Chinese
这将会彻底毁灭。因为世尊、如来、应供、正等觉释迦牟尼佛从无数百千万亿劫以来都精进修行。因此，应当守护它，不要让它彻底毁灭。要完全理解它。应当守护它，不要让它浪费掉。要发起精进。例如，舍利子，如果有一个人只有一个儿子，他慈爱、疼爱、可爱，看起来没有任何不顺心，但这个儿子却掉进了一个巨大的悬崖。那个人抓住他的手，像这样极力抓住，不让他掉进众生地狱的悬崖。舍利子，同样，那些有信心的善男子，不会舍弃这无上的佛法僧三宝，并且希望从轮回中解脱，他们会在那个时候完全守护正法，我会将这无上的菩提托付给他们。例如，舍利子，在一场大战中，那些为了保护众多人而站在军队前方的众生会变得稀少。还有，舍利子，那些被认为是勇士并从战争中彻底获胜的人，就像在极其残酷的战争时期，为了众多人而站在军队前方一样。舍利子，同样，当正法濒临毁灭之际，那些以殊胜的意乐渴望完全从轮回中解脱的人，那些勇敢、精进、坚定、身披坚固铠甲的人，他们会生起巨大的精进力量，战胜魔军，并从这样的佛法僧三宝中获取少许精华。那是什么原因呢？舍利子，即使仅仅舍弃一句四句偈，也不应该随喜，而应该争辩说：‘这是佛所说的。’这样向众人宣告并让他们知晓，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，我不会说像那样的人们的福德果报很小。
English
This will be utterly destroyed. Because the Bhagavan, the Tathagata, the Arhat, the Perfectly Awakened Buddha Shakyamuni has practiced austerities since countless billions of trillions of kalpas. Therefore, it should be guarded so that it does not become utterly destroyed. It should be fully understood. It should be guarded; it should not be wasted. Exert diligence. For example, Shariputra, if a man has an only son who is loving, affectionate, pleasing, and appears without any displeasure, and that son falls into a great precipice, and he seizes him by the hand, holding him tightly so that he does not fall into the precipice of the hell of sentient beings, in the same way, Shariputra, those noble sons who have faith in me and do not completely abandon this unsurpassed Triple Gem, and who also hope for liberation from suffering, at that time they will completely uphold the sacred Dharma, and I shall entrust this supreme enlightenment to them. For example, Shariputra, in the midst of a great battle, those beings who stand in front of the army to protect many people will become few. Again, Shariputra, those who have been made worthy of valor and who completely triumph in battle, just as in the time of a great and unbearable war, they stand in front of the army for the sake of many people, in the same way, Shariputra, at the time when the sacred Dharma is very close to destruction, those who desire complete liberation from suffering with superior intention, those who are brave, diligent, steadfast, and wear strong armor, they will generate the power of great diligence, conquer the army of demons, and take a little essence from this kind of Triple Gem. What is the reason for that? Shariputra, even if one abandons just one four-line verse, one should not rejoice in it, but should argue, 'This is what the Buddha said.' Thus proclaiming and making it known to many people 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 of such persons is small.
Chinese
将获得等同虚空的福德聚。那是什么缘故呢？舍利子，像那样殊胜的士夫非常稀有，被称为最胜士夫，被称为殊胜士夫，被称为勇猛士夫，被称为大士夫。那是如来之法的方面。那些不争吵，不冲突。那些精进作为核心，舍利子，直至死亡的边际都要精进作为核心。直至死亡的边际都要完全受持正法。直至死亡的边际都要信解空性。舍利子，如果具备这四法，在那个时候，在那个时期，就是正法极度坏灭之时，就是正法隐没之时，就是破戒之方增多之时，就是世间追求远遁之隐语增多之时，就是劫浊之时，就是有情浊之时，就是寿命浊之时，就是烦恼浊之时，就是见浊之时。应当安住于三时。应当安住于息灭斗争。不应与佛陀的菩提分离，舍利子，应当善住于这三个时期。如是说。慧海所问经中也说：受持如来之正法，即是对如来作承侍。是诸佛之宝藏的可靠护持者，于十方供养诸佛。以佛眼所见之众多刹土，充满珍宝而供养如来，不如衰败之时如法受持，不能增长如此之福德聚。如是说。那些功德利益，即使恒常不断地宣说无量劫，受持正法的这些利益，也无法以言语穷尽。如是等等广说。第三，像那样具有利益的广大善行所生的福德之事物，分为两种：以对三轮有真实执着的念头，回向于天人和声缘的处所，是不清净的；以对三轮无真实执着的念头，回向于不住涅槃，是清净的。
English
One will become endowed with a mass of merit equal to space. What is the reason for that? Shariputra, such an excellent person is extremely rare. He is called the supreme person, he is called the excellent person, he is called the brave person, he is called the great person. That is the aspect of the Dharma of the Thus-Gone One. Those do not quarrel, do not conflict. Those make diligence their essence. Shariputra, until the end of death, one should make diligence one's essence. Until the end of death, one should completely uphold the true Dharma. Until the end of death, one should have faith in emptiness. Shariputra, if one possesses these four qualities, at that time, at that period, it is the time when the true Dharma is utterly destroyed, it is the time when the true Dharma disappears, it is the time when the side of immoral conduct increases, it is the time when the secret words of worldly escapism are frequently sought, it is the time of the degenerate age, it is the time of the degenerate sentient beings, it is the time of the degenerate lifespan, it is the time of the degenerate afflictions, it is the time of the degenerate views. One should abide in the three times. One