Chinese
因舍弃而无垢，不为自利小乘之心所染而完全清净，因恒常不染邪行堕落之过而无损，不贪求获得三时之事物，或远离执着实有而无过失，当行如是之戒律。第六条，以具足五种神通而说法：以天之语言和歌声及夜叉之语言，饿鬼等和人之语言，所有众生之语言有多少，我皆以一切语言而说法。菩萨以获得威力之方式，以天之语言，龙之语言，夜叉之语言，饿鬼等之语言，人之各种不同语言，以及所有众生之声音有多少，我都以所有那些语言来宣说佛法，即将会宣说。那是由于获得天耳通之故，该神通之力能知晓所有遥远、极其微小等隐蔽之声音，也能听懂各种不同众生之语言和四大元素之声音。仅以自己的一种语言和言辞，也能让其他众生各自理解其各种不同的语言。因此，能以天之语言对天人，以龙之语言对龙等，同时或依次说法。此处的天指欲界六天。龙是腹行蛇类的名称，但其中具有神通者，是以总名安立于别名的方式。在圣地被称为龙神，在古老的藏语中被称为歌龙。夜叉也被称为四大天王种族之神，但此处为了与天神区分开来，指的是游荡于虚空或地面的夺取精气者。饿鬼是属于阎罗王种族的饿鬼众生的特殊类别，是凶恶的众生。第七，不忘菩提心：彼以树（比喻）精进于度，从不忘失菩提心。彼是贤善者，性情温和，或聪慧而细致之士。
English
Through abandonment, it is without stain; being unsoiled by the mind of the inferior vehicle of self-interest, it is completely pure; being constantly unsoiled by the fault of immoral conduct and downfall, it is undiminished; without craving to obtain the objects of the three times, or being free from clinging to true existence, it is without fault; one should practice such discipline. The sixth point is teaching the Dharma with the five kinds of clairvoyance: With the language and songs of gods and the language of yakshas, the languages of pretas and humans, and as many languages as all beings have, I will teach the Dharma in all languages. Having empowered the Bodhisattva to obtain power, with the language of gods, the language of nagas, the language of yakshas, the language of pretas and so forth, the various different languages of humans, and as many sounds and languages as all beings have, I will teach the Dharma in all those languages, that is, I will teach. That is because of obtaining the divine ear, the power of that clairvoyance knows all hidden sounds such as those that are far away and extremely subtle, and also understands the languages of various different beings and the sounds of the four elements. Even with one's own language and words, one can enable other sentient beings to understand their various different languages individually. Therefore, one can teach the Dharma to gods in the language of gods, to nagas in the language of nagas, and so forth, simultaneously or sequentially. Here, the gods refer to the six desire realm heavens. Nagas are the name for snakes that move on their bellies, but among them, those who possess magical powers are in the manner of establishing a general name upon a specific name. In the sacred land, they are called naga gods, and in old Tibetan language, they are called song dragons. Yakshas are also known as gods of the four great king lineages, but here, in order to distinguish them from the gods, they refer to those who wander in the sky or on the ground and steal essence. Pretas are a special category of hungry ghosts belonging to the Yama lineage, they are malevolent beings. Seventh, not forgetting the mind of enlightenment: He diligently strives in the perfections like a tree, and never forgets the mind of enlightenment. He is wise, gentle in nature, or a learned and meticulous person.
