English
For that reason. Here, although there are aspects such as the teachings and the exhaustion of arrogance, which are like the intermediate object of the supreme Dharma, it should be understood that generally it is connected to the supreme Dharma. The reason why only this kind of realization of the Great Vehicle is valid is that acting in that way, etc., is solely the action of non-action. The objects to be abandoned, conceptualizations, are of two types: apprehended objects and apprehending subjects. Apprehended objects are of two types: those to be abandoned, the contaminated side, and those to be adopted, the purified side. Regarding these two, there is the conceptualization that a person, substantially existent, enjoys as the apprehending subject or enjoyer, and the grasping of a merely imputed individual as the enjoyer, even though not substantially existent, thus there are four in general. Internally dividing the contaminated side, there are nine, such as ignorance, separated from the origin and suffering. On the purified side, there are nine, such as the uncontaminated aggregates. Regarding the grasping of substance, there are nine ways of grasping, such as grasping the self as independent, based on how it is taken as an object. There are nine divisions based on how they are imputed, relying on the basis of imputation of completely purified phenomena. Thus, thirty-six conceptualizations are taught, which appear in the extensive sutras. Grasping these as truly established is reversed even in the state of subsequent attainment, and grasping even the mere imputation as a sign of attachment is reversed by the power of meditative equipoise. Therefore, the realization of the path of accumulation causes those objects to be abandoned to decline in manifestation. Here, the abandonment of the apprehended conceptualizations of complete purification is summarized and indicated by "Whatever is not existent," etc. Whatever apprehended object of complete purification, if it is established as true or substantial by the reasoning that investigates ultimate reality, it is non-existent, because it has been established by scripture and reasoning. Therefore, children, by examining these phenomena, hold them to exist merely as nominal designations, and not as truly established. To establish as existent for the sake of the meaning of true reality, and to be non-existent in truth, these two are also non-existent phenomena, because both are equally established by the power of conceptualization, since both are beyond examination. Therefore, any Bodhisattva who knows this way, the elaboration of existing in conventional truth and not existing in ultimate truth, who is free from all biased objects, and who knows the inexpressible reality of the Dharmadhatu, will surely be liberated from the two extremes of existence and peace.
Chinese
，从而获得不住涅槃。如是说。作为对治执著分别的对治法：此处五蕴等等，享用一切菩提者仅仅是五蕴，这与幻术无别，因此显示了无实有，并且从施设的方面来说，是断除了执著于各种假立存在的概念，而趋向寂静。如是说。 依止善知识：由善知识等等来指示。 第四，修行的所依，法界自性安住种性：从菩提心的词义出发，为何此等等由两句偈颂来指示。经中广说从暖位到不需勤作的智慧之间，显示了作为十三种修行所依的法界，但此处是从暖位到不需勤作的智慧之间，以缘于法界如是性的方式，次第断除实执的贪著，最终将对一切所知法的贪著连根拔起，投向圆满佛地的，也是依于法界自性安住的种性。因为如是性本来就存在于实相中，并且缘于它而得以遣除障碍。 第五，修行的所缘是，一般而言，必须缘于所有应取舍和中舍的法，特别是必须缘于大乘的道果。对此，经中广说了十一种相状，此处由诸佛的菩提无染等等两句偈颂来指示，显示了十一种所缘的最后，即缘于诸佛的不共智慧，也就是无染无碍的智慧。为了修持它，对应该取舍的善恶、无记以及有漏无漏等进行区分，从而认识到不共的佛陀智慧是一切所知法中最殊胜的，并缘于修持它的方式。 第六，修行的目的，也就是为了获得什么：最终的目标是佛陀的大悲心或大心，大断和大证悟这三者。这是为何此乃大心菩萨等等由一颂来指示的，众生界
English
