Chinese
。发心功德不可量。充满一切众生界。众智共说无能尽。何况所余诸妙行。又云。若有菩萨。初发心誓求当证佛菩提。彼之功德无边际。不可称量。无与等。又云。菩萨于生死最初发心时。一向求菩提。坚固不可动。彼一念功德深广无边际。如来分别说穷劫犹不尽。发菩提心论云。如来言。如诸菩萨最初发心下劣一念福德果报。百千万劫说不能尽。况复一日一月一岁。乃至百千所习诸心福德果报岂可说尽。何以故。菩萨所行无尽。欲令一切众生皆住无生忍得无上菩提故。辨中边论亦云。胜故无尽故。由利他不息。七挍胜劣者。大集经颂云。若有能发菩提心。是则能胜一切乘。能净一切众生心。亦能演说无上道。又云。如恒河沙等众生悉住声闻辟支佛乘。欲比菩萨初发心业。百分千分不可为喻。何以故。二乘之人自为解脱观于烦恼。菩萨不尔。常为众生得解脱故观诸烦恼。又颂云。如恒河沙等世界。满中妙宝持用施。虽有如是无量福。不如怜愍发菩提。无量亿等恒沙佛。净妙华香以供养。如是福德犹不如。发菩提心七卓步。八辨其喻者。大集经云。譬如小宝亦不可轻。何以故。如是小宝能作大事。多所利益。菩萨亦尔。初发心时亦不可轻。又云。如余小王一切悉属转轮圣王。一切人天亦复如是。悉来归属初发心菩萨。又 现代汉语译本：发菩提心的功德不可估量，它遍布一切众生界。即使是众多的智者共同讲述，也无法完全表达，更何况是其他各种殊胜的修行呢？ 经中又说：‘如果有一位菩萨，最初发心立誓要证得佛的菩提果位，那么他的功德是无边无际、不可称量、无与伦比的。’ 经中又说：‘菩萨在生死轮回中最初发菩提心的时候，一心一意地追求菩提，意志坚定不可动摇。这最初一念的功德深广无边，即使如来佛分别解说，穷尽无数劫也无法说完。’ 《发菩提心论》中说：‘如来说，诸位菩萨最初发心时，即使是微不足道的一念善心所产生的福德果报，百千万劫也说不完。更何况是一日、一月、一年，乃至百千年来所修习的各种心念所产生的福德果报，又怎么能说得完呢？’ ‘这是什么原因呢？因为菩萨所行之事是无止境的，他们想要让一切众生都安住于无生法忍（Anutpattika-dharma-kshanti），证得无上菩提的缘故。’ 《辨中边论》（Madhyāntavibhāga-bhāṣya）也说：‘由于殊胜和无尽的缘故，因为利益众生永不停止。’ 七、比较胜劣： 《大集经》（Mahāsaṃnipāta Sūtra）的偈颂说：‘如果有人能够发起菩提心，那么他就能胜过一切乘（Yana，此处指声闻乘、缘觉乘等）。能够净化一切众生的心，也能演说无上的佛道。’ 经中又说：‘即使有如恒河沙数那么多的众生都安住在声闻乘（Śrāvakayāna）或辟支佛乘（Pratyekabuddhayāna）中，想要与菩萨最初发心的功德相比，百分之一、千分之一都无法比得上。’ ‘这是什么原因呢？因为二乘（Śrāvakayāna and Pratyekabuddhayāna）之人只是为了自己解脱而观察烦恼，菩萨却不是这样，他们常常为了众生得到解脱而观察各种烦恼。 经中又有偈颂说：‘如果用装满如恒河沙数那么多世界的珍妙宝物来布施，即使有这样无量的福德，也不如对众生生起怜悯之心而发起菩提心。 用无量亿个恒河沙数那么多的佛，用清净美好的鲜花和香来供养，这样的福德仍然不如发起菩提心后所迈出的七步。’ 八、辨明譬喻： 《大集经》中说：‘譬如小小的宝物也不可轻视，这是为什么呢？因为这样的小宝物能够成就大事，带来许多利益。菩萨也是这样，最初发心的时候也不可轻视。’ 经中又说：‘如同其他的小国王都归属于转轮圣王（cakravartin），一切人天（deva and human）也都是这样，全部归属于最初发心的菩萨。’
English
English version: The merit of generating Bodhicitta (the aspiration for enlightenment) is immeasurable, pervading all realms of sentient beings. Even if numerous wise individuals were to speak about it together, they could not fully express it, let alone other various excellent practices. Furthermore, it is said: 'If a Bodhisattva initially generates the aspiration and vows to attain Buddhahood, their merit is boundless, immeasurable, and incomparable.' Furthermore, it is said: 'When a Bodhisattva initially generates Bodhicitta in the cycle of birth and death, single-mindedly seeking Bodhi (enlightenment), with unwavering determination, the merit of that single thought is profound and boundless. Even if the Tathagata (Buddha) were to explain it in detail, it would not be exhausted even after countless kalpas (eons).' The Treatise on Generating Bodhicitta (Bodhicitta-utpāda-śāstra) states: 'The Tathagata said, the merit and karmic result of even a single, inferior thought of initial Bodhicitta generated by all Bodhisattvas cannot be fully described even in hundreds of thousands of kalpas. How much more so the merit and karmic result of all the thoughts cultivated over a day, a month, a year, or even hundreds of thousands of years? How can it be fully described?' 