English
Such a translator with qualities, the master urged, "Write it down like that." Because this translator did not say "Translate it," it is also clearly shown that the master spoke in Tibetan and the translator wrote it down. The great translator is: Born in Yarlung, the son of Nyak Tak Drak Lha Nang and mother Suza Drolma Kyi. Named Jñānakumāra (Sanskrit), known as Yeshe Zhonnu (Wisdom Youth) in Tibetan, residing in the realization of the sixth bhumi, among the disciples with immeasurable great qualities, there were also three intelligent ones and five holders of scriptures and oral instructions, who, without abandoning the contaminated aggregates, transformed into Vajra bodies and went to the land of Vidyadharas. Aro Yeshe Yungdrung was also a disciple of this one. Fourth, explaining the necessity of dedication. Explaining the nature of dedication. Explaining the goal of dedication. Explaining the mind of the dedicator. The first of these is: As stated in the Compendium of Trainings: "By abandoning selfish desire, ripening craving, virtue will always be protected. Also, do not have regret, and even if it has been done, do not proclaim it." As it is said, regarding virtue, not dedicating with the desire of it being one's own, and dedicating wrongly with craving for the ripening of higher realms, and regretting the virtue done, and boasting to show off to others, these are the four causes of exhausting virtue. In order not to be exhausted by these, in order for the nature of virtue to increase, and in order to become a cause for enlightenment, one possesses such qualities. Drikung Kyobpa said: "Dedication is the inexhaustible path, it is the nature of increasing and transforming." The second is: The mind of transforming the accumulation of merit towards enlightenment. The difference between dedication and aspiration is that, in order to accomplish the meaning or result that is sought, the thought and desire that rely on the object of merit is dedication. The thought and desire that arises for the meaning that is accomplished without relying on the object of merit is aspiration. The third is divided into three points: Focusing on the object of dedication is: Among the three bases of accumulating merit, the cause of the basis of merit arising from generosity, the fundamental motivation is: wanting to offer to the supreme object, and giving to the inferior
Chinese
因为想要给予而发起，如《俱舍论》所说：以供养和欲利益之心。其自性是四种方式的集合，是具有三种特点的布施。四种方式是：自己想要获得好的利益，因此供养佛像等所依物，是为自己利益的布施；没有自己欲望的圣者对众生布施，是为他人利益的布施；有自己欲望者对众生布施，是为二者利益的布施；圣者对所依物生起恭敬而供养，是为非二者之义的布施。三种特点是：布施者的特点是，具有对因果的信心和信仰，或者具有戒律等，在行布施时，以恭敬的态度布施，能获得尊敬；想要获得广大的受用，如愿以偿地用自己的手布施；在需要时能获得，在他人需要时布施；为了无有障碍地获得，不损害他人地布施。物品的特点是，为了获得美好的容貌，布施美好的颜色；为了获得名声，布施美好的气味；为了获得喜悦，布施美好的味道；为了获得非常年轻的肌肤和仅仅接触就能产生快乐的身体，布施美好的触感。田地的特点是，像旁生和破戒者一样，是所调伏的殊胜田；像病人和照顾病人者一样，是痛苦者的殊胜田；像父母等对自己有帮助者一样，是能给予帮助的殊胜田；为了获得十万倍的果报，像具有戒律者一样，是功德的殊胜田，如是宣说了四种田。果报是，如《俱舍论》所说：其果报是具有广大的受用。从戒律产生的福德之事业的基础之因，发起心是想要舍弃身语意的罪恶和不善。其自性是具有四种清净的功德，也就是没有产生杀生等自性的罪过和破戒；没有产生其因以及罪过和烦恼的牵引；依靠破戒的对治品——正念和救护生命等善法之集合；不是仅仅为了救护和良好祝愿，而是依靠出离心或寂静的意乐。果报是善趣高位
English
The motivation is arising from the desire to give, as stated in the Treasury of Knowledge: "With the desire for offerings and to benefit." Its essence is the giving that is a collection of four aspects and possesses three distinctions. The four aspects are: wanting to obtain good benefits for oneself, therefore offering to supports such as statues, is giving for one's own benefit; noble ones giving to sentient beings without their own desires, is giving for the benefit of others; those with their own desires giving to sentient beings, is giving for the benefit of both; noble ones offering with respect arising for supports, is giving for the sake of neither benefit. The three distinctions are: the distinction of the giver is that when giving, one possesses faith and belief in cause and effect, or possesses