Chinese
为了成就。应当毫无吝惜地施舍。如是说。第二，是断证圆满之自性，不住涅槃之大果位。回向经中说：善根也回向于佛陀之果位。以及二万颂中说：此善根唯有回向于一切种智之果位，不应回向于声闻和独觉之果位。如是说。第三，是为了从无始以来，作为怨亲中庸之自性，互相联系的无边有情众生。入行论中说：无论直接或间接，不作他事唯利众，为利一切有情故，回向菩提之因。如是说。如是回向，利益如众生界般无量。宝鬘论中说：众生界无量，利他心亦如是。如是说。以福德之事物回向于众生之利益，此乃其他所无之佛陀教法之特点。特胜赞中说：福德之积聚，完全回向于众生，世尊您所说，此未见于其他论典。如是说。第四，集经中说：如同食用掺杂毒药之美食，执着于白法，如是佛所说。因此，如是回向是应学之处，如诸佛了知彼善根之，为何种相、何种生处、何种体性，随喜彼等如是如是回向。如是福德回向菩提时，莫舍离无毒之佛陀，佛所说当宣说。如是说，远离所缘之毒，三轮清净之回向，是学习诸佛欢喜之妙道，至关重要。其中，三轮清净是，其中说：若如此此法灭尽时，以及何处回向彼亦灭尽时，若知法不回向于法，如是善知即是回向。以及，海慧请问经中说：海慧，复次，三轮完全
English
For accomplishment. One should give without any miserliness. As it is said. Second, it is the very state of great nirvana, the nature of perfect abandonment and realization, which does not abide. In the Sutra of Dedication, it is said: Even the roots of virtue are dedicated to the state of Buddhahood. And in the Twenty Thousand Verses, it is said: That root of virtue should only be dedicated to the state of omniscience, and should not be dedicated to the state of hearers and solitary realizers. As it is said. Third, it is for the sake of all limitless sentient beings who, from beginningless time, have been connected to each other as enemies, friends, and neutrals. In the Bodhicharyavatara, it is said: Whether directly or indirectly, do not engage in anything other than benefiting sentient beings. For the sake of sentient beings alone, dedicate everything to the cause of enlightenment. As it is said. Thus, having dedicated in this way, the benefits are immeasurable, like the realm of sentient beings. In the Ratnavali, it is said: The realm of sentient beings is immeasurable, and the desire to benefit them is likewise. As it is said. This dedication of meritorious objects for the benefit of sentient beings is a unique characteristic of the Buddha's teachings that is not found elsewhere. In the Praise of Special Qualities, it is said: The accumulation of meritorious deeds is completely dedicated to sentient beings. Whatever you, the Bhagavan, have said, that is not explained in other treatises. As it is said. Fourth, in the Compendium, it is said: Just as eating delicious food mixed with poison is bad, so too is clinging to white dharma, as the Victorious Ones have said. Therefore, dedicating in this way is what should be learned. Just as the Victorious Ones know that virtue, whatever its aspect, whatever its origin, whatever its characteristic, rejoice in them and dedicate them in that way. Thus, when dedicating merit to enlightenment, speak of not abandoning the Buddha who is free from poison, as the Victorious Ones have said. As it is said, dedicating with the three spheres completely pure, free from the poison of focus, is crucial for learning the excellent path that pleases the Victorious Ones. Among them, the complete purification of the three spheres is: From that, it says: If this dharma ceases and is exhausted in this way, and when the dedication also ceases, if one knows that dharma never dedicates to dharma, then having understood well in that way, it is dedicated. And in the Sutra Requested by Sagaramati, it is said: Sagaramati, furthermore, the three spheres completely
Chinese
