English
Since it is not many, must I also change now? That contradicts the assumption of being permanent and singular. If you think that even if it is not impermanent and not many, it does not contradict "I," then those are the very objects of body and mind, etc., which contradict the mind's grasping of them as other than objects, and there is no need to apply the separate name of "I," and it cannot be established as the agent and the experiencer, and because it cannot be substantially existent. Here, "the Dharma without self" means the Dharma distinguished by selflessness, which is to say that it only negates negation and shows that the nature of the negated is existent. Even though the true characteristic of "I" (Tibetan: ང་, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:) does not exist, the imputation of how self-grasping imputes is considered the characteristic of "I," and the apprehended aspect of the way of grasping arrogantly held is negated from the characteristic of sentient beings to the characteristic of the self, so "I" (Tibetan: ང་, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:) is refuted in every way. In this way, the five characteristics to be negated are negated, and in terms of establishment, it is merely the conventional basis for cause and effect, and in terms of ultimate reality, it is merely the existence of the Dharmadhatu. This verse with six meanings extensively explains the selflessness of the person. The third is the aspiration of the six perfections, which explains the common characteristics and the uncommon basis. The first is, self-grasping, grasping at what belongs to the self, etc., abandoning the grasping of self and what belongs to the self, or expecting returns and ripening, etc., and not abiding with obvious attachment to any of the three, agent, action, and object, of the six objects, namely generosity, etc., but practicing the six perfections. "Grasping" means the Dharma of grasping at self and what belongs to the self, so it means practicing while abiding in the Dharma of grasping at self, and practicing without abiding in the Dharma of grasping at objects. Even if one does not grasp at self and objects, one practices for the sake of benefiting all sentient beings' needs and activities, because it is taken up by great compassion. "Giving without stinginess" means that it is established as the initial explanation of giving, abandoning misconduct and cultivating the discipline that is the antidote to afflictions, and patience that abandons impatience, and diligence that abandons laziness, and meditation that abandons distraction, and wisdom.
Chinese
舍弃懒惰的智慧是间接显示的。这几句诗显示了前面所说的四种功德，即布施给予显示了广大，没有我执等和悭吝显示了没有杂染，有情等显示了意义重大，事物等显示了不会穷尽。第二，六者中的布施是，事物事物不存在等，这里的事物是布施的事物，即杂染的用具，以及要向他人展示的圣教等。如此，在显现为事物的事物上，事物的自性并不成立，如幻觉般觉悟的禅定，以及善根、信心、愿望的威力聚合，愿我的杂染和佛法的受用无量，不费力气自然成就，以此成办布施的因缘用具，以及一切事物都是坏灭的，必定分离是法性，所以布施给他人是好的，如《入行论》中说：“舍弃一切的同时，布施给有情是殊胜的。”这与所说的相同。如果将“以此坏灭的事物”翻译成“以此”，就容易理解了。如此，对于三种布施，愿通过学习而成就布施的波罗蜜多。第二，戒律是，戒律的等，这三句诗依次是，遮止恶行，摄集善法，利益有情，虽然可以像有这样解释的人一样去做，或者也可以加上没有破戒的过失，清净堕罪之因的烦恼，以及没有真实执着的傲慢。这里，一些大学者说，如果翻译成“戒律，戒律没有过失”，就更好了。第三，安忍是，地或者又是等，像地一样是，对于损害毫不介意的安忍，像火一样是接受痛苦的安忍，即对于苦行感到欢喜和努力，以及对于佛法必定思考的两种分类。缘于世俗谛是，像水一样，是为了了解广大佛法的体性而锐利地进入。缘于胜义谛是，像风的界一样，不住于戏论的相而安忍。没有愤怒。
English
The wisdom of abandoning laziness is indirectly shown. These verses show the four qualities mentioned above, namely, generosity shows vastness, the absence of self-grasping and stinginess shows the absence of defilement, sentient beings etc. show great meaning, and things etc. show inexhaustibility. Secondly, of the six, giving is, things things do not exist etc., here things are the objects of giving, namely, the implements of defilement, and the teachings to be shown to others, etc. Thus, on things that appear as things, the nature of things is not established, the samadhi that realizes like an illusion, and the accumulation of the power of the roots of virtue, faith, and aspiration, may my defilement and the enjoyment of the Dharma be immeasurable, and may it be naturally accomplished without effort, thereby accomplishing the cause and means of giving, and all things are destructible, and it is the nature of Dharma to be separated, so it is good to give to others, as it is said in the Bodhisattvacharyavatara: "At the same