入中論善顯密意疏（卷三）
Commentary on "Entering the Middle Way": Illuminating the Hidden Meaning (Volume 3)
宗喀巴大師造
Composed by Master Tsongkhapa
釋第一勝義菩提心之三
Chapter One: The Threefold Supreme Meaning Bodhicitta
壬三 初地增勝德分四，癸一 釋初地之布施，癸二 釋下乘之布施，癸三釋菩薩之布施，癸四 明施度之差別。今初
The Third Division: The Enhanced Virtues of the First Ground, in Four Parts: First, Explaining the Generosity of the First Ground; Second, Explaining the Generosity of the Lesser Vehicle; Third, Explaining the Generosity of the Bodhisattva; Fourth, Clarifying the Distinctions of the Perfection of Generosity. Now, the first part.
『爾時施性增最勝，為彼菩提第一因，雖施身肉猶殷重，此因能比不現見。』
At that time, the perfection of giving is supreme; it is the foremost cause for that enlightenment. Even when giving one's own flesh and body, one does so with profound earnestness. This cause can compare with what is not yet manifest.
證得極喜地時，菩薩所修十度行，以布施波羅蜜多為最增勝，然非無餘波羅蜜多，其出世布施波羅蜜多，即大菩提之第一因。於十度中，雖後後勝於前前。然說此地布施勝者，謂此地修行布施有殊勝力，於所修戒等則無此勝能。如經說：「初地中隨施內身外物，不起少分違逆施度之慳貪。」然不如第二地竟至夢中不起少分違逆戒度之犯戒。又此地所有不可現見之智德，即由布施而能比知。謂彼非但殷重布施外物。即割身肉施人，亦極殷重。彼所具他人不能見之登地等德，由此施為因能比度而知，如見煙比知有火。此即顯示布施身命財寶，全無慳惜，雖如是布施，而身猶安詳不變異也。
Upon attaining the Ground of Supreme Joy, the ten perfections cultivated by the bodhisattva are most excelled by the perfection of generosity, yet this does not mean the other perfections are absent. The transcendental perfection of generosity is the primary cause of great enlightenment. Among the ten perfections, although each subsequent one surpasses the previous, it is said that generosity is supreme on this ground because the practice of generosity here possesses exceptional power, while the cultivation of ethical discipline and others lacks such superior capability. As the sutra states: “In the first ground, when giving away inner body or outer possessions, not even a slight trace of stinginess contrary to the perfection of generosity arises. Yet it is not as in the second ground, where even in dreams not the slightest transgression contrary to the perfection of ethical discipline occurs.” Moreover, the unseen wisdom qualities possessed on this ground can be inferred precisely through generosity. This means that not only does one give external objects with profound earnestness, but even when cutting off one’s own flesh to give to others, it is done with utmost earnestness. The qualities of having attained the grounds and so forth, which others cannot perceive, can be inferred through this generosity as the cause, just as seeing smoke allows one to infer the presence of fire. This demonstrates that one gives away body, life, and treasures without any miserliness, and even while giving in this way, the body remains serene and unchanged.
癸二 釋下乘之布施分二，子一 由施能得生死樂，子二 由施能得涅槃樂。今初
B. Explanation of Lesser Vehicle Giving, Divided into Two Parts: 1. Through Giving, One Attains the Happiness of Saṃsāra 2. Through Giving, One Attains the Happiness of Nirvāṇa
Now, the first part:
『彼諸眾生皆求樂，若無資具樂非有，知受用具從施出，故佛先說布施論。
悲心下劣心粗獷，專求自利為勝者，彼等所求諸受用，滅苦之因皆施生。』
"All beings seek happiness, yet without provisions happiness cannot exist. Knowing that the means of enjoyment arise from giving, the Buddha first taught the discourse on generosity.
For those whose compassion is weak, whose minds are coarse, and who primarily seek their own benefit as supreme, all the enjoyments they desire—the causes for the cessation of suffering—are born from generosity."