Chinese
务必实行，对于诸波罗蜜多，不感到厌倦而自然进入的精进，菩提心是指两种： желать安置一切有情于佛果，以及将心安住于离戏论的法界智慧中。如是的菩提心，无论何时何地都不要忘记。其中，不忘失的原因是，由于相续调柔而不忘失慈悲，由于精通而不忘失空性，这是因。对于波罗蜜多自然精进，也是不忘失这些，这是支分。此外，不由他人指示而进入布施波罗蜜多等十八种不共菩萨之法都包含于此。其中，在胜解行地是随其所应而获得，在圣者地则是圆满获得。这些也出自《圣宝云经》。即，不由指示而进入六波罗蜜多，共有六种；不由指示而精通四摄和方便，以及称为殊胜乘之生起，共有三种；不退转于大乘；开示轮回与涅槃之门；精通双运和联结之相续；以智慧先行而不积聚，因而精通善恶之取舍；不舍弃安忍之身的有情；示现令一切众生欢喜；在凡夫和声闻中，不退失一切智之心；不退转于寻求佛法。如果想要详细了解此义，请参阅《谛者品》中的广说。从菩提行开始，到此为止，都是以行持善行和修持菩提行为主，是安住于胜解行地，以及以共同功德为主的愿文。第八、九、十个意义，是 очищение罪障、从三种过失中解脱以及不执著：所有成为罪障的罪业，愿这些全部得以清净。从业和烦恼、魔之业中解脱，并且在世间众生中，如同莲花不沾染水，如同日月在虚空中无碍运行一般行事。
English
Be sure to practice, and diligently enter into the perfections without weariness. The mind of enlightenment is twofold: wishing to establish all sentient beings in Buddhahood, and placing the mind in equipoise in the wisdom of the dharmadhatu, which is free from elaboration. May such a mind of enlightenment never be forgotten at any time or place. The reason for this is that one does not forget compassion because the mind-stream is gentle, and one does not forget emptiness because one is wise; these are the causes. Effortlessly striving in the perfections is also not forgetting these; these are the limbs. Furthermore, the eighteen unmixed qualities of a Bodhisattva, such as entering into the perfection of generosity without being instructed by others, are all included in these. Among these, one obtains them appropriately on the stage of aspiration, and one obtains them completely on the stage of the noble ones. These are also stated in the Noble Cloud of Jewels Sutra: namely, entering into the six perfections without being instructed, which are six; being skilled in the objects of attraction and means without being instructed, and what is called the arising of the supreme vehicle, which are three; not degenerating from the Great Vehicle; showing the door of samsara and nirvana; being skilled in the continuum of union and connection; being skilled in adopting and abandoning virtue and vice because wisdom goes first and does not accumulate; not abandoning sentient beings with a body of patience; showing joy to all beings; not losing the mind of omniscience among children and hearers; and not turning back from seeking the Dharma of the Buddhas. If you wish to understand this meaning in detail, please refer to the extensive explanation in the chapter on the Truthful One. From the beginning of the Bodhisattva's conduct up to this point, it is a prayer focused on practicing good deeds and cultivating the conduct of enlightenment, abiding on the ground of aspiration, and focused on common qualities. The eighth, ninth, and tenth meanings are the purification of sins, liberation from the three faults, and non-attachment: May all those sins that have become obscurations be completely purified. May I be liberated from the actions of karma, afflictions, and demons, and may I act among the beings of the world like a lotus that does not cling to water, and like the sun and moon that move unobstructed in the sky.
