Chinese
愿生起的顺缘助伴方面得以成就。第七，如是菩萨不忘失的顺缘具足后，其违缘，如黑法四种等的罪恶不善业所积聚的一切，以及舍弃大乘等业，邪见与我慢等烦恼的障碍，总之，对于大乘道生起有阻碍的一切方面，愿那些连同种子全部无余地得以清净。第三，以不染污的加行之门发愿：以何者不善业，以及贪等烦恼，以及对于修持正法有阻碍的魔业所不染污，从那三种过患中解脱，以及在何处自己所行持受用的世间众生有多少，无论在任何处所行，如何行持呢？譬如莲花从水中生起，却不沾染污泥和水，即不被染污一样，安住于轮回中，也不被轮回的业和烦恼等所染污，以及日月成熟庄稼等做许多利他之事，却时常无碍地在虚空中运行，不期待回报一样，我即使为众生行持利益安乐之事，也不期待回报，能够只行持无染污之事。第四，以安立众生于利益安乐之门发愿：直至虚空边际的佛刹土的广大，而且不是仅一方，而是十方所有的边际有多少，愿所有那些众生的恶趣痛苦为代表的一切轮回痛苦都得以平息，并将一切众生安立于天人的圆满等增上生安乐，不仅如此，还以适合各自根器的方式，以方便引导至大菩提，愿对于所有那些众生都能以正法行持利益之事。第五，以披甲之门发愿：为了获得无上菩提，自己披上精进于圆满修持一切二资粮之行的盔甲，以及成熟他人的方
English
May the conducive conditions for arising be fulfilled. Seventh, when the conducive conditions for a Bodhisattva's non-forgetfulness are complete, may all the sins and non-virtuous actions accumulated, such as the four black dharmas, and actions such as abandoning the Mahayana, and the obscurations of afflictions such as wrong views and pride, in short, all those aspects that obstruct the arising of the Mahayana path, be completely purified together with their seeds. Third, praying through the gate of undefiled conduct: May I not be defiled by non-virtuous actions, afflictions such as attachment, and the actions of demons that obstruct the practice of the sacred Dharma, and may I be liberated from those three faults. Wherever I may wander and experience, in whatever realms of the world's beings there may be, may I wander. How should I act? Just as a lotus grows from water but is not stained by mud and water, so too, although dwelling in samsara, may I not be defiled by the karma and afflictions of samsara. And just as the sun and moon ripen crops and perform many other benefits, yet always move unhindered in the sky, without expecting anything in return, may I also, even when acting for the benefit and happiness of sentient beings, not expect anything in return, and may I be able to act only without attachment. Fourth, praying through the gate of establishing sentient beings in benefit and happiness: May all the sufferings of the lower realms of all sentient beings, representing all the sufferings of samsara, be completely pacified in the vast expanse of the Buddhafields that reach the limits of space, and not just in one direction, but in all ten directions. And may all beings be established in the happiness of higher realms, such as the perfections of gods and humans. Moreover, may I be able to benefit all those beings with the sacred Dharma by guiding them to great enlightenment in a way that suits their individual capacities. Fifth, praying through the gate of donning armor: In order to attain unsurpassed enlightenment, I don the armor of diligently practicing the complete accumulation of all the two accumulations, and the means of maturing others.