彼諸眾生，皆欲解除饑渴疾熱病寒饑等苦，而求其樂。若無飲食醫藥衣服房舍等諸受用具，則人類所求之樂，必不得生。解一切眾生意樂之釋尊，因見此等受用資具，皆從往昔布施之福德生，故於最初即說布施之論，又此方便最易行故。由行布施能得圓滿受用者，亦不定須如法，如商人之捨極少財以求廣大之財聚，較請乞丐所求尤多。故於布施極應殷重。其行施者，非如菩薩隨大悲轉，不求施報，專為滿足求者之快樂而施。故悲心下劣。且於諸有情，具粗獷心，偏重於專求得生善趣自利之樂。彼等由厭離不捨財物之慳貪，與希望能感異熟之功德。即下劣布施。故能出生勝妙圓滿受用，成滅除饑渴等眾苦之因。
All those sentient beings desire to relieve the sufferings of hunger, thirst, illness, heat, cold, and starvation, and seek happiness. Without such means of enjoyment as food, drink, medicine, clothing, and shelter, the happiness that humans seek cannot arise. The Bhagavān, who understands the inclinations of all beings, seeing that all these enjoyments and resources arise from the merit of generosity practiced in the past, therefore first taught the discourse on generosity; moreover, this method is the easiest to practice. Through practicing generosity, one may attain complete enjoyment, yet it is not necessarily required to be done in accordance with the Dharma. Just as a merchant gives away a small amount of wealth to seek a vast accumulation of wealth, they seek far more than what a beggar requests. Therefore, one should be especially earnest in generosity. Those who practice giving are not like bodhisattvas, who are guided by great compassion, do not seek reward for their giving, and give solely to satisfy the happiness of those who ask. Thus their compassion is inferior. Moreover, toward sentient beings they possess a coarse mind, heavily inclined toward seeking the happiness of rebirth in a fortunate realm for their own benefit. They give out of aversion to the miserliness of not parting with wealth and in hope of the merit that will ripen as a result. This is inferior generosity. Yet it can give rise to excellent, complete enjoyment and become the cause for eliminating the many sufferings such as hunger and thirst.
子二 由施能得涅槃樂
Second, Through Giving One Attains the Bliss of Nirvana
『此復由行布施時，速得值遇真聖者，於是永斷三有流，當趣證於寂滅果。』
Moreover, by practicing generosity, one swiftly encounters true sages, Thereby forever severing the stream of the three realms, And will proceed to realize the fruit of Nirvana.
彼無悲愍心，唯求自身除苦得樂而殷重行施者。於行施時，「善士常往施主家」故，得值遇聖者。由彼聖者宣說妙法，便能了知生死過失，證無漏道，永破無明，斷無始來生死有流。其值遇聖人之果，即趣證聲聞獨覺之寂滅涅槃。
He who lacks compassion, solely seeking to remove his own suffering and attain happiness, yet diligently practices generosity—when such a one practices giving, "the virtuous constantly frequent the donor's household," and thus he meets with noble ones. Through those noble ones proclaiming the sublime Dharma, he is able to understand the faults of saṃsāra, realize the undefiled path, permanently destroy ignorance, and sever the unending stream of saṃsāric existence. The fruit of meeting such sages is to proceed toward attaining the quiescent nirvāṇa of śrāvakas and pratyekabuddhas.
癸三 釋菩薩之布施分四，子一 明菩薩布施之不共勝利，子二 明二種人皆以布施為主，子三 明菩薩行施時如何得喜，子四 明菩薩施身時有無痛苦。今初
C3. Explanation of the Bodhisattva's Generosity, Divided into Four Parts: D1. Clarifying the Uncommon Superiority of the Bodhisattva's Generosity D2. Clarifying That Both Types of Persons Primarily Rely on Generosity D3. Clarifying How the Bodhisattva Attains Joy While Practicing Generosity D4. Clarifying Whether the Bodhisattva Experiences Pain When Giving Away the Body
Now, the first part.
『發誓利益眾生者，由施不久得歡喜。』
"Those who vow to benefit all beings will swiftly attain joy through generosity."
