T21n1361_六門陀羅尼經論
大正藏第 21 冊 No. 1361 六門陀羅尼經論
No. 1361 [cf. No. 1360]
六門陀羅尼經論(附廣釋)
世親菩薩造
當知此陀羅尼經以六義故。說一慧圓滿。二慈力清凈。三自性清凈。四令知他所作障。五攝一切菩提資糧。六彼果正智及真如也。
復有異門。一于苦時攝取有情界。二於樂時攝取有情界。三于自斷資糧障。四於他斷資糧障。五積集一切資糧。六所集資糧為自利滿及顯利他滿也。
復有異門。從正遍知而退還者。有其六因。一棄背有情于生死苦不能安受。二於世富樂有執著心。三而積諸障。四隨順惡友之所傾動。五不集資糧。六而於諸有圓滿等法。有習近心及未著心。對治彼故。隨其次第而說六門。
第一第二而則顯其苦分位不捨有情成熟有情。第五即能成熟佛法。第三第四斷除障故。即能成就自彼之二。第六顯示聲聞獨覺不共之果清凈法身無超過故。而能行於利生行故。是名住於盡生死際。
復有異門。以四凈心而當開示。一了法無我故。顛倒有情及流轉苦而不傾動。二于富盛時而不起于有情之見迷等雜染。三與不清凈因粗重之果能生之力而不隨順。四而能斷除彼增長因。加行清凈者當知。即于波羅蜜
【現代漢語翻譯】 現代漢語譯本 大正藏第 21 冊 No. 1361 六門陀羅尼經論
No. 1361 [cf. No. 1360]
六門陀羅尼經論(附廣釋)
世親菩薩造
應當知道，此陀羅尼經因為以下六種意義，所以說：一、智慧圓滿；二、慈悲力量清凈；三、自性清凈；四、令人知曉他人所造的障礙；五、攝取一切菩提資糧；六、彼果的正智以及真如。 又有不同的解釋。一、在眾生受苦時攝取有情界（Sattvaloka，眾生所居住的世界）；二、在眾生快樂時攝取有情界；三、斷除自己積聚資糧的障礙；四、斷除他人積聚資糧的障礙；五、積聚一切資糧；六、所積聚的資糧爲了自身利益的圓滿以及顯現利益他人的圓滿。 又有不同的解釋。從正遍知（Samyak-saṃbuddha，圓滿覺悟者）退還的人，有六個原因。一、拋棄有情，對於生死之苦不能安然忍受；二、對於世間的富裕快樂有執著心；三、積聚各種障礙；四、隨順惡友的傾動；五、不積聚資糧；六、對於各種圓滿等法，有習近心以及未舍離心。爲了對治這些原因，所以按照次第而說六門。 第一和第二門則顯示在苦難的境地不捨棄有情，成熟有情。第五門即能成熟佛法。第三和第四門斷除障礙的緣故，即能成就自利和他利。第六門顯示聲聞（Śrāvaka，聽聞佛法而悟道者）、獨覺（Pratyekabuddha，不依師教而獨自悟道者）不共的果位，清凈法身沒有超過它的。因此能夠行於利益眾生的行為，這叫做安住于生死輪迴的盡頭。 又有不同的解釋。應當以四種清凈心來開示。一、了知法無我（Dharma-nairātmya，諸法皆無自性）的緣故，對於顛倒的有情以及流轉的苦難而不動搖。二、在富裕興盛的時候，不生起對於有情的迷戀等雜染。三、對於不清凈的因以及粗重的果所能產生的力量不隨順。四、能夠斷除這些增長的原因。加行清凈的人應當知道，即是于波羅蜜（Pāramitā，到彼岸）
【English Translation】 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).
