Chinese
从那时起，我发愿圆满所有不可思议的菩提行愿。何时圆满呢？就是行持善行，证得无上菩提成佛之时。第二是学习两位殊胜的菩萨。首先是学习普贤菩萨：在所有佛陀的儿子中，有一位最殊胜的，他的名字被称为普贤，与那位成就的智者一样，为了行持伟大的菩萨行，我将回向所有这些功德。如何回向呢？示现无量随顺所化众生的身相，以一语之音示现一切众生无量的音声，不仅如此，还有进入无量不分别的禅定之门的意。这三门完全清净，不被违逆六度行持的方面所染污，因此是清净的，不清净的刹土也完全清净。为了获得这样五种清净，我发愿像贤善的普贤菩萨所发愿的那样，愿我也能像普贤菩萨一样。第二是学习文殊菩萨：为了行持从始至终一切善妙的善法，我发愿像圣妙文殊菩萨所发愿的那样行持。愿这些佛子们的愿望，在未来无边际的劫中，不生厌倦，以欢喜之心，我发愿圆满佛子们的所有意愿之事。第十六个总义，是从总结一切的角度来展示回向：愿我布施等行为的边际，不要被限定为只有这么多。愿从这些因产生的果，如总持和智慧等功德，也不要被限定为只有这么多。像这样安住于无量行持和功德之后，愿我能证得并获得所有佛和菩萨的身语意的幻化。这些是对愿望的分类的真实阐述。结束。
English
From that time onwards, I aspire to perfect all the inconceivable aspirations of Bodhisattva conduct. When will it be perfected? It will be when I practice good conduct and attain unsurpassed enlightenment to become a Buddha. Secondly, [is to learn from] the two supreme Bodhisattvas. First is learning from Samantabhadra: Among all the sons of the Buddhas, there is one who is the most supreme, whose name is known as Samantabhadra, like that accomplished wise one, in order to practice the great Bodhisattva conduct, I shall dedicate all these merits. How to dedicate? By showing limitless bodies that subdue beings, and by showing limitless sounds of all beings with a single voice. Moreover, there is also the mind that enters the limitless gates of non-discriminating samadhi. These three doors are completely pure, and are not defiled by opposing aspects of the six perfections, therefore they are pure, and even impure realms are completely purified. In order to obtain these five purities, I aspire that just as the wise Samantabhadra has made aspirations, may I also become like Samantabhadra. Secondly, [is to learn from] Manjushri: In order to practice good Dharma that is virtuous from beginning to end, I aspire to practice as the noble Manjushri has made aspirations. May these aspirations of the sons of the Buddhas, in all future endless kalpas, without weariness, with joy, I aspire to perfect all the intentions of those sons of the Buddhas. The sixteenth general meaning is to show the dedication from the perspective of summarizing everything: May the limit of my actions such as giving, etc., not be limited to only this much. May the qualities such as dharani and wisdom, which arise from these causes, also not be limited to only this much. Having thus abided in limitless conduct and qualities, may I realize and attain all the manifestations of body, speech, and mind of the Buddhas and Bodhisattvas. These are the actual explanations of the divisions of aspirations. End.
Chinese
依靠广大愿力的边际是：如同虚空无边无际，无论从哪个方向衡量，虚空都没有边际，所有这些都被心无间隙地充满，因此，所有众生的边际也同样是无边无际的。有多少众生，就有多少业和烦恼。如同业和烦恼的边际无法衡量一样，我的愿力的边际也同样是如此，是无法衡量的。第三，以宣说利益作为结尾，分为两部分：宣说愿力的利益和回向具有利益的愿力本身。第一部分也分为指示、解释和总结三部分，首先是简要指示：无论哪个十方世界极其广阔而无边无际，都以各种珍宝装饰的殊胜供品供养诸佛。不仅如此，还有天人和人类的物品，各自的感官能产生极大快乐的因素，如美丽的形象、悦耳的声音、芬芳的气味、甘甜的味道等，以无量无边的欲望功德，如同十方世界的微尘数量一样，在漫长的时间里，直到劫末都不间断地供养的福德，如果有人听闻这个回向之王，并从意义上对无上圆满菩提产生极大的信心，而且生起信心后，生起欢喜的信仰，那还用说吗？即使仅仅一次生起信仰，这个福德也比之前的福德更为殊胜，是殊胜福德中的极品。第二，详细解释：如果有人以圆满的信心，勤奋地念诵善妙行愿，那么他将依次获得这十三种利益。哪十三种呢？第一个利益是：暂时舍弃因业力而堕入恶道的一切。第二个利益是：无论今生来世，都舍弃恶友，不会相遇。第三，不仅舍弃了这两种，而且还能迅速在今生见到阿弥陀佛极乐净土，来世也能往生到那个净土。第四，精进于这个愿力的人，无需努力就能具足顺缘，成就大事，因此是获得了极大的殊胜之物。
English
The reliance on the extent of vast aspirations is: Just as the sky is boundless and limitless, no matter from which direction it is measured, the sky has no boundaries. All of this is filled by the mind without any gaps, therefore, the extent of all sentient beings is also similarly boundless. As many sentient beings as there are, so too are karma and afflictions. Just as the extent of karma and afflictions cannot be measured, so too is the extent of my aspiration, which is immeasurable. Third, concluding with the explanation of benefits, it is divided into two parts: explaining the benefits of aspiration and dedicating the aspiration itself that possesses benefits. The first part is also divided into three parts: indication, explanation, and summary. First, the brief indication: Whichever of the ten directions' realms are extremely vast and boundless, adorned with various precious ornaments as excellent offerings, are offered to the Buddhas. Not only that, but also the objects of gods and humans, the causes that generate