Chinese
对于三界轮回处所中毁灭的众生，如果能够如实地宣说作为其对治、无所缘的诸法空性，那该有多好啊。应当这样做，生起大悲心。如果自己视一切法为无实，那么由于他人受实执的支配而流转轮回的众生，永远也不会舍弃他们，自然而然地生起大悲心，并且从这里生起如前所说的八法齐头并进以及关爱他人的大悲心，这也是法性使然。因此，想要获得增上生和决定胜果位的人们，即使投入到布施、持戒和禅修所产生的善根中，也能获得巨大的利益。但相比之下，究竟对治二障的最深奥、远离一切戏论的证悟空性的智慧才是最殊胜的。因此，为了生起这种智慧，理应努力闻思清净之法。如《宝性论》中所说：因为布施能成办受用圆满，持戒能生天界，禅修能遣除烦恼，智慧能遣除烦恼和所知，因此，智慧最为殊胜，而听闻是智慧之因。章节的名称是：《入菩萨行论》中的智慧波罗蜜多品，第九品。第四，将如此积累的果实回向于利他之品的章节中，分为回向的简略开示和广说两部分。第一部分是：诸佛菩萨利益众生之事显现为大小等，是往昔发心和愿力的力量所致。而且，对于如意宝般的二资粮，如果不以愿力加以擦拭，就不会产生所需的果实。因此，最后的回向和发愿非常重要。这两者的区别在于，按照自宗，积累善根后，将其回向于众生的究竟菩提，而与积累善根无关，只是希望一切众生都能获得究竟菩提，这就像是发愿。因此，必须确定这一点，并且了解不将善根回向于利他的过失。
English
For sentient beings who are ruined in the realms of the three realms of samsara, how wonderful it would be if emptiness, which reveals all dharmas as without object of focus, could be truly taught as the antidote to that. Having generated great compassion, one should act in such a way. If one sees all dharmas as unreal, then great compassion, which never abandons sentient beings wandering in samsara due to the power of others' clinging to reality, will arise spontaneously, and from here, the arising of the mind of great compassion that cherishes others, with the eight dharmas being equal, as mentioned before, is also the nature of dharma. Therefore, those who wish to attain the states of higher realms and definite goodness, even if they engage in the virtues arising from generosity, discipline, and meditation, will obtain great benefits. However, the wisdom that realizes emptiness, which is the ultimate antidote to the two obscurations, profound, and free from all elaborations, is the most supreme. Therefore, it is appropriate to strive for pure hearing and contemplation for the sake of generating that. As it is said in the Uttaratantra: 'Because generosity accomplishes the perfection of enjoyment, discipline leads to higher realms, meditation eliminates afflictions, and wisdom eliminates all afflictions and objects of knowledge, therefore, this is the most supreme, and hearing is the cause of that.' This is what was said. The title of the chapter is: The ninth chapter, the chapter on the Perfection of Wisdom, from Engaging in the Bodhisattva's Conduct. Fourth, in the chapter on dedicating the fruits of such cultivation for the benefit of others, there are two parts: a concise teaching on dedication and an extensive explanation. The first part is: The activities of the Buddhas and Bodhisattvas for the benefit of beings appear in various sizes, etc., due to the power of their previous aspirations and prayers. Moreover, if the two accumulations, like a wish-fulfilling jewel, are not polished with prayers, the desired results will not arise. Therefore, this final dedication and aspiration are very important. The difference between these two is that, according to our own system, after accumulating merit, one dedicates it to the ultimate enlightenment of sentient beings, while without accumulating merit, one simply wishes that all sentient beings may attain ultimate enlightenment, which is like making a prayer. Therefore, it is necessary to ascertain this and understand the faults of not dedicating merit for the benefit of others.