多相應善根而起加行。凈心果者無上之智。加行清凈者即是解脫。所謂轉依。無上之智及於解脫而非加行清凈果耶。是故經言。我諸所有波羅蜜多所攝一切世及出世廣大善根。愿諸有情皆當速證無上智果等。作如是說。波羅蜜多若有圓滿。唯清凈心不能生長無上智果。是故說彼名為波羅蜜多之果。種類同故。無上之智當知即是凈心果也。又彼二之果二俱所攝。凈心加行更互相待為究竟故。謂由所有一切資糧無所得心修習迴向即得正智。及於如來諸餘功德是彼因故。若不如是。所修凈心而空其果。又即彼二亦複名為而不住于流轉涅槃。又彼二因平等智慧大悲所攝。謂即彼法之所成故。為取如是大功德故。菩薩所有一切善根應當如是而回向之。是故此則名為所有善根廣大回向。如是所修六行之者。得六功德。如其次第。若有菩薩具足如是善根之者。一流轉生死微薄受苦。彼不能壞。二而常唯受無盡廣大富貴世樂。及能成熟無量無邊有情之果。三以無障礙速攝善根。于善歡喜及有勝得解。四于諸菩薩而不見有微細忘誤。善觀斷除。五速成資糧及能證得成種智定。六盡諸世界及有情界現利生事成就彼故。
六門陀羅尼經論一卷
六門陀羅尼經論廣釋
尊者智威造
敬禮圓滿六度乘 及以善巧六處者
並能具足六神通 然後廣開六門義
經曰。如是我聞一時者。此即是其集經者辭。為欲顯示如來所說諸餘經等相連故也。若不如是不相連故。即便輕賤不生恭敬。又涅槃時世尊告曰。我滅度后。汝等善男子當結集法。應置如是我聞等辭結集一切。今欲隨順先言教故。為結集時。勸請菩薩而有請言。汝何所聞當如是說。菩薩答言。如是我聞。言如是者。是答辭也。言我者。非轉聞故。言聞者。耳識持故。言一切者。謂於一時聞此法時言薄伽梵者。而能降伏貪等故也。言在凈居天上依空而住者。謂於何處與十地自在及大自在諸天子等所住處也。為彼宮殿在色究竟上空界住故。言眾妙七寶莊嚴者。為諸端嚴而莊飾故。何故住此處耶。為顯此法非是異生同共有故。何故而偏告于菩薩。為表此法不與聲聞等而共有故。言與無央數菩薩眾者。有二因緣。菩薩無數。謂功德無數及數無數也。言利益安樂有情者。為欲令得增上之生及解脫故。
此陀羅尼總攝義者。論曰。當知此陀羅尼經以六義故說。云何為六。論曰。一慧圓滿。二慈力圓滿。三自性清凈。四令知所作障。五攝菩提資糧。六彼果。果有二種。正智及真如也。
言一慧力圓滿者。當知證得了于真如。是故經曰。謂我流轉于生死中諸所受苦。于諸有情
【現代漢語翻譯】 現代漢語譯本 並能圓滿具備六神通（六種超自然能力），然後廣泛闡釋六門（六種修行法門）的義理。
經文說：『如是我聞，一時。』這句話是結集經典的人所說的。爲了顯示如來說過的其他經典等前後相連。如果不如是相連，就會被輕視而不生恭敬心。又在涅槃（圓寂）時，世尊（釋迦牟尼佛）告誡說：『我滅度后，你們這些善男子應當結集佛法，應當加上「如是我聞」等語句來結集一切。』現在爲了遵循先前的教誨，在結集時，勸請菩薩（覺悟的有情）而有請問之言：『您聽到了什麼，應當如是說。』菩薩回答說：『如是我聞。』說『如是』，是回答之辭。說『我』，不是轉述聽來的。說『聞』，是耳識所持。說『一時』，是指在某個時候聽聞此法。說『薄伽梵（Bhagavan，世尊）』，是因為能夠降伏貪婪等煩惱。說『在凈居天（Śuddhāvāsa，色界天之一）上依空而住』，是指在什麼地方與十地（菩薩修行的十個階段）自在及大自在諸天子等所居住的地方。因為那些宮殿在色究竟天（Akaniṣṭha，色界天的最高層）之上的空界居住。說『眾妙七寶莊嚴』，是爲了用各種端莊美好的事物來裝飾。為什麼住在那裡呢？爲了顯示此法不是凡夫俗子共同擁有的。為什麼偏偏告訴菩薩呢？爲了表明此法不與聲聞（Śrāvaka，聽聞佛法而修行的弟子）等共同擁有。說『與無央數菩薩眾』，有兩個原因。菩薩無數，是指功德無數以及數量無數。說『利益安樂有情』，是爲了讓他們得到增上的生命以及解脫。
此陀羅尼（Dharani，總持）總攝義理，論中說：應當知道此陀羅尼經以六種意義來說明。什麼是六種意義呢？論中說：一是智慧圓滿，二是慈悲力量圓滿，三是自性清凈，四是令人知曉所作的障礙，五是攝取菩提（Bodhi，覺悟）資糧，六是彼果。果有兩種，一是正智，二是真如（Tathata，事物的真實本性）。
說『一慧力圓滿』，應當知道是證得了真如。所以經文說：『謂我流轉于生死中諸所受苦，于諸有情』
【English Translation】 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 (如來) 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 (菩薩) 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, 凈居天) 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 (聲聞). 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 (陀羅尼) 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.'