諸非菩薩者，於行布施滿足求者之願望時，不能布施無間便得其樂果。由彼不能現見布施之樂果，故於布施容不修行。但發大誓欲現前究竟利益安樂一切眾生之菩薩。施後不久，即於滿足求者之願望時，得受用布施之果最大歡喜。故能一切時中歡喜行施。
Those who are not bodhisattvas, when fulfilling the wishes of supplicants through the practice of giving, do not immediately obtain the joyful fruit of generosity. Because they cannot directly perceive the joyful fruit of giving, they may therefore fail to cultivate the practice of giving. However, bodhisattvas who have aroused the great vow to bring ultimate benefit and happiness to all sentient beings in the present moment, soon after giving, at the very time of fulfilling the wishes of supplicants, experience the greatest joy of enjoying the fruit of generosity. Thus they are able to practice giving with joy at all times.
子二 明二種人皆以布施為主
Subsection Two: Clarifying That Both Types of Individuals Primarily Rely on Generosity
『由前悲性非悲性，故唯布施為要行。』
"Because the preceding [practice] is characterized by compassion, not by non-compassion, therefore generosity alone is the essential practice."
由前所說大悲為性之菩薩，及非大悲為性者，其所求之一切增上生樂與决定勝樂，皆由布施生，故唯布施為最要之行。親友書亦云：「了知財物動無實，當施沙門婆羅門，貧乏親友以後世，更無至親過於施。」
From what has been said before, for bodhisattvas whose nature is great compassion and for those whose nature is not great compassion, all the happiness of higher rebirth and the happiness of definite goodness that they seek arise from generosity. Therefore, generosity alone is the most essential practice. The *Letter to a Friend* also states: Knowing that wealth and possessions are impermanent and unreliable, One should give to śramaṇas, brāhmaṇas, and poor relatives, For in the next life there is no closer friend than generosity.
子三 明菩薩行施時如何得喜
Three: How Bodhisattvas Attain Joy When Practicing Giving
前說菩薩殷重行施，以財物滿足求者之願望時，即能引生殊妙歡喜，其喜相如何？頌曰：
Previously it was explained that bodhisattvas diligently practice generosity, satisfying the wishes of supplicants with material goods. At that time, they are able to give rise to sublime joy. What is the manifestation of this joy? The verse states:
『且如佛子聞求施，思惟彼聲所生樂，聖者入滅無彼樂，何況菩薩施一切。』
"And as the child of Buddha, hearing the plea for alms, finds joy in that very sound—a joy not found even in the saints' attainment of nirvana—how much more then does the Bodhisattva rejoice in giving all."
如佛子聞求者乞施之聲。思惟彼聲，便念彼等乃來向我求者，心中數數引生歡喜。雖諸阿羅漢入寂滅涅槃之樂，尚不能與之相比。則諸菩薩盡施一切內外財物，滿足求者所生之妙樂，勝寂滅涅槃樂，更不待說。若以寂滅涅槃妙樂引攝其心，則必失利他之行，若以上說菩薩妙樂引攝之，則於利他倍復精勤，故不相同也。
When the bodhisattva hears the sound of seekers asking for alms, he reflects upon that sound and thinks, "These beings have come to me as supplicants," and repeatedly gives rise to joy in his heart. Even the bliss of entering the peaceful nirvāṇa of the arhats cannot compare with this. How much more so, then, is the sublime joy born from the bodhisattva's giving away all inner and outer possessions to satisfy the seekers, which surpasses the bliss of peaceful nirvāṇa. If one's mind is drawn by the sublime bliss of peaceful nirvāṇa, one will certainly lose the practice of benefiting others; but if it is drawn by the bodhisattva's sublime joy as described above, one will redouble one's diligence in benefiting others. Thus, they are not the same.
