The Translation
[F.79.b] [F.80.a]
我向佛陀、教法和僧伽禮敬。
1.1I prostrate to the Buddha, to the Teaching, and to the entire Assembly.
1.1我禮敬佛陀、禮敬教法，以及禮敬整個僧伽。
1.2Blessed buddhas and all bodhisattva great beings, please pay heed to me!
1.2尊貴的佛陀和所有菩薩摩訶薩，請注意我！
1.4Just as by their truth and true words the blessed buddhas who teach the truth have dedicated their perfect roots of virtue, in the same way do I, too, make this dedication. By that truth and those true words: whatever sins, nonvirtuous deeds, and evils that all sentient beings have committed; whatever falsehoods they have spoken and harmful thoughts they have had; whatever obscurations—afflictive obscurations, karmic obscurations, ripened obscurations, and cognitive obscurations—have obscured, veiled, and fettered them; that they have not correctly known their own and others’ aspirations, latent dispositions, constituents, or intrinsic nature; that they have not correctly known their differences in faculties and diligence or in their virtues and nonvirtues; that they have not correctly known those qualities that are blameworthy, not blameworthy, to be relied upon, or not to be relied upon; that they have not succeeded in encountering holy beings, listening to the holy Dharma, directing their minds appropriately, or practicing in accordance with the Dharma; that they have not correctly known the various methods of taming by which beings may be tamed however they are obscured, veiled, and fettered by obscurations: the taming of sentient beings, the taming of self, the taming of others, the taming of both, taming gently, [F.80.b] taming wrathfully, taming with equanimity, taming threateningly, taming by exorcism, taming with censure, taming by means of acts of service, veneration, and worship, taming by explaining the Dharma, taming by smiling, taming by going into seclusion to meditate, taming by means of the ascetic disciplines and having few possessions, taming through the practice of the perfections of generosity, ethical discipline, endurance, diligence, meditative absorption, and wisdom, and taming by faith, ethical discipline, learning, renunciation, wisdom, and meditative cultivation; that they have not given rise to the causes of ethical discipline; that they have not made pure the causes of meditative concentration, the causes of mental focus, the causes of meditative absorption, the causes of calm abiding, the causes of transcendent insight, the causes of the superknowledges, the causes of the exhaustion of defilements, or the causes of the discernments; that they have not actualized the meditative absorptions, the liberations, the meditative concentrations, and the meditative attainments, and that when appearances arise they have allowed what has arisen to decline; that they have given rise in their minds to the wish for gain, the wish to be honored, the wish for fame, and the wish for followers; that they have harbored in their minds thoughts of desire, malevolent thoughts, violent thoughts, thoughts about immortality, thoughts about children, thoughts about relatives, and thoughts about the requisites of clothing, food, bedding, and medicines for treating illness; that they have experienced short lives, much ill health, bad complexions, poor figures, weakness, low status, [F.81.a] meagre resources, stupidity, being reborn in the lower realms among the hell beings, in the animal realms, and in the realm of the Lord of the Dead, and that they have experienced many such kinds of suffering deriving from their bodies and mental unhappiness deriving from their minds; and that they have delighted in wrong aspirations and have not realized rightful aspirations—may everything that will ripen for sentient beings obscured and fettered by these and any other obscurations ripen for me! And may all sentient beings thus be liberated and purified.
1.4正如那些教導諦理的福德佛陀以他們的諦理和真實言詞獻迴他們圓滿的善根，我也以同樣的方式做此獻迴。以那諦理和真實言詞而言：無論一切有情眾生所造的一切罪業、不善業和邪惡之事；無論他們所說的虛言和所懷的惡念；無論什麼煩惱障、業障、異熟障和所知障遮蔽、籠罩和束縛了他們；他們沒有正確認知自己和他人的願望、習氣、界類或本性；他們沒有正確認知各人根機和精進的差異，或他們的善根和不善業的差異；他們沒有正確認知那些應受譴責、不應受譴責、應依賴或不應依賴的特質；他們沒有成功地遇見聖者、聽聞聖法、適當地指導其心或依照法而修行；他們沒有正確認知馴伏的各種方法，以此方法有情眾生無論如何被障礙、籠罩和束縛時都可被馴伏：馴伏有情眾生、馴伏自己、馴伏他人、馴伏兩者、溫柔地馴伏、憤怒地馴伏、以平等心馴伏、以威脅方式馴伏、以驅邪方式馴伏、以譴責方式馴伏、藉由供養和禮敬的行為馴伏、藉由解說法來馴伏、藉由微笑馴伏、藉由隱居禪修而馴伏、藉由苦行戒和少欲知足而馴伏、藉由修習布施波羅蜜、戒律、忍辱波羅蜜、精進波羅蜜、禪定和般若波羅蜜來馴伏，以及藉由信心、戒律、聞、出離、智慧和修習而馴伏；他們沒有引發戒律的因；他們沒有清淨三昧的因、心一境性的因、禪定的因、止的因、觀的因、神通的因、漏的窮盡的因或智慧的因；他們沒有實證禪定、解脫、三昧和等持，並且當顯相升起時他們任其衰落；他們在心中升起了追求利的願望、追求敬的願望、追求名的願望和追求眷屬的願望；他們在心中懷藏著貪欲、瞋念、暴力念、長壽念、子女念、眷親念和關於衣服、飲食、臥具及治療多病醫藥等資具的念；他們經歷了短命、多病、色醜、體弱、衰弱、卑賤、貧窮、愚鈍，被轉生在地獄眾生、畜生道和餓鬼道等下界中，以及經歷了源於身體的許多種類的苦和源於心的心苦；以及他們欣樂於邪願並沒有實現正願──願一切將因這些及任何其他障礙而對有情眾生成熟的果報都在我身上成熟！願一切有情眾生如此獲得解脫和清淨。
1.5Whatever extent the Buddha element may have, whatever extent the Dharma element may have, whatever extent the Saṅgha element may have, whatever extent the very limit of reality may have, whatever extent nonduality may have, whatever extent suchness may have, whatever extent sameness may have, whatever extent the elements of desire, anger, and ignorance may have, and whatever extent those who are bound and will be bound in saṃsāra may have—to that very extent may all sentient beings’ primary afflictions, all their secondary afflictions, and whatever elements of affliction itself there may be, all ripen for me! And may all sentient beings thus be liberated and purified.
