Chinese
愿我证得圆满菩提！当我获得菩提时，对于那些因宿怨而使用杀戮工具对我施以恶语、各种武器、混合毒药的饮料，甚至流我血的众生，我将通过持戒、闻法、禅定和修习大慈悲，以梵天之音敲响法鼓，使他们的心彻底平静，如此为他们说法，引导他们行善。愿这些众生的业障得以清除，未来能够受持戒律，愿这些业力不会成为这些众生获得善趣和解脱之果，以及离欲和烦恼止息的障碍。愿我的业果也完全耗尽，达到究竟和清净。尊者世尊，我获得菩提之后，在每一把伞下，化现如我身上毛孔数量一样多的佛身，这些佛身都具备三十二相和八十随形好，并将这些佛身遍布于佛土、空性佛土、非空性佛土以及五浊恶世。即使是其中一个佛身，在一把伞下的那些国土中，也为那些造作五无间罪、舍弃正法、诽谤圣者、与不善为伍，以及进入声闻、独觉、大乘者进行教导，引导他们修行，行持破戒之行，产生堕落之根，心续被烧毁，善道衰退，进入轮回的荒野，被恶道彻底摧毁而遭受巨大痛苦的无数众生说法。对于那些信仰大自在天和无贪子等的人，也以他们各自的形象说法。在娑婆世界，他们赞颂我，使这些众生羡慕他们，听到我的赞颂后，希望往生我的净土并立下愿望。当这些众生死亡时，我难道不会出现在他们面前吗？难道不会为他们说法吗？
English
May I attain perfect enlightenment! When I attain enlightenment, for those sentient beings who, due to past grudges, use instruments of killing to utter harsh words to me, and offer various weapons, drinks mixed with poison, and even draw my blood, I will, through upholding morality, listening to the Dharma, practicing meditation, and cultivating great compassion, strike the drum of Dharma with the voice of Brahma, causing their minds to be completely pacified. Thus, I will teach them the Dharma and guide them to virtuous conduct. May the karmic obscurations of these sentient beings be cleared away, and may they be able to uphold vows in the future. May these karmas not become obstacles for these sentient beings to attain the fruits of higher realms and liberation, as well as detachment and the cessation of afflictions. May the fruits of my own karma also be completely exhausted, reaching the ultimate and becoming purified. Venerable Bhagavan, after I attain enlightenment, under each umbrella, may I emanate as many Buddha bodies as there are pores on my body, each adorned with the thirty-two major marks and eighty minor marks of a Buddha, and may I spread these Buddha bodies throughout Buddha lands, empty Buddha lands, non-empty Buddha lands, and lands filled with the five degenerations. Even a single one of these Buddha bodies, in those lands under one umbrella, will teach the Dharma to countless sentient beings who commit the five heinous crimes, abandon the sacred Dharma, slander the noble ones, associate with the unwholesome, and those who have entered the paths of Hearers, Solitary Realizers, and the Great Vehicle, guiding them in their practice, engaging in broken conduct, generating the root of downfall, having their mind-streams burned, their paths of virtue diminished, entering the desolate wilderness of samsara, being completely destroyed by evil paths, and experiencing great suffering. For those who have faith in Mahadeva and the son of Non-Greed, etc., may I also teach the Dharma in their respective forms. In the Buddha-field of Saha, may they praise me, causing these sentient beings to envy them, and upon hearing my praise, may they desire to be born in my pure land and make aspirations. When these sentient beings die, will I not appear before them? Will I not teach them the Dharma?
