English
Through the power of faith in conduct, may all victors be manifest in the mind. Like this: Upon one atom are Buddhas as numerous as atoms, residing in the center of the Buddha's sons. Thus, all realms of Dharma without exception, I believe are filled with vastness. Thinking in this way as a witness to the dedication. Who makes the dedication? Formerly, Shantideva and now we ourselves. What is dedicated? The merit of Shantideva's conduct of a Bodhisattva, contemplating the generation of the supreme mind of enlightenment, and engaging in the practice of the six perfections. Now, whatever merit we ourselves accumulate by engaging in the conduct of a Bodhisattva through the ten practices of Dharma, such as writing, offering, and giving. Moreover, since Shantideva has already dedicated all the roots of virtue involved in this "Bodhicharyavatara" in the three times with the three spheres devoid of inherent existence, our merit has also been dedicated by the teacher. However, it is said that our own roots of virtue should also be mixed together with the roots of virtue of Shantideva himself, like mixing a drop of water into the great ocean. In short, represented by whatever merit there is in striving for the "Bodhicharyavatara", gathering and uniting all the merits accumulated by ourselves and others in the three times, through that power, for the sake of all sentient beings as infinite as the sky, in order to attain the supreme state of perfect Buddhahood, may we generate the supreme mind of enlightenment and truly engage in the conduct of a Bodhisattva, such as the six perfections of generosity and so on. Thus, without a cause, the great fruit of enlightenment does not arise, so dedicating for the sake of attaining the great fruit of enlightenment and dedicating here for the sake of the cause of conduct, the two have the same meaning. Therefore, may all sentient beings, from beginning to end, use the conduct of a Bodhisattva for virtue, and may they be endowed with happiness, without any fighting or contention due to attachment, aversion, and so on. Thus, it is connected with aspiration, and if it is endowed, what could be wrong? Thus, it is connected with desire, and I shall accomplish that which is endowed.
Chinese
是与誓言相关联的，并且如此我能做到，请上师三宝加持，是与祈请相关联的，像这样心中思念，口中念诵，面前的上师、诸佛菩萨以梵音作随喜，愿它如是成就，应当思维一切众生都具有安乐。同样，愿脱离痛苦等等，这些愿望、誓言、祈请以及随喜，对于下面的所有意义也都要结合起来。又是，在《经庄严论》中说：它的根本被认为是慈悲，慈悲的源泉是慈爱。例如，如同地下的树木的水脉或根须从根部吸收水分，从树干的根部进入，从而使枝叶繁茂一样，如果对众生生起悦意的慈爱，就会生起想要脱离痛苦的慈悲，从而使世俗和胜义菩提心二者都得以增长。如果缺少它，如萨ra哈巴尊者的道歌中所说：远离慈悲而观空性，那不能获得殊胜道。因此，对于回向品的所有意义，无论慈爱和慈悲的对境是否在词句中明确提及，都要将二者结合起来进行修习，据说这是所有论典中最关键的。像这样修习慈爱的利益：胜过供养一切佛陀，并且获得慈爱之法的八种功德，以前慈力国王通过修习慈爱，使得五位夜叉兄弟无法伤害赡洲的一切众生等等。修习慈悲的利益：通过修习慈悲，清净的甚深见解会在相续中生起，如喇嘛达玛ra恰那样，以及在相续中生起清净的见解等等，消除障碍罪业，见到本尊神的面容，如圣者无著那样，以前光明国王通过修习慈悲，使得赡洲众生的相续中没有生起嗔恨等等。噶当派前辈，博朵瓦向成千上万的集会说法，以及贡巴瓦在无人寂静的山中修行
English
is related to the vow, and in this way, may the Guru Three Jewels bless me to be able to do it, which is related to the prayer. Thinking in this way in the mind and reciting it with the mouth, the speech of the Guru, the Victorious Ones and their Sons in front, with the Brahma's voice, may it be accomplished in the same way, and one should think that all sentient beings have happiness. Similarly, may they be free from suffering, etc. These wishes, vows, prayers, and the accompanying rejoicings should be applied to all the meanings below as well. Moreover, in the Ornament of the Sutras, it says: Its root is considered compassion, and the source of compassion is loving-kindness. For example, just as the water vein or root of an underground tree draws moisture from the roots and enters from the root of the trunk, thereby causing the branches and leaves to flourish, if pleasing loving-kindness arises for sentient beings, compassion wishing to be free from suffering will arise, thereby causing both conventional and ultimate Bodhicitta to grow. If it is lacking, as the Doha of the glorious Saraha says: Viewing emptiness without compassion, that does not find the supreme path. Therefore, for all the meanings of this chapter of dedication, whether the objects of loving-kindness