should abide in the near pacification of strife. One should not be separated from the enlightenment of the Buddha. Shariputra, one should abide well in these three times. Thus it was said. In the Sutra Requested by Sagaramati, it is also said: Holding the true Dharma of the Thus-Gone One is making service to the Thus-Gone One. It is a reliable guardian of the treasury of the Victorious Ones, and it is offering to the Buddhas in all ten directions. Many fields seen by the eyes of the Buddhas, filled with jewels, are offered to the Thus-Gone One. In the time of decline, there is no increase of such a mass of merit as holding the Dharma according to the Dharma. Thus it is said. The qualities and benefits of those, even if they are constantly spoken of for endless eons, these benefits of holding the true Dharma will not come to an end by speaking. Thus, and so on, it is widely spoken. Third, the object of merit arising from such a beneficial and vast virtuous deed is divided into two: dedicating to the realms of gods and humans, and hearers and self-realizers, with a mind of true clinging to the three spheres, is impure; dedicating to non-abiding nirvana, with a mind free from true clinging to the three spheres, is pure.
Chinese
我等如何回向之理？回向之分类、必须宣说的理由、回向之方式等三者。首先，在第一者中，有回向之体性、词义、分类等三者。第一者是：将世间和出世间的一切善根，为了他人的利益，以圆满菩提之因，用智慧的力量完全转变。词义是，从“巴日那达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之语而来，意为完全转变或增广，具有将低劣转为殊胜，将少量增广为众多的含义。第二，必须回向的理由有二。第一，不回向的过患是：无论是有为的善根是何种，如果没有以方便和智慧相结合的特殊回向来增广，就容易被不顺之品摧毁，并且在中阴时会白白浪费。如《入行论》云：“千劫所积聚，布施供善逝，一切诸善行，一嗔能摧毁。”又如经部中说：“善男子，具有四法的菩萨的布施会耗尽。四法是什么呢？即：不回向、不善巧方便、希望生于低劣之处、依止恶友。善男子，具有这四法的菩萨的布施会完全耗尽。”不仅如此，不以回向摄持，甚至不能进入大乘的范畴。如《宝鬘论》云：“声闻乘中未曾说，菩萨之愿及行回，故彼如何成菩萨？”就是这样。第二，回向的利益是，在《慧海请问经》中说：“慧海，比如将一捧灰撒在沙地上，会迅速干燥。如果将其撒入大海中，那么直到大海干涸之前，这捧灰也不会干涸。慧海，同样，所做的善根，如果以后悔、吝啬、低劣和邪恶之心回向，就会耗尽。如果回向于一切遍知之性的广阔大海，就不会耗尽。”
English
How do we dedicate? The classification of dedication, the reasons for needing to express it, and the methods of dedication are threefold. Firstly, within the first of these, there are three aspects: the nature of dedication, its definition, and its divisions. The first is: transforming all mundane and supramundane virtuous roots into the cause of perfect enlightenment for the benefit of others, through the power of wisdom. The definition is that it comes from the word "Parinata" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), meaning to completely transform or expand, having the meaning of transforming the inferior into the supreme and expanding the small into the large. Secondly, there are two reasons why dedication is necessary. First, the faults of not dedicating are: no matter what kind of conditioned virtuous root it is, if it is not expanded by a special dedication that combines skillful means and wisdom, it will be easily destroyed by opposing forces and will be wasted in the bardo. As it says in the Bodhicharyavatara: "The merit amassed in a thousand eons, from offerings, gifts, and worship to the Sugatas, all those virtuous deeds, a single moment of anger can destroy." And as it says in the Sutra: "Sons of good family, the generosity of Bodhisattvas who possess four qualities will be exhausted. What are the four? They are: not dedicating, not being skilled in means, wishing to be born in a lower realm, and relying on evil friends. Sons of good family, the generosity of Bodhisattvas who possess these four qualities will be completely exhausted." Moreover, what is not grasped by dedication is not even included in the category of the Great Vehicle. As it says in the Ratnavali: "The aspirations and conduct of Bodhisattvas, and the dedication of merit, are not taught in the Hearer's Vehicle, so how could it become a Bodhisattva?" That is how it is. Secondly, the benefits of dedication are, as stated in the Sutra Requested by Sagaramati: "Sagaramati, for example, if a handful of ash is thrown on the sand, it will quickly dry up. But if it is thrown into the great ocean, it will not dry up until the great ocean itself is exhausted and dried up. Sagaramati, in the same way, if the root of virtue that is accumulated is dedicated with regret, miserliness, inferiority, and wrong views, it will be exhausted. But if it is dedicated to the vast ocean of the all-knowing nature, it will not be exhausted."