子四 明菩薩施身時有無痛苦
Fourth, Clarifying Whether Bodhisattvas Experience Pain When Offering Their Bodies
菩薩由行布施引生妙樂，能捨內外一切財物。其捨身時，能無苦耶？曰：已得大地之菩薩，彼身無苦，如割無情物。虛空藏三摩地經云：「如大娑羅樹林，若有人來伐其一株。餘樹不作是念，彼伐此樹未伐我等。於彼伐者不起貪瞋，亦無分別。菩薩之忍亦復如是。此是最清淨忍，量等虛空。」寶鬘論亦云：「彼既無身苦，更何有意苦，悲心救世苦，故久住世間。」此等并依得地者而說。若未得極喜地，於身及財物未能離貪著者，彼於受害身之障緣時，其身决定發生痛苦。然於爾時，於饒益有情事，即依彼苦成倍復精進之因。頌曰：
A bodhisattva, through the practice of generosity, gives rise to sublime joy and is able to relinquish all internal and external wealth. When relinquishing the body, can it be without suffering? It is said: A bodhisattva who has attained the great grounds, that body has no suffering, like cutting an inanimate object. The *Ākāśagarbha Samādhi Sūtra* states: "It is like a great grove of sāla trees. If a person comes and fells one tree, the other trees do not think, 'He has felled this tree but not us.' Toward that cutter, they do not generate attachment or aversion, nor is there discrimination. The forbearance of a bodhisattva is likewise. This is the most purified forbearance, measureless as space." The *Ratnāvalī* also states: "Since there is no bodily suffering for them, how could there be mental suffering? With a compassionate mind to rescue the world from suffering, they therefore abide long in the world." These statements are made with reference to those who have attained the grounds. If one has not attained the Ground of Perfect Joy and has not yet abandoned attachment to body and possessions, then when encountering conditions harmful to the body, suffering will definitely arise in that body. Yet at that time, regarding the work of benefiting sentient beings, that very suffering becomes a cause for redoubled vigor. The verse says:
『由割自身布施苦，觀他地獄等重苦，了知自苦極輕微，為斷他苦勤精進。』
"Through the suffering of giving away one's own body, Observing the heavy sufferings of others in hell and so forth, One understands one's own suffering to be extremely minor, And diligently strives to eliminate the sufferings of others."
Bodhisattvas observe beings in hell and other realms, whose bodies are constantly tormented by coarse, fierce, unbearable, and immeasurably heavy sufferings—far exceeding a thousandfold the pain of cutting their own bodies. Thus, regarding the suffering of giving away their own bodies through cutting, they do not feel it as suffering. Instead, taking the suffering they themselves endure as a cause, they generate great diligence to eliminate the sufferings of other sentient beings in hell and so forth. Nagtsho translated this verse as: "Through that suffering of giving away one's body, observing the heavy sufferings of others in hell and so forth, based on what one has personally experienced oneself, one diligently strives to eliminate the sufferings of others." One must possess such great strength of motivation to be able to give away one's body. Before entering the grounds, one may have that motivation; therefore, it is said that even those who have not attained the grounds may relinquish their bodies.
癸四 明施度之差別
Fourth, Clarifying the Distinctions in the Perfection of Giving
『施者受者施物空，施名出世波羅密，由於三輪生執著，名世間波羅密多。』
"The giver, receiver, and gift are empty; this giving is called the transcendent perfection. When attachment arises toward these three aspects, it is called the worldly perfection."
