T31n1599_中邊分別論

大正藏第 31 冊 No. 1599 中邊分別論

No. 1599 [No. 1600; cf. No. 1601]

中邊分別論捲上

天親菩薩造

陳天竺三藏真諦譯

相品第一

恭敬善行子　　能造此正論　為我等宣說　　今當顯此義

初立論體。

相障及真實　　研習對治道　修住而得果　　無上乘唯爾

此七義是論所說。何者為七。一相二障三真實四研習對治五修住六得果七無上乘。今依相說此偈言。

虛妄分別有　　彼處無有二　彼中唯有空　　於此亦有彼

此中虛妄分別者。謂分別能執所執。有者。但有分別。彼處者。謂虛妄分別。無有二者。謂能執所執此二永無。彼中者。謂分別中。唯有空者。謂但此分別離能執所執故。唯有空於此者。謂能所空中。亦有彼者。謂有虛妄分別。若法是處無。由此法故是處空。其所餘者則名為有。若如是知即于空相智無顛倒。次說偈言。

故說一切法　　非空非不空　有無及有故　　是名中道義

一切法者。謂有為名虛妄分別。無為名空。非空者。謂由空由虛妄分別。非不空者。謂由能執所執故。有者。謂虛妄分別有故。無者。謂能所執無故。及有者。謂于虛妄中

【現代漢語翻譯】現代漢語譯本大正藏第 31 冊 No. 1599 中邊分別論

No. 1599 [No. 1600; cf. No. 1601]

中邊分別論捲上

天親菩薩（Vasubandhu）造

陳天竺三藏真諦譯

相品第一

恭敬善行子，能造此正論，為我等宣說，今當顯此義。

初立論體。

相、障及真實，研習對治道，修住而得果，無上乘唯爾。

此七義是論所說。何者為七？一相、二障、三真實、四研習對治、五修住、六得果、七無上乘。今依相說此偈言。

虛妄分別有，彼處無有二，彼中唯有空，於此亦有彼。

此中虛妄分別者，謂分別能執所執。有者，但有分別。彼處者，謂虛妄分別。無有二者，謂能執所執此二永無。彼中者，謂分別中。唯有空者，謂但此分別離能執所執故，唯有空。於此者，謂能所空中，亦有彼者，謂有虛妄分別。若法是處無，由此法故是處空，其所餘者則名為有。若如是知即于空相智無顛倒。次說偈言。

故說一切法，非空非不空，有無及有故，是名中道義。

一切法者，謂有為名虛妄分別，無為名空。非空者，謂由空由虛妄分別。非不空者，謂由能執所執故。有者，謂虛妄分別有故。無者，謂能所執無故。及有者，謂于虛妄中

【English Translation】 English version Taisho Tripitaka Volume 31, No. 1599 Madhyāntavibhāga-bhāṣya (Treatise on Distinguishing the Middle from the Extremes)

No. 1599 [No. 1600; cf. No. 1601]

Madhyāntavibhāga-bhāṣya, Volume 1

Composed by Vasubandhu (天親菩薩)

Translated by Paramārtha (真諦), of the Chen Dynasty, from India

Chapter 1: The Aspect (相品)

The respectful and virtuous one, capable of creating this correct treatise, To explain it to us, we shall now reveal this meaning.

Initially establishing the body of the treatise.

Aspects, obscurations, and reality, Study, antidotes, and the path, Practice, abiding, and attaining the result, The unsurpassed vehicle is only this.

These seven meanings are what the treatise discusses. What are the seven? 1. Aspect, 2. Obscuration, 3. Reality, 4. Study and Antidotes, 5. Practice and Abiding, 6. Attaining the Result, 7. The Unsurpassed Vehicle. Now, based on the aspect, this verse is spoken.

Discrimination of the unreal exists, In that place, there are no two. Within that, there is only emptiness, In this, there is also that.

Here, 'discrimination of the unreal' refers to the discrimination that grasps the grasper and the grasped. 'Exists' means that only discrimination exists. 'In that place' refers to the discrimination of the unreal. 'There are no two' means that the grasper and the grasped are eternally absent. 'Within that' refers to within discrimination. 'There is only emptiness' means that only this discrimination is separate from the grasper and the grasped; therefore, there is only emptiness. 'In this' refers to within the emptiness of the grasper and the grasped. 'There is also that' means that there is discrimination of the unreal. If a dharma is absent in a place, then because of this dharma, the place is empty. What remains is called existent. If one knows in this way, then there is no inverted wisdom regarding the aspect of emptiness. Next, the verse is spoken.

Therefore, it is said that all dharmas, Are neither empty nor not empty. Existence, non-existence, and existence, This is called the meaning of the Middle Way.

'All dharmas' refers to conditioned phenomena called discrimination of the unreal, and unconditioned phenomena called emptiness. 'Neither empty' means because of emptiness and because of discrimination of the unreal. 'Nor not empty' means because of the grasper and the grasped. 'Existence' means because discrimination of the unreal exists. 'Non-existence' means because the grasper and the grasped do not exist. 'And existence' means within the unreal.

有真空故。于真空中亦有虛妄分別故。是名中道義者。謂一切法非一向空。亦非一向不空。如是等文不違般若波羅蜜等。如經說一切法非空非不空。如是已說虛妄分別有相無相竟。今當次說其自體相。故說偈言。

塵根我及識　　本識生似彼　但識有無彼　　彼無故識無

似塵者。謂本識顯現相似色等。似根者。謂識似五根于自他相續中顯現。似我者。謂意識與我見無明等相應故。似識者。謂六種識。本識者。謂阿黎耶識。生似彼者。謂似塵等四物。但識有者。謂但有亂識。無彼者。謂無四物。何以故。似塵似根非實形識故。似我似識顯現不如境故。彼無故識無者。謂塵既是無識亦是無。是識所取四種境界。謂塵根我及識所攝實無體相。所取既無能取亂識亦復是無。如是說體相已。今當顯名義。故說偈言。

亂識虛妄性　　由此義得成　非實有無故　　滅彼故解脫

亂識虛妄性由此義得成者。謂一切世間但唯亂識。此亂識云何名虛妄。由境不實故。由體散亂故。非實有者。謂顯現似四物。四物永無故。非實無故者。謂非一切永無。由亂識生故。云何不許亂識永無。故偈言滅彼故解脫。若執永無繫縛解脫皆不成就。則起邪見撥凈不凈品。如是說虛妄體相已。今當次說虛妄攝相。若言唯是虛妄。

【現代漢語翻譯】現代漢語譯本：因為有真空的緣故。在真空中也有虛妄分別的緣故。這叫做中道義。就是說一切法不是完全空，也不是完全不空。像這樣的說法不違背般若波羅蜜等經典。如經中所說，一切法非空非不空。像這樣已經說完虛妄分別的有相和無相。現在應當接著說它的自體相。所以說偈頌：『塵根我及識，本識生似彼，但識有無彼，彼無故識無。』『似塵』，是指本識顯現相似於色等外境。『似根』，是指識顯現得像五根，在自己和他人的相續中顯現。『似我』，是指意識與我見、無明等相應。『似識』，是指六種識。『本識』，是指阿黎耶識（Alaya-識，第八識，又稱藏識）。『生似彼』，是指（阿黎耶識）生起時，顯現得像塵等四種事物。『但識有』，是指只有錯亂的識存在。『無彼』，是指沒有塵等四種事物。為什麼呢？因為顯現得像塵、像根，並非真實的形和識的緣故。顯現得像我、像識，不如實符合外境的緣故。『彼無故識無』，是指塵既然是無，識也是無。這是識所取（認知）的四種境界，即塵、根、我及識所包含的，實際上沒有自體相。所取既然沒有，能取（認知）的錯亂識也同樣是無。像這樣說完體相之後，現在應當闡明名義。所以說偈頌：『亂識虛妄性，由此義得成，非實有無故，滅彼故解脫。』『亂識虛妄性由此義得成』，是指一切世間只有錯亂的識。這錯亂的識為什麼叫做虛妄呢？因為所緣的境界不真實的緣故，因為它的本體是散亂的緣故。『非實有者』，是指（亂識）顯現得像塵等四種事物，而這四種事物永遠不存在的緣故。『非實無故者』，是指並非一切都永遠沒有，因為有錯亂的識生起的緣故。為什麼不允許錯亂的識永遠沒有呢？所以偈頌說『滅彼故解脫』。如果執著于永遠沒有，那麼繫縛和解脫都不能成就。就會產生邪見，否定清凈和不清凈的品類。像這樣說完虛妄的體相之後，現在應當接著說虛妄的攝相。如果說只有虛妄，

【English Translation】 English version: Because there is emptiness (śūnyatā). Because in emptiness there are also false discriminations (vikalpa). This is called the Middle Way (Madhyamā pratipad). That is to say, all dharmas are not entirely empty, nor are they entirely not empty. Such statements do not contradict the Prajñāpāramitā (般若波羅蜜，Perfection of Wisdom) and other scriptures. As the scripture says, all dharmas are neither empty nor not empty. Having thus spoken of the appearance and non-appearance of false discriminations, now we shall next speak of its own-nature appearance. Therefore, the verse says: 『Dust (rajas), sense organs (indriya), self (ātman), and consciousness (vijñāna), the fundamental consciousness (mūla-vijñāna) arises appearing like them, but only consciousness exists, without them; because they do not exist, consciousness does not exist.』『Appearing like dust』 refers to the fundamental consciousness manifesting as similar to forms (rūpa) and other external objects. 『Appearing like sense organs』 refers to consciousness appearing like the five sense organs, manifesting in one's own and others' continuums. 『Appearing like self』 refers to the consciousness being associated with the view of self (ātma-dṛṣṭi), ignorance (avidyā), and so on. 『Appearing like consciousness』 refers to the six types of consciousness. 『Fundamental consciousness』 refers to the Ālaya-vijñāna (阿黎耶識, storehouse consciousness). 『Arising appearing like them』 refers to (the Ālaya-vijñāna) arising, appearing like the four things such as dust. 『Only consciousness exists』 refers to only confused consciousness existing. 『Without them』 refers to without the four things such as dust. Why? Because appearing like dust, like sense organs, is not a real form and consciousness. Appearing like self, like consciousness, does not truly conform to the external objects. 『Because they do not exist, consciousness does not exist』 refers to since dust is non-existent, consciousness is also non-existent. These are the four types of objects taken (cognized) by consciousness, namely dust, sense organs, self, and consciousness, which in reality have no own-nature appearance. Since what is taken does not exist, the confused consciousness that takes (cognizes) is also non-existent. Having thus spoken of the own-nature appearance, now we shall clarify the name and meaning. Therefore, the verse says: 『The confused consciousness is of a false nature, by this meaning is accomplished; because it is neither truly existent nor non-existent, by extinguishing it, liberation (moksha) is attained.』『The confused consciousness is of a false nature, by this meaning is accomplished』 refers to all the world being only confused consciousness. Why is this confused consciousness called false? Because the object of cognition is not real, because its essence is scattered. 『Because it is not truly existent』 refers to (the confused consciousness) appearing like the four things such as dust, while these four things never exist. 『Because it is not truly non-existent』 refers to not everything being eternally non-existent, because confused consciousness arises. Why is it not allowed that confused consciousness is eternally non-existent? Therefore, the verse says, 『By extinguishing it, liberation is attained.』 If one clings to eternal non-existence, then bondage and liberation cannot be accomplished. Then wrong views will arise, denying the categories of pure and impure. Having thus spoken of the appearance of falsity, now we shall next speak of the aspect of falsity's inclusiveness. If it is said that there is only falsity,

云何能攝三性。故說偈言。

分別及依他　　真實唯三性　由塵與亂識　　及二無故說

分別性者。謂是六塵永不可得。猶如空華依他性者。謂唯亂識有非實故。猶如幻物。真實性者。謂能取所取二無所有。真實有無故。猶如虛空。說虛妄攝相已。今當說入虛妄無所有方便相。故說偈言。

由依唯識故　　境無體義成　以塵無有體　　本識即不生

一切三界但唯有識。依如此義外塵體相決無所有。此智得成。由所緣境無有體故。能緣唯識亦不得生。以是方便即得入于能取所取無所有相。

是故識成就　　非識為自性

所識諸塵既無有體。是故識性無理得成。

不識及與識(疏本云應知識不識)　　由是義平等

不識者。由自性不成就。是故非識。此法真實無所有性。而能顯現似非實塵。故說為識。說入虛妄無所有方便相已。今當顯虛妄總相。故說偈言。

虛妄總類者　　三界心心法(不識者疏本無不字)

虛妄者。若約界立。謂欲色無色界。若約生立。謂心及心法是總類相。說總相已。別相今當說。

唯塵智名心　　差別名心法

心者但了別塵通相。若了塵別相說名為心法。謂受想行等。說總別相已。次顯生起相。

第一名緣識　　第二是用

【現代漢語翻譯】現代漢語譯本：如何才能涵蓋三種自性（三性）呢？所以用偈語說：分別、依他、真實，唯有這三種自性。由六塵（色、聲、香、味、觸、法）與阿賴耶識（第八識，儲存一切種子）的擾動，以及能取和所取二者皆不存在的緣故而說。分別自性（遍計所執性）是指六塵永遠無法真正獲得，就像虛空中的花朵一樣。依他自性（依他起性）是指只有阿賴耶識的擾動，並非真實存在，就像幻化之物。真實自性（圓成實性）是指能取和所取二者都沒有，真實存在的是無所有性，就像虛空一樣。說完攝取虛妄之相后，現在應當說進入虛妄無所有方便之相。所以用偈語說：由於依賴唯識的道理，外境沒有實體的意義才能成立。因為六塵沒有實體，根本識（阿賴耶識）也就不會產生。一切三界（欲界、色界、無色界）都只是唯識所現。依據這個道理，外塵的體相絕對沒有。這種智慧才能成就。由於所緣的外境沒有實體，能緣的唯識也就不會產生。用這種方便就能進入能取和所取都沒有的境界。因此，識的成就，並非以識為自性。所認識的諸塵既然沒有實體，因此識的自性沒有道理能夠成立。不識以及識，由此道理是平等的。不識，是因為自性不成就，所以不是識。這種法真實沒有所有性，卻能顯現出類似非真實的六塵，所以說為識。說完進入虛妄無所有方便之相后，現在應當顯示虛妄的總相。所以用偈語說：虛妄的總類，是三界的心和心法（不識，疏本沒有『不』字）。虛妄，如果從界來建立，是指欲界、色界、無色界。如果從眾生來說，是指心和心法是總類之相。說完總相后，現在應當說別相。唯有六塵的智，名為心，差別的，名為心法。心只是了別六塵的通相。如果了別六塵的別相，就說名為心法，指受、想、行等。說完總別相后，接著顯示生起相。第一名為緣識，第二是用。

【English Translation】 English version: How can one encompass the three natures (Trisvabhāva)? Therefore, it is said in verse: 'Discrimination (Parikalpita), dependence (Paratantra), and reality (Pariniṣpanna) are the only three natures. They are spoken of due to the defilements (dusts) and disturbed consciousness (Ālaya-vijñāna), and because both the grasper and the grasped do not exist.' The nature of discrimination (Parikalpita-svabhāva) refers to the six sense objects (Ṣaḍāyatana) that can never be truly obtained, like flowers in the sky. The nature of dependence (Paratantra-svabhāva) refers to only the disturbed consciousness, which is not real, like illusory objects. The nature of reality (Pariniṣpanna-svabhāva) refers to the fact that both the grasper and the grasped do not exist; what truly exists is the nature of non-existence, like empty space. Having spoken of encompassing the appearance of illusion, now we should speak of the aspect of entering into the means of illusion and non-existence. Therefore, it is said in verse: 'Because of relying solely on consciousness (Vijñāna), the meaning of objects without substance is established. Because the defilements (dusts) have no substance, the fundamental consciousness (Ālaya-vijñāna) does not arise.' All three realms (Tridhātu) are only manifestations of consciousness. Based on this principle, the substance and appearance of external objects are absolutely non-existent. This wisdom can be achieved. Because the object of perception has no substance, the perceiving consciousness also does not arise. By this means, one can enter into the state where neither the grasper nor the grasped exists. Therefore, the accomplishment of consciousness is not consciousness as its own nature. Since the perceived objects have no substance, the nature of consciousness cannot be established. 'Non-consciousness and consciousness are equal in this sense.' Non-consciousness is because its own nature is not accomplished, therefore it is not consciousness. This dharma (law) truly has no nature of existence, yet it can manifest as if it were unreal defilements (dusts), therefore it is called consciousness. Having spoken of entering into the means of illusion and non-existence, now we should reveal the general appearance of illusion. Therefore, it is said in verse: 'The general categories of illusion are the mind and mental functions of the three realms (in the commentary, the word 'not' is missing before 'consciousness').' Illusion, if established from the perspective of realms, refers to the desire realm (Kāmadhātu), form realm (Rūpadhātu), and formless realm (Arūpadhātu). If from the perspective of beings, it refers to the mind and mental functions as the general appearance. Having spoken of the general appearance, now we should speak of the specific appearance. 'Only the wisdom of the defilements (dusts) is called mind; the differentiated is called mental functions.' The mind only distinguishes the general characteristics of the defilements (dusts). If it distinguishes the specific characteristics of the defilements (dusts), it is called mental functions, referring to feeling (Vedanā), perception (Saṃjñā), volition (Saṃskāra), etc. Having spoken of the general and specific appearances, next we reveal the appearance of arising. 'The first is called the condition for consciousness, the second is the function.'

識　于塵受分別　　引行謂心法

緣識者。謂阿黎耶識。余識生緣故。用識者。謂因黎耶識于塵中起名為用識。于塵受者。謂領塵苦等說名受陰。分別者謂選擇塵差別是名想陰。引行者。能令心舍此取彼。謂欲思惟及作意等名為行陰。如是受等名為心法。說生起相已。當說虛妄染污相。故說偈言。

覆藏及安立　　將導與攝持　圓滿三分成　　領觸並牽引　執著及現前　　苦故惱世間　三種二種難　　亦七由虛妄

覆藏者。由無明能障如實見故。安立者。由諸行能安立業熏習于本識中故。將導者。由本識及意識能令眾生往受生處故。攝持者。謂由色能攝持自體五聚故。圓滿者。謂由六入能生長故。三分成者。依根塵識諸觸成故。領觸者。由樂苦等為損益故。牽引者。由貪愛令業能牽後生故。執著者。由四取能令諸識染著欲等四處隨從得生故。現前者。由業有謂已作諸業趣向來生為與果報故。苦者。由生老死故。惱世間者。謂三界由無明乃至老死等所逼惱。恒受苦難故。三種二種難亦七由虛妄者。三種難者。謂煩惱業生等。煩惱難者。謂無明貪愛取。業難者。謂行及有。生難者。謂所餘七分。二種難者。所謂因果。因難者。謂煩惱業分。果難者。謂所餘分。七難者。謂七種因。一顛倒因。謂無

【現代漢語翻譯】現代漢語譯本識于塵受分別，引行謂心法緣識者。謂阿黎耶識（Alaya-識，又稱阿賴耶識，根本識）。余識生緣故。用識者。謂因黎耶識于塵中起名為用識。于塵受者。謂領塵苦等說名受陰。分別者謂選擇塵差別是名想陰。引行者。能令心舍此取彼。謂欲思惟及作意等名為行陰。如是受等名為心法。說生起相已。當說虛妄染污相。故說偈言。覆藏及安立，將導與攝持圓滿三分成，領觸並牽引執著及現前，苦故惱世間三種二種難，亦七由虛妄覆藏者。由無明能障如實見故。安立者。由諸行能安立業熏習于本識中故。將導者。由本識及意識能令眾生往受生處故。攝持者。謂由色能攝持自體五聚故。圓滿者。謂由六入能生長故。三分成者。依根塵識諸觸成故。領觸者。由樂苦等為損益故。牽引者。由貪愛令業能牽後生故。執著者。由四取能令諸識染著欲等四處隨從得生故。現前者。由業有謂已作諸業趣向來生為與果報故。苦者。由生老死故。惱世間者。謂三界由無明乃至老死等所逼惱。恒受苦難故。三種二種難亦七由虛妄者。三種難者。謂煩惱業生等。煩惱難者。謂無明貪愛取。業難者。謂行及有。生難者。謂所餘七分。二種難者。所謂因果。因難者。謂煩惱業分。果難者。謂所餘分。七難者。謂七種因。一顛倒因。謂無

【English Translation】 English version Consciousness Discriminating sensations from the dust, leading actions are called mental dharmas. 『Consciousness as condition』 refers to the Alaya-識 (Alaya-vijñāna, the storehouse consciousness). It is the condition for the arising of other consciousnesses. 『Consciousness in function』 refers to the consciousness that arises from the Alaya-識 in relation to the dust. 『Sensation from the dust』 refers to the feeling of suffering, which is called the 『sensation aggregate』 (受陰, vedanā-skandha). 『Discrimination』 refers to distinguishing the differences in the dust, which is called the 『perception aggregate』 (想陰, saṃjñā-skandha). 『Leading actions』 refers to the ability of the mind to abandon this and take that, including desire, thought, and attention, which are called the 『volition aggregate』 (行陰, saṃskāra-skandha). These sensations and so on are called mental dharmas. Having described the aspect of arising, we should now describe the aspect of delusion and defilement, hence the verse: Covering and establishing, guiding and holding, Fulfillment in three parts, experiencing contact and drawing forth, Attachment and manifestation, suffering and afflicting the world, Three kinds, two kinds of difficulties, also seven, due to delusion. 『Covering』 is because ignorance (無明, avidyā) can obstruct the seeing of reality. 『Establishing』 is because actions (諸行, saṃskāra) can establish the karmic imprints in the fundamental consciousness. 『Guiding』 is because the fundamental consciousness and the consciousness can lead sentient beings to receive rebirth. 『Holding』 refers to how form (色, rūpa) can hold its own five aggregates. 『Fulfillment』 is because the six entrances (六入, ṣaḍāyatana) can grow. 『Fulfillment in three parts』 is because of the contact arising from the root, dust, and consciousness. 『Experiencing contact』 is because pleasure and pain cause benefit and harm. 『Drawing forth』 is because greed and love cause karma to draw forth future lives. 『Attachment』 is because the four attachments (四取, catvāri upādānāni) can cause the consciousnesses to be attached to the four places of desire and follow them to be born. 『Manifestation』 is because of the existence of karma, meaning that the karma already done is directed towards the coming life to give its result. 『Suffering』 is because of birth, old age, and death. 『Afflicting the world』 means that the three realms are afflicted by ignorance, up to old age and death, constantly enduring suffering and difficulties. 『Three kinds, two kinds of difficulties, also seven, due to delusion』 means that the three kinds of difficulties are afflictions, karma, and birth. The difficulty of afflictions includes ignorance, greed, and attachment. The difficulty of karma includes actions and existence. The difficulty of birth includes the remaining seven parts. The two kinds of difficulties are cause and effect. The difficulty of cause includes afflictions and karma. The difficulty of effect includes the remaining parts. The seven difficulties are the seven causes. The first is the cause of inversion, which is no.

明。二牽引因。謂諸行。三將因。謂本意二識。四攝因。謂名色六入。五受用因。謂觸受。六引出因。謂愛取有。七厭怖因。謂生老死。由虛妄者。如是苦難從虛妄生。集虛妄義有九種相。所謂有相無相自相攝相入無相方便相差別相眾名相生緣相染相。義現於前。

說虛妄已。當說方便為顯空義。由此相應故。說偈言。

體相及眾名　　其義與分別　成立理應知　　略解空如是

云何應知空相。偈言。

無二有此無　　是二名空相　故非有非無　　不異亦不一

無二者。謂無所取能取。有此無者。謂但有所取能取無。是二名空相者。謂無及有無是名空相。此顯真空無有二相。是法以二無為性。不可說有不可說無。云何非有。是二無故。云何非無。是二無有故。故偈言非有非無。是名真空相。不異亦不一者。與虛妄分別不異相亦不一相。若異者。謂法性與法異。是義不然。譬如五陰與無常性及苦性。若一者。清凈境界智及通相不成就。如是道理顯現空與虛妄離一異相。是故說不有非不有非一非異相。

云何眾名。應知。

如如及實際　　無相與真實　法界法身等　　略說空眾名

云何眾名義。應知。

非變異不到　　相滅聖境界　聖法因及依　　是眾名義次

【現代漢語翻譯】現代漢語譯本明。二、牽引因，指的是諸行（saṃskāra）。三、將因，指的是本意二識（vijñāna）。四、攝因，指的是名色（nāmarūpa）和六入（ṣaḍāyatana）。五、受用因，指的是觸（sparśa）和受（vedanā）。六、引出因，指的是愛（tṛṣṇā）、取（upādāna）和有（bhava）。七、厭怖因，指的是生老死（jāti-jarā-maraṇa）。由於虛妄，這些苦難都從虛妄產生。集虛妄的意義有九種相，即有相、無相、自相、攝相、入無相、方便相、差別相、眾名相、生緣相和染相。這些意義顯現在眼前。

說完虛妄，接下來應當說方便，爲了顯明空（śūnyatā）的意義。因此，爲了與此相應，說偈頌如下：

體相及眾名，其義與分別，成立理應知，略解空如是。

應當如何瞭解空的相狀呢？偈頌說：

無二有此無，是二名空相，故非有非無，不異亦不一。

『無二』，指的是沒有能取和所取。『有此無』，指的是隻有所取，而能取不存在。『是二名空相』，指的是無和有無，這被稱為空相。這顯示了真空（paramārtha-śūnyatā）沒有兩種相。這種法的自性是二無。不可說有，也不可說無。為什麼說非有？因為是二無的緣故。為什麼說非無？因為是二無有的緣故。所以偈頌說『非有非無』，這就是真空相。『不異亦不一』，與虛妄分別（vikalpa）既不異相，也不一相。如果說是異相，那就是說法性（dharmatā）與法（dharma）不同，這種說法是不對的。譬如五陰（pañca-skandha）與無常性（anitya）及苦性（duḥkha）。如果說是同一相，那麼清凈境界智（viśuddha-gocara-jñāna）及通相（sādhāraṇa-lakṣaṇa）就不能成就。這樣的道理顯示了空與虛妄分別遠離一異相。所以說非有非非有，非一非異相。

應當如何瞭解眾名呢？

如如及實際，無相與真實，法界法身等，略說空眾名。

應當如何瞭解眾名的意義呢？

非變異不到，相滅聖境界，聖法因及依，是眾名義次。

【English Translation】 English version Clarity. Second, the 'drawing-in cause' refers to all activities (saṃskāra). Third, the 'directing cause' refers to the two consciousnesses of original intention (vijñāna). Fourth, the 'collecting cause' refers to name and form (nāmarūpa) and the six entrances (ṣaḍāyatana). Fifth, the 'cause of enjoyment' refers to contact (sparśa) and feeling (vedanā). Sixth, the 'leading-out cause' refers to craving (tṛṣṇā), grasping (upādāna), and becoming (bhava). Seventh, the 'cause of aversion' refers to birth, old age, and death (jāti-jarā-maraṇa). Because of delusion, these sufferings arise from delusion. The meaning of accumulating delusion has nine aspects, namely, having characteristics, without characteristics, self-characteristics, collecting characteristics, entering without characteristics, expedient characteristics, differentiated characteristics, names of the multitude, characteristics of arising from conditions, and characteristics of defilement. These meanings appear before us.

Having spoken of delusion, we should next speak of expedients, in order to reveal the meaning of emptiness (śūnyatā). Therefore, in order to correspond with this, the verse is spoken:

'Form, characteristics, and names of the multitude, their meaning and distinctions, the establishment of reason should be known, thus briefly explaining emptiness.'

How should one know the characteristics of emptiness? The verse says:

'Without two, having this without, these two are named the characteristics of emptiness, therefore neither existent nor nonexistent, neither different nor the same.'

'Without two' refers to the absence of the grasper and the grasped. 'Having this without' refers to only having the grasped, while the grasper does not exist. 'These two are named the characteristics of emptiness' refers to absence and the absence of existence, which is called the characteristic of emptiness. This reveals that true emptiness (paramārtha-śūnyatā) does not have two characteristics. The nature of this dharma is the absence of two. It cannot be said to exist, nor can it be said to not exist. Why is it said to be nonexistent? Because it is the absence of two. Why is it said to be not nonexistent? Because it is the absence of the existence of two. Therefore, the verse says 'neither existent nor nonexistent,' which is the characteristic of true emptiness. 'Neither different nor the same' is neither different from nor the same as delusional discrimination (vikalpa). If it were said to be different, that would be saying that the nature of dharma (dharmatā) is different from dharma (dharma), which is not correct. For example, the five aggregates (pañca-skandha) are like impermanence (anitya) and suffering (duḥkha). If it were said to be the same, then pure realm wisdom (viśuddha-gocara-jñāna) and common characteristics (sādhāraṇa-lakṣaṇa) would not be accomplished. This reasoning reveals that emptiness is separate from the characteristics of sameness and difference from delusional discrimination. Therefore, it is said to be neither existent nor not existent, neither the same nor different.

How should one know the names of the multitude?

'Suchness and reality, without characteristics and truth, the dharma realm, the dharma body, etc., briefly speaking of the names of the multitude of emptiness.'

How should one know the meaning of the names of the multitude?

'Not changing or not reaching, the extinction of characteristics, the realm of the sages, the cause and basis of the sacred dharma, these are the meanings of the names in order.'

