as well as the habitual tendencies and bad migrations of afflictions. Also the power of afflictions
Chinese
全部摧毁，大多数烦恼都已断除，即使有些没有完全断除，也以获得自在的方式，摧毁其力量，使其成为道上的助伴。此处，对于局部压制的对治法和彻底根除的对治法——无我这二者，以及将烦恼转化为菩提支分的善巧方便等，应如从其他地方出现的那样详细了解。所谓“魔的力量”，一般而言有四魔，但烦恼魔已在前述中讲过，所以这里指的是蕴魔、死魔和天子魔。对于一切有为法，不执著于丝毫自性成立和常有的法，认识到蕴是空性的，这是摧毁蕴魔；认识到如来藏是常恒的，远离一切生灭，这是摧毁死魔；对于世俗庸常的悦意和不悦意等境不执著，而对于法性的色等胜义谛的无边境界现前受用，因此，摧毁了那些引生烦恼，将人引向罪恶不善之法的天子魔。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之愿：愿诸佛刹如海清净，愿诸有情如海解脱，愿诸佛法如海得见，愿诸智慧如海证得，愿诸行持如海清净，愿诸愿力如海圆满，愿诸佛陀如海供养，愿于劫海不厌修行。愿一切佛刹如海，都如极乐世界和莲花世界一样，远离恶趣、疾病、痛苦、邪见、险阻和荆棘等，以珍宝的地面和树木等一切庄严而庄严，成为清净的刹土，也就是纯粹的善妙。
English
Completely destroying all, most afflictions are eliminated. Even if some are not completely eliminated, they are subdued by gaining control over them, destroying their power and making them companions on the path. Here, one should understand in detail, as it appears from elsewhere, the methods of partially suppressing antidotes and completely eradicating antidotes—the two of selflessness—as well as the skillful means of transforming afflictions into limbs of enlightenment, and so on. Regarding "the powers of demons," generally there are four demons, but since the demon of afflictions has already been discussed, here it refers to the demon of the aggregates, the demon of death, and the demon of the son of the gods. For all conditioned phenomena, without clinging to even a particle of inherently existent and permanent dharma, realizing that the aggregates are empty is destroying the demon of the aggregates; realizing that the Tathagatagarbha is eternal and stable, free from all arising and ceasing, is destroying the demon of death; without clinging to ordinary mundane pleasant and unpleasant objects, but directly experiencing the infinite realm of the ultimate truth, such as the form of dharmata, one destroys the demon of the son of the gods, who causes afflictions to arise and leads people to sinful and unwholesome dharmas. Therefore, the powers of demons become powerless and invisible, while the power of practicing goodness is perfected, which is the aspiration to attain unsurpassed Buddhahood. Second is the inconceivable aspiration that mainly shows the benefits: May the Buddha-fields be purified like the ocean, may sentient beings be liberated like the ocean, may the Buddha's teachings be seen like the ocean, may all wisdom be realized like the ocean, may all conduct be purified like the ocean, may all aspirations be fulfilled like the ocean, may all Buddhas be worshiped like the ocean, may I practice without weariness in the ocean of kalpas. May all Buddha-fields, like the ocean, be like the worlds of Sukhavati and Lotus, free from evil destinies, diseases, suffering, wrong views, dangers, thorns, etc., adorned with all ornaments such as jeweled ground and trees, becoming pure Buddha-fields, that is, purely good.
Chinese
做什么呢？对于众生如海，是使他们从痛苦和障碍中解脱出来；对于经论证悟的法如海，是用智慧之眼彻底照见；对于如所有和尽所有的法现量见到的智慧如海，是彻底证悟，即获得；对于行为，即利益自他的方便如海，是使有染污的意念等的过失，彻底清净，以及对于自他利益的无量祈愿如海，是彻底圆满，即成就果；对于所有佛陀如海，是用十种供养等一切，彻底供养。像这样清净佛土等七支，也是在无尽的劫海中，不厌倦且以极大的欢喜来行持，这样祈愿。这样，像海一样的八支中，前两个是净土和成熟众生，其余五个是祈愿和圆满资粮的方法。最后一个是显示圆满、成熟、清净这三者行持的时间。第三，将最终极的无上祈愿合为一体：所有三世逝去的诸佛之，菩提行愿的种种差别，以贤善行成佛之后，所有这些我都无余成办。所有三世之中示现来去的，无量诸佛从无始时起，菩提行愿的无量差别，所有这些我都祈愿无余成办。那么在何时才能成办呢？通过行持贤善行，以无上菩提而成佛之后。为了我能成办如是诸佛的祈愿，与两位殊胜的佛子也合为一体祈愿：诸佛之子中的长子，他的名字叫做普贤，为了像那位智者一样行持，所有这些善根都彻底回向。也就是诸佛之子中的殊胜长子，他的名字是普贤而广为人知的。
English
What to do? For sentient beings like the ocean, it is to liberate them from suffering and obscurations; for the Dharma like the ocean of scripture and realization, it is to thoroughly see with the eye of wisdom; for the wisdom like the ocean that directly sees all phenomena as they are and as many as they are, it is to thoroughly realize, that is, to obtain; for actions, that is, the means of benefiting oneself and others like the ocean, it is to thoroughly purify the faults of having defiled thoughts, etc., and for the countless aspirations for the benefit of oneself and others like the ocean, it is to thoroughly perfect, that is, to accomplish the result; for all Buddhas like the ocean, it is to thoroughly offer with all the ten types of offerings, etc. Likewise, these seven branches, such as purifying the Buddha-fields, are also practiced with great joy without weariness for endless eons, thus praying. Thus, among the eight branches like the ocean, the first two are purifying the land and maturing sentient beings, and the remaining five are the means of aspiration and completing the accumulations. The last one shows the time for practicing these three: completion, maturation, and purification. Third, uniting the ultimate supreme aspiration into one: Whatever the various aspirations of the Bodhisattva conduct of the Buddhas who have passed in the three times, after attaining enlightenment through the practice of the Good Conduct, I will accomplish all of them without exception. All the boundless Buddhas who have manifested coming and going in the three times, from beginningless time, the boundless distinctions of the aspirations of the Bodhisattva conduct, I pray that I will accomplish all of them without exception. Then, when will it be accomplished? After attaining enlightenment through the practice of the Good Conduct, with the supreme Bodhi. In order for me to accomplish the aspirations of such Buddhas, I also unite with the two supreme sons of the Buddhas in aspiration: The eldest son of all the Buddhas, whose name is called Samantabhadra, in order to practice like that wise one, I thoroughly dedicate all these virtues. That is, the supreme eldest son of all the Buddhas, whose name is known as Samantabhadra.