Chinese
获得正等觉佛陀后度化众生，在菩提树下迅速前往等等，以及化现众多亿万化身等等。第七是转变为究竟义，无论是过去、现在、未来三世诸佛等等。此外，还有许多暗示。第八是饶益自他，在所有国土和方向，平息恶趣痛苦，使一切众生安住于安乐，利益一切有情。如是宣说。又，圣者菩萨的无数十万个愿，都汇集为十大愿。这些也出自《十地经》，在第一地义的总结偈颂中这样说道：为了见到诸佛而发起殊胜愿，受持正法，亲近贤圣，为了最胜的调伏而发起殊胜愿，成熟一切有情，清净佛土，彼之殊胜佛土充满一切佛子，与诸佛子心意相通，意义一致，在一切毛孔中显现证得最胜义，他们发起众多这样的愿，这些愿无边广大且具足无尽，如同虚空界、法性、涅槃智者，以及世间究竟诸佛出现和智慧，以及心之所缘和智慧的入定究竟，以及三类相续的究竟，到达有情的边际，以各自的方式，我的愿也到达无尽，愿我如他们一样行持，达到究竟。如是说。其中十大愿的总结是：供养和受持正法，一切行的身体和行为，完全成熟和清净佛土，成就清净佛土的功德，与一切佛子和合而行，成就和合之义，显现证悟。如是十愿，也有十种究竟处，即有情、世间、虚空，法界、涅槃、佛陀出现，智慧界和心之所缘，智慧显现成就的界究竟，在三类相续界中立下愿，世间法和智慧。
English
The liberation of beings after attaining Buddhahood is like swiftly going to the Bodhi tree, and manifesting many hundreds of millions of emanations, etc. Seventh is transforming into ultimate meaning, like the Buddhas who have gone to the three times. Furthermore, there are many implications. Eighth is benefiting oneself and others, like pacifying the suffering of the lower realms in all lands and directions, establishing all beings in happiness, and benefiting all sentient beings. This is what is taught. Furthermore, the countless hundreds of thousands of aspirations of the noble Bodhisattvas are condensed into ten great aspirations. These are also found in the Sutra of the Ten Bhumis, in the section summarizing the meaning of the first bhumi, where it says: 'To see the Buddhas, one makes aspirations manifest. Holding the sacred Dharma and going to the presence of the righteous, one makes aspirations manifest for the sake of supreme training. To fully ripen sentient beings and purify the Buddha-fields, may that excellent field be filled with all the Buddha-sons. Because of being of one mind and purpose with the Buddha-sons, in every pore, may the supreme meaning be manifestly realized. They make manifest many such aspirations. These are boundless, vast, and endowed with endlessness. Like the realm of space, the nature of reality, the wise Nirvana, and the ultimate world, the arising of Buddhas and wisdom, and the ultimate of the object of mind and the entering of wisdom, and the ultimate of the three continuums, reaching the limit of beings. In each way, may my aspirations reach the endless, and may I act and attain like them.' Thus it is said. The summary of the ten great aspirations is: Offering and holding the sacred Dharma, the body and conduct of all actions, fully ripening and purifying the fields, accomplishing the qualities of that purified field, acting in harmony with all the Buddha-sons, accomplishing the meaning of harmony, manifesting enlightenment. Thus, in these ten aspirations, there are also ten ultimate abodes: sentient beings, the world, space, the Dharma-realm, Nirvana, the arising of Buddhas, the wisdom-realm and the object of mind, the ultimate of the wisdom's manifest accomplishment realm. In the realm of the three continuums, one establishes aspirations, the world, Dharma, and wisdom.
