English
Going away after hiding and concealing is the eighth. By this, one will see vast appearances, or know that the gods come from the dust of the heavens. Therefore, one should also possess pure conduct. Also, the clean ground should be covered with fragrant flowers. As stated in the sutra, one will also obtain many benefits, this is the ninth. After that, the aspiration for the benefit of others is only ninefold, because at that time, one only strives for the benefit of others. Regarding this, offering all necessities to the Buddhas of the ten directions together with the Sangha of Hearers, and also causing the stupas made of seven precious materials for those who have completely passed into nirvana, together with the Sangha of Hearers, to be made separately, in this way, from the merit of making offerings, even offering to the Bhagavati-ma will increase even more merit, what need is there to mention practice and offerings? This is the first of aspiring for the benefit of others. If the entire Jambudvipa were filled with the relics of the Tathagata, and one were given a scripture written with the Bhagavati-ma, I would rather accept the latter. Thus, merely arising from this (Bhagavati-ma) itself, one obtains the offerings to them, because the Bhagavati-ma bestows all the Buddha-dharmas. Non-apprehension is because there is no characteristic, it is not that one does not strive for anything, because it is non-dual. Thus, all the Buddha-dharmas and all emptiness are non-dual from the Bhagavati-ma, because they are inseparable, this is the second. By venerating the Bhagavati-ma, one will not fall into lower realms, nor will one regress from Bodhi, and one will not be separated from maturing sentient beings, going to various Buddha-fields, making various offerings to the Buddhas, this is the third. If the entire world of the three thousand great thousand worlds were filled with the relics of the Tathagata, and one found the Bhagavati-ma written on a scripture, then one would take the latter. Offering to relics brings the happiness of good migrations and the three Bodhis.
Chinese
凡是圆满兴盛，都是从薄伽梵母所生。观视薄伽梵母，即是观视佛陀。如来和薄伽梵母二者无别，此二者不可分，这是第四点。凡是十方一切如来，以三种神变示现十二部经的佛法，以及有些人受持、拥护薄伽梵母，并为其他人广为宣说，这与如来是相同的。如来、神变和经典，都是由此而生，这是第五点。凡是在此三千大千世界中，众生执持此（薄伽梵母）乃至如理作意，人和非人皆无法找到机会。薄伽梵母将行作佛的事业。应观视该世界中佛陀的出现。此处的譬喻是天上的如意宝珠，这是第六点。假如恒河沙数的世界充满如来的舍利，并且找到写在书本上的薄伽梵母，我将取此（薄伽梵母）。他们仅仅因为从那（薄伽梵母）中出生，就将受到供养。通过供养她，也能摧毁恶趣，稍微体验善趣的安乐，最终结束痛苦。从受持薄伽梵母乃至如理作意，从波罗蜜多等开始， 直至圆满无杂染的究竟，获得菩萨的现证，并前往诸佛刹土。想要观视十方一切诸佛，应忆念佛陀，并修习有为法和无为法，这是第七点。过去、现在、未来三世的如来，以及声闻和独觉的菩提，所有这些都是在世俗谛中从薄伽梵母所生，但在胜义谛中则不然。因为薄伽梵母是无二的，没有丝毫的舍弃，也没有丝毫的取舍，这是
English
Whatever is perfectly prosperous arises from the Bhagavati-mother. Looking at the Bhagavati-mother is looking at the Buddha. The Tathagata and the Bhagavati-mother are non-dual, and these two are inseparable, this is the fourth point. All the Tathagatas of the ten directions teach the Dharma of the twelve branches of the teachings through the three kinds of miracles, and whoever holds and cherishes the Bhagavati-mother and extensively teaches it to others is the same as the Tathagata. The Tathagata, miracles, and scriptures all arise from this, this is the fifth point. Whoever in this great three-thousandfold world holds this (Bhagavati-mother) from the time beings grasp it until they properly attend to it, neither humans nor non-humans will find an opportunity. That Bhagavati-mother will accomplish the deeds of a Buddha. The appearance of the Buddha in that world should be observed. The example here is the wish-fulfilling jewel of the gods, this is the sixth point. If the worlds as numerous as the sands of the Ganges were filled with the relics of the Tathagatas, and if the Bhagavati-mother written in books were found, I would take this (Bhagavati-mother). They will be honored simply because they are born from that (Bhagavati-mother). By making offerings to her, one will also destroy the lower realms, slightly experience the happiness of the good realms, and ultimately end suffering. From holding the Bhagavati-mother to properly attending to it, from the perfections and so on, until the complete perfection of the ultimate, unmixed state, one will obtain the direct knowledge of a Bodhisattva and go to the Buddha-fields. Those who wish to see all the Buddhas of the ten directions should remember the Buddha and meditate on conditioned and unconditioned dharmas, this is the seventh point. All the enlightenment of the Tathagatas of the three times, as well as the Shravakas and Pratyekabuddhas, all of these arise from the Bhagavati-mother in the conventional truth, but not in the ultimate truth. Because the Bhagavati-mother is non-dual, there is no abandonment or acceptance whatsoever, this is
Chinese