無異為義故。是故名如如。恒如是不捨故。無顛倒為義故。說實際。非顛倒種類及境界故。相滅為義故。說無相。離一切相故。無分別。聖智境界故。第一義智為體故。說真實。聖法因為義故。是故說法界。聖法依此境生。此中因義是界義。攝持法身為義故說法身。如是空眾名義已顯。云何空分別。應知。

亦染亦清凈　　如是空分別

何處位空不凈。何處位空凈。

有垢亦無垢。

若在此位中是諸垢法。未得出離與共相應是位處說不凈。若在此位出離諸垢。此位處說凈。若已與垢相應后時無垢。不離變異法故。云何不無常。為此問故答。

水界金空靜　　法界凈如是

客塵故離滅故不是自性變異故。復有分別。此空有十六。一內空。二外空。三內外空。四大空。五空空。六第一義空。七有為空。八無為空。九畢竟空。十無前後空。十一不捨空。十二性空。十三相空。十四一切法空。十五非有空。十六非有性空。如是略說空。應知。

食者所食空　　身及依處空　能見及如理　　所求至得空

此中能食空者。依內根故說。所食空者。依外塵故說。身者是能食。所食者依處。是重空故說內外空。大空者。世器遍滿故故說名大。此空說大空。內入身及世器。此法是空

【現代漢語翻譯】現代漢語譯本因為沒有差異才是真如的意義。因此名為『如如』。恒常如此，不改變，所以沒有顛倒的意義。闡述實際，因為不是顛倒的種類和境界。相的止滅是無相的意義，所以說『無相』，因為遠離一切相。沒有分別，是聖智的境界，以第一義智為本體，所以說是真實的。聖法的因緣是法界的意義，所以說『法界』，聖法依靠此境界而生。此中，因的意義就是界的意義。攝持法身是法身的意義，所以說『法身』。如此，空的各種名稱和意義已經顯明。什麼是空的分別呢？應當知道：『亦染亦清凈，如是空分別。』在什麼位置是空而不凈的？在什麼位置是空而清凈的？『有垢亦無垢。』如果在此位置中是各種垢法，沒有得出離，與垢法共同相應，這個位置就說是不凈的。如果在此位置出離各種垢法，這個位置就說是清凈的。如果已經與垢相應，後來沒有垢，因為不離變異法。為什麼不是無常呢？爲了回答這個問題，回答說：『水界金空靜，法界凈如是。』因為是客塵，因為離滅，所以不是自性變異。還有分別，此空有十六種：一、內空；二、外空；三、內外空；四、大空；五、空空；六、第一義空；七、有為空；八、無為空；九、畢竟空；十、無前後空；十一、不捨空；十二、性空；十三、相空；十四、一切法空；十五、非有空；十六、非有性空。如此簡略地說空，應當知道：『食者所食空，身及依處空，能見及如理，所求至得空。』此中，能食空，是依內根（指眼、耳、鼻、舌、身、意六根）的緣故說的。所食空，是依外塵（指色、聲、香、味、觸、法六塵）的緣故說的。身是能食，所食是依處，是重空的緣故，所以說內外空。大空，是世間器物遍滿的緣故，所以名為大。此空說是大空，內入身及世間器物。此法是空。

【English Translation】 English version Because there is no difference, it is called 『Tathata』 (如如, Suchness). Constantly being so, without change, it is without the meaning of inversion. It elucidates actuality because it is not the kind and realm of inversion. The cessation of characteristics is the meaning of non-characteristic, so it is called 『non-characteristic』 (無相), because it is far from all characteristics. Without discrimination, it is the realm of holy wisdom, taking the supreme wisdom as its essence, so it is said to be true. The cause and condition of holy Dharma is the meaning of Dharmadhatu (法界, Dharma Realm), so it is called 『Dharmadhatu』, holy Dharma arises relying on this realm. Here, the meaning of cause is the meaning of realm. Holding the Dharmakaya (法身, Dharma Body) is the meaning of Dharmakaya, so it is called 『Dharmakaya』. Thus, the various names and meanings of emptiness have been revealed. What is the discrimination of emptiness? It should be known: 『Also defiled, also pure, such is the discrimination of emptiness.』 In what position is emptiness impure? In what position is emptiness pure? 『Having defilements and also without defilements.』 If in this position there are various defiled Dharmas, without having attained liberation, corresponding together with defiled Dharmas, this position is said to be impure. If in this position one departs from various defiled Dharmas, this position is said to be pure. If one has already corresponded with defilements, and later there are no defilements, because it does not depart from the changing Dharma. Why is it not impermanent? To answer this question, it is answered: 『The water realm, gold, emptiness, stillness, the Dharma realm is pure thus.』 Because it is adventitious dust, because of cessation and extinction, it is not a change of self-nature. There are also discriminations, this emptiness has sixteen kinds: 1. Inner emptiness; 2. Outer emptiness; 3. Inner-outer emptiness; 4. Great emptiness; 5. Emptiness of emptiness; 6. Supreme emptiness; 7. Conditioned emptiness; 8. Unconditioned emptiness; 9. Ultimate emptiness; 10. Emptiness without beginning or end; 11. Unabandoned emptiness; 12. Emptiness of nature; 13. Emptiness of characteristics; 14. Emptiness of all Dharmas; 15. Non-being emptiness; 16. Emptiness of non-being nature. Thus, briefly speaking of emptiness, it should be known: 『The eater, the eaten are empty, the body and the place of reliance are empty, the able to see and as it should be, what is sought and attained are empty.』 Here, the able to eat is empty, it is said because of relying on the inner roots (內根, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind). What is eaten is empty, it is said because of relying on the outer dust (外塵, referring to the six sense objects: form, sound, smell, taste, touch, and dharma). The body is the able to eat, what is eaten is the place of reliance, it is because of the double emptiness, so it is called inner-outer emptiness. Great emptiness, it is because the world's vessels are filled everywhere, so it is called great. This emptiness is said to be great emptiness, internally entering the body and the world's vessels. This Dharma is empty.

。無分別智慧見此空。此無分別智空故名空空。如道理依第一義相觀此法空。是名第一義空。為得此菩薩修行空。是此法空為何修行。為至得二善。一有為善。二無為善。此空是名有為無為空。為常利益他。為一向恒利益他故。修此空故說畢竟空。為不捨生死。此生死無前後。諸眾生不見其空。疲厭故舍離生死。此空是名無前後空。為善無窮盡諸佛入無餘涅槃。因此空不捨他利益事。是名不捨空。為清凈界性性義者種類義自然得故。故立名性。此空名性空。為得大相好。是大人相及小相。為得此二相修行此空。是名相空。為清凈佛法故。菩薩行彼十力四無畏等諸佛不共法。為清凈令出菩薩修此空。是名一切法空。如是十四種空已安立。應知分別此相。是十四中何法名空。

人法二皆無　　此中名為空　彼無非是無　　此中有別空

人法二無有是法名空。是無有法決定有亦空。如上說。能食等十四處。此二法是名空。為顯空真實相故。是故最後安立二空。一非有空。二非有性空。立二空何所為。為離人法增益。為離人法空譭謗。如次第如是空分別應知。云何空成立義。應知。

若言不凈者　　眾生無解脫　若言無垢者　　功用無所施

若諸法空對治未起時。為客塵不染故自然清凈。煩惱障無故

【現代漢語翻譯】現代漢語譯本：無分別智慧見到這種空性。這種無分別智的空性，因此被稱為空空（Shunyata-shunyata）。如理如實地依據第一義諦觀察此法為空性，這被稱為第一義空（Paramartha-shunyata）。爲了獲得這種空性，菩薩修行空性。這種法空（Dharma-shunyata）是爲了什麼而修行呢？爲了達到兩種善：一是有為善（Samskrita-kusala），二是無為善（Asamskrita-kusala）。這種空性被稱為有為無為空（Samskrita-asamskrita-shunyata）。爲了恒常利益他人，爲了始終如一地利益他人，所以修習這種空性，因此稱為畢竟空（Atyanta-shunyata）。爲了不捨棄生死輪迴，因為這種生死輪迴沒有前後次第，眾生因為不見其空性，感到疲憊厭倦而舍離生死。這種空性稱為無前後空（Anavaragra-shunyata）。爲了善行沒有窮盡，諸佛進入無餘涅槃（Nirupadhisesa-nirvana），因此通過這種空性不捨棄利益他人的事業，這稱為不捨空（Anutsarga-shunyata）。爲了清凈界性，『性』指的是種類義，自然而得，因此立名為性。這種空性名為性空（Prakriti-shunyata）。爲了獲得大丈夫相好，包括大人相和小人相，爲了獲得這兩種相好而修行這種空性，這稱為相空（Lakshana-shunyata）。爲了清凈佛法，菩薩修行彼十力（Dasa-bala）、四無畏（Catur-vaisharadya）等諸佛不共法（Avenika-buddha-dharma）。爲了清凈並從中解脫，菩薩修習這種空性，這稱為一切法空（Sarva-dharma-shunyata）。如是十四種空性已經安立，應當瞭解並分別這些空性的相狀。這十四種空性中，哪種法被稱為空呢？人法二者皆空無，此中便名為『空』。彼無並非真無有，此中空性有差別。人（Pudgala）法（Dharma）二者皆無所有，這種法被稱為空。這種無所有之法，決定有也是空，如上所說。能食等十四處，這兩種法被稱為空。爲了顯現空性的真實相狀，所以最後安立兩種空性：一是非有空（Abhava-shunyata），二是非有性空（Abhava-svabhava-shunyata）。安立這兩種空性是爲了什麼呢？爲了遠離對人法二者的增益，爲了遠離對人法空性的譭謗。如次第，應當如是瞭解空性的分別。應當如何瞭解空性的成立之義呢？若說諸法不清凈，眾生便無解脫期；若說諸法本清凈，修行功用無所施。如果諸法空性的對治尚未生起時，因為沒有客塵的染污，所以自然清凈，沒有煩惱障（Klesha-avarana）的緣故。

【English Translation】 English version: The non-discriminating wisdom sees this emptiness. This emptiness of non-discriminating wisdom is therefore called Emptiness of Emptiness (Shunyata-shunyata). Rightly and truly observing this Dharma as empty according to the ultimate truth is called Ultimate Emptiness (Paramartha-shunyata). To attain this emptiness, the Bodhisattva practices emptiness. What is this Dharma-emptiness (Dharma-shunyata) practiced for? It is to attain two kinds of goodness: one is conditioned goodness (Samskrita-kusala), and the other is unconditioned goodness (Asamskrita-kusala). This emptiness is called Conditioned and Unconditioned Emptiness (Samskrita-asamskrita-shunyata). To constantly benefit others, to consistently benefit others, this emptiness is practiced, therefore it is called Ultimate Emptiness (Atyanta-shunyata). In order not to abandon the cycle of birth and death, because this cycle of birth and death has no beginning or end, beings, not seeing its emptiness, feel weary and abandon birth and death. This emptiness is called Emptiness without Beginning or End (Anavaragra-shunyata). For good deeds to be inexhaustible, and for all Buddhas to enter Nirvana without remainder (Nirupadhisesa-nirvana), therefore, through this emptiness, the work of benefiting others is not abandoned, this is called Non-abandoning Emptiness (Anutsarga-shunyata). For the purity of the realm-nature, 'nature' refers to the meaning of kind, naturally attained, therefore it is named nature. This emptiness is called Nature Emptiness (Prakriti-shunyata). To attain the great marks and characteristics, including the major and minor marks of a great person, to attain these two kinds of marks, this emptiness is practiced, this is called Characteristic Emptiness (Lakshana-shunyata). To purify the Buddha-dharma, the Bodhisattva practices the Ten Powers (Dasa-bala), the Four Fearlessnesses (Catur-vaisharadya), and other unique Buddha-dharmas (Avenika-buddha-dharma). To purify and liberate from it, the Bodhisattva practices this emptiness, this is called Emptiness of All Dharmas (Sarva-dharma-shunyata). Thus, the fourteen kinds of emptiness have been established, and the characteristics of these emptinesses should be understood and distinguished. Among these fourteen kinds of emptiness, which Dharma is called emptiness? The emptiness of both person and dharma, is called 'emptiness' here. That non-existence is not truly non-existent, there is a difference in emptiness here. The absence of both person (Pudgala) and dharma (Dharma) is called emptiness. This Dharma of non-existence, the determination of existence is also empty, as mentioned above. The fourteen places such as the edible, these two dharmas are called emptiness. To reveal the true nature of emptiness, therefore, two emptinesses are finally established: one is Non-existence Emptiness (Abhava-shunyata), and the other is Non-existence of Nature Emptiness (Abhava-svabhava-shunyata). What is the purpose of establishing these two emptinesses? It is to be free from the augmentation of person and dharma, and to be free from the slander of the emptiness of person and dharma. In order, the distinction of emptiness should be understood in this way. How should the meaning of the establishment of emptiness be understood? If it is said that all dharmas are not pure, then beings will have no time for liberation; If it is said that all dharmas are inherently pure, then the effort of practice is useless. If the antidote to the emptiness of all dharmas has not yet arisen, it is naturally pure because it is not stained by adventitious dust, and there is no affliction-obscuration (Klesha-avarana).

。不因功力一切眾生應得解脫。若對治已起自性故不凈。為得解脫修道功用無果報故。作如是果。故說。

不染非不染　　非凈非不凈　心本清凈故　　煩惱客塵故

云何不染非不染。心本自性清凈故。云何非凈非不凈。煩惱客塵故。如是空分別略說已。安立空眾義者。應知有二種。一為體相。二為安立。何者為體相。為有相故。無有相故。是有相者。離有離無相。離一離異相。安立者。眾名等四義。應知分別。中邊論相品為解釋偈已究竟。

障品第二

遍及一方重　　平等及取捨　今說二種障

此中遍障者。煩惱障及一切智障。為菩薩種性諸人二障圓滿故。一方障者。煩惱障。為聲聞性等諸人。重障者。是前諸人慾等諸行中隨一粗煩惱。平等障者。平等諸行中隨行中隨一生死。取捨障者。菩薩性諸人為障無住處涅槃故。如理相應。二種人障已說。一菩薩性人。二聲聞等性人。復有煩惱相九種。

九結名惑障

九種諸惑結此中說煩惱障。此諸煩惱障為障誰。

厭離及除舍　　實見

愛慾結者障厭離心心堅礙障者。障除舍心。因此惑違逆。礙境界中不能生舍除心。諸餘結者覆障真實見。云何起障是諸煩惱次第。

及身見　身見所依法　　滅道三寶障　利養

【現代漢語翻譯】現代漢語譯本：不因為有功力，一切眾生就應該得到解脫。如果（煩惱）的對治已經生起，（說明其）自性是不清凈的。爲了得到解脫而修道，其功用沒有（特定的）果報，所以這樣說。

『不染也非不染，非凈也非不凈，心本性清凈，煩惱是客塵。』

什麼是『不染也非不染』呢？因為心的本性是清凈的。什麼是『非凈也非不凈』呢？因為煩惱是客塵。（對）空性的分別簡略地說完了。爲了安立空性的眾多含義，應當知道有兩種：一是體相，二是安立。什麼是體相呢？因為有相的緣故，沒有相的緣故。所謂有相，就是遠離有和無的相，遠離一和異的相。安立，就是眾名等四種含義，應當知道（如何）分別。《中邊分別論》的相品解釋偈頌已經完畢。

第二品障品

『遍及一方重，平等及取捨，今說二種障。』

這裡所說的遍障，指的是煩惱障和一切智障。因為菩薩種性的人，這兩種障礙是圓滿的。一方障，指的是煩惱障，是為聲聞種性等的人所設。重障，指的是前面所說的人，在慾望等行為中，隨一種粗重的煩惱。平等障，指的是在平等的諸種行為中，隨一種生死。取捨障，指的是菩薩種性的人，爲了障礙無住涅槃的緣故，（所以）如理相應。兩種人的障礙已經說完了：一是菩薩種性的人，二是聲聞等種性的人。還有煩惱的九種相。

『九結名惑障』

九種迷惑的結在此處被稱為煩惱障。這些煩惱障是障礙誰的呢？

『厭離及除舍，實見』

愛慾結障礙厭離心，心堅礙障障礙除舍心。因為這種迷惑違逆，在障礙的境界中不能生起舍除之心。其餘的結覆蓋和障礙真實的見解。這些煩惱是如何次第生起的障礙呢？

及身見，身見所依法，滅道三寶障，利養

【English Translation】 English version: It is not because of merit that all sentient beings should attain liberation. If the antidote (to afflictions) has already arisen, (it indicates that) its inherent nature is impure. To cultivate the path for liberation, its function has no (specific) karmic result, therefore it is said thus.

'Neither tainted nor untainted, neither pure nor impure, the mind is inherently pure, afflictions are adventitious dust.'

What is 'neither tainted nor untainted'? Because the mind's inherent nature is pure. What is 'neither pure nor impure'? Because afflictions are adventitious dust. The differentiation of emptiness has been briefly explained. In order to establish the numerous meanings of emptiness, it should be known that there are two types: one is the essence and characteristics, and the other is the establishment. What is the essence and characteristics? Because of the existence of characteristics, because of the non-existence of characteristics. The so-called existence of characteristics is the characteristic of being apart from existence and non-existence, the characteristic of being apart from one and different. Establishment refers to the four meanings such as numerous names, which should be known (how to) differentiate. The explanation of the verses in the 'Characteristics' chapter of the 'Madhyāntavibhāga-bhāṣya' (Treatise on Discrimination Between the Middle and the Extremes) is now complete.

Chapter Two: Obstructions

'Pervading and one-sided, heavy, equal, and acceptance/rejection, now the two types of obstructions are explained.'

Here, the pervasive obstruction refers to the kleśāvaraṇa (afflictive obscurations) and the jñeyāvaraṇa (cognitive obscurations). Because for beings of the Bodhisattva lineage, these two obstructions are complete. The one-sided obstruction refers to the kleśāvaraṇa (afflictive obscurations), which is for beings of the Śrāvakayāna (Vehicle of Hearers) lineage, etc. The heavy obstruction refers to one of the gross afflictions among the desires and other actions of the aforementioned beings. The equal obstruction refers to one birth and death among the equal actions. The acceptance/rejection obstruction refers to beings of the Bodhisattva lineage, for the sake of obstructing non-abiding nirvāṇa (nirvāṇa without remainder), (therefore) it is appropriately corresponding. The obstructions of the two types of beings have been explained: one is beings of the Bodhisattva lineage, and the other is beings of the Śrāvakayāna (Vehicle of Hearers) lineage, etc. There are also nine aspects of afflictions.

'The nine bonds are called afflictive obstructions'

The nine types of bonds of delusion are here called kleśāvaraṇa (afflictive obscurations). Who do these kleśāvaraṇa (afflictive obscurations) obstruct?

'Aversion and renunciation, true view'

The bond of love and desire obstructs the mind of aversion, the obstruction of mental rigidity obstructs the mind of renunciation. Because this delusion is contrary, the mind of renunciation cannot arise in the obstructed realm. The remaining bonds cover and obstruct the true view. How do these afflictions arise in sequence as obstructions?

And self-view, the dharma (teachings) based on self-view, obstruct the Three Jewels (triratna) of cessation, path, and the accumulation of benefits.

恭敬等　　輕財知止足

是諸餘煩惱是此五處障。我慢障者。欲滅離身見時障對正觀智有異品無異品。無異品我慢數行故。此身見不得滅。無明結者。欲遠離身見依處時為真實見障。因此不得遠離取陰故。見結者。欲通達滅諦時為作障。身見及邊見於滅諦生怖畏故。邪見於滅諦起誹謗故。取結者。是通達道諦時為作障。依別道理思擇求得清凈故。疑結者。欲通達三寶時為作障。不信受三寶功德故。嫉妒結者。欲遠離利養恭敬時為作障。不見此過失故。慳吝結者。欲行輕財知足時為作障。令貪著財物等故。

善法障復十復有別障十種善法等處應知。何者為十處。

不行非處所　　所行不如理　不生不思量　　資糧不具足　性友不相稱　　心疲故厭離　修行不相稱　　惡怨人共住　粗惑三隨一　　般若不成就　自性重煩惱　　懈怠與放逸　著有及欲塵　　下劣心亦爾　不信無愿樂　　如言思量義　不敬法重利　　于眾生無悲　聞災及少聞　　三昧資糧減

如是諸障何者為善法。

善菩提攝取　　有智無迷障　迴向不怖嫉　　自在善等十

如是善等諸法中。何者被障。何者為障。應知答。

此十各三障　　十事中應知

善法有三障。一者不修行。二非處修

【現代漢語翻譯】現代漢語譯本恭敬等等，輕視財物，知足常樂。

這些其餘的煩惱，是這五種處所的障礙。我慢的障礙，想要滅除對自身之見的執著時，會障礙對正觀智慧的觀察，因為我慢與正觀智慧要麼沒有差別，要麼有差別。因為沒有差別，我慢會不斷地發生作用，所以這種對自身之見的執著就無法滅除。無明的束縛，想要遠離對自身之見的依賴時，會成為真實見解的障礙，因此無法遠離對五蘊的執取。見解的束縛，想要通達寂滅的真諦時，會成為障礙，因為對自身之見的執著和邊見，會對寂滅的真諦產生恐懼。邪見會對寂滅的真諦產生誹謗。取見的束縛，在通達道諦時會成為障礙，因為會依賴於其他的道理來思考，尋求清凈。疑慮的束縛，想要通達三寶（佛、法、僧）時會成為障礙，因為不相信和接受三寶的功德。嫉妒的束縛，想要遠離名利供養時會成為障礙，因為看不到這些的過失。慳吝的束縛，想要做到輕視財物，知足常樂時會成為障礙，會讓人貪戀財物等等。

善法的障礙又有十種，應該知道這十種善法等等的處所。哪十種呢？

不去不該去的地方，所做不如法理，不產生，不思量，資糧不具足，性情相投的朋友不相稱，心力疲憊而厭倦遠離，修行不相應，與惡人怨家共同居住，粗重的迷惑三者隨一，般若智慧不能成就，自性中煩惱深重，懈怠和放逸，執著于有和慾望的塵世，下劣的心也是如此，不相信，沒有願望和喜樂，如言語般思量意義，不尊敬佛法而看重利益，對眾生沒有慈悲心，聽到災難和很少聽聞佛法，三昧（Samadhi）的資糧減少。

像這樣的障礙，哪些是善法呢？

善菩提（Bodhi）攝取，有智慧沒有迷惑的障礙，迴向不恐懼嫉妒，自在善良等等十種。

像這樣善良等等的諸法中，哪些是被障礙的，哪些是障礙呢？應該回答。

這十種各有三種障礙，在十件事中應該知道。

善法有三種障礙。第一是不修行，第二是在不適當的地方修行。

【English Translation】 English version Reverence and so on, valuing little possessions, knowing contentment.

These remaining afflictions are the obstacles in these five places. The obstacle of arrogance, when wanting to extinguish the attachment to the view of self, obstructs the observation of correct wisdom, because arrogance is either not different or different from correct wisdom. Because it is not different, arrogance constantly arises, so this attachment to the view of self cannot be extinguished. The bond of ignorance, when wanting to distance oneself from the basis of the view of self, becomes an obstacle to true views, thus one cannot distance oneself from grasping at the aggregates. The bond of views, when wanting to understand the truth of cessation, becomes an obstacle, because attachment to the view of self and extreme views generate fear towards the truth of cessation. Wrong views generate slander towards the truth of cessation. The bond of grasping, when understanding the truth of the path, becomes an obstacle, because one relies on other principles to contemplate and seek purity. The bond of doubt, when wanting to understand the Three Jewels (Buddha, Dharma, Sangha), becomes an obstacle, because one does not believe in and accept the merits of the Three Jewels. The bond of jealousy, when wanting to distance oneself from fame and offerings, becomes an obstacle, because one does not see the faults of these. The bond of stinginess, when wanting to value little possessions and know contentment, becomes an obstacle, causing one to be attached to wealth and so on.

The obstacles to virtuous dharmas are also ten, and one should know the places of these ten virtuous dharmas and so on. What are the ten?

Not going to improper places, actions not in accordance with reason, not generating, not contemplating, resources not sufficient, friends of similar nature not compatible, mind weary and disgusted to leave, practice not corresponding, living with evil enemies, one of the three coarse delusions, prajna (wisdom) not accomplished, heavy afflictions in nature, laziness and indulgence, attachment to existence and the dust of desires, inferior mind also like this, not believing, without aspiration and joy, contemplating the meaning as spoken, not respecting the Dharma and valuing profit, without compassion for sentient beings, hearing of disasters and little hearing of the Dharma, samadhi (concentration) resources diminished.

Among these obstacles, which are virtuous dharmas?

Virtuous Bodhi (Enlightenment) is embraced, having wisdom without the obstacle of delusion, dedicating without fear of jealousy, being at ease, virtuous, and so on, ten.

Among these virtuous dharmas and so on, which are obstructed, and which are the obstacles? The answer should be known.

Each of these ten has three obstacles, which should be known in these ten matters.

Virtuous dharmas have three obstacles. First, not practicing. Second, practicing in an improper place.

行。三修行不如理。

菩提有三種障。一者不生善。二不生正思量。三資糧不圓滿。

攝取菩提者。發菩提心是名攝取菩提。此心有三種。一與性不相應行。二朋友不相應。三心疲極厭離。有智者。是菩薩體性。為知此法有三障。一修行不相稱。二惡友人共住。三與惡怨人共住。此中惡人者。愚癡凡人。惡怨人者。礙菩薩功德觀菩薩過失。無迷者。心不散亂有三障。一顛倒粗失。二煩惱等。三障中隨一有餘三令成熟。解脫般若未熟未滿。無障者。滅離諸障是名無障。此有三障。一自性粗惑。二懈怠。三放逸。菩提回向有三障。令心迴向余處不得一向迴向無上菩提。一貪著諸有。二貪著有資糧法。三下劣品心。無怖畏有三障。一於人不生信重心。二于正法中不生愿欲。三如名字言語思量諸義。樂嫉妒者有三障一不尊重正法。二尊重利養恭敬。三于眾生中不起大悲心。不自在者有三障。因此三不得自在。一無聞慧無聞者生起業惑正法災故。二聞慧少弱。三者三昧事不成熟。還復是此障善等諸法中十種隨一分作因。依此義故應知障中何者為十因。第一生因。譬如眼入為眼識作生因。二住因。譬如四種食為一切眾生。三持因。如所持能攝持。譬器世界為眾生生世界。四明瞭因。如光明為色。五變異因。如火等為成

【現代漢語翻譯】現代漢語譯本：行。三種修行不如法理。

菩提（bodhi，覺悟）有三種障礙。一是不能生起善念，二是不產生正確的思考，三是資糧（saṃbhāra，成就佛果的各種條件）不圓滿。

攝取菩提的方法是，發起菩提心（bodhicitta，為利益一切眾生而求證悟的心）就叫做攝取菩提。這種心有三種障礙：一是與自性不相應的行為，二是與惡友交往，三是內心疲憊厭倦。有智慧的人，是菩薩（bodhisattva，為求證悟而修行的人）的體性。爲了瞭解這種法，有三種障礙：一是修行與所學不相稱，二是與惡友共同生活，三是與惡怨之人共同生活。這裡說的惡人，是指愚癡的凡人。惡怨之人，是指阻礙菩薩功德、觀察菩薩過失的人。沒有迷惑的人，是指內心不散亂，有三種障礙：一是顛倒的粗略過失，二是煩惱等等，三種障礙中任何一種有剩餘，都會使其他三種成熟。解脫般若（prajna，智慧）尚未成熟圓滿。沒有障礙的人，是指滅除脫離各種障礙，這叫做沒有障礙。這有三種障礙：一是自性粗略的迷惑，二是懈怠，三是放逸。菩提回向（pariṇāmanā，將功德導向特定目標）有三種障礙，使心迴向到其他地方，不能一心一意地迴向無上菩提：一是貪戀各種存在，二是貪戀有資糧的法，三是下劣品的心。沒有怖畏有三種障礙：一是對人不產生信任和尊重，二是對正法不產生願望和慾望，三是像名字言語一樣思量各種意義。樂於嫉妒的人有三種障礙：一是不尊重正法，二是尊重利益供養和恭敬，三是對眾生不生起大悲心。不自在的人有三種障礙，因為這三種原因而不能自在：一是沒有聽聞的智慧，沒有聽聞的人會因為生起業和迷惑而遭受正法的災難，二是聽聞的智慧少而弱，三是三昧（samādhi，禪定）之事不成熟。反過來，這些障礙在善等各種法中，十種中的任何一種都可以作為原因。根據這個意義，應該知道障礙中哪一種是十因。第一是生因，譬如眼入（眼根）為眼識（視覺意識）產生的原因。二是住因，譬如四種食物為一切眾生。三是持因，如所持之物能夠攝持，譬如器世界為眾生所生長的世界。四是明瞭因，如光明為顏色。五是變異因，如火等為成

【English Translation】 English version: Action. Three kinds of practice are not in accordance with reason.

There are three kinds of obstacles to Bodhi (bodhi, enlightenment). The first is the failure to generate goodness, the second is the failure to generate correct thinking, and the third is the incompleteness of the accumulation of merit (saṃbhāra, the various conditions for attaining Buddhahood).

To gather Bodhi, generating the Bodhicitta (bodhicitta, the mind of seeking enlightenment for the benefit of all beings) is called gathering Bodhi. This mind has three kinds of obstacles: first, actions that are not in accordance with one's nature; second, association with bad friends; and third, a weary and disgusted mind. A wise person is of the nature of a Bodhisattva (bodhisattva, one who practices to attain enlightenment). To understand this Dharma, there are three obstacles: first, practice that does not match what is learned; second, living with bad friends; and third, living with evil enemies. The evil person here refers to a foolish ordinary person. An evil enemy refers to one who hinders the merits of the Bodhisattva and observes the faults of the Bodhisattva. A person without delusion refers to one whose mind is not scattered, and there are three obstacles: first, inverted and coarse faults; second, afflictions, etc. If any one of the three obstacles remains, it will cause the other three to mature. The Prajna (prajna, wisdom) of liberation is not yet mature and complete. A person without obstacles refers to one who has extinguished and departed from all obstacles, and this is called without obstacles. There are three obstacles: first, the coarse delusion of one's nature; second, laziness; and third, indulgence. There are three obstacles to the dedication of merit (pariṇāmanā, directing merit towards a specific goal) for Bodhi, causing the mind to be directed elsewhere, unable to wholeheartedly dedicate merit to unsurpassed Bodhi: first, attachment to various existences; second, attachment to the Dharma of having merit; and third, a mind of inferior quality. There are three obstacles to being without fear: first, not generating trust and respect for people; second, not generating desire and longing for the true Dharma; and third, contemplating various meanings like names and words. A person who enjoys jealousy has three obstacles: first, not respecting the true Dharma; second, respecting benefits, offerings, and reverence; and third, not generating great compassion for sentient beings. A person who is not at ease has three obstacles, and because of these three reasons, they cannot be at ease: first, lacking the wisdom of hearing; a person who has not heard will suffer the calamity of the true Dharma because of generating karma and delusion; second, the wisdom of hearing is little and weak; and third, the matter of Samadhi (samādhi, meditation) is not mature. Conversely, these obstacles, among the various Dharmas such as goodness, can serve as a cause in any one of the ten kinds. According to this meaning, it should be known which of the obstacles is the ten causes. The first is the cause of arising, just as the eye-entry (eye sense) is the cause of the arising of eye-consciousness (visual consciousness). The second is the cause of abiding, just as the four kinds of food are for all sentient beings. The third is the cause of holding, just as what is held can hold, like the container-world for the world in which sentient beings are born. The fourth is the cause of clarity, like light for color. The fifth is the cause of change, like fire, etc., for becoming.

