Chinese
由于被顽固的执着所束缚，因此安住于有相的见解，心怀对回向三轮的真实执着，所以不是具有不颠倒自性的圆满回向，不属于清净回向之列。第二，如果这样等，一个偈颂。如果从有相的回向方式反过来，这样回向的善根和回向者的心，即以何者回向何物的法，这些在世俗中都是刹那生灭，自性耗尽的；以及回向之处的菩提，也与前者同时不生，因此是耗尽或不存在的；胜义中，回向物、回向者、回向的这三种法，即使刹那或微尘也不成立，因此自性不生，或者本来就已灭尽耗尽，即从未存在过。胜义中，法永远不能回向于法，或者没有回向之理，如果知晓这种方式，不执着于回向三轮，像这样完全通达，那就是所谓的善妙圆满回向。第三，总结这两者的意义。如果执着相，等，一个偈颂。总之，以何回向于何处等三种法作为对境，以意乐回向，但必须了知这是世俗如幻的道理。如果对这三种法执着于相而进行回向，那不是真正的回向。如果了知这三种法是无相的自性而进行回向，那就是向菩提的真实回向。就像食用掺有毒药的美味食物，即使食物美味，也会被毒药所害。同样，即使是白法，如果以真实执着的念头去执着，也被认为是像掺有毒药的食物一样，佛陀如是说。第二，世俗的回向是，因此这样等，一个偈颂。清净回向与否，因此要像这样了知过患和功德后，学习圆满回向。如诸佛以随喜和回向的功德不颠倒，是何种了知或证悟的方式，即如何在世俗中回向。
English
Because it is bound by the clinging of strong attachment, it abides in the view of characteristics, and the mind has the object of attachment to the three circles of dedication. Therefore, it is not included in the complete dedication with the nature of non-reversal, and it does not belong to the category of pure dedication. Second, "If like this, etc." is one verse. If, contrary to the method of dedication with characteristics, it is like this: the merit of dedication and the mind of the dedicator, that is, the Dharma of what is dedicated by what, all of these are momentarily ceasing and naturally exhausted in the conventional truth; and the state of enlightenment to which it is completely dedicated also does not arise at the same time as the former, so it is exhausted or non-existent; in the ultimate truth, the three dharmas of the object of dedication, the dedicator, and the dedication are not established even for a moment or an atom, so they are unborn by their own nature, or originally ceased and exhausted, that is, they have never existed. In the ultimate truth, Dharma can never be dedicated to Dharma, or there is no reason to dedicate. If one knows this way, not clinging to the three circles of dedication, and thus fully understands it, that is called a well-dedicated complete dedication. Third, summarize the meaning of these two. "If attached to signs, etc." is one verse. In short, taking the three dharmas such as what is dedicated to where as objects, dedicating with intention, but it must be understood that this is the principle of conventional illusion. If one clings to the characteristics of these three dharmas and dedicates, that is not a true dedication. If one knows that these three dharmas are of the nature of no characteristics and dedicates, that is a true dedication to enlightenment. Just as eating delicious food mixed with poison, even if the food is delicious, it will be harmed by the poison. Similarly, even if it is white Dharma, if it is clung to with a thought of true attachment, it is also considered like food mixed with poison, as the Buddha said. Second, the conventional dedication is, "Therefore, like this, etc." is one verse. Whether the dedication is pure or not, therefore, after knowing the faults and merits in this way, one should learn to dedicate completely. How the Buddhas understand or realize the merit of rejoicing and dedication without reversal, that is, how to dedicate in the conventional truth.