supreme happiness for each of the senses, such as beautiful forms, pleasant sounds, fragrant smells, sweet tastes, etc., with immeasurable qualities of desire, as numerous as the dust particles of the realms of the ten directions, for a long time, continuously until the end of the kalpa, the merit of offering without interruption, if someone hears this king of dedication and from its meaning generates great faith in the unsurpassed perfect enlightenment, and after generating faith, generates joyful belief, what need is there to say more? Even if one generates faith only once, this merit is even more excellent than the previous merit, it becomes the supreme of excellent merits. Second, detailed explanation: If someone with complete faith diligently recites this aspiration of the Good Conduct, then they will gradually obtain these thirteen benefits. What are the thirteen? The first benefit is: temporarily abandoning all those who go to the lower realms due to karmic power. The second benefit is: in all lives, both present and future, abandoning evil friends and not encountering them. Third, not only abandoning these two, but also quickly seeing in this life the Pure Land of Amitabha Buddha, along with the Land of Bliss, and being born in that land in the future. Fourth, those who are diligent in this aspiration, without effort, will have complete favorable conditions and accomplish great deeds, therefore, they have obtained the supreme of attainments.
Chinese
第五，寿命存在期间，没有损害，不离善法，善加行持，安乐生活。第六，转生为人的此生，这些人身也变得有意义，被称为善来。第七，不仅有这六种利益，而且菩萨普贤的功德和神变等，无论有什么，祈愿者也会在不久的将来变得像他一样。第八，在前后世之间没有间隔，将人抛入地狱的五种无间罪，即杀父、杀母、杀阿罗汉三者，以及僧团分裂，以及以恶意从如来身上出血，无论哪个众生，由于不了解过失，过去所做之事，如果做这些事的人以信心从内心深处念诵此善行，那么所有这些业障都会迅速完全清净。第九，祈愿者将具有圣者的无分别智慧的圆满智慧。第十，具有悦意的圆满之身，并且以相好庄严，出生于王族等圆满种姓，或者肤色白皙，容貌美丽，或者肤色的梵文词语“瓦尔那”（梵文天城体：वर्ण，梵文罗马拟音：varṇa，汉语字面意思：颜色）也指种姓，因此将具有出生于高贵种姓的功德等等。第十一，许多魔和外道也无法战胜祈愿者，无法找到破绽。第十二，在地下、地上、地上行持的三界中，一切众生都会供养、尊敬和帮助祈愿者。第十三，祈愿者由于祈愿圆满，二资粮圆满，将迅速到达菩提树王座前。到达那里后，为了利益一切众生，坐在树下，降伏一切魔军及其眷属，证得无上菩提，成佛并转法轮。
English
Fifth, during the period of life, one lives happily by practicing well without harm and without being separated from virtue. Sixth, even in this life of becoming a human, these human bodies become meaningful, and it is called 'well-come'. Seventh, not only are there these six benefits, but also whatever qualities and manifestations of the Bodhisattva Samantabhadra there may be, those who make aspirations will become like him without delay. Eighth, the five inexpiable karmas that throw one into hell without interruption between previous and subsequent lives, namely killing one's father, mother, and arhat, causing dissension in the Sangha, and drawing blood from the Tathagata with malicious intent, whatever sins are committed by any being who, due to ignorance of faults, does what was done in the past, if that doer recites this practice of good from the bottom of their heart with faith, then all those karmas will be quickly and completely purified. Ninth, that person who makes aspirations will be endowed with the complete wisdom of the noble, non-discriminating wisdom. Tenth, one will have a pleasing and perfect form, adorned with marks and signs, and be born into a perfect lineage such as a noble family, or one will have a beautiful appearance with a clear complexion, or the Sanskrit word for complexion, "varna" (梵文天城体：वर्ण，梵文罗马拟音：varṇa，汉语字面意思：color), also refers to caste, so one will have the qualities of being born into a noble caste, and so on. Eleventh, even many demons and non-Buddhist opponents cannot defeat the one who makes aspirations; they cannot find a flaw. Twelfth, in all three worlds, which are practiced below the earth, on the earth, and above the earth, all beings will offer, respect, and help the one who makes aspirations. Thirteenth, that very person who makes aspirations, having perfected the aspiration and completed the two accumulations, will quickly go to the Bodhi tree's throne. Having gone there, in order to benefit all sentient beings, they will sit under that tree, subdue all the hordes of demons and their retinues, manifest complete enlightenment in unsurpassed Bodhi, become a Buddha, and turn the wheel of Dharma.
