Chinese
他分胜进行相。他分者诸佛行也。修则他分成则自分故。涅槃经云。我昔见诸佛躯身殊大。今见悉为菩萨摩诃萨。即是二种行相。欲明菩萨行佛行无二无差别。但满不满为异也。就中有三。初明身业。第二劝发已下明其口业。第三常以大心已下明意业。亦可初明集法行。第二劝发已下明护法行。此二是闻惠中成也。第三常以大心已下明修行趣胜进道也。于一念顷能至十方者。会无不在障法身不动。而无所不至法。无彼此能显殊方实无去来。而相无不现故言能至十方也。劝发咨请者受持者。正兴对治摄教诠相应也。行摄胜进法在已永固不迁故曰受持也。法轮者。实相真诠显斑缘因也。常以大心者。中实显用旷周法界也。供养佛者。秘密缘起妙寂解脱充满萨婆若海。与圆觉道相应无二故曰供养佛也。此明思修二惠也。 常能修习者。第三次明业坚固。就中有三。初总学三业。第二从其身普示已下别释三业。第三一切菩萨已下总结三业也。所行事业者。备集明一也。其身普示者。体无不斑也。其音边国者。教无不障也。明见三世者。自体真明无不朗也。具足修集者。行无不集德无不达也。如是诸菩萨功德者。第四显明广坚固。无量者穷深实际也。无边者旷周法界也。于无数劫说不能尽者。菩萨行德广大非证能说故言说 现代汉语译本：他区分胜进行相（殊胜进步的各种表现）。‘他分’指的是诸佛的行为。修习则‘他分’成就，进而成就‘自分’（自身成就）。《涅槃经》说：‘我过去见诸佛的躯体非常巨大，现在见他们都成了菩萨摩诃萨。’这就是两种行相。想要说明菩萨的行和佛的行没有二致，没有差别，只是圆满与否的差异。其中有三点：首先阐明身业；第二，从‘劝发’以下阐明口业；第三，‘常以大心’以下阐明意业。也可以理解为，首先阐明集法行；第二，从‘劝发’以下阐明护法行。这两种是在闻慧中成就的。第三，‘常以大心’以下阐明修行趣向殊胜进步的道路。‘于一念顷能至十方’，是说证悟者无处不在，法身不动，而又无所不至。法无彼此，能显现殊方，实际上没有去来，而各种相貌无不显现，所以说能至十方。‘劝发咨请者受持者’，是说正兴起对治，以相应的教义来摄受。行摄殊胜进步之法，使其在自身永远稳固不迁移，所以说‘受持’。‘法轮’，是实相真诠，显现斑斓的缘起因由。‘常以大心’，是说中道真实显现作用，广阔周遍法界。‘供养佛’，是秘密缘起，妙寂解脱，充满萨婆若海（一切智海），与圆觉之道相应无二，所以说‘供养佛’。这阐明了思慧和修慧。 ‘常能修习者’，第三次阐明业的坚固。其中有三点：首先总括地学习身、口、意三业；第二，从‘其身普示’以下分别解释三业；第三，‘一切菩萨’以下总结三业。‘所行事业者’，是说完备地聚集，彰显唯一。‘其身普示者’，是说本体无处不彰显。‘其音边国者’，是说教法无处不通达。‘明见三世者’，是说自体真明，无不朗照。‘具足修集者’，是说修行无不聚集，功德无不通达。‘如是诸菩萨功德者’，第四，显明广大坚固。‘无量者’，是说穷尽深邃的实际。‘无边者’，是说广阔周遍法界。‘于无数劫说不能尽者’，是说菩萨的行持功德广大，非亲证者不能说尽，所以说难以言说。
English
English version: He distinguishes the aspects of victorious progress. 'He-fen' (他分) [other-part] refers to the conduct of all Buddhas. Cultivating leads to the accomplishment of 'he-fen', which in turn leads to the accomplishment of 'zi-fen' (自分) [self-part]. The *Nirvana Sutra* says: 'In the past, I saw the bodies of all Buddhas as extremely large; now I see them all as Bodhisattva Mahasattvas.' These are the two aspects of conduct. It seeks to clarify that there is no duality or difference between the conduct of a Bodhisattva and the conduct of a Buddha, only the difference between completeness and incompleteness. There are three points within this: first, clarifying body karma; second, from 'exhortation' onwards, clarifying speech karma; third, from 'constantly with great mind' onwards, clarifying mind karma. It can also be understood as, first, clarifying the practice of gathering Dharma; second, from 'exhortation' onwards, clarifying the practice of protecting Dharma. These two are accomplished within the wisdom of hearing. Third, from 'constantly with great mind' onwards, clarifying the path of practice that leads to victorious progress. 'Able to reach the ten directions in an instant' means that the enlightened one is omnipresent, the Dharma body is unmoving, yet reaches everywhere. The Dharma has no here or there, able to manifest different directions; in reality, there is no coming or going, yet all appearances are manifested, hence it is said to be able to reach the ten directions. 'Those who exhort, inquire, and uphold' refers to the correct arising of antidotes, using corresponding teachings to embrace. The practice of embracing victorious progress makes it eternally firm and unmoving within oneself, hence it is said to be 'upholding'. 'Dharma wheel' is the true essence of reality, manifesting the variegated causes of arising. 'Constantly with great mind' means that the true essence of the middle way manifests its function, vast and pervading the Dharma realm. 