Chinese
地的。传承在此处是三种传承。十大愿是：愿以一切供养来供养一切佛，这是第一。愿完全受持并守护一切正法，这是第二。愿我以无碍之身前往十方诸佛示现一切奇妙事业之处，行持殊胜之事业，这是第三。愿恒常行持一切菩萨之行，这是第四。愿我令一切众生完全成熟，这是第五。愿成就将成佛之无量世界，这是第六。又，愿清净无量不可思议之行境的、充满殊胜菩萨等的一切清净刹土，这是第七。愿一切菩萨与我自性意乐相同，这是第八。愿一切行持与修持成就无量唯一的殊胜意义，这是第九。愿在遍及虚空边际的一切处，以示现无量事业之方式现证圆满正等觉，这是第十。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。第三等五项是为了令众生完全成熟，第三普遍行往之身，是以依身之何种差别而成熟，第四学习一切行持，是以心等何种行持而令他成熟，第五是令成熟之实际，是就所成熟之众生而说的，第六是成就于何处令成熟之净土，第七是为了显示以何种方式成熟之方便。第八与一切菩萨一致行持，是为了了悟自己地的功德差别，第九有意义地行持，是为了了悟差别越来越增上，第十成佛之愿是为究竟果。如是之十大愿。
English
Of the earth. The lineage here is the three lineages. The ten great aspirations are: The first is to aspire to offer all offerings to all Buddhas. The second is to aspire to fully uphold and protect all the sacred Dharma. The third is to aspire to go with an unobstructed body to the presence of all the Buddhas of the ten directions who perform wondrous deeds, and to perform extraordinary deeds. The fourth is to aspire to always practice all the practices of a Bodhisattva. The fifth is to aspire that I will fully ripen all sentient beings. The sixth is to aspire to accomplish the infinite realms of the world that will become enlightened. Furthermore, the seventh is to aspire to purify the infinite and inconceivable realms of manifestation, filled with supreme Bodhisattvas, etc., into pure and excellent realms. The eighth is to aspire that all Bodhisattvas and myself have the same intention and mind. The ninth is to aspire that all conduct and practice accomplish the infinite and supreme meaning alone. The tenth is to aspire to manifest complete and perfect enlightenment in all places that reach the limits of space, in a manner that demonstrates infinite deeds. Among these, the first, offering, is for the sake of perfecting the accumulation of merit, and the second, upholding the sacred Dharma, is for the sake of the accumulation of wisdom. The third, and so on, the five are for the sake of fully ripening sentient beings; the third, the body that goes everywhere, is by what kind of difference in the body of reliance does it ripen; the fourth, learning all conduct, is by what kind of conduct of mind, etc., does one ripen others; the fifth is the actual ripening, which is in terms of the sentient beings to be ripened; the sixth is accomplishing the pure land where one ripens; the seventh is to show the means by which one will ripen. The eighth, acting in accordance with all Bodhisattvas, is for the sake of realizing the distinctions of the qualities of one's own ground; the ninth, acting meaningfully, is for the sake of realizing the distinctions that go from higher to higher; the tenth, the aspiration for enlightenment, is for the ultimate result. Such are the ten aspirations.
Chinese
哦，还有，这种普贤行是完全圆满的，就像“在世间，凡是住处都变成供养”一样，并且“也对他们做广大供养，供养无量佛海”，等等，这是以第一种方式来供养诸佛。 “执持诸佛的殊胜之法”，以及“菩提行我皆行”，这是自己修行，并且“菩提行处处显现”，这是向他人展示，等等很多，这是以第二种方式来完全执持正法。“圆满菩提行”，以及“恒常于彼等之行境，以幻化之解脱力而入”，等等，这是以第三种方式，以普遍行走的身体来看待诸佛的行境。“普贤行清净”，并且“未来一切劫中皆行之”，等等很多，这是以第四种方式来学习一切行。“安立众生于安乐”，等等，以及“解脱众生之海”，等等，这是以第五种方式来使众生成熟。“如是无余一切方，进入诸佛之刹土”，等等，这是以第六种方式来成就无量刹土。“一尘之上具尘数刹，于彼刹中不可思议佛”，从这句到“示现寂灭之究竟”，以及“清净刹土之海”，这是以第七种方式来行持清净刹土。“凡是三世逝去的诸佛，菩提行之愿差别”，等等，以及“身语意亦皆清净”，从这句到“彼等一切幻化皆能知”，以及“凡行与我相同之行”，等等三句，以及“三世逝去之人狮子”，等等，以及“生生世世死殁与出生”，等等，这是以第八种方式来。
English
Oh, and also, this Samantabhadra's conduct is completely perfect, just like "In the world, wherever they dwell becomes an offering," and "Also make vast offerings to them, offering to the ocean of Buddhas," etc., this is in the first way to offer to the Buddhas. "Holding the supreme Dharma of the Buddhas," and "I practice the Bodhisattva conduct," this is practicing oneself, and "The Bodhisattva conduct appears everywhere," this is showing to others, etc., many of these are in the second way to completely hold the true Dharma. "Perfecting the Bodhisattva conduct," and "Constantly in their realm of conduct, entering with the power of illusory liberation," etc., this is in the third way, using the body that universally goes to see the realm of conduct of the Buddhas. "Purifying Samantabhadra's conduct," and "In all future kalpas, I will practice it," etc., many of these are in the fourth way to learn all conducts. "Establishing beings in happiness," etc., and "Liberating the ocean of beings," etc., this is in the fifth way to ripen beings. "Thus, in all directions without remainder, entering the Buddha-fields of the Buddhas," etc., this is in the sixth way to accomplish immeasurable Buddha-fields. "On one atom are fields as numerous as atoms, in those fields are inconceivable Buddhas," from this sentence to "Showing the ultimate of complete peace," and "Purifying the ocean of fields," this is in the seventh way to practice purifying the Buddha-fields. "Whatever vows of Bodhisattva conduct were made by the Buddhas who have passed in the three times," etc., and "Body, speech, and mind are also all pure," from this sentence to "May I know all their transformations," and "Whatever conduct is the same as my conduct," etc., three verses, and "Whatever lions among men have passed in the three times," etc., and "In all lifetimes, death, transference, and birth," etc., this is in the eighth way.
