Chinese
大正藏第 21 册 No. 1361 六门陀罗尼经论 No. 1361 [cf. No. 1360] 六门陀罗尼经论(附广释) 世亲菩萨造 当知此陀罗尼经以六义故。说一慧圆满。二慈力清净。三自性清净。四令知他所作障。五摄一切菩提资粮。六彼果正智及真如也。 复有异门。一于苦时摄取有情界。二于乐时摄取有情界。三于自断资粮障。四于他断资粮障。五积集一切资粮。六所集资粮为自利满及显利他满也。 复有异门。从正遍知而退还者。有其六因。一弃背有情于生死苦不能安受。二于世富乐有执着心。三而积诸障。四随顺恶友之所倾动。五不集资粮。六而于诸有圆满等法。有习近心及未着心。对治彼故。随其次第而说六门。 第一第二而则显其苦分位不舍有情成熟有情。第五即能成熟佛法。第三第四断除障故。即能成就自彼之二。第六显示声闻独觉不共之果清净法身无超过故。而能行于利生行故。是名住于尽生死际。 复有异门。以四净心而当开示。一了法无我故。颠倒有情及流转苦而不倾动。二于富盛时而不起于有情之见迷等杂染。三与不清净因粗重之果能生之力而不随顺。四而能断除彼增长因。加行清净者当知。即于波罗蜜 现代汉语译本 大正藏第 21 册 No. 1361 六门陀罗尼经论 No. 1361 [cf. No. 1360] 六门陀罗尼经论(附广释) 世亲菩萨造 应当知道，此陀罗尼经因为以下六种意义，所以说：一、智慧圆满；二、慈悲力量清净；三、自性清净；四、令人知晓他人所造的障碍；五、摄取一切菩提资粮；六、彼果的正智以及真如。 又有不同的解释。一、在众生受苦时摄取有情界（Sattvaloka，众生所居住的世界）；二、在众生快乐时摄取有情界；三、断除自己积聚资粮的障碍；四、断除他人积聚资粮的障碍；五、积聚一切资粮；六、所积聚的资粮为了自身利益的圆满以及显现利益他人的圆满。 又有不同的解释。从正遍知（Samyak-saṃbuddha，圆满觉悟者）退还的人，有六个原因。一、抛弃有情，对于生死之苦不能安然忍受；二、对于世间的富裕快乐有执着心；三、积聚各种障碍；四、随顺恶友的倾动；五、不积聚资粮；六、对于各种圆满等法，有习近心以及未舍离心。为了对治这些原因，所以按照次第而说六门。 第一和第二门则显示在苦难的境地不舍弃有情，成熟有情。第五门即能成熟佛法。第三和第四门断除障碍的缘故，即能成就自利和他利。第六门显示声闻（Śrāvaka，听闻佛法而悟道者）、独觉（Pratyekabuddha，不依师教而独自悟道者）不共的果位，清净法身没有超过它的。因此能够行于利益众生的行为，这叫做安住于生死轮回的尽头。 又有不同的解释。应当以四种清净心来开示。一、了知法无我（Dharma-nairātmya，诸法皆无自性）的缘故，对于颠倒的有情以及流转的苦难而不动摇。二、在富裕兴盛的时候，不生起对于有情的迷恋等杂染。三、对于不清净的因以及粗重的果所能产生的力量不随顺。四、能够断除这些增长的原因。加行清净的人应当知道，即是于波罗蜜（Pāramitā，到彼岸）
English
English version T21 No. 1361 Six Gates Dhāraṇī Sutra Treatise No. 1361 [cf. No. 1360] Six Gates Dhāraṇī Sutra Treatise (with Extensive Explanation) Composed by Bodhisattva Vasubandhu (Śeṣa-bandhu) It should be known that this Dhāraṇī Sutra speaks of the perfection of one wisdom, the purity of two compassionate powers, the purity of three self-natures, the knowledge of four others' obstructive actions, the collection of five all Bodhi (Enlightenment) resources, and the correct knowledge of six their fruits and Suchness (Tathātā). There is also a different explanation. One, when sentient beings suffer, gather the realm of sentient beings (Sattvaloka, the world where sentient beings live). Two, when sentient beings are happy, gather the realm of sentient beings. Three, cut off the obstacles to accumulating resources for oneself. Four, cut off the obstacles to accumulating resources for others. Five, accumulate all resources. Six, the accumulated resources are for the perfection of one's own benefit and the manifestation of the perfection of benefiting others. There is also a different explanation. Those who regress from Samyak-saṃbuddha (Perfectly Enlightened One) have six causes. One, abandoning sentient beings, unable to endure