熟等諸事。六相離因。如鐮等為刈等。七回轉因。如金銀師為迴轉諸金銀令成镮釧。八必比因。譬如煙為火等必比知。九令信因。譬如立證因分為所立義。十至得因。如道等為涅槃等諸果作因。如是生障善處應知。此應令生故。住障者。菩提處此不應壞動故。持障者。菩提攝取處。菩提心能持故。明瞭障者。有智處。此應顯了故。變異障者。無迷處。迷轉滅故有變異。相離障者。無障處。此障相離為體故。迴轉障者。迴向處。菩提心迴向為體相故。必比障者。無怖畏處。為不信故怖畏。令信障者無嫉妒處。於法不嫉妒令人信故。至得障者。自在處。無所繫屬至得為體相故。

助道十度地　　復有餘別障

助道品法處者。

處不明懈怠　　三昧少二種　不種及羸弱　　諸見粗惡過

念處者依處不明瞭為障。四正勤處懈怠。四如意足處禪定少。二種為不圓滿。欲精進心思量四種。隨一不具足。為修習不具足成。資糧八法隨一不具故。五根處不下解脫分善法種子故。力處是五根羸弱與非助道相雜起故。覺分處諸見過失見道所顯故。道分處粗惡過失。此修道所顯現故。波羅蜜障者。

富貴及善道　　不捨眾生障　增減功德失　　令諸眾生入　解脫無盡量　　令善無有間　所作常決定　　同用

【現代漢語翻譯】現代漢語譯本熟練等諸事。六相離因（指脫離因果關係的因素）。如鐮刀等爲了收割等。七回轉因（指轉變事物的因素）。如金銀匠爲了將金銀迴轉成鐲子、釧子。八必比因（指必然相關的因素）。譬如煙必然與火相關。九令信因（指使人信服的因素）。譬如確立證據，作為所要證明的意義。十至得因（指達到目標的因素）。如道路等爲了涅槃等諸果而作為因。如此，對於產生障礙和產生善處，應當知曉。這是應該令其產生的緣故。安住障礙，指菩提之處不應被破壞和動搖。持守障礙，指菩提攝取之處，因為菩提心能夠持守。明瞭障礙，指有智慧之處，這裡應該顯明瞭知。變異障礙，指沒有迷惑之處，因為迷惑的轉變和滅除導致了變異。相離障礙，指沒有障礙之處，因為此障礙以相離為體。迴轉障礙，指回向之處，菩提心的迴向是其體相。必比障礙，指沒有怖畏之處，因為不信所以產生怖畏。令信障礙，指沒有嫉妒之處，對於佛法不嫉妒才能令人信服。至得障礙，指自在之處，沒有束縛才能達到自在的體相。助道十度地，還有其他的特別障礙。助道品法之處：處不明則懈怠，三昧少則有兩種缺失，不種善根以及身心羸弱，還有各種見解的粗惡過失。念處（指四念住）的障礙是所依之處不明確。四正勤處的障礙是懈怠。四如意足處的障礙是禪定不足，有兩種不圓滿：欲、精進、心思量這四種，任何一種不具足，都會導致修習不圓滿。資糧道的八種法，任何一種不具足。五根處的障礙是不下解脫分善法的種子。力處的障礙是五根羸弱，與非助道之法相互混雜。覺分處的障礙是各種見解的過失，這是見道所顯現的。道分處的障礙是粗惡的過失，這是修道所顯現的。波羅蜜的障礙：富貴和善道，不捨棄眾生的障礙，增減功德的缺失，令諸眾生進入，解脫無有邊際，令善法沒有間斷，所作所為常常是決定的，共同使用。

【English Translation】 English version Proficiency and other matters. Six aspects of separation from causes (referring to factors that detach from cause-and-effect relationships). For example, a sickle is used for reaping, etc. Seven turning causes (referring to factors that transform things). For example, goldsmiths and silversmiths turn gold and silver into bracelets and armlets. Eight necessary association causes (referring to factors that are necessarily related). For example, smoke is necessarily associated with fire. Nine causes of inducing faith (referring to factors that make people believe). For example, establishing evidence as the meaning to be proven. Ten causes of attaining (referring to factors that lead to the attainment of goals). For example, paths serve as causes for Nirvana and other fruits. Thus, one should understand the arising of obstacles and the arising of good places. This is because it should be made to arise. Dwelling obstacles refer to the place of Bodhi (enlightenment), which should not be destroyed or shaken. Holding obstacles refer to the place where Bodhi is taken up, because the Bodhi mind can hold it. Clarifying obstacles refer to the place of wisdom, where it should be clearly understood. Transformation obstacles refer to the place without delusion, because the transformation and cessation of delusion lead to transformation. Separation obstacles refer to the place without obstacles, because this obstacle has separation as its essence. Turning obstacles refer to the place of dedication, where the dedication of the Bodhi mind is its essential characteristic. Necessary association obstacles refer to the place without fear, because fear arises from disbelief. Inducing faith obstacles refer to the place without jealousy, because not being jealous of the Dharma makes people believe. Attaining obstacles refer to the place of freedom, where freedom from bondage is the essential characteristic of attainment. In the ten grounds of aiding the path, there are also other special obstacles. The places of the Dharma of the qualities aiding the path: If the place is unclear, there is laziness; if Samadhi (meditative absorption) is lacking, there are two deficiencies; not planting good roots and being weak in body and mind, as well as various coarse and evil faults of views. The obstacle to the mindfulness places (referring to the Four Foundations of Mindfulness) is the lack of clarity in the place of reliance. The obstacle to the Four Right Exertions is laziness. The obstacle to the Four Bases of Supernormal Powers is the lack of Samadhi, with two kinds of incompleteness: desire, effort, thought, and deliberation, any one of which is insufficient, leading to incomplete practice. Any one of the eight factors of the path of accumulation is insufficient. The obstacle to the five roots is not planting the seeds of good Dharma that lead to liberation. The obstacle to the powers is the weakness of the five roots, mixed with non-aiding factors. The obstacle to the factors of enlightenment is the faults of various views, which are revealed by the path of seeing. The obstacle to the factors of the path is the coarse and evil faults, which are revealed by the path of cultivation. The obstacles to the Paramitas (perfections): Wealth and good paths, not abandoning the obstacles of sentient beings, the loss of increasing or decreasing merits, causing sentient beings to enter, liberation without limit, causing good to be without interruption, what is done is always determined, and used together.

令他熟

此十種波羅蜜能生此法。此法是波羅蜜果。為障波羅蜜果故。是故顯說障波羅蜜。檀波羅蜜者何法為障。自在增上障。尸羅波羅蜜者。障善道為障。羼提波羅蜜障不捨離眾生。毗梨耶波羅蜜障。增益功德損減過失。禪波羅蜜者。障受化眾生令入正位(四十心正位)。般若波羅蜜者。障令他解脫漚和拘舍羅波羅蜜障。檀等波羅蜜無盡無減。為迴向菩提故。諸波羅蜜無盡無減。波抳陀那波羅蜜者。障一切生處善法中無間生起。依願力故。能攝持隨從善法。生處波羅波羅蜜者障善法決定事。思擇修習力弱故。不能折伏非助道故。阇那波羅蜜者障自身及他同用法樂。及成熟兩處不如聞言通達義故。於十種地中復有次第障。

遍滿最勝義　　勝流第一義　無所繫屬義　　身無差別義　無染清凈義　　法門無異義　不減不增義　　四自在依義　此法界無明　　此染是十障　非十地扶助　　諸地是對治

法界中十種義。遍一切處等無染濁無明。此無明十種菩薩地中次第應知。是障非地。助道故。法界中何者為十種義。一者遍滿義。依菩薩初地。法界義遍滿一切處。菩薩入觀得通達。因此通達得見自他平等一分。二者最勝義。依第二地觀此法已。作是思惟。若依他共平等出離。一切種治凈出離應化

勤行。三者勝流義。因三地法界傳流知所聞正法。第一為得此法。廣量三千大千世界火坑能自擲其中。四無所繫屬義。因此四地因此觀法愛一向不生。五身無差別義因第五地十種心樂清凈平等。六無染清凈義。因第六地十二生因處。無有一法可染可凈。如此通達故。七法門無異義。因第七地無相故。修多羅等法別異相不行不顯故。八不減不增義。因八地得滿足無生法忍故。若不凈凈品中不見一法有減有增故。

此中復有四種自在。何者為四。一無分別自在。二凈土自在。三智自在。四業自在。此中法界是第一第二自在依處。八地中通達智自在依義。因九地得四無礙辯故。業自在依義。因十地如意欲變化。作眾生利益事。復有略說。

已說煩惱障　　及一切智障　是攝一切障　　盡彼得解脫

此二種障滅盡無餘故。得出離解脫一切障。障總義者。一大障是遍滿故。二小障者一方障故。三修行障者重惑。四至得障平等煩惱。五至得勝負障取捨障。六正行障者是九種煩惱結。七因障善等處由十種因義故。八入真實障者是助道障。九無上善障者十波羅蜜障。十勝負舍離障。十地障攝集障略說有二種。一解脫障。二一切智障。中邊分別論障品第二竟。

真實品第三

此品真實應說。何者真實。

【現代漢語翻譯】現代漢語譯本：勤行。三者勝流義：因為從三地法界傳流，知曉所聞的正法。第一是爲了得到此法，即使廣闊如三千大千世界的火坑，也能自己跳入其中，毫無牽掛。四無所繫屬義：因此四地，因此觀法，愛意一向不生。五身無差別義：因為第五地十種心樂清凈平等。六無染清凈義：因為第六地十二生因處，沒有一法可以被污染或被凈化，如此通達的緣故。七法門無異義：因為第七地無相的緣故，修多羅（Sutra，經）等法的差別相不行不顯現的緣故。八不減不增義：因為八地得到滿足無生法忍的緣故，若在不凈凈品中，不見一法有減少或增加的緣故。此中復有四種自在。何者為四？一、無分別自在。二、凈土自在。三、智自在。四、業自在。此中法界是第一第二自在的依處。八地中通達智自在的依義，因為九地得到四無礙辯的緣故。業自在的依義，因為十地如意欲變化，做利益眾生的事情。復有略說：已說煩惱障，及一切智障，是攝一切障，盡彼得解脫。這兩種障礙滅盡無餘的緣故，得出離解脫一切障礙。障礙的總義是：一大障是遍滿的緣故。二小障是一方障礙的緣故。三修行障是重惑。四至得障是平等煩惱。五至得勝負障是取捨障。六正行障是九種煩惱結。七因障是善等處由十種因義的緣故。八入真實障是助道障。九無上善障是十波羅蜜（Paramita，度，到彼岸）障。十勝負舍離障。十地障攝集障略說有兩種：一、解脫障。二、一切智障。《中邊分別論·障品》第二竟。真實品第三此品真實應說。何者真實？

【English Translation】 English version: Diligent practice. The meaning of 'superior flow' in the three aspects: Because the heard and understood true Dharma (law) flows from the three Bhumis (grounds, stages) and the Dharmadhatu (realm of reality). First, to obtain this Dharma, one would willingly throw oneself into a fiery pit as vast as the three thousand great thousand worlds, without any attachment. The meaning of 'unattached to the four': Therefore, in the four Bhumis, through this contemplation, love never arises. The meaning of 'no difference in body': Because in the fifth Bhumi, the ten kinds of joyful minds are pure and equal. The meaning of 'undefiled purity': Because in the sixth Bhumi, the twelve causes of existence, there is not a single Dharma that can be defiled or purified; it is because of such thorough understanding. The meaning of 'no difference in Dharma gates': Because the seventh Bhumi is without characteristics, the differentiating characteristics of Sutras (scriptures) and other Dharmas do not function or manifest. The meaning of 'neither decrease nor increase': Because the eighth Bhumi attains the forbearance of the non-arising of phenomena, if one does not see a single Dharma with decrease or increase in the impure-pure aspect. Furthermore, there are four kinds of freedom. What are the four? First, freedom from discrimination. Second, freedom of pure lands. Third, freedom of wisdom. Fourth, freedom of karma. Here, the Dharmadhatu is the basis for the first and second freedoms. The meaning of relying on the freedom of wisdom is understood in the eighth Bhumi, because the ninth Bhumi attains the four unobstructed eloquence. The meaning of relying on the freedom of karma is because the tenth Bhumi can transform at will, doing things that benefit sentient beings. There is also a brief explanation: Having spoken of the afflictive obscurations, and the obscurations to omniscience, these encompass all obscurations, and by exhausting them, one attains liberation. Because these two kinds of obscurations are extinguished without remainder, one attains liberation from all obscurations. The general meaning of obscurations is: The great obscuration is pervasive. The small obscuration is an obscuration in one direction. The obscuration to practice is heavy delusion. The obscuration to attainment is equal affliction. The obscuration to winning and losing in attainment is the obscuration of taking and rejecting. The obscuration to right practice is the nine kinds of bonds of affliction. The obscuration of causes is because good places, etc., are due to the meaning of ten kinds of causes. The obscuration to entering reality is the obscuration that aids the path. The obscuration to unsurpassed goodness is the obscuration of the ten Paramitas (perfections). The obscuration of winning and losing and abandoning. The obscuration of the ten Bhumis is the obscuration of gathering. Briefly speaking, there are two kinds: First, the obscuration to liberation. Second, the obscuration to omniscience. The second chapter, 'Obscurations,' of the Madhyantavibhaga-bhasya (Discrimination of the Middle and the Extremes) is complete. Chapter Three: Reality In this chapter, reality should be discussed. What is reality?

根本相真實　　無顛倒真實　果因俱真實　　細粗等真實　成就清凈境　　攝取分破實　勝智實十種　　為對治我見

如是十種真實。何者為十。一根本真實。二相真實。三無顛倒真實。四果因真實。五細粗真實。六成就真實。七清凈境界真實。八攝取真實。九分破真實十勝智真實。勝智又十種真實。為對治十種我執應知。何者為十。一陰勝智。二界勝智。三入勝智。四生緣勝智。五處非處勝智。六根勝智。七世勝智。八諦勝智。九乘勝智。十有為無為勝智。

此中何者根本真實。三種自性。一分別自性。二依他自性。三真實自性。一切余真實此中所立故。三性中何法名真實可信受。

性三一恒無　　二有不真實　三有無真實　　此三本真實

分別性相者。恒常不有。此相分別性中是真實無顛倒故。依他性相者。有不實。唯有散亂執起故。此相依他性中是真實性。真實性相者有無真實。此相真實性中是真實。何者相真實。

增益損減謗　　於法於人中　所取及能取　　有無中諸見　知常見不生　　是真實寂相

人等及法等。有增益謗見。有損減謗見不得起。為知見此法故。此法分別性中是真實相。能執所執增益損減謗見不得起。為知見此法故。此法依他性中是真實

【現代漢語翻譯】　根本相真實，無顛倒真實，果因俱真實，細粗等真實，成就清凈境，攝取分破實，勝智實十種，為對治我見　　如是十種真實。何者為十？一根本真實。二相真實。三無顛倒真實。四果因真實。五細粗真實。六成就真實。七清凈境界真實。八攝取真實。九分破真實十勝智真實。勝智又十種真實。為對治十種我執應知。何者為十？一陰勝智。二界勝智。三入勝智。四生緣勝智。五處非處勝智。六根勝智。七世勝智。八諦勝智。九乘勝智。十有為無為勝智。　　此中何者根本真實？三種自性。一分別自性。二依他自性。三真實自性。一切余真實此中所立故。三性中何法名真實可信受？　性三一恒無，二有不真實，三有無真實，此三本真實　　分別性相者。恒常不有。此相分別性中是真實無顛倒故。依他性相者。有不實。唯有散亂執起故。此相依他性中是真實性。真實性相者有無真實。此相真實性中是真實。何者相真實？　增益損減謗，於法於人中，所取及能取，有無中諸見，知常見不生，是真實寂相　　人等及法等。有增益謗見。有損減謗見不得起。為知見此法故。此法分別性中是真實相。能執所執增益損減謗見不得起。為知見此法故。此法依他性中是真實

【English Translation】 English version: The fundamental nature is real, the non-inverted is real, the cause and effect are both real, the subtle and coarse are equally real, the attainment of pure realms, the grasping and dividing are real, the ten kinds of superior wisdom are real, to counteract the view of self. Thus, there are ten kinds of reality. What are the ten? First, fundamental reality. Second, characteristic reality. Third, non-inverted reality. Fourth, cause and effect reality. Fifth, subtle and coarse reality. Sixth, attainment reality. Seventh, pure realm reality. Eighth, grasping reality. Ninth, dividing reality. Tenth, superior wisdom reality. Superior wisdom also has ten kinds of reality. It should be known that it is to counteract ten kinds of self-grasping. What are the ten? First, superior wisdom of the skandhas (aggregates). Second, superior wisdom of the dhatus (elements). Third, superior wisdom of the ayatanas (sense bases). Fourth, superior wisdom of dependent origination. Fifth, superior wisdom of what is and is not possible. Sixth, superior wisdom of the faculties. Seventh, superior wisdom of the world. Eighth, superior wisdom of the truths. Ninth, superior wisdom of the path. Tenth, superior wisdom of the conditioned and unconditioned. Among these, what is fundamental reality? Three natures. First, the discriminated nature (parikalpita-svabhava). Second, the dependent nature (paratantra-svabhava). Third, the true nature (parinispanna-svabhava). All other realities are established within these. Among the three natures, what dharma is named reality and can be believed? The three natures: one is eternally non-existent, two exist but are not real, three exist and are non-existent in reality. These three are fundamental reality. The characteristic of the discriminated nature is that it is eternally non-existent. This characteristic is real and non-inverted in the discriminated nature. The characteristic of the dependent nature is that it exists but is not real. Only scattered grasping arises. This characteristic is reality in the dependent nature. The characteristic of the true nature is that it exists and is non-existent in reality. This characteristic is reality in the true nature. What is characteristic reality? Increasing or decreasing slander, regarding dharmas or persons, what is grasped and what can grasp, views about existence or non-existence, knowing and seeing, constant views do not arise, this is the real, peaceful characteristic. Regarding persons and dharmas, increasing slanderous views and decreasing slanderous views cannot arise. To know and see this dharma, this dharma is the real characteristic in the discriminated nature. Grasping and what is grasped, increasing or decreasing slanderous views cannot arise. To know and see this dharma, this dharma is real in the dependent nature.

相。有中無中增益損減見不得起。為知見此法故。此法真實性中是真實相。如是根本真實相。說名相真實無顛倒真實。無顛倒真實者。為對治常等顛倒故。有四種。一無常二苦三空四無我。此四云何。根本真實所立。此中無常云何。應知。

無常義有三　　無義生滅義　有垢無垢義　　本實中次第

根本真實中有三種性。此性中次第應知三種無常義。一無有物為義故說無常。二生滅為義。三有垢無垢為義。

苦三一取苦　　二相三相應

根中真實中次第三種苦。一取苦。人法執著所取故。相苦者。三受三苦為相故。相應苦者。與有為相應故。為有為法通相故。此三苦於次第性中應立。

無空不如空　　性空合三種

分別性者。無別道理。令有無有物是其空。依他性相者。無有如所分別。不一向無此法。不如有是空。真實性相者。二空自性。是故說名自性空。

無相及異相　　自相三無我

分別性者相體無有。是故此無相是其無我。依他性者有相不如所分別。不如相者是其無我。真實性者是二無我。是故自體是其無我。如是三種根本真實中。顯說。

有三種無常。一無物無常。二生滅無常。三有垢無垢無常。

三種苦。一取苦。二相苦。三相應苦。三種空。一

【現代漢語翻譯】現代漢語譯本：相（Lakshana，特徵）。有中無中增益損減見不得起。爲了知見此法，此法在真實性中是真實相。這樣的根本真實相，被稱為相真實、無顛倒真實。無顛倒真實是爲了對治常等顛倒，有四種：一、無常；二、苦；三、空；四、無我。這四種是什麼？是根本真實所建立的。這其中，無常是什麼？應當知道：無常義有三：無義、生滅義、有垢無垢義，在根本真實中依次說明。根本真實中有三種自性。在此自性中，依次應知三種無常的意義：一、以無有物為意義，所以說無常；二、以生滅為意義；三、以有垢無垢為意義。苦有三種：一、取苦；二、相苦；三、相應苦。在根本真實中，依次有三種苦：一、取苦，因為人對法執著而取；相苦，因為三受（三種感受）以三苦為相；相應苦，因為它與有為法相應，是有為法的共通相。這三種苦應當在次第性中確立。空有三種：不如空、性空、合空。分別性（Parikalpita-svabhava，遍計所執性）是，沒有別的道理，令有無有物是其空。依他性相（Paratantra-svabhava，依他起性）是，沒有如所分別，不一向無此法，不如有是空。真實性相（Parinispanna-svabhava，圓成實性）是，二空自性，所以說名自性空。無我三種：無相、及異相、自相。分別性是，相的體性沒有，因此這無相是其無我。依他性是，有相不如所分別，不如相是其無我。真實性是，這是二無我，因此自體是其無我。像這樣三種在根本真實中，明顯地說。有三種無常：一、無物無常；二、生滅無常；三、有垢無垢無常。有三種苦：一、取苦；二、相苦；三、相應苦。三種空：一

【English Translation】 English version: Lakshana (相, characteristic). The arising of gain or loss in existence or non-existence cannot be seen. In order to know and see this Dharma, this Dharma in reality is the true characteristic. Such fundamental reality is called the true characteristic of characteristics, the non-inverted reality. Non-inverted reality is to counteract inversions such as permanence, and there are four types: first, impermanence; second, suffering; third, emptiness; fourth, non-self. What are these four? They are established by fundamental reality. Among these, what is impermanence? It should be known: There are three meanings of impermanence: no meaning, arising and ceasing meaning, defiled and undefiled meaning, in order in fundamental reality. In fundamental reality, there are three natures. In this nature, the three meanings of impermanence should be known in order: first, impermanence is said because there is no object as its meaning; second, arising and ceasing as its meaning; third, defiled and undefiled as its meaning. There are three kinds of suffering: first, suffering of grasping; second, suffering of characteristics; third, suffering of correspondence. In fundamental reality, there are three kinds of suffering in order: first, suffering of grasping, because people grasp onto the Dharma; suffering of characteristics, because the three feelings (three kinds of feelings) take the three sufferings as their characteristics; suffering of correspondence, because it corresponds to conditioned dharmas and is the common characteristic of conditioned dharmas. These three sufferings should be established in sequential nature. There are three kinds of emptiness: not like emptiness, nature emptiness, combined emptiness. The discriminated nature (Parikalpita-svabhava, 分別性) is that there is no other reason, causing existence or non-existence of objects to be its emptiness. The dependent nature (Paratantra-svabhava, 依他性相) is that there is no such discrimination, not entirely without this Dharma, not like existence is emptiness. The perfected nature (Parinispanna-svabhava, 真實性相) is the self-nature of two emptinesses, therefore it is called self-nature emptiness. There are three kinds of non-self: no characteristic, and different characteristic, self-characteristic. The discriminated nature is that the substance of characteristics does not exist, therefore this no characteristic is its non-self. The dependent nature is that there are characteristics not like what is discriminated, not like characteristics is its non-self. The perfected nature is that this is two non-self, therefore the self is its non-self. Like this, the three are clearly spoken in fundamental reality. There are three kinds of impermanence: first, no-object impermanence; second, arising and ceasing impermanence; third, defiled and undefiled impermanence. There are three kinds of suffering: first, suffering of grasping; second, suffering of characteristics; third, suffering of correspondence. Three kinds of emptiness: first,

無有空。二不如空。三自性空。三種無我。一無相無我。二異相無我。三自性無我。果因真實。此根本真實中應立何者果因。苦諦集諦滅諦道諦。云何根本真實得立。

苦相等已說。苦諦如前說。無倒真實中如三苦三無常等。因此四無倒應知苦諦。三種集諦應知。何者為三。

集諦復有三　　熏習與發起　及不相離等

熏習集諦者。執著分別性。熏習發起集諦者。煩惱及業。不相離集諦者。如如與惑障不相離。三種滅義故應知滅諦。何者為三。

體滅二種滅　　垢凈前後滅

自性無生能執所執二法不生。垢寂滅二種。一數緣滅二法如如。是三種滅。一無體滅。二二滅。三自性滅。道諦有三。於三根本真實中雲何得安立。

觀智及除滅　　證至道有三

說道諦如是。一者觀察分別性。二為觀察除滅依他性。三為觀察證至真實性。如是此中為觀察為除滅為證至故。安立道諦應知。粗細真實者。俗諦及真諦。此二諦根本真實中雲何得立。

粗義有三種　　立名及取行　顯了名俗諦

俗諦有三種。一立名俗諦。二取行俗諦。三顯了俗諦。因此三義根本真實中。應安立三種俗諦。次第應知。

真諦三中一

勝境諦者。一真實性中應知此勝境。云何真實。

一

【現代漢語翻譯】現代漢語譯本無有空（不存在空性）。二不如空（兩種不如空性）。三自性空（三種自性空）。三種無我（三種無我）。一無相無我（沒有表象的無我）。二異相無我（不同表象的無我）。三自性無我（自性本空的無我）。果因真實（果和因的真實性）。此根本真實中應立何者果因（在這個根本真實中應該確立什麼樣的果和因）？苦諦（dukkha satya，苦的真諦）集諦（samudaya satya，苦的根源的真諦）滅諦（nirodha satya，苦的止息的真諦）道諦（magga satya，通往苦的止息的道路的真諦）。云何根本真實得立（如何確立根本真實）？苦相等已說（苦的相等性已經說過）。苦諦如前說（苦諦如前面所說）。無倒真實中如三苦三無常等（在無顛倒的真實中，例如三種苦和三種無常等）。因此四無倒應知苦諦（因此，應該通過四種無顛倒來了解苦諦）。三種集諦應知（應該瞭解三種集諦）。何者為三（哪三種）？集諦復有三熏習與發起及不相離等熏習集諦者（熏習集諦是）：執著分別性（執著于分別的自性）。熏習發起集諦者（熏習和發起集諦是）：煩惱及業（煩惱和業力）。不相離集諦者（不相離的集諦是）：如如與惑障不相離（真如與迷惑和障礙不相分離）。三種滅義故應知滅諦（因為有三種滅的含義，所以應該瞭解滅諦）。何者為三（哪三種）？體滅二種滅垢凈前後滅自性無生能執所執二法不生（自性本無生，能執和所執兩種法都不會產生）。垢寂滅二種（垢的寂滅有兩種）。一數緣滅二法如如（一是通過因緣而滅，二是法性如如）。是三種滅（這是三種滅）。一無體滅（一是無自性的滅）。二二滅（二是二元的滅）。三自性滅（三是自性的滅）。道諦有三（道諦有三種）。於三根本真實中雲何得安立（如何在三種根本真實中確立道諦）？觀智及除滅證至道有三說道諦如是（說道諦是這樣的）：一者觀察分別性（一是觀察分別的自性）。二為觀察除滅依他性（二是觀察並去除依他起性）。三為觀察證至真實性（三是觀察並證得真實性）。如是此中為觀察為除滅為證至故（像這樣，因為要觀察、去除和證得），安立道諦應知（所以應該確立道諦）。粗細真實者（粗略和精細的真實是）：俗諦及真諦（世俗諦和勝義諦）。此二諦根本真實中雲何得立（這兩種諦在根本真實中如何確立）？粗義有三種立名及取行顯了名俗諦俗諦有三種（俗諦有三種）：一立名俗諦（一是建立名稱的俗諦）。二取行俗諦（二是採取行為的俗諦）。三顯了俗諦（三是顯現了的俗諦）。因此三義根本真實中（因此，在這三種含義的根本真實中），應安立三種俗諦（應該確立三種俗諦）。次第應知（應該按順序瞭解）。真諦三中一勝境諦者（勝境諦是）：一真實性中應知此勝境（應該在一種真實性中瞭解這種勝境）。云何真實（什麼是真實）？一

【English Translation】 English version Non-existence of emptiness. Two, inferior to emptiness. Three, self-nature emptiness. Three kinds of no-self. One, no-characteristic no-self. Two, different-characteristic no-self. Three, self-nature no-self. The truth of cause and effect. What cause and effect should be established in this fundamental truth? Suffering Truth (Dukkha Satya), Origin Truth (Samudaya Satya), Cessation Truth (Nirodha Satya), Path Truth (Magga Satya). How is fundamental truth established? The equality of suffering has already been discussed. The Truth of Suffering has been discussed as before. In the non-inverted truth, such as the three sufferings and three impermanences, etc. Therefore, the Truth of Suffering should be understood through the four non-inversions. Three kinds of Origin Truth should be understood. What are the three? The Origin Truth has three aspects: Habituation, Origination, and Non-separation, etc. The Habituation Origin Truth is: attachment to discriminative nature. The Habituation and Origination Origin Truth is: afflictions and karma. The Non-separation Origin Truth is: suchness and obscurations are inseparable. Because there are three meanings of cessation, the Truth of Cessation should be understood. What are the three? The cessation of essence, two kinds of cessation, the cessation before and after defilement and purification. Self-nature is unborn, and the two dharmas of grasper and grasped do not arise. There are two kinds of defilement and quiescence. One is cessation through conditions, and the second is dharma suchness. These are the three kinds of cessation. One is cessation of no essence. Two is dualistic cessation. Three is self-nature cessation. There are three aspects to the Path Truth. How can the Path Truth be established in the three fundamental truths? Observational wisdom, elimination of cessation, and attainment to the Path have three aspects. The Path Truth is spoken of in this way: First, observing discriminative nature. Second, observing and eliminating dependent nature. Third, observing and attaining to true nature. Thus, in this context, for the sake of observation, elimination, and attainment, the establishment of the Path Truth should be understood. Coarse and subtle truths are: conventional truth (samvriti-satya) and ultimate truth (paramartha-satya). How are these two truths established in the fundamental truth? Coarse meaning has three aspects: establishing names, taking actions, and manifesting names as conventional truth. Conventional truth has three aspects: First, establishing names as conventional truth. Second, taking actions as conventional truth. Third, manifesting names as conventional truth. Therefore, in the fundamental truth of these three meanings, the three conventional truths should be established. The order should be understood. One of the three ultimate truths. The Truth of the Supreme Object is: This supreme object should be understood in one true nature. What is true? One.