time as giving up everything, giving to sentient beings is supreme." This is the same as what is said. If you translate "with all destructible things" as "with this", it will be easier to understand. Thus, for the three types of giving, may the perfection of giving be achieved through learning. Secondly, morality is, the morality of etc., these three verses are in order, abstaining from evil deeds, gathering good dharmas, and benefiting sentient beings, although it can be done as if there are people who explain it this way, or it can be added that there is no fault of breaking the precepts, purifying the afflictions that are the cause of downfall, and no arrogance of clinging to truth. Here, some great scholars say that it would be better to translate it as "morality, morality has no fault." Thirdly, patience is, earth or again etc., like earth is, patience that does not mind harm, like fire is patience that accepts suffering, that is, joy and effort for asceticism, and two divisions for the necessity of thinking about the Dharma. Focusing on the conventional truth is, like water, it is for sharply entering into the knowledge of the nature of the vast Dharma. Focusing on the ultimate truth is, like the element of wind, it does not abide in the characteristics of elaboration and is patient. No anger.
Chinese
忍辱就是三种忍辱，即对境没有想要舍弃的嗔恨。或者，对于损害，以毫不介意的方式，如其字面意思，即没有嗔恨及其随行。第四是精进：精进发起等。菩萨发起精进，就是在加行时，对广大的盔甲精进心生坚定和欢喜；在正行时，发起无有懒惰的加行精进，恭敬加行、恒常加行；在后行时，发起不退转的精进，身心具足力量，即没有疲劳。第五是禅定：如幻化等。也就是，如幻化般的等持，主要是对所有世俗缘起显现的智慧专注一境；勇猛行的等持，本体是空性大悲无别，作用是自显之身，以及对所化众生示现种种神变的智慧专注一境；金刚般的等持，是断除二障及其习气后，如实和尽所有地照见一切所知境的智慧专注一境。这些详细的解释应当在各自的经中了解。地道的界限是从随顺的下品道开始就有的，而各自的修持，即使是初学者也必须进入。但就实际而言，是八地、十地左右，以及常时之边际等。第六是智慧：解脱等。即空性、无相、无愿，是三种解脱门。如是，《经庄严论》中说：“无分别乃背后方，恒常欢喜而具有。”意思是，以无我离戏为对境的智慧是空性的等持；了知有为法和轮回的相是无愿；以涅槃的相为对境而获得欢喜是无相。世俗的三时无自性是平等性，胜义法界三时不变恒常坚固是平等性的智慧。三种明是：知宿世的明，知未来世的明，知漏尽的明。所有这些都是现量见到的智慧。
English
Patience is all three kinds of patience, that is, there is no anger of wanting to abandon the objects. Or, with regard to harm, in a way that does not care, as it is in the literal sense, that is, without anger and its retinue. Fourth is diligence: diligence initiated, etc. The bodhisattva initiates diligence, that is, at the time of application, he is firm and joyful in the great armor diligence; at the time of the main practice, he initiates diligence of application without laziness, respectful application, and constant application; at the time of the subsequent practice, he initiates non-reversing diligence, with strength of body and mind, that is, without fatigue. Fifth is meditation: like illusion, etc. That is, the samadhi like illusion is mainly the wisdom that sees all the dependent origination of conventional truth with one-pointedness; the samadhi of heroic going is the essence of emptiness and compassion inseparable, the activity is the self-appearing body, and the wisdom that relies on the magical manifestations of whatever tames whatever appears to others is one-pointed; the samadhi like a vajra is the wisdom that sees all the objects of knowledge as they are and as many as they are, after destroying the two obscurations together with their imprints. These detailed explanations should be understood in their respective sutras. The boundary of the stages is in accordance with the lower path, and even beginners must enter into their respective practices. But in reality, it is about the eighth and tenth stages, and the constant limits. Sixth is wisdom: liberation, etc. That is, emptiness, signlessness, and wishlessness are the three doors of liberation. Thus, in the Ornament of the Sutras, it says: "Non-discrimination is the back side, always joyful and endowed." That is, the wisdom that focuses on selflessness and freedom from elaboration is the samadhi of emptiness; knowing the characteristics of compounded things and samsara is wishlessness; obtaining joy by focusing on the characteristics of nirvana is signlessness. The three times of conventional truth are without self-nature, which is equality, and the three times of ultimate reality, the unchanging, constant, and firm realm, is the wisdom of equality. The three knowledges are: knowing the past end, knowing the future end, and knowing the exhaustion of defilements. All of these are wisdom seen directly.
