Chinese
不会耗尽，并且会不可思议地增长，以及成熟为菩提之因等，有无数的必要，并且是与解脱和一切智之道完全相关的联系。例如，一滴水落入大海之中，它的延续直到劫末也不会穷尽，以此为例证。《慧海请问经》中说：‘如水滴落入大海中，大海未尽之前它不尽，如是菩提圆满回向之善根，未获菩提之前它不尽。’与此相似，在《慧无尽经》中也有记载。如果没有这样的回向，那么在中有期间就会耗尽，因为大多数以信心行持的善根都会变得毫无意义。仅仅凭借善心的力量，即使暂时转生善趣，也会因此而耗尽，或者即使没有完全耗尽，福德的力量也会变得微弱，之后产生果实的力量也会变得微小。并且，在成为圣地的处所，由于愤怒等恶行，每一次都会受到损害。《入中论》中说：‘已用、已施、已尽故，此后彼无受用生。’《入行论》中也说：‘千劫所积集，布施供养善逝等，一切善行一刹那，忿怒能摧毁无余。’因此，回向的方式如果不只是思维一切智智，就会像在悬崖边徘徊一样。《力士请问经》中说：‘多亦应知为少分，未回向于一切智故。’像这样被三宝所摄持，就是解脱分善根，如果没有被摄持，就称为福德分，果报也会低劣。第二，自性分别解说分三：何为应回向之福德差别，于何回向之境差别，如何回向道之差别。第一，以无三毒之心所摄持的身语意三门之善根，即是《宝鬘论》中所说：‘无贪无嗔无痴心，
English
It will not be exhausted, and will increase inconceivably, and will ripen into the cause of Bodhi, etc., with countless necessities, and is a connection that is completely related to the path of liberation and omniscience. For example, if a drop of water falls into the great ocean, its continuation will not be exhausted until the end of the kalpa, as an example. The Sutra Requested by Sagaramati says: 'As a drop of water falls into the great ocean, it will not be exhausted until the ocean is exhausted. Likewise, the merit of the complete dedication of Bodhi will not be exhausted until Bodhi is attained.' Similarly, it is also recorded in the Inexhaustible Wisdom Sutra. If there is no such dedication, then it will be exhausted during the intermediate state, because most of the merits practiced with faith will become meaningless. Merely by the power of good intention, even if one is temporarily reborn in a good realm, it will be exhausted because of that, or even if it is not completely exhausted, the power of merit will become weak, and the power to produce fruit later will become small. Moreover, in places that have become sacred sites, due to anger and other evil deeds, they will be damaged every time. The Madhyamakavatara says: 'Having been used, given, and exhausted, no enjoyment will arise from it thereafter.' The Bodhisattvacharyavatara also says: 'The alms-giving, worship of the Sugatas, etc., accumulated for thousands of kalpas, all the good deeds are destroyed by a single moment of anger.' Therefore, if the way of dedication is not just thinking of omniscient wisdom, it will be like wandering on the edge of a cliff. The Sutra Requested by Li-tsa-pi says: 'Much should also be known as a small part, because it is not dedicated to omniscience.' Like this, being possessed by the Three Jewels is the merit of the liberation part, and if it is not possessed, it is called the merit part, and the result will be inferior. Second, the specific explanation of the nature is divided into three: What is the difference in the merit to be dedicated, what is the difference in the object to be dedicated to, and how is the difference in the path to be dedicated. First, the root of the merit of the three doors of body, speech, and mind, which is taken from the mind without the three poisons, is what is said in the Ratnavali: 'Without greed, without hatred, without delusion,'
Chinese
您所做的是善事啊！是这样说的。同样，从行善的事物方面来区分，有布施所生的、持戒所生的、禅修所生的善事之物这三种。现在这里正当其时的是布施所生的善事之物。如果对此进行区分：财物、无畏、佛法和慈爱，这四种布施要经常行持。如是说，其中第一个是主要的。如何布施呢？是这样说的：按时布施且无后悔，悦意的布施且不期望果报。如是所说的具备四种特征，作为成佛之因来回向是没有不合适的。 总的来说，这个善行之聚中，四种布施的分类都完整具备，是可以这样说的。此外，如极广大的律藏，摄颂，三蕴经等经中所说，十方世界的界中，有无数个三千大千世界。在那些世界中，过去、现在、未来所出现的一切佛陀世尊，从最初发起无上菩提心，到最终现证圆满正等觉，以及从六度开始的善根，还有菩萨、独觉、声闻有学、无学，以及随佛陀教诲而证悟的诸天人等所造作的一切有漏无漏善根，都应当以大智慧来回向。如《华严经》所说：十方世界中，所有诸善业，重复修习故，为利乐一切，智慧诸贤者，悉皆尽回向。如是宣说的。第二，这些善根也仅仅以佛陀的果位作为回向的对境，除此之外，不应为了三千世界之主梵天、帝释天、千辐轮王、地方小王，以及圆满的眷属和受用等安乐果报而回向，因为这些都是依赖于轮回之因的暂时安乐，是痛苦之果。
English