discipline, etc., giving with respect, which obtains reverence; wanting to obtain vast enjoyment as desired, giving with one's own hands; obtaining when needed, giving when others need; and giving without harming others in order to obtain without obstacles. The distinction of the object is giving excellent colors in order to obtain a beautiful form; giving excellent scents in order to obtain fame; giving excellent tastes in order to obtain joy; and giving excellent tactile sensations in order to obtain a body that is very youthful and generates happiness with just a touch. The distinction of the field is that beings such as animals and those who have broken their vows are superior fields for taming; those who are suffering, such as the sick and those who care for the sick, are superior fields of suffering; those who help oneself, such as parents, are superior fields of help; and those who possess discipline, etc., are superior fields of merit for obtaining a hundred thousandfold result, thus the four fields are taught. The result is, as stated in the Treasury of Knowledge: "Its result is possessing great enjoyment." The motivation, the cause of the basis of the activity of merit arising from discipline, is the desire to abandon the sins and non-virtues of body, speech, and mind. Its essence is possessing four pure qualities, which are: not having arisen from the faults of nature such as killing, etc., and broken vows; not having arisen from the cause of that, as well as the faults and the attraction of afflictions; relying on the collection of antidotes to broken vows—mindfulness and protecting life, etc., and virtuous dharmas; and relying on the intention of renunciation or peace, not just rescue and good wishes. The result is a high rebirth in the happy realms.
Chinese
这也是获得土地的主要原因。从冥想中产生的福德，其行为的基础动机是想要消除烦恼和妄念。其自性是：通过习惯于寂止和胜观瑜伽的禅定三摩地以及证悟无我的智慧，将心续转化为这些并进行分配的法就是冥想。虽然忍辱和精进也可以被归纳到其他方面，但在这里被归为冥想。其结果是：成为从根本上分离所有烦恼和妄念障碍的主要原因。像这样的福德善行，自己做，让别人做，随喜别人做，共同参与同一目标，即通过四种行善的方式，在过去的时间里所做的，未来将要做的，现在正在做的所有，以及就像本论最初由导师撰写时所作的回向一样，我们这些后学者对此进行讲说等的善根，都应回向。此外，一切众生的相续中，本来就具有究竟的善，即如来藏，以及圆满一切无漏功德的殊胜，例如月官论师在《入行论释》中说：“因为存在，所以它以非人为的和不依赖于其他的方式存在。”也可以这样说，因为“它”指的是没有执著为殊胜的事物，所以在世俗中是为了显示这样的意义。如是说，法性即是真如，必须回向，因为是究竟的善，并且与无漏的无上功德不可分割地具备，仅仅对佛眼的境，即如来藏生起信心，就被说成是获得佛果的器皿，仅仅对它生起欢喜，就被说成是能压倒一切众生的福德善行的无量功德增长，以及在《无垢称经》中说：“以法性回向法性，不会改变，如果改变，那么最初的唯一佛的回向
English
This is also the main cause for obtaining the ground. The motivation, which is the basis for the act of merit arising from meditation, is the desire to eliminate afflictions and conceptual thoughts. Its essence is: the Dharma that transforms the mind stream into those and distributes it by familiarizing oneself with the samadhi of meditative absorption of quiescence and superior insight, and the wisdom that realizes selflessness, is meditation. Although patience and diligence can also be included elsewhere, they are placed here as meditation. Its result is: it becomes the main cause for separating all afflictions and conceptual obscurations from their root. Such merit and virtuous deeds, done by oneself, caused to be done by others, rejoicing in what others have done, participating together in the same goal, that is, through the four ways of doing good, what has been done in the past, what will be done in the future, and all that is being done now, and just as the dedication was made when this treatise was first composed by the teacher, all the roots of virtue from our subsequent study, teaching, etc., should be dedicated. Furthermore, in the continuum of all beings, there is naturally present the ultimate virtue, the Sugata-garbha, and the perfection of all aspects of the unpolluted collection of virtues, which is supremely endowed. For example, Acharya Chandrakirti says in the commentary on the "Entering the Middle Way": "Because it exists, it exists in a way that is not artificial and does not depend