Chinese
如果我没有完全调伏，我就不会证得无上圆满菩提。如果这些众生死去并投生于恶趣，或者没有在我的佛土获得人身，愿我的所有佛法都衰退，愿我不再显现，愿我成就一切佛陀事业也受到阻碍。因此，如果所有佛土清净，那些造作无间罪并被恶道摧毁的众生死去后将投生于此佛土，其征兆如下：这些众生的颜色像灰尘，像食肉鬼的脸，呕吐，气味难闻，戒律败坏，寿命短促，被各种疾病所困扰，资具也完全衰败。为了这些众生的利益，我那时将在所有如弥漫于世间的四大部洲中，从兜率天降下，示现于母胎中受生，广行嬉戏少年，工巧技艺，苦行，降伏魔军，现证圆满菩提，转法轮等一切佛陀事业。直至示现圆寂，安奉舍利。我证得菩提后，即使只说一句话来宣说佛法，也应为声闻、独觉、大乘所调伏的众生，分别宣说各自乘的佛法。对于离群索居的众生，宣说布施之语；对于福德浅薄而渴望天界的众生，宣说持戒之语；对于相互恐惧憎恨的众生，宣说慈爱之语；同样，对于杀生者，宣说悲悯；对于被嫉妒和吝啬所压迫者，宣说喜悦；对于被色界和无色界的骄傲所陶醉者，宣说舍弃；对于贪恋欲望而陶醉者，宣说如理作意；注释：宣说善行；对于因大乘而骄傲，心烦意乱者，宣说呼吸出入的忆念；对于智慧败坏者，宣说缘起。
English
If I have not completely subdued, may I not attain unsurpassed perfect enlightenment. If those sentient beings die and are born in the evil realms, or do not obtain a human body in my Buddha-field, may all my Dharma decline, may I not appear again, and may I be hindered from accomplishing all the deeds of a Buddha. Therefore, if all Buddha-fields are pure, the signs that sentient beings who commit the five heinous crimes and are destroyed by evil paths will die and be born in this Buddha-field are as follows: those sentient beings will have colors like dust, faces like flesh-eating demons, vomit, have foul odors, have broken morality, have short lives, be afflicted by various diseases, and their resources will also be completely diminished. For the sake of those sentient beings, at that time, in all the four continents of the world system as numerous as the dust, I will descend from the Joyful Land of Tushita, show birth in a mother's womb, extensively perform youthful play, engage in crafts and arts, practice austerities, subdue the Maras, manifest perfect enlightenment, turn the wheel of Dharma, and closely show all the deeds of a Buddha. Even up to showing complete passing into Nirvana and the placing of relics. After I attain enlightenment, even if I speak just one word to teach the Dharma, I should teach the Dharma of their respective vehicles to the sentient beings who are tamed by the Hearers, Solitary Realizers, and the Great Vehicle. To sentient beings who are separated from the assembly, speak of generosity; to those who lack merit and desire heaven, speak of morality; to sentient beings who are mutually fearful and hateful, speak of loving-kindness; similarly, to those who kill, teach compassion; to those who are oppressed by jealousy and stinginess, speak of joy; to those who are intoxicated by the pride of the form and formless realms, speak of equanimity; to those who are intoxicated by attachment to desire, speak of proper attention; Annotation: speak of good deeds; to those who are agitated by pride in the Great Vehicle, speak of mindfulness of breathing in and out; to those whose wisdom is corrupted, speak of dependent origination.
Chinese
关联陈述： 少闻者不忘失，听闻不浪费。 恶见所困者，空性。 遍行分别者，无相。 从无愿清净中退失者，无愿。 不净思惟者，宣说思惟清净之法。 杂染行持者，不忘菩提心。 耗尽之行热量衰退者，宣说非造作之法。 殊胜意乐极度修习退失者，宣说无所依。 如是，当知应如是宣说调伏有情之法。 同样，具有烦恼心者，宣说善心。 不舍弃善者，宣说种种显现。 勤于魔業者，宣说空性。 入于胜义者，宣说殊胜。 种种烦恼令心衰退者，宣说离系。 入于不平等道者，宣说种种还灭。 于大乘生稀有想者，宣说不退转。 因轮回而厌倦之菩萨，宣说欢喜。 未证得善、地、智慧者，宣说不愚痴。 以其他善根为满足者，宣说听闻。 彼此心不平等者，宣说光明无碍。 入于艰难事业者，宣说趣入事业。 轮回之怖畏者，宣说狮子之觉悟。 具有被魔降伏之心者，宣说勇猛。 佛刹未显现者，宣说光明庄严。 贪恋和愤怒者，宣说山王。 佛刹显现所降伏者，宣说胜幢顶端之军饰。 远离大智慧者，宣说具有明灯。 行于愚痴黑暗者，宣说日光灯。 勤于耗尽之名言者，宣说功德生处。 视我如助伴者，宣说无贪之子。 心智动摇且
English
Relating statements: Those with little learning do not forget, and their learning is not wasted. Those distressed by wrong views, emptiness. Those who always engage in conceptualization, the signless. Those who have declined from the purity of wishlessness, wishlessness. Those with impure thoughts are taught to speak of the Dharma of pure thought. Those who practice mixed actions do not forget the mind of enlightenment. Those whose exhausted practice has lost its warmth speak of the unconditioned Dharma. Those who have lost the exceedingly cultivated superior intention are taught to speak of the Dharma of having no support. Thus, may you know that the Dharma for taming sentient beings should be taught in this way. Similarly, those with afflicted minds speak of virtuous minds. Those who do not abandon