English
English version: Just as the pure sun disc emits a light, illuminating the entire world universally. The sacred wisdom of all Buddhas possesses subtle light, capable of understanding all dharmas in the same way. The fruit attained by all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) is most supreme in its departure from the world. However, among the fruits attained by these Śrāvakas, it is still inferior to the state of Pratyekabuddhas (those who attain enlightenment on their own, without a teacher). If the state of Pratyekabuddhas is compared to the state of Bodhisattvas (those who aspire to become Buddhas), it is not even one part in many aspects. If Bodhisattvas are compared to the Buddha Tathāgata (one of the titles of the Buddha), even if multiplied countless times, it is not even one part. The Bodhi fruit (enlightened wisdom) attained by the Tathāgata possesses immeasurable merits, inconceivable. The Tathāgata, according to the time, place, and actions that should be taken, skillfully transforms beings by following expedient means. The most supreme state attained in the fruit is the purification of the five roots (eye, ear, nose, tongue, body), and the subtle functions are accomplished. In the twelve stages, the gate of merit is opened, and all meanings can be transformed. The most supreme state attained in the fruit is that all paths of intention are pure. Everything attained by the Tathāgata should be known, everything is stainless and without discrimination. The most supreme state attained in the fruit is that all meanings and benefits are gathered, all are pure. The Buddhakṣetra (pure land where the Buddha resides) is pure, as it should be, and appears with complete freedom. The most supreme state attained in the fruit is that all discriminations are purified. The actions performed do not decay, and in eternal time, one skillfully cultivates the activities of all-wisdom (Sarvajñāna, the wisdom attained by the Buddha). The most supreme state attained in the fruit is that all is pure and well-abiding. One has already attained the great non-abiding Nirvāṇa (Mahāparinirvāṇa, ultimate liberation without dwelling anywhere), fulfilling the pure words of all Buddhas. The most supreme state attained in the fruit is that all defiled dharmas have been purified. Not mixed with afflictions, originally without flaws, one constantly enters the wonderful joyful conduct of all Buddhas. The most supreme state attained in the fruit is that contemplation is like the void, all is pure. Accumulating vast and supreme gates of meaning, one observes by being apart from all forms. The emanations and forms of the Tathāgata are extremely vast, and these immeasurable practices are all pure. Accomplishing the wisdom of accomplished action (Kṛtyānuṣṭhāna-jñāna, the wisdom to perfectly accomplish all actions), subtle and inconceivable, it is the stainless and supreme reliance of all Buddhas. It should be known here that the pure Dharmadhātu (the essence of all dharmas) is the Suchness (Tathātā, the unchanging reality) of all dharmas, the true cause of the undeluded self-nature of all dharmas, capable of giving birth to all Buddhas and the wisdom of all Buddhas, free from all obstacles and defilements, establishing Samādhi (meditative absorption) and Dhāraṇī (retentive memory) teachings, and other immeasurable meritorious and wisdom practices, ultimately achieving. --------------------------------------------------------------------------------
Chinese