What you do is virtuous! That's what it says. Likewise, distinguishing from the aspect of things to do for merit, there are three types of meritorious things: those arising from generosity, those arising from ethics, and those arising from meditation. What is relevant here now is the meritorious thing arising from generosity. If we distinguish that: Material goods, fearlessness, Dharma, and love, these four types of generosity should always be practiced. As it is said, the first of these is the most important. How should one give? It is said like this: Giving at the right time and without regret, giving with joy and without expecting results. Having these four characteristics as described, there is nothing unsuitable for dedicating it as a cause for Buddhahood. In general, it can be said that the classification of all four types of generosity is fully contained within this collection of virtuous deeds. Furthermore, according to the intention of the extremely vast Vinaya Pitaka, the Collected Verses, the Three Skandha Sutra, and so on, in the realms of the ten directions, there are countless three-thousandfold great thousand worlds. In those worlds, all the Buddhas, the Bhagavat, who have gone and come in the three times, from first generating the supreme Bodhicitta, to finally realizing complete perfect enlightenment, and the roots of virtue beginning with the six perfections, as well as Bodhisattvas, Pratyekabuddhas, Shravaka learners, non-learners, and gods and humans who have attained the teachings of the Buddhas, whatever contaminated and uncontaminated roots of virtue they have created, all of these should be dedicated with great wisdom. As it is said in the Avatamsaka Sutra: "Whatever virtues there are in the worlds of the ten directions, by repeatedly practicing them, for the benefit and happiness of all beings, all those wise and learned ones, I dedicate them entirely." Thus it is taught. Secondly, these roots of virtue should only be directed towards the state of Buddhahood as the object of dedication. Other than that, it is not good to dedicate them for the sake of the lord of the Sahā world, Brahma, Indra, the thousand-spoked wheel-turning king, the local kings, and the happiness and fruits of perfect retinues and enjoyments, because these are temporary pleasures dependent on the causes of samsara, and are the result of suffering.
Chinese
没有超出这个范围。善行是为了唯一的永久目标而积累的。像这样，这个永久的目标也不是仅仅为了自己一人脱离痛苦，而将善行回向于声闻地或者独觉地。因为他们只是专注于自身的寂静，这会阻碍为了利益他人而获得圆满菩提的境界。因此，具足特征的回向是，如《胜母经》所说：所有善根，除了遍知一切之外，不允许回向于声闻地或者独觉地。这样说的。第三部分分为两点：舍弃不如法回向的方面，以及成办如法回向的方面。第一点是：无论在哪里行善，即使回向的誓言已经坚定，但对于具有执着三轮能相之念的人来说，没有被无缘智慧所摄持的、带有毒性的回向，会产生过失。如《八千颂》所说：对于具有执着之念的人，没有回向。为什么呢？因为执着是带有毒性的。这样说的。因此，对于事物、想法和处所这三者，执着于真实不放，就是具有三轮分别念的所知障。如慈氏菩萨所说：任何三轮分别念，都被认为是所知障。这样说的。第二点是：以方便菩提心和智慧无我的见解所摄持的回向，是具有四种美好的回向。如是说：所缘美好与导师，方便美好与出离，行为美好之自性，是为真实之发愿。像这样。其中，方便是被殊胜菩提心所摄持，无论如何修习的所有善行，都与如同虚空般无边的所有众生共同拥有，并且不离于为了获得殊胜遍知果位的愿望。如寂天菩萨所说：直接或间接，不做其他众生利益之外的事，为了仅仅是众生的利益，一切都回向于菩提。这样说的。像这样的菩提心完全
English
It does not exceed this limit. Virtue is accumulated solely for the sake of the ultimate goal. Thus, this ultimate goal is not merely thinking of oneself alone as being free from suffering, and dedicating the merit to the level of a Hearer or a Solitary Realizer. For they are solely focused on their own peace, which hinders the attainment of perfect enlightenment for the benefit of others. Therefore, a qualified dedication is, as stated in the Mother of the Buddhas: All roots of virtue, except for omniscience itself, are not allowed to be dedicated to the level of a Hearer or a Solitary Realizer. This is what is said. The third part has two aspects: abandoning the unfavorable aspects of how to dedicate, and accomplishing the favorable aspects. The first is: wherever merit is made, even if the vow to dedicate it is firm, for those who have the concept of grasping at the three spheres as real, a dedication with poison, not grasped by the wisdom of non-reference, will result in faults. As stated in the Eight Thousand Verses: There is no dedication for those who have the concept of reference. Why is that? Because reference is accompanied by poison. Thus, clinging and attachment to the three