Chinese
例如，舍利子，在大战之中，那些为了守护众多生命而站在军队前方的众生会变得稀少。又，舍利子，那些被认为是勇敢者，从战争中彻底获胜的人，就像在极其残酷的战争时期，为了众多生命而站在军队前方一样。舍利子，在那时，当正法极度接近毁灭时，那些以殊胜意乐希求完全寂灭的人，那些勇敢、精进、坚定，装备坚固铠甲的人，他们会生起大精进的力量，战胜魔军，并从这般珍贵的佛法中获取少许精华。那是什么原因呢？舍利子，即使仅仅抛弃一句四句偈，也不随喜，反而争论，并向众人宣告和告知“这是佛所说的”，这就是随喜过去、未来和现在的诸佛世尊所善说之法。舍利子，我不说那样的人所获得的福德果报微小，他们将具足等同虚空的福德聚。那是什么原因呢？舍利子，像那样的高尚之人极其稀有，被称为殊胜之人。被称为最胜之人。被称为勇士。被称为伟人。那是如来之法的方面。他们不争吵，不冲突。他们精勤地作为核心。舍利子，直至死亡的尽头都要精勤地作为核心。直至死亡的尽头都要完全受持正法。直至死亡的尽头都要信解空性。舍利子，如果具备这四种法，那么在那个时候，在那个时期，就是正法彻底毁灭的时期，正法隐没的时期，破戒之方增多的时期，世间广为寻求隐秘之语的时期，末劫时期，众生浊世时期，寿命浊世时期，烦恼浊世时期，见解浊世时期。
English
For example, Shariputra, in the midst of a great war, those beings who stand at the front of the army to protect many lives will become few. Again, Shariputra, those who are deemed brave and who completely triumph in battle, just as they stand at the front of the army for the sake of many lives during a time of extremely fierce warfare, similarly, Shariputra, at that time, when the sacred Dharma is very close to destruction, those who desire complete nirvana with superior intention, those who are brave, diligent, steadfast, and equipped with strong armor, they will generate the power of great diligence, overcome the armies of Mara, and take a little essence from this precious Dharma. Why is that? Shariputra, even if one were to abandon just one four-line verse, not rejoice in it, but argue and proclaim and make known to many people, "This is what the Buddha said," that is rejoicing in what has been well-spoken by the Buddhas, the Bhagavat, of the past, future, and present. Shariputra, I do not say that the ripening of merit for such persons is small; they will possess a mass of merit equal to the sky. Why is that? Shariputra, such noble beings are extremely rare; they are called supreme beings. They are called the best of beings. They are called heroes. They are called great beings. That is the aspect of the Dharma of the Tathagata. They do not quarrel, they do not conflict. They make diligence their essence. Shariputra, until the end of death, diligence should be made the essence. Until the end of death, the sacred Dharma should be fully upheld. Until the end of death, emptiness should be trusted. Shariputra, if one possesses these four qualities, then at that time, in that period, it is the time when the sacred Dharma is utterly destroyed, the time when the sacred Dharma disappears, the time when the side of immoral conduct increases, the time when the secret words that benefit the world are widely sought, the time of the degenerate age, the time of the degenerate beings, the time of the degenerate lifespan, the time of the degenerate afflictions, the time of the degenerate views.
Chinese
于三时中安住。于斗诤就近寂灭中安住。不应与佛之菩提分离。舍利子，于此三时中善安住。如是说。慧海所问经中亦云：如来之圣法执持者，即是对如来作承侍。执持诸佛之宝藏，是为可信赖处，于十方中，是为供养诸佛。诸佛眼所见之众多刹土，充满珍宝而献于如来。于衰败之时，如如何执持正法，尔时福德聚即尔许增长。如是说。彼等之功德利益等，纵经恒河沙数劫不断宣说，然此执持正法之利益，以言语宣说亦不能至边际。如是等广说。第三、如是之利益，由此广大善行所生之福德事物，于何处如何回向之理。回向之分类。回向之理由。回向之方式三者。初者亦分：回向之体性。回向之词义。回向之分类三者。体性者，乃将所有超离世间之善根，为利他而以意力完全转为圆满菩提之因。词义者，乃由“巴日那达”（藏文，梵文天城体：परिनत，梵文罗马拟音：parinata，汉语字面意思：完全转变）之语而来，乃完全转变或增长之意，乃将低劣转为殊胜，将少量转为众多之义。分类有二，以具足三轮对实执著之心，回向于天人及声缘之地，是不清净者。以不具足三轮对实执著之心，回向于不住之涅槃，是为清净者。第二、回向之理由有二，初者，未回向之过患者，任何有为之善，若未以方便智慧双运之特殊回向来增长，则易为违品所摧毁，且于中阴时将耗尽。入行论云：千劫所积聚，布施供养佛，一切诸善行，一嗔能摧毁。经中云：种姓之子菩萨四法
English
May they abide in the three times. May they abide in the near pacification of strife. May they not be separated from the enlightenment of the Buddhas. Shariputra, may they abide well in these three times. Thus it was said. Also in the Sutra Requested by Ocean of Intelligence: Holding the sacred Dharma of the Thus-Gone One, is to serve the Thus-Gone One. Holding the treasury of the Victorious Ones, is a reliable place, and in the ten directions, it is to offer to the Buddhas. Many lands seen by the eyes of the Buddhas, filled with jewels, are offered to the Thus-Gone One. In times of decline, just as one holds the true Dharma, so much does the accumulation of merit increase. Thus it is said. The qualities and benefits of these, even if spoken of continuously for kalpas, the benefits of holding the true Dharma cannot be exhausted by words. Thus and so forth, it is extensively taught. Thirdly, how