義二正修　　三至得真實

義真實者。法如如真實智境界故。至得真實者。涅槃功德究竟故。正行真實者。聖道無勝境故。云何有為無為法。共得真實性所攝。答。

無變異無倒　　成就二真實

無為法者。無變異成就。得入真實性攝一切有為法。道所攝無顛倒成就故。境界品類中無顛倒故。成就真實者。于根本真實中雲何。

安立成就者　　一處世俗成

分別性中得立是物處。共立印定數習故。因此所立印定起世智。一切世間人一處同一世智。如此物是地非火。此物是色非聲。如是等此俗成就屬一性。

離名無體故　　三處道理成

即三性。上品諸人于義于理中聰明。在於覺觀地中。依三量四道理中依一道理。若物若事得成就。此二名道理成就。清凈境真實有二種。一清凈煩惱障智境。二清凈智障智境。如是清凈智境真實。

清凈境二種　　攝在於一處

一處者真實性。云何如此。無別性作清凈智境故。三種根本真實性中。五攝真實云何安立。

相及於分別　　名字二性攝

如義相應依。五種攝。品類根本性中雲何得立相。及分別依他性中攝。名者分別性中攝。

聖智與如如　　此二一性攝

如如及聖智。依真實性中攝。三種根本性中分破真

【現代漢語翻譯】現代漢語譯本：義二正修，三至得真實。

義真實者：法如如（Tathata，真如）真實智境界故。至得真實者：涅槃（Nirvana）功德究竟故。正行真實者：聖道無勝境故。云何有為（conditioned）無為（unconditioned）法，共得真實性所攝？答：

無變異無倒，成就二真實。

無為法者：無變異成就，得入真實性攝一切有為法。道所攝無顛倒成就故，境界品類中無顛倒故。成就真實者：于根本真實中雲何？

安立成就者，一處世俗成。

分別性中得立是物處，共立印定數習故。因此所立印定起世智，一切世間人一處同一世智。如此物是地非火，此物是色非聲，如是等此俗成就屬一性。

離名無體故，三處道理成。

即三性。上品諸人于義于理中聰明，在於覺觀地中。依三量四道理中依一道理，若物若事得成就。此二名道理成就。清凈境真實有二種：一清凈煩惱障智境，二清凈智障智境。如是清凈智境真實。

清凈境二種，攝在於一處。

一處者真實性。云何如此？無別性作清凈智境故。三種根本真實性中，五攝真實云何安立？

相及於分別，名字二性攝。

如義相應依，五種攝。品類根本性中雲何得立相？及分別依他性中攝。名者分別性中攝。

聖智與如如，此二一性攝。

如如及聖智，依真實性中攝。三種根本性中分破真

【English Translation】 English version: Righteousness in two aspects is the correct practice; through three aspects, one attains the ultimate truth.

The truth of righteousness means the realm of true wisdom that is like Tathata (真如, suchness). Attaining the ultimate truth means the ultimate perfection of the merits of Nirvana (涅槃, liberation). The truth of righteous conduct means the unsurpassed realm of the noble path. How can conditioned (有為) and unconditioned (無為) dharmas both be encompassed by the nature of truth? Answer:

Without change or inversion, one achieves two truths.

Unconditioned dharmas are those that, without change, achieve entry into the nature of truth, encompassing all conditioned dharmas. They are accomplished without inversion, being encompassed by the path, and without inversion in the categories of realms. How is the achievement of truth within the fundamental truth?

Those who establish achievement, worldly conventions are established in one place.

In the nature of discrimination, one can establish the place of things, because of the common establishment of fixed numbers and habits. Therefore, the worldly wisdom arises from the established fixed signs. All worldly people in one place share the same worldly wisdom. For example, this thing is earth, not fire; this thing is form, not sound. Such worldly achievements belong to one nature.

Because there is no substance apart from names, the principles are established in three places.

That is, the three natures. Superior people are intelligent in meaning and principle, being in the realm of perception and observation. Relying on one principle among the three proofs and four principles, things and matters can be achieved. These two are called the achievement of principle. There are two kinds of pure realms of truth: one is the realm of wisdom that purifies the obscurations of afflictions, and the other is the realm of wisdom that purifies the obscurations of knowledge. Thus, the pure realm of wisdom is true.

Two kinds of pure realms are encompassed in one place.

One place is the nature of truth. How is this so? Because there is no separate nature that creates the pure realm of wisdom. Among the three fundamental natures of truth, how are the five aggregates of truth established?

Appearance and discrimination, names are encompassed by two natures.

Like meaning corresponding to reliance, the five aggregates are encompassed. How can appearance be established in the fundamental nature of categories? And encompassed in the dependent nature of discrimination. Names are encompassed in the nature of discrimination.

Noble wisdom and suchness, these two are encompassed by one nature.

Suchness and noble wisdom are encompassed in the nature of truth. Breaking down the truth in the three fundamental natures

實云何得立。分破真實有七種。何者為七。

生實二性攝　　處邪行亦爾　相識及清凈　　正行真性攝

一者生起真實。二相真實。三識真實。四依處真實。五邪行真實。六清凈真實。七正行真實。此中生起真實者。于根本真實中在二處。應知分別依他性處。如生起真實依處。及邪行真實亦如是。根本性中二性攝。相識清凈正行四法一真實性攝。此四種云何一性攝。聖境聖智所顯故。勝智真實者。為對治十種我見故說。何者陰等處十種我見。

一因及食者　　作者及自在　增上義及常　　垢染清凈依　觀者及縛解　　此處生我見

如是十種我邪執。于陰等諸法中起。為對治十種邪執故說十種勝智。何者十種我邪執。一者一執。二因執。三者受者執。四作者執。五自在執。六增上執。七常住執。八染者凈者執。九觀者執。十縛解作者執。云何十種勝智根本真實中得立。三種性中五陰等諸法。如義道理被攝故。云何得在三性中。

分別種類色　　法然色等三

色陰有三種。一分別色。色處分別性。二種類色。色處依他性種類。云何名依他。此立五法中體性不同故。立別種類名色。三法然色。色處真實性色通相故。如色受等諸陰亦如是。及界入諸法如是。三性中應等被攝故。十種勝智

【現代漢語翻譯】現代漢語譯本如何確立真實？分析真實有七種方式。這七種是什麼？

『生實二性攝，處邪行亦爾，相識及清凈，正行真性攝。』

第一是生起真實（Utpatti-satya，事物產生的真實性）。第二是相真實（Lakshana-satya，事物表相的真實性）。第三是識真實（Vijnana-satya，意識的真實性）。第四是依處真實（Ashraya-satya，所依賴的基礎的真實性）。第五是邪行真實（Mithya-carita-satya，錯誤行為的真實性）。第六是清凈真實（Vishuddhi-satya，清凈的真實性）。第七是正行真實（Samyak-carita-satya，正確行為的真實性）。其中，生起真實在根本真實中位於兩個位置。應知在分別依他性（Paratantra-svabhava，依賴他物而存在的性質）之處。生起真實的依處和邪行真實也是如此。根本性中包含兩種性質。相、識、清凈、正行這四法包含在一種真實性中。這四種如何包含在一種性質中？因為它們是聖境（Arya-vishaya，聖者的境界）和聖智（Arya-jnana，聖者的智慧）所顯現的。勝智真實（Adhipati-jnana-satya，卓越智慧的真實性）的闡述是爲了對治十種我見（Atma-drishti，認為有『我』的錯誤見解）。哪十種我見存在於蘊（Skandha，構成要素）等處？

『一因及食者，作者及自在，增上義及常，垢染清凈依，觀者及縛解，此處生我見。』

這十種錯誤的我執，在蘊等諸法中產生。爲了對治這十種邪執，所以闡述十種勝智。哪十種我邪執？第一是一執（Ekatva-graha，認為事物是單一的執著）。第二是因執（Hetu-graha，認為事物有單一原因的執著）。第三是受者執（Bhoktri-graha，認為有『我』是感受者的執著）。第四是作者執（Kartri-graha，認為有『我』是作者的執著）。第五是自在執（Ishvara-graha，認為『我』是自在的執著）。第六是增上執（Adhipati-graha，認為『我』是主宰的執著）。第七是常住執（Nitya-graha，認為『我』是永恒存在的執著）。第八是染者凈者執（Malina-vishuddha-graha，認為『我』是染污或清凈的執著）。第九是觀者執（Drashtri-graha，認為有『我』是觀察者的執著）。第十是縛解作者執（Bandhana-moksha-kartri-graha，認為『我』是束縛和解脫的作者的執著）。這十種勝智如何在根本真實中確立？因為五蘊（Pancha-skandha，構成個體的五種要素）等諸法被三種性質按照義理所包含。如何存在於三種性質中？

『分別種類色，法然色等三。』

色蘊（Rupa-skandha，物質的蘊）有三種。第一是分別（Parikalpita，虛妄分別）。位於分別性（Parikalpita-svabhava，虛構的性質）。第二是種類（jati，種類）。位於依他性（Paratantra-svabhava，依賴他物而存在的性質）的種類。為什麼稱為依他？因為在這五法中，體性不同。確立不同的種類名稱為色。第三是法然（Dharmata，法的本性）。位於真實性（Tathata-svabhava，如實的性質）的色，是普遍的相。如同色，受（Vedana，感受）等諸蘊也是如此。以及界（Dhatu，構成要素的界）、入（Ayatana，感覺的入口）等諸法也是如此。因為在三種性質中應平等地被包含。十種勝智。

English version How is reality established? There are seven ways to analyze reality. What are these seven?

'The reality of arising is encompassed by two natures; so are the bases, wrong conduct, appearance, consciousness, purity, and right conduct are encompassed by true nature.'

First is the reality of arising (Utpatti-satya, the reality of the arising of things). Second is the reality of appearance (Lakshana-satya, the reality of the appearance of things). Third is the reality of consciousness (Vijnana-satya, the reality of consciousness). Fourth is the reality of the base (Ashraya-satya, the reality of the foundation upon which things rely). Fifth is the reality of wrong conduct (Mithya-carita-satya, the reality of wrong behavior). Sixth is the reality of purity (Vishuddhi-satya, the reality of purity). Seventh is the reality of right conduct (Samyak-carita-satya, the reality of correct behavior). Among these, the reality of arising is located in two places within the fundamental reality. It should be known to be in the place of the dependent nature (Paratantra-svabhava, the nature of existing in dependence on others). The base of the reality of arising and the reality of wrong conduct are also like this. Two natures are encompassed within the fundamental nature. Appearance, consciousness, purity, and right conduct, these four dharmas are encompassed within one reality. How are these four encompassed within one nature? Because they are manifested by the holy realm (Arya-vishaya, the realm of the noble ones) and holy wisdom (Arya-jnana, the wisdom of the noble ones). The explanation of the reality of superior wisdom (Adhipati-jnana-satya, the reality of excellent wisdom) is spoken to counteract the ten kinds of self-views (Atma-drishti, the erroneous view of having a 'self'). What ten kinds of self-views exist in the skandhas (Skandha, the elements of constitution) and other places?

'One cause and the enjoyer, the creator and the sovereign, the dominant meaning and the permanent, the basis of defilement and purity, the observer and bondage and liberation, here arise self-views.'

These ten kinds of erroneous self-grasps arise in the skandhas and other dharmas. To counteract these ten kinds of wrong grasps, the ten kinds of superior wisdom are explained. What are the ten kinds of erroneous self-grasps? First is the grasp of oneness (Ekatva-graha, the clinging to the idea that things are singular). Second is the grasp of cause (Hetu-graha, the clinging to the idea that things have a single cause). Third is the grasp of the enjoyer (Bhoktri-graha, the clinging to the idea that there is a 'self' that is the enjoyer). Fourth is the grasp of the creator (Kartri-graha, the clinging to the idea that there is a 'self' that is the creator). Fifth is the grasp of sovereignty (Ishvara-graha, the clinging to the idea that the 'self' is sovereign). Sixth is the grasp of dominance (Adhipati-graha, the clinging to the idea that the 'self' is dominant). Seventh is the grasp of permanence (Nitya-graha, the clinging to the idea that the 'self' is permanent). Eighth is the grasp of the defiled and the pure (Malina-vishuddha-graha, the clinging to the idea that the 'self' is defiled or pure). Ninth is the grasp of the observer (Drashtri-graha, the clinging to the idea that there is a 'self' that is the observer). Tenth is the grasp of the creator of bondage and liberation (Bandhana-moksha-kartri-graha, the clinging to the idea that the 'self' is the creator of bondage and liberation). How are these ten kinds of superior wisdom established in the fundamental reality? Because the skandhas (Pancha-skandha, the five elements that constitute an individual) and other dharmas are encompassed by the three natures according to the meaning and reason. How do they exist in the three natures?

'Discrimination, type, form, the naturalness of form, these are the three.'

The form skandha (Rupa-skandha, the skandha of matter) has three aspects. First is discrimination (Parikalpita, false discrimination). It is located in the discriminated nature (Parikalpita-svabhava, the fabricated nature). Second is type (jati, type). It is located in the type of the dependent nature (Paratantra-svabhava, the nature of existing in dependence on others). Why is it called dependent? Because in these five dharmas, the essence is different. Establishing different types is called form. Third is naturalness (Dharmata, the nature of dharma). It is located in the reality nature (Tathata-svabhava, the nature of suchness), and form is a universal characteristic. Just like form, the skandhas such as feeling (Vedana, sensation) are also like this. And the realms (Dhatu, the realms of elements), entrances (Ayatana, the entrances of senses), and other dharmas are also like this. Because they should be equally encompassed in the three natures. The ten kinds of superior wisdom.

【English Translation】 English version How is reality established? There are seven ways to analyze reality. What are these seven?

'The reality of arising is encompassed by two natures; so are the bases, wrong conduct, appearance, consciousness, purity, and right conduct are encompassed by true nature.'

First is the reality of arising (Utpatti-satya, the reality of the arising of things). Second is the reality of appearance (Lakshana-satya, the reality of the appearance of things). Third is the reality of consciousness (Vijnana-satya, the reality of consciousness). Fourth is the reality of the base (Ashraya-satya, the reality of the foundation upon which things rely). Fifth is the reality of wrong conduct (Mithya-carita-satya, the reality of wrong behavior). Sixth is the reality of purity (Vishuddhi-satya, the reality of purity). Seventh is the reality of right conduct (Samyak-carita-satya, the reality of correct behavior). Among these, the reality of arising is located in two places within the fundamental reality. It should be known to be in the place of the dependent nature (Paratantra-svabhava, the nature of existing in dependence on others). The base of the reality of arising and the reality of wrong conduct are also like this. Two natures are encompassed within the fundamental nature. Appearance, consciousness, purity, and right conduct, these four dharmas are encompassed within one reality. How are these four encompassed within one nature? Because they are manifested by the holy realm (Arya-vishaya, the realm of the noble ones) and holy wisdom (Arya-jnana, the wisdom of the noble ones). The explanation of the reality of superior wisdom (Adhipati-jnana-satya, the reality of excellent wisdom) is spoken to counteract the ten kinds of self-views (Atma-drishti, the erroneous view of having a 'self'). What ten kinds of self-views exist in the skandhas (Skandha, the elements of constitution) and other places?

'One cause and the enjoyer, the creator and the sovereign, the dominant meaning and the permanent, the basis of defilement and purity, the observer and bondage and liberation, here arise self-views.'

These ten kinds of erroneous self-grasps arise in the skandhas and other dharmas. To counteract these ten kinds of wrong grasps, the ten kinds of superior wisdom are explained. What are the ten kinds of erroneous self-grasps? First is the grasp of oneness (Ekatva-graha, the clinging to the idea that things are singular). Second is the grasp of cause (Hetu-graha, the clinging to the idea that things have a single cause). Third is the grasp of the enjoyer (Bhoktri-graha, the clinging to the idea that there is a 'self' that is the enjoyer). Fourth is the grasp of the creator (Kartri-graha, the clinging to the idea that there is a 'self' that is the creator). Fifth is the grasp of sovereignty (Ishvara-graha, the clinging to the idea that the 'self' is sovereign). Sixth is the grasp of dominance (Adhipati-graha, the clinging to the idea that the 'self' is dominant). Seventh is the grasp of permanence (Nitya-graha, the clinging to the idea that the 'self' is permanent). Eighth is the grasp of the defiled and the pure (Malina-vishuddha-graha, the clinging to the idea that the 'self' is defiled or pure). Ninth is the grasp of the observer (Drashtri-graha, the clinging to the idea that there is a 'self' that is the observer). Tenth is the grasp of the creator of bondage and liberation (Bandhana-moksha-kartri-graha, the clinging to the idea that the 'self' is the creator of bondage and liberation). How are these ten kinds of superior wisdom established in the fundamental reality? Because the skandhas (Pancha-skandha, the five elements that constitute an individual) and other dharmas are encompassed by the three natures according to the meaning and reason. How do they exist in the three natures?

'Discrimination, type, form, the naturalness of form, these are the three.'

The form skandha (Rupa-skandha, the skandha of matter) has three aspects. First is discrimination (Parikalpita, false discrimination). It is located in the discriminated nature (Parikalpita-svabhava, the fabricated nature). Second is type (jati, type). It is located in the type of the dependent nature (Paratantra-svabhava, the nature of existing in dependence on others). Why is it called dependent? Because in these five dharmas, the essence is different. Establishing different types is called form. Third is naturalness (Dharmata, the nature of dharma). It is located in the reality nature (Tathata-svabhava, the nature of suchness), and form is a universal characteristic. Just like form, the skandhas such as feeling (Vedana, sensation) are also like this. And the realms (Dhatu, the realms of elements), entrances (Ayatana, the entrances of senses), and other dharmas are also like this. Because they should be equally encompassed in the three natures. The ten kinds of superior wisdom.

真實根本真實中應知如是。已說為對治十種我見五陰等勝智。五陰等義未說。此義今說。

不一及總舉　　差別是陰義

立陰義有三。初立義者。是陰名字有三義。一道路義。二燒熱義。三重擔義。復有聚義是陰義。聚有三義。一者多義。如經中說。若色過去現在未來。若遠若近若粗若細等。經中廣說。此色多故名聚。如是等色攝在一處。此言顯總舉色等諸陰。體相種種故。更互無相攝故。說有差別。此三義。一多二總三異。是名聚義。聚即是陰義。因此義相似世間中聚。

能取所取取　　種子是界義

復有別攝名界。界名顯何義。顯種子義。能取種子者名眼等諸界。所取種子者色等諸界。取種子者識等諸界。

受塵分別用　　入門故名入

復有別法名入。此中三受為受用。三受門故說六內入。分別塵境及受用門故。六種說外入。何者十二因緣義。

因果及作事　　不增損為義

因果及事業。不增益不損減義。是名十二因緣義。增益因者。行等諸分別立不平等因故。損減因者。分別立無因義故。增益果者行等諸分別。有我依無明得生如是分別。損減果者。無行等諸法從無明生。增益事者。無明等諸因生行等諸果。時節分別有作意事。損減事者。分別無功用故。因果事中離此

【現代漢語翻譯】現代漢語譯本：真實根本的真實中應當如是了知。前面已經說了用殊勝的智慧來對治十種我見、五陰等。五陰等的含義還沒有說，現在就來說明這個含義。

『不一及總舉，差別是陰義』

建立陰的含義有三種。首先，陰這個名字有三種含義：一是道路的含義，二是燒熱的含義，三是重擔的含義。還有聚集的含義也是陰的含義。聚集有三種含義：一是多的含義，如經中所說：『若是過去、現在、未來的色，若是遠的、近的、粗的、細的等』，經中廣泛地說明。因為這色很多，所以叫做聚集。像這樣將各種色聚集在一處。這句話顯示了總括色等諸陰。因為它們的體相種種不同，而且相互之間沒有包含關係，所以說有差別。這三種含義，一是多，二是總，三是異，這就是聚集的含義。聚集就是陰的含義。因為這個含義相似，所以在世間中稱為聚集。

『能取所取取，種子是界義』

還有一種特別的攝取叫做界。界這個名字顯示什麼含義？顯示種子的含義。能取種子的是眼等諸界，所取種子的是色等諸界，取種子的是識等諸界。

『受塵分別用，入門故名入』

還有一種特別的法叫做入。這裡面，三種感受是受用。因為有三種感受的門，所以說六內入。因為分別塵境以及受用的門，所以六種叫做外入。什麼是十二因緣的含義？

『因果及作事，不增損為義』

因果以及事業，不增加也不減少的含義，這就是十二因緣的含義。增加因是指，行等各種分別，建立了不平等的因的緣故。減少因是指，分別建立了無因的含義的緣故。增加果是指，行等各種分別，認為有我依靠無明而生，像這樣的分別。減少果是指，沒有行等各種法從無明而生。增加事是指，無明等各種因產生行等各種果，在時節上分別有作意的事。減少事是指，分別認為沒有功用的緣故。在因果的事中，遠離這些。

【English Translation】 English version: In the ultimate truth of reality, one should know it thus. It has already been said that superior wisdom is used to counteract the ten types of self-views, the five skandhas (pañca-skandha, aggregates of existence) and so on. The meaning of the five skandhas and so on has not yet been explained; now this meaning will be explained.

'Not one and all-inclusive, difference is the meaning of skandha (aggregate)'

There are three aspects to establishing the meaning of skandha. First, the name 'skandha' has three meanings: first, the meaning of a road; second, the meaning of burning heat; and third, the meaning of a heavy burden. Furthermore, the meaning of gathering is also the meaning of skandha. Gathering has three meanings: first, the meaning of many, as it is said in the sutras: 'If form is past, present, or future; if it is far or near, coarse or fine, etc.,' the sutras explain extensively. Because there are many forms, it is called a gathering. In this way, various forms are gathered in one place. This statement reveals the all-inclusive nature of the skandhas such as form. Because their nature and characteristics are various, and because they do not mutually contain each other, it is said that there are differences. These three meanings—many, all-inclusive, and different—are called the meaning of gathering. Gathering is the meaning of skandha. Because this meaning is similar, it is called gathering in the world.

'The able taker, the taken, taking, seed is the meaning of dhātu (element)'

There is also a special inclusion called dhātu (element). What meaning does the name 'dhātu' reveal? It reveals the meaning of seed. The able taker of seeds is the dhātu such as the eye, etc. The taken seeds are the dhātu such as form, etc. The taking of seeds is the dhātu such as consciousness, etc.

'Receiving dust, distinguishing use, entering, therefore named āyatana (sense-field)'

There is also a special dharma (phenomenon) called āyatana (sense-field). Here, the three types of feeling are for enjoyment. Because there are three gates of feeling, the six internal āyatanas are spoken of. Because of distinguishing the objects of dust and the gates of enjoyment, the six are called external āyatanas. What is the meaning of the twelve nidānas (links of dependent origination)?

'Cause, effect, and action, not increasing or decreasing is the meaning'

Cause, effect, and action, the meaning of not increasing or decreasing, this is the meaning of the twelve nidānas. Increasing the cause refers to the fact that various discriminations such as action establish unequal causes. Decreasing the cause refers to the fact that discriminations establish the meaning of no cause. Increasing the effect refers to the fact that various discriminations such as action consider that 'I' arise relying on ignorance, such discriminations. Decreasing the effect refers to the fact that no various dharmas such as action arise from ignorance. Increasing the action refers to the fact that various causes such as ignorance produce various effects such as action, and there is intentional action in the discrimination of time. Decreasing the action refers to the fact that discriminations consider that there is no effort. In the matter of cause and effect, stay away from these.

二執。此義無增益無損減。應知十二因緣義。

不欲欲清凈　　同生及增上　至得及起行　　系屬他為義

處非處有七種。系屬他義故。應知此中。一不欲系屬他者。因惡行若不欲決入惡道。二欲系屬他者。因善行入善道。若不欲決入善道。三清凈系屬他者。不離滅五蓋。不修七覺分。不得至苦邊際。四同生系屬他者。兩如來無前後兩轉輪王。一世界中不得共生。五及增上系屬他者。女人不得作轉輪王。六至得系屬他者。女人不得作辟支佛及佛。七起行系屬他者。已見四諦人不得造殺等諸行。凡夫能造行故。如多界經中廣說。如是隨思擇。根者二十二種。因六義佛立二十二根。復有六義。何者為六。

取住及相接　　受用二清凈

能取為義故。乃至二種清凈為義故。此六事中為增上故。說二十二法名根。為能取六塵事增上故。眼等六法說為根為攝相續令住增上乃至生死。說壽命為根。為處世相接續增上說男女二根。受用增上故。五受說為根。意等業被受用故。世間清凈增上故。說信等五法為根。為出世清凈增上故。說未知欲知等三無漏為根。

果因已受用　　有用及未用

復有別名三世如義相應。果因已用故立過去世。果因未用故立未來世。因已用謝果未謝故立現在世。

受及

【現代漢語翻譯】現代漢語譯本：二執（兩種執著）。此義既無增加也無減少。應當瞭解十二因緣的含義。

不欲、欲、清凈，同生及增上，至得及起行，系屬於他為義。

處非處有七種情況。因為系屬於他，所以應當瞭解這些。第一，不欲系屬於他：因為做了惡行，如果不希望墮入惡道。第二，欲系屬於他：因為做了善行，進入善道。如果不希望進入善道。第三，清凈系屬於他：不離開滅五蓋（五種障礙），不修七覺分（七種覺悟的因素），就不能到達苦的邊際。第四，同生系屬於他：兩個如來不能同時出生，兩個轉輪王（統治世界的理想君主）也不能在一個世界中共同存在。第五，及增上系屬於他：女人不能成為轉輪王。第六，至得系屬於他：女人不能成為辟支佛（Pratyekabuddha，獨自覺悟者）和佛（Buddha，覺悟者）。第七，起行系屬於他：已經證悟四諦（四個真理）的人不能再造殺生等惡行。只有凡夫才能造作這些行為。如同《多界經》中詳細描述的那樣。像這樣隨意思考，根（indriya，感官或能力）有二十二種。因為六種原因，佛陀設立了二十二根。還有六種原因。哪六種呢？

取、住及相接，受用二清凈。

因為能夠獲取為義，乃至兩種清凈為義。在這六件事中，爲了增上的緣故，說了二十二法，名為根。爲了能夠獲取六塵（六種感官對像）的事物而增上，所以眼等六法被稱為根。爲了攝取相續，令其安住增上，乃至生死，所以說壽命為根。爲了在世間相接續增上，所以說男女二根。受用增上故，五受（五種感受）被稱為根，因為意等業被受用。爲了世間清凈增上，所以說信等五法為根。爲了出世清凈增上，所以說未知欲知等三種無漏（沒有煩惱）為根。

果、因已受用，有用及未用。

還有別名，三世（過去、現在、未來）如義相應。果和因已經受用，所以立為過去世。果和因還未受用，所以立為未來世。因已經用完，果還未完結，所以立為現在世。

受及

【English Translation】 English version: Two attachments. This meaning has neither increase nor decrease. One should understand the meaning of the twelve links of dependent origination (十二因緣).

Non-desire, desire, purity, co-arising and increase, attainment and action, are defined as belonging to others.

There are seven kinds of what is appropriate and inappropriate. Because of belonging to others, one should understand this. First, 'non-desire' belonging to others: because of bad deeds, if one does not desire to resolutely enter the evil paths. Second, 'desire' belonging to others: because of good deeds, one enters the good paths. If one does not desire to resolutely enter the good paths. Third, 'purity' belonging to others: without leaving behind the five coverings (五蓋, five hindrances), without cultivating the seven factors of enlightenment (七覺分), one cannot reach the end of suffering. Fourth, 'co-arising' belonging to others: two Tathagatas (如來, 'Thus Come One', an epithet of the Buddha) cannot be born at the same time, and two Chakravartins (轉輪王, ideal universal rulers) cannot co-exist in one world. Fifth, 'and increase' belonging to others: a woman cannot become a Chakravartin. Sixth, 'attainment' belonging to others: a woman cannot become a Pratyekabuddha (辟支佛, solitary enlightened one) or a Buddha (佛, enlightened one). Seventh, 'action' belonging to others: one who has already seen the Four Noble Truths (四諦) cannot commit actions such as killing. Only ordinary people can commit these actions. As extensively explained in the Multiverse Sutra. Thus, according to contemplation, there are twenty-two kinds of roots (indriya, 感官 or faculties). Because of six reasons, the Buddha established twenty-two roots. There are also six reasons. What are the six?

Grasping, abiding, and connecting, enjoyment and two purities.

