English
To all those who abide in the manner of not speaking the Dharma, with single-pointed devotion, joining palms, like Brahma, urging them to possess aspiration, courage, and generosity; like the venerable Rabjor, urging them to be skilled in asking and answering; like the Bodhisattva Avalokiteśvara and the Lord of Secrets, urging them to be skilled in expounding the profound and vast places; like the noble Inexhaustible Intelligence and the Licchavi Vimalakīrti, focusing on urging them to be skilled in means with self-confidence. Focusing on this, because it is the antidote to ignorance, or because it is the main cause of wandering in existence from beginningless time—attachment or craving—as an antidote to that, with the three baskets that express various provisional and definitive meanings, and the three trainings that are expressed, summarizing the order of the Dharma wheel into three turnings of the Dharma wheel, with sharp spokes, cutting off the afflictive and cognitive obscurations, along with their imprints, caused by clinging to self in persons and phenomena, and without transgressing, holding the boundaries of higher realms and definite goodness, may it be turned in a manner that transfers to the minds of all sentient beings, self and others, in accordance with their respective inclinations. And, the virtuous spiritual friends should be personally urged. In general, there are different views on the wheel of Dharma. For example, the Vaibhāṣikas consider only the path of seeing to be the wheel of Dharma. Because in the past the Blessed One spoke the Dharma of the Four Noble Truths, when the path of seeing arose in the continuum of the knowledgeable Kauṇḍinya, the gods proclaimed, 'Alas! The Blessed One has turned the wheel of Dharma.' This is also because the path of seeing is similar to the precious wheel of a universal monarch, it has the characteristics of going quickly, abandoning the former, entering the latter, rising high, descending low, conquering the unconquered, and establishing the conquered. Similarly, the path of seeing quickly cuts off the object, abandons the previous object aspect, enters the later object aspect, rises high by focusing on the truth of the upper realm, descends low by focusing on the truth of the lower realm, and conquers the unconquered by cutting off the attainment to be abandoned with the uninterrupted path.
Chinese
我认为，通过解脱道断除所断，获得无离之果，引导众生，安置于诸佛之位，这与佛法相符。尊者妙音说：有些人认为八正道是法轮，即正语、正业、正命这三者包含在戒律的修学中，如同依靠的中心；正见和正思包含在智慧的修学中，如同断除的辐条；其余三者包含在禅定的修学中，如同聚集的轮辋。然而，大乘行者认为一切经教和证悟之法都是法轮，因为它们是正法的本质，并且从圆满正觉到现在的众生，都是一个传承接一个传承地转动。利益是：在《顶髻宝经》中说：对于诸佛的发心，谁能祈请，就像权力的国王，他的福德如同枷锁。此外，还能消除舍弃佛法的罪过，并且在一切生世中都能持有正法。第六个分支是不入涅槃的祈请：这是对大乘圣者有学和无学之人，认为有生死的自相的邪见的对治。合掌祈请安住在十方无量世界中的诸佛世尊，以及他们的心子菩萨和善知识，他们为了圆满调伏有缘众生，为了使执常者舍弃常执，为了使舍利子产生调伏有缘众生的作用等原因而示现涅槃。就像以前善生尊扎祈请我们的导师一样，我们也应当祈请：如果你们入于涅槃，那么所有这些通过解脱之法断除烦恼的众生，将无法分辨佛法和非法，无法区分正道和非道，只能依赖痛苦的因果，没有解脱之时。看到这种情况，为了使你们在无量劫中不入涅槃，为了使你们安住在金刚座莲花宝座上，我将奉献我的身体、受用和一切善妙之物的价值。
English
I believe that by abandoning what is to be abandoned through the path of liberation, obtaining the fruit of detachment, guiding beings, and establishing them in the position of the Buddhas, this is in accordance with the Dharma. The Venerable Dhyanasri says: Some believe that the Noble Eightfold Path is the Dharma wheel, namely, right speech, right action, and right livelihood, these three are included in the training of morality, like the center of support; right view and right thought are included in the training of wisdom, like the spokes of cutting; the remaining three are included in the training of samadhi, like the gathering rim. However, the Mahayanists believe that all the teachings and realizations are the Dharma wheel, because they are the essence of the Holy Dharma, and from the perfect Buddha to the present beings, they are turning from one lineage to another. The benefits are: In the Sutra of the Jewel in the Crown, it says: For the intention of the Buddhas, whoever prays, is like the king of power, his merit is like a chain. Furthermore, it can eliminate the sin of abandoning the Dharma, and in all lifetimes, one will be able to hold the Holy Dharma. The sixth