English
The second is called the fruit of non-return. If someone places sentient beings in the position of Arhat in each of the ten directions, as many as the sands of the Ganges River in the world, it is not as great as someone who speaks to others about this meaningful and literal text, even to the point of urging them to strive diligently. This is even more meritorious than the former, and this is the third. If someone places beings from the ten directions in the Bodhi of a Pratyekabuddha, and if someone extensively speaks to those who seek meaning from them, with meaningful and literal words, even to the point of urging them to strive diligently, this is even more meritorious than the former, and this is the fourth. If someone encourages all sentient beings of Jambudvipa to enter into perfect and complete enlightenment, it is not as great as someone who, from this meaningful and literal text, even to the point of urging them to strive diligently, as they strive diligently, so too will they draw near to perfect and complete enlightenment, and this is the fifth. The sixth is called all sentient beings of the four continents. The seventh is called the thousand worlds. The eighth is up to where someone encourages beings from the ten directions to enter into perfect and complete enlightenment. If someone places beings from the ten directions in the stage of non-retrogression, it is not as great as someone who speaks and teaches to all of them, or to one non-retrogressing Bodhisattva, and extensively speaks and teaches meaningful and literal words, this is even more meritorious than the former, and this is the ninth praise. Thus, in order to generate joy in the Bodhisattva, the praise, reverence, and commendation of the parts are spoken. As the Bodhisattva becomes more and more excellent, so too should they be greatly followed and served with Dharma and material possessions, because the Three Jewels are distinguished by the Bodhisattva. To show this meaning, from the Lord of the Gods, Indra, and so on, up to the back of the Bodhisattva Maitreya.
Chinese
完成了。如此这般，讲述了信解于心的利益功德之后，回向于心的作意是：完全回向具有殊胜性，此法的行持最为殊胜。那是无所缘之相，不颠倒为特征。寂静与佛陀福德聚，自性忆念的行境，具足方便无相，以及随喜佛陀，不属于三界，小、中、大，其他的回向这三种，是福德大生的自性。如是宣说。经是从此大菩萨慈氏开始，到不平等与平等之间。此意是菩萨的福德完全回向，是从一切下劣乘的福德聚中超胜出来，是特别超胜，从最胜和殊胜到不平等和平等。以何种方便呢？与一切有情共同作已，回向于圆满正等觉。因此，此以彼超胜，故为超胜，彼所回向是完全回向殊胜。为何之故呢？从如是等等到完全回向，那些的究竟就是它的行持。经是从此具寿善现开始，到应当完全回向于圆满正等觉之间。对于过去和现在的如来及其声闻，以及对彼等具有信赖的诸天和人类，彼等善根之根本为何，对于彼等随喜，以及与彼等随喜相应的福德之事物，以何心于何处完全回向，凡是心执著于事物，以及凡是所缘，即执著的回向，那一切都是因为没有如实之相，所以不缘而完全回向，就是不缘的完全回向。经是从慈氏所说开始，到应当无上完全回向之间。因为彼等一切皆无，所以不是以相，不是以显现执著，因此是不颠倒。
English
Completed. Having thus explained the benefits and virtues of generating faith in the mind, the way to direct dedication to the mind is: Complete dedication is especially excellent. The practice of this method is the most supreme. That is the aspect of having no object of focus, and its characteristic is being non-inverted. Solitude and the accumulation of merit of the Buddhas, the field of activity of remembering one's own nature, possessing skillful means and being without characteristics, as well as rejoicing in the Buddhas, not belonging to the three realms, small, medium, and large, the other three types of dedication, are the nature of the origin of great merit. Thus it is said. The Sutra begins with the great Bodhisattva Maitreya and extends to the point between the unequal and the equal. The meaning of this is that the complete dedication of the merit of a Bodhisattva is superior to the accumulation of merit of all inferior vehicles, and it is particularly superior, from the most excellent and supreme to the unequal and equal. By what means? Having made it common with all sentient beings, it is dedicated to perfect and complete enlightenment. Therefore, this surpasses that, hence it is superior, and that which is dedicated is a complete and excellent dedication. Why is that? From such and such to complete dedication, the ultimate of those is its practice. The Sutra begins with the venerable Subhuti and extends to the point where one should completely dedicate to perfect and complete enlightenment. To whatever roots of virtue there are of the Buddhas of the past and present, and their Shravakas, and the gods and humans who have faith in them, one rejoices in them, and with whatever object of merit corresponding to that rejoicing, with what mind and where does one completely dedicate, whatever mind clings to things, and whatever is the object of focus, that is, the dedication of clinging, all of that is because there is no true characteristic, therefore dedicating without focusing is dedicating without focusing. The Sutra begins with what Maitreya said and extends to the point where one should completely dedicate to the unsurpassed. Because all of those are non-existent, therefore it is not with characteristics, not with manifest clinging, therefore it is non-inverted.