the suffering of birth and death. Two, having attachment to worldly wealth and happiness. Three, accumulating various obstacles. Four, following the inclinations of evil friends. Five, not accumulating resources. Six, having a habit of approaching and not abandoning various perfect dharmas. To counteract these causes, the six gates are spoken of in order. The first and second gates reveal not abandoning sentient beings in the state of suffering, maturing sentient beings. The fifth gate can mature the Buddha Dharma. The third and fourth gates cut off obstacles, thus achieving both self-benefit and benefiting others. The sixth gate reveals the uncommon fruits of Śrāvaka (Hearer), Pratyekabuddha (Solitary Buddha), the pure Dharmakāya (Dharma Body) without exceeding it. Therefore, being able to act for the benefit of sentient beings is called abiding at the end of the cycle of birth and death. There is also a different explanation. It should be taught with four pure minds. One, understanding Dharma-nairātmya (the selflessness of all dharmas), not being shaken by inverted sentient beings and the suffering of transmigration. Two, not arising from attachment to sentient beings and other defilements during times of wealth and prosperity. Three, not following the power that can arise from impure causes and the heavy results. Four, being able to cut off the causes of these increases. Those with pure conduct should know that it is in Pāramitā (Perfection). --------------------------------------------------------------------------------
Chinese
多相应善根而起加行。净心果者无上之智。加行清净者即是解脱。所谓转依。无上之智及于解脱而非加行清净果耶。是故经言。我诸所有波罗蜜多所摄一切世及出世广大善根。愿诸有情皆当速证无上智果等。作如是说。波罗蜜多若有圆满。唯清净心不能生长无上智果。是故说彼名为波罗蜜多之果。种类同故。无上之智当知即是净心果也。又彼二之果二俱所摄。净心加行更互相待为究竟故。谓由所有一切资粮无所得心修习回向即得正智。及于如来诸余功德是彼因故。若不如是。所修净心而空其果。又即彼二亦复名为而不住于流转涅槃。又彼二因平等智慧大悲所摄。谓即彼法之所成故。为取如是大功德故。菩萨所有一切善根应当如是而回向之。是故此则名为所有善根广大回向。如是所修六行之者。得六功德。如其次第。若有菩萨具足如是善根之者。一流转生死微薄受苦。彼不能坏。二而常唯受无尽广大富贵世乐。及能成熟无量无边有情之果。三以无障碍速摄善根。于善欢喜及有胜得解。四于诸菩萨而不见有微细忘误。善观断除。五速成资粮及能证得成种智定。六尽诸世界及有情界现利生事成就彼故。 六门陀罗尼经论一卷 六门陀罗尼经论广释 尊者智威造 敬礼圆满六度乘 及以善巧六处者 并能具足六神通 然后广开六门义 经曰。如是我闻一时者。此即是其集经者辞。为欲显示如来所说诸余经等相连故也。若不如是不相连故。即便轻贱不生恭敬。又涅槃时世尊告曰。我灭度后。汝等善男子当结集法。应置如是我闻等辞结集一切。今欲随顺先言教故。为结集时。劝请菩萨而有请言。汝何所闻当如是说。菩萨答言。如是我闻。言如是者。是答辞也。言我者。非转闻故。言闻者。耳识持故。言一切者。谓于一时闻此法时言薄伽梵者。而能降伏贪等故也。言在净居天上依空而住者。谓于何处与十地自在及大自在诸天子等所住处也。为彼宫殿在色究竟上空界住故。言众妙七宝庄严者。为诸端严而庄饰故。何故住此处耶。为显此法非是异生同共有故。何故而偏告于菩萨。为表此法不与声闻等而共有故。言与无央数菩萨众者。有二因缘。菩萨无数。谓功德无数及数无数也。言利益安乐有情者。为欲令得增上之生及解脱故。 此陀罗尼总摄义者。论曰。当知此陀罗尼经以六义故说。云何为六。论曰。一慧圆满。二慈力圆满。三自性清净。四令知所作障。五摄菩提资粮。六彼果。果有二种。正智及真如也。 言一慧力圆满者。