Chinese
说“能极大增长福德”是多余的，因为这在古老的典籍中没有，所以是后来添加的，这是诸位学者的观点。因此，它不是一个非常相关的意义。仅仅是受持经卷的人，与受持等行为的人相比，即使没有说明福德的差别，也是成立的。因为世尊没有在一些大的经典中宣说。就像从大的经典中取出一样，这是合理的。在十方世界的一切佛陀的四种供养，以及从涅槃中取出七宝所造的佛塔的供养，与仅仅对世尊本身进行受持等行为相比，因为没有（其他供养），仅仅以恭敬就能获得更多的福德。因此，因为执着于与现观相结合，所以这是添加的。佛陀的法则是般若波罗蜜多，它超越了肉眼等五种眼，因此是大眼。因为与此不分离，所以是不分离，它的本体是不分离。在“不可衡量”等之中，受持波罗蜜多和般若波罗蜜多有两种方式，即将其放入书本中，放在外面，或者受持等行为将其放在里面，对于受持不可衡量功德的人来说，那就是波罗蜜多。佛塔是佛塔，是“那个和那个”的二者之集合。以鲜花等供养是对它们的尊敬。叙述这些的章节是波罗蜜多，以及对佛塔进行尊敬，名为受持不可衡量功德的章节，这是第三品。这是如来身充满的赡部洲，从般若波罗蜜多中受持本身适合作为供养等的目的，为了显示这个意义，世尊向帝释天提问，即“如果对你来说”等等。或者，获得与恒河沙数的世界相同的、能使一切众生获得的如来舍利心要的
English
Saying "it will greatly increase merit" is superfluous, because it is not in the old scriptures, so it is added later, this is the view of the scholars. Therefore, it is not a very relevant meaning. Merely holding the scriptures, compared to those who perform holding and other actions, even if the difference in merit is not explained, it is established. Because the Blessed One did not declare it in some of the great scriptures. Just like taking it out from the great scriptures, this is reasonable. In all the ten directions of the world, the four offerings to all the Buddhas, and the offerings of stupas made of seven treasures taken from Nirvana, compared to merely performing holding and other actions towards the Blessed One herself, because there are no (other offerings), merely with reverence one can obtain more merit. Therefore, because of attachment to combining with Abhisamaya, this is added. The Dharma of the Buddha is Prajnaparamita, which transcends the five eyes such as the flesh eye, therefore it is the Great Eye. Because it is inseparable from this, it is inseparability, its essence is inseparability. Among "immeasurable" etc., there are two ways to hold Paramita and Prajnaparamita, that is, to put it in a book and put it outside, or holding and other actions put it inside, for those who hold immeasurable merits, that is Paramita. A stupa is a stupa, it is the collection of "that and that" of the two. Offering with flowers etc. is respect for them. The chapter that narrates these is Paramita, and respecting the stupa, named the chapter of holding immeasurable merits, this is the third chapter. This is Jambudvipa filled with the body of the Tathagata, holding itself from the Prajnaparamita is suitable as the purpose of offerings etc., in order to show this meaning, the Blessed One asks Indra, that is "if for you" etc. Or, obtaining the essence of the relics of the Tathagata that is the same as the worlds of the Ganges sands, which enables all sentient beings to obtain
Chinese
因为做成七宝自性的佛塔，所以在那些供养中，供养般若波罗蜜多具有更大的福德，这在之前已经说过了。如果说因为同样的原因，为了让所有这些都被理解，所以再次用另一种方式来安排，那要做什么呢？确实如此，但尽管如此，之前所说的原因，是为了通过帝释天的角度来展示，所以才更加详细地安排。在“身体们”这个词中，是第六个施事格，即它们所充满的。如果仅仅是遍布有什么用呢？所说“不是吗”，意思是“完全充满”，即做到顶髻的最终。所谓“给予”，是为了供养而给予。所谓“击打”，意思是“另一个瞎了吧”。画成图画是恭敬的差别。因为薄伽梵母是那些之中最为殊胜的，所以说“这是如来真实意义的身”，指的是般若波罗蜜多。真实意义是真如的意义，因为具有它，所以是真实的意义。身体的意思不是舍利。对于眼识等，以境自性而能显示为殊胜的身体是殊胜的身，意思是色身。以法身来使其圆满，这里圆满是证悟，因为它是无生之故。法身是超越一切周遍分别和种种分别之相的空性自性，是理应不被执取的自在主身。如果说薄伽梵母会发生什么呢？在“这也是”等中，真实的边际是空性，由它来完全区分就是出生，因为对于般若波罗蜜多，这是显示法界同类因的自性。意思是说，法身是如来，是主。在那里，因为是空性自性，所以执取和供养等是不可能的。薄伽梵母是法身的同类因。
English
Because it is made into a stupa of the nature of the seven precious things, among those offerings, offering the Prajñāpāramitā has greater merit, which has been said before. If, for the same reason, in order to make all these understood, it is arranged again in another way, what is to be done? It is indeed so, but nevertheless, the reason that was said before is to show it from the perspective of Indra, so it is arranged in more detail. In the word "bodies," it is the sixth agent case, that is, filled by them. If it is merely pervaded, what is the use? What is said as "is it not," means "completely filled," that is, to make it the ultimate of the crown of the head. What is called "giving" is to give for the purpose of offering. What is called "striking" means "the other one is blind." Drawing it as a picture is a distinction of reverence. Because the Bhagavan Mother is the most excellent of those, it is said, "This is the body of the true meaning of the Tathagata," which refers to the Prajñāpāramitā. The true meaning is the meaning of Suchness, and because it possesses it, it is the true meaning. The meaning of the body is not relics. For eye consciousness and so on, the body that can be shown as noble by the nature of the object itself is the noble body, meaning the form body. To make it complete with the Dharmakaya, here completeness is realization, because it is unborn. The Dharmakaya is the nature of emptiness that transcends all characteristics of pervasive and diverse discriminations, and is the sovereign body that is worthy of not being grasped. If it is said, what will happen to the Bhagavan Mother? In "This also" etc., the true limit is emptiness, and being completely distinguished by it is birth, because for the Prajñāpāramitā, this is the nature of showing the homogeneous cause of the Dharmadhatu. It means that the Dharmakaya is the Tathagata, the lord. There, because it is the nature of emptiness, grasping and offering etc. are not possible. The Bhagavan Mother is the homogeneous cause of the Dharmakaya.