Chinese
那些逝者的赞颂，如无尽功德的海洋，以言语的造作，如海洋般无边无际的声音，赞颂所有胜者的功德。第二是供养支，分为有上和无上。第一，对于显现安住者，以意念所缘的胜者们，我将供养。以何供养呢？以各种鲜艳的花朵，以及珍宝等的花鬘，吹奏弹拨敲击等悦耳动听的声音，香气扑鼻的涂香，遮蔽暑热的珍宝伞，以及珍宝的光芒等灯火，天然的和合和合成的熏香等等，还有柔软轻薄的衣物，香气浓郁的香粉和香料，将美好的香粉堆积如须弥山，所有这些，材质优良，造型美观，颜色鲜艳，以各种陈设布置的殊胜供品，以实物陈设和意幻化现的方式供养。如此美好 且布置精美，因此称为殊胜和至上。此乃毗讫喇玛希拉寺的班智达芒嘎拉室利智（藏文音译）的手写梵文版本。诗句优美流畅：ratna para bhi tsa hara bar bhih，divya vicitra beta na bara bhih，sarva dha dza gra pa ta ga para bhih，pu ja na te sho dzi nan ka ro me（梵文罗马拟音）。夏鲁大译师翻译为：珍宝殊胜和项链殊胜等，各种鲜艳的天物幡幢殊胜等。此处梵文应为dhaja，但诗句不合辙。一个母本上写着dhaja，虽然诗句不合辙，但可以参考。胜幢殊胜和幡旗殊胜等，也供养那些胜者。这样的翻译似乎有，但在梵文注释和藏文古籍中都没有。无上的供养是：获得神通的圣者们的禅定所化现的供养，无论有多少，在它们之上没有天人的其他供品，因此是无上的。遍满一切方位的广大供养，对于一切胜者，也特别以虔诚的信仰，以及深信善妙行具有无量利益。
English
The praises of those departed ones, like an inexhaustible ocean of merits, with the verbal actions, like the boundless sounds of the ocean, praise the merits of all the victors. Second is the branch of offering, which is divided into superior and unsurpassed. First, for those who are manifestly present, I will make offerings to those victors who are the objects of mental focus. With what? With various bright flowers, and garlands of jewels and so on, the pleasant sounds of blowing, strumming, striking, and so on, fragrant perfumes, jewel umbrellas that protect from heat and suffering, and jewel lights such as lamps, incense and so on, both natural and compounded, and also thin, soft, and pliable garments, fragrant powders and spices, piling up heaps of fragrant powders equal to Mount Meru, all of which are of excellent material, beautiful in shape and bright in color, and all the excellent offerings arranged in various ways, offered in the manner of actual arrangement and mental emanation. So good And beautifully arranged, therefore called excellent and supreme. This is a handwritten Sanskrit version by the Pandit Mangala Shri Jnana of Vikrama Shila Monastery. The verses are beautiful and fluent: ratna para bhi tsa hara bar bhih, divya vicitra beta na bara bhih, sarva dha dza gra pa ta ga para bhih, pu ja na te sho dzi nan ka ro me (Sanskrit Romanization). The great translator Zhalu translated it as: excellent jewels and excellent necklaces, and various bright celestial banners and streamers. Here, the Sanskrit should be dhaja, but the verse does not rhyme. One original text says dhaja, although the verse does not rhyme, it can be referred to. Excellent victory banners and excellent flags, also offer to those victors. Such a translation seems to exist, but it is not found in Sanskrit commentaries and ancient Tibetan texts. The unsurpassed offering is: the offerings emanated from the samadhi of the great saints who have attained power, no matter how many there are, there are no other offerings of gods and humans above them, therefore it is unsurpassed. The vast offerings that fill all directions, to all the victors, also especially with devout faith, and with the belief that the practice of goodness has immeasurable benefits.
Chinese
以清净的信心之力，对所有国土的诸佛菩萨，以这种方式顶礼和供养。第三个是忏悔罪业的支分：由贪嗔痴三毒所引发，从而以杀生等身、妄语等语、以及害心等意，以三门所作、或教唆他人作、或随喜他人所作的罪业，造作者我所作的一切，在诸佛菩萨面前，我以强烈的悔恨之心，如仪轨般一一忏悔。第四个是随喜功德的支分：十方安住的一切诸佛、诸佛的心子菩萨们、语子声闻中的须陀洹、斯陀含、阿那含，即有学与无学阿罗汉，以及于善道修学的独觉们，还有所有凡夫众生的功德，无论做了什么善事，我都以极欢喜之心随喜所有这些功德。第五个是请转法轮的支分：对于十方世界中，为在无明黑暗中徘徊的众生指引道路，成为世界明灯的如来，他们已经走过所有证悟菩提的道次第，显现圆满正等觉的果位，对于证得无碍于一切所知的无上智慧的怙主们，我祈请他们转动无上的正法轮。第六个是请不入涅槃的支分：对于那些想要示现涅槃之相，调伏所化众生的如来们，为了利益一切众生，带来暂时的利益和究竟的安乐，请在如所有佛刹微尘数般漫长的时间里住世，我合掌恳切祈请。第七个是将善根回向菩提
English
Through the power of pure faith, I prostrate and make offerings in this way to all Buddhas and Bodhisattvas in all lands. The third is the branch of confessing misdeeds: caused by the three poisons of desire, hatred, and ignorance, thereby killing and so forth with the body, lying and so forth with the speech, and likewise harmful thoughts and so forth with the mind, whatever sins were done through the three doors, or caused others to do, or rejoiced in others' doing, whatever was done by the doer, I confess each and every one of them before the Buddhas and Bodhisattvas with a strong mind of regret, as in the ritual. The fourth is the branch of rejoicing in merit: all the Buddhas abiding in the ten directions, the Bodhisattvas who are the heart-sons of the Buddhas, the Hearers who are the speech-sons, Stream-enterers, Once-returners, Non-returners, that is, Learners and Non-learners, Arhats, and the Solitary Realizers who are learning towards virtue, and the merit of all ordinary beings, whatever good deeds were done, I rejoice in all those merits with a very joyful mind. The fifth is the branch of urging to turn the wheel of Dharma: for those Tathagatas who, in the realms of the ten directions, guide the beings wandering in the darkness of ignorance, becoming the lamps of the world, having traversed all the stages of the path to enlightenment, manifesting the state of perfect and complete enlightenment, for those protectors who have attained the unsurpassed wisdom that is unattached and unobstructed to all knowable things, I urge them to turn the unsurpassed wheel of the holy Dharma. The sixth is the branch of requesting not to pass into nirvana: for those Tathagatas who wish to show the aspect of passing into nirvana, taming the beings to be tamed, for the sake of benefiting all beings, bringing temporary benefit and ultimate happiness, please remain for as long as the number of atoms in all Buddha-fields, I earnestly pray with folded hands. The seventh is dedicating the root of virtue to enlightenment.