branch is the prayer not to pass into Nirvana: This is the antidote to the wrong view of seeing that the Mahayana noble learners and non-learners have the self-characteristic of birth and death. Joining palms, pray to the Buddhas, the Bhagavat, who reside in the infinite realms of the ten directions, and their heart-sons, the Bodhisattvas and virtuous friends, who manifest Nirvana for the sake of perfecting the beings to be tamed by their physical bodies, for the sake of causing those who cling to permanence to abandon their clinging, and for the sake of causing the relics to arise for the benefit of the beings to be tamed. Just as the lay follower Cunda prayed to our teacher in the past, so should we pray: If you pass into Nirvana, then all these beings who have abandoned afflictions through the method of liberation will not be able to distinguish between Dharma and non-Dharma, will not be able to distinguish between the right path and the wrong path, and will only rely on the cause and effect of suffering, without the time of liberation. Seeing this situation, in order that you may not pass into Nirvana for countless eons, in order that you may abide on the vajra seat lotus throne, I will offer the value of my body, possessions, and all virtuous things.
Chinese
因此，我请求您接受我将所有东西聚集在一起供奉。请您接受。经典中说：谛听，梵天之王，您向薄伽梵祈祷，这种功德非常殊胜，因为佛陀不会经历涅槃。因此，暂时可以平息所有的寿命障碍，不会非时而死。最终，它将成为获得不死寂静涅槃果位的因。第七个是回向支。像这样，执着于自我，以轮回的安乐果为目标所做的善行被称为“相似功德”。由于没有被特殊的方便智慧所掌握，它会被愤怒等因素所耗尽，因此本质是动摇的。即使没有被因素耗尽，这种清净的果报也只能在轮回中显现一次，获得天人和人的地位。之后，当业力耗尽时，就会堕入来世的痛苦和哀嚎，本质上无法摆脱悲叹。同样，也不应该回向给声闻和独觉，因为在二利没有达到究竟之前，五蕴就会完全耗尽。因此，即使积累了善行，如果对方法不精通，就会产生怀疑。由于没有将善行转化的意愿，它就变成了无记。为了对治这种情况，应该学习大乘无上回向之法。回向的善根，如《华严经》所说：所有众生有多少善根，已做、将做和正在做的。也就是说，所有其他众生的所有善根，以及自己过去、现在、未来三世的所有善根。特别要做的是，以所有众生为目标，回向于圆满菩提。所缘的行相是如幻如化的方式。本体就像铁矿石被点金术转化一样，通过将善根转化为菩提的意愿来实现转化。《文殊师利净土功德庄严经》中说：一切法皆随缘，安住于意愿之巅，无论发何种愿，皆得如是之果。这种方式是佛陀们善巧方便的特殊之处。
English
Therefore, I request you to accept my offering of everything gathered together. Please accept it. The sutra says: Listen, King Brahma, your prayer to the Bhagavan is particularly excellent, because the Buddha does not experience Nirvana. Therefore, temporarily, all obstacles to life can be pacified, and one will not die untimely. Ultimately, it will become the cause for attaining the state of immortal, peaceful Nirvana. The seventh is the limb of dedication. Like this, the virtue aimed at the happiness and fruit of samsara with attachment to self is called "similar merit." Because it is not grasped by special skillful wisdom, it will be exhausted by factors such as anger, so its nature is wavering. Even if it is not exhausted by factors, the fruit of such purity can only manifest once in samsara, attaining the state of gods and humans. After that, when the karmic force is exhausted, one will fall into the suffering and wailing of the next life, and its nature cannot escape lamentation. Similarly, one should not dedicate to the Shravakas and Pratyekabuddhas either, because the five aggregates will be completely exhausted before the two benefits are fully realized. Therefore, even if one accumulates virtue, if one is not skilled in the method, doubt will arise. Because there is no intention to transform the virtue, it becomes indeterminate. To counteract this, one should learn the supreme method of dedication of the Great Vehicle. The root of virtue to be dedicated, as stated in the Avatamsaka Sutra: All beings have whatever roots of virtue, done, will be done, and are doing. That is, all the virtues of all other beings, and all the virtues of oneself in the three times. What is to be done specifically is to dedicate to all sentient beings, solely to the state of perfect enlightenment. The aspect of the object is in the manner of illusion and magic. The essence is like iron ore being transformed by alchemy, transforming the root of virtue into enlightenment through the intention. The "Manjushri Pure Land Qualities Adornment Sutra" says: All dharmas are according to conditions, abiding at the peak of intention, whatever aspiration one makes, one will obtain such a result. This method is shown from the special qualities of the Buddhas' skillful means.
