Chinese
阿若佐钦之回向仪轨，四义篇。中部所著。 阿若佐钦之回向仪轨，四义篇。中部所著。 阿若佐钦之回向仪轨四义篇。 祈愿吉祥！ 显现所欲之珍宝身，遣除无明黑暗之日轮语， 遍布万有平等性之虚空意， 顶礼上师及诸本尊众。 祈愿！ 所做任何善，为令皆有意义，为令无尽增长， 如化身尊者之语， 宣说大乘回向之次第。 祈愿！ 此有四义： 供养， 净化， 宣说， 回向。 首先，供养之方法： 供养之方法必须善妙， 若不善妙，经中云： 复次，取信士之财物后， 不用于善，而用于人法之财物， 成为轮回之子嗣家业， 果报乃转生为母狗之身， 以彼之财物，我享用之。 如是说。 故，取信士之财物后，不用于善事方面，而用于儿子之俸禄、女儿之嫁妆， 自己之积蓄财产， 军粮军水， 箭价无价， 鸟食鼠食等等，皆不用于增长善事。 自己食用之物，亦如觉沃仁波切所说，将食物分为四份而行供养： 首先，供养清净之食物于天神， 其后，供养护法守护神， 施予极其广大之朵玛， 自己所食所饮之残余， 布施于一切诸鬼神。 如是说。 故，首先供养清净之食物于天神。 其后，施予朵玛于护法。 以乌孜札之咒语，将残余布施于诸鬼神。 甚深密咒行者们，即使对于一团食物，亦以 见解加持生起， 迎请供养享用， 残余之事业与回向八者。 如是，以具足八义而行供养。 此乃供养之方法。 第二，净化供养： 信士之财物难以消化， 经中云： 铁石银石可熔化， 信士之财物不可熔。 如是说。 故，铁之石与银之石，于煤炭之火中亦可熔化， 信士之财物却难以消化。 那么，谁能消化呢？ 彼经中云： 证悟后，具足化为法界之暖热。 如是说。 故，证悟见解之暖热。
English
The A-ro Dzogchen's Dedication Ritual, Four Meanings Chapter. Written by the Central One. The A-ro Dzogchen's Dedication Ritual, Four Meanings Chapter. Written by the Central One. The A-ro Dzogchen's Dedication Ritual, Four Meanings Chapter. May it be auspicious! The precious body arising from needs and desires, the speech like the sun dispelling the darkness of ignorance, the mind of all-pervading equality like the sky, I prostrate to the Lama and all the deities. May it be! Whatever virtue is done, may it be meaningful, may it be inexhaustible and increasing, as the words of the incarnate one, I will explain the order of the Great Vehicle's dedication. May it be! This has four meanings: offering, purification, explanation, and dedication. First, the method of offering: the method of offering must be good, if it is not good, the sutra says: Furthermore, having taken the wealth of the faithful, not using it for virtue, but using it for human affairs, making it the family property of samsara's children, the result is being born as a female dog, and I enjoy its wealth. Thus it is said. Therefore, having taken the wealth of the faithful, do not use it for virtuous purposes, but for the salaries of sons and the dowries of daughters, one's own accumulated wealth, military food and water, the price of arrows and free goods, bird food and mouse food, etc., do not use it to increase virtue. As for what one eats, as Jowo Rinpoche said, divide the food into four parts and make offerings: First, offer pure food to the gods, then, offer to the Dharma protectors and guardians, give a very large torma, give the leftovers that one has eaten and drunk to all the spirits. Thus it is said. Therefore, first offer pure food to the gods. Then, give torma to the Dharma protectors. With the mantra of Utsita, give the leftovers to the spirits. Even for a single piece of food, the profound mantra practitioners generate the view, blessing, and arising, inviting, offering, and enjoying, the work of leftovers and the eight dedications. Thus, offer with the eight meanings complete. This is the method of offering. Second, purifying the offering: the wealth of the faithful is difficult to digest, the sutra says: Iron stone and silver stone can be melted, but the wealth of the faithful cannot be melted. Thus it is said. Therefore, iron stone and silver stone can be melted in the fire of coal, but the wealth of the faithful cannot be digested. Then, who can digest it? That very sutra says: Having realized, possessing the warmth of becoming the expanse. Thus it is said. Therefore, the warmth of realizing the view.