Chinese
因为知晓众生的根器和能力潜在，所以与那些以何种行为能够调伏他们的方式相一致地进入。进入之后，也充分地宣说自己如何证悟的善妙行持之法。这样，自己的行持圆满，获得能力，以及说法，也就是自他之利益这三者，并非只是短暂的时间，而是直至未来无有边际的劫数之间，恒时毫不厌倦地精进修持。在此“菩提行”与“善妙行”等词语多次出现，并非以同一意义解释，而是根据不同场合解释不同的意义，这是依据印度圣贤的论典。讲解经部时，这种情况多次出现，需要了解，这是罗尔绕多杰的注释中所说。第六，祈愿与具有相同善缘的道友相伴：我在修持菩萨行时，愿能与那些以与我相同的方式修持，具有相同善缘的道友菩萨们，恒时永不分离地相伴。相伴之后，无论是身语的行为，还是同样地，通过意念，三门的行为和愿望，都能一致地修持和种下。第七，祈愿依止并令善知识欢喜：愿那些以慈悲心，想以正法利益我的朋友，从轮回和下乘中完全救护，并给予大乘安乐的善知识，无论是谁，凡是那些充分地宣说和讲解善妙行之法实践的法师们，即使未获得菩提，也能在中间时期恒时相遇。相遇之后，愿我能恒时，哪怕一次或一瞬间，也不令这些殊胜的善知识不悦，而是通过身语意的行为，仅仅成办令他们欢喜之事。第八，祈愿供养现证的佛陀：由佛陀的佛子菩萨众眷属围绕，众生的怙主十方诸佛的殊胜化身之身的庄严，一切清净的眼
English
Because I know the faculties and powers of sentient beings are latent, I engage in accordance with the conduct that tames them. Having entered, I also fully proclaim the Dharma of the excellent conduct of how I realized it myself. Thus, may my own conduct be perfected, may I obtain the ability, and may I teach the Dharma, that is, these three benefits for myself and others, not just for a short time, but until the endless future kalpas, may I always practice diligently without weariness. Here, the terms "Bodhisattva conduct" and "excellent conduct" appear many times in this text, and they are not explained with the same meaning, but rather different meanings are explained according to the occasion, which is based on the treatises of Indian scholars. It is necessary to know that such things often occur when explaining the Sutras, as stated in the commentary of Rol Dorje. Sixth, the aspiration to associate with friends of equal fortune: When I engage in the conduct of a Bodhisattva, may I always be inseparable from those Bodhisattvas who practice in the same way as I do and who have the same fortune. After associating, may we practice and plant the seeds of the three doors of body, speech, and mind, as well as our aspirations, in complete harmony. Seventh, the aspiration to rely on and please virtuous friends: May I always meet, even in the intermediate period before attaining enlightenment, those virtuous friends who, out of compassion, wish to benefit me with the sacred Dharma, who completely protect me from samsara and the lower vehicles, and who bestow the bliss of the Great Vehicle, whoever they may be, those Dharma speakers who fully proclaim and explain the practice of the Dharma of excellent conduct. After meeting, may I never displease these noble spiritual friends, not even for a moment, but only accomplish what pleases them through the actions of body, speech, and mind. Eighth, the aspiration to make offerings to the manifest Buddhas: The splendor of the supreme emanation bodies of the Buddhas of the ten directions, the protectors of beings, surrounded by the assembly of the Buddha's spiritual children, the Bodhisattvas, the eyes of all purity
Chinese
显现于行境之中。并非偶尔，而是恒常以欢喜心瞻仰、见到所有那些胜者。自那之后，直至未来无量劫，不生厌倦，对每一位佛陀及其眷属，以广大的供养，等同虚空之量，遍布法界，具备一切殊胜之相，祈愿我能作供养。第九，祈愿受持正法：愿我以不忘失的陀罗尼受持所有胜者的圣言正法。并通过广为宣说开显大乘经教之法，即能显示证得无上菩提之果的行持，令有情众生了知。愿我于未来无尽劫中，修习大乘证悟之善法，生起自他相续，清净违品，增长顺品。第十，祈愿获得无尽宝藏：愿我于三界轮回中，因业、愿、缘起之力的牵引，经历从一生到一生的流转时，获得能成佛之因的布施等福德资粮，以及远离一切分别戏论的智慧、般若资粮，愿这些永不穷尽，日益增长。愿我精通善巧方便，能以微小的因成就广大的果，以微小的努力成就伟大的事业，从而成办自他圆满之利。愿我获得善于辨别诸法的智慧，以及能令心平等安住、专注一境的禅定，愿我从烦恼和等持之障等中解脱，愿我成为从这些解脱中生起的无量功德之无尽宝藏。第十一，祈愿进入：愿我乐于观见具足刹土之佛陀，乐于听闻佛陀之语，乐于转法轮，乐于观见劫，乐于观见如来，乐于进入其行境，乐于成就佛土，乐于如是
English
manifest in the realm of activity. Not occasionally, but constantly, with a joyful heart, may I behold and see all those victors. From that time onwards, throughout endless future kalpas, without weariness, to each and every Buddha and their retinue, with vast offerings, equal to the extent of space, pervading the realm of Dharma, possessing all supreme aspects, may I make offerings. Ninth, wishing to uphold the sacred Dharma: May I uphold all the sacred Dharma of the Victorious Ones' teachings with the dharani of non-forgetfulness. And through extensively proclaiming and revealing the Dharma of the Great Vehicle teachings, which demonstrates the practice of attaining the fruit of unsurpassed Bodhi, may I make