'What is the reason for this? Because the actions of a Bodhisattva are endless, as they wish to enable all sentient beings to abide in Anutpattika-dharma-kshanti (the acceptance that phenomena are unproduced) and attain unsurpassed Bodhi.' The Madhyāntavibhāga-bhāṣya (Distinguishing the Middle from the Extremes) also states: 'Due to its superiority and endlessness, because benefiting others never ceases.' 7. Comparing Superiority and Inferiority: The verse in the Mahāsaṃnipāta Sūtra (Great Assembly Sutra) states: 'If one can generate Bodhicitta, then one can surpass all Yanas (vehicles, referring to Śrāvakayāna, Pratyekabuddhayāna, etc.). One can purify the minds of all sentient beings and also expound the unsurpassed path.' Furthermore, it is said: 'Even if sentient beings as numerous as the sands of the Ganges River all abide in the Śrāvakayāna (Vehicle of Hearers) or Pratyekabuddhayāna (Vehicle of Solitary Buddhas), they cannot be compared to the merit of a Bodhisattva's initial generation of Bodhicitta, not even by a hundredth or a thousandth part.' 'What is the reason for this? Because those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only contemplate afflictions for their own liberation, whereas Bodhisattvas do not. They constantly contemplate all afflictions for the sake of liberating sentient beings.' Another verse states: 'If one were to offer as charity the entire world filled with precious jewels, as numerous as the sands of the Ganges River, even with such immeasurable merit, it is not equal to generating Bodhicitta with compassion for sentient beings. Offering pure and exquisite flowers and incense to countless billions of Buddhas, as numerous as the sands of the Ganges River, such merit is still not equal to the seven steps taken after generating Bodhicitta.' 8. Clarifying the Metaphors: The Mahāsaṃnipāta Sūtra states: 'For example, even a small treasure should not be underestimated. Why is that? Because such a small treasure can accomplish great things and bring many benefits. It is the same with a Bodhisattva; their initial generation of Bodhicitta should not be underestimated.' Furthermore, it is said: 'Just as other small kings all belong to the Cakravartin (Wheel-Turning King), all devas (gods) and humans are also like that, all belonging to the Bodhisattva who initially generated Bodhicitta.' --------------------------------------------------------------------------------
Chinese