Chinese
仅凭一种解脱执着即可。如果认为这太少，反而更加困难，那么还是在那里面说：无执着行善之人，不予取用而享用，不会被遮蔽。意思是说，如果对自己的食物财产没有执着，并将之用于增长善业，那么即使盗取抢夺等不予而取的行为，也不会被遮蔽。现在也用它来消化信财，吃了信财之后，就做一些善事，比如喝完一杯劣质茶后，念一遍经或者做一些善事。还有，据说《功德圆满陀罗尼》能消除如须弥山般的福德，所以现在要念诵。这是净除功德的方法。第三，讲述功德的方法有两种：善业增长和善业减少。第一种有三种：增长的身体、理性和譬喻。经文出自《二资粮殊胜经》：千百普通旁生，不如一个凡夫。千百凡夫，不如一个入道者。千百入道者，不如一个持戒比丘。千百持戒比丘，不如一个菩萨。八百菩萨，不如一个上师。又说：对于旁生是百倍，对于人是千倍，对于比丘是万倍，对于金刚持是不可计数。在下部《俱舍论》中也说：即使不是圣者，供养父母、病人、说法者和最后生的菩萨，功德也是不可估量的。理证是：布施给千百普通旁生，不如布施给一个人功德大。为什么呢？因为事物大小、清净不清净、可逆不可逆的差别。第一，事物大小：对于旁生来说，是最大的事物。第二，清净不清净：对于旁生来说，给予的是小事物；对于人来说，给予的是大事物。第二，清净不清净：给予旁生的是不清净的、有污垢的、有尘土的、腐烂的东西。给予人的是清净的、无垢的东西。第三
English
It is enough to be free from attachment. If you think that this is too little and it becomes even more difficult, then it is said again in the same text: "A person who practices virtue without attachment, using what is taken without being given, will not be obscured." This means that if you have no attachment to your own food and wealth and use it to increase virtue, then even stealing or robbing, taking what is not given and using it, will not be obscured. Now, it is also used to digest the offerings of faith, and after eating the offerings of faith, one does some virtuous deeds, such as reciting a sutra or doing some virtuous deeds after drinking a cup of inferior tea. Furthermore, it is said that the Dharani of Perfect Merit can eliminate merit as great as Mount Sumeru, so it should be recited now. This is the method of purifying merit. Third, there are two ways to explain merit: increasing virtue and decreasing virtue. The first has three aspects: the body of increase, reasoning, and analogy. The scripture comes from the Sutra of the Two Excellent Accumulations: "A thousand ordinary animals are not equal to one ordinary person. A thousand ordinary people are not equal to one who has entered the path. A thousand who have entered the path are not equal to one monk who keeps the precepts. A thousand monks who keep the precepts are not equal to one Bodhisattva. Eight thousand Bodhisattvas are not equal to one Lama." It is also said: "For animals it is a hundredfold, for people it is a thousandfold, for monks it is a hundred thousandfold, for Vajra holders it is countless." It is also said in the lower Abhidharma: "Even if they are not noble, offering to parents, the sick, those who speak the Dharma, and the Bodhisattva of the last birth, the merit is immeasurable." The reasoning is: Giving alms to a thousand ordinary animals is not as meritorious as giving alms to one person. Why? Because of the difference in the size of the object, purity and impurity, and reversibility and irreversibility. First, the size of the object: for animals, it is the largest object. Second, purity and impurity: for animals, what is given is a small object; for people, what is given is a large object. Second, purity and impurity: what is given to animals is impure, dirty, dusty, and rotten. What is given to people is pure and immaculate. Third
Chinese
不退转和退转：给予畜生并进行打骂推搡会退转。给予人不会退转，给予之后不会带来损害。相比于向成百上千的普通人布施，不如一个进入正道的人功德更大，因为这是戒律的差别。相比于向成百上千持戒的比丘布施，不如一个菩萨功德更大，因为这是见真谛的差别。相比于向成百上千的菩萨布施，不如一位开示心性的上师功德更大。《意集经》中说：即使没有证悟一切不朽的法，对于成为圣者的上师，恭敬供养，就能超越轮回的苦海。为什么呢？就像在肥沃的良田里，播下种子就会生长一样，在功德圣者的良田中，即使不撒芝麻，也会增长成熟。因此，殊胜和共同的成就都来自于上师，并且为了从轮回的苦海中解脱。譬如说，就像在一块肥沃的土地上播种，种子就会生长并成熟一样。这是向上增长的例子。智慧浅薄的人，有财富的人以有财富为理由，向上积累福德等。从男女交合中无法产生，是从积累福德中产生的。没有财富的人以没有财富为理由，不积累福德等。因为男女交合的能力弱，没有积累福德，所以才这样。第二是向下增长，有三种：向下增长的教证、理证和譬喻。教证是：除了让众生欢喜之外，没有其他让诸佛欢喜的方法。对众生最大的利益就是对我最大的利益，对众生最大的损害就是对我最大的损害。为什么呢？因为我和众生都希望得到相同的快乐和痛苦。还有，莲花在淤泥和腐烂物中生长，诸佛喜欢从人们喜爱的花园中生长的供品。还有《弥额经》中说：如果向饥饿的人布施，那是在一切布施中最为殊胜的，胜者将获得广大的功德。