当知证得了于真如。是故经曰。谓我流转于生死中诸所受苦。于诸有情 现代汉语译本 并能圆满具备六神通（六种超自然能力），然后广泛阐释六门（六种修行法门）的义理。 经文说：‘如是我闻，一时。’这句话是结集经典的人所说的。为了显示如来说过的其他经典等前后相连。如果不如是相连，就会被轻视而不生恭敬心。又在涅槃（圆寂）时，世尊（释迦牟尼佛）告诫说：‘我灭度后，你们这些善男子应当结集佛法，应当加上“如是我闻”等语句来结集一切。’现在为了遵循先前的教诲，在结集时，劝请菩萨（觉悟的有情）而有请问之言：‘您听到了什么，应当如是说。’菩萨回答说：‘如是我闻。’说‘如是’，是回答之辞。说‘我’，不是转述听来的。说‘闻’，是耳识所持。说‘一时’，是指在某个时候听闻此法。说‘薄伽梵（Bhagavan，世尊）’，是因为能够降伏贪婪等烦恼。说‘在净居天（Śuddhāvāsa，色界天之一）上依空而住’，是指在什么地方与十地（菩萨修行的十个阶段）自在及大自在诸天子等所居住的地方。因为那些宫殿在色究竟天（Akaniṣṭha，色界天的最高层）之上的空界居住。说‘众妙七宝庄严’，是为了用各种端庄美好的事物来装饰。为什么住在那里呢？为了显示此法不是凡夫俗子共同拥有的。为什么偏偏告诉菩萨呢？为了表明此法不与声闻（Śrāvaka，听闻佛法而修行的弟子）等共同拥有。说‘与无央数菩萨众’，有两个原因。菩萨无数，是指功德无数以及数量无数。说‘利益安乐有情’，是为了让他们得到增上的生命以及解脱。 此陀罗尼（Dharani，总持）总摄义理，论中说：应当知道此陀罗尼经以六种意义来说明。什么是六种意义呢？论中说：一是智慧圆满，二是慈悲力量圆满，三是自性清净，四是令人知晓所作的障碍，五是摄取菩提（Bodhi，觉悟）资粮，六是彼果。果有两种，一是正智，二是真如（Tathata，事物的真实本性）。 说‘一慧力圆满’，应当知道是证得了真如。所以经文说：‘谓我流转于生死中诸所受苦，于诸有情’
English
English version And being able to fully possess the six supernormal powers (Śaḍabhijñā), and then widely expound the meaning of the six gates (Ṣaṭdvāra). The Sutra says: 'Thus have I heard, at one time.' This is the statement of the one who compiled the scriptures. It is to show that the other sutras spoken by the Tathagata (如来) are connected. If they are not connected in this way, they will be despised and not given respect. Furthermore, at the time of Nirvana (涅槃), the World Honored One (世尊) said: 'After my extinction, you good men should compile the Dharma (法), and you should add the words 'Thus have I heard' and so on to compile everything.' Now, in order to follow the previous teachings, at the time of compilation, the Bodhisattva (菩萨) is requested, and there is a question: 'What have you heard that you should say thus?' The Bodhisattva answers: 'Thus have I heard.' Saying 'Thus' is the answer. Saying 'I' is not hearsay. Saying 'heard' is because it is held by the ear consciousness. Saying 'at one time' refers to the time when this Dharma was heard. Saying 'Bhagavan (薄伽梵)' is because he is able to subdue greed and other afflictions. Saying 'residing in the Pure Abode Heavens (Śuddhāvāsa, 净居天) relying on emptiness' refers to where he dwells with the lords of the Ten Grounds (十地) and the Great自在天, because those palaces reside in the empty realm above the Akaniṣṭha Heaven (色究竟天). Saying 'adorned with various wonderful seven treasures' is to adorn them with various dignified and beautiful things. Why does he reside there? To show that this Dharma is not commonly shared by ordinary beings. Why does he tell the Bodhisattva in particular? To show that this