Chinese
直至我成菩提之间，以生世等恒常出家，以戒律行等戒律清净，以天等种种音声宣说佛法，彼以树等勤奋行善，不忘四因先行的菩提心，以罪恶等舍弃彼之相违品。或者对此，忆念生世和出家分别开来，作为五因也好。第三，无染之结合或无执着是，以业等为首。第四，利益他者安乐是，以田之范围等为首。第五，披甲是，圆满菩提行且等，与圆满佛法，与众生之行相应而行，及宣说圣法三者依次结合。第六，与具同分之友相伴是，以我之行等为首。第七，依止并令喜悦善知识是，以利益我等为首。第八，对现证佛陀供养等所作是，以佛子等为首，眷属、时间、心无厌倦，及供养，即四种意义按顺序结合。第九，受持正法是诸佛等的，受持法，及宣说，及善加结合三者依次。第十，获得不尽藏是，一切有等，是获得二资粮和威力。第十一，从多种入门处发愿是，一尘之上尘数刹，至我于尊前之间。其中有八种入门，第一，以具有刹土之佛陀观入门是，一尘等。第二，以佛陀之语入门是，一语支分等。第三，以转法轮入门是，三时逝者等。第四，以劫入门是，未来劫等。第五，以观如来入门是，三时逝者等。第六，以彼之行境入门是，恒常彼等。第七，以成办刹土入门是，任何三时等。第八，于如来尊前趋
English
Until I attain enlightenment, may I always be ordained through lifetimes, may my discipline be pure through moral conduct, may I teach the Dharma with various voices like the gods, may I diligently engage in virtue with trees and the like, may I not forget the mind of enlightenment that precedes the four causes, and may I abandon its opposing factors through sins and the like. Alternatively, one may separate remembering lifetimes and ordination here, and it would be good to make it five causes. Third, undefiled union or non-attachment is, beginning with actions and so forth. Fourth, benefiting others and happiness is, beginning with the extent of the field and so forth. Fifth, donning armor is, perfecting the practice of enlightenment and so forth, combining in sequence with perfecting the Buddha's Dharma, engaging in accordance with the conduct of sentient beings, and teaching the sacred Dharma. Sixth, associating with friends of equal fortune is, beginning with my conduct and so forth. Seventh, relying on and pleasing virtuous friends is, beginning with benefiting me and so forth. Eighth, making offerings and the like to the manifest Buddha is, beginning with the Buddha's sons and so forth, combining the four aspects of retinue, time, unwavering mind, and offerings in sequence. Ninth, upholding the sacred Dharma is of all the Buddhas and so forth, upholding the Dharma, teaching, and combining well, the three in sequence. Tenth, obtaining the inexhaustible treasury is, all existence and so forth, is to obtain the two accumulations and power. Eleventh, aspiring through the gates of many entries is, on one atom are fields equal to atoms, from that to, I go before the venerable one. There are eight entries there. First, entering into seeing the Buddha with the field is, one atom and so forth. Second, entering into the Buddha's speech is, one speech branch and so forth. Third, entering into turning the wheel of Dharma is, the three times gone and so forth. Fourth, entering through the eon is, future eons and so forth. Fifth, entering by seeing the Thus-Gone One is, the three times gone and so forth. Sixth, entering into its realm of activity is, always those and so forth. Seventh, entering into accomplishing the field is, whatever three times and so forth. Eighth, approaching before the Thus-Gone One.