English
Non-regression and regression: Giving to animals and beating, pushing, and shoving will regress. Giving to people will not regress, as it does not bring harm after giving. Compared to giving to hundreds and thousands of ordinary people, it is better to have one person who has entered the right path with greater merit, because this is the difference in discipline. Compared to giving to hundreds and thousands of monks who uphold the precepts, it is better to have one Bodhisattva with greater merit, because this is the difference in seeing the truth. Compared to giving to hundreds and thousands of Bodhisattvas, it is better to have one Lama who reveals the nature of mind with greater merit. The Gongdü Sutra says: Even if one has not realized all the imperishable dharmas, by reverently offering to the Lama who has become a saint, one will transcend the ocean of samsara. Why? Just as when seeds are sown in fertile fields, they will grow, so in the field of merit of the holy ones, even if sesame seeds are not scattered, they will grow and ripen. Therefore, both supreme and common achievements come from the Lama, and it is for the sake of liberation from the ocean of samsara. For example, just as when seeds are sown in a fertile field, they will grow and mature. This is an example of upward growth. Those of little wisdom, those who have wealth, use having wealth as a reason to accumulate merit and so on upwards. It does not arise from the union of male and female, but arises from the accumulation of merit. Those who do not have wealth use not having wealth as a reason not to accumulate merit and so on. Because the ability of male and female union is weak, and merit is not accumulated, that is why it is like this. The second is downward growth, which has three aspects: the scriptural authority, reasoning, and example of downward growth. The scriptural authority is: Apart from pleasing sentient beings, there is no other way to please the Buddhas. The greatest benefit to sentient beings is the greatest benefit to me, and the greatest harm to sentient beings is the greatest harm to me. Why? Because I and sentient beings both desire the same happiness and suffering. Also, lotuses grow in mud and rot, and the Buddhas are pleased with offerings that grow in gardens that people love. Also, the Mieu Sutra says: If one gives to the hungry, that is said to be the most excellent of all gifts, and the Victorious Ones will obtain vast merit.
Chinese
啊，多么伟大！为什么有包含与不包含、实际享用与不享用、欲望的消除与不消除的差别呢？首先，关于包含与不包含：向众生布施就包含在成佛之中，因此诸佛欢喜。向三宝供养就包含在供养众生之中。即使在拉萨点燃一千驮酥油的酥油灯，也对一个众生头上沾点油都没有好处。第二，关于实际享用与不享用：众生可以实际享用，比如食物可以实际吃，口渴时可以实际喝等等。三宝不能实际享用，即使供奉神馐也只是麻点，即使供奉供水也只是留下灰尘。第三，关于欲望的消除与不消除：众生可以消除欲望，口渴时喝水可以满足，饥饿时吃东西可以饱腹等等。向三宝供奉虽然可以获得福德，但不能指望消除欲望，因为：没有污垢和污秽，是三世诸佛的身；慈悲和威严如同世界的虚空。因此，众生本身也比大人物更有福德。为什么呢？因为大人物即使没有仆人也不高兴，即使是小事也不高兴。而普通人不需要床和仆人等，很容易满足。不仅如此，老人也比孩子更有福德。为什么呢？因为老人需要大的东西，而给孩子们一把炒青稞，他们也会高兴地跑过来。穷人比不饥饿的人更有福德。为什么呢？因为年老的富人已经吃饱了，即使从外面饿着肚子回来，也不想在家里吃东西。即使给他们食物，他们也不会高兴。而饥饿的人从外面饿着肚子回来，在家里会更加饥饿。给他们食物，他们会高兴地接受。不饥饿的人比乞丐更有福德。为什么呢？因为不饥饿的人可以向亲戚朋友借东西，而乞丐因为没有熟人，不借钱给他们，如果借了，心里也不舒服。因为他们没有衣服穿，没有房子住，没有好吃的食物。乞丐比饿鬼更有福德。为什么呢？因为乞丐可以