愿證平等。言一切有情平等者。謂一切有情真如之性。彼所受苦無知之相。作如是說。愿勿無知。明瞭證悟。言二慈力清凈者。慈即力故。故言慈力。彼清凈者。謂對治品不屈伏故。爾時于自所有諸樂。愿樂施他。乃可名為慈力清凈。非唯愿樂。離苦解脫。是故經曰。我有所受富貴世樂。愿諸有情同受斯樂。言三自性清凈者。謂自心清凈。當知盡于惡趣染污及盡于業。是故經曰。我所作惡若先未悔。以無上懺悔愿懺悔之。言無上懺悔者。當知即是無所得心。言四令知他所作障者。謂他所作近所作也。令知所作障者。知彼於我作如是障。是故經曰。我諸所有眾魔之業若未先覺。以無上覺知愿令覺悟。言無上覺知者。即如諸佛及諸菩薩如理知也。眾魔業者。當知即是而能障于善法者也。言五攝一切菩提資糧者。謂是無上正等菩提一切資糧。即是因也。攝彼一切者。謂修習也。是故經曰。我諸所有波羅蜜多所攝一切世及出世廣大善根。愿諸有情皆當速證無上智果。言波羅蜜多所攝一切者。謂與波羅蜜多相依故也。所有波羅蜜多回向無上正等菩提乃能成故。言六彼果者。謂彼菩提資糧果也。言正智及真如者。示彼果也。依等流果及離系果而宣說故。如經我證解脫亦愿有情皆得解脫。勿令住著生死涅槃。隨次應知。此中離障智者
【現代漢語翻譯】 現代漢語譯本 愿證平等。言一切有情平等者，是指一切有情真如（tathata，事物的真實本性）之性。他們所承受的痛苦和無知的狀態，這樣說：『愿他們不再無知，能夠明瞭地證悟。』 言二慈力清凈者，慈即是力，所以說慈力。慈力清凈，是指對治品（antidote，克服煩惱的方法）不會被屈服。那時，對於自己所擁有的一切快樂，願意施予他人，才可以稱為慈力清凈，不僅僅是願意他人離苦解脫。所以經中說：『我所擁有的富貴世間的快樂，愿一切有情都能一同享受。』 言三自性清凈者，是指自心清凈。應當知道，要完全消除惡趣的染污以及業。所以經中說：『我所作的惡業如果先前沒有懺悔，以無上的懺悔愿來懺悔它們。』言無上懺悔者，應當知道，就是無所得心（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。令知所作的障礙，就是知道他們對我製造了這樣的障礙。所以經中說：『我所有的一切眾魔的業，如果先前沒有覺察，以無上的覺知愿來讓他們覺悟。』言無上覺知者，就是像諸佛和諸菩薩那樣如理地知曉。眾魔業，應當知道，就是那些能夠障礙善法的事物。 言五攝一切菩提資糧者，是指無上正等菩提（anuttara-samyak-sambodhi，無上圓滿正覺）的一切資糧，也就是因。攝彼一切，是指修習它們。所以經中說：『我所有的一切波羅蜜多（paramita，到彼岸）所攝的一切世間和出世間的廣大善根，愿一切有情都能迅速證得無上智果。』言波羅蜜多所攝一切，是指與波羅蜜多相互依存。所有波羅蜜多回向無上正等菩提才能成就。 言六彼果者，是指那些菩提資糧的果。言正智及真如者，是顯示那些果。依據等流果（result similar to the cause）和離系果（result of separation）而宣說。如經中所說：『我證得解脫，也愿一切有情都能得到解脫，不要讓他們執著于生死和涅槃。』應當依次瞭解這些。這裡，離障智者（one with wisdom free from obstacles）...
【English Translation】 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...
。謂是解脫。愿速證得遠離煩惱所知障智。有此意趣。不住生死及涅槃者。當知即是真如之性。彼于生死及以涅槃無別異故。如經說言。生死真如涅槃真如。于真如界無有差別當知彼則是諸如來清凈法身是故建立彼即是其諸波羅蜜多果除彼。更無餘果故也。
論言復有異門者。謂第一第二經之文者。當知即于苦時樂時攝取有情界。隨次應知。如經我所受苦。于諸有情願證平等。我有所受富貴世樂。愿諸有情同受斯樂。于諸有情不證平等者。謂無所了。當知非得。言證者。謂了知故。猶如念性。即是其念此則顯其彼所受苦所有無知愿勿生起。謂自所受苦與諸有情等同一想。為由此事而回向故。是故當知于受苦時攝取有情界。所受世間富樂之時。于自所有富樂之事悉樂施與諸有情者。此則名為于受樂時攝有情界。
論曰三于自斷資糧障者。如經我所作惡若未先悔。以無上懺悔愿懺悔之。謂自造罪從於自生所有諸障。以無上懺悔而斷除故。
論言四於他斷資糧障者。如經我諸所有眾魔之業。以無上覺知愿令覺悟。謂諸天魔而離於自是別心識。而從於彼所起障者名於他也。
論言五積集一切資糧者。謂集一切諸資糧故。言一切資糧者。當知即是福之資糧及智資糧。彼謂應知即六度性。如有說言。