it known to sentient beings. May I, in all endless future kalpas, practice the good Dharma of Great Vehicle realization, generate it in my own and others' minds, purify opposing factors, and increase conducive factors. Tenth, wishing to obtain an inexhaustible treasury: May I, in all the existences of the three realms, experiencing the cycle of rebirth from one life to another due to the power of karma, aspiration, and dependent origination, obtain the accumulation of merit such as generosity, which is the cause of attaining Buddhahood, and the accumulation of wisdom and prajna, free from all conceptual elaborations, may these never be exhausted, but increase more and more. May I be skilled in skillful means, able to accomplish great results from small causes, and achieve great deeds with small efforts, thereby accomplishing the perfect benefit of myself and others. May I obtain the wisdom to discern all dharmas, and the samadhi that allows the mind to abide equally and focus on one point, may I be liberated from afflictions and the obscurations of meditative absorption, and may I become an inexhaustible treasury of all the limitless qualities arising from these liberations. Eleventh, wishing to enter: May I delight in seeing the Buddhas with their pure lands, delight in hearing the words of the Buddhas, delight in turning the wheel of Dharma, delight in seeing the kalpas, delight in seeing the Tathagatas, delight in entering their realm of activity, delight in accomplishing Buddha-fields, delight in such
Chinese
趋入于彼等尊前之八法中，第一者：于一极微尘之上，十方刹土中所有极微尘之数量，与彼等数量相等之诸佛刹土，得见不相混杂。于彼刹土，每一微尘之上，皆有不可思议之诸佛，于诸佛之佛子菩萨眷属众中安住。我与彼等一同，为获得无上菩提而行持相同之行，并瞻仰其身。如于一微尘所见而生信解，如是于十方一切无余之方所，乃至毛发端极微小之地面上，过去、未来、现在三时中已逝及将至之佛陀数量，若计数之，如海般不可穷尽。彼等之刹土亦如海般不可穷尽。彼等一一刹土，乃至不可穷尽之劫海之间，我亦于彼等一一刹土中，行持菩提之行，并极力趋入于瞻仰其面容。第二者：一佛宣说一语，然语之自性圆满，且唯有圆满者，转变为种类不同、支分如海般无边之音声。以无边之义、词、声、韵而宣说。是故，彼即一切胜者之语韵支分，远离一切过失而极清净，且亦安住于一体性中。欲听闻何种法，以及能调伏彼等之有情众生，皆如其各自之意乐，听闻彼语韵，并断除疑惑。我恒时趋入并听闻一切诸佛之无边语，并思惟其义，愿能听闻。第三者：为救度三时中已至及将至之所有胜者，譬如车轮滚动而行，如是为救度有情众生，于有情众生之识田中开示佛法，亦令听闻者于自相续中领悟，故称之为轮。以彼之方式，有情信
English
Of the eight practices of approaching those venerable ones, the first is: On one atom, may I see the Buddha-fields of the ten directions, equal in number to the atoms in those fields, without any confusion. In those fields, on each atom, may I see countless Buddhas residing amidst their retinues of bodhisattvas, and together with them, may I engage in the same practices for attaining unsurpassed enlightenment, and behold their forms. Just as I believe I see on one atom, so may I also see in all directions, without exception, even on the smallest space of a hair-tip, the countless Buddhas who have gone and will come in the three times, like an inexhaustible ocean. May their Buddha-fields also be inexhaustible like the ocean. And may I, in each of those fields, for as long as it takes to exhaust countless eons, engage in the practices of enlightenment and diligently behold their faces. The second is: When a single Buddha utters a single word, may the nature of that word be complete, and may that completeness alone transform into countless sounds, different in kind and with limitless branches like the ocean. It teaches with limitless meanings, words, sounds, and melodies. Therefore, may that very thing, the branch of the speech-melody of all victors, be utterly pure, free from all faults, and also abide in oneness. May I always engage in and hear the limitless speech of all the Buddhas, which understands that speech-melody and dispels doubts according to the wishes of all beings who desire to hear any Dharma and who are to be tamed by it, and may I contemplate its meaning. The third is: For the sake of liberating sentient beings, all the victorious ones who have come and will come in the three times, just as a chariot wheel rolls and goes, teach the Dharma in the minds of sentient beings, which is called a wheel because it makes the listeners understand in their own minds. In that way, sentient beings believe