Dharma is not commonly shared with the Śrāvakas (声闻). Saying 'with countless Bodhisattva assemblies' is for two reasons. The Bodhisattvas are countless, referring to countless merits and countless numbers. Saying 'benefiting and bringing happiness to sentient beings' is to enable them to obtain higher rebirths and liberation. This Dharani (陀罗尼) summarizes the meaning. The treatise says: It should be known that this Dharani Sutra is explained with six meanings. What are the six meanings? The treatise says: First, the perfection of wisdom; second, the perfection of the power of compassion; third, the purity of self-nature; fourth, to make known the obstacles that have been created; fifth, to gather the provisions for Bodhi (菩提); sixth, the result of that. There are two kinds of results: right knowledge and Suchness (Tathata, 真如). Saying 'the perfection of the power of wisdom' should be known as the realization of Suchness. Therefore, the Sutra says: 'That I wander in the cycle of birth and death, all the sufferings I endure, for all sentient beings.' --------------------------------------------------------------------------------
Chinese
愿证平等。言一切有情平等者。谓一切有情真如之性。彼所受苦无知之相。作如是说。愿勿无知。明了证悟。言二慈力清净者。慈即力故。故言慈力。彼清净者。谓对治品不屈伏故。尔时于自所有诸乐。愿乐施他。乃可名为慈力清净。非唯愿乐。离苦解脱。是故经曰。我有所受富贵世乐。愿诸有情同受斯乐。言三自性清净者。谓自心清净。当知尽于恶趣染污及尽于业。是故经曰。我所作恶若先未悔。以无上忏悔愿忏悔之。言无上忏悔者。当知即是无所得心。言四令知他所作障者。谓他所作近所作也。令知所作障者。知彼于我作如是障。是故经曰。我诸所有众魔之业若未先觉。以无上觉知愿令觉悟。言无上觉知者。即如诸佛及诸菩萨如理知也。众魔业者。当知即是而能障于善法者也。言五摄一切菩提资粮者。谓是无上正等菩提一切资粮。即是因也。摄彼一切者。谓修习也。是故经曰。我诸所有波罗蜜多所摄一切世及出世广大善根。愿诸有情皆当速证无上智果。言波罗蜜多所摄一切者。谓与波罗蜜多相依故也。所有波罗蜜多回向无上正等菩提乃能成故。言六彼果者。谓彼菩提资粮果也。言正智及真如者。示彼果也。依等流果及离系果而宣说故。如经我证解脱亦愿有情皆得解脱。勿令住着生死涅槃。随次应知。此中离障智者 现代汉语译本 愿证平等。言一切有情平等者，是指一切有情真如（tathata，事物的真实本性）之性。他们所承受的痛苦和无知的状态，这样说：‘愿他们不再无知，能够明了地证悟。’ 言二慈力清净者，慈即是力，所以说慈力。慈力清净，是指对治品（antidote，克服烦恼的方法）不会被屈服。那时，对于自己所拥有的一切快乐，愿意施予他人，才可以称为慈力清净，不仅仅是愿意他人离苦解脱。所以经中说：‘我所拥有的富贵世间的快乐，愿一切有情都能一同享受。’ 言三自性清净者，是指自心清净。应当知道，要完全消除恶趣的染污以及业。所以经中说：‘我所作的恶业如果先前没有忏悔，以无上的忏悔愿来忏悔它们。’言无上忏悔者，应当知道，就是无所得心（a mind of non-attainment）。 言四令知他所作障者，是指他人所作的，或者接近所作的。令知所作的障碍，就是知道他们对我制造了这样的障碍。所以经中说：‘我所有的一切众魔的业，如果先前没有觉察，以无上的觉知愿来让他们觉悟。’言无上觉知者，就是像诸佛和诸菩萨那样如理地知晓。众魔业，应当知道，就是那些能够障碍善法的事物。 言五摄一切菩提资粮者，是指无上正等菩提（anuttara-samyak-sambodhi，无上圆满正觉）的一切资粮，也就是因。摄彼一切，是指修习它们。所以经中说：‘我所有的一切波罗蜜多（paramita，到彼岸）所摄的一切世间和出世间的广大善根，愿一切有情都能迅速证得无上智果。’言波罗蜜多所摄一切，是指与波罗蜜多相互依存。所有波罗蜜多回向无上正等菩提才能成就。 言六彼果者，是指那些菩提资粮的果。言正智及真如者，是显示那些果。依据等流果（result similar to the cause）和离系果（result of separation）而宣说。如经中所说：‘我证得解脱，也愿一切有情都能得到解脱，不要让他们执着于生死和涅槃。’应当依次了解这些。这里，离障智者（one with wisdom free from obstacles）...