Chinese
进入行为方面，如任何未到者等。此处的总结是：观佛刹土、听闻佛语和转法轮，以及劫、佛陀行境，修持佛刹和前往佛前，要知道这是八种进入。第十二个共同意义，从力量的角度发愿是：从一切时处迅速到如实成就之间。第十三个从成办或对治的角度发愿是：业之力量等，调伏业、烦恼、魔三种，以及真实的对治，即四个次第的意义。第十四个从事业的角度发愿是：从诸刹土如海到不厌倦地行持之间。此处也有佛刹清净，成熟众生，证悟佛法，获得后得智，行持无边，圆满发愿，成办供养，进入无边劫等八个次第的意义。第十五个是随学，如任何三时等，此处有随学佛陀和随学大菩萨。第十六个是显示归纳意义的回向，如诸行持不应有量等。这样，总摄意义的次第，也是大多数印度注释一致的说法。特别是按照堪布益西德的教言而著。因此，这个总摄的意义非常可靠，所以要珍重，并为了不泯灭而记录下来。释迦友的注释中，十六个意义大体相似，只是第一个命名为生起菩提心，以及生起菩提心等十个意义次第与意乐地的十度结合。以“成为供养”表示布施，以莲花和日月比喻不染著贪嗔，虽然做冷热的事情，却没有贪嗔的分别念，所以是安忍，显现成佛是愿力的力量等，以各种理由来解释。观佛刹等八种进入中，将如来观的进入和进入其行境合为一种，成为论典的
English
Regarding entering into conduct, such as anything that has not come, etc. Here, the summary is: viewing the Buddha-fields, hearing the Buddha's speech and turning the wheel of Dharma, as well as kalpas, the realm of Buddha's activity, accomplishing Buddha-fields and going to the presence [of the Buddha], know that these are the eight entries. The twelfth common meaning, wishing from the perspective of power, is: from being swift in all places to accomplishing it correctly. The thirteenth, wishing from the perspective of accomplishing or counteracting, is: the powers of karma, etc., subduing the three—karma, afflictions, and demons—and the actual antidote, which is the four sequential meanings. The fourteenth, wishing from the perspective of activity, is: from the ocean of all fields to practicing without discouragement. Here also, there are eight sequential meanings: the purification of the Buddha-fields, maturing sentient beings, realizing the Dharma, obtaining the wisdom of subsequent attainment, limitless conduct, fulfilling aspirations, accomplishing offerings, and entering into endless kalpas. The fifteenth is following, such as any of the three times, etc. Here, there is following the Buddha and following the great Bodhisattvas. The sixteenth is showing the dedication that gathers the meaning, such as may all actions not be limited, etc. Thus, this order of summarized meanings is also the unanimous explanation of most Indian commentaries. In particular, it is written according to the instructions of Khenpo Yeshe De. Therefore, this summarized meaning is very reliable, so it should be cherished and recorded for the sake of not being lost. In Shakya Friend's commentary, the sixteen meanings are generally similar, but the first is named generating the mind of enlightenment, and the ten meanings such as generating the mind of enlightenment are sequentially combined with the ten perfections of the stage of intention. By "becoming an offering," it indicates generosity; the lotus and sun and moon are used as metaphors for not being tainted by attachment and aversion; although doing hot and cold things, there is no discriminating thought of attachment and aversion, so it is patience; manifesting Buddhahood is the power of aspiration, etc., explained with various reasons. Among the eight entries such as viewing the Buddha-fields, the entry of viewing the Tathagata and entering into its realm are combined into one, becoming the textual
Chinese
敦波以最初的极喜等，将清净或不清净的七地依次结合起来。第十二条，以力量之愿为第八地。第十三条，称作“违逆之方衰退”，即第九地。第十四条，命名为“圆满修习功德”。第十五条，随学分为二，即“无论何时三世逝去的胜者”，等等，说的是要圆满一切功德。诸佛之长子等，以三句偈颂，以执持二资粮，随学大菩萨，即第十四条和第十五条合起来解释了第十地。通过展示十地，也解释了圣道的十度波罗蜜多。第十六条，总结一切意义，就是发愿成为光明圆满的佛。这样认为，也有善说之处，也有不如实之处。然而，过去在圣地印度，大乘波罗蜜多的讲修教法非常兴盛的时候，这是被善于名声的智者所说的，因此，为了理解这个传统，也稍微引用了一些名相。然而，为了便于在此处讲解和理解，从其他总结意义的角度来说，这里有总说、广说、总结三个部分。第一部分是三句偈颂，即：‘逝去的诸佛与十方，世间之中凡安住，皆成供养。尚未到来彼等速，圆满思愿次第成正觉。’先前到来的，即被广为称作逝去的诸佛。现在十方世界的界域中，凡是为了利益众生而安住的一切，都以各种供养来供养。尚未到来的佛，即在色究竟天成佛后，由于所化众生的时机尚未成熟，而不显现化身于世间，或者能够迅速成佛的大菩萨们，在没有困难和努力的情况下，迅速圆满各自意念中的想法，时机成熟，在兜率天示现降生等等。
English
Dunpo combines the first, the Joyful, etc., with the seven grounds, pure or impure, in order. The twelfth item, the aspiration of power, is the eighth ground. The thirteenth, called 'decline of opposing forces,' is the ninth ground. The fourteenth is named 'perfectly training qualities.' The fifteenth, following after, is divided into two, namely, 'Whenever the Victors who have passed in the three times,' etc., which says to perfect all qualities. The eldest sons of all the Buddhas, etc., with three verses, by holding the two accumulations, following after the great Bodhisattva, that is, combining the fourteenth and fifteenth items, explains the tenth ground. By showing the ten grounds, it also explains