Chinese
第五因者。论曰。不集资粮。谓不具足杂资粮也。对治此故。是故经曰。我有所摄根愿诸有情皆当速证无上智果。此亦显集智资粮故。 第六因者。论曰。于诸有圆满等法。有习近心及未着心。言诸有圆满者。谓身资具相。当知即是天人所摄等声。即摄声闻独觉圆满法也。言习近者。于圆满法有悕望也。当知彼即以诸有爱及自利爱有未着心。对治此故。是故经曰。我证解脱亦愿有情皆得解脱。勿令住着生死涅槃。随次应知。论言。对治彼故随其次第而说六门者。谓有六种退还之因。对治彼故。以此六门证遍知。故如是六门证得遍知此中说故。此陀罗尼名为六门。 论言第一第二等。为显异门。如经我诸受苦及我有所受富贵世乐也。是故论言。第一第二而则显其苦乐分位不舍有情成熟有情。云何知然。如是彼欲断除一切有情苦故。忍受其苦作饶益事。是故当知第一能显于苦分位不舍有情。自所有乐乐施一切诸有情故。是故第二于乐分位不舍有情。能除彼苦令彼受乐。是则名为成熟有情。若不如是。于阙资缘及苦所逼诸有情所。殊胜善心无由生故。云何名为成熟之相。言成熟者。令诸有情善根增盛。 论言第五即能成熟佛法者。如经我诸所有波罗蜜多所摄善根 现代汉语译本：如果他们还没有觉悟，我将以无上的觉悟智慧，发愿让他们觉悟。 第五个原因是，论中说：‘不积聚资粮’，指的是不完备各种资粮。为了对治这个原因，所以经中说：‘我所摄受的众生，愿他们都能迅速证得无上智慧的果实。’ 这也显示了积聚智慧资粮的缘故。 第六个原因是，论中说：‘对于各种圆满等法，有习近之心以及未着之心。’ 所谓‘各种圆满’，指的是自身所拥有的财富和相貌。应当知道，这指的是天人所摄受的等等。‘等’字也包括了声闻和独觉的圆满之法。所谓‘习近’，指的是对于圆满之法有所希望。应当知道，他们以对各种存在的爱以及自利之爱而心怀未着。为了对治这个原因，所以经中说：‘我证得解脱，也愿一切众生都能得到解脱，不要让他们执着于生死和涅槃。’ 应当依次了解。论中说：‘为了对治这些原因，所以依次序而说了六个门’，指的是有六种退还的原因。为了对治这些原因，通过这六个门来证得遍知。因此，这六个门证得了遍知，所以这个陀罗尼（Dharani，总持、真言）被称为六门。 论中说‘第一’、‘第二’等等，是为了显示不同的方面。如经中所说：‘我所承受的痛苦以及我所享受的富贵世间的快乐。’ 所以论中说：‘第一’、‘第二’，是为了显示其在痛苦和快乐的分位中，都不舍弃众生，从而成熟众生。如何得知是这样呢？因为他想要断除一切众生的痛苦，所以忍受他们的痛苦，做饶益的事情。因此应当知道，第一能显示在痛苦的分位中不舍弃众生。因为将自己所拥有的快乐施舍给一切众生，所以第二能显示在快乐的分位中不舍弃众生，能够去除他们的痛苦，让他们享受快乐。这就是所谓的成熟众生。如果不是这样，对于缺乏资粮和被痛苦所逼迫的众生，殊胜的善心就没有办法产生。又怎么能称之为成熟之相呢？所谓‘成熟’，就是让众生的善根增长。 论中说，‘第五’就能成熟佛法。如经中所说：‘我所有波罗蜜多（Paramita，到彼岸）所摄受的善根’
English
English version: If they are not yet awakened, I vow to awaken them with unsurpassed awakened wisdom. The fifth cause is, as stated in the treatise: 'Not accumulating provisions,' which means not possessing complete miscellaneous provisions. To counteract this cause, the sutra says: 'May all sentient beings embraced by me quickly attain the fruit of unsurpassed wisdom.' This also reveals the accumulation of wisdom provisions. The sixth cause is, as stated in the treatise: 'Having a mind of approaching and not being attached to all perfect dharmas.' 'All perfect dharmas' refers to one's own wealth and appearance. It should be understood that this refers to those embraced by gods and humans, etc. The word 'etc.' also includes the perfect dharmas of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). 