and compassion are explicitly mentioned in the words or not, both should be combined and practiced, which is said to be the most important of all these texts. The benefits of practicing loving-kindness in this way: it is superior to offering to all Buddhas, and one also obtains the eight qualities of the Dharma of loving-kindness. Previously, King Loving-Kindness, through practicing loving-kindness, prevented the five Yaksha brothers from harming all sentient beings of Jambudvipa, etc. The benefits of practicing compassion: through practicing compassion, pure profound views arise in the mindstream, like Lama Dharma Raksha, and the arising of pure views in the mindstream, etc., eliminates obstacles and sins, and one sees the face of the Yidam deity, like the noble Asanga. Previously, King Great Light, through practicing compassion, prevented hatred from arising in the minds of the sentient beings of Jambudvipa, etc. The early Kadampa masters, Potowa taught the Dharma to gatherings of thousands, and Gonpawa practiced in solitary mountain retreats.
Chinese
仅仅做了这些，普琼建造了许多广大的身语意三所依。康巴隆巴变成了一个空旷的峡谷，一个没有水的地方，仅仅在那里哭泣。当这些事情依次禀告仲敦巴时，仲敦巴向康巴隆巴合掌，给予了特别的赞扬。像这些例子一样，没有比慈悲更殊胜的圣法了。交替修习慈爱和慈悲，修习慈爱能平息障碍，如心散乱等；修习慈悲能平息障碍，如心灰意冷，导致心气上升等，一个障碍能被另一个障碍所消除。像这样修习慈爱和慈悲，最好能保护赡部洲等所有众生免受伤害。如果不能这样，至少也能保护某个地区或国家，甚至能保护自己免受伤害。第二，将功德回向于利益他人和带来安乐，回向于自利菩提之行，回向于二利教法兴盛，共有三种。第一种，回向于使下等众生脱离痛苦，回向于圆满殊胜的意愿，共有两种。第一种，回向于使三界普遍脱离痛苦，回向于使三恶道等各自众生脱离特殊的痛苦，共有两种。第一种是，从三种痛苦来说，回向于脱离痛苦之苦，在十方无尽之处，所有众生的身心因风、胆、痰等而受苦，以及因心气等各种不适之病所折磨，所有这些众生，凭借我修习《入行论》等的福德善力，在此时此刻，在这个地方，刹那之间，愿所有这些众生的痛苦之因——罪业，以及痛苦之果——痛苦，都得以脱离，如上所述，怀着想要脱离痛苦的慈悲心，愿他们获得并拥有如海洋般无尽的圆满的身体安乐和内心喜悦，如上所述，怀着想要拥有的慈爱心。同样地，回向于脱离变异之苦，凭借我的善德之力，在世间界，暂时拥有强大的力量、财富和权力。
English
They only did that, and Phuchung built many vast supports for body, speech, and mind. Khampa Lungpa became an empty valley, a place without water, and only wept there. When these things were reported to Dromtonpa in order, Dromtonpa folded his hands to Khampa Lungpa and gave special praise. Like these examples, there is no Dharma more supreme than compassion. Cultivating love and compassion alternately, cultivating love pacifies obstacles such as mental agitation, etc.; cultivating compassion pacifies obstacles such as discouragement, leading to rising heart-wind, etc., one obstacle can be eliminated by another obstacle. If you cultivate love and compassion in this way, it is best to be able to protect all sentient beings in Jambudvipa and so on from harm. If not, at least you can protect a certain region or country, or even protect yourself from harm. Second, dedicating merit to benefit others and bring happiness, dedicating merit to the path of self-benefit enlightenment, and dedicating merit to the flourishing of the doctrine of two benefits, there are three types. The first is to dedicate merit to liberate inferior beings from suffering, and to dedicate merit to fulfill supreme aspirations, there are two types. The first is to dedicate merit to liberate the three realms universally from suffering, and to dedicate merit to liberate each sentient being in the three lower realms, etc., from specific suffering, there are two types. The first is, from the three sufferings, dedicating merit to be free from the suffering of suffering, in all the infinite directions, all sentient beings whose bodies and minds are suffering from wind, bile, phlegm, etc., and who are tormented by various uncomfortable diseases such as heart-wind, etc., all these sentient beings, by the power of the merit and virtue of my practice of Engaging in the Bodhisattva Deeds, etc., at this very moment, in this place, in an instant, may all these sentient beings be free from the cause of suffering—sin, and the result of suffering—suffering, as mentioned above, with the compassion of wanting to be free from suffering, may they obtain and possess endless, perfect physical comfort and inner joy like an ocean, as mentioned above, with the love of wanting to possess. Similarly, dedicating merit to be free from the suffering of change, by the power of my virtue, in the world, temporarily possessing great power, wealth, and authority.