English
D. Now, sin is an unwholesome dharma, the afflictions of the desire realm and all the karma arising from them. What is in accordance with it is all afflictions. Therefore, may all those sins that have become obstacles to liberation, together with their seeds, be completely purified. The three faults are the three: karma, affliction, and demons. Karma is the karma that causes birth in the three realms, affliction is the affliction of the nine pervasive bonds, and demons are the hindrances that obstruct the life of Dharma, generating attachment to desire, distraction, strife, and disease, and are those whose activity is killing. Likewise, it also causes one to turn back from the good path and join with bad asceticism and wrong views, and so forth, such as the Lord of Others' Emanations. From the time a Bodhisattva obtains the body of meditative absorption onwards, the activity of demons does not enter oneself, but it does for others. Being led by the faults of karma and affliction is also similar to that. However, the time when these two are abandoned is when one obtains the path of seeing, that is, the intermediate forbearance towards the nature of reality. The qualities of being unsoiled or unattached are: wherever the beings of the world in which one dwells and acts, wherever they act, just as a lotus dwells in water but is not soiled by water, so too, although constantly dwelling in samsara, one is not soiled by the faults of samsara—karma, affliction, and birth and death, and so forth. Just as the sun and moon move unimpeded in the sky, causing crops to ripen and medicines to grow, and so forth, doing many things for the benefit of others, yet without expecting anything in return, without arrogance or conceptualization. Likewise, that Bodhisattva also constantly accomplishes vast benefit for sentient beings through the four kinds of giving and so forth, yet without expectation of return or arrogance. May I also act in that way. Eleventh, establishing sentient beings in happiness: To the extent that the extent and directions of the Buddha-field are, the suffering of the lower realms is completely pacified. Establishing all beings in happiness, and acting for the benefit of all beings. To the extent that the extent of the Buddha's pure land and the ten directions
Chinese
因此，愿能彻底平息以恶趣为代表的众生的所有痛苦，并将一切众生安置于世间的安乐、天人的身体和圆满之中。不仅如此，愿所有这些众生都能恒常地受益于解脱涅槃之法。第十二、十三条，以无尽的化现和无尽的利生事业来行持，是圆满菩提行，与众生的行为相符而行。善行悉皆开示，未来劫中恒常行持。自身通过菩提行之门，圆满六度，并且了知其他众生的界、意乐、根器和习气，以适合他们行为的方式，以能够调伏他们的方法而行持，即以在家相调伏者，则现出家相；以出家相调伏者，则现出家相；同样地，以佛、菩萨、独觉、声闻、梵天、天人、仙人、转轮王、国王等各种形象、各种行为和各种说法，获得成熟众生的能力。具有为利他而于轮回中无厌倦之自性者，如是行持利生之事：与其证悟相符的善行之法，为众生悉皆开示，并安置于彼行持之中。如是，自身之行圆满，获得能力，以及宣说正法，此自他之三利，不仅于一时行持，而且于未来无尽劫中恒常行持，愿能如此成就。第二，关于菩萨不共秘密之加持的愿文中，以与圆满的友伴一同发清净愿作为连接。恒常依止并令欢喜殊胜善知识，安住于共同之境中所述的清净行持，从而获得法门之三摩地和陀罗尼。从二资粮之力
English
Therefore, may I thoroughly pacify all the sufferings of beings, represented by the evil destinies, and may I place all beings in worldly happiness, the bodies of gods and humans, and perfect endowments. Not only that, may all these beings be able to constantly benefit from the Dharma of liberation and nirvana. The twelfth and thirteenth points, acting with infinite manifestations and inexhaustible benefit for beings, is the complete practice of Bodhisattvas, acting in accordance with the behavior of sentient beings. Good deeds are fully shown, and will be practiced constantly in all future eons. Through the gateway of one's own Bodhisattva practice, one perfects the six paramitas, and knowing the realms, inclinations, faculties, and habitual tendencies of other sentient beings, in accordance with their behavior, one acts by methods that can tame them. If one tames with the form of a householder, then one manifests the form of a householder; if one tames with the form of a renunciate, then one manifests the form of a renunciate; similarly, with various forms, various behaviors, and various teachings, such as Buddhas, Bodhisattvas, Pratyekabuddhas, Shravakas, Brahma, gods, sages, Chakravartin kings, kings, etc., one obtains the ability to ripen sentient beings. One who has the nature of being without weariness in samsara for the sake of others, acts in this way for the benefit of beings: the Dharma of good conduct that is in accordance with one's own realization is fully shown to sentient beings, and they are placed in that practice. Thus, one's own practice is perfected, one obtains the ability, and one teaches the Dharma, these three benefits for oneself and others, not only are practiced for a time, but will be practiced constantly throughout endless future eons, may it be so. Secondly, regarding the aspiration prayer of the uncommon secret blessing of the Bodhisattva, it is connected with making pure aspirations together with perfect companions. Constantly relying on and pleasing the excellent spiritual friend, abiding in the pure conduct described in the common context, thereby obtaining the Samadhi and Dharani of the Dharma gate. From the power of the two accumulations