Chinese
回向的支分是：回向之处，以顶礼和供养二者进行供养，以四力之门忏悔自相续的罪业，随喜他人的善根，劝请法轮常转，祈请不入涅槃，以这些所获得的些微善根，我所积攒的一切，以及包括自他三世的 一切善资粮。回向于何处呢？不是为了轮回的安乐和声闻缘觉的菩提，而是为了无上的圆满大菩提，为了成佛。如何回向呢？以不缘三轮的智慧所摄持，以菩提心所增上的方便善巧双运的方式进行回向。第二，详细阐述正行愿文的差别，分为两部分：正行和愿文的结尾依靠。第一部分有十六个要点：清净意乐菩提心，不忘失，无染污的结合，利乐，盔甲和同分道友，依止善知识，现证佛陀，受持正法，获得宝藏，进入、力量、修持和事业，以及所有后学者的结尾总结。第一个要点，通过清净意乐来发愿，有四个要点。第一，对佛陀进行供养的意乐是：对过去已经逝去的被称为佛陀的所有佛，以及现在十方世界中所有为了利益有情而住世的佛，以无量供养进行供养。第二，圆满心愿是：对于那些尚未出现的佛，即使已经在密严刹土成佛，但由于没有到在堪能调伏的世间示现化身的时候，或者住在十地尽头的菩萨，那些尚未获得菩提的菩萨们，愿他们不费力气，迅速地，各自的心愿没有圆满，也就是调伏的对境尚未成熟，或者资粮尚未圆满，时机尚未成熟，从兜率天降生等等，直到获得菩提之间的次第，以符合规律的方式示现而证得佛果。已经成佛的示现化身，菩萨们迅速获得菩提。第三，清净佛土是：十方所有不净的刹土，无论有多少
English
The limbs of dedication are: The place of dedication, offering with prostrations and offerings, confessing the sins of one's own continuum through the four powers, rejoicing in the virtues of others, urging the turning of the Dharma wheel, and praying not to pass into Nirvana. With these slight virtues obtained, whatever I have accumulated, including all the accumulations of merit of myself and others in the three times. Where to dedicate? Not for the sake of the happiness of samsara and the Bodhi of Hearers and Solitary Realizers, but for the sake of the supreme, perfect, great Bodhi, for the sake of Buddhahood. How to dedicate? Dedicate with the method of skillful means united with wisdom that does not fixate on the three spheres, and enhanced by the mind of Bodhi. Second, the detailed explanation of the main part of the aspiration prayer is divided into two parts: the main part and the conclusion of the aspiration prayer. The first part has sixteen main points: pure intention, Bodhicitta, not forgetting, undefiled union, benefit and happiness, armor and fellow practitioners, relying on spiritual friends, manifesting Buddhahood, upholding the Dharma, obtaining treasures, entering, power, practice, and activities, and the final summary of all followers. The first main point, making aspirations through pure intention, has four points. First, the intention to make offerings to the Buddhas is: to all the Buddhas of the past who have already passed away, and to all the Buddhas who are currently dwelling in the ten directions of the world for the benefit of sentient beings, may they be offered with limitless offerings. Second, fulfilling aspirations is: for those Buddhas who have not yet appeared, even if they have already attained Buddhahood in Akanishta, but the time has not yet come to manifest an emanation body in the world to be tamed, or for the Bodhisattvas who are dwelling at the end of the ten bhumis, those Bodhisattvas who have not yet attained Bodhi, may they effortlessly, quickly, their respective aspirations not be fulfilled, that is, the objects to be tamed have not yet matured, or the accumulations have not yet been completed, the time has not yet come, from being born in Tushita, etc., until the stages of attaining Bodhi, may they manifest and attain Buddhahood in accordance with the proper order. Those who have already attained Buddhahood manifest emanation bodies, and may the Bodhisattvas quickly attain Bodhi. Third, purifying the Buddha-fields is: all the impure Buddha-fields in the ten directions, however many there are.