'Approaching' means having hope for perfect dharmas. It should be understood that they have not detached their minds from love for various existences and love for self-interest. To counteract this cause, the sutra says: 'I attain liberation, and I also wish all sentient beings to attain liberation, not letting them be attached to samsara (birth and death) and nirvana.' This should be understood in sequence. The treatise says: 'To counteract these causes, the six gates are spoken of in order,' referring to the six causes of regression. To counteract these causes, one attains omniscience through these six gates. Therefore, these six gates attain omniscience, so this Dharani is called the Six Gates. The treatise says 'first,' 'second,' etc., to reveal different aspects. As the sutra says: 'The suffering I endure and the wealth and worldly pleasures I enjoy.' Therefore, the treatise says: 'First' and 'second' are to show that in the positions of suffering and happiness, one does not abandon sentient beings, thereby maturing sentient beings. How is it known to be so? Because he wants to eliminate the suffering of all sentient beings, he endures their suffering and does beneficial things. Therefore, it should be known that the first can show that one does not abandon sentient beings in the position of suffering. Because one gives away one's own happiness to all sentient beings, the second can show that one does not abandon sentient beings in the position of happiness, being able to remove their suffering and let them enjoy happiness. This is what is called maturing sentient beings. If it were not so, for sentient beings who lack provisions and are oppressed by suffering, excellent virtuous thoughts would have no way to arise. How could it be called a sign of maturity? 'Maturity' means causing the virtuous roots of sentient beings to increase. The treatise says that 'the fifth' can mature the Buddhadharma. As the sutra says: 'All the virtuous roots embraced by my Paramitas.' --------------------------------------------------------------------------------
Chinese
也。言佛法者所谓力等。成熟彼者。谓能证得作用故也。彼得即由所修波罗蜜多悉皆回向菩提故得。 论言第三第四断除障故即能成就自彼之二者。如经我所作恶及我诸所有众魔之业也。言断除障故者。谓能断除从于自他所生罪障故也。言即能成就自彼之二者。谓成熟有情。及能成熟诸佛之法。能成故也。 论言第六者。如经我证解脱亦愿有情皆得解脱也。言声闻独觉不共之果清净法身者。谓一切种智及于真如。以解脱声而宣说故。言无超过故者。经言愿诸有情皆解脱故。言而能行于利生行故是名住于尽生死际者。经言勿令住着生死涅槃故。 论曰复有异门者。此则示其第五异门。是故论言以四净心而当开示。释曰。云何为四。是故论曰。一了法无我故。此是第一。如经我所受苦于诸有情愿证平等。此言云何而能表于了法无我。是故论曰。颠倒有情及流转苦而不倾动。颠倒有情不倾动者。谓得自他平等性故。彼亦若无了法无我即不如是。生等流转一切诸苦不倾动者。亦如上说为利有情而乐彼故。彼亦了法无我之时乃能得故。 论曰二于富盛时而不起于有情之见迷等杂染者。此是第二。如经我有所受富贵世乐愿诸有情同受斯乐。言迷杂染者。谓烦恼杂染等声。即摄业杂染也。 论曰三与 现代汉语译本： 也。所说的佛法，指的是力量等等。成熟他们，是指能够证得作用的缘故。他们获得，是因为所修的波罗蜜多全部回向菩提的缘故。 论中说，第三和第四（菩萨行）断除障碍的缘故，就能成就自身和他人的两种利益。如经文所说：‘我所作的恶业以及我所有的一切，都是众魔的作为。’所说的‘断除障碍的缘故’，是指能够断除从自身和他人所产生的罪业障碍的缘故。