一切众生利乐等事。乃至成熟一切正法闻知种子。如是等相皆得成就。所言诸佛智者。谓即四智。初大圆镜智。是智远离我我所相。及离能取所取分别。不杂一切烦恼垢染。于一切所缘所行所知相中。不忘不愚。智影相生现种依持。彼一切智所依清净。是即真如所缘无分别智。二平等性智。得胜上所缘。是智能观自他平等。已能安处无住涅槃。起大慈悲随往一切现身现上以善方便毕竟相应。三妙观察智。普摄一切三摩地三摩钵底总持法门。于一切所知分位。无碍而转及能发生胜功德宝。方便现身善断众疑。如其所应能善说法。四成所作智。能以种种不思议方便。为他成熟一切所作。如应化度一切众生。如是等相是为四智。 复次颂曰。 三身分位二二一 二法二报一化身 诸佛清净法界中 若一若多性不立 此中意者。清净法身犹如虚空而无形相。从是身中流出一切法。此等皆是妙无比喻最胜白法。清净真理大利乐因。出生佛地最上善乐。而能圆满无尽法海。复能具足清净妙慧。即能成就大菩提心。如上所释菩提心义。于诸经中略集要文。唯佛菩萨能尽知见。 广释菩提心论卷第四 现代汉语译本 为了利益一切众生，使他们获得安乐，乃至成熟一切正法的闻知种子，像这样的种种功德都能成就。所说的诸佛的智慧，指的是四种智慧。第一种是大圆镜智，这种智慧远离了我与我所的执着，以及能取与所取的分别，不夹杂一切烦恼垢染，对于一切所缘、所行、所知的现象中，不忘失、不愚昧。智慧的影像显现，各种种子得以依持。它是一切智慧所依的清净之处，也就是真如所缘的无分别智。第二种是平等性智，获得殊胜的所缘。这种智慧能够观察自他平等，已经能够安住于无住涅槃，生起大慈大悲，随顺前往一切处，现身说法，以善巧方便毕竟相应。第三种是妙观察智，普遍摄持一切三摩地（Samadhi，禅定）、三摩钵底（Samapatti，等至）总持法门，对于一切所知的分位，无碍地运转，并且能够发生殊胜的功德宝藏，方便现身，善于断除众生的疑惑，如其所应地善于说法。第四种是成所作智，能够以种种不可思议的方便，为他人成熟一切所作，如应化度一切众生。像这样的种种相，就是四智。 其次，颂文说： 三身分位二二一，二法二报一化身，诸佛清净法界中，若一若多性不立。 这里的意思是，清净法身犹如虚空而无形相，从这个身中流出一切法。这些都是无比美妙的比喻，最殊胜的清净之法，清净真理，大利益大安乐的因，出生佛地的最上善乐，从而能够圆满无尽的法海，又能具足清净妙慧，就能成就大菩提心。如上面所解释的菩提心的意义，在各种经典中略微收集重要的文句，只有佛菩萨能够完全知晓和证见。 《广释菩提心论》卷第四
English
English version For the benefit and happiness of all sentient beings, and to ripen the seeds of hearing and knowing all the right Dharmas, such qualities are all accomplished. The 'wisdom of all Buddhas' refers to the Four Wisdoms. The first is the Great Mirror Wisdom, which is free from the notions of 'I' and 'mine,' and from the distinctions of the 'taker' and the 'taken.' It is unmixed with all afflictions and defilements. In all objects of focus, actions, and knowable phenomena, it is neither forgetful nor ignorant. The images of wisdom arise, and various seeds are supported. It is the pure basis of all wisdom, the non-discriminating wisdom that takes Suchness (Tathata) as its object. The second is the Wisdom of Equality, which attains a superior object of focus. This wisdom can observe the equality of self and others, and is able to abide in non-abiding Nirvana. It arises with great compassion, going along with all places, manifesting bodies and teachings, and is ultimately in accord with skillful means. The third is the Wonderful Discriminating Wisdom, which universally encompasses all Samadhis (meditative absorptions), Samapattis (attainments), and Dharani (retentive memory) teachings. It operates without obstruction in all knowable aspects, and can generate supreme treasures of merit. It manifests bodies with skillful means, skillfully cuts off the doubts of beings, and is skilled in teaching the Dharma as appropriate. The fourth is the Accomplishing Wisdom, which can mature all actions for others through various inconceivable means, and transforms and liberates all sentient beings as appropriate. Such qualities are the Four Wisdoms. Furthermore, the verse says: The divisions of the Three Bodies are two, two, one; two Dharma, two Reward, one Transformation Body; in the pure Dharma Realm of all Buddhas, whether one or many, no nature is established. The meaning here is that the pure Dharmakaya (Dharma Body) is like space, without form or appearance. From this body flows forth all Dharmas. These are all incomparably wonderful metaphors, the most supreme white Dharmas, pure truth, the cause of great benefit and happiness, the supreme good and joy that arises from the Buddha-ground, thereby able to perfect the endless ocean of Dharma, and also fully possess pure and wonderful wisdom, which can accomplish the Great Bodhicitta (Mind of Enlightenment). As explained above regarding the meaning of Bodhicitta, important passages are briefly collected from various sutras. Only Buddhas and Bodhisattvas can fully know and see it. Commentary on the Treatise on the Extensive Explanation of Bodhicitta, Volume Four --------------------------------------------------------------------------------