1.5佛界的廣大程度、法界的廣大程度、僧伽界的廣大程度、實際邊際的廣大程度、非二性的廣大程度、如性的廣大程度、平等性的廣大程度、貪、瞋、癡這些元素的廣大程度，以及那些在輪迴中已被束縛和將被束縛的眾生的廣大程度—到那麼廣大的程度，願一切有情眾生的所有根本煩惱、所有隨煩惱，以及無論有多少煩惱體性的元素，全部都為我成熟！願所有有情眾生因此獲得解脫和清淨。
1.6However many roots of virtue I have created and accumulated from cyclic existence’s undiscoverable beginning, I dedicate them to all sentient beings. Attached to desire, tormented by anger, confused by ignorance, and yoked to the primary afflictions, secondary afflictions, and affliction itself, I do not correctly know, see, or understand how to dedicate the roots of virtue. But the blessed buddhas do know, see, and understand such things, and just as they dedicated their roots of virtue, so too do I dedicate mine. [F.81.b] I dedicate them in accordance with the mind of the tathāgatas. Just as they tamed sentient beings; just as they ripened their roots of virtue; just as they multiplied their roots of virtue; and just as they knew suffering, abandoned its origin, realized cessation, cultivated the path, attained the unsurpassed wisdom of omniscience, abandoned all roots of nonvirtue, possessed all roots of virtue, vanquished the latent tendencies, and attained the state of non-forgetfulness and the knowledge of all aspects—in just the same way that all the buddhas appearing in the past, the present, and the future dedicated their roots of virtue when they were bodhisattvas, so too do I dedicate mine. I dedicate them through sameness; I dedicate them through nonduality; I dedicate them by means of the dedication that completely protects all beings; and thus I recite a second time, and thus a third time.
1.6無論我自輪迴之無始以來所積累的善根有多少，我都將其迴向於所有有情眾生。由於貪欲所纏，被瞋怒所折磨，由癡癡所迷惑，並被根本煩惱、隨煩惱和煩惱體性所束縛，我無法正確了知、看清或理解如何迴向善根。但是被讚頌的佛陀確實了知、看清並理解這樣的事情，正如他們迴向自己的善根一樣，我也迴向我的善根。我按照如來的心意來迴向善根。正如他們調伏有情眾生；正如他們成熟了有情眾生的善根；正如他們增長了善根；正如他們認識了苦，捨棄了苦的來源，證悟了滅，修習了道，證得了一切智的無上智慧，捨棄了所有不善根，具足了所有善根，克服了習氣，證得了不忘失念和一切相智的境界。就像所有過去、現在和未來出現的佛陀在他們是菩薩時迴向善根的方式一樣，我也迴向我的善根。我透過平等性來迴向；我透過非二性來迴向；我透過能夠完全保護所有有情眾生的迴向而迴向；因此我第二次這樣誦念，我也第三次這樣誦念。
1.7May sentient beings see me in whatever manner will tame them, without their having any such thoughts in mind. And may I always engage in physical, verbal, and mental actions in whatever ways sentient beings will be purified.
1.7願有情眾生以任何能夠調伏他們的方式見到我，而無須他們心中產生任何此類的念頭。願我始終以有情眾生將得到清淨的任何方式從事身、語、意的行為。
1.8In whatever time, whatever place, and whatever way sentient beings will be tamed, may the sphere of reality be thus revealed to them without confusion!
1.8無論在什麼時候、什麼地方，無論以什麼方式能夠調伏有情眾生，願法界就這樣毫無困惑地向他們顯現！
The Noble Dedication “Protecting All Beings” is concluded.
（結尾）