English
Ah, how great! Why is there a difference between including and not including, actually enjoying and not enjoying, and eliminating and not eliminating desires? First, regarding including and not including: Giving to sentient beings is included in becoming a Buddha, therefore the Buddhas rejoice. Offering to the Three Jewels is included in offering to sentient beings. Even if a thousand loads of butter lamps are lit in Lhasa, it will not benefit even one sentient being's head with a drop of oil. Second, regarding actually enjoying and not enjoying: Sentient beings can actually enjoy, such as actually eating food and actually drinking when thirsty, and so on. The Three Jewels cannot actually enjoy; even if divine food is offered, it is just a speck, and even if offering water is offered, it just leaves dust. Third, regarding eliminating and not eliminating desires: Sentient beings can eliminate desires; drinking when thirsty can satisfy, eating when hungry can fill the stomach, and so on. Although offering to the Three Jewels can obtain merit, one cannot expect to eliminate desires, because: Without stains and defilements, is the body of the Buddhas of the three times; compassion and majesty are like the sky of the world. Therefore, sentient beings themselves are more virtuous than great people. Why? Because great people are not happy even without servants, and are not happy even with small things. Ordinary people do not need beds and servants, etc., and are easily satisfied. Moreover, old people are also more virtuous than children. Why? Because old people need big things, but if you give children a handful of roasted barley, they will happily run over. The poor are more virtuous than the non-hungry. Why? Because old rich people are already full, and even if they come back hungry from outside, they don't want to eat at home. Even if you give them food, they won't be happy. But hungry people come back hungry from outside, and they become even more hungry at home. If you give them food, they will happily accept it. The non-hungry are more virtuous than beggars. Why? Because the non-hungry can borrow things from relatives and friends, but beggars, because they have no acquaintances, don't lend money to them, and if they do, they feel uncomfortable. Because they have no clothes to wear, no house to live in, and no good food to eat. Beggars are more virtuous than hungry ghosts. Why? Because beggars can
Chinese
被击打后取出。失败也聚集在一起。饿鬼的身体和肢体不协调，肚子像一个地区那么大，头像一个瓦罐那么大，嘴像针眼那么小，脖子像儿童的肠子那么细，肢体像老鼠的尾巴那么细。有些饿鬼找不到食物，找到的食物也进不了针眼大小的嘴和儿童肠子那么细的脖子。即使进去了，也填不满像一个地区那么大的肚子。有些饿鬼吃的是粪便、石头、沸腾的污水、燃烧的火焰和灰烬等等。有些饿鬼被其他人守护着，不让它们吃东西等等。因此，要通过食子的事业来积累资粮。在这些饿鬼中，有阻碍的饿鬼福德最大，它们的嘴很大且向右歪斜，眼睛是红色的且向左歪斜，嘴里燃烧着火焰，嘴里说出带有恶劣习气的语言。如果我没有，如果我需要，如果我想要，就不要给予。如果给予，也会变得更大而离开。说是给予减少的东西。因此，要努力进行施水的行为。༈ 例如，如果一个人请客吃饭，即使那个孩子吃饱了，父母也会高兴。这就是增长。对于聪明的人来说，有财富的人应该把财富作为理由来积累资粮等等。从男女门户衰弱中产生权力。是从积累资粮中产生的。没有财富的人应该把没有财富作为理由来积累资粮等等。从男女门户衰弱中没有清净。是从没有积累资粮中获得的。第四，对于完全回向，展示了回向不成就的三种原因，以及舍弃布施耗尽的四种原因。第一，如果一个人通过观修金刚鬘的等持和本尊来回向，就能成就。如果一个人通过了解一切法如梦如幻，并在相续中生起空性来回向，就能成就。如果在供奉处，甚至是在一个简陋的擦擦旁边回向，也能成就。第二，如果生起后悔，布施就会耗尽。如果生起邪见，布施就会耗尽。如果对菩萨生起嗔恨，布施就会耗尽。如果没有回向，就会耗尽。现在，回向什么呢？回向三世的善根，即过去所做的善根，未来将要做的善根，以及现在的善
English
They are taken out after being beaten. Failures are also gathered together. The pretas have bodies and limbs that are disproportionate, with bellies as large as a region, heads as large as earthenware pots, mouths as small as needle eyes, necks as thin as children's intestines, and limbs as thin as mouse tails. Some pretas cannot find food, and even if they do, it cannot fit into their needle-eye-sized mouths and children's intestine-thin necks. Even if it does fit, it cannot fill their region-sized bellies. Some pretas eat feces, stones, boiling sewage, burning flames, and ashes, and so on. Some pretas are guarded by others, who do not allow them to eat, and so on. Therefore, one should accumulate merit through the work of offering torma. Among these pretas, those with obstructions have the greatest merit, with mouths that are large and twisted to the right, eyes that are red and twisted to the left, flames blazing from their mouths, and words of negative imprints spoken from their mouths. If I do not have it, if I need it, if I want it, do not give it. If you give it, it will become larger and leave. It is said to give what is reduced. Therefore, one should strive to perform the act of giving water. ༈ For example, if someone invites a child to eat, even if that child is full, the parents are pleased and happy. This is how it increases. For those who are intelligent, those who have wealth should take wealth as a reason to accumulate merit, and so on. Power arises from the weakness of the male and female gates. It arises from accumulating merit. Those who do not have wealth should take not having wealth as a reason to accumulate merit, and so on. There is no purification from the weakness of the male and female gates. It is taken from not accumulating merit. Fourth, regarding complete dedication, it shows the three causes for dedication not being accomplished and abandoning the four causes for the exhaustion of generosity. First, if one dedicates by practicing the samadhi of Vajra Garland and meditating on the deity, it will be accomplished. If one dedicates by understanding all phenomena as like dreams and illusions, and generating emptiness in the continuum, it will be accomplished. If one dedicates in front of a sacred object, even near a simple tsha tsha, it will be accomplished. Second, if regret arises, generosity is exhausted. If wrong view arises, generosity is exhausted. If anger arises towards a Bodhisattva, generosity is exhausted. If dedication is not done, it is exhausted. Now, what should be dedicated? One should dedicate the merit of the three times, that is, the merit done in the past, the merit that will be done in the future, and the present merit.