Chinese
是怎样的体性或相状？从中，以名言来说，产生不欺惑的果又是什么样的？以及，它们不以实有为意，具有怎样的特征？总之，领悟到二谛无别的自性后，诸佛如何随喜和回向，对此，我也应如是随喜，并如是完全回向。我认为，如同诸佛如何回向那样回向，即使自己不精通如何回向，也能通过随学其他智者的回向，而与正确的回向相符。如《普贤行愿品》中，文殊勇士等所说的两个偈颂一样。第二，如此回向的利益，从实和比喻两个方面详细阐述。第一，如此福德等一个偈颂。如前所说，如果将所有福德完全回向于大菩提，那么，原因是回向没有毒，其结果是不舍弃或获得佛果，并且如诸佛所说的正法大乘一样，如实宣说。如此以不执著的方式完全回向的勇士菩萨，将胜过世间所有执著的菩萨。第二，获得果位一切智和获得清净道波罗蜜多两种方式。第一种，以向导的比喻，将其他波罗蜜多引导至一切智。未画眼睛，即使其他波罗蜜多齐全，也无法获得一切智。第一，盲人向导等一个偈颂。如同没有眼睛的盲人，即使有无数个没有向导的人聚集在一起，也无法看到和知道自己面前的路，更不用说进入那条路，进入其他城市了，那是不可能的。同样，如果没有像眼睛一样的般若波罗蜜多，那么从自身来说，就像没有眼睛一样，布施等五个波罗蜜多，如果没有像向导一样的智慧抓住，没有那个朋友，
English
What is the nature or aspect of it? From that, in terms of expression, what kind of unfailing result arises? And what kind of characteristic do they have that does not focus on the truly existent? In short, after realizing the nature of the inseparability of the two truths, how do the Buddhas rejoice and dedicate? To that, I should also rejoice accordingly, and dedicate completely in that way. I think that dedicating as the Buddhas dedicate, even if one is not proficient in how to dedicate, one can conform to the correct dedication by following the dedication of other wise people. It is like the two verses spoken by Manjushri Warrior and others in the 'Samantabhadra's Prayer of Conduct'. Second, the benefits of such dedication are explained in detail from two aspects: reality and metaphor. First, one verse such as 'Thus merit'. As mentioned before, if all merits are completely dedicated to the Great Bodhi, then the reason is that the dedication is without poison, and the result is not abandoning or attaining Buddhahood, and speaking truthfully like the Great Vehicle of the Dharma spoken by the Buddhas. In this way, the hero Bodhisattva who completely dedicates in a non-attaching manner will overcome all the attached Bodhisattvas in the world. Second, there are two ways to attain the fruit of omniscience and to attain the pure path of the Paramitas. The first is to lead other Paramitas to omniscience by the metaphor of a guide. Without drawing the eyes, even if the other Paramitas are complete, omniscience cannot be attained. First, one verse such as 'Blind guide'. Just as a blind person without eyes, even if hundreds of thousands of people without a guide gather together, cannot see or know the road in front of them, let alone enter that road and enter another city, that is impossible. Similarly, if there is no Prajnaparamita like the eye, then from oneself, it is like being without eyes. The five Paramitas such as generosity, if wisdom does not grasp like a guide, without that friend,
Chinese
因为不了解圣道，所以无法触及圆满菩提之城。第二，何时智慧等一颂：何时布施等其他善法，如果三轮不思议的智慧之地完全被占据，那么那时它们就获得了眼睛，获得了此般若波罗蜜多的名称，并能轻易到达一切智智之城。例如，人的画像等工作，即使其他方面都已完整绘制完毕，但如果唯独缺少眼睛，即不完整，那么就像没有画上眼睛就无法完成画像，因此无法获得报酬一样，即使其他善行完备，如果没有智慧，也无法获得果报。因此，依靠了知一切法之真实性的智慧，将一切道转化为具足一切功德的空性，以必定成熟为具足一切功德的空性之智慧的智慧，不被其他道所夺，专注于果之母性的，以不缘一切相的全知之心回向，要知道这是大乘道的精髓。第二，以不缘而进入般若波罗蜜多之列，以虚空之譬喻显示，以及如果与之分离，道路则不完全清净之二种情况。第一，何时有为等一颂：何时对于有为和无为，以及属于白色和黑色之法的一切，以审视究竟实相的智慧进行辨析，摧毁能相执着，那时，如果不见它们有真实成立或名相的行境，乃至极微尘许，并且见到无处可住之义时，在世间就进入了般若波罗蜜多的行列，例如虚空，因为没有自性，所以不依赖于任何事物，与之相同。第二，如果我等一颂：如果即使被悲心所摄持，但由于没有破除所缘，而执着于“我应当修持胜者的智慧波罗蜜多”的处所，并且漂
English
Because one does not know the noble path, one cannot reach the city of perfect enlightenment. Second, "When wisdom," etc., one verse: When generosity, etc., other virtuous dharmas, if the ground of the wisdom that does not conceive of the three spheres is completely occupied, then at that time they will have found the eye, and having obtained the name of this perfection of wisdom, they will easily attain the city of omniscience. For example, the work of drawing a picture of a person, etc., even if other aspects have been completely drawn, but if only the eye is missing, that is, it is incomplete, then just as one cannot complete the picture without drawing the eye, and therefore cannot obtain the reward, so too, even if other virtues are complete, if there is no wisdom, one cannot obtain the result. Therefore, relying on the wisdom that knows the suchness of all dharmas, transforming all paths into emptiness endowed with all aspects, with the wisdom that is certain to ripen into the wisdom of emptiness