Chinese
将善根的根本与菩提相结合，回向的支分是：回向什么呢？以顶礼殊胜的处所和供养二者进行供养，通过四力之门忏悔自己相续的罪业，随喜他人的善根，劝请转法轮，祈请不入涅槃，以这些所获得的少许善根，以我所积的一切善根为代表，包括自他三世的一切善根。回向到哪里呢？不是为了世间的安乐和声闻缘觉的菩提，而是为了圆满菩提，无上的佛果。如何回向呢？以不执着三轮的智慧摄持，以菩提心推动的方便善巧双运的方式进行回向。第二，详细阐述正行发愿的分类，分为两个方面：正行和以发愿作为结尾。第一部分有十六个共同要点：清净发心1，菩提心2不忘失，无垢结合3，利益安乐4，领悟5，以及与具缘者同行6，依止善知识7，现证佛果，受持正法和获得宝藏10，进入11，力量12，修行13和身体14，追随教导15，所有这些的总结16。第一个共同要点，通过清净的发心来发愿，有四个要点。第一个是供养佛陀的发心：对过去已经到来的佛陀和现在十方世界中所有为了利益众生而住世的佛陀，以无量的供养进行供养。第二个是圆满心愿：对于那些尚未出现的佛陀，虽然在色究竟天已经成佛，但尚未到在应化众生的世界示现化身的时候，或者那些处于十地末尾尚未成佛的菩萨，愿他们无需勤作，迅速圆满各自的心愿，即成熟所化众生，或者圆满剩余的资粮，时机成熟，从兜率天降生等，直到证得菩提之间的次第，以符合规律的方式示现成佛，即已经成佛的示现化身，菩萨们迅速证得佛果。第三是佛陀的
English
The branch of dedication, combining the root of virtue with Bodhi, is: What is dedicated? Offering to the supreme place with prostrations and offerings, confessing misdeeds of one's own continuum through the door of the four powers, rejoicing in the virtues of others, urging the turning of the Dharma wheel, and requesting not to pass into Nirvana. Represented by the slight virtue obtained from these, whatever I have accumulated, is all the accumulation of virtue of myself and others in the three times. Where is it dedicated? Not for the sake of worldly happiness and the Bodhi of Shravakas and Pratyekabuddhas alone, but for the sake of complete Bodhi, the unsurpassed Buddhahood. How is it dedicated? It is dedicated with a method that combines skillful means, embraced by the wisdom that does not fixate on the three spheres, and propelled by the mind of Bodhi. Secondly, the detailed explanation of the elaborate classification of the main aspiration is twofold: the main part and the conclusion based on aspiration. The first part has sixteen common points: pure intention 1, Bodhicitta 2 not forgetting, immaculate union 3, benefit and happiness 4, understanding 5, and association with those of equal fortune 6, relying on spiritual friends 7, manifest Buddhahood, upholding the sacred Dharma and finding treasures 10, entering 11, power 12, practice 13 and body 14, following teachings 15, and the conclusion of all these 16. The first common point, aspiring through pure intention, has four points. The first is the intention to offer to the Buddhas: May all the Buddhas who have already come and passed away, and all those who are now dwelling in the pure realms of the ten directions for the benefit of sentient beings, be offered with infinite offerings. The second is to fulfill the intentions: For those who have not yet come, even though they have already attained Buddhahood in Akanishta, but the time has not yet come to show the body that tames beings in the world to be tamed, or those Bodhisattvas who are dwelling at the end of the tenth ground and have not yet attained Buddhahood, may they swiftly fulfill their intentions without effort, that is, may the beings to be tamed be matured, or may the remaining accumulations be completed, and when the time comes, may they be born in Tushita, etc., and show the order from there until attaining Bodhi in accordance with the proper manner, that is, may those who have already attained Buddhahood show emanations, and may the Bodhisattvas swiftly attain Buddhahood. The third is the Buddha's
Chinese
净化佛土：所有十方世界不净的刹土，都变得像极乐世界一样广大、无瑕，完全清净。愿所有这些刹土，在菩提树下，由已成佛的胜者以及他们的眷属——诸佛的佛子菩萨众充满，一切内外器情皆得清净。第四，利益有情之发心：愿所有十方世界的有情，永远身无疾病，心无痛苦，拥有圆满的安乐。不仅如此，愿所有众生所行之法，皆成为增上生和解脱之因，愿所有行持者彼此和谐，并因此实现一切愿望。第二个总义，以不忘菩提心之方式发愿，共有七点。第一，忆念前世：为了利益他人而获得圆满菩提，生起愿心和行心之后，我将行持与之相应的行为。无论我从这一世转移到何处，愿我都能忆起前世，并如前一样行持。第二，出家：如是，在所有生世中，当经历死亡和转生，并获得身体时，愿我恒常出家，直至生命终结。第三，学习共同行仪和清净戒律：愿我效仿诸佛所学，追随他们的足迹，普遍学习圆满普贤六度行，特别是清净三种戒律之行，远离烦恼垢染，不为自私自利的念头所染污，永远不被违犯的过失所染污，不退失，且远离三轮执着，毫无过失。
English