to dedicate the object of merit arising from such a great deed of benefit. The classification of dedication. The reason for dedication. And the manner of dedication, these three. The first also has three: the nature of dedication, the definition, and the divisions. The nature is to completely transform all transcendent roots of virtue into the cause of perfect enlightenment for the sake of others, through the power of intention. The definition comes from the word "parinata" (藏文：པ་རི་ཎ་ཏ་，梵文天城体：परिनत，梵文罗马拟音：parinata，汉语字面意思：完全转变), meaning to completely transform or increase, meaning to transform the inferior into the superior, and to increase the small into the many. There are two divisions: dedicating to the realms of gods and humans and hearers and self-realizers with a mind attached to the truth of the three spheres is impure. Dedicating to non-abiding nirvana with a mind free from attachment to the truth of the three spheres is pure. Secondly, there are two reasons for dedication. The first is the fault of not dedicating: any conditioned virtue, if not increased by a special dedication that combines skillful means and wisdom, is easily destroyed by opposing forces and will be exhausted in the bardo. The Bodhisattvacharyavatara says: "The merit accumulated over a thousand eons, such as giving and offering to the Sugatas, all virtuous deeds, can be destroyed by a single moment of anger." The Sutra says: "Son of lineage, Bodhisattva, four dharmas.
Chinese
具备这些的人的布施会穷尽。哪四种呢？即是，没有回向，不善巧方便，想要生于下劣之处，以及依止恶友。种姓之子，菩萨具备这四种法，他们的布施就会完全穷尽。如是说。不仅如此，没有以回向摄持的，也不入于大乘之列。如《宝鬘论》所说：声闻乘比之，菩萨之愿和行，未说完全回向故，怎能成菩萨？如是。第二，回向的利益。《慧海请问经》中说：慧海，比如将一捧灰撒在沙地上，会迅速干涸。如果将其撒入大海中，那么在整个大海未干涸之前，这捧灰也不会干涸。慧海，同样，积累的善根，如果以后悔、吝啬、下劣和邪见回向，就会耗尽。如果回向于一切种智的大海，就不会耗尽，而且会越来越增长。如《入行论》所说：其他善行如芭蕉，结果后即坏灭。菩提心树恒常结果实，不尽反增益。如是。在《摄颂》中也说：何为善巧方便的菩萨，对这些福德之事物随喜后，为利有情将殊胜菩提完全回向，以完全回向能胜伏一切有情。如是说。第三，回向的方式。有四种，即回向的善根，回向之处，为谁回向，以及如何回向。首先，如《秘密不可思议经》所说：于空性此信解，亦不舍弃菩提心，奉持殊胜之妙法，此乃积累诸福德。如是，将众多清净善行的河流汇集一处，成为无尽的法布施的广大福德之海。
English
The generosity of those who possess these qualities will be exhausted. What are the four? Namely, not dedicating, being unskilled in means, desiring to be born in a lower state, and relying on evil friends. Son of lineage, the generosity of bodhisattvas who possess these four qualities will be completely exhausted. Thus it is said. Moreover, that which is not grasped by dedication is not included in the category of the Great Vehicle. As it says in the "Ratnavali": Compared to the Hearer Vehicle, the aspiration and conduct of a bodhisattva, since complete dedication is not mentioned, how can one become a bodhisattva? Thus it is. Second, the benefits of dedication. In the "Sutra Requested by Ocean of Wisdom," it says: Ocean of Wisdom, just as if a handful of ash is scattered on sand, it will quickly dry up. If it is scattered in the great ocean, then as long as the great ocean itself is not exhausted and dried up, that handful of ash will not dry up either. Ocean of Wisdom, similarly, the roots of virtue that are accumulated, if dedicated with regret, stinginess, inferiority, and wrong views, will be exhausted. If dedicated to the great ocean of all-knowingness, it will not be exhausted and will increase more and more. As it says in the "Bodhicharyavatara": Other virtues are like plantain trees, which perish after producing fruit. The Bodhi-mind tree always bears fruit, and increases without end. Thus it is. In the "Compendium Sutra" it also says: Whatever skillful bodhisattva rejoices in these objects of meritorious action, and dedicates the supreme and excellent Bodhi completely for the sake of sentient beings, by completely dedicating, he overcomes all beings. Thus it is said. Third, the manner of dedication. There are four: the virtue to be dedicated, the place to dedicate to, for whom to dedicate, and how to dedicate. First, as it says in the "Secret Inconceivable Sutra": Here, having faith in emptiness, and not abandoning the Bodhi-mind, holding the supreme Dharma, this is the accumulation of merit. Thus, gathering many rivers of pure virtuous deeds into one place, it becomes a vast ocean of merit, an inexhaustible Dharma-dana.