Because of the meaning of being able to grasp, up to the meaning of two kinds of purity. Among these six matters, for the sake of increase, twenty-two dharmas (法, phenomena) are spoken of as roots. For the sake of increasing the ability to grasp the objects of the six senses (六塵), the six faculties such as the eye are called roots. For the sake of gathering the continuum, causing it to abide and increase, up to birth and death, life is said to be a root. For the sake of connecting and increasing in the world, the two roots of male and female are spoken of. Because of the increase of enjoyment, the five feelings (五受) are called roots, because the actions of the mind and others are enjoyed. For the sake of increasing worldly purity, the five faculties such as faith are called roots. For the sake of increasing supramundane purity, the three non-outflowings (無漏, without defilements) such as 'unknown desire to know' are called roots.

Effect, cause already enjoyed, useful and not yet used.

There are also other names, the three times (三世, past, present, future) corresponding to the meaning. Because the effect and cause have already been enjoyed, the past is established. Because the effect and cause have not yet been enjoyed, the future is established. Because the cause has already been used up, and the effect has not yet ended, the present is established.

Feeling and

受資糧　　為生彼行因　滅彼及對治　　為此不凈凈

復有別名四諦。何者為四。一者苦諦。何法名苦。受及受資糧。如經中說。一切諸受皆是苦。受資糧受生緣。根塵等諸法應知。

為生彼行因。

何者集諦。為感諸苦一切邪行。

滅彼及對治　　為此不凈凈

為此因果二法寂滅故說滅諦。為對治此二名道諦。因此世諦說不凈。因此真諦說凈。

得失無分別　　智依他出離　因智自出離

復有別名三乘如義相應。應知涅槃及生死功德過失觀智。從他聞依他得。出離因果故立名聲聞乘。因此智慧如前說。自不從他不依他行。出離因果名辟支佛乘。依無分別智自出離因果是名大乘。應知。

有言說有因　　有相有為法　寂靜義及境　　后說無為法

有別名有為無為。言說者名句味等。因者種子所攝阿黎耶識。相者世器身及所受用生起識所攝心及取分別。如此等法有言說有因有相有相應法。是名說有為法。此中說心者。是法恒起識相解相。取者五識分別意識。此有三分別故。無為法者。寂靜義及寂靜境。寂靜義者滅諦。寂靜境者道諦如如。此中道諦云何得寂靜名。此法若緣境界。若顯果依寂靜。因此義五陰等十處。聖智及聖智方便。說名十種勝智。應知。

【現代漢語翻譯】現代漢語譯本受資糧（產生感受的條件）是產生那些感受的行為的原因。滅除那些感受及其對治方法，因此不凈（世俗諦）和清凈（勝義諦）得以顯現。

還有四聖諦的另一種說法。哪四種？第一是苦諦。什麼法被稱為苦？感受以及產生感受的條件。如經中所說：『一切感受皆是苦』。產生感受的條件是感受產生的緣起，應知根、塵等諸法。

『為生彼行因』。

什麼是集諦？是導致諸苦產生的一切邪行。

『滅彼及對治，為此不凈凈』。

因為這因果二法的寂滅，所以說是滅諦。爲了對治這二者，稱為道諦。因此，在世俗諦中說為不凈，在勝義諦中說為清凈。

得失沒有分別，智慧依靠他人而獲得出離，因智慧而自我出離。

還有三乘的另一種說法，與意義相應。應知涅槃和生死的功德過失的觀智，從他人聽聞，依靠他人而獲得，出離因果，因此立名為聲聞乘。因為這種智慧如前所說，自己不從他人，不依靠他人而行，出離因果，名為辟支佛乘。依靠無分別智，自我出離因果，這稱為大乘。應知。

有言說、有因、有相、有為法，寂靜的意義和境界，後面說的是無為法。

有為法和無為法還有另一種說法。言說指的是名、句、味等。因指的是種子所包含的阿黎耶識（Alaya-vijñana）。相指的是世間器物、身體以及所受用的，由生起識所包含的心以及取和分別。像這些法，有言說、有因、有相、有相應的法，這被稱為有為法。這裡說的心，是法恒常生起的識相、解相。取指的是五識，分別指的是意識。因為這有三種分別。無為法指的是寂靜的意義和寂靜的境界。寂靜的意義指的是滅諦。寂靜的境界指的是道諦如如。這裡道諦為什麼得到寂靜的名稱？因為此法如果緣境界，如果顯現果，依靠寂靜。因此，從這個意義上說，五陰等十處，聖智以及聖智的方便，被稱為十種勝智。應知。

【English Translation】 English version 'Suffering's resources' are the causal factors for actions that produce those sufferings. The cessation of those sufferings and their antidotes, hence the impure (conventional truth) and the pure (ultimate truth).

There is another way of naming the Four Noble Truths. What are the four? First is the Truth of Suffering (Dukkha Satya). What is called suffering? Feelings and the resources for feelings. As it says in the sutras, 'All feelings are suffering.' The resources for feelings are the conditions for the arising of feelings. Know that the roots, objects, and other such dharmas are included.

'The causal factors for actions that produce those sufferings.'

What is the Truth of the Origin (Samudaya Satya)? It is all the wrong actions that cause the arising of suffering.

'The cessation of those sufferings and their antidotes, hence the impure and the pure.'

Because of the cessation of these two, cause and effect, it is said to be the Truth of Cessation (Nirodha Satya). To counteract these two, it is called the Truth of the Path (Marga Satya). Therefore, in conventional truth (Samvriti Satya) it is said to be impure, and in ultimate truth (Paramartha Satya) it is said to be pure.

Without distinguishing between gain and loss, wisdom relies on others for liberation; through wisdom, one liberates oneself.

There is another way of naming the Three Vehicles (Triyana), corresponding to their meanings. One should know the wisdom that observes the merits and faults of Nirvana and Samsara, which is heard from others, obtained by relying on others, and liberates from cause and effect. Therefore, it is named the Sravaka Vehicle (Śrāvakayāna). Because this wisdom, as previously stated, does not come from others, does not rely on others, and liberates from cause and effect, it is called the Pratyekabuddha Vehicle (Pratyekabuddhayāna). Relying on non-discriminating wisdom, one liberates oneself from cause and effect; this is called the Mahayana (Mahāyāna). Know this.

There are things with speech, with causes, with characteristics, and conditioned dharmas; the meaning and realm of tranquility; later, the unconditioned dharmas are discussed.

There is another way of naming conditioned (saṃskṛta) and unconditioned (asaṃskṛta). Speech refers to names, sentences, tastes, etc. Cause refers to the Alaya-vijñana (Ālaya-vijñāna) contained within the seeds. Characteristics refer to the world, body, and what is used, the mind contained within the arising consciousness, and grasping and discrimination. Like these dharmas, there are things with speech, with causes, with characteristics, and corresponding dharmas; these are called conditioned dharmas. The mind spoken of here is the aspect of consciousness that constantly arises, the aspect of understanding. Grasping refers to the five consciousnesses, and discrimination refers to the mind consciousness. Because there are these three kinds of discrimination. Unconditioned dharmas refer to the meaning of tranquility and the realm of tranquility. The meaning of tranquility refers to the Truth of Cessation. The realm of tranquility refers to the Truth of the Path, suchness. Why does the Truth of the Path obtain the name of tranquility here? Because if this dharma conditions a realm, if it manifests a result, it relies on tranquility. Therefore, from this meaning, the five skandhas (skandha) and the twelve ayatanas (āyatana), the wisdom of the noble ones and the means of the wisdom of the noble ones, are called the ten kinds of superior wisdom. Know this.

此十名真實

合真實義者。若略說真實有二種。一能顯真實。譬如鏡。二所顯真實。譬如影。何者能顯真實。三根本真實。所餘真實得顯現故。所顯真實有九種一無增上慢所顯真實。二對治顛倒所顯真實。三聲聞乘出離所顯真實。四辟支乘出離所顯真實。五大乘出離所顯真實。因此粗真實成就眾生及法。微細真實者解脫眾生及法。六諸說墮負處所顯真實者依正譬喻依正道理。能令諸說墮下負處。七顯了大乘所顯真實。八一切種所知攝一切法所顯真實。九顯了不如及如所顯真實。十我執依處法一切義意入所顯真實。中邊分別大乘論真實品說竟。

中邊分別論捲上大正藏第 31 冊 No. 1599 中邊分別論

中邊分別論卷下

天親菩薩造

陳天竺三藏真諦譯

對治修住品第四

修習對治者。三十七道品修習今當說。此論中初說(心者我執種類又云根塵識也)。

粗行貪因故　　種故不迷故　為入四諦故　　修四念處觀

由身故粗行得顯現。思擇粗行故得入苦諦。此身者粗大諸行為相故。粗大者名行苦。因此行苦一切有漏諸法。于中聖人觀苦諦。受者貪愛依處。思擇諸受故得入集諦。心者我執依處。為思擇此心得入滅諦。離我斷怖畏故。法者不凈凈

【現代漢語翻譯】現代漢語譯本：此十名真實

與真實意義相符的。如果簡略地說，真實有兩種：一是能顯現真實，比如鏡子；二是所顯現的真實，比如鏡中的影像。什麼是能顯現真實？是三種根本真實，因為其餘的真實由此得以顯現。所顯現的真實有九種：一是沒有增上慢（未證得卻自認為已證得）所顯現的真實；二是對治顛倒見所顯現的真實；三是聲聞乘（Śrāvakayāna）出離所顯現的真實；四是辟支佛乘（Pratyekabuddhayāna）出離所顯現的真實；五是大乘（Mahāyāna）出離所顯現的真實。因此，粗略的真實成就眾生和法，微細的真實解脫眾生和法。六是各種言論落入下風之處所顯現的真實，依據正因、譬喻、依據正理，能使各種言論落入下風。七是顯揚了大乘所顯現的真實；八是一切種所知（Sarvākārajñatā）所攝的一切法所顯現的真實；九是顯揚了不如實和如實所顯現的真實；十是我執（ātmagraha）的依處，一切法的意義進入其中所顯現的真實。《中邊分別大乘論》真實品說完。

《中邊分別論》捲上大正藏第 31 冊 No. 1599 《中邊分別論》

《中邊分別論》卷下

天親菩薩（Vasubandhu）造

陳天竺三藏真諦譯

對治修住品第四

修習對治的方法，三十七道品（bodhipakkhiyadhamma）的修習現在開始講述。此論中首先說（心是指我執的種類，又說是根、塵、識）。

『粗行貪因故，種故不迷故，為入四諦故，修四念處觀。』

由於身體的緣故，粗略的行為得以顯現。思擇粗略的行為，因此得以進入苦諦（duḥkha-satya）。這身體是粗大諸行為的相狀，所以粗大被稱為行苦（saṅkhāra-dukkha）。因此行苦是一切有漏諸法。聖人于其中觀苦諦。感受是貪愛的依處。思擇諸感受，因此得以進入集諦（samudaya-satya）。心是我執的依處。爲了思擇此心，得以進入滅諦（nirodha-satya），遠離我，斷除怖畏的緣故。法是不凈和凈。

【English Translation】 English version: These ten are named Truth.

Those who accord with the meaning of Truth. If briefly stated, there are two kinds of Truth: first, that which can reveal Truth, like a mirror; second, the Truth that is revealed, like the image in the mirror. What is that which can reveal Truth? It is the three fundamental Truths, because the remaining Truths are revealed through them. The Truths that are revealed are of nine kinds: first, the Truth revealed by the absence of adhimāna (false pride, thinking one has attained what one has not); second, the Truth revealed by counteracting inverted views; third, the Truth revealed by the Śrāvakayāna (Vehicle of Hearers) liberation; fourth, the Truth revealed by the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) liberation; fifth, the Truth revealed by the Mahāyāna (Great Vehicle) liberation. Therefore, the coarse Truth accomplishes beings and dharmas, and the subtle Truth liberates beings and dharmas. Sixth, the Truth revealed where various statements fall into a disadvantageous position, relying on valid reasons, similes, and principles, which can cause various statements to fall into a disadvantageous position. Seventh, the Truth revealed that manifests the Mahāyāna. Eighth, the Truth revealed by all dharmas encompassed by Sarvākārajñatā (all-knowingness). Ninth, the Truth revealed that manifests the unreal and the real. Tenth, the Truth revealed by the basis of ātmagraha (self-grasping), where the meaning of all dharmas enters. The chapter on Truth in the Madhyāntavibhāga-mahāyāna-śāstra is complete.

Madhyāntavibhāga-śāstra, Volume 1 Taishō Tripiṭaka, Volume 31, No. 1599, Madhyāntavibhāga-śāstra

Madhyāntavibhāga-śāstra, Volume 2

Composed by Bodhisattva Vasubandhu

Translated by Tripiṭaka Paramārtha of Chen Dynasty, India

Chapter 4: Cultivating Abiding in Antidotes

The cultivation of antidotes, the practice of the thirty-seven bodhipakkhiyadhamma (factors conducive to enlightenment), will now be explained. In this treatise, it is first said (the mind refers to the types of self-grasping, and also the roots, objects, and consciousnesses).

'Because of coarse conduct and the cause of greed, Because of the seed and not being confused, For the sake of entering the Four Noble Truths, Cultivate the contemplation of the Four Foundations of Mindfulness.'

Due to the body, coarse conduct is manifested. By contemplating coarse conduct, one can enter the duḥkha-satya (Truth of Suffering). This body is the characteristic of coarse and large actions, therefore coarse and large is called saṅkhāra-duḥkha (suffering of conditioned existence). Therefore, this suffering of conditioned existence is all contaminated dharmas. Among them, the noble ones contemplate the Truth of Suffering. Feelings are the basis of attachment. By contemplating feelings, one can enter the samudaya-satya (Truth of the Origin of Suffering). The mind is the basis of self-grasping. In order to contemplate this mind, one can enter the nirodha-satya (Truth of the Cessation of Suffering), because of being apart from self and cutting off fear. Dharma is the impure and the pure.

二品。為思擇此法離不凈凈品無明故得入道諦。是故初行為令入四諦中。修習四念處所安立。次修習正勤。

已知非助道　　一切種對治　為上二種故　　修習四正勤

為修習四念處究竟故。非助道黑法及助道品白法。一切種已明瞭所見故。為滅離非助道法。為生起助道法。四種正勤得起。第一為滅已生非善惡法。如經中廣說(為滅為塞為生為長)。

隨事住于彼　　為成就所須　舍離五失故　　修習八資糧

為離為得黑白二種法。修習正勤已。心者無障有助故。得住此心。住有四能。四能者。一隨教得成就。隨教得成就者。說名四如意足。一切所求義成就因緣故。此中住者。心住名三摩提應知。是故四正勤后次第說四如意足。隨事隨教住者。為滅五種過失。為修習八種資糧故應知。何者名失耶。

懈怠忘尊教　　及下劣掉起　不作意作意　　此五失應知

懈怠者。沒懶惡處。忘尊教者。如師所立法名句味等。不憶不持故。下劣掉起者。兩障合為一憂喜為體故。沉浮是其事。此位中沈時。不作意是第四過失。若無此二而作意。是第五過失。為滅此五失安立八種禪定資糧。為滅懈怠。何者為四。一欲二正勤三信四猗。復有四法次第應知。

依處及能依　　此因緣及果

【現代漢語翻譯】現代漢語譯本第二品。爲了思擇此法，遠離不凈凈品（asubha-subha-samapatti，不凈想和清凈想）的無明，因此得以進入道諦（marga-satya，通往解脫的真理）。所以，最初的行為是爲了進入四諦（catvari-arya-satyani，四聖諦）之中，修習四念處（catvari-smrtyupasthanani，四種專注的修行）而安立。其次修習四正勤（catvari-samyak-pradhanani，四種正確的努力）。

已知非助道　　一切種對治　為上二種故　　修習四正勤

爲了修習四念處達到究竟，對於非助道的黑法（krishna-dharma，不善法）以及助道品的白法（shukla-dharma，善法），一切種類已經明瞭所見。爲了滅離非助道法，爲了生起助道法，四種正勤得以生起。第一是爲了滅除已經生起的非善惡法，如經中所廣說（爲了滅除、爲了阻止、爲了生起、爲了增長）。

隨事住于彼　　為成就所須　舍離五失故　　修習八資糧

爲了舍離和獲得黑白二種法，修習正勤之後，心沒有障礙並且有幫助，因此能夠安住於此心。安住有四種能力。四種能力是：一、隨教得成就。隨教得成就，被稱為四如意足（catvarah-rddhipadah，四種實現願望的基礎）。因為一切所求的意義都能夠成就的因緣。這裡所說的安住，心安住被稱為三摩提（samadhi，禪定），應當知道。因此，在四正勤之後，次第宣說四如意足。隨事隨教安住，爲了滅除五種過失，爲了修習八種資糧，應當知道。什麼叫做過失呢？

懈怠忘尊教　　及下劣掉起　不作意作意　　此五失應知

懈怠，沉沒于懶惰惡劣之處。忘記尊教，如老師所立的法、名、句、味等，不憶念不保持。下劣掉舉，兩種障礙合為一體，以憂喜為體，沉沒和浮動是它的事情。這個位置中，沉沒的時候，不作意是第四種過失。如果沒有這兩種情況而作意，是第五種過失。爲了滅除這五種過失，安立八種禪定資糧。爲了滅除懈怠，哪四種呢？一、欲（chanda，願望）二、正勤（vyayama，努力）三、信（shraddha，信心）四、猗（prasrabdhi，輕安）。還有四種法次第應當知道。

依處及能依　　此因緣及果

【English Translation】 English version Chapter Two. In order to contemplate this Dharma, and to be separated from the ignorance of asubha-subha-samapatti (contemplation on the impure and pure), one is able to enter the marga-satya (the truth of the path to liberation). Therefore, the initial action is to establish the practice of the catvari-smrtyupasthanani (four foundations of mindfulness) in order to enter the catvari-arya-satyani (Four Noble Truths). Next, practice the catvari-samyak-pradhanani (four right exertions).

Having known what does not aid the path, counteract all types. 　For the sake of the above two, practice the four right exertions.

In order to perfect the practice of the four foundations of mindfulness, regarding the krishna-dharma (dark dharmas, unwholesome qualities) that do not aid the path and the shukla-dharma (white dharmas, wholesome qualities) that aid the path, all types have been clearly seen. In order to eliminate the dharmas that do not aid the path, and in order to generate the dharmas that aid the path, the four right exertions can arise. The first is to eliminate the non-virtuous and non-non-virtuous dharmas that have already arisen, as extensively explained in the sutras (to eliminate, to block, to generate, to increase).

Residing in that which is appropriate, in order to accomplish what is needed, 　Abandoning the five faults, practice the eight resources.

In order to abandon and obtain the two types of dark and white dharmas, after practicing right exertion, the mind is unobstructed and helpful, therefore it can abide in this mind. Abiding has four abilities. The four abilities are: 1. Accomplishment is attained by following the teachings. Accomplishment attained by following the teachings is called the catvarah-rddhipadah (four bases of miraculous power). Because it is the cause and condition for the accomplishment of all desired meanings. Here, abiding refers to the mind abiding, which should be known as samadhi (concentration). Therefore, after the four right exertions, the four bases of miraculous power are taught in order. Abiding according to the matter and the teachings is for eliminating the five faults and for practicing the eight resources, it should be known. What are called faults?

Laziness, forgetting the venerable teachings, and inferiority and agitation, 　Non-attention and attention, these five faults should be known.

Laziness, sinking into a lazy and evil place. Forgetting the venerable teachings, such as the dharma, name, phrase, taste, etc., established by the teacher, not remembering and not maintaining them. Inferiority and agitation, the two obstacles combined into one, with sorrow and joy as their essence, sinking and floating are its affairs. In this position, when sinking, non-attention is the fourth fault. If there are not these two situations and attention is given, it is the fifth fault. In order to eliminate these five faults, eight resources for dhyana (meditation) are established. In order to eliminate laziness, what are the four? 1. chanda (desire) 2. vyayama (effort) 3. shraddha (faith) 4. prasrabdhi (pliancy). There are also four dharmas that should be known in order.

The support and the supported, this cause and condition and result.

欲者正勤依處。能依者正勤。此依處名欲。有何因是名信。若有信即生欲。此能依者名正勤果。此果名猗。若作正勤得所求禪定故。餘四種資糧。一念二智三作竟四舍滅。餘四種失如次第對治。此念等四法次第應知。

緣境界不迷　　高下能覺知　滅彼心功用　　寂靜時放舍

念者不忘失境界。智者不忘失境界時。覺知沉浮兩事。覺知已為滅此作功用意。是名作意。此沉浮二法寂滅已。起放舍心放流相續名舍滅。四如意足后次第說修習五根。此五根云何得立。

已下解脫種　　欲事增上故　境界不迷沒　　不散及思擇

此中增上次第五處流為修四勤故。心已隨教得住。因此心已下解脫分善根種子。一欲增上故。二勤修增上故。三不忘境界增上故。四不散動增上故。五思擇法增上故。如次第信等五根應知。

說力損惑故　　前因后是果

信等五法如前所說。為有勝力故說名力。勝力者何義。能損離非助惑故。若五法非信等諸對治惑不相障故。故說根力有次第。云何信等五法前後次第說。五種法如前後為因果故。云何如此。若人信因信果。為求得此果故決勤行。因此勤行已守境不移。若念止住心得三昧(平等住不高不下一三受故二一境故又有五種住未說)。若心得定觀知如實境因此義

【現代漢語翻譯】現代漢語譯本欲是正勤所依賴之處。能依賴的是正勤。這個依賴之處名為欲（chanda，意願）。什麼原因被稱為信（śraddhā，信仰）？如果有了信，就會產生欲。這個能依賴的稱為正勤的果。這個果名為猗（adhi，專注）。如果進行正勤，就能得到所尋求的禪定，因此得名。其餘四種資糧是：一、念（smṛti，正念），二、智（jñāna，智慧），三、作竟（kṛtakṛtya，已作），四、舍滅（upekṣā-nirodha，捨棄滅除）。其餘四種缺失，應按順序對治。這念等四法應按順序瞭解。

緣境界不迷，高下能覺知，滅彼心功用，寂靜時放舍。

念是不忘失境界。智是不忘失境界時，覺知沉浮兩種狀態。覺知后，爲了滅除這些狀態而用心努力，這稱為作意（manaskāra，作意）。這沉浮兩種狀態寂滅后，生起放舍心，放流相續，名為舍滅。在四如意足（catvāra ṛddhipādāḥ，四神足）之後，按順序講述修習五根（pañcendriyāṇi，五根）。這五根是如何建立的？

已下解脫種，欲事增上故，境界不迷沒，不散及思擇。

這裡，增上按順序在五處流動，是爲了修習四正勤（catvāri samyakprahāṇāni，四正勤）的緣故。心已經隨教導而安住。因此，心已經成為解脫分善根的種子。一、因為欲增上。二、因為勤修增上。三、因為不忘境界增上。四、因為不散動增上。五、因為思擇法增上。應按順序瞭解信等五根。

說力損惑故，前因后是果。

信等五法如前面所說。因為有殊勝的力量，所以稱為力（bala，力）。殊勝的力量是什麼意思？能夠損害、遠離非助益的迷惑的緣故。如果五法不是信等，各種對治迷惑就不會互相障礙。所以說根和力有次第。為什麼信等五法按前後順序說？五種法如前後是因果關係。為什麼是這樣？如果人因為信（śraddhā，信仰）而產生信的果，爲了求得這個果而決心勤奮修行。因此勤奮修行后，守住境界不轉移。如果念（smṛti，正念）止住，心得到三昧（samādhi，禪定）（平等住，不高不低，一受的緣故，一境的緣故，又有五種住未說）。如果心得到禪定，觀察並如實地瞭解境界，因此有這個意義。

【English Translation】 English version Desire is the basis upon which right exertion relies. That which relies is right exertion. This basis is called desire (chanda). What is the reason for being called faith (śraddhā)? If there is faith, then desire arises. That which relies is called the fruit of right exertion. This fruit is called adhi (focus). If one practices right exertion, one can attain the desired dhyana (meditative state), hence the name. The remaining four requisites are: 1. Mindfulness (smṛti), 2. Wisdom (jñāna), 3. Completion (kṛtakṛtya), 4. Abandonment and Cessation (upekṣā-nirodha). The remaining four deficiencies should be treated in order. These four dharmas, such as mindfulness, should be understood in order.

'Not confused by the object, able to perceive high and low, extinguishing the function of that mind, abandoning at the time of stillness.'

Mindfulness is not forgetting the object. Wisdom is, when not forgetting the object, being aware of the two states of sinking and floating. After being aware, making effort to extinguish these states is called attention (manaskāra). After these two states of sinking and floating have ceased, giving rise to a mind of abandonment, letting the continuum flow, is called abandonment and cessation. After the four bases of spiritual power (catvāra ṛddhipādāḥ), the cultivation of the five faculties (pañcendriyāṇi) is discussed in order. How are these five faculties established?

'Already the seeds of liberation, because of the increase of desire, not confused by the object, not scattered, and discerning.'

Here, the increase flows in five places in order, for the sake of cultivating the four right exertions (catvāri samyakprahāṇāni). The mind has already dwelt according to the teachings. Therefore, the mind has already become the seed of the roots of goodness that are part of liberation. 1. Because of the increase of desire. 2. Because of the increase of diligent cultivation. 3. Because of the increase of not forgetting the object. 4. Because of the increase of not being scattered. 5. Because of the increase of discerning the Dharma. The five faculties, such as faith, should be understood in order.

'Saying 'power' because it harms delusion, the former is the cause, the latter is the effect.'

The five dharmas, such as faith, are called powers (bala) because they have superior strength, as previously stated. What is the meaning of superior strength? It is because they are able to harm and stay away from delusions that are not helpful. If the five dharmas are not faith, etc., the various antidotes to delusion will not hinder each other. Therefore, it is said that the roots and powers have an order. Why are the five dharmas, such as faith, spoken of in a sequential order? The five kinds of dharmas are related as cause and effect in sequence. Why is it so? If a person generates the fruit of faith because of faith (śraddhā), they resolve to practice diligently in order to obtain this fruit. Therefore, after diligently practicing, they guard the object without moving. If mindfulness (smṛti) abides, the mind attains samadhi (meditative concentration) (abiding equally, neither high nor low, because of one sensation, because of one object, and there are five kinds of abiding that have not been mentioned). If the mind attains samadhi, it observes and truly understands the object, therefore there is this meaning.

是故五法立次第。若人已下種解脫分善根已。說五根是其位。若人已下通達分善根者。為在五根位中。為當在方位中。

二二通達分　　五根及五力

暖位及頂位立行五根。忍位及世第一法立行五力。若人下解脫善根種。此二二位決定通達分。若未不如此力次說覺分。此云何安立。

依分自體分　　第三齣離分　第四功德分　　三種滅惑分

見道位中顯立覺分。覺者何義。無分別如如智是名覺。分者何義。同事法朋是名分義。此七法中覺依止分者是名念覺。自性分者是名擇法覺。出離分者名正勤覺。功德分者名喜覺。無染無障分。三法謂猗定舍。云何說三法為無染障分。

因緣依處故　　自性故言說

無障無染因者。猗惑障。為重行作因故。此猗與粗重因對治故。依止者是禪定。自性者不捨覺分。次說道分。此法雲何安立。

分決及令至　　令他信三種　對治不助法　　說道有八分

修習道位中顯立道分。見道分決分是正見。此見世間正見。出世正見后得。因此智自所得道及果決定分別。令他至分者。正思惟及正言。因有發起語言。能令他知及得。令他信分者有三種。正言正業正命。此三法次第。

見戒及知足　　應知令他信

令他信分者。三處依正言說言

語。共相難正義共思擇義時他得信。是人有智。是故令他信。智依正業他得信。持戒不作不如法事故。依正命者他得信。輕財知足如法如量行。見衣服等四命緣故。是故令他信知足輕財知足。煩惱對治分者三種。正勤正念正定。此三法如次第。

大惑及小惑　　自在障對治

非助道煩惱有三。一修習道所斷煩惱。是名大惑。二心沉沒掉起煩惱。是名小惑。三自在障者。能障礙顯出勝品功德。第一煩惱者正勤是其對治。云何如此。因正勤修道得成故。若道得成思惟煩惱滅。第二煩惱者正念是其對治。寂靜相處。若正念正寂靜相處。沉沒及掉起滅故。第三煩惱者正定是其對治。依止禪定故。能顯出六神通功德故。此修習對治。若略說有三種應知。

隨不倒有倒　　隨顛倒不倒　無倒無隨倒　　修對治三種

修習對治有三。何者三。一者隨應無倒法與倒相雜。二者顛倒所隨逐無見倒。三者無顛倒無倒法隨逐。如次第凡夫位中。有學聖位中。無學聖位中。菩薩修對治者有別異。何者別。

境界及思惟　　至得有差別

聲聞及辟支自相續身等念處諸法。是其境界。若菩薩自他相續身等念處諸法。是其境界。聲聞及辟支由無常等諸相。思惟身等諸法。若諸菩薩無生得道理故思惟觀察。若聲聞及緣

【現代漢語翻譯】現代漢語譯本：

語。共同的特徵難以正確定義，共同思考選擇時他人會信任。這個人有智慧。因此讓他人信任。智慧依賴於正確的行為，他人會信任。持戒不做不如法的事情。依賴於正當的生計，他人會信任。輕視財物，知足，如法如量地行事。因為看到衣服等維持生命的四種必需品。因此讓他人信任，知足，輕視財物，知足。對治煩惱的部分有三種：正勤、正念、正定。這三種法按照順序：

大惑及小惑自在障對治

非助道的煩惱有三種。一是修習道所斷的煩惱，這叫做大惑。二是心沉沒和掉舉的煩惱，這叫做小惑。三是自在障，能障礙顯現殊勝的功德。對於第一種煩惱，正勤是其對治。為什麼這樣說呢？因為通過正勤修道才能成就。如果道得以成就，思惟煩惱就會滅除。對於第二種煩惱，正念是其對治。處於寂靜的處所。如果正念，處於正寂靜的處所，沉沒和掉舉就會滅除。對於第三種煩惱，正定是其對治。依賴於禪定，因此能顯現六神通的功德。這些是修習的對治。如果簡略地說，有三種應該知道。

隨不倒有倒隨顛倒不倒無倒無隨倒修對治三種

修習的對治有三種。哪三種？一是隨順沒有顛倒的法卻與顛倒的相混雜。二是顛倒所隨逐的無見倒。三是沒有顛倒也沒有顛倒法隨逐。按照順序，分別對應凡夫位中、有學聖位中、無學聖位中。菩薩修對治有差別。有什麼差別？

境界及思惟至得有差別

聲聞和辟支佛以自身相續的身等念處諸法作為境界。菩薩則以自己和他人相續的身等念處諸法作為境界。聲聞和辟支佛通過無常等諸相，思惟身等諸法。菩薩則因為無生得道理而思惟觀察。聲聞和緣

【English Translation】 English version:

Speech. It is difficult to correctly define a common characteristic, and others will trust when contemplating and choosing together. This person has wisdom. Therefore, cause others to trust. Wisdom relies on correct actions, and others will trust. Upholding precepts and not doing unlawful things. Relying on righteous livelihood, others will trust. Lightly regarding wealth, being content, acting lawfully and appropriately. Because seeing the four necessities for sustaining life, such as clothing. Therefore, cause others to trust, be content, lightly regard wealth, be content. The aspects of counteracting afflictions are of three types: Right Diligence (正勤), Right Mindfulness (正念), and Right Concentration (正定). These three dharmas in order are:

'Great Delusion and Small Delusion, Counteracting Obstacles to Freedom'

Non-auxiliary afflictions to the path are of three types. First, afflictions severed by cultivating the path, which are called Great Delusion. Second, afflictions of mental sinking and agitation, which are called Small Delusion. Third, obstacles to freedom, which can hinder the manifestation of superior merits. For the first type of affliction, Right Diligence is its counteractive. Why is this so? Because the path can only be accomplished through cultivating Right Diligence. If the path is accomplished, contemplating afflictions will cease. For the second type of affliction, Right Mindfulness is its counteractive. Being in a quiet place. If with Right Mindfulness, being in a truly quiet place, sinking and agitation will cease. For the third type of affliction, Right Concentration is its counteractive. Relying on meditative concentration, therefore able to manifest the merits of the six supernormal powers. These are the counteractions of cultivation. If briefly stated, there are three types that should be known.