云。无苷𧀹子则无种种石蜜诸味。若无菩提心者亦无种种三宝诸味。又颂云。若有菩萨勤精进。即能破坏诸烦恼。如火能焚干草木。菩提心能烧烦恼。又发菩提心经论云。菩萨初始发心。譬如大海初渐起时。当知为彼下中上价乃至无价如意宝珠而作住处。此宝皆依大海生故。菩萨发心亦复如是。为三乘人禅定智慧一切功德之所生处。又如三千大千世界初渐起时。当知便为二十五有其中所有一切众生。悉皆荷负作依止处。菩萨亦尔。一切初渐起时。普为一切无量众生六道四生乃至四姓。一切荷负作依止处。又大庄严论广有喻事。恐繁不引。九明退缘者。瑜伽论云。有四因缘能令菩萨退菩提心。一种姓不具。二恶友所摄。三于诸众生悲心微薄。四于长时生死大苦。难行苦行怯畏惊怖。十显守护者。大般若经云。菩萨摩诃萨常勤守护是菩提心。犹如世人守护一子。亦如瞎者护余一目。如行旷野守护导者。菩萨守护菩提之心亦复如是。因护如是菩提心故。得阿耨多罗三藐三菩提。 次发愿中又分为二。初愿后誓也。愿者所习本矣。誓者能赞缘矣。将备成功。阙一无可。亦犹轮翼待而飞御。故发菩提心论云。菩萨云何发趣菩提。以何业行成就菩提。发心菩萨住干慧地。先当坚固发于正愿。摄受一切无量众生。我求无上菩提 。救护度脱令无有余。皆令究竟无余涅槃。是故初始发心大悲为首。以悲心故能发转胜十大正愿。何等为十。一者愿我先世及以今身所种善根施与一切。悉共回向无上菩提。令我此愿念念增长。生生不忘。为陀罗尼之所守护。二者愿我回向大菩提已。以此善根于一切生处。常得供养一切诸佛。恒常不生无佛国土。三者愿我得生诸佛国已。常得亲近。随侍左右如影随形。无刹那顷远离诸佛。四者愿我得近佛已。随我所应说法。即得成就菩萨五通。五者愿我得五通已。即达世谛假名流布。了第一义得正法智。六者愿我得正法智已。以无厌心为生说法。示教利喜皆令开解。七者愿我开解诸众生已。以佛神力遍至十方无余世界。供养诸佛听受正法广摄众生。八者愿我于诸佛所闻正法已。即能随转清净法轮。十方世界一切众生听我法者闻我名者。即得舍离一切烦恼。发菩提心。九者愿我能令一切众生发菩提心已。常随将护除无利益与无量乐。舍身命财摄受众生荷负正法。十者愿我能荷负正法已。虽行正法。心无所行。如诸菩萨行于正法而无所行亦无不行。为化众生。又瑜伽论有十大愿。若诸菩萨愿于当来。以一切种上妙供具。供养无量无边如来。名第一愿。愿于当来。摄受防护诸佛正法。传持法眼令无断坏。名第二愿。愿于当来 现代汉语译本：救护、度脱一切众生，令他们没有一丝一毫的痛苦残留，都能够究竟证得无余涅槃（没有任何烦恼剩余的涅槃境界）。因此，最初发菩提心时，要以大悲心为首。因为有大悲心，才能发起并转胜这十大正愿。什么是这十大正愿呢？ 第一，愿我过去世以及今生所种下的所有善根，都布施给一切众生，全部共同回向于无上菩提（最高的觉悟）。愿我的这个愿望念念增长，生生世世都不会忘记，并受到陀罗尼（咒语）的守护。 第二，愿我回向大菩提之后，凭借这些善根，在一切所生的处所，都能常常供养一切诸佛，恒常不生在没有佛的国土。 第三，愿我得生到诸佛国土之后，常常能够亲近诸佛，随侍在他们左右，如同影子跟随形体一样，没有一刹那的时间离开诸佛。 第四，愿我得亲近佛之后，随我所应说法，立即就能成就菩萨的五神通（天眼通、天耳通、他心通、宿命通、神足通）。 第五，愿我得到五神通之后，立即通达世俗谛（世间的真理）的假名流布，了悟第一义谛（最高的真理），获得正法之智。 第六，愿我得到正法之智后，以没有厌倦的心为众生说法，示导、教化、利益、喜悦他们，使他们都能开悟理解。 第七，愿我开悟所有众生之后，以佛的神力遍至十方无余世界，供养诸佛，听受正法，广泛摄受众生。 第八，愿我在诸佛处听闻正法之后，立即能够随之转动清净法轮（佛法的传播）。十方世界的一切众生，听闻我的法者，听到我的名字者，立即就能舍离一切烦恼，发起菩提心。 第九，愿我能够令一切众生发起菩提心之后，常常随顺守护他们，除去没有利益的事情，给予无量的快乐，舍弃身命财产来摄受众生，承担起弘扬正法的重任。 第十，愿我能够承担起弘扬正法的重任之后，虽然在行持正法，心中却没有任何执着。如同诸菩萨行持正法，而心中无所行，也无所不行，都是为了教化众生。 另外，《瑜伽师地论》中有十大愿。如果诸菩萨希望在未来，以一切种类的上妙供具，供养无量无边的如来（佛的称号），这称为第一愿。希望在未来，摄受、防护诸佛的正法，传承保持法眼（智慧之眼），使之没有断绝损坏，这称为第二愿。
English
English version: To rescue and deliver, leaving none behind, ensuring all ultimately attain Nirvana without residue (Nirvana without any remaining afflictions). Therefore, the initial aspiration of Bodhicitta (the mind of enlightenment) should be led by great compassion. Because of this compassion, one can initiate and excel in these Ten Great Vows. What are these Ten Great Vows? First, may all the roots of goodness I have planted in past lives and in this present life be given to all beings, and may they all be jointly dedicated to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). May this vow of mine increase in every thought, never to be forgotten in life after life, and be protected by Dharani (mantras). Second, may I, after dedicating to great Bodhi, by virtue of these roots of goodness, in all places of birth, always be able to make offerings to all