【現代漢語翻譯】 現代漢語譯本：所謂的解脫，愿迅速證得遠離煩惱和所知障的智慧。具有這種意趣，不住于生死和涅槃的人，應當知道這就是真如的本性。因為生死和涅槃對於真如來說沒有差別。如經文所說：『生死真如、涅槃真如，在真如的境界中沒有差別。』應當知道，他們就是諸如來清凈的法身，因此建立他們就是諸波羅蜜多（paramita，到彼岸）的果，除了他們，沒有其他的果。
論中說『復有異門』，指的是第一和第二部經文的內容，應當知道，就是在受苦時和快樂時攝取有情界（sentient beings）。應當依次瞭解，如經文所說：『我所受的苦，愿諸有情證得平等；我所受的富貴世樂，愿諸有情一同享受這種快樂。』對於諸有情不能證得平等，指的是沒有領悟，應當知道這是無法獲得的。『證』指的是了知，就像唸的本性，就是念本身。這顯示了他們所受的苦，所有無知的狀態，愿不要生起，就是自己所受的苦與諸有情等同的想法，因為這件事而回向。因此應當知道，在受苦時攝取有情界，在享受世間富樂時，將自己所有的富樂之事都樂於施與諸有情，這稱為在受樂時攝取有情界。
論曰：三、于自斷資糧障者，如經我所作惡若未先悔，以無上懺悔愿懺悔之。指的是自己造的罪，從自身產生的所有障礙，用無上的懺悔來斷除。
論中說：四、於他斷資糧障者，如經我諸所有眾魔之業，以無上覺知愿令覺悟。指的是諸天魔，他們遠離自身，是別的心識，從他們那裡產生的障礙，稱為於他。
論中說：五、積集一切資糧者，指的是積集一切諸資糧。說一切資糧，應當知道就是福德資糧和智慧資糧。它們應當被理解為六度（six paramitas）的性質。如有人說：
【English Translation】 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 (如來, thus-gone ones), therefore it is established that they are the fruit of all the paramitas (波羅蜜多, 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:
施戒福資糧 智資糧是慧 餘三二種攝 五亦智資糧
如是當知所集資糧悉皆迴向無上正等菩提是故經曰。我諸所有波羅蜜多所攝善根。皆當速證無上智果。
論言六所集資糧為自利滿及顯他利滿者。此中且初依自利者。如經我證解脫亦愿有情皆得解脫。謂由依彼所證解脫令離煩惱所知諸障。為彼即是一切有情解脫因故。言顯他利滿者。如經勿令住著生死涅槃。若住生死或住涅槃。而不能作利有情事。諸染污法而攝持故。為無身故。隨次應知。言顯者。與上諸門一一相合。
論曰。復有異門從正遍知而退還者有其六因。釋曰。云何為六。所謂論言棄背有情于生死苦不能安受者。此是初因。對治此故。是故經曰。我所受苦於諸有情願證平等。于諸有情心平等者。應知乃能于生死苦而能安受。
第二因者。論曰。於世富樂有執著心。對治此故。是故經曰。我有所受富貴世樂愿諸有情同受斯樂。
第三因者。論曰。而積煩惱及諸業障。對治此故。是故經曰。我所作惡若未先悔。以無上懺悔愿懺悔之。謂異熟障不可懺故。
第四因者。論曰。隨順惡友之所傾動。言隨順者。謂無覺悟。言惡友者。謂諸天魔。言傾動者。謂令作惡障礙於善。對治此故。是故經曰。我諸所有眾魔之業
【現代漢語翻譯】 現代漢語譯本： 佈施、持戒是福德資糧，智慧是智慧資糧。 其餘三種（忍辱、精進、禪定）被這兩種（福德和智慧）所包含，五種（佈施、持戒、忍辱、精進、禪定）也是智慧資糧。 應當知道，所積聚的資糧都回向于無上正等菩提，所以經中說：『我所有波羅蜜多（到達彼岸）所包含的善根，都應當迅速證得無上智慧的果實。』 論中說，六種所積聚的資糧是爲了自利圓滿以及顯示他利圓滿。這裡首先依據自利來說，如經中所說：『我證得解脫，也愿一切有情（眾生）都得到解脫。』 意思是說，通過我所證得的解脫，使眾生遠離煩惱和所知二障。因為這（解脫）是一切有情解脫的原因。說到顯示他利圓滿，如經中所說：『不要讓他們執著于生死或涅槃。』 如果執著于生死或涅槃，就不能做利益有情的事情，因為被染污法所攝持，因為沒有（化）身。應當依次瞭解。說到『顯示』，是與上面所說的各個方面一一相合。 論中說：『還有一種不同的情況，從正遍知（佛的智慧）退還的原因有六種。』 解釋說：『哪六種呢？』 論中說：『捨棄背離有情，對於生死之苦不能安然忍受。』 這是第一個原因。爲了對治這個原因，所以經中說：『我所承受的痛苦，愿與一切有情平等分擔。』 對於一切有情心懷平等，應當知道這樣才能對於生死之苦安然忍受。 第二個原因是，論中說：『對於世間的富裕快樂有執著心。』 爲了對治這個原因，所以經中說：『我所享受的富貴世間快樂，愿一切有情一同享受。』 第三個原因是，論中說：『積聚煩惱以及各種業障。』 爲了對治這個原因，所以經中說：『我所造作的惡業，如果還沒有懺悔，以無上的懺悔愿來懺悔。』 意思是說，異熟障（果報的障礙）是不可懺悔的。 第四個原因是，論中說：『隨順惡友的引誘而動搖。』 所謂『隨順』，就是沒有覺悟。所謂『惡友』，就是諸天和魔。所謂『引誘』，就是使人作惡，障礙行善。爲了對治這個原因，所以經中說：『我所有眾魔的作為』
