Chinese
在做了这些行为之后，愿彼此之间所有人的智慧都能和谐一致，所有不违背佛法的愿望都能实现。愿望的最终目标是无上的菩提，因为所有众生都希望自己获得殊胜的安乐，而殊胜的安乐是最终的，除此之外别无他物。甚至对于畜生道的众生来说，希望和祈愿的归宿也是圆满的菩提。因此，即使不直接祈愿，如果根据意愿的方式来修行，也是合理且能够实现的。这些是使众生完全成熟的愿文，这个简要的教导完整地展示了圆满、成熟和清净三者。所有菩萨的行为，或者说所有愿文的对象，都包含在这三者之中。第二部分是详细解释，包括与大乘共同行为次第相结合的愿文，以及基于菩萨不共秘密的愿文，还有展示了两者都包含的各种类型的愿文。第一部分是从“菩提行”到“普遍行持”之间。菩提行是为了他人的利益，自己获得无上圆满正等觉而行持的行为。我执着于自己圆满佛法的因，善妙行是为了将其他众生安置于佛的境界而行持的行为，即执着于使其他众生成熟和解脱的因。两者都以大悲心和三轮体空之智慧为基础，以圆满的布施等十度以及善巧方便所摄持，在使自己相续解脱和使他人相续成熟方面是相似的。因此，即使只有一个菩萨，也必须行持两种行为，因为为了众生的利益，无论哪种行为更为重要，无论何时适合哪种行为，都必须投入其中。然而，从最初发菩提心时的愿文的差异来看，菩萨分为大愿菩萨和非大愿菩萨。第一种是菩提行
English
Having performed these actions, may the wisdom of all beings be in harmony with each other, and may all aspirations that do not contradict the Dharma be fulfilled. The ultimate goal of aspiration is unsurpassed Bodhi, because all sentient beings desire to attain supreme bliss for themselves, and supreme bliss is ultimate, and there is nothing else besides it. Even for beings in the animal realm, the object of hope and aspiration is perfect Bodhi. Therefore, even if one does not directly pray, it is reasonable and achievable to practice according to the manner of desire. These are the aspiration prayers that completely ripen sentient beings. This brief teaching fully demonstrates the three completenesses of perfection, maturation, and purification. All the actions of Bodhisattvas, or all the objects of aspiration prayers, are contained within these three. The second part is a detailed explanation, including aspiration prayers combined with the common stages of Mahayana practice, aspiration prayers based on the uncommon secrets of Bodhisattvas, and aspiration prayers that demonstrate various types that include both. The first part is from "Bodhi conduct" to "become universal conduct." Bodhi conduct is the practice for the sake of others, to attain unsurpassed, perfectly complete enlightenment for oneself. I cling to the aspect of the cause of perfecting the Buddha's Dharma by myself. The conduct of the Excellent One is the practice for placing other sentient beings in the realm of the Buddha, that is, clinging to the aspect of the cause of maturing and liberating other sentient beings. Both are based on great compassion and the wisdom of non-conceptualization of the three spheres, and are taken up by the perfection of the ten paramitas such as generosity, and are grasped by skillful means. They are similar in liberating one's own continuum and maturing the continuum of others. Therefore, even a single Bodhisattva must practice both types of conduct, because for the benefit of sentient beings, whichever conduct is more important, and whichever is appropriate at the time, one must engage in it. However, from the difference in the aspiration prayer at the time of the initial generation of Bodhicitta, Bodhisattvas are divided into those with great aspirations and those without great aspirations. The first is Bodhi conduct.