endowed with all aspects, not being robbed by other paths, but focusing on the mother of the result, dedicating with the omniscient mind that does not fixate on anything, one should know that this is the essence of the Mahayana path. Second, entering the ranks of prajnaparamita by not fixating, shown by the example of space, and the two aspects of how the path is not completely purified if separated from it. First, "When conditioned," etc., one verse: When, for all that belongs to conditioned and unconditioned, and white and black dharmas, one analyzes with the wisdom that examines the ultimate reality, destroys the clinging to characteristics, and then, when one does not see that they are truly established or that there is any object of characteristics, even as small as an atom, and sees the meaning that there is no place to abide, then in the world one enters the ranks of the perfection of wisdom, just as space, because it has no own nature, does not rely on anything else at all, and is similar to that. Second, "If I," etc., one verse: If, even though seized by compassion, but because the object of focus has not been destroyed, one wanders in the place of clinging, saying, "I shall practice this perfection of wisdom of the victors," and
Chinese
如果存在执着于“哦啦啦”这样的显现的心，那么像这样将自己和他人的相续包括在内的有情众生视为所缘境而完全分别的菩萨，被称为有相菩萨。像这样的菩萨不是在修持殊胜的般若波罗蜜多。第三，关于信解。信心的利益，不信心的过患。因此，劝诫以信心精进于佛母有三点。第一点，菩萨等一颂：如果菩萨在往昔的生世中修持，在修持时，以听闻、受持、思维等方式修持这甚深般若波罗蜜多的意义，那么这些菩萨转生到这个世间后，由于往昔串习的力量，会精通般若波罗蜜多的意义，并且对此毫不犹豫，一旦听到这部经，那个人就会生起“我见到了导师”的想法，生起对导师的忆念，这个因会使他迅速证悟寂静大菩提。第二点，往昔修持时等一颂：如果有人在往昔修持时，供养和顶礼了无数的佛陀，积累了无量的福德，但是对大乘的密意，诸佛的般若波罗蜜多没有信心，也没有发愿获得它，那么现在一旦听到甚深般若波罗蜜多，那个小心量的人就会以身语意的邪行舍弃这甚深法，不恭敬它。舍弃它，就等于舍弃了三世诸佛的一切遍知法，成为没有圣法救护的人，那个人会堕入无间地狱，并在世界成住坏空的无数劫中，经历痛苦等等无量的过患。第三点，因此等一颂：对什么有信心，利益就大，对什么没有信心，过患就大，因此，如果想要证得佛陀的殊胜智慧，就应该对诸佛之母生起信心，因为这是证得佛陀智慧不可或缺的殊胜因缘。现在就像遇到了珍宝岛一样的如来教法，在这个时候要让它有果报。
English
If there is a mind that clings to appearances, saying "ola la," then a Bodhisattva who fully conceptualizes sentient beings, including oneself and others, as objects of focus is called an object-oriented Bodhisattva. Such a Bodhisattva is not practicing the supreme Perfection of Wisdom. Third, regarding faith: the benefits of faith, the faults of lack of faith. Therefore, there are three exhortations to diligently cultivate faith in the Mother. First, the verse beginning with "Bodhisattva": If a Bodhisattva practices in previous lives, when practicing, listening to, holding, and contemplating the meaning of the profound Perfection of Wisdom, then those beings, born in this world due to the power of previous habits, will become skilled in the meaning of the Perfection of Wisdom and will have no doubt about it. As soon as they hear this text, that person will think, "I have seen the teacher," and the cause of generating the recognition of the teacher will quickly realize the great, peaceful enlightenment. Second, the verse beginning with "When practicing in the past": If someone, when practicing in the past, has served and made offerings to countless Buddhas and accumulated merit, but does not have faith in the Great Vehicle's intention, the Perfection of Wisdom of the Victorious Ones, and has not prayed to attain it, then as soon as they hear the profound Perfection of Wisdom, that small-minded person will abandon this profound Dharma through the wrong conduct of body, speech, and mind, and will not respect it. By abandoning it, they will abandon all the omniscient Dharma of the Buddhas of the three times, and having become without the protection of the noble Dharma, that person will go to the Avici hell and experience suffering for countless eons of the world's formation and destruction, and so on, immeasurable faults are spoken of. Third, the verse beginning with "Therefore": Since there is great benefit in having faith and great fault in not having faith, therefore, if you want to touch the supreme wisdom of the Buddha, have faith in this Mother of the Victorious Ones, for this is the unique cause without which it cannot arise. Now, like encountering a jewel island, in this time of encountering the teachings of the Thus-Gone One, let it be fruitful.