Chinese
第三，总结要义：对于善人行愿之王，它的意义、词句，以及书写在书本上并受持，或者念诵，或者向他人展示，或者阅读书本，无论如何，它的成熟果报是不可思议的，因为如实的情况只有佛才能知晓，其他声闻、独觉、圣者等也不是其行境，更何况像凡夫俗子，不用说了，它的最终果报是获得圆满菩提的殊胜圆满正等觉，对此不要有任何怀疑，必定会获得。第二，将具有利益的愿文进行回向，分为五部分。第一，以殊胜的心进行回向的入门：如同圣者文殊师利以殊胜的智慧摧毁实执，成为利益众生的勇士那样，以及如同圣者普贤菩萨那样。同样，我也要追随这些殊胜菩萨们，想要像他们一样学习，因此，从发起普贤行愿所产生的任何善根，我都全部回向。第二，诸佛回向的入门：过去、现在、未来三世为了利益众生而示现来去的诸佛，都异口同声地赞叹和称扬广大殊胜的回向，以此回向，我所发起愿文等所产生的善根，为了获得普贤行，我也全部回向。第三，以愿文使果报显现的回向：我何时死亡，一切业和烦恼的障碍，特别是见到佛陀的障碍等全部清除，显现见到阿弥陀佛，那时，通过见到佛陀，再次清净许多障碍，获得众多三摩地之门，从那不动的状态中，刹那间到达极乐世界，到达那里后，从莲花中化生，发起这个普贤行愿的果报也全部显现，我的愿文的果报全部
English
Third, summarizing the meaning: For the King of Aspirations of the Practice of Good People, its meaning, words, and holding it written in books, or reciting it, or showing it to others, or reading the book, in any case, its ripening result is inconceivable, because the true situation is only known by the Buddha himself, and others such as Shravakas, Pratyekabuddhas, and Aryas are not its realm, let alone ordinary people, needless to say, its ultimate result is to obtain the supreme perfect enlightenment of complete perfect Buddhahood, do not have any doubt about this, it will definitely be obtained. Second, dedicating the beneficial aspiration prayer itself, divided into five parts. First, the entry into dedicating with the supreme mind: Just as the Holy Manjushri, with his supreme wisdom, destroys the clinging to reality and becomes a hero for the benefit of beings, and just like the Holy Samantabhadra. Similarly, I also want to follow these supreme Bodhisattvas, wanting to learn like them, therefore, whatever merit arises from making the aspiration of the Practice of Good, I dedicate all of it. Second, the entry into the dedication by the Buddhas: All the Buddhas who have come and gone in the three times for the benefit of beings, unanimously praise and extol the vast and excellent dedication, with this dedication, all the roots of virtue that I have generated from making aspirations, etc., I dedicate them all for the sake of attaining the practice of Samantabhadra. Third, the dedication to manifest the results of the aspiration prayer: When I die, all the obscurations of karma and afflictions, especially the obstacles to seeing the Buddha, etc., are completely cleared away, and I will directly see the Buddha Amitabha, then, by seeing the Buddha, many obscurations will be purified again, and I will obtain many doors of Samadhi, from that unmoving state, I will quickly go to the Pure Land of Sukhavati, and after arriving there, I will be born miraculously from a lotus, and all the results of making this aspiration of the Practice of Good will also be fully manifested, all the results of my aspiration prayer