Chinese
所有的一切善根都回向，回向到哪里呢？回向到世间的安乐，因为是轮回的法，所以没有意义。不回向给声闻和缘觉，因为是小乘，不能成办他人的利益。而且在成就佛果的经中说：堕入地狱不会成为菩提的永久障碍，声闻缘觉的果位，小乘才是永久的障碍。因此，将三世的善根为了所有众生的利益，发愿回向到无上的菩提。合掌念诵：诸佛菩萨和上师，请垂念我。以此我的善根，愿获得无上菩提。在获得无上菩提之前，愿一切所想都能实现。这样念诵三遍。第一句是身布施，第二句是明确目标，第三句是回向成就。之后念诵：愿善根稳固，达到圆满。这样念诵三遍。之后说将回向者和回向物都观为不可得的印封。在大圆满虚空法中说：供养上师和布施，以及所有的福德，如果没有不执着和不动的力量，即使做了也会变成巨大的束缚。意思是，供养上师和布施给众生，以及所做的所有功德事业，如果没有不执着的见解和不动的禅定力量，那么所做的善事反而会变成束缚。因此，从安住于实相的见解，也就是心性本初未生的层面来看，布施的对象、布施的施主和布施的物品这三者都是未生的，与能执著的对境相分离，因此是不可得的。从无有阻碍的层面来看，三者都是自显现。从无二的层面来看，是将生灭二取的意义都转化为无有生灭的意义。愿善业增长广大，此为简略回向仪轨。依靠上师的教言，觉域我所编辑。愿三界一切众生，从所有痛苦中解脱。此为回向仪轨第四品，由宇巴达所著。圆满。 阿柔大圆满法类中的回向仪轨第四品，宇巴达。
English
Dedicate all that is good. Where to dedicate it? Dedicate it to the happiness of the world, because it is a Dharma of Samsara, so it is meaningless. Do not dedicate it to Shravakas and Pratyekabuddhas, because it is the Lesser Vehicle, and cannot accomplish the benefit of others. Moreover, in the Sutra of Attaining Buddhahood, it says: Falling into hell does not become a permanent obstacle to Bodhi; the state of Shravakas and Pratyekabuddhas, the Lesser Vehicle, is a permanent obstacle. Therefore, for the benefit of all sentient beings, dedicate the merits of the three times to unsurpassed Bodhi. Generate a great aspiration, and with palms together, recite: Buddhas, Bodhisattvas, and Gurus, please be mindful of me. By this root of my merit, may I attain unsurpassed Bodhi. Until I attain unsurpassed Bodhi, may all my wishes be fulfilled. Recite this three times. The first sentence is the giving of the body, the second sentence clarifies the goal, and the third sentence accomplishes the dedication. After that, recite: May the root of virtue be firm and reach perfection. Recite this three times. After that, it is said to seal the dedication by making the object of dedication and the dedicator all unobservable. In the Great Perfection, Great Space, it says: Offering to the Guru and giving, as well as all merits, if there is no strength of non-attachment and non-movement, even if done, it becomes a great bondage. It means that offering to the Guru and giving to sentient beings, as well as whatever meritorious deeds are done, if there is no non-attached view and no unmoved samadhi, then the good deeds done will instead become bondage. Therefore, from the perspective of abiding in the nature of reality, that is, from the level of the unborn nature of mind, the object of giving, the giver of giving, and the object of giving are all unborn, separated from the object of attachment, and therefore unobtainable. From the perspective of non-obstruction, the three are self-manifesting. From the perspective of non-duality, the meaning of the two grasps of arising and ceasing is transformed into the meaning of no arising and no ceasing. May virtue increase greatly, this is a brief dedication ritual. Relying on the words of the Guru, Jowo Yeshe compiled it. May all sentient beings in the three realms be liberated from all suffering. This is the Fourth Chapter of the Dedication Ritual, written by Upa Tawa. Complete. From the Aro Great Perfection cycle, the Fourth Chapter of the Dedication Ritual, Upa Tawa.