'Following the Non-Inverted, there is Inversion; Following the Inverted, there is Non-Inversion' 'Without Inversion, there is no Following Inversion; Cultivating the Counteractive, there are three types'

The counteractions of cultivation are of three types. What are the three? First, following the non-inverted dharma but mixed with inverted aspects. Second, the inverted view followed by inversion. Third, without inversion and no inverted dharma following. In order, they correspond to the position of ordinary beings, the position of noble learners, and the position of noble non-learners. Bodhisattvas' cultivation of counteractions has differences. What are the differences?

'Realm and Contemplation, Until Attainment, there are Differences'

Śrāvakas (聲聞) and Pratyekabuddhas (辟支佛) take the dharmas of the four foundations of mindfulness, such as the body in their own continuums, as their realm. Bodhisattvas take the dharmas of the four foundations of mindfulness, such as the body in their own and others' continuums, as their realm. Śrāvakas and Pratyekabuddhas contemplate the dharmas such as the body through aspects such as impermanence. Bodhisattvas contemplate and observe because of the principle of no-birth. Śrāvakas and Pratyeka

覺修習四念處等諸法。為滅離身等諸法。若菩薩修習此等法。不為滅離故修習諸法。非不為滅離故修習諸法。但為至得無住處涅槃。修習對治已說。修住者何者。

修住品第五

修住有四種　　因入行至得　有作不作意　　有上亦無上　愿樂位入位　　出位受記位　說者位灌位　　至位功德位　作事位已說

修住位有十八。何者十八。一因位修住。若人已住自性中。二入位修住。已發心。三行位修住。從發心后未至果。四果位修住。已得時。五有功用位修住。有學聖人。六無功用位修住。無學聖人。七勝德位修住。求行得六神通人。八有上位修住。過聲聞等位未入初地菩薩人。九無上位修住。諸佛如來。此位后無別位故。十愿樂位修住。諸菩薩人。一切愿樂行位中。十一入位修住者。初菩薩地。十二出離位修住。初地后六地。十三受記位修住。第八地。十四能說師位修住。第九地。十五灌頂位修住。第十地。十六至得位修住。諸佛法身。十七功德位修住。諸佛應身。十八作事位修住。諸佛化身。一切諸住無量應知。今但略說。

法界復有三　　不凈不凈凈　清凈如次第

若略說此位有三。一不凈位住者。從因位乃至行住。二不凈凈位住者。有學聖人。三清凈位住。無學聖人。

【現代漢語翻譯】現代漢語譯本覺（覺悟）修習四念處（觀察身、受、心、法四種對像）等諸法，是爲了滅除對身（身體）等諸法的執著。如果菩薩修習這些法，不是爲了滅除執著而修習諸法，也不是不爲了滅除執著而修習諸法，而是爲了證得無住處涅槃（不滯留于任何地方的寂滅狀態）。修習對治的方法已經說過。什麼是修住呢？

修住品第五

修住有四種：因入行至得，有作不作意，有上亦無上，愿樂位入位，出位受記位，說者位灌位，至位功德位，作事位已說。

修住位有十八種。哪十八種？一、因位修住：指已經安住于自性中的人。二、入位修住：指已經發起菩提心的人。三、行位修住：指從發起菩提心後到尚未證得果位的人。四、果位修住：指已經證得果位的人。五、有功用位修住：指有學的聖人（仍在修學的聖者）。六、無功用位修住：指無學的聖人（已完成修學的聖者）。七、勝德位修住：指求行並獲得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的人。八、有上位修住：指超過聲聞（聽聞佛法而悟道者）等果位但尚未進入初地（菩薩修行階位的第一個階段）的菩薩。九、無上位修住：指諸佛如來（圓滿覺悟者）。因為這個位之後沒有更高的位了。十、愿樂位修住：指諸菩薩，處於一切愿樂行位中。十一、入位修住：指初地菩薩。十二、出離位修住：指初地之後的六地菩薩。十三、受記位修住：指第八地菩薩。十四、能說師位修住：指第九地菩薩。十五、灌頂位修住：指第十地菩薩。十六、至得位修住：指諸佛的法身（佛的真理之身）。十七、功德位修住：指諸佛的應身（為教化眾生而示現的佛身）。十八、作事位修住：指諸佛的化身（為救度眾生而變化的佛身）。一切諸住無量無邊，應當知曉，現在只是簡略地說。

法界（宇宙萬法）復有三種：不凈、不凈凈、清凈，如次第。

如果簡略地說，這些位有三種。一、不凈位住：指從因位乃至行住。二、不凈凈位住：指有學的聖人。三、清凈位住：指無學的聖人。

【English Translation】 English version The practice of mindfulness of the four foundations (observing the four objects of body, sensation, mind, and dharma) and other dharmas is to eliminate attachment to the dharmas of the body and so on. If a Bodhisattva practices these dharmas, it is neither for the sake of eliminating attachment that they practice the dharmas, nor is it not for the sake of eliminating attachment that they practice the dharmas, but only to attain Nirvana (state of cessation) without abiding. The practice of counteracting has already been discussed. What is abiding in practice?

Chapter Five on Abiding in Practice

There are four kinds of abiding in practice: cause, entry, practice, and attainment; with or without intention; superior and non-superior; the stage of aspiration, the stage of entry, the stage of departure, the stage of prediction; the stage of the speaker, the stage of empowerment, the stage of attainment, the stage of merit; the stage of action has been discussed.

There are eighteen stages of abiding in practice. What are the eighteen? First, the stage of cause: referring to those who have already abided in their own nature. Second, the stage of entry: referring to those who have already generated the aspiration for enlightenment (Bodhi mind). Third, the stage of practice: referring to those from the generation of the aspiration for enlightenment until the attainment of the fruit. Fourth, the stage of fruit: referring to those who have already attained the fruit. Fifth, the stage of effort: referring to the holy ones who are still learning (Sravakas). Sixth, the stage of no effort: referring to the holy ones who have completed their learning (Arhats). Seventh, the stage of superior virtue: referring to those who seek to practice and have attained the six supernormal powers (divine eye, divine ear, knowing others' minds, remembering past lives, divine feet, and the extinction of outflows). Eighth, the stage of superior: referring to Bodhisattvas who have surpassed the stage of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) but have not yet entered the first ground (the first stage of a Bodhisattva's path). Ninth, the stage of non-superior: referring to all Buddhas and Tathagatas (fully enlightened beings), because there is no higher stage after this stage. Tenth, the stage of aspiration: referring to all Bodhisattvas, in all stages of aspiration and practice. Eleventh, the stage of entry: referring to the first Bodhisattva ground. Twelfth, the stage of departure: referring to the six grounds after the first ground. Thirteenth, the stage of prediction: referring to the eighth ground. Fourteenth, the stage of the teacher: referring to the ninth ground. Fifteenth, the stage of empowerment: referring to the tenth ground. Sixteenth, the stage of attainment: referring to the Dharma body (the body of truth) of all Buddhas. Seventeenth, the stage of merit: referring to the Sambhogakaya (the enjoyment body) of all Buddhas. Eighteenth, the stage of action: referring to the Nirmanakaya (the transformation body) of all Buddhas. All abidings are immeasurable and should be known, but now only a brief explanation is given.

The Dharma realm (the universe and all phenomena) also has three types: impure, impure-pure, and pure, in that order.

If briefly stated, there are three stages. First, abiding in the impure stage: referring to those from the stage of cause to the stage of practice. Second, abiding in the impure-pure stage: referring to the holy ones who are still learning. Third, abiding in the pure stage: referring to the holy ones who have completed their learning.

此中安立人　　應知如道理

因此住別異故。如道理應知。諸凡聖別異安立。此人者自性中住。此人已入位。如是等修住已說。何者得果。

得果品第六

器果及報果　　此是增上果　愛樂及增長　　清凈果次第

器果者。果報與善根相應。報果者。器果增上故。善根最上品。愛樂果者。宿世數習故愛樂善法。增長果者。現世數習功德善根故善根圓滿。清凈果者。滅離諸障。此位果有五種次第應知。一者報果。二者增上果。三者隨流果。四功用果。五相離果。

上上及初果　　數習究竟果　隨順及對治　　相離及勝位　有上無上故　　略說果如是

若略說果有十種。一者上上果。從自性發心乃至修行。應知後後次第。二初果者。初得出世諸法。數習果者。從初果後有學位中。究竟果者。無學諸法。隨順果者。為因緣故應知。上上果對治果者。是滅道因此得初果。此中初道名對治果相離果數習果圓滿果。為遠離惑障故。如次第有學無學諸聖人果。勝位果者。神通等諸功德。有上果者。菩薩地為勝餘乘故。無上果者諸如來地。如是四種果為分別圓滿果故。為略說如是多。若廣說則無量。此中修習對治合集眾義覺悟修習。令薄修習。熟治修習。上事修習。密合修習。智到境一家

【現代漢語翻譯】現代漢語譯本此中安立人，應知如道理，因此住別異故。如道理應知。諸凡聖別異安立。此人者自性中住。此人已入位。如是等修住已說。何者得果？

得果品第六器果及報果，此是增上果，愛樂及增長，清凈果次第。

器果者，果報與善根相應。報果者，器果增上故，善根最上品。愛樂果者，宿世數習故愛樂善法。增長果者，現世數習功德善根故善根圓滿。清凈果者，滅離諸障。此位果有五種次第應知。一者報果。二者增上果。三者隨流果。四功用果。五相離果。

上上及初果，數習究竟果，隨順及對治，相離及勝位，有上無上故，略說果如是。

若略說果有十種。一者上上果。從自性發心乃至修行。應知後後次第。二初果者。初得出世諸法。數習果者。從初果後有學位中。究竟果者。無學諸法。隨順果者。為因緣故應知。上上果對治果者。是滅道因此得初果。此中初道名對治果相離果數習果圓滿果。為遠離惑障故。如次第有學無學諸聖人果。勝位果者。神通等諸功德。有上果者。菩薩地為勝餘乘故。無上果者諸如來地。如是四種果為分別圓滿果故。為略說如是多。若廣說則無量。此中修習對治合集眾義覺悟修習。令薄修習。熟治修習。上事修習。密合修習。智到境一家

【English Translation】 English version Herein, the establishment of a person should be understood according to the principle, because of the difference in dwelling. It should be understood according to the principle. The difference between ordinary beings and sages is established. This person dwells in self-nature. This person has entered the stage. Such cultivation and dwelling have been explained. Who attains the fruit?

Chapter Six: Attaining the Fruit Vessel fruit and retribution fruit, this is the superior fruit, love and growth, pure fruit in order.

Vessel fruit (Utensil Result): The fruit of retribution corresponds to good roots. Retribution fruit (Retribution Result): Because the vessel fruit is superior, the good roots are of the highest quality. Love fruit (Adoration Result): Because of repeated practice in past lives, one loves good Dharma. Growth fruit (Increase Result): Because of repeated practice of meritorious good roots in this life, the good roots are perfected. Pure fruit (Purification Result): Extinguishing and separating from all obstacles. In this stage, there are five kinds of fruits in order to be known. First, retribution fruit. Second, superior fruit. Third, flowing fruit. Fourth, functional fruit. Fifth, separation fruit.

Superior and initial fruit, repeated practice and ultimate fruit, conforming and counteracting, separation and superior position, with superior and without superior, briefly speaking of the fruit thus.

If briefly speaking, there are ten kinds of fruits. First, superior fruit. From the arising of the mind of self-nature to cultivation, the subsequent order should be known. Second, initial fruit: Initially attaining the supramundane Dharmas. Repeated practice fruit: From the initial fruit onwards, in the stage of learning. Ultimate fruit: The Dharmas of no learning. Conforming fruit: It should be known because of causes and conditions. Superior fruit: Counteracting fruit is the path of extinction, therefore attaining the initial fruit. Herein, the initial path is called counteracting fruit, separation fruit, repeated practice fruit, perfect fruit. In order to be separated from delusion and obstacles, there are, in order, the fruits of the saints with learning and without learning. Superior position fruit: Such as supernormal powers and other merits. With superior fruit: The Bodhisattva ground is superior to other vehicles. Without superior fruit: The ground of the Tathagatas. These four kinds of fruits are for distinguishing the perfect fruit. Therefore, to briefly speak, there are so many. If speaking extensively, there are immeasurable. Herein, practice, counteraction, gathering the meanings of the masses, awakening practice, causing thin practice, ripe treatment practice, superior matter practice, close combination practice, wisdom reaching the realm as one family.

故。上品修。勝品得修初發修。中行修。最後修。有上修無上修者。境界無勝思量無集。至得無勝故修住。合集眾義應成修住。住者此人住自性中。作事修住者。從發心乃至修行位。名最凈住最凈位住有莊嚴位住。遍滿十地故。無上位住果合集眾義。一攝持果。二最勝果。三宿習果。四上上引出果。五略果。六廣果。此中攝持果者五種果。余果是五種果別異。宿世所集故名果報果。上上引出故。有四種余果。若略說上上果有四種。若廣說隨順果有六。是四種果分別廣說故。中邊分別論中此處有四三品。一對治品。二修住品。三得果品。已廣說究竟(一器果二果報果三愛樂果四增長果五清凈果攝一切果盡)。

無上乘品第七

無上乘今當說。

無上乘三處　　修行及境界　亦說聚集起

無上有三種。大乘中因此三義乘成無上。何者三義。一修行無上。二境界無上。三集起得無上。此中何者名修行無上。十波羅蜜修行中應知。

修行復六種

此十波羅蜜中隨一有六種。何者六。

無比及思擇　　隨法與離邊　別及通六修

如是六修。一無比修。二思擇修。三隨法修。四離邊修。五別修。六通修。此中無比十二種。何者為十二。

廣大及長時　　增上體無盡　無間及

無難　　自在及攝治　極作至得流　　究竟無比知　此處無比義　　知十波羅蜜

如是十二種無比修行。一廣大無比。二長時無比。三增上。四無盡。五無間。六無難。七自在。八攝治。九極作。十至得。十一勝流。十二究竟。何者廣大無比。不欲樂一切世間及出世富樂故。是故廣大無比應知。何者長時無比。一一處三阿僧祇劫修習得成故。何者增上無比。一切眾生遍滿利益事故。何者無盡無比。由迴向無上菩提故。最極無窮無盡故。何者無間修無比。由得自他平等樂修故。因一切眾生施等功德能圓滿。成就十波羅蜜故。何者無難無比。隨喜他所行諸波羅蜜。自波羅蜜得圓滿故。何者自在無比。由破虛空等諸禪定力故。施等波羅蜜得滿足成就。何者攝治無比。由一切波羅蜜無分別智所攝治護故。何者極作無比。地前方便愿樂行地中。最上法忍及道品隨一所成故。何者至得無比。于初地中得未曾見出世法故。何者勝流無比。離初地應知餘八種上地中。何者究竟無比。第十地及佛地中應知何以故。菩薩道及佛果圓滿故。此處無比義。知十波羅蜜者。如是十二無比義。於十法中皆悉具有。是故十法通得名波羅蜜多。何者名十波羅蜜。為顯此十法別名故。說偈言。

施戒忍精進　　定般若方便　願力及阇那　

【現代漢語翻譯】現代漢語譯本：無難（沒有困難），自在（自由自在）及攝治（攝受和治理）。極作（精進修行）至得流（直至獲得殊勝的果報），究竟無比知（最終獲得無與倫比的智慧）。此處無比義（這裡所說的無與倫比的意義），知十波羅蜜（是指通達十波羅蜜）。

如是十二種無比修行（像這樣有十二種無與倫比的修行）：一廣大無比（廣大無邊）；二長時無比（歷時長久）；三增上（不斷增長）；四無盡（沒有窮盡）；五無間（沒有間斷）；六無難（沒有困難）；七自在（自由自在）；八攝治（攝受和治理）；九極作（精進修行）；十至得（直至獲得）；十一勝流（殊勝的果報）；十二究竟（最終成就）。何者廣大無比（什麼叫做廣大無邊）？不欲樂一切世間及出世富樂故（不貪戀一切世間和出世間的榮華富貴），是故廣大無比應知（所以應該知道這是廣大無邊）。何者長時無比（什麼叫做歷時長久）？一一處三阿僧祇劫修習得成故（在每一個階段都要經過三大阿僧祇劫的修習才能成就），何者增上無比（什麼叫做不斷增長）？一切眾生遍滿利益事故（爲了使一切眾生普遍獲得利益）。何者無盡無比（什麼叫做沒有窮盡）？由迴向無上菩提故（因為迴向于無上菩提），最極無窮無盡故（所以才是最極、無窮無盡的）。何者無間修無比（什麼叫做沒有間斷的修行）？由得自他平等樂修故（因為證得了自他平等的快樂而修行），因一切眾生施等功德能圓滿（依靠一切眾生布施等等的功德能夠圓滿），成就十波羅蜜故（成就十波羅蜜）。何者無難無比（什麼叫做沒有困難）？隨喜他所行諸波羅蜜（隨喜他人所修行的各種波羅蜜），自波羅蜜得圓滿故（自己的波羅蜜也能得到圓滿）。何者自在無比（什麼叫做自由自在）？由破虛空等諸禪定力故（因為破除了虛空等等的各種禪定的力量），施等波羅蜜得滿足成就（佈施等等的波羅蜜得到滿足和成就）。何者攝治無比（什麼叫做攝受和治理）？由一切波羅蜜無分別智所攝治護故（因為一切波羅蜜都由無分別智所攝受、治理和保護）。何者極作無比（什麼叫做精進修行）？地前方便愿樂行地中（在證得初地之前，以方便、願力歡喜地修行），最上法忍及道品隨一所成故（依靠最上乘的法忍以及三十七道品中的任何一種修行所成就）。何者至得無比（什麼叫做直至獲得）？于初地中得未曾見出世法故（在初地菩薩證得了前所未見的出世間法）。何者勝流無比（什麼叫做殊勝的果報）？離初地應知餘八種上地中（除了初地以外，應該知道在其餘八種地上）。何者究竟無比（什麼叫做最終成就）？第十地及佛地中應知（應該知道在第十地和佛地中）。何以故（為什麼）？菩薩道及佛果圓滿故（因為菩薩道和佛果都圓滿了）。此處無比義（這裡所說的無與倫比的意義），知十波羅蜜者（是指通達十波羅蜜的人）。如是十二無比義（像這樣十二種無與倫比的意義），於十法中皆悉具有（在十法中都完全具備）。是故十法通得名波羅蜜多（所以這十法都可以通稱為波羅蜜多）。何者名十波羅蜜（哪十種稱為十波羅蜜）？為顯此十法別名故（爲了顯示這十種法的不同名稱），說偈言（所以用偈頌來說明）：

施（佈施，Dāna）戒（持戒，Śīla）忍（忍辱，Kṣānti）精進（精進，Vīrya）。定（禪定，Dhyāna）般若（智慧，Prajñā）方便（方便，Upāya）。愿（願力，Praṇidhāna）力（力量，Bala）及阇那（智慧，Jñāna）。

【English Translation】 English version: Without difficulty, freedom and mastery, and governance. Exerting effort to the utmost, attaining the flow, ultimately incomparable knowledge. Here, the meaning of incomparable is knowing the ten Pāramitās (perfections).

Thus, there are twelve kinds of incomparable practices: 1. Vast and incomparable; 2. Long-lasting and incomparable; 3. Increasing; 4. Endless; 5. Uninterrupted; 6. Without difficulty; 7. Free and at ease; 8. Mastering and governing; 9. Exerting effort to the utmost; 10. Attaining; 11. Superior flow; 12. Ultimate. What is vast and incomparable? It is not desiring worldly and transcendental wealth and happiness. Therefore, it should be known as vast and incomparable. What is long-lasting and incomparable? It is cultivating and accomplishing in each stage for three Asamkhya Kalpas (incalculable eons). What is increasing and incomparable? It is for the sake of benefiting all sentient beings universally. What is endless and incomparable? It is because of dedicating to unsurpassed Bodhi (enlightenment), it is ultimately infinite and endless. What is uninterrupted cultivation and incomparable? It is because of cultivating with the joy of equality between oneself and others, and because the merits of giving, etc., to all sentient beings can be perfected, thus accomplishing the ten Pāramitās. What is without difficulty and incomparable? It is rejoicing in the Pāramitās practiced by others, and one's own Pāramitās are perfected. What is free and at ease and incomparable? It is because of breaking the power of various Samādhis (meditative states) such as emptiness, the Pāramitās of giving, etc., are fulfilled and accomplished. What is mastering and governing and incomparable? It is because all Pāramitās are mastered and protected by non-discriminating wisdom. What is exerting effort to the utmost and incomparable? It is before the Bhumi (grounds), with expedient means, vows, and joyful practice, and in the Bhumis, it is accomplished by the supreme Dharma-kṣānti (patience with the Dharma) and any one of the Bodhipakṣika-dharmas (factors of enlightenment). What is attaining and incomparable? It is in the first Bhumi (ground), one attains the unprecedented transcendental Dharma. What is superior flow and incomparable? It should be known as being apart from the first Bhumi, in the remaining eight higher Bhumis. What is ultimate and incomparable? It should be known as being in the tenth Bhumi and the Buddha Bhumi. Why? Because the Bodhisattva path and the Buddha fruit are perfected. Here, the meaning of incomparable is knowing the ten Pāramitās. Thus, these twelve incomparable meanings are all fully possessed in the ten Dharmas. Therefore, these ten Dharmas are all called Pāramitās. What are the ten Pāramitās? To reveal the different names of these ten Dharmas, a verse is spoken:

Giving (Dāna), morality (Śīla), patience (Kṣānti), effort (Vīrya), Meditation (Dhyāna), wisdom (Prajñā), skillful means (Upāya), Vow (Praṇidhāna), power (Bala), and knowledge (Jñāna).

此十無比度

此十波羅蜜別事云何。

財利不損害　　安受增功德　除惡及令入　　解脫與無盡　常起及決定　　樂法成熟事

如是十波羅蜜次第事應知。由施故菩薩能利益眾生。由持戒故不損害眾生壽命財物及眷屬等。由忍辱故若他起損惱等事安心忍受。由精進故生長他功德。損減他罪障等。由禪定故因神通等諸功德。令他眾生背惡歸善得入正位。由般若故顯說正教令他解脫。由方便故迴向善根趣大菩提。施等功德令流無盡。由願力故能受住舍隨樂生處。于彼生中能事諸佛及聞正法。于施等中恒行不息利益眾生。由思擇修習力故。伏滅對治。決定能行施等諸度利益眾生。由智故滅離如言法無明。施等諸行及施等增上緣法得共受用。此二菩薩能成熟眾生。無比修行已說。何者思量修行。

如言說正法　　思量大乘義　是菩薩常事　　依三種般若

依十種施等波羅蜜。如諸佛所安立所說修多羅等。諸法大乘中如理思惟數數聽聞思量修習故。聞思修慧恒思惟行若因三慧修行思惟生何功德。

為長養界入　　為得事究竟

若人因聞慧修行思惟者。一切善根界性得增長。若因思慧修行思惟者。如所聞名句義。此理得入意得生顯現故。若因修慧修行思惟者。如所求正事得成就。為

【現代漢語翻譯】現代漢語譯本此十種無與倫比的度（無比度）

這十種波羅蜜（Paramita，意為到彼岸）各自的作用是什麼呢？

財物利益不損害，安然承受增功德，去除罪惡令入道，解脫煩惱與無盡，恒常發起及決定，喜樂佛法成熟事。

應當瞭解這十種波羅蜜依次所起的作用。由於佈施（Dana），菩薩能夠利益眾生。由於持戒（Sila），不損害眾生的壽命、財物以及眷屬等。由於忍辱（Ksanti），對於他人所造成的損害和惱怒等事，能夠安心忍受。由於精進（Virya），能夠增長他人的功德，減少他人的罪障等。由於禪定（Dhyana），憑藉神通等各種功德，使其他眾生背離罪惡，歸向善良，得以進入正位。由於般若（Prajna），能夠顯明宣說正教，使他人解脫。由於方便（Upaya），能夠迴向善根，趨向大菩提（Mahabodhi，意為大徹大悟）。佈施等功德，能夠使其流淌不息，永無止境。由於願力（Pranidhana），能夠隨心所欲地接受、安住和捨棄，在所樂意之處投生。在那些生命中，能夠事奉諸佛，聽聞正法。在佈施等行為中，恒常行持不息，利益眾生。由於思擇修習的力量，能夠降伏和滅除對治，決定能夠行持佈施等各種度，利益眾生。由於智慧（Jnana），能夠滅除遠離如言語般虛妄的法和我執無明。佈施等各種行為，以及佈施等增上緣法，得以共同受用。這兩位菩薩能夠成熟眾生。無與倫比的修行已經說完。什麼是思量修行呢？

如言說正法，思量大乘義，是菩薩常事，依三種般若。

依據十種佈施等波羅蜜，如諸佛所安立和宣說的修多羅（Sutra，意為經）等，諸法在大乘（Mahayana）中如理思惟，數數聽聞、思量和修習，因此，聞、思、修三慧恒常思惟行持。如果因為三慧修行思惟，會產生什麼功德呢？

為長養界入，為得事究竟。

如果有人因為聞慧修行思惟，一切善根的界性都能得到增長。如果因為思慧修行思惟，如所聽聞的名句義理，能夠深入理解，意念得以顯現。如果因為修慧修行思惟，如所求的正事得以成就。

【English Translation】 English version The Ten Incomparable Perfections

What are the distinct functions of these ten Paramitas (Perfections)?

Not harming wealth or gain, peacefully accepting increases merit, Removing evil and enabling entry, liberation and endlessness, Constantly arising and deciding, delighting in Dharma matures affairs.

The sequential functions of these ten Paramitas should be understood. Through generosity (Dana), a Bodhisattva can benefit sentient beings. Through moral discipline (Sila), one does not harm the lives, wealth, or families of sentient beings. Through patience (Ksanti), one can peacefully endure harm and annoyance caused by others. Through diligence (Virya), one increases the merits of others and reduces their karmic obstacles. Through meditative concentration (Dhyana), one uses supernatural powers and other merits to turn sentient beings away from evil, guide them towards goodness, and enable them to enter the right path. Through wisdom (Prajna), one clearly explains the correct teachings and liberates others. Through skillful means (Upaya), one dedicates virtuous roots towards great enlightenment (Mahabodhi). The merits of generosity and other practices flow endlessly. Through vows (Pranidhana), one can accept, abide, and relinquish at will, and be born in places of one's choosing. In those lives, one can serve all Buddhas and hear the correct Dharma. In generosity and other practices, one constantly acts without ceasing to benefit sentient beings. Through the power of contemplation and cultivation, one subdues and eliminates antidotes, and is determined to practice generosity and other perfections to benefit sentient beings. Through wisdom (Jnana), one eliminates and distances oneself from the illusion of language-based phenomena and the ignorance of self-grasping. Generosity and other practices, as well as the enhancing conditions of generosity, can be shared. These two Bodhisattvas can mature sentient beings. The incomparable practice has been explained. What is contemplative practice?

Like speaking the true Dharma, contemplating the meaning of the Great Vehicle, Is the constant affair of a Bodhisattva, relying on the three wisdoms.

Relying on the ten perfections such as generosity, and like the Sutras (discourses) established and spoken by the Buddhas, one rationally contemplates the Dharma within the Great Vehicle (Mahayana), repeatedly listening, contemplating, and cultivating. Therefore, the wisdoms of hearing, contemplating, and cultivating are constantly practiced. If one cultivates and contemplates through the three wisdoms, what merits will arise?

To nourish the realm of entry, to attain the ultimate affair.