Chinese
之回向。经是从“如果”开始，到“菩萨摩诃萨的般若波罗蜜多”之间。所有这些都以自性空性，如是诸法，以空性的心回向，是空性的回向。经是从“另外”开始，到“慈氏所说”之前。过去和现在的十方诸佛以及他们的声闻等，过去的所有善根，都是远离灭尽的，所有有为法如福德回向等，也是同样的法性，如是忆念成佛的福德聚之自性回向等有为法，就是成佛的善根回向，是自性忆念的回向。经是从“慈氏所说”开始，到“有苦的回向”之间。善巧方便就是以般若波罗蜜多回向福德，因此无所缘且无相的回向是善巧方便的回向。经是从“现在譬如”开始，到“不应学习”之间。犹如颜色和香味圆满的食物含有毒药，同样有相的回向也是如此。因此，那个回向是无相的回向。经是从“善现所说”开始，到“无毒且究竟甘露”之间。如诸佛世尊了知无上佛陀智慧的善根种类为何，自性为何，相为何，法性为何，我也随喜。如诸佛世尊随喜回向于无上 正等觉，我也如是回向，这是诸佛所允许的回
English
Dedication. The sutra begins with "If" and extends to "the Prajnaparamita of the Bodhisattva Mahasattva." All of these, being empty of their own characteristics, thus all dharmas, dedicating with a mind of emptiness, is the dedication of emptiness. The sutra begins with "Furthermore" and extends to before "what Maitreya said." All the Buddhas of the past and present in the ten directions, and their Shravakas, etc., all the roots of virtue of the past are free from exhaustion and cessation. All conditioned dharmas such as the dedication of merit are also of the same Dharma-nature. Thus, the recollection of the nature of the accumulation of merit of enlightenment, such as the dedication, etc., whatever is conditioned, that is the dedication of the roots of virtue of enlightenment, it is the dedication of the recollection of nature. The sutra begins with "what Maitreya said" and extends to "the dedication with suffering." Skillful means is to dedicate merit through Prajnaparamita itself, therefore the dedication that is without object and without characteristics is the dedication of skillful means. The sutra begins with "Now, for example" and extends to "should not be learned." Just as food with perfect color and fragrance contains poison, so too is the dedication with characteristics. Therefore, that dedication is the dedication without characteristics. The sutra begins with "what Subhuti said" and extends to "without poison and the ultimate nectar." Just as the Buddhas, the Bhagavat, know what is the kind of root of virtue of the unsurpassed Buddha's wisdom, what is the nature, what is the characteristic, and what is the Dharma-nature, so too I rejoice. Just as the Buddhas, the Bhagavat, approve the dedication to the unsurpassed perfect and complete enlightenment, so too I dedicate, this is the dedication approved by all the Buddhas.
Chinese
回向品。经是从“其他”开始，到“回向于无上正等觉”结束。不属于三界的一切，同样也不属于一切法，那不是过去，不是未来，也不是现在。凡是这样无实体的，无实体也无法以无实体回向，那就是不属于三界的回向。其他的三个回向是产生大福德的自性，分为三种：小、中、大。经是从“那时，世尊”开始，到“无上”结束。无相之理，无缘之理，以及非异如是性，都是无著之理。以其回向的福德，三千大千世界的一切众生，获得十善、四禅、四无量、无色定、五神通等，从福德之主到无上，是产生大福德的小回向。经是从“善现，其他”开始，到“以无著的回向所回向的福德，更加增多”结束。三千大千世界的一切众生都变成独觉，有些人用一切资具供养他们直到寿命终结，相比之下，以无著的回向所回向的福德，更加增多，这是产生大福德的中等回向。经是从“其他，善现”开始，到“恭敬供养”结束。三千大千世界的一切众生都变成菩萨，对于那些菩萨，十方每一方都有恒河沙数世界的众生，对每一位菩萨
English
Chapter on Dedication. The sutra begins with "Furthermore" and ends with "may it be dedicated to the unsurpassed, perfectly complete enlightenment." That which does not belong to all three realms, and likewise does not belong to all dharmas, is not past, not future, and not present. Whatever is thus without substance, and that which is without substance cannot be dedicated by that which is without substance, that is the dedication that does not belong to the three realms. The other three dedications, which are the nature of producing great merit, are of three types: small, medium, and large. The sutra begins with "Then, the Bhagavan" and ends with "unsurpassed." The principle of no characteristics, the principle of no object of focus, and the suchness that is not other, are all the principle of non-attachment. The merit that is dedicated by that, all sentient beings of the three-thousandfold great thousand world system, obtaining the ten virtues, the four dhyanas, the four immeasurables, the formless absorptions, and the five supernormal cognitions, from the chief of merit to unsurpassed, is the small dedication that produces great merit. The sutra begins with "Subhuti, furthermore" and ends with "the merit of that dedication dedicated by the dedication of non-attachment increases greatly." All the sentient beings of the three-thousandfold great thousand world system all become Pratyekabuddhas, and some people serve them with all necessities until the end of their lives, compared to that, the merit of that dedication dedicated by the dedication of non-attachment increases greatly, this is the medium dedication that produces great merit. The sutra begins with "Furthermore, Subhuti" and ends with "reverently offered." All the sentient beings of the three-thousandfold great thousand world system all become Bodhisattvas, and for those Bodhisattvas, in each of the ten directions, there are sentient beings in world systems as numerous as the sands of the Ganges, to each Bodhisattva