Chinese
愿所有身心安乐的众生，在轮回中存在多久，就永远不要失去那份安乐，也要修持慈爱和悲悯。只要有具有染污的取蕴存在，就无法摆脱遍行行苦，为了使他们脱离痛苦而回向，愿虚空遍布的无量众生，脱离一切具有染污的遍行行苦，获得菩萨的无漏、不住涅槃的广大、持续不断的安乐，也要如前修持慈爱和悲悯。像这样，思维从不善之因产生痛苦之果，从而对因果产生信赖的信心；了知无论生于轮回高低何处，都无法脱离痛苦，从而对轮回产生厌离的出离心；思维所有被痛苦折磨的众生，没有一个不是自己的父母，从而生起利他求利的意乐，因此，三士道的道次第也在此圆满。第二，回向使众生脱离三恶道等各自的痛苦，其中，回向使众生脱离地狱的痛苦，在十方世界的所有国土中，造作嗔恨等恶业，并感受寒热、割截等无量痛苦的地狱众生，无论有多少种类，愿我以善业的力量，使这些地方的地狱有情众生，连痛苦的声音都听不到，像西方极乐世界一样，外器世界一切清净，成为珍宝自性、安乐柔和、宽广圆满之地，内情世界一切清净，阎罗法王化为阿弥陀佛，阎罗的使者化为观世音和大势至等八大近侍，所有地狱众生也都成为具足妙相的菩萨，受用大乘佛法，一切所需无需勤作自然而生等等安乐，以圆满的大安乐而欢喜。
English
May all sentient beings who possess happiness and joy in body and mind, never be separated from that happiness and joy for as long as they remain in samsara. Practice loving-kindness and compassion as well. As long as there are contaminated aggregates of clinging, they cannot be separated from the pervasive suffering of conditioning. Dedicating the merit to free them from that suffering, may limitless beings pervading the sky be free from all contaminated pervasive suffering of conditioning, and may they attain the great, continuous, and unceasing bliss of the non-abiding nirvana of the Bodhisattvas, which is free from defilements. Practice loving-kindness and compassion as before. Thus, contemplating that suffering arises as a result of non-virtuous causes, generate faith and trust in cause and effect. Knowing that no matter where one is born in samsara, high or low, one cannot escape suffering, generate renunciation and the determination to be free from samsara. Thinking that all sentient beings tormented by suffering are none other than one's own parents, generate the intention to seek the benefit of others. Therefore, the path of the three types of individuals is complete here. Second, dedicating the merit to free beings from the specific sufferings of each realm, such as the three lower realms. Among these, dedicating the merit to free beings from the suffering of the hells: In all the realms of the ten directions, those hell beings who engage in negative actions such as hatred, and who experience immeasurable suffering such as heat, cold, cutting, and dismemberment, in all their various forms, may all those hell beings in those places, through the power of my virtue, be free from even the sound of suffering. May the external world of all those places be completely pure, like the Western Pure Land of Sukhavati, becoming a land of precious essence, peaceful, gentle, vast, and perfect. May the internal world be completely pure, with Yama, the Lord of Death, transformed into Amitabha Buddha, and the messengers of Yama transformed into Avalokiteshvara, Mahasthamaprapta, and the eight close bodhisattva disciples. May all hell beings become princes and princesses, bodhisattvas endowed with excellent marks, enjoying the Dharma of the Great Vehicle, and may all their desires be fulfilled effortlessly, and may they rejoice with great bliss and perfection.