, thereby attaining non-abiding Nirvana. Thus it is said. As an antidote to clinging and conceptualization: Here, the five aggregates and so on, the enjoyer of all Bodhi is merely the five aggregates, which are no different from illusion, thus showing that they are not substantial, and from the aspect of imputation, it is abandoning the concept of clinging to various imputed existences and moving towards peace. Thus it is said. Relying on virtuous friends: Indicated by virtuous friends and so on. Fourth, the basis of practice, the Dharmadhatu's self-nature abiding lineage: Starting from the meaning of Bodhicitta, why is this and so on indicated by two verses. The sutra extensively explains from the stage of heat to the wisdom of non-exertion, showing the Dharmadhatu as the basis of the thirteen practices, but here, from the stage of heat to the wisdom of non-exertion, by focusing on the Dharmadhatu's suchness, gradually cutting off the attachment to substantial clinging, and ultimately uprooting the attachment to all knowable dharmas, throwing it into the state of perfect Buddhahood, is also based on the Dharmadhatu's self-nature abiding lineage. Because suchness inherently exists in reality, and by focusing on it, obstacles can be removed. Fifth, the object of practice is, in general, one must focus on all dharmas that should be accepted, rejected, and neutrally regarded, and in particular, one must focus on the path and fruit of the Mahayana. Regarding this, the sutra extensively explains eleven aspects, here indicated by two verses, such as the Buddhas' Bodhi without attachment, showing the last of the eleven objects, which is to focus on the Buddhas' unique wisdom, which is unattached and unobstructed wisdom. In order to practice it, distinctions are made between good and evil, unspecified, and contaminated and uncontaminated, which should be accepted and rejected, thereby recognizing that the unique wisdom of the Buddha is the most supreme among all knowable dharmas, and focusing on the way to practice it. Sixth, the purpose of practice, that is, what is to be attained: The ultimate goal is the Buddha's great compassion or great mind, great abandonment, and great realization. This is why this is indicated by one verse, such as the great-minded Bodhisattva, the realm of sentient beings
Chinese
这是指具有无量之众和伟大种姓中最殊胜的伟大菩提心，以及断除一切见网的广大智慧证悟。由此也暗示了已经断除了一切应断之法。第七，关于修持盔甲之想，详细而言，是通过以盔甲的方式修持每一度都具备六种功德，从而成为难以用方位和时间来衡量的盔甲。虽然以三十六种方式进行了解释，但这里将布施的施舍、智慧的戒律，以及通过能力概括其他四种波罗蜜多。即使仅仅给予微小的布施，也通过以盔甲的方式修持每一度都具备六种功德，远离了与自身利益和低劣道路相关的作意和执着等不相符的污垢，并且利益的差别变得难以像方位和时间一样衡量，因此用“大”这个词来特别地进行说明。还有一些其他的解释方式，例如，伟大的施舍是布施，舍弃不道德行为的心是伟大的智慧，即戒律，伟大的能力是忍辱，进入大乘是精进，分配不被散乱所动摇的盔甲是禅定，调伏魔的幻化是智慧。还有，伟大的施舍等等，这个偈颂也被认为是后面四个修持的共同简要说明，等等，看起来各种各样。第八，进入修持是指通过具备这样盔甲的方式，进入到由大乘的道和果所概括的一切法中。虽然经中详细地讲了九种，但这里用例如魔术师等等两个偈颂来表示。首先，盔甲和修持的比喻也可以是共同的。就像魔术的比喻一样，通过了解自性不成立的方式，毫不退转地进入到大菩提的道和果中，从而圆满地完成成熟和清净。也就是说，道的体性是进入到大乘的见修行中，所依是寂止或禅定，以及成为胜观部分的无分别等持，后得是三轮清净的证悟，修持是布施等六度波罗蜜多，友伴是慈爱等四无量，能力是六神通，所为是三大事业，以及果位是遍知一切，要知道对于这些都是毫不畏惧地进入的。第九，积聚修持一般是菩提
English
This refers to the great Bodhicitta, which is supreme among the immeasurable hosts and great lineages, and the vast wisdom realization that cuts through all nets of views. It also implicitly indicates that all that should be abandoned has been abandoned. Seventh, regarding the practice of armor-like thought, in detail, it becomes armor that is difficult to measure by direction and time by practicing each perfection with six qualities in the manner of armor. Although it is explained in thirty-six ways, here, giving is generosity, intelligence is discipline, and the other four perfections are summarized through ability. Even if one gives a small gift, by practicing each perfection with six qualities in the manner of armor, it is free from the defilements of discordant factors such as attention and clinging to self-interest and inferior paths, and the difference in benefits becomes difficult to measure like directions and time, so it is specifically explained with the word "great." There are also some other ways of explaining, for example, great giving is generosity, the mind that abandons immoral behavior is great intelligence, which is discipline, great ability is patience, entering the Mahayana is diligence, allocating armor that is not shaken by distraction is meditation, and subduing the illusions of demons is wisdom. Also, great giving, etc., this verse is also considered a common brief explanation of the latter four practices, etc., appearing in various ways. Eighth, entering practice refers to entering all the dharmas summarized by