Purifying the Buddha-fields: May all the impure fields in the ten directions become as vast and flawless as the Sukhavati pure land, completely pure. May all these fields be filled with victorious Buddhas who have attained enlightenment under the Bodhi trees, which are witnesses to all, and with the assemblies of Bodhisattvas, the spiritual children of the Buddhas, in their retinues, so that all vessels and contents are purified. Fourth, the intention to benefit sentient beings: May all sentient beings in the ten directions always be free from physical illness and mental suffering, and may they possess perfect happiness. Moreover, may all beings' actions that lead to higher realms and liberation be harmonious with each other, and through this, may all their hopes and wishes be fulfilled. The second general meaning, wishing through not forgetting the mind of enlightenment, has seven parts. First, remembering past lives: Having generated the mind of aspiration and the mind of engagement for the sake of attaining perfect enlightenment for the benefit of others, may I practice actions that are in accordance with it. Wherever I may be born after passing from this life, may I remember my previous lives and continue to act as before. Second, ordaining: Thus, in all states of life, when I experience death and rebirth and take on a body, may I always be ordained for as long as I live. Third, training in general conduct and pure ethics: May I aspire to follow the example of all the victorious ones and train in their ways. In general, may I train to perfect all the practices of Samantabhadra's six perfections, and in particular, may the practice of the three types of discipline be free from the defilement of afflictions, untainted by selfish thoughts, always free from the faults of transgression, undiminished, and free from the clinging to the three spheres, without any flaws.
Chinese
愿我行持如是之戒律。第四，以各种语言说法：为了使所化众生得以成熟，我能够以天人的语言、龙的语言、夜叉的语言、瓮生等非人的语言，以及人类的各种不同语言说法，并以此类推，能够以所有众生的所有语言说法。第五，精勤于善：因此，具有智慧，心相续调柔细致，对于六度没有厌倦，以极大的精勤来修学，我发愿如此。第六，以这五种原因不忘菩提心：如是，以忆念前世等五种因缘为先导，想要救度一切有情众生的增上意乐，以及安住于法界离戏的智慧的两种菩提心，在一切时处都永远不会忘记。第七，祈愿远离违缘：如是，在不忘菩提心的顺缘具足后，其违缘，由烦恼所引发的一切罪恶不善之业，成为解脱的障碍，愿这些连同种子全部彻底清净。第三总义：以不染著的行持或不执著的方式来祈愿：不染著什么呢？不染著不善之业，以及贪执等烦恼，还有阻碍修持正法的魔业，从这三种过失中解脱出来。无论自己在哪里的世间中游行，无论在哪种状态下，都像莲花虽然生长在水中却不沾染水一样，虽然安住于轮回中，却不被轮回的过患所染污；又像日月在虚空中无碍运行，生长成熟药树的枝叶果实等，行持众多利他之事却没有勤作和分别念一样，菩萨们虽然恒常成办利益众生之事，却没有回报的期望和骄慢等，像这样行持，愿我也能如是行持。第四总义：安立有情于安乐
English
May I conduct myself in such discipline. Fourth, teaching the Dharma in various languages: In order to ripen sentient beings, may I be able to teach the Dharma in the languages of gods, the languages of nagas, the languages of yakshas, the languages of kumbhandas and other non-humans, and the various different languages of humans. By extension, may I be able to teach the Dharma in all the languages of all beings. Fifth, diligence in virtue: Therefore, being wise, with a mind-stream that is gentle and refined, without weariness in the six perfections, may I aspire to learn with great diligence. Sixth, may these five causes prevent forgetting the mind of enlightenment: Thus, with the five causes such as remembering past lives as a precursor, the aspiration to liberate all sentient beings, and the two aspects of the mind of enlightenment, which are the wisdom of equanimity in the uncontrived expanse of reality, may they never be forgotten at any time or place. Seventh, aspiration to be free from adverse conditions: Thus, with the favorable conditions of not forgetting the mind of enlightenment complete, may all the sins and non-virtuous actions that arise from afflictions, which are obstacles to liberation, be completely purified together with their seeds. Third general meaning: Aspiration through unattached conduct or non-clinging: What is not clung to? Not clinging to non-virtuous actions, afflictions such as attachment, and the activities of demons that obstruct the practice of the sacred Dharma, being liberated from these three faults. Wherever one wanders and acts in the world, in whatever state, just as a lotus grows in water but is not stained by water, although dwelling in samsara, one is not defiled by the faults of samsara; and just as the sun and moon move unimpeded in the sky, causing medicinal trees to grow and ripen leaves and fruits, and performing many other benefits without effort or conceptualization, so too, although bodhisattvas constantly accomplish the benefit of beings, they have no expectation of reward or pride. May I also be able to act in this way. Fourth general meaning: Establishing sentient beings in happiness and well-being.