on others." It can also be said that "it" refers to the fact that there is no object to be grasped as supreme, so in conventional terms, it is to show such a meaning. As it is said, the nature of Dharma, the suchness, must be dedicated, because it is the ultimate virtue, and because it is inseparably endowed with the unpolluted, unsurpassed collection of virtues, and because merely generating faith in the essence that is the object of the Buddha's eye is said to become a vessel for attaining Buddhahood, and because merely generating joy in it is said to increase immeasurable qualities that overwhelm all the merit and virtuous deeds of all sentient beings, and as it is said in the sutra taught by Vimalakirti, "By dedicating the nature of Dharma to the nature of Dharma, it will not change; if it were to change, then the dedication of the first and only Buddha
Chinese
那么现在为什么不能成就呢？因为这样说了必须回向。也就是说，法性本性虽然安住于本来清净，但因他人回向也不会突然立即清净。如果能变的话，那么最初的唯一佛陀也已经多次为一切有情的回向法性，现在为什么不能全部成佛呢？这样说的是，例如，虽然出现了无数无与伦比的发心菩萨，也发了无数令一切有情先成佛的愿，但现在这样的果实却没有像那样成就。会变成这样。因此，仅仅缘于不可思议的法性，也能使自己的一切善根变得殊胜，所以才是回向。如果认为因为具有法性，所以物质等会变成回向的对境，那么，幼稚的众生们也会将一切善根所具有的烦恼性的无明也变成回向，所以不要那样想。以慈悲缘于利他，并非仅仅是三千世界的有情等作为对境完全断绝，而是像虚空无边一样遍及，任何有情从六道轮回的一个地方到另一个地方流转的无边众生，一个也不遗漏地全部圆满作为对境。以智慧圆满菩提为对境，是因为在说回向的所回向物时顺便显示了，所以没有直接说，也就是说，因为皈依所做的福德善根，最终必定成就佛果，所以是以因包含果的方式来做的，所以不需要单独作为对境。但是，如果喜欢广说，就如《皈依七十颂》中所说的那样：以此福德愿一切众，皆能皈依三宝尊。应当忆念所说的意义。第四，显示回向者的心的状态，有依靠他力的状态和，生起自己心力的状态两种。第一种是，想着像三世诸佛如何回向那样回向，以及效学文殊等圣者菩萨，
English
Then why can't it be accomplished now? Because it is said that one must dedicate in this way. That is to say, although the nature of reality, the suchness, abides in its essence as primordially pure, it will not suddenly become pure immediately through the dedication of others. If it could change, then even the first and only Buddha would have already dedicated the nature of reality for all sentient beings many times, so why wouldn't everyone have already become Buddhas by now? What is said is like this: for example, although countless Buddhas with incomparable bodhicitta have appeared and made immeasurable prayers for all sentient beings to become Buddhas first, such a result has not been accomplished in the same way now. It will become like that. Therefore, merely focusing on the inconceivable nature of reality also makes all of one's own accumulations of merit particularly excellent, so it is dedication. If one thinks that because it possesses the nature of reality, material things and so on will become objects of dedication, then childish beings will also turn the afflictive ignorance possessed by all accumulations of merit into dedication, so do not think like that. Focusing on benefiting others with compassion is not merely cutting off the sentient beings of the three thousand worlds and so on as objects, but as far as the sky is boundless, how far it extends, any sentient being who transmigrates from one place to another in the six realms, all the limitless beings without leaving a single one, completely and fully as the object. Focusing on wisdom perfecting enlightenment is because it is shown incidentally by saying that merit is the object of dedication, so it is not directly stated, that is to say, because the merit and virtue of taking refuge will definitely accomplish Buddhahood in the end, so it is done in the way that the cause includes the result, so there is no need to separately make it an object. However, if one likes elaboration, as it is said in the "Seventy Verses on Refuge": By this merit may all beings, rely on the Three Jewels. One should remember the meaning of what is said. Fourth, showing the state of mind of the dedicator, there are two types: relying on the power of others and generating the power of one's own mind. The first is to think of dedicating as the Buddhas of the three times dedicated, and to learn from the noble bodhisattvas such as Manjushri,