所说的‘就能成就自身和他人的两种利益’，是指成熟有情众生，以及能够成熟诸佛之法，能够成就的缘故。 论中说，第六（菩萨行），如经文所说：‘我证得解脱，也希望一切有情众生都能得到解脱。’所说的‘声闻、独觉不共的清净法身’，指的是一切种智以及真如。用解脱的声音来宣说的缘故。所说的‘没有超过的缘故’，经文说：‘愿一切有情众生都解脱。’所说的‘而能够行于利益众生的行为，所以名为安住于生死轮回的边际’，经文说：‘不要安住执着于生死和涅槃。’ 论中说，还有不同的方法，这是为了显示第五种不同的方法。因此论中说：‘以四种清净心应当开示。’解释说：‘什么是四种清净心？’因此论中说：‘一、了达法无我的缘故。’这是第一种。如经文所说：‘我所承受的痛苦，对于一切有情众生，愿证得平等。’这句话如何能够表达了达法无我？因此论中说：‘对于颠倒的有情众生以及流转的痛苦而不动摇。’对于颠倒的有情众生不动摇，是指得到自身和他人的平等性的缘故。如果不能了达法无我，就不能这样。对于生等流转的一切痛苦不动摇，也如上面所说，为了利益有情众生而乐于承受痛苦的缘故。在了达法无我的时候才能得到这种境界的缘故。 论中说：‘二、在富裕兴盛的时候，不起对于有情众生的迷恋等杂染。’这是第二种。如经文所说：‘我所承受的富贵世间的快乐，愿一切有情众生共同享受这种快乐。’所说的‘迷杂染’，指的是烦恼杂染等等，也包括业杂染。 论中说：‘三、给予
English
English version: Also. What is meant by the Buddha-dharma refers to powers and so on. Maturing them means being able to attain their function. Their attainment is due to all the Paramitas cultivated being dedicated to Bodhi. The treatise says that the third and fourth (Bodhisattva practices), by eliminating obstacles, can accomplish the benefit of both oneself and others. As the sutra says, 'The evil deeds I have done and all that I possess are the work of all demons.' 'Eliminating obstacles' means being able to eliminate the sinful obstacles arising from oneself and others. 'Accomplishing the benefit of both oneself and others' means maturing sentient beings and being able to mature the Dharma of all Buddhas, being able to accomplish it. The treatise says that the sixth (Bodhisattva practice), as the sutra says, 'I attain liberation, and I also wish that all sentient beings may attain liberation.' 'The pure Dharmakaya, not shared by Sravakas (hearers) and Pratyekabuddhas (solitary realizers),' refers to the omniscient wisdom and Suchness (Tathata). It is proclaimed with the voice of liberation. 'Because there is no surpassing,' the sutra says, 'May all sentient beings be liberated.' 'And being able to engage in the activities of benefiting beings, therefore it is called abiding at the limit of the cycle of birth and death,' the sutra says, 'Do not abide in or be attached to Samsara (birth and death) or Nirvana.' The treatise says that there is another different method, which is to show the fifth different method. Therefore, the treatise says, 'With four pure minds, one should explain.' The explanation says, 'What are the four?' Therefore, the treatise says, 'First, because of understanding the non-self of phenomena.' This is the first. As the sutra says, 'The suffering I endure, for all sentient beings, may