Chinese
如是说，未回向与邪回向，向他人宣告与生起后悔，是善业消尽的四因。如是说，回向之功德，回向是不尽之路，是增长与转变之法性。如是，若未回向善根，则嗔恨等有诸多耗尽善业之因，故当行回向。若回向菩提，则所做之善，譬如水滴落入大海，直至大海未尽之间不会穷尽一般，回向菩提之善业，亦在未证得菩提之前不会穷尽，且以增长之方式与菩提相连。如《无尽慧经》云：‘如水滴落入大海中，直至大海未尽其亦不尽，如是回向菩提之善业，直至菩提未证其亦不尽。’如是说。所做之善根，与虚空等同之有情数量等同增长，且转变为证得大菩提佛果之因。譬如，好的黄金，由熟练的金匠制成饰品等物品，分为劣等、中等和上等，转变为佛像和头饰一般。回向亦是如此，以三轮不思议之智慧摄持的回向是无毒回向，若未摄持则是有毒回向。无毒回向本身，若在回向善根后以空性来增益，则是断见，因此并非三轮不思议之回向，全知法王如是说。因此，应如是回向，回向者自己、回向之善根和回向之对境三者，以显现而无自性的三轮无所缘之方式回向。若不知晓且未来不能做到三轮无所缘之回向，则如诸佛世尊、文殊菩萨和普贤菩萨等如何回向一般，我也将此等善根完全回向，并回向之，如是思念，如忏悔文和《普贤行愿品》一般，或念诵三世诸佛等，以及文殊勇士等，以此回向，则仅能获得与无毒三轮无所缘回向相似的结果。
English
As it is said, not dedicating and wrongly dedicating, announcing to others and generating regret, are the four causes of exhausting virtuous deeds. As it is said, the merit of dedication, dedication is the inexhaustible path, it is the nature of increasing and transforming. Thus, if the root of virtue is not dedicated, there are many causes for exhausting virtue, such as hatred, so dedication should be done. If dedicated to Bodhi, then whatever is done, for example, like a drop of water falling into the ocean, it will not be exhausted until the ocean exists. Similarly, the virtue of dedicating to Bodhi will not be exhausted until it is attained, and it will be connected to Bodhi through increase. As it is said in the Sutra of Inexhaustible Intelligence: 'Just as a drop of water falls into the great ocean, it will not be exhausted until the ocean is exhausted. Similarly, the virtue of dedicating to Bodhi will not be exhausted until Bodhi is attained.' It is said. Whatever root of virtue is done, it increases equally with the number of sentient beings equal to space, and it is transformed into the cause of attaining the great Bodhi Buddhahood. For example, good gold is made into ornaments and other objects by a skilled goldsmith, divided into inferior, medium, and superior, and transformed into Buddha statues and headdresses. Dedication is also like this, dedication that is grasped by the wisdom of non-conceptualizing the three spheres is a non-toxic dedication, and if it is not grasped, it is a toxic dedication. Even in the non-toxic dedication itself, if after dedicating the root of virtue, it is increased by emptiness, it is a nihilistic view, so it is not a dedication of non-conceptualizing the three spheres, as the Omniscient Dharma Lord said. Therefore, one should dedicate in this way, the dedicator himself, the virtue to be dedicated, and the object of dedication, the three spheres that appear but have no inherent existence, in a way that is without focus. If one does not know and cannot do such a dedication of the three spheres without focus in the future, then just as the Buddhas, Bhagavan, Manjushri, and Samantabhadra, etc., dedicate, I will also completely dedicate these roots of virtue, and dedicate them, thinking like this, like the confession and the conduct of Samantabhadra, or reciting the Buddhas who have gone to the three times, etc., and Manjushri the Hero, etc., by dedicating in this way, one will only obtain a result that is similar to the non-toxic dedication of the three spheres without focus.