Chinese
是说，首先自己成佛后，直到轮回存在之间利益他众，具有如国王般发心的菩萨。第二种是，为了度脱所有众生，直到将所有众生安置于佛地，自己安住于轮回中，发愿不成佛，这是行善者，是具有如牧童般发心的菩萨。因此，这二者是最初发心时的愿望和意乐的差别，中间的行持是二者共同修持的，最终的果位也没有差别。那么，菩提行者如圣者弥勒一样，会在世间成佛，而行善者如普贤和文殊等，即使资粮圆满，由于誓愿未完成，也不会显现成佛，难道不是有两种果位吗？资粮圆满后不成佛是不可能的，因为二障清净且二资粮圆满即是佛。以前的誓愿和发愿也是为了调伏自心，而不是进入所缘的实物，因此也不必彻底实行。普贤和文殊等在不清净刹土中显现为菩萨，是为了调伏菩萨而如此示现，并非实情，因为佛陀在许多所调伏的刹土中也已经示现且正在示现为佛陀。如胜者弥勒等在此刹土示现成佛者，在其他刹土和其他情况下，为了调伏菩萨，也会再次出现菩萨，如同我们的导师在无量劫之前已经成佛，之后也仍然不断示现菩萨的行持一样。因此，如果诸佛的根本刹土和身是密严刹土的报身，那么一旦二资粮圆满，立即就会在那个刹土以报身的依处显现圆满成佛，这是确定无疑的。不清净的刹
English
That is to say, first, after becoming a Buddha oneself, benefiting others until the existence of samsara, is a Bodhisattva with the mind of a king. The second is, in order to liberate all sentient beings, until all sentient beings are placed on the Buddha's ground, one dwells in samsara, vowing not to become a Buddha. This is a practitioner of good deeds, a Bodhisattva with the mind of a shepherd. Therefore, the difference between these two is the aspiration and intention when first generating the mind. The practice in between is practiced by both, and there is no difference in the final result. So, the Bodhisattva practitioner, like the noble Maitreya, will become a Buddha in the world, while the practitioner of good deeds, like Samantabhadra and Manjushri, even if the accumulations are complete, will not manifest Buddhahood because the vows are not fulfilled. Isn't there two kinds of results? It is impossible not to become a Buddha after the accumulations are complete, because the purification of the two obscurations and the completion of the two accumulations is Buddhahood. The previous vows and aspirations are also for taming one's own mind, not for entering the object of focus, so there is no need to fully implement them. Samantabhadra and Manjushri, etc., appearing as Bodhisattvas in impure lands, are shown in this way to tame Bodhisattvas, not the actual situation, because the Buddha has already shown and is showing himself as a Buddha in many lands that are to be tamed. Like the Victorious Maitreya and others who show Buddhahood in this land, in other lands and other situations, in order to tame Bodhisattvas, Bodhisattvas will appear again, just as our teacher has already become a Buddha countless eons ago, and still continuously shows the practice of a Bodhisattva. Therefore, if the fundamental land and body of the Buddhas are the Sambhogakaya in the Akaniṣṭha realm, then once the two accumulations are complete, they will immediately manifest complete Buddhahood in that land as the basis of the Sambhogakaya, which is certain. The impure lands
Chinese
关于示现化身方面，虽然有佛和菩萨大士两种情况，不仅如此，还会以无量化身的方式出现。因此，文殊等为了不舍弃以前的誓言，即使现在还没有成佛，也可能如是存在。但考虑到与行持善妙行相关的真实誓言，以及为了使所化众生生起欢喜并能安住，所以有这样的必要。并且，菩萨以菩萨的方式调伏众生，也是为了使这种行为恒常不断。否则，如果积累了二资粮后仍然不成佛，那原因是什么呢？如果认为是稍微执著于业障，那么十地菩萨的智慧无需勤作，也能在短时间内断除一切业障，为何长时间都不能断除呢？金刚喻定也因为积累了二资粮，不可能无法获得。如果它不能断除包括习气在内的二障，那么其他佛陀也会在没有断除对一切智的障碍的情况下存在。如果他们断除了这些障碍，那还剩下什么障碍呢？此外，积累了二资粮后被业障束缚也是不可能的，就像太阳升起时黑暗消失一样。没有积累资粮也是不可能的，因为在无量的时间里，他们总是比其他人更广泛地行持广大之行。即使说文殊等稍微执著于业障，那也是因为针对某些所化众生显现的情况而说的，是需要理解的密意。说得太多就到此为止吧！因此，必须明确理解这部论典中的菩提行和善妙行，通过学习发菩提心、忆念前世、出家、学习一般的行为、特别是学习戒律、以神通说法、以及不忘菩提心，就能清净一切业障，从三种过患中解脱，获得无执著的境界。那时，就能使众生平息痛苦，安住在安乐和善法中。特别是，获得无量化身之后，就能宣说佛法。
English
Regarding showing manifestations, although there are two types, Buddhas and great Bodhisattvas, not only that, but they also appear in the form of limitless manifestations. Therefore, Manjushri and others, in order not to abandon their previous vows, may still exist as it is said that they have not yet attained Buddhahood. However, considering the true vow related to practicing the Excellent Conduct, and in order to make the beings to be tamed generate joy and be able to abide, there is such a need. Also, Bodhisattvas holding the manner of Bodhisattvas in order to tame beings, is also with the intention that this activity will always occur without interruption. Otherwise, if one does not attain Buddhahood after accumulating the two accumulations, then what is the reason for that? If it is thought that it is because of holding onto a slight portion of obscurations, then the wisdom of the tenth Bhumi, without effort, will be able to abandon all obscurations even in a short time, so why would it not be abandoned for a long time? The Vajra-like Samadhi is also impossible not to be obtained because of the completion of the two accumulations. If it does not abandon the two obscurations including their imprints, then other Buddhas would also exist without abandoning the obscurations to omniscience. If they abandon those, then what obscurations would remain? Furthermore, it is also impossible to be bound by obscurations after completing the two accumulations, just like darkness disappears when the sun rises. It is also impossible not to have accumulated the accumulations, because in limitless times, they have always practiced vast conduct more extensively than others. Even if it is said that Manjushri and others hold onto a slight portion of obscurations, that is because it is said in consideration of the appearance to some beings to be tamed, and it is a meaning that needs to be understood. Enough with too much elaboration! Therefore, in this treatise, having definitely understood the terms Bodhisattva conduct and Excellent Conduct in that way, by training in generating Bodhicitta, remembering previous lives, renouncing, learning general conduct, especially learning ethics, teaching Dharma with clairvoyance, and not forgetting Bodhicitta, all obscurations will be purified, one will be liberated from the three faults, and upon obtaining the state of non-attachment, one will cause sentient beings to pacify suffering and abide in happiness and virtue. In particular, after obtaining limitless forms of manifestation, one will teach the Dharma.