I realize equality.' How can this statement express understanding the non-self of phenomena? Therefore, the treatise says, 'For deluded sentient beings and the suffering of transmigration, without being shaken.' Not being shaken by deluded sentient beings means attaining the equality of oneself and others. If one cannot understand the non-self of phenomena, it will not be like this. Not being shaken by all the sufferings of birth and so on, is also as mentioned above, because one is happy to endure suffering for the benefit of sentient beings. One can attain this state when one understands the non-self of phenomena. The treatise says, 'Second, in times of wealth and prosperity, not to arise with attachment to sentient beings, such as delusion and other defilements.' This is the second. As the sutra says, 'The wealth and worldly pleasures I enjoy, may all sentient beings share in this joy.' 'Delusion and defilement' refers to afflictive defilements and so on, which also includes karmic defilements. The treatise says, 'Third, giving' --------------------------------------------------------------------------------
Chinese
不清净因粗重之果能生之力而不随顺者。此是第三。如经我所作恶若未先悔。以无上忏悔愿忏悔之。言粗重者。谓从罪生能引等流及异熟果。即此名为处。不净因彼处自果。能生力者。谓能引其等流异熟之果力能也。不随顺彼因者。当知即是忏悔之法。 论曰四而能断除彼增长因者。此是第四。如经我诸所有众魔之业若未先觉。以无上觉知愿令觉悟。言彼声者。引粗重也。余文可知。是故当知有四净心。唯独净心而不能证无上正等菩提。是故论曰。加行清净者当知。即于波罗蜜多相应善根而起加行。如经我诸所有波罗蜜多摄所善根。如是具说因圆满也。 果圆满者。论曰。净心果者无上之智也。谓如上说四种净心。彼之果者是无上智。即是一切正遍知也。如经说言。彼当速证无上智果。论言加行清净者即是解脱者。为显果也。其相云何。论曰所谓转依。谓转烦恼所知障依阿赖耶识。如经我证解脱亦愿有情皆得解脱。论云无上之智及于解脱而非加行清净果耶者。谓当说彼。是其果也。云何是彼净心之果。论曰。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。是故无上智果言净心果者。与理相违。虽作是说。无有相违。是故论曰。波罗蜜多若不圆满。唯清 现代汉语译本 不清净的因所产生的粗重之果，以及能够产生这种果的力量，如果不加以顺应（即不忏悔），这就是第三种障碍。如经文所说：‘我所作的恶业如果还没有事先忏悔，就以无上的忏悔愿力来忏悔它。’这里所说的‘粗重’，是指从罪业产生，能够引生等流果和异熟果。这个‘处’，就是指不清净的因产生其自身果报的地方。‘能生力’，是指能够引生等流果和异熟果的力量。‘不随顺彼因’，应当知道就是指忏悔的方法。 论中说，有四种方法能够断除罪业增长的因。这是第四种。如经文所说：‘我所有被众魔所扰乱的业，如果还没有事先觉察，就以无上的觉知愿力令其觉悟。’这里所说的‘彼’，指的是粗重。其余的文句可以自己理解。因此应当知道有四种净心。但是仅仅依靠净心，还不能证得无上正等菩提。所以论中说：‘加行清净’，应当知道就是指对于与波罗蜜多相应的善根而发起加行。如经文所说：‘我所有被波罗蜜多所摄的善根’，这样完整地说明了因的圆满。 果的圆满，论中说：‘净心的果报是无上的智慧’。就是指如上所说的四种净心，它们的果报是无上的智慧，也就是一切正遍知（Samyak-sambuddha）。如经文所说：‘他们应当迅速证得无上智果。’论中说‘加行清净’就是指解脱者，是为了彰显果报。它的相状是怎样的呢？论中说：‘所谓转依（Paravrtti），就是转变烦恼障和所知障所依的阿赖耶识（Ālaya-vijñāna）。’如经文所说：‘我证得解脱，也愿一切有情众生都得到解脱。’论中说，无上的智慧和解脱，难道不是加行清净的果报吗？这是将要说明的，它们是果报。什么是净心的果报呢？论中说：‘所以经文说：我所有被波罗蜜多所摄的一切世间和出世间的广大善根，愿一切有情众生都应当迅速证得无上智果等等。’像这样说。所以说无上智果是净心的果报，与道理相违背。虽然这样说，却没有相违背的地方。所以论中说：‘波罗蜜多如果不圆满，仅仅清’