English
English version That which does not accord with the power of the impure cause to produce the gross and heavy result is the third. As the sutra says, 'If the evil I have done has not been repented of beforehand, I will repent of it with the supreme vow of repentance.' 'Gross and heavy' refers to that which arises from sin and can lead to the result of the equal flow and the result of maturation. This is called the 'place,' the place where the impure cause produces its own result. 'The power to produce' refers to the power to lead to the result of the equal flow and the result of maturation. 'Not according with that cause' should be understood as the method of repentance. The treatise says that there are four things that can cut off the cause of its increasing. This is the fourth. As the sutra says, 'If all my actions disturbed by all the demons have not been perceived beforehand, I vow to awaken them with supreme awareness.' The word 'that' refers to the gross and heavy. The rest of the text can be understood. Therefore, it should be known that there are four pure minds. However, pure mind alone cannot attain Anuttara-samyak-sambodhi (无上正等菩提, unsurpassed, complete and perfect enlightenment). Therefore, the treatise says, 'Pure conduct' should be understood as the conduct that arises in relation to the roots of good that correspond to the Paramitas (波罗蜜多, perfections). As the sutra says, 'All the roots of good that are encompassed by my Paramitas,' thus fully explaining the perfection of the cause. The perfection of the result, the treatise says, 'The result of pure mind is unsurpassed wisdom.' This refers to the four pure minds mentioned above, whose result is unsurpassed wisdom, which is all Samyak-sambuddha (一切正遍知, perfectly enlightened). As the sutra says, 'They should quickly attain the result of unsurpassed wisdom.' The treatise says that 'pure conduct' refers to the liberated one, in order to reveal the result. What is its appearance? The treatise says, 'So-called Paravrtti (转依, transformation of the basis) is the transformation of the Alaya-vijñana (阿赖耶识, storehouse consciousness) on which the afflictive obscurations and the cognitive obscurations depend.' As the sutra says, 'I attain liberation, and I also vow that all sentient beings will attain liberation.' The treatise says, are unsurpassed wisdom and liberation not the result of pure conduct? This is what will be explained, they are the result. What is the result of pure mind? The treatise says, 'Therefore, the sutra says, all my vast roots of good, both worldly and otherworldly, encompassed by the Paramitas, may all sentient beings quickly attain the result of unsurpassed wisdom, etc.' Saying it like this. Therefore, saying that the result of unsurpassed wisdom is the result of pure mind contradicts reason. Although it is said like this, there is no contradiction. Therefore, the treatise says, 'If the Paramitas are not perfected, only pure' --------------------------------------------------------------------------------
Chinese
净心不能生长无上智果。是故说彼名为波罗蜜多之果。谓诸经说故。论说言种类同故。无上之智当知即是净心果也。言种类同者。是心心所种类因果故也。应知解脱事用得故理合。是彼如行之果。论言又彼二之果二俱所摄者。谓前各各别说其果。今说二俱具二果也。此复云何。是故论言。净心加行更互相待为究竟故。谓独净心或唯加行于彼无有。无上正等菩提因故。论言。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者。此亦显其二俱皆有彼二果也。 言一切资粮者。所谓诸度此名加行。言无所得心修习者。无染善心而修习故。谓不染着我法故也。言净心者。如论说言。由回向也。论言若不如是者。施等不成遍知因故。如是显其净心加行彼一切果。是故决定应如是知。若不如是。所修净心而空其果。此我不欲。 论言又即彼二亦复名为而不住于流转涅槃者。谓如上说智及解脱二种果法而不住于流转涅槃。如经勿令住着生死涅槃。云何知然。是故论言。又彼二因般若大悲平等所摄。谓即彼法之所成故。言彼二因者。谓净心加行。般若大悲平等所摄者。谓智及悲平等之性。即名智悲平等性故。彼二摄者。谓具足也。若无有智唯悲偏增不舍流转。如是智惠增多而无悲者即般涅槃。是 现代汉语译本：清净心不能直接产生无上智慧的果实。因此，经典中说清净心是波罗蜜多的果实，论典中也说它们种类相同。应当知道，无上的智慧实际上是清净心的果实。所说的‘种类相同’，是指心和心所的种类，它们之间存在因果关系。应该明白，解脱的事用是如实修行的果实，这在道理上是相符的。论典中说，清净心和如实修行这二者的果实都被二者共同摄取，意思是说，前面分别说明了各自的果实，现在说二者都具备两种果实。这是什么意思呢？因此，论典中说，清净心和如实修行互相依赖，才能达到究竟。意思是说，单独的清净心或者单独的如实修行，都不能成为无上正等菩提的因。论典中说，通过以无所得的心修习和回向所有的一切资粮，就能获得正智以及如来的其他功德，这是它们的原因。这也表明，清净心和如实修行都具有这两种果实。 所说的一切资粮，指的是布施等六度，这被称为如实修行。所说的以无所得的心修习，指的是以不染着的善心进行修习。意思是不染着于我法。所说的清净心，如论典所说，是通过回向实现的。论典中说，如果不是这样，布施等行为就不能成为遍知一切的因。这样就显示了清净心和如实修行是所有果实的因。因此，必须这样理解。如果不是这样，所修的清净心就会失去其果实，这不是我所希望的。 论典中说，清净心和如实修行也被称为不住于流转和涅槃。意思是说，如上文所说的智慧和解脱这两种果法，不住于流转和涅槃。如经文所说，不要住着于生死和涅槃。如何知道是这样的呢？因此，论典中说，这二者的原因是般若（Prajna，智慧）和大悲（Karuna，慈悲）平等摄取。意思是说，这二者是由般若和大悲所成就的。所说的‘这二者的原因’，指的是清净心和如实修行。‘般若大悲平等所摄’，指的是智慧和慈悲的平等之性。也就是智慧和慈悲的平等性。‘这二者摄取’，指的是具足。如果没有智慧，只有慈悲偏重，就会不舍弃流转。如果智慧增多而没有慈悲，就会进入涅槃。