the ten perfections of the noble path. The sixteenth, summarizing the meaning of all, is to make aspirations to become a Buddha perfected by all-pervading light. This is the view, and there are also well-spoken points, and there are also some that do not fully accord. However, in the past, in the noble land of India, when the teachings of explanation and practice of the Great Vehicle Perfection of Wisdom were very flourishing, it was spoken by scholars who were well-known, so here too, in order to understand that tradition, some terms have been slightly adopted. However, in order to make it easy to explain and understand here, from the perspective of other summarized meanings, there are three parts: summary, detailed explanation, and conclusion. The first part is three verses, namely: 'The Buddhas of the past and the ten directions, Whatever dwells in the worlds, may they become offerings. Those who have not yet come, may they quickly, Fulfill their thoughts and attain enlightenment in order.' Those who came before, who are widely known as the Buddhas of the past. Now, in the realms of the ten directions, all who dwell for the benefit of beings, may they be offered with all kinds of offerings. The Buddhas who have not yet come, that is, those who have already become Buddhas in Akanishta, but because the time for the beings to be tamed has not yet arrived, they do not show a manifestation body in the world, or those great Bodhisattvas who are able to quickly attain enlightenment, without difficulty or effort, may they quickly fulfill the thoughts in their minds, and when the time comes, show birth in Tushita, etc.
Chinese
通过符合次第的方式，示现证得菩提，祈愿迅速成佛。那些在色究竟天已经成佛的诸位，各自的所化成熟等意愿迅速圆满，化身迅速降临。诸大菩萨的意念想法，二资粮的余数迅速圆满，祈愿证得佛果。这是为了圆满诸佛和菩萨的愿望而回向。为了这些，也需要使自己的愿望圆满，因此，供养和祈请这两者，是为了圆满自己和他人的愿望而发愿。又说：十方所有无量刹，愿皆广阔极清净。菩提树王前安住诸胜者，以及佛子愿充满。十方所有不净刹，愿如极乐世界般，极其广阔，远离恶趣等一切过患，完全清净。所有这些刹土，因为是所有树中最殊胜、最卓越、最主要的，所以在菩提树王前安住，已经现证圆满成佛的胜者，以及他们的眷属，佛陀的心子，菩萨众，供养如来，使无量众生安住于善，愿他们充满一切。这是对器情清净的祈愿，每两句为一组。这是清净一切刹土的愿望。又说：十方所有诸有情，愿彼恒时无病乐。一切众生之法义，愿皆和合愿成就。十方所有的一切有情，愿他们永远远离一切疾病，没有三恶趣和上界的痛苦，具足圆满的欲乐和禅定的安乐。一切众生的法义，即成为增上生、解脱和一切智智之因。
English
Having shown the stages of attaining enlightenment in accordance with the proper manner, may you quickly attain Buddhahood. May those who have already attained Buddhahood in Akanishta, may their intentions, such as the maturation of their respective disciples, be quickly fulfilled, and may their emanations quickly appear. May the thoughts and intentions of the great Bodhisattvas, the remainder of the two accumulations, be quickly fulfilled, and may they attain Buddhahood. This is the dedication to fulfill the aspirations of all Buddhas and great Bodhisattvas. For these reasons, one must also fulfill one's own aspirations. Therefore, these two, offering and supplication, are the aspiration to fulfill the aspirations of oneself and others. It is also said: May all the fields in the ten directions be vast and completely pure. May the victorious ones who dwell before the Bodhi tree, and the sons of the Buddhas, be completely filled. May all the impure fields in the ten directions be as vast and excellent as the Sukhavati field, free from all faults such as the lower realms, and completely pure. May all those realms be filled with the victorious ones who have attained perfect enlightenment, dwelling before the king of trees, the Bodhi tree, because it is the most excellent, supreme, and ultimate of all trees, and with their retinue, the sons of the Buddhas, the Bodhisattva assembly, who make offerings to the Tathagatas and establish limitless beings in virtue. These are the aspirations for the purity of the vessel and its contents, two lines each. This is the aspiration for purifying all fields. It is also said: May all sentient beings in the ten directions be always free from illness and happy. May the Dharma purposes of all beings be in harmony and may their wishes be fulfilled. May all sentient beings in the ten directions be always free from all kinds of diseases, without the three lower realms and all the sufferings of the higher realms, and endowed with the complete happiness of desirable qualities and meditative absorption. May the Dharma purposes of all beings, which are the causes of higher rebirth, liberation, and omniscience, be in harmony.