Verses and lines of dedication of merits: Does one like to share traditional and personal verbal ways?

In Tibetan monasteries, we recite part of Shantideva's Bodhisattvacharyavatara (Bodhisattva Deeds) Chapter 10. It has 58 verses. The whole chapter relates to dedication and the practice of the perfection of generosity. It is really inspiring. To quote 8 verses:

May no living creature suffer,
Commit evil or ever fall ill.
May no one be afraid or belittled,
With a mind weighed down by depression.

May the blind see forms
And the deaf hear sounds.
May those whose bodies are worn with toil
Be restored on finding repose.

May the naked find clothing,
The hungry find food.
May the thirsty find water
And delicious drinks.

May the poor find wealth,
Those weak with sorrow find joy.
May the forlorn find hope,
Constant happiness and prosperity.

May there be timely rains
And bountiful harvests.
May all medicines be effective
And wholesome prayers bear fruit.

May all who are sick and ill
Quickly be freed from their ailments.
Whatever diseases there are in the world,
May they never occur again.

May the frightened cease to be afraid
And those bound be freed.
May the powerless find power
And may people think of benefiting each other.

For as long as space remains,
For as long as sentient beings remain,
Until then, may I too remain,
To dispel the misery of the world.

The main difference between dedication and aspirational prayers is that, when we dedicate, we offer a substance such as our merits. In the practice of "exchanging oneself with others", we offer our happiness and its causes to sentient beings. When we dedicate, we intend for our merits to ripen in ways beneficial for others. It is slightly different. We usually say that dedicating one's merits (accumulated through cultivating compassion, love, etc) is like saving one's money. Merits saved will not go to waste. It is better that the merits ripen as pleasant feeling in dependence on studying the teachings of the Buddha than in dependence on eating ice creams.

Another verse of Shantideva goes:

May all beings everywhere
Plagued with sufferings of body and mind
Obtain an ocean of happiness and joy
By virtue of my merits.

• For sharing merits with the departed relatives we use,

  Pali verse: ldam me ñatinam hotu sukhita hontu natayo [3 times]
  Meaning: Let this merit be received by my relatives, and may they be happy [3 times]

• For sharing merits with the devas and nagas we use,

  Pali verse:
  Akasattha ca bhummattha
  Deva naga mahiddhika puññam tam anumoditva
  Ciram rakkhantu sambuddha-sasanam, ciram rakkhantu sambuddha desanam, ciram rakkhantu mam param
  Meaning: May all the devas and the powerful nagas inhabiting space and earth, enjoy these accumulated merits and protect long the religion, the teaching and myself

• For sharing merits with all beings we use,

  Pali verse: Ettavata ca amhehi sambhatam puññasampadam sabbe deva anumodantu, sabbe bhuta anumodantu, sabbe satta anumodantu sabba sampatti siddhiya
  Meaning: May all the devas, the spirits and all beings share the merits we have accumulated and thus accomplish their happiness.

There are probably as many answers to this question as there are Buddhists, but as you ask the question to all, I thought maybe I can offer something about the rule, rather than the form.

There are several textual sources regarding what is appropriate for dedication - in general one may dedicate ones' actions any way one may wish, but then the behaviour does not lead to liberation, and is therefore not Dharma activity, unless the dedication is in line with Dharma activity.

These are the four ways of dedication that are in accordance with Dharma activity, as I have been taught from within the Himalayan tradition:

1. Dedication towards one's own liberation and enlightenment.

2. Dedication towards the liberation and enlightenment of all beings.

3. Dedication towards the longevity of Buddha's words.

4. Dedication towards the longevity of the Sangha and one's Dharma teachers.

Of these four, the best is the first because it involves taking personal responsibility for the Buddha Dharma through the greatest means possible.