Chinese
这象征着从母本复制产生的白色名声的波浪涌向顶峰。将过去、现在、未来三世诸佛、菩萨、声闻、缘觉各自的圣众所拥有的一切善根，以及自他一切的身体、受用、善聚之海全部汇集起来回向。经中说：从最初发起殊胜菩提心，到引导者们的正法灭尽之时，此间诸佛的福德，与波罗蜜多相应以及佛陀的任何法，以及所有佛子们和声闻，有学与无学之善，有漏与无漏之善，汇集后菩提萨埵随喜，为利有情，为菩提之因，全部回向。又如《金刚幢回向品》中说：所有众生的所有善根，已作、将作、以及正在作的，如贤劫一样，在这样的地上，从各方面都与贤善相应。又如《入行论》中说：身体以及受用，还有三世所生的善，为了成办一切有情之利益，毫不吝惜地施舍。如是等等。第二，是圆满具足断证功德的不住涅槃之果位。如《普贤行愿品》中说：所有善根都回向于佛陀的果位。又如《二万颂》中说：此善根除了回向于一切种智之外，不能回向于声闻和缘觉的果位。如是等等。第三，是为了从无始以来，以怨亲中立的自性，相互关联的无边有情众生。如《入行论》中说：无论是直接还是间接，除了有情之利益外，什么也不做。为了有情之利益，一切都回向于菩提之因。如是等等。如此回向，如同有情界一样，利益也是无量的。如《宝鬘论》中说：有情界没有穷尽，利益有情的意乐也是如此。如是等等。福德之事物，有情之
English
This symbolizes the waves of white fame arising from the reproduction of the mother copy, surging to the peak. All the roots of virtue possessed by the Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas of the three times, along with their respective assemblies, and all the bodies, enjoyments, and oceans of merit of oneself and others, are gathered together and dedicated. As it is said in the Sutra: From the initial arising of the supreme Bodhichitta to the time when the Dharma of the guides is exhausted, whatever merit the Buddhas have in between, whatever Dharma is associated with the Paramitas and the Buddhas, and whatever merit, tainted or untainted, of all the Buddha's sons, Shravakas, learners, and non-learners, is gathered together, and the Bodhisattvas rejoice, and for the sake of benefiting sentient beings, for the cause of Bodhi, all is dedicated. And as it is said in the chapter on dedication in the Vajradhvaja: Whatever roots of virtue all beings have, those that have been done, will be done, and are being done, like the Bhadrakalpa, on such grounds, may all be completely connected with goodness in every way. And as it is said in the Bodhicharyavatara: The body and likewise enjoyments, and the merit born in the three times, for the sake of accomplishing the benefit of all sentient beings, are given away without any reservation. And so on. Secondly, it is solely the state of non-abiding great Nirvana, which is the nature of fully possessing abandonment and realization. As it is said in the Sutra of Complete Dedication: All roots of virtue are dedicated to the state of Buddhahood. And as it is said in the Twenty Thousand Verses: This root of virtue, except for dedicating it to the state of omniscience, should not be dedicated to the state of Shravakas and Pratyekabuddhas. And so on. Thirdly, it is for the sake of all limitless sentient beings who, from beginningless time, have been mutually connected in the nature of enemies, friends, and neutrals. As it is said in the Bodhicharyavatara: Whether directly or indirectly, do nothing other than the benefit of sentient beings. For the sake of the benefit of sentient beings alone, dedicate everything to the cause of Bodhi. And so on. Having dedicated in this way, the benefit is immeasurable, just like the realm of sentient beings. As it is said in the Ratnavali: The realm of sentient beings is endless, and the intention to benefit them is likewise. And so on. The object of merit, the sentient beings,