English
English version: Pure mind cannot directly generate the fruit of unsurpassed wisdom. Therefore, it is said in the scriptures that pure mind is the fruit of Paramita (perfection), and the treatises also say that they are of the same kind. It should be known that unsurpassed wisdom is actually the fruit of pure mind. The 'same kind' refers to the kind of mind and mental factors, and there is a causal relationship between them. It should be understood that the function of liberation is the fruit of practice as it is, which is consistent in principle. The treatise says that the fruits of both pure mind and practice as it is are taken together by both, meaning that the fruits were described separately before, and now it is said that both have two fruits. What does this mean? Therefore, the treatise says that pure mind and practice as it is depend on each other to achieve ultimate completion. It means that pure mind alone or practice as it is alone cannot be the cause of unsurpassed complete enlightenment. The treatise says that by practicing and dedicating all the resources with a mind of non-attainment, one can obtain correct wisdom and other merits of the Tathagata (Thus Come One), which is their cause. This also shows that both pure mind and practice as it is have these two fruits. All the resources mentioned refer to the six perfections such as generosity, which are called practice as it is. The practice with a mind of non-attainment refers to practicing with an undefiled good mind. It means not being attached to self and dharma (teachings). The pure mind, as the treatise says, is achieved through dedication. The treatise says that if it is not like this, acts of generosity and so on cannot become the cause of omniscience. This shows that pure mind and practice as it is are the cause of all fruits. Therefore, it must be understood in this way. If it is not like this, the pure mind that is cultivated will lose its fruit, which is not what I want. The treatise says that pure mind and practice as it is are also called not dwelling in samsara (cyclic existence) and nirvana (liberation). It means that the two kinds of fruit, wisdom and liberation, as mentioned above, do not dwell in samsara and nirvana. As the scriptures say, do not dwell in samsara and nirvana. How do we know this is the case? Therefore, the treatise says that the cause of these two is that Prajna (wisdom) and Karuna (compassion) are equally embraced. It means that these two are accomplished by Prajna and Karuna. The 'cause of these two' refers to pure mind and practice as it is. 'Embraced equally by Prajna and Karuna' refers to the equal nature of wisdom and compassion. That is, the equality of wisdom and compassion. 'These two embrace' means to be complete. If there is no wisdom and only compassion is emphasized, one will not abandon samsara. If wisdom increases and there is no compassion, one will enter nirvana. --------------------------------------------------------------------------------
Chinese