things—object, thought, and place—as truly real is the obscuration of knowledge with the three conceptual spheres. As stated by Lord Maitreya: Whatever is the conceptualization of the three spheres, that is considered the obscuration of knowledge. The second is: dedicating with the mind of bodhicitta as skillful means and the view of selflessness as wisdom is a dedication endowed with four excellences. As it is said: Excellent object and teacher, excellent means and renunciation, the very nature of excellent conduct, is taught to be a true aspiration. Like this. Among them, the means is being grasped by the sacred mind of enlightenment, that is, all the virtues that have been practiced, in whatever way, are shared with all sentient beings who are equal to the extent of space, and are inseparable from the desire to seek the state of perfect omniscience. As Shantideva said: Directly or indirectly, do not engage in anything other than the benefit of sentient beings. For the sake of sentient beings alone, dedicate everything to enlightenment. Like this. Such a mind of enlightenment completely
Chinese
如此的善业果报是永远不会穷尽的，因为自性增长的缘故，胜过其他一切善业。《入行论》中说：“其他善业如芭蕉，果实享用则穷尽，菩提心树恒时生，果实取出不尽增。”又，以有情界无量为对境，故善业也成为无量。宝鬘论中说：“有情界无有量，利他心亦如是。”所有这些也为智慧无我之见所摄持，所以在等持的境界中不分别三轮，在后得位中，了知如幻如梦之法性的回向，就成为无谬的菩提道。摄集中说：“若如是知此法灭尽，以及何处回向亦灭尽，若知永不回向于法之法，如是善知即为回向。”如是行持回向，入行论中说：“诸佛菩萨具无碍，恒时现见诸方界，彼等一切尊者前，吾恒常住如是说。”因此，不依赖于从何处迎请不欺惑的因果真凭实据，在十方无边无际的无量刹土中安住享用的诸位薄伽梵及其眷属弟子们，祈请在三时无有遮障的尊者们面前，如是回向之果如是成就。也就是像这样，《四业轮续后编》中说：“末世恶时出现时，天女之中具光者，圣者之中妙吉祥，除了此二无成就，于诸持明皆非有。”如同这样，慈悲和事业的顶峰至高无上，大乘佛法的法理大海的体性，与不混杂的明晰智慧相伴随的，无疑具有锐利智慧之刺的菩萨摩诃萨妙吉祥童子等。
English
The fruit of such virtuous deeds will never be exhausted, and because it naturally increases, it is superior to all other virtuous deeds. As stated in the Bodhisattvacaryāvatāra: "Other virtues are like plantain trees; their fruits are exhausted when used. But the tree of bodhicitta constantly produces fruit, and it increases without end when the fruit is taken." Furthermore, since the realm of sentient beings is immeasurable, the merit is also immeasurable. As stated in the Ratnāvalī: "The realm of sentient beings is immeasurable, and the desire to benefit them is the same." All of this is also embraced by the wisdom of the view of selflessness, so in the state of equipoise, there is no conceptualization of the three spheres, and in the subsequent attainment, the dedication that knows the nature of phenomena as illusion and dream becomes the unerring path to enlightenment. As stated in the Compendium: "If one knows that this dharma ceases and is exhausted, and that where one dedicates is also exhausted, if one knows that one never dedicates to the dharma of dharma, then such good knowledge is dedication." Dedicating in such a way, as stated in the Bodhisattvacaryāvatāra: "The Buddhas and Bodhisattvas are unobstructed and constantly see all realms. Before all those venerable ones, I constantly abide, thus I say." Therefore, without relying on the labor of inviting the infallible witness of cause and effect from any direction, I request that the result of the dedication be accomplished as it is before the Bhagavan and his retinue of disciples who dwell and enjoy in the boundless ocean of infinite realms in the ten directions, who are free from obscurations in the three times. Like this, as stated in the later chapter of the Tantra of the Wheel of Four Activities: "When the degenerate age appears, among the goddesses, the one with light, among the noble ones, Mañjuśrī himself, other than these two, there is no accomplishment for all vidyādharas." Like this, the pinnacle of compassion and great activity is supreme, and the nature of the ocean of the Dharma of the Great Vehicle, accompanied by the sharp thorn of unerring wisdom that is clear and unmixed, such as the Bodhisattva Mahāsattva Mañjuśrī Kumārabhūta.