English
English version May I realize equality. When speaking of the equality of all sentient beings, it refers to the suchness (tathata, the true nature of things) of all sentient beings. Regarding their suffering and state of ignorance, it is said: 'May they not remain ignorant, but clearly realize enlightenment.' When speaking of the purity of the two powers of loving-kindness, loving-kindness is itself a power, hence the term 'power of loving-kindness.' Its purity means that the antidotes (ways to overcome afflictions) are not subdued. At that time, being willing to give one's own happiness to others can be called the purity of the power of loving-kindness, not just wishing others to be free from suffering. Therefore, the sutra says: 'May all sentient beings share in the worldly pleasures and riches that I possess.' When speaking of the purity of the three self-natures, it refers to the purity of one's own mind. It should be understood that it completely eliminates the defilements of the evil realms and karma. Therefore, the sutra says: 'If I have committed evil deeds that I have not previously repented, may I repent them with the supreme vow of repentance.' When speaking of supreme repentance, it should be understood that it is the mind of non-attainment. When speaking of the fourth, 'causing others to know the obstacles they create,' it refers to what others have done or are about to do. Causing them to know the obstacles they create means knowing that they have created such obstacles for me. Therefore, the sutra says: 'If I have not previously been aware of all the deeds of the demons, may I awaken them with the supreme awareness.' When speaking of supreme awareness, it is like the Buddhas and Bodhisattvas knowing things as they truly are. The deeds of the demons, it should be understood, are those things that can obstruct virtuous actions. When speaking of the fifth, 'gathering all the accumulations for Bodhi,' it refers to all the accumulations for unsurpassed, perfect, and complete enlightenment (anuttara-samyak-sambodhi), which is the cause. Gathering all of them refers to cultivating them. Therefore, the sutra says: 'May all sentient beings quickly attain the supreme wisdom, with all the vast worldly and transcendental virtues gathered by all the perfections (paramita, going beyond).' When speaking of all that is gathered by the perfections, it means relying on the perfections. All the perfections are dedicated to unsurpassed, perfect, and complete enlightenment in order to be accomplished. When speaking of the sixth, 'its result,' it refers to the result of those accumulations for Bodhi. When speaking of 'correct wisdom and suchness,' it shows those results. It is spoken according to the result similar to the cause and the result of separation. As the sutra says: 'May I attain liberation, and may all sentient beings attain liberation as well, and may they not be attached to samsara and nirvana.' These should be understood in sequence. Here, the one with wisdom free from obstacles... --------------------------------------------------------------------------------
Chinese
。谓是解脱。愿速证得远离烦恼所知障智。有此意趣。不住生死及涅槃者。当知即是真如之性。彼于生死及以涅槃无别异故。如经说言。生死真如涅槃真如。于真如界无有差别当知彼则是诸如来清净法身是故建立彼即是其诸波罗蜜多果除彼。更无余果故也。 论言复有异门者。谓第一第二经之文者。当知即于苦时乐时摄取有情界。随次应知。如经我所受苦。于诸有情愿证平等。我有所受富贵世乐。愿诸有情同受斯乐。于诸有情不证平等者。谓无所了。当知非得。言证者。谓了知故。犹如念性。即是其念此则显其彼所受苦所有无知愿勿生起。谓自所受苦与诸有情等同一想。为由此事而回向故。是故当知于受苦时摄取有情界。所受世间富乐之时。于自所有富乐之事悉乐施与诸有情者。此则名为于受乐时摄有情界。 论曰三于自断资粮障者。如经我所作恶若未先悔。以无上忏悔愿忏悔之。谓自造罪从于自生所有诸障。以无上忏悔而断除故。 论言四于他断资粮障者。如经我诸所有众魔之业。以无上觉知愿令觉悟。谓诸天魔而离于自是别心识。而从于彼所起障者名于他也。 论言五积集一切资粮者。谓集一切诸资粮故。言一切资粮者。当知即是福之资粮及智资粮。彼谓应知即六度性。如有说言。 现代汉语译本：所谓的解脱，愿迅速证得远离烦恼和所知障的智慧。具有这种意趣，不住于生死和涅槃的人，应当知道这就是真如的本性。因为生死和涅槃对于真如来说没有差别。如经文所说：‘生死真如、涅槃真如，在真如的境界中没有差别。’应当知道，他们就是诸如来清净的法身，因此建立他们就是诸波罗蜜多（paramita，到彼岸）的果，除了他们，没有其他的果。 论中说‘复有异门’，指的是第一和第二部经文的内容，应当知道，就是在受苦时和快乐时摄取有情界（sentient beings）。应当依次了解，如经文所说：‘我所受的苦，愿诸有情证得平等；我所受的富贵世乐，愿诸有情一同享受这种快乐。’对于诸有情不能证得平等，指的是没有领悟，应当知道这是无法获得的。‘证’指的是了知，就像念的本性，就是念本身。这显示了他们所受的苦，所有无知的状态，愿不要生起，就是自己所受的苦与诸有情等同的想法，因为这件事而回向。因此应当知道，在受苦时摄取有情界，在享受世间富乐时，将自己所有的富乐之事都乐于施与诸有情，这称为在受乐时摄取有情界。 论曰：三、于自断资粮障者，如经我所作恶若未先悔，以无上忏悔愿忏悔之。指的是自己造的罪，从自身产生的所有障碍，用无上的忏悔来断除。 论中说：四、于他断资粮障者，如经我诸所有众魔之业，以无上觉知愿令觉悟。指的是诸天魔，他们远离自身，是别的心识，从他们那里产生的障碍，称为于他。 论中说：五、积集一切资粮者，指的是积集一切诸资粮。说一切资粮，应当知道就是福德资粮和智慧资粮。它们应当被理解为六度（six paramitas）的性质。如有人说：