Chinese
以信解门发愿：无论从何处衡量，无量佛土的广阔以及十方的一切边际有多大，那里所有以恶趣为代表的众生的所有痛苦完全止息，令一切众生欢喜于天界圆满的安乐，不仅如此，愿所有这些众生都能以殊胜解脱之法利益和安立，并能行持其方便。第五总义，以披甲门发愿：为了自身成熟，我将精进披上盔甲，修持作为菩提之因的六度圆满之行；为了他人成熟，我将了解众生的根性、意乐、势力和习气，并以与之相应的调伏之行而行持，行持之后，我将如实宣说自己所证悟的善妙行持之法，并披上安立于此行持的盔甲。如此，圆满、行持、行持后说法，这自他二利的三个方面，不仅仅是短暂的时间，而是直到未来无边际的劫数中都能恒常行持。第六总义，发愿与具缘之友相伴：我在修持作为菩提之因的行持时，愿我能与那些与我的行持相同之友永不分离地相伴，相伴之后，愿我们身语意三门之行持和愿望都能一致地行持和种下。第七总义，亲近并令善知识欢喜：愿我能时常遇到那些为了利益我而宣说善妙行持之法的善知识，即殊胜的上师，遇到之后，愿我能永远不令这些善知识不悦，并能成就令其欢喜之方便。第八总义，以供养现证之佛发愿：佛陀的佛子菩萨众
English
Wishing through the gate of faith and understanding: From wherever it is measured, the vastness of the immeasurable Buddha-fields and the extent of all the ten directions, may all the sufferings of all sentient beings, represented by the evil realms, be completely pacified, and may all beings rejoice in the perfect bliss of the heavenly realms. Moreover, may all these beings be able to benefit and establish themselves with the supreme Dharma of liberation, and be able to practice its means. Fifth general meaning, wishing through the gate of donning armor: For the sake of my own maturation, I will diligently don the armor and practice the six perfections, which are the cause of Bodhi; for the sake of others' maturation, I will understand the faculties, inclinations, powers, and habitual tendencies of sentient beings, and engage in conduct that is in accordance with the means of taming them. After engaging, I will truthfully proclaim the Dharma of the virtuous conduct that I have realized, and don the armor of establishing myself in this conduct. Thus, perfecting, engaging, and teaching the Dharma after engaging, these three aspects of benefiting oneself and others, not just for a short time, but may they be constantly practiced until the endless future kalpas. Sixth general meaning, wishing to associate with fortunate friends: When I am practicing the conduct that is the cause of Bodhi, may I always be inseparable from those friends who practice in the same way as my conduct, and after associating, may our conduct and aspirations of body, speech, and mind be practiced and planted in unison. Seventh general meaning, attending to and pleasing virtuous spiritual friends: May I always meet those virtuous spiritual friends, the supreme Lamas, who proclaim the practice of virtuous conduct for the sake of benefiting me, and after meeting them, may I never displease these spiritual friends, and may I accomplish the means of pleasing them. Eighth general meaning, wishing through offering to the manifest Buddha: The assembly of the Buddha's sons, the Bodhisattvas,