故当知彼二平等不住于二。言谓即彼法之所成故者。谓智悲平等性之所成故。彼二果法不住流转及涅槃也。论言为取如是大功德故菩萨所有一切善根应当如是而回向之者。谓欲取证不住流转及以涅槃诸功德故。论言是故此则名为所有善根广大回向者。谓如所说以回向故。名大回向。于殊胜义而加行故。论曰如是所修六门之者得六功德者。谓如所说六种加行所证善根证六德故。论言如其次第者。第一获得第一之德。乃至第六获第六故。论言若有菩萨具足如是善根之者。谓具回向善根故也。 论曰一流转生死微薄受苦彼不能坏者。此初果利。如经我所受苦。言彼不能坏者。谓不屈伏故。 论曰二而常唯受无尽广大富贵世乐及能成熟有情之界者。第二果利。如经我有所受富贵世乐。此中成熟有情界者。即彼世乐而摄受故。论曰以无障碍速摄善根于善欢喜及有胜解者。第三果利。如经我所作恶。此中于善欢喜者。谓净心也。于善有胜解者。谓加行也。论曰四于诸菩萨而不见有微细忘误善观断除者。第四果利。如经我诸所有众魔之业。言善观断除者。谓善知已而修忘误对治法也。 论曰速成资粮及能证得成种智定者。第五果利。如经我诸所有波罗蜜多所摄善根。言及能证得成种智定者。谓以其次而证种智。当 现代汉语译本：因此应当知道，智与悲这二者是平等的，不执著于二边。‘言谓即彼法之所成故者’，是指由智悲平等性所成就的缘故。智与悲这二者的果法，不住于流转生死，也不住于涅槃。论中说‘为取如是大功德故，菩萨所有一切善根应当如是而回向之者’，是指为了获取和证得不住于流转生死以及涅槃的各种功德的缘故。论中说‘是故此则名为所有善根广大回向者’，是指如前面所说，因为回向的缘故，称为大回向，因为对于殊胜的意义而加以修行。论中说‘如是所修六门之者得六功德者’，是指如前面所说的六种加行所证得的善根，能够证得六种功德的缘故。论中说‘如其次第者’，是指第一种加行获得第一种功德，乃至第六种加行获得第六种功德的缘故。论中说‘若有菩萨具足如是善根之者’，是指具足回向的善根的缘故。 论中说‘一流转生死微薄受苦彼不能坏者’，这是初果的利益。如经中所说‘我所受苦’，‘言彼不能坏者’，是指不被屈服的缘故。 论中说‘二而常唯受无尽广大富贵世乐及能成熟有情之界者’，这是第二果的利益。如经中所说‘我有所受富贵世乐’，这里‘成熟有情界者’，是指以世间之乐而摄受有情的缘故。论中说‘以无障碍速摄善根于善欢喜及有胜解者’，这是第三果的利益。如经中所说‘我所作恶’，这里‘于善欢喜者’，是指清净的心。‘于善有胜解者’，是指精进修行。 论中说‘四于诸菩萨而不见有微细忘误善观断除者’，这是第四果的利益。如经中所说‘我诸所有众魔之业’，‘言善观断除者’，是指善于观察之后，修习对治忘误的方法。 论中说‘速成资粮及能证得成种智定者’，这是第五果的利益。如经中所说‘我诸所有波罗蜜多（Paramita，到彼岸）所摄善根’，‘言及能证得成种智定者’，是指以次第证得种智（Sarvakarajnata，一切种智）。
English
English version: Therefore, it should be known that wisdom and compassion are equal and do not abide in either extreme. '言谓即彼法之所成故者' means that it is accomplished by the equality of wisdom and compassion. The resultant dharmas of these two do not abide in samsara (cyclic existence) or nirvana (liberation). The treatise states, 'For the sake of obtaining such great merits, all the roots of virtue of a Bodhisattva should be dedicated in this way,' which means for the sake of obtaining and realizing the various merits that do not abide in samsara and nirvana. The treatise states, 'Therefore, this is called the vast dedication of all roots of virtue,' which means, as mentioned earlier, it is called a great dedication because of the dedication, and because of applying effort to the supreme meaning. The treatise states, 'Those who cultivate these six doors in this way obtain six merits,' which means that the roots of virtue attained through the six types of application, as mentioned earlier, can attain six merits. The treatise states, 'In sequential order,' which means that the first application obtains the first merit, and so on, until the sixth application obtains the sixth merit. The treatise states, 'If a Bodhisattva possesses such roots of virtue,' which means possessing the roots of virtue of dedication. The treatise states, 'First, the suffering of samsara is slight and the suffering they experience cannot destroy them,' this is the benefit of the first fruit. As stated in the sutra, 'The suffering I have experienced,' '言彼不能坏者' means that they are not subdued. The treatise states, 'Second, they constantly experience endless, vast wealth, worldly pleasures, and the ability to ripen the realms of sentient beings,' this is the benefit of the second fruit. As stated in the sutra, 'The wealth and worldly pleasures I have experienced,' here, 'ripening the realms of sentient beings' refers to embracing sentient beings with worldly pleasures. The treatise states, 'Quickly gathering roots of virtue without obstruction, delighting in virtue, and having superior understanding,' this is the benefit of the third fruit. As stated in the sutra, 'The evil I have done,' here, 'delighting in virtue' refers to a pure mind. 'Having superior understanding in virtue' refers to diligent practice. The treatise states, 'Fourth, they do not see subtle forgetfulness in Bodhisattvas, and they skillfully observe and eliminate it,' this is the benefit of the fourth fruit. As stated in the sutra, 'All the actions of the maras (demons) I have,' '言善观断除者' means skillfully observing and then practicing the methods to counteract forgetfulness. The treatise states, 'Quickly accomplishing the accumulations and being able to attain the Samadhi (meditative absorption) of complete omniscience,' this is the benefit of the fifth fruit. As stated in the sutra, 'All the roots of virtue included in the Paramitas (perfections),' '言及能证得成种智定者' means attaining Sarvakarajnata (complete omniscience) in sequence. --------------------------------------------------------------------------------