English
English version: What is called liberation, may [I] quickly attain the wisdom that is free from afflictions and the obscurations to knowledge. Having this intention, those who do not abide in either samsara (生死, birth and death cycle) or nirvana (涅槃, cessation of suffering), should know that this is the nature of Suchness (真如, true thusness). Because there is no difference between samsara and nirvana for Suchness. As the sutra says: 'The Suchness of samsara, the Suchness of nirvana, there is no difference in the realm of Suchness.' It should be known that they are the pure Dharmakaya (法身, Dharma body) of all the Tathagatas (如来, thus-gone ones), therefore it is established that they are the fruit of all the paramitas (波罗蜜多, perfections), and there is no other fruit besides them. The treatise says, 'Moreover, there is a different approach,' referring to the content of the first and second sutras. It should be known that it is about gathering sentient beings (有情界, the realm of sentient beings) during times of suffering and times of happiness. It should be understood in sequence, as the sutra says: 'The suffering I have experienced, may all sentient beings attain equality; the wealth and worldly pleasures I have experienced, may all sentient beings share in this happiness.' Not attaining equality for all sentient beings refers to not understanding, and it should be known that this cannot be attained. 'Attaining' refers to knowing, just like the nature of mindfulness, which is mindfulness itself. This shows that the suffering they have experienced, all states of ignorance, may they not arise, that is, the idea that one's own suffering is equal to that of all sentient beings, dedicating merit for this reason. Therefore, it should be known that gathering sentient beings during times of suffering, and willingly giving all one's wealth and pleasures to all sentient beings during times of worldly happiness, is called gathering sentient beings during times of happiness. The treatise says: 'Three, severing the obstacles to the accumulation of merit and wisdom for oneself,' as in the sutra, 'If the evil I have done has not been repented of, may I repent with supreme repentance.' This refers to all the obstacles arising from the sins one has committed, which are severed by supreme repentance. The treatise says: 'Four, severing the obstacles to the accumulation of merit and wisdom for others,' as in the sutra, 'All the deeds of the multitudes of demons that I have, may [I] awaken them with supreme awareness.' This refers to the heavenly demons, who are separate from oneself, being distinct consciousnesses, and the obstacles arising from them are called 'for others'. The treatise says: 'Five, accumulating all accumulations,' refers to accumulating all accumulations. Saying 'all accumulations,' it should be known that they are the accumulation of merit and the accumulation of wisdom. They should be understood as the nature of the six paramitas (六度, six perfections). As someone said: -------------------------------------------------------------------------------- 施戒福资粮 智资粮是慧 余三二种摄 五亦智资粮
Chinese