捨思為體之施，若由了達施者受者施無空無實體之無漏慧所攝持。大般若經說：「名曰出世波羅蜜多。」（到彼岸。）無得聖根本智，是出世智，由此所攝持之布施，亦得立為出世波羅蜜多。其未由無得聖智所攝持之布施，即世間施。此二之差別，在未得勝義菩提心者，不能現量決定也。彼岸，謂生死大海之彼岸，即斷盡二障之佛果。到達彼岸，名到彼岸。釋論釋此云：「『若有後句，不應減去。』由此未減業聲，故成彼形。或是枳顆答羅等，故留摩字邊。」勝喜論師解此云：「梵語彼岸為『波羅』，到為『伊多』。二語合時，於『波羅』後加第二轉一聲『阿摩』字，於『伊多』後加初囀『蘇』字。波羅摩伊多，合為波羅蜜多時，阿摩及蘇，雖可減去。今依聲明根本文：『有後句，不應減去。』故雖減『蘇』字而留『阿摩』，由此未減業聲者，謂未減第二囀一聲『阿摩』字。由未減故，成『波羅蜜多』聲。或是枳顆答羅等中之『波羅摩』，本是『摩』字邊。今說『波羅摩』，故不應減去。此謂減去『阿摩』之『阿』，而留『摩』字。於彼上加『伊』字，故成波羅蜜多。所言初囀蘇『字』，似是『悉』字之誤，更當研究。」藏人有謂：「到彼岸之梵語，為『波壞伊多』，將『壞』字之圈平列，即成『波羅摩伊多』。結合時，加『伊』字於『摩』字上，減去『阿』字，故成『波羅蜜多。』」此類𦘳說雖多，要以勝喜論師所解為善。
Giving, which has the nature of relinquishing, if it is embraced by the wisdom free from defilements that fully realizes the giver, the receiver, and the act of giving are empty and without inherent reality—as stated in the Great Perfection of Wisdom Sutra—is called "the transcendent perfection." (Reaching the other shore.) The fundamental wisdom of the saint, which is non-attaining, is transcendent wisdom. The act of giving embraced by this wisdom can also be established as a transcendent perfection. Giving that is not embraced by the non-attaining wisdom of the saint is worldly giving. The difference between these two cannot be directly and decisively understood by those who have not attained the ultimate bodhicitta. The other shore refers to the far shore of the ocean of birth and death, which is the state of Buddhahood where the two obscurations are completely severed. Reaching that shore is called "reaching the other shore." The commentary explains this: "If there is a following syllable, it should not be omitted. Because the active sound is not omitted, it forms that shape. Or, because it is like *kikotara* and so on, the *ma* syllable is retained." Master Shingi explains this: "In Sanskrit, the other shore is *pāra*, and to reach is *ita*. When the two words combine, after *pāra* the second case singular ending *-am* is added, and after *ita* the first case ending *-su* is added. *Pāram ita* becomes *pāramitā* when combined. Although *-am* and *-su* could be omitted, according to the fundamental rule of grammar: 'If there is a following syllable, it should not be omitted,' therefore, while omitting *-su*, *-am* is retained. 'Because the active sound is not omitted' means the second case singular ending *-am* is not omitted. Because it is not omitted, it becomes the sound *pāramitā*. Or, in cases like *kikotara*, *pāram* originally has the *ma* syllable. Since *pāram* is spoken, it should not be omitted. This means omitting the *a* of *-am* and retaining the *ma* syllable. Adding the *i* sound to it, it becomes *pāramitā*. The mentioned first case ending *-su* seems to be an error for *-si* and should be further examined." Some Tibetans say: "The Sanskrit for 'reaching the other shore' is *pāra ita*. If the dot of *ra* is placed horizontally, it becomes *pāram ita*. When combining, the *i* sound is added to the *ma* syllable, and the *a* is omitted, thus becoming *pāramitā*." Although there are many such explanations, Master Shingi's interpretation is considered the best.