Chinese
其他外道宗派中没有这种说法。特别是《圣赞》中说：“善业之积聚，完全回向于众生，唯有世尊您所说，此理未见于其他论典。”因此，回向的语句，应当追随证得圣位、成就真实语者所说，这才是关键。回向和发愿的区别是：无论善因是先前还是之后产生，以善根为对境的是回向；不是以善根为对境，而是随心所欲地说的是发愿。因此，回向包含发愿，但发愿不一定包含回向。利益是：使善根不尽，且成为无量。如《慧海请问经》中所说：“如水滴落入大海中，大海未尽之前它不灭；同样，圆满菩提所回向之善，未获菩提之前它不尽。”《菩萨藏经》中也说：“舍利子，菩萨的智者能将少许布施变为众多，以智慧力使其增上，以回向力使其无量。”第三，将身体作为奴仆供养：一般来说，因为自己拥有受用，所以要知足；特别是出家人，只要能维持生计就应该知足，这就像是平息贪欲痛苦的甘露饮料。如果具备这种知足，即使没有大量的财物可供养，也可以用少许物品作为观想的所依，如果以无主之物或以意幻来供养，就如同用自己的受用供养一样，能够圆满资粮。如果对少许必需品都不满足，而努力积攒各种财物，即使拥有很多，却因吝啬而无法布施，那么，对于没有被士夫之心所执着的供养云，也因与众多布施之物脱节，只能在空洞的言辞中徘徊，有欺骗供养境的过失，并且仅仅执着于单一的观想形象，对此应当畏惧。
English
It is not known in other non-Buddhist systems. In particular, the Praise of the Noble One says: "The accumulation of meritorious deeds, completely dedicated to sentient beings, only you, the Mighty One, have spoken of this, it is not explained in other treatises." Therefore, the words of dedication should follow those spoken by one who has attained the noble stage and accomplished the truth, which is the key. The difference between dedication and aspiration is: whether the cause of virtue comes before or after, dedication is that which has virtue as its object; that which is not, but is spoken arbitrarily, is aspiration. Therefore, dedication includes aspiration, but aspiration alone does not include dedication. The benefit is that it makes the root of virtue inexhaustible and immeasurable, as it is said: In the Questions of Blo-gros rGya-mtsho: "Just as a drop of water falls into the great ocean, it will not be exhausted until the ocean is exhausted; likewise, the virtue dedicated to perfect enlightenment will not be exhausted until enlightenment is attained." Also, in the Bodhisattva Pitaka: "Shariputra, a wise Bodhisattva makes even a small gift great, increasing it through the power of wisdom, expanding it through the power of knowledge, and making it immeasurable through the power of dedication." The third is offering the body as a servant: In general, one should be content with what one has, and in particular, those who are ordained should be content with just enough to sustain themselves, which is like drinking the nectar that pacifies the suffering of greed. If one has this, even if one does not have a great deal of material possessions to offer, one can use a small amount as a basis for contemplation, and if one offers it as ownerless or as a mental projection, it will be like offering it with one's own possessions, and one will complete the accumulations. If one is not satisfied with a small amount of necessary items, but strives to accumulate various kinds of wealth and possessions, and even though one has a lot, one is bound by miserliness and cannot offer, then the clouds of offerings that are not held in the mind of the person are cut off from the objects of offering, and one wanders to the end of mere words, with the fault of deceiving the objects of offering, and one is merely attached to a single aspect of contemplation, and one should be afraid of that.