Chinese
因为智者们这样说过，所以这是非常重要的关键。对此，自己做了回向和发愿之后，需要其他圣洁之人，即见到真谛和戒律极其清净的人们随喜。据说，回向和发愿如果不是自己做的，别人做也是不行的。回向的善根也要从自己的内心施舍出去才能回向。以前，毗舍离城的人们，那些堪为三十三天之神的幸福安乐的享受者们，在迎请佛陀世尊及其眷属到桑嘎杜卡时，那些毗舍离城的人们的父母，因为吝啬的缘故转生为饿鬼的人们前来请求说："请你们为我们回向供养吧。"世尊说："为什么要为你们回向供养呢？"他们回答说："我们是这些毗舍离城的人们的父母啊。"世尊说："那么明天变成毗舍离城的人吧，我就回向。"那些饿鬼因为害羞而不敢来。世尊说："你们造恶业的时候不害羞，现在得到了恶劣的身体，有什么可害羞的呢？来了就回向，不来就不回向。"他们答应明天来，正如所说的那样来了。毗舍离城的人们非常害怕和恐惧，如来对他们说："这些人是你们的父母，因为吝啬而转生为饿鬼，来请求回向，你们要为他们回向这些供养吗？"他们也说："回向，非常回向。"所以，回向的善根要从内心施舍出去才能回向。即使这样，特别是对于那些破了密宗誓言的人来说，无论做什么样的发愿和守护，都会适得其反。例如，如果说"愿你长寿"，反而会变成短命等等。据说，所有的守护都会变成诅咒和降伏，所以，他们为自己发愿等等，也不知道会变成什么样。对此，回向的见证人，在面前的虚空中，观想十方三世的诸佛世尊及其菩萨眷属如亲眼所见般迎请安住，或者，
English
Because the wise have said, this is an extremely important point. Regarding this, after making dedications and aspirations oneself, it is necessary for other holy individuals, those who have seen the truth and whose discipline is extremely pure, to rejoice in it. It is said that if the dedication and aspiration are not done by oneself, it will not work if done by others. The root of virtue to be dedicated must also be given away from one's own mind in order to dedicate it. Previously, the Vaishali people, those who were worthy of being examples of the gods of the Thirty-Three, possessing happiness and enjoyment, when inviting the Buddha, the Bhagavan, along with his retinue to Sanghaduka, the parents of those Vaishali people, who were born as pretas due to stinginess, came and requested, "Please dedicate the offerings for our sake." When the Bhagavan said, "Why should I dedicate the offerings for your sake?" they replied, "We are the parents of these Vaishali people." The Bhagavan said, "Then come as Vaishali people tomorrow, and I will dedicate it." Those pretas were too ashamed to come. The Bhagavan said, "If you are not ashamed when accumulating bad karma, then why are you ashamed now that you have taken a bad body? If you come, I will dedicate it; if you don't come, I will not dedicate it." They promised to come the next day, and they came as they had said. The Vaishali people were very frightened and terrified, and the Tathagata said to them, "These are your parents, who were born as pretas due to stinginess, and they have come to ask for dedication. Will you dedicate these offerings of yours to them?" They also said, "Dedicate, very much dedicate." Therefore, the root of virtue to be dedicated must be given away from the heart in order to dedicate it. Even so, especially for those who have broken the samaya of secret mantra, whatever aspirations and protections they do will all go awry. For example, if one says, "May you live long," it will turn into a short life, and so on. It is said that all protections will turn into curses and imprecations, so it is not known what will happen even if they make aspirations for their own sake. Regarding this, the witness of the dedication, in the sky in front, visualize the Buddhas, the Bhagavat, along with their Bodhisattva retinue of the ten directions and three times, being invited and residing as if actually present, or,
Chinese
以对行持的信力，所有胜者皆于心中现前。如是，一微尘上具微尘数诸佛，于诸佛子中央安住。如是所有法界无余，皆信解为广大所充满。如是思维作为回向的见证。谁作回向呢？往昔寂天和现在我们自己。回向什么呢？寂天菩萨的行持，思维发起殊胜菩提心，以及结合六度波罗蜜多的修持而著述的善根。现在我们自己以书写、供养、布施等十种行法进入菩萨行，对此所作的善根。而且，往昔寂天已将此《入行论》三时所涉之所有善根，以三轮体空的方式回向完毕，因此我们的善根也已被导师回向。然而，我们自己的善根也要与寂天菩菩萨的善根一同混合，譬如将水滴融入大海一般进行回向，如是说。总而言之，以精勤于《入行论》的善根为代表，将自他一切众生三时所积之所有善根汇集一处，以此之力，为了如虚空般无边无际的一切有情众生，为了获得圆满正等觉之果位，发起殊胜菩提心，并真实进入菩萨行，即布施等六度波罗蜜多。如是，无因则不生大菩提果，故为得大菩提果而回向，与此处为行持之因而回向，二者意义相同。因此，愿一切有情众生，从始至终皆以菩萨行用于善法，相互之间无有贪嗔等争斗，从而具足安乐。如是与愿文相连，若具足则有何不可，如是与希求相连，我将成办具足之事。