If someone cultivates and contemplates through the wisdom of hearing, the nature of all virtuous roots will increase. If one cultivates and contemplates through the wisdom of contemplation, one can deeply understand the meaning of the names, phrases, and principles heard, and the mind can manifest. If one cultivates and contemplates through the wisdom of cultivation, the righteous affairs one seeks will be accomplished.

入地為治凈故。此修行思惟有伴應知。

十種正行法　　共相應應知

此思惟修行者。十種正法行所攝持應知。何者十種法行。

書寫供養施　　聽讀及受持　廣說及讀誦　　思惟及修習

大乘法修行有十。一書寫。二供養。三施與他四若他讀誦一心聽聞。五自讀。六自如理取名句味及義。七如道理及名句味顯說。八正心聞誦。九空處如理思量。十已入意為不退失故修習。

無量功德聚　　是十種正行

此十種正行有三種功德。一無量功德道。二行方便功德道。三清凈功德道。云何大乘中佛說最極大果報。聲聞乘等法不如是說。云何如此有二種因。

最勝無盡故　　利他不息故

最勝者小乘經。但為自利故。大乘自利利他平等。是故最勝。第一為自利故。第二為利他故。是故有下有上。是故說勝。大菩提者至無餘涅槃。他利益事如因地中無息故。故說無盡。無盡故勝小乘。思惟修行已說。何者隨法修行。

隨法有二種　　不散動顛倒

隨法修行者如是二種。一無散動修行。二無顛倒變異修行。此中散動有六種。滅除此六種散動故說無散動。何者六種散動。一自性散動。二外緣散動。三內散動。四相散動。五粗惑散動。六思惟散動。此六散動何者為相。應知故說

【現代漢語翻譯】現代漢語譯本：入地是由於治理清凈的緣故。這種修行思惟應當知道有同伴。十種正行法，共同相應應當知曉。這種思惟修行者，應當知道是被十種正法行所攝持。哪十種法行呢？書寫、供養、佈施，聽聞、讀誦及受持，廣為解說及讀誦，思惟及修習。大乘佛法的修行有十種：一是書寫；二是供養；三是佈施給他人；四是如果他人讀誦，就一心聽聞；五是自己讀誦；六是自己如理地理解名、句、味（指文句的含義）及義理；七是如道理及名句味來顯說；八是正心聞誦；九是在空閑之處如理思量；十是爲了不退失已入之意而修習。無量功德聚集，就是這十種正行。這十種正行有三種功德：一是無量功德之道；二是行方便功德之道；三是清凈功德之道。為什麼在大乘中佛說有最極大的果報，而聲聞乘等法卻不是這樣說的呢？為什麼這樣會有兩種原因呢？最殊勝且無有窮盡的緣故，利益他人永不停止的緣故。最殊勝是因為小乘經典只是爲了自己得到利益，而大乘則是自利利他平等。所以是最殊勝的。第一是爲了自己得到利益，第二是爲了利益他人，所以有下有上，因此說殊勝。大菩提行者直至無餘涅槃，他利益眾生的事業就像因地中一樣沒有止息，所以說無盡。因為無盡所以勝過小乘。思惟修行已經說完了，什麼是隨法修行呢？隨法修行有兩種，不散動和不顛倒。隨法修行者是這兩種：一是無散動修行；二是無顛倒變異修行。這裡所說的散動有六種，滅除這六種散動所以說無散動。哪六種散動呢？一是自性散動；二是外緣散動；三是內散動；四是相散動；五是粗惑散動；六是思惟散動。這六種散動是什麼樣的相狀呢？應當知道，所以才這樣說。

【English Translation】 English version: Entering the ground is due to the purity of governance. It should be known that this practice of contemplation has companions. The ten right practices should be known as being mutually corresponding. It should be known that this practitioner of contemplation is upheld by the ten right Dharma practices. What are the ten Dharma practices? Writing, making offerings, giving, listening and reciting, receiving and upholding, extensively explaining and reciting, contemplating and cultivating. There are ten practices in the Mahayana (Great Vehicle) Dharma: first, writing; second, making offerings; third, giving to others; fourth, if others recite, listening attentively; fifth, reciting oneself; sixth, understanding the name, phrase, taste (meaning of the sentences), and meaning in accordance with reason; seventh, clearly explaining according to reason, name, phrase, and taste; eighth, reciting with a correct mind; ninth, contemplating in a quiet place in accordance with reason; tenth, cultivating in order not to lose the entered meaning. The accumulation of immeasurable merits is these ten right practices. These ten right practices have three kinds of merits: first, the path of immeasurable merits; second, the path of expedient merits; third, the path of pure merits. Why does the Buddha say in the Mahayana that there is the most supreme great reward, while the Sravaka (Hearer) Vehicle and other Dharmas do not say so? Why are there two reasons for this? Because it is most supreme and endless, and because benefiting others never ceases. It is most supreme because the Hinayana (Small Vehicle) scriptures are only for one's own benefit, while the Mahayana is equal in benefiting oneself and others. Therefore, it is most supreme. The first is for one's own benefit, and the second is for benefiting others, so there is lower and higher, therefore it is said to be supreme. The great Bodhisattva (Enlightenment Being) until Nirvana (Liberation) without remainder, his work of benefiting sentient beings is like the cause ground without ceasing, therefore it is said to be endless. Because it is endless, it surpasses the Hinayana. The practice of contemplation has been spoken of, what is the practice that follows the Dharma? There are two kinds of practice that follow the Dharma: non-distraction and non-inversion. The practitioners who follow the Dharma are these two: first, the practice of non-distraction; second, the practice of non-inversion and transformation. Here, distraction has six kinds, eliminating these six kinds of distraction is why it is said to be non-distraction. What are the six kinds of distraction? First, self-nature distraction; second, external condition distraction; third, internal distraction; fourth, appearance distraction; fifth, coarse delusion distraction; sixth, thought distraction. What are the characteristics of these six kinds of distraction? It should be known, therefore it is said.

。

起觀行六塵　　貪味下掉起　無決意于定　　思量處我慢　下劣心散亂　　智者應當知

如是為相。六種散動菩薩應知應離。何者六相。一從禪定起散動。由五識故。是名性散動。六塵中若心行動是名外散動。是禪定貪味憂悔掉起。是名內散動。下地意未決未息。是名相散動。因此相入定故。有我執思惟定中所起。名粗散動。因此粗思惟生我慢起行故。下劣品思惟。名思惟散動。下乘思惟起行故。前兩散動未得令不得。次兩已得令退。第五令不得解脫。第六令不得無上菩提應知。此中無倒十種處應知。何者十。

言辭義思惟　　不動二相處　不凈及凈客　　無畏及無高

此中何法名無倒。無倒者。如理如量知見。此無倒十種處。一者名句味無倒。如偈說。

聚集數習故　　有義及無義　是言辭無倒

若名句味若有相應。名言無間不相離說故。此物是其名。數數習故。名句等有義。若翻此三無義。若有如此知見名。名句味無倒。何者義無倒。

顯現似二種　　如顯不實有　是名義無倒　　遠離有無邊

諸義顯現有二。一顯所執。二顯能執。由二相生故。如是無所有。如所顯現義中。若生如此知見。是名義無倒。云何如此義者遠離有相。能執所執無有故。遠離無

【現代漢語翻譯】現代漢語譯本：

觀察六塵生起的觀行，貪戀禪定的滋味導致掉舉生起。　對禪定沒有堅定的決心，在思量處產生我慢。　以低劣的心散亂，智者應當知曉。

以上就是散動的相狀。菩薩應當知曉並遠離六種散動。哪六種相狀呢？第一種是從禪定中生起的散動，由於五識的緣故，這叫做自性散動。在六塵中，如果心有所行動，這叫做外散動。貪戀禪定的滋味，憂愁後悔，掉舉生起，這叫做內散動。在下地，意念沒有決斷，沒有止息，這叫做相散動。因為這種相而入定，因此產生我執，思惟在禪定中所生起的事物，這叫做粗散動。因為這種粗略的思惟，產生我慢，進而有所行動，因此產生低劣的思惟，這叫做思惟散動。因為小乘的思惟而有所行動。前面的兩種散動，使未得者不得；後面的兩種散動，使已得者退失；第五種散動，使人不得解脫；第六種散動，使人不得無上菩提。應當知曉。這裡有無顛倒的十種處所應當知曉。哪十種呢？

言辭、義、思惟，不動的兩種相處。　不凈以及凈客，無畏以及無高。

這裡什麼法叫做無顛倒呢？無顛倒就是如理如量地知見。這無顛倒有十種處所。第一種是名句味無顛倒。如偈頌所說：

聚集、數習的緣故，有義以及無義。　這是言辭無顛倒。

如果名句味與意義相應，名言沒有間斷，不相分離地說出，這個事物是它的名稱，數數習練的緣故，名句等有意義。如果與此相反，就是沒有意義。如果對此有如此的知見，就叫做名句味無顛倒。什麼是義無顛倒呢？

顯現好像有兩種，好像顯現不真實存在。　這叫做義無顛倒，遠離有無的邊際。

諸義顯現有兩種：一種是顯現所執著的，一種是顯現能執著的。由於兩種相的生起，所以實際上什麼都沒有。如所顯現的意義中，如果生起如此的知見，這叫做義無顛倒。怎樣才是如此的意義，遠離有相呢？能執著的和所執著的都沒有，所以遠離無

【English Translation】 English version:

Contemplating the arising of the six dusts, greed for the taste of meditation leads to agitation. Without firm resolve in meditation, arrogance arises in the place of thought. With an inferior and distracted mind, the wise should know.

Such are the characteristics of distraction. Bodhisattvas should know and avoid these six types of distraction. What are these six characteristics? The first is distraction arising from meditation, due to the five consciousnesses; this is called 'inherent distraction'. If the mind acts within the six dusts, this is called 'external distraction'. Greed for the taste of meditation, sorrow, regret, and agitation arising; this is called 'internal distraction'. In the lower realms, the mind is not resolute and does not cease; this is called 'characteristic distraction'. Because of this characteristic, one enters meditation, and therefore ego-attachment arises, thinking about what arises in meditation; this is called 'coarse distraction'. Because of this coarse thinking, arrogance arises, and consequently, actions are taken, resulting in inferior thinking; this is called 'thinking distraction'. Because of the thinking of the inferior vehicle, actions are taken. The first two distractions prevent the unattained from being attained; the next two cause the attained to be lost; the fifth prevents liberation; the sixth prevents unsurpassed Bodhi (enlightenment). One should know this. Here, there are ten places of non-inversion that should be known. What are the ten?

Speech, meaning, thought, two aspects of immovability. Impurity and the pure guest, fearlessness and non-elevation.

Here, what dharma is called 'non-inversion'? Non-inversion is knowing and seeing according to principle and measure. There are ten places of non-inversion. The first is non-inversion of name, sentence, and taste. As the verse says:

Due to accumulation and repeated practice, there is meaning and no meaning. This is non-inversion of speech.

If name, sentence, and taste are in accordance with meaning, and speech is uninterrupted and inseparable, and this thing is its name, and due to repeated practice, name, sentence, etc., have meaning. If it is the opposite of this, it is meaningless. If one has such knowledge and vision, it is called non-inversion of name, sentence, and taste. What is non-inversion of meaning?

Appearance seems to be of two kinds, as if the appearance is not truly existent. This is called non-inversion of meaning, being far from the extremes of existence and non-existence.

The appearance of meanings is of two kinds: one is the appearance of what is grasped, and the other is the appearance of what grasps. Because of the arising of these two aspects, in reality, there is nothing. If such knowledge and vision arise in the meaning of what appears, this is called non-inversion of meaning. How is it that such meaning is far from the aspect of existence? Because there is neither what grasps nor what is grasped, it is far from non-

相似能似所散亂有故。何者思惟無倒。

此言熏言思　　彼依思無倒　為顯二種因

所執能執言。所熏習言語思惟。是能執所執虛妄分別依處。若起如此知見一切處。是名思惟無倒。何者思惟為能執。所執虛妄作顯現。因此思惟言語名句味兩法所生故。為二法作依處。離此思惟無倒境故。何者不動無倒。

如幻等不有　　亦有義應知　是不動無倒　　有無不散故

是義亦有亦無。如前已說。此有無譬如幻化。幻化者為象馬等實體故。無有非無唯似象等。散亂有故義亦如是不有。如所顯現能執所執故非不有。唯相似散亂相有故。等者如野馬夢幻水月等譬。如是道理應知。已見幻等譬義故心不僻行。是名不動無倒。因此無倒心。有無執中心不散動故。何者二相無倒。

一切唯有名　　為分別不起　是別相無倒

一切諸法唯有名言。何者名。一切眼及色乃至心及法。如此知見。

一切虛妄分別。為對治故說名別相無倒。何者名別相。為虛妄為真實。

此相名真實真實別相中是無倒。云何如此。若為俗諦故。一切諸法不但有名。如是執故。何者通相無倒。

出離於法界　　更無有一法　故法界通相　　此智是無倒

無有別法離無我真實有體。是故法界一切通相

【現代漢語翻譯】現代漢語譯本：相似是因為有散亂的緣故。什麼是無倒的思惟呢？

此言語熏習思惟，彼依于無倒的思惟，是爲了顯現兩種原因。

所執和能執的言語。被熏習的言語思惟，是能執和所執虛妄分別的依據。如果生起如此的知見，在一切處都是，這被稱為無倒的思惟。什麼思惟是能執呢？所執的虛妄顯現。因為這種思惟，言語名句和味兩法所生，所以為二法作依據。離開這種思惟就沒有無倒的境界。什麼是不動無倒呢？

如幻象等不存在，但也有意義應當知曉，這是不動無倒，因為有和無都不會散亂。

這個意義既有又無，如前面已經說過的。這種有無就像幻化。幻化者，對於象馬等實體來說，是沒有的，但並非完全沒有，只是像象等。因為有散亂的緣故，意義也像這樣不存在。如所顯現的能執和所執，所以並非不存在。只是相似的散亂相存在。'等'指的是如野馬、夢幻、水月等譬喻。應該知道這樣的道理。因為已經見到幻象等的譬喻意義，所以心不會偏離正道。這被稱為不動無倒。因為這種無倒的心，對於有和無的執著，內心不會散動。什麼是二相無倒呢？

一切都唯有名稱，爲了分別不起作用，這是別相無倒。

一切諸法都唯有名言（nama-vacana）。什麼是名（nama）呢？一切眼及色（rupa）乃至心及法（dharma）。如此知見。

一切虛妄分別，爲了對治的緣故，說名為別相無倒。什麼是名別相（nama-visesa）呢？是虛妄的還是真實的？

此相是真實的，在真實的別相中是無倒的。怎麼樣才是這樣呢？如果爲了俗諦（samvrti-satya）的緣故，一切諸法不僅僅有名，如此執著。什麼是通相無倒呢？

出離於法界（dharmadhatu），更沒有一法存在，所以法界是通相，這種智慧是無倒的。

沒有別的法離開無我真實的自體。所以法界是一切通相。

【English Translation】 English version: Similarity exists because of the presence of distraction. What is non-inverted (avyavarta) thinking?

This speech cultivates thinking, It relies on non-inverted thinking, To reveal two causes.

The apprehended (grahya) and the apprehender (grahaka) in speech. The speech-thinking that is cultivated is the basis for the false discriminations of the apprehender and the apprehended. If such a view arises, everywhere, it is called non-inverted thinking. What thinking is the apprehender? The false appearance of the apprehended. Because of this thinking, speech, names, phrases, and the two laws of taste arise, thus serving as the basis for the two laws. Without this thinking, there is no non-inverted realm. What is unmoving non-inversion?

Like illusions, etc., do not exist, But also have meaning that should be known, This is unmoving non-inversion, Because existence and non-existence are not scattered.

This meaning both exists and does not exist, as previously stated. This existence and non-existence are like illusions. For illusions, there are no real entities like elephants and horses, but they are not completely non-existent, only resembling elephants, etc. Because there is distraction, the meaning is also like this, not existing. As the manifested apprehender and apprehended, so it is not non-existent. Only a similar scattered appearance exists. 'Etc.' refers to metaphors such as wild horses, dreams, illusions, and water moons. Such a principle should be known. Because the meaning of metaphors such as illusions has been seen, the mind does not deviate from the right path. This is called unmoving non-inversion. Because of this non-inverted mind, the mind does not scatter in the attachment to existence and non-existence. What is the non-inversion of two aspects?

Everything is only name, So that discrimination does not arise, This is the non-inversion of distinct aspects.

All dharmas are only names (nama-vacana). What is name (nama)? All eyes and forms (rupa), up to mind and dharmas (dharma). Such is the knowledge.

All false discriminations, for the sake of counteracting them, are called the non-inversion of distinct aspects. What is the distinct aspect of name (nama-visesa)? Is it false or true?

This aspect is true; in the true distinct aspect, there is non-inversion. How is it so? If for the sake of conventional truth (samvrti-satya), all dharmas are not only names, such is the attachment. What is the non-inversion of the universal aspect?

Liberation from the dharmadhatu, There is no other dharma, Therefore, the dharmadhatu is the universal aspect, This wisdom is non-inverted.

There is no other dharma apart from the selfless, true self. Therefore, the dharmadhatu is the universal aspect of everything.

。體平等故。如是知見是名通相無倒。何者凈不凈無倒。

顛倒邪思惟　　未滅及已滅　此不凈及凈　　是彼不顛倒

顛倒不正思惟在及未盡。是名法界不清凈。若不在及盡。是名法界清凈。若有此知見。是名不凈及凈無倒。如次第。何者客無倒。

法界性凈故　　譬之如虛空　此二種是客　　是彼不顛倒

復有法界如真虛空自性凈故。是二種法非舊法故名客。先不凈后及凈。若有此知見。是名客相無倒。何者無怖及無高無倒。

染污及清凈　　法人二俱無　無故無怖慢　　是二處無倒

人者無染污無清凈法。亦如是。先無染污后無清凈。云何如此人及法非實有故。是故二中無有一物。是凈品及不凈品。不凈品時無有一法被損減。清凈品時無有一物被增益。為此二法生怖畏生高慢。若有如此知見。是名無怖畏無高慢無倒。如是十種無倒。十種金剛足中。如次第應安立。何者名十種金剛足。一有無無倒。二依處無倒。三幻化譬無倒。四無分別無倒。五自性清凈無倒。六不凈無倒。七凈無倒。八如真空譬無倒。九不減無倒。十不增無倒。已說隨法修行。何者遠離二邊修行。如寶頂經中佛為迦葉等說無相中道。何者二邊為遠離此故。此中道應知。

別異邊一邊　　外道及聲聞　

【現代漢語翻譯】現代漢語譯本：因為本體是平等的。像這樣的知見就叫做通相無倒。什麼是凈與不凈的無倒呢？

顛倒的邪思惟，未滅和已滅，這（指）不凈和凈，是對於它們的不顛倒。

顛倒不正的思惟存在以及未盡，這叫做法界不清凈。如果不在以及已盡，這叫做法界清凈。如果有了這樣的知見，就叫做不凈和凈的無倒。像這樣依次第（理解）。什麼是客（塵）的無倒呢？

法界的自性是清凈的，譬如虛空。這兩種（指染污和清凈）是客（塵），是對於它們的不顛倒。

又，法界如真實的虛空，自性清凈。這兩種法不是原本就有的，所以叫做客（塵）。先是不凈，後來是凈。如果有了這樣的知見，就叫做客相無倒。什麼是無怖畏和無高慢的無倒呢？

染污和清凈，對於（覺悟的）人來說，這兩種都沒有。因為沒有，所以沒有怖畏和高慢，這兩個地方的無倒。

（覺悟的）人沒有染污，也沒有清凈法。也是這樣，先前沒有染污，後來沒有清凈。為什麼這樣說呢？因為人和法都不是真實存在的。所以在這兩者之中沒有一物。無論是凈品還是不凈品。不凈品的時候沒有一法被損減，清凈品的時候沒有一物被增益。因此對於這兩種法產生怖畏，產生高慢。如果有了這樣的知見，就叫做無怖畏、無高慢的無倒。像這樣十種無倒，在十種金剛足中，依次第應當安立。什麼是十種金剛足呢？一、有無無倒；二、依處無倒；三、幻化譬喻無倒；四、無分別無倒；五、自性清凈無倒；六、不凈無倒；七、凈無倒；八、如真空譬喻無倒；九、不減無倒；十、不增無倒。已經說了隨法修行。什麼是遠離二邊的修行呢？如《寶頂經》中佛為迦葉（Kasyapa，佛陀的弟子）等所說的無相中道。什麼是二邊？爲了遠離這二邊，這中道應當知曉。

別異邊是一邊，外道和聲聞（Sravaka，聽聞佛法者）。

【English Translation】 English version: Because the substance is equal. Such knowledge and views are called 'unreversed universal characteristics'. What is the 'unreversed' regarding purity and impurity?

'Reversed and evil thoughts, unextinguished and extinguished, this (refers to) impurity and purity, is the 'unreversed' regarding them.'

Reversed and incorrect thoughts existing and unexhausted are called the 'uncleanliness of the Dharma realm'. If they do not exist and are exhausted, it is called the 'cleanliness of the Dharma realm'. If one has such knowledge and views, it is called the 'unreversed' regarding impurity and purity. Like this, in order. What is the 'unreversed' regarding adventitious (dust)?

'The nature of the Dharma realm is pure, like the void. These two kinds (referring to defilement and purity) are adventitious (dust), is the 'unreversed' regarding them.'

Moreover, the Dharma realm is like the true void, its nature is pure. These two kinds of Dharmas are not originally existing, so they are called adventitious (dust). First is impurity, later is purity. If one has such knowledge and views, it is called the 'unreversed' regarding adventitious characteristics. What is the 'unreversed' regarding no fear and no arrogance?

'Defilement and purity, for (an enlightened) person, both of these do not exist. Because there is nothing, there is no fear and arrogance, the 'unreversed' in these two places.'

An (enlightened) person has no defilement, and no pure Dharma. It is also like this, previously there was no defilement, later there was no purity. Why is it said like this? Because neither the person nor the Dharma are truly existing. Therefore, there is nothing in these two. Whether it is a pure category or an impure category. In the impure category, no Dharma is diminished, in the pure category, nothing is increased. Therefore, one generates fear and arrogance towards these two Dharmas. If one has such knowledge and views, it is called the 'unreversed' regarding no fear and no arrogance. Like this, the ten kinds of 'unreversed' should be established in the ten kinds of Vajra feet in order. What are the ten kinds of Vajra feet? 1. 'Unreversed' regarding existence and non-existence; 2. 'Unreversed' regarding the basis; 3. 'Unreversed' regarding the simile of illusion; 4. 'Unreversed' regarding no discrimination; 5. 'Unreversed' regarding self-nature purity; 6. 'Unreversed' regarding impurity; 7. 'Unreversed' regarding purity; 8. 'Unreversed' regarding the simile of true emptiness; 9. 'Unreversed' regarding non-decrease; 10. 'Unreversed' regarding non-increase. The practice of following the Dharma has been spoken. What is the practice of being far away from the two extremes? As in the Ratnakuta Sutra, the Buddha spoke to Kasyapa (Kasyapa, a disciple of the Buddha) and others about the signless Middle Way. What are the two extremes? In order to be far away from these two extremes, this Middle Way should be known.

The extreme of difference is one extreme, the heretics and the Sravaka (Sravaka, one who hears and practices the teachings).

增益與損減　　二種人及法　非助對治邊　　斷常名有邊　能取及所取　　染凈有二三　分別二種邊　　應知有七種　有無及應止　　能止可畏畏　能取所取邊　　正邪事無事　不生及俱時　　有無分別邊

色等諸陰立我別異。一邊立我與色一。一邊為離此二邊。佛說中道。不見我。不見人不見眾生。及不見壽者。云何如此。若人執我見者不離此二邊。壽者別異身亦別異。若不取執。異即是壽。名即是身。此二見決定有為。此中道此二執不得起。色等常住是外道邊。無常是聲聞邊。為離此二邊故佛說中道。色等諸法不觀常及無常故。是名中道。有我者增益邊譭謗。無我者損減邊譭謗。有假名人故。為離此二邊故佛說中道。有我無我二。彼中間非二。所觸無分別故。心實有是增益法邊。不實有損減法邊。為離此二邊故佛說中道。此處無意無心無識無作意。一切不善法名不凈品名非助道。一切善法等是凈品名對治邊。為離此二邊故佛說中道。佛說此二種邊不去不來無譬無言。有者名常邊人及法。無者名斷邊人及法。離此二邊故佛說中道。是二種中間名中道如前說。無明者。所取一邊能取第二邊。如無明明亦如是。一切有為法所取一邊能取一邊。無為法亦如是。如無明乃至老死所取能取。老死滅所取一邊

【現代漢語翻譯】現代漢語譯本增益與損減，兩種人及法。非助對治邊，斷常名有邊。能取及所取，染凈有二三。分別二種邊，應知有七種。有無及應止，能止可畏畏。能取所取邊，正邪事無事。不生及俱時，有無分別邊。

色等諸蘊（skandha）建立我（ātman）的差別。一邊建立我與色蘊是一體的。一邊是爲了離開這兩種邊見。佛陀宣說中道。不見我，不見人（pudgala），不見眾生（sattva），及不見壽者（jīva）。為什麼這樣說呢？如果有人執著於我見，就不能離開這兩種邊見。壽者與身體有差別，身體也有差別。如果不取執著，差別就是壽，名就是身。這兩種見解決定是有為法（saṃskṛta）。這個中道這兩種執著不能生起。色等常住是外道（tīrthika）的邊見。無常是聲聞（śrāvaka）的邊見。爲了離開這兩種邊見，佛陀宣說中道。色等諸法不觀察常與無常，這叫做中道。認為有我是增益邊（atirikta）的譭謗，認為無我是損減邊（apavāda）的譭謗。因為有假名的人，爲了離開這兩種邊見，佛陀宣說中道。有我無我二者，彼中間非二。所觸沒有分別的緣故。心真實存在是增益法邊，不真實存在是損減法邊。爲了離開這兩種邊見，佛陀宣說中道。此處沒有意（manas），沒有心（citta），沒有識（vijñāna），沒有作意（manaskāra）。一切不善法叫做不凈品，叫做非助道。一切善法等是凈品，叫做對治邊。爲了離開這兩種邊見，佛陀宣說中道。佛陀說這兩種邊見不去不來，沒有譬喻沒有言說。有者叫做常邊的人及法。無者叫做斷邊的人及法。離開這兩種邊見，佛陀宣說中道。這兩種中間叫做中道，如前面所說。無明（avidyā）是所取一邊，能取是第二邊。如無明，明明也是這樣。一切有為法是所取一邊，能取一邊。無為法（asaṃskṛta）也是這樣。如無明乃至老死（jarāmaraṇa）是所取能取。老死滅是所取一邊

【English Translation】 English version Gain and Loss, two kinds of people and dharmas. Not aiding the side of antidotes, permanence and annihilation are called existing sides. The grasper and the grasped, defilement and purity have two or three. Differentiating the two kinds of sides, one should know there are seven kinds. Existence and non-existence, and what should be stopped, the stopper, the fearful, and fear. The side of the grasper and the grasped, right and wrong, affairs and non-affairs. Non-arising and simultaneous, the side of differentiating existence and non-existence.

The skandhas (色等諸蘊) establish the difference of the self (ātman 我). One side establishes the self as one with the skandhas. One side is to depart from these two extreme views. The Buddha taught the Middle Way. Not seeing a self, not seeing a person (pudgala 人), not seeing a sentient being (sattva 眾生), and not seeing a life-span (jīva 壽者). Why is it like this? If a person clings to the view of a self, they cannot depart from these two extreme views. A life-span is different from the body, and the body is also different. If one does not grasp and cling, difference is life, and name is body. These two views are definitely conditioned (saṃskṛta 有為). This Middle Way does not allow these two attachments to arise. The permanence of the skandhas is the extreme view of externalists (tīrthika 外道). Impermanence is the extreme view of the śrāvakas (聲聞). To depart from these two extreme views, the Buddha taught the Middle Way. The dharmas of the skandhas are not observed as permanent or impermanent, this is called the Middle Way. Believing in a self is the slander of the extreme of addition (atirikta 增益邊), believing in no self is the slander of the extreme of subtraction (apavāda 損減邊). Because there is a nominally designated person, to depart from these two extreme views, the Buddha taught the Middle Way. The two of self and no-self, the middle between them is not two. Because what is touched is without differentiation. The mind truly exists is the side of the dharma of addition, not truly existing is the side of the dharma of subtraction. To depart from these two extreme views, the Buddha taught the Middle Way. Here there is no mind (manas 意), no heart (citta 心), no consciousness (vijñāna 識), no attention (manaskāra 作意). All unwholesome dharmas are called impure qualities, called non-aiding the path. All wholesome dharmas etc. are pure qualities, called the side of antidotes. To depart from these two extreme views, the Buddha taught the Middle Way. The Buddha said these two extreme views do not go, do not come, have no analogy, have no words. Existence is called the permanent side of people and dharmas. Non-existence is called the annihilated side of people and dharmas. Departing from these two extreme views, the Buddha taught the Middle Way. The middle between these two is called the Middle Way, as said before. Ignorance (avidyā 無明) is the side of what is grasped, the grasper is the second side. Like ignorance, clarity is also like this. All conditioned dharmas are the side of what is grasped, the grasper is one side. Unconditioned dharmas (asaṃskṛta 無為) are also like this. Like ignorance up to old age and death (jarāmaraṇa 老死) is what is grasped and what grasps. The cessation of old age and death is one side of what is grasped.