【English Translation】 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'
若未先覺。以無上覺知愿令覺悟。
第五因者。論曰。不集資糧。謂不具足雜資糧也。對治此故。是故經曰。我有所攝根愿諸有情皆當速證無上智果。此亦顯集智資糧故。
第六因者。論曰。于諸有圓滿等法。有習近心及未著心。言諸有圓滿者。謂身資具相。當知即是天人所攝等聲。即攝聲聞獨覺圓滿法也。言習近者。于圓滿法有悕望也。當知彼即以諸有愛及自利愛有未著心。對治此故。是故經曰。我證解脫亦愿有情皆得解脫。勿令住著生死涅槃。隨次應知。論言。對治彼故隨其次第而說六門者。謂有六種退還之因。對治彼故。以此六門證遍知。故如是六門證得遍知此中說故。此陀羅尼名為六門。
論言第一第二等。為顯異門。如經我諸受苦及我有所受富貴世樂也。是故論言。第一第二而則顯其苦樂分位不捨有情成熟有情。云何知然。如是彼欲斷除一切有情苦故。忍受其苦作饒益事。是故當知第一能顯于苦分位不捨有情。自所有樂樂施一切諸有情故。是故第二於樂分位不捨有情。能除彼苦令彼受樂。是則名為成熟有情。若不如是。于闕資緣及苦所逼諸有情所。殊勝善心無由生故。云何名為成熟之相。言成熟者。令諸有情善根增盛。
論言第五即能成熟佛法者。如經我諸所有波羅蜜多所攝善根
【現代漢語翻譯】 現代漢語譯本：如果他們還沒有覺悟，我將以無上的覺悟智慧，發願讓他們覺悟。
第五個原因是，論中說：『不積聚資糧』，指的是不完備各種資糧。爲了對治這個原因，所以經中說：『我所攝受的眾生，愿他們都能迅速證得無上智慧的果實。』 這也顯示了積聚智慧資糧的緣故。
第六個原因是，論中說：『對於各種圓滿等法，有習近之心以及未著之心。』 所謂『各種圓滿』，指的是自身所擁有的財富和相貌。應當知道，這指的是天人所攝受的等等。『等』字也包括了聲聞和獨覺的圓滿之法。所謂『習近』，指的是對於圓滿之法有所希望。應當知道，他們以對各種存在的愛以及自利之愛而心懷未著。爲了對治這個原因，所以經中說：『我證得解脫，也愿一切眾生都能得到解脫，不要讓他們執著于生死和涅槃。』 應當依次瞭解。論中說：『爲了對治這些原因，所以依次序而說了六個門』，指的是有六種退還的原因。爲了對治這些原因，通過這六個門來證得遍知。因此，這六個門證得了遍知，所以這個陀羅尼（Dharani，總持、真言）被稱為六門。
論中說『第一』、『第二』等等，是爲了顯示不同的方面。如經中所說：『我所承受的痛苦以及我所享受的富貴世間的快樂。』 所以論中說：『第一』、『第二』，是爲了顯示其在痛苦和快樂的分位中，都不捨棄眾生，從而成熟眾生。如何得知是這樣呢？因為他想要斷除一切眾生的痛苦，所以忍受他們的痛苦，做饒益的事情。因此應當知道，第一能顯示在痛苦的分位中不捨棄眾生。因為將自己所擁有的快樂施捨給一切眾生，所以第二能顯示在快樂的分位中不捨棄眾生，能夠去除他們的痛苦，讓他們享受快樂。這就是所謂的成熟眾生。如果不是這樣，對於缺乏資糧和被痛苦所逼迫的眾生，殊勝的善心就沒有辦法產生。又怎麼能稱之為成熟之相呢？所謂『成熟』，就是讓眾生的善根增長。
論中說，『第五』就能成熟佛法。如經中所說：『我所有波羅蜜多（Paramita，到彼岸）所攝受的善根』
【English Translation】 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.'
也。言佛法者所謂力等。成熟彼者。謂能證得作用故也。彼得即由所修波羅蜜多悉皆迴向菩提故得。
論言第三第四斷除障故即能成就自彼之二者。如經我所作惡及我諸所有眾魔之業也。言斷除障故者。謂能斷除從於自他所生罪障故也。言即能成就自彼之二者。謂成熟有情。及能成熟諸佛之法。能成故也。
論言第六者。如經我證解脫亦愿有情皆得解脫也。言聲聞獨覺不共之果清凈法身者。謂一切種智及於真如。以解脫聲而宣說故。言無超過故者。經言愿諸有情皆解脫故。言而能行於利生行故是名住於盡生死際者。經言勿令住著生死涅槃故。
論曰復有異門者。此則示其第五異門。是故論言以四凈心而當開示。釋曰。云何為四。是故論曰。一了法無我故。此是第一。如經我所受苦於諸有情願證平等。此言云何而能表于了法無我。是故論曰。顛倒有情及流轉苦而不傾動。顛倒有情不傾動者。謂得自他平等性故。彼亦若無了法無我即不如是。生等流轉一切諸苦不傾動者。亦如上說為利有情而樂彼故。彼亦了法無我之時乃能得故。