施者等二句，列釋了達三輪不可得慧所攝持之布施波羅蜜多。未為此慧所攝持之施等，與慧所攝持之波羅蜜多相同，故亦名波羅蜜多。又彼等雖未為慧所攝持，然由廻向大菩提之廻向所持，亦定能到彼岸，故亦得波羅蜜多之名。是故當知波羅蜜多之義，若加業聲則到於彼岸，即是已到佛地，若加具聲則此能到彼岸，即有學位亦有波羅蜜多。如釋布施，其持戒等由菩提心廻向攝持及般若攝持，或別或總，應知亦爾。若於布施三輪猶為實執所縛者，經說：「名世間波羅蜜多。」修習布施之理，謂於菩薩施身及引生殊歡喜等事，應先修信解。諸餘財施，於最上最下之福田，下至供水等，應相續修積。復應以了達三輪不可得之空慧攝相持而修。又應緣自身財物及三世善根，數數思惟為利有情應修布施。更應思惟縱不願施，彼等亦必自然壞滅。失壞既同，則何如自心先施。如入行論云：「身及諸受用，三世一切善，當為利有情，無所惜而施。」又云：「捨一切涅槃，我心修滅度，等是一切捨，施有情為勝。」
The two lines regarding the giver and so forth enumerate the perfection of giving that is embraced by the wisdom of realizing the threefold aspects are ungraspable. Giving and the like not embraced by this wisdom, being similar to the perfection embraced by wisdom, are also called perfections. Moreover, although they are not embraced by wisdom, because they are embraced by the dedication directed toward great enlightenment, they will certainly reach the far shore; therefore they also obtain the name "perfection." Thus, one should understand the meaning of "perfection": if interpreted with the sense of an action, it is "having reached the far shore," that is, having already reached the buddha stage; if interpreted with the sense of possession, it is "that which can reach the far shore," and thus even the stage of learners possesses perfections. As explained for giving, one should know that the same applies, whether separately or collectively, to ethical discipline and the others, embraced by the mind of enlightenment, dedication, and wisdom. If regarding the threefold aspects of giving one is still bound by grasping at true existence, the sutras say: "It is called the worldly perfection." The method of cultivating giving is as follows: First, one should cultivate conviction regarding a bodhisattva's giving of the body and actions that generate supreme joy and the like. Regarding other material gifts, from the supreme and the lowest fields of merit, down to offering water and so forth, one should continuously accumulate the practice. Furthermore, one should cultivate it embraced and sustained by the wisdom of emptiness that realizes the threefold aspects are ungraspable. Also, one should repeatedly reflect upon one's own body, possessions, and the virtuous roots of the three times, thinking, "For the benefit of sentient beings, I should cultivate giving." Moreover, one should reflect that even if one is unwilling to give, these things will inevitably perish naturally. Since the loss is the same, why not first give them away with one's own mind? As the *Bodhisattvacaryāvatāra* states: "My body, my enjoyments, and all my virtues of the three times, I give without miserliness for the benefit of sentient beings." It also states: "Relinquishing all and attaining nirvāṇa, my mind cultivates cessation. Since relinquishing is the same in both, giving to sentient beings is superior."
辛三 結說地功德
Third, summarizing the merits of the grounds.
今以無漏慧差別，略說此極喜地之功德。頌曰：
Now, with the wisdom of the unconditioned, I shall briefly describe the distinctive virtues of this Ground of Perfect Joy. The verse states:
『極喜猶如水晶月，安住佛子意空中，所依光明獲端嚴，破諸重闇得尊勝。』
"Supreme joy, like a crystal moon, abides in the sky of the bodhisattva's mind; its radiance, adorned by reliance, shatters the dense darkness and attains noble victory."
此極喜地，如水晶珠之月輪。此有三義：一住高勝處，如上所說初地功德，住於已得彼德初地菩薩之意。住彼高勝道中，如月住虛空。以初地為彼菩薩意之一分，故說住彼意中，如眼住於首。二令所依端嚴，初地之勝義心，能使最勝所依之意，具足智慧光明而得端嚴，如月輪能使所依虛空皎潔莊嚴。三能勝逆品，初地能勝出自所治品之見所斷障，如月輪能破一切重闇。（初品終）
This stage of Supreme Joy, like the moon disc of a crystal orb, holds three meanings: First, abiding in a lofty and supreme state, as previously described, the virtues of the first ground abide within the mind of the bodhisattva who has attained them. Abiding in that supremely high path is like the moon abiding in space. Since the first ground is a portion of that bodhisattva's mind, it is said to abide within that mind, just as the eye abides in the head. Second, it adorns its basis. The supreme meaning mind of the first ground enables the most sublime basis—the mind—to be adorned with the complete radiance of wisdom, just as the moon disc enables the space it relies upon to be clear, pure, and majestic. Third, it overcomes its opposites. The first ground overcomes the obscurations to be abandoned by seeing, which arise from its own antidotal categories, just as the moon disc dispels all profound darkness. (End of the First Chapter)