什么是清净呢？就是没有执着于我，没有执着于众生，没有执着于法。如是等所说，以甚深的不分别智慧，不将二谛轮番安立，而是直接见到一切法自性如虚空般，远离一切戏论边，从那样的状态中自然成就的大悲心，是观察众生界的具相回向。从初地开始，唯有圣者才有，以信行道很难如实地将它作为道用。如是说：一切法皆是缘，安住于意乐之顶。又说：谁对佛生起忆念，彼佛即安住于其前。如是仅仅转变意乐最为重要。因此，如此回向的见证者，是圆满正等觉薄伽梵诸佛，以及安住于大地之上的菩萨普贤，和文殊等无量诸佛的坛城，以法界的边际穷尽的广大清净刹土充满而安住，观想自己显现在他们面前，以方便大悲心和智慧空性双运的智慧，如往昔诸佛和菩萨们所作回向一般，我也完全回向，生起猛烈的意乐，一心一意地行持。如《普贤行愿品》中所说：文殊勇士如何了知，普贤菩萨亦如是，我为随学彼等一切故，此诸善根完全回向。三世逝往之诸佛，于何回向最为胜，我此一切诸善根，为行普贤而回向。以这样的方式回向，是与圣者之道相合的殊胜回向方式。第四，以这样的方式，至尊上师以不可思议的方式，真实安住于诸佛及眷属的解脱道中，将殊胜、最胜、 श्रेष्ठ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：śreṣṭha，最好)，顶级的回向愿文广大弘扬，并以三轮无所缘而印持，即使已经圆满，自己
English
What is purity? It is the absence of clinging to self, the absence of clinging to sentient beings, and the absence of clinging to phenomena. As it is said, with profound non-conceptual wisdom, without alternating between the two truths, but directly seeing all phenomena as naturally like the expanse of the sky, free from all extremes of elaboration, from that state, the spontaneously accomplished great compassion, which is the characteristic dedication that observes the realm of sentient beings. From the first ground onwards, it is only possessed by the noble ones. It is difficult to truly bring it onto the path through the path of faith. As it is said: All phenomena are conditions, they abide supremely at the peak of aspiration. And: Whoever remembers the Buddha, that Buddha abides before them. Thus, merely transforming aspiration is most important. Therefore, in this way, the witnesses of the dedication are the complete and perfect Buddhas, the Bhagavat, and the Bodhisattva Samantabhadra who abides on the great earth, and the immeasurable mandala of the victorious ones such as Manjushri, filling the vast pure lands that reach the limit of the sphere of reality, and abiding there. Imagining oneself appearing before them, with the wisdom of the union of skillful means, great compassion, and emptiness, just as the Buddhas and Bodhisattvas of the past made dedications, so too, I completely dedicate, generating a strong aspiration, and acting with one-pointedness. As it is said in the *Samantabhadra's Prayer of Good Conduct*: Just as Manjushri, the hero, knows, and Samantabhadra also knows, in order to follow all of them, I completely dedicate all these virtues. All the victorious ones who have gone to the three times, whatever dedication is praised as supreme, all these roots of my virtue, I dedicate for the sake of practicing good conduct. Dedicating in this way is a marvelous way of dedicating that is in accordance with the path of the noble ones. Fourth, in this way, the supreme venerable lama, in an inconceivable way, truly abides in the liberation of the Buddhas and their retinues, extensively spreading the excellent, the supreme, श्रेष्ठ (Tibetan, Devanagari, Romanized Sanskrit, meaning: best), and the topmost dedication prayers, and sealing them with the three spheres without objectification, even though it is already complete, one's own
Chinese
也因倾心于追随上师、胜者及其眷属，故略述回向发愿与吉祥祈愿之偈颂： 顶礼上师宝、三宝！ 嗡，愿吉祥、善妙、成就！ 于不可思议、法界周遍庄严之刹土大海中， 四身自在、三时善逝之无量胜者，偕同诸子与弟子， 对于所信之境，不舍弃显现与隐没之智慧观照， 恭敬顶礼其足莲，以等同微尘之身而敬礼。１ 将三世所积一切善行汇集，化为无量供养云之大海， 从一切处供养，并以四力之水洗净罪垢，消除名相分别， 于远离二边之大菩提中，勤奋安置如虚空般慈悲者， 祈愿以无有贪执之智悲力，成就一切清净愿望。２ 供养善逝等善行，无法以他者之分毫比拟，乃是执持胜者法藏之基础， 殊胜上师之事业，犹如自云中降下珍贵经函之甘霖。 藉由恭敬与随喜，将十方刹土之圣者与凡夫二众，汇聚于同一大海， 以莲花绽放之姿态引导，进入遍知海之殊胜意乐。３ 犹如白昼之莲花苑，以及星宿之主所注满之水藏， 圣者以其善妙发心与行迹，增进一切教法之精要。 此无量无尽之法布施，藉由其福德之威力， 愿寂静涅槃之无量光明，庄严无量无尽之刹土。４ 作为增上生与决定胜一切之基础，清净律藏之白伞， 以珍贵经部之丝绸覆盖，以论藏珍宝之网庄严， 以殊胜大乘珍宝之顶严照耀，于能仁王教法之荫凉下， 愿直至慈悲之法鼓声响起之前，此有情皆能安乐度日。５ 为非理作意之折磨，为业力所抛掷，为难忍之寒热痛苦， 为悭吝贪欲所困扰，为饥渴之感受所逼迫， 对于应取应舍之处愚昧无知，为黑暗所笼罩之无