'Offering to the Buddha' is the secret arising, the wonderful stillness of liberation, filling the ocean of Sarvajna (萨婆若) [all-knowingness], corresponding without duality to the path of perfect enlightenment, hence it is said to be 'offering to the Buddha'. This clarifies the wisdom of thought and the wisdom of cultivation. 'Those who constantly cultivate' is the third time clarifying the firmness of karma. There are three points within this: first, generally learning the three karmas of body, speech, and mind; second, from 'his body universally shows' onwards, separately explaining the three karmas; third, from 'all Bodhisattvas' onwards, summarizing the three karmas. 'The deeds performed' refers to completely gathering and manifesting the one. 'His body universally shows' means that the essence is manifested everywhere. 'His sound borders the countries' means that the teachings are unobstructed everywhere. 'Clearly seeing the three times' means that the true clarity of the essence shines brightly everywhere. 'Completely cultivating and gathering' means that practice gathers everything, and virtue reaches everything. 'Such are the merits of all Bodhisattvas' is the fourth time manifesting vast firmness. 'Immeasurable' means exhausting the profound reality. 'Boundless' means vast and pervading the Dharma realm. 'Cannot be exhausted by speaking in countless eons' means that the merits of a Bodhisattva's conduct are vast, and cannot be fully described by those who have not personally realized them, hence it is said to be difficult to express. --------------------------------------------------------------------------------
Chinese
不能尽也。其名曰已下次解第。德者之名有三种释。一依化教随众生宜闻相应不相应者。如说于正语中置随语义。如以想断结想实不断结。要以惠断。如佛说但观想能除贪欲。于正义中置随义语。如惠断烦恼。此是正义语也。此菩萨名如是如观世音菩萨。随善众生彰德号。而菩萨实德不必正此明语中置义也。然即菩萨实德此明正义语也。二者若依理教依义语也。知味衣味知义寄事表义随相知实以彰菩萨实德故也。三者若依行教意欲明人显示。于法闻者解法亦即知人意欲明法晓示。于人闻者解人。即亦知法如似维摩诘名无垢称。即知不思议无障碍解脱法门。但闻普贤菩萨即知法界行法门。文殊师利天女等皆是妙惠行法门。金刚藏等亦欲明菩萨之行。皆广大如法界。究竟如虚空。平等无二。显自体真实圆奥法门也。故称金刚藏等菩萨名别者。解云。大判有五种。一者因缘立名。如菩陀波论菩萨名为常啼菩萨。本作小儿时常父母号之为萨陀波论。今得菩萨常哀伤众生故曰常啼菩萨。二者本修行法门如弥勒菩萨。昔为国王时。至僧伽蓝中见诸比丘坐禅皆有光明。唯一比丘光明独胜。即问比丘修何三昧光明殊胜逾于比丘。比丘答言。我修慈三昧藏。是众善之本。所以殊胜。王因即发愿愿我未来世中常修慈三昧今日得佛。即曰慈氏 现代汉语译本 不能完全穷尽。这部分名为‘已下次解第’。关于‘德者’（有德之人）的名号，有三种解释。第一种是依据化教（佛陀的教化）随顺众生的根器，听闻相应的或不相应的教法。例如，在正确的言语中安立随顺语义的说法，就像用‘想’来断除烦恼结，实际上并非用‘想’来断除烦恼结，而是要用智慧来断除。又如佛陀说，仅仅观想就能去除贪欲。在正确的意义中安立随顺意义的言语，例如用智慧断除烦恼，这就是正确的意义之语。这位菩萨的名号也是如此，例如观世音菩萨，随顺善良众生的根器彰显其德号，而菩萨真实的功德不一定完全与名号相符，这是在明确的言语中安立随顺意义。然而，菩萨的真实功德也体现在这明确的意义之语中，这是明确的正确意义之语。第二种是依据理教（真理的教导），是依据意义的言语。通过品尝味道来了解衣服的味道，通过了解意义来寄托事物以表达意义，通过随顺表象来了解真实，以此来彰显菩萨真实的功德。第三种是依据行教（实践的教导），意在阐明人，显示于听闻佛法的人，理解佛法也就是了解人的意图，阐明佛法晓谕于听闻佛法的人，理解人也就是了解佛法，就像维摩诘（Vimalakirti，无垢称）的名字，就能知道不可思议、无障碍的解脱法门。仅仅听闻普贤菩萨（Samantabhadra），就能知道法界行法门。文殊师利（Manjusri）、天女等等，都是妙慧行法门。金刚藏（Vajragarbha）等，也是想要阐明菩萨的修行，都广大如法界，究竟如虚空，平等无二，彰显自体真实圆满奥妙的法门。所以称金刚藏等菩萨的名号有所不同。解释说，大致有五种。第一种是因缘立名，如菩陀波论（Bodhapalana）菩萨，名为常啼菩萨（Sadaprarudita）。原本在小时候，父母称他为萨陀波论（Sadapalana），现在因为菩萨常常哀伤众生，所以叫做常啼菩萨。第二种是根据本来的修行法门立名，如弥勒菩萨（Maitreya）。过去作为国王时，到僧伽蓝（Samgharama，僧院）中，看到各位比丘坐禅都有光明，只有一位比丘的光明特别殊胜。国王就问这位比丘修习什么三昧（Samadhi，禅定），光明如此殊胜超过其他比丘。比丘回答说：‘我修习慈三昧藏，是各种善行的根本，所以才如此殊胜。’国王因此发愿，愿我未来世中常常修习慈三昧，今日得佛，就叫做慈氏（Maitreya）。
English