完成了。这位薄伽梵母是珍贵的波罗蜜多，谁修持她，就能完全了解一切众生的心行。从不执著任何众生，乃至生命、滋养、士夫等，以及蕴等，菩提，佛和佛的法，都不执著。谁知晓自性之种种法，于此不执著，因此薄伽梵母是无执著的。如是，一切法皆为一味性，这被称为第九种为他利乐的信解。于智慧波罗蜜多，以信解对诸法，以三组九种来赞颂，恭敬和称扬。这被称为信解和殊胜信解。部分、分和少许方面，这些是名称。于智慧波罗蜜多，所说以信解三组九种的分类，其部分以三组九种来善加区分，被认为是依序赞颂、恭敬和称扬，为了使菩萨的信解欢喜。他们的第一组九种是小赞颂，是讲述真实的功德。他们的第二组是恭敬，是中等的。他们的第三组是称扬，是伟大的。在那三个之后，还要用另外的三组九种来讲述，谁对薄伽梵母进行修持和供养，谁将它们写在书本上并给予他人，此人比前者功德更为殊胜，因为给予薄伽梵母是无上的法布施，这被称为第一赞颂。薄伽梵母如所说的那样，去到他人之处，讲述、指示，宣说、解释，分别、清楚地阐明，此人比前者功德增长更多，应视其为导师。导师也不是别人，薄伽梵母也不是别人，因为学习此法就能获得三种菩提，这被称为第二赞颂。一个众生被置于入流果的位
English
Completed. This Bhagavan Mother is the precious Paramita, whoever practices her will fully understand the mental conduct of all sentient beings. From not clinging to any sentient beings, even to life, nourishment, individuals, etc., as well as aggregates, etc., Bodhi, Buddhas, and the Buddhas' teachings, they do not cling. Whoever knows the various dharmas of self-nature, and does not cling to this, therefore the Bhagavan Mother is without clinging. Thus, all dharmas are of one taste, this is called the ninth kind of faith and understanding for the benefit of others. In the Prajna Paramita, with faith and understanding towards all dharmas, praise, respect, and extol with three sets of nine. This is called faith and understanding and supreme faith and understanding. Part, fraction, and a few aspects, these are names. In the Prajna Paramita, the classification of three sets of nine with faith and understanding that was spoken, its parts are well distinguished with three sets of nine, and are considered to be praise, respect, and extol in order, to make the Bodhisattva's faith and understanding rejoice. Their first set of nine is small praise, which is telling true virtues. Their second set is respect, which is medium. Their third set is extol, which is great. After those three, it should also be told with another three sets of nine, whoever practices and makes offerings to the Bhagavan Mother, and whoever writes them in books and gives them to others, this person's merit is more excellent than the former, because giving the Bhagavan Mother is the unsurpassed Dharma giving, this is called the first praise. The Bhagavan Mother, as it was said, goes to the place of others, tells, instructs, proclaims, explains, distinguishes, and clearly elucidates, this person's merit increases more than the former, and should be regarded as a teacher. The teacher is not another, the Bhagavan Mother is not another, because learning this Dharma will obtain the three Bodhis, this is called the second praise. A sentient being is placed in the position of entering the stream fruit.
Chinese
凡是增长的功德，就是将赡部洲的众生安置于十善业，这被称为第三。同样，将他们安置于一来果，这被称为第四。同样，将他们安置于不来果，这被称为第五。同样，将他们安置于阿罗汉果，这被称为第六。同样，将他们安置于独觉菩提，这被称为第七。相比于将赡部洲的众生安置于入流果，将一个众生安置于无上菩提，这功德更为殊胜，这被称为第八。相比于将赡部洲的众生安置于一来果，将一个众生安置于无上菩提，这功德增长更多，这被称为第九赞。将赡部洲的众生安置于不来果，以及将一个众生安置于无上菩提，这被称为第一敬。将赡部洲的众生安置于阿罗汉果，以及将一个众生安置于无上 菩提，这被称为第二敬。将赡部洲的众生安置于独觉菩提，以及将一个众生安置于无上菩提，这被称为第三。一切无漏之法，都是薄伽梵母所宣说，一切有情的圆满，以及天人的圆满，也都是从薄伽梵母所生。因此，在各个方向，如恒河沙数的世界中的众生，无论何人将他们安置于独觉菩提，另有人将薄伽梵母写在书本上，或者为了让他人书写和阅读而布施，这人的功德增长更多。从六度波罗蜜多等开始，直到如理作意一切相智的究竟，因为不是在菩提上作二取分别，所以比将三千大千世界的众生安置于十善、禅定、无色定、四无量心和神通的功德还要多。
English
Whatever merit is increased, that is, placing the beings of Jambudvipa in the ten virtues, this is called the third. Similarly, placing them in the fruit of once-returner, this is called the fourth. Similarly, placing them in the fruit of non-returner, this is called the fifth. Similarly, placing them in the Arhat fruit, this is called the sixth. Similarly, placing them in the Pratyekabuddha enlightenment, this is called the seventh. Compared to placing the beings of Jambudvipa in the stream-entry fruit, placing one being in unsurpassed enlightenment, this merit is even more excellent, this is called the eighth. Compared to placing the beings of Jambudvipa in the once-returner fruit, placing one being in unsurpassed enlightenment, this merit increases even more, this is called the ninth praise. Placing the beings of Jambudvipa in the non-returner fruit, and placing one being in unsurpassed enlightenment, this is called the first reverence. Placing the beings of Jambudvipa in the Arhat fruit, and placing one being in unsurpassed enlightenment, this is called the second reverence. Placing the beings of Jambudvipa in the Pratyekabuddha enlightenment, and placing one being in unsurpassed enlightenment, this is called the third. All uncontaminated dharmas are taught by the Bhagavati-matrika, and all the perfections of all beings, as well as the perfections of gods and humans, also arise from the Bhagavati-matrika. Therefore, in each direction, in worlds as numerous as the sands of the Ganges, whoever places beings in Pratyekabuddha enlightenment, and another person writes the Bhagavati-matrika in a book, or gives it for others to write and read, this person's merit increases even more. Starting from the six paramitas, up to properly attending to the ultimate of all-knowing, because there is no dualistic grasping on enlightenment, it is more meritorious than placing the beings of the three-thousand great-thousand worlds in the ten virtues, dhyana, formless absorptions, four immeasurables, and supernormal knowledges.