English
Also, being inclined to follow the Teacher, the Victorious One, and their offspring, I will compose a few verses expressing dedication, aspiration, and auspiciousness: Namo Guru Ratna Trayaya. Om Swasti Mangalam Siddhi Bhavantu. In the ocean of realms, where the expanse of the inconceivable Dharma is fully arranged, The countless Victors, masters of the four kayas, who have gone to the three times, together with their children and disciples, For the object of devotion, the wisdom that does not abandon appearance and disappearance, I respectfully bow to the lotus of their feet, and prostrate with bodies as numerous as atoms. 1. Gathering all the virtuous deeds accumulated in the three times, the boundless ocean of offering clouds, Offering from all directions, washing away the stains of faults with the water of the four powers, eliminating conceptual elaborations, In the great enlightenment that abandons the two extremes, diligently placing those who are as kind as space, May the power of wisdom and compassion, free from attachment, bless the fulfillment of all pure aspirations. 2. Offering to the Sugatas and other virtuous deeds cannot be compared to even a fraction by others, it is the basis for holding the treasury of the Victorious One's teachings, The activity of the glorious Lama, like a rain of precious scriptures falling from the clouds. By respectfully and joyfully gathering the noble and ordinary beings of the ten directions into one ocean, Guiding them with the blossoming of lotuses, entering the supreme intention of entering the ocean of omniscience. 3. Like a lotus grove in the glory of daytime, and a water treasure filled by the lord of stars, The holy ones, with their good intentions and deeds, increase all the essential points of the teachings. By the power of this boundless Dharma giving, this great river of merit, May the boundless light of peace and happiness adorn the boundless realms. 4. As the basis for all higher realms and definite goodness, the white umbrella of the pure Vinaya, Covered with the silk of precious Sutras, adorned with the net of precious Abhidharma, Shining with the jewel crest of the supreme vehicle, in the cool shade of the teachings of the King of Sages, May these beings live happily until the sound of the drum of great compassion resounds. 5. Tormented by improper mental suffering, thrown by the force of karma, with unbearable heat and cold suffering, Distressed by stinginess and greed, tormented by feelings of hunger and thirst, Ignorant of what to accept and reject, shrouded in darkness,
Chinese
愿在田野里呼吸。６。 那些因贪婪他人财富而遭受争斗折磨的达努之子们， 愿他们以愤怒平息、知足的智慧和慈爱之心安乐生活。 诸神因放纵欲望而极度沉醉，最终遭受生命尽头的痛苦， 愿他们受到四种约束的鞭策，行持正法，获得解脱，证得寂静之地。７。 人间的世界，如能仁至尊的妙语，以白昼的光辉点缀， 纯洁善业的十种美德如青春般蓬勃发展，迎来圆满时代的盛宴。 君王们如法治理大地，使世间衰败之名也消失， 愿善妙书写之地的喜乐财富，如海洋般的衣饰，在此成熟。８。 末世恶行所招致的众生资粮耗尽，冰雹、霜冻、锈病、旱灾和饥荒， 以及凶暴之人偷盗抢夺他人财物，争斗和争吵等， 愿凭借此善行的力量，在这个世界，连名字也不再听闻，充满慈爱之心。 愿天龙欢喜，适时降雨，药草丰茂，庄稼繁荣。９。 业和烦恼炽盛的自性，风、胆、痰、瘟疫等， 愿此福德甘露之雨，平息身心衰败的无尽热恼。 被贪欲驱使，毫无怜悯的鬼神之众，为了伤害他人而奔走之辈， 愿他们从罪恶之心转变，生起慈悲之心，行持利益众生之事。１０。 愿持有袈裟的僧伽，以闻思修度日， 利乐之源的能仁珍宝教法，通过闻思修而更加显明。 愿觉悟之士充满大地，寂静清凉的佛法之光遍布。 愿被百种痛苦折磨的可怜众生，以甚深佛法为生。１１。 愿恶劣之徒视佛法为仇敌，夺走此世安乐者， 无论有形无形，任何党派势力，连根拔起，彻底消灭。 愿邪愿恶魔之辈，扰乱佛法，宣扬颠倒见解和行为者， 使善逝教法衰败之人，不再出现在这片土地上。１２。 愿雪域这片土地上，秉持法王祖孙的道路，以及世间， 对能仁之教法恭敬奉行，特别是护持国土的君王们， 愿以头顶承载一切佛法的智者们，