English version It cannot be fully exhausted. This part is called 'Yi Xia Ci Jie Di'. There are three explanations for the names of 'De Zhe' (virtuous ones). The first is based on the teachings of transformation (Buddha's teachings), according to the capacity of sentient beings, hearing corresponding or non-corresponding teachings. For example, in correct speech, establish statements that follow the meaning, just like using 'thought' to cut off the knots of affliction, but in reality, it is not using 'thought' to cut off the knots of affliction, but rather using wisdom to cut them off. Another example is when the Buddha said that merely contemplating can remove greed. In the correct meaning, establish words that follow the meaning, such as using wisdom to cut off afflictions, which is the correct meaning of speech. The name of this Bodhisattva is also like this, such as Avalokiteshvara (Guanshiyin) Bodhisattva, manifesting his virtuous name according to the capacity of virtuous sentient beings, but the Bodhisattva's true merits may not completely match the name, which is establishing meaning in clear speech. However, the Bodhisattva's true merits are also reflected in this clear meaning of speech, which is the clear and correct meaning of speech. The second is based on the teachings of principle (teachings of truth), which is speech based on meaning. Understanding the taste of clothing through tasting, entrusting things to express meaning through understanding meaning, and understanding reality by following appearances, thereby manifesting the Bodhisattva's true merits. The third is based on the teachings of practice, intending to clarify people, showing to those who hear the Dharma that understanding the Dharma is also understanding the intention of people, clarifying the Dharma and informing those who hear the Dharma, understanding people is also understanding the Dharma, just like the name of Vimalakirti (Wu Gou Cheng, 无垢称), one can know the inconceivable and unobstructed Dharma gate of liberation. Merely hearing Samantabhadra (Pu Xian, 普贤) Bodhisattva, one can know the Dharma gate of the practice of the Dharma realm. Manjusri (Wen Shu Shi Li, 文殊师利), celestial maidens, etc., are all Dharma gates of wonderful wisdom practice. Vajragarbha (Jin Gang Zang, 金刚藏), etc., also want to clarify the practice of Bodhisattvas, all of which are as vast as the Dharma realm, ultimately like space, equal and non-dual, manifesting the true, complete, and profound Dharma gate of the self-nature. Therefore, the names of Bodhisattvas such as Vajragarbha are different. The explanation says that there are roughly five types. The first is establishing names based on causes and conditions, such as Bodhapalana (Pu Tuo Bo Lun, 菩陀波论) Bodhisattva, named Sadaprarudita (Chang Ti, 常啼) Bodhisattva. Originally, when he was a child, his parents called him Sadapalana (Sa Tuo Bo Lun, 萨陀波论), but now because the Bodhisattva often grieves for sentient beings, he is called Sadaprarudita Bodhisattva. The second is establishing names based on the original practice Dharma gate, such as Maitreya (Mi Le, 弥勒) Bodhisattva. In the past, when he was a king, he went to a Samgharama (Seng Qie Lan, 僧伽蓝, monastery) and saw that all the Bhikkhus (Bi Qiu, 比丘) sitting in meditation had light, but only one Bhikkhu's light was particularly outstanding. The king asked this Bhikkhu what Samadhi (San Mei, 三昧, meditation) he was practicing, and why his light was so outstanding compared to other Bhikkhus. The Bhikkhu replied, 'I am practicing the treasury of loving-kindness Samadhi, which is the root of all good deeds, so it is so outstanding.' The king therefore made a vow, 'May I always practice loving-kindness Samadhi in the future, and may I attain Buddhahood today,' and he is called Maitreya (Ci Shi, 慈氏). --------------------------------------------------------------------------------