論曰二于富盛時而不起于有情之見迷等雜染者。此是第二。如經我有所受富貴世樂愿諸有情同受斯樂。言迷雜染者。謂煩惱雜染等聲。即攝業雜染也。
論曰三與
【現代漢語翻譯】 現代漢語譯本： 也。所說的佛法，指的是力量等等。成熟他們，是指能夠證得作用的緣故。他們獲得，是因為所修的波羅蜜多全部迴向菩提的緣故。
論中說，第三和第四（菩薩行）斷除障礙的緣故，就能成就自身和他人的兩種利益。如經文所說：『我所作的惡業以及我所有的一切，都是眾魔的作為。』所說的『斷除障礙的緣故』，是指能夠斷除從自身和他人所產生的罪業障礙的緣故。所說的『就能成就自身和他人的兩種利益』，是指成熟有情眾生，以及能夠成熟諸佛之法，能夠成就的緣故。
論中說，第六（菩薩行），如經文所說：『我證得解脫，也希望一切有情眾生都能得到解脫。』所說的『聲聞、獨覺不共的清凈法身』，指的是一切種智以及真如。用解脫的聲音來宣說的緣故。所說的『沒有超過的緣故』，經文說：『愿一切有情眾生都解脫。』所說的『而能夠行於利益眾生的行為，所以名為安住于生死輪迴的邊際』，經文說：『不要安住執著于生死和涅槃。』
論中說，還有不同的方法，這是爲了顯示第五種不同的方法。因此論中說：『以四種清凈心應當開示。』解釋說：『什麼是四種清凈心？』因此論中說：『一、了達法無我的緣故。』這是第一種。如經文所說：『我所承受的痛苦，對於一切有情眾生，愿證得平等。』這句話如何能夠表達了達法無我？因此論中說：『對於顛倒的有情眾生以及流轉的痛苦而不動搖。』對於顛倒的有情眾生不動搖，是指得到自身和他人的平等性的緣故。如果不能了達法無我，就不能這樣。對於生等流轉的一切痛苦不動搖，也如上面所說，爲了利益有情眾生而樂於承受痛苦的緣故。在了達法無我的時候才能得到這種境界的緣故。
論中說：『二、在富裕興盛的時候，不起對於有情眾生的迷戀等雜染。』這是第二種。如經文所說：『我所承受的富貴世間的快樂，愿一切有情眾生共同享受這種快樂。』所說的『迷雜染』，指的是煩惱雜染等等，也包括業雜染。
論中說：『三、給予
【English Translation】 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'
不清凈因粗重之果能生之力而不隨順者。此是第三。如經我所作惡若未先悔。以無上懺悔愿懺悔之。言粗重者。謂從罪生能引等流及異熟果。即此名為處。不凈因彼處自果。能生力者。謂能引其等流異熟之果力能也。不隨順彼因者。當知即是懺悔之法。
論曰四而能斷除彼增長因者。此是第四。如經我諸所有眾魔之業若未先覺。以無上覺知愿令覺悟。言彼聲者。引粗重也。余文可知。是故當知有四凈心。唯獨凈心而不能證無上正等菩提。是故論曰。加行清凈者當知。即于波羅蜜多相應善根而起加行。如經我諸所有波羅蜜多攝所善根。如是具說因圓滿也。
果圓滿者。論曰。凈心果者無上之智也。謂如上說四種凈心。彼之果者是無上智。即是一切正遍知也。如經說言。彼當速證無上智果。論言加行清凈者即是解脫者。為顯果也。其相云何。論曰所謂轉依。謂轉煩惱所知障依阿賴耶識。如經我證解脫亦愿有情皆得解脫。論云無上之智及於解脫而非加行清凈果耶者。謂當說彼。是其果也。云何是彼凈心之果。論曰。是故經言。我諸所有波羅蜜多所攝一切世及出世廣大善根。愿諸有情皆當速證無上智果等。作如是說。是故無上智果言凈心果者。與理相違。雖作是說。無有相違。是故論曰。波羅蜜多若不圓滿。唯清
【現代漢語翻譯】 現代漢語譯本 不清凈的因所產生的粗重之果，以及能夠產生這種果的力量，如果不加以順應（即不懺悔），這就是第三種障礙。如經文所說：『我所作的惡業如果還沒有事先懺悔，就以無上的懺悔願力來懺悔它。』這裡所說的『粗重』，是指從罪業產生，能夠引生等流果和異熟果。這個『處』，就是指不清凈的因產生其自身果報的地方。『能生力』，是指能夠引生等流果和異熟果的力量。『不隨順彼因』，應當知道就是指懺悔的方法。 論中說，有四種方法能夠斷除罪業增長的因。這是第四種。如經文所說：『我所有被眾魔所擾亂的業，如果還沒有事先覺察，就以無上的覺知願力令其覺悟。』這裡所說的『彼』，指的是粗重。其餘的文句可以自己理解。因此應當知道有四種凈心。但是僅僅依靠凈心，還不能證得無上正等菩提。所以論中說：『加行清凈』，應當知道就是指對於與波羅蜜多相應的善根而發起加行。如經文所說：『我所有被波羅蜜多所攝的善根』，這樣完整地說明了因的圓滿。 果的圓滿，論中說：『凈心的果報是無上的智慧』。就是指如上所說的四種凈心，它們的果報是無上的智慧，也就是一切正遍知（Samyak-sambuddha）。如經文所說：『他們應當迅速證得無上智果。』論中說『加行清凈』就是指解脫者，是爲了彰顯果報。它的相狀是怎樣的呢？論中說：『所謂轉依（Paravrtti），就是轉變煩惱障和所知障所依的阿賴耶識（Ālaya-vijñāna）。』如經文所說：『我證得解脫，也愿一切有情眾生都得到解脫。』論中說，無上的智慧和解脫，難道不是加行清凈的果報嗎？這是將要說明的，它們是果報。什麼是凈心的果報呢？論中說：『所以經文說：我所有被波羅蜜多所攝的一切世間和出世間的廣大善根，愿一切有情眾生都應當迅速證得無上智果等等。』像這樣說。所以說無上智果是凈心的果報，與道理相違背。雖然這樣說，卻沒有相違背的地方。所以論中說：『波羅蜜多如果不圓滿，僅僅清』