Chinese
善哉！第四，究竟果的愿文是：如是圆满了六度，诸佛赞叹称扬的法身，光芒炽盛的报身，光辉灿烂的化身，以及菩萨时节以精进努力的果实——事业永不断绝等之门径，愿我心之所愿，速疾成办将众生安置于无上菩提之事业。第三利益是：如是等等，行持六度、摄事、神通等菩提之资粮，以此愿文之殊胜力，弥勒菩萨往昔初发心后不久，成为名为比丘慧坚者之时，获得弥勒之广大禅定，将无数众生安置于弥勒之禅定，自彼时起恒常以弥勒之名称相称。此于诸位居十地之菩萨中，亦是最为著名且具功德者，圆满了六度，善住于十地，无需苦行，易于趣入而成佛。如是宣说了往昔所发生之神变次第，是故亦显示了后来者亦将获得如是利益。如是词义已清晰阐明。此论于印度并无释论，然于藏地则见有各种释论，然此处所说大多是观察经部本身，并以自己之智慧所说。然精通智慧之自在者，至尊释迦胜贤曾将大乘经庄严论之粗略义理与此论结合，乃是隐藏意义次第之稀有善说，是无与伦比的。其中前两颂是皈依之章节，忏悔与福德资粮是觉醒种姓，全知种子是真实种姓，是种姓之章节。菩提无尽是发心之章节，十方等等，供养、忏悔、随喜、顶礼等是发心之学处。
English
Excellent! Fourth, the aspiration prayer for the ultimate fruit is: Thus, having perfectly completed the six perfections, may the activity of accomplishing the wishes of my mind, placing sentient beings in unsurpassed enlightenment, be swiftly accomplished through the doors of the Dharmakaya praised and extolled by all Buddhas, the radiant Sambhogakaya, the glorious Nirmanakaya, and the unfailing activity, the fruit of diligent effort during the time of a Bodhisattva. The third benefit is: Thus, etc., practicing the six perfections, the objects of gathering, the superknowledges, etc., the provisions for enlightenment, by planting this special aspiration prayer, when the Regent Maitreya generated the first thought of enlightenment not long ago, when he became a monk named Lodro Tendar, he obtained the vast and extensive Samadhi of Maitreya, and from then on, he was always associated with the name Maitreya, having placed countless beings in the Samadhi of Maitreya. Among the lords of the ten bhumis, this most famous and virtuous one completely accomplished the six perfections, perfectly abiding on the tenth bhumi, attaining Buddhahood without hardship and with easy entry. Thus, by showing the sequence of past miraculous occurrences, it is also shown that future followers will also receive such benefits. Thus, the meaning of the words has been clearly explained. It is said that there is no commentary on this text in India, but various Tibetan commentaries have been seen. However, most of what is said here is based on examining the sutra itself and speaking with one's own intelligence. However, the supreme master of wisdom, the venerable Shakya Chokden, combined the rough meaning of the Great Vehicle Sutra Ornament with this text, which is a rare and unsurpassed good explanation of the hidden meaning sequence. The first two verses are the chapter on refuge, confession and the accumulation of merit are the awakening of the lineage, and the seed of omniscience is the actual lineage, which is the chapter on lineage. Endless enlightenment is the chapter on generating the mind of enlightenment, and the offerings, confessions, rejoicings, prostrations, etc., of the ten directions are the trainings for generating the mind of enlightenment.