the path and fruit of the Mahayana through possessing such armor. Although the sutra speaks of nine in detail, here it is indicated by two verses such as the magician, etc. First, the metaphor of armor and practice can also be common. Like the metaphor of magic, by knowing that self-nature is not established, one enters the path and fruit of great Bodhi without turning back, thereby completely accomplishing maturation and purification. That is, the nature of the path is entering the seeing and meditation of the Mahayana, the basis is calm abiding or meditation, and the non-conceptual equipoise that becomes part of insight, the subsequent attainment is the realization of the three wheels being pure, the practice is the six perfections such as giving, the companions are the four immeasurables such as love, the ability is the six superknowledges, the purpose is the three great deeds, and the fruit is omniscience, know that one enters these without fear. Ninth, accumulating practice is generally Bodhi
Chinese
菩萨以进入道之修持，通过无量之门积累了无边之资粮。凭借此力，必能从二边中解脱，成就不住涅槃。这些无量资粮，总的来说可归纳为福德和智慧二资粮。虽然内部的分类非常多，但在广大的经部中，此处讲的是十七资粮的修持。为何此处只说一句“菩提大乘”等偈颂？因为安住于自身深广的大乘，为了引导他人从痛苦中解脱，需要积累无边资粮，所以这样说。其中，十七资粮的修持实际上已经包含在其中了。那是什么呢？即大乘道的六波罗蜜多。通过止观及其二者结合的三种方式来学习或驾驭。以慈悲之心，使一切众生从痛苦中解脱。这也要以善巧方便的方式来成就。此乘的自性，深奥如虚空，以观修二十空性为境的智慧资粮，以及如无量宫般的福德和无量的色身之宝藏。福德一般是指一切善行，但此处指的是无漏之善，特别是勇猛行和如宝手印等经中所说的禅定。因为菩萨的这些禅定的力量，能在一瞬间毫不费力地成就无量福德。五无漏之喜乐道，恒常生起十地之乐，是使从能取所取之分别念中必定解脱的对治资粮修持，如见道修道上所说的断除俱生和遍计四种能取所取分别念的八无间道等。广大的经部中，对地的资粮和对治的资粮分别作了阐述，这只是对难以理解之处作了详细解释，实际上意义都包含在前面所说的内容中。第十，出离修持，是依靠圆满修持前面所说的发心等九种，从而在八种究竟的出离地中必定出离，称为出离修持。
English
A Bodhisattva, through the practice of entering the path, accumulates limitless collections through immeasurable doors. By the power of this, one will surely be liberated from the two extremes and achieve non-abiding Nirvana. These immeasurable collections are generally categorized into the two collections of merit and wisdom. Although there are very many internal divisions, in the extensive Sutras, the practice of the seventeen collections is taught. Why is it that here only one verse such as "Bodhi Mahayana" is spoken? Because abiding in one's own profound and vast Mahayana, in order to lead others to liberation from suffering, one needs to accumulate limitless collections, so it is said thus. Therein, the practice of the seventeen collections is actually implied. What is that? It is the six Paramitas of the Mahayana path. Learning or riding by way of Shamatha, Vipassana, and the combination of the two. With great love and compassion, liberating all sentient beings from suffering. This is also accomplished through skillful means. The nature of that vehicle is profound like space, the wisdom collection with the object of meditating on the twenty emptinesses, and the immeasurable treasury of merit and form like an immeasurable palace. Merit is generally all virtuous actions, but here it refers to uncontaminated virtue, and especially the heroic conduct and the Samadhis such as the Jewel Hand Mudra mentioned in the Sutras. Because of the power of these Samadhis of the Bodhisattva, immeasurable merit is effortlessly accomplished in each moment. The five uncontaminated joys, the constant arising of the ten Bhumi bliss, are the antidotal collection practice that causes definite liberation from the thoughts of grasper and grasped, such as the eight uninterrupted paths mentioned in the path of seeing and meditation that abandon the four thoughts of grasper and grasped, both innate and imputed. In the extensive Sutras, the collection of grounds and the collection of antidotes are explained separately, which is only a detailed explanation of what is difficult to understand, but the meaning is included in the foregoing. Tenth, the practice of renunciation, relies on the complete practice of the nine mentioned above, such as generating the mind of enlightenment, and thus one will surely renounce in the eight ultimate places of renunciation, which is called the practice of renunciation.