Buddhas, and may I never be born in lands without Buddhas. Third, may I, after being born in the lands of the Buddhas, always be able to be close to the Buddhas, attending to them on their left and right, like a shadow following a form, never for a moment separated from the Buddhas. Fourth, may I, after being close to the Buddhas, according to what I should preach, immediately attain the Five Supernormal Powers of a Bodhisattva (Divyacakṣus - divine eye, Divyaśrotra - divine ear, Paracittajñāna - mind-reading, Pūrvanivāsānusmṛti - remembering past lives, Ṛddhi - magical powers). Fifth, may I, after attaining the Five Supernormal Powers, immediately understand the conventional truth (the truth of the world) of nominal proliferation, realize the ultimate truth, and obtain the wisdom of the true Dharma. Sixth, may I, after obtaining the wisdom of the true Dharma, preach the Dharma to beings with an unwearied mind, guiding, teaching, benefiting, and delighting them, so that they may all be enlightened and understand. Seventh, may I, after enlightening all beings, by the power of the Buddhas, reach all the ten directions and the worlds without remainder, make offerings to the Buddhas, listen to the true Dharma, and widely gather beings. Eighth, may I, after hearing the true Dharma from the Buddhas, immediately be able to turn the pure Dharma wheel (the propagation of the Buddha's teachings). May all beings in the ten directions who hear my Dharma and hear my name immediately abandon all afflictions and generate Bodhicitta. Ninth, may I, after enabling all beings to generate Bodhicitta, always follow and protect them, remove what is not beneficial, give them immeasurable joy, and give up my life and wealth to gather beings and bear the burden of upholding the true Dharma. Tenth, may I, after being able to bear the burden of upholding the true Dharma, although practicing the true Dharma, have no attachment in my mind. Like the Bodhisattvas who practice the true Dharma without any attachment in their minds, and without not practicing, all for the sake of teaching and transforming beings. Furthermore, the *Yoga-bhumi-sastra* has Ten Great Vows. If the Bodhisattvas wish in the future to make offerings to immeasurable and boundless Tathagatas (another name for Buddha) with all kinds of supreme and wonderful offerings, this is called the first vow. Wishing in the future to gather and protect the true Dharma of the Buddhas, to transmit and maintain the Dharma eye (the eye of wisdom) so that it is not cut off and damaged, this is called the second vow. --------------------------------------------------------------------------------