Chinese
增长更增长！正如《入行论》中所说：其他善业如树木，结果后即会耗尽。菩提心之树恒常，结果不尽且增长。如是说。又如《摄颂》中所说：菩萨智者具方便，于彼福德之事物随喜，为利有情圆满回向最胜菩提，以回向力压倒一切众生。如是宣说。第三、回向之方式：有四，即回向之善根，回向之处，为谁回向，以及如何回向。第一，如《秘密不可思议经》所说：于空性此处信解，亦不舍弃菩提心，奉持殊胜之正法，此乃积聚诸福德。如是，以清净之善行汇集众多功德之河流，象征由此刻印无尽法施之母本所生起之洁白声誉之浪潮涌向世间顶端。三世诸佛与菩萨、声闻、缘觉各自之生世眷属等所有善根，以及自他一切之身、受用、善聚如海，皆应汇集一处而作回向。如《摄颂》中所说：从最初发起殊胜菩提心，至诸调御士之正法灭尽时，其间诸佛所有之福德，与波罗蜜多相应及诸佛之法，以及所有佛子与声闻，有学与无学之有漏无漏善，汇集之后菩萨随喜，为利有情之因，为菩提之故而回向一切。如是，金刚幢于回向品中说：众生所有诸善，已作、将作及正作，如是贤善如彼地，一切一切愿皆触贤善。如《入行论》中所说：身及如是诸受用，三时所作诸善业，为诸有情之义
English
May it increase more and more! As it says in the "Entering the Bodhisattva's Way of Life": All other virtues are like fruit-bearing trees, which having produced fruit, are exhausted. But the tree of the Bodhi-mind is always, producing fruit, inexhaustible and ever-growing. So it is said. Also, as it says in the "Compendium": Whatever skillful Bodhisattva rejoices in the objects of meritorious deeds, and dedicates entirely the supreme Bodhi for the sake of sentient beings, by the power of dedication overcomes all beings. So it is declared. Third, the manner of dedication: There are four, namely, the merit to be dedicated, the place to which it is dedicated, for whom it is dedicated, and how it is dedicated. First, as it says in the "Secret Inconceivable Sutra": Having faith here in emptiness, and not abandoning the Bodhi-mind, upholding the sacred Dharma, this is the accumulation of merit. Thus, the great ocean of merit, gathering together many rivers of pure good deeds, symbolized by the waves of white fame arising from the printing of the inexhaustible mother of Dharma-giving, surging to the peak of existence. All the roots of virtue of the Buddhas of the three times, the Bodhisattvas, the Shravakas, the Pratyekabuddhas, together with their respective retinues of births, and the bodies, enjoyments, and oceans of good accumulations of all self and others, should be gathered together and dedicated. As it says in the "Compendium": From the first arising of the supreme Bodhi-mind, until the time when the sacred Dharma of the guides is exhausted, whatever merit the Buddhas have in between, that which is endowed with the Paramitas and the Dharma of the Buddhas, and all the sons of the Buddhas and the Shravakas, the learners and non-learners, the virtuous with outflows and without outflows, having gathered together, the Bodhisattva rejoices, and for the sake of sentient beings, for the sake of Bodhi, dedicates all. Thus, Vajradhvaja says in the chapter on dedication: Whatever virtues all beings have, done, will be done, and are being done, may such goodness touch goodness everywhere in such places. As it says in the "Entering the Bodhisattva's Way of Life": Body and likewise enjoyments, and the virtues done in the three times, for the sake of all sentient beings.