Chinese
因此，利益众生之事将无止境地行持。这是此道次第第一阶段的总结。与此相应地，应发愿。总结：发心、忆念转生、出家，行持总说、戒律、显现智慧，菩萨不忘、净除障碍、解脱三种过患，无执著安住寂静、获得神通，行持利生之事，共有十三条。如是。前三条是：为了菩提行，我将行持，于一切众生中，忆念转生，生生世世的死亡和转生中，愿我恒常出家。如是说。菩提行是指为了利益他人而圆满菩提，为了菩提而行持六度，发起这样的发心，并且与此相应的行持，我将行持。因此，从世间他方众生的一切处所，无论生于何处，恒常忆念转生，忆念之前的发心和修法。生生世世的处境中，或者死亡和转生所包含的转生和生存的一切处境中，愿我时时出家。此处出家有两种：在凡夫的处境中，舍弃家庭而出家，并如法受戒而出家；在此大乘中，获得圣者地的标准是获得法性的出家。第四条和第五条是关于行持总说和学习戒律：愿我追随一切胜者，圆满善妙行，戒律行持无垢清净，恒常不退失，无过患地行持。如是说。无论是亲见如来，还是隐没不见，都依赖于听闻佛经。如诸佛菩萨的教言从佛法中产生一样，追随学习，以善妙行的因或修持，正确地学习六度，从而进入圆满的方便。特别是，菩萨的三种戒律行持，烦恼
English
Therefore, the benefit of sentient beings will be practiced endlessly. This is the summary of the first stage of this path. Accordingly, one should make aspirations. Summary: Generating Bodhicitta, remembering rebirths, taking ordination, general conduct, discipline, manifesting wisdom, Bodhisattva never forgetting, purifying obscurations, liberation from three faults, dwelling in peace without attachment, attaining supernatural powers, practicing for the benefit of beings, there are thirteen points in total. Thus it is. The first three points are: For the sake of Bodhi conduct, I will practice, In all beings, may I remember rebirths, In all lifetimes, in death and rebirth, May I always be ordained. Thus it is said. Bodhi conduct refers to perfecting Bodhi for the benefit of others, practicing the six perfections for the sake of Bodhi, generating such a mind, and accordingly practicing, I will practice. Therefore, from all places of sentient beings in other worlds, wherever I am born, may I always remember rebirths, remember the previous Bodhicitta and Dharma practice. In all situations of lifetimes, or in all situations of rebirth and life included in death and rebirth, may I always be ordained. Here, there are two types of ordination: In the state of ordinary beings, renouncing the household and taking ordination, and properly taking vows to become ordained; In this Mahayana, the standard for attaining the ground of the noble ones is to attain the ordination of Dharmata. The fourth and fifth points are about practicing general conduct and learning discipline: May I follow all the Victorious Ones, Perfect the excellent conduct, The conduct of discipline is immaculate and pure, May I always practice without degeneration and without faults. Thus it is said. Whether seeing the Tathagata directly or being hidden, relying on hearing the scriptures. Just as the teachings of all Buddhas and Bodhisattvas arise from the Dharma, follow and learn, with the cause or practice of excellent conduct, correctly learn the six perfections, thereby entering the means of perfection. In particular, the three types of discipline conduct of Bodhisattvas, afflictions