Chinese
也，与所有菩萨的行为一致地行事。 “普遍行持功德力”等， “令行持之海完全清净”等， “愿功德也无有限量”等， “彼之事业无余成办”等， 诸多此类是就第九而言的，仅仅行持具有意义的果实。 “以善妙行成就菩提成佛后”等， “于毛发之量中，三时之量之类”等， “成为一切功德之无尽藏”等， “普遍迅速的神通力”等， “成为无有贪著之智慧力”等， 诸如此类是就第十而言的，发愿成为示现无边，直至虚空边际的佛陀。 那些愿望的最终归宿的十处，众生界的最终归宿是：愿望遍布于有多少众生的处所，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布的处所，以及那二者存在期间的时间里不会穷尽。 对于其他也是同样的最终归宿之理，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，因为是宣说佛法的所依，所以是法界，最终归宿是调伏众生的处所，所以是涅槃，因为是与如是性相符而修习之法的所缘，所以被称作如来智慧界。 佛陀生起之界和现证智慧之界也是一个意思，本体是道谛，从果的角度来说是佛陀生起，从本体的角度来说是现证智慧。心之所缘的界限是所有所知。 三续中，世间的续是痛苦
English
Also, to act in accordance with the conduct of all Bodhisattvas. "And all the powers of the practice of good qualities," "And purify the ocean of conduct," "And may the qualities also be without measure," "And may all its actions be completed." Many such are made in the power of the ninth, and only the fruit that is meaningful is practiced. "By the practice of the good, having attained enlightenment and Buddhahood," "And in the extent of a hair, the measure of the three times, etc.," "Become an inexhaustible treasury of all qualities," "And all the powers of swift magical powers," "The power of wisdom that has become without attachment," etc. These and others are made in the power of the tenth, wishing to become a Buddha who shows the infinite, reaching the end of the sky. In the ten places that are the ultimate end of those aspirations, the ultimate end of the realm of sentient beings is: may the aspiration pervade the place where there are as many sentient beings as there are, and in the future, until sentient beings are exhausted, may the fruit of aspiration also be inexhaustible. The ultimate end of the realm of the world and the realm of the sky is also the same. May the aspiration not be exhausted in the place covered by the world and the sky, and in the time between the existence of the two. For others, the way of reaching the end is the same. The realm of Dharma and the realm of Nirvana, and the realm of the wisdom of the Tathagata, are one in essence. The essence is the heart essence of the Dharma realm, the nature of mind, the blissfully departed one. However, for the sake of taming, because it is the basis for teaching the Dharma, it is the Dharma realm, and the ultimate end is the place where sentient beings are tamed, so it is Nirvana, because it is the object of the Dharma that is meditated upon in accordance with suchness, it is called the realm of the wisdom of the Tathagata. The realm of the arising of the Buddhas and the realm of the realization of wisdom are also the same in meaning. The essence is the truth of the path. From the point of view of the fruit, it is the arising of the Buddhas, and from the point of view of the essence, it is the realization of wisdom. The realm of the object of the mind is all that is knowable. In the three continuums, the continuum of the world is suffering.