virtue speak of various appearances. Those who are diligent in the work of demons speak of emptiness. Those who have entered into ultimate reality speak of the exalted. Those whose minds are weakened by various afflictions speak of detachment. Those who have entered an uneven path speak of various reversals. Those who marvel at the Great Vehicle speak of non-retrogression. Bodhisattvas who are weary of samsara speak of joy. Those who have not realized virtue, grounds, and wisdom speak of non-delusion. Those who are content with other roots of virtue speak of hearing. Those whose minds are unequal to each other speak of unobstructed light. Those who have entered difficult tasks speak of engaging in activities. Those who fear the cycle of existence speak of the lion's awakening. Those who have minds subdued by demons speak of courage. Those to whom the Buddha-field has not appeared speak of the arrangement of light. Those who are attached and angry speak of a mountain of heaps. Those who are subdued by the appearance of the Buddha-field speak of the array of the victory banner's summit. Those who are separated from great wisdom speak of being endowed with a lamp. Those who go into the darkness of ignorance speak of the sun lamp. Those who strive for exhaustive definitions speak of the source of qualities. Those who seek me as a helper speak of the son of no desire. The wavering mind and
Chinese
变化者述说具有心要，如顶髻者述说须弥山之胜幢，舍弃先前誓言者述说具心要，思惟现观智者述说金刚之语，现观菩提心要者述说金刚心要，希求一切法者述说如金刚，寻伺有情之心行者述说具有行，寻伺殊胜与不殊胜根者述说智慧灯，不寻伺相互间之语者述说入于语，获得法身者述说修习圣法之聚，不离见如来者述说不瞬目，一切所缘之散乱者述说寂静处，寻伺现观转法轮者述说无垢之轮，入于无因之明者，述说随顺依于明者，唯独恒常观见佛土者述说善妙分别，创造相好之种子者述说具有庄严，不执著于善巧分别语与声音者述说个别成就，现观一切智智者述说法界无有散乱，屡屡趣入现在之法者述说稳固，善妙寻伺法界者述说现观智，舍弃智慧者述说无有衰损，错乱道者述说无有变异，以如虚空之智现观者述说一无所有，圆满波罗蜜多者述说善安立于完全清净，不圆满摄持之事物者述说极度如实执取，寻求梵住者述说平等之结合，不圆满菩提分之珍宝者述说以种种安住而决定生起，未修习智慧且极度贪
English
Those who change speak of having essence. Those who are like a topknot speak of the victory banner of Mount Meru. Those who have abandoned their previous vows speak of having essence. Those who contemplate manifest knowledge speak of the vajra words. Those who seek manifest enlightenment in the essence of enlightenment speak of the vajra essence. Those who aspire to all dharmas speak of being like a vajra. Those who seek the conduct of sentient beings' minds speak of having conduct. Those who seek the superior and non-superior faculties speak of the lamp of wisdom. Those who do not seek mutual speech speak of entering into sound. Those who have attained the Dharmakaya speak of meditating on the assembly of the sacred Dharma. Those who are inseparable from seeing the Tathagata speak of not blinking. Those who are disturbed by all objects speak of solitude. Those who seek to manifestly turn the wheel of Dharma speak of the stainless wheel. Those who have entered into causeless knowledge speak of conforming to that which relies on knowledge. Those who constantly see only the Buddha-field speak of distinguishing what is well done. Those who create the seeds of marks and signs speak of having ornaments. Those who do not cling to skillfully distinguishing words and sounds speak of individual accomplishment. Those who seek manifest omniscience speak of the realm of Dharma without disturbance. Those who repeatedly enter into the present dharmas speak of steadfastness. Those who skillfully seek the realm of Dharma speak of manifest knowledge. Those who have abandoned wisdom speak of not decaying. Those who are confused on the path speak of not changing. Those who seek manifest knowledge like the sky speak of having nothing. Those who have perfected the perfections speak of well establishing complete purity. Those who have not perfected the objects of gathering speak of grasping what is extremely true. Those who seek the Brahma-viharas speak of equal union. Those who have not perfected the jewels of the aspects of enlightenment speak of definitely arising through various abidings. Those who have not cultivated wisdom and are extremely attached