如是当知所集资粮悉皆回向无上正等菩提是故经曰。我诸所有波罗蜜多所摄善根。皆当速证无上智果。 论言六所集资粮为自利满及显他利满者。此中且初依自利者。如经我证解脱亦愿有情皆得解脱。谓由依彼所证解脱令离烦恼所知诸障。为彼即是一切有情解脱因故。言显他利满者。如经勿令住着生死涅槃。若住生死或住涅槃。而不能作利有情事。诸染污法而摄持故。为无身故。随次应知。言显者。与上诸门一一相合。 论曰。复有异门从正遍知而退还者有其六因。释曰。云何为六。所谓论言弃背有情于生死苦不能安受者。此是初因。对治此故。是故经曰。我所受苦于诸有情愿证平等。于诸有情心平等者。应知乃能于生死苦而能安受。 第二因者。论曰。于世富乐有执着心。对治此故。是故经曰。我有所受富贵世乐愿诸有情同受斯乐。 第三因者。论曰。而积烦恼及诸业障。对治此故。是故经曰。我所作恶若未先悔。以无上忏悔愿忏悔之。谓异熟障不可忏故。 第四因者。论曰。随顺恶友之所倾动。言随顺者。谓无觉悟。言恶友者。谓诸天魔。言倾动者。谓令作恶障碍于善。对治此故。是故经曰。我诸所有众魔之业 现代汉语译本： 布施、持戒是福德资粮，智慧是智慧资粮。 其余三种（忍辱、精进、禅定）被这两种（福德和智慧）所包含，五种（布施、持戒、忍辱、精进、禅定）也是智慧资粮。 应当知道，所积聚的资粮都回向于无上正等菩提，所以经中说：‘我所有波罗蜜多（到达彼岸）所包含的善根，都应当迅速证得无上智慧的果实。’ 论中说，六种所积聚的资粮是为了自利圆满以及显示他利圆满。这里首先依据自利来说，如经中所说：‘我证得解脱，也愿一切有情（众生）都得到解脱。’ 意思是说，通过我所证得的解脱，使众生远离烦恼和所知二障。因为这（解脱）是一切有情解脱的原因。说到显示他利圆满，如经中所说：‘不要让他们执着于生死或涅槃。’ 如果执着于生死或涅槃，就不能做利益有情的事情，因为被染污法所摄持，因为没有（化）身。应当依次了解。说到‘显示’，是与上面所说的各个方面一一相合。 论中说：‘还有一种不同的情况，从正遍知（佛的智慧）退还的原因有六种。’ 解释说：‘哪六种呢？’ 论中说：‘舍弃背离有情，对于生死之苦不能安然忍受。’ 这是第一个原因。为了对治这个原因，所以经中说：‘我所承受的痛苦，愿与一切有情平等分担。’ 对于一切有情心怀平等，应当知道这样才能对于生死之苦安然忍受。 第二个原因是，论中说：‘对于世间的富裕快乐有执着心。’ 为了对治这个原因，所以经中说：‘我所享受的富贵世间快乐，愿一切有情一同享受。’ 第三个原因是，论中说：‘积聚烦恼以及各种业障。’ 为了对治这个原因，所以经中说：‘我所造作的恶业，如果还没有忏悔，以无上的忏悔愿来忏悔。’ 意思是说，异熟障（果报的障碍）是不可忏悔的。 第四个原因是，论中说：‘随顺恶友的引诱而动摇。’ 所谓‘随顺’，就是没有觉悟。所谓‘恶友’，就是诸天和魔。所谓‘引诱’，就是使人作恶，障碍行善。为了对治这个原因，所以经中说：‘我所有众魔的作为’
English
English version: Generosity and discipline are the accumulations of merit, wisdom is the accumulation of wisdom. The remaining three (patience, diligence, and concentration) are included in these two (merit and wisdom), and the five (generosity, discipline, patience, diligence, and concentration) are also accumulations of wisdom. It should be known that all the accumulated merits are dedicated to unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi), therefore the sutra says: 'All the roots of virtue contained in my perfections (Paramita), should quickly realize the fruit of unsurpassed wisdom.' The treatise says that the six accumulations of merit are for the fulfillment of self-benefit and the manifestation of the fulfillment of the benefit of others. Here, firstly, based on self-benefit, as the sutra says: 'I attain liberation, and I also wish that all sentient beings (Sattvas) attain liberation.' It means that through the liberation I have attained, sentient beings are freed from afflictions and the two obscurations (Kleshas and Jneyavarana). Because this (liberation) is the cause of liberation for all sentient beings. Speaking of manifesting the fulfillment of the benefit of others, as the sutra says: 'Do not let them be attached to Samsara or Nirvana.' If one is attached to Samsara or Nirvana, one cannot do things that benefit sentient beings, because they are held by defiled Dharmas, because they have no (transformation) body. It should be understood in sequence. Speaking of 'manifesting', it is in accordance with each of the aspects mentioned above. The treatise says: 'There is also a different situation, there are six reasons for retreating from perfect enlightenment (Sammasambuddha).' The explanation says: 'What are the six?' The treatise says: 'Abandoning and turning away from sentient beings, unable to endure the suffering of Samsara.' This is the first reason. To counteract this reason, therefore the sutra says: 'The suffering I endure, I wish to share equally with all sentient beings.' Having equanimity towards all sentient beings, it should be known that only then can one endure the suffering of Samsara. The second reason is, the treatise says: 'Having attachment to worldly wealth and happiness.' To counteract this reason, therefore the sutra says: 'The wealth and worldly happiness I enjoy, I wish all sentient beings to enjoy together.' The third reason is, the treatise says: 'Accumulating afflictions and various karmic obscurations.' To counteract this reason, therefore the sutra says: 'The evil deeds I have committed, if I have not yet repented, I wish to repent with unsurpassed repentance.' It means that the Vipaka-avarana (the obscuration of karmic retribution) is unrepentable. The fourth reason is, the treatise says: 'Following the enticement of bad friends and being shaken.' The so-called 'following' means without awakening. The so-called 'bad friends' are the Devas and Maras. The so-called 'enticement' means causing people to do evil and obstructing good deeds. To counteract this reason, therefore the sutra says: 'All the actions of the Maras' -------------------------------------------------------------------------------- 若未先觉。以无上觉知愿令觉悟。