【English Translation】 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 (無上正等菩提, 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 (波羅蜜多, 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 (轉依, transformation of the basis) is the transformation of the Alaya-vijñana (阿賴耶識, 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'
凈心不能生長無上智果。是故說彼名為波羅蜜多之果。謂諸經說故。論說言種類同故。無上之智當知即是凈心果也。言種類同者。是心心所種類因果故也。應知解脫事用得故理合。是彼如行之果。論言又彼二之果二俱所攝者。謂前各各別說其果。今說二俱具二果也。此復云何。是故論言。凈心加行更互相待為究竟故。謂獨凈心或唯加行於彼無有。無上正等菩提因故。論言。謂由所有一切資糧無所得心修習迴向即得正智。及於如來諸餘功德是彼因故者。此亦顯其二俱皆有彼二果也。
言一切資糧者。所謂諸度此名加行。言無所得心修習者。無染善心而修習故。謂不染著我法故也。言凈心者。如論說言。由迴向也。論言若不如是者。施等不成遍知因故。如是顯其凈心加行彼一切果。是故決定應如是知。若不如是。所修凈心而空其果。此我不欲。
論言又即彼二亦複名為而不住于流轉涅槃者。謂如上說智及解脫二種果法而不住于流轉涅槃。如經勿令住著生死涅槃。云何知然。是故論言。又彼二因般若大悲平等所攝。謂即彼法之所成故。言彼二因者。謂凈心加行。般若大悲平等所攝者。謂智及悲平等之性。即名智悲平等性故。彼二攝者。謂具足也。若無有智唯悲偏增不捨流轉。如是智惠增多而無悲者即般涅槃。是
【現代漢語翻譯】 現代漢語譯本：清凈心不能直接產生無上智慧的果實。因此，經典中說清凈心是波羅蜜多的果實，論典中也說它們種類相同。應當知道，無上的智慧實際上是清凈心的果實。所說的『種類相同』，是指心和心所的種類，它們之間存在因果關係。應該明白，解脫的事用是如實修行的果實，這在道理上是相符的。論典中說，清凈心和如實修行這二者的果實都被二者共同攝取，意思是說，前面分別說明了各自的果實，現在說二者都具備兩種果實。這是什麼意思呢？因此，論典中說，清凈心和如實修行互相依賴，才能達到究竟。意思是說，單獨的清凈心或者單獨的如實修行，都不能成為無上正等菩提的因。論典中說，通過以無所得的心修習和迴向所有的一切資糧，就能獲得正智以及如來的其他功德，這是它們的原因。這也表明，清凈心和如實修行都具有這兩種果實。 所說的一切資糧，指的是佈施等六度，這被稱為如實修行。所說的以無所得的心修習，指的是以不染著的善心進行修習。意思是不染著於我法。所說的清凈心，如論典所說，是通過迴向實現的。論典中說，如果不是這樣，佈施等行為就不能成為遍知一切的因。這樣就顯示了清凈心和如實修行是所有果實的因。因此，必須這樣理解。如果不是這樣，所修的清凈心就會失去其果實，這不是我所希望的。 論典中說，清凈心和如實修行也被稱為不住于流轉和涅槃。意思是說，如上文所說的智慧和解脫這兩種果法，不住于流轉和涅槃。如經文所說，不要住著于生死和涅槃。如何知道是這樣的呢？因此，論典中說，這二者的原因是般若（Prajna，智慧）和大悲（Karuna，慈悲）平等攝取。意思是說，這二者是由般若和大悲所成就的。所說的『這二者的原因』，指的是清凈心和如實修行。『般若大悲平等所攝』，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。『這二者攝取』，指的是具足。如果沒有智慧，只有慈悲偏重，就會不捨棄流轉。如果智慧增多而沒有慈悲，就會進入涅槃。
【English Translation】 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.