。能取第二邊。是滅道者所取能取。如是所取能取二邊。由黑分白分別異故。為離此二邊故佛說中道。佛說無明及明此二無二無。如經廣說。云何如此。無明及明等所取能取體無故。染污有三種。一煩惱。二業。三生染污。煩惱染污復有三。一者諸見。二者欲瞋癡起相。三更有生愿。為對治此三佛說。知空解脫門。知無相解脫門。知無愿解脫門。業染污者。善惡造作。為對治此業佛說。智慧無造作。生染污者。更有中生已生意心及心法念念生有生相續不斷。為對治此佛說。智慧無生。智慧無起。智慧無自性。如是三種染污滅除名清凈。知空等者。及染污空等。是名境界清凈。智及一切對治。名行清凈因此行煩惱除不更起。名果清凈。此三種清凈染污空等。如三種清凈所作空等。諸法自性無故。法界自性無別異故復有智慧空等諸法非染污所造及非智所造作。云何如是空等諸法自性有故。法界自性無染污故。若人思惟分別法界有時染污有時清凈。是邊自性無染污。法自體無染凈故。此執成邊。為遠離此邊故。佛說此中道非二空作空。令諸法空諸法自體空。如是等如寶頂經廣說。復有七種分別二邊。何者七。一有中分別一邊。二無中分別一邊。有真實人為滅此人。是故立空。有真實無我。為滅此法。是故立不空。因此二分別

【現代漢語翻譯】現代漢語譯本：能夠取第二邊，是滅道者所取、能取的。像這樣，所取、能取這兩邊，由於黑分、白分的分別不同。爲了離開這兩邊，佛陀宣說了中道。佛陀說無明和明，這兩者無二無別，如經中所廣說。為什麼這樣說呢？因為無明和明等所取、能取的體性是空無的。染污有三種：一是煩惱染污，二是業染污，三是生染污。煩惱染污又有三種：一是諸見，二是欲、瞋、癡的生起之相，三是更生之愿。爲了對治這三種，佛陀宣說了知空解脫門、知無相解脫門、知無愿解脫門。業染污是指善惡的造作。爲了對治這種業，佛陀宣說了智慧的無造作。生染污是指更有中陰生，已經生起意心及心法，唸唸生起，有生之相續不斷。爲了對治這種生，佛陀宣說了智慧的無生、智慧的無起、智慧的無自性。像這樣，三種染污滅除，就叫做清凈。知空等，以及染污空等，這叫做境界清凈。智慧及一切對治，叫做行清凈，因此行煩惱除滅，不再生起，叫做果清凈。這三種清凈，染污空等，就像三種清凈所作的空等。諸法自性是空無的緣故，法界自性沒有差別不同的緣故。又有智慧空等諸法，不是染污所造，也不是智慧所造作。為什麼這樣說呢？因為空等諸法自性是空無的緣故，法界自性沒有染污的緣故。如果有人思惟分別法界有時染污、有時清凈，這是邊見，自性沒有染污。法自體沒有染污和清凈的緣故，這種執著就成了邊見。爲了遠離這種邊見，佛陀宣說了這種中道，不是用二空來造作空，而是諸法本來就是空的，諸法自體就是空的。像這樣等等，如《寶頂經》（Ratnakuta Sutra）中所廣說。又有七種分別二邊。是哪七種呢？一是在有中分別一邊，二是在無中分別一邊。有真實的『人』（pudgala）爲了滅除這種人，所以立空。有真實的『我』（atman），爲了滅除這種法，所以立不空。因此這兩種分別。

【English Translation】 English version: Being able to grasp the second extreme, is what is grasped and what is able to grasp by those who are on the path of annihilation. Thus, these two extremes of what is grasped and what is able to grasp, are different due to the distinction between the black division and the white division. In order to depart from these two extremes, the Buddha taught the Middle Way. The Buddha said that ignorance (avidya) and knowledge (vidya), these two are not two, not different, as explained extensively in the sutras. Why is it like this? Because the nature of what is grasped and what is able to grasp, such as ignorance and knowledge, is empty (sunyata). There are three types of defilement (klesha): first, the defilement of afflictions (kleshas); second, the defilement of karma (karma); and third, the defilement of birth (jati). The defilement of afflictions has three aspects: first, views (drishti); second, the arising of desire (raga), anger (dvesha), and delusion (moha); and third, the aspiration for further existence. To counteract these three, the Buddha taught the liberation door of knowing emptiness (sunyata), the liberation door of knowing no-sign (animitta), and the liberation door of knowing no-wish (apranihita). The defilement of karma refers to the creation of good and evil actions. To counteract this karma, the Buddha taught the wisdom of non-creation (akarma). The defilement of birth refers to the further intermediate existence, the arising of mind (citta) and mental phenomena (citta-dharma), the continuous arising of thoughts, and the uninterrupted continuation of the appearance of birth. To counteract this birth, the Buddha taught the wisdom of no-birth (ajata), the wisdom of no-arising (anutpada), and the wisdom of no-self-nature (nihsvabhava). Thus, the elimination of these three types of defilement is called purity (visuddhi). Knowing emptiness, etc., and defiling emptiness, etc., this is called purity of the realm (vishaya-visuddhi). Wisdom and all antidotes are called purity of conduct (caritra-visuddhi), and because of this conduct, afflictions are eliminated and do not arise again, which is called purity of result (phala-visuddhi). These three types of purity, defiling emptiness, etc., are like the emptiness, etc., created by the three types of purity. Because the self-nature of all phenomena (dharma) is empty, and because the self-nature of the realm of reality (dharmadhatu) has no difference. Furthermore, wisdom, emptiness, etc., are not created by defilement, nor are they created by wisdom. Why is it like this? Because the self-nature of phenomena such as emptiness is empty, and because the self-nature of the realm of reality has no defilement. If someone thinks and distinguishes that the realm of reality is sometimes defiled and sometimes pure, this is an extreme view, as self-nature has no defilement. Because the self-nature of phenomena has no defilement or purity, this attachment becomes an extreme view. To distance oneself from this extreme view, the Buddha taught this Middle Way, not creating emptiness by means of two emptinesses, but rather that all phenomena are empty, and the self-nature of all phenomena is empty. Thus, and so on, as extensively explained in the Ratnakuta Sutra. Furthermore, there are seven types of distinguishing between two extremes. What are the seven? First, distinguishing one extreme in existence (bhava); second, distinguishing one extreme in non-existence (abhava). There is a real 'person' (pudgala), and to eliminate this person, emptiness (sunyata) is established. There is a real 'self' (atman), and to eliminate this dharma, non-emptiness (asunyata) is established. Therefore, these two distinctions.

起有執無執。為離此二邊故佛說中道。空者不滅人等。何所為無所為。一切諸法自然性故。如經廣說。一切無明等諸惑應止令滅。明等諸法道應生。能令止滅如此分別。應止及能止故。空中生怖畏。為離此二種分別邊。佛說空譬。可怖畏分別一邊。因此可畏起怖畏。復是一邊分別所作色等諸塵。起怖畏及起苦怖畏。為離此二種怖畏分別邊。佛說畫師譬。前譬者依小乘人說。今譬依菩薩說。所取分別一邊。能取分別一邊。為離此二邊佛說幻師譬。云何如此。唯識智所作無塵智。無塵智者滅除唯識智。塵無體故識亦不生。此中是相似正位分別一邊。邪位分別一邊。分別真實見為正位分別邪位。為離此二邊佛說兩木截火譬。譬如兩木無火相從此起火。火起成還燒兩木。如是不正位相及正位相。真實見正通達為相。聖智根起成已。是真實見相正位。復有了滅此中譬與其相似真實見。邪位相無有邪位相。邪位亦無隨順真實位故。分別有事一邊。分別無事一邊。有事者。智慧先分別作意。復有分別無功用。為離此二種功德邊佛說燈光譬。分別無生一邊。分別等時一邊。若分別對治道無生。分別煩惱長時。為離此二邊佛說第二燈光譬。離十四二邊修行已說。云何勝有等修行。

勝有等修行　　應知於十地

何者勝有等修行

【現代漢語翻譯】現代漢語譯本起有執（認為存在）無執（認為不存在）。爲了離開這兩種極端，佛陀宣說了中道。空性（śūnyatā）並不是斷滅人等等。什麼是作為？什麼不是作為？一切諸法的自性本就是如此。正如經中所廣泛闡述的。一切無明（avidyā）等諸惑應當止息令其滅除，明（vidyā）等諸法之道應當生起。能夠令止息滅除如此的分別，應當止息以及能夠止息的緣故，在空性中產生怖畏。爲了離開這兩種分別的極端，佛陀宣說了空性的譬喻。可怖畏的分別是一邊，因此可畏而生起怖畏，又是另一邊分別所作的色（rūpa）等諸塵，生起怖畏以及生起苦的怖畏。爲了離開這兩種怖畏的分別極端，佛陀宣說了畫師的譬喻。前面的譬喻是依據小乘人所說，現在的譬喻是依據菩薩所說。所取（grāhya）的分別是一邊，能取（grāhaka）的分別是一邊。爲了離開這兩種極端，佛陀宣說了幻師的譬喻。如何是這樣呢？唯識智（vijñāna-mātra-jñāna）所作的無塵智（nirālambana-jñāna），無塵智是滅除唯識智。塵（ālambana）沒有自體，所以識（vijñāna）也不生起。這其中是相似的正位分別一邊，邪位分別一邊。分別真實見（tattva-darśana）為正位，分別邪位。爲了離開這兩種極端，佛陀宣說了兩木截火的譬喻。譬如兩木沒有火的相，從此生起火。火生起成就后還燒兩木。像這樣不正位（mithyā-sthiti）相及正位（samyak-sthiti）相，真實見正確通達作為相。聖智（ārya-jñāna）的根生起成就后，是真實見的相正位。復有了滅，這其中譬喻與其相似真實見。邪位相沒有邪位相，邪位也沒有隨順真實位，所以。分別有事一邊，分別無事一邊。有事是智慧先分別作意（manasikāra），復有分別無功用。爲了離開這兩種功德的極端，佛陀宣說了燈光的譬喻。分別無生一邊，分別等時一邊。如果分別對治道無生，分別煩惱長時。爲了離開這兩種極端，佛陀宣說了第二燈光的譬喻。離開十四種二邊的修行已經說了。如何是勝有（viśeṣa-bhāva）等修行？

勝有等修行　　應知於十地

何者勝有等修行

【English Translation】 English version Clinging to existence and clinging to non-existence. To depart from these two extremes, the Buddha taught the Middle Way. Emptiness (śūnyatā) is not the annihilation of beings, etc. What is action? What is non-action? All dharmas are of suchness by their very nature, as extensively explained in the sutras. All obscurations such as ignorance (avidyā) should be stopped and made to cease, and the path of dharmas such as knowledge (vidyā) should arise. Because of the ability to stop and cease such discriminations, and because of what should be stopped and what is able to stop, fear arises in emptiness. To depart from these two extremes of discrimination, the Buddha taught the simile of emptiness. Fearful discrimination is one extreme; therefore, fear arises from what is fearful. Furthermore, the aggregates such as form (rūpa), which are created by discrimination, give rise to fear and the fear of suffering. To depart from these two extremes of fearful discrimination, the Buddha taught the simile of the painter. The previous simile was taught according to the Hīnayāna, while the current simile is taught according to the Bodhisattva path. The discriminated object (grāhya) is one extreme, and the discriminating subject (grāhaka) is one extreme. To depart from these two extremes, the Buddha taught the simile of the magician. How is it so? The non-objective wisdom (nirālambana-jñāna) produced by the wisdom of consciousness-only (vijñāna-mātra-jñāna). Non-objective wisdom is the elimination of the wisdom of consciousness-only. Since the object (ālambana) has no intrinsic existence, consciousness (vijñāna) also does not arise. Herein lies one extreme of similar right position discrimination, and one extreme of wrong position discrimination. Discriminating true vision (tattva-darśana) as the right position is discriminating the wrong position. To depart from these two extremes, the Buddha taught the simile of fire produced by rubbing two sticks together. For example, two sticks have no appearance of fire, but fire arises from them. Once the fire has arisen and been produced, it burns the two sticks. Likewise, the aspect of the incorrect position (mithyā-sthiti) and the aspect of the correct position (samyak-sthiti), true vision correctly understands as an aspect. Once the root of noble wisdom (ārya-jñāna) has arisen and been produced, it is the aspect of true vision in the correct position. Furthermore, there is cessation; herein, the simile is similar to true vision. The aspect of the incorrect position has no aspect of the incorrect position, and the incorrect position also does not accord with the true position. Discriminating existence on one hand, and discriminating non-existence on the other hand. Existence is when wisdom first discriminates attention (manasikāra), and then there is discrimination without effort. To depart from these two extremes of merit, the Buddha taught the simile of the lamplight. Discriminating non-arising on one hand, and discriminating simultaneous arising on the other hand. If one discriminates that the antidote path does not arise, one discriminates that afflictions last for a long time. To depart from these two extremes, the Buddha taught the second simile of the lamplight. The practice of departing from the fourteen extremes has already been taught. How is the practice of superior existence (viśeṣa-bhāva) and so on?

The practice of superior existence and so on should be known in the ten bhūmis.

What is the practice of superior existence and so on?

。十地中隨一此中波羅蜜最勝無比。此波羅蜜名勝修行。若一切處同無差別。是名有等修行。修行無上已說。何者境界無上。

安立及性界　　所成能成就　持決定依止　　通達及廣大　品行及生界　　最勝等應知

如是境界有十二。何者十二。一安立法名境界。二法性境界。三所成就境界。四能成境界。五持境界。六決持境界。七定依止境界。八通達境界。九相續境界。十勝得境界。十一生境界。十二最勝境界。此中第一者。波羅蜜等諸法。如佛所安立。第二法如如。第三第四此二如前次第。通達法界故。得行波羅蜜等諸法故。第五聞慧境界。第六思慧境界。云何名決持。已知此法能持故。第七修慧境界。依內依體得持故。第八初地中見境界。第九修道境界乃至七地中。第十是七種地中世及出世道。如品類諸法得成故。第十一八地中。第十二九地等三處是。第一第二境界如前說。處處位中平等境界。所餘境界者。前二所顯差別。境界已說何者習起。

具足及不毀　　避離令圓滿　生起及堅固　　隨事無住處　無障及不捨　　十習起應知

如是習起有十種。此中因緣具足名性習起。不譭謗大乘法是名愿樂習起。避下乘法是名發心習起。修行圓滿波羅蜜名修行習起。生起聖道名入正位習起

【現代漢語翻譯】現代漢語譯本：十地（Dashabhumika）中，任何一個地都是波羅蜜（Paramita，意為「到彼岸」）最殊勝無比的地方。此波羅蜜名為殊勝修行。若一切處相同，沒有差別，這稱為有等修行。無上的修行已經說完。什麼是無上的境界呢？

安立及性界，所成能成就，持決定依止，通達及廣大，品行及生界，最勝等應知。

這樣的境界有十二種。哪十二種呢？第一是安立法名境界。第二是法性境界。第三是所成就境界。第四是能成境界。第五是持境界。第六是決持境界。第七是定依止境界。第八是通達境界。第九是相續境界。第十是勝得境界。第十一是生境界。第十二是最勝境界。這其中，第一種，波羅蜜等諸法，如佛所安立。第二種，法如如（Tathata，意為「真如」）。第三和第四種，這兩種如前面的次第。通達法界（Dharmadhatu，意為「法界」）的緣故。得到行波羅蜜等諸法的緣故。第五種，聞慧（Shruta-jnana，意為「聽聞而得的智慧」）境界。第六種，思慧（Chinta-jnana，意為「思惟而得的智慧」）境界。什麼叫做決持呢？因為已經知道此法能夠執持的緣故。第七種，修慧（Bhavana-jnana，意為「修習而得的智慧」）境界。依靠內在，依靠本體而得到執持的緣故。第八種，初地（Prathama-bhumi）中的見（Darshana，意為「見諦」）境界。第九種，修道（Bhavana-marga，意為「修道」）境界，乃至七地（Saptama-bhumi）中。第十種，是七種地中的世間道和出世間道。如品類諸法得到成就的緣故。第十一種，在八地（Ashtama-bhumi）中。第十二種，在九地（Navama-bhumi）等三處。第一和第二種境界如前面所說。處處位中平等的境界。其餘的境界，是前面兩種所顯示的差別。境界已經說完，什麼是習起呢？

具足及不毀，避離令圓滿，生起及堅固，隨事無住處，無障及不捨，十習起應知。

這樣的習起有十種。這其中，因緣具足名為性習起。不譭謗大乘法（Mahayana-dharma）是名為愿樂習起。避開下乘法是名為發心習起。修行圓滿波羅蜜名為修行習起。生起聖道名為入正位習起。

【English Translation】 English version: Among the Ten Bhumis (Dashabhumika), any one of them is the most supreme and incomparable place for Paramita (meaning 'to the other shore'). This Paramita is called supreme practice. If all places are the same, without difference, this is called equal practice. The supreme practice has been spoken of. What is the supreme realm?

Establishment and nature realm, what is accomplished and what can accomplish, holding determination reliance, understanding and vastness, category conduct and birth realm, the most supreme and equal should be known.

Such realms are twelve. What are the twelve? First is the realm of establishing the Dharma. Second is the realm of Dharma-nature. Third is the realm of what is accomplished. Fourth is the realm of what can accomplish. Fifth is the realm of holding. Sixth is the realm of determined holding. Seventh is the realm of fixed reliance. Eighth is the realm of understanding. Ninth is the realm of continuity. Tenth is the realm of supreme attainment. Eleventh is the realm of birth. Twelfth is the realm of the most supreme. Among these, the first, the Dharmas such as Paramita, are as established by the Buddha. The second, the Dharma is Suchness (Tathata, meaning 'Thusness'). The third and fourth, these two are in the preceding order. Because of understanding the Dharmadhatu (meaning 'Dharma-realm'). Because of attaining the Dharmas such as practicing Paramita. The fifth, the realm of Hearing-wisdom (Shruta-jnana, meaning 'wisdom gained from hearing'). The sixth, the realm of Thinking-wisdom (Chinta-jnana, meaning 'wisdom gained from thinking'). What is called determined holding? Because it is already known that this Dharma can hold. The seventh, the realm of Cultivation-wisdom (Bhavana-jnana, meaning 'wisdom gained from cultivation'). Because of relying on the inner, relying on the essence to attain holding. The eighth, the realm of seeing (Darshana, meaning 'seeing the truth') in the First Bhumi (Prathama-bhumi). The ninth, the realm of the Path of Cultivation (Bhavana-marga), up to the Seventh Bhumi (Saptama-bhumi). The tenth, is the mundane and supramundane path in the seven Bhumis. Because the Dharmas of categories are attained. The eleventh, in the Eighth Bhumi (Ashtama-bhumi). The twelfth, in the Ninth Bhumi (Navama-bhumi) and the three places. The first and second realms are as spoken of before. The equal realm in every place. The remaining realms are the differences shown by the preceding two. The realm has been spoken of, what is the arising of habit?

Completeness and non-defamation, avoiding separation to make complete, arising and firmness, non-abiding in accordance with events, without obstruction and non-abandonment, the ten arisings of habit should be known.

Such arisings of habit are ten. Among these, the completeness of causes and conditions is called the arising of nature habit. Non-defamation of the Mahayana-dharma is called the arising of aspiration habit. Avoiding the Hinayana-dharma is called the arising of the mind of enlightenment habit. The complete practice of Paramita is called the arising of practice habit. The arising of the holy path is called the arising of entering the right position habit.

。堅固善根長時數習故。名成熟眾生習起。心隨事得成名凈土習起。不住生死涅槃中。得不退位授記。不退墮生死涅槃故。滅盡諸障名佛地習起。不捨此等事名顯菩薩習起。如是此論名中邊分別了中道故。復有分別中道及二邊故。是中兩邊能現故。離初后此中兩處不著。如理分別顯現故。故名中邊分別論。

此論分別中　　甚深真實義　大義一切義　　除諸不吉祥

此中邊分別論名義如前說。甚深秘密義。非覺觀等境界故。真實堅義諸說不可破故。無上菩提果故。大義自他利益事為義故。一切義因此論三乘義得顯現故。能除一切不吉祥。不吉祥者。三品煩惱及三品生死。能離滅此生死及煩惱不吉祥故。能滅四德障故。能攝持四德故。故說除不吉祥。無上眾義者。略說無上有三種。一正行。二正依持。三正行果。此修行如品類無比。如方便。如佛所立諸法大乘中思惟等。如前說。如道理無散動無倒若修奢摩他無散動。若修毗婆舍那無顛倒變異。如所為為出離隨中道故。如處十地中。如勝有等行。無倒眾義者。名句無倒故。通達禪定相義無倒故。通達智慧相思惟無倒故。得遠離顛倒因緣故。無不散動顛倒故。是中道相分明所得。令成就別相無倒故。依此起對治得生死分別道通相無倒故。得通達凈品自性不凈及

【現代漢語翻譯】現代漢語譯本：由於堅固的善根經過長時間的修習，所以稱為成熟眾生習氣的生起。心隨順於事而得以成就，稱為凈土習氣的生起。不住于生死和涅槃之中，得到不退轉的地位和授記，因為不退墮于生死和涅槃。滅盡一切障礙，稱為佛地習氣的生起。不捨棄這些事，稱為顯菩薩習氣的生起。像這樣，此論名為《中邊分別論》，因為它闡明了中道。又因為它分別了中道和二邊，所以是中道和二邊能夠顯現。遠離初始和最終，于中道和二邊這兩處都不執著，如理分別而顯現。所以名為《中邊分別論》。此論分別了甚深而真實的意義，偉大的意義和一切的意義，能夠去除一切不吉祥。此《中邊分別論》的名稱和意義如前所說。甚深秘密的意義，不是覺觀等境界所能及的。真實而堅固的意義，各種說法都無法駁倒。因為是無上菩提的果。偉大的意義，以自利利他的事業為意義。一切的意義，因為此論，三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）的意義得以顯現。能夠去除一切不吉祥。不吉祥指的是三品煩惱和三品生死。能夠脫離和滅除這些生死和煩惱的不吉祥。能夠滅除四德（常樂我凈）的障礙。能夠攝持四德。所以說能夠去除不吉祥。無上的眾多意義，簡略地說，無上有三種：一是正行，二是正依持，三是正行果。這種修行如同品類一樣無比，如同方便，如同佛所建立的諸法在大乘（Mahāyāna）中思惟等等，如前所說。如同道理一樣沒有散動和顛倒，如果修習奢摩他（Śamatha，止），就沒有散動；如果修習毗婆舍那（Vipaśyanā，觀），就沒有顛倒變異。如同所作為的是出離，隨順中道。如同處於十地（Dasabhumika）中。如同殊勝的有等行。沒有顛倒的眾多意義，名句沒有顛倒。通達禪定（Dhyana）的相和意義沒有顛倒。通達智慧的相和思惟沒有顛倒。能夠遠離顛倒的因緣。沒有不散動和顛倒。這是中道的相分明所得。令成就別相沒有顛倒。依靠這個生起對治，得到生死分別道通相沒有顛倒。得到通達清凈品自性不凈以及

【English Translation】 English version: Because of firm good roots cultivated for a long time, it is called the arising of the habit of maturing sentient beings. The mind follows things and is able to achieve, it is called the arising of the habit of pure lands. Not dwelling in birth and death and Nirvana, obtaining the position of non-retrogression and prediction, because not retrogressing into birth and death and Nirvana. Extinguishing all obstacles is called the arising of the habit of the Buddha-ground. Not abandoning these things is called the arising of the habit of manifesting Bodhisattvas. Thus, this treatise is called 'Madhyāntavibhāga-bhāṣya' (Treatise on Distinguishing the Middle and the Extremes), because it clarifies the Middle Way (Madhyamaka). Also, because it distinguishes the Middle Way and the two extremes, it is that the Middle Way and the two extremes can be manifested. Being apart from the beginning and the end, not being attached to these two places of the Middle Way and the two extremes, manifesting through proper distinction. Therefore, it is called 'Madhyāntavibhāga-bhāṣya'. This treatise distinguishes the profound and true meaning, the great meaning, and all meanings, and removes all inauspiciousness. The name and meaning of this 'Madhyāntavibhāga-bhāṣya' are as previously stated. The profound and secret meaning is not the realm of perception and contemplation, etc. The true and firm meaning cannot be refuted by various statements. Because it is the fruit of unsurpassed Bodhi (Enlightenment). The great meaning is to take the benefit of oneself and others as the meaning. All meanings, because of this treatise, the meaning of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) is manifested. It can remove all inauspiciousness. Inauspiciousness refers to the three types of afflictions and the three types of birth and death. It can escape and extinguish the inauspiciousness of these births, deaths, and afflictions. It can extinguish the obstacles to the Four Virtues (eternality, bliss, self, purity). It can uphold the Four Virtues. Therefore, it is said that it can remove inauspiciousness. The unsurpassed numerous meanings, briefly speaking, there are three types of unsurpassed: first, right practice; second, right support; third, the fruit of right practice. This practice is incomparable like categories, like skillful means, like the Dharma established by the Buddha in Mahāyāna (Great Vehicle) such as contemplation, etc., as previously stated. Like reason, there is no scattering and no inversion, if practicing Śamatha (tranquility), there is no scattering; if practicing Vipaśyanā (insight), there is no inversion or alteration. Like what is done is for liberation, following the Middle Way. Like being in the Ten Bhumis (Dasabhumika). Like the superior existence and other practices. The numerous meanings without inversion, the names and phrases are without inversion. Understanding the characteristics and meanings of Dhyana (meditation) without inversion. Understanding the characteristics and contemplation of wisdom without inversion. Being able to stay away from the causes and conditions of inversion. There is no non-scattering and inversion. This is the clearly obtained aspect of the Middle Way. Causing the accomplishment of separate characteristics without inversion. Relying on this to arise counteractions, obtaining the universal characteristics of the path of distinguishing birth and death without inversion. Obtaining the understanding of the nature of pure qualities as impure and

凈無倒故。惑障未滅及滅。得智各無倒故。不凈及凈如實見。無怖畏無高慢無倒故。滅除諸障得出離故。

空涅槃一路　　佛日言光照　聖眾行純熟　　盲者不能見　已知佛正教　　壽命在喉邊　諸惑力盛時　　求道莫放逸

此中邊分別論。無上乘品究竟。婆藪槃豆釋迦道人大乘學所造。

我今造此論　　為世福慧行　普令一切眾　　如願得菩提

中邊分別論卷下

【現代漢語翻譯】現代漢語譯本：因為沒有顛倒的緣故，所以無論是迷惑和障礙尚未消除，還是已經消除，獲得智慧時都沒有顛倒。能夠如實地見到不凈和清凈，沒有怖畏，沒有高慢，沒有顛倒的緣故。滅除各種障礙，從而得出離。

唯一的道路是空性和涅槃（Nirvana），佛陀（Buddha）的智慧之光照耀著。聖賢大眾的修行純熟，盲人卻無法看見。已經瞭解佛陀（Buddha）正確的教導，即使生命危在旦夕，在諸種迷惑的力量強盛之時，尋求真理的道路也不要放逸。

《中邊分別論》無上乘品到此結束。這是婆藪槃豆（Vasubandhu）釋迦（Shakya）道人爲了大乘學所造的論著。

我現在造這部論著，是爲了世間的福德和智慧的修行，普遍地令一切眾生，都能如願地獲得菩提（Bodhi，覺悟）。

《中邊分別論》卷下因為沒有顛倒的緣故，所以無論是迷惑和障礙尚未消除，還是已經消除，獲得智慧時都沒有顛倒。能夠如實地見到不凈和清凈，沒有怖畏，沒有高慢，沒有顛倒的緣故。滅除各種障礙，從而得出離。

唯一的道路是空性和涅槃（Nirvana），佛陀（Buddha）的智慧之光照耀著。聖賢大眾的修行純熟，盲人卻無法看見。已經瞭解佛陀（Buddha）正確的教導，即使生命危在旦夕，在諸種迷惑的力量強盛之時，尋求真理的道路也不要放逸。

《中邊分別論》無上乘品到此結束。這是婆藪槃豆（Vasubandhu）釋迦（Shakya）道人爲了大乘學所造的論著。

我現在造這部論著，是爲了世間的福德和智慧的修行，普遍地令一切眾生，都能如願地獲得菩提（Bodhi，覺悟）。

《中邊分別論》卷下

【English Translation】 English version: Because there is no invertedness, whether delusion and obstacles have not yet been eliminated or have already been eliminated, there is no invertedness in obtaining wisdom. One can see impurity and purity as they truly are, without fear, without arrogance, and without invertedness. Eliminating all obstacles, one attains liberation.

The only path is emptiness and Nirvana (Nirvana), illuminated by the light of the Buddha's (Buddha) wisdom. The practice of the noble assembly is pure and mature, but the blind cannot see it. Having understood the Buddha's (Buddha) correct teachings, even when life is on the verge of ending, do not be negligent in seeking the path to truth when the power of delusions is strong.

The chapter on the unsurpassed vehicle of the 'Madhyāntavibhāga-bhāṣya' is complete. This is a treatise composed by Vasubandhu (Vasubandhu), a Shakya (Shakya) practitioner, for the study of Mahayana.

I now compose this treatise for the sake of merit and wisdom in the world, so that all beings may universally attain Bodhi (Bodhi, enlightenment) as they wish.

The lower volume of the 'Madhyāntavibhāga-bhāṣya'. Because there is no invertedness, whether delusion and obstacles have not yet been eliminated or have already been eliminated, there is no invertedness in obtaining wisdom. One can see impurity and purity as they truly are, without fear, without arrogance, and without invertedness. Eliminating all obstacles, one attains liberation.

The only path is emptiness and Nirvana (Nirvana), illuminated by the light of the Buddha's (Buddha) wisdom. The practice of the noble assembly is pure and mature, but the blind cannot see it. Having understood the Buddha's (Buddha) correct teachings, even when life is on the verge of ending, do not be negligent in seeking the path to truth when the power of delusions is strong.

The chapter on the unsurpassed vehicle of the 'Madhyāntavibhāga-bhāṣya' is complete. This is a treatise composed by Vasubandhu (Vasubandhu), a Shakya (Shakya) practitioner, for the study of Mahayana.

I now compose this treatise for the sake of merit and wisdom in the world, so that all beings may universally attain Bodhi (Bodhi, enlightenment) as they wish.

The lower volume of the 'Madhyāntavibhāga-bhāṣya'.