故當知彼二平等不住於二。言謂即彼法之所成故者。謂智悲平等性之所成故。彼二果法不住流轉及涅槃也。論言為取如是大功德故菩薩所有一切善根應當如是而回向之者。謂欲取證不住流轉及以涅槃諸功德故。論言是故此則名為所有善根廣大回曏者。謂如所說以迴向故。名大回向。于殊勝義而加行故。論曰如是所修六門之者得六功德者。謂如所說六種加行所證善根證六德故。論言如其次第者。第一獲得第一之德。乃至第六獲第六故。論言若有菩薩具足如是善根之者。謂具迴向善根故也。
論曰一流轉生死微薄受苦彼不能壞者。此初果利。如經我所受苦。言彼不能壞者。謂不屈伏故。
論曰二而常唯受無盡廣大富貴世樂及能成熟有情之界者。第二果利。如經我有所受富貴世樂。此中成熟有情界者。即彼世樂而攝受故。論曰以無障礙速攝善根于善歡喜及有勝解者。第三果利。如經我所作惡。此中於善歡喜者。謂凈心也。于善有勝解者。謂加行也。論曰四于諸菩薩而不見有微細忘誤善觀斷除者。第四果利。如經我諸所有眾魔之業。言善觀斷除者。謂善知已而修忘誤對治法也。
論曰速成資糧及能證得成種智定者。第五果利。如經我諸所有波羅蜜多所攝善根。言及能證得成種智定者。謂以其次而證種智。當
【現代漢語翻譯】 現代漢語譯本：因此應當知道，智與悲這二者是平等的，不執著於二邊。『言謂即彼法之所成故者』，是指由智悲平等性所成就的緣故。智與悲這二者的果法，不住于流轉生死，也不住于涅槃。論中說『為取如是大功德故，菩薩所有一切善根應當如是而回向之者』，是指爲了獲取和證得不住于流轉生死以及涅槃的各種功德的緣故。論中說『是故此則名為所有善根廣大回曏者』，是指如前面所說，因為迴向的緣故，稱為大回向，因為對於殊勝的意義而加以修行。論中說『如是所修六門之者得六功德者』，是指如前面所說的六種加行所證得的善根，能夠證得六種功德的緣故。論中說『如其次第者』，是指第一種加行獲得第一種功德，乃至第六種加行獲得第六種功德的緣故。論中說『若有菩薩具足如是善根之者』，是指具足迴向的善根的緣故。 論中說『一流轉生死微薄受苦彼不能壞者』，這是初果的利益。如經中所說『我所受苦』，『言彼不能壞者』，是指不被屈服的緣故。 論中說『二而常唯受無盡廣大富貴世樂及能成熟有情之界者』，這是第二果的利益。如經中所說『我有所受富貴世樂』，這裡『成熟有情界者』，是指以世間之樂而攝受有情的緣故。論中說『以無障礙速攝善根于善歡喜及有勝解者』，這是第三果的利益。如經中所說『我所作惡』，這裡『于善歡喜者』，是指清凈的心。『于善有勝解者』，是指精進修行。 論中說『四于諸菩薩而不見有微細忘誤善觀斷除者』，這是第四果的利益。如經中所說『我諸所有眾魔之業』，『言善觀斷除者』，是指善於觀察之後，修習對治忘誤的方法。 論中說『速成資糧及能證得成種智定者』，這是第五果的利益。如經中所說『我諸所有波羅蜜多（Paramita，到彼岸）所攝善根』，『言及能證得成種智定者』，是指以次第證得種智（Sarvakarajnata，一切種智）。
【English Translation】 English version: Therefore, it should be known that wisdom and compassion are equal and do not abide in either extreme. '言謂即彼法之所成故者' 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,' '言彼不能壞者' 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,' '言善觀斷除者' 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),' '言及能證得成種智定者' means attaining Sarvakarajnata (complete omniscience) in sequence.
知即是金剛喻定。彼亦而從資糧圓滿乃能生長。非從余得。論曰六盡諸世界及有情界現利生事成熟彼果者。第六果利。如經我證解脫等。言盡諸世界者。謂不分別有情界故。言及有界者。謂所化生。言成就彼故者。為欲成其利有情事不住流轉及涅槃故。
六門陀羅尼經論廣釋一卷
(癸丑年十月上旬八日于沙州永康寺集譯訖故□之也)
【現代漢語翻譯】 現代漢語譯本：知即是金剛喻定（Vajra-like Samadhi，如金剛般堅固的禪定）。此定也是從資糧圓滿才能生長的，不是從其他途徑獲得的。《論》中說：『六盡諸世界及有情界現利生事成熟彼果者。』這是指第六果，利益。如經中所說：『我證解脫』等。『盡諸世界』是指不分別有情界，『及有界』是指所化度的眾生。『成就彼故』是指爲了成就利益有情之事，不住于流轉和涅槃。 《六門陀羅尼經論廣釋》一卷 (癸丑年十月上旬八日于沙州永康寺集譯完畢，故記之)
【English Translation】 English version: 'Knowing' is the Vajra-like Samadhi (Vajra-like Samadhi, a samadhi as firm as diamond). This also grows from the perfection of accumulation of merit and wisdom, not from other sources. The Commentary says: 'Those who exhaust all worlds and sentient realms, manifesting benefit and maturing their fruits.' This refers to the sixth fruit, benefit. As the Sutra says: 'I have attained liberation,' etc. 'Exhausting all worlds' means not differentiating sentient realms, and 'and the realm of existence' refers to those beings to be transformed. 'Accomplishing that purpose' means, in order to accomplish the benefit of sentient beings, not dwelling in transmigration or Nirvana. A Comprehensive Explanation of the Sutra and Commentary on the Six Gates Dharani, one volume. (Completed the compilation and translation on the 8th day of the first ten days of the tenth month of the year Gui Chou at Yongkang Temple in Shazhou, hence recorded.)